22. Pabbajjāvinicchayakathā · 22. 出家抉择论
22. Pabbajjāvinicchayakathā二十二、出家决择论
§123
123. Evaṃ paṭikkhepapavāraṇāvinicchayaṃ kathetvā idāni pabbajjāvinicchayaṃ kathetuṃ ‘‘pabbajjāti ettha panā’’tyādimāha. Tattha paṭhamaṃ vajitabbāti pabbajjā, upasampadāto paṭhamaṃ upagacchitabbāti attho. Pa-pubba vaja gatimhīti dhātu. Kulaputtanti ācārakulaputtaṃ sandhāya vadati. Ye puggalā paṭikkhittā, te vajjetvāti sambandho. Pabbajjādosavirahitoti pabbajjāya antarāyakarehi pañcābādhādidosehi virahito. Nakhapiṭṭhippamāṇanti ettha kaniṭṭhaṅgulinakhapiṭṭhi adhippetā. ‘‘Tañce nakhapiṭṭhippamāṇampi vaḍḍhanapakkhe ṭhitaṃ hoti, na pabbājetabboti iminā sāmaññalakkhaṇaṃ dassitaṃ, tasmā yattha katthaci sarīrāvayavesu nakhapiṭṭhippamāṇaṃ vaḍḍhanakapakkhe ṭhitaṃ ce, na vaṭṭatīti siddhaṃ. Evañca sati nakhapiṭṭhippamāṇampi avaḍḍhanakapakkhe ṭhitaṃ ce, sabbattha vaṭṭatīti āpannaṃ, tañca na sāmaññato adhippetanti padesaviseseyeva niyametvā dassento ‘sace panā’tiādimāha. Sace hi avisesena nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ vaṭṭeyya, ‘nivāsanapārupanehi pakatipaṭicchannaṭṭhāne’ti padesaniyamaṃ na kareyya, tasmā nivāsanapārupanehi pakatipaṭicchannaṭṭhānato aññattha nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitampi na vaṭṭatīti siddhaṃ. Nakhapiṭṭhippamāṇato khuddakataraṃ pana avaḍḍhanakapakkhe vā vaḍḍhanakapakkhe vā ṭhitaṃ hotu, vaṭṭati nakhapiṭṭhippamāṇato khuddakatarassa vaḍḍhanakapakkhe avaḍḍhanakapakkhe vā ṭhitassa mukhādīsuyeva paṭikkhittattā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.88) vuttaṃ.
123. 如是说示拒绝与自恣之抉择后,今为说示出家之抉择,故说「『出家』者,于此……」等。其中,首先应避者为出家,意为应于达上之前首先趋入。pa 为前缀,vaja 为行之义,此为词根。『族姓子』者,指行仪族姓子而说。与被拒绝之人相关联,应避之。『离出家之过失』者,离出家之障碍因——五种病等过失。『指甲背量』者,此中意指小指指甲背。「若彼指甲背量亦住于增长边,则不应令出家」,以此显示共通相,故于身体任何部分,若指甲背量住于增长边,则不许,此已成立。如是,若指甲背量亦住于不增长边,则一切处皆许,此已得出,然此非共通所意指,故为显示唯限定于特定处,说「然若……」等。若不特定地,指甲背量住于不增长边即许,则不应作「以下衣上衣本来遮覆之处」之处所限定,故于下衣上衣本来遮覆之处以外,指甲背量虽住于不增长边亦不许,此已成立。然小于指甲背量者,无论住于不增长边或增长边,皆许,因小于指甲背量者住于增长边或不增长边,于面等处已被拒绝,如《义明灯》所说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 88-89) pana ‘‘paṭicchannaṭṭhāne nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ hoti, vaṭṭatīti vuttattā appaṭicchannaṭṭhāne tādisampi na vaṭṭati, paṭicchannaṭṭhānepi ca vaḍḍhanakapakkhe ṭhitaṃ na vaṭṭatīti siddhameva hoti. Pākaṭaṭṭhānepi pana nakhapiṭṭhippamāṇato ūnataraṃ avaḍḍhanakaṃ vaṭṭatīti ye gaṇheyyuṃ, tesaṃ taṃ gahaṇaṃ paṭisedhetuṃ ‘mukhe panā’tiādi vutta’’nti vuttaṃ. Godhā…pe… na vaṭṭatīti iminā tādisopi rogo kuṭṭheyeva antogadhoti dasseti. Gaṇḍepi iminā nayena vinicchayo veditabbo. Tattha pana mukhādīsu kolaṭṭhimattato khuddakataropi gaṇḍo na vaṭṭatīti visuṃ na dassito. ‘‘Appaṭicchannaṭṭhāne avaḍḍhanakapakkhe ṭhitepi na vaṭṭatī’’ti ettakameva hi tattha vuttaṃ, tathāpi kuṭṭhe vuttanayena mukhādīsu kolaṭṭhippamāṇato khuddakataropi gaṇḍo na vaṭṭatīti viññāyati, tasmā avaḍḍhanakapakkhe ṭhitepīti ettha pi-saddo avuttasampiṇḍanattho, tena kolaṭṭhimattato khuddakataropi na vaṭṭatīti ayamattho dassitoyevāti amhākaṃ khanti. Pakativaṇṇe jāteti rogahetukassa vikāravaṇṇassa abhāvaṃ sandhāya vuttaṃ.
然《疑惑消除》说:「因说『于遮覆处,指甲背量住于不增长边,许』,故于不遮覆处,如是亦不许;于遮覆处亦住于增长边者不许,此已成立。然于显露处,若有人取『小于指甲背量之不增长者许』,为遮止彼等之取,故说『然于面……』等」。『疥癣……乃至……不许』,以此显示如是之病亦摄入麻风中。于肿瘤亦应以此理知抉择。然其中,于面等处小于枣核量之肿瘤亦不许,此未别说。「于不遮覆处虽住于不增长边亦不许」,仅说此许而已,然如是,如麻风所说之理,于面等处小于枣核量之肿瘤亦不许,应知。故「虽住于不增长边」中,pi 字为未说摄集之义,以此显示小于枣核量者亦不许之义,此为我等之意见。『生于本来色』者,指无病因之变异色而说。
Kolaṭṭhimattakoti badaraṭṭhippamāṇo. ‘‘Sañjātachaviṃ kāretvā’’ti pāṭho, vijjamānachaviṃ kāretvāti attho. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.88-89) pana ‘‘sacchaviṃ kāretvāti vijjamānachaviṃ kāretvāti attho, sañchavinti vā pāṭho, sañjātachaanti attho. Gaṇḍādīsu vūpasantesupi taṃ ṭhānaṃ vivaṇṇampi hoti, taṃ vaṭṭatī’’ti vuttaṃ.
『枣核量』者,枣核大小。「令生皮」为读法,意为令有皮。然《疑惑消除》说:「『令真皮』,意为令有皮,或读为『有皮』,意为生皮。肿瘤等虽已平息,彼处亦有变色,彼许」。
Padumapuṇḍarīkapattavaṇṇanti rattapadumasetapadumapupphadalavaṇṇaṃ. Kuṭṭhe vuttanayenevāti ‘‘paṭicchannaṭṭhāne avaḍḍhanakaṃ vaṭṭati, aññattha na kiñci vaṭṭatī’’ti vuttanayaṃ dasseti. Sosabyādhīti khayarogo. Yakkhummādoti kadāci āgantvā bhūmiyaṃ pātetvā hatthamukhādikaṃ avayavaṃ bhūmiyaṃ ghaṃsanako yakkhova rogo.
『红莲白莲叶色』者,红莲白莲花瓣之色。『如麻风所说之理』者,显示「于遮覆处不增长者许,于其他处任何皆不许」所说之理。『消瘦病』者,痨病。『亚卡癫狂』者,时而来临,令倒于地,手面等肢体于地摩擦,如亚卡之病。
§124
124.Mahāmattoti mahatiyā issariyamattāya samannāgato. ‘‘Na dānāhaṃ devassa bhaṭo’’ti āpucchatīti raññā eva dinnaṃ ṭhānantaraṃ sandhāya vuttaṃ. Yo pana rājakammikehi amaccādīhi ṭhapito, amaccādīnaṃ eva vā bhaṭo hoti, tena taṃ taṃ amaccādimpi āpucchituṃ vaṭṭatīti.
124. 『大臣』者,具足大权势量者。「我非天之仆从」,应问,此指王所给予之职位而说。然若由王之工作者——大臣等所置,则为大臣等之仆从,故亦应问彼大臣等。
§125
125.‘‘Dhajabandho’’ti vuttattā apākaṭacoro pabbājetabboti viññāyati. Tena vakkhati ‘‘ye pana ambalabujādicorakā’’tiādi. Evaṃ jānantīti ‘‘sīlavā jāto’’ti jānanti.
125. 因说「旗帜贼」,故知不显露之盗贼应令出家。故将说「然彼等庵罗树盗贼等……」等。『如是知』者,知「已成戒者」。
§126
126.Bhinditvāti andubandhanaṃ bhinditvā. Chinditvāti saṅkhalikabandhanaṃ chinditvā. Muñcitvāti rajjubandhanaṃ muñcitvā. Vivaritvāti gāmabandhanādīsu gāmadvārādīni vivaritvā. Apassamānānaṃ vā palāyatīti purisaguttiyaṃ purisānaṃ gopakānaṃ apassamānānaṃ palāyati.
「打破」者,打破脚镣之缚。「切断」者,切断锁链之缚。「解开」者,解开绳索之缚。「打开」者,打开村庄等束缚中的村门等。「在不见者之时逃走」者,在守护人员、守卫者不见之时逃走。
§129
129.Purimanayenevāti ‘‘kasāhato katadaṇḍakammo’’ti ettha vuttanayeneva.
「以前述方式」者,即以「被鞭打、受杖刑」等处所说之方式。
§130
130.Palātopīti iṇassāmikānaṃ āgamanaṃ ñatvā bhayena palātopi iṇāyiko. Gīvā hoti iṇāyikabhāvaṃ ñatvā anādarena iṇamuttake bhikkhubhāve pavesitattā.
「逃债者」者,知债主将至,因恐惧而逃走之负债者。成为颈者,知其为负债者之状态,因轻视而将其置于比库身份中,于债务未清之时。
Upaḍḍhupaḍḍhanti thokaṃ thokaṃ. Dātabbamevāti iṇāyikena dhanaṃ sampajjatu vā, mā vā, dāne saussāheneva bhavitabbaṃ, aññehi ca bhikkhūhi ‘‘mā dhuraṃ nikkhipāhī’’ti vatvā sahāyakehi bhavitabbanti dasseti. Dhuranikkhepena hissa bhaṇḍagghena kāretabbatā siyāti.
「一点一点」者,少许少许。「应当给予」者,显示负债者无论财富是否成就,在给予时都应当热诚,且其他比库们应当说「勿舍弃重担」而成为助伴。因舍弃重担,他可能被以财物价值强制偿还。
§131
131.Dāsacārittaṃ āropetvā kītoti iminā dāsabhāvaparimocanatthāya kītaṃ nivatteti. Tādiso hi dhanakkītopi adāso eva. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 97) pana ‘‘desacārittanti sāvanapaṇṇāropanādikaṃ taṃ taṃ desacāritta’’nti vuttaṃ. Tattha tattha cārittavasenāti tasmiṃ tasmiṃ janapade dāsapaṇṇajjhāpanādinā adāsakaraṇaniyāmena. Abhisekādīsu sabbabandhanāni mocāpenti, taṃ sandhāya ‘‘sabbasādhāraṇenā’’ti vuttaṃ.
「加上奴隶行相后购买」者,以此遣返为解脱奴隶身份而购买者。如此以财购买者确实非奴隶。然而在《金刚智注疏》中说:「地方行相者,即书写买卖契约等,彼彼地方之行相。」「依各处行相」者,在彼彼国土中,依书写奴隶契约等使成非奴隶之规定。在灌顶等时解除一切束缚,关于此说「以一切共通」。
Sace sayameva paṇṇaṃ āropenti, na vaṭṭatīti tā bhujissitthiyo ‘‘mayampi vaṇṇadāsiyo homā’’ti attano rakkhaṇatthāya sayameva rājūnaṃ dāsipaṇṇe attano nāmaṃ likhāpenti, tāsaṃ puttāpi rājadāsāva honti, tasmā te pabbājetuṃ na vaṭṭati. Tehi adinnā na pabbājetabbāti yattakā tesaṃ sāmino, tesu ekena adinnepi na pabbājetabbā. Bhujisse katvā pana pabbājetuṃ vaṭṭatīti yassa vihārassa te ārāmikā dinnā, tasmiṃ vihāre saṅghaṃ ñāpetvā phātikammena dhanādiṃ katvā bhujisse katvā pabbājetuṃ vaṭṭati. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 97) pana ‘‘devadāsiputte vaṭṭatīti likhitaṃ. ‘Ārāmikañce pabbājetukāmo, aññamekaṃ datvā pabbājetabba’nti vuttaṃ. Mahāpaccarivādassa ayamidha adhippāyo, ‘bhikkhusaṅghassa ārāmike demā’ti dinnattā na te tesaṃ dāsā, ‘ārāmiko ca neva dāso na bhujisso’ti vattabbato na dāsoti likhitaṃ. Takkāsiñcanaṃ sīhaḷadīpe cārittaṃ, te ca pabbājetabbā saṅghassārāmikattā. Nissāmikaṃ dāsaṃ attanāpi bhujissaṃ kātuṃ labhatī’’ti vuttaṃ.
「若自己加上契约,则不允许」者,那些王妃为「我们也是王家女奴」,为自我保护,自己令王们在女奴契约上书写自己之名,她们之子也成为王家奴隶,因此不允许令彼等出家。「未经彼等给予,不应令出家」者,凡是彼等之主人,即使一人未给予,也不应令出家。「然而作为寺院奴后,允许令出家」者,凡彼等园民被给予之寺院,在该寺院中告知僧团,以公开甘马作财物等,作为寺院奴后,允许令出家。然而在《金刚智注疏》中写道:「天神奴之子,允许。」说「若欲令园民出家,应给予另一人后令出家。」大派之意趣在此:因以「我们给予比库僧团园民」而给予,故彼等非其奴隶,因应说「园民既非奴隶亦非寺院奴」,故写为非奴隶。在锡兰岛,推理与习俗,彼等应令出家,因为是僧团之园民。无主之奴隶,自己也能作为寺院奴。
Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.97) pana ‘‘takkaṃ sīse āsittakasadisāva hontīti yathā adāse karontā takkena sīsaṃ dhovitvā adāsaṃ karonti, evaṃ ārāmikavacanena dinnattā adāsāva teti adhippāyo. ‘Takkāsiñcanaṃ pana sīhaḷadīpe cāritta’nti vadanti. Neva pabbājetabboti vuttanti kappiyavacanena dinnepi saṅghassa ārāmikadāsattā evaṃ vutta’’nti vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.97) ‘‘takkaṃ sīse āsittakasadisāva hontīti kesuci janapadesu adāse karontā takkaṃ sīse āsiñcanti, tena kira te adāsā honti, evamidampi ārāmikavacanena dinnampīti adhippāyo. Tathā dinnepi saṅghassa ārāmikadāso evāti ‘neva pabbājetabbo’ti vuttaṃ. ‘Tāvakāliko nāma’ti vuttattā kālaparicchedaṃ katvā vā pacchāpi gahetukāmatāya vā dinnaṃ sabbaṃ tāvakālikamevāti gahetabbaṃ. Nissāmikadāso nāma yassa sāmikulaṃ aññātikaṃ maraṇena parikkhīṇaṃ, na koci tassa dāyādo, so pana samānajātikehi vā nivāsagāmavāsīhi vā issarehi vā bhujisso katova pabbājetabbo. Devadāsāpi dāsā eva. Te hi katthaci dese rājadāsā honti, katthaci vihāradāsā vā, tasmā pabbājetuṃ na vaṭṭatī’’ti vuttaṃ.
然而《义理明灯》(《义理明灯疏·大品》3.97)中说:「『如同将塔咖倾注于头』者,如同在镜前整理者,以塔咖洗头后照镜,如是因园丁之言而给予,故如同镜子,此为意趣。『塔咖倾注在狮子岛是习俗』,如是说。『不应令出家』,如是所说」,如是说:「即使以净语给予,因僧团之园丁奴隶身份,故如是说。」《疑惑消除》(《疑惑消除疏·大品》2.97)亦说:「『如同将塔咖倾注于头』者,在某些地方,镜前整理者将塔咖倾注于头,据说由此他们成为镜子,如是此亦『虽以园丁之言给予』,此为意趣。虽如是给予,仍是僧团之园丁奴隶,故说『不应令出家』。因说『名为暂时性』,故应理解为:设定期限而给予,或因后来欲取回而给予,一切给予皆仅是暂时性。无主奴隶者,其主人家族非亲属,因死亡而灭尽,无任何继承人,然而他被同种姓者、或居住村落者、或统治者作为自由人后,应令出家。天奴亦是奴隶。因他们在某些地方是王奴,在某些地方是寺院奴隶,故不应令出家」,如是说。
Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.97) pana ‘‘nissāmikadāso nāma yassa sāmikā saputtadārā matā honti, na koci tassa pariggāhako, sopi pabbājetuṃ na vaṭṭati, taṃ pana attanāpi bhujissaṃ kātuṃ vaṭṭati. Ye vā pana tasmiṃ raṭṭhe sāmino, tehipi kārāpetuṃ vaṭṭati, ‘devadāsiputtaṃ pabbājetuṃ vaṭṭatī’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘Dāsassa pabbajitvā attano sāmike disvā palāyantassa āpatti natthī’ti vadantī’’ti vuttaṃ. Vimativinodaniyaṃ pana ‘‘dāsampi pabbājetvā sāmike disvā paṭicchādanatthaṃ apanento padavārena adinnādānāpattiyā kāretabbo, dāsassa pana palāyato anāpattī’’ti vuttaṃ.
然而《义理明灯》(《义理明灯疏·大品》3.97)说:「无主奴隶者,其主人连同子女妻室皆已死亡,无任何接受者,他亦不应令出家,然而自己亦可使其成为自由人。或者在彼国之主人们,由他们亦可使其成为自由人。『可令天奴之子出家』,在三部结集典籍中皆如是说。『奴隶出家后见到自己主人而逃走,无罪』,如是说」,如是说。然而《疑惑消除》说:「令奴隶出家后,见主人而为隐藏之故驱逐,应以足迹之不与取罪处理,然而奴隶逃走无罪」,如是说。
§132
132. Hatthacchinnakādivatthūsu kaṇṇamūleti sakalassa kaṇṇassa chedaṃ sandhāyāha. Kaṇṇasakkhalikāyāti kaṇṇacūḷikāya . Yassa pana kaṇṇāvaṭṭeti heṭṭhā kuṇḍalādiṭhapanachiddaṃ sandhāya vuttaṃ. ‘‘Tañhi saṅghaṭṭanakkhamaṃ. Ajapadaketi ajapadanāsikaṭṭhikoṭiyaṃ. Tato hi uddhaṃ na vicchindituṃ sakkā hoti. Sandhetunti avirūpasaṇṭhānaṃ sandhāya vuttaṃ, virūpaṃ pana parisadūsakaṃ āpādeti.
132. 在手断等事例中,「耳根」者,关于整个耳朵之切断而说。「耳孔」者,耳垂。然而「其耳有孔」者,关于下方穿耳环等之孔而说。「因彼不堪摩擦。羊足」者,在羊足鼻骨尖端。因从彼以上不能切断。「接合」者,关于不丑陋之形状而说,然而丑陋者带来众会之污染。
Khujjasarīroti vaṅkasarīro. Brahmuno viya ujukaṃ gattaṃ sarīraṃ yassa so brahmujugatto, bhagavā. Avaseso sattoti iminā lakkhaṇena rahitasatto. Etena ṭhapetvā mahāpurisaṃ cakkavattiñca itare sattā khujjapakkhikāti dasseti. Yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇūsūti tīsu ṭhānesu namanti, te kaṭiyaṃ namantā pacchato namanti, dvīsu ṭhānesu namantā purato namanti, dīghasarīrā pana ekena passena vaṅkā honti, eke mukhaṃ unnāmetvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, eke purato pabbhārā honti, pavedhamānā gacchanti. Parivaṭumoti samantato vaṭṭakāyo. Etena evarūpā eva vāmanakā na vaṭṭantīti dasseti.
「驼背身」者,弯曲身体。「如梵天般正直之肢体身体者」,彼为梵天正直肢体者,即世尊。「其余有情」者,以此特征缺失之有情。以此显示:除大人与转轮王外,其余有情属驼背类。因大多数有情在肩、腰、膝三处弯曲,彼等在腰弯曲者向后弯,在二处弯曲者向前弯,长身者则一侧弯曲,某些人抬起脸如同数星宿般行走,某些人少肉少血如同尖刺,某些人前方突出,颤抖而行。「周围圆」者,周围圆身。以此显示:如是形状之侏儒不适合。
§133
133.Aṭṭhisirācammasarīroti aṭṭhisirācammamattasarīro. Kūṭakūṭasīsoti anekesu ṭhānesu piṇḍitamaṃsataṃ dassetuṃ āmeḍitaṃ kataṃ. Tenāha ‘‘tālaphalapiṇḍisadisenā’’ti. Tālaphalānaṃ mañjarī piṇḍi nāma. Anupubbatanukena sīsenāti cetiyathūpikā viya kamena kisena sīsena. Mahāveḷupabbaṃ viya ādito paṭṭhāya yāva pariyosānā avisamathūlena sīsena samannāgato nāḷisīso nāma. Kappasīsoti gajamatthakaṃ viya dvidhā bhinnasīso. ‘‘Kaṇṇikakeso vā’’ti imassa vivaraṇaṃ ‘‘pāṇakehī’’tiādi. Makkaṭasseva nalāṭepi kesānaṃ uṭṭhitabhāvaṃ sandhāyāha ‘‘sīsalomehī’’tiādi.
133. 「骨筋皮身」者,仅骨筋皮之身体。「瘤瘤头」者,为显示多处肉团,作如是说。故说「如棕榈果穗」。棕榈果之花穗名为穗。「以渐细之头」者,如塔庙般以渐细之头。「如大竹节般从始至终不粗不细之头者」,名为管头。「咖巴头」者,如象头般二分裂之头。「或耳毛」者,此之解释为「以额毛」等。关于如猕猴般额上亦有毛之生起,说「以头毛」等。
Makkaṭabhamukoti nalāṭalomehi avibhattalomabhamuko. Akkhicakkehīti akkhimaṇḍalehi. Kekaroti tiriyaṃ passanako. Udakatārakāti olokentānaṃ udake paṭibimbikacchāyā. Udakabubbuḷanti keci. Akkhitārakāti abhimukhe ṭhitānaṃ chāyā. Akkhibhaṇḍakātipi vadanti. Atipiṅgalakkhi majjārakkhi. Madhupiṅgalanti madhuvaṇṇapiṅgalaṃ. Nippakhumakkhīti ettha pakhuma-saddo akkhidalalomesu niruḷho, tadabhāvā nippakhumakkhi. Akkhipākenāti akkhidalapariyantesu pūtitāpajjanarogena.
「猕猴眉」者,以额毛不分离毛之眉。「以眼轮」者,以眼球。「斜视」者,横看者。「水星」者,观看者在水中之倒影。「水泡」,某些人说。「眼星」者,面对站立者之影子。亦说「眼珠」。「极黄眼」者,猫眼。「蜜黄」者,蜜色黄。「无睫毛眼」者,此中睫毛一词用于眼睑毛,因其无有,故无睫毛眼。「以眼病」者,以眼睑边缘腐烂生起之病。
Cipiṭanāsikoti anunnatanāsiko. Paṭaṅgamaṇḍūko nāma mahāmukhamaṇḍūko. Bhinnamukhoti upakkamukhapariyosāno, sabbadā vivaṭamukho vā. Vaṅkamukhoti ekapasse apakkamma ṭhitaheṭṭhimahanukaṭṭhiko. Oṭṭhacchinnakoti ubhosu oṭṭhesu yattha katthaci jātiyā vā pacchā vā satthādinā apanītamaṃsena oṭṭhena samannāgato. Eḷamukhoti niccapaggharitalālāmukho.
「扁平鼻」者,不隆起之鼻。「蝗虫蛙」者,名为大口蛙。「裂口」者,从开始到结束都是裂开的,或者是常时张开口者。「歪口」者,下颚骨偏向一侧而立者。「唇缺」者,在两唇的任何地方,由于生来或后来被刀等割去肉,而具有缺损之唇者。「流涎口」者,常时流出唾液之口者。
Bhinnagaloti avanatagalo. Bhinnauroti atininnauramajjho. Evaṃ bhinnapiṭṭhīti. Sabbañcetanti ‘‘kacchugatto’’tiādiṃ sandhāya vuttaṃ. Ettha ca vinicchayo kuṭṭhādīsu vutto evāti āha ‘‘vinicchayo’’tiādi.
「裂颈」者,下垂之颈。「裂胸」者,胸部中央过度凹陷。如是「裂背」亦然。「一切这些」者,是连结「龟背」等而说的。于此,判别在麻风等处已说,故说「判别」等。
Vātaṇḍikoti aṇḍakesu vuddhirogena samannāgato, aṇḍavātarogena uddhutabījaṇḍakosena samannāgato vā. Yassa nivāsanena paṭicchannampi uṇṇataṃ pakāsati, sova na pabbājetabbo. Vikaṭoti tiriyaṃ gamanapādehi samannāgato, yassa caṅkamato jāṇukā bahi nigacchanti. Saṅghaṭṭoti gacchato parivattanapādehi samannāgato, yassa caṅkamato jāṇukā anto pavisanti. Mahājaṅghoti thūlajaṅgho. Mahāpādoti mahantena pādatalena yutto. Pādavemajjheti piṭṭhipādavemajjhe. Etena aggapādo ca paṇhi ca sadisāvāti dasseti.
「阴囊病」者,具有睾丸增大病者,或者具有睾丸风病而睾丸囊肿胀者。即使用下衣遮盖,其隆起仍显现者,不应令其出家。「畸形」者,具有横向行走之足者,其行走时膝盖向外突出。「碰撞」者,具有旋转之足者,其行走时膝盖向内进入。「大腿」者,粗大之腿。「大足」者,具有巨大足底者。「足中央凹陷」者,在足背与足底之中央凹陷。以此显示足尖与足跟相似。
§134
134.Majjhe saṃkuṭitapādattāti kuṇṭhapādatāya kāraṇaṃ dasseti, agge saṃkuṭitapādattāti kuṇṭhapādatāya. Kuṇṭhapādasseva caṅkamanavibhāvanaṃ ‘‘piṭṭhipādaggena caṅkamanto’’ti. ‘‘Pādassa bāhirantenā’’ti ca ‘‘abbhantarantenā’’ti ca idaṃ pādatalassa ubhohi pariyantehi caṅkamanaṃ sandhāya vuttaṃ.
