33. Kammākammavinicchayakathā · 33. 羯磨与非羯磨抉择论
33. Kammākammavinicchayakathā三十三、甘马与非甘马辨析论
§249
249. Evaṃ garukāpattivuṭṭhānavinicchayakathaṃ kathetvā idāni kammākammavinicchayakathaṃ kathetuṃ ‘‘kammākammanti ettha panā’’tiādimāha. Tattha samaggena saṅghena karīyate tanti kammaṃ, apalokanādicatubbidhavinayakammaṃ. Itarasmimpi eseva nayo. A-kāro vuddhiattho, na vuddhippattaṃ kammaṃ akammaṃ. Kammañca akammañca kammākammaṃ vajjāvajjaṃ viya, phalāphalaṃ viya ca. Tattha ca kammanti apalokanakammañattikammadvayaṃ. Akammanti ñattidutiyakammañatticatautthakammadvayaṃ. Atha vā kammanti catūsupi etesu lahukakammaṃ. Akammanti garukakammaṃ. Kammākammanti ettha pana vinicchayo evaṃ veditabboti yojanā. Tattha panāti pakkhantaratthe nipāto , garukāpattivuṭṭhānavinicchayakathāpakkhato añño kammākammavinicchayakathāpakkho veditabboti vā mayā vuccateti vā attho.
249. 如是说示重罪出罪决择之论后,今为说示甘马与非甘马决择之论,故说「『甘马与非甘马』者,于此」等。其中,「由和合僧团所作者为甘马」,即求听等四种调伏甘马。于其余亦此法则。「阿」字为增长义,非增长所得之甘马为非甘马。甘马与非甘马为甘马与非甘马,如应呵与不应呵,如有果与无果。其中,「甘马」者,求听甘马与单白甘马二者。「非甘马」者,白二甘马与白四甘马二者。或者,「甘马」者,于此四者中之轻甘马。「非甘马」者,重甘马。「然于『甘马与非甘马』者,于此决择应如是知」,此为连结。「然于此」者,「然」字为别义,应知从重罪出罪决择之论边,另有甘马与非甘马决择之论边,或「由我所说」之义。
Cattārikammānīti ettha cattārīti paricchedanidassanaṃ. Tena vinayakammāni nāma cattāri eva honti, na ito ūnādhikānīti dasseti. Kammānīti paricchinnakammanidassanaṃ. Apalokanakammantiādīni paricchinnakammānaṃ uddesakathanaṃ. Tattha apalokīyate āyācīyate apalokanaṃ, apapubbalokadhātu āyācanatthe, yupaccayo bhāvatthavācako. Apalokanavasena kattabbaṃ kammaṃ apalokanakammaṃ, sīmaṭṭhakasaṅghaṃ apaloketvā saṅghānumatiyā kattabbaṃ kammaṃ. Ñāpanā ñatti, saṅghassa jānāpanāti attho. Ñattiyā kattabbaṃ kammaṃ ñattikammaṃ, anussāvanaṃ akatvā suddhañattiyāyeva kattabbakammaṃ. Dvinnaṃ pūraṇī dutiyā, ñatti dutiyā etassa kammassāti ñattidutiyaṃ, ñattidutiyañca taṃ kammañcāti ñattidutiyakammaṃ, ekāya ñattiyā ekāya anussāvanāya kattabbakammaṃ. Catunnaṃ pūraṇī catutthī, ñatti catutthī etassa kammassāti ñatticatutthaṃ, ñatticatutthañca taṃ kammañcāti ñatticatutthakammaṃ, ekāya ñattiyā tīhi anussāvanāhi kattabbakammaṃ. Tena vakkhati ‘‘apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā’’tiādi.
「四甘马」者,于此「四」者为限定之显示。由此显示,名为调伏甘马者唯有四,非少于此或多于此。「甘马」者为所限定甘马之显示。「求听甘马」等为所限定甘马之列举说示。其中,被求听、被请求为求听,「阿巴」前缀「楼咖」界为请求义,「尤」后缀为有义之表示。依求听而应作之甘马为求听甘马,求听界内住僧团后,依僧团许可而应作之甘马。告知为单白,向僧团告知之义。依单白而应作之甘马为单白甘马,不作宣告,唯依纯单白而应作之甘马。二之满足为第二,单白为此甘马之第二故为白二,白二与彼甘马故为白二甘马,依一单白、一宣告而应作之甘马。四之满足为第四,单白为此甘马之第四故为白四,白四与彼甘马故为白四甘马,依一单白、三宣告而应作之甘马。由此将说「名为求听甘马者,清净界内住僧团后」等。
Evaṃ cattāri kammāni uddisitvā parivāre (pari. 482 ādayo) kammavagge āgatanayeneva tesaṃ catunnaṃ kammānaṃ vipattikāraṇāni pucchitvā vissajjetuṃ ‘‘imāni cattāri kammāni katihākārehi vipajjanti? Pañcahākārehi vipajjantī’’tiādimāha. Tattha vatthutoti vinayakammassa kāraṇabhūtavatthuto. Ñattito anussāvanatoti dvepi kammavācāyameva. Sīmatoti kammakaraṇaṭṭhānabhūtabaddhasīmato. Parisatoti kammappattachandārahabhūtakārakasaṅghato. Tāniyeva hi pañca sabbesaṃ vinayakammānaṃ vipattikāraṇāni honti.
如是列举四甘马后,依《附随》甘马品所来之法则,问此四甘马之失坏因后,为答而说「此四甘马以几行相失坏?以五行相失坏」等。其中,「从事」者,从作为调伏甘马之因的事。「从单白、从宣告」者,二者皆于甘马语中。「从界」者,从作为甘马作处之结界。「从众」者,从作为甘马所及之欲与不在者之作者僧团。此五者即为一切调伏甘马之失坏因。
Tato taṃ kammavipattikāraṇabhūtaṃ vatthuṃ pāḷinayena vitthāretuṃ ‘‘sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakamma’’ntyādimāha. Tattha sammukhākaraṇīyaṃ paṭipucchākaraṇīyaṃ paṭiññāyakaraṇīyanti imesaṃ tiṇṇaṃ atathākaraṇena, sativinayo amūḷhavinayo tassapāpiyasikā tajjanīyakammaṃ niyasakammaṃ pabbājanīyakammaṃ paṭisāraṇīyakammaṃ ukkhepanīyakammaṃ parivāso mūlāyapaṭikassanā mānattaṃ abbhānaṃ upasampadanti imesaṃ terasakammānaṃ aññakammārahassa aññakammakaraṇena, uposatho pavāraṇāti imesaṃ dvinnaṃ adivase karaṇena, paṇḍako theyyasaṃvāsako titthiyapakkantako tiracchānagato mātughātako pitughātako arahantaghātako lohituppādako saṅghabhedako bhikkhunidūsako ubhatobyañjanako ūnavīsativasso antimavatthuajjhāpannapubboti imesaṃ terasannaṃ puggalānaṃ upasampadākammakaraṇena iti imāni ekatiṃsa kammāni vatthuvipannaṃ adhammakammaṃ hoti. Ñattito pañca, anussāvanato pañcāti imāni dasa kāraṇāni antokammavācāyameva labhanti, sīmato ekādasa kāraṇāni sīmāsammutivasena labhanti, parisato dvādasa kāraṇāni catuvaggapañcavaggadasavaggavīsativaggasaṅkhātesu catūsu saṅghesu ekekasmiṃ kammapattachandārahasammukhībhūtasaṅkhātānaṃ tiṇṇaṃ tiṇṇaṃ saṅghānaṃ vasena labhantīti.
其后,为依圣典法则详说作为彼甘马失坏因之事,故说「应现前作之甘马于不现前作,事失坏为非法甘马」等。其中,依不如实作应现前作、应反问作、应承诺作此三者,依为应作他甘马者作他甘马,此十三甘马——忆念调伏、不痴调伏、惩彼过、呵责甘马、依止甘马、驱摈甘马、下意甘马、举罪甘马、别住、退回原本、僧悦、出罪、达上,依于非日作伍波萨他与自恣此二者,依为般哒咖、贼住者、外道归来者、畜生、杀母者、杀父者、杀阿拉汉者、出佛身血者、破僧者、污比库尼者、二根者、未满二十岁者、犯最后事者此十三人作达上甘马,如是此三十一甘马为事失坏之非法甘马。「从单白五、从宣告五」,此十因于甘马语内得。「从界十一因」依界结白而得。「从众十二因」于名为四众、五众、十众、二十众之四僧团中,于各一,依名为甘马所及、欲与不在者、现前之三三僧团而得。
Evaṃ kammavipattikāraṇāni dassetvā puna catuvaggasaṅghādīsu sannisinnānaṃ bhikkhūnaṃ visesanāmaṃ dassetuṃ ‘‘catuvaggakaraṇe kamme’’tiādimāha. Taṃ suviññeyyameva.
如是显示甘马失坏因后,再为显示于四众僧团等中坐之比库们之差别名,故说「于四众所作甘马中」等。彼极易知。
§250
250. Tato paraṃ catunnaṃ kammānaṃ ṭhānaṃ saṅkhepato dassetuṃ ‘‘apalokanakammaṃ kati ṭhānāni gacchatī’’tiādimāha. Tampi suviññeyyameva.
250. 其后,为略示四甘马之处,故说「求听甘马行几处」等。彼亦极易知。
§251
251. Tato tāniyeva kammāni tesu ṭhānesu pavattāni vitthārato pakāsetukāmo ‘‘ayaṃ tāva pāḷinayo. Ayaṃ panettha ādito paṭṭhāya vinicchayakathā’’tiādimāha. Tattha tassaṃ vinicchayakathāyaṃ catūsu kammesu katamaṃ apalokanakammaṃ nāmāti pucchāyaṃ taṃ dassetumāha ‘‘apalokanakammaṃ nāmā’’tiādi. Tattha sīmaṭṭhakasaṅghaṃ sodhetvāti avippavāsasaṅkhātamahāsīmaṭṭhakaṃ saṅghaṃ sodhetvā. Na hi khaṇḍasīmāya sannipatite saṅghe sodhetabbakiccaṃ atthi, avippavāsasīmāsaṅkhātāya mahāsīmāya pana vitthārattā bahūnaṃ bhikkhūnaṃ vasanaṭṭhānattā samaggabhāvatthaṃ sodhetabbaṃ hoti. Chandārahānaṃ chandaṃ āharitvāti tissaṃ sīmāyaṃ catuvaggādigaṇaṃ pūretvā hatthapāsaṃ avijahitvā ṭhitehi bhikkhūhi aññesaṃ hatthapāsaṃ anāgatānaṃ pakatattabhikkhūnaṃ chandaṃ āharitvā. Vuttañhi ‘‘catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammappattā, avasesā pakatattā chandārahā’’ti (pari. 497). Samaggassa saṅghassa anumatiyāti chandassa āharitattā hatthapāsaṃ āgatāpi anāgatāpi sabbe bhikkhū samaggāyeva honti, tasmā samaggassa saṅghassa anumatiyā. Tikkhattuṃ sāvetvāti ‘‘suṇātu me, bhante, saṅgho’’tiādinā kammavācaṃ abhaṇitvā ‘‘ruccati saṅghassa. Dutiyampi…pe… tatiyampi ruccati saṅghassā’’ti tikkhattuṃ sāvetvā kattabbakammaṃ apalokanakammaṃ nāmāti yojanā. Vuttanayenevāti apalokanakamme vuttanayeneva. Iminā ‘‘sīmaṭṭhakasaṅghaṃ sodhetvā, chandārahānaṃ chandaṃ āharitvā’’ti idaṃ dvayaṃ atidisati. Itaresupi eseva nayo.
251. 其次，为了详细阐明那些业事在各种情形中的运作，〔注疏〕说「此为经文之义。此处，从开头起所作的判决论述」等语。在那判决论述中，就四种业事而言，何者名为求听甘马？为回答此问，〔注疏〕说「名为求听甘马」等语。其中，「净治界内僧团」，是指净治被称为不别住〔大〕界的界内僧团。因为若〔仅〕在破界内集合僧团，则无需执行净治之事；而大界被称为不别住界，由于范围广大，是众多比库居住之处，故为和合之故须加净治。「取得有资格授权者的授权」，是指在该界内，已集足四人等法定人数、且未离开臂距而住的比库，取得其他尚未到达臂距范围内的凡夫比库的授权。诚如所说：「在作四人甘马时，四位凡夫比库已达法定资格，其余凡夫比库则有资格授权。」（《附随》497）「经和合僧团同意」，是指由于授权已被取得，无论已到达或未到达臂距的所有比库皆成为和合，因此〔须〕经和合僧团同意。「宣告三次」，是指不诵「具寿僧团，请听我言」等甘马语，而是宣告「僧团若欢喜……第二次……第三次，僧团欢喜」三次，如此应作之业事，即名为求听甘马——此乃文句的连接方式。「依所说之方式」，即依求听甘马中所说之方式。以此而言，「净治界内僧团，取得有资格授权者的授权」这两者被一同指涉。其余各业事亦依此方式类推。
Tattha tesu catūsu kammesu kiṃ aññakammaṃ itarakammavasena kātabbanti codanaṃ sandhāyāha ‘‘tatra’’iccādi. Evaṃ hotu, evaṃ sante avisesena sabbampi kammaṃ aññavasena kattabbanti āha ‘‘ñattidutiyakammaṃ panā’’tiādi. Tattha pana-saddo visesatthajotako, ñattidutiyakamme pana viseso atthīti attho. Ito parāni suviññeyyāneva. Paṭikkhittameva aṭṭhakathāyanti ajjhāhārasambandho. Yadi evaṃ akkharaparihīnādīsu santesu kammakopo siyāti codanaṃ manasi katvā āha ‘‘sace panā’’tiādi. Tattha akkharaparihīnanti ‘‘suṇātu me’’tiādīsu su-kāra ṇā-kāra tu-kārādīnaṃ bhassanaṃ. Padaparihīnanti suṇātūtiādīnaṃ vibhatyantapadānaṃ bhassanaṃ. Duruttapadaṃ pana upari vakkhati.
