Sekhiyakaṇḍaṃ · 应学法篇
Sekhiyakaṇḍaṃ应学法篇
1. Parimaṇḍalasikkhāpadavaṇṇanā一、周整学处注释
‘‘Antaraghare’’ti visesetvā na vuttattā ‘‘ārāmepi antaragharepi sabbatthā’’ti vuttaṃ. Ārāmepīti buddhūpaṭṭhānādikālaṃ sandhāya vuttaṃ. Yathā ‘‘tatrime cattāro pārājikā dhammā uddesaṃ āgacchantī’’tiādinā tattha tattha paricchedo kato, evametthāpi ‘‘tatrime pañcasattati sekhiyā dhammā uddesaṃ āgacchantī’’ti kasmā paricchedo na katoti āha ‘‘ettha cā’’tiādi. Vattakkhandhake vuttavattānipīti āgantukāvāsikagamikānumodanabhattaggapiṇḍacārikāraññasenāsanajantāgharavaccakuṭiupajjhācariyasaddhivihārikaantevāsikavattāni. Idañca nidassanamattaṃ aññesampi khandhakavattānaṃ ettheva saṅgahassa icchitabbattā. Ayañhettha adhippāyo – sekhiyaggahaṇena cettha vattakkhandhakādīsu (cūḷava. 356 ādayo) āgatavattādīnampi gahaṇaṃ. Tepi hi sikkhitabbaṭṭhena ‘‘sekhiyā’’ti icchitā. Tasmā mātikāyaṃ pārājikādīnaṃ viya sekhiyānaṃ paricchedo na katoti. Na kevalaṃ vattakkhandhakādīsu (cūḷava. 356 ādayo) āgatavattādīnaṃ gahaṇatthamevāti āha ‘‘cārittavinayadassanatthañcā’’ti. Etthāpi paricchedo na katoti ānetvā yojetabbaṃ. Mātikāya ‘‘dukkaṭa’’nti avutte kathaṃ panettha dukkaṭanti veditabbanti āha ‘‘yo panā’’tiādi.
「在俗家中」者,因未特别说明,故说「在园林中亦在俗家中,一切处皆然」。「在园林中亦」者,是指佛陀侍奉等时而说。如以「于此,此等四巴拉基咖法来至诵出」等语,于彼彼处作了区分,如是于此亦应以「于此,此等七十五应学法来至诵出」作区分,为何未作区分?故说「于此且」等。「在行仪篇集中所说诸行仪」者,即客比库行仪、住处比库行仪、行去比库行仪、随喜行仪、食堂行仪、钵食行仪、阿兰若住处行仪、厕所行仪、净屋行仪、依止师行仪、老师行仪、同住弟子行仪、学生行仪等诸行仪。此仅为例示,因其他篇集诸行仪亦应摄于此处故。此处之意趣为:以应学法之摄取,于此行仪篇集等中所来之诸行仪等亦被摄取。彼等亦以应学习之义而被称为「应学法」。是故,于母论中未如巴拉基咖等作应学法之区分。非仅为摄取行仪篇集等中所来诸行仪等故说「且为显示行仪与律」。于此亦未作区分,应连接而配合。于母论中未说「恶作」,然于此如何得知为恶作?故说「然而」等。
Aṭṭhaṅgulamattanti pakataṅgulena aṭṭhaṅgulamattaṃ. Yo pana sukkhajaṅgho vā mahāpiṇḍikamaṃso vā hoti, tassa sāruppatthāya aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭati.
「八指量」者,以常人之指八指之量。然而,若有干瘦小腿者或大腿肉者,为适合彼,垂下八指以上而着下衣亦可。
Pāsantanti pāsassa antaṃ, dasāmūlanti attho.
「边缘」者,边之端,十分之一之义。
Aparimaṇḍalaṃ nivāsessāmīti ‘‘purato vā pacchato vā olambetvā nivāsessāmī’’ti evaṃ asañcicca. Kiñcāpi parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpatti, tathāpi nivāsanavattaṃ sādhukaṃ uggahetabbameva. Sañcicca anuggahaṇañhi anādariyaṃ siyāti āha ‘‘apica nivāsanavattaṃ uggahetabba’’nti.
「我将不周正地着下衣」者,非故意「我将垂于前或垂于后而着下衣」如是。虽不知如何周正着下衣者无罪,然而着下衣之行仪仍应善学。因故意不学习即为不恭敬,故说「然而着下衣之行仪应学习」。
Parimaṇḍalasikkhāpadavaṇṇanā niṭṭhitā. · 周整学处注释完。
2. Dutiyaparimaṇḍalasikkhāpadavaṇṇanā二、第二周整学处注释
Paṭikkhittaṃgihipārutanti khuddakavatthukhandhake paṭikkhittaṃ gihipārutaṃ. Idāni ‘‘na, bhikkhave’’tiādinā (cūḷava. 280-281) saṅkhepena vuttamatthameva vitthāretvā dassetuṃ ‘‘tatthā’’tiādimāha. Yaṃ kiñci aññathā pārutanti sambandho. Tasmāti yasmā setapaṭapārutādi gihipārutaṃ nāma, tasmā. Setapaṭāti etasseva vivaraṇaṃ. Aḍḍhapālakanigaṇṭhāti aḍḍhaṃ pālentīti aḍḍhapālakā, aḍḍhapālakā ca te nigaṇṭhā cāti aḍḍhapālakanigaṇṭhā. Te hi upari ekameva setavatthaṃ upakacchake pavesetvā paridahanti, heṭṭhā naggāpi aḍḍhameva pālenti. Paribbājakāti gihibandhanaṃ pahāya pabbajjūpagatā. Uraṃ vivaritvāti hadayamajjhaṃ vivaritvā. Akkhitārakāmattanti akkhimattaṃ. Ārāme vāti buddhūpaṭṭhānādikālaṃ sandhāya vuttaṃ. Antaraghare vāti antare gharāni ettha, etassāti vā ‘‘antaraghara’’nti laddhanāme gāme.