「在中央足卷曲」者,显示畸形足之原因,「在前端足卷曲」者,为畸形足之故。畸形足者之行走方式的说明为「以足背前端行走」。「以足之外缘」与「以内缘」,这是连结足底之两边缘行走而说的。
Mammananti khalitavacanaṃ, yo ekamevakkharaṃ catupañcakkhattuṃ vadati, tassetaṃ adhivacanaṃ, ṭhānakaraṇavisuddhiyā abhāvena aphuṭṭhakkharavacanaṃ. Vacanānukaraṇena hi so ‘‘mammano’’ti vutto. Yo ca karaṇasampannopi ekamevakkharaṃ hikkārabahuso vadati, sopi idheva saṅgayhati. Yo vā pana taṃ niggahetvāpi anāmeḍitakkharameva sithilaṃ siliṭṭhavacanaṃ vattuṃ samattho, so pabbājetabbo. Āpattito na muccantīti ñatvā karontāva na muccanti. Jīvitantarāyādiāpadāsu aruciyā kāyasāmaggiṃ dentassa anāpatti.
「口吃」者,结巴之语言,凡是一个字母说四五次者,这是其称呼,由于发音部位清净之不存在而未清晰发音之语言。因为模仿其语言,故被称为『口吃』。凡是虽然发音器官完备,但一个字母多次发出呃声者,也在此处被摄入。或者凡是抑制那个之后,也能够说出不颤抖字母但松弛混乱之语言者,应令其出家。「不脱离罪」者,知道后仍然做而不脱离。在生命障碍等灾难中,由于不愿意而给予身体和合,无罪。
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135. Abhabbapuggalakathāsu ‘‘yo kāḷapakkhe itthī hoti, juṇhapakkhe puriso, ayaṃ pakkhapaṇḍako’’ti keci vadanti. Aṭṭhakathāyaṃ pana ‘‘kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāho vūpasammatī’’ti apaṇḍakapakkhe pariḷāhavūpasamasseva vuttattā paṇḍakapakkhe ussannapariḷāhatā paṇḍakabhāvāpattīti viññāyatīti vīmaṃsitvā yuttataraṃ gahetabbaṃ. Itthibhāvo pumbhāvo vā natthi etassāti abhāvako. ‘‘Tasmiṃyevassa pakkhe pabbajjā vāritāti ettha apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabbo’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘apaṇḍakapakkhe pabbajito sace kilesakkhayaṃ pāpuṇāti, na nāsetabbo’’ti vadanti, taṃ tesaṃ matimattaṃ. Paṇḍakassa hi kilesakkhayāsambhavato, khīṇakilesassa ca paṇḍakabhāvānāpaaāto. Ahetukapaṭisandhikathāyañhi avisesena paṇḍakassa ahetukapaṭisandhitā vuttā, āsittausūyapakkhapaṇḍakānañca paṭisandhito paṭṭhāyeva paṇḍakabhāvo, na pavattiyaṃyevāti vadanti. Teneva ahetukapaṭisandhiniddese jaccandhabadhirādayo viya paṇḍako jātisaddena visesetvā na niddiṭṭho. Catutthapārājikasaṃvaṇṇanāyañca (pārā. aṭṭha. 2.233) abhabbapuggale dassentena paṇḍakatiracchānagataubhatobyañjanakā tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito, maggo pana vāritoti avisesato vuttanti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.109) āgataṃ.
在无能力者之论述中,「凡是在黑分时是女人,在白分时是男人,这是月分般哒咖」,某些人如是说。但在注疏中,「在黑分时是般哒咖,在白分时其热恼平息」,由于在非般哒咖月分只说了热恼平息,故应理解为在般哒咖月分由于热恼炽盛而达到般哒咖状态,经过审察后应取较为合理者。「此人无女性或男性」者,无性者。「在那个月分其出家被禁止」,在此,「在非般哒咖月分令其出家后,在般哒咖月分应驱摈」,在三部典籍中都如是说。但某些人说「在非般哒咖月分出家后,若达到烦恼灭尽,不应驱摈」,那只是他们的见解。因为般哒咖不可能达到烦恼灭尽,而烦恼已尽者不会达到般哒咖状态。在无因结生论述中,无差别地说了般哒咖是无因结生,而被诅咒者、嫉妒者、月分般哒咖,从结生开始就是般哒咖状态,不是在生起时才成为般哒咖,如是说。因此在无因结生之解说中,般哒咖未像生盲、生聋等以『生』字特别指出而说明。在第四巴拉基咖之阐释中,在显示无能力者时说:般哒咖、畜生、两性人,这三种是所依败坏者、无因结生者,对他们天界不被禁止,但道被禁止,无差别地如是说,在《义灯钞》中已来。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.109) pana paṇḍakavatthusmiṃ āsittausūyapakkhapaṇḍakā tayopi purisabhāvaliṅgādiyuttā ahetukapaṭisandhikā, te ca kilesapariyuṭṭhānassa balavatāya napuṃsakapaṇḍakasadisattā ‘‘paṇḍakā’’ti vuttā, tesu āsittausūyapaṇḍakānaṃ dvinnaṃ kilesapariyuṭṭhānaṃ yonisomanasikārādīhi vītikkamato nivāretumpi sakkā, tena te pabbājetabbāti vuttā. Pakkhapaṇḍakassa pana kāḷapakkhe ummādo viya kilesapariḷāho avattharanto āgacchati, vītikkamaṃ patvā eva ca nivattati, tasmā tasmiṃ pakkhe so na pabbājetabboti vutto, tadetaṃ vibhāgaṃ dassetuṃ ‘‘yassa paresa’’nti vuttaṃ. Tattha āsittassāti mukhe āsittassa attanopi asucimuccanena pariḷāho vūpasammati. Usūyāya uppannāyāti usūyāya vasena attano sevetukāmatārāge uppanne asucimuttiyā pariḷāho vūpasammati.
然而《疑惑消除》(复注·大品 2.109)在般哒咖事中说:「依附般哒咖、嫉妒般哒咖、半月般哒咖」这三种也具足男性身相等,是无因结生者,他们因烦恼缠缚的强力而与无根般哒咖相似,故被称为「般哒咖」。其中依附般哒咖与嫉妒般哒咖二者的烦恼缠缚,通过如理作意等能够超越而制止,因此说他们应被驱摈。但半月般哒咖在黑半月时,如同疯狂一般,烦恼热恼不可遏止地到来,达到超越后才止息,因此说在那半月中他不应被驱摈。为了显示这个区别,故说「对于那些他人」。其中「依附者」,即在口中依附者,通过自己排出不净,热恼得以平息。「当嫉妒生起时」,即当因嫉妒而对自己想要服侍的对象生起贪欲时,通过排出不净,热恼得以平息。
‘‘Bījāniapanītānī’’ti vuttattā bījesu ṭhitesu nimittamatte apanīte paṇḍako na hoti. Bhikkhunopi anābādhapaccayā tadapanayane thullaccayameva, na paṇḍakattaṃ. Bījesu pana apanītesu aṅgajātampi rāgena kammaniyaṃ na hoti, pumabhāvo vigacchati, massuādipurisaliṅgampi upasampadāpi vigacchati, kilesapariḷāhopi dunnivāravītikkamo hoti napuṃsakapaṇḍakassa viya, tasmā īdiso upasampannopi nāsetabboti vadanti. Yadi evaṃ kasmā bījuddharaṇe pārājikaṃ na paññattanti? Ettha tāva keci vadanti ‘‘paññattamevetaṃ bhagavatā ‘paṇḍako bhikkhave anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti vuttattā’’ti. Keci pana ‘‘yasmā bījuddharaṇakkhaṇe paṇḍako na hoti, tasmā tasmiṃ khaṇe pārājikaṃ na paññattaṃ. Yasmā pana so uddhaṭabījo bhikkhu aparena samayena vuttanayena paṇḍakattaṃ āpajjati, abhāvako hoti, upasampadāya avatthu, tato eva cassa upasampadā vigacchati, tasmā esa paṇḍakattupagamanakālato paṭṭhāya jātiyā napuṃsakapaṇḍakena saddhiṃ yojetvā ‘upasampanno nāsetabbo’ti abhabboti vutto, na tato pubbe. Ayañca kiñcāpi sahetuko, bhāvakkhayena panassa ahetukasadisatāya maggopi na uppajjatī’’ti vadanti. Apare pana ‘‘pabbajjato pubbe upakkamena paṇḍakabhāvamāpannaṃ sandhāya ‘upasampanno nāsetabbo’ti vuttaṃ, upasampannassa pana pacchā upakkamena upasampadāpi na vigacchatī’’ti, taṃ na yuttaṃ. Yadaggena hi pabbajjato pubbe upakkamena abhabbo hoti, tadaggena pacchāpi hotīti vīmaṃsitvā gahetabbaṃ.
因为说「诸根已除去」,故当诸根仅存在时,仅除去相,不成为般哒咖。比库也是,若非因病而除去那些,仅是土喇吒亚,不成般哒咖性。但当诸根被除去后,肢体也因贪欲而不能作业,男性消失,胡须等男性相也消失,达上也消失,烦恼热恼也如无根般哒咖一样难以制止而超越,因此说即使已达上者也应被灭摈。若如此,为何在拔除诸根时不制定巴拉基咖?对此,有些人说:「这是世尊所制定的,因为说『诸比库,般哒咖未达上者不应令达上,已达上者应灭摈』。」但有些人说:「因为在拔除诸根的刹那不成般哒咖,故在那刹那不制定巴拉基咖。但因为那位拔除诸根的比库在后时以所说方式堕入般哒咖性,成为无能者,不是达上的基础,从那时起他的达上消失,因此这位从到达般哒咖性时起,与生来的无根般哒咖一起归类,说『已达上者应灭摈』为无能者,不是在那之前。这位虽然是有因者,但因能力丧失而与无因者相似,道也不生起。」另有人说:「针对在出家前以方便到达般哒咖状态者,说『已达上者应灭摈』,但对于达上后以方便者,达上也不消失。」这不合理。应当审察而取:凡以何种程度在出家前以方便成为无能者,以那种程度在后时也成为无能者。
Itthattādi bhāvo natthi etassāti abhāvako. Pabbajjā na vāritāti ettha pabbajjāggahaṇeneva upasampadāpi gahitā. Tenāha ‘‘yassa cettha pabbajjā vāritā’’tiādi. Tasmiṃ yevassa pakkhe pabbajjā vāritāti ettha pana apaṇḍakapakkhepi pabbajjāmattameva labhati, upasampadā pana tadāpi na vaṭṭati, paṇḍakapakkhe pana āgato liṅganāsanāya nāsetabboti veditabbanti vuttaṃ.
「无能者」,即此人无女性等状态。「出家不被禁止」,这里以「出家」一词也包含了达上。因此说「对于那些在此出家被禁止者」等。「在那半月中出家被禁止」,这里应知:即使在非般哒咖半月也仅得出家,但达上在那时也不允许,而在般哒咖半月到来时,因相消失应被灭摈。
§136
136.Ubhatobyañjanamassa atthīti ubhatobyañjanakoti iminā asamānādhikaraṇavisayo bāhiratthasamāsoyaṃ, purimapade ca vibhattialopoti dasseti. Byañjananti cettha purisanimittaṃ itthinimittañca adhippetaṃ. Atha ubhatobyañjanakassa ekameva indriyaṃ hoti, udāhu dveti? Ekameva hoti, na dve. Kathaṃ viññāyatīti ce? ‘‘Yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti, no. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti, no’’ti (yama. 3.indriyayamaka.188) ekasmiṃ santāne indriyabhūtabhāvadvayassa uppattiyā abhidhamme paṭisedhitattā, tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyanti. Yadi evaṃ dutiyabyañjanassa abhāvo āpajjati indriyañhi byañjanassa kāraṇaṃ vuttaṃ, tañca tassa natthīti? Vuccate – na tassa indriyaṃ dutiyabyañjanakāraṇaṃ. Kasmā? Sadā abhāvato. Itthiubhatobyañjanakassa hi yadā itthiyā rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti, tathā itarassa itaraṃ. Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya, na pana tiṭṭhati, tasmā veditabbametaṃ ‘‘na tassa taṃ byañjanakāraṇaṃ, kammasahāyaṃ pana rāgacittamevettha kāraṇa’’nti. Yasmā cassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti. Purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhātīti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.116) āgataṃ.
「具有两性相者」,即「具两性相者」,这是以外在义为所缘的依主释复合词,在前词中有格位省略。这里「相」是指男性相与女性相。那么,具两性相者有一个根,还是两个?仅有一个,不是两个。如何得知?因为在阿毗达摩中否定了一个相续中生起两种根性:「当女根生起时,男根生起吗?不。或者当男根生起时,女根生起吗?不。」(根双论 3.188)。而且,女性具两性相者有女根,男性具两性相者有男根。若如此,第二相的不存在就会出现,因为说根是相的原因,而他没有那个根?答:他的根不是第二相的原因。为何?因为恒常不存在。女性具两性相者,当对女性的贪心生起时,男性相显现,女性相隐藏不显;同样,另一种的另一相也如此。若他们的根是第二相的原因,两相应恒常存在,但不存在,因此应知:「那不是他的相之因,但与业相应的贪心才是这里的原因。」因为他仅有一个根,故女性具两性相者自己也受胎,也令他人受胎。男性具两性相者令他人受胎,但自己不受胎。这在《义明灯》(义明复注·大品 3.116)中已说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.116) pana – itthiubhatobyañjanakoti itthindriyayutto, itaro pana purisindriyayutto. Ekassa hi bhāvadvayaṃ saha na uppajjati yamake (yama. 3.indriyayamaka.188) paṭikkhittattā. Dutiyabyañjanaṃ pana kammasahāyena akusalacitteneva bhāvarahitaṃ uppajjati. Pakatitthipurisānampi kammameva byañjanaliṅgānaṃ kāraṇaṃ, na bhāvo tassa kenaci paccayena paccayattassa paṭṭhāne avuttattā. Kevalaṃ bhāvasahitānaṃyeva byañjanaliṅgānaṃ pavattadassanatthaṃ aṭṭhakathāsu (dha. sa. aṭṭha. 632-633) ‘‘itthindriyaṃ paṭicca itthiliṅgādīnī’’tiādinā indriyassa byañjanakāraṇattena vuttaṃ. Idha pana akusalabalena indriyaṃ vināpi byañjanaṃ uppajjatīti veditabbaṃ. Ubhinnampi ce tesaṃ ubhatobyañjanakānaṃ. Yadā itthiyā rāgo uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itaraṃ paṭicchannaṃ. Yadā purise rāgo uppajjati, tadā itthibyañjanaṃ pākaṭaṃ hoti, itaraṃ paṭicchannanti āgataṃ.
然而《疑惑消除》(复注·大品 2.116)说:「女性具两性相者」,即具足女根者;另一种则具足男根。因为一人的两种性不同时生起,在《双论》(根双论 3.188)中已否定。但第二相仅以与业相应的不善心而无性地生起。即使是本来的女人与男人,业本身就是相与标志的原因,不是性,因为在《发趣论》中未以任何缘说那是缘。仅仅为了显示具有性者的相与标志的运行,在诸注疏(法集注 632-633)中以「缘于女根而有女性相等」等方式说根是相的原因。但这里应知:以不善力,即使无根,相也生起。对于他们两种具两性相者,当对女性的贪欲生起时,男性相显现,另一相隐藏。当对男性的贪欲生起时,女性相显现,另一相隐藏。这已说明。
§137
137. Theyyāya saṃvāso etassāti theyyasaṃvāsako. So ca na saṃvāsamattasseva thenako idhādhippeto, atha kho liṅgassa tadubhayassa ca thenakopīti āha ‘‘tayo theyyasaṃvāsakā’’tiādi. Na yathāvuḍḍhaṃ vandanaṃ sādiyatīti yathāvuḍḍhaṃ bhikkhūnaṃ vā sāmaṇerānaṃ vā vandanaṃ na sādiyati. Yathāvuḍḍhaṃ vandanaṃ sādiyatīti attanā musāvādaṃ katvā dassitavassānurūpaṃ yathāvuḍḍhaṃ vandanaṃ sādiyati. Bhikkhuvassagaṇanādikoti iminā na ekakammādikova idha saṃvāso nāmāti dasseti.
「以盗法共住者」,即盗共住者。这里所指的不仅是共住本身的盗者,而是相、两者的盗者,故说「三种盗共住者」等。「不接受如长幼的礼敬」,即不接受如比库或沙玛内拉长幼的礼敬。「接受如长幼的礼敬」,即自己说妄语后,接受与所示瓦萨相应的如长幼的礼敬。「比库瓦萨计算等」,以此显示这里的共住不仅是单一甘马等。
§138
138.Rāja…pe… bhayenāti ettha bhaya-saddo paccekaṃ yojetabbo ‘‘rājabhayena dubbhikkhabhayenā’’tiādinā. Saṃvāsaṃ nādhivāseti, yāva so suddhamānasoti rājabhayādīhi gahitaliṅgatāya so suddhamānaso yāva saṃvāsaṃ nādhivāsetīti attho. Yo hi rājabhayādiṃ vinā kevalaṃ bhikkhū vañcetvā tehi saddhiṃ saṃvasitukāmatāya liṅgaṃ gaṇhāti, so asuddhacittatāya liṅgaggahaṇeneva theyyasaṃvāsako nāma hoti. Ayaṃ pana tādisena asuddhacittena bhikkhū vañcetukāmatāya abhāvato yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako nāma na hoti. Teneva ‘‘rājabhayādīhi gahitaliṅgānaṃ ‘gihī maṃ samaṇoti jānantū’ti vañcanacitte satipi bhikkhūnaṃ vañcetukāmatāya abhāvā doso na jāto’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘vūpasantabhayatā idha suddhacittatā’’ti vadanti, evañca sati so vūpasantabhayo yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako na hotīti ayamattho viññāyati. Imasmiñca atthe viññāyamāne avūpasantabhayassa saṃvāsasādiyanepi theyyasaṃvāsako na hotīti āpajjeyya, na ca aṭṭhakathāyaṃ avūpasantabhayassa saṃvāsasādiyanepi atheyyasaṃvāsakatā dassitā. Sabbapāsaṇḍiyabhattāni bhuñjantoti ca iminā avūpasantabhayenapi saṃvāsaṃ asādiyanteneva bhavitabbanti dīpeti. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘yasmā vihāraṃ āgantvā saṅghikaṃ gaṇhantassa saṃvāsaṃ pariharituṃ dukkaraṃ, tasmā ‘sabbapāsaṇḍiyabhattāni bhuñjanto’ti idaṃ vutta’’nti. Tasmā rājabhayādīhi gahitaliṅgatāyevettha suddhacittatāti gahetabbaṃ.
「王……乃至……畏」者,此中「畏」字应逐一连接为「因王畏、因饥馑畏」等。「不堪共住,直至彼心清净」者,因被王畏等所执取相故,直至彼心清净时不堪共住,此为其义。若无王畏等,仅为欺诳比库而欲与彼等共住之目的而执取相者,彼因心不清净故,仅以执取相即名为盗共住者。然此人因无以如是不净心欲欺诳比库之故,直至不堪共住时,尚不名为盗共住者。正因此故,于三结使处中说:「因王畏等而执取相者,虽有『愿在家人知我为沙门』之欺诳心,然因无欲欺诳比库之故,不生过失。」然有些人说:「此处心清净者,谓畏已止息。」若如是,则其义应理解为:彼畏已止息者,直至不堪共住时,不为盗共住者。若理解为此义,则未止息畏者即使接受共住,亦不成盗共住者,然注疏中并未显示未止息畏者接受共住时不成盗共住。又以「食一切外道食」一句,显示即使畏未止息者亦应不接受共住。正因此故,于三结使处中说:「因来到住处而取僧物者,难以避免共住,故说『食一切外道食』。」是故此处应取「因王畏等而执取相故即为心清净」之义。
Sabbapāsaṇḍiyabhattānīti sabbasāmayikānaṃ sādhāraṇaṃ katvā vīthicatukkādīsu ṭhapetvā dātabbabhattāni. Kāyaparihāriyānīti kāyena pariharitabbāni. Abbhuggacchantīti abhimukhaṃ gacchanti. Kammantānuṭṭhānenāti kasigorakkhādikammākaraṇena. Tadeva pattacīvaraṃ ādāya vihāraṃ gacchatīti cīvarāni nivāsanapārupanavasena ādāya, pattañca aṃsakūṭe laggetvā vihāraṃ gacchati.
「一切外道食」者,谓为一切沙门共同而于街市四衢等处施设应施之食。「身资具」者,谓应以身受持者。「迎面而来」者,谓向面前而来。「以事业勤作」者,谓以作耕作牧牛等事业。「即取彼钵衣而往住处」者,谓以着用披覆之方式取衣,又以钵挂于肩角而往住处。
Nāpi sayaṃ jānātīti ‘‘yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī’’ti vā ‘‘evaṃ kātuṃ na labhatī’’ti vā ‘‘evaṃ pabbajito samaṇo nāma na hotī’’ti vā na jānāti. Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotīti idaṃ pana nidassanamattaṃ. Anupasampannakāleyevāti iminā upasampannakāle sutvā sacepi nāroceti, theyyasaṃvāsako na hotīti dīpeti.
「亦不自知」者,谓不知「如是出家者名为盗共住者」,或「不得如是作」,或「如是出家者不名为沙门」。「如是出家者名为盗共住者」,此仅为示例。「于未达上时」者,以此显示:于达上时听闻,即使不告知,亦不成盗共住者。
Sikkhaṃappaccakkhāya…pe… theyyasaṃvāsako na hotīti idaṃ bhikkhūhi dinnaliṅgassa apariccattattā na liṅgatthenako hoti, liṅgānurūpassa saṃvāsassa sāditattā nāpi saṃvāsatthenako hotīti vuttaṃ. Eko bhikkhu kāsāye saussāhova odātaṃ nivāsetvāti etthāpi idameva kāraṇaṃ daṭṭhabbaṃ. Parato ‘‘sāmaṇero saliṅge ṭhito’’tiādinā sāmaṇerassa vuttavidhānesupi atheyyasaṃvāsapakkhe ayameva nayo. ‘‘Bhikkhuniyāpi eseva nayo’’ti vuttamevatthaṃ ‘‘sāpi gihibhāvaṃ patthayamānā’’tiādinā vibhāveti.
「不舍学……乃至……不为盗共住者」者,此说:因比库所授之相未舍弃故,不为盗相者;因接受相应之共住故,亦不为盗共住者。「一比库极勤于袈裟而着白色下衣」者,此处亦应见此同一理由。其后以「沙玛内拉住于相」等,于沙玛内拉所说诸规定中,于非盗共住方面,亦此同一方法。「比库尼亦此同一方法」者,以「彼女亦希求在家状态」等,阐明所说之义。
Sace koci vuḍḍhapabbajitoti sāmaṇeraṃ sandhāya vuttaṃ. Mahāpeḷādīsūti etena gihisantakaṃ dassitaṃ. Sāmaṇerapaṭipāṭiyā…pe… theyyasaṃvāsako na hotīti ettha kiñcāpi theyyasaṃvāsako na hoti, pārājikaṃ pana āpajjatiyeva. Sesamettha uttānamevāti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.110) vuttaṃ.
「若有某长大出家者」者,此就沙玛内拉而说。「于大衣等」者,以此显示在家所有物。「以沙玛内拉次第……乃至……不为盗共住者」者,此中虽不为盗共住者,然确实犯巴拉基咖。「其余于此极为明显」者,于义利阐明中已说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.110) pana – theyyāya liṅgaggahaṇamattampi idha saṃvāso evāti āha ‘‘tayo theyyasaṃvāsakā’’ti. Nayathāvuḍḍhaṃ vandananti bhikkhūnaṃ sāmaṇerānaṃ vā vandanaṃ na sādiyati. Yathāvuḍḍhaṃ vandananti attanā musāvādena dassitavassakkamena bhikkhūnaṃ vandanaṃ sādiyati. Daharasāmaṇero pana vuḍḍhasāmaṇerānaṃ, daharabhikkhū ca vuḍḍhānaṃ vandanaṃ sādiyantopi theyyasaṃvāsako na hoti. Imasmiṃ attheti saṃvāsatthenakatthe. Bhikkhuvassānīti idaṃ saṃvāsatthenake vuttapāṭhavasena vuttaṃ, sayameva pana pabbajitvā sāmaṇeravassāni gaṇentopi ubhayatthenako eva. Na kevalañca purisova, itthīpi bhikkhūnīsu evaṃ paṭipajjati, theyyasaṃvāsikāva. Ādikammikāpi cettha na muccanti. Upasampannesu eva paññattāpattiṃ paṭicca ādikammikā vuttā, tenevettha ādikammikopi na mutto.
