Vinayavinicchayaṭīkā · 律抉择复注

207 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Vinayavinicchayaṭīkā · 律决择复注

(Paṭhamo bhāgo)

(第一品)

Ganthārambhakathā

论书开端语

(Ka)

Ādiccavaṃsambarapātubhūtaṃ ;

显现于太阳族中者;

Byāmappabhāmaṇḍaladevacāpaṃ;

具一寻光轮之天弓者;

Dhammambunijjhāpitapāpaghammaṃ;

以法水洗净恶热恼者;

Vandāmahaṃ buddha mahambuvantaṃ.

我礼敬佛陀大海洋,

(Kha)

（佉）

Pasannagambhīrapadāḷisotaṃ;

其流具有清净甚深词句之水,

Nānānayānantataraṅgamālaṃ;

具有种种方便无边波浪之鬘,

Sīlādikhandhāmitamacchagumbaṃ ;

具有戒等诸蕴为量之鱼群,

Vandāmahaṃ dhamma mahāsavantiṃ.

我礼敬法大河流。

(Ga)

Sīloruvelaṃ dhutasaṅkhamālaṃ;

戒为岸堤,头陀为螺贝璎珞,

Santosatoyaṃ samathūmicittaṃ;

知足为水,止为波浪之心,

Padhānakiccaṃ adhicittasāraṃ;

精勤为事业,增上心为精髓,

Vandāmahaṃ saṅgha mahāsamuddaṃ.

我礼敬僧团大海。

(Gha)

（伽）

Ye tantidhammaṃ munirājaputtā;

彼等牟尼王之子,

Yāvajjakālaṃ paripālayantā;

尽其一生守护,

Saṃvaṇṇanaṃ nimmalamānayiṃsu;

传来无垢之赞颂,

Te pubbake cācariye namāmi.

我礼敬彼等先前诸老师。

(Ṅa)

Yo dhammasenāpatitulyanāmo;

彼名等同法军统帅者,

Tathūpamo sīhaḷadīpadīpo;

如是之灯,如狮子洲之灯;

Mamaṃ mahāsāmimahāyatindo;

我之大主、大精勤者、大帝,

Pāpesi vuḍḍhiṃ jinasāsanamhi.

令胜者教法增长。

(Ca)

Ṭīkā katā aṭṭhakathāya yena;

由彼为注疏所作之复注,

Samantapāsādikanāmikāya;

名为『萨曼德巴萨帝咖』者;

Aṅguttarāyaṭṭhakathāya ceva;

为《增支部注疏》,

Satthantarassāpi ca jotisatthaṃ.

以及为阐明教法之义。

(Cha)

（遮）

Nikāyasāmaggividhāyakena;

由那位正确地制定诸部集成之法的

Raññā parakkantibhujena sammā;

具大精进力的国王,

Laṅkissarenāpi katopahāraṃ;

兰卡之主所作供养,

Vande garuṃ gāravabhājanaṃ taṃ.

我礼敬应受尊敬的师尊。

(Ja)

Namassamānohamalatthamevaṃ ;

我礼敬而获得此义:

Vatthuttayaṃ vanditavandaneyyaṃ;

应礼敬、值得礼敬的三宝,

Yaṃ puññasandohamamandabhūtaṃ;

彼无量福德聚,

Tassānubhāvena hatantarāyo.

以其威力,障碍已被破除。

(Jha)

（缮）

Yo buddhaghosācariyāsabhena;

彼为佛音阿阇梨会众所赞叹,

Viññuppasatthenapi suppasattho;

亦为智者所极赞叹,

So buddhadattācariyābhidhāno;

名为佛授阿阇梨者,

Mahākavī theriyavaṃsadīpo.

大诗人,上座部传承之灯。

(Ña)

Akāsi yaṃ vinayavinicchayavhayaṃ;

造作了名为『律决择』之论;

Sauttaraṃ pakaraṇamuttamaṃ hitaṃ;

有余之最上有益论书;

Apekkhataṃ vinayanayesu pāṭavaṃ;

期待于律之方法中的通达;

Purāsi yaṃ vivaraṇamassa sīhaḷaṃ.

先前造作了彼之僧伽罗语解释。

(Ṭa)

Yasmā na dīpantarikānamatthaṃ;

因为非为其他岛屿之义;

Sādheti bhikkhūnamasesato taṃ;

彼无余地成就诸比库之利益;

Tasmā hi sabbattha yatīnamatthaṃ;

是故,于一切处,为诸勤修者之利益,

Āsīsamānena dayālayena.

以悲悯心祝愿。

(Ṭha)

（吒）

Sumaṅgalattheravarena yasmā;

由于苏曼嘎喇长老上首,

Sakkacca kalyāṇamanorathena;

以恭敬心、善妙意愿,

Nayaññunāraññanivāsikena;

非新学者、住阿兰若者所知;

Ajjhesito sādhuguṇākarena.

为善德之藏所劝请。

(Ḍa)

Ākaṅkhamānena cirappavattiṃ;

欲求长久住世者;

Dhammassa dhammissaradesitassa;

法主所说之法;

Coḷappadīpena ca buddhamitta-

以及朱腊洲之佛友—

Ttherena saddhādiguṇoditena.

由彼长老,信等诸德已显发者。

(Ḍha)

（荼）

Tathā mahākassapaavhayena;

如是由彼名为大咖萨巴者;

Therena sikkhāsu sagāravena;

由彼长老,于诸学处具恭敬者;

Kudiṭṭhimattebhavidārakena;

由彼破坏恶见醉象者;

Sīhena coḷāvanipūjitena.

由彼狮子,受朱腊地供养者。

(Ṇa)

Yo dhammakittīti pasatthanāmo;

彼名为『法称』,受赞叹者;

Tenāpi saddhena upāsakena;

以此具信近事男,

Sīlādinānāguṇamaṇḍitena;

以戒等种种功德庄严,

Saddhammakāmenidha paṇḍitena.

于此渴求正法之贤者。

(Ta)

Saddhena paññāṇavatā vaḷattā-;

具信、具慧、具力者,

Maṅgalyavaṃsena mahāyasena;

具吉祥种姓、大名声者,

Āyācito vāṇijabhāṇunāpi;

被商主婆努所劝请,

Varaññunā sādhuguṇodayena.

具胜智、善德增长者。

(Tha)

（他）

Tasmā tamāropiya pāḷibhāsaṃ;

因此,将彼巴利语义,

Nissāya pubbācariyopadesaṃ;

依止前代老师的教诫;

Hitvā nikāyantaraladdhidosaṃ;

舍弃部派间所得的过失;

Katvātivitthāranayaṃ samāsaṃ.

将过于广说的方法作成略说。

(Da)

Avuttamatthañca pakāsayanto;

阐明未说之义;

Pāṭhakkamañcāpi avokkamanto;

亦不违越文句次第;

Saṃvaṇṇayissāmi tadatthasāraṃ;

我将阐明彼义之精髓;

Ādāya ganthantaratopi sāraṃ.

亦取诸论典之间的要义。

(Dha)

（陀）

Ciraṭṭhitiṃ patthayatā janānaṃ;

为愿众人长久住世,

Hitāvahassāmalasāsanassa;

为利益带来无垢教法,

Mayā samāsena vidhīyamānaṃ;

由我以简要方式施设,

Saṃvaṇṇanaṃ sādhu suṇantu santoti.

「诸圣者善听赞颂」。

Ganthārambhakathāvaṇṇanā

论典开端语句之解释

§1-5

1-5

. Suvipulāmalasaddhāpaññādiguṇasamudayāvahaṃ sakalajanahitekahetujinasāsanaṭṭhitimūlabhūtaṃ vinayappakaraṇamidamārabhantoyamācariyo pakaraṇārambhe ratanattayappaṇāmapakaraṇābhidhānābhidheyyakaraṇappakārapayojananimittakattuparimāṇādīni dassetumāha ‘‘vanditvā’’tiādi. Tattha ratanattayaṃ nāma.

此阿阇梨欲开始此律藏论典——此论典能带来极广大无垢信慧等功德之聚集,是一切人利益之唯一因,是胜者教法住立之根本——于论典开端处,为显示三宝礼敬、论典名称、所诠、作用、方式、目的、因缘、作者、篇幅等,故说「礼敬」等。其中,三宝者。

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

「被心所重视、极贵重、无比、难得见,是殊胜有情之受用,因此被称为宝」。

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50) –

为无上者所受用之珍宝，故称为『宝』。（长部注疏2.33；相应部注疏3.5.223；小诵注疏6.3；经集注疏1.226；大义释注疏50）——

Niddiṭṭhasabhāvaṃ

具有所说之自性

‘‘Buddho sabbaññutaññāṇaṃ, dhammo lokuttaro nava;

「佛陀具一切知智,法为出世间之九,僧团为道果之住者,此即三宝。」

Saṅgho maggaphalaṭṭho ca, iccetaṃ ratanattaya’’nti. –

应分别阐明之三宝,能遮止一切有之苦,为三有之唯一归依处,此三事物。

Vibhāvitappabhedaṃ sakalabhavadukkhavinivāraṇaṃ tibhavenekapaṭisaraṇaṃ vatthuttayaṃ.

