1. Pārājikakaṇḍaṃ · 1. 巴拉基咖篇
1. Pārājikakaṇḍaṃ1. 巴拉基咖篇
1. Ubbhajāṇumaṇḍalikasikkhāpadavaṇṇanā1. 露膝坐学处解释
§656
656. Bhikkhunīvibhaṅge migāramātuyāti migāramātu, visākhāyāti attho. Pāḷiyaṃ ‘‘ehi bhikkhunīti bhikkhunī, tīhi saraṇagamanehi upasampannāti bhikkhunī’’ti idaṃ bhikkhuvibhaṅgapāḷiyā samadassanatthaṃ aṭṭhagarudhammappaṭiggahaṇena laddhūpasampadaṃ mahāpajāpatigotamiñceva tāya saha nikkhantā bhagavato āṇāya bhikkhūnaññeva santike ekatoupasampannā pañcasatasākiyāniyo ca sandhāya vuttaṃ. Tā hi bhagavatā ānandattherassa yācanāya pabbajjaṃ anujānantena ‘‘etha bhikkhuniyo, mama sāsane tumhepi pavisathā’’ti vuttā viya jātā. Sākiyāniyo eva saraṇasīlāni datvā kammavācāya upasampāditattā ‘‘tīhi saraṇagamanehi upasampannā’’ti vuttā. Na hi etāhi aññā ehibhikkhunibhāvādinā upasampannā nāma santi. Yaṃ pana therīgāthāsu bhaddāya kuṇḍalakesiyā –
656. 关于比库尼律部中「migāramātuyā」一词，意指「鹿母」。而「维萨迦」的义涵亦在此。巴利语中「ehi bhikkhunīti bhikkhunī, tīhi saraṇagamanehi upasampannāti bhikkhunī」的意思是：「『来吧，比库尼』者，即已依三皈依而得具足出家戒律的比库尼。」这句话取自比库律部，旨在说明出家受戒的正法。此受具足戒法由大玛哈巴嘉巴娣果德弥亲自随行，随同世尊、比库们当面批准后，正式成为比库尼，与五百名萨伽尼族众契约而成的。此乃应世尊与长老阿难的请求，准许比库尼入学、出家之法，世尊言道：「这些比库尼，你们也应当加入我的教法。」他们已受有条理的萨伽尼族戒律，且遵守三宝皈依故称为受戒出家者，因为没有别人用这些条件来称呼比库尼。长老女诗人古德拉桂（Bhaddākuṇḍalakesiyā）在她的诗歌中云：
‘‘Nihacca jāṇuṃ vanditvā, sammukhā añjaliṃ akaṃ;
「我弯曲膝盖敬礼，双手合十行礼，
‘Ehi bhadde’ti maṃ avoca, sā me āsūpasampadā’’ti. (therīgā. 109) –
一位女士对我说『来吧，尊敬的女士』，这就是我受具足戒的证据。」（长老女诗 109）——
Vuttaṃ. Yañca apadānepi –
又据《业因经》释说，
‘‘Āyācito tadā āha, ‘ehi bhadde’ti nāyako;
「当时一位上人对我说：『来吧，尊敬的女士』，未经请求而主动邀请；
Tadāhaṃ upasampannā, parittaṃ toyamaddasa’’nti. (apa. therī 2.3.44) –
『于时我已达上，见少量之水也。』（长老尼偈注）——
Vuttaṃ. Tampi ‘‘ehi tvaṃ bhikkhunīnaṃ santike pabbajjaṃ, upasampadañca gaṇhāhī’’ti bhagavato āṇā upasampadāya kāraṇattā upasampadā ahosīti imamatthaṃ sandhāya vuttaṃ. Tathā hi vuttaṃ therīgāthāṭṭhakathāyaṃ ‘‘ehi bhadde, bhikkhunupassayaṃ gantvā bhikkhunīnaṃ santike pabbajja upasampajjassūti maṃ avaca āṇāpesi, sā satthu āṇā mayhaṃ upasampadāya kāraṇattā upasampadā āsi ahosī’’ti (therīgā. aṭṭha. 111).
