Pārājikakathāvaṇṇanā · 巴拉基咖论解释
Pārājikakathāvaṇṇanā巴拉基咖论释
§1965
1965.Chandasoti methunasevanarāgapaṭisaṃyuttena chandena. Etena ‘‘chande pana asati balakkārena padhaṃsitāya anāpattī’’ti (kaṅkhā. aṭṭha. methunadhammasikkhāpadavaṇṇanā) aṭṭhakathā sūcitā hoti. Sā samaṇī pārājikā nāma hotīti pavuccatīti yojanā.
「欲」者,与交媾淫欲相应之欲。由此,注疏中所说「若无欲,被强力侵犯者,无罪」之义得以显示。「彼沙玛内莉成巴拉基咖」者,应如是连结。
§1966-7
1966-7. ‘‘Sajīvassa api ajīvassā’’ti padacchedo. ‘‘Santhataṃ vā asanthata’’nti idaṃ ‘‘aṅgajāta’’nti imassa visesanaṃ. Attano tividhe maggeti attano vaccapassāvamukhamaggānaṃ aññatarasmiṃ magge. Ettha ‘‘santhate vā asanthate vā’’ti seso, ‘‘allokāse’’ti iminā sambandho. ‘‘Yebhuyyaakkhāyitādika’’nti padacchedo. Ādi-saddena akkhāyitaṃ saṅgaṇhāti.
「有生命者或无生命者」,此为句之分解。「坚挺或不坚挺」,此为「肢体」之修饰语。「于自己三种道」者,于自己大便道、小便道、口道三道中之任一道。此中应补「坚挺或不坚挺」,与「湿润处」相连结。「大部分已显现等」,此为句之分解。以「等」字摄取已显现者。
Manussapurisādīnaṃ navannaṃ sajīvassapi ajīvassapi yassa kassaci santhataṃ vā asanthataṃ vā yebhuyyakkhāyitādikaṃ aṅgajātaṃ attano santhate vā asanthate vā tividhe magge allokāse tilaphalamattampi pavesentī parājitāti yojanā.
人男等九种,有生命者或无生命者,无论何者,坚挺或不坚挺,大部分已显现等之肢体,于自己坚挺或不坚挺之三种道中,于湿润处,插入乃至芝麻果量,即成巴拉基咖,应如是连结。
§1968
1968.Sādhāraṇavinicchayanti bhikkhubhikkhunīnaṃ sādhāraṇasikkhāpadavinicchayaṃ.
「共通决断」者,比库与比库尼之共通学处决断。
§1969-70
1969-70.Adhakkhakanti ettha akkhakānaṃ adhoti viggaho. Ubbhajāṇumaṇḍalanti jāṇumaṇḍalānaṃ ubbhanti viggaho. Ubbha-saddo uddhaṃ-saddapariyāyo. Idha ‘‘attano’’ti seso. Avassutassāti kāyasaṃsaggarāgena tintassa. Avassutāti etthāpi eseva nayo. Yāti vuttattā ‘‘sā’’ti labbhati. Sarīranti ettha ‘‘yaṃ kiñcī’’ti seso. Paropakkamamūlakaṃ pārājikaṃ dassetumāha ‘‘tena vā phuṭṭhā’’ti. Ettha ‘‘yathāparicchinne kāye’’ti ca ‘‘sādiyeyyā’’ti ca vattabbaṃ.
「腋下」者,此中「腋」之「下」为复合。「膝盖圆以上」者,「膝盖圆」之「上」为复合。「上」字为「向上」之同义词。此中应补「自己的」。「未漏泄者」,因身触之欲而染着者。「未漏泄」,此中亦同此理。「彼女」者,因已说「彼女」故得「她」。「身体」者,此中应补「任何」。为显示由他人主动之巴拉基咖,故说「或被彼所触」。此中应说「于所限定之身体」及「若接受」。
Yā pana bhikkhunī avassutā avassutassa manussapuggalassa yaṃ kiñci sarīraṃ attano adhakkhakaṃ ubbhajāṇumaṇḍalaṃ yaṃ sarīrakaṃ, tena sarīrakena chupeyya, tena manussapurisena yathāparicchinne kāye phuṭṭhā sādiyeyya vā, sā pārājikā siyāti yojanā.
