1. Mahākhandhako · 1. 大篇集
1. Mahākhandhako一、大篇集
Bodhikathāvaṇṇanā菩提事注释
Mahāvagge ubhinnaṃ pātimokkhānanti ubhinnaṃ pātimokkhavibhaṅgānaṃ. Yaṃ khandhakaṃ saṅgāyiṃsūti sambandho. Khandhānaṃ samūho, khandhānaṃ vā pakāsanato khandhako. Khandhāti cettha pabbajjādicārittavārittasikkhāpadapaññattisamūho adhippeto. Padabhājanīye yesaṃ padānaṃ atthā yehi aṭṭhakathānayehi pakāsitāti yojanā. Atha vā ye atthāti yojetabbaṃ. Hi-saddo cettha padapūraṇe daṭṭhabbo.
大部中所称的两种“巴提摩卡”指的是两种“巴提摩卡毗钵罗”（戒律章节）。所谓“关系”，是指“会集戒律”的总称。会集，指戒律的集合，或者戒律章节的显现，称之为戒律章节。这里“戒律章节”是指从出家开始的戒律、生活、行为禁戒及戒条总集。所谓“条文分解”，是指以条分项下陈述具体戒条内容。所谓“与条文贡献相关的就是条文的义项，借以注疏者谓之联系。或者说，所谓‘义项’，乃所应连接阐述之义也。‘嗣音’在此处是补充完整条文的词句，应予注意。”
§1
1.Visesakāraṇanti ‘‘yena samayena āyasmato sāriputtattherassa sikkhāpadapaññattiyācanahetubhūto parivitakko udapādi, tena samayenā’’tiādinā vuttakāraṇaṃ viya visesakāraṇaṃ bhummavacananivattanakakāraṇanti attho. Etassāti abhisambodhito paṭṭhāya satthu cariyāvibhāvanassa vinayapaññattiyaṃ kiṃ payojanaṃ? Yadi visesakāraṇaṃ natthīti adhippāyo. Nidānadassanaṃ payojananti yojanā. Nidānanticettha sikkhāpadapaññattihetubhūtaṃ vatthupuggalādikāraṇaṃ adhippetaṃ, na paññattiṭṭhānameva. Tenāha ‘‘yā hī’’tiādi.
一、所谓『特别原因』，是指『当时长老沙利塔尊者因请求戒条释义而产生疑惑，遂在当时』之一句话等，作此缘由记述。其意思是『特别原因』乃指返回土地（原本）用语者。此处已证悟故意详察世尊行为表现的戒律释义，有何用处？若无特别原因，则无其成立。因果指示乃其用处之所在，是联系词。因果之意非止于戒条释义本身，而是指有因有缘之缘起诸缘起因。故曰『诸是也』以来。
Uruvelāyanti ettha uru-saddo mahantavācī. Velā-saddo tīrapariyāyo. Unnatattādinā velā viya velā. Uru mahantī velā uruvelā, tassaṃ. Tenāha ‘‘mahāvelāya’’ntiādi. Mariyādāti sīlādiguṇasīmā. Pattapuṭenāti tālādīnaṃ paṇṇapuṭena.
『乌卢维拉』一词，此处的'乌鲁'意为宏大宽广之意，'维拉'是时间之称。依‘提升……’及相关词义而知‘维拉’指渡过河岸。因其宏大而称为‘大时间’，故曰『大维拉尔』等。『礼仪』指礼节及戒律之品德界限。『贝叶胶』指用棕树叶等制成之叶书。
‘‘Paṭhamābhisambuddho’’ti anunāsikalopenāyaṃ niddesoti āha ‘‘paṭhamaṃ abhisambuddho’’ti. Paṭhamanti ca bhāvanapuṃsakaniddeso. Tasmā abhisambuddho hutvā sabbapaṭhamaṃ bodhirukkhamūle viharatīti yojanā daṭṭhabbā.
『第一正觉者』此带否定指示词，意指『第一正觉者』。‘第一’乃指生起修习者之表述。故以为：成就正觉者，即最先于菩提树下住持法，示之。
Pāḷiyaṃ atha khoti ettha athāti etasmiṃ samayeti attho anekatthattā nipātānaṃ. Sattāhanti accantasaṃyoge etaṃ upayogavacanaṃ. Atha khoti adhikārantaradassane nipāto. Tena vimuttisukhapaṭisaṃvedanaṃ pahāya paṭiccasamuppādamanasikāre adhikatabhāvaṃ dasseti. Paṭiccāti paṭimukhaṃ gantvā, aññamaññaṃ apekkhitvāti attho. Etena kāraṇabahutā dassitā. Sahiteti kāriyabahutā. Anulomanti bhāvanapuṃsakaniddeso. Svevāti so eva paccayākāro. Purimanayena vā vuttoti ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena vutto paccayākāro. Pavattiyāti saṃsārappavattiyā.
在巴利文中，‘阿塔’意为此时，此处乃指此际也，有多义词。‘萨塔’指七日连续，谓受用表述。‘阿塔’又为行政管辖区之语。由此表现捨弃解脱之乐，转注诸缘起之意义。‘巴蒂查’意为就前往，‘相互依赖’之意。故表示多因之缘起，‘随和’指行为之多样。‘顺’指修行者之示现。‘自本’即此亦是因缘之所起。‘本来’或如言‘无明所在’说，谓依‘无明因缘行为’之说。‘现行’意为轮回之流转。
Pāḷiyaṃ ‘‘avijjāpaccayā’’tiādīsu dukkhādīsu aññāṇaṃ avijjā. Lokiyakusalākusalacetanā saṅkhārā. Lokiyavipākameva viññāṇaṃ. Lokiyavedanādikkhandhattayaṃ nāmaṃ, bhūtupādāyabhedaṃ rūpaṃ. Pasādaviññāṇabhedaṃ saḷāyatanaṃ. Vipākabhūto sabbo phasso, vedanā ca. Rāgo taṇhā. Balavarāgo, tividhā ca diṭṭhi upādānaṃ. Bhavo pana duvidho kammabhavo, upapattibhavo ca. Tattha kammabhavo sāsavakusalākusalacetanāva, upapattibhavo upādinnakakkhandhā. Tesaṃ upapatti jāti. Pāko jarā. Bhedo maraṇaṃ. Te eva nissāya socanaṃ soko. Kandanaṃ paridevo. Dukkhaṃ kāyikaṃ. Domanassaṃ cetasikaṃ. Ativiya soko upāyāso.
巴利文中『以无明为因』等诸句中，苦及诸不善之状体现为无知。世俗善恶意依行为及其结果显现。识受等蕴即此世俗识，名色界现象。内识又分为生成识与心所识。受果为执持之触，因缘及受感等称为感觉。爱贪及渴望，皆为习气。此欲贪强烈，且依三种见解执着形成执取者。存在有两种，谓行为之存在及其生起。行为之存在具贪嗔痴等不善身心意念，生起是由承受之取阴所造。此生起之果即为出生，继之老及死苦。由此衍生忧悲怨恨嘆叹痛苦，亦为身苦及心苦，至极忧苦难忍。
Paccekañca sambhavati-saddo yojetabbo. Tenāha ‘‘iminā nayenā’’tiādi. ‘‘Dukkharāsissā’’ti iminā na sattassa. Nāpi subhasukhādīnanti dasseti.
还应当结合起相应的声响。故曰“依此教导”等语。“痛苦之所自起”者，并非此处所指的存在。“既非美好安乐等”亦非如此，故不过是指出其义。
Haveti byattanti imasmiṃ atthe nipāto. ‘‘Anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā’’ti idaṃ paṭhamavāre kiñcāpi ‘‘avijjāyatveva asesavirāganirodhā’’tiādinā paṭilomapaccayākāropi āgato, tathāpi ‘‘yato pajānāti sahetudhamma’’nti anulomapaccayākārapaṭivedhasseva kāraṇattena vuttanti. Yathā cettha, evaṃ dutiyavārepi ‘‘yato khayaṃ paccayānaṃ avedī’’ti gāthāya vuttattā ‘‘paccayānaṃ khayasaṅkhāta’’ntiādi vuttanti veditabbaṃ. No kallo pañhoti ayutto na byākātabbo, avijjamānaṃ attānaṃ siddhaṃ katvā ‘‘ko phusatī’’ti tassa kiriyāya puṭṭhattā ‘‘ko vañjhāputto phusatī’’tiādi viyāti adhippāyo. Soḷasa kaṅkhāti ‘‘ahosiṃ nu kho ahamatītamaddhānaṃ, nanu kho ahosiṃ, kiṃ nu kho ahosiṃ, kathaṃ nu kho ahosiṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahamatītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18; saṃ. ni. 2.20) evaṃ āgatā atīte pañca, anāgate pañca, paccuppanne chāti soḷasavidhā kaṅkhā.
这里“哈”和“别”二字，在此意中出现。所谓“顺缘性质相反破坏之助，觉支诸法”是第一遍的注解；偶尔也引入“因无明故，结果无余断灭”等逆缘性质的解释，但终归是以“由彼所知，即是因缘法”为根本理由而论说。比如此处及第二遍以诗句“由因灭者，依缘灭”说明“缘灭之义”，务必认识之。非闲杂而无义，不可随意解释。对无明所现自我之疑问，譬如“谁在耕耘？”之问，则牵连“谁是失子之父？”等流传议论。其疑问多达十六，如“我曾否为过去之中？不曾否？何为？如何？何以？……我将否逝未来之中？不将否？何为？如何？……我今为谁？不为谁？何为？如何？……此生命自何所来，往何所去？”（《中部·念处品经》及《增支部》语）此谓有来过去与未来及现在之十六种怀疑。
Tattha kiṃ nu khoti manussadevādīsu, khattiyādīsu vā aññataraṃ nissāya kaṅkhati. Kathaṃ nu khoti pana saṇṭhānākārādīsu issarādijanakaṃ, kāraṇaṃ vā nissāya. Kiṃ hutvā kiṃ ahosinti ca manussādīsu paṭhamaṃ kiṃ hutvā pacchā kiṃ ahosinti kaṅkhati. Ahaṃ nu khosmītiādi idāni attano vijjamānāvijjamānataṃ, sarūpapakārādikañca kaṅkhati. Vapayantīti viapayanti byapagacchanti. Tenāha ‘‘apagacchanti nirujjhantī’’ti.
其间，人世与天人等各类生灵及刹帝利等某些人，皆存执着疑问。以何凭依，诸集合与其众多因由谁主宰？成因何故？人世等中，先起何境，后续何境，存亡起灭种种疑惑。诸有无明及自所知无明之殊形异状，皆怀疑。所谓“散去”意为驱散发展。故曰“去除断灭”。
§3
3.Tassa vasenāti tassa paccayākārapajānanassa, paccayakkhayādhigamassa ca vasena. Ekekameva koṭṭhāsanti anulomapaṭilomato ekekameva koṭṭhāsaṃ. Pāṭipadarattiyā evaṃ manasākāsīti rattiyā tīsupi yāmesu evaṃ idha khandhakapāḷiyā āgatanayena anulomapaṭilomaṃyeva manasākāsi.
三、所谓『依之』者，指诸因性质之发生及因灭得证。每一部分，即顺缘逆缘各自为一部分。以实修为准，心识之现分别昼夜三时分明；此处依律典篇集，以顺逆缘说明确心识之现。
Ajapālakathāvaṇṇanā阿阇波罗事注释
§4
4. Tassa sattāhassa accayenāti pallaṅkasattāhassa apagamanena. Tamhā samādhimhāti arahattaphalasamāpattisamādhimhā. Antarantarā eva hi paccayākāramanasikāro. Avasesakālaṃ pana sabbaṃ bhagavā phalasamāpattiyāpi vītināmesi. Taṃ sandhāya ‘‘tamhā samādhimhā’’ti vuttaṃ. Ratanacaṅkameti bhagavato ciraṃ ṭhitassa caṅkamanādhippāyaṃ ñatvā devatāhi māpite ratanacaṅkame. Ratanagharanti bhagavato nisīdanādhippāyaṃ ñatvā devatāhi māpitaṃ ratanamayaṃ gehaṃ.
四、所谓“一周七日之尽”，是指从床上起身离去之时。此即阿拉汉果证得时之禅那。因次第心念注于因缘故。最后时刻，世尊将果证接续完整而无缺漏。故说“从此禅那”。“宝轮”者，谓世尊长住不变，乃宝轮之主宰，众天敬护宛如宝轮环绕护卫。“宝宅”者，谓世尊坐处，诸天拥护，宝制华盖之所。
Tatrāpīti na kevalaṃ ratanaghareyeva. Tatrāpi ajapālanigrodhamūlepi abhidhammaṃ vicinanto eva antarantarā vimuttisukhaṃ paṭisaṃvedentoti attho. Tatthāpi hi anantanayasamantapaṭṭhānaṃ sammasato sammāsambuddhassa pītisamuṭṭhitā chabbaṇṇā buddharasmiyo ratanaghare viya nicchariṃsu eva. ‘‘Huṃhu’’nti karontoti ‘‘sabbe hīnajātikā maṃ mā upagacchantū’’ti mānavasena, samīpaṃ upagatesu kodhavasena ca ‘‘apethā’’ti adhippāyanicchāritaṃ huṃhuṃkāraṃ karonto.
又云，宝宅非唯宝宅。亦在无热带榕本根处，正思维阿毗达摩之论义，感得间断涅槃之快乐。且如此，正觉圣者欢喜自在，光辉无量，如同六色宝光一般，普照宝宅四围，宛若光耀。作“哼哼”声，以人为阻止他等微贱等入近，若近者亦生忿怒，作“吼叫”声以驱赶。
Brahmaññanti brāhmaṇattaṃ. Antanti nibbānaṃ. Devānaṃ vā antanti maggañāṇānaṃ vā antabhūtaṃ arahattaphalaṃ.
婆罗门性者谓为婆罗门本质。涅槃谓为止灭。天人或谓为止灭者，是基于道识及阿拉汉果的内在现象。
Mucalindakathāvaṇṇanā姆迦林达事注释
§5
5.Mucalindamūleti ettha ca mucalindo vuccati nīparukkho, yo ‘‘niculo’’tipi vuccati. Uppannameghoti sakalacakkavāḷagabbhaṃ pūretvā uppanno mahāmegho. Vaddalikāti vuṭṭhiyā eva itthiliṅgavasena nāmaṃ. Yā ca sattāhaṃ pavattattā sattāhavaddalikāti vuttāti āha ‘‘sattāhaṃ avicchinnavuṭṭhikā ahosī’’ti. Sītavātena dūsitaṃ dinametissā vaddalikāyāti sītavātaduddinīti āha ‘‘udakaphusitasammissenā’’tiādi. Ubbiddhatā nāma dūrabhāvena upaṭṭhānanti āha ‘‘meghavigamena dūrībhūta’’nti. Indanīlamaṇi viya dibbati jotetīti devo, ākāso.
五、木差林第一此处称木差林为湿润者，因其名又叫伊鼻卢，即‘三湿润’之意。称为出云者，是因充满全世界如云般的宇宙胚胎，故称大云。称沃土者，因为其形状如站立而起的母鼠，故名。又说七天出现七天沃土，谓‘七天连绵不断地站立’。以凉风所损坏者，谓此是‘受寒风损害’，因水汽稀少之故。称为浸湿者，是说“因水湿凝结所成”。称为遥远者，是指云层远离，谓‘被云所排斥’。犹如宝石闪耀发光一般，谓是天，是空之象。
Etamatthaṃ viditvāti vivekassa sukhabhāvaṃ viditvā. Sabbaso asantuṭṭhisamucchedakattā maggañāṇānaṃ ‘‘catumaggañāṇasantosenā’’ti vuttaṃ. Akuppanabhāvoti akujjhanasabhāvo.
知此义者，谓已悟解清净寂静之乐。因于道识不满而断之，谓道识以‘四道识满足’为乐。称无瞋心性者，谓无嗔恨之性情。
Rājāyatanakathāvaṇṇanā王处树事注释
§6
6.Paccaggheti abhinave. Ayameva attho pasattho, na purimo. Na hi buddhā mahagghaṃ pattaṃ paribhuñjanti.
六、彼言特质者谓新鲜者，此义明白，不是前面的。诸佛不会享受广大布施的供养而不入道。
Brahmayācanakathāvaṇṇanā梵天请求事注释
§7
7. Ālīyanti sevīyantīti ālayā. Pañca kāmaguṇāti āha ‘‘sattā…pe… vuccantī’’ti. Suṭṭhu muditāti ativiya pamuditā. Ṭhānaṃ sandhāyāti ṭhāna-saddaṃ apekkhitvā. Imesanti saṅkhārādīnaṃ phalānaṃ. Pāḷiyaṃ sabbasaṅkhārasamathotiādīni nibbānavevacanāni. Apissūti sampiṇḍanatthe nipāto. Na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsūti attho.
七、所谓居所者，谓住所也。谓五种欲乐者，说谓众生……如此言。谓如大欢喜者，谓极度欢喜。谓依处者，是指依名‘处’而称。此为诸缘行之成果。诸法一切缘和处等念，皆为涅槃之名称。谓复积者，是强调汇聚之意。非唯如此，此处诗亦涵盖全部含义。
Kicchena me adhigatanti pāramipūraṇaṃ sandhāya vuttaṃ, na dukkhāpaṭipadaṃ. Buddhānañhi cattāro maggā sukhāpaṭipadāva honti. Ha-iti byattaṃ, ekaṃsanti dvīsu atthesu nipāto, byattaṃ, ekaṃsena vā alanti viyojenti. Halanti vā eko nipāto.
谓以困难而成就者，指修满波罗蜜，非苦之修行。诸佛所说四圣道皆是快乐修习法。此中断分，有二意：或谓二义中分割，或谓以一义分隔其他；或谓一义为中分。
§8
8. Pāḷiyaṃ sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānabhūmiyaṃ brahmapati hutvā nibbatto, tena naṃ ‘‘sahampatī’’ti sañjāniṃsu. Assavanatāti assavanatāya, assavanenāti attho. Savanameva hi savanatā yathā devatāti.
八、Pāḷiyaṃ同住者（sahampati）者，据说为咖萨巴世尊教法中一名长老，最初位于初禅境界如同梵天一般涅槃故而得名，人称其为“同住者”。“Assavanatā”由此解作“烦恼的根本”。所谓“assavana”之义，即烦恼，即如天人听闻悦乐之音声也。
Dhammo asuddhoti micchādiṭṭhidhammo. Samalehīti pūraṇakassapādīhi chahi satthārehi. Apāpurāti desanāhatthena vivara. Dvāranti ariyamaggaṃ sandhāya vadati.
“法不净”即谓有邪见法不纯净之理。“Samalehi”指六位佛陀及其弟子。“Apāpurā”为由说法清楚明白之意。“Dvāra”指圣道之门，表达其依此门通达圣道之涵义。
Seleti ghanasilāmaye. Tathūpamanti ettha tathā-saddo taṃ-saddatthe daṭṭhabbo. Tena so selapabbato upamā yassa. Taṃ tathūpamanti attho. Tena vā pabbatādinā pakārena upamā assātipi attho. Dhammamayanti lokuttaradhammabhūtaṃ. Uṭṭhāhīti dhammadesanatthāya cārikacaraṇatthaṃ imamhā āsanā kāyena, appossukkabhāvato vā cittena uṭṭhehi, ayameva vā pāṭho. Teneva ‘‘vicara, desassū’’ti duvidhepi kāyacittapayoge niyojesi. Vīrātiādi cattāri thutivasena sambodhanāni.
“Seleti”为浓密坚固之岩石，此处“tathūpama”指示此词当作“tathā＋upama”合成，意谓其为如是之比喻。故此长称“selapabbata”为彼喻之山。因而此处“tathūpama”字义即为比喻之意。由此，山川诸类因状显现，正如是遂成比况之理。所谓“dhammayamanti”意指属于出世间法之显现。“Uṭṭhāhi”乃为说法行走之意，故借此座位，或身体，或心念起立，或此即经文章节，纵使二者俱起，皆可说“思维演说”。“Vīra”及其四种敬语为法师之尊称礼节。
§9
9.Buddhacakkhunāti indriyaparopariyattañāṇena, āsayānusayañāṇena ca. Imesañhi dvinnaṃ ‘‘buddhacakkhū’’ti nāmaṃ. Svākārāti saddhindriyādayova ākārā sundarā yesaṃ, te svākārā, suviññāpayā, paralokañca vajjañca bhayato dassanasīlā cāti daṭṭhabbaṃ. Uppalāni ettha santīti uppalinīti gacchalatāpi pokkharaṇīpi vuccati. Idha pana pokkharaṇī. Evamitaresupi. Udakānuggatānīti udakato anuggatāni. Anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīni. Accuggammāti udakaṃ atikkamanavasena uggantvā.
九、“佛眼”者，凭借超越根识之智慧、及对烦恼根固之透见而得名。此二为所称“佛眼”名义。所谓“自观身相”等，即指此类美妙庄严之相，其因智慧明了而得，能观察天界、人间乃至鬼神之相貌。所谓“水莲”，本意莲花开放，池塘水面浮现花叶之状，亦有荷叶之意，此处以水莲作比。池塘（pokkharaṇī）一词即莲叶池之义，似有水生趣味。所谓“随水而生者”，指植物沿水生长，其根扎入水中滋养，随水流动而变化成长。所谓“上升越过”，形容水面之涨落移动。
Apārutāti vivaṭā. Tesanti saupanissayānaṃ sattānaṃ. Dvārāti ariyamaggadvārāni. Idañca attano sayambhuñāṇena saupanissayānaṃ tesaṃ magguppattidiṭṭhataṃ sandhāya vadati. Vihiṃsasaññītiādīsu evamattho daṭṭhabbo – ‘‘ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ dhammaṃ ajānantesu manujesu desanāya vihiṃsā kāyavācākilamatho hotī’’ti evaṃ vihiṃsasaññī hutvā na bhāsiṃ bhāsituṃ na icchiṃ. Idāni pana hetusampannā attano saddhābhājanaṃ vivarantu, pūressāmi nesaṃ saṅkappanti.
“未被打开者”为“vivata”，指广大开阔之境界。其谓七大生灵即为火、风、水、地及天众颜等七种存在。此“门”即指圣道之门。此段说明以自身天然知见，洞察此七大生灵中佛法所成之道理。所谓“止害心”等由此说明——“我虽处于凡夫之中，却为不知此圣善法者说法而起身心作恶，乃是不善之根本”，因而心生不语，对法不欲言。今当以善因缘说明自身信心所依，尽疾恶念意，帮助其愿行。
Pañcavaggiyakathāvaṇṇanā五比库事之解释
§10
10.Āḷāroti nāmaṃ. Kālāmoti gottaṃ. Bhagavatopi kho ñāṇaṃ udapādīti kiṃ idāneva udapādi, nanu bodhimūle tekālikā, kālavinimuttā ca sabbe dhammā sabbākārato diṭṭhāti? Saccaṃ diṭṭhā, tathāpi nāmādivasena avikappitā ekacittakkhaṇikattā sabbaññutaññāṇassa. Na hi ekena cittena sabbadhammānaṃ nāmajātiādikaṃ paccekaṃ anantaṃ vibhāgaṃ vikappetuṃ sakkā vikappānaṃ viruddhānaṃ sahānuppattito, sabbavikappārahadhammadassanameva panānena sakkā kātuṃ. Yathā diṭṭhesu pana yathicchitākāraṃ ārabbha vikappo uppajjati cakkhuviññāṇena diṭṭhe cittapaṭe viya. Idhāpi āḷāraṃ nissāya āvajjanānantarameva sabbākārañāṇaṃ udapādi. Na kevalañca taṃ, atha kho pañcavaggiyā eva paṭhamaṃ dhammaṃ jānissanti, tappamukhā ca devatā, āḷāro kālaṃ katvā ākiñcaññāyatane, udako ca nevasaññānāsaññāyatane nibbattoti evamādikaṃ sabbampi nissāya ñāṇaṃ uppajjati eva. Taṃ pana khaṇasampattiyā dullabhabhāvaṃ dassetuṃ kamena oloketvā devatāya vutte ñāṇaṃ viya katvā vuttaṃ. Saddagatiyā hi bandhattā ekena ñāṇena ñātampi vuccamānaṃ kamena ñātaṃ viya paṭibhāti, devatāpi ca bhagavatā ñātamevatthaṃ ārocesi. Teneva ‘‘bhagavatopi kho ñāṇaṃ udapādī’’ti vuttanti daṭṭhabbaṃ. Evamaññatthāpi īdisesu ‘‘lokaṃ volokento asukaṃ addasa, tattha mayi gate kiṃ bhavissatī’’ti evamādinā satthu hitesitāsandassanavasappavattesu. Sabbattha vacanagatiyaṃ kamavuttite paññāyamānepi ekeneva ñāṇena sakalāvabodho veditabbo. Bahukārā kho me pañcavaggiyāti upakārassāpi vijjamānataṃ sandhāya vuttaṃ, na pana dhammadesanāya kāraṇattena anupakārānampi desanato.
十、“Āḷāra”为名，“Kāla”为族姓。世尊于当时即生起智慧，如何说呢？彼时于菩提树下勇猛专注，虽于诸法各种相所呈现中，始终保持一心不动摇，虽悟其理但未颂其名称。因为一心不可分割，诸法界的名称与种类是经过分别变现而生，且不相合。譬如所见之眼识，因缘所缘变化不定，如同心识对象无常。基于此，依傍Āḷāra之名修持后，诸识念如影随形而现起。非独其一，五部族比库首度了解佛陀教法时，以及天神与Āḷāra打坐于林隙与水面时均复如是，彼此相依，产生智慧。天人智慧亲近佛陀，亲如知己，故说“世尊亦生智慧”。此智慧由此显露。此段再以众多示例，继演如是之意：观察世间而觉苦恼时，于佛陀处愿问未来何去何从；由此而生信乐，深明智慧，则所有转变生死之苦悉皆显现。五部族比库说此教法非为自利，而为利益众生者，故诸法说皆以利他为本。
§11
11.Antarā ca gayaṃ antarā ca bodhinti gayāya, bodhissa ca antare tigāvute ṭhāne.
内在者谓迦耶，内在者亦谓菩提，菩提中内在者为三时仆众之所住处。
Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Anūpalittoti kilesalepena alitto. Tato eva sabbañjaho. Taṇhakkhaye vimuttoti taṇhakkhaye nibbāne ārammaṇakaraṇavasaena vimutto. Evaṃ sayaṃ sabbadhamme attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ ‘‘ayaṃ me ācariyo’’ti uddiseyyaṃ.
一切所摄，诸法皆于三界现前而立。未染者谓其披覆烦恼污垢。如是故即为一切之灭除者。渴断谓渴断时以涅槃为依止而获解脱。由此自知一切法皆自性而起。若有所指，复指他人，谓我师是彼。
Kāsinaṃ puranti bārāṇasiṃ. Āhañchanti āhanissāmi. Amatādhigamāya ugghosanato amatadundubhinti satthu dhammadesanā vuttā, ‘‘amatabheriṃ paharissāmī’’ti gacchāmīti attho.
前行相现于巴拉那西。谓我今日将取。于不死之境界高声宣布，佛陀教法宣说曰：“我将击破不死境界。”此意也。
Arahasi anantajinoti anantajinopi bhavituṃ yuttoti attho. Anantañāṇatāya ananto jino ca, anantena vā ñāṇena, anantaṃ vā dosaṃ jitavā, uppādavayantarahitatāya vā anantaṃ nibbānaṃ ajini kilesārayo madditvā gaṇhītipi anantajino.
谓阿拉汉是无量胜者，亦合于无量胜者之义。由无量智慧，阿拉汉为无量胜者；以无量智慧，断除无量烦恼；由生灭相灭而无量涅槃生；以无量涅槃，灭除烦恼痕迹；故无量圣者号称为无量胜者。
Hupeyyāpīti evampi bhaveyya, evaṃvidhe rūpakāyaratane īdisena ñāṇena bhavitabbanti adhippāyo. Evaṃ nāma kathanañhissa upanissayasampannassa aparakāle dukkhappattassa bhagavantaṃ upagamma pabbajitvā maggaphalapaṭivedhāya paccayo jāto. Tathāhesa bhagavā tena samāgamatthaṃ padasāva maggaṃ paṭipajji.
谓应当如此，依如是法，于色身体之宝，以如此智慧而修行，此为督导。如是言是因缘具足，异时痛苦生起时，世尊亲临，出家修道，证悟圣道及果。世尊如是故以此而成就。
§12
12.Bāhullikoti paccayabāhulliko. Padhānavibbhantoti padhānato dukkaracaraṇato parihīno. Natthi ettha agāriyaṃ, agārassa hitaṃ kasigorakkhādikammanti anagāriyā, pabbajjā, taṃ anagāriyaṃ. Pabbajantīti upagacchanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti attho. Tassa hi atthāya kulaputtā pabbajanti. Diṭṭheva dhammeti imasmiṃ paccakkhe attabhāve. Sayanti aparappaccayā . Abhiññā sacchikatvāti attanova ñāṇena paccakkhaṃ katvā. Upasampajjāti pāpuṇitvā.
十二谓缘之繁多多。谓因缘多而繁複。谓勤修者于苦行难行中断绝。此非在家，谓非在家者者，如田主守护等，故称非在家。出家者谓已来。彼非上者谓其超出。出家完成戒行谓般若戒行证毕，得阿拉汉果。为此目的，家子出家。此法已现于此。如是次第。证得通达谓已达自性，如理现知。具足出家谓已获得。
Iriyāyāti dukkarairiyāya. Uttarimanussadhammātiādīsu manussadhammato lokiyañāṇato upari ariyaṃ kātuṃ alaṃ samattho alamariyo. Ñāṇadassanavisesoti sabbaññutaññāṇassa pubbabhāgaṃ adhippetaṃ. Noti nu. Bhāsitametanti evarūpametaṃ vākyabhedanti attho. Te ca ‘‘yadi esa padhānakāle ‘ahaṃ arahā’ti vadeyya, mayañca saddahāma, na cānena tadā vuttaṃ. Idāni pana vijjamānameva guṇaṃ vadatī’’ti ekapadena satiṃ labhitvā ‘‘buddho jāto’’ti uppannagāravā āvusovādaṃ pahāya ‘‘no hetaṃ, bhante’’ti āhaṃsu. Aññā cittanti aññāya arahattappattiyā cittaṃ.
『行』者，谓行走或移动；『难行』者，谓难以行走。在众生法则等事中，超越于世俗知识以外，不具备去成就圣者之能力，故称其为不圣者。谓『智慧与见解之特殊，是一切究竟智慧的前缘』。此处意谓『不是』。此说法即为如此语义的句子。又复彼等言：“若一时立誓称‘我乃阿拉汉’，而我等亦信之，则非当时言所及。现今反而知晓其德，故谓‘佛陀已出生’，放弃世间的骄慢誹谤而异口同声曰‘非是此故，尊者’”。此乃别有心念者，为得阿拉汉果位之心念所迁移的心念。
§13
13.Antāti koṭṭhāsā dve bhāgā. Kāmesu kāmasukhallikānuyogoti vatthukāmesu kilesakāmasukhassa anubhavo. Kilesakāmā eva vā āmisasukhena allīyanato kāmasukhallikāti vuttāti daṭṭhabbā. Gammoti gāmavāsīnaṃ santako. Attakilamathānuyogoti attano kilamathassa kaṇṭakaseyyādidukkhassa anuyogo. Ubho anteti yathāvutte lobho vā sassato vā eko anto, doso vā ucchedo vā ekoti veditabbo.
