26. Vassūpanāyikavinicchayakathā · 26. 入雨安居抉择论
26. Vassūpanāyikavinicchayakathā26. 瓦萨入住决疑论
§179
179. Evaṃ uposathapavāraṇāvinicchayaṃ kathetvā idāni vassūpanāyikavinicchayaṃ kathetuṃ ‘‘vassūpanāyikāti ettha’’tyādimāha. Tattha vasanaṃ vassaṃ. Kiṃ taṃ? Vasanakiriyā bhāvatthe ṇya-paccayavasena. Upanayanaṃ upanayo. Ko so? Upagamanakiriyā, vassassa upanayo vassūpanayo, so etissā paññattiyā atthi, tasmiṃ vā vijjatīti vassūpanāyikā. Kā sā? Vassūpanāyikapaññatti. Atha vā upanayati etāyāti upanāyikā majjhe dīghavasena. Vassassa upanāyikā vassūpanāyikā, sā eva pure bhavā purimā bhavatthe ima-paccayavasena, sā eva purimikā sakatthe ka-paccayavasena, tasmiṃ pare itthiliṅge a-kārassa i-kārādeso. Pacchā bhavā pacchimā, sāva pacchimikā.
一七九、如是讲说了伍波萨他与巴瓦拉那的决择之后,现在为了讲说瓦萨入住的决择,故说「『瓦萨入住』者,在此」等。其中,住为瓦萨。何为彼?住的行为,以存在义的 ṇya 后缀。入住为入住。何为彼?接近的行为,瓦萨的入住为瓦萨入住,彼存在于此规定中,或于彼中存在,故为瓦萨入住。何为彼?瓦萨入住的规定。或者,以此而入住,故为入住,以中间长音。瓦萨的入住为瓦萨入住,彼即前面所生为前,以存在义的 ima 后缀,彼即前,以自义的 ka 后缀,于彼后面女性中,a 音变为 i 音。后面所生为后,彼即为后。
Assatiyā pana vassaṃ na upetīti ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti vacībhedaṃ katvā na upeti. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ, yo upagaccheyya, āpatti dukkaṭassā’’ti (mahāva. 204) vacībhedaṃ katvā vassūpagamanaṃ sandhāya paṭikkhepo, na ālayakaraṇavasena upagamanaṃ sandhāyāti vadanti. Pāḷiyaṃ pana avisesena vuttattā aṭṭhakathāyañca dutiyapārājikasaṃvaṇṇanāyaṃ (pārā. aṭṭha. 1.84) ‘‘vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenapi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ, tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ. No ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ, na tveva asenāsanikena vassaṃ upagantabba’’nti (mahāva. 204) daḷhaṃ katvā vuttattā asenāsanikassa nāvādiṃ vinā aññattha ālayamattena upagantuṃ na vaṭṭatīti amhākaṃ khanti. Nāvāsatthavajesuyeva hi ‘‘anujānāmi, bhikkhave, nāvāya vassaṃ upagantu’’ntiādinā (mahāva. 203) sati, asati vā senāsane vassūpagamanassa visuṃ anuññātattā ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti (mahāva. 204) ayaṃ paṭikkhepo. Tattha na labhatīti asati senāsane ālayavasenapi nāvādīsu upagamanaṃ vuttaṃ. Catūsu hi senāsanesu vihārasenāsanaṃ idhādhippetaṃ, na itarattayaṃ.
然而,『无住所而不入瓦萨』者,作了『我在此住处入此三月瓦萨』的语言分别后不入住。『诸比库,无住所者不应入瓦萨,若入者,犯恶作』,作了语言分别后,关于瓦萨入住的禁止,不是关于以作为住所方式的入住,如是说。然而在圣典中无差别地说,且在注疏中第二巴拉基咖的解释中『入瓦萨者,即使未行不作住所的行道,也应在以五种覆盖物之一所覆盖的有门有窗的住所中入住,因此在瓦萨时若得住所,此为善。若不得,即使寻求手工也应作。不得手工者,自己也应作,但无住所者不应入瓦萨』,坚固地说,故无住所者除了船等之外,在其他地方仅以住所不应入住,此为我们的意见。因为在船、商队、旅行中『诸比库,我允许在船上入瓦萨』等,有或无住所,瓦萨入住被分别允许,故『诸比库,无住所者不应入瓦萨』,此为禁止。其中『不得』者,无住所时,以住所方式在船等中的入住被说。因为在四种住所中,住处住所在此被意图,不是其余三种。
Ṭaṅkitamañcādibhedā kuṭīti ettha ṭaṅkitamañco nāma dīghe mañcapāde majjhe vijjhitvā aṭaniyo pavesetvā kato mañco, tassa idaṃ upari, idaṃ heṭṭhāti natthi. Parivattetvā atthatopi tādisova hoti, taṃ susāne devaṭṭhāne ca ṭhapenti, catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā kataṃ gehampi ‘‘ṭaṅkitamañco’’ti vuccati.
『穿孔床等的差别为小屋』者,在此穿孔床名为在长床脚中间穿孔后插入横木而作的床,彼无『此为上,此为下』。翻转后铺设也是如此,彼被置于墓地与天祠中,在四块石头上铺设石头而作的房屋也被称为『穿孔床』。
‘‘Idha vassaṃ upemī’’ti tikkhattuṃ vattabbanti satthassa avihārattā ‘‘imasmiṃ vihāre’’ti avatvā ‘‘idha vassaṃ upemī’’ti ettakameva vattabbaṃ. Satthe pana vassaṃ upagantuṃ na vaṭṭatīti kuṭikādīnaṃ abhāvena ‘‘idha vassaṃ upemī’’ti vacībhedaṃ katvā upagantuṃ na vaṭṭati, ālayakaraṇamatteneva vaṭṭatīti adhippāyo. Vippakiratīti visuṃ visuṃ gacchati. Tīsuṭhānesu natthi vassacchede āpattīti tehi saddhiṃ gacchantasseva natthi āpatti, tehi viyujjitvā gamane pana āpattiyeva, pavāretuñca na labhati.
『「我在此入瓦萨」应说三次』者,因为商队无住处,不说『在此住处』,仅应说『我在此入瓦萨』如此多。然而在商队中不应入瓦萨,故因小屋等的不存在,作了『我在此入瓦萨』的语言分别后不应入住,仅以作为住所即可,此为意趣。『分散』者,各各而去。『在三处无瓦萨破坏的罪』者,仅与彼等一起去者无罪,然而与彼等分离而去时有罪,且不得巴瓦拉那。
Pavisanadvāraṃ yojetvāti sakavāṭabaddhameva yojetvā. Purimikāya…pe… na pakkamitabbāti iminā āsāḷhīpuṇṇamāya anantare pāṭipadadivase purimavassaṃ upagantvā vassānautuno catūsu māsesu sabbapacchimamāsaṃ ṭhapetvā purimaṃ temāsaṃ vasitabbaṃ. Sāvaṇapuṇṇamiyā anantare pāṭipadadivase pacchimavassaṃ upagantvā sabbapaṭhamamāsaṃ ṭhapetvā pacchimaṃ temāsaṃ vasitabbaṃ. Evaṃ avasitvā purimikāya vassaṃ upagatena bhikkhunā mahāpavāraṇāya anto aruṇaṃ anuṭṭhāpetvā pacchimikāya upagatena cātumāsinipavāraṇāya anto aruṇaṃ anuṭṭhāpetvā antarā cārikaṃ pakkameyya, upacārasīmātikkameyeva tassa bhikkhuno dukkaṭāpatti hotīti dasseti. Imamatthaṃ pāḷiyā samatthetuṃ ‘‘na bhikkhave…pe… vacanato’’ti vuttaṃ. Yadi evaṃ vassaṃ upagantvā sati karaṇīye pakkamantassa sabbathāpi āpattiyeva siyāti codanaṃ sandhāyāha ‘‘vassaṃ upagantvā panā’’tiādi. Evaṃ sante tadaheva sattāhakaraṇīyena pakkamantasseva anāpatti siyā, na dvīhatīhaṃ vasitvā pakkamantassāti āha ‘‘ko pana vādo’’tiādi.
