Vassūpanāyikakkhandhakakathāvaṇṇanā · 入雨安居篇集论解释
Vassūpanāyikakkhandhakakathāvaṇṇanā瓦萨入住篇集注疏之解释
§2608
2608. Vassūpanāyikā vuttāti seso. Pacchimā cāti ettha iti-saddo nidassane. Vassūpanāyikāti vassūpagamanā. Ālayo, vacībhedo vā kātabbo upagacchatāti iminā vassūpagamanappakāro dassito. Upagacchatā ālayo kattabbo, vacībhedo vā kattabboti sambandho. Upagacchantena ca senāsane asati ‘‘idha vassaṃ vasissāmī’’ti cittuppādamattaṃ vā kātabbaṃ, senāsane sati ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti ca ‘‘idha vassaṃ upemī’’ti ca vacībhedo vā kātabboti attho.
2608. 「瓦萨入行」已说,余者亦然。「及后者」,此处「iti」一词用于举例。「瓦萨入行」者,入瓦萨也。应作住处,或应作语破,由「入行者」一词显示入瓦萨之方式。入行者应作住处,或应作语破,此为连结。入行者若无住处,仅作「我将在此住瓦萨」之心生起即可;若有住处,则应作语破:「我于此精舍入此三月瓦萨」,或「我于此入瓦萨」,此为其义。
§2609
2609. Jānaṃ vassūpagamanaṃ anupagacchato vāpīti yojanā. Temāsanti ettha ‘‘purimaṃ vā pacchimaṃ vā’’ti seso. Carantassāpīti ettha ‘‘cārika’’nti seso. Purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvāva cārikaṃ carantassāpi dukkaṭanti yojanā. Temāsanti accantasaṃyoge upayogavacanaṃ. Yathāha – ‘‘na, bhikkhave, vassaṃ upagantvā purimaṃ vā temāsaṃ pacchimaṃ vā temāsaṃ avasitvā cārikā pakkamitabbā, yo pakkameyya, āpatti dukkaṭassā’’ti (mahāva. 185).
2609. 「知而不入瓦萨者亦然」,此为连结。「三月」,此处应补「前或后」。「行者亦」,此处应补「游行」。未住前三月或后三月而行游行者,亦犯恶作,此为连结。「三月」一词用于绝对连结之义。如所说:「诸比库!入瓦萨后,未住前三月或后三月,不应出发游行。若出发者,犯恶作罪。」
§2610
2610.Rukkhassasusireti ettha ‘‘suddhe’’ti seso. Yathāha – ‘‘rukkhasusireti ettha suddhe rukkhasusireyeva na vaṭṭati, mahantassa pana rukkhasusirassa anto padaracchadanaṃ kuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭatī’’ti. ‘‘Rukkhassa susire’’ti iminā rukkhekadeso viṭapopi saṅgahito, sopi suddhova na vaṭṭati. Yathāha – ‘‘rukkhaviṭabhiyāti etthāpi suddhe viṭapamatte na vaṭṭati, mahāviṭape pana aṭṭakaṃ bandhitvā tattha padaracchadanaṃ kuṭikaṃ katvā upagantuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 203).
2610. 「树洞」,此处应补「纯粹」。如所说:「『树洞』者,此处纯粹树洞不许可,但于大树洞内作足遮覆之小屋,设置入门后,许可入行。」「于树之洞」一词,树之一部分枝桠亦摄入,彼亦纯粹者不许可。如所说:「『树枝桠』者,此处亦纯粹枝桠不许可,但于大枝桠绑架台,于彼作足遮覆之小屋后,许可入行。」
‘‘Chatteti etthāpi catūsu thambhesu chattaṃ ṭhapetvā āvaraṇaṃ katvā dvāraṃ yojetvā upagantuṃ vaṭṭati, chattakuṭikā nāmesā hoti. Cāṭiyāti etthāpi mahantena kapallena chatte vuttanayena kuṭiṃ katvāva upagantuṃ vaṭṭatī’’ti aṭṭhakathāvacanato evamakatāsu suddhachattacāṭīsu nivāraṇaṃ veditabbaṃ. Chavakuṭīti ṭaṅkitamañcādayo vuttā. Yathāha – ‘‘chavakuṭikā nāma ṭaṅkitamañcādibhedā kuṭi, tattha upagantuṃ na vaṭṭatī’’ti (mahāva. aṭṭha. 203).
