5. Khuddakavatthukkhandhako · 5. 小事篇集
5. Khuddakavatthukkhandhako5. 小事篇集
Khuddakavatthukathāvaṇṇanā小事犍度注释
§243
243. Khuddakavatthukkhandhake aṭṭhapadākārenāti jūtaphalake aṭṭhagabbharājiākārena. Mallakamūlasaṇṭhānenāti kheḷamallakamūlasaṇṭhānena. Idañca vaṭṭādhārakaṃ sandhāya vuttaṃ, kaṇṭake uṭṭhāpetvā katavaṭṭakapālassetaṃ adhivacanaṃ.
243. 关于《小部杂本》的章节称谓，‘八字句’意指以八音节的形式组成，如凤梨的果实拥有八瓣。‘芒果根茎的结合’指的是游戏中芒果根的结合部分。此处以‘环状基部’为中心而讲述，意指将刺形物挑起并以环形保护带包裹的状态。
§244
244.Puthupāṇikanti muṭṭhiṃ akatvā vikasitahatthatalehi piṭṭhiparikammaṃ vuccati. Etameva sandhāya ‘‘hatthaparikamma’’nti vuttaṃ.
244. ‘握拳’是指不张开手掌，而用开放的手掌进行拍打的技巧，即‘手掌敲击法’。基于此，便称之为‘手掌技法’。
§245
245.Muttolambakādīnanti ādi-saddena kuṇḍalādiṃ saṅgaṇhāti. Palambakasuttanti brāhmaṇānaṃ yaññopacitasuttādiākāraṃ vuccati. Valayanti hatthapādavalayaṃ.
245.‘挂环绳索’等词，是指用起始词‘绳’来统称耳环等饰物。‘挂钩法’专指婆罗门用于祭祀的仪式所用的挂法等。‘环绕’指的是手脚部所佩戴的环状物。
§246
246.Dvaṅguleti upayogabahuvacanaṃ, dvaṅgulappamāṇaṃ atikkāmetuṃ na vaṭṭatīti attho. Ettha ca dumāsassa vā dvaṅgulassa vā atikkantabhāvaṃ ajānantassāpi kesamassugaṇanāya acittakāpattiyo hontīti vadanti.
246.‘两指宽’是表示长度的多义词，意指不能超过两指的宽度。因此，即使不知道具体是大姆指或食指，只要超过两指的宽度，计算头发长度即属违规，这表示会有心术不正的行为。
Kocchenāti usīratiṇādīni bandhitvā samaṃ chinditvā gahitakocchena. Cikkalenāti silesayuttatelena. Uṇhābhitattarajasirānampīti uṇhābhitattānaṃ rajokiṇṇasirānaṃ. Addahatthenāti allahatthena.
‘壶’是用细竹或芦苇等材质制成的容器，其特点是两头开口，中间被绑扎切割固定的样式。‘涂奢利’是指用含丝质的油脂涂抹。‘红脖珠’是指颈部饰物，由红色珠帘组成。‘放手’指用空手放下或卸下。
§248-9
248-9.Sādhugītanti aniccatādipaṭisaññuttaṃ gītaṃ. Caturassena vattenāti paripuṇṇena uccāraṇavattena. Taraṅgavattādīnaṃ sabbesampi sāmaññalakkhaṇaṃ dassetuṃ ‘‘sabbesaṃ…pe… lakkhaṇa’’nti vuttaṃ. Yattakāhi mattāhi akkharaṃ paripuṇṇaṃ hoti, tatopi adhikamattāyuttaṃ katvā kathanaṃ vikārakathanaṃ nāma, tathā akatvā kathanameva lakkhaṇanti attho. Bāhiralominti bhāvanapuṃsakaniddeso, yathā bahiddhā lomāni dissanti, evaṃ dhārentassa dukkaṭanti attho.
248-249.‘善歌’指的是对无常等主题有所领悟而唱的歌曲。‘四重音韵’表示念诵时以完整圆满的音调高声吐出。‘波浪声调’等音调，皆为通用的共同特征，因此称之为‘诸法共性’。如果一个字只有部分发音完整，超出正常份量被称为语音变化；若没有则称为只有‘发音现象’。‘外界毛发’在此为指修行者身上出现的毛发，像外头所见的毛发一样，表现出负面状态。
§250
250. Pāḷiyaṃ taruṇaññeva ambanti taruṇaṃ asañjātabījaṃ eva ambaphalaṃ. Pātāpetvāti chindāpetvāva. ‘‘Mattāvaṇṇitā’’ti idaṃ ‘‘pare nindantī’’ti sāsanahitesitāya vuttaṃ. Na pariyāpuṇiṃsūti nāsikkhiṃsu.
「巴利语」这个词本身如同嫩枝一般，其果实却是未曾成熟的种子。所谓「切断」，就如同砍断树枝一样。『只是被议论』这一说法，是为了利益教法，意指那些贬损外道者的言论。并非意味着完全消灭或灭除。
§251
251.Cattāri ahirājakulānīti sabbesaṃ ahibhedānaṃ catūsu eva saṅgahato vuttaṃ. Attaparittaṃ kātunti attano parittāṇaṃ kātuṃ.