其中，就该四种业事而言，某一业事应以其他业事的方式来执行——针对这一质疑，〔注疏〕说「于此」等语。既然如此，在此情形下，是否一切业事皆可不加区分地以其他方式来作？为回答此，〔注疏〕说「然而白二甘马」等语。其中，「然而」一词表示特别之义，意即白二甘马中有其特殊之处。此后各句已甚为易懂。「在注疏中已被否定」——此为补充关联之语。若如此，当有字母缺失等情形时，甘马是否会受损？为虑及此质疑，〔注疏〕说「若然」等语。其中，「字母缺失」，是指「请听我言」等语中「su」音、「ṇā」音、「tu」音等字母的脱落；「词语缺失」，是指「请听」等词尾格完整词语的脱落。至于「误说之词」，则将在下文论述。
Idāni punappunavacane payojanaṃ dassento ‘‘idaṃ akuppakamme daḷhikammaṃ hoti, kuppakamme kammaṃ hutvā tiṭṭhatī’’ti āha. Tattha idanti idaṃ punappunaṃ vuttakammaṃ. Akuppakammeti akuppe ṭhānārahe purekatakamme. Daḷhikammaṃ hotīti thiratarakammaṃ hoti ekāya rajjuyā bandhitabbabhāre dutiyatatiyādirajjūhi bandhanaṃ viya. Kuppakammeti akkharaparihīnādivasena kuppe aṭṭhānārahe purekatakamme. Kammaṃ hutvā tiṭṭhatīti punappunaṃ vutte sati tesaṃ akkharaparihīnādīnaṃ sodhitattā parisuddhakammaṃ hutvā tiṭṭhati. Akuppakamme kuppakammeti vā bhāvenabhāvalakkhaṇatthe bhummavacanaṃ. Puretaraṃ katakammasmiṃ akuppakamme sati pacchā idaṃ punappunaṃ vuttakammaṃ daḷhikammaṃ hoti, purekatakammasmiṃ kuppakamme sati idaṃ punappunaṃ vuttakammaṃ akuppaṃ ṭhānārahaṃ parisuddhakammaṃ hutvā tiṭṭhatīti. Imaṃ pāṭhaṃ nissāya ācariyavarā ekapuggalampi anekakkhattuṃ upasampadakammaṃ karonti. Kasmā pana te bhikkhū lajjīpesalabahussutasikkhākāmabhūtānaṃ attano ācariyupajjhāyānaṃ santike sikkhaṃ gaṇhantīti? Na te attano ācariyupajjhāyānaṃ santikā laddhasikkhaṃ paccakkhāya aññaṃ gaṇhanti, atha kho tāya eva saddhiṃ diguṇatiguṇaṃ karonti. Evaṃ santepi purimasikkhāya asaddahantāyeva kareyyuṃ, no saddahantāti? No asaddahantā , saddahantāpi te bhikkhū punappunakaraṇe yuttitopi āgamatopi ādīnavaṃ apassantā ānisaṃsameva passantā karontīti.
此时，〔注疏〕显示反复宣说的用处，说道「此在不可破甘马中，成为坚固甘马；在可破甘马中，则作为甘马而安住」。其中，「此」，是指此反复宣说的业事。「在不可破甘马中」，是指在不可破、堪称稳固之地位的先前所作的业事上。「成为坚固甘马」，即成为更加稳固的业事，如同用一条绳子已捆绑应捆之物，再以第二、第三等条绳子加以捆绑一般。「在可破甘马中」，是指在因字母缺失等而可破、不堪稳固之地位的先前所作的业事上。「作为甘马而安住」，是指由于反复宣说时，那些字母缺失等缺陷已被修正，因而作为清净业事而安住。「在不可破甘马中」、「在可破甘马中」——此处用位格，表以状态描述状态之义。若先前所作之业事属不可破甘马，则此后反复宣说的业事成为坚固甘马；若先前所作之业事属可破甘马，则此后反复宣说的业事，作为不可破、堪称稳固的清净业事而安住。依据此段文义，各位大老师〔论〕对同一人也可作多次达上甘马。为何那些比库要在具惭愧、善良、博学、乐于学习之自身戒师和依止师跟前受学呢？他们并非舍弃从自身戒师和依止师所得之学，另受他学，而是就以那学本身，加倍、三倍地修习。即便如此，或许他们是在不信任先前之学的情况下修习，而非信任它？不，并非不信任，那些比库即便在信任的情况下，既从道理上也从教法上看不出反复修习有何过患，只看到利益，故而修习。
Kathaṃ yuttito ānisaṃsaṃ passanti? Yathā hi loke abhisittampi rājānaṃ punappunābhisiñcane ādīnavaṃ na passanti, atha kho abhisekānubhāvena rājiddhippattatādīhi kāraṇehi ānisaṃsameva passanti, yathā ca sāsane cetiyaṃ vā paṭimaṃ vā niṭṭhitasabbakiccaṃ ‘‘anekajātisaṃsāra’’ntiādīhi bhagavato vacanehi abhisekamaṅgalaṃ karontāpi punappunakaraṇe ādīnavaṃ apassantā atirekataraṃ mahiddhikatāmahānubhāvatādiānisaṃsameva passantā punappunaṃ karontiyeva, evameva kataupasampadakammaṃ bhikkhuṃ punadeva kammavācābhaṇane ādīnavaṃ apassantā pubbe katakammasmiṃ vatthuādīsu pañcasu aṅgesu ekasmimpi aṅge aparipuṇṇe sati kammakopasambhavato idāni katakammena paripuṇṇaaṅge sati kammasampattisambhavañca pubbeva kammasampattisambhavepi daḷhikammathiratarasambhavañca ānisaṃsaṃ passantā karonti. Kathaṃ āgamato ānisaṃsaṃ passanti? Yathāvuttaparivāraṭṭhakathāpāṭhavinayasaṅgahapāṭhesu duruttapadassa sodhanatthaṃ punappunaṃ vattabbabhāvassa upalakkhaṇanayena vacanato. Sesañattidosaanussāvanadosānañca vatthuvipattisīmavipattiparisavipattidosānañca sodhanaṃ dassitaṃ hoti. Teneva ca kāraṇena ayampi pacchimapāṭho ācariyena vutto. Tassattho heṭṭhā vuttova. Iti pubbe katakammassa kopasambhavepi idāni katakammena sampajjanasaṅkhātaṃ ānisaṃsaṃ āgamato passantīti daṭṭhabbaṃ.
他们如何从道理上看到利益？如同在世间，对于已经灌顶的国王，人们在一再灌顶中看不出过患，反而从灌顶的威力、获得王威神力等理由上，只看到利益；又如在教法中，对于一座已完成一切庄严的佛塔或佛像，诵念世尊「多生轮回」等言辞而举行灌顶净化仪式时，亦在反复进行中看不出过患，而只看到更多的大神力、大威德等利益，因而一再地进行——同样地，对于已作达上甘马的比库，再次诵读甘马语时，人们看不出过患；而当甘马的对象、界、会众等五项要素中，即便任何一项在前次所作时不圆满，如今所作的甘马使该要素得以圆满，则甘马成就得以实现；即便前次已然甘马成就，此后仍有成为更坚固、更稳定的甘马之可能——看到这些利益而修习。他们如何从教法上看到利益？依如上所述之《附随》注疏文句、《律摄》文句中，以反复宣说来修正误说之词的所应言说方式为范例，可知白文缺失之过、宣说缺失之过，以及对象缺失、界缺失、会众缺失等过失的修正，皆已被显示。正是出于这一理由，此最后一段文句也被〔注疏〕老师所说。其义如上已述。因此，可知：即便先前所作之甘马有受损之可能，通过此后所作之甘马而获成就，从教法上看到这一利益。
Keci pana ācariyā imaṃ ‘‘punappunaṃ vattuṃ vaṭṭatīti pāṭhaṃ tasmiṃyeva paṭhamakammakaraṇakāle duruttasodhanatthaṃ vattabbataṃ sandhāya vuttaṃ, na cirakāle’’ti vadanti, tadetaṃ vacanaṃ neva aṭṭhakathāyaṃ āgataṃ, na ṭīkādīsu vinicchitaṃ, tesaṃ matimattameva, tasmā na gahetabbaṃ. Apica tasmiṃ khaṇe punappunaṃ vacanatopi aparabhāge vacanaṃ mahapphalaṃ hoti mahānisaṃsaṃ. Tasmiñhi kāle punappunaṃ bhaṇane ñattidosaanussāvanadosāni pacchimabhaṇane suṭṭhu bhaṇanto sodhetuṃ sakkuṇeyya, na vatthuvipattisīmavipattiparisavipattidosāni. Tasmiñhi khaṇe tameva vatthu, sā eva sīmā, sā eva parisā, tasmā tāni punappunavacanena sodhetumasakkuṇeyyāni honti. Aparabhāge karonto pana pubbe aparipuṇṇavīsativassabhāvena vatthuvipattibhūtepi idāni paripuṇṇavīsativassattā vatthusampatti hoti, pubbe sīmasaṅkarādibhāvena sīmavipattisambhavepi idāni tadabhāvatthāya suṭṭhu sodhitattā sīmasampatti hoti, pubbe vaggakammādivasena parisavipattisambhavepi idāni tadabhāvatthāya suṭṭhu sodhitattā parisasampatti hoti, evaṃ pañca vipattiyo sodhetvā pañca sampattiyo sampādetvā kātuṃ sakkuṇeyyato paṭhamakāle punappunaṃ bhaṇanatopi aparabhāge bhaṇanaṃ mahapphalaṃ hoti mahānisaṃsanti veditabbaṃ.
然而，有些老师说：这段「可以反复宣说」的文句，是就在那最初作业当时，为修正误说而应宣说之事所说，并非指过了许久之后。此说既未见于注疏，也未在疏钞等中得到抉择，仅为彼等之一家之见，故不应采纳。况且，在那当下反复宣说，其后再宣说，结果更为殊胜、利益更大。因为在那当时反复宣说，虽能修正白文缺失、宣说缺失等过失——若最后宣说时诵读得当，方可修正——但对象缺失、界缺失、会众缺失等过失，则无法修正。因为在那当下，仍是同一对象、同一界、同一会众，故这些过失不能靠反复宣说而得修正。然而，事后另行修作，则：前次因未满二十岁而构成对象缺失的，如今已年满二十岁，故对象成就；前次因界混乱等而有界缺失之可能的，如今为消除此弊已善加净治，故界成就；前次因分裂甘马等而有会众缺失之可能的，如今为消除此弊已善加净治，故会众成就——如此修正五种缺失，成就五种圆满，方能修作。由此，应知事后宣说比最初当时反复宣说更为殊胜、更有利益。
Yadi evaṃ upasampadasikkhāya daharo bhaveyyāti? Na bhaveyya. Kasmā? Porāṇasikkhaṃ appaccakkhitvā tāya eva patiṭṭhitattāti. Evaṃ santepi purekatakammassa sampajjanabhāvena tiṭṭhante sati tāya ṭhitattā adaharo siyā. Purimakammassa asampajjanabhāvena idāni katakammeyeva upasampadabhāvena tiṭṭhante sati kasmā daharo na bhaveyyāti? Evaṃ sante daharo bhaveyya. Evaṃ daharo samāno purimasikkhāya vassaṃ gaṇetvā yathāvuḍḍhaṃ vandanādīni sampaṭicchanto mahāsāvajjo bhaveyyāti? Evaṃ purimasikkhāya aṭṭhitabhāvaṃ pacchimasikkhāya eva laddhupasampadabhāvaṃ tathato jānanto evaṃ karonto sāvajjo hoti, evaṃ pana ajānanto ‘‘purimasikkhāyameva ṭhito’’ti maññitvā evaṃ karonto anavajjoti veditabbo. Kathaṃ viññāyatīti ce? ‘‘Anāpatti ūnavīsativassaṃ paripuṇṇasaññīti ettha kiñcāpi upasampādentassa anāpatti, puggalo pana anupasampannova hoti. Sace pana so dasavassaccayena aññaṃ upasampādeti, taṃ ce muñcitvā gaṇo pūrati, sūpasampanno. Sopi ca yāva na jānāti, tāvassa neva saggantarāyo, na mokkhantarāyo. Ñatvā pana puna upasampajjitabba’’nti samantapāsādikāyaṃ (pāci. aṭṭha. 406) āgatattā viññāyati. Evaṃ vatthuvipannattā kammakopato anupasampannassa puggalassa upajjhāyo bhavituṃ yuttakāle puna upasampajjanena upasampannabhūtabhāvassa aṭṭhakathāyaṃ āgatattā iminā nayena sīmavipannapaasavipannañattivipannaanussāvanavipannabhūtattā kammakopato pubbe anupasampannabhūtaṃ puggalampi aparabhāge vuḍḍhippattikālepi pañca vipattidosāni sodhetvā puna upasampadakammavācākaraṇena upasampādetuṃ vaṭṭati. Sopi puggalo pubbakammakāle anupasampanno hutvāpi aparakammakāle upasampanno hotīti daṭṭhabbo.
若如此，受持达上戒时是否会成为年轻者？不会。为何？因为既未舍弃旧戒，仍以旧戒为依止。即便如此，若先前所作之甘马以成就之状态安住，而〔人〕因依住于旧戒，便不成为年轻者；若先前之甘马以不成就之状态，而如今所作的甘马以达上之状态安住，又为何不成为年轻者？若如此，则应成为年轻者。既然成为年轻者，以旧戒计算瓦萨，依次序接受礼拜等，岂不犯大过？若人知道先前之戒不再成立、达上是以后来之戒所得，而如此行事，则犯过；若人不知，认为「仍依先前之戒安住」，如此行事，则应知为无过。如何得知？于《善见律毗婆沙》（《巴吉帝亚注疏》406）中有载：「『不足二十岁、以为具足——对于授戒者无罪，然而该人仍为未受具足者。若然，该人于十年后为他人授具足戒，若免去其计算，会众足数，则所授之戒为善。在他尚未得知之前，对他既无碍天之障，亦无碍解脱之障；得知后，应再受具足。』」由此得知：因对象缺失导致甘马受损，使该人未能受具足，然在适当时机再度受具足，受具足之身分即于注疏中有所记载；依此方式，以界缺失、会众缺失、白文缺失、宣说缺失而导致甘马受损，致使前次实为未受具足之人，亦可在事后年长成熟之时，修正五种缺失过失，再行作达上甘马语，为之授具足戒。该人应被视为：在前次作甘马时虽未受具足，而在后次作甘马时则已受具足。
Ekacce pana bhikkhū porāṇasikkhaṃ paccakkhāya navasikkhameva gaṇhiṃsu, te pana bhikkhū navasikkhāvasena daharāva bhavanti, evaṃ karaṇañca ativiya guṇavisiṭṭhaṃ attano navakataraṃ bhikkhuṃ disvā tasmiṃ puggale payirupāsitukāmo taṃ puggalaṃ attanā vuḍḍhataraṃ kātukāmo attānaṃ daharaṃ kātukāmo hutvā dhammagāravena karonto yutto bhaveyya. Atha pana sikkhāsampannaṃ kattukāmo evaṃ kareyya, sikkhā nāma pañcaṅgasamannāgate sati sampajjati, sīlavisuddhiyeva kāraṇaṃ hoti, tasmā yadi purimasikkhā aṭṭhitā bhaveyya, paccakkhānakiccaṃ natthi, sayameva patitā hoti. Purimasikkhāya ṭhitāya sati vibbhamitukāmoyeva paccakkhānaṃ kareyya, na bhikkhubhavitukāmo, so pana catupārisuddhisīlameva parisuddhaṃ kareyya, tasmā porāṇasikkhāya paccakkhānaṃ ayuttaṃ viya dissati. Tato porāṇasikkhaṃ paccakkhāya navasikkhāgahaṇato punappunaṃ karaṇaṃyeva yuttataraṃ dissati. Kasmā? Porāṇasikkhaṃ paccakkhāya navasikkhāgahaṇe purimakammaṃ asampajjitvā pacchimakammasampajjane sati kiñcāpi purimasikkhā natthi, yā paccakkhātabbā, tathāpi navasikkhāya sampajjitattā doso natthi, daharabhāvaṃ pattopi yuttarūpoyeva.
