Sabbasaṅkalananayakathāvaṇṇanā · 总摄法论解释
Sabbasaṅkalananayakathāvaṇṇanā一切计算方法之说明
§873
873. Parivāre mukhāgatā katthapaññattivārādayo aṭṭha vārā, teyeva paccaya-saddena yojetvā vuttā aṭṭhapaccayavārāti vibhaṅgadvaye visuṃ visuṃ dassitā soḷasa parivārā assāti soḷasaparivāro, tassa soḷasaparivārassa. Sabbaṃ saṅkalanaṃ nayanti sabbesaṃ vuttānaṃ saṅkalananayānaṃ saṅgahetabbato sabbaṃ saṅkalabhedanaṃ nayaṃ.
在《附随》中所说的「处所施设分」等八分,以及将这些同样的分用「缘」一词连接而说的「八缘分」,在两种分别中分别显示,共有十六附随,故称「十六附随」。「一切集合之道」者,因应摄集一切所说的集合道之故,即一切集合分别之道。
§875
875.Kāyikā chabbidhāti paṭhamapārājikāpatti, kuṭikaraṇe payoge dukkaṭāpatti, ekaṃ piṇḍaṃ anāgate thullaccayāpatti, tasmiṃ āgate saṅghādisesāpatti, vikālabhojane pācittiyāpatti, paṭhamapāṭidesanīyāpattīti chabbidhā.
「身的有六种」者:第一巴拉基咖罪,在建造小屋的方便中有恶作罪,在一块地未来时有土喇吒亚罪,在那块地到来时有桑喀地谢萨罪,在非时食中有巴吉帝亚罪,第一应悔过罪,如是有六种。
Tathā vācasikāpi cāti catutthapārājikā, kuṭiyā kārāpane pubbagatiyo, padasodhammapācittiyaṃ, davakamyatāya hīnena khuṃsanaṃ, tassa dubbhāsitanti tathā chabbidhā.
「同样,语的也有六种」者:第四巴拉基咖罪,在令建造小屋的前行中,在足量的巴吉帝亚,在以下劣物品乞求可欲物时,对那的恶说,如是同样有六种。
Chādentassaca tissoti bhikkhuniyā vajjapaṭicchādikāya pārājikaṃ, bhikkhuno saṅghādisesachādane pācittiyaṃ, attano duṭṭhullacchādane dukkaṭanti tisso ca.
「覆藏者的有三种」者:对覆藏罪过的比库尼有巴拉基咖罪,对比库覆藏桑喀地谢萨有巴吉帝亚罪,对覆藏自己的土喇吒亚有恶作罪,如是有三种。
Pañcasaṃsaggapaccayāti kāyasaṃsagge bhikkhuniyā pārājikaṃ, bhikkhuno saṅghādiseso, kāyena kāyapaṭibaddhe thullaccayaṃ, nissaggiyena kāyapaṭibaddhe dukkaṭaṃ, aṅgulipatodake pācittiyanti kāyasaṃsaggapaccayā pañca āpattiyo.
「五触缘」者:在身触中对比库尼有巴拉基咖罪,对比库有桑喀地谢萨罪,在以身触身相连物有土喇吒亚罪,在以尼萨耆亚触身相连物有恶作罪,在指戳中有巴吉帝亚罪,如是从身触缘有五种罪。
§877
877. Bhikkhuniyā vajjapaṭicchādikāya pārājikaṃ, bhikkhussa saṅghādisesapaṭicchādakassa pācittiyanti duṭṭhullacchādane duve.
对覆藏罪过的比库尼有巴拉基咖罪,对覆藏桑喀地谢萨的比库有巴吉帝亚罪,如是在覆藏土喇吒亚中有二种。
§879
879.‘‘Gāmantare catassovā’’tiādi paṭiniddesato ca viññāyati.
「在村落之间有四条道路」等,从指定中可知。
§881
881.Vajantiyāti gacchantiyā.
881.『前行者』者，行去者也。
§885
885. Yā pana bhikkhunī rattandhakāre appadīpe hatthapāse purisena saddhiṃ yadi sallapeyya, tassā pācitti. Dūre ṭhitā hatthapāsaṃ vijahitvā ṭhitā vadeyya ce, dukkaṭamevāti yojanā.
若比库尼在夜暗无灯之时,于一手臂距离内与男子交谈,犯巴吉帝亚。若站在远处,离开一手臂距离而站立说话,则仅犯恶作。此为连结之义。
§886
886.Yā pana bhikkhunī channe paṭicchannaṭṭhāne divā purisena saddhiṃ assa purisassa hatthapāse ṭhitā vadeyya sallapeyya, tassā pācitti. Hatthapāsaṃ vijahitvā vadeyya ce, dukkaṭamevāti yojanā.
