大品解释

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1大品注释

Mahāvaggavaṇṇanā

2一、大犍度注释

1. Mahākhandhakavaṇṇanā

3菩提说法注释

Bodhikathāvaṇṇanā

1如今，对犍度中隐晦词句等的分别阐明，已是易解之时；

Yaṃ khandhake līnapadādibheda-pakāsanaṃ dāni supattakālaṃ;

2因此，我将以简略摄持的方式，宣说前所未闻的律藏义理。

Tasmā apubbaṃ vinayatthameva, vakkhāmi saṅkhepagahaṇatthaṃ.

3于此，“犍度”一词依何义而称？因是诸蕴的集合，如同分别（论）一般。那么，那些（蕴）又是什么呢？因阐明、开显诸蕴故。此处“蕴”意指出家等律仪行事所摄，以及行持、禁制学处所摄的制立。因为出家等是由世尊所制立的，故称为“制立”。而“蕴”一词也见于“木蕴”、“火蕴”、“水蕴”等用法中。由于开显、注释那些名为制立的蕴，故出家犍度等二十种被称为“犍度”；末尾两种因与其相似，如同“时宜”与“戒的时宜”之说，因时宜相似故。再者，此处“部分、聚集”之义也适用，因为那些制立是依部分与聚集而分别的。然而，这些犍度的次第缘由为何？此问并不成立，因为即使以其他方式宣说，也不会逾越其关联。或者，由于进入教法是以出家、受具足戒为前提，故首先宣说包含其义的大犍度。若问由谁？由结集法的长老们。世尊则是依各处所生之事而随宜宣说，并非依此顺序。长老们则依各各所需，将同类者集于一处，按次第诵出。其余诸篇的用意，将于各处自行显明。

Tattha kenaṭṭhenāyaṃ khandhakoti? Khandhānaṃ samūhattā vibhaṅgo viya. Te pana kathanti? Khandhānaṃ pakāsanato dīpanato. Khandhāti cettha pabbajjādivinayakammasaṅkhātā, cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā ‘‘paññattiyo’’ti vuccanti. Paññattiyañca khandha-saddo dissati ‘‘dārukkhandho aggikkhandho udakakkhandho’’tiādīsu viya. Tesaṃ paññattisaṅkhātānaṃ khandhānaṃ pakāsanato vaṇṇanato pabbajjakkhandhakādayo vīsati ‘‘khandhakā’’ti vuttā, avasāne dve taṃsadisattā velāya sadisattā sīlassa velāti vacanaṃ viya. Apica bhāgarāsatthatāpettha yujjate tesaṃ paññattīnaṃ bhāgato ca rāsito ca vibhattattā. Kiṃ panetesaṃ khandhakānaṃ anupubbakāraṇanti? Nāyaṃ pucchā sambhavati, aññathā vuttesupi tappasaṅgānatikkamanato. Atha vā pabbajjupasampadāpubbaṅgamattā sāsanappavesanassa tadatthasaṅgahako mahākhandhako paṭhamaṃ vutto. Kenāti ce? Dhammasaṅgāhakattherehi. Bhagavatā pana tattha tattha uppannavatthuṃ paṭicca tathā tathā vuttāni, na iminā anukkamena. Therā pana taṃ taṃ payojanaṃ paṭicca samānajātike ekajjhaṃ katvā anukkamena sajjhāyiṃsu. Sesānaṃ payojanaṃ tattha tattheva āvi bhavissati.

4“通达犍度者”意指：依制立的部分与聚集之义，通达彼等犍度之义者，即达到词无碍解彼岸者。这是对那些义理不明了的词句的注释。为何要如此特别说明？因为其余部分与此相应。此处，对论母与缘起的把握，应知即由对分别句的把握而了知。那些在注释书中已阐明的特定词句之义，若我们在此再次宣说那些特定词句，注释何时才能结束？因此说“依彼等义”，这与其指示相符。至于那些原本浅显的巴利文，如何能对其作注释？因为不可能有“义理浅显”这回事。若说“依意图与脉络等”之语，此说能成立吗？不能，因为此处以“义”一词已摄取了特定词句。那些词句，因不离义理，或以言说之义，或依义之假借，当知即为“义”。“注释之方法”：所谓注释，因显示对未明说之处的推度取舍次第，故称为“方法”。

Khandhakovidāti paññattibhāgarāsaṭṭhena nesaṃ khandhatthakovidā, niruttipaṭisambhidāpārappattāti attho. Tesaṃ anuttānatthānaṃ padānaṃ saṃvaṇṇanā. Kasmā panevaṃ visesitanti? Tato sesabhāgā yuttā. Mātikāṭṭhuppattiggahaṇampettha padabhājaniyaggahaṇeneva veditabbaṃ. Yehi atthā yesaṃ padavisesānaṃ aṭṭhakathāyaṃ pakāsitā, tesaṃ te padavisese puna idha vadeyyāma, vaṇṇanāya pariyosānaṃ kadā bhave te te attheti vuttaṃ, taṃ tassa niddesena yujjati. Uttānā ceva yā pāḷi, tassā saṃvaṇṇanāya kinti vattabbaṃ? Na hi atthā uttānāti sambhavati. Adhippāyānusandhīhītiādivacanehipi taṃ vacanaṃ sambhavatīti ce? Na, atthaggahaṇena cettha padavisesānaṃ gahitattā. Te hi atthato anapetatthena, abhidhānatthena vā atthopacārena vā atthāti veditabbā. Saṃvaṇṇanānayoti saṃvaṇṇanā nāma avuttesu uhāpohakkamanidassanato ‘‘nayo’’ti vutto.

1一、优楼频螺：如前述，因沙堆而得名的村庄，故此是邻近处所格。为显示其如此存在，故说“于尼连禅河畔”等。否则，会变成“住于那沙堆中”，且与“入优楼频螺乞食，即往优楼频螺将军镇”等语相违。然而，在注释书中仅显示了根本原因。对此，指向彼而说……应见，这是结语。若问此有何用？为显示指向村庄时，如前述词义得以成立。当知“然而，那个村庄依其邻近而获得此名”一语，因是未述而成立，故未说。或者，若“优楼频螺”是如前述沙堆之名，则其邻近村庄亦以此命名。于此，具寿优波离长老并非指向村庄而说“住于优楼频螺”，因无行境村庄之用。因为世尊当时并非以彼村为行境而住于彼处。故应知，注释书师为欲显示：于此，长老是就住于沙堆附近的菩提树下而如此说。因此，应知长老以三句确定了第二缘起处，即显示世尊于远离村庄的林中成就正等觉；否则，三句之说便无意义。其中，“河”者，因流动而行，故为河。应说“尼蓝阇罗”时，将 la 变为 ra，故说“尼连禅罗”，意为无泥、无苔藓之清净水者，或意为青黑水者，此即其河之名。

1.Uruvelāti yathāvuttavālikarāsivasena laddhanāmako gāmo, tasmā samīpatthe etaṃ bhummaṃ. Tathābhāvadassanatthaṃ ‘‘najjā nerañjarāya tīre’’tiādi vuttaṃ. Aññathā tasmiṃ vālikarāsimhi viharatīti āpajjati, ‘‘uruvelaṃ piṇḍāya pāvisīti yena uruvelasenānigamo’’tiādivacanavirodho ca. Aṭṭhakathāyaṃ pana mūlakāraṇameva dassitaṃ. Tattha taṃ sandhāya vuttaṃ…pe… daṭṭhabboti nigamanavacanaṃ. Taṃ kimatthanti ce? Gāmaṃ sandhāya yathāvuttapadatthasambhavadassanatthaṃ. ‘‘So pana gāmo tadupacārena evaṃ nāmaṃ labhatī’’ti vacanaṃ pana avuttasiddhanti katvā na vuttanti veditabbaṃ, atha vā yassa ‘‘uruvelā’’ti yathāvuttavālikarāsissa, tassa samīpagāmassapi nāmaṃ. Tattha āyasmā upālitthero na idha gāmaṃ sandhāya ‘‘uruvelāyaṃ viharatī’’ti āha gocaragāmapayojanābhāvato. Na hi bhagavā taṃ gāmaṃ gocaraṃ katvā tadā tattha vihāsi, tasmā ettha vālikarāsissa samīpe bodhirukkhamūle vihāraṃ sandhāya so evamāhāti dassetukāmo aṭṭhakathācariyo evamāhāti veditabbaṃ, tasmā bhagavato gāmato dūratare araññe abhisambodhidīpanena dutiyuppattiṭṭhānaniyamaṃ tīhi padehi akāsi theroti veditabbaṃ, aññathā padattayavacanapayojanābhāvato. Tattha nadantā gacchatīti nadī. Nelañjalāyāti vattabbe la-kārassa ra-kāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālavirahitattā niddosajalāyāti attho, nīlajalāyāti tassā nāmameva vā etaṃ.