此事已说。又如“你到比库尼们身边出家，并得授具戒”之语，是世尊为使授具戒而为因缘而教化。依此意说道。正如长老诗句注疏中所言：“前来，善哉，去到比库尼比库众所居处，接受出家与授戒。”世尊之命令，是因我得授具戒而授戒成就之故。
§657
657.Sādhāraṇapārājikehīti methunādīhi catūhi. Tāni, pana aññāni ca sādhāraṇasikkhāpadāni yasmā bhikkhuvibhaṅge vuttanidānavatthādīsu eva sādhāraṇavasena paññattāni, pacchā pana tāni bhikkhunīnaṃ pātimokkhuddesaṃ anujānantena bhagavatā tāsaṃ sikkhāpaccakkhānābhāvena ‘‘yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyyā’’tiādinā tadanurūpavasena parivattetvā asādhāraṇasikkhāpadehi saddhiṃ saṃsandetvā bhikkhunipātimokkhuddesavasena ekato saṅgahitāni. Yasmā ca nesaṃ bhikkhuvibhaṅge (pārā. 44 ādayo) vuttanayeneva sabbopi vinicchayo sakkā ñātuṃ, tasmā tāni vajjetvā asādhāraṇānaṃ eva idha vibhaṅgo vuttoti veditabbaṃ.
657.所谓普通的犯巴拉基罪，是指与配偶之类的四种罪行。除此之外，还有其他被称为普通戒律的戒条，由于这些戒律在比库规戒违犯的出处等文献中被视为普通项，因此之后当比库尼依其戒条所属法则而遵守时，世尊允许以相应方法废除此类戒律，并将这类非普通戒条统一纳入比库尼巴拉基罪条文。又因这些戒律在比库维持和违反中的判别，都可依同样文献确知，故应知此处说的戒条，即指那些普通而非常见犯戒条。
§659
659. Bhikkhūnaṃ ‘‘kāyasaṃsaggaṃ sādiyeyyā’’ti avatvā ‘‘samāpajjeyyā’’ti vuttattā ‘‘bhikkhu āpattiyā na kāretabbo’’ti vuttaṃ. Tabbahulanayenāti kiriyāsamuṭṭhānasseva bahulabhāvato, etena akiriyāsamuṭṭhānāpi ayaṃ āpatti hotīti dasseti. Kiñcāpi dasseti, mayaṃ panettha evaṃ takkayāma ‘‘kāyasaṃsaggakkhaṇe sādiyantiyā kiriyāya abhāvepi tato pubbe pavattitānaṃ paṭicchannaṭṭhānagamanaiṅgitākāradassanādikiriyānaṃ vaseneva kiriyāsamauṭṭhānameva, parehi magge kariyamānupakkamena niccalassa sādiyato sukkavissaṭṭhi viya pubbapayogābhāvepi vā tasmiññeva khaṇe parūpakkamena janiyamānāya attano kāyacalanādisaṅkhātāya kiriyāya, sā hi sādiyamānena tassā cittenāpi samuṭṭhitā kiriyā nāma hoti avāyamitvā parūpakkamena methunasādiyane viya, bhikkhūnaṃ pana parūpakkamajanitaṃ kiriyaṃ abbohārikaṃ katvā attanā kariyamānapayogavaseneva ‘kāyasaṃsaggaṃ samāpajjeyyā’ti evaṃ visesetvāva sikkhāpadassa paññattattā sādiyamānepi na doso. Itarathā hi tabbahulanayenettha kiriyatte gayhamāne aññesampi kiriyākiriyasikkhāpadānaṃ kiriyattaggahaṇappasaṅgo siyā’’ti. Tasmā vīmaṃsitvā gahetabbaṃ. Sāti kiriyāsamuṭṭhānatā. Tathevāti kāyasaṃsaggarāgī eva.
659.关于比库应禁止“身体接触”活动的教诲，有人误解认为任何身体行为皆属行为起失误，因其行为的产生和完成中多有所触动。但在此我们应理解：在身体接触发生瞬间，因接触而使之前的潜藏行为显现，表现为某种行为状态。此行为状态虽非显著动作，却是之前动力的显现。另方面，在他法中已有某种业的行为，但当下未表现为行为，仅有业的潜伏状态，若因身体活动形成新的行为流，则此行为状态相当于前业的显现；而比库以特指身体接触的行为活动，因应戒条规定“身体接触应停止”，故参照此义不受责备。若以别的解释认为只是心意作用而非身体行为，则戒律内容将有所不同。因此对该教理应深加考察，依此理应明白“身体接触之爱欲”属于身体行为起失误范畴。
Ubbhajāṇumaṇḍalikasikkhāpadavaṇṇanā niṭṭhitā. · 露膝坐学处解释已毕。
2. Vajjapaṭicchādikasikkhāpadavaṇṇanā2. 覆藏罪学处解释
§666
666. Dutiye purimenātiādi sundarīnandāya vajjapaṭicchādane paññattataṃ sandhāya vuttaṃ. ‘‘Aṭṭhanna’’nti vuttattā vajjapaṭicchādanassāpi paṭicchādane pārājikamevāti daṭṭhabbaṃ. ‘‘Dhuraṃ nikkhittamatte’’ti vuttattā paṇṇattiṃ ajānantiyāpi ‘‘idaṃ vajjaṃ na pakāsessāmī’’ti chandena dhuraṃ nikkhepakkhaṇe pārājikanti daṭṭhabbaṃ. Taṃ pana paṭicchādanaṃ yasmā ‘‘pesalā ñatvā garahissantī’’ti bhayeneva hoti, bhayañca kodhacittasampayuttaṃ, tasmā idaṃ ‘‘dukkhavedana’’nti vuttaṃ. Yaṃ pana sāratthadīpaniyaṃ (sārattha. ṭī. pārājikakaṇḍa 3.666) ‘‘kiñcāpi vajjapaṭicchādanaṃ pemavasena hoti, tathāpi sikkhāpadavītikkamacittaṃ domanassitameva hotī’’ti evaṃ paṇṇattivītikkamacitteneva chādanaṃ domanassatte kāraṇaṃ vuttaṃ, taṃ akāraṇaṃ paṇṇattivijānanaṃ vināpi āpajjitabbatova.