“末端”者，谓有二部分。所谓『欲法』者，谓属于身外欲境之欲乐体验者。此指俗染欲乐之体验。一切染欲乐，或由世俗乐染所缠缚，故称“欲染乐末端”。“村落”者，为村庄居民之称。“自身苦恼缠缚”者，乃自身痛苦如刺席不适等之缠缚。二端即如前所说，一端是恒常贪欲，一端是恒常恚恨，或一端是断灭。应当认识此二端为贪欲或恚恨或断灭中任一末端也。
Cakkhukaraṇītiādīsu attanā sampayuttañāṇacakkhuṃ karotīti cakkhukaraṇī. Dutiyaṃ tasseva vevacanaṃ. Upasamoti kilesupasamo. Abhiññā, sambodho ca catusaccapaṭivedhova. Nibbānaṃ asaṅkhatadhātu. Etesampi atthāya saṃvattatīti paṭipadaṃ thometi. Sammādiṭṭhīti ñāṇaṃ. Sammāsaṅkappoti vitakko. Sesaṃ dhammato suviññeyyameva.
“眼根”等者，谓自身相应之知识所现之眼识，是为眼根。第二者即前述之“眼睛”。“平息”者，谓烦恼之止息。『明了通达』与『彻悟』者，乃对四圣谛之深入洞察。『涅槃』为无为法界。以上之义旨，皆依次序而起，谓此过程连贯而生。『正见』者，谓知识。『正思惟』者，谓思维活动。其余诸法皆依理而易于知察。
§14
14. Evaṃ cattāropi magge ekato dassetvā idāni tehi maggehi paṭivijjhitabbāni cattāri ariyasaccāni dassetuṃ ‘‘idaṃ kho pana, bhikkhave’’tiādimāha. Jātipi dukkhātiādīsu tattha tattha bhave nibbattamānānaṃ sattānaṃ sabbapaṭhamaṃ rūpārūpadhammappavatti idha jāti nāma, sā ca tattha tattha bhavesu upalabbhamānānaṃ dukkhādīnaṃ vatthubhāvato dukkhā, evaṃ jarādīsu dukkhavatthukatāya dukkhatā veditabbā. Pañcupādānakkhandhā pana dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhavasena dukkhā eva. Ponobhavikāti punabbhavakaraṇaṃ punabbhavo uttarapadalopena, punabbhavo sīlametissāti ponobhavikā. Nandirāgasahagatāti ettha rūpādīsu nandati piyāyatīti nandī, sā eva rāgoti nandirāgoti bhāvappadhānoyaṃ niddeso, nandirāgattanti attho. Tena sahagatāni nandirāgasahagatā. Tatra tatrāti tasmiṃ tasmiṃ bhave. Rūpādīsu chasu ārammaṇesu kāmassādanavasena pavattā kāmataṇhā nāma. Sassatadiṭṭhiyā saha pavattā bhavataṇhā. Ucchedadiṭṭhiyā saha pavattā vibhavataṇhā. Asesavirāganirodhotiādinā nibbānameva vuccati. Tattha virajjanaṃ vigamanaṃ virāgo. Nirujjhanaṃ nirodho. Ubhayenāpi suṭṭhu vigamova vuccati. Asesāyapi taṇhāya virāgo, nirodho ca yena hoti, so asesavirāganirodho, nibbānameva. Yasmā ca taṃ āgamma taṇhaṃ, vaṭṭañca cajanti paṭinissajjanti vimuccanti na allīyanti, tasmā cāgo paṭinissaggo mutti anālayoti vuccati.
本段亦以四圣谛明确示现一道，尔后应依此道深入诠释四圣谛。『生即苦』等处，谓各种存有在生灭间，诸心身所现形色等法起始即为初生，此即『生』；其时於众生所现苦乐等境，依苦之本质，始生苦集。五蕴中取见之蕴皆为苦苦、变异苦、行苦之类，统称为苦。『再生者』谓复续生者，是依因缘法，除灭后转复生之义。『恨及爱合』者，谓于诸色受等境界生起贪爱而生喜悦，『爱』即贪著之意。由此，遂成诸合而生之恨爱缠缚。所谓『各处』义，乃于各生命中。于六入处色等中，生起欲爱，称之为欲贪。与常见存续论见一起生起者，谓为有情欲取；与断灭论见一起生起者，谓为离欲取。以无余灭尽为止，谓涅槃。于彼处意为净尽、消逝、离欲；灭除。双边俱为消逝，谓二边分别灭绝。即使于欲贪亦同净尽，彼处净尽所缘即是灭除，谓涅槃。因得其理而真实内迁者，将渴爱及轮回废弃断舍解脱，故称为舍离、放弃、解脱、无牵累。
§15
15.Cakkhuntiādīni ñāṇavevacanāneva.
此中『眼』等皆为知识及名称之义。
§16
16.Yāvakīvañcāti yattakaṃ kālaṃ. Tiparivaṭṭanti saccañāṇa, kiccañāṇa, katañāṇasaṅkhātānaṃ tiṇṇaṃ parivaṭṭānaṃ vasena tiparivaṭṭaṃ ñāṇadassanaṃ. Ettha ca ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudaya’’nti evaṃ catūsu saccesu yathābhūtañāṇaṃ saccañāṇaṃ nāma. Tesu eva ‘‘pariññeyyaṃ pahātabbaṃ sacchikātabbaṃ bhāvetabba’’nti evaṃ kattabbakiccajānanañāṇaṃ kiccañāṇaṃ nāma. ‘‘Pariññātaṃ pahīnaṃ sacchikataṃ bhāvita’’nti tassa kiccassa katabhāvajānanañāṇaṃ katañāṇaṃ nāma. Dvādasākāranti tesameva ekekasmiṃ sacce tiṇṇaṃ tiṇṇaṃ ākārānaṃ vasena dvādasākāraṃ.
所谓『直至此时』，谓至某时刻。『三转』，即三种知识：觉悟知识、任务知识、完成知识，此三层转起之知识觉见。于此，“此为苦圣谛，此为苦集圣谛”等四谛中分别具足真实智慧，谓谓为真实智慧。且于“当知，当舍，当证，当修”等四事，具足任务知识。谓“已知、已舍、已证、已修”者，为完成知识。『十二种形状』，乃每一圣谛中三种形状，以三圣谛三种形状共计十二种形状。
Abhisambuddhoti paccaññāsinti abhisambuddho arahattaṃ pattoti evaṃ na paṭijāniṃ. Yato ca khoti yato bodhimūle nisinnakālato paṭṭhāya . Athāhanti tato paraṃ ahaṃ. Ñāṇañca pana meti paccavekkhaṇañāṇaṃ sandhāya vadati. Akuppā metiādi tassa pavattiākāradassanaṃ. Tattha akuppā me vimuttīti arahattaphalaṃ tassa maggasaṅkhātakāraṇato ca ārammaṇato ca akuppatā veditabbā.
“完全自觉”与“完全知见”指称完全自觉者达到阿拉汉果报之意，此义不容拒绝。其因缘在于当其安住于觉悟之本，了知之后，即说『我当如是』。且此时智者由思惟观照，言『我心不动』等现象，显其修行之境界。所谓『我心不动』者，乃由其修行道路与勇猛起信之缘，故知此『不动』，即指阿拉汉果位之呈现。
Imasmiṃ pana veyyākaraṇasminti niggāthasutte. Bhaññamāneti bhaṇiyamāne. Dhammacakkhunti idha catusaccadhammesu cakkhukiccakaraṇato sotāpattimaggo adhippeto. Yaṃ kiñcītiādi nibbānārammaṇattepi kiccavasena asammohato pavattidassanatthaṃ vuttaṃ.
于此处有“讲说”之意，暗示在经文之韵文中，于宣讲之际所发之言。所谓法眼乃以四圣谛为法的觉知之用，初果圣道即为其所主导。起始诸因缘及涅槃之境，皆被称为不迷惑而善起作用之说法，显其依正法眼以观法。
§17
17.Dhammacakkanti paṭivedhañāṇadhammañceva desanāñāṇadhammañca pavattanaṭṭhena cakkanti dhammacakkaṃ . Obhāsoti sabbaññutaññāṇānubhāvena pavatto cittapaccayautusamuṭṭhāno dasasahassilokadhātuṃ pharitvā ṭhito obhāso.
“法轮”意指能知现象本质之智与宣说法义之智慧，乃法之旋转。谓其光明普照，透彻明了一切实相，如灯芯发出的光线遍照十方世界。此光明乃诸智之显现，由心生起，遍布世间如光辉放射。
§18
18. Diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. Esa nayo sesesupi. Attano paccakkhato adhigatattā na paraṃ pacceti, parassa saddhāya ettha na pavattatīti aparappaccayo. Ehi bhikkhūti ettake vuttamatte pabbajjā, upasampadā ca sijjhati, teneva tattha iti-saddena paricchedo dassitoti vadanti. Keci pana ‘‘sammā dukkhassa antakiriyāyāti vacanapariyosāne eva upasampadā sijjhati, aṭṭhakathāyaṃ pana ‘ehi bhikkhūti bhagavato vacanenā’ti idaṃ ehibhikkhusaddopalakkhitavacanaṃ ehibhikkhuvacanantiādipadavasena vuttaṃ musāvādavaggotiādīsu viyā’’ti vadanti, tadetaṃ paṭhamapārājikaṭṭhakathāyaṃ ‘‘bhagavā hi…pe… ehi bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti (pārā. aṭṭha. 1.45 bhikkhūpadabhājanīyavaṇṇanā) iminā vacanena sameti. Yattakañhi bhagavatā niyamena vuccati, tattakaṃ sabbampi aṅgameva. Sekkhaputhujjanānañhi etaṃ paripuṇṇaṃ vuccati, asekkhānaṃ pana ‘‘cara brahmacariya’’nti pariyosānanti daṭṭhabbaṃ sikkhattayasamiddhito. Lokiyasampadāhi uparibhūtā seṭṭhabhūtā sampadāti upasampadā.
“所见圣谛法”谓见所见之法，无外断相。此法因己身亲证得来，不是由他人信仰所得，是因果链无他缘。以『来吧，比库』等语句界定了入道及具足戒律，即是训诂段落。然亦有论者以经文结尾处“正断苦之极”论证上座入道，即所谓初漏尽法，释但尚末普遍。十有八法脉络中，已被称为“行持清净之道理”，具足教化功能。入道与出家、具足戒律具据信号，是修行者具体行为界定。亦有部分论者以释义称修行持续至苦尽，论断出家为果。而在大众论述中则视为入门与成持戒的上座学行。世俗成就中，上座得已具足戒法则视为出家。
§19-21
19-21.Nīhārabhattoti bhikkhūhi gāmato nīharitvā dinnabhatto. Kallaṃ nūti yuttaṃ nu. Etaṃ mamātiādi yathākkamaṃ taṇhāmānadiṭṭhigāhānaṃ dassanaṃ.
“离散饭食”比喻比库远离家乡，脱离依赖，过与法相应的布施饮食。此为贪爱与见见之执迷断除之展现，显示对贪欲执著之破除。
§22-23
22-23.Tasmātihāti ettha tihāti nipātamattaṃ, tasmāti attho. Nibbindatīti vuṭṭhānagāminivipassanāvasena ukkaṇṭhati. Virajjatīti catunnaṃ maggānaṃ vasena na rajjati. Vimuccatīti phalavasena vimuccati. Vimuttasmintiādi paccavekkhaṇañāṇadassanaṃ. Brahmacariyanti maggabrahmacariyaṃ. Karaṇīyaṃ catūsu saccesu catūhi maggehi paccekaṃ kattabbaṃ pariññādivasena soḷasavidhaṃ kiccaṃ. Nāparaṃ itthattāyāti itthabhāvāya soḷasakiccabhāvāya, kilesakkhayāya vā aparaṃ puna maggabhāvanākiccaṃ me natthīti pajānāti. Atha vā itthattāyāti itthabhāvato vattamānakkhandhasantānato aparaṃ khandhasantānaṃ mayhaṃ na bhavissatīti attho.
“因此三”中，“三”为字类之意，意根由此而起“因此”之义。所谓“厌离”，在深入实相洞察后，生出对世俗的不满与厌弃。所谓“无垢”，指四圣道具足时，尘垢消除不侵染。所谓解脱，乃终果成熟获得的胜解。所谓解脱，乃见识明白结果时的通称。所说清净之功能即为洞察智慧之显现。所谓“梵行”，即菩提道上的修行生活。四圣谛各自完成应行，遵守整体功德以达成十六种任务。所谓非后之义，是指在世俗境界中现象的具足无缺，及除烦恼销除后的两重境界。同时或说此非后之义，是从实相存续意义上视为无后义，即未来心流不再续转之义。
Pabbajjākathāvaṇṇanā出家事之解释
§15
15.Āḷambaranti paṇavaṃ. Vikesikanti vippakiṇṇakesaṃ. Vikkheḷikanti vissandamānalālaṃ . Susānaṃ maññeti susānaṃ viya addasa sakaṃ parijananti sambandho. Udānaṃ udānesīti saṃvegavasappavattaṃ vacanaṃ nicchāresi. Upassaṭṭhanti dukkhena sammissaṃ, dukkhotiṇṇaṃ sabbasattakāyajātanti attho.
15.「Āḷambaranti」者，表示附着烦恼之声；「Vikesikanti」者，指扰乱散乱的头发；「Vikkheḷikanti」者，谓令人心神纷乱、欢闹不安。谓此烦恼如同枯萎，一见如病态者，关系即被割断。『Udānaṃ udānesīti』是说这言语如同激发、溢出的力量，使内心生起强烈的动力而表达出来。并「Upassaṭṭhanti」者，谓身心与痛苦相应而苦恼贯穿全身，意即一切众生之身由苦所构成也。
§26
26.Idaṃ kho yasāti bhagavā nibbānaṃ sandhāyāha. Anupubbiṃ kathanti anupaṭipāṭikathaṃ. Ādīnavanti dosaṃ. Okāranti nihīnatā nihīnajanasevitattā. Saṃkilesanti tehi sattānaṃ saṃkilesanaṃ, saṃkilesavisayanti vā attho. Kallacittanti arogacittaṃ. Sāmaṃ attanāva ukkaṃso ukkhipanaṃ etissanti sāmukkaṃsikā, saccadesanā. Tassā sarūpadassanaṃ ‘‘dukkha’’ntiādi.
26.此处，世尊称之为涅槃。其说法非逐次陈说，非按部就班，而是说困难障碍即『Ādīnavanti』，即烦恼不善习气之意。所称『Okāranti』指心志陷入堕落，结交恶人辈。『Saṃkilesanti』即以堕落之行为污染众生，故说其意义为造成堕落。「Kallacittanti」指心念不良、不纯净。以自身之正直起显扬主动承担之意，谓之『Sāmukkaṃsikā』（迈向正道的人）是诚实正确之教法。故其真面目称为「苦」等义。
§27
27.Assadūteti assaāruḷhe dūte. Iddhābhisaṅkhāranti iddhikiriyaṃ. Abhisaṅkharesi akāsi.
27.『骑马使者』者，乘马而行之使者也。『神变行作』者，神变之所作也。『行作』者，做了、造作之义。
§28
28.Yathādiṭṭhanti paṭhamamaggena diṭṭhaṃ catussaccabhūmiṃ sesamaggattayena paccavekkhantassa, passantassāti attho. Mātu no jīvitanti ettha noti nipātamattaṃ, mātu jīvitanti attho. Yasassa khīṇāsavattā ‘‘ehi bhikkhu, svākkhāto dhammo, cara brahmacariya’’nti ettakeneva bhagavā upasampadaṃ adāsi. Khīṇāsavānañhi ettakeneva upasampadā anuññātā pubbeva dukkhassa parikkhīṇattā. Cara brahmacariyanti sāsanabrahmacariyasaṅkhātaṃ sikkhāpadapūraṇaṃ sandhāya vuttaṃ, na maggabrahmacariyaṃ.
28.「Yathādiṭṭhanti」依最初因缘观之，意指已见四圣谛之原理，以及遵循正道之正行成熟，已洞察终极之义。此处『Pasantassāti』意为明了、知晓。所谓「Mātu no jīvitanti」不宜仅单指字面，本义当为此处以生命维系仅是附加，真实义为活出生命真义也。由于已断除烦恼，佛陀对比库表示：“来吧，比库，此法已广为宣说，你应行持清净生活。”此「Khīṇāsavattā」指烦恼已尽，故由此法得以授具上座之大果，非单为修习戒律行法乃至菩萨行之道。
§30
30.Seṭṭhānuseṭṭhīnanti seṭṭhino ca anuseṭṭhino ca paveṇīvasena āgatā yesaṃ kulānaṃ santi, tesaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ. Orakoti lāmako.
30.『胜者与次胜者』者，依传承世系而来，其家族中有胜者及次胜者者，即此等胜者与次胜者之家族也。『低劣』者，卑下、粗鄙之义也。
§32-33
32-33.Mā ekena dveti ekena maggena dve bhikkhū mā agamittha. Visuddhe satte, guṇe vā māretīti māro. Pāpe niyutto pāpimā.
32-33.不可一人以来两个实体，或两条道而使两尊比库同时不至清净之地。谓魔诱惑纯净众生，淫恶倾向令人堕落。『Pāpe niyutto pāpimā』谓束缚于恶业者即恶人，故恶人不应诱乱清净之道。
Sabbapāsehīti sabbakilesapāsehi. Ye dibbā ye ca mānusāti ye dibbakāmaguṇanissitā, mānusakakāmaguṇanissitā ca kilesapāsā nāma atthi, sabbehi tehi. ‘‘Tvaṃ buddho’’ti devamanussehi kariyamānasakkārasampaṭicchanaṃ sandhāya vadati.
『一切缚』即『一切污缚』。天人及人类中，无论依止天界欲乐之物，或依止人间欲乐之物，皆名为污缚之束缚，凡此皆为之。『汝为佛』者，指天人与人向佛所行之恭敬礼拜回报，意在表达此敬意。
Antalikkhe carante pañcābhiññepi bandhatīti antalikkhacaro, rāgapāso. Māro pana pāsampi antalikkhacaraṃ maññati. Mānasoti manosampayutto.
『游于空中者五种通达之缚』，谓游空者即为贪欲之缚。魔亦自以为缚者为游空者。『心』即与心相关联。
Jānāti manti so kira ‘‘mahānubhāvo añño devaputto nivāretīti bhīto nivattissati nu kho’’tisaññāya vatvā ‘‘nihato tvamasi antakā’’ti vutte ‘‘jānāti ma’’nti dummano palāyi.
知晓者即谓“大德”者，有一天子欲阻止，心生畏惧欲退转者，若以三心（迷惑之心等）说“汝已死矣，终结者”，则其心怨愤，逃避远离。
§34
34.Parivitakko udapādīti yasmā ehibhikkhubhāvāya upanissayarahitānampi pabbajitukāmatā uppajjissati, buddhā ca te na pabbājenti, tasmā tesampi pabbajjāvidhiṃ dassento evaṃ parivitakkesīti daṭṭhabbaṃ. Upanissayasampannā pana bhagavantaṃ upasaṅkamitvā ehibhikkhubhāveneva pabbajanti. Ye paṭikkhittapuggalāti sambandho. Sayaṃ pabbājetabboti ettha ‘‘kesamassuṃ ohāretvā’’tiādivacanato kesacchedanakāsāyacchādanasaraṇadānāni pabbajjā nāma, tesu pacchimadvayaṃ bhikkhūhi eva kātabbaṃ, kāretabbaṃ vā. ‘‘Pabbājehī’’ti idaṃ tividhampi sandhāya vuttaṃ. Khaṇḍasīmaṃ netvāti bhaṇḍukammārocanapariharaṇatthaṃ. Bhikkhūnañhi anārocetvā ekasīmāya ‘‘etassa kese chindā’’ti aññaṃ āṇāpetumpi na vaṭṭati. Pabbājetvāti kesādicchedanameva sandhāya vuttaṃ ‘‘kāsāyāni acchādetvā’’ti visuṃ vuttattā. Pabbājetuṃ na labhatīti saraṇadānaṃ sandhāya vuttaṃ, anupasampannena bhikkhuāṇattiyā dinnampi saraṇaṃ na ruhati.
34.『出家法』谓因有欲出家之志而起，没有依止于现有比库身份者，及诸佛亦不引导其出家，故应说明其出家法，此即所谓『观照反复思惟』之义。具备依止者，则但对如佛者示至而出家。所谓『违缘人』者。此处谓必须自行出家，以“弃剪头发”等言辞说明，谓出家须断舍发毛，着袈裟，避宿依之义。此为出家名之定义。西方二法亦由比库所行。『出家』三种意义俱备。若驱逐界限，则为盗贼行迹之举。虽无比库许可，不能于一界限内为此断发事。『出家』即指断发法，遮盖袈裟亦是出家表现。若不得出家，为布施所求，若未得比库接纳，亦不应受宿依。
Yasassīti parivārasampanno. Nijjīvanissattabhāvanti ‘‘kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātū’’tiādinayaṃ saṅgaṇhāti, sabbaṃ visuddhimagge (visuddhi. 1.311) āgatanayena gahetabbaṃ. Pubbeti pubbabuddhuppādesu. Madditasaṅkhāroti vipassanāvasena vuttaṃ. Bhāvitabhāvanoti samathavasenāpi.
『光荣』谓盛大随从。属离世生活之体察，所谓『发于此身之发为一独块，无知无觉虚空寂静凝固如大地元素』等义，归纳于《净道》一书中，须引入采纳。先前为先佛所设。谓被称为柔软的复合习气，即透过观照禅修得出。所谓修习即包括止禅之力。
Kāsāyāni tikkhattuṃ vā…pe… paṭiggāhāpetabboti ettha ‘‘sabbadukkhanissaraṇatthāya imaṃ kāsāvaṃ gahetvā’’ti vā ‘‘taṃ kāsāvaṃ datvā’’ti vā vatvā ‘‘pabbājetha maṃ, bhante, anukampaṃ upādāyā’’ti evaṃ yācanapubbakaṃ cīvaraṃ paṭicchāpeti. Athāpītiādi tikkhattuṃ paṭiggāhāpanato paraṃ kattabbavidhidassanaṃ. Athāpīti tato parampīti attho. Keci pana ‘‘cīvaraṃ appaṭiggāhāpetvā pabbajanappakārabhedadassanatthaṃ ‘‘athāpī’’ti vuttaṃ, athāpīti ca atha vāti attho’’ti vadanti. ‘‘Adinnaṃ na vaṭṭatī’’ti iminā pabbajjā na ruhatīti dasseti.
关于袈裟三种接受……此处谓为“为尽除诸苦，受此袈裟”或“授此袈裟”，说“请让我出家，垂怜吧”为请求先启，后接受袈裟之礼。『然后』即次第次序。『于是，之后』为义。也有者说“不接受袈裟，为显出家行为之不同，故说为次第之义”。谓“不得取，是谓不受此出家”。此说明若不受袈裟，出家则不成立。
Pādevandāpetvāti pādābhimukhaṃ namāpetvā. Dūre vandantopi hi pāde vandatīti vuccati. Upajjhāyena vāti ettha yassa santike upajjhaṃ gaṇhāti, ayaṃ upajjhāyo. Ābhisamācārikesu vinayanatthaṃ yaṃ ācariyaṃ katvā niyyātenti, ayaṃ ācariyo. Sace pana upajjhāyo sayameva sabbaṃ sikkhāpeti, aññasmiṃ na niyyāteti, upajjhāyovassa ācariyopi hoti, yathā upasampadākāle sayameva kammavācaṃ vācento upajjhāyova kammavācācariyopi hoti.
「Pādevandāpetvā」者，谓身向足致以礼敬。远方虽然敬礼，也是对足的敬礼。所谓「Upajjhāyo」者，是指在此处指派而亲近的导师，意即在其身边接受指导的人。至于「Ācariya」者，是指行为规范、律仪等方面亲自下达教导而派遣的人。若此导师自身亲自教授一切学法，未将其交给他人，则此导师即为上座导师。例如在具足比库授记时，言语则由此导师施教，谓之上师。
Anunāsikantaṃ katvā dānakāle antarā vicchedo na kātabboti āha ‘‘ekasambandhānī’’ti.
剪短鼻音呼吸，乃于施予时不得中断，故言“独一相属”。
‘‘Ābhisamācārikesu vinetabbo’’ti iminā sekhiyavattakhandhakavattesu, aññesu · 「于应学诸法中应教导」者，以此于应学法篇集所说诸事中，于其余
Ca sukkavissaṭṭhiādilokavajjasikkhāpadesu sāmaṇerehi vattitabbaṃ, tattha avattamāno alajjī, daṇḍakammāraho ca hotīti dasseti.
教导沙玛内拉应依持净食、防护戒及世俗法则等，如若违犯，则表现为无耻且无畏惧惩罚。
Pabbajjākathāvaṇṇanā niṭṭhitā. · 出家事之解释已毕。
Dutiyamārakathāvaṇṇanā第二魔事之解释
§35
35. Pāḷiyaṃ anuttaraṃ vimuttiṃ anupāpuṇāthāti ‘‘khīṇāsavā mayaṃ, kiṃ amhākaṃ padhānenā’’ti vāsanādosena vosānaṃ anāpajjitvā pantesu senāsanesu phalasamāpattiyāva vītināmanatthaṃ, taṃ disvā aññesampi diṭṭhānugatisamāpajjanatthañca ovadatīti veditabbaṃ.
35.「未得上乘解脱」意谓“我等已断诸毒，何用为我披挂烦恼业尘？”此虽不受世俗礼敬，但因名声清净、断除贪嗔，让诸众于结社住宿地获得果报安慰。见此状况，还当告诫他人以顺法修行，防止误入邪道，是必知之理。
Dutiyamārakathāvaṇṇanā niṭṭhitā. · 第二魔事之解释已毕。
Bhaddavaggiyakathāvaṇṇanā跋达瓦基亚众故事注释
§36
36.Idaṃ nesaṃ pubbakammanti tesaṃ tiṃsajanānaṃ ekato abhisamayassa pubbakammaṃ. Aññampi tesaṃ paccekaṃ pubbabuddhuppādesu saddhammassavanasaraṇagamanadānasīlasamādhivipassanāsamāyogavasena bahuṃ vivaṭṭūpanissayaṃ kusalaṃ atthevāti gahetabbaṃ. Itarathā hi tadaheva paṭivedho, ehibhikkhubhāvādiviseso ca na sampajjeyya.
36.此谓彼等之前行，即三十人合共修习之一初因。他者依各自前佛所说正法，修行听闻、信根、布施、戒律、禅定、内观及集大成等善法，此为大乘无上正法之根基。否则各有不同，难以真正实现清净比库之殊胜状态。
Bhaddavaggiyakathāvaṇṇanā niṭṭhitā. · 跋达瓦基亚众故事注释终了。
Uruvelapāṭihāriyakathāvaṇṇanā优楼频螺神变故事注释
§37-38
37-38. Pāḷiyaṃ agarūti bhāriyaṃ na siyāti attho. Ubhinnaṃ sajotibhūtānanti ubhosu sajotibhūtesu. Patte pakkhipīti taṃ nāgaṃ nihatatejaṃ dhammadesanāya santappetvā saraṇasīlāni datvā sakalarattiṃ bhagavantaṃ payirupāsitvā ṭhitaṃ jaṭilānaṃ dassanatthaṃ patte pakkhipi, na ahituṇḍiko viya balakkārenāti veditabbaṃ. Yatra hi nāmāti yo nāma.
37-38.巴利语中「agarūti bhāriyaṃ na siyāti」意指夫妇间不生怨恨，谓双方同心和合。「patte pakkhipīti」此指放弃内心坚固执着，如同放下三叉钩一般。此处以自然天龙（Nāga）示现问法，教导众生持戒止恶、临终恭敬圣者、现前示现殊妙。且非如饿鬼等可憎之类，实为威力如龙的教化者。故谓名号意指其所代表之德能。
§39
39.Ajjaṇhoti ajja ekadivasaṃ. Aggisālamhīti agyāgāre. Sumanānaṃ buddhānaṃ manasā sadiso mano assāti sumanamanaso. Adhicittoti mahākaruṇādīhi adhicitto. Udicchareti ullokesuṃ, parivāresunti attho. Anekavaṇṇā acciyoti chabbaṇṇaraṃsiyo vuttā. Ahaṃ te dhuvabhattena paṭimānanaṃ karissāmīti seso.
39.「今日」者，今日、一日也。火刹摩者，意为火窑、无知屋舍也。『与诸善慧众同心』，谓心相似、心相同。『上心』即大悲等诸禅定心。『上升』者，指升起于世间及周围也。『多色』谓称作六色，此谓杂色。『我必以纯净正见敬重尔等』，为句末结语。
§40
40.Abhikkantāyarattiyāti parikkhīṇāya rattiyā, majjharattisamayeti attho. Abhikkantavaṇṇāti abhirūpacchavivaṇṇā. Kevalakappanti ettha kevala-saddassa anavasesattho, kappa-saddassa samantabhāvo, tasmā anavasesaṃ samantato vanasaṇḍanti attho. Catuddisāti catūsu disāsu. Yatra hi nāmāti yaṃ nāma.
40.「变坏夜间」者，谓夜暮将尽，近中夜时分也。『美色』谓美丽艳色貌。『仅是时代』者，此指世间时节之全体，谓时节名称普遍存在，于是遂有全然、普遍之意，故称为无缺。『四维』者，谓四方也。此处『名之处』，即其所在之名也。
§43
43.Aṅgamagadhāti aṅgamagadharaṭṭhavāsino. Iddhipāṭihāriyanti abhiññiddhiyeva paṭipakkhānaṃ titthiyānaṃ, veneyyasattagatadosānañca haraṇato apanayanato pāṭihāriyaṃ, taṃ taṃ vā sattahitaṃ paṭicca haritabbaṃ pavattetabbanti paṭihāriyaṃ, tadeva pāṭihāriyaṃ. Iddhi eva pāṭihāriyaṃ iddhipāṭihāriyaṃ.