「四种非王族」是指所有毒蛇家族中分成的四种类群，这四种类群形成一个整体。所谓「自护」，即是保护自己不受伤害。
Virūpakkhehi me mettanti virūpakkhajātikehi nāgehi saha mayhaṃ mittabhāvo hotu, mettā hotūti attho, te sukhitā niddukkhā averā hontūti adhippāyo. Evañhi mettāpharaṇaṃ hoti. Sesesupi eseva nayo. Apādakehīti ahikulehi saha sabbasattesu odhiso mettāpharaṇadassanaṃ. Mā maṃ apādako hiṃsīti tāya mettāya attarakkhāvidhānadassanaṃ.
「恶眼」指的是由具有恶意眼光的蛇类以及蛇族中的恶鬼所产生的敌意。愿他们和我都成为友好之人，即愿慈心增长。愿他们幸福，没有痛苦且远离仇恨，这就是调伏敌意的原理。慈心如同护罩。其余的教义也同理。至于恶鬼，指的是与蛇族为伴的邪恶众生，是对慈心护卫的显现。以慈心来防护自己，不至于被恶鬼伤害。
Sabbe sattātiādi attānaṃ upamaṃ katvā sabbasattesu anodhiso mettāpharaṇadassanaṃ. Tattha mā kañci pāpamāgamāti kañci sattaṃ lāmakaṃ dukkhahetu, dukkhañca mā āgacchatu.
以「一切众生」为自己之比喻，展现无所偏私的慈心护卫。这里强调勿使任何恶因孳生，远离一切痛苦出现。
Evaṃ mettāya attaguttiṃ dassetvā idāni ratanattayānussaraṇena dassetuṃ ‘‘appamāṇo’’tiādi vuttaṃ. Tattha pamāṇakaradhammā akusalā, tabbipākā ca pamāṇā, tappaṭipakkhā sīlādayo guṇā, tabbipākā ca lokiyalokuttaraphalāni appamāṇā, te assa atthīti appamāṇo, appamāṇā vā aparimeyyaguṇā assātipi appamāṇo. Pamāṇavantānīti yathāvuttapamāṇakaradhammayuttāni. Ahivicchikāti sarīsapānaññeva pabhedadassanaṃ. Uṇṇanābhīti lomasanābhiko makkaṭo. Sarabūti gharagoḷikā.
如此以慈心表露对自身的相应护卫，如今从三宝记忆中显现「无量」等词语。其间无量包括无量的罪业，亦包括无量的果报；无量的相对极端、戒律及资质，亦包括无量的世俗及出世间果报，如此无量之观即名无量。无量者，是指具有无量的相应因缘之义。所谓毒蛇毒怀，如同毒蛇的分歧显示。隆起的腹部，猴子。病毒称为野豺。
Paṭikkamantūti apagacchantu, mā maṃ vihesayiṃsūti attho. Sohaṃ namoti ettha ‘‘karomī’’ti pāṭhaseso. Yasmā mayā mettādīhi tumhākañca mayhañca rakkhā katā, yasmā ca sohaṃ bhagavato namo karomi, vipassīādīnaṃ sattannampi namo karomi, tasmā paṭikkamantu bhūtānīti yojanā.
「拒绝者」意味着远离我，不要加害于我。文义为：我向诸位致意，且说着「我做」的言辞。因我已以慈心等诸法护持汝等与我，且向世尊及毗婆尸等诸人行礼，故劝彼远离敌意。
Aññamhīti kāmarāge asubhamanasikārādinā chetabbeti attho. Aṅgajātanti bījavirahitaṃ purisanimittaṃ. Bīje hi chinne opakkamikapaṇḍako nāma abhabbo hotīti vadanti. Eke pana ‘‘bījassāpi chedanakkhaṇe dukkaṭāpatti eva kamena purisindriyādike antarahite paṇḍako nāma abhabbo hoti, tadā liṅganāsanāya nāsetabbo’’ti vadanti. Tādisaṃ vā dukkhaṃ uppādentassāti muṭṭhippahārādīhi attano dukkhaṃ uppādentassa.
