Mūlasikkhā-ṭīkā · 根本学复注
Mūlasikkhā-ṭīkā根学复注
Ganthārambhakathā
论书开始语
Sabbakāmadadaṃ sabbaratane ratanattayaṃ;
施与一切欲求者、以一切宝为宝者——三宝;
Uttamaṃ uttamataraṃ, vanditvā vandanārahaṃ.
最上、更最上、应受礼敬者,我礼敬已。
Caraṇe brahmacārīnaṃ, ācariyānaṃ siraṃ mama;
将我头置于梵行者之足、诸老师之足;
Ṭhapetvāna karissāmi, mūlasikkhatthavaṇṇanaṃ.
置已,我将作根本学处义理之阐释。
Ganthārambhakathāvaṇṇanā
论书开始语之解释
Tatthādo tāva sabbasakkatassa sabbasattuttamassa satthuno paṇāmaṃ dassento āha ‘‘natvā nātha’’ntyādi. Nāthaṃ catūhi nāthaṅgehi samannāgataṃ bhagavantaṃ natvā vanditvā ādo ādimhi upasampannato paṭṭhāya navakena bhikkhunā adhunā pabbajitena upasampannena mūlabhāsāya māgadhabhāsāya sikkhituṃ samāsato saṅkhepena mūlasikkhaṃ ahaṃ pavakkhāmīti piṇḍattho.
于此,首先显示对一切恭敬者、一切有情最上者、导师的礼敬,说「礼敬怙主」等。礼敬怙主——礼敬具足四种怙主支的世尊。从初——从达上时开始,由新比库,即现今出家、达上者,以摘要、简略的方式,以根本语言、马嘎达语学习根本学,我将宣说——此为总义。
Ayaṃ pana avayavattho – natvāti tanninnatappoṇatappabbhāro hutvā kāyavacīmanodvārehi vanditvāti attho. Nāthatīti nātho, veneyyānaṃ hitasukhaṃ mettāyanavasena āsīsati patthetīti attho, atha vā nāthati veneyyagate kilese upatāpetīti attho, nāthati vā yācatīti attho. Bhagavā hi ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyā’’tiādinā (a. ni. 8.7) sattānaṃ taṃ taṃ hitappaṭipattiṃ yācitvāpi karuṇāya samussāhito te tattha niyojeti. Paramena vā cittissariyena samannāgato sabbasatte īsati abhibhavatīti paramissaro bhagavā ‘‘nātho’’ti vuccati. Sabbo cāyamattho saddasatthānusārato veditabbo. Pavakkhāmīti pakārena kathessāmi. Mūlasikkhāti adhisīlaadhicittaadhipaññāvasena tissopi sikkhā, upasampannassa suppatiṭṭhitabhāvasādhanaṭṭhena mūlā ca sā sikkhitabbato sikkhā cāti mūlasikkhā. Ganthavasenettha saṅkhipitvā vuttattā taddīpano gantho ‘‘mūlasikkhā’’ti vuccati.
此为分别义:「礼敬」者,成为倾向于彼、倾注于彼、趋向于彼者,以身、语、意三门礼敬之义。「怙主」者,为怙主,以慈爱之船为所调伏者祝愿利益与安乐之义;或者,「怙主」者,热恼所调伏者中的烦恼之义;或者,「怙主」者,乞求之义。世尊以「善哉,诸比库,比库应时时观察自己的成就」等,为诸有情乞求各种利益行道,以悲悯激励,使彼等投入于此。或者,具足最上心自在,统御、制伏一切有情,故最上自在者世尊被称为「怙主」。此一切义应依声论随顺而知。「我将宣说」者,我将以方式而说。「根本学」者,以增上戒、增上心、增上慧为三学,对于达上者,因是成就善安立状态之义故为根本,又因应学故为学,故为根本学。此处以论典方式简略而说,故显示彼之论典被称为「根本学」。
Tattha katamaṃ sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgaaṭṭhaṅgadasaṅgasīlaṃ tāva sīlameva. Pātimokkhasaṃvarasīlaṃ pana ‘‘adhisīla’’nti vuccati. Tañhi sūriyo viya pajjotānaṃ, sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha nādhippetaṃ. Na hi taṃ sikkhanto methunaṃ dhammaṃ paṭisevati. Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittameva. Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana ‘‘adhicitta’’nti vuccati. Tañhi sabbalokiyacittānaṃ adhikañceva uttamañca. Tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha nādhippetaṃ. Na hi taṃ sikkhanto methunaṃ dhammaṃ paṭisevati. ‘‘Atthi dinnaṃ, atthi yiṭṭha’’ntiādinayappavattaṃ kammassakatāñāṇaṃ paññā, tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ ‘‘adhipaññā’’ti vuccati. Sā hi sabbalokiyapaññānaṃ adhikā ceva uttamā ca. Tatopi ca maggaphalapaññāva adhipaññā, sā pana idha nādhippetā. Na hi taṃ sikkhanto methunaṃ dhammaṃ paṭisevati.
于此,何为戒?何为增上戒?何为心?何为增上心?何为慧?何为增上慧?答曰:五支、八支、十支戒仅是戒。巴帝摩卡律仪戒则被称为「增上戒」。彼如太阳于诸灯,如须弥于诸山,于一切世间戒中既殊胜又最上。于巴帝摩卡律仪中,唯与道果相应之戒为增上戒,然此处不意指彼。因学习彼者不行淫法。欲界八善心与世间八等至心合为一者,仅是心。引发观之八等至心则被称为「增上心」。彼于一切世间心中既殊胜又最上。于彼中,唯道果心为增上心,然此处不意指彼。因学习彼者不行淫法。「有布施、有供养」等方式而转起的业有者智为慧,然辨别三相行相的观智被称为「增上慧」。彼于一切世间慧中既殊胜又最上。于彼中,唯道果慧为增上慧,然此处不意指彼。因学习彼者不行淫法。
Tāsu tīsu adhisīlasikkhā cārittavārittavasena duvidhampi sīlaṃ yathānusiṭṭhaṃ paṭipajjamānena, tappaṭipakkhe kilese tadaṅgappahānavasena pajahantena sikkhitabbā. Adhicittasikkhā yathāvuttesu ārammaṇesu abhiyogavasena jhānappaṭipakkhānaṃ nīvaraṇagaṇānaṃ vikkhambhanappahānaṃ kurumānena sikkhitabbā. Adhipaññāsikkhā pana yathānurūpaṃ tadaṅgappahānasamucchedavasena sānusaye kilese samucchindantena sikkhitabbā. Tasmā suppatiṭṭhitabhāvasādhanaṭṭhena mūlā ca sā sikkhitabbato sikkhā cāti mūlasikkhā, kammavacanicchāyaṃ ‘‘mūlasikkha’’nti vuttaṃ.
于此三者中,增上戒学——以止持与作持为二种戒,依所教而行者,以彼对治断之方式舍断烦恼而应学。增上心学——于所说诸所缘中,以专注方式,作禅那对治之诸盖众的镇伏断者而应学。增上慧学——依适当方式,以彼分断与根除之方式,根除有随眠之烦恼者而应学。故因是成就善安立状态之义故为根本,又因应学故为学,故为根本学,于甘马语愿中说「根本学」。
Samāsīyate saṅkhipīyateti samāso, tato samāsato. Samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tattha sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā, chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena saṅghena tīhi anussāvanāhi ekāya ñattiyā kātabbakammasaṅkhātena ñatticatutthena dhammikena vinayakammena vatthuñattianussāvanasīmāparisāsampattisampannattā akopetabbataṃ, appaṭikkositabbataṃ upagatena ṭhānārahena kāraṇārahena satthusāsanārahena upasampanno nāma, uparibhāvaṃ samāpanno pattoti attho. Bhikkhubhāvo hi uparibhāvo. Tañcesa yathāvuttena kammena samāpannattā ‘‘upasampanno’’ti vuccati, tena bhikkhunā. Ūnapañcavassatāya navako, tena navakena adhunā pabbajitena, acirapabbajitenāti vuttaṃ hoti. Ādoti ādimhiyevāti attho, ādito paṭṭhāyāti vā. Api ca thero ‘‘ādo’’ti vacanena saddhāpabbajitānaṃ kulaputtānaṃ ālasiyadosena, appaṭipajjantānaṃ aññāṇadosena ca aññathā paṭipajjantānaṃ saṃvegaṃ janeti. Kathaṃ? Atidullabhaṃ khaṇaṃ samavāyaṃ paṭilabhitvā taṅkhaṇaṃ na kusītena vā niratthakakathāpasutena vā vītināmetabbaṃ, kiṃ kātabbaṃ? Ādito paṭṭhāya nirantarameva tīsu sikkhāsu ādaro janetabboti.
被摘要、被简略者为摘要,故「以摘要」。以和合僧团、以白四甘马、以不可破、以合理而达上者为比库。于此,以一切边际方式,于五众应作之甘马中,凡若干比库为甘马所及者,因彼等已到,因应与欲者之欲已取来,因现前者不反对,故于一甘马中达到和合状态的僧团,以三次告白、一次白、所作甘马所摄的白四、如法的律甘马,因具足事、白、告白、界、众会之圆满,故达到不可动摇性、不可反对性,达到合理、有因、合于导师教,名为达上者,达到上位、获得之义。比库性即上位。又彼以所说甘马达到故被称为「达上者」,由彼比库。以未满五瓦萨为新,故由新者,现今出家者,即不久出家者,如是所说。「从初」者,即从初时之义,或从初开始。又长老以「从初」一语,为信出家之善男子,以懈怠过失、以不行道者之无知过失而异行者,生起悚惧。如何?获得极难得之刹那、因缘,彼刹那不应以懈怠或沉溺无义语而度过,应作何事?从初开始,无间地于三学中应生起恭敬。
‘‘Sā māgadhī mūlabhāsā, narā yāyādikappikā;
「彼马嘎达语为根本语言,诸人于彼为初始适宜者;
Brahmāno cassutālāpā, sambuddhā cāpi bhāsare’’ti. –
『梵天不从闻而说,诸正自觉者亦说』。
Vacanato mūlabhāsāyāti māgadhamūlāya bhāsāya, sabhāvaniruttiyā bhāsāyāti vuttaṃ hoti. Sikkhitunti uggaṇhituṃ.
『从语言而言,根本语』者,即马嘎达根本语,自性语言之语,如是所说。『学习』者,即受持之义。
1. Pārājikaniddesavaṇṇanā一、巴拉基咖解说之阐释
§1
1. Idāni sabbasikkhānaṃ pana mūlabhūtattā adhisīlasikkhāva paṭhamaṃ vuttā, tatrāpi mahāsāvajjattā, mūlacchejjavasena pavattanato ca sabbapaṭhamaṃ pārājikaṃ jānitabbanti dassento ‘‘saṃ nimitta’’ntyādimāha. Tattha maggattaye saṃ nimittaṃ pavesanto bhikkhu cutoti attho. Saṃ nimittanti attano aṅgajātaṃ, sabbantimena paricchedena ekatilabījamattampi attano aṅgajātanti vuttaṃ hoti. Bhikkhūti anikkhittasikkho. Maggattayeti ettha manussāmanussatiracchānagatānaṃ vasena tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthubhūtānaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesaṃ vaccapassāvamukhamaggavasena tayo maggā. Tattha manussitthiyā tayo, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava , tathā manussubhatobyañjanakādīnaṃ. Manussapaṇḍakādīnaṃ pana vaccamukhamaggavasena dve dveti cha, tathā manussapurisādīnanti sabbesaṃ vasena tiṃsa maggā honti. Te sabbe pariggahetvā idha ‘‘maggattaye’’ti vuttaṃ, tasmiṃ maggattaye, dvādasannaṃ sattānaṃ tīsu maggesu yattha katthaci maggeti attho. Cutoti sakkattā vā brahmattā vā cutasatto viya sāsanato cuto hoti, pārājiko hotīti attho.
现在,因一切学处之根本性故,增上戒学首先被说。于其中,因极大罪过性,及以断根方式而转起故,应知巴拉基咖为最初,为示此义故说『自相入』等。其中,『比库将自相入于三道』者,义为堕落。『自相』者,自己之肢体,以一切边际之限定,乃至一胡麻子许之自己肢体,如是所说。『比库』者,未舍学者。『三道』者,此中依人、非人、畜生之故有三女,三二根者,三般哒咖,三男子,成为巴拉基咖事之相的所依有十二有情。彼等依大便道、小便道、口道有三道。其中人女有三道,非人女有三道,畜生女有三道,如是九道,如是人二根者等亦然。人般哒咖等则依大便道、口道各有二道,如是六道,如是人男子等亦然,一切合计有三十道。摄取彼一切,此中说『三道』,于彼三道中,十二有情之三道中,于任何何处之道,此为义。『堕落』者,如从萨咖天或梵天堕落之有情,从教法堕落,成为巴拉基咖,此为义。
Idāni pavesanaṃ nāma na kevalaṃ attupakkameneva hoti, parūpakkamenāpi hoti, tatthāpi sevanacitte sati pārājiko hotīti dassanatthaṃ ‘‘pavesanā’’tyādi vuttaṃ. Tassattho – yo bhikkhu pavesanaṭṭhitauddharaṇapaviṭṭhakkhaṇesu aññataraṃ khaṇaṃ cepi sādiyaṃ sādiyanto sacepi tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpento, cuto pārājiko hoti. Yo pana sabbaso asādiyanto āsīvisamukhaṃ aṅgārakāsuṃ paviṭṭhaṃ viya ca maññati, so nipparādho hoti. Ettha pana ṭhitaṃ nāma sukkavissaṭṭhisamayappattaṃ. Paṭhamapārājikaṃ.
现在,名为插入者,不仅以自己之努力而有,以他人之努力亦有,于其中若有受用心时亦成巴拉基咖,为示此义故说『插入』等。其义为:若比库于插入、住立、拔出、已入诸刹那中,即使某一刹那,若受用而受用者,若于彼刹那生起受用心,则堕落成巴拉基咖。然而完全不受用者,如视为已入毒蛇口或炭坑,彼无罪。然此中名为住立者,即达到精液流出时。第一巴拉基咖。
§2-7
2-7. Idāni dutiyaṃ dassetuṃ ‘‘adinnaṃ mānusaṃ bhaṇḍa’’ntyādimāha. Tattha yo bhikkhu adinnaṃ mānusaṃ garukaṃ bhaṇḍaṃ pañcavīsāvahāresu yena kenaci avahārena ādiyanto cuto bhaveti sambandho. Adinnanti yaṃ kiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, taṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ, anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. Manussassa idanti mānusaṃ, manussasantakaṃ, ‘‘bhaṇḍa’’ntiminā tulyādhikaraṇaṃ . Theyyāyekenāti theyyāya ekena, ekena avahārenāti attho. Liṅgabhedaṃ katvā vuttaṃ. ‘‘Theyyā kenacī’’ti vā pāṭho. Tattha thenoti coro, thenassa bhāvo theyyā, karaṇatthe cetaṃ paccattavacanaṃ, tasmā kenaci theyyena avahārenāti attho. Ādiyanti ādiyanto gaṇhanto. Pañcavīsāvahāresūti pañcapañcake samodhānetvā pañcavīsati avahārā. Tattha pañcapañcakāni nāma nānābhaṇḍapañcakaṃ ekabhaṇḍapañcakaṃ sāhatthikapañcakaṃ pubbappayogapañcakaṃ theyyāvahārapañcakanti.
现在,为示第二故说『未给与之人的物品』等。其中,若比库取未给与之人的重物品,以二十五种取法中任何一种取法而取者,则堕落,此为连结。『未给与』者,任何他人所有之有主物品,彼等诸主人以身或以语未给与,故为未给与,未舍弃、未放弃、守护、保护、执为我所、他人所有。『人的此』者为人的,人所有之,与『物品』一词同格。『以盗一』者,以盗之一,以一种取法,此为义。作性别差异而说。或有读本为『以盗任何』。其中『盗者』即贼,贼之状态为盗,此为作格义之反身语,故义为以任何盗之取法。『取』者,取者、拿者。『二十五种取法中』者,合五个五组为二十五种取法。其中五个五组者,名为种种物品五组、单一物品五组、亲手五组、预先准备五组、盗取法五组。
Tattha saviññāṇakāviññāṇakamissakabhaṇḍavasena nānābhaṇḍapañcakaṃ, saviññāṇakabhaṇḍavasena ekabhaṇḍapañcakaṃ. Tattha nānābhaṇḍavasena tāva evaṃ veditabbo – yo ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa. Aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa. Upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa. ‘‘Sahabhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa. Thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa. Ayamettha nānābhaṇḍavasena yojanā. Ekabhaṇḍavasena pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ kopeti vā ṭhānā cāveti vāti. Ayamettha ekabhaṇḍavasena yojanā.
其中依有识、无识、混合物品之故为种种物品五组,依有识物品之故为单一物品五组。其中依种种物品之故,首先应如是知:若侵占园林,犯恶作。令主人生疑,犯土喇吒亚。主人『将非我所有』而放弃责任,犯巴拉基咖。搬运他人物品者,以盗心触头上之担,犯恶作。摇动,犯土喇吒亚。卸下肩,犯巴拉基咖。被说『给我物品』时,对寄放之物品说『我不取』,犯恶作。令主人生疑,犯土喇吒亚。主人『将不给我』而放弃责任,犯巴拉基咖。『将带同物品搬运者』而移第一足,犯土喇吒亚。移第二足,犯巴拉基咖。以盗心触陆地之物品,犯恶作。摇动,犯土喇吒亚。从处所移动,犯巴拉基咖。此为此中依种种物品之故的配合。然依单一物品之故,则以如所说之侵占等方式,取有主之奴仆或畜生,或搬运,或运走,或改变威仪,或从处所移动。此为此中依单一物品之故的配合。
Pañca avahārā sāhatthiko āṇattiko nissaggiyo atthasādhako dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassa. Atthasādhako nāma ‘‘asukaṃ bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle, ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabboti idaṃ sāhatthikapañcakaṃ.