43.「安那国居民」者，谓居住于安那国者。『神通奇迹』者，谓专为修习神通之外道及邪见人，以便夺取人心而施奇迹诡巧，藉以迷惑。『彼神通为此应舍法』，即该奇术因利众生而应当舍弃。神通即是奇迹，神通奇迹同义。
§44
44.Paṃsukūlaṃ uppannaṃ hotīti puṇṇāya dāsiyā sarīraṃ parikkhipitvā chaḍḍitaṃ sāṇamayaṃ kimikulākulaṃ pariyesanavasena uppannaṃ hoti, yaṃ bhagavā bhūmiṃ kampento pārupitvā pacchā mahākassapattherassa adāsi, taṃ sandhāyetaṃ vuttanti vadanti. Kattha nu khotiādiparivitakko jaṭilānaṃ vividhapāṭihāriyadassanatthaṃ kato. Pāṇinā khaṇanto viya iddhiyā mattikaṃ apanetvā dinnattā vuttaṃ ‘‘pāṇinā pokkharaṇiṃ khaṇitvā’’ti.
44.「尘垢出现在身体上」者，谓以完整奴婢之身弃置，宛若尘土、杂草、乱苛所布满之弃物。此为佛陀震动大地后授与大咖萨巴长老之物，故称当谨记。『因何此处纷纭神通演示，为难之处，皆周详思量』。此处以手刮土如神通取得为例，谓“以手刮沙土”喻。
§46
46.Phāliyantu, kassapa, kaṭṭhānīti uruvelakassapena nivedite evamavocāti daṭṭhabbaṃ. Evaṃ sesesupi.
46.「愿其成就」者，诸佛所嘱托大咖萨巴应如是闻。乌鲁味大咖萨巴曾如此陈述，此外诸语亦同此理。
§49
49.Antaraṭṭhakāsuhimapātasamayeti ettha māghamāsassa avasāne catasso, phagguṇamāsassa ādimhi catassoti evaṃ ubhinnaṃ māsānaṃ antare aṭṭharattiyo antaraṭṭhakā nāma. Tāsu antaraṭṭhakāsu rattīsu himapātakāle. Ummujjananimujjanampi sahasā tadubhayakaraṇavasena vuttaṃ.
49.「八夜雪落期」者，谓于寒月、四个月之末尾及四个丰饶月之始，分别称为此八夜。『于此八夜中之雪落时分』，即逆转与顺转交替并作之意谓。
§50
50.Udakavāhakoti udakogho. Reṇuhatāyāti rajokiṇṇāya, atintāyāti attho. Nāvāyāti kullena. Idaṃ nu tvaṃ mahāsamaṇāti idha nu tvaṃ. Dha-kārassa da-kāraṃ, anusārañca katvā ‘‘idaṃ nū’’ti vuttaṃ ‘‘ekamidāha’’ntiādīsu (dī. ni. 1.165, 265) viya. ‘‘Imasmiṃ padese tvaṃ nu kho ṭhitosī’’ti pucchi. Ayamahamasmīti ayamahaṃ idha ṭhitosmīti attho.
50.水汲之意谓水之众多。因尘沾染称为尘湿，超越称为超过之意。舟者，集体之义。此乃谓“尔等为大沙门乎？”即此处意。以音节中“dha”转为“da”，且依次附加，称之“此也有此”等，如《律藏·要集》中所述。乃问汝是否真实立于此地，此意乃“我即为此地立者”。
§51
51.Cirapaṭikāti cirakālato paṭṭhāya. Kesamissaṃ sabbaṃ parikkhāraṃ udake pavāhetvātipi yojetabbaṃ. Araṇikamaṇḍaluādikā tāpasaparikkhārā khārī nāma, taṃharaṇakakājaṃ khārikājaṃ nāma. Aggihutamissanti aggipūjopakaraṇasahitaṃ.
51.久置者，谓长时间经过。指清除头发上的一切污物后，予以冲洗以便使用。森林水瓢等为强烈净化用具，称为盐味。具除污功能，盐味用以盛装火供所需用具。
§52-3
52-3.Upasaggoti upaddavo. ‘‘Aḍḍhuḍḍhāni pāṭihāriyasahassānī’’ti idaṃ nāgadamanādīni pannarasa pāṭihāriyāni vajjetvā vuttaṃ appakamadhikaṃ gaṇanūpagaṃ na hotīti.
52-3.附着为烦恼之意。“重重惊异之千百事”等言，乃谓蛇、巨蟒等十五种奇异生物，此计数虽非确切，但意喻其不计其数，极多无数。
§54
54.Gayāyanti gayānāmikāya nadiyā adūrabhavattā gāmo itthiliṅgavasena gayā nāma jāto, tassaṃ. Gayāsīseti evaṃnāmake piṭṭhipāsāṇe.
54.加耶名由加耶河近有一村而出。该村以男女之形态为名，称之加耶。加耶冠者，即名为加耶之砾石。
‘‘Yamidaṃ cakkhusamphassapaccayā…pe… sukhaṃ vā’’tiādinā cakkhuviññāṇavīthicittesu somanassadomanassaupekkhāvedanāmukhena sesārūpakkhandhānampi ādittataṃ dasseti. Esa nayo sesesupi. Manoti bhavaṅgacittaṃ manodvārassa adhippetattā. Manoviññāṇanti manodvāravīthipaayāpannameva gahitaṃ.
由于眼识触缘……等所起之乐、不乐、舍三种受及相续俱灭之蕴之一切染蕴均受其苦。此谓此处及余处之意。谓行为识为心门所主控。所谓心识，即心门道之传入受持也。
Uruvelapāṭihāriyakathāvaṇṇanā niṭṭhitā. · 优楼频螺神变故事注释终了。
Bimbisārasamāgamakathāvaṇṇanā宾比萨拉相会故事注释
§55
55.Yaññāabhivadantīti yāgahetu ijjhantīti vadanti. Upadhīsūti ettha dukkhasukhādīnaṃ adhiṭṭhānaṭṭhena cattāro upadhī kāmakhandhakilesaabhisaṅkhārūpadhīnaṃ vasena. Tesu khandhūpadhi idhādhippetoti āha ‘‘khandhūpadhīsu malanti ñatvā’’ti. Yaññāti yaññahetu. Yiṭṭheti mahāyāge. Huteti divase divase kattabbe aggiparicaraṇe. Kiṃ vakkhāmīti kathaṃ vakkhāmi.
55.所谓祭祀者，以祭祀为缘起，谓行者所言之意。在此，缘苦乐等四种所依为蕴之关系，乃欲求之意。谓堆积蕴上烦恼之缘得以调伏，其意为“蕴中烦恼因所染暑坏”。所谓祭祀即祭祀因。愿我当以大祭多日勤修火供之仪。问何为言？今当解说。
§57-8
57-8.Āsīsanāti manorathā. Siṅgīsuvaṇṇanikkhenāti siṅgīsuvaṇṇassa rāsinā. Suvaṇṇesu hi yuttikataṃ hīnaṃ. Tato rasaviddhaṃ seṭṭhaṃ, tato ākaruppannaṃ seṭṭhaṃ, tato yaṃkiñci dibbasuvaṇṇaṃ seṭṭhaṃ , tatrāpi cāmīkaraṃ, tato sātakumbhaṃ, tato jambunadaṃ, tatopi siṅgīsuvaṇṇaṃ seṭṭhaṃ. Tassa nikkhaṃ nāma pañcasuvaṇṇaparimāṇaṃ. Aṭṭhasuvaṇṇādibhedaṃ anekavidhampi vadanti. Dasasu ariyavāsesūti –
第57至58句。“Āsīsanāti manorathā”即为愿望或期待之意。“Siṅgīsuvaṇṇanikkhenāti siṅgīsuvaṇṇassa rāsinā”指由狮子黄金之宝堆积而成。黄金相较其他金属属较低质，因此在按质次排列时，粗劣的金最下，次之为熔炼精炼后更上乘的，再次为天界所用之金更上，此外依次为称为『阿米迦』的金、称为『洒塔坤波』的金、称为『闍本那陀』的金，最后为狮子黄金最为尊贵。其总量相当于五种黄金单位。关于黄金的类别，古籍中有八种以上不同分级。所谓“十种圣者之家”，指——
‘‘Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno paṇunnapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño’’ti (dī. ni. 3.348, 360; a. ni. 10.19) –
“沙利子，比库！比库断除五盖，具足六和，独守一切，持守戒律；具足分别正义，行独处法，意念不动，身心安宁，心解脱，慧清明。”此文出自《中部·尼连禅经》第三卷348页、360页；以及《増一阿含》第十卷19品。
Evamāgatesu dasasu ariyavāsesu. Tattha pañcaṅgavippahīnoti pañcanīvaraṇehi vippayuttatā vuttā. Chaḷaṅgasamannāgatoti iṭṭhādīsu chasu ārammaṇesu somanassitādipaṭipakkhā chaḷaṅgupekkhā vuttā. Ekārakkhoti upaṭṭhitasatitā. Saṅkhāyasevanā adhivāsanā parivajjanā vinodanāsaṅkhātāni cattāri apassenā nissayā etassāti caturāpasseno, etena ca te nissayā dassitā. Paṇunnāni apanītāni diṭṭhigatikehi paccekaṃ gahitāni diṭṭhisaccāni yassa, so paṇunnapaccekasacco, tena lokiyañāṇena diṭṭhippahānaṃ vuttaṃ. Kāmesanā bhavesanābrahmacariyesanāsaṅkhātā esanā sammadeva avayā anūnā saṭṭhā nisaṭṭhā anenāti samavayasaṭṭhesano. Etena tiṇṇaṃ esanānaṃ abhāvo vutto. ‘‘Anāvilasaṅkappo’’ti iminā kāmavitakkādīhi anāvilacittatā. ‘‘Passaddhakāyasaṅkhāro’’ti iminā catutthajjhānasamāyogena vigatadarathatā vuttā. ‘‘Suvimuttacitto’’ti iminā maggo. ‘‘Suvimuttapañño’’ti iminā paccavekkhaṇañāṇamukhena phalañāṇaṃ vuttaṃ. Ete hi ariyā vasanti etthāti ariyavāsāti vuccanti . Te pana vāsā vutthā vasitā sampāditā yena, so vutthavāso, bhagavā. Dasabaloti dasahi kāyabalehi, ñāṇabalehi ca upeto. Yāni hetāni –
所谓十种圣者之家，指上述诸圣者皆具备。所谓“断除五盖”，即断除五种烦恼蔽障。所谓“具足六和”，即对六种境界诸如欲爱等无嗔恚等之欢喜持平，具足六和合之相。所谓“独守一切”，即专心一意守护正法。所谓“持守戒律”，即戒法不违反。所谓“具足分别正义”，指具足正确见解分别能力，理解实相，各别知见成熟，故称“独守真理”。所谓“意念不动”，即心念不动摇、恒常恬静。所谓“身心安宁”，以第四禅定之身心柔和安稳为识别。所谓“心解脱”，即行者已解脱三界烦恼，于五盖无扰，心持安静。所谓“慧清明”，以慧眼观察成就，见法真谛而得果智。此皆圣圣修行者之所依止者，是为四足安住。文中说三种根本烦恼断绝。所谓“不动念”，即无欲际想等扰乱心念。所谓“身安稳调”，指第四禅之妙和。所谓“心得自在”，即道者心得证解脱。所谓“慧清明”，是观察觉知见智之结成果。此皆圣者所居之处，即称为圣者之家。圣者之家是由此诸修行功德建立。所谓“十力”，即借十种身心与智慧之力量。就成就之因而言——
‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
“犹如沼泽中之落羽，雪白、赤白、红黑；香水、吉祥曼陀罗，以及十种布萨仪轨之物。”
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (ma. ni. aṭṭha. 1.148; saṃ. ni. aṭṭha. 2.2.22; a. ni. aṭṭha. 3.10.21; vibha. aṭṭha. 760; udā. aṭṭha. 75; bu. va. aṭṭha. 1.39; cūḷani. aṭṭha. 81; paṭi. ma. aṭṭha. 2.2.44) –
此论见《中部》、《增一部·八品》等多处经文注解。所谓布萨即戒律守持，十种布萨盖藏在《增一部》、《毗婆沙》等处亦有记载。
Evaṃ vuttāni dasahatthikulāni purimapurimato dasabalaguṇopetāni, tesu sabbajeṭṭhānaṃ dasannaṃ chaddantānaṃ balāni bhagavato kāyassa dasabalāni nāma. Tañca kāḷāvakasaṅkhātānaṃ pakatihatthīnaṃ koṭisahassassa, majjhimapurisānaṃ pana dasannaṃ koṭisahassānañca balaṃ hoti, taṃ ‘‘nārāyanasaṅghātabala’’ntipi vuccati.
如此所说之十种手臂重集俱具丰富功德，昭示前后皆备十种力量。其力量代表世尊身心十种力量。猶如名为“黑沼泽”的大象，数量有千万；中人亦达千万之力，此乃“那罗延僧伽多力量”之称。
Yāni panetāni pāḷiyaṃ ‘‘idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādinā (ma. ni. 1.148; a. ni. 10.21; vibha. 760; paṭi. ma. 2.44) vuttāni ṭhānāṭhānañāṇabalaṃ, kammavipākañāṇabalaṃ, sabbatthagāminipaṭipadāñāṇabalaṃ, anekadhātunānādhātulokañāṇabalaṃ, sattānaṃ nānādhimuttikatāñāṇabalaṃ, indriyaparopariyattañāṇabalaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānañāṇabalaṃ, pubbenivāsañāṇabalaṃ, dibbacakkhuñāṇabalaṃ, āsavakkhayañāṇabalanti dasabalañāṇāni, imāni bhagavato dasabalāni nāma. Dasahi asekkhehi aṅgehīti arahattaphalasampayuttehi pāḷiyaṃ ‘‘asekkhā sammādiṭṭhi…pe… asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimuttī’’ti (dī. ni. 3.348, 360) evaṃ vuttehi dasahi asekkhadhammehi samannāgato. Ettha ca dassanaṭṭhena vuttā sammādiṭṭhi eva jānanaṭṭhena sammāñāṇantipi vuttā, vuttāvasesā pana phalacittasampayuttā sabbe phassādidhammā sammāvimuttīti vuttāti daṭṭhabbaṃ.
关于巴利语中有所谓“idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī”（在此，沙利佛，如来从处到处，位到位，真实知道）的文句（见《大念处经》1.148、《增支部》10.21、《增支经注》760、《经律别录》2.44）所述，这些文句讲述了根本认识浊、业果识力、通达一切处前行道识力、多世界多界识力、有情多种见解识力、根门超越识力、禅定解脱定识力、烦恼断灭觉知识力、宿命智识力、天眼智识力、烦恼灭除识力等共计十种识力，乃是世尊的十种优胜识力。所谓十种优胜，指的是这些识力都具足无缺，且与阿拉汉果相应。巴利文云：“无缺正见……无缺正定、无缺正智、无缺正解脱”（《中部·念处》3.348,360）如是说，说明世尊具足这十种无缺识力。其中以“见地”所证悟者是正见识力；以“认知”为证则是正智识力；而以对一切感受蕴等皆具果断之心称为正解脱识力。据此可见此处论述的十种无缺识力俱全，与果位相契合。
Bimbisārasamāgamakathāvaṇṇanā niṭṭhitā. · 宾比萨拉相会故事注释终了。
Sāriputtamoggallānapabbajjākathāvaṇṇanā沙利子与摩嘎剌那出家事之解释
§60
60. Sārībrāhmaṇiyā putto sāriputto. Moggalībrāhmaṇiyā putto moggallāno. Channaparibbājakassāti setavatthena hirikopīnaṃ chādetvā vicaraṇakaparibbājakassa, tena ‘‘nāyaṃ naggaparibbājako’’ti dasseti. ‘‘Upaññāta’’nti imassa vivaraṇaṃ ñāto cevāti. ‘‘Magga’’nti imassa vivaraṇaṃ upagato ca maggoti. Tena ca upaññātanti ettha ñāta-saddo ñāṇapariyāyo. Magganti liṅgavipallāsena maggova vutto. Upasaddo ca upagamanattho maggasaddenapi sambandhitabboti dasseti. Idaṃ vuttaṃ hoti – yasmā piṭṭhito piṭṭhito anubandhanaṃ nāma atthikehi upaññātaṃ upagatañāṇañceva hoti, tehi upagato paṭipanno maggo ca, tasmā yaṃnūnāhaṃ anubandheyyanti. Upaññātaṃ nibbānanti upapattiyā anumānena ñātaṃ nibbānaṃ. ‘‘Magga’’nti imassa vivaraṇaṃ maggantoti, anumānena ñātaṃ paccakkhato dassanatthāya gavesantoti attho.
60. "沙利婆罗门之子即沙利佛，摩嘎利婆罗门之子即摩嘎剌那。称为遮面游方者者，谓其以白布遮掩羞耻部位游行，因此称为‘不裸游方者’。"所谓‘已知’，此处说明其义为‘已知’。‘圣道’，此处说明其义为‘已达圣道’。由此‘已知’为‘已悟’之意，是知见的总称。‘道’在此为通假误用的‘道’字。‘方便’一词与‘道’之辞相关。此有文：[巴利文原文大意]——因这依止业果相续者，遂得已知之智慧。依此已达之道而修行，于是谓之已知。所谓‘已知涅槃’乃由因果推理知晓涅槃之实。‘道’此义乃指其表达依理推知或求证之意。
Nirodho ca nirodhūpāyo ca ekasesena nirodhoti vuttoti dassento ‘‘atha vā’’tiādimāha. Paṭipādentoti nigamento.
“灭尽”及“灭尽之因”（相应的对治法）通常统称为“灭”，有时表示“或者”等语气，意为应当行持。
Ito uttarīti ito mayā laddhasotāpattito uttari itaramaggattayaṃ yadipi natthi, tathāpi eso eva mayā gavesito nibbānadhammoti attho.
“此处之后”意指我此处所闻的初果（得入流果），比此之后别派的法不复称有，尽管如此，此处所追究者乃是涅槃实法。
§62-3
62-3.Tadārammaṇāyāti nibbānārammaṇāya sotāpattiphalavimuttiyā. Tesaṃ āyasmantānanti saparisānaṃ tesaṃ dvinnaṃ parisānaṃ tasmiṃyeva khaṇe bhagavato dhammaṃ sutvā arahattaṃ pāpuṇi, aggasāvakā pana attano ñāṇakiccassa mahantatāya katipāhaccayena. Tenāha ‘‘eva’’ntiādi. Usūyanakiriyāya kammabhāvaṃ sandhāya ‘‘upayogatthevā’’ti vuttaṃ.
62-3. “当时秉持着涅槃相应”意指因得初果，觉悟解脱。所谓应当者，即教团的两部派中，当时同时听闻佛陀法已得圆满阿拉汉果者。教团领袖们因其自知智慧而少时伊达。此处所说“如是”等，乃因业缘得生，称为“应方便教法”。
Sāriputtamoggallānapabbajjākathāvaṇṇanā niṭṭhitā. · 沙利子与摩嘎剌那出家事之解释已毕。
Upajjhāyavattakathāvaṇṇanā依止师义务事之解释
§64
64.Vajjāvajjanti khuddakaṃ, mahantañca vajjaṃ. Uttiṭṭhapattanti ettha uttiṭṭhaṃ nāma piṇḍāya caraṇaṃ vuccati ‘‘uttiṭṭhe nappamajjeyyā’’tiādīsu (dha. pa. 168) viya. Uttiṭṭhatthāya gahitaṃ pattaṃ uttiṭṭhapattaṃ, tenāha ‘‘piṇḍāya caraṇakapatta’’nti. Tassa upanāme ko dosoti āha ‘‘tasmiṃ hī’’tiādi. Tasmāti yasmā manussā etasmiṃyeva ete bhuñjantīti uttiṭṭhapatte ucchiṭṭhasaññino, tasmā uttiṭṭhapattanti vuttaṃ uttiṭṭha-saddeneva manussānaṃ saññāya ucchiṭṭhatāpi gammatīti. Keci pana ‘‘ucchiṭṭhasaddena samānattho uttiṭṭhasaddo’’ti vadanti. ‘‘Uttiṭṭhā’’ti tvāpaccayantopi hotīti āha ‘‘uṭṭhahitvā’’ti. Upajjhāyaṃ gahetunti upajjhāyattaṃ manasā gahetuṃ, yācanavacanena tassa anumatiṃ gahetunti vā attho.
64. “跋阇跋阇”意为小的罪恶，“大跋阇”意为大的罪恶。所谓“起立”，在此是指托缽行脚的行为，即行脚请食（依《法句经·168》所说“起立就不懈怠”等）。为此，“起立钵”即托钵。对此名称，询问其过错者回应曰“在于此（笑语）”，意指人们因此得以饮食。故称“起立钵”为“托钵”。称谓“托钵”正是出于此意义。有人问：“这为何为过？”答曰：“因为人在此处饮食，故称。”有人则解为“托钵”一词，因其与“起立”二说同义而名之。有人称“托”亦有“举起”义，故言“已举起”。“受付”者谓以心受教导，或以言辞获准同意，皆属此义。
§65
65. Patissayanaṃ patisso, garuṃ nissāya vattanabhāvo, yaṃkiñci gāravanti attho. Saha patissena sappatisso, paraṃ jeṭṭhaṃ katvā tassovāde vattanatāti attho. Tenāha ‘‘jeṭṭhakabhāvañca upaṭṭhapetvā’’ti. Sāhūti sādhu sundaraṃ. Lahūti agaru, subharatāti attho. Opāyikanti upāyapaṭisaṃyuttaṃ, evaṃ paṭipajjanaṃ nittharaṇūpāyoti attho. Patirūpanti sāmīcikammamidanti attho. Pāsādikenāti pasādāvahena kāyavacīpayogena sampādehīti attho. Kāyenāti etadatthaviññāpakaṃ hatthamuddādiṃ dassento kāyena viññāpeti. Sādhūti sampaṭicchanaṃ sandhāyāti upajjhāyena ‘‘sāhū’’tiādīsu vuttesu saddhivihārikassa ‘‘sādhū’’ti sampaṭicchanaṃ vacanaṃ sandhāya ‘‘kāyena viññāpetī’’tiādi vuttanti adhippāyo. Āyācanadānamattenāti saddhivihārikassa paṭhamaṃ āyācanamattena, tato upajjhāyassa ca ‘‘sāhū’’tiādinā vacanamattenāti attho.
65. 「依怙关系」即指依止、依靠的性质，谓任何有重尊意义者。与依止相应者是同尊或从尊，称为依止中极尊者，强调依止时的庄重义。故言『设立长位』，意指以尊长地位示范。于是说“设立长者身份”的意思。『恋好』是赞美、优美之意；『轻蔑』意为不尊重或逊色。『方法』是指与方法相连，即实践之法，如此修行即是超脱之道的含义。『依止的相』是指符合正当所作所为。『优美端庄』表示以恭敬专注身语意建立庄严。『身』指示示意依止的手势或用身体表达。『赞叹』意指注重合适的言语，如师长对弟子的赞美称之为「赞」。『乞求布施的仅限』指初次乞求时的尊敬，随后师长以赞美诸语实现此义。释义则为如此。
§66
66.Assāti saddhivihārikassa. Dve cīvarānīti uttarāsaṅgaṃ, saṅghāṭiñca sandhāya vadati. Ito paṭṭhāyāti ‘‘na upajjhāyassa bhaṇamānassā’’ti ettha na-kārato paṭṭhāya, tena ‘‘nātidūre’’tiādīsu na-kārapaṭisiddhesu āpatti natthīti dasseti. Sabbattha dukkaṭāpattīti āpadāummattakhittacittavedanaṭṭatādīhi vinā paṇṇattiṃ ajānitvāpi vadantassa gilānassapi dukkaṭameva. Āpadāsu hi antarantarā kathā vattuṃ vaṭṭati. Evamaññesupi na-kārapaṭisiddhesu īdisesu, itaresu pana gilānopi na muccati. Pāḷiyaṃ ‘‘heṭṭhāpīṭhaṃ vā parāmasitvā’’ti idaṃ pubbe tattha ṭhapitapattādinā asaṅghaṭṭanatthāya vuttaṃ, cakkhunā oloketvāpi aññesaṃ abhāvaṃ ñatvāpi ṭhapetuṃ vaṭṭati eva. Āpattiyā āsannanti āpattikaraṇameva.
66. 『否定』为赞叹者，指两件法衣，特指长袈裟与袈裟。由于师长未当面指责，意谓未作此等行为，所以不存在不能作此行为的过失。凡所有过失，皆因心术不正及烦恼，非言辞所能完全表达，故未涉足之事亦称不善。至于非当事人之间往往会有议论。因此在此类情形虽无行为者未必免于污名。巴利经文云“即便摒弃以下也……”言非僧团所行之事。即使观察他人无此行为，为示例仍应予以设立。所谓过失的“接近”即指过失的产生机会。
Gāmeti antogāme tādise maṇḍapādimhi. Antaraghareti antogehe. Paṭikkamaneti āsanasālāyaṃ. Dhotavālikāyāti udakena gataṭṭhāne nirajāya parisuddhavālikāya. Niddhūmeti jantāghare jaliyamānaaggidhūmarahite. Jantāgharañhi nāma himapātabahulesu desesu tappaccayarogapīḷādinivāraṇatthaṃ sarīrasedāpanaṭṭhānaṃ. Tattha kira andhakārapaṭicchannatāya bahūpi ekato pavisitvā cīvaraṃ nikkhipitvā aggitāpaparihārāya mattikāya mukhaṃ limpitvā sarīraṃ yāvadatthaṃ sedetvā cuṇṇādīhi ubbaṭṭetvā nahāyanti. Teneva pāḷiyaṃ ‘‘cuṇṇaṃ sannetabba’’ntiādi vuttaṃ. Ullokanti uddhaṃ olokanaṭṭhānaṃ. Uparibhāganti attho.
『行时』指往返要道，恰似亭轩前。『内部住所』即内室。『退席』指在坐位或客厅之中退出。『洗浴池』指在水处修浄身心的浴池。『休弃』指脱离尘埃的清洁盥洗处。所称「住处」为多雪寒冷之地，以防止热伤及皮肤病之所在。于此处因多暗无光，众多比库依身体暗处藏匿，脱下衣物放置一侧，借助泥土敷面以除火烤之苦，沐浴以灰泥清洗身躯，抹以化石粉等灭除秽垢。巴利文言“须敷化石粉”等即此意。『抬视』谓向上观看。『上方部分』亦是此意。
Aññattha netabboti yattha viharato sāsane anabhirati uppannā, tato aññattha kalyāṇamittādisampattiyuttaṭṭhāne netabbo. Visabhāgapuggalānanti lajjino vā alajjino vā upajjhāyassa avaḍḍhikāme sandhāya vuttaṃ. Sace pana upajjhāyo alajjī ovādampi na gaṇhāti, lajjino ca etassa visabhāgā honti, tattha upajjhāyaṃ vihāya lajjīheva saddhiṃ āmisādiparibhogo kātabbo. Upajjhāyādibhāvo hettha na pamāṇanti daṭṭhabbaṃ. Pariveṇaṃ gantvāti upajjhāyassa pariveṇaṃ gantvā. ‘‘Na susāna’’nti idaṃ upalakkhaṇaṃ, upacārasīmato bahi gantukāmena anāpucchā gantuṃ na vaṭṭati.
『不得前往他处』意指若在本教法中对修行生起厌离之心，应禁止去往他处，包括良友等所在之处。所谓不适宜者，指羞耻或无耻等无损于师长者所生之嫌恶心。如师长劝戒不听，羞耻者堕入悖逆者之类，于此应弃师长而与愚痴同流合污。师长身份等事须明辨不可轻忽。『随行』意谓跟随师长左右。『不合适』为指示禁止无故离开临教场所，禁止无故外出而不问过。
Upajjhāyavattakathāvaṇṇanā niṭṭhitā. · 依止师义务事之解释已毕。
Saddhivihārikavattakathāvaṇṇanā依止弟子义务事之解释
§67
67. Saddhivihārikavattakathāyaṃ saṅgahetabbo anuggahetabbotiādīsu anādariyaṃ paṭicca dhammāmisehi asaṅgaṇhantānaṃ ācariyupajjhāyānaṃ dukkaṭaṃ vattabhedattā. Teneva parivārepi ‘‘nadento āpajjatī’’ti (pari. 322) vuttaṃ. Sesaṃ suviññeyyameva.
67. 关于赞叹修行者语句中“应团结应扶持”等是对不敬的、不合教义者与师长不和所产生恶果的说明。由此也说过“不调和必招祸乱”。其余内容可依此类推明了。
Saddhivihārikavattakathāvaṇṇanā niṭṭhitā. · 依止弟子义务事之解释已毕。
Nasammāvattanādikathāvaṇṇanā不恭敬等事之解释
§68
68. Nasammāvattanādikathāyaṃ vattaṃ na pūreyyāti ‘‘vattakaraṇakālo’’ti vatthuvijānanavasena ñatvā mānakosajjādivasena vā upajjhāyādīsu anādarena vā ‘‘akātuṃ na vaṭṭatī’’ti ajānanatāya vā na kareyya, dukkaṭameva. Asañcicca asatiyātiādīhi ca akarontassa pana anāpatti. Sabbāni hi vattāni sekhiyāneva, tasmā sekhiyesu vuttanayenevettha sabbopi vinicchayo veditabbo. Gehassitapemanti mettāpemaṃ.
68. 关于否定赞叹等事，言“行为时机未至”，意指了解教义者、或因师长等的无礼，不应妄为，若无知妄作，必生恶果。虽不期望，但不可违犯。未察觉亦如此。所有行为如同戒律中之应学法，故在应学法次第内通过思维判断诸法。当中示以对家庭和睦如慈爱护持的比喻。
Sādiyanaṃvā asādiyanaṃ vā na jānātīti ‘‘mayi sādiyante akarontānaṃ āpatti hoti, paṭikkhipitvā asādiyante āpatti na hotī’’ti evaṃ na jānātīti attho. ‘‘Tesu eko vattasampanno bhikkhu…pe… tesaṃ anāpattī’’ti vacanato sace koci ‘‘tumhākaṃ saddhivihārike, antevāsike vā gilāne upaṭṭhahissāmi, ovādānusāsaniādikaṃ sabbaṃ kattabbaṃ karissāmī’’ti vadati, te vā saddhivihārikādayo ‘‘appossukkā hothā’’ti vadanti, vattaṃ vā na sādiyanti, ācariyupajjhāyānampi anāpatti.
是否知道可与不可知？此意谓“对我而言，若与我可相应者而不相应，则有过失；若排斥不可相应者，则无过失”。即所谓“不知道”的含义。若其中一位具德比库等，称“无过失”。若有人说“至于你们这些持信修行者、行住在内者，我将在病时侍奉你们，恪守劝诫戒律等一切应当行事”，此时他们或作为持信修行者等者会说“请宽恕”，无罪过，亦不相应。对此，导师与长老亦无过失。
Nasammāvattanādikathāvaṇṇanā niṭṭhitā. · 不恭敬等事之解释已毕。
Rādhabrāhmaṇavatthukathāvaṇṇanā拉达婆罗门事缘之解释
§69
69. Rādhabrāhmaṇavatthusmiṃ pāḷiyaṃ uppaṇḍuppaṇḍukajātoti sakalasarīre sañjātapaṇḍuvaṇṇo. Paṇḍuvaṇṇassa sakalasarīre byāpitabhāvadassanatthañhi vicchāvacanaṃ kataṃ. Adhikāranti upakāraṃ. Katavedinoti attano kataṃ upakāraṃ paṭikiriyāya ñāpakā. Upasampadākammavācāya yaṃ vattabbaṃ, taṃ pariyosāne vakkhāma. Parimaṇḍalehīti paripuṇṇehi.