然而,某些比库舍弃旧学而仅受持新学,这些比库依新学而成为年少者。如此行事者,见到自己极具功德的较新比库,欲亲近彼人,欲使彼人成为长于自己者,欲使自己成为年少者,以法敬而行,应是适当的。然而,欲成就具足学者,应如此行:所谓学者,具足五支时方得成就,戒清净即是其因。因此,若前学已住立,则无舍弃之事,其自然已堕落。前学住立时,唯欲还俗者方行舍弃,非欲为比库者。彼应仅清净四遍净戒。因此,舍弃旧学似不适当。由此,舍弃旧学而受持新学,反复行之似更为适当。为何?舍弃旧学而受持新学时,前甘马不成就而后甘马成就时,虽无应舍弃之前学,然因新学已成就故,无过失,即使成为年少者,亦确实适当。
Yadi purimakammampi pacchimakammampi sampajjatiyeva, evaṃ sati purimasikkhāya paccakkhānaṃ niratthakaṃ. Pacchimasikkhāya ṭhitopi daharabhāvaṃ pattattā ayuttarūpo. Yadi pana purimakammameva sampajjati, na pacchimakammaṃ, evaṃ sati pubbe ṭhitaporāṇasikkhāpi paccakkhānena patitā. Pacchimasikkhāpi pacchimakammassa pañcannaṃ vipattīnaṃ aññatarena yogato na sampajjati, tasmā purimasikkhāya ca patitattā pacchimasikkhāya ca aladdhattā ubhato bhaṭṭhattā ayuttova hoti. Porāṇasikkhaṃ appaccakkhāya navasikkhāgahaṇe pana sati purimakammaṃ sampannaṃ hutvā pacchimakammaṃ asampannaṃ hontampi purimasikkhāya patiṭṭhitoyeva, purimaṃ asampannaṃ hutvā pacchimaṃ sampannampi pacchimasikkhāya ṭhito eva. Purimapacchimakammadvayampi pañcahaṅgehi sampannampi daḷhikammathiratarabhūtāya purimasikkhāya ṭhitoyeva so bhikkhu hoti, tasmā purimasikkhaṃ paccakkhāya navasikkhāgahaṇato purimasikkhaṃ appaccakkhāya punappunaṃ navasikkhāgahaṇaṃ yuttataraṃ hotīti daṭṭhabbaṃ.
若前甘马与后甘马皆成就,如此时,舍弃前学则无意义。虽住立于后学,因成为年少者故,不适当。然而,若仅前甘马成就,后甘马不成就,如此时,先前住立之旧学亦因舍弃而堕落。后学亦因后甘马之五种失坏中任一之缘故而不成就。因此,因前学已堕落、后学未得故,两边皆失,确实不适当。然而,不舍弃旧学而受持新学时,前甘马成就而后甘马不成就者,亦确实住立于前学;前者不成就而后者成就者,亦确实住立于后学。前后二甘马皆以五支成就者,彼比库确实住立于更坚固、更稳固之前学。因此,应见:相较于舍弃前学而受持新学,不舍弃前学而反复受持新学更为适当。
Imaṃ pana punappunaṃ karontānaṃ ācariyānaṃ vādaṃ amanasikarontā aññe ācariyā anekappakāraṃ anicchitakathaṃ kathenti. Kathaṃ? Ekacce therā evaṃ vadanti ‘‘kiṃ ime bhikkhū evaṃ karontā pārājikappattaṃ bhikkhuṃ puna sikkhāya patiṭṭhāpessāmāti maññantī’’ti. Te therā punappunaṃ kammavācaṃ bhaṇante bhikkhū disvā ‘‘ime bhikkhū iminā kāraṇena evaṃ karontī’’ti cintetvā evamāhaṃsu. Ekacce pana therā ‘‘kasmā ime bhikkhū punappunaṃ karonti, yathā nāma asani ekavārameva patantī satte jīvitakkhayaṃ pāpeti, evameva bhagavato āṇābhūtā kammavācā ekavāraṃ bhaṇamānā kammaṃ sijjhāpeti, na anekavāra’’nti, tepi ‘‘kammasijjhanatthāya punappunaṃ bhaṇantī’’ti cintetvā evamāhaṃsu. Bahavo pana bhikkhū punappunaṃ karonte disvā evaṃ vadanti ‘‘ime bhikkhū ācariyupajjhāyehi dinnasikkhaṃ asaddahantā evaṃ karonti, ācariyupajjhāyaguṇāparādhakā ete samaṇā’’ti. Te ‘‘pubbasikkhaṃ asaddahitvā punappunaṃ karontī’’ti maññantā evamāhaṃsu.
然而,不作意反复行此之诸老师之说,其他老师说种种非所欲说。如何?某些长老如此说:『这些比库如此行,是否认为将使已犯巴拉基咖之比库再住立于学?』这些长老见反复诵甘马语之比库,思惟『这些比库因此缘故如此行』而如此说。然而,某些长老说:『为何这些比库反复行?譬如雷电仅一次降下即令有情命终,如是世尊之教令所成之甘马语,诵一次即成就甘马,非多次。』彼等亦思惟『为成就甘马而反复诵』而如此说。然而,众多比库见反复行者,如此说:『这些比库不信老师与依止师所授之学而如此行,这些沙门是对老师与依止师之功德有罪者。』彼等认为『不信前学而反复行』而如此说。
Apare pana therā ‘‘paṭhamaṃ upasampadakammavācābhaṇanakāleyeva punappunaṃ vattabbaṃ, na aparabhāge’’ti, tattha kāraṇaṃ heṭṭhā vuttameva. Aññe evamāhaṃsu ‘‘ñattidutiyakammavācāyameva punappunaṃ vattabbanti aṭṭhakathāyaṃ vuttaṃ, na ñatticatutthakamme, atha ca panime bhikkhū ñatticatutthakammabhūtāya upasampadakammavācāya punappunaṃ karonti, etaṃ aṭṭhakathāya na sametī’’ti, taṃ nītatthameva gahetvā vadiṃsu. Neyyatthato pana iminā nayena catūsupi kammesu punappunaṃ kātabbanti dasseti. Kammasaṅkarameva hi ñattidutiyakamme visesato vadati, punappunaṃ vattabbabhāvo pana sabbesūti daṭṭhabbo. Teneva hi ñatticatutthakammavācāya upasampannaṭṭhāneyeva pubbe anupasampannassa puggalassa pacchā upasampajjitabbabhāvo aṭṭhakathāyaṃ vuttoti.
另有长老说:『最初达上甘马语诵时即应反复说,非于后时。』其中,理由已于下文说。其他人如此说:『注疏中说仅于白二甘马应反复说,非于白四甘马。然而这些比库于白四甘马所成之达上甘马语反复行,此与注疏不合。』彼等仅取其直接义而说。然而,从间接义而言,以此方式显示于四种甘马皆应反复行。确实,于白二甘马特别说甘马混杂,然而应反复说之性质应见于一切。正因如此,注疏中说:于白四甘马语达上之处,先前未达上之人后来应达上。
Paṭipucchākaraṇīyādīsupīti ettha ādisaddena paṭiṃññāya karaṇīyādayo saṅgaṇhāti. Tattha paṭipucchāya karaṇīyaṃ appaṭipucchā karotīti pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karoti. Paṭiññāya karaṇīyaṃ appaṭiññāya karotīti paṭiññaṃ āropetvā yathādinnāya paṭiññāya kātabbaṃ apaṭiññāya paṭiññaṃ akarontassa vilapantassa balakkārena karoti. Sativinayārahassāti dabbamallaputtattherasadisassa khīṇāsavassa. Amūḷhavinayārahassāti gaggabhikkhusadisassa ummattakassa. Tassapāpiyasikakammārahassāti upavāḷabhikkhusadisassa ussannapāpassa. Tajjanīyakammārahassāti paṇḍakalohitakabhikkhusadisassa bhaṇḍanakārakassa. Niyasakammārahassāti seyyasakabhikkhusadisassa abhiṇhāpattikassa. Pabbājanīyakammārahassāti assajipunabbasukabhikkhusadisassa kuladūsakassa. Paṭisāraṇīyakammārahassāti sudhammabhikkhusaasassa upāsake jātiādīhi dūsentassa. Ukkhepanīyakammārahassāti channabhikkhusadisassa āpattiṃ apassantassa āpattiṃ adesentassa ariṭṭhabhikkhusadisassa micchādiṭṭhiṃ avissajjentassa. Parivāsārahassāti paṭicchannasaṅghādisesāpattikassa. Mūlāyapaṭikassanārahassāti antarāpattiṃ āpannassa. Mānattārahanti appaṭicchannasaṅghādisesāpattikaṃ. Abbhānārahanti ciṇṇamānattaṃ bhikkhuṃ. Upasampādetīti upasampadakammaṃ karoti.
『于应询问等』,此中以『等』字摄取应承诺等。其中,应询问而不询问行者,应询问、应诘问、应提醒而行,不询问、不诘问、不提醒而行。应承诺而不承诺行者,应令承诺、依所授之承诺而行,对未承诺、未作承诺、哀号者以强力而行。『应忆念调伏者』,如答巴马喇子长老般之漏尽者。『应不痴调伏者』,如嘎嘎比库般之发狂者。『应惩彼过甘马者』,如伍波瓦喇比库般之罪恶增盛者。『应诃责甘马者』,如般哒咖罗希德咖比库般之作诤论者。『应驱摈甘马者』,如谢亚萨咖比库般之频犯罪者。『应灭摈甘马者』,如阿沙基与布那巴苏咖比库般之破坏俗家者。『应下意甘马者』,如苏达玛比库般之以种姓等诽谤近事者。『应举罪甘马者』,如禅那比库般之不见罪者、不忏罪者、如阿利德他比库般之不舍邪见者。『应别住者』,覆藏桑喀地谢萨罪者。『应退回原本者』,犯中间罪者。『应僧悦者』,不覆藏桑喀地谢萨罪者。『应出罪者』,已行僧悦之比库。『令达上』者,行达上甘马。
Anuposatheuposathaṃ karotīti anuposathadivase uposathaṃ karoti. Uposathadivaso nāma ṭhapetvā kattikamāsaṃ avasesesu ekādasasu māsesu bhinnassa saṅghassa sāmaggidivaso ca yathāvuttā cātuddasapannarasā ca, etaṃ tippakārampi uposathadivasaṃ ṭhapetvā aññasmiṃ divase uposathaṃ karonto anuposathe uposathaṃ karoti nāma. Yatra hi pattacīvarādiatthāya appamattakena kāraṇena vivadantā uposathaṃ vā pavāraṇaṃ vā ṭhapenti, tattha tasmiṃ adhikaraṇe vinicchite ‘‘samaggā jātamhā’’ti antarā sāmaggīuposathaṃ kātuṃ na labhanti, karontehi anuposathe uposatho kato nāma hoti.
『于非伍波萨他行伍波萨他』者,于非伍波萨他日行伍波萨他。所谓伍波萨他日者,除咖提咖月外,于其余十一月中,分裂僧团之和合日,及如所说之十四日与十五日,除此三种伍波萨他日外,于其他日行伍波萨他者,名为于非伍波萨他行伍波萨他。确实,于彼处,为衣钵等之利益,以微小因缘而诤论,停止伍波萨他或自恣,于彼诤事决断后,『我们已成和合』,于中间不得行和合伍波萨他,行者名为于非伍波萨他行伍波萨他。
Appavāraṇāya pavāretīti appavāraṇadivase pavāreti. Pavāraṇadivaso nāma ekasmiṃ kattikamāse bhinnassa saṅghassa sāmaggidivaso ca paccukkaḍḍhitvā ṭhapitadivaso ca dve ca puṇṇamāsiyo, etaṃ catubbidhaṃ pavāraṇadivasaṃ ṭhapetvā aññasmiṃ divase pavārento appavāraṇāya pavāreti nāma. Idhāpi appamattakassa vivādassa vūpasame sāmaggīpavāraṇaṃ kātuṃ na labhanti. Karontehi appavāraṇāya pavāraṇā katā hotīti ayaṃ aṭṭhakathāpāṭho (pari. aṭṭha. 483).
