Pārājikakaṇḍaṃ · 巴拉基咖篇
Pārājikakaṇḍaṃ巴拉基咖篇
1. Paṭhamapārājikavaṇṇanā一、第一巴拉基咖注释
Idha pana ṭhatvā sikkhāpadānaṃ kamabhedo pakāsetabbo. Kathaṃ – sabbasikkhāpadānaṃ yathāsambhavaṃ desanākkamo, pahānakkamo, paṭipattikkamo, uppattikkamoti catubbidho kamo labbhati. Tattha bhagavatā rājagahe bhikkhūnaṃ pātimokkhuddesaṃ anujānantena pātimokkhuddesassa yo desanākkamo anuññāto, taṃ desanākkamaṃ anukkamantova mahākassapo paṭhamaṃ pārājikuddesaṃ pucchi, tadanantaraṃ saṅghādisesuddesaṃ, tadanantaraṃ aniyatuddesaṃ, tadanantaraṃ vitthāruddesaṃ. Tadanantaraṃ bhikkhunivibhaṅgañca teneva anukkamena pucchi. Tato paraṃ tayo āpattikkhandhe saṅgahetuṃ vinā gaṇanaparicchedena sekhiyadhamme pucchi. Āpattikkhandhe sabhāgato paṭṭhāya pucchanto vīsatikhandhake pucchi. Nidānuddesantogadhānaṃ vā sarūpena anuddiṭṭhānaṃ pucchanatthaṃ khandhake pucchi. Etena khandhake paññattā thullaccayāpi saṅgahitā honti. Pucchitānukkameneva āyasmā upālitthero byākāsi. Ayamettha desanākkamo. Ubhatovibhaṅgakhandhakato pana uccinitvā tadā parivāro visuṃ pāḷi kato, imameva vacanaṃ sandhāya aṭṭhakathāyaṃ vuttaṃ ‘‘eteneva upāyena khandhakaṃ parivārepi āropayiṃsū’’tiādi (pārā. aṭṭha. 1.paṭhamamahāsaṅgaītikathā). Apica pāḷiyaṃ ‘‘eteneva upāyena ubhatovibhaṅge pucchi. Puṭṭho puṭṭho āyasmā upāli vissajjesī’’ti (cūḷava. 439) ettakameva vuttaṃ. Tasmā thero ubhatovibhaṅge eva pucchi. Vissajjanto pana āyasmā upāli niravasesaṃ dassento khandhakaparivāre anto katvā desesi. Gaṇasajjhāyakāle pana tadā khandhakaparivārā visuṃ pāḷi katāti ayamettha desanākkamo.
然而,在此处停留后,应当阐明学处的次第分类。如何阐明?一切学处依其所应,可得四种次第:说示次第、舍断次第、实践次第、生起次第。其中,世尊在王舍城允许比库们诵巴帝摩卡时,所允许的巴帝摩卡诵出之说示次第,大咖萨巴依循此说示次第而首先询问巴拉基咖诵出,其后询问桑喀地谢萨诵出,其后询问不定诵出,其后询问详说诵出。其后,他也依同样次第询问比库尼分别。此后,为了摄集三种犯聚,除了计数界限之外,他询问应学法。从犯聚的相似性开始询问时,他询问了二十篇集。为了询问包含在因缘诵出中的、或以相似性而未被诵出的,他询问篇集。由此,在篇集中制定的土喇吒亚也被摄集。具寿伍巴离长老依所询问的次第而解答。这是此处的说示次第。然而,从二部分别与篇集中抽出后,当时附随被制作为分离的圣典,正是指此而在注疏中说『以此方法,他们也将篇集附加到附随中』等。再者,在圣典中仅说『以此方法询问二部分别。被询问时,具寿伍巴离解答』。因此,长老仅询问二部分别。然而,具寿伍巴离在解答时,为了显示无余,将篇集与附随包含在内而教导。但在众诵时,当时篇集与附随被制作为分离的圣典。这是此处的说示次第。
Yadi evaṃ nidānuddeso paṭhamadesanāti ce? Na, uposathakkhandhake (mahāva. 133) ‘‘yāni mayā bhikkhūnaṃ sikkhāpadāni paññattāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti vacanato, ‘‘yassa siyā āpattī’’ti (mahāva. 134) vacanato ca. Akusalābyākatānaṃ āpattīnaṃ diṭṭhadhammasamparāyikāsavaṭṭhāniyattā yathābhūtaṃ sīlasaṃvarakena parivajjanena pahātabbattā pahānakkamopettha sambhavati ‘‘tāvadeva cattāri akaraṇīyāni ācikkhitabbānī’’ti vacanato. Tathā ‘‘samādāya sikkhati sikkhāpadesū’’ti (ma. ni. 3.75; vibha. 508) vacanato yathābhūtaṃ ācikkhanasikkhanena paṭipattikkamopi sambhavati. Yathuddesakkamaṃ pariyāpuṇitabbapariyattiatthenāpi paṭipattikkamo, evamimehi tīhi kamehi desetabbānametesaṃ sikkhāpadānaṃ yathāsambhavaṃ uppattikkamo sambhavati. Tathā hi yaṃ yaṃ sādhāraṇaṃ, taṃ taṃ bhikkhuṃ ārabbha uppanne eva vatthusmiṃ ‘‘yā pana bhikkhunī chandaso methunaṃ dhamma’’ntiādinā nayena bhikkhunīnampi paññattaṃ. Yato bhikkhunīnaṃ taṃ anuppannapaññatti na siyā, tato anuppannapaññatti tasmiṃ natthīti (pari. 201-202) parivāravacanaṃ na virujjhati. Ettāvatā purimena kamattayena yaṃ paṭhamaṃ desetabbaṃ, taṃ pārājikuddese paṭhamuppannattā methunadhammapārājikaṃ sabbapaṭhamaṃ desetukāmo āyasmā upālitthero ‘‘tatra sudaṃ bhagavā vesāliyaṃ viharatī’’ti (pārā. 23) vesāliyameva pāpetvā ṭhapesi.
若如是,因缘诵出是最初说示吗?不是,因为在伍波萨他篇集中有『凡我为比库们制定的学处,我应允许他们诵巴帝摩卡』之语,以及『若有人有犯』之语。不善与无记的诸犯,因其现法与来世的漏与轮回之性,应以如实的戒律防护之舍离而舍断,故此处舍断次第成立,因有『应当即刻告知四种不应作』之语。同样,因有『受持后在诸学处中学习』之语,以如实的告知与学习,实践次第也成立。以依诵出次第应当学习之学习义,实践次第也成立。如是以此三种次第,这些学处依其所应的生起次第成立。如是,凡是共通的,那些在比库方面生起的事项上,以『凡比库尼故意行淫法』等方式,也为比库尼们制定。因为对比库尼们来说,那不是未生起而制定,所以在那里没有未生起而制定,附随之语不相违。至此,以前述三种次第,应当最初说示的,因巴拉基咖诵出中最初生起而制定,具寿伍巴离长老欲最初说示淫法巴拉基咖,故以『尔时世尊住在韦萨离』将其置于韦萨离。
Idāni sabbesaṃ sikkhāpadānaṃ paññāpanavidhānaṃ veditabbaṃ. Kathaṃ? ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti (pārā. 39, 43) evaṃ sauddesaanuddesabhedato duvidhaṃ. Tattha pātimokkhe sarūpato āgatā pañca āpattikkhandhā sauddesapaññatti nāma. Sāpi dvidhā sapuggalāpuggalaniddesabhedato. Tattha yassā paññattiyā anto āpattiyā saha, vinā vā puggalo dassito, sā sapuggalaniddesā. Itarā apuggalaniddesā.
现在应当了知一切学处的制定方式。如何?『诸比库,应当如是诵出此学处』,如是以有诵出与无诵出之分为二种。其中,在巴帝摩卡中以相似性而来的五种犯聚,名为有诵出制定。此也以有人无人说明之分为二种。其中,凡制定中与犯一起或不一起而显示人者,是有人说明。其余是无人说明。
Tattha sapuggalaniddesā dvidhā adassitadassitāpattibhedato. Tattha adassitāpattikā nāma aṭṭha pārājikā dhammā veditabbā. ‘‘Pārājiko hoti asaṃvāso’’ti (pārā. 39, 44, 89, 91, 167, 171, 195, 197) hi puggalova tattha dassito, nāpatti. Dassitāpattikā nāma bhikkhunipātimokkhe āgatā sattarasa saṅghādisesā dhammā. ‘‘Ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ saṅghādisesa’’nti (pāci. 683, 687) hi tattha āpatti dassitā saddhiṃ puggalena.
其中,有人说明以未显示犯与已显示犯之分为二种。其中,名为未显示犯者,应知为八巴拉基咖法。因为『成巴拉基咖,不共住』,在那里仅显示人,非犯。名为已显示犯者,是比库尼巴帝摩卡中所来的十七桑喀地谢萨法。因为『此比库尼也犯了初犯法,应驱摈,桑喀地谢萨』,在那里犯与人一起被显示。
Tathā apuggalaniddesāpi adassitadassitāpattibhedato dvidhā. Tattha adassitāpattikā nāma sekhiyā dhammā. Vuttāvasesā dassitāpattikāti veditabbā.
同样,无人说明也以未显示犯与已显示犯之分为二种。其中,名为未显示犯者,是应学法。应知所说之余为已显示犯。
Sāpi dvidhā aniddiṭṭhakārakaniddiṭṭhakārakabhedato. Tattha aniddiṭṭhakārakā nāma sukkavisaṭṭhimusāvādomasavādapesuññabhūtagāmaaññavādakaujjhāpanakagaṇabhojanaparamparabhojanasurāmerayaaṅgulipatodakahasadhammaanādariyatalaghātakajatumaṭṭhakasikkhāpadānaṃ vasena pañcadasavidhā honti. Tattha niddiṭṭhakārake missāmissabhedo veditabbo – tattha upayogabhummavibhattiyo ekaṃsena missā. Avasesā missā ca amissā ca. Seyyathidaṃ – paccattaṃ tāva dvīsu aniyatesu upayogena missaṃ, dvādasasu pāṭidesanīyesu karaṇena missaṃ, ūnapañcabandhanapattasikkhāpadesu sāmikaraṇehi, ūnavīsativasse bhummena, mohanake upayogasāmibhummehi. Yasmā ‘‘vivaṇṇaka’’nti bhāvo adhippeto, na kattā, tasmā vivaṇṇakasikkhāpadaṃ yadā na sambhavati, evaṃ paccattaṃ pañcavidhaṃ missaṃ hoti. Sesesu paṭhamāniyataṃ ṭhapetvā ādimhi ‘‘yo pana bhikkhū’’ti evamāgataṃ paccattaṃ vā, dutiyāniyataṃ ṭhapetvā paṇītabhojanasamaṇuddesatatiyacatutthapāṭidesanīyasikkhāpadesu majjhe ‘‘yo pana bhikkhū’’ti evamāgataṃ paccattaṃ vā, dubbacakuladūsakasaṃsaṭṭhasikkhāpadesu ādimhi kevalaṃ ‘‘bhikkhū’’ti āgataṃ paccattaṃ vā, bhedānuvattakasikkhāpade majjhe āgataṃ paccattaṃ vā aññāya vibhattiyā amissameva hoti. Tattha bhedānuvattakatuvaṭṭanadvayasaṃsaṭṭhadutiyapāṭidesanīyasikkhāpadesu bahuvacanaṃ, itarattha sabbattha ekavacanamevāti veditabbaṃ.
此也以未指示作者与已指示作者之分为二种。其中,名为未指示作者者,依精液、粪、妄语、骂詈语、离间语、虚诳语、其他语、激怒、众食、辗转食、谷酒果酒、指戳、戏笑、法不恭敬、轻打、黑膏学处,成为十五种。其中,在已指示作者中,应知混合与非混合之分。其中,使用地之格,一向是混合。其余是混合与非混合。即如是:首先就自身而言,在二不定中以使用是混合,在十二应悔过中以作具是混合,在少于五缚钵学处中以主作具,在少于二十瓦萨中以地,在愚痴者中以使用主地。因为『使变色』,意图是状态,非作者,所以变色学处当不成立时,如是自身有五种混合。在其余中,除第一不定,在开头以『凡比库』如是而来的自身,或除第二不定,在美食沙玛内拉诵出第三第四应悔过学处中间以『凡比库』如是而来的自身,或在难语坏家众共住学处开头仅以『比库』而来的自身,或在破僧随从学处中间而来的自身,以其他格则仅是非混合。其中,在破僧随从二拒谏共住第二应悔过学处中是复数,在其余一切处都仅是单数,应当了知。
Tathā upayogo dvīsu vikappanasikkhāpadesu, tantavāyasikkhāpade ca paccattena misso, abhihaṭasikkhāpade karaṇena, rājasikkhāpade karaṇasāmipaccattehīti upayogo tidhā misso hoti. Karaṇañca kuṭikāramahallakadutiyakathinadvebhāganisīdanasanthatadubbaṇṇakaraṇasikkhāpadesu chasu paccattena missaṃ, paṭhamatatiyakathinaaṭṭhaṅgulapādakanisīdanakaṇḍuppaṭicchādikavassikasāṭikaudakasāṭikadvedhammapaccāsīsanasikkhāpadesu aṭṭhasu sāminā missanti karaṇaṃ dvidhā missaṃ hoti. Avasesesu chabbassavassikasāṭikadvatticchadanāvasathapiṇḍamahānāmagarulahupāvuraṇasikkhāpadesu sattasu karaṇavibhatti aññavibhattiyā amissā, accekaeḷakalomasikkhāpadesu sāmivibhatti karaṇavibhattiyā missā. Atirekapattabhesajjasikkhāpadesu aggahitaggahaṇena sāmivibhatti amissāva hotīti veditabbā. Evaṃ tāva niddiṭṭhakārakesu sikkhāpadesu –
如是,运用在两个分别学处中,在织布学处中与自作混合,在教唆学处中与使作混合,在王族学处中与使作、近作、自作混合,故运用以三种方式混合。使作在小屋、大屋、第二咖提那、二分、坐具、敷具、染坏色六个学处中与自作混合,在第一、第三咖提那、八指脚、坐具、疮疥覆、雨浴衣、水浴衣、二法、求听八个学处中与主格混合,故使作以二种方式混合。在其余的六年、雨浴衣、二三覆、住处、宾多、大名、重、轻、覆盖七个学处中,使作格与其他格不混合;在过量、羊毛学处中,主格与使作格混合。在过量钵、药学处中,应知主格以未取而取故不混合。如是,在已说作者的学处中——
Pañcadhā ca tidhā ceva, dvidhā cepi tathekadhā;
五种及三种,二种及一种;
Bhinnā vibhattiyo pañca, sabbekādasadhā siyuṃ.
五格分别,一切十一种。
Evaṃ tāva yathāvuttesu sauddesapaññattisaṅkhātesu sikkhāpadesu aggahitaggahaṇena paññāsuttaresu tisatesu navutianiddiṭṭhakārake vajjetvā niddiṭṭhakārakāni atirekasaṭṭhidvisatāni honti. Tesu paccattakaraṇāni tiṃsuttarāni dvisatāni honti. Tesu amissapaccattakaraṇāni dvādasuttarāni dvisatāni, missapaccattakaraṇāni aṭṭhārasa honti. Avasesesu tiṃsatiyā sikkhāpadesu missopayogakaraṇāni pañca honti, missakaraṇāni cuddasa, amissāni satta, missāmissakaraṇāni dve, amissāni dveti sabbesupi niddiṭṭhakārakesu bhedānuvattakadubbacakuladūsakapaṭhamadutiyatatiyakathinaabhihaṭakuṭikāramahallakavikappanadvayadvebhāgachabbassanisīdanasanthataeḷakalomātirekapattabhesajjavassikasāṭikatantavāyaaccekachārattadva pañcattiṃsesu ‘‘yo pana bhikkhū’’ti natthi. Dutiyāniyatapaṇītabhojanasamaṇuddesatatiyacatutthapāṭidesanīyesu majjhe atthi.
如是,在如前所说的有教诫制定所摄的学处中,以未取而取故,在三百五十中,除去九十个未说作者的,有说作者的二百六十余个。其中有自作、使作的二百三十余个。其中不混合的自作、使作有二百一十二个,混合的自作、使作有十八个。在其余三十个学处中,混合运用、使作的有五个,混合使作的有十四个,不混合的有七个,混合不混合使作的有二个,不混合的有二个。在一切说作者的学处中,随顺破僧、恶口、坏族、第一、第二、第三咖提那、教唆、小屋、大屋、分别二、二分、六年、坐具、敷具、羊毛、过量钵、药、雨浴衣、织布、过量、一夜、二三十五个学处中,没有『若比库』。在第二不定、美食、沙玛内拉教诫、第三、第四应悔过中间有。
Ettāvatā sauddesānuddesadukaṃ, sapuggalāpuggalaniddesadukaṃ, paccekadassitāpattidukadvayaṃ, aniddiṭṭhakārakadukaṃ, tattha niddiṭṭhakārakesu paccattabhummadukaṃ, sayopanāyopanadukaṃ, ayopanamajjheyopanadukaṃ, ekānekavacanadukanti nava dukāni dassitāni honti. Visesakāraṇaṃ tasmiṃ tasmiṃ sikkhāpade sampatte āvibhavissati. Evaṃ tāva sauddesapaññattiṃ ñatvā sesavinayapiṭake yā kāci paññatti anuddesapaññattīti veditabbā. Sā padabhājanantarāpattivinītavatthupaṭikkhepapaññattiavuttasiddhisikkhāpadavasena chabbidhā hoti.
至此,已显示有教诫无教诫二法,有人无人说二法,各别显示罪二法二种,未说作者二法,其中在已说作者中有自作地二法,自教唆教唆二法,教唆中间教唆二法,单复数二法,共九个二法。特殊原因将在各个学处中显现。如是,知有教诫制定后,应知在其余律藏中,凡有制定皆是无教诫制定。彼以词句分析、中间罪、调伏事、拒绝制定、未说成就学处六种方式。
Tattha ‘‘yebhuyyena khayite āpatti thullaccayassa (pari. 157-158), vaṭṭakate mukhe acchupantassa āpatti dukkaṭassā’’ti (pārā. 73) evamādikā padabhājane sandissamānāpatti padabhājanasikkhāpadaṃ nāma. ‘‘Na ca, bhikkhave, sabbamattikāmayā kuṭi kātabbā, yo kareyya, āpatti dukkaṭassā’’tiādi (pārā. 85) antarāpattisikkhāpadaṃ nāma. ‘‘Anujānāmi, bhikkhave, divāpaṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti (pārā. 77) evamādi vinītavatthusikkhāpadaṃ nāma. ‘‘Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo’’ti (mahāva. 115) evamādi paṭikkhepasikkhāpadaṃ nāma.
其中『大部分吃了,犯土喇吒亚』、『作成丸,放入口中者,犯恶作』等,在词句分析中显示的罪,名为词句分析学处。『诸比库,不应作全泥制小屋,若作者,犯恶作』等,名为中间罪学处。『诸比库,我允许日间独坐者,关闭门后独坐』等,名为调伏事学处。『诸比库,破僧者,未达上者不应令达上』等,名为拒绝学处。
Yasmā pana tena tena paṭikkhepena ‘‘yo pana bhikkhu samaggaṃ saṅghaṃ adhammasaññī bhindeyya, pārājiko hoti asaṃvāso. Yo pana bhikkhu duṭṭhacitto bhagavato jīvamānakasarīre lohitaṃ uppādeyya, pārājiko hoti asaṃvāso’’ti sikkhāpadāni paññattāni honti. Yāni sandhāya ‘‘ekassa chejjakā hoti, catunnaṃ thullaccayaṃ, catunnañceva anāpatti, sabbesaṃ ekavatthukā’’ti vuttaṃ. ‘‘Atthāpatti tiṭṭhante bhagavati āpajjati, no parinibbute’’ti (pari. 323) ca vuttaṃ. Tena na kevalaṃ ‘‘na, bhikkhave, jānaṃ saṅghabhedako anupasampanno upasampādetabbo…pe… āpatti dukkaṭassā’’ti idameva sikkhāpadaṃ paññattaṃ hoti sādhakaṃ hoti. ‘‘Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti (mahāva. 109) evamādīsu pana upajjhāyādīnaṃ dukkaṭameva paññattaṃ, na paṇḍakādīnaṃ pārājikāpatti. Na hi tesaṃ bhikkhubhāvo atthi. Yato siyā pārājikāpatti. Tathā ‘‘na acchinne theve pakkamitabba’’nti (mahāva. 66, 67, 78, 79) evamādikañca paṭikkhepasikkhāpadameva nāma.