「所禁止之俗人披法」者,于小事篇集中所禁止之俗人披法。今为详细显示以「诸比库,不应」等语略说之义,故说「于彼」等。「任何其他披法」为连接。「是故」者,因白布披法等名为俗人披法,是故。「白布」者,即此之解释。「半护尼干子」者,护半者为半护者,半护者且彼等为尼干子,故为半护尼干子。彼等于上方仅以一白衣插入腋下而着,于下方虽裸体亦仅护半身。「游方者」者,舍俗家束缚而至出家者。「敞开胸膛」者,敞开心脏中央。「星眼之量」者,眼之量。「在园林中或」者,是指佛陀侍奉等时而说。「在俗家中或」者,于中间有诸家于此,或此之,于得名为「俗家中」之村。
Dutiyaparimaṇḍalasikkhāpadavaṇṇanā niṭṭhitā. · 第二周整学处注释完。
3-4. Suppaṭicchannasikkhāpadavaṇṇanā三至四、善覆蔽学处注释
Suṭṭhu paṭicchannoti jattumpi urampi avivaritvā paṭicchādetabbaṭṭhāne paṭicchādanena paṭicchanno, na sīsapāruto. Tenāha ‘‘gaṇṭhikaṃ paṭimuñcitvā’’tiādi. Tattha gaṇṭhikaṃ paṭimuñcitvāti gaṇṭhikaṃ pāsake paṭimuñcitvā. Antaraghare vāti gocaragāme. Ekadivasampi vāsūpagatassa santikaṃ yathāsukhaṃ gantuṃ vaṭṭati, ko pana vādo catuppañcāhaṃ vāsamadhiṭṭhāya vasitabhikkhūnaṃ santikanti gaṇṭhipade likhitaṃ.
「善覆」者,不敞开肩或胸,于应覆处以覆而覆,非头覆。故说「解开结」等。于彼「解开结」者,解开结于钩上。「在俗家中或」者,于行乞村。即使住一日者,随意前往其近处亦可,何况住四五日而住之诸比库近处?于结义注中如是书写。
Vāsūpagatassāti rattivāsatthāya upagatassa rattibhāge vā divasabhāge vā kāyaṃ vivaritvā nisīdato anāpatti.
「已到住处者」,谓为了夜住而到达者,无论在夜分或日分,展开身体而坐,无犯。
Suppaṭicchannasikkhāpadavaṇṇanā niṭṭhitā. · 善遮覆学处注释已毕。
5-6. Susaṃvutasikkhāpadavaṇṇanā五至六、善摄护学处注释
Susaṃvutoti susaṃyato. Yathā panettha susaṃvuto nāma hoti, taṃ dassetuṃ ‘‘hatthaṃ vā’’tiādi vuttaṃ.
「善护」者,善防护也。为了显示此中何名为善护,故说「手或」等。
Susaṃvutasikkhāpadavaṇṇanā niṭṭhitā. · 善摄护学处注释已毕。
7-8. Okkhittacakkhusikkhāpadavaṇṇanā七至八、垂目而视学处注释
Kittakena pana okkhittacakkhu hotīti āha ‘‘yugamattaṃ bhūmibhāgaṃ pekkhamāno’’ti. Yugayuttako hi danto ājāneyyo yugamattaṃ pekkhati, purato catuhatthappamāṇaṃ bhūmibhāgaṃ, imināpi ettakaṃ pekkhantena gantabbaṃ. Yo anādariyaṃ paṭicca taṃ taṃ disābhāgaṃ pāsādaṃ kūṭāgāraṃ vīthiṃ olokento gacchati, āpatti dukkaṭassa. Hatthiassādiparissayābhāvanti parissayanaṭṭhena, abhibhavanaṭṭhena, viheṭhanaṭṭhena vā parissayo, hatthiassādiyeva parissayo hatthiassādiparissayo, tassābhāvaṃ, hatthiassādi upaddavābhāvanti attho. ‘‘Yathā ca ekasmiṃ ṭhāne ṭhatvā, evaṃ gacchantopi parissayābhāvaṃ oloketuṃ labhatiyeva, tathā gāme pūja’’nti (sārattha. ṭī. pācittiya 3.582) vadanti.
「然而以多少为垂目而行?」为示此义,故说「观看一轭量的地面」。因为驾轭调伏的良马观看一轭量,即前方四肘量的地面,以此亦应观看如此之量而行。若因不恭敬而观看彼彼方所、宫殿、楼阁、街道而行者,犯恶作。「无象马等危险」者,危险有危险义、制伏义、恼害义,象马等即是危险,名为象马等危险,其无有,即无象马等灾难之义。「如站立于一处,如是行时亦得观看无危险,如是于村中应受供养」,如是说。
Okkhittacakkhusikkhāpadavaṇṇanā niṭṭhitā. · 垂目而视学处注释已毕。
9-10. Ukkhittakāyasikkhāpadavaṇṇanā九至十、不掀衣露身学处注释
Antoindakhīlato paṭṭhāyāti parikkhittassa gāmassa antoummārato paṭṭhāya, aparikkhittassa pana dutiyaleḍḍupātato paṭṭhāya na evaṃ gantabbaṃ.
「从界标柱内开始」者,从有围墙之村的围墙内开始,若无围墙者,则从第二石掷处开始,不应如是而行。
Ukkhittakāyasikkhāpadavaṇṇanā niṭṭhitā. · 撩衣露身学处的解释终了。
11-12. Ujjagghikasikkhāpadavaṇṇanā十一至十二、嬉笑学处的解释
Hasanīyasmiṃvatthusminti nimittatthe bhummaṃ, hasitabbavatthukāraṇāti attho.
「于可笑事中」者,处格表目的,即以可笑事为因之义。
Ujjagghikasikkhāpadavaṇṇanā niṭṭhitā. · 嬉笑学处的解释终了。
13-14. Uccasaddasikkhāpadavaṇṇanā十三至十四、高声学处的解释
Kittāvatā appasaddo hotīti āha ‘‘ayaṃ panetthā’’tiādi. Saddameva suṇātīti aparibyattakkharaṃ saddamattameva suṇāti. Tenāha ‘‘kathaṃ na vavatthapetī’’ti.
「以多少为小声?」为示此义,故说「然而此中」等。「仅闻声音」者,仅闻不明了字句的声音而已。故说「不了知所说为何」。
Uccasaddasikkhāpadavaṇṇanā niṭṭhitā. · 高声学处的解释终了。
15-20. Kāyappacālakādisikkhāpadavaṇṇanā十五至二十、摇动身体等学处的解释
‘‘Kāyādīni paggahetvā’’ti etasseva vivaraṇaṃ ‘‘niccalāni ujukāni ṭhapetvā’’ti gantabbañceva nisīditabbañcāti samena iriyāpathena gantabbañceva nisīditabbañca. Kāyappacālakādiyuttaṃ chakkaṃ.
