3. Vassūpanāyikakkhandhako · 3. 入雨安居篇集
3. Vassūpanāyikakkhandhako3. 瓦萨入住篇集
Vassūpanāyikaanujānanakathādivaṇṇanā瓦萨入住开许谈等之解释
§184
184. Vassūpanāyikakkhandhake aparasmiṃ divaseti dutiye pāṭipadadivase.
184. 关于雨季留宿规条第二日的修行法，在别处有详细说明。
§185
185.Aññattha aruṇaṃ uṭṭhāpanena vāti sāpekkhassa akaraṇīyena gantvā aññattha aruṇaṃ uṭṭhāpanena vā. Parihānīti guṇaparihāni.
185. 关于另一种晨起（昏红时分）起身之气候，不应在有风的清晨前往，若前往，则为不当。所谓‘损失’者，意指品质的损害。
§187
187. Pāḷiyaṃ sattāhaṃ sannivatto kātabboti sakalaṃ sattāhaṃ bahi eva avītināmetvā sattāhapariyosānabhūtaṃ aruṇuṭṭhānakālaṃ puna vihāreva sambandhavasena sattāhaṃ vihāre sannivattaṃ kātabbaṃ. Sattāhapariyosānakālo hi idha sattāha-saddena vutto, tadapekkhāya ca ‘‘sannivatto’’ti pulliṅgena vuttaṃ. Tīṇi parihīnānīti bhikkhunīnaṃ vaccakuṭiādīnaṃ paṭikkhittattā parihīnāni.
187. 关于巴利文规定，须连续七天集中修习，应日日不离开修行场所，否则称之为“未聚集”。当七天行程结束时的晨起时间，再次必须在修行场所聚集。此“七天行程完结”即所谓‘七日’名称由来，且文中用阳性表达‘聚集’一词。所谓三种损失，即比库尼的僧房等被认为失去保持完整之状态。
§189
189.Na palujjatīti aññesaṃ appaguṇattā, mama ca maraṇena na vinassati.
189. “不腐坏”的意义是指对于他者没有低劣品质的影响，且我虽死也不会毁灭。
Vassūpanāyikaanujānanakathādivaṇṇanā niṭṭhitā. · 瓦萨入住开许谈之解释已毕。
Pahiteyevaanujānanakathāvaṇṇanā已遣送开许谈之解释
§199
199.Bhikkhūhi saddhiṃ vasanakapurisoti anaññagatikoti dasseti. Gantabbanti saṅghakaraṇīyena appahitepi gantabbaṃ. Ettha ca anupāsakehipi sāsanabhāvaṃ ñātukāmehi pahite tesaṃ pasādavaḍḍhiṃ sampassantehipi sattāhakaraṇīyena gantuṃ vaṭṭatīti gahetabbaṃ.
199. “与比库共居”为人不能替代之事务，必须体现。即便身体不便，也应依僧团之需要前往（此为重要责任）。即使非居士，欲维护教法者或亲属关系的人也应如实看护，以增进他们的信心和依附，应遵守七天的修习规约。
Ratticchedavinicchayoti sattāhakaraṇīyena gantvā bahiddhā aruṇuṭṭhāpanasaṅkhātassa ratticchedassa vinicchayo. Gantuṃ vaṭṭatīti antoupacārasīmāyaṃ ṭhiteneva sattāhakaraṇīyanimittaṃ sallakkhetvā iminā nimittena gantvā ‘‘antosattāhe āgacchissāmī’’ti ābhogaṃ katvā gantuṃ vaṭṭati. Purimakkhaṇe ābhogaṃ katvā gamanakkhaṇe vissaritvā gatepi doso natthi ‘‘sakaraṇīyo pakkamatī’’ti (mahāva. 207) vuttattā. Sabbathā pana ābhogaṃ akatvā gatassa vassacchedoti vadanti. Yo pana sattāhakaraṇīyanimittābhāvepi ‘‘sattāhabbhantare āgamissāmī’’ti ābhogaṃ katvā gantvā sattāhabbhantare āgacchati, tassa āpattiyeva, vassacchedo natthi sattāhassa sannivattattāti vadanti. Vīmaṃsitvā gahetabbaṃ. Bhaṇḍakanti cīvarabhaṇḍaṃ. Sampāpuṇituṃ na sakkoti, vaṭṭatīti tadaheva āgamane saussāhattā vassacchedo vā āpatti vā na hotīti adhippāyo. Ācariyanti agilānampi nissayācariyañca dhammācariyañca, pageva upasampadācariyaupajjhāyesu. Vadati, vaṭṭatīti sattāhātikkame āpattiabhāvaṃ sandhāya vuttaṃ, vassacchedo pana hoti eva.