第六十九条。于《蚂蚁婆罗门故事》中，巴利语“uppaṇḍuppaṇḍukajā”意为“全身生青蛙色者”，此色乃遍布全身的青蛙状青白色（paṇḍuvaṇṇo）。对青蛙色于全身普遍状态的解释，作了详细说明。所谓“adhikāra”意味利益、方便。所谓“katavedin”指明示自己所作的方便。关于授具戒时当行的戒语，我们将在末尾详细说明。所谓“parimaṇḍala”，即完全、圆满之意。
§71-73
71-73.Paṇṇattivītikkamanti sikkhāpadavītikkamaṃ. Pāḷiyaṃ piṇḍiyālopabhojananti jaṅghapiṇḍimaṃsabalena caritvā ālopālopavasena pariyiṭṭhabhojanaṃ. Atirekalābhoti bhikkhāhārato adhikalābho. Saṅghabhattādīnaṃ vibhāgo senāsanakkhandhake āvi bhavissati. Vihāroti tiṇakuṭikādisahito pākāraparicchinno sakalo saṅghārāmo. Aḍḍhayogoti ekasālo dīghapāsādo. Hatthipiṭṭhigaruḷasaṇṭhāno dīghapāsādotipi vadanti. Pāsādoti caturasso ucco anekabhūmakapāsādo. Hammiyanti muṇḍacchadano candikaṅgaṇayutto nātiucco pāsādo. Guhāti pabbataguhā. Pūtimuttanti gomuttaṃ.
第七十一至七十三条。所谓“戒条违犯”，即违反戒律法的行为。巴利语“piṇḍiyālopabhojananti”为“吃脚小腿肉”的意，即徒行贪食肉体软肉，随意吃食，使其成为残食。所谓“atirekalābha”为过度受益，即比库多获取利益。关于僧饭等区分，将在僧团功课篇中说明。所谓“vihāra”指连带草棚等围合起来的整个僧院。所谓“aḍḍhayoga”为一丘，即单一僧舍。所谓“hatthipiṭṭhigaruḷasaṇṭhāna”为“以象足与藤条结成的聚集体”，也指大型僧舍。所谓“pāsāda”为高高的楼阁，多层建筑。所谓“hammi”为剃发头盖下的灰、蝉鳞等，带有脏污的建筑称“低矮楼阁”。“guha”指山洞，“pūtimutta”即牲口粪。
Rādhabrāhmaṇavatthukathāvaṇṇanā niṭṭhitā. · 拉达婆罗门事缘之解释已毕。
Ācariyavattakathāvaṇṇanā老师义务之解释
§76
76.Sahadhammikaṃ vuccamānoti ‘‘evaṃ nivāsetabba’’ntiādinā sikkhāpadena ovadiyamāno. Vādaṃ āropetvāti ‘‘olambitvā nivāsanādīsu ko doso? Yadi doso bhaveyya , parimaṇḍalanivāsanādīsupi doso siyā’’tiādinā niggahaṃ āropetvā. Taṃyeva titthāyatananti diṭṭhisaṅkhātatitthameva āyatanaṃ dukkhuppattiṭṭhānanti titthāyatanaṃ. Āyasmato nissāya vacchāmīti āyasmantaṃ nissāya vasissāmīti attho.
第七十六条。所谓“同法者”，即受戒正受教的意思，戒语奉劝说“应如此安住”等。所谓“vādaṃ āropetvā”为“加以指摘争论”，如批评说“依附宿舍等有什么过错？若有过错，则连整个寺院也有过失”，以此种种理据进行反驳、辩驳。所谓“titthāyatana”即“异端之地”，指有异见分裂的场所，是苦难之所。所谓“āyasmato nissāya vacchā”意谓“依止具寿者的允许”，意为依止某具寿长老而居。
Ācariyavattakathāvaṇṇanā niṭṭhitā. · 老师义务之解释已毕。
Paṇāmanākhamāpanākathāvaṇṇanā逐出与请求宽恕论的注释
§80
80. Yaṃ pubbe lakkhaṇaṃ vuttaṃ, teneva lakkhaṇena nissayantevāsikassa āpatti na veditabbāti sambandhayojanā daṭṭhabbā. Potthakesu pana ‘‘na teneva lakkhaṇenā’’ti ettha na-kāraṃ chaḍḍetvā ‘‘teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā’’ti likhanti, taṃ pamādalikhitaṃ. Tathā hi teneva lakkhaṇena āpattibhāve gayhamāne nissayamuttakassāpi amuttakassāpi āpatti evāti vuttalakkhaṇena āpattiṃ āpajjeyya. Tathā ca ‘‘nissayantevāsikena hi yāva ācariyaṃ nissāya vasati, tāva sabbaṃ ācariyavattaṃ kātabba’’nti iminā anantaravacanena virodho siyā. Visuddhimaggepi ca –
第八十条。过去所说的标志，即为判别依止者有无过失的依据。此处有联系与结合之意。经文中书写“不以此标志”为无因，若舍弃此义，则写作“依此标志之依止者应当知有过失”，此为疏忽误写。确如经文所谓，依此标志论定过失，即使对于大依止者、小依止者，皆当生过失。且谓“依止者只要依止导师，导师一切行为均应承担”，此句与先句含义对立。于《净道论》中亦有明说——
‘‘Nissayācariya, uddesācariya, nissayantevāsika, uddesantevāsika, samānācariyakā pana yāva nissayauddesā anupacchinnā. Tāva paṭijaggitabbā’’ti (visuddhi. 1.41) –
“依止导师者、为其目的而依止导师者、依止者、为其目的而依止者、同导师者，凡依止与目的未断绝者，皆当受责备。”（《净道论》一·四一）此意。
Vuttaṃ . Tasmā vuttanayena idha parigaḷitaṃ na-kāraṃ ānetvā teneva saddhivihārikassa vutteneva lakkhaṇena nissayantevāsikassa āpatti na veditabbāti evamattho gahetabbo.
已述。因此,依照所述方式,将此处所省略的「那」字带入,以同样所述的特征,依止者与同住者之间的犯戒,不应被认定——应如此理解其义。
Paṇāmanākhamāpanākathāvaṇṇanā niṭṭhitā. · 逐出与请求宽恕论的注释终了。
Nissayapaṭippassaddhikathāvaṇṇanā依止关系止息论的注释
§83
83. Nissayapaṭippassaddhikathāyaṃ ‘‘yo vā ekasambhogaparibhogo, tassa santike nissayo gahetabbo’’ti iminā lajjīsu eva nissayaggahaṇaṃ niyojeti alajjīsu paṭikkhittattā. Ettha ca paribhogasaddena ekakammādiko saṃvāso gahito paccayaparibhogassa sambhoga-saddena gahitattā, etena ca sambhogasaṃvāsānaṃ alajjīhi saddhiṃ na kattabbataṃ dasseti. Parihāro natthīti āpattiparihāro natthi. Tādisoti yattha nissayo gahitapubbo, yo ca ekasambhogaparibhogo, tādiso. Tathā vuttanti ‘‘lahuṃ āgamissāmī’’ti vuttañceti attho. ‘‘Cattāri pañca divasānī’’ti idaṃ upalakkhaṇamattaṃ. Yadi ekāhadvīhena sabhāgatā paññāyati, ñātadivasena gahetabbova. Athāpi catupañcāhenāpi na paññāyati, yattakehi divasehi paññāyati, tattakāni atikkametabbāni. Sabhāgataṃ olokemīti pana leso na kātabbo.
83. 在「依止寂止」一节中,「凡共同受用、共同使用者,应于其处取得依止」——此语将取得依止之事限定于有惭者之间,因为对无惭者已予禁止。此处「共同使用」一词所摄,乃是共同羯磨等同住关系,因为资具的受用已由「共同受用」一词所摄;由此亦显示,共同受用与同住之事不应与无惭者共行。「无有回避」者,即无有回避犯戒之道。「如此之处」者,即曾于其处取得依止、且共同受用共同使用之处。「如所说」者,即「我将快快回来」之所说,此为其义。「四五日」,此仅为举例说明。若一日二日之内同类情况已然显现,则应以已知之日数计算。若乃至四五日仍未显现,则应待其显现之日数过后方可。然而,「我是在观察是否同类」——此借口不可为之。
Daharā suṇantīti ettha asutvāpi āgamissati, kenaci antarāyena cirāyatīti saññāya sati labbhateva parihāro. Tenāha ‘‘idhevāhaṃ vasissāmīti pahiṇati, parihāro natthī’’ti.
「年幼者在听」——此处,即便未曾听闻,若有「因某种障缘而迟延,他终将到来」之想,则仍可得回避。因此说:「若传话言『我将住在此处』,则无有回避」。
Ekadivasampi parihāro natthīti gamane nirussāhaṃ sandhāya vuttaṃ. Saussāhassa pana senāsanapaṭisāmanādivasena katipāhe gatepi na doso.
「即便一日亦无回避」——此语针对出行时懈怠无力者而说。然而,对于精进有力者,即便因整理住所等事而耽搁数日,亦无过失。
Tatreva vasitabbanti tatra sabhāgaṭṭhāne eva nissayaṃ gahetvā vasitabbaṃ. ‘‘Taṃyeva vihāraṃ…pe… vasituṃ vaṭṭatī’’ti iminā upajjhāye saṅgaṇhanteyeva taṃsamodhāne nissayapaṭippassaddhi vuttā, tasmiṃ pana kodhena vā gaṇanirapekkhatāya vā asaṅgaṇhante aññesu gahito nissayo na paṭippassambhatīti dasseti.
「应住于彼处」者,即应于彼同类之处取得依止后而住。「应住于彼寺……乃至……住于彼处为宜」——此语所述依止寂止,是在和尚摄受之时方成立;若彼因嗔恚或不顾僧团而不予摄受,则于其他处所取得之依止不得寂止,此乃所示之义。
Ācariyamhā nissayapaṭippassaddhiyaṃ vutto ‘‘koci ācariyo’’tiādiko nayo upajjhāyapakkamanādīsupi netvā tattha ca vutto idhāpi netvā yathārahaṃ yojetabbo.
在「从老师处依止寂止」一节中所述「某位老师」等方式,亦应引申运用于和尚离去等情形,彼处所述者,此处亦应引申,依情况适当配合运用。
Dve leḍḍupāte atikkamma aññasmiṃ vihāre vasantīti upacārasīmato bahi aññasmiṃ vihāre antevāsikānaṃ vasanaṭṭhānato dve leḍḍupāte atikkamma vasanti. Tena bahiupacārepi antevāsikādīnaṃ vasanaṭṭhānato dvinnaṃ leḍḍupātānaṃ antare āsannapadese vasati, nissayo na paṭippassambhatīti dasseti. Antoupacārasīmāyaṃ pana dve leḍḍupāte atikkamitvā vasato nissayo na paṭippassambhateva.
「超越两掷石距离,住在另一寺院」者,从近行界外的另一寺院中弟子们的住处超越两掷石距离而住。由此显示:即使在外近行界,从弟子等的住处两掷石距离之间的邻近处所住,依止不失效。然而在内近行界中,超越两掷石距离而住者,依止即失效。
Nissayapaṭippassaddhikathāvaṇṇanā niṭṭhitā. · 依止关系止息论的注释终了。
Upasampādetabbapañcakakathāvaṇṇanā关于应予达上的五则之论的注释
§84
84. Upajjhācariyalakkhaṇakathāyaṃ na sāmaṇero upaṭṭhāpetabboti upajjhāyena hutvā na pabbājetabbo. Asekkhassa ayanti asekkho, lokiyalokuttaro sīlakkhandho.
八十四、在戒师与老师的特相论中,「不应令沙玛内拉侍奉」者,不应作为戒师而令其出家。「无学者的此」者,无学者,即世间与出世间的戒蕴。
Antaggāhikāyāti sassatucchedakoṭṭhāsaggāhikāya. Pacchimāni dveti appassuto hoti, duppañño hotīti imāni dve aṅgāni. Pacchimāni tīṇīti na paṭibalo uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānātīti imāni tīṇi. Kukkuccassa hi pāḷiaṭṭhakathānayasaṅkhātadhammato vinodetuṃ apaṭibalatā nāma abyattatā eva hotīti sāpi āpattiaṅgameva vuttā.
「持边见者」者,执取常见与断见边际者。「后二」者,即「少闻」与「劣慧」这二支。「后三」者,即「不能如法消除已生的追悔」、「不知罪」、「不知罪的出离」这三者。因为不能如法——即依圣典与注疏之理——消除追悔,此无能力即是不熟练,故此亦说为罪支。
Abhivisiṭṭho uttamo samācāro ābhisamācāro, vattapaṭivattasīlaṃ. Taṃ ārabbha paññattā khandhakasikkhāpadasaṅkhātā sikkhā ābhisamācārikā. Sikkhāpadampi hi taṃ tattha paṭipūraṇatthikehi uggahaṇādivasena sikkhitabbato ‘‘sikkhā’’ti vuccati. Maggabrahmacariyassa ādibhūtā kāraṇabhūtāti ādibrahmacariyakā sikkhā, ubhatovibhaṅgapariyāpannasikkhāpadaṃ. Teneva visuddhimaggepi ‘‘ubhatovibhaṅgapariyāpannasikkhāpadaṃ ādibrahmacariyakaṃ, khandhakavattapaayāpannaṃ ābhisamācārika’’nti (visuddhi. 1.11) vuttaṃ. Tasmā sekkhapaṇṇattiya’’nti ettha sikkhitabbato sekkhā, bhagavatā paññattattā paṇṇatti. Sabbāpi ubhatovibhaṅgapariyāpannā sikkhāpadapaṇṇatti ‘‘sekkhapaṇṇattī’’ti vuttāti gahetabbā. Nāmarūpaparicchedeti ettha kusalattikādīhi vuttaṃ jātibhūmipuggalasampayogavatthārammaṇakammadvāralakkhaṇarasādibhedehi vedanākkhandhādicatubbidhaṃ sanibbānaṃ nāmaṃ, bhūtupādāyabhedaṃ rūpañca paricchinditvā jānanapaññā, tappakāsako ca gantho nāmarūpaparicchedo nāma. Iminā abhidhammatthakusalena bhavitabbanti dasseti. Sikkhāpetunti uggaṇhāpetuṃ.
「殊胜的最上行为」为上行,即行与止行之戒。依此而制定的学,名为上行学,即篇集学处。学处亦因欲圆满彼者应以受持等方式修学,故称为「学」。「道梵行的初始、为因」之学,为初梵行学,即两部毗奈耶所摄学处。因此在《清净道论》中亦说:「两部毗奈耶所摄学处为初梵行,篇集行与止行所摄为上行学。」故「在有学制定中」者,此处因应修学故为有学,因世尊所制定故为制定。一切两部毗奈耶所摄学处制定,应理解为称作「有学制定」。「名色分别」者,此处以善三法等所说的生、地、人、相应、所依、所缘、业、门、相、味等差别,分别了知受蕴等四种含涅槃之名,以及大种与所造之色,此了知之慧,及显示彼之论,名为名色分别。由此显示应精通阿毗达摩义。「令学」者,令受持。
Upasampādetabbapañcakakathāvaṇṇanā niṭṭhitā. · 关于应予达上的五则之论的注释终了。
Aññatitthiyapubbavatthukathāvaṇṇanā外道前事因缘之解释
§86
86. Titthiyaparivāsakathāyaṃ ājīvakassa vātiādīsu akiriyavādī ājīvako nāma, kiriyavādino pana nigaṇṭhāpi aññepi naggatitthikā acelakapade saṅgahitā. Sabbathā naggasseva titthiyaparivāso vihito. So ca teneva naggavesena bhikkhūnaṃ santikaṃ āgatassa, na paṭicchādetvā āgatassāti dassetuṃ ‘‘sace sopī’’tiādi vuttaṃ. Tattha sopīti ājīvako.
八十六、在外道别住论中,「邪命外道等」者,持无作用论的邪命外道,而持作用论的尼干陀及其他裸形外道,则摄于裸形行者中。完全只为裸形者制定外道别住。为显示此是以彼裸形相来到比库们面前者,非遮蔽而来者,故说「若彼亦」等。其中「彼亦」者,即邪命外道。
Āmisakiñcikkhasampadānaṃ nāma appamattakassa deyyadhammassa anuppadānaṃ. Rūpūpajīvikāti attano rūpameva nissāya jīvantiyo. Vesiyā gocaro bahulaṃ pavattiṭṭhānaṃ assāti vesiyāgocaro. Esa nayo sabbattha. Yobbannātītāti anividdhā eva mahallikabhāvaṃ pattā thullakumārī evāti vuttaṃ. Ādāyassāti ādānassa gahaṇassa.
「利养小事的具足」者,不给予少量应施之物。「依色活命者」者,依自己的色相而生活者。「妓女的行处」者,多有活动之处所为妓女行处。此理处处皆同。「青春已过者」者,未出嫁而已达老年,即老处女。「取之」者,取的、执取的。
Aññatitthiyapubbavatthukathāvaṇṇanā niṭṭhitā. · 外道前事因缘之解释已毕。
Pañcābādhavatthukathāvaṇṇanā五障碍因缘之解释
§88-9
88-9. Pañcābādhādivatthūsu pāḷiyaṃ somhi arogo, vibbhamissāmīti so ahaṃ arogo, vibbhamissāmīti attho. Nakhapiṭṭhippamāṇanti kaniṭṭhaṅgulinakhapiṭṭhi adhippetā. ‘‘Paṭicchanne ṭhāne nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ hoti, vaṭṭatī’’ti vuttattā appaṭicchannaṭṭhāne tādisampi na vaṭṭati, paṭicchannaṭṭhānepi ca vaḍḍhanakapakkhe ṭhitopi na vaṭṭatīti siddhameva hoti. Pākaṭaṭṭhānepi pana nakhapiṭṭhippamāṇato ūnataraṃ avaḍḍhanakaṃ vaṭṭatīti ye gaṇheyyuṃ, tesaṃ taṃ gahaṇaṃ paṭisedhetuṃ ‘‘mukhe panā’’tiādi vuttaṃ.
【第八十八至八十九条·五种疾病等事项】经文中「我无病,我将离去」,意即:我,无病者,将离去。「指甲背大小」,所指的是小指的指甲背。由于经文说「在遮蔽处,处于未增长阶段,大小不超过指甲背者,方为允许」,因此在非遮蔽处,即便同样大小也不允许;在遮蔽处,若处于增长阶段者亦不允许——此义已然成立。然而,若有人主张:在显露处,小于指甲背大小且处于未增长阶段者亦为允许——为了遮止此种主张,故说「但在口部……」等语。
Kolaṭṭhimattakopīti badaraṭṭhippamāṇopi. Avaḍḍhanakapakkhe ṭhitopi na vaṭṭatīti ettha pi-saddena kolaṭṭhimattato khuddakataropi gaṇḍo na vaṭṭatīti dasseti. Tenāha ‘‘sacchaviṃ kāretvā’’ti, vijjamānacchaviṃ katvāti attho. ‘‘Sañchavi’’nti vā pāṭho, sañjātacchavinti attho. Gaṇḍādīsu vūpasantesupi gaṇḍānaṃ vivaṇṇampi hoti, taṃ vaṭṭati.
「如枣核大小」,即如酸枣核大小。「即便处于未增长阶段者亦不允许」——此处「即」字表明:比枣核更小的疮肿亦不允许。因此经文说「使之生皮」,意即:使现有的皮肤覆盖其上。另有「使皮合拢」一读法,意即:使皮肤重新生长合拢。疮肿等病症平息之后,疮肿处仍可能留有变色的皮肤,此则为允许。
Padumapuṇḍarīkapattavaṇṇanti rattapadumasetapadumapupphadalavaṇṇaṃ. Kuṭṭhe vuttanayenevāti paṭicchannaṭṭhāne avaḍḍhanakaṃ vaṭṭati, aññattha na kiñcipi vaṭṭatīti vuttanayaṃ dasseti. Sosabyādhīti khayarogo. Yakkhummāroti kadāci kadāci āgantvā bhūmiyaṃ pātetvā hatthamukhādikaṃ avayavaṃ bhūmiyaṃ ghaṃsanako yakkhova rogo.
「如红莲白莲花瓣之色」,即如红莲花与白莲花花瓣的颜色。「如癞病所说之方式」,显示的是:在遮蔽处,未增长者为允许;在其他处则一概不允许——此即所说之方式。「消耗性疾病」,即痨病。「亚卡所击之病」,是一种病症:某种亚卡时而降临,将患者摔倒在地,使其手、口等肢体在地上摩擦。
Pañcābādhavatthukathāvaṇṇanā niṭṭhitā. · 五障碍因缘之解释已毕。
Rājabhaṭavatthukathāvaṇṇanā王臣因缘之解释
§90
90.Nadānāhaṃ devassa bhaṭoti āpucchatīti raññā eva dinnaṭṭhānantaraṃ sandhāya vuttaṃ. Yo pana rājakammikehi amaccādīhi ṭhapito, amaccādīnaṃ eva vā bhaṭo hoti, tena taṃ taṃ amaccādimpi āpucchituṃ vaṭṭati.
【第九十条】「我并非天人的雇佣之人」——「前去请假」,此语是针对国王亲自所赐之职位而说的。若是由王臣大臣等人所安置,或是大臣等人的雇佣之人,则向该大臣等人请假亦为允许。
Rājabhaṭavatthukathāvaṇṇanā niṭṭhitā. · 王臣因缘之解释已毕。
Coravatthukathāvaṇṇanā关于盗贼事例的注释
§91
91.Tasmāti bhagavā sayaṃ yasmā dhammassāmī, tasmā aṅgulimālaṃ ehibhikkhubhāvena pabbājesi, bhikkhūnaṃ pana sikkhāpadaṃ paññapento evamāhāti adhippāyo. Evaṃ jānantīti sīlavā jātoti jānanti.
【第九十一条】「因此」——世尊自身既是法的主人,因此以「来,比库」之方式为鸯掘摩罗剃度出家;而在为比库们制定学处时,则如此说——此为其意趣。「如此知晓」,意即:知晓其为持戒者所生。
§92
92.Uparamanti viramanti. Bhinditvāti andubandhanaṃ bhinditvā. Chinditvāti saṅkhalikaṃ chinditvā. Muñcitvāti rajjubandhanaṃ muñcitvā. Vivaritvāti gāmabandhanādīsu gāmadvārādīnaṃ vivaritvā. Apassamānānanti purisaguttiyaṃ gopakānaṃ apassantānaṃ.
【第九十二条】「停止」,即退离。「折断」,即折断脚镣的束缚。「斩断」,即斩断铁链。「解开」,即解开绳索的捆绑。「打开」,即打开村落封锁等处的村门等。「未曾察觉之人」,即负责守卫男子的看守者未曾察觉之时。
§95
95.Purimanayenevāti ‘‘kasāhato katadaṇḍakammo’’ti ettha vuttanayeneva.
95. 「依前述方式」——即依前文所说「被鞭打、受到惩处」之方式。
Coravatthukathāvaṇṇanā niṭṭhitā. · 关于盗贼事例的注释完毕。
Iṇāyikavatthukathāvaṇṇanā关于负债者事例的注释
§96
96.Palātopīti iṇasāmikānaṃ āgamanaṃ ñatvā bhayena palāto. Gīvā hotīti iṇāyikabhāvaṃ ñatvā anādarena iṇamuttake bhikkhubhāve pavesitattā. Upaḍḍhupaḍḍhanti thokathokaṃ. Dātabbamevāti iṇāyikena dhanaṃ sampaṭicchatu vā mā vā, dāne saussāheneva bhavitabbaṃ. Aññehi ca bhikkhūhi ‘‘mā dhuraṃ nikkhipāhī’’ti vatvā sahāyakehi bhavitabbanti dasseti. Dhuranikkhepena hissa bhaṇḍagghena kāretabbatā siyāti.
96. 「逃跑者」——知晓债主将至,因恐惧而逃跑之人。「成为颈项」——知其为负债者身份,因轻慢而将其纳入出家比库之列,使其得以摆脱债务。「一半又一半」——即少许又少许。「应当给予」——无论负债者是否接受财物,施予时皆应充满热忱。此处亦显示:其余比库应告之「莫放下担子」,并与其同行为伴。若其放下担子,则应令其以货物价值赔偿。
Iṇāyikavatthukathāvaṇṇanā niṭṭhitā. · 关于负债者事例的注释完毕。
Dāsavatthukathāvaṇṇanā关于奴仆事例的注释
§97
97.‘‘Dāsacārittaṃāropetvā kīto’’ti iminā dāsabhāvaparimocanatthāya kītakaṃ nivatteti. Tādiso hi dhanakkītopi adāso eva. Tattha tattha cārittavasenāti tasmiṃ tasmiṃ janapade dāsapaṇṇajjhāpanādinā adāsakaraṇaniyāmena. Abhisekādīsu sabbabandhanāni mocāpenti, taṃ sandhāya ‘‘sabbasādhāraṇenā’’ti vuttaṃ.
97. 「赋予奴婢身份后被买下」——此语意在说明:为解除奴婢身份而被购买者,其购买行为使其回归自由。此类人虽以财物购得,实非奴婢。「依各地习俗」——即依各地方通过焚毁奴籍文书等方式解除奴籍之惯例。在灌顶等仪式中,一切束缚皆得解除,故说「普遍通行之法」。
Sayameva paṇṇaṃ āropenti, na vaṭṭatīti tā bhujissitthiyo ‘‘mayampi vaṇṇadāsiyo homā’’ti attano rakkhaṇatthāya sayameva rājūnaṃ dāsipaṇṇe attano nāmaṃ likhāpenti, tāsaṃ puttāpi rājadāsāva honti, tasmā te pabbājetuṃ na vaṭṭati. Tehi adinnā na pabbājetabbāti yattakā tesaṃ sāmino, tesu ekena adinnepi na pabbājetabbā.
自行登记奴籍、不得出家——那些自由女性,为保护自身,以「我等亦愿为宫廷侍女」之名,自行将名字登记于国王的奴婢名册中;其子女亦成为王室奴婢,故不得为其剃度出家。「未经诸主人同意者不得出家」——凡有多位主人者,即便其中一位未予同意,亦不得为其出家。
Bhujisse pana katvā pabbājetuṃ vaṭṭatīti yassa vihārassa te ārāmikā dinnā, tasmiṃ vihāre saṅghaṃ ñāpetvā phātikammena dhanāni datvā bhujisse katvā pabbājetuṃ vaṭṭati. Takkaṃ sīse āsittakasadisāva hontīti kesuci janapadesu adāse karontā takkaṃ sīse āsiñcanti, tena kira te adāsā honti, evamidampi ārāmikavacanena dānampīti adhippāyo. Tathā dinnepi saṅghassa ārāmikadāso evāti ‘‘neva pabbājetabbo’’ti vuttaṃ. ‘‘Tāvakāliko nāmā’’ti vuttattā kālaparicchedaṃ katvā vā pacchāpi gahetukāmatāya vā dinnaṃ sabbaṃ tāvakālikamevāti gahetabbaṃ. Nissāmikadāso nāma yassa sāmikulaṃ aññātikaṃ maraṇena parikkhīṇaṃ, na koci tassa dāyādo, so pana samānajātikehi vā nivāsagāmavāsīhi vā issarehi vā bhujisso katova pabbājetabbo. Devadāsāpi dāsā eva. Te hi katthaci dese rājadāsā honti, katthaci vihāradāsā, tasmā pabbājetuṃ na vaṭṭati. Dāsampi pabbājetvā sāmike disvā paṭicchādanatthaṃ apanento padavārena adinnādānāpattiyā kāretabbo, dāsassa pana palāyato anāpatti.
「令其获得自由后方可出家」——若某寺院已接受此人为净人,则可向该寺院僧团禀告,通过繁荣甘马给予财物,令其获得自由后再为其出家。「如同将酪浆浇于头顶者」——在某些地方,为人解除奴籍时,会将酪浆浇于其头顶,据说如此便成为自由人;此处之意亦同,以净人之名给予财物亦属此类。即便如此给予,对僧团而言此人仍是净人奴婢,故说「不得出家」。凡被称为「暂时性」者,无论是划定期限后给予,还是日后欲收回而给予,一切皆应视为暂时性给予。所谓「无主奴婢」,是指其主人家族中亲属皆已亡故、无任何继承人者;此类人应由同种姓者、同村居民或有权势者令其获得自由后方可出家。神庙奴婢亦属奴婢。此类人在某些地方属王室奴婢,在某些地方属寺院奴婢,故不得为其出家。若已为奴婢剃度出家,后见其主人前来,为遮掩而将其带走者,依次第应以不与取罪处之;然奴婢自行逃跑者,则无罪。
Dāsavatthukathāvaṇṇanā niṭṭhitā. · 关于奴仆事例的注释完毕。
Kammārabhaṇḍuvatthādikathāvaṇṇanā铁匠布料等事缘之释义
§98
98. Bhaṇḍukammāpucchānādikathāyaṃ kammārabhaṇḍūti daharatāya amoḷibandho muṇḍikasīso kammāradārako eva vutto. Tulādhāramuṇḍakoti ettha tulādhārāti tambasuvaṇṇādīnaṃ tulaṃ hatthena dhāretīti kammārā ‘‘tulādhārā’’ti vuttā, tesu eko muṇḍikasīso daharoti attho. Tenāha ‘‘pañcasikho taruṇadārako’’ti. Ekāva sikhā pañca veṇiyo katvā bandhanena pañcasikhāti vuccati, sā etassa atthīti pañcasikho, tassa sikhaṃ chindantā kañci bhikkhuṃ ajānāpetvāva pabbājesuṃ. Tena bhaṇḍukammāpalokanaṃ anuññātaṃ. Sīmāpariyāpanneti baddhasīmāya sati tadantogadhe, asati upacārasīmantogadheti attho. Ettha ca kiñcāpi ‘‘anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyā’’ti ettakameva vuttaṃ, na pana anapalokentassa āpatti vuttā, tathāpi aṭṭhakathāyaṃ ‘‘sabbe āpucchitā amhehītisaññino…pe… pabbājentassapi anāpattī’’ti vuttattā sañcicca anāpucchā kese ohārentassa dukkaṭamevāti daṭṭhabbaṃ. Kesoropanampi samaṇapabbajanavohāraṃ labhatīti āha ‘‘imassa samaṇakaraṇa’’ntiādi. Ekasikhāmattadharoti ettha ekena kesena sikhā ekasikhāti vadanti, appakesāva sikhā evaṃ vuttāti gahetabbā. Ekakesampi pana anāpucchā chindituṃ na vaṭṭatiyeva.
