Mahāvaggavaṇṇanā · 大品解释

352 段 · CSCD 巴利原典

Mahāvaggavaṇṇanā大品注释

1. Mahākhandhakavaṇṇanā一、大篇集注释

Bodhikathāvaṇṇanā菩提树故事注释

Yaṃ khandhake līnapadādibheda-pakāsanaṃ dāni supattakālaṃ;

此为关于律藏篇章中篇章区隔等释义的说明，此时乃正当利便之机。

Tasmā apubbaṃ vinayatthameva, vakkhāmi saṅkhepagahaṇatthaṃ.

因此，我现今以简略方式，论述律藏集合体之总摄意义。

Tattha kenaṭṭhenāyaṃ khandhakoti? Khandhānaṃ samūhattā vibhaṅgo viya. Te pana kathanti? Khandhānaṃ pakāsanato dīpanato. Khandhāti cettha pabbajjādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā ‘‘paññattiyo’’ti vuccanti. Paññattiyañca khandha-saddo dissati ‘‘dārukkhandho aggikkhandho udakakkhandho’’tiādīsu viya. Tesaṃ paññattisaṅkhātānaṃ khandhānaṃ pakāsanato vaṇṇanato pabbajjakkhandhakādayo vīsati ‘‘khandhakā’’ti vuttā, avasāne dve taṃsadisattā velāya sadisattā sīlassa velāti vacanaṃ viya. Apica bhāgarāsatthatāpettha yujjate tesaṃ paññattīnaṃ bhāgato ca rāsito ca vibhattattā. Kiṃ panetesaṃ khandhakānaṃ anupubbakāraṇanti? Nāyaṃ pucchā sambhavati, aññathā vuttesupi tappasaṅgānatikkamanato. Atha vā pabbajjupasampadāpubbaṅgamattā sāsanappavesanassa tadatthasaṅgahako mahākhandhako paṭhamaṃ vutto. Kenāti ce? Dhammasaṅgāhakattherehi. Bhagavatā pana tattha tattha uppannavatthuṃ paṭicca tathā tathā vuttāni, na iminā anukkamena. Therā pana taṃ taṃ payojanaṃ paṭicca samānajātike ekajjhaṃ katvā anukkamena sajjhāyiṃsu. Sesānaṃ payojanaṃ tattha tattheva āvi bhavissati.

「篇章」此为何义？篇章乃如众蕴之整体区分。然何谓篇章？谓篇章是对出家诸事，规戒行为，及生活禁戒之总称者也。世尊所定戒律中，诸戒律名为「规戒」者是。诸戒律之名称，如同「木片篇」「火片篇」「水片篇」等，例如此类篇章涵盖而成律藏集者，共二十三篇，故称「篇章」；末有二篇为时限及戒律时间，如同时间与戒律时间之分。篇章中亦含部分分量与数量，故与篇章名称相关联。何谓篇章之先行部分？此疑问虽生，实因出离受戒之起始及律藏之进入条件，故首称此大篇章。何以言之？因为为法集中之大师们与世尊，依据当时所生场合，则各别陈说，非一成规序。长老们依据各自目的，按其同类议题归集而稍加整理。诸后续目的亦当时并行出现。

Khandhakovidāti paññattibhāgarāsaṭṭhena nesaṃ khandhatthakovidā, niruttipaṭisambhidāpārappattāti attho. Tesaṃ anuttānatthānaṃ padānaṃ saṃvaṇṇanā. Kasmā panevaṃ visesitanti? Tato sesabhāgā yuttā. Mātikāṭṭhuppattiggahaṇampettha padabhājaniyaggahaṇeneva veditabbaṃ. Yehi atthā yesaṃ padavisesānaṃ aṭṭhakathāyaṃ pakāsitā, tesaṃ te padavisese puna idha vadeyyāma, vaṇṇanāya pariyosānaṃ kadā bhave te te attheti vuttaṃ, taṃ tassa niddesena yujjati. Uttānā ceva yā pāḷi, tassā saṃvaṇṇanāya kinti vattabbaṃ? Na hi atthā uttānāti sambhavati. Adhippāyānusandhīhītiādivacanehipi taṃ vacanaṃ sambhavatīti ce? Na, atthaggahaṇena cettha padavisesānaṃ gahitattā. Te hi atthato anapetatthena, abhidhānatthena vā atthopacārena vā atthāti veditabbā. Saṃvaṇṇanānayoti saṃvaṇṇanā nāma avuttesu uhāpohakkamanidassanato ‘‘nayo’’ti vutto.

「篇章通晓者」谓掌握篇章包含内容、言义及语义拆解等者也。其涵义即说明和注释。何以如此专特？乃因包含余下部分及义项，章节取材之整理亦已成定。诸由先前段落赋予特别类别词义者，在注疏中将再次论述，且品类掌握层次已列明。对篇章区分名词之理解，取义未必同一，包括定义义涵与辞义趣味。注释总结表述即因「释义」名之由。

§1

1.Uruvelāti yathāvuttavālikarāsivasena laddhanāmako gāmo, tasmā samīpatthe etaṃ bhummaṃ. Tathābhāvadassanatthaṃ ‘‘najjā nerañjarāya tīre’’tiādi vuttaṃ. Aññathā tasmiṃ vālikarāsimhi viharatīti āpajjati, ‘‘uruvelaṃ piṇḍāya pāvisīti yena uruvelasenānigamo’’tiādivacanavirodho ca. Aṭṭhakathāyaṃ pana mūlakāraṇameva dassitaṃ. Tattha taṃ sandhāya vuttaṃ…pe… daṭṭhabboti nigamanavacanaṃ. Taṃ kimatthanti ce? Gāmaṃ sandhāya yathāvuttapadatthasambhavadassanatthaṃ. ‘‘So pana gāmo tadupacārena evaṃ nāmaṃ labhatī’’ti vacanaṃ pana avuttasiddhanti katvā na vuttanti veditabbaṃ, atha vā yassa ‘‘uruvelā’’ti yathāvuttavālikarāsissa, tassa samīpagāmassapi nāmaṃ. Tattha āyasmā upālitthero na idha gāmaṃ sandhāya ‘‘uruvelāyaṃ viharatī’’ti āha gocaragāmapayojanābhāvato. Na hi bhagavā taṃ gāmaṃ gocaraṃ katvā tadā tattha vihāsi, tasmā ettha vālikarāsissa samīpe bodhirukkhamūle vihāraṃ sandhāya so evamāhāti dassetukāmo aṭṭhakathācariyo evamāhāti veditabbaṃ, tasmā bhagavato gāmato dūratare araññe abhisambodhidīpanena dutiyuppattiṭṭhānaniyamaṃ tīhi padehi akāsi theroti veditabbaṃ, aññathā padattayavacanapayojanābhāvato. Tattha nadantā gacchatīti nadī. Nelañjalāyāti vattabbe la-kārassa ra-kāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālavirahitattā niddosajalāyāti attho, nīlajalāyāti tassā nāmameva vā etaṃ.

第一。乌鲁维拉（Uruvela）者，传说为昔日名为瓦利卡拉西（Wālikarāsi）之村庄，故称其邻近之地。为使教义通达，此处有“此处在黑河畔”等语。另有说此村非瓦利卡拉西，而因言语抵触，故另释曰：“乌鲁维拉者，即乌鲁维拉军营至之地”之类。真因见于注疏。对此说法曰……结束之意。何谓？此村之名称与昔日所言相符。又言“此村其名确为如此”，但未详。更谓名曰“乌鲁维拉”的地，与村近邻处有同名地。上座长老乌巴利并未称此地为村，缘缺乏牧畜村落之用。世尊当时未住此村，故本注疏师为阐示，谓世尊住于离此村较远之野地菩提树下，遂闻世尊教化之地设定三句，表明于此，不可随意变易语句。于此处指“流动行走的河流”，河流即江河也。Nerañjarā一词，依据文法，乃la为变格，因此解释为“黑水河”，意指水色乌黑，非指他水。

Bodhirukkhamūleti ettha ca bodhi vuccati abhisambodho. So ca atthato bhagavato catutthamaggañāṇaṃ hoti ‘‘vimokkhantikametaṃ nāma’’nti (paṭi. ma. 1.162) paṭisambhidāvacanato. Kiñcāpi taṃ nāmakaraṇabhūtaṃ catutthaphalañāṇampi vattuṃ sambhavati, kattabbakiccānaṃ pana karaṇato taṃ catutthamaggañāṇameva ettha bodhīti veditabbaṃ. Teneva pāḷiyaṃ ‘‘tatiyavijjāya āsavānaṃ khayañāṇāyā’’ti tadeva dassitaṃ. Aṭṭhakathāyaṃ pana ‘‘bojjhaṅgā’’ti, ‘‘bodhipakkhiyā dhammā’’ti ca. Tattha yasmā catūsu maggesu ñāṇaṃ ‘‘bodhī’’ti vuccati, tasmā sāmaññato vattukāmatādhippāyavasena ‘‘bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) vuttaṃ idhādhippetañāṇassapi tadantogadhattā. Atha vā pāḷiyaṃ bhagavato ādimaggattayavacanassa vuttaṭṭhānābhāvā catutthamaggañāṇameva bhagavato uppannaṃ, na bhagavā sotāpannādibhāvaṃ patvā buddho jātoti samayantarappasaṅganivāraṇatthaṃ ‘‘catūsū’’ti vuttaṃ ādittayassa catutthaupanissayasambhavena bodhipariyāyasiddhito. ‘‘Puggalopi senāsanampi upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.9 paccayaniddesa) vacanato phalahetuko phalajanako rukkho phalarukkhoti viya bodhiheturukkho bodhirukkhoti veditabbo. Ettha ‘‘yasmā kevalaṃ bodhīti rukkhassapi nāmaṃ, tasmā bodhī’’ti parato vuttaṃ. Nigrodhādirukkhato assa visesanavacanaṃ pana tadaññabodhimūlappasaṅganivāraṇatthaṃ. Maggañāṇañhi kusalamūlattā bodhi ca taṃ mūlañcāti saṅkhyaṃ labheyya. Paṭhamābhisambuddho nisīdatīti sambandho. Tena abhisambuddhadivasena saddhiṃ aṭṭhāhaṃ ekapallaṅkena nisinnabhāvaṃ dasseti. Ettha eka-saddo tassa nisajjāsaṅkhātassa pabbajjānuyogānurūpassa pallaṅkassa aññena iriyāpathena anantariyabhāvaṃ athassa akopitabhāvaṃ dasseti. Vimuttisukhanti ettha vimuttiyaṃ vā sukhanti na sambhavati. Pañcamajjhānikattā bhagavato phalasamāpattisaṅkhātā vimutti eva anujaṅghanaṭṭhena nibbānasukhanti vimuttisukhaṃ, taṃ samāpajjanena paṭisaṃvedī anubhavanto nisīdi. Veneyyakālānatikkamanato taṃ apekkhamāno nisīdi, na vimuttisukhasaṅgena.

菩提树下者，即菩提陀罗树，是指世尊正觉之地。此处意指世尊第四道之智慧，称其为“解脱所至”，是对经藏之释义。其名号亦为第四果智之名，且菩提也代表觉悟，故名菩提。此处亦曾称觉支和觉因法门。因菩提一语用以指四圣道种智慧，故习以为常，谓“菩提是四圣道智慧”。此有传统根源，且甚至依据世尊首道智慧的称述而产生此名。亦有谓世尊无前生无流转名为佛时，此第四道智慧必然存在，故名菩提。所谓众生、缘起等皆因此而悟，故称菩提树。树象征因缘，故名。初转法轮之时，世尊坐于单榻，示现静止之意，表明安住状态。此处世尊所示为无动摇，无烦恼之心。所谓解脱之乐，此处非指涅槃乐，而是依赖第五禅定之悦，因感悟成就而得此乐，乃经常体验。世尊并非于解脱乐中止息，而此处说明其由三处之约束转超而来。

Atha khoti adhikārantarārambhe nipātadvayaṃ. Tena vimuttisukhaṃ paṭisaṃvedayamāno na paṭiccasamuppādaṃ manasākāsi, kintu tato vuṭṭhāyāti dasseti . Paṭivedhavaseneva sumanasikatassa paṭiccasamuppādassa punappunaṃ manasikaraṇaṃ gambhīrattā assādajananato, na apubbanayadassanādhippāyato. Paccakkhabhūtasabbadhammattā bhagavato asammohato, paṭividdhassa visayato vā manasikaraṇaṃ pana vijitadesapaccavekkhaṇaṃ viya rañño apubbaṃ pītiṃ janeti. Vuttañhi ‘‘amānusī ratī hoti, sammā dhammaṃ vipassato’’ti (dha. pa. 373). Rattiyā paṭhamaṃ yāmanti accantasaṃyogavasena upayogavacanaṃ, tena tassa vikappanānattataṃ dasseti. Kiñcāpi ‘‘anulomapaṭilomaṃ manasākāsī’’ti ekatova vuttaṃ, tathāpi iminā anukkamenāti dassanatthaṃ ‘‘avijjāpaccayā’’tiādi. Tattha ca kiñcāpi pavattimattapaccavekkhaṇā adhippetā kathaṃ paññāyatīti? Paṭhamabhāvāya, paṭilomamanasikaraṇaṃ pana anulome paccayānaṃ, paccayuppannānañca tathābhāvasādhanatthaṃ. Yasmā avijjāya eva nirodhā saṅkhāranirodho, na aññathā, tasmā saṅkhārānaṃ avijjā paccayo, tassā ca saṅkhārā phalanti dīpanato. Tathā nibbānapaccavekkhaṇāya anulomamanasikaraṇaṃ kāraṇanirodhā phalanirodhasādhanatthaṃ. Ettha ca anubhāvato nibbānaṃ dassitaṃ. Na hi taṃ avijjādinirodhamattanti. Tattha ‘‘yato khayaṃ paccayānaṃ avedī’’ti vacanena anulomo nādhippetoti siddhaṃ. Maggapaccavekkhaṇāya vattabbaṃ natthi, ubhayatthapi kiccato, ārammaṇato ca tassa maggassa visayato ca tattha maggo dassito.

于是，在另一段经文开头出现二句短文。通过此句得知体验解脱安乐时，并非心识按缘起法而顿生，而是从此起而显示。就像善妙的蜜蜂不断而深切地体认缘起法，非初次展现的胜义见解。由于世尊无惑，能透达一切因缘法，心识在断除一切分别时，如猛王察视四方，产生不先行的喜悦。经中云：『其喜非人所能及，正见法时生。』夜里首度诵念时，此句显露了无错乱的妙用。又说『心识顺逆行』时，仅一而已，但为表彰缘无明之因，故此兼释。此处若问：为何因缘彼事的推移洞察被强调？初意即是因心识逆行而顺行者，及因缘生灭使其得成灭非灭之工具。因无明故，行蕴得灭，别无他法，故无明是行之因，此行亦生报如火之般现。正如观察涅槃对顺逆运行的体用，乃因果灭之工具及果报灭之工具。此处由体验显现涅槃，非仅无明灭尽而已。经言『由无明灭尽灭因缘』，故顺行非原因。无明灭因缘的性质，体现为因缘灭，果报无因缘所缚的性质，释示缘起灭除之理。所谓灭有二义，广义即无生，故注疏云『灭即无生』。若说涅槃为因果灭尽的状态？非也，此以体验和觉知时间得知之，非先前无知接续所能知。

Tatthāha – ‘‘paṭiccasamuppādaṃ paṭilomaṃ manasākāsī’’ti na yujjati, na hi paṭilomāpadesena niddiṭṭhaṃ nibbānaṃ paṭiccasamuppādo bhavitumarahatīti? Vuccate – na, tadatthajānanato. Anulomapaṭilomanti hi bhāvanapuṃsakaṃ. Anulomato, paṭilomato ca taṃ paṭiccasamuppādaṃ manasākāsīti hi tattha attho. Aññathā nirodhassa paṭilomappasaṅgāpattiyevāpajjati. Paṭilome ca panetasmiṃ anukkamaniyamo anulome anukkamaniyamato siddhoti veditabbaṃ. Evaṃ sati paṭiccasamuppādassa paṭilomo nāma apaṭiccasamuppādoti siddhaṃ hoti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘nirodho hotīti anuppādo hotī’’tiādi. Evaṃ sante pubbāparavirodho hoti. Kathaṃ? Paṭiccāti hi iminā phalassa paccayapariggahena, paccayānañca paccayāyattupagamanena tassa uppādābhimukhabhāvadīpanato asamuppādo na sambhavati, tasmā apaṭiccasamuppādoti evaṃ ubhayapaṭikkhepena panassa paṭilomatā veditabbāti eke. Taṃ ayuttaṃ tassa anulomabhāvaniyamanato, atthātisayābhāvato, tasmā appaṭiccasamuppādo tassa paṭilomoti veditabbaṃ. Teneva bhagavatā pāḷiyaṃ paccayapaccayuppannanirodho vutto. Tattha hi ‘‘avijjāya tveva asesavirāganirodhā’’ti evaṃ paccayassa samucchinnapaccayabhāvavasena paccayanirodhaṃ, phalassa paccayapaṭiggahābhāvavasena paccayuppannanirodhañca dīpeti. Duvidho pāḷiyaṃ nirodho atthato anuppādo nāma hotīti katvā aṭṭhakathāyaṃ ‘‘nirodho hotīti anuppādo hotī’’ti vuttaṃ. Evaṃ sante nibbānaṃ paccayapaccayuppannānaṃ nirodhamattanti āpajjatīti ce? Na, tassānubhāvadīpanādhippāyato. Viditavelāyanti manasikatavelāyanti attho, aññathā tato pubbe aviditappasaṅgato.

此处说：『缘起法不共逆行心识』，意思是说，缘起不能以逆行论为胜义正理。因无明灭除立场，正理缘起不成逆行。谓逆顺者，乃修行人的修习方式，依顺即依逆皆为思维方式，因缘生灭即是相对现象。若否认灭时逆走，顺走即是正理，此即为逆顺缘起之义。顺行则因果相应，逆行则无此约束。故已成正理。故注疏言『灭即无生』等。因如此，前后无矛盾。何以故？缘，即果之依缘存在，缘起即因果互依，故无因果栖身，则无生成。由此可知逆行为不生，即逆即非因缘法。注疏中说这是因缘灭正确的理解。世尊宣说无明灭即无余灭，即断因无明而灭缘。此有对治并证涅槃理趣。故此灭有二义，广义即无生，不生即无灭。如此则涅槃为因缘灭尽之显现。若说涅槃只是因果灭尽？不然，是由体验之时、觉知之时显露，非先前不知道因果时所能识也。

Jhāyatoti ettha kāmaṃ lakkhaṇūpanijjhānena jhāyato bodhipakkhiyadhammā pātubhavanti, catuariyasaccadhammā vā pakāsanti, tathāpi pubbabhāge samathādiyānikavibhāgadassanatthaṃ ārammaṇūpanijjhānaggahaṇaṃ. Catusaccadhammaggahaṇaṃ kāmaṃ anulomapaṭiccasamuppādadassanādhikārena virujjhati, tathāpi ‘‘yo dukkhaṃ parijānāti, so samudayaṃ pajahatī’’ti laddhivasena katanti veditabbaṃ.

此处说禅那，即排除欲想之法，禅那令菩提分支法现前，四圣谛法亦得表显。虽说由前段止禅等分段禅定差别所说，为了稳固观缘起修习基础，故此所说四圣谛法相集时，欲法与逆顺缘起观察多数相违，不过仍说『知苦者断集』此义，意在一贯教理。

§2

2.‘‘Paccayakkhayassā’’ti kiccapariyāyavasena vuttaṃ. Tena paccayanibbānaṃ, tadupanissayanibbānañcāti duvidhaṃ nibbānaṃ dassitaṃ hotīti. Kāmañca taṃ na kevalaṃ paccayakkhayamattaṃ karoti, atha kho paccayuppannakkhayampi karoti. Yato ubhinnampi nirodho dassito, tathāpi hetunirodhā phalanirodhoti katvā ‘‘paccayakkhayassā’’ti vuttaṃ. Vuttappakārā dhammāti ettha catusaccaggahaṇaṃ paṭhamagāthāyaṃ vuttanayavipallāsena katanti veditabbaṃ.

第二种释，称为『因缘灭尽』，以此复又分为因缘灭涅槃、及基依因缘而灭涅槃二种。前者非仅是因缘止息，亦即是因缘新生尽灭。因缘灭即灭因亦灭果。此处说『因缘灭尽』即谓此理。梵语所说之法义，在四圣谛集第一偈中，由文句变化而现。

§3

3.Samudayanirodhasaṅkhāto atthoti ettha samudayo kiccavasena, nirodho ārammaṇakiriyāya. Etena dvippakārā nirodhā dassitā honti tassa anubhāvassa vasenāti attho. Yasmā pallaṅkābhujitaṭṭhānañca ‘‘pallaṅko’’ti vuccati, tasmā phalādhigamaṭṭhānaṃ ‘‘pallaṅka’’nti vuttaṃ.

第三释，称『集灭二义』，即集为因，灭为缘尽行为。由此种经验续断能显示灭之双重界面。譬如床有着床之称，由此亦当知得到果报之地基称为床。如是有所依止受用涅槃的称为因缘灭。

Ajapālakathāvaṇṇanā阿迦巴喇故事注释

§4

4.Sammodīti hitakāmatāya bhagavā tena brāhmaṇena saddhiṃ sammodi. Vedehi antanti ettha nibbānaṃ anto nāma. Vedānaṃ vā antaṃ gatattāti ettha arahattaṃ. Tattha paṭhamena vedantagū yasmā, tasmā eva vusitabrahmacariyo. Dutiyena vedantagū yasmā, tasmā vusitabrahmacariyoti evaṃ yojanā kātabbā. Kiñcāpi brāhmaṇassa catusaccayuttaṃ atthato vuttaṃ, udānagāthāyaṃ vuttapaṭivedhābhāvaṃ sandhāya ‘‘dhammacakkappavattana’’nti vuccatīti parihāro.

第四释，称为欢悦，意谓世尊与婆罗门同意法义时生喜悦。这里指涅槃为终极境界，即苦的终结。因此称为苦之终止。最初此终止意谓断除苦；第二解释为断除集故，谓已断苦集故名为完成修学。因婆罗门受此四谛含义，于偈讽诵『法轮初转』为切要文句。

Ajapālakathāvaṇṇanā niṭṭhitā. · 阿迦巴喇故事注释完毕。

Mucalindakathāvaṇṇanā穆差林德故事注释

§5

5. Mucalindavatthumhi etamatthanti idāni vattabbamatthaṃ sandhāya vuttaṃ. Taṃ vivekanti upadhivivekaṃ . ‘‘Abyāpajjaṃ sukhaṃ loke’’ti iminā paṭhamamaggaṃ dasseti tena sattesu māraṇavasena uppajjanakabyāpādappahānasiddhito. ‘‘Pāṇabhūtesu saṃyamo’’ti iminā dutiyamaggaṃ dasseti. Maggī hi puggalo avasiṭṭhabyāpādatanuttavasena pāṇabhūtesu saṃyato hoti vihiṃsādhippāyābhāvato. Evaṃ cattāro hi maggā anukkamenāpi gahitā honti.

第五节在穆查林陀境内，这一义理现今应当依此教法宣说。此义即为『离热净乐』，由此显露第一条道路，说明诸有情借此断除由生死带来的忧惧苦恼，得成不生死之离欲安乐。又称『制约生灵』，显示第二条道路：此有行者因断尽忧恼，能制约十二处生灵，因此无杀害贪欲之患。如此，四种道次第精密摄持。

Mucalindakathāvaṇṇanā niṭṭhitā. · 目真邻德故事义注已毕。

Rājāyatanakathāvaṇṇanā王树故事义注

§6

6.Rājāyatanaṃ pātali. ‘‘Catuddisā āgantvā’’ti pāṭhaseso. Mukhavaṭṭiyaṃ kirassa dinnānaṃ catunnampi lekhāparicchedo atthi, te vāṇijā devatāya gāravadassanena bhagavato rūpakāyadassanena pasannattā saraṇaṃ aggahesuṃ. Devatāya ‘‘bhagavā rājāyatanamūle paṭhamābhisambuddho’’ti vacanaṃ sutvā sāvakasaṅghābhāvaṃ, abhisambuddhadhammasabbhāvañca jāniṃsūti veditabbaṃ. Jānantīti buddhāti sambandho.

第六节王舍城湿婆池的场所。『从四方而来』是此处经典残文。穆查林陀口轮处，呈现四种书写文字，其文商人因对天神恭敬喜闻世尊形像而得自安心皈依。天神曾言『世尊为王舍城湿婆池根本第一觉者』，闻此虽无比库众，但知阿毗觉者法相，此即应知之处。知者即为佛义相连。

Rājāyatanakathāvaṇṇanā niṭṭhitā. · 王树故事义注已毕。

Brahmayācanakathāvaṇṇanā梵天劝请故事义注

§7

7.Adhigatokho myāyantiādimhi dhammoti catusaccadhammo, gambhīrattā duddaso. Duddasattā duranubodho. Santoti nibbuto. Paṇītoti atappako. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti takkena ākāraparivitakkena ogāhitabbo na hoti, ñāṇeneva avacaritabboti attho. Paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi vedanīyo. Sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. Tañhi phalūpacārena ekampi samānaṃ tathā tathā vuccati. Rāmāti pajā. Anu anu acchariyā anacchariyā. Tesaṃ bhagavato pubbabhāgapaṭipadaṃ sutapubbānaṃ, dhammassa vā gambhīrabhāvaṃ adhigatapubbānaṃ. Kiñcāpi bhagavato cattāropi maggā sukhappaṭipadā, tathāpi bodhisattapaṭipadaṃ sandhāya ‘‘kicchena me’’ti vuttaṃ. ‘‘Pakāsitaṃ pakāsitu’’nti ubhayathāpi pāṭho. Paretehi yuttehi. Rāgarattāti kāmarāgadiṭṭhirāgehi rattā. Attaniccādigāhakā na dakkhanti na passissanti.

第七节『已得者』是指四真谛法，自明希逾，智薄难解。蒙昧者难以近悟；涅槃谓已灭落；清净者称为热诚具足。此两法仅为超世而宣讲。所谓非理所能及者，非用理性标记窥测之旨，唯智解为义。智慧者当凭智慧领悟。圣智者称为如实行者，具慧修习。诸有行皆应行圆满涅槃，以此功德果报彼此方被同名。『育养众生』者民众；殊异殊异有异无异。其为世尊先修前行所闻，亦为法深义先修所得。世尊四种道路虽安乐，但关于菩提道则有“难为我者”之语。关于启示，二语并行，彼此交织。欲爱常促使沉溺染污者，不能见我无常诸法。

§8

8. Sahaṃpati kira ‘‘nassati vata bho loko’’ti imaṃ saddaṃ tathā nicchāreti, yathā dasasahassilokadhātubrahmāno sutvā sannipatiṃsu. Paññāmaye akkhimhi santānānusayitavasena appaṃ parittaṃ rāgādirajaṃ etesaṃ, evaṃsabhāvāti apparajakkhajātikā. Assavanatāti assavanatāya.

第八节萨含巴提谓『世间必灭』如是言音。诸天自地到梵天听此音聚集。由智慧生诸累世遗习所造皆少、防护恶质毒，故称无罪相。‘无漏’意即无漏性。

Samalehi satthārehi. Apāpuretanti vivara etaṃ. Amatassa dvāranti ariyamaggaṃ, catusaccadhammaṃ vā. Vijjattayacatumaggañāṇehi punappunaṃ buddhaṃ paṭividdhaṃ. Seleti silāmaye. Vigatarajattā sukhadassanayogge ito ca etto ca āgantvā yathā ṭhito cakkhumā puriso samantato janataṃ passeyya. Tvampi sumedha sundarapañña sabbaññutaññāṇādhigamāya samantacakkhu. Sabbakilesasaṅgāmānaṃ vijitattā vijitasaṅgāma. Jātikantārādinittharaṇatthaṃ veneyyajanasatthavāhanasamatthatāya satthavāha. Kāmacchandaiṇassa abhāvato aṇaṇa.

第九节与种种善劝导师相应。不增染污者意为：阿耨多罗三藐三菩提之门、四圣谛。以四圣谛之胜智累次迎佛之显现。以净戒胜地展示。以无染烦恼清净智慧顺缘被观诸处，成就了无漏现前净乐。因此专注智慧眼界，具有明彻洞察力，可遍察大众诸根所缘境。尔亦为妙慧清净智者，洞明清净证得诸知、获胜智慧。自诸烦恼战胜，除诸缠习而得胜。为度众生远离生死苦海，成为运载证道之师，恪守清净净财。因无贪执嗔恚，远离摇钱。

§9

9.Buddhacakkhunā indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ ‘‘buddhacakkhū’’ti nāmaṃ. Uppaliniyanti uppalavane. Evaṃ sesesupi . Anto nimuggaposīnīti yāni anto nimuggāneva posiyanti, tattha yāni udakaṃ accuggamma ṭhitāni, tāni sūriyaraṃsisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakānuggatāni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarogauppalādīni nāma honti. Yāni neva pupphissanti macchakacchapabhakkhāneva bhavissanti, tāni pāḷināruḷhāni, āharitvā pana dīpetabbāni. Etehi ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā yojetabbā. Paccabhāsīti pati abhāsi.

第十节憍陳如来眼，透入他心知及心根潜藏，三摩地识。此二种智慧称为佛眼智。花开于莲池中。余如是。花瓣沉入并滋养根基，滋养根基而花瓣围绕。水面上盛开的花，乃日光照耀之开显。淋湿的花为第二日开现，沾水之花为第三日见。水流携花类，亦有诸如菱角莲花等。开花时若无果，则如以鱼甲、青蛙、蟾蜍居于水中之象。其人应以此四类人配合精勤修行。相应映照称为返照。

Apārutāti vivaṭā. Pacchimassa padadvayassa ayamattho. Ahañhi attano paguṇaṃ suppavattampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā nābhāsi.

「不被缠缚」者，谓解脱自在。此为西方两个词的意义。我本人虽为愚陋之人，虽不如他人，然修习此善妙极上法，身语意皆清净无染，心识亦明了，故未曾妨碍此法。

Brahmayācanakathāvaṇṇanā niṭṭhitā. · 梵天劝请故事义注已毕。

Pañcavaggiyakathāvaṇṇanā五群比库故事义注

§10

10. Idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti. Apparajakkhajātikoti samāpattiyā vikkhambhitakilesattā nikkilesajātiko. Ājānissatīti ce na niṭṭhānamakaṃsu dhammasaṅgāhakā te vinayakkamaññā, ahaṃ deseyyaṃ paṭivijjhissatīti adhippāyo, ‘‘muddhāpi tassa vipateyyā’’ti (a. ni. 8.11; pārā. 2) ettha viya abhūtaparikappo kireso. Loke tassa adhimuttabhāvadīpanatthañhi idaṃ vacanaṃ attano tadupadesena aviditabhāvadīpanatthaṃ. Tassa anantevāsikabhāvadīpanatthanti evamādīni panettha payojanāni. Bhagavatopi kho ñāṇanti sabbaññutaññāṇaṃ tassa maraṇārammaṇaṃ uppajji. Tena tato pubbe tassa sati dhammadesanāya khippaṃ jānanabhāvārammaṇanti dīpeti. Paropadesato ajānitvā paccakkhato maraṇasacchikiriyampi dasseti. Buddhānampi anekañāṇasamodhānābhāvato suvuttametaṃ. Cittapubbikā hi cittappavatti, aññathā navasattapātubhāvappasaṅgo. Sabbadhammānaṃ ekato gahaṇe viruddhakālānaṃ ekato jānanappasaṅgo. Tato ekañāṇassa vitathabhāvappattidoso, tasmā sabbassa vinānekañāṇasamodhānaṃ āpajjitadhammesu appaṭihatañāṇavantattā pana sabbaññū eva bhagavāti veditabbaṃ, na sabbakālaṃ ekato. Āḷārādīnaṃ maraṇājānanatoti ce? Na, tassa jānanena puthujjanassāpi sabbaññutāpattippasaṅgato. Yadābhāvena yadābhāvo tabbhāvena tassābhāvappasaṅgo loke siddhoti. ‘‘Bhagavatopi kho ñāṇaṃ udapādī’’ti vacanato tassa maraṇajānanaṃ siddhanti katvā bhavaṃ mateneva bhagavā sabbaññūti siddhaṃ na devatārocanato pubbe ajānanatoti ce? Na, visesaṃ pariggahetvā antarā pajānanato, devatāya sabbaññubhāvappattidosato ca. Na hi so kassaci vacanena aññāsīti.

第十章。如今众生皆承当信仰之食，我为其满载心理念头。所谓不堕落、护持不退者，因禀赋清净故能断除烦恼根本。若法集戒者终不堕坏，吾将教授彼等，誓愿不废，凡彼亦必不坏（经律比库尼律多文）。此于世间犹如无知愚夫之计。此语本意为教化彼人而发，除去无明令彼明了，故为愈益增长佛陀诸智慧明证生灭之缘。故前修殊胜如来之觉慧快迅启发，使成知见。虽劝诫外道不知真理，然靠当因修习亦能证其真实。诸佛亦有诸多知见未发明之处，故此为至理良言。心相续有先后，如不然则新生中断不续。诸法一切在时空相违中，各起时缘不同。故孤知误中，众知亦难全具。虽具集悉知，如来却非常恒不变绝对知，全知者虽为佛亦应理解非时时恒一。若谓阿拉汉及初祖悉知死时，亦非彼时已尽知。因无知有无之对应，无明覆蔽意识故成。佛语曰：「世尊亦有知识出现」，此指悟死之知。以为全部知者如佛恒久无明，非也。因佛有特殊祕义真正觉悟，天人亦因此知成。非一言可尽说。

Apica kimidaṃ tattha jānanaṃ nāma tadārammaṇañāṇuppattīti ce? Na, loke sabbaññuno accantābhāvappasaṅgato. Sādhikā hi mayā ekañāṇakkhaṇe sabbaṃ ñāṇaṃ, tadaññesañca tadaññāṇānuppatti. Apica sabbaññuno sabbadhammavisaye ñāṇapaccupaṭṭhānasiddhi tassa ñāṇassa attanāva attano avisayoti ce? Na, hetunidassanānuppattito. Apica ‘‘bhagavatopi kho ñāṇaṃ udapādī’’ti ettha visesavacanaṃ atthi. Yena devatārocanuttarakālameva bhagavato ñāṇaṃ udapādīti paññāyati. Na hi vacanapubbāpariyabhāvamattena tadatthapubbāpariyatā hoti, tasmā ayuttametaṃ. Abhidosakālaṃkatoti paṭhamayāme kālaṃkato. ‘‘Majjhimayāme’’tipi vadanti. Ubhayatthapi mahājāniyo. Sattadivasabbhantare, ekadivasabbhantare ca pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāni. Tesu hi dvīsu āḷāro ākiñcaññāyatanabhave nibbatto, udako bhavagge, tasmā nesaṃ dhammadesanāya akkhaṇe nibbattabhāvaṃ sandhāya bhagavā evaṃ cintesi, na ito manussalokato cutibhāvaṃ sandhāyāti veditabbaṃ. Abuddhaveneyyatañca sandhāyāti no takko, aññathā aniṭṭhappasaṅgoti ācariyo.

又云：此处所谓知是生起之知觉乎？非也，于世间全知悉尽缺失之相应。此知力实乃一刹那全知，而后知义自生。又谓全知者关于一切法之知识提升，为自身所有，非外施来之知，否也，此知由因缘显现起。又谓「世尊知识亦生起」此含特殊含意，指天人于未来之正时全知生起。非凭前语变化而成，此乃不变实理。谓晓时有三：初晓；中晓；大晓。皆为大智慧。七日及一天之区分，谓由修法得道果后，智慧日益增长。其间两大忧患终结，水归平静，故世尊于此法瞬间圆满觉知。不由世间观察死之情形，非凡夫智慧，若不然则有失正法，师者当深辨之。

Bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapariggāhakā ca aṭṭha brāhmaṇā. Tesu tayo dvidhā byākariṃsu ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasanto rājā hoti cakkavatti, pabbajanto buddho’’ti. Pañca brāhmaṇā ‘‘agāre na tiṭṭhati, buddhova hotī’’ti ekaṃsabyākaraṇāva ahesuṃ. Tesu purimā tayo yathāmantapāraṃ gatā. Ime pana mantapāraṃ atikkamantā attanā laddhaṃ puññamahattaṃ vissajjetvā bodhisattaṃ uddissa puretarameva pabbajiṃsu. Ime sandhāya vuttaṃ ‘‘pañcavaggiyā’’ti. ‘‘Tesaṃ puttā’’tipi vadanti, taṃ aṭṭhakathāyaṃ paṭikkhittaṃ. Kasmā panettha bhagavā ‘‘bahūpakārā kho me’’ti cintesi. Kiṃ upakārakānaṃ eva esa dhammaṃ deseti, itaresaṃ na desetīti? No na deseti. Upakārānussaraṇamattakeneva vuttanti aṭṭhakathānayo. Attano kataññukatavedibhāvappakāsanatthaṃ, kataññutādipasaṃsanatthaṃ, paresañca kataññubhāvādiniyojanatthaṃ, khippajānanappasaṅganivāraṇatthaṃ.

菩萨生时，当有八婆罗门为其梦境守护，亦为相法承载者。彼中三人阐释梦中相曰：「具此相者，营建宫舍而居，成为帝王，出家成佛。」五婆罗门断言：「其人不住家中，必为佛者。」前三人随其意发言。菩萨于此梦象获得已往积累之大功德，遂于前城认真发心出家。对此有记载谓其「五派」。谓其子亦是此义，此处优婆塞所破除。因何世尊念此事曰：「多有利益于我」？意谓此法仅传授于利益众生者，非为他人私藏，断非无为。此为注疏师说，旨在显明己之知恩感德，令众生生感恩心，消除知见障碍，速生明解。

§11

11.Antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhiyā ca majjhe tigāvutantare ṭhāne. Bodhimaṇḍato hi gayā tīṇi gāvutāni. Bārāṇasinagaraṃ aṭṭhārasa yojanāni. Upako pana bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ekameva antarāsaddaṃ payujjanti, so dutiyapadepi yojetabbo. Ayojiyamāne pana upayogavacanaṃ na pāpuṇāti. Idha pana yojetvāva vuttoti.

第十一节。加耶至菩提之间，加耶处有三乡。菩提树所在地加耶，距巴拉那西城十八由旬。菩提树之下，佛世尊得见。以「中间」辞相连接，故作「加耶与菩提之间」义。诸此地名均以「中」字联结，此为书写时连音书写习惯。若未连接则用前述句式。此处谓将中间音节相连表连贯，语法关系得以成立。

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Taṇhakkhayeti nibbāne. Vimuttoti ārammaṇato vimutto. Natthi me paṭipuggaloti mayhaṃ paṭipuggalo nāma natthi, asadisoti attho, mama sabbaññubhāve dosaṃ dassetvā loke ṭhātuṃ asamatthatāya mama paccatthikapuggalo vā natthīti attho. Āhañchaṃ amatadundubhinti dhammacakkhupaṭilābhāya amatabheriṃ paharissāmīti gacchāmi.

世尊遍摄诸地法体，一切胜流智而立。渴爱之尽即为灭度。解脱即为离罣碍之所起。若谓无我者，我以我所证无所有，正如无称。吾于世中显示无明之误，自身并无固有真我，以是解脱智慧自在故自言无。吾将守护无死法轮，誓求不死之法护持而行。

Arahasi anantajino bhavituṃ yutto tvanti attho. Idampi attano satthunāmaṃ. Hupeyyāsīti āvuso evampi nāma bhaveyya. Pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi. Bhagavāpi ‘‘tattha tassa migaluddakassa dhītuyā cāpāya ukkaṇṭhitvā puna āgantvā anāgāmī ayaṃ bhavissatī’’ti upanissayasampattiṃ disvā tena saddhiṃ ālapi. So ca tathevāgantvā pabbajitvā anāgāmī hutvā anukkamena kālaṃ katvā avihesu uppajjitvā arahattaṃ pāpuṇi.

“阿拉汉能成无上胜利者，此义亦同。此亦是自己作为导师名号。‘护持’谓友人，如是彼之名亦可。‘帕伽末’谓曲径群落之名。世尊亦言：‘彼处，彼猎人之女虽愤怒而再来，将成为不还者’，示现其因缘，彼时同共谈论。彼亦于彼处来往出家，成就不还果，经过若干时日，得无漏果，证阿拉汉境界。”

§12

12.Saṇṭhapesunti katikaṃ akaṃsu. Padhānavibbhantoti padhānato bhaṭṭho parihīno. ‘‘Abhijānātha nu bhāsitameta’’nti, ‘‘vācaṃ bhāsitameva’’nti ca evarūpaṃ kañci vacanabhedaṃ akāsīti adhippāyo. Bhagavantaṃ sussūsiṃsūti bhagavato vacanaṃ sotukāmā ahesuṃ. Aññāti aññāya, jānitunti attho.

“十二、他们相互遮断，动手。‘主词被断’，谓主词从句被废止。‘你确知是如此言论否？’‘即确是如此语’，如是无二语义，通达之意。师尊之言，如听如觉，有人闻之欲听，称彼智慧、他知悉之意。”

§13

13. Atha kimatthaṃ āmantesīti? Tatopi suṭṭhutaraṃ paṭijānanatthaṃ, dhammassa abhibhāriyadullabhabhāvadīpanatthaṃ, akkharavikkhepanivāraṇatthañca. Tattha dvemeti antadvayavacanaṃ aññesampi tadantogadhabhāvato. Apica yojanāvasena. Taṇhāavijjāti hi saṃsārappavattiyā sīsabhūtā dve kilesā. Te ca samathavipassanānaṃ paṭipakkhabhūtattā antā nāma. Tesu taṇhāvasena kāmasukhallikānuyogaṃ bhajanto samathaṃ parihāpeti bālo, tathā avijjāvasena attakilamathānuyogaṃ bhajanto gacchanto vipassananti na sakkā ubho dve ante appahāya amataṃ adhigantunti evaṃ vuttā. Apica līnuddhaccapahānadassanametaṃ. Līno hi nikkhittavīriyārambho kāmasukhañca bhajati, itaro accāraddhavīriyo attakilamathaṃ. Ubhopi te vīriyasamatāya paṭipakkhattā antā nāma. Apica tisso sāsane paṭipadā vuttā āgāḷhā, nijjhāmā, majjhimā ca. Tattha āgāḷhā ‘‘pāṇātipātī hoti, natthi kāmesu doso’’ti evamādikā. Nijjhāmā ‘‘acelako hoti, muttācāro’’ti evamādikā, majjhimā ‘‘ayameva ariyo aṭṭhaṅgiko maggo’’ti evamādikā. Tattha kāmasukhallikānuyogo āgāḷhā nāma paṭipadā hoti sabbākusalamūlattā. Attakilamathānuyogo nijjhāmā nāma attajjhāpanato. Ubhopete majjhimāya paṭipadāya paṭipakkhabhūtattā antā nāma, tasmā imeva sandhāya dvemeti. Kimatthaṃ bhagavā ‘‘pabbajitena na sevitabbā’’ti pabbajite eva adhikaroti, na gahaṭṭheti? Pabbajitānaṃ tadadhimuttattā, sukhaparivajjanasamatthatāya, tadadhikatattā ca pabbajitā ettha adhikatā, na gahaṭṭhā. Yadi evaṃ kimatthaṃ kāmasukhallikānuyogamāha, nanu te pakatiyāpi kāmapariccāgaṃ katvā taṃ nissaraṇatthaṃ pabbajitāti? Na, tesaṃ antadvayanissitattā. Te hi idha loke kāmena visuddhimicchanti attakilamathānuyogamanuyuttā tasseva tapassa phalena pecca dibbe kāme āsīsamānā daḷhataraṃ kāmasukhallikānuyogamanuyuttāti veditabbā . Antattho pana idha kucchitaṭṭhena veditabbo ‘‘antamidaṃ, bhikkhave, jīvikānaṃ, yadidaṃ piṇḍolya’’ntiādīsu (itivu. 91; saṃ. ni. 3.80) viya.

“十三、何意警示？此亦为更完善教导之义，显法难承之意，亦防断字之义。其处‘二’之词，含双重义，且还合用。欲、无明者，乃轮回根本二烦恼。此二为止观修行之对缘，谓止之终，观之终。欲垢欲乳随行者，愚者修止断之；无明垢纤随行者，彼修观行。二者无法齐弃成无漏，乃如是说。还示懈怠断绝之见。懈怠者耗竭精进，而爱欲乐随存；他勤奋处断我执，修观法行。二者皆以精进平等为对缘，故称‘终’。又说三行：拘着重行、轻松行、中道行。拘着者如杀生而无欲嗔；轻松者无嗔恚清净；中道者此乃圣八正道也。此中，欲乐随行者为拘着行，根除诸恶；我执断绝者为轻松行。二者对立而为中道，是为终。为何世尊说‘出家人不应为贪’，而其实只限出家人，不及家人？由于出家者独具此力，能远离乐，得此过患，非家人可及。若仅说欲乐随行，则出家人本已舍欲，修正道矣。然二心根本不同：彼世间乐无厌足，随行我执却少，依其精进力而受天福，乐随行更加坚固。此终义当在此处知解。如经云‘诸比库，止此终者，是食生之终……’。”

Yo cāyaṃ kāmesu kāmasukhallikānuyogoti ettha kāmesūti vatthukāmo adhippeto, dutiyo kilesakāmo . Taṃsampayuttasukhamettha kāmasukhaṃ nāma. Tena vipākasukhassa niravajjabhāvaṃ dīpetīti. Allīyanaṃ nāma tadabhinandanā. Anuyogo nāma bhavantare tadanuyogapatthanā. Hānabhāgiyakarattā kusalapakkhassa, hīnapuggalabhāvitattā, hīnadhātupabhavattā ca lāmakaṭṭhena hīno. Gāmanivāsisattadhammattā gammo. Puthujjanasādhāraṇattā pothujjaniko. Anariyoti ariyānaṃ anadhippetattā, ariyadhammapaṭipakkhattā, anariyakarattā, anariyadhammattā, anariyāciṇṇattā ca veditabbo. Anatthasaṅkhātasaṃsārabhayāvahattā, anatthaphalanibbattakattā ca anatthasaṃhito. Attano kevalaṃ khedūpagamo attakilamatho nāma. So diṭṭhigatapubbakattatapānukkamakiriyāvisesaṃ nissāya pavattati, tassa diṭṭhivasena anuyogo attakilamathānuyogo nāma. Attaviyogavittāparissamattā, anupāyapavattattā sampajjamāno migayonigoyonikukkurayonisūkarayonīsu pātāyati. Vipaccamāno narakaṃ netīti anatthasaṃhito. Ete tvāti ete tu. Tathāgatenāti attānaṃ avitathāgamanaṃ āvi karoti, tenetaṃ dasseti ‘‘na mayā parivitakkitamattena vitakkitā, kintu mayā tathāgateneva satā abhisambodhiñāṇena abhisambuddho’’ti. Cakkhukaraṇītiādīhi pana tameva paṭipadaṃ thometi. Bhesajjaṃ āturassa viya ‘‘cakkhukaraṇī’’ti iminā ñāṇacakkhuvisodhanaṃ vuttaṃ. Ñāṇakaraṇīti iminā andhakāravidhamanaṃ vuttaṃ. Upasamāyāti kilesapariḷāhapaṭippassaddhi vuttā. Abhiññāyāti saccapaṭivedhanaṃ vuttaṃ. Sambodhāyāti saccapaṭivijjhanaṃ vuttaṃ. Nibbānāyāti sopādisesanibbānadhātuyā anupādisesanibbānadhātuyāti evaṃ yathāsambhavaṃ yojetvā kathetabbaṃ.

“所谓此欲乐随行，意谓欲望为欲，烦恼为第二欲。随行之乐即指此乐。其次者，名为随行附着。由禀受故，一方为善，一方为劣。世俗中，根植于乡土者谓乡民；凡愚中，非圣者。非圣义者，即非圣道修行者，非圣法持，非圣所证者，亦非如理作意者。当知此乃无益、无果涅槃之轮回之业。自他苦痛业，称为随行附着。此基于先种所谓见邪故轮转不已，谓随我执业力之爱着。由此，我执材质降下，人身恶果，投生于猛兽父母，如狮、虎、狗、猪等中而堕落。相反，彼非益处，谓此恶业无益。此乃如来宣说，其自无虚妄，谓‘非我所思，实由如来之正觉智有所证悟’。所谓‘眼识’等义理，谓净智增长。所谓“静息”即烦恼息灭之意。“神通”谓实相通达。“了达”即真实之知。所谓菩提觉，指真实了悟。涅槃是带余涅槃及无余涅槃，依此次第加以阐述说明。”

§14

14. Kasmā panettha bhagavā aññattha viya anupubbiṃ kathaṃ akathetvā paṭhamameva asevitabbamantadvayaṃ vatvā majjhimapaṭipadaṃ desesīti? Attādimicchābhimānanivāraṇatthaṃ, kummaggapaṭipattinivāraṇatthañca antadvayavajjanaṃ vatvā attano visesādhigamadīpananayena abāhullikādibhāvadassanatthaṃ, tesañca majjhimapaṭipadādīpanena tattha anuyojanatthaṃ pacchā sammāpaṭipadaṃ desesi, tato tassa majjhimapaṭipadāsaṅkhātassa ariyamaggassa visayadassanatthaṃ catusaccadhammaṃ saṅkhepavitthāravasena desetukāmo ‘‘idaṃ kho pana, bhikkhave, dukkha’’ntiādimāha, ayamettha anusandhi. ‘‘Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave’’tiādi suttānusandhipakaāsanatthaṃ ayamanukkamo veditabbo. Yathāvuttaṃ paṭipadaṃ sutvā kira koṇḍañño āha ‘‘kathaṃ bhagavatā vuttapaṭipadāya uppatti siyā. Ayañhi paṭipadā kilesānaṃ anuppattiyā sati sambhavati, na aññathā. Kilesānañca yadi lobhato uppatti khuppipāsānaṃ viya, tadāsevanāya anuppatti siyā, tadavatthussa vā tesaṃ uppatti. Tadavatthuviparītakāyakilamathāsevanāya anuppatti siyā. Ubhopetā bhagavatā ‘antā’ti vuttā, tasmā kathaṃ panetissāya sammāpaṭipadāya uppatti sambhaveyyā’’ti. Bhagavā āha anupāyāsevanato. Kathanti ce? –

“十四、为何世尊表法时，不按顺序而先说中道修行，在先行二道之后？此系为破除我慢之邪，除去堕邪之路，提倡中道妥实修行，通达要义，并由此法因果缘起详细说四圣谛。于是“此为苦……”等宣说，乃是与经文会通补充不得偏失之理。闻此正道，譬如拘尓难问曰：“何以世尊所说行道得成，其因在于烦恼不生，以智慧生故，非他。若由贪生，则如饥火引燃，必生烦恼，故修道须断；若修逆行则烦恼生起。世尊所谓‘终’二义，如何于此得成正行无误？”世尊答曰因不技巧所致，接下说。”

‘‘Saṃsāramūlato ñāṇaṃ, tañca ñāṇā pahiyyati;

“‘从轮回根本中得见知，知者亦除轮回……’”

Jīvite sati taṃ hoti, tañca jīvitasādhane.

生命存续时，即是生命的基础。

‘‘Tasmā ñāṇāya medhāvī, rakkhe jīvitamattano;

因此，智者应当为了智慧而努力，保护自己的生命，

Ñāṇasādhanabhūtañca, sīlañca paripālaye.

并且守护已成智慧基础的品行。

‘‘Jīvitañca yathā loke, bhinne kāye na vijjati;

正如在世间，若身体残缺，生命难以存在，

Tatheva bhinnasīlassa, natthi ñāṇassa sambhavo.

同样，若品行破坏，智慧便无从生起。

‘‘Tasmā āyuñca sīlañca, ñāṇatthaṃ rakkhatā satā;

所以，寿命与品行，时常守护，是为了成就智慧。

Sevitabbā na kāmāpi, nāpi kāyavināsanā.

是当远离的非欲乐，亦非身体的灭除。

‘‘Kāmesu gedhamupagamma hino gammañca,

『涉入欲境而去，比库亦去，

Accuddhano kilamathaṃ gamupeti mūḷho;

无明愚痴的人，愤怒狂乱而去；

Yo majjhimaṃ paṭipadaṃ paramaṃ upeti,

若有人行中道至极至正，

So khippameva labhate paramaṃ vimokkha’’nti.

则速得究竟解脱。』

Sutvā tadetaṃ sugatassa vākyaṃ,

闻此，善逝语已，

Paññaṃ munī so sutajaṃ labhitvā;

圣者获得了从听闻中生起的智慧；

Cintāmayaṃ ñāṇa pavesamāno,

将这充满思虑的智识带入其中，

Ucchindayaṃ pañhamimaṃ apucchi.

截断这疑问而不再追问。

‘‘Nibbedhapadaṭṭhānaṃ pahāya ghoraṃ,

放弃灭尽境界，残忍险恶，

Tapaṃ kathamivāti so tvaṃ;

你为何如此行苦行？

Brūhi tadeva hoti bhikkhu cara,

说吧，比库，这就是你所行者。

Virāgamupayāti ca dukkhasaccassa;

离欲而得，是苦谛的因；

Dassaneneva dukkhānubhavanā,

这一见解正是对苦的体验，

Tamhi dosassa paccayo’’ti.

是由于恼恨的因缘。

Sutvāva koṇḍañño munivacanaṃ,

刚闻迦旃延尊者的语句，

Vuṭṭhāya haṭṭho sahasā avoca;

立刻起身，急速说道：

‘‘Udāhara tvaṃ bhagavā mametaṃ,

「世尊啊，请为我举例说明，

Bhikkhu yathā passati dukkhasacca’’nti.

比库如何观察即为知苦谛。

Cintāmayissa paññāparipuṇṇā bhāvanāmayipaññāsampatti jānitabbā imehi iti bhagavā suttamidamāhāti kira. Kasmā bhagavā koṇḍaññassa purimameva saccadesanaṃ avaḍḍhetvā attano adhigatakkamamāhāti? Nāhaṃ kassaci āgamaṃ desemi, apica kho sayameva evamadhigatomhīti dassanatthaṃ. Tattha ‘‘pubbe ananussutesu dhammesū’’ti iminā idaṃ atthadvayaṃ dasseti, na mayā āḷārato, udakato vā ayaṃ dhammo suto, kintu pubbe ananussutesveva ñāṇaṃ me udapādīti majjhimāya paṭipadāya ānubhāvaṃ pakāseti. Apica yasmā evaṃ paṭipanno vināpi paropadesena ariyasaccāni passati, tasmā kathaṃ tumheva mamāpadesena na passathāti.

『思惟满盈智慧充足、修习具足智慧的成就，必须由此而知』，世尊如此在经中宣说。为何世尊增广向须达那昔时所说真实法义，任凭自己已得法果力行？因本人不向任何人宣传，唯有自己确已获此法义而现证显扬。此处『于前不曾宣说的法中』，指出此二义：不是我先所禀受、汲取，亦非由觉者传授，而是自身在中道修行中亲证了此知识。况且虽无依他人教导之境，行者仍见真实圣谛，故尔诸尊汝等安能不随我言证乎？

§15

15.Cakkhuntiādīni pañca padāni ñāṇavevacanāneva. Ñāṇañhi saccānaṃ ālocanato cakkhubhūtatthajānanato ñāṇaṃ. Pakārehi jānanato paññā. Kilesavidāraṇato, vijjanato ca vijjā. Saccacchādakatamavināsanato, tesaṃ gatikoṭipakāsanato ālokoti veditabbaṃ. Tattha paṭhamena parivaṭṭena saccānaṃ aññamaññaṃ asaṅkarato ṭhapanapaññaṃ dasseti, dutiyena tesaṃ kattabbākāraparicchindanapaññaṃ, tatiyena saccesu ñāṇakiccasanniṭṭhānaṃ dasseti.

第十五，『眼根等五根』，不过是认知的代称。智慧是对真实的观察，眼根是觉知产生之处而成智慧。依其分别，比库由智慧引出知识。由烦恼被破而生知，此知能灭除障蔽。于是观照真实，现了解其断灭之理，即称为光明。此处初重环绕指示真实相互不杂不乱之坚固智慧；次说明具断除真实结构之智慧；三则显现在真实上完成智慧任务之境界。

§16

16.Yāvakīvañcāti dvīhi padehi yāvaicceva vuttaṃ hoti ‘‘iti cittamano’’tiādi viya. Rāgādīhi akuppatāya akuppā vimutti. Veyyākaraṇanti dhammadesanā. Sā hi dhammānaṃ byākaraṇato pakāsanato ‘‘veyyākaraṇa’’nti vuccati. Virajaṃ vītamalanti ettha virajaṃ visamahetuvādavigamato. Vītamalaṃ ahetukavādavigamato. Virajaṃ sassatadiṭṭhippahānato. Vītamalaṃ ucchedadiṭṭhippahānato. Virajaṃ pariyuṭṭhānappahānato. Vītamalaṃ anusayappahānato. Dhammacakkhunti dhammamattadassanaṃ, na tattha satto vā jīvo vā kārako vā vedako vāti, tenevāha ‘‘yaṃ kiñci samudayadhammaṃ, sabbantaṃ nirodhadhamma’’nti. Idañhi tassa dhammacakkhussa uppattiākāradassanatthaṃ vuttaṃ. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena eva saṅkhataṃ paṭivijjhantaṃ uppajjati.

第十六，所谓如『止于此等』，是以两词叙述『止于此意』等。由贪瞋等令不动摇，故谓不动摇解脱。『释义』指法之宣说。此法乃由释义显现，名曰『释义』。此处说净除烦恼，即免除不正因缘和变故因缘所起。除去内心染污谓净；免除异端邪见是净；亦即摒弃常见是净；消除断灭见也是净；断除流习亦称净。法眼即对法法相的直接显现，非由众生、生灵、作因、感受所为。因此『一切诸有集法，皆悉灭法』，此乃法眼产生、显现缘起形态说明。灭、缘、功用，执法缘生，成就法的实相而生起。

§17

17.Dhammacakkanti ettha desanāñāṇaṃ adhippetaṃ, paṭivedhañāṇañca labbhateva. Ettha kimatthaṃ devā saddamanussāvesunti? Nānādiṭṭhigatandhakāravidhamanato laddhālokattā, apāyabhayasamatikkamanato assāsaṃ pattattā, devakāyavimānadassanato pītipāmojjacalitattā cāti evamādīnettha kāraṇāni vadanti. Pathavikampanamahāsaddapātubhāvo ca dhammatāvaseneva hotīti eke. Devatānaṃ kīḷitukāmatāya pathavikampo. Bahuno devasaṅghassa sannipātato, bhagavato sarīrappabhājālavisajjanato cāti ekacce.

第十七，此处所说法轮，是以宣说之智慧为主宰，而且能得灭入之知识。问：何以天人闻此鼓声？答曰：由多种见解之邪暗，见光明之胜解，得到远离地狱怖惧，获得欢喜兴乐之发露，因此激励天人欣然鼓舞。其中一说因地震巨响，法力自然生起；有天人欲戏耍地震；多天人聚会，因世尊身体发光所致，或有差别见解。

§18

18. Pabbajjupasampadāvisesanti attho. Tattha iti-saddo tassa ehibhikkhūpasampadāpaṭilābhanimittavacanapariyosānadassano. Tadavasāno hi tassa bhikkhubhāvo. Svākkhātotiādi ‘‘ehī’’ti āmantanāya payojanadassanavacanaṃ. ‘‘Ehibhikkhū’’ti bhagavā avoca ‘‘svākkhāto dhammo cara…pe… kiriyāyā’’ti ca avocāti padasambandho. Tattha cara brahmacariyanti avasiṭṭhaṃ maggattayabrahmacariyaṃ samadhigaccha. Kimatthaṃ? Sammādukkhassantakiriyāyāti attho. ‘‘Ehibhikkhū’’ti iminā bhagavato vacanena nipphannattā kāraṇūpacārena ‘‘ehibhikkhūpasampadā’’ti vuttā. Sāva tassāyasmato yāvajīvaṃ upasampadā ahosīti attho. Tena tassā upasampadāya sikkhāpaccakkhātādinā vicchedā vā tadaññāya upasampadāya kiccaṃ vā natthīti idamatthadvayaṃ aṭṭhakathāyaṃ dasseti. Aṭṭhannampi upasampadānaṃ ehibhikkhuovādapaṭiggahaṇapañhabyākaraṇagarudhammapaṭiggahaṇūpasampadānaṃ catunnaṃ aññatarāya upasampannassa antarā vicchedo vā tadaññūpasampadāya kiccaṃ vā natthi, itarassatthīti. Nikāyantarikā panāhu ‘‘buddhapaccekabuddhānaṃ niyāmokkantisaṅkhātāya upasampadāya ñatticatutthakammupasampadañca dasavaggapañcavaggakaraṇīyavasena dvidhā bhinditvā dasavidhopasampadā’’ti. Kā panettha atthato upasampadā nāmāti? Tadadhigatakiriyāvasena nibbattiyā asekkhā tadadhivāsanacetanāya paribhāvitapañcakkhandhikā ajjhattasantati. Kā panettha paribhāvanā nāma? Tabbipakkhadhammajjhācāraviruddhabhāvo, tassa pattiyā tāya paribhāvanāya vasena katthaci ‘‘samannāgato’’ti vuccati. Yathāha ‘‘lobhena samannāgato, bhikkhave, abhabbo cattāri satipaṭṭhānāni bhāvetu’’ntiādi. Etthāhu nikāyantarikā ‘‘yathāvuttāya upasampadāya pattisaṅkhāto cittavippayutto saṅkhārakkhandhapariyāpanno dhammo atthi, tassa santativasena pubbāpariyaṃ uppajjamānassa yāva avicchedo, tāva upasampannoti, aññathā tato dhammantaruppattikkhaṇe tassa upasampannassa anupasampannabhāvappasaṅgo āpajjatī’’ti. Te vattabbā ‘‘suttaṃ āharathā’’ti. Te ce vadeyyuṃ ‘‘yo tesaṃ dasannaṃ asekkhānaṃ dhammānaṃ upādāya paṭilābhasamannāgamo ariyo hoti vippahīnoti evamādīni no suttānī’’ti. Evaṃ sati asantadhammehi, parasattehi ca samannāgamadosappasaṅgo nesaṃ pāpuṇāti. Kiṃkāraṇaṃ? Suttasambhavato. Yathāha – ‘‘rājā, bhikkhave, cakkavattī sattahi ratanehi samannāgato hotī’’ti (dī. ni. 3.199-200 atthato samānaṃ) vitthāro. Vasibhāvo tattha samannāgatasaddena vutto. Tassahitesu ratanesu vasibhāvo kāmacāro atthīti ce? Ettha vasibhāvo samannāgamasaddena vutto, aññattha pattisaṅkhāto, taṃ dhammantaranti. Kimettha visesakāraṇaṃ? Natthi ca, tasmā yathāvuttalakkhaṇāva upasampadā. Ayameva nayo pabbajjādīsupi netabbo.