五种盗取者:亲手者、教令者、投掷者、成办者、卸担者。其中,亲手者,谓亲手盗取他人之物。教令者,谓教令他人『盗取某人之物』。投掷者,谓站在内关税处,将物投掷至外关税处,犯巴拉基咖。成办者,谓教令『当你能够时,盗取某物』。其中,若他人无障碍地盗取该物,则教令者于教令之刹那即成巴拉基咖,而盗取者则于盗取之时,此为成办者。卸担者,则应依寄托物之方式而知。此为亲手等五种。
Aparepi pañca avahārā pubbappayogo sahappayogo saṃvidhāvahāro saṅketakammaṃ nimittakammanti. Tattha āṇattivasena pubbappayogo veditabbo, ṭhānācāvanavasena sahappayogo. Saṃvidhāvahāro nāma sambahulā bhikkhū ‘‘amukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā’’ti saṃvidahitvā gacchanti, tesu eko bhaṇḍaṃ avaharati, tassuddhāre sabbesaṃ pārājikaṃ. Saṅketakammaṃ nāma sañjānanakammaṃ kālaparicchedavasena saññākaraṇaṃ. Ettha ca ‘‘purebhattaṃ avaharā’’ti vutte ajja vā purebhattaṃ avaharatu, sve vā anāgate saṃvacchare vā, natthi visaṅketo, saṅketakārakassa āṇattikkhaṇe, itarassa ṭhānā cāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Nimittakammaṃ nāma saññuppādanatthaṃ kassaci nimittassa karaṇaṃ akkhinikhaṇanahatthālaṅghanapāṇippahāraaṅguliphoṭanagīvunnāmanaukkāsanādinā anekappakāraṃ. Avahārako āṇāpakena yaṃ nimittasaññaṃ katvā vuttaṃ, taṃ ‘‘eta’’nti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. Yaṃ ‘‘avaharā’’ti vuttaṃ, taṃ ‘‘eta’’nti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Idaṃ pubbappayogapañcakaṃ.
另有五种盗取者:前行、共行、共谋盗取、约定行、暗号行。其中,前行应依教令之方式而知,共行依从处所移动之方式。共谋盗取者,谓众多比库『前往某家,破坏屋顶,或切断门闩,盗取财物』而共谋前往,其中一人盗取财物,于取出时,一切人皆犯巴拉基咖。约定行者,谓知会行,依时间限定而作标记。于此,若说『午前盗取』,则今日午前盗取也好,明日也好,未来一年也好,无有疑惑,约定者于教令之刹那,其余者于从处所移动时,如是二人皆犯巴拉基咖。暗号行者,谓为生起标记,对某人作暗号,以挖眼、挥手、击掌、弹指、点头、咳嗽等多种方式。盗取者依教令者所作暗号标记而说之物,认为『是此』而盗取该物,二人皆犯巴拉基咖。若对所说『盗取』之物,认为『是此』而盗取置于同一处所之另一物,根本处者无罪。此为前行等五种。
Aparepi pañca avahārā theyyāvahāro pasayhāvahāro parikappāvahāro paṭicchannāvahāro kusāvahāroti. Tattha yo kūṭamānakūṭakahāpaṇādīhi vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro theyyāvahāro. Yo santajjetvā sayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, yo vā attano pattabalito ca adhikaṃ balakkārena gaṇhāti rājarājamahāmattādayo viya, tassevaṃ gaṇhato avahāro pasayhāvahāro. Parikappetvā gaṇhato panāvahāro parikappāvahāro. So duvidho bhaṇḍokāsaparikappavasena. Tatra yo ‘‘sāṭako ce, gaṇhissāmi, suttaṃ ce, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, tatra sāṭako ce, uddhāreyeva pārājikaṃ, suttaṃ ce hoti, rakkhati. Ayaṃ bhaṇḍaparikappo nāma. Yo ṭhānaṃ parikappetvā bhaṇḍaṃ gaṇhāti, tassa taṃ parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Ayaṃ okāsaparikappo nāma. Evamimesaṃ dvinnaṃ parikappānaṃ vasena parikappetvā gaṇhato avahāro parikappāvahāro. Paṭicchādetvā parassa bhaṇḍaṃ gaṇhato avahāro paṭicchannāvahāro nāma. Kusaṃ saṅkāmetvā avaharaṇaṃ kusāvahāro. Yo kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā parassa koṭṭhāsaṃ disvā sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati, attano koṭṭhāse pātetukāmatāya uddhāre rakkhati, pātanepi rakkhati, attano koṭṭhāsato pana kusadaṇḍaṃ uddharati, uddhāre rakkhati, taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ. Ayaṃ kusāvahāro nāmāti imesu pañcavīsāvahāresu yena kenaci avahārena gaṇhanto pārājiko bhaveti attho.
另有五种盗取者:盗贼式盗取、强力盗取、预谋盗取、隐蔽盗取、阄签盗取。其中,以虚假秤量、虚假咖哈巴纳等欺骗而取者,如是取时之盗取为盗贼式盗取。以恐吓或自己显示而取其所有物者,或依自己之权势力量以强力取者,如国王、大臣等,如是取时之盗取为强力盗取。预谋而取者之盗取为预谋盗取。此有二种,依物品预谋与处所预谋。其中,预谋『若是衣,我将取;若是线,我不取』而于暗中取包裹,其中若是衣,于取出时即犯巴拉基咖;若是线,则守护。此名为物品预谋。预谋处所而取物者,超越所预谋之界限时即犯巴拉基咖。此名为处所预谋。如是依此二种预谋之方式,预谋而取者之盗取为预谋盗取。隐蔽而取他人之物者之盗取名为隐蔽盗取。移动阄签而盗取为阄签盗取。于分配衣时投下阄签,见置于自己份额附近之较低价或较高价或同等价值之他人份额,若先从他人份额拔起阄签杆,因欲投于自己份额而于拔起时守护,于投下时亦守护;然而从自己份额拔起阄签杆,于拔起时守护,拔起后投于他人份额时,从手脱离时即犯巴拉基咖。此名为阄签盗取。于此二十五种盗取中,以任何盗取方式而取者成为巴拉基咖,此为义理。
Garukanti pañcamāsakaṃ. Vīsatimāsako hi kahāpaṇo, kahāpaṇassa catuttho bhāgo pādo nāma, tasmā pañcamāsakaṃ vā pādaṃ vā garukanti veditabbaṃ. Tattha ‘‘cattāro vīhayo guñjā, dve guñjā māsako bhave’’ti vacanato vīhivasena cattālīsa vīhayo dasa guñjā pañcamāsakoti veditabbo. Yaṃ pana sāmaṇerasikkhāyaṃ ‘‘vīsativīhī’’ti vuttaṃ, taṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ atthi, vīmaṃsitabbametaṃ. Dutiyapārājikaṃ.
『重物』者,五马萨咖。二十马萨咖为一咖哈巴纳,咖哈巴纳之四分之一为巴达,故应知五马萨咖或巴达为重物。其中,依『四粒稻谷为一贡迦,二贡迦为一马萨咖』之说,以稻谷计,四十粒稻谷、十贡迦为五马萨咖应知。然而,于沙玛内拉学中所说『二十粒稻谷』,此于巴利与注疏中皆无,此应审察。第二巴拉基咖竟。
§8
8. Idāni tatiyaṃ dassetuṃ ‘‘manussapāṇaṃ pāṇo’’tyādi vuttaṃ. Tattha yo bhikkhu ‘‘manussapāṇo’’ iti jānanto vadhakacittena manussapāṇaṃ jīvitā viyojeti, so bhikkhu sāsanā pārājiko hotīti samudāyattho.
今为显示第三,说『人命者命』等。其中,比库知『是人命』,以杀害心使人命离于生命,此比库从教法败坏为巴拉基咖,此为总义。
Manussapāṇanti mātukucchismiṃ paṭisandhicittena sahuppannaṃ atiparittaṃ kalalarūpaṃ ādiṃ katvā pakatiyā vīsavassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuddhippatto attabhāvo, eso manussapāṇo nāma, evarūpaṃ manussapāṇanti attho. Pāṇoti jānanti ‘‘pāṇo’’ iti jānanto ‘‘taṃ jīvitā voropemī’’ti jānanto. Vadhakacetasāti vadhakacittena, itthambhūte karaṇavacanaṃ, vadhakacitto hutvā maraṇādhippāyo hutvāti vuttaṃ hoti. Jīvitāti jīvitindriyato. Yoti aniyamavacanaṃ. Soti etena niyamanaṃ veditabbaṃ. Viyojetīti vuttappakāraṃ manussaviggahaṃ kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojetīti attho. Sāsanāti parāpubbajidhātuppayoge nissakkavacanaṃ, tena satthusāsanatoti attho. Parājitoti parājayamāpanno. Hotīti pāṭhaseso. Tatiyapārājikaṃ.
『人命』者,从母胎中与结生心俱生之极微羯罗罗色为始,乃至自然二十岁百岁寿之有情,直至死亡时,于此期间次第增长所得之自体,此名为人命,如是之人命之义。『命』者,知『是命』,知『我使彼离于生命』。『以杀害心』者,以杀害心,此为作具格,成为杀害心者,成为死亡意图者,如是说。『生命』者,从命根。『若』者,不定词。『此』者,以此应知决定。『使离』者,所说之人身,即使在羯罗罗时,以热压或药物给予,或从彼以上,以相应之加行使离于生命之义。『从教法』者,于超越前缀词根之用法中为离格词,以此为从导师教法之义。『败坏』者,遭受败坏。『成为』者,经文补足。第三巴拉基咖竟。
§9
9. Idāni catutthaṃ dassetuṃ ‘‘jhānādibheda’’ntyādi vuttaṃ. Tattha yo bhikkhu aññāpadesañca adhimānañca vajjetvā hadaye asantaṃ jhānādibhedaṃ dhammaṃ manussajātikassa sattassa vadeyya, tasmiṃ khaṇe ñāte so tato sāsanā pārājiko eva hotīti attho.
九、今为显示第四【巴拉基咖】,故说「禅那等差别」等。其中,若比库舍弃【增上慢】与【误认】,对人类有情宣说心中实无的禅那等差别之法,于被知晓之刹那,彼即从教法中成为巴拉基咖,此为其义。
Jhānādibhedanti ‘‘jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhiratī’’ti (pārā. 198) evaṃ vuttaṃ jhānādibhedaṃ uttarimanussadhammaṃ. Hadayeti citte. Asantanti asaṃvijjamānaṃ. Aññāpadesanti ‘‘yo te vihāre vasi, so bhikkhu paṭhamassa jhānassa lābhī’’tiādinā nayena aññāpadesaṃ vajjetvāti attho. Vināti vajjanatthe nipāto, tassa vajjetvāti attho. Adhimānanti ‘‘adhigatā mayā’’ti evaṃ uppannaṃ mānanti attho. Adhigato mānoti viggaho, taṃ adhimānaṃ vajjetvāti attho. Manussajātissāti manussajātikassa, na devabrahmādīsu aññatarassāti attho. Vadeyyāti āroceyya. Ñātakkhaṇeti ñāte khaṇeti chedo, tasmiṃ tenārocitakkhaṇe manussajātikena ñāteti attho. Tenāti nissakke karaṇavacanaṃ, tato sāsanato pārājikoti attho. Catutthapārājikaṃ.
「禅那等差别」者,即如所说「禅那、解脱、定、等至、智见、道之修习、果之作证、烦恼之断除、离盖性、心于空闲处之喜乐」,如是所说之禅那等差别,即上人法。「心」者,于心中。「实无」者,不存在。「误认」者,以「住于汝之住处者,彼比库为初禅之得者」等方式,舍弃误认之义。「舍弃」者,「舍」为舍弃义之不变词,其义为舍弃。「增上慢」者,「我已证得」,如是生起之慢,此为其义。「已证得之慢」为分解,舍弃彼增上慢,此为其义。「人类」者,对人类有情,非对天、梵天等中之任一者,此为其义。「宣说」者,告知。「被知晓之刹那」者,「被知晓」与「刹那」之分离,于彼被其告知之刹那被人类有情知晓,此为其义。「由彼」者,于无依格为作具格,从彼教法中成为巴拉基咖,此为其义。第四巴拉基咖。
Pārājikaniddesavaṇṇanā niṭṭhitā. · 巴拉基咖解说之阐释已毕。
2. Garukāpattiniddesavaṇṇanā二、重罪解说之阐释
§10
10. Idāni saṅghādisesaṃ pakāsetuṃ ‘‘mocetukāmacittenā’’tiādimāraddhaṃ. Tattha mocetuṃ kāmetīti mocetukāmaṃ, mocetukāmañca taṃ cittañcāti mocetukāmacittaṃ, tena, mocanassādacittenāti attho. Ekādasannañhi rāgānaṃ ekena mocanassādena āpatti hotīti vuttaṃ hoti.
十、今为显示桑喀地谢萨,故开始「以欲解脱之心」等。其中,「欲解脱」者,欲解脱之欲,欲解脱与彼心,故为欲解脱之心,以彼,即以解脱之味着心之义。对于十一种染,以一种解脱之味着而有罪,如是所说。
Tatrime ekādasa assādā mocanassādo muccanassādo muttassādo methunassādo phassassādo kaṇḍūvanassādo dassanassādo nisajjassādo vācassādo gehasitapemaṃ vanabhaṅgiyanti. Tattha mocanassādacetanāya cetento ceva assādento ca upakkamati, muccati, saṅghādiseso , na muccati ce, thullaccayaṃ. Sace pana sayanakāle rāgapariyuṭṭhito hutvā ūrunā vā muṭṭhinā vā aṅgajātaṃ gāḷhaṃ pīḷetvā mocanatthāya saussāho supati, supantassa cassa asuci muccati, saṅghādiseso. Muccanassāde attano dhammatāya muccamānaṃ assādeti, na upakkamati, muccati, anāpatti. Muttassāde attano dhammatāya mutte ṭhānā cute asucimhi pacchā assādentassa vinā upakkamena muccati, anāpatti. Methunassāde methunarāgena mātugāmaṃ gaṇhāti, tena asuci muccati, anāpatti, dukkaṭaṃ pana āpajjati. Phassassādo duvidho ajjhattiko bāhiro cāti. Tattha attano nimittaṃ ‘‘thaddhaṃ, mudukanti jānissāmī’’ti vā lolabhāvena vā kīḷāpayato asuci muccati, anāpatti. Bāhiraphassassāde pana kāyasaṃsaggarāgena itthiṃ phusato, āliṅgato ca asuci muccati, anāpatti, kāyasaṃsaggasaṅghādisesaṃ pana āpajjati.
此中,此等十一种味着为:解脱味着、正解脱味着、已解脱味着、交媾味着、触味着、搔痒味着、观看味着、坐味着、语味着、家系之爱、林间之物。其中,以解脱味着之思而思量且味着而加行,若解脱,桑喀地谢萨;若不解脱,土喇吒亚。然而,若于卧时为染所缠而以大腿或拳紧压肢体,为解脱之故而有努力地睡眠,于其睡眠时不净解脱,桑喀地谢萨。于正解脱味着中,味着自然解脱者,不加行,若解脱,无罪。于已解脱味着中,对自然已解脱、从处所落下之不净,于后味着者,无加行而解脱,无罪。于交媾味着中,以交媾之染执取女人,由彼不净解脱,无罪,然而犯恶作。触味着有二种:内触与外触。其中,对自己之相「我将知其坚硬、柔软」或以摇动性而戏弄者,不净解脱,无罪。然而于外触味着中,以身触之染而触女人、拥抱者,不净解脱,无罪,然而犯身触桑喀地谢萨。
Kaṇḍūvanassāde daddukacchupiḷakapāṇakādīnaṃ aññatarena khajjamānaṃ nimittaṃ kaṇḍūvanassādena kaṇḍūvato asuci muccati, anāpatti. Dassanassāde itthiyā anokāsaṃ upanijjhāyato asuci muccati, anāpatti, dukkaṭaṃ pana hoti. Nisajjassāde mātugāmena saddhiṃ raho nisinnassa muttepi anāpatti , rahonisajjāpatti pana hoti. Vācassāde mātugāmaṃ methunappaṭisaṃyuttāhi vācāhi obhāsantassa muttepi anāpatti, duṭṭhullavācāsaṅghādisesaṃ pana āpajjati. Gehasitapeme mātādīnaṃ mātādipemena āliṅganādiṃ karontassa muttepi anāpatti. Vanabhaṅgaṃ santhavakaraṇatthāya itthiyā pesitapupphādivanabhaṅgasaññitaṃ paṇṇākāraṃ ‘‘itthannāmāya imaṃ pesita’’nti assādena āmasantassa muttepi anāpattīti. Evametesu mocanassādena āpatti hotīti dassetuṃ ‘‘mocetu…pe… nā’’ti vuttaṃ. Atha vā mocetukāmaṃ cittaṃ yassa soyaṃ mocetukāmacitto, tena, itthambhūte karaṇavacanaṃ, mocetukāmacitto hutvāti attho.