666. 关于第二戒条中‘前者’与佛弟子顺从拒绝的释义，谓“出家禁止之中”有详细的规定。所谓“八相”，指涉及出家禁止的不同情形。即使只是象征性的放弃，被视为出家禁止。在不懂戒条释义的情况下，若意识到“此为禁止，我不会公开宣扬”的心态选边，属于弃犯巴拉基罪。同时，因担心被他人认知与憎恨，引发恐惧及愤怒心，此行为称为“痛苦体验”。佛经解析中指出,“即便出家禁止的放弃行为带有慈爱心，但违越戒条所生烦恼，却是痛苦之根由”，此非无由之苦，而是由于不懂戒条释义所致的苦难。
Vajjapaṭicchādikasikkhāpadavaṇṇanā niṭṭhitā. · 覆藏罪学处解释已毕。
§669
669. Tatiyaṃ uttānameva.
669. 第三条内容如上所述。
4. Aṭṭhavatthukasikkhāpadavaṇṇanā4. 八事学处解释
§675
675. Catutthe lokassādasaṅkhātaṃ mittehi aññamaññaṃ kātabbaṃ santhavaṃ. Vuttamevatthaṃ pariyāyantarena dassetuṃ ‘‘kāyasaṃsaggarāgenā’’ti vuttaṃ.
675. 关于第四条普遍为世间所知，好友间互相应当和睦相处的法则。此文意在通过换述说明“身体接触爱欲”的含意。
Tissitthiyo methunaṃ taṃ na seveti yā tisso itthiyo, tāsu vuttaṃ taṃ methunaṃ na seveyya. Anariyapaṇḍaketi tayo anariye, tayo paṇḍake ca upasaṅkamitvā methunaṃ na seveti attho. Anariyāti cettha ubhatobyañjanakā adhippetā. Byañjanasminti attano vaccamukhamaggepi. Chedo eva chejjaṃ, pārājikaṃ.
三女不与三男交合，所谓三女所不与者，便是三女，故云三女不当与彼交合。所谓不贤之般达者，说的是三种不贤者，亦即三般达者。他们接近三般达者而不与交合之意。此处的不贤，谓两者皆以附着心为标的。所谓附着，乃以自身言辞首领为据。割断即当割断，犯巴拉基咖戒律。
Vaṇṇāvaṇṇoti dvīhi sukkavissaṭṭhi vuttā. Gamanuppādananti sañcarittaṃ. ‘‘Methunadhammassa pubbabhāgattā paccayo hotī’’ti iminā kāriyopacārena kāyasaṃsaggo methunadhammoti vuttoti dasseti. Sabbapadesūti saṅghāṭikaṇṇaggahaṇādipadesu. Kāyasaṃsaggarāgo, saussāhatā, aṭṭhamavatthussa pūraṇanti tīṇettha aṅgāni.
有色分别者，指有二种细微差别。所谓交通起，是指迁流运动轨迹。因“交合法有前段因缘”，此义以此方式作业因缘，指出身形交合之意。所谓“诸处皆是”，指如法袈裟、耳垂披带等处。身形交合之欲、相续、填满，依八支法代称三处肢体。
Aṭṭhavatthukasikkhāpadavaṇṇanā niṭṭhitā. · 八事学处的解释结束。
Pārājikavaṇṇanānayo niṭṭhito. · 巴拉基咖解释法结束。