5. Pācittiyakaṇḍaṃ · 5. 巴吉帝亚篇
5. Pācittiyakaṇḍaṃ五、巴吉帝亚品
1. Musāvādavaggo
一、妄语品
1. Musāvādasikkhāpadavaṇṇanā一、妄语学处注释
§1
1. Musāvādavaggassa paṭhamasikkhāpade khuddakānanti ettha ‘‘khuddaka-saddo bahu-saddapariyāyo’’ti vadanti. Tatthāti tesu vaggesu, khuddakesu vā. ‘‘Jānitabbato’’ti hetuno vipakkhepi nibbāne vattanato anekantikatte parehi vutte ‘‘na mayā ayaṃ hetu vutto’’ti taṃ kāraṇaṃ paṭicchādetuṃ puna ‘‘jātidhammatoti mayā vutta’’ntiādīni vadati. ‘‘Sampajāna’’nti vattabbe anunāsikalopena niddesoti āha ‘‘jānanto’’ti.
一、妄语品第一学处中「诸小」者,于此有人说「『小』字是『多』字的同义词」。「于彼」者,于彼诸品中,或于诸小者中。因说「应知故」之理由,由于在相反方面于涅槃中亦有运转故不决定,他人如是说已,为隐藏彼理由,再说「我所说者是『生法』」等语。应说「正知」处,以鼻音脱落而指示,故说「知」。
§2
2.Sampajānamusāvādeti attanā vuccamānassa atthassa vitathabhāvaṃ pubbepi jānitvā, vacanakkhaṇe ca jānantassa musāvādabhaṇane. Tenāha ‘‘jānitvā’’tiādi. Musāvādeti ca nimittatthe bhummaṃ, tasmā musābhaṇananimittaṃ pācittiyanti evamettha, ito paresupi īdisesu attho veditabbo.
二、「正知妄语」者,于自己所说之义的虚妄性,先前已知,且于言说之刹那亦知者之妄语言说。故说「知已」等。「妄语」者,为目的义之地格,故此处意为「以妄语言说为缘之巴吉帝亚」,从此以后于诸如此类处,亦应知此义。
§3
3. Vadanti etāyāti vācāti āha ‘‘micchā’’tiādi. ‘‘Dhanunā vijjhatī’’tiādīsu viya ‘‘cakkhunā diṭṭha’’nti pākaṭavasena vuttanti āha ‘‘oḷārikenā’’ti.
三、「以此而说」即语,故说「虚妄」等。如「以弓射」等中,如「以眼见」以明显方式所说,故说「以粗显的」。
§11
11.Gato bhavissatīti etthāpi sanniṭṭhānato vuttattā musāvādo jāto. Āpattinti pācittiyāpattiṃ, na dubbhāsitaṃ. Jātiādīhi dasahi akkosavatthūhi paraṃ davā vadantassa hi taṃ hoti. Cāresunti upanesuṃ. Vatthuviparītatā, visaṃvādanapurekkhāratā, yamatthaṃ vatthukāmo, tassa puggalassa viññāpanapayogo cāti imānettha tīṇi aṅgāni. Vatthuviparītatāya hi asati visaṃvādanapurekkhāratāya viññāpitepi musāvādo na hoti, dukkaṭamattameva hoti. Tasmā sāpi aṅgamevāti gahetabbaṃ. Uttarimanussadhammārocanatthaṃ musā bhaṇantassa pārājikaṃ, pariyāyena thullaccayaṃ, amūlakena pārājikena anuddhaṃsanatthaṃ saṅghādiseso, saṅghādisesenānuddhaṃsanaomasavādādīsu pācittiyaṃ, anupasampannesu dukkaṭaṃ, ukkaṭṭhahīnajātiādīhi davā akkosantassa dubbhāsitaṃ, kevalaṃ musā bhaṇantassa idha pācittiyaṃ vuttaṃ.
十一、「将去」者,于此亦因从决定而说故,妄语已生。「罪」者,巴吉帝亚罪,非恶说。以生等十种辱骂事辱骂他人者,彼有恶说罪。「使作间谍」者,使作探子。事物相违性、有欺诳意图、为何义欲求彼事物、对彼人之告知努力,此等为此处三支。若无事物相违性,虽以欺诳意图告知,亦非妄语,仅为恶作而已。故彼亦应取为支分。为宣说上人法而妄语者,巴拉基咖;以迂回方式,土喇吒亚;以无根之巴拉基咖诽谤,桑喀地谢萨;以桑喀地谢萨诽谤、离间语等,巴吉帝亚;对未达上者,恶作;以最上最下之生等辱骂者,恶说;仅妄语者,于此说巴吉帝亚。
Musāvādasikkhāpadavaṇṇanā niṭṭhitā. · 妄语学处注释完毕。
2. Omasavādasikkhāpadavaṇṇanā二、辱骂语学处注释
§13
13. Dutiye pubbe patiṭṭhitārappadesaṃ puna are patteti paṭhamaṃ bhūmiyaṃ patiṭṭhitanemippadese parivattetvā puna bhūmiyaṃ patiṭṭhiteti attho.
十三、第二次,先前立于地之轮辋部分,再次触及地,意为使先前立于地面之轮辋部分转动后,再次立于地面。
§15
15.Pubbeti aṭṭhuppattiyaṃ. Pupphachaḍḍakā nāma gabbhamalādihārakā. Tacchakakammanti pāsāṇakoṭṭanādivaḍḍhakīkammaṃ . Hatthamuddāgaṇanāti aṅgulisaṅkocaneneva gaṇanā. Acchiddakagaṇanā nāma ekaṭṭhānadasaṭṭhānādīsu sāriyo ṭhapetvā anukkamena gaṇanā. Ādi-saddena saṅkalanapaṭauppādanavoklanabhāgahārādivasena pavattā piṇḍagaṇanā gahitā. Yassa sā paguṇā, so rukkhampi disvā ‘‘ettakāni ettha paṇṇānī’’ti jānāti. Yabha-methuneti vacanato āha ‘‘ya-kāra-bha-kāre’’tiādi.
15.「前」者,于义生起。「花弃者」名为胎秽等之持去者。「木匠业」者,石击等木工业。「手印计数」者,仅以手指屈伸而计数。「无间断计数」名为于一处、十处等,置筹而依次计数。以「等」字,摄取依加法、乘法、生起、减法、除法等而转起之算术计数。于彼善巧者,见树亦知「此中有如是多叶」。从「亚巴梅通那」之语,故说「亚字、巴字」等。
§16
16.Na purimenāti musāvādasikkhāpadena. Sopi āpattiyāti upasaggādivisiṭṭhehipi vadanto pācittiyāpattiyāva kāretabbo.
16.「非以前」者,以妄语学处。「彼亦有罪」者,以方言等差别而说者,亦应作巴吉帝亚罪。
§26
26.Dubbhāsitanti sāmaññato vuttattā pāḷiyaṃ anāgatehipi parammukhā vadantassapi dubbhāsitamevāti ācariyā vadanti tato lāmakāpattiyā abhāvā, anāpattiyāpettha bhavituṃ ayuttattā. Sabbasattāti ettha vacanatthavidūhi tiracchānādayopi gahitā.
26.「恶说」者,因于圣典中以共通而说故,诸老师说:即使对未来者,背面而说者亦是恶说。由此,无较轻罪,于此亦不应有无罪。「一切有情」者,于此,通达语义者亦摄取畜生等。
§35
35. Anusāsanīpurekkhāratāya vā pāpagarahitāya vā vadantānaṃ cittassa lahuparivattibhāvato antarantarā kope uppannepi anāpatti. Kāyavikāramattenapi omasanasambhavato ‘‘tisamuṭṭhānaṃ, kāyakamma’’nti ca vuttaṃ. Parivāre pana ‘‘catutthena āpattisamuṭṭhānena…pe… dubbhāsitaṃ āpajjeyyāti. Na hīti vattabba’’ntiādinā (pari. 276) itarāni samuṭṭhānāni paṭikkhipitvā pañcamasseva vuttattā āha ‘‘dubbhāsitāpatti panettha vācācittato samuṭṭhātī’’ti. Davakamyatāya hi kāyavācācittehi omasantassapi vācācittameva āpattiyā aṅgaṃ hoti, na pana kāyo vijjamānopi dhammadesanāpatti viya kevalaṃ kāyavikāreneva. Omasantassa pana kiñcāpi idha dubbhāsitāpattiyā anāpatti, atha kho kāyakīḷāpaṭikkhepasikkhāpadena dukkaṭamevāti daṭṭhabbaṃ. Upasampannaṃ jātiādīhi anaññāpadesena akkosanaṃ, tassa jānanaṃ, atthapurekkhāratādīnaṃ abhāvoti imānettha tīṇi aṅgāni.
35. 以教诫在前或以恶呵责而说者,因心之轻转变性,虽于中间中间生起忿怒,亦无罪。因仅以身变动亦有轻蔑之可能,故说「三起,身业」。然于《附随》中,以「以第四罪起……乃至……应犯恶说。不应说」等,遮止其余诸起,而唯说第五故,说「然恶说罪于此从语、心而起」。实因以轻蔑性,虽以身、语、心而轻蔑者,唯语、心为罪之支分,非身虽存在,如说法罪,仅以身变动。然轻蔑者,虽于此无恶说罪,然应见:以身戏禁止学处而有恶作。以种姓等,非以其他名目而骂达上者,彼之了知,无义在前等,此等为此中三支分。
Omasavādasikkhāpadavaṇṇanā niṭṭhitā. · 辱骂语学处注释完毕。
3. Pesuññasikkhāpadavaṇṇanā三、两舌学处注释
§36
36. Tatiye bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Pisatīti pisuṇā, vācā, samagge bhinne karotīti attho. Tāya vācāya samannāgato pisuṇo, tassa kammaṃ pesuññanti evamettha attho veditabbo.
36. 「于第三,诤论已生,于彼等」者,诤论已生者。「离间」者,两舌语,于和合者作破坏之义。具足彼语者为两舌者,彼之业为离间语,如是于此应知义。
Idhāpi jātiādīhi dasahi vatthūhi pesuññaṃ upasaṃharantasseva pācittiyaṃ, itarehi akkosavatthūhi dukkaṭaṃ. Anakkosavatthūhi pana upasaṃharantassa dukkaṭamevāti vadanti. Jātiādīhi anaññāpadesena akkosantassa bhikkhuno sutvā bhikkhussa upasaṃharaṇaṃ, piyakamyatābhedādhippāyesu aññataratā, tassa vijānanāti imānettha tīṇi aṅgāni.
于此亦,以种姓等十事而传离间语者,有巴吉帝亚;以其余骂事,有恶作。然以非骂事而传者,有恶作,如是说。以种姓等,非以其他名目而骂之比库,闻已向比库传达,于亲爱欲、破坏意趣中之任一,彼之了知,此等为此中三支分。
Pesuññasikkhāpadavaṇṇanā niṭṭhitā. · 两舌学处解释完毕。
4. Padasodhammasikkhāpadavaṇṇanā4. 逐句法学处解释
§45
45. Catutthe purimabyañjanena sadisanti ‘‘rūpaṃ anicca’’nti ettha anicca-saddena sadisaṃ ‘‘vedanā aniccā’’ti ettha anicca-saddaṃ vadati. Akkharasamūhoti avibhattiko vutto. Padanti vibhattiantaṃ vuttaṃ.
45. 第四条中,「与前字相似」者,此处指在「色无常」一句中的「无常」一词,与「受无常」一句中的「无常」一词相似。「字母集合」者,指未加语尾变化的词根。「词」者,指加了语尾变化的词。
Ekaṃ padanti gāthāpadameva sandhāya vadati. Padagaṇanāyāti gāthāpadagaṇanāya. Apāpuṇitvāti saddhiṃ akathetvā. Etena gāthāya pacchimapāde vuccamāne sāmaṇero paṭhamapādādiṃ vadati, āpattiyeva, tasmiṃ nissadde eva itarena vattabbanti dasseti.
「一词」者,专指偈颂之词而言。「于词之计数」者,于偈颂词之计数。「未达到」者,未一起说。由此显示:当偈颂之最后句正在被诵时,沙玛内拉诵第一句等,即成犯;在彼未出声时,由另一人应诵。
Aṭṭhakathānissitoti saṅgītittayāruḷhaṃ porāṇaṭṭhakathaṃ sandhāya vadati. Idānipi ‘‘yathāpi dīpiko nāma, nilīyitvā gaṇhate mige’’ti (mi. pa. 6.1.5; visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; pārā. aṭṭha. 2.165; paṭi. ma. aṭṭha. 2.1.163) evamādikaṃ aṭṭhakathāvacanaṃ attheva, buddhaghosācariyādīhi porāṇaṭṭhakathānayena vuttampi idha saṅgahetabbanti vadanti. Pāḷinissitoti udānavaggasaṅgahādiko. Vivaṭṭūpanissitanti nibbānanissitaṃ. Therassāti nāgasenattherassa. Maggakathādīni pakaraṇāni.
「依注疏」者,指依三次结集所传承之古注疏而言。即使现今仍有如「譬如名为猎师者,潜伏而捕鹿」等注疏之语句存在,佛音阿阇梨等依古注疏之方式所说者,亦应于此摄入,如是说。「依经典」者,如伍答那品之摄集等。「依开显」者,依涅槃。「长老之」者,龙军长老之。道论等诸论书。
§46
46. Pāḷiyaṃ akkharāyātiādi liṅgavipallāsena vuttaṃ, akkharenātiādinā attho gahetabbo.
46. 「于经典中,以字母」等,以性之颠倒而说,应以「以字母」等理解其义。
§48
48.Upacāraṃmuñcitvāti parisāya dvādasahatthaṃ muñcitvā ekato ṭhitassa vā nisinnassa vā anupasampannassa akathetvā aññe uddissa bhaṇantassāpi anāpatti. Sace pana dūre nisinnampi uddissa bhaṇati, āpatti eva. Opātetīti saddhiṃ katheti. Anupasampannatā, vuttalakkhaṇadhammaṃ padaso vācanatā, ekato bhaṇanañcāti imānettha tīṇi aṅgāni.
48. 「舍近行」者,舍离会众十二肘,于一处站立或坐着之未达上者,未一起说而向他人宣说,无犯。然而若向远处坐者宣说,即成犯。「使入」者,一起说。未达上性、逐词诵说具前述特征之法、于一处宣说,此等为此处三要素。
Padasodhammasikkhāpadavaṇṇanā niṭṭhitā. · 逐句法学处解释完毕。
5. Sahaseyyasikkhāpadavaṇṇanā5. 同宿学处解释
§50-51
50-51. Pañcame tatridaṃ nidassananti seso. Dirattatirattanti ettha dirattaggahaṇaṃ vacanālaṅkāratthaṃ, nirantaraṃ tissova rattiyo vasitvā catutthadivasādīsu sayantasseva āpatti, na ekantarikādivasena sayantassāti dassanatthampīti daṭṭhabbaṃ. Dirattavisiṭṭhañhi tirattaṃ vuccamānaṃ, tena anantarikameva tirattaṃ dīpetīti. Pañcahi chadanehīti iṭṭhakasilāsudhātiṇapaṇṇehi. Vācuggatavasenāti paguṇavasena. Diyaḍḍhahatthubbedho vaḍḍhakīhatthena gahetabbo. Ekūpacāro ekena maggena pavisitvā abbhokāsaṃ anukkamitvā sabbattha anuparigamanayoggo, etaṃ bahudvārampi ekūpacārova. Tattha pana kuṭṭādīhi rundhitvā visuṃ dvāraṃ yojenti, nānūpacāro hoti. Sace pana rundhati eva, visuṃ dvāraṃ na yojenti, ‘‘etampi ekūpacārameva mattikādīhi pihitadvāro viya gabbho’’ti gahetabbaṃ. Aññathā gabbhe pavisitvā pamukhādīsu nipannānupasampannehi sahaseyyāparimuttiyā gabbhadvāraṃ mattikādīhi pidahāpetvā uṭṭhite aruṇe vivarāpentassapi anāpatti bhaveyyāti.
50-51. 第五条中,「于此,此为示例」,余者省略。「二夜三夜」者,此处取「二夜」是为语言修饰,显示连续住三夜后,于第四日等睡眠者即成犯,非间隔一日而睡眠者,应如是见。因为「二夜」被说为超越时,由此显示无间隔之三夜。「以五种覆盖」者,以砖、石、灰泥、草、叶。「以语言方式」者,以熟练方式。一肘半之高度应以木匠之肘来取。「一近行」者,由一道进入而未出至露地,可遍行一切处,此即使多门亦为一近行。然而于彼处以墙等遮断而设别门,则成多近行。然而若仅遮断而不设别门,「此亦应取为一近行,如以泥土等封闭门之内室」。否则,进入内室后,与睡于门口等处之未达上者共宿,于黎明升起时,令以泥土等封闭之内室门开启者,亦应成无犯。
Tesaṃ payoge payoge bhikkhussa āpattīti ettha keci ‘‘anuṭṭhahanena akiriyasamuṭṭhānā āpatti vuttā tasmiṃ khaṇe sayantassa kiriyābhāvā. Idañhi sikkhāpadaṃ siyā kiriyāya samuṭṭhāti, siyā akiriyāya samuṭṭhāti. Kiriyāsamuṭṭhānatā cassa tabbahulavasena vuttāti vadati. Yathā cetaṃ, evaṃ divāsayanampi. Anuṭṭhahanena, hi dvārāsaṃvaraṇena cetaṃ akiriyasamauṭṭhānampi hotī’’ti vadanti. Idañca yuttaṃ viya dissati, vīmaṃsitvā gahetabbaṃ.
此处有关比库犯戒之过失的种种情况，谓有时因惰怠而生无所作为的过失。比库卧床不起时即为无所作为。此处所谓修行誓戒，或以作为相缘起，或以无作为相缘起。行为相缘起者称为行为生起。举如卧床不起，白昼亦如是。惰怠不作为，犹如门扇关闭，称为无作为生起。诸论师对此亦有说法。此说似成，理当加以思惟斟酌。
‘‘Uparimatalenasaddhiṃ asambaddhabhittikassā’’ti idaṃ sambaddhabhittike vattabbameva natthīti dassanatthaṃ vuttaṃ. Uparimatale sayitassa saṅkā eva natthīti ‘‘heṭṭhāpāsāde’’tiādi vuttaṃ. Nānūpacāreti bahi nisseṇiyā ārohaṇīye.
“在顶端墙与接合处不连续”者，指墙壁衔接处不密合之意。卧室顶面无决定之缝隙，故下敞屋顶等处另有说法。对出入门阶侧壁有多样的附属结构。
Sabhāsaṅkhepenāti sabhākārena. ‘‘Aḍḍhakuṭṭake’’ti iminā saṇṭhānaṃ dasseti. Yattha tīsu dvīsu vā passesu bhittiyo baddhā, chadanaṃ vā asampattā aḍḍhabhitti, idaṃ aḍḍhakuṭṭakaṃ nāma. Vāḷasaṅghāṭo nāma parikkhepassa anto thambhādīnaṃ upari vāḷarūpehi katasaṅghāṭo. Parikkhepassa bahigateti ettha yasmiṃ passe parikkhepo natthi, tattha sace bhūmito vatthu uccaṃ hoti, ubhato uccavatthuto heṭṭhā bhūmiyaṃ nibbakosabbhantarepi anāpatti eva tattha senāsanavohārābhāvato. Atha vatthu nīcaṃ bhūmisamameva senāsanassa heṭṭhimatale tiṭṭhati, tattha parikkheparahitadisāya nibbakosabbhantare sabbattha āpatti hoti, paricchedābhāvato parikkhepassa bahi eva anāpattīti daṭṭhabbaṃ. Parimaṇḍalaṃ vātiādi majjhe udakapatanatthāya ākāsaṅgaṇavantaṃ senāsanaṃ sandhāya vuttaṃ. Tattha aparicchinnagabbhūpacāreti ekekagabbhassa dvīsu passesu pamukhena gamanaṃ paricchinditvā diyaḍḍhahatthubbedhato anūnaṃ kuṭṭaṃ katvā ākāsaṅgaṇena pavesaṃ karonti, evaṃ akatoti attho. Gabbhaparikkhepoti caturassapāsādādīsu samantā ṭhitagabbhabhittiyo sandhāya vuttaṃ.
“集会室围墙”意即用墙围合之所。所谓“附属小堡垒”者，以三至两面围墙环护之处，墙间无通路者称之。缠绕型围墙，盖筑于门窗以上，数条成环绕状之墙称缠绕墙。无围墙之处，若地势高起，虽无围墙亦不犯戒。房舍若筑于低地，境界不完备，临近区域亦多有犯戒。环绕边界处，以风吹水流明显之空隙为示范。各单间有房梁，在墙线上分为两段，梁间距约一丈半，切开一小孔以便空气流通，谓之不连贯。房间与四壁之接触即为墙体接合。
Pāṭekkasannivesāti ekekadisāya gabbhapāḷiyo itaradisāsu gabbhapāḷīnaṃ abhāvena, bhāvepi vā aññamaññabhitticchadanehi asambandhatāya pāṭekkasannivesā nāma vuccati. Taṃ…pe… sandhāya vuttanti tattha pācittiyena anāpattīti vuttaṃ, na dukkaṭena. Tādisāya hi gabbhapāḷiyā pamukhaṃ tīsu disāsu bhittīnaṃ abhāvena ekadisāya gabbhabhittimattena sabbacchannaṃ cūḷaparicchannaṃ nāma hoti. Tasmā dukkaṭameva. Yadi pana tassa pamukhassa itaradisāsupi ekissaṃ, sabbāsu vā bhittiṃ karonti, tadā sabbacchannaupaḍḍhaparicchannādibhāvato pācittiyameva hotīti daṭṭhabbaṃ. Bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāyāti ettha uccavatthuṃ akatvā bhūmiyaṃ katagehassa pamukhaṃ sandhāya aparikkhitte pācittiyena anāpattīti idaṃ kathitaṃ . Uccavatthukaṃ ce pamukhaṃ hoti, tena vatthunā parikkhittasaṅkhyameva pamukhaṃ gacchatīti adhippāyo. Tatthāti andhakaṭṭhakathāyaṃ. Jagatiyā pamāṇaṃ vatvāti pakatibhūmiyā nipanno yathā jagatiyā upari sayitaṃ na passati, evaṃ uccātiuccavatthussa ubbedhappamāṇaṃ vatvā. Ekadisāya ujukameva dīghaṃ katvā sannivesito pāsādo ekasālasanniveso. Dvīsu, tīsu vā catūsupi vā disāsu siṅghāṭakasaṇṭhānādivasena katā dvisālādisannivesā veditabbā. Sālappabhedadīpanameva cettha purimato visesoti. Parikkhepo viddhastoti pamukhassa parikkhepaṃ sandhāya vadati.
“独立区室”者，指该处只有单一围墙，其他方向无墙相接或接触，以致区室之间彼此无连续通连，称为独立区室。此状生时，只犯悔戒，非恶戒。若该独立区室仅单面与墙相接，会使各区室隔断不全，称为小区室环绕。故属恶戒。若该区室某一面对其他区室亦设围墙，则由完全隔断而不犯戒。此谓无围墙房顶状况，即在无垂墙时，以房顶之连贯分断为判断基准。该处有遮盖建筑而无墙，则属断裂。相连处若为地面为房屋入口或通道，不经以墙分隔，则为不犯戒。披露于论书称此为“盲目说法”。“房顶量度”即是以上分析的房顶覆盖面积状况。单一方向拉长建筑，即称单堂建筑。双三或四面之建筑加以墙及顶幕组成双堂等多室建筑。以此辨析室间围墙与覆盖之差别。
§53
53. Upaḍḍhacchannaupaḍḍhaparicchannaṃ senāsanaṃ dukkaṭassa ādiṃ vatvā pāḷiyaṃ dassitattā tato adhikaṃ sabbacchannaupaḍḍhaparicchannādikampi sabbaṃ pāḷiyaṃ avuttampi pācittiyasseva vatthubhāvena dassitaṃ sikkhāpadassa paṇṇattivajjattā, garuke ṭhātabbato cāti veditabbaṃ. Satta pācittiyānīti pāḷiyaṃ vuttapācittiyadvayaṃ sāmaññato ekattena gahetvā vuttaṃ.
第五十三：关于由重重围墙环绕而成的房屋，为恶戒之起因。因戒律语意之体现，后续诸环绕结构均属由恶戒所摄，是因在戒律中以恶戒条款明确指示。故障重戒为重罪所在。七条悔戒规章中亦如是，包括统摄一切重罪之概说。
§54
54. Pāḷiyaṃ ‘‘tatiyāya rattiyā purāruṇā nikkhamitvā puna vasatī’’ti idaṃ ukkaṭṭhavasena vuttaṃ, anikkhamitvā pana purāruṇā uṭṭhahitvā antochadane nisinnassāpi punadivase sahaseyyena anāpatti eva. Senambamaṇḍapavaṇṇaṃ hotīti sīhaḷadīpe kira uccavatthuko sabbacchanno sabbaaparicchanno evaṃnāmako sannipātamaṇḍapo atthi, taṃ sandhāyetaṃ vuttaṃ. Ettha catutthabhāgo cūḷakaṃ, dve bhāgā upaḍḍhaṃ, tīsu bhāgesu dve bhāgā yebhuyyanti iminā nayena cūḷakacchannaparicchannatādīni veditabbāni. Pācittiyavatthukasenāsanaṃ, tattha anupasampannena saha nipajjanaṃ, catutthadivase sūriyatthaṅgamananti imānettha tīṇi aṅgāni.
第五十四：戒律中记载“暮夜三更已过，清晨出房”，此为戒律约定之坚规。若比库虽不出房，然仍起立数次，或坐卧内室早晨光射亦不犯戒。狮子望楼为锡兰之传统建筑，风景较高，四方围合，小楼环绕。此筑法中，小楼四分：其中一为小屋，二为围墙，两第三处为二仓。此法用于判断恶戒之界限。戒律规定若无漏者同坐，则属犯戒。小屋若无分隔，违犯戒规。日中四时太阳照进乃判定三小径盖有变化的标志。
Sahaseyyasikkhāpadavaṇṇanā niṭṭhitā. · 同宿学处解释完毕。
6. Dutiyasahaseyyasikkhāpadavaṇṇanā6. 第二同宿学处解释
§55
55. Chaṭṭhe mātugāmena saddhiṃ catutthadivase sayantassāpi iminā sikkhāpadena ekāva āpatti. Keci pana purimasikkhāpadenāpīti dve āpattiyo vadanti, taṃ na yuttaṃ ‘‘anupasampannenā’’ti anitthiliṅgena vuttattā napuṃsakena pana catutthadivase sayantassa sadukkaṭapācittiyaṃ vattuṃ yuttaṃ. Kiñcāpettha pāḷiyaṃ paṇḍakavaseneva dukkaṭaṃ vuttaṃ, tadanulomikā pana purisaubhatobyañjanakena saha sayantassa iminā dukkaṭaṃ, purimena catutthadivase sadukkaṭapācittiyaṃ. Itthiubhatobyañjanako itthigatikovāti ayaṃ amhākaṃ khanti. Matitthiyā anāpattīti vadanti. Pācittiyavatthukasenāsanaṃ, tattha mātugāmena saddhiṃ nipajjanaṃ, sūriyatthaṅgamananti imānettha tīṇi aṅgāni.
