3. Aniyatakaṇḍo · 3. 不定篇
3. Aniyatakaṇḍo3. 不定篇集
1. Paṭhamaaniyatasikkhāpadavaṇṇanā1. 第一不定学处注释
§443
443. Puttasaddena sāmaññaniddesato, ekasesanayena vā puttīpi gahitāti āha ‘‘bahū dhītaro cā’’ti. Tadanantaranti bhikkhūnaṃ bhojanānantaraṃ.
443. 由于「子」一词是通称的表述,或依「末后一词」的方式,女儿也被涵括在内,故经文说「以及众多女儿」。「紧接其后」,是指紧接比库们用餐之后。
§444-5
444-5.Taṃ kammanti taṃ methunādiajjhācārakammaṃ. Pāḷiyaṃ ‘‘sotassa raho’’ti idaṃ atthuddhāravasena vuttaṃ, upari sikkhāpade ‘‘na heva kho pana paṭicchanna’’ntiādinā (pārā. 454) etassa sikkhāpadassa visayaṃ paṭikkhipitvā ‘‘alañca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsitu’’nti visayantarabhūtasotarahassa visuṃ vakkhamānattā, idha pana cakkhurahova adhippeto ‘‘paṭicchanne āsane’’tiādivacanato, ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti vuttattā ca. Tenāha ‘‘kiñcāpī’’tiādi. Paricchedoti rahonisajjāpattiyā vavatthānaṃ.
444-5. 「彼业」,即彼淫行等违犯之业。在巴帝摩卡原典中,「耳根之隐秘」一语是就摘取义理而言的说法;在其后的学处中,以「然而并非隐蔽」等语(巴拉基咖 454),排除了本学处的适用范围,并说「足以以粗鄙语向女人挑逗」,因为属于另一范围的「耳根隐秘」将另行说明;而此处所意指的,唯是「眼根之隐秘」——这是从「隐蔽之座」等语,以及「能够行淫法」之说而得知的。因此经文说「虽然……」等语。「界定」,是指对隐秘独坐罪的范围划定。
Idāni cakkhuraheneva āpattiṃ paricchinditvā dassento ‘‘sacepi hī’’tiādimāha. ‘‘Pihitakavāṭassā’’ti iminā paṭicchannabhāvato cakkhussa rahova adhippeto, na sotassa rahoti dasseti. Tenāha ‘‘apihitakavāṭassa…pe… anāpatti’’nti. Na hi kavāṭapidahanena sotassa raho vigacchati, cakkhussa raho eva pana vigacchati. ‘‘Antodvādasahatthepī’’ti idaṃ dutiyasikkhāpade āgatasotassa rahena āpajjitabbaduṭṭhullavācāpattiyā sabbathā anāpattibhāvaṃ dassetuṃ vuttaṃ. Dvādasahatthato bahi nisinno hi tattha sotassa rahasabbhāvato duṭṭhullavācāpattiyā anāpattiṃ na karoti, tathā ca ‘‘anāpattiṃ na karotī’’ti sāmaññato na vattabbaṃ siyā, ‘‘methunakāyasaṃsaggāpattīhi anāpattiṃ karotī’’ti visesetvā vattabbaṃ bhaveyya. Tasmā tathā taṃ avatvā sabbathā anāpattiṃ dassetumeva ‘‘dvādasahatthe’’ti vuttanti gahetabbaṃ. Yadi hi cakkhusseva rahabhāvaṃ sandhāya vadeyya, ‘‘antodvādasahatthe’’ti na vadeyya appaṭicchanne tato dūre nisinnepi cakkhussa rahāsambhavato . Yasmā nisīditvā niddāyanto kapimiddhapareto kiñci kālaṃ cakkhūni ummīleti, kiñci kālaṃ nimmīleti. Tasmā ‘‘niddāyantopi anāpattiṃ karotī’’ti vuttaṃ.