「于非自恣日自恣」者,于非自恣日自恣也。所谓「自恣日」者,即一咖提咖月中,分裂僧团之和合日、延期安置日、以及两个满月日,除此四种自恣日外,于其他日自恣者,名为「于非自恣日自恣」。此处亦因微小诤事之平息而不得行和合自恣。行者所行之自恣,即为「于非自恣日所行之自恣」。此为注疏文句。
‘‘Ummattakassa bhikkhuno ummattakasammuti ummattakena yācitvā kate asammukhāpi dātuṃ vaṭṭati, tattha nisinnepi na kuppati niyamābhāvato. Asammukhā kate pana dosābhāvaṃ dassetuṃ ‘asammukhā kataṃ sukataṃ hotī’ti vuttaṃ. Dūtena upasampadā pana sammukhā kātuṃ na sakkā kammavācānānattasambhavato. Pattanikkujjanādayo hatthapāsato apanītamattepi kātuṃ vaṭṭanti. Saṅghasammukhatātiādīsu yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhato hoti, sammukhībhūtā na paṭikkosanti, ayaṃ saṅghasammukhatā. Yena dhammena yena vinayena yena satthusāsanena saṅgho kammaṃ karoti, ayaṃ dhammasammukhatā vinayasammukhatā. Tattha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anussāvanasampadā ca. Yassa saṅgho kammaṃ karoti, tassa sammukhābhāvo puggalasammukhatā. Kattikamāsassa pavāraṇamāsattā ‘ṭhapetvā kattikamāsa’nti vuttaṃ. Paccukkaḍḍhitvā ṭhapitadivaso cāti kāḷapakkhe cātuddasiṃ pannarasiṃ vā sandhāya vuttaṃ. Dve puṇṇamāsiyoti paṭhamapacchimavassūpagatānaṃ vasena vutta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.483) āgataṃ.
「对于癫狂比库,以癫狂想,由癫狂者请求而作,即使不现前亦可给与,于彼处坐亦不坏,因无定规故。然为显示不现前而作无过失,故说『不现前而作为善作』。但由使者达上则不可不现前而作,因甘马语各异不可能故。钵之覆藏等,即使仅移出手臂范围亦可作。于『僧团现前』等中,凡应得甘马之诸比库已来,应给欲者之欲已给,现前者不反对,此为僧团现前。僧团依何法、何律、何导师教而作甘马,此为法现前、律现前。其中,『法』者,真实事也。『律』者,举罪与忆念也。『导师教』者,白具足与宣告具足也。僧团为之作甘马者之现前,为人现前。因咖提咖月为自恣月故,说『除咖提咖月』。『延期安置日』者,指黑分十四日或十五日而说。『两个满月日』者,依前瓦萨与后瓦萨入者而说。」此出自《义灯钞》。
‘‘Ṭhapitauposathapavāraṇānaṃ kattikamāse sāmaggiyā katāya sāmaggīpavāraṇaṃ muñcitvā uposathaṃ kātuṃ na vaṭṭatīti āha ‘ṭhapetvā kattikamāsa’nti. Sace pana tesaṃ nānāsīmāsu mahāpavāraṇāya visuṃ pavāritānaṃ kattikamāsabbhantare sāmaggī hoti, sāmaggīuposatho eva tehi kātabbo, na pavāraṇā ekasmiṃ vasse katapavāraṇānaṃ puna pavāraṇāya avihitattā. Sāmaggīdivaso hotīti anuposathadivase sāmaggīkaraṇaṃ sandhāya vuttaṃ. Sace pana cātuddasiyaṃ pannarasiyaṃ vā saṅgho sāmaggiṃ karoti, tadā sāmaggīuposathadivaso na hoti, cātuddasīpannarasīuposathova hoti. Upari pavāraṇāyapi eseva nayo. Paccukkaḍḍhitvā ṭhapitadivaso cāti bhaṇḍanakārakehi upaddutā vā kenacideva karaṇīyena pavāraṇasaṅgahaṃ vā katvā ṭhapito kāḷapakkhacātuddasīdivaso ca. Dve ca puṇṇamāsiyoti pubbakattikapuṇṇamā pacchimakattikapuṇṇamā cāti dve puṇṇamāsiyo. Etaṃcatubbidhanti puṇṇamāsidvayena saddhiṃ sāmaggīpavāraṇaṃ cātuddasīpavāraṇañca sampiṇḍetvā, idañca pakaticārittavasena vuttaṃ. Tathārūpapaccaye pana sati ubhinnaṃ puṇṇamāsīnaṃ purimā dve cātuddasiyo, kāḷapakkhacātuddasiyā anantarā pannarasīpīti imepi tayo divasā pavāraṇādivasā evāti imaṃ sattavidhampi pavāraṇādivasaṃ ṭhapetvā aññasmiṃ divase pavāretuṃ na vaṭṭatī’’ti vimativinodaniyaṃ (vi. vi. ṭī. parivāra 2.483) āgataṃ.
「『除咖提咖月』者,谓安置伍波萨他与自恣者,于咖提咖月以和合而作和合自恣后,除自恣外不可作伍波萨他。然若彼等于不同界于大自恣日各别自恣后,于咖提咖月内和合,则彼等应仅作和合伍波萨他,非自恣,因一瓦萨中已作自恣者不再规定自恣故。『和合日』者,指于非伍波萨他日作和合而说。然若僧团于十四日或十五日作和合,则彼时非和合伍波萨他日,仅为十四日十五日伍波萨他。于上述自恣亦此同理。『延期安置日』者,被诤事制造者扰乱,或因某应作事而取自恣之摄受而安置之黑分十四日也。『两个满月日』者,前咖提咖满月与后咖提咖满月,此为两满月日。『此四种』者,与满月日二者一起,合和合自恣与十四日自恣,此依常规行相而说。然若有如是因缘,两满月日之前二个十四日、黑分十四日之后十五日,此等三日亦为自恣日,除此七种自恣日外,于其他日不可自恣。」此出自《疑惑破除钞》。
Evaṃ vatthuvipattivinicchayaṃ dassetvā idāni ñattivipattivinicchayaṃ anussāvanavipattivinicchayañca dassento ‘‘ñattito vipattiyaṃ panā’’tiādimāha. Tattha pañcamañattivipattiyaṃ ‘‘pacchā vā ñattiṃ ṭhapetī’’ti etassa saṃvaṇṇanāyaṃ anussāvanakammaṃ katvāti paṭhamaṃ anussāvanaṃ sāvetvā ‘‘esā ñattī’’ti anussāvanānantarameva sakalaṃ ñattiṃ vatvā, pariyosāne ‘‘esā ñattī’’ti vatvāti adhippāyo.
如是显示事之失坏决断后,今为显示白之失坏决断与宣告之失坏决断,说「于白之失坏」等。其中,于第五白失坏中,「或后置白」之解释为:作宣告甘马后,先宣告第一次,于宣告之后即说全部白,于终了说「此为白」,此为意趣。
§252
252. Catutthaanussāvanavipattisaṃvaṇṇanāyaṃ ‘‘yvāyanti byañjanappabhedo adhippeto. Dasadhā byañjanabuddhiyā pabhedoti ettha dasadhā dasavidhena byañjanānaṃ pabhedoti yojetabbaṃ. Kenāyaṃ pabhedoti āha ‘byañjanabuddhiyā’ti. Yathādhippetatthabyañjanato byañjanasaṅkhātānaṃ akkharānaṃ janikā buddhi byañjanabuddhi, tāya byañjanabuddhiyā, akkharasamuṭṭhāpakacittabhedenevāti attho. Yaṃ vā saṃyogaparaṃ katvā vuccati, idampi garukanti yojanā’’ti vimativinodaniyaṃ vuttaṃ.
第四宣告失坏之解释中,「或」者,文字差别之意趣也。「以十种文字想之差别」者,此处应连结为「以十种方式之文字差别」。何者为此差别?说「以文字想」。如所意趣义之文字,生文字所摄之字母者为想,为文字想,以彼文字想,即以生字母之心差别之意。或者,以连结为后而说,此亦为重,此为连结。此出自《疑惑破除钞》。
Sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.485) pana ‘‘ṭhānakaraṇāni sithilāni katvā uccāretabbamakkharaṃ sithilaṃ, tāniyeva dhanitāni asithilāni katvā uccāretabbamakkharaṃ dhanitaṃ. Dvimattakālaṃ dīghaṃ, ekamattakālaṃ rassaṃ. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca. Saṃyogo paro etasmāti saṃyogaparo. Na saṃyogaparo asaṃyogaparo ‘āyasmato buddharakkhitatherassa yassa na khamatī’ti ettha ta-kāra na-kārasahitāro asaṃyogaparo. Karaṇānīti kaṇṭhādīni’’ iti ettakaṃ vuttaṃ.
然《义灯钞》说:「使发音处松弛而应发之字母为松弛,使彼等紧密不松弛而应发之字母为紧密。二摩多时为长,一摩多时为短。『以十种文字想之差别』者,如是以松弛等,文字想即生字母之心有十种差别。一切字母皆为心所生,如所意趣义之文字即为文字。『连结为后』者,连结在后也。非连结为后者为非连结为后,『于具寿佛护长老,若不许者』中,『达』字与『那』字相连之『罗』为非连结为后。『发音处』者,喉等也。」仅说此许。
Puna vimativinodaniyaṃ (vi. vi. ṭī. parivāra 2.485) ‘‘tattha āyasmatotiādīsu sarānantaritāni sa-kāra ma-kārādibyañjanāni ‘saṃyogo’ti vuccanti. Yo saṃyogo paro yassa a-kārādino, so saṃyogaparo nāma. Rassanti a-kārādibyañjanarahitaṃ padaṃ. Asaṃyogaparanti ‘yassa na khamatī’tiādīsu sa-kāra na-kārādibyañjanasahitaṃ padaṃ sandhāya vuttaṃ. Ta-kārassa tha-kāraṃ akatvā ‘suṇātu me’tiādiṃ avatvā vaggantare sithilameva katvā ‘suṇāṭu me’tiādiṃ vadantopi duruttaṃ karotiyeva ṭhapetvā anurūpaṃ ādesaṃ. Yañhi ‘saccikatthaparamatthenā’ti vattabbe ‘saccikaṭṭhaparamaṭṭhenā’ti ca ‘atthakathā’ti ca vattabbe ‘aṭṭhakathā’ti ca tattha tattha vuccati, tādisaṃ pāḷiaṭṭhakathādīsu diṭṭhapayogaṃ tadanurūpañca vattuṃ vaṭṭati, tato aññaṃ na vaṭṭati. Tenāha ‘anukkamāgataṃ paveṇiṃ avināsentenā’tiādi. ‘Dīghe vattabbe rassa’ntiādīsu ‘bhikkhūna’nti vattabbe ‘bhikkhuna’nti vā ‘bahūsū’ti vattabbe ‘bahusū’ti vā ‘nakkhamatī’ti vattabbe ‘na khamatī’ti vā ‘upasampadāpekkho’ti vattabbe ‘upasampadāpekho’ti vā evaṃ anurūpaṭṭhānesu eva dīgharassādirassadīghādivasena parivattetuṃ vaṭṭati, na pana ‘nāgo’ti vattabbe ‘nago’ti vā ‘saṅgho’ti vattabbe ‘sagho’ti vā ‘tisso’ti vattabbe ‘tiso’ti vā ‘yācatī’ti vattabbe ‘yācantī’ti vā evaṃ ananurūpaṭṭhānesu vattuṃ . Sambandhaṃ pana vavatthānañca sabbathāpi vaṭṭatīti gahetabba’’nti āgataṃ. Sesāni aṭṭhakathāyaṃ vuttanayeneva suṭṭhu sallakkhetabbāni.
又,《疑惑消除》(律藏复注·篇集 2.485)中说:「在『具寿』等词中,与元音相邻的 sa 字母、ma 字母等辅音,称为『连音』。凡连音在某个 a 字母等之后者,名为『连音后』。『短音』者,指无 a 字母等辅音的词。『非连音后』者,是指『若不许可』等处,就含有 sa 字母、na 字母等辅音的词而说。若不将 ta 字母作成 tha 字母,不说『请听我』等,而在音节之间松弛地说成『请听我』等,也确实造成误读,除了相应的替换。因为在应说『以真实义第一义』处说成『以真实义第一义』,在应说『义注』处说成『义注』,在那些地方如此说,像那样在圣典、义注等中所见的用法及与其相应者,允许说,其他则不允许。因此说『不破坏依次第而来的传统』等。在『应说长音处说短音』等中,在应说『诸比库』处说成『诸比库』,或在应说『众多』处说成『众多』,或在应说『不许可』处说成『不许可』,或在应说『求达上者』处说成『求达上者』,如是仅在相应之处,允许以长短音、短长音等方式转换,但不允许在应说『龙』处说成『龙』,或在应说『僧团』处说成『僧团』,或在应说『三』处说成『三』,或在应说『乞求』处说成『乞求』,如是在不相应之处说。但应理解,关联与确定在一切处都允许。」如是已说。其余诸项,应依义注中所说之法善加观察。
§253
253. Sīmavipattivinicchayo pana heṭṭhā sīmakathāyaṃ sabbena kathito, tasmā tattha vuttanayeneva gahetabbo.
253. 界羯磨失坏之抉择,已在下文界说中全部说明,因此应依彼处所说之法理解。
Parisavipattikathāya catuvaggakaraṇeti catuvaggena saṅghena kattabbe. Anissāritāti uposathaṭṭhapanādinā vā laddhinānāsaṃvāsakabhāvena vā na bahikatā. Aṭṭhakathāyañhi ‘‘apakatattassāti ukkhittakassa vā yassa vā uposathapavāraṇā ṭhapitā hontī’’ti (pari. aṭṭha. 425) vuttattā ṭhapitauposathapavāraṇo bhikkhu apakatatto evāti gahetabbaṃ. Parisuddhasīlāti pārājikaṃ anāpannā adhippetā. Parivāsādikammesu pana garukaṭṭhāpi apakatattā evāti gahetabbaṃ. Avasesā…pe… chandārahāva hontīti hatthapāsaṃ vijahitvā ṭhite sandhāya vuttaṃ, avijahitvā ṭhitā pana chandārahā na honti, tepi catuvaggādito adhikā hatthapāsaṃ vijahitvāva chandārahā honti, tasmā saṅghato hatthapāsaṃ vijahitvā ṭhiteneva chando vā pārisuddhi vā dātabbā.