若比库尼在有遮蔽的隐蔽处所,于白天与男子在该男子的一手臂距离内站立说话、交谈,犯巴吉帝亚。若离开一手臂距离而说话,则仅犯恶作。此为连结之义。
§891
891.Sanissaggā ca pācittīti nissajjanavinayakammasahitāyeva pācitti.
「伴随舍弃与巴吉帝亚」者,与舍弃调伏甘马相伴的巴吉帝亚。
§893
893.Idha imasmiṃ sāsane.
「在此」者,在此教法中。
§896
896.Duvinnanti dvinnaṃ.
「二者」,即二人之。
§898
898.Samānasaṃvāsakabhūmi nāma pakatattassa bhikkhuno samānaladdhikassa ekasīmāyaṃ ṭhitabhāvo. Nānāpadaṃ pubbaṃ etissāti nānāpadapubbikā, nānāsaṃvāsakabhūmīti attho . Ukkhittanānāladdhikanānāsīmagatā nānāsaṃvāsakabhūmi. Imā dveyeva saṃvāsakabhūmiyo hi mahesinā kāruṇikena vuttāti yojanā.
「同住地」者,名为已恢复清净之比库与同等获得者,处于同一界内之状态。「异足前行」者,『异足前行于此』之义,即异住地之义。被举罪者、异等获得者、处于异界者,为异住地。此二种住地,实由大仙慈悲者所说,如是连结。
§899
899.Duvinnanti pārivāsikamānattacārīnaṃ dvinnaṃ puggalānaṃ. Dvayātītenāti kāmasukhallikānuyogaattakilamathānuyogasaṅkhātaṃ antadvayaṃ atikkamma majjhimāya paṭipadāya ṭhitena. Atha vā sassatucchedadvayaṃ atikkantena.
「二者」,即别住行者与僧悦行者二人。「已超越二边」者,超越称为欲乐耽溺与自苦折磨之二边,住于中道者。或者,已超越常见与断见二边者。
§900
900. ‘‘Dvaṅgulapabbaparamaṃ ādātabba’’nti ca tatheva ‘‘dvaṅgulaṃ vā dumāsaṃ vā’’ti ca dvaṅgulā duve paññattāti yojanā.
「应取最多二指节」及同样「二指节或二马萨咖」,二指节有二种规定,如是连结。
§905
905. Āṇattiyā manussamāraṇaṃ, āṇattiyā adinnādānampīti yojanā.
「依命令杀人」,依命令不与取,亦如是连结。
§907
907.Tisso obhāsanāyimāti imā tisso methunādhippāyappakāsanā.
「此三种明示」者,此三种明示淫欲意图。
§908
908. Saṅghādiseso eva saṅghādisesatā.
「桑喀地谢萨」即是桑喀地谢萨性。
§910
910.Vanappati nāma pupphaṃ vinā phalantī nigrodhaudumbaraassatthapilakkhakādirukkhajāti, idha pana vanajeṭṭho rakkhitagopitacetiyarukkho vanappatīti adhippāyo. Thullatāti thullaccayaṃ.
「林主」者,名为不开花而结果的榕树、优昙婆罗、菩提树、毕喇叉、迦提罗等树种,然而此处所指的意趣是:林中最尊、受守护保护的制多树,即为林主。「粗重」者,土喇吒亚。
§912
912.Vissaṭṭhīti vissajji sambhavadhātu. Chaḍḍaneti upakkamitvā mocane. ‘‘Harite uccāraṃ passāvaṃ chaḍḍane’’ti padacchedo.
「放出」者,放出、生起之界。「舍弃」者,于着手后的舍离。句读为:「于青草上舍弃大便、小便」。
§913
913. Kiṃ pamāṇametāsanti kittakā.
「这些的量度是什么」者,多少。
§915
915.Bhikkhubhikkhuniyā saddhinti ettha bhikkhūti sāmivacanappasaṅge paccattaṃ, bhikkhunoti attho. Gāthābandhavasena vā vaṇṇalopo.
「比库与比库尼的信」,此中「比库」者,于主格语词的场合,就自身而言,意为比库。或者依偈颂的连结,省略了字母。
§918
918. Dutiyāya hatthapāsakaṃ.
「第二次,一手掌量」。
§922
922. ‘‘Yāvatatiyake tisso āpattiyo’’ti (pari. aṭṭha. 476 atthato samānaṃ) padassa niddese ‘‘thullaccayaṃ siyā saṅgha-bhedakassānuvattino’’ti paṭhanti. ‘‘Tiṇṇaṃ saṅghabhedānuvattākānaṃ kokālikādīnaṃ saṅghādiseso’’ti aṭṭhakathāyaṃ vuttattā tathā pāṭho na gahetabbo.
「至第三次三罪」者,在此句之解释中,有人诵读为「破僧者之随从者应得土喇吒亚」。然因注疏中已说「三位破僧随从者——国咖离咖等——得桑喀地谢萨」,故不应采取如此读法。
§923
923.Yāvatatiyaketi tiṇṇaṃ pūraṇī tatiyā, kammavācā, yāvatatiyāya kammavācāya pariyosāne āpajjitabbā āpatti yāvatatiyakā nāma.