现在,为了仅就眼根隐秘来界定犯罪,经文说「若……」等语。「关闭门扇的」一语,以此表明:所意指的是眼根的隐秘——因为是隐蔽状态——而非耳根的隐秘。因此经文说「未关闭门扇的……乃至……不犯」。关闭门扇并不能消除耳根的隐秘,唯能消除眼根的隐秘。「即使在十二肘之内」一语,是为了显示:就第二学处中所说的耳根隐秘而应犯的粗鄙语罪,在任何情况下皆不犯——此语正是为此而说。若坐在十二肘之外,由于彼处仍具耳根隐秘,故不能免除粗鄙语罪;然而若笼统地说「不能免除罪」,则有失精确,应当特别说明「能免除淫行身体接触罪」。因此,不作那样的说法,而是说「十二肘」,应理解为是为了显示在任何情况下皆不犯。若是仅就眼根隐秘而言,则不会说「十二肘之内」,因为在未隐蔽处,即使坐得更远,眼根隐秘也不可能成立。又因为打瞌睡者受昏沉所制,时而睁眼,时而闭眼,因此经文说「即使打瞌睡者也不犯」。
Paṭiladdhasotāpattiphalāti antimaparicchedato vuttaṃ. Nisajjaṃ paṭijānamānoti methunakāyasaṃsaggādivasena raho nisajjaṃ paṭijānamānoti attho. Tenāha ‘‘pārājikena vā’’tiādi. Na appaṭijānamānoti alajjīpi appaṭijānamāno āpattiyā na kāretabbova. So hi yāva dosaṃ na paṭijānāti, tāva ‘‘neva suddho, nāsuddho’’ti vā vattabbo, vattānusandhinā pana kāretabbo. Vuttañhetaṃ –
「已获得入流果的」,是就最终界定而说的。「承认独坐」,其义是:承认以淫行身体接触等方式的隐秘独坐。因此经文说「以巴拉基咖罪……」等语。「不承认者不」——即使是无惭者,若不承认,也不应被判罪。因为只要他不承认过失,就只能说他「既非清净,亦非不清净」,但可依循惯例程序来处置。此事已有说明——
‘‘Paṭiññā lajjīsu katā, alajjīsu evaṃ na vijjati;
「认罪,对有惭者而行;对无惭者,则无此法;
Bahumpi alajjī bhāseyya, vattānusandhitena kāraye’’ti. (pari. 359);
无惭者纵多方辩说,应依循惯例程序处置之。」(附随 359)
Nisajjādīsu…pe… paṭijānamānova tena so bhikkhu kāretabboti ettha paṭijānamānoti pāḷiyaṃ anāgatampi adhikārato āgatamevāti katvā vuttaṃ.
关于「坐下等等……乃至……应令其承担」这一段中,「承认者」一词——在巴利原典中,此词虽属尚未到来之事,然依文脉义理,视为已至而说。
Vadāpethāti tassa iddhiyā vigatāsaṅkopi taṃ ovadanto āha, anupaparikkhitvā adese nisinnā ‘‘mātugāmena saddhiṃ ekāsane thero raho nisinno’’ti evaṃ mādisehipi tumhe tumhākaṃ avaṇṇaṃ vadāpetha kathāpayittha, mā puna evaṃ karitthāti adhippāyo. Evamakāsinti nigūhitabbampi imaṃ visesādhigamaṃ pakāsento taṃ saddhāpetumeva evamakāsinti attho. Rakkheyyāsimanti imaṃ uttarimanussadhammaṃ aññesaṃ mā pakāsayi.
