3. Samuccayakkhandhako · 3. 集成篇集
3. Samuccayakkhandhako三、总集篇集
Sukkavissaṭṭhikathāvaṇṇanā精液泄出事的解释
§97
97. Samuccayakkhandhake vedayāmahanti jānāpemi ahaṃ, ārocemītiattho. Anubhavāmītipissa atthaṃ vadanti. Purimaṃ pana pasaṃsanti āropanavacanattā. Ārocetvā nikkhipitabbanti dukkaṭaparimocanatthaṃ vuttaṃ. Keci pana ‘‘tadaheva puna vattaṃ samādiyitvā aruṇaṃ uṭṭhāpetukāmassa ratticchedaparihāratthampī’’ti vadanti.
第九十七条。关于聚合蕴中能感受痛苦的部分，我知道“āroceti”的意涵。因经历此意，故言此义。前人多赞许“āroceti”为加诸之义。说是“ārocetvā”，意谓须予以指摘，目的是解除恶作。又有人解释为“此时正当重新担负起，将赤红物举起，意在断绝夜间割除之苦。”
‘‘Sabhāgā bhikkhū vasantī’’ti vuttattā visabhāgānaṃ vasanaṭṭhāne vattaṃ asamādiyitvā bahi eva kātumpi vaṭṭatīti daṭṭhabbaṃ. ‘‘Dve leḍḍupāte atikkamitvā’’ti idaṃ vihāre bhikkhūnaṃ sajjhāyādisaddasavanūpacāravijahanatthaṃ vuttaṃ. ‘‘Mahāmaggato okkammā’’ti idaṃ maggapaṭipannānaṃ bhikkhūnaṃ upacārātikkamanatthaṃ vuttaṃ. Gumbena vātiādi dassanūpacāravijahanatthaṃ.
经云“比库们分坐”，由此当见不并坐于分坐处者，在户外单独往来。又云“越过二小栏杆”，此指除听闻禅堂诵经声等，离开以避免干扰之行为。又说“通达大道者”，此指精进践行正道的比库超越场所规限。亦有为避见伞盖等视觉缠累离开之情形。
‘‘Sopi kenaci kammena pure aruṇe eva gacchatī’’ti iminā ārocanāya katāya sabbesupi bhikkhūsu vihāragatesu ūne gaṇe caraṇadoso vā vippavāsadoso vā na hoti ārocitattā sahavāsassāti dasseti. Tenāha ‘‘ayañcā’’ tiādi. Abbhānaṃ kātuṃ na vaṭṭatīti katampi akatameva hotīti attho.
又云“某些人因业力先前乃至赤红物正起时离去”，此诠释是告诫所有比库，若于寺内少数群组行走时，无论是脚臭或非斋戒中违规，皆不可为“ārocana”之事；故称为同住者。意谓“此亦如此”等说。表达不可作恶，某些事情根本不可为。
Sukkavissaṭṭhikathāvaṇṇanā niṭṭhitā. · 精液泄出事的解释完毕。
Paṭicchannaparivāsakathāvaṇṇanā覆藏别住事的解释
§102
102.Suddhassāti sabhāgasaṅghādisesaṃ anāpannassa, tato vuṭṭhitassa vā. Aññasminti suddhantaparivāsavasena āpattivuṭṭhānato aññasmiṃ āpattivuṭṭhāne. Pāḷiyaṃ ‘‘paṭikassito saṅghena udāyi bhikkhu antarā ekissā āpattiyā…pe… mūlāyapaṭikassanā’’ti idaṃ karaṇavasena vipariṇāmetvā mūlāyapaṭikassanāya paṭikassitoti yojetabbaṃ. Atha vā ‘‘mūlāya paṭikassanā khamati saṅghassā’’ti uttarapadena saha paccattavaseneva yojetumpi vaṭṭati.
第一百零二条。“净”指有净法缔结之会众未犯的规戒，或已破后复兴者。有时“净”指曾触犯净迦耶戒外，他方有罪者。巴利文中，“被违犯者退回会众外比库，居于某一罪障之间…根本退回。”此以行事方式相反、改为“以根本退回”为词，或与答案共用表述为“会众可容忍根本退回”。
‘‘Udāyiṃ bhikkhuṃ antarā ekissā āpattiyā…pe… mūlāya paṭikassitvā’’ti ettha antarā ekissā āpattiyā hetubhūtāya udāyiṃ bhikkhuṃ mūlāya paṭikassitvā mūladivase ākaḍḍhitvā tassā antarāpattiyā samodhānaparivāsaṃ detūti yojanā. Āvikārāpetvā vissajjetabboti tassa atekicchabhāvaṃ teneva saṅghassa pākaṭaṃ kāretvā lajjigaṇato viyojanavasena vissajjetabbo.
