Kammavipattikathāvaṇṇanā · 羯磨失坏论解释
Kammavipattikathāvaṇṇanā业过失论释
§3014
3014. Kammānaṃ vipattiyā dassitāya sampattipi byatirekato viññāyatīti kammavipattiṃ tāva dassetumāha ‘‘vatthuto’’tiādi. Vasati ettha kammasaṅkhātaṃ phalaṃ tadāyattavuttitāyāti vatthu, kammassa padhānakāraṇaṃ, tato vatthuto ca. Anussāvanasīmatoti anussāvanato, sīmato ca. Pañcevāti evakārena kammadosānaṃ etaṃparamataṃ dasseti.
三〇一四、为显示诸业之失坏,由此亦能以反面了知成就,故为先显示业失坏,说「从事」等。此中,业所摄之果住于此,因依彼而有运作,故为事;从事者,即从业之主要原因。从告白界者,即从告白、从界。「五种」者,以「唯」字显示业过失以此为极限。
§3015
3015. Yathānikkhittakammadosamātikānukkame kammavipattiṃ vibhajitvā dassetumāha ‘‘sammukhā’’tiādi. Saṅghadhammavinayapuggalasammukhāsaṅkhātaṃ catubbidhaṃ sammukhāvinayaṃ upanetvā kātabbaṃ kammaṃ sammukhākaraṇīyaṃ nāma.
三〇一五、为依如所安立之业过失母论次第,分别显示业失坏,说「现前」等。应以四种现前调伏——即僧团现前、法现前、律现前、人现前——而作之业,名为应现前作。
Tattha yāvatikā bhikkhū kammapattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti, ayaṃ saṅghasammukhatā. Yena dhammena yena vinayena yena satthusāsanena saṅgho taṃ kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā. Tattha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anussāvanasampadā ca. Yassa saṅgho taṃ kammaṃ karoti, tassa sammukhabhāvo puggalasammukhatā. Evaṃ catubbidhena sammukhāvinayena yaṃ saṅghakammaṃ ‘‘karaṇīya’’nti vuttaṃ, taṃ asammukhā karoti catubbidhalakkhaṇato ekampi parihāpetvā karoti, taṃ kammaṃ vatthuvipannaṃ sammukhāvinayasaṅkhātena vatthunā vekallaṃ ‘‘adhammakamma’’nti pavuccatīti yojanā.
其中,凡应受业之诸比库已来,应与欲者之欲已取来,现前者不反对,此为僧团现前。僧团以何法、以何律、以何导师教而作彼业,此为法现前、律现前。其中,法者,真实之事。律者,即诘问与忆念。导师教者,名为白之成就与告白之成就。僧团为彼作业,彼之现前为人现前。如是以四种现前调伏所说应作之僧团业,若非现前而作,即舍离四种相中之任一而作,彼业从事失坏,以名为现前调伏之事而有缺,说为「非法业」,此为连结。
§3016-8
3016-8. Evaṃ sammukhākaraṇīye vatthuto kammavipattiṃ dassetvā asammukhākaraṇīyaṃ vibhajitvā dassetumāha ‘‘asammukhā’’tiādi.
三〇一六至一八、如是显示应现前作者从事之业失坏后,为分别显示非应现前作,说「非现前」等。
Devadattassa kataṃ pakāsanīyakammañca. Sekkhasammuti ummattakasammutīti yojanā. Avandiyakammaṃ puggalasīsena ‘‘avandiyo’’ti vuttaṃ. Aḍḍhakāsiyā gaṇikāya anuññātā dūtena upasampadā dūtūpasampadā. Iti imāni aṭṭha kammāni ṭhapetvāna sesāni pana sabbaso sabbāni kammāni ‘‘sammukhākaraṇīyānī’’ti sobhanagamanādīhi sugato satthā abrvi kathesīti yojanā.