第五十五章。第五日，与母族一同行走时，即使在第四日晚上犯戒，亦仅仅一犯。有些人说这是旧犯，即两个犯戒，这种说法不合适，因为以不现前调伏（不净形迹）形容是不妥当的。对非人者，在第四日晚间犯了恶戒（坏戒需悔戒），这是合适的。更加者，此处巴利中“paṇḍaka”（阉者、性别不定者）被用作恶戒的喻体，但对于男性或双性者来说，晚上犯罪的戒律则是在第四日晚上的坏戒悔戒。对于女性或双性者，这是我们的恩容（仁慈）所在。说女性无犯戒是错误的。戒律的设立，是因为与母族同行时下跪拜服，指的是三种行为部份。
Dutiyasahaseyyasikkhāpadavaṇṇanā niṭṭhitā. · 第二同宿学处的解释结束。
7. Dhammadesanāsikkhāpadavaṇṇanā七、说法学处的解释
§60
60. Sattame na yakkhenātiādīnaṃ ‘‘aññatra viññunā’’ti iminā sambandho. Aññatra viññunā purisaviggahena, na yakkhādināpīti evamattho gahetabboti adhippāyo. Tādisenapi hi saha ṭhitāya desetuṃ na vaṭṭati. Taṃtaṃdesabhāsāya atthaṃ yathāruci vaṭṭati eva.
第六十章。关于“非魔（非夜叉等魔神）者”的相关联说，谓“除智慧者之外”，这句话的意思是指除了智慧明了者，若用男性诱惑之法而言，非魔神等诸者即不包括在内，这是一般的规则。确实如此，就算与他们同处，也不宜布教。因此，依照那个地方法语，含义根据个人喜好而呈现不同。
Iriyāpathāparivattanaṃ, purisaṃ vā dvādasahatthūpacāre apakkosāpanaṃ ettha akiriyā. Vuttalakkhaṇassa dhammassa channaṃ vācānaṃ upari desanā, vuttalakkhaṇo mātugāmo, iriyāpathapaavattanābhāvo, viññūpurisābhāvo, apañhavissajjanāti imānettha pañca aṅgāni.
道路转折处，男性若遭受十二手长（即膺惩审判）压制，则属于无行为（不作为）。宣说无为法特征的假语言上诉是被禁止的。痛苦侵害的特征，是母族一行、道路转弯等缺失、智慧男性缺席、不正善行为的五个要件。
Dhammadesanāsikkhāpadavaṇṇanā niṭṭhitā. · 说法学处的解释结束。
8. Bhūtārocanasikkhāpadavaṇṇanā八、告知真实上人法学处的解释
§77
77. Aṭṭhame antarāti parinibbānakālato pubbepi. Atikaḍḍhiyamānenāti ‘‘vadatha, bhante, kiṃ tumhehi adhigata’’nti evaṃ nippīḷiyamānena atibaddhiyamānena. Tathārūpe paccaye sati vattabbameva. Sutapariyattisīlaguṇanti ettha atthakusalatā sutaguṇo, pāḷipāṭhakusalatā pariyattiguṇoti daṭṭhabbaṃ. ‘‘Cittakkhepassa vā abhāvā’’ti iminā khittacittavedanāṭṭatāpi ariyānaṃ natthīti dasseti.
第七十七章。第八日是从圆寂之时算起的早期。所谓“请求，尊者啊，你们所得为何”，这是因极度压抑而发出的问询。依此因缘，应予应答。所谓“修习教法、守持戒律的功德”，是指智慧与所闻功德、以及诵持巴利文功德。由此可见，即使心力流失或心理分裂，圣者也无法获得喜悦或苦恼。
Pubbeavuttehīti catutthapārājike avuttehi. Idañca sikkhāpadaṃ paṇṇattiajaānanavasena ekantato acittakasamuṭṭhānameva hoti ariyānaṃ paṇṇattivītikkamābhāvā. Jhānalābhīnañca satthu āṇāvītikkamapaṭighacittassa jhānaparihānato bhūtārocanaṃ na sambhavati. Uttarimanussadhammassa bhūtatā, anupasampannassa ārocanaṃ, taṅkhaṇavijānanā, anaññāpadesoti imānettha cattāri aṅgāni.
先前所说，是指第四次犯上漏根本过失。此戒律因习气未断，而完全因心意生起，是圣者所无的误触根本过失。通过获得禅定之后，若导师反对，因禅定废止导致火烧现象不再发生。现世法的实体性质，非现前调伏者的火烧现象，外观的知觉，及非相应言语，皆构成四个部分。
Bhūtārocanasikkhāpadavaṇṇanā niṭṭhitā. · 告知真实上人法学处的解释结束。
9. Duṭṭhullārocanasikkhāpadavaṇṇanā九、告知粗重罪学处的解释
§78
78. Navame tattha bhaveyyāti tattha kassaci mati evaṃ bhaveyya. Aṭṭhakathāvacanameva upapattito daḷhaṃ katvā patiṭṭhapento ‘‘imināpi ceta’’ntiādimāha.
第七十八章。第九日，“在那里会如何呢”，这是某些人的意见。注疏文句是这样得到确定且坚固的立场，并确立说法的，即“凭此心念亦如是”等句。
§82
82.Ādito pañca sikkhāpadānīti pāṇātipātādīni pañca. Sesānīti vikālabhojanādīni . Sukkavissaṭṭhiādi ajjhācārova. Antimavatthuṃ anajjhāpannassa bhikkhuno savatthuko saṅghādiseso, anupasampannassa ārocanaṃ, bhikkhusammutiyā abhāvoti imānettha tīṇi aṅgāni.
82.“根本五戒”者，即以不杀生等五戒为本。所谓其余者，指如不饮腐坏食物等事。所谓不善行为者，如妄言等之不正行为。若比库犯最后一条戒律，即未犯他戒之净戒部分者，为割除违犯戒律之律仪；若未受戒者，则为劝诫之言。此处三者之分，应以比库共识为准。
Duṭṭhullārocanasikkhāpadavaṇṇanā niṭṭhitā. · 泄露粗重罪学处注释终了。
10. Pathavīkhaṇanasikkhāpadavaṇṇanā十、掘地学处注释
§86
86. Dasame appapaṃsumattikāya pathaviyā anāpattivatthubhāvena vuttattā upaḍḍhapaṃsumattikāyapi pācittiyamevāti gahetabbaṃ. Na hetaṃ dukkaṭavatthūti sakkā vattuṃ jātājātavinimuttāya tatiyapathaviyā abhāvato.
86.关于第十戒中不堕落土壤之过失，因已说明地面之不堕落，则其上之污垢同样视为过失，亦应受悔戒。但此非恶事之类，故便为不盲目区分生生不息，以第三层地面不堕落为由而产生。
Vaṭṭatīti imasmiṃ ṭhāne pokkharaṇiṃ khaṇāti okāsassa aniyamitattā vaṭṭati. Imaṃ valliṃ khaṇāti pathavīkhaṇanaṃ sandhāya vuttattā imināva sikkhāpadena āpatti, na bhūtagāmasikkhāpadena. Ubhayampi sandhāya vutte pana dvepi pācittiyā honti. Udakapappaṭakoti udake antobhūmiyaṃ paviṭṭhe tassa uparibhāgaṃ chādetvā tanukapaṃsu vā mattikā vā paṭalaṃ hutvā patamānā tiṭṭhati, tasmiṃ udake sukkhepi taṃ paṭalaṃ vātena calamānā tiṭṭhati, taṃ udakapappaṭako nāma.
“漩涡”一词，本处指水池因水流不定而旋转。此处有挖掘藤蔓以开辟土地之意，故此戒中犯戒为挖掘行为，而非破坏地洞之戒。两者虽然皆有悔戒，但本条戒责为挖掘。所谓“水上浮泥”，即水中浅层覆盖细泥，泥层若薄、夹有泥土或板状泥块，随风动而生即为水上浮泥。
Akatapabbhāreti avaḷañjanaṭṭhānadassanatthaṃ vuttaṃ. Tādise eva hi vammikassa sambhavoti. Mūsikukkaraṃ nāma mūsikāhi khanitvā bahi katapaṃsurāsi. Acchadanantiādivuttattā ujukaṃ ākāsato patitavassodakena ovaṭṭhameva jātapathavī hoti, na chadanādīsu patitvā tato pavattaudakena tintanti veditabbaṃ. Maṇḍapatthambhanti sākhāmaṇḍapatthambhaṃ. Uccāletvāti ukkhipitvā. Tatoti purāṇasenāsanato.
“不触犯”指的是眼瞼之点染，因此为遮盖之义。此遮盖物乃昆虫如白蚁所产，因水珠滴落而渐成地毯状，非因直接覆盖而成。所谓“圆柱”即为树枝支干。所谓“拔起”，即拔除之意。此乃旧有名称。
§88
88.Mahāmattikanti bhittilepanaṃ. Jātapathavitā, tathāsaññitā, khaṇanakhaṇāpanānaṃ aññataranti imānettha tīṇi aṅgāni.
88.“大泥”者，即墙上抹泥。由泥土刚结成像地盘般之状，及挖掘掘进所形成之物，特指本戒三项内容之一。
Pathavīkhaṇanasikkhāpadavaṇṇanā niṭṭhitā. · 掘地学处注释终了。
Niṭṭhito musāvādavaggo paṭhamo. · 第一妄语品终了。
2. Bhūtagāmavaggo
2. 地面破坏品类章节
1. Bhūtagāmasikkhāpadavaṇṇanā一、植物学处注释
§89
89. Dutiyavaggassa paṭhame niggahetuṃ asakkontoti sākhaṭṭhakavimāne sākhāya chijjamānāya chijjante tattha achedanatthāya devatāya upanītaṃ puttaṃ disvāpi kuṭhārinikkhepavegaṃ nivattetuṃ asakkontoti attho. Rukkhadhammeti rukkhassa pavattiyaṃ. Rukkhānaṃ viya chedanādīsu akuppanañhi rukkhadhammo nāma.
第二分部第一节中，因不能割断而称“无法割断”，意指枝条在舂石棚下枝条断裂处断裂，虽见天人手中持捧的幼芽，仍不能回转斧头投掷的力道。此义在于说明无法割断。树法，谓树的本性如实。树在受到砍伐等时，不至动摇的性质，即谓树法。
Uppatitanti uppannaṃ. Bhantanti dhāvantaṃ. Vārayeti niggaṇheyya. Itaroti uppannaṃ kodhaṃ aniggaṇhanto rājauparājādīnaṃ rasmimattaggāhakajano viya na uttamasārathīti attho. Visaṭaṃ sappavisanti sarīre dāṭhāvaṇānusārena vitthiṇṇaṃ byāpetvā ṭhitaṃ kaṇhasappavisaṃ viya. Jahāti orapāranti pañcorambhāgiyasaññojanāni tatiyamaggena jahāti. ‘‘Orapāra’’nti hi orimatīraṃ vuccati . Atha vā soti tatiyamaggena kodhaṃ vinetvā ṭhito bhikkhu arahattamaggena orapāraṃ jahātīti attho. Tattha oraṃ nāma sakattabhāvo, ajjhattikāni vā āyatanāni. Pāraṃ nāma paraattabhāvo, bāhirāni vā āyatanāni. Tadubhaye pana chandarāgaṃ jahanto ‘‘jahāti orimapāra’’nti vuccati.
“产生”者，谓已生起之意；“奔走”者，谓疾速流逝；“阻止”者，谓应阻挡不可放行。余者，谓已生怒恚若王及王子护持侍从之人，缺少正法，且非优秀驾驭者之义。污秽之物全体入身，如钉刺纹理般布遍，止住之态似黑毒入体。弃绝上下五根缚链，由第三大根断除，谓断绝上下界。所谓“上下界”者，上界谓内在根境，下界谓外部根境。二者皆断，断除贪欲之意，即谓“弃绝上下界”。
§90
90.Bhavantīti vaḍḍhanti. Ahuvuntīti babhūvu. Tenāha ‘‘jātā vaḍḍhitā’’ti. Bhūtānaṃ gāmoti mahābhūtānaṃ haritatiṇādibhāvena samaggānaṃ samūho. Tabbinimuttassa gāmassa abhāvaṃ dassetuṃ ‘‘bhūtā eva vā gāmo’’ti vuttaṃ. Pātabya-saddassa pā pāneti dhātvatthaṃ sandhāyāha ‘‘paribhuñjitabbatā’’ti. Sā ca pātabyatā chedanādi eva hotīti āha ‘‘tassā…pe… bhūtagāmassa jātā chedanādipaccayā’’ti.
“增长”者，谓增加；“曾有”者，谓已生起。故言“已生起而增加”。“存在”之群，谓大元素众多之合相，以风及地等为根本，谓存在之群。为显现解脱群之无，我法，故言“存在本即是群”。以应使之得生之声为“应食”，故言“当被利用”。应食性质正是受割断等之因故，故言“彼……生成存在群，由割断等所依”。
§91
91.Jāta-saddo ettha vijātapariyāyoti ‘‘puttaṃ vijātā itthī’’tiādīsu viya pasūtavacanoti āha ‘‘pasūtānī’’ti, nibbattapaṇṇamūlānīti attho.
“已生”声此处指已生成异名，似如“子女已生”一般。谓如已生之语，俗称为“已生有”，谓种子已生根母之义。
Tānidassentoti tāni bījāni dassento. Kāriyadassanamukheneva kāraṇañca gahitanti āha ‘‘bījato nibbattena bījaṃ dassita’’nti.
“此显示者”，谓显示种子。言有作因显示，谓根据种子之因而显现，故言“由种子生成，显现种子”。
§92
92.‘‘Bījato sambhūto bhūtagāmo bīja’’nti iminā uttarapadalopena ‘‘padumagacchato nibbattaṃ pupphaṃ paduma’’ntiādīsu viyāyaṃ vohāroti dasseti. Yaṃ bījaṃ bhūtagāmo nāma hotīti nibbattapaṇṇamūlaṃ sandhāya vadati. Yathārutanti yathāpāṭhaṃ.
“种子生”及“存在群种子”谓是。此处以末节略去“行”，谓“由莲所成花生之”，示现为花生莲之语汇通。谓此“种子即存在群”，指种子生根母，成莲生花之义。依经录音及文本释义如是。
‘‘Sañciccā’’ti vuttattā sarīre laggabhāvaṃ ñatvāpi uṭṭhahati, ‘‘taṃ uddharissāmī’’tisaññāya abhāvato vaṭṭati. Anantaka-ggahaṇena sāsapamattikā gahitā, nāmañhetaṃ tassā sevālajātiyā. Mūlapaṇṇānaṃ abhāvena ‘‘asampuṇṇabhūtagāmo nāmā’’ti vuttaṃ. So bījagāmena saṅgahitoti. Avaḍḍhamānepi bhūtagāmamūlakattā vuttaṃ ‘‘amūlakabhūtagāme saṅgahaṃ gacchatī’’ti. Nāḷikerassa āveṇikaṃ katvā vadati.
「故意」之语故,即使知晓已附着于身体,仍起身,因无「我将拔除它」之想,故许可。以「无根」之摄取,摄取芥子许量者,此乃彼藻类之名。因无根与叶之故,说为「名为不完全之地生物」。彼为种子生物所摄。即使不增长,因地生物为根本之故,说「于无根地生物中得摄」。就椰子而言,特别说明。
Seleyyakaṃ nāma silāya sambhūtā ekā gandhajāti. Pupphitakālato paṭṭhāyāti vikasitakālato pabhuti. Chattakaṃ gaṇhantoti vikasitaṃ gaṇhanto. Makuḷaṃ pana rukkhattacaṃ akopentenapi gahetuṃ na vaṭṭati, phullaṃ vaṭṭati. Hatthakukkuccenāti hatthacāpallena.
谢雷亚咖者,名为生于石上之一种香类。「从开花时起」者,从绽放时开始。「取伞盖」者,取已绽放者。然而树皮之花苞,即使不破坏亦不许取,已开者许可。「以手之追悔」者,以手之轻率。
‘‘Pānīyaṃ na vāsetabba’’nti idaṃ attano pivanapānīyaṃ sandhāya vuttaṃ, aññesaṃ pana vaṭṭati anuggahitattā. Tenāha ‘‘attanā khāditukāmenā’’ti. Yesaṃ rukkhānaṃ sākhā ruhatīti mūlaṃ anotāretvā paṇṇamattaniggamanamattenapi vaḍḍhati. Tattha kappiyampi akaronto chinnanāḷikeraveḷudaṇḍādayo kopetuṃ vaṭṭati.
「不应储存饮水」者,此就自己饮用之水而说,然对他人则许可,因未受护持故。故说「自己欲食用者」。「诸树之枝会生长」者,不拔除根,仅以叶之生出程度亦增长。于此,即使不作净法,切断之椰子、竹杖等许可破坏。
‘‘Caṅkamitaṭṭhānaṃ dassessāmī’’ti vuttattā kevalaṃ caṅkamanādhippāyena vā maggagamanādhippāyena vā akkamantassa, tiṇānaṃ upari nisīdanādhippāyena nisīdantassa ca doso natthi.
「我将示经行处」之语故,仅以经行之意趣或以道路行走之意趣而践踏者,以坐于草上之意趣而坐者,无罪。
Samaṇakappehīti samaṇānaṃ kappiyavohārehi, abījanibbaṭṭabījānipi kappiyabhāvato ‘‘samaṇakappānī’’ti vuttāni. Abījaṃ nāma taruṇaambaphalādīni. Nibbaṭṭetabbaṃ viyojetabbaṃ bījaṃ yasmiṃ, taṃ panasādi nibbaṭṭabījaṃ nāma. Kappiyanti vatvāvāti pubbakālakiriyāvasena vuttepi vacanakkhaṇeva aggisatthādinā bījagāme vaṇaṃ kātabbanti vacanato pana pubbe kātuṃ na vaṭṭati, tañca dvidhā akatvā chedanabhedanameva dassetabbaṃ. Karontena ca bhikkhunā ‘‘kappiyaṃ karohī’’ti yāya kāyaci bhāsāya vutteyeva kātabbaṃ. Bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbanti kārāpanassa paṭhamameva adhikatattā. ‘‘Kaṭāhepi kātuṃ vaṭṭatī’’ti vuttattā kaṭāhato nīhatāya miñjāya vā bīje vā yattha katthaci vijjhituṃ vaṭṭati eva. Bhūtagāmo, bhūtagāmasaññitā, vikopanaṃ vā vikopāpanaṃ vāti imānettha tīṇi aṅgāni.
「以沙门净法」者,以沙门之净法言说,无种子与应去除种子者亦因净法之故,说为「沙门净法」。无种子者,名为嫩芒果果实等。「应去除之种子」者,应分离之种子所在者,彼波罗蜜等名为应去除种子。「说净法后」者,虽以先前行为之方式而说,然从言说之刹那,应以火、刀等于种子生物作创伤之语故,先前不许作,且不作二分,仅应示切断破坏。作者比库应以任何语言说「作净法」而作。为种子生物解脱故,应再作净法,因使作之第一次即已过度。「于锅中亦许作」之语故,从锅中取出之米糠或种子,于任何处投掷皆许可。地生物、地生物想、破坏或使破坏,此处此三为支分。
Bhūtagāmasikkhāpadavaṇṇanā niṭṭhitā. · 植物学处注释终了。
2. Aññavādakasikkhāpadavaṇṇanā二、异语学处解释
§94
94. Dutiye aññaṃ vacananti yaṃ dosavibhāvanatthaṃ parehi vuttavacanaṃ taṃ tassa ananucchavikena aññena vacanena paṭicarati.
第二中「其他言语」者,为显示罪过而他人所说之言语,彼以不相应之其他言语回应。
§98
98. Yadetaṃ aññenaññaṃ paṭicaraṇavasena pavattavacanaṃ, tadeva pucchitamatthaṃ ṭhapetvā aññaṃ vadati pakāsetīti aññavādakanti āha ‘‘aññenaññaṃ paṭicaraṇassetaṃ nāma’’nti. Tuṇhībhūtassetaṃ nāmanti tuṇhībhāvassetaṃ nāmaṃ, ayameva vā pāṭho. Aññavādakaṃ āropetunti aññavāde āropetuṃ. Vihesakanti vihesakattaṃ.
98. 此处所说「以他事他事往返」之语,即是舍置所问之义而说他事、显示他事,故说为「说他语者」,即说「此名为以他事他事往返」。「此名为沉默者」,即此名为沉默之状态,或此即为读法。「令成说他语者」,即令成立于说他语中。「伤害」,即伤害性。
§99
99. Pāḷiyaṃ na ugghāṭetukāmoti paṭicchādetukāmo.
99. 经文中「不欲揭露」,即欲覆藏。
§100
100.Anāropite aññavādaketi vuttadukkaṭaṃ pāḷiyaṃ āgataaññenaññapaṭicaraṇavasena yujjati, aṭṭhakathāyaṃ āgatanayena pana musāvādena aññenaññaṃ paṭicarantassa pācittiyena saddhiṃ dukkaṭaṃ, āropite imināva pācittiyaṃ. Keci pana ‘‘musāvādapācittiyena saddhiṃ pācittiyadvaya’’nti vadanti, vīmaṃsitabbaṃ. Ādikammikassapi musāvāde imināva anāpattīti daṭṭhabbaṃ. Dhammakammena āropitatā, āpattiyā vā vatthunā vā anuyuñjiyamānatā, chādetukāmatāya aññenaññaṃ paṭicaraṇaṃ, tuṇhībhāvo cāti imānettha tīṇi aṅgāni.
100. 「未被举罪而说他语」,所说之恶作,依经文所来之以他事他事往返而成立;但依注疏所来之理,以妄语而以他事他事往返者,与妄语之巴吉帝亚一起有恶作;若被举罪,则仅以此有巴吉帝亚。然而有些人说「与妄语巴吉帝亚一起有二巴吉帝亚」,应当审察。对于初犯者,在妄语中仅以此无犯,应当如是见。此中有三支分:以法甘马被举罪性、被追问于罪或于事性、因欲覆藏而以他事他事往返、沉默。
Aññavādakasikkhāpadavaṇṇanā niṭṭhitā. · 异语学处解释已毕。
3. Ujjhāpanakasikkhāpadavaṇṇanā三、诽谤学处解释
§103
103. Tatiye cintāyanatthassa jhe-dhātussa anekatthatāya olokanatthasambhavato vuttaṃ ‘‘olokāpentī’’ti. Chandāyāti liṅgavipallāsoti āha ‘‘chandenā’’ti.
103. 在第三处,因思惟义之禅那词根有多义性,故有观察义之可能性,故说「令观察」。「以欲」,即性之颠倒,故说「以欲」。
§105
105. Bhikkhuṃ lāmakato cintāpanatthaṃ aññesaṃ taṃ avaṇṇakathanaṃ ujjhāpanaṃ nāma. Aññesaṃ pana avatvā aññamaññaṃ samullapanavasena bhikkhuno dosappakāsanaṃ khiyyanaṃ nāmāti ayametesaṃ bhedo.
105. 为令比库羞愧而思虑,向他人说彼之过失,名为「令发牢骚」。但不向他人说,而以相互交谈之方式显示比库之过失,名为「诽谤」。此为此二者之差别。
§106
106.Aññaṃ anupasampannaṃ ujjhāpetīti aññena anupasampannena ujjhāpeti. Tassa vā taṃ santiketi tassa anupasampannassa santike taṃ saṅghena sammataṃ upasampannaṃ khiyyati. Idhāpi musāvādena ujjhāpanādīnaṃ sambhavato dukkaṭaṭṭhānāni ca ādikammikassa anāpatti ca iminā eva sikkhāpadena vuttāti veditabbaṃ sabbattha musāvādapācittiyassa anivattito. Dhammakammena sammatatā, upasampannatā, agatigamanābhāvo, tassa avaṇṇakāmatā, yassa santike vadati. Tassa upasampannatā, ujjhāpanaṃ vā khiyyanaṃ vāti imānettha cha aṅgāni.
106. 「令他未达上者发牢骚」,即以他未达上者令发牢骚。「或于彼面前」,即于彼未达上者面前,诽谤彼僧团所认可之已达上者。此中亦应知,因以妄语有令发牢骚等之可能性,故恶作之处、初犯者之无犯,皆以此学处所说,一切处妄语巴吉帝亚不转来。此中有六支分:以法甘马被认可性、已达上性、无去来性、欲说彼之过失、于谁面前而说、彼之已达上性、令发牢骚或诽谤。
Ujjhāpanakasikkhāpadavaṇṇanā niṭṭhitā. · 诽谤学处解释已毕。
4. Paṭhamasenāsanasikkhāpadavaṇṇanā四、第一住处学处解释
§110
110. Catutthe apaññāteti appasiddhe. Imaṃ pana aṭṭha māse maṇḍapādīsu ṭhapanasaṅkhātaṃ atthavisesaṃ gahetvā bhagavatā paṭhamameva sikkhāpadaṃ paññattanti adhippāyaṃ ‘‘anujānāmi, bhikkhave, aṭṭhamāse’’tiādivacanena anupaññattisadisena pakāsetvā visuṃ anupaññatti na vuttā. Parivāre panetaṃ anujānanavacanaṃ anupaññattiṭṭhānanti ‘‘ekā anupaññattī’’ti (pari. 65-67) vuttaṃ.
第四【未制】者,未广为人知也。然而,世尊取此「八个月期间安置于楼阁等处」之义理特殊性,于最初即制定学处,以「诸比库,我允许八个月」等语句,以类似未制之方式显示,故未另说未制。但在《附随》中,此允许语句被说为未制之处,故说「一未制」。
Navavāyimoti adhunā suttena vītakacchena paliveṭhitamañco. Onaddhoti kappiyacammena onaddho. Te hi vassena sīghaṃ na nassanti. ‘‘Ukkaṭṭhaabbhokāsiko’’ti idaṃ tassa sukhapaṭipattidassanamattaṃ, ukkaṭṭhassāpi pana cīvarakuṭi vaṭṭateva. Kāyānugatikattāti bhikkhuno tattheva nisīdanabhāvaṃ dīpeti, tena ca vassabhayena sayaṃ aññattha gacchantassa āpattīti dasseti . Abbhokāsikānaṃ temanatthāya niyametvā dāyakehi dinnampi attānaṃ rakkhantena rakkhitabbameva.