第十八，『出家受具足戒』即此义。此言中含意即：世尊呼请比库受戒、定限辞令。语终即是世尊明示『已阐说之法，行持如是，得成就业』，以示践行诸法，方得圆满所行。所谓『受具足戒』者，乃由受戒后仍应受传授，并非斩断这份戒所应具之事。此处指出受戒后，四种戒受具足者与受具足异者，盖分别未断和断已无分，其他各有差别。经内对《比库戒律》亦言有所违犯者，故戒法受具足有二类，十戒中五十法应如此处理。这么说来，何为受戒之名？即由成就戒业而生，灭除五蕴染污，内心贯通。何名为染污？指依赖敌对之行为，因其有碍法慧，故谓染污。譬如说『由贪染污故，诸比库不能修行四念处』。正因如此，戒法受具足，名为心离染污，断诸烦恼。经中所说此戒具足者，善因缘具备，因佛法而生获，故若分离戒具足即无功德，别无缘由。此经劝当努力遵行。若有人言『拥有十戒中五十善法之成就、能断烦恼者即圣者』，谓非此诸经所指。如此有正念断邪业，断彼烦恼，远离魔障，得离染污；皆因经教之缘起。譬如『诸王比库拥七宝为具足』详说其缘与成就。此中具足谓之具足宝，若谓以贪欲为具足，则不同此义。是以以此正式特征，判定受戒。此是出家等义之正理不能违背。

§19

19. Kiñcāpi vappattherassa pāṭipadadivase…pe… assajittherassa catutthiyanti evaṃ nānādivasesu pāṭekkaṃ dhammacakkhuṃ udapādi, tathāpi ovādasāmaññena vappabhaddiyānaṃ, mahānāmaassajīnañcettha ekato vuttanti veditabbaṃ.

第十九条。如法长老共修之日……阿沙基长老在第四日以及诸多不同日子里独自证得法眼，然而此处关于贤劫长阿沙基的嘱托与规谏一并从一处传述，应当予以辨析理解。

§20

20. ‘‘Rūpaṃ, bhikkhave, anattā’’ti kimatthaṃ āditova anattalakkhaṇaṃ dīpetīti? Tesaṃ puthujjanakālepi itaralakkhaṇadvayassa pākaṭattā. Te hi manāpānaṃ kāmānaṃ aniccatādassanena saṃviggā pabbajiṃsūti aniccalakkhaṇaṃ tāva nesaṃ ekadesena pākaṭaṃ, pabbajitānañca attakilamathānuyogato kāyikadukkhaṃ, tañca mānasassa paccayoti mānasikadukkhañca pākaṭaṃ, tasmā tadubhayaṃ vajjitvā anattalakkhaṇameva dīpetuṃ ārabhi. Tañca dīpento dukkhalakkhaṇeneva dīpetuṃ ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissā’’tiādimāha. Kimatthanti? Aniccalakkhaṇatopi tesaṃ dukkhalakkhaṇassa suṭṭhutaraṃ pākaṭattā. Tesañhi attakilamathānuyogamanuyuttattā, tapparāyaṇabhāvato ca dukkhalakkhaṇaṃ suṭṭhu pākaṭaṃ, tasmā tena tāva suṭṭhu pākaṭena anattalakkhaṇaṃ dīpetvā puna tadeva tadubhayenāpi dīpetuṃ ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti vakkhati. Kallaṃ nūti yuttaṃ nu. Etaṃ mamāti taṇhāggāho. Esohamasmīti mānaggāho. Eso me attāti diṭṭhiggāho. Taṇhāggāho cettha aṭṭhasatataṇhāvicaritavasena, mānaggāho navavidhamānavasena, diṭṭhiggāho dvāsaṭṭhidiṭṭhivasena veditabbo.

二十、“色，诸比库，是无我也”，何以缘起初能宣示无我相？这是因普通众生时期，他们分别执着两种特征明显：一者是乐受的无常显现，他因见欲乐无常而烦恼，故出家戒欲，此即无常相在他们心中初显。同时，出家者因身体痛苦及相应心苦明显，因身苦心苦而拒舍我执，这两苦相显现使他们开始宣示无我相。宣示时以苦相为本，以“色身，诸比库，将非我”等语昭示之。理由何在？无常相虽显，却不及苦相之明了。因身心苦之明显与势利，自护身心至极而苦相显著，故当时以苦相更胜无常相而先示。由此对苦相所成的熟知，乃能进而明示无我相，且再以色身哪是常或无常的疑问迫使思维。这正是渴爱缠绊的根源、我执执著、见解执著。此三种缠绕可知：渴爱缠缚常转，见解缠缚有九态，见解执著有六十二种情形，宜当洞察。

Pañcavaggiyakathāvaṇṇanā niṭṭhitā. · 五群比库故事之解释已毕。

Pabbajjākathāvaṇṇanā出家故事之解释

§25

25. Yena samayena bhagavā pañcavaggiye pañcamiyaṃ arahatte patiṭṭhāpetvā sattamiyaṃ nāḷakattherassa nāḷakapaṭipadaṃ ācikkhitvā bhaddapadapuṇṇamāyaṃ yasassa indriyānaṃ paripakkabhāvaṃ ñatvā taṃ udikkhanto bārāṇasiyaṃ vihāsi, tena samayena yaso nāmāti sambandho. Tassa kira uppattito paṭṭhāya tassa kulassa kittisaddasaṅkhāto, parijanasaṅkhāto vā yaso visesato pavaḍḍhati. Tena tassa mātāpitaro evaṃ nāmamakaṃsu. ‘‘Sukhumālo’’tiādi kimatthaṃ āyasmatā upālittherena vuttanti? Pacchimajanassa nekkhamme samussāhanajananatthaṃ. Evaṃ uttamabhogasamappitānampi uttamesu bhogesu appamattakenāpi asubhanimittena vitajjetvā kālākālaṃ agaṇetvā vivekābhiratiyā mahantaṃ bhogakkhandhaṃ tiṇaṃ viya pahāya gehato nikkhamanā ahosi, kassa panaññassa na siyāti adhippāyo. Samaṅgībhūtassāti tehi ekattaṃ upagatassa, avivittassāti attho. Niddā okkamīti manāpesupi visayesu pavattiṃ nivāretvā tassa cittaṃ atikkamitvā abhibhavitvā attano vasaṃ upanesīti attho. Sabbarattiyo cāti tayopi yāme. Tena parijanassa vikāradassane kāraṇaṃ dasseti. Ratti-saddo panettha kāle sūriyābhāve, yāme ca pavattatīti viññeyyo. Yāmevidha viññeyyo ticīvaravippavāse ca. Kaccheti kacchapasse. Kaṇṭheti kaṇṭhassa heṭṭhā. Mudiṅgassa hi upari kaṇṭhaṃ ṭhapetvā sayantiyā kaṇṭhe mudiṅgaṃ addasāti attho. Āḷambaranti paṇavaṃ. Ubhatomukhassa tanukā dīghā. Vitthinnasamatalassa vāditassa etaṃ adhivacanaṃ. Vippalapantiyoti supinadassanādivasena asambandhapalāpaṃ vippalapantiyo. Susānaṃ maññeti susānaṃ viya addasa sakaṃ parijananti sambandho. Ādīnavoti asubhabhāvo. Nibbidāya cittaṃ saṇṭhātīti vimuccitukāmatāsaṅkhātāya ukkaṇṭhāya cittaṃ namīti attho. Udānaṃ udānesīti ‘‘ito paṭṭhāya imāhi itthīhi saha nāhaṃ bhavissāmī’’ti attamanavācaṃ nicchāresi. Dve kira ākārā tassa pamādasuttaparijanadassane pākaṭā jātā kilesānaṃ balavabhāvo, asubhākārassa atioḷārikabhāvo ca. Evaṃ sati oḷārikatare ca asubhākāre kilesavasenāyaṃ sabbopi loko ettha pīḷito mucchito. Aho kilesā balavatarāti hi passato passato tassa dvepi te ākārā pākaṭā jātā, yenevamavocāti.

第二十五条。那时世尊定立五比库的第五位阿拉汉，即指出第七位长老那拉卡的一生修行，特别说明了巴拉那西时节功德感官成熟之境界。与其名字“声誉”相关，因其家族声名显赫，故父母以此为名。“细致柔弱”等称谓，乃出家者为后世劝发出离之因。此人虽享谓极乐，但因恰当无损美丑法眼，时常观察而有大离欲，好比弃草堆般超脱俗世。无人能敌其内力团结，意指内心坚定不移。所谓“融合”为彼此一合，无偏执意；“入睡”喻放弃躁动妄语之意；“极静”表示心境平和安住。夜间及夜声等，当理解为此时阳光不照，无声之夜。夜之种类以比库众着袈裟时相区分。甲壳指甲壳；喉指喉咙所在；依托比库额部视为喉部。披挂袈裟，即宽广布幅。阐释此文为宽广布幅之名词。梦境杂言被称为虚幻言语。亲属亦视梦境为真实联系。“恐怖”意即不善之相。“厌倦”即心中清退，渴望解脱之意。此乃出离欲断心头意。庄严声调示此因誓愿“不与此等女共住”，意指对染污之非善法起离心。在此，由二种型态即疏慵与不净显现出的烦恼力，驱逐不善心，彰显其心境之正觉。由此可见，因无明烦恼而被世间重压，将令诸法聚合俱灭。由此二理认识，谓世间皆受此恶境困苦。嗟呼，烦恼如实显现与具大神力，正因直见此二理故发此感叹。

‘‘Suvaṇṇapādukāyo ārohitvā’’ti etenassa nissaṅgatāya vissaṭṭhagamanaṃ dīpeti. So hi balavasaṃvegābhitunnahadayattā parijanassa pabodhe satipi attano gamananivāraṇasamatthabhāvaṃ asahamāno attānaṃ takkento vissaṭṭho agamāsi. Amanussāti devatā. Tā hi manussehi sugatipaṭivedhañāṇasaṇṭhānādiguṇasāmaññena ‘‘amanussā’’ti vuccanti. Na hi asamānajātikā tiracchānādayo ‘‘abrāhmaṇā’’ti vā ‘‘avasalā’’ti vā vuccanti, kintu jātisabhāgatāya eva vasalādayo ‘‘abrāhmaṇā’’ti vuccanti, evaṃ manussehi kenaci ākārena sabhāgatāya devatā ‘‘amanussā’’ti vuttā. Aññathā manussā na hontīti tiracchānagatāpi ‘‘amanussā’’ti vattabbā bhaveyyuṃ.

“穿上金鞋”，此语是无关联说明成就功德坚定的过去。这因功德力所激发强劲念头，在认识亲属方面已达到心障甚难克服的境地，虽不全然接受，仍作承认且难以表达说明。神祇名为“非人”，表意其具超越人类智慧的特质。非人并非一般众生如畜生等，而是依其出身与性质说为非人。神祇依其种类不同，称其为“非人”，反之人类若无此类性质，则不谓非人。

§26

26. Vanagahanaṃ disvā ‘‘sumuttohaṃ nagarato’’ti pamuditattā bhagavato avidūre udānesi. Idaṃ kho yasāti bhagavā nibbānaṃ sandhāyāha. Tañhi taṇhādikilesehi anupaddutaṃ, anupasaṭṭhatañca dassanamattenāpi assādajananato. Dhammaṃ desessāmīti yena taṃ nibbānaṃ idha nisinnamattova tvaṃ adhigamissasīti adhippāyo. Kirāti assaddheyyaabyattiparihāsesu nipāto, idha abyattiyaṃ. Suvaṇṇapādukāyo orohitvāti ca suvaṇṇapādukāhi otaritvā. Nissakkatthe hi idaṃ paccattavacanaṃ. Tassa nisinnamattasseva aññaṃ sammodanīyaṃ kathaṃ akatvā anāmantetvā anupubbiṃ kathaṃ kathesi. Suparipakkindriyattā, paṭivedhakkhaṇānatikkamanatthaṃ anupaddutānupasaṭṭhatānaṃ pāpakadhammadesanābhimukhacittattā, seṭṭhissa gahapatino acirāgamanadassanato ca. Kimatthaṃ bhagavā tassa suṭṭhutaraṃ saṃviggahadayassa bhavato muccitukāmassa bhavābhavūpāyānisaṃsakathaṃ paṭhamameva kathesīti? Sabbabhavādīnavadassanatthaṃ. So hi manussalokasseva upaddutaupasaṭṭhabhāvaṃ addasa, na saggānanti kadāci saggalokaṃ sukhato maññeyya. Tattha sukhasaññena nibbānābhimukhaṃ cittaṃ peseyyāti saggānampi ādīnavaṃ dassetukāmatāya anupubbiṃ kathaṃ ārabhi. Ettha dānaṃ, dānānisaṃsaṃ, sīlānisaṃsañca kathento dānasīlakathaṃ katheti nāma. Saggavaṇṇaṃ kathento saggakathaṃ katheti nāma. Tattha vatthukāmakilesakāmānaṃ aniccataṃ, apasādataṃ, mahādīnavatañca kathento kāmānaṃ ādīnavaṃ, okāraṃ, saṃkilesañca pakāseti. Nekkhamme tadabhāvato ca taṃnissaraṇato ca tabbiparītaṃ ānisaṃsaṃ kathento nekkhamme ānisaṃsaṃ pakāseti nāma. Tattha okāranti avakāraṃ lāmakabhāvaṃ. Saṃkilesanti saṃkilissanaṃ bādhanaṃ upatāpanaṃ vāti attho. Kallacittaṃ paññindriyassa ānubhāvena, diṭṭhiyogavicikicchāyogānaṃ paññindriyena vihatattā. Muducittaṃ satindriyasamāyogena, vihiṃsāsārambhādikilesapavesaṃ nivāretvā cittamudutādikusaladhammappavesanaṃ karontaṃ sahajātaṃ cittaṃ muduṃ karoti. Samādhindriyassa ānubhāvena vinīvaraṇacittaṃ. Tañhi visesato nīvaraṇavipakkhabhūtanti. Vīriyindriyavasena udaggacittaṃ. Tañhi thinamiddhasaṅkhātalīnabhāvavipakkhanti. Saddhindriyassa ānubhāvena pasannacittaṃ tassa pasādalakkhaṇattā. Sāmukkaṃsikāti etaṃ visayavasena desanaṃ upālitthero pakāseti. Saccāni hi sāmukkaṃsikadesanāya visayāni. Aññathā dukkhādīni sāmukkaṃsikā dhammadesanāti āpajjati tassa vibhāvane saccānaṃ niddiṭṭhattā.

第二十六条。见到森林住处，欣喜地对世尊不远处作即兴偈颂：“我已脱离城里牵挂”。此乃世尊对涅槃的讽喻。因断除渴爱等烦恼未受染污，且虽未完全证得涅槃境界，然其喜悦足以产生满足感。世尊意味在此处以此涅槃为要点，故言若坐此处则必成就涅槃，心中有此坚信。此乃因诤争等败坏而发的坚信。所谓下山即脱履，表脱去转世烦恼。确实，这是字面意义。既不无需他人赞叹，亦不需生称赞。深明功德圆满，能透彻解脱烦恼之坏；对邪恶法断舍心，时常住于清净处，乃成大乘离欲行者。身心离欲，出家归于寂静生活，不依赖外物而独立出世。入眠隐喻心止妄语恶根，超越观念的不善，是灭五盖。清净心相指能够断除障碍。勤奋根力助长心力，消除昏沉睡眠。净慧根起使放逸疑虑破灭。笑根之助使心明净，心中具安乐相。此对三摩地根力有特别关系。染污断除即离欲障。柔软意即自然心性柔和清净。乐根及净慧根共同发力。由此，长老以教法关键所摄，指出所说内容皆契合真谛。若未有真谛，则又变为苦之说。这样能使法理显达为真理，令人信服。

§27

27.Catuddisāti catūsu disāsu. Abhisaṅkharesīti abhisaṅkhari. Kimatthanti ce? Ubhinnaṃ paṭilabhitabbavisesantarāyanisedhanatthaṃ. Yadi so puttaṃ passeyya, puttassapi dhammacakkhupaṭilābho arahattuppatti, seṭṭhissapi dhammacakkhupaṭilābho na siyā. Diṭṭhasaccopi ‘‘dehi te mātuyā jīvita’’nti vadanto kimaññaṃ na kareyya. Yasopi taṃ vacanaṃ sutvā arahāpi samāno sayaṃ appaṭikkhipitvā bhagavantaṃ ullokento kimaññāya saṇṭhaheyya.

第二十七条。四方是指四个方位。未来应力作意谓未来努力之意。意即阻止他人对所得善果的妨碍。若见儿子出家取得法眼证得阿拉汉果，那位当家的虽难得法眼，却不应藐视儿子证果。若有人与说：“还你母亲赐予生命”，那，又能作何等反驳？即使是阿拉汉已证圣果，听闻此言亦不会心生嗔恨，而是敬重佛陀而观望，不知又能怎样去除愤恨心。

§28

28. Ubhohipi pattabbavisesakoṭiyā pattattā bhagavā puna taṃ paṭippassambhesi. Pubbe agārikabhūtoti tassa sotāpannakālaṃ sandhāyāha. Sotāpanno hi agāramajjhe vasanārahattā agāriyabhūto nāma hoti apabbajito. Sampati pabbajito samāno agāramajjhavasanassa abhabbattā ‘‘agāriko’’ti na vuccati, tasmā evamāha. Yassa diṭṭhoti sambandho, yena diṭṭhoti vuttaṃ hoti. ‘‘Seyyathāpi pubbe agārikabhūto’’ti vacanena laddhanayattā pacchā gahapati gihivesadhārimeva yasaṃ sandhāyāha ‘‘yasena kulaputtena pacchāsamaṇenā’’ti. Tattha cara brahmacariyanti ābhisamācārikasīlaṃ brahmacariyaṃ cara paripūrehi tāva, yāva sammādukkhassantakiriyā, yāva cuticittāti adhippāyo. Liṅgabrahmacariyaṃ sandhāyāti porāṇā, tañca yuttaṃ. Liṅgamattañhi sandhāya so āyasmā ‘‘labheyyāhaṃ, bhante, pabbajjaṃ upasampada’’nti āha.

28. 关于两者皆须依戒守护的特殊规则，世尊再次详加阐述。先前说到他曾为在家人，是指他于初果声闻得道时的情形。原因是声闻果位的修行人，若住于家中，则称为在家人；若出家，则称出家人。同样地，若正要出家但仍住家中，则不被称为“在家人”，因此世尊如此说明。所谓「所见」即指因缘和因果，「所闻」即指言教所述。比如先前说他曾是居士，是因听闻家主及其家庭众议之说：「与这名家子后来成为沙门相同。」其时他修行出家生活，遵守清净戒律，直到正确断除痛苦的意念成就止息，即为出家之意。所谓凭借出家为标志，是古时的说法，合理通行。因仅凭此标志，具寿长老才说：「我当得出家，受具足戒。」

Kimatthaṃ bhagavā yasassa mātu, pajāpatiyā ca bhattakiccaṃ akatvāva dhammaṃ desesīti? Yasassa pabbajjāya sokasallasamappitattā dānañca somanassikacittena na dadeyyuṃ, satthari ca domanassappattā hutvā maggapaṭivedhampi na labheyyunti bhagavā paṭhamaṃ tāva tā vigatasokasallahadayāyo katvā puna bhattakiccaṃ akāsi.

世尊为何在放弃名誉地位及不料理饮食之时仍说法？这是因为若因失去名誉而生忧伤愁苦，心就不会欢喜布施，亦不能获得导师所说道路正见的断惑成果，世尊初次为此悲愤心除而心悦诚服后，再次料理饮食事宜。

§30

30.Seṭṭhānuseṭṭhīnanti anukkamaseṭṭhīnanti porāṇā. ‘‘Seṭṭhino cānuseṭṭhino ca yāni kulāni, tāni seṭṭhānuseṭṭhāni kulāni, tesaṃ seṭṭhānuseṭṭhīnaṃ kulāna’’nti likhitaṃ. Dhammavinayoti sāsanabrahmacariyaṃ pāvacananti idha atthato ekaṃ. Atha vā dhammena vinayo, na daṇḍasatthehīti dhammavinayo, dhammāya vinayo, na hiṃsatthanti vā dhammato vinayo, nādhammatoti vā dhammo vinayo, nādhammoti vā dhammānaṃ vinayo, na aññesanti vā dhammakāyattā, dhammasāmittā vā dhammo bhagavā, tassa dhammassa vinayo, na takkikānanti vā dhammavinayo. Samānādhikaraṇavasena vā dhammavinayo nīluppalaṃ viya, dhammo ca vinayo cāti dhammavinayo phalāphalaṃ viya napuṃsakamiti pulliṅgāpadesato assa liṅgabhāvo siddho, yassa vā dhammo vinayo, so dhammavinayo setapaṭo puriso viya, dhammena yutto vā vinayo dhammavinayo assaratho viyāti evamādinā nayena yojanā veditabbā.

30.所谓贵贱关系，乃依惯例而有贵贱之分。古经中说：「贵族与属下的家族，即为贵贱家族，此即贵贱家族之义。」“戒律与教法”即指戒律为清净修行的戒律教法，此处意指一体。或者说，戒律即教法不是惩罚之令，因其遵守的是法道，而非暴力，非非道法，非不正法，不另有所指，佛世尊所授正法中的戒律，即所谓戒法。戒律教法就如同蓝莲花，戒与法相辅相成不可分割，表现为阳性的男性词尾，戒律本身具有性别特质，戒即法，如同道路或人为对应，并且戒即法相随，无分别者，戒宗教法须依此理解。

§34

34.‘‘Khaṇḍasīmaṃ netvā’’ti bhaṇḍukammārocanapaṭiharaṇatthaṃ vuttaṃ. Tena ‘‘sabhikkhuke vihāre aññampi etassa kese chindā’’ti vattuṃ na vaṭṭatīti. Pabbājetvāti imassa adhippāyapakāsanatthaṃ ‘‘kāsāyāni acchādetvā ehī’’ti vuttaṃ. Upajjhāyo ce kesamassuoropanādīni akatvā pabbajatthaṃ saraṇāni deti, na ruhati pabbajjā. Kammavācaṃ sāvetvā upasampādeti, ruhati upasampadā. Appattacīvarānaṃ upasampadāsiddhidassanato, kammavipattiyā abhāvato cetaṃ yujjatevāti eke. Hoti cettha –

34.论到切断界限时—这是为弃除缠身恶业与断除累障而说的法门。由此知道「在清规比库僧院里，其他人不能任意割断头发」言说是无法允许的。所谓出家，是指「掩盖袈裟而来」，此为出家时的定规。若长老导师不具所需仪轨，未行剃发等仪式即来请求出家，不具条件不允许出家。待禁戒语宣授者而得具戒，即具戒合法，出家仪式方生效。因缺乏必要的戒法具备而成不了出家，因此精神会日益联结成就。有人以为此成立于：

‘‘Saliṅgasseva pabbajjā, viliṅgassāpi cetarā;

「如同附着标志的出家，仍带着标志的人不成出家；

Apetapubbavesassa, taṃ dvayaṃ iti cāpare’’ti.

先前未着袈裟者，两个都算成出家」—此乃余论。

Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭatīti pana santesveva kāsāvesu, nāsantesu asambhavatoti tesaṃ adhippāyo. Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo. Paṭhamaṃ…pe…anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampadanti ettha iminā anukkamena dinnehi tīhi saraṇagamanehi pabbajjaṃ upasampadaṃ anujānāmi kevalehīti adhippāyadassanato –

比库虽因和尚或寿者之命受持日用的布施衣服，但未曾受持非布施所得衣服者，是故于有布施衣服者中，非布施衣服者中，皆无违反之事，此为其教义原则。由此，比库应如是受出家并受具足戒。初者……我准许诸比库依此三皈依法而受具足戒，因依此顺次三皈依法准许受具足戒，断除他事，仅以此为戒律教义原则。

Ādinnapubbaliṅgassa, naggassāpi dvayaṃ bhave;

非取前标志中，即使是裸体状态，也只能存在两者；

Netarassāti no khanti, sabbapāṭhānulomatoti. –

所谓非眼根赖，乃是完全符合所学法义。

Ācariyo . Ācariyena adinnaṃ na vaṭṭatīti ettha ‘‘pabbajjā na ruhatīti vadantī’’ti likhitaṃ. Porāṇagaṇṭhipadepi tatheva likhitaṃ. Urādīni ṭhānāni nāma. Saṃvutādīni karaṇāni nāma. ‘‘Anunāsikantaṃ katvā ekasambandhaṃ katvā dānakāle antarā aṭṭhatvā vattabbaṃ. Vicchinditvā dānepi yathāvuttaṭṭhāne eva vicchedo, aññatra na vaṭṭatī’’ti likhitaṃ. Anunāsikante diyyamāne khalitvā ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti makārena missībhūte khette otiṇṇattā vaṭṭatīti upatissatthero. Missaṃ katvā vattuṃ vaṭṭati, vacanakāle pana anunāsikaṭṭhāne vicchedaṃ akatvā vattabbanti dhammasiritthero. ‘‘Evaṃ kammavācāyampī’’ti vuttaṃ. Ubhatosuddhiyāva vaṭṭatīti ettha mahāthero patitadantādikāraṇatāya acaturassaṃ katvā vadati, byattasāmaṇero samīpe ṭhito pabbajjāpekkhaṃ byattaṃ vadāpeti. Mahātherena avuttaṃ vadāpetīti na vaṭṭati. Kammavācāya itaro bhikkhu ce vadati, vaṭṭatīti. Saṅgho hi kammaṃ karoti, na puggaloti. Na nānāsīmapavattakammavācāsāmaññanayena paṭikkhipitabbattā. Atha therena caturassaṃ vuttaṃ pabbajjāpekkhaṃ vattuṃ asakkontaṃ sāmaṇero sayaṃ vatvā vadāpeti, ubhatosuddhi eva hoti therena vuttasseva vuttattā. Buddhaṃ saraṇaṃ gacchanto asādhāraṇe buddhaguṇe, dhammaṃ saraṇaṃ gacchanto nibbānaṃ, saṅghaṃ saraṇaṃ gacchanto sekkhadhammaṃ, asekkhadhammañca saraṇaṃ gacchatīti aggahitaggahaṇavasena yojanā kātabbā. Aññathā saraṇattayasaṅkaradoso. Sabbamassa kappiyākappiyanti dasasikkhāpadavinimuttaṃ parāmāsāparāmāsādi. ‘‘Ābhisamācārikesu vinetabbo’’ti vacanato sekhiyaupajjhāyavattādiābhisamācārikasīlamanena pūretabbaṃ. Tattha cārittassa akaraṇe vārittassa karaṇe daṇḍakammāraho hotīti dīpeti.

师长曰：师长所示，受持非布施不得，今此记载为『不宜受具足戒』之说，古卷中亦有相同记载。此处称“Urā”等地名，是约束的地点。所谓规定：“先将衣服折叠为一块，施予时分开展开若有破损应修补，不得拆散之外动。”受赠时若衣服被刺破，如以网状误染印痕等，不允受持，佛止支长老称：以网纹误染后，言诵『归依佛陀』，而示穿越田地，尚可受持衣服。误染布赃污用后可受持，但用言于非折叠处拆散衣片不可。法义尊长称：“此亦属语法业。”如是说。依清净二方可受持，经由四处进行规戒之由，于是长老议论未能成就戒规者，被僧伽认为差错。大长老说：“不由我所说行为，舍弃此事”，故说，如有他比库言语则可许可。僧团乃造业体，不是个人，他人之语不可简单以无异之体意而否定。后来长老按照四人说法，使未能遵守戒者除名，此为双方面清净之实。修行者须谨守“三皈依”，归依佛是皈依不可思议佛之德，归依法是皈依法不可得涅槃义，归依僧是皈依僧听法修行，亦得无过患。如若违犯三皈依则生纠纷。须依十戒令中教诫，严守行为纪律。说“于违犯事应惩治”，此即修行导师须供具戒守以摄行。此中所言即为指出，若有不善行止乃应受戒律处分。

Pabbajjākathāvaṇṇanā niṭṭhitā. · 出家故事之解释已毕。

Dutiyamārakathāvaṇṇanā第二魔罗故事之解释

§35

35. ‘‘Tena hetunā’’ti vacanato pāḷiyaṃ ‘‘yonisomanasikārāsammappadhānā’’ti hetvatthe nissakkavacananti veditabbaṃ.

三十五、“由此因缘”等语，应知为所谓‘切要善思维与正勤’之因缘辞，言辞随其事理自然表述。

Dutiyamārakathāvaṇṇanā niṭṭhitā. · 第二魔罗故事之解释已毕。

Uruvelapāṭihāriyakathāvaṇṇanā伍儒韦喇神变故事之解释

§37-8

37-8.Vaseyyāmāti ‘‘tvañca ahañca vaseyyāmā’’ti piyavacanena tassa saṅgaṇhanatthaṃ vuttaṃ kira. Tejasā tejanti ānubhāvena ānubhāvaṃ. Tejodhātuyā vā tejodhātuṃ. Ubhinnaṃ sajotibhūtānanti anādaratthe sāmivacanaṃ, bhāvasattamīatthe vā. Agyāgārameva ādittaṃ, na tattha vasanako sattajātiko. Acinteyyo hi iddhivisayo. Kasmā pana bhagavā agyāgārampi anādittaṃ nādhiṭṭhāsīti? Attano dukkhuppādābhāvassa anativimhādibhāvappasaṅgato. Kimatthaṃ parasantakaṃ mahāsambhārapavattaṃ taṃ vināsetīti? Puna yathāporāṇaṃ iddhānubhāvena kattukāmatādhippāyato. Pariyādinnoti khayaṃ nīto. Tejasā tejanti ānubhāvena ānubhāvaṃ. Agyāgārassa parittattā itaro attho na sambhavati. Ayamattho ‘‘makkhaṃ asahamāno’’ti iminā ativiya sameti. Iddhānubhāvamakkhanañhi tattha makkho nāma. Pattenāti padumapattenātipi porāṇā. Paduminisaṇḍe ṭhito hi bhagavā tattha ahosīti tesaṃ mati.

三十七至三十八讲，“须知我等亦当坚守彼语”，因爱语说，谓为聚合合力，谓以光明孕育光明。或言依光明元素或光元素相继。两者相继即为同一现象，同体维持生灭之理。谓一被火焚烧，非众多生灵之聚居，实无别义。焚烧乃不思议神通所及之所。为何世尊于火焚烧处未曾示持火？此乃祛除自苦因缘之缘起缘灭法，若遂灭恶疾胡七八糟之业障，何故却使残害大灾毁灭？又如古时所行神通，此依神通力为愿成就清凉。如上所论灭尽之义，即为灭尽。以光明孕育光明，惟独于火焚处，此义无他。此义谓“难忍炙热”，此因言语尤甚。彼神通光明乃彼难忍之热。谓莲花之花瓣亦如古时莲花圣王所立意地，彼诸意见即如此。

§39

39.Dinnanti anumatinti attho. Abhīto nibbhayo. Kasmā? Yato so maggena bhayamatīto. ‘‘Sumanamanasoti sundaracittasaṅkhātamano. Sumano eva vā’’ti likhitaṃ. Tejovāti aggi viya. Dhātukusaloti tejodhātumhi kusalo. ‘‘Byavahitā ce’’ti saddalakkhaṇattā ca upasaggo. Tejodhātusamāpattīsu kusalo iccevattho. Udicchareti ullokesuṃ. ‘‘Saṃparivāresu’’nti ca likhitaṃ. Iti evaṃ bhaṇantīti attho. Hatāti samāti attho, kāḷakāva hontīti kirettha adhippāyo. Īsakampi byāpāraṃ akatvā upasamānurūpaṃ tiṭṭhanti. Ye ca anekavaṇṇā acciyo hontīti taṃ dassetuṃ ‘‘nīlā atha lohitikā’’tiādimāha.

39.「赠送」与「允许」的意思。「畏惧」则是「无怖」的相反。为何如此？因为他已从道上超越了恐怖。文中书写着「心悦诚服且心志端正的人」或说「心悦诚服」等语句。这里的「光辉」如同火焰一般。「善于与法相应」是指与光辉法相契合。所谓「被使用」一词，是通过词尾标记而来的，它暗示了善于与光辉法的契合所涵盖的意义。上升则指向诸上界。「环绕诸界」等文亦被标注。并且说道就是如此。杀戮则为毁灭，其意类似于黑暗，这被称作「主导权」。射者不论是否执行其行为，都会保持对应平静的状态。至于众多颜色之炫丽，则为此所显现，如称「青色或赤红」等情形。

§40

40.Catuddisāti catūsu disāsu.

40.「四方」意指四个方向。

§44

44.Paṃsukūlaṃ uppannanti pariyesamānassa paṭilābhavasena uppannaṃ hoti. Cittavicittapāṭihīradassanatthāya ca sā pariyesanā. Sā ayaṃ sāyaṃ. Tā imā tayimā. Dve ekato gahetvā vadati. Āyāmi ahaṃ āyamahaṃ. Etanti etassa. Yathā mayanti yasmā mayaṃ.

44.尘堆衣是指因渴求而产生的所得。此乃心识作用的显现，也称为渴求。因此这即为此时此刻。此指这三者。二者合而为一而说。伸展则为「伸展」的意思。如此这般，表示「我的长度」即「我所有」。像这样，因我而生的，就自然会称为「如我」的意思。

§50-51

50-51.Udakavāhakoti udakogho. Udakasototi porāṇā. ‘‘Yāya tva’’nti pubbabhāgavipassanāpaṭipadaṃ sandhāya vuttaṃ. Cirapaṭikāti cirapabhuti, nāgadamanato paṭṭhāya cirapaṭikā. ‘‘Cirapaṭisaṅkhā’’tipi vadanti. Kesamissantiādimhi abbokiṇṇaṃ visuṃ visuṃ bandhitvā pakkhittattā kesādayova kesamissāti porāṇā. Khārikājamissanti ettha khārī vuccati tāpasaparikkhāro. Jaṭile pāhesīti dve tayo tāpase pāhesi. ‘‘Soḷasātirekaaḍḍhauḍḍhāni pāṭihāriyasahassānī’’ti vuttaṃ.

50-51.「运水人」即负水者。水渠指古时的河道。关于「行者之先行内观修行法」有所提及。久远持续指长时间存在，念珠如同缠绕的蛇一般，表示持久不息。所以称之为长久念珠。并称之为「长久计数」之意。诸如头发所成的丝线等缠绕紧绑，故名为古时物品。尖锐多刺者亦名为钩刺，用以清除杂质。粗糙者称为束缚工具。坚韧指二三种苦行中所用的坚硬工具。传说许多苦行者在十六岁的年纪即拥有千余苦行用具。

§54

54. Aggihutte kataparicayattā bhagavā tesaṃ ādittapariyāya-mabhāsi (saṃ. ni. 4.28). Tattha ekaccaṃ ārammaṇavasena ādittaṃ cakkhādi rāgagginā, ekaccaṃ sampayogavasena cakkhusamphassapaccayā vedayitādikeneva, ekaccaṃ abhibhūtatthena cakkhādi eva jātiādinā , ekaccaṃ paccayatthena, tadeva sokādināti yathāsambhavamettha ādittatā veditabbā. Ettha kiñcāpi dukkhalakkhaṇamevekaṃ pākaṭaṃ, tadanusārena pana itaraṃ lakkhaṇadvayampi tehi diṭṭhanti veditabbaṃ dukkhākārassa itarākāradīpanato. Santasukhataṇhābhiniviṭṭhattā panesaṃ dukkhalakkhaṇapubbaṅgamā desanā katāti veditabbā.

54.世尊因火焰堆的缘故而多次讲说火焰的比喻（见《律藏》4.28）。其中有通过引发因缘的火焰，如眼根愤怒如火；有由接触之缘所生的感受等；也有因束缚所生的眼及其他根的产生等；还有由因缘所生的忧伤等，这些都是不同纷繁的火焰现象。由此可知，火焰之性本即苦的标志，按照此理也应观察其他两个标志。在心安定且无贪欲污染的情况下，诸苦标志的前行讲述亦应如此理解。

Uruvelapāṭihāriyakathāvaṇṇanā niṭṭhitā. · 伍卢韦拉神变故事的注释完毕。

Bimbisārasamāgamakathāvaṇṇanā宾比萨拉会见故事的注释

§55-7

55-7. Vatthukāmabhūtā itthiyo kāmitthiyo. Dutiyādayo assāsakā. Yasmā anuppanne eva bhagavati buddhakolāhalaṃ loke paṭhamameva vassasahassaṃ uppajjati. Brahmāno ca brāhmaṇavaṇṇaṃ abhinimminitvā vedesu sahassattayamattaṃ buddhapaṭisaṃyuttaṃ pariyattiṃ pakkhipitvā vācenti, bhagavato jātito paṭṭhāya ca buddhakathā lakkhaṇaññūhi brāhmaṇehi uppāditā, patthaṭā loke, tasmā yujjanti, na aññathā. ‘‘Tamaddasa bimbisāro, pāsādasmiṃ patiṭṭhito’’tiādigāthāhi bodhisattakāle eva abhisittatā bimbisārassa siddhā.

55-57.渴求财物的妇女即是爱欲之女。次者为奉承者等。由于佛陀未出生时，世间即产生佛教扰乱之声声传千年有余。诸梵天化身为婆罗门种姓，传播与佛教相称之论述，佛陀出生及其事迹广为婆罗门知晓，佛教内容在世间传播流布，所以人们皆了解其真相。所谓「彼观者便是宾比萨拉王，屹立于皇宫中」等诗句，意指佛陀成道时即被宣说为王权成就者宾比萨拉。

§58

58. Idhāvuso khīṇāsavo bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno paṇunnapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapaññoti (dī. ni. 3.348, 360; a. ni. 10.19) dasa ariyavāsā nāma. Rūpārūpasamāpattiyo aṭṭha nirodhasamāpatti mahākaruṇāsamāpattītipi porāṇā. Tattha nīvaraṇā pañcaṅgā ca. Chaḷaṅgupekkhā chaḷaṅgā. Satārakkhena ekārakkhā. Saṅkhāya ekaṃ paṭisevati, adhivāseti, parivajjeti, saṅkhāya ekaṃ vinodetīti ayaṃ caturāpasseno. Puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni cattāri pahīnāni, evaṃ paṇunnapaccekasacco. Kāmesanā bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā, evaṃ samavayasaṭṭhesano. Kāmabyāpādavihiṃsāsaṅkappo pahīno hoti, evaṃ anāvilasaṅkappo, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati evaṃ suvimuttacitto hoti. Rāgo pahīno ucchinnamūlo…pe… anuppādadhammoti pajānāti, doso, moho anuppādadhammoti pajānāti, evaṃ suvimuttapaññoti.

58. 在此，尊者清净无漏的比库，断除五盖，具足六根，具备六支，独守一事，四分戒具足，有清净正知，正念恒时，心志不散，身体安静，心念清净，智慧彻底解脱，这即是十圣住境名之相。色与非色的成就共有八种，寂灭的成就也有，伟大慈悲的成就则为古老成果。于此，当知五盖烦恼为：欲盖、嗔盖、昏沉睡眠盖、掉举追悔盖、疑盖。六支为：六根观察。独守一事即为六根专注。四分戒守者于戒法中一体对治、安住、远离、离断，此即四分戒守义。新出家沙门与婆罗门，新得独觉之智慧，有四事断除，故称具足独觉智。欲烦恼、存在烦恼断除，梵行烦恼则安住由精进，道理相契，此为正念恒时。欲除烦恼、不生不灭思想断除，恶心断除，烦恼惑乱断除，此为心念清净。舍弃乐，等入第四禅而住，心清净解脱。贪欲断除，根本断除……知苦灭道不生不灭，此即智慧圆满解脱。

‘‘Ṭhānāṭhānaṃ vipākañca, ñāṇaṃ sabbatthagāminiṃ;

「境界与场所，报应与果报，智慧遍通无碍；

Anekadhātuyo lokaṃ, adhimuttiñca pāṇinaṃ.

诸根通达世界，超越众生分别。」

‘‘Jānāti indriyānañca, paropariyataṃ muni;

「解知根境，智者互相察觉；

Jhānādisaṃkilesādi-ñāṇaṃ vijjattayaṃ tathā’’ti. –

禅定及其杂染等智慧，是诸智慧的精确所在。」

Imāni dasa balāni. Asekkhaṅgāni nāma asekkhā sammādiṭṭhi…pe… asekkhavimutti asekkhavimuttiñāṇadassananti. Tattha dasamaṃ asekkhaṃ. Etehi dasahi cupeto pāramīhīti porāṇā.

这即十种力量，无染净相的正见……及成就无染解脱之智慧觉照。第十为无染净智。以此十力量，达成四圣道的完成，此为古训。

Bimbisārasamāgamakathāvaṇṇanā niṭṭhitā. · 宾比萨拉会见故事的注释完毕。

Sāriputtamoggallānapabbajjākathāvaṇṇanā沙利子与摩嘎剌那出家故事的注释

§60

60.Kiṃ kāhasīti kiṃ kāhati. ‘‘Kiṃ karoti, kiṃ karosī’’ti vā byañjanaṃ bahuṃ vatvāti attho. Paṭipādentoti nigamento. ‘‘Paccabyathā , paccabyatha’’ntipi paṭhanti. Kappanahutehīti ettha dasakānaṃ sataṃ sahassaṃ, sahassānaṃ sataṃ satasahassaṃ, satasahassānaṃ sataṃ koṭi, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi, koṭipakoṭisatasahassānaṃ sataṃ nahutanti veditabbaṃ. Kappanahutehīti evamanusārato abbhatītaṃ nāmāti khandhakabhāṇakānaṃ pāṭhoti.

何谓 'kāha'，何谓 'kāhati'？此处多次提及『何为所作，汝作何事』等言辞，意即『作何事』这一含意。用以表达实践、实行之意。『Paccabyathā，paccabyatha』亦作此解。至于数字表达，譬如『kappanahutehīti』者，当解为：十个乘一百为一千，一千乘一百为十万，十万乘一百为一千万，千万乘一百为亿，亿乘一百为兆，兆乘一百为亿兆，如此类推，乃称百乘万、万乘亿、亿乘兆、兆乘亿兆等。此称谓为以此类推所形成的名称，常用于律藏篇章讲述处。此即言『kappanahutehīti』乃依此顺序称谓诸数名，本章讲解律藏章节时所用名词。

§63

63. ‘‘Kulacchedāyā’’ti pāṭho, kulupacchedāyāti attho. Manussā ‘‘dhammena kira samaṇā sakyaputtiyā nayanti, nādhammenā’’ti na puna codesunti evaṃ pāṭhasesena sambandho kātabbo.

『Kulacchedāyā』一词所读为『kulupacchedāyā』，意同。意指割断家族、断绝宗族。人们说：『依正法，沙门乃释迦子弟所领导，非依非正法』，不应再次诋毁。故此处亦不应生起谤毁意，且以此教法所述为准，依法措辞。

Ettāvatā thero nidānaṃ niṭṭhapesīti veditabbaṃ. Honti cettha –

至此应了知长老（thero）相关缘起已尽，意即本文内容已完结此处。

‘‘Yaṃ dhammasenāpati ettha mūla-

『如来法团统率者，于这里恰为根基』，是言法团首领为根本所在。

Ganthassa siddhikkamadassanena;

『经卷成就观察之法门』，谓以修持达成法卷之成就，并具现证观察法。

Nidānaniṭṭhānamakaṃsu dhamma-

『缘起缘尽之名，谓诸法缘起因缘止息』，说明法理因缘之缘起与终结含义。

Saṅgāhakā te vinayakkamaññū.

彼等乃精通律行之结集者。

‘‘Nidānalīnatthapadānameva,

「唯此序文隐义之诸句，

Nidāniṭṭhānamidaṃ viditvā;

了知此序文之义已；

Ito paraṃ ce vinayatthayutta-

此后若有与律义相应

Padāni vīmaṃsanameva ñeyya’’nti.

之诸句，应知乃须审察者。」

Sāriputtamoggallānapabbajjākathāvaṇṇanā niṭṭhitā. · 沙利子与摩嘎剌那出家故事的注释完毕。

Upajjhāyavattakathāvaṇṇanā侍奉亲教师行仪故事的注释

§64

64. Buddhupajjhāyakānaṃ itaresaṃ ehibhikkhūnaṃ nivāsanapārupanakappato nesaṃ visuṃ visuṃ sadisattā ‘‘dunnivatthā duppārutā anākappasampannā’’ti vuttā. Na kevalañca itthambhūtā piṇḍāya caranti, apica manussānaṃ bhuñjamānānaṃ uparītiādi. Manussā ujjhāyanti pipāsāsahanato, itaresaṃ ākappasampattiyā pasannattā ca.

64. 佛陀亲度之比库，其余「来，比库」所度者，在穿着下衣、披覆上衣的如法方面，各自相同，故说「穿着不整、披覆不整、威仪不具足」。不仅如此，彼等如此行乞，更有在人们进食时于其上方等情形。人们因难以忍受口渴，以及对其余比库威仪具足者生起净信，故而讥嫌。

§65

65. Kena ko upajjhāyo gahetabboti? ‘‘Tadā so yassa santike pabbājito, etarahi yassa santike upasampadāpekkho hoti. Upajjhāyena ca sādhūti sampaṭicchanaṃ sandhāyā’’ti kehici likhitaṃ. Taṃ te evaṃ jānanti ‘‘upajjhāyena ‘sāhū’tiādinā sampaṭicchite saddhivihārikassa ‘sādhu suṭṭhu sampaṭicchāmī’ti vacanaṃ kevalaṃ bhikkhūhi āciṇṇameva, na katthaci dissati, tasmā vināpi tena upajjhāyo gahitova hotī’’ti. Tattha sāhūti sādhūti vuttaṃ hoti. Lahūti lahu, tvaṃ mama na bhāriyosīti vuttaṃ hoti. Opāyikanti upāyapaṭisaṃyuttaṃ, iminā upāyena tvaṃ me ito paṭṭhāya bhāro jātosīti attho. Patirūpanti anurūpaṃ te upajjhāyaggahaṇanti attho.

65. 【应当依止谁为亲教师？】有人如此写道：「彼时，他在谁处出家，如今便是在谁处期望达上者。此乃就亲教师以『善哉』应允而言。」他们如此理解：「亲教师以『善哉』等语应允之后，同住弟子说『善哉，我欣然应允』——此语仅是比库们的惯例，在任何地方均未见有明文规定，因此即使没有此语，亲教师亦已算是被接受了。」在此，「sāhū」即是「善哉」之意。「lahū」即「轻」，意谓「你对我而言并非重担」。「opāyikaṃ」即「与方便相应」，其义为：「以此方便，你从今以后成为我的担负。」「paṭirūpaṃ」其义为：「接受你为亲教师，乃是与你相称之事。」

§66

66.Tādisameva mukhadhovanodakaṃ utumhi ekasabhāgeti. Ito paṭṭhāyāti ‘‘na upajjhāyassa bhaṇamānassā’’ti ettha vuttana-kārato paṭṭhāya. Tena ‘‘nātidūre gantabbaṃ, nāccāsanne gantabba’’nti ettha vuttana-kārena anāpattīti dīpetīti eke. Sacittakā ayaṃ āpatti, udāhu acittakāti? Anādariyapaccayattā sacittakā. Anādariyapaccayatā kathaṃ paññāyatīti ce? Anādariyapaccayehi saṅgahitanti. Pātimokkhuddese sekhiyānaṃ gaṇaparicchedākaraṇañhi khandhakapariyāpannāpattiyā saṅgaṇhanatthaṃ. Idaṃ pana lakkhaṇaṃ cāritteyeva veditabbaṃ, na vāritte akappiyamaṃsakhādanādiāpattīnaṃ acittakattā. Khandhakavārittānaṃ tehi saṅgaho, sekhiyavāritteyeva acittakehi sūpodanaviññattipaccayādīhīti ācariyo. Yattha yattha na-kārena paṭisedho karīyati, kiṃ sabbattha dukkaṭāpattīti? Āma. Yattha aṭṭhakathāya nayo na dassito, tattha sabbattha. Parato hi aṭṭhakathāyaṃ ‘‘sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭatī’’tiādinā nayena nayo dassito.

66. 【漱口水亦同此例，于同一时节中。】「从此以后」——此语是从「不得在亲教师说话时……」该处所说的「不」字开始算起。因此，有人解释说：「以『不得走得太远，不得走得太近』该处所说的『不』字，表明无犯。」此犯是有心之犯，还是无心之犯？由于是以不恭敬为缘，故为有心之犯。如何知道是以不恭敬为缘？因为它被归摄于不恭敬之缘中。在巴帝摩卡诵戒中，将应学法的数量范围加以确定，是为了将其归摄于篇集所属之犯。然而此相应当只在行为规范中理解，而不在禁止规范中——如不净肉食等犯属无心之犯。老师说：篇集禁止规范中的那些犯，由无心之犯所摄，如应学法禁止规范中以汤饭作请求为缘等。凡以「不」字作禁止之处，是否一律皆犯恶作？是的。凡注疏未示明方法之处，一律如此。此后注疏以「若为黑色或以石灰涂抹、无尘土之地，则可置于其上」等方式示明了方法。

Etthāha – yasmā pāḷiyaṃyeva ‘‘sace upajjhāyassa anabhirati uppannā hoti, diṭṭhigataṃ uppannaṃ hotī’’ti (mahāva. 66) bhagavato vacanavasena aṭṭhakathāyaṃ vuttanayo yuttoti dassetuṃ ‘‘nātidūre nāccāsanne’’ti ettha ko bhagavato vacanalesoti? Vuccate – ‘‘paṭhamataraṃ āgantvā āsanaṃ paññāpetabba’’ntiādīni vadanti desaniyamanato. Upajjhāyena anumataṃyeva paṭhamagamananti ce? Na, asiddhattā, siddhepi yathāvuttanayasiddhito ca . Na hi vārittassa anumati anāpattikarā hoti, evaṃ santepi vicāretvā gahetabbaṃ. Koṭṭhakanti dvārakoṭṭhakaṃ. Na nissajjitabbaṃ, na nidahitabbaṃ vā.

于此有人问道：既然在巴利原典中便有「若亲教师生起不乐，或生起邪见」（《大品》第66节）之语，为了表明注疏所说之方法是依世尊之语而成立的，那么「不得太远，不得太近」此处，世尊之语的依据何在？答曰：「应当先到，备好座位」等语，是就教导的规范而言。若说亲教师已默许，则第一次前往便是被允许的？不然，因为此说尚未成立；即便成立，依上述方法亦已成立。禁止规范中的默许并不能使其无犯，即便如此，仍须审察后方可接受。「门廊」即是门洞。不得舍弃，亦不得藏匿。

Upajjhāyavattakathāvaṇṇanā niṭṭhitā. · 戒师职责论的注释结束。

Nasammāvattanādikathāvaṇṇanā不正当履行等论的注释

§68

68.Adhimattaṃ gehassitapemaṃ na hotīti ettha gehassitapemaṃ na akusalamicceva daṭṭhabbaṃ khīṇāsavānampi sādhāraṇattā imassa lakkhaṇassa. Na khīṇāsavānaṃ asammāvattanābhāvatoti ce? Na, tesaṃ na paṇāmetabbaṃ taṃsamannāgamanasiddhito, tasmā ‘‘mamesa bhāro’’ti mamattakaraṇaṃ tattha pemanti veditabbaṃ. ‘‘Eko vattasampanno…pe… tesaṃ anāpattī’ti ettha viya sace eko vattasampanno bhikkhu ‘bhante, tumhe appossukkā hotha, ahaṃ tumhākaṃ saddhivihārikaṃ, antevāsikaṃ vā gilānaṃ vā upaṭṭhahissāmi, ovaditabbaṃ ovadissāmi, iti karaṇīyesu ussukkaṃ āpajjissāmī’ti vadati, te evāsaddhivihārikādayo ‘bhante, tumheva kevalaṃ appossukkā hothā’ti vadanti, vattaṃ vā na sādiyanti, tato paṭṭhāya ācariyupajjhāyānaṃ anāpattī’’ti vuttaṃ.

68. 「不得有过度的在家依附之情」——在此，「在家依附之情」不应仅视为不善，因为此相对于漏尽者亦是共通的。若说漏尽者不会有不如法行为？不然，因为对他们而言「不得驱出」之规定，是依据具足此相者而成立的，因此应当理解：在此，「这是我的担负」——作此我执之情，即是「情」。如同「若有一位具足行仪的比库……彼等无犯」该处所说：若有一位具足行仪的比库说：「大德，请您无须操心，我将照料您的同住弟子或亲近弟子中的病者，当教诫时我将教诫，在应当作的事情上我将尽力而为。」而那些同住弟子等却说：「大德，唯请您自己无须操心。」或者不接受行仪，从那时起，亲教师与老师便无犯。

Nasammāvattanādikathāvaṇṇanā niṭṭhitā. · 不正当履行等论的注释结束。

Rādhabrāhmaṇavatthukathāvaṇṇanā拉达婆罗门事论的注释

§73

73.‘‘Pūtimuttanti muttaṃ pūtikāyo viyā’’ti vatvāpi ‘‘pūtibhāvena muttaṃ paṭinissaṭṭhaṃ bhesajjaṃ pūtimuttabhesajja’’nti likhitaṃ. Sabbattha itthannāmoti ekova na-kāro hoti.

73. 先说「腐尿，即如腐臭之身所出之尿」，又写道：「以腐臭之性而被排出之尿，作为药物，即是腐尿药。」在一切处，「名为如此」中只有一个「不」字。

Rādhabrāhmaṇavatthukathāvaṇṇanā niṭṭhitā. · 拉达婆罗门事论的注释结束。

Ācariyavattakathāvaṇṇanā老师职责论的注释

§76

76. ‘‘Āyasmato nissāya vacchāmī’’ti vuttaṃ. ‘‘Āyasmato ovādaṃ nissāya vasāmī’’ti pāṭhasesavasena veditabbā. Nissāyāti vā nissayā, nissayenāti vuttaṃ hoti. Āyasmatoti vā upayogatthe sāmivacanaṃ.

76. 已说「我将依止具寿而住」。应依文句的省略部分理解为「我将依止具寿的教导而住」。「nissāya」或作「nissayā」，意谓「凭借依止」。「āyasmato」或为用格意义上的属格。

Ācariyavattakathāvaṇṇanā niṭṭhitā. · 对老师义务之论的解释已完。

Nissayapaṭippassaddhikathāvaṇṇanā对依止舍弃之论的解释

§83

83.Disaṃ gatoti tattha dhuranikkhittavāso hutvā tirogāmaṃ gato. Yattha nissayo labbhati, tattha gantabbanti etthāpi upajjhāye vuttanayeneva ‘‘katipāhena gamissāmī’’ti gamane cesa ussāho rakkhati. Mā idha paṭikkamīti mā idha gaccha. Sabhāgā nāma upajjhāyassa sissā. Tattha nissayaṃ gahetvā. Yadi evaṃ ko visesoti ce? Tena idaṃ vuccati ‘‘appeva nāma khameyyā’’ti. Vasituṃ vaṭṭatīti upajjhāyena pariccattattā upajjhāyasamodhānaṃ niratthakanti attho. Sace upajjhāyo cirena anuggahetukāmo hoti, tato paṭṭhāya upajjhāyova nissayo. Upajjhāyo ce alajjī hoti, saddhivihārikena anekakkhattuṃ vāretvā aviramantaṃ upajjhāyaṃ pahāya vināpi nissayapaṇāmanena aññassa santike nissayaṃ gahetvā vasitabbaṃ. Upajjhāyassa ce liṅgaṃ parivattati, ekadivasampi na rakkhati. Pakkhapaṇḍako ce hoti, nissayajātiko ce ‘‘upajjhāyassa sukkapakkhaṃ āgamehī’’ti vadati, sayameva vā āgameti, vaṭṭati. Upajjhāyo ce ukkhepaniyakammakato hoti, nānāsaṃvāsakabhūmiyaṃ ṭhitattā nissayo paṭippassambhati. Sammāvattantaṃ pana passitvā kammapaṭippassaddhiṃ āgametuṃ labhati. Mānattācārī ce hoti, abbhānaṃ āgametabbaṃ. Dīghaṃ ce parivāsaṃ carati, aññassa santike nissayo gahetabbo, upajjhāyasamodhānaṃ appamāṇaṃ. Parivāsamānattacārinā hi na nissayo dātabbo. Yaṃ pana pārivāsikakkhandhakaṭṭhakathāyaṃ vuttaṃ ‘‘saddhivihārikānampi sādiyantassa dukkaṭamevā’’tiādi (cūḷava. aṭṭha. 75), taṃ yathāvuttamatthaṃ sādheti eva. Yaṃ pana vuttaṃ ‘‘sace saddhāpabbajitā kulaputtā ‘tumhe, bhante, vinayakammamattaṃ karothā’’ti vatvā vattaṃ karontiyeva, gāmappavesanaṃ āpucchantiyeva, taṃ vāritakālato paṭṭhāya anāpattī’’ti. Taṃ vattasādiyanapaccayā dukkaṭābhāvamattadīpanatthaṃ, saddhivihārikānaṃ sāpekkhataṃ vā sandhāya vuttanti veditabbaṃ. Tasmā te ce upajjhāyena vāritānurūpameva paṭipajjanti, nissayo tesaṃ paṭippassaddhoti siddhaṃ hoti.

83.「前往某方」，即在该处放下重担而居住，然后前往村外。关于「应前往能获得依止之处」，此处亦依前述亲教师所说之方式，以「我将于数日后出发」来守护出行之热忱。「莫于此处返回」，即「莫往此处去」。所谓「同类」，指亲教师之弟子们。于彼处受取依止后——若如此，有何差别？因此说「或许能忍受」。「得以居住」，意谓因已被亲教师舍弃，与亲教师会合已无意义。若亲教师有意过后才予摄受，则从彼时起，仍以亲教师为依止。若亲教师为无惭者，同住弟子应多次制止，对不肯停止者，可舍弃该亲教师，不须经由依止驱摈，直接前往他人处受取依止而住。若亲教师改变形相[Pali: liṅgaṃ parivattati]，连一日也不必守护。若亲教师为半月般哒咖，依止者若说「请等待亲教师白分到来」，或亲教师自行前来，皆可行。若亲教师已受举罪甘马，因处于不共住状态，依止随即寂止。若见其正当行持，则可等待甘马之解除。若亲教师在行僧悦期间，应等待出罪。若行长期别住，应往他人处受取依止，与亲教师会合则无有限量。别住与僧悦行者不应给予依止。至于《别住篇集注疏》所说「对同住弟子亦随喜者，仅为恶作」等语，正成立其所述之义。又所说「若有信心出家之善男子，告知『大德，您只是执行律事而已』并仍履行规则、仍禀告入村，则从被制止之时起不犯」——应知此乃为说明因随喜规则而无恶作之意，或是就同住弟子仍有所待而言。因此，若彼等依亲教师所制止之方式如法行持，其依止即告恢复，此已成立。

Dve leḍḍupāte atikkamitvā nivattatīti ‘‘ettāvatā disāpakkanto nāma hoti, tasmā antevāsike anikkhittadhurepi nissayo paṭippassambhati. Ācariyupajjhāyā dve leḍḍupāte anatikkamma leḍḍupātadvayabbhantare tirovihārepi parikkhitte, aparikkhitte vā vasituṃ vaṭṭatī’’ti likhitaṃ. Aparikkhitteyevāti no takkoti ācariyo, ettha pana aparikkhittassa parikkhepārahaṭṭhānato vimutte aññasmiṃ vihāre vasantīti adhippāyo. Vihāroti cettha ‘‘tādisassa vihārassa ante ṭhitā ekā kuṭikā adhippetāti upatissatthero’’ti vuttaṃ. Tattha ‘‘sace ubhopi ācariyantevāsikā kenaci…pe… nissayo na paṭippassambhatī’’ti iminā sāmaññato vuttena aṭṭhakathāvacanena dhammasirittheravādo sameti. Aparikkhitte vāti dvinnaṃ leḍḍupātānaṃ anto parikkhitto vā hoti aparikkhitto vā. ‘‘Bahisīma’’nti ca vuttattā antovihārasīmāyaṃ dve leḍḍupāte atikkamitvāpi vasituṃ vaṭṭatīti siddhattā pana upatissattheravādo na sameti. Ekāvāse hi parikkhitte vā aparikkhitte vā antamaso antotiyojanepi vasato nissayo na paṭippassambhati. So ca upacārasīmāya paricchinno, sā ca upacārasīmā parikkhittassa vihārassa parikkhepena aparikkhittassa parikkhepārahaṭṭhānena paricchinno ekāvāso.