其礼敬者,名为能生礼敬行之思。彼有三种:身礼敬、语礼敬、意礼敬。其中,身礼敬者,名为以随念三宝功德为前行,依合掌等身行之力而转起,能生起身表之思。语礼敬者,名为如是转起,以阐明种种功德殊胜为自性之赞叹行之力而转起,能生起语表之思。意礼敬者,名为不生起两种表,唯以随念功德,令心相续倾向、倾注、趣向于彼,能成就恭敬尊重之新生起之思。

Tassa paṇāmo nāma paṇāmakiriyānipphādikā cetanā. Sā tividhā kāyapaṇāmo vacīpaṇāmo manopaṇāmoti. Tattha kāyapaṇāmo nāma ratanattayaguṇānussaraṇapubbikā añjalikammādikāyakiriyāvasappavattikā kāyaviññattisamuṭṭhāpikā cetanā. Vacīpaṇāmo nāma tatheva pavattā nānāvidhaguṇavisesavibhāvanasabhāvathomanākiriyāvasappavattikā vacīviññattisamuṭṭhāpikā cetanā. Manopaṇāmo nāma ubhayaviññattiyo asamuṭṭhāpetvā kevalaṃ guṇānussaraṇena cittasantānassa tanninnatappoṇatappabbhāratāya gāravabahumānanavasappavattisādhikā cetanā.

首先,显示此三宝礼敬,为成就所期望之义。因为依功德极殊胜之力,对应礼敬之三宝所作之礼敬,由于福德殊胜之性,以遮止由能障碍所欲义之成就之恼害性、逼迫性之非福业所带来之灾难之网,以给予已得财富之因相之福业以随力,以增长彼果报相续之寿、乐、力等,故成为长时转起之因,故成为所期望之论著成就之因缘。又为了听者以应礼敬者之礼敬为前行而开始,无障碍地以受持、忆持等次第,成就论著之理解之目的。再者,为了在听者中,已知导师者,以听闻世尊之如实功德殊胜而生起之净信,在论著中生起恭敬;而未知导师者,则因论著之善说性,在彼之根源即导师处生起恭敬。以利益听者为主要,诸师在论著开始时,制定显示赞叹礼敬之偈颂文句之安立。否则,即使无彼安立,以身意礼敬亦能成就所期望之目的,为何需此令论著庄重者?此为此处之略说。详细之礼敬目的,应以《义注》等中所示之方式而知。

Imassa tāva ratanattayapaṇāmassa dassanaṃ yathādhippetatthasādhanatthaṃ. Guṇātisayayogena hi paṇāmārahe ratanattaye kato paṇāmo puññavisesabhāvato icchitatthābhinipphattivibandhakena upaghātakena, upapīḷakena ca apuññakammena upanīyamānassa upaddavajālassa vinivāraṇena yathāladdhasampattinimittakassa puññakammassa anubalappadānena ca tabbipākasantatiyā āyusukhabalādivaḍḍhanena ca cirakālappavattihetukoti yathādhippetapakaraṇanipphattinibandhanako hoti. Athāpi sotūnañca vandanīyavandanāpubbakenārambhena anantarāyena uggahaṇadhāraṇādikkamena pakaraṇāvabodhappayojanasādhanatthaṃ. Apica sotūnameva viññātasatthukānaṃ bhagavato yathābhūtaguṇavisesānussavanena samupajātappasādānaṃ pakaraṇe gāravuppādanatthaṃ, aviññātasatthukānaṃ pana pakaraṇassa svākhyātatāya tappabhave satthari gāravuppādanatthañca sotujanānuggahameva padhānaṃ katvā ācariyehi ganthārambhe thutippaṇāmaparidīpakānaṃ gāthāvākyānaṃ nikkhepo vidhīyati. Itarathā vināpi tannikkhepaṃ kāyamanopaṇāmenāpi yathādhippetappayojanasiddhito kimetena ganthagāravakarenāti ayamettha saṅkhepo. Vitthārato pana paṇāmappayojanaṃ sāratthadīpaniyādīsu (sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā; vi. vi. ṭī. 2.ganthārambhakathāvaṇṇanā) dassitanayeneva ñātabbaṃ.

所说之说明,为了言说之便利。所应说者,以所集之论著所应阐明者之说明,为了显示论著之应开始性。因为考察者认为,应开始之论著,正是已知、无过失、有义、易行、易修习之所应说者。显示作法之方式,为了鼓励听者。因为以不混乱、不杂乱等方式所造之论著,听者才乐于听闻。目的之说明,为了激励听者于论著之学习。因为若无目的之说明,不知目的者,于学习中不会勤奋。因缘之说明,为了在相似者中生起对论著之恭敬。因为相似者唯对由可赞叹之因所生之论著生起恭敬。

Abhidhānakathanaṃ pana vohārasukhatthaṃ. Abhidheyyassa samuditena pakaraṇena paṭipādetabbassa kathanaṃ pakaraṇassa ārabhitabbasabhāvadassanatthaṃ. Viditāninditasātthakasukarānuṭṭhānābhi dheyyameva hi pakaraṇaṃ parikkhakajanā ārabhitabbaṃ maññantīti. Karaṇappakārasandassanaṃ sotujanasamussāhanatthaṃ. Anākulamasaṃkiṇṇatādippakārena hi viracitaṃ pakaraṇaṃ sotāro sotumussahantīti. Payojanakathanaṃ pana pakaraṇajjhāyane sotujanasamuttejanatthaṃ. Asati hi payojanakathane aviññātappayojanā ajjhāyane byāvaṭā na hontīti. Nimittakathanaṃ sarikkhakajanānaṃ pakaraṇe gāravuppādanatthaṃ. Pasatthakāraṇuppanneyeva hi pakaraṇe sarikkhakā gāravaṃ janentīti.

说明名称，是为了称呼上的便利。陈述所表义者借助完整论著加以阐明，是为了显示论著应当开始撰述的自身性质——因为检验者认为，应当着手撰述的论著，其所表义必须是已知的、无过失的、有实益的、易于奉行的。展示造作方式与体裁，是为了鼓励听众——因为以不杂乱、不混淆等方式撰写的论著，听者才会乐于聆听。说明目的，是为了激励听众研习论著——若无目的之说明，则不明了目的者便不会专心于研习。说明缘由，是为了使同行者对论著生起恭敬——唯有出于可称叹之因缘而成就的论著，同行者才会对其生起恭敬。

Kattukathanaṃ puggalagarukassa pakaraṇe gāravo puggalagāravenapi hotūti. Parimāṇakathanaṃ asajjhāyanādipasutānaṃ sampahaṃsanatthaṃ. Pakaraṇaparimāṇassavanena hi te sampahaṭṭhā ‘‘kittakamidamappakaṃ na cireneva parisamāpessāmā’’ti sajjhāyanādīsu vattantīti. Ādi-saddena sakkaccasavananiyojanaṃ saṅgahitaṃ, taṃ sabbasampattinidānasutamayañāṇanipphādanatthaṃ. Asakkaccaṃ suṇamānassa ca savanābhāvato taṃhetukassa sutamayañāṇassāpi abhāvoti. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇitabba’’nti bhaṇati.

「作者之说」者,为令对论书恭敬之人,亦以对人之恭敬而生恭敬也。「量之说」者,为令不诵习等懈怠者欢喜之故。彼等闻论书之量已,欢喜而言:『此量如此之少,不久即可完成』,而从事于诵习等也。以「等」字,摄取恭敬听闻之劝导,此为生起一切成就之因——闻所成智之故。不恭敬听闻者,因无听闻,故亦无彼为因之闻所成智也。如是,散乱心之人,虽被说一切成就,亦言:『我未闻,应再说』。

Tattha paṭhamagāthāyaṃ tāva ‘‘vanditvā’’ti iminā tividhopi paṇāmo avisesato dassito. Visesato pana ‘‘seṭṭhaṃ, appaṭipuggalaṃ, bhavābhāvakaraṃ, niraṅgaṇa’’nti imehi catūhi padehi vacīpaṇāmo, ‘‘sirasā’’ti iminā kāyappaṇāmo, ‘‘buddhaṃ, dhammaṃ, gaṇañcā’’ti imehi pana tīhi padehi paṇāmakiriyāya kammabhūtaṃ ratanattayaṃ dassitanti daṭṭhabbaṃ.