【新织者】,谓以线与边缘缠绕之床榻。【覆盖者】,以净许之皮革覆盖也。彼等因雨不速坏。「最上露地住者」,此仅为显示其安乐行道,然即使最上者,衣小屋亦许可也。【随身性故】者,显示比库于彼处坐卧之状态,由此显示因雨怖畏而自行往他处者有罪。为露地住者之利益而限定,即使由施者所施,自己守护者亦应守护。
‘‘Valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvā’’ti iminā gimhānepi meghe uṭṭhite abbhokāse nikkhipituṃ na vaṭṭatīti dīpeti. Tatra tatrāti cetiyaṅgaṇādike tasmiṃ tasmiṃ abbhokāse niyametvā nikkhittā. Majjhato paṭṭhāya pādaṭṭhānābhimukhāti yattha samantato sammajjitvā aṅgaṇamajjhe sabbadā kacavarassa saṅkaḍḍhanena majjhe vālikā sañcitā hoti. Tattha kattabbavidhidassanatthaṃ vuttaṃ. Uccavatthupādaṭṭhānābhimukhaṃ vā vālikā haritabbā. Yattha vā pana koṇesu vālikā sañcitā, tattha tato paṭṭhāya aparadisābhimukhā haritabbāti keci atthaṃ vadanti. Keci pana ‘‘sammaṭṭhaṭṭhānassa padavaḷañjena avikopanatthāya sayaṃ asammaṭṭhaṭṭhāne ṭhatvā attano pādābhimukhaṃ vālikā haritabbāti vutta’’nti vadanti, tattha ‘‘majjhato paṭṭhāyā’’ti vacanassa payojanaṃ na dissati.
「观察云未生起」,以此显示即使夏季云生起时,亦不许置于露地。【各处】者,限定于精舍庭院等各各露地而安置。【从中央开始向足处方向】者,于四周扫除后,庭院中央常因扫帚之拖拉而沙聚集于中央。为显示应作之法而说。或应将沙运向高处足处方向。或于角落沙聚集处,从彼处开始应运向另一方向,某些人如是说义理。然某些人说「为不破坏已扫处之足迹,自己立于未扫处,应将沙运向自己足处方向」,于此「从中央开始」之语句不见其用意。
§111
111. Vaṅkapādatāmattena kuḷīrapādakassa sesehi viseso, na aṭanīsu pādappavesanavisesenāti dassetuṃ ‘‘yo vā pana kocī’’tiādi vuttaṃ. Tassāti upasampannasseva.
第一一一【仅以弯足之程度】,显示曲足床与其余者之差别,非以孔中插入足之差别,故说「若任何人」等。【彼之】者,唯达上者也。
Nisīditvā…pe… pācittiyanti ettha meghuṭṭhānābhāvaṃ ñatvā ‘‘pacchā āgantvā uddharissāmī’’ti ābhogena gacchantassa anāpatti, tena punāgantabbameva. Kappaṃ labhitvāti ‘‘gaccha, mā idha tiṭṭhā’’ti vuttavacanaṃ labhitvā.
【坐后……巴吉帝亚】,于此,知云未生起而以「后来将收起」之意图而去者无罪,由此应再来。【得许可后】者,得「去,勿于此停留」之所说语句后。
Āvāsikānaṃyeva palibodhoti āgantukesu kiñci avatvā nisīditvā ‘‘āvāsikā eva uddharissantī’’ti gatesupi āvāsikānameva palibodho. Mahāpaccarivāde pana ‘‘idaṃ amhāka’’nti avatvāpi nisinnānamevāti adhippāyo. ‘‘Santharitvā vā santharāpetvā vā’’ti vuttattā anāṇattiyā paññāpitattāpi dukkaṭe kāraṇaṃ vuttaṃ. Ussārakoti sarabhāṇako. So hi uddhaṃ uddhaṃ pāḷipāṭhaṃ sāreti pavattetīti ussārakoti vuccati.
【唯住处比库之障碍】者,对客比库不说任何而坐后,「住处比库将收起」而去者,亦唯住处比库之障碍。然于《大品诵》中,即使未说「此是我等之」,唯坐者之意趣也。因说「铺设或令铺设」,即使因不知而制定,恶作之因已说。【诵者】,谓背诵者。彼向上向上传诵经文段落,故称为诵者。
§112
112.Vaṇṇānurakkhaṇatthaṃ katāti paṭakhaṇḍādīhi sibbitvā katā. Bhūmiyaṃ attharitabbāti cimilikāya sati tassā upari, asati suddhabhūmiyaṃ attharitabbā. ‘‘Sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo’’ti iminā mañcapīṭhādīsu attharitvā puna saṃharitvā ṭhapanādivasena attano atthāya pariharaṇameva na vaṭṭati, bhūmattharaṇādivasena paribhogo pana attano pariharaṇaṃ na hotīti dasseti. Khandhake hi ‘‘antopi mañce paññattāni honti, bahipi mañce paññattāni hontī’’ti evaṃ attano attano atthāya mañcādīsu paññapetvā pariharaṇavatthusmiṃ –
112.「为护色故作」者,以布片等缝制而作。「应敷于地上」者,若有地席,应敷于其上;若无,应敷于净地上。「以此『对狮皮等之受持即是禁止』」,以此显示:以敷于床座等后又收起而置放等方式为自己受持即不许可,但以敷于地等方式之受用则非自己之受持。因为在篇集中「或于床内敷设,或于床外敷设」,如是为各自之利益而于床等上敷设受持之事项中——
‘‘Na, bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ. Yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 255) –
「诸比库!不应受持大皮:狮皮、虎皮、豹皮。若受持者,犯恶作。」——
Paṭikkhepo kato. Tasmā vuttanayenevettha adhippāyo daṭṭhabbo. Dārumayapīṭhanti phalakamayapīṭhameva. Pādakathalikanti adhotapādaṃ yasmiṃ ghaṃsantā dhovanti, taṃ dāruphalakādi.
作了禁止。因此,此处应以所说之方式见其意趣。「木制座」者,即木板制座。「足擦板」者,于其下方之足,摩擦而洗之,即木板等。
§113
113. ‘‘Āgantvā uddharissāmīti gacchatī’’ti vuttattā aññenapi kāraṇena anotāpentassapi āgamane sāpekkhassa anāpatti. Teneva mātikāṭṭhakathāyaṃ ‘‘mañcādīnaṃ saṅghikatā, vuttalakkhaṇe dese santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, nirapekkhatā, leḍḍupātātikkamo’’ti (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) evamettha nirapekkhatāya saddhiṃ cha aṅgāni vuttāni.
113.因说「『来时将取起』而去」故,即使以其他原因而不热恼者,若于来时有期待,则无罪。因此,在母论注疏中「床等之僧伽物性、于所说相之处所敷设或令敷设、不缠缚、无难之不存在、无期待、超越砖石之落下」,如是于此处与无期待一起说了六支。
Paṭhamasenāsanasikkhāpadavaṇṇanā niṭṭhitā. · 第一住处学处解释已毕。
5. Dutiyasenāsanasikkhāpadavaṇṇanā5. 第二卧坐处学处之解释
§116
116. Pañcame pāvāro kojavoti paccattharaṇatthāyeva ṭhapitā uggatalomā attharaṇavisesā. Ettakameva vuttanti aṭṭhakathāsu vuttaṃ. Senāsanatoti sabbapacchimasenāsanato.
116.第五「巴瓦罗、国泽瓦」者,为铺盖之目的而置放之毛竖立之敷具特类。「仅说此许」者,于诸注疏中所说。「从住所」者,从一切最后之住所。
§117
117.Kurundaṭṭhakathāyaṃ vuttamevatthaṃ savisesaṃ katvā dassetuṃ ‘‘kiñcāpi vutto’’tiādi āraddhaṃ. Vattabbaṃ natthīti rukkhamūlassa pākaṭattā vuttaṃ. Palujjatīti vinassati.
117.为详细显示库伦德注疏中所说之义,开始「虽已说」等。「无应说」者,因树根之明显故说。「坏失」者,毁坏。
§118
118. Yena mañcaṃ vā pīṭhaṃ vā vīnanti, taṃ mañcapīṭhakavānaṃ. Siluccayaleṇanti pabbataguhā. ‘‘Āpucchanaṃ pana vatta’’nti iminā āpatti natthīti dasseti. Vuttalakkhaṇaseyyā, tassā saṅghikatā, vuttalakkhaṇe vihāre santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, anapekkhassa disāpakkamanaṃ, upacārasīmātikkamoti imānettha satta aṅgāni.
118. 「以之编织床或椅者」,此为床椅之编织物。「石堆窟」者,山洞也。「然而,告知则无罪」,以此显示无犯。具前述特征之卧具、其为僧团所有、于具前述特征之住处敷设或令敷设、未被遗忘、无难事、不期待者离去他方、越出近处界,此等为此处七支。
Dutiyasenāsanasikkhāpadavaṇṇanā niṭṭhitā. · 第二卧坐处学处之解释已毕。
6. Anupakhajjasikkhāpadavaṇṇanā6. 侵夺学处之解释
§119
119. Chaṭṭhe anupavisitvāti samīpaṃ pavisitvā.
119. 第六中「未入近处而」者,入于近处而。
§122
122.Upacāraṃ ṭhapetvāti diyaḍḍhahatthūpacāraṃ ṭhapetvā. Saṅghikavihāratā, anuṭṭhāpanīyabhāvajānanaṃ, sambādhetukāmatā, upacāre nisīdanaṃ vā nipajjanaṃ vāti imānettha cattāri aṅgāni.
122. 「除近处」者,除二肘半之近处。僧团住处性、知不应令起之性、欲恼害性、于近处坐或卧,此等为此处四支。
Anupakhajjasikkhāpadavaṇṇanā niṭṭhitā. · 侵夺学处之解释已毕。
7. Nikkaḍḍhanasikkhāpadavaṇṇanā7. 拖出学处之解释
§126
126. Sattame koṭṭhakānīti dvārakoṭṭhakāni.
126. 第七中「门室」者,门之门室。
§128
128.‘‘Sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭatī’’ti idaṃ ananurūpato vuttaṃ. Pāpagarahitāya hi akupitacittena nikkaḍḍhāpentassa iminā sikkhāpadena āpatti natthi ‘‘kupito anattamano’’ti vuttattā. Aññāpekkhā āpatti na dissati. Pāḷiyaṃ ‘‘alajjiṃ nikkaḍḍhatī’’tiādīsu cittassa lahuparivattitāya antarantarā kope uppannepi anāpatti alajjitādipaccayeneva nikkaḍḍhanassa āraddhattā. Saṅghikavihāro, upasampannassa bhaṇḍanakārakabhāvādivinimuttatā, kopena nikkaḍḍhanaṃ vā nikkaḍḍhāpanaṃ vāti imānettha tīṇi aṅgāni.
128. 「不应从整个僧园拖出」,此说不相应。实因以不怒之心令拖出恶可呵者,以此学处无犯,因说「怒而不喜」故。不见期待他者之犯。于圣典中「拖出无惭者」等处,因心之速转变性,虽于中间中间生起怒,亦无犯,因拖出之发起唯以无惭等为缘故。僧团住处、已达上者之离于作诤者性等、以怒拖出或令拖出,此等为此处三支。
Nikkaḍḍhanasikkhāpadavaṇṇanā niṭṭhitā. · 拖出学处之解释已毕。
8. Vehāsakuṭisikkhāpadavaṇṇanā8. 空中精舍学处释义
§129
129. Aṭṭhamaṃ uttānameva. Saṅghiko vihāro, asīsaghaṭṭavehāsakuṭi, heṭṭhāparibhogatā, apaṭāṇidinne āhaccapādake nisīdanaṃ vā nipajjanaṃ vāti imānettha cattāri aṅgāni.
129. 第八明显。僧团住处、非尖顶摩擦虚空之屋、下层受用性、于未给予覆盖物之重阁坐或卧,此等为此处四支。
Vehāsakuṭisikkhāpadavaṇṇanā niṭṭhitā. · 空中精精舍学处释义已毕。
9. Mahallakavihārasikkhāpadavaṇṇanā9. 大住处学处释义
§135
135. Navame ‘‘mahallako nāma vihāro sassāmiko’’ti vuttattā saññācikāya kuṭiyā anāpattīti vadanti. Yassāti vihārassa. Sā aparipūrūpacārāpi hotīti vivariyamānaṃ kavāṭaṃ yaṃ bhittiṃ āhanati, sā sāmantā kavāṭavitthārappamāṇā upacārarahitāpi hotīti attho. Ālokaṃ vātapānaṃ sandheti ghaṭayatīti ālokasandhīti kavāṭaṃ vuccati. Dvāravātapānūpacārato aññattha punappunaṃ limpanādiṃ karontassa piṇḍagaṇanāya pācittiyaṃ.
135. 第九条中,有人说:因为说「玛哈喇咖,名为精舍,有主」,故对于标识小屋无罪。「其」者,精舍之。「彼即使近行未圆满亦有」者,正在开启的门扇所撞击的墙壁,其周围门扇宽度范围内即使无近行亦有,此为其义。「窗孔」者,连接光明与窗孔,即结合之,故门扇称为「光明连接」。于门窗近行之外,反复涂抹等者,以食团计数,为巴吉帝亚。
Keci pana ‘‘pāḷiyaṃ pācittiyassa avuttattā dukkaṭa’’nti vadanti. Adhiṭṭhātabbanti saṃvidhātabbaṃ. Harite ṭhito adhiṭṭhāti. Āpatti dukkaṭassāti haritayutte khette ṭhatvā chādentassa dukkaṭanti attho. Keci pana ‘‘tādise khette vihāraṃ karontassa dukkaṭa’’nti vadanti, taṃ pāḷiyā na sameti.
然而有些人说:「因为在巴利中未说巴吉帝亚,故为恶作。」「应确定」者,应施设。站在青草地上确定。「恶作之罪」者,站在适合青草的田地上覆盖者为恶作,此为其义。然而有些人说:「在如是田地上建造精舍者为恶作」,此与巴利不合。
§136
136.Ujukameva chādananti chādanamukhavaṭṭito paṭṭhāya yāva piṭṭhivaṃsakūṭāgārakaṇṇikādi, tāva iṭṭhakādīhi ujukaṃ chādanaṃ. Iminā pana yena sabbasmiṃ vihāre ekavāraṃ chādite taṃ chādanaṃ ekamagganti gahetvā pāḷiyaṃ ‘‘dve magge’’tiādi vuttaṃ. Pariyāyena chādanampi imināva nayena yojetabbanti vadanti, taṃ ‘‘punappunaṃ chādāpesī’’ti imāya pāḷiyā ca ‘‘sabbampi cetaṃ chadanaṃ chadanūpari veditabba’’nti iminā aṭṭhakathāvacanena ca sameti.
136. 「仅直接覆盖」者,从覆盖口边缘开始,直至背脊屋顶角等,以砖等直接覆盖。然而以此,取全精舍一次覆盖之覆盖为一道,故在巴利中说「二道」等。有人说:轮番覆盖亦应以此方式连接,此与「反复令覆盖」此巴利及「此一切覆盖应知为覆盖之上」此注疏之语相合。
Pāḷiyaṃ ‘‘maggena chādentassa pariyāyena chādentassā’’ti idañca iṭṭhakādīhi, tiṇapaṇṇehi ca chādanappakārabhedadassanatthaṃ vuttaṃ. Keci pana ‘‘pantiyā chāditassa chadanassa upari chadanamukhavaṭṭito paṭṭhāya uddhaṃ ujukameva ekavāraṃ chādanaṃ ekamagganti gahetvā ‘dve magge’tiādi vuttaṃ, na pana sakalavihārachādanaṃ. Esa nayo pariyāyena chādanepī’’ti vadanti, taṃ pāḷiaṭṭhakathāhi na sameti.
在巴利中「以道覆盖者,以轮番覆盖者」,此为显示以砖等及以草叶覆盖方式之差别而说。然而有些人说:「已以草叶覆盖之覆盖之上,从覆盖口边缘开始向上仅直接一次覆盖为一道,取此说『二道』等,非全精舍覆盖。此方式在轮番覆盖中亦然」,此与巴利注疏不合。
Tatiyāya magganti ettha tatiyāyāti upayogatthe sampadānavacanaṃ, tatiyaṃ magganti attho. Ayameva vā pāṭho. Tiṇapaṇṇehi labbhatīti tiṇapaṇṇehi chādetvā upari ullittāvalittakaraṇaṃ sandhāya vuttaṃ. Kevalaṃ tiṇakuṭiyā hi anāpatti vuttā. Tiṇṇaṃ maggānanti maggavasena chāditānaṃ tiṇṇaṃ chadanānaṃ. Tiṇṇaṃ pariyāyānanti etthāpi eseva nayo. Mahallakavihāratā, attano vāsāgāratā, uttari adhiṭṭhānanti imānettha tīṇi aṅgāni.
「于第三道」者,此中「第三」为用途义之与格,第三道为其义。或此即为读法。「以草叶得」者,指以草叶覆盖后于上涂抹未涂抹之作,依此而说。因为仅对草小屋说无罪。「三道之」者,以道计已覆盖之三覆盖之。「三轮番之」者,此中亦此方式。玛哈喇咖精舍性、自己住处性、更上确定,此中此三为支分。
Mahallakavihārasikkhāpadavaṇṇanā niṭṭhitā. · 大住处学处释义已毕。
10. Sappāṇakasikkhāpadavaṇṇanā10. 有生物学处释义
§140
140. Dasame mātikāyaṃ sappāṇakaudakaṃ tiṇena vā mattikāya vā siñceyya, chaḍḍeyyāti attho. Atha vā udakaṃ gahetvā bahi siñceyya, tasmiñca udake tiṇaṃ vā mattikaṃ vā āharitvā pakkhipeyyāti ajjhāharitvā attho veditabbo. Tenāha ‘‘sakaṭabhāramattañcepī’’tiādi. Idanti tiṇamattikapakkhipanavidhānaṃ. Vuttanti mātikāyaṃ ‘‘tiṇaṃ vā mattikaṃ vā’’ti evaṃ vuttaṃ, aṭṭhakathāsu vā vuttaṃ.
140. 第十条中,学处目中「有生命之水应以草或以土洒」者,应弃之义。或者取水向外洒,于彼水中取草或土投入,「取来」之义应知。故说「即使车载量」等。「此」者,草土投入之规定。「所说」者,在学处目中如是说「草或土」,或在诸注疏中所说。
Idañca sikkhāpadaṃ bāhiraparibhogaṃ sandhāya vatthuvasena vuttaṃ abbhantaraparibhogassa visuṃ vakkhamānattā. Tadubhayampi ‘‘sappāṇaka’’nti katvā vadhakacittaṃ vināva siñcane paññattattā ‘‘paṇṇattivajja’’nti vuttaṃ. Vadhakacitte pana sati sikkhāpadantareneva pācittiyaṃ, na imināti daṭṭhabbaṃ. Udakassa sappāṇakatā, ‘‘siñcanena pāṇakā marissantī’’ti jānanaṃ, tādisameva ca udakaṃ vinā vadhakacetanāya kenacideva karaṇīyena tiṇādīnaṃ siñcananti imānettha cattāri aṅgāni.
此学处是就外在受用而依事相而说,因为将要分别说明内在受用。这两者都因为是「有生命的」,在没有杀害心的情况下浇灌而制定,所以说「概念罪」。但若有杀害心,则由其他学处成为巴吉帝亚,应知不是由此学处。此中有四支分:水是有生命的,知道「由于浇灌,生命将会死亡」,正是这样的水,没有杀害思而由某种应作的事而浇灌草等。
Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā. · 有生物学处释义已毕。
Niṭṭhito senāsanavaggo dutiyo. · 住所品第二已完结。
‘‘Bhūtagāmavaggo’’tipi etasseva nāmaṃ. · 「有情村品」亦是此之名。
3. Ovādavaggo
3. 教诫品
1. Ovādasikkhāpadavaṇṇanā一、教诫学处之解释
§144
144. Tatiyavaggassa paṭhame tiracchānabhūtanti tirokaraṇabhūtaṃ, bāhirabhūtanti attho. Samiddhoti paripuṇṇo. Sahitattho atthayutto. Atthagambhīratādinā gambhīro.
第三品的第一条中,「畜生」者,是成为遮蔽之物,意思是外在的。「圆满」者,是完满的。「相应」者,与义相应。「深」者,由义深等而深。
§145-147
145-147.Paratoti uttari. Karontovāti paribāhire karonto. Vibhaṅgeti jhānavibhaṅge. Caraṇanti nibbānagamanāya pādaṃ.
「更上」者,更进一步。「作者」者,在外围作。「分别」者,在禅那分别中。「足」者,为了前往涅槃的脚。
Yadassāti yaṃ assa. Dhāretīti avinassamānaṃ dhāreti. Parikathanatthanti pakiṇṇakakathāvasena paricchinnadhammakathanatthaṃ. Tisso anumodanāti saṅghabhattādīsu dānānisaṃsappaṭisaṃyuttā nidhikuṇḍasuttādi (khu. pā. 8.1 ādayo) -anumodanā, gehappavesamaṅgalādīsu maṅgalasuttādi (khu. pā. 5.1 ādayo; su. ni. maṅgalasutta) -anumodanā, matakabhattādiamaṅgalesu tirokuṭṭādi (khu. pā. 7.1 ādayo; pe. va. 14 ādayo) -anumodanāti imā tisso anumodanā. Kammākammavinicchayoti parivārāvasāne kammavagge (pari. 482 ādayo) vuttavinicchayo. Samādhivasenāti samathapubbakavasena. Vipassanāvasena vāti diṭṭhivisuddhiādikāya sukkhavipassanāya vasena. Attano sīlarakkhaṇatthaṃ aparānapekkhatāya yena kāmaṃ gantuṃ catasso disā arahati, assa vā santi, tāsu vā sādhūti cātuddiso.
「若其」者,若其有。「持」者,持不坏失。「遍说义」者,为了以杂说方式分别说法之义。「三种随喜」者,在僧食等中与布施功德相应的宝藏坑经等随喜,在入家吉祥等中的吉祥经等随喜,在死者食等不吉祥中的墙外等随喜,这是三种随喜。「甘马与非甘马的判别」者,在附随的末尾甘马品中所说的判别。「以定之力」者,以止为先之力。「或以观之力」者,以见清净等的纯观之力。「四方者」者,为了守护自己的戒,不顾他人,随欲前往,有四方值得去,或者有,在那些方向中善,所以是四方者。
Abhivinayeti pātimokkhasaṃvarasaṅkhāte saṃvaravinaye, tappakāsake vā vinayapiṭake. Vinetunti sikkhāpetuṃ pakāsetuṃ. Paguṇā vācuggatāti pāṭhato ca atthato ca paguṇā mukhe sannidhāpanavasena vācuggatā kātabbā. Atthamattavasenapettha yojanaṃ karonti. Abhidhammeti lakkhaṇarasādivasena paricchinne nāmarūpadhamme. Pubbe kira mahātherā pariyattianantaradhānāya ekekassa gaṇassa dīghanikāyādiekekadhammakoṭṭhāsaṃ niyyātentā ‘‘tumhe etaṃ pāḷito ca aṭṭhakathāto ca pariharatha, sakkontā uttaripi uggaṇhathā’’ti evaṃ sakaladhammaṃ ganthavasena niyyātenti, tattha te ca bhikkhū ganthanāmena dīghabhāṇakā majjhimabhāṇakāti voharīyanti, te ca attano bhārabhūtaṃ koṭṭhāsaṃ pariccajitvā aññaṃ uggahetuṃ na labhanti. Taṃ sandhāyāha ‘‘sace majjhimabhāṇako hotī’’tiādi.
「调伏」者,在称为巴帝摩卡律仪的律仪调伏中,或在显示它的律藏中。「调伏」者,教导、显示。「熟练口诵」者,从文句和义理两方面熟练,应作口中现前之力的口诵。此中也有人依义量作连结。「阿毗达摩」者,以相、味等分别的名色法。据说从前诸大长老为了防止教法消失,分配每一个群体各一法部分如长部等,说「你们从文句和注疏保持这个,能够的话更进一步学习」,这样分配全部法以典籍之力,在那里那些比库以典籍名称被称为长部诵者、中部诵者等,他们舍弃自己负担的部分后不能学习其他。就此而说「若是中部诵者」等。
Tattha heṭṭhimā vā tayo vaggāti mahāvaggato heṭṭhimā sagāthakavaggo (saṃ. ni. 1.1 ādayo), nidānavaggo (saṃ. ni. 2.1 ādayo), khandhavaggoti (saṃ. ni. 3.1 ādiyo) ime tayo vaggā. Tikanipātato paṭṭhāya heṭṭhāti ekakanipātadukanipāte sandhāya vuttaṃ. Dhammapadampi saha vatthunā jātakabhāṇakena attano jātakena saddhiṃ uggahetabbaṃ. Tato oraṃ na vaṭṭatīti mahāpaccarivādassa adhippāyo. Tato tatoti dīghanikāyādito. Uccinitvā uggahitaṃ saddhammassa ṭhitiyā, bhikkhunopi pubbāparānusandhiādikusalatāya ca na hotīti ‘‘taṃ na vaṭṭatī’’ti paṭikkhittaṃ. Abhidhamme kiñci uggahetabbanti na vuttanti ettha yasmā vinaye kusalattikādivibhāgo, suttantesu samathavipassanāmaggo ca abhidhammapāṭhaṃ vinā na viññāyati, andhakāre paviṭṭhakālo viya hoti, tasmā suttavinayānaṃ gahaṇavasena abhidhammaggahaṇaṃ vuttamevāti visuṃ na vuttanti veditabbaṃ. Yathā ‘‘bhojanaṃ bhuñjitabba’’nti vutte ‘‘byañjanaṃ khāditabba’’nti avuttampi vuttameva hoti tadavinābhāvato, evaṃsampadamidaṃ daṭṭhabbaṃ.