『连接入门』者,仅连接自己的门扇。『在前……不应出发』者,以此,在阿萨离满月之后的次日入前瓦萨后,在瓦萨结束的四个月中,除去最后一月,应住前三月。在萨瓦纳满月之后的次日入后瓦萨后,除去最初一月,应住后三月。如是未住,入前瓦萨的比库在大巴瓦拉那之前未生起黎明,入后瓦萨者在四月尼巴瓦拉那之前未生起黎明,若中间出发游行,越过近行界限,彼比库即有恶作罪,如是显示。为了以圣典支持此义,故说『诸比库不……乃至……从语』。若如是,入瓦萨后有应作事而出发者,一切情况下也应有罪,关于此诘难而说『然而入瓦萨后』等。如是时,仅当日以七日应作事而出发者无罪,不是住二日三日后出发者,故说『何况』等。
§180
180. Idāni sattāhakaraṇīyalakkhaṇaṃ vitthārato dassetuṃ ‘‘anujānāmi bhikkhave’’tiādimāha. Tattha ‘‘anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena pahite gantuṃ, na tveva appahite, bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā upāsakassa upāsikāyā’’ti (mahāva. 187) ekaṃ, ‘‘anujānāmi, bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite, bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa cā’’ti (mahāva. 198) ekaṃ, ‘‘sace pana bhikkhuno bhātā vā añño vā ñātako gilāno hotī’’ti ekaṃ, ‘‘ekasmiṃ vihāre bhikkhūhi saddhiṃ vasanto bhikkhubhattiko’’ti ekaṃ, ‘‘sace bhikkhussa…pe… anabhirati vā kukkuccaṃ vā diṭṭhigataṃ vā uppannaṃ hotī’’ti ekaṃ, ‘‘koci bhikkhu garudhammaṃ ajjhāpanno hoti parivāsāraho’’ti ekaṃ, ‘‘bhikkhuniyāpi mānattārahāyā’’ti ekaṃ, ‘‘sāmaṇero upasampajjitukāmo…pe… sikkhamānā vā…pe… sāmaṇerī vā’’ti ekaṃ, ‘‘bhikkhussa bhikkhuniyā vā saṅgho kammaṃ kattukāmo tajjanīyaṃ vā’’ti ekaṃ, ‘‘sacepi kataṃyeva hoti kamma’’nti ekaṃ, ‘‘anujānāmi, bhikkhave, saṅghakaraṇīyena gantu’’nti (mahāva. 199) ekanti ekādasa ṭhānāni honti. Tattha paṭhamatatiyacatutthavasena tīsu ṭhānesu pahite eva gantabbaṃ, no appahite. Sesesu aṭṭhasu appahitepi gantabbaṃ, pageva pahite. Vuttañhi vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.199) ‘‘gantabbanti saṅghakaraṇīyena appahitepi gantabba’’nti. Ettha ca anupāsakehipi sāsanabhāvaṃ ñātukāmehi pahite tesaṃ pasādavaḍḍhisampattehipi sattāhakaraṇīyena gantuṃ vaṭṭatīti gahetabbaṃ. Bhikkhubhattikoti bhikkhunissitako. So pana yasmā bhikkhūhi saddhiṃ vasati, tasmā vuttaṃ ‘‘bhikkhūhi saddhiṃ vasanto’’ti.
一八〇、现在为了详细显示七日应作事的特相,故说『诸比库,我允许』等。其中『诸比库,我允许以七日应作事,为了被邀请者而去,但不是未被邀请者,比库、比库尼、在学尼、沙玛内拉、沙玛内莉、近事男、近事女』为一,『诸比库,我允许以七日应作事,即使未被邀请也去,何况被邀请,比库、比库尼、在学尼、沙玛内拉、沙玛内莉、母亲与父亲』为一,『若比库的兄弟或其他亲戚病』为一,『住在一住处与诸比库一起的比库供养者』为一,『若比库的……乃至……不乐或追悔或见生起』为一,『某比库犯重法,应别住』为一,『比库尼也应僧悦』为一,『沙玛内拉欲达上……乃至……在学尼或……乃至……沙玛内莉』为一,『僧团欲对比库或比库尼作甘马,诃责或』为一,『即使已作甘马』为一,『诸比库,我允许以僧团应作事而去』为一,共有十一处。其中依第一、第三、第四,在三处中仅被邀请者应去,不是未被邀请者。在其余八处中,即使未被邀请也应去,何况被邀请。在疑惑消除中说『应去者,以僧团应作事,即使未被邀请也应去』。在此,即使未被近事男等邀请,欲知教法者,为了彼等的信心增长成就,以七日应作事而去也可,应如是取。『比库供养者』者,依止比库者。然而因为彼与诸比库一起住,故说『与诸比库一起住』。
§181
181.Apicetthāti apica etthāti chedo, ettha etasmiṃ sattāhakaraṇīyavinicchaye apica aparo ayaṃ īdiso pāḷimuttakanayo vassūpanāyikakkhandhakapāḷito mutto nayo veditabboti yojanā. Samantapāsādikāyaṃ (mahāva. aṭṭha. 199) pana ‘‘pāḷimuttakaratticchedavinicchayo’’ti dissati. Tathā hi vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.199) ‘‘ratticchedavinicchayoti sattāhakaraṇīyena gantvā bahiddhā aruṇuṭṭhāpanasaṅkhātassa ratticchedassa vinicchayo’’ti. Sāratthadīpaniyampi (sārattha. ṭī. mahāvagga 3.199) ‘‘sattāhakaraṇīyena gantvā bahiddhā aruṇuṭṭhāpanaṃ ratticchedo’’ti. Animantitena gantuṃ na vaṭṭatīti ettha animantitattā sattāhakiccaṃ adhiṭṭhahitvā gacchantassapi vassacchedo ceva dukkaṭañca hotīti veditabbaṃ. Yathāvuttañhi ratticchedakāraṇaṃ vinā tirovihāre vasitvā āgamissāmīti gacchato vassacchedaṃ vadanti. Gantuṃ vaṭṭatīti antoupacārasīmāyaṃ ṭhiteneva sattāhakaraṇīyanimittaṃ sallakkhetvā iminā nimittena gantvā ‘‘sattāhabbhantare āgacchissāmī’’ti ābhogaṃ katvā gantuṃ vaṭṭati. Purimakkhaṇe ābhogaṃ katvā gamanakkhaṇe visaritvā gatepi doso natthi, ‘‘sakaraṇīyo pakkamatī’’ti (mahāva. 207) vuttattā sabbathā ābhogaṃ akatvā gatassa vassacchedoti vadanti. Yo pana sattāhakaraṇīyanimittābhāvepi ‘‘sattāhabbhantare āgamissāmī’’ti ābhogaṃ katvā gantvā sattāhabbhantare āgacchati, tassa āpattiyeva, vassacchedo natthi sattāhassa sannivattattāti vadanti, vīmaṃsitvā gahetabbaṃ.
「又于此」者,「又」与「于此」分开。于此,即于此七日事务决断中,又,另有此种脱离经文的方法,即从瓦萨引导篇集中脱离出来的方法,应知。然而在《善见律注》中显示为「脱离经文的夜破决断」。如是在《疑惑消除》中说:「夜破决断者,以七日事务前往,在外破晓升起所称的夜破之决断。」在《义灯》中也说:「以七日事务前往,在外破晓升起为夜破。」「未受邀请而前往不允许」,于此应知:因未受邀请,即使决意七日事务而前往者,也有瓦萨破坏及恶作。如所说,除了夜破之因,前往者想「我将住在界外再回来」,他们说有瓦萨破坏。「前往允许」者,站在内界或近行界内,观察七日事务之相,以此相前往,作意「我将在七日内回来」,前往允许。在先前时刻作意,在前往时刻忘记而前往者也无过失,因说「有事务者出发」,他们说完全未作意而前往者有瓦萨破坏。然而即使无七日事务之相,作意「我将在七日内回来」而前往,在七日内回来者,他只有罪,无瓦萨破坏,因七日已返回,他们说,应审察后受持。
Bhaṇḍakanti cīvarabhaṇḍaṃ. Pahiṇantīti cīvaradhovanādikammena pahiṇanti. Sampāpuṇituṃ na sakkoti, vaṭṭatīti ettha ‘‘ajjeva āgamissāmī’’ti sāmantavihāraṃ gantvā puna āgacchantassa antarāmagge sace aruṇuggamanaṃ hoti, vassacchedopi na hoti, ratticchedadukkaṭañca natthīti vadanti, tadaheva āgamane saussāhattā vassacchedo vā āpatti vā na hotīti adhippāyo. Ācariyaṃ passissāmīti pana gantuṃ labhatīti ‘‘agilānampi ācariyaṃ, upajjhāyaṃ vā passissāmī’’ti sattāhakaraṇīyena gantuṃ labhati, nissayācariyaṃ dhammācariyañca, pageva upasampadācariyaupajjhāye. Sace naṃ ācariyo ‘‘ajja mā gacchā’’ti vadati, vaṭṭatīti evaṃ sattāhakaraṇīyena āgatānaṃ antosattāheyeva puna āgacchantaṃ sace ācariyo, upajjhāyo vā ‘‘ajja mā gacchā’’ti vadati, vaṭṭati, sattāhātikkamepi anāpattīti adhippāyo. Vassacchedo pana hotiyevāti daṭṭhabbaṃ sattāhassa bahiddhā vītināmitattā.
「物品」者,衣物品。「派遣」者,以洗衣等工作派遣。「不能到达,允许」,于此他们说:前往邻近住处想「今日即回来」,再回来时,若途中有破晓升起,也无瓦萨破坏,也无夜破恶作,意趣是:因当日回来有努力,故无瓦萨破坏或罪。「然而前往见老师允许」者,即使未病,也可以七日事务前往见老师或戒师,依止老师及法老师,更不用说受具足老师及戒师。「若老师对他说『今日勿去』,允许」,如是以七日事务来到者,在七日内再回来时,若老师或戒师说「今日勿去」,允许,意趣是:即使超过七日也无罪。然而应见瓦萨破坏确实发生,因七日已在外度过。
Sace dūraṃ gato sattāhavārena aruṇo uṭṭhāpetabboti iminā vassacchedakāraṇe sati sattāhakaraṇīyena gantumpi vaṭṭatīti dīpeti. Ettha cha divasāni bahiddhā vītināmetvā sattame divase purāruṇā eva antoupacārasīmāyaṃ pavisitvā aruṇaṃ uṭṭhāpetvā punadivase sattāhaṃ adhiṭṭhāya gantabbanti adhippāyo. Keci pana ‘‘sattame divase āgantvā aruṇaṃ anuṭṭhāpetvā tadaheva divasabhāgepi gantuṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbaṃ ‘‘aruṇo uṭṭhāpetabbo’’ti vuttattā. Sattame divase tattha aruṇuṭṭhāpanameva hi sandhāya pāḷiyaṃ (mahāva. 199) ‘‘sattāhaṃ sannivatto kātabbo’’ti vuttaṃ. Aruṇaṃ anuṭṭhāpetvā gacchanto ca anto appavisitvā bahiddhāva sattāhaṃ vītināmento ca samucchinnavasso eva bhavissati aruṇassa bahi eva uṭṭhāpitattā. Itarathā ‘‘aruṇo uṭṭhāpetabbo’’ti vacanaṃ niratthakaṃ siyā. ‘‘Sattāhavārena antovihāre pavisitvā aruṇaṃ anuṭṭhāpetvā gantabba’’nti vattabbato aññesu ca ṭhānesu aruṇuṭṭhāpanameva vuccati. Vakkhati hi cīvarakkhandhake (mahāva. aṭṭha. 364) ‘‘ekasmiṃ vihāre vasanto itarasmiṃ sattāhavārena aruṇameva uṭṭhāpetī’’ti.