『另处』者,谓应以对欲贪修不净作意等方法加以断除之义。『男根』者,谓无种子之男性标志。据说,若种子被截断,则成为因手术而致之般哒咖,此人为不堪能者。然而,另有一说:『即便在截断种子的刹那,仅结恶作罪,随后男根等逐渐消失,方成为般哒咖,此人为不堪能者,彼时应以灭除形相之罪将其灭摈。』『或令如此之人生苦者』,谓以拳击等方式令自身生起苦痛之人。
§252
252. Pāḷiyaṃ tuyheso pattoti ‘‘yo ca arahā ceva iddhimā ca, tassa dinnamevā’’ti seṭṭhinā vuttaṃ, taṃ sandhāya vadati. Taṃ pattaṃ gahetvā tikkhattuṃ rājagahaṃ anupariyāyīti ettha veḷuparamparāya baddhapattassa uparibhāge ākāse nagaraṃ tikkhattuṃ anupariyāyitvā ṭhitabhāvaṃ sandhāya ‘‘pattaṃ gahetvā’’ti vuttaṃ, na pana thero hatthena pattaṃ sayameva aggahesi. Keci pana vadanti ‘‘iddhibalena taṃ pattaṃ veḷuparamparato muñcitvā theraṃ anubandhamāno aṭṭhāsi, so ca anena hatthena gahito viya ahosī’’ti. Tathā ṭhitameva pana sandhāya ‘‘bhāradvājassa hatthato pattaṃ gahetvā’’ti vuttaṃ. Te ca manussā…pe… anubandhiṃsūti ye ca manussā paṭhamaṃ pāṭihāriyaṃ nāddasaṃsu, te amhākampi pāṭihāriyaṃ dassehīti theramanubandhiṃsu. Thero ca sīhabyagghādirūpaṃ gahetvā vikubbaniddhiṃ dasseti, te ca acchariyabbhutajātā uccāsaddā mahāsaddā ahesuṃ. Tenāha ‘‘kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo’’ti. Iddhipāṭihāriyaṃ na dassetabbanti ettha ‘‘yo pakativaṇṇaṃ vijahitvā kumāravaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evamāgatā attano sarīrassa vikārāpādanavasappavattā vikubbaniddhi adhippetāti āha ‘‘adhiṭṭhāniddhi pana appaṭikkhittā’’ti. Pakatiyā eko bahukaṃ āvajjati, sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjetvā ñāṇena adhiṭṭhāti ‘‘bahuko homī’’ti (paṭi. ma. 3.10) evaṃ dassitā adhiṭṭhānavasena nipphannā adhiṭṭhāniddhi nāma. Gihivikaṭānīti gihisantakāni.
在原典中,『此乃你的钵』一语,是长者所说『凡是阿拉汉且具神通者,所施之物即归彼所有』,此处即针对该语而言。『取钵后三度绕行王舍城』——此处所言『取钵』,是针对钵被竹竿依次传递、悬挂于竹竿顶端上方空中、绕城三匝而住之情形而说,并非长老亲手自取其钵。然而,另有一说:『以神通之力,令该钵从竹竿传递处脱落,随侍于长老身旁,长老犹如以手取之。』正是针对如此安住之状,故说『从帕拉德瓦迦手中取钵』。『那些人……随行』——那些起初未见第一神变之人,为求长老也为他们示现神变,便随行于长老之后。长老则示现变化神通,现狮、虎等形,那些人因此惊叹稀奇,发出高声大呼。因此世尊问道:『阿难,那高声大呼究竟是何缘故?』关于『不应示现神通神变』——此处所言,依据『舍弃本来形貌,示现童子形、龙形……乃至示现种种军阵行列』(《无碍解道》3.13)如此所载,以令自身色身产生变异为运作方式的变化神通,即为此处所指。故注疏言:『然而,决意神通并未被禁止。』本来一人,作意为多,或百、或千、或百千,作意后以智决意『令我成为多数』(《无碍解道》3.10),如此所示,以决意力成就者,名为决意神通。『在家人之杂物』,谓在家人所有之物。
§253
253. Pāḷiyaṃ na acchupiyantīti na phusitāni honti. Rūpakākiṇṇānīti itthirūpādīhi ākiṇṇāni.
在原典中,『未被触及』,谓未被沾染。『充满色相之物』,谓充满女色等之物。
§254
254.Bhūmiādhāraketi dantādīhi kate valayādhārake. Etassa valayādhārakassa anuccatāya ṭhapitā pattā na paripatantīti ‘‘tayo patteṭhapetuṃ vaṭṭatī’’ti vuttaṃ. Anuccatañhi sandhāya ayaṃ ‘‘bhūmiādhārako’’ti vutto. Dāruādhārakadaṇḍādhārakesūti ekadārunā kataādhārake, bahūhi daṇḍehi kataādhārake ca. Ete ca uccatarā honti pattehi saha patanasabhāvā. Tena ‘‘susajjitesū’’ti vuttaṃ. Bhamakoṭisadisoti yattha dhamakaraṇādiṃ pavesetvā likhanti, tassa bhamakassa koṭiyā sadiso. Tādisassa dāruādhārakassa avitthiṇṇatāya ṭhapitopi patto patatīti ‘‘anokāso’’ti vutto.
『地托架』,谓以牙等材料制成的环形托架。因此环形托架高度适中,置于其上之钵不会滚落,故说『可放置三只钵』。此物正因高度适中,故称『地托架』。『木托架与杆托架』,谓以单块木料制成之托架,以及以多根杆条制成之托架。此二者较高,与钵一同具有倾倒之性质,因此说『须妥善安置』。『如旋转锥之尖端』,谓如刻写时插入研磨器等工具之处,即那旋转锥的尖端一般。此类木托架因过于狭窄,置于其上之钵亦会倾倒,故说『无空间』。
Ālindakamiḍḍhikādīnanti pamukhamiḍḍhikādīnaṃ, uccavatthukānanti attho. Bāhirapasseti pāsādādīnaṃ bahikuṭṭe. Tanukamiḍḍhikāyāti vedikāya. Sabbattha pana hatthappamāṇato abbhantare ṭhapetuṃ vaṭṭati. Ādhāre pana tato bahipi vaṭṭati.
