1. Divāseyyavinicchayakathā · 1. 昼住抉择论
1. Divāseyyavinicchayakathā一、日间卧息判定论
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1. Evaṃ pāḷimuttavinicchayakathānaṃ mātikaṃ ṭhapetvā idāni yathāṭhapitamātikānukkamena niddisanto ‘‘tattha divāseyyāti divānipajjana’’ntiādimāha. Tattha tatthāti tesu mātikāpadesu samabhiniviṭṭhassa ‘‘divāseyyā’’ti padassa ‘‘divānipajjana’’nti attho daṭṭhabboti yojanā. Tattha divā-saddo ahavācako ākāranto nipāto. Vuttañhi abhidhānappadīpikāyaṃ ‘‘ānukūlyetu saddhañca, nattaṃ doso divā tvahe’’ti. Sayanaṃ seyyā, karajakāyagatarūpānaṃ uddhaṃ anuggantvā dīghavasena vitthārato pavattanasaṅkhāto iriyāpathaviseso. Divākālasmiṃ seyyā divāseyyā. Aruṇuggamanato paṭṭhāya yāva sūriyatthaṅgamanā, etasmiṃ kāle sayanairiyāpathakaraṇanti. Tenāha ‘‘divānipajjananti attho’’ti.
1. 如是,除去巴利原文决择诸论的标目,现在依所安立标目之次第而解说,故说「于此『昼卧』者,昼间卧也」等。于此,「于此」者,于彼等标目词中,对于已完全进入的『昼卧』一词,应见「昼间卧」之义,此为连结。于此,「昼」字是日之表示者,以阿音结尾的不变词。于《称名灯》中已说:「随顺与信,无、过失、昼、汝、日」。卧即「卧」,是工作身所成色法向上不举起而以长时广大方式转起之威仪差别。于昼时之卧为「昼卧」。从日出开始直至日没,于此时作卧威仪也。故说「昼间卧之义」。
Tatrāti tasmiṃ divāsayane ayaṃ vakkhamāno vinicchayo veditabboti yojanā. ‘‘Anujānāmi…pe… vacanato’’ti (pārā. 77) ayaṃ paṭhamapārājikasikkhāpadassa vinītavatthūsu āgato bhagavatā āhaccabhāsito ñāpakapāṭho. Tattha divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. ‘‘Divā…pe… nipajjitabbanti ñāpyaṃ. Nanu pāḷiyaṃ ‘‘ayaṃ nāma āpattī’’ti na vuttā, atha kathamettha āpatti viññāyatīti codanaṃ sandhāyāha ‘‘ettha ca kiñcāpī’’tiādi. Tattha etthāti etasmiṃ divānipajjane. Ca-saddo vākyārambhajotako, kiñcāpi-saddo nipātasamudāyo, yadipītyattho. Pāḷiyaṃ ayaṃ nāma āpattīti kiñcāpi na vuttā, pana tathāpi asaṃvaritvā nipajjantassa aṭṭhakathāyaṃ (pārā. aṭṭha. 1.77) dukkaṭaṃ yasmā vuttaṃ, tasmā ettha āpatti viññāyatīti yojanā. Evaṃ santepi asati bhagavato vacane kathaṃ aṭṭhakathāyaṃ vuttaṃ siyāti āha ‘‘vivaritvā…pe… anuññātattā’’ti. Etena bhagavato anujānanampi taṃ akarontassa āpattikāraṇaṃ hotīti dasseti.
「于此」者,于彼昼卧,应知此将说之决择,此为连结。「我允许……乃至……之语」者,此是第一巴拉基咖学处之调伏事中,世尊所说之告知文句。于此,「昼间独坐者」,即昼间卧者。「关闭门而独坐」,即关闭门而卧。「昼间……乃至……应卧」为所告知。岂非巴利中未说「此名为罪」,然则于此如何知罪?为解此诘难故说「于此虽然」等。于此,「于此」者,于此昼间卧。「而」字是句首标示,「虽然」字是不变词集合,即「若」之义。虽然巴利中未说「此名为罪」,然而,不关闭而卧者,于注疏中既已说恶作,故于此知有罪,此为连结。虽然如是,无世尊之语,如何于注疏中说?故说「开着……乃至……因允许故」。以此显示世尊之允许亦成为不作者之罪因。
Tattha ‘‘uppanne vatthumhīti itthiyā kataajjhācāravatthusmi’’nti vimativinodaniyaṃ (vi. vi. ṭī. 1.77) vuttaṃ, sāratthadīpaniyaṃ (sārattha. ṭī. 2.77) pana ‘‘methunavatthusmiṃ uppanne’’ti vuttaṃ, porāṇaṭīkāyampi tameva gahetvā ‘‘uppanne methunavatthusmi’’nti vuttaṃ, tadetaṃ vicāretabbaṃ methunalakkhaṇassa abhāvā. Nanu sikkhāpadapaññāpanaṃ nāma buddhavisayo, atha kasmā aṭṭhakathāyaṃ dukkaṭaṃ vuttanti āha ‘‘bhagavato’’tiādi. Na kevalaṃ upālittherādīhi eva aṭṭhakathā ṭhapitā, atha kho pāḷito ca atthato ca buddhena bhagavatā vutto. Na hi bhagavatā abyākataṃ tantipadaṃ nāma atthi, sabbesaṃyeva attho kathito, tasmā sambuddheneva tiṇṇaṃ piṭakānaṃ atthavaṇṇanakkamopi bhāsitoti daṭṭhabbaṃ. Tattha tattha hi bhagavatā pavattitā pakiṇṇakadesanāyeva aṭṭhakathāti.
于此,《疑惑遣除》中说「于生起事中者,于女人所作非梵行事中」,然《义灯》中说「于交媾事生起时」,古注疏中亦取彼而说「于生起之交媾事中」,此应审察,因无交媾相故。岂非学处制定名为佛之境界,然则为何于注疏中说恶作?故说「世尊」等。非仅由伍巴离长老等安立注疏,实则巴利与义理皆由佛世尊所说。实无世尊未解说之经文词句,一切之义皆已说,故应见三藏之义释次第亦由正觉者所说。于彼彼处,世尊所转起之零散教说即是注疏。
Kiṃ panettha etaṃ divā dvāraṃ asaṃvaritvā nipajjantassa dukkaṭāpattiāpajjanaṃ aṭṭhakathāyaṃ vuttattā eva siddhaṃ, udāhu aññenapīti āha ‘‘atthāpattī’’tiādi. Etaṃ dukkaṭāpattiāpajjanaṃ na kevalaṃ aṭṭhakathāyaṃ vuttattā eva siddhaṃ, atha kho ‘‘atthāpatti divā āpajjati, no ratti’’nti (pari. 323) iminā parivārapāṭhenapi siddhaṃ hotīti yojanā. Katarasmiṃ pana vatthusmiṃ idaṃ sikkhāpadaṃ vuttanti? ‘‘Tena kho pana samayena aññataro bhikkhu vesāliyaṃ mahāvane kūṭāgārasālāyaṃ divā vihāragato dvāraṃ vivaritvā nipanno ahosi. Tassa aṅgamaṅgāni vātupatthaddhāni ahesuṃ. Tena kho pana samayena sambahulā itthiyo gandhañca mālañca ādāya vihāraṃ āgamiṃsu vihārapekkhikāyo. Atha kho tā itthiyo taṃ bhikkhuṃ passitvā aṅgajāte abhinisīditvā yāvadatthaṃ katvā ‘purisusabho vatāya’nti vatvā gandhañca mālañca āropetvā pakkamiṃsu. Bhikkhū kilinnaṃ passitvā bhagavato etamatthaṃ ārocesuṃ. Pañcahi, bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena. Imehi kho, bhikkhave, pañcahākārehi aṅgajātaṃ kammaniyaṃ hoti. Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ tassa bhikkhuno rāgena aṅgajātaṃ kammaniyaṃ assa, arahaṃ so, bhikkhave, bhikkhu, anāpatti bhikkhave tassa bhikkhuno. Anujānāmi bhikkhave divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti (pārā. 77) etasmiṃ vatthusmiṃ idaṃ vuttanti daṭṭhabbaṃ.