若比库尼未漏泄,以自己腋下至膝盖圆以上之任何身体部分,触碰未漏泄之人男子之任何身体,或被彼人男子以所限定之身体触碰而接受,彼即成巴拉基咖,应如是连结。
§1971-2
1971-2.‘‘Gahitaṃ ubbhajāṇunā’’ti iminā kapparato uddhaṃ pārājikakkhettamevāti dīpeti. Attano yathāvuttappakārena kāyenāti yojanā, attano ‘‘adhakkhaka’’ntiādivuttappakārena kāyenāti attho. Tathā avassutāya avassutassa purisassa kāyapaṭibaddhaṃ phusantiyā thullaccayaṃ hoti. Attano yathāparicchinnakāyapaṭibaddhena tathā avassutāya avassutassa purisassa kāyaṃ phusantiyā thullaccayaṃ hoti.
「以膝上所执持者」,以此显示从腰带以上即是巴拉基咖区域。应连接为「以自己如前所说方式之身」,意思是「以自己如『半身』等所说方式之身」。同样,当她以未漏者之身触碰未漏男子之身相连处时,成土喇吒亚。当她以自己如所界定之身相连处,如是触碰未漏者之未漏男子之身时,成土喇吒亚。
§1973
1973. Attano avasesena kāyena avassutāya avassutassa purisapuggalassa kāyaṃ phusantiyā thullaccayaṃ hoti. Evaṃ attano payoge ca purisassa payoge ca tassā bhikkhuniyāyeva thullaccayaṃ hotīti yojanā.
当她以自己其余之身触碰未漏者之未漏男子人之身时,成土喇吒亚。如是应连接为:在自己之行动中及在男子之行动中,对该比库尼而言皆成土喇吒亚。
§1974
1974. Yakkhapetatiracchānapaṇḍakānaṃ kāyaṃ ‘‘adhakkhakaṃ ubbhajāṇumaṇḍala’’nti yathāparicchinnaṃ tatheva attano kāyena ubhatoavassave sati phusantiyā assā bhikkhuniyā thullaccayaṃ, tatheva yakkhādīnaṃ payogepi tassāyeva thullaccayaṃ hotīti yojanā.
对于亚卡、饿鬼、畜生、般哒咖之身,如「半身、膝上圆周」所界定者,当她以自己之身如是触碰,在双方未漏时,对该比库尼成土喇吒亚。应连接为:同样在亚卡等之行动中,对她亦成土喇吒亚。
§1975
1975.Ekatovassave cāpīti bhikkhuniyā vasena ekatoavassave cāpi. Thullaccayamudīritanti pārājikakkhettabhūtena attano kāyena manussapurisassa kāyaṃ phusantiyā thullaccayaṃ aṭṭhakathāyaṃ (pāci. aṭṭha. 662) vuttanti attho. Avasese ca sabbatthāti yathāvuttapārājikakkhettato avasese thullaccayakkhette sabbattha ekatoavassave sati dukkaṭaṃ hotīti attho. Kāyapaṭibaddhena kāyapaṭibaddhāmasanādīsu sabbattha ubhatoavassave vā ekatoavassave vā dukkaṭameva hoti.