『门廊窗格等处』,谓门廊窗格等高基处之义。『外侧』,谓楼阁等建筑的外墙。『薄窗格』,谓栏杆。然而,一切处皆应放置于距手臂量以内之处。若有托架,则于托架之外亦可。
Pāḷiyaṃ oṭṭhoti mukhavaṭṭi. Pattamāḷakanti upacikānaṃ anuṭṭhahanatthāya bhūmito uccataraṃ kataṃ vedikākāramāḷakaṃ. Mahāmukhakuṇḍasaṇṭhānāti mahāmukhacāṭisaṇṭhānā. Laggentassa dukkaṭanti kevalaṃ pattaṃ laggentassa, na thavikāya laggentassāti vadanti. Vīmaṃsitabbaṃ. Aññena pana bhaṇḍakenāti aññena bhārabandhanena bhaṇḍakena. ‘‘Bandhitvā olambetu’’nti vuttattā pattatthavikāya aṃsabaddhako yathā laggitaṭṭhānato na parigaḷati, tathā sabbathāpi bandhitvā ṭhapetuṃ vaṭṭati. Bandhitvāpi upari ṭhapetuṃ na vaṭṭatīti upari nisīdantā ottharitvā bhindantīti vuttaṃ. Tattha ṭhapetuṃ vaṭṭatīti nisīdanasaṅkābhāvato vuttaṃ. Bandhitvā vāti bandhitvā ṭhapitachatte vā. Yo kocīti bhattapūropi tucchapattopi.
在原典中,『唇缘』,谓钵口之圆边。『钵台』,谓为防蚂蚁爬上而制成的高于地面之栏杆形台座。『形如大口盆』,谓形如大口陶盆。『悬挂者结恶作』——据说,仅指单独悬挂钵者,而非将钵置于钵袋中悬挂者,此点尚待审察。『以其他捆扎物』,谓以其他用于捆绑负载之捆扎物。由于律文说『捆绑后悬挂』,故钵袋肩背时,应以任何方式捆绑,使其不从悬挂处滑落,方可放置。即便捆绑后,亦不得放置于上方,因为坐于上方者会压覆而损坏,故如此说。『可放置于彼处』,是因无坐于其上之虞而说。『或捆绑后』,谓捆绑后放置于已撑开之伞上。『任何』,谓无论是装满食物之钵还是空钵。
§255
255.Pariharitunti divase divase piṇḍāya caraṇatthāya ṭhapetuṃ. Pattaṃ alabhantena pana ekadivasaṃ piṇḍāya caritvā bhuñjitvā chaḍḍetuṃ vaṭṭati. Tenāha ‘‘tāvakālikaṃ paribhuñjituṃ vaṭṭatī’’ti. Paṇṇapuṭādīsupi eseva nayo. Abhuṃ meti abhūti mayhaṃ, vināso mayhanti attho. Pāḷiyaṃ pisāco vatamanti pisāco vatāyaṃ, ayameva vā pāṭho. Pisācillikāti pisācadārakā. Chavasīsassa pattoti chavasīsamayo patto. Pakativikārasambandhe cetaṃ sāmivacanaṃ.
【保持】者,为了日日行乞食而保存。然而未得钵者,一日行乞食后食用完毕,舍弃亦可。故说「暂时受用可也」。于叶包等亦同此理。「我失去了」者,「我失去」之义,即「我遭毁灭」之义。经文中「魔鬼说」者,即「魔鬼所说」,或此即为读法。「小魔鬼们」者,魔鬼之子。「尸首之钵」者,成为尸首之钵。此为本性变异关系之属主格。
Cabbetvāti niṭṭhubhitvā. ‘‘Paṭiggahaṃ katvā’’ti vuttattā ucchiṭṭhahatthena udakaṃ gahetvā pattaṃ paripphositvā dhovanaghaṃsanavasena hatthaṃ dhovituṃ vaṭṭati, ettakena pattaṃ paṭiggahaṃ katvā hattho dhovito nāma na hoti. Ekaṃ udakagaṇḍusaṃ gahetvāti pattaṃ aphusitvā tattha udakameva ucchiṭṭhahatthena ukkhipitvā gaṇḍusaṃ katvā, vāmahattheneva vā pattaṃ ukkhipitvā mukhena gaṇḍusaṃ gahetumpi vaṭṭati. Bahi udakena vikkhāletvāti dvīsu aṅgulīsu āmisamattaṃ vikkhāletvā bahi gahetumpi vaṭṭati. Paṭikhāditukāmoti ettha na sayaṃ khāditukāmopi aññesaṃ khādanārahaṃ ṭhapetuṃ labhati . Tattheva katvāti patteyeva yathāṭhapitaṭṭhānato anuddharitvā. Luñcitvāti tato maṃsameva niravasesaṃ uppaṭṭetvā.