「舍弃身等」者,此句之详释即「使不动、正直而安置」,应以平稳的威仪而行走,亦应以平稳的威仪而坐。与身体摇动等相应者,为六法。
Kāyappacālakādisikkhāpadavaṇṇanā niṭṭhitā. · 身体摇动等学处解释完毕。
26. Pallatthikasikkhāpadavaṇṇanā二十六、盘腿学处解释
Dussapallatthikāyāti ettha āyogapallatthikāpi dussapallatthikāyeva.
「恶结跏趺坐」者,于此,懈怠结跏趺坐亦即是恶结跏趺坐。
Pallatthikasikkhāpadavaṇṇanā niṭṭhitā. · 盘腿学处解释完毕。
Chabbīsatisāruppasikkhāpadavaṇṇanā niṭṭhitā. · 二十六种合宜学处解释完毕。
27. Sakkaccapaṭiggahaṇasikkhāpadavaṇṇanā二十七、恭敬受取学处解释
Satiṃupaṭṭhāpetvāti chaḍḍetukāmo viya ahutvā piṇḍapāte satiṃ upaṭṭhāpetvā, ‘‘piṇḍapātaṃ gaṇhissāmī’’ti satiṃ upaṭṭhāpetvā.
「现起念」者,非如欲舍弃者,于钵食现起念,即「我将取钵食」而现起念。
Sakkaccapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 恭敬受取学处解释完毕。
28. Pattasaññīpaṭiggahaṇasikkhāpadavaṇṇanā二十八、钵想受取学处解释
Upanibaddhasaññīhutvāti piṇḍapātaṃ dente anādariyaṃ paṭicca tahaṃ tahaṃ anoloketvā patte ābhogasaññī hutvā.
「成为专注想者」者,对于施与钵食者,因不恭敬而不于彼彼处观看,于钵成为专注想者。
Pattasaññīpaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 钵想受取学处解释已毕。
29. Samasūpakapaṭiggahaṇasikkhāpadavaṇṇanā二十九、平等羹受取学处解释
Samasūpakanti pamāṇayuttaṃ sūpavantaṃ katvā, bhāvanapuṃsakaniddeso cāyaṃ. Byañjanaṃ pana anādiyitvā atthamattameva dassetuṃ ‘‘samasūpako nāmā’’tiādi vuttaṃ. Sabbāpi sūpeyyabyañjanavikatīti oloṇisākasūpeyyamacchamaṃsarasādikā sabbāpi sūpeyyabyañjanavikati.
「等量羹」者,作成具有适量之羹,此为阳性词之表述。然而不取文字,仅为显示义理,故说「名为等量羹」等。「一切羹与副食之调制品」者,盐汤、蔬菜羹、鱼肉汁味等,一切羹与副食之调制品。
Samasūpakapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 平等羹受取学处解释已毕。
30-32. Samatittikādisikkhāpadavaṇṇanā三十至三十二、平等满等学处解释
Samatittikanti bhāvanapuṃsakaniddeso, samatittikaṃ katvāti attho. Evamaññesupi īdisesu ṭhānesu attho daṭṭhabbo. Samapuṇṇanti (sārattha. ṭī. pācittiya 3.605) pattassa antomukhavaṭṭilekhāsamapuṇṇaṃ. Samabharitanti etthāpi eseva nayo. Tañca kho adhiṭṭhānupagapattasseva, netarassa. Tenāha ‘‘adhiṭṭhānupagapattassā’’tiādi. Racitanti kataṃ, pakkhittaṃ pūritanti attho. Yaṃ kiñci yāvakālikanti yāgubhattaphalāphalādiṃ yaṃ kiñci āmisajātikaṃ. Yattha katthacīti adhiṭṭhānupago vā hotu, anadhiṭṭhānupago vā yattha katthaci patte . Thūpīkatānīti thūpaṃ viya katāni, adhiṭṭhānupagassa pattassa antomukhavaṭṭilekhaṃ atikkamitvā katānīti attho. Idañca ‘‘yāmakālikādīnī’’ti imassa vasena vuttaṃ, ‘‘yāvakālika’’nti imassa pana vasena vacanabyattayaṃ katvā ‘‘thūpīkatampi vaṭṭatī’’ti yojetabbaṃ. Pi-saddena athūpīkatāni vaṭṭantīti ettha kathāva natthīti dasseti. Heṭṭhā orohatīti samantā okāsasabbhāvato cāliyamānaṃ heṭṭhā bhassati . Takkolavaṭaṃsakādayoti ettha matthake ṭhapitatakkolameva vaṭaṃsakasadisattā takkolavaṭaṃsakaṃ. Ādisaddena pupphavaṭaṃsakakaṭukaphalādivaṭaṃsakānaṃ (pāci. aṭṭha. 605) gahaṇaṃ, na taṃ thūpīkataṃ nāma hoti pāṭekkaṃ bhājanattā paṇṇādīnaṃ.
「等至边缘」者,为阳性词之表述,义为「作成等至边缘」。如是于其他类似之处,亦应如是见其义理。「等满」者,钵之内口边缘线等满。「等盛」者,于此亦是此理。而且唯于达上限钵,非于其他。故说「达上限钵之」等。「堆积」者,已作、已投入、已充满之义。「任何时分食」者,粥、饭、果、非果等,任何食物种类。「于任何处」者,无论是达上限或非达上限,于任何处之钵中。「堆成塔者」者,如塔而作,义为超越达上限钵之内口边缘线而作。此依「时分食等」之方式而说,然而依「时分食」之方式,应作语句变化而连接为「堆成塔亦可」。以「亦」字显示非堆成塔者可,于此无有疑问。「向下落」者,从周围因空间之自性而被移动,向下掉落。「塔果花环等」者,于此,置于头顶之塔果,因如花环故为塔果花环。以「等」字摄取花花环、苦果花环等,彼非名为堆成塔,因叶等为各别之容器。
Samatittikādisikkhāpadavaṇṇanā niṭṭhitā. · 平等满等学处解释已毕。
33-34. Sapadānasikkhāpadavaṇṇanā三十三至三十四、按次第受食与食用学处解释
Sapadānanti (sārattha. ṭī. pācittiya 3.608) ettha dānaṃ vuccati avakhaṇḍanaṃ, apetaṃ dānato apadānaṃ, anavakhaṇḍanti attho, saha apadānena sapadānaṃ, avakhaṇḍanavirahitaṃ, anupaṭipāṭiyāti vuttaṃ hoti. Tenāha ‘‘tattha tattha odhiṃ akatvā anupaṭipāṭiyā’’ti.