然于疑惑遣除中——此处仅盗取相亦即是共住,故说「三种盗共住者」。「不如长幼礼敬」者,不接受比库或沙玛内拉之礼敬。「如长幼礼敬」者,以自己妄语所示之戒腊次第接受比库之礼敬。然年少沙玛内拉接受年长沙玛内拉之礼敬,年少比库接受年长者之礼敬,亦不为盗共住者。「于此义」者,于盗共住义。「比库瓦萨」者,此依盗共住者所说文句而说,然自己出家而计算沙玛内拉瓦萨者,亦为两种盗者。不仅男子,女人亦于比库尼中如是行,即为盗共住女。此处初业者亦不免。因对达上者制定之罪故说初业者,正因此故,此处初业者亦不免。
Rāja…pe… bhayenāti ettha bhaya-saddo paccekaṃ yojetabbo. Yāva so suddhamānasoti ‘‘iminā liṅgena bhikkhū vañcetvā tehi saṃvasissāmī’’ti asuddhacittābhāvena suddhacitto. Tena hi asuddhacittena liṅge gahitamatte pacchā bhikkhūhi saha saṃvasatu vā mā vā, liṅgatthenako hoti. Pacchā saṃvasantopi abhabbo hutvā saṃvasati, tasmā ubhayatthenakopi liṅgatthenake eva pavisatīti veditabbaṃ. Yo pana rājādibhayena suddhacittova liṅgaṃ gahetvā vicaranto pacchā ‘‘bhikkhuvassāni gaṇetvā jīvassāmī’’ti asuddhacittaṃ uppādeti, so cittuppādamattena theyyasaṃvāsako na hoti suddhacittena gahitaliṅgattā. Sace pana so bhikkhūnaṃ santikaṃ gantvā sāmaṇeravassagaṇanādiṃ karoti, tadā saṃvāsatthenako, ubhayatthenako vā hotīti daṭṭhabbaṃ. Yaṃ pana parato ‘‘saha dhuranikkhepena ayampi theyyasaṃvāsakovā’’ti vuttaṃ, taṃ bhikkhūhi saṅgamma saṃvāsādhivāsanavasena dhuranikkhepaṃ sandhāya vuttaṃ. Tena vuttaṃ ‘‘saṃvāsaṃ nādhivāseti, yāvā’’ti , tassa tāva theyyasaṃvāsako nāma na vuccatīti sambandho daṭṭhabbo. Ettha ca corādibhayaṃ vināpi kīḷādhippāyena liṅgaṃ gahetvā bhikkhūnampi santike pabbajitālayaṃ dassetvā vandanādiṃ asādiyantopi ‘‘sobhati nu kho me pabbajitaliṅga’’ntiādinā suddhacittena gaṇhantopi theyyasaṃvāsako na hotīti daṭṭhabbaṃ.
「王……乃至……因恐惧」者,此处「恐惧」一词应逐一配属。「直至彼心清净」者,谓以清净心,非以「我将以此相欺诳比库们而与彼等共住」之不净心。若以彼不净心仅取相之时,其后无论与比库们共住与否,皆为相贼。其后虽共住,然以无能力而共住,故应知双贼亦摄入相贼中。然若因王等恐惧而以清净心取相游行者,其后生起「我将计比库瓦萨而活命」之不净心,彼仅以心生起不成贼住者,因以清净心取相故。然若彼往比库处作沙玛内拉瓦萨计算等,尔时应见为共住贼或双贼。然从他处所说「与舍弃负担同时,此亦为贼住者」,彼是就与比库们共同承认共住之舍弃负担而说。故说「不承认共住,直至……」,应见其关联为「彼尚不名为贼住者」。此中即使无盗贼等恐惧,以游戏意图取相,于比库处亦示出家相而不受礼拜等,虽以「出家相于我是否庄严」等清净心而取,亦应见为非贼住者。
Sabbapāsaṇḍiyabhattānīti sabbasāmayikānaṃ sādhāraṇaṃ katvā paññattāni bhattāni. Idañca bhikkhūnaññeva niyamitabhattaggahaṇe saṃvāsopi sambhaveyyāti sabbasādhāraṇabhattaṃ vuttaṃ. Saṃvāsaṃ pana asādiyitvā abhikkhukavihārādīsu vihārabhattādīni bhuñjantopi theyyasaṃvāsako na hoti eva. Kammantānuṭṭhānenāti kasiādikammākaraṇena. Pattacīvaraṃ ādāyāti bhikkhuliṅgavasena sarīrena dhāretvā.
「一切外道食」者,谓为一切沙门共同而施设之食。此说一切共同食者,因若仅取为比库们限定之食,共住亦可能成立。然不受共住而于非比库住处等受用住处食等者,实非贼住者。「以事业不作」者,谓以耕作等事业之作为。「持钵衣」者,谓以比库相于身体持之。
Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotīti idaṃ nidassanamattaṃ. ‘‘Theyyasaṃvāsako’’ti pana nāmaṃ ajānantopi ‘‘evaṃ kātuṃ na vaṭṭatī’’ti vā ‘‘karonto samaṇo nāma na hotī’’ti vā ‘‘yadi ārocessāmi, chaḍḍayissanti ma’’nti vā ‘‘yena kenaci pabbajjā me na ruhatī’’ti jānāti, theyyasaṃvāsako hoti. Yo pana paṭhamaṃ ‘‘pabbajjā evaṃ me gahitā’’ti saññī kevalaṃ antarā attano setavatthanivāsanādivippakāraṃ pakāsetuṃ lajjanto na katheti, so theyyasaṃvāsako na hoti. Anupasampannakāleyevāti ettha avadhāraṇena upasampannakāle theyyasaṃvāsakalakkhaṇaṃ ñatvā vañcanāyapi nāroceti, theyyasaṃvāsako na hotīti dīpeti. So hi suddhacittena gahitaliṅgattā liṅgatthenako na hoti, laddhūpasampadattā tadanuguṇasseva saṃvāsassa sāditattā saṃvāsatthenakopi na hoti. Anupasampanno pana liṅgatthenako hoti, saṃvāsārahassa liṅgassa gahitattā saṃvāsasādiyanamattena saṃvāsatthenako hoti.
「若如是出家,彼名为贼住者」,此仅为示例。虽不知「贼住者」之名,然知「如是作不应」或「作者不名沙门」或「若我告白,将舍弃我」或「以任何方式出家不适合我」,则为贼住者。然若最初认为「出家如是为我所取」,仅因中间羞于显露自己白衣着用等之违背而不说,彼非贼住者。「唯在未达上时」者,此处以限定显示:于达上时知贼住相而以欺诳亦不告白者,非贼住者。彼因以清净心取相故非相贼,因得达上故仅受用与彼相应之共住故亦非共住贼。然未达上者为相贼,因取值得共住之相故,仅以受用共住即为共住贼。
Saliṅgeṭhitoti saliṅgabhāve ṭhito. Theyyasaṃvāsako na hotīti bhikkhūhi dinnaliṅgassa apariccattattā liṅgatthenako na hoti. Bhikkhupaṭiññāya apariccattattā saṃvāsatthenako na hoti. Yaṃ pana mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) ‘‘liṅgānurūpassa saṃvāsassa sāditattā nāpi saṃvāsatthenako’’ti kāraṇaṃ vuttaṃ, tampi idameva kāraṇaṃ sandhāya vuttaṃ. Itarathā sāmaṇerassāpi bhikkhuvassagaṇanādīsu liṅgānurūpasaṃvāso eva sāditoti saṃvāsatthenakatā na siyā bhikkhūhi dinnaliṅgassa ubhinnampi sādhāraṇattā. Yathā cettha bhikkhu, evaṃ sāmaṇeropi pārājikaṃ samāpanno sāmaṇerapaṭiññāya apariccattattā saṃvāsatthenako na hotīti veditabbo. Sobhatīti sampaṭicchitvāti kāsāvadhāraṇe dhuraṃ nikkhipitvā gihibhāvaṃ sampaṭicchitvā.
「住于有相」者,谓住于有相之状态。「非贼住者」者,因比库们所给之相未舍弃故非相贼。因比库承诺未舍弃故非共住贼。然于母论注释中所说「因受用与相相应之共住故亦非共住贼」之理由,彼亦就此理由而说。否则沙玛内拉于比库瓦萨计算等亦仅受用与相相应之共住,因比库们所给之相为二者共同故,不应为共住贼。如此处比库,如是沙玛内拉亦犯巴拉基咖,因沙玛内拉承诺未舍弃故应知非共住贼。「庄严」者,「承认」者,谓于着袈裟舍弃负担而承认在家状态。
Sace koci vuḍḍhapabbajitoti sāmaṇeraṃ sandhāya vuttaṃ. Mahāpeḷādīsūti vilīvādimayesu gharadvāresu ṭhapitesu bhattabhājanavisesesu. Etena vihāre bhikkhūhi saddhiṃ vassagaṇanādīnaṃ akaraṇaṃ dassetīti vuttaṃ.
「若有某长老出家者」,就沙玛内拉而说。「于大钵等」者,谓于门户所置藤等制成之食器特别物。以此显示于住处与比库们不作瓦萨计算等,如是所说。
§139
139. Titthiyapakkantakakathāyaṃ tesaṃ liṅge ādinnamatte titthiyapakkantako hotīti ‘‘titthiyo bhavissāmī’’ti gatassa liṅgaggahaṇeneva tesaṃ laddhipi gahitāyeva hotīti katvā vuttaṃ. Kenaci pana ‘‘tesaṃ liṅge ādinnamatte laddhiyā gahitāyapi aggahitāyapi titthiyapakkantako hotī’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi ‘‘titthiyo bhavissāmī’’ti gatassa liṅgasampaṭicchanato aññaṃ laddhiggahaṇaṃ nāma atthi. Liṅgasampaṭicchaneneva hi so gahitaladdhiko hoti. Teneva ‘‘vīmaṃsanatthaṃ kusacīrādīni…pe… yāva na sampaṭicchati, tāva taṃ laddhi rakkhati, sampaṭicchitamatte titthiyapakkantako hotī’’ti vuttaṃ. Naggova ājīvakānaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭanti ‘‘ājīvako bhavissa’’nti asuddhacittena gamanapaccayā dukkaṭaṃ vuttaṃ. Naggena hutvā gamanapaccayāpi padavāre dukkaṭā na muccatiyevāti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.110) vuttaṃ.
一三九、于外道去者之论说中,「于彼等相仅取时即为外道去者」,作「以『我将为外道』而去者取相即彼等之得亦已取」而说。然某者说「于彼等相仅取时,无论得已取或未取皆为外道去者」,彼不应取。实无异于「我将为外道」而去者承认相之得取。仅以承认相彼即为已取得者。故说「为审察而取草衣等……乃至……直至未承认,尚保护彼得,仅承认时即为外道去者」。「裸形往命者住处,每步恶作」者,说以「我将为命者」之不净心因行走之缘而恶作。以裸形而行走之缘亦每步不脱恶作,于义理灯中如是说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.110) pana – titthiyapakkantakādikathāsu tesaṃ liṅge ādinnamatteti vīmaṃsādiadhippāyaṃ vinā ‘‘titthiyo bhavissāmī’’ti sanniṭṭhānavasena liṅge kāyena dhāritamatte. Sayamevāti titthiyānaṃ santikaṃ agantvā sayameva saṅghārāmepi kusacīrādīni nivāseti. Ājīvako bhavissanti…pe… gacchatīti ājīvakānaṃ santike tesaṃ pabbajanavidhinā ‘‘ājīvako bhavissāmī’’ti gacchati. Tassa hi titthiyabhāvūpagamanaṃ pati sanniṭṭhāne vijjamānepi ‘‘gantvā bhavissāmī’’ti parikappitattā padavāre dukkaṭameva vuttaṃ. Dukkaṭanti pāḷiyā avuttepi methunādīsu vuttapubbapayogadukkaṭānulomato vuttaṃ. Etena ca sanniṭṭhānavasena liṅge sampaṭicchite pārājikaṃ, tato purimapayoge thullaccayañca vattabbameva. Thullaccayakkhaṇe nivattantopi āpattiṃ desāpetvā muccati evāti daṭṭhabbaṃ. Yathā cettha, evaṃ saṅghabhedepi lohituppādepi bhikkhūnaṃ pubbapayogādīsu dukkaṭathullaccayapārājikāhi muccanasīmā ca veditabbā. Sāsanaviruddhatāyettha ādikammikānampi anāpatti na vuttā. Pabbajjāyapi abhabbatādassanatthaṃ panete aññe ca pārājikakaṇḍe visuṃ sikkhāpadena pārājikādiṃ adassetvā idha abhabbesu eva vuttāti veditabbaṃ.
然而《疑惑遣除》(疑惑遣除复注·大品 2.110)中说:在外道出家者等的论述中,「仅仅取其相」者,是指在没有审察等意图的情况下,以「我将成为外道」的决意而仅仅以身持其相。「自己」者,是指不去外道处,而是自己在僧园中也穿着吉祥衣等。「将成为邪命外道……乃至……前往」者,是指以「我将成为邪命外道」的意图,依照邪命外道的出家仪轨前往他们处。因为对他而言,虽然存在着趋向外道身份的决意,但由于他思惟「前往后将成为」,所以在足步之处仅说恶作。「恶作」者,虽然在律文中未说,但依照在邪淫等中所说的先前方便恶作的类推而说。由此,当以决意而接受其相时,应说巴拉基咖;在那之前的方便中,应说土喇吒亚。应当知道,即使在土喇吒亚阶段返回,也须告白罪过后才得解脱。如同在此处,在僧团破裂和出佛身血中,也应知道比库们在先前方便等中以恶作、土喇吒亚、巴拉基咖而得解脱的界限。在此处,由于与教法相违,即使对初业者也未说无罪。为了显示即使在出家时也是无能力者,这些以及其他在巴拉基咖章中,没有以单独的学处显示巴拉基咖等,而是在此处仅在无能力者中说,应当知道。
Taṃ laddhīti titthiyavese seṭṭhabhāvaggahaṇameva sandhāya vuttaṃ. Tesañhi titthiyānaṃ sassatādiggāhaṃ gaṇhantopi liṅge asampaṭicchite titthiyapakkantako na hoti, taṃ laddhiṃ aggahetvāpi ‘‘etesaṃ vatacariyā sundarā’’ti liṅgaṃ sampaṭicchanto titthiyapakkantako hoti eva. Laddhiyā abhāvenāti bhikkhubhāve sālayatāya titthiyabhāvūpagamanaladdhiyā abhāvena. Etena ca āpadāsu kusacīrādiṃ pārupantassapi naggassa viya anāpattīti dasseti. Upasampannabhikkhunā kathitoti ettha saṅghabhedakopi upasampannabhikkhunāva kathito, mātughātakādayo pana anupasampannenātipi daṭṭhabbanti āgataṃ.
「得彼」者,是指仅就取得外道装束中的殊胜状态而说。因为对那些外道而言,即使取常见等见解,若未接受其相,则不成为外道出家者;即使未取得彼见,若以「这些人的戒行美好」而接受其相,则确实成为外道出家者。「由于无得」者,是指由于在比库身份中已安住,而无趋向外道身份之得。由此也显示,即使在灾难中披吉祥衣等者,如同裸体者一样无罪。「由已达上比库所说」者,在此处,僧团破裂者也是由已达上比库所说,但杀母者等则应视为由未达上者所说,如是已来。
§140
140. Tiracchānakathāyaṃ ‘‘yo koci amanussajātiyo, sabbova imasmiṃ atthe tiracchānagatoti veditabbo’’ti etena eso manussajātiyo eva bhagavato sāsane pabbajituṃ vā upasampajjituṃ vā labhati, na tato aññeti dīpeti. Tenāha bhagavā ‘‘tumhe khottha nāgā aviruḷhidhammā imasmiṃ dhammavinaye’’ti (mahāva. 111).
140. 在畜生论中,以「任何非人类,在此义中皆应知为畜生趣」这一点,显示唯有人类才能在世尊教法中出家或达上,非其他。因此世尊说:『你们确实是龙,在此法律中是未增长法者』(大品 111)。
§141
141. Ānantariyakathāyaṃ tiracchānādiamanussajātito manussajātikānaññeva puttesu mettādayopi tikkhavisadā honti lokuttaraguṇā viyāti āha ‘‘manussitthibhūtā janikā mātā’’ti. Yathā manussānaññeva kusalapavatti tikkhavisadā, evaṃ akusalapavattipīti āha ‘‘sayampimanussajātikenevā’’tiādi. Atha vā yathā samānajātiyassa vikopane kammaṃ garutaraṃ, na tathā vijātiyassāti āha ‘‘manussitthibhūtā’’ti. Puttasambandhena mātupitusamaññā , dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyatoti nippariyāyasiddhataṃ dassetuṃ ‘‘janikā mātā’’ti vuttaṃ. Yathā manussattabhāve ṭhitasseva kusaladhammānaṃ tikkhavisadasūrabhāvāpatti yathā taṃ tiṇṇampi bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussattabhāve ṭhitasseva akusaladhammānampi tikkhavisadasūrabhāvāpattīti āha ‘‘sayampi manussajātikenevā’’ti. Ānantariyenāti ettha cutianantaraṃ niraye paṭisandhiphalaṃ anantaraṃ nāma, tasmiṃ anantare janakattena niyuttaṃ ānantariyaṃ, tena. Atha vā cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttaṃ, tannibbattanena anantarakaraṇasīlaṃ, anantarappayojanaṃ vā ānantariyaṃ, tena ānantariyena mātughātakakammena. Pitughātakepi ‘‘yena manussabhūto janako pitā sayampi manussajātikeneva satā sañcicca jīvitā voropito, ayaṃ ānantariyena pitughātakakammena pitughātako’’tiādinā sabbaṃ veditabbanti āha ‘‘pitughātakepi eseva nayo’’ti.
141. 在无间业论中,「已成人身的生母」者,是说唯有从畜生等非人类成为人类后,对子女的慈爱等才会强烈清晰,如同出世间功德一般。如同唯有人类的善行才强烈清晰,不善行也是如此,故说「自己也唯有在人类」等。或者,如同对同类的侵害,业更为严重,对异类则不如是,故说「已成人身」。以子女关系而有母父之名,在世间也见有以养子、名义等方式的子女称呼,那是方便说,为了显示非方便成立,故说「生母」。如同唯有住于人身时,善法才有强烈清晰殊胜的获得,如同三位菩萨在三种菩提生起时,同样唯有住于人身时,不善法也有强烈清晰殊胜的获得,故说「自己也唯有在人类」。「以无间业」者,在此处,死后立即在地狱中结生果报,名为无间;在彼无间中,以生者身份而作,名为无间业,以彼。或者,死后立即的果报名为无间;在彼无间中作,以生起彼为无间作之性,或以无间为目的,名为无间业,以彼无间业即杀母业。在杀父者中,也应以「以人身的生父,自己也唯有在人类,故意夺其生命,此人以无间业即杀父业而为杀父者」等一切方式来理解,故说「在杀父者中也是此法」。
Parivattitaliṅgampi mātaraṃ vā pitaraṃ vā jīvitā voropentassa ānantariyakammaṃ hotiyeva. Satipi hi liṅgaparivatte so eva ekakammanibbatto bhavaṅgappabandho jīvitappabandho, na aññoti. Yo pana sayaṃ manusso tiracchānabhūtaṃ pitaraṃ vā mātaraṃ vā, sayaṃ vā tiracchānabhūto manussabhūtaṃ, tiracchānoyeva vā tiracchānabhūtaṃ jīvitā voropeti, tassa kammaṃ ānantariyaṃ na hoti, bhāriyaṃ pana hoti, ānantariyaṃ āhacceva tiṭṭhati. Eḷakacatukkaṃ saṅgāmacatukkaṃ coracatukkañcettha kathetabbaṃ. ‘‘Eḷakaṃ māremī’’ti abhisandhināpi hi eḷakaṭṭhāne ṭhitaṃ manusso manussabhūtaṃ mātaraṃ vā pitaraṃ vā mārento ānantariyaṃ phusati maraṇādhippāyeneva ānantariyavatthuno vikopitattā. Eḷakābhisandhinā, pana mātāpitiabhisandhinā vā eḷakaṃ mārento ānantariyaṃ na phusati ānantariyavatthuno abhāvato. Mātāpitiabhisandhinā mātāpitaro mārento phussateva. Esa nayo itarasmimpi catukkadvaye. Yathā ca mātāpitūsu, evaṃ arahantesu etāni catukkāni veditabbāni. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ, pana tadārammaṇajīvitindriyañca pamāṇaṃ. Katānantariyakammo ca ‘‘tassa kammassa vipākaṃ paṭibāhessāmī’’ti sakalacakkavāḷaṃ mahācetiyappamāṇehi kañcanathūpehi pūretvāpi sakalacakkavāḷaṃ pūretvā nisinnassa bhikkhusaṅghassa mahādānaṃ datvāpi buddhassa bhagavato saṅghāṭikaṇṇaṃ amuñcanto vicaritvāpi kāyassa bhedā nirayameva upapajjati, pabbajjañca na labhati. Pitughātake vesiyā puttoti upalakkhaṇamattaṃ, kulitthiyā aticāriniyā puttopi attano pitaraṃ ajānitvā ghāntentopi pitughātakova hoti.
即使转变性别,夺取母亲或父亲生命者,也确实成无间业。因为即使有性别转变,那同一业所生的有分相续即是命根相续,非其他。然而,自己是人而夺取畜生身的父亲或母亲,或自己是畜生身而夺取人身,或畜生夺取畜生身的生命,其业不成无间业,但成重业,无间业则被排除而住。在此应说鹿四句、战场四句、盗贼四句。因为即使以「我杀鹿」的意图,在鹿的位置站立的人,杀人身的母亲或父亲时,触犯无间业,因为以杀害意图而侵害了无间业对象。然而以鹿的意图,或以母父的意图而杀鹿时,不触犯无间业,因为无间业对象不存在。以母父的意图杀母父时,确实触犯。此法在其余两组四句中也是如此。如同在母父中,在阿拉汉中也应知这些四句。在一切处,先前的意图心是无量,但杀害心及彼所缘的命根是有量。作无间业者,即使以等同大塔的金塔充满整个轮围世界,想「我将阻止彼业的果报」,即使对充满整个轮围世界而坐的比库僧团施大布施,即使不离世尊佛陀的桑喀帝衣角而行,身坏后也只会投生地狱,不得出家。「杀父者中妓女之子」者,仅是举例,良家女不贞之子,即使不知自己父亲而杀害,也确实是杀父者。
Arahantaghātakakamme avasesanti anāgāmiādikaṃ. Ayamettha saṅkhepo, vitthāro pana tatiyapārājikavaṇṇanāto gahetabbo.
「杀阿拉汉业中的其余」者,是指不还者等。此处是略说,详说则应从第三巴拉基咖注释中取。
‘‘Duṭṭhacittenā’’ti vuttamevatthaṃ vibhāveti ‘‘vadhakacittenā’’ti. Vadhakacetanāya hi dūsitaṃ cittaṃ idha duṭṭhacittaṃ nāma. Lohitaṃ uppādetīti ettha tathāgatassa abhejjakāyatāya parūpakkamena cammacchedaṃ katvā lohitapaggharaṇaṃ nāma natthi, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati, āghātena pakuppamānaṃ sañcitaṃ hoti. Devadattena paviddhasilato bhijjitvā gatā sakkhalikāpi tathāgatassa pādantaṃ pahari, pharasunā pahaṭo viya pādo antolohitoyeva ahosi. Jīvako pana tathāgatassa ruciyā satthakena cammaṃ chinditvā tamhā ṭhānā duṭṭhalohitaṃ nīharitvā phāsumakāsi, tenassa puññakammameva ahosi. Tenāha ‘‘jīvako viyā’’tiādi.
「以恶心」者,以「以杀害心」一语阐明所说之义。因为被杀害思所染污之心,在此称为恶心。「令出血」者,在此,由于如来身不可破坏性,以伤害行为切破皮肤而令血流出之事并不存在,然而在身体内部某一处,血液聚集,因打击而激动,积聚而成。迭瓦达德所投掷之石片破裂后,击中如来足踝,足如被斧头击打一般,内部成为血液。基瓦咖则依如来之意愿,以刀切开皮肤,从该处取出坏血,使之舒适,因此对他而言,这成为福业。故说「如基瓦咖」等。
Atha ye parinibbute tathāgate cetiyaṃ bhindanti, bodhiṃ chindanti, dhātumhi upakkamanti, tesaṃ kiṃ hotīti? Bhāriyaṃ kammaṃ hoti ānantariyasadisaṃ. Sadhātukaṃ pana thūpaṃ vā paṭimaṃ vā bādhamānaṃ bodhisākhaṃ chindituṃ vaṭṭati. Sacepi tattha nilīnā sakuṇā cetiye vaccaṃ pātenti, chindituṃ vaṭṭatiyeva. Paribhogacetiyato hi sarīracetiyaṃ garutaraṃ. Cetiyavatthuṃ bhinditvā gacchante bodhimūlepi chinditvā harituṃ vaṭṭati. Yā pana bodhisākhā bodhigharaṃ bādhati, taṃ geharakkhaṇatthaṃ chindituṃ na labhati. Bodhiatthāya hi gehaṃ, na gehatthāya bodhi. Āsanagharepi eseva nayo. Yasmiṃ pana āsanaghare dhātu nihitā hoti, tassa rakkhaṇatthāya taṃ sākhaṃ chindituṃ vaṭṭati. Bodhijagganatthaṃ ojoharaṇasākhaṃ vā pūtiṭṭhānaṃ vā chindituṃ vaṭṭatiyeva, satthu rūpakāyapaṭijaggane viya puññampi hoti.
那么,对于那些在如来般涅槃后破坏塔庙、砍伐菩提树、伤害舍利者,会如何呢?这是重业,类似无间业。然而,可以移除妨碍有舍利之塔或佛像之菩提树枝。即使有隐藏在那里的鸟类在塔庙上排泄,也可以砍伐。因为相比受用塔,身舍利塔更为尊重。为了通过塔庙基地而行走,也可以砍伐菩提树根而运走。但是,妨碍菩提树屋之菩提树枝,为了保护房屋而砍伐是不允许的。因为房屋是为了菩提树,而非菩提树为了房屋。在座堂中也是同样的规则。然而,在安置舍利的座堂中,为了保护它,可以砍伐那树枝。为了菩提树的保护,可以砍伐吸取养分的树枝或腐烂之处,如同保护导师的色身一般,也会有福德。
Saṅghabhede catunnaṃ kammānanti apalokanādīnaṃ catunnaṃ kammānaṃ. Ayaṃ saṅghabhedakoti pakatattaṃ bhikkhuṃ sandhāya vuttaṃ. Pubbe eva pārājikaṃ samāpanno vā vatthādidosena vipannupasampado vā saṅghaṃ bhindantopi ānantariyaṃ na phusati, saṅgho pana bhinnova hoti, pabbajjā cassa na vāritāti daṭṭhabbaṃ.
「在僧团破裂时的四种甘马」者,求听甘马等四种甘马。「此破僧者」,这是指本性为比库而说。先前已犯巴拉基咖者,或因衣等过失而受戒无效者,即使破坏僧团也不触及无间业,然而僧团确实已破裂,应知其出家不被禁止。
Bhikkhunīdūsane icchamānanti odātavatthavasanaṃ icchamānaṃ. Tenevāha ‘‘gihibhāve sampaṭicchitamatteyevā’’ti. Neva pabbajjā atthīti yojanā. Yo ca paṭikkhitte abhabbe ca puggale ñatvā pabbājeti, upasampādeti vā, dukkaṭaṃ. Ajānantassa sabbattha anāpattīti veditabbaṃ.