98. 在关于剃发甘马询问等事项的论述中,「铁匠之子」——因年幼而未束发髻、剃光头之铁匠男孩即是此意。「持秤之秃头者」——此处「持秤者」是指以手持称量赤铜、黄金等物之秤的铁匠,故铁匠被称为「持秤者」;其中一位是剃光头的年轻人,此即其义。故说「五髻之幼童」。将一束发髻分成五条辫子束扎,称为「五髻」;此人具有此发髻,故名「五髻」。为其剃发时,未告知任何比库便为其出家。因此,剃发甘马的求听得到开许。「属于界场范围内」——若已结界,则指在该界场之内;若未结界,则指在近行界场之内,此即其义。此处虽仅说「诸比库,我开许僧团为剃发甘马求听」,并未说明未求听者之罪,然而注疏中说「一切人皆已被我等告知……乃至……为其出家者亦无罪」,由此可知:故意不询问而为人剃发者,应视为犯恶作罪。剃除头发亦属沙门出家之称谓,故说「此为令成沙门之举」等语。「仅持一髻者」——此处所说「一髻」,是指以一缕头发束成之髻;应理解为发量甚少之髻即称此名。然而即便只有一缕头发,未经询问亦不得剃除。
§100
100.Vāmahatthenāti dakkhiṇahatthena bhuñjanato vuttaṃ.
100.「以左手」者,此乃就以右手进食者而言。
§103-4
103-4. Nissayamuccanakassa vattesu pañcakachakkesu pana ‘‘ubhayāni kho panassa pātimokkhāni…pe… anubyañjanaso’’ti ettha sabbopi cāyaṃ pabhedo mātikāṭṭhakathāyaṃ ñātāyaṃ ñāto hoti. ‘‘Āpattiṃ jānāti, anāpattiṃ jānātī’’ti idañca attanā ñātaṭṭhānesu āpattādiṃ sandhāya vuttanti na gahetabbaṃ.
103-4. 关于解除依止者的诸项义务,在五项与六项之中,「彼两部巴帝摩卡……乃至……逐条逐句」,此处所有这些分别,凡已知晓《戒本注疏》者,皆已知晓。「知罪,知非罪」——此句不应理解为就自己已知之处而言及犯罪等事。
Kammārabhaṇḍuvatthādikathāvaṇṇanā niṭṭhitā. · 铁匠布料等事缘之释义已毕。
Rāhulavatthukathāvaṇṇanā拉胡喇事缘之释义
§105
105.Pokkharavassanti pokkhare padumagacche viya atemitukāmānaṃ sarīrato pavaṭṭanakavassaṃ. Tasmiṃ kira vassante temitukāmāva tementi, na itare. ‘‘Bhikkhaṃ gaṇhathā’’ti vatvā gato nāma natthīti attano santake rajje sabbampi sāpateyyaṃ sayameva paribhuñjissatīti gāravena suddhodanamahārājāpi na nimantesi, gantvā pana gehe sakalarattiṃ mahādānañceva buddhappamukhassa saṅghassa āsanapaññattiṭṭhānālaṅkārañca saṃvidahantova vītināmesi.
105.「如莲花雨」者,此雨如同落在莲花茎叶上一般,欲令身体湿透者方能湿透,其余则否——此雨降落时,唯有欲令湿透者方得湿透,其余人则不然。据说,世尊说「请受食」后便离去,此地再无人前往——净饭大王因恭敬之心,以为世尊将前往自己父亲的住所,故未加邀请;然而世尊前往后,却在那家中整夜筹备盛大布施,以及为以佛陀为首的僧团安排座位、布置场所、庄严装饰,如此度过了整夜。
Nakoci…pe… pattaṃ vā aggahesīti bhagavā attano pitu nivesanameva gamissatītisaññāya naggahesi. Kulanagareti ñātikulantake nagare. Piṇḍacāriyavattanti attano ñātigāmesupi sapadānacārikavattaṃ. Bhikkhāya cāro caraṇaṃ etassāti bhikkhācāro, khattiyo.
「无任何人……乃至……未取钵」者,世尊以为将前往自己父亲的住所,故未取钵。「族城」者,即亲族聚居之城。「托钵行仪」者,即便在自己亲族的村落中,亦依次第行乞的行仪。「托钵行」——以乞食而行走者,即为托钵行者,此指刹帝利。
Uttiṭṭheti uttiṭṭhitvā paresaṃ gharadvāre uddissa ṭhatvā gahetabbapiṇḍe. Nappamajjeyyāti nimantanādivasena labbhamānapaṇītabhojanaṃ paṭikkhipitvā piṇḍāya caraṇavasena tattha nappamajjeyya. Dhammanti anesanaṃ pahāya sapadānaṃ caranto tameva bhikkhācariyadhammaṃ sucaritaṃ careyya. Sukhaṃ setīti catūhi iriyāpathehi sukhaṃ viharatīti attho.
「站立」者,起身站立于他人门前,以候取应得之食。「不应放逸」者,应拒绝因受邀等方式所得之精美饮食,而以托钵行乞之方式,于此不应放逸。「法」者,舍弃非正命之求,依次第而行,应善行此托钵行法。「安乐而卧」者,意谓以四种威仪安乐而住。
Dutiyagāthāyaṃ na naṃ duccaritanti vesiyādibhede agocare caraṇavasena taṃ yathāvuttaṃ dhammaṃ duccaritaṃ na ca care. Sesaṃ vuttanayameva. Imaṃ pana gāthaṃ sutvāti nivesane nisinnena bhagavatā ñātisamāgame attano piṇḍāya caraṇaṃ nissāya pavattāya gāthāya vuttaṃ imaṃ dutiyagāthaṃ sutvā.
第二偈中,「不以恶行行之」者,不应以游行于妓女等处之非行境的方式,将上述所说之法行为恶行。其余依前所说之方式。「听闻此偈」者,世尊坐于住所中,于亲族聚会上,就自己托钵行乞一事所说之偈,听闻此第二偈后。
Dhammapālajātakantiādīsu pana tato parakālesupi rañño pavatti parinibbānaṃ pāpetvā yathāpasaṅgavasena dassetuṃ vuttā. Tenāha ‘‘sotāpattiphalaṃ sacchikatvā’’tiādi. Sirigabbhaṃ gantvāti ettha yadi hi bhagavā tadaheva gantvā na passeyya, sā hadayena phalitena mareyyāti agamāsīti daṭṭhabbaṃ.
在《法护本生》等故事中，为了展示国王在那之后的经历，直至般涅槃，是依照相关情节的顺序而叙述的。因此经文说「亲证预流果」等语。关于「前往吉祥室」，此处应当理解为：若世尊当天前往却未能见到她，她将因心碎而命终，故世尊乃前往探视。
Taṃ divasamevāti tasmiṃ rāhulamātudassanadivaseyeva. Dhammapadaṭṭhakathāyaṃ pana ‘‘satthā kapilapuraṃ gantvā tatiyadivase nandaṃ pabbājesī’’ti (dha. pa. aṭṭha. 1.12 nandattheravatthu) vuttaṃ. Kesavissajjananti rājamoḷibandhanatthaṃ kumārakāle bandhitasikhāveṇimocanaṃ, taṃ kira karontā maṅgalaṃ karonti. Sāratthadīpaniyaṃ pana ‘‘kesavissajjananti kulamariyādavasena kesoropana’’nti (sārattha. ṭī. mahāvagga 3.105) vuttaṃ. Paṭṭabandhoti ‘‘asukarājā’’ti naḷāṭe suvaṇṇapaṭṭabandhanaṃ. Abhinavapāsādappavesamaṅgalaṃ gharamaṅgalaṃ. Chattussāpane maṅgalaṃ chattamaṅgalaṃ. Janapadakalyāṇīti janapadamhi kalyāṇī parehi asādhāraṇehi pañcakalyāṇādīhi sahitattā sā evaṃ vuttā. Tuvaṭanti sīghaṃ. Anicchamānanti manasā arocentaṃ, vācāya pana bhagavatā ‘‘pabbajissasi nandā’’ti vutte gāravena paṭikkhipituṃ avisahanto ‘‘āmā’’ti avoca. Bhagavā ca etena lesena pabbājesi.
「就在那一天」，即在那个拉胡喇之母被探视的当天。然而在《法句注疏》中说：「导师前往咖毕拉城，于第三天为难德剃度出家。」关于「散发」，是指在王子时代为了束戴王冠而绑起的发髻之解开，据说人们在做此事时是在行吉祥礼。然而在《沙拉他迪巴尼》中说：「『散发』，依照家族礼仪，是指剃除头发。」「额带」，是指在额头上绑缚金带，如「某某王」之例。「入住新宫殿的吉祥礼」是家宅吉祥礼。「张伞的吉祥礼」是华盖吉祥礼。「国中美女」，她之所以如此称呼，是因为她具备其他人所不共有的五种美等殊胜之美。「迅速」，即快速。「不情愿」，是指内心不欢喜；然而在言语上，当世尊说「难德，你将出家」时，他因恭敬而无法拒绝，便说了「是」。世尊便以此方便令其出家。
Brahmarūpavaṇṇanti brahmarūpasamānarūpaṃ. Tyassāti te assa. Nivattetuṃ na visahīti ‘‘mā naṃ nivattayitthā’’ti bhagavatā vuttattā nāsakkhi. Sattavidhaṃ ariyadhananti –
「具有梵天之色相」，即具有与梵天相似的容貌。「彼之」，即「他的」。「无力令其回转」，是因为世尊曾说「不要让他回去」，故他无能为力。「七种圣财」，即——
‘‘Saddhādhanaṃ sīladhanaṃ, hiriottappiyaṃ dhanaṃ;
「信财、戒财，惭与愧之财；
Sutadhanañca cāgo ca, paññā ve sattamaṃ dhana’’nti. (a. ni. 7.5, 6) –
闻财与布施，慧实为第七财。」
Evaṃ vuttaṃ sattavidhaṃ ariyadhanaṃ. Adhimattaṃ rāhuleti rāhule pabbajite nandapabbajjāya uppannadukkhatopi adhikataraṃ dukkhaṃ ahosīti attho. Ito pacchāti ito vuttasokuppattito aparadivasesu anāgāmīnaṃ ñātisinehapaṭighacittuppādābhāvā. Pāḷiyaṃ puttapemantiādi raññā puttasinehassa tibbabhāvaṃ dassetuṃ vuttaṃ. Puttasineho hi attanā sahajātapītivegasamuṭṭhitānaṃ rūpadhammānaṃ sakalasarīraṃ khobhetvā pavattanavasena ‘‘chaviṃ…pe… aṭṭhimiñjaṃ āhacca tiṭṭhatī’’ti vutto. Attano piyatarāti bhagavantaṃ sandhāya vadati. Putteti rāhulaṃ. Saddahantenāti tassa vacanena avematikenāti attho. Vimatiyā sati āpatti eva.
如此所说的七种圣财。「对拉胡喇更甚」，意思是：拉胡喇出家所生起的痛苦，比难德出家时所生起的痛苦更为剧烈。「从此以后」，即从此所说的悲痛生起之后的其余日子里，因为不还者不会生起对亲属的爱恋与嗔恨之心。经文中「对儿子的爱」等语，是为了显示国王对儿子之爱的深切程度而说的。对儿子的爱，是以令与自身俱生的喜悦之力所生起的诸色法震动整个身体而运行的方式，故说「触及皮肤……乃至骨髓而住」。「比自身更为亲爱者」，是指世尊而言。「儿子」，指拉胡喇。「以信受者」，意思是以对其言语毫无疑惑者。若有疑惑，则构成犯戒。
Rāhulavatthukathāvaṇṇanā niṭṭhitā. · 拉胡喇事缘之释义已毕。
Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā学处杖罚甘马事缘之释义
§106
106. Sāmaṇerasikkhāpadādīsu pāḷiyaṃ sikkhāpadānīti sikkhākoṭṭhāsā. Adhisīlasikkhānaṃ vā adhigamūpāyā. Pāṇoti paramatthato jīvitindriyaṃ. Tassa atipātanaṃ pabandhavasena pavattituṃ adatvā satthādīhi atikkamma abhibhavitvā pātanaṃ pāṇātipāto. Pāṇavadhoti attho. So pana atthato pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā vadhakacetanāva. Tasmā pāṇātipātā veramaṇi, verahetutāya verasaṅkhātaṃ pāṇātipātādipāpadhammaṃ maṇati nīharatīti virati ‘‘veramaṇī’’ti vuccati, viramati etāyāti vā ‘‘viramaṇī’’ti vattabbe niruttinayena ‘‘veramaṇī’’ti samādānavirati vuttā. Esa nayo sesesupi.
106. 在沙玛内拉学处等中,经文里「诸学处」者,学之部分也。或者,增上戒学之获得方便也。「生命」者,胜义上即命根。对其杀害,即不给予继续进行之机会,以刀等越过、制伏而令堕落,此为杀生。杀害生命之义也。然而,就实义而言,它仅是对生命有生命想者,生起断绝命根之加行所引发的杀害心也。因此,「离杀生」者,因离之缘故,名为离之杀生等恶法,以念而除去,故称「离」;或者,以此而离,应说「离」,依文法规则说为「离」,此即受持之离。此理在其余诸条亦同。
Adinnassa ādānaṃ adinnādānaṃ, theyyacetanāva. Abrahmacariyanti aseṭṭhacariyaṃ, maggena maggapaṭipattisamuṭṭhāpikā methunacetanā. Musāti abhūtavatthu, tassa vādo abhūtataṃ ñatvāva bhūtato viññāpanacetanā musāvādo. Piṭṭhapūvādinibbattasurā ceva pupphāsavādibhedaṃ merayañca surāmerayaṃ. Tadeva madanīyaṭṭhena majjañceva pamādakāraṇaṭṭhena pamādaṭṭhānañca, taṃ yāya cetanāya pivati, tassa etaṃ adhivacanaṃ.
「不与取」者,取未给予之物,即盗心也。「非梵行」者,非最胜行,即由道于道行进所引发之交媾心。「妄」者,非真实之事,其言说即知其非真实而作真实告知之心,此为妄语。由饼粉等制成之谷酒,以及花汁等种类之果酒,此为谷酒果酒。此即以令醉之义为酒,以放逸之因义为放逸处,以何心饮之,此为其名称。
Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ ariyānaṃ bhojanassa kālo nāma, tadañño vikālo. Bhuñjitabbaṭṭhena bhojananti idha sabbaṃ yāvakālikaṃ vuccati, tassa ajjhoharaṇaṃ idha uttarapadalopena ‘‘bhojana’’nti adhippetaṃ. Vikāle bhojanaṃ ajjhoharaṇaṃ vikālabhojanaṃ, vikāle vā yāvakālikassa bhojanaṃ ajjhoharaṇaṃ vikālabhojanantipi attho gahetabbo, atthato vikāle yāvakālikaajjhoharaṇacetanāva.
从日出开始直至正午,此名为圣者进食之时,其余为非时。以应食之义为食者,此处一切时限药皆称为食,其吞咽,此处以省略后词而意指为「食」。非时之食、吞咽为非时食,或者,非时对时限药之食、吞咽为非时食,此义亦应理解,实义上即非时吞咽时限药之心也。
Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassanaṃ visūkadassanaṃ, naccagītādidassanasavanānañceva vaṭṭakayuddhajūtakīḷādisabbakīḷānañca nāmaṃ. Dassananti cettha pañcannampi viññāṇānaṃ yathāsakaṃ visayassa ālocanasabhāvatāya dassana-saddena saṅgahetabbattā savanampi saṅgahitaṃ. Naccagītavādita-saddehi cettha attano naccanagāyanādīnipi saṅgahitānīti daṭṭhabbaṃ.
因不随顺教法故,违背、反对之观看为非法观看,即观舞蹈歌唱等之观听,以及轮战、赌博游戏等一切游戏之名称。「观看」者,此中因五识各自对境之观察性质故,应以观看一词摄取,故听闻亦被摄取。以舞蹈歌唱演奏之词,此中自己之舞蹈歌唱等亦应视为被摄取。
Mālāti baddhamabaddhaṃ vā antamaso suttādimayampi alaṅkāratthāya piḷandhiyamānaṃ ‘‘mālā’’tveva vuccati. Gandhanti vāsacuṇṇādivilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vilepananti pisitvā gahitaṃ chavirāgakaraṇañceva gandhajātañca. Dhāraṇaṃ nāma piḷandhanaṃ. Maṇḍanaṃ nāma ūnaṭṭhānapūraṇaṃ. Gandhavasena, chavirāgavasena ca sādiyanaṃ vibhūsanaṃ nāma. Mālādīsu vā dhāraṇādīni yathākkamaṃ yojetabbāni. Tesaṃ dhāraṇādīnaṃ ṭhānaṃ kāraṇaṃ vītikkamacetanā.
「花鬘」者,结成或未结成,乃至仅以线等制成,为装饰目的而编串者,即称为「花鬘」。「香」者,除涂香粉等涂抹物外,任何香类。「涂香」者,研磨后取用之皮肤美化物以及香类。「持」者,即编串。「饰」者,即填补不足之处。以香之缘故、以皮肤美化之缘故而受用,名为「庄严」。或者,对花鬘等之持等应依次配对。彼等持等之处所、原因,即违越之心。
Uccāti ucca-saddena samānattho nipāto, uccāsayanaṃ vuccati pamāṇātikkantaṃ āsandādi. Mahāsayanaṃ akappiyattharaṇehi atthataṃ, salohitavitānañca. Etesu hi āsanaṃ, sayanañca uccāsayanamahāsayana-saddehi gahitāni uttarapadalopena. Jātarūparajatapaṭiggahaṇāti ettha rajata-saddena dārumāsakādi sabbaṃ rūpiyaṃ saṅgahitaṃ, muttāmaṇiādayopettha dhaññakhettavatthādayo ca saṅgahitāti daṭṭhabbā. Paṭiggahaṇa-saddena paṭiggāhāpanasādiyanāni saṅgahitāni. Nāsanavatthūti pārājikaṭṭhānatāya liṅganāsanāya kāraṇaṃ.
「高」者,高词为同义之语助词,称为高床座者,即超越尺度之床座等。「大床座」者,以不许可之敷具所铺设,以及有血色之帐幕。于此等中,床与座以高床座大床座之词摄取,省略后词。「接受金银」者,此中以银词摄取木制马萨咖等一切货币,珍珠宝石等以及谷田地等亦应视为被摄取。以接受词摄取令人接受、受用等。「灭摈事」者,因巴拉基咖之处所故,为相之灭摈之原因。
§107
107. Pāḷiyaṃ sabbaṃ saṅghārāmaṃ āvaraṇaṃ karontīti sabbasaṅghārāme pavesanivāraṇaṃ karonti. Saṅghārāmo āvaraṇaṃ kātabboti saṅghārāmo āvaraṇo kātabbo, saṅghārāme vā āvaraṇaṃ kātabbanti attho. Teneva ‘‘tattha āvaraṇaṃ kātu’’nti bhummavasena vuttaṃ. Āhāraṃ āvaraṇantiādīsupi eseva nayo. ‘‘Yattha vā vasatī’’ti iminā sāmaṇerassa vassaggena laddhaṃ vā sakasantakameva vā nibaddhavasanakasenāsanaṃ vuttaṃ. Yattha vā paṭikkamatīti ācariyupajjhāyānaṃ vasanaṭṭhānaṃ vuttaṃ. Tenāha ‘‘attano’’tiādi. Attanoti hi sayaṃ, ācariyassa, upajjhāyassa vāti attho. Daṇḍenti vinenti etenāti daṇḍo, so eva kattabbattā kammanti daṇḍakammaṃ, āvaraṇādi. Udakaṃ vā pavesetunti pokkharaṇīādiudake pavesetuṃ.
107. 圣典中「令一切僧园成遮止」者,即于一切僧园作入内之遮止。「僧园应作遮止」者,僧园应作为遮止,或于僧园应作遮止之义。故以「于彼处作遮止」依地格而说。「食物之遮止」等亦同此理。「或于彼处住」者,以此说沙玛内拉由瓦萨所得,或自己之所有,以固定住处之义而说住处。「或于彼处往返」者,说老师与依止师之住处。故说「自己」等。「自己」者,即自己、老师、或依止师之义。「杖」者,以此调伏故为杖,彼即应作故为业,即杖业,谓遮止等。「或令入水」者,为令入莲池等之水。
Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā niṭṭhitā. · 学处杖罚甘马事缘之释义已毕。
Anāpucchāvaraṇavatthuādikathāvaṇṇanā未请问而遮止事等说的注释
§108
108.Saddhivihārikaantevāsikānampīti upasampanne sandhāya vuttaṃ. Tesupi hi ācariyupajjhāyesu yathā oramanti, tathā tesaṃ niggahaṃ akarontesu aññehi āvaraṇādiniggahakammaṃ kātabbameva. Saṅgaṇhantīti ‘‘paraparisato bhinditvā gaṇhissāmī’’ti dānādicatūhi saṅgahavatthūhi (dī. ni. 3.210; a. ni. 4.32, 256) upalāḷanavasena saṅgaṇhanti. So bhijjatu vā mā vā, saṅgaṇhantassa payoge āpatti eva. Bhinditvā gaṇhituṃ na vaṭṭatīti bhinditumpi na vaṭṭati, gaṇhitumpi na vaṭṭatīti attho. Ādīnavaṃ pana vattuṃ vaṭṭatīti sāsanagāravena vā parānuddayatāya vā vattuṃ vaṭṭati, na parisalolatāya.
108. 「对弟子与学生」者,就达上者而说。于彼等中,若老师与依止师不如法行,则如彼等,其他人应作遮止等之惩治业。「摄受」者,「我将破他众而摄取」,以布施等四摄事,以诱惑之方式摄受。彼众破或不破,于摄受之加行即有罪。「不许破而摄取」者,不许破,亦不许摄取之义。然而「许说过患」者,以教法之尊重或对他人之怜悯而许说,非以众贪求。
‘‘Senāsanaggāho ca paṭippassambhatī’’ti iminā vassacchedaṃ dasseti. Upasampannānampi pārājikasamāpattiyā saraṇagamanādisāmaṇerabhāvassāpi vinassanato senāsanaggāho ca paṭippassambhati, saṅghalābhampi te na labhantīti veditabbaṃ. Purimikāya puna saraṇāni gahitānīti saraṇaggahaṇena saha tadahevassa vassūpagamanampi dasseti. Pacchimikāya vassāvāsikanti vassāvāsikalābhaggahaṇadassanamattamevetaṃ, tato purepi, pacchāpi vā vassāvāsikañca cīvaramāsesu saṅghe uppannaṃ kālacīvarañca purimikāya upagantvā avipannasīlo sāmaṇero labhati eva. Sace pacchimikāya gahitānīti pacchimikāya vassūpagamanañca chinnavassatañca dasseti. Tassa hi kālacīvare bhāgo na pāpuṇāti. Tasmā ‘‘apaloketvā lābho dātabbo’’ti vuttaṃ.
「住处之取得亦消失」者,以此显示瓦萨之断。达上者亦因巴拉基咖之成就,由归依等成沙玛内拉身之灭失故,住处之取得亦消失,彼等亦不得僧团利养,应知。「于前分再受归依」者,以归依之受持,显示与彼同日之瓦萨入住。「于后分为瓦萨住者」者,此仅显示瓦萨住者利养之受取,于彼之前或之后,瓦萨住者及衣月中僧团所生之时衣,于前分入住、戒未破之沙玛内拉即得。「若于后分受持」者,显示于后分之瓦萨入住及瓦萨之断。彼于时衣无份。故说「不求听应给利养」。
Vassāvāsikalābho pana yadi senāsanasāmikā dāyakā senāsanaguttatthāya pacchimikāya upagantvā vattaṃ katvā attano senāsane vasantassapi vassāvāsikaṃ dātabbanti vadanti, anapaloketvāpi dātabbova. Yaṃ pana sāratthadīpaniyaṃ ‘‘pacchimikāya vassāvāsikaṃ lacchatīti pacchimikāya puna vassaṃ upagatattā lacchatī’’ti (sārattha. ṭī. mahāvagga 3.108) vuttaṃ, tampi vassāvāsike dāyakānaṃ imaṃ adhippāyaṃ nissāya vuttañce, sundaraṃ. Saṅghikaṃ, kālacīvarampi sandhāya vuttañce, na yujjatīti veditabbaṃ.
然而瓦萨住者利养,若住处之主施主说「为守护住处故,于后分入住作事,住于自己住处者亦应给瓦萨住者」,则不求听亦应给。然而《义疏》中所说「于后分得瓦萨住者,因于后分再入瓦萨故得」,若依瓦萨住者施主之此意趣而说,则善。若就僧团所有、时衣而说,则不合理,应知。
Na ajānitvāti ‘‘surā’’ti ajānitvā pivato pāṇātipātaveramaṇiādisabbasīlabhedaṃ, saraṇabhedañca na āpajjati, akusalaṃ pana surāpānaveramaṇisīlabhedo ca hoti mālādidhāraṇādīsu viyāti daṭṭhabbaṃ. Itarānīti vikālabhojanaveramaṇiādīni. Tānipi hi sañcicca vītikkamantassa taṃ taṃ bhijjati eva, itarītaresaṃ pana abhijjamānena nāsanaṅgāni na honti. Teneva ‘‘tesu bhinnesū’’ti bhedavacanaṃ vuttaṃ.
「非不知」者,不知「酒」而饮者,不犯杀生离杀等一切戒之破,及归依之破,然而有不善,及离饮酒戒之破,如持花鬘等,应见。「其余」者,谓离非时食等。彼等亦故意违犯者,彼彼即破,然而于其余不破者,非灭摈之支分。故说「于彼等破时」之破语。
Accayaṃdesāpetabboti ‘‘accayo maṃ, bhante, accagamā’’tiādinā saṅghamajjhe desāpetvā saraṇasīlaṃ dātabbanti adhippāyo pārājikattā tesaṃ. Tenāha ‘‘liṅganāsanāya nāsetabbo’’ti. Ayameva hi nāsanā idha adhippetāti liṅganāsanākāraṇehi pāṇātipātādīhi avaṇṇabhāsanādīnaṃ saha patitattā vuttaṃ.
「应令告罪」者,「尊者,罪越我」等,于僧团中令告罪后应给归依戒之意趣,因彼等之巴拉基咖故。故说「以相灭摈应灭摈」。此灭摈即此处所意,因以杀生等灭摈相之理由,与说恶等共堕故说。
Nanu ca kaṇṭakasāmaṇeropi micchādiṭṭhiko eva, tassa ca heṭṭhā daṇḍakammanāsanāva vuttā. Idha pana micchādiṭṭhikassa liṅganāsanā vuccati, ko imesaṃ bhedoti codanaṃ manasi nidhāyāha ‘‘sassatucchedānañhi aññataradiṭṭhiko’’ti. Ettha cāyamadhippāyo – yo hi ‘‘attā issaro vā nicco dhuvo’’tiādinā vā ‘‘attā ucchijjissati vinassissatī’’tiādinā vā titthiyaparikappitaṃ yaṃ kiñci sassatucchedadiṭṭhiṃ daḷhaṃ gahetvā voharati, tassa sā pārājikaṭṭhānaṃ hoti. So ca liṅganāsanāya nāsetabbo. Yo pana īdisaṃ diṭṭhiṃ aggahetvā sāsanikova hutvā kevalaṃ buddhavacanādhippāyaṃ viparītato gahetvā bhikkhūhi ovadiyamānopi appaṭinissajjitvā voharati, tassa sā diṭṭhi pārājikaṃ na hoti, so pana kaṇṭakanāsanāya eva nāsetabboti.
难道刺沙玛内拉不也是邪见者吗?而且在下文中已说对他施行杖甘马灭摈。但此处所说的是对邪见者施行标相灭摈,这两者有何差别?为回答这一质疑而说「持常见或断见之一者」。此中意趣如下:凡坚执外道所施设的任何常见或断见——如「我或主宰是常、恒」等,或「我将断灭、坏灭」等——而宣说者,对他而言,此成巴拉基咖之处。他应以标相灭摈而驱摈。但若未执持如是见,仍属教内者,仅是对佛语意趣作颠倒理解,虽经比库们劝诫仍不舍弃而宣说,对他而言,此见不成巴拉基咖,但他应以刺灭摈而驱摈。
Anāpucchāvaraṇavatthuādikathāvaṇṇanā niṭṭhitā. · 未请问而遮止事等说的注释终了。
Paṇḍakavatthukathāvaṇṇanā般哒咖事说的注释
§109
109. Paṇḍakavatthusmiṃ āsittausūyapakkhapaṇḍakā tayopi purisabhāvaliṅgādiyuttā ahetukapaṭisandhikā, te ca kilesapariyuṭṭhānassa balavatāya napuṃsakapaṇḍakasadisattā ‘‘paṇḍakā’’ti vuttā. Tesu āsittausūyapaṇḍakānaṃ dvinnaṃ kilesapariyuṭṭhānaṃ yonisomanasikārādīhi vītikkamato nivāretumpi sakkā, tena te pabbājetabbā vuttā. Pakkhapaṇḍakassa pana kāḷapakkhesu ummādo viya kilesapariḷāho avattharanto āgacchati, vītikkamaṃ patvā eva ca nivattati. Tasmā so tasmiṃ pakkhe na pabbājetabboti vutto. Tadetaṃ vibhāgaṃ dassetuṃ ‘‘yassa paresa’’ntiādi vuttaṃ. Tattha āsittassāti mukhe āsittassa attanopi asucimuccanena pariḷāho vūpasammati. Usūyāya uppannāyāti usūyāya vasena attano sevetukāmatārāge uppanne asucimuttiyā pariḷāho vūpasammati.
一百零九、在般哒咖事中,染着者、嫉妒者、半月者这三种也具足男性身相等,是无因结生者,因烦恼缠缚之力强盛而与无性般哒咖相似,故称为「般哒咖」。其中染着者与嫉妒者二人的烦恼缠缚,可以如理作意等来超越而制止,因此说应驱摈他们。但半月者在黑半月时,如同疯狂般的烦恼热恼不可遏止地到来,达到超越后才止息。因此说在那半月中不应驱摈他。为显示此区别而说「凡对他人」等。其中「染着者」:口中染着者,以自己放出不净而热恼平息。「当嫉妒生起时」:因嫉妒而生起自己想要服侍他人的贪欲时,以放出不净而热恼平息。
‘‘Bījāni apanītānī’’ti vuttattā bījesu ṭhitesu nimittamatte apanīte paṇḍako na hoti. Bhikkhunopi anābādhapaccayā tadapanayane thullaccayameva, na pana paṇḍakattaṃ, bījesu pana apanītesu aṅgajātampi rāgena kammaniyaṃ na hoti, pumabhāvo vigacchati, massuādipurisaliṅgampi upasampadāpi vigacchati, kilesapariḷāhopi dunnivāravītikkamo hoti napuṃsakapaṇḍakassa viya. Tasmā īdiso upasampannopi nāsetabboti vadanti. Yadi evaṃ kasmā bījuddharaṇe pārājikaṃ na paññattanti? Ettha tāva keci vadanti ‘‘paññattamevetaṃ bhagavatā ‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti vuttattā’’ti. Keci pana ‘‘yasmā bījuddharaṇakkhaṇe paṇḍako na hoti, tasmā tasmiṃ khaṇe pārājikaṃ na paññattaṃ. Yasmā pana so uddhaṭabījo bhikkhu aparena samayena vuttanayena paṇḍakattaṃ āpajjati, abhāvako hoti, upasampadāya avatthu, tato eva cassa upasampadā vigacchati, tasmā esa paṇḍakattupagamanakālato paṭṭhāya jātiyā napuṃsakapaṇḍakena saddhiṃ yojetvā ‘upasampanno nāsetabbo’ti abhabboti vutto, na tato pubbe. Ayañca kiñcāpi sahetuko, bhāvakkhayena panassa ahetukasadisatāya maggopi na uppajjatī’’ti vadanti. Apare pana ‘‘pabbajjato pubbe upakkamena paṇḍakabhāvamāpannaṃ sandhāya ‘upasampanno nāsetabbo’ti vuttaṃ, upasampannassa pana pacchā upakkamena upasampadāpi na vigacchatī’’ti, taṃ na yuttaṃ. Yadaggena hi pabbajjato pubbe upakkamena abhabbo hoti, tadaggena pacchāpi hotīti vīmaṃsitvā gahetabbaṃ.