「连同施予」者(《沙拉塔提咖》巴吉帝亚第三·六〇八):此中,「施予」(dāna)称为「间断」(avakhaṇḍana),「离此施予」为「无施予」(apadāna),意为「无间断」。「连同无施予」即「连同施予」(sapadāna),意为「无间断之缺失」,即说「连续不断」之义。因此说「不于彼彼处作间断,连续不断」。
Sapadānasikkhāpadavaṇṇanā niṭṭhitā. · 按次第受食与食用学处解释完毕。
36. Odanappaṭicchādanasikkhāpadavaṇṇanā三十六、以饭遮盖汤菜学处解释
Māghātasamayādīsūti ettha yasmiṃ samaye ‘‘pāṇo na hantabbo’’ti rājāno bheriṃ carāpenti, ayaṃ māghātasamayo nāma. Byañjanaṃ paṭicchādetvā dentīti byañjanaṃ channaṃ katvā denti.
「于禁杀时等」者:此中,于何时诸王令击鼓宣告「不得杀生」,此名为「禁杀时」。「覆藏标记而施」者,覆藏标记而施予。
Odanappaṭicchādanasikkhāpadavaṇṇanā niṭṭhitā. · 以饭遮盖汤菜学处解释完毕。
37. Sūpodanaviññattisikkhāpadavaṇṇanā三十七、索求羹饭学处解释
Ekādasameti sūpodanaviññattiyaṃ. Ettha pana yassa mukhe pakkhipitvā vippaṭisāre uppanne puna uggiritukāmassāpi sace sahasā pavisati, ayaṃ asañcicca paribhuñjati nāma. Yo pana viññattampi aviññattampi ekasmiṃ ṭhāne ṭhitaṃ sahasā anupadhāretvā gahetvā bhuñjati, ayaṃ asatiyā bhuñjati nāma.
「十一」者,于汤饭求听中。此中,若某人将食物放入口中后生起追悔,欲再吐出,若突然进入(咽喉),此名为「无意受用」。若某人将已求听或未求听之食物置于一处,突然不加思量而取食,此名为「失念而食」。
Sūpodanaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 索求羹饭学处解释完毕。
38. Ujjhānasaññīsikkhāpadavaṇṇanā三十八、嫌责想学处注释
Ujjhāyati etenāti ujjhānaṃ, cittaṃ, tasmiṃ saññā ujjhānasaññāti āha ‘‘ujjhānasaññī’’tiādi. Olokentassāti paresaṃ pattaṃ olokentassa.
「以此而恼」故为「恼」,即心。于彼之想为「恼想」,故说「具恼想」等。「观察者」,观察他人钵者。
Ujjhānasaññīsikkhāpadavaṇṇanā niṭṭhitā. · 嫌责想学处注释终了。
39. Kabaḷasikkhāpadavaṇṇanā三十九、食团学处注释
‘‘Mayūraṇḍaṃ atimahanta’’nti vacanato mayūraṇḍappamāṇopi kabaḷo na vaṭṭati. Keci pana ‘‘mayūraṇḍato mahantova na vaṭṭati, na mayūraṇḍappamāṇo’’tipi vadanti, taṃ na gahetabbaṃ. Kukkuṭaṇḍaṃ atikhuddakanti etthāpi eseva nayo, gilānassa pana atikhuddakaṃ kabaḷaṃ karotopi anāpatti.
「孔雀卵极大」之语故,孔雀卵大小之团食亦不许可。然有些人说「仅大于孔雀卵者不许可,非孔雀卵大小者」,此不应取。「鸡卵极小」,此中亦同此理。然病者作极小团食亦无罪。
Kabaḷasikkhāpadavaṇṇanā niṭṭhitā. · 食团学处注释终了。
41-42. Anāhaṭasikkhāpadavaṇṇanā四十一至四十二、未送至口边学处注释
Sakalaṃ hatthanti sakalā aṅguliyo. Hatthasaddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘hatthamuddā’’tiādīsu viya. Evañca katvā sabbaggahaṇaṃ samatthitaṃ hoti. Aññathā sakalaṃ hatthaṃ mukhe pavesetumasakkuṇeyyattā sabbaggahaṇamasamatthitameva siyā. Samudāye pavattassa ca vohārassa avayavepi pavattanato ekaṅgulimpi tato ekadesampi mukhe pakkhipituṃ na vaṭṭati.
「整只手」者,全部手指。此中「手」一词应于彼之一部分即诸手指中见,如「手印」等中。如是作时,「全部」之取用得以成立。否则,因不能将整只手放入口中,「全部」之取用将不成立。又因通用语虽施设于总体,亦施设于部分,故不许可将一指乃至其一部分放入口中。
Anāhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 未送至口边学处注释终了。
43. Sakabaḷasikkhāpadavaṇṇanā第四十三、含食团应学法释。
Tattakesati vaṭṭatīti tattake mukhamhi sati kathetuṃ vaṭṭati.
「『达德盖萨帝』者,适宜也」,即「『达德盖』(烫热)在口中存在时,适宜说法」。
Sakabaḷasikkhāpadavaṇṇanā niṭṭhitā. · 含食团应学法释结束。
50-51. Capucapukārakasikkhāpadavaṇṇanā第五十至五十一、吧唧作声应学法释。
‘‘Capucapū’’ti evaṃ saddaṃ katvāti ‘‘capu capū’’ti evaṃ anukaraṇasaddaṃ katvā. ‘‘Pañcavīsatimepi eseva nayo’’ti iminā ‘‘surusurukārakanti ‘surū surū’ti evaṃ saddaṃ katvā’’ti imamatthamatidisati.
「『咖普咖普』」者,作如是声也,即「作『咖普 咖普』如是拟声词」。「『对二十五条亦此法』」,以此显示「『苏儒苏儒咖拉咖帝』者,作『苏儒 苏儒』如是声」之义。
Capucapukārakasikkhāpadavaṇṇanā niṭṭhitā. · 吧唧作声应学法释结束。
Tiṃsabhojanappaṭisaṃyuttasikkhāpadavaṇṇanā niṭṭhitā. · 三十条与饮食相关的应学法释结束。
57. Chattapāṇisikkhāpadavaṇṇanā第五十七、持伞者应学法释。
Yaṃ kiñci chattanti setacchattakilañjacchattapaṇṇacchattesu yaṃ kiñci chattaṃ. Yampi tatthajātakadaṇḍakena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattameva. Yattha katthaci sarīrāvayaveti aṃsaūruādike yattha katthaci sarīrāvayaveti.