「在污比库尼时,欲求」者,欲求穿白衣者。因此说「仅在在家状态被接受时」。「既无出家」,这是连接语。对于已被拒绝且不堪能之人,知道后仍令其出家或授予达上者,恶作。应知不知者在一切处无犯。
§142
142. Gabbhamāsehi saddhiṃ vīsati vassāni assāti gabbhavīso. Hāyanavaḍḍhananti gabbhamāsesu adhikesu uttari hāyanaṃ, ūnesu vaḍḍhananti veditabbaṃ. Ekūnavīsativassanti dvādasa māse mātukucchismiṃ vasitvā mahāpavāraṇāya jātakālato paṭṭhāya ekūnavīsativassaṃ. Pāṭipadadivaseti pacchimikāya vassūpagamanadivase. ‘‘Tiṃsarattidivo māso’’ti (a. ni. 3.71; 8.43; vibha. 1023) vacanato ‘‘cattāro māsā parihāyantī’’ti vuttaṃ. Vassaṃ ukkaḍḍhantīti vassaṃ uddhaṃ kaḍḍhanti, tatiyasaṃvacchare ekamāsassa adhikattā māsapariccajanavasena vassaṃ uddhaṃ kaḍḍhantīti attho, tasmā tatiyo saṃvaccharo terasamāsiko hoti. Saṃvaccharassa pana dvādasamāsikattā aṭṭhārasasu vassesu adhikamāse visuṃ gahetvā ‘‘cha māsā vaḍḍhantī’’ti vuttaṃ. Tatoti chamāsato. Nikkaṅkhā hutvāti adhikamāsehi saddhiṃ paripuṇṇavīsativassattā nibbematikā hutvā. Yaṃ pana vuttaṃ tīsupi gaṇṭhipadesu ‘‘aṭṭhārasannaṃyeva vassānaṃ adhikamāse gahetvā gaṇitattā sesavassadvayassapi adhikadivasāni honti, tāni adhikadivasāni sandhāya ‘nikkaṅkhā hutvā’ti vutta’’nti, taṃ na gahetabbaṃ. Na hi dvīsu vassesu adhikadivasāni nāma visuṃ upalabbhanti tatiye vasse vassukkaḍḍhanavasena adhikamāse pariccatteyeva atirekamāsasambhavato, tasmā dvīsu vassesu atirekadivasāni visuṃ na sambhavanti.
「与胎月一起为二十年」者,胎二十。「年增长」者,应知在胎月多时为年,少时为增长。「十九年」者,在母胎中住十二个月,从大自恣日出生时起,十九年。「入日」者,在最后的瓦萨进入日。依「三十夜日为月」之语,故说「四个月减少」。「拉上年」者,拉年向上,在第三年因一个月之增加,以舍弃月之方式拉年向上之义,因此第三年为十三个月。然而,因年为十二个月,在十八年中,取增加月为别,故说「六个月增长」。「从那」者,从六个月。「成为无疑」者,因与增加月一起满二十年而成为无疑虑。然而,在三个结点段落中所说「仅取十八年之增加月而计算,其余二年也有增加日,指那些增加日而说『成为无疑』」,这不应采纳。因为在二年中,增加日并不单独存在,在第三年以拉上年之方式,因舍弃而有额外月之产生,因此在二年中,额外日不单独产生。
‘‘Te dve māse gahetvā vīsati vassāni paripuṇṇāni hontī’’ti kasmā vuttaṃ, ekūnavīsativassamhi ca puna aparasmiṃ vasse pakkhitte vīsati vassāni paripuṇṇāni hontīti āha ‘‘ettha pana…pe… vutta’’nti. Anekatthattā nipātānaṃ pana-saddo hisaddattho, ettha hīti vuttaṃ hoti. Idañhi vuttassevatthassa samatthanavasena vuttaṃ. Iminā ca imaṃ dīpeti – yaṃ vuttaṃ ‘‘ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādentī’’ti, tattha gabbhamāsepi gahetvā dvīhi māsehi aparipuṇṇavīsativassaṃ sandhāya ‘‘ekūnavīsativassa’’nti vuttaṃ, tasmā adhikamāsesu dvīsu gahitesu eva vīsati vassāni paripuṇṇāni nāma hontīti. Tasmāti yasmā gabbhamāsāpi gaṇanūpagā honti, tasmā. Ekavīsativasso hotīti jātadivasato paṭṭhāya vīsativasso samāno gabbhamāsehi saddhiṃ ekavīsativasso hoti. Aññaṃ upasampādetīti upajjhāyo, kammavācācariyo vā hutvā upasampādetīti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.406) āgataṃ.
「取那二个月,二十年圆满」,为何如此说?在十九年中,又在另一年中放入,二十年圆满,故说「然而在此……所说」。因不定词之多义性,般那词有因义,在此说「因为」。这是为了支持所说之义而说。以此阐明这个:所说「在十九年的沙玛内拉,超过应驱出满月日,在入日授予达上」,在那里,也取胎月,指二个月不满二十年,说「十九年」,因此,仅在取二个增加月时,才称为二十年圆满。「因此」者,因为胎月也可计算,因此。「成为二十一岁」者,从出生日起为二十岁者,与胎月一起成为二十一岁。「授予达上于他人」者,作为戒师或甘马语师而授予达上,这在义灯中所说。
Gabbhe sayitakālena saddhiṃ vīsatimaṃ vassaṃ paripuṇṇamassāti gabbhavīso. Nikkhamanīyapuṇṇamāsīti sāvaṇamāsassa puṇṇamiyā āsāḷhīpuṇṇamiyā anantarapuṇṇamī. Pāṭipadadivaseti pacchimikāya vassūpanāyikāya, dvādasa māse mātukucchismiṃ vasitvā mahāpavāraṇāya jātaṃ upasampādentīti attho. ‘‘Tiṃsarattidivo māso, dvādasamāsiko saṃvaccharo’’ti 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 eva adhikamāse gahetvā tato vīsatiyā vassesupi cātuddasīnaṃ atthāya catunnaṃ māsānaṃ parihāpanena sabbathā paripuṇṇavīsativassataṃ sandhāya vuttaṃ.
「胎中住时与二十年圆满」者,胎二十也。「出月满月」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,最后雨安居之日,于母胎中住十二月后,于大自恣日出生者,授达上之义也。依「三十夜日为月,十二月为年」之语,故说「四月减去」。「年上拉」者,年向上拉,「一月为增月」舍弃而趋向年之义也,故每第三年为十三月。「取彼二月」者,从出月满月至出生日之大自恣日,其间未来之二月,为彼之故,从增月所得取二月。故说「自恣后将成二十岁」等。「无疑而」者,此唯就十八年取增月,从彼于二十年中亦为十四日之故,以四月之减去,完全就圆满二十岁而说。
Pavāretvā vīsativasso bhavissatīti mahāpavāraṇādivase atikkante gabbhavassena saha vīsativasso bhavissatīti attho. Tasmāti yasmā gabbhamāsāpi gaṇanūpagā honti, tasmā. Ekavīsativassoti jātiyā vīsativassaṃ sandhāya vuttaṃ. Aññaṃ upasampādetīti upajjhāyo, ācariyo vā hutvā upasampādeti. Sopīti upasampādentopi anupasampannoti vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.406) āgataṃ.
「自恣后将成二十岁」者,大自恣日过后,与胎年合为二十岁之义也。「故」者,因胎月亦入计算,故。「二十一岁」者,就出生之二十岁而说。「授他人达上」者,作亲教师或老师而授达上。「彼亦」者,授达上者亦未达上,于疑惑遣除中已来。
Ettha siyā – aṭṭhakathāṭīkāsu ‘‘aṭṭhārasasu vassesu cha māsā vaḍḍhantī’’ti vuttaṃ, idāni pana ‘‘ekūnavīsatiyā vassesu satta māsā adhikā’’ti vadanti, kathamettha viññātabbanti? Vuccate – aṭṭhakathāṭīkāsu sāsanavohārena lokiyagatiṃ anupagamma tīsu tīsu saṃvaccharesu māsachaḍḍanaṃ gahetvā ‘‘aṭṭhārasasu vassesu cha māsā vaḍḍhantī’’ti vuttaṃ, idāni pana vedavohārena candasūriyagatisaṅkhātaṃ tithiṃ gahetvā gaṇento ‘‘ekūnavīsatiyā vassesu satta māsā adhikā’’ti vadantīti, taṃ vassūpanāyikakathāyaṃ āvi bhavissati.
于此若有:于注疏复注中说「于十八年中六月增」,今则说「于十九年减一中七月为增」,于此如何应知耶?答:于注疏复注中,依教法用语,不随顺世间行,取每三年之月舍弃,说「于十八年中六月增」,今则依吠陀用语,取称为月日行之日,计算而说「于十九年减一中七月为增」,彼于雨安居说中将明。
§143
143. Mātā vā matā hotīti sambandho. Soyevāti pabbajjāpekkho eva.
「母或死」者,连结也。「彼即」者,求出家者即也。
§144
144.‘‘Ekasīmāyañcaaññepi bhikkhū atthīti iminā ekasīmāyaṃ bhikkhumhi asati bhaṇḍukammārocanakiccaṃ natthīti dasseti. Khaṇḍasīmāya vā ṭhatvā nadīsamuddādīni vā gantvā pabbājetabboti etena sabbe sīmaṭṭhakabhikkhū āpucchitabbā, anāpucchā pabbājetuṃ na vaṭṭatīti dīpeti.
「于一界中若有其他比库」,以此显示于一界中比库不在时,无告知破坏之事。「或立于破界,或往河海等而应出家」,以此明示一切界住比库应询问,未询问而出家不适宜。
§145
145.Anāmaṭṭhapiṇḍapātanti aggahitaaggaṃ piṇḍapātaṃ. Sāmaṇerabhāgasamako āmisabhāgoti ettha kiñcāpi sāmaṇerānaṃ āmisabhāgassa samakameva dīyamānattā visuṃ sāmaṇerabhāgo nāma natthi, heṭṭhā gacchantaṃ pana bhattaṃ kadāci mandaṃ bhaveyya, tasmā upari aggahetvā sāmaṇerapāḷiyāva gahetvā dātabboti adhippāyo. Niyatapabbajjasseva cāyaṃ bhāgo dīyati. Teneva ‘‘apakkaṃ patta’’ntiādi vuttaṃ. Aññe vā bhikkhū dātukāmā hontīti sambandho.
「未取上钵食」者,未取上之钵食。「与沙玛内拉分相等之利养分」者,于此虽因给与沙玛内拉之利养分相等故,别无名为沙玛内拉分,然下去之食有时可能少,故意趣为:于上未取而唯取沙玛内拉行而应给与。此分唯给与决定出家者。故说「离去得钵」等。「或其他比库欲给与」者,连结也。
§146
146.Sayaṃ pabbājetabboti kesacchedanādīni sayaṃ karontena pabbājetabbo. Kesacchedanaṃ kāsāyacchādanaṃ saraṇadānanti hi imāni tīṇi karonto ‘‘pabbājetī’’ti vuccati, tesu ekaṃ dve vāpi karonto tathā voharīyatiyeva, tasmā etaṃ pabbājehīti kesacchedanaṃ kāsāyacchādanañca sandhāya vuttaṃ. Upajjhāyaṃ uddissa pabbājetīti etthāpi eseva nayo. Khaṇḍasīmaṃ netvāti bhaṇḍukammārocanapariharaṇatthaṃ vuttaṃ. Tena sabhikkhuke vihāre aññampi ‘‘etassa kese chindā’’ti vattuṃ na vaṭṭati. Pabbājetvāti kesacchedanaṃ sandhāya vadati. Bhikkhuto añño pabbājetuṃ na labhatīti saraṇadānaṃ sandhāya vuttaṃ. Tenevāha ‘‘sāmaṇero panā’’tiādīti sāratthadīpaniyaṃ (sārattha ṭī. mahāvagga 3.34) āgataṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.34) pana – sayaṃ pabbājetabboti ettha ‘‘kesamassuṃ ohāretvā’’tiādivacanato kesacchedanakāsāyacchādanasaraṇadānāni pabbajanaṃ nāma, tesu pacchimadvayaṃ bhikkhūhi eva kātabbaṃ, kāretabbaṃ vā. Pabbājehīti idaṃ tividhampi sandhāya vuttaṃ. Khaṇḍasīmaṃ netvāti bhaṇḍukammārocanapariharaṇatthaṃ. Bhikkhūnañhi anārocetvā ekasīmāya ‘‘etassa kese chindā’’ti aññaṃ āṇāpetumpi na vaṭṭati. Pabbājetvāti kesādicchedanameva sandhāya vuttaṃ ‘‘kāsāyāni acchādetvā’’ti visuṃ vuttattā. Pabbājetuṃ na labhatīti saraṇadānaṃ sandhāya vuttaṃ. Anupasampannena bhikkhuāṇattiyā dinnampi saraṇaṃ na ruhatīti vuttaṃ.
「应自行令出家」者,应由自己剃发等而令出家。剃发、披袈裟衣、授三归依,行此三者称为「令出家」,即使只行其中一项或二项,亦如是称呼,因此「汝应令出家」这句话是指剃发与披袈裟衣而说。「依止戒师令出家」,此处亦是同样道理。「带至破界」者,为避免告知比库众之过失而说。因此在有比库的寺院中,亦不得对他人说「为此人剃发」。「令出家后」者,是指剃发而说。「比库以外者不得令出家」者,是指授三归依而说。因此《义明灯钞》中说「然而沙玛内拉」等。但在《疑惑消除钞》中说:「应自行令出家」者,此处从「剃除须发」等语句来看,剃发、披袈裟衣、授三归依名为出家,其中后二者必须由比库行之或令行之。「汝应令出家」这句话是指此三种全部而说。「带至破界」者,为避免告知比库众之过失。因为比库们不得在未告知的情况下,于同一界内命令他人「为此人剃发」。「令出家后」者,仅指剃发等而说,因为「披上袈裟衣后」是另外说的。「不得令出家」者,是指授三归依而说。即使由未达上者依比库之命令所授之三归依,亦不成就,如是所说。
Vajirabuddhiṭīkāyampi (vajira ṭī. mahāvagga 34) – khaṇḍasīmaṃ netvāti bhaṇḍukammārocanapariharaṇatthaṃ vuttaṃ, tena sabhikkhuke vihāre aññampi ‘‘etassa kese chindā’’ti vattuṃ na vaṭṭati. ‘‘Pabbājetvā’’ti imassa adhippāyapakāsanatthaṃ ‘‘kāsāyāni acchādetvā ehī’’ti vuttaṃ. Upajjhāyo ce kesamassuoropanādīni akatvā pabbajjatthaṃ saraṇāni deti, na ruhati pabbajjā. Kammavācāya sāvetvā upasampādeti, ruhati upasampadā. Apattacīvarānaṃ upasampadāsiddhidassanato, kammavipattiyā abhāvato cetaṃ yujjatevāti eke. Hoti cettha –
在《金刚智钞》中亦说:「带至破界」者,为避免告知比库众之过失而说,因此在有比库的寺院中,亦不得对他人说「为此人剃发」。为显示「令出家后」之意趣,故说「披上袈裟衣后来」。若戒师未作剃除须发等而为出家目的授三归依,出家不成就。以甘马语告知后令达上,达上成就。因为未得衣者达上成就可见,且无甘马过失,此说合理,某些人如是说。此处有颂:「仅有相者之出家,无相者及其他;已离先前装束者,彼二者,其他人如是说。」比库亲手或依命令所授之袈裟衣方为如法,未授则不如法,然而此是在有袈裟衣时,若无则不可能,此为彼等之意趣,如是所说。
‘‘Saliṅgasseva pabbajjā, viliṅgassāpi cetarā;
「仅有相者之出家,无相者及其他;
Apetapubbavesassa, taṃdvayā iti cāpare’’ti.
已离先前装束者,彼二者,其他人如是说。」
Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭatīti pana santesveva kāsāvesu, nāsantesu asambhavatoti tesaṃ adhippāyoti āgato.
比库亲手或依命令所授之袈裟衣方为如法,未授则不如法,然而此是在有袈裟衣时,若无则不可能,此为彼等之意趣,如是所说。
Bhabbarūpoti bhabbasabhāvo. Tamevatthaṃ pariyāyantarena vibhāveti ‘‘sahetuko’’ti. Ñātoti pākaṭo. Yasassīti parivārasampattiyā samannāgato.
「堪能相」者,堪能之自性。以另一方式阐明同一义理,说「有因」。「已知」者,显著。「有名声」者,具足眷属圆满。
Vaṇṇasaṇṭhānagandhāsayokāsavasena asucijegucchapaṭikūlabhāvaṃ pākaṭaṃ karontenāti sambandho. Tattha kesā nāmete vaṇṇatopi paṭikūlā, saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikūlā. Manuññepi hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā ‘‘kesamissakamidaṃ, haratha na’’nti jigucchanti, evaṃ kesā vaṇṇato paṭikūlā. Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvā tatheva jigucchanti, evaṃ saṇṭhānatopi paṭikūlā. Telamakkhanapupphadhūmādisaṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti. Tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikūlāpi siyuṃ, gandhena pana paṭikūlāyeva. Yathā hi daharassa kumārakassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānato haliddipiṇḍisaṇṭhānaṃ. Saṅkaraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ, saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ, dāṭhāpissa sumanamakuḷasadisā, taṃ ubhayampi vaṇṇasaṇṭhānato siyā appaṭikūlaṃ, gandhena pana paṭikūlameva, evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikūlā, gandhena pana paṭikūlāyevāti.
「以色、形、香、处所、位置之因,显示不净、可厌、厌恶之性」,此为连结。其中,头发者,从色而言亦厌恶,从形而言亦厌恶,从香而言亦厌恶,从处所而言亦厌恶,从位置而言亦厌恶。即使在可意之粥钵或饭钵中,见到头发色之物,即厌恶曰『此混有头发,拿走』,如是头发从色而言厌恶。夜间进食时,触及头发形状之蟹脚或蜘蛛脚,亦如是厌恶,如是从形而言亦厌恶。无油涂、花、熏香等修饰之头发,其香极为可厌。更可厌者,投于火中之头发。头发从色与形而言,或许不厌恶,然以香而言,则必定厌恶。譬如幼小童子之粪,从色而言如姜黄色,从形而言如姜黄团之形。弃于垃圾场之膨胀黑狗尸体,从色而言如熟棕榈果色,从形而言如翻转散开之皮囊形,其齿如茉莉花蕾,此二者从色与形而言,或许不厌恶,然以香而言,则必定厌恶,如是头发或许从色与形而言不厌恶,然以香而言,则必定厌恶。
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā paramajegucchāti. Evaṃ āsayatopi paṭikūlā. Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇakā viya ekatiṃsakoṭṭhāsarāsimhi jātā, te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya, parikhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti evaṃ okāsato paṭikūlātiādinā nayena tacapañcakassa vaṇṇādivasena paṭikūlabhāvaṃ pakāsentenāti attho.
譬如生于不净处、由村落流出物所生之可食叶菜,对城市人而言是可厌的、不可食用的,如是头发亦因由先前血、尿、粪、胆汁、痰等流出物所生故,极为可厌。如是从处所而言厌恶。此等头发者,如粪堆中生起之刺草,生于三十一身分堆中,彼等如尸林、垃圾场等处所生之蔬菜,如壕沟等处所生之莲花、睡莲等花,因生于不净处故,极为可厌,如是从位置而言厌恶等方式,以色等显示皮等五者之厌恶性,此为其义。
Nijjīvanissattabhāvaṃ vā pākaṭaṃ karontenāti ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā, tattha yathā vammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti ‘‘mayi kuṇṭhatiṇāni jātānī’’ti, nāpi kuṇṭhatiṇāni jānanti ‘‘mayaṃ vammikamatthake jātānī’’ti. Evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti ‘‘mayi kesā jātā’’ti, nāpi kesā jānanti ‘‘mayaṃ sīsakaṭāhapaliveṭhanacamme jātā’’ti, aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti ‘‘kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātū’’tiādinā nayena nijjīvanissattabhāvaṃ pakāsentena. Pubbeti purimabuddhānaṃ santike. Madditasaṅkhāroti nāmarūpavavatthānena ceva paccayapariggahavasena ca ñāṇena parimadditasaṅkhāro. Bhāvitabhāvanoti kalāpasammasanādinā sabbaso kusalabhāvanāya pūraṇena bhāvitabhāvano . Adinnaṃ na vaṭṭatīti ettha ‘‘pabbajjā na ruhatīti vadantī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.34) vuttaṃ.
「或显示无生命、无有情之性」者,此等头发者,生于头盖骨包裹皮中,其中譬如蚁丘顶上生起之枯草,蚁丘顶不知『于我处枯草生起』,枯草亦不知『我等生于蚁丘顶上』。如是,头盖骨包裹皮不知『于我处头发生起』,头发亦不知『我等生于头盖骨包裹皮中』,此等法彼此离于作意与观察。如是「头发者,于此身中是各别部分,无心、无记、空、无有情、坚硬、地界」等方式,显示无生命、无有情之性。『先前』者,于先前诸佛座前。『已揉行者』,以名色分别智及以缘摄受智之智已揉行者。『已修习修习者』,以聚观等一切善修习之圆满而已修习修习者。『不与不可』者,于此处,如『出家不适合』,于《义疏》中所说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.34) pana – yasassīti parivārasampanno. Nijjīvanissattabhāvanti ‘‘kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātū’’tiādinayaṃ saṅgaṇhāti, sabbaṃ visuddhimagge (visuddhi. 1.311) āgatanayena gahetabbaṃ. Pubbeti pubbabuddhuppādesu . Madditasaṅkhāroti vipassanāvasena vuttaṃ. Bhāvitabhāvanoti samathavasenapi.
然于《疑惑解除疏》中——『有名声者』,具足眷属者。『无生命、无有情之性』者,摄取「头发者,于此身中是各别部分,无心、无记、空、无有情、坚硬、地界」等方式,一切应以《清净道论》中所来之方式理解。『先前』者,于先前诸佛出现时。『已揉行者』,以观而说。『已修习修习者』,亦以止而言。
Kāsāyāni tikkhattuṃ vā…pe… paṭiggāhāpetabboti ettha ‘‘sabbadukkhanissaraṇatthāya imaṃ kāsāvaṃ gahetvā’’ti vā ‘‘taṃ kāsāvaṃ datvā’’ti vā vatvā ‘‘pabbājetha maṃ, bhante, anukampaṃ upādāyā’’ti evaṃ yācanapubbakaṃ cīvaraṃ paṭicchāpeti. Athāpītiādi tikkhattuṃ paṭiggāhāpanato paraṃ kattabbavidhidassanaṃ, athāpīti tato parampīti attho. Keci pana ‘‘cīvaraṃ appaṭiggāhāpetvā pabbājanappakārabhedadassanatthaṃ ‘athāpī’ti vuttaṃ. Athāpīti atha vāti attho’’ti vadanti. Adinnaṃ na vaṭṭatīti iminā pabbajjā na ruhatīti dasseti.
『应令受取袈裟衣三次……』者,于此处,说『为一切苦之出离故,取此袈裟』或『施与彼袈裟』后,『尊者,请出家我,摄受慈悯』,如是以请求为先令受取衣。『然后』等者,显示三次令受取后应作之规定,『然后』者,从彼之后之义。然而,有些人说『为显示不令受取衣而出家之方式差别故,说「然后」。「然后」者,或者之义』。『不与不可』者,以此显示出家不适合。
§147
147.Pāde vandāpetvāti pādābhimukhaṃ namāpetvā. Dūre vandantopi hi pāde vandatīti vuccatīti. Upajjhāyena vāti ettha yassa santike upajjhaṃ gaṇhāti, ayaṃ upajjhāyo. Yaṃ ābhisamācārikesu vinayanatthāya ācariyaṃ katvā niyyātenti, ayaṃ ācariyo. Sace pana upajjhāyo sayameva sabbaṃ sikkhāpeti, aññampi na niyyāteti, upajjhāyovassa ācariyopi hoti. Yathā upasampadākāle sayameva kammavācaṃ vācento upajjhāyova kammavācācariyopi hotīti vuttaṃ.
『令礼足后』者,令向足方向礼敬。即使远处礼敬者,亦称为礼足。『由依止师或……』者,于此处,于谁座前取依止,此为依止师。于教授等中,为律之故作为老师而引导者,此为老师。然而,若依止师自己教授一切,亦不引导他人,则依止师亦是其老师。如达上时,自己诵甘马语者,依止师亦是甘马语老师,如是所说。
Anuññātaupasampadāti ñatticatutthakammena anuññātaupasampadā. Ṭhānakaraṇasampadanti ettha uraādīni ṭhānāni, saṃvutādīni karaṇānīti veditabbāni. Anunāsikantaṃ katvā dānakāle antarāvicchedaṃ akatvā dātabbānīti dassetuṃ ‘‘ekasambandhānī’’ti vuttaṃ. Vicchinditvāti ma-kārantaṃ katvā dānasamaye vicchedaṃ katvā.
「被允许的达上」者,以白四甘马被允许的达上。「处与作具足」者,此中应知胸等为处,收摄等为作。为了显示应作鼻音化后,在给予时中间不作断绝而给予,故说「一连结的」。「断绝后」者,作末音化后,在给予时作断绝。
§148
148.Sabbamassakappiyākappiyaṃ ācikkhitabbanti dasasikkhāpadavinimuttaṃ parāmāsāparāmāsādibhedaṃ kappiyākappiyaṃ ācikkhitabbaṃ. Ābhisamācārikesu vinetabboti iminā ‘‘sekhiyaupajjhāyavattādiābhisamācārikasīlamanena pūretabbaṃ. Tattha ca kattabbassa akaraṇe, akattabbassa ca karaṇe daṇḍakammāraho hotīti dīpetīti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.34) vuttaṃ. Anunāsikantaṃ katvā dānakāle antarāvicchedo na kātabboti āha ‘‘ekasambandhānī’’ti. Ābhisamācārikesu vinetabboti iminā sekhiyavattākkhandhakavattesu, aññesu ca sukkavissaṭṭhiādilokavajjasikkhāpadesu ca sāmaṇerehi vattitabbaṃ, tattha avattamāno alajjī daṇḍakammāraho ca hotīti dassetīti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.34).