「在一方漏时亦」者,就比库尼而言在一方漏时亦。「宣说土喇吒亚」者,意思是在注疏中已说:当她以自己作为巴拉基咖区域之身触碰人类男子之身时,成土喇吒亚。「在其余一切处」者,意思是在如前所说巴拉基咖区域之外的其余土喇吒亚区域一切处,在一方漏时成恶作。以身相连处触碰身相连之衣服等一切处,无论双方漏或一方漏,皆仅成恶作。
§1976
1976.‘‘Ubbhakkhakamadhojāṇumaṇḍala’’nti yaṃ apārājikakkhettaṃ idha dassitaṃ, ettha ekatoavassave dukkaṭaṃ hoti. Kapparassa ca heṭṭhāpi ettheva adhojāṇumaṇḍale saṅgahaṃ gatanti yojanā.
「半身以下、膝上圆周」者,此处所示之非巴拉基咖区域,在此一方漏时成恶作。应连接为:腰带以下亦在此膝上圆周中摄取。
§1977-9
1977-9. Bhikkhu bhikkhuniyā saddhiṃ sace kāyasaṃsaggaṃ kelāyati sevatīti yojanā. Bhikkhuniyā nāso siyāti sīlavināso pārājikāpatti siyāti attho. Gehapemanti ettha ‘‘gehasitapema’’nti vattabbe gāthābandhavasena sita-saddalopo, attho panassa bhikkhuvibhaṅge vuttanayova.
应连接为:比库若与比库尼一起,若行身触碰、若习行。「比库尼之毁灭」者,意思是戒之毁灭、巴拉基咖罪之生起。「家爱」者,此处应说「家所系之爱」,因偈颂结构而省略『所系』一词,但其义与比库分别中所说方式相同。
§1980
1980.Avisesenāti ‘‘bhikkhuniyā’’ti vā ‘‘bhikkhussā’’ti vā visesaṃ akatvā.
「无差别」者,不作「比库尼」或「比库」之差别。
§1981
1981.Yassāti bhikkhussa vā bhikkhuniyā vā. Yatthāti bhikkhuniyaṃ vā bhikkhusmiṃ vā. Manosuddhanti kāyasaṃsaggādirāgarahitaṃ. Tassa bhikkhussa vā bhikkhuniyā vā tattha bhikkhuniyaṃ vā bhikkhusmiṃ vā visaye nadosatā anāpattīti attho.
「对谁」者,对比库或对比库尼。「于何处」者,于比库尼或于比库。「心清净」者,离身触等染。对彼比库或比库尼,于彼比库尼或比库之境,无过失故无犯,此为义。
§1982
1982.Bhinditvāti sīlabhedaṃ katvā. Bhikkhuniyā apakatattā āha ‘‘neva hoti bhikkhunidūsako’’ti.
「破坏后」者,作戒破坏。因比库尼已非比库尼,故说「既非比库尼污染者」。
§1983
1983.Athāti vākyārambhe. Na hotāpatti bhikkhunoti ettha bhikkhunīhi kāyasaṃsaggasaṅghādisesamāha.
「然」者,句首语。「比库无犯」者,此处说比库尼众之身触桑喀地谢萨。
§1984
1984. ‘‘Khette’’ti vakkhamānaṃ ‘‘phuṭṭhā’’ti iminā yojetvā ‘‘pārājika’’ntiādīhi, ‘‘thullaccayaṃ khette’’tiādīhi ca sambandhitabbaṃ. ‘‘Pārājika’’nti vakkhamānattā phuṭṭhāti ettha ‘‘pārājikakkhette’’ti seso.
「于田」者,将所说「被触」与此相连,应以「巴拉基咖」等,及「于田土喇吒亚」等相结合。因将说「巴拉基咖」,故于「被触」处,「于巴拉基咖田」为省略。
§1985
1985.Tathāti niccalāpi sādiyati. Khetteti thullaccayādīnaṃ khette. Kāyena niccalāyapi cittena sādiyantiyā āpatti kasmā vuttāti āha ‘‘vuttattā…pe… satthunā’’ti , bhikkhupātimokkhe viya ‘‘kāyasaṃsaggaṃ samāpajjeyyā’’ti avatvā idha ‘‘kāyasaṃsaggaṃ sādiyeyyā’’ti vuttattāti adhippāyo.