于此,首先在第一偈中,以「礼敬」一词,不分别地显示三种礼敬。然而,就分别而言,应见:以「最胜、无对、作有无有、无垢」此四句显示语礼敬,以「以头」一词显示身礼敬,而以「佛、法、僧众」此三句显示作为礼敬行为之对象的三宝。

‘‘Vinayassavinicchaya’’nti iminā abhidhānaṃ dassitaṃ aluttasamāsena vinayavinicchayanāmassa dassanato. Tassa anvatthabhāvena saddappavattinimittabhūtaṃ sakalenānena pakaraṇena paṭipādetabbamabhidheyyampi teneva dassitaṃ. ‘‘Samāsenā’’ti ca ‘‘anākulamasaṃkiṇṇaṃ, madhuratthapadakkama’’nti ca etehi karaṇappakāro dassito. ‘‘Hitatthāyā’’ti ca ‘‘paṭubhāvakaraṃ vinayakkame’’ti ca ‘‘apāraṃ otarantāna’’ntiādinā ca payojanaṃ. ‘‘Bhikkhūnaṃ bhikkhunīna’’nti iminā bāhiranimittaṃ dassitaṃ. Abbhantaranimittaṃ pana bāhiranimittabhūtabhikkhubhikkhunivisayā karuṇā, sā ācariyassa pakaraṇārambheneva viññāyatīti visuṃ na vuttā. ‘‘Pavakkhāmī’’ti iminā samānādhikaraṇabhāvena labbhamāno ‘‘aha’’nti suddhakattā sāmaññena dassito. Visesato pana pakaraṇāvasāne –

以「律之决择」一词,显示名称,因以不省略复合词显示名为『律决择』之故。依其名实相符,以此整部论书所应阐述之义理——作为词语生起之因者,亦以此而显示。以「以略」一词,及「不杂乱、不混淆、甘美义句之次第」等,显示作法之方式。以「为利益」一词,及「令律之次第明了」一词,及「为渡无边者」等,显示目的。以「比库与比库尼」一词,显示外在之因。然而,内在之因——以比库比库尼为对象之悲悯,此于老师着手论书时即可知,故未别说。以「我将说」一词,以同格关系所得之纯粹作者「我」,以一般性显示。然而,就特别而言,在论书之结尾——

‘‘Racito buddhadattena, suddhacittena dhīmatā;

「由佛音所造,以清净心,以智慧者,

Suciraṭṭhitikāmena, sāsanassa mahesino’’ti. (u. vi. 961) –

为令大仙之教法久住」。

Imāya gāthāya ceva ‘‘iti tambapaṇṇiyena paramaveyyākaraṇena tipiṭakanayavidhikusalena paramakavivarajana hadayapadumavanavikasanakarena kavivarāsabhena paramaratikaravaramadhuravacanuggārena uragapurena buddhadattena racitoyaṃ vinayavinicchayo’’ti (vi. vi. 3183) iminā vākyena ca dassito – ‘‘mādisāpi kavī honti, buddhadatte divaṅgate’’tiādinā pacchimakehi ca pasatthatarehi kavivarehi abhitthutaguṇo bhadantabuddhadattācariyo veditabbo. Hetukattā ca tattheva vakkhamāno pakaraṇajjhesane katādhīno buddhasīhamahāthero, so –

以此偈及「如是,由铜鍱洲人、最胜注释者、通达三藏方法之善巧者、令诸诗人之心莲开敷者、诗人中之牛王、流出最上喜悦之甘美语者、龙城人佛音所造此律决择」此句,及以后世更受赞叹之诸诗人以『如我等诗人,佛音逝后生』等所称赞功德之具寿佛音老师,应当了知。而作为因之作者,于彼处将说,依论书之请求而作者,为佛子大长老,彼——

‘‘Vuttassa buddhasīhena;

「由佛狮子所说之

Vinayassa vinicchayo;

律之抉择,

Buddhasīhaṃ samuddissa;

针对佛狮子,

Mama saddhivihārikaṃ;

我之共住弟子,

Katoyaṃ pana bhikkhūnaṃ;

此为诸比库

Hitatthāya samāsato’’ti. (vi. vi. 3177-3178) –

利益故而略说。」

Evaṃ dassito.

如是已示。

Uttarappakaraṇassa hetukattā pana saṅghapālamahāthero, sopi –

然而,因为是后续论述的原因,僧护大长老,他也——

‘‘Khantisoraccasosilya-buddhisaddhādayādayo;

「忍辱、柔和、戒行、智慧、信等诸德,」

Patiṭṭhitā guṇā yasmiṃ, ratanānīva sāgare.

「安立于彼者,犹如宝珠在大海中。」

‘‘Vinayācārayuttena, tena sakkacca sādaraṃ;

「具足律行相应者,由彼恭敬且尊重地,」

Yācito saṅghapālena, therena thiracetasā.

「被僧护长老所请求,彼心坚固者。」

‘‘Suciraṭṭhitikāmena , vinayassa mahesino;

「为欲大仙之律久住,」

Bhikkhūnaṃ pāṭavatthāya, vinayassavinicchaye;

「为诸比库之利益,于律之决断中,」

Akāsiṃ paramaṃ etaṃ, uttaraṃ nāma nāmato’’ti. (u. vi. 965-968) –

「我作此最上之《伍答拉》,依名而名。」

Evaṃ dassito. Na kevalamete dveyeva mahātherā hetukattāro, atha kho mahāvaṃsādīsu –

如是已示。非仅此二位大长老为造作之因者,实则于《大史》等中——

‘‘Buddhassa viya gambhīra-

「因其声如佛陀般深远,」

Ghosattā taṃ viyākaruṃ;

「彼等解说之;」

‘Buddhaghoso’ti yo so hi;

「佛音」者,彼实如是;

Buddho viya mahītale’’ti. –

「如佛于大地」。

Ādinā nayena abhitthutaguṇo tipiṭakapariyattiyā aṭṭhakathākāro bhadantabuddhaghosācariyo ca anussutivasena ‘‘hetukattā’’ti veditabbo.

以此等方式被赞叹功德者,三藏教理之注疏作者,尊者佛音阿阇梨,应依传闻而知为「因作者」。

Kathaṃ? Ayaṃ kira bhadantabuddhadattācariyo laṅkādīpato sajātibhūmiṃ jambudīpamāgacchanto bhadantabuddhaghosācariyaṃ jambudīpavāsikehi paṭipattiparāyanehi yuttabyattaguṇopetehi mahātheravarehi katārādhanaṃ sīhaḷaṭṭhakathaṃ parivattetvā sakalajanasādhāraṇāya mūlabhāsāya tipiṭakapariyattiyā aṭṭhakathaṃ likhituṃ laṅkādīpaṃ gacchantaṃ antarāmagge disvā sākacchāya samupaparikkhitvā sabbalokātītena asadisena paṇḍiccaguṇena ratananidhidassane paramadaliddo viya balavaparitosaṃ patvā aṭṭhakathamassa kātukāmataṃ ñatvā ‘‘tumhe yathādhippetapariyantalikhitamaṭṭhakathaṃ amhākaṃ pesetha, mayamassā pakaraṇaṃ likhāmā’’ti tassa sammukhā paṭijānitvā tena ca ‘‘sādhu tathā kātabba’’nti ajjhesito abhidhammaṭṭhakathāya abhidhammāvatāraṃ, vinayaṭṭhakathāya sauttaraṃ vinayavinicchayapakaraṇañca akāsīti anussuyyateti.

如何?据传此尊者佛陀达德阿阇梨从兰卡岛前往自己出生之地阎浮提洲时,于途中遇见尊者佛音阿阇梨——彼正前往兰卡岛,受住于阎浮提洲、专注于实践、具足适当与善巧功德之大长老上首们所礼请,将僧伽罗注疏转换为一切人共通之根本语言,为三藏教理撰写注疏。经对谈详细考察后,以超越一切世间、无与伦比之智慧功德,如极贫者见宝藏般获得强烈欢喜,知其欲作注疏之意,当面承诺:「你们将所撰写至所期望范围之注疏送给我们,我们将为其撰写论书。」并受彼劝请:「善哉,应如是作。」遂为阿毗达摩注疏作《阿毗达摩入门》,为律注疏作《有附篇之律决择论书》,如是传闻。

‘‘Samāsenā’’ti iminā ca parimāṇampi sāmaññena dassitaṃ vitthāraparimāṇe tassa parimāṇasāmaññassa viññāyamānattā. Visesato pana paricchedaparimāṇaṃ ganthaparimāṇanti duvidhaṃ. Tattha paricchedaparimāṇaṃ imasmiṃ pakaraṇe kathāvohārena vuccati.

