Uttaravinicchaya-ṭīkā · 上部抉择复注
Uttaravinicchaya-ṭīkā《后续决择疏》
Ganthārambhakathāvaṇṇanā
论藏开始语句之解释
(Ka)
Devātidevaṃ sugataṃ, devabrhmindavanditaṃ;
天中之天、善逝、为诸天与梵天所礼敬者
Dhammañca vaṭṭupacchedaṃ, natvā vaṭṭātitaṃ gaṇaṃ.
礼敬法与断轮回者、已超越轮回之僧团
(Kha)
（佉）
Vandanāmayapuññena, kammena ratanattaye;
以礼敬所成之福德业、对三宝
Chetvā upaddave sabbe, ārabhissaṃ samāhito.
断除一切障难后,我将热诚专注地开始。
(Ga)
Therena buddhadattena, racitassa samāsato;
对于长老佛授所略作之论,我将随力为其作不混乱之阐释。
Saṃvaṇṇanamasaṃkiṇṇaṃ, uttarassa yathābalaṃ.
对于《伍德拉》(论),我将随力为其作不混乱之阐释。
§1
1. Athāyamācariyo attano viracite vinaye tassupanissaye vinayapiṭake ca bhikkhūnaṃ nānappakārakosallajananatthaṃ parivāraṭṭhakathāyañca āgatavinicchayaṃ saṅgahetvā uttarapakaraṇaṃ vaṇṇayitukāmo paṭhamaṃ tāva antarāyanivāraṇena yathādhippetasādhanatthaṃ ratanattayaṃ vandanto āha ‘‘sabbasattuttama’’ntiādi.
1. 于是,此阿阇梨为了使比库们生起种种善巧,欲阐释《伍德拉论》,该论摄集了自己所造之律、作为其所依之律藏、以及《附随注疏》中所来之决断。首先,为了通过遣除障难而成就所期愿之目的,礼敬三宝而说『一切有情中最胜』等。
Pakaraṇārambhe ratanattayavandanāpayojanaṃ tattha tatthācariyehi bahudhā papañcitaṃ, amhehi ca vinayavinicchayavaṇṇanāyaṃ samāsato dassitanti na taṃ idha vaṇṇayissāma. Pakaraṇābhidheyya karaṇappakārapayojanānipi tattha dassitanayānusārena idhāpi veditabbāni. Sambandhādidassanamukhena anuttānapadavaṇṇanamevettha karissāmi.
在论之开端礼敬三宝之目的,已被诸阿阇梨在各处以多种方式详说,我等亦已在《律决断注疏》中略为显示,故此处不再阐释。论之所诠、作法、目的等,亦应依照彼处所示之方式在此了知。此处我将仅以显示关联等之方式来阐释不明显之词句。
Jinaṃ, dhammañca, gaṇañca vanditvā uttaraṃ dāni karissāmīti sambandho. Kiṃvisiṭṭhaṃ jinaṃ, dhammaṃ, gaṇañca vanditvāti āha ‘‘sabbasattuttama’’ntiādi. Tattha sabbasattuttamanti pañcasu kāmaguṇesu sattā āsattā visattā laggitāti sattā, paramatthato sattapaññattiyā upādānabhūtā upādānakkhandhā vohārato khandhasantatiṃ upādāya paññattā sammuti ‘‘sattā’’ti vuccanti. Te pana kāmāvacarādibhūmivasena, nirayādipadesavasena, ahetukādipaṭisandhivasenāti evamādīhi anantapabhedā. Tesu khīṇāsavānaṃ yathāvuttanibbacanatthena sattavohāro na labbhati. Tathāpi te bhūtapubbagatiyā vā taṃsadisattā vā ‘‘sattā’’ti vuccanti. Sabbe ca te sattā cā ti sabbasattā. Uddhaṭatamattā, uggatatamattā, seṭṭhattā ca uttamo, sabbasattānaṃ lokiyalokuttarehi rūpārūpaguṇehi uttamo, sabbasattesu vā uttamo pavaro seṭṭhoti sabbasattuttamo. ‘‘Jina’’nti etassa visesanaṃ.