「『任何伞』」者,于白伞、吉兰迦伞、叶伞中任何伞。即使是以彼处生之杖所作之单叶伞,亦仅是伞。「『于身体任何部分』」者,于肩、大腿等任何身体部分。
Chattapāṇisikkhāpadavaṇṇanā niṭṭhitā. · 持伞学处注释结束。
60. Āvudhapāṇisikkhāpadavaṇṇanā六十、持武器学处注释。
Sabbāpi dhanuvikatīti cāpakodaṇḍādibhedā sabbāpi dhanuvikati. Cāpoti (sārattha. ṭī. pācittiya 3.637) majjhe vaṅkā kājadaṇḍasadisā dhanuvikati. Kodaṇḍoti vaṭṭaladaṇḍā dhanuvikati. Paṭimukkanti pavesitaṃ laggitaṃ. Yāva na gaṇhātīti yāva hatthena na gaṇhāti, ayameva vā pāṭho. Tāva vaṭṭatīti tāva dhammaṃ desetuṃ vaṭṭati.
「『一切弓类』」者,弓、硬弓等差别之一切弓类。「弓」者(《沙拉塔注疏·巴吉帝亚》3.637),中间弯曲、如黑杖相似之弓类。「硬弓」者,圆杖之弓类。「『巴帝木咖』」者,已放入、已挂上。「『乃至不取』」者,乃至不以手取,或此即是读法。「『达瓦 瓦德帝』」者,尔时适宜说法。
Āvudhapāṇisikkhāpadavaṇṇanā niṭṭhitā. · 持武器学处注释结束。
61-62. Pādukasikkhāpadavaṇṇanā六十一至六十二、鞋履学处注释。
Kevalaṃakkantassāti kevalaṃ pādukaṃ akkamitvā ṭhitassa. Paṭimukkassāti paṭimuñcitvā ṭhitassa. Tenāha ‘‘pavesetvā ṭhānavasenā’’ti.
「『盖瓦兰阿咖帝萨萨』」者,仅踏鞋而立者。「『巴帝木咖萨萨』」者,脱下而立者。故说「『以放入而立之理』」。
Pādukasikkhāpadavaṇṇanā niṭṭhitā. · 鞋履学处注释结束。
63. Yānasikkhāpadavaṇṇanā六十三、乘具学处注释。
Yānagatassāti ‘‘yānaṃ nāma vayhaṃ, ratho, sakaṭaṃ, sandhamānikā, sivikā, pāṭaṅkī’’ti (pāci. 640, 1187) vuttaṃ yānaṃ upādāya antamaso hatthasaṅghāṭamhi gatassa. Tenāha ‘‘sacepi dvīhi janehī’’tiādi. Vayhādiketi ettha vayhanti upari maṇḍapasadisaṃ padaracchadanaṃ, sabbapāliguṇṭhimaṃ vā chādetvā kataṃ sakaṭavisesaṃ ‘‘vayha’’nti vadanti. Ādisaddena rathādīnaṃ gahaṇaṃ.
「『亚那咖德萨萨』」者,「『亚那』者,名为瓦亚、车、牛车、桑达玛尼咖、轿、巴当吉」(《巴吉帝亚》640, 1187)如是所说之亚那,乃至于手轿中坐者。故说「『即使由二人』」等。「『瓦亚等』」者,此中「瓦亚」者,上方如亭相似之足遮覆物,或覆盖一切围绕绳而作之牛车特种,称为「瓦亚」。以「等」字摄取车等。
Yānasikkhāpadavaṇṇanā niṭṭhitā. · 乘车学处的注释结束。
75. Udakeuccārasikkhāpadavaṇṇanā七十五、水中排泄学处的注释
Pakiṇṇakanti vomissakanayaṃ. Sacittakanti (sārattha. ṭī. pācittiya 3.576) vatthuvijānanacittena, paṇṇattivijānanacittena ca sacittakaṃ. ‘‘Anādariyaṃ paṭiccā’’ti (pāci. 654) vuttattā yasmā anādariyavaseneva āpajjitabbato idaṃ sabbaṃ kevalaṃ akusalameva, tañca pakatiyā vajjaṃ, sañcicca vītikkamanañca domanassikasseva hoti, tasmā ‘‘lokavajjaṃ akusalacittaṃ dukkhavedana’’nti vuttaṃ. Sesesupi eseva nayo.
「杂类」者,依混合方式而言。「有心」者,依《沙拉塔提咖》(巴吉帝亚第三,576),以了知事物之心与了知施设之心,名为有心。因说「缘于不恭敬」,由于唯依不恭敬之方式而应犯,故此一切纯粹是不善,且彼本性即是过失,故意违越唯属忧受,是故说「世间过失、不善心、苦受」。于其余诸条亦同此理。
Ekūnavīsatidhammadesanāpaṭisaṃyuttasikkhāpadavaṇṇanā niṭṭhitā. · 十九条与说法相关的学处注释结束。
Iti kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 如此，在《除疑》巴帝摩卡注释中，
Vinayatthamañjūsāyaṃ līnatthappakāsaniyaṃ · 在阐明隐义的《律义宝匣》中，
Sekhiyavaṇṇanā niṭṭhitā. · 应学法注释结束。
Adhikaraṇasamathavaṇṇanā
【诤事止灭之解释】
Gaṇanaparicchedoti saṅkhyāparicchedo. Adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Tasmā te tesaṃ samanavasena pavattantīti āha ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppannānanti uṭṭhitānaṃ uṭṭhitānaṃ. Kiñcāpi adhikaraṇaṭṭhena ekavidhaṃ, tathāpi vatthuvasena nānā hotīti ‘‘adhikaraṇāna’’nti bahuvacanaṃ kataṃ. Idāni tassa nānāttaṃ dassetvā vivarituṃ ‘‘vivādādhikaraṇa’’ntiādimāha. Vivādoyeva adhikaraṇaṃ vivādādhikaraṇaṃ. Esa nayo sesesupi. Samathatthanti samanatthaṃ.