「伞」,此处亦于四柱立伞,作遮蔽,设置门后,许可入行,此名为伞屋。「瓦片」,此处亦以大瓦片如伞所说方式作屋后,方许可入行。由注疏之语,应知未如是作之纯粹伞与瓦片为所遮止。「尸屋」者,说为钉床等。如所说:「『尸屋』者,名为钉床等种类之屋,于彼不许可入行。」
Susāne pana aññaṃ kuṭikaṃ katvā upagantuṃ vaṭṭati. ‘‘Chavasarīraṃ jhāpetvā chārikāya, aṭṭhikānañca atthāya kuṭikā karīyatī’’ti andhakaṭṭhakathāyaṃ chavakuṭi vuttā. ‘‘Ṭaṅkitamañcoti kasikuṭikāpāsāṇagharanti likhita’’nti (vajira. ṭī. mahāvagga 203) vajirabuddhitthero. Catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā kato gehopi ‘‘ṭaṅkitamañco’’ti vuccati. Dīghe mañcapāde majjhe vijjhitvā aṭaniyo pavesetvā mañcaṃ karontīti tassa idaṃ upari, idaṃ heṭṭhāti natthi, parivattetvā atthatopi tādisova hoti, taṃ susāne, devaṭṭhāne ca ṭhapenti, ayampi ṭaṅkitamañco nāma.
但于墓地作其他小屋,许可入行。「为焚烧尸体之灰烬及骨骸之故而作小屋」,于安达咖注疏中说尸屋。「『钉床』者,书写为农屋、石屋」,瓦基拉布提长老如是说。于四石上覆石而作之屋亦称为「钉床」。于长床脚中间穿孔,插入横木而作床,彼无此为上、此为下之别,翻转铺设亦如是,彼置于墓地及天祠,此亦名为钉床。
§2611
2611. ‘‘Sati paccayavekalle, sarīrāphāsutāya vā’’ti avasesantarāyānaṃ vakkhamānattā ‘‘antarāyo’’ti iminā rājantarāyādi dasavidho gahetabbo.
2611. 「若有缘具不全,或身体不适」,因将说余障碍,由「障碍」一词应取王障碍等十种。
§2612-4
2612-4. ‘‘Anujānāmi , bhikkhave, sattannaṃ sattāhakaraṇīyena appahitepi gantuṃ, pageva pahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa cā’’ti (mahāva. 198) vuttanayaṃ dassetumāha ‘‘mātāpitūna’’ntiādi.
「诸比库,我允许:为七日事务,即使未被遣请也可前往,何况已被遣请——为比库、比库尼、在学尼、沙玛内拉、沙玛内莉、母亲及父亲」(大品 198)。为显示此所说之义理,故说「为母父」等。
Mātāpitūnaṃ dassanatthaṃ, pañcannaṃ sahadhammikānaṃ dassanatthaṃ vā nesaṃ atthe sati vā nesaṃ antare gilānaṃ daṭṭhuṃ vā tadupaṭṭhākānaṃ bhattādiṃ pariyesanatthaṃ vā nesaṃ bhattādiṃ pariyesanatthaṃ vā tathā nesaṃ pañcannaṃ sahadhammikānaṃ aññataraṃ anabhirataṃ ukkaṇṭhitaṃ ahaṃ gantvā vūpakāsessaṃ vā vūpakāsāpessāmi vā dhammakathamassa karissāmīti vā tassa pañcannaṃ sahadhammikānaṃ aññatarassa uṭṭhitaṃ uppannaṃ diṭṭhiṃ vivecessāmi vā vivecāpessāmi vā dhammakathamassa karissāmīti vā tathā uppannaṃ kukkuccaṃ vinodessāmīti vā vinodāpessāmīti vā dhammakathamassa karissāmīti vā evaṃ vinayaññunā bhikkhunā sattāhakiccena apesitepi gantabbaṃ, pageva pahiteti yojanā.