然而,由于以彼彼遮止而制定了学处:「若比库以非法想破和合僧,犯巴拉基咖,不共住。若比库以恶心于世尊活命身出血,犯巴拉基咖,不共住。」正是依此而说:「对一人是切断者,对四人是土喇吒亚,对四人亦无犯,对一切是同一事。」又说:「有犯,世尊住世时犯,般涅槃后不犯。」因此,不仅「诸比库,不应授具足于知而破僧者之未受具足者……犯恶作」这一学处被制定为成就者。然而在「诸比库,般哒咖未受具足者不应授具足,已受具足者应灭摈」等处,仅对依止师等制定恶作,般哒咖等无巴拉基咖罪。因为彼等无比库身份,何来巴拉基咖罪。同样,「不应于未断盗贼而离去」等,亦仅是遮止学处之名。
Khandhakesu paññattadukkaṭathullaccayāni paññattisikkhāpadaṃ nāma. ‘‘Tena hi, sāriputta, bhedānuvattake thullaccayaṃ desāpehī’’ti (cūḷava. 345) vuttaṃ, thullaccayampi tattheva samodhānaṃ gacchati. Idaṃ tesaṃ vibhattikammakkhaṇe apaññattattā avijjamānampi bhagavato vacanena visuddhakkhaṇepi vijjamānaṃ jātanti eke. ‘‘Bhedānuvattake desāpehī’’ti vacanato sesabhedānuvattakānaṃ ‘‘yo pana bhikkhu jānaṃ saṅghabhedakānaṃ anuvatteyya, āpatti thullaccayassā’’ti sikkhāpadaṃ paññattaṃ hotīti veditabbaṃ. Tathā sabbāni khandhakavattāni, vinayakammāni ca tattheva samodhānaṃ gacchanti. Yathāha ‘‘paññatte taṃ upāli mayā āgantukānaṃ bhikkhūnaṃ āgantukavattaṃ…pe… evaṃ supaññatte kho mayā upāli sikkhāpade’’tiādi. ‘‘Yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya , pācittiya’’nti (pāci. 834) iminā suttena bhikkhunī nacceyya vā gāyeyya vā vādeyya vā, pācittiyanti evamādikaṃ yaṃ kiñci aṭṭhakathāya dissamānaṃ āpattijātaṃ vinayakammaṃ vā avuttasiddhisikkhāpadaṃ nāma. Chabbidhampetaṃ chahi ākārehi uddesārahaṃ na hotīti anuddesasikkhāpadaṃ nāmāti veditabbaṃ. Seyyathidaṃ – pañcahi uddesehi yathāsambhavaṃ visabhāgattā thullaccayadubbhāsitānaṃ sabhāgavatthukampi dukkaṭathullaccayadvayaṃ asabhāgāpattikattā antarāpattipaññattisikkhāpadānaṃ, nānāvatthukāpattikattā paṭikkhepasikkhāpadānaṃ, kesañci vinītavatthupaññattisikkhāpadānañca adassitāpattikattā, adassitavatthukattā bhedānuvattakathullaccayassa, adassitāpattivatthukattā avuttasiddhisikkhāpadānanti. Ettāvatā ‘‘duvidhaṃ sikkhāpadapaññāpanaṃ sauddesānuddesabhedato’’ti yaṃ vuttaṃ, taṃ samāsato pakāsitaṃ hoti.
篇集中所制定之恶作与土喇吒亚,名为制定学处。如所说:「那么,沙利子,对随顺破僧者应教示土喇吒亚。」土喇吒亚亦于彼处归入摄持。有人说:此等在其分别甘马之时虽未制定而不存在,然以世尊之语,在清净之时亦存在而生起。应知从「对随顺破僧者应教示」之语,对其余随顺破僧者制定了学处:「若比库知而随顺破僧者,犯土喇吒亚。」同样,一切篇集所行与律甘马,亦于彼处归入摄持。如所说:「伍巴离,我已制定对来客比库之来客行……如是我已善制定学处,伍巴离。」等。以「若比库尼为观看舞蹈、歌唱或音乐而前往,犯巴吉帝亚」此经,比库尼若舞蹈、歌唱或演奏,犯巴吉帝亚等,凡在注疏中所见之任何罪类或律甘马,名为未说成就学处。应知此六种以六种方式不适合诵出,故名为非诵出学处。即:由于与五种诵出随其所应不同类,土喇吒亚与恶说虽同类事,恶作与土喇吒亚二者因非同类罪,中间罪制定学处因不同事罪,遮止学处因某些已调伏事制定学处之未显示罪,随顺破僧土喇吒亚因未显示事,未说成就学处因未显示罪事。至此,所说「学处制定有二种,以有诵出与非诵出之分」,已略说显示。
Paññattiyaṃ tāva –
首先在制定中——
‘‘Kārako idha niddiṭṭho, apekkhāya abhāvato;
「此处所说作者,因无所待故;因前应说规定之无故,及从初与『若』语共。」
Pubbe vattabbavidhānā-bhāvato ca ādito yopanena sahā’’ti. –
应知此理。其义为:彼等未说作者之前述分别,如精液漏出等学处特殊,在彼等意图、甘马、事、人之结合上,因有所待故,作者未说,为显示彼等之有所待性。一切将在彼彼学处中显现,然而此处在巴拉基咖制定中,因无所待故,作者已说。然而作者如「比库衣已成、迦提那衣已舍」等处,因前无应说规定故,未以工具等方式说明而以自称方式说明,因无所待故。在彼处被说明时,如第二不定、精美食物、沙玛内拉第三第四应悔过中,未在中间说明,因前无应说规定故,如「然而……照耀」等,在初即已说明。即使在初被说明,在前述分别中如随顺破僧者等三十五学处中未说明,因前无应说规定故,从「若比库」之初即与『若』语共同说明。如是被说明者,因其不如「若诸比库尼二人同卧一床」等罪,犯依他而生之罪,故以「若比库」单数说明。若谓行淫罪亦依他而生,「二二相合」之语故?非也,因知意图故。仅对多位比库尼有罪,非对一人,彼处有此限定,此处无如是限定,故意图不限定。对阳萎者、软脊者等,何来「二二相合」之语故,彼等有行淫罪。此义应以依「四种行淫缘故」为八事,在《附随》中所说「因行淫缘故可能有切断」之语成立。
Ayaṃ nayo veditabbo. Tassattho – ye te aniddiṭṭhakārakā pubbe vuttappabhedā sukkavisaṭṭhiādayo sikkhāpadavisesā, tesu adhippāyakammavatthupuggalapayoge apekkhāya bhāvato kārako na niddiṭṭho tesaṃ sāpekkhabhāvadassanatthaṃ. Taṃ sabbaṃ tasmiṃ tasmiṃ sikkhāpade āvibhavissati, idha pana pārājikapaññattiyaṃ apekkhāya abhāvato kārako niddiṭṭho. Yo pana kārako ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmi’’ntiādīsu (pārā. 462, 472, 475) viya pubbe vattabbavidhānābhāvato karaṇādivasena aniddisitvā paccattavasena niddiṭṭho apekkhāya abhāvato. Tattha niddisiyamāno sesadutiyāniyatapaṇītabhojanaṃ samaṇuddesatatiyacatautthapāṭidesanīyesu viya majjhe aniddisitvā ‘‘na heva kho pana…pe… obhāsitu’’ntiādi (pārā. 453) viya pubbe vattabbavidhānābhāvato eva ādimhi niddiṭṭho. Ādimhi niddisiyamānopi pubbe vuttappabhedesu bhedānuvattakādīsu pañcattiṃsesu sikkhāpadesu viya aniddisitvā pubbe vattabbavidhānābhāvato eva ‘‘yo pana bhikkhū’’tiāditova yopana-saddena saha niddiṭṭho. Evaṃ niddisiyamānopi so yasmā ‘‘yā pana bhikkhuniyo dve ekamañce tuvaṭṭeyyu’’ntiādi (pāci. 933) āpatti viya parappabhavaṃ āpattiṃ na āpajjati, tasmā ‘‘yo pana bhikkhū’’ti ekavacanena niddiṭṭho. Methunadhammāpattipi parappabhavā ‘‘dvayaṃdvayasamāpattī’’ti (pārā. 39) vacanatoti ce? Taṃ na, adhippāyajānanato. Anekissā eva bhikkhuniyā āpatti, na ekissāti niyamo tattha atthi, na evaṃ idha niyamoti aniyamitādhippāyo. Lambīmudupiṭṭhīnaṃ kuto ‘‘dvayaṃdvayasamāpattī’’ti (pārā. 55) vacanato tesaṃ methunadhammāpatti. Ayamattho catasso methunadhammapaccayāti aṭṭhavatthukaṃ sandhāya ‘‘chejjaṃ siyā methunadhammapaccayā’’ti (pari. 481) ca parivāre vuttavacanena sādhetabbo.
此义应如是了知。其义为：前述各类学处，如漏精等诸种学处，乃未明示施作者者；于此诸学处中，以意趣、业事、人物、语用等为缘，由于施作者存有所依之关系，故未予明示，为显示彼等具有所依之状态故。此一切将于各各学处中显明。然于此处巴拉基咖制戒中，由于所依关系之不存在，故明示了施作者。至于在「衣已完成，比库已离安居」等诸处（巴拉基咖 462、472、475），若施作者因前文应述之规定不存在，而非以工具格等方式予以明示，而是以主格予以明示，乃因所依关系不存在之故。于此中，被明示者，如「其余第二、不定、胜妙食、沙门弟子第三、第四应悔过」诸条，未在中间明示，犹如「非彼……乃至……告知」等（巴拉基咖 453），因前文应述之规定不存在之故，而于最初予以明示。即便于最初予以明示，亦如前述各类中随分支等三十五条学处，不予明示，因前文应述之规定不存在之故，而与「然任何比库」等句首之「然任何」之词同时予以明示。如此予以明示，然彼施作者因犯罪由他人而起，如「凡比库尼二人共眠一床」等（巴吉帝亚 933）之罪犯，并不犯彼罪；故以「然任何比库」之单数予以明示。若谓邪淫之犯亦是由他人而起，以「二人对双之共赴」之语（巴拉基咖 39）故？此说不然，因可知其意趣。彼处有一定规则：是多位比库尼之犯，而非一位；此处则无此定规，乃无规定之意趣。垂囊[Pali: lambī]、柔背[Pali: mudupiṭṭhī]等之邪淫之犯，缘自「二人对双之共赴」（巴拉基咖 55）之语故。此义当以四种邪淫之缘为首，针对八事，以《附随》中所说「以邪淫之缘，应有截断」（《附随》481）之语加以成立。
Bhedānuvattakasikkhāpade tiṇṇaṃ uddhaṃ na samanubhāsitabbā, na saṅghena saṅghaṃ ekato kātabbanti. Nayadassanatthaṃ āditova ‘‘bhikkhū hontī’’ti bahuvacananiddesaṃ katvā puna ‘‘eko vā dve vā tayo vā’’ti (pārā. 418) vuttaṃ, aññathā na tato uddhaṃ ‘‘anuvattakā hontī’’ti āpajjati. Tato nidānavirodho. Pañcasatamattā hi tadanuvattakā ahesuṃ. Yaṃ pana sattasatikakkhandhake ‘‘saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya …pe… sammatā’’tiādi (cūḷava. 456) ñattidutiyakammaṃ vuttaṃ, taṃ ‘‘ubbāhikāya imaṃ adhikaraṇaṃ vūpasametu’’nti vuttattā tehi kattabbavidhānaṃ. Sammutikaraṇameva vā tatiyaṃ katvā kappati. Na hi te tena kammena kammārahā kammakatā honti. Yassa saṅgho kammaṃ karoti, so kammārahoti lakkhaṇaṃ. Na ca tadā saṅgho tesaṃ aṭṭhannampi bhikkhūnaṃ kammaṃ akāsi. Bhajāpiyamānā te kammapattabhāvaṃ bhajanti. Adhikaraṇavūpasamakammassa pattā yuttā saṅghena katāti katvā kammapattā eva hi te honti. ‘‘Te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāyā’’ti (pārā. 418) vacanato tehi kattabbavidhānaṃ. Sammutikaraṇameva kammaṃ hotīti ce? Taṃ na, adhippāyajānanato, tassa paṭinissaggāya eva te bhikkhū kammārahā kātabbā, na dosāgativasenāti ayamettha adhippāyo. Na hi pācīnakādīnaṃ sammutiyā adhikaraṇavūpasamasiddhi viya tesaṃ samanubhāsanakammena tassa paṭinissaggasiddhi hoti, sammuti nāmesā paṭhamaṃ anumatiṃ gahetvā yācitvāva karīyati, na tathā kammanti. Kammakaraṇe pana tadatthasiddhi hotiyeva. Parasammutiyā bahutarāva sammannitabbāti veditabbaṃ.
于随分裂学处中，三人以上不应劝谏，僧团不应将僧团合并为一。为显示此义，于最初即以「彼等比库」作复数表述，复言「或一或二或三」（巴拉基咖 418），否则于三人以上则不犯「随从者」之罪。此与缘起相违。当时随从者约有五百人。至于在《小品·七百犯》篇集中所说「僧团应推举东方四位比库、西方四位比库……已推举」等白二甘马（《小品》456），乃因「以仲裁方式平息此诤事」之说而令彼等应行之规定。或仅以认许为第三而得宜。彼等以该甘马，并非成为应受甘马者而被甘马所摄。其特征是：僧团为何人所作甘马，彼人即是应受甘马者。然当时僧团并未对该八位比库作甘马。彼等受指派时，方进入受甘马之状态。彼等确实是以「已获平息诤事甘马之所应得者，视为由僧团所作，故乃甘马所得者」而成为甘马所得者。以「彼比库应被诸比库劝谏至三次，令其舍弃」（巴拉基咖 418）之语，乃彼等应行之规定。若谓仅以认许之作成即为甘马？此说不然，因可知其意趣：此处之意趣，乃应将彼等比库作为应受甘马者，令其舍弃，而非以犯过之缘故。东方等人之认许对于平息诤事之成就，犹如劝谏甘马对于彼令其舍弃之成就，两者并不相同；所谓认许，乃先取得同意，再经请求而行，甘马则不如此。然若作甘马，则该目的之成就确实得以实现。应了知：依他方之认许，应推举人数更多者。
‘‘Methunadhamma’’nti evaṃ bāhullanayena laddhanāmakaṃ sakapayogena vā parapayogena vā attano nimittassa sakamagge vā paramagge vā paranimittassa vā sakamagge eva pavesanapaviṭṭhaṭṭhitauddharaṇesu yaṃ kiñci ekaṃ paṭisādiyanavasena seveyya, pārājiko hoti asaṃvāsoti. Keci pana ‘‘pavesanādīni cattāri vā tīṇi vā dve vā ekaṃ vā paṭiseveyya, pārājiko hoti. Vuttañhetaṃ ‘so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassā’tiādī’’ti (pārā. 58) vadanti. Tesaṃ matena catūsupi catasso pārājikāpattiyo āpajjati. Teyeva evaṃ vadanti – āpajjatu methunadhammapārājikāpatti, methunadhammapārājikāpattiyā taṃbhāgiyāti attano vītikkame pārājikāpattiyo, saṅghādisesāpattiñca āpajjitvā sikkhaṃ paccakkhāya gahaṭṭhakāle methunādikaṃ pārājikaṃ āpajjitvā puna pabbajitvā upasampajjitvā ekaṃ saṅghādisesāpattiṃ ekamanekaṃ vā paṭikaritvāva so puggalo yasmā nirāpattiko hoti, tasmā so gahaṭṭhakāle sāpattikovāti. Antimavatthuajjhāpannassāpi attheva āpatti. Vuṭṭhānadesanāhi pana asujjhanato ‘‘payoge payoge āpatti pārājikassā’’ti na vuttaṃ. Gaṇanapayojanābhāvato kiñcāpi na vuttaṃ, atha kho padabhājane (pārā. 58) ‘‘āpatti pārājikassā’’ti vacanenāyamattho siddhoti yuttiñca vadanti.
「邪淫法」——如此以多义方式获得此名者——以自己之作用或他人之作用，于自身根门，于自己之道，或于他人之道，或于他人之根门，于自己之道，就进入、已进入、住立、拔出四者之任一，凡以任何一种受用之方式行之，则成巴拉基咖，失去共住。然有人主张：「受用进入等四、或三、或二、或一，则成巴拉基咖。盖如此说：『若受用进入，犯；若受用已进入，犯；若受用住立，犯；若受用拔出，犯巴拉基咖罪』等」（巴拉基咖 58）。依彼等之见，于四者中各各皆犯四次巴拉基咖罪。彼等又如是说：设令犯邪淫巴拉基咖罪，邪淫巴拉基咖罪之同分——即于自身违犯中之巴拉基咖罪，又犯桑喀地谢萨罪——犯已，舍弃学处，在家时犯邪淫等巴拉基咖，再次出家、受达上，忏悔一次或多次桑喀地谢萨罪，则该人既已清净，故彼于在家时仍有罪。即便犯最终事者，亦有此罪。然以起出忏悔而不能清净，故未说「每次作用各各皆犯巴拉基咖罪」。亦因无须计数之缘故而未予明说，然以〈词解〉（巴拉基咖 58）中「犯巴拉基咖罪」之语，彼等主张此义得以成立，且亦有其道理。
Yadi evaṃ mātikāyampi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājika’’nti vattabbaṃ bhaveyya, pārājikassa anavasesavacanampi na yujjeyya. Sabbepi hi āpattikkhandhe, bhikkhugaṇanañca anavasesetvā tiṭṭhatīti anavasesavacananti katvā paveseva āpatti, na paviṭṭhādīsu. Tamevekaṃ sandhāya ‘‘yassa siyā āpattī’’ti (mahāva. 134) pārājikāpattimpi anto katvā nidānuddesavacanaṃ veditabbaṃ. Tasmā mātikāyaṃ ‘‘pārājika’’nti avatvā ‘‘pārājiko hotī’’ti (pārā. 42, 44) puggalaniddesavacanaṃ tena sarīrabandhanena upasampadāya abhabbabhāvadīpanatthaṃ. ‘‘Āpatti pārājikassā’’ti padabhājane vacanaṃ antimavatthuṃ ajjhāpannassāpi pārājikassa asaṃvāsassa sato puggalassa atheyyasaṃvāsakabhāvadīpanatthaṃ. Na hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako hoti, tasmā upasampanno ‘‘bhikkhū’’tveva vuccati. Tenevāha ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādena dukkaṭassā’’ti (pārā. 389) anupasampannassa tadabhāvato siddho so upasampanno ‘‘bhikkhū’’tveva vuccatīti, tena padasodhammaṃ, sahaseyyañca janeti, bhikkhupesuññādiñca janetīti veditabbaṃ (vajira. ṭī. pārājika 39).