于此,「下三品」者,从大品起算的下三品,即:有偈品(相应部1.1等)、因缘品(相应部2.1等)、蕴品(相应部3.1等)这三品。「从三集起算为下」者,是指连同一集、二集而说。法句亦应与其因缘故事一起,由本生诵者连同自己的本生一起学习。「少于此则不许」,这是大巴吒离的意趣。「从彼等」者,从长部等。「摘取学习」,为了正法久住,以及比库也不具备前后连贯等善巧性,故「此不许」而被拒绝。「在阿毗达摩中应学习某些」未说,于此,因为在律中的善三法等分类,在经中的止观道,若无阿毗达摩文句则不能了知,如同进入黑暗之时,因此,借由学习经律而说学习阿毗达摩,应知并非完全未说。如同说「应食饭」时,虽未说「应食菜」,但因不离彼故,已说即是说,应如是见此相应。
Parimaṇḍalapadabyañjanāyāti parimaṇḍalāni paripuṇṇāni padesu sithiladhanitādibyañjanāni yassaṃ, tāya. Purassa esāti porī, nagaravāsīnaṃ kathāti attho. Anelagaḷāyāti ettha elāti kheḷaṃ taggaḷanavirahitāya. Kalyāṇavākkaraṇoti ettha vācā eva vākkaraṇaṃ, udāharaṇaghoso. Kalyāṇaṃ madhuraṃ vākkaraṇamassāti kalyāṇavākkaraṇo. Upasampannāya methuneneva abhabbo hoti, na sikkhamānāsāmaṇerīsūti āha ‘‘bhikkhuniyā kāyasaṃsaggaṃ vā’’tiādi.
「以圆满字句音声」者,于彼女,字句中的音声圆满完满,无松弛浓重等。「城中女子的」者,城中女子,意为城市居民的言说。「无涎唾」者,于此,「涎」即唾液,无彼黏着。「善语音」者,于此,语即是语音,发声之音。具有善妙甘美的语音者,为善语音者。对于已达上者,仅以交媾即不能,非对在学尼、沙玛内莉,故说「对比库尼身触」等。
§148
148.Garukehīti garukabhaṇḍehi. Ekatoupasampannāyāti upayogatthe bhummavacanaṃ. Bhikkhūnaṃ santike upasampannā nāma parivattaliṅgā vā pañcasatasākiyāniyo vā. Etā pana ekatoupasampannā ovadantassa pācittiyameva.
「以重物」者,以重物品。「对一起达上者」,处格用于目的义。「在比库们面前达上」者,名为转变性别者,或五百释迦女。然而对这些一起达上者教诫时,仅是巴吉帝亚。
§149
149.Na nimantitā hutvā gantukāmāti nimantitā hutvā bhojanapariyosāne gantukāmā na honti, tattheva vasitukāmā hontīti attho. Yatoti bhikkhunupassayato. Yācitvāti ‘‘tumhehi ānītaovādeneva mayampi vasissāmā’’ti yācitvā. Tatthāti tasmiṃ bhikkhunupassaye. Abhikkhukāvāse vassaṃ vasantiyā pācittiyaṃ, apagacchantiyā dukkaṭaṃ.
「未受邀请而欲前往」者,受邀请后,在食事结束时不欲前往,欲住于彼处,此为意义。「从何处」者,从比库住处。「请求后」者,请求说「我们也将以你们带来的教诫而住」。「于彼处」者,于彼比库住处。于非比库住处度瓦萨者,巴吉帝亚;离去者,恶作。
Imāsu katarāpatti pariharitabbāti codanaṃ pariharanto āha ‘‘sā rakkhitabbā’’ti. Sā vassānugamanamūlikā āpatti rakkhitabbā, itarāya anāpattikāraṇaṃ atthīti adhippāyo. Tenāha ‘‘āpadāsu hī’’tiādi.
「于这些中何罪应避免」,回答质问者说「彼应守护」。彼随行瓦萨为根本的罪应守护,其余有无罪之因,此为意趣。因此说「于难处」等。
Ovādatthāyāti ovāde yācanatthāya. Dve tissoti dvīhi tīhi, karaṇatthe cetaṃ paccattavacanaṃ. Pāsādikenāti pasādajanakena kāyakammādinā. Sampādetūti tividhaṃ sikkhaṃ sampādetu. Asammatatā, bhikkhuniyā paripuṇṇūpasampannatā, ovādavasena aṭṭhagarudhammadānanti imānettha tīṇi aṅgāni.
「为教诫」者,为请求教诫。「以二三」者,以二人、三人,此处格用于作具义。「以令喜悦的」者,以能生喜悦的身业等。「令成就」者,令成就三学。未被认可、比库尼的圆满达上、以教诫方式给予八重法,于此这三者为支分。
Ovādasikkhāpadavaṇṇanā niṭṭhitā. · 教诫学处之解释已完结。
2. Atthaṅgatasikkhāpadavaṇṇanā二、日没学处之解释
§153
153. Dutiye kokanadanti padumavisesaṃ, taṃ kira bahupattaṃ vaṇṇasampannaṃ. Ayañhettha attho – yathā kokanadasaṅkhātaṃ padumaṃ, evaṃ phullamukhapadumaṃ avītaguṇagandhaṃ nimmale antalikkhe ādiccaṃ viya ca attano tejasā tapantaṃ tato eva virocamānaṃ aṅgehi niccharaṇakajutiyā aṅgīrasaṃ sammāsambuddhaṃ passāti. Rajoharaṇanti sarīre rajaṃ puñchatīti rajoharaṇanti puñchanacoḷassa nāmaṃ. Obhāsavissajjanapubbakā bhāsitagāthā obhāsagāthā nāma. Visuddhimaggādīsu (visuddhi. 2.386) pana ‘‘rāgo rajo na ca pana reṇu vuccatī’’tiādi obhāsagāthā vuttā, na panesā ‘‘adhicetaso’’ti gāthā. Ayañca cūḷapanthakattherassa udānagāthāti udānapāḷiyaṃ natthi, ekudāniyattherassa (theragā. 1.67 ekudāniyattheragāthāvaṇṇanā) nāyaṃ udānagāthāti tattha vuttaṃ. Idha pana pāḷiyā eva vuttattā therassāpi udānagāthāti gahetabbaṃ. Idha ca agarudhammenāpi ovadato pācittiyameva. Atthaṅgatasūriyatā, paripuṇṇūpasampannatā, ovadananti imānettha tīṇi aṅgāni.
153. 第二颂中,「国咖纳德」者,莲花之特种也,彼据说多瓣、色具足。此中之义为:如名为国咖纳德之莲花,如是盛开面莲、未失功德香、于无垢虚空中如日轮以自身光辉炽燃、由此而照耀、以肢体流出之光焰而为「安耆拉萨」之正自觉者,见之。「拉卓哈拉纳」者,「于身拭尘」之义,乃拭布之名。以放光为前行而说之偈颂,名为「光明偈」。然于《清净道论》等中所说「贪是尘垢,非尘埃」等为光明偈,但此「增上心」之偈非彼。此朱腊般踏咖长老之自说偈,于《自说经》中无之,于《一自说长老》处说「此非彼之自说偈」。然于此处,以巴利本身所说故,应取为长老之自说偈也。于此处,即使以非重法而教诫,亦仅为巴吉帝亚。日没、达上圆满、教诫,此等为此处三支。
Atthaṅgatasikkhāpadavaṇṇanā niṭṭhitā. · 日没学处之解释已完结。
3. Bhikkhunupassayasikkhāpadavaṇṇanā3. 比库尼住所学处解释
§162
162. Tatiyaṃ uttānameva. Upassayūpagamanaṃ, paripuṇṇūpasampannatā, samayābhāvo, garudhammehi ovadananti imānettha cattāri aṅgāni.
162. 第三条极为明显。往精舍、达上圆满、无时机、以重法教诫,此等为此处四支。
Bhikkhunupassayasikkhāpadavaṇṇanā niṭṭhitā. · 比库尼住所学处解释完毕。
4. Āmisasikkhāpadavaṇṇanā4. 利养学处解释
§164
164. Catutthe āmisanirapekkhampi āmisahetu ovadatītisaññāya bhaṇantassapi anāpatti sacittakattā sikkhāpadassa. Sesamettha uttānameva. Upasampannatā, dhammena laddhasammutitā, anāmisantaratā, avaṇṇakāmatāya evaṃ bhaṇananti imānettha cattāri aṅgāni.
164. 第四条中,即使无利养期待者,以利养为因而教诫之想而说者,亦无犯,因学处之自心作故。其余于此处极为明显。达上、以法得认可、无利养间隔、以欲毁誉而如是说,此等为此处四支。
Āmisasikkhāpadavaṇṇanā niṭṭhitā. · 利养学处解释完毕。
§169
169. Pañcamaṃ cīvaradānasikkhāpadaṃ uttānameva.
169. 第五衣施学处极为明显。
6. Cīvarasibbanasikkhāpadavaṇṇanā6. 衣缝制学处解释
§176
176. Chaṭṭhe kathinavattanti kathinamāse cīvaraṃ karontānaṃ sabrahmacārīnaṃ sahāyabhāvūpagamanaṃ sandhāya vuttaṃ. Vañcetvāti ‘‘tava ñātikāyā’’ti avatvā ‘‘ekissā bhikkhuniyā’’ti ettakameva vatvā ‘‘ekissā bhikkhuniyā’’ti sutvā te aññātikasaññino ahesunti āha ‘‘akappiye niyojitattā’’ti. Aññātikāya bhikkhuniyā santakatā, nivāsanapārupanūpagatā, vuttanayena sibbanaṃ vā sibbāpanaṃ vāti imānettha tīṇi aṅgāni.
176. 第六条中,「咖提那事」者,关于咖提那月中为同梵行者作衣之伴侣性而说。「欺骗」者,不说「汝之亲属」,仅说「为一比库尼」,听闻「为一比库尼」,彼等成非亲属想,故说「因令作于不许可」。为非亲属比库尼作、着下衣上衣、以所说方式缝或令缝,此等为此处三支。
Cīvarasibbanasikkhāpadavaṇṇanā niṭṭhitā. · 衣缝制学处解释完毕。
7. Saṃvidhānasikkhāpadavaṇṇanā7. 约定学处的解释
§183
183. Sattame pāḷiyaṃ gacchāma bhagini gacchāmāyyāti bhikkhupubbakaṃ saṃvidhānaṃ, itaraṃ bhikkhunipubbakaṃ . Ekaddhānamagganti ekato addhānasaṅkhātaṃ maggaṃ. Hiyyoti suve. Pareti tatiye divase.
183. 第七条中,巴利文「我去,姊妹,我去,阿亚」者,比库为先之约定,其余为比库尼为先。「一道路」者,一方向之道路。「希亚」者,明日。「巴雷」者,第三日。
Dvidhā vuttappakāroti pādagamane pakkhagamaneti dvidhā vuttappakāro. Upacāro na labbhatīti yo parikkhittādigāmassa ekaleḍḍupātādiupacāro vutto, so idha na labbhati āsannattā. Etena ca antaraghareyevettha gāmoti adhippeto, na sakalaṃ gāmakhettaṃ. Tatthāpi yattha upacāro labbhati, tattha upacārokkamane eva āpattīti dasseti. Tenāha ‘‘ratanamattantaro’’tiādi. Upacārokkamanañcettha upacārabbhantare pavisanameva hoti. Tattha appavisitvāpi upacārato bahi addhayojanabbhantaragatena maggena gacchantopi maggassa dvīsu passesu addhayojanabbhantaragataṃ gāmūpacāraṃ sabbaṃ okkamitvā gacchaticceva vuccati. Addhayojanato bahi gatena maggena gacchanto na gāmūpacāragaṇanāya kāretabbo, addhayojanagaṇanāyeva kāretabbo. Evañca sati anantarasikkhāpade nāvāyeva gāmatīrapassena gacchantassa gāmūpacāragaṇanāya āpatti samatthitā hoti. Na hi sakkā nāvāya gāmūpacārabbhantare pavisituṃ. Tiṇṇaṃ maggānaṃ sambandhaṭṭhānaṃ siṅghāṭakaṃ. Etthantare saṃvidahiteti ettha na kevalaṃ yathāvuttarathikādīsu eva saṃvidahane dukkaṭaṃ, antarāmaggepīti adhippāyo.
「以二种所说方式」者,即以足行、以翼行,此为二种所说方式。「不得近行」者,所说的围墙等村之一勒杜巴德等近行,在此因接近而不得。以此而显示,此处所指的村乃村中间之村,非整个村域。即使在彼处,凡得近行之处,唯于越近行时有罪。故说「一拉德那量之内」等。此处越近行即是进入近行之内。于彼处,即使未进入,亦以近行外半由旬内所行之道而行者,于道之两侧半由旬内所至之村近行,越一切而行,如是说。以半由旬外之道而行者,不应以村近行计算,唯应以半由旬计算。如是之时,于次学处中,唯以船沿村岸而行者,以村近行计算之罪得成立。实不能以船进入村近行之内。三道之连接处为十字路口。「于其间安排」者,此处之意趣非唯于如所说之车等安排时为恶作,于中间道亦然。
Addhayojanaṃ atikkamantassāti asati gāme addhayojanaṃ atikkamantassa. Yasmiñhi gāmakhettabhūtepi araññe addhayojanabbhantare gāmo na hoti, tampi idha agāmakaṃ araññanti adhippetaṃ, na viñjhāṭavādayo.
「越半由旬者」,于无村时越半由旬者。凡于村域之阿兰若中半由旬内无村者,此处亦指无村之阿兰若,非荒野林等。
§185
185.Raṭṭhabhedeti raṭṭhavilope. Cakkasamāruḷhāti iriyāpathacakkaṃ, sakaṭacakkaṃ vā samāruḷhā. Dvinnampi saṃvidahitvā maggappaṭipatti, avisaṅketaṃ, samayābhāvo, anāpadā, gāmantarokkamanaṃ vā addhayojanātikkamo vāti imānettha pañca aṅgāni. Ekatoupasampannādīhi saddhiṃ saṃvidhāya gacchantassa pana mātugāmasikkhāpadena āpatti.
一八五、「国土分裂」者,于国土破坏。「登上车」者,登上威仪车或货车。于二者安排后行道、无约定、无时节、无难、越村中间或越半由旬,此处此等为五支。然与一达上者等约定而行者,以女人学处有罪。
Saṃvidhānasikkhāpadavaṇṇanā niṭṭhitā. · 约定学处的解释已完。
8. Nāvābhiruhanasikkhāpadavaṇṇanā8. 登船学处的解释
§189
189. Aṭṭhame ekaṃ tīraṃ…pe… nirantaranti nadito addhayojanabbhantare padese niviṭṭhagāmehi nirantaratā vuttā. Ekaṃ agāmakaṃ araññanti tathā niviṭṭhagāmābhāvena vuttaṃ. Agāmakatīrapassenātiādi pana atirekaaddhayojanavitthataṃ nadiṃ sandhāya vuttaṃ. Tato ūnavitthārāya hi nadiyā majjhenāpi gamane tīradvayassāpi addhayojanabbhantare gatattā gāmantaragaṇanāya, addhayojanagaṇanāya ca āpattiyo paricchinditabbā. Teneva ‘‘yojanavitthatā…pe… addhayojanagaṇanāya pācittiyānī’’ti vuttaṃ. Teneva hi yojanato ūnāya nadiyā addhayojanabbhantaragatatīravaseneva āpattigaṇanaṃ vuttameva hoti. ‘‘Sabbaaṭṭhakathāsū’’tiādinā vuttamevatthaṃ samattheti. Tattha kiñcāpi samuddataḷākādīsu pācittiyaṃ na vuttaṃ, tathāpi kīḷāpurekkhārassa tattha dukkaṭamevāti gahetabbaṃ, paṭhamaṃ kīḷāpurekkhārassāpi pacchā nāvāya niddupagatassa, yoniso vā manasi karontassa gāmantarokkamanādīsupi āpattisambhavato paṇṇattivajjatā, ticittatā cassa sikkhāpadassa vuttāti veditabbaṃ. Sesaṃ suviññeyyameva.
一八九、于第八中「一岸……乃至……无间断」者,说河之半由旬内处所以所住村之无间断。「一无村之阿兰若」者,如是以无所住村而说。然「以无村岸侧」等,乃关于超过半由旬宽之河而说。实于彼宽度不足之河,即使于中间行,因两岸亦于半由旬内所至,应以村中间计算及以半由旬计算而限定诸罪。故说「由旬宽……乃至……以半由旬计算为巴吉帝亚」。故实于不足由旬之河,唯以半由旬内所至岸而说罪之计算。以「于一切注疏中」等所说,成立所说之义。其中虽于海、池等未说巴吉帝亚,然应取以嬉戏为先者于彼处唯恶作,因初以嬉戏为先者后于船中漂流,或如理作意者,于越村中间等亦有罪之可能,应知此学处之制定之舍弃性及其思性已说。余者极易了知。
Nāvābhiruhanasikkhāpadavaṇṇanā niṭṭhitā. · 登船学处的解释已完。
9. Paripācitasikkhāpadavaṇṇanā9. 煮熟学处的解释
§197
197. Navame pāḷiyaṃ ‘‘sikkhamānā…pe… pañca bhojanāni ṭhapetvā sabbattha anāpattī’’ti idaṃ iminā sikkhāpadena anāpattiṃ sandhāya vuttaṃ. Pañcahi sahadhammikehi kataviññattiparikathādīhi uppannaṃ paribhuñjantassa dukkaṭameva. Bhikkhuniyā paripācitatā, tathā jānanaṃ, gihisamārambhābhāvo, bhojanatā, tassa ajjhoharaṇanti imānettha pañca aṅgāni.
一九七、于第九中经文「在学尼……乃至……除五种食物外,于一切处无罪」者,此关于以此学处之无罪而说。以五种如法之作白、遍说等所生起者受用时,唯恶作。比库尼之煮熟、如是知、无居士发起、食物性、其吞咽,此处此等为五支。
Paripācitasikkhāpadavaṇṇanā niṭṭhitā. · 煮熟学处的解释已完。
10. Rahonisajjasikkhāpadavaṇṇanā10. 独坐学处注释
§198
198. Dasame upanandassa catutthasikkhāpadenāti mātugāmena rahonisajjasikkhāpadaṃ sandhāya vuttaṃ, taṃ pana acelakavagge pañcamampi upanandaṃ ārabbha paññattesu catutthattā evaṃ vuttanti daṭṭhabbaṃ.
一九八、于第十中「伍波难德之第四学处」者,关于与女人独坐学处而说,然彼于无衣品中第五,于以伍波难德为缘所制定者中为第四,故如是说,应如是见。
Rahonisajjasikkhāpadavaṇṇanā niṭṭhitā. · 独坐学处注释已毕。
Niṭṭhito ovādavaggo tatiyo. · 教诫品第三已毕。
4. Bhojanavaggo
4. 食品章
1. Āvasathapiṇḍasikkhāpadavaṇṇanā1. 住处食学处注释
§206
206. Catutthavaggassa paṭhame imesaṃyevāti imesaṃ pāsaṇḍānaṃyeva. Ettakānanti imasmiṃ pāsaṇḍe ettakānaṃ.
206. 第四品第一条中,「这些」者,这些外道也。「如此多」者,在此外道中如此多。
§208
208.‘‘Gacchanto vā āgacchanto vā’’ti idaṃ addhayojanavasena gahetabbaṃ. Aññe uddissa paññattañca bhikkhūsu appasannehi titthiyehi sāmaññatopi paññattampi bhikkhūnaṃ na vaṭṭati eva. Āvasathapiṇḍatā, agilānatā, anuvasitvā bhojananti imānettha tīṇi aṅgāni.
208. 「行时或来时」者,此应以半由旬为准而取。为他人而制定的,以及由对比库们不信的外道们所制定的沙门法,亦为比库们所不许。住处食、非病、不行布萨而食,此中这三者为要素。
Āvasathapiṇḍasikkhāpadavaṇṇanā niṭṭhitā. · 住处食学处注释已毕。
2. Gaṇabhojanasikkhāpadavaṇṇanā2. 众食学处注释
§209
209. Dutiye abhimāreti abhibhavitvā bhagavantaṃ māraṇatthāya payojite dhanudhare. Nanu ‘‘rājānampi mārāpesī’’ti vacanato idaṃ sikkhāpadaṃ ajātasattuno kāle paññattanti siddhaṃ, evañca sati pāḷiyaṃ ‘‘tena kho pana samayena rañño māgadhassa…pe… ñātisālohito ājīvakesu pabbajito hoti…pe… bimbisāraṃ etadavocā’’tiādi virujjhatīti? Na virujjhati. So kira ājīvako bimbisārakālato pabhuti antarantarā bhikkhū nimantetvā dānaṃ dento ajātasattukālepi sikkhāpade paññattepi bhikkhūnaṃ santike dūtaṃ pāhesi, bhikkhū ca kukkuccāyantā nivāresuṃ. Tasmā ādito paṭṭhāya taṃ vatthu dassitanti veditabbaṃ.
209. 第二条中,「欲杀害」者,征服后为杀害世尊之目的而派遣的弓箭手。岂非由「亦令王杀害」之语,此学处于未生怨时制定,已成立耶?如是之时,巴利文中「尔时马嘎达王……乃至……王族血统者于邪命外道中出家……乃至……对宾比萨拉如是说」等岂非相违耶?不相违。彼邪命外道者,据说从宾比萨拉时起,时时邀请比库们施食,至未生怨时学处已制定后,亦遣使至比库们处,而比库们因疑虑而拒绝。因此应知从最初起即显示彼事。
§215
215. Aññamaññaṃ visadisaṃ rajjaṃ virajjaṃ, virajjato āgatā verajjakā. Te ca yasmā jātigottādito nānāvidhā, tasmā nānāverajjaketipi attho.
215. 「互相不同的染色不染色」,从不染色而来者为染色者。而彼等由于从种姓家族等起各种不同,故「各种染色者」亦为义。
§217-8
217-8. Imassa sikkhāpadassa vatthuvaseneva viññattito gaṇabhojanatthatā siddhāti taṃ avatvā padabhājane asiddhameva nimantanato gaṇabhojanaṃ dassitanti veditabbaṃ. Tenāha ‘‘dvīhākārehī’’tiādi. ‘‘Yena kenaci vevacanenā’’ti vuttattā ‘‘bhojanaṃ gaṇhathā’’tiādisāmaññanāmenāpi gaṇabhojanaṃ hoti. Yaṃ pana pāḷiyaṃ addhānagamanādivatthūsu ‘‘idheva bhuñjathā’’ti vuttavacanassa kukkuccāyanaṃ, tampi odanādināmaṃ gahetvā vuttattā eva katanti veditabbaṃ. Ekato gaṇhantīti aññamaññassa dvādasahatthaṃ amuñcitvā ekato ṭhatvā gaṇhanti.
217-8. 应知此学处仅由事缘即从白而成立别众食义,不说彼而在分别词句中从未成立的邀请即显示别众食。因此说「以二种方式」等。由于说「以任何言说」,故以「取食」等一般名称亦成别众食。然而巴利文中于道路行等事缘中所说「于此处食」之语的疑虑,亦应知由于取饭等名而说故已作。「一处取」者,互相不离十二手肘而立于一处取。
‘‘Amhākaṃ catunnampi bhattaṃ dehī’’ti vuttattā pāḷi (vaṇṇanā) yaṃ ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehī’’tiādino vuttattā ca bhojananāmena viññattameva gaṇabhojanaṃ hoti, tañca aññena viññattampi ekato gaṇhantānaṃ sabbesampi hotīti daṭṭhabbaṃ. Visuṃ gahitaṃ pana viññattaṃ bhuñjato paṇītabhojanādisikkhāpadehi āpatti eva.
因经文说「给我们四人食物」,以及说「你给一位比库食物」等,故应知:以「食物」之名所告知者,即成为团体食;即使由他人告知,一起接受者全部都成立。但若分别接受所告知之食而食用者,则由上等食等学处而有罪。「来客布」者,指截断后接上边缘而制作衣时所说。「固定」者,以系缚方式固定衣之一端。「折回缝合」者,将其第二端折回后缝合。「系来客布」者,使之与衣相连时,以线反复在各处系缚。「敲打」者,按尺寸取后以棒等敲打。「制线」者,搓成绳索等形态。「捻合」者,以手或纺车棒将多股线捻合为一。「制转轮」者,制作转轮棒装置,将线团放入其中,置于竹管等内使之旋转,从线端开始牵引。
Āgantukapaṭṭanti acchinditvā anvādhiṃ āropetvā karaṇacīvaraṃ sandhāya vuttaṃ. Ṭhapetīti ekaṃ antaṃ cīvare bandhanavasena ṭhapeti. Paccāgataṃ sibbatīti tasseva dutiyaantaṃ parivattitvā āhataṃ sibbati. Āgantukapaṭṭaṃ bandhatīti cīvarena laggaṃ karonto punappunaṃ tattha tattha suttena bandhati. Ghaṭṭetīti pamāṇena gahetvā daṇḍādīhi ghaṭṭeti. Suttaṃ karotīti guṇādibhāvena vaṭṭeti. Valetīti anekaguṇasuttaṃ hatthena vā cakkadaṇḍena vā vaṭṭeti ekattaṃ karoti. Parivattanaṃ karotīti parivattanadaṇḍayantakaṃ karoti, yasmiṃ suttaguḷaṃ pavesetvā veḷunāḷikādīsu ṭhapetvā paribbhamāpetvā suttakoṭito paṭṭhāya ākaḍḍhanti.
「未受邀之第四人」者,其比库四人组中有未受邀之第四人,即为未受邀之第四人。其余亦同此。故说「五个四人组」。「一起送入」者,与彼等配合。「团体破裂」者,意为受邀僧团不成立。
§220
220.Animantitacatutthanti animantito catuttho yassa bhikkhucatukkassa, taṃ animantitacatutthaṃ. Evaṃ sesesupi. Tenāha ‘‘pañcannaṃ catukkāna’’nti. Sampavesetvāti tehi yojetvā. Gaṇo bhijjatīti nimantitasaṅgho na hotīti attho.
「受请后来者」中,此处在不如法邀请之受请时刻的前方便中,连恶作也无;但从告知开始在施食时,于告知时刻由其他学处而有恶作,应如是理解。「接受邀请」者,接受邀请之食。「彼等」者,指豆粥等,因由彼等比库中一人在后接受,故未一起接受。
Adhivāsetvāgatesūti ettha akappiyanimantanādhivāsanakkhaṇe pubbapayoge dukkaṭampi natthi, viññattito pasavane pana viññattikkhaṇe itarasikkhāpadehi dukkaṭaṃ hotīti gahetabbaṃ. Nimantanaṃ sādiyathāti nimantanabhattaṃ paṭiggaṇhatha. Tāni cāti kummāsādīni ca tehi bhikkhūhi ekena pacchā gahitattā ekato na gahitāni.
「食物指定者应当明智……应释放」,以此显示:食物指定者在不如法邀请中接受时,全部人都成为已接受;一起接受者则有团体食罪。因使者来到门口后再说「取食物」之言语的危险,故说「站在村门口」。团体食性、无特殊情况、吞咽,此处有此三要素。
‘‘Bhattuddesakena paṇḍitena bhavitabbaṃ…pe… mocetabbā’’ti etena bhattuddesakena akappiyanimantane sādite sabbesampi sāditaṃ hoti. Ekato gaṇhantānaṃ gaṇabhojanāpatti ca hotīti dasseti. Dūtassa dvāre āgantvā puna ‘‘bhattaṃ gaṇhathā’’ti vacanabhayena ‘‘gāmadvāre aṭṭhatvā’’ti vuttaṃ. Gaṇabhojanatā, samayābhāvo, ajjhoharaṇanti imānettha tīṇi aṅgāni.