然而于此,此昼间不关闭门而卧者犯恶作罪,仅因注疏中所说而成立耶,抑或由他法耶?故说「有罪」等。此恶作罪之犯,非仅因注疏中所说而成立,实则「有罪于昼犯,非于夜」,以此《附随》文句亦成立,此为连结。然于何事中说此学处?「尔时,有一比库于韦萨离大林重阁讲堂,昼间入精舍,开着门而卧。彼之肢体为风所吹干。尔时,众多女人持香与花来精舍,欲观精舍。时,彼等女人见彼比库,坐于肢体上,随意作已,说『此男子实强壮』,供以香与花而离去。诸比库见污秽,以此事白世尊。『诸比库,以五行相,肢体成为可作业者:以染、以粪、以尿、以风、以虫蚁蚊虻所咬。诸比库,以此五行相,肢体成为可作业者。诸比库,此不可能,无此机会,彼比库之肢体以染而成为可作业者,彼是阿拉汉,诸比库。诸比库,彼比库无罪。诸比库,我允许昼间独坐者,关闭门而独坐』」,于此事中说此,应见。
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2. Idāni dvāravisesaṃ dassetuṃ ‘‘kīdisa’’ntiādimāha. Tattha parivattakadvāramevāti saṃvaraṇavivaraṇavasena ito cito ca parivattanayoggadvārameva. Rukkhasūcikaṇṭakadvāranti rukkhasūcidvāraṃ kaṇṭakadvārañca. ‘‘Rukkhasūcidvārakaṇṭakadvāra’’micceva vā pāṭho. Yaṃ ubhosu passesu rukkhatthambhe nikhanitvā tattha vijjhitvā majjhe dve tisso rukkhasūciyo pavesetvā karonti, taṃ rukkhasūcidvāraṃ nāma. Pavesananikkhamanakāle apanetvā thakanayoggaṃ ekāya, bahūhi vā kaṇṭakasākhāhi kataṃ kaṇṭakadvāraṃ nāma. Gāmadvārassa pidhānatthaṃ padarena vā kaṇṭakasākhādīhi vā katassa kavāṭassa udukkhalapāsakarahitatāya ekena saṃvarituṃ vivarituñca asakkuṇeyyassa heṭṭhā ekaṃ cakkaṃ yojenti, yena parivattamānakakavāṭaṃ sukhathakanakaṃ hoti, taṃ sandhāya vuttaṃ ‘‘cakkalakayuttadvāra’’nti. Cakkameva hi lātabbatthena saṃvaraṇavivaraṇatthāya gahetabbatthena cakkalakaṃ, tena yuttakavāṭampi cakkalakaṃ nāma, tena yuttadvāraṃ cakkalakayuttadvāraṃ.
2. 现在为显示门之差别,故说「何种」等。于此,「唯旋转门」者,唯依关闭开启而从此至彼旋转之适宜门。「木栓门荆棘门」者,木栓门与荆棘门。或读作「木栓门荆棘门」。于两边以木柱埋入,于彼处穿孔,于中间插入二三木栓而作者,名为木栓门。于出入时,可移除安置之适宜者,以一或众多荆棘枝所作者,名为荆棘门。为关闭村门,以横木或荆棘枝等所作之门扇,因无门臼门轴门闩,一人不能关闭开启者,于下方连结一轮,由此旋转之门扇成为易安置者,为示此故说「轮轴连结门」。轮即为应取之义,为关闭开启之义,为应执取之义,故为轮轴,以彼连结之门扇亦名轮轴,以彼连结之门为轮轴连结门。
Mahādvāresu pana dve tīṇi cakkalakāni yojetīti āha ‘‘phalakesū’’tiādi. Kiṭikāsūti veḷupesikādīhi kaṇṭakasākhādīhi ca katathakanakesu. Saṃsaraṇakiṭikadvāranti cakkalakayantena saṃsaraṇakiṭikāyuttamahādvāraṃ. Gopphetvāti āvuṇitvā, rajjūhi ganthetvā vā. Ekaṃ dussasāṇidvāramevāti ettha kilañjasāṇidvārampi saṅgahaṃ gacchati. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 76-77) pana ‘‘dussadvāraṃ sāṇidvārañca dussasāṇidvāraṃ. Dussasāṇi kilañjasāṇītiādinā vuttaṃ sabbampi dussasāṇiyameva saṅgahetvā vuttaṃ, ekasadisattā ekanti vutta’’nti vuttaṃ.
然于大门连结二三轮轴,故说「于板」等。「于席」者,于以竹篾等、荆棘枝等所作之易安置者。「旋转席门」者,以轮轴机关连结旋转席之大门。「缝合」者,缝合,或以绳结缚。「唯一布麻布门」者,于此,粗麻布门亦入摄。然《金刚智注疏》中说「布门与麻布门为布麻布门。以布麻布、粗麻布等所说之一切,皆摄入布麻布而说,因相同故说为一」。
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3. Evaṃ dvāravisesaṃ dassetvā idāni yattakena dvāraṃ saṃvutaṃ hoti, taṃ pamāṇaṃ dassetuṃ ‘‘kittakena’’tyādimāha. Tattha sūcīti majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Idāni yattha dvāraṃ saṃvaritvā nipajjituṃ na sakkā hoti, tattha kātabbavidhiṃ dassetuṃ ‘‘sace bahūnaṃ vaḷañjanaṭṭhānaṃ hotī’’tiādi vuttaṃ. Bahūnaṃ avaḷañjanaṭṭhānepi ekaṃ āpucchitvā nipajjituṃ vaṭṭatiyeva. Atha bhikkhū…pe… nisinnā hontīti idaṃ tattha bhikkhūnaṃ sannihitabhāvadassanatthaṃ vuttaṃ, na sesairiyāpathasamaṅgitānivattanatthaṃ, tasmā nipannepi ābhogaṃ kātuṃ vaṭṭati. Nipajjitvā niddāyante pana ābhogaṃ kātuṃ na vaṭṭati. Asantapakkhe ṭhitattā raho nisajjāya viya dvārasaṃvaraṇaṃ nāma mātugāmānaṃ pavesanivāraṇatthaṃ anuññātanti āha ‘‘kevalaṃ bhikkhuniṃ vā’’tiādi.
3. 讲述到这样在门禁特别之处显示之后，现在说到门以何等尺寸被封闭，将该尺寸显现时称为“适度”的说法。其中文曰“sūci”指的是在中间切割后而进入其中的。所谓“ghaṭika”是指向上连接的部分。今若门封闭后不能进入，那么应当规定如何办，即说“若在多处有番笕所在”等语。尽管多处设有番笕，只需开一个即可进去。之后说「比库们……坐着」此乃指显示比库们集聚在该处的情形，而非为他处违犯戒律而退回，故已进门后是可以做供养的。已入门安睡时则不宜做供养。门不闭合之时，因站立于不安定的地方，如女子门禁，意谓为防止女子入内而不许可，故称“仅限女比库”等。
Ettha ca taṃ yuttaṃ, evaṃ sabbatthapi yo yo theravādo vā aṭṭhakathāvādo vā pacchā vuccati, so sova pamāṇanti gahetabbanti idaṃ aṭṭhakathāvacanato atirekaṃ ācariyassa vacanaṃ. Ito pubbāparavacanaṃ aṭṭhakathāvacanameva. Tattha taṃ yuttanti ‘‘kurundaṭṭhakathāyaṃ pana…pe… na vattatī’’ti yaṃ vacanaṃ aṭṭhakathācariyehi vuttaṃ, taṃ vacanaṃ yuttanti attho. Evaṃ…pe… gahetabbanti yathā cettha kurundiyaṃ vuttavacanaṃ yuttaṃ, evaṃ sabbatthapi vinicchaye yo yo theravādo vā aṭṭhakathāvādo vā pacchā vuccati, so sova pamāṇanti gahetabbaṃ, pure vutto theravādo vā aṭṭhakathāvādo vā pamāṇanti na gahetabbanti adhippāyo. Idaṃ vacanaṃ aṭṭhāne vuttaṃ viya dissati. Kathaṃ? Yaṃ tāva vuttaṃ, taṃ yuttanti. Taṃ imasmiṃ āpucchanaābhogakaraṇavinicchaye aññassa ayuttassa aṭṭhakathāvādassa vā theravādassa vā abhāvā vattuṃ na sakkā. Na hi pubbavākye ‘‘bhikkhū evā’’ti avadhāraṇaṃ kataṃ, atha kho āsannavasena vā paṭṭhānavasena vā ‘‘bhikkhū cīvarakammaṃ’’iccādikaṃyeva vuttaṃ. Yampi vuttaṃ ‘‘evaṃ sabbatthapī’’tyādi, tampi anokāsaṃ. Imasmiṃ vinicchaye aññassa aṭṭhakathāvādassa vā ācariyavādassa vā avacanato pure pacchābhāvo ca na dissati, ayaṃ ‘‘pamāṇa’’nti gahetabbo, ayaṃ ‘‘na gahetabbo’’ti vattabbabhāvo ca.