若如此，则于总纲中亦应说「任何比库受用邪淫法，巴拉基咖」；「无余」之语亦将不得宜。盖于一切犯罪蕴中，以不剩余数算比库而留存，故立「无余」之语，而犯罪乃于进入时即成，非于已进入等时成。就此唯一之事，应以「凡有罪者」（《大品》134）涵括巴拉基咖罪在内，如此方能了知缘起陈述之意趣。故总纲中不说「巴拉基咖」而说「成为巴拉基咖」（巴拉基咖 42、44），乃以此人物表述之语，为显示彼以具足戒之身相之束缚而不堪再受达上之状态。〈词解〉中「犯巴拉基咖罪」之语，乃为显示已犯最终事之巴拉基咖、失去共住者，该人仍为非窃住者之状态。盖彼即便受用共住，亦非窃住者，故受具足戒者仍被称为「比库」。正因如此乃说：「人不清净，犯某一巴拉基咖法，若彼具清净见者未予告知机会，以辱骂为意趣而言，犯贬毁语之恶作罪」（巴拉基咖 389）——由未受具足戒者无此状态，故可知该受具足戒者仍被称为「比库」——应了知，此由此而生起文词之清净，亦生起同床之罪，亦生起向比库做两舌等之罪（《金刚注》巴拉基咖 39）。
Nidānā mātikābhedo, vibhaṅgo tanniyāmako;
缘起与总纲之区分，分析乃其决定；
Tato āpattiyā bhedo, anāpatti tadaññathāti. (vajira. ṭī. pārājika 43-44) –
次为犯罪之区分，不犯乃其相异也。（《金刚注》巴拉基咖 43-44）——
Ayaṃ nayo veditabbo. Tattha sudinnavatthu (pārā. 24 ādayo)-makkaṭivatthu (pārā. 40 ādayo)-vajjiputtakavatthu (pārā. 43) cāti tippabhedavatthu imassa sikkhāpadassa nidānaṃ nāma. Tato nidānā ‘‘yo pana bhikkhu bhikkhūnaṃ…pe… asaṃvāso’’ti (pārā. 44) imissā mātikāya bhedo jāto. Tattha hi ‘‘antamaso tiracchānagatāyā’’ti (pārā. 44) itthiliṅgavasena ‘‘saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ, tañca kho itthiyā, no purise, no paṇḍake, no ubhatobyañjanake cā’’ti makkaṭipārājiko viya aññopi lesaṃ oḍḍetuṃ sakkoti, tasmā tādisassa alesokāsassa dassanatthaṃ idaṃ vuccati, makkaṭisaṅkhātā nidānā ‘‘antamaso tiracchānagatāyapī’’ti mātikāya vacanabhedo, na itthiyā eva methunasiddhidassanato. Tasmā vibhaṅgo tanniyāmako tassā mātikāya adhippetatthaniyāmako vibhaṅgoti. Vibhaṅge hi ‘‘tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisā. Manussitthiyā tayo magge, tiracchānagatapurisassa dve magge’’tiādinā (pārā. 56) nayena sabbalesokāsaṃ pidahitvā niyamo kato. Etthāha – yadi evaṃ sādhāraṇasikkhāpadavasena vā liṅgaparivattanavasena vā na kevalaṃ bhikkhūnaṃ, bhikkhunīnampi ‘‘sikkhāsājīvasamāpanno’’ti vibhaṅge vattabbaṃ siyā. Tadavacanena hi bhikkhunī purisaliṅgapātubhāvena bhikkhubhāve ṭhitā evaṃ vadeyya ‘‘nāhaṃ upasampadākaraṇakāle bhikkhūnaṃ sikkhāsājīvasamāpannā, tasmā na apaccakkhātasikkhāpi methunadhammena pārājikā homī’’ti. Vuccate – yathā vuttaṃ, tathā na vattabbaṃ aniṭṭhappasaṅgato. Tathā vutte bhikkhunīnampi sikkhāpaccakkhānaṃ atthīti āpajjati. Tañcāniṭṭhaṃ. Idamaparamaniṭṭhaṃ ‘‘sabbasikkhāpadāni sādhāraṇāneva nāsādhāraṇānī’’ti. Apicāyaṃ bhikkhūnaṃ sikkhāsājīvasamāpannāva hotīti dassanatthaṃ ‘‘anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāni vassāni bhikkhūhi saṅgamitu’’ntiādi (pārā. 69) vuttaṃ. Tato āpattiyā bhedoti tato vibhaṅgato ‘‘akkhayite sarīre pārājikaṃ, yebhuyyena khayite thullaccaya’’ntiādi (pārā. 73, pari. 157) āpattiyā bhedo hoti. Anāpatti tadaññathāti tato eva vibhaṅgato yena ākārena āpatti vuttā, tato aññenākārena anāpattibhedova hoti. ‘‘Sādiyati, āpatti pārājikassa, na sādiyati, anāpattī’’ti hi vibhaṅge asati na paññāyati. Ettāvatā ‘‘nidānā mātikābhedo’’ti ayaṃ gāthā samāsato vuttatthā hoti. Visesakāraṇaṃ pana tasmiṃ tasmiṃ sikkhāpade āvibhavissati.
应当如此理解。其中，苏定那事缘（巴拉基咖第24条以下）、猕猴事缘（巴拉基咖第40条以下）、跋阇子事缘（巴拉基咖第43条），此三种事缘，乃是本学处之因缘。由此因缘而生出「若有比库，于诸比库……乃至……别众」（巴拉基咖第44条）此纲要之分别。其中，「乃至畜生类雌性」（巴拉基咖第44条）一语，系就女性相而言。如猕猴巴拉基咖事缘中，有人可以如此捏造藉口：「确实，法友，世尊制定了学处，然而那是针对女人，不针对男人，不针对般哒咖，也不针对两性相具者。」同理，他人亦可捏造藉口。因此，为了显示此类无藉口可循，故此处所说「乃至畜生类雌性亦然」，乃是纲要语句之变异，此变异系由猕猴所指称的因缘而来，而非仅为显示与女人交合方能成立。故此，分别解释乃是规定其趣向之解析，即规定该纲要所欲表达之义趣。盖于分别解释中，以「三种女人、三种两性相具者、三种般哒咖、三种男人；人类女人有三道，畜生类男性有两道」（巴拉基咖第56条）等方式，堵塞一切藉口之空间，从而作出规定。
此处有人问道：若如此，则无论是以共通学处之名义，抑或以转换性别之名义，不仅对比库，对比库尼亦应于分别解释中说「具足戒行同住者」。因为不作此说，则比库尼若因显现男性相而住于比库之身份，便可如此主张：「我于受达上时并非具足于诸比库之戒行同住者，故即便未舍戒，若行淫法亦不成巴拉基咖。」
对此回答：如上所说，不应如此主张，因为会导致不当之结果。若如此说，则比库尼亦有舍戒之事，此乃不当之事。更有另一不当之事，即「一切学处皆为共通，无有非共通者」之论断。此外，为显示此乃具足于比库戒行同住者，故说「诸比库，我允许与同一亲教师、同一达上、同样瓦萨之比库们相会」等语（巴拉基咖第69条）。
「由分别解释而成罪之分类」——由彼分别解释中，「身体未腐烂者，犯巴拉基咖；大多腐烂者，犯土喇吒亚」等（巴拉基咖第73条、附录第157条），罪之分类由此而来。「不犯者为其他情形」——由彼同一分别解释，就所述犯罪之情形，以其他情形而言，则唯为不犯之分类。盖若分别解释中无「允受，犯巴拉基咖；不允受，不犯」之说，则无从判定。至此，「由因缘而成纲要之分类」此偈颂，已简略陈述其义。各别学处之特殊缘由，将于彼处逐一显明。
Paṭhamapaññatti tāva paṭhamabodhiṃ atikkamitvā paññattattā, āyasmato sudinnassa aṭṭhavassikakāle paññattattā ca rattaññumahattaṃ pattakāle paññattā, dutiyapaññatti bāhusaccamahattaṃ pattakāle. So hi āyasmā makkaṭipārājiko yathā mātugāmappaṭisaṃyuttesu sikkhāpadesu tiracchānagatitthī na adhippetā, tathā idhāpīti saññāya ‘‘saccaṃ, āvuso…pe… tañca kho manussitthiyā, no tiracchānagatāyā’’ti (pārā. 41) āha. Tatiyapaññatti lābhaggamahattaṃ pattakāle uppannā ‘‘yāvadatthaṃ bhuñjitvā’’tiādi (pārā. 43) vacanato, vepullamahattampi ettheva labbhatīti imaṃ paṭhamapārājikasikkhāpadaṃ tividhampi vatthuṃ upādāya catubbidhampi taṃ kālaṃ patvā paññattanti veditabbaṃ.
首制，乃是在初菩提之后方才制定，且是在具寿苏定那出家第八年时制定，故于达到长老通晓多闻之时方才制定；再制，则是在达到博学多闻之盛时。盖彼具寿猕猴巴拉基咖者，正如在与女人相关之学处中，畜生类雌性非所指涉对象，他亦如此认为，故而说道：「确实，法友……乃至……那是针对人类女人，不针对畜生类雌性。」（巴拉基咖第41条）第三制，乃是在利得鼎盛之时生起，此从「随意食用」等语（巴拉基咖第43条）可知；而通达鼎盛亦可于此处获得。由此可知，本第一巴拉基咖学处，是依据三种事缘，历经四个时期方才制定。
Tattha yo panāti anavasesapariyādānapadaṃ. Bhikkhūti tassa atippasaṅganiyamapadaṃ. Bhikkhūnaṃ sikkhāsājīvasamāpannoti tassa visesanavacanaṃ. Na hi sabbopi bhikkhunāmako, yā bhagavatā yāya kāyaci upasampadāya upasampannabhikkhūnaṃ heṭṭhimaparicchedena sikkhitabbā sikkhā vihitā , ‘‘ettha saha jīvantī’’ti yo ca sājīvo vutto, taṃ ubhayaṃ samāpannova hoti. Kadā pana samāpanno hoti? Yāya kāyaci upasampadāya upasampannasamanantarameva tadubhayaṃ jānantopi ajānantopi tadajjhupagatattā samāpannova nāma hoti. Saha jīvantīti yāva sikkhaṃ na paccakkhāti, pārājikabhāvaṃ vā na pāpuṇāti. Yaṃ pana vuttaṃ andhakaṭṭhakathāyaṃ ‘‘sikkhaṃ paripūrento sikkhāsamāpanno sājīvaṃ avītikkamanto sājīvasamāpanno’’ti, taṃ ukkaṭṭhaparicchedavasena vuttaṃ. Na hi sikkhaṃ aparipūrento, kāmavitakkādibahulo vā ekaccaṃ sāvasesaṃ sājīvaṃ vītikkamanto vā sikkhāsājīvasamāpanno nāma na hoti.
其中，「若有」者，乃是无余穷尽之语。「比库」者，乃是限定彼法不过度扩展之语。「具足于诸比库之戒行同住者」者，乃是对彼的限定描述。盖并非所有名为比库者皆如此——凡世尊以任何达上方式为已达上比库所制定之应学之学，以及所说「与彼共同生活」之同住，具足此两者者，方才是也。
然而何时方成具足？以任何达上方式受达上之后，即便当下了知或不了知，因已进入其中，当即名为具足。「共同生活」者，谓乃至未舍戒，或未达到巴拉基咖状态之期间。
而安达咖注疏中所说「圆满学者为戒行具足，不逾越同住者为同住具足」，此乃就最高层次之限定而说。盖并非不圆满学者、或多有欲欲之寻等者、或逾越某些残余同住者，便不名为戒行同住具足者。
Ukkaṭṭhaparicchedena pana catukkaṃ labbhati – ‘‘atthi bhikkhu sikkhāsamāpanno sīlāni paccavekkhanto na sājīvasamāpanno acittakaṃ sikkhāpadaṃ vītikkamanto, atthi na sikkhāsamāpanno kāmavitakkādibahulo sājīvasamāpanno nirāpattiko, atthi na sikkhāsamāpanno na ca sājīvasamāpanno anavasesaṃ āpattiṃ āpanno, atthi ubhayasamāpanno sikkhaṃ paripūrento sājīvañca avītikkamanto’’ti. Ayamettha catuttho bhikkhu ukkaṭṭho idha adhippeto siyā. Na hi bhagavā anukkaṭṭhaṃ vattuṃ yuttoti ce? Na, ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vacanavirodhato, ukkaṭṭhaggahaṇādhippāye sati ‘‘sikkhāti tisso sikkhā’’ti ettakameva vattabbanti adhippāyo. Sikkhattayasamāpanno hi sabbukkaṭṭho. ‘‘Methunaṃ dhammaṃ paṭiseveyyā’’ti parato vacanaṃ apekkhitvā adhisīlasikkhāva vuttāti ce? Na, tassāpi abhabbattā. Na hi adhisīlasikkhaṃ paripūrento, sājīvañca avītikkamanto methunadhammaṃ paṭisevituṃ bhabbo, taṃ sikkhaṃ aparipūrento, sājīvañca vītikkamantoyeva hi paṭiseveyyāti adhippāyā. Tasmā evamettha attho gahetabbo. Yasmā sikkhāpadasaṅkhāto sājīvo adhisīlasikkhameva saṅgaṇhāti, na itarasikkhādvayaṃ, tasmā ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vuttaṃ. Tasmā adhisīlasikkhāya saṅgāhako sājīvo sikkhāsājīvoti vutto. Iti sājīvavisesanatthaṃ sikkhāggahaṇaṃ kataṃ. Tadatthadīpanatthameva vibhaṅge sikkhaṃ aparāmasitvā ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti (pārā. 45) vuttaṃ. Tena ekamevidaṃ atthapadanti dīpitaṃ hoti. Tañca upasampadūpagamanantarato paṭṭhāya sikkhanādhikārattā ‘‘sikkhatī’’ti ca ‘‘samāpanno’’ti ca vuccati. Yo evaṃ ‘‘sikkhāsājīvasamāpanno’’ti saṅkhaṃ gato, tādisaṃ paccayaṃ paṭicca aparabhāge sājīvasaṅkhātameva sikkhaṃ apaccakkhāya tasmiṃyeva dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyyāti ayamattho yujjati.
然而就最高层次之限定而言，可得四种分类：「有比库，圆满戒行、省察诸戒，却非同住具足，逾越无意之学处；有比库，非戒行具足，多有欲欲之寻，却是同住具足，无有犯罪；有比库，既非戒行具足，亦非同住具足，犯无余之罪；有比库，两者皆具足，圆满戒行且不逾越同住。」此中第四种比库乃最高者，此处或许指涉此者。若问：世尊何以不应说非最高者？答：否，因为与「其中，此增上戒学，乃是此义中所指涉之学」之说法相违；若有意取最高者，则「学者，三学也」说此多即可，此乃其意趣。盖具足三学者，方是一切中最高者。
若说「行淫法」等后文之语，是期待增上戒学方才如此说？答：否，因为彼者亦无能为也。盖圆满增上戒学且不逾越同住者，不可能行淫法；而不圆满彼学且逾越同住者，方才会行，此乃其意趣。故此处之义应如此理解：由于名为学处的同住，摄属增上戒学，而非其余二学，故说「其中，此增上戒学，乃是此义中所指涉之学」。故此，摄属增上戒学之同住，称为戒行同住。如此，为限定同住之义，故取「戒行」之语。
为阐明彼义，分别解释中不提及学，而说「于彼处修学，故名同住具足」（巴拉基咖第45条），以此显示此乃同一义语。自受达上之时起，因具修学之资格，故亦说「修学」，亦说「具足」。如此被称为「戒行同住具足者」，依赖如此之缘，于此后，不舍被称为同住之学，亦不显露彼处之软弱，而行淫法——此义方才相应。
Kintu aṭṭhakathānayo paṭikkhitto hoti, so ca na paṭikkhepāraho hoti, adhippāyo panettha pariyesitabbo. Sabbesu sikkhāpadesu idameva bhikkhulakkhaṇaṃ sādhāraṇaṃ yadidaṃ ‘‘bhikkhūnaṃ sikkhāsājīvasamāpanno’’ti. Khīṇāsavopi sāvako āpattiṃ āpajjati acittakaṃ, tathā sekkho, puthujjano pana sacittakampi, tasmā sekkhāsekkhaputhujjanānaṃ sāmaññamidaṃ bhikkhulakkhaṇanti katvā kevalaṃ sikkhāsamāpanno, kevalaṃ sājīvasamāpanno, ubhayasamāpanno cāti sarūpekadesaekasesanayena ‘‘sikkhāsājīvasamāpanno’’tveva sampiṇḍetvā ukkaṭṭhaggahaṇena anukkaṭṭhānaṃ gahaṇasiddhito aṭṭhakathāyaṃ ukkaṭṭhova vutto. Tameva sampādetuṃ ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti ettha sikkhāsaddassa avacane parihāraṃ vatvā yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabboti ca vatvā ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāya, yañca sājīvaṃ samāpanno, tattha dubbalyaṃ anāvikatvā’’ti vuttanti ayamaṭṭhakathāya adhippāyo veditabbo. Etasmiṃ pana adhippāye adhisīlasikkhāya eva gahaṇaṃ sabbatthikattā, sīlādhikārato ca vinayassāti veditabbaṃ. Yathā ca sikkhāpadaṃ samādiyanto sīlaṃ samādiyatīti vuccati, evaṃ sikkhāpadaṃ paccakkhanto sīlaṃ paccakkhātīti vattuṃ yujjati, tasmā tattha vuttaṃ ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāyā’’ti (pārā. aṭṭha. sikkhāpaccakkhānavibhaṅgavaṇṇanā). Ettāvatā samāsato ‘‘sikkhāsājīvasamāpanno’’ti ettha vattabbavinicchayo niṭṭhito hoti.
然而注疏之说法被驳斥，而彼说法是不应被驳斥的，故此处应探寻其意趣。于一切学处中，此比库之相状乃是共通的，即「具足于诸比库之戒行同住者」。已尽诸漏之声闻亦犯无意之罪，有学者亦然，而凡夫则连有意者亦犯。因此，以此为有学、无学、凡夫之共通比库相状，将「仅戒行具足」、「仅同住具足」、「两者皆具足」，以同类一分一余之方式，综合为「戒行同住具足者」，由取最高而摄取非最高之故，注疏中唯说最高者。
为成就彼义，于「于彼处修学，故名同住具足」处，说明「戒行」之语未被提及之原因，并说「然而由于彼者亦具足于学，故就义而言，亦应知为戒行具足」；又说「所具足之学，若未舍弃；所具足之同住，于彼处若未显露软弱」——此乃注疏之意趣，应如此理解。而在此意趣中，增上戒学之摄取，乃因其于一切处皆有、且以戒为首故为律藏之故，应如此理解。又正如受持学处者称为受持戒，同理，舍弃学处者称为舍弃戒，此说亦相应。因此，彼处所说「所具足之学，若未舍弃」（巴拉基咖注疏舍戒分别解释注解）即此意也。至此，简略而言，「戒行同住具足者」此处应辨析之义，已告完结。
Kiṃ iminā visesavacanena payojanaṃ, nanu ‘‘yo pana bhikkhu sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā…pe… asaṃvāso’’ti ettakameva vattabbanti ce? Na vattabbaṃ aniṭṭhappasaṅgato. ‘‘Yo pana sikkhāsājīvasamāpanno theyyasaṃvāsādiko kevalena samaññāmattena, paṭiññāmattena vā bhikkhu, tassāpi sikkhāpaccakkhānaṃ atthi, sikkhaṃ apaccakkhāya ca methunaṃ dhammaṃ paṭisevantassa pārājikāpatti. Yo vā pacchā pārājikaṃ āpattiṃ āpajjitvā na sikkhāsājīvasamāpanno, tassa ca, yo vā pakkhapaṇḍakattā paṇḍakabhāvūpagamanena na sikkhāsājīvasamāpanno, tassa ca tadubhayaṃ atthīti āpajjati. Paṇḍakabhāvapakkhe ca paṇḍako upasampadāya na vatthū’’ti vuttaṃ. Tasmā itarasmiṃ pakkhe vatthūti siddhaṃ. Tasmiṃ pakkhe upasampanno paṇḍakabhāvapakkhe paṇḍakattā na sikkhāsājīvasamāpanno, so pariccajitabbāya sikkhāya abhāvena sikkhaṃ apaccakkhāya mukhena parassa aṅgajātaggahaṇanayena methunaṃ dhammaṃ paṭiseveyya, tassa kuto pārājikāpattīti adhippāyo. Ayaṃ nayo apaṇḍakapakkhaṃ alabhamānasseva parato yujjati, labhantassa pana arūpasattānaṃ kusalādisamāpattikkhaṇe bhavaṅgavicchede satipi amaraṇaṃ viya paṇḍakabhāvapakkhepi bhikkhubhāvo atthi. Saṃvāsaṃ vā sādiyantassa na theyyasaṃvāsakabhāvo atthi antimavatthuajjhāpannassa viya. Na ca sahaseyyādiṃ janeti . Gaṇapūrako pana na hoti antimavatthuṃ ajjhāpanno viya. Na so sikkhāsājīvasamāpanno. Itarasmiṃ pana pakkhe hoti, ayaṃ imassa tato viseso. Kimayaṃ sahetuko, udāhu ahetukoti? Na ahetuko. Yato upasampadā tassa apaṇḍakapakkhe anuññātā sahetukappaṭisandhikattā. Paṇḍakabhāvapakkhepi kissa nānuññātāti ce? Paṇḍakabhūtattā opakkamikapaṇḍakassa viya.
然而此限定描述有何用？若说只须说「若有比库，未舍戒、未显露软弱……乃至……别众」此多即可——答：不可，因会导致不当结果。「凡具足戒行同住者，仅以名称、仅以宣称为比库之偷住者等，亦有舍戒之事；未舍戒而行淫法者，犯巴拉基咖。或有人后来犯巴拉基咖罪，不具足戒行同住者，彼者亦如此；或有人因处于半月般哒咖而进入般哒咖状态，故不具足戒行同住者，彼者亦如此——两者皆有」之说便会成立，此为不当之事。而在般哒咖状态一边，般哒咖不得为达上之依据——此已说明。故在另一边，得为依据，此已确立。
在彼另一边，已受达上者，由于在般哒咖状态一边因成为般哒咖故不具足戒行同住，彼者因无可舍之戒，则未舍戒，以口含他人男根之方式行淫法，彼者从何得巴拉基咖罪——此乃其意趣。此说法在未能得非般哒咖一边者方才相应；然而对于能得者，则如无色界有情在善等定之刹那，虽有有分中断，然仍不死亡，同理，在般哒咖状态一边，比库之身份亦存在。
若允受同住，则不具有偷住者之状态，如犯最后事者。亦不产生共卧等之事。然而不满足法定人数，如犯最后事者。彼者不具足戒行同住。而在另一边则具足，此乃彼此之差别。此差别是有因的，还是无因的？非无因。由于达上于彼在非般哒咖一边获得允许，因其具有有因之结生。若问：在般哒咖状态一边，为何未获允许？因为已成为般哒咖之故，如人为造成之般哒咖者。
Apica ‘‘sikkhāsājīvasamāpanno’’ti iminā tassa sikkhāsamādānaṃ dīpetvā taṃ samādinnaṃ sikkhaṃ apaccakkhāya, tattha ca dubbalyaṃ anāvikatvāti vattuṃ yujjati, na aññathāti iminā kāraṇena yathāvuttāniṭṭhappasaṅgato ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāyā’’tiādi vuttaṃ. Yathā cettha, evaṃ ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā gāmā vā araññā vā adinnaṃ…pe… yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyyā’’ti sabbattha yojetabbaṃ.