「令其受责」——彼长老以其神通力,无所畏惧地教诫那人,说道:「你们未经审察,便坐于不当之处,致使像我这样的人也被你们连累,说出『长老与女人独处同坐于隐秘处』之语,令你们自招毁誉——切勿再如此行事。」此为其意趣所在。「如此而行」——长老公开揭示这本应隐藏的殊胜成就,其意在于令那人生起信心,故说「如此而行」。「应当守护」——此超人法,不可向他人宣说。
§451
451.Nisajjāya pācittiyanti rahonisajjassāde vattamāne pācittiyaṃ. Sace pana so rahonisajjassādaṃ paṭivinodetvā kammaṭṭhānamanasikārādinā aññavihito, niddūpagato vā anāpatti eva. Tenāha ‘‘assāde uppanne’’ti. ‘‘Nisinnāya itthiyā’’ti iminā nisīdanakkhaṇe assādābhāvaṃ dasseti. Yadi hi nisīdanakkhaṇe assādo uppajjeyya, tena uṭṭhātabbaṃ. Itarathā āpatti eva itthiyā uṭṭhāyuṭṭhāya punappunaṃ nisīdane viya, tatthāpi bhikkhussa uṭṭhahato anāpatti, tena rahonisajjāpatti akiriyasamuṭṭhānāpi hotīti vadanti. Idaṃ pana aniyatasikkhāpadaṃ, anantarañcāti dvepi visuṃ āpattipaññāpanavasena paññattāni na honti rahonisajjādīsu āpattiyā sikkhāpadantaresu paññattattā. Pārājikādiāpattīhi pana kenaci coditassa anuvijjakehi vinicchayakāraṇanayadassanatthaṃ evaṃ vatthuvasena dvidhā vibhajitvā paññattāni, imāneva ca yasmā bhikkhunīnampi vinicchayanayaggahaṇāya alaṃ, tasmā tāsaṃ visuṃ na vuttānīti veditabbaṃ. Yaṃ pana āpattiṃ paṭijānāti, tassa vasenettha aṅgabhedo veditabbo. Teneva ‘‘ayaṃ dhammo aniyato’’ti vuttaṃ.
451.「坐下之巴吉帝亚」——当独处坐下之乐味生起时,犯巴吉帝亚。然若彼已消除独处坐下之乐味,转而专注于业处作意等其他事务,或已入睡,则不犯。故说「乐味生起时」。「女人已坐下」——此语显示:在坐下之刹那,乐味尚未生起。若坐下之刹那乐味已生起,则应起身离去。否则便犯戒——如同女人一再起身又一再坐下之情形;然于此,比库起身则不犯,故论者说:独处坐下之罪亦属不作意所生起之罪。此不定学处与其后者——此二者并非作为两条独立的罪名制定,而是因为独处坐下等罪已在其他学处中制定。然而,为了向被他人以巴拉基咖等罪名指控者,显示审查者裁决案件的理由与方法,故依事缘分为两条而制定。又因此二条对于比库尼裁决方法的掌握已然足够,故不另为她们单独说明。至于所承认之罪,应依此了解其构成要素的区分。正因如此,说「此法为不定」。
Idha aniyatavasena vuttānaṃ pārājikasaṅghādisesapācittiyānaṃ tiṇṇampi aññamaññaṃ sadisasamuṭṭhānāditāya vuttaṃ ‘‘samuṭṭhānādīni paṭhamapārājikasadisānevā’’ti.
此处就不定而说的巴拉基咖、桑喀地谢萨、巴吉帝亚三者,因其生起因缘等彼此相似,故说「生起因缘等与第一巴拉基咖相同」。
Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第一不定学处注释已竟。
2. Dutiyaaniyatasikkhāpadavaṇṇanā2. 第二不定学处注释
§452
452. ‘‘Na labhati mātugāmena saddhiṃ eko ekāya…pe… nisajjaṃ kappetu’’nti avatvā ‘‘paṭikkhittaṃ mātugāmenā’’tiādinā vuttattā ‘‘eko’’ti paccattapadaṃ paṭikkhittapadena na sameti, ‘‘ekassā’’ti vattabboti sādhento āha ‘‘itarathā hī’’tiādi.