为见母父,或为见五种同法者,或为彼等之事务,或为探视彼等之中病者,或为寻求彼等看护者之食物等,或为寻求彼等之食物等;同样地,彼等五种同法者中某一人不乐、厌倦,「我前往将令其远离,或将令其被远离,或将为其说法」;或彼五种同法者中某一人生起、出现邪见,「我将令其分离,或将令其被分离,或将为其说法」;同样地,「我将令其除去已生起之恶作,或将令其被除去,或将为其说法」——如是,通晓律之比库,即使未被遣请以七日事务,也应前往,何况已被遣请。此为连接。
Bhattādīti ettha ādi-saddena bhesajjapariyesanādiṃ saṅgaṇhāti. Yathāha – ‘‘gilānabhattaṃ vā pariyesissāmi, gilānupaṭṭhākabhattaṃ vā pariyesissāmi, gilānabhesajjaṃ vā pariyesissāmi, pucchissāmi vā upaṭṭhahissāmi vā’’ti. Vūpakāsessanti yattha anabhirati uppannā, tato aññattha gahetvā gamissāmīti attho.
「食物等」者,此中以「等」字摄取寻求药物等。如所说:「我将寻求病者之食物,或将寻求看护病者之食物,或将寻求病者之药物,或将询问,或将看护」。「将令远离」者,义为:从不乐生起之处,取至他处而去。
Vinodessāmahanti vāti ettha vā-saddena ‘‘idha pana, bhikkhave, bhikkhu garudhammaṃ ajjhāpanno hoti parivāsāraho, so ce bhikkhūnaṃ santike dūtaṃ pahiṇeyya ‘ahañhi garudhammaṃ ajjhāpanno parivāsāraho, āgacchantu bhikkhū, icchāmi bhikkhūnaṃ āgata’nti. Gantabbaṃ, bhikkhave, sattāhakaraṇīyena appahitepi, pageva pahite ‘parivāsadānaṃ ussukkaṃ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmī’’tiādinayaṃ (mahāva. 193) saṅgaṇhāti. Evaṃ sattāhakiccena gacchantena antoupacārasīmāya ṭhiteneva ‘‘antosattāhe āgacchissāmī’’ti ābhogaṃ katvā gantabbaṃ. Sace ābhogaṃ akatvā upacārasīmaṃ atikkamati, chinnavasso hotīti vadanti.
「将除去」等之「或」字,摄取「诸比库,于此,比库犯重法,应受别住,若彼向诸比库遣使者:『我犯重法,应受别住,请诸比库前来,我欲诸比库来』。诸比库,即使未被遣请,也应以七日事务前往,何况已被遣请——『我将努力施予别住,或将宣告,或将成为足数者』」等义理(大品 193)。如是以七日事务前往者,应站立于近行界内,作意「我将于七日内返回」而前往。若未作意而越过近行界,则成断瓦萨,如是说。
§2615
2615. ‘‘Ayaṃ panettha pāḷimuttakaratticchedavinicchayo’’ti aṭṭhakathāgataṃ ratticchedavinicchayaṃ dassetumāha ‘‘vassaṃ upagatenetthā’’tiādi. Etthāti imasmiṃ sattāhakiccādhikāre. Ayaṃ pāḷimuttakavinicchayo daṭṭhabboti attho.