在众失坏说中,『以四人众作』者,指应由四人众僧团作。『未被驱出』者,指未以停止伍波萨他等,或以获得别众之状态而被驱出。因为义注中说『未作羯磨者,指被举罪者,或其伍波萨他、自恣被停止者』(篇集注 425),故应理解,伍波萨他、自恣被停止之比库,即是未作羯磨者。『戒清净』者,意指未犯巴拉基咖。但在别住等甘马中,应理解,即使犯重罪者,也因未作羯磨而可参与。『其余……乃至……仅是欲与清净之受持者』者,是就离开手臂所及范围而住者而说,未离开而住者则非欲之受持者,他们也只有超过四人众,离开手臂所及范围,才是欲之受持者,因此应由离开僧团手臂所及范围而住者给与欲或清净。
Sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.488) pana ‘‘anukkhittā pārājikaṃ anāpannā ca pakatattāti āha ‘pakatattā anukkhittā’tiādi. Tattha anissāritāti purimapadasseva vevacanaṃ. Parisuddhasīlāti pārājikaṃ anāpannā. Na tesaṃ chando vā pārisuddhi vā etīti tīsu dvīsu vā nisinnesu ekassa vā dvinnaṃ vā chandapārisuddhi āhaṭāpi anāhaṭāva hotīti adhippāyo’’ti āgato. Evaṃ pāḷiyañca aṭṭhakathāya ca catunnampi kammānaṃ sampatti ca vipatti ca āgatā, ṭīkācariyehi ca vinicchitā, tasmā aṭṭhakathāyaṃ vuttanayeneva cattāri kammāni kattabbāni, na avuttanayena. Vuttañhi samantapāsādikāyaṃ (pārā. aṭṭha. 1. ganthārambhakathā; 2.431) –
但《义理明灯》(义理复注·篇集 3.488)中说:「『未被举罪、未犯巴拉基咖且已作羯磨』,故说『已作羯磨、未被举罪』等。其中『未被驱出』者,是前词之同义语。『戒清净』者,指未犯巴拉基咖。『彼等之欲或清净不成』者,意指在三人或二人坐时,一人或二人之欲与清净即使被带来,也如同未带来。」如是已说。如是在圣典与义注中,四种甘马之成就与失坏皆已说明,复注师们也已抉择,因此应依义注所说之法作四种甘马,不应依未说之法。《善见》(波罗夷注 1. 论藏开始说;2.431)中已说:
‘‘Buddhena dhammo vinayo ca vutto;
「佛陀已说法与律,
Yo tassa puttehi tatheva ñāto;
「其子弟们如是了知;」
So yehi tesaṃ matimaccajantā;
彼等智者先辈们,
Yasmā pure aṭṭhakathā akaṃsu.
昔日所造诸注疏。
‘‘Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;
是故凡于注疏中所说者,
Taṃ vajjayitvāna pamādalekhaṃ;
除却放逸之文字,
Sabbampi sikkhāsu sagāravānaṃ;
一切于诸学处恭敬者,
Yasmā pamāṇaṃ idha paṇḍitāna’’nti.
于此乃是智者之量准。
Imasmiñhi kammavagge apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṭṭhānaṃ ekādasavipattisīmavimuttaṃ baddhasīmabhūtaṃyeva vuttaṃ, ‘‘ekādasahi ākārehi sīmato kammāni vipajjantī’’ti (pari. 486) vacanato na abaddhaupacārasīmabhūtaṃ. Na hi tattha ekādasavipatti atthi. Aṭṭhakathāyampi (pari. aṭṭha. 482) ‘‘apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kamma’’nti apalokanakammassāpi baddhasīmāyameva kattabbabhāvo vutto, na upacārasīmāyaṃ. Na hi tattha sīmaṭṭhakasaṅghasodhanañca chandārahānañca atthi, antosīmaṃ paviṭṭhapaviṭṭhānaṃ saṅghalābho dātabboyeva hoti, tasmā ‘‘ñattikammabhūtaṃ uposathapavāraṇākammaṃ abaddhasīmavihārepi kattabba’’nti gaṇhantānaṃ ācariyānaṃ vādopi ‘‘ñattidutiyakammabhūtaṃ kathinadānakammaṃ upacārasīmāyameva kattabba’’nti gaṇhantānaṃ ācariyānaṃ vādopi pāḷivirodho aṭṭhakathāvirodho ca hotīti veditabbo. Yamettha vattabbaṃ, taṃ uposathapavāraṇakathāvaṇṇanāyañca kathinakathāvaṇṇanāyañca vuttaṃ, atthikehi tattha suṭṭhu oloketvā saṃsayo vinodetabbo.
在此业品中,求听等四种甘马的施行处所,已说为从十一种结界解脱的、属于结界之地,依据「以十一种方式,甘马从结界败坏」之语,非属未结界的近行界之地。因为在那里不存在十一种败坏。在注疏中亦说「所谓求听甘马者,清查结界内僧团后,取来欲不在者之欲,以和合僧团之允许,告知三次后应作之甘马」,求听甘马亦说应在结界中作,非在近行界中。因为在那里不存在清查结界内僧团及取来欲不在者之欲,对进入结界内者应给予僧团利益。因此,应知采取「属于单白甘马的伍波萨他、巴瓦拉那甘马,在未结界的住处亦应作」之诸老师的主张,以及采取「属于白二甘马的咖提那衣施与甘马,应在近行界中作」之诸老师的主张,皆与圣典相违、与注疏相违。在此应说者,已在伍波萨他、巴瓦拉那论述的解释中及咖提那衣论述的解释中说,有需要者应在那里善加审察,断除疑惑。
Idāni sabbe bhikkhū lekhakārehi paricayavasena sabbaganthānaṃ ādimhi likhitaṃ mahānamakkārapāṭhaṃ saraṇagamanassa, kammavācāya ca ārambhakāle mahatā ussāhena bhaṇanti, so pana pāṭho neva saraṇagamanapariyāpanno, na kammavācāpariyāpanno, nāpi kammavācāya pubbakaraṇapariyāpanno, tasmiṃ abhaṇitepi na saraṇagamanassa vā kammavācāya vā hāni atthi, na bhaṇite vaḍḍhi, tasmā pakaraṇācariyā saraṇagamanārambhepi kammavācārambhepi tassa mahānamakkārapāṭhassa vaṇṇanaṃ na vadanti, vadanto pana ‘‘bhagavato arahato sammāsambuddhassa’’ iti padānaṃ attho visuddhimaggasamantapāsādikāsāratthadīpanīādippakaraṇesu ‘‘bhagavā arahaṃ sammāsambuddho’’ itipadānaṃ attho viya vitthārena vattabbo siyā, evaṃ santepi bhagavato yathābhūtaguṇadīpanavasena pavattattā sabbepi ācariyā sabbesu ganthārambhesu tikkhattuṃ maṅgalatthaṃ bhaṇanti. Bhaṇantehi ca pana na-kāra mo-kārādīnaṃ ṭhānakaraṇādisampadaṃ ahāpentena sithiladhanitadīgharassādivisesaṃ manasi karontena samaṇasāruppena parimaṇḍalena padabyañjanena bhaṇitabbo hoti, na atiāyatakena gītasaddasadisena saddena. Vuttañhetaṃ bhagavatā ‘‘na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo, yo gāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 249).
现在一切比库,因与书写者熟识之缘故,在一切论书之始所写的大礼敬文,在归依及甘马语开始时以极大热诚诵念,然而那文句既非归依所摄,亦非甘马语所摄,亦非甘马语的前行所摄,即使不诵念它,归依或甘马语亦无损失,诵念亦无增益,因此论书诸老师在归依开始时或甘马语开始时不说那大礼敬文的解释,若说者,「世尊、阿拉汉、正自觉者」等句之义,应如清净道论、善见律注、义理灯等论书中「世尊、阿拉汉、正自觉者」等句之义般详细说。即使如此,因为以显示世尊真实功德之缘故而转起,一切老师在一切论书开始时为吉祥之故诵念三次。诵念者应以不失去那字、摩字等的发音部位等圆满,心念松紧、长短等差别,以适合沙门的、圆满的、句文,诵念,非以过度延长的、类似歌声的声音。因为世尊已说「诸比库,不应以延长的歌声唱诵法,若唱诵者,犯恶作」。
‘‘Ekamatto bhave rasso, dvimatto dīghamuccate;
「一音量为短,二音量称为长;
Timatto tu pluto ñeyyo, byañjanañcaḍḍhamattika’’nti. –
三音量应知为超长,辅音则半音量。」
Saddappakaraṇācariyehi vuttaṃ saddalakkhaṇaṃ nissāya na-kārādīsu rassabhūte asare ekamattaṃ, na-byañjane aḍḍhamattaṃ sampiṇḍetvā diyaḍḍhamattakālaṃ pamāṇaṃ katvā uccārīyate. Mo-kārādīsu dīghabhūte o-kārādisare dvimattaṃ, ma-kārādibyañjane aḍḍhamattaṃ sampiṇḍetvā aḍḍhateyyamattākālaṃ pamāṇaṃ katvā uccārīyate, na tato uddhanti. Nanu ‘‘pluto timatto ñeyyo’’ti vuttanti? Saccaṃ, sā pana dūrato avhāyanādīsuyeva labbhati, nāññattha. Vuttañhi kārikāyaṃ –
依声论诸老师所说的声相,在那字等短音元音一音量,在那辅音半音量,合计一又半音量为量度而发音。在摩字等长音欧字等元音二音量,在摩字等辅音半音量,合计二又半音量为量度而发音,不超过那个。岂非已说「超长应知三音量」耶?真实,然而那仅在远处呼唤、歌唱等处得,非在其他处。因为已在偈颂中说:
‘‘Dūrato avhāne gīte, tatheva rodanepi ca;
「在远处呼唤、歌唱中,以及在哭泣中;
Plutā timattikā vuttā, sabbete nettha gayhare’’ti. –
「诸长音,已说为三摩拉,此等一切在此处不应取。」
Kittakena pana kālena ekamattā viññeyyāti? Akkhinimisaummisamattakālenāti ācariyā. Eke pana ācariyā ‘‘aṅguliphoṭanakālappamāṇenā’’ti vadanti. Vuttañhi ācariyadhammasenāpatittherena –
然而,以多少时间应知一摩拉耶?诸老师言:「以眨眼开合之量的时间。」然而,某些老师说:「以弹指时间之量。」因为老师达摩谢那巴帝长老已说:
‘‘Pamāṇaṃ ekamattassa, nimisummisatobravuṃ;
「一摩拉之量,彼等说为眨眼开合;亦以弹指时间之量而说。」
Aṅguliphoṭakālassa, pamāṇenāpi abravu’’nti.
『以弹指懈怠』者，亦以（如此的）量（标准）而说也。
Evaṃ saddasatthācariyehi vacanato suddharassasaraṭṭhāne ekamattāpamāṇaṃ, sabyañjanarassasaraṭṭhāne diyaḍḍhamattāpamāṇaṃ, suddhadīghasaraṭṭhāne dvimattāpamāṇaṃ, sabyañjanadīghasaraṭṭhāne aḍḍhateyyamattāpamāṇaṃ kālaṃ sallakkhetvā uccārīyate.
如是,由声论诸老师之言,在纯短音之处,观察一摩拉量之时间而发音;在有辅音之短音处,观察一又二分之一摩拉量之时间而发音;在纯长音之处,观察二摩拉量之时间而发音;在有辅音之长音处,观察二又二分之一摩拉量之时间而发音。
Idāni pana bhikkhū mahānamakkārabhaṇane balavaussāhaṃ katvā bhaṇantā rassaṭṭhānesu dvitimattākālaṃ dīghaṭṭhānesu catupañcamattākālaṃ saraṃ paṭhapetvā bhaṇanti, tadayuttaṃ viya dissati. Apare paṭhamavāre bhaṇitvā ‘‘sammāsambuddhassā’’ti pariyosānapadaṃ patvāpi tattha aṭṭhapetvā puna ‘‘namo tassā’’ti bhaṇitvā sa-kāre ṭhapetvā thokaṃ vissamitvā dutiyavāre ‘‘bhagavato’’ti idaṃ ādiṃ katvā yāva pariyosānaṃ bhaṇitvā ṭhapenti. Tatiyavāre pana ādito paṭṭhāya pariyosāne ṭhapenti. Evaṃ bhaṇantañca bahū pasaṃsanti, evaṃ pana kātabbanti neva pāḷiyaṃ, na aṭṭhakathāyaṃ vijjati. Yathā ñatticatutthakamme kariyamāne tīṇi anussāvanāni saddato ca atthato ca abhinnāni aññamaññaṃ saṅkaravirahitāni katvā bhaṇitabbāni, evaṃ mahānamakkārapāṭhe tikkhattuṃ bhaññamāne tayo vārā saddato ca atthato ca abhinne katvā saṅkaravirahite katvā ādito ārabhitvā pariyosāne ṭhapetabbā hontīti.
然而,现今诸比库在诵大礼敬时,用力努力而诵,在短音之处延长音为二三摩拉之时间,在长音之处延长音为四五摩拉之时间而诵,此显现为不适当。另有些人,第一遍诵毕,到达「正自觉者」之结束词后,亦停在那里,再诵「礼敬彼」后停在萨音节,稍作休息后,第二遍以「世尊」此为始而诵至结束后停止。然而第三遍,从开始起至结束而停止。如是诵者,众人赞叹,然而「应如是作」,既不在圣典中,亦不在注疏中可见。如同在作白四甘马时,三次告白,应从声与义皆无差别,彼此无混乱而诵;如是,大礼敬文诵三遍时,三次应从声与义作为无差别,作为无混乱,从开始起至结束而停止。
Tatrāyamekeevaṃ vadanti – yathā nāma javena gacchantassa ṭhātabbaṭṭhānaṃ patvāpi sahasā ṭhātuṃ na sakkoti, ekapādamattaṃ gantvā tiṭṭhati, evaṃ ādito bhaṇantassa balavaussāhattā pariyosāne pattepi ṭhapetuṃ na sakkoti, ‘‘namo tassā’’ti dvipadamattaṃ bhaṇitvā sakkotīti. Evaṃ sante dutiyatatiyavāresu kasmā sakkotīti? Tadā pana dutiyavāre thokaṃ vissamitattā laddhassāso hutvā sakkotīti. Evaṃ te āyasmanto sayameva attānaṃ vighātaṃ pāpenti. Na hi ‘‘mahānamakkāraṃ bhaṇantena paṭhamavāre balavaussāhena bhaṇitabbo’’ti bhagavatā paññatto, dhammasaṅgāhakattherehi vā ṭhapito atthi. Evaṃ sante yathā pātimokkhuddesakena pātimokkhaṃ uddisantena yattakā bhikkhū pātimokkhaṃ suṇanti, tesaṃ savanappamāṇena yāva pariyosānā uddisituṃ attano sarappamāṇaṃ gahetvā pātimokkho uddisitabbo, evaṃ kammavācaṃ bhaṇantenapi sīmamaṇḍale nisinnabhikkhūnaṃ savanappamāṇena yāva pariyosānā attano sarappamāṇaṃ gahetvā bhaṇitabbāti.