第三段经文中「食物次第已立」者,应依家族次第施予之食物次第已立、未立,意为未中断、持续进行。将枣果投入煮成之粥等,称为「枣粥」。
Gaṇabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 群食学处注释已毕。
3. Paramparabhojanasikkhāpadavaṇṇanā3. 辗转食学处注释
§221
221. Tatiye pāḷiyaṃ bhattapaṭipāṭi aṭṭhitāti kulapaṭipāṭiyā dātabbā bhattapaṭipāṭi aṭṭhitā na ṭhitā, abbocchinnā nirantarappavattāti attho. Badaraphalāni pakkhipitvā pakkayāguādikaṃ ‘‘badarasāḷava’’nti vuccati.
二二一、在第三段经文中，『按序供食已确立』者，意谓按照施主家的顺序，所应给予的供食次序已然确立、未曾间断、持续不绝，此即其义。将枣果放入后所煮的稀粥等，称为『枣粥』。
Pāḷiyaṃ paramparabhojaneti yena paṭhamaṃ nimantito, tassa bhojanato parassa bhojanassa bhuñjane. Vikappanāva idha anupaññattivasena mātikāyaṃ anāropitāpi parivāre ‘‘catasso anupaññattiyo’’ti (pari. 86) anupaññattiyaṃ gaṇitā. Tattha kiñcāpi aṭṭhakathāyaṃ mahāpaccarivādassa pacchā kathanena parammukhāvikappanā patiṭṭhapitā, tathāpi sammukhāvikappanāpi gahetabbāva. Teneva mātikāṭṭhakathāyampi ‘‘yo bhikkhu pañcasu sahadhammikesu aññatarassa ‘mayhaṃ bhattapaccāsaṃ tuyhaṃ dammī’ti vā ‘vikappemī’ti vā evaṃ sammukhā’’tiādi (kaṅkhā. aṭṭha. paramparabhojanasikkhāpadavaṇṇanā) vuttaṃ.
圣典中「次第食」者,于最初受邀请者之食之后,食用其他之食。虽然开缘在此因未制定之故而未列入母论,但在《附随》中「四种未制定」(附随 86)被计入未制定中。其中,虽然在注疏中以大食后说之后确立了不对面开缘,但对面开缘亦应取。因此在母论注疏中亦说「若比库对五种同法者中之任一者『我将食之回施与汝』或『我开缘』,如是对面」等(《疑惑度》注疏,次第食学处解释)。
§229
229.Khīraṃ vā rasaṃ vāti pañcabhojanāmisaṃ bhattato upari ṭhitaṃ sandhāya vuttaṃ. Tañhi abhojanattā uppaṭipāṭiyā pivatopi anāpatti. Tenāha ‘‘bhuñjantenā’’tiādi.
「乳或汁」者,是指五种食物之肉在食后剩余而说。因其非食物之故,即使依次第饮用亦无犯。因此说「食用者」等。
Vikappanāya akaraṇato akiriyāvasena idaṃ vācāyapi samuṭṭhitanti āha ‘‘vacīkamma’’nti. Paramparabhojanatā, samayābhāvo, ajjhoharaṇanti imānettha tīṇi aṅgāni.
因未作开缘之故,以不作为之方式,此亦由语生起,故说「语业」。次第食性、无时限、吞咽,此等为此处三支。
Paramparabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 辗转食学处注释已毕。
4. Kāṇamātāsikkhāpadavaṇṇanā4. 独眼母学处注释
§231
231. Catutthe pāḷiyaṃ paṭiyālokanti pacchimadisaṃ, pacchādisanti attho. Apātheyyādiatthāya paṭiyāditantisaññāya gaṇhantassāpi āpatti eva acittakattā sikkhāpadassa. Attano atthāya ‘‘imassa hatthe dehī’’ti vacanenāpi āpajjanato ‘‘vacīkamma’’nti vuttaṃ. Vuttalakkhaṇapūvamanthatā, asesakatā, appaṭippassaddhagamanatā, aññātakāditā, atirekapaṭiggahaṇanti imānettha pañca aṅgāni.
第四中,圣典中「回顾」者,后方,后方之义。即使为了无资粮等之目的以回顾想而取者,亦有犯,因学处之无心故。为自己之目的以「置于此手中」之语亦犯,故说「语业」。所说相之粥性、未剩余性、未停止行性、非亲族等性、过量受取,此等为此处五支。
Kāṇamātāsikkhāpadavaṇṇanā niṭṭhitā. · 独眼母学处注释已毕。
5. Paṭhamapavāraṇāsikkhāpadavaṇṇanā5. 第一邀请食学处注释
§237
237. Pañcame ‘‘ti-kāraṃ avatvā’’ti iminā kātabbasaddasāmatthiyā laddhaṃ iti-padaṃ katakāle na vattabbanti dasseti. Idha pana ajānantehi iti-sadde payuttepi atirittaṃ katameva hotīti daṭṭhabbaṃ.
第五中「不说『帝』字」者,以此显示以应作词之能力所得之『帝』词在已作时不应说。然而在此,不知者应见,即使『帝』词被使用,仅是过量已作。
§238-9
238-9. ‘‘Pavārito’’ti idañca kattuatthe nipphannanti dassetuṃ ‘‘katapavāraṇo’’tiādi vuttaṃ. Bhuttāvī-padassa niratthakabhāvameva sādhetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. Tāhīti puthukāhi. Sattumodakoti sattuṃ temetvā kato apakko. Sattuṃ pana pisitvā piṭṭhaṃ katvā temetvā pūvaṃ katvā pacanti, taṃ na pavāreti. ‘‘Paṭikkhipitabbaṭṭhāne ṭhitameva paṭikkhipati nāmā’’ti vuttattā yaṃ yaṃ alajjisantakaṃ vā attano apāpuṇakasaṅghikādiṃ vā paṭikkhepato pavāraṇā na hotīti daṭṭhabbaṃ.
「已邀请」者,此及为显示以作者义而成就,故说「已作邀请」等。为证成『已食者』词之无义性,故说「虽已说此」等。『诸』者,各别之。『生粉团』者,生粉浸湿而作之未煮者。然而将生粉磨碎作成粉后浸湿作成饼而煮之,彼不邀请。因说「在应拒绝处安住者即名为拒绝」之故,应见凡是无惭者或自己不得之僧物等,因拒绝之故不成邀请。
Āsannataraṃ aṅganti hatthapāsato bahi ṭhatvā onamitvā dentassa sīsaṃ āsannataraṃ hoti, tassa orimantena paricchinditabbaṃ.
「更近之肢」者,站在手臂所及之外而俯身给予者,其头更近,应以其边界为准。
Apanāmetvāti abhimukhaṃ haritvā. ‘‘Imaṃ bhattaṃ gaṇhā’’ti vadatīti kiñci anāmetvā vadati. Kevalaṃ vācābhihārassa anadhippetattā gaṇhathāti gahetuṃ āraddhaṃ kaṭacchunā anukkhittampi pubbepi evaṃ abhihaṭattā pavāraṇā hotīti ‘‘abhihaṭāva hotī’’ti vuttaṃ. Uddhaṭamatteti bhājanato viyojitamatte. Dvinnaṃ samabhārepīti parivesakassa ca aññassa ca bhattapacchibhājanavahane samakepīti attho.
「移开后」者,拿向面前。「说『取此食』」者,未移开任何物而说。仅因语言表达非所意图,故说「取」时,即使未以勺子舀起,因先前已如是表达,故成邀请,因此说「已表达即成」。「仅提起」者,仅从容器中分离之时。「二者同等负担时」者,意为分食者与他人在搬运食物后的容器时同等负担。
Rasaṃ gaṇhathāti ettha kevalaṃ maṃsarasassa apavāraṇājanakassa nāmena vuttattā paṭikkhipato pavāraṇā na hoti. Maccharasantiādīsu maccho ca rasañcāti atthassa sambhavato vatthunopi tādisattā pavāraṇā hoti, ‘‘idaṃ gaṇhathā’’tipi avatvā tuṇhībhāvena abhihaṭaṃ paṭikkhipatopi hoti eva. Karambakoti missakādhivacanametaṃ. Yañhi bahūhi missetvā karonti, so ‘‘karambako’’ti vuccati.
「取汁」者,此处仅以肉汁之名说不生邀请者,故拒绝时不成邀请。「鱼汁」等中,因「鱼与汁」之义可能,且事物亦如是,故成邀请,即使未说「取此」,以默然表达而拒绝时亦成。「咖兰巴咖」者,此为混合物之总称。凡以多物混合而作者,称为「咖兰巴咖」。
‘‘Uddissa kata’’nti maññamānoti ettha vatthuno kappiyattā ‘‘pavāritova hotī’’ti vuttaṃ. Tañce uddissa katameva hoti, paṭikkhepo natthi. Ayamettha adhippāyoti ‘‘yenāpucchito’’tiādinā vuttamevatthaṃ sandhāya vadati. Kāraṇaṃ panettha duddasanti bhattassa bahutarabhāvena pavāraṇāsambhavakāraṇaṃ duddasaṃ, aññathā karambakepi macchādibahubhāve pavāraṇā bhaveyyāti adhippāyo. Yathā cettha kāraṇaṃ duddasaṃ, evaṃ parato ‘‘missakaṃ gaṇhathā’’ti etthāpi kāraṇaṃ duddasamevāti daṭṭhabbaṃ. Yañca ‘‘idaṃ pana bhattamissakamevā’’tiādi kāraṇaṃ vuttaṃ, tampi ‘‘appataraṃ na pavāretī’’ti vacanena na sameti. Visuṃ katvā detīti ‘‘rasaṃ gaṇhathā’’tiādinā vācāya visuṃ katvā detīti attho gahetabbo. Na pana kāyena rasādiṃ viyojetvāti. Tathā aviyojitepi paṭikkhipato pavāraṇāya asambhavato appavāraṇāpahoṇakassa nāmena vuttattā bhattamissakayāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vuttaṭṭhānādīsu viya, aññathā vā ettha yathā pubbāparaṃ na virujjhati, tathā adhippāyo gahetabbo.
「认为『为其所作』」者,此处因事物之如法性,故说「已邀请」。若确实为其所作,则无拒绝。此处之意趣者,指向「由谁所问」等所说之义而说。此处之理由难见者,因食物过多而邀请不可能之理由难见,否则在咖兰巴咖中若鱼等众多时亦应有邀请,此为意趣。如此处理由难见,如是从后文「取混合物」处亦应见理由难见。所说「然此食物混合物」等理由,亦与「少者不邀请」之语不合。「分开后给予」者,应取「以『取汁』等语分开后给予」之义。非以身分离汁等。如是即使未分离,因拒绝时邀请不可能,以不邀请所摄之名说,如搬来食物混合粥而说「取粥」之处等,或此处应取不与前后相违之意趣。
Nāvā vā setu vātiādimhi nāvādiabhiruhanādikkhaṇe kiñci ṭhatvāpi abhiruhanādikātabbattepi gamanatapparatāya ṭhānaṃ nāma na hoti, janasammaddena pana anokāsādibhāvena kātuṃ na vaṭṭati. Acāletvāti vuttaṭṭhānato aññasmimpi padese vā uddhaṃ vā apesetvā tasmiṃ eva pana ṭhāne parivattetuṃ labhati. Tenāha ‘‘yena passenā’’tiādi.
「船或桥」等中,登船等之刹那,即使稍站立,因应作登船等,以行走为主,故不名为站立,然因人群拥挤而无空间等,不得作。「不移动」者,从所说之处移至他处或向上移开,然在同一处可转动。故说「以何姿势」等。
Akappiyabhojanaṃ vāti kuladūsanādinā uppannaṃ, taṃ ‘‘akappiya’’nti iminā tena missaṃ odanādi atirittaṃ hoti evāti dasseti. Tasmā yaṃ tattha akappakataṃ kandaphalādi, taṃ apanetvā sesaṃ bhuñjitabbameva.
「非法食物」者,因败坏家族等而生者,以「非法」此语显示与其混合之饭等为多余。因此,其中所作非法之块根果实等,应除去后食用其余。
So puna kātuṃ na labhatīti tasmiññeva bhājane kariyamānaṃ paṭhamakatena saddhiṃ kataṃ hotīti puna so eva kātuṃ na labhati, añño labhati. Aññena hi katato añño puna kātuṃ labhati. Aññasmiṃ pana bhājane tena vā aññena vā kātuṃ vaṭṭati. Tenāha ‘‘yena akataṃ, tena kātabbaṃ, yañca akataṃ, taṃ kātabba’’nti. Evaṃ katanti aññasmiṃ bhājane kataṃ. Sace pana āmisasaṃsaṭṭhānīti ettha mukhādīsu laggampi āmisaṃ sodhetvāva atirittaṃ bhuñjitabbanti veditabbaṃ.
「彼不得再作」者,在同一容器中所作之物,与初次所作者一同作成,故彼不得再作,他人得作。因由他人所作故,他人得再作。然于他容器中,由彼或由他人作皆许。故说「由未作者应作,凡未作者,彼应作」。「如是作」者,于他容器中作。然于「若与食物相杂」此处,应知连附着于口等之食物亦应清除后方得食用剩余。
§241
241. Vācāya āṇāpetvā atirittaṃ akārāpanato akiriyasamuṭṭhānanti daṭṭhabbaṃ. Pavāritabhāvo, āmisassa anatirittatā, kāle ajjhoharaṇanti imānettha tīṇi aṅgāni.
241. 以语命令而不使作剩余,应视为不作生起。已受请状态、食物之非剩余性、于时中吞咽,此处此等为三支。
Paṭhamapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā. · 第一请食学处的注释终了。
6. Dutiyapavāraṇāsikkhāpadavaṇṇanā6. 第二请食学处的注释
§243
243. Chaṭṭhe ‘‘bhuttasmi’’nti mātikāyaṃ vuttattā bhojanapariyosāne pācittiyaṃ. Pavāritatā, tathāsaññitā, āsādanāpekkhatā, anatirittena abhihaṭapavāraṇā, bhojanapaayosānanti imānettha pañca aṅgāni.
243. 于第六「我已食」,因于论母中所说故,于食事终了时为巴吉帝亚。已受请性、如是想、欲食之期待、以非剩余所持来之受请、食事终了,此处此等为五支。
Dutiyapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā. · 第二请食学处的注释终了。
7. Vikālabhojanasikkhāpadavaṇṇanā7. 非时食学处的注释
§247
247. Sattame naṭānaṃ nāṭakāti naṭanāṭakā, sītāharaṇādīni.
247. 于第七,「舞者之戏剧」者,舞蹈戏剧,如取凉等。
§248-9
248-9.Khādanīye khādanīyatthanti pūvādikhādanīye vijjamānakhādanīyakiccaṃ khādanīyehi kātabbaṃ jighacchāharaṇasaṅkhātaṃ atthaṃ payojanaṃ neva pharanti na nipphādenti. Ekasmiṃ dese āhārakiccaṃ sādhentaṃ vā aññasmiṃ dese uṭṭhitabhūmirasādibhedena āhārakiccaṃ asādhentampi vā sambhaveyyāti āha ‘‘tesu tesu janapadesū’’tiādi. Keci pana ‘‘ekasmiṃ janapade āhārakiccaṃ sādhentaṃ sesajanapadesupi vikāle na kappati evāti dassanatthaṃ idaṃ vutta’’ntipi (sārattha. ṭī. pācittiyakaṇḍa 3.248-249) vadanti. Pakatiāhāravasenāti aññehi yāvakālikehi ayojitaṃ attano pakatiyāva āhārakiccakaraṇavasena. Sammohoyeva hotīti anekatthānaṃ nāmānaṃ, appasiddhānañca sambhavato sammoho eva siyā. Tenevettha mayampi mūlakamūlādīnaṃ pariyāyantaradassanena adassanaṃ karimha upadesatova gahetabbato.
248-9. 「于副食中副食义」者,于糕等副食中存在之副食作用,即应以副食作之义利,即称为除饥之义、目的,皆不成就、不完成。于一处成就食物作用,或于他处以生起地味等之差别而不成就食物作用,亦可能有,故说「于彼彼聚落」等。然有些人说「此所说者,为显示于一聚落成就食物作用者,于其余诸聚落中非时亦不许」。「以本性食物之方式」者,以未与他时限食相混,唯以自己本性作食物作用之方式。「唯有混乱」者,因众多处所之名称及不甚通行者之可能性,唯有混乱。故于此处我等亦以根块根等之异名显示与不显示,因应唯从教示中取。
Yanti vaṭṭakandaṃ. Muḷālanti thūlataruṇamūlameva, rukkhavalliādīnaṃ matthakoti heṭṭhā vuttameva sampiṇḍetvā vuttaṃ. Acchivādīnaṃ aparipakkāneva phalāni yāvajīvikānīti dassetuṃ ‘‘aparipakkānī’’ti vuttaṃ. Harītakādīnaṃ aṭṭhīnīti ettha miñjaṃ yāvakālikanti keci vadanti, taṃ na yuttaṃ aṭṭhakathāyaṃ avuttattā.
「行」者,瓦塔咖块根。「穆拉喇」者,唯粗嫩之根,树蔓等之顶,即前所说者总集而说。为显示阿吃瓦等之未熟果实为尽形寿物,故说「未熟者」。「哈利德咖等之核」,于此处有些人说果肉为时限食,彼不合理,因于注疏中未说故。
Hiṅgurukkhato paggharitaniyyāso hiṅgu nāma. Hiṅgujatuādayo ca hiṅguvikatiyova. Tattha hiṅgujatu nāma hiṅgurukkhassa daṇḍapattāni pacitvā kataniyyāso. Hiṅgusipāṭikā nāma hiṅgupattāni pacitvā kataniyyāso. Aññena missetvā katotipi vadanti. Takanti aggakoṭiyā nikkhantasileso. Takapattinti pattato nikkhantasileso. Takapaṇṇinti palāse bhajjitvā katasileso. Daṇḍato nikkhantasilesotipi vadanti. Vikālatā, yāvakālikatā, ajjhoharaṇanti imānettha tīṇi aṅgāni.
「兴渠」者,从兴渠树流出之树脂也。兴渠制品等,仅是兴渠之变化物。其中,「兴渠脂」者,煮兴渠树之枝叶而制成之树脂也。「兴渠片」者,煮兴渠叶而制成之树脂也。亦有说与其他物混合而制成者。「胶」者,从顶端流出之树脂。「胶叶」者,从叶流出之树脂。「胶片」者,折断树叶而制成之树脂。亦有说从枝流出之树脂者。非时性、七日性、吞咽,此等为此处之三要素。
Vikālabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 非时食学处的注释终了。
8. Sannidhikārakasikkhāpadavaṇṇanā8. 贮存食物学处的注释
§252-3
252-3. Aṭṭhame tādisanti asūpabyañjanaṃ. Yāvakālikaṃ vā yāmakālikaṃ vā…pe… pācittiyanti ettha kiñcāpi pāḷiyaṃ khādanīyabhojanīyapadehi yāvakālikameva saṅgahitaṃ, na yāmakālikaṃ. Tathāpi ‘‘anāpatti yāmakālikaṃ yāme nidahitvā bhuñjatī’’ti idha ceva –
第八条中,「如是」者,非汤非菜也。「七日药或夜分药……巴吉帝亚」,此处虽然在圣典中以副食主食之语仅摄取七日药,不摄夜分药,然而因「无犯:于夜分储存夜分药而于夜分食用」于此处,以及——
‘‘Yāmakālikena , bhikkhave, sattāhakālikaṃ…pe… yāvajīvikaṃ tadahupaṭiggahitaṃ yāme kappati, yāmātikkante na kappatī’’ti (mahāva. 305) –
「诸比库!以夜分药,七日药……乃至尽形寿药,当日受取者,于夜分允许,夜分过后不允许」——
Aññattha ca vuttattā, ‘‘yāmakālika’’nti vacanasāmatthiyato ca bhagavato adhippāyaññūhi aṭṭhakathācariyehi yāmakālikaṃ sannidhikārakakataṃ pācittiyavatthumeva vuttanti daṭṭhabbaṃ. Yanti pattaṃ, ghaṃsanakiriyāpekkhāya cetaṃ upayogavacanaṃ. Aṅgulilekhā paññāyatīti sinehābhāvepi pattassa succhavitāya paññāyati. Yanti yāvakālikaṃ, yāmakālikañca. Apariccattamevāti nirapekkhatāya anupasampannassa adinnaṃ, apariccattañca yāvakālikādivatthumeva sandhāya vadati, na pana taggatapaṭiggahaṇaṃ. Na hi vatthuṃ apariccajitvā tatthagatapaṭiggahaṇaṃ pariccajituṃ sakkā, na ca tādisaṃ vacanamatthi. Yadi bhaveyya, ‘‘sace patto duddhoto hoti…pe… bhuñjantassa pācittiya’’nti vacanaṃ virujjheyya. Na hi dhovanena āmisaṃ apanetuṃ vāyamantassa paṭiggahaṇe apekkhā vattati. Yena punadivase bhuñjato pācittiyaṃ janeyya, patte pana vattamānā apekkhā taggatike āmisepi vattati evanāmāti āmise anapekkhatā ettha na labbhati, tato āmise avijahitapaṭiggahaṇaṃ punadivase pācittiyaṃ janetīti idaṃ vuttaṃ. Atha mataṃ ‘‘yadaggenettha āmisānapekkhatā na labbhati. Tadaggena paṭiggahaṇānapekkhāpi na labbhatī’’ti. Tathā sati yattha āmisāpekkhā atthi, tattha paṭiggahaṇāpekkhāpi na vigacchatīti āpannaṃ, evañca paṭiggahaṇe anapekkhavissajjanaṃ visuṃ na vattabbaṃ siyā. Aṭṭhakathāyañcetampi paṭiggahaṇavijahanakāraṇattena abhimataṃ siyā, idaṃ suṭṭhutaraṃ katvā visuṃ vattabbaṃ cīvarāpekkhāya vattamānāyapi paccuddhārena adhiṭṭhānavijahanaṃ viya. Etasmiñca upāye sati gaṇṭhikāhatapattesu avaṭṭanatā nāma na siyāti vuttovāyamattho. Tasmā yaṃ vuttaṃ sāratthadīpaniyaṃ ‘‘yaṃ parassa pariccajitvā adinnampi sace paṭiggahaṇe nirapekkhanissajjanena vijahitapaṭiggahaṇaṃ hoti, tampi dutiyadivase vaṭṭatī’’tiādi (sārattha. ṭī. pācittiyakaṇḍa 3.252-253), taṃ na sārato paccetabbaṃ.
于他处所说故,以及从「夜分药」一语之能力,应知注疏诸师知世尊意趣者,已说夜分药作储存而成巴吉帝亚之事也。「去」者,钵也,期待擦拭行为故,此为用具之语。「指痕显现」者,即使无油脂,因钵之清净性而显现也。「去」者,七日药与夜分药也。「未舍弃」者,仅说以无期待性对未达上者为不与,以及未舍弃之七日药等事物,然非指向彼之受取。实不舍弃事物而能舍弃向彼之受取,不可能也,亦无如是之语。若有,则「若钵有乳味……食用者巴吉帝亚」之语将相违。实以洗涤努力去除食物者,对受取无期待存在也。然而次日食用者生巴吉帝亚,钵中存在之期待,对向彼之食物亦存在,如是名故,对食物之无期待于此处不得,因此对食物未舍弃之受取,次日生巴吉帝亚,此为所说。或有意见「因彼对食物之无期待不得,因彼对受取之无期待亦不得」。如是时,凡有食物期待处,受取期待亦不离,如是堕落,如是对受取之无期待舍弃,不应单独说,可能也。注疏中此亦以舍弃受取之原因而认可,可能也,此更善作而应单独说,如对资具期待存在时亦以明确舍弃决意之舍弃。于此方便存在时,于结节击打之钵中无不转性,所说之努力义也。因此,于《义明灯》所说「凡对他人舍弃而不与,若以对受取无期待之舍弃而舍弃受取者,彼亦于第二日允许」等,彼不应从实义接受。
Pakatiāmiseti odanādikappiyayāvakālike. Dveti purebhattaṃ paṭiggahitaṃ yāmakālikaṃ purebhattaṃ sāmisena mukhena bhuñjato sannidhipaccayā ekaṃ, yāmakālikasaṃsaṭṭhatāya yāvakālikattabhajanena anatirittapaccayā ekanti dve pācittiyāni. Vikappadvayeti sāmisanirāmisapakkhadvaye. Thullaccayañca dukkaṭañcāti manussamaṃse thullaccayaṃ, sesesu dukkaṭaṃ. Yāvakālikayāmakālikatā, sannidhibhāvo, tassa ajjhoharaṇanti imānettha tīṇi aṅgāni.
「本性食物」者,于饭等允许之七日药。「二」者,午前受取之夜分药,午前以有食物之口食用者,因储存缘一,因夜分药混杂性以七日药性之分配因非过分缘一,二巴吉帝亚也。「二种选择」者,于有食物与无食物二方面。「土喇吒亚与恶作」者,于人肉土喇吒亚,于其余恶作。七日药性夜分药性、储存状态、彼之吞咽,此等为此处之三要素。
Sannidhikārakasikkhāpadavaṇṇanā niṭṭhitā. · 贮存食物学处解释已完毕。
9. Paṇītabhojanasikkhāpadavaṇṇanā九、胜妙食学处解释
§259
259. Navame paṇītasaṃsaṭṭhāni bhojanāni paṇītabhojanānīti pāḷiyaṃ pana bhojanāni pubbe vuttattā pākaṭānīti adassitāni, tādisehi paṇītehi missattā paṇītabhojanāni nāma honti. Tesaṃ pabhedadassanatthaṃ ‘‘seyyathidaṃ sappi navanīta’’ntiādi vuttaṃ. Sappibhattanti ettha kiñcāpi sappinā saṃsaṭṭhaṃ bhattaṃ, sappi ca bhattañcātipi attho viññāyati, aṭṭhakathāyaṃ pana ‘‘sālibhattaṃ viya sappibhattaṃ nāma natthī’’tiādinā vuttattā na sakkā aññaṃ vatthuṃ. Aṭṭhakathācariyā eva hi īdisesu ṭhānesu pamāṇaṃ.