于搔痒味着中,被癣、疥、疮、疱等中之任一所咬之相,以搔痒之味着而搔痒者,不净解脱,无罪。于观看味着中,对女人之隐处凝视者,不净解脱,无罪,然而有恶作。于坐味着中,与女人共同独坐者,即使解脱亦无罪,然而有独坐罪。于语味着中,以与交媾相应之语对女人说话者,即使解脱亦无罪,然而犯粗恶语桑喀地谢萨。于家系之爱中,以母等之母等之爱而作拥抱等者,即使解脱亦无罪。林间之物者,为作亲善之故,女人所送之花等林间之物名为叶信,「此为某名者所送」,以味着而触摸者,即使解脱亦无罪。如是为显示于此等中以解脱味着而有罪,故说「欲解脱……乃至……」。或者,有欲解脱之心者,此为欲解脱心者,以彼,于如是状态为作具格,成为欲解脱心者之义。
Upakkammāti hatthādīsu yena kenaci nimitte upakkamitvāti attho. Vimocayanti yaṃ antamaso ekā khuddakamakkhikā piveyya, tattakampi vimocentoti attho. Sukkanti nīlapītalohitodātatakkateladakakhīradadhisappivaṇṇasaṅkhātesu dasavidhesu sukkesu yaṃ kiñci sukkaṃ. Aññatra supināti yā supinante sukkavissaṭṭhi hoti, taṃ ṭhapetvāti attho. Samaṇoti yo koci upasampanno. Garukanti saṅghādisesaṃ. Phuseti āpajjeyyāti attho. Cetanā upakkamo muccananti imānettha tīṇi aṅgānīti. Sukkavissaṭṭhisikkhāpadaṃ.
「加行」者,于相中以手等中之任何而加行之义。「解脱」者,即使仅一小苍蝇所饮之量,亦解脱如许之义。「精液」者,于青、黄、红、白、乳酪色、油色、乳色、酪色、酥色等十种精液中之任何精液。「除梦中」者,舍弃于梦中所有之精液流出之义。「沙门」者,任何已达上者。「重」者,桑喀地谢萨。「触」者,应犯之义。思、加行、解脱,此中此等为三支。精液流出学处。
§11
11. Idāni kāyasaṃsaggaṃ dassetuṃ ‘‘kāyasaṃsaggarāgenā’’tiādimāraddhaṃ. Bhikkhu manussitthiyā manussitthisaññī hutvā kāyasaṃsaggarāgena upakkamitvā manussitthiṃ parāmasanto saṅghādisesaṃ āpajjeyyāti yojanā. Tattha kāyasaṃsaggarāgenāti hatthaggahaṇādikāyasamphassena rāgena kāyamissarāgena. Manussitthinti tadahujātampi jīvamānakamanussitthiṃ. Parāmasanti parāmasanto, itthīti saññā itthisaññā , sā assa atthīti itthisaññī, itthisaññī hutvāti attho. Manussitthī, itthisaññitā, kāyasaṃsaggarāgo, tena rāgena vāyāmo, hatthaggāhādisamāpajjananti imānettha pañca aṅgāni. Kāyasaṃsaggasikkhāpadaṃ.
11. 现在为了显示身触,开始说「以身触贪」等。比库对人女有人女想,以身触贪发起,触摸人女,应犯桑喀地谢萨——此为连结。其中「以身触贪」者,以握手等身体接触之贪,以身体混合之贪。「人女」者,即使是当天出生的活着的人女。「触摸」者,正在触摸。「女想」者,女人之想为女想,他有此想故为有女想者,有女想而之义。人女、有女想、身触贪、以彼贪精勤、达到握手等——此中有此五支。身触学处。
§12
12. Idāni duṭṭhullaṃ dassetuṃ ‘‘duṭṭhullavācassādenā’’tiādi āraddhaṃ. Tattha duṭṭhullavācassādenāti vaccamaggapassāvamaggamethunadhammappaṭisaṃyuttavācassādarāgena. Maggaṃ vārabbha methunanti vaccamaggapassāvamaggānaṃ aññataraṃ maggaṃ vā methunaṃ vā ārabbhāti attho. Obhāsantoti avabhāsanto. Manussitthinti viññuṃ paṭibalaṃ subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ sallakkhaṇasamatthaṃ manussitthiṃ. Suṇamānanti suṇantiṃ. Iminā paṭibalāyapi itthiyā aviññattipathe ṭhitāya dūtena vā paṇṇena vā ārocentassa duṭṭhullavācāpatti na hotīti dīpitaṃ hoti. Manussitthī, itthisaññitā, duṭṭhullavācassādarāgo, tena rāgena obhāsanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni. Duṭṭhullavācassādasikkhāpadaṃ.
12. 现在为了显示粗恶,开始说「以粗恶语喜乐」等。其中「以粗恶语喜乐」者,以与大便道、小便道、交媾法相关之语的喜乐贪。「关于道与交媾」者,关于大便道、小便道之任一道,或关于交媾之义。「说明」者,阐明。「人女」者,有智、有能力、能辨别善说恶说、粗恶非粗恶的人女。「正听闻」者,正在听闻。以此显示:即使对有能力的女人,若站在不能理解之处,以使者或书信告知者,不犯粗恶语罪。人女、有女想、粗恶语喜乐贪、以彼贪说明、当时理解——此中有此五支。粗恶语喜乐学处。
§13
13. Idāni attakāmapāricariyaṃ dassetuṃ ‘‘vaṇṇa’’ntyādi vuttaṃ. Tattha yo bhikkhu attano kāmapāricariyāya vaṇṇaṃ vatvā methunarāgena itthiṃ methunaṃ yācamāno garuṃ phuseti sambandho. Vaṇṇaṃ vatvāti guṇaṃ ānisaṃsaṃ pakāsetvā. Attanokāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā, attano atthāya kāmapāricariyā attanokāmapāricariyā, aluttasamāsoyaṃ. Atha vā attanoti katvatthe sāmivacanaṃ, attano kāmitā icchitāti attanokāmā, sayaṃ methunarāgavasena patthitāti attho, attanokāmā ca sā pāricariyā cāti attanokāmapāricariyā , tāya attanokāmapāricariyāya, ‘‘etadaggaṃ, bhagini, pāricariyānaṃ, yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyyā’’ti evaṃ vaṇṇaṃ vatvāti attho. Yācadhātuno dvikammikattā ‘‘itthiṃ methunaṃ yācamāno’’ti vuttaṃ. Tattha itthinti duṭṭhullobhāsane vuttappakāraṃ itthiṃ. Manussitthī, itthisaññitā , attakāmapāricariyāya rāgo, tena rāgena vaṇṇabhaṇanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni. Attakāmapāricariyasikkhāpadaṃ.
13. 现在为了显示自欲供养,说「赞叹」等。其中,任何比库为了自己的欲供养而赞叹,以交媾贪向女人乞求交媾者,触犯重罪。「赞叹而」者,显示功德、利益而。「自己的欲供养」者,以称为交媾法的欲之供养为欲供养,为自己利益的欲供养为自己的欲供养,此为不连声复合词。或者「自己」者,作格意义的属格,自己所欲、所求为自己之欲,即自己以交媾贪所希求之义,自己之欲且彼供养为自己欲供养,以彼自己欲供养,即「姊妹,此为供养中最上者,若以此法供养我这样持戒、善法、梵行者」如是赞叹而之义。因乞求动词有双宾语性,故说「向女人乞求交媾」。其中「女人」者,如粗恶说明中所说种类的女人。人女、有女想、为自欲供养之贪、以彼贪赞叹说、当时理解——此中有此五支。自欲供养学处。
§14
14. Idāni sañcarittaṃ dassetuṃ ‘‘sandesa’’ntyādimāraddhaṃ. Tattha bhikkhu purisassa vā sandesaṃ, itthiyā vā sandesaṃ paṭiggahetvā vīmaṃsitvā paccāharanto garukaṃ phuseti sambandho. Tattha sandesanti ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi ‘hohi kira itthannāmassa bhariyā dhanakkītā’’ti (pārā. 305) evaṃ vuttaṃ purisassa sāsanaṃ, ‘‘gaccha, bhante, itthannāmaṃ purisaṃ brūhi ‘ahaṃ tassa bhariyā bhavissāmī’’ti (pārā. 326-327 thokaṃ visadisaṃ) evaṃ vuttaṃ itthiyā sāsanaṃ. Paṭiggaṇhitvāti ‘‘sādhu upāsakā’’ti vā ‘‘hotū’’ti vā ‘‘ārocessāmī’’ti vā yena kenaci ākārena vacībhedaṃ katvā vā sīsakampanādīhi vā paṭiggaṇhitvā sampaṭicchitvāti attho. Vīmaṃsitvāti vuttappakārena sāsanaṃ gahetvā purisassa vā itthiyā vā tesaṃ avassārocanakānaṃ mātāpitābhātābhaginiādīnaṃ vā ārocetvāti attho. Haraṃpaccāti ettha ‘‘paccāhara’’nti vattabbe chandahānibhayā hara-saddaṃ pubbanipātaṃ katvā vuttanti daṭṭhabbaṃ. Yattha pahitena tattha gantvā tena ārocitā sā itthī ‘‘sādhū’’ti sampaṭicchatu vā paṭikkhipatu vā lajjāya vā tuṇhī hotu, puna āgantvā tassa purisassa haranto ettāvatā imāya paṭiggahaṇārocanappaccāharaṇasaṅkhātāya tivaṅgasampattiyā so bhikkhu saṅghādisesaṃ āpajjeyyāti attho. Tesaṃ manussajātikatā, alaṃvacanīyatā, paṭiggaṇhanavīmaṃsanappaccāharaṇānīti imānettha pañca aṅgāni. Sañcarittasikkhāpadaṃ.
14. 现在为了显示媒嫁,开始说「信息」等。其中,比库接受男子的信息或女人的信息,考察后传回者,触犯重罪。其中「信息」者,「尊者请去,对名叫某某的母护说『请成为名叫某某的妻子、财产购得者』」如是所说男子的使命,「尊者请去,对名叫某某的男子说『我将成为他的妻子』」如是所说女人的使命。「接受而」者,以「善哉,近事男」或「好」或「我将告知」或以任何方式作语言表示,或以点头等接受、完全接受之义。「考察而」者,以所说方式接受信息后,向男子或女人,或向他们的应告知者如母、父、兄、姊等告知之义。「传回」者,此处应说「传回」,因韵律损失之恐惧,将『哈拉』词置于前而说,应如是见。向所派遣处前往,被告知的那女人,无论接受说「善哉」,或拒绝,或因羞愧而沉默,再次前来向那男子传达,以此程度,以称为接受、告知、传回的三支具足,那比库应犯桑喀地谢萨之义。他们的人类性、可告知性、接受考察传回——此中有此五支。媒嫁学处。
§15
15. Idāni amūlakaṃ pakāsetuṃ ‘‘cāvetukāmo’’tiādimāraddhaṃ. Cāvetukāmo bhikkhu amūlantimavatthunā aññaṃ suṇamānaṃ bhikkhuṃ codento vā codāpento vā garuṃ phuseti sambandho. Tattha cāvetukāmoti brahmacariyā cāvetukāmo. Codentoti ‘‘tvaṃ pārājikaṃ dhammaṃ āpannosi, assamaṇosi, asakyaputtiyosī’’tiādīhi vacanehi sayaṃ codentoti attho. Evaṃ codentassa vācāya vācāya saṅghādiseso. Amūlantimavatthunāti yaṃ codakena cuditakamhi puggale adiṭṭhaṃ asutaṃ aparisaṅkitaṃ, idaṃ etesaṃ dassanasavanaparisaṅkitasaṅkhātānaṃ mūlānaṃ abhāvato nāssa mūlanti amūlaṃ, antimaṃ vatthu yassa pārājikassa tadidaṃ antimavatthu, amūlañca taṃ antimavatthu ceti amūlantimavatthu, tena amūlantimavatthunā, bhikkhuno anurūpesu ekūnavīsatiyā pārājikesu aññatarenāti attho. Codāpayanti codāpayanto, tassa samīpe ṭhatvā aññaṃ bhikkhuṃ āṇāpetvā codāpento tassa āṇattassa vācāya vācāya garuṃ phuseti attho. Suṇamānanti iminā parammukhā dūtena vā paṇṇena vā codentassa na ruhatīti dīpitaṃ hoti. Parammukhā pana sattahi āpattikkhandhehi vadantassa dukkaṭaṃ. Yaṃ codeti, tassa upasampannoti saṅkhyūpagamanaṃ, tasmiṃ suddhasaññitā, yena pārājikena codeti, tassa diṭṭhādivasena amūlakatā, cāvanādhippāyena sammukhā codanā, tassa taṅkhaṇavijānananti imānettha pañca aṅgāni. Amūlakasikkhāpadaṃ.
15. 现在为了显示无根,开始说「欲驱摈」等。欲驱摈的比库以无根最终事由,检举或使检举另一正听闻的比库者,触犯重罪。其中「欲驱摈」者,欲从梵行驱摈。「检举」者,以「你犯了巴拉基咖法,你非沙门,非释迦子」等语言自己检举之义。如是检举者,每一语句犯桑喀地谢萨。「以无根最终事由」者,检举者对被检举人所未见、未闻、未疑者,此因称为见、闻、疑的根之不存在故无根,最终事由为任何巴拉基咖的,此为最终事由,无根且彼最终事由为无根最终事由,以彼无根最终事由,以比库相应的十九巴拉基咖中任一之义。「使检举」者,正使检举,站在他近处,命令另一比库而使检举,每一被命令者的语句触犯重罪之义。「正听闻」者,以此显示:背面以使者或书信检举者不成立。但背面以七罪聚说者为恶作。所检举者、对他达上的计数承认、对他有清净想、以何巴拉基咖检举、彼以见等方式的无根性、以驱摈意图当面检举、他当时理解——此中有此五支。无根学处。
§16
16. Idāni aññabhāgiyaṃ dassetuṃ ‘‘lesamatta’’ntiādimāha. Tattha lesamattamupādāyāti jātināmagottaliṅgāpattipattacīvarūpajjhāyācariyasenāsanalesasaṅkhātesu dasasu lesesu yo tasmiṃ puggale dissati, taṃ lesamattaṃ upādāya nissāya bhikkhuṃ brahmacariyā cāvetukāmo amūlantimavatthunā suṇamānaṃ bhikkhuṃ codento garuṃ phuseti attho. Kathaṃ? Añño khattiyajātiko iminā codakena pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭho hoti, so aññaṃ attano veriṃ khattiyajātikaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ ‘‘khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvaṃ khattiyo pārājikaṃ dhammaṃ āpannosī’’ti vā ‘‘tvaṃ so khattiyo, nāñño, pārājikaṃ dhammaṃ ajjhāpannosī’’ti vā codeti, evaṃ nāmalesādayopi veditabbā. Aṅgāni panettha anantarasadisāni. Aññabhāgiyasikkhāpadaṃ.
16. 现在为了显示相似部分,说「少分」等。其中「取少分」者,在称为种姓、名、姓氏、相、衣、钵、衣服、诵习、老师、住处的十种相似中,在那人身上所见的,取彼少分,依靠,比库欲从梵行驱摈,以无根最终事由,检举正听闻的比库,触犯重罪之义。如何?另一刹帝利种姓者被此检举者见到犯巴拉基咖法,他见到另一自己的仇敌刹帝利种姓比库后,取彼刹帝利种姓相,如是「刹帝利被我见到犯巴拉基咖法,你是刹帝利犯了巴拉基咖法」或「你是那刹帝利,非他人,犯了巴拉基咖法」而检举,如是名相等也应知。但此中诸支与前相似。相似部分学处。
Garukāpattiniddesavaṇṇanā niṭṭhitā. · 重罪解说之阐释已毕。
3. Nissaggiyaniddesavaṇṇanā三、尼萨耆亚解说之阐释
§17
17. Idāni cīvaravidhiṃ dassetuṃ ‘‘vikappana’’ntyādimuddhaṭaṃ. Yo bhikkhu akālacīvaraṃ vikappanañca adhiṭṭhānañca akatvā dasāhaṃ atikkāmeti, tassa bhikkhuno nissaggiyaṃ siyāti piṇḍattho. Tattha akālacīvaranti akāle cīvaraṃ, khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti jātito cha cīvarāni, dukūlaṃ paṭṭuṇṇaṃ somārapaṭṭaṃ cīnapaṭṭaṃ iddhijaṃ devadinnanti imāni pana cha anulomacīvarāni. Tesu dukūlaṃ sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijādīni dvayāni khomādīnaṃ anulomāni tesamaññatarabhāvato . Imesaṃ channaṃ cīvarānaṃ aññataraṃ akālacīvaraṃ.
17. 今为显示衣之规定,故举出「分配」等文。若比库对非时衣未作分配亦未作决意,过十日者,彼比库应舍堕。此为句义。其中「非时衣」者,非时之衣也。麻、棉、丝、毛、麻布、破布,此六者为种类之衣;细布、毛织物、苏摩罗布、支那布、神变所成、天人所施,此六者则为随顺衣。其中细布为麻布之随顺,因由树皮所成故。毛织物等三者为丝之随顺,因由有情所作之丝所成故。神变所成等二者为麻等之随顺,因属彼等之任一故。此六种衣中之任一,即非时衣也。
Vikappanamadhiṭṭhānanti ettha pana vikappanūpagaṃ adhiṭṭhānūpagañca evaṃ veditabbaṃ. Tatrāyaṃ pāḷi – ‘‘anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimacīvaraṃ vikappetu’’nti (mahāva. 358). Majjhimassa purisassa dīghaso dve vidatthiyo, tiriyaṃ vidatthi. Dve vikappanā sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ? ‘‘Imaṃ cīvaraṃ tuyhaṃ vikappemī’’ti vattabbaṃ, ayaṃ sammukhāvikappanā. ‘‘Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti, ekassa santike ‘‘imaṃ cīvaraṃ tissassa bhikkhuno vikappemī’’ti vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Tena bhikkhunā ‘‘tissassa bhikkhuno santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti, ‘‘imaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ, tena vattabbo ‘‘ko te mitto vā sandiṭṭho vā sambhatto vā’’ti, tato itarena ‘‘tisso bhikkhū’’ti vattabbaṃ, puna tena ‘‘ahaṃ tissassa bhikkhuno dammī’’ti vattabbaṃ, ayaṃ parammukhāvikappanā. ‘‘Tissassa bhikkhuno santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Bahuke ‘‘imānī’’ti, ahatthapāse ‘‘etaṃ, etānī’’ti vā. Evaṃ vikappanañca akatvāti attho.