「然而此中,此为经文之外的夜间断除判定」——为显示注疏中所说之夜间断除判定,故说「于此已入瓦萨者」等。「于此」者,于此七日事务章节中。义为:应见此为经文之外的判定。
§2616
2616.‘‘Asukaṃ nāma divasa’’ntiādinā nimantanākāraṃ vakkhati. Pubbanti paṭhamaṃ. Vaṭṭatīti sattāhakiccena gantuṃ vaṭṭati. Yathāha – ‘‘sace ekasmiṃ mahāvāse paṭhamaṃyeva katikā katā hoti ‘asukadivasaṃ nāma sannipatitabba’nti, nimantitoyeva nāma hoti, gantuṃ vaṭṭatī’’ti (mahāva. aṭṭha. 199). ‘‘Upāsakehi ‘imasmiṃ nāma divase dānādīni karoma, sabbe eva sannipatantū’ti katikāyapi katāya gantuṃ vaṭṭati, nimantitoyeva nāma hotī’’ti keci.
以「某某日」等将说邀请之方式。「先」者,最初。「许可」者,许可以七日事务前往。如所说:「若于一大住处,最初即作约定『应于某某日集会』,即名为已被邀请,许可前往」(大品注疏 199)。「近事男等作约定『我等于某某日行布施等,一切皆应集会』时,也许可前往,即名为已被邀请」,某些人如是说。
§2617
2617.Bhaṇḍakanti attano cīvarabhaṇḍaṃ. Na vaṭṭatīti sattāhakiccena gantuṃ na vaṭṭati. Pahiṇantīti cīvaradhovanādikammena pahiṇanti. Ācariyupajjhāyānaṃ āṇattiyena kenaci anavajjakiccena sattāhakaraṇīyena gantuṃ vaṭṭatīti imināva dīpitaṃ hoti.
「物品」者,自己的衣物品。「不允许」者,以七日事不允许前往。「派遣」者,以洗衣等事派遣。以老师与依止师的命令,以任何无过失之事,以七日应作事前往是允许的,以此即已阐明。
§2618
2618.Uddesādīnamatthāyāti pāḷivācanāni sandhāya. Ādi-saddena paripucchādiṃ saṅgaṇhāti. Garūnanti agilānānampi ācariyupajjhāyānaṃ. Gantuṃ labhatīti sattāhakaraṇīyena gantuṃ labhati. Puggaloti pakaraṇato bhikkhuṃyeva gaṇhāti.
「为了诵习等之义」者,关联于诵读圣典。以「等」字摄取问答等。「尊长」者,即使是无病的老师与依止师。「得以前往」者,以七日应作事得以前往。「人」者,从文脉取比库而已。
§2619
2619.Ācariyoti nidassanamattaṃ, upajjhāyena nivāritepi eseva nayo. ‘‘Sace pana naṃ ācariyo ‘ajja mā gacchā’ti vadati, vaṭṭatī’’ti (mahāva. aṭṭha. 199) aṭṭhakathānayaṃ dassetumāha ‘‘ratticchede anāpatti, hotīti paridīpitā’’ti. Ratticchedeti vassacchedanimittaṃ. ‘‘Ratticchede’’ti sabbattha vassacchedoti sanniṭṭhānaṃ katvā vadanti, evaṃ sattāhakaraṇīyena gataṃ naṃ antosattāheyeva puna āgacchantaṃ sace ācariyo vā upajjhāyo vā ‘‘ajja mā gacchā’’ti vadati, sattāhātikkamepi anāpattīti adhippāyo, vassacchedo pana hotiyevāti daṭṭhabbaṃ sattāhassa bahiddhā vītināmitattā.
