Pārājikakaṇḍaṃ · 巴拉基咖篇
Pārājikakaṇḍaṃ巴拉基咖篇
Abhilāpamattamevāti ettha daharavasena ‘‘bhante’’ti ca vuḍḍhavasena ‘‘āvuso’’ti ca tattha duvidho abhilāpo, idha pana vuḍḍhadaharānaṃ ‘‘ayyā’’ti ekameva.
「仅仅称呼而已」者,此中依年少而称「尊者」,依年长而称「友」,彼处有二种称呼,然而此处对年长与年少者仅有一种「圣尼」之称呼。
Kāyasaṃsagge vuttanayenāti ettha tabbahulanayena kiriyasamuṭṭhānatā vuttā. ‘‘Kāyasaṃsaggaṃ samāpajjeyyā’’ti avatvā pana ‘‘sādiyeyyā’’ti vuttattā akiriyatopi samuṭṭhātīti veditabbaṃ. Yathā cettha, evaṃ heṭṭhā ‘‘manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassa āpatti pārājikassā’’tiādinā (pārā. 56) nayena kiriyasamuṭṭhānataṃ vatvā tadanantaraṃ ‘‘bhikkhupaccatthikā manussitthiṃ bhikkhussa santikaṃ ānetvā vaccamaggena aṅgajātaṃ abhinisīdenti, so ce pavesanaṃ sādiyatī’’tiādinā (pārā. 58) nayena akiriyasamuṭṭhānassapi vuttattā paṭhamapārājikāyapi tabbahulanayeneva kiriyasamuṭṭhānatā veditabbā. Na hi pavesanasādiyanādimhi kiriyasamuṭṭhānatā dissati.
「以身触中所说之方式」者,此中依彼多数之方式而说由作为所生起。然而未说「若行身触」,而说「若受用」,故应知即使由非作为亦生起。如此处所说,如是于下文以「若与人女于三道行淫法者,犯巴拉基咖」等方式说由作为所生起后,紧接着以「比库之敌对者将人女带至比库面前,以大便道坐于肢体,若彼受用插入」等方式亦说非作为所生起,故于第一巴拉基咖亦应知仅依彼多数之方式而为由作为所生起。因为在受用插入等处不见由作为所生起。
Aṅgajātacalanañcettha na sārato daṭṭhabbaṃ ‘‘so ce pavesanaṃ na sādiyati, paviṭṭhaṃ na sādiyati, ṭhitaṃ na sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassā’’ti (pārā. 58) ettha ṭhitanasādiyane pakatiyāpi paripuṇṇacalanattā. Sādiyanapaccayā paṭisevanacalanañcettha na dissatevāti tabbahulanayeneva kiriyasamuṭṭhānatā gahetabbā.
此中肢体之移动不应视为实质,于「若彼不受用插入,不受用已入,不受用停住,受用拔出,犯巴拉基咖」此处,在不受用停住时,因自然亦有完全之移动。此中因受用之缘而不见行淫之移动,故应仅依彼多数之方式而取由作为所生起。
Apica bhikkhuniyāpi paṭhamapārājike tassa sādiyanassa sarūpena vuttattā tadanurūpavasena vibhaṅganayamanoloketvā ‘‘kiriyasamuṭṭhāna’’micceva vuttaṃ. Yathā cetesu tabbahulanayena kiriyasamuṭṭhānatā vuttā, tathā surādīnaṃ akusaleneva pātabbatā. Itarathā ‘‘yaṃ akusaleneva āpajjati, ayaṃ lokavajjā, sesā paṇṇattivajjā’’ti vutte lokavajjapaṇṇattivajjānaṃ niyamalakkhaṇasiddhi hoti, tathā taṃ avatvā ‘‘yassā sacittakapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā, sesā paṇṇattivajjā’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vutte lokavajjavacanaṃ niratthakaṃ siyā vatthuajānanapakkhepi akusaleneva pātabbattā. Yasmā tattha surāpānavītikkamassa akusalacittuppādo natthi, tasmā khandhakaṭṭhakathāyaṃ ‘‘majjapāne pana bhikkhuno ajānitvāpi bījato paṭṭhāya majjaṃ pivantassa pācittiyaṃ. Sāmaṇero jānitvāva pivanto sīlabhedaṃ āpajjati, na ajānitvā’’ti (mahāva. aṭṭha. 108) vuttaṃ, na vuttaṃ ‘‘vatthuajānanapakkhe pāṇātipātādīnaṃ siddhikaraakusalacittuppādasadise cittuppāde satipi sāmaṇero sīlabhedaṃ nāpajjatī’’ti. Abhinivesavacanaṃ pāṇātipātādīhi samānagatikattā sāmaṇerānaṃ surāpānassa. ‘‘Surāmerayime’’ti vatthuṃ jānitvā pātabbatādivasena vītikkamantassa akusalassa asambhavo natthi. Tena vuttaṃ ‘‘yassā sacittakapakkhe’’tiādi.