在此,有些人如是说——譬如疾行之人,虽已到达应停之处,却不能立即停住,再行一足之量方能停住;如是,从开始诵念者,因力与精勤之故,虽已到达结尾处,亦不能停止,诵『礼敬彼』二足之量后方能停止。若如是,为何在第二、第三遍时能停止?彼时,在第二遍时,因稍作休息而得息,故能停止。如是,彼等具寿自己使自己陷入矛盾。实际上,世尊并未制定『诵大礼敬者,第一遍应以力与精勤诵念』,结集法之长老们亦未如是安立。若如是,正如诵巴帝摩卡者诵巴帝摩卡时,有若干比库听闻巴帝摩卡,应依彼等听闻之量,把握自己声音之量,诵至结尾而诵巴帝摩卡;如是,诵甘马语者亦应依坐于界场中之比库们听闻之量,把握自己声音之量,诵至结尾而诵念。
Apare pana ācariyā mo-kārādīsu o-kārantapadesu aññesaṃ padānaṃ atirekena sarena dvattikkhattuṃ anukaraṇasaddaṃ anubandhāpayamānā bhaṇanti, tesaṃ ācariyānaṃ tādisaṃ bhaṇanaṃ sutvā paricayappattā aññe bhikkhū vā gahaṭṭhā vā aññesaṃ ācariyānaṃ kammavācaṃ na garuṃ karonti, tāya kammavācāya upasampadā alabhitabbā viya maññanti, tādisaṃ pana bhaṇanaṃ tesaṃ ācariyānaṃ sissānusissā eva tathā bhaṇanti, na aññe ācariyā. Te pana porāṇācariyānaṃ sarasampannānaṃ anukaraṇasaddarahitampi sahitaṃ viya khāyamānaṃ suṇantānaṃ atimanorathaṃ saddaṃ sutvā diṭṭhānugatiṃ āpajjantā evaṃ karonti maññe. Na hi vinaye vā saddasatthesu vā tathā bhaṇitabbanti atthi, tasmā vicāretabbametanti.
然而,另有诸老师,在『摩』字等以『欧』字结尾之词中,以超过其他词之声音,二三次连续附加模仿声而诵念。听闻彼等老师如是诵念而熟习之其他比库或在家众,对其他老师之甘马语不作尊重,认为以彼甘马语不能获得达上。然而,如是诵念者,唯彼等老师之弟子与再传弟子如是诵念,其他老师则不然。彼等听闻古代老师们具足声音者,虽无模仿声亦显现如有模仉声般之声音,听闻极悦意之声音后,陷入见随行,我想彼等如是作。实际上,在律中或声论中,并无『应如是诵念』之说,故应审察此事。
Bahū pana bhikkhū ‘‘sithilaṃ dhanitañca dīgharassa’’ntiādinā vinaye kathitavinicchayañca ‘‘ettha pañcasu vaggesū’’tiādinā saddasatthesu katavinicchayañca ajānantā piṭakattayakovidānaṃ vinayadharabahussutattherānaṃ santikā aladdhopadesā hutvā tattha tattha upasampadaṃ karontānaṃ bhikkhūnaṃ vacanameva gahetvā heyyopādeyyaṃ ajānantā pubbe paradesato āgatānaṃ puññavantānaṃ sarasampannānaṃ mahātherānaṃ anosarena bhaṇamānānaṃ saraṃ sutvā tesaṃ theravarānaṃ matiṃ apucchitvāva yathādiṭṭhaṃ yathāsutaṃ likhitvā ṭhapentā anukkamena paṇḍitehi hasitabbaṃ ayuttaṃ kathaṃ dīpentā ‘‘imasmiṃ ṭhāne byagghiyā saddasadisaṃ saddaṃ karonti, imasmiṃ ṭhāne sakuṇiyā saddasadisaṃ saddaṃ karonti, imasmiṃ ṭhāne tambulakasaṭapātaṃ karonti, imasmiṃ ṭhāne dakkhiṇato namantā bhaṇanti, imasmiṃ ṭhāne vāmato namantā bhaṇanti, imasmiṃ ṭhāne vilāsaṃ kurumānā bhaṇantī’’tiādīni vatvā tadeva saddahantā rukkhamūlaumaṅgaleṇādīsu nisīditvā tameva vacanaṃ anusikkhantā tadanurūpaṃ kammavācaṃ bhaṇantā ‘‘ahaṃ kammavācākusalo’’ti vatvā bālajane saññāpetvā tesaṃ tesaṃ upasampadāpekkhānaṃ kammavācaṃ bhaṇanti, ime bhikkhū bhagavato āṇaṃ atikkāmenti, sāsanaṃ osakkāpentīti daṭṭhabbā.
然而,众多比库,不知律中所说『松弛、延长与长音』等之决择,及声论中所作『在此五品中』等之决择,未从三藏通达者、持律者、多闻长老处得到教导,仅取在各处作达上之比库们之言说,不知何者应舍、何者应取,听闻从前从他国来之有福德者、具足声音之大长老们依传承而诵念之声音,未询问彼等长老上首之意见,即依所见、所闻而书写安立,渐次显示智者应笑之不合理之说,说『在此处作如虎之声,在此处作如鸟之声,在此处作槟榔盒落下之声,在此处向右倾而诵念,在此处向左倾而诵念,在此处作妖娆而诵念』等,信受彼说,坐于树下、洞窟、精舍等处,学习彼言说,诵念与彼相应之甘马语,说『我善巧甘马语』,令愚人信受,为彼等求达上者诵甘马语。应见此等比库违越世尊之教令,轻蔑教法。
Athāparepi bhikkhū gāmakāvāsādīsu vasantā paṇḍitānaṃ santike apayirupāsamānā vatthusampattimpi vatthuvipattimpi ñattianussāvanasīmaparisasampattimpi vipattimpi tathato ajānantā bahavo sisse ṭhapetvā pabbajjañca upasampadañca karontā parisaṃ vaḍḍhāpenti, tepi bhagavato sāsanaṃ osakkāpenti, tasmā bhagavato āṇaṃ karontehi lajjīpesalehi bahussutehi sikkhākāmehi sappurisabhikkhūhi evarūpānaṃ bhikkhūnaṃ sahāyakehi upatthambhakehi ekasambhogasaṃvāsakarehi na bhavitabbaṃ. Idāni bhikkhū –
又,另有诸比库,住于村住处等,不亲近智者,不如实知事成就与事不成就、白与随说、界、众成就与不成就,安立众多弟子,作出家与达上,增长众,彼等亦轻蔑世尊之教法。故,行世尊之教令、有惭、善巧、多闻、欲学、善士比库,不应成为如是比库之伴侣、支持者、共食共住者。今,诸比库——
‘‘Ca-kārantaṃ sa-kārantaṃ, ta-kārantasamaṃ vade;
「以『吒』字结尾者,应说如以『萨』字结尾者;
Ña-kārantaṃ la-kārantaṃ, na-kārantasamaṃ vade’’ti. –
以『尼亚』字结尾者,应说如以『纳』字结尾者。」
Imaṃ silokaṃ upanissāya saraṇagamanepi ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti pāṭhaṃ ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti paṭhanti. Kammavācāyampi ‘‘paṭhamaṃ upajjhaṃ gāhāpetabbo’’tiādipāṭhaṃ ‘‘paṭhamaṃ upajjhaṃ gāhāpetabbo’’tiādinā paṭhanti. Ettha yuttitopi āgamatopi kāraṇaṃ cintetabbaṃ.
依此偈颂,在归依时,将「我归依佛」之文句读为「我归依佛」。在甘马语中,亦将「应先令受持伍巴迦」等文句读为「应先令受持伍巴迦」等。此处应从理据与传承两方面思择其因。
Tatrāyaṃ yutticintā – ‘‘ca-kārantaṃ sa-kārantaṃ, ta-kārantasamaṃ vade’’ti ettha ca-kāro tālujo, ta-kāro dantajo, evamete akkharā ṭhānatopi asamānā. Ca-kāro jivhāmajjhakaraṇo, ta-kāro jivhaggakaraṇo, evaṃ karaṇatopi asamānā. Ca-kāro dutiyavaggapariyāpanno, ta-kāro catutthavaggapariyāpanno, evaṃ vaggatopi asamānā. Saṃyogakkharavasena na pubbakkharā sutiṃ labhantā saravisesaṃ pāpuṇanti, teneva ca-kārena saddasatthakārācariyā ‘‘saṃyoge pare rassatta’’nti ca ‘‘saṃyogapubbā e-kāro-kārā rassāiva vattabbā’’ti ca vadanti. Evaṃ sante kathaṃ asamānaṭṭhānikena asamānakaraṇena asamānavaggena saṃyogakkharena laddhasutikā akkharā tato aññena asamānaṭṭhānikena asamānakaraṇena asamānavaggena saṃyogakkharena laddhasamānasutikā bhaveyyuṃ. Na kevalañca ete akkharā asamānaṭṭhānikā asamānakaraṇā asamānavaggāva honti, atha kho anāsannaṭṭhānikā anāsannakaraṇā anāsannavaggā ca honti. Yathā ca vīṇaṃ vādentānaṃ dūre tantissarena tato dūre tantissaro asamāno hoti, evaṃ dūraṭṭhānikena akkharena dūrakaraṇena tato dūraṭṭhāniko dūrakaraṇo samānasutiko kathaṃ bhaveyya, vaggakkharānañca aññamaññaṃ asaṅkaravasena asamānasutivasena pavattanato ‘‘vaggantaṃ vā vagge’’ti sutte niggahitassa vaggantakaraṇe sati aññavaggasmiṃ pare aññavaggantaṃ na pāpuṇāti, ‘‘vagge ghosāghosānaṃ tatiyapaṭhamā’’ti suttena ca asadisadvebhāvakaraṇe aññavagge aññavaggadvebhāvo na hoti.
此中理据之思择如下:「以 ca 字尾者、sa 字尾者,说为与 ta 字尾者相同」,此中 ca 字是颚音,ta 字是齿音,如是这些字母从发音部位而言亦不相同。ca 字以舌中部发音,ta 字以舌尖发音,如是从发音器官而言亦不相同。ca 字属于第二组,ta 字属于第四组,如是从音组而言亦不相同。由于连音字母之故,前字母不得韵律,不获元音之特性,正因此故,声论师诸老师说「连音时前字短化」及「连音前之 e 字、o 字应仅为短音」。如是之时,如何以不同部位、不同器官、不同音组之连音字母所得韵律之字母,能与另一不同部位、不同器官、不同音组之连音字母所得相同韵律?不仅这些字母是不同部位、不同器官、不同音组,而且是非邻近部位、非邻近器官、非邻近音组。如同弹奏琵琶者,远处弦音与更远处弦音不相同,如是以远部位之字母、远器官,如何能与更远部位、远器官者成为相同韵律?又由于音组字母彼此不混合之故、不同韵律之故而转起,在「音组尾或在音组中」之经中,当随鼻音成为音组尾时,若后为另一音组,则不获得另一音组尾。又以「在音组中,有声无声者为第三第一」之经,当作不同之重复时,在另一音组中不成另一音组之重复。
Yadi ca ca-kārantakkharo ta-kārantakkharena samānasutiko siyā, evaṃ sati kiṃ ca-kārantakkharalekhanena sabbattha ta-kārantameva likheyya, tathā pana alikhitvā payogānurūpaṃ paṭhamakkharassa sadisadvebhāvaṭṭhāne ‘‘kacco kaccāyano’’ti, asadisadvebhāvaṭṭhāne ‘‘vaccho vacchāyano’’ti tatiyakkharassa sadisadvebhāvaṭṭhāne ‘‘majjaṃ sammajja’’nti, asadisadvebhāvaṭṭhāne ‘‘upajjhā upajjhāyo’’ti samānaṭṭhānasamānakaraṇasamānavaggakkharānameva dvebhāvo likhīyati, no itaresaṃ, tasmā payogānurūpaṃ ca-kāranta ja-kārantaṭṭhānesu sakavaggasutivaseneva vattabbaṃ, na aññavaggasutivasena. Sa-kārante pana sa-kārassa ta-kārena samānaṭṭhānikattā samānakaraṇattā ca vaggaavaggavasena bhinnepi avaggakkharānaṃ vaggakkharehi sādhāraṇattā ca avaggakkharānaṃ vaggakkharānaṃ viya visuṃ sutiyā abhāvato ca sa-kārantassa ta-kārantabhaṇanaṃ yuttaṃ siyā. Sa-kāropi hi dantajo, ta-kāropi, sa-kāropi jivhaggakaraṇo, ta-kāropi , tasmā samānaṭṭhānikānaṃ samānakaraṇānaṃ akkharānaṃ samānasutibhāvo yutto. Ña-kāranta la-kārantānaṃ na-kārantabhaṇanepi iminā nayena ña-kāranta na-kārantānaṃ asamānasutibhāvo la-kāranta na-kārantānaṃ samānasutibhāvo daṭṭhabboti. Ayamettha yutticintā.