「越过两块土块投掷距离后返回」——有文献写道：「达此程度即名为离去该方，故即便同住弟子未放下重担，依止亦告寂止。老师与亲教师若不越过两块土块投掷距离，住于有围墙或无围墙之寺外小处，皆得行。」长老乌波底萨[Pali: Upatissathera]对「即在无围墙处」之说法不以为然，此处所谓住于无围墙处，其意趣乃指住于应有围墙之地点以外的另一寺院。此处所谓「寺院」，据称「乌波底萨长老认为，所指为位于如此寺院边缘的一间小屋」。在此，「若师徒二人皆因某事……依止不得寂止」这一注疏通说之语，与法喜长老[Pali: Dhammasiritthera]之说相符。而「或在无围墙处」，即两块土块投掷距离之内，无论有无围墙。然而，由于文中亦说「寺外界」，故住于寺界之内超过两块土块投掷距离者，依止亦得成立；由此乌波底萨长老之说不能成立。在同一住处，无论有无围墙，即便住于三由旬之内，依止亦不寂止。该住处由近行界划定，而近行界乃由有围墙寺院之围墙、无围墙者之应围之地所限定，为同一住处。

Uposathakkhandhake ekāvāsavimatiyaṃ sīmāya anuññātattāti ce? Na, cīvarakkhandhakaṭṭhakathāya vicāritattā. Yathāha ‘‘sīmaṭṭhakasaṅgho bhājetvā gaṇhātū’’ti (mahāva. aṭṭha. 379). Katarasīmāya bhājetabbaṃ? Mahāsivatthero kirāha ‘‘avippavāsasīmāyā’’ti. Tato naṃ āhaṃsu ‘‘avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭippannassa tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhāpetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavesanā āpucchitabbā bhavissati, sabbametaṃ upacārasīmāparicchedavasena kātuṃ vaṭṭatīti. Tasmā antoupacārasīmāya leḍḍupātadvayaṃ atikkamitvāpi vasato nissayo tiyojanātikkame nissayo na paṭippassambhatīti siddhaṃ. Kāmañcettha upacārasīmāya tiyojanappamāṇāya, atirekāya vā yathāvuttadosappasaṅgo siyāti. Sā hi āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyatīti vuttattā, tasmā tādisassa vihārassa ante ṭhitā ekā kuṭi vihāroti idhādhippetā. Sāpi tasseva vihārassa kuṭikāva hotīti katvā so āvāso hoti. Nānāvāso eva ce adhippeto, ‘‘ante ṭhitā kuṭikā’’ti na vattabbaṃ. Dvinnaṃ leḍḍupātānaṃ abbhantare pana aparikkhitte nānāvāse nissayo na paṭippassambhatīti yvāyaṃ ‘‘no takko’’ti vutto, so tādise nānāvāse senāsanaggāhassa appaṭippassaddhinayena vutto. Senāsanaggāho hi ‘‘gahaṇena gahaṇaṃ ālayo paṭippassambhatī’’ti lakkhaṇattā itarattha paṭippassambhati. Tatrāyaṃ pāḷi ‘‘tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṃ vasi…pe… detha, bhikkhave, moghapurisassa ekādhippāya’’nti (mahāva. 364). Aṭṭhakathāyañcassa evaṃ vuttaṃ ‘‘idañca nānālābhehi nānūpacārehi ekasīmavihārehi kathitaṃ, nānāsīmavihāre pana senāsanaggāho paṭippassambhatī’’ti (mahāva. aṭṭha. 364). Aparikkhittā nānāvāsā ekūpacārasaṅkhyaṃ gacchanti. Parikkhittañca ekūpacāraṃ aparikkhittasaṅkhyaṃ gacchati. Ettāvatā leḍḍupātadvayabbhantare aparikkhitte aññasmiṃ vihāre vasato nissayo pana na paṭippassambhati, parikkhitte paṭippassambhati evāti ayamattho sādhitoti. Etthāha – dve leḍḍupāte atikkamitvāva satopi nissayo na paṭippassambhati. Vuttañhi nissaggiyaṭṭhakathāyaṃ ‘‘sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhatī’’ti (pārā. aṭṭha. 2.495)? Vuccate – taṃ upajjhāyena samāgame saussāhatāya vuttaṃ. Idha dhuvavāsaṃ sandhāya, tasmā aññamaññaṃ na vilomenti . Keci pana ‘‘dve leḍḍupātaṃ atikkammāti idaṃ devasikaṃ ārocetvā vasanavasena vutta’’nti vadanti, taṃ tesaṃ matimattamevāti mama takko. Devasikaṃ ārocetvā vatthabbanti hi neva pāḷiyaṃ na aṭṭhakathāyaṃ dissati, tañca pana apakataññūhi āciṇṇanti veditabbaṃ.

若问：于伍波萨他篇集中，关于同一住处之疑问，乃因界所开许而如此？答：不然，因《衣篇集注疏》已有辨析。如云：「处于界中之僧团应分取」。应于何界分取？据说大喜瓦长老[Pali: Mahāsivathera]言：「于不别住界」。对此有人反驳：「不别住界可达三由旬，若如此，住于三由旬处者将领取利养，住于三由旬处须完成来客规则后方可入寺，出行者前往三由旬处须禀告住处，受取依止者越过三由旬依止即告寂止，别住者须越过三由旬后令黎明升起，比库尼须住于三由旬处禀告入寺，凡此皆可依近行界之划分而行。」因此，住于寺内近行界之内，越过两块土块投掷距离者，依止不因越过三由旬而寂止，此已成立。当然，此处若近行界恰为三由旬或更大，前述过失之情形或可产生。因其随住处增大而增大、随减少而减少，故此处所指「寺院」，乃指位于该寺院边缘之一间小屋。因其亦属该寺院之小屋，故为同一住处。若所指为不同住处，则不应说「位于边缘之小屋」。而于两块土块投掷距离之内、无围墙之不同住处，依止不寂止——此即前文所谓「不以为然」之说，乃就此类不同住处中领取住处一事不得寂止之道理而言。领取住处之事，依「以领取领取，依附随之寂止」之特征，在他处则寂止。关于此，原典云：「尔时，具寿伍波难德萨咖之子，一人在两处住处安居……比库们，将此衣施予那愚人，以其一心之意」。其注疏亦云：「此乃就以不同利养、不同近行、同一界之寺院而说；若为不同界之寺院，则领取住处寂止。」无围墙之不同住处，归于同一近行之数。有围墙而同一近行者，归于无围墙之数。综此，于两块土块投掷距离之内，住于无围墙之另一寺院者，依止不寂止；住于有围墙者，依止寂止——此义已得成立。于此有人提出：即便住于越过两块土块投掷距离之处，依止亦不寂止。《尼萨耆亚注疏》曾云：「若出行者尚未抵达，黎明已升于年轻比库们之处，衣成尼萨耆亚，然依止并不寂止」？答曰：彼语乃就与亲教师会合之热忱而说，此处乃就长期居住而说，故二者并不相违。另有人说：「越过两块土块投掷距离」，乃就每日禀告后居住之情形而说，此不过是彼等之个人见解而已。每日禀告后方可居住，此在原典与注疏中皆无所见，应知此乃忘恩者之习惯做法。

Nissayapaṭippassaddhikathāvaṇṇanā niṭṭhitā. · 对依止舍弃之论的解释已完。

Upasampādetabbapañcakakathāvaṇṇanā对应授达上五法之论的解释

§84

84.Naasekkhena sīlakkhandhenātiādi ‘‘attānameva paṭhamaṃ, patirūpe nivesaye’’ti (dha. pa. 158) vacanavasena vuttaṃ, na āpattiaṅgavasena. Nīlasamāyogato nīlaṃ viya vuttaṃ ‘‘asekkhena vimuttiñāṇadassanakkhandhenā’’ti. Adhisīle sīlavipanno nāma āpajjitvā avuṭṭhito.

84.「非以有学戒蕴」等——此依「先自安立于正道」之经文而说，并非就犯戒之要素而言。如以蓝色混合则显现为蓝色，此处亦同理，故说「以无学解脱智见蕴」。于增上戒中，所谓「戒律败坏者」，指已犯戒而未出罪者。

Upasampādetabbapañcakakathāvaṇṇanā niṭṭhitā. · 对应授达上五法之论的解释已完。

Aññatitthiyapubbavatthukathāvaṇṇanā对外道先前所行之论的解释

§86

86.Yo so aññatitthiyapubboti ettha dve atthavikappā – tassa pasūrassa bhikkhubhāvaṃ sandhāya aññatitthiyapubbo, so bhikkhu taṃyeva titthāyatanaṃ saṅkamīti ayameko attho. Evaṃ titthiyapakkantako puna gihivesena āgato aññatitthiyapubbo, so āgato na upasampādetabboti ayameko attho. Taṃ aññatitthiyapakkantakaṃ ṭhapetvā ‘‘yo so, bhikkhave, aññatitthiyapubbo’’ti ettha na gihivesadhāraṇova pubbasaddena vutto, kintu tasmiṃ attano yathāsamādinnatitthiyavese ṭhitopi. Diṭṭhivasena atitthiyabhūtattā atitthiyapubbo, so panāgato vibbhanto āgacchati, tassa parivāsadānakiccaṃ natthi. Kiṃ imassa aññatitthiyapubbassa bhikkhuvesaṃ gahetvā saraṇagamanena sāmaṇerapabbajjā jātā, na jātāti? Kiñcettha yadi jātā, ‘‘yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo’’ti (mahāva. 86) vacanaṃ virujjhati. Atha na jātā, parivāsakammavācāya pabbajjāya aparāmasanaṃ virujjhatīti. Tattha mahāvihāravāsino ‘‘sāmaṇerasseva sato parivāso dātabbo’’ti vadanti. Itare tathā na vadanti. Te hi ‘‘evaṃ ārādhako kho bhikkhave aññatitthiyapubbo āgato upasampādetabbo’ti (mahāva. 87) suttapadaṃ pariharitabbaṃ, pure ca pacchā ca ‘aññatitthiyapubbo’ti vacanasāmaññato na sāmaṇero jātoti ce, yadi evaṃ apabbājetvāva upasampādetabboti āpajjati. Tato ca sabbapaṭhamaṃ vuttasuttaṃ virujjhati. ‘Titthāyatanaṃ saṅkanto’ti pāṭhopi na sundaraṃ. Pāṇātipātādīsu aññataraṃ sace bhindati, cattāro māse paripuṇṇepi puna paripūretabbaṃ viya dissati. Vuttampi tassa saṃvaraṃ bhikkhukaraṇatthāya anuññātattā sīle vattabbaṃ natthī’’ti vadanti, vicāretvā gahetabbaṃ. Saraṇāni sace bhijjanti sāmaṇerasseva.

86.「彼名为曾属外道者」——此处有两种义解：其一，就彼波苏拉[Pali: Pasūra]之比库身份而言，他曾属外道，后转入该外道之宗派，此为一义。其二，如此离开外道之人，又以在家者身份前来，彼为曾属外道者，此人前来不应令其达上，此为另一义。除去此离开外道之人，「比库们，彼名为曾属外道者」中，「曾」字所指，并非仅指穿着在家者之服装，亦包括仍穿著其所誓受之外道服装者。因持邪见而曾为外道，此人若还俗后前来，无须给予别住之事。此曾属外道者，身穿比库服装，以归依而有沙玛内拉出家否？就此而言：若已得出家，则「比库们，若另有曾属外道者，希望于此法律中出家、希望达上，应给予其四个月之别住」此语即相矛盾。若未得出家，则甘马语出家不接触出家之说即相矛盾。就此，大寺住者说：「应对尚为沙玛内拉者给予别住。」其余人则不如此说。彼等认为：「『比库们，如此随顺者，曾属外道者前来应令达上』此经文须予维护；且由于前后皆有『曾属外道者』之语，若未成沙玛内拉——则应未经出家即令达上，此即所陷之过。由此，最初所说之经即相矛盾。『转入外道宗派』之读法亦不妥善。若违犯杀生等之任一，即便四个月已满，似须重新完成。又有说，为其所说之摄护乃为成比库之故而开许，故于戒律中无须提及。」此应审察后取用。若归依破损，则仅对沙玛内拉而言。

Aññatitthiyapubbavatthukathāvaṇṇanā niṭṭhitā. · 曾为外道者事论注释已结束。

Pañcābādhavatthukathāvaṇṇanā五种病患事论注释

§88

88.Nakhapiṭṭhīti cūḷaṅgulinakhapiṭṭhi adhippetā. ‘‘Paṭicchanne nakhapiṭṭhito mahantampi vaṭṭati, evaṃ sesesupī’’ti keci vadanti, taṃ aṭṭhakathāya na sameti viya. Padumakaṇṇikāpi āruḷhe rattapadumavaṇṇacitraṃ.

88.「指甲背面」，指小指的指甲背面。有人说：「于有遮蔽处，从指甲背面起，即便大片亦可，其余各处亦同。」此与注疏似不相符。莲花花蕊处，攀登其上时呈赤莲颜色之彩纹。

Pañcābādhavatthukathāvaṇṇanā niṭṭhitā. · 五种病患事论注释已结束。

Coravatthukathāvaṇṇanā盗贼事论注释

§91-2

91-2.Dhammasāmīti yasmā sayaṃ dhammasāmī, tasmā bhikkhūhi apabbājetabbakampi coraṃ aṅgulimālaṃ pabbājetvā āyatiṃ evamāhāti attho. Pāḷipotthakesu ‘‘kharabhedako’’tipi likhitaṃ. Sannisinnāsūti vūpasantāsu.

【法主】一词：由于世尊自身即是法之主，故令诸比库将连鸯掘摩喇——即便是应被驱逐之贼——亦予以出家，并于将来如此宣说，此即其义。在巴利文本中，亦有写作「持刀者」之版本。「已就坐者」，意为「已平息者」。

Coravatthukathāvaṇṇanā niṭṭhitā. · 盗贼事论注释已结束。

Iṇāyikadāsavatthukathāvaṇṇanā负债者与奴仆事论注释

§96

96. Passa me pattacīvaramattaṃ, ahaṃ idaṃ dassāmīti sāmīci, yato natthi āpatti. Upaḍḍhupaḍḍhanti thokaṃ thokaṃ.

「请看我仅有的钵与衣，我将此施予」——此乃如法之举，故无犯戒。「各半各半」，意为「少许少许」。

§97

97.Desacārittanti sāvanapaṇṇāropanādi taṃ taṃ desacārittaṃ. ‘‘Devadāsiputte vaṭṭatī’’ti likhitaṃ. ‘‘Ārāmikaṃ ce pabbājetukāmo, aññamekaṃ datvā pabbājetabba’’nti vuttaṃ. Mahāpaccarivādassa ayamidha adhippāyo. ‘‘Bhikkhusaṅghassa ārāmike demā’’ti dinnattā na te tesaṃ dāsā. ‘‘Ārāmiko ca neva dāso na bhujissoti vattabbato na dāso’’ti likhitaṃ. Takkāsiñcanaṃ sīhaḷadīpe cārittaṃ. Te ca pabbājetabbā saṅghassārāmikattā. Nissāmikaṃ dāsaṃ attanāpi bhujissaṃ kātuṃ labhati. ‘‘Dāsassa pabbajitvā attano sāmike disvā palāyantassa āpatti natthīti vadantī’’ti ca likhitaṃ. Attano vā dāso assa bhikkhunoti attho. Nissāmikassa dāsassa rājā sāmi, tasmā rājānaṃ vā tasmiṃ gāme manusse vā āpucchitvā pabbājetabboti eke. ‘‘Bhujissaṃ katvā’’ti likhitaṃ. Tassa parihāraṃ bhaṇanti ‘‘yathā bhujisso hoti, tathā kattabbo’’ti. Evaṃ saṅkappena vatvā ‘‘payojanaṃ natthī’’ti kehici likhitaṃ. Bhujissaṃ kātumeva vaṭṭatīti ‘‘sace passanti, anubandhissantī’’ti vuttaṃ. Āpatti natthi. ‘‘Asuddhā kira metipi taṃ sandhāyeva vutta’’nti vadanti.

【地方习俗】，即各地通行之习俗，如宣告、署名等诸般地方惯例。文本中有写作「神庙女婢之子可行」。又云：「若欲令园丁出家，须另给一人方可令其出家。」此乃《大反驳》于此处之意趣。由于是以「我们将此人施予比库僧团作园丁」之名义布施，故彼等并非僧团之奴隶。文本中亦写道：「园丁既非奴隶亦非自由人，故就『不可称为奴隶』而言，彼非奴隶。」在僧伽罗岛，以锡水浇灌乃当地习俗。彼等因属僧团园丁，故应令其出家。无主之奴隶，自己亦可令其成为自由人。文本中亦写道：「据说，奴隶出家后，若见到自己的主人而逃走，无犯戒。」其义为：或者该奴隶本属自己，而彼已成为比库。无主之奴隶，国王即为其主，故应禀告国王或该村之人后方可令其出家，此为某些人之见解。文本中写作「令其成为自由人」。彼等就此之解脱方法说道：「应使其成为自由人之状态。」如此表明意向后，某些文本写道「无实际用途」。「必须令其成为自由人方可」——此乃就「若被发现，将会追随」而言。无犯戒。据说「彼等不净，我亦如此」，此语亦是就此而说。

Iṇāyikadāsavatthukathāvaṇṇanā niṭṭhitā. · 负债者与奴隶事缘释义已毕。

Kammārabhaṇḍuvatthādikathāvaṇṇanā铁匠般度事缘等释义

§98

98.Kammārabhaṇḍūti ettha dārako cūḷāmattaṃ ṭhapetvā āgacchati, tasmā āpucchituṃ labhati. Tañce so vā añño vā avaharati, doso natthi. ‘‘Kesamassuorohanaṃ akatvā asatiyā saraṇāni datvā pabbājeti, ruhatevā’’ti vadanti.

【铁匠器具】：此处，孩童仅留顶髻而来，故可询问。若彼或他人将其带走，无过失。文本中写道：「未剃除须发而因疏忽给予皈依并令其出家，仍然有效。」

§101-3

101-3.Ettha kule. ‘‘Ubhayāni kho panassa…pe… anubyañjanasoti sabbopāyaṃ pabhedo mātikāṭṭhakathāyaṃ ñāto hotī’’ti ca ‘‘āpattiṃ jānātīti pāṭhe avattamānepi idaṃ nāma katvā idaṃ āpajjatīti jānāti ce, vaṭṭatī’’ti ca likhitaṃ. ‘‘Tañca kho tato pubbe pāṭhe paguṇe kateti gahetabbaṃ, ācariyupajjhāyānampi eseva nayo’’ti vuttaṃ.

此处关于家族之事。文本中写道：「『彼之两者……乃至……随好相』——关于一切方法之分类，已于《摩德咖注疏》中知晓」，以及「即便在『知道犯戒』之文句不成立时，若知道『做了此事即犯此戒』，则亦可行」。又云：「此须理解为：须先令其熟习前面的文句；对于老师与亲教师，亦同此理。」

Kammārabhaṇḍuvatthādikathāvaṇṇanā niṭṭhitā. · 铁匠般度事缘等释义已毕。

Rāhulavatthukathāvaṇṇanā拉胡喇事缘释义

§105

105. ‘‘Aṅgārino dāni dumā bhadante’’tiādīhi (theragā. 527) saṭṭhimattāhi. Dassehi iti maṃ āṇāpesi. Ettha iti-saddo āharitabbo. Pokkharavassanti pokkharapattavaṇṇaṃ udakaṃ, tamhi vassante temitukāmāva tementi. Uṇhīsato paṭṭhāyāti muddhato paṭṭhāya.

以「尊者，树木如今已成炭色」等（《长老偈》第527偈）约六十偈颂。「请以此命令我」——此处「以此」一词须引入理解。「如莲叶色之雨」，即颜色如莲叶之水，在此降落之时，众人欲令自身湿润，便任其淋湿。「从头巾处起」，即从头顶起。

‘‘Siniddhanīlamudukuñcitakeso ,

「油润、青色、柔软、卷曲之发,

Sūriyanimmalatalābhinalāṭo;

如日光明净、如莲叶之额,

Yuttatuṅgamudukāyatanāso,

具足高挺、柔软、修长之鼻,

Raṃsijālavitato narasīho’’ti. (apa. aṭṭha. 1.santikenidānakathā; jā. aṭṭha. 1.santikenidānakathā) –

光芒网遍布,人中狮子。」

Ādigāthāhi. Atha vā –

以此等初偈。或者——

‘‘Cakkavaraṅkitarattasupādo,

「轮相庄严、红色、善美之足,

Lakkhaṇamaṇḍitaāyatapaṇhi;

具足相好庄严、修长之踵;

Cāmarachattavibhūsitapādo,

足下以拂尘与华盖为饰,

Esa hi tuyha pitā narasīho.

此即汝父,人中狮子。

‘‘Sakyakumāravaro sukhumālo,

「释迦族最胜王子,身形柔嫩细腻,

Lakkhaṇacittikapuṇṇasarīro;

全身充满殊妙相好,

Lokahitāya gato naravīro,

人中勇士,为利益世间而去,

Esa hi tuyha pitā narasīho.

彼即汝父,人中狮子。

‘‘Puṇṇasasaṅkanibho mukhavaṇṇo,

「面色如满月皎洁,

Devanarāna piyo naranāgo;

为天人与人所爱,人中龙象;

Mattagajindavilāsitagāmī,

行步如发情大象王之威仪,

Esa hi tuyha pitā narasīho.

彼即汝父,人中狮子。

‘‘Khattiyasambhavaaggakulīno ,

「出身刹帝利种,生于最上家族,

Devamanussanamassitapādo;

天人与人天所礼敬其足者；

Sīlasamādhipatiṭṭhitacitto,

心安住于戒与定者，

Esa hi tuyha pitā narasīho.

此即汝父，人中狮子。

‘‘Āyatayuttasusaṇṭhitanāso,

「鼻梁修长而端正匀称，

Gopakhumo abhinīlasunetto;

睫毛如牛王之睫，眼目深黑而美妙；

Indadhanū abhinīlabhamūko,

眉如因陀罗之弓，眉色深黑，

Esa hi tuyha pitā narasīho.

此即汝父人中狮子。

‘‘Vaṭṭasuvaṭṭasusaṇṭhitagīvo,

「圆满善圆、善安立之颈项,

Sīhahanū migarājasarīro;

狮颔、兽王之身躯;

Kañcanasucchaviuttamavaṇṇo,

金色净肤、最上之色相,

Esa hi tuyha pitā narasīho.

此即汝父人中狮子。

‘‘Suddhasugambhīramañjusaghoso,

「清净、甚深、柔和之音声,

Hiṅgulabaddhasurattasujivho;

朱砂束缚的红色美舌;

Vīsati vīsati setasudanto,

二十二十颗洁白美齿,

Esa hi tuyha pitā narasīho.

此即汝父人中狮子。

‘‘Añjanavaṇṇasunīlasukeso,

「眼膏色泽的深蓝美发,

Kañcanapaṭṭavisuddhanalāṭo;

金叶般清净的额头;

Osadhipaṇḍarasuddhasuuṇṇo,

药草般洁白清净的美鼻,

Esa hi tuyha pitā narasīho.

此即汝父人中狮子。

‘‘Gacchatinīlapathe viya cando,

「如月行于青空道,

Tāragaṇāpariveṭhitarūpo;

为诸星群所围绕;

Sāvakamajjhagato samaṇindo,

沙门之主处声闻众中,

Esa hi tuyha pitā narasīho’’ti. (jā. aṭṭha. 1.santikenidānakathā) –

此即汝父人中狮子。」(本生注疏第一册桑提盖因缘故事)

Imāhi.

以此等(偈颂)。

Uddiṭṭheti evaṃ caritabbanti attano, ‘‘uttiṭṭhe’’ti dhammapadapāṭho. Dhammanti sapadānacārikavattaṃ. Anesanaṃ vajjetvā sucaritaṃ care.

『应起』者,即『应当如此行』之义,于自身而言。『uttiṭṭhe』为《法句》之读法。『法』者,即具施食行之行仪。除乞食外,应行善行。

Kesavissajjananti pañcasikhākāraṃ vajjetvā ekasikhākāraṃ. Paṭṭabandhoti ettha paṭṭoti tasmiṃ kule āciṇṇo alaṅkāraviseso. Gharamaṅgalanti gharamaho. Chattamaṅgalanti yuvarājachattapaṭṭi. Vaṭṭānugatanti kilesavaṭṭānugataṃ. Vighātapaccayattā savighātakaṃ. Thero rādhaṃ brāhmaṇaṃ pubbe pabbajitvā kasmā idāni ‘‘kathāhaṃ, bhante, rāhulaṃ pabbājemī’’ti āhāti ce? Tattha upasampadāpaṭikkhepo adhippeto, tasmā ‘‘bhagavā upasampadameva paṭikkhipi, idāni anāgate saṃsayāpanayanādhippāyo bhagavā’’ti ñatvā āha. Cittasamuṭṭhānarūpavasena ‘‘aṭṭhimiñjaṃ āhaccā’’ti vuttaṃ kira. Buddhānaṃ, cakkavattīnañca byattādivasena nānattaṃ veditabbaṃ, aññathā nandādayopi pabbajitvā buddhā siyuṃ ‘‘sace pabbajati, buddho hotī’’ti vacanato.

『剃发』者,除五种发式外,唯留一种发式。『头巾』者,此中『头巾』指该家族习惯之特殊装饰。『家庆』者,家之盛事。『伞庆』者,太子之伞位。『随转』者,随烦恼轮转。因有障碍之缘故,故有障碍。长老先前令拉达婆罗门出家,今何以说『尊者,我如何令拉胡喇出家』耶?此中意指拒绝达上,故『世尊拒绝达上本身,今为除未来之疑而有此意』,知此而说。依心生色之理,故说『执持骨髓』。诸佛与转轮王之差异,应以智慧等而知,否则难德等出家后亦应成佛,因有『若出家,则成佛』之语故。

Pesetvā dassetuṃ vaṭṭati, āpucchissāmāti pabbājetuṃ vaṭṭatīti ca idaṃ yasmā videsappatto nāma lokasaṅketenāpi mātāpituvāsato mutto serivihārīti vuccati, tasmāssa te asantapakkhe ṭhitā viya hontīti katvā ‘‘na tassa pabbajjācariye vā appasādaṃ karontī’’ti evaṃ vuttaṃ naṭṭhameva. Pabbajitā samagatikāti lokavohāro. Teneva cettha dukkhappattādinā desantaragamanañca samagatikaṃ kataṃ. Videsaṃ gantvāti cettha videso nāma mātāpituvāsato añño deso, na uppattidesato. Byañjanattho eva ce pamāṇaṃ, na yutti. Matamātāpitikopi na pabbājetabboti āpajjati, tasmā anuppattabbaṭṭhāne ṭhitehiyeva mātāpitūhi ananuññāto putto na pabbājetabboti evamidhādhippāyo veditabbo, aññathā pāḷiyā virujjheyya, āpattiṭṭhānassa ca sithilakaraṇaṃ aṭṭhakathāya na yujjati. Idaṃ tāva evaṃ hotu, ‘‘vihāraṃ vā jhāpemī’’tiādinayo kathaṃ na virujjhatīti ce? Attaparūpaddavappasaṅgabhayena avasena pabbajitattā, puttarakkhaṇatthaṃ pabbajitattā ca. Evañhi sati sayameva so attanā pabbajito hoti, na kenaci upalāpetvā pabbajito. ‘‘Puttapemaṃ vā puttarakkhe piyo hotī’’ti nidānānulomato na virujjhati.

『遣送』者,可令见;『我将问』者,可令出家。此因远行者,依世俗惯例,亦称为脱离父母住处而独居者,故如同彼等不在场,故说『不对其出家阿阇梨等生不信』,如是所说并非失坏。『出家者同行』为世俗用语。故此中以遭苦等而往他方,亦作同行。『往他方』者,此中『他方』指父母住处以外之地,非指出生地。若仅以字面义为准则,则不合理。则堕于父母已死者亦不应令出家,故应知此中之意为:未到达不应到达之处而住之父母未许之子,不应令出家。否则与圣典相违,且注疏不应使罪处松弛。此且如是,然『我将烧寺院』等之理如何不相违耶?因恐自身灾难之危险而最终出家故,为护子而出家故。如是则彼自己出家,非被任何人诱导而出家。『子之爱或护子而为所爱』,依因缘顺理故不相违。

Rāhulavatthukathāvaṇṇanā niṭṭhitā. · 拉胡喇事缘释义已毕。

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā学处罚甘马事缘释义

§107

107.Attanopariveṇañcāti puggalikaṃ. Mukhadvārikanti mukhadvārena bhuñjitabbaṃ. Tattha niyojitabbakaṃ, tassa āvaraṇaṃ nivāraṇaṃ karonti. Atha vā ‘‘anujānāmi, bhikkhave, āvaraṇaṃ kātu’’nti yaṃ āvaraṇaṃ anuññātaṃ, taṃ āvaraṇaṃ mukhadvārikaṃ āhāraṃ karontīti adhippāyo.

『自己之住处』者,私人之。『口食』者,应以口门而食。于此应使用之,彼等作其障碍之遮止。或者『诸比库,我允许作障碍』,所允许之障碍,彼等作障碍口食之食,此为意趣。

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā niṭṭhitā. · 学处杖甘马事缘释义已毕。

Anāpucchāvaraṇavatthuādikathāvaṇṇanā不问遮难事缘等释义

§108

108. Parassa dussīlabhikkhussapīti attho. Keci ‘‘dussīlabhikkhūpī’’ti likhanti, taṃ na sundaraṃ. Porāṇā pana ‘‘yāvatatiyaṃ vuccamāno ce na oramati, saṅghaṃ apaloketvā nāsetabbo, puna pabbajjaṃ yācamānopi apaloketvā pabbājetabbo’’ti vadanti. Bhikkhūnaṃ upasampadakammavācāsadisanti ettha ‘‘yathā upasampanno sikkhaṃ paccakkhāya yathānivatthapārutova hutvā pacchā upasampanno pubbe attano navakatarassa samānavassikassa puna vandanādīni karoti, evaṃ sāmaṇeropi puna gahitasaraṇo tato pubbe attano navakatarassa samānavassikassa sāmaṇerassa puna vandanādīni karoti. Liṅgaṃ panettha vuḍḍhatarabhāvaṃ na sādhetīti vuttaṃ hotī’’ti vuttaṃ. Vikālabhojanaṃ sāmaṇerānaṃ vītikkamevāti eke. ‘‘Accayo maṃ, bhante, accāgamā’’tiādinā nayena accayaṃ desāpetabbo. ‘‘Diṭṭhiyā anissajjanena ‘tvaṃ, sāmaṇera, gacchā’ti vutteyeva pārājiko hotī’’ti vuttaṃ, ‘‘yāvatatiyanti vuttattā buddhādīnaṃ avaṇṇabhāsitamattena ca diṭṭhiggahitamattena ca saraṇāni na bhijjantīti vuttaṃ hotī’’ti vadanti. Evaṃ sante pāṇātipātādiṃ karontassāpi taṃ sambhotīti mama takko. ‘‘Nissīlassa puna nāsanā vuttā’’ti ca keci vadanti, taṃ yuttaṃ viya. Na hi bhagavā sīlavantassa liṅganāsanaṃ anujānātīti vicāretabbaṃ, bhikkhunidūsakāpadesena bhabbābhabbe saṅgaṇhātīti porāṇā. ‘‘Pabbajjampi na labhatīti yathā cettha ayamattho dassito, tathā ‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti (mahāva. 109) ādinā nayena vuttānampi pabbajjaṃ natthīti dīpitaṃ hoti. Na hi idaṃ ṭhānaṃ ṭhapetvā tesaṃ pabbajjāya vāritaṭṭhānaṃ atthi. ‘Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti (mahāva. 114) vuttenapi samānattā tassa pabbajjā viya tesampi pabbajjā vāritāva hotītipi dassetuṃ puna bhikkhunidūsakoti gahitanti apare’’ti vuttaṃ. Kiṃ iminā? Nanu aṭṭhakathāyaṃ vuttaṃ ‘‘yassa cettha pabbajjā vāritā, taṃ sandhāya idaṃ vuttaṃ anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti.

『他之破戒比库』为义。有些人写作『破戒比库们』,此不美。然古师说『若至第三次劝说仍不退让,应求听僧团而灭摈,再乞出家时亦应求听而令出家』。『如诸比库之达上甘马语』者,此中所说为『如已达上者舍学后,如着俗衣而后再达上者,对先前自己之新者同瓦萨者,再作礼拜等,如是沙玛内拉亦再受归依后,对此前自己之新者同瓦萨之沙玛内拉,再作礼拜等。然此中相不能成立长老性』。有些人说『非时食对沙玛内拉们仅是违越』。应以『尊者,罪过来到我』等之理令忏悔罪过。有说『以不舍见而被说「你,沙玛内拉,去」,即成巴拉基咖』,又说『因说至第三次,且仅以说佛等之恶语及仅以执取见,归依不破』。如是则我思惟,对作杀生等者亦应相合。有些人说『对无戒者说再灭摈』,此似合理。世尊不允许对有戒者作相之灭摈,应审察。古师说『以污比库尼之名目而摄受应与不应者』。『亦不得出家』,如此中所示此义,如是以『诸比库,般哒咖,未达上者不应令达上,已达上者应灭摈』等理所说者,亦显示无出家。除此处外,彼等无遮止出家之处。『诸比库,污比库尼者,未达上者不应令达上,已达上者应灭摈』,因与所说相同,如彼之出家,彼等之出家亦被遮止,为示此故,再取『污比库尼者』,其他人如是说。此有何用?岂非注疏中已说『此中出家被遮止者,指此而说:未达上者不应令达上,已达上者应灭摈』。

Anāpucchāvaraṇavatthuādikathāvaṇṇanā niṭṭhitā. · 不问遮难事缘等释义已毕。

Paṇḍakavatthukathāvaṇṇanā般哒咖事缘释义

§109

109. Opakkamikapaṇḍakassa hīnaṅgattā apabbajitassa pabbajjā vāritā, pabbajitassa upasampadā na kātabbā. Pubbe upasampannassa ce upacaraṇaṃ atthi, na nāsanā kātabbāti no takkoti ācariyo. Chinnaṅgajāto na paṇḍako. Pañcasu napuṃsakapaṇḍakova abhāvako. Itare cattāro sabhāvakāti veditabbā. Bhāvo pana tesaṃ paṇḍako hoti. Ete cattāropi kira purisāvāti eke. Itthīpi pakkhapaṇḍakī hotīti eke. Upakkame kate paṇḍakabhāvo avassaṃ hoti, tasmā pabbajjaṃ na labhati. ‘‘Yadi pana kassaci na hoti, pabbajjā na vāritāti vinicchayaṃ vadantī’’ti vuttaṃ.

生来般哒咖因下根故,未出家者出家被遮止,已出家者不应作达上。若先前已达上者有行为,不应作灭摈,非推论,阿阇梨如是说。断根生者非般哒咖。五种无男根般哒咖才是无性者。其余四种应知为有性者。然彼等之性为般哒咖。有些人说此四种亦为男子。有些人说女人亦有偏般哒咖。作行为后,般哒咖性必定有,故不得出家。『然若对某人无,出家不被遮止,如是说决断』,如是所说。

‘‘Pabbajjā vāritāti apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabboti adhippāyo’’ti likhitaṃ. Porāṇagaṇṭhipade pana māsapaṇḍakalekhapaṇḍakehi saha satta paṇḍakā vuttā. Tattha lekhapaṇḍako nāma kira mantavasena upahatabījo. Tattha ‘‘opakkamikalekhapaṇḍakā pabbajitā na nāsetabbā. Yo pabbājeti, tassa dukkaṭa’’nti ca vuttaṃ.

「『出家被禁止』者,意趣为:在非般哒咖方应令出家,在般哒咖方应驱摈。」如是所书。然而在古义疏中,与马萨咖般哒咖、列卡般哒咖一起说有七种般哒咖。其中,列卡般哒咖者,据说是依咒术而被损坏种子者。于此说:「奥巴咖米咖列卡般哒咖已出家者不应驱摈。若令出家者,犯恶作。」

Paṇḍakavatthukathāvaṇṇanā niṭṭhitā. · 般哒咖事缘释义已毕。

Theyyasaṃvāsakavatthukathāvaṇṇanā贼住事缘释义

§110

110.Theyyasaṃvāsakoti ettha kiñcāpi byañjanatthavasena saṃvāsatthenakova theyyasaṃvāsakoti paññāyati, atha kho tayo theyyasaṃvāsakā. Saṃvāsoti cettha na ekakammādiko saṃvāso, kintu bhikkhuvassagaṇanādiko kiriyabhedo idha saṃvāso nāma. Imañhi sakkā theyyāya kātuṃ, netaranti aṭṭhakathāya adhippāyo. Videsaṃ gantvā pabbajitehi pucchite ‘‘dasavasso’’tiādiṃ bhaṇantassa doso. Gihīnaṃ vutte doso natthīti keci. Rājabhayādīhi gahitaliṅgānaṃ ‘‘gihī maṃ samaṇoti jānātū’’ti vañcanacitte satipi bhikkhūnaṃ vañcetukāmatāya, tehi saṃvasitukāmatāya ca abhāvā doso na jāto. ‘‘Sabbapāsaṇḍiyabhattānīti vihāraṃ āgantvā saṅghikaṃ gaṇhantassa saṃvāsaṃ pariharituṃ dukkaraṃ, tasmā vutta’’nti ca likhitaṃ. ‘‘Sūpasampanno’’ti vuttattā gahaṭṭhampi sace upasampādenti, sūpasampannoti āpannaṃ, ‘‘anupasampannakāleyevā’’ti iminā sace upasampannakāle suṇāti, sūpasampanno eva anārocentopīti dasseti. Andhakaṭṭhakathāyaṃ, porāṇagaṇṭhipadesu ca dussīlabhikkhu ‘‘theyyasaṃvāsako’’ti vutto ‘‘theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti (pārā. 195) iminā kira pariyāyenāti veditabbaṃ. Tenevāha ‘‘taṃ na gahetabba’’nti. ‘‘Mahāpeḷādīsū’’ti etena gihisantakaṃ dassitaṃ.

一一〇、「贼住」者,于此虽然依文字义仅以共住义而显现为贼住,然而有三种贼住。「共住」者,于此非一甘马等之共住,而是比库瓦萨计算等作业差别,此处名为共住。因为此可以盗窃方式而作,非其他,此为注疏之意趣。前往外国而出家者,被问时说「十瓦萨」等者有过失。对在家人说则无过失,如是某些人说。因王难等而取相者,虽有「愿在家人知我为沙门」之欺诳心,然因无欲欺诳比库之欲,亦无欲与彼等共住之欲,故未生过失。「一切外道之食」者,来到寺院而取僧团物者,难以避免共住,故如是说,如是所书。因说「善达上」,故若在家人若令达上,则犯善达上;「正在未达上时」者,以此显示:若在达上时听闻,即使不告知亦是善达上者。在安德咖注疏中及古义疏中,恶戒比库被称为「贼住」,应知以「诸比库,汝等以盗窃方式食用国家施食」此方式。因此说「不应取彼」。「在玛哈贝喇等」者,以此显示在家人之相续。

Sayaṃ sāmaṇerova kūṭavassāni gaṇetvā gaṇhanto pārājiko hoti, theyyasaṃvāsako pana na hoti, tathā bhikkhupi, so pana bhaṇḍagghena kāretabboti iminā adhippāyena ‘‘sayaṃ sāmaṇerovā’’tiādi vuttaṃ. Ayaṃ pana theyyasaṃvāsako nāma yasmā pabbajitova hoti, nāpabbajito, tasmā ‘‘theyyasaṃvāsako, bhikkhave, apabbajito na pabbājetabbo, pabbajito nāsetabbo’’ti vattuṃ na sakkāti katvā imassa vasena paṇḍakato paṭṭhāya ‘‘anupasampanno na upasampādetabbo’’tiādinā pāḷi ṭhapitā, na upasampadāmattasseva abhabbattā ekādasannampi nesaṃ pabbajjārahabhāvappasaṅgato. Apica aniṭṭhadosappasaṅgato tathā eva pāḷi ṭhapitā. Yasmā titthiyapakkamanaṃ, saṅghabhedanañca upasampannasseva hoti, nānupasampannassa, so duvidhopi pabbajitova hoti, nāpabbajito, tasmā ‘‘titthiyapakkantako, bhikkhave, apabbajito na pabbājetabbo’’tiādipāḷiyā sati te ubhopi apabbājetabbā hontīti aniṭṭhappasaṅgo āpajjatīti. Tīsu pana theyyasaṃvāsakesu sāmaṇerālayaṃ karonto liṅgatthenako, upasampannālayaṃ karonto saṃvāsatthenako, ubhayatthenako ca. Na hi sāmaṇerasaṃvāso idha saṃvāso nāma, teneva aṭṭhakathāyaṃ ‘‘bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe saṃvāso’’ti vuttanti eke. Yathāvuḍḍhaṃ vandanasādiyanāsanapaṭibāhanānaṃ sāmaṇerasaṃvāsasāmaññato nevāti ācariyo.

自己作为沙玛内拉计算虚假瓦萨而取者,成巴拉基咖,然而不成贼住;比库亦如是,然而彼应以破僧物而作,以此意趣说「自己作为沙玛内拉」等。然而此名为贼住者,因为是已出家者,非未出家者,故作「诸比库,贼住者,未出家不应令出家,已出家应驱摈」不能说,故以此方式从般哒咖开始,以「未达上者不应令达上」等经文安立,非仅因达上本身之无能力,因十一者之出家资格之可能性。又因不欲过失之可能性,经文如是安立。因为外道离去、僧团破裂仅是达上者之事,非未达上者之事,彼二种亦是已出家者,非未出家者,故若有「诸比库,外道离去者,未出家不应令出家」等经文,则彼二者皆成不应令出家,故陷入不欲之可能性。然而在三种贼住中,作沙玛内拉依止者为相盗窃者,作达上依止者为共住盗窃者,及二义盗窃者。因为沙玛内拉共住于此非名为共住,因此在注疏中说「比库瓦萨计算等一切作业差别在此义为共住」,如是某些人说。依长幼礼拜、迎接、座位、钵之接受等,因沙玛内拉共住之共通性而非如是,老师说。

Theyyasaṃvāsakavatthukathāvaṇṇanā niṭṭhitā. · 盗住事缘释义已毕。

Titthiyapakkantakakathāvaṇṇanā外道出家事缘释义

Titthiyapakkantako, bhikkhavetiādi attano nidānabhūte pasūravatthusmiṃ eva vattabbaṃ samānampi tattha vāritaadhikārābhāvā abhabbā. Idheva theyyasaṃvāsakena vinā sambhavato vutto. Tattha ‘‘atha kho na pabbājetabbopī’’ti idheva vacanaṃ pasūrassa upasampadāya eva yācanicchāya dassanena, ‘‘so āgato na upasampādetabbo’’ti bhagavato upasampadāmattapaṭisedhanena ca pabbajjānumatidosappasaṅgabhayāti veditabbaṃ. Tesaṃ liṅge ādinnamatte laddhiyā gahitāyapi aggahitāyapi titthiyapakkantako hoti, avandanīyasseva naggaliṅgassa seṭṭhabhāvaṃ vā upagacchati, na muccati, ettha ‘‘padavāre dukkaṭaṃ, ājīvako bhavissanti visamacittavasena gatattā naggo hutvā na gamanenā’’ti vadanti. Ubhinnampi vasena yuttanti mama takko. Tāva naṃ laddhi rakkhati asampaṭicchitattā. Upasampannabhikkhunā kathitoti kathaṃ paññāyati? Aṭṭhakathāvacanappamāṇatovāti eke. Nidānavasenāti eke. Pasūrassa upasampannattā upasampannānaṃ eva titthiyapakkantatāvacanatoti eke. Yathāha ‘‘upajjhāyo pakkantovā hoti, vibbhanto vā, kālaṃkato vā, pakkhasaṅkanto vā’’ti ācariyo. Pakkhasaṅkanto vāti sāmaṇeranāsanāvatthūsu abhāvatoti eke. Aññatitthiyapubbassa upasampannassa sato pakkhasaṅkantabhayā anupasampannakāle upasampadatthaṃ parivāsapaññāpanenāti eke . Pabbajjatthampīti ce? Na, pubbe vicāritattā, apabbajitassa adhisīlābhāvato ca. Pātimokkhasīlañhi adhisīlaṃ nāma, tañca apabbajitassa natthi. Imassa ca parivāsavatte adhisīlaṃ vuttaṃ. Yathāha ‘‘puna caparaṃ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese paripucchāya adhisīle’’ti (mahāva. 87). Apica ‘‘sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati, so āgato upasampādetabbo’’ti (mahāva. 87) ettha upasampadāmattaparidīpanato. Upasampadāmattaparidīpanañhettha tasseva parivāsadānasiddhito. Parivāsadānattanidassanatthe hesā pāḷi.

「诸比库,外道离去者」等,虽然在自己因缘所成之巴苏喇事中应说相同,然因彼处无禁止权限而无能力,仅于此处因无贼住而可能故说。其中「然而不应令出家」者,应知仅于此处之言说,因巴苏喇以达上本身之乞求意欲之显示,及「彼来者不应令达上」世尊仅禁止达上,故因出家许可过失可能性之怖畏。彼等在相被取时,无论得到已取或未取,皆成外道离去者,或达到不应礼拜之裸形相之最胜性,不得解脱。于此说「在足门恶作,将成邪命者因以不正心而去故,成为裸形者非以行去故」。依二者方式皆合理,此是我之推论。暂时得护持彼,因未完全接受。由达上比库所说,如何显现?依注疏言说量,如是某些人说。依因缘方式,如是某些人说。因巴苏喇之达上性,仅达上者之外道离去性之言说,如是某些人说。如说「或戒师离去,或还俗,或命终,或转派」,老师说。「或转派」者,在沙玛内拉驱摈事中无有,如是某些人说。因其他外道先前之达上者存在转派之怖畏,在未达上时为达上目的而制定别住,如是某些人说。若为出家目的?非也,因先前已考察,及未出家者无增上戒故。巴帝摩卡戒名为增上戒,彼于未出家者不存在。此之别住规定中说增上戒。如说「又复次,诸比库,其他外道先前者有强烈意欲于诵习、遍问、增上戒」。又「诸比库,若生来释迦族其他外道先前者来,彼来者应令达上」,于此因仅显示达上本身。因仅显示达上本身,于此因彼之别住给予之成就。为显示别住给予性,此经文。

Titthiyapakkantakakathāvaṇṇanā niṭṭhitā. · 外道出家事缘释义已毕。

Tiracchānagatavatthukathāvaṇṇanā畜生事缘释义

§111

111.Nāgayoniyāti nāgayonito, attano nāgajātihetūti adhippāyo. Kiṃkāraṇā? Abhikkhaṇaṃ sakajātiyā methunapaṭisevane, vissaṭṭhaniddokkamane ca sabbesampi.

一一一、「龙种」者,从龙种,意趣为:因自己之龙族因。何因?因一切皆频繁交媾自族之交媾,及放逸睡眠出离。

Tiracchānagatavatthukathāvaṇṇanā niṭṭhitā. · 畜生事缘释义已毕。

Mātughātakādivatthukathāvaṇṇanā杀母等事缘释义

§112-5

112-5.Apavāhananti pakkhalanaṃ, kāsāyavatthanivāsanaṃ icchamānanti attho. Duṭṭhacittena. Kīdisena? Vadhakacittenāti adhippāyo. Lohituppādanavasena duṭṭhacittanti keci, taṃ na sundaraṃ.

一一二至五、「洗涤」者,洗净,意为欲着袈裟衣。以恶心。何种?意趣为:以杀害心。依出血方式之恶心,如是某些人说,彼不美妙。

Mātughātakādivatthukathāvaṇṇanā niṭṭhitā. · 杀母者等事例说明已毕。

Ubhatobyañjanakavatthukathāvaṇṇanā二根者事例说明

§116

116. ‘‘Yadi paṭisandhiyaṃ uppannaliṅgena etaṃ nāmaṃ labhantīti adhippāyo’’ti likhitaṃ.

116. 文中所写之意趣为：『若在结生时，依所生起之根而得此名』也。

Ubhatobyañjanakavatthukathāvaṇṇanā niṭṭhitā. · 二根者事例说明已毕。

Anupajjhāyakādivatthukathāvaṇṇanā无依止者等事例说明

§117

117. ‘‘Keci ‘kuppatī’ti vadanti, taṃ ‘na gahetabba’’nti yaṃ vuttaṃ, taṃ ‘‘pañcavaggakaraṇīyañce, bhikkhave, kammaṃ bhikkhunipañcamo kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādinā (mahāva. 390) nayena vuttattā paṇḍakādīnaṃ gaṇapūraṇabhāve eva kammaṃ kuppati, na sabbanti katvā suvuttaṃ, itarathā ‘‘paṇḍakupajjhāyena kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādikāya pāḷiyā bhavitabbaṃ siyā. Yathā aparipuṇṇapattacīvarassa upasampādanakāle kammavācāyaṃ ‘‘paripuṇṇassa pattacīvara’’nti asantaṃ vatthuṃ kittetvā upasampadāya katāya tasmiṃ asantepi upasampadā ruhati, evaṃ ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa upasampadāpekkho’’ti avatthuṃ paṇḍakupajjhāyādiṃ, asantaṃ vā, vatthuṃ kittetvā katāyapi gaṇapūrakānamatthitāya upasampadā ruhateva. ‘‘Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassa, so ca puggalo anupasampanno’’tiādivacanassābhāvā ayamattho siddhova hoti. Na hi buddhā vattabbayuttaṃ na vadanti, tena vuttaṃ ‘‘yo pana, bhikkhu, jānaṃ ūnavīsativassaṃ…pe… so ca puggalo anupasampanno’’tiādi (pāci. 403). Tathā ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’ti (mahāva. 71) vacanato theyyasaṃvāsakādiācariyehi anussāvanāya katāya upasampadā na ruhati tesaṃ abhikkhuttā’’ti vacanampi na gahetabbaṃ. Kiñca bhiyyo ‘‘imāni cattāri kammāni pañcahākārehi vipajjantī’’tiādinā (pari. 482) nayena kammānaṃ sampattivipattiyā kathiyamānāya ‘‘sattahi ākārehi kammāni vipajjanti vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā upajjhāyato vā ācariyato vā’’ti akathitattā na gahetabbaṃ. ‘‘Parisato vā’’ti vacanena ācariyaupajjhāyānaṃ vā saṅgaho katoti ce? Na, ‘‘dvādasahākārehi parisato kammāni vipajjantī’’ti etassa vibhaṅge tesamanāmaṭṭhattā. Ayamattho ‘‘yasmā tattha tattha sarūpena vuttapāḷivaseneva sakkā jānituṃ, tasmā nayamukhaṃ dassetvā saṃkhittoti ayamassa yuttigavesanā’’ti vuttaṃ. Tatridaṃ vicāretabbaṃ – anupajjhāyakaṃ upasampādentā te bhikkhū yathāvuttanayena abhūtaṃ taṃ vatthuṃ kittayiṃsu, udāhu musāvādabhayā tāneva padāni na sāvesunti. Kiñcettha yadi tāva upajjhāyābhāvata na sāvesuṃ, ‘‘puggalaṃ na parāmasatī’’ti vuttavipattippasaṅgo hoti, atha sāvesuṃ, musāvādo nesaṃ bhavatīti? Vuccate – sāvesuṃyeva yathāvuttavipattippasaṅgabhayā, ‘‘kammaṃ pana na kuppatī’’ti aṭṭhakathāya vuttattā ca, na musāvādassa asambhavato, musāvādenāpi kammasambhavato ca. Na hi sakkā musāvādena kammavipattisampattiṃ kātunti. Tasmā ‘‘anupajjhāyakaṃ upasampādentī’’ti vacanassa ubhayadosavinimutto attho pariyesitabbo.

117. 至于所说『有人主张「甘马被破坏」，此说不应采纳』，此乃依据『比库们，若五人组所应作之甘马，由第五位比库尼执行，则为非法甘马，不应作』（《大品》390）等如此方式而说：般哒咖等在充数时，甘马方被破坏，而非在一切情况下皆被破坏——如此说来，此乃善说。若非如此，则律文中应当出现『若由般哒咖担任亲教师而执行甘马，则为非法甘马，不应作』等相应文句。譬如：对钵与衣不具足者进行达上时，甘马语中宣称『钵与衣具足』这一不实之事，虽如此宣称，而达上已作，即便该事实际不存在，达上仍然成立。同理，宣称『此具寿法护是具寿法护之达上请求者』，以虚假之亲教师如般哒咖担任亲教师等，或宣称不实之事而作，由于充数者之存在，达上亦成立。由于律文中不存在『比库们，不应由般哒咖担任亲教师为人达上，若为人达上者，犯恶作，而此人为未达上者』等语句，此义已然确立。佛陀绝不会不说应说之事，因此才说了『若某比库明知……年龄不足二十岁……而此人为未达上者』等文（《巴吉帝亚》403）。同样地，以下这句话也不应采纳：『依据「应由精通、堪能之比库向僧团告知」（《大品》71）一语，若由偷住者等担任老师宣读，则达上不成立，因彼等非比库』。更有甚者，依据『此四种甘马以五种方式败坏』（《附录》482）等方式，在论说甘马之成就与败坏时，所述为『甘马以七种方式败坏：由于事、由于白文、由于宣读、由于结界、由于会众、由于亲教师、或由于老师』，其中并未明确提及『由于亲教师或老师』，故不应采纳。若说『由于会众』一语已将亲教师与亲教师涵盖在内？不然，在解释『会众以十二种方式使甘马败坏』时，彼等之名并未列入其中。上述义理乃依据『由于各处均可依字面所明示之律文而知，故仅示以方法纲要而略说』这一说明来探求理据。对此，应当思择：那些为无亲教师者作达上的比库们，究竟是依上述方式宣称了虚假之事，还是由于畏惧妄语而根本未诵那些词句？在此，若因无亲教师而未诵，则有触犯上述所说『未触及补特伽罗』之败坏之嫌；若诵了，则彼等犯妄语？答曰：为避免触犯上述所说败坏之嫌，他们确实诵了，这也是因为注疏中说『然而甘马不被破坏』，并非因为妄语不可能发生，也并非因为即使有妄语甘马亦可能成立。事实上，不可能凭借妄语来决定甘马之败坏与成就。因此，对于『为无亲教师者作达上』此语，应当探求一个能免除两边过失的含义。

Ayañcettha yutti – ‘‘yathā pubbe pabbajjupasampadupajjhāyesu vijjamānesupi upajjhāyaggahaṇakkamena aggahitattā ‘tena kho pana samayena bhikkhū anupajjhāyaka’ntiādi vuttaṃ, tathā idhāpi upajjhāyassa vijjamānasseva sato aggahitattā ‘anupajjhāyakaṃ upasampādentī’ti vuttaṃ. Kammavācācariyena pana gahito tena upajjhāyoti saññāya upajjhāyaṃ kittetvā kammavācaṃ sāvetabbaṃ, kenaci vā kāraṇena kāyasāmaggiṃ adentassa upajjhāyassa chandaṃ gahetvā kammavācaṃ sāveti, upajjhāyo vā upasampadāpekkhassa upajjhaṃ datvā pacchā upasampanne tasmiṃ tādise vatthusmiṃ samanuyuñjiyamāno vā asamanuyuñjiyamāno vā upajjhāyadānato pubbe eva sāmaṇero paṭijānāti, sikkhāpaccakkhātako vā antimavatthuajjhāpannako vā paṭijānāti, chandahārakādayo viya upajjhāyo vā aññasīmāgato hoti, ‘kammavācā ruhatī’ti vatvā ‘anujānāmi, bhikkhave, paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada’nti (mahāva. 259) vuttattā keci ‘vinayadharapañcamena upajjhāyena sannihiteneva bhavitabba’nti vadantī’’ti porāṇagaṇṭhipade vuttaṃ. So ce pāṭho pamāṇo majjhimesu janapadesu tassa vacanassābhāvato. Asannihitepi upajjhāye kammavācā ruhatīti āpajjatīti ce? Na, kasmā? Kammasampattiyaṃ ‘‘puggalaṃ parāmasatī’’ti vuttapāṭhova no pamāṇaṃ. Na hi tattha asannihito upajjhāyasaṅkhāto puggalo parāmasanaṃ arahati, tasmā tattha saṅghaparāmasanaṃ viya puggalaparāmasanaṃ veditabbaṃ. Saṅghena gaṇena upajjhāyena upasampādenti tesaṃ atthato puggalattā. Paṇḍakādiupajjhāyena upasampādenti upasampādanakāle aviditattāti porāṇā.

以下是此处的理据：『正如先前在出家与达上的亲教师俱在之时，由于未按照接受亲教师的程序而接受，故说「尔时，比库们无亲教师」等，同样在此，亲教师实际存在，只因未被接受，故说「为无亲教师者作达上」。然而，被甘马语老师接受者，应以他为亲教师的心念宣称亲教师，并宣读甘马语；或者因某种缘故，亲教师不能给予身体配合，则取其同意后宣读甘马语；或者亲教师在给予请求达上者以亲教师之位后，在其达上之后，当在诸如此类之事上被追究或不被追究时，亲教师在给予亲教师之位之前，沙玛内拉就已承认自己是学戒放弃者或触犯最终事项者；或者如同传递同意者等，亲教师已去往另一结界。有人说「甘马语成立」，并以「比库们，我允许在边地以具有精通律者为第五的会众达上」（《大品》259）为据，主张「精通律者为第五的亲教师必须现前」』——以上见于古注。若以该文为准量，则在中土（中部地区）不应出现该语句。若说即使亲教师不现前，甘马语仍成立？不然，为何？在甘马成就中，以『触及补特伽罗』所述文句为我们的准量。事实上，未现前的被称为亲教师的补特伽罗，不值得被触及，因此，彼处应当理解为如同触及僧团一般地触及补特伽罗。由僧团、会众、亲教师作达上者，就其实质而言皆为补特伽罗。对由般哒咖等担任亲教师者作达上，乃因达上时未知晓——古德如此说。

Apattakādivatthukathāvaṇṇanā无钵者等事例说明

§118

118.Apattacīvaraṃupasampādentīti kammavācācariyo ‘‘paripuṇṇassa pattacīvara’’nti saññāya , kevalaṃ atthasampattiṃ anapekkhitvā santapadanihārena vā ‘‘paripuṇṇassa pattacīvara’’nti kammavācaṃ sāveti. Yathā etarahi matavippavutthamātāpitikopi ‘‘anuññātosi mātāpitūhī’’ti puṭṭho ‘‘āma bhante’’ti vadati. Kiṃ bahunā, ayaṃ panettha sāro – ‘‘tasmiṃ samaye cattāri kammāni pañcahākārehi vipajjantī’’ti lakkhaṇassa na tāva paññattattā anupajjhāyakādiṃ upasampādenti, vajjanīyapuggalānaṃ avuttattā paṇḍakupajjhāyādiṃ upasampādenti. Terasantarāyapucchāya adassanattā apattacīvarakaṃ upasampādenti. ‘‘Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ sabbapaṭhamaṃ anuññātakammavācāya ‘‘paripuṇṇassa pattacīvara’’nti avacanamettha sādhakanti veditabbaṃ. Tañhi vacanaṃ anukkamenānuññātanti.

118. 『为钵与衣不具足者作达上』者：甘马语老师以『钵与衣具足』之心念，或仅着眼于文字的顺畅表达而不顾实际是否具足，宣读『钵与衣具足』之甘马语。就如同现今，即便父母已死亡或离去，被问及『你是否得到父母允许？』时，仍答『是的，大德』。何必多言，此处要义如下：由于『尔时，此四种甘马以五种方式败坏』之规定尚未制定，他们为无亲教师者等作达上；由于应回避之人未被说明，他们为以般哒咖担任亲教师等者作达上；由于十三项障碍之问询未被设立，他们为无钵与衣者作达上。应知：『比库们，我允许以白四甘马作达上』（《大品》69）——在最初被允许之甘马语中，并无『钵与衣具足』之语，此即该义之证明，因为该语句是随后才被允许的。

Hatthacchinnādivatthukathāvaṇṇanā断手者等事例说明

§119

119. Idaṃ tāva sabbathā hotu, ‘‘mūgaṃ pabbājenti, badhiraṃ pabbājentī’’ti idaṃ kathaṃ sambhavitumarahati ādito paṭṭhāya ‘‘anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajja’’ntiādinā (mahāva. 34) anuññātattāti? Vuccate – ‘‘evañca pana, bhikkhave, pabbājetabboti. Evaṃ vadehīti vattabbo…pe… tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti ettha ‘‘evaṃ vadehīti vattabbo’’ti imassa vacanassa micchā atthaṃ gahetvā mūgaṃ pabbājesuṃ. ‘‘Evaṃ vadehī’’ti taṃ pabbajjāpekkhaṃ āṇāpetvā sayaṃ upajjhāyena vattabbo ‘‘tatiyaṃ saṅghaṃ saraṇaṃ gacchāmī’’ti, so pabbajjāpekkho tathā āṇatto upajjhāyavacanassa anu anu vadatu vā, mā vā, tattha tattha bhagavā ‘‘kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo. Dinno hoti chando. Dinnā hoti pārisuddhi. Dinnā hoti pavāraṇā’’ti vadati. Tadanumānena vā kāyena tena pabbajjāpekkhena viññattaṃ hoti saraṇagamananti vā lokepi kāyena viññāpento ‘‘evaṃ vadatī’’ti vuccati, taṃ pariyāyaṃ gahetvā mūgaṃ pabbājentīti veditabbaṃ. Porāṇagaṇṭhipade ‘‘mūgaṃ kathaṃ pabbājentī’ti pucchaṃ katvā tassa kāyappasādasambhavato kāyena pahāraṃ datvā hatthamuddāya viññāpetvā pabbājesu’’nti vuttaṃ. Kiṃ bahunā, ayaṃ panettha sāro – yathā pubbe pabbajjādhikāre vattamāne pabbajjābhilāpaṃ upacchinditvā ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo’’tiādinā nayena upasampadavaseneva abhilāpo kato. Theyyasaṃvāsakapade asambhavato kiñcāpi so na kato pabbajjāva tattha katā, sabbattha pana upasampadābhilāpena adhippetā tadanubhāvato. Upasampadāya pabbajjāya vāritāya upasampadā vāritā hotīti katvā. Tathā idha upasampadādhikāre vattamāne upasampadābhilāpaṃ upacchinditvā upasampadameva sandhāya pabbajjābhilāpo katoti veditabbo. Kāmaṃ so na kattabbo, mūgapade asambhavato tassa vasena ādito paṭṭhāya upasampadābhilāpova kattabbo viya dissati, tathāpi tasseva mūgapadassa vasena ādito paṭṭhāya pabbajjābhilāpova kato micchāgahaṇanivāraṇatthaṃ. Kathaṃ? ‘‘Mūgo, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’ti (mahāva. 396) vacanato mūgo upasampanno hotīti siddhaṃ. So ‘‘kevalaṃ upasampannova hoti, na pana pabbajito tassa pabbajjāya asambhavato’’ti micchāgāho hoti. Taṃ pariccajāpetvā yo upasampanno, so pabbajitova hoti. Pabbajito pana atthi koci upasampanno, atthi koci anupasampanno. Imaṃ sammāgāhaṃ uppādeti bhagavāti veditabbaṃ.