「如是」者,虽不动亦受用。「田」者,土喇吒亚等之田。身虽不动而心受用者,为何说有犯?故说「因所说……乃至……由大师」,意趣为:于比库巴帝摩卡中未说「应犯身触」,而此处说「应受用身触」之故。
§1986
1986.Tassā āpattiyā. Kriyasamuṭṭhānanti kiriyāya samuṭṭhānaṃ. Evaṃ satīti sādiyanamatteneva āpajjitabbabhāve sati. Idanti ‘‘kiriyasamuṭṭhāna’’mitividhānaṃ. Tabbahuleneva nayenāti kiriyasamuṭṭhānabāhullena nayena khadiravanādivohāro viyāti daṭṭhabbaṃ.
【彼罪之】「作业生起」者,由作业而生起。「如是有」者,仅以接受之程度即应犯之状态存在时。「此」者,即「作业生起」之此指示。「以彼之多分道理」者,应见为:以作业生起之多分道理,如阿基拉林等之用法。
§1987
1987.Tassā bhikkhuniyā asañcicca virajjhitvā āmasantiyā anāpatti, ‘‘ayaṃ puriso’’ti vā ‘‘itthī’’ti vā ajānitvā āmasantiyā anāpatti, purisassa āmasane sati phassaṃ asādiyantiyā vā anāpattīti yojanā.
【彼比库尼】无意而未遂时触摸,无罪;不知「此是男子」或「女人」而触摸,无罪;男子触摸时不接受触,无罪——应如是连接。
§1988
1988.Khittacittāyāti yakkhummattāya. Ummattikāya vāti pittakopena ummādappattāya. Idañca ‘‘asucī’’ti vā ‘‘candana’’nti vā visesataṃ ajānanameva pamāṇaṃ.
「心乱者」,谓为亚卡所附之疯狂者。「或疯狂者」,谓因胆汁激动而达疯狂状态者。此与「不净」或「旃檀」之不知差别,即是量度。
Ubbhajāṇumaṇḍalakathāvaṇṇanā. · 膝轮论释。
§1989-90
1989-90.‘‘Pārājikattaṃ jānantī’’ti iminā avasesāpattiṃ jānitvā chādentiyā pārājikābhāvaṃ dīpeti. Saliṅge tu ṭhitāyāti pabbajjāliṅgeyeva ṭhitāya. Iti dhure nikkhittamattasminti yojanā. Iti-saddo nidassane. Itarāya pubbeyeva āpannattā tamapekkhitvā ‘‘sā cā’’ti āha.
「知巴拉基咖性」者,以此显示:知其余罪而覆藏者,无巴拉基咖性。「然住于相中」者,住于出家相中。如是仅舍弃重担——应如是连接。「如是」之词,为例示。因其余者先前已犯,考虑彼,故说「彼与」。