「若前往远处,应以七日期限使破晓升起」,以此显示:在有瓦萨破坏之因时,以七日事务前往也允许。于此,在外度过六日,在第七日破晓前进入内界或近行界,使破晓升起后,次日决意七日而应前往,此为意趣。然而有些人说「第七日来到,不使破晓升起,当日日间部分也允许前往」,不应受持此说,因说「破晓应升起」。第七日在彼处使破晓升起,经文中说「应作七日返回」,正是关于此。不使破晓升起而前往者,及未进入内而在外度过七日者,将成为瓦萨断绝者,因破晓在外升起。否则「破晓应升起」之语将成无义。因应说「应以七日期限进入内住处,不使破晓升起而前往」,在其他处也说破晓升起。将在衣篇集中说「住在一住处者,在另一处以七日期限只使破晓升起」。
Athāpi yaṃ te vadeyyuṃ ‘‘sattame divase yadā kadāci paviṭṭhena taṃdivasanissito atītāruṇo uṭṭhāpito nāma hotīti imamatthaṃ sandhāya aṭṭhakathāyaṃ vutta’’nti, taṃ saddagatiyāpi na sameti. Na hi uṭṭhite aruṇe pacchā paviṭṭho tassa payojako uṭṭhāpako bhavitumarahati. Yadi bhaveyya, ‘‘vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassā’’pīti (mahāva. aṭṭha. 207) ettha ‘‘aruṇaṃ anuṭṭhāpetvā’’ti vacanaṃ virujjheyya. Tenapi taṃdivasanissitassa aruṇassa uṭṭhāpitattā āraññakassapi bhikkhuno sāyanhasamaye aṅgayuttaṃ araññaṃ gantvā tadā eva nivattantassa aruṇo uṭṭhāpito dhutaṅgañca visodhitaṃ siyā, na cetaṃ yuttaṃ aruṇuggamanakāle eva aruṇuṭṭhāpanassa vuttattā. Vuttañhi ‘‘kālasseva pana nikkhamitvā aṅgayutte ṭhāne aruṇaṃ uṭṭhāpetabbaṃ. Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃ eva kiccaṃ kātabbaṃ, na dhutaṅgavisuddhikena bhavitabba’’nti (visuddhi. 1.31). Tathā pārivāsikādīnampi aruṇaṃ anuṭṭhāpetvā vattaṃ nikkhipantānaṃ ratticchedo vutto. ‘‘Uggate aruṇe nikkhipitabba’’nti (cūḷava. aṭṭha. 97) hi vuttaṃ. Sahaseyyasikkhāpadepi anupasampannehi saha nivutthabhāvaparimocanatthaṃ ‘‘purāruṇā nikkhamitvā’’tiādi (pāci. 54) vuttaṃ. Evaṃ cīvaravippavāsādīsu ca sabbattha rattipariyosāne āgāmiaruṇavaseneva aruṇuṭṭhānaṃ dassitaṃ, na atītāruṇavasena, tasmā vuttanayenevettha aruṇuṭṭhāpanaṃ veditabbaṃ aññathā vassacchedattā.
然而若他们说「第七日无论何时进入者,依止当日的过去破晓被称为已升起,关于此义在注疏中说」,此也不合语法道理。因破晓升起后,后来进入者不应成为其促成者、升起者。若成为,则「然而进入瓦萨后不使破晓升起,当日即以七日事务出发者」,于此「不使破晓升起」之语将矛盾。以此,因依止当日的破晓已升起,森林比库在傍晚时前往具足支分的森林,当时即返回者,破晓已升起,头陀支也被净化,此不合理,因说在破晓升起时刻即破晓升起。已说「然而在适当时刻出去,应在具足支分处使破晓升起。若在破晓升起时他们的病增长,应作他们的事务,不应以头陀支净化」。同样,别住者等不使破晓升起而舍弃义务者,说有夜破。因说「破晓升起时应舍弃」。在同宿学处中,为了从与未受具足者同宿状态解脱,说「破晓前出去」等。如是在衣离等一切处,在夜终结时,只以将来破晓方式显示破晓升起,非以过去破晓方式,因此应以所说方式知此处破晓升起,否则有瓦萨破坏。
Yaṃ pana vassaṃ upagatassa tadaheva aruṇaṃ anuṭṭhāpetvā sakaraṇīyassa pakkamanavacanaṃ, taṃ vassaṃ upagatakālato paṭṭhāya yadā kadāci nimitte sati gamanassa anuññātattā yuttaṃ, na pana sattāhavārena gatassa aruṇaṃ anuṭṭhāpetvā tadahevagamanaṃ ‘‘aruṇo uṭṭhāpetabbo’’ti vuttattā. Yathā vā ‘‘sattāhānāgatāya pavāraṇāya sakaraṇīyo pakkamati, āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyyā’’tiādinā (mahāva. 207) pacchimasattāhe anāgamane anuññātepi aññasattāhesu taṃ na vaṭṭati. Evaṃ paṭhamasattāhe aruṇaṃ anuṭṭhāpetvā gamane anuññātepi tato paresu sattāhesu āgatassa aruṇaṃ anuṭṭhāpetvā gamanaṃ na vaṭṭati evāti niṭṭhamettha gantabbaṃ.
然而「进入瓦萨者当日不使破晓升起,有事务者出发」之语,从进入瓦萨时刻开始,无论何时在有相时前往被允许,故合理,然而以七日期限前往者不使破晓升起当日即前往不合理,因说「破晓应升起」。或如「在七日未到的自恣时,有事务者出发,诸比库,彼比库或来到那住处,或不来到」等,即使在最后七日允许不回来,在其他七日中那不允许。如是即使在第一七日允许不使破晓升起而前往,在其后的七日中来到者不使破晓升起而前往不允许,应在此达到结论。
Sace pavāritakāle vassāvāsikaṃ dentītiādinā vassāvāsikacīvarampi kathinacīvaraṃ viya vassaṃvutthavihārapaṭibaddhanti viññāyati. ‘‘Yadi sattāhavārena aruṇaṃ uṭṭhāpayiṃsu, gahetabba’’nti pana vuttattā sattāhakaraṇīyena gantvā sattāhabbhantare āgatā labhanti. Kathinānisaṃsacīvaraṃ pana saṅghaṃ anāpucchā te na labhanti. Vakkhati hi ‘‘sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantūti vā evarūpaṃ adhammikavattaṃ na kātabba’’nti (vi. saṅga. aṭṭha. 182). Idha āhaṭanti vihārato bahi āgataṭṭhāne ānītaṃ.
「若在自恣时给予瓦萨住衣」等,应知瓦萨住衣也如咖提那衣般系属于瓦萨度过住处。然而因说「若以七日期限使破晓升起,应受取」,以七日事务前往,在七日内回来者得到。然而咖提那利益衣,他们未问僧团则不得。将说「以七日事务前往者也得到应分物品,不应作如此非法义务」。此处「带来」者,从住处外来到处所带来。
Vāḷehi ubbāḷhā honti, gaṇhantipi paripātentipīti ettha gaṇhantīti gahetvā khādanti. Paripātentīti palāpenti, anubandhantīti attho. Imesu ‘‘gāḷehi ubbāḷhā hontī’’tiādīsu saṅghabhedapariyantesu vatthūsu kevalaṃ anāpatti hoti, pavāretuṃ pana na labhatīti daṭṭhabbaṃ. Sace panātiādīsu yasmā nānāsīmāyaṃ dvīsu āvāsesu vassaṃ upagacchantassa ‘‘dutiye vasissāmī’’ti upacārato nikkhantamatte paṭhamo senāsanaggāho paṭippassambhati, tasmā pāḷiyaṃ (mahāva. 207) ‘‘tassa, bhikkhave, bhikkhuno purimikā ca na paññāyatī’’ti paṭhamaṃ senāsanaggāhaṃ sandhāya vuttaṃ. Dutiyasenāsanaggāhe pana purimikā paññāyateva, tattheva temāsaṃ vasanto purimavassaṃvuttho eva hoti. Tato vā pana dutiyadivasādīsu ‘‘paṭhamasenāsane vasissāmī’’ti upacārātikkame purimikāpi na paññāyatīti daṭṭhabbaṃ.