「老师」者,仅是举例,即使被依止师阻止也是同样的方法。为了显示注疏的方法「若老师对他说『今日莫去』,是允许的」,故说「截断夜,无罪,已阐明」。「截断夜」者,是截断瓦萨的标志。「截断夜」者,在一切处作为截断瓦萨的结论而说,如是以七日应作事前往的他,在七日内再回来时,若老师或依止师说「今日莫去」,即使超过七日也无罪,此是意趣。然而应见截断瓦萨确实发生,因为超出了七日之外。
§2620
2620.Yassa kassaci ñātissāti mātāpitūhi aññassa ñātijanassa. ‘‘Gacchato dassanatthāyā’’ti iminā sesañātikehi ‘‘mayaṃ gilānā bhadantānaṃ āgamanaṃ icchāmā’’ti ca ‘‘upaṭṭhākakulehi dānaṃ dassāma, dhammaṃ sossāma, bhikkhūnaṃ dassanaṃ icchāmā’’ti ca evaṃ kattabbaṃ niddisitvā dūte vā pesite sattāhakaraṇīyena gacchato ratticchedo ca dukkaṭañca na hotīti vuttaṃ hoti. Yathāha ‘‘idha pana, bhikkhave, bhikkhussa ñātako gilāno hoti…pe… gantabbaṃ, bhikkhave, sattāhakaraṇīyena pahite, na tveva appahite’’ti (mahāva. 199) ca ‘‘idha pana, bhikkhave, upāsakena saṅghaṃ uddissa vihāro kārāpito hoti…pe… icchāmi dānañca dātuṃ dhammañca sotuṃ bhikkhū ca passitunti. Gantabbaṃ, bhikkhave, sattāhakaraṇīyena pahite, na tveva appahite’’ti (mahāva. 188) ca.
「任何亲属」者,除了母亲父亲之外的其他亲属。以「为了前往探视」这句,以其余亲属「我们病了,尊者们,我们希望您们来」,以及以供养家族「我们将施予布施,我们将听闻法,我们希望见到比库们」,如是指示应作之事而派遣使者,以七日应作事前往者,截断夜与恶作都不发生,已如是说。如所说「诸比库,于此,比库的亲属病了……诸比库,应以七日应作事前往,在派遣时,但非在未派遣时」,以及「诸比库,于此,近事男为僧团建造了精舍……我希望施予布施、听闻法、见到比库们。诸比库,应以七日应作事前往,在派遣时,但非在未派遣时」。
§2621
2621. ‘‘Ahaṃ gāmakaṃ gantvā ajjeva āgamissāmī’’ti āgacchaṃ āgacchanto sace pāpuṇituṃ na sakkoteva, vaṭṭatīti yojanā. Vaṭṭatīti ettha ‘‘ajjeva āgamissāmī’’ti gantvā āgacchantassa antarāmagge sace aruṇuggamanaṃ hoti, vassacchedopi na hoti, ratticchedadukkaṭañca natthīti adhippāyo.
「我前往村落今日即将回来」,回来时正在回来,若不能到达,是允许的,此是连接。「允许」者,于此「今日即将回来」而前往正在回来的他,若在中途有日出,截断瓦萨也不发生,截断夜的恶作也不存在,此是意趣。
§2622
2622.Vajeti (mahāva. aṭṭha. 203) gopālakānaṃ nivāsanaṭṭhāne. Sattheti jaṅghasatthasakaṭasatthānaṃ sanniviṭṭhokāse. Tīsu ṭhānesu bhikkhuno, vassacchede anāpattīti tehi saddhiṃ gacchantasseva natthi āpatti, tehi viyuñjitvā gamane pana āpattiyeva, pavāretuñca na labhati.
「牧场」者,在牧牛者的住处。「商队」者,在步行商队与车辆商队聚集的场所。在三处,对于比库,在截断瓦萨无罪者,仅与他们一起前往无罪,但在离开他们而行时则有罪,也不得受自恣。
Vajādīsu vassaṃ upagacchantena vassūpanāyikadivase tena bhikkhunā upāsakā vattabbā ‘‘kuṭikā laddhuṃ vaṭṭatī’’ti. Sace karitvā denti, tattha pavisitvā ‘‘idha vassaṃ upemī’’ti tikkhattuṃ vattabbaṃ. No ce denti, sālāsaṅkhepena ṭhitasakaṭassa heṭṭhā upagantabbaṃ. Tampi alabhantena ālayo kātabbo. Satthe pana kuṭikādīnaṃ abhāve ‘‘idha vassaṃ upemī’’ti vacībhedaṃ katvā upagantuṃ na vaṭṭati, ālayakaraṇamattameva vaṭṭati. Ālayo nāma ‘‘idha vassaṃ vasissāmī’’ti cittuppādamattaṃ.