「数量之限定」者,数目之界定。「诤事」者,于此处诤事。何者为诤事?诸止灭法。如何为诤事?依止息之方式。是故彼等依止息之方式而转起,故说「诤事得止息」等。「已生之已生」者,已起之已起。虽依诤事之义为一种,然依事物之方式则有多种,故用复数「诸诤事」。今为显示彼多样性而详说,故说「诤论诤事」等。诤论即是诤事,名为诤论诤事。于其余诸条亦同此理。「为止灭之义」者,为止息之义。
Adhikaraṇassa sammukhā vinayanato sammukhāvinayo. Dabbamallaputtattherasadisassa sativepullappattassa khīṇāsavasseva dātabbo vinayo sativinayo. Sammūḷhassa gaggabhikkhusadisassa ummattakassa dātabbo vinayo amūḷhavinayo. Paṭiññātena karaṇabhūtena karaṇaṃ paṭiññātakaraṇaṃ. Atha vā paṭiññāte āpannabhāvādike karaṇaṃ kiriyā, ‘‘āyatiṃ saṃvareyyāsī’’ti parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ. Yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma. Yo pāpussannatāya pāpiyo, puggalo, tassa upavāḷabhikkhusadisassa kattabbato tassapāpiyasikā, aluttasamāsoyaṃ. Tiṇavatthārakasadisattā tiṇavatthārako. Yathā (cūḷava. aṭṭha. 212) hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa gandho na bādhati, evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hoti. Tena vuttaṃ ‘‘tiṇavatthārakasadisattā tiṇavatthārako’’ti.
「现前调伏」者,因诤事之现前调伏,故名现前调伏。「忆念调伏」者,应给予如答巴马喇子长老般具念圆满、诸漏已尽者之调伏,名为忆念调伏。「不痴调伏」者,应给予如嘎嘎比库般迷乱、癫狂者之调伏,名为不痴调伏。「自认所作」者,以所认之作为作法,名为自认所作。或者,于所认之犯罪等作法、作业,及依「未来当防护」之方式而施予别住等之语甘马,名为自认所作。「多数决」者,于何作业中法语者较多,此名为多数决。「惩彼过」者,因恶性增盛而更恶之人,如伍波瓦喇比库般应作,故名惩彼过,此为阿卢塔复合词。「草覆地」者,因如草覆地,故名草覆地。譬如粪或尿被搅动时,因恶臭而恼害,若以草覆盖、善覆蔽,则其气味不恼害;如是,何诤事追溯至根本而止息时,因粗暴性、凶恶性而导致分裂,彼以此甘马止息后,如粪被草覆地所覆蔽,善止息。是故说「因如草覆地,故名草覆地」。
Tatrāti tesu sattasu adhikaraṇasamathesu. ‘‘Aṭṭhārasahi vatthūhī’’ti lakkhaṇavacanametaṃ ‘‘yadi me byādhikā bhaveyyuṃ, dātabbamidamosadha’’ntiādinā (saṃ. ni. ṭī. 2.3.39-42) viya. Tasmā tesu aññatarena vivadantā aṭṭhārasahi vatthūhi vivadantīti vuccati. Vivādoti vipaccanīkavādo. Upavadanāti akkoso. Codanāti anuyogo. Dveti thullaccayadubbhāsitāpattiyo dve. Catunnaṃ kammānaṃ karaṇanti catunnaṃ kammānaṃ antare yassa kassaci kammassa karaṇaṃ.
「于彼」者,于彼七种诤事止灭法中。「以十八事」者,此是特相之说,如「若我有病,应给此药」等。是故于彼等中,以任一而诤论者,说为以十八事而诤论。「诤论」者,相反之说。「诽谤」者,辱骂。「举罪」者,追究。「二」者,土喇吒亚与恶说二罪。「四甘马之作」者,于四甘马之间,任何甘马之作法。
Evaṃ adhikaraṇāni dassetvā idāni tesu idaṃ adhikaraṇaṃ ettakehi samathehi sammatīti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Yasmiṃ vihāre uppannaṃ , tasmiṃyeva vā sammatīti sambandho. Evaṃ sesesupi. Tattha yasmiṃ vihāre uppannanti ‘‘yasmiṃ vihāre mayhaṃ iminā patto gahito, cīvaraṃ gahita’’ntiādinā (pari. aṭṭha. 341) nayena pattacīvarādīnaṃ atthāya vivādādhikaraṇaṃ uppannaṃ hoti. Tasmiṃyeva vā sammatīti tasmiṃ vihāreyeva āvāsikehi sannipatitvā ‘‘alaṃ, āvuso’’ti atthapaccatthike saññāpetvā pāḷimuttakavinicchayeneva vūpasamentehi sammati. Sace pana taṃ adhikaraṇaṃ nevāsikā vūpasametuṃ na sakkonti, athañño vinayadharo āgantvā ‘‘kiṃ, āvuso, imasmiṃ vihāre uposatho vā pavāraṇā vā ṭhitā’’ti pucchati, tehi ca tasmiṃ kāraṇe kathite taṃ adhikaraṇaṃ khandhakato ca parivārato ca suttena vinicchinitvā vūpasameti. Evampi etasmiṃyeva sammatīti daṭṭhabbaṃ.
如是显示诸诤事后,今为显示「此诤事以如此多之止灭法而止息」,故说「于彼」等。「于何寺院生起,即于彼处止息」,此为关联。于其余诸条亦如是。其中,「于何寺院生起」者,依「于何寺院我之钵被取、衣被取」等方式,为钵、衣等之利益而生起诤论诤事。「即于彼处止息」者,即于彼寺院,住众集会后,以「够了,具寿」劝说利益与反利益者,仅以经文之决断而止息。然若彼诤事,住众不能止息,则另一持律者前来问「具寿,于此寺院伍波萨他或自恣是否已行?」,彼等说明彼因缘后,彼从篇集与附随,以经文决断彼诤事而止息。如是亦应见为于此处止息。
Aññattha vūpasametuṃ gacchantānaṃ antarāmagge vā sammatīti ‘‘na mayaṃ etassa vinicchaye tiṭṭhāma, nāyaṃ vinaye kusalo, amukasmiṃ nāma gāme vinayadharā therā vasanti, tattha gantvā vinicchinissāmā’’ti gacchantānaṃ antarāmagge vā kāraṇaṃ sallakkhetvā aññamaññaṃ saññāpentehi, aññehi vā te bhikkhū nijjhāpentehi sammati. Na heva kho pana aññamaññasaññattiyā vā sabhāgabhikkhunijjhāpanena vā vūpasantaṃ hoti, apica kho paṭipathaṃ āgacchanto eko vinayadharo disvā ‘‘katthāvuso, gacchathā’’ti pucchitvā ‘‘amukaṃ nāma gāmaṃ iminā nāma karaṇenā’’ti vutte ‘‘alaṃ, āvuso, kiṃ tattha gatenā’’ti tattheva dhammena vinayena taṃ adhikaraṇaṃ vūpasameti. Evampi antarāmagge vūpasammati nāma.