「至第三次」者,三次之满足为第三次,即甘马语。于甘马语至第三次之终了时应犯之罪,名为「至第三次罪」。
§926
926.‘‘Avassutassa…pe… kiñcī’’ti idaṃ garukāpattiyā vatthudassanaṃ. ‘‘Sabbaṃ maṃsaṃ akappiya’’nti idaṃ thullaccayadukkaṭānaṃ vatthudassanaṃ.
「未流出者……乃至……任何」者,此为重罪之事项显示。「一切肉皆不许」者,此为土喇吒亚与恶作之事项显示。
§927
927.‘‘Viññāpetvāna…pe… bhojanampi cā’’ti idaṃ pāṭidesanīyavatthudassanaṃ. ‘‘Lasuṇampi cā’’ti idaṃ pācittiyavatthudassanaṃ. ‘‘Ekato ajjhoharantiyā’’ti padacchedo.
「令告知……乃至……食物亦」者,此为应悔过之事项显示。「蒜亦」者,此为巴吉帝亚之事项显示。「一起吞咽者」为词之分解。
§930
930. Rattacittena itthiyā aṅgajātaṃ olokentassa dukkaṭaṃ vuttanti yojanā.
以染污心观看女人之身分者得恶作,如是所说,此为连结。
§931
931. Sammāvattanāva sammāvattanakā. Tecattālīsa vattanā dvāsītikkhandhakavattānaṃ paripūraṇaṭṭhāne dassitā.
「正行」即「正行者」。四十三种行法,于八十二篇集行法之圆满处已显示。
§932
932. Adassanaapaṭikamme āpannāpattiyā duve puggalā, pāpikāya diṭṭhiyā appaṭinissagge āpannāpattiyā ekoti ime tayo ukkhittapuggalā.
932. 于不见罪不作对治而犯罪者,有二种人;于恶见不舍而犯罪者,有一人。此等为三种被举人。
§934
934.Dūsakoti bhikkhunidūsako. Kaṇṭakoti kaṇṭakasāmaṇero.
934. 「污染者」者,污染比库尼者。「刺」者,刺沙玛内拉。
§937
937.Dadeyyaccevamādikāti ñattikāle ‘‘saṅgho dadeyyā’’tiādibhedā ñattikappanā, ñattikiriyāti attho. Deti saṅgho karotītiādīti kammavācākāle ‘‘saṅgho detī’’ti vā ‘‘karotī’’ti vā ādibhedā vacanakammassa aniṭṭhitattā vippakatapaccuppannaṃ nāma siyā.
937. 「应施与等」者,于白时「僧团应施与」等之分别,为白之施设,白之作为之义也。「施与僧团」「作为」等者,于甘马语时「僧团施与」或「作为」等之分别,因甘马语之未完成故,未完成之现在时名为可有。
§938
938.Dinnaṃ kataṃ paniccādīti kammavācāya niṭṭhitāya ‘‘dinnaṃ saṅghenā’’ti vā ‘‘kataṃ saṅghenā’’ti vātiādivacanaṃ atītakaraṇaṃ nāma siyā.
938. 「已施与」「已作为」「已舍弃」等者,于甘马语完成时「已由僧团施与」或「已由僧团作为」等之言说,过去时作为名为可有。
§939
939.Saṅgheti saṅghamajjhe.
939.『於僧』者，於僧团之中也。
‘‘Kāraṇehi pana dvīhi, saṅgho bhijjati naññathā’’ti kasmā vuttaṃ, nanu ‘‘pañcahupāli, ākārehi saṅgho bhijjati. Katamehi pañcahi? Kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) vuttattā, aṭṭhakathāyañca (pari. aṭṭha. 458) ‘‘pañcahi kāraṇehī’’ti vacanato ca idha imehi dvīheva kāraṇehi saṅghabhedakathanaṃ ayuttanti? Vuccate – nāyuttaṃ pubbapayogakārakavasena vuttattā. Tathā hi aṭṭhakathāyaṃ –
「然而以二因,僧团破裂,非以他」,为何如是说?岂非「伍巴离,以五相僧团破裂。以何等五?以甘马、以诵说、以言说、以随诵、以取筹」如是所说,且于注疏中「以五因」之言说故,于此处仅以此二因说僧团破裂为不合理耶?答曰:非不合理,因以前行作为者而说故。如是于注疏中——
‘‘Kammenāti apalokanādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti kathayanto, tāhi tāhi upapattīhi ‘adhammaṃ dhammo’tiādīni aṭṭhārasa bhedakaravatthūni dīpento. Anussāvanenāti ‘nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ, bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthusāsanaṃ kareyyāti citte uppādetuṃ tumhākaṃ yuttaṃ, kiṃ mayhaṃ avīci nīluppalavanamiva sītalo, kimahaṃ apāyato na bhāyāmī’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhamme katvā ‘gaṇhatha imaṃ salāka’nti salākaggāhena.