「被亚卡们驱逐」者,「捉取」与「追逐」,此中「捉取」者,捉取后啖食。「追逐」者,驱赶,追逐之义。于此等「被亚卡们驱逐」等乃至僧团破裂之诸事中,仅是无罪,然不得自恣,应如是见。「若」等句中,因于不同界之二住处入瓦萨者,以「我将于第二处住瓦萨」之意向而出发时,第一住处之执取即刻舍弃,故于巴利文中说「诸比库,彼比库之前者不明了」,此乃关于第一住处之执取而说。然于第二住处之执取,前者确实明了,于彼处住满三月者,即是前瓦萨之住者。或者,于第二日等「我将于第一住处住瓦萨」之意向超越时,前者亦不明了,应如是见。
Paṭissavassa visaṃvādanapaccayā hontampi dukkaṭaṃ satiyeva paṭissave hotīti āha ‘‘tassa tassa paṭissavassa visaṃvāde dukkaṭa’’nti. Tenevāha ‘‘tañca kho…pe… visaṃvādanapaccayā’’ti. Pāḷiyaṃ (mahāva. 207) ‘‘so sattāhānāgatāya pavāraṇāya sakaraṇīyo pakkamatī’’ti vuttattā pavāraṇādivasepi sattāhakaraṇīyaṃ vinā gantuṃ na vaṭṭatīti daṭṭhabbaṃ. Imasmiṃ ṭhāne ‘‘navamito paṭṭhāya gantuṃ vaṭṭatī’’ti aṭṭhakathāvacanaṃ kacci uposathadivasato upanidhāya navamī icchitabbā, udāhu lokiyatithivasenāti āsaṅkanti. Tatrevaṃ vinicchitabbaṃ – purimabhaddapadamāsakāḷapakkhauposathadivasaṃ upanidhāya icchitabbā, na lokiyatithivasena. Bhaddapadamāsassa hi kāḷapakkhauposathadivasaṃ mariyādaṃ katvā tadanantarapāṭipadadivasato paṭṭhāya gaṇiyamāne sati yo divaso navamo hoti, tato paṭṭhāyāti vuttaṃ hoti. Tithipekkhāya pana itthiliṅgavohāro, tato navamito paṭṭhāya anāgatasattāhe pavāraṇā hoti.
因违背承诺之缘而有之恶作,亦唯于承诺存在时方有,故说「于彼彼承诺之违背为恶作」。以此故说「而且……乃至……因违背之缘」。因巴利文中说「彼于自恣前七日有应作事而出发」,故于自恣日亦不得无七日应作事而去,应如是见。于此处,「从第九日起得去」之注疏语,究竟应从伍波萨他日起算第九日,抑或依世俗日期,有此疑问。于此应如是决断——应从前月跋德罗波德月黑分伍波萨他日起算,非依世俗日期。以跋德罗波德月黑分伍波萨他日为界,从其次日起计算时,第九日起,如是所说。然依日期观察,用阴性语法,从彼第九日起,未来七日有自恣。
Sattāhaṃ anāgatāya assāti sattāhānāgatā. Kā sā? Pavāraṇā. Assayujamāsassa sukkapakkhanavamiyaṃ sattāhakaraṇīyaṃ adhiṭṭhāya gacchanto bhikkhu antovassassa sattāhamattāvasiṭṭhattā sattamaaruṇe uggatamatte vutthavasso hoti, dasamiyaṃ chāhamattaṃ, ekādasamiyaṃ pañcāhamattaṃ, dvādasiyaṃ caturāhamattaṃ, terasiyaṃ tīhamattaṃ, cuddasiyaṃ dvīhamattaṃ, pannarasiyaṃ ekāhamattaṃ avasiṭṭhaṃ hoti, tasmā pavāraṇādivasassa pariyosānabhūtaaruṇasmiṃ uggate vutthavasso hoti, tasmā tesaṃ bhikkhūnaṃ kukkuccavinodanatthaṃ bhagavā dhammassāmī ‘‘so sattāhānāgatāya pavāraṇāya sakaraṇīyo pakkamati, āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpattī’’ti (mahāva. 207) āha. Sattāhānāgatāya komudiyā cātumāsiniyāti etthāpi eseva nayo. Tattha komudiyā cātumāsiniyāti pacchimakattikapuṇṇamāyaṃ. Sā hi kumudānaṃ atthitāya komudī, catunnaṃ vassikamāsānaṃ pariyosānattā cātumāsinīti vuccati. Tadā hi kumudāni supupphitāni honti, tasmā kumudā ettha pupphantīti komudīti vuccati, kumudavatīti vuttaṃ hoti.
「自恣前七日」者,七日未至。何者?自恣。于阿萨尤迦月白分第九日,为七日应作事而出发之比库,因瓦萨内仅余七日,于第七日黎明升起时即为住瓦萨者,第十日余六日,第十一日余五日,第十二日余四日,第十三日余三日,第十四日余二日,第十五日余一日,故于自恣日终结之黎明升起时为住瓦萨者,故为彼等比库除疑,世尊法主说「彼于自恣前七日有应作事而出发,诸比库,彼比库或来彼住处或不来,诸比库,彼比库之前者明了,于承诺无罪」。「自恣前七日之咖穆迪与四月」,于此亦同此理。其中「咖穆迪与四月」者,后咖提咖满月日。彼因睡莲之存在故为咖穆迪,因四雨月之终结故称四月。彼时睡莲盛开,故睡莲于此开花故称咖穆迪,即说有睡莲之义。
§182
182. Antovassavattakathāyaṃ nibaddhavattaṃ ṭhapetvāti sajjhāyamanasikārādīsu nirantarakaraṇīyesu kattabbaṃ katikavattaṃ katvā. Kasāvaparibhaṇḍanti kasāvehi bhūmiparikammaṃ. Vattanti katikavattaṃ.
于瓦萨内行持之说明中,「除固定行持」者,除诵习作意等不间断应作事中应作之咖提咖行持后。「染料工作」者,以染料作地面准备。「行持」者,咖提咖行持。
Evarūpaṃ adhammikavattaṃ na kātabbanti nānāverajjakā hi bhikkhū sannipatanti, tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti, tasmā idha āgatañca catutthapārājikavaṇṇanāyaṃ (pārā. aṭṭha. 2.227) āgataṃ āvāsaṃ vā maṇḍapaṃ vā sīmaṃ vā yaṃ kiñci ṭhānaṃ paricchinditvā ‘‘yo imamhā āvāsā paṭhamaṃ pakkamissati, taṃ ‘arahā’ti jānissāmā’’ti katāya katikāya yo ‘‘maṃ ‘arahā’ti jānantū’’ti tamhā ṭhānā paṭhamaṃ pakkamati, pārājiko hoti. Yo pana ācariyupajjhāyānaṃ vā kiccena mātāpitūnaṃ vā kenacideva karaṇīyena bhikkhācāravattaṃ vā uddesaparipucchādīnaṃ atthāya aññena vā tādisena karaṇīyena taṃ ṭhānaṃ atikkamitvā gacchati, anāpatti. Sacepissa evaṃ gatassa pacchā icchācāro uppajjati ‘‘na dānāhaṃ tattha gamissāmi, evaṃ maṃ arahāti sambhāvessantī’’ti, anāpattiyeva.
「不应作如是非法行持」者,诸不同种姓之比库集会,其中某些弱者无力者不能遵守如是行持,故此处所来及于第四巴拉基咖解释中所来,划定住处或会堂或界或任何处所,作「从此住处最先出发者,我等将知彼为阿拉汉」之咖提咖,若「令彼等知我为阿拉汉」而最先从彼处出发者,犯巴拉基咖。然若为老师与依止师之事务,或为父母,或为某应作事,或为乞食行持,或为诵习问答等之利益,或为其他如是应作事而越过彼处而去者,无罪。若彼如是去后,后生欲求「我今不往彼处,如是彼等将认为我是阿拉汉」,亦无罪。
Yopi kenacideva karaṇīyena taṃ ṭhānaṃ patvā sajjhāyamanasikārādivasena aññavihito vā hutvā corādīhi vā anubaddho meghaṃ vā uṭṭhitaṃ disvā anovassakaṃ pavisitukāmo taṃ ṭhānaṃ atikkamati, anāpatti, yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjati, padagamaneneva āpajjati. Tampi yehi saha katikā katā, tehi saddhiṃ apubbaṃ acarimaṃ gacchanto nāpajjati. Evaṃ gacchantā hi sabbepi aññamaññaṃ rakkhanti. Sacepi maṇḍaparukkhamūlādīsu kiñci ṭhānaṃ paricchindanti ‘‘yo ettha nisīdati vā caṅkamati vā, taṃ ‘arahā’ti jānissāma’’, pupphāni vā ṭhapetvā, ‘‘yo imāni gahetvā pūjaṃ karissati, taṃ ‘arahā’ti jānissāmā’’tiādinā nayena katikā katā hoti, tatrāpi icchācāravasena tathā karontassa pārājikameva. Sacepi upāsakena antarāmagge vihāro vā kato hoti, cīvarādīni vā ṭhapitāni honti ‘‘ye arahanto, te imasmiṃ vihāre vasantu, cīvarādīni vā gaṇhantū’’ti, tatrāpi icchācāravasena vasantassa vā tāni vā gaṇhantassa pārājikameva, etaṃ pana adhammikakatikavattaṃ, tasmā na kātabbaṃ, aññaṃ vā evarūpaṃ ‘‘imasmiṃ temāsabbhantare sabbeva āraññakā hontu piṇḍapātikadhutaṅgādiavasesadhutaṅgadharā vā, atha vā sabbeva khīṇāsavā hontū’’ti evamādi. Nānāverajjakā hi bhikkhū sannipatanti. Tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti, tasmā evarūpampi vattaṃ na kātabbaṃ. ‘‘Imaṃ temāsaṃ sabbeheva na uddisitabbaṃ, na paripucchitabbaṃ, na pabbājetabbaṃ, mūgabbataṃ gaṇhitabbaṃ, bahisīmaṭṭhassapi saṅghalābho dātabbo’’ti evamādikampi na kattabbameva.