「分配与决意」者,于此应如是了知分配之方法与决意之方法。此处有此文句:「诸比库,我允许以善逝指八指长、四指宽之后衣作分配。」中等人之长度为二张手,横为一张手。分配有二种:面前分配与背后分配。如何?应说「我将此衣分配给你」,此为面前分配。「我所有之物,请受用、或舍弃、或随意处理」,于一人面前应说「我将此衣分配给提萨比库」,此亦为面前分配。彼比库应说「提萨比库所有之物,请受用、或舍弃、或随意处理」,应说「我将此衣给你作分配之用」,彼应说「谁是你的朋友、或相识、或亲近者」,然后另一人应说「提萨比库」,再由彼说「我给提萨比库」,此为背后分配。说「提萨比库所有之物,请受用、或舍弃、或随意处理」时,即名为舍弃。众多时说「这些」,不在手臂范围内时说「那个、那些」。如是「未作分配」者,此为义也。
Ticīvarassa pana pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā, uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ, tiriyaṃ muṭṭhittikaṃ, antaravāsako dīghato muṭṭhipañcako, tiriyaṃ dvihatthopi aḍḍhateyyo vā vaṭṭati. Vuttappamāṇato adhikañca ūnakañca ‘‘parikkhāracoḷa’’nti adhiṭṭhātabbaṃ. Dve cīvarassa adhiṭṭhānā kāyena vā adhiṭṭheti, vācāya vā adhiṭṭheti. Ticīvaraṃ adhiṭṭhahantena rajitvā kappabinduṃ datvā purāṇasaṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā, idaṃ kāyena adhiṭṭhānaṃ. Taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhānaṃ pana vacībhedaṃ katvā vācāya adhiṭṭhātabbaṃ, sace hatthapāse ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti, sace ahatthapāse ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā . Esa nayo uttarāsaṅge, antaravāsake ca. Ticīvarādīni sabbāni ekato katvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’ti adhiṭṭhātumpi vaṭṭatīti. Evaṃ adhiṭṭhānañca akatvāti attho.
三衣之量度,以最大限度而言,小于善逝衣者适宜;以最小限度而言,桑喀帝与上衣长五拳,横三拳;下衣长五拳,横二肘或一肘半亦适宜。超过所说量度及不足者,应决意为「资具布」。衣之决意有二种:或以身决意,或以语决意。决意三衣者,染色后作衣点,舍弃旧桑喀帝说「我舍弃此桑喀帝」,以手握持新桑喀帝,以心作意「我决意此桑喀帝」,作身体动作者,应以身决意,此为以身决意。若未以任何身体部分触及,则不适宜。以语决意者,则应发语而以语决意;若在手臂范围内,「我决意此桑喀帝」;若不在手臂范围内,观察所置之处,应发语「我决意那桑喀帝」。此法则于上衣、下衣亦同。将三衣等一切合在一起,说「我决意这些衣与资具布」亦适宜。如是「未作决意」者,此为义也。
Dasa ahāni dasāhaṃ. Atimāpetīti atikkāmeti. Tassāti tassa bhikkhuno. Nissaggiyanti nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ, nissaggiyamassa atthīti nissaggiyaṃ, kiṃ taṃ? Pācittiyaṃ, taṃ atikkāmayato sahanissaggiyavinayakammaṃ pācittiyaṃ siyā, ayamettha attho. Taṃ panetaṃ cīvaraṃ yaṃ divasaṃ uppannaṃ, tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasena saddhiṃ ekādase aruṇuggamane dasāhātikkamitaṃ hotīti. Cīvarassa attano santakatā, jātippamāṇayuttatā, chinnapalibodhabhāvo, atirekacīvaratā, dasāhātikkamoti imānettha pañca aṅgāni. Paṭhamakathinasikkhāpadaṃ.
「十日」者,十个昼夜也。「过」者,超越也。「彼」者,彼比库也。「应舍堕」者,舍弃即应舍堕,此为应于前分作之律甘马之名;彼有应舍堕故为应舍堕,何者?巴吉帝亚也。超越彼者,连同应舍堕之律甘马,应有巴吉帝亚,此为此处之义。然而此衣,于生起之日,其黎明依于生起日,故与衣生起日一起,于第十一黎明升起时,即为过十日也。衣之自己所有性、具足种类量度、断除障碍之状态、超过衣之状态、过十日,此处有此五支。第一咖提那学处。
§18
18. Idāni dutiyaṃ dassetuṃ ‘‘bhikkhusammutiyā’’tyādimāraddhaṃ. Yo bhikkhusammutiṃ vajjetvā kālañca vinā adhiṭṭhitaṃ ticīvaraṃ ekāhaṃ atikkamāpeti, tassa nissaggiyaṃ siyāti sambandho. Tattha bhikkhusammutiyāññatrāti yaṃ saṅgho gilānassa bhikkhuno ticīvarena vippavāsasammutiṃ deti , taṃ ṭhapetvā. Ticīvaramadhiṭṭhitanti karaṇatthe upayogavacanaṃ, tena ticīvarādhiṭṭhānanayena adhiṭṭhitesu saṅghāṭiādīsu yena kenaci cīvarena. Ekāhanti ekarattaṃ. Atimāpetīti vippavasati, viyutto vasatīti attho. Tassa aladdhasammutikassa bhikkhuno ekarattampi cīvarena vippavāsato nissaggiyaṃ pācittiyaṃ siyāti attho. Samayaṃ vināti cīvarakālaṃ vajjetvā. Adhiṭṭhitacīvaratā, anatthatakathinatā, aladdhasammutitā, rattivippavāsoti imānettha cattāri aṅgāni. Dutiyakathinasikkhāpadaṃ.
18. 今为显示第二,故开始「比库之许可」等文。若比库除比库之许可及时节外,过一日离已决意之三衣者,彼应舍堕,此为连结。其中「除比库之许可外」者,除僧团给予病比库以三衣离别之许可外。「已决意三衣」者,为作用之语,由此依三衣决意之法,于已决意之桑喀帝等中,以任一衣。「一日」者,一夜也。「过」者,离别,离而住之义也。彼未得许可之比库,即使一夜离衣,应有舍堕巴吉帝亚,此为义也。「除时节外」者,除衣时外。已决意衣性、未作咖提那、未得许可、夜离别,此处有此四支。第二咖提那学处。
§19
19. Idāni purāṇacīvaraṃ dassetuṃ ‘‘aññātikā’’tyādi āraddhaṃ. Tattha aññātikāti aññātikāya ‘‘paṭisaṅkhā yoniso’’tiādīsu viya, aññātikāya neva mātusambandhena na pitusambandhena sambaddhāyāti vuttaṃ hoti. Bhikkhuniyāti aṭṭhavācikakammena upasampannāya. Ākoṭāpetīti paharāpeti. Tanti nissaggiyaṃ pācittiyaṃ bhaveyyāti attho. Purāṇacīvaratā, upacāre ṭhatvā aññātikāya bhikkhuniyā āṇāpanaṃ, tassā dhovanādīni cāti imānettha tīṇi aṅgāni. Purāṇacīvarasikkhāpadaṃ.
19. 今为显示旧衣,故开始「非亲属」等文。其中「非亲属」者,于非亲属女,如「审慎如理」等中,非亲属女既非由母方关系亦非由父方关系而相连者,如是所说。「比库尼」者,以白四甘马达上者。「令洗」者,令击打也。「彼」者,应有舍堕巴吉帝亚之义也。旧衣性、站在近处对非亲属比库尼之命令、彼之洗涤等,此处有此三支。旧衣学处。
§20
20.Kiñci mūlakanti kiñci pābhataṃ. Cīvarādāneti cīvarassa ādāne cīvarappaṭiggahaṇe. Vikappanūpagacīvaratā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti imānettha tīṇi aṅgāni. Cīvarappaṭiggahaṇasikkhāpadaṃ.
「有何根本」者,有何来源。「衣之领受」者,于衣之领受,即衣之接受。此中有三支分:不经净施之衣性、不可转让性、从非亲属手中接受。此为衣接受学处。
§21
21.Appavāritanti ‘‘vadeyyātha, bhante, yena attho’’ti icchāpitaṃ icchaṃ ruciṃ uppāditaṃ, na pavāritanti appavāritaṃ. Viññāpentassāti yācantassa. Aññatra samayāti naṭṭhacīvarakālaṃ ṭhapetvā. Vikappanūpagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni. Aññātakaviññattisikkhāpadaṃ.
「未邀请」者,未生起「诸尊请说,有何所需」之欲求,未邀请、未生起意愿、未生起喜好,故为未邀请。「向……请求者」者,向乞求者。「除时节外」者,除失衣时节外。此中有四支分:不经净施之衣性、非时节、向非亲属请求、由彼而获得。此为向非亲属请求学处。
§22
22.Rajatanti rūpiyaṃ. Jātarūpanti suvaṇṇaṃ. Māsakanti tayo māsakā lohamāsako dārumāsako jatumāsakoti. Tattha lohamāsakoti tambalohādīhi katamāsako. Dārumāsakoti sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenapi rūpaṃ chinditvā katamāsako. Jatumāsakoti lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā katamāsako. Kahāpaṇanti suvaṇṇamayaṃ vā rūpiyamayaṃ vā pākatikaṃ vā. Gaṇheyyāti attano atthāya dīyamānaṃ vā katthaci ṭhitaṃ vā nippariggahaṃ disvā sayaṃ gaṇheyya. Gaṇhāpeyyāti tadeva aññena gāhāpeyya. Nissaggīti gahaṇādīsu yaṃ kiñci karontassa aghanabaddhesu vatthugaṇanāya nissaggi siyāti attho. Sādiyeyya vāti kāyavācāhi appaṭikkhipitvā cittena adhivāseyya. Jātarūparajatabhāvo, attuddesikatā, gahaṇādīsu aññatarabhāvoti imānettha tīṇi aṅgāni. Rūpiyappaṭiggahaṇasikkhāpadaṃ.
「银」者,白银。「金」者,黄金。「马萨咖」者,有三种马萨咖:铜马萨咖、木马萨咖、胶马萨咖。其中「铜马萨咖」者,以赤铜等所制之马萨咖。「木马萨咖」者,以坚木或竹片,乃至以棕榈叶切割成形所制之马萨咖。「胶马萨咖」者,以紫胶或树脂塑形所制之马萨咖。「咖哈巴那」者,金制、银制或普通之。「应取」者,为自己而施与之,或见置于某处无主之,自己应取。「应令取」者,应令他人取彼。「尼萨耆亚」者,于取等任何行为中,于未破坏之物计数时,应为尼萨耆亚,此为其义。「或应受用」者,不以身语拒绝,以心默许。此中有三支分:金银之性、为自己所指定、取等中之任一行为。此为银之接受学处。
§23
23. Rajatādicatubbidhaṃ akappiyaṃ kappiyenāpi parivatteyya sahadhammike ṭhapetvā, nissaggiyaṃ siyāti sambandho. Tattha akappiyanti akappiyavatthuṃ. Kappiyenāti kappiyavatthunā. Sahadhammiketi bhikkhubhikkhunisāmaṇerasāmaṇerisikkhamānasaṅkhāte pañca sahadhammike. Rūpiyabhāvo, parivattanañcāti imānettha dve aṅgāni. Rūpiyaparivattanasikkhāpadaṃ.
「银等四种不净物,即使以净物交换,除同法者外,应为尼萨耆亚」,此为关联。其中「不净物」者,不净之物。「以净物」者,以净之物。「同法者」者,名为比库、比库尼、沙玛内拉、沙玛内莉、在学尼之五种同法者。此中有二支分:银之性、交换。此为银之交换学处。
§24
24. ‘‘Imaṃ pattaṃ tuyhaṃ vikappemī’’tiādinā vikappanañca ‘‘imaṃ pattaṃ adhiṭṭhāmī’’tiādinā adhiṭṭhānañca akatvāti attho. Pamāṇikanti etthāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulamakilinnamapiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo, tato ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ. Sappitelatakkarasakañjikādīni pana agaṇanūpagāni honti. Tāni hi odanagatikāni neva hāpetuṃ, na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pana pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma. Ukkaṭṭhato upaḍḍhappamāṇo majjhimo. Majjhimato upaḍḍhappamāṇo omako. Tesampi vuttanayeneva pabhedo veditabbo. Iccetesu ukkaṭṭhukkaṭṭho ca omakomako cāti dve apattā, sesā satta pattā pamāṇayuttā nāmāti evaṃ pamāṇena yutto pamāṇiko, taṃ pamāṇikaṃ. Pattanti sattasu pattesu aññataraṃ pattaṃ. Pattassa attano santakatā, pamāṇayuttatā, adhiṭṭhānūpagatā, atirekapattatā, dasāhātikkamoti imānettha pañca aṅgāni. Paṭhamapattasikkhāpadaṃ.
「未作净施与受持」者,未作「我将此钵净施与汝」等之净施,及未作「我受持此钵」等之受持,此为其义。「量度」者,此为判定:取未损坏之旧沙离稻米二马嘎达那离,善舂捣清净,以彼等米粒煮成不混杂米粒、不结块、极清净、如茉莉花堆、不流散之饭,全部置于钵中,应加入彼饭四分之一量度、不太浓不太稀、可手持、含一切配料之绿豆汤,其后应加入适合食团、直至最后一口所需之鱼肉等副食。然而酥、油、酪、乳清等不入计算。因彼等随饭而去,既不能减少,亦不能增加。如是一切皆已置入,若与钵口边缘之下线齐平,以线或绳切断时,线或绳触及下端,此名为大钵。若超越彼线而堆起,此名为大大钵。若未达彼线,仅在内部,此名为大大大钵。大钵之半量为中钵。中钵之半量为小钵。彼等之分别亦应以所说方式了知。如是于此等中,大大大钵与小小钵为二非钵,其余七钵名为量度相应。如是以量度相应者为量度,彼量度。「钵」者,七钵中之任一钵。此中有五支分:钵之自己所有性、量度相应性、未受持性、多余钵性、超过十日。此为第一钵学处。
§25
25. Yo bhikkhu pañcabandhanato ūnapatte sati paraṃ pana navaṃ pattaṃ viññāpeti, tassapi bhikkhuno nissaggiyaṃ siyāti sambandho. Tattha paranti aññaṃ, ‘‘navaṃ patta’’ntiminā tulyādhikaraṇaṃ. Adhiṭṭhānūpagapattassa ūnapañcabandhanatā, attuddesikatā, kataviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni. Ūnapañcabandhanasikkhāpadaṃ.
「若比库有未满五缀之钵,而向他人请求新钵,彼比库亦应为尼萨耆亚」,此为关联。其中「他人」者,另一人,「新钵」与此同格。此中有四支分:未受持钵之未满五缀性、为自己所指定、已作请求、由彼而获得。此为未满五缀学处。
§26
26. Yo sappitelādikaṃ pana bhesajjaṃ paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ bhuñjanto sattāhaṃ atikkāmeti , tassa nissaggiyaṃ siyāti attho. Tattha sappitelādikanti ettha ādi-saddo navanītamadhuphāṇitaṃ saṅgaṇhāti. Tattha sappi nāma gavādīnaṃ sappi, yesaṃ maṃsaṃ kappati, tesaṃ sappi, tathā navanītaṃ. Telaṃ nāma tilasāsapamadhukaeraṇḍavasādīhi nibbattaṃ. Madhu nāma makkhikāmadhumeva. Ucchurasaṃ upādāya pana apakkā vā avatthukapakkā vā sabbāpi ucchuvikati phāṇitanti veditabbaṃ. Bhesajjavidhānasikkhāpadaṃ.
26. 若受取酥油等药后,储存至多七日而食用者,若超过七日,则应舍堕。此为其义。其中「酥油等」者,此处「等」字摄取生酥、蜂蜜、糖。其中酥者,谓牛等之酥,凡其肉可食者,其酥亦可,生酥亦然。油者,谓由胡麻、芥子、摩度迦、蓖麻、婆萨等所生。蜂蜜者,唯蜜蜂之蜜。依甘蔗汁而言,凡未熟或非适当煮熟之一切甘蔗制品,应知为糖。药规定学处。
§27
27. Bhikkhussa cīvaraṃ datvā puna taṃ cīvaraṃ sakasaññāya acchindantassa vā acchindāpayatopi vā nissaggiyaṃ siyāti yojanā. Tattha datvāti veyyāvaccādīni paccāsīsamāno datvā. Acchindantassāti veyyāvaccādīni akarontaṃ disvā balakkārena gaṇhantassa, tathā acchindāpayatoti. Vikappanūpagacīvaratā, sāmaṃdinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ vā acchindāpanaṃ vāti imānettha pañca aṅgāni. Acchindanasikkhāpadaṃ.