以「略说」一词,亦以共通方式显示了篇幅,因在详说篇幅时,其篇幅之共通性可被了知。然特别而言,篇幅有二种:章节篇幅与文句篇幅。其中,章节篇幅在此论书中以话题方式而说。

Seyyathidaṃ? – Pārājikakathā saṅghādisesakathā aniyatakathā nissaggiyakathā pācittiyakathā pāṭidesanīyakathā sekhiyakathāti bhikkhuvibhaṅgakathā sattavidhā, tato aniyatakathaṃ vajjetvā tatheva bhikkhunivibhaṅgakathā chabbidhā, mahākhandhakakathādikā bhikkhunikkhandhakakathāvasānā vīsatividhā khandhakakathā, kammakathā, kammavipattikathā, pakiṇṇakavinicchayo, kammaṭṭhānabhāvanāvidhānanti vinayavinicchaye kathāparicchedo sattatiṃsa.

即如何?巴拉基咖论、桑喀地谢萨论、不定论、尼萨耆亚论、巴吉帝亚论、应悔过论、应学法论——比库分别论为七种;从中除去不定论,比库尼分别论同样为六种;从大篇集论等开始至比库尼篇集论结束之篇集论为二十种;甘马论、甘马失坏论、杂碎决择、业处修习规定——在《律决择》中,话题章节为三十七。

Uttarappakaraṇe ca vuttanayena bhikkhuvibhaṅge sattavidhā kathā, bhikkhunivibhaṅge chabbidhā, tadanantarā vipattikathā, adhikaraṇapaccayakathā, khandhakapañhākathā, samuṭṭhānasīsakathā, āpattisamuṭṭhānakathā, ekuttaranayakathā, sedamocanakathā, vibhaṅgadvayanidānādikathā, sabbaṅgalakkhaṇakathā, parivārasaṅkalanakathāti chattiṃsa kathāparicchedā.

在《伍德拉巴咖拉那》中,依所说之法,于比库分别有七种论说,于比库尼分别有六种论说,其后有失坏论说、诤事因缘论说、篇集问论说、生起头论说、罪生起论说、一增法论说、疑惑解除论说、二分别因缘等论说、一切支相论说、附随集成论说,共三十六论说章节。

Nissandehe pana ‘‘aṭṭhatiṃsa kathāparicchedā’’ti vuttaṃ, taṃ ekuttaranaye adassitehipi dvādasakapannarasakanayehi saha soḷasaparicchede gahetvā appakaṃ ūnamadhikaṃ gaṇanūpagaṃ na hotīti katvā vuttanti daṭṭhabbaṃ. Ubhayattha kathāparicchedaparimāṇaṃ tesattatividhaṃ hoti. Nissandehe ‘‘pañcasattatividhā’’ti vacane parihāro vuttanayova. Ganthaparimāṇaṃ pana vinayavinicchaye asītiganthādhikāni cattāri ganthasahassāni, uttare paññāsaganthādhikāni nava ganthasatāni honti. Tena vuttaṃ uttarāvasāne –

然而在《尼桑德黑》中说『三十八论说章节』,此应如是见:彼取一增法中未显示之十二法与十五法,连同十六章节,作为『少许增减不违计数』而说。两处论说章节之量合为七十三种。《尼桑德黑》中『五十加七十三种』之语,其解释即如前述之法。至于颂量,在《律决择》中有四千零八十颂,在《伍德拉》中有九百五十颂。

‘‘Gāthā catusahassāni, satañca ūnavīsati;

因此在《伍德拉》末尾说:『四千颂,加一百减一颂;

Parimāṇatoti viññeyyo, vinayassavinicchayo.

应知此为量,律之决择也。

Paññāsādhikasaṅkhāni, nava gāthāsatāni hi;

五十加之数,九百颂确实;

Gaṇanā uttarassāyaṃ, chandasānuṭṭhubhena tū’’ti. (u. vi. 969-970);

此为伍德拉之计,以阿奴图布颂体。』

Iccevaṃ vinayavinicchayo uttaro cāti dve pakaraṇāni tiṃsādhikāni pañcagāthāsahassāni. Ettha ca vinayavinicchayo nāma ubhatovibhaṅgakhandhakāgatavinicchayasaṅgāhakapakaraṇaṃ. Tato paraṃ parivāratthasaṅgāhakapakaraṇaṃ uttaro nāma. Teneva vakkhati –

如是《律决择》与《优多罗》二论,共三十余偈,五千颂。此中,名为《律决择》者,乃摄集两部分别与篇集所出决择之论。其后,摄集《附随》义理之论,名为《优多罗》。以此故说——

‘‘Yo mayā racito sāro, vinayassavinicchayo;

「我所造之精要,律之决择;今将造作彼之一切最上中之最上。」

Tassa dāni karissāmi, sabbānuttaramuttara’’nti. (u. vi. 2)

「我所造之精要,律之决择;今将造作彼之一切最上中之最上。」

Taṃ kasmā uttaranāmena vohariyatīti? Pañhuttaravasena ṭhite parivāre tatheva saṅgahetabbepi tena pakārena pārājikakathāmattaṃ dassetvā –

何故以优多罗之名称呼耶?于以问答方式安立之《附随》中,虽应以同样方式摄集,然仅示巴拉基咖之说后——

‘‘Ito paṭṭhāya muñcitvā, pañhāpucchanamattakaṃ;

「从此以后,舍弃仅问答之量;」

Vissajjanavaseneva, hoti atthavinicchayo’’ti. (u. vi. 14) –

「唯以解答之方式,有义理之决择。」

Vatvā pañhaṃ pahāya tato paṭṭhāya uttaramattasseva dassitattā tathā voharīyanti.

说已问题,舍弃之后,从那时起仅为显示更上之故,如是称呼。

‘‘Tasmā vinayanūpāya’’ntiādinā pana sotujanaṃ sakkaccasavane niyojeti. Sakkaccasavanapaṭibaddhā hi sabbāpi lokiyalokuttarasampattīti ayamettha samudāyattho. Ayaṃ pana avayavattho – so yasmā atthayojanakkamena padayojanaṃ katvā vaṇṇite suviññeyyo hoti, tasmā tathā padayojanaṃ katvā atthavaṇṇanaṃ karissāma –

「因此,不依律」等,则使听闻者致力于恭敬听闻。因为一切世间与出世间的成就都系于恭敬听闻,此为此处的总义。而此为分别义——因为那以义理连结次第作词语连结而解说时易于了知,因此如是作词语连结而作义理解说——

Seṭṭhaṃ appaṭipuggalaṃ buddhañceva bhavābhāvakaraṃ dhammañceva niraṅgaṇaṃ gaṇañceva sirasā vanditvā bhikkhūnaṃ bhikkhunīnañca hitatthāya samāsena samāhito vinayassavinicchayaṃ vakkhāmīti yojanā.

礼敬最胜者、无与等者、佛陀,以及作有无有者、法,以及无垢者、僧团之后,为比库与比库尼的利益,我将简要地、专注地说律的决择。此为连结。

Tattha seṭṭhanti sabbe ime pasatthā ayametesaṃ atisayena pasatthoti seṭṭho. Tathā hi so bhagavā ‘‘ahañhi brāhmaṇa jeṭṭho seṭṭho lokassā’’ti (pārā. 11) verañjabrāhmaṇassa attano jeṭṭhaseṭṭhabhāvassa parijānanavinicchayahetubhūtāhi jhānādīhi niratisayaguṇasampattīhi samannāgatattā –

其中,「最胜者」:这一切都是可赞叹者,此为超越他们而可赞叹者,故为最胜者。如是,彼世尊对韦兰迦婆罗门说「婆罗门,我确实是世间的最长者、最胜者」,因为具足无上功德的成就——禅那等,这些是他自己了知最长者、最胜者之性的决择之因——

‘‘Tvameva asi sambuddho, tuvaṃ satthā anuttaro;

「你确实是正自觉者,你是无上导师;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo. (dī. ni. 2.370);

在含天的世间中,无有你的等同者。」

Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

「您是佛陀,您是导师,您是降伏魔者的牟尼;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

您断除随眠,已度者,您度此众生。

Upadhī te samatikkantā, āsavā te padālitā;

您的依着已超越,您的漏已破坏;

Sīhosi anupādāno, pahīnabhayabheravo. (ma. ni. 2.400; su. ni. 550-551; theragā. 839-940);

您是无取着的狮子,已舍弃恐惧与怖畏。

Mahāvīra mahāpañña, iddhiyā yasasā jala;

大雄、大慧者,以神通与名声炽盛;

Sabbaverabhayātīta, pāde vandāmi cakkhumā’’ti. (saṃ. ni. 1.159; dha. pa. aṭṭha. 1.56); –

已超越一切怨敌与恐惧者,具眼者,我礼敬您的足。」

Ādīhī nānānayehi sadevakena lokena abhitthaviyatāya pasatthatamo, tameva seṭṭhaṃ pasatthatamanti attho.