对迭瓦达德所作之公开甘马。有学认可、疯狂认可,此为连结。不应礼敬甘马,就人而说为「不应礼敬」。在阿达咖西城之妓女所许可、由使者之达上,为使者达上。如是除此八种甘马外,其余一切诸业皆为「应现前作」,善逝导师以善行等而说、而教,此为连结。
§3019-20
3019-20. Evaṃ vatthuto kammavipattiṃ dassetvā ñattito dassetumāha ‘‘ñattito’’tiādi. Vipajjananayāti vinayavipajjanakkamā. Vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho’’ti vadati. Evaṃ vatthuṃ na parāmasati.
三〇一九至二〇、如是显示从事之业失坏后,为从白显示,说「从白」等。失坏方式者,律之失坏次第。不触及事者,为彼作达上等甘马,不触及彼,不取彼之名。应说「尊者们,请僧团听我说,此护法者是具寿护佛之求达上者」,却说「尊者们,请僧团听我说,具寿护佛之求达上者」。如是不触及事。
Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadati. Evaṃ saṅghaṃ na parāmasati.
「不触及僧团」者,不触及僧团之名,不取其名。应说「尊者们,请僧团听我说,此法护」时,却说「尊者们,请听我说,此法护」。如是不触及僧团。
Puggalaṃna parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadati. Evaṃ puggalaṃ na parāmasati.
「不触及人」者,对于求达上者之戒师,不触及彼,不取其名。应说「尊者们,请僧团听我说,此法护是具寿佛护之求达上者」时,却说「尊者们,请僧团听我说,此法护是求达上者」。如是不触及人。
Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati, ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti, ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Evaṃ ñattiṃ na parāmasati.
「不触及白」者,完全不触及白。在白二甘马中,舍置白而仅以甘马语二次作宣告甘马;在白四甘马中亦舍置白而仅以甘马语四次作宣告甘马。如是不触及白。
Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti vadati. Evaṃ pacchā ñattiṃ ṭhapeti. Pañcahetehīti etehi pañcahi kāraṇehi.
「或后置白」者,先以甘马语作宣告甘马后,说「此为白」,再说「僧团认可,故默然,我如是持之」。如是后置白。「以五因」者,以此五种原因。
§3021-2
3021-2. Evaṃ ñattito kammavipattiṃ dassetvā idāni anussāvanato dassetumāha ‘‘anussāvanato’’tiādi. Anussāvanato kammadosā pañca pakāsitāti yojanā. ‘‘Na parāmasati vatthuṃ vā’’tiādīsu vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti (pari. aṭṭha. 485) – ‘‘suṇātu me, bhante saṅgho’’ti paṭhamānussāvane vā ‘‘dutiyampi etamatthaṃ vadāmi… tatiyampi etamatthaṃ vadāmi, ‘‘suṇātu me bhante saṅgho’’ti dutiyatatiyānussāvanesu vā ‘‘ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassā’’ti vadanto vatthuṃ na parāmasati nāma.
如是显示了从白而来的甘马过失后,今为显示从宣告而来的过失,故说「从宣告」等。应连接为:从宣告而来的甘马过失有五种被阐明。「不触及事或」等中,事等应依已说之方式理解。然而,对它们的不触及是这样的:应说「尊者们,请僧团听我说」时,在第一次宣告中,或「我第二次也说此义……我第三次也说此义,尊者们,请僧团听我说」时,在第二、第三次宣告中,或应说「此法护是具寿佛护之求达上者」时,却说「尊者们,请僧团听我说,具寿佛护之」,如是说者名为不触及事。
‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadanto saṅghaṃ na parāmasati nāma.
应说「尊者们,请僧团听我说,此法护」时,却说「尊者们,请听我说,此法护」,如是说者名为不触及僧团。
‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadanto puggalaṃ na parāmasati nāma.
「大德僧团请听我言,此法护是具寿佛护的……」应如是说,却说「大德僧团请听我言,此法护是求达上者」,如此说者,名为不触及人。
Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti. Evaṃ anussāvanaṃ hāpeti. Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.