「以甘马」者,以求听等四种甘马中的任一甘马。「以诵出」者,以五种巴帝摩卡诵出中的任一诵出。「宣说者」,即说者,以彼彼理由阐明「非法为法」等十八种破僧事。「以劝告」者,以如是方式在耳边作语破:「汝等岂不知我从高贵家族出家,且多闻,像我这样的人,汝等心中应当生起『会作非法非律、违背导师教诫』之念,这是适当的吗?对我而言,无间地狱如青莲花池般清凉,我岂会畏惧恶趣?」以此等方式劝告。「以取筹」者,如是劝告后,支持他们的心,使之不退转,以「取此筹」之取筹。
‘‘Ettha ca kammameva, uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharante tattha rucijananatthaṃ anussāvetvā salākāya gahitāyapi abhinnova hoti saṅgho. Yadā pana evaṃ cattāro vā atireke vā salākaṃ gāhetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karoti, tadā saṅgho bhinno nāma hotī’’ti (pari. aṭṭha. 458) –
「于此,甘马本身或诵出是标准,而宣说、劝告、取筹则是前行部分。因为以阐明十八事的方式宣说时,为了在那里生起欢喜而劝告,即使取了筹,僧团仍未破。但当如是四人或更多人取筹后,作独立的甘马或诵出时,那时僧团才名为已破。」
Vuttattā salākaggāhakammāni dve padhānakāraṇānīti idha tāneva dassitāni.
因已如是说,取筹与甘马二者是主要原因,故于此仅显示这二者。
Nanu ca salākaggāhopi saṅghabhedassa pubbabhāgo vutto, uddesakammāneva padhānabhāvena vuttāni, tasmā kathamassa salākaggāhassa padhānakāraṇabhāvoti? Vuccate – uddesakammānipi salākaggāhe siddhe avassambhavanato atthasādhanapayogena vinā asiddhāneva hontīti so padhānabhāvena idha gahito, uddeso pana paññattakammapubbaṅgamattā kammeneva saṅgahitoti idha visuṃ na vuttoti daṭṭhabbaṃ.
岂非取筹也被说为僧破的前行部分,诵出与甘马才以主要性被说,那么为何此取筹有主要原因性?答曰:诵出与甘马也在取筹成就时才必然发生,若无成就义用的方便则不成就,故彼以主要性在此被取,而诵出因为是施设甘马的前行,故被甘马所摄,因此在此未单独说,应如是见。
§941
941.Payuttāyuttavācāyāti paccayuppādanatthāya payuttā ca sā sakyaputtiyabhāvassa ayuttā ananurūpā cāti payuttāyuttā, sāyeva vācāti payuttāyuttavācā, tāya.
「相应不相应语」者,为了缘的生起而相应,且彼对释迦子性不相应、不适合,故为相应不相应,即彼语,故为相应不相应语,以彼。
§944
944. Yā bhikkhunī viññāpetvā bhuñjati, tassā ca pāṭidesanīyaṃ siyāti yojanā.
「凡比库尼被告知后食用,对她有应悔过」,此为连结。
§945
945.Anāmayoti agilāno.
「无病」者,无疾病也。
§946
946.‘‘Dasasatānī’’tiādigāthāya rattīnanti ettha ‘‘sata’’nti seso. Chādanakiriyāya accantasaṃyoge upayogavacanaṃ. Dasasatāni āpattiyo rattīnaṃ sataṃ chādetvāti yojanā. Evaṃ kattabbayojanāyaṃ –
「十百」等偈颂中,「诸夜」一词,此处「百」为省略。覆藏行为中,极度结合时,用使役语。十百罪,覆藏百夜,如是连结。应如是连结——
‘‘Dasa sataṃ rattisataṃ, āpattiyo chādayitvāna;
「十百夜百,覆藏诸罪已;
Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477) –
住十夜已,别住者应解脱。」
Ayaṃ parivāragāthāpamāṇaṃ. Ekadivasaṃ sataṃsaṅghādisesāpattiyo āpajjitvā dasadivase chādanavasena sataṃdivase sahassasaṅghādisesāpattiyo chādayitvāti attho. Ayamettha saṅkhepattho – yo dasadivase sataṃ saṅghādisesā āpattiyo āpajjitvā dasadivase paṭicchādeti, tena rattisataṃ āpattisahassaṃ paṭicchāditaṃ hotīti. Dasa rattiyo vasitvānāti ‘‘sabbāva tā āpattiyo dasāhapaṭicchannā’’ti parivāsaṃ yācitvā dasa rattiyo vasitvāti attho. Mucceyya pārivāsikoti parivāsaṃ vasanto bhikkhu attanā vasitabbaparivāsato mucceyya, mutto bhaveyyāti attho.