「从诸多方面被包括天人在内的世间所称赞」,故为最受称赞者,即此最胜、最受称赞者之义。

Appaṭipuggalanti natthi etassa paṭipuggalo adhiko, sadiso vāti appaṭipuggalo. Tathā hi guṇavasena anantāparimāṇāsu lokadhātūsu attanā adhikassa, sadisassa vā puggalassa abhāvato –

「无对手」者,无有对手,即无有胜过此者或与此相等者,故为无对手。如是,以功德而言,在无量无边的世界界中,因无有胜过自己或与自己相等的人之故——

‘‘Na me ācariyo atthi, sadiso me na vijjati;

「我无老师,无有与我相等者;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti. (mahāva. 11) –

在包括天人的世间中,无有我的对手」——

Attanāva attano aviparīto appaṭipuggalabhāvo paṭiññāto, tasmā taṃ appaṭipuggalaṃ sabbalokuttamanti attho.

自己以自己不相违的方式宣说了无对手性,故彼无对手者即一切世间最上之义。

Buddhanti anantamaparimeyyaṃ ñeyyamaṇḍalamanavasesaṃ buddhavāti buddho, etena anekakappakoṭisatasahassaṃ sambhatapuññañāṇasambhārānubhāvasiddhidhammarūpakāyasirivilāsapaṭimaṇḍito saddhammavaracakkavattī sammāsambuddho dassito. Atha vā cattāri saccāni sayaṃ vicitopacitapāramitāparipācitena savāsanānavasesakilesappahāyakena sayambhuñāṇena bujjhīti buddho. Yathāha –

「佛」者,觉悟了无量无边、无余的所知领域,故为佛。以此显示了:以无数俱胝百千劫所积集的福德智慧资粮之威力成就的法身色身之庄严光辉所装饰的、正法轮之转轮王、正自觉者。或者,以自己通过圆满波罗蜜所成熟的、断除有余随眠一切烦恼的自生智,觉悟了四谛,故为佛。如所说——

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

「应遍知者已遍知,应修习者已修习,

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.392, 399; su. ni. 563; theragā. 828);

应断者我已断,婆罗门,因此我是觉者。」

Vitthāro panassa ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) niddesādīsu vuttanayena veditabbo. Saddasiddhi sāsanikānaṃ avagamanatthe vattamānā budha-dhātuto ‘‘bhāvakammesu ta’’ iti ito tātivattamāne ‘‘budhagamāditthe kattarī’’ti iminā kaccāyanasuttena kattari tappaccayavidhānato veditabbā. Lokiyānaṃ pana bodhanatthadhātūnampi gamanatthatāya vuttattā gatyatthākammakādi suttato kattari ta-ppaccayakaraṇena veditabbā.

其详说则应以「觉悟诸谛故为觉者,令众觉悟故为觉者」等方式,依《义释》等所说之理而知。为令教内者理解词义,应知从表示觉悟义的『布达』词根,依「于有作用者为达」此规则,由此而来的达过去式,依「于表示觉悟、行等义之作者」这一咖吒亚那经文,规定在作者格中用达后缀而成。然而对于世间人,因为表示觉悟义的词根也说为有行义,故应知依「行义、无业等」经文,在作者格中用达后缀而成。

Atha vā dhātūnaṃ anekatthatāya budha-iccayaṃ dhātu jāgaraṇavikasanatthesu vattamāno akammakoti ‘‘pabuddho puriso, pabuddhaṃ paduma’’ntiādīsu viya buddhavā aññāṇaniddāvigamena ñāṇacakkhūni ummīlanto pabuddho, guṇehi vā vikasitoti kattari siddhena buddha-saddena ‘‘buddho’’ti tibhavanekacūḷāmaṇipādapaṅkajarāgaratano bhagavā lokanātho vuccati, imasmiṃ pakkhepi gatyatthādisutte akammakaggahaṇena paccayavidhānaṃ daṭṭhabbaṃ.

或者,因诸词根有多义,此『布达』词根用于觉醒、开敷义时为无业动词,如「人已觉醒」、「莲花已开敷」等中,同样地,以无明睡眠之离去而睁开智慧之眼故为已觉醒者,或以诸德而开敷者,以在作者格中成就的『布达』词,称彼世尊、世间导师为「觉者」,如三界唯一顶髻宝珠、莲足尘染者。在此说中,也应见依「行义等」经文中无业动词之摄取而规定后缀。

Atha vā sakammakānaṃ dhātūnaṃ kammavacanicchāya abhāve akammakabhāvato ‘‘phalaṃ sayameva pakka’’ntiādīsu viya bodhanattheyeva budha-dhātuto kattari vidhānaṃ sijjhati. Atha vā nīlaguṇayogena paṭādīsu nīlavohāro viya bhāvasādhanaṃ buddha-saddaṃ gahetvā buddhaguṇayogato ‘‘buddho’’ti voharīyati. Evamanekadhā siddhena buddha-saddena vuccamānaṃ taṃ bhagavantaṃ taṃ dhammarājanti attho.

或者,因有业动词在无欲求业声时成为无业动词,如「果实自己成熟」等中,同样地,从表示觉悟义的『布达』词根在作者格中规定即可成就。或者,如依青色德之结合而于布等中有青色之称呼,同样地,取表示存在、手段的『布达』词,依觉者德之结合而称为「觉者」。如是以多种方式成就的『布达』词所称呼的,即彼世尊、彼法王之义。

‘‘Seṭṭhaṃ appaṭipuggala’’nti padadvayaṃ ‘‘buddha’’nti etassa visesanaṃ. Ettha ca ‘‘buddhaṃ, seṭṭhaṃ, appaṭipuggala’’nti imehi tīhi padehi nayato ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādinā (dī. ni. 1.157; 3.6; ma. ni. 1.147, 144; 3.434; saṃ. ni. 1.249; 5.479; a. ni. 5.14, 30; 6.25, 26; netti. 93), ‘‘yo vadataṃ pavaro manujesu, sakyamunī bhagavā katakicco’’tiādīhi (vi. va. 886) ca anekehi suttapadehi dassitadūrāvidūrasantikanidānahetuphalasattopakārāvatthādhammattha- lokuddhārattikattayasaṅgahitaṃ suparisuddhaṃ buddhaguṇasamudayaṃ niravasesaṃ dasseti. Ayameva hi buddhaguṇānaṃ niravasesato dassanūpāyo, yadidaṃ nayadassanaṃ. Itarathā paṭipadavaṇṇanāya aparimitānaṃ buddhaguṇānaṃ ko hi nāma samattho pariyantaṃ gantuṃ. Yathāha –

「最胜」、「无对者」二词是「觉者」此词的修饰语。于此,以「觉者」、「最胜」、「无对者」这三词,依理路,以「如是彼世尊是阿拉汉、正自觉者」等,及「于人中说法者之最上者,释迦牟尼世尊已作所作」等众多经句所显示的远、不远、近之因、缘、果、有情、利益、事、法义、世间救度等三摄所含的极清净觉者德聚,无余地显示。这确实是无余显示觉者诸德的方法,即理路显示。否则,以道次第之叙述,对于无量觉者诸德,谁能到达边际?如所说——

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ;

「即使觉者亦应称说觉者之德;

Kappampi ce aññamabhāsamāno;

纵使说其他劫,

Khīyetha kappo ciradīghamantare;

劫虽于长久久远之间耗尽;

Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; saṃ. ni. ṭī. 1.1.ganthārambhakathāvaṇṇanā; a. ni. ṭī. 1.1.ganthārambhakathāvaṇṇanā; vajira. ṭī. ganthārambhakathāvaṇṇanā; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā; netti. ṭī. ganthārambhakathāvaṇṇanā);

如来之德却不会耗尽。」

Evametehi tīhi padehi niravasesaguṇasaṃkittanathutiyā vasena ‘‘vanditvā’’ti iminā paṇāmassa ca vuttattā imāya aḍḍhagāthāya buddharatanasaṅkhātapaṭhamavandanīyavatthuvisayā thutipaṇāmasabhāvā vandanā dassitāti daṭṭhabbaṃ.

如是,以此三句,通过无余功德称颂赞叹之方式,以及以「礼敬」一词所说的敬礼,应知此半偈显示了以佛宝为所缘的第一应礼敬对境之赞叹与敬礼之性质的礼敬。

Tadanantaraṃ dhammaratanassa paṇāmaṃ dassetumāha ‘‘bhavābhāvakaraṃ dhamma’’nti. Ettha bhava-saddena dve bhavā vuttā kammabhavo, upapattibhavoti. Tattha kammabhavo bhavati etasmā phalanti ‘‘bhavo’’ti vuccati. Vipākakkhandhakaṭattārūpasaṅkhāto pana upapattibhavo avijjātaṇhupādānasaṅkhārādisahakārikāraṇayuttena kusalākusalacetanāsaṅkhātakammabhavapaccayena yathārahaṃ bhavatīti ‘‘bhavo’’ti vuccati. So pana kāmabhavarūpabhavaarūpabhavasaññībhavaasaññībhavanevasaññīnāsaññībhava- ekavokārabhavacatuvokārabhavapañcavokārabhavavasena navavidho. Evametesu navasu bhavesu dasavidhopi dhammo attānaṃ dhārentassa puggalasantānassa anupādisesanibbānadhātuyā paraṃ appaṭisandhikatāsādhanena bhavesu , bhavassa vā abhāvaṃ karotīti bhavābhāvakaro, taṃ, aparāparajātippabandhassa hetusamugghātena appavattidhammatāpādakanti attho.