119. 至于此处，从一开始以『比库们，我允许以此三归依出家』等（《大品》34）所允许的，『为哑者出家，为聋者出家』这一情形，究竟如何能够发生？答曰：『比库们，应如此令其出家：应对其说「如是说吧」……乃至……第三次，我皈依僧团』——此处『应对其说「如是说吧」』，误解此语之义，故为哑者出家。『「如是说吧」』者，是命令该出家请求者，而亲教师自己应说『第三次，我皈依僧团』；该出家请求者被如此命令后，随亲教师之语逐一复诵也好，不复诵也好，世尊在各处说：『以身告知、以语告知、以身与语告知，亲教师被接受，同意已给予，清净已给予，邀请已给予』。依此推断，该出家请求者以身体表达了三归依的意愿；或者，在世间，以身体表达者也被称为『如此说』，依此方便，理解为为哑者出家。古注中，『问「如何为哑者出家？」后，答以：由于其身体信乐之可能，给予身体触碰，以手势告知而令其出家』。何必多言，此处要义如下：正如先前在讨论出家一节时，截断出家之词句，依『比库们，般哒咖、未达上者不应被达上』等方式，以达上为依据而作了词句叙述。在偷住者一节中，虽然由于不可能发生而未对出家作此叙述，只对出家作了叙述，但在各处，所意趣者乃达上，依达上之力故。达上被禁止时，出家亦被禁止，如此理解。同样，此处在讨论达上一节时，截断达上之词句，应知是以达上为依据而作了出家之词句叙述。此固然不应如此，由于哑者一节中不可能发生，依哑者之词句，从一开始似乎应只作达上之词句叙述，然而尽管如此，依哑者该词句之力，从一开始乃作出家词句之叙述，为的是遮止错误理解。如何？依据『比库们，哑者未得恢复资格，若僧团为其恢复，则已被恢复』（《大品》396）之语，确立了哑者为已达上者。对此，『仅仅是达上者，而非出家者，因其不可能出家』——此为错误理解。破除此错误理解后：凡已达上者，即为已出家者。然而，已出家者中，有已达上者，亦有未达上者。世尊令生起此正确理解——应如此知。

Apica tesaṃ hatthacchinnādīnaṃ pabbajitānaṃ supabbajitabhāvadīpanatthaṃ, pabbajjābhāvāsaṅkānivāraṇatthañcettha pabbajjābhilāpo kato. Kathaṃ? ‘‘Na, bhikkhave, hatthacchinno pabbājetabbo’’tiādinā paṭikkhepena, ‘‘pabbajitā supabbajitā’’ti vuttaṭṭhānābhāvena ca tesaṃ pabbajjābhāvappasaṅkā bhaveyya. Yathā pasaṅkābhave, tathā pasaṅkaṃ ṭhapeyya. Khandhake upasampadaṃ sandhāya ‘‘hatthacchinno, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’tiādinā nayena bhagavā nivāreti. Teneva pana nayena pabbajitā te sabbepi supabbajitā evāti dīpeti, aññathā sabbepete upasampannāva honti, na pabbajitāti ayamaniṭṭhappasaṅgo āpajjati. Kathaṃ? ‘‘Hatthacchinno, bhikkhave, na pabbājetabbo, pabbajito nāsetabbo’’ti vā ‘‘na, bhikkhave, hatthacchinno pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassa, so ca apabbajito’’ti vā tantiyā ṭhapitāya campeyyakkhandhake ‘‘sosārito’’ti vuttattā kevalaṃ ‘‘ime hatthacchinnādayo upasampannāva honti, na pabbajitā’’ti vā ‘‘upasampannāpi ce pabbajitā, nāsetabbā’’ti vā aniṭṭhakoṭṭhāso āpajjatīti adhippāyo.

此外，为了阐明截手者等已出家者乃善出家，以及遮止对其无出家之疑虑，此处乃作出家词句之叙述。如何？由于以『比库们，截手者不应令其出家』等方式之遮止，以及无『已出家者乃善出家』之叙述处，可能引起对彼等无出家之疑虑。正如有疑虑之可能，如此则将疑虑确立。在《篇集》中，针对达上，世尊以『比库们，截手者未得恢复资格，若僧团为其恢复，则已被恢复』等方式加以遮止。依同一方式，则阐明彼等一切皆为善出家者，否则，彼等一切仅为已达上者，而非出家者——此不如意之结论随之而来。如何？若律文中确立了『比库们，截手者不应令其出家，若已出家者，应驱摈』，或『比库们，截手者不应令其出家，若令其出家者，犯恶作，彼亦为未出家者』，则由于在《咖毕亚篇》中说『已被恢复』，仅仅『此截手者等只是达上者，而非出家者』，或『即便是达上兼出家者，亦应被驱摈』——如此不如意之处境随之而来，此乃其意趣所在。

Idaṃ panettha vicāretabbaṃ – ‘‘so ca apabbajito’’ti vacanābhāvato mūgassa pabbajjasiddhippasaṅgato pabbajjāpi ekatosuddhiyā hotīti ayamaniṭṭhakoṭṭhāso kathaṃ nāpajjatīti? Pabbajjābhilāpena upasampadā idhādhippetāti sammāgāhena nāpajjati, aññathā yathābyañjanaṃ atthe gahite yathāpaññattadukkaṭābhāvasaṅkhāto aparopi aniṭṭhakoṭṭhāso āpajjati. Kathaṃ? ‘‘Na, bhikkhave, mūgo pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’ti vuttadukkaṭaṃ pabbajjapariyosāne hoti, na tassāvippakatāya. Pubbapayogadukkaṭameva hi paṭhamaṃ āpajjati , tasmā mūgassa pabbajjapariyosānasseva abhāvato imassa dukkaṭassa okāso ca sabbakālaṃ na sambhaveyya. Upasampadāvasena pana atthe gahite sambhavati kammanipphattito. Teneva pāḷiyaṃ ‘‘na, bhikkhave, paṇḍako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti dukkaṭaṃ na paññattaṃ. Apaññattattā pubbapayogadukkaṭameva cettha sambhavati, netaraṃ, ettāvatā siddhametaṃ ‘‘pabbajjābhilāpena upasampadā ca tattha adhippetā, na pabbajjā’’ti.

此处应当审察:因无「彼未出家」之语,故哑者之出家成就有可能性,出家亦以一方清净而成,如此,此不可欲之部分如何不陷入?以出家之言说,达上在此被意指,以正确理解故不陷入。否则,若依文字取义,则另一不可欲之部分亦陷入,即如所制之恶作不存在。如何?「诸比库,不应令哑者出家,若令出家者,犯恶作」,所说之恶作在出家完成时生起,非因其未被破坏。因为首先犯的是前行恶作,故因哑者之出家完成本身不存在,此恶作之机会一切时不可能发生。然而以达上之方式取义时,因甘马成就故可能发生。正因此,在圣典中未制定「诸比库,不应令般哒咖达上,若令达上者,犯恶作」之恶作。因未制定故,此处仅前行恶作可能发生,非其他。至此已成立:「以出家之言说,达上在彼处被意指,非出家」。

Etthāha – sāmaṇerapabbajjā na kāyapayogato hotīti kathaṃ paññāyatīti? Vuccate – kāyena viññāpetītiādittikādassanato. Hoti cettha –

此处有言:沙玛内拉出家非由身行为而成,如何得知?答曰:由「以身表示」等之显示而知。此处有:

‘‘Appeva sasako koci, patiṭṭheyya mahaṇṇave;

「或有兔能立足于大海,

Na tveva catugambhīre, duggāho vinayaṇṇave’’ti.

然非于四深难把握之律海」。

Brahmujugattoti ettha ‘‘niddosatthe, seṭṭhatthe ca brahma-saddaṃ gahetvā niddosaṃ hutvā uju gattaṃ yassa so brahmujugatto’’ti likhitaṃ. Atha vā kāmabhogittā devindādayo upamāvasena aggahetvā brahmā viya ujugatto brahmujugatto. Mahākucchito ghaṭo mahākucchighaṭo. Tena samāno vuccati ‘‘mahākucchighaṭasadiso’’ti. Galagaṇḍīti desanāmattamevetanti kathaṃ paññāyatīti? ‘‘Na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo’’ti vacanato. Kilāsopi idhādhippetoti na kevalaṃ so eveko, kintu pañcahi ābādhehi phuṭṭho, pāḷiyaṃ āgatā rājabhaṭādayo dāsapariyosānā, rāhulavatthumhi āgatā ananuññātamātāpitaro cāti dasapi janā idhādhippetā. Tadatthadīpanatthameva likhitakakasāhatalakkhaṇāhate pubbe vuttepi ānetvā upālitthero idha hatthacchinnapāḷiyaṃ āha. Teneva campeyyakkhandhake ‘‘atthi, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti, ekacco sosārito, ekacco dosārito’’ti (mahāva. 396) imassa vibhaṅge ‘‘pañcahi ābādhehi phuṭṭhā, rājabhaṭā, corakārabhedakaiṇāyikadāsā, ananuññātamātāpitaro cā’’ti satta janā na gahitā, na ca labbhanti, aññathā imepi tassa vibhaṅge vattabbā siyuṃ. Na vattabbā tattha abhabbattāti ce? Evaṃ sante ‘‘saṅgho osāreti, ekacco dosārito’’ti imassa vibhaṅge vattabbā paṇḍakādayo viya, na ca vuttā. Ubhayattha avuttattā na cime anubhayā bhavitumarahanti, tasmā avuttānameva dasannaṃ yathāvuttānaṃ saṅgaṇhanatthaṃ puna likhitakādayo vuttāti. Atha kimatthaṃ te idha uppaṭipāṭiyā vuttāti? Iṇāyikadāsānaṃ sosāritabhāvepi iṇāyikadāsā sāmikānaṃ dātabbāti tadadhīnabhāvadassanatthaṃ. Teneva tattha vuttaṃ ‘‘palātopi ānetvā dātabbo’’tiādi. Yo panettha coro katakammo pabbajati, rājabhaṭo vā sace katadoso, iṇāyikaggahaṇeneva gahitoti veditabbo. Atha vā yathāvuttalakkhaṇo sabbopi iṇāyikadāsānaṃ ‘‘sosārito’’ti vattabbāraho na hotīti katvā tesaṃ parivajjanatthaṃ uppaṭipāṭiyā desanā upari ārohati, na heṭṭhāti dīpanato. Likhitako ‘‘sosārito’’ti vuttattā desantaraṃ netabbo. Tathākārabhedakādayopīti veditabbaṃ.

「梵直身」者,此处如是书写:「取梵语为无过失义、最胜义,成为无过失而身直者,彼为梵直身」。或者,因欲乐故,不取天帝等为譬喻之最上,如梵天般身直者为梵直身。大腹瓮为大腹瓮。与彼相同者被称为「如大腹瓮」。「颈瘿」者,仅是教示而已,如何得知?因「诸比库,不应令患五种病者出家」之语故。白癞亦在此被意指,非仅彼一人,而是患五种病者、圣典中所来之王臣等至奴隶为止、拉胡喇事中所来之未得父母允许者,此十种人在此被意指。正为显示彼义故,伍巴离长老在此断手圣典中,引来前已说之书写者、被击者之相等而说。正因此,在占波亚篇集中「诸比库,有人未达驱摈,若僧团驱摈之,某者被善驱摈,某者被恶驱摈」,在此之分别中,未取「患五种病者、王臣、盗贼破坏者负债者奴隶、未得父母允许者」此七种人,亦不可得。否则,此等亦应在彼分别中说。若谓:因在彼处不应说故不可能?若如是,「僧团驱摈,某者被恶驱摈」,在此之分别中应说般哒咖等,然未说。因两处皆未说故,此等非不属两者,故为摄取未说之十种如所说者,再说书写者等。然为何彼等在此以倒序而说?为显示负债者奴隶虽有被善驱摈之状态,负债者奴隶应给予主人,故依属彼之状态。正因此,在彼处说「逃亡者亦应捉来给予」等。然此处若盗贼已作业而出家,或王臣若已作过失,应知以负债者之摄取即被摄取。或者,为避免彼等,因一切如所说相之负债者奴隶不应说「被善驱摈」,教示向上升,非向下,以显示故。书写者因被说「被善驱摈」故应带往他方。如是破坏者等亦应知。

Ettāvatā bhagavatā attano desanākusalatāya pubbe gahitaggahaṇena yathāvuttānaṃ dasannampi pabbajjupasampadākammanipphatti, uppaṭipāṭivacanena puggalavemattatañca desanāya kovidānaṃ dīpitaṃ hotīti veditabbaṃ. Hoti cettha –

至此应知:世尊以自己之教示善巧,以前所取之摄取,如所说之十种之出家达上甘马成就,以倒序之语,人之差别,对善巧于教示者已显示。此处有:

‘‘Vattabbayuttaṃ vacanena vatvā, ayuttamiṭṭhaṃ nayadesanāya;

「应说之事以言说已,以不相应之所欲,以法之教示;

Sandīpayantaṃ sugatassa vākyaṃ, cittaṃ vicittaṃva karotipī’’ti.

阐明善逝之语,如杂色之心,亦令心杂色。」

Etthāha – campeyyakkhandhake ūnavīsativasso ubhayattha avuttattā anubhayo siyāti? Na siyā avuttattā eva. Yadi hi tatiyāya koṭiyā bhavitabbaṃ, sā avassaṃ bhagavatā vattabbāva hoti, na ca vuttā, tasmā na so anubhayo hoti. Atha kataraṃ pakkhaṃ bhajatīti? Dosāritapakkhaṃ bhajati. Atha kasmā na vuttoti? Sikkhāpadena paṭisiddhattā. Upanāhaṃ bandhitvāti puna bandhanaṃ katvā. ‘‘Nānāvidhehi osadhehi pādaṃ bandhitvā āvāṭake pavesetvā kattabbavidhānassetaṃ adhivacana’’nti likhitaṃ. Kappasīso vā hatthī viya. Gobhattanāḷikā nāma gunnaṃ bhattapānatthaṃ katanāḷikā. Upakkamukho nāma kudhitamukho vuccati, vātaṇḍiko nāma aṇḍakesu vuḍḍhirogena samannāgato. Vikaṭo nāma tiriyaṃ gamanakapādehi samannāgato. ‘‘Guṇi kuṇī’’ti duvidho kira pāṭho. Yesañca pabbajjā paṭikkhittā, upasampadāpi tesaṃ paṭikkhittāvātiādi yasmā hatthacchinnādayo upasampadāvaseneva vuttā, tasmā te eva hatthacchinnādayo sandhāyāha.

于此有问:于占波亚卡篇集中,未满二十岁者,因于两处皆未说故,应为两者皆非耶?不应为两者皆非,正因未说故。若应成为第三种类,彼必定应由世尊所说,然而未说,是故彼非两者皆非。然则彼依何方?彼依过失方。然则何故未说耶?因为以学处所禁止故。「结怨恨后」者,再作结缚。有书写:「以种种药物缚足后,置入窑中,此为应作方法之同义语。」如咖巴头象。「牛食管」者,名为为牛作饮食之管。「伍巴咖木口」者,名为饥饿口,「瓦丹地咖」者,名为具睾丸增大病者。「维咖德」者,名为具横行足者。「古尼库尼」,据说有二种读法。「凡出家被拒者,达上亦被拒」等,因为手断等仅以达上而说,是故正指彼等手断等而说。

Hatthacchinnādivatthukathāvaṇṇanā niṭṭhitā. · 断手者等事论之注释终了。

Alajjīnissayavatthukathāvaṇṇanā依止无惭者事论之注释。

§120

120. ‘‘Na , bhikkhave, alajjīnaṃ nissayo dātabbo’’ti iminā alajjīhi bhikkhūhi, sāmaṇerehi vā saddhiṃ dvepi dhammāmisaparibhogā paṭikkhittā honti nissayabhāve bhāvato tesaṃ. Yathāha ‘‘ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā’’tiādi (mahāva. 79) upajjhāyassapi nissayappaṇāmanasambhavato, sopi saddhivihārikassa nissayoti veditabbaṃ, tasmā upajjhāyo ce alajjī hoti, na taṃ nissāya vasitabbanti siddhaṃ hoti. Bhikkhūnaṃ sammāpaṭipattiyā samānabhāgo bhikkhu sabhāgo. Tassabhāvo bhikkhusabhāgatā. Taṃ bhikkhusabhāgataṃ. Yāva jānāmīti adhippāyena vasituṃ vaṭṭati. Bhikkhūhi sabhāgataṃ. Kiṃ taṃ? Lajjibhāvaṃ. ‘‘Sattāhaṃ…pe… gahetabbo’’ti ettha ‘‘sattāhamattaṃ vasissāmi, kiṃ bhikkhusabhāgatājānanenāti jānane dhuraṃ nikkhipitvā vasituṃ na labhatīti attho’’ti likhitaṃ. ‘‘Bhikkhusabhāgataṃ pana jānanto sveva gamissāmi, kiṃ me nissayārocanenā’’ti aruṇaṃ uṭṭhapetuṃ na labhati. ‘‘Pure aruṇaṃ uṭṭhahitvā gamissāmī’’ti ābhogena sayantassa ce aruṇo uggacchati, vaṭṭati.

一二〇、「诸比库,不应给无惭者依止」,以此,由无惭诸比库或沙玛内拉,二种法食受用皆被禁止,因于无依止状态时,彼等之存在故。如所说:「诸比库,老师应摄受弟子、随护、以诵习、以遍问、以教诫、以教示」等,因上师亦有给予依止之可能性,彼亦应知为同住弟子之依止,是故若上师为无惭者,不应依彼而住,此得成立。于诸比库之正行道中,同等分之比库为同分。彼之状态为比库同分性。彼比库同分性。以「我当知」之意趣而住为允许。与诸比库之同分性。何为彼?有惭状态。「七日……应取」,于此有书写:「『我将住七日,何需知比库同分性』,如是舍弃知之重担而住,不得。」之义。「然而知比库同分性者,『我自将去,何需告知依止』」,不得升起黎明。「先前黎明升起后我将去」,以意向而卧者,若黎明升起,允许。

Gamikādinissayavatthukathāvaṇṇanā出行者等依止事论之注释。

§121

121.‘‘Addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti avassakāleyeva vassakāle addhānagamanassa pāḷiyaṃyeva paṭikkhittattā’’ti vuttaṃ, taṃ appamāṇaṃ sattāhaṃ vassacchedādivasena addhānagamanasambhavato, gacchantasseva vassakālagamanasambhavato ca. Antarāmagge…pe… anāpattīti nissayadāyakābhāveyeva. ‘‘Tassa nissāyā’’ti pāṭhānurūpaṃ vuttaṃ, taṃ nissāyāti attho. ‘‘Yadā patirūpo nissayadāyako āgacchissatī’’ti vacanena ayaṃ vidhi avassakāle evāti siddhaṃ. ‘‘Antovasse pana kassaci āgamanābhāvā’’ti vuttaṃ. Sace so jalapaṭṭane vā thalapaṭṭane vā vasanto vassūpanāyikāya āsannāya gantukāmo suṇāti ‘‘asuko mahāthero āgamissatī’’ti, taṃ ce āgameti, vaṭṭati. Āgamentasseva ce vassūpanāyikadivaso hoti, hotu, gantabbaṃ tattha, yattha nissayadāyakaṃ labhatīti. Pātimokkhuddesakābhāvena ce gantuṃ vaṭṭati, pageva nissayadāyakābhāvena. Sace so gacchanto jīvitantarāyaṃ, brahmacariyantarāyaṃ vā passati, tattheva vasitabbanti eke.

一二一、「行于道路之比库,不得依止而无依止者,于住处」,有说:「唯于必要时,于瓦萨时,因于律藏本身禁止道路行故」,彼为无量,因有以七日、瓦萨中断等而行道路之可能性,及正行者亦有瓦萨时行之可能性故。「于中途……无罪」者,唯于无依止给予者时。依文句相应而说「彼依止」,义为依彼。以「当适当之依止给予者来时」之语,此规定唯于必要时,此得成立。有说:「然于瓦萨中,因无任何人之来。」若彼住于水岸或陆岸,当瓦萨入日临近时欲去,闻「某大长老将来」,若彼来,允许。若正来时成为瓦萨入日,虽然如此,应去彼处,于彼处得依止给予者。若因无巴帝摩卡诵者而允许去,何况因无依止给予者。若彼行时见命难、梵行难,应住于彼处,某些人如是说。

§122

122. ‘‘Nāhaṃ ussahāmi therassa nāmaṃ gahetu’’nti itthannāmo itthannāmassa āyasmatoti lakkhaṇato āha. ‘‘Gottenāpī’ti vacanato yena vohārena vohariyanti, tena vaṭṭatīti siddhaṃ, tasmā ‘ko nāmo te upajjhāyo’ti puṭṭhenāpi gottameva nāmaṃ katvā vattabbanti siddhaṃ hoti, tasmā catubbidhesu nāmesu yena kenaci nāmena anussāvanā kātabbā’’ti vadanti. Ekassa bahūni nāmāni honti, tattha ekaṃ nāmaṃ ñattiyā, ekaṃ anussāvanāya kātuṃ na vaṭṭati, atthato, byañjanato ca abhinnāhi anussāvanāhi bhavitabbanti. Katthaci ‘‘āyasmato buddharakkhitattherassā’’ti vatvā katthaci kevalaṃ ‘‘buddharakkhitassā’’ti sāveti, ‘‘sāvanaṃ hāpetī’’ti na vuccati nāmassa ahāpitattāti eke. Sace katthaci ‘‘āyasmato buddharakkhitassā’’ti vatvā katthaci ‘‘buddharakkhitassāyasmato’’ti sāveti, pāṭhānurūpattā khettameva otiṇṇantipi eke. Byañjanabhedappasaṅgato anussāvane taṃ na vaṭṭatīti eke. Sace pana sabbaṭṭhānepi tatheva vadati, vaṭṭati bhagavatā dinnalakkhaṇānurūpattā. Lakkhaṇavirodhato aññathā na vaṭṭatīti ce? Na, payogānurūpattā. Tattha tathā, idha aññathā payogoti ce? Na, vipattilakkhaṇānaṃ virodhato. Na sabbena sabbaṃ, sāvanāhāpanā eva hi pāḷiyaṃ tadatthavibhāvane āgatāti aññapadesu sāvanesu parihāro na sambhavati āciṇṇakappavirodhato. Sopi kiṃpamāṇanti ce? Pamāṇaṃ ācariyuggahassa pamāṇattā.

一二二、「我不能取长老之名」,以相而说:「某名者,具寿某名」。以「亦以姓」之语,以彼所称呼之称呼,允许,此得成立,是故被问「汝上师何名」者,亦仅以姓作为名而应说,此得成立,是故于四种名中,以任何名应作告知,如是说。一人有众多名,于彼处,以一名作白,以一名作告知,不允许,应以义、以字母不异之诸告知。于某处说「具寿佛护长老」后,于某处仅告知「佛护」,不说「失告知」,因名未失,某些人如是说。若于某处说「具寿佛护」后,于某处告知「佛护具寿」,因文句相应,仅落入田,某些人亦如是说。因字母差别之过失,于告知中彼不允许,某些人如是说。然而若于一切处皆如是说,允许,因与世尊所给予之相相应。若因与相相违,异则不允许耶?不然,因与运用相应。于彼处如是,于此处异运用耶?不然,因与失坏相之相违。非一切一切,于律藏本身,告知之失坏正为显示彼义而来,于其余语之告知中,救济不可能,因与惯行规定相违。彼亦何量耶?量为老师取之量故。

§123

123.Dve ekānussāvaneti ettha gaṇṭhipade tāva evaṃ likhitaṃ ‘‘ekato pavattaanussāvane’’. Idaṃ sandhāyāti nānupajjhāyaṃ ekācariyaṃ anussāvanakiriyaṃ sandhāya, tañca anussāvanakiriyaṃ ekenupajjhāyena nānācariyehi anujānāmīti attho. Nānupajjhāyehi ekenācariyena na tveva anujānāmīti atthoti. Porāṇagaṇṭhipadepi tatheva vatvā ‘‘tiṇṇaṃ uddhaṃ na kenaci ākārena ekato vaṭṭatī’’ti vuttaṃ, taṃ yuttaṃ, na hi saṅgho saṅghassa kammaṃ karotīti ācariyo. Idaṃ panettha cintetabbaṃ. Kathaṃ? Cattāro vā atirekā vā upasampadāpekkhā saṅghavohāraṃ na labhanti bhikkhubhāvaṃ appattattā. Kevalaṃ bhagavatā paricchinditvā ‘‘tayo’’ti vuttattā tato uddhaṃ na vaṭṭatīti no takkoti ācariyo. Anugaṇṭhipadepi ayamevattho bahudhā vicāretvā vutto. Tathā andhakaṭṭhakathāyampi. Na sabbattha imasmiṃ atthavikappe matibhedo atthi. Yā panesā ubho paripuṇṇavīsativassā, ubhinnamekupajjhāyo, ekācariyo, ekā kammavācā, eko upasampanno, eko anupasampannoti parivārakathā, taṃ dassetvā eko ce ācariyo dvinnaṃ, tiṇṇaṃ vā upasampadāpekkhānaṃ ekaṃ kammavācaṃ ekenupajjhāyena sāveti, vaṭṭatīti eke. Taṃ ayuttaṃ, na hi sakkā sithiladhanitādibyañjanalakkhaṇasampannaṃ tasmiṃ khaṇe kammavācaṃ dassetuṃ vimuttadosādīsu patanato . Visuṃ visuṃ karaṇaṃ sandhāya idaṃ vuttanti dīpanatthaṃ ‘‘tayo paripuṇṇavīsativassā , tiṇṇamekupajjhāyo, ekācariyo, ekā kammavācā, dve upasampannā, eko anupasampanno’’ti na vutto. Evañhi vutte sakkā tīsu ākāsaṭṭhamapanetvā sīmaṭṭhānaṃ dvinnamanurūpaṃ kammavācaṃ dassetuṃ, tamaniṭṭhappasaṅgaṃ nivāretuṃ ‘‘ubho’’ti vuttaṃ. ‘‘Tattha paripuṇṇavīsativassavacanena vatthusampatti, parisāya padhānattā, ācariyupajjhāyavacanena parisasampatti, kammavācāya anussāvanasampatti dassitā, sīmasampatti evekā na dassitā. Tato vipatti jātā kammavācānaṃ nānākkhaṇikattā. Ekakkhaṇabhāve sati ubhinnaṃ sampatti vā siyā vipatti vā, na ekasseva sampatti ekassa vipattīti sambhavati vimuttādibyañjanadosappasaṅgato’’ti vuttaṃ, taṃ vacanaṃ ubhopi cete sīmagatāva honti, ubhinnaṃ ekato kammasampattidīpanato dvinnaṃ ekato anussāvanaṃ ekena upajjhāyena ekenācariyena vaṭṭatīti sādheti. Dvinnaṃ, tiṇṇañca ekato sasamanubhāsanā ca pāḷiyaṃyeva dassitā, tañca anulometi. Aṭṭhakathācariyehi nānuññātaṃ, na paṭikkhittaṃ, vicāretvā gahetabbanti ācariyo, taṃ dhammatāya virujjhati.

123．关于『两人一次宣读』——首先，在结集注中如此写道：『同时宣读』。『鉴于此』之义，乃是鉴于非一位亲教师而由一位老师宣读羯磨之情形；其义为：由一位亲教师，允许由多位老师为两人或三人共同宣读，而不允许由多位亲教师、一位老师宣读。古结集注中亦作同样说明，并云：『三人以上，无论以何种方式，均不得共同进行』，此说有其道理——老师谓：实因僧团不为僧团作甘马故。然此处有一点须加思量，如何思量？老师谓：四人或四人以上之求达上者，因尚未获比库身份，故不得称为僧团；仅因世尊划定限制，说为『三人』，故三人以上不得行之，此非推论所能及。在补充注中，此义亦经多方考量后得以阐明。同样，在安达咖注疏中亦然。并非在此义之解释上处处皆有见解分歧。然而，关于此二者——即两人皆满二十岁、二人共一位亲教师、一位老师、一篇甘马语、一位已达上者、一位未达上者——之围绕说明，展示此义后，有人主张：若一位老师为两位或三位求达上者以一位亲教师宣读一篇甘马语，此为合法。老师认为此说不当——因在当下不可能展示出具备松紧等语调特征之甘马语，以免落入解脱过失等。为阐明须分别进行之义，故此处所说乃就分别进行而言，因此并未说『三人皆满二十岁、三人共一位亲教师、一位老师、一篇甘马语、二位已达上者、一位未达上者』。若如此说，则可对三人中身处虚空者加以排除，以合于二人之戒场位置宣读甘马语；为遮止此一不当之过失，故说『两人』。『其中，以满二十岁之语，显示事缘具足；以众居首位故，以老师与亲教师之语，显示众具足；以甘马语，显示宣读具足；唯有戒场具足未予显示。由此产生过失，乃因甘马语发生于不同时刻。若处于同一时刻，则二人或具足或不具足，不可能一人具足一人不具足，因有落入解脱等语调过失之虞。』——此语指出，此两人均已入戒场，为阐明二人共同甘马具足，故成立由一位亲教师、一位老师为二人共同宣读为合法。经文中已明示二人或三人共同宣读及共同随诵，此亦与之相符。老师谓：此为注疏师们所未许可、亦未禁止之事，应加以审思后取用；然此与法之性质相违。

Ayañhi buddhānaṃ dhammatā – yadidaṃ yattha yattha vacananānattamatthi, tattha tattha garukesu ṭhānesu vattabbayuttaṃ vadanti. Dūtena upasampadādayo cettha nidassanaṃ. Yasmā cettha pubbe anuññātakammavācāya nānattaṃ natthi, tasmā ‘‘anujānāmi, bhikkhave, dve tayo ekānussāvane kātu’’nti vatvā ‘‘evañca pana, bhikkhave, kātabbo’’ti na vuttaṃ. Nānatte satipi tattha tattha dvinnaṃ, bahūnaṃ vā vasena vuttakammavācānusārena gahetabbato avuttanti ce? Na hi lahukesu ṭhānesu vatvā garukesu avacanaṃ dhammatāti ācariyo. Aññatarasmiṃ pana gaṇṭhipade evaṃ papañcitaṃ dve ekānussāvaneti dve ekato anussāvane. ‘‘Ekena’’ iti pāṭho, ekena ācariyenāti attho. Purimanayenevāti ‘‘ekena vā dvīhi vā ācariyehī’’ti vuttanayena eva, tasmā ekenācariyena dve vā tayo vā anussāvetabbā. ‘‘Dvīhi vā tīhi vā’’ti pāṭho. Nānācariyā nānupajjhāyāti ettha ‘‘tañca kho ekena upajjhāyena, na tveva nānupajjhāyenā’’ti vuttattā na vaṭṭatīti ce? Vaṭṭati. Kathaṃ? Ekena anussāvane ekānussāvaneti viggahassa pākaṭattā līnameva dassetuṃ ‘‘ekato anussāvane’’ti viggahova vutto, tasmā ujukattameva sandhāya tañca kho ekena anussāvanaṃ ekānussāvanaṃ, ekena upajjhāyena anujānāmi, na tveva nānupajjhāyenāti attho. Idaṃ sandhāya hi dvidhā viggaho, tasmā ‘‘nānācariyehi nānupajjhāyā na vaṭṭantīti siddhamevā’’ti aññathāpi vadanti. Tañca kho ekena upajjhāyena ekassa upajjhāyassa vā vattabbaṃ anussāvanaṃ, na tveva nānupajjhāyena anujānāmīti attho. Kiṃ vuttaṃ hoti? ‘‘Eko ācariyo, dve vā tayo vā upasampadāpekkhā dvinnaṃ tiṇṇaṃ vā upajjhāyānaṃ na tveva anujānāmī’’ti kira vuttanti. Aparasmiṃ pana gaṇṭhipade ‘‘ekena anussāvaneti viggahassa pākaṭattā taṃ pakāsetuṃ ‘ekenā’ti vuttaṃ. Evaṃ vutte avassaṃ paṇḍitā jānanti. Taṃpākaṭattā ce jānanti, ekenāti iminā kinti ce? Kiñcāpi jānanti, vivādo pana hoti aladdhalesattā, jānituñca na sakkā, ‘ekenā’ti vutte pana taṃ sabbaṃ na hotīti vutta’’nti likhitaṃ. Evaṃ ettha aneke ācariyā ca takkikā ca anekadhā papañcenti, taṃ sabbaṃ suṭṭhu upaparikkhitvā garukulaṃ payirupāsitvā vaṃsānugatova attho gahetabbo. ‘‘Na sabbattha imasmiṃ atthavikappe matibhedo atthī’’ti vuttameva.

此乃诸佛之法性——凡在言辞有所差异之处，于重大事项中，应说应说之语。以派使者行达上等为此处之例证。正由于此处先前所允许之甘马语并无差异，故说『比库们，我允许一次宣读中为两人或三人作』之后，并未说『比库们，应如此进行』。若言：即使有差异，也应依各处就二人或多人所说甘马语之方式来理解，虽未明说，亦应如此取用？老师谓：于轻微事项中说明，而于重大事项中不作说明，此非法之性质。然而，在另一结集注中如此详加阐述：『两人一次宣读』，即两人同时宣读。读为『以一人』，义为以一位老师。『依前述方式』即依照『以一位或两位老师』所说之方式，故由一位老师为两人或三人作宣读。读为『以两人或三人』。若言：『那么，多位老师、多位亲教师』，此处因已说『此乃以一位亲教师，而非以多位亲教师』，故不合法？合法。如何合法？因『以一人宣读』分析为『一次宣读』，此分析显而易见，故仅为显示简略之义，说为『同时宣读』之分析形式；因此，就直接意义而言，鉴于此，『以一人宣读』即一次宣读，我允许以一位亲教师宣读，而非以多位亲教师。鉴于此，故有两种分析；因此，亦有人另作说明：『多位老师、多位亲教师不合法，此已成立。』『此乃以一位亲教师』之义为：应由一位亲教师宣读，我不允许以多位亲教师宣读。此言何意？据云，所说之意为：『一位老师，两位或三位求达上者——我不允许两位或三位亲教师如此宣读。』在另一结集注中则写道：『以一人宣读，因此分析显而易见，为阐明此义，说为「以一人」。如此说时，智者必然了知。若因其显而易见而了知，则说「以一人」又有何用？虽然了知，然因未获引据而生争论，且无法得知；说「以一人」时，则一切皆不如此——此乃所写之义。』如此，此处诸多老师与论义者从多方面详加阐释，将此一切善加审察后，亲近大师，应依传承之义加以取用。如前所云：『并非在此义之解释上处处皆有见解分歧。』

Upasampadāvidhikathāvaṇṇanā达上仪法论之注释。

§125

125.Kuṭṭhaṃ gaṇḍoti ettha kuṭṭhādiggahaṇena hatthacchinnādayopi gahitāva hontīti porāṇā, tasmā ‘‘manussosi purisosī’’ti etehi bhabbābhabbapuggalaparivajjanaṃ karoti. ‘‘Bhujissosi aṇaṇosī’’tiādīhi pubbe hatthacchinnādhikāre vuttaatthavikappesu dutiyaṃ vikappaṃ upathambheti. Tattha ‘‘aṇaṇosi bhujissosī’’ti anukkamena avatvā uppaṭipāṭiyā vacanena bhujisso hoti, na ca rañño bhattavetanavasena bhaṭo. Rājādhīnattā pana so rājabhaṭapakkhaṃ bhajatīti tabbipakkhabhāvapucchanatthaṃ ‘‘nasi rājabhaṭo’’ti vuttaṃ. Aññathā pañcahi ābādhehi phuṭṭhānaṃ gahaṇeneva sabbesaṃ gahaṇe siddhe itare na vattabbā. Atha vattabbā, sabbepi vattabbā siyuṃ.

125．『癞病、疮肿』——此处，古师认为：以癞病等之列举，亦已含摄截手等情形在内；因此，以『你是人吗？你是男人吗？』等语，作出能度者与不能度者之辨别排除。以『你是自由人吗？你无债务吗？』等语，支持先前截手等情形之义解中第二种解释。其中，不依次序说『无债务吗？自由人吗？』，而以倒置之语序来说，是因为他是自由人，但并非以国王的口粮或薪俸为食之受雇者；然由于他受国王管辖，故倾向于国王雇佣之一方；为询问其是否属于彼之对立面，故说『你不是王兵吗？』否则，以摄取五种疾病所侵者之语，已涵盖一切人之摄取，则其余之语便无须说。若须说，则一切亦皆应说。

Cattāronissayādikathāvaṇṇanā四依止等论之注释。

§128-9

128-9.‘‘Tāvadeva chāyā metabbā’’tiādi ‘‘bhikkhūnaṃ pāde vandāpetvā’’ti vacanato therātherabhāvajānanatthaṃ vuttaṃ. ‘‘Cirena agamāsī’’ti kira porāṇapāṭho, ciraṃ akāsīti catthi.

128-129．『应立即量取日影』等语，直至『令礼比库们之足』——此语乃为知晓长老与非长老之身份而说。据传，古读本为『他是经过长时间才来的吗』，亦有『他做了很长时间』之读法。

§130

130.Anāpattisambhoge saṃvāseti ukkhittakena saddhiṃ sambhogasaṃvāsapaccayā pācittiyāpatti paññattā, tato anāpattīti attho. Kathaṃ paññāyatīti? Saṃvāsaggahaṇe. Alajjinā saddhiṃ sambhogapaccayā āpajjitabbaṃ dukkaṭaṃ pana āpajjati eva, na saṃvāsapaccayā. Na hi alajjinā saddhiṃ saṃvāso paṭikkhitto. Saṃvāso panettha sahaseyyappahonake āvāse sahavāso, na ‘‘pārājiko hoti asaṃvāso’’ti ettha vuttasaṃvāso. Ayaṃ saṃvāso ukkhittakena saddhiṃ na vaṭṭati. Alajjinā saddhiṃ ekacco vaṭṭati. Dhammasambhogavinimuttovetaro . Idaṃ pana ‘‘ukkhittako vibbhamī’’tiādisuttaṃ imasmiṃ upasampādetabbānupasampādetabbadīpanasāmaññato vuttaṃ. Kiñca bhiyyo paṭipattikkamatova āpattito suddhi hoti, na vibbhamena, tasmā upasampanno bhikkhu antamaso dubbhāsitampi āpajjitvā aparabhāge vibbhamitvā āgato upasampajjati, taṃ āpattiṃ desetvāva sujjhati, na aññathāti upasampannassa suddhikkamadassanatthaṃ. Asādhāraṇāpattiyā adassanapaccayā ukkhittakassa liṅgaparivattanena āpattito vuṭṭhitassa puna ce pakatiliṅgamevuppajjati, nānāsaṃvāsakatāva, vibbhamitvā āgatepi yathāvuttanayeneva upasampādetvā na vuṭṭhitattāti ce? Na liṅgantarapātubhāvā. Na vibbhamena kammāsujjhanato. Na kammāsujjhane puna upasampadākammavipattippasaṅgato. Na ca kammavipatti, na ca kammapaṭippassaddhi. Vibbhamena ca anupasampanno nānāsaṃvāsakabhāvena kammaṃ kopeti dhammissarena āhacca bhāsitattā. Teneva ‘‘passissasī’’ti anāgatavacanaṃ kataṃ. Tādiso pana gahaṭṭho nikkhittavattapārivāsiko viya pakatattabhūmiyaṃ vibbhamādinā anupasampannapakatiyaṃyeva tiṭṭhatīti imassa sabbassapi atthavikappassa dassanatthamidaṃ vuttanti veditabbaṃ. Pubbe vuttappakāro pana parivattitaliṅgo hutvā puna pakatiliṅge ṭhitaukkhittako puna pucchitabbo ‘‘passasī’’ti. ‘‘Āma passāmī’’ti vadanto osāretabbo. ‘‘Desehī’’ti na vattabbo liṅgaparivattanena vuṭṭhitattā. Tappaṭikammo ukkhittako pucchitabbo ‘‘paṭikammaṃ kiṃ te kata’’nti, ‘‘āma kata’’nti vadanto osāretabbo. ‘‘Kattabbaṃ me paṭikammaṃ na hotī’’ti vadanto na osāretabboti eke. Asādhāraṇāpattimhi idaṃ vidhānaṃ, na sādhāraṇāya. Tattha ukkhittako liṅgaparivattaneneva paṭippassaddhakammoti eke. Vicāretvā yuttataraṃ gahetabbanti ācariyo. Anugaṇṭhipade pana ‘‘alajjiparibhogo sahatthadānādivasena paricchinditabbo, ‘sāraṇīyadhammapūrakādayo dassetvā alajjissa sahatthā dātuṃ vaṭṭatī’ti vadantānaṃ vādo paṭisedhetabbo. Kathaṃ? Ukkhittakassa sahatthā dātuṃ na vaṭṭatīti vinicchayānusārena. Dāpetuṃ pana vaṭṭatevāti ca. Kiñcāpi alajjiparibhogavasena dukkaṭaṃ, atha kho ayaṃ alajjī na hoti, tasmā sabbākārena nirāpattitaṃ sandhāya ‘anāpatti sambhoge saṃvāse’ti vuttaṃ. Kathaṃ paññāyatīti? Viññeyyo atthato ucchurasakasaṭānaṃ sattāhakālikayāvajīvikattā ‘vaṭṭati vikāle ucchuṃ khāditu’nti saññaṃ uppādetvā taṃ khāditvā tappaccayā pācittiyaṃ na passati, vaṭṭatīti tathāsaññitāya. Yo vā pana āpattiṃ āpannabhāvaṃ paṭijānitvā ‘na paṭikaromī’ti abhinivisati, ime dve –

130．关于『共住共用无犯』——制定此戒之缘由，是因为与被举罪者共用财物、共住而招致巴吉帝亚罪；脱离此缘便无犯，此为其义。如何得知？在『共住』之摄取中。与无惭者共用财物，应招恶作罪，而非因共住之缘；此罪确实发生，并非因共住之缘。盖与无惭者共住，并非被禁止。此处之共住，是指在可供同住之住所中共同居住，而非「犯巴拉基咖者则为别住」之所说共住。此共住与被举罪者不合法，与无惭者则某些情形合法。其余则脱离法之共用。然而，此『被举罪者还俗』等经文，乃因此经在阐明应受达上者与不应受达上者这一通义中而说。更有甚者，清净乃从实行改悔而来，而非从还俗而来；因此，为显示已达上比库之清净方式——已达上比库即使犯至恶说，事后还俗而归来，仍可受达上，须忏悔彼罪方得清净，而非以其他方式。对于非共通之罪，因不承认而被举罪，通过改变形相而从罪中出罪者，若再度现起本来形相，则已成为别众；即使还俗归来，亦依上述方式受达上后，并未从中出罪，如何？并非因现起另一形相。并非因还俗而甘马不清净。若甘马不清净，则再受达上甘马亦有过失之虞。而甘马既无过失，甘马亦无止息。还俗后，以成为别众者之身份，因威权支配之法而触动甘马，故成为未达上者。正因如此，使用了『你将会见到』这一未来时态之语。然而，此类还俗者，如同一位放下行持者，身处于本来状态之位，以还俗等方式，仍安住于未达上者之本来状态之中——须知，为显示此一切义之解释，故作此说。前述之已改变形相而再度安住于本来形相中的被举罪者，应再询问：『你见到了吗？』答言『是的，我见到了』者，应予撤销举罪。不应说『请忏悔』，因为他已通过改变形相而出罪。对于已行改悔的被举罪者，应询问：『你的改悔是否已经完成？』答言『是的，已经完成』者，应予撤销举罪。答言『我应当完成的改悔尚未完成』者，不应予以撤销举罪——某些人如此主张。此规定适用于非共通之罪，而非共通之罪。其中，某些人认为，被举罪者通过改变形相，甘马即告止息。老师谓：应审思后取较为合理者。在补充注中，则云：『无惭者之受用，应依亲手给予等方式加以界定；对于主张「出示使他欢喜之诸法等后，可亲手给予无惭者」之说，应予以驳斥。如何驳斥？依照不得亲手给予被举罪者之判决原则。然使人给予则合法。虽然因无惭者之受用而招恶作，然此人并非被举罪者，因此，就完全无罪义而言，说「于共用共住无犯」。如何得知？应从意义上加以理解——甘蔗汁、甘蔗渣为七日药与终生药，故令人起「可以在非时食用甘蔗」之想，食用之后，因此缘而不见巴吉帝亚，因有如此之想而合法。或者，对于已承认犯罪而固执说「我不改悔」者——此二者：』

‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

『故意犯罪，覆藏罪过；』

Agatigamanañca gacchati, ediso vuccati alajjīpuggalo’ti. (pari. 359) –

「行不应行,如是者称为无惭人。」

Vuttalakkhaṇe apatanato alajjino na honti, tasmā ‘yo āpattidesanapaṭikammāni na karoti, tena saddhiṃ sambhogādikaraṇe anāpattī’ti visesetvā vuttavacanena, itarenapi saddhiṃ kiñcāpi rūpiyasaṃvohāro na hoti, atha kho kayavikkayena āpatti hotiyevāti nayo dinno hoti, pañcahi saddhiṃ sabbathāpi anāpattīti nayo ca. Evaṃ sāpattiṭṭhānesu visesetvā ca vacanato idha tathā avuttattā tena saha alajjiparibhogo natthi. Bhajāpiyamāno pana alajjipakkhaṃ bhajatīti imināpi upāyena sabbattha taṃ taṃ saṃsanditvā attho pariyesitabboti apare. Ācariyā pana evaṃ na vadantī’’ti vuttaṃ. ‘‘Sacāhaṃ na passissāmīti vadati, na pabbājetabbo’’ti vuttattā pubbe āpannāpattiyo uppabbajitassāpi na paṭippassambhantīti siddhaṃ, teneva ācariyā āpattiṃ desāpetvāva sikkhāpaccakkhānaṃ kārāpentīti ca anāpatti sambhoge saṃvāseti idaṃ pubbe āpannaṃ santiṃ eva āpattiṃ na passatīti āsaṅkitabbo. Sā paṭippassaddhāti ñāpanatthaṃ vuttanti ca eke. ‘‘Passissasī’’ti gahaṭṭhattā desetuṃ na vaṭṭatīti anāgatavasena vuttaṃ. ‘‘Upasampādetvā passissasī’’ti parivāsādinā kattabbassa atthibhāvena ‘‘passasī’’ti avatvā anāgatavasena vuttaṃ, osāretvāti abbhānavasena. Tattha puna kātabbassa abhāvā ‘‘passasī’’ti vuttaṃ. Idaṃ sabbaṃ sabbattha paṭijānanaṃ sandhāya vuttaṃ. Ekatrāpi puna na paṭijānāti, etena saha tassā āpattiyā anurūpena saṃvāso na kātabbo, alajjibhāvenāti vuttaṃ hoti. Diṭṭhiyātiādīsu osāraṇaṃ nāma samānakammādinā karaṇanti attho. Anāpatti sambhogeti ukkhittakena sambhoge anāpatti. Kasmā? Ukkhittakakammassa gahaṭṭhabhāvena paṭippassaddhattā, teneva ‘‘alabbhamānāya sāmaggiyā’’ti vuttaṃ. Idāni bhikkhubhāve kattabbatoti keci. Dvīsupi vāresu kammapaṭippassaddhividhānaṃ teyeva jānanti, tasmā sabbavāresu yuttamayuttañca suṭṭhu sallakkhetvā kathetabbaṃ.

因不堕于所说特相,故非无惭者。因此,以「对于不作罪之说示与对治者,与彼共受用等无罪」之特别说示之语,亦显示了与其他人虽无金钱交易,然以买卖而有罪之理趣;又显示了与五种人一切情况下皆无罪之理趣。如是,在有罪处以特别说示之语故,此处因未如是说,故与彼无惭者之共受用不存在。然而,有其他人说:「被劝令归附者归附无惭者之一方」,以此方便,应于一切处探求与各各相关之义理。然而,诸老师不如是说。因说「若我不见,则不应令出家」,故先前所犯之罪,对已令出家者亦不止息,此已成立。因此,诸老师令说示罪后才令舍学。又,「与受用共住无罪」者,应理解为:此人不见先前所犯而存在之罪。为显示「彼罪已止息」而说。有人如是说。「汝将见」者,因在家身份不适合说示,故以未来式说。「令达上后汝将见」者,因应以别住等作之事存在,故不说「汝见」而以未来式说。「令还俗」者,以还俗之方式。于彼处,因应作之事不存在,故说「汝见」。此一切皆关于一切处之承认而说。又,若于一处亦不承认,与此人不应以与彼罪相应之方式共住,因其为无惭者,如是说。「于见等」中,还俗者,谓以相同甘马等作之,此为义理。「与受用无罪」者,与被举罪者共受用无罪。为何?因被举罪之甘马以在家身份而止息,因此说「于不得和合时」。有人说:现今应于比库身份作。于两次情况中,甘马止息之规定,唯彼等知之。因此,于一切情况中,应善加观察适当与不适当而说。

Yo khandhakaṃ pabbajjanāmadheyyaṃ,

知晓篇集、出家、名字,

Nānānayaṃ sāsanamūlabhūtaṃ;

种种理趣、教法根本;

Ñatvā pakāseti parassa sammā,

正确为他人开示者,

Tassādhipaccaṃ munisāsanasminti.

于牟尼教法有主权。

Mahākhandhakavaṇṇanā niṭṭhitā. · 《大篇集》注释终了。

2. Uposathakkhandhakavaṇṇanā二、伍波萨他篇集注释

Sannipātānujānanādikathāvaṇṇanā准许集会等事的注释

§132-3

132-3.Tenasamayenāti attano ovādapātimokkhuddese dhuraṃ nikkhipitvā bhikkhūnaṃyeva visuṃ uposathakaraṇaṃ anujānitvā ṭhitasamayena. Ko pana soti? Majjhimabodhiyaṃ pātimokkhuddesappahonakasikkhāpadānaṃ pariniṭṭhānakālo. Tenevāha ‘‘tāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti. ‘‘Evañca pana, bhikkhave, uddisitabba’’nti nidānuddesaṃ paññāpetukāmatāya ca sikkhāpadānaṃ uddesaparicchedanidassanatthañca vuttaṃ. Aññathā ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyathā’’ti sabbasikkhāpadānaṃ uddisitabbakkamassa dassitattā idāni ‘‘evañca pana, bhikkhave, uddisitabba’’nti idaṃ niratthakaṃ āpajjati, idañca sabbasaṅghuposathaṃ sandhāya vuttaṃ.

【132-3】『于彼时』者，谓世尊放下亲自宣讲诫序巴帝摩卡之重任，制许比库们另行举行伍波萨他之时节也。然则，此时节为何？乃中菩提时，足以宣讲巴帝摩卡之学处圆满完成之时。故经文云：『应许可他们宣讲巴帝摩卡』。『如是，比库们，应当宣读』一语，乃为制定序文宣读，并为显示学处宣读之范围与段落而说。否则，若以『如是，比库们，应当宣读此学处』已显示一切学处皆须宣读之次第，则此处『如是，比库们，应当宣读』一语便成无义。此语系就全体僧团之伍波萨他而言。

§134

134. ‘‘Yaṃnūna ayyāpi…pe… sannipateyyu’’nti bahūnaṃ adhikārappavatti. Tatrāpi vinayaṃ āgamma vutto bhikkhu sāmi, na kevalaṃ saṅghattheroti dassanatthaṃ, saṅghassa gāravayuttavacanārahatādassanatthañca ‘‘suṇātu me, bhante’’ti āha. Tattha sayaṃ ce thero, bhikkhuṃ sandhāya ‘‘āvuso’’ti vattuṃ yujjati. Kathaṃ paññāyati? Buddhakāle saṅghatthero abyatto nāma dullabho. Sabbakammavācāya payoganidassane ca ‘‘suṇātu me, bhante, saṅgho’’ icceva bhagavā dassetīti ce? Evametaṃ tathā dassanato. Saṅghaṃ upādāya saṅghattherenāpi ‘‘suṇātu me, bhante, saṅgho’’ti vattabbaṃ, bhikkhuṃ upādāya ‘‘āvuso’’ti mahākassapassa kammavācāya payogadassanato, pārisuddhiuposathe ca therena bhikkhunā ‘‘parisuddho ahaṃ, āvuso’’ti payogadassanato ca. ‘‘Yadi saṅghassa pattakalla’’nti parato paññāpetabbe uposathakaraṇantarāye sandhāyāha. Uposathassa bahuvidhattā sarūpato vattuṃ ‘‘pātimokkhaṃ uddiseyyā’’ti āha. Ettāvatā ñattiṃ niṭṭhapesi. Ñattidutiyakammato eva hi uposathakammaṃ. Na, tatiyānussāvanasambhavatoti ce? Na, aññehi ñatticatutthakammehi asadisattā. Na hi ettha catukkhattuṃ ‘‘suṇātu me’’ti ārabhīyatīti. Aññehi ñattidutiyehi asadisattā ñattidutiyampi māhotūti ce? Na, ñattidutiyakammassa aññathāpi kattabbato. Tathā hi ñattidutiyakammaṃ ekaccaṃ apalokanavasenapi kātuṃ vaṭṭati, na aññaṃ aññathā kātuṃ vaṭṭati. Kathaṃ paññāyatīti? Idameva uposathakammaṃ ñāpakaṃ.

【134】『诸姊亦应……集合』者，乃多人主导事务之进行。于此，为显示依律所说之比库乃事务之主，不仅为僧团上座而已；并为显示对僧团应用尊重之语之适当性，故云『请听我言，大德』。若宣读者本人即为上座，则就比库而言，应当说『道友』，此如何得知？佛陀时代，僧团上座而无能者实属罕见。若谓在一切甘马语之运用示例中，世尊皆示以『请听我言，大德，僧团』者，此乃如实示现之故。就僧团而言，即使是僧团上座亦应说『请听我言，大德，僧团』；就比库而言，应说『道友』，此由大咖萨巴甘马语之运用示例可知；又由清净伍波萨他时，上座比库说『道友，我清净』之运用示例亦可知。『若僧团准备就绪』一语，乃就其后所应制定之妨碍举行伍波萨他事项而说。因伍波萨他有多种，为就其本质而言，故说『应宣读巴帝摩卡』。至此，白文宣读完毕。若有人疑：伍波萨他甘马乃白二甘马，何以非第三次宣读所能成立？答：非也，因其与其他白四甘马不同，此处并非四度起首『请听我言』。若又疑：与其他白二甘马亦不同，故亦勿视为白二甘马？答：非也，白二甘马亦可以其他方式行之。如白二甘马中，有些可依求听甘马方式行之，其余者则不可以其他方式行之，此由何得知？此伍波萨他甘马本身即为明证。

‘‘Kiṃ saṅghassa pubbakicca’’nti idaṃ na ñatti niṭṭhapetvā vattabbaṃ, tañhi ñattito puretarameva karīyatīti. Tasmā ‘‘suṇātu me, bhante, saṅgho, kiṃ saṅghassa pubbakiccaṃ, yadi saṅghassā’’ti vattabbaṃ siyāti? Tathāpi na vattabbaṃ, na hi taṃ ñattiyā antokarīyatīti. Yadi evaṃ sabbattha na vattabbaṃ payojanābhāvāti ce? Na, yathāgataṭṭhāneyeva vattabbato, parapadāpekkhatāyāti vuttaṃ hoti. Idaṃ pubbakiccaṃ akatvā uposathaṃ karonto saṅgho, puggalo vā ṭhapanakkhettātikkame āpajjati. Na hi tasmiṃ khette atikkante sammajjanāsanodakapadīpakaraṇe āpattimokkho hoti. Uposathakammato pubbe kattabbakiccākaraṇapaccayattā tassā āpattiyā, na sā kammapariyosānāpekkhā etthāgatasampajānamusāvādāpatti viya, tasmā pātimokkhuddesako bhikkhu ‘‘pārisuddhiṃ āyasmanto ārocethā’’ti vattukāmo paṭhamaṃyeva parisuddhāparisuddhapaccayaṃ pubbakiccaṃ sarāpeti. Tañhi kataṃ parisuddhapaccayo hoti, akataṃ aparisuddhapaccayo, teneva ubhayāpekkhādhippāyena ‘‘kataṃ na kata’’nti avatvā ‘‘kiṃ saṅghassa pubbakicca’’ miccevāha. Tattha akatapakkhe tāva pārisuddhiārocanakkamanidassanatthaṃ parato ‘‘yassa siyā āpatti, so āvi kareyyā’’ti ca, katapakkhe ‘‘asantiyā āpattiyā tuṇhī bhavitabba’’nti ca vakkhati.

『僧团之前行事务为何』——此语不应在白文完成之后再说，因前行事务应在白文之前即已完成。故或有人疑：应当说『请听我言，大德，僧团。僧团之前行事务为何？若僧团……』？然亦不应如此说，因该事务并不含摄于白文之内。若如此，则无论何处皆因无所用益而不须说？非也，应当说于其所当说之位置，此乃指后接语句之意。若僧团或个人不行此前行事务而举行伍波萨他，则犯越出规定区域之罪。区域一旦逾越，扫地、铺座、备水、点灯等事即无从免罪。此罪之因，乃不行伍波萨他甘马之前应行事务，而非待甘马终结方生——不同于此中所谓明知故犯妄语之罪。故宣读巴帝摩卡之比库，欲令大众报告清净时，首先令众忆念与清净相关之前行事务。此前行事务若已完成，则为清净之缘；若未完成，则为不清净之缘。正以此兼顾二者之意，故不说『已作未作』，而说『僧团之前行事务为何』。于未作之情形，为显示其后报告清净之程序，故后文云：『若有罪者，应坦白』；于已作之情形，则云：『若无罪，应保持沉默』。

Pārisuddhiṃ āyasmanto ārocetha. Kiṃkāraṇā? Yasmā pātimokkhaṃ uddisissāmi. Ettha ca ‘‘uddisāmī’’ti vattamānakālaṃ aparāmasitvā ‘‘uddisissāmī’’ti anāgatakālaparāmasanena yvāyaṃ ‘‘dāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti (mahāva. 150) ettha vuttapātimokkhuddeso, taṃ sandhāya ‘‘pātimokkhaṃ uddisissāmī’’ti vuttanti eke. Yasmā ‘‘pañcime, bhikkhave, pātimokkhuddesā’’ti vuttaṃ, tasmā vattamānassa nidānuddesasaṅkhātassa pātimokkhassa yadetaṃ ante ‘‘kaccittha parisuddhā’’tiādikaṃ yāvatatiyānussāvanaṃ, tasseva āpattikhettattā, avayavepi avayavīvohārasambhavato ca idha āpattikhettameva sandhāya ‘‘pātimokkhaṃ uddisissāmī’’ti vuttaṃ. Evañhi vutte yasmā parato āpattikhettaṃ āgamissati, tasmā āpattibhīrukā tumhe sabbeva paṭhamameva pārisuddhiṃ ārocethāti ayamattho sambhavati. Vattamānakālavasena vutte ‘‘pārisuddhiṃ āyasmanto ārocethā’’ti vacanameva na sambhavati tadārocanassa paṭhamaṃ icchitabbattā, pageva tassa karaṇābhāvena ‘‘pātimokkhaṃ uddisissāmī’’ti vacanaṃ. Ayaṃ nayo santiyā āpattiyā ārocane yujjati, na tuṇhībhāve, akammapariyosānā tuṇhībhāvappattito, evaṃ santepi tasmiṃ yujjateva. Pātimokkhuddesako hi aññamaññaṃ āpattiāvikaraṇaṃ akatvā tuṇhībhūte bhikkhū passitvā teneva tuṇhībhāvena ārocitapārisuddhiko hutvā ‘‘suṇātu me, bhante’’ti pātimokkhuddesaṃ ārabhi.