在商队等处进入瓦萨者,在瓦萨入住日当天,该比库应向近事男们说:『得到小屋是适当的。』若他们建造后给予,进入其中后应三次说:『我在此进入瓦萨。』若不给予,应以厅堂的简略方式,前往停放的车辆下方。连那也得不到者,应作意念。但在商队中,若无小屋等,不适当作语言的破坏说『我在此进入瓦萨』而进入,仅作意念是适当的。所谓意念,即仅仅生起『我将在此住瓦萨』的心。
Sace maggappaṭipanneyeva satthe pavāraṇadivaso hoti, tattheva pavāretabbaṃ. Atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati. Patthitaṭṭhāne vasitvā tattha bhikkhūhi saddhiṃ pavāretabbaṃ. Athāpi sattho antovasseyeva antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā, tasmiṃyeva gāme bhikkhūhi saddhiṃ vasitvā pavāretabbaṃ, appavāretvā tato paraṃ gantuṃ na vaṭṭati.
若在行进商队中正好是自恣日,应在那里自恣。或者商队在瓦萨期内,到达比库所期望的地方后越过。应住在所期望的地方,在那里与诸比库一起自恣。或者商队在瓦萨期内,在中途某村停留或散开,应在该村与诸比库一起住下后自恣,不自恣而从那里继续前往是不适当的。
Nāvāya vassaṃ upagacchantenāpi kuṭiyaṃyeva upagantabbaṃ. Pariyesitvā alabhante ālayo kātabbo . Sace antotemāsaṃ nāvā samuddeyeva hoti, tattheva pavāretabbaṃ. Atha nāvā kūlaṃ labhati, sayañca parato gantukāmo hoti, gantuṃ na vaṭṭati. Nāvāya laddhagāmeyeva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ. Sacepi nāvā anutīrameva aññattha gacchati, bhikkhu ca paṭhamaṃ laddhagāmeyeva vasitukāmo, nāvā gacchatu, bhikkhunā tattheva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ.
在船上进入瓦萨者,也应在小屋中进入。寻找后得不到者,应作意念。若在三个月内船只仍在海上,应在那里自恣。或者船只到达岸边,而自己想从那里前往他处,前往是不适当的。应在船只所到达的村落住下,与诸比库一起自恣。即使船只沿着岸边前往别处,而比库想住在最初到达的村落,船只可以离去,比库应在那里住下,与诸比库一起自恣。
Iti vaje, satthe, nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labhati.
如是在商队、商队、船只这三处,破坏瓦萨无罪,且得以自恣。
§2623
2623.Sati paccayavekalleti piṇḍapātādīnaṃ paccayānaṃ ūnatte sati. Sarīrāphāsutāya vāti sarīrassa aphāsutāya ābādhe vā sati. Vassaṃ chetvāpi pakkameti vassacchedaṃ katvāpi yathāphāsukaṭṭhānaṃ gaccheyya. Api-saddena vassaṃ achetvā vassacchedakāraṇe sati sattāhakaraṇīyena gantumpi vaṭṭatīti dīpeti.
『存在资具的缺乏』者,当钵食等资具不足时。『或身体不适』者,当身体不适或有疾病时。『即使破坏瓦萨而离去』者,即使造成瓦萨的破坏,也可前往舒适的地方。以『亦』字显示:即使不破坏瓦萨,当存在破坏瓦萨的原因时,以七日事由前往也是适当的。
§2624
2624.Yena kenantarāyenāti rājantarāyādīsu yena kenaci antarāyena. Yo bhikkhu vassaṃ nopagato, tenāpi chinnavassena vāpi dutiyā vassūpanāyikā upagantabbāti yojanā.