「应告知一切适当与不适当」者,应告知从十学处解脱的、以触与不触等区分的适当与不适当。「应在行仪中训练」者,以此显示「应以此完成应学法、老师义务等行仪戒。在此中,应作的不作,不应作的作,则成为应受惩罚甘马者」,如《义理阐明》(大品3.34)所说。作鼻音化后,在给予时中间不应作断绝,故说「一连结的」。「应在行仪中训练」者,以此显示沙玛内拉应行于应学法、义务篇集的义务中,以及其他如漏精等世间应呵责学处中,在此中不行者为无惭者且成为应受惩罚甘马者,如《疑惑遣除》(大品2.34)所说。
Urādīni ṭhānāni nāma, saṃvutādīni karaṇāni nāma. Anunāsikantaṃ katvā ekasambandhaṃ katvā dānakāle antarā aṭṭhatvā vattabbaṃ, vicchinditvā dānakālepi yathāvuttaṭṭhāne eva vicchedo, aññatra na vaṭṭatīti likhitaṃ, anunāsikante dīyamāne khalitvā ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti ma-kārena missībhūte khette otiṇṇattā vaṭṭatīti upatissatthero. Missaṃ katvā vattuṃ vaṭṭati, vacanakāle pana anunāsikaṭṭhāne vicchedaṃ akatvā vattabbanti dhammasiritthero. ‘‘Evaṃ kammavācāyampī’’ti vuttaṃ. Ubhatosuddhiyāva vaṭṭatīti ettha mahāthero patitadantādikāraṇatāya acaturassaṃ katvā vadati, byattasāmaṇero samīpe ṭhito pabbajjāpekkhaṃ byattaṃ vadāpeti, mahātherena avuttaṃ vadāpetīti na vaṭṭati. Kammavācāya itaro bhikkhu ce vadati, vaṭṭatīti. Saṅgho hi kammaṃ karoti, na puggaloti. Na, nānāsīmapavattakammavācāsāmaññanayena paṭikkhipitabbattā. Atha therena caturassaṃ vuttaṃ pabbajjāpekkhaṃ vattuṃ asakkontaṃ sāmaṇero sayaṃ vatvā vadāpeti, ubhatosuddhi eva hoti therena vuttasseva vuttattā. ‘‘Buddhaṃ saraṇaṃ gacchanto asādhāraṇe buddhaguṇaṃ, dhammaṃ saraṇaṃ gacchanto nibbānaṃ, saṅghaṃ saraṇaṃ gacchanto sekkhadhammaṃ asekkhadhammañca saraṇaṃ gacchatī’’ti aggahitaggahaṇavasena yojanā kātabbā. Aññathā saraṇattayasaṅkaradoso. Sabbamassa kappiyākappiyanti dasasikkhāpadavinimuttaṃ parāmāsāparāmāsādibhedaṃ. ‘‘Ābhisamācārikesu vinetabbo’’ti vacanato sekhiyaupajjhāyavattādiābhisamācārikasīlamanena pūretabbaṃ. Tattha cārittassa akaraṇe, vārittassa karaṇe daṇḍakammāraho hotī’’ti dīpetīti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 34) āgato.
胸等名为处,收摄等名为作。应作鼻音化后,作一连结后,在给予时中间不停顿而说,断绝后,即使在给予时也只在如所说的处断绝,在其他处不允许,如此所写。在给予鼻音时,若错误而与「我归依佛」的末音混合,因为落入混合的田中,故允许,伍巴提萨长老如是说。作混合后说是允许的,但在说的时候,在鼻音处不作断绝而应说,达摩西利长老如是说。「如是在甘马语中也」如此所说。「只有两边清净才允许」者,此中大长老因牙齿脱落等原因而不作四方形地说,有能力的沙玛内拉站在近处,令求出家者有能力地说,大长老未说的令说,这不允许。若在甘马语中其他比库说,则允许。因为僧团作甘马,非个人。不然,因为应以不同界进行的甘马语的共通性而被拒绝。若长老说了四方形,求出家者不能说,沙玛内拉自己说后令说,两边清净即成,因为长老所说的即是所说。「归依佛者归依不共的佛功德,归依法者归依涅槃,归依僧者归依有学法与无学法」,应以取未取的方式作连结。否则有归依三宝混乱的过失。「一切适当与不适当」者,从十学处解脱的、以触与不触等区分的。从「应在行仪中训练」的语句,应以此完成应学法、老师义务等行仪戒。在此中,应行的不作,应禁的作,则成为应受惩罚甘马者,如此显示,如《金刚慧疏》(大品34)所来。
Anujānāmibhikkhave sāmaṇerānaṃ dasa sikkhāpadānītiādīsu sikkhitabbāni padāni sikkhāpadāni, sikkhākoṭṭhāsāti attho. Sikkhāya vā padāni sikkhāpadāni, adhisīlaadhicittaadhipaññāsikkhānaṃ adhigamupāyoti attho. Atthato pana kāmāvacarakusalacittasampayuttā viratiyo, taṃsampayuttadhammā panettha taggahaṇeneva gahetabbā. Pāṇoti paramatthato jīvitindriyaṃ, tassa atipātanaṃ pabandhavasena pavattituṃ adatvā satthādīhi atikkamma abhibhavitvā pātanaṃ pāṇātipāto, pāṇavadhoti attho. So pana atthato pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā vadhakacetanāva, tasmā pāṇātipātā veramaṇi, verahetutāya verasaṅkhātaṃ pāṇātipātādipāpadhammaṃ maṇati nīharatīti virati ‘‘veramaṇī’’ti vuccati. Viramati etāyāti vā ‘‘viramatī’’ti vattabbe niruttinayena ‘‘veramaṇī’’ti samādānavirati vuttā. Esa nayo sesesupi.
「诸比库,我允许沙玛内拉十学处」等中,应学的句为学处,学的部分之义。或者学的句为学处,增上戒、增上心、增上慧诸学的证得方便之义。但从义理而言,是与欲界善心相应的离,与其相应的诸法在此中应以取彼而被取。「生类」者,从胜义而言是命根,其超越者,以连续方式进行,不给予而以刀等超越、征服而使堕落为杀生类,杀生类之义。但从义理而言,于生类有生类想者,正是生起断命根加行的杀害心,因此从杀生类离,因为是离的原因,名为离的、称为杀生类等恶法,以念而除去,故离被称为「离」。或者以此而离,依文法规则,应说「离」,而说了受持离。此规则在其余中也是。
Adinnassa ādānaṃ adinnādānaṃ, theyyacetanā. Abramhacariyanti aseṭṭhacariyaṃ, maggenamaggapaṭipattisamuṭṭhāpikā methunacetanā. Musāti abhūtavatthu, tassa vādo abhūtaṃ ñatvāva bhūtato viññāpanacetanā musāvādo. Piṭṭhapūvādinibbattā surā ceva pupphāsavādibhedaṃ merayañca surāmerayaṃ. Tadeva madanīyaṭṭhena majjañceva pamādakāraṇaṭṭhena pamādaṭṭhānañca, taṃ yāya cetanāya pivati, tassā evaṃ adhivacanaṃ.
「不与取」者,未给予的取为不与取,盗窃心。「非梵行」者,非最胜行,生起以非道为道的行的交媾心。「妄」者,非真实事,其语者,知为非真实而作真实告知的心为妄语。「谷酒与果酒」者,从米饼等生的谷酒,以及花汁等区分的果酒为谷酒与果酒。其即以令醉之义为酒,以及以放逸处之义为放逸处,以何心饮彼,其如是称呼。
Aruṇuggamanato paṭṭhāya yāva majjhanhikā, ayaṃ ariyānaṃ bhojanassa kālo nāma, tadañño vikālo. Bhuñjitabbaṭṭhena bhojananti idha sabbaṃ yāvakālikaṃ vuccati, tassa ajjhoharaṇaṃ idha uttarapadalopena bhojananti adhippetaṃ. Vikāle bhojanaṃ ajjhoharaṇaṃ vikālabhojanaṃ, vikāle vāyāvakālikassa bhojanaṃ ajjhoharaṇaṃ vikālabhojanantipi attho gahetabbo, taṃ atthato vikāle yāvakālikaajjhoharaṇacetanāva.
「时」者,从日出开始直到正午,此名为圣者们食物的时,其他为非时。以应食之义为食者,此中一切时限药被称呼,其吞咽者,此中以后句省略而意指为食。「非时食」者,在非时食物的吞咽为非时食,或者在非时时限药的食物的吞咽为非时食,此义也应被取,从义理而言,正是在非时时限药吞咽的心。
Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassanaṃ ‘‘visūkadassanaṃ, naccagītādidassanasavanānañceva vaṭṭakayuddhajūtakīḷādisabbakīḷānañca nāmaṃ. Dassananti cettha pañcannampi viññāṇānaṃ yathāsakaṃ visayassa ālocanasabhāvatāya dassanasaddena saṅgahetabbattā savanampi saṅgahitaṃ. Naccagītavāditasaddehi cettha attano naccanagāyanādīnipi saṅgahitānīti daṭṭhabbaṃ.
「邪见」者,不顺教法、偏邪、成为颠倒之见,名为「邪见」。此亦是舞蹈、歌唱等之观看听闻,以及围棋、赌博、游戏等一切游戏之名。此中「观看」一词,因五识各自对境之照了性质皆可以「观看」一词摄取,故听闻亦被摄入。此中应知,以舞蹈、歌唱、演奏之声,自己之舞蹈、歌唱等亦被摄入。
Mālāti baddhamabaddhaṃ vā pupphaṃ, antamaso suttādimayampi alaṅkāratthāya piḷandhiyamānaṃ mālātveva vuccati. Gandhanti vāsacuṇṇādivilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vilepananti pisitvā gahitaṃ chavirāgakaraṇañceva gandhajātañca. Dhāraṇaṃ nāma piḷandhanaṃ. Maṇḍanaṃ nāma ūnaṭṭhānapūraṇaṃ. Gandhavasena, chavirāgavasena vā sādiyanaṃ vibhūsanaṃ nāma, mālādīsu vā dhāraṇādīni yathākkamaṃ yojetabbāni. Tesaṃ dhāraṇādīnaṃ ṭhānaṃ kāraṇaṃ vītikkamacetanā.
「花鬘」者,结缚或未结缚之花,乃至以线等所制者,若为庄严而编结,亦称为「花鬘」。「香」者,除涂香粉等涂料外,任何香类。「涂料」者,研磨后所取之令肤色美丽者及香类。「持」者,名为编结。「装饰」者,名为填补不足之处。依香或依肤色美丽而受用,名为「庄严」。或于花鬘等,应依次配属持等。彼等持等之处所、原因,是违犯之思。
Uccāti ucca-saddena samānattho nipāto. Uccāsayanaṃ vuccati pamāṇātikkantaṃ āsandādi. Mahāsayanaṃ akappiyattharaṇehi atthataṃ salohitavitānañca. Etesu hi āsanaṃ sayanañca uccāsayanamahāsayanasaddehi gahitāni uttarapadalopena. Jātarūparajatapaṭiggahaṇāti ettha rajatasaddena dārumāsakādi sabbaṃ rūpiyaṃ saṅgahitaṃ. Muttāmaṇiādayopettha dhaññakkhettavatthādayo ca saṅgahitāti daṭṭhabbā. Paṭiggahaṇa-saddena pana paṭiggāhāpanasādiyanānipi saṅgahitāni.
「高」者,「高」一词是同义之不变词。「高床大床」者,称为超过尺度之床座等。「大床」者,以不许可之敷具所铺设者及有血色之天盖。于此等中,床与卧具以「高床大床」二词摄取,后词省略。「接受金银」者,此中以「银」一词,摄取木制马萨咖等一切银币。此中应知,珍珠、宝石等,以及谷物、田地、住处等亦被摄入。然以「接受」一词,令人接受、受用等亦被摄入。
§149
149.Senāsanaggāho ca paṭippassambhantīti iminā vassacchedaṃ dasseti. Upasampannānampi pārājikasamāpattiyā saraṇagamanādisāmaṇerabhāvassapi vinassanato senāsanaggāho ca paṭippassambhati, saṅghalābhampi te na labhantīti veditabbaṃ. Purimikāya puna saraṇāni gahitānīti saraṇagahaṇena saha tadahevassa vassūpagamanampi dasseti. Pacchimikāya vassāvāsikanti vassāvāsikalābhaggahaṇadassanamattamevetaṃ, tato purepi vā pacchāpi vā vassāvāsikañca cīvaramāsesu saṅghe uppannakālacīvarañca purimikāya upagantvā avipannasīlo sāmaṇero labhati eva. Sace pacchimikāya gahitānīti pacchimikāya vassūpagamanañca chinnavassatañca dasseti. Tassa hi kālacīvaralābho na pāpuṇāti, tasmā ‘‘apaloketvā lābho dātabbo’’ti vuttaṃ. Vassāvāsikalābho pana yadi senāsanassāmikā dāyakā senāsanaguttatthāya pacchimikāya upagantvā vattaṃ katvā attano senāsane vasantassapi vassāvāsikaṃ dātabbanti vadanti, anapaloketvāpi dātabbova. Yaṃ pana sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.108) ‘‘pacchimikāya vassāvāsikaṃ lacchatīti pacchimikāya puna vassaṃ upagatattā lacchatī’’ti vuttaṃ, tampi vassāvāsike dāyakānaṃ imaṃ adhippāyaṃ nissāya vuttañce, sundaraṃ, saṅghikaṃ, kālacīvarampi sandhāya vuttañce, na yujjatīti veditabbaṃ.
「住处之取得与安息」者,以此显示瓦萨之断绝。应知,即使已达上者,因巴拉基咖之成就,由于归依等沙玛内拉身份亦灭失,故住处之取得与安息灭失,彼等亦不得僧团利养。然而,若于前期已取归依,则以取归依显示,当日即入瓦萨。于后期「瓦萨住者」者,此仅是显示取得瓦萨住者利养,于此之前或之后,瓦萨住者衣及衣月中僧团所生之时节衣,于前期入而戒未破之沙玛内拉确实得之。若于后期已取归依,则显示于后期入瓦萨及瓦萨断绝。彼之时节衣利养不得,故说「应求听后给予利养」。然而瓦萨住者利养,若住处主人施主说「为守护住处,于后期入而行职务,住于自己住处者亦应给予瓦萨住者衣」,则不求听亦应给予。然而《义理灯钞》中所说「于后期得瓦萨住者衣者,因于后期再入瓦萨故得之」,若此是依瓦萨住者衣施主之此意趣而说,则善;若亦关涉僧团之时节衣而说,则应知不合理。
Na ajānitvāti ‘‘surā’’ti ajānitvā pivato pāṇātipātāveramaṇiādisabbasīlabhedaṃ saraṇabhedañca na āpajjati. Akusalaṃ pana surāpānāveramaṇisīlabhedo ca hoti mālādidhāraṇādīsu viyāti daṭṭhabbaṃ. Itarānīti vikālabhojanāveramaṇiādīni. Tānipi hi sañcicca vītikkamantassa taṃ taṃ bhijjati eva, itarītaresaṃ pana abhijjanena nāsanaṅgāni na honti. Teneva ‘‘etesu bhinnesū’’ti bhedavacanaṃ vuttaṃ.
「不知」者,不知「此是酒」而饮者,不犯杀生离杀生等一切戒之破坏及归依之破坏。然而,不善及酒饮离酒饮戒之破坏则有,如于花鬘等持等中,应如是见。「其余」者,非时食离非时食等。彼等确实,故意违犯者,彼彼破坏;然而其余者,以不破坏,不成灭摈之支分。因此说「于此等破坏时」之破坏语。
Accayaṃ desāpetabboti ‘‘accayo maṃ bhante accāgamā’’tiādinā saṅghamajjhe desāpetvā saraṇasīlaṃ dātabbanti adhippāyo pārājikattā tesaṃ. Tenāha ‘‘liṅganāsanāya nāsetabbo’’ti. Ayameva hi nāsanā idhādhippetāti liṅganāsanākāraṇehi pāṇātipātādīhi avaṇṇabhāsanādīnaṃ saha patitattā vuttaṃ. Nanu ca kaṇṭakasāmaṇeropi micchādiṭṭhiko eva, tassa ca heṭṭhā daṇḍakammanāsanāva vuttā, idha pana micchādiṭṭhikassa liṅganāsanā vuccati, ko imesaṃ bhedoti codanaṃ manasi nidhāyāha ‘‘sassatucchedānañhi aññataradiṭṭhiko’’ti. Ettha cāyaṃ adhippāyo – yo hi ‘‘attā issaro’’ti vā ‘‘nicco dhuvo’’tiādinā vā ‘‘attā ucchijjissati vinassissatī’’tiādinā vā titthiyaparikappitaṃ yaṃ kiñci sassatucchedadiṭṭhiṃ daḷhaṃ gahetvā voharati, tassa sā pārājikaṭṭhānaṃ hoti, so ca liṅganāsanāya nāsetabbo. Yo pana īdisaṃ diṭṭhiṃ aggahetvā sāsanikova hutvā kevalaṃ buddhavacanādhippāyaṃ viparītato gahetvā bhikkhūhi ovadiyamānopi appaṭinissajjitvā voharati, tassa sā diṭṭhi pārājikaṃ na hoti, so pana kaṇṭakanāsanāya eva nāsetabboti vimativinodaniyaṃ. Imasmiṃ ṭhāne sāratthadīpaniyaṃ dasasikkhāpadato paṭṭhāya vitthārato vaṇṇanā āgatā, sā porāṇaṭīkāyaṃ sabbaso potthakaṃ āruḷhā, tasmā idha na vitthārayimha.
「应令忏罪」者,意趣是「尊者,罪过来到我」等,于僧团中令忏悔后,应给予归依与戒,因彼等之巴拉基咖。因此说「应以相灭摈而灭摈」。此灭摈即此中所意趣,故以相灭摈之原因,与杀生等一起堕落,说恶口等。然而,刺沙玛内拉亦是邪见者,彼于下文仅说杖甘马灭摈,此中却说邪见者之相灭摈,此等之差别为何?心中持此诘难而说「持常见断见之任一见者」。此中此意趣是:凡坚固执取外道所设想之任何常见断见,如「我是主宰」或「常、恒」等,或「我将断灭、将消失」等而言说者,彼成为巴拉基咖之处,彼应以相灭摈而灭摈。然而,凡未执取如是见,仍是教法中人,仅是颠倒理解佛语意趣,被比库们教诫时亦不舍弃而言说者,彼之见不成巴拉基咖,然而彼应仅以刺灭摈而灭摈,此是疑惑之消除。于此处,《义理灯钞》中,从十学处开始,详细解释已来,彼于古注疏中完全登上书册,故此处我们未详说。
§150
150.‘‘Attano pariveṇanti idaṃ puggalikaṃ sandhāya vutta’’nti gaṇṭhipadesu vuttaṃ. Ayaṃ panettha gaṇṭhipadakārānaṃ adhippāyo – vassaggena pattasenāsananti iminā tassa vassaggena pattaṃ saṅghikasenāsanaṃ vuttaṃ. Attano pariveṇanti imināpi tasseva puggalikasenāsanaṃ vuttanti. Ayaṃ panettha amhākaṃ khanti – yattha vā vasatīti iminā saṅghikaṃ vā hotu puggalikaṃ vā, tassa nibaddhavasanakasenāsanaṃ vuttaṃ. Yattha vā paṭikkamatīti iminā pana yaṃ ācariyupajjhāyassa vasanaṭṭhānaṃ upaṭṭhānādinimittaṃ nibaddhaṃ pavisati, taṃ ācariyupajjhāyānaṃ pavisanaṭṭhānaṃ vuttaṃ, tasmā tadubhayaṃ dassetuṃ ‘‘ubhayenapi attano pariveṇañca vassaggena pattasenāsanañca vutta’’nti āha. Tattha attano pariveṇanti iminā ācariyupajjhāyānaṃ nivāsanaṭṭhānaṃ dassitaṃ, vassaggena pattasenāsananti iminā pana tassa vasanaṭṭhānaṃ, tasmā tadubhayampi saṅghikaṃ vā hotu puggalikaṃ vā, āvaraṇaṃ kātabbamevāti. Mukhadvārikanti mukhadvārena bhuñjitabbaṃ. Daṇḍakammaṃ katvāti daṇḍakammaṃ yojetvā. Daṇḍenti vinenti etenāti daṇḍo, soyeva kattabbattā kammanti daṇḍakammaṃ, āvaraṇādi. Daṇḍakammamassa karothāti assa daṇḍakammaṃ yojetha āṇāpetha. Daṇḍakammanti vā niggahakammaṃ, tasmā niggahamassa karothāti vuttaṃ hoti. Esa nayo sabbattha īdisesu ṭhānesu.
「自己的住处」者,此依个人而说,于结点词中如是说。此处结点词作者们的意趣是:「以瓦萨所得住处」,以此说彼以瓦萨所得的僧团住处。「自己的住处」,以此亦说彼个人的住处。然而此处我们的意见是:「或住于何处」,以此说僧团的或个人的,彼固定居住的住处。「或往何处」,以此则说为侍奉等因缘而固定进入的老师与依止师的居住处,说彼老师与依止师的进入处,因此为显示此二者,说「以二者说自己的住处与以瓦萨所得住处」。其中「自己的住处」,以此显示老师与依止师的居住处;「以瓦萨所得住处」,以此则显示彼的居住处,因此此二者无论是僧团的或个人的,都应作遮止。「口门」者,应以口门而食。「作杖甘马」者,施行杖甘马。「杖」者,以此调伏,因此为杖,正是彼应作故为甘马,即杖甘马,遮止等。「对彼作杖甘马」者,对彼施行杖甘马,命令之。「杖甘马」或为惩治甘马,因此说「对彼作惩治」。此规则在一切如是处皆同。「住处的取得与安息」,以此显示成为断瓦萨者。若仅是犯罪者,未来不住于防护,应被驱出,此处若被说至第三次仍不退让,应求听僧团而灭摈之,即使再乞求出家,亦应求听而令出家,如是说。「得最后的瓦萨住者」者,因再入于最后的瓦萨故得之。「应求听而给予利益」者,因断瓦萨性而说。「其余五学处」者,非时食等五。「应令忏悔罪」者,应以『尊者,罪过来到我』等方式令忏悔,于义疏中如是说。
Senāsanaggāho ca paṭippassambhantīti iminā chinnavasso hotīti dīpeti. Sace ākiṇṇadosova hoti, āyatiṃ saṃvare na tiṭṭhati, nikkaḍḍhitabboti ettha sace yāvatatiyaṃ vuccamāno na oramati, saṅghaṃ apaloketvā nāsetabbo, puna pabbajjaṃ yācamānopi apaloketvā pabbājetabboti vadanti. Pacchimikāya vassāvāsikaṃ lacchatīti pacchimikāya puna vassaṃ upagatattā lacchati. Apaloketvā lābho dātabboti chinnavassatāya vuttaṃ. Itarāni pañca sikkhāpadānīti vikālabhojanādīni pañca. Accayaṃ desāpetabboti ‘‘accayo maṃ bhante accāgamā’’tiādinā nayena desāpetabboti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.108) vuttaṃ.
如是说出家决择后,紧接着应说达上决择,虽然如此,注疏中达上决择之说仅以本文解释方式而来,非以离本文决择方式,然而此论书是离本文决择说之性质,因此不说彼而仅由老师说依止决择,我们则因达上决择极其微细、极其深奥、极难获得,为教法利益之故,从《善见》中取出老师未说者,以《疑惑止息》等论书中所来的决择庄严之,将说彼决择。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如此，在作为《律摄》注释的《律庄严》中，
Pabbajjāvinicchayakathālaṅkāro nāma · 名为《出家决择论庄严》
Dvāvīsatimo paricchedo. · 第二十二章。
Upasampadāvinicchayakathā
达上决择之说
Evaṃ pabbajjāvinicchayaṃ kathetvā tadanantaraṃ upasampadāvinicchayo kathetabbo, evaṃ santepi aṭṭhakathāyaṃ upasampadāvinicchayakathā pāḷivaṇṇanāvaseneva āgatā, no pāḷimuttakavinicchayavasena, imassa pana pakaraṇassa pāḷimuttakavinicchayakathābhūtattā tamakathetvā nissayavinicchayo eva ācariyena kathito, mayaṃ pana upasampadāvinicchayassa atisukhumattā atigambhīrattā sudullabhattā sāsanānuggahatthaṃ ācariyena avuttampi samantapāsādikato nīharitvā vimativinodanīādippakaraṇesu āgatavinicchayena alaṅkaritvā taṃ vinicchayaṃ kathayissāma.
「尔时」者,于世尊未制定『诸比库,不应无依止师』等学处之时,于彼时。「无依止师」者,不取依止师,完全无依止师,如是达上者既不从法也不从资具获得摄受,彼等衰退而不增长。『诸比库,不应无依止师』者,不取依止师,无依止师者不应令达上,若令达上,得恶作罪,从学处制定开始,如是令达上者有罪,但甘马不坏。有些人说『坏』,彼不应取。于『以僧团、以依止师』等,于二根者、坏依止师为终,此规则亦同。
Tena kho pana samayenāti yena samayena bhagavatā ‘‘na bhikkhave anupajjhāyako’’tiādisikkhāpadaṃ apaññattaṃ hoti, tena samayena. Anupajjhāyakanti upajjhaṃ agāhāpetvā sabbena sabbaṃ upajjhāyavirahitaṃ, evaṃ upasampannā neva dhammato na āmisato saṅgahaṃ labhanti, te parihāyantiyeva, na vaḍḍhanti. Na bhikkhave anupajjhāyakoti upajjhaṃ agāhāpetvā nirupajjhāyako na upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassāti sikkhāpadapaññattito paṭṭhāya evaṃ upasampādentassa āpatti hoti, kammaṃ pana na kuppati. Keci ‘‘kuppatī’’ti vadanti, taṃ na gahetabbaṃ. ‘‘Saṅghena upajjhāyenā’’tiādīsupi ubhatobyañjanakupajjhāyapariyosānesu eseva nayo.
「无钵者以手行乞食」者,于手中所得之食,为彼而行。「如外道」者,如名为邪命者的外道。彼等确实食以汤菜混合而置于手中之食。「得恶作罪」者,如是令达上者有罪,但甘马不坏,于无衣等事中亦此规则同。
Apattakā hatthesu piṇḍāya carantīti yo hatthesu piṇḍo labbhati, tadatthāya caranti. Seyyathāpi titthiyāti yathā ājīvakanāmakā titthiyā. Sūpabyañjanehi missetvā hatthesu ṭhapitapiṇḍameva hi te bhuñjanti. Āpatti dukkaṭassāti evaṃ upasampādentasseva āpatti hoti, kammaṃ pana na kuppati, acīvarakādivatthūsupi eseva nayo.