『诸具寿，请报告清净』——为何如此？因为我将宣读巴帝摩卡。此处用未来时『我将宣读』而非现在时『我正宣读』，有一说认为：此处所说之巴帝摩卡宣读，乃指经文『应许可他们宣读巴帝摩卡』中所说之巴帝摩卡宣读，故就此而言说『我将宣读巴帝摩卡』。又因经文云『比库们，有五种巴帝摩卡宣读』，故当下正在宣读之称为序文宣读之巴帝摩卡，其末尾『是否于此清净』等乃至第三次询问，乃此巴帝摩卡之犯罪范围；因部分中可用整体之名，故此处就犯罪范围而言说『我将宣读巴帝摩卡』。如此说时，其义为：因其后将进入犯罪范围，故诸位畏罪者，应于最先即报告清净。若用现在时说，则『诸具寿，请报告清净』之语便不相应，因报告清净须先于宣读而欲求之，更何况因无从在宣读之前完成，故『我将宣读巴帝摩卡』之语亦不相应。此义例就有罪时之报告而言方为适当，于沉默之情形则否，然甘马未终而保持沉默，于此情形亦适用。宣读巴帝摩卡之比库，见比库们未相互坦白罪，保持沉默，即以此沉默视为已报告清净，起首『请听我言，大德』而开始宣读巴帝摩卡。

Etthāha – paṭhamaṃ ‘‘saṅgho uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti vuttattā idhāpi ‘‘saṅgho uposathaṃ karissati, pātimokkhaṃ uddisissatī’’ti vattabbaṃ, atha ‘‘puggalassa uddesā’’ti lakkhaṇattā yathārutameva vattabbaṃ, tathāpi ‘‘uposathaṃ karissāmi, pātimokkhaṃ uddisissāmī’’ti vattabbanti? Na vattabbaṃ lakkhaṇavirodhato, aniṭṭhappasaṅgato ca. Puggalassa uddesā eva hi saṅghassa uposatho kato hoti, na puggalassa uposathakaraṇena. Tañca sova karissati, na saṅghoti aniṭṭhappasaṅgova āpajjati. ‘‘Suṇāthā’’ti vutte acittasāmaggippasaṅgabhayā ‘‘suṇomā’’ti vuttaṃ. ‘‘Suṇissāmā’’ti vattabbaṃ ‘‘uddisissāmī’’ti vuttattāti ce? Na vattabbaṃ, āpattikhettadassanādhippāyanirapekkhatāya ‘‘suṇoma’’ icceva vattabbaṃ. Ekapadeneva hissa tadadhippāyo atikkantoti. Yadi evaṃ kimatthaṃ taṃ sabbeheva āraddhanti ce? ‘‘Uddisissāmī’’ti iminā asādhāraṇavacanena āpannassa acittasāmaggippasaṅganivāraṇatthaṃ. Saramānenāti iminā cassa sampajānamusāvādassa sacittakataṃ dasseti. Antarāyiko dhammo vutto bhagavatāti evaṃ akiriyasamuṭṭhānassāpi evaṃ parittakassa imassa musāvādassa mahādīnavataṃ dasseti. Visuddhāpekkhenāti sāvasesaṃ āpattiṃ upādāya anāpattibhāvasaṅkhātaṃ anavasesañca upādāya gihibhāvasaṅkhātaṃ visuddhiṃ icchantena kasmā āvi kātabbā? Antarāyabhāvānupagamanena phāsuvihārapaccayattā. Idha ‘‘ajjuposatho pannaraso’’ti na vuttaṃ parato divasaniyamassa kattukāmatādhippāyena avuttattā. Evaṃ pana te bhikkhū sabbadivasesu uddisiṃsu.

此处有问：前文既已说『僧团应举行伍波萨他，应宣读巴帝摩卡』，故此处亦应说『僧团将举行伍波萨他，将宣读巴帝摩卡』；抑或依个人宣读之性质，照原文说；还是应说『我将举行伍波萨他，我将宣读巴帝摩卡』？答：不应如此说，因与性质相违，且导致不当之推论。个人之宣读，即构成僧团伍波萨他之完成，而非由个人举行伍波萨他来完成；且此乃彼一人将行，而非僧团，如此则堕入不当之推论。又，说『请听』而众应『我们听』，乃因恐导致心不和合之过失。若有人疑：既已说『我将宣读』，则亦应说『我们将听』？答：不应如此，因无须涉及显示犯罪范围之意，故只须说『我们听』。以此一语，彼意已过。若如此，何故众人皆起而应答？乃以『我将宣读』此一独特之语，防止有罪者堕入心不和合之过失。『忆念者』——此语显示明知故犯妄语之有意性。『世尊所说为障碍之法』——此语显示此由不作意为起因、量虽微小之妄语，其祸患之深重。『欲求清净者』——欲求有余清净（即尚余残余之罪仍视为无罪）者，以及欲求无余清净（即在家身份之清净）者，何故须坦白？因不入于障碍，故为安乐住之缘。此处未说『今日伍波萨他为十五日』，乃因有意于其后指定日期而未说。然而，彼等比库确实于一切日子宣读。

§135

135.‘‘Ādimeta’’nti sīlapātimokkhameva vuttaṃ, kiñcāpi ganthapātimokkho adhippeto. ‘‘Pañcannaṃ vā’’ti mātikāyaṃ vuttānaṃ vasena vuttaṃ. Anajjhāpanno vāti puggalādhiṭṭhānadesanā. Porāṇagaṇṭhipade pana ‘‘‘uposathaṃ kareyyā’ti ettāvatā ñatti hoti. Yāvatatiyānussāvanā nāma ‘yassa siyā āpattī’tiādivacanattayaṃ, ante ‘dutiyampi tatiyampi pucchāmī’ti idañcāti duvidhaṃ. Tattha paṭhamaṃ āpattiṃ saritvā nisinnassa, dutiyaṃ asarantassa sāraṇattha’’nti vuttaṃ. ‘‘Vacīdvāre’’ti pākaṭavasena ujukameva vuttaṃ. Kiñcāpi kāyaviññattiyāpi karīyati, kāyakammābhāvā pana vacīviññattiyāyeva āvi kātabbā. ‘‘Saṅghamajjhe vā’’tiādi lakkhaṇavacanaṃ kira. Saṅghuposathakaraṇatthaṃ saṅghamajjhe ce nisinno, tasmiṃ saṅghamajjhe. Gaṇuposathakaraṇatthañce gaṇamajjhe nisinno, tasmiṃ gaṇamajjhe. Ekasseva santike ce pārisuddhiuposathaṃ kattukāmo, tasmiṃ ekapuggale āvi kātabbāti, ‘‘etena na kevalaṃ saṅghamajjhe evāyaṃ musāvādo sambhavati, atha kho ettha vuttalakkhaṇena asatipi ‘pārisuddhiṃ āyasmanto ārocethā’tiādividhāne gaṇuposathepi sāpattiko hutvā uposathaṃ kattukāmo anārocetvā tuṇhībhūtova karoti ce, sampajānamusāvādāpattiṃ āpajjatīti imassatthassa āvikaraṇato lakkhaṇavacanaṃ kireta’’nti vadanti takkikā. Aññathā ‘‘gaṇamajjhevā’’ti na vuttanti tesaṃ adhippāyo. Ārocanādhippāyavasena vuttanti no takkoti ācariyo. Ārocento hi saṅghassa ārocemīti adhippāyena āvi karonto saṅghamajjhe āvi karoti nāma. Attano ubhatopasse nisinnānaṃ ārocento gaṇamajjhe. Ekassevārocessāmi sabhāgassāti adhippāyena ārocento ekapuggale āroceti nāma. Pubbe vibhattapadassa puna vibhajanaṃ atthavisesābhāvadīpanatthanti veditabbaṃ.

【135】『此乃最初』——乃就戒巴帝摩卡而说，虽亦意指文本巴帝摩卡。『五人或……』乃依母题中所说而言。『未犯者』乃以个人为所依之宣说。古注释本中则说：『应举行伍波萨他』，至此即为白文。所谓『第三次宣读』，乃指『若有罪者』等三次宣说，以及末尾『第二次亦问，第三次亦问』，共有两种。其中，第一次乃为忆念罪而安坐者所设，第二次乃为令未能忆念者忆念而设。『于语门』乃就显著情形直接而说；虽亦可藉身体表示，然因无身业，故应藉语言表示而坦白。『于僧团中』等语据说为界定之语。若为举行僧团伍波萨他而坐于僧团中，则应于该僧团中坦白；若为举行群体伍波萨他而坐于群体中，则应于该群体中坦白；若欲在单一人处举行清净伍波萨他，则应向该一人坦白。对此，论师们说：『由此可见，此妄语不仅发生于僧团中，而且即便无『诸具寿，请报告清净』等规定，若在群体伍波萨他中，有罪者欲举行伍波萨他而不报告，保持沉默，亦犯明知故犯妄语之罪——此语旨在显明此义，故为界定之语』，此乃论师们所言。彼等意谓：否则何须说『于群体中』。老师则说：此乃依报告之意而说。报告者，以『我向僧团报告』之意而坦白，称为『于僧团中坦白』；向坐于自身左右两侧者报告，称为『于群体中坦白』；以『仅向此同类一人报告』之意而报告，称为『向单一人坦白』。应知前已分析之语再次分析，乃为显示无有义理差别。

§136-7

136-7.‘‘Na, bhikkhave, devasikaṃ…pe… dukkaṭassā’’ti vatvā ‘‘anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitu’’nti idaṃ anuposathe eva taṃ dukkaṭaṃ , uposathe pana devasikampi vaṭṭatīti dīpeti, tasmā te bhikkhū cātuddasiyaṃ uddisitvāpi pannarasiyaṃ uddisiṃsu, tenāha ‘‘sakiṃ pakkhassā’’ti. Tattha purimena sāmaggīdivaso uposathadivaso evāti dīpeti. Ubhayena aṭṭhamiṃ paṭikkhipitvā devasikaṃ paṭikkhepassa atippasaṅgaṃ nivāreti. Kiṃ vuttaṃ hoti? Bhinno ce saṅgho pāṭipadadivase samaggo hoti, tasmiṃ divase sāmaggīuposathaṃ karonto ubhayampi dukkaṭaṃ āpajjanto ubhayena ekībhūtena nivārito hotīti vuttaṃ hoti. Aññathā sāmaggīuposatho na devasiko. Ce, ahorattaṃ kātabbo. Tasmiñca pakkhe pakatiuposatho na devasiko. Ce, ahorattaṃ kātabbo. Tasmiñca pakkhe pakatiuposatho anuddiṭṭho. Ce hoti, sāmaggīuposatho kātabboti āpajjati. Na apavādanayena gahetabbattāti ce? Na, aniṭṭhappasaṅgato. Kiṃ vuttaṃ hoti? Sāmaggīdivase sāmaggīuposathaṃ katvā puna tasmiṃ pakkhe pakatiuposathadivase sampatte pakatiuposatho na kātabboti. Apavādoti. Apavāditabbaṭṭhānato aññattha ussaggavidhānaṃ nivāreti.

「诸比库,不允许每日……乃至……恶作」,说此之后,「诸比库,我允许在伍波萨他诵巴帝摩卡」,此显示:仅在非伍波萨他日有彼恶作,但在伍波萨他日,即使每日诵也是允许的。因此,彼等比库们在十四日诵后,又在十五日诵,故说「每半月一次」。其中,以前者显示:和合日即是伍波萨他日。以两者禁止第八日,防止每日禁止的过度扩张。所说何义?若僧团分裂,在次日和合,在该日行和合伍波萨他者,犯两种恶作,以两者合一而被防止,此为所说之义。否则,和合伍波萨他非每日,若是,应于昼夜行之。且在该半月,常规伍波萨他非每日,若是,应于昼夜行之。且在该半月,若常规伍波萨他未诵,则应行和合伍波萨他,此为所犯。若以例外法则理解,如何?不然,因有不欲之过度扩张。所说何义?在和合日行和合伍波萨他后,再于该半月常规伍波萨他日到来时,不应行常规伍波萨他,此为例外。除应例外之处外,防止通则之制定。

Kittāvatānu kho sāmaggīti etthāyamadhippāyo – sāmaggī nāmesā sabhāgānaṃ sannipāto. Sabhāgā ca nāma yattakā sahadhammikā, te sabbepi honti, udāhu āvāsasabhāgatāya sabhāgā nāma hontīti. Tattha yadi sahadhammikānaṃ sāmaggī sāmaggī nāma, sabbesaṃ puthuvibhattānaṃ sāmaggī icchitabbā. Athāvasathavasena, ekāvāsasabhāgānanti vuttaṃ hoti. Aññathā ekāvāse sāmaggīti āpajjati. Mā no agamāsīti agato mā hoti.

「何等程度为和合」,此处之意趣为:此和合者,名为同类者之集会。同类者,名为凡是如法者,是一切皆是,抑或以住处同类性而名为同类者耶?其中,若如法者之和合名为和合,应欲求一切分散各处者之和合。或者依住处而言,所说为「一住处同类者」。否则,犯「一住处和合」。「勿来我等处」者,愿未来者勿来。

Sīmānujānanakathāvaṇṇanā准许划定界域事的注释

§138

138. Ekāvāsagatānaṃ vasena sāmaggiṃ paṭikkhipitvā ekasīmagatānaṃ vasena anujānitukāmo bhagavā ‘‘anujānāmi, bhikkhave, sīmaṃ sammannitu’’nti āha. Atha āvāsaparicchedaṃ vattukāmo bhaveyya. Ettāvatā ekāvāso yāvatā ekāsīmā. ‘‘Anujānāmi, bhikkhave, sīmaṃ sammannitu’’nti vadeyya. Tasmā na idha anuññātabaddhasīmāvasena ekāvāsaparicchedo hoti, upacārasīmāvaseneva hotīti veditabbaṃ. Kathaṃ jānitabbanti ce? Pāḷitova, yathāha ‘‘tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṃ vasi…pe… ekādhippāya’’nti (mahāva. 364). Aññathā vassacchedoti aniṭṭhappasaṅgova, kathaṃ? Ekāvāsavaseneva ce sāmaggī, bahuāvāsaanāvāsesu na sambhaveyya. Tato so taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti. ‘‘Na, bhikkhave, tadahuposathe sabhikkhuko anāvāso gantabbo’’tiādi (mahāva. 181)-pāḷivirodho satipi saṅghe anāvāse uposathassa akattabbato. Anāvāsepi ce sāmaggī labbhati, ‘‘ettāvatā sāmaggī, yāvatā ekāvāso’’ti na vattabbaṃ, tasmā sabbathā purimanayo pacchimeneva paṭikkhittoti katvā nānāvāsavasenapi sāmaggīti veditabbaṃ. ‘‘Taṃ kammaṃ karomāti vatvā na akaṃsū’tiādīsu viya anāgatampi apekkhati, tasmā ‘karomā’ti vutte na vaṭṭatī’’ti vadanti. ‘‘Sīmaṃ asodhetvāpi nimittaṃ kittetuṃ vaṭṭatī’’ti likhitaṃ. Heṭṭhimakoṭiyā aḍḍhaṭṭhamaratanubbedho hatthippamāṇo. Sace eko baddho hoti, na kātabboti ettha ‘‘catūsu disāsu catunnaṃ pabbatakūṭānaṃ heṭṭhā piṭṭhipāsāṇasadise pāsāṇe ṭhitattā ekābaddhabhāve satipi pathavito uddhaṃ tesaṃ sambandhe asati heṭṭhā pathavigatasambandhamatte abbohārikaṃ katvā kittetuṃ vaṭṭati. Teneva ‘piṭṭhipāsāṇo atimahantopi pāsāṇasaṅkhyameva gacchatī’ti vuttaṃ. Pathavito heṭṭhā tassa mahantabhāve gayhamāne pabbatameva hotī’’ti anugaṇṭhipade vuttaṃ. ‘‘Cinitvā katapaṃsupuñje tiṇagumbarukkhā ce jāyanti, pabbato hotīti dhammasiritthero. Nevāti upatissatthero’’ti vuttaṃ.

一三八、世尊禁止依一住处所至者之和合,欲允许依一界所至者之和合,故说「诸比库,我允许结界」。然后,若欲说住处之界限,应是:「以此程度为一住处,即以一界为限。应说『诸比库,我允许结界』」。因此,此处非以所允许之结界为一住处之界限,应知仅以近行界为界限。若问如何得知?即圣典本身,如所说「尔时,具寿伍波难德释迦子独自在二住处度瓦萨……乃至……一意趣」。否则,仅有瓦萨中断之不欲过度扩张,如何?若仅依一住处而和合,在多住处、无住处中不可能。由此,彼前往该住处者,在外行伍波萨他。「诸比库,不应在当日伍波萨他时,全比库离开无住处前往」等圣典相违,因即使有僧团,在无住处不应行伍波萨他。若在无住处亦得和合,不应说「以此程度为和合,即以一住处为限」,因此,以前说法完全被后者所禁止,应知依各别住处亦有和合。如「说『我等行彼甘马』而未行」等中,亦期待未来,故说「我等行」时不允许,如是说者。「即使不审界,亦允许宣说标相」,如是所书。下方边际,七又八分之一罗德那之穿透,为象之量度。若一者相连,不应行,此处「在四方四山峰之下,因立于如背石之石上,即使有一连接之状态,因彼等与地之上方无连结,仅在下方地中连结之限度,取出而宣说,是允许的。由此说『背石即使极大,亦仅入石之数』。若取其在地下之巨大性,则成为山」,如是在随注中所说。「若在堆积所作之土堆上,草、灌木、树生起,则成为山,达摩西利长老如是说。非也,伍巴提萨长老如是说」,如是所说。

Pāsāṇoti ‘‘sudhāmayapāsāṇopi vaṭṭatī’’ti vadanti. Vīmaṃsitabbaṃ iṭṭhakāya paṭikkhittattā. Dvattiṃsapalaguḷapiṇḍappamāṇo tulatāya, na tulagaṇanāya. Sopīti khāṇuko viya uṭṭhitapāsāṇo.

「石」者,「石灰质之石亦允许」,如是说者。应审察,因砖被禁止。三十二巴喇团丸之量度,以秤量,非以秤之计数。「亦彼」者,如树桩般竖立之石。

Catupañcarukkhanimittamattampīti ekaccesu nimittasaddo natthi. Ettha tayo ce sārarukkhā honti, dve asārarukkhā, sārarukkhānaṃ bahuttaṃ icchitabbaṃ. ‘‘Susānampi idha ‘vanamevā’ti saṅkhyaṃ gacchati sayaṃjātattā’’ti vuttaṃ. Keci pana ‘‘catūsu dve antosārā ce, vaṭṭati. Antosārā adhikā, samā vā, vaṭṭati. Tasmā bahūsupi dve ce antosārā atthi, vaṭṭatī’’ti vadanti.

「仅四五树标相」者,在某些中无「标相」一词。此处,若三者为实心树,二者为非实心树,应欲求实心树之多数。「墓地亦在此『仅为林』而入于计数,因自生故」,如是所说。然某些说「若四者中二者为实心,允许。实心者较多,或相等,允许。因此,即使在众多中,若有二实心者,允许」。

Parabhāgeti ettha ‘‘etehi baddhaṭṭhānato gatattā vaṭṭati. Tathā dīghamaggepi gahitaṭṭhānato gataṭṭhānassa aññattā’’ti vadanti.

「其余部分」者,此处「因从彼等结界处所前往,允许。同样,在长道中,因所取处与所往处之相异」,如是说者。

Anvaddhamāsanti ettha ‘‘anubaddho addhamāso, addhamāsassa vā anū’’ti likhitaṃ. ‘‘Antaravāsako temiyatī’’ti vuttattā tattakappamāṇaudakeyeva kātuṃ vaṭṭatīti keci. Temiyatīti iminā heṭṭhimakoṭiyā nadilakkhaṇaṃ vuttaṃ. Evarūpāya nadiyā yasmiṃ ṭhāne cattāro māse appaṃ vā bahuṃ vā udakaṃ ajjhottharitvā pavattati, tasmiṃ ṭhāne appodakepi ṭhatvā kātuṃ vaṭṭatīti eke. ‘‘Pavattanaṭṭhāne nadinimitta’nti vuttattā setuto parato tattakaṃ udakaṃ yadi pavattati, nadī evā’’ti vadanti.

「半月相连」者,此处有写作「半月相连,或半月之随行」。因说「下衣浸湿」,故仅以那样程度的水即可作,如是有些人说。「浸湿」者,以此说下限的河相。在如是之河中,于四个月或少或多水流过之处,即使在少水处站立而作亦可,如是一些人说。因说「在流动处为河之标识」,故从桥等彼处若有那样的水流动,即是河,如是说。

Jātassarādīsu ṭhitodakaṃ jātassarādipadesena anantarikampi nimittaṃ kātuṃ vaṭṭati nadipārasīmāya nimittaṃ viya. Sace so padeso kālantarena gāmakhettabhāvaṃ pāpuṇāti, tattha aññaṃ sīmaṃ sammannituṃ vaṭṭati. Ukkhepimanti uddharitvā gahetabbakaṃ.

在生池等中的停水,以生池等地域之名,即使无间断亦可作标识,如河对岸界之标识。若彼地域经时成为村田之状态,在那里可结另一界。「应举起」者,应提起而取之意。

Abaddhasīmavihārānaṃ sīmāya upacāraṃ ṭhapetvāti ‘‘āyatiṃ sammannitabbāya okāsaṃ ṭhapetvā’’ti likhitaṃ. Antonimittagatehi panāti ‘‘ekassa upaḍḍhaṃ antokattukāmatāya sati sabbesaṃ āgamane payojanaṃ natthīti katvā ‘antonimittagatehī’ti vuttaṃ, tañca sāmīcivasenā’’ti vadanti. Anāgamanampi vaṭṭatīti ‘‘sīmāya abaddhattā vaggaṃ nāma na hotī’’ti likhitaṃ. ‘‘Aññasmiṃ gāmakhette ṭhatvā nimittakittanakāle, samānasaṃvāsakasīmāya sammannanakāle ca āgamanapayojanaṃ natthī’’ti vuttaṃ. Bherisaññaṃ vāti ‘‘sammannanapariyosānaṃ karomāti vatvā’’ti likhitaṃ, tena tādise kāle taṃ kappatīti siddhaṃ hoti. Kiṃ iminā? Sukhakaraṇatthanti mahājanasannipātanaparissamaṃ akatvā appatarehi sukhakaraṇatthaṃ. Yadi mahāsīmābandhanakāle antarāyo hoti, tattakenapi sukhavihāroti dassanatthaṃ ‘‘paṭhama’’nti vuttanti eke. Tato oraṃ na vaṭṭatīti kathaṃ paññāyatīti? Vīsativaggakaraṇīyaparamattā saṅghakammassa. Kammārahena saddhiṃ ekavīsati bhikkhū ce gaṇhāti, vaṭṭati. Tattakappamāṇaṃ sukhanisajjavasena veditabbaṃ. Tameva nimittaṃ aññepi kittetvā sace bandhanti, vaṭṭatīti eke.

「除未结界住处之界的附近」者,有写作「除为将来应结之处所」。「以在标识内者」者,说「若有一人之半数欲在内作之意,作为一切人来无必要,故说『以在标识内者』,且那是合理的」,如是说。「不来亦可」者,有写作「因未结界故无所谓众」。说「在其他村田站立,在标识宣告时、在结共住界时,无来之必要」。「或鼓声」者,有写作「说『我作结界之终结』」,由此在如是时那是允许的,成为确定。何以此?「为作安乐」者,为不作大众集会之劳苦,以较少人作安乐之故。若在大界结时有障碍,即使以那样程度亦安乐住,为示此故说「第一」,如是一些人说。「从那以下不可」者,如何显现?因僧团甘马以二十众作为最上。若取与应作甘马者一起二十一比库,则可。应以那样程度的安乐坐之方式而知。若其他人亦宣告同一标识而结,则可,如是一些人说。

‘‘Evaṃbaddhāsu pana…pe… sīmantarikā hi gāmakhettaṃ bhajatī’’ti na āvāsavasena sāmaggīparicchedo, kintu sīmāvasenevāti dassanatthaṃ vuttaṃ. ‘‘Nimittupagapāsāṇe ṭhapetvā’’ti sañcārimanimittassa tapparato vuttaṃ. Ito paṭṭhāya gaṇṭhipadakkamo hoti – na sakkhissantīti te avippavāsaṃ asallakkhetvā ‘‘samānasaṃvāsakameva samūhanissāmā’’ti vāyāmantā samūhanituṃ na sakkhissanti. ‘‘Ekaratanappamāṇā’’ti suviññeyyantarā hotīti katvā vuttaṃ. Ekaṅgulamattampi vaṭṭateva. Khaṇḍasīmato paṭṭhāya bandhanaṃ āciṇṇaṃ. Āciṇṇakaraṇena vigatasammoho hotīti. Kuṭigeheti kuṭighare bhūmighare. Udukkhalaṃvāti bhūmiudukkhalaṃ viya khuddakāvāṭaṃ. ‘‘Pamukhe’’ti bhūmikuṭiṃ sandhāya vuttanti eke. Heṭṭhā na otaratīti bhittito oraṃ nimittāni ṭhapetvā kittitattā heṭṭhā ākāse na otarati, upari kate pāsādeti attho. Bhittilaggeti bhittinissitake. Ime kira bhittilaggāpi ‘‘ekābaddhā’’ti na vuccanti. Sabbo pāsādo sīmaṭṭho hotīti ekābaddho vā hotu, mā vā. Tālamūlakapabbato nāma anupubbena tanuko. Ākāsapabbhāranti aparikkhepapabbhāraṃ. Susirapāsāṇo nāma leṇaṃ hoti. Antoleṇanti pabbatassa antoleṇaṃ. Dvāraṃ pana sandhāya parato ‘‘orato’’ti vuttaṃ, sabbathāpi sīmato bahileṇena otaratīti adhippāyo.

「如是所结……乃至……界内之村田归属」者,非以住处为和合之区分,而是以界为之,为示此故说。「除标识近处之石」者,从移动标识之彼处说。从此开始有难点之次第——「不能」者,彼等不观察不离,「我等将破坏共住」如是努力者,不能破坏。「一罗德那之量」者,作为极易了知之间隔故说。即使一指之量亦可。从片界开始结是惯行。以惯行而无迷惑。「小屋房」者,地上小屋、地上房。「或臼」者,如地上臼之小门。「在前」者,关联地上小屋而说,如是一些人说。「下不入」者,因从墙以内置标识而宣告,故下在空中不入,上作楼阁之意。「墙依」者,依墙者。此等墙依亦不说「一结」。全楼阁在界内,一结或不一结。塔拉木拉咖山者,名为渐细。「空崖」者,无围崖。有孔石者,名为洞。「洞内」者,山之洞内。但关联门从彼处说「以内」,一切从界以厚洞入之意趣。

Mahāsīmaṃ sodhetvāti sīmaṭṭhaṃ dūragatampi sīmagataṃ sīmasambandhaṃva, tasmā taṃ anāmasitvā ṭhātabbanti adhippāyo. Yadi evaṃ ‘‘tannissitakaṃ apanetvā kammaṃ kātuṃ vaṭṭatī’’ti vattabbaṃ. Mahāaṭṭhakathāyampi ‘‘sīmaṃ sodhetvā kātabba’’nti ettakameva vuttaṃ. Mahātherāpi ‘‘sodhetabba’’micceva vadantīti eke. ‘‘Mahāsīmaṃ sodhetvā vā kammaṃ kātabba’’nti ca pāṭho atthi. ‘‘Vuttanayenevā’’ti ca parato vakkhati, tasmā sādhāraṇapāṭhova sundaroti eke. Purimanayepīti khaṇḍasīmāya uṭṭhahitvā mahāsīmāya onatepīti attho. Ukkhipāpetvā kātuṃ na vaṭṭati. Kasmā? Anto ṭhitattā. Rukkhassa heṭṭhā pathavigataṃ mūlaṃ khaṇḍasīmāva hoti, abbohārikaṃ vāti apare. ‘‘Majjhe pana chinne mahāsīmāya ṭhitamūlaṃ mahāsīmameva bhajati, khaṇḍasīmāya ṭhitaṃ khaṇḍasīmameva bhajati tadāyattapathavirasādīhi anuggahitattā’’ti vuttaṃ. ‘‘Sīmāya pacchā uṭṭhitarukkhe nisīditvā kammaṃ kātuṃ vaṭṭati pacchāsīmāyaṃ katagehe viyā’’ti vatvā ‘‘bandhanakāle ṭhitarukkhe nisīditvā kātuṃ na vaṭṭati uparisīmāya agamanato’’ti kāraṇaṃ vadanti. Evaṃ sati bandhanakāle puna ārohaṇaṃ nāma natthi, bandhitakāle eva āruhatīti āpajjati. Pacchā uṭṭhitarukkho pana tappaṭibaddhattā sīmasaṅkhyameva gato, evaṃ pubbe uṭṭhitarukkhopīti gahetabbaṃ. ‘‘Yaṃ kiñcipī’’ti vacanato tiṇādipi saṅgahitaṃ. Mahātherāpi tiṇaṃ sodhetvāva karontīti.

「净大界」者,在界内之远去者亦是界所属、界相连,故不触那而应站立之意趣。若如是,「除去依那者而作甘马可」应说。在大注疏中亦仅说「应净界而作」如此而已。大长老们亦仅说「应净」,如是一些人说。有「或净大界而应作甘马」之读法。「以所说方式」亦将从彼处说,故共通读法为美,如是一些人说。「以前述方式」者,从片界起而在大界中弯曲之意。举起而作不可。为何?因在内站立故。树下地中之根仅是片界,或可举出,其他人说。「但在中间切断,在大界中站立之根归属大界,在片界中站立者归属片界,因依那之地味等所摄持」,如是说。「在界后生起之树坐而作甘马可,如在后界所作房」如是说后,「在结时站立之树坐而作不可,因不去上界」,如是说理由。如是时,在结时再无所谓攀登,在已结时即攀登,如是成过失。但在后生起之树,因与那相连故即入界数,如是前生起之树亦应取。因「任何」之语,草等亦摄。大长老们亦净草而作。

§140

140. Yasmā majjhato koṇaṃ hoti, tasmā ‘‘koṇato koṇa’’nti vuttaṃ. ‘‘Āpattiñca āpajjati acittakattā’’ti vadanti. Pārayatīti ajjhottharati. Kā sā? Sīmā. ‘‘Yā sabbantimena…pe… vahatī’’ti tato heṭṭhimā nāvāsaṅkhyaṃ na gacchatīti katvā vuttanti eke, taṃ na yuttaṃ dutiyapārājike nāvaṭṭhabhaṇḍādhikāre tassāpi adhippetattā. Majjhimapurisassa bhārappamāṇena vuttanti eke. Bhikkhunīnampi nadīpārasīmāsambhavato tāsaṃ ‘‘ekā vā nadīpāraṃ gaccheyyā’’ti vuttadosapariharaṇatthanti ācariyassa takko. Ubhayatthāpi dhuva-saddo gahito. Tena uposathantarāya pariharaṇatthaṃ uposathadivaso niyamatova vutto. Ettha ca nāvā nāma pamāṇayuttā sabbasādhāraṇā thambhanāvā adhippetā, na kullanāvāti no takkoti ācariyo. Rukkhaṃ chinditvā katoti attho. Sace ekaṃ gāmakhettaṃ, sabbanimittānaṃ anto ṭhite bhikkhū hatthapāsagate katvā sammannitabbā. Nānāgāmakhettaṃ ce, anāgamanampi vaṭṭati. Ubhayatīre nimittakittanamattena dīpako saṅgahito na hoti, tasmā dīpake nimittāni kittetabbāneva. ‘‘Nadiyā heṭṭhā nisinnabhikkhu kammaṃ kopeti. Upariyeva hi nadī hotī’’ti vadanti.

因从中央为角,故说「从角至角」。「且犯罪,因无心作」,如是说。「渡」者,覆盖。何者?界。「以一切边……乃至……运」者,从那以下者不入船数,作如是而说,如是一些人说,那不合理,因在第二巴拉基咖船上物品处亦意指那。以中等人之负担量而说,如是一些人说。因比库尼们亦有河对岸界之可能,为避免对她们所说「一人或去河对岸」之过失,如是老师之推论。在两处皆取「固定」之语。由此为避免伍波萨他障碍,伍波萨他日唯以决定而说。此中船者,名为量相应、一切共通、柱船所意指,非独木舟,非推论,如是老师说。切树而作之意。若一村田,在一切标识内之比库们应作手臂所及而结。若各别村田,不来亦可。仅以两岸标识宣告,岛不被摄,故在岛上标识应宣告。「在河下坐之比库破坏甘马。唯在上方有河」,如是说。

Sīmānujānanakathāvaṇṇanā niṭṭhitā. · 准许划定界域事的注释结束。

Uposathāgārādikathāvaṇṇanā伍波萨他堂等事的注释

§141

141. ‘‘Yaṃ saṅgho ākaṅkhati vihāraṃ vā…pe… guhaṃ vā’’ti vacanato na kevalaṃ pathaviyaṃyeva, vihārādīnaṃ uparipi sīmā anuññātā hoti uposathakammapadhānattāti siddhaṃ. Tappadhānā sīmāti kathaṃ paññāyatīti ce? Tadadhikārānuññātattā, sammutiyaṃ ‘‘samānasaṃvāsā’’ti ettāvatā siddhe visuṃ ‘‘ekūposathā’’ti vacanato ca. ‘‘Uposathaṃ ṭhapetvā sesakammāni samānasaṃvāsā nāmā’’ti likhitaṃ. ‘‘Ekaṃ samūhanitvā’’ti pāḷipāṭho.

141. 经文「僧团所期望的住所……乃至……山洞」，由此可知，界不仅限于地面，连住所等建筑物之上方亦得被允许设立，此以伍波萨他甘马为主要事项，故此义成立。问：「以伍波萨他为主的界」如何得知？答：因为该事项的管辖权获得允许，以及在界的认定中，仅凭「同住」一语已然成立之后，另行添加「共伍波萨他」一语，由此可知。论典中有记载：「除伍波萨他外，其余甘马事项同住者名为同住。」「合而为一」乃巴利正文之读法。

§142

142.Katovassāti ekasīmāya samagge sandhāya vuttaṃ. Aññathā nānāsīmāyaṃ ṭhitānaṃ savanaṃ pamāṇaṃ, ekasīmāyapi hatthapāsaṃ muñcitvā ṭhitānaṃ vā savanameva pamāṇanti aniṭṭhaṃ āpajjati. Tattha sammatāya vā asammatāya vāti uposathāgārasammutiyā, na sīmāsammutiyā. Kathaṃ paññāyatīti? Adhikārato, parato chandadānapaññattito, pārisuddhidānapaññattito ca. Tattha purimaṃ kāraṇaṃ purimaṃ aniṭṭhaṃ nivāreti, pacchimaṃ pacchimanti veditabbaṃ. Uposathamukhanti uposathaṭṭhānaṃ. ‘‘Uposathamukhassāti uposathāgāraṭṭhānassā’’ti likhitaṃ. Yāni kānici nimittāni kittetuṃ vaṭṭetīti idaṃ kathaṃ paññāyatīti? ‘‘Paṭhamaṃ nimittā kittetabbā nimitte kittetvā’’ti ettakameva vuttattā. Paṭhamaṃ vuttattā na vuccantīti ce? Taṃ pana akāraṇaṃ, na hi buddhānaṃ desanāya ālasiyaṃ atthi. Sīmāsamūhananakāle uposathāgāraṃ samūhanitvāva sīmāsamūhananaṃ ijjhatīti eke. Taṃ ayuttaṃ abaddhāya sīmāya uposathāgārasammutisiddhitoti no takkoti ācariyo. Uposathamukhanti uposathāgārassa mukhanti ācariyā. Uposathamukhassa nimittakittanā sīmāya vuttanayena kātabbā. Ekenāpi kittetuṃ vaṭṭatīti eke. ‘‘Pāsādo vā hotu, maṇḍapādīsu vā aññataro. Kammavācāya pana ‘uposathamukha’micceva vattabba’’nti vadanti. ‘‘Porāṇako āvāso nāma mūlāvāso’’ti likhitaṃ. Vadati ghaṭamattā iti hi lakkhaṇaṃ.

142. 「已结瓦萨」一语，是就同一界内全体和合而言。否则，若谓处于不同界者，以听闻为量；乃至同一界内超出臂距而立者，亦以听闻为量，则将导致不当之结论。关于其中「已认定或未认定」，是指伍波萨他堂的认定，而非界的认定。如何得知？从该事项的管辖职责、其后施与意欲的制定，以及施与清净的制定，均可推知。其中，前一理由遮止前一不当结论，后一理由遮止后一不当结论，应如此了解。「伍波萨他门」即伍波萨他之处所。论典中记载：「『伍波萨他门』者，伍波萨他堂之处所也。」「凡诸界相皆可宣说」——此义如何得知？因为经文仅说「首先应宣说界相，宣说界相之后」，仅此而已。若谓因已在前文说过，故此处不再说——此论不成立，佛陀的教说中并无懈怠之理。有人主张：收摄界时，须先收摄伍波萨他堂，而后收摄界方得成就。老师认为此说不当，理由是：未认定的界中，伍波萨他堂认定已然成立，故此主张不合理。诸位老师认为：「伍波萨他门」即伍波萨他堂之门口，伍波萨他门的界相宣说，应依界所述方式进行。有人主张：仅由一人宣说亦可。又有说：「可以是楼阁，或凉亭等之一种，但在甘马语中，应说『伍波萨他门』。」论典中记载：「所谓『古旧住所』即根本住所。」「宣说」之特相为量如壶。

Avippavāsasīmānujānanakathāvaṇṇanā准许不离衣界事的注释

§143-4

143-4. ‘‘Manamhi vūḷho’’ti vā pāṭho. Tattha manamhi vūḷhoti manaṃ vūḷho amhīti attho. Ṭhapetvā gāmañca gāmūpacārañcāti antaragharasaṅkhātaṃ gāmañca gāmūpacārañca ṭhapetvā. Keci ‘‘parikkhittaṃ gāmaṃ sandhāya ‘gāma’nti vuttaṃ, aparikkhittaṃ sandhāya ‘gāmūpacāra’’nti vadanti, taṃ pana aṭṭhakathāya virujjhati. Tasmā nivesanaracchādayo sandhāya gāmaṃ, parikkhepārahaṭṭhānāni sandhāya ‘‘gāmūpacāra’’nti ca vuttaṃ. Ettha pana anekadhā paṭhanti. Kiṃ tena, pāḷiñca aṭṭhakathañca suṭṭhu upaparikkhitvā yathā samenti, tathā gahetabbaṃ. Bhikkhūnaṃ purimakammavācā na vaṭṭatīti gāmagāmūpacāre antokatvā samānasaṃvāsakasīmāya sammatāya upari avippavāsasīmāsammutiyaṃ yujjati. Yattha pana kevalaṃ araññaṃyeva sammataṃ, tattha kathaṃ na vaṭṭatīti. Tattha ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti vacanaṃ na sātthakanti ce? Vuccate – evametaṃ, kintu anussāvanahānippasaṅgato taṃ vacanaṃ vattabbamevāti imināva adhippāyena ‘‘purimakammavācā na vaṭṭatī’’ti vuttaṃ siyā. Ekasmiṃ vā atthe kammavācādvayaābhāvatoti vuttaṃ. ‘‘Na hi te aññamaññassa kamme gaṇapūrakā hontī’’ti vuttattā ubhinnaṃ nānāsaṃvāsakasaṅghānampi ayameva vidhi āpajjeyyāti ce? Nāpajjati paṭiggahasannidhīnaṃ anuññātattā, omasanādipaccayā avisesato, kammapaṭippassaddhimattāpekkhatāya ca. Tassāti bhikkhunisaṅghassa. Na kammavācaṃ vaggaṃ karontīti kammaṃ na kopentīti attho. Etthāti ṭhapetvā gāmanti ettha. ‘‘Yadi bhikkhūnaṃ avippavāsasīmā gāmañca gāmūpacārañca na otarati, atha kasmā gāme sīmābandhanakāle avippavāsaṃ sammannantīti ce? Āciṇṇakappena, na tato aññaṃ kañci atthaṃ apekkhitvā’’ti likhitaṃ. ‘‘Atthato hi sā bahiddhāpi abaddhā eva hotī’’ti vuttaṃ. Antaragāme baddhā samānasaṃvāsasīmā yasmā gāmasaṅkhyaṃ na gacchati, tasmāti eke. Sopi sīmāsaṅkhyameva gacchatīti avippavāsasīmāsaṅkhyaṃ gacchatīti attho. Idaṃ panettha vicāretabbaṃ – gāmaṃ antokatvā baddhāya sīmāya puna avippavāsasammutiyaṃ araññapadese ṭhatvā avippavāsakammavācā kātabbā, udāhu gāme ṭhatvāti? Gāme ṭhatvā katāyapi kappiyabhūmiyā pharatīti. Bahisīme ṭhitasammatadosānulomattā akappiyabhūmiyaṃ ṭhatvā na kātabbāti no takko, esa nayo samūhananepīti ācariyo. Khaṇḍasīmāyaṃ ṭhatvā avippavāsasīmātiādīsu mahāsīmā kira ‘‘avippavāsasīmā’’ti vuttā.

143-4. 亦有读作「心中高举」的版本。其中，「心中高举」的意思是：我在心中已被高举。「除去村落及村落近郊」，即除去称为村落内部房屋的村落，以及村落近郊。有人主张：「『村落』一词是就有围篱的村落而言，『村落近郊』是就无围篱的村落而言」，然而此说与注疏相违。故「村落」是就住宅、街道等而言，「村落近郊」是就适合设置围篱之处所而言。此处各本读法不一。此事无关紧要，应就巴利文与注疏详加审查，依两者相符之解读而取。「比库们的前一甘马语不得用」——此是就将村落及村落近郊纳入其中、于已认定的同住界之上再认定无别住界的情形而言方为合适。但在仅认定纯林野之处，为何不得使用？若谓「除去村落及村落近郊」之语在此毫无意义——答曰：此话不假，然而为防止宣告有所欠缺，此语仍须说出，正是出于此意旨，才说「前一甘马语不得用」。亦可说是：同一事项不应有两套甘马语。由于「彼等互不充数于对方甘马的法定人数」，若谓此规则亦将适用于两个不同住众的僧团——答曰：不然，因为受施物、储存物已获允许，以及忽视等因缘无有差别，且仅期待甘马寂止之故。「彼」指比库尼僧团。「不使甘马语成为分裂之因」，意即不扰乱甘马。「此处」即「除去村落」之处。论典中记载：「若比库们的无别住界不涵盖村落及村落近郊，那么为何在村落中结界时要认定无别住呢？答：依惯例而行，并非期望此外的其他目的。」经文说「就实义而言，该界即便在外也不过是未被认定而已」。有人认为：因为结于村落之中的同住界，既然不归属于村落的范畴，所以…… 此说认为：它归属于界的范畴，意即归属于无别住界的范畴。然而此处应加以思择：对于已将村落纳入其中而结立的界，若要再认定无别住界，应站在林野之处宣读无别住甘马语，还是站在村落之中宣读？答：即便站在村落中宣读，亦能遍及净地。论师认为：若谓站于界外之认定有过失，以及站于不净地不应宣读——此论不成立，此方法于收摄界时亦同。据云，在破损界中设立无别住界等情形中，大界被称为「无别住界」。

§146

146. ‘‘Yassāyasmato khamati etissā sīmāya samānasaṃvāsāya ekūposathāya samugghāto, so tuṇhassā’’ti andhakapotthake, sīhaḷapotthakesu ca kesuci pāṭho atthi. Kesuci ‘‘samugghāto etissā sīmāyā’’ti paṭhamaṃ likhanti, kesuci ‘‘etissā sīmāya samugghāto’’ti ca.

146. 「若具寿认为此界同住、共伍波萨他的解散为妥，请默然」——此读法见于安达咖抄本及某些僧伽罗抄本中。某些抄本将「此界之解散」写在前面，某些则写作「此界之解散」在后。

Gāmasīmādikathāvaṇṇanā村界等说之解释

§147

147.Sācāti sā paricchinditvā dinnagāmasīmā ca itarā ca. Sā katamāti ce? ‘‘Pakatigāmā’’tiādimāha. Baddhasīmāsadisāyeva hontīti sā ca hoti itarā ca hotīti adhippāyo, tasmāyeva ‘‘ticīvaravippavāsaparihāraṃ labhatī’’ti ekavacanaṃ kataṃ, taṃ na yuttaṃ ubhinnampi gāmattāti eke. ‘‘Honti, na labhantī’’ti ca bahuvacanampi karontīti. ‘‘Sā ca itarā cā’’ti vuttā ‘‘majjhe bhinditvā dinnagāmasīmā pakatigāmādayo abhinnā’’ti ca vadanti. ‘‘Bhikkhuvasatī’’ti pāṭho, ‘‘vasantī’’ti ca likhitaṃ. ‘‘Athassa ṭhitokāsato’’ti vuttattā ekavacanameva yuttaṃ. Sabbā, bhikkhave, nadī asīmāti kataraṃ sīmaṃ paṭikkhipati? Baddhasīmaṃ, ekādasavipattisīmaññatarappasaṅgatoti ācariyā. Sace paṭhamaṃ sīmāya baddhāya pacchā nadiādayo honti, paṭikkhepoti pasaṅgo āpajjati, tasmā abaddhasīmameva paṭikkhipati. Yathā sabbo gāmo gāmasīmā, tathā sabbā nadī asīmā. Kintu tassa tassa bhikkhuno udakukkhepasīmāti sīmānānattaṃ dassetīti no takkoti ācariyo. Yaṃ majjhimassa purisassa samantā udakukkhepāti pana ekissā nadiyā catuvaggādīnaṃ saṅghānaṃ visuṃ catuvaggakaraṇīyādikammakaraṇakāle sīmāparicchedadassanatthaṃ vuttaṃ. Ticīvarena vippavāsāvippavāsaparicchedadassanatthampi sattabbhantarasīmāya paricchedadassanaṃ viyāti ācariyā, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kammaṃ kātuṃ vaṭṭatīti siddhaṃ.

147. 「彼」指已划定而给予的村落界以及另一方。若问「彼」是何者？故说「本来的村落」等。意旨是：两者皆如已结立的界。正因如此，「得以避免三衣别住」用了单数，有人认为此不恰当，因为两者皆属村落。另有版本作复数：「皆如此，皆不得」。所说「彼及另一方」，又有人主张：「中间分割所给予的村落界，与本来的村落等未分割部分」。「比库居住」是一读法，另有写作「居住者」。由于经文说「就其所在处所而言」，单数方为合适。「世尊说，一切河流皆非界」——此遮止何种界？诸位老师认为：遮止已结立的界，以及具有十一种界缺失之一的界。若谓：倘若先结立界，其后才有河流等出现，则产生被遮止的问题——故此乃遮止未结立的界。老师认为：如同整个村落是村落界，同样一切河流皆非界，只是对于各别比库而言，投水所及之处为其界，此乃显示界的差异。「以一位中等身量男子四周投水所及之处」，此语乃为显示：在同一条河流上，四人组等诸多僧团各自进行四人组甘马等事项时，界的范围划分。诸位老师认为：此亦如七寻界显示范围划分，是为显示三衣别住与否的范围划分；故即便没有投水所及范围的划分，在河流内部进行甘马亦得成立。

Ayaṃ pana viseso – tattha nāvāgato ce, nāvāyaṃ vuttanayena. Satthagato ce, satthe vuttanayena. So ce atirekacātumāsaniviṭṭho, gāme vuttanayena ticīvarāvippavāso veditabbo. Tatthāpi ayaṃ viseso – sace sattho udakukkhepassa anto hoti, udakukkhepasīmāpamāṇanti eke. Satthova pamāṇanti ācariyā. Sace panettha bahū bhikkhūtiādimhi keci adhiṭṭhānuposathaṃ, keci gaṇuposathaṃ, keci saṅghuposathanti vattukāmatāya ‘‘bahū saṅghā’’ti avatvā ‘‘bhikkhū’’ti vuttaṃ. Ūnakaṃ pana na vaṭṭatīti ettha sīmāsambhedasambhavatoti upatissatthero. Ṭhapente hi ūnakaṃ na ṭhapetabbaṃ. ‘‘Aṭhapetumpi vaṭṭati evā’’ti vuttaṃ. Gacchantiyā panāti ettha ‘‘udakukkhepamanatikkamitvā parivattamānāya kātuṃ vaṭṭatī’’ti likhitaṃ. Aññissā sīmāya ñattītiādi kiṃ sīmato kammavipattibhayā vuttaṃ , udāhu parisatoti? Ekakammassa nānāsīmāya asambhavato sīmatoti. Ekakammassa nānāsīmaṭṭhasaṅghena asambhavato parisatotipi eke. ‘‘Savanaṃ hāpetī’’ti vuttadosappasaṅgatoti no takko. Ekissā hi sīmāya ekaṃ kammaṃ aniṭṭhapento hāpetīti ācariyo.

此处有一特别说明：若乘船而来，依船中所说方式处理。若随商队而来，依商队中所说方式处理。若已超过四个月以上安住其处，应依村落中所说方式了知三衣无别住。其中亦有一特别之处——若商队处于投水所及范围之内，有人主张：以投水所及界为量。老师们认为：以商队本身为量。关于「若此处有众多比库」等，由于有人欲说某些人行持守心伍波萨他、某些行持众数伍波萨他、某些行持僧团伍波萨他，故不说「众多僧团」而说「比库」。「不足额则不得」——乌波帝萨长老认为此处有界合并之可能。在排除时，不足额者不应被排除。经文说「不排除亦可」。关于「当其行进时」，论典中记载：「超越投水所及范围而行进中，亦可进行」。「另一界的羯磨宣告」等，是因界之甘马缺失的顾虑而说，还是因法定人数的顾虑而说？老师认为：因同一甘马不可能在不同的两个界中进行，故是因界而说。亦有人主张：因同一甘马不可能由处于不同界的两个僧团共同完成，故是因法定人数而说。若谓：此将导致所说「令听闻有所欠缺」之过失——此论不成立。老师认为：在同一界内未能完成一项甘马者，方令其欠缺。

Bahinaditīre jātarukkhassa antonadiyaṃ paviṭṭhasākhāya vāti ettha ca naditīre khāṇukaṃ koṭṭetvāti ettha ca sace pana setu vā setupādā vā bahitīre patiṭṭhitāti ettha ca sīmāsodhanaṃ nāma gāmasīmaṭṭhe hatthapāsānayanaṃ. Khaṇḍasīmāya uṭṭhitarukkhato viyojetvā kātuṃ vaṭṭati. Kasmā? Tīraṭṭhe rukkhe baddhanāvāya gāmo ādhāroti. ‘‘Ubhatobhāgena gāmasīmaṃ phusitvā ṭhitasetu khaṇḍasīmāmahāsīmāyo phusitvā ṭhitarukkhena upametabbo’’ti ca likhitaṃ. Tattha purimanaye tāva idaṃ vicāretabbaṃ – tādise ṭhāne katakammaṃ kiṃ nadiyaṃ katasaṅkhyaṃ gacchati, udāhu gāmasīmāyaṃ, atha ubhayatthāti? Kiñcettha taṃ ce nadiyaṃ katasaṅkhyaṃ gacchati, udakukkhepasīmāva sodhetabbā, na itarā. Atha gāmasīmāyaṃ katasaṅkhyaṃ gacchati, udakukkhepasīmā na sodhetabbā. Yadi ubhayattha katasaṅkhyaṃ gacchati, dvīsu sīmāsu ekakammaṃ kātuṃ vaṭṭatīti aniṭṭhappasaṅgo āpajjati. Tato ‘‘aññissā sīmāya ñatti, aññissā anussāvanā hotī’’ti idañca ‘‘khaṇḍasīmāmahāsīmaṭṭhānaṃ kāyasāmaggiyā kammaṃ kātuṃ vaṭṭatī’’ti idañcāniṭṭhaṃ āpajjatīti? Ettha vuccate – yathāvuttaṃ kammaṃ ubhayattha katasaṅkhyaṃ gacchati, na ca yathāvuttaṃ aniṭṭhaṃ āpajjati. Kasmā? ‘‘Ñattianussāvanānaṃ ekekasīmāyaṃ pavattattā, kārakabhikkhūnaṃ vā ekekasīmāyaṃ ṭhitattā’’ti vadanti. Ubhayatthāpi ṭhātuṃ sakkuṇeyyatāya pana taṃ akāraṇaṃ. Ekībhāvaṃ upagatasīmaṭṭhāne katattāti idaṃ acalakāraṇaṃ. Ekībhāvaṃ upagatāsu hi dvīsu nadīgāmasīmāsu kammaṃ kātuṃ vaṭṭatīti ca. Sattabbhantarasīmāyaṃ ce nadī hoti, samuddo vā, jātassaro vā. Tesu ṭhitabhikkhu sattabbhantarasīmāyaṃ ṭhitasaṅkhyaṃ na gacchati. Tattha ce nadiādilakkhaṇaṃ appatto dīpako, pāsāṇo, rukkho vā hoti, sattabbhantarasaṅkhyaṃ gacchati. Manussehi vaḷañjanaṭṭhānaṃ ce taṃ hoti, gāmakhettasaṅkhyaṃ gacchati. Kataragāmakhettaṃ? Yato manussā sañcaranti, sabbe ce sañcaranti, visuṃ gāmakhettasaṅkhyaṃ gacchatīti ca ācariyā.

「在外河岸生长之树,其枝伸入河内」者,于此处;以及「在河岸砍断树桩」者,于此处;以及「若桥或桥柱立于外岸」者,于此处——所谓界净化,即在村界处所以手投掷之距离。在断界,可从所立之树分离而作。为何?因村依于岸边树木所系之船。又有书载:「两边触及村界而立之桥,应以触及断界与大界而立之树为喻。」于此,首先就前说应如是考察:在如是处所所作之甘马,是算作在河中所作,还是在村界所作,抑或在两处?此中何者?若算作在河中所作,则应净化水投掷界,不净化其他。若算作在村界所作,则不应净化水投掷界。若算作在两处所作,则堕入「在二界可作一甘马」之不欲过失。由此,「对一界作白,对另一界作宣告」此说,以及「在断界与大界之处所,以身和合可作甘马」此说,是否堕入不欲?于此说:如所说之甘马算作在两处所作,且不堕入如所说之不欲。为何?诸师说:「因白与宣告各在一界进行,或因作甘马之诸比库各立于一界。」然因可能立于两处,故彼非理由。「因作于已成一体之界处所」,此为不动之理由。因在已成一体之二河界与村界,可作甘马。若在七间界有河、海或天然湖,立于其中之比库不算作立于七间界。于此,若有未达河等相之沙洲、石块或树木,则算作七间。若彼为人之渡处,则算作村田。何村田?诸师说:从何处人往来,若一切人往来,则算作别异之村田。

Pacchimanaye sace setu nadīlakkhaṇaṭṭhānaṃ aphusitvā ṭhito, gāmasīmāsaṅkhyaṃ gacchati. Tattha eko ce gāmo, taṃ sodhetvā, dvīsu tīresu sace dve, dvepi gāme sodhetvā kammaṃ kātabbaṃ. Evañhi kataṃ ubhayatra kataṃ hoti. Iminā nayena dvīsu nadīsu, jātassaresu ca ekakammapasiddhi veditabbā. Ayaṃ pana nayo khaṇḍasīmāmahāsīmānampi labbhateva. Sace setu nadīlakkhaṇaṭṭhānaṃ phusitvā ṭhito, udakukkhepasīmāpi sodhetabbā.

就后说,若桥未触及河相之处所而立,则算作村界。于此,若一村,净化彼后应作甘马;若两岸有二村,净化二村后应作甘马。如是所作,即在两处所作。依此理,应知在二河、天然湖亦成就一甘马。此理于断界与大界亦可得。若桥触及河相之处所而立,水投掷界亦应净化。

Sīmānameva cekattaṃ, vehāsaṭṭhaṃ vinā gato;

诸界之一体性,除虚空处外已达;

Viditvā ekakammassa, sīmato idamādise.

知于一甘马,从界于如是。

Ekasīmaṃ dvisīmaṃ vā, tisīmaṃ catusīmakaṃ;

一界或二界,三界或四界;

Ekakammaṃ siyā tassa, kopo parisato siyāti.

彼可有一甘马,众可能有恼。

Ayaṃ panettha viseso – nadiyaṃ karontānaṃ udakukkhepato bahi rukkhādisambandho appamāṇaṃ. Gāme karontānaṃ nadiyaṃ sambandharukkhassa udakukkhepato bahi ṭhitabhikkhu appamāṇaṃ, tato oraṃ pamāṇaṃ. Baddhasīmāya sambandharukkhassa baddhasīmāya ṭhitabhikkhu pamāṇanti veditabbaṃ, teneva vuttaṃ ‘‘sīmaṃ sodhetvā kammaṃ kātabba’’nti. ‘‘Sace pana setu vā setupādā vā bahitīre patiṭṭhitā kammaṃ kātuṃ na vaṭṭatī’’ti vacanampi pārohādīsu viya sakalasīmāsodhanameva kātabbanti sādheti, vīmaṃsitabbaṃ. Ativuṭṭhikāle panāti ettha ativuṭṭhi nāma yathā cātumāsikāyāti veditabbā, tasmā catumāsaṃ ativuṭṭhiyeva sace hoti, sabbopi oghena otthaṭokāso nadī eva. Atha ekissāpi ativuṭṭhiyā ogho catumāsaṃ tiṭṭhati, sandati vā, bahitīre patiṭṭhitaoghena otthaṭokāso sabbopi nadī eva. Nadiṃ ottharitvā sandanaṭṭhānato paṭṭhāyāti tameva vā nadiṃ aññaṃ vā apubbaṃ vā padesaṃ attano pavattavasena nadilakkhaṇappattaṃ ottharitvā sandanaṭṭhānato paṭṭhāya vaṭṭati. Gāmanigamasīmaṃ ottharitvāti catumāsappavattiṃ sandhāya vuttaṃ. ‘‘Agamanapatheti tadahu gatapaccāgataṃ kātuṃ asakkuṇeyyake’’ti likhitaṃ. Yaṃ pana andhakaṭṭhakathāyaṃ vuttaṃ, taṃ na gahetabbaṃ. Kasmā? Nadiyampi taṃdosappasaṅgato. Tipusakādīti ettha ādi-saddena kamaluppalādīnipi saṅgahaṃ gacchanti . Sabbopi ajātassaro hoti, gāmasīmāsaṅkhyameva gacchatīti yehi kataṃ, tesaṃ gāmasīmāsaṅkhyaṃ vā, samantato tīraṭṭhagāmehi ce kataṃ, sabbagāmasaṅkhyaṃ vā, aññehi gāmakhettehi asambandhaṭṭhānaṃ ce, visuṃgāmasīmāsaṅkhyaṃ vā gacchatīti attho.

此处的差别如下:在河中作甘马者,水所及处之外的树等连接处无量。在村中作甘马者,河中连接树的水所及处之外所站立的比库无量,从那里向内则有量。在结界中,连接树的结界中所站立的比库有量,应当知晓。因此说『应净界后作甘马』。『若桥或桥墩立于彼岸,则不适合作甘马』这一说法,如同登岸等情况,应当净化整个界,这一点应当审察。『在大雨时』,此处所谓大雨,应当知晓如同四个月雨季。因此,若四个月都是大雨,则所有被洪水淹没之处皆是河。或者,即使只有一次大雨,洪水持续四个月,或流动四个月,彼岸所立之处被洪水淹没的所有地方皆是河。『淹没河后从流动之处开始』,无论是淹没那条河或另一条河或以前未有之处,因其流动而获得河的特征,从流动之处开始即可。『淹没村镇界』,这是就四个月的流动而说。『不可行之道』,写作『当日去而不能返回之处』。然而,在安达咖注疏中所说的,不应采纳。为何?因为在河中也有那种过失。『提普萨咖等』,此处以『等』字也包括莲花、睡莲等。所有未生长之处,即算作村界,意思是:由那些人所作的,即算作村界;若由周围岸边的村民所作,则算作所有村的范围;若是与其他村田无连接之处,则算作独立村界。

§148

148.Saṃsaṭṭhaviṭapāti iminā āsannattaṃ dīpeti, tena padesasambhindanā idha sambhedoti dīpeti. So pana vaḍḍhanto sīmāsaṅkaraṃ karotīti baddhasīmaṭṭhānappavesanavasena ‘‘ekadesabaddhasīmā’’ti vattabbato saṅkaradoso hoti. Na, bhikkhave, sīmāya sīmā sambhinditabbāti ettha ‘‘paṭhamaṃ baddhasīmāya pacchā attanā bandhitabbasīmā na sambhinditabbā’’ti eke adhippāyaṃ saṃvaṇṇayanti. Paṭhamaṃ sammatasīmāyaṃ sambhedābhāvato svādhippāyo ajjhottharaṇena yujjati, tasmā pacchā bandhitabbasīmāya paṭhamaṃ baddhasīmā na sambhinditabbā. Sakalaṃ vā ekadesato vā nimittānaṃ antokaraṇena paṭhamaṃ baddhasīmāya sīmantarike akittetvā sammannanato hi sambhindati nāma, paresaṃ baddhasīmaṃ sakalaṃ vā ekadesato vā nimittānaṃ antokaraṇena ajjhottharati nāma, tenevāha ‘‘sīmaṃ sammannantena sīmantarikaṃ ṭhapetvā’’tiādi. Tassattho – paṭhamaṃ baddhasīmāya sīmantarikaṃ pacchā bandhitabbasīmāya nimittabhūtaṃ ṭhapetvā pacchā sīmaṃ sammannitunti. Imā dvepi vipattiyo bhikkhubhikkhunīsīmānaṃ aññamaññaṃ na sambhavanti. So pana vaḍḍhanto sīmāsaṅkaraṃ karotīti ettha kevalaṃ sīmāsaṅkarameva karoti. Tasmiṃ katakammāni na kuppantīti keci, taṃ nayuttaṃ sākhāpārohachedanasīmāsodhanānaṃ vuttattā. Idaṃ sabbaṃ suṭṭhu vicāretvā garukule payirupāsitvā gahetabbayuttakaṃ gahetabbaṃ, itaraṃ chaḍḍetabbaṃ.