这里所说的“合适”，指的是无论何处，任何说是长老派或注疏派的人，事后所称的都应当视为标准，作为《注疏》文本之额外教师言说。先前前文均为注疏文本。那里说“在库伦达注疏中却无此说”，则认为其说合法。如此……应当接受，就像库伦达所说的那样各处都适用。无论何处长老派或注疏派事后称之，应视为可凭据的标准，而先前说的是不可凭据的看法。这里的语言似乎表达了：所谓“合适”，就是对本处问答和供养行为的分析，不能说他派注疏或长老派不存在。前文中却无“比库们如此”的基准性认定，目前只是以礼仪或条件，如“比库衣服作事”等为例而称。对于“无论何处皆如此”等语，也需给出时间范围。在此分析范围内，不能说其他派注疏或长老派教义文义等不存在，这便是所谓“标准”，也就是“不可取用”的说法之主体。
Upari pana ‘‘ko muccati, ko na muccatī’’ti imassa pañhassa vissajjane mahāpaccarivādo ca kurundivādo ca mahāaṭṭhakathāvādo cāti tayo aṭṭhakathāvādā āgatā, eko mahāpadumattheravādo, tasmā tattheva yuttāyuttabhāvo ca pamāṇāpamāṇabhāvo ca gahetabbāgahetabbabhāvo ca dissati, tasmā tasmiṃyeva ṭhāne vattabbaṃ siyā, suvimalavipulapaññāveyyattiyasamannāgatena pana ācariyāsabhena avattabbaṭṭhāne vuttaṃ na siyā, tasmā upari aṭṭhakathāvādasaṃsandanāvasāne mahāpadumattherena vuttanti imassa vacanassa pacchato vuttaṃ siyā, taṃ pacchā lekhakehi parivattetvā likhitaṃ bhaveyya, pārājikakaṇḍaṭṭhakathāyañca idaṃ vacanaṃ vuttaṃ. Ṭīkāyañca imasmiṃ ṭhāne na vuttaṃ, upariyeva vuttaṃ, ‘‘yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito’’ti imassa aṭṭhakathāvādassa pacchimattā soyeva pamāṇato gahetabbo. Tathā ca vakkhati ‘‘sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati, so soyeva pamāṇato daṭṭhabbo’’ti, tasmā idamettha vicāretvā gahetabbaṃ.
但关于“谁获解脱，谁不得解脱”这一问题的回答，有重大反对意见、库伦迪争论和著名注疏争论三种注疏派说法出现，其中一派是“大莲长老注疏派”，在该处出现了对是非、标准和非标准的判断，可视为必要的论点，因此应在该处论述。同时，因该处话题对具有纯正广博智慧能力的尊者教师而言不可展开论述，故此处无该说。于是，在注疏说法总结处由大莲长老所说之语，序后可据此由后世笔者改写，且在巴拉基部分注疏中出现此语，未于注釋本处出现，但于上文出现，“被鬼伤者”等语句，从该注疏派西传部分应以此为标准。又曰“无论任何注疏派或长老派事后称之，都应据此标准加以观察”，故此处应加以考察采用。
§4
4. Idāni dvāraṃ saṃvaraṇassa antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭatīti dassetuṃ ‘‘atha dvārassa’’tyādimāha. Nisseṇiṃ āropetvāti uparimatalaṃ āropetvā visaṅkharitvā bhūmiyaṃ pātetvā, chaḍḍetvā vā nipajjituṃ vaṭṭati. Idaṃ ekābaddhatāya vuttaṃ. Dvepi dvārāni jaggitabbānīti ettha sace ekasmiṃ dvāre kavāṭaṃ vā natthi, heṭṭhā vuttanayena saṃvarituṃ vā na sakkā , itaraṃ dvāraṃ asaṃvaritvā nipajjituṃ vaṭṭati. Dvārapālassāti dvārakoṭṭhake mahādvāre, nisseṇimūle vā ṭhatvā dvārajagganakassa. Pacchimānaṃ bhāroti ekābaddhavasena āgacchante sandhāya vuttaṃ. Asaṃvutadvāre antogabbhe vāti yojetabbaṃ. Bahi vāti gabbhato bahi. Nipajjanakālepi…pe… vaṭṭatiyevāti ettha dvārajagganakassa tadadhīnattā tadā tassa tattha sannihitāsannihitabhāvaṃ anupadhāretvāpi ābhogaṃ kātuṃ vaṭṭatiyevāti vadanti.
4. 现在说到门禁阻碍之内，即使未封闭也能进入时，为显示此义而说“另外的门禁”等。所谓“搭座”，指的是放置在较上层、动摇不稳落到地上后，抛弃后还是可以进去的，这是一种约束方式。也说若两个门口均被锁闭。在此若某一门无门闩，下面有说法不能封闭，亦可由另一门未封闭而进入。所谓“守门者”，是指守护大门、搭座根部，守门时托重于后面，仍有约束之意。对于未封闭门内的连结，应加以连接。门内与门外之说，指的是门洞的内外。入门时……如上所述说法。又说守门人当下之从属地位，即使不具集聚或聚集也可做供养。
Yena kenaci parikkhitteti ettha parikkhepassa ubbedhato pamāṇaṃ sahaseyyappahonake vuttasadisameva. Vuttañhi samantapāsādikāyaṃ (pāci. aṭṭha. 51) ‘‘yañhi senāsanaṃ upari pañcahi chadanehi aññena vā kenaci sabbameva paṭicchannaṃ, ayaṃ sabbacchannā nāma seyyā…pe… yaṃ pana senāsanaṃ bhūmito paṭṭhāya yāva chadanaṃ āhacca pākārena vā aññena vā kenaci antamaso vatthenapi parikkhittaṃ, ayaṃ sabbaparicchannā nāma seyyā. Chadanaṃ anāhacca sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittāpi sabbaparicchannāyevāti kurundaṭṭhakathāyaṃ vutta’’nti. ‘‘Diyaḍḍhahatthubbedho vaḍḍhakihatthena gahetabbo’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.51) vimativinodaniyañca (vi. vi. ṭī. pācittiya 2.50-51) vuttaṃ. Mahāpariveṇanti mahantaṃ aṅgaṇaṃ. Tena bahujanasañcaraṇaṭṭhānaṃ dasseti. Tenāha ‘‘mahābodhī’’tiādi.
所谓“环绕”，此处指围绕物的边界和大小的测量，与支撑范围相符。经文中说“无论营帐上方用五层覆盖物或其他物完全遮盖，此谓全覆盖的睡具。”此外说“营帐地面铺设至覆盖物与围墙边界的部分，此谓为环绕覆盖的睡具。”围墙覆盖的说法，是指用长一丈五肘的围墙用木结构等围起来。此乃库伦达注疏所说。又说“一丈五肘的围墙应以成人臂长来测量”，这些由释义注疏及相关注疏经文举证。所谓大围院，即大禅堂庭院，具有多数人集聚之处，故称大菩提等。
Aruṇe uggate vuṭṭhāti, anāpatti anāpattikhettabhūtāya rattiyā suddhacittena nipannattā. Pabujjhitvā puna supati, āpattīti aruṇe uggate pabujjhitvā aruṇuggamanaṃ ñatvā vā añatvā vā anuṭṭhahitvā sayitasantānena supati, uṭṭhahitvā kattabbassa dvārasaṃvaraṇādino akatattā akiriyasamuṭṭhānā āpatti hoti anāpattikhette katanipajjanakiriyāya anaṅgattā. Ayañhi āpatti īdise ṭhāne akiriyā, divā dvāraṃ asaṃvaritvā nipajjanakkhaṇe kiriyākiriyā ca acittakā cāti veditabbā. Purāruṇā pabujjhitvāpi yāva aruṇuggamanā sayantassapi purimanayena āpattiyeva.
“在黎明时分起身”，意思为避免违犯规矩者，于夜间心念清净已入睡。醒来后再次就寝为犯戒。此处“起身”指于黎明起身后及随之起身前后，若不谨慎门禁封闭等事项，产生不行动的戒法过失，在不犯戒之处出现。此戒过失乃因白天门禁不闭而入门时产生行为与不行为相混杂，不能清明分辨。即使早晨起身后，至晨间起身及睡觉期间之前，仍执意犯戒。
Aruṇe uggate vuṭṭhahissāmīti…pe… āpattiyevāti ettha kadā assa āpattīti? Vuccate – na tāva rattiyaṃ, ‘‘divā āpajjati, no ratti’’nti (pari. 323) vuttattā anādariyadukkaṭā na muccatīti vuttadukkaṭaṃ pana divāsayanadukkaṭameva na hoti anādariyadukkaṭattā eva. ‘‘Aruṇuggamane pana acittakaṃ akiriyasamuṭṭhānaṃ āpattiṃ āpajjatīti veditabba’’nti vimativinodaniyaṃ (vi. vi. ṭī. 1.77) vuttaṃ, sāratthadīpaniyampi (sārattha. ṭī. pārājika 2.77) ‘‘yathāparicchedameva vuṭṭhātīti aruṇe uggateyeva uṭṭhahati. Tassa āpattīti asuddhacitteneva nipannattā niddāyantassapi aruṇe uggate divāpaṭisallānamūlikā āpatti. ‘Evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’ti vuttattā asuddhacittena nipajjanto aruṇuggamanato puretaraṃ uṭṭhahantopi anuṭṭhahantopi nipajjanakāleyeva anādariyadukkaṭaṃ āpajjati, divāpaṭisallānamūlikaṃ pana dukkaṭaṃ aruṇeyeva āpajjatī’’ti vuttaṃ, tasmā evaṃ nipajjantassa dve dukkaṭāni āpajjantīti veditabbaṃ.