其后,为显示对法宝的敬礼,说「令有与无有之法」。此中,以「有」一词说了两种有:业有与生有。其中,业有从此而有果,故称为「有」。而以异熟蕴及业生色为相的生有,则以与无明、渴爱、取、行等助缘相应的善不善思为相的业有为缘,如其所应而生起,故称为「有」。而彼有依欲有、色有、无色有、想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有而为九种。如是,于此九有中,十种法通过令自身持续的补特伽罗相续于无余涅槃界之后以无再结生性而令诸有无有,或令有之无有,故为令有无有者,即彼法,意为通过根除后后生之连续的因而令不生起性成就。

Dhammanti attānaṃ dhārente catūsu apāyesu, saṃsāre ca apatamāne dhāretīti dhammo, so catumaggaphalanibbānasaṅkhātanavalokuttaradhammo ca tappaṭipādako navaṅgasāsanāparanāmadheyyacaturāsītisahassadhammakkhandhappabhedabhinno pariyattidhammo cāti dasavidho. Sopi nippariyāyadhammo, pariyāyadhammo cāti duvidho. Tattha nippariyāyadhammo nāma apāye, saṃsāre vā padhānahetubhūtānaṃ uddhambhāgiyānaṃ, orambhāgiyānañca dasannaṃ saṃyojanānaṃ samucchindanena maggadhammo, tassa taṃkiccanipphattinimittabhāvena nibbānadhammo cāti pañcavidhopi nippariyāyena puggalasantānaṃ dhāretīti katvā ‘‘nippariyāyadhammo’’ti vuccati. Cattāri pana sāmaññaphalāni paṭippassaddhipahānena maggānuguṇappavattiyā, pariyatti ca magganibbānādhigamassa mūlakāraṇabhāvatoti pañcavidhopi pariyāyadhammo nāma.

「法」者,持自身者,持令不堕四恶趣及轮回,故名为法。此法有十种:四道四果涅槃所摄之九出世间法,以及引导彼之九分教法另名四万八千法蕴所分之教法。此亦二种:无诠法与有诠法。其中,无诠法者,以断除恶趣、轮回之主因——上分结与下分结十结之断除,为道法;以彼作业成就之标相,为涅槃法。如是五种以无诠持补特伽罗相续,故名「无诠法」。然四沙门果以寂静舍断随顺道而转,教法以道涅槃证得之根本因,故此五种名为有诠法。

Ettāvatā ‘‘svākkhāto bhagavatā dhammo’’tiādinā (saṃ. ni. 1.249; a. ni. 3.76; dī. ni. 3.6; a. ni. 6.10, 25, 26), ‘‘rāgavirāgamanejamasoka’’ntiādīhi (vi. va. 887) ca suttantehi vuttassa, tadaṭṭhakathādīsu ca vaṇṇitassa saraṇānussaraṇavasenāpi saggamokkhasampattipaṭilābhakāraṇassa anavasesassa dhammaratanaguṇassa nayato uddiṭṭhattā ca ‘‘vanditvā’’ti iminā paṇāmassa dassitattā ca dhammaratanasaṅkhātassa dutiyassa vandanīyassa thutipaṇāmasabhāvā vandanā dassitāti daṭṭhabbaṃ.

至此,以「世尊善说法」等经文,以及「离贪无浊无忧」等经文所说,并于彼注疏等所赞叹,依归依随念亦为天界解脱圆满获得之因,无余法宝功德以理路已略说,且以「礼敬」一词显示敬礼,故应知已显示对法宝所摄第二应礼敬者之赞叹敬礼性质的礼敬。

Tadanantaraṃ saṅgharatanassa vandanāsandassanatthaṃ vuttaṃ ‘‘gaṇañceva niraṅgaṇa’’nti. Ettha ‘‘rāgo aṅgaṇaṃ doso aṅgaṇaṃ moho aṅgaṇa’’nti (vibha. 924) vuttehi rāgādiaṅgaṇehi tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavimuttivasena niggato vimuttoti niraṅgaṇo, taṃ niraṅgaṇaṃ. Ariyavaṃse sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātehi guṇagaṇehi gaṇīyatīti gaṇo, taṃ.

其次,为显示僧宝之礼敬,说「及无垢众」。此中,以「贪是垢,嗔是垢,痴是垢」所说之贪等垢,依彼分镇伏、断除、寂静、出离、解脱而出离解脱,故名无垢,彼无垢者。于圣种中,以戒定慧解脱解脱智见所摄功德众而被计数,故名众,彼众。

Ettāvatā ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā (saṃ. ni. 1.249; a. ni. 3.76; dī. ni. 3.6; a. ni. 6.10, 25, 26;), ‘‘yattha ca dinnaṃ mahapphalamāhu, catūsu sucīsu purisayugesū’’tiādīhi (vi. va. 888) ca tehi tehi suttapadehi vuttānaṃ, tadaṭṭhakathādīsu ca vaṇṇitānaṃ vimalātulanikhilavisālapesalasīlādinānappakārānagghasaṅgharatanaguṇānaṃ saṃkittanasabhāvāya thutiyā ca ‘‘vanditvā’’ti etena yathāvuttasarūpapabhedapaṇāmassa vuttattā ca saṅgharatanasaṅkhātatatiyavandanīyavatthuvisayā thutippaṇāmasaṅkhātā vandanā dassitāti veditabbā. Sirasāti attappasādagāravāvahantena muddhanā. Vanditvāti paṇamitvā thomitvā vā.

至此,以「世尊声闻僧善行道」等,以及「于四双八辈清净士夫,所施之处说大果」等彼彼经句所说,并于彼注疏等所赞叹,无垢无比圆满广大柔软戒等种种无价僧宝功德,以摄集性质之赞叹,且以「礼敬」一词已说如所说形相分别之敬礼,故应知已显示对僧宝所摄第三应礼敬对境之赞叹敬礼所摄礼敬。「以头」者,以带来自己净信恭敬之头顶。「礼敬」者,敬礼或赞叹。

Evaṃ paṭhamagāthāya vandanīyassa ratanattayassa thutippaṇāmasaṅkhātaṃ vandanaṃ dassetvā tadanantarāya sandassetabbapayojanādipaṭipādikāya gāthāya ‘‘bhikkhūna’’nti iminā kiñcāpi saṃsāre bhayaṃ ikkhatīti ‘‘bhikkhū’’ti kalyāṇaputhujjanena saddhiṃ aṭṭha ariyapuggalā vuccanti, pāḷiyaṃ (pārā. 44-45; vibha. 510) pana ‘‘bhinnapaṭaṃ dhāretīti bhikkhu, bhikkhanasīloti bhikkhū’’tiādinā bhikkhusaddassa atthuddhāravasena nibbacanantarāni dassetvā pātimokkhasaṃvarasaṃvaraṇārahasseva adhippetabhāvaṃ dassetuṃ ‘‘samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhū’’ti dassitā sikkhākāmā sāsanāvacārā kulaputtā idhādhippetā, tesaṃ bhikkhūnañca. Bhikkhunīnañcāti aṭṭhavācikaupasampadākammena ubhatosaṅghe upasampannātādisāyeva kuladhītaro dassitā. Ekatopasampannāpi sāmaññena gayhanti. Ekatopasampannāti ca bhikkhunisaṅghe upasampajjitvā yāva bhikkhusaṅghe na upasampajjanti, tāva, bhikkhunī ca liṅgaparivattanena bhikkhunibhāvappattā adhippetā, tāsaṃ bhikkhunīnañca.

如是以第一偈显示对应礼敬之三宝赞叹敬礼所摄礼敬后,于其次应显示目的等之偈中,以「比库们」一词,虽于轮回中求怖畏故名「比库」,与善凡夫共说八圣补特伽罗,然于圣典中以「持破布故名比库,以乞食为性故名比库」等比库词之义理抽出而显示诸释义后,为显示唯巴帝摩卡律仪所摄者为所意趣,说「以和合僧团白四甘马不可破坏如法达上者,此于此义为所意趣之比库」,此处意趣希求学处住于教法之善男子,彼比库们及。「比库尼们及」者,显示以八词达上甘马于二部僧中达上等相同之善女子。亦以总相摄取一部达上者。「一部达上」者,于比库尼僧中达上后,乃至未于比库僧中达上期间,以及比库尼以性别转变而得比库尼性者为所意趣,彼比库尼们及。

Hitatthāyāti sabbasampattinipphādakaraṇatthāya hinoti gacchati yathādhippetaphalasādhane pavattatīti hitanti arogatādikāraṇaṃ amatosadhādi vuccati. Idha pana saggamokkhasampattisiddhikāraṇaṃ pātimokkhasaṃvarasīlarakkhanaṃ vuccati, tadatthāya.