『枝条相接』,以此显示邻近性,因此这里以部分相破显示破坏。然而它生长时造成界的混乱,因为以进入结界之处的方式应说『部分结界』,故有混乱之过失。『诸比库,不应以界破界』,此处有些人赞同这样的意趣:『先前的结界,后来自己要结的界不应破坏』。因为在先前的认可界中没有破坏,这个意趣以覆盖而成立,因此后来要结的界不应破坏先前的结界。所谓破坏,即是在先前结界的界中间,通过将标志全部或部分纳入内而不宣告即认可。所谓覆盖,即是通过将标志全部或部分纳入内而覆盖他人的结界。因此说『认可界者,应留出界中间』等。其义为:先前结界的界中间,作为后来要结界的标志而留出,然后认可界。这两种过失在比库界和比库尼界之间不会互相发生。『然而它生长时造成界的混乱』,此处仅仅造成界的混乱。有些人说:在那里所作的甘马不会破坏。这不合理,因为已说明枝条登岸、砍断、净界。这一切应当善加审察,在大师家族中亲近学习后,应取应取之理,其余应舍弃。

Uposathabhedādikathāvaṇṇanā伍波萨他分别等说之解释

§149

149. ‘‘Dveme , bhikkhave, uposathā’’ti tadā sāmaggīuposathassa ananuññātattā vuttaṃ. Sāmaggīuposathassa pubbakicce ‘‘ajjuposatho sāmaggī’’ti vattabbaṃ, na ca kammavācāya bhagavatā payogo dassito, pāḷinayato aṭṭhakathācariyehi uddisitabbakkamo dassito. Tathā pañcannaṃ pātimokkhuddesānaṃ uddesakkamo siddhoti veditabbaṃ. Tayo vā dve vā pātimokkhaṃ uddisanti, adhammena samaggaṃ nāma hotīti ettha kāmaṃ saṅghassa sāmaggī nāma hoti vaggakathāya yathākammaṃ sāmaggīvavatthānato. Tathāpi vaggapaṭipakkhabhāvena samaggaṃ, samaggapaṭipakkhabhāvena ca vaggaṃ nāma kataṃ. Āveṇikato vā gaṇakammādisambhavato, tassa ca samaggavaggabhāvasambhavato vuttanti veditabbaṃ. Dhammena vagganti ettha pārisuddhikaraṇaṃ dhammikaṃ, saṅghasseva chandāgamanaṃ, na gaṇassāti katvā vaggaṃ nāma hoti. ‘‘Ekavāraṃ kataṃ sukataṃ, āpattiṃ pana āpajjati, puna kātuṃ na labhantī’’ti vadanti. ‘‘Pañcasu ekassa chandaṃ āharitvā catūhi pātimokkhaṃ uddisituṃ vaṭṭatī’’ti vadanti, taṃ yuttaṃ, chandahārake bhikkhūnaṃ santikaṃ patte tena saṅgho pahoti, tasmā chando saṅghappatto hotīti katvā vuttaṃ.

『诸比库,有此二伍波萨他』,当时因为僧团伍波萨他未被允许而说。在僧团伍波萨他的前行事中应说『今日伍波萨他僧团』,而世尊未显示甘马语的运用,依巴利之理,注疏师们显示了应诵的次第。如是应当知晓五种巴帝摩卡诵的诵次第已成立。『三人或二人诵巴帝摩卡,名为非法和合』,此处虽然僧团名为和合,因为依甘马语的破群说法,依各自甘马而确定和合。然而,以破群的对立性而名为和合,以和合的对立性而名为破群。或者应当知晓,因为特别地有群甘马等的可能性,而那有和合破群性的可能性,故如是说。『依法破群』,此处清净化是如法的,仅僧团的欲来到,非群的,因此名为破群。他们说:『一次所作善作,然而犯罪,不得再作』。他们说:『五人中取一人的欲后,四人诵巴帝摩卡即可』。这是合理的,因为在持欲比库们近前时,僧团即成就,因此说欲已到达僧团。

Pātimokkhuddesakathāvaṇṇanā巴帝摩卡诵说之解释

§150

150.Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. nidānavaṇṇanā) ‘‘suṇātu me, bhante, saṅgho…pe… āvikatā hissa phāsu hoti, tatthāyasmante pucchāmi…pe… tasmā tuṇhī. Evametaṃ dhārayāmī’ti vatvā ‘uddiṭṭhaṃ kho āyasmanto nidāna’ntiādinā nayena avasese sutena sāvite uddiṭṭho hotī’’ti vuttattā ‘‘evametaṃ dhārayāmīti sutā kho panāyasmantehī’’ti ettha ‘‘dhārayāmī’’ti vatvā ‘‘uddiṭṭhaṃ kho āyasmanto nidāna’’nti vacanaṃ saṃkhittanti gahetabbaṃ, teneva khuddakapeyyālavasena likhitaṃ. Evaṃ mātikāṭṭhakathāyampi ‘‘āvikatā hissa phāsu hoti, tatthāyasmante’’ti etthāpi ‘‘uddiṭṭhaṃ kho āyasmanto nidāna’’nti vacanaṃ saṃkhittanti gahetabbanti eke. Keci ‘‘avivadamānehi sikkhitabba’nti vutte nidānuddeso niṭṭhito nāma hoti, tasmā anāvikaronto āpattiṃ āpajjatī’’ti vadanti, taṃ na yuttaṃ. Kasmā? ‘‘Nidānaṃ uddisitvā’’ti niṭṭhānavacanena hi nidānassa niṭṭhitabhāvo vutto, nidānāvasāne ca āpatti vuttāti. ‘‘Sarabhaññaṃ nāma sarena bhaṇana’’nti likhitaṃ. Sajjhāyaṃ adhiṭṭhahitvāti ‘‘sajjhāyaṃ karomī’’ti cittaṃ uppādetvā. ‘‘Āpucchāmīti vuttamattena kathetuṃ vaṭṭatī’’ti vadanti. Taṃ tuṇhībhāve yujjati. ‘‘Athāpi lābhādinā abhibhūto vāreti, taṃ na pamāṇa’’nti vadanti. Eseva nayoti kathento yadi vicchindati, puna āpucchitabbanti.

在摄颂注疏中说:『大德,请僧团听我……乃至……不说出对他安乐,在那里我问具寿们……乃至……因此默然。我如是持』,说后以『诸具寿,已诵序分』等方式,在其余经文宣告后即为已诵。因此『我如是持,诸具寿们已听』,此处说『我持』后,『诸具寿,已诵序分』这一说法应取为省略,因此以小品略说方式而写。如是在摄颂注疏中也『不说出对他安乐,在那里具寿们』,此处也应取『诸具寿,已诵序分』这一说法为省略,有些人如是说。有些人说:『说「应学不诤」时,序分诵即完成,因此不说出者犯罪』。这不合理。为何?因为以『诵序分后』这一完成之语说明序分的完成状态,而在序分末尾说罪。写作『萨拉班雅,名为以声诵』。『决意背诵』,即生起『我作背诵』之心。他们说:『仅说「我问」即可说』。这在默然时合理。他们说:『或者被利养等所压制而阻止,那不是标准』。『这同样的方式』,若说时中断,应再问。

Adhammakammapaṭikkosanādikathāvaṇṇanā非法甘马反对等说之解释

§154

154.‘‘Tesaṃanupaddavatthāyā’’ti saṅgho saṅghassa kammaṃ na karoti, aññopi upaddavo bahūnaṃ hoti, tasmā vuttaṃ.

『为了他们无障碍』,僧团不为僧团作甘马,对其他人也有许多障碍,因此说。

Pātimokkhuddesakaajjhesanādikathāvaṇṇanā巴帝摩卡诵者请求等说之解释

§155

155. ‘‘Therādhikaṃ pātimokkha’’nti vatvāpi pacchā avisesena ‘‘yo tattha byatto paṭibalo, tassādheyya’’nti vuttattā ‘‘bhante’’ti vacanaṃ therassāpi atthīti siddhaṃ hoti. ‘‘Gacchāvuso saṃkhittena vā vitthārena vā’’ti vacanato asatipi antarāye thāmaṃ pamāṇanti siddhaṃ hoti.

虽说『长老优先巴帝摩卡』,后来无差别地说『在那里有能力者,应交付给他』,因此『大德』这一说法对长老也有,这已成立。从『去吧,具寿,以略说或广说』这一说法,即使无障碍,坚持也是标准,这已成立。

Disaṃgamikādivatthukathāvaṇṇanā往方者等事说之解释

§163

163. ‘‘Sacassa saddhiṃcarā bhikkhuupaṭṭhākā atthī’’ti pāṭho. ‘‘Utuvasseti utusaṃvacchare hemantagimhesū’’ti likhitaṃ.

163. 「若彼有同行比库、侍者」者,此为读法。「雨季时节者,雨季年中之冬季与夏季」,如是书写。

Pārisuddhidānakathāvaṇṇanā清净施与说之义疏

§164

164.Pārisuddhiṃ dammīti ‘‘sāpattiko therānaṃ deti, sampajānamusāvāde dukkaṭaṃ sambhavatī’’ti ācariyena likhitaṃ. Kiṃ nu kho kāraṇaṃ? Sampajānamusāvādena dukkaṭāpatti nāma kevalaṃ bhagavatā vuttattā akiriyasamuṭṭhānā hotīti. ‘‘Pārisuddhiṃ dammī’’ti ettha pana kiriyā paññāyati, tasmā sampajānamusāvāde pācittiyaṃ viya dissati, suṭṭhu upaparikkhitabbaṃ. Mahantā hi te ācariyā nāma. Tattha ‘‘dammī’’ti attano uposathakammanibbattinimittaṃ vuttaṃ. ‘‘Harā’’ti ca ‘‘ārocehī’’ti ca hārakassa anārocanapaccayā dukkaṭamocanatthaṃ vuttaṃ. Eseva nayo chandadānepi. Tattha ‘‘dammī’’ti attano cittasāmaggidīpanavacanaṃ, sesaṃ vuttanayameva, evaṃ upatissatthero vaṇṇeti. Atha vā paṭhamaṃ samaggabhāvaṃ sandhāya, dutiyaṃ pacchā vidhātabbabhāvaṃ, tatiyaṃ chandahārakassa dukkaṭamocanatthaṃ vuttaṃ. Ubhayatthāpi ‘‘saṅghappatto pakkamatī’’tiādivacanato saṅghe samagge eva chandapārisuddhidānaṃ ruhati, nāsamaggeti siddhaṃ. ‘‘Saṅghappatto ukkhittako paṭijānāti, āhaṭā hoti pārisuddhī’’tiādivacanato ukkhittakādīnampi chandapārisuddhidānaṃ ruhatīti siddhaṃ, tañca kho pakatattasaññāya, no aññathāti takko. Jānitvā sāmaṇerassa dinne na yāti, āpatti ca, ajānitvā dinne yāti ca, anāpattīti eke. Biḷālasaṅkhalikā nāma pārisuddhīti ettha saṅkhalikā nāma anantarena sambajjhati, aññena ca saṅkhalikenāti kevalaṃ saṅkhalikā pārisuddhi nāma hotīti upatissatthero. Evaṃ sante visesanaṃ niratthakaṃ hoti. Biḷālasaṅkhalikā baddhāva hoti antogehe eva sampayojanattā. Yathā sā na katthaci gacchati, tathā sāpi na katthaci gacchatīti kira adhippāyo.

164. 「我给清净」者,老师书写:「有罪者给长老们,于知而妄语生恶作。」何为因缘?知而妄语之恶作罪,唯因世尊所说,故为无作等起。然于「我给清净」此处,作用显现,故于知而妄语,如巴吉帝亚般显现,应善加审察。彼等老师实为大德。其中「我给」者,为说自己伍波萨他甘马生起之相。「请取」与「请告知」者,为说取者不告知之缘故而解脱恶作之义。此即欲给之理亦然。其中「我给」者,为显示自己心和合之语,其余如前所说之理,伍波提萨长老如是解释。或者,第一为关联和合状态,第二为后应作之状态,第三为说欲取者解脱恶作之义。于两义中,从「僧团达到者离去」等语,欲与清净之给予唯于僧团和合时成就,非不和合,此为成立。从「僧团达到者、被举者承认,清净已被带来」等语,被举者等之欲与清净之给予亦成就,此为成立,且彼以本性想,非其他,此为推理。知而给予沙玛内拉者不成,且有罪;不知而给予者成,且无罪,如是某些人说。所谓猫链清净者,此中链者,以无间相连,且以另一链者,唯链清净,伍波提萨长老如是说。如是之时,限定词成为无义。猫链如被缚,因于屋内连结。如彼不去任何处,如是彼亦不去任何处,如是意趣。

Chandadānādikathāvaṇṇanā欲施与等说之义疏

§165-7

165-7. ‘‘Chandaṃ datvā khaṇḍasīmaṃ vā sīmantarikaṃ vā bahisīmaṃ vā gantvā āgato bhikkhu kammaṃ na kopeti, tasmā gamikabhikkhūnaṃ chandaṃ gaṇhitvā khaṇḍasīmaṃ bandhitvā puna vihārasīmaṃ bandhituṃ tesaṃ chandaṃ na gaṇhantī’’ti vadanti. ‘‘Muhuttaṃ ekamantaṃ hothā’’tiādivacanato yaṃ kiñci bhikkhukammaṃ gahaṭṭhādīsu hatthapāsagatesu na vaṭṭatīti siddhaṃ. Nissīmanti bahisīmaṃ. Tassa sammutidānakiccaṃ natthīti tasmiṃ satipi vaṭṭatīti attho. Āsanena saha udakanti attho. Pannarasopīti api-saddo cātuddasiṃ sampiṇḍeti, tena vuttaṃ mahāaṭṭhakathāyaṃ ‘‘yadi no eta’’nti. ‘‘Ajja me uposatho pannaraso’’ti adhiṭṭhānaṃ sadā na kiñci, na aññathāti eke.

165-7. 「给欲后,去缺界或界中间或界外而来之比库,不破坏甘马,故取行者比库们之欲后,结缺界,再结寺界时,不取彼等之欲」,如是说。从「暂时一边住」等语,任何比库甘马于在家者等手臂所及处不适宜,此为成立。无界者,界外。彼无给予同意之作用,于彼存在时亦适宜,此为义。与座一起之水,此为义。十五亦者,亦字亦摄十四,由此于大注疏中说「若非此等」。「今日我之伍波萨他为十五」之决意,常无任何,非其他,如是某些人说。

Āpattipaṭikammavidhikathādivaṇṇanā罪之对治法则说等之义疏

§169-170

169-170.Paṭidesemīti yāya kāyaci bhāsāya vutte desanā ca paṭiggaho ca hotiyeva diṭṭhāvikammena visuddhiyā vuttattāti keci. Vematikena ‘‘ahaṃ, bhante, ekissā thullaccayāpattiyā vematiko, yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī’’ti vattabbaṃ. Evaṃ kate yāva nibbematiko na hoti, tāva sabhāgāpattiṃ paṭiggahetuṃ na labhati, aññesañca kammānaṃ parisuddho nāma hoti. Puna nibbematiko hutvā desetabbaṃ. Na cāti neva pāḷiyaṃ na aṭṭhakathāyaṃ atthi, desite pana doso natthīti. Tathā itovuṭṭhahitvā taṃ āpattiṃ paṭikarissāmīti ettha ca sakalasaṅghe sabhāgāpattiṃ āpanne, vematike ca. Tathā ca ‘‘sabbo saṅgho sabhāgāpattiṃ āpajjitvā yadā suddhaṃ passissatī’’ti, ‘‘tadā tassa santike taṃ āpattiṃ paṭikarissatī’ti vatvā ‘uposathaṃ kātuṃ labhatī’’ti ca likhitaṃ.

169-170. 「我发露」者,以任何语言所说,发露与接受以见无作而清净之所说故,如是某些人说。疑者应说:「尊者,我于一土喇吒亚罪疑惑,当我无疑时,我将对治彼罪。」如是作时,乃至未无疑,不得接受同类罪,于其他甘马为清净者。再无疑后应发露。「不」者,既非于圣典亦非于注疏中存在,然于发露时无过失。如是「从此起后我将对治彼罪」,此中于全僧团犯同类罪时,及疑者。如是「全僧团犯同类罪后,当见清净者」,「彼时于彼面前将对治彼罪」,如是说后,「得作伍波萨他」,如是书写。

Anāpattipannarasakādikathāvaṇṇanā无罪十五等说之义疏

§172-3

172-3. ‘‘Atthaññe’’ti pubbavāre, ‘‘athaññe’’ti pacchāvāre pāṭho. Sīmaṃ okkante vā okkamante vā passanti. Dhammasaññino pana aññāṇena honti. ‘‘Vematikapannarasakaṃ uttānamevā’’ti pāṭho.

172-3. 「有其他」者,前次;「然后其他」者,后次,此为读法。见进入界或正进入。然以法想者,以无知而有。「疑十五者,唯明显」,此为读法。

Sīmokkantikapeyyālakathāvaṇṇanā界外略说之义疏

§178

178. ‘‘Na akāmā dātabbā’’tivacanato icchāya sati dātabbāti siddhaṃ.

178. 从「不应不乐而给」之语,有意欲时应给,此为成立。

Liṅgādidassanakathāvaṇṇanā相等显示说之义疏

§180

180.Nābhivitarantīti ettha laddhinānāsaṃvāsakā kira te. Kammanānāsaṃvāsakañhi diṭṭhiṃ paṭinissajjāpetvā tassa osāraṇakammaṃ kātabbaṃ. Evañhi kate tena saddhiṃ uposathaṃ kātuṃ vaṭṭati. Itarena laddhinissajjanamattena kātunti vuttaṃ. Āpattiyā adassane appaṭikamme ukkhittakañca diṭṭhiyā appaṭinissagge ukkhittakañca jānitvā tena saddhiṃ karontassa pācittiyaṃ, tasmā ime ukkhittānuvattakāti veditabbāti eke.

「不应共作」者,此处据说彼等是得别住者。对于甘马别住者,应令其舍弃邪见后,为其作解除甘马。如是作已,与彼共作伍波萨他是允许的。以其他方式,仅以得舍弃即可作,如是所说。知其为因不见罪、不忏悔罪而被举罚者,及因不舍弃邪见而被举罚者,与彼共作者,巴吉帝亚。因此,应知此等为随顺被举罚者,某些人如是说。

Nagantabbagantabbavārakathāvaṇṇanā不应前往、应前往诸段之论的注释

§181

181.Na gantabboti kiṃ sandhāya? ‘‘Aññatra saṅghenā’’ti vacanato yasmiṃ vihāre sataṃ bhikkhū viharanti, te sabbe kenacideva karaṇīyena dasa dasa hutvā visuṃ visuṃ nānāudakukkhepasīmādīsu ṭhatvā uposathaṃ kātuṃ labhanti. Navakammasālādikā nānāsīmākoṭi uposathādhiṭṭhānatthaṃ sīmāpi nadīpi na gantabbā. Garukaṃ pātimokkhuddesaṃ vissajjitvā lahukassa akattabbattā ‘‘aññatra saṅghenā’’ti vacanaṃ sādheti. Tattha ‘‘yasmiṃ āvāse uposathakārakā …pe… akatvā na gantabbo’’ti vacanato vissaṭṭhauposathāpi āvāsā gantuṃ vaṭṭatīti siddhaṃ. ‘‘Tato pārisuddhiuposathakaraṇatthaṃ vissaṭṭhauposathā gantuṃ vaṭṭati, khaṇḍasīmaṃ vā pavisitunti apare vadantī’’ti vuttaṃ. Iminā neva uposathantarāyoti ‘‘attano uposathantarāyo’’ti likhitaṃ.

「不应前往」者,关于何事而说?从「除僧团」之语,在有百位比库住的精舍中,彼等全体因某种应作事,十人十人地分别站立于各各不同的水界等处,得以作伍波萨他。新作堂等不同界角、为指定伍波萨他之界、河流,皆不应前往。因舍弃重大的巴帝摩卡诵而不作轻微者之故,「除僧团」之语成立。于此,从「在有伍波萨他作者的住处……不作而不应前往」之语,已成立:前往已舍弃伍波萨他的住处亦是允许的。「从彼处为作清净伍波萨他,允许前往已舍弃伍波萨他者,或进入破界」,其他人如是说,如是所说。以此,「非伍波萨他障碍」即写作「自己的伍波萨他障碍」。

Vajjanīyapuggalasandassanakathāvaṇṇanā应回避之人的指示论的注释

§183

183. ‘‘Antimavatthuṃ ajjhāpannassa nisinnaparisāya kalahādibhayena nāhaṃ karissāmī’’ti cittaṃ uppādetvā nisīdituṃ vaṭṭati. Aññakamme tassa nisinnaparisāya āpatti natthīti eke. ‘‘Na ca, bhikkhave, anuposathe uposatho kātabbo aññatra saṅghasāmaggiyā’’ti (mahāva. 183) vacanato sāmaggīdivaso anuposathadivasoti atthato vuttaṃ viya dissati. ‘‘Dveme, bhikkhave, uposathā’’ti vuttavacanavasenetaṃ vuttaṃ, aññathā parivārapāḷiyā virujjhatīti ācariyā. Cātuddasiyaṃ, pannarasiyaṃ vā ce saṅgho samaggo hoti, ‘‘ajjuposatho sāmaggī’’ti avatvā pakatinīhāreneva kattabbanti dassanatthaṃ yathādesanā katāti no takko. Aññathā yathāvuttadvaye ce sāmaggī hoti, tattha uposathaṃ akatvā anuposathadivase eva sāmaggīuposatho kātabboti āpajjati. Aññathā pubbe paṭisiddhattā idāni paṭisedhanakiccaṃ natthi. ‘‘Na, bhikkhave, devasikaṃ pātimokkhaṃ uddisitabba’’nti (mahāva. 136) pubbe hi vuttaṃ. Atha vā ‘‘anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitu’’nti pubbe vuttattā ‘‘sakiṃ pakkhassa cātuddase vā pannarase vā’’ti ca ‘‘dveme, bhikkhave, uposathā’’ti (mahāva. 149) ca pacchā vuttattā tato aññasmiṃ divase uposatho na kātabboti atthato āpannaṃ aniṭṭhaṃ, sati saṅghasāmaggiyā añño divaso pakativasena anuposathopi uposathadivaso nāma hotīti dassanavasena nivāretumpi evaṃdesanā katāti veditabbā.

「犯最后事者,因诤论等恐怖而对坐众生起『我不作』之心后,允许坐下。在其他甘马中,对彼坐众无罪」,某些人如是说。从「诸比库,不应在非伍波萨他日作伍波萨他,除僧团和合」之语,和合日即非伍波萨他日,从义理上所说如是显现。「诸比库,此二种伍波萨他」,依所说语之方式如是说,否则与附随篇典籍相违,诸老师如是说。若在十四日或十五日僧团和合,不说「今日伍波萨他和合」而应以常规方式作,为显示此,「如所指示而作」非推论。否则,若在所说二者中有和合,在彼处不作伍波萨他而应在非伍波萨他日作和合伍波萨他,如是陷入。否则,因先前已禁止,现在无禁止之作用。「诸比库,不应每日诵巴帝摩卡」,先前确实如是说。或者,因先前说「诸比库,我允许在伍波萨他诵巴帝摩卡」,及后来说「半月一次,在十四日或十五日」及「诸比库,此二种伍波萨他」,从义理上陷入不欲之「在其他日不应作伍波萨他」。应知:为显示「若有僧团和合,其他日依常规,非伍波萨他日亦名为伍波萨他日」,为遮止,如是指示而作。

Uposathakkhandhakavaṇṇanā niṭṭhitā. · 伍波萨他篇集注释完毕。

3. Vassūpanāyikakkhandhakavaṇṇanā三、入瓦萨篇集注释

Vassūpanāyikānujānanakathāvaṇṇanā准许入瓦萨之论的注释

§184

184.Mahāaṭṭhakathāyampi ‘‘saṅkāsayissantī’’ti pāṭho, dīpavāsino ‘‘saṅkāpayissantī’’ti paṭhanti kira. ‘‘Kati nu kho vassūpanāyikā’’ti cintāyaṃ ‘‘kiṃ nimitta’’nti vutte ‘‘anujānāmi, bhikkhave, vassaṃ upagantu’’nti yaṃ vassūpagamanaṃ vuttaṃ, taṃ ‘‘imaṃ temāsaṃ vassaṃ upemī’’ti vatvā upagantabbaṃ. Vassānamāsā ca cattāro. Tattha paṭhamaṃ temāsaṃ, pacchimaṃ temāsanti duvidhaṃ temāsaṃ. Tenāyaṃ tesaṃ bhikkhūnaṃ cintā ahosi.

在大注疏中亦有「将使疑惑」之读法,岛住者据说读作「将使怀疑」。在「有多少入瓦萨者」之思惟中,在说「何相」时,所说「诸比库,我允许入瓦萨」之入瓦萨,应说「我入此三月瓦萨」后入。瓦萨之月有四。于此,前三月、后三月,三月有二种。因此,彼等比库有此思惟。

Vassānecārikāpaṭikkhepādikathāvaṇṇanā瓦萨期间游行之禁止等论的注释

§185

185.Anapekkhagamanena vā aññattha aruṇaṃ uṭṭhāpanena vā āpatti veditabbāti ettha paṭhamaṃ tāva so sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati. ‘‘Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpattī’’ti vacanato oraṃ sandhāya vuttanti veditabbaṃ. Tathā hi ‘‘so tadaheva akaraṇīyo pakkamati, sakaraṇīyo pakkamati, tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti (mahāva. 207) vuttaṃ.

「应知以不期待而去,或在他处令曙光升起而有罪」者,于此,首先,彼在未来的僧自恣前七日,有事而出发。从「诸比库,彼比库或来彼住处,或不来,诸比库,彼比库前者得算,对誓言无罪」之语,应知关于少于七日而说。如是确实说:「彼即日无事而出发,有事而出发,诸比库,彼比库前者不得算,对誓言有恶作罪」。

Sattāhakaraṇīyānujānanakathāvaṇṇanā七日作法开许之说明

§187-8

187-8. Dutiyaṃ pana ‘‘so taṃ sattāhaṃ bahiddhā vītināmeti, tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti vacanato sattāhato paraṃ veditabbaṃ. Tathā hi ‘‘so taṃ sattāhaṃ anto sannivattaṃ karoti, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpattī’’ti (mahāva. 207) vuttaṃ. Satipi kāraṇadvaye vassacchedakāraṇābhāve āpatti veditabbā, tasmā tīṇipi etāni vacanāni yathāsambhavaṃ yojitāni viggahāni honti. Tīṇi parihīnānīti tāsaṃ natthitāya.

其次第二,从「彼在外度过彼七日,诸比库,彼比库前者不得算,对誓言有恶作罪」之语,应知七日之后。如是确实说:「彼在七日内作回转,诸比库,彼比库前者得算,对誓言无罪」。即使有二种原因,若无破瓦萨之原因,应知有罪。因此,此三种语句,随其所应而结合,成为分析。「三者失坏」者,因彼等不存在。

Pahiteyevaanujānanakathāvaṇṇanā已送出开许之说明

§199

199. ‘‘Anujānāmi bhikkhave, saṅghakaraṇīyena gantuṃ, sattāhaṃ sannivatto kātabbo’’ti vacanato antovasse saṃhārikabhāvena gantuṃ vaṭṭati. Tattha dhammachandavasenapi āgate saṅghassa āyamukhaṃ vinassati. Tato ‘‘senāsanāni katvā’’ti ca vuttaṃ. Āgatanti āgamanaṃ. Bhāvettha tapaccayoyaṃ. Saṅghakaraṇīyena gantunti ettha ‘‘senāsanapaṭisaṃyuttesu eva saṅghakaraṇīyesu, na aññesū’’ti dhammasiritthero vadati kira. Aṭṭhakathāyampi taṃ padaṃ uddharitvā ‘‘yaṃ kiñci uposathāgārādīsu senāsanesū’’tiādinā senāsanameva dassitaṃ, tasmā upaparikkhitabbaṃ.

199. 由于「我允许比库们，因僧团事务外出，须于七日内返回」之语，于雨安居期内可以须携带之方式外出。在此，即便出于对法的志愿而来，也会断送僧团的收益来源。因此说「建好住所之后」。『āgata』者，到来也。此处用了带有过去主动分词的构词。关于「因僧团事务外出」，据说法喜长老认为「仅限于与住所相关的僧团事务，不包括其他事务」。在注疏中引用了该词，并以「任何伍波萨他堂等住所……」等语只展示了住所，因此需要仔细审察。

Animantitena gantuṃ na vaṭṭatīti tassa ratticchedo ca dukkaṭāpatti ca hoti, taṃ ‘‘vassacchedo’’ti ca vadanti. Nimantitoyeva nāma hotīti ettha upāsakehi ‘‘imasmiṃ nāma divase dānādīni karoma, sabbe sannipatantū’’ti katāyapi katikāya gantuṃ vaṭṭati. Pavāraṇāya navamito paṭṭhāya paṃsukūlikacīvaraṃ pariyesituṃ kāvīrapaṭṭane viya sabbesaṃ gantuṃ vaṭṭati anusaṃvaccharaṃ niyamato upāsakehi sajjitvā ṭhapanato. Vuttampi cetaṃ andhakaṭṭhakathāyaṃ ‘‘bhikkhusaṅghena vā katikā katā ‘samantā bhikkhū gacchantū’ti, ghosanaṃ vā kataṃ upāsakehi, tattha gacchantassa ratticchedo natthīti tathā ‘anusaṃvaccharaṃ āgacchantū’ti sakiṃ nimantitepi vaṭṭatī’’ti ca ‘‘cīvarakālato paṭṭhāya niyamaṃ katvā samantato āgatānaṃ sajjetvā dānato kāvīrapaṭṭane ghosetvā karaṇākāro paññāyatīti apare’’ti ca. Ācariyā pana evaṃ na vadanti.

未受邀请而前往则不合规，此将导致夜间中断及恶作罪，此亦称为「雨安居中断」。所谓「受邀请者」，在此是指：即便近事男众商定「某日我们行布施等，请众人齐集」，依此约定前往亦合规。自自恣日起，前往咖威拉城等地为所有人寻求尘堆衣，因近事男众每年固定备办并置放，故前往合规。《安达咖注疏》亦说：「若比库僧团已订约定『周围比库们前往』，或近事男众已作宣告，前往者无夜间中断」，以及「即便仅受邀一次但言明『每年请来』者亦合规」，又有「自衣服时节起，作出规定，为从四方前来者备妥布施，于咖威拉城宣告，此行事方式显而易见，另有他说」。然而，诸老师并不如此说。

Antarāyeanāpattivassacchedakathāvaṇṇanā障碍不犯瓦萨断之说明

§201

201. ‘‘Sace dūraṃ gato hoti, sattāhavārena aruṇo uṭṭhāpetabbo’’ti vacanato ‘yasmiṃ antarāye sati vassacchedaṃ kātuṃ vaṭṭati, tasmiṃ antarāyeva vassacchedamakatvā sattāhakaraṇīyena vītināmetuṃ vaṭṭatīti dīpitanti apare’’ti vuttaṃ. Vinayadharā pana na icchanti, tasmā ‘‘sattāhavārena aruṇo uṭṭhāpetabbo’’ti idaṃ tatruppādādinimittaṃ vuttanti veditabbaṃ. Taṃ sandhāya ‘‘ācariyā pana evaṃ na vadantī’’ti vuttaṃ. Gāvuṃvāti balibaddhaṃ vā. Bahisīmāya ṭhitānanti tehi khaṇḍasīmāya ṭhitehipīti upatissatthero. Vassacchede assa vassacchedassa. Vihārā aññattha vuṭṭhāpentehi tattheva sannipatitvā ‘‘iminā ca iminā ca kāraṇena imasmiṃ nāma padese imaṃ vihāraṃ netvā vuṭṭhāpemā’’ti anussāvetvāva kātabbanti.

201. 由「若已前往遥远之处，须以七日为期令黎明升起」之语，「其他人」说：「此显示：凡合规可造成雨安居中断之障缘存在时，即可不造成雨安居中断，而以七日事务期度过」。然而，持律者不认同此说，因此应知「须以七日为期令黎明升起」一语，是就彼处生起的障缘等而说。以此为据，故说「然而诸老师并不如此说」。『gāvuṃvā』者，役牛也。关于「住在界场之外者」，伍巴提萨长老说：即便是住在破碎界场之人也包括在内。『vassacchede assa』中，「assa」指雨安居中断本身。应由将其从精舍迁往他处者，于彼处集合后，先宣告「出于如此这般的原因，我们将此精舍迁往此地令其出」，然后再行之。

Vajādīsuvassūpagamanakathāvaṇṇanā雷电等中瓦萨入之说明

§203

203.Vajena saddhiṃ gatassa vassacchede anāpattīti vassacchedo na hotīti kira adhippāyo. Satthassa avihārattā ‘‘imasmiṃ vihāre’’ti avatvā ‘‘idha vassaṃ upemī’’ti ettakaṃ vattabbaṃ. ‘‘Satthe pana vassaṃ upagantuṃ na vaṭṭatīti ‘imasmiṃ vihāre imaṃ temāsa’nti vā ‘idha vassaṃ upemī’ti vā na vaṭṭati, ālayakaraṇamatteneva vaṭṭatīti adhippāyo’’ti likhitaṃ. Taṃ pana aṭṭhakathāya virujjhati. ‘‘Idha vassaṃ upemīti tikkhattuṃ vattabba’’nti hi vuttaṃ. Aṭṭhakathāvacanampi pubbāparaṃ virujjhatīti ce? Na, adhippāyājānanato. Sattho duvidho ṭhito, sañcāroti. Tattha ṭhite kuṭikāya ‘‘idha vassaṃ upemī’’ti vatvā vasitabbaṃ. Idañhi sandhāya ‘‘anujānāmi, bhikkhave, satthe vassaṃ upagantu’’nti vuttaṃ, sañcārimhi pana satthe kuṭikāya abhāvato vassaṃ upagantuṃ na vaṭṭati. Sati sivikāya vā sakaṭakuṭikāya vā vaṭṭati, tathā vajepi. Tīsu ṭhānesu bhikkhuno natthi vassacchede āpatti.

203. 「与商队同行者，雨安居中断无犯」，其意是指不构成雨安居中断。因商队无固定精舍，故不说「在此精舍」，只须说「于此处安居」便足够了。有如下记载：「然而，随商队不合规前往安居——意为不合规说『于此精舍此三月』或『于此处安居』，仅仅是依附之处即可。」然而此说与注疏相违。注疏说「『于此处安居』须说三次」。若说注疏之语本身前后相违则如何？不然，因其意趣可以理解。商队有两种：定居的与流动的。其中，定居的商队须于小屋内说「于此处安居」后居住。说「我允许比库们，随商队安居」，正是就此而言；而流动商队因无小屋，故不合规前往安居。若有轿子或车厢小屋，则合规；随象队亦然。于此三处，比库无雨安居中断之罪。

Pavāretuñca labhatīti etthāyaṃ vicāraṇā – ‘‘anujānāmi, bhikkhave, yena vajo, tena gantu’’nti idaṃ kiṃ vassarakkhaṇatthaṃ vuttaṃ, udāhu vassacchedāpattirakkhaṇatthanti? Kiñcettha yadi vassarakkhaṇatthaṃ, ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti idaṃ virujjhati. Atha vassacchedāpattirakkhaṇatthaṃ vuttanti siddhaṃ na so pavāretuṃ labhatīti, kā panettha yutti? Yato ayameva tividho pavāretuṃ labhati, netaro. Vāḷehi ubbāḷhādiko hi upagataṭṭhānāpariccāgā labhati. Pariccāgā na labhatīti ayamettha yutti. Yena gāmo, tattha gatopi pavāretuṃ labhatīti ekenāti ācariyo. Yo hi pubbe ‘‘idha vassaṃ upemī’’ti na upagato, ‘‘imasmiṃ vihāre’’ti upagato, so ca pariccatto. Aññathā vinā vihārena kevalaṃ gāmaṃ sandhāya ‘‘idha vassaṃ upemī’’ti upagantuṃ vaṭṭatīti. Āpajjatūti ce? Na, ‘‘anujānāmi, bhikkhave, vaje satthe nāvāya vassaṃ upagantu’’nti vacanaṃ viya ‘‘gāme upagantu’’nti vacanābhāvato. Yasmā ‘‘tīsu ṭhānesu bhikkhuno natthi vassacchede āpattī’’ti vacanaṃ tattha vassūpagamanaṃ atthīti dīpeti tadabhāve chedābhāvā, tasmā ‘‘satthe pana vassaṃ upagantuṃ na vaṭṭatī’’ti kuṭiyā abhāvakālaṃ sandhāya vuttanti siddhaṃ. Tīsu ṭhānesu bhikkhuno natthi vassacchede āpattīti ‘‘tehi saddhiṃ gacchantasseva natthi, virujjhitvā gamane āpatti ca, pavāretuñca na labhatī’’ti likhitaṃ, tasmā yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati…pe… antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā’’tiādi, taṃ ettāvatā virujjhitvā gatānampi virujjhitvā gamanaṃ na hoti, tasmā pavāretabbanti dassanatthanti veditabbaṃ.

「并可自恣」——此处有如下审察：「我允许比库们，前往有象队之处」，此语究竟是为守护雨安居而说，还是为防止雨安居中断之罪而说？就此而言，若是为守护雨安居，则与「比库们，不应在无住所处安居」相违。若是为防止雨安居中断之罪而说，则顺理成章地推出「彼人不得自恣」——然此中的道理何在？正因为此三类人可以自恣，而非其他人。遭猛兽逼迫者等，是因不舍弃所到之处而得自恣；若舍弃则不得自恣，此即此处之道理。「前往某村者，即便在彼处亦得自恣」，此为某位老师之说。因为先前未说「于此处安居」、而说「于此精舍」入安居者，该精舍已被舍弃。否则，便成为可以不依精舍、纯就村落说「于此处安居」而安居，此岂合理？若问「会否犯罪」？不然，因为有「我允许比库们，于象队、商队、船中安居」之语，而无「于村中安居」之语。正因为「于此三处，比库无雨安居中断之罪」一语，显示彼处有安居之事——若无此事则无中断——故「随商队不合规安居」是就无小屋之时而言，此已得证。「于此三处，比库无雨安居中断之罪」——有如下记载：「仅限于与彼等同行者无罪；若悖逆而行，则有罪，且不得自恣。」因此，注疏中所说「其后，商队于雨安居期内抵达比库所欲之处后继续前行……乃至……中途停于某村或散队」等，就此而言，即便是悖逆而行者，其悖逆之行亦不成立，故应自恣——应知此乃显示此义之语。

Tattha ‘‘padaracchadanaṃ kuṭiṃ katvā upagantabba’’nti vacanato senāsanatthāya rukkhaṃ āruhituṃ vaṭṭatīti siddhaṃ hoti, na pāḷivirodhatoti ce? Na, tappaṭikkhepeneva siddhattā, imassa idha punapi paṭikkhepanato. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti iminā paṭikkhepena siddhe ‘‘na, bhikkhave, ajjhokāse vassaṃ upagantabba’’nti paṭikkhepo viya siyāti ce? Na, ajjhokāsassa asenāsanabhāvānumatippasaṅgato. Ajjhokāso hi ‘‘ajjhokāse palālapuñje’’ti vacanato senāsananti siddhaṃ. Catusālaajjhokāse vasantopi ‘‘catusālāya vasatī’’ti vuccati, tasmā tattha vaṭṭatīti āpajjati, tasmā idha asenāsaniko nāma attanā vā parena vā attano nibaddhavāsatthaṃ apāpitasenāsanikoti veditabbaṃ. Aññathā dvinnaṃ paṭikkhepānaṃ aññatarātirekatā ca rukkhamūlepi nibbakosepi vassaṃ upagantuṃ vaṭṭatīti ca, apāpitasenāsanikenāpi gabbhe vasituṃ vaṭṭatīti ca āpajjati, sadvārabandhameva senāsanaṃ idha adhippetanti kathaṃ paññāyatīti ce? Nidānato. Ayañhi asenāsanikavassūpagamanāpatti ‘‘tena kho pana samayena bhikkhū asenāsanikā vassaṃ upagacchanti, sītenapi uṇhenapi kilamantī’’ti imasmiṃ nidāne paññattā, tasmā sītādipaṭikkhepameva idha senāsananti adhippetabbanti siddhaṃ. Evaṃ sante siddhaṃ pubbapakkhanidassananti ce? Na, pubbe aparatthapavattisūcanato. Dutiyajjhānaniddese ‘‘vitakkavicārānaṃ vūpasamā avitakkaṃ avicāra’’nti (dī. ni. 1.228; ma. ni. 1.271) vacanāni nidassanaṃ. Ajjhokāsapaṭikkhepanidānena bahiajjhokāsova paṭikkhitto, na catusālādimajjhagato ajjhokāsoti āpajjati, tasmā na nidānaṃ pamāṇanti ce? Na, niyamato. Kiñci hi sikkhāpadaṃ nidānāpekkhaṃ hotīti sādhitametaṃ. Idaṃ sāpekkhaṃ, idaṃ anapekkhanti kathaṃ paññāyati, na hi ettha ubhatovibhaṅge viya sikkhāpadānaṃ padabhājanaṃ, anāpattivāro vā atthīti? Idhāpi desanāvidhānato paññāyati. ‘‘Deve vassante rukkhamūlampi nibbakosampi upadhāvantī’’ti hi imehi dvīhi nidānavacanehi bahi vā anto vā sabbaṃ ovassakaṭṭhānaṃ idha ajjhokāso nāma. Anovassakaṭṭhānampi anibbakosameva idha icchitabbanti siddhaṃ hoti. Tena na upagantabbanti na ālayakaraṇapaṭikkhepo, ‘‘idha vassaṃ upemī’’ti vacanapaṭikkhepo. Chavasarīraṃ dahitvā chārikāya, aṭṭhikānañca atthāya kuṭikā karīyatīti andhakaṭṭhakathāvacanaṃ. ‘‘Ṭaṅkitamañcoti kasikuṭikāpāsāṇaghara’’nti likhitaṃ. ‘‘Akavāṭabaddhasenāsane attano pāpite sabhāgaṭṭhāne sakavāṭabaddhe vasati ce, vaṭṭatī’’ti vuttaṃ. Payogopi atthi, ‘‘asenāsanikena vassaṃ na upagantabba’’nti pāḷi ca aṭṭhakathā ca, tasmā upaparikkhitabbaṃ.

「应建遮脚之小屋后方可入安居」，由此语推知，为建住所而攀爬树木合规，此不与巴利相违——若有此疑，则不然，因已由其反面遮遣而得证，且此处再次遮遣。「比库们，不应在无住所处安居」此遮遣已证明的情况下，「比库们，不应在露天处安居」之遮遣或有可能是类似情况——若有此疑，则不然，因露天被允许具有无住所之性质，会导致过失。露天，由「在露天的稻草堆上」之语，得证为住所。住在四柱敞厅露天处者，亦称「住于四柱敞厅」，故在彼处合规——若有此疑，则产生过失，故此处所谓「无住所者」，应理解为指自己或他人未为自己常住之目的而取得住所者。否则：两种遮遣之一的过剩、于树下及无墙处亦合规安居、即便是未取得住所者住于房舍内亦合规——诸如此类皆成过失，而所谓「具门户关闭方为此处所意指之住所」又如何得知？由缘起可知。此无住所安居之罪，乃因「彼时比库们无住所而安居，为寒热所苦」此缘起而制定，故此处「住所」所意指的，应是遮遮寒热之物，此已得证。若如此，则前者之例示已得证——若有此疑，则不然，因前者意在显示另处之适用。以第二禅之说明中「由于寻与伺之平息，无寻无伺……」诸语为例。「由露天遮遣之缘起，所遮遣的仅是外部之露天，而非四柱敞厅等内部之露天」——若有此疑，则不然，因有其决定性规则。「某学处是依缘起而定」，此已论证。此学处依缘起、此学处不依缘起，又如何得知？此处毕竟不像两分律那样有对学处各词的解释，也没有无犯条款——此处亦由说法方式可知。「天降雨时，奔向树下、奔向无墙处」——由此两句缘起之语，无论内外，凡雨水能淋到之处，即此处所称「露天」；雨水淋不到之处，若无墙壁亦是此处所意指，此已得证。因此，不应于此安居——此非遮遣依附，而是遮遣说「于此处安居」之语。「烧化尸体，用骨灰及骸骨建造小屋」，此为《安达咖注疏》之语。「『刻纹床』者，农具小屋、石砌房舍也」，有如此记载。「若无门户关闭之住所，于自己已取得的同类适宜处，若有门户关闭者，住于彼处合规」，此已说明。有此方法，「不应以无住所安居」之巴利及注疏亦在，故须仔细审察。

Adhammikakatikādikathāvaṇṇanā非法咖提那衣等之说明

§205

205.Mahāvibhaṅge vuttanti ettha ayaṃ andhakaṭṭhakathāvacanaṃ ūnapannarasavassena sāmaṇerena idha vihāre na vatthabbā, na paṃsukūlaṃ āhiṇḍitabbaṃ, na coḷabhikkhā gahetabbā, na aññavihāre bhuñjitabbaṃ, na aññassa bhikkhussa vā bhikkhuniyā vā santakaṃ bhuñjitabbaṃ, aññamaññaṃ neva ālapeyyāma na sallapeyyāma, na sajjhāyitabbaṃ, mattikāpattena vaṭṭati, na aparipuṇṇaparikkhārassa vāsoti.

「于大分别中所说」者,此处有安德咖注疏之语:「未满十五岁之沙玛内拉,不应住于此寺,不应行拾尘堆衣,不应受取布施衣,不应于他寺受食,不应受用他比库或比库尼之所有物,彼此不应相互交谈或对话,不应诵习,以土钵为许可,不应住于资具不完备者。」

§206

206.Musāvādoti visaṃvādo adhippeto. Keci ‘‘visaṃvādanavasena paṭissuṇitvāti vutta’’nti ca, ‘‘rañño vuttavacanānurūpato musāvādoti gahaṭṭhā gaṇhantīti vutta’’nti ca vadanti.

「妄语」者,意指违背诺言。有些人说:「因违背诺言之方式而说『受诺后』」,又说:「在家众理解为『妄语』,因与王所说之语相应而说」。

§207

207.‘‘Purimikāca na paññāyati. Kasmā? ‘Dutiye vasāmī’ti citte uppanne paṭhamasenāsanaggāho paṭippassambhati. Puna ‘paṭhame eva vasāmī’ti citte uppanne dutiyo paṭippassambhati. Ubhayāvāse vidhānaṃ natthī’’ti likhitaṃ. Porāṇagaṇṭhipade pana ‘‘paṭhamaṃ gahitaṭṭhāne avasitvā aññasmiṃ vihāre senāsanaṃ gahetvā dvīhatīhaṃ vasati, tato paṭhamaggāho paṭippassambhatīti purimikā ca na paññāyati. Pacchimaggāho na paṭippassambhati. Idañhi divasavasena paṭippassambhanaṃ nāma hoti. Atha pacchimaṃ temāsaṃ aññasmiṃ vasati, purimikā ca na paññāyati, idaṃ senāsanaggāhānaṃ vasena paṭippassambhanaṃ nāmā’’ti vuttaṃ. Ubhopete atthavikappā idha nādhippetā. Yatthāyaṃ paṭissuto, tattha purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. Kattha pana purimikā paññāyatīti? Antarāmagge dvīsu āvāsesu yattha tadaheva pacchimaggāho, tattha paṭhamaṃ gahitaṭṭhāne sattāhakaraṇīyena gacchato na vassacchedo, so tadaheva akaraṇīyo pakkamatītiādimhi ‘‘karaṇīyaṃ nāma sattāhakaraṇīya’’nti likhitaṃ.

「前者亦不显现。为何?因心中生起『我将住于第二处』时,第一住所之取得即止息。再者,心中生起『我将住于第一处』时,第二者即止息。两处住之规定不存在」,如是记载。然于古注疏典籍中则说:「于最初取得之处所未住,而于他寺取得住所后住二三日,由此第一取得止息,故前者亦不显现。后取得不止息。此名为依日数之止息。若于后三月住于他处,前者亦不显现,此名为依住所取得之止息」,如是所说。此二义理分别于此处非所意指。于彼受诺之处,前者亦不显现,于受诺有恶作之罪。然于何处前者显现耶?于中途二住所中,于当日即有后取得之处,于最初取得之处以七日事由而行者无瓦萨之断,彼当日无事由而出发等处,记载「事由者,名为七日事由」。于律文外夜断之决择中说「闻法等」。于开头四种情况中,因意指无顾虑之出发,故未说「以七日事由」,因若有彼则无无顾虑之行。其中前二种情况依未入瓦萨者之方式而说,故已入者当日以七日事由而行,七日内返回者无瓦萨之断,此为成立。后二种情况依已入者无顾虑之行而说,「于未到之自恣前七日有事由而出发」,为显示超过彼外七日者有瓦萨之断而说。其中因无「无事由而出发」之语,故成立无夜断之事由不得行。然自恣后得行,因自恣依于当日。其中「或不返回」者,因障碍。然老师说:「为显示即使无顾虑『我不再来此』者亦得有事由而行,故未说『无事由』」。「据说在锡兰岛有名为小自恣者,作彼自恣后随意有事由而行,并显示应用」,如是所说。「其中六个黎明在瓦萨内,一个在外,故彼住三月」,有其他人如是说,又说「老师不如是说」。于一切处「入寺」者,古师说入以自己瓦萨所得之胎。然于无念中不入瓦萨者,此处以「于此寺此三月」之不说。「除注疏中所说夜断之事由外,住于界外寺后『我将返回』而行者亦有瓦萨之断」,如是记载。

Pāḷimuttakaratticchedavinicchaye ‘‘dhammassavanādī’’ti vuttaṃ. Ādimhi catūsu vāresu nirapekkhapakkamanassādhippetattā ‘‘sattāhakaraṇīyenā’’ti na vuttaṃ tasmiṃ sati nirapekkhagamanābhāvato. Tattha purimā dve vārā vassaṃ anupagatassa vasena vuttā, tasmā upagatassa tadaheva sattāhakaraṇīyena gantvā antosattāhaṃ āgacchato na vassacchedoti siddhaṃ. Pacchimā dve vārā upagatassa nirapekkhagamanavasena vuttā, ‘‘sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamatī’’ti tato bahiddhā sattāhaṃ vītināmentassa vassacchedoti dassanatthaṃ vuttaṃ. Tattha ‘‘akaraṇīyo pakkamatī’’ti vacanābhāvā vinā ratticchedakāraṇena gantuṃ na vaṭṭatīti siddhaṃ. Pavāretvā pana gantuṃ vaṭṭati pavāraṇāya taṃdivasasannissitattā. Tattha na vā āgaccheyyāti antarāyena. Ācariyo pana ‘‘na puna idhāgacchāmī’ti nirapekkhopi sakaraṇīyova gantuṃ labhatīti dassanatthaṃ akaraṇīyo’ti na vutta’’nti vadati. ‘‘Sīhaḷadīpe kira cūḷapavāraṇā nāma atthi, taṃ pavāraṇaṃ katvā yathāsukhaṃ sakaraṇīyā gacchanti, payogañca dassentī’’ti vuttaṃ. ‘‘Tattha cha aruṇā antovasse honti , eko bahi, tasmā so temāsaṃ vuttho hotīti apare’’ti ca, ‘‘ācariyo evaṃ na vadatī’’ti ca vuttaṃ. Sabbattha vihāraṃ upetīti attano vassaggena pattagabbhaṃ upetīti porāṇā. Asatiyā pana vassaṃ na upetīti ettha ‘‘imasmiṃ vihāre imaṃ temāsa’’nti avacanena. ‘‘Aṭṭhakathāyaṃ vuttaratticchedakāraṇaṃ vinā tirovihāre vasitvā āgacchissāmīti gacchatopi vassaccheda’’nti likhitaṃ.

「受诺于后者」者,由中途出家之比库,或断瓦萨者受诺,然由他者未入前者而不应作后者之受诺。于夜断一切处有瓦萨之断,作决定而说。然有些人不欲。为成立彼而多方详说。何用彼。

§208

208.Paṭissuto hoti pacchimikāyāti antarā pabbajitabhikkhunā, chinnavassena vā paṭissuto, aññena pana purimaṃ anupagantvā pacchimikāyaṃ paṭissavo na kātabbo. Ratticchede sabbattha vassacchedoti sanniṭṭhānaṃ katvā vadanti. Keci pana na icchanti. Taṃ sādhetuṃ anekadhā papañcenti. Kiṃ tena.

208.『向他宣告者，属于后一批』——指的是在安居期间出家的比库，或已中断安居者作的宣告；若是其他人，未参与前一次安居，则不应向后一批宣告。关于夜间中断安居，安居即告中断一事，诸师综合判断后如此说。然而有些人不接受此说，为了证成自己的立场，从多方面加以繁琐论述，此类议论又有何益呢。

Vassūpanāyikakkhandhakavaṇṇanā niṭṭhitā. · 瓦萨入篇集注释已竟。

4. Pavāraṇākkhandhakavaṇṇanā4. 自恣篇集注释

Aphāsukavihārakathāvaṇṇanā不乐住处之说明

§210

210. ‘‘Saṅghaṃ āvuso pavāremī’’ti vuttattā pacchāpi ‘‘vadatu maṃ saṅgho’’ti vattabbaṃ viya dissati. Ayaṃ panettha adhippāyo – yasmā ahaṃ saṅghaṃ pavāremi, tasmā tattha pariyāpannā therā, majjhimā, navā vā avisesenāyasmanto sabbepi maṃ vadantūti.

「诸具寿,我自恣于僧团」,因如是所说,其后亦应说「愿僧团告我」,如是显现。然此处之意趣为:因我自恣于僧团,故包含于其中之长老、中座、新学,或无差别之诸具寿,一切皆应告我。

Pavāraṇābhedavaṇṇanā自恣种类之说明

§212

212.Dvemā, bhikkhave, pavāraṇāti ettha tādise kicce sati yattha katthaci pavāretuṃ vaṭṭati. Teneva mahāvihāre bhikkhū cātuddasiyaṃ pavāretvā pannarasiyaṃ kāyasāmaggiṃ idānipi denti. Cetiyagiri mahādassanatthampi aṭṭhamiyaṃ gacchanti, tampi cātuddasiyaṃ pavāretukāmānaṃyeva hoti. ‘‘Sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati, anāpattīti vacanato idaṃ āciṇṇa’’nti likhitaṃ. ‘‘No ce adhiṭṭhaheyya, āpatti dukkaṭassā’’ti ekassa vuttadukkaṭaṃ, tasseva vuttaṃ pubbakiccañca saṅghagaṇānampi netabbaṃ.

212.「诸比库,此二种布萨」者,于此,当有如是事务时,于任何处行布萨皆为允许。以此故,大寺之诸比库于十四日行布萨后,于十五日至今仍行身和合。往支提山为大瞻礼,亦于第八日前往,彼亦唯为欲于十四日行布萨也。「于未来布萨之七日,应作者得离去,无罪」,依此语,此为惯行,如是记载。「若不决意,则犯恶作」,一人所说之恶作,彼所说之前行事及僧团计数亦应取之。

Pavāraṇādānānujānanakathāvaṇṇanā允许自恣之说明

§213

213.Tena ca bhikkhunāti pavāraṇādāyakena.

213.「由彼比库」者,谓由布萨施与者。

Anāpattipannarasakādikathāvaṇṇanā无罪十五等之说明

‘‘Tassā ca pavāraṇāya ārocitāya saṅghena ca pavārite sabbesaṃ suppavāritaṃ hotīti vacanato kevalaṃ pavāraṇāya pavāraṇādāyakopi pavāritova hotī’’ti vadantīti.

「依『彼布萨被告知,僧团已行布萨,一切皆善行布萨』之语,唯于布萨时,布萨施与者亦为已行布萨」,如是说者言。

§222

222.Avuṭṭhitāya parisāyāti pavāretvā pacchā aññamaññaṃ kathentiyā. Ekaccāya vuṭṭhitāyāti ekaccesu yathānisinnesu ekaccesu sakasakaṭṭhānaṃ gatesu. Puna pavāretabbanti punapi sabbehi samāgantvā pavāretabbaṃ. Āgacchanti samasamā, tesaṃ santike pavāretabbanti ‘‘gate anānetvā nisinnānaṃyeva santike pavāretabbaṃ, uposathakkhandhakepi eseva nayo’’ti likhitaṃ. Sabbāya vuṭṭhitāya parisāya āgacchanti samasamā, tesaṃ santike pavāretabbanti ‘‘yadi sabbe vuṭṭhahitvā gatā, sannipātetuñca na sakkā, ekacce sannipātāpetvā pavāretuṃ vaṭṭatī’’ti vadanti. Kasmā? Ñattiṃ ṭhapetvā kattabbasaṅghakammābhāvā vaggaṃ na hoti kira. Ettha pana ekaccesu gatesupi sabbesu gatesupi sabbe sannipātāpetvā ñattiṃ aṭṭhapetvā kevalaṃ pavāretabbaṃ. Ekacce sannipātāpetvā pavāretuṃ na vaṭṭati ‘‘saṅghaṃ, bhante, pavāremī’’ti vacanato. Sabbepi hi sannipatitā pacchā diṭṭhaṃ vā sutaṃ vā parisaṅkitaṃ vā vattāro honti. Anāgatānaṃ atthibhāvaṃ ñatvāpi ekaccānaṃ santike pavāraṇāvacanaṃ viya hoti. Sammukhībhūte cattāro sannipātāpetvā nissaggiyaṃ āpannacīvarādinissajjanaṃ viya pavāraṇā na hoti sabbāyattattā. ‘‘Samaggānaṃ pavāraṇā paññattā’’ti vacanañcettha sādhakaṃ. ‘‘Ito aññathā na vaṭṭati aṭṭhakathāyaṃ ananuññātattā’’ti upatissatthero vadati. ‘‘Thokatarehi tesaṃ santike pavāretabbaṃ ñattiṃ aṭṭhapetvāvā’’ti vuttaṃ. Āgantukā nāma navamito paṭṭhāyāgatā vā vajasatthanāvāsu vutthavassā vā honti.

222.「众未起」者,谓行布萨后,后时互相交谈。「一部分已起」者,谓一部分如坐而住,一部分已往各自处所。「应再行布萨」者,谓应再由一切集合而行布萨。「来者相等,应于彼等面前行布萨」者,「于已去者不召回,唯应于坐者面前行布萨,于伍波萨他篇集亦此为法」,如是记载。「众全部已起,来者相等,应于彼等面前行布萨」者,「若一切起已而去,不能集合,集合一部分而行布萨为允许」,如是说者言。何故?除白外,因无应作之僧团甘马,不成别众也。然于此,一部分已去或一切已去,皆应集合一切,舍白,唯应行布萨。集合一部分而行布萨不允许,依「尊者,我向僧团行布萨」之语故。实一切集合后,后时为见、闻、疑之说者。虽知未来者之存在,于一部分面前之布萨语亦如是。现前之四人集合,如舍尼萨耆亚所犯衣等之舍,布萨不成,因依一切故。「和合者之布萨被制定」,此语于此为成立。「异于此不允许,因于注疏中未许可」,伍巴提萨长老如是说。「应于彼等面前,由较少者行布萨,或舍白」,如是所说。来者,谓从第九日起来者,或于船舶中度瓦萨者。

§237

237. ‘‘Dasavatthukā micchādiṭṭhi hoti tathāgatotiādī’’ti likhitaṃ. ‘‘Natthi dinnantiādī’’ti vuttaṃ.

237.「十事之邪见,有如来等」,如是记载。「无布施等」,如是所说。

§239

239. ‘‘Upaparikkhitvā jānissāmāti tena saha pavāretabba’’nti likhitaṃ.

239.「『审察后将知』,应与彼共行布萨」,如是记载。

Pavāraṇākkhandhakavaṇṇanā niṭṭhitā. · 自恣篇集注释完毕。

5. Cammakkhandhakavaṇṇanā五、皮革篇集注释

Soṇakoḷivisavatthukathāvaṇṇanā索那·拘利维萨事论注释

§242

242.Asītiyā…pe… kāretīti ‘‘asīti gāmikasahassāni sannipātāpetvā’’ti imassa kāraṇavacanaṃ. Tattha ‘‘gāmānaṃ asītiyā sahassesū’’ti vattabbe ‘‘asītiyā gāmasahassesū’’ti vuttaṃ. Gāmappamukhā gāmikā, tesaṃ sahassāni. ‘‘Kammacittīkatānī’’ti upacārena vuttaṃ. Kammapaccayautusamuṭṭhāne hi tesaṃ añjanavaṇṇabhāvo. ‘‘Kenacideva karaṇīyenā’’ti vattabbe ‘‘kenacidevā’’ti vuttaṃ. Ettha evaṃ-saddo opamme pavattati. Evamupamānopadesapucchāvadhāraṇapaṭiññātaopamme. Purato pekkhamānānanti anādaratthe sāmivacanaṃ. Tato pana bhagavato gandhakuṭiyā kavāṭaṃ subaddhaṃ passitvā icchitākārakusalatāya iddhiyā gantvā kuṭiṃ pavisitvā ārocesi. Vihārapacchāyāyanti vihārassa vaḍḍhamānacchāyāyaṃ. ‘‘Aho nūnāti aho mahanto’’ti likhitaṃ. Bhagavato sambahulehi saddhiṃ āhiṇḍanaṃ āyasmato soṇassa vīriyārambhanidassanena anāraddhavīriyānaṃ uttejanatthaṃ, evaṃ sukhumālānaṃ pādarakkhaṇatthaṃ upāhanā anuññātāti dassanatthañca.

242.「八十……乃至……令作」者,此为「集合八万村民」之因由语。其中,应说「八万村之中」,却说「八万村千之中」。以村为首者为村民,彼等之千数。「业心所生」者,以近似而说。因彼等之眼药色,乃业缘与时节等起。应说「以某种应作事」,却说「以某种」。此中,如是之词用于譬喻,如是譬喻、教示、问、决定、承诺、譬喻。「向前观看者」,属格表不敬之义。然而,见世尊香室之门紧闭,以所欲形相之善巧,以神通前往,入室而告知。「寺院荫影中」者,在寺院增长之荫影中。「啊,实在」者,书作「啊,伟大」。世尊与众多比库共同经行,为显示具寿索那之精进发起,为激励未发精进者,如是为保护柔软者之足,故允许鞋履,为显示此义。

Soṇassapabbajjākathāvaṇṇanā索那出家论注释

§243

243.Tattha ca nimittaṃ gaṇhāhīti tesaṃ indriyānaṃ ākāraṃ upalakkhehi.