6菩提树下：此处，菩提是指正觉。而根据《无碍解道》所言“此名为解脱之终”（《无碍解道》1.162），从义理上说，它即是世尊的第四道智。虽然作为其名称来源的第四果智也可以被说成是菩提，但由于完成了应作之事，应知此处菩提正是指那第四道智。正因如此，经文中以“以第三明而证得漏尽智”来显示那（第四道智）。而在注释书中则说为“觉支”、“菩提分法”。在那里，由于四道中的智被称为“菩提”，因此，出于以通称而说的意图，有“菩提是指四道中的智”（《小尼柯耶·犀角经释义》121）之说，因为此处所指的智也包含于其中。或者，由于经文中没有提到世尊的前三道，所以只有第四道智在世尊中生起，世尊并非成为须陀洹等之后才成佛；为了避免（产生）其他时段的（误解）之可能，而说“于四（道）”，因为前三道可作为第四道的亲依止缘而生起，从而成就菩提的同义语。根据“人也是亲依止缘，住所也是亲依止缘”（《发趣论·缘分别》）的说法，应知如同由果为因、能生果的树称为果树一样，以菩提为因的树称为菩提树。在此，“因为菩提纯粹也是树的名字，所以称为菩提”，这是后文所说。而相对于榕树等其他树，对它（这棵树）的简别语，是为了避免与其它菩提树下的（可能）混淆。因为道智是善根，所以它可以被称为“菩提”及“彼之根”。与“初成正觉而坐”相连。以此显示（世尊）从成正觉之日起，以单跏趺坐安坐了七日。在此，“单”字显示了他那称为“坐”的、与出家精勤相应的跏趺坐，不被其他威仪所间断的状态，以及它的不被破坏性。解脱乐：在此，不可能是在解脱中的乐。因为世尊以第五禅那为体，那称为果等至的解脱本身，由于随顺（觉支）之义，就是涅槃乐，所以是解脱乐；他进入（此等至）而感受、体验此乐而坐。他出于不超越应度化者之时机，而期待（时机）地坐着，并非因为贪著解脱乐。

Bodhirukkhamūleti ettha ca bodhi vuccati abhisambodho. So ca atthato bhagavato catutthamaggañāṇaṃ hoti ‘‘vimokkhantikametaṃ nāma’’nti (paṭi. ma. 1.162) paṭisambhidāvacanato. Kiñcāpi taṃ nāmakaraṇabhūtaṃ catutthaphalañāṇampi vattuṃ sambhavati, kattabbakiccānaṃ pana karaṇato taṃ catutthamaggañāṇameva ettha bodhīti veditabbaṃ. Teneva pāḷiyaṃ ‘‘tatiyavijjāya āsavānaṃ khayañāṇāyā’’ti tadeva dassitaṃ. Aṭṭhakathāyaṃ pana ‘‘bojjhaṅgā’’ti, ‘‘bodhipakkhiyā dhammā’’ti ca. Tattha yasmā catūsu maggesu ñāṇaṃ ‘‘bodhī’’ti vuccati, tasmā sāmaññato vattukāmatādhippāyavasena ‘‘bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) vuttaṃ idhādhippetañāṇassapi tadantogadhattā. Atha vā pāḷiyaṃ bhagavato ādimaggattayavacanassa vuttaṭṭhānābhāvā catutthamaggañāṇameva bhagavato uppannaṃ, na bhagavā sotāpannādibhāvaṃ patvā buddho jātoti samayantarappasaṅganivāraṇatthaṃ ‘‘catūsū’’ti vuttaṃ ādittayassa catutthaupanissayasambhavena bodhipariyāyasiddhito. ‘‘Puggalopi senāsanampi upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.9 paccayaniddesa) vacanato phalahetuko phalajanako rukkho phalarukkhoti viya bodhiheturukkho bodhirukkhoti veditabbo. Ettha ‘‘yasmā kevalaṃ bodhīti rukkhassapi nāmaṃ, tasmā bodhī’’ti parato vuttaṃ. Nigrodhādirukkhato assa visesanavacanaṃ pana tadaññabodhimūlappasaṅganivāraṇatthaṃ. Maggañāṇañhi kusalamūlattā bodhi ca taṃ mūlañcāti saṅkhyaṃ labheyya. Paṭhamābhisambuddho nisīdatīti sambandho. Tena abhisambuddhadivasena saddhiṃ aṭṭhāhaṃ ekapallaṅkena nisinnabhāvaṃ dasseti. Ettha eka-saddo tassa nisajjāsaṅkhātassa pabbajjānuyogānurūpassa pallaṅkassa aññena iriyāpathena anantariyabhāvaṃ athassa akopitabhāvaṃ dasseti. Vimuttisukhanti ettha vimuttiyaṃ vā sukhanti na sambhavati. Pañcamajjhānikattā bhagavato phalasamāpattisaṅkhātā vimutti eva anujaṅghanaṭṭhena nibbānasukhanti vimuttisukhaṃ, taṃ samāpajjanena paṭisaṃvedī anubhavanto nisīdi. Veneyyakālānatikkamanato taṃ apekkhamāno nisīdi, na vimuttisukhasaṅgena.

7“尔时”是用于开始另一章节的两个不变词。以此显示：并非在感受解脱乐时以意修习缘起，而是从彼（等至）出起后才（修习）。对于已以证悟之力善加注意的缘起，一再地作意，是因为其甚深而能生喜，并非出于展示前所未闻之理的目的。因为世尊对一切法已现量证知而无迷惑，或者对已证悟之境（作意），就像国王视察已征服的领土一样，能产生前所未有的喜悦。诚如所说：“正观法者，生起非人之喜。”（《法句经》373）。“夜之初分”是以持续相连之义而用的业格，以此显示其（作意）的分别多样性。虽然“顺逆作意”被合在一起说，但为了显示依此顺序，而说“无明缘”等。在此，虽然只是对流转的观察是所预期的，但如何得知呢？因为是初分（所作）；而逆作意则是为了成立顺（观）中的缘与缘所生法确实如此。因为只有无明灭，行才灭，并非其他方式；所以这是为了说明：无明是行的缘，而行是彼（无明）的果。同样，对涅槃的观察，顺作意是为了由因灭而成立果灭。在此，涅槃是由威力而显示，并非仅仅是无明等的灭尽。因此，以“从彼，知缘之灭尽”之语，可成立顺（观）并非所预期。关于道之观察，无需多言，因为在（顺逆）两者中，由作用、所缘，以及彼道的境界，道已被显示。

Atha khoti adhikārantarārambhe nipātadvayaṃ. Tena vimuttisukhaṃ paṭisaṃvedayamāno na paṭiccasamuppādaṃ manasākāsi, kintu tato vuṭṭhāyāti dasseti . Paṭivedhavaseneva sumanasikatassa paṭiccasamuppādassa punappunaṃ manasikaraṇaṃ gambhīrattā assādajananato, na apubbanayadassanādhippāyato. Paccakkhabhūtasabbadhammattā bhagavato asammohato, paṭividdhassa visayato vā manasikaraṇaṃ pana vijitadesapaccavekkhaṇaṃ viya rañño apubbaṃ pītiṃ janeti. Vuttañhi ‘‘amānusī ratī hoti, sammā dhammaṃ vipassato’’ti (dha. pa. 373). Rattiyā paṭhamaṃ yāmanti accantasaṃyogavasena upayogavacanaṃ, tena tassa vikappanānattataṃ dasseti. Kiñcāpi ‘‘anulomapaṭilomaṃ manasākāsī’’ti ekatova vuttaṃ, tathāpi iminā anukkamenāti dassanatthaṃ ‘‘avijjāpaccayā’’tiādi. Tattha ca kiñcāpi pavattimattapaccavekkhaṇā adhippetā kathaṃ paññāyatīti? Paṭhamabhāvāya, paṭilomamanasikaraṇaṃ pana anulome paccayānaṃ, paccayuppannānañca tathābhāvasādhanatthaṃ. Yasmā avijjāya eva nirodhā saṅkhāranirodho, na aññathā, tasmā saṅkhārānaṃ avijjā paccayo, tassā ca saṅkhārā phalanti dīpanato. Tathā nibbānapaccavekkhaṇāya anulomamanasikaraṇaṃ kāraṇanirodhā phalanirodhasādhanatthaṃ. Ettha ca anubhāvato nibbānaṃ dassitaṃ. Na hi taṃ avijjādinirodhamattanti. Tattha ‘‘yato khayaṃ paccayānaṃ avedī’’ti vacanena anulomo nādhippetoti siddhaṃ. Maggapaccavekkhaṇāya vattabbaṃ natthi, ubhayatthapi kiccato, ārammaṇato ca tassa maggassa visayato ca tattha maggo dassito.