第九条中,「与精美混杂之食物为精美食物」,然而在圣典中「食物」因前已说故未显示为明显者,因与如是精美者混杂故,名为精美食物也。为示彼等之分类故,说「即:酥、生酥」等。「酥饭」,此处虽然理解为与酥混杂之饭,以及酥与饭之义,然而注疏中因以「如沙利饭,名为酥饭者不存在」等所说故,不可能为其他事物。实注疏诸师于如是处所为量也。
Mūlanti kappiyabhaṇḍaṃ vuttaṃ. Tasmā anāpattīti ettha visaṅketena pācittiyābhāvepi sūpodanadukkaṭā na muccatīti vadanti. ‘‘Kappiyasappinā, akappiyasappinā’’ti ca idaṃ kappiyākappiyamaṃsasattānaṃ vasena vuttaṃ.
「根」者,所说的是净物。因此,「无犯」者,在此处,有人说:即使以不确定而无巴吉帝亚,也不能免除汤饭的恶作。「以净的酥油、以不净的酥油」,此语是依净肉与不净肉的有情而说的。
§261
261.Mahānāmasikkhāpadaṃ nāma upari cātumāsapaccayapavāraṇāsikkhāpadaṃ (pāci. 303 ādayo). Agilāno hi appavāritaṭṭhāne viññāpentopi kālaparicchedaṃ, bhesajjaparicchedaṃ vā katvā saṅghavasena pavāritaṭṭhānato taduttari viññāpentena, paricchedabbhantarepi na bhesajjakaraṇīyena rogena bhesajjaṃ viññāpentena ca samo hotīti ‘‘mahānāmasikkhāpadena kāretabbo’’ti vuttaṃ. Paṇītabhojanatā, agilānatā, akataviññattiyā paṭilābho, ajjhoharaṇanti imānettha cattāri aṅgāni.
大名学处,名为上面的四月药资邀请学处(巴吉帝亚第303条等)。因为无病者,即使在未被邀请处请求时,若作时限或药限后,从僧团方式被邀请处请求超过那个,或者在限度之内以非应作药的病请求药,则与之相同,故说「应以大名学处来处理」。美食性、无病性、未作请求而获得、吞咽,这四者是此处的要素。
Paṇītabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 胜妙食学处解释已完毕。
10. Dantaponasikkhāpadavaṇṇanā十、齿木学处解释
§263
263. Dasame ghanabaddhoti ghanamaṃsena sambaddho, kathinasaṃhatasarīroti attho.
第十条中「结实」者,与坚实的肉相连结,意思是身体坚硬凝聚。
§264
264.Mukhadvāranti mukhato heṭṭhā dvāraṃ mukhadvāraṃ, galanāḷikanti attho. Evañca nāsikāya paviṭṭhampi mukhadvāraṃ paviṭṭhameva hoti, mukhe pakkhittamattañca appaviṭṭhaṃ. Āhāranti ajjhoharitabbaṃ kālikaṃ adhippetaṃ, na udakaṃ. Tañhi bhesajjasaṅgahitampi akālikameva paṭiggahitasseva kālikattā. Udake hi paṭiggahaṇaṃ na ruhati. Teneva bhikkhunā tāpitena udakena cirapaṭiggahitena ca akappiyakuṭiyaṃ vutthena ca saha āmisaṃ bhuñjantassāpi sāmapākādidoso na hoti. Vakkhati hi ‘‘bhikkhu yāguatthāya…pe… udakaṃ tāpeti, vaṭṭatī’’tiādi (pāci. aṭṭha. 265). Bhikkhū pana etaṃ adhippāyaṃ tadā na jāniṃsu. Tenāha ‘‘sammā atthaṃ asallakkhetvā’’tiādi.
「口门」者,从口向下的门为口门,意思是咽喉。如此,即使从鼻孔进入的也是进入口门,仅仅放入口中的则未进入。「食物」者,所指的是应吞咽的时限食,不是水。因为那个即使被摄入药中也是非时限的,由于已受持的缘故是时限的。因为对于水,受持不成立。因此,比库以自己加热的水、长久受持的水、以及住在不净屋中的水,与食物一起食用时,也没有自煮等过失。因为将说「比库为了粥……乃至……加热水,允许」等(巴吉帝亚注释第265条)。但是比库们当时不知道这个意趣。因此说「未正确观察义理」等。
§265
265.Rathareṇumpīti rathe gacchante uṭṭhahanareṇusadisareṇuṃ. Tena tato sukhumaṃ ākāse paribbhamanakaṃ dissamānampi abbohārikanti dasseti. Akallakoti gilāno.
「车尘」者,车辆行走时升起的尘埃般的尘埃。以此显示:比那更细微的、在空中飘动的、可见的,也是非时限食。「病人」者,生病者。
‘‘Gahetuṃ vā…pe… tassa orimantenā’’ti iminā ākāse ujuṃ ṭhatvā parena ukkhittaṃ gaṇhantassāpi āsannaṅgabhūtapādatalato paṭṭhāya hatthapāso paricchinditabbo, na pana sīsantato paṭṭhāyāti dasseti. Tattha ‘‘orimantenā’’ti imassa heṭṭhimantenāti attho gahetabbo.
「取……乃至……以那个的此边」,以此显示:即使站在空中笔直地接受他人举起的,也应从作为近身支分的脚掌开始限定手的范围,而不应从头顶开始。其中「此边」,应取「下边」之义。
Ettha ca pavāraṇāsikkhāpadaṭṭhakathāyaṃ ‘‘sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāyā’’tiādinā (pāci. aṭṭha. 238-239) paṭiggāhakānaṃ āsannaṅgassa pārimantato paṭṭhāya paricchedassa dassitattā idhāpi ākāse ṭhitassa paṭiggāhakassa āsannaṅgabhūtapādaṅgulassa pārimantabhūtato paṇhipariyantassa heṭṭhimatalato paṭṭhāya, dāyakassa pana orimantabhūtato pādaṅgulassa heṭṭhimatalato paṭṭhāya hatthapāso paricchinditabboti daṭṭhabbaṃ. Imināva nayena bhūmiyaṃ nipajjitvā ussīse nisinnassa hatthato paṭiggaṇhantassapi āsannasīsaṅgassa pārimantabhūtato gīvantato paṭṭhāyeva hatthapāso minitabbo, na pādatalato paṭṭhāya. Evaṃ nipajjitvā dānepi yathānurūpaṃ veditabbaṃ. ‘‘Yaṃ āsannataraṃ aṅga’’nti hi vuttaṃ.
此中,在『自恣学处注疏』中,以「若比库坐着,从座位的远端开始」等语(《巴吉帝亚注疏》238-239),已显示受取者座位肢体远端开始的界限。因此,此处对于站立在空中的受取者,应从作为其近身肢体的足趾远端、即脚跟边际的下表面开始测量;而对于施者,则应从其近端、即足趾的下表面开始测量手臂范围。以此同样方式,对于躺在地上、从头部坐着者的手中受取者,也应仅从近头肢体远端、即颈部开始测量手臂范围,而非从足底开始。如此躺卧而施予时,也应如理了知。因为已说「最近的肢体」。
Paṭiggahaṇasaññāyāti ‘‘mañcādinā paṭiggahessāmī’’ti uppāditasaññāya. Iminā ‘‘paṭiggaṇhāmī’’ti vācāya vattabbakiccaṃ natthīti dasseti. Katthaci aṭṭhakathāsu, padesesu vā. Asaṃhārime phalaketi thāmamajjhimena purisena asaṃhāriye. Puñchitvā paṭiggahetvāti puñchitepi rajanacuṇṇasaṅkāya sati paṭiggahaṇatthāya vuttaṃ, nāsati. Taṃ panāti patitarajaṃ appaṭiggahetvā upari gahitapiṇḍapātaṃ. Anāpattīti durupaciṇṇādidoso natthi. ‘‘Anupasampannassa dassāmī’’tiādipi vinayadukkaṭaparihārāya vuttaṃ. Tathā akatvā gahitepi paṭiggahetvā paribhuñjato anāpatti eva. ‘‘Anupasampannassa datvā’’ti idampi purimābhogānuguṇatāya vuttaṃ.
「在受取想中」者,在生起「我将以床座等受取」之想中。以此显示不必以「我受取」之语言来作应作之事。在某些注疏中,或在某些地方。「不可搬运的板」者,强壮中等的人所不能搬运者。「擦拭后受取」者,即使擦拭后,若有染色粉末混杂,为了受取而说,非无混杂时。「那个」者,未受取落下的尘土,而取上面已取的钵食。「无罪」者,无难以实行等过失。「我将给予未达上者」等,也是为了避免律恶作而说。如此不作而取时,受取后食用也无罪。「给予未达上者后」,此也是随顺前面享用而说。
Carukenāti khuddakabhājanena. Abhihaṭattāti diyyamānakkhaṇaṃ sandhāya vuttaṃ. Datvā apanayanakāle pana chārikā vā bindūni vā patanti, puna paṭiggahetabbaṃ abhihārassa vigatattāti vadanti. Taṃ yathā na patati, tathā apanessāmīti pariharante yujjati. Pakatisaññāya apanente abhihāro na chijjati, taṃ paṭiggahitameva hoti. Mukhavaṭṭiyāpi gahetuṃ vaṭṭatīti abhihariyamānassa pattassa mukhavaṭṭiyā uparibhāge hatthaṃ pasāretvā phusituṃ vaṭṭati.
「以小器」者,以小容器。「被带来性」者,就施予之刹那而说。然而,施予后在移开时,若灰烬或液滴落下,应再受取,因为带来已消失,如是说。那样不落下地移开者是适当的。以本性想移开时,带来不断,那个即是已受取。「在钵口边缘取也适当」者,对于被带来的钵,伸手触及钵口边缘上部是适当的。
Pādena pelletvāti ‘‘pādena paṭiggahessāmī’’tisaññāya akkamitvā. Kecīti abhayagirivāsino. Vacanamattamevāti paṭibaddhappaṭibaddhanti saddamattameva nānaṃ, kāyapaṭibaddhameva hoti. Tasmā tesaṃ vacanaṃ na gahetabbanti adhippāyo.
「以足推」者,以「我将以足受取」之想而踩踏。「某些人」者,无畏山住者。「仅是言语」者,「系缚、系缚」仅是声音而已,非其他,仅是身系缚。因此,不应取彼等之说,此为意趣。
Tena āharāpetunti yassa bhikkhuno santikaṃ gataṃ, taṃ idha ānehīti āṇāpetvā tena āharāpetuṃ itarassa vaṭṭatīti attho. Na tato paranti tadaheva sāmaṃ appaṭiggahitaṃ sandhāya vuttaṃ. Tadaheva paṭiggahitaṃ pana punadivasādīsu appaṭiggahetvāpi paribhuñjituṃ vaṭṭatīti vadanti.
「令彼带来」者,对于前往某比库处者,命令「从此处带来」,令彼带来,对另一人是适当的,此为义。「不超过那个」者,就当日自己未受取而说。然而,当日已受取者,在次日等即使不受取也适当食用,如是说。
Khiyyantīti khayaṃ gacchanti, tesaṃ cuṇṇehi thullaccayaappaṭiggahaṇāpattiyo na hontīti adhippāyo. ‘‘Navasamuṭṭhita’’nti eteneva ucchuādīsu abhinavalaggattā abbohārikaṃ na hotīti dasseti. Eseva nayoti sannidhidosādiṃ sandhāya vadati. Tenāha ‘‘na hī’’tiādi. Tena ca paṭiggahaṇaṅgesu pañcasupi samiddhesu ajjhoharitukāmatāya gahitameva paṭiggahitaṃ nāma hoti ajjhoharitabbesu eva paṭiggahaṇassa anuññātattāti dasseti. Tathā bāhiraparibhogatthāya gahetvā ṭhapitatelādiṃ ajjhoharitukāmatāya sati paṭiggahetvā paribhuñjituṃ vaṭṭati.
「被消耗」者,趋于消耗,以彼等粉末,土喇吒亚不受取罪不生,此为意趣。「新生起」者,以此显示甘蔗等因新鲜附着性,不成为可储藏物。此同样方式者,就储藏过失等而说。因此说「因为不」等。以此,在受取五支全部具足时,以欲食用之意而取者,名为已受取,因为仅对应食用物许可受取,如是显示。如此,为外用享用目的而取置的油等,若有欲食用之意,受取后食用是适当的。
Kesañcītiādīsu anupasampannānaṃ atthāya katthaci ṭhapiyamānampi hatthato muttamatte eva paṭiggahaṇaṃ na vijahati, atha kho bhājane patitameva paṭiggahaṇaṃ vijahati. Bhājanañca bhikkhunā punadivasatthāya apekkhitamevāti taggatampi āmisaṃ duddhotapattagataṃ viya paṭiggahaṇaṃ na vijahatīti āsaṅkāya ‘‘sāmaṇerassa hatthe pakkhipitabba’’nti vuttanti veditabbaṃ. Īdisesu hi yutti na gavesitabbā, vuttanayeneva paṭipajjitabbaṃ. ‘‘Pattagatā yāgū’’ti iminā pattamukhavaṭṭiyā phuṭṭhepi kūṭe yāgu paṭiggahitā, uggahitā vā na hoti bhikkhuno anicchāya phuṭṭhattāti dasseti. Āropetīti hatthaṃ phusāpeti. Paṭiggahaṇūpagaṃ bhāraṃ nāma majjhimassa purisassa ukkhepārahaṃ. Na pidahitabbanti hatthato muttaṃ sandhāya vuttaṃ, hatthagataṃ pana itarena hatthena pidahato, hatthato muttampi vā aphusitvā uparipidhānaṃ pātentassa na doso.
「对于某些」等句中:即使为了未达上者的利益而置于某处,从手中放下之时即不舍弃受取,然而落入容器中时才舍弃受取。又因为容器是比库为了次日之用而期待的,故连同其中的食物,如同落入难洗之钵中的食物一般,不舍弃受取——为了避免这种疑虑,故说「应置于沙玛内拉手中」,应如是了知。对于这类情况,不应寻求理由,应依所说之方式行持。「落入钵中的粥」这句话显示:即使粥触及钵口边缘的边沿,若比库不愿意而触及,则粥未被受取,也未被取得。「使之接触」者,使之触及手。「可受取的重量」者,即中等人能够举起的重量。「不应盖覆」者,是就从手中放下而说;但若以另一只手盖覆手中所持之物,或者不触碰已从手中放下之物而从上方放下盖子,则无过失。
Paṭiggaṇhātīti chāyatthāya upari dhārayamānā mahāsākhā yena kenaci chijjeyya, tattha laggarajaṃ mukhe pāteyya cāti kappiyaṃ kārāpetvā paṭiggaṇhāti. Kuṇḍaketi mahāghaṭe. Tasmimpīti cāṭighaṭepi. Gāhāpetvāti appaṭiggahitaṃ kālikaṃ gāhāpetvā.
「受取」者:为了遮荫而在上方支撑的大树枝,若被任何东西切断,其中的树脂可能落入口中,故令作净后受取。「大瓮」者,大罐中。「在其中」者,也在小罐中。「令取」者,令取未受取的时限食。
Dutiyattherassāti ‘‘therassa pattaṃ mayhaṃ dethā’’ti tena attano pariccajāpetvā dutiyattherassa deti. Ettha panāti pattaparivattane. Kāraṇanti ettha yathā ‘‘sāmaṇerā ito amhākampi dentī’’ti vitakko uppajjati, na tathāti kāraṇaṃ vadanti, tañca yuttaṃ. Yassa pana tādiso vitakko natthi, tena aparivattetvāpi bhuñjituṃ vaṭṭati.
「给第二位长老」者:以「请将长老的钵给我」之语,令他舍弃自己的钵后,给予第二位长老。「然而在此」者,在钵的转换中。「理由」者,在此说明理由:如「沙玛内拉们从这里也给我们」这样的寻思会生起,不是那样——这是理由,这也是合理的。但对于没有这种寻思的人,即使不转换也可以食用。
Niccāletunti cāletvā pāsāṇasakkharādiapanayaṃ kātuṃ. Uddhanaṃ āropetabbanti anaggikaṃ uddhanaṃ sandhāya vuttaṃ. Uddhane paccamānassa āluḷane upari apakkataṇḍulā heṭṭhā pavisitvā paccatīti āha ‘‘sāmaṃpākañceva hotī’’ti.
「为了移动」者,为了移动后去除石块碎石等。「应使之接触炉灶」者,是就非火炉灶而说。对于在炉灶上煮食时的搅拌,上方未煮熟的米粒落入下方而煮熟,故说「即成为自煮」。
Ādhārake patto ṭhapitoti appaṭiggahitāmiso patto puna paṭiggahaṇatthāya ṭhapito. Ekaggahaṇenevāti sāmaṇerānaṃ gahitassa puna acchaḍḍanavasena gahaṇena. Bhuñjituṃ vaṭṭatīti dhūmavaṭṭiyā tadahupaṭiggahitattā vuttaṃ. Bhattuggārotiādi abbohārikappasaṅgena vikālabhojanavinicchayadassanaṃ. Samuddodakenāti appaṭiggahitena. Himakarakā nāma kadāci vassodakena saha patanakā pāsāṇalekhā viya ghanībhūtaudakavisesā, tesu paṭiggahaṇakiccaṃ natthi. Tenāha ‘‘udakagatikā evā’’ti. Purebhattameva vaṭṭatīti appaṭiggahitāpattīhi abbohārikampi vikālabhojanāpattīhi sabbohārikanti dasseti.
「钵置于支架上」者,含有未受取食物的钵,为了再次受取而放置。「仅以一次取」者,通过沙玛内拉们所取之物的再次丢弃方式的取。「可以食用」者,因为通过烟的接触,是当日受取的,故如是说。「炉火」等,通过非时限食物的关联,显示非时食的判定。「以海水」者,以未受取的。「冰块」者,有时与雨水一起降落的、如石片般凝固的特殊水块,对这些没有受取的作用。故说「只是水的状态」。「仅在食前可以」者,显示:以未受取而无过失的,也以非时食而有过失,故一切都有过失。
Laggatīti mukhe ca hatthe ca mattikāvaṇṇaṃ dasseti. Bahalanti hatthamukhesu alagganakampi paṭiggahetabbaṃ. Vāsamattanti reṇukhīrābhāvaṃ dasseti. Ākirati paṭiggahetabbanti puppharasassa paññāyanato vuttaṃ.
「附着」者,在口中和手上显示泥土的颜色。「浓厚」者,即使不附着于手口,也应受取。「仅香气」者,显示没有花粉乳汁。「洒落应受取」者,是就花汁的明显而说。
Mahābhūtesūti pāṇasarīrasannissitesu pathavīādimahābhūtesu. Sabbaṃ vaṭṭatīti attano, paresañca sarīranissitaṃ sabbaṃ vaṭṭati. Akappiyamaṃsānulomatāya thullaccayādiṃ na janetīti adhippāyo. Patatīti attano sarīrato vicchinditvā patati. ‘‘Rukkhato chinditvā’’ti vuttattā mattikatthāya pathaviṃ khaṇituṃ, aññampi yaṃkiñci mūlapaṇṇādivisabhesajjaṃ chinditvā chārikaṃ akatvāpi appaṭiggahitampi paribhuñjituṃ vaṭṭatīti daṭṭhabbaṃ. Appaṭiggahitatā, ananuññātatā, dhūmādiabbohārikatābhāvo, ajjhoharaṇanti imānettha cattāri aṅgāni.
「于诸大种」者,于依止有情身体的地等大种。「一切允许」者,依止自己及他人身体的一切皆允许。意趣是:依不适当肉的顺从性,不生土喇吒亚等。「落下」者,从自己身体切断而落下。因说「从树切断」之故,应见为:为了泥土之义而掘地,以及切断任何其他根、叶等种种药物,即使未作灰烬,即使未受取,亦允许受用。未受取性、未许可性、无烟等不取出性、吞咽,此等为此处四支。
Dantaponasikkhāpadavaṇṇanā niṭṭhitā. · 齿木学处解释已完毕。
Niṭṭhito bhojanavaggo catuttho. · 第四食物品已完毕。
5. Acelakavaggo
五、裸行者品
1. Acelakasikkhāpadavaṇṇanā一、裸行者学处注释
§273
273. Pañcamavaggassa paṭhame mayhaṃ nāmāti bhikkhunā bhūmiyaṃ ṭhapetvā dinnampi sandhāya vadati. Aññatitthiyatā, ananuññātatā, ajjhoharaṇīyatā, ajjhoharaṇatthāya sahatthā anikkhittabhājane dānanti imānettha cattāri aṅgāni.
二七三、第五品之第一中,「我的名字」者,比库连结即使置于地上而施与亦说。外道性、未许可性、应吞咽性、为吞咽之故以自手置于未放下的钵中而施与,此等为此处四支。
Acelakasikkhāpadavaṇṇanā niṭṭhitā. · 裸行者学处注释已毕。
2. Uyyojanasikkhāpadavaṇṇanā二、驱逐学处注释
§274
274. Dutiye anācāraṃ ācaritukāmatā, tadatthameva upasampannassa uyyojanā, tassa upacārātikkamoti imānettha tīṇi aṅgāni.
二七四、第二中,欲行非行、正为此故对已达上者的驱使、对彼的近行之违越,此等为此处三支。
Uyyojanasikkhāpadavaṇṇanā niṭṭhitā. · 驱逐学处注释已毕。
3. Sabhojanasikkhāpadavaṇṇanā三、与食学处注释
§281
281. Tatiye pāḷiyaṃ khuddake ghareti ettha khuddakaṃ gharaṃ nāma pañcahatthato ūnakavitthāraṃ adhippetaṃ. Tattha ca piṭṭhasaṅghāṭato hatthapāse avijahitepi piṭṭhivaṃsātikkamo hotīti āha ‘‘piṭṭhivaṃsaṃ atikkamitvā’’ti. Yathā tathā vā katassāti piṭṭhivaṃsaṃ āropetvā vā anāropetvā vā katassa.
二八一、第三中,于经文「于小屋」,此处所谓小屋者,意指宽度不足五肘。于其中,即使在一肘之距离内未离开背桑喀帝,亦有背脊之违越,故说『违越背脊』。「无论如何所作」者,无论登上背脊或未登上而所作。
§283
283. Pāḷiyaṃ vītarāgāti apariyuṭṭhitarāgānaṃ, anāgāmīnañca saṅgaho. Sacittakanti anupavisitvā nisīdanacittena sacittakaṃ. Pariyuṭṭhitarāgajāyampatikānaṃ sannihitatā, sayanigharatā, dutiyassa bhikkhuno abhāvo, anupakhajja nisīdananti imānettha cattāri aṅgāni.
二八三、经文中「离贪」者,摄取未被贪缠者及不还者。「有心」者,未坐入而以坐具之心有心。被贪缠之妻妾的接近性、床褥性、第二比库之不存在、侵入而坐,此等为此处四支。
Sabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 与食学处注释已毕。
§284-289
284-289. Catutthapañcamāni vuttatthāni.
第四、第五【学处】,已说其义。
6. Cārittasikkhāpadavaṇṇanā6. 遮利德学处注释
§298
298. Chaṭṭhe ‘‘pariyesitvā ārocanakiccaṃ nāma natthī’’ti vuttattā yo apariyesitabbo upasaṅkamituṃ yuttaṭṭhāne dissati, so sacepi pakativacanassa savanūpacāraṃ atikkamma ṭhito upagantvā āpucchitabbo. Tenāha ‘‘api ca…pe… yaṃ passati, so āpucchitabbo’’tiādi.
第六【学处】中,因已说「寻求后告知之事,名为不存在」,故凡不应寻求者,若在适宜前往之处见到,即使超越普通言语之听闻范围而立,亦应前往询问。故说「然而……乃至……凡所见者,应询问」等。
§302
302. Anāpattivāre cettha antarārāmādīnaññeva vuttattā vihārato gāmavīthiṃ anuññātakāraṇaṃ vinā atikkamantassāpi āpatti hoti, na pana gharūpacāraṃ atikkamantasseva.
无犯之段中,此处因仅说内寺等,故从寺院超越村街,若无开许之因,亦有犯,但非仅超越家之近处即犯。
Yaṃ pana pāḷiyaṃ ‘‘aññassa gharūpacāraṃ okkamantassa…pe… paṭhamaṃ pādaṃ ummāraṃ atikkāmetī’’tiādi vuttaṃ. Taṃ gāme paviṭṭhaṃ sandhāya vuttaṃ, tathāpi aññassa gharūpacāraṃ anokkamitvā vīthimajjheneva gantvā icchiticchitagharadvārābhimukhe ṭhatvā manusse oloketvā gacchantassāpi pācittiyameva. Tattha keci ‘‘vīthiyaṃ atikkamantassa gharūpacāragaṇanāya āpattiyo’’ti vadanti. Aññe pana ‘‘yāni kulāni uddissa gato, tesaṃ gaṇanāyā’’ti. Pañcannaṃ bhojanānaṃ aññatarena nimantanasādiyanaṃ, santaṃ bhikkhuṃ anāpucchanā, bhattiyagharato aññagharūpasaṅkamanaṃ, majjhanhikānatikkamo, samayāpadānaṃ abhāvoti imānettha pañca aṅgāni.
然而经文中所说「进入他人家之近处……乃至……第一足超越门槛」等,是就已入村而说。即使如此,不进入他人家之近处,仅在街道中间行走,面向所欲之家门而立,观察人们后离去者,亦有巴吉帝亚。对此,有些人说「在街道超越者,以家之近处计数而有罪」。另有人则说「以所为之诸家计数」。五种食物中接受任一之邀请、不询问在场之比库、从施食家前往他家近处、超越正午、无时限之给予,此处有此五支。
Cārittasikkhāpadavaṇṇanā niṭṭhitā. · 遮利德学处注释完毕。
7. Mahānāmasikkhāpadavaṇṇanā7. 大名学处注释
§303
303. Sattame mahānāmoti sukkodanassa putto anuruddhattherassa, satthu ca jeṭṭhabhātā. Ānandatthero amitodanassa putto, nandatthero pana suddhodanasseva.
第七【学处】中,大名者,是净饭王之子、阿努儒达长老之【弟】、导师之堂兄弟。阿难长老是阿弥德达那之子,而难德长老则是净饭王之【子】。
§305
305. Pāḷiyaṃ kālaṃ āharissathāti ajjatanaṃ kālaṃ vītināmessatha, sve bhesajjaṃ harissathāti vā attho. ‘‘Atthi pavāraṇā bhesajjapariyantā ca rattipariyantā cā’’ti tatiyakoṭṭhāse niyamitameva bhesajjaṃ niyamitakālantareyeva gahetabbaṃ, na tato bahi. Itarathā visuṃ payojanaṃ natthīti daṭṭhabbaṃ. Sapariyantā saṅghapavāraṇā, taduttari bhesajjaviññatti, agilānatāti imānettha tīṇi aṅgāni.