『用手乞食者行走』者，谓为求得以手所得之食而行走也。『犹如外道』者，如名为阿基瓦咖[Pali: ājīvaka]之外道。彼等将副食与主食混合后，仅食置于手中之食。『犯恶作』者，如是仅对行达上者犯戒，然甘马不被动摇；在无衣等事项中亦同此理。
Yācitakenāti ‘‘yāva upasampadaṃ karoma, tāva dethā’’ti yācitvā gahitena, tāvakālikenāti attho. Īdisena hi pattena vā cīvarena vā pattacīvarena vā upasampādentasseva āpatti hoti, kammaṃ pana na kuppati, tasmā paripuṇṇapattacīvarova upasampādetabbo. Sace tassa natthi, ācariyupajjhāyā cassa dātukāmā honti , aññe vā bhikkhū, nirapekkhehi vissajjetvā adhiṭṭhānūpagaṃ pattacīvaraṃ dātabbaṃ.
「以乞得者」,意为:以「请给予我们,直到我们行达上」如此乞求而得者,即暂时性者之义。实以如此之钵或衣或钵衣令达上者,有罪生起,然甘马不坏,是故应以圆满钵衣令达上。若彼无有,其老师与戒师欲施与彼,或其他比库们,应由无所求者舍弃后,施与可决意受用之钵衣。
Gottenapi anussāvetunti ‘‘mahākassapassa upasampadāpekkho’’ti evaṃ gottaṃ vatvā anussāvetuṃ anujānāmīti attho. Dve ekānussāvaneti dve ekato anussāvane, ekena ekassa, aññena itarassāti evaṃ dvīhi vā ācariyehi ekena vā ekakkhaṇe kammavācaṃ anussāventehi upasampādetuṃ anujānāmīti attho. Dve tayo ekānussāvane kātuṃ, tañca kho ekenaupajjhāyenāti dve vā tayo vā jane purimanayeneva ekato anussāvane kātuṃ anujānāmi, tañca kho anussāvanakiriyaṃ ekena upajjhāyena anujānāmīti attho. Tasmā ekena ācariyena dve vā tayo vā anussāvetabbā. Dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti evaṃ ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anussāveti, aññamaññañca gaṇapūrakā honti, vaṭṭati. Sace nānupajjhāyā honti, eko ācariyo hoti, ‘‘na tveva nānupajjhāyenā’’ti paṭikkhittattā na vaṭṭati. Idaṃ sandhāya hi esa paṭikkhepo.
「亦以姓令诵」,意为:我允许以「玛哈咖萨巴之求达上者」如此说姓而令诵之义。「二人一诵」者,二人一起诵,以二位老师,一人为一人,另一人为另一人,如此以二人或以一人,于一时令诵甘马语而令达上,我允许之义。「令二人三人一诵,且以一位戒师」者,我允许令二人或三人,依前述方式一起诵,且我允许彼诵之作为以一位戒师之义。是故应以一位老师令二人或三人诵。「以二位或三位老师,各别地一人为一人」,如此以一次应作二次或三次甘马语。然若为不同老师、不同戒师,提萨长老令诵苏玛那长老之弟子,苏玛那长老令诵提萨长老之弟子,且互为众数满足者,适当。若为不同戒师,老师为一人,因「非以不同戒师」被禁止故,不适当。实指此而有此禁止。
Paṭhamaṃ upajjhaṃ gāhāpetabboti ettha vajjāvajjaṃ upanijjhāyatīti upajjhā, taṃ upajjhaṃ ‘‘upajjhāyo me, bhante, hohī’’ti evaṃ vadāpetvā gāhāpetabbo. Vitthāyantīti vitthaddhagattā honti. Yaṃ jātanti yaṃ tava sarīre jātaṃ nibbattaṃ vijjamānaṃ, taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbantiādi. Ullumpatu manti uddharatu maṃ.
「应令执取戒师为首」,于此,观察过失与非过失者为戒师,应令彼戒师以「尊者,请为我之戒师」如此说而令执取。「详说」者,成为详细说明者。「凡生者」,凡于汝身生起、出生、存在者,于僧团中问时,若有应说有等。「愿救拔我」者,愿救度我。
Tāvadevāti upasampannasamanantarameva. Chāyā metabbāti ekaporisā vā dviporisā vāti chāyā metabbā. Utuppamāṇaṃ ācikkhitabbanti ‘‘vassāno hemanto gimho’’ti utuppamāṇaṃ ācikkhitabbaṃ. Ettha ca utuyeva utuppamāṇaṃ. Sace vassānādayo aparipuṇṇā honti, yattakehi divasehi yassa yo utu aparipuṇṇo, te divase sallakkhetvā so divasabhāgo ācikkhitabbo. Atha vā ‘‘ayaṃ nāma utu, so ca kho paripuṇṇo aparipuṇṇo vā’’ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ, ‘‘pubbaṇho vā sāyanho vā’’ti evaṃ divasabhāgo ācikkhitabbo. Saṅgītīti idameva sabbaṃ ekato katvā ‘‘tvaṃ kiṃ labhasi, kā te chāyā, kiṃ utuppamāṇaṃ, ko divasabhāgo’’ti puṭṭho ‘‘idaṃ nāma labhāmi vassaṃ vā hemantaṃ vā gimhaṃ vā, ayaṃ me chāyā, idaṃ utuppamāṇaṃ, ayaṃ divasabhāgoti vadeyyāsī’’ti evaṃ ācikkhitabbaṃ.
「即时」者,达上后即刻。「应量影」者,应量影为一人或二人。「应告知季节量」者,应告知季节量为「雨季、冬季、夏季」。于此,季节即季节量。若雨季等未圆满,观察以若干日数,对谁之何季节未圆满,应告知彼日数部分。或者应告知季节量为「此名季节,且彼圆满或未圆满」如此,应告知日数部分为「上午或下午」如此。「合诵」者,将此一切合为一体,被问「汝得何物,汝之影为何,何为季节量,何为日数部分」时,「应说我得此名物,雨季或冬季或夏季,此为我之影,此为季节量,此为日数部分」,应如此告知。
Ohāyāti chaḍḍetvā. Dutiyaṃ dātunti upasampadamāḷakato pariveṇaṃ gacchantassa dutiyakaṃ dātuṃ anujānāmi, cattāri ca akaraṇīyāni ācikkhitunti attho. Paṇḍupalāsoti paṇḍuvaṇṇo patto. Bandhanā pavuttoti vaṇṭato patito. Abhabbo haritatthāyāti puna harito bhavituṃ abhabbo. Puthusilāti mahāsilā. Ayaṃ samantapāsādikato nīharitvā ābhato upasampadāvinicchayo.
「舍弃」者,抛弃。「施与第二」者,我允许对从达上堂往精舍去者施与第二,且告知四不应作之义。「黄叶」者,黄色之叶。「从系缚脱落」者,从茎落下。「不能为绿性」者,不能再成为绿色。「大石」者,大石。此达上决择从《一切善见》取出而带来。
Anupajjhāyādivatthūsu sikkhāpadaṃ apaññattanti ‘‘na anupajjhāyako upasampādetabbo’’ti (mahāva. 117) idheva paññāpiyamānaṃ sikkhāpadaṃ sandhāya vuttaṃ. Kammaṃ pana na kuppatīti idaṃ upajjhāyābhāvepi ‘‘itthannāmassa upasampadāpekkhā itthannāmena upajjhāyenā’’ti matassa vā vibbhantassa vā purāṇaupajjhāyassa, aññassa vā yassa kassaci avijjamānassapi nāmena sabbattha upajjhāyakittanassa katattā vuttaṃ. Yadi hi upajjhāyakittanaṃ na kareyya, ‘‘puggalaṃ na parāmasatī’’ti vuttakammavipatti eva siyā. Teneva pāḷiyaṃ (mahāva. 117) ‘‘anupajjhāyaka’’nti vuttaṃ, aṭṭhakathāyampi (mahāva. aṭṭha. 117) assa ‘‘upajjhāyaṃ akittetvā’’ti avatvā ‘‘upajjhāyaṃ agāhāpetvā sabbena sabbaṃ upajjhāyavirahitaṃ’’ icceva attho vutto. Pāḷiyaṃ saṅghena upajjhāyenāti ‘‘ayaṃ itthannāmo saṅghassa upasampadāpekkho, itthannāmo saṅghaṃ upasampadaṃ yācati saṅghena upajjhāyenā’’ti evaṃ kammavācāya saṅghameva upajjhāyaṃ kittetvāti attho. Evaṃ gaṇena upajjhāyenāti etthāpi ‘‘ayaṃ itthannāmo gaṇassa upasampadāpekkho’’tiādinā yojanā veditabbā. Evaṃ vuttepi kammaṃ na kuppati eva dukkaṭasseva vuttattā, aññathā ‘‘so ca puggalo anupasampanno’’ti vadeyya. Tenāha ‘‘saṅghenā’’tiādi. Tattha paṇḍakādiupajjhāyehi kariyamānesu kammesu paṇḍakādike vināva yadi pañcavaggādigaṇo pūrati, kammaṃ na kuppati, itarathā kuppatīti veditabbaṃ.
「于无戒师等事中,学处未制」者,指于此处正制之学处「不应令无戒师者达上」而说。「然甘马不坏」者,此即使无戒师,以「某名之求达上者,以某名为戒师」,以已死或已离去之旧戒师,或以任何其他不存在者之名,因于一切处作戒师称说故而说。实若不作戒师称说,「不触及人」如所说之甘马破坏即应有。以此于圣典中说「无戒师」,于注疏中亦未说彼「未称说戒师」,而说「完全无戒师」唯此义。圣典中「以僧团为戒师」者,意为:「此某名为僧团之求达上者,某名向僧团乞达上,以僧团为戒师」,如此以甘马语称说僧团本身为戒师之义。「如是以众为戒师」,于此亦应知以「此某名为众之求达上者」等连结。如此说时,甘马确实不坏,因仅说恶作故,否则应说「彼人未达上」。是故说「以僧团」等。于彼处,于以般哒咖等为戒师所作之甘马中,若除般哒咖等而五众等之众满足,甘马不坏,否则坏,应如此了知。
Apattacīvaravatthūsupi pattacīvarānaṃ abhāvepi ‘‘paripuṇṇassa pattacīvara’’nti kammavācāya sāvitattā kammakopaṃ avatvā dukkaṭameva vuttaṃ. Itarathā sāvanāya hāpanato kammakopo eva siyā. Keci pana ‘‘paṭhamaṃ anuññātakammavācāyaṃ upasampannā viya idānipi ‘paripuṇṇassa pattacīvara’nti avatvā kammavācāya upasampannāpi sūpasampannā evā’’ti vadanti, taṃ na yuttaṃ. Anuññātakālato paṭṭhāya hi aparāmasanaṃ sāvanāya hāpanavipatti eva hoti ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti padassa hāpane viya . Tampi hi pacchā anuññātaṃ, ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmī’’tiādivākyena ayācetvā tampi upasampādento ‘‘ayaṃ itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti vatvāva yadi kammavācaṃ karoti, kammaṃ sukatameva hoti. No ce, vipannaṃ. Sabbapacchā hi anuññātakammavācato kiñcipi parihāpetuṃ na vaṭṭati, sāvanāya hāpanameva hoti, aññe vā bhikkhū dātukāmā hontīti sambandho, ayamettha vimativinodaniyā (vi. vi. ṭī. mahāvagga 2.117) ābhato vinicchayo. Sāratthadīpanīvinicchayo pana idheva antogadhā hoti appatarattā avisesattā ca.
即使在无钵衣之事中,虽无钵衣,因甘马语中已宣说「钵衣具足者」,故未说甘马破坏,仅说恶作。若非如此,因宣说之缺失,应成甘马破坏。然而有些人说:「如同最初被允许的甘马语所达上者,现今即使不说『钵衣具足者』而以甘马语达上,亦是善达上者。」此说不合理。因为从允许时起,不触及即成宣说之缺失过失,如同缺失『某名者向僧团乞求达上』一句。彼亦是后来被允许的,若不以『尊者,我向僧团乞求达上』等语句乞求,而达上彼时说『此某名者向僧团乞求达上』后若作甘马语,甘马即是善作。若不然,则是破坏的。因为从最后被允许的甘马语中,不允许缺失任何部分,仅成宣说之缺失,或者其他比库欲给予之连结,此是从《疑惑解除》中引来的决择。而《义灯》的决择因少且无差别故,即含摄于此中。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 117) pana ‘‘keci kuppatīti vadanti, taṃ na gahetabba’’nti yaṃ vuttaṃ, taṃ ‘‘pañcavaggakaraṇīyañce, bhikkhave, kammaṃ, bhikkhunipañcamo kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādinā (mahāva. 390) nayena vuttattā paṇḍakānaṃ gaṇapūraṇabhāve eva kammaṃ kuppati, na sabbanti katvā suvuttaṃ, itarathā ‘‘paṇḍakupajjhāyena kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādikāya pāḷiyā bhavitabbaṃ siyā. Yathā aparipuṇṇapattacīvarassa upasampādanakāle kammavācāyaṃ ‘‘paripuṇṇassa pattacīvara’’nti asantaṃ vatthuṃ kittetvā upasampadāya katāya tasmiṃ asantepi upasampadā ruhati, evaṃ ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa upasampadāpekkho’’ti avatthuṃ paṇḍakupajjhāyādiṃ, asantaṃ vā vatthuṃ kittetvā katāyapi gaṇapūrakānamatthitāya upasampadā ruhateva. ‘‘Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassa, so ca puggalo anupasampanno’’tiādivacanassa abhāvā ayamattho siddhova hoti. Na hi buddhā vattabbayuttaṃ na vadanti. Tena vuttaṃ ‘‘yo pana bhikkhu jānaṃ ūnavīsativassaṃ …pe… so ca puggalo anupasampanno’’tiādi (pāci. 403). Tathā ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’’ti (mahāva. 71) vacanato theyyasaṃvāsakādiācariyehi anussāvanāya katāya upasampadā na ruhati tesaṃ abhikkhuttāti vacanampi na gahetabbaṃ.
然而在《金刚智注》中所说「有些人说会破坏,此不应取」,此说因以『诸比库,若应作五人甘马,若以比库五人作甘马,非甘马且非应作』等方式所说,仅在般哒咖等充数时甘马才破坏,非一切,如是而善说。若非如此,应有『若以般哒咖为依止师作甘马,非甘马且非应作』等圣典。如同钵衣不具足者达上时,在甘马语中称说不存在之事『钵衣具足者』而作达上,即使在彼不存在时达上亦成立,同样,称说非事之般哒咖依止师等,或称说不存在之事而作时,因充数者不存在故达上亦成立。因无『诸比库,不应以般哒咖为依止师而达上,若达上者,犯恶作,且彼人未达上』等语句,此义即已成立。因为诸佛不说应说之合理者。因此说『然而若比库明知未满二十岁……乃至……且彼人未达上』等。同样,因『应由精通且有能力之比库向僧团宣说』之语句,由偷住等老师作宣说而作达上不成立,因彼等非比库之语句亦不应取。
Kiñca bhiyyo – ‘‘imāni cattāri kammāni pañcahākārehi vipajjantī’’tiādinā (pari. 482) nayena kammānaṃ sampattivipattiyā kathiyamānāya ‘‘sattahi ākārehi kammāni vipajjanti vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā upajjhāyato vā ācariyato vā’’ti akathitattā na gahetabbaṃ. ‘‘Parisato vā’’ti vacanena ācariyupajjhāyānaṃ vā saṅgaho katoti ce? Na, ‘‘dvādasahi ākārehi parisato kammāni vipajjantī’’ti etassa vibhaṅge tesamanāmaṭṭhattā, ayamattho yasmā tattha tattha sarūpena vuttapāḷivaseneva sakkā jānituṃ, tasmā nayamukhaṃ dassetvā saṃkhittoti ayamassa yuttigavesanāti vuttaṃ.
何况更多——因以『此四甘马以五种方式破坏』等方式说甘马之成就与破坏时,未说『甘马以七种方式破坏:从事、从白、从宣说、从界、从众、从依止师、从老师』,故不应取。若说以『从众』之语句摄取老师与依止师耶?不然,因在『以十二种方式从众甘马破坏』之分别中未提及彼等名称,此义因在彼彼处能以所说圣典之方式了知,故示方法门后简略,如是说此为理由探求。
Tatridaṃ vicāretabbaṃ – anupajjhāyakaṃ upasampādentā te bhikkhū yathāvuttanayena abhūtaṃ vatthuṃ kittayiṃsu, udāhu musāvādabhayā tāneva padāni na sāvesunti. Kiñcettha – yadi tāva upajjhāyābhāvato na sāvesuṃ, ‘‘puggalaṃ na parāmasatī’’ti vuttavipattippasaṅgo hoti, atha sāvesuṃ, musāvādo nesaṃ bhavatīti? Vuccate – sāvesuṃyeva yathāvuttavipattippasaṅgabhayā, ‘‘kammaṃ pana na kuppatī’’ti aṭṭhakathāyaṃ vuttattā ca. Na, musāvādassa asambhavato, musāvādenapi kammasambhavato ca. Na hi sakkā musāvādena kammavipattisampattiṃ kātunti. Tasmā ‘‘anupajjhāyakaṃ upasampādentī’’ti vacanassa ca ubhayadosavinimutto attho pariyesitabbo.
于此应审察——达上无依止师者,彼等比库以如所说方式称说非真实之事,或因畏惧妄语而不宣说彼等句子耶?此中何者——若首先因无依止师而不宣说,则有所说『不触及人』之破坏过失,若宣说,则彼等有妄语耶?答曰:因畏惧如所说破坏过失故确实宣说,且因注疏中说『然而甘马不破坏』。不然,因妄语不可能,且以妄语亦可能有甘马。因为不可能以妄语作甘马之破坏与成就。因此,『达上无依止师者』之语句,应寻求离两种过失之义。
Ayañcettha yutti – yathā pubbe pabbajjupasampadupajjhāyesu vijjamānesupi upajjhāyaggahaṇakkamena aggahitattā ‘‘tena kho pana samayena bhikkhū anupajjhāyaka’’ntiādi vuttaṃ, tathā idhāpi upajjhāyassa vijjamānasseva sato aggahitattā ‘‘anupajjhāyakaṃ upasampādentī’’ti vuttaṃ. Kammavācācariyena pana ‘‘gahito tena upajjhāyo’’ti saññāya upajjhāyaṃ kittetvā kammavācaṃ sāvetabbaṃ. Kenaci vā kāraṇena kāyasāmaggiṃ adentassa upajjhāyassa chandaṃ gahetvā kammavācaṃ sāveti, upajjhāyo vā upasampadāpekkhassa upajjhaṃ datvā pacchā upasampanne tasmiṃ tādise vatthusmiṃ samanuyuñjiyamāno vā asamanuyuñjiyamāno vā upajjhāyadānato pubbe eva sāmaṇero paṭijānāti, sikkhāpaccakkhātako vā antimavatthuajjhāpannako vā paṭijānāti, chandahārakādayo viya upajjhāyo vā aññasīmāgato hoti. Kammavācā ruhatīti vatvā ‘‘anujānāmi bhikkhave paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada’’nti vuttattā. Keci ‘‘vinayadharapañcamena upajjhāyena sannihiteneva bhavitabba’’nti vadantīti porāṇagaṇṭhipade vuttaṃ. So ca pāṭho appamāṇo majjhimesu janapadesu tassa vacanassābhāvato. Asannihitepi upajjhāye kammavācā ruhatīti āpajjatīti ce? Na. Kasmā? Kammasampattiyaṃ ‘‘puggalaṃ parāmasatī’’ti vuttapāṭhova no pamāṇaṃ. Na hi tattha asannihito upajjhāyasaṅkhāto puggalo parāmasanaṃ arahati, tasmā tattha saṅghaparāmasanaṃ viya puggalaparāmasanaṃ veditabbaṃ. Saṅghena gaṇena upajjhāyena upasampādenti tesaṃ atthato puggalattā, paṇḍakādiupajjhāyena upasampādenti upasampādanakāle aviditattāti porāṇā.
此中此理——如同以前虽有出家达上依止师存在,但因未以依止师摄取次第而摄取,故说『尔时诸比库无依止师』等,同样此中亦因依止师虽存在但未摄取,故说『达上无依止师者』。然而甘马语老师应以『依止师已被彼摄取』之想,称说依止师而宣说甘马语。或因某种原因不给予身和合之依止师,取其欲而宣说甘马语,或依止师给予求达上者依止后,在彼达上后,在如是事中被诘问或不被诘问时,在给予依止师前沙玛内拉即承认,或承认舍学或犯最后事,如同取欲者等,或依止师去往其他界。甘马语成立,说后因说『诸比库,我允许在边地人间以持律者为第五之众达上』。有些人说『应以持律者为第五之依止师在场』,如是在古义疏足中所说。且彼文句无量,在中地人间因无彼语句。若说即使依止师不在场甘马语亦成立,则犯耶?不然。为何?在甘马成就中『触及人』之所说文句即是量,非其他。因为在彼处不在场之依止师名为人不应触及,因此在彼处应知人之触及如同僧团之触及。以僧团、以众、以依止师达上,彼等从义而为人,以般哒咖等依止师达上,在达上时因未知,如是古师。
Apattacīvaraṃupasampādentīti kammavācācariyo ‘‘paripuṇṇassa pattacīvara’’nti saññāya, kevalaṃ atthasampattiṃ anapekkhitvā santapadanīhārena vā ‘‘paripuṇṇassa pattacīvara’’nti kammavācaṃ sāveti. Yathā etarahi matavippavuttamātāpitikopi ‘‘anuññātosi mātāpitūhī’’ti puṭṭho ‘‘āma bhante’’ti vadati, kiṃ bahunā? Ayaṃ panettha sāro – ‘‘tasmiṃ samaye cattāri kammāni pañcahākārehi vipajjantī’’ti lakkhaṇassa na tāva paññattattā anupajjhāyakādiṃ upasampādenti. Vajjanīyapuggalānaṃ avuttattā paṇḍakupajjhāyādiṃ upasampādenti, terasantarāyapucchāya adassanattā apattacīvarakaṃ upasampādenti, ‘‘anujānāmi bhikkhave ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ sabbapaṭhamaṃ anuññātāya kammavācāya ‘‘paripuṇṇassa pattacīvara’’nti avacanamettha sādhakanti veditabbaṃ. Tañhi vacanaṃ anukkamenānuññātanti.
达上无钵衣者,甘马语老师以『钵衣具足者』之想,仅不顾及义之成就,或以真实句之引出而宣说『钵衣具足者』之甘马语。如同现今即使父母已死或离去,被问『汝得父母允许耶』时说『是,尊者』,何须多说?然而此中要点——因『彼时四甘马以五种方式破坏』之特相尚未制定,故达上无依止师等。因未说应避之人,故达上般哒咖依止师等。因未见十三障碍之询问,故达上无钵衣者。因『诸比库,我允许以白四甘马达上』如是最初被允许之甘马语,此中『钵衣具足者』之不说即是成立者,应知。因彼语句是依次第被允许。
Idaṃ tāva sabbathā hotu, ‘‘mūgaṃ pabbājenti badhiraṃ pabbājentī’’ti idaṃ kathaṃ sambhavitumarahati ādito paṭṭhāya ‘‘anujānāmi bhikkhave imehi tīhi saraṇagamanehi pabbajja’’ntiādinā anuññātattāti? Vuccate – ‘‘evañca pana, bhikkhave, pabbājetabboti, evaṃ vadehīti vattabbo…pe… tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti ettha ‘‘evaṃ vadehīti vattabbo’’ti imassa vacanassa micchā atthaṃ gahetvā mūgaṃ pabbājesuṃ. ‘‘Evaṃ vadehī’’ti taṃ pabbajjāpekkhaṃ āṇāpetvā sayaṃ upajjhāyena vattabbo ‘‘tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti, so pabbajjāpekkhā tathā āṇatto upajjhāyavacanassa anu anu vadatu vā mā vā, tattha tattha bhagavā ‘‘kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo. Dinno hoti chando, dinnā hoti pārisuddhi, dinnā hoti pavāraṇā’’ti vadati . Tadanumānena vā kāyena tena pabbajjāpekkhena viññattaṃ hoti saraṇagamananti vā lokepi kāyena viññāpento evaṃ vadatīti vuccati, taṃ pariyāyaṃ gahetvā mūgaṃ pabbājentīti veditabbaṃ. Porāṇagaṇṭhipade ‘‘mūgaṃ kathaṃ pabbājentīti pucchaṃ katvā tassa kāyapasādasambhavato kāyena pahāraṃ datvā hatthamuddāya viññāpetvā pabbājesu’’nti vuttaṃ. Kiṃ bahunā?
此事姑且不论，然『为哑者出家、为聋者出家』之说，从一开始以『比库们，我允许以此三皈依出家』等许可，究竟如何得以成立？答曰：『比库们，应如此令其出家』——应告之曰『如是说』……乃至『第三次，我皈依僧团』——此处『应告之曰「如是说」』之语，因误解其义而为哑者出家。『如是说』者，谓命令该欲出家者，而戒师自身应说『第三次，我皈依僧团』；该欲出家者虽受命于戒师之言，或随之复诵，或不复诵，世尊于各处说：『以身告知、以语告知、以身语告知，戒师已被接受，意愿已给与，清净已给与，邀请已给与。』或依此推断，该欲出家者以身表示了三皈依；抑或世间亦称以身表示者为『如是说』——应知世尊取此方便义而为哑者出家。古疏本中，对『如何为哑者出家』之问，答曰：『因彼内心清净之缘故，以身给予触碰，以手印表示，令其出家。』何须多言？
Ayaṃ panettha sāro – yathā pubbe pabbajjādhikāre vattamāne pabbajjābhilāpaṃ upacchinditvā ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo’’tiādinā (mahāva. 109) nayena upasampadavaseneva abhilāpo kato. Theyyasaṃvāsakapade asambhavato kiñcāpi so na kato, pabbajjāva tattha katā, sabbattha pana upasampadābhilāpena adhippetā tadanubhāvato upasampadāya, pabbajjāya vāritāya upasampadā vāritā hotīti katvā, tathā idha upasampadādhikāre vattamāne upasampadābhilāpaṃ upacchinditvā upasampadameva sandhāya pabbajjābhilāpo katoti veditabbo. Kāmaṃ so na kattabbo, mūgapade asambhavato tassa vasena ādito paṭṭhāya upasampadābhilāpova kattabbo viya dissati, tathāpi tasseva mūgapadassa vasena ādito paṭṭhāya pabbajjābhilāpova kato micchāgahaṇanivāraṇatthaṃ. Kathaṃ? ‘‘Mūgo, bhikkhave, apatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’ti (mahāva. 396) vacanato hi mūgo upasampanno hotīti siddhaṃ, so kevalaṃ upasampannova hoti, na pana pabbajito tassa pabbajjāya asambhavatoti micchāgāho hoti, taṃ parivajjāpetvā yo upasampanno, so pabbajitova hoti. Pabbajito pana atthi koci upasampanno, atthi koci anupasampannoti imaṃ sammāgāhaṃ uppādeti bhagavāti veditabbaṃ.