27. 比库施与衣后,又以己物想而夺取该衣,或令夺取者,应舍堕。此为结合之义。其中「施与后」者,谓期待作务等而施与后。「夺取者」者,谓见其不作作务等,以强力夺取者,「令夺取」亦然。其中此有五支:不受分配之衣性、自己所施性、己物想、已达上、以嗔而夺取或令夺取。夺取学处。
§28
28. Appavāritaṃ aññātiṃ gahapatiṃ suttaṃ yācitvā ñātippavārite vajjetvā tantavāyehi cīvaraṃ vāyāpentassa nissaggiyaṃ siyāti piṇḍattho. Tattha suttanti chabbidhaṃ khomasuttādikaṃ vā tesaṃ anulomaṃ vā. Yāciyāti cīvaratthāya yācitvā. Cīvaratthāya viññāpitasuttaṃ, attuddesikatā, akappiyatantavāyena akappiyaviññattiyā vāyāpananti imānettha tīṇi aṅgāni. Suttaviññattisikkhāpadaṃ.
28. 向未邀请之非亲戚居士乞求线,除亲戚所邀请者外,令织工织衣者,应舍堕。此为略义。其中「线」者,谓六种亚麻线等,或与彼等相顺者。「乞求」者,谓为衣而乞求。其中此有三支:为衣而令知之线、为自己所指定、以非如法织工、非如法令知而令织。线令知学处。
§29
29. Yo bhikkhu saṅghassa pariṇataṃ lābhaṃ jānanto attano pariṇāmeti, tassa nissaggiyaṃ siyāti attho. Tattha jānanti jānanto. Lābhanti labhitabbaṃ cīvarādivatthuṃ. Pariṇatanti saṅghassa ninnaṃ saṅghassa poṇaṃ saṅghassa pabbhāraṃ hutvā ṭhitaṃ. Attano pariṇāmetīti ‘‘mayhaṃ dethā’’tiādīni vadanto attani ninnaṃ karoti. Saṅghe pariṇatabhāvo, taṃ ñatvā attano pariṇāmanaṃ, paṭilābhoti imānettha tīṇi aṅgāni. Pariṇāmanasikkhāpadaṃ.
29. 若比库知属僧团之利养而转归自己,应舍堕。此为其义。其中「知」者,谓知晓。「利养」者,谓应得之衣等物。「属于」者,谓倾向僧团、趣向僧团、归属僧团而住立。「转归自己」者,谓说『施与我』等,令倾向自己。其中此有三支:属僧团之状态、知彼而转归自己、获得。转归学处。
Nissaggiyaniddesavaṇṇanā niṭṭhitā. · 尼萨耆亚巴吉帝亚指示解释已毕。
4. Pācittiyaniddesavaṇṇanā四、巴吉帝亚指示解释
§30
30. Idāni pācittiyaṃ dassetuṃ ‘‘sampajānamusāvāde’’tyādi āraddhaṃ. Tattha sampajānamusāvādeti nimittatthe bhummavacanaṃ, tasmā yo bhikkhu sampajānanto musā vadati, tassa tannimittaṃ taṃhetu tappaccayā pācittiyaṃ udīritanti attho. Bhikkhuñca omasantassāti jātināmagottakammasippavayaābādhaliṅgakilesāpattiakkosesu bhūtena vā abhūtena vā yena kenaci mukhasattinā bhikkhuṃ ovijjhantassa bhikkhuno pācittiyaṃ udīritanti attho. Pesuññaharaṇepi cāti bhikkhussa pesuññaharaṇe, jātiādīhi akkosavatthūhi bhikkhuṃ akkosantassa bhikkhuno sutvā bhikkhuno piyakamyatāya vā bhedādhippāyena vā yo akkuddho, tassa bhikkhussa kāyena vā vācāya vā pesuññaharaṇavacane pācittiyaṃ udīritanti attho.
30. 今为示巴吉帝亚,故说「知而妄语」等。其中「知而妄语」者,为因格之地格,故若比库知而说妄语,以彼为相、以彼为因、以彼为缘,生起巴吉帝亚。此为其义。「轻蔑比库者」者,谓以生、名、姓、业、技艺、年龄、病、相、烦恼、罪、骂詈,以真实或不真实,以任何口刺,刺伤比库之比库,生起巴吉帝亚。此为其义。「搬弄离间亦」者,谓于比库之搬弄离间,以生等为骂詈之事而骂詈比库之比库,闻后为比库之喜乐,或以破坏之意图,若不嗔者,彼比库以身或以语之搬弄离间语,生起巴吉帝亚。此为其义。
§31
31. Saṅgītittayamāruḷhaṃ piṭakattayaṃ dhammaṃ bhikkhuñca bhikkhuniñca ṭhapetvā aññena puggalena saddhiṃ ekato padaṃ padaṃ bhaṇantassa bhikkhuno padagaṇanāya pācittiyaṃ udīritanti samudāyattho.
31. 登于三结集之三藏法,除比库与比库尼外,与其他人一起逐句诵者,彼比库以句之计数,生起巴吉帝亚。此为总义。
§32
32.Anupasampannenevāti bhikkhuṃ ṭhapetvā antamaso pārājikavatthubhūtena tiracchānagatenāpi saha tirattiyaṃ sayitvā catutthadivase atthaṅgate sūriye puna sahaseyyāya pācitti siyāti sambandho. Tattha sahaseyyāyāti sabbacchannaparicchinne, yebhuyyenacchannaparicchinne vā senāsane pubbāpariyena vā ekakkhaṇe vā ekato nisajjanāya. Tattha chadanaṃ anāhacca diyaḍḍhahatthubbedhena pākārādinā paricchinnampi sabbaparicchinnamicceva veditabbaṃ.
「与未达上者」者,除比库外,乃至与已成巴拉基咖事由之畜生共宿三夜后,于第四日日没时,若再共宿,则有巴吉帝亚,此为关联。其中「共宿」者,于全覆蔽围限之住处,或大部分覆蔽围限之住处,前后相继或同一刹那一起卧坐。其中,未接触覆盖物,以二肘半高度之墙壁等围限者,亦应知为全围限。
§33
33. Ekarattampi itthiyā saddhiṃ seyyaṃ kappayato tassa bhikkhunopi pācitti siyāti attho. Tattha itthiyāti antamaso tadahujātāyapi manussitthiyā. Desentassa vinā viññuṃ, dhammañca chappaduttarinti viññuṃ purisaṃ vinā itthiyā chappadato uttariṃ dhammaṃ desentassa bhikkhuno pācitti siyāti attho. Tattha ‘‘chappaduttari’’nti ettha eko gāthāpādo ekaṃ padanti evaṃ sabbattha padappamāṇaṃ veditabbaṃ. Cha padāni chappadaṃ, chappadato uttariṃ chappaduttariṃ.
即使一夜与女人共宿而许可卧者,彼比库亦有巴吉帝亚,此为义。其中「女人」者,乃至当日所生之人类女子。「无智者在场而说法」,「超过六句之法」,无智者男子在场,向女人说超过六句之法之比库有巴吉帝亚,此为义。其中「超过六句」者,此处一偈句为一句,如是一切处应知句之量。六句为六句,超过六句为超过六句。
§34
34. Bhikkhusammutiṃ ṭhapetvā bhikkhuno duṭṭhullaṃ vajjaṃ abhikkhuno vadantassa pācittiyaṃ udīritanti attho. Tattha duṭṭhullanti idha saṅghādisesaṃ adhippetaṃ. Bhikkhusammutiyāti yaṃ saṅgho abhiṇhāpattikassa bhikkhuno āyatiṃ saṃvaratthāya āpattīnañca kulānañca pariyantaṃ katvā vā akatvā vā tikkhattuṃ apaloketvā katikaṃ karoti, taṃ ṭhapetvā. Abhikkhunoti anupasampannassa. Vadantassāti ārocentassa.
除僧团许可外,向未达上者说比库之粗重过失者,宣说巴吉帝亚,此为义。其中「粗重」者,此处意指桑喀地谢萨。「僧团许可」者,僧团对屡犯之比库,为未来防护故,确定或不确定诸罪与诸俗家之界限后,三次求听而作羯磨,除此之外。「未达上者」者,未达上者。「说者」者,告知者。
§35
35. Yo akappiyaṃ pathaviṃ khaṇeyya vā khaṇāpeyya vā, tassa pācittiyaṃ siyā. Tattha akappiyanti uddhanapacanādivasena vā tathā tathā adaḍḍhā vā jātapathavī vuccati. Sā tividhā suddhamissapuñjavasena. Tattha suddhapathavī nāma pakatiyā suddhapaṃsu vā suddhamattikā vā. Missapathavī nāma yattha paṃsuto vā mattikato vā pāsāṇasakkharakathalamarumbavālukāsu aññatarassa tatiyabhāgo hoti. Puñjapathavī nāma atirekacātumāsaṃ ovaṭṭho paṃsupuñjo vā mattikāpuñjo vā hoti. Vuttalakkhaṇena pana missakapuñjopi piṭṭhipāsāṇe ṭhitasukhumarajampi ca deve phusayante sakiṃ ce tintaṃ, cātumāsaccayena tintokāso puñjapathavīsaṅkhameva gacchati. Yo bhikkhu bhūtagāmaṃ vikopeyya, tassa pācittiyaṃ siyāti sambandho. Tattha bhūtagāmanti bhavanti, abhavuṃ cāti bhūtā, jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho, gāmoti rāsi, bhūtānaṃ gāmo, bhūtā eva vā gāmoti bhūtagāmo, patiṭṭhitaharitatiṇarukkhādīnametaṃ adhivacanaṃ. Taṃ bhūtagāmaṃ. Vikopeyyāti chedanabhedanādīni kareyya.
若掘不许可之地或使人掘者,彼有巴吉帝亚。其中「不许可」者,以烧煮等方式或如是如是未烧之生地称为不许可。彼有三种:纯、混、堆,依此而分。其中纯地者,名为本性纯土或纯黏土。混地者,名为土中或黏土中,于石、砾、砂、芦苇、沙中任一者有三分之一。堆地者,名为超过四月覆盖之土堆或黏土堆。然而,具所说相之混堆,及置于背石上之细尘,若天降雨一次湿润,经四月后,湿润之处即入堆地之数。若比库损坏有情村,彼有巴吉帝亚,此为关联。其中「有情村」者,存在、已存在故为有情,生、增长、已生、已增长,此为义。村者,聚,有情之聚,或有情即聚,故为有情村,此为已立之青草、草、树等之增上语。彼有情村。「损坏」者,作切断、破坏等。
§36
36. Yo bhikkhu saṅghikaṃ mañcādiṃ ajjhokāse santharaṇādikaṃ katvā āpucchanādikaṃ akatvā yāti, tassa pācitti siyāti attho. Tattha saṅghikanti saṅghassa santakaṃ. Mañcādinti ettha ādi-saddena pīṭhabhisikocchādiṃ saṅgaṇhāti. Santharaṇādikanti santharaṇādiṃ katvā vā kārāpetvā vā. Āpucchanādikanti āpucchanaṃ vā uddharaṇaṃ vā uddharāpanaṃ vāti attho. Yātīti gacchati.
若比库将僧团之床等于露地作敷设等后,不作告知等而去者,彼有巴吉帝亚,此为义。其中「僧团之」者,僧团所有之物。「床等」者,此处以等字摄取椅、枕、褥等。「敷设等」者,作敷设等或使人作。「告知等」者,告知或收举或使人收举,此为义。「去」者,前往。
§37
37. Yo bhikkhu saṅghikāvasathe seyyaṃ santharaṇādikaṃ katvā āpucchanādikaṃ akatvā yāti, tassa bhikkhuno pācitti siyāti attho. Tattha saṅghikāvasatheti saṅghassa santake āvasathe vihāre gabbhe vā aññasmiṃ vā sabbaparicchinne guttasenāsane. Seyyanti bhisi cimilikā pāvuraṇaṃ uttarattharaṇaṃ bhūmattharaṇaṃ taṭṭikā cammakkhaṇḍaṃ nisīdanaṃ paccattharaṇaṃ tiṇasanthāro paṇṇasanthāroti evamādikaṃ. Santharaṇādikanti tesu yena kenaci attharaṇādikaṃ katvā vā kārāpetvā vā.
若比库于僧团住处作卧具敷设等后,不作告知等而去者,彼比库有巴吉帝亚,此为义。其中「僧团住处」者,于僧团所有之住处、精舍、房舍或其他全围限之有守护住处。「卧具」者,褥、被、覆布、上敷、地敷、席、皮片、坐具、敷布、草敷、叶敷等如是等。「敷设等」者,于彼等中以任何一者作敷设等或使人作。
§38-9
38-9. Yo pana bhikkhu jānaṃ sappāṇakaṃ toyaṃ paribhuñjaye, tassa bhikkhuno pācitti siyāti yojanā. Tattha jānaṃsappāṇakanti ‘‘sappāṇakamida’’nti disvā vā sutvā vā yena kenaci ākārena jānanto. Toyanti udakaṃ. Paribhuñjayeti paribhuñjeyya. Yo bhikkhu pārivattakaṃ ṭhapetvā aññātikāya bhikkhuniyā cīvaraṃ deti, tassa bhikkhuno pācitti siyā. Cīvarappaṭiggahaṇasikkhāpade bhikkhu paṭiggāhako idha bhikkhunī, ayaṃ viseso. Aññātikāya bhikkhuniyā cīvaraṃ sibbatopi tassa bhikkhuno pācitti siyāti attho. Cīvaranti nivāsanapārupanūpagaṃ. Sibbatoti sayaṃ sibbantassa sūciṃ pavesetvā nīharaṇe payogagaṇanāya pācitti. Sibbāpentassa pana ‘‘sibbā’’ti vutto sacepi sabbaṃ sūcikammaṃ niṭṭhāpesi, ekameva pācitti, āṇattassa payogagaṇanāya pācitti hoti. Pavāretvāna atirittaṃ akāretvā bhuñjato pācitti siyāti attho. Tatrāyaṃ vinicchayo – odano sattu kummāso maccho maṃsanti pañcannaṃ bhojanānaṃ aññataraṃ sāsapamattampi ajjhoharitvā bhojanaṃ paṭikkhepaṃ katvā aññena iriyāpathena ‘‘alametaṃ sabba’’nti atirittaṃ akāretvā paribhuñjato pācitti hotīti.
38-9. 「若比库明知而受用有生物之水,彼比库应得巴吉帝亚」,此为连结。其中「明知有生物」者,见或闻「此有生物」,或以任何方式而知。「水」者,水也。「受用」者,应受用。若比库除亲戚外,施衣于非亲戚比库尼,彼比库应得巴吉帝亚。于衣受取学处中,比库为受取者,此处比库尼为受取者,此为差别。「为非亲戚比库尼缝衣亦应得巴吉帝亚」,此为义。「衣」者,下衣、上衣之类。「缝」者,自己缝时,插入针而拔出时,以作业计算而得巴吉帝亚。然而令缝者,说「缝」时,即使完成全部针作,仅得一巴吉帝亚,因命令者以作业计算而得巴吉帝亚。「受邀请后,未作余而食者应得巴吉帝亚」,此为义。此处判定如下:饭、麦粥、豆粥、鱼、肉此五种主食中任一,即使芥子许,吞咽后作主食拒绝,以另一威仪「此已足」而未作余而受用者,得巴吉帝亚。
§40
40. Yo bhikkhu āsādanāpekkho bhuttāviṃ pavāritaṃ bhikkhuṃ ‘‘handa, bhikkhu, khāda vā bhuñja vā’’ti anatirittena pavāreti, bhojane bhutte tassa pācittiyaṃ udīritanti attho. Tattha āsādanāpekkhoti āsādanaṃ codanaṃ maṅkukaraṇabhāvaṃ apekkhamāno.
40. 「若比库期望陷害,对已食已受邀请之比库『来,比库,嚼或食』以未作余而邀请,于主食食时,彼应得巴吉帝亚」,此为义。其中「期望陷害」者,期望陷害、诘责、令羞愧之状态。
§41-2
41-2. Yo bhikkhu sannidhibhojanaṃ bhuñjeyya, tassa bhikkhuno pācitti siyāti attho. Tattha sannidhibhojananti paṭiggahetvā ekarattaṃ vītināmitabhojanaṃ. Vikāle yāvakālikaṃ bhuñjato vāpi pācitti siyāti yojanā. Tattha vikāleti vigatakāle, majjhanhikātikkamato paṭṭhāya yāva aruṇuggamanāti attho. Yāvakālikanti vanamūlaphalādikaṃ āmisabhojanaṃ. Agilāno bhikkhu paṇītakaṃ sappibhattādikampi viññāpetvāna bhuñjeyya, tassa bhikkhuno pācitti siyāti yojanā. Tattha agilānoti kallako. Paṇītakanti sappitelamadhuphāṇitamacchamaṃsakhīradadhisaṅkhātehi saṃsaṭṭhaṃ sattadhaññanibbattaṃ paṇītabhojanaṃ . Yo bhikkhu dantakaṭṭhodakaṃ vajjetvā appaṭiggahitakaṃ bhuñjeyya, pācitti siyāti attho. Tattha appaṭiggahitanti kāyena vā kāyappaṭibaddhena vā gaṇhantassa hatthapāse ṭhatvā kāyakāyappaṭibaddhanissaggiyānaṃ aññatarena na dinnaṃ appaṭiggahitaṃ nāma.