再者,因于比库尼之第一巴拉基咖亦以与彼受用相似之方式而说,故观察与彼相应之分别方式而说「由作为所生起」。如于此等以彼多数之方式说由作为所生起,如是酒等仅以不善而应饮用。否则,若说「凡以不善而犯者,此为世间罪,其余为制定罪」,则世间罪与制定罪之决定相得以成立,如是未如此说,而说「于彼有心方面心仅为不善者,此为世间罪,其余为制定罪」,则世间罪之语可能无意义,因于不知事物方面亦仅以不善而应饮用。因彼处饮酒之违犯无不善心之生起,故于篇集注疏中说「然而于饮酒,比库即使不知而从种子开始饮酒者,为巴吉帝亚。沙玛内拉仅知而饮者犯戒破,非不知」,未说「于不知事物方面,在有如杀生等之成就不善心生起之相似心生起时,沙玛内拉亦不犯戒破」。执着之语因与杀生等同行,故沙玛内拉之饮酒。知「此等为酒与酿酒」之事物而以应饮用等方式违犯者,不善之不可能性不存在。因此说「于彼有心方面」等。
Kiñcettha – yuttivacanena arahantānaṃ appavisanato sacittakācittakapakkhesu akusalaniyamoti ce? Na, dhammatāvasena sekkhānampi appavisanato. Acittakapakkhe akusalaniyamābhāvadassanatthaṃ supantassa mukhe pakkhittajalabindumiva surābinduādayo udāharitabbā. Tabbahulanayena hi atthe gahite pubbenāparaṃ aṭṭhakathāya sameti saddhiṃ pāḷiyā cāti. Ācariyāpi surāpāne akusalaniyamābhāvameva vadanti. Ekacce pana kiriyasamuṭṭhānatā panassa tabbahulanayameva, na paṭhamapārājike. Kathaṃ? Kāyasaṃsaggasikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ. Ettha bhikkhussa ca bhikkhuniyā ca kāyasaṃsaggabhāve sati bhikkhunī kāyaṅgaṃ acopayamānāpi citteneva adhivāseti, āpajjati, na evaṃ bhikkhu. Bhikkhu pana copayamānova āpajjati, evameva paṭhamapārājikepi copane sati eva āpajjati, nāsati. Pavesanaṃsādiyatīti ettha pavesanasādiyanaṃ nāma sevanacittuppādanaṃ, maggena vā maggappaṭipannampi icchanti. Tassāpi kāyacalanaṃ ekantaṃ atthi eva. Evaṃ santepi vīmaṃsitvā gahetabbanti vadantīti likhitaṃ
此中何者——若以理由之语,因阿拉汉不入,故于有心与无心方面有不善之决定耶?非也,因依法性,有学者亦不入。为显示于无心方面无不善决定之义,应举如睡眠者口中所投之水滴般之酒滴等。因依彼多数之方式而取义时,前后注疏与经文一致。诸老师亦说于饮酒无不善决定。然而某些人说,由作为所生起者仅为彼多数之方式,非于第一巴拉基咖。如何?身触学处由第一巴拉基咖所生起。此中于比库与比库尼之身触存在时,比库尼即使不移动身肢,仅以心默许,即犯,比库非如此。然而比库仅移动而犯,如是于第一巴拉基咖亦仅于移动存在时犯,非不存在。「受用插入」者,此中受用插入者,名为行淫心之生起,或以道或接近道而欲求。彼亦身体之移动绝对存在。即使如此存在,应审察而取,如是说而书写。
Pārājikavaṇṇanā niṭṭhitā. · 巴拉基咖注释已完成。