「曙光升起时必起身」……诸如此类的过失何时生起？据说非当夜间，昼日才生过失，夜间则不（详见律毗婆沙第323条）。此说表达不用心的过失不被免除，但所说的过失仅是基于白昼而非夜间的不当行为。又言：「于曙光升起时发生无心而无意的过失，谓应当知也」（论集·毗婆沙1.77）。本义和释义（巴拉基第2.77）记载：「如章节所述，曙光升起时即起身。此时的过失，乃因心不净而昏睡昏沉时，即使昏睡于曙光升起，也属于白昼过失之根源。因言‘即使心不净而昏沉者，亦不得免除过失’，故心不净而昏沉，于起身前后之际必发生无意的过失，此过失乃白昼过失之根本。」由此应知：昏沉者有二种过失同时生起。
Sace dvāraṃ saṃvaritvā aruṇe uggate uṭṭhahissāmīti nipajjati, dvāre ca aññehi aruṇuggamanakāle vivaṭepi tassa anāpattiyeva dvārapidahanassa rattidivābhāgesu visesābhāvā. Āpattiāpajjanasseva kālaviseso icchitabbo, na tapparihārassāti gahetabbaṃ. ‘‘Dvāraṃ saṃvaritvā rattiṃ nipajjatī’’ti (pārā. aṭṭha. 1.77) hi vuttaṃ. Divā saṃvaritvā nipannassa kenaci vivaṭepi dvāre anāpattiyeva, attanāpi anuṭṭhahitvāva sati paccaye vivaṭepi anāpattīti vadanti, idampi vimativinodaniyameva (vi. vi. ṭī. 1.77) vuttaṃ.
若关闭门扉，欲于曙光升起时起身，则于门处仍有出入人出入，此时由于门已关闭，夜昼分明无特异之处。过失发生之时间应具体确定，不宜妄自推延免除。律毗婆沙1.77说：「关闭门扉，夜间昏睡。」昼时虽然关闭门睡眠，亦无出入过失，此因依缘门处无他过失且自身不举动依缘门处无过失。此亦为论集·毗婆沙所言。
Yathāparicchedameva vuṭṭhātīti aruṇe uggateyeva vuṭṭhāti, āpattiyevāti mūlāpattiṃ sandhāya vuttaṃ. Anādariyaāpatti pana purāruṇā uṭṭhitassapi tassa hoteva ‘‘dukkaṭā na muccatī’’ti vuttattā. Dukkaṭā na muccatīti ca purāruṇā uṭṭhahitvā mūlāpattiyā muttopi anādariyadukkaṭā na muccatīti adhippāyo.
依章节所述，曙光升起时即为起身，过失即为根本过失。以往即使于曙光之前已起身，亦不免除「过失不除」之说。所谓「过失不除」，乃指即便已经脱离根本过失，心 still 不净所生之无意过失亦不免除，属过失之延续。
§5
5.Niddāvasena nipajjatīti niddābhibhūtatāya ekapassena nipajjati. ‘‘Niddāvasena nipajjatī’’ti vohāravasena vuttaṃ, pādānaṃ pana bhūmito amocitattā ayaṃ nipanno nāma hotīti teneva anāpatti vuttā. Apassāya supantassāti kaṭiṭṭhito uddhaṃ piṭṭhikaṇṭake appamattakaṃ padesaṃ bhūmiṃ aphusāpetvā supantassa. Kaṭiṭṭhiṃ pana bhūmiṃ phusāpentassa sayanaṃ nāma na hoti. Piṭṭhipasāraṇalakkhaṇā hi seyyā dīghā, vandanādīsupi tiriyaṃ piṭṭhikaṇṭakānaṃ pasāritattā nipajjanamevāti āpatti pariharitabbāva. Vandanāpi hi pādamūle nipajjatītiādīsu nipajjanameva vuttā. Sahasā vuṭṭhātīti pakkhalitā patito viya sahasā vuṭṭhāti, tassapi anāpatti patanakkhaṇe avisayattā, visaye jāte sahasā vuṭṭhitattā ca. Yassa pana visaññitāya pacchāpi avisayo eva, tassa anāpattiyeva patanakkhaṇe viya. Tattheva sayati, na vuṭṭhātīti iminā visayepi akaraṇaṃ dasseti, teneva tassa āpattīti vuttaṃ.
昼眠中昏沉而生过失，即因昏沉支配，一眼闭合故产生。俗言「昼眠中生过失」，此乃因足部未离地而名为“过失昏睡”，足部未离地即为昏沉卧，未及放脚为睡。因足部铺布使其长且稳，致发生过失者，应予避免。即使叩头等脚趾处生过失，亦属跌落。因「突然起身」如同跌倒，故无意间有过失，其后方生无意者亦为过失。此时身体安卧非起身，藉由此缘故为过失之由。
Idāni aṭṭhakathāvādasaṃsandanaṃ kātuṃ ‘‘ko muccati, ko na muccatī’’tiādimāha. Tattha mahāpaccariyantiādīsu paccarīti uḷumpaṃ vuccati, tasmiṃ nisīditvā katattā tameva nāmaṃ jātaṃ. Kurundivallivihāro nāma atthi, tattha katattā kurundīti nāmaṃ jātaṃ. Mahāaṭṭhakathā nāma saṅgītittayamāruḷhā tepiṭakassa buddhavacanassa aṭṭhakathā. Yā mahāmahindattherena tambapaṇṇidīpaṃ ābhatā, tambapaṇṇiyehi therehi pacchā sīhaḷabhāsāya abhisaṅkhatā ca hoti. Ekabhaṅgenāti ekapassabhañjanena pāde bhūmito amocetvā ekapassena sarīraṃ bhañjitvā nipannoti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ pana mahāpadumattherena vuttanti sambandho. Tena mahāaṭṭhakathāya likhitamahāpadumattheravāde ‘‘aya’’nti dasseti. ‘‘Mucchitvā patitattā avisayattā āpatti na dissatī’’ti therena vuttaṃ. Ācariyā pana yathā yakkhagahitako bandhitvā nipajjāpito ca paravaso hoti, evaṃ aparavasattā mucchitvā patito kañcikālaṃ jānitvā nipajjatīti anāpattiṃ na vadanti, visaññite pana sati anāpattiyeva.
今作注疏释疑，问『谁免除，谁不免除？』等。此中「大教论序」称作“脓肿”，即坐处成脓，坐时名“脓肿”。名曰库伦藤利庵，此处坐处成脓，由此名命。大教论，即佛陀三藏之注疏总论。此注疏由大摩诃巴达尊者所述，后又经锡兰上师以锡兰语传译专修。所谓“一断”即“一眼闭合”，足部未离地即未起身。大教论中引大摩诃巴达尊者言，“此状况即为过失，不显示因起身而生过失”。师亦云，「如同被妖怪缠绕陷入昏睡被奴役，亦如被奴役虽昏睡但熟知多久陷入昏睡而有过失」，故不谓无过失，因有记忆者则为过失。
Dve janātiādi mahāaṭṭhakathāyameva vacanaṃ, tadeva pacchā vuttattā pamāṇaṃ. Yakkhagahitaggahaṇeneva cettha visaññibhūtopi saṅgahito, ekabhaṅgena nipanno pana anipannattā āpattito muccatiyevāti gahetabbaṃ. Sāratthadīpaniyañca (sārattha. ṭī. 2.77) ‘‘yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito’’ti imassa aṭṭhakathāvādassa pacchimattā soyeva pamāṇato gahetabbo, tathā ca vakkhati ‘‘sabbattha yo yo aṭṭhakathāvādo vā pacchā vuccati, so soyeva pamāṇato gahetabbo’’ti. Imasmiṃ ṭhāne imassa aṭṭhakathāpāṭhassa ānītattā imasmiṃ vinayasaṅgahappakaraṇepi imasmiṃyeva ṭhāne so pāṭho vattabboti no khanti. Ettha ca ‘‘rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhāti, anāpattī’’tiādivacanato aruṇuggamane saṃsayavinodanatthaṃ aruṇakathā vattabbā. Tatridaṃ vuccati –
初二句乃大教论之语，后续亦依次引用。因妖怪缠绕被缚之况，即使已一断闭眼而未全起身者，因过失之未具足，仍可免除。释义亦载：“任何大教论之后皆以此为标准”，且言：“无论何处，大教论所说之后均为定论。”此处乃注释所起始，今非复述全文。此中因「夜间开门而入，曙光起身时起身，却无过失」之说，为破解对升曙光起身时过失之疑虑。论中云：
‘‘Ko esa aruṇo nāma;
『何者』者，『阿卢那』之名也；
Kena so aruṇo bhave;
『因何』者，『阿卢那』生起之因也；
Kīdiso tassa vaṇṇā tu;
『其色』者，『阿卢那』之相貌如何；
Saṇṭhānaṃ kīdisaṃ bhave.