41-2. 「若比库食储食,彼比库应得巴吉帝亚」,此为义。其中「储食」者,受取后经一夜之主食。「于非时食时分食亦应得巴吉帝亚」,此为连结。其中「非时」者,过时,从正午过后直至明相升起,此为义。「时分食」者,林根果等资具主食。「无病比库乞求后食美食如酥饭等,彼比库应得巴吉帝亚」,此为连结。其中「无病」者,健康者。「美食」者,与酥、油、蜜、糖、鱼、肉、乳、酪相混,由七种谷物生成之美主食。「若比库除齿木水外,食未受取物,应得巴吉帝亚」,此为义。其中「未受取」者,以身或身所系物受取者,站立于手掌范围内,未以身或身所系应舍物中任一而给予者,名为未受取。
§43
43. Yo bhikkhu titthiyassa sahatthato kiñci bhuñjitabbaṃ dadeyya, tassa pācitti siyāti sambandho. Tattha titthiyassāti aññatitthiyassa. Kiñci bhuñjitabbanti yaṃ kiñci bhojanīyaṃ. Sahatthatoti sahatthā. Yo bhikkhu mātugāmena ekato raho nisajjaṃ kappeyya, tassa pācitti siyāti sambandho. Tattha rahoti paṭicchanne. Kappeti kappeyya. Ekatoti saddhiṃ.
43. 「若比库以自手施任何可食物于外道,彼应得巴吉帝亚」,此为连结。其中「于外道」者,于其他外道。「任何可食物」者,任何可食之物。「以自手」者,以自己之手。「若比库与女人一起于隐处坐,彼应得巴吉帝亚」,此为连结。其中「隐处」者,于遮蔽处。「坐」者,应坐。「一起」者,共同。
§44
44.Surāmerayapānepīti ettha piṭṭhādīhi kataṃ majjaṃ surā. Pupphādīhi kato āsavo merayaṃ. Yo bhikkhu tadubhayampi bījato paṭṭhāya kusaggenāpi pivati, tassa tappānapaccayā pācittiyaṃ udīritanti attho. Aṅgulipatodake cāpīti aṅgulīhi upakacchakādīnaṃ ghaṭṭanapaccayā pācitti siyāti attho. Hasadhammepi codaketi uparigopphake udake hasadhamme kīḷānimittaṃ tassa pācitti siyāti attho.
44. 「于谷酒果酒饮」中,以面粉等制成之醉品为谷酒。以花等制成之酿品为果酒。若比库从种子开始,即使以草尖许饮彼二者,因彼饮缘应得巴吉帝亚,此为义。「于指戏亦」者,以指触击腋下等之缘应得巴吉帝亚,此为义。「戏笑法亦诘责」者,于膝上水中戏笑法,为嬉戏之相,彼应得巴吉帝亚,此为义。
§45
45.Anādarepi pācittīti puggalassa vā dhammassa vā anādarakaraṇepi pācitti siyāti attho. Yo bhikkhu upasampannena paññattena vuccamāno tassa vā vacanaṃ akattukāmatāya, taṃ vā dhammaṃ asikkhitukāmatāya anādariyaṃ karoti, tassa tasmiṃ anādariye pācitti siyāti attho. Bhayānakaṃ kathaṃ katvā vā bhayānakaṃ rūpaṃ dassetvā vā bhikkhuṃ bhīsayatopi pācitti siyāti attho.
45. 「于不恭敬亦巴吉帝亚」者,于人或法作不恭敬亦应得巴吉帝亚,此为义。若比库被达上者所制定者言说时,因不欲作彼言说,或因不欲学彼法,而作不恭敬,彼于彼不恭敬应得巴吉帝亚,此为义。「作恐怖语或示恐怖相而恐吓比库亦应得巴吉帝亚」,此为义。
§46
46. Yo bhikkhu agilāno kiñci paccayaṃ ṭhapetvā jotiṃ jaleyya vā jalāpeyya vā, tassa pācittiyaṃ siyāti sambandho. Tattha kiñci paccayanti padīpujjalanaṃ vā pattapacanādīsu jotikaraṇaṃ vāti evarūpaṃ paccayaṃ ṭhapetvā. Jotinti aggiṃ.
46. 「若比库无病,除去任何因缘而点火或令点火,彼有巴吉帝亚」,此为连结。其中「任何因缘」者,除去点灯或于钵煮食等之点火,如是之因缘。「火」者,火也。
§47-8
47-8. Kappabinduṃ anādāya navacīvarabhogino navaṃ cīvaraṃ bhuñjantassa pācitti siyāti attho. Kappabindunti morakkhimaṇḍalamaṅgulapiṭṭhīnaṃ aññatarappamāṇaṃ kappabinduṃ. Anādāyāti anādiyitvā. Bhikkhuno cīvarādikaṃ parikkhāraṃ apanetvā nidhentassa vā nidhāpentassa vā hasāpekkhassa bhikkhuno pācitti siyāti attho. Cīvarādikanti ādi-saddena pattanisīdanasūcigharakāyabandhanādiṃ saṅgaṇhāti. Nidhentassāti nidahantassa. Hasāpekkhassāti hasādhippāyassa. Jānaṃ pāṇaṃ hane bhikkhu, tiracchānagatampi cāti yo bhikkhu ‘‘pāṇo’’ti jānanto tiracchānagataṃ pāṇaṃ khuddakampi mahantampi haneyya, tassa pācittiyaṃ siyāti attho.
47-8. 「不取适当标记而受用新衣之受用新衣者,有巴吉帝亚」,此为义。「适当标记」者,孔雀颈圆、指节背之任一量之适当标记。「不取」者,不取而。「比库移去衣等资具而藏或令藏,对期待笑之比库,有巴吉帝亚」,此为义。「衣等」者,以『等』字摄取钵、坐具、针筒、腰带等。「藏者」者,藏者。「期待笑者」者,意图笑者。「比库知而杀生命,亦畜生趣」者,若比库知「是生命」而杀畜生趣之生命,小或大,彼有巴吉帝亚,此为义。
§49
49.Chādetukāmo chādeti, duṭṭhullaṃ bhikkhunopi cāti yo bhikkhu bhikkhuno duṭṭhullasaṅkhātaṃ saṅghādisesaṃ chādetukāmo hutvā chādeti, tassa pācittiyaṃ siyāti attho. Itthiyā saha saṃvidhāya gāmantaragatassa bhikkhuno pācittiyaṃ siyāti yojanā.
49. 「欲覆藏而覆藏,比库之粗重罪」者,若比库欲覆藏比库之称为粗重罪之桑喀地谢萨而覆藏,彼有巴吉帝亚,此为义。「与女人共约而行村间之比库,有巴吉帝亚」,此为连结。
§50
50.Bhikkhuṃvā pahareyyāthāti yo bhikkhu bhikkhuṃ pahareyya, tassa pācittiyaṃ siyāti yojanā. Talasattikamuggireti yo bhikkhu paharaṇākāraṃ dassento kāyaṃ vā kāyappaṭibaddhaṃ vā uggireyya, tassa pācittiyaṃ siyāti attho. Codeyya vā codāpeyya, bhikkhuṃ amūlakena cāti yo bhikkhu bhikkhuṃ amūlakena saṅghādisesena codeyya vā codāpeyya vā, tassa pācittiyaṃ siyāti attho. Tattha amūlakenāti diṭṭhādimūlavirahitena.
50. 「或应打比库」者,若比库打比库,彼有巴吉帝亚,此为连结。「举掌或拳」者,若比库示打击之相而举身或身所系物,彼有巴吉帝亚,此为义。「或应诘问或令诘问,以无根对比库」者,若比库以无根之桑喀地谢萨诘问比库或令诘问,彼有巴吉帝亚,此为义。其中「无根」者,离见等根者。
§51
51.Kukkuccuppādane cāpīti ‘‘ūnavīsativasso tvaṃ maññe’’tiādīni bhaṇanto kukkuccaṃ uppādeyya, tassa kukkuccuppādanapaccayā pācittiyaṃ hoti. Yo bhikkhu bhaṇḍanatthāya bhaṇḍanajātānaṃ vacanaṃ sotuṃ upassutiṃ yāti, tassa pācittiyaṃ siyāti sambandho. Tattha bhaṇḍanatthāyāti kalahatthāya. Bhaṇḍanajātānanti kalahajātānaṃ. Upassutinti sutisamīpaṃ.
51. 「于生起追悔」者,说「汝我想未满二十岁」等而生起追悔,彼因生起追悔之因缘而有巴吉帝亚。「若比库为诤事而往窃听已生诤者之言,彼有巴吉帝亚」,此为连结。其中「为诤事」者,为斗诤。「已生诤者」者,已生斗诤者。「窃听」者,听之近处。
§52
52. Yo bhikkhu saṅghassa pariṇāmitaṃ yaṃ lābhaṃ, taṃ parapuggalassa nāmeti, tassa pācittiyaṃ siyāti sambandho. Tattha nāmetīti pariṇāmeti. Pucchaṃ akatvāti ‘‘vikāle gāmappavesanaṃ āpucchāmī’’ti vā ‘‘gāmaṃ pavisissāmī’’ti vā anāpucchitvā. Santabhikkhunti antoupacārasīmāya dassanūpacāre bhikkhuṃ disvā yaṃ sakkā hoti pakativacanena āpucchituṃ, tādisaṃ vijjamānaṃ bhikkhuṃ. Gāmassāti gāmaṃ, kammatthe sāmivacanaṃ. Gateti sampadānatthe bhummavacanaṃ, gatassāti attho. Santaṃ bhikkhuṃ anāpucchitvā vikāle gāmaṃ gatassa bhikkhuno pācittiyaṃ siyāti attho. Sesaṃ uttānamevāti.
52. 「若比库将僧团所回向之任何利养,指定于别人,彼有巴吉帝亚」,此为连结。其中「指定」者,回向也。「不问而」者,不问「我问非时入村」或「我将入村」而。「有比库」者,于内摄受界之见摄受处见比库,能以常语问者,如是存在之比库。「村」者,村,于业格作属格。「往」者,于与格作地格,『往者』为义。「有比库不问而非时往村之比库,有巴吉帝亚」,此为义。「其余明显」者。
Pācittiyaniddesavaṇṇanā niṭṭhitā. · 巴吉帝亚指示解释已毕。
5. Pakiṇṇakaniddesavaṇṇanā五、杂事指示解释
§53
53. Idāni pakiṇṇakaṃ dassetuṃ ‘‘saṅghika’’ntyādi āraddhaṃ. Tattha yo bhikkhu issaro hutvā saṅghikaṃ garubhaṇḍaṃ aññassa deti, tassa thullaccayaṃ siyā. Theyyāya aññassa deti, yathāvatthu pārājikādi siyā, dukkaṭavatthu dukkaṭaṃ, thullaccayavatthu thullaccayaṃ, pārājikavatthu pārājikaṃ siyāti vuttaṃ hoti.
53. 现在为了显示杂项,开始「僧团的」等文。其中,若比库作为主事者,将僧团的重物给予他人,应得土喇吒亚。若以盗心给予他人,则依事物而有巴拉基咖等:恶作事物得恶作,土喇吒亚事物得土喇吒亚,巴拉基咖事物得巴拉基咖,如是所说。
§54
54.Kusādimayacīrānīti ettha ādi-saddo vākaphalakaṃ saṅgaṇhāti, kusamayacīraṃ vākamayacīraṃ phalakamayacīranti. Tattha kuse ganthetvā katacīraṃ kusamayacīraṃ. Vākamayacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakamayacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbetvā katacīraṃ. Kambalaṃ kesavālajanti kesajaṃ kambalaṃ vālajaṃ kambalaṃ, kesakambalaṃ vālakambalanti attho. Kesehi tante vāyitvā katakambalaṃ kesakambalaṃ. Camarivālehi vāyitvā katakambalaṃ vālakambalaṃ. Samayaṃ vināti naṭṭhacīvarakālaṃ ṭhapetvā. Dhārayato dhārayantassa. Lūkapakkhājinakkhipanti ulūkapakkhiajinakkhipaṃ. Tattha ulūkapakkhīti ulūkasakuṇapakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Naṭṭhacīvarakālaṃ ṭhapetvā imesu sattasu vatthūsu yaṃ kiñci dhārayato thullaccayaṃ siyāti attho.
54.「草等制衣」等处,「等」字摄取树皮衣与木板衣,即草制衣、树皮制衣、木板制衣。其中,以草编结而成之衣为草制衣。树皮制衣者,名为苦行者之树皮衣。木板制衣者,名为将木板形状之木板缝合而成之衣。「毛毯、发毛制」者,发制毛毯、毛制毛毯,义为发毛毯、毛毛毯。以发为经线编织而成之毛毯为发毛毯。以牦牛尾毛编织而成之毛毯为毛毛毯。「除时」者,除去失衣时。「着用者」,着用之人。「猫头鹰翅兽皮投」者,猫头鹰翅兽皮投衣。其中,「猫头鹰翅」者,以猫头鹰鸟翅制成之下衣。「兽皮投」者,带毛带蹄之兽皮鹿皮。除去失衣时,着用此七种事物中任何一种者,应得土喇吒亚,此为义。
§55
55. Satthakena kattabbaṃ kammaṃ satthakammaṃ, tasmiṃ satthakamme. Vatthimhi kattabbaṃ kammaṃ vatthikammaṃ, tasmiṃ vatthikamme. Saṃ nimittanti attano aṅgajātaṃ. Taṃ chindato thullaccayaṃ siyāti sambandho. Maṃsādibhojaneti ettha ādi-saddo aṭṭhilohitacammalomāni saṅgaṇhāti. Tasmā manussānaṃ maṃsaaṭṭhilohitacammalomabhojanapaccayā thullaccayaṃ siyāti attho.
55. 以刀应作之业为刀业,在彼刀业中。在灯芯应作之业为灯芯业,在彼灯芯业中。「自己的相」者,自己的肢体。切断彼者应得土喇吒亚,此为连结。「肉等食」处,「等」字摄取骨血皮毛。因此,以人之肉骨血皮毛为食之因缘,应得土喇吒亚,此为义。
§56
56.Kadalerakakkadussānīti ettha kadalierakaakkavākehi katāni vatthāni dhārayantassa dukkaṭaṃ. Potthakanti makacivākehi kataṃ potthakadussaṃ. Sabbapītādikanti ettha ādi-saddena sabbalohitakasabbakaṇhakasabbamañjeṭṭhikaṃ saṅgaṇhāti. Tattha sabbameva nīlakaṃ sabbanīlakaṃ. Evaṃ sesesupi. Nīlaṃ ummārapupphavaṇṇaṃ. Pītaṃ kaṇikārapupphavaṇṇaṃ. Lohitaṃ jayasumanapupphavaṇṇaṃ. Kaṇhakaṃ addāriṭṭhakavaṇṇaṃ. Mañjeṭṭhikaṃ lākhārasavaṇṇaṃ. Imesu aṭṭhasu vatthūsu yaṃ kiñci dhārayantassa dukkaṭaṃ siyāti attho.
56.「芭蕉叶孔雀衣」等处,以芭蕉叶孔雀羽制成之衣,着用者得恶作。「书册」者,以蝙蝠皮制成之书册布。「全青等」处,「等」字摄取全红、全黑、全茜草色。其中,全部皆青为全青。如是于其余亦然。青者,乌昙跋罗花色。黄者,迦尼迦罗花色。红者,阇耶苏摩那花色。黑者,半熟砖色。茜草色者,紫胶汁色。着用此八种事物中任何一种者,应得恶作,此为义。
§57-8
57-8.Hatthissuragasoṇānanti hatthiassauragasoṇānaṃ maṃsaṃ aṭṭhirudhiracammalomāni. Sīhabyagghacchadīpinanti sīhabyagghaacchadīpīnaṃ maṃsādīni. Taracchassa ca maṃsādiṃ uddissakatamaṃsañca anāpucchitamaṃsañca bhuñjato dukkaṭaṃ siyā. Dakatitthādikanti ettha ādi-saddo vaccapassāvakuṭiyo saṅgaṇhāti. Tena yātānupubbaṃ āgatappaṭipāṭiṃ hitvāna vajjetvā nahānatitthañca vaccakuṭiñca passāvakuṭiñca vaje vajeyya gaccheyya, dukkaṭaṃ tassa siyāti attho.
57-8.「象马牛狮」等者,象马牛狮之肉骨血皮毛。「狮虎豹」者,狮虎豹之肉等。食畜生之肉等、为己而杀之肉、未询问之肉者,应得恶作。「浴处等」处,「等」字摄取大便小便处。因此,舍弃依次第而来之顺序,越过而往浴处、大便处、小便处者,应得恶作,此为义。
§59
59.Sahasāti vegasā vegena. Vubbhajitvānāti antaravāsakaṃ dūratova ukkhipitvā, va-kāro sandhivasenāgato. Paviseti paviseyya. Vaccapassāvakuṭikanti vaccakuṭikaṃ passāvakuṭikaṃ. Viseti paviseyya. Yo bhikkhu vaccapassāvakuṭikaṃ sahasā paviseyya vā nikkhameyya vā, ubbhajitvā vā paviseyya vā nikkhameyya vā, ukkāsikaṃ vajjetvā taṃ paviseyya, tassa dukkaṭaṃ siyāti yojanā.
59.「急速」者,以速度、以急速。「撩起」者,从远处即撩起下衣,「va」字因连音而来。「入」者,应入。「大小便处」者,大便处、小便处。「入」者,应入。若比库急速入大小便处或出,或撩起而入或出,或越过咳嗽而入彼处,应得恶作,此为连结。
§60
60. Nitthunanto vaccaṃ kareyya dantakaṭṭhañca khādanto, tassa dukkaṭaṃ siyāti attho. Vaccapassāvadoṇīnaṃ bahi vaccādikaṃ vaccapassāvaṃ kareyya, tassa dukkaṭaṃ siyā.