「失却宣说」者,对整个甘马语完全不作宣说。在白二甘马中,仅保留白文两次;在白四甘马中,仅保留白文四次。如此即失却宣说。又,在白二甘马中,保留一次白文后,宣说一次甘马语时,或遗漏字母,或说错词句,此亦名为失却宣说。而在白四甘马中,保留一次白文后,仅宣说一次或两次甘马语,或遗漏字母或词句,或说错,亦应知为失却宣说。
Duruttaṃ karotīti ettha pana ayaṃ vinicchayo (pari. aṭṭha. 485) – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –
「说错」者,此处判定如下:凡应说某字母时却说另一字母,此名为说错。因此,作甘马语的比库,对于此……
‘‘Sithilaṃ dhanitañca dīgharassaṃ;
「松弛、紧密与长短;
Garukaṃ lahukañca niggahitaṃ;
「重、轻与鼻音;
Sambandhaṃ vavatthitaṃ vimuttaṃ;
「连结、确定与分离;」
Dasadhā byañjanabuddhiyā pabhedo’’ti. (pari. aṭṭha. 485) –
「字相智有十种差别」(《巴利注疏》485)——
Vutto , ayaṃ suṭṭhu upalakkhetabbo.
此说已述,应善加把握。
Ettha hi sithilaṃ nāma pañcasu vaggesu paṭhamatatiyaṃ. Dhanitaṃ nāma tesveva dutiyacatutthaṃ. Dīghanti dīghena kālena vattabbaṃ ākārādi . Rassanti tato upaḍḍhakālena vattabbaṃ akārādi. Garukanti dīghameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassa, yassa nakkhamatī’’ti evaṃ saṃyogaparaṃ katvā vuccati. Lahukanti rassameva, yaṃ vā ‘‘āyasmato buddharakkhitatherassa, yassa na khamatī’’ti evaṃ asaṃyogaparaṃ katvā vuccati. Niggahitanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena anunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā ‘‘tuṇhassā’’ti vā ‘‘tuṇhissā’’ti vā vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vā ‘‘tuṇha assā’’ti vā vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.
此中,所谓「松」者,在五组中的第一、第三音。所谓「紧」者,在这些组中的第二、第四音。所谓「长」者,以长时间发出的阿长音等。所谓「短」者,以其半时间发出的阿短音等。所谓「重」者,即长音,或如「具寿佛护长老的,对谁不适合」这样连接后发出。所谓「轻」者,即短音,或如「具寿佛护长老的,对谁不适合」这样不连接后发出。所谓「闭」者,以诸发音器官闭合、不释放、以不开口、作鼻音而发出。所谓「连」者,与后词连接,如说「图尼阿萨」或「图尼伊萨」。所谓「断」者,与后词不连接而切断,如说「图尼 阿萨」或「图纳 阿萨」。所谓「开」者,诸发音器官不闭合、释放、以开口、不作鼻音而发出。
Tattha ‘‘suṇātu me’’ti vattabbe ta-kārassa tha-kāraṃ katvā ‘‘suṇāthu me’’ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma, tathā ‘‘pattakallaṃ, esā ñattī’’ti vattabbe ‘‘patthakallaṃ, esā ñatthī’’tiādivacanañca. ‘‘Bhante saṅgho’’ti vattabbe bhakāraghakārānaṃ bakāragakāre katvā ‘‘bante saṃgo’’ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. ‘‘Suṇātu me’’ti vivaṭena mukhena vattabbe pana ‘‘suṇaṃtu me’’ti vā ‘‘esā ñattī’’ti vattabbe ‘‘esaṃ ñattī’’ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. ‘‘Pattakalla’’nti avivaṭena mukhena anunāsikaṃ katvā vattabbe ‘‘pattakallā’’ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma. Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati.