『以任何障碍』者,以王难等任何障碍。应连接为:未进入瓦萨的比库,或已破坏瓦萨者,也应进入第二次瓦萨入住。
§2625-6
2625-6.Sattāhanti accantasaṃyoge upayogavacanaṃ. ‘‘Vītināmetī’’ti iminā sambandho. Upagantvāpi vā bahiddhā eva sattāhaṃ vītināmeti ce. Yo gacchati, yo ca vītināmeti, tassa bhikkhussa. Purimāpi na vijjatīti anupagatattā, chinnavassattā ca purimāpi vassūpanāyikā na vijjati na labhati. Imesaṃ dvinnaṃ yathākkamaṃ upacārātikkame, sattāhātikkame ca āpatti veditabbā.
「七日」者,是表示绝对连结的用法语词。以「度过」一词相连结。或者即使已前往,若在外面度过七日。对于前往者,以及度过者,对于那位比库。前者也不存在,因为未前往之故,以及瓦萨已断之故,前者的瓦萨入住也不存在、不得。对于这二者,应知依次在近行逾越、七日逾越时有罪。
Paṭissave ca bhikkhussa, hoti āpatti dukkaṭanti ‘‘idha vassaṃ vasathā’’ti vutte ‘‘sādhū’’ti paṭissuṇitvā tassa visaṃvāde asaccāpane āpatti hoti. Katamāti āha ‘‘dukkaṭa’’nti. Na kevalaṃ etasseva visaṃvāde āpatti hoti, atha kho itaresampi paṭissavānaṃ visaṃvāde āpatti veditabbā. Yathāha – ‘‘paṭissave ca āpatti dukkaṭassāti ettha na kevalaṃ ‘imaṃ temāsaṃ idha vassaṃ vasathā’ti etasseva paṭissavassa visaṃvāde āpatti, ‘imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ idha vassaṃ vasissāma, ekatova uddisāpessāmā’ti evamādināpi tassa tassa paṭissavassa visaṃvāde dukkaṭa’’nti (mahāva. aṭṭha. 207). Tañca kho paṭissavakāle suddhacittassa pacchā visaṃvādanapaccayā hoti. Paṭhamaṃ asuddhacittassa pana paṭissave pācittiyaṃ, visaṃvādena dukkaṭanti pācittiyena saddhiṃ dukkaṭaṃ yujjati.
「对于承诺的比库,有恶作罪」者,当说「你们在此住瓦萨」时,承诺「善哉」后,在违背那承诺、不实行时有罪。何种罪?说「恶作」。不仅对此承诺的违背有罪,而且对于其他承诺的违背也应知有罪。如所说:「『对于承诺有恶作罪』者,在此不仅对『你们在此住这三个月的瓦萨』这个承诺的违背有罪,对于『你们接受这三个月的食物,我们二人都将在此住瓦萨,我们将一起诵戒』等如是等等,对于那个那个承诺的违背有恶作」。而且那是在承诺时心清净者,后来因违背之缘而有罪。但对于最初心不清净者的承诺有巴吉帝亚罪,因违背有恶作,即与巴吉帝亚一起有恶作。
§2627
2627. ‘‘Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattantassa anāpattī’’ti (mahāva. aṭṭha. 207) aṭṭhakathāvacanato, ‘‘ko vādo vasitvā bahi gacchato’’ti vakkhamānattā ca ‘‘nuṭṭhāpetvā panāruṇa’’nti pāṭho gahetabbo. Katthaci potthakesu ‘‘uṭṭhāpetvā panāruṇa’’nti pāṭho dissati, so na gahetabbo.
「但前往瓦萨后未使黎明升起,当日即以七日事务离去者,若在七日内返回则无罪」,从注疏之语,以及将说「何况住后外出者」之故,应取「但未使黎明升起」的读法。在某些写本中见到「但使黎明升起」的读法,不应取那个。
§2628
2628.Vasitvāti dvīhatīhaṃ vasitvā. Yathā vassaṃ vasitvā aruṇaṃ anuṭṭhāpetvāva sattāhakaraṇīyena gacchato anāpatti, tathā gataṭṭhānato antosattāhe āgantvā punapi aruṇaṃ anuṭṭhāpetvāva sattāhakaraṇīyena gacchato anāpatti. ‘‘Sattāhavārena aruṇo uṭṭhāpetabbo’’ti (mahāva. aṭṭha. 201) aṭṭhakathāvacanaṃ sattamāruṇena paṭibaddhadivasaṃ sattamena aruṇeneva saṅgahetvā sattamaaruṇabbhantare anāgantvā aṭṭhamaṃ aruṇaṃ bahi uṭṭhāpentassa ratticchedadassanaparaṃ, na sattamaaruṇasseva tattha uṭṭhāpetabbabhāvadassanaparanti gahetabbaṃ sikkhābhājanaaṭṭhakathāya, sīhaḷagaṇṭhipadesu ca tathā vinicchitattā.