关于“被违犯者退回会众外比库”，意谓因某一罪障被退，会众于根本退回日对其严加防护，将其排挤隔离，示意解决此违犯。此应为措施，终归解除。若有异状，则应令其离去，以防止害群之状，由耻辱群体作为排除之因，予以放逐。
Sataṃ āpattiyoti kāyasaṃsaggādivasena ekadivase āpannā sataṃ āpattiyo. Dasasatanti sahassā āpattiyo. Rattisataṃ chādayitvānāti yojetabbo. Sabbaparivāsakammavācāvasāneti heṭṭhā dassitānaṃ dvinnaṃ suddhantaparivāsānaṃ, tiṇṇaṃ samodhānaparivāsānañcāti imesaṃ sabbesaṃ parivāsānaṃ kammavācāpariyosāne. Purimanayenevāti paṭicchannaparivāse vuttanayena.
“百重违犯”，指一天内以身触犯罪等所犯一百次违犯。十万重违犯即十万次违犯。欲表述遮盖一百违犯，称为“夜间覆盖自防”。此语下方表明两种禁止净迦耶戒群体行为限制言语，及三种解除缠累之言辞，意即所有这些缠累性质及语言拘束，依前人所言，皆属隐蔽缠累行为。
Vihārūpacāratopīti bahigāme bhikkhūnaṃ vihārūpacāratopi. ‘‘Dve leḍḍupātā atikkamitabbā’’ti idaṃ bhikkhūnaṃ savanūpacārātikkamanaṃ vuttaṃ. Gāmassāti na vuttanti gāmassa upacāraṃ muñcituṃ vaṭṭatīti na vuttaṃ. Tena gāmūpacāre ṭhitāpi tattha dassanasavanūpacāre atikkamitvā ṭhitā bhikkhū ca bhikkhuniyo ca tassā ratticchedaṃ na karontīti dīpeti.
「寺院周边范围」者,即村外诸比库的寺院周边范围。「应越过两块土块投掷之距离」,此乃就超越比库们的听闻周边范围而言。「未言及村落」者,即未言及可以离开村落的周边范围。由此说明:即便住于村落周边范围内,而超越该处的见闻周边范围而住的比库与比库尼,亦不构成对她的夜宿中断。
Anikkhittavattabhikkhūnaṃ vuttanayenevāti upacārasīmāya paviṭṭhānaṃ vasena ratticchedaṃ sandhāya vuttaṃ. Tasmiṃ gāmeti bhikkhunīnaṃ nivāsanagāme. Attānaṃ dassetvāti yathā ārocetuṃ sakkā, tathā dassetvā. ‘‘Sammannitvā dātabbā’’ti iminā sammatāya sahavāsepi ratticchedo na hotīti dasseti.
「如同未放弃行仪之比库所说之方式」者,乃就进入周边界的情形而言夜宿中断。「于该村」者,即比库尼居住之村。「令自身被见」者,即以能够通报的方式令自身被见。「应经羯磨后给予」,以此说明:即便与经羯磨认可者同住,亦不构成夜宿中断。
Mūlāyapaṭikassitassāti mūlāyapaṭikassitassa puna parivutthaparivāsassāti attho. Tissannanti mūlāpattiyā saha dvinnaṃ antarāpattīnañca.
「被退回根本者」者,其义为:被退回根本、再度履行别住者。「帝萨之」者,即连同根本罪在内,加上两个中间罪,共三罪。
§108
108.Sacepaṭicchannāti nikkhittavattenāpannāpattiṃ sandhāya vuttaṃ. Pāḷiyaṃ pañcāhappaṭicchannavāre antarāpattikathāyaṃ ‘‘evañca pana, bhikkhave, chārattaṃ mānattaṃ dātabba’’nti idaṃ mūlāyapaṭikassanākammavācānantarameva dātuṃ vuttaṃ na hoti. Mūlāyapaṭikassitassa pana pañcadivasāni parivasitvā yācitassa mānattacaraṇakāle āpannāya tatiyāya antarāpattiyā appaṭicchannāya mānattadānaṃ sandhāya vuttaṃ. Evañca dinnamānattassa ekena chārattena pubbe dinnamānattāhi tīhi āpattīhi saha catassannampi āpattīnaṃ mānattaṃ ciṇṇameva hoti. Iminā pana nayena abbhānārahakāle āpannāya antarāpattiyā, pakkhappaṭicchannavāre antarāpattīsu ca paṭipajjanaṃ veditabbaṃ. ‘‘Ekāhappaṭicchannādivasena pañcā’’ti idaṃ ekāhappaṭicchannādīnaṃ catunnaṃ paccekaparivāsadānamānattadānaabbhānāni ekekaṃ katvā vuttaṃ. ‘‘Antarāpattivasena catasso’’ti idampi mānattadānaabbhānāni tasmiṃ tasmiṃ mūlāyapaṭikassane ekattaṃ āropetvā vuttaṃ.