又若为某应作事而至彼处,以诵习作意等方式另有所作,或被盗贼等追逐,或见云升起欲入无雨处而越过彼处者,无罪。以车乘或神通而去者亦不犯巴拉基咖,唯以步行方犯。彼亦与共作咖提咖者,与彼等不先不后而去者不犯。如是去者,一切互相守护。若于会堂树下等划定某处「于此坐或经行者,我等将知彼为阿拉汉」,或置花「取此等作供养者,我等将知彼为阿拉汉」等方式作咖提咖,于彼处亦以欲求而如是作者,即犯巴拉基咖。若近事男于中途建寺院,或置衣等「诸阿拉汉,住此寺院,或取衣等」,于彼处亦以欲求而住或取彼等者,即犯巴拉基咖。然此为非法咖提咖行持,故不应作。或其他如是「于此三月内一切皆为阿兰若者、乞食者、持头陀支等余头陀支者,或一切皆为漏尽者」等如是。诸不同种姓之比库集会,其中某些弱者无力者不能遵守如是行持,故如是行持亦不应作。「此三月一切皆不应诵习、不应问答、不应出家、应持哑戒、界外僧团利养亦应给予」等如是亦不应作。
Tividhampīti pariyattipaṭipattipaṭivedhavasena tividhampi. Sodhetvā pabbājethāti bhabbe ācārakulaputte upaparikkhitvā pabbājetha. Bhasse mattaṃ jānitvāti vacane pamāṇaṃ ñatvā. Dasakathāvatthu nāma appicchākathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathāti.
「三种」者,依教理、实践、通达而为三种。「审察后令出家」者,对于堪能的善行良家子,审察后令其出家。「知言语的限度」者,了知言说的分寸。十种谈论事,即:少欲谈论、知足谈论、远离谈论、不交际谈论、发起精进谈论、戒谈论、定谈论、慧谈论、解脱谈论、解脱智见谈论。
Viggahasaṃvattanikaṃ vacanaṃ viggāhikaṃ. Caturārakkhaṃ ahāpentāti buddhānussati mettā asubhaṃ maraṇānussatīti imaṃ caturārakkhaṃ ahāpentā. Dantakaṭṭhakhādanavattaṃ ācikkhitabbanti ettha idaṃ dantakaṭṭhakhādanavattaṃ – yo devasikaṃ saṅghamajjhe osarati, tena sāmaṇerādīhi āharitvā bhikkhūnaṃ yathāsukhaṃ bhuñjanatthāya dantakaṭṭhamāḷake nikkhittesu dantakaṭṭhesu divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammassavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañca dantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akhīṇesuyeva māḷake khīyati, tato keci therā ‘‘yehi gahitāni, te paṭiharantū’’ti vadeyyuṃ, keci ‘‘khādantu, puna sāmaṇerā āharissantī’’ti, tasmā vivādaparihāratthaṃ pamāṇaṃ sallakkhetabbaṃ, gahaṇe pana doso natthi. Maggaṃ gacchantenapi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti. Bhikkhācāravattaṃ piṇḍapātikavatte āvibhavissati.
「导致争论的言语」即争论性的言语。「应教导四种守护」者,即应教导佛随念、慈、不净、死随念这四种守护。「应教示齿木咀嚼的规则」者,此处这齿木咀嚼的规则是:每日在僧团中分配者,由沙玛内拉等取来后,为了比库们随意受用,在齿木架上放置的齿木中,每日应只取一根齿木。但每日不分配者,住在精勤堂或在听法或在伍波萨他堂出现者,应观察限度后,取四根或五根齿木放在自己的住处后咀嚼。那些用尽后,如果齿木架上还有很多,应再取来咀嚼。但如果不观察限度而取,那些未用尽时架上就用尽了,那时某些长老会说『由谁取的,让他们归还』,某些说『让他们咀嚼,沙玛内拉们会再取来』,因此为了避免争论,应观察限度,但在取用上没有过失。在路上行走时也应以袋子装一根或两根而行。比库行乞的规则将在乞食者的规则中显现。
Antogāme…pe… na kathetabbāti ettha catūsu paccayesu cīvare ca piṇḍapāte ca viññattipi na vaṭṭati nimittobhāsaparikathāpi. Senāsane viññattimeva na vaṭṭati, sesāni tīṇi vaṭṭanti. Gilānapaccaye sabbampi vaṭṭati. Evaṃ santepi ājīvaṃ sodhentehi bhikkhūhi suṭṭhu rakkhitabbāti. Iminā ājīvapārisuddhisīlaṃ dassitaṃ. Rakkhitindriyehi bhavitabbanti indriyasaṃvarasīlaṃ. Khandhakavattañca sekhiyavattañca pūretabbanti pātimokkhasaṃvarasīlaṃ. Paccayasannissitasīlaṃ pana tīhipi sāmatthiyato dassitaṃ. Iti catupārisuddhisīlapaṭisaṃyuttā evarūpā niyyānikakathā bahukāpi vattabbāti adhippāyo.
「在村内……不应说」者,此处在四种资具中,对于衣和钵食,连暗示也不允许,暗示、示相、旁说也不允许。对于住所,只是暗示不允许,其余三种允许。对于病人资具,一切都允许。即使如此,净化活命的比库们应善加守护。以此显示了活命遍净戒。「应成为守护诸根者」即根律仪戒。「应圆满篇集规则和应学法规则」即巴帝摩卡律仪戒。依资具所依戒则以三者的能力而显示。如是应说许多与四遍净戒相应的这样的出离谈论,这是意趣。
Imasmiṃ vassūpanāyikavisaye tesu tesu nagaresu tasmiṃ tasmiṃ rājakāle apariyantā vivādakathā hoti. Kathaṃ? Vassūpanāyikakkhandhake (mahāva. 186) ‘‘tena kho pana samayena rājā māgadho seniyo bimbisāro vassaṃ ukkaḍḍhitukāmo bhikkhūnaṃ santike dūtaṃ pāhesi ‘yadi panāyyā āgame juṇhe vassaṃ upagaccheyyu’nti. Bhagavato etamatthaṃ ārocesuṃ, ‘anujānāmi, bhikkhave, rājūnaṃ anuvattitu’’’nti vacanaṃ nissāya bhagavatā adhimāsaṃ paññattanti maññamānā vedasamayena saṃsanditvā gayhamānā anekavihitaṃ vivādaṃ karonti. Vedasamaye kira dve adhimāsāni yācādhimāsañca pattādhimāsañca. Tattha kaliyugagaṇane ekūnavīsatigaṇanena bhājite dvepañcaṭṭhadasaterasasoḷasaṭṭhārasavasena sattadhā seso hoti, tesaṃ vasena cammādhimāsa pañcādhimāsa pasvādhimāsa dasādhimāsa terasādhimāsa soḷasādhimāsa aṭṭhārasādhimāsāti voharanti. Aṭṭhārasādhimāsaṃ pana avasānādhimāsantipi voharanti. Tesu pasusoḷasāni apatteyeva adhimāsapatanakaliyuge saṃvaccharamāsādivisamabhayena yācitvā māsassa ākaḍḍhitabbato yācādhimāsanti voharanti, sesāni pana pañcamatteyeva adhimāsapatanakaliyuge māsassa ākaḍḍhitabbato pattādhimāsanti. Tatretaṃ yācādhimāsalakkhaṇaṃ – tathato ajānantā pāḷiyā saṃsanditvā bimbisāraraññā bhagavato yācitādhimāsattā yācādhimāsaṃ nāma bhavati, tasmā dvīsu eva yācādhimāsesu divasena saha māso ākaḍḍhitabbo, na itaresūti vadanti, aññe pana pañcasu pattādhimāsesu eva saha divasena māso ākaḍḍhitabbo, na yācādhimāsesūti.