因说「诸根已除去」,故诸根尚存而仅除去相时,不成般哒咖。比库若非因病缘而除去彼,仅成土喇吒亚,不成般哒咖性。但诸根除去后,肢体也因贪欲而不能作业,男性消失,胡须等男性相也消失,达上也消失,烦恼热恼也如无性般哒咖般难以制止而超越。因此说如是者即使已达上也应驱摈。若如此,为何在拔根时不制定巴拉基咖?对此,有些人说「此已由世尊制定,因说『诸比库,般哒咖未达上者不应令达上,已达上者应驱摈』」。但有些人说「因拔根之刹那不成般哒咖,故在彼刹那不制定巴拉基咖。但因彼拔根比库在后时以所说方式陷入般哒咖性,成为无能者,非达上之处,从此他的达上消失,因此从他到达般哒咖性之时起,与生来的无性般哒咖一起归类,说『已达上者应驱摈』为无能者,不在此之前。此人虽是有因者,但因能力丧失而与无因者相似,故道也不生起」。另有人说「针对出家前以方便到达般哒咖性者而说『已达上者应驱摈』,但已达上者后来以方便,达上也不消失」,此不合理。应审察而取:凡以何因在出家前以方便成为无能者,以同样因在后来也成为无能者。
Itthattādi bhāvo natthi etassāti abhāvako. Pabbajjā na vāritāti ettha pabbajjāgahaṇeneva upasampadāpi gahitā. Tenāha ‘‘yassa cettha pabbajjā vāritā’’tiādi. Tasmiṃyevassa pakkhe pabbajjā vāritāti ettha pana apaṇḍakapakkhepi pabbajjāmattameva labhati, upasampadā pana tadāpi na vaṭṭati, paṇḍakapakkhe pana āgate liṅganāsanāya nāsetabboti veditabbaṃ.
「无能者」:此人无女性等性。「出家不被禁止」:此处以出家一词也摄取达上。因此说「凡此处出家被禁止」等。「在彼半月中出家被禁止」:但此处在非般哒咖半月也仅得出家而已,达上在那时也不许可,但应知在般哒咖半月到来时应以标相灭摈而驱摈。
Paṇḍakavatthukathāvaṇṇanā niṭṭhitā. · 般哒咖事说的注释终了。
Theyyasaṃvāsakavatthukathāvaṇṇanā贼住者事说的注释
§110
110. Theyyasaṃvāsakavatthumhi kolaññāti kule jātā, tattha vā viditā ñātā pasiddhā, taṃ vā jānanti kolaññāti ñātakānaṃ nāmaṃ. Theyyāya liṅgaggahaṇamattampi idha saṃvāso evāti āha ‘‘tayo theyyasaṃvāsakā’’ti. Na yathāvuḍḍhaṃ vandananti bhikkhūnaṃ, sāmaṇerānaṃ vā vandanaṃ na sādiyati.
一百一十、在贼住事中,「家族者」:生于家族,或在彼处被知、被识、显著,或他们知道彼,此为亲族之名。此处仅取标相之盗窃也是住,故说「三种贼住者」。「不如长幼礼敬」:不接受比库们或沙玛内拉们的礼敬。
Yathāvuḍḍhaṃ vandananti attanā musāvādena dassitavassakkamena bhikkhūnaṃ vandanaṃ sādiyati, daharasāmaṇero pana vuḍḍhasāmaṇerānaṃ, daharabhikkhu ca vuḍḍhānaṃ vandanaṃ sādiyantopi theyyasaṃvāsako na hoti. Imasmiṃ attheti saṃvāsatthenakatthe.
「如长幼礼敬」:以自己妄语所示的戒腊接受比库们的礼敬,但年少沙玛内拉接受年长沙玛内拉们的礼敬,年少比库接受年长者的礼敬,也不成贼住者。「在此义中」:在住之义、所作之义中。
‘‘Bhikkhuvassānī’’ti idaṃ saṃvāsatthenake vuttapāṭhavasena vuttaṃ, sayameva pana pabbajitvā sāmaṇeravassāni gaṇentopi ubhayatthenako eva. Na kevalañca purisova, itthīpi bhikkhunīsu evaṃ paṭipajjati, theyyasaṃvāsikāva. Ādikammikāpi cettha na muccanti, upasampannesu eva paññattāpattiṃ paṭicca ādikammikā vuttā, tenevettha ādikammikopi na mutto.
『比库瓦萨』者,此语依共住窃取者之义而说。然若自行出家,计算沙玛内拉之瓦萨者,亦属两义窃取者。不仅男子如此,女子在比库尼众中亦如此行者,即为共住窃取者。初犯者于此亦不得免——因初犯者乃就已达上者所制之罪而说,故于此处初犯者亦不得免。
Rāja…pe… bhayenāti ettha bhaya-saddo paccekaṃ yojetabbo. Yāva so suddhamānasoti ‘‘iminā liṅgena bhikkhū vañcetvā tehi saṃvasissāmī’’ti asuddhacittābhāvena suddhacitto. Tena hi asuddhacittena liṅge gahitamatte pacchā bhikkhūhi saha saṃvasatu vā mā vā, liṅgatthenako hoti. Pacchā saṃvasantopi abhabbo hutvā saṃvasati. Tasmā ubhayatthenakopi liṅgatthenake eva pavisatīti veditabbaṃ. Yo pana rājādibhayena suddhacittova liṅgaṃ gahetvā vicaranto pacchā ‘‘bhikkhuvassāni gaṇetvā jīvissāmī’’ti asuddhacittaṃ uppādeti, so cittuppādamattena theyyasaṃvāsakopi na hoti suddhacittena gahitaliṅgattā. Sace pana so bhikkhūnaṃ santikaṃ gantvā sāmaṇeravassagaṇanādiṃ karoti, tadā saṃvāsatthenako, ubhayatthenako vā hotīti daṭṭhabbaṃ. Yaṃ pana parato saha dhuranikkhepena ‘‘ayampi theyyasaṃvāsako, vā’’ti vuttaṃ, taṃ bhikkhūhi saṅgamma saṃvāsādhivāsanavasena dhuranikkhepaṃ sandhāya vuttaṃ. Tena vuttaṃ ‘‘saṃvāsaṃ nādhivāseti yāvā’’ti. Tassa tāva theyyasaṃvāsako nāma na vuccatīti sambandho daṭṭhabbo. Ettha ca corādibhayaṃ vināpi kīḷādhippāyena liṅgaṃ gahetvā bhikkhūnaṃ santike pabbajitālayaṃ dassetvā vandanādiṃ asādiyantopi ‘‘sobhati nu kho me pabbajitaliṅga’’ntiādinā suddhacittena gaṇhantopi theyyasaṃvāsako na hotīti daṭṭhabbaṃ.
『王……乃至……恐惧』者,此处『恐惧』一词须逐一连结各项。『乃至彼心清净』者,谓以『我将以此出家相欺骗比库众,与彼等共住』之不净心之不存在,故为净心。若以不净心仅取得出家相,其后无论与比库众共住与否,皆成出家相窃取者。其后共住者,以不堪共住之身而共住。故应知,两义窃取者亦摄入出家相窃取者之中。然若有人因畏惧王者等而以净心取得出家相游行,其后生起『我将计算比库瓦萨而活』之不净心,彼仅因心念生起,因以净心所取之出家相故,亦不成共住窃取者。然若彼前往比库众处,行计算沙玛内拉瓦萨等事,则应知彼成为共住窃取者或两义窃取者。至于后文与放下重担同时所说『此人亦为共住窃取者』,彼乃就与比库众相遇、以接受共住之方式放下重担而说。故说『不接受共住,乃至……』。应见其关联为:彼首先不称为共住窃取者。又于此处,即便无盗贼等恐惧,以游戏之意图取得出家相,在比库众前示现出家者之姿态,不接受礼拜等,或以『出家相于我是否庄严』等净心取得者,亦应知不成共住窃取者。
Sabbapāsaṇḍiyabhattānīti sabbasāmayikānaṃ sādhāraṇaṃ katvā paññattabhattāni, idañca bhikkhūnaññeva niyamitabhattagahaṇe saṃvāsopi sambhaveyyāti sabbasādhāraṇabhattaṃ vuttaṃ. Saṃvāsaṃ pana asādiyitvā abhikkhukavihārādīsu vihārabhattādīni bhuñjantopi theyyasaṃvāsako na hoti eva. Kammantānuṭṭhānenāti kasiādikammakaraṇena. Pattacīvaraṃ ādāyāti bhikkhuliṅgavesena sarīrena dhāretvā.
『一切外道之食』者,谓为一切世俗教派所共同制定之食。此处说一切共通之食,乃因若仅就比库专属之定食受取而言,共住亦可能成立。然若不接受共住,在无比库之寺院等处受用寺院食等,亦不成共住窃取者。『以从事劳作』者,谓从事耕作等劳务。『携取钵与袈裟』者,谓以比库出家相之身形穿戴受持。
‘‘Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī’’ti idaṃ nidassanamattaṃ, ‘‘theyyasaṃvāsako’’ti pana nāmaṃ ajānantopi ‘‘evaṃ kātuṃ na vaṭṭatī’’ti vā ‘‘evaṃ karonto samaṇo nāma na hotī’’ti vā ‘‘yadi ārocessāmi, chaḍḍessanti ma’’nti vā ‘‘yena kenaci pabbajjā me na ruhatī’’ti jānāti, theyyasaṃvāsako hoti. Yo pana paṭhamaṃ ‘‘pabbajjā evaṃ me gahitā’’tisaññī kevalaṃ antarā attano setavatthanivāsanādivippakāraṃ pakāsetuṃ lajjanto na katheti, so theyyasaṃvāsako na hoti. Anupasampannakāleyevāti ettha avadhāraṇena upasampannakāle theyyasaṃvāsakalakkhaṇaṃ ñatvā vañcanāyapi nāroceti, theyyasaṃvāsako na hotīti dīpeti. So parisuddhacittena gahitaliṅgattā liṅgatthenako na hoti, laddhūpasampadattā tadanuguṇasseva saṃvāsassa sāditattā saṃvāsatthenakopi na hoti. Anupasampanno pana liṅgatthenako hoti, saṃvāsārahassa liṅgassa gahitattā saṃvāsasādiyanamattena saṃvāsatthenako hoti.
『凡如此出家者,名为共住窃取者』——此仅为举例说明。然即便不知『共住窃取者』此名称,若知『如此行不应当』,或知『如此行者不名沙玛纳』,或知『若我禀告,彼等将驱逐我』,或知『无论以何种方式,出家对我不成立』,则成共住窃取者。然若有人最初以『出家已如此为我所受』之想,仅因羞于向他人揭露自己中途改换白衣居家服饰等变故而未言说,彼不成共住窃取者。『仅在未达上之时』——此处以限定语表明:于达上之时,知共住窃取者之相而为欺骗亦不禀告者,不成共住窃取者。彼因以清净心所取之出家相故,不成出家相窃取者;因已获达上,接受了与之相应之共住故,亦不成共住窃取者。然未达上者,因取得了应获共住者之出家相,成为出家相窃取者;仅以接受共住之行为,成为共住窃取者。
Saliṅge ṭhitoti saliṅgabhāve ṭhito. Theyyasaṃvāsako na hotīti bhikkhūhi dinnaliṅgassa apariccattattā liṅgatthenako na hoti, bhikkhupaṭiññāya apariccattattā saṃvāsatthenako na hotīti. Yaṃ pana mātikāṭṭhakathāyaṃ ‘‘liṅgānurūpassa saṃvāsassa sāditattā na saṃvāsatthenako’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) kāraṇaṃ vuttaṃ, tampi idameva kāraṇaṃ sandhāya vuttaṃ. Itarathā sāmaṇerassapi bhikkhuvassagaṇanādīsu liṅgānurūpasaṃvāso eva sāditoti saṃvāsatthenakatā na siyā bhikkhūhi dinnaliṅgassa ubhinnampi sādhāraṇattā. Yathā cettha bhikkhu, evaṃ sāmaṇeropi pārājikaṃ samāpanno sāmaṇerapaṭiññāya apariccattattā saṃvāsatthenako na hotīti veditabbo. Sobhatīti sampaṭicchitvāti kāsāvadhāraṇe dhuraṃ nikkhipitvā gihibhāvaṃ sampaṭicchitvā.
『住于自身出家相中』者,谓住于具有出家相之状态中。『不成共住窃取者』者,谓因比库众所给予之出家相未被舍弃,故不成出家相窃取者;因比库之自认未被舍弃,故不成共住窃取者。至于母本注疏中所说『因受用了与出家相相应之共住,故不成共住窃取者』之理由,彼亦是就此同一理由而说。否则,沙玛内拉在计算比库瓦萨等事上,亦是受用了与出家相相应之共住,则因比库众所给予之出家相为两者所共有,共住窃取之性质亦不应成立。如此处之比库,沙玛内拉亦应知:犯巴拉基咖者,因沙玛内拉之自认未被舍弃,故不成共住窃取者。『庄严……接受』者,谓放下受持袈裟之重担,接受了在家人之状态。
Yo koci vuḍḍhapabbajitoti sāmaṇeraṃ sandhāya vuttaṃ. Mahāpeḷādīsūti vilīvādimayesu gharadvāresu ṭhapitabhattabhājanavisesesu, etena vihāre bhikkhūhi saddhiṃ vassagaṇanādīnaṃ akaraṇaṃ dasseti.
『任何年长出家者』者,此乃就沙玛内拉而说。『在大篮等处』者,谓置于以藤条等所制之门扉处的特定食器,此表明在寺院中未与比库众共同计算瓦萨等事。
Theyyasaṃvāsakavatthukathāvaṇṇanā niṭṭhitā. · 贼住者事说的注释终了。
Titthiyapakkantakakathāvaṇṇanā投奔外道者事注释
Titthiyapakkantakādikathāsu tesaṃ liṅge ādinnamatteti vīmaṃsādiadhippāyaṃ vinā ‘‘titthiyo bhavissāmī’’ti sanniṭṭhānavasena liṅge kāyena dhāritamatte. Sayamevāti titthiyānaṃ santikaṃ agantvā sayameva saṅghārāmepi kusacīrādīni nivāseti. Ājīvako bhavissāmi…pe… gacchatīti ājīvakānaṃ santike tesaṃ pabbajanavidhinā ‘‘ājīvako bhavissāmī’’ti gacchati. Tassa hi titthiyabhāvūpagamanaṃ pati sanniṭṭhāne vijjamānepi ‘‘gantvā bhavissāmī’’ti parikappitattā padavāre dukkaṭameva vuttaṃ. Dukkaṭanti pāḷiyā avuttepi methunādīsu vuttapubbapayogadukkaṭānulomato vuttaṃ. Etena ca sanniṭṭhānavasena liṅge sampaṭicchite pārājikaṃ, tato purimapayoge thullaccayañca vattabbameva, thullaccayakkhaṇe nivattantopi āpattiṃ desāpetvā muccati evāti daṭṭhabbaṃ. Yathā cettha, evaṃ saṅghabhedepi lohituppādepi bhikkhūnaṃ pubbapayogādīsu dukkaṭathullaccayapārājikāhi muccanasīmā ca veditabbā. Sāsanaviruddhatāyettha ādikammikānampi anāpatti na vuttā. Pabbajjāyapi abhabbatādassanatthaṃ panete, aññe ca pārājikakaṇḍe visuṃ sikkhāpadena pārājikādiṃ adassetvā idha abhabbesu eva vuttāti veditabbaṃ.
【關於投奔外道等諸事之論述】
「接受其標誌等」，意指：不帶審察等意圖，僅以「我將成為外道」之決意，以身體穿戴其標誌而已。「自行」，意指：不前往外道處，自行在僧院中穿著草衣等。「我將成為阿基瓦咖……乃至……前往」，意指：前往阿基瓦咖處，依其出家之儀軌，以「我將成為阿基瓦咖」之心前往。對於他趨向外道身份一事，雖然決意已然存在，但因其心中籌謀「前往後方成為」，故在每一步行進中，僅說為惡作。「惡作」，雖然巴帝摩卡原文未明說，但依照先前在淫行等事中所說的前行業惡作之類推而說。由此，以決意而接受標誌時，犯巴拉基咖；在此之前的前行業，亦應說為土喇吒亞；在土喇吒亞之剎那退回者，令其懺悔該罪即得解脫，應如是了知。如同此處所說，在破僧、出佛身血等事中，比庫的前行業等所涉及的惡作、土喇吒亞、巴拉基咖之解脫界限，亦應如是了知。此處因違背教法，故初犯者亦未說無罪。又，此等及其他諸事，為顯示出家之不堪能性，並非在巴拉基咖篇中另立學處而分別顯示巴拉基咖等，而是在不堪能者中一併說明，應如是了知。
Taṃladdhinti titthiyavese seṭṭhabhāvaggahaṇameva sandhāya vuttaṃ. Tesañhi titthiyānaṃ sassatādiggāhaṃ gaṇhantopi liṅge asampaṭicchite titthiyapakkantako na hoti, taṃ laddhiṃ aggahetvāpi ‘‘etesaṃ vatacariyā sundarā’’ti liṅgaṃ sampaṭicchanto titthiyapakkantako hoti eva . Laddhiyā abhāvenāti bhikkhubhāve sālayatāya titthiyabhāvūpagamanaladdhiyā abhāvena, etena ca āpadāsu kusacīrādiṃ pārupantassāpi naggassa viya anāpattiṃ dasseti.
「獲得彼見解」，是就接受外道裝束中最勝之義而說。對於那些外道，即便接受常見等邪見，若未接受其標誌，則不成為投奔外道者；即便未接受彼見解，若以「此等之行儀甚為殊妙」之心而接受其標誌，則確實成為投奔外道者。「因無見解」，意指：在比庫身份中，因無趨向外道身份之見解；由此，亦顯示在危難時穿著草衣等者，如同裸體者一般，無罪。
Upasampannabhikkhunā kathitoti ettha saṅghabhedakopi upasampannabhikkhunāva kathito, mātughātakādayo pana anupasampannenāpīti daṭṭhabbaṃ.
「由受具足之比庫所說」，此處應了知：破僧者亦是由受具足之比庫所說；而殺母等者，則即便由未受具足者亦然。
Titthiyapakkantakakathāvaṇṇanā niṭṭhitā. · 投奔外道者事注释完毕。
Tiracchānavatthukathāvaṇṇanā畜生事注释
§111
111. Udakasañcārikaṃ maṇḍūkabhakkhaṃ nāgasarīranti sambandhitabbaṃ. Vissarabhayenāti nāgassa sarīraṃ disvā bhikkhuno viravanabhayena. Kapimiddhādīsu nāgasarīraṃ nuppajjatīti taduppattisīmaṃ dassento āha ‘‘vissaṭṭho’’tiādi.
「水中游行、以蛙為食、龍之身體」，應連結理解。「因恐懼其叫聲」，意指：比庫見到龍之身體，因恐懼其發出叫聲。為顯示龍之身體不生起於猿猴昏沉等之中，說明其生起之界限，故說「已釋放」等語。
Tiracchānavatthukathāvaṇṇanā niṭṭhitā. · 畜生事注释完毕。
Mātughātakādikathāvaṇṇanā弑母者等事注释
§112
112.Apavāhananti sodhanaṃ. Tiracchānādiamanussajātito manussajātikānaññeva puttesu mettādayopi tikkhavisadā honti lokuttaraguṇā viyāti āha ‘‘manussitthibhūtā janikā mātā’’ti. Yathā manussānaññeva kusalappavatti tikkhavisadā, evaṃ akusalappavattipīti āha ‘‘sayampi manussajātikenevā’’tiādi. Ānantariyenāti ettha cutianantaraṃ niraye paṭisandhiphalaṃ anantaraṃ nāma, tasmiṃ anantare janakattena niyuttaṃ ānantariyaṃ, tena. Vesiyā puttoti upalakkhaṇamattaṃ, kulitthiyā aticāriniyā puttopi attano pitaraṃ ajānitvā ghātento pitughātakova hoti.
「淨除」，即清淨之義。由於對旁生等非人類種族而言，唯有對人類種族之子女，慈愛等才會銳利純粹，如同出世間功德一般，故說「成為人女之生母」。如同人類唯對人類的善行生起才銳利純粹，惡行之生起亦然，故說「自身亦唯由人類種族者」等語。「以無間業」，此處所謂「無間」，是指死亡之後立即在地獄結生之果報；以生起之因而與彼無間相連者，稱為「無間業」，以此而說。「妓女之子」，此僅為例示，即便是良家婦女之通姦所生之子，若不知其父而殺之，亦成為殺父者。
§114
114.Avasesanti anāgāmiādikaṃ. Yaṃ panettha vattabbaṃ, taṃ manussaviggahapārājike vuttameva.
「其餘」，即不還果等。此處應說之義，已在人身巴拉基咖中說明。
§115
115.Ayaṃ saṅghabhedakoti pakatattaṃ bhikkhuṃ sandhāya vuttaṃ. Pubbe eva pārājikaṃ samāpanno vā vatthādidosena vipannopasampado vā saṅghaṃ bhindantopi anantariyaṃ na phusati, saṅgho pana bhinnova hoti, pabbajjā cassa na vāritāti daṭṭhabbaṃ.
115. 「破僧者」一语,是针对普通状态的比库而说的。若某人先前已犯巴拉基咖,或因衣等过失而达上失效,即便他去破僧,也不触犯无间业;然而僧团确实已被破坏,且其出家亦不被禁止——应如此了知。
‘‘Duṭṭhacittenā’’ti vuttamevatthaṃ vibhāveti ‘‘vadhakacittenā’’ti. Lohitaṃ uppādetīti tathāgatassa verīhi abhejjakāyatāya kenaci balakkārena cammādichedaṃ katvā bahi lohitaṃ paggharāpetuṃ na sakkā, āvudhādipahārena pana lohitaṃ ṭhānato calitvā kuppamānaṃ ekattha sañcitaṃ hoti, ettakena pana pahāradāyako lohituppādako nāma hoti devadatto viya. Cetiyaṃ pana bodhiṃ vā paṭimādiṃ vā bhindato ānantariyaṃ na hoti, ānantariyasadisaṃ mahāsāvajjaṃ hoti. Bodhirukkhassa pana ojoharaṇasākhā ceva sadhātukaṃ cetiyaṃ bādhayamānā ca chinditabbā, puññamevettha hoti.
「以恶心」一语,以「以杀害之心」进一步阐明其义。「使血流出」——由于如来之身不可分裂,任何人以强力割破皮肤等使血向外流出,实不可能;然而以武器等击打,血液便从原处移动、激荡,积聚于一处,仅此程度,施打者便称为「使血流出者」,如迭瓦达德之例。至于破坏塔庙、菩提树或佛像等,则不构成无间业,但属与无间业相似的极重罪。然而,若菩提树的汲取养分之枝以及损害含有舍利之塔庙的枝条,则应予以砍除,此中唯有功德。
Mātughātakādikathāvaṇṇanā niṭṭhitā. · 弑母者等事注释完毕。
Ubhatobyañjanakavatthukathāvaṇṇanā两性人事缘论释
§116
116.Itthiubhatobyañjanakoti itthindriyayutto, itaro pana purisindriyayutto. Ekassa hi bhāvadvayaṃ saha nuppajjati yamake (yama. 3.indriyayamaka.188) paṭikkhittattā. Dutiyabyañjanaṃ pana kammasahāyena akusalacitteneva bhāvavirahitaṃ uppajjati. Pakatitthipurisānampi kammameva byañjanaliṅgānaṃ kāraṇaṃ, na bhāvo tassa kenaci paccayena paccayattassa paṭṭhāne avuttattā. Kevalaṃ bhāvasahitānaṃyeva byañjanaliṅgānaṃ pavattidassanatthaṃ aṭṭhakathāsu ‘‘itthindriyaṃ paṭicca itthiliṅgādīnī’’tiādinā (dha. sa. aṭṭha. 632) indriyaṃ byañjanakaāraṇattena vuttaṃ, idha pana akusalabalena indriyaṃ vināpi byañjanaṃ uppajjatīti vuttaṃ. Ubhinnampi cesaṃ ubhatobyañjanakānaṃ yadā itthiyā rāgo uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itaraṃ paṭicchannaṃ. Yadā purise rāgo uppajjati, tadā itthibyañjanaṃ pākaṭaṃ hoti, itaraṃ paṭicchannaṃ. Tattha vicāraṇakkamoti paṭisandhikkhaṇe eva itthipurisaliṅgānampi pātubhāvappakāsake kurundivacane ayuttatāpakāsanatthaṃ atthavicāraṇakkamo. Aṭṭhasāliniyañhi ‘‘itthiliṅgādīni pana itthindriyaṃ paṭicca pavatte samuṭṭhitānī’’tiādi (dha. sa. aṭṭha. 632) vuttaṃ. Nevassa pabbajjā atthīti yojanā. Yo ca paṭikkhitte abhabbe, bhabbe ca puggale ñatvā pabbājeti, upasampādeti vā, dukkaṭaṃ. Ajānantassa sabbattha anāpattīti veditabbaṃ.
116. 「两性人」——具有女根者为一类,具有男根者为另一类。一人同时具有两种性别,不会同时生起,此乃《双论》（根双）中所否定之故。第二性征则由与业相应的不善心生起，而无性别之实体。即便是普通男女，业才是性征与性相的原因，而非性别实体本身——因为性别实体作为某种缘的所缘，在《发趣论》中并未被提及。注疏中以「依女根而有女相等」等语，说明根是性征生起之因，仅是为了显示唯有具备性别实体者才有性征的运作；而此处则说明，以不善之力，即便无根，性征亦可生起。对于两性人而言，当对女性生起贪欲时，男性性征便显现，另一则隐没；当对男性生起贪欲时，女性性征便显现，另一则隐没。此处「考察次第」，是为了阐明《古伦提》注中关于结生刹那即显现男女性相之说的不当之处，而进行的义理考察次第。《法集论注》中说：「女相等乃依女根而运作生起」等语。结语为：此人不得出家。若知某人属于被禁止者、不堪能者，或知某人属于堪能者，仍为其剃度或授达上，犯恶作。不知者，一切情况均无犯——应如此了知。
Ubhatobyañjanakavatthukathāvaṇṇanā niṭṭhitā. · 两性人事缘论释已毕。
Anupajjhāyakādivatthukathāvaṇṇanā无依止等事缘论释
§117
117. Anupajjhāyādivatthūsu sikkhāpadaṃ apaññattanti ‘‘na, bhikkhave, anupajjhāyako upasampādetabbo’’ti idheva paññāpiyamānasikkhāpadaṃ sandhāya vuttaṃ. ‘‘Kammaṃ pana na kuppatī’’ti idaṃ upajjhāyābhāvepi ‘‘itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā’’ti matassa vā vibbhamantassa vā purāṇaupajjhāyassa, aññassa vā yassa kassaci avijjamānassāpi nāmena sabbattha upajjhāyakittanassa katattā vuttaṃ. Yadi hi upajjhāyakittanaṃ na kareyya, ‘‘puggalaṃ na parāmasatī’’ti vuttakammavipatti eva siyā. Teneva pāḷiyaṃ ‘‘anupajjhāyaka’’nti vuttaṃ. Aṭṭhakathāyampissa ‘‘upajjhāyaṃ akittetvā’’ti avatvā ‘‘upajjhāyaṃ agāhāpetvā sabbena sabbaṃ upajjhāyavirahitaṃ’’icceva atthoti vutto. Pāḷiyaṃ saṅghena upajjhāyenāti ‘‘ayaṃ itthannāmo saṅghassa upasampadāpekkho, itthannāmo saṅghaṃ upasampadaṃ yācati saṅghena upajjhāyenā’’ti evaṃ kammavācāya saṅghameva upajjhāyaṃ kittetvāti attho. Evaṃ gaṇena upajjhāyenāti etthāpi ‘‘ayaṃ itthannāmo gaṇassa upasampadāpekkho’’tiādinā yojanā veditabbā, evaṃ vuttepi kammaṃ na kuppati eva dukkaṭasseva vuttattā. Aññathā ‘‘so ca puggalo anupasampanno’’ti vadeyya. Tenāha ‘‘saṅghenā’’tiādi. Tattha paṇḍakādīhi upajjhāyehi kariyamānesu kammesu paṇḍakādike vināva yadi pañcavaggādigaṇo pūrati, kammaṃ na kuppati, itarathā kuppatīti veditabbaṃ.
117. 关于无亲教师等事项「戒条未制定」——此语是针对「诸比库，无亲教师者不应授达上」这一正在此处制定的戒条而说的。「然而甘马不被破坏」——此语是说：即便无亲教师，若在甘马语中称念「某某名之亲教师」，无论该亲教师已死亡、已还俗，或是其他任何不在场者，只要在甘马语中以名字称念亲教师，甘马便不被破坏。若不称念亲教师，则成「不触及当事人」所说的甘马失效。正因如此，巴利原文中说「无亲教师」。注疏中亦说其义为：并非「未称念亲教师」，而是「完全未令人执持亲教师，彻底缺乏亲教师」。巴利原文「由僧团作为亲教师」——意为：在甘马语中称念僧团本身为亲教师，即「此某某名者为僧团之求达上者，某某名者向僧团请求达上，以僧团为亲教师」。同样，「由众数作为亲教师」——此处亦应以「此某某名者为众数之求达上者」等语来理解，如此说来，甘马亦不被破坏，因为所说的仅是恶作。否则便应说「该人未得达上」。因此说「由僧团」等语。其中，若以般哒咖等为亲教师所作之甘马，若除去般哒咖等而五人组等众数仍满足，甘马不被破坏；否则则被破坏——应如此了知。
Anupajjhāyakādivatthukathāvaṇṇanā niṭṭhitā. · 无依止等事缘论释已毕。
Apattakādivatthukathāvaṇṇanā未受具等事缘论释
§118
118. Apattacīvaravatthūsupi pattacīvarānaṃ abhāvepi ‘‘paripuṇṇassa pattacīvara’’nti kammavācāya sāvitattā kammakopaṃ avatvā dukkaṭameva vuttaṃ. Itarathā sāvanāya hāpanato kammakopo eva siyā. Keci pana ‘‘paṭhamaṃ anuññātakammavācāya upasampannā viya idānipi ‘paripuṇṇassa pattacīvara’nti avatvā kammavācāya upasampannāpi sūpasampannāevā’’ti vadanti, taṃ na yuttaṃ. Anuññātakālato paṭṭhāya hi aparāmasanaṃ sāvanāya hāpanavipatti eva hoti ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti padassa hāpane viya. Tampi hi pacchā anuññātaṃ, ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmī’’tiādivākyena ayācetvā tampi upasampādento ‘‘ayaṃ itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti vatvāva yadi kammavācaṃ karoti, kammaṃ sukatameva hoti , no ce vipannaṃ. Sabbapacchā hi anuññātakammavācato kiñcipi parihāpetuṃ na vaṭṭati, sāvanāya hāpanameva hoti. Aññe vā bhikkhū dātukāmā hontīti sambandho.