「若已覆藏」者,乃就已放弃行仪者所犯之罪而言。在巴利原典五日覆藏段落的中间罪论述中,「诸比库,如此应给予六夜僧悦」,此语并非紧接在退回根本甘马语之后才给予之意。而是就被退回根本者,履行五日别住后,经请求而行僧悦期间,所犯第三个未覆藏中间罪之僧悦给予而言。如此给予僧悦者,以一次六夜,连同先前给予僧悦的三罪,四罪之僧悦皆已圆满。依此方式,应知:于堪受出罪时所犯之中间罪,以及半月覆藏段落中诸中间罪之处理方式。「以一日覆藏等日数,共五」者,乃就一日覆藏等四种情形,各别给予别住、给予僧悦、出罪而言。「依中间罪之数,共四」者,此亦就各各退回根本时,将僧悦给予与出罪合并为一而言。
Paṭicchannaparivāsakathāvaṇṇanā niṭṭhitā. · 覆藏别住事的解释完毕。
Samodhānaparivāsakathāvaṇṇanā合并别住事的解释
§125
125.‘‘Yasmā paṭicchannā antarāpattī’’ti idaṃ samodhānaparivāsadānassa kāraṇavacanaṃ, na pana ciṇṇaparivutthadivasānaṃ makkhitabhāvassa, appaṭicchannāya antarāpattiyā mūlāyapaṭikassane katepi tesaṃ makkhitabhāvasambhavato. Tasmā ‘‘mānattaciṇṇadivasāpi parivutthadivasāpi sabbe makkhitāva hontī’’ti imassānantaraṃ ‘‘samodhānaparivāso cassa dātabbo’’ti evamettha yojanā kātabbā. Tenāha ‘‘tenevā’’tiādi.
「由于中间罪已被覆藏」,此乃给予合并别住之原因说明,而非就已履行别住日数被污染之义;因为即便对未覆藏之中间罪作退回根本,那些日数仍有被污染之可能。因此,「僧悦已履行之日与别住已履行之日,一切皆被污染」,紧接此语之后,应作如此连结:「应给予他合并别住」。故而说「正因如此」等语。
Samodhānaparivāsakathāvaṇṇanā niṭṭhitā. · 合并别住说之阐释已毕。
Agghasamodhānaparivāsakathāvaṇṇanā价值合并别住说之阐释
§134
134.‘‘Ekāpattimūlakañcā’’ti iminā ‘‘ekā āpatti ekāhappaṭicchannā, ekā āpatti dvīhappaṭicchannā’’tiādinayaṃ dasseti. Appaṭicchannabhāvaṃ dassetunti ajānanādinā paṭicchannāyapi āpattiyā mānattārahatāvacanena appaṭicchannabhāvaṃ dassetuṃ. ‘‘Ekassa, āvuso, māsassa bhikkhu mānattāraho’’ti (cūḷava. 153) hi vuttaṃ. Ettha ekassa ajānanapaṭicchannamāsassa parivāsāraho na hoti, kevalaṃ āpattiyā appaṭicchannattā mānattāraho hotīti adhippāyo. Pāḷiyaṃ makkhadhammoti madditukāmatā. Saṅghādisesānaṃ parivāsadānādisabbavinicchayassa samuccayattā panesa samuccayakkhandhakoti vuttoti veditabbo.
「以一罪为根本者」,以此说明「一罪一日覆藏、一罪两日覆藏」等方式。「为显示未覆藏之状态」者,即藉由对因不知等原因而覆藏之罪亦宣说其堪受僧悦,以显示未覆藏之状态。如经文所说:「具寿,比库一个月堪受僧悦」。此处之意为:对于因不知而覆藏一个月者,不堪受别住,仅因罪之未覆藏而堪受僧悦。巴利原典中「污染之法」者,即欲加践踏之心。又,此篇集因汇集了桑喀地谢萨之别住给予等一切判决,故称为「汇集篇集」,应如是知。
Agghasamodhānaparivāsakathāvaṇṇanā niṭṭhitā. · 价值合并别住说之阐释已毕。
Samuccayakkhandhakavaṇṇanānayo niṭṭhito. · 集合篇集阐释法已毕。