在这瓦萨入住的范围内,在那些城市中,在那个国王时代,有无边的争论谈话。如何?在瓦萨入住篇集中『那时马嘎达国王谢尼亚宾比萨拉想要延长瓦萨,向比库们派遣使者说:如果尊者们在前月入住瓦萨。他们向世尊报告此事,世尊说:比库们,我允许随顺国王们』这言说,认为世尊制定了额外月,依吠陀时期而混淆执取,作出种种争论。据说在吠陀时期有两种额外月:求请额外月和获得额外月。其中在劫年计算中,以十九计数法除后,以二、五、八、十、十三、十六、十八的方式有七种余数,依那些而称为二额外月、五额外月、八额外月、十、十三、十六、十八额外月。但十八额外月也称为最后额外月。其中除了八和十六,在其余的额外月落入的劫年中,因年月日的不等而求请后应延长月,故称为求请额外月,但其余只有五个额外月落入的劫年中,因月应延长,故称获得额外月。此处这是求请额外月的特征:不如实了知而混淆经文,因宾比萨拉王向世尊求请了额外月,故有求请额外月,因此只在两个求请额外月中应连同日而延长月,不在其他,如是说。但另一些说:只在五个获得额外月中应连同日而延长月,不在求请额外月中。
Apare pana – ‘‘dvemā, bhikkhave, vassūpanāyikā purimikā pacchimikāti, aparajjugatāya āsāḷhiyā purimikā upagantabbā, māsagatāya āsāḷhiyā pacchimikā upagantabbā’’ti tasmiṃyeva vassūpanāyikakkhandhake (mahāva. 184) āgatāya pāḷiyā atthaṃ ayoniso gahetvā tithinakkhattayoge eva vassūpagamanaṃ bhagavatā anuññātaṃ, tasmā āsāḷhipuṇṇamāya anantarabhūto pāṭipadadivaso puṇṇātithiyā ca yutto hotu, pubbāsāḷhauttarāsāḷhasaṅkhātesu dvīsu nakkhattesu ekekena yutto ca, evaṃbhūto kālo yadi vinā divasena māsakaḍḍhane sampajjati, tathā ca sati māsamattākaḍḍhanameva kātabbaṃ, yadi na sampajjati, saha divasena māsākaḍḍhanaṃ, ayaṃ piṭakena ca vedena ca anulomo vinicchayoti vadanti.
另一些则:『比库们,这两种瓦萨入住:前期和后期,在未过去的阿萨拉月应入住前期,在已过去的阿萨拉月应入住后期』,在那同一瓦萨入住篇集中来的经文,不如理把握义理,认为世尊只允许在月日星宿结合时入住瓦萨,因此阿萨拉满月之后的初一日应与满月日相应,也应与称为前阿萨拉和后阿萨拉的两个星宿各一相应,如果这样的时期不延长日而成就月的延长,那样时应只作月量的延长,如果不成就,则连同日而延长月,这是与三藏和吠陀相顺的决定,如是说。
Tatrāpyeke vadanti – ‘‘mā iti cando vuccati tassa gatiyā divasassa minitabbato, so ettha sabbakalāpāripūriyā puṇṇoti puṇṇamā’’tiādinā vinayatthamañjūsādīsu (kaṅkhā. abhi. ṭī. nidānavaṇṇanā) āgamanato puṇṇātithiyogopi puṇṇamiyā eva icchitabbo, na pāṭipade, tathā nakkhattayogopi āsāḷhisukkapakkhassa pannarase uposathe ‘‘uttarāsāḷhanakkhatte, evaṃ dhātu patiṭṭhitā’’ti mahāvaṃse vacanatoti. Tattha purimā vadanti – evaṃ sante uposathadivaseyeva candaggāho ca sūriyaggāho ca bhaveyya, idāni pana kāḷapakkhapāṭipadādīsuyeva candaggāho, sukkapakkhapāṭipadādīsuyeva sūriyaggāho paññāyati, tasmā pāṭipadeyeva tithinakkhattayogo icchitabboti. Pacchimāpi vadanti – tumhādisānaṃ vādīnaṃ vacanena pubbe ākaḍḍhitabbadivasānaṃ anākaḍḍhitattā divasapuñjabhāvena evaṃ hoti, saccato pana uposathadivaseyeva candaggāho sūriyaggāho ca icchitabboti. Hotu, yathā icchatha, tathā vadatha, evaṃ bhūtapubbo sāṭṭhakathe tepiṭake buddhavacane atthīti? Atthi. Gandhārajātake (jā. aṭṭha. 3.7.75 gandhārajātakavaṇṇanā) hi uposathadivase candaggāho dvikkhattuṃ āgato. Tañhi jātakaṃ tīsu piṭakesu suttapariyāpannaṃ, pañcasu nikāyesu khuddakanikāyapariyāpannaṃ, navasu sāsanaṅgesu jātakapariyāpannanti. Evaṃ vutte purimakā paṭivacanaṃ dātuṃ na sakkuṇeyyunti.
其中某些说:『月称为玛,因其运行而应计量日,它在此处以一切部分圆满而为满,故为满月』等,因在律义疏等中所来,满月日的结合也应只在满月时期待,不在初一,同样星宿结合也在阿萨拉白分十五日伍波萨他时『在后阿萨拉星宿,如是界安立』,在大史中的言说。其中前者说:如此时,在伍波萨他日本身就会有月蚀和日蚀,但现在月蚀只在黑分初一日等显现,日蚀只在白分初一日等显现,因此应只在初一期待月日星宿结合。后者也说:依你们论者的言说,因以前应延长的日未延长而成为日的堆积,故如此,但真实上应只在伍波萨他日期待月蚀和日蚀。好吧,随你们所欲而说,这样的事在有注疏的三藏佛语中存在吗?存在。在甘达拉本生中,在伍波萨他日月蚀来了两次。那本生在三藏中属经所摄,在五部中属小部所摄,在九分教中属本生所摄。如是说时,前者不能给予反驳。
Athekacce ‘‘piṭakattaye adhikamāsāyeva santi, na adhikadivasā sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.404) ‘yaṃ pana vuttaṃ tīsupi gaṇṭhipadesu aṭṭhārasannaṃyeva vassānaṃ adhikamāse gahetvā gaṇitattā sesavassadvayassapi adhikāni divasāni honteva, tāni adhikadivasāni sandhāya nikkaṅkhā hutvāti vuttanti, taṃ na gahetabbaṃ. Na hi dvīsu vassesu adhikadivasā nāma visuṃ upalabbhanti tatiye vasse vassukkaḍḍhanavasena adhikamāse pariccatteyeva adhikamāsasambhavato, tasmā dvīsu vassesu atirekadivasā nāma visuṃ na sambhavantī’ti vacanato’’ti vadanti. Athaññe vadanti – piṭakattaye adhikadivasāti āgatā atthi vajirabuddhiṭīkāyaṃ (vajira. ṭī. pācittiya 404) ‘‘avasesānaṃ dvinnaṃ vassānaṃ adhikadivasāni honteva, tasmā nikkaṅkhā hutvā upasampādentī’’ti vacanatoti. Ito parampi vividhena ākārena kathenti. Suddhavedikāpi evaṃ vadanti, vinayadharā bhikkhū vinayasamayavasena vadanti. Amhākaṃ pana vedasamaye hatthagatagaṇanavaseneva jānitabbanti alamatipapañcena. Atthikehi tivassādhikasahassakaliyuge dhammarājena pucchitattā kataṃ adhimāsapakaraṇaṃ oloketvā jānitabbaṃ.
还有一些人说，在三藏中只有闰月，并无额外的日子，并引用《沙拉他迪巴尼疏》的说法：『在三处结节文中所说的，是因为在十八年中只取了闰月来计算，所以其余两年也有额外的日子，说「无疑地」是针对那些额外的日子而言』——这种说法不应采纳。因为在那两年中，所谓额外的日子并非单独存在，而是在第三年通过提前瓦萨的方式，将闰月全部归入其中才产生闰月，因此在两年中所谓额外的日子根本不单独存在——这是经文所说的意思。
另有一些人则说：在三藏中确实提到了额外的日子，并引用《瓦基拉布迪疏》的说法：『其余两年也有额外的日子，因此无疑地为其举行达上』——以此为据。此外，还以各种方式加以阐述。精通世间历法者也如此说，而持律的比库们则依律制来说。然而对我们而言，在历法传承中，应当以手边现有的计算为准，无需过多繁琐的辨析。有需要深究者，可查阅在历元超过一千三百年之时，应法王之请而撰写的《闰月论著》加以了解。
Idha pana adhippetavinicchayameva kathayāma. Paṭhamadutiyavādesu na bimbisārarājā bhagavantaṃ adhimāsapaññāpanaṃ yācati, na ca bhagavā paññapeti, na ‘‘tasmiṃ vasse idaṃ nāma adhimāsaṃ hotī’’ti vā ‘‘māsamattaṃ vā sahadivasaṃ vā ākaḍḍhitabba’’nti vā pāḷiyaṃ aṭṭhakathāṭīkāsu ca atthi, rājā pana upakaṭṭhāya vassūpanāyikāya vedasamaye vassukkaḍḍhanasambhavato bhikkhūnaṃ paṭhamaāsāḷhamāse vassaṃ anupagantvā dutiyaāsāḷhamāse upagamanatthaṃ ‘‘yadi panāyyā āgame juṇhe vassaṃ upagaccheyyu’’nti dūtaṃ pāhesi. Yadi pana upagaccheyyuṃ, sādhu vatāti sambandhitabbaṃ. Bhikkhū pana rañño pahitasāsanaṃ bhagavato ārocesuṃ. Bhagavā pana vassukkaḍḍhane bhikkhūnaṃ guṇaparihāniyā abhāvato ‘‘anujānāmi, bhikkhave, rājūnaṃ anuvattitu’’nti (mahāva. 186) avoca. Tena vuttaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 185) ‘‘anujānāmi bhikkhave rājūnaṃ anuvattitunti ettha vassukkaḍḍhanabhikkhūnaṃ kāci parihāni nāma natthītianuvattituṃ anuññāta’’nti. Vimativinodaniyañca (vi. vi. ṭī. mahāvagga 2.185) vuttaṃ ‘‘parihānīti guṇaparihānī’’ti, tasmā yācādhimāso vā hotu pattādhimāso vā, yasmiṃ yasmiṃ kāle anuvattanena bhikkhūnaṃ sīlādiguṇampi parihāni natthi, tasmiṃ tasmiṃ kāle anuvattitabbaṃ.