其中,应说「苏那图 梅」时,将塔音作为塔哈音而说「苏那图 梅」,此名为将松作紧,同样应说「巴德咖喇」、「埃萨 尼亚提」时说「巴塔咖喇」、「埃萨 尼亚提」等语。应说「班帖 桑喀」时,将帕音、喀音作为巴音、嘎音而说「班帖 桑喀」,此名为将紧作松。然而应以开口说「苏那图 梅」时,却以不开口作鼻音说「苏南图 梅」,或应说「埃萨 尼亚提」时说「埃桑 尼亚提」,此名为将开作闭语。应以不开口作鼻音说「巴德咖喇」时,却以开口不作鼻音说「巴德咖喇」,此名为将闭作开语。如是应作松时作紧,应作紧时作松,应作开时作闭,应作闭时作开,这四种字相在甘马语内破坏甘马。如是说者,应说某音时说另一音,称为作恶说。
Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati , tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati, sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.
然而在其余长、短等六种字相中,长处即长,短处即短,如是在各处发出该音本身,不破坏依次而来的传承,应作甘马语。然而若不如是作,应说长时说短,或应说短时说长,同样应说重时说轻,或应说轻时说重,或应说连时说断,或应说断时说连,即使如是说,甘马语也不破坏。这六种字相不破坏甘马。
Yaṃ pana suttantikattherā ‘‘da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati, tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī’’ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.
然而经师长老们说「达音变成塔音,塔音变成达音,吒音变成扎音,扎音变成吒音,亚音变成咖音,咖音变成亚音,因此应说达音等时,塔音等语不违反」,此到达甘马语时不适当。因此持律者既不应将达音作塔音……也不应将咖音作亚音。应依巴利语考察词源,避免十种字相词源中所说的过失而作甘马语。否则即名为损坏听闻。
Asamaye sāvetīti sāvanāya akāle anavakāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti. Tenāha – ‘‘evaṃ pana vipajjanti, anussāvanatopi cā’’ti.
「非时告知」者,于告知之非时、非场合,舍弃白而先作不告知甘马,后方设白。如是以此五种方式,由不告知故,诸甘马败坏。故说:「如是败坏者,亦由不告知」。
§3023
3023. Evaṃ anussāvanato kammavipattiṃ dassetvā sīmato kammavipatti uposathakkhandhakakathāya vuttanayā evāti tameva atidisanto āha ‘‘ekādasahi…pe… mayā’’ti. Kammadosoyeva kammadosatā. Tāva paṭhamaṃ.
如是显示由不告知而生之甘马败坏后,由界而生之甘马败坏,如伍波萨他篇集所说之方式,为指示彼,说「以十一种……乃至……由我」。甘马之过失即是甘马过失性。此为第一。
§3024-7
3024-7. Evaṃ sīmato kammavipattiṃ atidesato dassetvā idāni parisavasena dassetumāha ‘‘catuvaggenā’’tiādi. Kammapattāti ettha ‘‘cattāro pakatattā’’ti seso. Yathāha – ‘‘catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammapattā’’ti (pari. 497). Ettha ca pakatattā nāma anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū. Kammapattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ karīyati, na tesaṃ chando vā pārisuddhi vā eti. Anāgatāti parisāya hatthapāsaṃ anāgatā. Chandoti ettha ‘‘chandārahāna’’nti seso. Yathāha ‘‘avasesā pakatattā chandārahā’’ti. Iminā ayamattho dīpito hoti – ‘‘avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti, chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhatī’’ti. Sammukhāti sammukhībhūtā.
如是指示显示由界而生之甘马败坏后,今为依众而显示,说「以四众」等。「甘马适格者」,此处「四人为本性者」是省略。如说:「于四众所作之甘马中,四位比库为本性者、甘马适格者」。此中,所谓本性者,即未被驱摈、未被逐出、戒清净之四位比库。甘马适格者,即甘马之应受者、相应者、主人。非彼等不作彼甘马,非彼等之欲或清净而来。「未到」者,未到众之手臂范围。「欲」,此处「应受欲者」是省略。如说:「其余者为本性者、应受欲者」。以此显示此义:「其余者,即使有千人之多,若为同一住处者,皆为应受欲者,给与欲清净后,来或不来,甘马仍成立」。「现前」者,已成现前。
Tivaṅgikoti kammapattānāgamanachandānāharaṇapaṭikkosanasaṅkhātaaṅgattayayutto. Doso kammavipattilakkhaṇo. Parisāya vasā siyāti parisavasena hoti.