所谓夜间妄断，是指借七天修习规约而在外面离开昏红时前起床的行为。应当依托内部的规约边界，以七天修习者标签作为标记，届时应表明‘我们将在七天后返回’并以后心得到认可则可离开。曾有人事先报告，离开时说明完成后返回，即不存在错误，称作‘规约者适当离开’，但若无报告则视为断约。若在七天间未作报告而自行外出，且在七天后返回，则促发违规及断约。对此应审查评议。关于衣物器物，指长袍及其随身物品。若无法完全收回并遵守规约，则即便在抵达时表现敷衍，最终依现行情况不会触犯断约或违规处罚规定。这是依赖于前辈师长、戒师及教法老师，尤其是受具足戒师长监督者间的惯例。此处所说的“遵守”，即戒规上超越七天越期不违规的情形，唯独断雨季迟归仍视违规，但非断约。
Pahiteyevaanujānanakathāvaṇṇanā niṭṭhitā. · 已遣送开许谈之解释已毕。
Antarāyeanāpattivassacchedakathāvaṇṇanā障碍无犯瓦萨断谈之解释
§200
200. Pāḷiyaṃ gaṇhiṃsūti gahetvā khādiṃsu. Paripātiṃsūti palāpesuṃ, anubandhiṃsūti attho.
200. 『取於巴利文』者，即取而食之也。『散布』者，即驱散、追逐之义也。
§201
201.Sattāhavārena aruṇo uṭṭhāpetabboti ettha chadivasāni bahiddhā vītināmetvā sattame divase purāruṇā eva antoupacārasīmāya pavisitvā aruṇaṃ uṭṭhāpetvā punadivase sattāhaṃ adhiṭṭhāya gantabbanti adhippāyo. Keci pana ‘‘sattame divase āgantvā aruṇaṃ anuṭṭhāpetvā tadaheva divasabhāgepi gantuṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbaṃ ‘‘aruṇo uṭṭhāpetabbo’’ti vuttattā. Sattame divase tattha aruṇuṭṭhāpanameva hi sandhāya pāḷiyampi ‘‘sattāhaṃ sannivatto kātabbo’’ti vuttaṃ. Aruṇaṃ anuṭṭhāpetvā gacchanto anto appavisitvā bahiddhāva sattāhaṃ vītināmentena samucchinnavasso eva bhavissati aruṇassa bahi eva uṭṭhāpitattā. Itarathā ‘‘aruṇo uṭṭhāpetabbo’’ti vacanaṃ niratthakaṃ siyā ‘‘sattāhavārena antovihāre pavisitvā aruṇaṃ anuṭṭhāpetvāpi gantabba’’nti vattabbato. Aññesu ca ṭhānesu aruṇuṭṭhāpanameva vuccati. Vakkhati hi cīvarakkhandhake ‘‘ekasmiṃ vihāre vasanto itarasmiṃ sattāhavārena aruṇameva uṭṭhāpetī’’ti (mahāva. aṭṭha. 364).
201. 说在第七天应当唤起‘鲁晨（日出）’，此说的背景为：各众夏季居外历七日后，于第七日黎明时入到前边清净处，完成唤起鲁晨仪轨，而后七天持之以恒往返，即为制度。有些人说“第七天来后唤起鲁晨，当天尚未结束就可以离开”，此说不可采，因为“应唤起鲁晨”言明必在当天完成唤起而非提前。于第七天，唤起鲁晨的仪式本是必要的。完成唤起鲁晨后外出，不入内室，乃因外头连续七日的规约所致，鲁晨仅当外起。另一方面，“应唤起鲁晨”等词若引申为“第七天必须进入内庭唤起鲁晨后才可赴他处”，则无收益。其它处所亦称唤起鲁晨，《长部律藏》有言“住某处则以此七日间唤起之法唤起鲁晨”（大部律八三六四节）。
Athāpi yaṃ te vadeyyuṃ ‘‘sattame divase yadā kadāci paviṭṭhena taṃdivasanissito atītaaruṇo uṭṭhāpito nāma hotīti imamatthaṃ sandhāya aṭṭhakathāyaṃ vutta’’nti, taṃ saddagatiyāpi na sameti. Na hi uṭṭhite aruṇe pacchā paviṭṭho tassa payojako uṭṭhāpako bhavitumarahati. Yadi bhaveyya, vassaṃ upagantvā panassa aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkantassāpīti ettha ‘‘aruṇaṃ anuṭṭhāpetvā’’ti vacanaṃ virujjheyya, tenapi taṃdivasasannissitassa aruṇassa uṭṭhāpitattā. Āraññakassāpi hi bhikkhuno sāyanhasamaye aṅgayuttaṃ araññaṭṭhānaṃ gantvā tadā eva nivattantassa aruṇo uṭṭhāpito dhutaṅgañca visodhitaṃ siyā, na cetaṃ yuttaṃ aruṇuggamanakāle eva aruṇuṭṭhāpanassa vuttattā. Vuttañhi ‘‘kālasseva pana nikkhamitvā aṅgayutte ṭhāne aruṇaṃ uṭṭhāpetabbaṃ. Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃ eva kiccaṃ kātabbaṃ, na dhutaṅgavisuddhikena bhavitabba’’nti (visuddhi. 1.31). Tathā pārivāsikādīnampi aruṇaṃ anuṭṭhāpetvā vattaṃ nikkhipantānaṃ ratticchedo vutto. ‘‘Uggate aruṇe nikkhipitabba’’nti (cūḷava. 97) hi vuttaṃ. Sahaseyyasikkhāpadepi anupasampannehi saha nivutthabhāvaparimocanatthaṃ ‘‘purāruṇā nikkhamitvā’’tiādi vuttaṃ. Evaṃ cīvaravippavāsādīsu ca sabbattha rattipariyosāne āgāmiaruṇavaseneva aruṇuṭṭhāpanaṃ dassitaṃ, na atītāruṇavasena. Tasmā vuttanayenevettha aruṇuṭṭhāpanaṃ veditabbaṃ aññathā vassacchedattā.