8于此，若说：“‘逆观缘起’不合理，因为以逆说所指的涅槃，不可能成为缘起。”答曰：不然，因为了知其义。“顺逆”是修习的中性词。其义为：他从顺、从逆，以意修习那缘起。否则，就会导致灭被逆观的过失。而在此逆（观）中，应知顺序的确定，是由顺（观）中的顺序确定而成立的。如此，则缘起的逆，即是非缘起，这便得以成立。因此，注释书中说：“‘灭’即是‘不生’”等。若如此，则有前后矛盾。如何矛盾？因为“缘”一词，通过果对缘的把握，以及缘对缘的依存，显示了（果的）朝向生起；所以“不生”不可能（是缘起）。因此，有些（论师）说：如此以遮遣两者（缘与生起）而说其为非缘起，应知这是它的逆。那是不合理的，因为那会确定它为顺，且无特殊意义。因此，应知“非缘起”是它的逆。正因如此，世尊在经文中说了缘与缘所生法的灭。在那里，以“无明无余离贪灭故”等，由缘的已断除缘性之力而显示缘灭，由果的无所领受缘之力而显示缘所生法灭。经中的灭有两种，从义理上即是“不生”，因此注释书中说：“‘灭’即是‘不生’。”若如此，岂不成了涅槃仅仅是缘与缘所生法的灭？答：不然，因为（这样说）的意图是显示其威力。“了知时”的意思是作意之时，否则，就会导致在此之前不了知的过失。

Tatthāha – ‘‘paṭiccasamuppādaṃ paṭilomaṃ manasākāsī’’ti na yujjati, na hi paṭilomāpadesena niddiṭṭhaṃ nibbānaṃ paṭiccasamuppādo bhavitumarahatīti? Vuccate – na, tadatthajānanato. Anulomapaṭilomanti hi bhāvanapuṃsakaṃ. Anulomato, paṭilomato ca taṃ paṭiccasamuppādaṃ manasākāsīti hi tattha attho. Aññathā nirodhassa paṭilomappasaṅgāpattiyevāpajjati. Paṭilome ca panetasmiṃ anukkamaniyamo anulome anukkamaniyamato siddhoti veditabbaṃ. Evaṃ sati paṭiccasamuppādassa paṭilomo nāma apaṭiccasamuppādoti siddhaṃ hoti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘nirodho hotīti anuppādo hotī’’tiādi. Evaṃ sante pubbāparavirodho hoti. Kathaṃ? Paṭiccāti hi iminā phalassa paccayapariggahena, paccayānañca paccayāyattupagamanena tassa uppādābhimukhabhāvadīpanato asamuppādo na sambhavati, tasmā apaṭiccasamuppādoti evaṃ ubhayapaṭikkhepena panassa paṭilomatā veditabbāti eke. Taṃ ayuttaṃ tassa anulomabhāvaniyamanato, atthātisayābhāvato, tasmā appaṭiccasamuppādo tassa paṭilomoti veditabbaṃ. Teneva bhagavatā pāḷiyaṃ paccayapaccayuppannanirodho vutto. Tattha hi ‘‘avijjāya tveva asesavirāganirodhā’’ti evaṃ paccayassa samucchinnapaccayabhāvavasena paccayanirodhaṃ, phalassa paccayapaṭiggahābhāvavasena paccayuppannanirodhañca dīpeti. Duvidho pāḷiyaṃ nirodho atthato anuppādo nāma hotīti katvā aṭṭhakathāyaṃ ‘‘nirodho hotīti anuppādo hotī’’ti vuttaṃ. Evaṃ sante nibbānaṃ paccayapaccayuppannānaṃ nirodhamattanti āpajjatīti ce? Na, tassānubhāvadīpanādhippāyato. Viditavelāyanti manasikatavelāyanti attho, aññathā tato pubbe aviditappasaṅgato.

9“禅那者”：在此，虽然通过特相审察而禅修时，菩提分法会显现，或者四圣谛法会显明，但为了显示前行阶段止禅行者等（禅修方式）的差别，故取“所缘审察”之义。虽然取四圣谛法，似乎与随顺缘起的观察角度相违，但应知这是依“知苦者断集”之理而作的。

Jhāyatoti ettha kāmaṃ lakkhaṇūpanijjhānena jhāyato bodhipakkhiyadhammā pātubhavanti, catuariyasaccadhammā vā pakāsanti, tathāpi pubbabhāge samathādiyānikavibhāgadassanatthaṃ ārammaṇūpanijjhānaggahaṇaṃ. Catusaccadhammaggahaṇaṃ kāmaṃ anulomapaṭiccasamuppādadassanādhikārena virujjhati, tathāpi ‘‘yo dukkhaṃ parijānāti, so samudayaṃ pajahatī’’ti laddhivasena katanti veditabbaṃ.

2“缘之灭尽”：这是依作用同义语而说的。由此，显示了两种涅槃：缘涅槃和依缘涅槃。虽然它并非仅仅作缘的灭尽，而且也作缘所生法的灭尽，由此显示了二者的灭，但依“因灭故果灭”而说为“缘之灭尽”。在“所说之法”中，应知第一偈中的四圣谛之取义，是依前述方式之逆序而作的。

2.‘‘Paccayakkhayassā’’ti kiccapariyāyavasena vuttaṃ. Tena paccayanibbānaṃ, tadupanissayanibbānañcāti duvidhaṃ nibbānaṃ dassitaṃ hotīti. Kāmañca taṃ na kevalaṃ paccayakkhayamattaṃ karoti, atha kho paccayuppannakkhayampi karoti. Yato ubhinnampi nirodho dassito, tathāpi hetunirodhā phalanirodhoti katvā ‘‘paccayakkhayassā’’ti vuttaṃ. Vuttappakārā dhammāti ettha catusaccaggahaṇaṃ paṭhamagāthāyaṃ vuttanayavipallāsena katanti veditabbaṃ.

3“称为集灭之义”：在此，集是依作用而说，灭是依所缘作用而说。由此，依其威力的缘故，显示了两种灭，这是其义。因为结跏趺坐之处也称为“床座”，所以证果之处被称为“床座”。

3.Samudayanirodhasaṅkhāto atthoti ettha samudayo kiccavasena, nirodho ārammaṇakiriyāya. Etena dvippakārā nirodhā dassitā honti tassa anubhāvassa vasenāti attho. Yasmā pallaṅkābhujitaṭṭhānañca ‘‘pallaṅko’’ti vuccati, tasmā phalādhigamaṭṭhānaṃ ‘‘pallaṅka’’nti vuttaṃ.

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4“欢悦”：世尊出于利益之心，与那位婆罗门一同欢悦交谈。“吠陀之终极”：在此，涅槃名为终极。或者，“已至吠陀之终极”：在此指阿罗汉果。其中，依第一种解释，因为是吠陀终极者，所以是已住于梵行者；依第二种解释，因为是吠陀终极者，所以是已住于梵行者——应作如此连接。虽然对婆罗门从意义上说了与四圣谛相关之法，但考虑到在优陀那偈中未说所证悟，故以“法轮转起”来回答。

4.Sammodīti hitakāmatāya bhagavā tena brāhmaṇena saddhiṃ sammodi. Vedehi antanti ettha nibbānaṃ anto nāma. Vedānaṃ vā antaṃ gatattāti ettha arahattaṃ. Tattha paṭhamena vedantagū yasmā, tasmā eva vusitabrahmacariyo. Dutiyena vedantagū yasmā, tasmā vusitabrahmacariyoti evaṃ yojanā kātabbā. Kiñcāpi brāhmaṇassa catusaccayuttaṃ atthato vuttaṃ, udānagāthāyaṃ vuttapaṭivedhābhāvaṃ sandhāya ‘‘dhammacakkappavattana’’nti vuccatīti parihāro.

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5在目真邻陀事中，“此义”是就现在要说的义理而说的。“彼远离”：指依远离。“世间无恼为乐”：以此显示第一道，因为由此成就了断除对众生以杀害方式生起的嗔恚。“于众生中自制”：以此显示第二道，因为行道之人由于残余嗔恚的减弱，而无伤害之意，故于众生中自制。如此，四道也依序被摄取了。

5. Mucalindavatthumhi etamatthanti idāni vattabbamatthaṃ sandhāya vuttaṃ. Taṃ vivekanti upadhivivekaṃ . ‘‘Abyāpajjaṃ sukhaṃ loke’’ti iminā paṭhamamaggaṃ dasseti tena sattesu māraṇavasena uppajjanakabyāpādappahānasiddhito. ‘‘Pāṇabhūtesu saṃyamo’’ti iminā dutiyamaggaṃ dasseti. Maggī hi puggalo avasiṭṭhabyāpādatanuttavasena pāṇabhūtesu saṃyato hoti vihiṃsādhippāyābhāvato. Evaṃ cattāro hi maggā anukkamenāpi gahitā honti.

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6王树即帕吒厘树。“从四方来”是经文省略。据说，在他的口边，有四种文字的界限被给予。那些商人因对天神表示恭敬，以及因见到世尊的色身而生起净信，故归依了。应知：他们听到天神说“世尊于王树下初成正觉”后，便知尚无声闻僧团，以及有已证悟之法。知者即佛——如此连接。

6.Rājāyatanaṃ pātali. ‘‘Catuddisā āgantvā’’ti pāṭhaseso. Mukhavaṭṭiyaṃ kirassa dinnānaṃ catunnampi lekhāparicchedo atthi, te vāṇijā devatāya gāravadassanena bhagavato rūpakāyadassanena pasannattā saraṇaṃ aggahesuṃ. Devatāya ‘‘bhagavā rājāyatanamūle paṭhamābhisambuddho’’ti vacanaṃ sutvā sāvakasaṅghābhāvaṃ, abhisambuddhadhammasabbhāvañca jāniṃsūti veditabbaṃ. Jānantīti buddhāti sambandho.