「三支」者,具足甘马适格者不来、不持欲、反对三种支分。过失,以甘马败坏为相。「由众而有」者,依众而生。
Paṭisedhentīti paṭikkosanti. Dutiye catuvaggike kamme duvaṅgiko doso parisāya vasā siyāti yojanā.
「反对」者,即反对。「于第二四众甘马中,二支过失由众而有」,是连接。
Ettha etasmiṃ tatiye catuvaggike paṭikkosova atthi, na itare parisadosāti ekaṅgiko doso parisāya vasā siyāti yojanā. Duvaṅga yuttaparisādosassa dutiyaṃ desitattā duvaṅga yuttaparisādoso ‘‘dutiyo’’ti vutto. Tathā tatiyaṃ desitattā ekaṅgayutto tatiyo veditabbo. Imameva nayaṃ pañcavaggādisaṅghattayassa atidisanto āha ‘‘evaṃ…pe… tividhesupī’’ti. Ādi-saddena dasavaggavīsativaggasaṅghānaṃ gahaṇaṃ.
「此中」,于此第三四众中,唯有反对,无其余众过失,故「一支过失由众而有」,是连接。因于第二处说示具二支之众过失,故具二支之众过失称为「第二」。如是,因于第三处说示,具一支者应知为第三。为指示此同一方式于五众等三种僧团,说「如是……乃至……于三种中亦」。以「等」字摄取十众、二十众僧团。
§3028
3028. Evaṃ catūsu saṅghesu catunnaṃ tikānaṃ vasena parisato kammavipattiyā dvādasavidhataṃ dassetumāha ‘‘catutthikā’’ti. Anuvādena ‘‘dasa dve siyu’’nti vidhīyati. Parisāvasā catutthikā dosā dasa dve dvādasa siyunti yojanā. Etthāti etesu ‘‘vatthuto’’tiādinā vuttesu pañcasu kammadosesu, niddhāraṇe bhummaṃ. ‘‘Parisāvasā’’ti idaṃ niddhāretabbaṃ. Kammānīti apalokanādīni cattāri. Ettha ca catuvaggādikaraṇīyesu kammesu pakatattena kammavācaṃ sāvetvā katameva kammaṃ kammapattena kataṃ hoti. Kammapatte pakatatte ṭhapetvā apakatattena kenaci, kevaleneva kammavācaṃ sāvetvā kataṃ apakatattakammapattalakkhaṇābhāvā, kammapattena ca kammavācāya assāvitattā anussāvanadosena vipannaṃ hotīti veditabbaṃ. Teneva porāṇakavinayadharattherā kammavipattisaṅkāparihāratthaṃ dvīhi tīhi ekato kammavācaṃ sāvayanti. Ayamettha saṅkhepo, vitthāro pana parivārāvasāne pāḷiyā (pari. 482 ādayo) vā aṭṭhakathāya (pari. aṭṭha. 482 ādayo) ca gahetabbo.
3028. 如是,为了显示在四种僧团中,依四种三法的方式,由于集会与甘马过失而有十二种性,故说「四种」。以随文解释,规定「应有十、二」。连接为:依集会的四种过失,应有十、二,即十二。「于此」者,在这些以「由事」等所说的五种甘马过失中,为分离格的地格。「依集会」,此为应分离者。「诸甘马」者,求听等四种。于此,在应以四人等作的诸甘马中,以本性的状态宣说甘马语而作的甘马本身,即是以甘马成就而作的。在甘马成就中,除了本性的状态之外,以非本性的状态,仅仅以某种方式宣说甘马语而作的,由于缺乏非本性状态的甘马成就之相,且由于甘马语未被宣说,故应知以未宣说之过失而成为过失。正因如此,古代持律长老们为了避免甘马过失的疑虑,以二人、三人一起宣说甘马语。此为此处的摄要,详说则应从《附随》末尾的圣典或注疏中取得。
Kammavipattikathāvaṇṇanā. · 业过失论释。