此外，以『具足比库戒学与活命』一语，说明其受持学处之事，由此可知：须于受持该学处之后，不舍弃学处，且不表明软弱，方符合正说，否则便不合宜。基于此理，为避免前述所说之不当推论，故云『若有比库，具足比库之戒学与活命，不舍弃学处……』等语。如此处所说，凡『若有比库，具足比库之戒学与活命，不舍弃学处，不表明软弱，于村落或林野，取不与之物……乃至……若有比库，具足比库之戒学与活命，不舍弃学处，不表明软弱，令制作量如善逝之衣』，皆应如是贯通各处。
‘‘Antamaso tiracchānagatāyapī’’ti manussitthiṃ upādāya vuttaṃ. Na hi pageva paṇḍake, purise vāti vattuṃ yujjati. Sesaṃ tattha tattha vuttanayameva . Ayaṃ tāva mātikāya vinicchayo aññatthāpi yathāsambhavaṃ yojetvā dīpetabbo.
「乃至对畜生趣者」者,依人类女性而说。因为不应说「何况对般哒咖、对男子」。其余在各处所说之方式即是。此为论母之决择,在其他处也应随其所应而连结阐明。
Sāriputtabelaṭṭhasīsānandādayopi sikkhāpadapaññattikāraṇattā ca āpattiāpajjanato ca kasmā mahāvibhaṅge ñatticatutthaupasampadāyeva āgatāti? Paṭikkhittāya saraṇagamanūpasampadāya anuññātappasaṅgabhayāti upatissatthero. Āpattiyā bhabbataṃ sandhāya tasmimpi vutte pubbe paṭikkhittāpi bhagavatā puna anuññātāti bhikkhūnaṃ micchāgāho vā vimati vā uppajjati, tasmā na vuttāti vuttaṃ hoti.
沙利子、贝喇踏提萨、阿难等,因为是学处制定之因缘,且因犯罪,为何在大分别中仅以白四达上而来?伍巴提萨长老说:因为已禁止的三归依达上,有允许之嫌疑故。依罪之可能性而言,即使在彼处说了,先前虽被世尊禁止后又允许,比库们会生起错误理解或疑惑,因此未说,如是所说。
‘‘Adhammakammaṃ vaggakamma’’ti (mahāva. 387) vacanato kuppakammampi katthaci ‘‘kamma’’nti vuccati, tasmā ‘‘akuppenā’’ti vuttaṃ. Yasmā akuppakammampi ekaccaṃ na ṭhānārahaṃ, yena apatto osāraṇaṃ suosāritoti vuccati, tasmā ‘‘ṭhānārahenā’’ti vuttaṃ. Yadi evaṃ ‘‘ṭhānārahenā’’ti idameva vattabbaṃ iminā akuppasiddhitoti ce? Na, aṭṭhānārahena akuppena upasampanno imasmiṃ atthe na adhippeto aniṭṭhappasaṅgato. Dvīhi panetehi ekato vuttehi ayamattho paññāyati – kevalaṃ tena akuppena upasampanno ayampi imasmiṃ atthe adhippeto bhikkhūti, ṭhānārahena ca akuppena ca upasampanno ayampi imasmiṃ atthe adhippeto bhikkhūti, kuppena upasampanno nādhippetoti.
因「非法甘马、分裂甘马」之语,可破坏之甘马在某处也称为「甘马」,因此说「不可破坏的」。因为不可破坏之甘马中某些也非如法,由此未达上者之降级不能说善降级,因此说「如法的」。若如是,应仅说「如法的」,由此即成立不可破坏性,何必说此?不然,以非如法而不可破坏之达上者,在此义中不是所指,因有不欲之嫌疑。但以此二者一起说时,此义得以明了:仅以彼不可破坏而达上者,此人在此义中也是所指之比库;以如法且不可破坏而达上者,此人在此义中也是所指之比库;以可破坏而达上者不是所指。
‘‘Paṭisandhiggahaṇato paṭṭhāya aparipuṇṇavīsativasso’’ti vuttattā opapātikañcāti soḷasavassuddesikā opapātikā paṭisandhito paṭṭhāya aparipuṇṇavīsativassāti vadanti. ‘Soḷasavassuddesikā hontī’ti vuttattā puna cattāri vassāni icchitabbāni, ‘paṭisandhiggahaṇato paṭṭhāyā’ti idaṃ gabbhaseyyakānaṃ vasena vutta’’nti eke. ‘‘Keci vadantī’’ti yattha yattha likhīyati, tattha tattha vicāretvā atthaṃ suṭṭhu upalakkhaye. Opakkamike paṇḍakabhāvo āruḷhanayena veditabbo. ‘‘Pakkhapaṇḍako apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabbo’’ti (vajira. ṭī. mahāvagga 109) likhitaṃ.
因说「从结生取起,未满二十岁」,故「化生者」者,有些说十六岁左右之化生者从结生起未满二十岁。因说「有十六岁左右者」,应再要求四年,「从结生取起」此语是依胎生者而说,某些如是说。凡书写「有些说」之处,在各各处应审察而善加理解其义。对生来般哒咖,般哒咖性应以已确立之方式理解。书写「半月般哒咖应在非般哒咖半月出家,在般哒咖半月应灭摈」。
‘‘Binduṃ adatvā ce nivāseti, theyyasaṃvāsako na hotī’’ti vadanti, vīmaṃsitabbaṃ. Liṅgānurūpassāti sāmaṇerārahassa saṃvāsassa sāditattāti adhippāyo.
有些说「若不给一滴而着下衣,不成偷住者」,应审察。「适合相」者,意指已接受适合沙玛内拉之共住。
Rājabhayādīhi gahitaliṅgānaṃ ‘‘gihī maṃ ‘samaṇo’ti jānantū’’ti vañcanacitte satipi bhikkhūnaṃ vañcetukāmatāya ca tehi saṃvasitukāmatāya ca abhāvā doso na jātoti. ‘‘Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī’’ti vā ‘‘evaṃ kātuṃ na labbhatī’’ti vā ‘‘evaṃ pabbajito sāmaṇero na hotī’’ti vā na jānāti, vaṭṭati. ‘‘Jānāti, na vaṭṭatī’’ti ca likhitaṃ. ‘‘Rājadubbhikkhādiatthāya cīvaraṃ pārupitvā saṃvāsaṃ sādiyanto theyyasaṃvāsako hoti. Kasmā? Asuddhacittattā. Puna so ‘suddhaṃ brahmacariyaṃ karissāmi, kiṃ etenāti vippaṭisārena vā paccayādisulabhatāya vā karissāmī’ti suddhamānaso hutvā yāva so saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako na hoti. Evaṃ suddhacittuppattito paṭṭhāya saṃvāsaṃ sādiyati ce, theyyasaṃvāsako hotīti adhippeto. Itarathā sabbaṃ virujjhatī’’ti eke.
对因王难等而取相者,即使有「愿在家人知我为沙门」之欺诳心,因无欺诳比库之欲求及与彼等共住之欲求,故无过失。「如是出家者,名为偷住者」或「不得如是作」或「如是出家之沙玛内拉非沙玛内拉」,不知,可以。「知,不可以」,如是书写。「为王难、饥馑等之故而披着袈裟接受共住者成偷住者。为何?因心不清净。再者,彼以『我将行不净梵行,此有何用』之追悔,或因资具等易得而『我将行』,成清净心后,只要彼不承认共住,就不成偷住者。如是从清净心生起后若接受共住,则成偷住者」,如是所指。否则一切相违,某些如是说。
‘‘Nābhiparāmāsādinā jāto tathārūpaṃ pitaraṃ ghāteti ce, pitughātako hotī’’ti vadanti.
「若由脐触等而生者,杀害如是之父,则成杀父者」,如是说。
Yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, na so bhikkhunidūsako ‘‘tiṇṇaṃ maggāna’’nti vacanato. Bhikkhuniṃ pana ekatoupasampannaṃ dūsetvāpi bhikkhunidūsako hoti, sopi pārājiko hotīti vinicchayo. Bhikkhunī pana theyyasaṃvāsikā, mātupituarahantaghātikā, lohituppādikā, titthiyapakkantikā ca hoti, aṭṭhakathāsu anāgataṃ vinayadharā sampaṭicchanti.
然而,凡以身相触而导致戒之毁坏者,由「三道」之语,彼非比库尼污染者。然而,即使污染一次达上之比库尼,亦成比库尼污染者,彼亦成巴拉基咖,此为决断。至于比库尼为贼住者、杀母父阿拉汉者、出佛身血者、投外道者,于诸注疏中,未来之持律者承认。
‘‘Sampajānamusāvāde pācittiya’’nti (pāci. 2) vuttaṃ mariyādaṃ avītikkamanto tasmiñca sikkhāpade sikkhatīti vuccati. Sikkhāpadanti asabhāvadhammo saṅketova, idha paññatti adhippetā. ‘‘Methunasaṃvarassetaṃ adhivacana’’nti samantapāsādikāyaṃ vuttaṃ, taṃ panatthaṃ sandhāyāti likhitaṃ. Sikkhāti taṃ taṃ sikkhāpadaṃ, sikkhanabhāvena pavattacittuppādo. Sājīvanti paññatti. Tadatthadassanatthaṃ pubbe ‘‘methunasaṃvarassetaṃ adhivacana’’nti vuttaṃ. Yasmā sikkhāya guṇasammatāya puññasammatāya tantiyā abhāvato lokassa dubbalyāvikammaṃ tattha na sambhavati. Patthanīyā hi sā, tasmā ‘‘yañca sājīvaṃsamāpanno, tasmiṃ dubbalabhāvaṃ appakāsetvā’’ti vuttaṃ. Āṇāya hi dubbalyaṃ sambhavatīti upatisso. Dubbalyāvikammapadaṃ sikkhāpaccakkhānapadassa byañjanasiliṭṭhatāya vā parivārakabhāvena vā veditabbaṃ. Atha vā yasmā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ akataṃ hoti, tasmā taṃ sandhāya ‘‘sikkhaṃ apaccakkhāyā’’ti padassa atthaṃ vivaranto ‘‘dubbalyaṃ anāvikatvā’’ti āha. Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā ‘‘dubbalyaṃ anāvikatvā’’ti paṭhamaṃ vatvā tassa atthaniyamatthaṃ ‘‘sikkhaṃ apaccakkhāyā’’ti vattabbanti? Taṃ na, kasmā? Atthānukkamābhāvato. ‘‘Sikkhāsājīvasamāpanno’’ti hi vuttattā ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāya, yañca sājīvaṃ samāpanno, tattha dubbalyaṃ anāvikatvā’’ti vuccamāne anukkameneva attho vutto hoti, na aññathā, tasmā idameva paṭhamaṃ vuttanti. Tesaṃyevāti cuddasannaṃ.
「于故意妄语为巴吉帝亚」如是所说之界限,不逾越彼,且于彼学处中修学,如是称为修学。学处者,非自性法,唯是约定,此处意指制定。「此为梵行律仪之增语」,于《善见律毗婆沙》中如是说,针对彼义而书写。学者,彼彼学处,以修学之性而转起之心生起。具命者,制定。为显示彼义之故,先前说「此为梵行律仪之增语」。因为由于学之功德所认可、福德所认可之绳索之不存在,世间之羸弱显示于彼处不可能。因为彼是所愿求者,故说「凡已得具命者,于彼中不显示羸弱性」。因为由于命令,羸弱性可能,此为伍波提索。羸弱显示之句,应知为舍学之句之文字相连性或随伴性。或者,因为舍学之某种羸弱显示未作,故针对彼,阐明「不舍学」之句义时,说「不显示羸弱」。于彼处,若有「因为非一切羸弱显示皆为舍学,故先说『不显示羸弱』,为限定彼义,应说『不舍学』」耶?彼非然,何故?因无义次第。因为说「已得学具命者」,故当说「不舍已得之学,不显示已得具命处之羸弱」时,以次第说义,非以他,故此即先说。彼等者,十四之。
‘‘Sikkhaṃ apaccakkhāyā’’ti sabbasikkhāpadānaṃ sādhāraṇatthaṃ ‘‘ayamettha anupaññattī’’ti vuttaṃ.
「不舍学」者,为一切学处之共通义,说「此处此为未制定」。
Pavesanaṃ nāma aṅgajātaṃ pavesentassa aṅgajātena samphusanaṃ. Paviṭṭhaṃ nāma yāva mūlaṃ pavesentassa vippakatakālo vāyāmakālo. Sukkavisaṭṭhisamaye aṅgajātaṃ ṭhitaṃ nāma. Uddharaṇaṃ nāma nīharaṇakālo. Vinayagaṇṭhipade pana ‘‘vāyāmato oramitvā ṭhānaṃ ṭhitaṃ nāmā’’ti vuttaṃ, taṃ asaṅkarato dassanatthaṃ vuttaṃ. Pavesanapaviṭṭhauddharaṇakālesupi sukkavisaṭṭhi hotiyeva. Sādiyanaṃ nāma sevanacittassa adhivāsanacittassa uppādanaṃ.
插入者,名为插入者之肢体以肢体相触。已插入者,名为插入者直至根部之已分离时、努力时。于精液流出时,肢体住立,名为住立。拔出者,名为抽出时。然而于律结文中说「从努力退下而住立,名为住立」,彼为显示无混乱而说。于插入、已插入、拔出时,精液流出亦有。受用者,名为受用心、容忍心之生起。
Ubhatovibhaṅge eva paññattāni sandhāya ‘‘idañhi sabbasikkhāpadānaṃ nidāna’’nti vuttaṃ. ‘‘Vinayadharapañcamena gaṇena upasampadā’’ti (mahāva. 259) vuttattā idha tatiyā sahayogena vuttā. Tasmā vīsatipi bhikkhū ce nisinnā, pañcamo vinayadharova icchitabbo, evaṃ sati pārājiko ce vinayadharo, upasampadākammaṃ kopetīti ce? Na, parivārāvasāne kammavagge (pari. 482 ādayo) yaṃ kammavipattilakkhaṇaṃ vuttaṃ, tassa tasmiṃ natthitāya. ‘‘Kathaṃ vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā’’ti ettakaṃ vuttaṃ, nanu ayaṃ ‘‘parisato vā’’ti vacanena saṅgahitoti ce? Na, ‘‘dvādasahi ākārehi parisato kammāni vipajjantī’’ti (pari. 487) suttassa hi vibhaṅge tassa anāmaṭṭhattāti ayamattho yasmā tattha tattha sarūpena vuttapāḷivaseneva sakkā jānituṃ, tasmā nayamukhaṃ dassetvā saṃkhittoti likhitaṃ. ‘‘Aṅga’’nti padaṃ uddharitvā ‘‘sabbasikkhāpadesu āpattīnaṃ aṅgānaṅgaṃ veditabba’’nti vuttaṃ, idha pana ‘‘aṅga’’nti vuttaṃ, kasmā? Samuṭṭhanādīnaṃ parivārādīsu saṅkhepena āgatattā tattha gahetvā idhāpi niddiṭṭhānaṃ anaṅgānaṃ vavatthānābhāvato, sabbattha saṅkhepato ca vitthārato ca anaṅgatte vuccamāne ativitthāratāya tasmiṃ tasmiṃ sikkhāpade anūnaṃ vattabbato cāti veditabbo, sabbāpattīnaṃ saṅgāhakavasenāti attho.
针对于两部毗奈耶中所制定者,说「此实为一切学处之因缘」。因说「以持律为第五之众达上」,此处以第三格之伴随而说。故若二十比库亦坐,第五持律者应被期望,如是时,若持律者为巴拉基咖,达上甘马亦坏耶?非然,于《附随》末尾甘马品中所说之甘马失坏相,因彼于彼中不存在。「如何从事或从白或从宣告或从界或从众」,如是所说,岂非此以「或从众」之语所摄耶?非然,因为「以十二行相从众甘马失坏」之经之毗奈耶中,彼未被触及,此义因为于彼彼处以如是所说之圣典方式能知,故显示方法门而简略,如是书写。取「支分」之句,说「于一切学处中应知诸罪之支分非支分」,然而此处说「支分」,何故?因为诸等起等于《附随》等中简略而来,于彼处取而于此处亦因所指示之诸非支分无确定,且于一切处简略及详细说非支分时,因过于详细,且因于彼彼学处中应说不少,应知,义为一切罪之摄取方式。
Yāni sikkhāpadāni ‘‘kiriyānī’’ti vuccanti, tesaṃ vasena kāyavācā saha viññattiyā veditabbā, akiriyānaṃ vasena vinā viññattiyā veditabbā. Cittaṃ panettha appamāṇaṃ bhūtārocanasamuṭṭhānassa kiriyattā, acittakattā ca. Tattha kiriyā āpattiyā anaṅgantaracittasamuṭṭhānā veditabbā. Aviññattijanakampi ekaccaṃ bāhullanayena ‘‘kiriya’’nti vuccati yatheva paṭhamapārājikaṃ. Viññattiyā abhāvepi ‘‘so ce sādiyati, āpatti pārājikassa, na sādiyati, anāpattī’’ti hi vuttaṃ, viññattisaṅkhātāpi kiriyā vinā sevanacittena na hoti vuttacittajattā, vikārarūpattā, cittānuparivattikattā ca. Tasmā kiriyāsaṅkhātamidaṃ viññattirūpaṃ, itaraṃ cittajarūpaṃ viya janakacittena vinā na tiṭṭhati, itaraṃ saddāyatanaṃ tiṭṭhati, tasmā kiriyāya sati ekantato tajjanakaṃ sevanacittaṃ atthi evāti katvā na sādiyati, anāpattīti na yujjatīti. Yasmā viññattijanakampi samānaṃ sevanacittaṃ na sabbakālaṃ viññattiṃ janeti, tasmā vināpi viññattiyā sayaṃ uppajjatīti katvā ‘‘sādiyati, āpatti pārājikassā’’ti vuttaṃ. Nuppajjati ce, na sādiyati nāma, tassa anāpatti. Teneva bhagavā ‘‘kiṃcitto tvaṃ bhikkhū’’ti (pārā. 135) citteneva āpattiṃ paricchindati, na kiriyāyāti veditabbaṃ.
凡称为『作』的学处,依其而言,身语应与表色俱知;依非作而言,应知为无表色。然此处心无量,因生起虚诳语之作性,及无心性故。其中作应知为罪之非间隔心所生起。某些虽不生表色,依多数法亦称为『作』,如第一巴拉基咖。即使无表色,亦说『若彼受用,犯巴拉基咖;若不受用,无罪』,称为表色之作亦无受用心则不生,因所说心生性、变化色性、随心转性故。是故此称为作之表色,如其余心生色,无生起心则不住;其余声处则住。是故有作时,决定有彼生起之受用心,故『不受用,无罪』不合理。因生表色之受用心虽同,非一切时生表色,故无表色亦自生起,故说『受用,犯巴拉基咖』。若不生起,名为不受用,彼无罪。以此故世尊说『比库,汝何心』,唯以心限定罪,非以作,应如是知。
Ettha samuṭṭhānaggahaṇaṃ kattabbato vā akattabbato vā kāyādibhedāpekkhameva āpattiṃ āpajjati, na aññathāti dassanappayojanaṃ. Tesu kiriyāggahaṇaṃ kāyādīnaṃ saviññattikāviññattikabhedadassanappayojanaṃ. Saññāggahaṇaṃ āpattiyā aṅgānaṅgacittavisesadassanappayojanaṃ. Tena yaṃ cittaṃ kiriyalakkhaṇe vā akiriyalakkhaṇe vā sannihitaṃ, yato vā kiriyā vā akiriyā vā hoti, na taṃ avisesena āpattiyā aṅgaṃ vā anaṅgaṃ vā hoti. Kintu yāya saññāya ‘‘saññāvimokkha’’nti vuccati, tāya sampayuttaṃ cittaṃ aṅgaṃ, itaraṃ anaṅganti dassitaṃ hoti. Idāni yena cittena sikkhāpadaṃ sacittakaṃ hoti, tadabhāvā acittakaṃ, tena tassa avisesena sāvajjatāya ‘‘lokavajjamevā’’ti vuttaṃ. Kintu sāvajjaṃyeva samānaṃ ekaccaṃ lokavajjaṃ, ekaccaṃ paṇṇattivajjanti dassanappayojanaṃ cittalokavajjaggahaṇaṃ. Cittameva yasmā ‘‘lokavajja’’nti vuccati, tasmā manokammampi siyā āpattīti aniṭṭhappasaṅganivāraṇappayojanaṃ kammaggahaṇaṃ.