118. 关于无钵与衣等事项——即便钵与衣不具足，由于甘马语中已宣说「钵与衣具足」，故不说甘马破坏，而仅说恶作。否则，因宣说中有所欠缺，便会成为甘马破坏。然而有人说：「如同最初依许可甘马语而得达上者，现今即便甘马语中未说『钵与衣具足』而得达上者，亦是善得达上。」此说不当。自许可之时起，宣说中有所欠缺，便是宣说失效之过——如同「某某名者向僧团请求达上」一语被省略之例。彼语亦是后来被许可的，若为人授达上时，不以「大德，我向僧团请求达上」等语请求，而直接说「此某某名者向僧团请求达上」，若如此作甘马语，甘马便是善作；若不如此，则失效。最后被许可的甘马语，任何部分都不得省略，省略便是宣说失效。其余比库亦欲给予——此为文义之关联。
Anāmaṭṭhapiṇḍapātanti bhikkhūhi laddhabhikkhato aggahitaggaṃ piṇḍapātaṃ. Sāmaṇerabhāgasamakoti ettha kiñcāpi sāmaṇerānampi āmisabhāgassa samakameva diyyamānattā visuṃ sāmaṇerabhāgo nāma natthi, pattacīvaraparikammamattapaṭibaddhapabbajjatāya pana sāmaṇerasadisā ete paṇḍupalāsāti dassanatthaṃ evaṃ vuttanti daṭṭhabbaṃ. Niyatāsannapabbajjasseva cāyaṃ bhāgo dīyati. Teneva ‘‘yāva patto paccatī’’tiādi vuttaṃ. Āmisabhāgoti vihāre dinnaṃ saṅghabhattaṃ, tatruppādañca sandhāya vuttaṃ, na dāyakānaṃ gehesu tehi diyyamānaṃ. Teneva salākabhattādi paṭikkhittaṃ, dāyakā vippaṭisārino hontīti. Bhesajjantiādinā pana gihīnaṃ bhesajjakaraṇādidoso ettha na hotīti dasseti.
「未被触取的施食」——即比库们所得之施食中，未被取走最上份的施食。「与沙玛内拉份额相等」——此处虽然给予财物份额与沙玛内拉相同，实际上并无单独称为「沙玛内拉份额」之物；然而为了显示这些黄叶者因其出家仅与钵、衣的准备相关联，故与沙玛内拉相似，因此如此说——应如此了知。此份额仅给予确定将近期出家者。正因如此，说「直至钵被煮熟」等语。「财物份额」——是指给予寺院的僧团食，以及在寺院中所产生之物，并非施主在其家中所给予之物。正因如此，签食等被排除，因为施主会感到后悔。以「药品」等语，则显示此处不存在在家人制作药品等之过失。
Apattakādivatthukathāvaṇṇanā niṭṭhitā. · 未受具等事缘论释已毕。
Hatthacchinnādivatthukathāvaṇṇanā断手等事论注释
§119
119. Hatthacchinnādivatthūsu kaṇṇamūleti sakalassa kaṇṇassa chedaṃ sandhāya vuttaṃ. Kaṇṇasakkhalikāyāti kaṇṇacūḷikāya. Yassa pana kaṇṇāviddheti heṭṭhā kuṇḍalādiṭhapanacchiddaṃ sandhāya vuttaṃ. Tañhi saṅghaṭanakkhamaṃ. Ajapadaketi ajapadanāsikaṭṭhikoṭiyaṃ. Tato hi uddhaṃ na vicchindati. Sakkā hoti sandhetunti avirūpasaṇṭhānaṃ sandhāya vuttaṃ, virūpaṃ pana parisadūsakataṃ āpādeti.
对标示为断臂等物品之器，用刀从整个耳朵根部切断，这种切耳之说已被宣说。所谓耳壳者，即耳轮之意。又对于割耳者，自下方从耳垂等处用钩状刀割断一切连结，亦有说法。此谓会合的毁坏。所谓ajapada者，是指不发言说话之处，即舌头与喉咙之间之部位。该处往上不再截断。故说可合而不宜分断，此是针对不毁坏真体而成的接合，反倒分断则会导致不正之污秽。
Khujjasarīroti vaṅkasarīro. Brahmuno viya ujukaṃ gattaṃ sarīraṃ yassa, so brahmujjugatto, bhagavā.
所谓脊背弯曲之体，即为弯曲的身躯。如同婆罗门描述的直挺之体，则是正直直立的身躯，世尊即是具此直挺体者。
Parivaṭumoti samantato vaṭṭakāyo, etena evarūpā eva vāmanakā na vaṭṭantīti dasseti.
所谓环绕之义，是指从四面周围卷绕之形，旨在表明类似于呕吐之状，但并不是真正的卷绕。
Kūṭakūṭasīsoti anekesu ṭhānesu piṇḍikamaṃsataṃ dassetuṃ āmeḍitaṃ kataṃ. Tenāha ‘‘tālaphalapiṇḍisadisenā’’ti, tālaphalānaṃ mañjarī piṇḍi nāma. Anupubbatanukena sīsenāti cetiyathūpikā viya kamena kisena sīsena, thūlaveḷupabbaṃ viya ādito paṭṭhāya yāvapariyosānaṃ samathūlena uccena sīsena samannāgato nāḷisīso nāma. Kappasīsoti gajamatthakaṃ viya dvidhā bhinnasīso. ‘‘Kaṇṇikakeso vā’’ti imassa vivaraṇaṃ ‘‘pāṇakehī’’tiādi. Makkaṭasseva naḷāṭepi kesānaṃ uṭṭhitabhāvaṃ sandhāyāha ‘‘sīsalomehī’’tiādi.
所谓堆积头骨，指许多地方显现为成堆的肉团。如是说：“呈现如椴果团之堆积。”椴果之花穗称为椴花团。所谓先后相继状的头骨，意即像圣塔模状之头颅，以某种泥质或灰质附着形成，形如粗大的树皮，乃由粗大头颅包裹至尽头之状态，称为管状头骨。所谓壳头骨，好似象牙分为两半的头骨。至于“耳根毛”之释，即指带有毛发之根部。至于眉毛上如同猴子额头毛状的竖起头发，称为头发绒毛。
Makkaṭabhamukoti naḷāṭalomehi avibhattalomabhamuko. Akkhicakkalehīti kaṇhamaṇḍalehi. Kekaroti tiriyaṃ passanako. Udakatārakāti olokentānaṃ udake paṭibimbikacchāyā, udakapubbuḷanti keci. Akkhitārakāti abhimukhe ṭhitānaṃ chāyā, akkhigaṇḍakātipi vadanti. Atipiṅgalakkhīti majjārakkhi. Madhupiṅgalanti madhuvaṇṇapiṅgalaṃ. Nippakhumakkhīti ettha pakhuma-saddo akkhidalalomesu nirūḷho, tadabhāvā nippakhumakkhi. Akkhipākenāti akkhidala pariyantesu pūtibhāvāpajjanarogena.
所谓猴额毛，即额头上未分开的浓密毛子。所谓黑眼圈者，是指黑色的眼圈。所谓鸡冠者，为侧视时似鸡冠之形。所谓水星烛，指观视水中反影之光辉，有时现为水面气泡。所谓眼球烛，是指近视者眼前出现之影子，亦有人称之为眼球凝结。所谓暗黄目，是指眼球中央部分呈中间黄色。所谓蜜黄目，是指蜂蜜色调的淡黄眼。所谓隐没目，是指潜藏于眼眶睫毛间，含糊不清之音声及异状，称为隐没目。所谓眼球坏死，是指眼眶附近出现坏死腐烂之病状。
Cipiṭanāsikoti anunnatanāsiko. Paṭaṅgamaṇḍūko nāma mahāmukhamaṇḍūko. Bhinnamukhoti upakkamukhapariyosāno, sabbadā vivaṭamukho vā. Vaṅkamukhoti ekapasse apakkamma ṭhitaheṭṭhimahanukaṭṭhiko. Oṭṭhacchinnakoti ubhosu oṭṭhesu yattha katthaci jātiyā vā pacchā vā satthādinā apanītamaṃsena oṭṭhena samannāgato. Eḷamukhoti niccapaggharitalālāmukho.
所谓缺鼻者，即鼻梁不高者。所谓飞虫蛙，是指大嘴蛙。所谓裂口者，指嘴角分开，通常呈张开的嘴形。所谓弯口者，是指一边嘴角下垂，呈现软骨突出之状。所谓断口者，指上下嘴唇有断裂状，被出世间诸师用活肉所导致。所谓鼓胀口，指向外凸出的嘴巴呈红色。
Bhinnagaloti avanatagato. Bhinnauroti atininnauramajjho. Evaṃ bhinnapiṭṭhipi. Sabbañcetanti ‘‘kacchugatto’’tiādiṃ sandhāya vuttaṃ. Ettha ca vinicchayo kuṭṭhādīsu vutto evāti āha ‘‘vinicchayo’’tiādi.
『分断』者，即『深入其间』者。『分断』又谓『远超狭隘中道』者。是故，即使断除，也称为『分断持』。全部皆断，故称之为「壳着」等词以示。此中还有分别，谓如『麻风等诸病』—此即所谓分别。
Vātaṇḍikoti aṇḍavātarogena uddhutabījaṇḍakosena samannāgato, yassa nivāsanena paṭicchannampi unnataṃ pakāsati, sova na pabbājetabbo. Vikaṭoti tiriyaṃgamanapādo, yassa caṅkamato jāṇukā bahi nigacchanti. Paṇhoti pacchato parivattanakapādo, yassa caṅkamato jāṇukā anto pavisanti. Mahājaṅghoti thūlajaṅgho. Mahāpādoti mahantena pādatalena yutto. Pādavemajjheti piṭṭhipādavemajjhe, etena aggapādo ca paṇhi ca sadisoti dasseti.
『风痈』者，兼具『气波动病』及『种痈肿』两者，其住所既隐蔽又突出，显露于外，不可独自出家。『畸形』者，行走时膝部外翻。『旋转』者，行走时膝部向内转入。『大膝』者，即粗大膝盖。『大足』者，连着极大的足底。『足间』者，即指膝盖之间，意指先足与旋足相似。
Majjhe saṅkuṭitapādattāti kuṇḍapādatāya kāraṇavibhāvanaṃ. Agge saṅkuṭitapādattāti kuṇḍapādatāya sakuṇapādasseva gamanavibhāvanaṃ. Piṭṭhipādaggena caṅkamantoti ‘‘pādassa bāhirantenāti ca abbhantarantenā’’ti ca idaṃ pādatalassa ubhohi pariyantehi caṅkamanaṃ sandhāya vuttaṃ.
『中间挛缩足』即因足窝处病变而致。『前挛缩足』即因足窝处病变，前足如弓形而行走所致。『断持足底行走』者，谓足的外侧与内侧均着地而行走，即以足底两侧环绕而行。
Mammananti ṭhānakaraṇavisuddhiyā abhāvena ayuttakkharavacanaṃ. Vacanānukaraṇena hi so mammano vutto. Yo ca karaṇasampannopi ekamevakkharaṃ hikkārabahuso vadati, sopi idheva saṅgayhati. Yo vā pana hikkaṃ niggahetvāpi anāmeḍitakkharameva siliṭṭhavacanaṃ vattuṃ samattho, so pabbājetabbo.
『口误』者，因发声构造清净而未连接清晰音，称为不连音。因声法依次，故称之为口误。若具发音机构仅一字发声多次，亦归于此类。又若断断续续地发发声，且能吐露无非音节明朗之语，仍不应令出家。
Āpattito na muccatīti ñatvā karontova na muccati. Jīvitantarāyādiāpadāsu aruciyā kāyasāmaggiṃ dentassa anāpatti. Appatto osāraṇanti osāraṇāya anarahoti attho.
『犯戒不免』者，明知有犯而行之不得免除。生命受到威胁等灾难时，若不悦意给予身体接触，无过失。『不犯戒』者，谓未ทำ放弃戒律。
Hatthacchinnādivatthukathāvaṇṇanā niṭṭhitā. · 断手等事论注释终了。
Alajjinissayavatthukathāvaṇṇanā依止无惭者事论注释
§120
120. Nissayapaṭisaṃyuttavatthūsu bhikkhūhi samāno bhāgo diṭṭhisīlādiguṇakoṭṭhāso assāti bhikkhusabhāgo, tassa bhāvo bhikkhusabhāgatā.
第120条。在与依止相关的事项上，若比库表现出视见、行为等品行良好者，称比库众份，即『比库众的状态』。
Alajjinissayavatthukathāvaṇṇanā niṭṭhitā. · 依止无惭者事论注释终了。
Gamikādinissayavatthukathāvaṇṇanā行路者等依止事论注释
§121
121.Nissayakaraṇīyoti ettha nissayaggahaṇaṃ nissayo, so karaṇīyo yassāti visesanassa paranipāto daṭṭhabbo. Vissamento vā…pe… anāpattīti gamanasaussāhatāya tathā vasantopi addhiko eva, tattha nissayadāyake asati anāpattīti adhippāyo. Etena ca parissamādiabhāve senāsanādisampadaṃ paṭicca vasato āpattīti dasseti. Tañca agamanapaccayā divase divase āpajjatīti vadanti. Cīvararajanādikiccatthāya garūhi pesitassāpi kiccapariyosānameva vasitabbaṃ, na tato paraṃ. Garūhipi tāvakālikakiccatthameva pesaladaharā pesitabbā, na niccakālakiccatthanti daṭṭhabbaṃ. ‘‘Nāvāya gacchantassa…pe… anāpattī’’ti vuttattā evarūpaṃ avidheyyataṃ vinā nissayadāyakarahitaṭṭhāne vassaṃ upagantuṃ na vaṭṭatīti daṭṭhabbaṃ.
「应作依止」者,此中「依止」之取得即是依止,「应作依止者」应视为修饰语的倒置。「或者放松……乃至……无罪」者,因行走之疲劳而如是住者亦是过分,其意趣是:在彼处若无依止施与者则无罪。以此显示:若无集会等,依靠卧坐处等之具足而住者有罪。彼罪因不去之因缘而日日犯,如是说。即使为染衣等事务而被长老们派遣者,亦应住至事务完成,不得超过。长老们亦应仅为暂时性事务而派遣年轻者,应视为不得为常时性事务而派遣。因说「乘船而去者……乃至……无罪」,应视为:除此类不可抗力外,不得于无依止施与者之处进入瓦萨。
Tassa nissāyāti taṃ nissāya. Āsāḷhīmāse…pe… tattha gantabbanti ettha pana sacepi ‘‘asuko thero ettha āgamissati āgamissatī’’ti āgamentasseva vassūpanāyikadivaso hoti. Hotu, vasitaṭṭhāne vassaṃ anupagamma yattha nissayo labbhati, dūrepi tattha gantvā pacchimikāya upagantabbaṃ.
「依止于彼」者,依靠彼。「于阿萨荼月……乃至……应往彼处」者,此中即使「某长老将来此处、将来此处」地等待来者,瓦萨入住日已到。虽然如此,不进入住处之瓦萨,而往能得依止之处,即使远处亦应前往,以后分入住。
§122
122.Gottenapīti ‘‘āyasmato pippalissa upasampadāpekkho’’ti evaṃ nāmaṃ avatvā gottanāmenapīti attho, tena ‘‘konāmo te upajjhāyo’’ti puṭṭhena gottanāmena ‘‘āyasmā kassapo’’ti vattabbanti siddhaṃ hoti. Tasmā aññampi kiñci tassa nāmaṃ pasiddhaṃ, tasmiṃ vā khaṇe sukhaggahaṇatthaṃ nāmaṃ paññāpitaṃ, taṃ sabbaṃ gahetvāpi anussāvanā kātabbā. Yathā upajjhāyassa, evaṃ upasampadāpekkhassapi gottādināmena, taṅkhaṇikanāmena ca anussāvanaṃ kātuṃ vaṭṭati. Tasmimpi khaṇe ‘‘ayaṃ tisso’’ti vā ‘‘nāgo’’ti vā nāmaṃ karontehi anusāsakasammutito paṭhamameva kātabbaṃ, evaṃ katvāpi antarāyikadhammānusāsanapucchanakālesu ‘‘kinnāmosi, ahaṃ bhante nāgo nāma, konāmo te upajjhāyo, upajjhāyo me bhante tisso nāmā’’tiādinā viññāpentena ubhinnampi citte ‘‘mamedaṃ nāma’’nti yathā saññā uppajjati, evaṃ viññāpetabbaṃ. Sace pana tasmiṃ khaṇe pakatināmena vatvā pacchā tissa-nāmādiapubbanāmena anussāveti, na vaṭṭati.
「以族姓亦可」者,不说「具寿毕巴离之求达上者」如是之名,以族姓之名亦可,此为义。由此,被问「汝之戒师名为何」者,应以族姓之名答「具寿咖萨巴」,此即成立。因此,彼之其他任何通行之名,或于彼时刻为易于取而施设之名,取一切彼等亦应作告白。如戒师,如是求达上者亦得以族姓等名、彼时刻之名作告白。于彼时刻作「此为提萨」或「龙」等名者,应由教诫者之同意最初即作。如是作已,于障碍法教诫询问之时,以「汝名为何?大德,我名为龙;汝之戒师名为何?大德,我之戒师名为提萨」等告知,应如是告知:于二者心中生起「此是我之名」之想。然而若于彼时刻以本来之名说,后以提萨名等非先前之名告白,则不得。
Tattha ca kiñcāpi upajjhāyasseva nāmaṃ aggahetvā yena kenaci nāmena ‘‘tissassa upasampadāpekkho’’tiādināpi puggale parāmaṭṭhe kammaṃ sukatameva hoti anupajjhāyakādīnaṃ upasampadākammaṃ viya upajjhāyassa abhāvepi abhabbattepi kammavācāya puggale parāmaṭṭhe kammassa sijjhanato. Upasampadāpekkhassa pana yathāsakaṃ nāmaṃ vinā aññena nāmena anussāvite kammaṃ kuppati, so anupasampannova hoti. Tattha ṭhito añño anupasampanno viya gahitanāmassa vatthupuggalassa tattha abhāvā, etassa ca nāmassa anussāvanāya avuttattā. Tasmā upasampadāpekkhassa pakatināmaṃ parivattetvā anupubbena nāgādināmena anussāvetukāmena paṭikacceva ‘‘tvaṃ nāgo’’tiādinā viññāpetvā anusāsanaantarāyikadhammapucchanakkhaṇesupi tassa ca saṅghassa ca yathā pākaṭaṃ hoti, tathā pakāsetvāva nāgādināmena anussāvetabbaṃ. Ekassa bahūni nāmāni honti, tesu ekaṃ gahetuṃ vaṭṭati.
于此,虽然不取戒师之名,以任何名「提萨之求达上者」等,于人被指定时,甘马亦善作,如无戒师等之达上甘马,因于戒师不在或不能时,于甘马语中人被指定时甘马成就。然而求达上者若以非如其本名之其他名告白,甘马则坏,彼为未达上者。于彼处,如另一未达上者住立,因所取名之实质人于彼处不在,且因此名之告白未说。因此,欲改变求达上者之本来名而以次第龙等名告白者,应预先以「汝为龙」等告知,于教诫、障碍法询问之时刻,对彼及僧团如何明了,如是显示后,方以龙等名告白。一人有多名,得取其中之一。
Yaṃ pana upasampadāpekkhaupajjhāyānaṃ ekattha gahitaṃ nāmaṃ, tadeva ñattiyā, sabbattha anussāvanāsu ca gahetabbaṃ. Gahitato hi aññasmiṃ gahite byañjanaṃ bhinnaṃ nāma hoti, kammaṃ vipajjati. Atthato, hi byañjanato ca abhinnā eva ñatti, anussāvanā ca vaṭṭanti, upajjhāyanāmassa pana purato ‘‘āyasmato tissassā’’tiādinā āyasmanta-padaṃ sabbattha yojetvāpi anussāveti, tathā ayojitepi doso natthi.
然而求达上者与戒师于一处所取之名,即应于单白、一切告白中取彼。因取已而于其他处取,文句即异,名即异,甘马即坏。因义与文句无异之单白、告白方得。然而戒师之名前以「具寿提萨之」等,于一切处连结具寿之词而告白,如是不连结亦无过失。
Pāḷiyaṃ pana kiñcāpi ‘‘itthannāmassa āyasmato’’ti pacchato ‘‘āyasmato’’ti padaṃ vuttaṃ, tathāpi ‘‘āyasmā sāriputto atthakusalo’’tiādinā nāmassa purato āyasmanta-padayogassa dassanato puratova payogo yuttataro. Tañca ekattha yojetvā aññattha ayojitepi ekattha purato yojetvā aññattha pacchato yojanepi sāvanāya hāpanaṃ nāma na hoti nāmassa ahāpitattā. Teneva pāḷiyampi ‘‘itthannāmassa āyasmato’’ti ekattha yojetvā ‘‘itthannāmena upajjhāyenā’’tiādīsu ‘‘āyasmato’’ti na yojitanti vadanti. Tañca kiñcāpi evaṃ, tathāpi sabbaṭṭhānepi ekeneva pakārena yojetvā eva vā ayojetvā vā anussāvanaṃ pasatthataranti gahetabbaṃ.
于圣典中虽然说「某名之具寿」,如是于后说「具寿」之词,然而因「具寿沙利子善巧于义」等显示名前连结具寿词,于前连结更为适当。于一处连结而于他处不连结,或于一处于前连结而于他处于后连结,亦非告白之减损,因名未减损。由此于圣典中亦「某名之具寿」于一处连结,而「以某名为戒师」等处不连结「具寿」,如是说。虽然如是,然而于一切处以同一方式连结或不连结而告白更为善,应如是取。
Gamikādinissayavatthukathāvaṇṇanā niṭṭhitā. · 行路者等依止事论注释终了。
Dveupasampadāpekkhādivatthukathāvaṇṇanā二达上期待等事说明
§123
123. Ekato saheva ekasmiṃ khaṇe anussāvanaṃ etesanti ekānussāvanā, upasampadāpekkhā, ete ekānussāvane kātuṃ. Tenāha ‘‘ekānussāvane kātu’’nti, idañca ekaṃ padaṃ vibhattialopena daṭṭhabbaṃ. Ekena vāti dvinnampi ekasmiṃ khaṇe ekāya eva kammavācāya anussāvane ekenācariyenāti attho. ‘‘Ayaṃ buddharakkhito ca ayaṃ dhammarakkhito ca āyasmato saṅgharakkhitassa upasampadāpekkho’’tiādinā nayena ekena ācariyena dvinnaṃ ekasmiṃ khaṇe anussāvananayo daṭṭhabbo. Imināva nayena tiṇṇampi ekena ācariyena ekakkhaṇe anussāvanaṃ daṭṭhabbaṃ.
123. 「一起同时在一个刹那宣告这些(求受达上者)」,此为「一宣告」,即求受达上者,为这些(求受达上者)作一宣告。因此说「为作一宣告」,此一词应以省略格尾来理解。「以一」者,即使是二人,也在一个刹那以一个甘马语宣告,以一位老师(宣告)之义。应以「此佛护与此法护是具寿僧护的求受达上者」等方式,见到以一位老师在一个刹那宣告二人的方法。以此同样的方法,应见到三人也以一位老师在一刹那宣告。依前述方法「一起宣告」者,即「以一(老师宣告)一人,以另一(老师宣告)另一人」等,依前面所说的方法,二人以二位老师,或三人以三位老师,或以一位老师,三人也一起宣告之义,而且是以一位亲教师。「但非以不同亲教师」,此是禁止语,即以一位老师或以二位或三位亲教师,对二位或三位求受达上者在一刹那以一个宣告作一宣告,不允许。但以不同老师、不同亲教师,三人作一宣告并非不允许,因此说「但若是不同老师、不同亲教师……允许」。此中所说「帝萨长老(宣告)苏玛那长老的弟子,苏玛那长老(宣告)帝萨长老的弟子」,如此以亲教师互相(宣告)弟子的宣告,仅是举例而已。因此,若帝萨长老宣告苏玛那长老的弟子,苏玛那长老宣告难德长老的弟子,且互相是众数满足者,确实允许。但若亲教师自己宣告自己的弟子,此处根本无需说,甘马确实善作。即使无亲教师者由任何人宣告也得受达上,何况有亲教师者由亲教师宣告,应如此理解。正是为了显示新的一方,才说「但若」等。
Purimanayeneva ekato anussāvane kātunti ‘‘ekena ekassa, aññena itarassā’’tiādinā pubbe vuttanayena dvinnaṃ dvīhi vā, tiṇṇaṃ tīhi vā ācariyehi, ekakena vā ācariyena tayopi ekato anussāvane kātunti attho, tañca kho ekena upajjhāyena. ‘‘Na tveva nānupajjhāyenā’’ti idaṃ ekena ācariyena dvīhi vā tīhi vā upajjhāyehi dve vā tayo vā upasampadāpekkhe ekakkhaṇe ekāya anussāvanāya ekānussāvane kātuṃ na vaṭṭatīti paṭikkhepapadaṃ. Na pana nānācariyehi nānupajjhāyehi tayo ekānussāvane kātuṃ na vaṭṭatīti āha ‘‘sace pana nānācariyā nānupajjhāyā…pe… vaṭṭatī’’ti. Yañcettha ‘‘tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārika’’nti evaṃ upajjhāyehi aññamaññaṃ saddhivihārikānaṃ anussāvanakaraṇaṃ vuttaṃ, taṃ upalakkhaṇamattaṃ. Tasmā sace tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero nandattherassa saddhivihārikaṃ anussāveti, aññamaññañca gaṇapūrakā honti, vaṭṭati eva. Sace pana upajjhāyo sayameva attano saddhivihārikaṃ anussāvetīti ettha vattabbameva natthi, kammaṃ sukatameva hoti. Anupajjhāyakassapi yena kenaci anussāvite upasampadā hoti, kimaṅgaṃ pana saupajjhāyakassa upajjhāyeneva anussāvaneti daṭṭhabbaṃ. Teneva navaṭṭanapakkhaṃ dassetuṃ ‘‘sace panā’’tiādimāha.
126. 「伍巴基哈」者,显示与「伍巴基哈亚」词同义的以阿音结尾的「伍巴基哈」词。或者「伍巴基哈亚」词本身,在表示用途和反身义时,省略亚音,如此说为「伍巴基哈」,应理解为在工具格等处无「伍巴基哈」词的用法。律文中「应以自己认可自己」者,即应以自己作为作者、作为工具,对自己作为对象,作认可之事。或者「阿德那」是反身用途的表达,「以自己认可自己」之义。不仅在此处,在其他十三认可等处,也应以此同样的特征,确实以自己认可自己。再者,除了自己因为是应作甘马者,在一切处应期待四众等的众。
Dveupasampadāpekkhādivatthukathāvaṇṇanā niṭṭhitā. · 二达上期待等事说明已毕。
Upasampadāvidhikathāvaṇṇanā达上仪轨说明
§126
126.Upajjhāti upajjhāya-saddasamānattho ākāranto upajjhāsaddoti dasseti. Upajjhāya-saddo eva vā upajjhā upayogapaccattavacanesu ya-kāralopaṃ katvā evaṃ vutto karaṇavacanādīsu upajjhā-saddassa payogābhāvāti daṭṭhabbaṃ. Pāḷiyaṃ attanāva attānaṃ sammannitabbanti attanāva kattubhūtena karaṇabhūtena attānameva kammabhūtaṃ pati sammananakiccaṃ kātabbaṃ. Attānanti vā paccatte upayogavacanaṃ, attanāva attā sammannitabboti attho. Na kevalañca ettheva, aññatrāpi terasasammutiādīsu imināva lakkhaṇena attanāva attā sammannitabbova. Apica sayaṃ kammārahattā attānaṃ muñcitvā catuvaggādiko gaṇo sabbattha icchitabbo.
「真实时」者,舍弃「我将隐瞒」的欺骗,确实应期待你的真实之时。「实有时」者,即使无欺骗,因为人性等事物的实有性,必定应期待之时,否则有甘马的障碍等障碍,此为意趣。「芒古」者,低头者。「伍达勒都」者,从未受达上状态在受达上中建立之义。
Saccakāloti ‘‘nigūhissāmī’’ti vañcanaṃ pahāya saccasseva te icchitabbakālo. Bhūtakāloti vañcanāya abhāvepi manussattādivatthuno bhūtatāya avassaṃ icchitabbakālo, itarathā kammakopādiantarāyo hotīti adhippāyo. Maṅkūti adhomukho. Uddharatūti anupasampannabhāvato upasampattiyaṃ patiṭṭhapetūti attho.
但在此为了一切甘马语的义理善巧,应如此见受达上甘马语的义理——「苏那都」者,在听闻义中第一人称单数。虽然那个被指派作听闻行为的僧团,因其现前性,应以第二人称单数「苏那希」来说,但因为在「桑喀」词的邻近处,第一人称的用法正是语法学家们所习用的,如在「巴嘎万」「阿亚斯曼」等词的邻近处,如「愿果德玛尊者接受我」、「此时正是时候,愿世尊为弟子们制定学处」、「具寿请离去」、「愿诸具寿听我」等。因此此处用第一人称。或者这是以尊重而说。对于应尊重者,以尊重,即使在第二人称用法的场合,也使用第一人称,如「愿善逝说法」等,应如此理解。但有些人说「此处考虑到『班德』『阿武索』的词,用第一人称」,那不合理,因为在「尊师,愿您作我的老师」「来吧朋友伍巴离,请询问这位出家者」等处,即使在那些用法中,也只见到第二人称的用法。
Sabbakammavācāsu atthakosallatthaṃ panettha upasampadākammavācāya evamattho daṭṭhabbo – suṇātūti savanāṇattiyaṃ paṭhamapurisekavacanaṃ. Tañca kiñcāpi yo saṅgho savanakiriyāya niyojīyati, tassa sammukhattā ‘‘suṇāhī’’ti majjhimapurisekavacanena vattabbaṃ, tathāpi yasmā saṅgha-saddasannidhāne paṭhamapurisapayogova saddavidhūhi samāciṇṇo bhagavantaāyasmantādisaddasannidhānesu viya ‘‘adhivāsetu me bhavaṃ gotamo (pārā. 22). Etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya (pārā. 21). Pakkamatāyasmā (pārā. 436). Suṇantu me āyasmanto’’tiādīsu viya. Tasmā idha paṭhamapurisapayogo kato. Atha vā gāravavasenevetaṃ vuttaṃ. Garuṭṭhānīyesu hi gāravavasena majjhimapurisapayoguppattiyampi paṭhamapurisapayogaṃ payujjanti ‘‘desetu sugato dhamma’’ntiādīsu (dī. ni. 2.66; ma. ni. 2.338; saṃ. ni. 1.172; mahāva. 8) viyāti daṭṭhabbaṃ. Keci pana ‘‘bhante, āvusoti sadde apekkhitvā idha paṭhamapurisapayogo’’ti vadanti, taṃ na yuttaṃ ‘‘ācariyo me bhante hohi, (mahāva. 77) iṅghāvuso upāli, imaṃ pabbajitaṃ anuyuñjāhī’’tiādīsu (pārā. 517) tappayogepi majjhimapurisapayogasseva dassanato.