尽管有人言“第七天若于某时进入睡室而前一夜已唤醒鲁晨，则该名该仪式不成立”，对此解释并不同意。因为鲁晨一旦唤起之后，之后进入睡处者不应再被称为唤醒者。若是，夏季直到去处前仍当继续唤醒鲁晨，此则与“应唤醒鲁晨”语境不符。纵然修行者入林外出，拂晓时返至修行地当时唤起鲁晨，且净除污秽，然此行为非在出行时唤起鲁晨所指。经书明说“时间刚过即应唤起鲁晨于附近处，倘若唤起时有碍，则应为消除，此不应靠净除污秽行为”（净饭经第一章三十一节）。由此，行者及住寺者于夜晚离床前须唤起鲁晨，休憩时则不复唤起。夜晚安睡时，处处均在熄除夜间露湿时应唤醒鲁晨，与昔日久远唤起方法不同。故此，据此说法，鲁晨唤起应解为每日晨起行为而非前夜。由此可知，此处“噜晨唤起”指日复一日或夏季违规中清晨唤醒仪式，不应以久远前夜唤起解之。
Yaṃ pana vassaṃ upagatassa tadaheva aruṇaṃ anuṭṭhāpetvā sakaraṇīyassa pakkamanavacanaṃ, taṃ vassaṃ upagatakālato paṭṭhāya yadā kadāci nimitte sati gamanassa anuññātattā yuttaṃ, na pana sattāhavārena gatassa aruṇaṃ anuṭṭhāpetvā tadaheva gamanaṃ ‘‘aruṇo uṭṭhāpetabbo’’ti vuttattā eva. Yathā vā ‘‘sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati, āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ, na vā āgaccheyyā’’tiādinā (mahāva. 207) pacchimasattāhe anāgamane anuññātepi aññasattāhesu na vaṭṭati. Evaṃ paṭhamasattāhe aruṇaṃ anuṭṭhāpetvā gamane anuññātepi tato paresu sattāhesu āgatassa aruṇaṃ anuṭṭhāpetvā gamanaṃ na vaṭṭatīti niṭṭhamettha gantabbaṃ. Idha āhaṭanti vihārato bahi āgataṭṭhāne ānītaṃ.
若于夏季抵达当天即唤醒鲁晨，且在离去之言出现时，只要夏季抵达时适逢时机，因船期等偶然因素未能照常出发，仍可于其他日子唤醒鲁晨而不违背规约。诸如《大部律藏》言“于第七天，若行者携带行李到舍处等待出发，则彼时唤起鲁晨，即使未能前往，亦不构成违犯”，基于此意理，竟与“应当于第七日唤起鲁晨”之规定一致。故当初第七天唤醒鲁晨，若不能出发而过后他日再来唤醒，则无可非议。若因迟到，在外所带物品滞留之处也可视唤醒鲁晨。如是而终，便可理解为对鲁晨唤醒行为的合理变通。不以断绝为限，因该处为修行者所送入。
Antarāyeanāpattivassacchedakathāvaṇṇanā niṭṭhitā. · 障碍、不犯、瓦萨中断之论释已毕。
Vajādīsu vassūpagamanakathāvaṇṇanā雷电等中进入瓦萨之论释
§203
203.Upagantuṃ 68 na vaṭṭatīti kuṭikādīnaṃ abhāvena ‘‘idha vassaṃ upemī’’ti evaṃ vacībhedaṃ katvā upagantuṃ na vaṭṭati.