60. 「发出嘶嘶声而排便者,或嚼齿木者,彼有恶作」,此为其义。「于便尿器外排便等」者,于便尿器外排便或排尿者,彼有恶作。
§61
61.Kharenacāvalekheyyāti phālitakaṭṭhena vā pharusena vā gaṇṭhikena vā pūtikaṭṭhena vā susirena vā avalekheyyāti attho. Kaṭṭhanti avalekhanakaṭṭhaṃ. Kūpaketi vaccakūpake. Ūhatañcāti gūthamakkhitañca. Na dhoveyyāti attanā vā na dhoveyya parena vā na dhovāpeyya. Uklāpañcāti kacavarañca. Na sodhayena sammajjeyya.
61. 「以粗物擦拭」者,以破裂之木、或粗糙者、或有节者、或腐朽之木、或有孔者擦拭,此为其义。「木」者,擦拭之木。「于井」者,于便井。「且沾染」者,且沾染粪便。「不应洗」者,自己不应洗,或不应令他人洗。「且污秽」者,且垃圾。不应清扫、不应打扫。
§62
62.Capucapūti saddaṃ katvā udakakiccaṃ karontassa ācamantassa dukkaṭaṃ siyāti attho. Anajjhiṭṭhovāti anāṇattoyeva. Therenāti saṅghattherena. Pātimokkhanti pātimokkhuddesaṃ. Uddise uddiseyya, dukkaṭaṃ siyā.
62. 「发出啧啧声而行水事」者,漱口者发出啧啧声,彼有恶作,此为其义。「未经告知」者,即未经许可。「由长老」者,由僧团长老。「巴帝摩卡」者,巴帝摩卡诵说。「应诵说」者,若诵说,有恶作。
§63
63. Anāpucchāya pañhassa kathane, anāpucchāya pañhassa vissajjane, anāpucchāya sajjhāyakaraṇe, anāpucchāya padīpajālane, anāpucchāya padīpavijjhāpaneti imesu catūsu paccayesu tassa dukkaṭaṃ siyā.
63. 未经请问而说法、未经请问而解答问题、未经请问而诵习、未经请问而点灯、未经请问而令点灯,于此四缘中,彼有恶作。
§64
64. Anāpucchā vātapānakavāṭāni vivareyya vā thakeyya vā, tassa dukkaṭaṃ siyāti sambandho. Vandanādinti ettha ādi-saddo vandāpanaṃ saṅgaṇhāti. Yo bhikkhu naggo vandanaṃ kareyya, vandāpanaṃ kareyya, gamanaṃ kareyya, bhojanaṃ kareyya, pivanaṃ kareyya, khādanaṃ kareyya, gahaṇaṃ kareyya, dānaṃ kareyya, tassa sabbattha dukkaṭanti sambandho.
64. 「未经请问而开窗户或关闭」者,彼有恶作,此为连结。「礼敬等」者,此中「等」字摄取令礼敬。若比库裸体而行礼敬、令行礼敬、行走、食用、饮用、嚼食、取受、施与,彼于一切处有恶作,此为连结。
§65
65.Tipaṭicchannakaṃ vināti ‘‘anujānāmi, bhikkhave, tisso paṭicchādiyo jantāgharappaṭicchādiṃ udakappaṭicchādiṃ vatthappaṭicchādi’’nti (cūḷava. 261) evaṃ vuttā tisso paṭicchādiyo samāhaṭāti ‘‘tipaṭicchādī’’ti vuttaṃ. Tipaṭicchannakaṃ ṭhapetvā parikammaṃ sayaṃ kareyya, paraṃ kārāpeyya, tassa dukkaṭaṃ siyāti attho . Yo bhikkhu nahāyaṃ nahāyanto kuṭṭe vā thambhe vā tarumhi vā kāyaṃ upaghaṃseyya, tassa dukkaṭaṃ siyā.
65. 「除三遮蔽物」者,「诸比库,我允许三种遮蔽:浴室遮蔽、水遮蔽、衣遮蔽」,如是所说之三种遮蔽合集,故说「三遮蔽」。除三遮蔽物外,自己行准备工作、或令他人作,彼有恶作,此为其义。若比库沐浴时,沐浴者于墙、或柱、或树上摩擦身体,彼有恶作。
§66
66. Yo bhikkhu nahāyanto kuruvindakasuttena kāyaṃ ghaṃseyya, kāyato kāyena aññamaññaṃ ghaṃseyya, tassa dukkaṭaṃ siyāti sambandho. Yo agilāno saupāhano bahārāme bahiārāme careyya, tassa dukkaṭaṃ siyāti sambandho.
66. 若比库沐浴时以库鲁文德咖线搓擦身体,或身体互相搓擦,彼有恶作,此为关联。若无病者着鞋履于外园、外园中行走,彼有恶作,此为关联。
§67
67.Sabbanīlādikampi cāti ettha ādi-saddo lohitodātapītakaṇhamañjeṭṭhamahāraṅgamahānāmaraṅgarattādayo upāhanāyo saṅgaṇhāti. Yo bhikkhu sabbanīlasabbalohitādikaṃ upāhanaṃ dhāreti, tassa dukkaṭaṃ siyāti sambandho. Yo bhikkhu ratto rattacitto tadahujātāyapi itthiyā nimittaṃ passeyya, tassa dukkaṭaṃ siyā. Yo bhikkhu bhikkhadāyiyā bhikkhadāyikāya itthiyā mukhaṃ passeyya, tassa dukkaṭaṃ siyā.
67. 『一切青等亦』者,此中『等』字摄取红、白、黄、黑、紫红、大红、大名红、染红等鞋履。若比库持一切青、一切红等鞋履,彼有恶作,此为关联。若比库染着、染心,见当日所生女人之相,彼有恶作。若比库见施食女、施食女人之面,彼有恶作。
§68-9
68-9. Yo bhikkhu ujjhānasaññī hutvā aññassa bhikkhuno pattaṃ vā passeyya, tassa dukkaṭaṃ siyā. Ādāsādimhi udakapatte attano mukhaṃ passeyya, tassa dukkaṭaṃ siyā. Uccāsanamahāsane nisajjādiṃ nisīdanasayanādiṃ karontassa bhikkhuno dukkaṭaṃ siyā. Ukkhittānupasampannanānāsaṃvāsakādīnaṃ vandanepi dukkaṭaṃ siyāti sambandho. Tattha ukkhittoti āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakoti tividhopi idhādhippeto. Anupasampannoti iminā bhikkhunisāmaṇerasāmaṇerisikkhamānapaṇḍakaitthisikkhāpaccakkhātakā gahitā. Nānāsaṃvāsakāti laddhinānāsaṃvāsakā gahitā. Ādi-saddena chinnamūlakā gahitā.
68-9. 若比库以嫌恶想见他比库之钵,彼有恶作。于镜等、水钵中见自己之面,彼有恶作。于高座、大座作坐等、坐卧等之比库有恶作。于被举、未达上、别住等之礼敬亦有恶作,此为关联。其中『被举』者,于罪不见而被举者、于罪不忏悔而被举者、于恶见不舍而被举者,此三种于此皆所指。『未达上』者,以此摄取比库尼、沙玛内拉、沙玛内莉、在学尼、般哒咖、女人、舍学者。『别住』者,摄取得别住者。以『等』字摄取断根者。
§70-71
70-71. Yo dīghāsane paṇḍakitthīhi paṇḍakena vā itthiyā vā ubhatobyañjanena vā ekato nisīdeyya, tassa dukkaṭaṃ siyā. Adīghe āsaneti rasse āsane. Yo bhikkhu rassāsane mañce vā pīṭhe vā asamānāsanikena ekato sayeyya, tassa dukkaṭaṃ siyāti attho. Phalapupphādikanti ettha ādi-saddena veḷucuṇṇadantakaṭṭhamattikādayo saṅgahitā. Kulasaṅgahatthāya phalapupphādikaṃ dadato dukkaṭaṃ siyāti sambandho.
70-71. 若于长座与般哒咖女人、般哒咖或女人或二根者一起坐,彼有恶作。『于非长座』者,于短座。若比库于短座、床或椅与非同座者一起卧,彼有恶作,此为义。『果花等』者,此中以『等』字摄取竹粉、齿木、土等。为摄受家族而施与果花等者有恶作,此为关联。
§72-3
72-3. Yo bhikkhu ganthimādiṃ sayaṃ kareyya, paraṃ kārāpeyya, tassa dukkaṭaṃ siyā. Yo bhikkhu jinena vāritapaccaye paribhuñjeyya, tassa dukkaṭaṃ siyā. Abyatto bālo yo bhikkhu ācariyupajjhāye anissāya nissayaṃ aggahetvā vaseyya, tassa dukkaṭaṃ siyā. Yo bhikkhu anuññātehi mātāpituādīhi puggalehi aññassa puggalassa bhesajjaṃ kareyya vā vadeyya vā, tassa dukkaṭaṃ siyā. Sāpattiko yo bhikkhu uposathappavāraṇaṃ kareyya, tassa dukkaṭaṃ siyāti sambandho. Tattha jinena bhagavatā vāritā jinavāritā, jinavāritā ca te paccayā ceti jinavāritapaccayā, te jinavāritapaccaye. Dvemātikāappaguṇatāya abyatto.
72-3. 若比库自作结等,令他作,彼有恶作。若比库受用胜者所禁资具,彼有恶作。无能愚痴之比库若不依止老师、依止师而住,未取依止而住,彼有恶作。若比库为未许可之父母等人为他人作药或说,彼有恶作。有罪之比库若作伍波萨他、自恣,彼有恶作,此为关联。其中『胜者所禁资具』者,为胜者世尊所禁止,彼等资具为胜者所禁止,彼等胜者所禁资具。因二母句不通达故为无能。
§74
74. Yo bhikkhu ābhogaṃ vā niyogaṃ vā vajjetvā dvārabandhādike ṭhāne parivattakavāṭakaṃ apidhāya divā sayeyya, tassa dukkaṭaṃ siyāti sambandho. Dvārabandhādiketi yena kenaci parikkhitte abbhokāsepi rukkhamūlepi antamaso iminā lakkhaṇena yuttaākāsaṅgaṇepi. Apidhāyāti apidahitvā. Vinābhoganti ‘‘esa dvāraṃ jaggissatī’’ti ābhogaṃ ṭhapetvāti attho. Niyoganti avasaṭṭhānaṃ, attano avasaṃ bahusādhāraṇaṭṭhānaṃ ṭhapetvā. ‘‘Savaso’’ti vā pāṭho, savaso hutvāti attho. Divāti divākāle.
74. 若比库除去守护或指派,于门闩等处关闭旋转门闩而于日间睡眠,彼有恶作,此为关联。『门闩等』者,以任何围绕之露地、树下,乃至以此相具足之空地。『关闭』者,关闭之。『除守护』者,除去『此人将守门』之守护,此为义。『指派』者,共住处,除去自己之权力、多人共用处。或有『有权』之读法,有权而,此为义。『日间』者,日间时。
§75
75.Dhaññanti sāli vīhi yavo godhumo kaṅgu varako kudrūsakoti sattavidhaṃ dhaññaṃ. Itthirūpanti dārulohamayādiitthirūpaṃ. Ratananti muttādidasavidhaṃ ratanaṃ. Āvudhanti sattitomarādisabbāvudhabhaṇḍaṃ. Itthipasādhananti itthiyā sīsādialaṅkāraṃ. Tūriyabhaṇḍanti dhamanasaṅkhādisabbaṃ tūriyabhaṇḍaṃ. Phalarukkheti phalitarukkhe. Pubbaṇṇādikanti muggamāsādikaṃ. Ādi-saddena vākurakuminādayo gahitā. Etesu yaṃ kiñci āmaseyya, tassa dukkaṭaṃ siyāti attho.
「谷」者,稻、麦、大麦、小麦、粟、稗、苦荞,此七种谷。「女人形」者,木制、金属制等女人形像。「宝」者,珍珠等十种宝。「武器」者,矛、标枪等一切武器物品。「女人装饰品」者,女人的头部等装饰品。「乐器物品」者,鼓、螺等一切乐器物品。「果树」者,结果之树。「豆类等」者,绿豆、黑豆等。以「等」字摄取豌豆、扁豆等。于此等中,若触摸任何一种,彼有恶作,此为义。
§76
76.Sasitthodakatelehīti yo pana madhusitthakatelena vā udakamissakatelena vā yena kenaci cikkhallena vā. Phaṇahatthaphaṇehi vāti dantamayādiphaṇena vā phaṇakiccasādhakehi hatthaṅgulīhi vā kocchena vā kesamosaṇṭhane dukkaṭaṃ siyāti attho. Ekasmiṃ bhājane bhojananimitte dukkaṭaṃ siyāti attho.
「以含油之水等」者,若以蜂蜜混合之油,或以水混合之油,或以任何泥浆。「以扇手扇等」者,以象牙制等扇,或以行扇之作用的手指,或以刷子,于梳理头发时有恶作,此为义。于一容器中为食物之因有恶作,此为义。
§77
77. Dve bhikkhū ekattharaṇā sayeyyūṃ, dve bhikkhū ekapāvuraṇā sayeyyuṃ, dve bhikkhū ekamañcake sayeyyuṃ, tesaṃ dukkaṭāni hontīti sambandho. Pamāṇato adhikaṃ vā ūnaṃ vā dantakaṭṭhaṃ khādeyya, tassa dukkaṭaṃ siyāti yojanā. Tattha adhikanti aṭṭhaṅgulato adhikaṃ. Ūnanti caturaṅgulato ūnaṃ.
二比库应卧于一敷具,二比库应卧于一覆盖物,二比库应卧于一床座,彼等有诸恶作,此为连结。若嚼超过量或不足量之齿木,彼有恶作,此为配属。其中「超过」者,超过八指。「不足」者,不足四指。
§78
78. Yo bhikkhu naccañca gītañca vāditañca yojeti vā yojāpeti vā, tassa dukkaṭaṃ siyā. Tesaṃ naccānaṃ dassanaṃ, tesaṃ gītānaṃ savanaṃ, tesaṃ vāditānaṃ savanañca karontassa dukkaṭaṃ siyāti attho.
若比库安排舞蹈、歌唱、音乐,或令人安排,彼有恶作。观看彼等舞蹈,听闻彼等歌唱,以及听闻彼等音乐者有恶作,此为义。
§79
79.Vīhādiropimeti vīhiādīnaṃ ruhanaṭṭhāne. Bahipākārakuṭṭaketi pākārakuṭṭānaṃ bahi. Vaccādichaḍḍanādimhīti vaccapassāvasaṅkāracalakādīnaṃ chaḍḍanavissajjanapaccayā dukkaṭaṃ siyāti attho. Dīghakesādidhāraṇeti dīghakesadhāraṇe dīghanakhadhāraṇe dukkaṭaṃ siyāti attho.
「稻等种植处」者,于稻等之生长处。「围墙外」者,于围墙之外。「大小便等弃舍处等」者,因弃舍、排泄大便、小便、垃圾、洗涤水等之缘故有恶作,此为义。「蓄长发等」者,于蓄长发、蓄长指甲有恶作,此为义。
§80
80.Nakhamaṭṭhakaraṇādimhīti ettha ādi-saddena rajanakaraṇaṃ gahitaṃ. Sambādhe lomahāraṇeti sambādhe upakacchakamuttakaraṇaṭṭhāne lomuddharaṇe. Saupāhano bhikkhu parikammakataṃ bhūmiṃ akkameyyāti sambandho.
「涂指甲等」者,此中以「等」字摄取染色。「于狭窄处拔毛」者,于狭窄的腋下、阴部等处拔除体毛。着鞋之比库应踏已作准备之地,此为连结。
§81
81.Adhotaallapādehīti yo bhikkhu adhotapādehi vā allapādehi vā saṅghikaṃ mañcaṃ vā pīṭhaṃ vā akkameyya, parikammakataṃ bhittiṃ vā kāyato āmasantassa dukkaṭaṃ siyāti attho.
81.「以未洗之足或湿足」者,若比库以未洗之足或湿足踏上僧团之床或椅,或以身触摸已作装饰之墙壁,则有恶作,此为其义。
§82-3
82-3.Saṅghāṭiyāpipallattheti adhiṭṭhitacīvarena vihāre vā antaraghare vā pallatthikaṃ kareyya, tassa dukkaṭaṃ. Dupparibhuñjeyya cīvaranti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ dupparibhogena paribhuñjeyya. Akāyabandhanoti kāyabandhanavirahito bhikkhu gāmaṃ vajeyya gaccheyya. Yo bhikkhu vaccakaṃ uccāraṃ katvāna udake sante nācameyya udakasuddhiṃ na kareyya, tassa dukkaṭaṃ siyāti attho. Samādeyya akappiyeti bhikkhuṃ vā sāmaṇerādike sesasahadhammike vā akappiye niyojeyya, tassa dukkaṭaṃ siyāti attho. Sabhāgāpattiyā desanārocanapaccayā dukkaṭaṃ siyāti attho. Sabhāgāti ettha vatthusabhāgatāva idhādhippetā, na āpattisabhāgatā.