然此处之要义如下：犹如昔日在说出家事项时，截断出家之表述，以『比库们，般哒咖不应达上』等方式（大篇第109条），依达上之意而作表述；在偷住者[Pali: theyyasaṃvāsaka]一节，因不可能存在，虽未如此作，彼处仅作出家之说，然处处以达上之表述所意指者，依其效力，达上被禁则达上被禁，出家被禁则达上被禁——作如是理解。同理，此处在说达上事项时，截断达上之表述，应知乃着眼于达上本身而作出家之表述。固然彼不应被施作，因在哑者一节不可能存在，依彼之故，从一开始似应唯作达上之表述；然而即便如此，依彼哑者一节之故，从一开始唯作出家之表述，乃为防止误解。如何？由『比库们，哑者不得驱摈，若僧团驱摈之，彼已被驱摈』（大篇第396条）之语，可知哑者已达上，彼仅为达上者而非出家者，因出家于彼不可能——如是误解便会产生；为遮止此误解，凡达上者即为出家者。然出家者中有已达上者，有未达上者——应知世尊令生起此正确理解。
Apica tesaṃ hatthacchinnādīnaṃ pabbajitānaṃ supabbajitabhāvadīpanatthaṃ, pabbajjābhāvasaṅkānivāraṇatthañcettha pabbajjābhilāpo kato. Kathaṃ? ‘‘Na, bhikkhave, hatthacchinno pabbājetabbo’’tiādinā (mahāva. 119) paṭikkhepena, ‘‘pabbajitā supabbajitā’’ti vuttaṭṭhānābhāvena ca tesaṃ pabbajjābhāvasaṅkā bhaveyya, yathā pasaṅkā bhave, tathā pasaṅkaṃ ṭhapeyya. Khandhake upasampadaṃ sandhāya ‘‘hatthacchinno, bhikkhave, apatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’tiādinā (mahāva. 396) nayena bhagavā nivāreti. Teneva nayena pabbajitā panete sabbepi supabbajitā evāti dīpeti. Aññathā sabbepete upasampannāva honti, na pabbajitāti ayamaniṭṭhappasaṅgo āpajjati. Kathaṃ? ‘‘Hatthacchinno, bhikkhave, na pabbājetabbo, pabbajito nāsetabbo’’ti vā ‘‘na, bhikkhave, hatthacchinno pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassa, so ca apabbajito’’ti (mahāva. 119) vā tantiyā ṭhapitāya campeyyakkhandhake ‘‘sosārito’’ti vuttattā kevalaṃ ‘‘ime hatthacchinnādayo upasampannāva honti, na pabbajitā’’ti vā ‘‘upasampannāpi ce pabbajitā, nāsetabbā’’ti vā aniṭṭhakoṭṭhāso āpajjatīti adhippāyo.
复次，此处作出家之表述，乃为显示彼等截手者等已出家者之善出家性，并为遮除对出家性之疑惑。如何？以『比库们，截手者不应令出家』等（大篇第119条）之遮止，以及缺乏『彼等已出家，善出家』之明文，彼等或生出家性之疑惑；为遮止可能之疑惑，世尊于篇集中着眼于达上，以『比库们，截手者不得驱摈，若僧团驱摈之，彼已被驱摈』等方式（大篇第396条）加以遮止，即依同理显示：彼等一切皆善出家。否则，彼等一切仅为达上者而非出家者——此不当推论便会出现。如何？若于律文中安立『比库们，截手者不应令出家，令出家者犯恶作』，或『比库们，截手者不应令出家，若令出家者犯恶作，彼非出家者』，然于坎贝亚篇集[Pali: campeyyakkhandha]中说『彼已被驱摈』，则仅得出『彼等截手者等仅为达上者而非出家者』，或『即便已达上，若为出家者，应被灭摈』之不当结论——此乃其意趣。
Idaṃ panettha vicāretabbaṃ – ‘‘so ca apabbajito’’ti vacanābhāvato mūgassa pabbajjāsiddhipasaṅgato pabbajjāpi ekatosuddhiyā hotīti ayamaniṭṭhakoṭṭhāso kathaṃ nāpajjatīti? Pabbajjābhilāpena upasampadā idhādhippetāti sammāgāhena nāpajjatīti, aññathā yathābyañjanaṃ atthe gahite yathāpaññattadukkaṭābhāvasaṅkhāto aparo aniṭṭhakoṭṭhāso āpajjati. Kathaṃ? ‘‘Na, bhikkhave, mūgo pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’ti vuttadukkaṭaṃ pabbajjāpariyosāne hoti, na tassāvippakatāya. Pubbapayogadukkaṭameva hi paṭhamaṃ āpajjati, tasmā mūgassa pabbajjāpariyosānasseva abhāvato imassa dukkaṭassa okāso ca na sabbakālaṃ sambhaveyya, upasampadāvasena pana atthe gahite sambhavati kammanibbattito. Teneva pāḷiyaṃ ‘‘na, bhikkhave, paṇḍako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti dukkaṭaṃ na paññattaṃ. Apaññattattā pubbapayogadukkaṭameva cettha sambhavati, netaraṃ. Ettāvatā siddhametaṃ pabbajjābhilāpena upasampadāva tattha adhippetā, na pabbajjāti. Etthāha sāmaṇerapabbajjā na kāyapayogato hotīti kathaṃ paññāyatīti? Vuccate – kāyena viññāpetītiādittikā dassanatoti āgato.
然此处应当思察：因无『彼非出家者』之语，有哑者出家得成之推论，则出家亦因一并清净而成——此不当结论如何不生起？答曰：以『出家之表述于此意指达上』之正确理解，则不生起。否则，若依字面理解其义，则另一不当结论将生起，即依照所制之恶作条文不存在。如何？『比库们，哑者不应令出家，令出家者犯恶作』——所说之恶作，发生在出家完成之时，而非在其未完成之时。盖先行作业之恶作最先犯，因此，由于哑者出家之完成根本不存在，此恶作之机缘亦非任何时候皆能成立；然依达上之意理解，则于甘马完成时可以成立。正因如此，律文中制定『比库们，般哒咖不应达上，令达上者犯恶作』，而未制定恶作。因未制定，此处唯先行作业之恶作可以成立，而非彼另一恶作。至此已确立：出家之表述于彼处所意指者乃达上，而非出家。此处有人问：沙玛内拉出家非源于身业之作，如何得知？答曰：由『以身告知』等三者之显示而得知。
‘‘Gottenapi anussāvetu’’nti (mahāva. 122) vacanato yena vohārena voharati, tena vaṭṭatīti siddhaṃ, tasmā ‘‘ko nāmo te upajjhāyo’’ti puṭṭhenapi gottameva nāmaṃ katvā vattabbanti siddhaṃ hoti, tasmā catubbidhesu nāmesu yena kenaci nāmena anussāvanā kātabbāti vadanti. Ekassa bahūni nāmāni honti, tattha ekaṃ nāmaṃ ñattiyā, ekaṃ anussāvanāya kātuṃ na vaṭṭati, atthato byañjanato ca abhinnāhi anussāvanāhi bhavitabbanti. Kiñcāpi ‘‘itthannāmo itthannāmassa āyasmato’’ti pāḷiyaṃ ‘‘āyasmato’’ti padaṃ pacchā vuttaṃ, kammavācāpāḷiyaṃ pana ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassā’’ti paṭhamaṃ likhanti, taṃ uppaṭipāṭiyā vuttanti na paccetabbaṃ. Pāḷiyañhi ‘‘itthannāmo itthannāmassā’’ti atthamattaṃ dassitaṃ, tasmā pāḷiyaṃ avuttopi ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassā’’ti kammavācāpāḷiyaṃ payogo dassito. ‘‘Na me diṭṭho ito pubbe iccāyasmā sāriputto’’ti ca ‘‘āyasmā sāriputto atthakusalo’’ti ca paṭhamaṃ ‘‘āyasmā’’ti payogassa dassanatoti vadanti. Katthaci ‘‘āyasmato buddharakkhitassā’’ti vatvā katthaci kevalaṃ ‘‘buddharakkhitassā’’ti sāveti, sāvanaṃ hāpetīti na vuccati nāmassa ahāpitattāti eke. Sace katthaci ‘‘āyasmato buddharakkhitassā’’ti vatvā katthaci ‘‘buddharakkhitassāyasmato’’ti sāveti, pāṭhānurūpattā khettameva otiṇṇantipi eke. Byañjanabhedappasaṅgato anussāvanānaṃ taṃ na vaṭṭatīti vadanti. Sace pana sabbaṭṭhānepi ekeneva pakārena vadati, vaṭṭati.
由『亦应以姓氏唱诵』（大篇第122条）之语，可知以其所用之称呼即可——已确立。因此，即便被问『您的戒师名为何』，以姓氏作为名称答之亦可——此已确立。故论者谓：在四种名称中，以任何一种名称作唱诵皆可。然一人有多名，其中以一名作白、以另一名作唱诵，则不可；唱诵之间在义与字上应相一致。虽然律文中『名为某某者，具寿某某之』之语，『具寿』一词置于其后，然于甘马语律文中，『此佛护，具寿法护之』书写在前——不应以为此乃倒序而说。盖律文中仅示义为『名为某某者，某某之』；因此，律文中虽未言明，而于甘马语律文中亦显示了『此佛护，具寿法护之』之用法。论者又谓，此乃从『我前所未见，具寿沙利子』及『具寿沙利子善于义理』中，显示『具寿』置于前之用法。某处说『具寿佛护之』，某处则仅唱诵『佛护之』——有人谓，此不称省略唱诵，因名称未被省略。若某处说『具寿佛护之』，某处说『佛护具寿之』——又有人谓，因符合律文体例，故已落入有效范围。论者谓，因有字句差异之推论，彼等唱诵之间不可如此。若在一切处皆以同一方式说，则可。
Ekānussāvaneti ettha ekato anussāvanaṃ etesanti ekānussāvanāti asamānādhikaraṇavisayo bāhiratthasamāsoti daṭṭhabbaṃ. Tenevāha ‘‘dve ekato anussāvane’’ti. Tattha ekatoti ekakkhaṇeti attho, vibhattialopena cāyaṃ niddeso. Purimanayeneva ekato anussāvane kātunti ‘‘ekena ekassa, aññena itarassā’’tiādinā pubbe vuttanayena dvīhi vā tīhi vā ācariyehi ekena vā ekato anussāvane kātuṃ. Vajjāvajjaṃ upanijjhāyatīti upajjhāti iminā upajjhāyasaddasamānattho upajjhāsaddopīti atthaṃ dassetīti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.123).
『单白诵读』者，此处以「由此等人共同诵读为单白诵读」，应知此为不同主词范畴之外义复合词。故此乃说「二次共同诵读」。其中，『共同』者，即同一刹那之义，此处以省略格语尾之方式表述。以前述方式共同诵读——即「由一人为某人，由另一人为另一人」等前述之方式，由二位或三位老师，或由一人共同诵读。『审察可诃不可诃』——『审察』，此词与「亲教师」一词同义，由此表明「亲教师」（upajjhāya）之词与「审察」（upajjhā）之词含义相同，如《要义明灯》（大品第三卷第一二三节）所示。
Gottenāpīti ‘‘āyasmato pippalissa upasampadāpekkho’’ti evaṃ nāmaṃ avatvā gottanāmenapīti attho, tena ‘‘ko nāmo te upajjhāyo’’ti puṭṭhena gottanāmena ‘‘āyasmā kassapo’’ti vattabbanti siddhaṃ hoti. Tasmā aññampi yaṃ kiñci tassa nāmaṃ pasiddhaṃ, tasmiṃ vā khaṇe sukhaggahaṇatthaṃ nāmaṃ paññāpitaṃ, taṃ sabbaṃ gahetvāpi anussāvanā kātabbā. Yathā upajjhāyassa, evaṃ upasampadāpekkhassāpi gottādināmena taṅkhaṇikanāmena ca anussāvanaṃ kātuṃ vaṭṭati, tasmimpi khaṇe ‘‘ayaṃ tisso’’ti vā ‘‘nāgo’’ti vā nāmaṃ karontehi anusāsakasammutito paṭhamameva kātabbaṃ. Evaṃ akatvāpi antarāyikadhammānusāsanapucchanakālesu ‘‘kinnāmosi, ahaṃ bhante nāgo nāma, ko nāmo te upajjhāyo, upajjhāyo me bhante tisso nāmā’’tiādinā viññāpentena ubhinnampi citte ‘‘mametaṃ nāma’’nti yathā saññaṃ uppajjati, evaṃ viññāpetabbaṃ. Sace pana tasmiṃ khaṇe pakatināmena vatvā pacchā ‘‘tisso nāmā’’ti apubbanāmena anussāveti, na vaṭṭati.
『以姓』者,意为:不说『具寿毕巴离的达上求者』这样的名,而以姓名。因此,当被问『你的依止师名为何』时,应以姓名答『具寿咖萨巴』,此即成立。故,彼之任何其他通用名,或为了在该时刻易于受持而施设的名,取一切这些来求听,皆应作。如对依止师,对达上求者亦可以姓等名或当时名来作求听。因此,在该时刻,由教诫者同意而作『此人名帝萨』或『名那咖』等名,应于最初即作。即使不如是作,在障碍法教诫询问时,以『你名为何?大德,我名那咖。你的依止师名为何?大德,我的依止师名帝萨』等方式告知时,应如是告知,使二者心中生起『此是我的名』之想。但若在该时刻以本名说,后来以『名帝萨』等先前未有之名求听,则不可。
Tattha ca kiñcāpi upajjhāyasseva nāmaṃ aggahetvā yena kenaci nāmena ‘‘tissassa upasampadāpekkho’’tiādināpi puggale parāmaṭṭhe kammaṃ sukatameva hoti anupajjhāyakādīnaṃ upasampadākammaṃ viya upajjhāyassa abhāvepi abhabbattepi kammavācāya puggale parāmaṭṭhe kammassa sijjhanato. Upasampadāpekkhassa pana yathāsakaṃ nāmaṃ vinā aññena nāmena anussāvite kammaṃ kuppati, so anupasampannova hoti. Tattha ṭhito añño anupasampanno viya gahitanāmassa vatthupuggalassa tattha abhāvā, etassa ca nāmassa anussāvanāya avuttattā. Tasmā upasampadāpekkhassa pakatināmaṃ parivattetvā apubbena nāgādināmena anussāvitukāmena paṭikacceva ‘‘tvaṃ nāgo’’tiādinā viññāpetvā anusāsanaantarāyikadhammāpucchanakkhaṇesupi tassa ca saṅghassa ca yathā pākaṭaṃ hoti, tathā pakāsetvāva nāgādināmena anussāvetabbaṃ. Ekassa bahūni nāmāni honti, tesu ekaṃ gahetuṃ vaṭṭati.
于此,虽然不取依止师之名,而以任何名『帝萨的达上求者』等方式,在所指定的人上,甘马确实善作,如同无依止师等的达上甘马,即使依止师不在或不能,在甘马语所指定的人上,甘马成就。但若达上求者不以自己的名,而以其他名求听,甘马则破坏,彼仍未达上。于此,如同另一未达上者站立,因所取名之实体人不在该处,且此名之求听未说。故,欲改变达上求者之本名而以先前未有的那咖等名求听者,应预先以『你是那咖』等方式告知,在教诫、障碍法询问时刻,对彼及僧团,如其明了,如是显示后,方以那咖等名求听。一人有多名,可取其一。
Yaṃ pana upasampadāpekkhaupajjhāyānaṃ ekattha gahitaṃ nāmaṃ tadeva ñattiyā, sabbattha anussāvanāsu ca gahetabbaṃ. Gahitato hi aññasmiṃ gahite byañjanaṃ bhinnaṃ nāma hoti, kammaṃ vipajjati. Atthato hi byañjanato ca abhinnā eva ñatti anussāvanā ca vaṭṭanti. Upajjhāyanāmassa pana purato ‘‘āyasmato tissassā’’tiādinā āyasmantapadaṃ sabbattha yojetvāpi anussāveti. Tathā ayojitepi doso natthi.
但达上求者与依止师在一处所取之名,即该名,在白中、在一切求听中皆应取。因为若取与所取不同者,文句不同即名不同,甘马破坏。义与文句皆不异之白与求听方可。但依止师之名前加『具寿帝萨』等具寿之词,在一切处连接后求听。即使不如是连接,亦无过失。
Pāḷiyaṃ (mahāva. 126) pana kiñcāpi ‘‘itthannāmassa āyasmato’’ti pacchato ‘‘āyasmato’’ti padaṃ vuttaṃ, tathāpi ‘‘āyasmā sāriputto atthakusalo’’tiādinā nāmassa purato ‘āyasmantapada’yogassa dassanato puratova payogo yuttataro, tañca ekattha yojetvā aññattha ayojitepi ekattha purato yojetvā aññattha pacchato yojanepi sāvanāya hāpanaṃ nāma na hoti nāmassa ahāpitattā. Teneva pāḷiyampi ‘‘itthannāmassa āyasmato’’ti ekattha yojetvā ‘‘itthannāmena upajjhāyenā’’tiādīsu ‘‘āyasmato’’ti na yojitanti vadanti. Tañca kiñcāpi evaṃ, tathāpi sabbaṭṭhānepi ekeneva pakārena yojetvā eva vā ayojetvā vā anussāvanaṃ pasatthataranti gahetabbaṃ.
在圣典中虽说『某名之具寿』,『具寿』之词在后,然而,因『具寿沙利子善巧于义』等显示名前连接『具寿』词,故在前连接更为适当。且在一处连接而在他处不连接,或在一处于前连接而在他处于后连接,对求听而言并非减损,因名未减损。因此,在圣典中亦在一处连接『某名之具寿』,而在『以某名为依止师』等处不连接『具寿』,如是说。虽然如此,然而,在一切处以同一方式,或连接或不连接而作求听,更为善,应如是取。
Ekato saheva ekasmiṃ khaṇe anussāvanaṃ etesanti ekānussāvanā, upasampadāpekkhā, ete ekānussāvane kātuṃ. Tenāha ‘‘ekatoanusāvane’’ti. Idañca ekaṃ padaṃ vibhattialopena daṭṭhabbaṃ. Ekena vāti dvinnampi ekasmiṃ khaṇe ekāya eva kammavācāya anussāvane ekena ācariyenāti attho. ‘‘Ayaṃ buddharakkhito ca ayaṃ dhammarakkhito ca āyasmato saṅgharakkhitassa upasampadāpekkho’’tiādinā nayena ekena ācariyena dvinnamekasmiṃ khaṇe anussāvananayo daṭṭhabbo, imināva nayena tiṇṇampi ekena ācariyena ekakkhaṇe anussāvanaṃ veditabbaṃ.
『一同求听』者,在一时刻一同求听这些达上求者,使这些作一同求听。故说『一同求听』。此一词应视为省略格位。『以一』者,意为:二人亦在一时刻以一甘马语求听,以一老师。应见以一老师在一时刻求听二人之方式,如『此佛护与此法护是具寿僧护的达上求者』等方式。以此方式,亦应知三人以一老师在一时刻求听。
Purimanayenevaekato anussāvane kātunti ‘‘ekena ekassa, aññena itarassā’’tiādinā pubbe vuttanayena dvinnaṃ dvīhi vā tiṇṇaṃ tīhi vā ācariyehi, ekena vā ācariyena tayopi ekatoanussāvane kātunti attho. ‘‘Tañca kho ekena upajjhāyena, na tveva nānupajjhāyenā’’ti idaṃ ekena ācariyena dvīhi vā tīhi vā upajjhāyehi dve vā tayo vā upasampadāpekkhe ekakkhaṇe ekāya anussāvanāya ekānussāvane kātuṃ na vaṭṭatīti paṭikkhepapadaṃ, na pana nānācariyehi nānupajjhāyehi tayo ekānussāvane kātuṃ na vaṭṭatīti āha ‘‘sace pana nānācariyā nānupajjhāyā…pe… vaṭṭatī’’ti. Yañcettha ‘‘tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārika’’nti evaṃ upajjhāyehi aññamaññaṃ saddhivihārikānaṃ anussāvanakaraṇaṃ vuttaṃ, taṃ upalakkhaṇamattaṃ. Tasmā sace tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero nandattherassa saddhivihārikaṃ anussāveti, aññamaññañca gaṇapūrakā honti, vaṭṭati eva. Sace pana upajjhāyo sayameva attano saddhivihārikaṃ anussāveti, ettha vattabbameva natthi, kammaṃ sukatameva hoti, anupajjhāyakassapi yena kenaci anussāvite upasampadā hoti, kimaṅgaṃ pana saupajjhāyakassa upajjhāyeneva anussāvaneti daṭṭhabbaṃ. Teneva navaṭṭanapakkhaṃ dassetuṃ ‘‘sace panā’’tiādimāha.
『以前述方式一同求听』者,意为:以『一人为一人,另一人为另一人』等前述方式,二人以二老师或三人以三老师,或以一老师,三人亦一同求听。『且以一依止师,而非以不同依止师』者,此是拒绝之词:以一老师或以二或三依止师,在一时刻以一求听,一同求听二或三达上求者,不可。但非不可以不同老师、不同依止师三人一同求听,故说『但若不同老师、不同依止师……可』。于此所说『帝萨长老求听苏玛那长老的同住弟子,苏玛那长老求听帝萨长老的同住弟子』,如是依止师互相求听同住弟子,此仅为标示。故,若帝萨长老求听苏玛那长老的同住弟子,苏玛那长老求听难德长老的同住弟子,且互为僧数,确实可。但若依止师自己求听自己的同住弟子,于此无需多说,甘马确实善作,无依止师者亦由任何人求听而得达上,何况有依止师者由依止师求听,应如是见。因此,为显示新说派,说『但若』等。
Upajjhāti upajjhāyasaddasamānattho ākāranto upajjhāsaddoti dasseti. Upajjhāya-saddo eva vā upajjhā, upayogapaccattavacanesu ya-kāra lopaṃ katvā evaṃ vutto karaṇavacanādīsu upajjhāsaddassa payogābhāvāti daṭṭhabbaṃ. Pāḷiyaṃ attanāva attānaṃ sammannitabbanti attanāva kattubhūtena karaṇabhūtena attānameva kammabhūtaṃ pati sammannanakiccaṃ kātabbaṃ, attānanti vā paccatte upayogavacanaṃ, attanāva attā sammannitabboti attho. Na kevalañca ettheva, aññatrāpi terasasammutiādīsu imināva lakkhaṇena attanāva attā sammannitabbova. Apica sayaṃ kammārahattā attānaṃ muñcitvā catuvaggādiko gaṇo sabbattha icchitabbo.
「伍巴基哈」者,显示「伍巴基哈亚」一词与「伍巴基哈」一词同义,为阿音结尾之词。或者,「伍巴基哈亚」一词本身即是「伍巴基哈」,在表示用途与自称之处,去除亚音而如是说,应知在工具格等处「伍巴基哈」一词之用法不存在。在圣典中「自己应自己认可」者,自己作为作者,以作为工具者,对自己作为对象者,应行认可之事;或者「自己」是自称之用途语,意为「自己应自己认可」。不仅在此处,在其他十三种认可等处,也应以此相而唯有自己认可自己。再者,因自己有资格行甘马,除自己外,四人众等之众应在一切处被期待。
Saccakāloti ‘‘nigūhissāmī’’ti vañcanaṃ pahāya saccasseva te icchitabbakālo. Bhūtakāloti vañcanāya abhāvepi manussattādivatthuno bhūtatāya avassaṃ icchitabbakālo, itarathā kammakopādiantarāyo hotīti adhippāyo. Maṅkūti adhomukho. Uddharatūti anupasampannabhāvato upasampattiyaṃ patiṭṭhapetūti attho.
「真实时」者,舍弃「我将隐瞒」之欺诳,唯真实之时应被期待。「实有时」者,即使无欺诳,因人性等事物之实有性,必须期待之时,否则有甘马破坏之障碍,此为意趣。「芒古」者,面向下者。「伍达勒都」者,意为从未达上之状态,使其安立于达上。
Sabbakammavācāsu atthakosallatthaṃ panettha upasampadakammavācāya evamattho daṭṭhabbo – suṇātūti savanāṇattiyaṃ paṭhamapurisekavacanaṃ. Tañca kiñcāpi yo so saṅgho savanakiriyāyaṃ niyojīyati, tassa sammukhattā ‘‘suṇāhī’’ti majjhimapurisavacanena vattabbaṃ, tathāpi yasmā saṅghasaddasannidhāne paṭhamapurisappayogova saddavidūhi samāciṇṇo bhavantabhagavantaāyasmādisaddasannidhānesu viya ‘‘adhivāsetu me bhavaṃ gotamo (pārā. 22), etassa sugata kālo, yaṃ bhagavā sāvakānaṃ sikkhāpadaṃ paññapeyya (pārā. 21), pakkamatāyasmā (pārā. 436), suṇantu me āyasmanto’’tiādīsu (mahāva. 168). Tasmā idha paṭhamapurisappayogo kato. Atha vā gāravavasenetaṃ vuttaṃ. Garuṭṭhāniyesu hi gāravavasena majjhimapurisapayoguppattiyampi paṭhamapurisappayogaṃ payujjanti ‘‘desetu sugato dhamma’’ntiādīsu (dī. ni. 2.66; ma. ni. 2.338; mahāva. 8) viyāti daṭṭhabbaṃ. Keci pana ‘‘bhante āvusoti pade apekkhitvā idha paṭhamapurisappayogo’’ti vadanti, taṃ na sundaraṃ ‘‘ācariyo me, bhante, hohi (mahāva. 77), iṅghāvuso upāli, imaṃ pabbajitaṃ anuyuñjāhī’’tiādīsu (pārā. 517) tappayogepi majjhimapurisappayogasseva dassanato.