「住后」者,住了二三日后。如同住瓦萨后未使黎明升起即以七日事务前往者无罪,同样从所去之处在七日内来后,再次未使黎明升起即以七日事务前往者无罪。「应以七日次第使黎明升起」的注疏之语,应理解为:与第七黎明相连的日子,包括第七黎明本身,在第七黎明之间未来而在外面使第八黎明升起者,是为显示夜间断绝,不是为显示第七黎明本身应在那里升起,因为在学处注疏、僧伽罗义疏等中如是决定之故。
§2629
2629. ‘‘Nopeti asatiyā’’ti padacchedo, nopetīti ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti vacībhedena na upagacchati.
「不入住因无念」者,是词的分解。「不入住」者,不以语言分别前往「我在此精舍住这三个月的瓦萨」。
§2630
2630. Vuttamevatthaṃ samatthetumāha ‘‘na doso koci vijjatī’’ti.
为总结已说之义而说「无有任何过失」。
§2631
2631. ‘‘Imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti tikkhattuṃ vacane nicchārite eva vassaṃ upagato siyāti yojanā. ‘‘Nicchāriteva tikkhattu’’nti idaṃ ukkaṃsavasena vuttaṃ, sakiṃ, dvikkhattuṃ vā nicchāritepi vassūpagato nāma hotīti. Yathāha – ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemīti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvāva vassaṃ upagantabba’’nti (mahāva. aṭṭha. 184).
「在此住处,我入此三月瓦萨」,此语说出三次之时,即已入瓦萨,此为连结之义。「说出三次」者,此依最高标准而说,即使说出一次或两次,亦名已入瓦萨。如所说:「『在此住处,我入此三月瓦萨』,说出此语一次、两次或三次后,即应入瓦萨。」
§2632
2632. Navamito paṭṭhāya gantuṃ vaṭṭati, āgacchatu vā mā vā, anāpattī’’ti (mahāva. aṭṭha. 207) aṭṭhakathānayaṃ dassetumāha ‘‘ādiṃ tu navamiṃ katvā’’tiādi. Navamiṃ pabhuti ādiṃ katvā, navamito paṭṭhāyāti vuttaṃ hoti. Gantuṃ vaṭṭatīti sattāhakaraṇīyeneva gantuṃ vaṭṭati, tasmā pavāraṇadivasepi tadaheva āgantuṃ asakkuṇeyyaṭṭhānaṃ pavāraṇatthāya gacchantena labbhamānena sattāhakaraṇīyena gantuṃ vaṭṭati. ‘‘Pavāretvā pana gantuṃ vaṭṭati pavāraṇāya taṃdivasasannissitattā’’ti (vajira. ṭī. mahāvagga 207) hi vajirabuddhitthero. So pacchā āgacchatu vā mā vā, doso na vijjatīti yojanā.
「从第九日起可以前往,无论他回来或不回来,皆无罪」,为显示注疏之理趣,故说「但以第九日为始」等。以第九日为始,即从第九日起之义。「可以前往」者,唯以七日事由可以前往,因此,即使在自恣日当天无法回来之处,为自恣而前往者,以所得之七日事由可以前往。「但自恣后可以前往,因依止于自恣之当日」,瓦基拉菩提长老如是说。彼人其后回来或不回来,皆无过失,此为连结之义。
Vassūpanāyikakkhandhakakathāvaṇṇanā. · 瓦萨入住篇集注疏之解释。