『其性状』者，『阿卢那』之所依所住为何也。
‘‘Kismiṃ kāle ca dese ca, aruṇo samugacchati;
『于何时何地』者，『阿卢那』相会之时刻及所在之处也；
Kiṃ paccakkhasiddho eso, udāhu anumānato’’ti.
『何为确证』者，『阿卢那』之成立依据何也，此当以推测为之。」
Tattha ko esa aruṇo nāmāti ettha esa aruṇo nāma sūriyassa pabhāviseso. Vuttañhetaṃ abhidhānappadīpikāyaṃ –
此处所谓『阿卢诺(Aruṇo)』，乃指太阳之光辉特殊现象。经称释义灯中云：“于太阳初升之前，有阿卢诺现象。”
‘‘Sūrassodayato pubbuṭṭhitaraṃsi siyāruṇo’’ti;
又云：“太阳升起之前者，为阿卢诺。”
Taṭṭīkāyañca ‘‘sūrassa udayato pubbe uṭṭhitaraṃsi aruṇo nāma siyā’’ti. Vimativinodanīnāmikāyaṃ vinayaṭīkāyañca (vi. vi. ṭī. 1.463) ‘‘aruṇoti cettha sūriyuggamanassa purecaro vaḍḍhanaghanaratto pabhāvisesoti daṭṭhabbo’’ti vuttaṃ, tasmā sūriyappabhāyeva aruṇo nāma, na aññoti daṭṭhabbaṃ. Kena so aruṇo bhaveti ettha aruṇo vaṇṇo assāti aruṇo, kiñcirattavaṇṇasamannāgatoti attho. Atha vā arati gacchati rattavaṇṇabhāvena pavattatīti aruṇo. Vuttañhetaṃ abhidhānappadīpikāṭīkāyaṃ ‘‘aruṇavaṇṇatāya arati gacchatīti aruṇo’’ti. Kīdiso tassa vaṇṇoti ettha abyattarattavaṇṇo tassa vaṇṇo bhave. Vuttañhi abhidhānappadīpikāyaṃ ‘‘aruṇo kiñcirattothā’’ti. Taṭṭīkāyañca ‘‘kiñciratto abyattarattavaṇṇo aruṇo nāma yathā macchassa akkhī’’ti. Vimativinodaniyañca (vi. vi. ṭī. 1.463) ‘‘vaḍḍhanaghanaratto pabhāviseso’’ti, tasmā sūriyassa rattappabhāyeva aruṇo nāma, na setappabhādayoti daṭṭhabbaṃ. Yadi evaṃ pātimokkhaṭṭhapanakkhandhakavaṇṇanāya vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.383) ‘‘pāḷiyaṃ pana nandimukhiyāti odātadisāmukhatāya tuṭṭhamukhiyā’’ti vuttaṃ, taṃ kathaṃ yujjeyyāti, no na yujjeyya. Tattha hi aruṇuggatakāle aruṇobhāsena odātadisāmukhabhāvo vutto, na aruṇobhāsassa odātabhāvo. Vuttañhetaṃ udānaṭṭhakathāyaṃ (udā. aṭṭha. 23) ‘‘nandimukhiyāti aruṇassa uggatattā eva aruṇobhāya sūriyālokūpajīvino satte nandāpanamukhiyā rattiyā jātāya vibhāyamānāyāti attho’’ti.
注疏又说：“太阳初升之前出现者，名为阿卢诺。”于律注《疑释》中亦云：“阿卢诺即太阳初出之前的一种光明之显现。”可见此处所称阿卢诺，仅谓太阳光辉的一种，不应另作他义。何以谓之阿卢诺？即由于其色称阿卢诺，即含有某种夜间之色彩。或也因夜间之色素随异而起故名阿卢诺。释义灯注云：“由阿卢诺色而生无欲贪著者为阿卢诺。”其色为何样？律注说：“其色为暗红色，如鱼之眼色。”《疑释》谓“为太阳初升之前的光辉现象”，故阿卢诺乃太阳之赤光，不是白光。若依律藏所载释义灯注《疑释》所云：“巴利文 nandimukhiyāti，是指口形似笑”，此理不容强加。因为阿卢诺刚出现时，谓之以赤光伴笑之相，而非以白光伴笑。乌达那注释中说：“此处 nandimukhiyāti，即阿卢诺升起之时，诸光伴随太阳光辉而现，似笑容般明亮鲜艳。”
Jātakaṭṭhakathāyañca –
犹如本生经注云——
‘‘Jighaññarattiṃ aruṇasmimuhate;
“饥饿之夜，在阿卢诺初显时；
Yā dissati uttamarūpavaṇṇinī;
所见之者具有至美之形色。”
Tathūpamā maṃ paṭibhāsi devate;
『诸天啊，告诉我，你们心中所见的那种相状是如何？』
Ācikkha me taṃ katamāsi accharā’’ti. (jā. aṭṭha. 5.21.254);
『请告知我，那是什么字母？』（出自《本生经》和疏注卷五第254页）
Imassa gāthāya atthavaṇṇanāyaṃ ‘‘tattha jighaññarattinti pacchimarattiṃ, rattipariyosāneti attho. Uhateti aruṇe uggate. Yāti yā puratthimā disā rattavaṇṇatāya uttamarūpadharā hutvā dissatī’’ti. Evaṃ aruṇuggatasamaye puratthimadisāya rattavaṇṇatā vuttā, tasmā tasmiṃ samaye aruṇassa uṭṭhitattā puratthimāya disāya rattabhāgo sūriyālokassa patthaṭattā sesadisānaṃ odātabhāvo viññāyati.
针对这首诗句的义理解释是：『此处“jighaññarattinti”（争夺夜）意指次夜，即后夜；“rattipariyosāneti”意指夜晚结束。‘uhateti’指旭日初升。此时，东方方向在夜色变化中，呈现出天空由夜色转换为明亮形态的特征而可见。』因此在旭日初升之时，东方呈现由夜色转为明朗的特殊现象，因而观察到太阳光芒初照，夜的残余向其他方位逐渐消散。
Saṇṭhānaṃkīdisaṃ bhaveti ettha aruṇassa pāṭekkaṃ saṇṭhānaṃ nāma natthi rasmimattattā. Yattakaṃ padesaṃ pharati, tattakaṃ tassa saṇṭhānanti daṭṭhabbaṃ. Atha vā puratthimadisāsaṇṭhānaṃ. Vuttañhi jātakaṭṭhakathāyaṃ (jā. aṭṭha. 5.21.255) ‘‘puratthimadisā rattavaṇṇatāya uttamarūpadharā hutvā dissatī’’ti.
所谓『结合体』的意义在此，表示旭日光线并非单独汇聚的结合体，乃是其光辉扩散的地带。见到光线扩散到何处，即视为其结合体所在。又或指东方的结合体之所在。于《本生经疏注》又云：『东方由于夜色的变迁及明亮形态变化而显现』。
Kismiṃ kāle ca dese ca, aruṇo samugacchatīti ettha esa aruṇo sūriyuggamanassa pure kāle puratthimadisāyaṃ uggacchati. Vuttañhetaṃ udānaṭṭhakathāyaṃ (udā. aṭṭha. 23) ‘‘uddhaste aruṇeti uggate aruṇe, aruṇo nāma puratthimadisāyaṃ sūriyodayato puretarameva uṭṭhitobhāso’’ti. Abhidhānappadīpikāyañca ‘‘sūrassodayato pubbuṭṭhitaraṃsī’’ti.
在什么时间、什么地点，黎明升起？——此处所说的黎明，乃是在太阳升起之前，于东方升起。此义已见于《感兴语注疏》中，云：『「黎明高悬」者，即黎明升起之时；所谓黎明，乃是在东方，于日出之前已然升起的光明。』《同义词灯》亦云：『先于日出而升起之光芒。』
Kiṃ paccakkhasiddho eso, udāhu anumānatoti ettha ayaṃ aruṇo nāma paccakkhasiddho eva , na anumānasiddho. Kasmā viññāyatīti ce? Cakkhuviññāṇagocaravaṇṇāyatanabhāvato. Akkhassa patīti paccakkhaṃ, cakkhurūpānaṃ abhimukhabhāvena āpāthagatattā cakkhuviññāṇaṃ hoti. Vuttañhetaṃ bhagavatā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43, 44, 45, saṃ. ni. 4.60; kathā. 465, 467), tasmā ayaṃ aruṇavaṇṇo cakkhunā disvā jānitabbato paccakkhasiddhoyeva hoti, na evaṃ sati evaṃ bhaveyyāti anumānena punappunaṃ cintanena siddhoti. Imaṃ pañhavissajjanaṃ sādhukaṃ manasi karitvā paṇḍitehi rattobhāsoyeva aruṇoti paccetabbo sallakkhetabboti.