§1991
1991. Vuttāvisiṭṭhaṃ sabbaṃ vinicchayaṃ saṅgahetumāha ‘‘sesa’’ntiādi. Tatthāti duṭṭhullapaṭicchādane.
为摄集所说之无差别一切决断,说「其余」等。「于彼处」者,于粗恶覆藏中。
Vajjapaṭicchādikathāvaṇṇanā. · 覆藏罪论释。
§1992-5
1992-5.Saṅghenāti samaggena saṅghena. Ukkhittakoti āpattiyā adassanādīsu ukkhittako. ‘‘Ukkhepane ṭhito’’ti iminā ukkhepanīyakammakatassa anosāritabhāvaṃ dīpeti. Yā diṭṭhi etassāti yaṃdiṭṭhiko, so ukkhittako bhikkhu yāya diṭṭhiyā samannāgato hotīti adhippāyo . ‘‘Tassā diṭṭhiyā gahaṇenā’’ti iminā anuvattappakāro dassito. Taṃ ukkhittakaṃ bhikkhunti yojanā. Sā bhikkhunī aññāhi bhikkhunīhi visumpica saṅghamajjhepi ‘‘eso kho ayye bhikkhu samaggena saṅghena ukkhitto’’tiādinā (pāci. 669) nayena tikkhattuṃ vuccamānāti yojanā. Taṃ vatthuṃ acajantī gahetvā yadi tatheva tiṭṭhatīti yojanā. Ettha ‘‘yāvatatiyaṃ samanubhāsitabbā’’ti seso. Tassa kammassa osāneti tatiyāya kammavācāya yyakārappattavasena assa samanubhāsanakammassa pariyosāne. Asākiyadhītarāti asākiyadhītā, paccatte karaṇavacanaṃ. ‘‘Puna appaṭisandheyā’’ti iminā puna teneva ca attabhāvena bhikkhunibhāve paṭisandhātuṃ anarahatā vuttā.
「由僧团」者,由和合僧团。「被举者」,谓于罪之不见等被举者。「住于举中」者,以此显示:对被作举甘马者之不应驱摈性。「彼之见」者,持何见,即彼被举比库具备何见——此为意趣。「以彼见之执取」者,以此显示随顺之方式。「彼被举比库」——应如是连接。彼比库尼被其余比库尼们,无论分离或在僧团中,以「尊者,此比库被和合僧团所举」等方式三次告知——应如是连接。「不舍彼事而执取,若如是住立」——应如是连接。此中「应至三次劝告」为省略。「彼甘马之驱摈」者,于第三次甘马语之完成时,即彼劝告甘马之终结时。「阿萨基亚女」者,阿萨基亚之女,对格作业格。「复不应再结生」者,以此说:复不应以彼同一身而再结生于比库尼性中。
§1996
1996.Tikadukkaṭaṃ niddiṭṭhanti adhammakamme adhammakammasaññā, vematikā, dhammakammasaññāti etāsaṃ vasena tikadukkaṭaṃ vuttaṃ. Samanubhāsane vuttā samuṭṭhānādayo sabbe idha vattabbāti yojanā.
「三种恶作已说」者,于非法甘马有非法甘马想、疑、法甘马想,依此等之理,说三种恶作。于《随诵》中所说之生起等一切,于此处亦应说,此为连结。
Ukkhittānuvattikakathāvaṇṇanā. · 随举论释。
§1997
1997. ‘‘Hatthaggahaṇaṃ vā sādiyeyyāti hattho nāma kapparaṃ upādāya yāva agganakhā. Etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassā’’ti (pāci. 676) vuttattā āha ‘‘apārājikakhettassā’’tiādi. ‘‘Ta’’nti vakkhamānattā ‘‘ya’’nti labbhati. Apārājikakkhettassa yassa kassaci aṅgassa yaṃ gahaṇaṃ, taṃ hatthaggahaṇanti pavuccatīti yojanā. Hatthe gahaṇaṃ hatthaggahaṇaṃ.
「或应允许握手」者,『手』者,从腕起乃至指甲尖。为受用此非法之故,应允许握举起之膝轮以下,有土喇吒亚罪,如《巴吉帝亚》所说,故说「非巴拉基咖领域」等。因将说『彼』,故得『何』。非巴拉基咖领域之任何肢体之何握持,彼被称为握手,此为连结。于手之握持为握手。
§1998
1998.Yassa kassacīti vuttappakārena yassa kassaci cīvarassa yaṃ gahaṇanti yojanā.
「任何」者,依所说方式,任何衣之何握持,此为连结。
§1999
1999. Asaddhamma-saddena methunassāpi vuccamānattā tato visesetumāha ‘‘kāyasaṃsagga…pe… kāraṇā’’ti. Bhikkhunī kāyasaṃsaggasaṅkhātassa asaddhammassa kāraṇā purisassa hatthapāsasmiṃ tiṭṭheyya vāti yojanā.