经文中「将持时」者,义为将度过今日之时,或明日将持药。「有限定与药为限及夜为限之施与」,在第三项中,限定之药应于限定之时间内受取,不得超出。否则应知别无用处。有限之僧团施与、超过彼者之药之告知、非病,此处有此三支。
Mahānāmasikkhāpadavaṇṇanā niṭṭhitā. · 大名学处注释完毕。
8. Uyyuttasenāsikkhāpadavaṇṇanā8. 出征军队学处注释
§315
315. Aṭṭhame ekamekanti ettha duvaṅginīpi tivaṅginīpi senā saṅgayhati. Uyyuttacaturaṅgasenādassanāya tathārūpapaccayādiṃ vinā gamanaṃ, ananuññātokāse dassananti imānettha dve aṅgāni.
315. 第八条中「一一」者:此处包括二支军队与三支军队。前往观看已出动的四支军队,无如是因缘等而前往,在未经许可之处观看,此处有此二支。
Uyyuttasenāsikkhāpadavaṇṇanā niṭṭhitā. · 出征军队学处注释完毕。
9. Senāvāsasikkhāpadavaṇṇanā九、军营住宿学处注释
§319
319. Navame senāya catuttho sūriyatthaṅgamo, agilānatāti imānettha dve aṅgāni.
319. 第九条中,与军队同在至第四日落,非病,此处有此二支。
Senāvāsasikkhāpadavaṇṇanā niṭṭhitā. · 军营住宿学处注释完毕。
10. Uyyodhikasikkhāpadavaṇṇanā十、往观战阵学处注释
§322
322. Dasame pāḷiyaṃ kati te lakkhāni laddhānīti kittakā tayā laddhāti attho. Uyyodhikādidassanāya tathārūpapaccayaṃ vinā gamanaṃ, ananuññātokāse dassananti imānettha dve aṅgāni.
322. 第十条中,圣典文句「你获得了多少相?」,意为「你获得了多少?」。为观看战斗等,无如是因缘而前往,在未经许可之处观看,此处有此二支。
Uyyodhikasikkhāpadavaṇṇanā niṭṭhitā. · 往观战阵学处注释完毕。
Niṭṭhito acelakavaggo pañcamo. · 第五裸形外道品终了。
6. Surāpānavaggo
6. 饮酒品
1. Surāpānasikkhāpadavaṇṇanā一、饮酒学处注释
§328
328. Chaṭṭhavaggassa paṭhame pāḷiyaṃ kiṇṇapakkhittāti piṭṭhapūvādiṃ apakkhipitvā kiṇṇasaṅkhātaṃ dhaññaṅkurādisurābījaṃ pakkhipitvā katā. Sambhārasaṃyuttāti sāsapādianekasambhārehi saññuttā.
328. 第六品第一条中,圣典文句「投入谷粉者」,谓不投入面粉饼等,而投入称为谷粉之谷芽等酒种所制成。「与配料相应者」,谓与芥子等众多配料相应。
Madhukatālanāḷikerādipupphādiraso ciraparivāsito pupphāsavo nāma. Tathā panasādi phalāsavo. Muddikaraso madhvāsavo. Ucchuraso guḷāsavo. Tiphalatikaṭukādinānāsambhārānaṃ raso ciraparivāsito sambhārasaṃyutto. Bījato paṭṭhāyāti yathāvuttānaṃ piṭṭhādīnaṃ majjatthāya bhājane pakkhittakālato paṭṭhāya.
「花酒」者,谓摩度咖树、棕榈树、椰子树等之花等汁液长时放置。如是波罗蜜果等为「果酒」。蜜汁为「蜜酒」。甘蔗汁为「糖酒」。「与配料相应者」,谓三果三辛等种种配料之汁液长时放置,与配料相应。「从种子开始」者,谓从如前所说之面粉等为醉之目的投入容器之时开始。
§329
329.Loṇasovīrakaṃ suttañca anekehi dabbasambhārehi abhisaṅkhato bhesajjaviseso. Uyyuttasikkhāpadānaṃ acittakalokavajjesu lokavajjatā pubbe vuttanayāvāti tattha kiñcipi avatvā idha tehi asādhāraṇavatthuvisesasiddhāya acittakapakkhepi akusalacittatāya taṃ lokavajjatādivisesaṃ dassetumeva ‘‘vatthuajānanatāya cetthā’’tiādinā vuttanti veditabbaṃ. Yaṃ panettha vattabbaṃ, taṃ paṭhamapārājikavaṇṇanāyaṃ vitthārato sāratthadīpaniyaṃ viraddhaṭṭhānavisodhanavasena vuttanti tattheva gahetabbaṃ. Majjabhāvo, tassa pānañcāti imānettha dve aṅgāni.
三二九、盐酸汤者,经与众多药物材料精制而成的药品特类。于「伍育德学处」中,关于无心物与世间所呵中的世间所呵性,依前述方式。于此,未说任何内容,为了成立彼等不共事物特性,即使在无心物方面,因有不善心性,为了显示彼世间所呵性等特性,故以「此中因不知事物」等语而说,应如是知。然而,此中应说者,于初巴拉基咖注释中,依义理灯明,以破坏处所净化方式详细说明,应于彼处取之。酒之状态与饮彼,此中此二为支分。
Surāpānasikkhāpadavaṇṇanā niṭṭhitā. · 饮酒学处解释完毕。
2. Aṅgulipatodakasikkhāpadavaṇṇanā二、指戳学处解释
§330
330. Dutiye hasādhippāyatā, upasampannassa kāyena kāyāmasananti imānettha dve aṅgāni.
三三〇、于第二中,笑之意趣,对达上者以身触身,此中此二为支分。
Aṅgulipatodakasikkhāpadavaṇṇanā niṭṭhitā. · 指戳学处解释完毕。
3. Hasadhammasikkhāpadavaṇṇanā三、嬉戏法学处解释
§338
338. Tatiye pāḷiyaṃ hasadhamme hasadhammasaññītiādīsu uplavādimattaṃ kiṃ hasadhammo hotīti gahaṇavasena sati karaṇīye kariyamānaṃ hasadhammaṃ hasadhammoti gahaṇavasena attho veditabbo. Ussārentoti udake ṭhitaṃ nāvaṃ tīre āropento.
三三八、于第三中,于经文「于笑法中有笑法想」等处,仅取戏笑之量,何者为笑法耶?依取之方式,于应作事中正作时,取笑法为笑法,依取之方式,应知其义。「令浮起」者,令立于水中之船登上岸。
Patanuppatanavāresūti udakassa uparitale maṇḍūkagatiyā patanuppatanavasena gamanatthaṃ khittāya ekissā kathalāya vasena vuttaṃ. Udakassa uparigopphakatā, hasādhippāyena kīḷananti dve aṅgāni.
「于沉没浮起之时」者,依水之上表面,以蛙行方式,依沉没浮起方式,为行之目的,依一投掷之木板方式而说。水之上浮性,以笑之意趣而戏,此二为支分。
Hasadhammasikkhāpadavaṇṇanā niṭṭhitā. · 嬉戏法学处解释完毕。
4. Anādariyasikkhāpadavaṇṇanā四、不恭敬学处解释
§344
344. Catutthe suttānulomanti mahāpadesā. Aṭṭhakathātipi vadanti. Upasampannassa paññattena vacanaṃ, anādariyakaraṇanti dve aṅgāni.
三四四、于第四中,「随顺经」者,大教示。亦说为「注疏」。对达上者以制定之语言,作不恭敬,此二为支分。
Anādariyasikkhāpadavaṇṇanā niṭṭhitā. · 不恭敬学处解释终了。
5. Bhiṃsāpanasikkhāpadavaṇṇanā五、恐吓学处解释
§345
345. Pañcame upasampannatā, tassa dassanasavanavisaye bhiṃsāpetukāmatāya vāyamananti dve aṅgāni.
三四五、于第五中,达上性,于彼见闻境中,以欲恐吓之欲而努力,此二为支分。
Bhiṃsāpanasikkhāpadavaṇṇanā niṭṭhitā. · 恐吓学处解释终了。
6. Jotisikkhāpadavaṇṇanā六、火光学处解释
§354
354. Chaṭṭhe alātaṃ patitanti aggikapālato bahi patitaṃ. Vijjhātanti vijjhātaṃ alātaṃ kapālaggimhi pakkhipitvā jālentassa pācittiyaṃ, tathā kevalaṃ indhanaṃ pātentassapi vijjhātaṃ kapālaggiṃ mukhavātādinā ujjālentassapi. Gilānatādikāraṇābhāvo, visibbetukāmatā, samādahananti tīṇi aṅgāni.
第六条。『火炭落下』者,从火盆外落下也。『燃烧』者,燃烧火炭,将火炭投入盆火中使之燃烧者,巴吉帝亚;如是,仅仅投入燃料者,亦『燃烧』;以口风等使盆火燃旺者,亦然。无病等之因、欲使燃烧、点燃,此三者为要素。
Jotisikkhāpadavaṇṇanā niṭṭhitā. · 火光学处解释终了。
7. Nahānasikkhāpadavaṇṇanā七、沐浴学处解释
§357
357. Sattame pāḷiyaṃ nagare thakiteti ettha raññā ciraṃ nahāyitukāmena ‘‘ahaṃ bahi uyyāne katārakkho vasissāmi, nagaraṃ thaketvā gopethā’’ti anuññātā, te thakiṃsūti daṭṭhabbaṃ. Asambhinnenāti anaṭṭhena, taṃ divasaṃ puna aggahitālaṅkārena pabuddhamattenāti adhippāyo. Majjhimadese ūnakaddhamāsanahānaṃ, samayādīnaṃ abhāvoti dve aṅgāni.
第七条。律文中『城市被封闭』者,于此,王欲长时沐浴,许可『我将住于外园中有守护处,汝等封闭城市守护之』,彼等封闭之,应如是见。『未开启』者,未开也,其日尚未再取装饰品、仅醒来而已,此为意趣。中部地区不足半月之浴、无特定时节等,此二者为要素。
Nahānasikkhāpadavaṇṇanā niṭṭhitā. · 沐浴学处注释已结束。
8. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā第八，作坏色学处注释。
§368
368. Aṭṭhame paṭiladdhanavacīvarenāti ettha pubbe akatakappaṃ katipāhaṃ nivāsanatthāya tāvakālikavasena laddhampi saṅgayhatīti vadanti.
第八条。『以新得衣』者,于此,有人说:先前未作净之衣,为穿着数日之暂时性而得者,亦摄入。
§369
369. ‘‘Navaṃ nāma akatakappa’’nti sāmaññato vuttattā aññena bhikkhunā kappabinduṃ datvā paribhuttaṃ cīvaraṃ, tena vā, tato labhitvā aññena vā kenaci dinnampi katakappameva navaṃ nāma na hotīti daṭṭhabbaṃ. ‘‘Nivāsetuṃ vā pārupituṃ vā’’ti vuttattā aṃsabaddhakāsāvampi pārupitabbato kappaṃ kātabbanti vadanti. Cammakāranīlaṃ nāma cammaṃ nīlavaṇṇaṃ kātuṃ yojiyamānaṃ nīlaṃ. Pakatinīlamevāti keci. Yathāvuttacīvarassa akatakappatā, anaṭṭhacīvarāditā, nivāsanāditāti tīṇi aṅgāni.
『新者,名为未作净』,因通说故,由另一比库给予净点后受用之衣,或由彼,或从彼得后由任何其他人所给者,亦已作净,新者名非此,应如是见。因说『穿着或披覆』故,有人说:肩系袈裟亦应披覆,故应作净。『皮革蓝』者,名为使皮革成蓝色而配制之蓝。有人说:本性蓝也。如所说衣之未作净性、未坏衣等性、穿着等性,此三者为要素。
Dubbaṇṇakaraṇasikkhāpadavaṇṇanā niṭṭhitā. · 作坏色学处注释已结束。
9. Vikappanasikkhāpadavaṇṇanā第九，净施学处注释。
§374
374. Navame yenāti yena saddhiṃ, yassa santiketi attho. Sāmaṃ vikappitassa apaccuddhāro, vikappanupagacīvaratā, avissāsena paribhogoti tīṇi aṅgāni.
第九条。『与谁』者,与谁一起,于谁之处,此为意趣。自己回向者之不取回、回向所得衣性、以不信任而受用,此三者为要素。
Vikappanasikkhāpadavaṇṇanā niṭṭhitā. · 净施学处注释已结束。
10. Cīvaraapanidhānasikkhāpadavaṇṇanā第十，藏匿衣学处注释。
§378
378. Dasame pāḷiyaṃ antamaso hasāpekkhopīti api-saddena atheyyacittaṃ kodhena dukkhāpetukāmaṃ, avaṇṇaṃ pakāsetukāmañca saṅgayhati. Teneva ‘‘tivedana’’nti vuttaṃ. Upasampannassa pattādīnaṃ apanidhānaṃ, vihesetukāmatādīti dve aṅgāni.
第十条。律文中『乃至笑之期待者亦』,以『亦』字,摄入以盗心、以嗔欲令苦、欲显示过失者。由此故说『三受』。对达上者之钵等之不放置、欲恼害等,此二者为要素。
Cīvaraapanidhānasikkhāpadavaṇṇanā niṭṭhitā. · 藏衣学处注释完毕。
Niṭṭhito surāpānavaggo chaṭṭho. · 第六饮酒品完毕。
7. Sappāṇakavaggo
7. 有生命品
1. Sañciccapāṇasikkhāpadavaṇṇanā一、故意杀生学处注释
§382
382. Sattamassa paṭhame usuṃ saraṃ asati khipatīti issāso. Na hettha kiñci jīvitaṃ nāma visuṃ tiṭṭhatīti sambandho. Tattha pāṇeti satte. Appamattena vattaṃ kātabbanti yathā pāṇakānaṃ vihesāpi na hoti, evaṃ sallakkhetvā otāpanasammajjanādivattaṃ kātabbaṃ. Sesaṃ vuttanayameva.
382. 第七品第一条中,「射箭者无念而射」者,射箭者也。此处无任何生命独立存在,此为关联。其中「生命」者,有情也。「应以不放逸行之」者,应如是观察:使有生命者不受伤害,而行洒水、扫地等事务。其余如前所说。
Sañciccapāṇasikkhāpadavaṇṇanā niṭṭhitā. · 故意杀生学处注释完毕。
2. Sappāṇakasikkhāpadavaṇṇanā二、含生物水学处注释
§387
387. Dutiye udakasaṇṭhānakappadeseti kaddamapāsāṇādibhūmiyaṃ. Tatthāti āsitte kappiyaudake. Sesaṃ vuttanayameva.
387. 第二条中,「水聚集之处」者,泥土、石块等地面也。「于彼处」者,于附着之净水也。其余如前所说。
Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā. · 含生物水学处注释完毕。
3. Ukkoṭanasikkhāpadavaṇṇanā3. 举罪学处注释
§392
392. Tatiye ‘‘tassa bhikkhuno santikaṃ gantvā’’ti vuttattā yassa adhikaraṇaṃ saṅghakammena nihataṃ, tassa sammukhe eva ukkoṭentassa pācittiyaṃ. Parammukhe pana dukkaṭameva.
392. 第三条中,因说「往彼比库处」,故对其诤事已由僧团甘马平息者,于其面前掘起者,巴吉帝亚。于其不在场时,则仅恶作。
§395
395.‘‘Dhammakammeadhammakammasaññī ukkoṭeti, anāpattī’’ti vuttattā anādariyatādi viya ukkoṭanaṃ sayaṃ akusalaṃ na hoti, dhammakammasaññāya, pana vimatiyā ca ukkoṭaneneva akusalaṃ hoti. Yathādhammaṃ nihatatā, jānanā, ukkoṭanāti tīṇi aṅgāni.
395. 因说「如法甘马作非法甘马想而掘起,无罪」,故如不恭敬等,掘起本身非不善,但以如法甘马想及疑而掘起,即成不善。如法平息、知晓、掘起,此三为要素。
Ukkoṭanasikkhāpadavaṇṇanā niṭṭhitā. · 举罪学处注释已毕。
4. Duṭṭhullasikkhāpadavaṇṇanā4. 粗恶学处注释
§399
399. Catutthe āpattiṃ āpajjatiyevāti dhuranikkhepapakkhe vuttaṃ. Vatthupuggaloti āpannapuggalo. Chādetukāmatāya hi sati eva avassaṃ aññassa ārocanaṃ vuttaṃ, vatthupuggalassa ca ārocanā nāma na hotīti paṭicchādanamevāti adhippāyo. Koṭi chinnā hotīti chādessāmīti dhuranikkhepe satipi puggalaparamparāya gacchantī āpattikoṭi chijjati.
399. 第四条中,「必定犯罪」者,于舍弃责任方面所说。「事主人」者,犯罪之人也。因有欲覆藏之心时,必定向他人告知,而向事主人告知则非告知,故唯覆藏而已,此为意趣。「边际已断」者,虽有『我将覆藏』之舍弃责任,但由人传人而去,罪之边际即断。
§400
400.‘‘Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā’’ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāyaṃ ‘‘anupasampannassa…pe… ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā’’ti (pāci. aṭṭha. 82) iminā vacanena virujjhatīti vīmaṃsitabbaṃ. Puggalapemena chādayato cettha ‘‘aññe garahissantī’’ti bhayavasena chādanakkhaṇe paṭighova uppajjatīti ‘‘dukkhavedana’’nti vuttanti daṭṭhabbaṃ. Upasampannassa duṭṭhullāpattijānanaṃ, paṭicchādetukāmatāya dhuranikkhepoti dve aṅgāni.
「未达上者之漏精与身触,此名为粗恶行」者,此于粗恶语学处注疏中,以「未达上者……乃至……从最初五学处为粗恶之行,其余者为非粗恶。然而欲漏精、身触、粗恶量之行,名为其行」此语句相违,应当审察。于此,以人情而覆藏者,于覆藏之刹那,因「他人将呵责」之怖畏而生嗔恚,故说为「苦受」,应如是见。知达上者之粗恶罪,因欲覆藏而卸责,此为二支。
Duṭṭhullasikkhāpadavaṇṇanā niṭṭhitā. · 粗恶学处注释已毕。
5. Ūnavīsativassasikkhāpadavaṇṇanā5. 未满二十岁学处注释
§402
402. Pañcame rūpasippanti heraññikasippaṃ. Gabbhe sayitakālena saddhiṃ vīsatimaṃ vassaṃ paripuṇṇamassāti gabbhavīso.
第五中「色工巧」者,金银工巧也。「与住胎时俱满二十岁」者,胎二十也。
§404
404.Nikkhamanīyapuṇṇamāsīti sāvaṇamāsassa puṇṇamiyā āsāḷhīpuṇṇamiyā anantarapuṇṇamī. Pāṭipadadivaseti pacchimikāya vassūpanāyikāya. Dvādasa māse mātu kucchismiṃ vasitvā mahāpavāraṇāya jātaṃ upasampādentīti attho. ‘‘Tiṃsa rattindivo māso, dvādasamāsiko saṃvaccharo’’ti (a. ni. 3.71; 8.43; vibha. 1023) vacanato ‘‘cattāro māsā parihāyantī’’ti vuttaṃ. Vassaṃ ukkaḍḍhantīti vassaṃ uddhaṃ kaḍḍhanti, ‘‘ekamāsaṃ adhikamāso’’ti chaḍḍetvā vassaṃ upagacchantīti attho. Tasmā tatiyo tatiyo saṃvaccharo terasamāsiko hoti. Te dve māse gahetvāti nikkhamanīyapuṇṇamāsato yāva jātadivasabhūtā mahāpavāraṇā. Tāva ye dve māsā anāgatā, tesaṃ atthāya adhikamāsato laddhe dve māse gahetvā. Tenāha ‘‘yo pavāretvā vīsativasso bhavissatī’’tiādi. ‘‘Nikkaṅkhā hutvā’’ti idaṃ aṭṭhārasannaṃ vassānaṃ ekaadhikamāse gahetvā tato vīsatiyā vassesupi cātuddasīatthāya catunnaṃ māsānaṃ parihāpanena sabbadā paripuṇṇavīsativassataṃ sandhāya vuttaṃ. Pavāretvā vīsativasso bhavissatīti mahāpavāraṇādivase atikkante gabbhavassena saha vīsativasso bhavissatīti attho. Tasmāti yasmā gabbhamāsāpi gaṇanūpagā honti, tasmā. Ekavīsativassoti jātiyā vīsativassaṃ sandhāya vuttaṃ.
「出离满月」者,沙瓦纳月满月日之后,阿萨离满月日之次满月。「初日之日」者,于最后之瓦萨入日。于母胎中住十二月后,于大自恣日出生而令达上,此为义。依「三十昼夜为月,十二月为年」之语句,故说「四月减去」。「拉上年」者,向上拉年,舍弃「一月为增月」而趋入年,此为义。是故每第三年为十三月。「取彼二月」者,从出离满月日直至成为出生日之大自恣日。于尔时未来之二月,为彼等之义,从增月所得取二月。故说「自恣后将成二十岁」等。「成为无疑」者,此取十八年之一增月,从彼于二十年中亦以十四日之义减去四月,常关联圆满二十岁而说。「自恣后将成二十岁」者,大自恣日过后,与胎年俱将成二十岁,此为义。「是故」者,因胎月亦入于计算,是故。「二十一岁」者,关联出生之二十岁而说。
§406
406.Aññaṃ upasampādetīti upajjhāyo, ācariyo vā hutvā upasampādeti. Sopīti upasampādentopi anupasampanno. Ūnavīsativassatā, taṃ ñatvā upajjhāyena hutvā upasampādananti dve aṅgāni.
「令他达上」者,成为伍波遮亚或老师而令达上。「彼亦」者,令达上者亦未达上。未满二十岁,知彼而以伍波遮亚身令达上,此为二支。
Ūnavīsativassasikkhāpadavaṇṇanā niṭṭhitā. · 未满二十岁学处注释已毕。
6. Theyyasatthasikkhāpadavaṇṇanā六、盗贼队学处注释
§409
409. Chaṭṭhe theyyasatthabhāvo, ñatvā saṃvidhānaṃ, avisaṅketena gamananti tīṇi aṅgāni.
第六,盗贼伴党性,知而安排,以无约定而行,此为三支。
Theyyasatthasikkhāpadavaṇṇanā niṭṭhitā. · 盗贼队学处注释终。
§412
412. Sattamaṃ vuttanayameva.
第七,如前所说之理。
8. Ariṭṭhasikkhāpadavaṇṇanā八、阿梨吒学处注释
§417
417. Aṭṭhame antarāyanti antarā vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Ānantariyadhammāti anantare bhave phalanibbattane niyuttā cetanādidhammāti attho. ‘‘Na saggassā’’ti idaṃ bhikkhunidūsanakammassa ānantariyattābhāvato vuttaṃ. Ariyasāvikāsu, pana kalyāṇaputhujjanabhūtāya ca balakkārena dūsentassa ānantariyasaasameva. Mokkhantarāyikatā pana lolāyapi pakatattabhikkhuniyā dūsakassa tasmiṃ attabhāve magguppattiyā abhāvato vuttā.
417. 第八【障碍】:「障碍」者,于中间、于中央来者,即障碍,指现法利益等之不得。「无间业法」者,意为:于无间有中,致力于果之生起的思等诸法。「非天界之」者,此因比库尼污染业不具无间性而说。然而,对于圣女弟子,以及善凡夫位者,以强力污染者,确实有无间业。至于解脱障碍性,即使对放逸的本性比库尼,污染者于彼有中,因道之不得而说。
Tasmiṃ attabhāve anivattanakā ahetukaakiriyanatthikadiṭṭhiyova niyatamicchādiṭṭhidhammā. Paṇḍakādīnaṃ gahaṇaṃ nidassanamattaṃ. Sabbāpi duhetukāhetukapaṭisandhiyo vipākantarāyikāva duhetukānampi maggānuppattito.
于彼有中不还者,唯无因、无作、虚无见等决定邪见法。般哒咖等之摄取,仅为例示。一切二因、无因结生,皆为果报障碍,因二因者亦不得道。
Ayanti ariṭṭho. Rasena rasanti anavajjena paccayaparibhuñjanarasena pañcakāmaguṇapaabhogarasaṃ samānetvā. Upanento viyāti ghaṭento viya, so eva vā pāṭho.
「来」者,阿利德。「以味而味」者,以无过失的受用资具之味,等同于五欲功德享受之味。「如引近」者,如配合,或此即读法。
Aṭṭhikaṅkalūpamāti ettha aṭṭhi eva nimmaṃsatāya kaṅkalanti ca vuccati. Palibhañjanaṭṭhenāti avassaṃ patanaṭṭhena. Adhikuṭṭanaṭṭhenāti ati viya kuṭṭanaṭṭhena. Pāḷiyaṃ ‘‘tathāhaṃ bhagavatā…pe… nālaṃ antarāyāyā’’ti idaṃ vatthuanurūpato vuttaṃ. Evaṃ pana aggahetvā aññenapi ākārena yaṃ kiñci bhagavatā vuttaṃ viparītato gahetvā parehi vuttepi amuñcitvā voharantassāpi vuttanayānusārena tadanuguṇaṃ samanubhāsanakammavācaṃ yojetvā āpattiyā āropetuṃ, āpattiyā adassanādīsu tīsu yaṃ kiñci abhirucitaṃ nimittaṃ katvā ukkhepanīyakammaṃ kātuñca labbhati. Samanubhāsanaṃ akatvāpi ‘‘māyasmā evaṃ avacā’’ti bhikkhūhi vuttamatte laddhiyā appaṭinissajjanapaccayāya dukkaṭāpattiyāpi ukkhepanīyakammaṃ kātumpi vaṭṭatevāti daṭṭhabbaṃ. Dhammakammatā, samanubhāsanāya appaṭinissajjananti dve aṅgāni.
「骨锁喻」者,此中骨即因无肉而称为骨锁。「以破坏义」者,必定以堕落义。「以过度击打义」者,以极度击打义。律文中「如是我为世尊……乃至……不足为障碍」者,此依事相应而说。然而,不如是受持,而以其他方式,将世尊所说任何法以颠倒方式受持,对他人所说亦不舍而宣说者,依所说之理,配以相应的劝谏甘马语,得以结罪;于不见罪等三事中,作任何所喜之相,得作举罪甘马。即使不作劝谏,仅比库等说「具寿勿如是说」时,因不舍之缘故,对恶作罪亦得作举罪甘马,应如是见。法甘马性、劝谏时不舍,此为二支。
Ariṭṭhasikkhāpadavaṇṇanā niṭṭhitā. · 阿梨吒学处注释终。
9. Ukkhittasambhogasikkhāpadavaṇṇanā九、与被举罪者共受用学处注释
§424
424. Navame ‘‘ukkhitto anosārito’’ti vuttattā ariṭṭhassa ukkhepanīyakammaṃ katanti daṭṭhabbaṃ.
424. 第九【因说「被举未解」】,应见阿利德已作举罪甘马。
§425
425. Pāḷiyaṃ ‘‘ekacchanne’’ti sāmaññato vuttattā nānūpacārepi ekacchanne nipajjane paṇṇattiṃ ajānantassa arahatopi ukkhittānuvattakānampi pācittiyameva. Akatānudhammatā, ñatvā sambhogādikaraṇanti dve aṅgāni.