452.因为原文不说「不得与女人独处……乃至……坐下」,而是以「被女人所拒绝」等语来表述,故「独自」这一主格词与「被拒绝」这一被动词形式不相符——应说「对于一位女人」才对。为证成此义,故说「否则……」等语。
§453
453.Pariveṇaṅgaṇādīti pariveṇassa māḷakaṃ. Ādi-saddena pākārādiparikkhittaṃ cetiyamāḷakādiṃ saṅgaṇhāti. Antogadhanti appaṭicchannaṭṭhāne eva pariyāpannaṃ. Idha itthīpi anāpattiṃ karotīti sambandho. Kasmā pana itthī idheva anāpattiṃ karoti, na purimasikkhāpadeti? Imassa sikkhāpadassa methunaṃ vinā duṭṭhullavācāya vasena āgatattā. Methunameva hi itthiyo aññamaññaṃ paṭicchādenti mahāvane dvāraṃ vivaritvā niddūpagatamhi bhikkhumhi viya. Duṭṭhullaṃ pana na paṭicchādenti, teneva duṭṭhullavācāsikkhāpade ‘‘yā tā itthiyo hirimanā, tā nikkhamitvā bhikkhū ujjhāpesu’’nti (pārā. 283) vuttaṃ, tasmā ‘‘itthīpi anāpattiṃ karotī’’ti vuttaṃ, ‘‘appaṭicchannaṭṭhānattā’’tipi kāraṇaṃ vadanti.
453.「园区庭院等」——即园区的厅堂。「等」字摄入以围墙等围绕的塔庙厅堂等处。「包含于其中」——即属于无遮蔽之处。此处与「女人亦不犯」相连接。然为何女人唯在此处不犯,而在前一学处中则不然?因为此学处是依无淫行之粗恶语而来。女人彼此遮掩的,唯是淫行——如同在大林中,当比库已入睡、门已开启之情形。至于粗恶语,她们则不加遮掩。正因如此,在粗恶语学处中说:「那些有惭愧心的女人,应出去向比库们举发」(《巴拉基咖》283),故说「女人亦不犯」。论者亦说「因属无遮蔽之处」为其理由。
Kāyenāpi duṭṭhullobhāsasambhavato imasmiṃ sikkhāpade cakkhussa raho, sotassa raho ca adhippetoti āha ‘‘anandho abadhiro’’tiādi. Keci pana vibhaṅge ‘‘nālaṃ kammaniyanti na sakkā hoti methunaṃ dhammaṃ paṭisevitu’nti (pārā. 454) ettakameva vatvā ‘na sakkā hoti kāyasaṃsaggaṃ samāpajjitu’nti avuttattā appaṭicchannepi ṭhāne raho aññesaṃ abhāvaṃ disvā ekāya itthiyā kāyasaṃsaggopi sakkā āpajjitunti antodvādasahatthe savanūpacāre ṭhito abadhiropi andho kāyasaṃsaggassāpi sabbhāvābhāvaṃ na jānātīti kāyena duṭṭhullobhāsanasabbhāvaṃ amanasikatvāpi kāyasaṃsaggāpattiyāpi parihārāya anandho abadhirotiādi vutta’’nti vadanti. Yaṃ pana sāratthadīpaniyaṃ ‘‘kāyasaṃsaggavasena anandho vutto’’ti (sārattha. ṭī. 2.453) vuttaṃ, taṃ pana kāyena duṭṭhullobhāsanasambhavaṃ amanasikatvā vuttaṃ, kāyasaṃsaggavasenāpīti gahetabbaṃ. Teneva ‘‘imasmiṃ sikkhāpade sotassa raho eva adhippeto…pe… kenaci pana ‘dvepi rahā idha adhippetā’ti vuttaṃ, taṃ na gahetabba’’nti vuttaṃ. Yaṃ pana cakkhussa rahābhāvasādhanatthaṃ ‘‘na hi appaṭicchanne okāse cakkhussa raho sambhavatī’’tiādi vuttaṃ, taṃ na yuttaṃ atidūratare ṭhitassa kāyena obhāsanampi hatthaggāhādīnipi sallakkhetuṃ asakkuṇeyyattā. Teneva pāḷiyaṃ ‘‘cakkhussa raho’’ti vuttaṃ, aṭṭhakathāyaṃ appaṭikkhittaṃ. Na kevalañca appaṭikkhittaṃ, atha kho ‘‘anandho badhiroti ca andho vā abadhiropi na karotī’’ti ca vuttaṃ, tasmā dvepi rahā idha gahetabbā. ‘‘Antodvādasahatthe’’tiiminā sotassa raho dvādasahatthena paricchinnoti idaṃ dasseti. Cakkhussa raho pana yattha ṭhitassa kāyavikārādayo na paññāyanti, tena paricchinditabboti daṭṭhabbaṃ. Badhiro pana cakkhumāpīti duṭṭhullavācāsaṅghādisesaṃ sandhāya vuttaṃ. Duṭṭhullāpatti vuttāti purimasikkhāpade vuttehi adhikavasena duṭṭhullāpatti ca vuttāti evamattho gahetabbo, na pana duṭṭhullāpatti evāti kāyasaṃsaggassāpi idha gahetabbato. Teneva ‘‘pārājikāpattiñca parihāpetvā’’ti ettakameva vuttaṃ, itarathā ‘‘kāyasaṃsaggañcā’’ti vattabbaṃ bhaveyya.