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7在“我已证得”等中，“法”指四圣谛法，因甚深故难见。因难见故难悟。“寂止”：即寂灭。“微妙”：即无热恼。此二者是唯就出世间而说的。“非寻思所行境”：即不能以寻思、以相伺察而深入，唯以智所行，这是其义。“唯智者所证”：即由已行正行道之智者所证。“一切行之寂止”等，一切都是指涅槃。因为涅槃虽是一，但依果之近用而如此如此说。“罗摩”：指众生。“随随稀有”：即非稀有。他们曾听闻世尊的前行之道，或曾证得法之甚深性。虽然世尊的四道都是乐行道，但就菩萨道而言，说“我艰难地”。关于“已开示”，两种读法都有。“被其他”：即被相应的。被贪染者：即被欲贪和见贪所染者。执取我、常等者，将不见，将不观见。

7.Adhigatokho myāyantiādimhi dhammoti catusaccadhammo, gambhīrattā duddaso. Duddasattā duranubodho. Santoti nibbuto. Paṇītoti atappako. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti takkena ākāraparivitakkena ogāhitabbo na hoti, ñāṇeneva avacaritabboti attho. Paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi vedanīyo. Sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. Tañhi phalūpacārena ekampi samānaṃ tathā tathā vuccati. Rāmāti pajā. Anu anu acchariyā anacchariyā. Tesaṃ bhagavato pubbabhāgapaṭipadaṃ sutapubbānaṃ, dhammassa vā gambhīrabhāvaṃ adhigatapubbānaṃ. Kiñcāpi bhagavato cattāropi maggā sukhappaṭipadā, tathāpi bodhisattapaṭipadaṃ sandhāya ‘‘kicchena me’’ti vuttaṃ. ‘‘Pakāsitaṃ pakāsitu’’nti ubhayathāpi pāṭho. Paretehi yuttehi. Rāgarattāti kāmarāgadiṭṭhirāgehi rattā. Attaniccādigāhakā na dakkhanti na passissanti.

8据说，娑婆主发出“世间确实将灭”这样的声音，如此，十千世界之梵天听闻后聚集。在智慧之眼中，由于随眠相续之故，有少、微细的贪等尘垢，具如此性质者，为少尘垢类。“不听闻性”：即由于不听闻。

8. Sahaṃpati kira ‘‘nassati vata bho loko’’ti imaṃ saddaṃ tathā nicchāreti, yathā dasasahassilokadhātubrahmāno sutvā sannipatiṃsu. Paññāmaye akkhimhi santānānusayitavasena appaṃ parittaṃ rāgādirajaṃ etesaṃ, evaṃsabhāvāti apparajakkhajātikā. Assavanatāti assavanatāya.

17“与有垢的导师们”：即与有垢的导师们。“开启”：即打开这扇不死之门，指圣道或四圣谛法。以三明、四道智，屡屡觉悟、通达。在岩石上：即石所成之山上。因离尘垢，适于善观，如同有眼之人立于此处彼处，遍观四方众人。你也是善慧者，具妙慧，为证一切知智而具遍眼。因战胜一切烦恼之军，故为战胜者。因有能力引导应度众生渡过生之荒漠等，故为商队主。因无欲贪之债，故为无债者。

Samalehi satthārehi. Apāpuretanti vivara etaṃ. Amatassa dvāranti ariyamaggaṃ, catusaccadhammaṃ vā. Vijjattayacatumaggañāṇehi punappunaṃ buddhaṃ paṭividdhaṃ. Seleti silāmaye. Vigatarajattā sukhadassanayogge ito ca etto ca āgantvā yathā ṭhito cakkhumā puriso samantato janataṃ passeyya. Tvampi sumedha sundarapañña sabbaññutaññāṇādhigamāya samantacakkhu. Sabbakilesasaṅgāmānaṃ vijitattā vijitasaṅgāma. Jātikantārādinittharaṇatthaṃ veneyyajanasatthavāhanasamatthatāya satthavāha. Kāmacchandaiṇassa abhāvato aṇaṇa.

99. 以佛眼与知根上下智、知随眠随眠智。此二智名为“佛眼”。Uppaliniyanti（青莲绽放）是指在青莲池中。其余亦如是。Anto nimuggaposīnī（沉内而滋养）是指那些沉入水中而得滋养的，其中冒出水面而立的，期盼日光照触而立者，今日即将开花；与水面齐平而立的，明日将开花；没于水面之下的，第三日将开花。随水没入的，也有名为sarogauppalā（高茎青莲）等。那些将不会开花而将成为鱼鳖之食的，则依巴利语（字面）引述，拿来后应加以解释。应将四类人：略知者、广知者、应引导者、文句随行者，配合于此。Paccabhāsīti（回答）即pati abhāsi（反答）。

9.Buddhacakkhunā indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ ‘‘buddhacakkhū’’ti nāmaṃ. Uppaliniyanti uppalavane. Evaṃ sesesupi . Anto nimuggaposīnīti yāni anto nimuggāneva posiyanti, tattha yāni udakaṃ accuggamma ṭhitāni, tāni sūriyaraṃsisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakānuggatāni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarogauppalādīni nāma honti. Yāni neva pupphissanti macchakacchapabhakkhāneva bhavissanti, tāni pāḷināruḷhāni, āharitvā pana dīpetabbāni. Etehi ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā yojetabbā. Paccabhāsīti pati abhāsi.

19“Apārutā”（开显）即vivaṭā（敞开）。这是最后两个词的意思。我对自己所熟悉且善巧修习的这微妙最上法，作身语疲倦之想而不宣说。

Apārutāti vivaṭā. Pacchimassa padadvayassa ayamattho. Ahañhi attano paguṇaṃ suppavattampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā nābhāsi.

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Pañcavaggiyakathāvaṇṇanā

1010. 如今应引导一切大众作为信器，“我将满其所愿”。Apparajakkhajātiko（少尘种姓者）即因在等至中镇伏烦恼而成为离烦恼种姓者。Ājānissatīti（他将了知）——若法集者们不作决定，他们不知律之次第，“我将宣说，他将通达”，此是其意趣。犹如“其头将裂”之处，这确是虚妄的臆度。然而，此言是为了说明他在世间的信解倾向，也是为了说明由自己的教导而不能了知的状态。为了说明他没有同住弟子等，这些是此处的作用。“世尊亦生起智”即一切智智以其死为所缘而生起。借此说明：在此之前他存在时，于法之开示有速疾了知之缘。亦显示了非从他教而了知，而是现观以死作证。诸佛亦无多智结合，故此言善说。因为心之现行依于心之前行，否则将有新生有情出现之过。于一切法作一概取，则有相违时作一概了知之过。由此一智便成不实之过，是故于所证法非无多智结合，然因有无碍智，故应知世尊即是全知者，而非于一切时皆为一概（了知）。若谓这是了知阿罗逻等之死？不然，由此了知则凡夫亦将达到全知之过。某法无则某法无，由某法有则成某法无之过，于世间是成立的。由“世尊亦生起智”之言，成立其了知死，若认为世尊唯由此而全知，而非因先前不知天神之宣告？不然，是把握特相而于中间了知，以及有天神达到全知之过。因为他并非由任何人之言而了知。

10. Idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti. Apparajakkhajātikoti samāpattiyā vikkhambhitakilesattā nikkilesajātiko. Ājānissatīti ce na niṭṭhānamakaṃsu dhammasaṅgāhakā te vinayakkamaññā, ahaṃ deseyyaṃ paṭivijjhissatīti adhippāyo, ‘‘muddhāpi tassa vipateyyā’’ti (a. ni. 8.11; pārā. 2) ettha viya abhūtaparikappo kireso. Loke tassa adhimuttabhāvadīpanatthañhi idaṃ vacanaṃ attano tadupadesena aviditabhāvadīpanatthaṃ. Tassa anantevāsikabhāvadīpanatthanti evamādīni panettha payojanāni. Bhagavatopi kho ñāṇanti sabbaññutaññāṇaṃ tassa maraṇārammaṇaṃ uppajji. Tena tato pubbe tassa sati dhammadesanāya khippaṃ jānanabhāvārammaṇanti dīpeti. Paropadesato ajānitvā paccakkhato maraṇasacchikiriyampi dasseti. Buddhānampi anekañāṇasamodhānābhāvato suvuttametaṃ. Cittapubbikā hi cittappavatti, aññathā navasattapātubhāvappasaṅgo. Sabbadhammānaṃ ekato gahaṇe viruddhakālānaṃ ekato jānanappasaṅgo. Tato ekañāṇassa vitathabhāvappattidoso, tasmā sabbassa vinānekañāṇasamodhānaṃ āpajjitadhammesu appaṭihatañāṇavantattā pana sabbaññū eva bhagavāti veditabbaṃ, na sabbakālaṃ ekato. Āḷārādīnaṃ maraṇājānanatoti ce? Na, tassa jānanena puthujjanassāpi sabbaññutāpattippasaṅgato. Yadābhāvena yadābhāvo tabbhāvena tassābhāvappasaṅgo loke siddhoti. ‘‘Bhagavatopi kho ñāṇaṃ udapādī’’ti vacanato tassa maraṇajānanaṃ siddhanti katvā bhavaṃ mateneva bhagavā sabbaññūti siddhaṃ na devatārocanato pubbe ajānanatoti ce? Na, visesaṃ pariggahetvā antarā pajānanato, devatāya sabbaññubhāvappattidosato ca. Na hi so kassaci vacanena aññāsīti.