425. 律文中因通说「一屋」,故即使非近行处,于一屋中卧,不知学处者,即使阿拉汉,对被举随顺者亦仅巴吉帝亚。未作如法、知而共住等作,此为二支。
Ukkhittasambhogasikkhāpadavaṇṇanā niṭṭhitā. · 与被举罪者共受用学处注释终。
10. Kaṇṭakasikkhāpadavaṇṇanā10. 刺戒释义
§428
428. Dasame pireti sambodhanatthe nipātapadaṃ. Sesaṃ anantarasikkhāpadadvaye vuttanayameva.
第十学处中,「比雷帝」是呼唤义的不变词。其余与前二学处所说方式相同。
Kaṇṭakasikkhāpadavaṇṇanā niṭṭhitā. · 刺戒释义已毕。
Niṭṭhito sappāṇakavaggo sattamo. · 有生命品第七已毕。
8. Sahadhammikavaggo
八、共法品
1. Sahadhammikasikkhāpadavaṇṇanā1. 如法戒释义
§434
434. Aṭṭhamavaggassa paṭhame upasampannassa paññattena vacanaṃ, asikkhitukāmassa lesena evaṃ vacananti dve aṅgāni.
第八品第一学处中,对已达上者以制定而说,对不欲学者以暗示而如是说,此为二支。
Sahadhammikasikkhāpadavaṇṇanā niṭṭhitā. · 如法戒释义已毕。
2. Vilekhanasikkhāpadavaṇṇanā2. 涂抹戒释义
§438
438. Dutiye alajjitāti alajjitāya. Evaṃ sesesupi. Sañcicca āpattiṃ āpajjatītiādi bhikkhubhikkhunīnaññeva vuttaṃ alajjilakkhaṇaṃ, sāmaṇerādīnaṃ, pana gahaṭṭhānañca sādhāraṇavasena yathāsakaṃ sikkhāpadavītikkamanapaṭigūhanādito veditabbaṃ. Lajjilakkhaṇepi eseva nayo. Kiñcāpi kukkucce uppannepi madditvā karonto, kappiye akappiyasaññitāya karontopi taṅkhaṇikāya alajjitāya evaṃ karonti. Tathāpi kukkuccādibhede visuṃ gahitāti daṭṭhabbaṃ.
第二学处中,「阿喇基德」者,以无惭而。其余诸处亦同此。「故意犯罪」等,仅就比库与比库尼而说无惭相。但对沙玛内拉等及在家众,则应以共通方式,依各自违犯学处、隐藏等而知。有惭相亦同此理。虽然恶作生起后仍压制而行,或于净法作非净想而行者,以彼刹那之无惭而如是行。然而应见,恶作等差别已各别摄取。
Vajjiputtakā dasavatthudīpakā. Parūpahāraaññāṇakaṅkhāparavitāraṇādivādāti ettha arahattaṃ paṭijānantānaṃ kuhakānaṃ sukkavissaṭṭhiṃ disvā ‘‘mārakāyikā devatā asuciṃ upasaṃharantī’’tigāhino parūpahāravādā nāma. Arahato sabbesaṃ itthipurisādīnaṃ nāmādiajānane aññāṇaṃ, tattha sanniṭṭhānabhāvena kaṅkhā, parato sutvā nāmādijānanena paravitāraṇo atthītivādino aññāṇavādā, kaṅkhāvādā, paravitāraṇavādā ca tesaṃ, mahāsaṅghikādīnañca vibhāgo kathāvatthuppakaraṇe vutto.
跋耆子等十事显示者。「他施论、无知论、疑论、他度论」等诸说中,自称阿拉汉之诳者见精液漏泄,执「魔身天人带来不净」之偈者,名为他施论者。阿拉汉对一切女人男子等不知名字等为无知,于彼有住立性为疑,从他人听闻而知名字等为他度,主张「有」之论者,为无知论者、疑论者、他度论者,彼等与大众部等之分别,于《论事》中已说。
Cattāro maggā ca phalāni cāti ettha ca-kārena abhiññāpaṭisambhidāpi saṅgahitāti daṭṭhabbaṃ. Kecīti pariyattidharā dhammakathikā. Puna kecīti paṭipattidharā paṃsukūlikattherā. Itare panātiādīsu ayaṃ adhippāyo – dhammakathikattherā pana paṃsukūlikattherehi ābhataṃ suttaṃ sutvā –
「四道与诸果」中,以「及」字应见亦摄取神通与无碍解。「某些」者,持教法之说法者。「又某些」者,持行道之尘堆衣长老们。「其余诸」等中,此为意趣——说法长老们听闻尘堆衣长老们所持来之经后——
‘‘Yāva tiṭṭhanti suttantā, vinayo yāva dippati;
「只要经典存续,只要律藏显现;」
Tāva dakkhanti ālokaṃ, sūriye abbhuṭṭhite yathā.
「人们就能见到光明,如同太阳升起时一般。」
‘‘Suttantesu asantesu, pamuṭṭhe vinayamhi ca;
「当经典不存在时,当律藏被遗忘时;」
Tamo bhavissati loke, sūriye atthaṅgate yathā.
「世间将成为黑暗,如同太阳落下时一般。」
‘‘Suttante rakkhite sante, paṭipatti hoti rakkhitā;
「当经典被守护而存续时,实践就被守护;」
Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatī’’ti. (a. ni. aṭṭha. 1.1.130) –
「智者安住于实践中,不会从离轭安稳退失。」(增支部注疏 一集一品第一百三十经)」
Idaṃ suttaṃ āharitvā attanova vādaṃ patiṭṭhapentā pārājikānāpajjanavasena ṭhitā paṭipattisaṅgahitā pariyattiyeva mūlanti āhaṃsūti. Tenāha ‘‘sace pañca bhikkhū cattāri pārājikāni rakkhaṇakā…pe… sāsanaṃ vuḍḍhiṃ viruḷhiṃ gamayissantī’’ti. Etena ca parikkhīṇe kāle lajjigaṇaṃ alabhantena vinayadharena alajjinopi pakatatte saṅgahetvā tehi saha dhammāmisasambhogaṃ saṃvāsaṃ karontena bahū kulaputte upasampādetvā sāsanaṃ paggahetuṃ vaṭṭatīti idaṃ sijjhatīti daṭṭhabbaṃ. Garahitukāmatā, upasampannassa santike sikkhāpadavivaṇṇananti dve aṅgāni.
「引此经已,建立自己的主张,以不犯巴拉基咖的方式安住,摄取实践,教理即是根本」,如是说。因此说:「若五位比库守护四巴拉基咖……乃至……将使教法增长、兴盛」。由此应见:在末法时期,持律者若得不到有惭者,即使摄取无惭者于本性中,与彼等共同受用法食、共住,令众多善男子达上,以护持教法,此亦成就。欲呵责、在已达上者面前解说学处,此为二支。
Vilekhanasikkhāpadavaṇṇanā niṭṭhitā. · 恼扰学处注释完毕。
3. Mohanasikkhāpadavaṇṇanā第三、装作无知学处注释
§444
444. Tatiye pāḷiyaṃ ko pana vādo bhiyyoti tehi aññehi bhikkhūhi diṭṭhadvattivārato bhiyyo pana vitthārena uddisiyamāne pātimokkhe nisinnapubbatā atthi ce, tattha kimeva vattabbaṃ, āpattimokkho natthi evāti adhippāyo. Tañca yathādhammo kāretabboti tanti kāraṇatthe upayogavacanaṃ, tāyāti attho. Yathā dhammo ca vinayo ca ṭhito, tathā tāya āpattiyā kāretabboti vuttaṃ hoti. Mohāropanaṃ, tikkhattuṃ sutabhāvo, mohetukāmassa mohananti tīṇi aṅgāni.
四四四、在第三段巴利文中,「何况更多」者,若于彼等其他比库见闻疑三事之外,更有广说巴帝摩卡时曾坐于其处之先例,在此何须多说,无有罪脱之义,此为所指。「应如法令作」者,『应』是表示原因之用语,意为「由此」。如法与律所安立,应由此罪令作,如是所说。愚痴之归咎、三次听闻之状态、欲令愚痴者愚痴,此为三支。
Mohanasikkhāpadavaṇṇanā niṭṭhitā. · 装作无知学处注释完毕。
4. Pahārasikkhāpadavaṇṇanā第四、殴打学处注释
§451
451. Catutthe pāḷiyaṃ kāyapaṭibaddhena vāti ettha pāsāṇādinissaggiyapahāropi saṅgahito.
四五一、在第四段巴利文中,「以身相系之语」者,此中亦摄取以石块等应舍物之击打。
§452
452.Rattacittoti kāyasaṃsaggarāgena vuttaṃ. Methunarāgena pana pahārato purisādīsu dukkaṭameva. Mokkhādhippāyena daṇḍakoṭiyā sappādiṃ ghaṭṭetvā maṇḍūkādiṃ mocentassapi anāpatti eva. Kupitatā, upasampannassa na mokkhādhippāyena pahāroti dve aṅgāni.
四五二、「染心」者,以身触染欲而说。然而以交媾染欲击打男子等,仅为恶作。以解脱意图用杖端触蛇等、放生蛙等,亦无罪。忿怒、对已达上者非以解脱意图击打,此为二支。
Pahārasikkhāpadavaṇṇanā niṭṭhitā. · 殴打学处注释完毕。
5. Talasattikasikkhāpadavaṇṇanā第五、举掌威吓学处注释
§457
457. Pañcame na paharitukāmatāya dinnattā dukkaṭanti ettha kimidaṃ dukkaṭaṃ, pahārapaccayā, udāhu uggiraṇapaccayāti? Uggiraṇapaccayāva, na pahārapaccayā. Na hi paharitukāmatāya asati tappaccayā kāci āpatti yuttā, uggiraṇassa pana attano sabhāvena asaṇṭhitattā tappaccayā pācittiyaṃ na jātaṃ, asuddhacittena katapayogattā ca ettha anāpatti na yuttāti dukkaṭaṃ vuttanti gahetabbaṃ.
四五七、在第五段中,「因无击打欲而给予,故为恶作」者,此中此恶作是何?是击打之缘,抑或吐出之缘耶?唯是吐出之缘,非击打之缘。因无击打欲时,由彼缘不应有任何罪;然吐出以其自性不安住故,由彼缘不生巴吉帝亚;又因以不净心作加行故,此中无罪不应理,故应取为说恶作。
§458
458.Pubbeti anantarasikkhāpade. Sesaṃ anantarasadisameva.
四五八、「前」者,前一学处。其余与前一相同。
Talasattikasikkhāpadavaṇṇanā niṭṭhitā. · 掌击学处注释完毕。
6. Amūlakasikkhāpadavaṇṇanā6. 无根学处注释
§459
459. Chaṭṭhe ‘‘attaparittāṇaṃ karontā’’ti idaṃ na ca veramūlikā anuddhaṃsanāti dassanatthaṃ vuttaṃ. Anuddhaṃsanakkhaṇe pana kopacittameva uppajjati. Teneva ‘‘dukkhavedana’’nti vuttaṃ. Sesaṃ vuttanayameva.
459. 第六【学处】中,「正在保护自己」者,此语是为了显示「并非出于根本戒,而是为了不被破坏」而说。然而在被破坏之时,唯有嗔心生起。因此说「苦受」。其余如前所说。
Amūlakasikkhāpadavaṇṇanā niṭṭhitā. · 无根学处注释完毕。
7. Kukkuccuppādanasikkhāpadavaṇṇanā7. 生起追悔学处注释
§464
464. Sattame upasampannassa aphāsukāmatā, kukkuccuppādananti dve aṅgāni.
464. 第七【学处】中,对于已达上者有二支分:不适意性、生起追悔。
Kukkuccuppādanasikkhāpadavaṇṇanā niṭṭhitā. · 生起追悔学处注释完毕。
8. Upassutisikkhāpadavaṇṇanā8. 窃听学处注释
§471
471. Aṭṭhame suyyatīti suti, vacanaṃ. Tassā samīpaṃ upassuti. Suyyati etthāti sutīti evañhi atthe gayhamāne savanaṭṭhānasamīpe aññasmiṃ assavanaṭṭhāne tiṭṭhatīti āpajjati. Aṭṭhakathāyañca upassuti-saddasseva atthaṃ dassetuṃ ‘‘yattha ṭhatvā’’tiādi vuttaṃ, na suti-saddamattassa.
471. 第八【学处】中,「被听闻」者为听闻,即言说。在其附近者为「近听」。「在此处被听闻」者为「听处」——若如此理解其义,则成为「站在能听闻处附近的其他非听闻处」之义。而在注疏中,为了显示「近听」一词之义,故说「站在何处」等,并非仅为「听」一词。
§473
473.Ekaparicchedānīti kadāci akiriyato, kadāci kiriyato samuṭṭhānasāmaññena vuttaṃ. Upasampannena codanādhippāyo, savananti dve aṅgāni.
473. 「一章节等」者,有时从不作为,有时从作为,以生起之共性而说。对于已达上者有二支分:呵责之意图、听闻。
Upassutisikkhāpadavaṇṇanā niṭṭhitā. · 偷听学处注释完毕。
9. Khiyyanasikkhāpadavaṇṇanā九、诽谤学处注释
§474
474. Navame dhammakammatā, jānanaṃ, chandaṃ datvā khiyyananti tīṇi aṅgāni.
474. 第九【学处】中有三支分:法之作为、知晓、给予同意后被呵责。
Khiyyanasikkhāpadavaṇṇanā niṭṭhitā. · 诽谤学处注释完毕。
10. Pakkamanasikkhāpadavaṇṇanā十、离去学处注释
§481
481. Dasame vinicchayakathāya dhammikatā, taṃ ñatvā kammato paṭṭhāya ekasīmaṭṭhassa samānasaṃvāsikassa hatthapāsavijahananti dve aṅgāni.
481. 第十【学处】中,在决断论中有二支分:如法性、知晓彼后从甘马开始舍弃同一界内同住者之手臂范围。
Pakkamanasikkhāpadavaṇṇanā niṭṭhitā. · 离去学处注释完毕。
11. Dubbalasikkhāpadavaṇṇanā十一、弱者学处注释
§484
484. Ekādasame upasampannassa dhammena laddhasammutitā, saṅghena saddhiṃ cīvaraṃ datvā khiyyitukāmatāya khiyyananti dve aṅgāni.
第十一条:对于如法达上者,因与僧团共同施与衣后欲诽谤而诽谤,有二支。
Dubbalasikkhāpadavaṇṇanā niṭṭhitā. · 弱戒学处注释完毕。
§489
489. Dvādasamaṃ vuttanayameva.
第十二条:如前所说之方式。
Niṭṭhito sahadhammikavaggo aṭṭhamo. · 同法品第八完毕。
9. Rājavaggo
第九、王品
1. Antepurasikkhāpadavaṇṇanā一、内宫戒学处注释
§499
499. Navamavaggassa paṭhame pāḷiyaṃ saṃsuddhagahaṇikoti ettha gahaṇīti gabbhāsayasaññito mātu kucchippadeso, purisantarasukkāsamphuṭṭhatāya saṃsuddhagahaṇiko. Abhisittakhattiyatā, ubhinnampi sayanigharato anikkhantatā, appaṭisaṃviditassa indakhīlātikkamoti tīṇi aṅgāni.
第九品第一条,律文中「清净胎藏」者,此中「胎藏」者,指称为子宫之母腹部位,因未被男子精液触及故为清净胎藏。已受灌顶之刹帝利身份、从父母双方之卧处未曾出离、未被告知而越过门槛,有三支。
Antepurasikkhāpadavaṇṇanā niṭṭhitā. · 内宫戒学处注释完毕。
2. Ratanasikkhāpadavaṇṇanā二、宝戒学处注释
§506
506. Dutiye āvasathassāti ettha antoārāme vā hotu aññattha vā, yattha katthaci attano vasanaṭṭhānaṃ āvasatho nāma. Chandenapi bhayenapīti vaḍḍhakiādīsu chandena, rājavallabhesu bhayena. Ākiṇṇamanussepi jāte…pe… āsaṅkantīti tasmiṃ nimmanussaṭṭhāne pacchā ākiṇṇamanusse jātepi visaritvā gamanakāle aññassa adiṭṭhattā tameva bhikkhuṃ āsaṅkanti. Patirūpaṃ nāma kappiyabhaṇḍe sayaṃ paṃsukūlaṃ gahetvā akappiyabhaṇḍe patirūpānaṃ upāsakādīnaṃ dassetvā cetiyādipuññe niyojanaṃ vā dāpetvā nirapekkhagamanaṃ vā. Samādapetvāti yācitvā. Parasantakatā, vissāsaggāhapaṃsukūlasaññānaṃ abhāvo, ananuññātakāraṇā uggahaṇādi cāti tīṇi aṅgāni.
第二条「住处」者,此中无论在园内或在他处,于任何地方自己之居住场所名为住处。「以欲或以畏」者,对养育者等以欲,对王之宠臣以畏。「即使后来人众聚集……怀疑」者,于彼人少之处,后来即使人众聚集,因离去时他人未见之故,怀疑即是那位比库。「适当」者,名为于许可物自己取尘堆衣,于不许可物向适当之近事男等展示,或令从事塔等福业,或施与后无所期待而离去。「令作」者,乞求后。父母之所有物、无信赖取得与尘堆衣之想、因未被允许而取等,有三支。
Ratanasikkhāpadavaṇṇanā niṭṭhitā. · 宝戒学处注释完毕。
3. Vikālagāmappavisanasikkhāpadavaṇṇanā3. 非时入村学处的解释
§508
508. Tatiye pāḷiyaṃ bhayakathanti rājacorādibhayaṃ vā rogāmanussadubbhikkhakantārādibhayaṃ vā ārabbha pavattaṃ. Visikhākathanti suniviṭṭhādivīthikathaṃ. Kumbhaṭṭhānakathanti udakatitthakathaṃ, kumbhadāsīkathaṃ vā. Pubbapetakathanti atītañātikathaṃ. Nānattakathanti vuttāhi, vakkhamānāhi ca vimuttaṃ nānāsabhāvaṃ niratthakakathaṃ. Lokakkhāyikanti ‘‘ayaṃ loko kena nimmito’’tiādinā lokasabhāvakkhānavasena pavattanakathā. Evaṃ samuddakkhāyikā veditabbā. Iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavo sassataṃ, vuḍḍhi, kāmasukhañcāti tividho, abhavo tabbiparītavasena. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ dvattiṃsatiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā dvattiṃsatiracchānakathāti vuccanti. Iti vāti ettha iti-saddo pakāratthe. Vā-saddo vikappatthe. Tasmā evaṃ pakāraṃ ito aññaṃ vā tādisaṃ niratthakakathaṃ kathetīti attho gahetabbo.
第三条,律文中「畏惧之谈论」者,关于王贼等之畏惧,或关于疾病非人饥馑旷野等之畏惧而生起者。「箭之谈论」者,善安住等街巷之谈论。「水瓮处之谈论」者,水渡口之谈论,或水瓮婢女之谈论。「先亡者之谈论」者,过去亲族之谈论。「种种之谈论」者,离于已说者与将说者,种种性质之无义谈论。「世间传说」者,以『此世间由谁所造』等世间性质之传说而生起之谈论。如是应知海洋传说。「有如是无如是」者,说此或彼无义之因而生起之谈论为有无谈论。此中「有」为常住、增长、欲乐三种,「无」以彼相反之方式。如是与此六种有无谈论共为三十二畜生论。或者,律文中依形相,未来之森林山岳河流岛屿谈论亦以「如是」之词摄集,故称为三十二畜生论。「如是或」者,此中「如是」之词为方式义,「或」之词为选择义。故应取此义:以如是之方式,或从此以外说如是之无义谈论。
§512
512.Ussāhaṃ paṭippassambhetvā vihāraṃ gacchantāti ettha gāmūpacārato bahi nikkhante antarārāmādīnamupacāraṃ paviṭṭhe sandhāya vuttaṃ. Gāmūpacārabbhantare pana paṭipassaddhussāhānampi puna tameva vā aññaṃ vā gāmaṃ pavisitukāmatāya sati āpucchanakiccaṃ natthi. ‘‘Kulaghare vā…pe… gantabba’’nti idaṃ pana purebhattaṃ paviṭṭhānaṃ vikāle sañjāte vikāle gāmappavesassa āpucchitabbatāya vuttaṃ. Adinnādāne vuttanayenāti dutiyaleḍḍupātaṃ sandhāya vuttaṃ.
【512】「平息努力后前往住处」者,此处是指从村落边界外出后,进入内寺院等边界时而说。然而在村落边界之内,即使已平息努力者,若因欲再进入同一村落或其他村落而有此意欲时,则无需告知之事。「应前往俗家……」等,此乃是指午前进入者,当非时到来时,因非时进入村落应当告知而说。「如不与取中所说之方式」者,是指第二次投掷土块而说。
§515
515.Antarārāmantiādīsūti ettha ussavadivasādīsu manussehi gāme padakkhiṇaṃ kārentaṃ jinabimbādiṃ pūjetukāmehi vā rogavūpasamādiyatthaṃ manussehi yācitehi vā bhikkhūhi suppaṭicchannādividhiṃ akatvāpi vīthimajjheneva gāmaṃ padakkhiṇaṃ kātuṃ vaṭṭatīti vadanti, taṃ na gahetabbaṃ anāpattivāre avuttattā, ‘‘maggā anokkamitvā…pe… pācittiya’’nti (kaṅkhā. aṭṭha. vikālagāmappavesanasikkhāpadavaṇṇanā) paṭikkhittattā ca. Vesāliṃ anupariyāyitvā parittaṃ karontenāpi ānandattherena suppaṭicchannatādiṃ akopenteneva, apaññatte vā sikkhāpade katanti daṭṭhabbaṃ. Keci pana ‘‘antarārāmādigāmantare ṭhitehi garuṭṭhānīyānaṃ paccuggamanānuggamanādivasena gāmavīthiṃ otarituṃ vaṭṭatī’’ti vadanti, tampi antaragharaṃ pavisantaṃ pati kātuṃ na vaṭṭati eva. Antarārāmādikappiyabhūmiṃ pana uddissa gacchantaṃ pati kātuṃ vaṭṭatīti khāyati, vīmaṃsitabbaṃ. Santaṃ bhikkhuṃ anāpucchanā , ananuññātakāraṇā vikāle gāmappavesoti dve aṅgāni.
【515】「内寺院等」者,于此,有人说:在节日等日子,当人们在村中绕行佛像等时,或因欲礼敬佛像等,或因病愈等事由被人们请求时,比库们即使未作善覆盖等规定,仅在街道中间绕行村落也是允许的。此说不应采纳,因在无犯条文中未说,且因「不离开道路……巴吉帝亚」已被禁止。阿难长老绕行韦萨离诵护卫经时,也应视为未违反善覆盖等,或在学处未制定时所作。然而有些人说:「站在内寺院等与村落之间者,为迎接、随送应尊敬者等,进入村落街道是允许的。」此说对于进入内住处者也不允许。然而对于前往内寺院等净地者,似乎是允许的,应当审察。有比库在而不告知,因未得许可而非时进入村落,此为二要素。
Vikālagāmappavisanasikkhāpadavaṇṇanā niṭṭhitā. · 非时入村学处的解释已完结。
4. Sūcigharasikkhāpadavaṇṇanā4. 针筒学处的解释
§520
520. Catutthe pāḷiyaṃ vāsijaṭeti vāsidaṇḍake. Aṭṭhimayādisūcigharatā, karaṇakārāpanādivasena attano paṭilābhoti dve aṅgāni.
【520】第四条,律文中「斧柄」者,即斧杖。骨制等针筒,通过制作、使令制作等方式而自己获得,此为二要素。
Sūcigharasikkhāpadavaṇṇanā niṭṭhitā. · 针筒学处的解释已完结。
5. Mañcapīṭhasikkhāpadavaṇṇanā5. 床座学处的解释
§521
521. Pañcame pāḷiyaṃ āsayato, bhikkhave, moghapuriso veditabboti hīnajjhāsayavasena ayaṃ tucchapurisoti ñātabbo, hīnāya paccaye lolatāya puggalassa tucchatā ñātabbāti adhippāyo. Imasmiṃ sikkhāpade, ito paresu ca pañcasu attanā kārāpitassa paṭilābhe eva pācittiyaṃ. Paribhoge panassa, aññesañca dukkaṭameva. Pamāṇātikkantamañcapīṭhatā, attano karaṇakārāpanavasena paṭilābhoti dve aṅgāni.
【521】第五条,律文中「诸比库!应从意向知愚痴人」者,应知此人因卑劣意向而为空虚之人,意趣是:因人对卑劣资具的贪求而应知其人之空虚性。在此学处及此后五条中,仅在自己使令制作而获得时为巴吉帝亚。然而在其使用时,对他人及自己仅为恶作。超过尺寸之床座,通过自己制作、使令制作而获得,此为二要素。
Mañcapīṭhasikkhāpadavaṇṇanā niṭṭhitā. · 床座学处的解释已完结。
6. Tūlonaddhasikkhāpadavaṇṇanā第六，棉絮覆垫学处之注释。
§526
526. Chaṭṭhe poṭakitūlanti tiṇagacchajātikānaṃ tūlaṃ. Sesaṃ vuttanayameva.
【526】第六条,「兜罗绵」者,草木类之绵。其余如前所说之方式。
Tūlonaddhasikkhāpadavaṇṇanā niṭṭhitā. · 棉絮覆垫学处之注释结束。
7. Nisīdanasikkhāpadavaṇṇanā第七，坐具学处之注释。
§531-536
531-536. Sattame nisīdanassa pamāṇātikkantatā, attano karaṇādinā paṭilābhoti dve aṅgāni.
【531-536】第七条,坐具超过尺寸,通过自己制作等而获得,此为二要素。
Nisīdanasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处之注释结束。
§537-547
537-547. Iminā nayena aṭṭhamanavamadasamesupi aṅgāni veditabbāni. Sesaṃ sabbattha suviññeyyamevāti.
537-547. 依此方法,在第八、第九、第十中,诸支亦应了知。其余一切处皆极易了知。
Niṭṭhito rājavaggo navamo. · 第九王品结束。
Khuddakavaṇṇanānayo niṭṭhito. · 小注释法结束。