此中取生起,为显示依应作或不应作,唯依身等差别而犯罪,非其他之目的。其中取作,为显示身等有表无表之差别目的。取想,为显示罪之支分非支分心差别目的。由此,凡心住于作相或非作相,或从彼有作或非作,非无差别为罪之支分或非支分。然与称为『想解脱』之想相应之心为支分,其余为非支分,如是显示。今以何心学处为有心,彼无故为无心,由彼无差别有罪性故说『唯世间罪』。然有罪虽同,某为世间罪,某为制定罪,为显示此目的而取心世间罪。唯心称为『世间罪』故,意业亦可为罪,为遮止不欲过失之目的而取业。
Yaṃ panettha akiriyalakkhaṇaṃ kammaṃ, taṃ kusalattikavinimuttaṃ siyāti aniṭṭhappasaṅganivāraṇappayojanaṃ kusalattikaggahaṇaṃ. Yā panettha abyākatāpatti, taṃ ekaccaṃ avedanampi nirodhaṃ samāpanno āpajjatīti vedanāttikaṃ ettha na labbhatīti aniṭṭhappasaṅganivāraṇatthaṃ vedanāttikaggahaṇaṃ. Sikkhāpadañhi sacittakapuggalavasena ‘‘ticittaṃ tivedana’’nti laddhavohāraṃ acittakenāpannampi ‘‘ticittaṃ tivedana’’miceva vuccati. Tatridaṃ sādhakasuttaṃ – ‘‘atthāpatti acittako āpajjati acittako vuṭṭhāti (pari. 324), atthāpatti kusalacitto āpajjati kusalacitto vuṭṭhātī’’tiādi (pari. 470). ‘‘Sacittakaṃ āpattidīpanaṃ, saññāvimokkhaṃ anāpattidīpanaṃ, acittakaṃ vatthuajānanaṃ, nosaññāvimokkhaṃ vītikkamanājānanaṃ. Idameva tesaṃ nānātta’’nti (vajira. ṭī. pārājika 61-66 pakiṇṇakakathāvaṇṇanā) likhitaṃ.
然此处非作相之业,可为离善三法,为遮止不欲过失之目的而取善三法。然此处无记罪,某无受者入灭尽定亦犯,受三法此处不得,为遮止不欲过失之目的而取受三法。学处依有心人『三心三受』得名称,无心者所犯亦说『三心三受』。此中此为成立经:『有罪无心者犯无心者出』,『有罪善心者犯善心者出』等。『有心为罪之显示,想解脱为无罪之显示,无心为事不知,非想解脱为越度不知。此即彼等之差别』,如是所书。
Sacittakapakkheti ettha ayaṃ tāva gaṇṭhipadanayo – sacittakapakkheti surāpānādiacittake sandhāya vuttaṃ. Sacittakesu pana yaṃ ekantamakusaleneva samuṭṭhāti, tañca ubhayaṃ lokavajjaṃ nāma. Surāpānasmiñhi ‘‘surā’’ti vā ‘‘pātuṃ na vaṭṭatī’’ti vā jānitvā pivane akusalamevāti. Tattha ‘‘na vaṭṭatīti jānitvā’’ti vuttavacanaṃ na yujjati paṇṇattivajjassapi lokavajjatāpasaṅgato. Imaṃ aniṭṭhappasaṅgaṃ pariharitukāmatāya ca vajirabuddhittherena likhitaṃ – ‘‘idha ‘sacittaka’nti ca ‘acittaka’nti ca vicāraṇā vatthuvijānane eva hoti, na paññattivijānane. Yadi paññattivijānane hoti , sabbasikkhāpadāni lokavajjāneva siyuṃ, na ca sabbasikkhāpadāni lokavajjāni. Tasmā vatthuvijānane eva hotīti idaṃ yujjati. Kasmā? Yasmā sekhiyesu paññattivijānanameva pamāṇaṃ, na vatthumattavijānana’’nti. Ayaṃ panettha attho sikkhāpadasīsena āpattiṃ gahetvā yassa sikkhāpadassa sacittakassa cittaṃ akusalameva hoti, taṃ lokavajjaṃ, sacittakācittakasaṅkhātassa acittakassa ca sacittakapakkhe cittaṃ akusalameva hoti, tampi surāpānādilokavajjanti imamatthaṃ sandhāya ‘‘yassā sacittakapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā nāmā’’ti vuttaṃ. ‘‘Sacittakapakkhe’’ti hi idaṃ vacanaṃ acittakaṃ sandhāyāha. Na hi ekaṃsato sacittakāya ‘‘sacittakapakkhe’’ti visesane payojanaṃ atthīti, evaṃ santepi aniyamena vuttañca niyamavasena eva gahetabbanti attho.
有心方面,此中此为结文句法:有心方面,依饮酒等无心而说。然有心中,凡决定唯由不善生起,彼二者名为世间罪。于饮酒中,知『酒』或『不应饮』而饮为不善。其中『知不应而』之所说语不合理,因制定罪亦有世间罪之过失。欲避此不欲过失,瓦基拉布提长老书:『此处「有心」与「无心」之考察,唯于事之了知,非于制定之了知。若于制定之了知,一切学处应唯世间罪,然非一切学处为世间罪。是故唯于事之了知,此合理。何故?因应学法中制定之了知即为量,非唯事之了知』。然此处义,取学处首之罪,凡学处有心之心唯为不善,彼为世间罪;称为有心无心之无心及有心方面之心唯为不善,彼亦如饮酒等世间罪,依此义说『凡于有心方面心唯为不善,此名为世间罪』。『于有心方面』此语依无心而说。非决定有心以『于有心方面』之限定有目的,如是虽有,无规定而说,应唯依规定而取,此为义。
Tiracchānānaṃ panāti pana-saddena thullaccayādikāraṃ nivatteti. Kiriyāti ettha ‘‘ṭhitaṃ sādiyatī’’ti (pārā. 58) vuttattā taṃ kathanti ce? ‘‘Sādiyatī’’ti vuttattā kiriyā eva. Evaṃ sante ‘‘kāyakammaṃ manokamma’’nti vattabbanti ce? Na, pacuravohāravasena ‘‘kāyakamma’’nti vuttattā. Ubbhajāṇumaṇḍalikāya labbhati evāti likhitaṃ. Pubbe vuttanayena saṃsandetvā gahetabbaṃ. ‘‘Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hotī’’ti (a. ni. 2.20) vadantenāpi atthassa sukhaggahaṇatthameva padabyañjanassa sunikkhittabhāvo icchito, na akkharavacanāya, tasmā āha ‘‘atthañhi nātho saraṇaṃ avocā’’tiādi.
『畜生等』,以『然』字遮止土喇吒亚等事。『作』,此中『住而受用』所说故,说彼语耶?因说『受用』故,即作。如是有『应说身业意业』耶?否,依通俗名称说『身业』故。唯于膝轮得,如是所书。依前说法应合并而取。说『比库们,恶置之句文,义亦恶取』者,亦为义之易取故欲善置句文,非为字句,故说『义实为依怙所说归依处』等。
Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖注释完毕。
2. Dutiyapārājikavaṇṇanā二、第二巴拉基咖注释
Gāmā vā araññā vāti lakkhaṇānupaññattikattā ādimhi vuttā. Sabbasmiñhi vinayapiṭake gāmo, gāmūpacāro, gāmakkhettaṃ, gāmasīmā, gāmasīmūpacāroti pañcavidho gāmabhedo veditabbo. Tathā āraññakasīmāya ekaṃ agāmakaṃ araññaṃ, saṃvidhānasikkhāpadānaṃ (pāci. 180 ādayo) ekaṃ, sagāmakaṃ ekaṃ , avippavāsasīmāya ekaṃ, gaṇamhāohīyanakassa (pāci. 691) ekanti pañcavidho araññabhedo veditabbo. Tattha atthi gāmo na gāmaparihāraṃ katthaci labhati, atthi gāmo na gāmakiccaṃ karoti, tathā atthi araññaṃ na araññaparihāraṃ katthaci labhati, atthi araññaṃ na araññakiccaṃ karotīti ayampi bhedo veditabbo.
『村或阿兰若』,因相未制定故于初说。于一切律藏中应知村、村近处、村田、村界、村界近处为五种村之差别。如是阿兰若界中一为无村阿兰若,共住学处之一,有村之一,不离界之一,减众之一,为五种阿兰若之差别。其中有村不于任何处得村保护,有村不作村事;如是有阿兰若不于任何处得阿兰若保护,有阿兰若不作阿兰若事,此差别亦应知。
Tattha avippavāsasīmāsammannanakammavācāya ṭhapetvā ‘‘gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha gāmo nāma parikkhitto ce, parikkhepassa anto, aparikkhitto ce, parikkhepokāsato anto veditabbo. Ayaṃ udositasikkhāpade ‘‘antogāmo’’ti (pārā. 478) āgato. Sāsaṅkasikkhāpade ‘‘antaraghara’’nti (pārā. 654) āgato anāsaṅkato. Yathāha ‘‘antaraghare nikkhipeyyāti samantā gocaragāme nikkhipeyyā’’ti (pārā. 654). Tathā antaragharappaṭisaṃyuttānaṃ sekhiyānaṃ ayameva paricchedo veditabbo. ‘‘Yā pana bhikkhunī ekā gāmantaraṃ gaccheyyā’’ti (pāci. 687) etthāpi ayameva paricchedo adhippeto ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantiyā, aparikkhittassa gāmassa upacāraṃ atikkamantiyā’’ti vuttattā.
其中,除了不离衣界羯磨文中的「村及村近行处」一语外,此处所说的村,若有围墙,应知为围墙之内;若无围墙,则应知为围墙应在之处的内侧。此即在离衣宿学处中所说的「村内」。在有疑学处中所说的「屋间」,则是无疑的。如所说:「应置于屋间者,即应置于周围的行乞村中。」同样,在与屋间相关的应学法中,应知此即是其界限。在「若比库尼独自行于村间」一语中,此处也意指此界限,因为说:「越过有围墙之村的围墙者,越过无围墙之村的近行处者。」
Yesu purāṇapotthakesu ‘‘upacāraṃ okkamantiyā’’ti likhitaṃ, taṃ vikāle gāmappavesanasikkhāpadesu āciṇṇaṃ nayaṃ gahetvā pamādena likhīyati, na pamāṇaṃ. Yesu ca potthakesu vikāle gāmappavesanasikkhāpadassa vibhaṅge (pāci. 513) ‘‘gāmaṃ paviseyyāti parikkhittassa gāmassa parikkhepaṃ atikkamantassa, aparikkhittassa gāmassa upacāraṃ atikkamantassā’’ti likhīyati, sā pamādalekhā. Upacāraṃ okkamantassāti tattha pāṭho. Vuttañhi samantapāsādikāyaṃ ‘‘aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo’’ti (pāci. aṭṭha. 512). Idha kaṅkhāvitaraṇiyampi vuttaṃ ‘‘santaṃ bhikkhuṃ anāpucchitvāti…pe… upacāraṃ okkamantassā’’tiādi (kaṅkhā. aṭṭha. vikālagāmappavesanasikkhāpadavaṇṇanā).
在某些古本中写作「进入近行处者」,那是取非时入村学处中所行的方法而误写的,不是标准。在某些本子中,非时入村学处的分别中写作「入村者,越过有围墙之村的围墙者,越过无围墙之村的近行处者」,那是误写。正确的读法应是「进入近行处者」。因为在《善见律》中说:「无围墙之村的近行处,应以不与取中所说的方法来理解。」此处在《疑惑度》中也说:「未问在场的比库……进入近行处者」等。
Yaṃ pana katthaci potthake ‘‘bhikkhuniyā gāmantarādhikāre ekena pādena itarassa gāmassa parikkhepaṃ vā atikkamante, upacāraṃ vā okkante thullaccayaṃ, dutiyena atikkantamatte, okkantamatte ca saṅghādiseso’’ti pāṭho dissati. Tattha ‘‘okkante, okkantamatte’’ti etāni padāni adhikāni , kevalaṃ likhitakehi aññehi likhitāni. Katthaci potthake ‘‘okkantamatte cā’’ti padaṃ na dissati, itaraṃ dissati. Tāni dve padāni pāḷiyā virujjhanti. ‘‘Aparikkhittassa gāmassa upacāraṃ atikkāmentiyā’’ti (pāci. 692) hi pāḷi . Tathā samantapāsādikāya (pāci. aṭṭha. 692) virujjhanti. ‘‘Parikkhepārahaṭṭhānaṃ ekena pādena atikkamati, thullaccayaṃ, dutiyena atikkamati, saṅghādiseso. Apicettha sakagāmato…pe… ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkante thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso’’ti (pāci. aṭṭha. 692) hi vuttaṃ.
然而在某些本子中见到这样的读法:「在比库尼村间罪中,以一足越过另一村的围墙,或进入近行处时,为土喇吒亚;以第二足越过时,或进入时,为桑喀地谢萨。」其中「进入时、进入时」这些词是多余的,只是某些抄写者所写。在某些本子中不见「或进入时」一词,但见其余的。这两个词与圣典相违。因为圣典说:「越过无围墙之村的近行处者。」同样也与《善见律》相违。因为说:「以一足越过围墙应在之处时,为土喇吒亚;以第二足越过时,为桑喀地谢萨。又此处从自村……以一足越过另一村的围墙或近行处时,为土喇吒亚;以第二足越过时,为桑喀地谢萨。」
Gaṇṭhipade cassa ‘‘parikkhepaṃ atikkāmentiyā’’ti vatvā ‘‘upacārepi eseva nayo’’ti vuttaṃ. Anugaṇṭhipade ca ‘‘aparikkhittassa gāmassa upacāraṃ ‘okkamantiyā’tipi potthakesu ekaccesu dissati, taṃ na gahetabba’’nti vuttaṃ. Aparampi vuttaṃ ‘‘aparikkhittassa gāmassa upacāraṃ ‘atikkāmentiyā’ti vacanenāpi evaṃ veditabbaṃ – vikāle gāmappavesane dvinnaṃ leḍḍupātānaṃ eva vasena upacāro paricchinditabbo, itarathā yathā ettha parikkhepārahaṭṭhānaṃ parikkhepaṃ viya katvā ‘atikkāmentiyā’ti vuttaṃ, evaṃ tatthāpi ‘aparikkhittassa gāmassa upacāraṃ atikkāmentassā’ti vadeyya. Yasmā pana tattha parikkhepārahaṭṭhānato uttarimeko leḍḍupāto upacāroti adhippeto. Tasmā tadatthadīpanatthaṃ ‘aparikkhittassa gāmassa upacāraṃ okkamantassā’ti vutta’’nti.
在《结使足论》中说了「越过围墙者」后,说「在近行处也是此法」。在《随结使足论》中说:「在某些本子中也见到『无围墙之村的近行处进入者』,那不应取。」又说:「以『越过无围墙之村的近行处者』一语也应如此理解——在非时入村中,近行处应仅以两个投石距离来界定,否则如此处对围墙应在之处说『越过围墙者』一样,在那里也应说『越过无围墙之村的近行处者』。然而因为那里意指从围墙应在之处再一个投石距离为近行处,所以为了显示那个意义而说『进入无围墙之村的近行处者』。」
Yaṃ pana andhakaṭṭhakathāyaṃ parikkhepārahaṭṭhānaṃyeva upacāranti sallakkhetvā ‘‘parikkhepapaakkhepārahaṭṭhānānaṃ ninnānākaraṇadīpanatthaṃ upacāraṃ okkamantassā’’ti vuttaṃ, pāḷivisesamasallakkhetvā ‘‘aparikkhittassa gāmassa upacāraṃ atikkamantassa idha upacāro parikkhepo yathā bhaveyya, taṃ upacāraṃ paṭhamaṃ pādaṃ atikkāmentassa āpatti dukkaṭassa, dutiyaṃ pādaṃ atikkāmentassa āpatti pācittiyassā’’ti vuttaṃ, taṃ na gahetabbameva pāḷiyā visesasambhavatoti. Porāṇagaṇṭhipade ‘‘upacāraṃ atikkāmentiyā bhikkhuniyā gāmantarāpattī’’ti vuttaṃ. Tasmā idha kaṅkhāvitaraṇiyā ‘‘ekena pādena itarassa…pe… atikkantamatte saṅghādiseso’’ti ayameva pāṭho veditabbo. Ettāvatā imesu yathāvuttesu ṭhānesu yathāvuttaparicchedova gāmoti veditabbo. Imassa atthassa dīpanatthaṃ ‘‘gāmo nāma ekakuṭikopī’’tiādi (pārā. 92) vuttaṃ. Imassa vasena asatipi parikkhepātikkame, upacārokkamane vā antarārāmato vā bhikkhunupassayato vā titthiyaseyyato vā paṭikkamanato vā taṃ gāmaṃ pavisantassa antarārāmaparikkhepassa, upacārassa vā atikkamanavasena gāmapaccayā āpattiyo veditabbā.
然而在《安达咖注疏》中,认为围墙应在之处即是近行处,说「为了显示围墙与围墙应在之处的差别,说『进入近行处者』」,又认为圣典有特殊之处,说「此处越过无围墙之村的近行处者,近行处如同围墙一般,越过那近行处的第一足时,犯恶作;越过第二足时,犯巴吉帝亚」,那不应取,因为圣典不可能有特殊之处。在古《结使足论》中说「越过近行处的比库尼有村间罪」。因此此处在《疑惑度》中应知此读法:「以一足……越过时,为桑喀地谢萨。」至此,在这些如所说的地方,应知村即是如所说的界限。为了显示此义而说「村者,即使是一间小屋」等。依此,即使没有越过围墙、进入近行处,或从园内、比库住处、外道卧处、回来处进入那村时,应知因越过园内围墙或近行处而有村缘的罪。
Gāmūpacāro pana ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha parikkhittassa gāmassa parikkhepova, aparikkhittassa gāmassa parikkhepokāsova. Vuttañhetaṃ aṭṭhakathāyaṃ ‘‘gāmūpacāroti parikkhittassa gāmassa parikkhepo, aparikkhittassa gāmassa parikkhepokāso. Tesu adhiṭṭhitatecīvariko bhikkhu parihāraṃ na labhatī’’ti (mahāva. aṭṭha. 144). Kiṃ panettha kāraṇaṃ, yena ayaṃ gāmo, gāmūpacāro ca idha aññathā, aññattha tathāti? Aṭṭhuppattito ‘‘tena kho pana samayena bhikkhū ‘bhagavatā ticīvarena avippavāsasammuti anuññātā’ti antaraghare cīvarāni nikkhipantī’’ti (mahāva. 143) imissā hi aṭṭhuppattiyā ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) vuttaṃ. Tasmā yattha antaragharasaññā, tattha avippavāsasīmā na gacchatīti veditabbā. Tena ca udositasikkhāpade ‘‘antogāme cīvaraṃ nikkhipitvā antogāme vatthabba’’nti (pārā. 478) ca ‘‘sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabba’’nti ca vuttaṃ. Kappiyabhūmiyaṃ vasantoyeva hi kappiyabhūmiyaṃ nikkhittacīvaraṃ rakkhati. Sāsaṅkasikkhāpade pana ‘‘yasmā yattha gāme cīvaraṃ nikkhittaṃ, tena gāmena vippavasanto cīvarena vippavasatīti vuccati, tasmā puna gāmasīmaṃ okkamitvā vasitvā pakkamatī’’ti vuttaṃ. Tasmiñhi sikkhāpade gāmasīmā gāmo nāmāti adhippeto. Tattha vikāle gāmappavesanasikkhāpadavibhaṅge ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassā’’ti (pāci. 513) vacanato parikkhepo na gāmo. Kintu gāmūpacāroti lesena dassitaṃ hoti. Imasmiṃ pana sikkhāpadavibhaṅge ‘‘gāmūpacāro nāmā’’ti ārabhitvā ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti iminā aparikkhittassa parikkhepokāso gāmūpacāroti siddhaṃ. Tadatthasambhavato tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ, mahāpaccariyampi vuttaṃ . Upacāro hi ‘‘gāmo ekūpacāro nānūpacāro’’tiādīsu dvāraṃ, ‘‘ajjhokāso ekūpacāro’’ti ettha samantā sattabbhantarasaṅkhātaṃ pamāṇaṃ, tasmā ‘‘gāmūpacāroti parikkhittassa gāmassa parikkhepo, aparikkhittassa gāmassa parikkhepokāso’’ti andhakaṭṭhakathāyaṃ vuttanti veditabbaṃ. Tathā kurundiyaṃ, mahāpaccariyañca. Tathā pāḷiyampi ‘‘ajjhārāmo nāma parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro. Ajjhāvasatho nāma parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro’’tiādīsu dissati. Mahāaṭṭhakathāyaṃ pana ‘‘gāmūpacāro’’tiādīsu dissati. Tasmā dutiyo leḍḍupāto upacāroti adhippeto.