「为利益义」者,为一切圆满成就作用义。「利」者,行进,于所意趣果成就中转起,故「利」者,说无病等之因不死药等。然此处说天界解脱圆满成就之因巴帝摩卡律仪戒护持,为彼义。

Samāhito sammā āhito pavattito vinicchayamaggo etenāti ‘‘samāhito’’ti pakaraṇakārako dassito. Atha vā sammā āhitaṃ vinayavinicchaye ṭhapitaṃ pavattitaṃ cittametassāti ‘‘samāhitacitto’’ti vattabbe uttarapadalopena ‘‘samāhito’’ti vutto. Paramagambhīrasuduttaravinayapiṭakatthavinicchaye pavattanārahassa iminā visesanena attani samāhitacittappavattinimittabhūto attano ñāṇassa padaṭṭhānabhūto samādhi dassito tena samādhinā samāhito hutvāti attho.

「『正定者』,决择道被正确地置放、被施设、被运作,以此故」——如是注疏作者所显示。或者,「其心被正确地置放、被安立于律之决择中、被运作,故为『心正定者』」,应说为「心正定者」,但因后词省略而说为「正定者」。以此特相显示:对于应当运作于极深难超越之律藏义理决择中者,成为自己心正定运作之相的基础,成为自己智之足处的定。意为:以彼定而成为正定者。

Pavakkhāmīti pakārena vakkhāmi, yena pakārena vinayavinicchaye vutte ajjatanā mandasatimativīriyā paṭipajjanakā gambhīrataraṃ vinayapiṭakatthavinicchayaṃ sukhena uggaṇhituṃ, dhāretuñca sakkonti, tādisena pakāravisesena vakkhāmīti attho. Samāsenāti samasanaṃ saṃkhipanaṃ samāso, tena, saṃkhittarucikānamugghāṭitaññūnaṃ katādhikārānaṃ ñāṇuttarānaṃ puggalānañca papañcabhīrukānaṃ gahaṇadhāraṇe mandayantānaṃ mandabuddhīnañca upakārakena nātivitthārakkamenāti attho. Vinayassāti vinayapiṭakassa. Tañhi –

「我将宣说」者,我将以方式而说,以何种方式,当今念力弱、精进过猛的修行者们,能够容易地领受、能够受持更深的律藏义理决择,以如是方式之特相我将说之,此为其义。「以略说」者,同等化即简略化为略说,以此,对于喜好简略者、已开显智者、已作权限者、智慧超胜之人,以及对于畏惧繁广者、在领受受持上迟钝者、钝慧者,以有益的、不过分广大的次第,此为其义。「律之」者,律藏之。因为彼——

‘‘Vividhavisesanayattā;

「因种种特相引导故;

Vinayanato ceva kāyavācānaṃ;

因调伏身语故;

Vinayatthavidūhi ayaṃ;

此律被通达律义者

Vinayo ‘vinayo’ti akkhāto’’ti. (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā) –

称为『律』或『调伏』。」

Vuttehi atthavisesehi ‘‘vinayo’’ti vuccati. Tassa evaṃ sandassitasabhāvassa ‘‘vinayo nāma sāsanassa āyū’’ti (dī. ni. aṭṭha. 1.paṭhamasaṅgītikathā; pārā. aṭṭha. 1.paṭhamasaṅgītikathā; khu. pā. aṭṭha. 5.paṭhamamahāsaṅgītikathā) saṅgītikārakehi mahākassapādīhi abhitthutaguṇassa vinayapiṭakuttamassa. Vinicchayanti visesena, vividhena vā ākārena vippaṭipattinīharaṇavasena cīyati vibhajīyatīti ‘‘vinicchayo’’ti laddhanāmaṃ vibhajanaṃ, vinayavinicchayaṃ nāma pakaraṇanti vuttaṃ hoti. ‘‘Vinayassavinicchaya’’nti ca aluttasamāsoyaṃ ‘‘devānaṃpiyatisso, kaṇṭhekāḷo’’tiādīsu viya.

由所说诸义差别,故称为「律」。对于如是已显示自性之律,结集者大咖萨巴等赞叹其功德为「律者,乃教法之寿命」,此最上律藏。「决择」者,以特殊方式,或以种种行相,通过除去违犯之方式而积集、分别,故得名为「决择」,即分别之义。「律之决择」名为论,如是所说。「律之决择」此为不略复合词,如「天之爱帝须」、「颈黑」等例。

Evaṃ dutiyagāthāya kattunimittapayojanābhidhānābhidheyyapakaraṇappakārekadesaṃ dassetvā sakkaccasavanakāraṇanidassanamukhenāpi pakaraṇappakārādiṃ dassetumāha ‘‘anākula’’miccādi. Tattha anākulanti natthi ettha saddato, atthato, vinicchayato vā ākulaṃ pubbāparavirodho, missatā vāti anākulo, vinayavinicchayo, taṃ vadato me nibodhathāti sambandho. Asaṃkiṇṇanti nikāyantaraladdhīhi asammissaṃ.

如是于第二偈中,显示作者、因缘、目的、所说、所诠、论之方式之一部分后,为了以显示恭敬听闻之因缘的方式也显示论之方式等,故说「不杂乱」等。其中,「不杂乱」者,此中无论从文句、从义理、从决择而言,皆无杂乱、前后矛盾、混杂,故为不杂乱之律决择,汝等当听我所说,此为连结。「不混杂」者,不与其他部派所得之见混杂。

Madhuratthapadakkamanti padānaṃ kamo padakkamo, padagati, saddānamuccāraṇanti attho. Madhuro attho ca padakkamo ca yassa so madhuratthapadakkamo, taṃ –

「甘美义句之行」者,诸句之行为句行,即句之进行,意为诸音之发出。其义甘美且句行甘美者,为甘美义句行,即彼——

‘‘Padāsattaṃ padatthānaṃ, madhuratthamudīritaṃ;

「句之依附、句之住处,甘美之义已宣说;智者以此而陶醉,如蜜蜂以蜜。」

Yena majjanti dhīmanto, madhuneva madhubbatā’’ti. –

「句之依附、句之住处,甘美之义已宣说;智者以此而陶醉,如蜜蜂以蜜。」

Iminā lakkhaṇena saddānamatthānañca vasena padāsattāparanāmadheyyamādhuriyālaṅkārena samalaṅkatattā madhuratthapadakkamaṃ.

以此特相,由于从音句与义理两方面,以句之依附为另一名称之甘美庄严而善庄严故,为甘美义句行。

Paṭubhāvakaranti paṭati gacchati pajānātīti paṭu, paññavā, paṭuno bhāvo, saddappavattinimittabhūtā paññā, taṃ paṭubhāvaṃ paññāvisesaṃ karoti janetīti paṭubhāvakaro, taṃ, paññāvisesajanakanti attho. Etaṃ vinayassa vinicchayanti yojanā. Paramanti uttamaṃ. Vinayakkameti vinayapiṭake, tadatthe ca, pavattikkame paṭubhāvakaranti attho.

「令明了者」:『巴杜』者,行、去、了知,故为巴杜,即有慧者;巴杜之状态,即以声之发起为相之慧;令彼明了状态、慧之殊胜生起,故为「令明了者」,即「令慧之殊胜生起」之义。此与「律之决择」相连结。「最上」者,最胜也。「于律之次第」者,于律藏中,及于彼义中,于进行之次第令明了,此为其义。

Evaṃ tatiyagāthāya pakaraṇaguṇāpadesena sotujanaṃ samussāhetvā idāni ‘‘apāra’’ntiādicatutthagāthāya pakaraṇañca tannissayaṃ vinayapiṭakañca nāvāsāgarabhāvena dassetvā tirobhūtopameyyopamānabhedena rūpakālaṅkārena pakaraṇaguṇaṃ pakāsento sotujanaṃ samuttejeti. Tattha apāranti natthi pāraṃ etassāti apāro, vinayasāgaro. So hi purimabuddhuppādesu sāsanaṃ pasīditvā vinayapiṭake uggahaṇadhāraṇapaṭipādanapaṭipattivasena akatādhikārehi puggalehi duradhigamanīyadhammatthaniruttipaṭibhānapariyantatāya ‘‘apāro’’ti vuccati.