此为《附随》偈颂之量。一日犯百桑喀地谢萨罪,以十日覆藏之方式,于百日中覆藏千桑喀地谢萨罪,此为义也。此中略义为:若于十日犯百桑喀地谢萨罪,于十日中覆藏者,彼覆藏百夜千罪也。「住十夜已」者,「一切彼诸罪皆十日所覆藏」,乞别住已,住十夜已,此为义也。「别住者应解脱」者,住别住之比库,从自己应住之别住中解脱,成为已解脱者,此为义也。
§947
947.Pārājikāni aṭṭhevāti aggahitaggahaṇena. Tevīsa garukāti bhikkhūhi asādhāraṇā bhikkhunīnaṃ dasa, bhikkhunīhi asādhāraṇā bhikkhūnaṃ cha, ubhinnaṃ sādhāraṇā sattāti evaṃ tevīsa saṅghādisesā.
「巴拉基咖唯八」者,以未取而取之方式。「二十三重」者,比库们不共有而比库尼们有十,比库尼们不共有而比库们有六,两者共有者七,如是二十三桑喀地谢萨。
§948
948.Vuttānīti yathāvuttāni nissaggiyāni. Dvecattālīsa hontīti bhikkhuvibhaṅgāgatā tiṃsa, bhikkhūhi asādhāraṇā bhikkhunīnaṃ ādito dvādasa cāti dvācattālīsa nissaggiyāni honti. Aṭṭhāsītisataṃ pācittiyā pubbe dassitāva.
「已说诸」者,如所说的尼萨耆亚诸学处。「有四十二」者,比库分别所说的三十,与比库们不共、比库尼从最初的十二,合为四十二尼萨耆亚学处。八十八百巴吉帝亚已于前文显示。
§949
949.Susikkhenāti suṭṭhu sikkhitaadhisīlāditividhasikkhena bhagavatā.
「善学」者,以世尊所善学的增上戒等三种学。
§950
950.Supaññenāti sobhaṇā dasabalacatuvesārajjachaasādhāraṇādayo paññā yassa so supañño, tena. Yasassināti aṭṭhaariyapuggalasamūhasaṅkhātaparivārayasā ca sabbalokabyāpakaguṇaghosasaṅkhātakittiyasā ca tena samannāgatattā yasassinā. Aḍḍhuḍḍhāni satāni bhavantīti yathādassitagaṇanāya piṇḍavasena paññāsādhikāni tīṇi satāni bhavantīti attho. Supaññena yasassinā gotamena paññattāni sabbāni sikkhāpadāni aḍḍhuḍḍhāni satāni bhavantīti yojanā.
「善慧」者,殊胜的十力、四无畏、六不共等慧为其所有者,为善慧者,以彼。「有名声」者,因具足八圣补特伽罗众所摄的眷属名声,及遍一切世间的功德声所摄的声誉名声,故为有名声者。「有三百五十」者,依所示计数方式,总合而言,有超过五十的三百,此为其义。连接为:由善慧、有名声的果德玛所制定的一切学处,有三百五十。
§951
951.Etesu sikkhāpadesu yo sārabhūto vinicchayo vattabbo, so sakalo mayā samāsena sabbathā sabbākārena vuttoti yojanā.
「于此诸学处中,应说的核心决择,彼一切已由我以略说方式、一切处、一切行相而说」,此为连接。
§952
952.Idaṃ uttaraṃ nāma pakaraṇaṃ.
「此名为后分论」。
§953
953.Tasmāti mayā vicāretvā vuttattāva. Attheti vacanatthabhāvatthādibhede atthe vā. Akkharabandhevāti akkharasaṅkhātapadabandhe vā. Viññāsassa kamepi vāti uddesavasena ganthanikkhepassa kamepi. Kaṅkhā na kātabbāti ‘‘yathāadhippetassa idaṃ vācakaṃ nu kho, avācaka’’nti vā ‘‘idamayuttaṃ nu kho, yutta’’nti vā ‘‘idamadhikaṃ nu kho, ūna’’nti vā ‘‘idamaghaṭṭitakkamaṃ nu kho, ghaṭṭitakkama’’nti vā ‘‘idaṃ viruddhasamayaṃ nu kho, aviruddhasamaya’’nti vā ‘‘idaṃ duruttaṃ nu kho, suvutta’’nti vā ‘‘idaṃ satthakaṃ nu kho, niratthaka’’nti vā kaṅkhā vimati yena kenaci na kātabbā. Bahumānatāti ‘‘vinayo saṃvaratthāyā’’tiādinā (pari. 366) niddiṭṭhapayojanaparamparāya mūlakāraṇattā mahatī sammānā kātabbāti attho.