【吐出后】者,吐出后。因说「受用后」,故以残食之手取水,洗涤钵后,以洗涤擦拭之方式洗手可也,仅此程度,不名为「受用钵后洗手」。「取一口水」者,不触钵,仅以残食之手从中舀起水作一口,或以左手举钵,以口取一口水亦可。「以外水洗净后」者,于二指上洗净肉汁后,取外水亦可。「欲再食」者,此处非自欲食者,亦得保存供他人食用之物。「就在那里」者,即于钵中,不从所置之处取出。「撕下后」者,从中将肉完全拔出。
§256
256.Kiṇṇacuṇṇenāti surākiṇṇacuṇṇena. Makkhetunti sūciṃ makkhetuṃ. Nisseṇimpīti catūhi daṇḍehi cīvarappamāṇena āyatacaturassaṃ katvā baddhapaṭalampi. Ettha hi cīvarakoṭiyo samakaṃ bandhitvā cīvaraṃ yathāsukhaṃ sibbanti. Tattha attharitabbanti tassā nisseṇiyā upari cīvarassa upatthambhanatthāya attharitabbaṃ. Kathinasaṅkhātāya nisseṇiyā cīvarassa bandhanakarajju kathinarajjūti majjhimapadalopīsamāsoti āha ‘‘yāyā’’tiādi. Tattha yasmā dvinnaṃ paṭalānaṃ ekasmiṃ adhike jāte tattha valiyo honti, tasmā dupaṭṭacīvarassa paṭaladvayampi samakaṃ katvā bandhanakarajju kathinarajjūti veditabbaṃ.
【酒粉】者,酒曲粉。【磨针】者,磨针。【缝衣架】者,以四根杆依衣之尺寸作长方形而绑成之架。于此,将衣角平均绑好,随意缝衣。「应铺于其上」者,为支撑衣,应铺于该缝衣架之上。名为咖提那之缝衣架,衣之绑缚绳为咖提那绳,此为中间词省略之复合词,故说「以其」等。其中,因二层布若一处过多则生皱褶,故双层衣之二层布亦应平均,绑缚绳应知为咖提那绳。
Pāḷiyaṃ kathinassa anto jīratīti kathine baddhassa cīvarassa pariyanto jīrati. Kathinanissitañhi cīvaraṃ idha nissayavohārena ‘‘kathina’’nti vuttaṃ ‘‘mañcā ghosantī’’tiādīsu viya. Anuvātaṃ paribhaṇḍanti kathine bandhanarajjūhi cīvarassa samantā pariyantassa ajīraṇatthaṃ yehi kehici coḷakehi dīghato anuvātaṃ, tiriyato paribhaṇḍañca sibbitvā kātuṃ yattha rajjuke pavesetvā daṇḍesu paliveṭhetvā cīvarasamakaṃ ākaḍḍhituṃ sakkā, tādisanti attho. Keci pana ‘‘kathinasaṅkhātesu kilañjādīsu eva ajīraṇatthāya anuvātaparibhaṇḍakaraṇaṃ anuññāta’’nti vadanti. Tassa majjheti purāṇakathinasseva anto. Bhikkhuno pamāṇenāti bhikkhuno cīvarassa pamāṇena. Aññaṃ nisseṇinti dīghato ca tiriyato ca aññaṃ daṇḍaṃ ṭhapetvā bandhituṃ.
经文中「咖提那之内破损」者,绑于咖提那上之衣的边缘破损。依咖提那而存之衣,此处以所依之称呼说为「咖提那」,如「床鸣响」等。「顺风围边」者,为使绑于咖提那上之衣四周边缘不破损,以任何布片纵向顺风、横向围边缝制,于绳索中穿入,缠绕于杆上,能拉平与衣相等,如是之义。然有人说「仅于名为咖提那之框架等上,为防破损而许可作顺风围边」。「其中央」者,即旧咖提那之内。「依比库之尺寸」者,依比库之衣的尺寸。「另一缝衣架」者,纵向与横向另置杆而绑。
Bidalakanti diguṇakaraṇasaṅkhātakiriyāvisesassa adhivacanaṃ. Tenāha ‘‘duguṇakaraṇa’’nti. Pavesanasalākanti valīnaṃ aggahaṇatthāya pavesanakaveḷusalākādi. Pāḷiyaṃ paṭiggahanti aṅgulikañcukaṃ.
【折叠】者,名为双重化之作业特殊之代称。故说「双重化」。【穿入棒】者,为不取皱褶而穿入之竹棒等。经文中「手套」者,指套。
§257
257.Pāti nāma bhaṇḍaṭṭhapanako bhājanaviseso. Pāḷiyaṃ paṭiggahathavikanti pātiādibhājanatthavikaṃ. Cinitunti uccavatthupariyantassa apatanatthāya iṭṭhakādīhi cinituṃ. Ālambanabāhanti ālambanarajjudaṇḍādi. Paribhijjatīti kaṭasārādikaṃ kathinamajjhe bhaṅgaṃ hoti. Ussāpetvāti daṇḍakathinaṃ sandhāya vuttaṃ.