82-3.「以桑喀帝衣覆盖而卧」者,若以已决意之衣在寺院中或屋内覆盖而卧,彼有恶作。「不善着衣」者,若不善着用三衣中之任一衣。「无腰带」者,无腰带之比库入村或行走。若比库排泄大便后,有水存在而不洗净、不作水净,彼有恶作,此为其义。「令受持不净」者,若令比库或沙玛内拉等其余同法者受持不净,彼有恶作,此为其义。因同类罪之说示告白之缘故有恶作,此为其义。「同类」者,此处所意指者唯事同类性,非罪同类性。
§84
84.Na vase vassanti yo bhikkhu vassaṃ na vaseyya na upagaccheyya, tassa dukkaṭaṃ siyā. Visaṃvāde suddhacitteti ettha sampadānatthe bhummavacanaṃ, paṭissavaṃ visaṃvādentassa suddhacittassa dukkaṭaṃ siyāti attho. Vassaṃ vasitvā ananuññātakiccato ananuññātakiccena bhikkhuno gamane dukkaṭaṃ siyāti yojanā.
84.「不住瓦萨」者,若比库不住瓦萨、不入瓦萨,彼有恶作。「对清净心者违诺」者,此处为与格义之地格用法,对违背承诺之清净心者有恶作,此为其义。住瓦萨后,因未告知之事务而未告知事务之比库行走有恶作,此为连结。
§85
85. Āpadaṃ vajjetvā tarussa uddhaṃ porisamhā abhiruhaṇe dukkaṭaṃ siyāti sambandho. Āpadanti antarāyaṃ. Tarussāti rukkhassa. Porisamhāti ekaporisappamāṇā majjhimassa purisassa pañcahatthā. Aparissāvano yo bhikkhu addhānaṃ gaccheyya, yo ca bhikkhu taṃ parissāvanaṃ yācato na dadeyya, tassa dukkaṭaṃ siyāti yojanā. Addhānanti addhayojanameva antimamaddhānaṃ.
85. 除危难外,攀登树木超过一人高有恶作,此为连结。「危难」者,障碍也。「树木」者,树也。「一人高」者,一人高之量度,中等人之五肘。「无滤水器」者,若比库行走道路,而彼比库对乞求彼滤水器者不给与,彼有恶作,此为连结。「道路」者,半由旬即为最远道路。
§86
86. Attano ghātane dukkaṭaṃ siyāti sambandho. Yo bhikkhu itthirūpādirūpaṃ kareyya vā kārāpeyya vā, tassa dukkaṭaṃ siyā. Mālādikaṃ vicittaṃ ṭhapetvā jātakādivatthuṃ sayaṃ kareyya, dukkaṭaṃ siyāti sambandho.
86. 于自己之杀害有恶作,此为连结。若比库作女人形等形,或令作,彼有恶作。除花鬘等杂色外,若自己作本生等故事,有恶作,此为连结。
§87
87.Bhuñjantamuṭṭhapeti yo bhikkhu bhuñjantaṃ uṭṭhāpeyya, tassa dukkaṭaṃ siyā. Bhattasālādīsu vuḍḍhānaṃ okāsaṃ adatvā nisīdato dukkaṭaṃ siyāti yojanā.
87.「令正食者起立」者,若比库令正在食者起立,彼有恶作。于食堂等处不给与长老们位置而坐者有恶作,此为连结。
§88
88.Yānānīti vayhaṃ ratho sakaṭaṃ sandamānikādīni. Kallakoti agilāno. Agilāno yo bhikkhu yānāni abhiruheyya, tassa dukkaṭaṃ siyāti attho. Vade davanti keḷiṃ vadeyya, ratanattayaṃ ārabbha keḷiṃ vadeyya, tassa dukkaṭaṃ siyāti attho. Aññaparisāya upalālane dukkaṭaṃ hoti.
『诸乘』者,车辆、战车、牛车、轿舆等也。『健康者』,无病者也。无病之比库若登乘诸乘,彼有恶作,此为义也。『若戏言』者,若说戏言,若就三宝而说戏言,彼有恶作,此为义也。对其他众会嬉戏,有恶作。
§89
89.Kāyādinti ettha ādi-saddo ūrunimittaṃ saṅgaṇhāti. Kāyaṃ vā ūruṃ vā nimittaṃ vā vivaritvā bhikkhunīnaṃ na dassaye na dasseyyāti attho. Lokāyataṃ tiracchānādivijjaṃ na ca sayaṃ vāceyya, parañca na vācāpeyya. Palitaṃ gaṇheyya vā gaṇhāpeyya vā, tassa dukkaṭaṃ siyāti yojanā.
『身等』者,此处『等』字摄取大腿相。身或大腿或相,露出后不应示比库尼,不应令示,此为义也。『世俗论』,畜生明等邪命之学,不应自说,亦不应令他说。若取白发或令取,彼有恶作,此为连结也。
§90-92
90-92. Yattha katthaci peḷāyaṃ pakkhipitvā bhattaṃ bhuñjantassa dukkaṭaṃ siyāti sambandho. Pattahatthako yo bhikkhu vātapānaṃ vā kavāṭaṃ vā paṇāme paṇāmeyya, sodakaṃ pattaṃ uṇheyya uṇhe otāpeyya vā paṭisāmeyya vā, vodakaṃ pattaṃ atiuṇheyya atiṭhapeyya, tassa dukkaṭaṃ siyāti attho. Yo bhikkhu pattaṃ bhūmiyaṃ vā aṅke vā mañce vā pīṭhe vā miḍḍhante vā paribhaṇḍante vā pāde vā chatte vā ṭhapeyya, tassa dukkaṭaṃ siyāti sambandho. Bhūmiyanti yena kenaci anatthatāya paṃsusakkharamissāya. Aṅketi dvinnaṃ ūrūnaṃ majjhe. Miḍḍhanteti miḍḍhapariyante. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhiyā ante. Yo bhikkhu calakādiṃ vā patte ṭhapeyya, patte vā hatthadhovane hatthassa dhovanappaccayā tassa dukkaṭaṃ siyāti sambandho.
于任何处,置于篮中而食食者,彼有恶作,此为关联也。手持钵之比库若关闭或令关闭窗户或门扉,若加热有水之钵,若于热处曝晒或令收藏,若过度加热无水之钵或令置放,彼有恶作,此为义也。比库若将钵置于地上、膝上、床上、椅上、垫边、围边、足上或伞上,彼有恶作,此为关联也。『地上』者,以任何方式于不适当之尘土砂石混杂处。『膝上』者,两大腿之间。『垫边』者,垫之边缘。『围边』者,外侧所作薄垫之边。比库若将调味料等置于钵中,或于钵中洗手,为洗手之因缘,彼有恶作,此为关联也。
§93
93. Ucchiṭṭhaṃ mukhadhovanaṃ udakampi pattena nīharantassa bhikkhuno dukkaṭaṃ siyā. Yo bhikkhu akappiyaṃ pattaṃ paribhuñjeyya, tassa dukkaṭaṃ siyāti attho. Tattha akappiyaṃ pattanti dārumayapattādiṃ.
比库以钵取出食余之漱口水,亦有恶作。比库若受用不如法之钵,彼有恶作,此为义也。其中『不如法之钵』者,木制钵等也。
§94
94. Yo bhikkhu khipite ‘‘jīvā’’ti vade vadeyya, tassa dukkaṭaṃ siyāti attho. Yo bhikkhu parimaṇḍalakādimhi pañcasattati sekhiye anādaro hutvā na sikkhati, tassa dukkaṭaṃ siyāti sambandho.
比库若于投掷时说『生命』而说,彼有恶作,此为义也。比库于圆满等七十五应学法中,不恭敬而不学,彼有恶作,此为关联也。
§95
95. Yo bhikkhu bhaṇḍāgāre payuto mātuyā pituno ca bhaṇḍakaṃ gopeyya, assa bhikkhuno pācittiyaṃ siyāti sambandho. Tattha payutoti bhaṇḍāgāre byāpāravasena yuttappayutto. Gopayeti gopeyya. Yo bhikkhu davāya hīnena jātiādinā uttamampi vadeyya, dubbhāsitaṃ siyāti sambandho. Tattha hīnehi vā ukkaṭṭhehi vā jātiādīhi evaṃ ukkaṭṭhaṃ vā hīnaṃ vā ‘‘caṇḍālosī’’tiādinā nayena ujuṃ vā ‘‘santi idhekacce caṇḍālavenanesādā’’tiādinā nayena aññāpadesena vā upasampannaṃ vā anupasampannaṃ vā akkosādhippāyaṃ vinā kevalaṃ kīḷādhippāyena vadeyya, dubbhāsitaṃ siyāti.
比库若受雇于仓库,守护母亲与父亲之货物,彼比库有巴吉帝亚,此为关联也。其中『受雇』者,于仓库中以事务之方式被雇用受雇。『守护』者,应守护也。比库若以低劣之种姓等而说殊胜者,有恶说,此为关联也。其中以低劣或殊胜之种姓等,如是殊胜或低劣,以『汝是旃陀罗』等方式直接,或以『此处有某些旃陀罗贩卖者』等方式间接,或以暗示方式,对达上者或未达上者,无辱骂之意图,仅以嬉戏之意图而说,有恶说也。
Pakiṇṇakaniddesavaṇṇanā niṭṭhitā. · 杂事指示解释已毕。
6. Vattādikaṇḍaniddesavaṇṇanā六、行仪等篇指示解释
§96
96. Idāni vattaṃ dassetuṃ ‘‘upajjhācariyavatta’’nti vuttaṃ. Tattha upajjhāyavattañca ācariyavattañca gamikavattañca āgantukavattañca senāsanādivattañca piyasīlena bhikkhunā kātabbanti sambandho. Gamikāgantukanti gamikaṃ āgantukanti chedo, gamikavattaṃ āgantukavattañcāti attho.
96. 现在为了显示义务,故说「依止师义务与教授师义务」。于此,依止师义务、教授师义务、行者义务、来者义务、住所等义务,应由具戒比库行之,此为连结。「行者来者」者,「行者」「来者」为分开,意为「行者义务与来者义务」。
§97
97. Dātukāmo hatthapāse ṭhito kiñci gahitabbaṃ ekena purisena gahitabbaṃ ukkhipanakkhamaṃ vatthuṃ tidhā tīsu pakāresu ekenākārena dadeyya, gahetukāmo bhikkhu dvidhā dvīsu ekena gaṇheyya, ayaṃ pañcaṅgo paṭiggahoti attho.
97. 欲施者站在手臂范围内,某物应由一人拿取,能举起之物,以三种方式、三种方法、一种形式施与,欲受者比库以二种方式、二者之一受取,此为五支受取,此为其义。
§98-100
98-100. Dūre ṭhitaṃ cīvaraṃ ṭhapitokāsaṃ sallakkhetvā ‘‘eta’’nti vattabbaṃ. Hatthapāse ṭhitaṃ hatthena āmasitvā ‘‘ima’’nti vattabbaṃ. ‘‘Etaṃ adhiṭṭhāmi, imaṃ adhiṭṭhāmī’’ti imesaṃ padānaṃ majjhe saṅghāṭiādīsu paccekaṃ yojetvā ticīvaraṃ adhiṭṭheyya. Kathaṃ? ‘‘Etaṃ saṅghāṭiṃ adhiṭṭhāmi, imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti adhiṭṭheyya. Evaṃ sesesu ca cīvaresu. Yathā cīvarādiṃ vidhānaṃ evaṃ pattepi adhiṭṭheyya paccuddhareyyāti attho.
98-100. 远处放置之衣,观察放置处所后应说「那个」。手臂范围内放置者,以手触摸后应说「这个」。「我决意那个」「我决意这个」,于此等词句中间,于桑喀帝等各别配合,应决意三衣。如何?应决意「我决意那件桑喀帝」「我决意这件桑喀帝」。如是于其余诸衣亦然。如衣等之规定,于钵亦应决意、应舍弃,此为其义。
§101
101. Sañcarittaṃ ṭhapetvā sesā garukā ca pārājikā ca sacittakāti sambandho. Antimāti pārājikā. Acchinnasikkhāpadaṃ, pariṇatasikkhāpadañcāti imaṃ dvayaṃ ṭhapetvā sesaṃ nissaggiyaṃ acittakanti attho.
101. 除了传话外,其余重罪与巴拉基咖皆为有心,此为连结。「最后」者,巴拉基咖。除了未断学处与已成熟学处此二者外,其余尼萨耆亚为无心,此为其义。
§102-3
102-3.Gāmappavesananteteti gāmappavesanaṃ iti ete. Pācittīsu ete padasodhammādayo gāmappavesanantā sattarasa sikkhāpadā acittakā.
102-3. 「入村等」者,「入村」即「此等」。于巴吉帝亚中,此等从足净法等开始之入村等十七学处为无心。
§104-5
104-5. Pakiṇṇakesu uddissakataṃ ṭhapetvā aññamaṃsakaṃ sesamaṃsaṃ acittakanti attho. Ettha pakiṇṇakesu aññamaṃsādikaṃ pattahattho kavāṭakantaṃ terasavidhaṃ idaṃ sikkhāpadaṃ acittakaṃ, sesaṃ sabbaṃ sacittakanti attho.
104-5. 于杂碎中,除了为己所煮外,其余肉为无心,此为其义。于此杂碎中,从其余肉等开始,持钵至门闩,此十三种学处为无心,其余一切皆为有心,此为其义。
§106
106. Ācariyā vītikkamanacittena sacittakaṃ acittakanti vadanti, paññattijānanena cittena tathā sacittakaṃ acittakanti ācariyā vadantīti attho. Tathā-saddena ‘‘sacittakaṃ acittaka’’nti idaṃ gahitaṃ.
「诸老师以超越心之心而说『有心的无心』」者,其义为:诸老师以概念智之心如是说『有心的无心』。以『如是』一词摄取了『有心的无心』此语。
§107-9
107-9.Pubbakaraṇādikanti ettha ādi-saddo pubbakiccaṃ saṅgaṇhāti. Tattha –
「前行事等」者,此中『等』字摄取前行作。于此:
‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;
「扫帚与灯,水与座,此等为伍波萨他之前行事。」
Uposathassa etāni, pubbakaraṇanti vuccati.
「扫帚与灯,水与座,此等为伍波萨他之前行事。」
‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;
「欲清净、时节宣告、比库计数及教诫,」
Uposathassa etāni, pubbakiccanti vuccatī’’ti. –
「此等为伍波萨他之前行作。」
Evaṃ pubbakaraṇādikaṃ navadhā dīpitaṃ sabbaṃ uposathappavāraṇaṃ piyasīlinā kātabbanti attho.
如是,前行等九种已被阐明,一切伍波萨他与自恣,应由持戒者行之,此为其义。
§112
112.Yathākkamanti etthāyamadhippāyo – gaṇo pārisuddhiuposathaṃ kareyya, puggalo adhiṭṭhānauposathaṃ kareyya, saṅgho suttuddesauposathaṃ kareyyāti.
「依次第」者,此处之意趣为:僧团应行清净伍波萨他,个人应行决意伍波萨他,僧团应行诵经伍波萨他。
§113
113.Cātuddaso pannaraso, sāmaggī dinato tidhāti cātuddaso uposatho , pannaraso uposatho, sāmaggīuposathoti dinato tidhā honti. Dinato puggalato kattabbākārato te uposathā nava iti īritāti attho.
「十四日、十五日、和合,从日而言有三种」者,十四日伍波萨他、十五日伍波萨他、和合伍波萨他,从日而言有三种。从日、从人、从应作方式而言,彼等伍波萨他有九种,如是已说,此为其义。
§114
114.Tevācī dvekavācīti tevācikā pavāraṇā, dvevācikā pavāraṇā, ekavācikā pavāraṇā iti nava pavāraṇā vuttā.
「三语、二语」者,三语自恣、二语自恣、一语自恣,如是九种自恣已被说示。
§115
115.Tassāti phaggunamāsassa. Tato sesanti āsāḷhiantimapakkhamhā yāva kattikapuṇṇamā vassakālanti attho. Ettha hi ekasmiṃ saṃvacchare catuvīsatiuposathā honti.
「其」者,巴古那月之。「从彼余」者,从阿萨拉哈月最后半月直至咖提咖月满月为雨安居期,此为其义。于此,在一年中有二十四次伍波萨他。
§116
116.Etesūti etesu tīsu catūsu ekekasmiṃ utumhi tatiyapakkhā sattamapakkhā. Cātuddasāti cha cātuddasāti attho. Sesāni uttānatthānevāti.
「于此等」者,于此等三个或四个季节中,每一季节的第三半月、第七半月。「十四日」者,六个十四日,此为其义。其余诸义显而易见。
Vattādikaṇḍaniddesavaṇṇanā niṭṭhitā. · 行仪等篇解说的注释终了。
Nigamanakathā结语
Ettāvatā samāraddhā, mūlasikkhatthavaṇṇanā;
至此,根本学处义理之阐释已经开始;
Niṭṭhitā yā samāsena, aḍḍhamāsassa accaye.
半月过后,以简略方式完成。
Adhunūpasampannānaṃ, hitatthāya samāsato;
今为新达上者之利益,以简略方式;
Imaṃ atthaṃ vaṇṇayatā, yaṃ puññaṃdhigataṃ mayā.
阐释此义理者,我所获得之功德。
Tena puññenayaṃ loko, sukhāya paṭipattiyā;
以此功德,愿此世间,为了乐之实践;
Pāpuṇātu visuddhāya, nibbānaṃ ajaraṃ padaṃ.
达到清净,不老之处——涅槃。
Nānātarugaṇākiṇṇe , nānākusalakāmino;
于种种树丛密布之处,种种善巧欲求者
Ramme yuddhānapatino, vihāre vasatā satā.
于可爱之战胜者住处,具念者住时
Sāsane siddhipattassa, siddhinā ñāṇasiddhinā;
于教法中成就达成者,以成就、以智成就
Paṇḍitena katā esā, mūlasikkhatthavaṇṇanā.
贤者所作此,根本学处义之阐释
Mūlasikkhā-ṭīkā samattā. · 《根本学疏》完成。