此处说明“aruṇo”为何属于直接观察得知的对象，而非仅凭推测推断。因为它属于眼识能所对境，既为眼睛外境之显现。眼识于视觉对象之前即发生，故为直接显现。世尊所说：『由眼及色生眼识』，说明“aruṇa”的颜色为眼所见而直接了知，故为直接见知，而非通过推理反复思考得出。诸智者以此智慧清晰内照，能将夜之余晖显现清楚，并以印证观察，即可确认此为“夜的光辉（aruṇa）”，应加识别铭记。
Kasmā pana imasmiṃ ṭhāne aruṇakathā vuttāti? Imissā aruṇakathāya mahāvisayabhāvato. Kathaṃ? Uposathikā upāsakā ca upāsikāyo ca aruṇuggamanaṃ tathato ajānantā anuggateyeva aruṇe uggatasaññāya khādanīyaṃ vā khādanti, bhojanīyaṃ vā bhuñjanti, mālāgandhādīni vā dhārenti, tato tesaṃ sīlaṃ bhijjati. Sāmaṇerā tatheva vikālabhojanaṃ bhuñjitvā sīlavināsaṃ pāpuṇanti. Nissayapaṭipannakā bhikkhū ācariyupajjhāyehi vinā bahisīme carantā nissayappassambhanaṃ pāpuṇanti, antovasse bhikkhū upacārasīmato bahigacchantā vassacchedaṃ, tecīvarikā bhikkhū abaddhasīmāyaṃ cīvarena vippavasantā nissaggiyapācittiyaṃ, tathā sattabbhantarasīmāyaṃ, sahaseyyappahonakaṭṭhāne anupasampannamātugāmehi saha sayantā pācittiyaṃ, tathā yāvakālikaṃ bhuñjantā bhikkhū, pārivāsikādayo vattaṃ nikkhipantā ratticchedaṃ. Evamādianekādīnavasambhavato lajjipesalānaṃ bhikkhūnaṃ tathato aruṇuggamanassa jānanatthaṃ vuttāti daṭṭhabbā.
然而,为何在此处宣说晓相之论?因为此晓相之论具有大范围性。如何?守伍波萨他的近事男与近事女们,不如实了知晓相升起,在晓相尚未升起时,以为已升起之想,或食副食,或食主食,或持花香等,由此他们的戒破损。沙玛内拉们同样地,食非时食后,达到戒的毁坏。依止行者比库们,离开老师与伍波迦亚,在外界游行,达到依止的失坏;在瓦萨期内的比库们,从近行界出去,瓦萨断绝;持三衣的比库们,在未结界处离衣而住,尼萨耆亚巴吉帝亚;同样地,在七日界内;在应避共宿处与未达上的女人共宿,巴吉帝亚;同样地,食时限食的比库们;别住者等舍弃行法,夜断绝。如是因为有生起如此等众多过患之可能,为了令惭愧柔和的比库们如实了知晓相升起,应见为已宣说。
Keci pana bhikkhū aḍḍharattisamaye ghaṭisuññattā aḍḍharattikālaṃ atikkamma aññadivaso hoti, tasmā tasmiṃ kāle aruṇaṃ uṭṭhitaṃ nāma hotīti maññamānā aḍḍharattiṃ atikkamma khādanīyabhojanīyādīni bhuñjanti, te pana buddhasamayaṃ ajānantā vedasamayameva manasi karontā evaṃ karonti, tasmā tesaṃ taṃkaraṇaṃ pamāṇaṃ na hoti. Bahavo pana bhikkhū aruṇassa paccakkhabhāvaṃ ajānantā anumānavasena cintituñca asakkontā anussavavaseneva paravacanaṃ saddahantā amhākaṃ ācariyā aruṇuggamanavelāyaṃ uṭṭhāya gacchantā sūriyuggamanavelāyaṃ dvisahassadaṇḍappamāṇaṃ ṭhānaṃ pāpuṇanti, tisahassadaṇḍappamāṇaṃ ṭhānaṃ pāpuṇantīti ca vadanti. Imamhā vihārā asukaṃ nāma vihāraṃ asukaṃ nāma cetiyaṃ asukaṃ nāma gāmaṃ pāpuṇantītiādīni ca vadantīti evaṃ anussavavacanaṃ vadanti, tampi appamāṇaṃ. Kasmā? Addhānaṃ nāma balavantassa javasampannassa ca rassaṃ hoti, dubbalassa santassa ca dīghaṃ hoti. Vuttañhi bhagavatā –
然而,某些比库们,在半夜时分,因为水钟空了,超过半夜时刻,另一日到来,因此在彼时晓相已升起,如是认为,超过半夜后食副食、主食等,然而他们不了知佛陀时代,只作意吠陀时代而如是作,因此他们的那作为不是量。然而众多比库们,不了知晓相的现前状态,也不能以推理方式思考,只以传闻方式信受他人之语:『我们的老师在晓相升起时起身而行,在日出时到达二千杖量的处所』,或说『到达三千杖量的处所』。又说『从此住处到达某名住处、某名塔、某名村』等等,如是说传闻之语,那也不是量。为何?所谓路程,对有力者、具速者是短的,对无力者、疲倦者是长的。世尊已说:『长夜于醒者,长路于疲者,长轮回于愚者,不知正法故』。因此,所谓路程,对一切人不是相同的,故不能成为晓相升起的特征,而且那些具寿们不从三藏引来任何能成立的语句,如同无能者作半一般,只是随意欲而说,故不是量。
‘‘Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;
『长夜于醒者,长路于疲者,
Dīgho bālāna saṃsāro, saddhammaṃ avijānata’’nti. (dha. pa. 60);
长轮回于愚者,不知正法故』。
Tasmā addhānaṃ nāma sabbesaṃ ekasadisaṃ na hotīti aruṇuggamanassa lakkhaṇaṃ bhavituṃ na sakkā, na ca te āyasmanto piṭakattayato kiñci sādhakabhūtaṃ vacanaṃ āharanti, asakkhikaṃ aḍḍaṃ karonti viya yathājjhāsayameva vadantīti pamāṇaṃ na hoti.
因此,所谓路程,对一切人不是相同的,故不能成为晓相升起的特征,而且那些具寿们不从三藏引来任何能成立的语句,如同无能者作半一般,只是随意欲而说,故不是量。
Aññe pana –
然而其他人
‘‘Atītarattiyā yāmo;
「过去夜之更时;
Pacchimoḍḍhamamussa vā;
最后更或其半;
Bhāviniyādippahāro;
未来日之击时;
Tadaḍḍhaṃ vājjatehya hoti –
其半或今日等成 —
Kaccāyanasārappakaraṇāgataṃ gāthaṃ vatvā atītarattiyā pacchimo yāmo ajja pariyāpanno, tasmā pacchimayāmassa ādito paṭṭhāya aruṇaṃ uggacchatī’’ti vadanti. Ayaṃ vādo sakāraṇasaññāpakattā purimehi balavā hoti, evaṃ santepi ayuttoyeva. Kasmā? Ayañhi gāthā bāhirasaddasatthe jaṅgadāsappakaraṇe vuttanayena ajja bhavā ajjatanīti vuttaajjavohārassa pavattanakālaṃ dassetuṃ vuttā, na piṭakattaye vuttassa aruṇuggamanassa kālaṃ dassetuṃ, tasmā aññasādhyassa aññasādhakena sādhitattā ayuttoyeva.
说此《咖吒亚那精要论》所载偈颂后,有人说:『过去夜之最后更已包含于今日,故从最后更之始起,黎明升起。』此说因具理由而令人信服,故较前说为强,然即使如此,仍不合理。为何?此偈乃于外典声论中《姜嘎达萨论》所说之理,为显示『今日』一词之使用时段而说 — 即『从今日而有』之『今日』用语之行用时 — 并非为显示三藏中所说黎明升起之时,故以他所成立者成立他所应成立者,故不合理。
Apare pana ‘‘pahāro yāmasaññito’’ti abhidhānappadīpikāyaṃ vuttattā pahārayāmasaddānaṃ ekatthattā tattheva ‘‘tiyāmā saṃvarī bhave’’ti vuttattā rattiyā ca tiyāmabhāvato pāḷiyañca (udā. 45; cūḷava. 383) ‘‘abhikkantā , bhante, ratti, nikkhanto pacchimo yāmo, uddhasto aruṇo’’ti āgatattā idāni rattiyā catūsu pahāresu tatiyappahārassa avasāne aruṇo uggato, tasmā avasesaekappahāramatto kālo divasabhāgaṃ bhajatīti vadeyyuṃ, ayaṃ vādo tatiyavādatopi balavataro. Kasmā? Ñāpakañāpyānaṃ anurūpabhāvato. Tathā hi ‘‘pahāro yāmasaññito’’ti ayaṃ ñāpako pahārayāmānaṃ ekatthabhāvassa anurūpo, ‘‘tiyāmā saṃvarībhave’’ti ayaṃ rattiyā tiyāmabhāvassa, ‘‘pāḷiyañcā’’tiādi tatiyappahārassa avasāne aruṇuggamanassa, tathāpi ayuttoyeva hoti. Kasmā? ‘‘Avasesaekappahāramatto kālo divasabhāgaṃ bhajatī’’ti vacanassa viruddhattā. Majjhimadese hi dasaghaṭikāpamāṇassa kālassa ekappahārattā sabbā ratti tiyāmāva hoti, na catuyāmā, idāni pana paccantavisayesu sattaṭṭhaghaṭikāmattassa kālassa ekappahārakatattā catuppahārā bhavati, tasmā majjhimadesavohāraṃ gahetvā abhidhānappadīpikāyañca ‘‘tiyāmā saṃvarī bhave’’ti vuttaṃ, pāḷiyañca (udā. 45; cūḷava. 383) ‘‘nikkhanto pacchimo yāmo, uddhasto aruṇo’’ti, tasmā rattipariyosāneyeva aruṇo uggatoti daṭṭhabbo. Tathā hi vuttaṃ vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.201) ‘‘tathā pārivāsikādīnampi aruṇaṃ anuṭṭhāpetvā vattaṃ nikkhipantānaṃ ratticchedo vutto, uggate aruṇe nikkhipitabbanti hi vutta’’nti.