【巴帝】者,名为置物之器皿特殊。经文中「巴帝等器皿之布」者,巴帝等器皿之布。【砌筑】者,为使高处边缘不倒塌,以砖等砌筑。【支撑臂】者,支撑绳杆等。【破裂】者,藤条等硬物于咖提那中央发生断裂。【竖起后】者,就杆咖提那而说。
§258-9
258-9.Udakaṃakappiyanti sappāṇakaṃ. Upanandhīti veraṃ bandhi. Addhānamaggo paṭipajjitabboti ettha addhayojanaṃ addhānamaggo nāma, taṃ paṭipajjitukāmassa sañcicca vihārūpacārātikkamane āpatti. Asañcicca gatassa pana yattha sarati, tattha ṭhatvā saṅghāṭikaṇṇādiṃ anadhiṭṭhahitvā gamane padavārena āpattīti veditabbaṃ. Na sammatīti na pahoti.
水器盛水之物名为萨般纳迦。伍波难德指的是敌害。此处所称「道路之端应当遵循」者，谓须周全修行道路之端。所谓道路之端者，是指修习道路之端所积聚的行为。殷勤于此者，若因超越栖行方式而生过失，则应知之。若未曾积聚者，虽然流转何地，若停留于此而未正视桑迦帝等衣服的穿用，且行走时脚步轻率，则生过失。此乃应知。若未获许可，则不宜行事。
§260
260.Abhisannakāyāti semhādidosasannicitakāyā. Tattha majjheti aggaḷapāsakassa majjhe. Uparīti aggaḷapāsakassa uparibhāge. Udakaṭṭhapanaṭṭhānanti udakaṭṭhapanatthāya paricchinditvā kataṭṭhānaṃ.
所谓心身接触，意指身中充满愤怒怨恨之身。中者，谓处于疙瘩带中心之处。上者，谓处于疙瘩带之上部。所谓水设置处，即为为安置水器之处，将其围绕设置之所在。
§261
261. Pāḷiyaṃ udapānanti kūpaṃ. Nīcavatthukoti kūpassa samantā kūlaṭṭhānaṃ, bhūmisamaṃ tiṭṭhatīti attho. Udakena otthariyyatīti samantā vassodakaṃ āgantvā kūpe patatīti attho.
巴利语中“水饮”意为水井。所谓低处缘，是指井周围地面平整之处。意指井水盛满，雨水充沛，水汇集至井中。
§262
262.Vāhentīti ussiñcanti. Arahaṭaghaṭiyantaṃ nāma cakkasaṇṭhānaṃ anekāraṃ are are ghaṭikāni bandhitvā ekena, dvīhi vā paribbhamiyamānayantaṃ.
所谓拉扯，意指牵引。阿拉汉用以收集视物多个眼睛所在之器物，时或用一器，时或用两器，旋转牵引之。
§263
263.Āviddhapakkhapāsakanti kaṇṇikamaṇḍalassa samantā ṭhapitapakkhapāsakaṃ. Maṇḍaleti kaṇṇikamaṇḍale. Pakkhapāsake ṭhapetvāti samantā caturassākārena phalakādīni ṭhapetvā.
所谓固定侧带，指在耳朵圆环周围所穿戴的侧带。环指耳轮。所谓安装侧带，谓将四方孔洞的轭铁钉、板钉等固定于此。
§264
264.Namatakaṃ nāma santhatasadisanti keci vadanti. Keci pana ‘‘rukkhatacamaya’’nti. Cammakhaṇḍaparihārenāti anadhiṭṭhahitvā sayanāsanavidhināti attho. Peḷāyāti aṭṭhaṃsasoḷasaṃsādiākārena katāya bhājanākārāya peḷāya. Yattha uṇhapāyāsādiṃ pakkhipitvā upari bhojanapātiṃ ṭhapenti bhattassa uṇhabhāvāvigamanatthaṃ, tādisassa bhājanākārassa ādhārassetaṃ adhivacanaṃ. Teneva pāḷiyaṃ ‘‘āsittakūpadhāna’’nti vuttaṃ. Tassa ca pāyāsādīhi āsittakādhāroti attho. Idañca āsittakūpadhānaṃ paccantesu na jānanti kātuṃ, majjhimadeseyeva karonti. Keci pana ‘‘gihiparibhogo ayomayādi sabbopi ādhāro āsittakūpadhānameva anulometī’’ti vadanti, eke pana ‘‘kappiyalohamayo ādhāro maḷorikameva anulometī’’ti. Vīmaṃsitvā gahetabbaṃ. Pubbe pattaguttiyā ādhāro anuññāto. Idāni bhuñjituṃ maḷorikā anuññātā. Chiddanti chiddayuttaṃ. Viddhanti antovinividdhachiddaṃ. Āviddhanti samantato chiddaṃ.