若 ca 字尾之字母与 ta 字尾之字母为相同韵律,如是之时,何必书写 ca 字尾之字母,一切处应仅书写 ta 字尾。然而并非如此书写,而是随应用,在相同重复之处如「咖乔咖吒亚那」,在不同重复之处如「瓦乔瓦吒亚那」,在第三字母相同重复之处如「玛迦桑玛迦」,在不同重复之处如「伍巴迦伍巴迦约」,仅书写相同部位、相同器官、相同音组字母之重复,非其他者。因此随应用,在 ca 字尾、ja 字尾之处,应仅以自组韵律而说,非以他组韵律。然而在 sa 字尾,由于 sa 字与 ta 字同部位、同器官之故,虽以音组与非音组而有别,由于非音组字母与音组字母共通之故,由于非音组字母如音组字母般无别异韵律之故,sa 字尾读为 ta 字尾应是合理的。sa 字亦是齿音,ta 字亦然;sa 字亦以舌尖发音,ta 字亦然。因此相同部位、相同器官之字母成为相同韵律是合理的。ña 字尾、la 字尾读为 na 字尾,亦应以此理路,见 ña 字尾与 na 字尾为不同韵律,la 字尾与 na 字尾为相同韵律。此是此处之理据思择。
Āgamacintā pana evaṃ kātabbā –
传承之思择则应如是作:
‘‘Ca-kārantaṃ sa-kārantaṃ, ta-kārantasamaṃ vade;
「以 ca 字尾者、sa 字尾者,说为与 ta 字尾者相同;
Ña-kārantaṃ la-kārantaṃ, na-kārantasamaṃ vade’’ti. –
以 ña 字尾者、la 字尾者,说为与 na 字尾者相同。」
Ayaṃ siloko kuto pabhavo, kattha āgato, kena kāritoti? Tattha kuto pabhavoti bhagavantasmā vā dhammasaṅgāhakattherehi vā aṭṭhakathācariyehi vā pabhavo. Kattha āgatoti vinaye vā suttante vā abhidhamme vā pāḷiyaṃ vā aṭṭhakathāya vā ṭīkādīsu vā āgato. Kena kāritoti nettiniruttipeṭakopadesakaccāyanappakaraṇakārakena āyasmatā mahākaccāyanattherena vā mukhamattadīpanikārakena vajirabuddhācariyena vā padarūpasiddhikārakena buddhapiyācariyena vā saddanītippakaraṇakārakena aggavaṃsācariyena vā tadaññasatthakārakehi mahātherehi vā kāritoti evaṃ āgamacintāyaṃ sati ayaṃ siloko bhagavantasmā pabhavo dhammasaṅgāhakattherehi vā aṭṭhakathācariyehi vāti na paññāyati. ‘‘Vinaye vā suttante vā abhidhamme vā pāḷiyaṃ vā aṭṭhakathāya vā ṭīkāsu vā āgato’’ti hi na sakkā vattuṃ. Kaccāyanācariyādīhi saddasatthakārakehi ācariyehi katotipi na dissati. Evaṃ sante appāṭihīrakataṃ idaṃ vacanaṃ āpajjati.
此偈颂从何而来?从何处传来?由谁所作?其中,「从何而来」者,从世尊而来,或从结集法者长老们而来,或从注疏阿阇梨们而来。「从何处传来」者,从律藏而来,或从经藏而来,或从阿毗达摩而来,或从圣典而来,或从注疏而来,或从复注等而来。「由谁所作」者,由制作《导论》《语法》《譬喻》《教授》《咖吒亚那论》等论书的具寿玛哈咖吒那长老所作,或由制作《口诵灯》的瓦基拉佛陀阿阇梨所作,或由制作《词形成就》的佛护阿阇梨所作,或由制作《声明论》的阿嘎旺萨阿阇梨所作,或由其他制作论书的大长老们所作。如是对传承作思惟时,此偈颂是从世尊而来,或从结集法者长老们而来,或从注疏阿阇梨们而来,此不明了。因为不能说「从律藏而来,或从经藏而来,或从阿毗达摩而来,或从圣典而来,或从注疏而来,或从复注而来」。也不见由咖吒亚那阿阇梨等制作声明论的阿阇梨们所作。如是之时,此语句成为无所依据。
Evaṃ pana mayaṃ cintayimhā – rāmaññadese kira sakabhāsāyaṃ ca-kāranta ña-kārantā na santi , teneva rāmaññadesiyā bhikkhū ‘‘sacca’’iti imaṃ pāṭhaṃ vadantā ‘‘satca’’iti vadanti, ‘‘pañcaṅga’’iti pāṭhaṃ vadantā ‘‘pancaṅga’’iti vadanti, tasmā attano visaye avijjamānaṃ ca-kāranta ña-kārantaṃ yathāpāṭhaṃ vattumasakkontehi tehi bhikkhūhi sakabhāsānurūpato ayaṃ siloko kārito bhavissatīti. Evaṃ santepi marammabhāsāya ca-kāranta ña-kārantapadānaṃ sutivisesavasena visuṃ paññāyanato marammadesiyā bhikkhū taṃ silokaṃ anuvattitvā ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti vā ‘‘paṭhamaṃ upatjhaṃ gāhāpetabbo’’ti vā ‘‘hetupatcayo ārammaṇapatcayo’’ti vā vattuṃ na arahanti. Rāmaññadesiyāpi sakabhāsāya visuṃ avijjamānampi ca-kāranta ña-kārantapadaṃ sakabhāsākathanakāleyeva bhāsānurūpaṃ ta-kāranta na-kārantabhāvena kathetabbaṃ, māgadhabhāsākathanakāle pana māgadhabhāsāya ca-kāranta ña-kārantapadānaṃ visuṃ payogadassanato māgadhabhāsānurūpaṃ ca-kāranta ña-kārantapadānaṃ visuṃ sutivasena yathāpāṭhameva kathetabbānīti no mati. Ayamettha āgamacintā.
我们如是思惟:据说在拉玛尼亚地方,在自己的语言中不存在以「吒」字母结尾和以「尼亚」字母结尾的词。因此,拉玛尼亚地方的比库们在说「萨吒」这个读法时说成「萨德吒」,在说「般吒昂嘎」这个读法时说成「般吒昂嘎」。因此,由那些比库们——在自己的地域中不存在以「吒」字母结尾和以「尼亚」字母结尾的词,无法如实读诵——依照自己的语言而制作了此偈颂。即使如此,因为在缅甸语中以「吒」字母结尾和以「尼亚」字母结尾的词通过听闻的差异而明显显现,缅甸地方的比库们不应随顺那偈颂而说「我归依佛陀」,或说「应令受持第一伍波他那」,或说「因缘、所缘缘」。拉玛尼亚地方的人也应当在说自己语言时,将在自己语言中明显不存在的以「吒」字母结尾和以「尼亚」字母结尾的词,依照语言而作为以「德」字母结尾和以「那」字母结尾的形式来说;但在说马嘎达语时,因为在马嘎达语中以「吒」字母结尾和以「尼亚」字母结尾的词明显有其用法,应当依照马嘎达语,将以「吒」字母结尾和以「尼亚」字母结尾的词通过听闻的差异而如实读诵。这是我们的见解。此是关于传承的思惟。
Jinasāsanamārabbha, kathāyaṃ kathitā mayā;
关于胜者教法,此论说已由我说;
Yuttāyuttaṃ cintayantu, paṇḍitā jinasāvakā.
智者胜者弟子们,应思惟其合理与否。
Yuttāyuttaṃ cintayitvā, yuttañce dhārayantu taṃ;
思惟合理与否后,若合理则应受持;
Ayuttañce pajahantu, mānadosavivajjitāti.
若不合理则应舍,远离慢与过失。
§254
254. Evaṃ catunnaṃ kammānaṃ sampattivipattiṃ dassetvā idāni tesaṃ kammānaṃ ṭhānappabhedaṃ dassento ‘‘apalokanakammaṃ katamāni pañca ṭhānāni gacchatī’’tiādimāha. Tattha vinicchayo aṭṭhakathāyaṃ vuttanayeneva veditabbo. Anuttānapadatthameva dassayissāma. ‘‘Etarahi sacepi sāmaṇero’’tiādīsu buddhādīnaṃ avaṇṇabhāsanampi akappiyādiṃ kappiyādibhāvena dīpanampi diṭṭhivipattiyaṃyeva pavisati, teneva vakkhati ‘‘taṃ laddhiṃ vissajjāpetabbo’’ti. Bhikkhūnampi eseva nayo. Micchādiṭṭhikoti buddhavacanādhippāyaṃ viparītato gaṇhanto, so eva ‘‘antaggāhikāya diṭṭhiyā samannāgato’’ti vutto. Keci pana ‘‘sassatucchedānaṃ aññataradiṭṭhiyā samannāgato’’ti vadanti, taṃ na yuttaṃ. Sassatucchedagāhassa sāmaṇerānaṃ liṅganāsanāya kāraṇattena heṭṭhā aṭṭhakathāyameva vuttattā idha ca daṇḍakammanāsanāya eva adhippetattā. Kāyasambhogasāmaggīti sahaseyyapaṭiggahaṇādi. Soratoti subhe rato, suṭṭhu oratoti vā sorato. Nivātavuttīti nīcavutti.
254. 如此展示四种甘马的成就与失败之后，现在为了展示这些甘马的场合与分类，便说了『求听甘马前往哪五个场合』等语。关于此处的判别，应依注疏所说的方式来理解。我们仅展示文义不明显之处。在『现今若沙玛内拉』等语中，诽谤佛陀等（三宝）之言，以及将不净物说明为净物等，这些皆归入见坏之中，因此将会说『应令彼舍弃该见解』。对比库亦是同样的方式。所谓『邪见者』，是指以颠倒的方式理解佛陀言教的含义者，此人即被称为『具有极端执取之见者』。然而有人说『是指具有常见或断见之一者』，此说不正确。因为执取常见或断见作为令沙玛内拉灭除标志之缘由，已在前面注疏中说明，而此处意在仅就惩罚甘马与灭摈而言。『身体共同受用的和合』，是指共同睡卧及接受（同等物）等。『柔和者』，是指乐于善事者，或谓极善地克制自己者。『谦逊行者』，是指行为卑下谦逊者。
Tassāpi dātabboti vijjamānaṃ mukharādibhāvaṃ nissāya appaṭipucchitvāpi paṭiññaṃ aggahetvāpi āpattiṃ anāropetvāpi desitāyapi āpattiyā khuṃsanādito anoramantassa dātabbova. Oramantassa pana khamāpentassa na dātabbo. Brahmadaṇḍassa dānanti kharadaṇḍassa ukkaṭṭhadaṇḍassa dānaṃ. Tajjanīyādikamme hi kate ovādānusāsanippadānapaṭikkhepo natthi, dinnabrahmadaṇḍe pana tasmiṃ saddhiṃ tajjanīyakammādikatehi paṭikkhittampi kātuṃ na vaṭṭati ‘‘neva vattabbo’’tiādinā ālāpasallāpamattassapi na-kārena paṭikkhitattā. Tañhi disvā bhikkhū gīvaṃ parivattetvā olokanamattampi na karonti, evaṃ vivajjetabbaṃ nimmadanakaraṇatthameva tassa daṇḍassa anuññātattā. Teneva channattheropi ukkhepanīyādikammakatopi abhāyitvā brahmadaṇḍe dinne ‘‘saṅghenāhaṃ sabbathā vivajjito’’ti mucchito papati. Yo pana brahmadaṇḍakatena saddhiṃ ñatvā saṃsaṭṭho avivajjetvā viharati, tassa dukkaṭamevāti gahetabbaṃ. Aññathā brahmadaṇḍavidhānassa niratthakatāpasaṅgato. Tenāti brahmadaṇḍakatena. Yathā tajjanīyādikammakatehi, evameva tato adhikampi saṅghaṃ ārādhentena sammā vattitabbaṃ, tañca ‘‘sorato nivātavuttī’’tiādinā sarūpato dassitameva. Tenāha ‘‘sammā vattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo’’ti. Paṭisaṅkhāti paṭisaṅkhāya, ñāṇena upaparikkhitvā.
『亦应给予彼』——依据其现有的多嘴等行为，即便未经询问、未取得认诺、未举发罪行，乃至对于已忏悔的罪行仍不停止讥讽等行为者，亦应给予。然而对于停止（此行为）而求忏悔者，则不应给予。『给予梵罚』，是指给予严厉之重罚。在作了呵责甘马等之后，并不禁止给予教诫与训示；然而当梵罚已施与之后，对于与受呵责甘马等者共行之事，亦不得行之，因为以『不得与之交谈』等语，乃至连仅仅言语交谈也以否定方式加以禁止。比库们见到此人时，转过脖子连看一眼也不做，应如此远离，这种惩罚之所以被允许，正是为了折服该人。因此，即使是犯了被举罪甘马等的阐陀长老，在梵罚施与之后，也毫不畏惧地（反应到）『我被僧团完全抛弃了』，便晕倒扑地。然而若有人与受梵罚者相识往来、不加回避而共住，对此人应理解为仅犯恶作。否则将有梵罚制度流于无意义之过失。『由彼』，是指由受梵罚者（的角度而言）。如同对受呵责甘马等者（所应表现的态度），对（梵罚）亦应以更超越的努力令僧团满意而正确行持，而这已通过『柔和者、谦逊行者』等语以其本相展示了。因此说『正确行持、求得忏悔之后，梵罚应予解除』。『审查』，是指经过审查，以智慧加以考察。
Yaṃ taṃ bhagavatā avandiyakammaṃ anuññātanti sambandho. ‘‘Tassa bhikkhuno daṇḍakammaṃ kātu’’nti sāmaññato anuññātappakāraṃ dassetvā puna visesato anuññātappakāraṃ dassetuṃ ‘‘atha kho’’tiādi pāḷiuddhaṭāti veditabbaṃ. Imassa apalokanakammassa ṭhānaṃ hotīti apalokanakammasāmaññassa pavattiṭṭhānaṃ hoti. Visesabyatirekena avijjamānampi tadaññattha appavattiṃ dassetuṃ visesanissitaṃ viya voharīyati. ‘‘Kammaññeva lakkhaṇa’’nti iminā osāraṇādivasena gahitāvasesānaṃ sabbesaṃ apalokanakammasāmaññalakkhaṇavasena gahitattā ‘‘kammaññeva lakkhaṇamassāti kammalakkhaṇa’’nti nibbacanaṃ dasseti, idañca vuttāvasesānaṃ kammānaṃ niṭṭhānaṭṭhānaṃ saṅkhārakkhandhadhammāyatanādīni viya vuttāvasesakhandhāyatanānanti daṭṭhabbaṃ. Teneva vakkhati ‘‘ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo’’tiādi. Yathā cettha, evaṃ upari ñattikammādīsupi kammalakkhaṇaṃ vuttanti veditabbaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.495-496) pana ‘‘kammameva lakkhaṇanti kammalakkhaṇaṃ. Osāraṇanissāraṇabhaṇḍukammādayo viya kammañca hutvā aññañca nāmaṃ na labhati, kammameva hutvā upalakkhīyatīti kammalakkhaṇanti vuccatī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. parivāra 495-496) pana ‘‘imassa apalokanakammassa ṭhānaṃ hotīti evampi apalokanakammaṃ pavattatīti attho. Kammaññeva lakkhaṇanti kammalakkhaṇaṃ. Osāraṇanissāraṇabhaṇḍukammādayo viya kammañca hutvā aññañca nāmaṃ na labhati, kammameva hutvā upalakkhīyatīti kammalakkhaṇaṃ upanissayo viya. Hetupaccayādilakkhaṇavimutto hi sabbo paccayaviseso tattha saṅgayhatī’’ti vuttaṃ. Tassa karaṇanti avandiyakammassa karaṇavidhānaṃ. Na vanditabboti, iminā vandantiyā dukkaṭanti dassetīti daṭṭhabbaṃ. Saṅghena kataṃ katikaṃ ñatvā maddanaṃ viya hi saṅghasammutiṃ anādarena atikkamantassa āpatti eva hoti.