21又，此处所谓了知是什么，是生起以彼为所缘之智吗？不然，则有世间无究竟全知者之过。因为我于一念刹那以一智了知一切，及其余诸法与其余诸智之生起。又，全知者于一切法之境成就智之现起，该智以自己为自己之非境吗？不然，由显示因缘之生起故。又，“世尊亦生起智”于此有特说，由此可知世尊之智唯于天神宣告之后时生起。并非仅由言辞之先后便有彼义之先后，故此不相应。Abhidosakālaṃkato即于初夜命终。亦说“于中夜”。两处皆是mahājāniyo（大损耗）。于七日之内及一日之内，从所证之道果退失故，大损耗即大灾患，其中阿罗逻生于无所有处，优陀罗生于第四禅，故世尊作如是思惟，是针对他们于（说法之）非时出生，而非针对从此人世间死亡，应如是知。这是针对未觉悟之状态，而非逻辑推论，否则将有不希求之过，阿阇梨说。

Apica kimidaṃ tattha jānanaṃ nāma tadārammaṇañāṇuppattīti ce? Na, loke sabbaññuno accantābhāvappasaṅgato. Sādhikā hi mayā ekañāṇakkhaṇe sabbaṃ ñāṇaṃ, tadaññesañca tadaññāṇānuppatti. Apica sabbaññuno sabbadhammavisaye ñāṇapaccupaṭṭhānasiddhi tassa ñāṇassa attanāva attano avisayoti ce? Na, hetunidassanānuppattito. Apica ‘‘bhagavatopi kho ñāṇaṃ udapādī’’ti ettha visesavacanaṃ atthi. Yena devatārocanuttarakālameva bhagavato ñāṇaṃ udapādīti paññāyati. Na hi vacanapubbāpariyabhāvamattena tadatthapubbāpariyatā hoti, tasmā ayuttametaṃ. Abhidosakālaṃkatoti paṭhamayāme kālaṃkato. ‘‘Majjhimayāme’’tipi vadanti. Ubhayatthapi mahājāniyo. Sattadivasabbhantare, ekadivasabbhantare ca pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāni. Tesu hi dvīsu āḷāro ākiñcaññāyatanabhave nibbatto, udako bhavagge, tasmā nesaṃ dhammadesanāya akkhaṇe nibbattabhāvaṃ sandhāya bhagavā evaṃ cintesi, na ito manussalokato cutibhāvaṃ sandhāyāti veditabbaṃ. Abuddhaveneyyatañca sandhāyāti no takko, aññathā aniṭṭhappasaṅgoti ācariyo.

22菩萨出生时，有八位婆罗门接受梦兆及把握相好。其中三人分两路记别说：“具此等相者，若居家则为转轮圣王，若出家则为佛陀。”五位婆罗门则一向记别说：“不住居家，唯为佛陀。”其中前三人随顺咒语之究竟。而此（五人）超越了咒语之究竟，舍弃自己所得之大功德，专为菩萨更早出家。指他们而说为“五群”。亦有说“他们之子”，此于注释中被破斥。为何世尊此处思惟“彼等对我多所饶益”？是否只对饶益者宣说此法，不对其他人宣说？不，他并非不宣说。注释之理乃是仅由忆念饶益而说。为了显示自己知恩报恩之德，为了赞叹知恩等功德，为了使他人结合知恩等德行，为了防止速疾了知之过患。

Bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapariggāhakā ca aṭṭha brāhmaṇā. Tesu tayo dvidhā byākariṃsu ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasanto rājā hoti cakkavatti, pabbajanto buddho’’ti. Pañca brāhmaṇā ‘‘agāre na tiṭṭhati, buddhova hotī’’ti ekaṃsabyākaraṇāva ahesuṃ. Tesu purimā tayo yathāmantapāraṃ gatā. Ime pana mantapāraṃ atikkamantā attanā laddhaṃ puññamahattaṃ vissajjetvā bodhisattaṃ uddissa puretarameva pabbajiṃsu. Ime sandhāya vuttaṃ ‘‘pañcavaggiyā’’ti. ‘‘Tesaṃ puttā’’tipi vadanti, taṃ aṭṭhakathāyaṃ paṭikkhittaṃ. Kasmā panettha bhagavā ‘‘bahūpakārā kho me’’ti cintesi. Kiṃ upakārakānaṃ eva esa dhammaṃ deseti, itaresaṃ na desetīti? No na deseti. Upakārānussaraṇamattakeneva vuttanti aṭṭhakathānayo. Attano kataññukatavedibhāvappakāsanatthaṃ, kataññutādipasaṃsanatthaṃ, paresañca kataññubhāvādiniyojanatthaṃ, khippajānanappasaṅganivāraṇatthaṃ.

11在伽耶与菩提之间：即伽耶与菩提树中间，相距三伽乌达的地方。菩提道场距离伽耶有三伽乌达。巴拉纳西城距离有十八由旬。而优波迦是在菩提道场与伽耶之间见到世尊的。由于与‘之间’一词结合，故用了宾格。在这种情形下，文法家们只使用一个‘之间’词，但它应与第二个词也连接起来。若不连接，则无法构成宾格。但此处是连接后才说的。

11.Antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhiyā ca majjhe tigāvutantare ṭhāne. Bodhimaṇḍato hi gayā tīṇi gāvutāni. Bārāṇasinagaraṃ aṭṭhārasa yojanāni. Upako pana bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ekameva antarāsaddaṃ payujjanti, so dutiyapadepi yojetabbo. Ayojiyamāne pana upayogavacanaṃ na pāpuṇāti. Idha pana yojetvāva vuttoti.

24‘征服一切者’：指征服了一切三界之法而安住。‘渴爱灭尽’：指涅槃。‘解脱’：指从所缘中解脱。‘没有与我等同者’：即没有与我等同的人，意为无与伦比；或指在世间找不到能指出我一切知智过失而能立足的人，即没有我的敌对者。‘我将击响不死法鼓’：即‘我将为获得法眼而击响不死之鼓’而前行。

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Taṇhakkhayeti nibbāne. Vimuttoti ārammaṇato vimutto. Natthi me paṭipuggaloti mayhaṃ paṭipuggalo nāma natthi, asadisoti attho, mama sabbaññubhāve dosaṃ dassetvā loke ṭhātuṃ asamatthatāya mama paccatthikapuggalo vā natthīti attho. Āhañchaṃ amatadundubhinti dhammacakkhupaṭilābhāya amatabheriṃ paharissāmīti gacchāmi.

25‘你应成为’：意为‘你适合成为无边的胜利者’，这也是对自己的导师之称。‘愿成为’：意为‘朋友，愿你也成为这样’。‘离开了’：指去了名为弯行者的国度。世尊观察到他（优波迦）的因缘成就，心想：‘他在那里会因猎人之女与弓而生起厌离，然后再回来，将成为不还者’，于是与他交谈。他后来确实如此回来，出家后成为不还者，渐次命终后生于无烦天，证得阿罗汉。

Arahasi anantajino bhavituṃ yutto tvanti attho. Idampi attano satthunāmaṃ. Hupeyyāsīti āvuso evampi nāma bhaveyya. Pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi. Bhagavāpi ‘‘tattha tassa migaluddakassa dhītuyā cāpāya ukkaṇṭhitvā puna āgantvā anāgāmī ayaṃ bhavissatī’’ti upanissayasampattiṃ disvā tena saddhiṃ ālapi. So ca tathevāgantvā pabbajitvā anāgāmī hutvā anukkamena kālaṃ katvā avihesu uppajjitvā arahattaṃ pāpuṇi.

12‘他们约定’：意为他们达成了协议。‘偏离精勤者’：指从精勤中退堕、失败的人。‘你们记得曾说过这话吗？’‘话确实是说过的’，意指他未曾说过任何这类不同的话。‘他们渴望听闻世尊’：即他们想要听世尊的话。‘了知’：即知道、理解的意思。

12.Saṇṭhapesunti katikaṃ akaṃsu. Padhānavibbhantoti padhānato bhaṭṭho parihīno. ‘‘Abhijānātha nu bhāsitameta’’nti, ‘‘vācaṃ bhāsitameva’’nti ca evarūpaṃ kañci vacanabhedaṃ akāsīti adhippāyo. Bhagavantaṃ sussūsiṃsūti bhagavato vacanaṃ sotukāmā ahesuṃ. Aññāti aññāya, jānitunti attho.