所谓纳摩其，部分人谓之常设之物。另有言曰“树皮所制”。意谓去除皮片，安置睡卧席位之法。所谓珮罗耶，以八或十六等数字制作，是为食器。因将稀粥等置于上，放于食具之上，用以阻隔食物之冷却。此为此类食器之名称。巴利中亦称之「服席塘」。「服席塘」意指粥类为服席之类。此服席塘在他方并不广为人知，仅在中印度使用。亦有言谓“家用之铜铁制品均属服席塘”，另有言“经咀嚼后之糯米制品则属之”。此当审慎采纳。古时多用得多的服席塘，现在多用磨石敲打制品。破损者即破裂。穿破者则穿孔开裂。所谓固定，即是全面穿穿破破。
§265
265.Pattaṃ nikkujjitunti ettha kammavācāya asambhogakaraṇavaseneva nikkujjanaṃ, na pattānaṃ adhomukhaṭṭhapanena. Tenāha ‘‘asambhogaṃ saṅghena karotū’’tiādi, taṃ vaḍḍhaṃ kammavācāya saṅghena saddhiṃ asambhogaṃ saṅgho karotūti attho.
265.「翻覆钵」者,此处所谓翻覆,乃依甘马语作成不共住之义,而非将钵口朝下置放之意。故云「令僧团与之不共住」等语,其义为:依甘马语,僧团令与瓦达不共住。
Pattaṃ nikkujjeyyāti vaḍḍhassa pattanikkujjanadaṇḍakammaṃ kareyya. Asambhogaṃ saṅghena karaṇanti saṅghena vaḍḍhassa asambhogakaraṇaṃ. Yathā asambhogo hoti, tathā karaṇanti attho. Nikkujjito…pe… asambhogaṃ saṅghenāti ettha saṅghena asambhogo hotīti attho daṭṭhabbo. Evaṃ bhagavatā asambhogakaraṇassa āṇattattā, kammavācāya ca sāvitattā, aṭṭhakathāyañca ‘‘koci deyyadhammo na gahetabbo’’ti vuttattā patte nikkujjite tassa santakaṃ ñatvā gaṇhantassa dukkaṭamevāti gahetabbaṃ.
「应翻覆钵」者,谓应对瓦达施行翻钵惩罚甘马。「令僧团与之不共住」者,谓僧团令与瓦达不共住,使其成为不共住之状态,此为其义。「已翻覆……乃至……与僧团不共住」者,此处应理解为:与僧团成为不共住之义。如此,由于世尊已命令作成不共住,且已以甘马语宣告,又注疏中亦云「任何供施之物皆不得受取」,故当知:钵已翻覆之后,若有人知悉其所有物而取之,犯恶作。
Accayoti ñāyappaṭipattiṃ atikkamitvā pavatti, aparādhoti attho. Maṃ accagamāti maṃ atikkamma pavatto. Taṃ te mayaṃ paṭiggaṇhāmāti taṃ te aparādhaṃ mayaṃ khamāma. Bhikkhūnaṃ alābhāya parisakkatītiādīsu alābhāya parisakkanādito viratoti evamattho gahetabbo. Asambhogaṃ bhikkhusaṅghenāti ettha ‘‘kato’’ti pāṭhaseso.
「过失」者,谓逾越正当行持而行,即罪过之义。「已过犯于我」者,谓逾越我而行。「我等接受汝之」者,谓我等宽恕汝之罪过。「为比库们之无所得而奔走」等语中,应如此理解其义:谓从为无所得而奔走等事中离开。「与比库僧团不共住」者,此处「已作」为文句之余省。
§268
268.Yāva pacchimā sopānakaḷevarāti paṭhamasopānaphalakaṃ sandhāya vuttaṃ. Tañhi pacchā dussena santhatattā eva vuttaṃ. ‘‘Pacchimaṃ janataṃ tathāgato anukampatī’’ti idaṃ thero anāgate bhikkhūnaṃ celapaṭikassa akkamanapaccayā apavādaṃ sikkhāpadapaññattiyā nivāraṇena bhagavato anukampaṃ sandhāyāha. Apagatagabbhāti vijātaputtā. Tenāha ‘‘maṅgalatthāyā’’ti.
268.「乃至最后一级台阶之尸骸」者,此乃就第一级台阶之踏板而说。彼处之所以如此说,正因其后以布覆盖之故。「如来悲悯后世之人」——此语长老是就未来比库们因踩踏布垫之缘由而遭受讥嫌,世尊以制定学处加以防护,从而表达世尊之悲悯而说。「已离胎者」者,谓已生产之妇女。故云「为吉祥之故」。
§269-270
269-270.Bījaninti caturassabījaniṃ. Ekapaṇṇacchattanti tālapaṇṇādinā ekena pattena katachattaṃ.
269-270.「种子形」者,谓四方形之种子形。「单叶伞」者,谓以棕榈叶等单片叶子所制之伞。
§274-5
274-5.Anurakkhaṇatthanti pariggahetvā gopanatthaṃ. Dīghaṃ kārentīti kesehi saddhiṃ acchinditvā ṭhapāpenti. Catukoṇanti yathā upari nalāṭantesu dve, heṭṭhā hanukapasse dveti cattāro koṇā paññāyanti, evaṃ caturassaṃ katvā kappāpanaṃ. Pāḷiyaṃ dāṭhikaṃ ṭhapāpentīti uttaroṭṭhe massuṃ acchinditvā ṭhapāpenti. Rudhīti khuddakavaṇaṃ.