「在别处止息,前往途中或同意」者,谓彼等前往时,于中途或同意:『我等不住于此之判决,此人不善于律,在某村有持律长老住,往彼处后将判决』,如是前往者,于中途或观察因缘,彼此相劝,或由他人令彼等比库思择而同意。然而,非由彼此相劝或同类比库之思择而止息,而是相向而来之一持律者见之,问:『诸具寿,往何处?』答曰:『以此因缘往某村』,言:『足矣,具寿,何必往彼处?』即于彼处以法与律止息彼诤事。如是亦名于中途止息。
Yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vāti sace pana ‘‘alaṃ, āvuso, kiṃ tattha gatenā’’ti vuccamānāpi ‘‘mayaṃ tattheva gantvā vinicchayaṃ pāpessāmā’’ti (pari. aṭṭha. 341) vinayadharassa vacanaṃ anādiyitvā yattha gantvā sabhāgabhikkhusaṅghassa adhikaraṇaṃ niyyātitaṃ, tattha saṅghena ‘‘alaṃ, āvuso, saṅghasannipātaṃ nāma garuka’’nti tattheva nisīditvā vinicchitaṃ sammati. Na heva kho pana sabhāgabhikkhūnaṃ saññattiyā vūpasantaṃ hoti, apica kho saṅghaṃ sannipātetvā ārocitaṃ saṅghamajjhe vinayadharā vūpasamenti. Evampi tattha saṅghena vinicchitaṃ sammati nāma.
「往彼处后,由僧团委托,在彼处由僧团」者,若虽被言:『足矣,具寿,何必往彼处?』仍不受持律者之言,言:『我等往彼处后将得判决』,往彼处后,将诤事委托于同类比库僧团,在彼处由僧团言:『足矣,具寿,僧团集会名为重』,即坐于彼处判决而同意。然而,非由同类比库之劝告而止息,而是集合僧团后,于僧团中告知,持律者于僧团中止息。如是亦名在彼处由僧团判决而同意。
Ubbāhikāyasammatapuggalehi vā vinicchitanti apaloketvā vā khandhake vuttāya vā ñattidutiyakammavācāya sammatehi puggalehi visuṃ vā nisīditvā, tassāyeva vā parisāya ‘‘aññena na kiñci kathetabba’’nti (cūḷava. aṭṭha. 231) sāvetvā vinicchitaṃ. Ayanti ayaṃ yathāvuttā catubbidhā sammukhatā.
「或由求听同意之人判决」者,谓由未求听或由篇集中所说白二甘马语而同意之人,或别坐,或于彼众中告知:『他人不应说任何事』后判决。此者,此即如所说之四种现前。
Kārakasaṅghassāti vūpasametuṃ sannipatitassa kārakasaṅghassa. Saṅghasāmaggivasena sammukhībhāvoti ‘‘yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosantī’’ti (cūḷava. 228) evaṃ vuttasaṅghasāmaggivasena sammukhībhāvo, etena yathā tathā padhānakārakapuggalānaṃ sammukhatāmattaṃ saṅghasammukhatā nāma na hotīti dasseti. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhammasaddo ‘‘dhammavādī’’tiādīsu (dī. ni. 1.9, 194) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamanāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Tenāha ‘‘yathā taṃ…pe… vinayasammukhatā’’ti. Yenāti yena puggalena. Atthapaccatthikānanti (sārattha. ṭī. cūḷavagga 3.228) vivādavatthusaṅkhāte atthe paccatthikānaṃ. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato.
「作者僧团之」者,为止息而集合之作者僧团之。「依僧团和合而现前」者,『凡应作甘马之比库,彼等已来,应与欲者之欲已取,现前者不反对』,如是所说僧团和合而现前,以此显示:仅主要作者人之现前,不名僧团现前。「真实性」者,如实性。此处法之语词乃真实之同义语,如『说法者』等中。「律」者,以此调伏,世尊为止息彼彼诤事所说之规定,彼律之现前为律现前。故言:『如彼……乃至……律现前』。「由何」者,由何人。「诤论双方」者,于名为诤论事之事中之对方。僧团现前因由同意之人止息而失坏。
Nanti vivādādhikaraṇaṃ. Pañcaṅgasamannāgatanti (cūḷava. 234) ‘‘na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, gahitāgahitaṃ jānātī’’ti vuttehi pañcahaṅgehi samannāgataṃ. Gūḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhesūti ‘‘anujānāmi, bhikkhave, tesaṃ bhikkhūnaṃ saññattiyā tayo salākaggāhake gūḷhakaṃ, vivaṭakaṃ, sakaṇṇajappaka’’nti (cūḷava. 235) samathakkhandhake vuttesu tīsu salākaggāhesu. Salākaṃ gāhetvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā cīvarabhoge katvā samathakkhandhake vuttanayena gāhāpetvā. Evañhi tattha vuttaṃ –
「非」者,诤论诤事。「具足五支」者,『不以欲而行,不以嗔而行,不以痴而行,不以怖而行,知已取未取』,如是所说五支具足。「于隐覆、显露、耳语三种取筹中」者,『诸比库,我允许以彼等比库之劝告,三种取筹:隐覆、显露、耳语』,如止诤篇集中所说之三种取筹中。「取筹后」者,于说法者与说非法者之筹上安立标记相,如衣物受用般,依止诤篇集所说之方法令取。如是于彼处所说:
‘‘Kathañca, bhikkhave, gūḷhako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasaṅkamitvā evamassa vacanīyo ‘ayaṃ evaṃvādissa salākā, ayaṃ evaṃvādissa salākā, yaṃ icchasi, taṃ gaṇhāhī’ti. Gahite vattabbo ‘mā ca kassaci dassehī’ti. Sace jānāti ‘adhammavādī bahutarā’ti, ‘duggaho’ti paccukkaḍḍhitabbaṃ. Sace jānāti ‘dhammavādī bahutarā’ti , ‘suggaho’ti sāvetabbaṃ. Evaṃ kho, bhikkhave, gūḷhako salākaggāho hoti.
