Paññattivāravaṇṇanā · 制定章解释
Paññattivāravaṇṇanā制立段注释
§1
1. Visuddhaparivārassa sīlakkhandhādidhammakkhandhasarīrassa bhagavato vinayapariyattisāsane khandhakānaṃ anantaraṃ parivāroti yo vinayo saṅgahaṃ samāruḷho, tassa dāni anuttānatthavaṇṇanaṃ karissāmīti yojanā.
一、对于具足清净眷属、以戒蕴等诸法蕴为身的世尊之律学教法而言,在诸篇集之后,有一部名为「附随」的律藏汇编。现在,我将对其中尚未阐明之义进行注释——此为本文之连贯脉络。
Samantacakkhunāti sabbaññutaññāṇena. Ativisuddhena maṃsacakkhunāti rattindivaṃ samantā yojanappamāṇe atisukhumānipi rūpāni passanato ativiya parisuddhena pasādacakkhunā. ‘‘Atthi tattha paññattī’’tiādīsu atthi nu kho tattha paññattītiādinā attho gahetabboti āha ‘‘tattha paññatti…pe… kenābhatanti pucchā’’ti.
「以遍观之眼」者,即以一切知智。「以极为清净的肉眼」者,因其日夜能于四方一由旬范围内照见极细微之色法,故以极为清净的净信之眼。在「彼处是否有施设」等句中,应以「彼处究竟是否有施设」等方式来理解其义,故注疏说:「彼处之施设……乃至……『由谁带来』之问」。
§2
2.Pucchāvissajjaneti pucchāya vissajjane. Vinītakathāti vinītavatthukathā, ayameva vā pāṭho.
二、「问与答」者,即对问题的解答。「已调伏之论」者,即以已调伏之事例为主题的论述,或此即为原文本身。
Dvaṅgikena ekena samuṭṭhānenāti aṅgadvayasamudāyabhūtena ekena. Aṅgadvayavimuttassa samuṭṭhānassa abhāvepi tesu ekenaṅgena vinā ayaṃ āpatti na hotīti dassanatthameva ‘‘ekena samuṭṭhānenā’’ti vuttaṃ. Idāni tesu dvīsu aṅgesu padhānaṅgaṃ dassetumāha ‘‘ettha hi cittaṃ aṅgaṃ hotī’’tiādi. Yasmā pana maggenamaggappaṭipattisaṅkhātāya kāyaviññattiyā sevanacitteneva sambhave sati ayaṃ taṃ aṅgadvayaṃ upādāya bhagavatā paññattā āpattisammuti hoti, nāsati. Tasmā taṃ cittaṃ kāyaviññattisaṅkhātassa kāyassa aṅgaṃ kāraṇaṃ hoti, na āpattiyā. Tassa pana taṃsamuṭṭhitakāyo eva aṅgaṃ abyavahitakāraṇaṃ, cittaṃ pana kāraṇakāraṇanti adhippāyo. Evaṃ uparipi sabbattha cittaṅgayuttasamuṭṭhānesu adhippāyo veditabbo. ‘‘Ekena samuṭṭhānena samuṭṭhātī’’tiādiparivāravacaneneva āpattiyā akusalādiparamatthasabhāvatā pāḷiaṭṭhakathāsu pariyāyatova vuttā, sammutisabhāvā eva āpattīti sijjhati samuṭṭhānasamuṭṭhitānaṃ bhedasiddhitoti gahetabbaṃ. Imamatthaṃ sandhāyāti āpannāya pārājikāpattiyā kehicipi samathehi anāpattibhāvāpādanassa asakkuṇeyyattasaṅkhātamatthaṃ sandhāya.
「以具足两支的单一生起因」者,即以由两支和合而成的单一因。虽然离开两支之结合的生起因并不存在,但为了显示「缺少其中任一支,此罪即不成立」,故说「以单一生起因」。接着,为了显示此两支中的主要支,注疏说「在此,心为支」等。然而,由于在以道与非道之修行为名的身表中,唯有以受持之心方能生起,此罪方由世尊依据此两支而施设为罪之假名,若无此心则不然。因此,彼心乃是名为身表之身的支——即原因,而非罪本身的原因。而由彼心所生起之身,才是罪的直接原因;心则是原因之原因——此为其意趣。如此,于上文一切与心支相应之生起因中,皆应如此理解其意趣。由「以单一因生起」等附随之语,罪之不善等胜义自性,在巴利原典及注疏中仅以方便说的方式提及,由此可成立罪唯具假名自性——应理解此乃为成立由生起因所生起之诸法各有差别之义。「以此义为缘」者,即以「已犯巴拉基咖罪者,无论以何种调伏方式皆无法使其归于无罪」这一义为缘。
§3
3.Porāṇakehi mahātherehīti saṅgītittayato pacchā potthakasaṅgītikārakehi chaḷabhiññāpaasambhidādiguṇasamujjalehi mahātherehi. Catutthasaṅgītisadisā hi potthakārohasaṅgīti.
三、「由古代诸大长老」者,即由三次结集之后、将经典书写于贝叶上的结集者——那些以六神通、无碍解等功德光辉庄严的大长老们。书写于贝叶上的结集,与第四次结集相似。
§188
188.Mahāvibhaṅgeti bhikkhuvibhaṅge. Soḷasa vārā dassitāti yehi vārehi ādibhūtehi upalakkhitattā ayaṃ sakalopi parivāro soḷasaparivāroti voharīyati, te sandhāya vadati.
一八八、「在大分别」者,即在比库分别中。「显示了十六轮」者,是指以那些作为起首、以其为标志而使整部附随被称为「十六附随」的诸轮而言。
Paññattivāravaṇṇanā niṭṭhitā. · 制立段注释结束。