「因此」者,因已由我审察而说故。「义」者,或于语义、事义等区别的义中。「或于字句结合」者,或于名为字的词句结合中。「对任何了知者」者,对任何以诵持方式的论典省略者。「不应生疑」者,不应以任何方式生起「此是否为如所意图者的能表达,或非能表达」,或「此是否为不相应,或相应」,或「此是否为过多,或不足」,或「此是否为未合顺序,或已合顺序」,或「此是否为相违时机,或不相违时机」,或「此是否为说得不好,或说得好」,或「此是否为有义,或无义」等疑惑、犹豫。「尊重」者,因以「律为防护义」等所说的利益次第,为根本原因故,应作大尊敬,此为其义。
§954
954.Yo bhikkhu sauttaraṃ uttarapakaraṇena sahitaṃ vinayassavinicchayaṃ nāma pakaraṇaṃ jānāti dhammato ceva atthato ca vinicchayato ca sabbathā avabujjhati, so bhikkhu attanā sikkhitabbāya sikkhāya sabbaso viññātattā sikkhāpakena ācariyena vināpi sikkhituṃ samatthoti. Nissayaṃ vimuñcitvāti ācariyupajjhāye nissāya vāsaṃ muñcitvā. Yathākāmaṅgato siyāti yādisā yādisā attanā gāmitā, tattha tattha gamanāraho bhaveyyāti attho.
若比库知晓名为『律之决断』的论书——连同《伍德拉》(Uttara)一起,即与《伍德拉巴咖拉那》(Uttarapakaraṇa)相应者——从法、从义、从决断三方面完全通达,则此比库因自己对应学之学已全然了知,即使无教授学处的老师,亦能自行学习。『舍依止』者,舍离依止老师与伍巴迦亚(upajjhāya,亲教师)而住。『随意所往』者,义为:无论自己前往何处何处,皆应成为前往彼处彼处之有资格者。
§955
955. Nissayaṃ dātukāmena. Saha vibhaṅgena savibhaṅgaṃ. Saha mātikāya samātikaṃ. Idaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ suṭṭhu vācuggataṃ katvā ganthato suṭṭhu paguṇaṃ vācuggataṃ katvā atthato, vinicchayato ca sammā jānitvā evaṃ dātabbanti yojanā.
欲授依止者。『连同分别』者,与分别(vibhaṅga)俱。『连同摄颂』者,与摄颂(mātikā)俱。应如此连结:将此名为『连同《伍德拉》的律决断论书』善作口诵通达,从文句善作极熟练的口诵通达,从义理、从决断正确了知后,应如是授予。
§956-7
956-7.Yo bhikkhu imaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ vācāya paṭhati, manasā cinteti, aññehi vuccamānaṃ suṇāti, atthaṃ paripucchati, paraṃ vāceti, niccaṃ atthaṃ upaparikkhati yathāparipucchitamatthaṃ hetuudāharaṇapavattivasena upagantvā samantato ikkhati paññāya niyameti vavatthapeti, tassa pana bhikkhussa vinayanissitā sabbeva atthā āpattānāpattikappiyākappiyādipabhedā sabbe atthā hatthe āmalakaṃ viya karatale amalamaṇiratanaṃ viya upaṭṭhahanti pākaṭā bhavantīti yojanā. Natthi etassa malanti amalaṃ, amalameva āmalakanti maṇiratanaṃ vuccati.
若比库以语诵读此『连同《伍德拉》的律决断论书』,以意思惟,听闻他人所说,询问义理,教他人诵,恒常审察义理,依因、举例、展开之方式趣入如所询问之义理,从一切方面观察,以慧决定、确立,则对彼比库而言,一切依律而立之义理——犯与不犯、净与不净等之区分——一切义理如手中庵摩罗果,如掌中无垢摩尼宝珠般现起、显明。应如此连结。『此无垢』者,即无垢;无垢即『阿玛拉咖』(āmalaka,庵摩罗果),摩尼宝珠之谓也。
§958
958. Natthi etesaṃ buddhīti abuddhī, abuddhī ca te janā cāti abuddhijanā, abuddhijanānaṃ sāraṃ avasāraṃ osīdanaṃ dadāti ādadāti karotīti abuddhijanasāradaṃ, buddhivirahitānaṃ agādhaṃ gambhīraṃ. Tehi aladdhapatiṭṭhaṃ amatasāgaraṃ saddattharasāmatassa, nibbānāmatassa vā paṭilābhakāraṇattā sāgarasadisaṃ paramaṃ uttamaṃ imaṃ uttaraṃ sāgaraṃ āsannapaccakkhaṃ uttarapakaraṇasaṅkhātaṃ samuddasāgaraṃ sārado hutvā uttaraṃ uttaranto pariyosāpento naro bhikkhu hi yasmā vinayapārago vinayapiṭakassa pariyantaṃ gato hutvā pārago pāraṃ saṃsārassa pārasaṅkhātaṃ nibbānaṃ gacchanto siyā bhaveyyāti yojanā.