243.其中,「取相」者,辨识彼等诸根之行相。

§244

244.Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādīhi nibbānaṃ, arahattañca vuttaṃ. ‘‘Tañhi sabbakilesehi nikkhantattā ‘nekkhamma’nti ca gehato pavivittattā ‘paviveko’ti ca byāpajjābhāvato ‘abyāpajja’nti ca arahattaṃ upādānassa khayante uppannattā ‘upādānakkhayo’ti ca taṇhāya khayante uppannattā ‘taṇhakkhayo’ti ca sammohābhāvato ‘asammoho’ti ca vuccatī’’ti vuttaṃ. Sabbehi arahattaṃ vuttanti keci. Siyā kho evamassāti kadāci evamassa, assa vā āyasmato evaṃ siyā. Paccāgacchanto jānanto. Karaṇīyamattānanti attano. So eva vā pāṭho. Nekkhammādhimuttoti imasmiṃyeva arahattaṃ kathitaṃ. Sesesu nibbānanti keci. Asammohādhimuttoti ettheva nibbānaṃ. Sesesu arahattanti keci. ‘‘Sabbesvevetesu ubhayampī’’ti vadanti. Pavivekañca cetaso, adhimuttassa, upādānakkhayassa cāti upayogatthe sāmivacanaṃ. Āyatanānaṃ uppādañca vayañca disvā.

244.「胜解」者,通达后现证而住。以「出离胜解」等说涅槃与阿拉汉果。「彼因从一切烦恼出离故称『出离』,因从家远离故称『远离』,因无嗔恚故称『无嗔』,阿拉汉果因于取灭尽时生起故称『取灭尽』,因于渴爱灭尽时生起故称『爱灭尽』,因无痴故称『无痴』」,如是所说。某些人说:「一切皆说阿拉汉果。」「或许彼如是」者,有时彼如是,或具寿如是或许。「返回时知」者,知而返回。「应作事量」者,自己之。或此即为读法。「出离胜解」者,于此即说阿拉汉果。某些人说:「余者为涅槃。」「无痴胜解」者,于此即为涅槃。某些人说:「余者为阿拉汉果。」有人说:「于一切此等中,二者皆有。」「远离与心之、胜解者之、取灭尽之」,属格表关联义。见诸处之生起与灭去。

Sabbanīlikādipaṭikkhepakathāvaṇṇanā禁止全青色等物论注释

§246

246. ‘‘Rañjanacoḷakena puñchitvā’’ti pāṭho. ‘‘Khallakādīni apanetvā’ti vuttattā dve tīṇi chiddāni katvā vaḷañjetuṃ vaṭṭatī’’ti vadantānaṃ vādo na gahetabbo.

246.读法为「以染色布拭去」。因说「除去木片等」,不应取「作二三孔以缝合为允许」之说者之论。

Yānādipaṭikkhepakathāvaṇṇanā禁止乘具等论注释

§254

254. ‘‘Caturaṅgulādhikānī’’ti vuttattā caturaṅgulato heṭṭhā vaṭṭatīti eke. Ubhatolohitakūpadhānanti ettha ‘‘kāsāvaṃ pana vaṭṭati, kusumbhādirattameva na vaṭṭatī’’ti likhitaṃ.

254.因说「超过四指」,某些人说:「四指以下为允许。」「两边血铜色持」者,此中书作「袈裟色为允许,红花等染色则不允许」。

Sabbacammapaṭikkhepādikathāvaṇṇanā禁止一切皮革等论注释

§255

255.Kissa tyāyanti kissa te ayaṃ.

255.「何者汝此」者,何者汝之此。

§256

256.Gihivikatanti gihīnaṃ atthāya kataṃ. ‘‘Yattha katthaci nisīdituṃ anujānāmīti attho’’ti likhitaṃ. Kiñcāpi dīghanikāyaṭṭhakathāyaṃ ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī’’ti vuttaṃ, atha kho vinayapariyāyaṃ patvā garuke ṭhātabbato idha vuttanayenevettha attho gahetabbo. ‘‘Tattha pana suttantikadesanāya gahaṭṭhādīnampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ṭhapetvā ‘tūlikaṃ…pe… vaṭṭantī’ti vuttaṃ viya khāyatīti apare’’ti vuttaṃ.

「居士维咖德」者,为居士之利益而作。有写作「允许在任何处所坐卧之义」。虽然在《长部注疏》中说「除去兜利咖,一切牛皮等若以宝石镶边者皆允许」,然而到了律藏之教法时,因应置于重处,此处应以此处所说之方式理解其义。「然而在经典教说中,因亦就居士等而说,为摄取彼等,故说『除去兜利咖……允许』,如是显现」,其他人如是说。

§259

259.Migamātukoti tassa nāmaṃ. Vātamigoti ca tassa nāmaṃ. ‘‘Kāḷasīho kāḷamukho kapī’’ti likhitaṃ. Cammaṃ na vaṭṭatīti yena pariyāyena cammaṃ vaṭṭissati, so parato āvi bhavissati. ‘‘Attano puggalikavasena parihāro paṭikkhitto’’ti vuttaṃ. ‘‘Na, bhikkhave, kiñci cammaṃ dhāretabba’’nti ettāvatā siddhe ‘‘na, bhikkhave, gocamma’’nti idaṃ parato ‘‘anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇānī’’ti ettha anumatippasaṅgabhayā vuttanti veditabbaṃ.

「弥咖玛都咖」者,彼之名也。「瓦德弥咖」者,亦彼之名也。有写作「咖喇西诃、咖喇穆咖、咖比」。「皮不允许」者,以何方式皮将允许,彼将从后显现。有说「禁止以自己个人之方式使用」。「诸比库,不应持任何皮」,以此已成就,「诸比库,不应持牛皮」,此从后「诸比库,我允许在一切边地国土中,皮革作为敷具」,此处因恐有允许之过失而说,应如是知。

Cammakkhandhakavaṇṇanā niṭṭhitā. · 皮革篇集注释终了。

6. Bhesajjakkhandhakavaṇṇanā六、药篇集注释

Pañcabhesajjādikathāvaṇṇanā五种药等事注释

§260

260.‘‘Yaṃbhesajjañceva assā’’ti parato ‘‘tadubhayena bhiyyoso mattāya kissā hontī’’tiādinā virodhadassanato nidānānapekkhaṃ yathālābhavasena vuttanti veditabbaṃ. Yathānidānaṃ kasmā na vuttanti ce? Tadaññāpekkhādhippāyato. Sabbabuddhakālepi hi sappiādīnaṃ sattāhakālikabhāvāpekkhāti tathā vacanena bhagavato adhippāyo, teneva ‘‘āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’’ti vuttaṃ. Tathā hi kāle paṭiggahetvā kāle paribhuñjitunti ettha ca kālaparicchedo na kato. Kutoyeva pana labbhā tadaññāpekkhādhippāyo bhagavato mūlabhesajjādīni tāni paṭiggahetvā yāvajīvanti kālaparicchedo. Yaṃ pana ‘‘anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu’’nti vacanaṃ, taṃ ‘‘sannidhiṃ katvā aparāparasmiṃ divase kāle eva paribhuñjituṃ anujānāmī’’ti adhippāyato vuttanti veditabbaṃ. Aññathā atisayattābhāvato ‘‘yaṃ bhesajjañceva assā’’tiādi vitakkuppādo na sambhavati. Paṇītabhojanānumatiyā pasiddhattā ābādhānurūpasappāyāpekkhāya vuttānīti ce? Tañca na, bhiyyoso mattāya kisādibhāvāpattidassanato. Yathā ‘‘ucchurasaṃ upādāya phāṇita’’nti vuttaṃ, tathā ‘‘navanītaṃ upādāya sappi’’nti vattabbato navanītaṃ visuṃ na vattabbanti ce? Na, visesadassanādhippāyato. Yathā phāṇitaggahaṇena siddhepi parato ucchuraso visuṃ anuññāto ucchusāmaññato guḷodakaṭṭhāne ṭhapanādhippāyato. Tathā navanīte visesavidhidassanādhippāyato navanītaṃ visuṃ anuññātanti veditabbaṃ. Visesavidhi panassa bhesajjasikkhāpadaṭṭhakathāvasena veditabbaṃ. Vuttañhi tattha ‘‘pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭatī’’ti (pārā. aṭṭha. 2.622). Tattha sappi pakkāva hoti, nāpakkā. Tathā phāṇitampi. Navanītaṃ apakkameva.

「凡是药且是」者,从后「以彼二者,以更多之量,如何成为」等,因显示矛盾,应知不依因缘,随所得而说。若问「为何不依因缘而说」?因期待其他之意趣。实在一切佛时,依期待酥油等之七日药性,世尊之意趣如是,以此说「应达于食之目的,而不应显现粗食」。如是在此「于时受取,于时受用」,此处时之限定未作。然而从何处得世尊期待其他之意趣?根药等,彼等受取后尽形寿,时之限定。然而「诸比库,我允许彼五种药,于时受取,于时受用」此语,应知以「我允许作储藏后,在后后之日,于时受用」之意趣而说。否则,因无超越性,「凡是药且是」等之寻思不可能生起。若谓「因允许精妙食已成就,依期待适合病之适宜而说」?彼亦非,因显示以更多之量成为消瘦等之状态。如说「依甘蔗汁而有糖」,如是「依生酥而有酥油」应说,生酥单独不应说?非,因意趣显示差别。如以糖之摄取虽已成就,从后甘蔗汁单独被允许,因甘蔗之共性,以置于糖水之处之意趣。如是在生酥,因显示差别规定之意趣,生酥单独被允许,应如是知。然而其差别规定,应依药学处注疏之方式而知。实在彼处说「欲煮后作酥油而受用者,未洗者亦允许煮」。彼处酥油是煮者,非不煮者。如是糖亦然。生酥唯不煮者。

Etthāha – navanītaṃ viya ucchurasopi sattāhakālikapāḷiyaṃ eva vattabboti? Na vattabbo. Kasmā? Sattāhakālikapāḷiyaṃ vutte ucchuraso guḷāpadesena yathā agilānassa phāṇitaṃ paṭisiddhaṃ, tathā ucchurasopīti āpajjati, avutte pana guḷaṃ viya so phāṇitasaṅkhyaṃ na gacchati. Idha avatvā pacchā vacanena guḷodakaṭṭhāneva ṭhapito hoti. Tadatthameva pacchābhattaṃ vaṭṭanakapānakādhikāre vutto, tasmā eva yāmakālikoti ce? Na, aṭṭhakathāvirodhato. Na upādāyatthassa nissayatthattāti ce? Kiṃ vuttaṃ hoti – ‘‘ucchurasaṃ upādāya ucchuvikati phāṇitanti veditabbā’’ti (pārā. aṭṭha. 2.623) yadetaṃ nissaggiyaṭṭhakathāvacanaṃ, tattha ‘‘upādāyā’’ti imassa nissāya paccayaṃ katvāti atthoti. Na, parato aparakiriyāya adassanato. Yathā ‘‘cakkhuñca paṭicca rūpe cā’’tiādīsu (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 2.43) ‘‘paṭiccā’’ti imassa ussukkavacanassa ‘‘uppajjatī’’ti aparakiriyā dissati, na tathā ‘‘ucchurasaṃ upādāyā’’ti ettha aparakiriyā dissatīti. Ayuttametaṃ tattha tadabhāvepi siddhattā. Yathā ‘‘cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpa’’nti (dha. sa. 584) ettha aparakiriyāya abhāvepi ussukkavacanaṃ siddhaṃ, tathā etthāpi siyāti? Na, tattha pāṭhasesāpekkhattā. Yathā cattāro mahābhūtā upādāya vuttaṃ, pavattakaṃ vā rūpanti imaṃ pāṭhasesaṃ sā pāḷi apekkhati, na tathā idaṃ aṭṭhakathāvacanaṃ kañci pāṭhaṃ apekkhati. Paripuṇṇavādino hi aṭṭhakathācariyā. Saññākaraṇamattaṃ vā tassa rūpassa. ‘‘Atthi rūpaṃ upādāyā’’tiādīsu (dha. sa. 584) hi saññākaraṇamattaṃ, evamidhāpīti veditabbaṃ. Idha pana ‘‘ucchurasaṃ upādāyā’’ti ucchurasaṃ ādiṃ katvā, tato paṭṭhāyāti attho, tasmā ‘‘ucchurasena saṃsaṭṭhaṃ bhattaṃ agilāno bhikkhu viññāpetvā bhuñjanto paṇītabhojanasikkhāpadena kāretabbo, bhikkhunī pāṭidesaniyenā’’ti vuttaṃ, taṃ ayuttanti eke. Te visesahetuno abhāvaṃ dassetvā paññāpetabbā.

此处有说——如生酥,甘蔗汁亦应在七日药之文句中说?不应说。为何?若在七日药文句中说甘蔗汁,以糖之指示,如对无病者糖被禁止,如是甘蔗汁亦成过失,若不说,然而如糖,彼不入于糖之计算。此处不说,以后之语,唯置于糖水之处。唯为彼目的,在后食后,在允许饮料之权限中说,以此为时分药?非,因与注疏相违。若谓「『依』之义非『缘』之义」?何所说——「依甘蔗汁而有甘蔗加工品糖,应如是知」,此《尼萨耆亚注疏》之语,彼处「依」此之义为「缘」、「作缘」之义。非,因从后不见其他作用。如「缘眼与色」等中,「缘」此勤勉语,「生起」此其他作用可见,非如是「依甘蔗汁」此处其他作用可见。此不相应,彼处即使彼无亦成就故。如「四大种与依四大种之色」此处即使其他作用无,勤勉语成就,如是此处亦可?非,彼处因期待文句之余。如说依四大种,或所转起之色,此文句之余,彼文句期待,非如是此注疏之语期待任何文句。实注疏阿阇梨是圆满说者。或唯作想彼色。「有色依」等中,实唯作想,此处亦如是,应如是知。然而此处「依甘蔗汁」者,以甘蔗汁为始,从彼开始之义,因此说「无病比库食用与甘蔗汁混合之饭,告知后受用者,应以精妙食学处处理,比库尼以应悔过」,彼不相应,某些人。彼等应显示差别因之无而教诫。

Ettāvatā ‘‘ucchurasaṃ upādāyāti ucchurasaṃ ādiṃ katvā’’tiādīnaṃ padānaṃ atthaṃ micchā gahetvā yadi ‘‘ucchurasaṃ upādāyā’’ti vacanena ucchuraso phāṇitaṃ siyā, ‘‘apakkā vā’’ti vacanaṃ niratthakaṃ apakkavacanena ucchurasassa gahitattā. Atha ‘‘pakkā vā’’ti vacanena ucchuraso phāṇitanti siddhaṃ, ‘‘ucchurasaṃ upādāyā’’ti vacanaṃ niratthakanti uttaraṃ vuttaṃ, taṃ anuttaranti sādhitaṃ hoti. So cetehi apakkā vāti sāmaṃ bhikkhunā apakkā vā. Avatthukapakkā vāti bhikkhunāva sāmaṃ vinā vatthunā pakkā vāti attho. Tasmā aññathā ‘‘savatthukapakkā vā’’ti ca vattabbanti attho dassito, so duṭṭhu dassito. Kasmā? Mahāaṭṭhakathāyaṃ ‘‘jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī’’ti vuttattā, ‘‘savatthukapakkā vā’’ti vacanassa ca laddhivirodhato avuttattā. ‘‘Mahāpaccariyaṃ pana ‘etaṃ savatthukapakkaṃ vaṭṭati no vaṭṭatī’ti pucchaṃ katvā ‘ucchuphāṇitaṃ pacchābhattaṃ no vaṭṭanakaṃ nāma natthī’ti vuttaṃ, taṃ yutta’’nti (pārā. aṭṭha. 2.623) vuttattā ca savatthukapakkā vāti attho ca vuttoyeva hoti, tasmā duddassitoti siddhaṃ. Āhāratthanti āhārapayojanaṃ. Āhārakiccaṃ yāpananti atthoti ca.

至此「『依甘蔗汁』者,以甘蔗汁为始」等句之义,错误理解,若以「依甘蔗汁」之语,甘蔗汁可为糖,「或不煮」之语无义,因以不煮之语已摄取甘蔗汁。若以「或煮」之语,甘蔗汁为糖已成就,「依甘蔗汁」之语无义,此后说,彼非答,已成立。彼等「或不煮」者,或比库自己不煮。「或无器煮」者,唯比库自己无器而煮之义。因此否则「或有器煮」亦应说,此义已显示,彼错误显示。为何?因在《大注疏》中说「烧甘蔗糖或捣甘蔗糖,食前即允许」,「或有器煮」之语,因与所得相违而未说。「然而在《大巴吒利亚》中,作问『此有器煮者允许或不允许』后,说『甘蔗糖食后非不允许者名』,彼相应」,因如是说,「或有器煮」之义亦已说,因此错误显示已成就。「为食之目的」者,食之用途。食之作用、维持之义也。

§262

262.Telaparibhogenāti sattāhakālikaparibhogena.

「以油之受用」者,以七日药之受用。

§263

263.Sati paccayeti ettha satipaccayatā gilānāgilānavasena dvidhā veditabbā. Vikālabhojanasikkhāpadassa hi anāpattivāre yāmakālikādīnaṃ tiṇṇampi avisesena satipaccayatā vuttā. Imasmiṃ khandhake ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodakaṃ, anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ, agilānassa udakasambhinna’’nti vuttaṃ. Tasmā siddhaṃ satipaccayatā gilānāgilānavasena duvidhāti. Aññathā asati paccaye guḷodakādīsu āpajjati. Tato ca pāḷivirodho.

「念为缘」者,此处念为缘性应以病者与非病者二种而知。于非时食学处的不犯情形中,对于时分药等三者无差别地说念为缘性。于此篇集中说:「诸比库,我允许病者(服用)糖,非病者(服用)糖水。诸比库,我允许病者(服用)盐酸粥,非病者(服用)水混合者。」因此,念为缘性以病者与非病者二种而成立。否则,若无缘而(服用)糖水等,则犯。由此则与圣典相违。

Piṭṭhehīti pisitatelehi. Koṭṭhaphalanti koṭṭharukkhassa phalaṃ. ‘‘Madanaphalaṃ vā’’ti ca likhitaṃ. Hiṅgujatu nāma hiṅgurukkhassa daṇḍapallavapavāḷapākanipphannā. Hiṅgusipāṭikā nāma tassa mūlasākhapākanipphannā. Takaṃ nāma tassa rukkhassa tacapākodakaṃ. Takapattīti tassa pattapākodakaṃ. Takapaṇṇīti tassa phalapākodakaṃ. Atha vā ‘‘takaṃ nāma lākhā. Takapattīti kittimalomalākhā. Takapaṇṇīti pakkalākhā’’ti likhitaṃ. Ubbhidaṃ nāma ūsapaṃsumayaṃ.

「以粉末」者,以研磨的油。「果德帕拉」者,果德塔树的果实。又有写作「或马德那果」。兴渠汁者,名为兴渠树的茎、叶、嫩芽煮出者。兴渠悉巴提咖者,名为其根、枝煮出者。德咖者,名为该树皮煮的水。德咖巴提者,其叶煮的水。德咖巴尼者,其果煮的水。或者,有写作「德咖者,名为紫胶。德咖巴提者,吉提玛罗玛紫胶。德咖巴尼者,巴咖紫胶」。伍比达者,名为盐尘所成。

§264

264.Chakaṇaṃ gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ, tena ‘‘ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatī’’ti vadanti. Cālitehīti parissāvitehi.

「差咖那」者,牛粪。「普通粉」者,名为未煮的袈裟粉,因此说「除香粉外,一切允许」。「以滤过者」者,以滤净者。

§265

265.Nānāsambhārehi katanti nānosadhehi.

「以种种材料所作」者,以种种药物。

Guḷādianujānanakathāvaṇṇanā允许糖蜜等事注释

§274

274. Sāmaṃ pakkaṃ samapakkanti duvidhaṃ viya dīpeti, tasmā khīrādīsu uṇhamattameva pāko. Tena uttaṇḍulādisamānā honti.

「自煮与同煮」者,如显示二种,因此于乳等中,仅热度即是煮。由此与煮饭等相同。

§276-8

276-8. ‘‘Buddhappamukha’nti āgataṭṭhāne ‘bhikkhusaṅgho’ti avatvā ‘saṅgho’ti vuccati bhagavantampi saṅgahetu’’nti vadanti. Nāgoti hatthī.

「以佛为首」者,于来到之处,不说「比库僧团」而说「僧团」,是为摄取世尊于僧团中,如是说。「那咖」者,象。

§279

279.Sambādheti vaccamagge bhikkhussa bhikkhuniyā ca passāvamaggepi anulomato. Dahanaṃ paṭikkhepābhāvā vaṭṭati. Satthavattikammānulomato na vaṭṭatīti ce? Na, paṭikkhittapaṭikkhepā, paṭikkhipitabbassa tapparamatādīpanato, kiṃ vuttaṃ hoti? Pubbe paṭikkhittampi satthakammaṃ sampiṇḍetvā pacchā ‘‘na, bhikkhave…pe… thullaccayassā’’ti dvikkhattuṃ satthakammassa paṭikkhepo kato. Tena sambādhassa sāmantā dvaṅgulaṃ paṭikkhipitabbaṃ nāma. Satthavattikammato uddhaṃ natthīti dīpeti. Kiñca bhiyyo pubbe sambādheyeva satthakammaṃ paṭikkhittaṃ, pacchā sambādhassa sāmantā dvaṅgulampi paṭikkhittaṃ, tasmā tasseva paṭikkhepo, netarassāti siddhaṃ. Ettha ‘‘satthaṃ nāma satthahārakaṃ vāssa pariyeseyyā’’tiādīsu viya yena chindati, taṃ sabbaṃ. Tena vuttaṃ ‘‘kaṇṭakena vā’’tiādi. Khāradānaṃ panettha bhikkhunivibhaṅge pasākhe lepamukhena anuññātanti veditabbaṃ. Eke pana ‘‘satthakammaṃ vā’’ti pāṭhaṃ vikappetvā vatthikammaṃ karonti. ‘‘Vatthī’’ti kira agghikā vuccati. Tāya chindanaṃ vatthikammaṃ nāmāti ca atthaṃ vaṇṇayanti, te ‘‘satthahārakaṃ vāssa pariyeseyyā’’ti imassa padabhājanīyaṃ dassetvā paṭikkhipitabbā. Aṇḍavuḍḍhīti vātaṇḍako. Ādānavattīti ānahavatti.

「障碍」者,于比库之大便道,于比库尼则亦于小便道,顺次而言。烧灼,因无禁止故,允许。若谓:「依刀割之顺次,不允许」耶?非也,因已禁止之禁止,为显示应禁止者之最高限度故。何所说耶?先前已禁止之刀割,合并后,后来「诸比库……土喇吒亚」,二次作刀割之禁止。由此,障碍之周围二指宽,名为应禁止。显示:从刀割以上,不存在。何以故?先前仅障碍处之刀割被禁止,后来障碍之周围二指宽亦被禁止,故仅彼之禁止,非其他,已成立。于此,「刀者,或为彼寻求持刀者」等中,如以何物切割,一切皆是。由此说「以刺或」等。然于此,于比库尼分别中,于枝条,以涂抹方式给予碱水,应知为允许。然而某些人,变读为「或刀割」之文句,作线割。据说「线」者,称为绳索。以彼切割,名为线割,如是解释义理。彼等应被驳斥,显示「或为彼寻求持刀者」此句之词义分析。「睾丸肿大」者,风睾丸。「引线」者,引绳。

Manussamaṃsapaṭikkhepakathāvaṇṇanā禁止人肉事注释

§280

280. ‘‘Na, bhikkhave, manussamaṃsaṃ…pe… thullaccayassā’’ti vuttattā, ‘‘na ca, bhikkhave, appaṭi…pe… dukkaṭassā’’ti ca vuttattā appaṭivekkhaṇadukkaṭañca thullaccayañcāti dve āpajjati, tasmā kappiyamaṃsepi appaṭivekkhaṇapaccayā dukkaṭameva. Keci ‘‘maṃsabhāvaṃ jānantova āpajjati. Pūvādīsu ajānantassa kā paccavekkhaṇā’’ti vadanti. Ajānantopi āpajjati sāmaññena vuttattāti keci.

因说「诸比库,人肉……土喇吒亚」故,又因说「诸比库,不观察……恶作」故,犯不观察之恶作与土喇吒亚二者,故即使于允许之肉,仅因不观察之缘故,仅恶作。某些人说:「知肉之性质者犯。于饼等中不知者,有何观察?」某些人说:因以总说而说故,即使不知者亦犯。

Hatthimaṃsādipaṭikkhepakathāvaṇṇanā禁止象肉等事注释

§281

281.Imesaṃ…pe… sabbaṃ na vaṭṭatīti idaṃ dasannampi manussamaṃsādīnaṃ akappiyabhāvamattaparidīpanavacanaṃ, nāpattivibhāgadassanavacanaṃ. Yaṃ kiñci ñatvā vā añatvā vā khādantassa āpattiyevāti idampi aniyamitavacanameva ‘‘ayaṃ nāma āpattī’’ti avuttattā . Tadubhayampi heṭṭhā manussādīnaṃ maṃsādīsu thullaccayadukkaṭāpattiyo hontīti gahitanayehi adhippāyo jānituṃ sakkāti evaṃ vuttaṃ. Tatrāyaṃ adhippāyo – yasmā etesaṃ manussādīnaṃ maṃsādīni akappiyāni, tasmā manussānaṃ maṃsādīsu thullaccayāpatti. Sesānaṃ sabbattha dukkaṭāpattīti. Pāṭheyeva hi lohitādiṃ maṃsagatikaṃ katvā ‘‘na, bhikkhave, manussamaṃsaṃ…pe… thullaccayassā’’ti vuttaṃ. Tattheva hatthādīnaṃ maṃsādīsupi dukkaṭāpatti paññattā. Tena vuttaṃ sīhaḷaṭṭhakathāyaṃ ‘‘manussamaṃse vā kese vā nakhe vā aṭṭhimhi vā lohite vā thullaccayamevā’’ti vuttaṃ. Iminā eva –

「此等……一切不允许」,此乃显示人肉等十种之不允许性之言说,非显示犯相分别之言说。「无论知或不知而食者之犯」,此亦仅不确定之言说,因未说「此名为犯」。彼二者,于下文人等之肉等中,有土喇吒亚与恶作之犯,以所取之方法,能知意趣,如是所说。于此,此为意趣:因此等人等之肉等不允许,故于人之肉等,土喇吒亚犯。于其余一切处,恶作犯。于文句本身,将血等作为肉类,说「诸比库,人肉……土喇吒亚」。于彼处,于象等之肉等亦制定恶作犯。由此,于僧伽罗注疏中说:「于人肉或发或爪或骨或血,仅土喇吒亚」。以此,「骨亦血与皮,毛发不允许」,小学处偈句之义与意趣,应善知。「受取」,于此说不恭敬之恶作。有人说:「水人等之肉亦不允许」。虽有龙王所说之过患,仅取嫌厌之权限,说「因可厌性」。

‘‘Aṭṭhipi lohitaṃ cammaṃ, lomamesaṃ na kappatī’’ti. –

『骨也好、血也好、皮也好，乃至其毛发，皆不合用。』

Khuddasikkhāgāthāpadassa attho ca adhippāyo ca suviññeyyoti. Paṭiggahaṇeti ettha anādariyadukkaṭaṃ vuttaṃ. ‘‘Udakamanussādimaṃsampi na vaṭṭatī’’ti vadanti. Nāgarājena vuttādīnave satipi ujjhāyanādhikārameva gahetvā ‘‘paṭikūlatāyā’’ti vuttaṃ.

《小学处》偈颂句义及用意均易明了。关于『接受』，此处所说的是因不恭敬而犯恶作。有人主张『水生人等的肉也不允许食用』。龙王所说的过患虽有记载，但此处取的是引起批评的主题，故以『令人厌恶』为由而说。

Yāgumadhugoḷakādikathāvaṇṇanā粥、蜜丸等事之解释

§283

283.Yathādhammo kāretabboti idaṃ saṅgītikārakavacanaṃ. Na hi bhagavā tameva sikkhāpadaṃ dvikkhattuṃ paññapesi, evaṃ evarūpesūti eke. Paṭhamapaññattameva sandhāya vuttaṃ, tathāpi na ca te bhikkhū sāpattikā jātā. Kathaṃ? Paramparabhojanasikkhāpadassa aṭṭhuppattiyā. ‘‘Apica mayaṃ kālasseva piṇḍāya caritvā bhuñjimhā’’ti vuttaṃ. Mātikāvibhaṅge (pāci. 227) ca ‘‘paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāmā’’ti vuttaṃ, tasmā aññaṃ bhojanaṃ nāma nimantanato laddhaṃ yaṃ kiñcīti siddhaṃ. Yasmā na bhojjayāgunimantanato laddhabhojanaṃ, tasmā ‘‘ettha anāpattī’’ti te bhikkhū paribhuñjiṃsūti. Ettha ‘‘yathādhammo kāretabbo’’ti vuttattā pana aññanimantanato laddhabhojanameva bhuñjantassa āpatti, netaranti anuññātaṃ. Tato paṭṭhāya tassa anāpattivāre ‘‘niccabhatte salākabhatte pakkhike uposathike pāṭipadike’’ti vuttaṃ. Pubbe vesāliyā paññattakāle natthi, yadi atthi, aṭṭhuppattimātikāvibhaṅgavirodho, tasmā ‘‘apica mayaṃ kālasseva piṇḍāya caritvā bhuñjimhā’’ti aṭṭhuppattiyaṃ vuttattā, padabhājanepi ‘‘aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjatī’’ti avisesena vuttattā ca paṭhamaṃ vā pacchā vā nimantitaṃ bhojanaṃ ṭhapetvā animantitameva bhuñjantassa āpatti, netaranti kiñcāpi āpannaṃ, ‘‘na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā’’ti vuttattā pana paṭhamanimantitabhojanato aññaṃ pacchā laddhaṃ nimantitabhojanaṃ, niccabhattādīni ca bhuñjantassa āpattīti āpajjamānaṃ viya jātanti anupaññattippasaṅganivāraṇaṃ, animantanabhojane āpattippasaṅganivāraṇañca karonto, paṭhamapaññattisikkhāpadameva iminā atthena pariṇāmento ca ‘‘yathādhammo kāretabbo’’ti bhagavā āha, tasmā tato paṭṭhāya pacchā nimantanabhojanaṃ bhuñjantasseva āpatti. Tesu na niccabhattādīnīti āpannaṃ. Tenevāyasmā upālitthero tassa anāpattivāre ‘‘niccabhatte’’tiādīni pañca padāni pakkhipitvā saṅgāyi. Adhippāyaññū hi te mahānāgā, tasmā paṭhamameva yaṃ bhagavatā vuttaṃ ‘‘pañca bhojanāni ṭhapetvā sabbattha anāpattī’’ti vacanaṃ, pacchāpi taṃ anurakkhantena abhojanaṃ madhugoḷakaṃ aparāmasitvā bhojjayāgu eva vuttāti evaṃ ācariyo.

「应作如法」,此为结集者之言说。世尊并未二次制定同一学处,于如是等,某些人如是说。仅关联初制而说,然而彼等比库并未成为有犯者。如何?因别众食学处之事起之八种。说「然而我等于适时行乞食后食」。于母论分别中说:「别众食者,名为以五种食之任一食受邀请,舍彼,食五种食之任一其他食,此名为别众食」,故其他食者,名为从邀请所得之任何,已成立。因非从食粥邀请所得之食,故「于此无犯」,彼等比库受用。然于此,因说「应作如法」故,仅食从其他邀请所得之食者有犯,非其他,允许。从彼时起,于彼之无犯事项说「常食、筹食、半月食、伍波萨他食、月初食」。先前于韦萨离制定时不存在,若存在,与事起母论分别相违,故因于事起中说「然而我等于适时行乞食后食」,于词义分析亦无差别地说「食五种食之任一其他食」故,舍先或后受邀请之食,仅食未受邀请者有犯,非其他,虽如是所犯,然因说「诸比库,除受邀请外,不应受用其他之食粥」故,从初受邀请之食,其他后来所得之受邀请食,及常食等,食者有犯,如是成为所犯,为遮止未制定之可能性,为遮止于未受邀请之食之犯之可能性,以此义转变初制学处,世尊说「应作如法」,故从彼时起,后来仅食受邀请之食者有犯。于彼等,非常食等,所犯。由此,具寿伍巴离长老,于彼之无犯事项,插入「常食」等五句,结集。彼等大龙知意趣故,故初世尊所说「舍五种食,一切处无犯」之言说,后来亦守护彼,不触及非食之蜜丸,仅说食粥,如是老师说。

Etthāha – yathā pacchāladdhalesena therena niccabhattādipakkhepo kato, evaṃ kathinakkhandhake paramparabhojanaṃ pakkhipitvā ‘‘atthatakathinānaṃ vo, bhikkhave, cha kappissantī’’ti kimatthaṃ na vuccanti? Vuccate – yathāvuttalesanidassanatthaṃ. Aññathā idaṃ sikkhāpadaṃ vesāliyaṃ, andhakavinde cāti ubhayattha upaḍḍhupaḍḍhena paññattaṃ siyā. No ce, sāpattikā bhikkhū siyuṃ, na ca te sāpattikā appaṭikkhittepi tesaṃ kukkuccadassanato. ‘‘Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. Bhikkhū kukkuccāyantā na paṭiggaṇhantī’’ti hi vuttaṃ. Tesañhi ‘‘paribhuñjathā’’ti bhagavato āṇattiyā paribhuttānampi ‘‘odissakaṃ nu kho idaṃ amhāka’’nti vimatippattānaṃ vimativinodanatthaṃ ‘‘anujānāmi, bhikkhave, yāguñca madhugoḷakañcā’’ti vuttaṃ. Evamidhāpete paññattaṃ paramparabhojanasikkhāpadaṃ omadditvā paramparabhojanaṃ kathaṃ bhuñjissantīti. Etthāhu keci ācariyā paramparabhojanasikkhāpadeneva ‘‘aññassa bhojanaṃ na kappatī’’ti jānantāpi ‘‘anujānāmi, bhikkhave, yāguñcā’’ti visuṃ anuññātattā ‘‘paṭaggidānamahāvikaṭādi viya kappatī’’ti saññāya bhuñjiṃsu. Tena vuttaṃ ‘‘apica mayaṃ kālasseva bhojjayāguyā dhātā’’tiādi, taṃ ayuttaṃ tattha aṭṭhuppattimātikāvibhaṅgavirodhena anāpattivāre niccabhattādīnaṃ asambhavappasaṅgato, bhikkhūnaṃ sāpattikabhāvānatikkamanato, micchāgāhahetuppasaṅgena bhagavatā anuññātappasaṅgato ca. Te hi bhikkhū yasmā bhagavā katthaci vinayavasena kappiyampi ‘‘gāthābhigītaṃ me abhojaneyya’’nti (saṃ. ni. 1.194; su. ni. 81; mi. pa. 4.5.9) paṭikkhipati, tasmā bhagavato adhippāyaṃ pati ‘‘kukkuccāyantā na paṭiggaṇhantī’’ti vuttaṃ, sikkhāpadaṃ pati bhagavāpi attano adhippāyappakāsanatthameva ‘‘anujānāmi, bhikkhave, yāguñcā’’ti āha. Duravaggāho hi bhagavato adhippāyo. Tathā hi bhāradvājassa pāyāsaṃ abhojaneyyanti akataviññattippasaṅgato paṭikkhipi. Ānandattherena viññāpetvā sajjitaṃ tekaṭulayāguṃ pana ‘‘yadapi, ānanda, viññattaṃ, tadapi akappiya’’nti avatvā ‘‘yadapi, ānanda, antovuttha’’ntiādimevāha. Tena no ce taṃ antovutthaṃ kappatīti adhippāyadassanena paṇītabhojanasūpodanaviññattisikkhāpadāni upatthambheti bhagavatopi kappati, pageva amhākanti.

此处有问:如后得的残食,长老已作常食等的舍弃,如是在咖提那篇集中舍弃了辗转食后,为何不说「诸比库,对已舍咖提那者,六事将为允许」?答曰:为显示如前所说残食之例。否则,此学处在韦萨离与安达咖宾德两处,将成为各半各半而制定。若非如此,诸比库将成有罪者,而彼等并非有罪者,因见彼等之疑虑,即使未舍弃。如是说:「那么,婆罗门,请施与诸比库。」「诸比库因疑虑而不受取。」对彼等,虽以世尊之命令「请受用」而受用了,然因生起疑惑「此岂非为我等特别指定者」,为除其疑惑,故说「诸比库,我允许粥与蜜丸」。如是,此处彼等已制定辗转食学处,如何能越过辗转食学处而食用?此处某些老师说:虽以辗转食学处知「他人之食不允许」,然因「诸比库,我允许粥」等别别允许之故,以「如先施食、大灾难等为允许」之想而食用。因此说「况且我等仅以时分之食粥而持」等,彼不合理,因与彼处义疏、母论、分别相违,在无罪分中常食等不可能之过失,不能超越诸比库之有罪性,以及因错误理解之因而有世尊允许之过失。彼等比库,因世尊在某处以律之方式,即使允许者亦拒绝「以偈颂歌唱者,我不应食」,故依世尊之意趣说「因疑虑而不受取」,世尊亦依学处,仅为显示自己之意趣而说「诸比库,我允许粥」。世尊之意趣实难把握。如是,对帕拉德瓦迦之乳粥,因未作告白之过失而拒绝。然而,由阿难长老告白后准备之三咖都喇粥,未说「阿难,即使已告白,彼亦不允许」,而仅说「阿难,即使在内含摄」等。因此,若非彼在内含摄则为允许,以显示意趣,支持世尊之精美食物、饭食告白学处,对世尊亦允许,何况对我等。

§284

284.Gilānasseva bhagavatā guḷo anuññātoti ‘‘yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyānī’’ti (pārā. 622) vacanavasena vuttaṃ, teneva te idha paṭiggahaṇe kukkuccāyiṃsu. Idha pana ‘‘anujānāmi, bhikkhave, gilānassa guḷodaka’’nti vattabbe guḷādhikārattā pubbe anuññātañca vatvā agilānassa guḷodakaṃ anuññātaṃ, tena gilānena sati paccaye guḷo paribhuñjitabbo, guḷodakaṃ asati paccayepi vaṭṭatīti imaṃ visesaṃ dīpeti. Tattha ‘‘guḷodakaṃ kālikesu sattāhakālikaṃ, bhagavatā odissānuññātattā sattāhātikkamena dukkaṭa’’nti vadanti, taṃ na yuttaṃ, udakasambhinnattā sattāhakālikabhāvaṃ jahati. ‘‘Yathā ambādi udakasambhinnaṃ yāmakālikaṃ jātaṃ, tathā sattāhakālikaṃ jahitvā tadanantare yāvajīvike ṭhita’’nti vadanti, taṃ yuttaṃ, tañca bhagavatā odissānuññātattā paccavekkhaṇābhāve doso natthi. ‘‘Guḷodaka’nti vuttattā udakagatika’’nti vadanti. Yadi udakamissaṃ udakagatikaṃ hoti, madhupi siyā taṃ tathā anuññātattā. Mā hotu, appaṭiggahetvā paribhuñjitabbaṃ siyā udakagatikattā, tañca na hoti, ‘‘sabbatthāpi upaparikkhitvā gahetabba’’nti aññatarasmiṃ gaṇṭhipade vuttaṃ.

二八四、世尊仅为病者允许糖,以「凡彼等为病比库之适宜药」之语句所说,因此彼等在此受取时疑虑。然此处应说「诸比库,我允许病者糖水」,因糖之主题,先说已允许,而允许无病者糖水,因此病者有因缘时应受用糖,糖水即使无因缘亦允许,显示此差别。其中,「糖水在时限药中为七日限,因世尊特别允许之故,超过七日为恶作」,如是说者,彼不合理,因与水混合故舍七日限性。「如芒果等与水混合成为时分限,如是舍七日限而住于其后之尽形寿药」,如是说者,彼合理,而彼因世尊特别允许之故,无省察时无过失。因说「糖水」故为水所摄,如是说者。若与水混合为水所摄,蜜亦应如是,因如是允许之故。勿如是,应不受取而受用,应为水所摄,而彼不如是,「一切处亦应审察而取」,在某结文中如是说。

§285

285.Suññāgāranti catutthajjhānaṃ.

二八五、「空闲处」者,第四禅那。

Kappiyabhūmianujānanakathāvaṇṇanā允许储食净地事之解释

§295

295.Oravasaddanti mahāsaddaṃ. Bahūhi samparivāretvāti ettha ekenāpi vaṭṭati. ‘‘Bahūsu ekassapi vacanena saha siyāti vutta’’nti vadanti. ‘‘Āmasitvā’’ti vuttattā anāmasite na vaṭṭati. ‘‘Doso natthī’’ti vacanena sesāpi anuññātā. ‘‘Bhittiñce upasante pacchā taṃ pūrenti, tattha kātuṃ na vaṭṭati, pakatibhūmiyaṃyeva kātuṃ vaṭṭatī’’ti vadanti. Taṃ upari aṭṭhakathāyaṃ ‘‘iṭṭhakādīhi katācayassā’’tiādinā virujjhati viya. Mattikāpiṇḍaṃ vāti ettha ‘‘asatiyā anadhiṭṭhitāya saritaṭṭhānato paṭṭhāya ce upari adhiṭṭhitā, heṭṭhā ṭhitaṃ bhaṇḍaṃ akappiyaṃ, upariṭṭhitameva kappiyaṃ, ayamettha viseso’’ti vuttaṃ. Ettha kappiyakuṭi laddhuṃ vaṭṭatīti evaṃvidhe puna kātabbāti attho. Kappiyakuṭiṃ kātuṃ demāti ettha kappiyakuṭikiccaṃ kātunti adhippāyo. Bhojanasālā pana senāsanameva, tasmā tattha kātabbanti apare. ‘‘Akatepi vaṭṭatī’’ti vuttaṃ.

二九五、「大声」者,巨大声音。「以众多围绕」者,此处即使一人亦允许。「在众多中,即使一人之语词亦有」,如是说者。因说「触摸后」,在未触摸时不允许。以「无过失」之语词,其余亦允许。「若墙壁倒塌后,后来填补彼,在彼处作不允许,仅在原地作允许」,如是说者。彼与上面注疏中「以砖等所作之堆积」等似相违。「或土块」者,此处说「若无河流,未决意,从河岸处开始,若在上决意,下面所置物品不允许,仅上面所置允许,此为此处之差别」。此处「允许得储食净屋」者,意为在如是情况下应再作。「请施与作储食净屋」者,此处意趣为作储食净屋之事。然而食堂即是住所,故应在彼处作,其他人说。「即使未作亦允许」,如是说。

‘‘Mukhasannidhi nāma bhojanakāle sannidhī’’ti likhitaṃ. Mukhasannidhīti tassa nāmaṃ. ‘‘Yadi sannidhi hoti, pācittiyaṃ bhaveyya, mukhasannidhi pana dukkaṭaṃ, tasmā sannidhi anadhippetā’’ti vuttaṃ. ‘‘Tassa santakaṃ katvā’’ti vuttattā anapekkhavissajjanaṃ nādhippetaṃ. Cīvaravikappane viya kappiyamattaṃ ñātabbanti keci.

「口边积蓄,名为食时之积蓄」,如是书写。「口边积蓄」者,彼之名称。「若为积蓄,应成巴吉帝亚,然口边积蓄为恶作,故不意指积蓋」,如是说。因说「作为彼之现存」,不意指不期待之舍弃。如衣净施,应知仅为允许,某些人说。

Keṇiyajaṭilavatthukathāvaṇṇanā盖尼亚结发行者因缘事之解释

§300

300. ‘‘Attanā paṭiggahitaṃ purebhattameva pariccajitvā sāmaṇerādīhi pānakaṃ katvā dinne purebhattameva vaṭṭati, na pacchābhattaṃ savatthukapaṭiggahitattā’’ti vadanti, tattha puna paṭiggahaṇe niddosattā, purebhattameva paṭiggahaṇassa nissaṭṭhattā, attanā ca aggahitattā doso na dissati, upaparikkhitvā gahetabbaṃ. Sālūkā nāma kandā, ‘‘ito kiñcitaka’’nti voharanti. ‘‘Phārusakanti goḷavisaye eko rukkho’’ti ca likhitaṃ. ‘‘Pakkaḍākarasa’’nti visesitattā ‘‘apakkaṃ vaṭṭatī’’ti vuttaṃ. Kurundivacanenapi siddhameva. Taṇḍuladhovanodakampi dhaññaraso eva. ‘‘Nikkasaṭo ucchuraso sattāhakāliko’’ti likhitaṃ. Sāvittīti gāyatti. Chandasoti vedassa. ‘‘Na, bhikkhave, pabbajitena akappiye samādapetabba’nti vuttattā anupasampannassāpi na kevalaṃ dasasu eva sikkhāpadesu, atha kho yaṃ bhikkhussa na kappati, tasmimpīti adhippāyo’’ti vuttaṃ.

三〇〇、「自己受取之食前即舍弃,由沙玛内拉等作为饮料而施与,食前即允许,非食后,因连同事由而受取」,如是说者,其中,在再受取时无过失之故,仅食前受取已停止之故,以及自己未取之故,不见过失,应审察而取。「沙卢咖」名为根,「从此少许」,如是称呼。「帕鲁萨咖」者,在果喇地区之一树,如是书写。因以「熟之达咖拉汁」特别指定,「未熟允许」,如是说。以咖伦帝之语词亦已成就。谷物洗涤水亦即是谷汁。「无渣之甘蔗汁为七日限」,如是书写。「萨维帝」者,咖亚帝。「禅达萨」者,韦达之。「诸比库,出家者不应劝导于不允许」,如是说之故,对未达上者亦非仅在十学处中,而是凡对比库不允许者,在彼亦然,此为意趣,如是说。

§305

305.Dve paṭā desanāmenevāti cīnapaṭṭasomārapaṭṭāni. Tīṇīti pattuṇṇena saha tīṇi. Iddhimayikaṃ ehibhikkhūnaṃ nibbattaṃ. Devadattiyaṃ anuruddhattherena laddhaṃ. ‘‘Yāmātikkame sannidhivasena sattāhātikkame bhesajjasikkhāpadavasenā’’ti likhitaṃ.

305.『两匹布料，只是告知而已』——指的是中国织锦与苏摩罗织锦。『三件』——加上精织布共三件。神变所化之衣，是为「来，比库」者所生起的。迭瓦达德那件，是阿努儒达长老所得的。有文献记载：『超过夜宿限度者，依贮存之义依七日条文；超过七日者，依药品学处』。

Bhesajjakkhandhakavaṇṇanā niṭṭhitā. · 药篇集之解释已毕。

7. Kathinakkhandhakavaṇṇanā七、咖提那衣篇集之解释

Kathinānujānanakathāvaṇṇanā允许咖提那衣事之解释

§306

306.‘‘Kathinanti pañcānisaṃse antokaraṇasamatthatāya thiranti attho’’ti likhitaṃ. ‘‘Pañca kappantī’’ti avatvā ‘‘kappissantī’’ti anāgatavacanaṃ ‘‘vo’’ti imassa sāmivacanapakkhe yujjati tesaṃ tasmiṃ khaṇe anatthatakathinattā. Dvīsu panetesu atthavikappesu pacchimo yutto sabbesampi tesaṃ pāveyyakānaṃ sabbadhutaṅgadharattā. Nimantanaṃ sādiyantasseva hi anāmantacāro paññatto, tathā gaṇabhojanaṃ. Asamādānacāro anadhiṭṭhitaticīvarassa natthi atecīvarikassa yāvadatthacīvaracatutthādicīvaraggahaṇasambhavato. Itarassāpi anadhiṭṭhānamukhena labbhati. Cīvaruppādo apaṃsukūlikasseva. ‘‘Kathinatthatasīmāya’’nti upacārasīmaṃ sandhāya vuttaṃ. Upacārasīmaṭṭhassa matakacīvarādibhāgiyatāya baddhasīmāya tatruppādābhāvato viññeyyametaṃ upacārasīmāvettha adhippetāti. Kathinatthāraṃ ke labhantīti ke sādhentīti attho. Pañca janā sādhenti. Kathinadussassa hi dāyakā pacchimakoṭiyā cattāro honti. Eko paṭiggāhakoti. ‘‘Tatra ce, bhikkhave, yvāyaṃ catuvaggo bhikkhusaṅgho ṭhapetvā tīṇi kammāni upasampadaṃ pavāraṇaṃ abbhāna’’nti (mahāva. 388) campeyyakkhandhake vuttattā ‘‘na pañcavaggakaraṇīya’’nti gahetabbaṃ. ‘‘Yassa saṅgho kathinadussaṃ deti, taṃ hatthapāse akatvāpi bahisīmāya ṭhitassapi dātuṃ vaṭṭatī’’ti vadanti, taṃ hatthapāse katvā eva dātabbaṃ. Kasmā? ‘‘Tassa kammappattattā’’ti vuttaṃ. ‘‘Tatruppādena taṇḍulādinā vatthesu cetāpitesu atthatakathinānameva tāni vatthāni pāpuṇanti. Vatthehi pana taṇḍulādīsu cetāpitesu sabbesaṃ tāni pāpuṇantī’’ti vuttaṃ. Paṭhamapavāraṇāya pavāritā labhantīti idaṃ ukkaṭṭhakoṭiyā vuttaṃ. Antarāyena appavāritānampi vutthavassānaṃ kathinatthārasambhavato itare gaṇapūrake katvā kathinaṃ attharitabbanti kathaṃ paññāyatīti ce? ‘‘Dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ atthārakassa ca anumodakassa cā’’ti (pari. 403) parivāre ekavacanakaraṇato, tattheva ‘‘saṅghassa atthataṃ hoti kathinaṃ, gaṇassa puggalassa atthataṃ hoti kathina’’nti (pari. 414) vacanato ca.

306.有文献记载：『「咖提那衣」，是指因具足五种利益、能胜任内部作业而稳固，此为其义』。未说「五事为许可」而说「五事将为许可」，此未来时语配合「为你们」属格之义方才适当，因为在那一刻，咖提那衣尚未为他们铺展。在这两种义释中，后一种义释更为适合，因为他们所有这些来自彼处者皆持一切头陀支。对于接受邀请者，方才制定了非受邀而行之戒；共食戒亦同此例。未受持而游行之戒，对于未宣告三衣者而言并不存在，因为非三衣者随时可取第四件衣等。对于另一类人，也可通过不宣告的途径获得。衣物的出现，仅对不行尘堆衣者而言。「在咖提那衣铺展的界内」，此话是就近行界而说。近行界内之人可分得亡者之衣等，而在结界内则无此出现，故应理解为此处所意指的即是近行界。「谁能获得咖提那衣铺展利益」，意思是谁能成就此事。五人可成就此事。布施咖提那衣料者，在最后边四人；一人是接受者。由于在咖白篇中说：「若彼等，诸比库，该处四人之比库僧团，除三种甘马——达上、自恣、解除别住——之外……」，故应取「并非以五人之会」来理解。有人主张「僧团欲将咖提那衣料赠与某人，即便他不在伸手可及之处、站在界外，也可赠与」；然而应当是在将其置于伸手可及之处后才能赠与。为何？因为已说：「那是他的甘马所应得的。」又有记载：「在彼处出产的大米等物若以换取布料，所换之布料仅归已铺展咖提那衣者所有；若以布料换取大米等物，则那些大米等物归一切人所有。」说「于初次自恣时已自恣者方可获得」，这是就最高标准而言的。若有人问：因中间障缘而未自恣但已度过安居者也可铺展咖提那衣，既如此，其余凑足人数者须合力铺展咖提那衣，此义如何可知？答：因为《附随》中以单数说「咖提那衣为两人所铺展，即铺展者与随喜者」，以及同书中又说「咖提那衣为僧团所铺展，为众所铺展，为个人所铺展」。

Aññasmiṃvihāre vutthavassāpi na labhantīti idaṃ kiṃ ekasīmasmiṃ, udāhu nānāsīmasminti? Kiñcettha – yadi tāva ekasīmasmiṃ, parato ‘‘sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭatī’’ti iminā aṭṭhakathāvacanena virujjhati. Idañhi vacanaṃ sabbesaṃyeva eko kathinatthāroti dīpeti. Atha nānāsīmasmiṃ, upanandassa ekādhippāyadānānumatiyā virujjhati. Vuttañhetaṃ ‘‘detha, bhikkhave, moghapurisassa ekādhippāya’’nti (mahāva. 364). Idañhi vacanaṃ dvīsupi āvāsesu tassa kathinatthārasiddhiṃ dīpetīti. Avirodhova icchitabbo appaṭisiddhattā, tasmā ekasīmasmiṃ vā nānāsīmasmiṃ vā nānūpacāre aññasmiṃ vihāre vutthavassāpi na labhantīti adhippāyo veditabbo. ‘‘Pacchimikāya upasampanno paṭhamapavāraṇāya pavāretumpi labhati, vassiko ca hoti ānisaṃsañca labhatīti sāmaṇerānaṃ vassūpagamanaṃ anuññātaṃ hoti, sāmaṇerā kathinānisaṃsaṃ labhantī’’ti vadanti.

「在其他寺院安居者也不能获得」——这里指的是在同一界内，还是不同界内呢？就此而言——若是在同一界内，则与后面注疏所言相违：「若一界内有多所寺院，应集合所有比库在一处铺展咖提那衣，不得分别各自铺展」。这段话说明所有人只有一次咖提那衣铺展。若是在不同界内，则与许可伍波难德一种意愿之事相违。经文说：「诸比库，应给予此愚人一种意愿。」这段话说明他在两所寺院中均可成就咖提那衣铺展。应取无相违之解，因为并无相反的驳斥，故应理解其意趣为：无论在同一界还是不同界，凡在近行界不同的其他寺院安居者，皆不能获得此利益。有人主张：「于后一批受具足者，可参加初次自恣而自恣，亦算安居，且能获得利益；沙玛内拉的安居入住既已被允许，沙玛内拉便能获得咖提那衣利益。」

Tiṇṇaṃ cīvarānaṃ aññatarappahonakanti idaṃ ‘‘na aññatra saṅghāṭiyā uttarāsaṅgena antaravāsakena atthataṃ hoti kathina’’nti imāya pāḷiyā virujjhanaṃ viya dissati. Ayañhi pāḷi tiṇṇaṃ cīvarānaṃ aññataravirahenāpi na atthataṃ hoti kathinanti dīpetīti ce? Na, tadatthajānanato, na tiṇṇaṃ cīvarānaṃ aññataravirahena na atthataṃ hoti kathinanti hi dīpetukāmo bhagavā taṃ pāḷimāha. Yadi evaṃ ‘‘aññatra saṅghāṭiyā uttarāsaṅgena antaravāsakenā’’ti na vattabbā siyāti ce? Na, adhippāyajānanatova. Yo saṅghāṭiyā attharitukāmo, tassa aññatra saṅghāṭiyā na atthataṃ hoti. Esa nayo itaratthāpīti ayamettha adhippāyo. Teneva sukkapakkhe ‘‘saṅghāṭiyā atthataṃ hotī’’tiādinā nayena ekameva cīvaraṃ vuttaṃ, evaṃ sante ‘‘catuvīsatiyā ākārehi anatthataṃ hoti kathinaṃ, sattarasahi ākārehi atthataṃ hoti kathina’’nti yathārahaṃ ukkaṭṭhakoṭiyā vuttanti veditabbaṃ, tasmā kaṇhapakkhe ullikhita…pe… nissīmaṭṭhānumodanānaṃ catuvīsatiyā ākārānaṃ sambhavantānaṃ sabbena sabbaṃ abhāvenapi nimittakatādīnaṃ asambhavantānaṃ aññatarabhāvenapi na atthataṃ hoti kathinanti evamadhippāyo veditabbo. Sukkapakkhepi ahatāhatakappa…pe… sīmaṭṭhānumodanānaṃ sattarasannaṃ ākārānaṃ sambhavantānaṃ aññatarabhāvenapi itaresaṃ sabbena sabbaṃ abhāvenapi atthataṃ hoti kathinanti evamadhippāyo veditabbo. Aññathā aññamaññavirodho, yathāsambhavaṃ yojetvā veditabbo.

「三衣之一足够」——此句与「不离桑喀帝、上衣、下衣而铺展，咖提那衣即不成铺展」这一巴利原文似有抵触。若谓此巴利原文意在阐明：缺三衣之任何一件，咖提那衣即不成铺展——此说不然。盖世尊说此巴利，本意并非宣示「缺三衣之任何一件，咖提那衣即不成铺展」，而是为令人了知其义。若如此，则「不离桑喀帝、上衣、下衣」一语本可不必说——此说亦不然，乃因须了知其意趣故。欲以桑喀帝铺展者，若不离桑喀帝，则不成铺展；余衣亦依此类推——此即此处之意趣。故于白品中，以「以桑喀帝铺展而成」等方式，仅说一件衣；如此则「以二十四种情形不成铺展，以十七种情形成铺展」，应知此乃就胜品之极端情形而说。故于黑品中，所列举之……乃至……不在界处随喜，此二十四种情形若具足，则即便全然不具，凡念相所作等情形若有任何一种不具足，咖提那衣亦不成铺展——应如此了知其意趣。于白品中，以新衣、如新衣……乃至……界处随喜，此十七种情形若有任何一种具足，其余诸情形即便全然不具，咖提那衣亦成铺展——应如此了知其意趣。否则彼此相违，应依实际可能而配合理解。

Tatridaṃ mukhamattanidassanaṃ – kaṇhapakkhe ‘‘uttarāsaṅgena atthate kathine na aññatra saṅghāṭiyā na aññatra antaravāsakena atthataṃ hoti kathina’’nti vacanappamāṇato taṃ kathinaṃ anatthataṃ siyā. Sukkapakkhe ca ‘‘animittakatena atthataṃ hoti kathina’’nti vacanappamāṇato animittakatena kathine atthate tañce parikathā kataṃ, tathāpi atthatameva kathinaṃ hotīti ayaṃ duvidhopi virodho. Yathāvuttanayena adhippāye gahite parihāro hotīti veditabbaṃ.

此处略举一例说明——于黑品：「以上衣铺展咖提那时，不离桑喀帝、不离下衣而铺展，方成铺展」——依此言教之量，彼咖提那衣或为不成铺展。于白品：「未作念相而铺展，咖提那衣亦成铺展」——依此言教之量，以未作念相铺展咖提那时，若已作附随说明，如此咖提那衣仍为成铺展——此为两种相违。应知，依上述方式了知意趣，则诸相违得以消解。

Yo ānisaṃsaṃ bahuṃ detīti iminā paccayalolabhāvaṃ viya dīpeti, tathāpi bhagavatā yāvadatthacīvarapariyesanapaññāpanamukhena dvāraṃ dinnanti katvā saṅghānuggahatthaṃ hoti. ‘‘Akātuṃ na hotīti anādariyena akarontassa dukkaṭa’’nti likhitaṃ. Anumodāmāti ettha sabbasaṅgāhikavasena evaṃ vuttaṃ. ‘‘Anumodāmī’’ti ekakena vattabbaṃ, itarathā ‘‘na vaṭṭatī’’ti mahāaṭṭhakathāyaṃ kira vuttaṃ. Kathinacīvaraṃ adhiṭṭhahitvā ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācāya bhinnamattāya puggalassa atthataṃ hoti. ‘‘Kammavācā pana ekāyeva vaṭṭatīti kathinadussassa eva kammavācā, sesacīvaradāne apalokanamevāti attho’’ti likhitaṃ. Ekasīmāyāti ekaupacārasīmāyāti attho yujjati. Keci pana ‘‘baddhasīmā adhippetā ekasīmāya ekaṭṭhāne attharite sabbattha attharitaṃ hoti ‘sabbe bhikkhū sannipatitvā’ti vuttattā, tehipi anumodantehi attharitameva hoti, upacāraparicchinne tattha tattha laddhaṃ tehi tehi laddhabbaṃ hoti. Tattha paviṭṭhehipi labhitabbaṃ sabbehipi attharitattā, ayaṃ viseso. Mahāaṭṭhakathāyampi evameva vutta’’nti vadanti, vīmaṃsitabbaṃ.