274-275.「为守护之故」者,谓摄受之以为保护之目的。「令留长」者,谓连同头发一并截断后令其保留。「四角形」者,谓如上方额角两侧各一、下方颔骨两侧各一,共显现四角,如此作成四方形而剃除。律文中「令留犬齿处之须」者,谓截去上唇之须而令其保留。「伤口」者,谓小伤口。
§277
277. Pāḷiyaṃ lohabhaṇḍakaṃsabhaṇḍasannicayoti lohabhaṇḍassa, kaṃsabhaṇḍassa ca sannicayoti attho. Bandhanamattanti vāsidaṇḍādīnaṃ koṭīsu apātanatthaṃ lohehi bandhanaṃ. Tantakanti āyogavāyanatthaṃ tadākārena pasāritatantaṃ.
277. 圣典中「铜器铜钵之积聚」者,铜器与铜钵之积聚也,此为其义。「仅系缚」者,为使斧柄等不落于坑中而以铜所作之系缚。「经线」者,为织铁丝网而以彼形状所展开之经线。
§278
278.‘‘Yattha sarati, tattha bandhitabba’’nti etena asañcicca kāyabandhanaṃ abandhitvā paviṭṭhassa anāpattīti dasseti. Murajavaṭṭisaṇṭhānaṃ veṭhetvā katanti evaṃ bahurajjuke ekato katvā nānāvaṇṇehi suttehi katanti keci vadanti. Ekavaṇṇasuttenāpi valayaghaṭakādivikāraṃ dassetvā veṭhitampi murajameva. Vikāraṃ pana adassetvā maṭṭhaṃ katvā nirantaraṃ veṭhitaṃ vaṭṭati. Teneva dutiyapārājikasaṃvaṇṇanāyaṃ vuttaṃ ‘‘bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ ‘bahurajjuka’nti na vattabbaṃ, vaṭṭatī’’ti. Muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjitaṃ. Pāmaṅgadasā caturassā. Mudiṅgasaṇṭhānenāti varakasīsākārena. Pāsantoti dasāpariyosānaṃ.
278. 「于忆念处,应系缚于彼处」,以此显示:未忆念而未系缚身带即入者,无罪。「卷成鼓带形状而作」者,有人说:如是将多绳合为一处,以种种色线所作。即使以单色线,显示环、壶等变形而卷者,亦为鼓带。然而不显示变形,而作平整、连续卷绕者,则许可。故于第二巴拉基咖之注释中说:「将多绳合为一处,以一线连续卷绕而作者,不应称为『多绳』,许可」。「印章身带」者,名为不作四方形而系缚者。「巴芒嘎边缘」为四方形。「以穆丁嘎形状」者,以瓦勒咖头之形状。「边缘」者,边缘之终端。
§279
279. Pāḷiyaṃ gaṇṭhikaphalakaṃ pāsakaphalakanti ettha dārudantādimayesu phalakesu gaṇṭhikapāsakāni appetvā cīvare ṭhapetuṃ anuññātaṃ. Koṭṭo vivariyatīti anuvāto vivariyati.
279. 圣典中「结扣板、环扣板」,于此,于木、象牙等所作之板上,装置结扣、环扣以安置于衣上,此为所许。「边缘开裂」者,缝边开裂。
§280-1
280-1.Pāḷikārakoti bhikkhūnaṃ yathāvuḍḍhaṃ pāḷiyā patiṭṭhāpako. Tassāpi tathā pārupituṃ na vaṭṭati. Pāḷiyaṃ muṇḍavaṭṭīti mallādayo.
280-281. 「巴离行者」者,依长幼次第以行列安立比库者。彼亦不许如是披着。圣典中「剃发圆」者,摔跤手等。
§282
282.Pamāṇaṅgulenāti vaḍḍhakīaṅgulena. Keci pana ‘‘pakatiaṅgulenā’’ti vadanti, taṃ caturaṅgulapacchimakavacanena na sameti. Na hi pakataṅgulena caturaṅgulappamāṇaṃ dantakaṭṭhaṃ kaṇṭhe avilaggaṃ khādituṃ sakāti.
282. 「以量指」者,以木匠指。然而有人说「以自然指」,此与「四指」之后说不合。因以自然指四指之量的齿木,不能不触及喉而嚼食。
§285
285. Pāḷiyaṃ sakāya niruttiyā buddhavacanaṃ dūsentīti māgadhabhāsāya sabbesaṃ vattuṃ sukaratāya hīnajaccāpi uggaṇhantā dūsentīti attho.
285. 圣典中「以自己之语言损坏佛语」者,以马嘎达语对一切人易于说之故,下贱种姓者亦学习而损坏,此为其义。
§289
289.Mā bhikkhū byābādhayiṃsūti lasuṇagandhena bhikkhū mā bādhayiṃsu.
「勿使比库们受恼」者,勿以蒜气恼害比库们。
§291
291.Avalekhanapīṭharoti avalekhanakaṭṭhānaṃ ṭhapanabhājanaviseso. Apidhānanti pidhānaphalakādi.
「刮舌板座」者,放置刮舌木之容器的特殊种类。「盖」者,盖板等。
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