『此等无慧』者,即无慧;无慧且彼等人,故为『无慧之人』。『无慧人之深渊』者,给予、取得、造作无慧人之核心、沉没、陷溺处,故名『无慧人之深渊』——于离慧者为无底、深邃者。彼等未得立足之不死海——因真义味之甘露、涅槃之甘露获得之因缘,故如海般,最上、最胜之此『伍德拉海』(Uttara-sāgara)——近前、现前、名为《伍德拉巴咖拉那》之大海——成为有能力者,渡越、完成『伍德拉』之人、比库,实因已达律之彼岸、已到律藏之边际而成彼岸到达者,前往轮回之彼岸——名为彼岸之涅槃——应成、应为。应如此连结。
§959
959.Atoti tasmādeva kāraṇā avapūratorato pāpapūrato nirāsaṅkatāya orato nivatto pāpabhīruko naro tamaṃ vidhūya pāpabhīrukatāya eva cittapariyuṭṭhānavasena uppajjanakaṃ mohandhakāraṃ tadaṅgapahānavasena vidhametvā. Sabbaṅgaṇakammadaṃ sabbesaṃ rāgādīnaṃ aṅgaṇānaṃ kammaṃ tadaṅgādipahānaṃ dadāti āvahatīti ‘‘sabbaṅgaṇakammada’’nti laddhanāmaṃ sukhassa padaṃ lokiyalokuttarassa sukhassa kāraṇaṃ guṇasaṃhitaṃ sīlādīhi atthabhūtehi guṇehi saṃhitaṃ yuttaṃ guṇappakāsakaṃ hitaṃ amatosadhaṃ viya sabbadosasabbabyādhirahitatāya ajarāamatādiguṇāvahattā hitaṃ imaṃ uttaraṃ nāma pakaraṇaṃ sakkaccaṃ ādaro hutvā niccaṃ satataṃ sikkhe ‘‘evaṃ paricayantaṃ karomī’’ti cintetvā ekantena yathāvuttapayojanasādhanayoggaṃ katvā ajjhenādivasena sikkheyya eva, na ajjhupekkhako bhaveyyāti yojanā.
『因此』者,正因彼因缘,远离充满、充满恶、充满罪恶,因无疑惑而远离,退离恶、畏惧恶之人,驱散黑暗——以畏惧恶之故,依心遍满之方式生起之痴暗——依对治断之方式破除。『施予一切垢之业』者,施予、带来一切贪等诸垢之业——对治断等之断,故得名『施予一切垢之业』。乐之足处——世间与出世间乐之因缘,具足功德——与戒等作为实质之功德相应、相合、显示功德,有益——如不死药般,因离一切过失、一切疾病而带来不老、不死等功德故有益。此名为『伍德拉』之论书,应恭敬——成为尊重,恒常、持续地学习——思惟『我如是作熏习』,一向地作成如所说利益之成就所适宜者,应以学习等方式确实学习,不应成为漠视者。应如此连结。
§960
960.Paṭubhāvakare pātimokkhasaṃvarasīlapūraṇe, sāsanapaccatthikābhibhavane ca paṭubhāvaṃ chekattaṃ vesārajjaṃ karoti attānaṃ dhārentānaṃ lajjipuggalānanti paṭubhāvakare parame tatoyeva uttame piṭake vinayapiṭake paṭutaṃ pāṭavaṃ paññākosallaṃ abhipatthayantena paṭunā yatinā nimmalappavattikena paṭunā vidhinā chekena sārena vidhānena idaṃ sauttaraṃ vinayavinicchayapakaraṇaṃ satataṃ nirantaraṃ pariyāpuṇitabbaṃ uggahaṇadhāraṇaparipucchācintanādivasena sikkhitabbanti yojanā.
『于作明利中』——于巴帝摩卡律仪戒之圆满中,于降伏教法敌对者中,作明利、熟练、无畏,持守自己之惭愧人等。『于作明利中』——于最上、由此更最胜之藏、律藏中,希求明利、聪慧、慧之善巧者,应以明利、精勤、清净之行持,以明利、方法、熟练、精要、规则,恒常、无间地学习此『连同《伍德拉》的律决断论书』——依受持、忆持、询问、思惟等方式学习。应如此连结。
Iti uttare līnatthapakāsaniyā · 如是，于后续中显示所隐含之义
Sabbasaṅkalananayakathāvaṇṇanā niṭṭhitā. · 一切计算方法之说明已竟。
Nigamanakathāvaṇṇanā结论之说明
§961-3
961-3. Mahesino tividhassāpi sāsanassa suciraṭṭhitikāmena aticirakālappavattiṃ icchantena dhīmatā pasatthatarañāṇena suddhacittena lābhasakkāranirapekkhatāya parisuddhajjhāsayena buddhadattena buddhadattābhidhānena ācariyavarena racito.