在此，我们仅阐述本文所意趣的判定。在第一种和第二种说法中，宾比萨拉王并未请求世尊制定闰月，世尊也未加制定；巴利原典、注疏及疏钞中，也未曾说『在某年，某月为闰月』或『应提前一个月或连同该日一并推移』。王是因为瓦萨即将来临时，依历法传承可能发生提前瓦萨之事，故为令比库们不在第一个阿沙咯月结夏，而能在第二个阿沙咯月结夏，便派遣使者传话：『若诸尊者来年能在后一个满月日结夏，则甚为善哉。』若他们果真如此做，则应接受。于是比库们将王所遣使者之信息禀报世尊。世尊因提前瓦萨对比库们的功德并无妨碍，故说：『比库们，我允许随顺国王。』因此注疏中说：『「比库们，我允许随顺国王」，此处的意思是：提前瓦萨对比库们并无任何妨碍，故被允许随顺。』《疑惑除遣疏》也说：『「妨碍」者，功德的妨碍也。』因此，无论是受请的闰月还是依制的闰月，在任何情况下，只要随顺不会妨碍比库们的戒德等功德，便应随顺。
Kathaṃ pana anuvattitabbaṃ, kathaṃ na anuvattitabbaṃ? Yadi anuvattante pubbe upavutthadivasato idāni upavasitabbauposathadivaso cātuddaso vā pannaraso vā hoti, tathā sati anuvattitabbaṃ. Yadi pana terasamo vā soḷasamo vā hoti, na anuvattitabbaṃ. Anuvattanto hi anuposathe uposathakato hoti, tato ‘‘na, bhikkhave, anuposathe uposatho kātabbo, yo kareyya, āpatti dukkaṭassā’’ti (mahāva. 183) vuttadukkaṭaṃ āpajjati, tasmā sīlaguṇaparihānisambhavato na anuvattitabbaṃ. Vuttañhi vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.240) ‘‘anujānāmi, bhikkhave, rājūnaṃ anuvattitunti vacanato panettha lokiyānaṃ tithiṃ anuvattantehipi attano uposathakkamena cātuddasiṃ pannarasiṃ vā, pannarasiṃ cātuddasiṃ vā karonteheva anuvattitabbaṃ, na pana soḷasamadivasaṃ vā terasamadivasaṃ vā uposathadivasaṃ karontehī’’ti.
那么，如何应当随顺，如何不应随顺？若随顺之后，从先前已住瓦萨之日起算，现在应举行伍波萨他之日恰好是十四日或十五日，则在这种情况下应当随顺。若恰好是第十三日或第十六日，则不应随顺。因为若随顺，便是在非伍波萨他日举行了伍波萨他，从而触犯『比库们，不应在非伍波萨他日举行伍波萨他，若有人这样做，犯恶作』所说的恶作罪，因此由于可能妨碍戒德，不应随顺。《疑惑除遣疏》中也说：『依据「比库们，我允许随顺国王」之语，在此随顺世间的月相时，也应按照自己的伍波萨他次序，将第十四日或第十五日定为十四日或十五日来随顺，而不应将第十六日或第十三日定为伍波萨他日来随顺。』
Tatiyacatutthavādepi ‘‘kati vassūpanāyikā’’ti saṃsayantānaṃ saṃsayavinodanatthaṃ ‘‘dvemā, bhikkhave, vassūpanāyikā purimikā pacchimikā’’ti (mahāva. 184) bhagavā avoca. Tato tāsaṃ dvinnaṃ vassūpanāyikānaṃ upagamanakālaṃ dassetuṃ ‘‘aparajjugatāya āsāḷhiyā purimikā upagantabbā, māsagatāya āsāḷhiyā pacchimikā upagantabbā’’ti vuttaṃ. Tatrāyaṃ piṇḍattho – āsāḷhipuṇṇamiyā anantare pāṭipadadivase purimikā upagantabbā, sāvaṇapuṇṇamiyā anantare pāṭipadadivase pacchimikā upagantabbāti. Tena vuttaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 184) ‘‘tasmā āsāḷhipuṇṇamāya anantare pāṭipadadivase, āsāḷhipuṇṇamito vā aparāya puṇṇamāya anantare pāṭipadadivaseyeva vihāraṃ paṭijaggitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā sabbaṃ cetiyavandanādisāmīcikammaṃ niṭṭhāpetvā ‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’ti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvā vassaṃ upagantabba’’nti , sāratthadīpaniyampi (sārattha. ṭī. mahāvagga 3.184) ‘‘aparajjūti āsāḷhito aparaṃ dinaṃ, pāṭipadanti attho’’ti, vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.184) ‘‘aparasmiṃ divaseti dutiye pāṭipadadivase’’ti evaṃ pāḷiaṭṭhakathāṭīkāsu pāṭipadadivaseyeva vassūpagamanaṃ vuttaṃ, na vuttaṃ ‘‘amukatithiyoge’’ti vā ‘‘amukanakkhattayoge’’ti vā, tasmā pāṭipadadivase pāto aruṇuggamanato paṭṭhāya sakaladivasaṃ sakalaratti yāva dutiyaaruṇuggamanā yathārucite kāle vassaṃ upagantabbanti daṭṭhabbaṃ. Tato eva vassūpanāyikakāle puṇṇātithiyā yogo, uttarāsāḷhanakkhattena yogo hotūti vadantānaṃ vacanaṃ vinayaviruddhaṃ hoti, taṃ vacanaṃ gahetvā puṇṇātithiyogaṃ uttarāsāḷhanakkhattayogañca āgametvā vassaṃ upagantvāpi tathāgatena apaññattaṃ paññapeti nāmāti daṭṭhabbaṃ.
在第三种和第四种说法中，为消除对『有多少个结夏开始日』有疑惑者的疑惑，世尊说：『比库们，有这两种结夏开始日：前期的和后期的。』为了说明这两种结夏开始日的进入时机，经文说：『在阿沙咯月满月的次日，应进入前期结夏；在阿沙咯月过去一个月后，应进入后期结夏。』这里的要义是：应在阿沙咯满月之后紧接着的朔日进入前期结夏，应在萨瓦纳满月之后紧接着的朔日进入后期结夏。因此注疏中说：『故应在阿沙咯满月之后紧接着的朔日，或在距阿沙咯满月一个满月之后紧接着的朔日，整修好住所，备置饮用水与生活用水，完成礼拜塔寺等一切如法事务，然后说一次或两三次「我在此住所进入这三个月的结夏」，以此进入结夏。』《沙拉他迪巴尼疏》也说：『「次日」者，阿沙咯月之后的那一天，即朔日之义。』《疑惑除遣疏》也说：『「在其后一天」者，即第二个朔日。』如此，在巴利原典、注疏及疏钞中，均说结夏的进入是在朔日，而未曾说『在某月相之日』或『在某星宿之日』。因此应当理解为：在朔日，从清晨黎明显现开始，整个白天与整个夜晚，直至第二天黎明显现之前，可在任意适合的时间进入结夏。由此可知，那些说在结夏开始时应取满月相之日或北方阿沙咯星宿日的说法，乃是违背律制的。应当了解：持那种说法，等候满月相之日与北方阿沙咯星宿日的配合才进入结夏，这是在制定如来所未制定之事。
Evaṃ pāḷiaṭṭhakathāṭīkāsu ca puṇṇātithiyoge eva vassaṃ upagantabbaṃ, na ekāya tithiyā yutteti vā uttarāsāḷhanakkhattayogeyeva, na sāvaṇanakkhattayogeti vā anāgatameva chāyaṃ gahetvā tathāgatena paññattaṃ viya potthakesu likhitvā kehici ṭhapitattā sakalaṃ vinayapiṭakaṃ apassantā vedasāmayikā taṃ vacanaṃ saddahitvā vassūpagamanakāle puṇṇātithiuttarāsāḷhayogameva gavesantā māsadivasena saha ākaḍḍhitabbakālepi māsamattameva ākaḍḍhanti, māsamattameva ākaḍḍhitabbakālepi saha divasena ākaḍḍhanti, tasmā evaṃvādino bhikkhū ‘‘apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpetī’’ti vattabbataṃ āpajjanti, tasmā bhagavati gāravasahitā lajjino paṇḍitā evaṃ na gaṇhantīti. Tithinakkhattayogo pana uposathadivaseyeva bahudhā piṭakattaye āgato, porāṇavedaganthesu ca pasaṃsito, kadāci pana vohārakālo tithiyā nakkhattena ca visamo hoti, tasmā taṃ sametuṃ adhimāsapatanakāle māsampi divasampi ākaḍḍhanti, tasmā aññasmiṃ kāle visamepi ākaḍḍhanakāle samāpetabbaṃ. Evaṃ sati māsautusaṃvaccharānaṃ samabhāvo hotīti daṭṭhabbaṃ.