13那么，世尊为何要称呼他们呢？是为了让他们更善巧地承认，为了显示法的无比难得性，也为了防止他们打断言辞。其中说‘二’（两种极端），是双数词，因为其他内容也包含在这两者之中。再者，从关联的角度说。所谓渴爱与无明，是令轮回运转的两种首要烦恼。它们因为是止与观的对立面，故称为‘端’。其中，因渴爱而沉溺于欲乐行的愚者，会退失止；同样，因无明而沉溺于自我折磨行的愚者，会退失观。因此，不舍弃这两种极端，便不能证得不死，这是如此说的。再者，这也是为了显示断除昏沉与掉举。因为昏沉者舍弃精进努力而沉溺于欲乐，另一个过度精进者则沉溺于自我折磨。这两者都因与精进平等相对立而称为‘端’。再者，教法中说了三种行道：粗重行、烧灼行与中道行。其中，粗重行如‘他是杀生者，于诸欲中无过’等。烧灼行如‘他是裸行者，行为放逸’等。中道行如‘这就是圣八支道’等。其中，欲乐行即是粗重行，因为它是一切不善的根源。自我折磨行即是烧灼行，因为它烧灼自己。这两者都因与中道行相对立而称为‘端’，因此正是针对它们而说‘二’。世尊为何说‘出家人不应亲近’，只针对出家人而不针对在家人呢？因为出家人对此有倾向，有能力舍弃欲乐，且在这方面更为增上，所以此处以出家人为主，而非在家人。如果是这样，为何还要说欲乐行呢？难道他们不是本来就已舍弃了欲乐，为了出离欲乐而出家的吗？并非如此，因为他们仍依附于两种极端。应知他们在此世间，想通过欲乐求得清净，同时修习自我折磨行，并期望以此苦行的果报，来世享受天界的欲乐，从而更坚固地沉溺于欲乐行。而此处‘端’的意思，应如‘诸比丘，这是谋生方式中的卑劣者，即乞食’等经文中那样，理解为‘卑劣’之义。

13. Atha kimatthaṃ āmantesīti? Tatopi suṭṭhutaraṃ paṭijānanatthaṃ, dhammassa abhibhāriyadullabhabhāvadīpanatthaṃ, akkharavikkhepanivāraṇatthañca. Tattha dvemeti antadvayavacanaṃ aññesampi tadantogadhabhāvato. Apica yojanāvasena. Taṇhāavijjāti hi saṃsārappavattiyā sīsabhūtā dve kilesā. Te ca samathavipassanānaṃ paṭipakkhabhūtattā antā nāma. Tesu taṇhāvasena kāmasukhallikānuyogaṃ bhajanto samathaṃ parihāpeti bālo, tathā avijjāvasena attakilamathānuyogaṃ bhajanto gacchanto vipassananti na sakkā ubho dve ante appahāya amataṃ adhigantunti evaṃ vuttā. Apica līnuddhaccapahānadassanametaṃ. Līno hi nikkhittavīriyārambho kāmasukhañca bhajati, itaro accāraddhavīriyo attakilamathaṃ. Ubhopi te vīriyasamatāya paṭipakkhattā antā nāma. Apica tisso sāsane paṭipadā vuttā āgāḷhā, nijjhāmā, majjhimā ca. Tattha āgāḷhā ‘‘pāṇātipātī hoti, natthi kāmesu doso’’ti evamādikā. Nijjhāmā ‘‘acelako hoti, muttācāro’’ti evamādikā, majjhimā ‘‘ayameva ariyo aṭṭhaṅgiko maggo’’ti evamādikā. Tattha kāmasukhallikānuyogo āgāḷhā nāma paṭipadā hoti sabbākusalamūlattā. Attakilamathānuyogo nijjhāmā nāma attajjhāpanato. Ubhopete majjhimāya paṭipadāya paṭipakkhabhūtattā antā nāma, tasmā imeva sandhāya dvemeti. Kimatthaṃ bhagavā ‘‘pabbajitena na sevitabbā’’ti pabbajite eva adhikaroti, na gahaṭṭheti? Pabbajitānaṃ tadadhimuttattā, sukhaparivajjanasamatthatāya, tadadhikatattā ca pabbajitā ettha adhikatā, na gahaṭṭhā. Yadi evaṃ kimatthaṃ kāmasukhallikānuyogamāha, nanu te pakatiyāpi kāmapariccāgaṃ katvā taṃ nissaraṇatthaṃ pabbajitāti? Na, tesaṃ antadvayanissitattā. Te hi idha loke kāmena visuddhimicchanti attakilamathānuyogamanuyuttā tasseva tapassa phalena pecca dibbe kāme āsīsamānā daḷhataraṃ kāmasukhallikānuyogamanuyuttāti veditabbā . Antattho pana idha kucchitaṭṭhena veditabbo ‘‘antamidaṃ, bhikkhave, jīvikānaṃ, yadidaṃ piṇḍolya’’ntiādīsu (itivu. 91; saṃ. ni. 3.80) viya.

28此中所谓“于诸欲中，欲乐随行”的“诸欲”，是指所缘欲，第二种是烦恼欲。与此相应的乐，在此称为欲乐。以此显示异熟乐的无过失性。“附着”是指对彼的欢喜。“随行”是指于他生中对此随行的希求。由于使善法退减，由于是下劣人所修习，由于从下劣界生起，故以鄙劣之义称为“下劣”。由于是村落住民的众生法，故称为“鄙俗”。由于是凡夫所共通的，故称为“凡夫法”。“非圣”应知是由于非圣者所认可，由于是圣法的对立面，由于造作非圣，由于是非圣法，由于是非圣者所行。由于带来名为无义的轮回怖畏，由于产生无义之果，故称为“与无义相连”。唯独令自己遭受疲惫，名为“自我折磨”。此基于先前见取之见而起的苦行精进等特殊行为而转起，依于彼见而随行，故名为“自我折磨随行”。由于与自我分离、精力耗损，由于以非方便而转起，正在成就时，堕于兽生、牛生、狗生、猪生之中。正在成熟时，则引入地狱，故称为“与无义相连”。“此等呢”即“此等却”。“由如来”是显示自己无颠倒地到达，以此表明：“并非仅由我思惟而思惟，而是由我如来本身以现等觉智所现等觉。”“作眼”等则是赞叹那行道本身。犹如病人的药，“作眼”以此说为净治智眼。“作智”以此说为破除黑暗。“为寂止”是说烦恼热恼的止息。“为证智”是说通达诸谛。“为等觉”是说证悟诸谛。“为涅槃”是说有余涅槃界与无余涅槃界，应如此随宜配合而说。

Yo cāyaṃ kāmesu kāmasukhallikānuyogoti ettha kāmesūti vatthukāmo adhippeto, dutiyo kilesakāmo . Taṃsampayuttasukhamettha kāmasukhaṃ nāma. Tena vipākasukhassa niravajjabhāvaṃ dīpetīti. Allīyanaṃ nāma tadabhinandanā. Anuyogo nāma bhavantare tadanuyogapatthanā. Hānabhāgiyakarattā kusalapakkhassa, hīnapuggalabhāvitattā, hīnadhātupabhavattā ca lāmakaṭṭhena hīno. Gāmanivāsisattadhammattā gammo. Puthujjanasādhāraṇattā pothujjaniko. Anariyoti ariyānaṃ anadhippetattā, ariyadhammapaṭipakkhattā, anariyakarattā, anariyadhammattā, anariyāciṇṇattā ca veditabbo. Anatthasaṅkhātasaṃsārabhayāvahattā, anatthaphalanibbattakattā ca anatthasaṃhito. Attano kevalaṃ khedūpagamo attakilamatho nāma. So diṭṭhigatapubbakattatapānukkamakiriyāvisesaṃ nissāya pavattati, tassa diṭṭhivasena anuyogo attakilamathānuyogo nāma. Attaviyogavittāparissamattā, anupāyapavattattā sampajjamāno migayonigoyonikukkurayonisūkarayonīsu pātāyati. Vipaccamāno narakaṃ netīti anatthasaṃhito. Ete tvāti ete tu. Tathāgatenāti attānaṃ avitathāgamanaṃ āvi karoti, tenetaṃ dasseti ‘‘na mayā parivitakkitamattena vitakkitā, kintu mayā tathāgateneva satā abhisambodhiñāṇena abhisambuddho’’ti. Cakkhukaraṇītiādīhi pana tameva paṭipadaṃ thometi. Bhesajjaṃ āturassa viya ‘‘cakkhukaraṇī’’ti iminā ñāṇacakkhuvisodhanaṃ vuttaṃ. Ñāṇakaraṇīti iminā andhakāravidhamanaṃ vuttaṃ. Upasamāyāti kilesapariḷāhapaṭippassaddhi vuttā. Abhiññāyāti saccapaṭivedhanaṃ vuttaṃ. Sambodhāyāti saccapaṭivijjhanaṃ vuttaṃ. Nibbānāyāti sopādisesanibbānadhātuyā anupādisesanibbānadhātuyāti evaṃ yathāsambhavaṃ yojetvā kathetabbaṃ.