因以『非法』之声亦说交媾,为从彼区别,故说「身触……乃至……之因」。比库尼为名为身触之非法之因,应住于男子之手臂范围内,此为连结。
§2000
2000.Tatoti tassa asaddhammassa kāraṇā. Tatthāti hatthapāse. Purisenāti ettha ‘‘kata’’nti seso, ‘‘saṅketa’’nti iminā sambandho. ‘‘Āgamanaṃ assā’’ti padacchedo. Iccheyyāti vuttepi na gamanicchāmattena, atha kho bhikkhuniyā purisassa hatthapāsaṃ, purisena ca bhikkhuniyā hatthapāsaṃ okkantakāleyeva vatthupūraṇaṃ daṭṭhabbaṃ. Yathāha ‘‘saṅketaṃ vā gaccheyyāti etassa asaddhammassa paṭisevanatthāya purisena ‘itthannāmaṃ āgacchā’ti vuttā gacchati, pade pade āpatti dukkaṭassa. Purisassa hatthapāsaṃ okkantamatte āpatti thullaccayassā’’ti (pāci. 676) ca ‘‘purisassa abbhāgamanaṃ sādiyati, āpatti dukkaṭassa. Hatthapāsaṃ okkantamatte āpatti thullaccayassā’’ti (pāci. 676) ca. Ettha ca itthannāmaṃ āgacchāti itthannāmaṃ ṭhānaṃ āgacchāti attho.
「彼」者,为彼非法之因。「于彼处」者,于手臂范围内。「由男子」者,于此『作』为余,以『约定』为连结。「来到她」为句读。虽说「欲」,非仅以欲去之量,而应见比库尼入男子之手臂范围、男子入比库尼之手臂范围时,事项即圆满。如说「或应去约定处」者,为受用此非法之故,被男子说『来某名处』而去,步步有恶作罪。入男子手臂范围之量,有土喇吒亚罪,及「应允许男子之来到,有恶作罪。入手臂范围之量,有土喇吒亚罪」。于此,『来某名处』者,义为来某名之处所。
§2001
2001.Tadatthāyāti tasseva kāyasaṃsaggasaṅkhātaasaddhammassa sevanatthāya. Paṭicchannaṭṭhānañcāti vatthādinā yena kenaci paṭicchannaokāsaṃ. Purisassa hatthapāse ṭhitā tadatthāya kāyaṃ upasaṃhareyya vāti yojanā.
「为彼」者,为彼身触所名之非法之受用。「及隐蔽处」者,以衣等任何所隐蔽之场所。住于男子手臂范围内,为彼故,应近移身体,此为连结。
§2002
2002. Hatthaggahaṇādīnaṃ vuttappakārānaṃ aṭṭhannaṃ vatthūnaṃ pūraṇena ‘‘aṭṭhavatthukā’’ti saṅkhātā ayaṃ bhikkhunī vinaṭṭhā hoti sīlavināsena, tatoyeva assamaṇī hoti abhikkhunī hotīti yojanā.
【2002】以握手等所说种类之八种事物的圆满,此比库尼被称为「八事者」,她因戒的毁坏而毁坏,由此即非沙门、非比库尼,此为连结。
§2003
2003.Anulomenavāti hatthaggahaṇādipaṭipāṭiyā vā. Paṭilomena vāti tabbipariyato paṭilomena vā. Ekantarikāya vāti ekamekaṃ antaritvā puna tassāpi karaṇavasena ekantarikāya vā. Anulomena vā paṭilomena vā tathekantarikāya vā aṭṭhamaṃ vatthuṃ paripūrentī cutāti yojanā.