如此，由于在巴利原典、注疏及疏钞中，从未说『应在满月相之日进入结夏，而非在某一月相之日』或『应在北方阿沙咯星宿日，而非在萨瓦纳星宿日』，然而有人将尚未到来之事的影子预先捕捉，仿佛这是如来所制定的一般写入典籍加以保存；一些不通览整部律藏的历法传承者信受了这种说法，在结夏进入时节只寻求满月相与北方阿沙咯星宿的配合——应当连日一并提前的时候，只提前月份；应当只提前月份的时候，却连日一并提前。因此，持这种说法的比库，便陷入了『将如来未制定的说成是如来所制定，将如来所制定的说成是如来未制定』的过失之中。因此，对世尊怀有恭敬、有惭愧之心的智者，不应如此执取。
月相与星宿的配合，在三藏中多处出现于伍波萨他日，在古代历法典籍中也受到称赞。然而有时世俗历法的月相之日与星宿之日不相符合，为使二者协调，在闰月出现时便提前月份或日数，因此在其他时候不符合时，也应在提前之际加以协调。如此，月份、季节与年份便能保持均衡一致。
Pañcamachaṭṭhavādesu adhimāsoti aṭṭhārasavassato adhikamāsaṃ gahetvā vutto, tasmā ‘‘adhiko māso adhimāso’’ti kammadhārayasamāsattā pulliṅgaṃ katvā vutto. Pubbe pana māsapuñjato adhikaghaṭiyo gahetvā vutto, tasmā ‘‘māsato adhikaṃ adhimāsa’’nti abyayībhāvasamāsattā napuṃsakaliṅgaṃ katvā vuttaṃ. Idha pana ‘‘porāṇakattherā ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādenti, taṃ kasmāti? Vuccate – ekasmiṃ vasse cha cātuddasikauposathadivasā honti, iti vīsatiyā vassesu cattāro māsā parihāyanti, rājāno tatiye tatiye vasse vassaṃ upakaḍḍhanti, iti aṭṭhārasasu vassesu cha māsā vaḍḍhanti, tato uposathavasena parihīne cattāro māse apanetvā dve māsā avasesā honti, te dve māse gahetvā vīsati vassāni paripuṇṇāni hontīti nikkaṅkhā hutvā nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipade upasampādentī’’ti aṭṭhakathāvacane (pāci. aṭṭha. 404) ‘‘nikkaṅkhā hutvāti adhikamāsehi saddhiṃ paripuṇṇavīsativassattā nibbematikā hutvā’’ti attho sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.404) vutto.
在第五种和第六种说法中，『闰月』是指超出十八年的那个月而言，因此以『多出的月即闰月』作为持业释复合词，故用阳性。而前文则是取超出月份积累的额外时分而言，因此以『超出月份的额外部分』作为不变化复合词，故用中性。
在此，注疏中有这样的说法：『古代长老们令差一岁满二十年的沙玛内拉在应出家的满月日过后，于朔日接受达上。为什么呢？因为在一年之中有六个第十四日的伍波萨他日，如此在二十年中便短缺了四个月；国王每逢第三年便提前瓦萨，如此在十八年中便增加了六个月；从增加的六个月中减去因伍波萨他而短缺的四个月，剩余两个月；取那两个月，二十年便圆满了——因此无疑地在应出家的满月日过后，于朔日举行达上。』对于此段注疏文中的『无疑地』，《沙拉他迪巴尼疏》解释说：『「无疑地」者，因连同闰月在内二十年已然圆满，故无迷惑之义。』
Tatra nanu ca ‘‘tīsupi gaṇṭhipadesu aṭṭhārasannaṃ…pe… vutta’’nti vuttaṃ, taṃ kathanti codanaṃ sandhāya ‘‘yaṃ pana vuttaṃ…pe… taṃ na gahetabba’’nti kiñcāpi vuttaṃ, tathāpi taṃ gaṇṭhipadesu vuttavacanaṃ na gahetabbanti attho, kasmā na gahetabbanti āha ‘‘na hī’’tiādi. Hi yasmā na upalabbhanti, tasmā na gahetabbanti yojanā. Kathaṃ viññāyatīti āha ‘‘tatiye’’tiādi. Pariccatteyeva sambhavato, apariccatte asambhavato na upalabbhantīti byatirekavasena hetuphalayojanā. Tasmātiādi laddhaguṇaṃ.
于此,虽然已说「在三种结节处,十八……乃至……已说」,那是针对质疑而说的「然而所说的……乃至……那不应取」,虽然如是已说,然而其义为:在结节处所说的言辞不应取。为何不应取?说「因为不」等。「因为」者,因为不可得,故不应取,此为连结。如何得知?说「在第三」等。仅在舍弃时有可能,在未舍弃时无可能,故不可得,此为以差别方式连结因果。「因此」等为已得之义。
Vajirabuddhiṭīkāyaṃ pana gaṇṭhipadesu vuttameva gahetvā vadati. Etāni vacanāni sāmaṇerānaṃ vīsativassaparipuṇṇabhāvasādhakāniyeva honti, na adhimāsapatanavāresu sadivasamāsākaḍḍhanabhāvasādhakāni, tasmā imāni āharitvā taṃ adhikaraṇaṃ vinicchituṃ na sakkonti. Bhikkhū pana bahūnaṃ sannipāte kiñci pāṭhaṃ āharitvā kathetuṃ samattho sobhatīti katvā īdisaṃ pāṭhaṃ āharanti. Sutasannicayapaṇḍitā pana icchitatthassa asādhakattā evarūpaṃ na āharanti. Suddhavedikānampi vacane vinayadharā vinayameva jānanti, na bāhirasamayaṃ. Ayaṃ pana kathā bāhirasamaye pavattā, tasmā vinayadharānaṃ avisayoti maññantā vadanti.
然而在《金刚智疏钞》中,取结节处所说而说。这些言辞仅是成立沙玛内拉满二十岁之事,非成立在增月落处有连日月牵引之事,故引用这些不能决断彼诤论。然而比库们在众多人集会时,引用某段文句而能说者显得庄严,故引用如是文句。然而闻积之智者,因不能成立所欲之义,故不引用如是。即使在纯吠陀者之言辞中,持律者仅知律,不知外道教。然而此论述在外道教中流行,故认为非持律者之境界而说。
Vinayadharā pana ekacce vinayameva jānanti, ekacce sakalaṃ piṭakattayaṃ jānanti, ekacce sabāhirasamayaṃ piṭakattayaṃ jānanti, tasmā kathetuṃ samatthabhāvoyeva pamāṇaṃ. Vedikānampi vacanaṃ vedappakaraṇāgatameva pamāṇaṃ. Na yaṃ kiñci hatthagatagaṇanamattaṃ, tasmā yadā pathavissaro rājā sadivasaṃ māsaṃ ākaḍḍhitukāmo ‘‘jeṭṭhamāsakāḷapakkhauposathaṃ pannarasiyaṃ karontū’’ti yācissati, tadā ‘‘sakiṃ pakkhassa cātuddase vā pannarase vā’’ti vacanato pannarasiyaṃ uposathakaraṇe doso natthi, yadā suddhamāsameva ākaḍḍhitukāmo ‘‘cātuddasiyaṃ karontū’’ti yācissati, evaṃ sati pakatiyāpi jeṭṭhamāsakāḷapakkhuposatho cātuddasoyevāti katvā doso natthi, ubhayathāpi uposatho sukatoyeva hoti, tasmā anuvattitabbo. Tato paraṃ paṭhamāsāḷhamāsassa juṇhapakkhepi kāḷapakkhepi dutiyāsāḷhamāsassa juṇhapakkhepi pannarasīuposathaṃ katvā pāṭipadadivase tithiyogaṃ vā nakkhattayogaṃ vā anoloketvā pāto aruṇuggamanānantarato paṭṭhāya yāva puna aruṇuggamanā sakaladivasarattiyaṃ yathājjhāsayaṃ vassaṃ upagacchanto sūpagatova hoti, natthi koci dosoti daṭṭhabbo. Bhavatvevaṃ, pātova vassaṃ upagacchanto atthīti? Atthi. Vuttañhetaṃ senāsanakkhandhakavaṇṇanāyaṃ (cūḷava. aṭṭha. 318) ‘‘sace pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, ‘gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha, tattha vasathā’ti vattabbo’’ti.
然而持律者中,有些仅知律,有些知全部三藏,有些知含外道教之三藏,故能说之能力即是量。吠陀者之言辞,仅吠陀典籍所载者为量,非任何手中所得之计算。故当地主王欲牵引连日月时,若请求「请于长月黑分伍波萨他十五日行」,则依「一次在半月之十四日或十五日」之言辞,于十五日行伍波萨他无过失。当欲牵引纯月时,若请求「请于十四日行」,如是时,认为本来长月黑分伍波萨他即是十四日,故无过失。两种情况下伍波萨他皆善作,故应随顺。其后,于第一阿萨拉哈月之白分与黑分,于第二阿萨拉哈月之白分,行十五日伍波萨他后,于次日不观察日期结合或星宿结合,从清晨日出后开始,直至再次日出,于整日夜中随意入瓦萨者,即是善入,无任何过失,应如是见。虽然如此,清晨入瓦萨者存在吗?存在。此已于《住处篇集注释》中说:「若于清晨已取住处,另一游行比库来请求住处,应说『尊者,住处已取,僧团已入瓦萨,寺院可爱,于树下等处,随汝等所欲之处住』」。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律藏摄颂注释性质之律庄严中
Vassūpanāyikavinicchayakathālaṅkāro nāma · 名为瓦萨入住决疑论庄严
Chabbīsatimo paricchedo. · 第二十六品。
Paṭhamo bhāgo niṭṭhito. · 第一部分完毕。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayālaṅkāra-ṭīkā (dutiyo bhāgo) · 律庄严疏（第二部分）