由于身体方面亦可能产生粗鄙语的情况,故此学处意在保护眼根之独处与耳根之独处,因此论文说「非盲者、非聋者」等语。然而,有些论师在《分别》中说:「『不堪任』者,谓不能行淫法」(《巴拉基咖》454),仅说到此处,而未说「不能发生身体接触」,因此他们主张:即使在无遮蔽之处,若见无他人在场,与一名女子发生身体接触亦属可能。他们进而认为:站在十二肘范围内、处于耳闻所及之处的聋者,即便有眼,亦不知身体接触是否发生,故而即使不作意身体方面产生粗鄙语之情况,为了防范身体接触之犯罪,亦说「非盲者、非聋者」等语。
然而,《要义灯论》中所说「『非盲者』乃就身体接触而言」(《要义灯论》2.453),此语乃是未作意身体方面产生粗鄙语之情况而说,应理解为「亦就身体接触而言」。正因如此,论文说:「此学处所意指的独处,唯是耳根之独处……乃至……然而有人说『此处两种独处皆所意指』,此说不应采纳。」
至于为证明眼根独处不存在而所说的「在无遮蔽之处,眼根之独处不可能成立」等语,此说并不妥当,因为站在极远处者,既无法以身体作出示意,也无法察觉握手等动作。正因如此,巴利原典中说「眼根之独处」,而注疏中并未加以否定。不仅未加否定,更说「非盲者、非聋者——盲者或聋者虽有眼,亦不会如此行事」,因此两种独处在此皆应采纳。
「在十二肘之内」这一表述,显示耳根之独处以十二肘为界限。至于眼根之独处,则应以站在该处时身体的动作变化等无法被察觉为准来界定。
「聋者即便有眼」,此语是就粗鄙语之桑喀地谢萨而说的。「粗鄙犯罪已被说明」,应理解为:相较于前一学处所说的内容,此处额外说明了粗鄙犯罪,而非仅说粗鄙犯罪——因为身体接触在此处亦应纳入。正因如此,论文仅说「除去巴拉基咖犯罪」,否则便应说「以及身体接触」了。
Tisamuṭṭhānantiādi pana purimasikkhāpade āgatehi adhikassa duṭṭhullavācāsaṅghādisesassa vasena vuttaṃ kāyasaṃsaggādīnampi purimasikkhāpade eva vuttattā, idha pana na vuttantipi vadanti, vīmaṃsitvā gahetabbaṃ.
「三起因」等语,乃是就相较于前一学处所增加的粗鄙语桑喀地谢萨而说的;至于身体接触等,则因已在前一学处中说明,故此处未再说明——此说亦有人主张,应审慎考量后再行采纳。
Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā. · 第二不定学处注释已竟。
Niṭṭhito aniyatavaṇṇanānayo. · 不定注释法已竟。