然而村近行处,在「除了村及村近行处」一语中,对有围墙之村即是围墙本身,对无围墙之村即是围墙应在之处本身。因为在注疏中说:「村近行处者,有围墙之村的围墙,无围墙之村的围墙应在之处。在这些处决意衣的比库不得保护。」但此处有何理由,使得此村与村近行处在此处是一种理解,在别处是另一种理解?从事缘起来看,「尔时诸比库『世尊已允许以三衣不离衣』,于屋间放置衣」,因为对于这个事缘说「除了村及村近行处」。因此应知,凡有屋间想之处,不离衣界不到那里。因此在离衣宿学处中说「将衣放在村内后,应住在村内」,以及「在集会堂或门口,或不应离开手臂距离」。因为住在净地者才能守护放在净地的衣。然而在有疑学处中说「因为在某村放置衣后,离开那村即称为离衣,所以再进入村界后住宿再离去」。因为在那学处中,村界即意指村。其中在非时入村学处分别中,从「越过有围墙之村的围墙者,犯巴吉帝亚」一语来看,围墙不是村,而是以暗示显示为村近行处。然而在此学处分别中,从「村近行处者」开始,以「站在无围墙之村的屋近行处的中等身材者的投石距离」,确立了无围墙之村的围墙应在之处为村近行处。因为那义可能,在《咖伦德注疏》和《大传承》中说,站在那屋近行处者的投石距离为村近行处。因为近行处在「村是一近行处或多近行处」等中是门,在「内部空地是一近行处」中是周围七寻所计的量度,因此应知在《安达咖注疏》中说「村近行处者,有围墙之村的围墙,无围墙之村的围墙应在之处」。同样在《咖伦德》和《大传承》中。同样在圣典中也见到「内园者,有围墙之园的园内,无围墙者的近行处。内住处者,有围墙之住处的住处内,无围墙者的近行处」等。然而在《大注疏》中见到「村近行处」等。因此意指第二个投石距离为近行处。
‘‘Aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti pāḷivisesasambhavato ca paṭhamo leḍḍupāto gāmo eva, dutiyo gāmūpacāroti vuttaṃ. Parikkhittassa pana gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto gāmūpacāroti vuttanti ettha bhedo natthi. Ettāvatā parikkhittassa duvidho upacāro, aparikkhittassa catubbidho upacāro yattha sambhavati, yattha ca na sambhavati, taṃ sabbaṃ dassitaṃ hoti.
「进入未设界标之村的近处,犯巴吉帝亚」,因圣典特殊情况,第一投石处即是村,第二投石处称为村近处,如是所说。然而对于设有界标之村,站在界柱处的中等身量之人的投石处称为村近处,如是所说,此中并无差别。至此已显示:设有界标者有二种近处,未设界标者有四种近处,何处可能发生,何处不可能发生,一切皆已显示。
Gāmakhettassa ca gāmasīmāya ca lakkhaṇaṃ aṭṭhakathāyameva vuttaṃ. Ubhayañhi atthato ekaṃ. Tattha gāmasīmāya gāmabhāvo sāsaṅkasikkhāpadavasena veditabbo.
村田与村界之特相,已于注疏中说明。二者在意义上是一。其中,村界之村性,应依有疑学处而了知。
Gāmasīmūpacāro nāma manussānaṃ kaṭṭhatiṇapupphaphalādiatthikānaṃ vanacarakānaṃ valañjanaṭṭhānaṃ. Imassa gāmasīmūpacārabhāvo udositasikkhāpade, ‘‘agāmake araññe samantā sattabbhantarā’’ti (pārā. 494) āgataṭṭhāne khandhake (mahāva. 147) ca veditabbo. Ettha hi bhagavā gāmantavāsīnaṃ bhikkhūnaṃ sīmaṃ dassento ‘‘yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharatī’’ti (mahāva. 147) vatvā dasseti. Tadanantarameva ‘‘agāmake’’tiādinā sattabbhantarasīmaṃ dasseti. Tasmā yo bhikkhu gāmaṃ vā nigamaṃ vā upanissāya na viharati, kevalaṃ nāvāyaṃ vā thalamaggena vā addhānamaggappaṭipanno hoti, tassa tattha tattha sattabbhantarasīmā labbhatīti veditabbo. Vuttañhi ‘‘ekakulassa sattho hoti , satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabba’’ntiādi (pārā. 489). Idameva araññaṃ sandhāya ‘‘āraññakasīmāya ekaṃ agāmakaṃ arañña’’nti vuttaṃ.
村界近处者,是人们需要薪柴草花果等物之林行者的取物处。此村界近处之性质,应于露宿学处中、于「在无村之林野,周围七拔达」之所来处、于篇集中了知。此中世尊为住村边之比库们显示界时,说「依止某村或某镇而住」后显示。紧接其后,以「在无村」等显示七拔达界。因此,应知:不依止村或镇而住、仅在船上或陆路上行于道路之比库,在彼彼处得七拔达界。已说:「为一家之商队,将衣置于商队中,向前或向后不应离开七拔达」等。正是依此林野而说「林野界者,一无村之林野」。
Yaṃ sandhāya ‘‘agāmake araññe addhayojane addhayojane āpatti pācittiyassā’’ti (pāci. 414) pāḷiyaṃ vuttaṃ. Idaṃ saṃvidhānasikkhāpadānaṃ ekaṃ agāmakaṃ araññaṃ nāma.
依此而于圣典中说「在无村之林野,每半由旬半由旬,犯巴吉帝亚」。此是约定学处之一无村林野。
Purimena pana sagharaṃ saṅgahitaṃ, iminā tamasaṅgahitanti. Yaṃ sandhāya gaṇamhā ohīyanādhikāre aṭṭhakathāyaṃ (pāci. aṭṭha. 692) ‘‘agāmake araññeti ettha ‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’nti evaṃ vuttaṃ lakkhaṇaṃ araññaṃ. Taṃ paneta kevalaṃ gāmābhāvena ‘agāmaka’nti vuttaṃ, na viñjhāṭavisadisatāyā’’ti vuttaṃ. Yaṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654; pāci. 573) vuttaṃ. Idaṃ āraññakasenāsanaṃ nāma parikkhittassa parikkhepato bahi, aparikkhittassa pana parikkhepokāsato bahi sarukkhaṃ vā arukkhaṃ vā vihāre kunnadisamākiṇṇampi araññaṃ nāma. Tathā ‘‘gaṇamhā ohīyanakassa eka’’nti vuttaṃ. Idaṃ araññaṃva. Idaṃ pana pubbe agāmakabhāvena āgataṭṭhāne vuttalakkhaṇameva hutvā nikkhamitvā bahi indakhīlā dassanūpacāravijahane ekameva āpattiṃ karoti, tato uddhaṃ anāpatti. ‘‘Saṃvidhānasikkhāpadānaṃ eka’’nti vuttaṃ pana addhayojane addhayojane ekekaṃ āpattiṃ karoti, na tato oraṃ. Itarāni tīṇi yathāvuttaparicchedato orameva tattha vuttavidhiṃ na sampādenti, paraṃ sampādenti. Evametesaṃ aññamaññanānattaṃ veditabbaṃ.
前者摄取有屋,此者摄取黑暗。依此而于从众离去之处的注疏中说:「『在无村之林野』,此中『出去后,界柱外一切皆是林野』,如是所说之特相是林野。然此仅以无村性而称『无村』,非因类似荒野森林」,如是所说。依此而说「林野住所者,最后五百弓」。此林野住所者,对设有界标者在界标外,对未设界标者则在界标范围外,有树或无树,寺院虽被荆棘丛覆盖亦称林野。同样说「从众离去者之一」。此即是林野。然此前以无村性而于所来处说明之特相,出去后在界柱外舍弃见闻近处时造一罪,从此以上无罪。然而所说「约定学处之一」,每半由旬半由旬造一一罪,不在其内。其余三者,从所说界限之内不成就彼处所说之规定,在外则成就。如是应知此等彼此之差别。
Tattha pañcavidhe gāme yo ‘‘parikkhittassa gāmassa indakhīle ṭhitassa leḍḍupāto’’ti (pārā. 92) vutto, so na katthaci vinayapiṭake upayogaṃ gato, kevalaṃ aparikkhittassa parikkhepokāsato aparo eko leḍḍupāto gāmūpacāro nāmāti dīpanatthaṃ vutto. Parikkhittassapi ce gāmassa eko leḍḍupāto kappiyabhūmisamāno upacāroti vutto, pageva aparikkhittassa parikkhepokāsato eko. So pana pākaṭattā ca ajjhokāsattā ca okkamantassa āpattiṃ karoti ṭhapetvā bhikkhuniyā gāmantarāpattiṃ. Bhikkhuniyo hi tasmiṃ dutiyaleḍḍupātasaṅkhāte gāmūpacāre vasantī āpattiñca āpajjanti, gāmaṃ pavisantī gāmantarāpattiñca. Tāsañhi ṭhitaṭṭhānaṃ araññasaṅkhyaṃ gacchati ‘‘tāvadeva chāyā metabbā…pe… tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā’’ti (cūḷava. 430) vacanato. Araññappaṭisaṃyuttānaṃ sikkhāpadānaṃ, vikālegāmappavesanasikkhāpadassa (pāci. 508) ca bhikkhunīnaṃ asādhāraṇattā ca antarārāmabhikkhunupassayappaṭikkamanādīnaṃ kappiyabhūmibhāvavacanato ca ‘‘ekā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassā’’tiādisikkhāpadapaññattito (pāci. 692) ca bhikkhunikkhandhakanayaena vā yasmā parikkhittassa gāmassa indakhīlato paṭṭhāya aparikkhittassa upacārato paṭṭhāya nīyati, tattha antaraghare nikkhittacīvare sati caturaṅgasamodhānena bhikkhū vasanti, tasmā sagāmakaṃ nāma hoti.
其中,于五种村中所说「设有界标之村,站在界柱处的投石处」,未在律藏任何处得到应用,仅为显示:未设界标者,从界标范围外另有一投石处称为村近处,为显示此义而说。若设有界标之村的一投石处作为净地同样称为近处,何况未设界标者从界标范围外之一处。然彼因明显性与露天性,进入者造罪,除比库尼之村中罪。比库尼住于彼第二投石处所称之村近处时犯罪,进入村时犯村中罪。因为她们所站之处算作林野,依「即时应量影……应告知彼女三依止与八不应作」之语故。因林野相关学处、非时入村学处对比库尼不共、内园比库尼住处往返等有净地性之语、「一人从众离去,在无村之林野,舍弃第二比库尼之见闻近处,犯土喇吒亚」等学处之制定、或依比库尼篇集之理,因从设有界标之村的界柱开始、从未设界标者的近处开始引导,在彼处内屋中置衣时,比库们以四支和合而住,因此称为有村。
Avippavāsasīmāya ekaṃ nāma ‘‘na, bhikkhave, bhikkhuniyā araññe vatthabbaṃ, yā vaseyya, āpatti dukkaṭassā’’ti (cūḷava. 431) vacanato bhikkhunīnaṃ araññavāso nāma natthīti siddhaṃ. Tāya hi araññe bhikkhunupassaye sati antoāvāsepi dutiyikāya dassanasavanūpacāraṃ vijahantiyā āpatti. Tasmā avippavāsasīmādhikāre ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha yaṃ ṭhānaṃ ṭhapitaṃ, tattheva bhikkhunupassayopi kappati, na tato paraṃ.
在不离界中,有一条规定:「诸比库,比库尼不应住在阿兰若,若住者,犯恶作。」依此言教,比库尼没有阿兰若住处,此已成立。因此,若在阿兰若有比库尼住处,即使在住区内,若舍弃第二人的见闻范围,亦有罪。故在不离界的规定中,「除村及村近行处」一语所除之处,唯在该处比库尼住处方为允许,不在其外。
Tāsañca avippavāsasīmākammavācāyaṃ ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti vacanaṃ natthīti katvā tesveva gāmagāmūpacāresu pharati. Tato paraṃ dutiyesu leḍḍupātādīsu tāsaṃ akappiyabhūmikattā na samānasaṃvāsakasīmā araññe pharati bhikkhūnaṃ gāmagāmūpacāraṃ viya. Tasmā vuttaṃ ‘‘bhikkhuniyā ṭhapetvā gāmantarāpatti’’nti.
在比库尼的不离界甘马语中,没有「除村及村近行处」一语,故仅遍及村与村近行处。在其外的第二投石处等,因对比库尼而言是不允许地,故同住界不像比库对村近行处那样遍及阿兰若。因此说:「对比库尼,除村间罪。」
Evaṃ tāva pañcavidhaṃ gāmabhedaṃ, araññabhedañca ñatvā idāni ‘‘atthi gāmo na gāmaparihāraṃ katthaci labhatī’’tiādibhedo veditabbo. Tattha yo aṭṭhakathāyaṃ ‘‘amanusso nāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto’’ti vutto, so gāmo na gāmaparihāraṃ katthaci sikkhāpade labhati. Yañhi sandhāya aṭṭhakathāyaṃ ‘‘taṃ panetaṃ buddhakāle, cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahita’’nti (pārā. aṭṭha. 1.84; dī. ni. aṭṭha. 1.150) vuttaṃ. Yo pana paṭirājacorādīhi viluttattā, kevalaṃ bhayena vā chaḍḍito sagharova antarahitagāmabhūto, so ‘‘gāmantare gāmantare āpatti pācittiyassā’’ti (pāci. 183) vuttapācittiyaṃ janeti, vikāle gāmappavesanaṃ, sekhiye cattāri janetīti veditabbā. Yo pana gāmo yato vā manussā kenacideva karaṇīyena punapi āgantukāmā eva apakkantāti vutto, amanusso so pakatigāmasadisova.
如是先知五种村的区分与阿兰若的区分后,现在应知「有村在任何学处中不得村近行处」等区分。其中,在注疏中所说「非人者,即完全因人的不存在而成为亚卡所守护之处」,此村在任何学处中不得村近行处。因为在注疏中针对此说:「此在佛时、转轮王时是城市,在其余时是空的,为亚卡所守护。」但若因敌王、盗贼等而被掠夺,或仅因恐惧而被舍弃,连房屋一起成为隐没村者,此生起所说的巴吉帝亚「在村间村间,犯巴吉帝亚」,应知生起非时入村、四应学法。但若村中人因某事务而欲再来故离去,所说的非人村如同本来的村。
Atthi araññaṃ na araññaparihāraṃ katthaci labhatīti ettha ‘‘ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro’’ti (pārā. 494) ettha yvāyaṃ nānūpacāroti vutto, taṃ veditabbaṃ. Yo pana parikkhittassa ekaleḍḍupātasaṅkhāto gāmūpacāranāmako gāmo, yo vā sattho nātirekacātumāsaniviṭṭho, so atthi gāmo na gāmakiccaṃ karoti. Na hi taṃ ṭhānaṃ okkamanto gāmappavesanāpattiṃ āpajjati. Yaṃ pana gāmasīmāya pariyāpannaṃ manussānaṃ valañjanaṭṭhānabhūtaṃ araññaṃ, taṃ atthi araññaṃ na araññakiccaṃ karoti nāma. Na hi tattha āraññakasīmā labbhatīti. Ettāvatā ‘‘gāmā vā araññā vā’’ti imissā anupaññattiyā lakkhaṇānupaññattibhāvo dassito hoti.
「有阿兰若在任何处不得阿兰若近行处」,在此应知所说「空地一近行处者,在无村的阿兰若,周围七寻内为一近行处,其外为非近行处」中所说的非近行处。但若是围绕村的一投石处所计的村近行处名的村,或商队住不超过四月者,是有村不作村事。因为进入该处不犯入村罪。但若阿兰若被村界所摄,成为人的游戏处,此是有阿兰若不作阿兰若事。因为在该处不得阿兰若界。至此已显示「或村或阿兰若」此未制定的特相未制定性。
‘‘Gonisādiniviṭṭhopi gāmo’’ti ettha sace tassa gāmassa gāmakhettaparicchedo atthi, sabbopi eko gāmo. No ce, upacārena vā parikkhepena vā paricchinditabbo. Sace gāmakhette sati kānici tāni gharāni aññamaññaupacārappahonakaṃ ṭhānaṃ atikkamitvā dūre dūre katāni honti, vikāle gāmappavese upacārova pamāṇaṃ. Antaragharappaṭisaṃyuttesu sekhiyesu, bhikkhuniyā gāmantarāpattīsu ca gharānaṃ parikkhepārahaṭṭhānaṃ pamāṇaṃ, uposathādikammānaṃ gāmakhettaṃ pamāṇaṃ, āraññakasenāsanassa āsannagharassa dutiyaleḍḍupātato paṭṭhāya pañcadhanusatantaratā pamāṇanti evaṃ no paṭibhānanti ācariyā.
「牛住处所住亦是村」,在此若该村有村田界限,全部是一村。若无,应以近行处或围绕来界定。若有村田,而某些房屋越过彼此近行处所及之处,远远建造,在非时入村中,近行处是标准。在房间相关的应学法中、比库尼的村间罪中,房屋的围绕所及处是标准,伍波萨他等甘马以村田为标准,阿兰若住处从近房的第二投石处起五百弓距离为标准——诸老师如是认为。
‘‘Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ ‘ayampi visuṃgāmo hotū’ti paricchinditvā rājā kassaci deti, sopi visuṃgāmasīmā hotiyevā’’ti (mahāva. aṭṭha. 147) aṭṭhakathāvacanato taṃ pavisantiyā bhikkhuniyā gāmantarāpatti hoti eva. Sace tattha vihāro vā devakulaṃ vā sabhā vā gehaṃ vā natthi, kevalaṃ vatthumattakameva hoti, gāmoti vinayakammaṃ sabbaṃ tattha kappati. ‘‘Amanusso gāmo’’ti hi vuttaṃ. Tañca ṭhānaṃ itarassa gāmassa parikkhepabbhantare vā upacārabbhantare vā hoti, vikāle gāmappavesanaṃ āpucchitvāva gantabbaṃ. No ce, araññaṃ viya yathāsukhaṃ gantabbaṃ. Tattha ce ārāmo vā titthiyaseyyādīsu aññatarovā hoti, laddhakappameva. Bhikkhunupassayo ce hoti, gāmaṃ piṇḍāya pavisantiyā bhikkhuniyā gāmantarāpatti pariharitabbā. ‘‘Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāmā’’ti (pārā. 92) ettha parikkhepe sati yathāvuttaparicchedaṃ gāmameva ṭhapetvā avasesaṃ tassa upacāraṃ, tato parañca araññaṃ nāma, parikkhepe asati yathāvuttaparicchedaṃ gāmūpacārameva ṭhapetvā tato paraṃ avasesaṃ araññaṃ nāmāti adhippāyo. Evaṃ sati ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttalakkhaṇe agāmake araññe gaṇamhāohīyanāpatti, tattha avippavāsasīmāya pharaṇaṃ vikāle gāmappavesanāpattiyā anāpattīti evamādivinayavidhi sameti, aññathā na sameti.
「即使在同一村田中,王划定某一部分『此亦应为别村』而给予某人,此亦成为别村界」,依注疏此言,进入该处的比库尼确实有村间罪。若该处无精舍、天祠、会堂或房屋,仅是地基,作为村,一切律甘马在该处允许。因为说「非人村」。若该处在其他村的围绕内或近行处内,非时入村应问讯后方可前往。若否,如阿兰若可随意前往。若该处有园林或外道住处等之一,已得允许。若有比库尼住处,入村行乞的比库尼应避免村间罪。「阿兰若者,除村及村近行处,其余为阿兰若」,在此若有围绕,除如所说界限的村,其余是其近行处,其外是阿兰若;若无围绕,除如所说界限的村近行处,其外其余是阿兰若——此是意趣。如是,在所说特相「出去,门柱外一切皆是阿兰若」的无村阿兰若中有众减损罪,在该处不离界的遍及、非时入村罪的无罪等律规相合,否则不合。
‘‘Ṭhapetvā gāmūpacāraṃ avasesaṃ araññaṃ nāmā’’ti (mahāva. 144) vutte gāmūpacārato paro araññanti siddhe ‘‘ṭhapetvā gāma’’nti visesattho na dissati, gāmassa pana araññabhāvappasaṅgabhayā vuttanti ce? Na, gāmūpacārassa abhāvappasaṅgato. Sati hi gāme gāmūpacāro hoti, so ca tava matena araññabhūto. Kuto dāni gāmūpacāro. Gāmūpacāropi ce araññasaṅkhyaṃ gacchati, parova gāmoti katvā na yuttaṃ gāmassa araññabhāvappasaṅgato ca. Tasmā ‘‘gāmā vā araññā vā’’ti ettha gāmūpacāropi ‘‘gāmo’’ tveva saṅgahito. Tasmā gāmassa araññabhāvappasaṅgo na yujjati. Yadi evaṃ ‘‘ṭhapetvā gāmaṃ avasesaṃ araññaṃ nāmā’’ti ettakaṃ vattabbanti ce? Na, araññassa paricchedajānanappasaṅgato. Tathā hi vutto ‘‘araññaparicchedo na paññāyatī’’ti no laddhi. Gāmūpacārapariyanto hi idha gāmo nāma. Yadi evaṃ ‘‘gāmassa ca araññassa ca paricchedadassanatthaṃ vutta’’nti aṭṭhakathāyaṃ vattabbaṃ, ‘‘araññassa paricchedadassanatthaṃ vutta’’nti kimatthaṃ vuttanti ce? Vuccate – aṭṭhakathācariyena paṭhamagāmūpacāraṃyeva sandhāya vuttaṃ ‘‘araññaparicchedadassanattha’’nti sabbasikkhāpade hi bāhiraindakhīlato paṭṭhāya gāmūpacāraṃ araññaṃ nāma. Gāmaparicchedavacane payojanaṃ panettha natthi parikkhepeneva pākaṭabhūtattā. Dutiyagāmūpacārova gāmassa paricchedadassanatthaṃ vutto parikkhepabhāvena apākaṭattā. Tattha paṭhamagāmūpacāro ce araññaparicchedadassanatthaṃ vutto, tattha na vattabbo. ‘‘Nikkhamitvā indakhīlā sabbametaṃ arañña’’nti vattabbaṃ. Evaṃ sante subyattataraṃ araññaparicchedo dassito hoti, micchāgāho ca na hoti.