203. 不能进入者共六十八人，因为无房等原因，有差话云“本处雨季不能前来”，因此分外说法，“不能进入”。
§204
204. Pāḷiyaṃ pisācillikāti pisācadārakā. Pavisanadvāraṃ yojetvāti sakavāṭadvāraṃ katvā. Rukkhaṃ chinditvāti susiraṭṭhānassa uparibhāgaṃ chinditvā. Khāṇumatthaketi susirakhāṇumatthake. Ṭaṅkitamañco nāma dīghe mañcapāde vijjhitvā aṭaniyo pavesetvā kato, so heṭṭhupariyavasena paññattopi purimasadisova hoti, taṃ susāne, devatāṭhāne ca ṭhapenti. Catunnaṃ pāsāṇānaṃ upari pāsāṇaphalake attharitvā katagehampi ‘‘ṭaṅkitamañco’’ti vuccati.
204. 巴利语“pisācillika”者，释为“鬼子的儿女”；“pisācadāraka”同义。所谓“进入门口”者，意指将寺院门分成两扇门。割树者，则在净水池上方部分砍断树木。“khāṇumattha”指净水池的池底。所谓“ṭaṅkitamañca”，是指一张床上架高的部分，床尾开凿洞口，使得下方连通，因而通过此门，即使位置处于房屋后面，也称为“净室”，并置于灵位、神祇处。架设于四块石头上面的青石板称为“ṭaṅkitamañca”。此义用以说明门口之造作及相应净处设施。
Vajādīsuvassūpagamanakathāvaṇṇanā niṭṭhitā. · 雷电等中进入瓦萨之论释已毕。
Adhammikakatikādikathāvaṇṇanā非法咖提那衣等之论释
§205
205.Mahāvibhaṅgeti catutthapārājikavaṇṇanāyaṃ. Parato senāsanakkhandhakepi adhammikaṃ katikavattaṃ āvi bhavissati eva.
第205条 大断临终巴拉基卡第四条巴拉基注释。此后，在座宿科也会发生不合法的不当行为，此事同样会发生。
§207
207. Yasmā nānāsīmāyaṃ dvīsu āvāsesu vassaṃ upagacchantassa ‘‘dutiye vasissāmī’’ti upacārato nikkhantamatte paṭhamo senāsanaggāho paṭippassambhati. Tasmā pāḷiyaṃ ‘‘tassa, bhikkhave, bhikkhuno purimikā ca na paññāyatī’’ti paṭhamaṃ senāsanaggāhaṃ sandhāya vuttaṃ. Dutiye senāsanaggāhe pana purimikā paññāyateva, tattheva temāsaṃ vasanto purimavassaṃvuttho eva hoti, tato vā pana dutiyadivasādīsu ‘‘paṭhamasenāsane vasissāmī’’ti upacārātikkame purimikāpi na paññāyatīti daṭṭhabbaṃ.
第207条 因为有些比库在两个不同的住宿处过雨安居时，若在第二处住宿时，因离去住处而在礼敬时仅表示“第二处为我所住”，而未提及第一处住宿的权属，第一处住宿的权属则会随之消退。因此巴利文有云：「比库们，此比库的先前所有权不可忘记。」此语是针对第一处住宿权而言。在第二处住宿权则被确立，居于此处期间，前一处的住宿权已了结。若在第二处住宿期间，礼敬时言称“我将住在第一处”，则连第二处的住宿权也不可被确定。此理应当明见。
§208
208. Pāḷiyaṃ ‘‘so sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamatī’’ti vuttattā pavāraṇādivasepi sattāhakaraṇīyaṃ vinā gantuṃ na vaṭṭatīti veditabbaṃ. Komudiyā cātumāsiniyāti pacchima-kattikapuṇṇamāya. Sā hi tasmiṃ kāle kumudānaṃ atthitāya komudī, catunnaṃ vassikamāsānaṃ pariyosānattā cātumāsinīti ca vuccati.
第208条 巴利文有云：「他在未来的七天离开安居所，应适当遵守七天的离安规制。」此语意指，即使在离安期间，也应遵守七天的离安规制而不可擅自离去。此七天离安期，在梵语中称为“Komudiyā cātumāsinī”，意即旧历八月十五满月时，名为“Komudī”的花盛开之时，因四个月雨季的结束，故名为四月期离安法。
Adhammikakatikādikathāvaṇṇanā niṭṭhitā. · 非法咖提那衣等之论释已毕。
Vassūpanāyikakkhandhakavaṇṇanānayo niṭṭhito. · 瓦萨进入篇集注释之方法已毕。