大仙三种教法的长久住世愿求者,希求极长时间流传者,具慧者,以殊胜智,以清净心,以远离利养恭敬的期待,以极清净意乐,名为佛授的老师上首所造。
Pajjavasena ganthato, atthato ceva paramuttaro uttaro vinicchayo antarāyaṃ antarena ajjhattikaṃ, bāhiraṃ vā antarāyaṃ vinā yathā siddhiṃ upāgato pariniṭṭhānaṃ patto, tathā sattānaṃ dhammasaṃyutā kusalūpasaṃhitā saṅkappā manorathā sijjhantu antarāyaṃ vinā nippajjantu, etena uttaravinicchayaracanāmayena mahatā puññodayena catūhi saṅgahavatthūhi janaṃ rañjetīti ‘‘rājā’’ti saṅkhaṃ gato mahīpālo mahiṃ pathavisannissitaṃ janakāyaṃ sammā ñāyena dasa rājadhamme akopento pāletu. Devo pajjunno kāle thāvarajaṅgamānaṃ upayogārahakāle sammā pavassatu avuṭṭhiativuṭṭhikaṃ akatvā sammā pavacchatu.
依次第从文句、从义理而言,最上的上决择,无内在障碍,或无外在障碍而达成就、达圆满,如是愿有情众生与法相应的、与善相连的思惟、愿望成就,无障碍而成办。以此上决择造作所成的大福德生起,以四摄事令众人欢喜,故称为『王』的大地守护者,以正理不动摇十王法而守护依止大地的人众。天神雨神在适时、在动植物需用之时正确降雨,不作无雨与过雨而正确降下。
§964
964.Selindo sinerupabbatarājā yāva tiṭṭhati yāva loke pavattati, cando sakalajanapadanayanasāyano yāva virocati yāva attano sabhāvaṃ joteti, tāva yasassino gotamassa arahato sammāsambuddhassa saddhammo pariyattipaṭipattipaṭivedhavasena tividho saddhammo tiṭṭhatu pavattatu.
须弥山王只要住立、只要在世间流转,月亮作为一切国土眼目的依靠只要照耀、只要显示自己的自性,那么有名声的果德玛阿拉汉正自觉者的正法,以教理、行道、通达三种正法住立、流转。
§965
965. Sīhādīnaṃ, dāhādīnañca bāhirajjhattikānaṃ parissayānaṃ khamanaṃ sahanaṃ abhibhavitvā pavattanaṃ khanti. Soraccanti sobhane ratoti surato, suratassa bhāvo soraccaṃ. Sundaraṃ akhaṇḍatādiguṇasamannāgataṃ sīlaṃ assāti susīlo. Susīlassa bhāvo.
狮子等、烧等外在内在诸怖畏的忍耐、堪忍、克服而行,是忍。『索拉吒』者,于美好中喜乐故为善乐者,善乐者之状态为索拉吒。具足美好的、具备不破等德的戒故为善戒者。善戒者之状态。
Nigamanakathāvaṇṇanā niṭṭhitā. · 结论之说明已竟。
Uttaravinicchayaṭīkā niṭṭhitā. · 《后分别复注》已竟。
Iti vinayatthasārasandīpanī nāma vinayavinicchayavaṇṇanā, · 如是，名为《律义精要阐明》的《律抉择注》，
Līnatthapakāsanī nāma uttaravinicchayavaṇṇanā ca · 以及名为《隐义显明》的《后抉择注》
Samattā. · 圆满完成。
Pacchā ṭhapitagāthāyo
后置的偈颂。
Therena thiracittena, sāsanujjotanatthinā;
以坚固心的长老,为教法照明之故;
Puññavā ñāṇavā sīlī, suhajjo muduko tathā.
具福德者、具智者、持戒者,善友、柔软者,如是
Yo sīhaḷārimaddesu, candimā sūriyo viya;
于狮子洲诸国中,犹如月与日;
Pākaṭo sīvalitthero, mahātejo mahāyaso.
显现的西瓦利长老,大威力者、大名声者。
Tena nītā sīhaḷā yā, idha pattā sudhīmatā;
由彼善慧者所引导的狮子洲语,于此得达;
Esā saṃvaṇṇanā sīha-ḷakkharena sulikkhitā.
此赞颂以狮子洲字母善书写。
Revato iti nāmena, therena thiracetasā;
名为雷瓦达的长老,心坚固者;
Arimaddike rakkhantena, parivattetvāna sādhukaṃ.
在阿利马迪咖守护者,善加转换后。
Likhāpitā hitatthāya, bhikkhūnaṃ arimaddike;
为比库们的利益,在阿利马迪咖令书写;
Esā saṃvaṇṇanā suṭṭhu, sanniṭṭhānamupāgatā;
此赞颂极善,已达成就。
Tatheva sabbasattānaṃ, sabbattho ca samijjhatūti.
如是愿一切有情,于一切处皆成就。