【2003】「以顺序」者,谓以握手等的次第。「或以逆序」者,谓与彼相反的逆序。「或以间隔」者,谓间隔一一,又因彼之作的缘故,以间隔。以顺序、或以逆序、或如是以间隔,圆满第八事而堕,此为连结。
§2004
2004. Etadeva atthaṃ byatirekamukhena samatthetumāha ‘‘athādito’’tiādi. Satakkhattumpīti bahukkhattumpi. Sata-saddo hettha bahu-saddapariyāyo. Pārājikā neva siyāti yojanā, iminā taṃtaṃvatthumūlakaṃ dukkaṭathullaccayaṃ āpajjatīti vuttaṃ hoti.
【2004】为以超越的方式说明此义,故说「然而从初」等。「即使百次」者,谓即使多次。「百」语在此处是「多」语的同义词。「不成巴拉基咖」,此为连结。以此说明:她犯以彼彼事为根源的恶作、土喇吒亚。
§2005
2005. Yā pana āpattiyo āpannā, desetvā tāhi muccatīti yojanā. Dhuranikkhepanaṃ katvāti ‘‘na punevaṃ karissāmī’’ti dhuraṃ nikkhipitvā. Desitā gaṇanūpikāti desitā desitagaṇanameva upeti, pārājikassa aṅgaṃ na hotīti attho. Tasmā yā ekaṃ āpannā, dhuranikkhepaṃ katvā desetvā puna kilesavasena āpajjati, puna deseti, evaṃ aṭṭha vatthūni pūrentīpi pārājikā na hoti.
【2005】然而所犯的诸罪,说示后从彼等解脱,此为连结。「作舍弃重担」者,谓舍弃重担而说「我不再如是作」。「说示的不入计数」者,谓说示的仅入说示的计数,不成巴拉基咖的支分,此为义。因此,犯一者,作舍弃重担后说示,又因烦恼的缘故而犯,又说示,如是即使圆满八事,亦不成巴拉基咖。
§2006
2006.Saussāhāya desitāti puna āpajjane anikkhittadhurāya bhikkhuniyā desitāpi āpatti desanāgaṇanaṃ na upeti. Kiṃ hotīti āha ‘‘desitāpi adesitā’’ti, tasmā pārājikāpattiyā aṅgameva hotīti adhippāyo.
【2006】「对有热诚者的说示」者,谓对于再犯时未舍弃重担的比库尼,即使说示的罪亦不入说示的计数。成何?故说「即使说示亦未说示」,因此成巴拉基咖罪的支分,此为意趣。
§2008
2008.Ayaṃ atthoti ‘‘asaddhammo nāma kāyasaṃsaggo’’ti ayaṃ attho. Uddisitoti pakāsito.
【2008】「此义」者,谓「所谓非正法,即身体的接触」,此为义。「已宣说」者,谓已显示。
§2009
2009. Ayamattho kena vacanena uddisitoti āha ‘‘viññū…pe… sādhakaṃ vacanaṃ ida’’nti. Idaṃ vacananti ‘‘viññū paṭibalo kāyasaṃsaggaṃ samāpajjitu’’nti (pāci. 676) idaṃ vacanaṃ. Sādhakaṃ pamāṇaṃ.
「此义以何语句宣说?」为此而说「『有智者……乃至……此语为能立』」。「此语」者,即「有智者有能力进入身交会」此语。「能立」者,量也。
Aṭṭhavatthukakathāvaṇṇanā. · 八事论释。
§2010
2010. Avassutā, vajjapaṭicchādikā, ukkhittānuvattikā, aṭṭhavatthukāti imā catasso pārājikāpattiyo mahesinā asādhāraṇā bhikkhunīnameva paññattāti yojanā.
「漏失、覆藏罪、随举、八事」,此四巴拉基咖罪由大仙陀不共地唯为比库尼而制,如是应连结。
Iti vinayatthasārasandīpaniyā · 如是律义精要阐明
Vinayavinicchayavaṇṇanāya
律决择注释
Pārājikakathāvaṇṇanā niṭṭhitā. · 巴拉基咖论说之解释已毕。