「除去村近行,其余名为阿兰若」如是所说时,既已成立「从村近行之外为阿兰若」,则「除去村」之特别意义不显现。若谓:因恐有村成为阿兰若之过失,故如是说?答:不然,因有村近行不存在之过失。因为有村时才有村近行,而依汝之见解,彼村近行成为阿兰若。如此,村近行从何而来?若村近行也归入阿兰若之数,则以「村之外」为准,因恐有村成为阿兰若之过失,故不合理。因此,在「村或阿兰若」此处,村近行也仅被摄入「村」中。故村成为阿兰若之过失不成立。若如是,应仅说「除去村,其余名为阿兰若」,如此足矣?答:不然,因有不知阿兰若之界限之过失。如是所说「阿兰若之界限不明了」,则不得成立。因为以村近行为边界者,此处名为村。若如是,注疏中应说「为显示村与阿兰若之界限而说」,为何说「为显示阿兰若之界限而说」?答曰:注疏师仅就第一村近行而说「为显示阿兰若界限」。因为在一切学处中,从外围界标开始的村近行名为阿兰若。但在此处,说村之界限并无必要,因以围绕而明显故。第二村近行则为显示村之界限而说,因以围绕之方式不明显故。其中,若第一村近行为显示阿兰若界限而说,则不应在彼处说。应说「出离界标后,一切皆为阿兰若」。如是,阿兰若之界限显示得更清楚,也不会有错误理解。
‘‘Majjhimassa purisassa leḍḍupāto’’ti hi vutte ayaṃ gāmūpacārova araññaṃ gāmūpacārassa vibhaṅgattā. Yadi araññaparicchedadassanatthaṃ vuttaṃ, avuttakameva, araññato paranti ca micchāgāho hotīti ce, nanu vuttaṃ ‘‘paṭhamameva idaṃ parikkhittassa gāmassa upacāraniyamanatthaṃ vutta’’nti? Araññaparicchedadassanatthaṃ kiñcāpi ‘‘gāmūpacāro’’tiādi āraddhaṃ, indakhīle ṭhitassa majjhimassa purisassa leḍḍupātoti pana evaṃ vacanappayojanaṃ. Aparikkhittassa ca gāmassa yvāyaṃ leḍḍupāto upacāro’’ti mahāaṭṭhakathāyaṃ vutto, tassa niyamananti vuttaṃ hoti. Kathaṃ paññāyatīti ce? ‘‘Araññaṃ nāmā’’ti padaṃ anuddharitvā ‘‘gāmūpacāro nāmā’’ti uddharaṇassa katattā. Tattha ‘‘gāmūpacāro nāmā’’ti mātikāyaṃ avijjamānaṃ padaṃ uddharanto tayo atthavase dasseti. Seyyathidaṃ – araññaparicchedadassanameko attho, aparikkhittassa gāmassa upacārena saddhiṃ paricchedadassanameko, na kevalaṃ aparikkhittassayeva upacāro vinayādhikāre sappayojano dassitabbo, nippayojanopi parikkhittassa upacāro iminā pariyāyena labbhatīti anusaṅgappayojanameko atthopi veditabbo.
「中等身量之人的投石距离」如是所说时,此村近行即是阿兰若,因村近行之分析故。若谓:若为显示阿兰若界限而说,则未说出,且会有「阿兰若之外」之错误理解?岂非已说「此首先为限定有围绕之村的近行而说」?虽然为显示阿兰若界限而开始说「村近行」等,但「站在界标处的中等身量之人的投石距离」,如是言说之目的。且在大注疏中说「无围绕之村的此投石距离为近行」,说为彼之限定。如何明了?因为不引用「名为阿兰若」之句,而引用「名为村近行」故。其中,引用注疏中不存在的「名为村近行」之句者,显示三种义理。即:显示阿兰若界限为一义,显示无围绕之村连同近行之界限为一义,应知不仅应显示无围绕者之近行在律权限中有用,有围绕者之近行虽无用,以此方式也得成立,此随顺之用途为一义。
‘‘Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti idaṃ bhagavā tayo atthavase paṭicca abhāsi. Seyyathidaṃ – aparikkhittassa gāmassa paricchedadassanameko, avippavāsasīmādhikāre ayameva gāmūpacāroti dassanameko, tattha ṭhitassa dutiyo leḍḍupāto sabbattha gāmappaṭisaṃyuttesu sikkhāpadesu sakiccako upacāroti dassanamekoti evaṃ bhagavā attano desanāvilāsappattiyā ekekapaduddhāraṇena tayo atthavase dassetīti veditabbaṃ.
「无围绕之村,站在屋近行处的中等身量之人的投石距离」,世尊依三种义理而说此。即:显示无围绕之村的界限为一义,显示在不离宿界权限中此即为村近行为一义,显示站在彼处者的第二投石距离在一切与村相关的学处中为有作用之近行为一义。如是应知,世尊以其教说之善巧,通过引用每一句而显示三种义理。
Tathā avippavāsasīmākammavācāya ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) etthāpi parikkhepe sati gāmaṃ ṭhapetvā, asati gāmūpacāraṃ ṭhapetvāti attho. Parikkhittassa, aparikkhittassa ca majjhe ārāme avippavāsasīmāsammannanakāle ayaṃ nayo ativiya yujjati. Ubhayaparivajjanato pubbe vuttanayena vā ubhayattha ubhayaṃ labbhateva. ‘‘Antarārāmesu pana āciṇṇakappā bhikkhū avippavāsasīmaṃ sammannantī’’ti gaṇṭhipade vuttaṃ. ‘‘Antaragharappaṭisaṃyuttānaṃ sekhiyānaṃ antarārāmesu asambhavato antarārāmo na gāmasaṅkhaṃ gacchati, tasmā tatthapi avippavāsasīmā ruhatevā’’ti eke. Te bhikkhū dutiyassa gāmūpacārassa gāmasaṅkhāsabhāvato tāsaṃ imāya dutiyāya avippavāsakammavācāya abhāvaṃ dassetvā paṭikkhipitabbā. Ajjhārāmo pana gāmopi samāno titthiyaseyyādi viya kappiyabhūmīti veditabbo.
同样,在不离宿界甘马语中「除去村与村近行」此处,有围绕时,除去村;无围绕时,除去村近行,此为义理。在有围绕者与无围绕者之间的园中,结不离宿界时,此方法极为合理。因避免两者,或依前述方式,在两处皆得两者。在结集中说「在中间园中,比库们依惯例结不离宿界」。有人说:「因与屋内相关的应学法在中间园中不可能有,故中间园不归入村之数,因此在彼处不离宿界也确实成立」。应以第二村近行归入村之数故,显示彼等以此第二不离宿甘马语不存在而驳斥彼等比库。但园内之村,虽为村,应知如外道卧处等为净地。
Āpattiyā paricchedaṃ, tathānāpattiyāpi ca;
为显示犯之界限,以及不犯之界限;
Dassetuṃ gāmasambandha-sikkhāpadavibhāvane.
在阐明与村相关之学处时。
Gāmagāmūpacārā dve, dassitā idha tādinā;
村与村近行二者,于此由彼如来所示;
Sīmā sīmūpacārā tu, anekantāti nuddhaṭā.
界与界近行,则以多义故被排除。
Upacārā ca dve honti, bāhirabbhantarabbasā;
近行有二种,依外与内而分;
Parikkhittāparikkhitta-bhedā ce caturo siyuṃ.
若依围绕与未围绕之别,则成四种。
Ayañhi upacārasaddo vinayapiṭake ‘‘anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretu’’nti (cūḷava. 270) evamādīsu bāhire upacāre dissati. Bāhiro upacāro nāma parikkhepato, parikkhepārahaṭṭhānato vā eko leḍḍupāto. ‘‘Ajjhārāmo nāma parikkhittassa ārāmassa antoārāmo, aparikkhittassa upacāro. Ajjhāvasatho nāma parikkhittassa āvasathassa antoāvasatho, aparikkhittassa upacāro’’tiādīsu (pāci. 506) pana upacārasaddo abbhantare upacāre dissati. Abbhantaro upacāro ca nāma parikkhepo, parikkhepārahaṭṭhānañca hoti. Idha pana parikkhepo ‘‘ajjhārāmo, ajjhāvasatho’’ti vā na vuccati, anto eva ārāmo, āvasathoti vā. Tesu bāhirabbhantarabhedabhinnesu dvīsu upacāresu avippavāsasīmādhikāre ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha gāmūpacāro nāma abbhantarūpacāro adhippeto, na bāhiro. Bhikkhuniyā araññasaññitatāya tassa bāhirassa, tassā gāmantarāpattiyā ṭhānabhūtattā ca abbhantaraupacārassāti idamettha kāraṇadvayaṃ veditabbaṃ. Tattha idha adinnādānapārājikavibhaṅgeyeva paṭhamo gāmūpacāro dassito, so bāhiro, dutiyo abbhantaroti veditabbo. Paṭhamena ca aparikkhittassa gāmassa dutiyaleḍḍupātasaṅkhāto bāhiro upacāro, dutiyena ca parikkhittassa gāmassa parikkhepato bāhirasaṅkhāto abbhantaro upacāro lesena dassitoti veditabbo. Evaṃ cattāropi upacārā idha bhagavatā desanāvilāsappattena desanālīlāya dassitā hontīti ayaṃ nayo suṭṭhu lakkhetvā ācariyehi sammantayitvā yathānurūpaṃ tattha yojetabbo. Itarathā –
此「近行」一词,于律藏中「诸比库,我允许即使无病者亦可在园林、园林近行持伞」等处,见于外近行。所谓外近行者,从围绕处、或从围绕应有处一掷石之地。然而于「园林内者,于已围绕之园林为园林之内,于未围绕者为近行。住处内者,于已围绕之住处为住处之内,于未围绕者为近行」等处,「近行」一词则见于内近行。所谓内近行者,即围绕处及围绕应有处。然于此处,围绕处不称为「园林内、住处内」,而仅称为园林之内、住处等。于彼等依外内之别而分之二近行中,于不离界之权限中「除村与村近行」,此处所谓村近行者,意指内近行,非外者。此处应知有二因:因彼外者于比库尼之森林限定为处所,且因彼内近行为彼女入村内之处所故。其中,于此不与取巴拉基咖分别中,第一种村近行已被显示,应知彼为外者,第二种为内者。应知以第一种略示未围绕之村的第二掷石所摄之外近行,以第二种略示已围绕之村的围绕处外所摄之内近行。如是,此处世尊以达教说风格之教说游戏而显示四种近行,此理应善加把握,与诸老师共同商议后,如理地于彼处应用。否则——
Asambudhaṃ buddhamahānubhāvaṃ;
不了知佛陀之大威力;
Dhammassa gambhīranayattatañca;
法之深奥义理性故;
Yo vaṇṇaye naṃ vinayaṃ aviññū;
若无智者赞说彼法与律;
So duddaso sāsananāsahetu.
彼难见者,乃教法破坏之因。
Pāḷiṃ tadatthañca asambudhañhi;
若不通达圣典及其义理,
Nāseti yo aṭṭhakathānayañca;
而破坏注疏之义理者,
Anicchayaṃ nicchayato parehi;
将不决定者作为决定于他人;
Gāmoti teyeva purakkhato so.
「村」者,即彼由前导故。
Anukkameneva mahājanena;
依次第由大众;
Purakkhato paṇḍitamāni bhikkhu;
由前导自认为智者的比库;
Apaṇḍitānaṃ vimatiṃ akatvā;
不作非智者们的疑惑;
Ācariyalīlaṃ purato karoti.
于前作老师之戏。
Tattha hi pāḷiyaṃ ‘‘gāmassa upacāro gāmūpacāro, gāmasaṅkhāto upacāro gāmūpacāro nāmā’’ti uddharitvā gāmassa upacāraṃ dassento ‘‘indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’’ti (pārā. 92) vatvā puna gāmasaṅkhātaṃ upacāraṃ dassento ‘‘gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti vuttaṃ. Imamatthaṃ sandhāya vikāle gāmappavesanagāmantaraaappavāsasammutiādīsu parikkhepārahaṭṭhānameva gāmūpacāranti vuttanti likhitaṃ.
于此,在圣典中,举出「村的近处为村近处,称为村的近处为村近处」后,显示村的近处时说「站立于界标柱处的中等身量之人的土块投掷距离」,再显示称为村的近处时说「站立于屋近处的中等身量之人的土块投掷距离」。依此义,在非时入村、村中间、离村结界等处,仅围墙所及之处被说为村近处,如是已书写。
Atthatoekanti ettha saṅkhāsaddaṃ saṅkhātasaddena samānayati. ‘‘Ādiyeyyā’’ti idaṃ pañcavīsatiyā avahārānaṃ sādhāraṇapadaṃ. Ṭhānācāvanavasena ca khīlādīni saṅkāmetvā khettādiggahaṇavasena cāti attho. Ṭhānācāvane yathā sāmikassa dhuranikkhepādiṃ anoloketvāva āpatti, tathā ihāpīti gahetabbā.
「从义理上说一」者,此处以「算」(saṅkhā)一词与「被算入」(saṅkhāta)一词相等同。「应取」者,此为二十五种搬移之共通语。义为:依从处所移动之方式而移动桩等,以及依取田地等之方式。于从处所移动时,如同未观察主人之卸轭等即有罪,此处亦应如是理解。
‘‘Asukaṃ nāma bhaṇḍaṃ avaharissāmī’’ti sabbesaṃ ekāsayattā ‘‘ekenāpī’’ti vuttaṃ. Yadi āṇatti icchitabbā, saṃvidhāvahāro nāma eko avahāro parihāyitabbo.
「将搬移名为某某之物品」,因一切人之意图相同,故说「即使一人」。若须命令,则名为「约定搬移」之一种搬移应被避免。
Okāsaparikappe ṭhānācāvanāya gahitampi okāsaparikappitattā rakkhati. Okāsātikkamova pamāṇaṃ pubbe asuddhacittena gahitattā. Idāni suddhacittena gahitepi hoti evāti vadanti, taṃ na sundaraṃ. Ettha pana vinicchayo samantapāsādikaṃ oloketvā gahetabbo.
于场所假想中,虽已为从处所移动而取,因场所被假想故而守护。仅场所之超越为量度,因先前以不净心而取故。今有人说:「现今即使以净心而取亦有」,此不善。然此处之判定应观察《善见律毗婆沙》等而理解。
Uddhāro natthīti ṭhānācāvanaṃ natthīti attho.
「无举起」者,义为无从处所移动。
Uddhatamatte avahāro sakalassa payogassa niṭṭhāpitattā, na atthasādhakavasena. Uddhāreyeva rakkhatīti ettha eva-saddena pātane na rakkhatīti atthe siddhepi atthasādhakavasena atthaṃ dassetuṃ ‘‘taṃ uddharitvā’’tiādi vuttaṃ.
于仅举起时之搬移,因全部行为之完成,非依成就义理之方式。「仅举起即守护」,此处以「仅」(eva)一词,虽于放下时不守护之义已成立,为依成就义理之方式显示义理,故说「举起彼后」等。
‘‘Pathabyārājapadesarājādayo bahū, tesaṃ saṅgaṇhanatthaṃ ‘rājāno’ti bahuvacanaṃ vutta’’nti likhitaṃ. Kiñcāpi bahuvacanaṃ kataṃ, idaṃ pana ekaṃ bimbisāramevāti daṭṭhabbaṃ. Rājānoti kiñci aniddisitvā sādhāraṇavasena kiñcāpi vuttaṃ, idaṃ pana bimbisāramevāti.
有书写:「地方王、地区王等众多,为摄集彼等,故说复数『诸王』」。虽作复数,然此应见为仅一宾比萨拉王。虽以「诸王」不指定任何而依共通方式而说,然此仅为宾比萨拉王。
Pubbappayogeti ettha gamanakāle maggasodhanādhikaraṇe apācittiyakhette dukkaṭaṃ, latācchedanādīsu pācittiyameva. Gantvā pana kumbhimatthake jātalatādicchedane sahapayogattā dukkaṭaṃ. ‘‘Ekabhaṇḍe evaṃ bhāriyamidaṃ, ‘tvampi ekapassaṃ gaṇha, ahampi ekapassaṃ gaṇhāmī’ti saṃvidahitvā ubhayesaṃ payogena ṭhānācāvane kate kāyavācācittehi samuṭṭhāti. Aññathā sāhatthikaṃ vā āṇattikassa aṅgaṃ na hoti , āṇattikaṃ vā sāhatthikassāti vuttalakkhaṇena virujjhatī’’ti vinayagaṇṭhipade likhitaṃ. Pi-saddo panettha tattheva likhito.
「前行」者,此中于行走时,在道路清理等事上,若于非巴吉帝亚之处,则为恶作;于砍断藤蔓等事上,则正是巴吉帝亚。然而前往后,在瓮口处砍断已生藤蔓等,因与行为同时,故为恶作。「对于一件物品,如此重者,『你也握一边,我也握一边』,如是约定后,以双方之行为从位置移开时,由身、语、心所生起。否则,亲手者不成为受命者之支分,或受命者不成为亲手者之支分」,如是以所说之特相相违,此于律难处中所书写。然而「或」之词,正于彼处所书写。
Kāyavācāsamuṭṭhānaṃ, yassā āpattiyā siyā;
若有罪由身、语所生起者;
Tatra vācaṅgaṃ cittaṃva, kammaṃ nassā vidhīyati.
于彼处,语之支分即是心,彼之业被规定。
Kiriyākiriyādikaṃ yañce, yampi kammattayaṃ bhave;
若有作与作等,以及三业;
Na yuttaṃ taṃ viruddhattā, kammamekaṃva yujjatīti. (vajira. ṭī. pārājika 131 pakiṇṇakakathāvaṇṇanā);
彼不适当,因相违故,唯一业适当。(金刚疏,巴拉基咖第一三一,杂说解释)
Dutiyapārājikavaṇṇanā niṭṭhitā. · 第二巴拉基咖注释完毕。
3. Tatiyapārājikavaṇṇanā三、第三巴拉基咖注释
Yathā ñātapariññā dhammānaṃ sabhāvajānanameva ‘‘idaṃ rūpaṃ, ayaṃ vedanā’’ti, tīraṇapariññā pana dhammasabhāvena saddhiṃ aniccādivasena pavattamānaṃ ‘‘rūpaṃ aniccanti vā’’tiādi, evamidha saddhiṃ cetetvā ekattenāpi pāṇātipātābhāvā ‘‘jīvitā voropeyyā’’ti vuttaṃ. ‘‘Manussaviggaha’’nti vuttattā gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvato paṭṭhāya dassetuṃ ‘‘kalalato paṭṭhāyā’’ti āha. Ettha jīvitā voropento paccuppannato viyojeti. Tattha khaṇapaccuppannaṃ na sakkā voropetuṃ, santatipaccuppannaṃ vā addhāpaccuppannaṃ vā sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhūpakkamaṃ jīvitadasakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa paccayo hoti. Santatipaccuppannaṃ yathā dve tayo javanavāre javitvā nirujjhati, addhāpaccuppannañca tadanurūpaṃ katvā nirujjhati, tathā paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnakālaṃ apatvā antarāva nirujjhati. Evaṃ tadubhayampi voropetuṃ sakkā. Tasmā paccuppannaṃ viyojeti.