另有人则说:因《名称灯》中说『击时即更时之异名』,故击时与更时二词同义;又于彼处说『三更为夜』,且夜有三更之性;又律藏中说『尊者,夜已深,最后更已出,黎明已升』,故今于夜之四击时中,第三击时之末黎明升起,故余剩一击时量之时属于日分。此说较第三说更强。为何?因能诠与所诠相应之故。如是,『击时即更时之异名』此能诠语适合于击时与更时同义;『三更为夜』此语适合于夜有三更之性;『又律藏中』等语适合于第三击时之末黎明升起。然即使如此,仍不合理。为何?因与『余剩一击时量之时属于日分』此语相违之故。于中国,以十伽提咖量之时为一击时,故全夜唯三更,非四更;然今于边地诸域,以七或八伽提咖量之时为一击时,故成四击时。故《名称灯》中取中国用语而说『三更为夜』,律藏中亦说『最后更已出,黎明已升』,故应见黎明于夜终时升起。如是《疑惑消除》中说:『如是,对于别住者等,亦说夜之断限为不令黎明升起而舍职事,因说应于黎明升起时舍之。』
Sahaseyyasikkhāpadepi (pāci. 52-54) ‘‘anupasampannehi saha nivutthabhāvaparimocanatthaṃ purāruṇā nikkhamitvā’’tiādi vuttaṃ. Evaṃ cīvaravippavāsādīsu ca sabbattha rattipariyosāne āgamanavasena aruṇuggamanaṃ dassitaṃ, na atītāruṇavasenāti. Jātakaṭṭhakathāyampi (jā. aṭṭha. 5.21.255) ‘‘rattipariyosāneti attho’’ti. Na kevalaṃ majjhimadesesu rattiyāyeva tippahārabhāvo hoti , atha kho divasassapi. Tathā hi vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. nidānakathā) ‘‘sammāsambuddhassa abhidhammadesanāpariyosānañca tesaṃ bhikkhūnaṃ sattappakaraṇauggahaṇañca ekappahāreneva hotī’’ti, mūlaṭīkāyañca (dha. sa. mūlaṭī. nidānakathāvaṇṇanā) ‘‘ekappahārenāti ettha pahāroti divasassa tatiyabhāgo vuccatī’’ti, tasmā eko rattidivo chappahāro hotīti viññāyati. Evaṃ majjhimadesavohārena tiyāmasaṅkhātassa tippahārassa avasāne sabbarattipariyosāne uṭṭhitaṃ aruṇaṃ paccantadesavohārena tippahārassa avasāneti gahetvā ekappahārāvasesakāle aruṇo uggatoti vuttattā ayampi vādo ayuttoyeva hotīti daṭṭhabbo.
在共宿学处(巴吉帝亚 52-54)中也说:「为了解除与未达上者共住的状态,在黎明前离去」等。如是在衣离宿等一切处,都是以夜终时到来的方式显示黎明升起,而非以过去黎明的方式。在《本生注疏》中也说:「夜终时,此为义」。不仅在中部地区只有夜间才有三时分,白天也有。如是在《殊胜义注》中说:「正自觉者的阿毗达摩教授结束与那些比库们领受七部论,在一时分中完成」,在《根本复注》中说:「一时分者,此中时分者,称为白天的三分之一」,因此可知一昼夜有六时分。如是以中部地区的用语,在称为三时的三时分终了时、一切夜终了时升起的黎明,若以边地的用语理解为三时分的终了,而说在剩余一时分的时间黎明升起,因此应见此说也确实不合理。
Bahavo pana paṇḍitā ‘‘khuddasikkhānissaye vuttaṃ –
然而许多智者说:「在《小学依》中说——
‘Setaruṇañca paṭhamaṃ, dutiyaṃ nandiyāvaṭṭaṃ;
『白色黎明为第一,第二为难地亚瓦德花色;
Tatiyaṃ tambavaṇṇañca, catutthaṃ gadrabhaṃ mukha’nti. –
第三为铜色,第四为驴面色』——
Imaṃ gāthaṃ nissāya ekarattiyaṃ aruṇo catukkhattuṃ uṭṭhahati, tattha paṭhamaṃ setavaṇṇaṃ hoti, dutiyaṃ nandiyāvaṭṭapupphavaṇṇaṃ hoti, tatiyaṃ tambavaṇṇaṃ hoti, catutthaṃ gadrabhamukhavaṇṇaṃ hotī’’ti vatvā rattobhāsato puretaraṃ atītarattikāleyeva vattanikkhipanādikammaṃ karonti. Tesaṃ taṃ karaṇaṃ anisammakāritaṃ āpajjati. Ayañhi gāthā neva pāḷiyaṃ dissati, na aṭṭhakathāyaṃ, na ṭīkāsu, kevalaṃ nissaye eva, nissayesu ca ekasmiṃyeva khuddasikkhānissaye dissati, na aññanissayesu, tatthāpi neva pubbāparasambandho dissati, na hetuphalādibhāvo, na ca liṅganiyamoti na nissayakārācariyena ṭhapitā bhaveyya, atha kho pacchā aññehi lekhakehi vā attano icchānurūpaṃ likhitā bhaveyya, tasmā ayaṃ gāthā kuto ābhatā pāḷito vā aṭṭhakathāto vā ṭīkāto vā vinayato vā suttantato vā abhidhammato vāti pabhavaṃ apariyesitvā nissaye diṭṭhamattameva sārato gahetvā pāḷiyaṭṭhakathāṭīkāsu vuttavacanaṃ anisāmetvā katattā anisammakāritaṃ āpajjati.
依此偈颂,在一夜中黎明四次升起,其中第一次是白色,第二次是难地亚瓦德花色,第三次是铜色,第四次是驴面色」,如是说后,在夜光之前、在过去夜时即作放下衣钵等业。他们的此作法陷入不正确。此偈颂既不见于圣典,不见于注疏,不见于复注,仅见于依书,在诸依书中也仅见于一部《小学依》,不见于其他依书,在那里也既不见前后关联,不见因果等性,也无性数限定,因此不应是依书作者老师所安立,而应是后来由其他书写者随自己意愿所写,因此此偈颂从何处带来?是从圣典或注疏或复注或律或经或阿毗达摩?不探究来源,仅以在依书中所见为实,不审察圣典注疏复注中所说之语而作,因此陷入不正确。
Tatrāyaṃ pāḷi ‘‘tena kho pana samayena buddho bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṃ ajjhokāse ekacīvaro nisīdi, na bhagavantaṃ sītaṃ ahosi. Nikkhante paṭhame yāme sītaṃ bhagavantaṃ ahosi, dutiyaṃ bhagavā cīvaraṃ pārupi, na bhagavantaṃ sītaṃ ahosi. Nikkhante majjhime yāme sītaṃ bhagavantaṃ ahosi, tatiyaṃ bhagavā cīvaraṃ pārupi, na bhagavantaṃ sītaṃ ahosi. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṃ bhagavantaṃ ahosi, catutthaṃ bhagavā cīvaraṃ pārupi, na bhagavantaṃ sītaṃ ahosī’’ti. Ayaṃ mahāvagge (mahāva. 346) cīvarakkhandhakāgatā vinayapāḷi. Pāḷiyaṃ nandimukhiyāti tuṭṭhimukhiyā, pasannadisāmukhāyāti attho. Ayaṃ taṃsaṃvaṇṇanāya vimativinodanīpāṭho (vi. vi. ṭī. mahāvagga 2.346).