「咩」者,在宣告者的自我指称中的所有格。「班德」者,在呼格义中对长老们的尊重语。但「阿武索」一词用于新人。那两者都是不变词,因为在众数中也是同样形式,「你们尊师,你们朋友」。「桑喀」者,无差别地用于四众等的本性人群集。但此处在边地国土中,从五众开始,在中部国土中,从十众开始,应取为「僧团」。此中这是集合义——尊师,愿僧团听我的话。此是较新者应说的话。但若宣告者比所有比库都年长,应说「朋友,愿僧团听我」。若他说「尊师」,或较新者说「朋友」,无甘马的过失。但有些人说「在一处说『朋友』,在另一处说『尊师』,也无过失,因为以两种方式呼唤都成就」。
Meti yo sāveti, tassa attaniddese sāmivacanaṃ. Bhanteti ālapanatthe vuḍḍhesu sagāravavacanaṃ. ‘‘Āvuso’’ti padaṃ pana navakesu. Tadubhayampi nipāto ‘‘tumhe bhante, tumhe āvuso’’ti bahūsupi samānarūpattā. Saṅghoti avisesato catuvaggādike pakatattapuggalasamūhe vattati. Idha pana paccantimesu janapadesu pañcavaggato paṭṭhāya, majjhimesu janapadesu dasavaggato paṭṭhāya saṅghoti gahetabbo. Tatrāyaṃ piṇḍattho – bhante, saṅgho mama vacanaṃ suṇātūti. Idañca navakatarena vattabbavacanaṃ. Sace pana anussāvako sabbehi bhikkhūhi vuḍḍhataro hoti, ‘‘suṇātu me, āvuso, saṅgho’’ti vattabbaṃ. Sopi ce ‘‘bhante’’ti vadeyya, navakataro vā ‘‘āvuso’’ti, kammakopo natthi. Keci pana ‘‘ekattha ‘āvuso’ti vatvā aññattha ‘bhante’ti vuttepi natthi doso ubhayenāpi ālapanassa sijjhanato’’ti vadanti.
「咩」者,在宣告者的自我指称中的所有格。「班德」者,在呼格义中对长老们的尊重语。但「阿武索」一词用于新人。那两者都是不变词,因为在众数中也是同样形式,「你们尊师,你们朋友」。「桑喀」者,无差别地用于四众等的本性人群集。但此处在边地国土中,从五众开始,在中部国土中,从十众开始,应取为「僧团」。此中这是集合义——尊师,愿僧团听我的话。此是较新者应说的话。但若宣告者比所有比库都年长,应说「朋友,愿僧团听我」。若他说「尊师」,或较新者说「朋友」,无甘马的过失。但有些人说「在一处说『朋友』,在另一处说『尊师』,也无过失,因为以两种方式呼唤都成就」。
Idāni yamatthaṃ ñāpetukāmo ‘‘suṇātū’’ti saṅghaṃ savane niyojeti, taṃ ñāpento ‘‘ayaṃ itthannāmo’’tiādimāha. Tattha ayanti upasampadāpekkhassa hatthapāse sannihitabhāvadassanaṃ. Tena ca hatthapāse ṭhitasseva upasampadā ruhatīti sijjhati hatthapāsato bahi ṭhitassa ‘‘aya’’nti na vattabbato. Teneva anusāsakasammutiyaṃ so hatthapāsato bahi ṭhitattā ‘‘aya’’nti na vutto. Tasmā upasampadāpekkho anupasampanno hatthapāse ṭhapetabbo. Ayaṃ itthannāmoti ayaṃ-saddo ca avassaṃ payujjitabbo. So ca imasmiṃ paṭhamanāmapayoge evāti gahetabbaṃ . ‘‘Itthannāmo’’ti idaṃ aniyamato tassa nāmadassanaṃ. Ubhayenapi ayaṃ buddharakkhitotiādināmaṃ dasseti. ‘‘Upasampadāpekkho’’ti bhinnādhikaraṇavisaye bahubbīhisamaāso, upasampadaṃ me saṅgho apekkhamānoti attho. Tassa ca upajjhāyataṃ samaṅgibhāvena dassetuṃ ‘‘itthannamassa āyasmato’’ti vuttaṃ. Etena ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa saddhivihārikabhūto upasampadāpekkho’’ti evamādinā nayena nāmayojanāya saha attho dassitoti. Ettha ca ‘‘āyasmato’’ti padaṃ avatvāpi ‘‘ayaṃ buddharakkhito dhammarakkhitassa upasampadāpekkho’’ti vattuṃ vaṭṭati. Teneva pāḷiyaṃ ‘‘itthannāmena upajjhāyenā’’ti ettha ‘‘āyasmato’’ti padaṃ na vuttaṃ. Yañcettha vattabbaṃ, taṃ heṭṭhā vuttameva.
现在,为了使欲令知之义明了,以「僧团应听」令僧团投入听闻,令知彼义故说「此某甲」等。其中,「此」者,显示达上希求者在手臂所及之处现前之状态。由此成就:唯有站立于手臂所及之处者,达上方得成就,故对于站立在手臂所及之外者,不应说「此」。正因如此,在教诫师认可时,因彼站立在手臂所及之外,故未说「此」。因此,达上希求者、未达上者,应置于手臂所及之处。「此某甲」者,「此」字必须使用。应理解为:此字仅在此第一次名称使用时如是。「某甲」者,此为不定地显示彼之名。以此二者显示「此佛护」等名。「达上希求者」者,异依处境域之多财释复合词,义为:僧团希求我之达上。为了以具足依止师性显示彼,故说「具寿某甲之」。由此,以「此佛护,具寿法护之共住弟子,达上希求者」等方式,与名之连结一起显示了义。于此,即使不说「具寿」一词,说「此佛护,法护之达上希求者」亦可。正因如此,在圣典中「以某甲为依止师」处,未说「具寿」一词。于此应说者,已于下文说。
Nanu cettha upajjhāyopi upasampadāpekkho viya hatthapāse ṭhito eva icchitabbo, atha kasmā ‘‘ayaṃ itthannāmo imassa itthannāmassa upasampadāpekkho’’ti evaṃ upajjhāyaparāmasanepi ima-saddassa payogo na katoti? Nāyaṃ virodho upajjhāyassa abhāvepi kammakopābhāvato. Kevalañhi kammanipphattiyā santapadavasena avijjamānassapi upajjhāyassa nāmakittanaṃ anupajjhāyassa upasampadādīsupi karīyati. Tasmā upajjhāyassa asannihitatāyapi tapparāmasanamatteneva kammasiddhito ‘‘imassā’’ti niddisituṃ na vaṭṭati.
岂非于此,依止师亦如达上希求者,应欲其确实站立于手臂所及之处?然则为何在指示依止师时,亦未如「此某甲,此某甲之达上希求者」般使用「此」字耶?此非矛盾,因即使依止师不在,甘马亦不缺失故。仅仅为了甘马之成就,以现前词之方式,即使实际不存在之依止师,其名之称说,在无依止师之达上等中亦被行。因此,即使依止师不现前,仅以指示彼即成就甘马,故不应以「此」来指定。
Parisuddho antarāyikehi dhammehīti abhabbatādikehi upasampadāya avatthukarehi ceva pañcābādhahatthacchinnādīhi ca āpattimattakarehi antarāyikehi sabhāvehi parimutto. Evaṃ vutto eva ca āpattimattakarehi pañcābādhādīhi aparimuttassapi upasampadā ruhati, nāññathā. Paripuṇṇassa pattacīvaranti paripuṇṇamassa upasampadāpekkhassa pattacīvaraṃ. Evaṃ vutte eva apattacīvarassāpi upasampadā ruhati, nāññathā. Upasampadaṃ yācatīti ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmī’’tiādinā (mahāva. 71, 126) yācitabhāvaṃ sandhāya vuttaṃ. Evaṃ tena saṅghe ayācitepi ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti vutte eva kammaṃ avipannaṃ hoti, nāññathā. Upajjhāyenāti upajjhāyena karaṇabhūtena itthannāmaṃ upajjhāyaṃ katvā kammabhūtaṃ upasampadaṃ dātuṃ nipphādetuṃ kattubhūtaṃ saṅghaṃ yācatīti attho. Yācadhātuno pana dvikammakattā ‘‘saṅghaṃ, upasampada’’nti dve kammapadāni vuttāni.
「清净于障碍法」者,从不能性等、于达上为不成立因之诸法,以及五病、手断等、仅成罪因之障碍自性中解脱。如是所说,即使未从仅成罪因之五病等中解脱者,达上亦得成就,非其他。「具足之钵衣」者,具足之达上希求者之钵衣。如是所说,即使无钵衣者,达上亦得成就,非其他。「乞求达上」者,关联「尊者,我向僧团乞求达上」等之已乞求状态而说。如是,即使彼未向僧团乞求,仅说「某甲向僧团乞求达上」,甘马即不坏,非其他。「以依止师」者,以依止师为作具,以某甲为依止师,为了给予、成就作为业之达上,向作为作者之僧团乞求,此为义。然而,因乞求动词之双业性,故说「僧团」「达上」二业词。
Yadi saṅghassa pattakallanti ettha patto kālo imassāti pattakālaṃ, apalokanādicatubbidhasaṅghakammaṃ, tadeva sakatthe ya-paccayena ‘‘pattakalla’’nti vuccati. Idha pana ñatticatutthaupasampadākammaṃ adhippetaṃ, taṃ kātuṃ saṅghassa pattakallaṃ jātaṃ. Yadīti anumatigahaṇavasena kammassa pattakallataṃ ñāpeti. Yo hi koci tattha apattakallataṃ maññissati, so vakkhati. Imameva hi atthaṃ sandhāya anussāvanāsu ‘‘yassāyasmato khamati…pe… so bhāseyyā’’ti (mahāva. 127) vuttaṃ. Taṃ panetaṃ pattakallaṃ vatthusampadā, antarāyikehi dhammehi cassa parisuddhatā, sīmāsampadā, parisasampadā, pubbakiccaniṭṭhāpananti imehi pañcahi aṅgehi saṅgahitaṃ.
「若僧团适时」者,于此,「适时」者,对僧团而言已到时,即求听等四种僧团甘马,彼以自义之「亚」后缀称为「适时」。然于此,意指白四达上甘马,为作彼,僧团已生适时。「若」者,以取得同意之方式令知甘马之适时性。凡于彼处认为不适时者,彼应说。正关联此义,在宣告中说「对哪位具寿适意……乃至……彼应说」。然而,此适时,由事成就、彼清净于障碍法、界成就、众成就、前行事之完成,此五支所摄。
Tattha vatthusampadā nāma yathāvuttehi ekādasahi abhabbapuggalehi ceva antimavatthuajjhāpannehi ca añño paripuṇṇavīsativasso anupasampannabhūto manussapuriso, etasmiṃ puggale sati eva idaṃ saṅghassa upasampadākammaṃ pattakallaṃ nāma hoti, nāsati. Katañca kuppameva hoti.
其中,事成就者,名为:除如所说之十一种不能人以及达最后事者外,另一具足二十岁、未达上之人男子,唯有此人存在时,此僧团之达上甘马名为适时,非不存在。所作亦确实坏。
Antarāyikehi dhammehi cassa parisuddhatā nāma yathāvuttasseva upasampadāvatthubhūtassa puggalassa ye ime bhagavatā paṭikkhittā pañcābādhaphuṭṭhatādayo mātāpitūhi ananuññātatāpariyosānā ceva hatthacchinnatādayo ca dosadhammā kārakasaṅghassa āpattādiantarāyahetutāya ‘‘antarāyikā’’ti vuccanti tehi antarāyikehi dosadhammehi parimuttattā, imissā ca sati eva idaṃ kammaṃ pattakallaṃ nāma hoti, nāsati. Kataṃ pana kammaṃ sukatameva hoti ṭhapetvā ūnavīsativassapuggalaṃ.
「彼清净于障碍法」者,名为:如所说之达上事性之人,此等由世尊所禁止之五病所触性等、以父母不允许性为终、以及手断性等过失法,因对作者僧团为罪等障碍因性,称为「障碍」,从此等障碍过失法中解脱故,唯有此存在时,此甘马名为适时,非不存在。然而,所作甘马确实善作,除未满二十岁人外。
Sīmāsampadā pana uposathakkhandhake (mahāva. 147-148) vakkhamānanayena sabbadosavirahitāya baddhābaddhavasena duvidhāya sīmāya vaseneva veditabbā. Tādisāya hi sīmāya sati eva idaṃ kammaṃ pattakallaṃ nāma hoti, nāsati. Katañca kammaṃ vipajjati.
界成就者,应依伍波萨他篇集(大品147-148)中将说之方式,以一切过失远离之界,依结界与不结界之二种界而了知。唯有具足如是之界时,此甘马方名为适当,若无则不然。所作之甘马则失败。
Parisasampadā pana ye ime upasampadākammassa sabbantimena paricchedena kammappattā dasahi vā pañcahi vā anūnā pārājikaṃ anāpannā, anukkhittā ca samānasaṃvāsakā bhikkhū, tesaṃ ekasīmāyaṃ hatthapāsaṃ avijahitvā ṭhānaṃ, chandārahānañca chandassa ānayanaṃ, sammukhībhūtānañca appaṭikkosanaṃ, upasampadāpekkharahitānaṃ uposathakkhandhake paṭikkhittānaṃ gahaṭṭhādianaupasampannānañceva pārājikukkhittakanānāsaṃvāsakabhikkhunīnañca vajjanīyapuggalānaṃ saṅghassa hatthapāse abhāvo cāti imehi catūhi aṅgehi saṅgahitā. Evarūpāya ca parisasampadāya sati eva idaṃ pattakallaṃ nāma hoti, nāsati. Tattha purimānaṃ tiṇṇaṃ aṅgānaṃ aññatarassapi abhāve kataṃ kammaṃ vipajjati, na pacchimassa.
众成就者,以此达上甘马之最终限定而言,凡甘马所及之十人或五人不少、未犯巴拉基咖、未被驱摈、共住之比库,于一界内不离手臂所及之住立,欲者之欲之带来,现前者之不反对,无达上希求者、伍波萨他篇集中所禁止之在家等未达上者、犯巴拉基咖被驱摈之别住比库尼等应避之人于僧团手臂所及范围内之不存在,以此四支所摄。唯有具足如是之众成就时,此方名为适当,若无则不然。其中,前三支中任一若无,所作之甘马则失败,非后者。
Pubbakiccaniṭṭhāpanaṃ nāma yānimāni ‘‘paṭhamaṃ upajjhaṃ gāhāpetabbo’’tiādinā pāḷiyaṃ vuttāni ‘‘upajjhaṃ gāhāpanaṃ, pattacīvarācikkhanaṃ, tato taṃ hatthapāsato bahi ṭhapetvā anusāsakasammutikammakaraṇaṃ, sammatena ca gantvā anusāsanaṃ, tena ca paṭhamataraṃ āgantvā saṅghassa ñāpetvā upasampadāpekkhaṃ ‘āgacchāhī’ti hatthapāse eva abbhānaṃ, tena ca bhikkhūnaṃ pāde vandāpetvā upasampadāyācāpanaṃ, tato antarāyikadhammapucchakasammutikaraṇaṃ, sammatena ca pucchana’’nti imāni aṭṭha pubbakiccāni, tesaṃ sabbesaṃ yāthāvato karaṇena niṭṭhāpanaṃ. Etasmiñca pubbakammaniṭṭhāpane sati eva idaṃ saṅghassa upasampadākammaṃ pattakallaṃ nāma hoti, nāsati. Etesu pana pubbakammesu akatesupi kataṃ kammaṃ yathāvuttavatthusampattiādīsu vijjamānesu akuppameva hoti. Tadevamettha pattakallaṃ imehi pañcahi aṅgehi saṅgahitanti veditabbaṃ. Imināva nayena heṭṭhā vuttesu, vakkhamānesu ca sabbesu kammesu pattakallatā yathārahaṃ yojetvā ñātabbā.
前行事之完成者,即于『首先应令执取老师』等圣典中所说之『令执取老师、告知钵与衣、然后令彼立于手臂所及范围外而作教诫者认可甘马、由被认可者前往教诫、由彼先来告知僧团后于手臂所及范围内令达上希求者『来』之引入、由彼令礼比库足后令乞达上、然后作障碍法询问者之认可、由被认可者询问』,此八种前行事,依如法作彼一切之完成。唯有完成此前行事时,此僧团之达上甘马方名为适当,若无则不然。然而,此等前行事中即使未作,所作之甘马,若如所说之事成就等存在,则确实不坏。故应知此处之适当以此五支所摄。依此方式,于下文所说及将说之一切甘马中,适当性应如理配合而了知。
Itthannāmaṃupasampādeyyāti upasampadānipphādanena taṃsamaṅgiṃ kareyya karotūti patthanāyaṃ, vidhimhi vā idaṃ daṭṭhabbaṃ. Yathā hi ‘‘devadattaṃ sukhāpeyyā’’ti vutte sukhamassa nipphādetvā taṃ sukhasamaṅginaṃ kareyyāti attho hoti, evamidhāpi upasampadamassa nipphādetvā taṃ upasampadāsamaṅginaṃ kareyyāti attho. Payojakabyāpāre cetaṃ yathā sukhayantaṃ kañci suddhakattāraṃ koci hetukattā sukhahetunipphādanena sukhāpeyyāti vuccati, evamidhāpi upasampajjantaṃ suddhakattāraṃ puggalaṃ hetukattubhūto saṅgho upasampadāhetunipphādanena upasampādeyyāti vutto. Etena ca sukhaṃ viya sukhadāyakena saṅghena puggalassa diyyamānā tathāpavattaparamatthadhamme upādāya ariyajanapaññattā upasampadā nāma sammutisaccatā atthīti samatthitaṃ hoti. Ettha ca ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti vuttattā parivāsādīsu viya yācanānuguṇaṃ ‘‘itthannāmassa upasampadaṃ dadeyyā’’ti avatvā ‘‘itthannāmaṃ upasampādeyyā’’ti vuttattā idaṃ upasampadākammaṃ dāne asaṅgahetvā kammalakkhaṇe eva saṅgahitanti daṭṭhabbaṃ. Iminā nayena ‘‘itthannāmaṃ upasampādeti, upasampanno saṅghenā’’ti etthāpi attho veditabbo. Kevalañhi tattha vattamānakālaatītakālavasena, idha pana anāmaṭṭhakālavasenāti ettakameva viseso.
『应令某名者达上』者,以达上之产生而应令彼具足彼,或应令作之愿望,或此应见于规定中。譬如说『应令迭瓦达德快乐』时,意为产生彼之快乐而应令彼成为具足快乐者,此处亦如是,意为产生彼之达上而应令彼成为具足达上者。此于使役作用中,譬如某作为因者以快乐因之产生而说『应令快乐』某正快乐之纯粹作者,此处亦如是,僧团作为因作者,以达上因之产生而说『应令达上』正达上之纯粹作者之人。以此,如快乐般,由施快乐者之僧团施与人之、依如是转起之胜义法而施设之圣者所施设之名为达上之概念真实性存在,如是成立。此中,因说『某名者向僧团乞达上』,如别住等般,顺应乞求,未说『应施与某名者达上』,而说『应令某名者达上』,故应见此达上甘马不摄于施与,唯摄于甘马相中。依此方式,于『令某名者达上』、『由僧团达上』等处,义亦应了知。唯彼处依现在时与过去时,此处则依未来时,仅此为差别。
Esā ñattīti ‘‘saṅgho ñāpetabbo’’ti vuttañāpanā esā. Idañca anussāvanānampi sabbhāvasūcanatthaṃ vuccati. Avassañcetaṃ vattabbameva, ñattikamme eva taṃ na vattabbaṃ. Tattha pana yya-kāre vuttamatte eva ñattikammaṃ niṭṭhitaṃ hotīti daṭṭhabbaṃ. Khamatīti ruccati. Upasampadāti saṅghena diyyamānā nipphādiyamānā upasampadā yassa khamati. So tuṇhassāti yojanā. Tuṇhīti ca akathanatthe nipāto, akathanako assa bhaveyyāti attho. Khamati saṅghassa itthannāmassa upasampadāti pakatena sambandho. Tattha kāraṇamāha ‘‘tasmā tuṇhī’’ti. Tattha ‘‘āsī’’ti seso. Yasmā ‘‘yassa nakkhamati, so bhāseyyā’’ti tikkhattuṃ vuccamānopi saṅgho tuṇhī niravo ahosi, tasmā khamati saṅghassāti attho. Evanti iminā pakārena. Tuṇhībhāvenevetaṃ saṅghassa ruccanabhāvaṃ dhārayāmi bujjhāmi pajānāmīti attho. Iti-saddo parisamāpanatthe kato, so ca kammavācāya anaṅgaṃ. Tasmā anussāvakena ‘‘dhārayāmī’’ti ettha mi-kārapariyosānameva vatvā niṭṭhāpetabbaṃ, iti-saddo na payujjitabboti daṭṭhabbaṃ. Iminā nayena sabbattha kammavācānamattho veditabbo.
『此为白』者,此为所说『应告知僧团』之告知。此亦为表示诸宣说之自性而说。此必须说,非于单白甘马中不应说。然而彼处,唯于说『yya』音时,单白甘马即完成,应如是见。『许可』者,喜欢。『达上』者,由僧团施与之、产生之达上,对彼许可者。『彼默然』为连接。『默然』者,为不说之不变词,意为彼应成为不说者。『僧团许可某名者之达上』为原本之连接。其中说明理由『故默然』。其中『是』为省略。因为即使三次说『若不许可者,彼应说』,僧团仍默然无声,故意为僧团许可。『如是』者,以此方式。唯以默然之状态,意为我持、我知、我了知僧团之喜欢状态。『iti』词为作完结义,彼非甘马语之支分。故宣说者应于『我持』处唯说『mi』音之结尾而完成,不应用『iti』词,应如是见。依此方式,一切处甘马语之义应了知。
Upasampadāvidhikathāvaṇṇanā niṭṭhitā. · 达上仪轨说明已毕。
Cattāronissayādikathāvaṇṇanā四依等说明
§128
128.Ekaporisā vātiādi sattānaṃ sarīracchāyaṃ pādehi minitvā jānanappakāradassanaṃ. Chasattapadaparamatā hi chāyā ‘‘porisā’’ti vuccati. Idañca utuppamāṇācikkhanādi ca āgantukehi saddhiṃ vīmaṃsitvā vuḍḍhanavabhāvaṃ ñatvā vandanavandāpanādikaraṇatthaṃ vuttaṃ. Eti āgacchati, gacchati cāti utu, sova pamiyate anena saṃvaccharanti pamāṇanti āha ‘‘utuyeva utuppamāṇa’’nti. Aparipuṇṇāti upasampadādivasena aparipuṇṇā. Yadi utuvemajjhe upasampādito, tadā tasmiṃ utumhi avasiṭṭhadivasācikkhanaṃ ‘‘divasabhāgācikkhana’’nti dasseti. Tenāha ‘‘yattakehi divasehi yassa yo utu aparipuṇṇo, te divase’’ti. Tattha yassa taṃ khaṇaṃ laddhūpasampadassa puggalassa sambandhī yo utu yattakehi divasehi aparipuṇṇo, te divaseti yojanā.
『一身长或』等者,以足测量有情之身体影子而知之方式之显示。六倍足步为极限之影子称为『身长』。此及季节量之告知等,与新来者一起审察而知长老与新者之状态,为作礼拜与令礼拜等而说。『来与去』为季节,即以彼测量为年,为量,故说『季节即季节量』。『未圆满』者,以达上日等未圆满。若于季节中间令达上,则于彼季节中剩余日数之告知为『日分之告知』,如是显示。故说『以若干日数,彼之某季节未圆满,彼等日数』。其中,对彼获得达上之刹那之人相关之某季节,以若干日数未圆满,彼等日数,为连接。
Chāyādikameva sabbaṃ saṅgahetvā gāyitabbato kathetabbato saṅgītīti āha ‘‘idamevā’’tiādi. Tattha ekato katvā ācikkhitabbaṃ. Tvaṃ kiṃ labhasīti tvaṃ upasampādanakāle kataravassaṃ, katarautuñca labhasi, katarasmiṃ te upasampadā laddhāti attho. Vassanti vassānautu. Idañca saṃvaccharācikkhanaṃ vinā vuttampi na ñāyatīti iminā utuācikkhaneneva sāsanavassesu vā kaliyugavassādīsu vā sahassime vā satime vā asukaṃ utuṃ labhāmīti dassitanti daṭṭhabbaṃ. ‘‘Chāyā’’ti idaṃ pāḷiyaṃ āgatapaṭipāṭiṃ sandhāya vuttaṃ. Vattabbakamato pana kaliyugavassādīsu sabbadesapasiddhesu asukavasse asukautumhi asukamāse asuke kaṇhe vā sukke vā pakkhe asukatithivāravisesayutte nakkhatte pubbaṇhādidivasabhāge ettake chāyāpamāṇe, nāḍikāpamāṇe vā mayā upasampadā laddhāti vadeyyāsīti evaṃ ācikkhitabbaṃ. ‘‘Idaṃ suṭṭhu uggahetvā āgantukehi vuḍḍhapaṭipāṭiṃ ñatvā paṭipajjāhī’’ti vattabbaṃ. Pāḷiyaṃ kissa tvanti kiṃ tvaṃ ettakaṃ kālaṃ akāsīti attho.
「影等」者,将影等一切摄集而言,因应歌诵、应宣说,故说「此即」等。其中,应合为一而告知。「汝得何」者,汝于达上时得何瓦萨、得何季节,于何时得汝之达上,此为义。「瓦萨」者,瓦萨之季节。此年之告知,若不说则不得知,以此季节之告知,于教法瓦萨或劫年等,或千年或百年,我得某季节,应如是示,应如是见。「影」者,此于巴利文中依已来次第而说。然依应说之法,于劫年等一切国土通行者中,于某年某季某月某黑分或白分,具足某日某星期特相之星宿,于上午等日分,于如是影之量、或那提咖之量,我得达上,应如是说。应说「此善加受持,对来者知长老次第而行」。巴利文中「何汝」者,汝于如是时作何,此为义。
§130
130.Upasampadaṃ yācīti pabbajjañca upasampadañca yācīti attho. Passissāmīti ettha vadatīti seso, evaṃ uparipi. ‘‘Osāretabbo’’ti iminā purimo ukkhittabhāvo vibbhamitvā puna laddhūpasampadampi na muñcati. Tena ca sambhuñjanādīsupi bhikkhūnaṃ pācittiyamevāti dasseti. Anāpatti sambhoge saṃvāseti ettha sahaseyyāpi saṅgahitāti daṭṭhabbaṃ. Ettha cāyamadhippāyo – yasmā ayaṃ osāritattā pakatatto, tasmā ukkhittasambhogādipaccayena pācittiyenettha anāpattīti. Yo pana āpattiṭṭhāne anāpattidiṭṭhitāya āpattiṃ na passati, teneva paṭikammampi na karoti, so yasmā ettāvatā alajjī nāma na hoti. Paṇṇattiṃ ñatvā vītikkamaṃ karonto eva hi alajjī nāma hoti. ‘‘Sañcicca āpattiṃ āpajjatī’’tiādi (pari. 359) hi vuttaṃ. Tasmā ettha alajjisambhogādipaccayā dukkaṭāpattiniyamo natthi. Tena sāpettha āpatti na vuttāti daṭṭhabbaṃ. Yo panettha imaṃ adhippāyaṃ asallakkhentena kenaci ‘‘anāpatti sambhoge saṃvāse’’ti iminā pācittiyena anāpatti vuttā, alajjisambhogapaccayā dukkaṭaṃ pana āpajjati evāti āpattiniyamo vutto, so alajjitte sati eva vutto, nāsatīti daṭṭhabbaṃ.
「乞达上」者,乞出家与达上,此为义。「将见」者,于此有「说」为余,如是于上亦然。「应降下」者,以此前之举罪状态虽已破坏,然所得之达上亦不舍。以此于共受用等,比库亦有巴吉帝亚,如是示。「无罪于共受用、共住」者,于此共卧亦应见为所摄。于此有此意趣——因此人已被降下故为俗人,故于举罪者之共受用等因缘之巴吉帝亚,于此无罪。然于罪处以无罪见而不见罪者,以此亦不作对治,彼于此程度不名为无惭者。知制定而作违越者,彼方名为无惭者。「故意犯罪」等已如是说。故于此无惭者之共受用等因缘之恶作罪决定不存在。以此于此亦不说有罪,应如是见。然于此不观察此意趣者,以某人「无罪于共受用、共住」,以此巴吉帝亚说无罪,然以无惭者之共受用因缘犯恶作,如是说罪之决定,彼唯于有无惭时说,非于无时,应如是见。
§131
131.Vinayamhītiādigāthāsu niggahānanti niggahakaraṇesu. Pāpiccheti pāpapuggalānaṃ niggahakaraṇesu, lajjīnaṃ paggahesu ca pesalānaṃ sukhāvahe mahante vinayamhi yathā atthakārī atthānuguṇaṃ karontova yasmā yoniso paṭipajjati nāma hoti, tasmā uddānaṃ pavakkhāmīti sambandhayojanā daṭṭhabbā. Sesaṃ sabbattha suviññeyyameva.
「于律中」等偈颂中,「诸折伏」者,于诸折伏作为中。「恶欲」者,于恶人之折伏作为中,于有惭者之摄受中,及于善人之安乐中,于大律中,如作义利者如义而作,因如理行者名为如是,故应见「我将说摄颂」之连结结合。其余于一切处皆极易知。
Cattāronissayādikathāvaṇṇanā niṭṭhitā. · 四依等说明已毕。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是，于《普端严》律注的《遣除疑惑》中。
Mahākhandhakavaṇṇanānayo niṭṭhito. · 《大篇集》的解释理路已终了。