『诸比库,云何为隐覆取筹?彼令取筹之比库,于筹上作有色无色后,一一比库前来,应如是言:「此为如是说者之筹,此为如是说者之筹,汝欲何者,取之」。取后应言:「勿示于任何人」。若知「说非法者众多」,应撤回「取恶」。若知「说法者众多」,应告知「取善」。诸比库,如是为隐覆取筹。』
‘‘Kathañca, bhikkhave, vivaṭako salākaggāho hoti? Sace jānāti ‘dhammavādī bahutarā’ti, vissaṭṭheneva vivaṭena gāhetabbo. Evaṃ kho, bhikkhave, vivaṭako salākaggāho hoti.
「诸比库,如何为公开筹取?若知『持法者较多』,应以公开、明显方式取筹。诸比库,如是为公开筹取。」
‘‘Kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti? Tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṃ ‘ayaṃ evaṃvādissa salākā, ayaṃ evavādissa salākā, yaṃ icchasi, taṃ gaṇhāhī’ti. Gahite vattabbo ‘mā ca kassaci ārocehī’ti. Sace jānāti ‘adhammavādī bahutarā’ti, ‘duggaho’ti paccukkaḍḍhitabbaṃ. Sace jānāti ‘dhammavādī bahutarā’ti, ‘suggaho’ti sāvetabbaṃ. Evaṃ kho, bhikkhave, sakaṇṇajappako salākaggāho hotī’’ti.
「诸比库,如何为耳语筹取?彼令取筹之比库应于每一比库耳边告知『此为如是说者之筹,此为如是说者之筹,汝欲取何者,即取之』。取已应告『勿向任何人宣说』。若知『非法说者较多』,应撤回『取筹不善』。若知『持法者较多』,应宣告『取筹善』。诸比库,如是为耳语筹取。」
Ettha ca alajjussannāya (cūḷava. aṭṭha. 235) parisāya gūḷhako salākaggāho kātabbo, lajjussannāya vivaṭako, bālussannāya sakaṇṇajappakoti veditabbo. Dhammavādīnaṃ yebhuyyatāyāti dhammavādīnaṃ ekenapi adhikatāya, ko pana vādo dvīhi tīhi.
于此,对无惭愧之众应作秘密筹取,对有惭愧者应作公开筹取,对愚痴者应作耳语筹取,应如是知。『持法者之多数』者,持法者即使仅多一人,何况多二人、三人。
‘‘Catūhi samathehi sammatī’’ti idaṃ sabbasaṅgāhakavasena vuttaṃ, tattha pana dvīhi eva vūpasamanaṃ daṭṭhabbaṃ. Evaṃ vinicchitanti sace āpatti natthi, ubho khamāpetvā, atha atthi, āpattiṃ dassetvā ropanavasena vinicchitaṃ. Paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissatīti. Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akattabbaṃ, tasmiṃ. Ajjhācāre vītikkame sati.
「以四种止诤法止诤」者,此依总摄而说,然于此应见仅以二种止诤。『如是决断』者,若无罪,令双方和解;若有罪,示罪后依定罪方式决断。然对治法于罪诤止诤中将于后文到来。『非沙门所应,非沙门行』者,沙门不应作,于彼行为、违犯存在时。
Pārājikasāmantenavāti dukkaṭena vā thullaccayena vā. Methunadhamme hi pārājikasāmantā nāma dukkaṭaṃ hoti, adinnādānādīsu thullaccayaṃ. Paṭicaratoti paṭicchādentassa. Acchinnamūlo bhavissatīti pārājikaṃ anāpanno bhavissati, sīlavā bhavissatīti vuttaṃ hoti. Sammā vattitvāti vattaṃ pūretvā. Osāraṇaṃ labhissatīti kammappaṭippassaddhiṃ labhissati.
『以巴拉基咖边际』者,以恶作或土喇吒亚。于淫法中,名为巴拉基咖边际者为恶作,于不与取等中为土喇吒亚。『覆藏』者,对覆藏者。『将断根』者,将不犯巴拉基咖,将成持戒者,如是说。『正行已』者,行满已。『将得释放』者,将得甘马之平息。
Tassāti āpattādhikaraṇassa. Sammukhāvinayeneva vūpasamo natthi paṭiññāya, tathārūpāya khantiyā vā vinā avūpasamanato. Yā pana paṭiññāti sambandho.
『彼』者,罪诤之。无仅以现前调伏之止诤,依承认或无如是之忍受则不止诤故。『然而承认』者,连接。
Etthāti āpattidesanāyaṃ. Siyāti avassaṃ. Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Thullavajjanti pārājikañceva saṅghādisesañca. Gihippaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikappaṭissavesu āpannaṃ āpattiṃ.
「在此」者,在应悔过中。「应」者,必定。「因粗恶性与凶暴性」者,因粗恶之状态与凶暴之状态。「重罪」者,巴拉基咖与桑喀地谢萨二者。「与在家人相关」者,在家人以卑劣之诽谤、诬陷、诉讼、告发等所犯之罪。
Yathānurūpanti ‘‘dvīhi samathehi, tīhi, catūhi, ekenā’’ti evaṃ vuttanayeneva yathānurūpaṃ. Etthāti imasmiṃ samathādhikāre. Vinicchayanayoti vinicchayanayamattaṃ. Tenāha ‘‘vitthāro panā’’tiādi. Assāti vitthārassa. Samantapāsādikāyaṃ vuttoti samantapāsādikāya nāma vinayaṭṭhakathāyaṃ vutto. Tasmā tattha vuttanayeneva veditabboti adhippāyo.
「如其相应」者,如「以二种调伏、以三种、以四种、以一种」如是所说之方式,如其相应。「在此」者,在此止诤事中。「决断之方法」者,仅决断之方法。因此说「然而详说」等。「其」者,详说之。「在《善见》中所说」者,在名为《善见》之律注疏中所说。因此应以在彼处所说之方式而了知,此为所意趣。
Ettakanti etaṃparamaṃ, na ito bhiyyo.
「如是多」者,此为极限,不多于此。
Adhikaraṇasamathavaṇṇanā niṭṭhitā. · 止诤阐释已毕。
Iti kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 如是，于疑惑度脱之巴帝摩卡阐释中，
Vinayatthamañjūsāyaṃ līnatthappakāsaniyaṃ · 于律义宝箧中，隐义显明之
Bhikkhupātimokkhavaṇṇanā niṭṭhitā. · 比库巴帝摩卡阐释已毕。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者