如同知遍知是诸法自性之了知,即「此是色,此是受」,而度遍知则是与法自性一起,以无常等方式进行,「色是无常」等,如是此处,与一起思量后,因一性故亦无杀生,故说「应从命根断绝」。因说「人身」,为了从胎中卧者之方面,从一切最微细之有身开始显示,故说「从羯罗蓝开始」。此中,从命根断绝者,从现在分离。于彼处,不能断绝刹那现在,能断绝相续现在或时段现在。如何?于彼加行作时,已得加行之命十法,正灭时,成为弱者、衰退势力者之缘。相续现在,如同二三速行次第速行后灭,时段现在亦作相应而灭,如是成为缘。由此,相续现在或时段现在,未达所限定之时,于中间即灭。如是,彼二者亦能断绝。因此,从现在分离。
‘‘Imassa panatthassā’’ti vohāravasena vuttamatthaṃ paramatthavasena āvibhāvatthaṃ ‘‘pāṇo veditabbo’’tiādi vuttaṃ. Kāyaviññattisahitāya cetanāya payujjatīti payogo, ko so? Sarīre satthādīnaṃ gamanaṃ paharaṇanti kāyavacīviññattisahitāya cetanāya parasarīre satthapātanaṃ. Dūre ṭhitanti dūre vā tiṭṭhatu, samīpe vā. Hatthato muttena pahāro nissaggiyo. Tatthāti nissaggiyappayoge. Yo koci maratūti ettha mahājanasamūhe na sakkā. Yassūpari saro patati, tasseva jīvitamaraṇaṃ kātuṃ, na yassa kassaci jīvitamaraṇaṃ. Āṇāpananti vacīviññattisahitāya cetanāya adhippetatthasādhanaṃ. Teneva ‘‘sāvetukāmo na sāvetī’’ti (pārā. 54) vuttaṃ. Āṇattiniyāmakāti āṇattikappayogasādhikā. Etesu hi avirajjhitesu eva āṇattipayogo hoti, na aññathā.
「然而此义」者,以世俗说法所说之义,以胜义而显明之,故说「应知生命」等。以伴随身表之思而运用,故为运用,何者是彼?于身体上刀等之行进、击打,即以伴随身表与语表之思,令刀落于他人身体。「站在远处」者,或站在远处,或在近处。从手中放出之击打为应舍弃。「于彼处」者,于应舍弃之运用中。「无论谁死」者,于此在大众群中不可能。箭落于谁之上,仅能造作彼之生死,非能造作任何人之生死。「命令」者,以伴随语表之思而成就所欲求之义。以此故说「欲令知而不令知」。「命令之决定者」者,能成就命令之运用者。于此等未失败时,命令之运用方生起,非于其他情况。
Rūpūpahāroti ettha –
「以色之击打」者,于此——
‘‘Mamālābhena esitthī, maratū’’ti samīpago;
「为我之利益,愿此女死」,怀恶心者若近前去,彼成为女人之杀害者。
Duṭṭhacitto sace yāti, hoti so itthimārako.
若心怀恶意而行淫，彼则成为女人的杀手。
Bhikkhatthāya sace yāti, jānantopi na mārako;
若为乞食而去,即使知晓亦非杀害者;
Anatthiko hi so tassā, maraṇena upekkhako.
因彼对彼女无意图,对死亡持舍置态度。
Viyogena ca me jāyā, jananī ca na jīvati;
「因别离,我妻已亡,我母亦不在世。」
Iti jānaṃ viyuñjanto, tadatthiko hoti mārako.
「如是知者若别离,彼为彼女之所求者,则成杀者。」
Pabbajjādinimittañce, yāti jānaṃ na mārako;
「若知者因出家等之相而去,则非杀者;」
Anatthiko hi so tassā, maraṇena upekkhako.
「彼实非为彼女之所求者,以死而舍置故。」
Hārakasaddassa bhedato atthaṃ vitthāretvā ubhayampi ekamevāti dassetuṃ ‘‘satthañca taṃ hārakañcā’’tiādi vuttaṃ. Etena thāvarappayogaṃ dasseti sāhatthikādīsu payogesu. ‘‘Iti cittamano’’ti uddharitvāpi itisaddassa attho na tāva vutto. Kiñcāpi na vutto, adhikāravasena pana āgataṃ itisaddaṃ yojetvā iti cittasaṅkappoti ettha ‘‘maraṇasaññī maraṇacetano maraṇādhippāyo’’ti vuttattā maraṇaṃyeva vakkhatīti veditabbo. Vuttanayenāti chappayogavasena. Sāhatthikanissaggiyappayogesu sanniṭṭhāpakacetanāya sattamāya saha uppannakāyaviññattiyā sāhatthikatā veditabbā. Āṇattike pana sattahipi cetanāhi saha vacīviññattisambhavato satta satta saddā ekato hutvā ekekakkharabhāvaṃ gantvā yattakehi akkharehi attano adhippāyaṃ viññāpenti, tadavasānakkharasamuṭṭhāpikāya sattamacetanāya sahajātavacīviññattiyā āṇattikatā veditabbā.
为示「破坏者」一词之义理,详述其义后,显示二者实为一事,故说「彼刀与破坏者」等。以此显示在自手等诸运用中之固定物运用。虽已举出「如是心意」,然「如是」一词之义尚未说明。虽未说明,然依主题而来之「如是」一词,应结合为「如是心思惟」,此中因已说「有死想、有死思、有死意乐」,故应知唯说死。「依所说之法」者,依六种运用。在自手与舍弃之运用中,应知自手性,由第七决定作者心与俱生之身表而成。然在教令中,因与七心俱有语表之生起,七个「七」之音合为一,成为一一字,以若干字令知自己之意趣,应知教令性,由最后字所等起之第七心之俱生语表而成。
Tatiyapārājikavaṇṇanā niṭṭhitā. · 第三巴拉基咖注释结束。
4. Catutthapārājikavaṇṇanā四、第四巴拉基咖注释
Idheva saṅgahanti ‘‘iti jānāmi, iti passāmī’’ti pade kathanti ce, ‘‘iti jānāmī’’tiādimāha . Kevalaṃ ‘‘pāpicchatāyā’’ti (kaṅkhā. aṭṭha. catutthapārājikavaṇṇanā) vacanato mandattā momūhattā samudācarantassa anāpattīti dīpitaṃ. ‘‘Atītakāle sotāpannomhī’’ti vadanto pariyāyena vadati, ‘‘yo te vihāre vasati, so bhikkhu arahā’’tiādīsu (pari. 165) viya sikkhāpadepi ‘‘iti jānāmī’’ti (pārā. 195, 197) paccuppannameva vuttaṃ.
「于此摄」者,若问「于『如是我知、如是我见』等句中说」,则说「『如是我知』等」。唯因「恶欲性」之语,显示愚钝者、痴迷者行此无犯。说「过去时我是入流者」者,以方便而说,如「住汝精舍者,彼比库是阿拉汉」等中,于学处中亦唯说现在,如「如是我知」等。
Catutthapārājikavaṇṇanā niṭṭhitā. · 第四巴拉基咖注释结束。
Mātughātakapitughātakaarahantaghātakā tatiyapārājikaṃ āpannā, bhikkhunidūsako, lambīādayo ca cattāro paṭhamapārājikaṃ āpannā evāti katvā kuto catuvīsatīti ce? Na, adhippāyājānanato. Mātughātakādayo hi cattāro idhānupasampannā eva adhippetā, lambīādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā pana ekena pariyāyena methunadhammaṃ paṭisevino honti, tasmā visuṃ vuttā. Na labhati bhikkhūhīti ettha ‘‘uposathādibhedaṃ saṃvāsa’’nti ettakaṃ vuttaṃ. Vinayaṭṭhakathāyaṃ ‘‘uposathappavāraṇāpātimokkhuddesasaṅghakammappabheda’’nti vuttaṃ. Pāḷiyaṃ ‘‘saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā’’ti (pārā. 55, 92, 172, 198) vuttaṃ. Tividhenāpi saṅghakammaṃ kātuṃ na vaṭṭatīti paṭikkhittaṃ. ‘‘Na, bhikkhave, gahaṭṭhena nisinnaparisāya pātimokkhaṃ uddisitabba’’ntiādi (mahāva. 154) pātimokkhappavāraṇāsu eva āgataṃ, aññesu ca evarūpesu ṭhānesu sesaṃ kammaṃ kātuṃ natthi paṭikkhepo. Ācariyāpi ‘‘sesaṃ kammaṃ kātuṃ vaṭṭati, natthi āpattī’’ti vadanti. ‘‘Antimavatthu ajjhāpannaṃ amūlakena pārājikena codentassa saṅghādiseso, saṅghādisesena codentassa pācittiyanti bhikkhuno viya vuttaṃ, na anupasampannassa viya dukkaṭaṃ. Tasmā tena sahaseyyā, tassa paṭiggahaṇañca bhikkhussa vaṭṭatīti ācariyā vadantī’’ti likhitaṃ. ‘‘Yathā pure tathā pacchāti ‘ekakammaṃ ekuddeso samasikkhatā’ti evaṃ vuttasaṃvāsassa abhabbatāmattaṃ sandhāya vutta’’nti vadanti, vīmaṃsitabbaṃ.
杀母者、杀父者、杀阿拉汉者犯第三巴拉基咖,污比库尼者、兰比等四人犯第一巴拉基咖——如此作已,为何说二十四?不然,因不知其意趣。杀母者等四人,此处所指者乃未达上者,兰比等四人虽被第一巴拉基咖所摄,然因以一种方式行淫法,故别说之。『不得与比库们』者,此处所说『伍波萨他等之别的共住』仅此而已。律注疏中说『伍波萨他、自恣、巴帝摩卡诵、僧团甘马之别』。圣典中说『共住者,谓同一甘马、同一诵、同一学』。以三种方式作僧团甘马皆不许,此被禁止。『诸比库,不应向在家人坐众诵巴帝摩卡』等,仅在巴帝摩卡与自恣中如是说来,其余甘马在如是等处作,并无禁止。诸老师亦说『作其余甘马是许可的,无罪』。『最后事已入者,以无根巴拉基咖诘责者得桑喀地谢萨,以桑喀地谢萨诘责者得巴吉帝亚』,如对比库所说,非如对未达上者说恶作。故与彼同宿、受彼之物,对比库是许可的,诸老师如是说,此被书写。『如前如后』者,『同一甘马、同一诵、同一学』,如是所说共住之不能性,仅就此而说,如是说者,应审察。
Idāni catunnampi sādhāraṇaṃ pakiṇṇakaṃ – methunadhammaṃ paṭisevanto atthi koci pārājiko hoti asaṃvāso, atthi koci na pārājiko hoti asaṃvāso, atthi koci na pārājiko saṃvāso dukkaṭavatthusmiṃ vā thullaccayavatthusmiṃ vā paṭisevanto, atthi koci na pārājiko pakkhapaṇḍako apaṇḍakapakkhe upasampanno paṇḍakapakkhe methunadhammaṃ paṭisevanto. So āpattiṃ nāpajjatīti na pārājiko nāma. Na hi abhikkhussa āpatti nāma atthi. So anāpattikattā apaṇḍakapakkhe āgato kiṃ asaṃvāso hoti, na hotīti? Hoti. ‘‘Abhabbo tena sarīrabandhanenā’’ti (mahāva. 129) hi vuttaṃ. ‘‘Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno…pe… asaṃvāso’’ti (pārā. 44) vuttattā yo bhikkhubhāvena methunaṃ dhammaṃ paṭisevati, so eva abhabbo. Nāyaṃ apārājikattāti ce? Na, ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’’ti (mahāva. 126) vuttaṭṭhāne yathā abhikkhunā kammavācāya sāvitāyapi kammaṃ ruhati kammavipattiyā asambhavato, evaṃsampadamidaṃ daṭṭhabbaṃ. Tatrāyaṃ viseso – upasampannapubbo evaṃ ce kammavācaṃ sāveti, saṅgho ca tasmiṃ upasampannasaññī eva ce, kammaṃ ruhati, nāññathāti no khantīti ācariyo.
今四者共通之杂说——行淫法者,有某人成巴拉基咖而非共住者,有某人非巴拉基咖而非共住者,有某人非巴拉基咖是共住者在恶作事或土喇吒亚事中行者,有某人非巴拉基咖是半般哒咖在非般哒咖方达上在般哒咖方行淫法者。彼不犯罪故非巴拉基咖之名。非比库实无罪之名。彼因无罪故来至非般哒咖方,是否成非共住者?成。『以彼身缚故不能』如是说故。『若比库于比库们学戒命已入……乃至……非共住者』如是说故,凡以比库身行淫法者,彼即不能。此非因非巴拉基咖耶?不然,『应由有能力之比库令僧团知』如是说处,如非比库虽诵甘马语甘马亦成就,因甘马失坏不可能故,应见此同等。此中差别者——若先达上者如是诵甘马语,僧团对彼亦有达上想,甘马成就,非其他,此不为老师所许。
Gahaṭṭho vā titthiyo vā paṇḍako vā kammavācaṃ sāveti, saṅghena kammavācā na vuttā hoti. ‘‘Saṅgho upasampādeyya saṅgho upasampādeti, upasampanno saṅghenā’’ti (mahāva. 127) hi vacanato saṅghena kammavācāya vattabbatāya saṅghapariyāpannena, saṅghapariyāpannasaññitena vā ekena vuttāya saṅghena vuttā hotīti veditabbo, na gahaṭṭhatitthiyapaṇḍakādīsu aññatarena. Ayameva sabbakammesu yutti daṭṭhabbā.
在家人或外道或般哒咖诵甘马语,僧团未说甘马语。『僧团应令达上,僧团令达上,由僧团达上』如是语故,因僧团应说甘马语故,由僧团所摄者、或有僧团所摄想者之一人所说,应知为僧团所说,非由在家人、外道、般哒咖等任一者。此理应见于一切甘马中。
Tathā atthi methunaṃ dhammaṃ paṭisevanto koci nāsetabbo, ‘‘yo bhikkhunidūsako, ayaṃ nāsetabbo’’ti (mahāva. 114-115 atthato samānaṃ) vuttattā tena eva so anupasampannova sahaseyyāpattiṃ vā aññaṃ vā tādisaṃ janeti, tassa omasane ca dukkaṭaṃ hoti. Abhikkhuniyā methunadhammaṃ paṭisevanto na nāsetabbo, ‘‘antimavatthuṃ ajjhāpanno, bhikkhave, anupasampanno na upasampādetabbo’’ti pāḷiyā abhāvato, teneva so upasampannasaṅkhaṃ gacchati, sahaseyyāpattiādiṃ na janeti, kevalaṃ asaṃvāsoti katvā gaṇapūrako na hoti. Ekakammaekuddeso hi saṃvāsoti vutto, samasikkhatāpi saṃvāsoti katvā so tena saddhiṃ natthīti. Padasodhammāpattiṃ pana janetīti kāraṇacchāyā dissatīti. Yathā bhikkhuniyā saddhiṃ bhikkhusaṅghassa ekakammādino saṃvāsassa abhāvā bhikkhunī asaṃvāsā bhikkhussa, tathā bhikkhu ca bhikkhuniyā, padasodhammāpattiṃ pana na janeti. Tathā antimavatthuṃ ajjhāpannopi ekecco ‘‘yo nāsetabboti vutto’’ti iminā nidassanena sakāraṇacchāyā ajjhupekkhitā hotīti na gahaṇaṃ gacchati. Apica ‘‘ubho nāsetabbā, dūsako nāsetabbo’’ti (pārā. 66) vacanato, ‘‘mettiyaṃ bhikkhuniṃ nāsethā’’ti (pārā. 384) vacanato ca yo saṅghamajjhaṃ pavisitvā anuvijjakena anuvijjiyamāno parājito, sopi anupasampannova, na omasavādapācittiyaṃ janetīti veditabbo.
如是有行淫法者某人不应驱摈,『凡污比库尼者,此应驱摈』如是说故,唯以此彼未达上者生同宿罪或其他如是者,于彼之覆藏有恶作。非比库尼行淫法者不应驱摈,『诸比库,最后事已入之未达上者不应令达上』圣典中无此故,唯以此彼入于达上数,不生同宿罪等,唯作非共住者故不成僧数。同一甘马同一诵即说为共住,同一学亦作共住故,彼与此无共住。然生逐句法罪,此理由之影像可见。如与比库尼共同比库僧团无同一甘马等之共住故,比库尼对比库为非共住者,如是比库对比库尼亦然,然不生逐句法罪。如是最后事已入者某人『说为应驱摈者』,以此例示自理由之影像被忽视故不取。又『二者皆应驱摈,污者应驱摈』之语故,『应驱摈梅提亚比库尼』之语故,凡入僧团中被审问者审问时败者,彼亦唯未达上者,不生覆藏妄语巴吉帝亚,应如是知。
Apicettha sikkhāpaccakkhātakacatukkaṃ veditabbaṃ. Atthi hi puggalo sikkhāpaccakkhātako na sikkhāsājīvasamāpanno, atthi puggalo na sikkhāpaccakkhātako sikkhāsājīvasamāpanno, atthi puggalo sikkhāpaccakkhātako ceva sikkhāsājīvasamāpanno ca, atthi puggalo neva sikkhāpaccakkhātako na sikkhāsājīvasamāpanno. Tattha tatiyo bhikkhunī sikkhāpaccakkhātakā veditabbā. Sā hi yāva na liṅgaṃ pariccajati, kāsāvesu saussāhāva samānā sāmaññā cavitukāmā sikkhaṃ paccakkhantīpi bhikkhunī eva sikkhāsājīvasamāpannāva. Vuttañhi bhagavatā ‘‘natthi, bhikkhave, bhikkhuniyā sikkhāpaccakkhāna’’nti. Kadā pana sā abhikkhunī hotīti? Yadā sā vibbhantāti saṅkhaṃ gacchati. Vuttañhi bhagavatā ‘‘yadeva sā vibbhantā, tadeva sā abhikkhunī’’ti (cūḷava. 434). Kittāvatā pana vibbhantā hotīti? Sāmaññā cavitukāmā kāsāvesu anālayā kāsāvaṃ vā apaneti, naggā vā gacchati, tiṇapaṇṇādinā vā paṭicchādetvā gacchati, kāsāvaṃyeva vā gihinivāsanākārena nivāseti, odātaṃ vā vatthaṃ nivāseti, liṅgeneva vā saddhiṃ titthiyesu pavisitvā kesaluñcanādivataṃ samādiyati, titthiyaliṅgaṃ vā samādiyati, tadā vibbhantā nāma hoti. Tattha yā saliṅge ṭhitāva titthiyavataṃ samādiyati, sā titthiyapakkantabhikkhu viya pacchā pabbajjampi na labhati. Sesā pabbajjameva labhati, na upasampadaṃ. Pāḷiyaṃ kiñcāpi ‘‘yā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṃ saṅkantā, sā āgatā na upasampādetabbā’’ti (cūḷava. 434) vacanato yā paṭhamaṃ vibbhamitvā pacchā titthāyatanaṃ saṅkantā, sā āgatā upasampādetabbāti anuññātaṃ viya dissati. Saṅgītiācariyehi pana ‘‘catuvīsati pārājikānī’’ti (pārā. aṭṭha. 2.233) vuttattā na puna sā upasampādetabbā. Tasmā eva sikkhāpaccakkhānaṃ nānuññātaṃ bhagavatā. Antimavatthuṃ ajjhāpannā pana bhikkhunī eva. Pakkhapaṇḍakīpi bhikkhunī eva. Imaṃ nayaṃ catūsupi yojetvā yathārahaṃ kathetabbaṃ.
又此处应知舍学四句。有人是舍学者非学戒命已入者,有人非舍学者是学戒命已入者,有人既是舍学者亦是学戒命已入者,有人既非舍学者亦非学戒命已入者。其中第三者应知为比库尼舍学者。彼实乃至未舍相,于袈裟衣中仍有热诚,虽欲离沙门性而舍学,仍是比库尼,仍是学戒命已入者。世尊已说『诸比库,比库尼无舍学』。然何时彼成非比库尼?当彼入于离去数时。世尊已说『当彼离去时,即彼时成非比库尼』。然以何量成离去者?欲离沙门性者于袈裟衣无染著而脱袈裟衣,或裸形而去,或以草叶等覆蔽而去,或唯以袈裟衣作在家女衣之形而着,或着白衣,或唯以相共入外道中而受剃发等戒,或受外道相,尔时名为离去者。其中凡住于自相而受外道戒者,如往外道之比库,后连出家亦不得。其余者唯得出家,不得达上。圣典中虽『诸比库,凡比库尼从自住处往外道处者,彼来时不应令达上』之语故,凡先离去后往外道处者,彼来时应令达上,如是似许。然结集诸老师说『二十四巴拉基咖』故,彼不应再令达上。故即世尊不许舍学。然最后事已入之比库尼仍是比库尼。半般哒咖尼亦仍是比库尼。此理于四者中配合后应如理而说。
Pārājikavaṇṇanā niṭṭhitā. · 巴拉基咖注释结束。