在一切甘马语中,为了义理之善巧,在此达上甘马语之义应如是见——「苏那都」者,在听闻之义中,第一人称单数。虽然那被指派于听闻行为之僧团,因其现前性,应以中间人称「苏那希」来说,然而因为在僧团一词之近处,第一人称之用法被通晓语言者所习用,如在「帕万德」「帕嘎万德」「阿亚斯玛」等词之近处,如「愿果德玛尊者为我接受」、「善逝,此时世尊应为声闻制定学处」、「具寿请前行」、「诸具寿请听我说」等处。因此在此处用第一人称。或者,此因恭敬而说。在应尊重之处,因恭敬,即使中间人称之用法生起,也使用第一人称,如「愿善逝说法」等处,应如是见。然而有些人说「在此处期待『帕德』『阿武索』一词,故用第一人称」,此不美,因在「尊者,请作我的老师」、「来吧,朋友伍巴离,请诘问此出家者」等处,即使有那用法,也只见中间人称之用法。
Meti yo sāveti, tassa attaniddese sāmivacanaṃ. Bhanteti ālapanatthe vuḍḍhesu sagāravavacanaṃ, ‘‘āvuso’’ti padaṃ pana navakesu. Tadubhayampi nipāto ‘‘tumhe bhante tumhe āvuso’’ti bahūsupi samānarūpattā. Saṅghoti avisesato catuvaggādike pakatattapuggalasamūhe vattati. Idha pana paccantimesu janapadesu pañcavaggato paṭṭhāya, majjhimesu janapadesu dasavaggato paṭṭhāya saṅghoti gahetabbo. Tatrāyaṃ piṇḍattho – bhante, saṅgho mama vacanaṃ suṇātūti. Idañca navakatarena vattabbavacanaṃ. Sace pana anussāvako sabbehi bhikkhūhi vuḍḍhataro hoti, ‘‘suṇātu me, āvuso saṅgho’’ti vattabbaṃ. Sopi ce ‘‘bhante’’ti vadeyya, navakataro vā ‘‘āvuso’’ti, kammakopo natthi. Keci pana ‘‘ekattha ‘āvuso’ti vatvā aññattha ‘bhante’ti vuttepi natthi doso ubhayenapi ālapanassa sijjhanato’’ti vadanti.
「梅」者,对于告知者,在自我指示中之所有格。「帕德」者,在呼格义中,对长老们之恭敬语,而「阿武索」一词则对新学者。此二者皆为不变词,「你们,尊者们」「你们,朋友们」,因在复数中也同形。「僧团」者,无差别地用于四人众等之自性人众集合。然而在此处,在边地诸国,从五人众开始,在中地诸国,从十人众开始,应取为僧团。此中此义——尊者们,僧团请听我之语。此是应由较新者说之语。然而若告知者比一切比库更长老,应说「朋友们,僧团请听我说」。若彼也说「帕德」,或较新者说「阿武索」,无甘马破坏。然而有些人说「在一处说『阿武索』,在另一处说『帕德』,也无过失,因呼格以二者皆成就」。
Idāni yamatthaṃ ñāpetukāmo ‘‘suṇātū’’ti saṅghaṃ savane niyojeti, taṃ ñāpento ‘‘ayaṃ itthannāmo’’tiādimāha. Tattha ayanti upasampadāpekkhassa hatthapāse sannihitabhāvadassanaṃ, tena ca hatthapāse ṭhitasseva upasampadā ruhatīti sijjhati hatthapāsato bahi ṭhitassa ‘‘aya’’nti na vattabbato. Teneva anusāsakasammutiyaṃ so hatthapāsato bahi ṭhitattā ‘‘aya’’nti na vutto, tasmā upasampadāpekkho anupasampanno hatthapāse ṭhapetabbo. Ayaṃ itthannāmoti ayaṃ-saddo ca avassaṃ payujjitabbo, so ca imasmiṃ paṭhamanāmapayoge evāti gahetabbaṃ. ‘‘Itthannāmo’’ti idaṃ aniyamato tassa nāmadassanaṃ, ubhayenapi ayaṃ buddharakkhitotiādināmaṃ dasseti. ‘‘Upasampadāpekkho’’ti bhinnādhikaraṇavisaye bahubbīhisamāso, upasampadaṃ me saṅgho apekkhamānoti attho. Tassa ca upajjhāyataṃ samaṅgibhāvena dassetuṃ ‘‘itthannāmassa āyasmato’’ti vuttaṃ. Etena ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa saddhivihārikabhūto upasampadāpekkho’’ti evamādinā nayena nāmayojanāya saha attho dassito. Ettha ca ‘‘āyasmato’’ti padaṃ avatvāpi ‘‘ayaṃ buddharakkhito dhammarakkhitassa upasampadāpekkho’’ti vattuṃ vaṭṭati. Teneva pāḷiyaṃ ‘‘itthannāmena upajjhāyenā’’ti ettha ‘‘āyasmato’’ti padaṃ na vuttaṃ. Yañcettha vattabbaṃ, taṃ heṭṭhā vuttameva.
现在为了使所欲告知之义被告知,以「苏那都」指派僧团于听闻,告知彼,说「此某名者」等。其中「阿央」者,显示达上期望者在手臂范围内之现前状态,由此,唯有站在手臂范围内者之达上才合适,因站在手臂范围外者不应说「阿央」而成就。正因此,在指导者认可中,因彼站在手臂范围外,故未说「阿央」,因此达上期望之未达上者应被置于手臂范围内。「此某名者」,「阿央」一词必须被使用,且应取为唯在此第一名称用法中。「某名者」,此是无限定地显示彼之名,以二者显示此佛护等名。「达上期望者」,在不同所依之对象中之多财释复合词,意为僧团期望我之达上。为了以具足戒师性显示彼,说「某名具寿之」。由此,以「此佛护是具寿法护之同住弟子,为达上期望者」等方式,与名之连结一起,义被显示。在此处,即使不说「具寿之」一词,说「此佛护是法护之达上期望者」也可。正因此,在圣典中「以某名戒师」处,未说「具寿之」一词。在此处应说者,在下文已说。
Nanu cettha upajjhāyopi upasampadāpekkho viya hatthapāse ṭhito eva icchitabbo, atha kasmā ‘‘ayaṃ itthannāmo imassa itthannāmassa upasampadāpekkho’’ti evaṃ upajjhāyassa nāmaparāmasanepi idaṃ-saddappayogo na katoti? Nāyaṃ virodho upajjhāyassa abhāvepi kammakopābhāvato. Kevalañhi kammanibbattiyā santapadavasena avijjamānassapi upajjhāyassa nāmakittanaṃ anupajjhāyassa upasampadādīsupi karīyati, tasmā upajjhāyassa asannihitāyapi tapparāmasanamatteneva kammasiddhito ‘‘imassā’’ti niddisituṃ na vaṭṭatīti.
难道在此处戒师也如达上期望者一样,应被期待唯站在手臂范围内,那么为何在戒师之名称指涉中,即使说「此某名者是此某名者之达上期望者」,也不用「伊玛」一词?此非矛盾,因即使戒师不在,也无甘马破坏。仅仅因甘马之生起,以存在词之方式,即使对不存在之戒师,名之称说也在无戒师之达上等中被作,因此即使戒师不现前,仅以彼之指涉,因甘马成就,故不可用「伊玛萨」来指示。
Parisuddho antarāyikehi dhammehīti abhabbattādikehi upasampadāya avatthukarehi ceva pañcābādhahatthacchinnādīhi āpattikarehi ca antarāyikasabhāvehi parimutto. Evaṃ vutte eva āpattimattakarehi pañcābādhādīhi aparimuttassapi upasampadā ruhati, nāññathā. Paripuṇṇassa pattacīvaranti paripuṇṇamassa upasampadāpekkhassa pattacīvaraṃ. Evaṃ vutte eva apattacīvarassapi upasampadā ruhati, nāññathā. Upasampadaṃ yācatīti ‘‘saṅghaṃ, bhante, upasampadaṃ yācāmī’’tiādinā (mahāva. 126) yācāpitabhāvaṃ sandhāya vuttaṃ. Evaṃ tena saṅghe ayācitepi ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti vutte eva kammaṃ avipannaṃ hoti, nāññathā. Upajjhāyenāti upajjhāyena karaṇabhūtena, itthannāmaṃ upajjhāyaṃ katvā kammabhūtaṃ upasampadaṃ dātuṃ nipphādetuṃ kattubhūtaṃ saṅghaṃ yācatīti attho. Yācadhātuno pana dvikammakattā ‘‘saṅghaṃ upasampada’’nti dve kammapadāni vuttāni.
「清净于障碍法」者,从不能性等令达上无基础者,以及五种病、手断等令犯罪者,此等障碍性质中解脱。如是说时,即使未从仅令犯罪的五种病等中解脱者,达上亦成就,非其他。「具足的钵与衣」者,具足的彼求达上者的钵与衣。如是说时,即使无钵与衣者,达上亦成就,非其他。「乞求达上」者,依「尊者,我向僧团乞求达上」等被令乞求的状态而说。如是,即使彼未向僧团乞求,当说「某名者向僧团乞求达上」时,甘马即不坏,非其他。「以老师」者,以老师为作者,作某名者为老师,向僧团乞求作为甘马所成的达上、令生起,为作者之义。然而,从乞求词根的双宾语性,故说「僧团」「达上」二宾语词。
Yadi saṅghassa pattakallanti ettha patto kālo imassa kammassāti pattakālaṃ, apalokanādicatubbidhaṃ saṅghagaṇakammaṃ, tadeva sakatthe ya-paccayena ‘‘pattakalla’’nti vuccati. Idha pana ñatticatutthaupasampadākammaṃ adhippetaṃ, taṃ kātuṃ saṅghassa pattakallaṃ jātaṃ. Yadīti anumatigahaṇavasena kammassa pattakallataṃ ñāpeti, yo hi koci tattha apattakallataṃ maññissati, so vakkhati. Imameva hi atthaṃ sandhāya anussāvanāsu ‘‘yassāyasmato khamati…pe… so bhāseyyā’’ti (mahāva. 127) vuttaṃ. Tadetaṃ pattakallaṃ vatthusampadā, antarāyikehi dhammehi cassa parisuddhatā, sīmāsampadā, parisāsampadā, pubbakiccaniṭṭhānanti imehi pañcahi aṅgehi saṅgahitaṃ.
「若僧团适时」者,于此,「已到时」者,此甘马的时已到,求听等四种僧团计数甘马,彼以自义的 ya 接尾词称为「适时」。然而,于此意指白四达上甘马,为作彼,僧团已生适时。「若」者,以取得同意之把握而令知甘马的适时性,凡任何人若认为于彼不适时者,彼应说。正是依此义,于宣告中说「若具寿许可……乃至……彼应说」。此适时即基础具足,以及彼从障碍法中清净,界具足,众具足,前行事完成,以此五支所摄。
Tattha vatthusampadā nāma yathāvuttehi ekādasaabhabbapuggalehi ceva antimavatthuajjhāpannehi ca añño paripuṇṇavīsativasso anupasampannabhūto manussapuriso. Etasmiñhi puggale sati eva idaṃ saṅghassa upasampadākammaṃ pattakallaṃ nāma hoti, nāsati, katañca kuppameva hoti.
于彼,「基础具足」者,名为从如所说的十一种不能人以及堕入最后基础者之外的,具足二十岁的未达上的人男子。正是此人存在时,此僧团的达上甘马名为适时,非不存在,所作者即成坏。
Antarāyikehi dhammehi cassa parisuddhatā nāma yathāvuttasseva upasampadāvatthubhūtassa puggalassa ye ime bhagavatā paṭikkhittā pañcābādhaphuṭṭhatādayo mātāpitūhi ananuññātatāpaayosānā ceva hatthacchinnādayo ca dosadhammā kārakasaṅghassa āpattādiantarāyahetutāya ‘‘antarāyikā’’ti vuccanti, tehi antarāyikehi dosadhammehi parimuttatā, imissā ca sati eva idaṃ kammaṃ pattakallaṃ nāma hoti, nāsati, kataṃ pana kammaṃ sukatameva hoti ṭhapetvā ūnavīsativassaṃ puggalaṃ.
「以及彼从障碍法中清净」者,名为如所说的作为达上基础的人,此等世尊所禁止的触五种病性等、父母不许可性、负债性以及手断等过失法,对作者僧团以犯罪等为障碍因的缘故称为「障碍」,从此等障碍的过失法中解脱性,以及此存在时,此甘马名为适时,非不存在,然而所作甘马即善作,除了不足二十岁的人。
Sīmāsampadā pana uposathakkhandhake (mahāva. 138 ādayo) vakkhamānanayena sabbadosarahitāya baddhābaddhavaseneva duvidhāya sīmāya vasena veditabbā. Tādisāya hi sīmāya sati eva idaṃ kammaṃ pattakallaṃ nāma hoti, nāsati, katañca kammaṃ vipajjati.
然而「界具足」者,应以伍波萨他篇集中将说的方式,以一切过失离的结界与不结界二种界之理而知。正是如是界存在时,此甘马名为适时,非不存在,所作甘马即坏。
Parisāsampadā pana ye ime upasampadākammassa sabbantimena paricchedena kammappattā dasahi vā pañcahi vā anūnāpārājikaṃ anāpannā anukkhittā ca samānasaṃvāsakā bhikkhū, tesaṃ ekasīmāya hatthapāsaṃ avijahitvā ṭhānaṃ, chandārahānañca chandassa ānayanaṃ, sammukhībhūtānañca appaṭikosanaṃ, upasampadāpekkharahitānaṃ uposathakkhandhake paṭikkhittānaṃ gahaṭṭhādianupasampannānañceva pārājikukkhittakanānāsaṃvāsakabhikkhunīnañca vajjanīyapuggalānaṃ saṅghassa hatthapāse abhāvo cāti imehi catūhi aṅgehi saṅgahitā. Evarūpāya ca parisāsampadāya sati eva idaṃ pattakallaṃ nāma hoti, nāsati. Tattha purimānaṃ tiṇṇaṃ aṅgānaṃ aññatarassapi abhāve kataṃ kammaṃ vipajjati, na pacchimassa.
然而「众具足」者,此等达上甘马以一切最后限定的甘马所得的十人或五人,未犯不低于巴拉基咖、未犯、未被驱摈的同一共住的比库们,彼等于一界不离手臂范围的住立,以及无资格者的资格的带来,以及现前者的不反对,以及离求达上者、伍波萨他篇集中所禁止的在家等未达上者以及巴拉基咖被驱摈者别住比库尼等应避人的于僧团手臂范围中的不存在,以此四支所摄。以及如是众具足存在时,此名为适时,非不存在。于彼,前三支中任一不存在时,所作甘马即坏,非后者。
Pubbakiccaniṭṭhānaṃ nāma yānimāni ‘‘paṭhamaṃ upajjhaṃ gāhāpetabbo’’tiādinā pāḷiyaṃ (mahāva. 126) vuttāni ‘‘upajjhāgāhāpanaṃ, pattacīvarācikkhaṇaṃ, tato taṃ hatthapāsato bahi pesetvā anusāsakasammutikammakaraṇaṃ, sammatena ca gantvā anusāsanaṃ, tena ca paṭhamataraṃ āgantvā saṅghassa ñattiṃ ñāpetvā upasampadāpekkhaṃ ‘āgacchāhī’ti hatthapāse eva abbhānaṃ, tena bhikkhūnaṃ pāde vandāpetvā upasampadāyācāpanaṃ, tato antarāyikadhammapucchakasammutikammakaraṇaṃ, sammatena ca pucchana’’nti imāni aṭṭha pubbakiccāni, tesaṃ sabbesaṃ yāthāvato karaṇena niṭṭhānaṃ. Etasmiñca pubbakiccaniṭṭhāpane sati eva idaṃ saṅghassa upasampadākammaṃ pattakallaṃ nāma hoti, nāsati. Etesu pana pubbakammesu akatesupi kataṃ kammaṃ yathāvuttesu vatthusampattiādīsu vijjamānesu akuppameva hoti. Tadevamettha pattakallaṃ imehi pañcahi aṅgehi saṅgahitanti veditabbaṃ. Imināva nayena heṭṭhā vuttesu, vakkhamānesu ca sabbesu kammesu pattakallatā yathārahaṃ yojetvā ñātabbā.
「前行事完成」者,即于律文中以「首先应令执取伍巴迦」等所说之「令执取伍巴迦、指示钵与衣、然后将彼遣至手臂所及之外而作教诫者认可甘马、由被认可者前往教诫、由彼先行返回而令僧团知晓白、于手臂所及之处呼唤求达上者『来』、令彼礼拜比库之足而令乞求达上、然后作询问障碍法者认可甘马、由被认可者询问」,此等八种前行事,由如法作彼等一切而完成。唯有此前行事完成时,此僧团之达上甘马方名为适当,非不完成时。然而于此等前行业中,即使未作,所作之甘马,于如所说之事圆满等存在时,仍为不可破坏。应知此处所说之适当,即由此等五支所摄。以此方式,于下文所说及将说之一切甘马中,应如理配合而了知适当性。
Itthannāmaṃ upasampādeyyāti upasampadānipphādanena taṃsamaṅgiṃ kareyya karotūti patthanāyaṃ, vidhimhi vā idaṃ daṭṭhabbaṃ. Yathā hi ‘‘devadattaṃ sukhāpeyyā’’ti vutte sukhamassa nipphādetvā taṃ sukhasamaṅginaṃ kareyyāti attho hoti, evamidhāpi upasampadamassa nipphādetvā taṃ upasampadāsamaṅginaṃ kareyyāti attho. Payojakabyāpāre cetaṃ. Yathā sukhayantaṃ kiñci suddhakattāraṃ koci hetukattā sukhahetunipphādanena sukhāpeyyāti vuccati, evamidhāpi upasampajjantaṃ suddhakattāraṃ puggalaṃ hetukattubhūto saṅgho upasampadāhetunipphādanena upasampādeyyāti vutto. Etena ca sukhaṃ viya sukhadāyakena saṅghena puggalassa dīyamānā tathāpavattaparamatthadhamme upādāya ariyajanapaññattā upasampadā nāma sammutisaccatā atthīti samatthitaṃ hoti. Ettha ca ‘‘itthannāmo saṅghaṃ upasampadaṃ yācatī’’ti (mahāva. 127) vuttattā parivāsādīsu viya yācanānuguṇaṃ ‘‘itthannāmassa upasampadaṃ dadeyyā’’ti avatvā ‘‘itthannāmaṃ upasampādeyyā’’ti vuttattā idaṃ upasampadākammaṃ dāne asaṅgahetvā kammalakkhaṇe eva saṅgahitanti daṭṭhabbaṃ. Iminā nayena ‘‘itthannāmaṃ upasampādeti, upasampanno saṅghenā’’ti etthāpi attho veditabbo. Kevalañhi tattha vattamānakālaatītakālavasena, idha pana anāmaṭṭhakālavasenāti ettakameva viseso.
「应令某名者达上」者,于愿望中,由达上之产生而应令彼具足彼,或应于规定中见此。譬如说「应令迭瓦达德快乐」时,意为产生彼之快乐而令彼具足快乐,此处亦如是,意为产生彼之达上而令彼具足达上。此于使役作用中。譬如某纯粹作者正在快乐,某因作者由快乐因之产生而被称为「应令快乐」,此处亦如是,正在达上之纯粹作者补特伽罗,作为因作者之僧团,由达上因之产生而被说为「应令达上」。由此,如同快乐般,由施快乐者僧团施与补特伽罗,依于如是转起之胜义法,由圣者所施设之名为达上之概念真实性存在,此得成立。此中,因说「某名者向僧团乞求达上」,如别住等般,随顺乞求,未说「应施与某名者达上」,而说「应令某名者达上」,故应见此达上甘马不摄于施与中,唯摄于业相中。以此方式,于「令某名者达上、由僧团达上」等处,亦应了知义理。唯彼处以现在时与过去时之故,而此处以未来时之故,仅此为差别。
Esā ñattīti ‘‘saṅgho ñāpetabbo’’ti vuttañāpanā esā. Idañca anussāvanānampi sabbhāvasūcanatthaṃ vuccati. Avassañcetaṃ vattabbameva. Ñattikamme eva taṃ na vattabbaṃ. Tattha pana yya-kāre vuttamatte eva ñattikammaṃ niṭṭhitaṃ hotīti daṭṭhabbaṃ. Khamatīti ruccati. Upasampadāti saṅghena dīyamānā nipphādiyamānā upasampadā, yassa khamati, so tuṇhassāti yojanā. Tuṇhīti ca akathanatthe nipāto, akathanako assa bhaveyyāti attho. Khamati saṅghassa itthannāmassa upasampadāti pakatena sambandho. Tattha kāraṇamāha ‘‘tasmā tuṇhī’’ti. Tattha ‘‘āsī’’ti seso. Yasmā ‘‘yassa nakkhamati, so bhāseyyā’’ti tikkhattuṃ vuccamānopi saṅgho tuṇhī niravo ahosi, tasmā khamati saṅghassāti attho. Evanti iminā pakārena. Tuṇhībhāvenevetaṃ saṅghassa ruccanabhāvaṃ dhārayāmi, bujjhāmi jānāmīti attho. Iti-saddo parisamāpanatthe kato, so ca kammavācāya anaṅgaṃ, tasmā anussāvakena ‘‘dhārayāmī’’ti ettha mi-kārapariyosānameva vatvā niṭṭhapetabbaṃ, iti-saddo na payujjitabboti daṭṭhabbaṃ. Iminā nayena sabbakammavācānamattho veditabbo.
「此为白」者,所说之「应令僧团知晓」之令知晓即此。此亦为显示诵读之自性而说。此必须说。于单白甘马中不应说彼。然而彼处应见,于说 yya 音节时,单白甘马即完成。「许可」者,喜乐。「达上」者,由僧团所施与、所产生之达上,对谁许可,彼应默然,此为连接。「默然」者,为不说之不变词,意为彼应成为不说者。「僧团许可某名者之达上」,与前文连接。彼处说明理由「故默然」。彼处「是」为省略。因为即使三次说「对谁不许可,彼应说」,僧团仍默然无声,故意为僧团许可。「如是」者,以此方式。意为唯以默然之状态,我持、我觉、我知僧团之喜乐状态。iti 词为作完结义,彼非甘马语之支分,故诵读者应于「我持」处,唯说至 mi 音节之终结而完成,不应用 iti 词,应如是见。以此方式,应了知一切甘马语之义理。
Ekaporisāvātiādi sattānaṃ sarīrachāyaṃ pādehi minitvā jānanappakāradassanaṃ. Chasattapadaparimitā hi chāyā ‘‘porisā’’ti vuccati, idañca utuppamāṇācikkhaṇādi ca āgantukehi saddhiṃ vīmaṃsitvā vuḍḍhanavabhāvaṃ ñatvā vandanavandāpanādikaraṇatthaṃ vuttaṃ. Eti āgacchati, gacchati cāti utu, sova pamīyate anena saṃvaccharanti pamāṇanti āha ‘‘utuyeva utuppamāṇa’’nti. Aparipuṇṇāti upasampadādivasena aparipuṇṇā. Yadi utuvemajjhe upasampādito, tadā tasmiṃ utumhi avasiṭṭhadivasācikkhaṇaṃ divasabhāgācikkhaṇanti dasseti. Tenāha ‘‘yattakehi divasehi yassa yo utu aparipuṇṇo, te divase’’ti. Tattha yassa taṅkhaṇaṃ laddhūpasampadassa puggalassa sambandhī yo utu yattakehi divasehi aparipuṇṇo, te divaseti yojanā.
「一人影」等者,以足测量有情之身影而了知之方式之显示。六人足所限量之影被称为「人影」,此及季节量之指示等,与新来者一起审察而知长幼之状态,为作礼拜、令礼拜等而说。「来去」者,来与去,即季节,彼自身以此被测量为年,故说「季节即季节量」。「未圆满」者,以达上日等未圆满。若于季节中间令达上,则于彼季节中显示剩余日数之指示为日分之指示。故说「以若干日数,对谁,何季节未圆满,彼等日数」。彼处,对谁,即对彼时获得达上之补特伽罗相关之,何季节以若干日数未圆满,彼等日数,此为连接。
Chāyādikameva sabbaṃ saṅgahetvā gāyitabbato kathetabbato saṅgītīti āha ‘‘idamevā’’tiādi. Tattha ekato katvā ācikkhitabbaṃ. Tvaṃ kiṃ labhasīti tvaṃ upasampādanakāle kataravassaṃ, katarautuñca labhasi, katarasmiṃ te upasampadā laddhāti attho. Vassanti vassānautu, idañca saṃvaccharācikkhaṇaṃ vinā vuttampi na viññāyatīti iminā utuācikkhaṇeneva sāsanavassesu vā kaliyugavassādīsu vā sahassime vā satime vā asukautuṃ labhāmīti dassitanti daṭṭhabbaṃ. Chāyāti idaṃ pāḷiyaṃ āgatapaṭipāṭiṃ sandhāya vuttaṃ, vattabbakammato pana kaliyugavassādīsu sabbadesapasiddhesu asukavasse asukautumhi asukamāse asukakaṇhe vā sukke vā pakkhe asuke tithivāravisesayutte pubbaṇhādidivasabhāge ettake chāyāpamāṇe, nāḍikāpamāṇe vā mayā upasampadā laddhāti vadeyyāsīti evaṃ ācikkhitabbaṃ. Idaṃ suṭṭhu uggahetvā āgantukehi vuḍḍhapaṭipāṭiṃ ñatvā paṭipajjāhīti vattabbaṃ. Iti ettako kathāmaggo vimativinodaniyaṃ āgato. Vajirabuddhiṭīkānayo pana ekacco idheva saṅgahaṃ gato, ekacco asanniṭṭhānavinicchayattā saṃsayahetuko hoti, tasmā idha na gahitoti.
「此即」等者,说摄取影等一切,因应诵读、应说,故为诵。彼处应合为一而指示。「汝得何」者,汝于达上时得何年、何季节,于何时汝获得达上,此为义理。「年」者,年数季节,此无年数指示亦不被了知,故应见,唯以此季节指示,于教法年数中,或于劫年等中,或于千年中,或于百年中,我得某季节,如是显示。「影」者,此随顺律文中所来之次第而说,然而从应说之业,于一切地方周知之劫年等中,于某年某季节某月某黑分或白分某特定日期与星期相应之上午等日分,于如是影量、或时钟量中,我获得达上,汝应如是说,应如是指示。善取此而知与新来者之长幼次第而行,应如是说。如是,此等言说道为断除疑惑而来。然而瓦基拉佛智复注之方式,某些于此处即得摄取,某些因未决定之判定而成为疑惑之因,故此处未取。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如此，在作为《律摄》注释的《律庄严》中，
Upasampadāvinicchayakathālaṅkāro. · 《达上决择论庄严》。