「礼敬胜者、法与僧团之后,现在我将造作其余部分」,此为连结。何种殊胜之胜者、法与僧团而礼敬耶?乃说「一切有情中最上」等。其中,「一切有情中最上」者:于五欲功德中执着、深着、系缚者为有情;胜义上,作为有情施设之所依的取蕴,世俗上,依蕴相续而施设的概念称为「有情」。然而彼等依欲界等地、依地狱等处所、依无因等结生等如是等有无量差别。于彼等中,对于漏尽者,以如前所说词义之意义,不得有情之称呼。虽然如此,彼等依曾有之义或相似性而称为「有情」。一切彼等有情,故为一切有情。因超越之义、因超出之义、因最胜之义而为最上,以世间出世间色无色诸功德为一切有情中最上,或于一切有情中最上、最胜、最尊,故为一切有情中最上。此为「胜者」之修饰语。
Punapi kiṃvisiṭṭhanti āha ‘‘dhīra’’nti. Dhī vuccati paññā, tāya īrati vattatīti dhīro, taṃ. Tādibhāvena indakhīlasineruādayo viya aṭṭhalokadhammasaṅkhātena bhusavātena akampiyaṭṭhena, catuvesārajjavasena sadevake loke kenaci akampanīyaṭṭhena ca dhīraṃ, dhitisampannanti attho. Idampi tasseva visesanaṃ.
复次,何种殊胜耶?乃说「坚固者」。慧称为慧,依彼而行、转者为坚固者,彼。以如如性,如因德拉柱、须弥山等,以称为八世间法之强风不可动摇之义,以四无畏之力,于有天之世间无有任何人能动摇之义而为坚固者,具坚固之义。此亦为彼之修饰语。
Vanditvāti kāyavacīmanodvārehi abhivādetvāti attho, yathābhuccaguṇasaṃkittanena thometvā. Sirasāti bhattibhāvanatuttamaṅgena karaṇabhūtena. Iminā visesato kāyapaṇāmo dassito, guṇasaṃkittanena vacīpaṇāmo, ubhayapaṇāmehi nānantariyakatāya manopaṇāmopi dassito ca hoti.
「礼敬」者,以身语意三门礼拜之义,以如实功德之称赞而赞叹。「以头」者,以恭敬心之最上肢体作为工具。以此特别显示身礼拜,以功德称赞显示语礼拜,以二种礼拜之不相离性,意礼拜亦被显示。
Jinanti devaputtakilesābhisaṅkhāramaccukhandhamārasaṅkhāte pañcavidhe māre balavidhamanasamaucchedapahānasahāyavekallanidānopacchedavisayātikkamavasena pañcahi ākārehi jitavāti jino, taṃ.
「胜者」者,对于称为天子魔、烦恼魔、行魔、死魔、蕴魔之五种魔,以力降伏、以平等断除、以舍断、以伴助、以唯一因、以断绝、以超越境界等五种行相而战胜者为胜者,彼。
‘‘Dhamma’’nti etassa nibbacanādivasena atthavinicchayo heṭṭhā dassitova. Adhammaviddhaṃsanti dhammasaṅkhātassa kusalassa paṭipakkhattā adhammo vuccati akusaladhammo, taṃ akusalasaṅkhātaṃ adhammaṃ viddhaṃseti vināseti pajahati tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇappahānenāti adhammaviddhaṃso, sapariyattiko navalokuttaro dhammo. Pariyatti hi pañcannaṃ pahānānaṃ mūlakāraṇattā phalūpacārena tathā vuccati, taṃ adhammaviddhaṃsaṃ. ‘‘Dhamma’’nti etassa visesanaṃ.