此中此圣典:「尔时佛世尊在寒冷的冬季诸夜、八夜之间、降雪时节,夜间在露地以一衣而坐,世尊不感寒冷。初夜过去时,世尊感到寒冷,世尊披上第二衣,世尊不感寒冷。中夜过去时,世尊感到寒冷,世尊披上第三衣,世尊不感寒冷。后夜过去时、黎明升起、在喜面夜时,世尊感到寒冷,世尊披上第四衣,世尊不感寒冷」。此为《大品》中衣篇集所载的律藏圣典。圣典中『喜面』者,满足面、明净方面,此为义。此为彼阐释的《疑惑消除复注》文句。
‘‘Tena kho pana samayena buddho bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde . Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā nikkhante paṭhame yāme uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – abhikkantā, bhante ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti. Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante majjhime yāme uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti. Dutiyampi bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti, ciranisinno bhikkhusaṅgho, uddisatu bhante bhagavā bhikkhūnaṃ pātimokkhanti. Aparisuddhā, ānanda, parisā’’ti (cūḷava. 383). Ayaṃ cūḷavagge pātimokkhaṭṭhapanakkhandhakāgatā aparāpi vinayapāḷi.
「尔时,佛世尊住在沙瓦提城东园鹿母讲堂。尔时,世尊于当日伍波萨他,为比库僧团围绕而坐。时,具寿阿难于夜已深,初夜分已过,从座起立,偏袒上衣一肩,向世尊合掌,对世尊如是说:『尊者,夜已深,初夜分已过,比库僧团久坐,尊者,请世尊为诸比库诵巴帝摩卡。』如是说时,世尊默然。具寿阿难第二次于夜已深,中夜分已过,从座起立,偏袒上衣一肩,向世尊合掌,对世尊如是说:『尊者,夜已深,中夜分已过,比库僧团久坐,尊者,请世尊为诸比库诵巴帝摩卡。』第二次世尊亦默然。具寿阿难第三次于夜已深,后夜分已过,曙光已升,夜已欢喜面,从座起立,偏袒上衣一肩,向世尊合掌,对世尊如是说:『尊者,夜已深,后夜分已过,曙光已升,夜已欢喜面,比库僧团久坐,尊者,请世尊为诸比库诵巴帝摩卡。』『阿难,众不清净。』」此为朱腊瓦咖篇集中巴帝摩卡停止篇集所来之另一律藏圣典。
Nandimukhiyā rattiyāti aruṇuṭṭhitakāle pītimukhā viya ratti khāyati. Tenāha ‘‘nandimukhiyā’’ti (cūḷava. aṭṭha. 383) ayaṃ taṃsaṃvaṇṇanābhūtasamantapāsādikaṭṭhakathāpāṭho. Abhikkantāti parikkhīṇā. Uddhaste aruṇeti uggate aruṇasīse. Nandimukhiyāti tuṭṭhimukhiyā. Ayaṃ taṃsaṃvaṇṇanābhūtasāratthadīpanīpāṭho (sārattha. ṭī. cūḷavagga 3.383). Pāḷiyaṃ nandimukhiyāti odātadisāmukhitāya tuṭṭhamukhiyā. Ayaṃ taṃsaṃvaṇṇanāya (vi. vi. ṭī. cūḷavagga 2.283) vimativinodanīpāṭho.
「夜已欢喜面」者,于曙光升起时,夜显现如喜悦面。故说「夜已欢喜面」。此为彼相应之《善见》注疏文句。「已深」者,已尽。「曙光已升」者,曙光之首已升起。「欢喜面」者,喜悦面。此为彼相应之《义灯》复注文句。圣典中「夜已欢喜面」者,白净方向面、喜悦面。此为彼相应之《疑惑破除》复注文句。
‘‘Tatiyampi kho āyasmā ānando abhikkantāyarattiyā nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhasto aruṇo, nandimukhī ratti, ciranisinnā āgantukā bhikkhū, paṭisammodatu, bhante, bhagavā āgantuke bhikkhū’’ti. Ayaṃ udānāgatā suttantapāḷi (udā. 45). Uddhastearuṇeti uggate aruṇe. Aruṇo nāma puratthimadisāyaṃ sūriyodayato puretarameva uṭṭhitobhāso. Nandimukhiyā rattiyāti aruṇassa uggatattā eva aruṇobhāya sūriyālokūpajīvino satte nandāpanamukhiyā rattiyā jātāya, vibhāyamānāyāti attho. Ayaṃ taṃsaṃvaṇṇanābhūtā udānaṭṭhakathā (udā. aṭṭha. 23).
「具寿阿难第三次于夜已深,后夜分已过,曙光已升,夜已欢喜面,从座起立,偏袒衣一肩,向世尊合掌,对世尊如是说:『尊者,夜已深,后夜分已过,曙光已升,夜已欢喜面,客来比库久坐,尊者,请世尊与客来比库共语。』」此为《伍答那》所来之经藏圣典。「曙光已升」者,曙光已升起。曙光者,名为东方日出之前先已升起之光明。「夜已欢喜面」者,因曙光已升起故,由曙光之光辉令依太阳光而活之诸有情欢喜面之夜已生起、已显现之义。此为彼相应之《伍答那注疏》。
Iti ettakāsu vinayasuttantāgatāsu pāḷiyaṭṭhakathāṭīkāsu ekasmimpiṭhāne aruṇo catukkhattuṃ uggatoti natthi, ekavārameva vutto. Catubbidhavaṇṇasamannāgatotipi natthi, ekavaṇṇo eva vutto. Jātakaṭṭhakathāyampi (jā. aṭṭha. 5.21.255) rattavaṇṇo eva vutto, na setavaṇṇādiko. Nandimukhīti ca satte nandāpanadisāmukhī ratti eva vuttā, na aruṇassa nandiyāvaṭṭapupphasadisavaṇṇatā. Tenāha ‘‘satte nandāpanamukhiyā rattiyā’’ti. Evaṃ abhidhānappadīpikāpakaraṇavacanena viruddhattā pāḷiyaṭṭhakathādīhi asaṃsandanato dubbalasādhakattā ca ayampi vādo ayuttoyevāti daṭṭhabbo, tasmā sammāsambuddhassa āṇaṃ anatikkantena lajjibhikkhunā yadi kenaci appaṭicchanne vivaṭokāse hoti, macchakkhisamānaabyattarattobhāsassa paññāyamānakālato paṭṭhāya vattanikkhipanādikammaṃ kātabbaṃ.
如是,于如许律藏与经藏所来之圣典、注疏、复注中,于任一处亦无「曙光四次升起」,唯一次说。亦无「具足四种色」,唯说一色。于《本生注疏》中亦唯说赤色,非白色等。「欢喜面」者,唯说令有情欢喜之方向面之夜,非曙光之欢喜色如难地亚瓦德花之相似色。故说「令有情欢喜面之夜」。如是,因与《词汇明灯》论书之语相违,因不与圣典、注疏等相应,因证据薄弱故,此说亦应见为不合理。是故,不违越正自觉者之教令之有惭比库,若于任何无遮蔽之开阔处,从如鱼眼相似之明显夜光显现时起,应作舍弃衣等甘马。
Yadi pana pabbatādinā paṭicchannaṭṭhānaṃ hoti, yattakena kālena vivaṭaṭṭhāne rattobhāso paññāyati, sūriyamaṇḍalassa dissanakālato ekaghaṭikāmattena vā dvighaṭikāmattena vā tattakaṃ kālaṃ sallakkhetvā imasmiṃ kāle aruṇo uggato bhaveyyāti takketvā kātabbaṃ, saṃsayaṃ anicchantena tatopi kañcikālaṃ adhivāsetvā nissaṃsayakāle kattabbaṃ, ayaṃ tattha sāmīci. Ayaṃ pana vādo yathāvuttappakaraṇavacanehi suṭṭhu saṃsandati yathā gaṅgodakena yamunodakaṃ, tasmā paṇḍitehi punappunaṃ pubbāparaṃ āloḷentena manasi kātabbo. Evaṃ manasi karitvā aruṇapaṭisaṃyuttesu ṭhānesu saṃsayo chinditabbo, saṃsayaṃ chinditvā visāradena hutvā taṃ taṃ kammaṃ kātabbanti.
若于山等所遮蔽之处,以多少时于开阔处夜光显现,从日轮显现时约一伽提咖或二伽提咖,观察如许时,推度「于此时曙光应已升起」而作。不欲疑者,于彼亦忍受某时,于无疑时应作,此为其中之正理。然此说与如所说论书之语极相应,如恒河水与亚穆那河水,是故智者应再三前后思量而作意。如是作意后,于曙光相应诸处应断疑,断疑后,成为无畏者而应作彼彼甘马。
Visuddhatthāya sīlassa, bhikkhūnaṃ piyasīlinaṃ;
为戒之清净故,为诸爱戒比库;
Katāruṇakathā esā, na sārambhādikāraṇā.
此说乃出于悲悯,非因愤怒等缘故。
Tasmā suṭṭhūpadhāretvā, yuttaṃ gaṇhantu sādhavo;
是故善人应善加思量,取其合理者;
Ayuttañce chaḍḍayantu, mā hontu dummanādayoti.
若不合理则应舍弃,勿生恶意等。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，在作为《律摄》注释的《律庄严》中，
Divāseyyavinicchayakathālaṅkāro nāma · 名为《日间卧息判定论庄严》
Paṭhamo paricchedo. · 第一章。