14然而，世尊为何在此不像在其他地方那样按次第说法，而是首先说了不应修习的两种极端，然后才开示中道呢？为了遮止对自我等起的邪慢，以及为了遮止邪道的修行，在说了应远离两种极端之后，为了显示自己证得殊胜的方式而显示非多行等状态，以及为了通过开示他们的中道而令其投入其中，之后才开示正行道。然后，为了显示那称为中道的圣道之境界，欲以略说和广说的方式开示四谛法，而说：“诸比丘，此是苦……”等，这是此处的衔接。“诸比丘，此是苦圣谛……”等，应知这是为了阐明经文衔接的次第。据说，憍陈如听闻了所说的行道后，心想：“世尊所说的行道如何能生起呢？因为此行道只有在烦恼不生起时才可能存在，否则不然。而烦恼若从贪生起，犹如饥渴，那么通过修习彼，烦恼可能不生起；或者对于处于彼状态者，烦恼可能生起。通过修习与彼状态相反的自我折磨，烦恼可能不生起。这两者都被世尊称为‘极端’，那么此正行道如何能生起呢？”世尊回答：由于不修习非方便。如何呢？——

14. Kasmā panettha bhagavā aññattha viya anupubbiṃ kathaṃ akathetvā paṭhamameva asevitabbamantadvayaṃ vatvā majjhimapaṭipadaṃ desesīti? Attādimicchābhimānanivāraṇatthaṃ, kummaggapaṭipattinivāraṇatthañca antadvayavajjanaṃ vatvā attano visesādhigamadīpananayena abāhullikādibhāvadassanatthaṃ, tesañca majjhimapaṭipadādīpanena tattha anuyojanatthaṃ pacchā sammāpaṭipadaṃ desesi, tato tassa majjhimapaṭipadāsaṅkhātassa ariyamaggassa visayadassanatthaṃ catusaccadhammaṃ saṅkhepavitthāravasena desetukāmo ‘‘idaṃ kho pana, bhikkhave, dukkha’’ntiādimāha, ayamettha anusandhi. ‘‘Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave’’tiādi suttānusandhipakaāsanatthaṃ ayamanukkamo veditabbo. Yathāvuttaṃ paṭipadaṃ sutvā kira koṇḍañño āha ‘‘kathaṃ bhagavatā vuttapaṭipadāya uppatti siyā. Ayañhi paṭipadā kilesānaṃ anuppattiyā sati sambhavati, na aññathā. Kilesānañca yadi lobhato uppatti khuppipāsānaṃ viya, tadāsevanāya anuppatti siyā, tadavatthussa vā tesaṃ uppatti. Tadavatthuviparītakāyakilamathāsevanāya anuppatti siyā. Ubhopetā bhagavatā ‘antā’ti vuttā, tasmā kathaṃ panetissāya sammāpaṭipadāya uppatti sambhaveyyā’’ti. Bhagavā āha anupāyāsevanato. Kathanti ce? –

30“从轮回根本生起智，而彼轮回由智断除；”

‘‘Saṃsāramūlato ñāṇaṃ, tañca ñāṇā pahiyyati;

31当生命存在时，彼（智）存在，而彼（生命）是智的资具。

Jīvite sati taṃ hoti, tañca jīvitasādhane.

32“因此，智者为了智，应守护自己的生命；

‘‘Tasmā ñāṇāya medhāvī, rakkhe jīvitamattano;

33并应守护成为智之资具的戒。”

Ñāṇasādhanabhūtañca, sīlañca paripālaye.

34“正如在世间，当身体毁坏时，生命不存在；

‘‘Jīvitañca yathā loke, bhinne kāye na vijjati;

35同样，对于戒毁坏者，智的生起不存在。”

Tatheva bhinnasīlassa, natthi ñāṇassa sambhavo.

36“因此，具念者为了智而守护寿命与戒；

‘‘Tasmā āyuñca sīlañca, ñāṇatthaṃ rakkhatā satā;

37不应修习诸欲，也不应修习身体的毁坏。”

Sevitabbā na kāmāpi, nāpi kāyavināsanā.

38“沉溺于诸欲而趣入，成为下劣、鄙俗，

‘‘Kāmesu gedhamupagamma hino gammañca,

39愚痴者极度无财，而趣入自我折磨；

Accuddhano kilamathaṃ gamupeti mūḷho;

40若有人证入殊胜的中道，

Yo majjhimaṃ paṭipadaṃ paramaṃ upeti,

41他迅速即获得殊胜的解脱。”

So khippameva labhate paramaṃ vimokkha’’nti.

42闻此善逝之语已，

Sutvā tadetaṃ sugatassa vākyaṃ,

43那位牟尼获得了从闻所生的智慧；

Paññaṃ munī so sutajaṃ labhitvā;

44进入思所成智，

Cintāmayaṃ ñāṇa pavesamāno,

45断除后，他问了这个问题。

Ucchindayaṃ pañhamimaṃ apucchi.

46“舍弃了通达的近因，那可怕的苦行，

‘‘Nibbedhapadaṭṭhānaṃ pahāya ghoraṃ,

47你如何而行？

Tapaṃ kathamivāti so tvaṃ;

48请说，比丘，那正是你所行，

Brūhi tadeva hoti bhikkhu cara,

49他离欲而证入，是苦谛的因；

Virāgamupayāti ca dukkhasaccassa;

50仅以见，即对苦的体验，

Dassaneneva dukkhānubhavanā,

51那是嗔恚的缘。”

Tamhi dosassa paccayo’’ti.

52憍陈如听闻了牟尼的话后，

Sutvāva koṇḍañño munivacanaṃ,

53欢喜地起立，急速说道：

Vuṭṭhāya haṭṭho sahasā avoca;

54“世尊，请为我开示此：

‘‘Udāhara tvaṃ bhagavā mametaṃ,

55比丘如何见苦谛。”

Bhikkhu yathā passati dukkhasacca’’nti.

56据说，世尊以此经说：“由此等，应知思所成慧圆满、修所成慧成就。”为何世尊不先为憍陈如增广说谛，而说了自己证得的次第呢？为了显示：“我不为任何人宣说传承，而是我自己如此证得。”其中，“于前所未闻的法中”以此显示二义：此非法我从阿罗逻、优陀迦听闻，而是于前所未闻中，我生起了智，以此阐明中道的威力。而且，因为如此行道者即使不依他人教导也能见圣谛，故说：“你们为何不依我的教导而见呢？”

Cintāmayissa paññāparipuṇṇā bhāvanāmayipaññāsampatti jānitabbā imehi iti bhagavā suttamidamāhāti kira. Kasmā bhagavā koṇḍaññassa purimameva saccadesanaṃ avaḍḍhetvā attano adhigatakkamamāhāti? Nāhaṃ kassaci āgamaṃ desemi, apica kho sayameva evamadhigatomhīti dassanatthaṃ. Tattha ‘‘pubbe ananussutesu dhammesū’’ti iminā idaṃ atthadvayaṃ dasseti, na mayā āḷārato, udakato vā ayaṃ dhammo suto, kintu pubbe ananussutesveva ñāṇaṃ me udapādīti majjhimāya paṭipadāya ānubhāvaṃ pakāseti. Apica yasmā evaṃ paṭipanno vināpi paropadesena ariyasaccāni passati, tasmā kathaṃ tumheva mamāpadesena na passathāti.

15“眼”等五词，皆是智的同义词。因为智照了诸谛，故为“眼”；因为了知已生起的真实义，故为“智”；因为以种种方式了知，故为“慧”；因为破灭烦恼、了知，故为“明”；因为破坏覆盖诸谛的黑暗，开显诸谛的究竟边际，故应知为“光”。其中，以第一转，显示安立诸谛互不混杂的慧；以第二转，显示决断彼等应作之相的慧；以第三转，显示于诸谛中智的作用之完成。

15.Cakkhuntiādīni pañca padāni ñāṇavevacanāneva. Ñāṇañhi saccānaṃ ālocanato cakkhubhūtatthajānanato ñāṇaṃ. Pakārehi jānanato paññā. Kilesavidāraṇato, vijjanato ca vijjā. Saccacchādakatamavināsanato, tesaṃ gatikoṭipakāsanato ālokoti veditabbaṃ. Tattha paṭhamena parivaṭṭena saccānaṃ aññamaññaṃ asaṅkarato ṭhapanapaññaṃ dasseti, dutiyena tesaṃ kattabbākāraparicchindanapaññaṃ, tatiyena saccesu ñāṇakiccasanniṭṭhānaṃ dasseti.