「法」一词,以词义等之义理抉择,于下文已显示。「破坏非法」者:因为是称为法之善法的对立面,故称为非法,即不善法;彼破坏、灭除、舍断称为不善之非法,以彼分舍断、镇伏舍断、断除舍断、止息舍断、出离舍断而破坏非法者,即带教理之九出世间法。因为教理是五种舍断之根本原因,故以果之近似而如是称呼,彼破坏非法。此为「法」一词之修饰语。
Gaṇanti aṭṭhannaṃ ariyapuggalānaṃ samūhaṃ, saṅghanti attho. Aṅgaṇanāsananti attano nissayaṃ aṅganti matthentīti aṅgaṇā, kilesā rāgadosamohā, te aṅgaṇe nāseti yathāyogaṃ tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇappahānehi pajahatīti aṅgaṇanāsano, taṃ. ‘‘Gaṇa’’nti etassa visesanaṃ.
「僧团」者,八种圣者补特伽罗之集合,即僧团之义。「灭除垢秽」者:磨损自己所依者为垢,即烦恼、贪嗔痴,彼灭除垢秽,以相应方式,以彼分舍断、镇伏舍断、断除舍断、止息舍断、出离舍断而舍断者为灭除垢秽者,彼。此为「僧团」一词之修饰语。
§2
2. Mayā vinayassa yo sāro vinicchayo racito, tassa vinicchayassāti yojanā. Natthi tassa uttaroti anuttaro, sabbesu vinicchayesu, sabbesaṃ vā vinicchayānaṃ anuttaro uttamo vinicchayoti sabbānuttaro, taṃ. Uttaraṃ pakaraṇaṃ idāni karissāmīti yojanā.
「我所造的律之精要决择」,此处应连接为「彼决择之」。「无有其上」者,即无上,于一切决择中,或于一切诸决择中无上、最上之决择,即一切无上者,彼也。应连接为「我今将造上论」。
§3
3.Bhaṇatoti bhaṇantassa paguṇaṃ vācuggataṃ karontassa. Paṭhatoti paṭhantassa vācuggataṃ sajjhāyantassa. Payuñjatoti tattha pakārena yuñjantassa, taṃ aññesaṃ vācentassa vā. Suṇatoti parehi vuccamānaṃ suṇantassa. Cintayatoti yathāsutaṃ atthato, saddato ca cintentassa. ‘‘Abuddhassa buddhivaḍḍhana’’nti vattabbe gāthābandhavasena vibhattilopo. Abuddhassa bālassa vinaye appakataññuno bhikkhubhikkhunijanassa. Buddhivaḍḍhanaṃ vinayavinicchaye paññāvuddhinipphādakaṃ. Atha vā buddhassa vinicchaye kataparicayattā paññavato janassa buddhivaḍḍhanaṃ buddhiyā paññāya tikkhavisadabhāvāpādanena bhiyyobhāvasādhakaṃ. Paramaṃ uttamaṃ uttaraṃ nāma pakaraṇaṃ vadato kathentassa me mama santikā niratā vinicchaye, tīsu sikkhāsu vā visesena ratā nibodhatha jānātha sutamayañāṇaṃ abhinipphādethāti sotujanaṃ savane niyojeti.
「诵者」,即诵者、令语出者。「读者」,即读者、语出、讽诵者。「运用者」,即于彼以方式运用者,或为他人诵说者。「听者」,即听他人所说者。「思惟者」,即如所闻从义、从词思惟者。「未觉者之智增长」,应说之处,因偈颂结构而省略格位。「未觉者」,即愚者、于律无知之比库比库尼众。「智增长」,即于律决择中产生慧增长者。或者,已觉者、于决择中已作熟习故有慧者之众,「智增长」,即通过令智、慧达到锐利清净状态而成就更多增长者。「最上」,即最上、上,名为论,对说者、讲说者,「我之」,即我处,「专注于决择中」,或特别专注于三学中,「汝等应知」,即应了知,应生起闻所成智,如是劝导听众专注于听闻。