如是以第三偈,藉论书功德之教示而激励听闻者后,今以「无彼岸」等第四偈,以船与海之状态显示论书及其所依之律藏,以隐喻、所喻、能喻之区别,以譬喻庄严,阐明论书功德而激励听闻者。其中「无彼岸」者,此无彼岸,故为无彼岸,即律之海。彼实于前诸佛出世时,信受教法,于律藏中,以受持、忆持、教授、实践之方式,对未作增上之诸人,以难以证得之法义、文句、辩才之边际性,故称为「无彼岸」。

Otarantānanti sajjhāyanasavanadhāraṇādivasena ajjhogāhantānaṃ. Sāranti nibbānasampāpakabhāvena sārabhūtāya ariyamaggasambhārāya pubbabhāgapaṭipattiyā mūlabhūtapātimokkhasaṃvarasaṅkhātasīlasārappakāsakatāya sāraṃ. Vinayasāgaranti vinayapiṭakasaṅkhātaṃ sāgaraṃ. Vinayo hi sikkhāpadapaññattiyā kālappattajānanassāpi dhammasenāpatiādīnampi avisayattā atigambhīrātivitthiṇṇabhāvena sāgaro viyāti sāgaro, vinayo ca so sāgaro cāti vinayasāgaro, taṃ, agādhāpāraguṇayogato sāgaropamaṃ vinayapiṭakanti attho.

「诸入者」者,以诵习、听闻、忆持等方式深入者。「精要」者,以导向涅槃之状态而为精要之圣道资粮,以前分实践为根本之巴帝摩卡律仪所摄之戒,以显示精要之状态,故为精要。「律之海」者,称为律藏之海。律实以学处制定之时节了知,即使对法将等亦非所行境,以极深、极广之状态如海,故为海;律即彼海,故为律之海,即「以无底、无彼岸之功德相应,故譬如海之律藏」之义。

Dutiyagāthāya ‘‘bhikkhūnaṃ bhikkhunīna’’nti vatvāpi ‘‘hitatthāyā’’ti iminā sambandhattā ca vākyantarehi antaritabhāvena dūrattā ca taṃ anādiyitvā ettha vinayasāgarajjhogāhanatadatthapaṭipajjanārahakattuvisesasandassanatthāya ‘‘bhikkhūnaṃ bhikkhunīna’’nti puna vuttanti daṭṭhabbaṃ. Nāvā viya bhūto nāvābhūto, taṃ, nāvāṭṭhāniyaṃ mahānāvāsadisanti attho. Manoramanti mano ramati ettha, etenāti vā manoramo, taṃ, ajjhāyanavohārapasutānaṃ paṭipattiparāyanānañca sādhūnaṃ manoramanti attho.

于第二偈虽已说「诸比库、诸比库尼」,然以「为利益」等此语相连结,及以句间隔离而远离,故不取彼,于此为显示律海深入及为彼义实践之应作者之殊胜,故应见「诸比库、诸比库尼」再说。「如船」者,如船而成,即成为船,即「住于船之位置之大船相似」之义。「可意」者,意于此喜乐,或以此故为可意,即「对诵习、言说、传授者,及以实践为依归之诸善人为可意」之义。

Ettāvatā pakaraṇaguṇasaṃkittanena sotujanaṃ samuttejetvā idāni sakkaccasavane niyojento ‘‘tasmā vinayanūpāya’’ntiādimāha. Tattha tasmāti yasmā yathāvuttaṃ anākulatādivividhānagghaguṇālaṅkārapaṭimaṇḍitaṃ, tena hetunāti attho. Vinayanūpāyanti vividhākārena, visesanayato vā kāyavācānaṃ nayanaṃ damanaṃ akattabbato nivattetvā kattabbesu niyojanaṃ vinayanaṃ, upecca taṃ phalaṃ āyati uppajjatīti upāyo, hetu, vinayanassa upāyo vinayanūpāyo, taṃ, kāyajīvitānapekkhānaṃ sikkhākāmānaṃ pesalānaṃ bhikkhūnaṃ bhikkhunīnaṃ kāyavācānaṃ ananulomikavipphanditāpanayanasaṅkhātadamanassa kāraṇabhūtanti vuttaṃ hoti.

至此以论书功德之宣说而激励听闻者后,今劝令恭敬听闻,故说「是故律之方便」等。其中「是故」者,因为如所说具足不杂乱等种种无价功德庄严所装饰,以此为因,此为其义。「律之方便」者,以种种方式,或以特殊引导之义,身与语之引导、调伏,从不应作令转离,于应作中令安立为调伏;近依彼,果于未来生起,故为方便,即因;律之方便为律之方便,即「对不顾身命、欲学者、柔和之诸比库、诸比库尼,身与语之不顺适动摇之遣除所摄之调伏,为因」,如是所说。

Ettāvatā attanā kattumicchite pakaraṇe paṇḍitānaṃ pavattihetubhūtānaṃ anākulatādiguṇānaṃ vibhāvanavasena ‘‘anākula’’ntiādivisesanāni vatvā idāni sakkaccasavanāvabodhe visayaṃ visesitabbaṃ dassetumāha ‘‘vinayassavinicchaya’’nti. Ettha ca dutiyagāthāya ‘‘vinayassavinicchaya’’nti ‘‘pavakkhāmī’’ti kiriyāya kammadassanavasena vuttaṃ, taṃ idha ānetvā sambandhiyamānampi dūrasambandhaṃ hotīti tamanānetvā ‘‘nibodhathā’’ti imissā kiriyāya kammasandassanatthaṃ ‘‘vinayassavinicchaya’’nti vuttattā punaruttidosābhāvoti daṭṭhabbaṃ.

至此以自己欲作之论书中,对诸智者之进行为因之不杂乱等功德之阐明方式,说「不杂乱」等诸特相后,今为显示于恭敬听闻、觉悟中应特别说明之对象,故说「律之决择」。于此,于第二偈「律之决择」以「我将说」此作业之业之显示方式而说,彼虽取来此处而相连结,然成远连结,故不取彼,为显示「请听」此作业之业,说「律之决择」,故应见无重复之过失。

Avikkhittena cittenāti ettha vividhe ārammaṇe khittaṃ pesitaṃ vikkhittaṃ, uddhaccavicikicchādiparetaṃ asamāhitaṃ cittaṃ, na vikkhittaṃ avikkhittaṃ, tappaṭipakkhaṃ samāhitaṃ kusalacittaṃ, tena, etassa pakaraṇuttamassa savanādibyāpāraṃ vinā nānārammaṇesu pavattivasena vikkhepamanāpannena samāhitena cittenāti attho. ‘‘Avikkhittena…pe… nibodhathā’’ti vadantena ca ‘‘avikkhittassāyaṃ dhammo, nāyaṃ dhammo vikkhittassā’’ti vacanato vikkhittassa dhammesu dāyādābhāvato attano pakaraṇatthabhūtāya adhisīlasikkhāya sammāpaṭipajjanāpadeso kato hoti.

「以不散乱心」者,此中,投向种种所缘者为「已投」、「已遣」,即「散乱」;为掉举、疑等所缠、不得定者为「散乱心」;非散乱者为「不散乱」,即彼之对治、得定之善心;以此,意为:以不陷入散乱——即除此论题之听闻等事务外,不转向种种所缘——之得定心也。又,说「以不散乱……乃至……当听」者,由「此法为不散乱者之法,此法非散乱者之法」之语,由散乱者于诸法无继承权故,已作出对自己论题所属之增上戒学之正确实践之教示。

Vadatometi ettha ‘‘gāravena cā’’ti pāṭhaseso. Tatthāyamattho – bhāsamāne mayi gāravena, yathāvuttena kāraṇena cāti sāmibhummānamavisesatāya ‘‘me’’ti sāmivacanassa ‘‘mayī’’ti atthasambhavato ayamattho vutto. Pakaraṇassa anākulatādiguṇasamannāgatattā ca vattari mayi gāravena ca samāhitena cetasāti adhippāyo. Nibodhathāti vākyatthapadatthaṃ sandhāyabhāsitatthabhāvatthādivasena nisesato bodhatha, sakkaccaṃ sutvā vinayavinicchayaṃ bujjhatha vijānāthāti attho, cintābhāvanāmayañāṇānaṃ mūlabhūtapakaraṇavisayaṃ sutamayañāṇaṃ nipphādethāti adhippāyo.

「对说者」者,此中,应补「以恭敬」之文。其义如下:我说时以恭敬,以如所说之理由故——由主格与属格无差别故,由「我」之主格语有「对我」之义之可能性故,此义得说。又由论题具足不混乱等功德故,意趣为:对说者我以恭敬,以得定心也。「当听」者,意为:把握句义、词义,依所说义、所有义等,无余地觉知;恭敬地听闻后,了知律之决择,理解也。意趣为:生起以论题为对象之闻所成智——彼为思所成智与修所成智之根本。

Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论著开始语之阐释已毕。