『那是世尊所允许的不礼拜甘马』——此为连接关系。展示了以一般方式所允许的『对该比库作惩罚甘马』之内容后，再为展示以特殊方式所允许的内容，应理解『然而』等以下的原典是被引录出来的。『这是求听甘马的场合』，意即这是一般求听甘马运作的场合。为了展示即使不具特殊差别（之内容）者，在其他场合亦不运作，故作为依附特殊差别者而被称说。『甘马即是相』——以此语说明：由于通过复权等方式所摄取的其余一切，皆以一般求听甘马相的方式被摄取，故展示『其相即是甘马，故称为甘马相』之词源解释。此处亦应视为已说内容之余下部分的终结处，如同行蕴、法处等是已说余下蕴处的（终结处）一般。因此将会说『这里还有一项不依原典的甘马相判别』等语。应知如同此处，上方在单白甘马等中亦说了甘马相。然而在《要义灯》中说：『「甘马即是相」即甘马相。如同复权、驱摈、分配甘马等，成为甘马之后不另得其他名称，成为甘马本身而被识别，故称甘马相。』在《金刚慧疏》中则说：『「这是求听甘马的场合」，此意为求听甘马在此运作。「甘马即是相」即甘马相。如同复权、驱摈、分配甘马等，成为甘马之后不另得其他名称，成为甘马本身而被识别，故称甘马相，如同近依缘一般。因为离开因缘等相的一切特殊缘，皆在其中被摄含。』『对彼的实施』，是指对不礼拜甘马的实施程序。『不应礼拜』——应理解此语是在显示：礼拜者犯恶作。如同知悉僧团所作的决议而踩踏之，对于以轻慢心违越僧团共识者，便有罪行产生。
§255
255.Bhikkhusaṅghassapi panetaṃ labbhatiyevāti avandiyakammassa upalakkhaṇamattena gahitattā bhikkhusaṅghassapi kammalakkhaṇaṃ labbhati eva. Salākadānaṭṭhānaṃ salākaggaṃ nāma, yāgubhattānaṃ bhājanaṭṭhānāni yāgaggabhattaggāni nāma. Etesupi hi ṭhānesu sabbo saṅgho uposathe viya sannipatito, kammañca vaggakammaṃ na hoti, ‘‘mayametaṃ na jānimhā’’ti pacchā khīyantāpi na honti, khaṇḍasīmāya pana kate khīyanti. Saṅghikapaccayañhi acchinnacīvarādīnaṃ dātuṃ apalokentehi upacārasīmaṭṭhānaṃ sabbesaṃ anumatiṃ gahetvāva kātabbaṃ. Yo pana visabhāgapuggalo dhammikaṃ apalokanaṃ paṭibāhati, taṃ upāyena bahiupacārasīmagataṃ vā katvā khaṇḍasīmaṃ vā pavisitvā kātuṃ vaṭṭati. Yaṃ sandhāya ‘‘apalokanakammaṃ karotī’’ti sāmaññato dasseti, taṃ apalokanakammaṃ sarūpato dassetuṃ āha ‘‘acchinnacīvaraṃ’’iccādi. Yadi apaloketvāva cīvaraṃ dātabbaṃ, kiṃ pana appamattakavissajjakasammutiyāti āha ‘‘appamattakavissajjakena panā’’tiādi. Nāḷi vā upaḍḍhanāḷi vāti divase divase apaloketvā dātabbassa pamāṇadassanaṃ. Tena yāpanamattameva apaloketabbaṃ, na adhikanti dasseti. Ekadivasaṃyeva vātiādi dasavīsatidivasānaṃ ekasmiṃ divaseyeva dātabbaparicchedadassanaṃ. Tena ‘‘yāvajīva’’nti vā ‘‘yāvarogā vuṭṭhahatī’’ti vā evaṃ apaloketuṃ na vaṭṭatīti dasseti. Iṇapalibodhanti iṇavatthuṃ dātuṃ vaṭṭatīti sambandho. Tañca iṇāyikehi palibuddhassa lajjīpesalassa sāsanupakārakassa pamāṇayuttameva kappiyabhaṇḍaṃ niyametvā bhikkhūhi apaloketvā dātabbaṃ, na pana sahassaṃ vā satasahassaṃ vā mahāiṇaṃ. Tādisañhi bhikkhācariyavattena sabbehi bhikkhūhi tādisassa bhikkhuno pariyesitvā dātabbaṃ.
255. 『对比库僧团亦可得此』——由于不礼拜甘马仅作为例证被摄取，对比库僧团亦同样可得甘马相。分发签筹的场所称为『签筹堂』，分发粥饭的场所称为『粥堂』和『饭堂』。因为在这些场所，全体僧团也如同伍波萨他一般集合，甘马亦非分裂甘马，（事后）也不会有人抱怨说『我们不知道此事』；然而若在结界部分区域（的边界）内作（此甘马），则会有人抱怨。为了向拥有未被截断衣物等的（比库）布施僧团物资，作求听（甘马）者，应在近行界内取得全体同意后方可实施。若有不同类别的人阻挡如法的求听（甘马），可设法将其送出近行界之外，或（自己）进入结界部分区域内实施，此皆合宜。鉴于『实施求听甘马』一语以一般方式所显示的，为了以其本相展示该求听甘马，便说了『未被截断之衣』等语。若须经求听方可施衣，那么关于被允许小量施与的情况又如何？对此便说了『然而被允许施与少量者』等语。『一升或半升』——是对须日日求听而施与之量的说明。以此显示：应（仅）求听足以维生之量，而不应超过此量。『仅于一日』等语——是对须在一日内施与十日、二十日（之量）的限额说明。以此显示：不得以『尽形寿』或『直至病愈』等方式求听。『债务障碍』——连接为：可以给予债务物品。而此债务物，应由比库们向（欠债的）债务人中具惭愧、端良、有益教法者，限定与（其所欠）量相符的净物，经求听后方可给予；不可给予千或十万之巨额债务。对于如此（巨额债务）之人，应由全体比库依托钵行乞之责任为其寻求（还债之法）后方予给予。
‘‘Chattaṃ vā vedikaṃ vāti ettha vedikāti cetiyassa upari caturassacayo vuccati. Chattanti tato uddhaṃ valayāni dassetvā kato aggacayo vuccatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.495-496) vuttaṃ. Cetiyassa upanikkhepatoti cetiyassa paṭijagganatthāya vaḍḍhiyā payojetvā kappiyakārakehi ṭhapitavatthuto. Saṅghikenapīti na kevalañca tatruppādato paccayadāyakehi catupaccayatthāya saṅghassa dinnavatthunāpīti attho. Saṅghabhattaṃ kātuṃ na vaṭṭatīti mahādānaṃ dadantehipi kariyamānaṃ saṅghabhattaṃ viya kāretuṃ na vaṭṭatīti adhippāyo. ‘‘Yathāsukhaṃ paribhuñjituṃ ruccatī’’ti vuttattā attano attano paribhogapahonakaṃ appaṃ vā bahuṃ vā gahetabbaṃ, adhikaṃ pana gahetuṃ na labhati.
『伞盖或栏楯』——此处，在《要义灯》中说：『「栏楯」是指塔庙上方的方形堆叠（层）；「伞盖」是指于其上方展示环圈后所作的顶尖堆叠（层）。』『为了供奉塔庙』——是指为了修护塔庙之目的，经营运用后由净人所存放之物。『亦以僧团物』——意即不仅是由发生于彼处的（收益），连同施主为了向僧团供给四资具而施予僧团之物，也（不得用于此目的）。『不得用于作僧团饭食』——意即连同大布施者（所施与）而正在进行中的僧团饭食，也不得指令（用此物）办理。由于已说『随其所喜，自由受用』，应各自取用足供自己受用之量，无论多少；然而超出（所需）之量则不得取用。
Uposathadivaseti nidassanamattaṃ, yasmiṃ kismiñci divasepi kataṃ sukatameva hoti. Karontena ‘‘yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ…pe… yathāsukhaṃ paribhuñjituṃ mayhaṃ ruccatī’’ti evaṃ katikā kātabbā. Tathā dvīhi tīhipi ‘‘āyasmantānaṃ ruccatī’’ti vacanameva hettha viseso. Tesampīti rukkhānaṃ. Sā eva katikāti visuṃ katikā na kātabbāti attho.
『于伍波萨他日』者，此乃举例而已，于任何日所作者，皆为善作。作者须如此立约：『凡此寺院界内僧团所有之物……乃至……随意受用，此为我所乐』。同样地，若有二人、三人，则此处差别唯在于须说『具寿等亦乐』。『彼等』者，谓诸树木也。『即彼立约』者，意谓无需另立别约也。
Tesanti rukkhānaṃ, saṅgho sāmīti sambandho. Purimavihāreti purime yathāsukhaṃ paribhogatthāya katakatike vihāre. Pariveṇāni katvā jaggantīti yattha arakkhiyamāne phalāphalāni rukkhā ca vinassanti, tādisaṃ ṭhānaṃ sandhāya vuttaṃ, tattha saṅghassa katikā na pavattatīti adhippāyo. Yehi pana rukkhabījāni ropetvā ādito paṭṭhāya paṭijaggitā, tepi dasamabhāgaṃ datvā ropakeheva paribhuñjitabbāni. Tehīti jaggitehi.
「彼等之」者,树木之。僧团为主,此为所属关系。「前住处」者,先前为随意受用之目的而建立之住处。「作围墙而守护」者,此处指若不守护,则果实与树木将毁坏之处所,就此而说,在彼处僧团之规约不运作,此为意趣。然而,由种植树种而从最初开始守护者,彼等亦应给予十分之一后,由种植者受用。「由彼等」者,由守护者。
Tatthāti tasmiṃ vihāre. Mūletiādikāle, pubbeti attho. Dīghā katikāti aparicchinnakālā yathāsukhaṃ paribhogatthāya katikā. Nikkukkuccenāti ‘‘abhājitamida’’nti kukkuccaṃ akatvāti attho. Khīyanamattameva tanti tena khīyanena bahuṃ khādantānaṃ doso natthi attano paribhogappamāṇasseva gahitattā, khīyantepi attano pahonakaṃ gahetvā khāditabbanti adhippāyo.
「在彼处」者,在彼住处。「根本」者,最初时,「先前」之义。「长规约」者,无限定时间、为随意受用之目的之规约。「无疑虑地」者,不作「此未分配」之疑虑,此为义。「仅以损减量」者,由彼损减,多食者无过失,因仅取自己受用之量故,即使损减,亦应取自己足够之量而食,此为意趣。
Gaṇhathāti na vattabbāti tathā vutte teneva bhikkhunā dinnaṃ viya maññeyyuṃ. Taṃ nissāya micchājīvasambhavo hotīti vuttaṃ. Tenāha ‘‘anuvicaritvā’’tiādi. Upaḍḍhabhāgoti ekassa bhikkhuno paṭivīsato upaḍḍhabhāgo, dentena ca ‘‘ettakaṃ dātuṃ saṅgho anuññāsī’’ti evaṃ attānaṃ parimocetvā yathā te saṅghe eva pasīdanti, evaṃ vatvā dātabbaṃ. Apaccāsīsantenāti gilānagamikissarādīnaṃ anuññātapuggalānampi attano santakaṃ dentena apaccāsīsanteneva dātabbaṃ. Ananuññātapuggalānaṃ pana apaccāsīsantenapi dātuṃ na vaṭṭatīti. Saṅghikameva yathākatikāya dāpetabbaṃ. Attano santakampi paccayadāyakādayo sayameva vissāsena gaṇhanti, na vāretabbā, ‘‘laddhakappiya’’nti tuṇhī bhavitabbaṃ. Pubbe vuttamevāti ‘‘kuddho hi so rukkhepi chindeyyā’’tiādinā tuṇhībhāve kāraṇaṃ pubbe vuttameva, tehi kataanatthābhāvepi kāruññena tuṇhī bhavituṃ vaṭṭati, ‘‘gaṇhathā’’tiādi pana vattuṃ na vaṭṭati.
「你们取」不应说,若如是说,彼等将认为如由彼比库所给予一般。依此,邪命之生起存在,故如是说。因此说「遍察后」等。「半分」者,一位比库之邻居之半分,而给予者应保护自己说「僧团允许给予如此之量」,如是说后应给予,使彼等对僧团本身生信。「不期望地」者,即使对病人行者等允许之人,给予自己所有之物,亦应不期望地给予。然而对不允许之人,即使不期望地给予亦不适当。僧团所有之物应依规约而给予。自己所有之物,资具施者等自己以信心取,不应阻止,应默然「已得净物」。「前已说」者,以「彼若忿怒,甚至将砍伐树木」等,默然之理由前已说,即使彼等未作不利,以悲悯而默然亦适当,然而「你们取」等则不适当说。
Garubhaṇḍattā…pe… na dātabbanti jīvarukkhānaṃ ārāmaṭṭhāniyattā dārūnañca gehasambhārānupagatattā ‘‘sabbaṃ tvameva gaṇhāti dātuṃ na vaṭṭatī’’ti vuttaṃ. Akatāvāsaṃ vā katvāti pubbe avijjamānaṃ senāsanaṃ katvā. Jaggitakāleti phalavāre sampatte. Jagganakāleti jaggituṃ āraddhakāle.
「因重物……乃至……不应给予」者,因生命树属于园林处所,而木材不适合家具用品,故说「你全部取,不适当给予」。「或作未作住处」者,作先前不存在之住所。「守护时」者,果实季节到来时。「守护时」者,开始守护之时。
§256
256.Ñattikammaṭṭhānabhedeti ñattikammassa ṭhānabhede.
「单白甘马处之分别」者,单白甘马之处所之分别。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 至此，在作为《律摄》注释的《律庄严》中
Kammākammavinicchayakathālaṅkāro nāma · 名为《甘马与非甘马辨析论庄严》
Tettiṃsatimo paricchedo. · 第三十三章。