「给予诸多利益」——此语似在阐明对资具的贪着之性，然世尊以开许尽量寻求衣物之门，乃为摄益僧团。「不作则为恶作——指以轻慢之心不作者」——如此记载。「我等随喜」——此处以总摄一切之意而如是说。「我随喜」应由个人单独说；否则「不合规」——大注疏中据说如此说。铺展咖提那衣时，一人说「以此桑喀帝铺展咖提那」，语声刚落，于该人即成铺展。「然甘马语唯一种合规，即咖提那衣布的甘马语；其余衣之布施，仅作求听甘马——此为其义」——如此记载。「在一界内」——其义为「在一近行界内」，此解相宜。然有些人说：「所指为结界；在一界一处铺展，即於一切处成铺展，因说『一切比库集合』故；彼等随喜者，亦为成铺展；在近行界所划定之各处，各自所得之物应由各自领受；凡已入於彼处者亦应领受，以一切人皆已铺展故——此为差别所在。大注疏亦如此说」——此应详加审查。

§308

308. Catuvīsati ākāravantatāya mahābhūmikaṃ. ‘‘Dīghasibbitanti pacchākatasibbanaṃ, ovaṭṭitvā sibbanaṃ vā’’ti likhitaṃ. Kaṇḍusaṃ nāma pubbabandhanaṃ. Paṭhamacimilikā ghaṭetvā ṭhapitā hotīti kathinadussaṃ dubbalaṃ disvā taṃ balavatā attano pakatidussena saddhiṃ ghaṭetvā dupaṭṭaṃ katvā sibbitukāmehi kathinadussato pakatidussassa mahantatāya paṭhamaṃ tappamāṇānurūpaṃ bandhakaṇḍuse ghaṭetvā rajjukehi bandhitvā kataṃ hotīti adhippāyo. Kathinacīvarassa appatāya paṭhamaṃ baddhadussaṃ kucchicimilikā hoti, mahāpaccariyaṃ, kurundiyañca vuttavacananidassanaṃ, byañjane eva bhedo, atthe natthīti dassanatthaṃ katanti veditabbaṃ. ‘‘Iminā kiṃ dīpetīti ce? Tathākataṃ dupaṭṭacīvaraṃ pakaticīvarassa mahantatāya pakaticīvarasaṅkhyameva gacchati, na kathinacīvarasaṅkhyanti kassaci siyā, nevaṃ daṭṭhabbaṃ. Evaṃ kucchicimilikabhāvena ṭhitampi kathinacīvaraṃ. Mahantampi taṃ pakaticīvaraṃ attano kathinacīvaramevāti. Heṭṭhimakoṭiyā pañcakassa icchitabbattā kathinadussaṃ khaṇḍākhaṇḍaṃ bahudhā chinditvā sibbitukāmo kathinacīvarato paṭṭaṃ gahetvā aññasmiṃ akathinacīvare paṭṭamāropetī’’ti likhitaṃ. Atha vā bahūni kathinadussāni paṃsukūlāni khuddakakhuddakāni ekacīvaratthāya, mahantāni ca ūnatthāya dinnāni honti. Kathinacīvaratoti bhikkhu ekaccato kathinacīvarato paṭṭaṃ gahetvā aññasmiṃ āropeti. Etthāha – kiṃ paṃsukūlāni kathinadussāni vikappanupagapacchimāni dātabbāni, udāhu khuddakānipīti? Ettha acīvarasaṅkhyattā khuddakāni dātuṃ na vaṭṭati. Kammavācā tattha na ruhatīti eke. ‘‘Paṃsukūlena atthataṃ hotī’’ti pāḷiyaṃ nayadānato kucchicimilikabhāvena ṭhitassa kathinadussassa attano sabhāvena anadhiṭṭhānupagassa purāṇacīvarabhāveneva adhiṭṭhānārahassapi kathinacīvarabhāvānumatimukhena aṭṭhakathāyaṃ padānato ca khuddakānipi dātuṃ vaṭṭati. Tañhi kathinatthārako ghaṭetvā kathinacīvaraṃ karissatīti katvā kappatīti eke, yuttataraṃ gahetabbaṃ.

三○八。以二十四种情形而具大地位。「长缝」——记载为「向后所作之缝，或折叠后所缝」。「痒缝」名为前缝结。「初折叠固定」——见咖提那衣布薄弱，欲将其与自己坚固的本有布料合并，折为双层而缝合者，先将该布料与咖提那衣布依相应尺寸，用绳索捆绑后固定——此为其意趣。因咖提那衣布布料不足，先将所绑布料折叠，此为「折叠固定」；大注疏、古伦底注疏所引文句为例证，仅文字有别，义理无异——应知此乃为显示此意而如此说。「若问此意在阐明什么？或有人认为：如此所作的双层衣，因本有布料尺寸较大，应归入本有布料之类，而非咖提那衣之类——不应如此看待。即便以折叠固定形式存在，仍为咖提那衣；即便该本有布料尺寸较大，于己而言仍是自己的咖提那衣。就下品之极端而言，须有五块布片，故欲将咖提那衣布剪为多块后缝合者，从咖提那衣布上取一布片，将其缝附于另一件非咖提那衣上」——如此记载。或者，有许多咖提那衣的尘堆衣，细小者为作一件衣而给予，大者因不足而给予。从咖提那衣——比库从某件咖提那衣取一布片，缝附于另一件衣上。此处有问：细小的尘堆衣咖提那布，应布施至可供分配与最终使用者，还是即便细小者也可布施？此处，因细小者不具衣的资格，不合规布施。有人说：「甘马语于彼处不适用。」然依「以尘堆衣铺展亦成」之原文所示义理，以折叠固定形式存在之咖提那衣布，就其本质而言，未经受持、尚具旧衣性质者，虽应经受持，然依注疏所示认许其具咖提那衣性质之途径，以及注疏的文字来看，细小者亦合规布施。「铺展咖提那者，将其合并制作咖提那衣，故合规」——有人如此说，此说较为合理，应予采用。

Nicayasannidhi saṅghāyattā saṅghena katattā. Rattātikkantaṃ nissajjitabbattā ‘‘nissaggiya’’nti vuccati. Pañca khaṇḍāni paṭṭāni pamāṇaṃ assāti pañcakaṃ. Tena vā atirittena vāti attho. Tadaheva sañchinnenāti saṅghena kathinatthārakassa kammavācaṃ vatvā dinneneva tadaheva sañchinnena samaṇḍalikatena bhavitabbaṃ. Evaṃ dinnaṃyeva hi parivāre ‘‘pubbakaraṇaṃ sattahi dhammehi saṅgahita’’nti vuttaṃ, na dāyakena diyyamānaṃ, tasmā pariniṭṭhitapubbakaraṇameva ce dāyako saṅghassa deti, sampaṭicchitvā kammavācāya dātabbaṃ. Tena ca tasmiṃyeva sīmāmaṇḍale adhiṭṭhahitvā attharitvā saṅgho anumodāpetabbo katapubbakaraṇassa puna kattabbābhāvato. Atthārakassa hatthagatameva hi sandhāya ‘‘na ullikhitamattenā’’tiādi vuttaṃ. Pariniṭṭhitapubbakaraṇampi puna dhovitvā visibbitvā kātabbameva vacanapamāṇatoti ce? Na, chinnassa puna chedāsambhavato. Aññasmiṃ ṭhāne chinditabbamevāti ce? Na, pabbajjādhikāre ‘‘kesamassuṃ ohārāpetvā’’ti vacanappamāṇato muṇḍikassa chinnepi kese pariyesitvā sirasmiṃ ṭhapetvā puna ohārāpetvā pabbājetabbappasaṅgato, na idha na-kārena paṭisiddhattāti ce? Na, ‘‘na aññatra saṅghāṭiyā’’ti na-kārena paṭisiddhattā uttarāsaṅgena atthate anatthataṃ hotīti aniṭṭhappasaṅgato, tasmā abhiniveso na kātabbo. ‘‘Bahiupacārasīmāya ṭhito’’ti vuttattāpi pubbe vuttavinicchayova gahetabbo.

积聚贮藏属僧团所有，因由僧团所作。「因超过一夜须舍弃，故称为尼萨耆亚」。五块布片为量——即为五件者。「以此或有余者」——此为其义。「当天即剪裁」——僧团对咖提那铺展者说完甘马语后所给予者，须于当天即剪裁圆整。如此给予之物，在附随事项中说「前行事项由七法所摄」，而非指施主所给予者，故施主若给予已完成前行事项者，僧团须受领后以甘马语给予。铺展者须于该界场内受持、铺展，令僧团随喜，因已完成前行事项者无须再作。「未作标记仅此而已」等语，乃专就已到铺展者手中者而说。「已完成前行事项者，须再次清洗、拆线重作」——依言教之量如此——此说不然，因已剪断者不可能再行剪断。「应在另处剪断」——此说不然，依受戒篇「剃除须发」之言教之量，已剃度者寻回所剪发须，置于头顶，再度剃除后方可出家——有此过失；「在此处未以否定词遮止」——此说不然，以「不离桑喀帝」中否定词遮止之故，若以上衣铺展则不成铺展——有此不当结论之过失，故不应固执此见。「在界外近行界处站立」一语已如此说，故仍应采用前述所判定之结论。

§309

309.Asannidhikatena atthataṃ hoti kathinanti ettha kiṃ kathinatthāramāseyeva duvidhopi sannidhi adhippeto, udāhu tato pubbepi, dāyakena vā kadā dātabbaṃ, kiṃ kathinatthāramāseyeva, udāhu tato pubbepi, kathinatthāramāsepi asukasmiṃ divaseyeva atthāratthāya dammīti dātuṃ vaṭṭati na vaṭṭatīti idaṃ vicāretabbaṃ. Kathinatthāramāse eva duvidhopi sannidhi. Dāyakenāpi vassāvāsikaṃ viya kathinacīvaraṃ uddissa dinnaṃ na vaṭṭati. Kasmā? ‘‘Kathinadāyakassa vattaṃ atthī’’tiādinā (mahāva. aṭṭha. 306) nayena aṭṭhakathāyaṃ vuttattā. Ukkaṭṭhamattametanti ce? Na, ‘‘kathinaṃ nāma atiukkaṭṭhaṃ vaṭṭatī’’ti (mahāva. aṭṭha. 308) vuttattā. Na āgamanaṃ sandhāya vuttanti ce? Na, idampi āgamanameva sandhāya vuttaṃ, pubbe dinnaṃ na vaṭṭatīti.

三○九。「以无贮藏而铺展，咖提那衣成铺展」——此处须审查：两种贮藏是否仅于咖提那铺展月内方为所指？抑或在此之前亦然？施主应于何时布施？是否仅于咖提那铺展月内？抑或在此之前亦可？于咖提那铺展月中，是否可于某特定日说「为铺展之目的而给予」并加以布施，抑或不合规？此应详加审查。两种贮藏皆仅于咖提那铺展月内。施主亦如雨安居布施一般，专为咖提那衣而给予者不合规。为何？依注疏所说「施主有其应守之行仪」等方式而说。「仅为极品」——此说不然，因说「所谓咖提那，极品方合规」。「非就来到而说」——此说不然，此亦确就来到而说，即先前给予者不合规之义。

§310

310.Kathinassāti kathinatthārassa. Ubbhārāyāti vūpasamāya, appavattiyāti attho. Kimatthiyaṃ ubbhāranidassananti ce? Pañcahi anāpattikālapariyantadassanena tesu saṃvaruppādanatthaṃ. Aññathā ‘‘cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā’’ti (pārā. 649) vibhaṅge vuttattā antarāpakkamanantikādiubbhārābhāvepi pañcahi pañcasu māsesu anāpattiyevāti micchāgāho siyā . Tato āpattikhette anāpattikhettasaññāya taṃ taṃ āpattiṃ āpajjati, itaresañca bhikkhūnaṃ lābhantarāyaṃ karotīti veditabbaṃ.

310.『咖提那衣之』者，乃就铺展咖提那衣之事而言。『解除』者，即令其平息、令其不再延续之义。若问：为何要示明解除之事？乃为以五种无犯之期限的展示，于彼等情形中生起防护之故。否则，由于在分析篇中已说：『所谓衣料时节——未铺展咖提那衣时，为雨季末后一个月；已铺展咖提那衣时，为五个月』，若无中途离去等缘由所致之解除，便可能生起错误之理解，以为于五种情形、五个月中皆无犯。由此，于有犯之境，以无犯之想而犯各该罪，并妨碍其余比库之所得，此理应当了知。

Ādāyasattakakathāvaṇṇanā取持七则论注释

§311

311.Sanniṭṭhānantike dvepi palibodhā ekato chijjantīti idha, parivāraṭṭhakathāyañca vuttaṃ imissā khandhakapāḷiyā sameti ekato ubhinnampi dhuranikkhepassa katattā. ‘‘Idaṃ bahisīmāyameva vuttaṃ sanniṭṭhānantikaṃ sandhāya vuttaṃ. Yaṃ pana vuttaṃ parivāre ‘cattāro kathinuddhārā siyā antosīmāya uddhariyyanti, siyā bahisīmāya uddhariyyanti, niṭṭhānantiko sanniṭṭhānantiko nāsanantiko āsāvacchediko’ti (pari. 416). Tattha bahisīmāya sanniṭṭhānantiko uddhariyyatīti idha dassitanayova. Kathaṃ antosīmāya sanniṭṭhānantiko? Akatacīvaramādāya ‘na paccessa’nti gato, gatagataṭṭhāne phāsuvihāraṃ alabhanto tameva vihāraṃ āgacchati, tassa cīvarapalibodho ṭhito. So ca ‘nevimaṃ cīvaraṃ kāressa’nti citte uppannamatte chijjati, tasmā antosīmāya uddhariyyati, tasmā duvidho sanniṭṭhānantiko’’ti porāṇagaṇṭhipade likhitaṃ, taṃ yuttaṃ, aññathā antosīmāya ‘‘nevimaṃ cīvaraṃ kāressa’’nti pavattaubbhāro itaresu samodhānaṃ na gacchatīti atiritto siyā. Sīmātikkantikoti cīvarakālasīmātikkantiko. Saubbhāre cīvarapalibodho paṭhamaṃ chijjanto viya khāyati, atha kho sāpekkhatāya cīvarakaraṇe saussāhova hotīti lesaṃ sandhāya parivāravasena ‘‘dve palibodhā apubbaṃ acarimaṃ chijjantī’’ti (mahāva. aṭṭha. 311) vuttaṃ. ‘‘Katacīvaro’’ti vuttattā idha na sambhavati.

311. 『决意之终』时，两种障碍同时断除——此义既见于本处，亦见于《附录注疏》，与本篇集巴利文相符，以两者皆同时放舍重担之故。另有古注节要中如此记载：『此处所言「决意之终」，乃就境外界而说。而《附录》中所言——「咖提那衣有四种解除：或在界内解除，或在界外解除，分别为：竣事之终、决意之终、弃舍之终、断望之终」——其中「界外决意之终解除」，即此处所示之方式。那么，界内的决意之终是如何呢？带着未完成之衣离去，心念「不回来了」，然而至所到之处皆未得安乐住处，遂返回原寺，其衣障犹存。彼于「决意不再制作此衣」之念一生起时即断除，故于界内解除。是故，决意之终有两种。』此说甚是。否则，若于界内「决意不再制作此衣」而生起解除，则与其余诸缘之汇合便属多余。『逾界之终』者，即超越衣料时节之界限之终。于已解除时，衣障看似最先断除，然而由于仍有所期待于制衣，故仍保有热忱；《附录》依此细微之义而说：『两种障碍，无前无后地同时断除』。由于此处说的是「已制衣者」，故此情形不成立。

§316

316. Sabbaṃ attano parikkhāraṃ anavasesetvā pakkamanto ‘‘samādāya pakkamatī’’ti vuccati. ‘‘Kathinuddhāre viseso natthi. Puggalādhippāyavisesena kevalaṃ vāradassanatthaṃ samādāyavārā vuttā’’ti sabbesu gaṇṭhipadesu likhitaṃ. Idha pana puggalādhippāyena payojanaṃ vīmaṃsitabbaṃ. Pakkamanantikassa abhāvā ‘‘yathāsambhava’’nti vuttaṃ. Vippakatepi dhuranikkhepavasena pakkamanantikatā sambhavati, tasmā pakkamanantikavāropi vattabboti ce? Na, sanniṭṭhānantikalakkhaṇappasaṅgato. Akatacīvarassa na savanantikatā ca.

316. 不留下任何自己的资具而离去者，称为『携带而去』。『咖提那衣解除无有差别，仅为展示个人意向之各方面，故列出「携带而去」之情形』——此语见于所有古注节要。然而于此，应就个人意向来审察其用意。由于无有「离去之终」，故说『视情形而定』。即便衣尚未完成，依放舍重担之义亦可成立「离去之终」，因此离去之终一项亦应列出——若有此问：不然，因为会涉及决意之终之相的情形。且未完成之衣亦无「随听之终」之义。

Tatrāyaṃ ādito paṭṭhāya vāravibhāvanā – ādāyavārā satta, tathā samādāyavārāti dve sattakavārā. Tato pakkamanantikaṃ vajjetvā vippakatacīvarassa ādāyavārā, samādāyavārā cāti dve chakkavārā. Tato paraṃ niṭṭhānasanniṭṭhānanāsanantikānaṃ vasena tīṇi tikāni dassitāni, tattha paṭhamattikaṃ antosīmāya ‘‘na paccessa’’nti imaṃ vidhiṃ anāmasitvā bahisīmāyaṃ eva ‘‘na paccessa’’nti pavattaṃ, tasmā pakkamanantikasīmātikkantikasaubbhārā tattha na yujjanti. ‘‘Āsāvacchediko sambhavantopi yathāvuttakāraṇena na vutto. Dutiyattikaṃ antosīmāya ‘na paccessa’nti pavattaṃ, ettha kiñcāpi pakkamanantiko sambhavati, tathāpi yehi cīvarapalibodho chijjati, tesaṃyevādhippetattā na vutto’’ti porāṇagaṇṭhipade vuttaṃ. Sabbasmimpi pannarasake vippakatacīvarassevādhippetattāti takko. Adhiṭṭhānupage ca vippakate sati na niṭṭhānantiko. Niṭṭhānāvasese sati na nāsanantikoti porāṇā. Tatiyattikaṃ anadhiṭṭhita-padena visesetvā pavattaṃ, atthato paṭhamattikena sameti. Tassa atthadassanapayojanaṃ kira taṃ. Yasmā ime tayo atthavikappā imehi eva tīhi kathinuddhārehi sakkā dassetuṃ, tasmā imeva yojitā ekasambandhavasena, aññathā paṭhamattikaṃ chakkaṃ bhaveyya imassa pannarasakassa ante chakkaṃ viya. Tatiyattikānantaraṃ catutthattikaṃ sambhavantaṃ ‘‘antosīmāyaṃ ‘paccessa’’nti vacanavisesena sambhavati. Tathā ca yojiyamānaṃ itarehi savanantikādīhi aviruddhakkamaṃ hoti, tasmā catutthattikaṃ ahutvā chakkaṃ jātanti veditabbaṃ. Evaṃ tīṇi tikāni ekaṃ chakkañcāti paṭhamaṃ pannarasakaṃ veditabbaṃ. Idāni idameva pannarasakaṃ upasaggavisesena dutiyaṃ samādāyapannarasakaṃ nāma kataṃ. Puna vippakatacīvaraṃ ādāyāti tatiyaṃ pannarasakaṃ, samādāyāti catutthaṃ pannarasakaṃ dassitaṃ. Evaṃ cattāri pannarasakāni veditabbāni . Tattha paṭhamadutiyesu pannarasakesu sabbena sabbaṃ akatacīvaraṃ adhippetaṃ, itaresu dvīsu vippakatanti yojetabbaṃ. ‘‘Pubbe nibaddhaṭṭhāne cīvarāsāya gahetabbaṃ, aññattha na vaṭṭati. Upacchinnāya ce cīvarāsāya cīvaraṃ uppannaṃ, na taṃ cīvarapalibodhaṃ karotī’’ti porāṇagaṇṭhipade vuttaṃ. Nissaggiyesu tatiyakathine āgatacīvarapaccāsā idha cīvarāsāti takko. Yattha cīvarāsā, taṃ ṭhānaṃ adhikaraṇūpacārena ‘‘cīvarāsā’’tveva vuccatīti katvā ‘‘taṃ cīvarāsaṃ payirupāsatī’’tiādi vuttaṃ, tasmā anāsāya labhatīti anāsāyitaṭṭhāne labhatītiādinā attho gahetabbo. Ettha niṭṭhānasanniṭṭhānanāsanaāsāvacchedikavasena eko vāroti idamekaṃ catukkaṃ jātaṃ, tasmā pubbe vuttāni tīṇi tikāni āsāvacchedikādhikāni tīṇi catukkānīti ekaṃ anāsāyadvādasakanti veditabbaṃ. Tadanantare āsāyadvādasake kiñcāpi paṭhamadvādasakkamo labbhati, tathāpi taṃ nibbisesanti tamekaṃ dvādasakaṃ avuttasiddhaṃ katvā visesato dassetuṃ ādito paṭṭhāya ‘‘antosīmāya paccessa’’nti vuttaṃ, taṃ dutiyacatukke ‘‘so bahisīmagato suṇātī’’tiādivacanassa tatiyacatukke savanantikādīnañca okāsakaraṇatthanti veditabbaṃ. Idaṃ pana dvādasakaṃ anāsāya vasena labbhamānampi iminā avuttasiddhaṃ katvā na dassitanti veditabbaṃ. Evamettha dve dvādasakāni uddharitāni. Karaṇīyadvādasakepi yathādassitaanāsāyadvādasakaṃ, avuttasiddhaṃ āsāyadvādasakañcāti dve dvādasakāni uddharitabbāni. Idāni disaṃgamikanavakaṃ hoti. Tattha yasmā ‘‘disaṃgamiko pakkamatī’’ti vacaneneva ‘‘na paccessa’’nti idaṃ avuttasiddhameva, tasmā taṃ na vuttaṃ. Ettāvatā āvāsapalibodhābhāvo dassito.

此中,从开始起的门分别如下:取门有七,同样摄取门有七,此为两个七门。其后,除去离去边际,对于未完成衣的取门与摄取门,此为两个六门。其后,依完成边际、近完成边际、失去边际之理,显示了三个三法。其中,第一三法,在界内不触及「不回来」此规定,仅在界外「不回来」而转起,因此离去边际、越界边际、取出边际在此不适用。「失去期望边际虽然可能发生,但因前述理由而未说。」第二三法,在界内「不回来」而转起,此中虽然离去边际可能发生,但因仅意指那些能断衣障碍者,故未说。」此在古注释中所说。然而在全部十五法中,仅意指未完成衣,此为推论。又在决意未完成时,若已完成则无完成边际。在完成余留时,则无失去边际,此为古师说。第三三法,以「未决意」一词作区别而转起,义理上与第一三法相合。据说其显示义理之目的即在于此。因为这三种义理分别,能以这三种咖提那舍弃来显示,因此仅以一种关联而结合,否则第一三法将成为六法,如同此十五法末尾的六法一样。第三三法之后,第四三法虽可能发生,但「在界内『回来』」以言说差别而发生。如是结合时,与其余闻边际等不相违之次第,因此应知第四三法不成立而成为六法。如是三个三法与一个六法,应知为第一个十五法。现在,此同一十五法,以障碍差别,作成第二个名为摄取十五法。再者,取未完成衣为第三个十五法,摄取为第四个十五法而显示。如是应知四个十五法。其中,在第一、第二十五法中,完全意指未作衣,在其余二者中应结合为「未完成」。「先前在所系缚处应取衣期望,在其他处不适当。若衣期望已断,衣生起,彼不作衣障碍。」此在古注释中所说。在舍堕中,第三咖提那所来衣期望,此处为衣期望之推论。凡有衣期望处,彼处以事缘近行而仅称为「衣期望」,故说「彼亲近彼衣期望」等,因此应以「在无期望处得」即「在无期望之处得」等义理来理解。此中,依完成、近完成、失去、失去期望之理为一门,此成为一个四法,因此前述三个三法加上失去期望,成为三个四法,即一个无期望十二法应知。紧接其后的有期望十二法,虽然可得第一十二法之次第,但因彼无差别,故将彼一个十二法作为未说而成立,为特别显示,从开始起说「在界内回来」,应知彼在第二四法中「彼去界外闻」等言说,在第三四法中为闻边际等作空间之故。然而此十二法,虽依无期望之理而得,以此作为未说而成立故未显示,应知。如是此中举出两个十二法。在应作十二法中,亦应举出如所显示的无期望十二法,与未说而成立的有期望十二法,此为两个十二法。现在有去方九法。其中,因为以「去方者离去」之言说,「不回来」此即未说而成立,因此彼未说。至此显示了住处障碍之不存在。

§321

321. ‘‘Cīvarapaṭivīsaṃ apavilāyamāno’’ti iminā cīvarapalibodhasamaṅgitamassa dasseti. Paṭivīsoti attano pattabbo cīvarabhāgo. Apavilāyamānoti ākaṅkhamāno. Tassa cīvaralābhe sati vassaṃvutthāvāse niṭṭhānasanniṭṭhānanāsanantikānaṃ vasena ekaṃ tikaṃ, tesaṃyeva vasena antarāmagge ekaṃ, gataṭṭhāne ekanti tiṇṇaṃ tikānaṃ vasena ekaṃ navakaṃ veditabbaṃ. Tato paraṃ niṭṭhānasanniṭṭhānanāsananti kasīmātikkantikasaubbhārānaṃ vasena phāsuvihārapañcakaṃ vuttaṃ. Ubhayattha sesakathinuddhārāsambhavo pākaṭova. Ayaṃ panettha pañcake viseso – samādāyavāro na sambhavati ‘‘paccessa’’nti paccāgamanādhippāyato.

「不放弃衣分」,以此显示彼具足衣障碍。「分」者,自己应得之衣份。「不放弃」者,希求也。彼在得衣时,在雨安居住处,依完成、近完成、失去边际之理为一个三法,依彼等之理在中途为一个,在所到处为一个,依三个三法之理应知为一个九法。其后,依完成、近完成、失去,即越界边际、取出边际之理,说了安乐住五法。在两处,其余咖提那舍弃不可能,此极明显。然而此中在五法中有此差别:摄取门不可能,因「回来」意指回来之意向。

§325

325.Dveme bhikkhave kathinassa palibodhāti kathinatthārassa anupabandhanapaccayāti.

「诸比库!此二者为咖提那之障碍」者,为咖提那利益之系缚因缘也。

Kathinakkhandhakavaṇṇanā niṭṭhitā. · 咖提那衣篇集注释终了。

8. Cīvarakkhandhakavaṇṇanā第八衣篇集注释

Jīvakavatthukathāvaṇṇanā基瓦咖事论注释

§326

326.Rājagahakoti rājagahavāsī.

「王舍城者」,王舍城住者。

§328

328. Amohajātikattā na cirasseva viññutaṃ pāpuṇi. Ahaṃ te pitā, kenaṭṭhena? Yasmā tvaṃ mayā posāpito.

因无痴种性故,不久即达智慧。「我是汝父」,以何义?因汝由我所养育。

§329

329. ‘‘Sakke vissaṭṭhamatte’’ti pāṭho, aṭṭhamasikkhāpade vissaṭṭhamattova.

「在萨咖已分配时」为读法,在第八学处中仅为已分配。

Pajjotarājavatthukathāvaṇṇanā巴焦德王事论注释

§334

334.Bhuñjituṃ nisinnassāti ettha ‘‘dhammapade ‘bahinagare disvā’ti vuttaṃ, tasmā dvīsu divasesu dinnaṃ tena tesu ekekaṃ gahetvā dvīsu aṭṭhakathāsu vuttanti yujjatī’’ti vadanti.

三三四、「坐下欲食者」:于此,有人说:「在《法句经注》中说『在外城见』,因此在两日中给予,由彼在那两日中各取一个,在两部注疏中所说,是合理的。」

Samattiṃsavirecanakathāvaṇṇanā三十次导泻论注释

§336

336.Kabaḷe kabaḷeti ettha kiñcāpi guḷādīsu pakkhittaṃ, taṃ pana bhagavāva paribhuñji, tasmā natthi doso.

三三六、「一口一口地」:于此,虽然投入糖丸等中,然而唯世尊受用之,因此无过失。

Varayācanakathāvaṇṇanā请求选择之语的解释

§337

337.Mahāpiṭṭhiyakojavaṃ nāma atirekacaturaṅgulapupphaṃ kira.

三三七、「大背篮花」者,据说是超过四指的花。

Kambalānujānanādikathāvaṇṇanā允许毛毯等之语的解释

§340

340.Upacāreti susānassa upacāre. Bahipi vaṭṭatīti eke. Katikakaraṇaṃ dassetvā ‘‘mayhaṃ santakaṃ tava ca mama ca hotūti vatvā itarena ca tathāvutte vaṭṭatī’’ti samānaparikkhāravidhiṃ vadanti.

三四〇、「近处」者,墓地的近处。有人说:「外面也允许。」显示作标记后说:「『我的现存物,愿为你的与我的』,如是说后,由另一人也如是说时允许」,说共同用具的规定。

§342

342. ‘‘Khaṇḍasīmāyapi sammannituṃ vaṭṭatīti vuttattā sesakammānipi tattha nisīditvā kātuṃ vaṭṭatī’’ti vuttaṃ. ‘‘Evaṃ sante corikāya katasadisaṃ hoti , tasmā na vaṭṭatī’’ti dīpavāsino vadanti kira. ‘‘Corikāya gahitattā na pāpuṇātīti senāsanakkhandhake āgatasuttañca sādhaka’’nti vadanti, tasmā tesaṃ matena idaṃ āveṇikalakkhaṇanti veditabbaṃ.

三四二、有说:「因为说『在断界中也允许结界』,其余的甘马也允许坐在那里作。」据说岛住者说:「若如是,则似以盗取而作,因此不允许。」有人说:「因为以盗取而取得故不得,《住所篇集》中来的经文是证明」,因此依他们的见解,应知此是特殊相。

Bhaṇḍāgārasammutiādikathāvaṇṇanā仓库的认可等之语的解释

§343

343.‘‘Idaṃ pana bhaṇḍāgāranti āveṇikalakkhaṇa’’nti vuttaṃ.

三四三、有说:「『此是库房』是特殊相。」

Cīvararajanakathāvaṇṇanā衣染色之语的解释

§344

344. Gomaye āpatti natthi, virūpattāvāritaṃ. ‘‘Kuṅkumapupphaṃ na vaṭṭatī’’ti vadanti. ‘‘Allikāyā’’tipi pāṭho atthi.

三四四、于牛粪无罪,因形相丑陋而被禁止。有人说「藏红花不许可」。亦有「以阿利咖」之异读。

Nisīdanādianujānanakathāvaṇṇanā允许坐具等之语的解释

§353

353.Aṭṭhānametanti ettha rūpakaṇḍe ‘‘catusamuṭṭhānika’’nti vuttattā kammasamuṭṭhānaṃ rāgacittābhāvā na muccatīti vā rāgapaccaye sati kammasamuṭṭhānaṃ hotīti vā vicāretvā gahetabbaṃ kathāvatthunā ca.

三五三、「八处」者,此处于色聚章中说「四因所生」故,应当思择而取:或因无贪心故业生不出,或于贪缘存在时有业生,应依论题而取。

§362

362.Aggaḷaguttiyeva pamāṇanti imehi catūhi nikkhepakāraṇehi ṭhapentena aggaḷaguttivihāreyeva ṭhapetuṃ vaṭṭatīti adhippāyo.

三六二、「仅以门闩守护为量」者,意趣为:以此四种放置之因而放置者,仅许可放置于门闩守护之住处。

Saṅghikacīvaruppādakathāvaṇṇanā僧团衣生起之语的解释

§363

363. No ce atthataṃ hoti ‘‘ekaṃ cīvaramāsa’’nti na vattabbaṃ. Kasmā? ‘‘Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva cīvaramāsā’’ti vacanassa abhāvato, tasmā anatthatakathinassa ananuññātanti ce? Na, heṭṭhā anuññātattā, tato līnatthadīpanatthamidha tathā vuttattā ca. Heṭṭhā hi ‘‘akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppannaṃ, kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāmā’’ti (pārā. 500) vacanato anatthatakathinānaṃ ekacīvaramāse uppannaṃ, tesaṃyeva hotīti siddhaṃ, tasmā idha taṃ avatvā ekopi tayo gaṇapūrake labhitvā kathinaṃ attharituṃ labhatīti imaṃ līnatthaṃ pakāsetuṃ ‘‘yāva kathinassa ubbhārāyā’’ti vuttaṃ. Itarathā ayamattho na ñāyati. ‘‘Jānitabboca vinayadharehīti tathā vuttoti apare’’ti vuttaṃ. Atthataṃ hoti, pañca māse sabbaṃ tasseva bhikkhuno hotīti sambandho. Accantasaṃyogavasena upayogavacanaṃ. ‘‘Idha vassaṃvutthasaṅghassā’’ti niyamitattā ‘‘vassāvāsikaṃ demā’’ti ettha ca ‘‘idhā’’ti adhikārattā tasmiṃ vutte labhati. ‘‘Piṭṭhisamaye uppannattāti cīvarakālassāsannattā ca anatthatakathinānampi vutthavassānañca anuññātaṭṭhānattā eva vutta’’nti aññatarasmiṃ gaṇṭhipade likhitaṃ. Keci pana ‘‘yaṃ pana idaṃ ‘idha vassaṃvutthasaṅghassā’tiādiṃ katvā yāva ‘anāgatavasse’ti padaṃ, tāva pucchitvā ‘kasmā? Piṭṭhisamaye uppannattā’ti idaṃ parato ‘tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇātī’ti imassa pariyosāne ‘kasmā? Piṭṭhisamaye uppannattā’ti likhitabbaṃ. Kasmāti ce? Parato ‘cīvaramāsato paṭṭhāya yāva hemantassā’ti vuttena nibbisesattā, tasmā eva ekaccesu paṇḍitanti vadantī’’ti vadanti. Idha pana idha-saddena visesitaṃ, tattha natthi, tasmā aññamaññavirodho natthīti gahetabbaṃ. ‘‘Mayhimāni cīvarāni pāpuṇantī’’ti vacanamevādhiṭṭhānaṃ, idamettha ukkaṭṭhavasena vuttaṃ. ‘‘Mayhimāni cīvarānī’ti vuttepi adhiṭṭhitameva hotī’’ti vuttaṃ. ‘‘Mayhimānī’ti vutte tassa cīvarāni nāma natthi, tasmā ‘cīvarāni pāpuṇantī’ti vattabbamevā’’ti vadanti. Duggahitānīti saṅghikāneva honti. ‘‘Gahitameva nāmā’ti imassa idaṃ pattanti kiñcāpi na viditaṃ, te pana bhāgā tesaṃ atthato pattāyevāti adhippāyo’’ti likhitaṃ. ‘‘Ekasmiṃ apatite puna āgatā labhantī’’ti vuttaṃ.

三六三、若咖提那衣未展开,则不应说「一衣月」。为何?因无「诸比库,我允许彼等衣物直至衣月」之语故。若谓「因咖提那衣未展开故不被允许」,则非也,因于下文已被允许,此处如是说是为显示隐含之义故。于下文有言「所谓非时衣者,咖提那衣未展开时于十一月中生起者,咖提那衣展开时于七月中生起者,于时中指定而给予者,此名非时衣」,由此语故,咖提那衣未展开者于一衣月中生起,即属彼等,此已成立。因此此处不说彼,为显示此隐含义:即使一人得三补足僧数者,亦得展开咖提那衣,故说「直至咖提那衣之舍弃」。否则此义不明。有他人说「应知律持者如是说」。「展开」者,五月中一切皆属彼比库,此为连结。依绝对结合而为所属之语。因「此处雨安居已竟之僧团」之限定故,于「我等给予雨安居者」此处因「此处」之统摄故,于彼说时得。某注释书中写道「因后时生起故,因接近衣时故,咖提那衣未展开者及已竟雨安居者亦被允许,因被允许之处故而说」。然有人说「从『此处雨安居已竟之僧团』等开始,直至『于未来雨安居』之句,如是问后『为何?因后时生起故』,此应写于后文『于彼处现前之一切人得』之结尾处『为何?因后时生起故』。为何?因后文说『从衣月开始直至冬季』而无差别故,因此某些智者如是说」。然此处以「此处」一词作限定,彼处无此,故应取为无相互矛盾。「我之此等衣物得」之语即是决意,此处依最高而说。有说「虽说『我之此等衣物』,亦成已决意」。有人说「说『我之此等』时,彼无名为衣物者,故应说『衣物得』」。「未善取」者,即成僧团所有。注释书写道「虽不知『所谓已取者,此得』,然彼等份额从义理上确实已得彼等,此为意趣」。有说「于一人未得时,再来者得」。

Upanandasakyaputtavatthukathāvaṇṇanā伍波难德释迦子事缘论注释

§364

364. ‘‘Na, bhikkhave, aññatra vassaṃvutthenā’’ti cīvarasamayaṃ upādāya paṭikkhepo kato .Ekasmiṃ vihāre ‘‘rājavihāre viya nānāpariveṇesu vā idha vā vutthā labhatū’’ti vatvā dinnaṃ. ‘‘Sattāhavārena aruṇameva uṭṭhāpetīti etaṃ vacanamattameva ekavihāre sattāhakiccābhāvā’’ti ca likhitaṃ.

三六四、「诸比库,除雨安居已竟者外,不许」者,依衣时而作禁止。于一住处「如王住处或于诸别院中,或于此处已住者得」如是说而给予。注释书写道「以七日为期,仅于黎明时舍弃,此仅为语词,因一住处无七日之事」。

Matasantakakathāvaṇṇanā亡者所有物论注释

§369

369.Bhikkhussāti bhikkhusmiṃ kālaṃkate. Tattha ‘‘pattacīvare’’ti padhānaparikkhāradassanamukhena sabbaparikkhāranidassananti veditabbaṃ. Adhammena uppannañcetaṃ hoti, saṅghassa kappiyameva matattāti eke. Noti takko pattacatukke sabbathā akappiyapattanayavirodhato. Adhammena uppannasenāsane ca vasato anāpatti. Aññatarasmiṃ āvāse dve bhikkhū vasanti, tattha ceko kālaṃkato, itaro tassa parikkhāraṃ apāpetvā taṃ theyyacittena gaṇhāti, saṅghasantakaṃ gahitaṃ hoti, bhaṇḍagghena kāretabbo. Anāvāse gaṇhāti, na kāretabbo assāmikassa gahitattā. Maraṇasamaye vattuṃ asahanto ce citteneva deti, puññaṃ pasavati, saṅghova tassa sāmī. Paro vā avissāsiko sayameva gaṇhāti, gahaṇaṃ na ruhati, theyyacittena ce, bhaṇḍagghena kāretabbo. Tassa ca āvāsagatassa ko sāmī. ‘‘Saṅgho sāmī’’ti vacanato saṅghena balakkārena so vāretabboti eke. Jīvamānakāle gahitattā na saṅgho sāmīti eke. Sāmiko ce sayaṃ passitvā acchindituṃ labhati, saṅghopi labhati sāmiṭhāne ṭhitattāti itare, vicāretvā gahetabbaṃ.

三六九、「比库之」者,于比库命终时。于彼处「钵与衣」者,应知以显示主要资具为门而指示一切资具。若此以非法生起,因命终故对僧团确实许可,某些人如是说。非也,此推论于钵四分中一切处与不许可钵之理相违故。于以非法生起之住所中居住无罪。于某住处有二比库住,于彼处一人命终,另一人未使彼资具失去而以盗心取,即取僧团所有,应令以物价偿还。于非住处取,不应令偿还,因取无主物故。若于命终时不能说而以心给予,生福德,僧团即为彼主人。或他人不可信而自己取,取不成立,若以盗心,应令以物价偿还。于彼已到住处者,谁为主人?某些人说:因有「僧团为主人」之语故,僧团应以强力制止彼。某些人说:因活时已取故,僧团非主人。其他人说:若主人自己见而得夺取,僧团亦得,因立于主人之处故,应思择而取。

Matakassa hiraññādiakappiyabhaṇḍaṃ hoti. Uggahitañcetaṃ hoti, uggahite vuttanayena paṭipajjitabbaṃ. Dhammena uppannaṃ ce, kappiyakārako ācikkhitabbo. Dāso ce gahito hoti, na saṅgho sāmī, ārāmiko ce, saṅgho sāmī. Gāvīmahiṃsīādayo honti, āvāsagatānaṃ saṅgho sāmī, anāvāsagatānaṃ na saṅgho sāmī. Saṅgho ce āvāsaṃ ānetvā attano santakaṃ katvā pacchā samīpe bahisīmāya ṭhapeti, kārakasaṅgho sāmī, tathā ārāmike. Matakassa parikkhāro nikkhepavasena ṭhapito hoti, esova sāmī. Mahaggho ce hoti, sesassa saṅgho sāmī. ‘‘Kenaci gilānupaṭṭhākenā’’ti vattabbakkamo etena dassito. Puna upaṭṭhākānaṃ bahubhāve sati sabbesaṃ dātabbakammaṃ dassentena bhagavatā kammavācāyaṃ ‘‘gilānupaṭṭhākāna’’nti vuttaṃ. Sāmaṇeravāre ‘‘cīvara’’nti pāṭho. ‘‘Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi vissajjāmi nissajjāmī’ti vā ‘itthannāmassa demi…pe… nissajjāmī’ti vā vadati, ‘sammukhā vā parammukhā vā vutte dinnaṃyeva hotī’ti dānalakkhaṇassa ca ‘tuyhaṃ gaṇhāhī’ti vutte ‘mayhaṃ gaṇhāmī’ti vadati, ‘sudinnaṃ suggahitañcā’ti (pārā. aṭṭha. 2.469) gahaṇalakkhaṇassa ca vuttattā ‘mama santakaṃ tava ca mama ca hotū’ti evamādivacanena samānaparikkhāraṃ kātuṃ vaṭṭatīti ācariyā’’ti likhitaṃ.

死者的金银等不净物。若已被接受,应依接受时所说之方法行之。若如法生起,应告知净施人。若所取为奴仆,僧团非主人;若为园民,僧团为主人。若有母牛、水牛等,住处内者僧团为主人,非住处内者僧团非主人。若僧团将住处带来作为自己所有后,又置于近处界外,作者僧团为主人,园民亦如是。死者之资具以寄存方式安置,此人即为主人。若价值高,其余僧团为主人。『由任何看护病者』,以此显示应说之次第。复次,世尊为显示看护者众多时应给予一切之作法,于甘马语中说『诸看护病者』。沙玛内拉品中读作『衣』。『此我给你、施你、与你、赠你、舍你、放你、弃你』或『给某名者……乃至……弃』而说,『当面或背面说时即为已施』,因施之特相已说,且『你取』而说时『我取』而说,『善施善取』,因取之特相已说,故以『我之所有为你及我所有』等语作共同资具为允许,诸老师如是书写。

Anugaṇṭhipade pana atīva papañcaṃ katvā puna ‘‘idamettha ācariyānaṃ sanniṭṭhānaṃ – sacesambahulā, dve vā samānaparikkhāraṃ kattukāmā honti, te sabbe attano santakaṃ vattamānaṃ uppajjanakena saddhiṃ pesalassa ekassa pariccajanti, so puna tesameva pariccajati, ettāvatā te samānaparikkhārikā hontīti. Idaṃ samānaparikkhāralakkhaṇaṃ pāḷiādīsu vuttalakkhaṇeyeva patanato acalappattaṃ hoti, tathāpi porāṇavidhiṃ ajjhottharitvā vattanato paṭisedhetabbo, ācariyānaṃ matānusārena kātabbaṃ kātukāmenāti apare’’ti vuttaṃ, ‘‘vassaṃvutthasāmaṇero pañcasu sikkhāpadesu ekaṃ atikkamitvā puna gahito lābhaṃ na labhati, antimavatthuṃ ajjhāpanno nāma hotī’’ti vadanti.

然于随顺段中极作详说,复又『此处诸老师之结论——若众多或二人欲作共同资具,彼等一切将自己现有之所有与善良之一人及生起者一起舍弃,彼复舍弃于彼等,至此彼等成为共同资具者。此共同资具之特相,因落入经等所说特相中,成为不可动摇,虽然如此,因覆盖古法而行,应被禁止,欲作者应依诸老师之意见而作』,如是说。其他人说『度过瓦萨之沙玛内拉违犯五学处中之一后再被接受,不得利养,名为犯最后事』。

Vassaṃvutthānaṃanuppannacīvarakathāvaṇṇanā已住完瓦萨者未得衣物论注释

§375

375.Uppanne cīvare abhājite pakkamatīti ettha ‘‘saṅghena tatruppādato ekekassa bhikkhuno ettakaṃ vassāvāsikaṃ dātuṃ saṅghassa ruccatī’’ti sāvitepi vibbhamati, tato na labhati, puna pabbajitvā upasampajjitvā cīvarabhājanaṃ sambhāventopi na labhatiyeva pubbapakatito bhaṭṭhattā. Atha pāpite vibbhamati, labhatī’’ti ca vuttaṃ.

『衣生起而未分配时离去』,此中『僧团同意从彼生起处给予各各比库如是之瓦萨住者』,虽已告知而离去,从彼不得;再出家、达上后,虽集会衣之分配,因先前所作故为破坏者,仍不得。然若告知后离去,则得,如是说。

Saṅghebhinnecīvaruppādakathāvaṇṇanā僧团分裂时衣物生起论注释

§376

376.Parasamuddeti jambudīpe.

『他方海』者,在阎浮提。

Aṭṭhacīvaramātikākathāvaṇṇanā八种衣物纲目论注释

§379

379. Yasmā aparikkhittassa parikkhepārahaṭṭhānaṃ dubbijānaṃ, tasmā ‘‘apicā’’tiādi vuttaṃ. Tattha dhuvasannipātaṭṭhānampi pariyantagatameva gahetabbaṃ. ‘‘Mahāpaccariyaṃ pana bhikkhūsupi…pe… pāpuṇātīti ‘upacārasīmāya demā’ti evaṃ dinnameva sandhāyā’’ti likhitaṃ . ‘‘Samānasaṃvāsakasīmāyā’’ti vutte khaṇḍasīmādīsu ṭhitānaṃ na pāpuṇāti tāsaṃ visuṃ samānasaṃvāsakasīmattā. Samānasaṃvāsakaavippavāsasīmānaṃ idaṃ nānattaṃ – ‘‘avippavāsasīmāya dammī’’ti dinnaṃ gāmaṭṭhānaṃ na pāpuṇāti. Kasmā? ‘‘Ṭhapetvā gāmañca gāmūpacārañcā’’ti vuttattā. ‘‘Samānasaṃvāsakasīmāyā’’ti dinnaṃ pana yasmiṃ ṭhāne avippavāsasīmā atthi, tattha ṭhitānaṃ, itaratra ṭhitānañca pāpuṇāti. ‘‘Khaṇḍasīmāyaṃ ṭhatvā ‘sīmaṭṭhakasaṅghassa dammī’ti vutte upacārasīmāya eva paricchinditvā dātabba’’nti vuttaṃ. ‘‘Avippavāsasīmāya demā’’ti khaṇḍasīmāyaṃ ṭhatvā dinne tattheva pāpuṇātīti keci. Yojanasatampi pūretvā nisīdantīti ettha vihārūpacāre hatthapāsena, bahigāmādīsu dvādasahatthena upacāroti eke. ‘‘Imasmiṃ vihāre saṅghassā’’ti vutte ekābaddhā hutvāpi parikkhepaparikkhepārahaṭṭhānaṃ atikkamitvā ṭhitānaṃ na pāpuṇātīti eke. ‘‘Bhikkhunivihārato bahi yattha katthaci ṭhatvā ‘saṅghassā’ti vutte bhikkhusaṅghova sāmī’’ti vadanti. Ekopi gantvāti ettha sabbesaṃ vā pāpetvā gantabbaṃ, ānetvā vā pāpetabbaṃ, itarathā gatassa na pāpuṇāti. Samānalābhakatikā mūlāvāse sati siyā, mūlāvāsavināsena katikāpi vinassati. Samānalābhavacanaṃ sati dvīsu, bahūsu vā yujjati. Teneva ekasmiṃ avasiṭṭhe yujjatīti no mati.

因未结界者之结界范围处难知,故说『或者』等。其中,常集会处亦应取至边际。『然大供养于诸比库中……乃至……得达』,『以近行界给』,如是所施即指此,如是书写。说『以共同住界』时,住于片界等者不得达,因彼等各别为共同住界。共同住界与不离界之此差别——『以不离界给』所施,不达村区域。为何?因说『除村及村近行』。然『以共同住界』所施,于有不离界之处所,住于彼处者及住于其他处者得达。说『住于片界『给僧团界住者』时,应仅限定近行界而给』,如是说。有人说『以不离界给』,住于片界而施,仅于彼处得达。『乃至满百由旬而坐』,此中有人说,寺院近行以一寻,村外等以十二肘为近行。有人说,说『于此寺院给僧团』时,虽成一结,超越结界结界范围处而住者不得达。有人说,于比库尼寺院外任何处住而说『给僧团』时,比库僧团即为主人。『乃至一人去』,此中应使一切得达而去,或带来而使得达,否则去者不得达。共同利养协定,有根本住处时可有,根本住处毁坏时协定亦毁。共同利养之语,有二处或多处时适用。因此,我意以为,剩余一处时不适用。

‘‘Tāvakālikakālena, mūlacchedavasena vā;

『以暂时期限,或以根断方式;』

Aññesaṃ kammaṃ aññassa, siyā nāvāsasaṅgamo’’ti. –

「其他人的甘马对另一人,可能无住处相合」者——

Ācariyo.

「老师。」

Sabbattha dinnamevāti ‘‘samānabhāgova hotī’’ti vadanti. ‘‘Ekamekaṃ amhākaṃ pāpuṇātīti ce vadati, vaṭṭatī’’ti vadanti vibhāgassa katattā. ‘‘Bhikkhusaṅghassa cīvare dinne paṃsukūlikānaṃ na vaṭṭatī’’ti vadanti. ‘‘Ubhatosaṅghassā’’ti vutte ‘‘bhikkhusaṅghassā’’ti avuttattā bhikkhunisaṅghena missitattā, tattha apariyāpannattā ca puggalo visuṃ labhati. Evaṃ sante ‘‘bhikkhusaṅghassa ca bhikkhunisaṅghassa ca dammī’’ti vuttepi ‘‘ubhatosaṅghassa dinnameva hotī’’ti iminā virujjhatīti ce? Na virujjhati, taṃ dvinnaṃ saṅghānaṃ dinnabhāvameva dīpeti, na ubhatosaṅghapaññattiṃ, tasmā eva ‘‘bhikkhusaṅghassa ca bhikkhunisaṅghassa ca tuyhañcā’’ti vāro na vutto. Atha vā aṭṭhakathāvacanameva pamāṇaṃ, na vicāraṇāti eke. Yasmā eko addhānādiyako viya duvidho na hoti, tasmā ubhatosaṅghaggahaṇena eko bhikkhu na gahitoti . ‘‘Sabbāvāsassa ca cetiyassa ca dhammassa cā’ti vutte sabbavihāresu cetiyadhammānaṃ ekekassa bhikkhuno bhāgo dātabbo’’ti vadanti. ‘‘Bhikkhusaṅghassa ca cetiyassa cā’’ti vutte na virujjhatīti ce? Na, tattha ‘‘bhikkhusaṅghassā’’ti vuttattā, idha vihārena ghaṭitattā ca tamhi tamhi vihāre ekabhāgaṃ labhitabbamevāti pariharanti. Attano pāpetvāti vikāle aparibhogattā sakalopi vaṭṭeyyāti ce? ‘‘Bhikkhusaṅghassa harā’’ti vuttattā, tena ‘‘harāmī’’ti gahitattā ca na vaṭṭati. Pacchimavassaṃvutthānampīti ettha api-saddo avadhāraṇattho, pacchimavassaṃvutthānamevāti attho, itarathā samuccayatthe gahite ‘‘lakkhaṇaññū vadantī’’ti vacanaṃ niratthakaṃ siyā. Kasmāti ārabhitvā papañcaṃ karonti. Kiṃ tena, parato ‘‘cīvaramāsato paṭṭhāya…pe… atītavassaṃvutthānameva pāpuṇātī’’ti iminā siddhattā na vicāritaṃ, tena vuttaṃ ‘‘lakkhaṇaññū’’ti acalavasena. Sace pana bahiupacārasīmāya ṭhito…pe… sampattānaṃ sabbesaṃ pāpuṇātīti yattha katthaci vutthavassānanti adhippāyo ‘‘yattha katthaci vutthavassānaṃ sabbesaṃ sampattānaṃ pāpuṇātī’’ti (kaṅkhā. aṭṭha. akālacīvarasikkhāpadavaṇṇanā) kaṅkhāvitaraṇiyaṃ vuttattā. Gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana yasmā anantarātītaṃ hemantaṃ eva vutthā nāma honti, na vassaṃ, tasmā ‘‘mātikā āropetabbā’’ti vuttaṃ. Ye vā therehi pesitā, tesaṃ pāpuṇātīti kira attho.

「一切处所施与者」,有人说「成为同分」。有人说「若说『各各归于我等』,则可」,因为已作分配之故。有人说「施与比库僧团的衣,对尘堆衣者不可」。说「对两部僧」时,因未说「对比库僧团」,因与比库尼僧团混合,在彼处未被摄入,故个人别别获得。如是时,即使说「我施与比库僧团及比库尼僧团」,「仅成施与两部僧」,与此相违耶?不相违,彼仅显示施与二僧团之状态,非两部僧之施设,正因此故,未说「对比库僧团及比库尼僧团及汝」之句。或者,有人说,唯注疏之言为量,非推论。因为一人不成如道路等之二种,故以两部僧之摄取,一比库不被摄取。说「对一切住处及塔及法」时,有人说「应于一切精舍中,对塔、对法,各各比库应给与份额」。说「对比库僧团及塔」时,不相违耶?不,因彼处说「对比库僧团」,此处因与精舍结合,故解释为「在彼彼精舍应获得一份」。「自己取得」,因非时不受用,全部亦可耶?因说「比库僧团之物」,因以彼「我取」而摄取,故不可。「最后瓦萨住者亦」,此处「亦」字是限定义,意为「唯最后瓦萨住者」,否则若取合集义,「知相者说」之言将成无义。从「为何」开始作详说。何用此?因后文「从衣月开始……乃至……唯归于过去瓦萨住者」,以此已成立,故未推论,因此以不动立场说「知相者」。若站在外围界……乃至……一切来者归于,意趣为「任何处所住瓦萨者」,因疑惑度脱中说「任何处所住瓦萨者一切来者归于」。然而说「从热季第一日开始」时,因紧接过去的冬季住者名为住者,非瓦萨,故说「应配置母论」。或者,意为「长老们所遣者,归于彼等」。

Cīvarakkhandhakavaṇṇanā niṭṭhitā. · 衣篇集注释结束。

9. Campeyyakkhandhakavaṇṇanā9. 占波篇集注释

Dvenissāraṇādikathāvaṇṇanā二驱摈等说注释

§395

395.Appattonissāraṇanti ettha nissāraṇaṃ nāma kuladūsakānaṃyeva anuññātaṃ, ayaṃ pana kuladūsako na hoti, tasmā ‘‘appatto’’ti vutto. Yadi evaṃ kathaṃ sunissārito hotīti? Cūḷavagge ‘‘ākaṅkhamāno saṅgho pabbājanīyakammaṃ kareyyā’’ti (cūḷava. 27) vuttattā. ‘‘Tassapāpiyasikakammārahassa tassapāpiyasikakammaṃ karontī’’ti vacanato cakkaṃ bandhanti ñātabbaṃ.

「未达驱摈」,此处驱摈者,唯许可于坏家者,此人非坏家者,故说「未达」。若如是,如何成善驱摈耶?因小品中说「僧团若欲,应作驱出甘马」。应知从「对应惩彼过甘马者作惩彼过甘马」之言结合轮转。

Upālipucchākathāvaṇṇanā伍巴离所问说注释

§400

400.‘‘Paratoti upālipucchato para’’nti likhitaṃ. Dosāritapāḷiyaṃ ‘‘ūnavīsativasso na āgato vippannavatthukattā’’ti vuttaṃ. Imasmiṃ campeyyakkhandhake adhammakammāniyeva dvidhā katvā pañcāgatānīti veditabbaṃ. Teneva parivāre imasmiṃ khandhake ‘‘pañca adhammikānī’’ti vuttaṃ. ‘‘Andhamūgabadhiro sosārito’’ti iminā apabbajitassapi upasampadā ruhatīti siddhaṃ.

「其后」,写作「从伍巴离问之后」。在罪起文中说「未满二十岁者未来,因事坏故」。应知在此咖毕亚篇集中,唯非法甘马分为二种,成五来者。正因此,在附随中对此篇集说「五非法」。以「盲哑聋者被驱摈」,成立即使未出家者之达上亦成就。

Campeyyakkhandhakavaṇṇanā niṭṭhitā. · 占波篇集注释已毕。

10. Kosambakakkhandhakavaṇṇanā10. 国桑比篇集注释

Kosambakavivādakathāvaṇṇanā国桑比诤论说注释

§451

451.Suttantikoti ettha kiñcāpi ‘‘vinayadharo mātikādharo’’ti vuttaṃ, ubhatovibhaṅgaṃ pana sandhāya vuttaṃ, na khandhakabhāṇako hoti. Āvuso ettha āpattīti vacanaṃ upādāya ‘‘so tassā āpattiyā āpattidiṭṭhi hotī’’ti vuccati. Pacchā vinayadharo ‘‘vatthumhi sati pamāṇaṃ, na paññattiya’’nti satiṃ paṭilabhitvā tassā āpattiyā āpattidiṭṭhi ahosi, tena vuttaṃ ante ‘‘aññe bhikkhū tassā āpattiyā āpattidiṭṭhino hontī’’ti.

「经师」,此处虽说「持律者、持母论者」,然指向两部分别而说,非篇集诵者。依「具寿,此处有罪」之言,说「彼对彼罪有罪见」。后来持律者「事存在时为量,非施设」,得念后,对彼罪有罪见,因此最后说「其他比库们对彼罪有罪见」。

§455

455. ‘‘Yathā mayā ñattī’’ti likhanti ‘‘paññattā’’ti ekavacanattā.

「如我所制」者,有人写作「所制」,因为是单数之故。

Dīghāvuvatthukathāvaṇṇanā长寿事缘释

§458

458. ‘‘Bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ brahmadatto’’ti likhanti. Purāṇapotthakesu ‘‘bārāṇasiya’’nti natthi, ‘‘natthibhāvova sundaro’’ti vadanti.

「诸比库,往昔,在巴拉纳西,梵授」者,有人如此写。在古本中无「巴拉纳西」一词,有人说「无有之状态更为美好」。

Pālileyyakagamanakathāvaṇṇanā前往巴利雷亚咖事缘释

§467

467.Rakkhitavanasaṇḍeti saṅgītittherehi suviññeyyaṃ katvā vuttaṃ. ‘‘Pālileyyoti gāmo, tassa vasenā’’tipi vadanti, taṃ dhammapadaṭṭhakathāya na virujjhati.

「守护林丛」者,由结集长老们为了使之善被了知而说。也有人说「巴利叶亚者,村也,依其而说」,此与《法句注疏》不相违。

Aṭṭhārasavatthukathāvaṇṇanā十八事缘释

§473

473.Natveva…pe… paṭibāhitabbanti vadāmīti ettha senāsanārahassa yo senāsanaṃ paṭibāhati, tasseva āpatti dukkaṭassa. ‘‘Kalahakārakādīnamettha okāso natthītiādikaṃ saṅghassa katikaṃ vatvā taṃ na paññāpentassa vā ‘ahaṃ buddho’ti pasayha attanā attano paññāpetvā gaṇhantaṃ ‘yuttiyā gaṇhathā’ti vatvā vārentassa vā doso natthi. Idha kalahavūpasamanatthaṃ āgatānaṃ kosambikānampi ‘yathāvuḍḍha’nti avatvā ‘vivitte asati vivittaṃ katvāpi dātabba’nti vuttattā vivittaṃ katvā dentaṃ paṭibāhentasseva āpattīti kira ayamattho pārivāsikādīnaṃ vihārapariyantadāpanena sādhitabbo’’ti likhitaṃ.

「不知……乃至……应拒绝,我说」者,在此,凡拒绝应得住所者之住所者,彼有恶作罪。「在此,对于诤论制造者等无有机会」等,说了僧团的决定后,对于不制定彼者,或者强行自己制定「我是佛」而取者,或者对说「以理取之」而阻止者,无有过失。在此,对于为了止息诤论而来的国桑比比库们,未说「依长幼」,而说「在无空闲处时,即使造作空闲处也应给与」之故,唯有对于造作空闲处而给与者进行拒绝者有罪,据说此义应以给与别住者等住所边界而成立。

Saṅghasāmaggīkathāvaṇṇanā僧团和合事缘释

§475

475. ‘‘Atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ osāretvā yena ukkhepakā bhikkhū…pe… tassa vatthussa vūpasamāya saṅghasāmaggiṃ karomā’’ti vacanaṃ duviññeyyavinicchayaṃ vinayalakkhaṇakusalassa. Vijjamāne hi kārakasaṅghe itaro saṅgho osārituṃ na labhati. Osārento ce, te bhikkhū kārakasaṅghena samānaladdhikabhāvaṃ pattattā tena samānasaṃvāsakā honti, tato ukkhepakānaṃ chandaṃ aggahetvā osārentānaṃ kammaṃ kuppati, tasmā ‘‘tena hi, bhikkhave, taṃ bhikkhuṃ osārethā’’ti (mahāva. 474) bhagavato vacanena ukkhittānuvattakā osāresuṃ, udāhu nissīmaṃ gantvā, udāhu itaresaṃ chandaṃ gahetvā osāresuṃ, nanu etesamaññatarenettha bhavitabbaṃ, na ca panetaṃ sabbagaṇṭhipadesu vicāritaṃ. Ayaṃ panettha takko –

「时,彼等随举比库们使彼被举比库复权后,往举罪比库们处……乃至……为了彼事之止息,我们作僧团和合」之语句,是难解决择,通达律相者所能知。因为在举罪僧团存在时,另一僧团不得使之复权。若使复权,彼等比库因与举罪僧团得同等权利之故,与彼同一共住,由此未取举罪者之欲而使复权者之甘马破坏,因此「诸比库,然则,汝等使彼比库复权」之世尊语句,随举比库们使之复权,或者往界外而去,或者取其余者之欲而使复权,岂非在此应有此等之任一,然而此在一切难处未被审察。然而在此有此推理——「对于某事,由僧团,对已作甘马之比库」

‘‘Yasmiṃ vatthusmiṃ saṅghena, katakammassa bhikkhuno;

「对于某事,由僧团,对已作甘马之比库」

Sati tasmiṃ na aññassa, paṭippassambhanaṃ khamaṃ.

当彼存在时,不适合令其他人止息。

‘‘Viramante tato doso, api saṅgho akārako;

「当从彼止息过失时,即使僧团无过失;因为适合令其下降,故有过失者随顺。」

Osāretuṃ alaṃ yasmā, kārako anulomiko’’ti.

「适合令其下降,故有过失者随顺。」

§477

477. ‘‘Aṭṭha dūtaṅgāni nāma sotā ca hoti, sāvetā ca uggahetā ca dhāretā ca viññātā ca viññāpetā ca kusalo ca sahitāsahitadassano ca akalahakārako cāti etānī’’ti vuttaṃ.

「所谓八种使者德,即:闻者、令闻者、受持者、忆持者、了知者、令了知者、善巧者、见相应与不相应者、不作诤者。」如是所说。

Kosambakakkhandhakavaṇṇanā niṭṭhitā. · 国桑比篇集释毕。

Mahāvaggassa līnatthapakāsanā niṭṭhitā. · 大品义理阐明毕。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者