16第十六，“Yāvakīvañca”是以两个词来表达“yāva icc eva”，如同“iti cittamano”等。由于不被贪等所动摇，故为不动摇解脱。“Veyyākaraṇa”指说法。因为说法能解释、阐明诸法，故称为“记说”。“Virajaṃ vītamalaṃ”中，virajaṃ是由于远离了不平等因论；vītamalaṃ是由于远离了无因论。virajaṃ是由于断除了常见；vītamalaṃ是由于断除了断见。virajaṃ是由于断除了缠缚烦恼；vītamalaṃ是由于断除了随眠烦恼。“法眼”是指唯见诸法，而非见其中有众生、命者、作者或受者，因此说：“凡任何集起之法，彼一切皆灭尽之法。”这是为了说明法眼生起的行相。因为法眼是以灭为所缘，唯依作用而现观诸行，从而生起。

16.Yāvakīvañcāti dvīhi padehi yāvaicceva vuttaṃ hoti ‘‘iti cittamano’’tiādi viya. Rāgādīhi akuppatāya akuppā vimutti. Veyyākaraṇanti dhammadesanā. Sā hi dhammānaṃ byākaraṇato pakāsanato ‘‘veyyākaraṇa’’nti vuccati. Virajaṃ vītamalanti ettha virajaṃ visamahetuvādavigamato. Vītamalaṃ ahetukavādavigamato. Virajaṃ sassatadiṭṭhippahānato. Vītamalaṃ ucchedadiṭṭhippahānato. Virajaṃ pariyuṭṭhānappahānato. Vītamalaṃ anusayappahānato. Dhammacakkhunti dhammamattadassanaṃ, na tattha satto vā jīvo vā kārako vā vedako vāti, tenevāha ‘‘yaṃ kiñci samudayadhammaṃ, sabbantaṃ nirodhadhamma’’nti. Idañhi tassa dhammacakkhussa uppattiākāradassanatthaṃ vuttaṃ. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena eva saṅkhataṃ paṭivijjhantaṃ uppajjati.

17第十七，“法轮”在此处意指说法之智，同时也包含证悟之智。此处为何诸天发出“善哉”之声？他们说：由于驱散了种种邪见之黑暗而获得光明，由于超越了恶趣之怖畏而得到安稳，由于见到了天宫而喜悦踊跃等，这些都是原因。有些人说，大地震动和发出大音声是法性自然如此。另一些人说，大地震动是由于诸天想要嬉戏，由于众多天众聚集，以及由于世尊身体放出光网。

17.Dhammacakkanti ettha desanāñāṇaṃ adhippetaṃ, paṭivedhañāṇañca labbhateva. Ettha kimatthaṃ devā saddamanussāvesunti? Nānādiṭṭhigatandhakāravidhamanato laddhālokattā, apāyabhayasamatikkamanato assāsaṃ pattattā, devakāyavimānadassanato pītipāmojjacalitattā cāti evamādīnettha kāraṇāni vadanti. Pathavikampanamahāsaddapātubhāvo ca dhammatāvaseneva hotīti eke. Devatānaṃ kīḷitukāmatāya pathavikampo. Bahuno devasaṅghassa sannipātato, bhagavato sarīrappabhājālavisajjanato cāti ekacce.

18第十八，“出家与具足戒的差别”是此处的含义。其中，“iti”一词表示他获得“善来比丘”具足戒的因缘之语结束。因为他的比丘身份以那句话为终结。“善说”等语，是显示“善来”这一召唤之目的的话。句子的关联是：世尊说“善来，比丘”，又说“法已善说，修……圆满……”。其中，“修梵行”是指证得剩余的三道梵行。目的是什么？是为了“作苦之究竟边际”。“善来比丘”一语，由于世尊此言而成就，故以因由代称，说为“善来比丘具足戒”。其含义是：那位尊者终其一生即以此具足戒为具足戒。因此，在注释书中显示了这双重含义：他的这种具足戒不会因舍戒等而中断，也不需要其他具足戒的作用。在八种具足戒中，善来比丘、受教诫、答问、受持八敬法这四种具足戒，受具者不会有中断，也不需要其他具足戒的作用；其余四种则有。然而，部派间论师说：“佛与辟支佛的入决定具足戒，以及将白四羯磨具足戒分为十众和五众所作两种，共为十种具足戒。”那么，在此处，从意义上说，什么是具足戒呢？它是通过证得彼法的行为而生起的无学五蕴，由随顺忍可之思所修习的内在相续。那么，在此处，什么是修习呢？即与彼法相违的诸法习性之对立状态。由于证得彼法，由于那种修习，在某些地方被称为“具足”。例如说：“比丘们，被贪所具足者，不能修习四念处”等。对此，部派间论师说：“存在一种名为具足戒的证得之法，它属于心不相应行蕴，依其相续，前后生起而不间断，在此期间名为具足者；否则，在生起其他法的刹那，那位具足者就会变成不具足者。”应当对他们说：“请举出经文。”如果他们这样说：“‘他证得并具足那十种无学法，是圣者，已断除’等，这些不是我们的经文。”即便如此，他们也会犯下以不存在的法和其他有情来具足的过失。什么原因？因为有经文存在。如说：“比丘们，转轮王具足七宝”等，广说。在那里，自在是以“具足”一词来说的。如果问：他对那些有利的宝有自在、有欲乐吗？在此处，自在是以“具足”一词来说的，在其他地方则是证得，那是另一法。这里有什么特别的理由吗？没有。因此，具足戒的特征正如前所述。这一原则也适用于出家等。

18. Pabbajjupasampadāvisesanti attho. Tattha iti-saddo tassa ehibhikkhūpasampadāpaṭilābhanimittavacanapariyosānadassano. Tadavasāno hi tassa bhikkhubhāvo. Svākkhātotiādi ‘‘ehī’’ti āmantanāya payojanadassanavacanaṃ. ‘‘Ehibhikkhū’’ti bhagavā avoca ‘‘svākkhāto dhammo cara…pe… kiriyāyā’’ti ca avocāti padasambandho. Tattha cara brahmacariyanti avasiṭṭhaṃ maggattayabrahmacariyaṃ samadhigaccha. Kimatthaṃ? Sammādukkhassantakiriyāyāti attho. ‘‘Ehibhikkhū’’ti iminā bhagavato vacanena nipphannattā kāraṇūpacārena ‘‘ehibhikkhūpasampadā’’ti vuttā. Sāva tassāyasmato yāvajīvaṃ upasampadā ahosīti attho. Tena tassā upasampadāya sikkhāpaccakkhātādinā vicchedā vā tadaññāya upasampadāya kiccaṃ vā natthīti idamatthadvayaṃ aṭṭhakathāyaṃ dasseti. Aṭṭhannampi upasampadānaṃ ehibhikkhuovādapaṭiggahaṇapañhabyākaraṇagarudhammapaṭiggahaṇūpasampadānaṃ catunnaṃ aññatarāya upasampannassa antarā vicchedo vā tadaññūpasampadāya kiccaṃ vā natthi, itarassatthīti. Nikāyantarikā panāhu ‘‘buddhapaccekabuddhānaṃ niyāmokkantisaṅkhātāya upasampadāya ñatticatutthakammupasampadañca dasavaggapañcavaggakaraṇīyavasena dvidhā bhinditvā dasavidhopasampadā’’ti. Kā panettha atthato upasampadā nāmāti? Tadadhigatakiriyāvasena nibbattiyā asekkhā tadadhivāsanacetanāya paribhāvitapañcakkhandhikā ajjhattasantati. Kā panettha paribhāvanā nāma? Tabbipakkhadhammajjhācāraviruddhabhāvo, tassa pattiyā tāya paribhāvanāya vasena katthaci ‘‘samannāgato’’ti vuccati. Yathāha ‘‘lobhena samannāgato, bhikkhave, abhabbo cattāri satipaṭṭhānāni bhāvetu’’ntiādi. Etthāhu nikāyantarikā ‘‘yathāvuttāya upasampadāya pattisaṅkhāto cittavippayutto saṅkhārakkhandhapariyāpanno dhammo atthi, tassa santativasena pubbāpariyaṃ uppajjamānassa yāva avicchedo, tāva upasampannoti, aññathā tato dhammantaruppattikkhaṇe tassa upasampannassa anupasampannabhāvappasaṅgo āpajjatī’’ti. Te vattabbā ‘‘suttaṃ āharathā’’ti. Te ce vadeyyuṃ ‘‘yo tesaṃ dasannaṃ asekkhānaṃ dhammānaṃ upādāya paṭilābhasamannāgamo ariyo hoti vippahīnoti evamādīni no suttānī’’ti. Evaṃ sati asantadhammehi, parasattehi ca samannāgamadosappasaṅgo nesaṃ pāpuṇāti. Kiṃkāraṇaṃ? Suttasambhavato. Yathāha – ‘‘rājā, bhikkhave, cakkavattī sattahi ratanehi samannāgato hotī’’ti (dī. ni. 3.199-200 atthato samānaṃ) vitthāro. Vasibhāvo tattha samannāgatasaddena vutto. Tassahitesu ratanesu vasibhāvo kāmacāro atthīti ce? Ettha vasibhāvo samannāgamasaddena vutto, aññattha pattisaṅkhāto, taṃ dhammantaranti. Kimettha visesakāraṇaṃ? Natthi ca, tasmā yathāvuttalakkhaṇāva upasampadā. Ayameva nayo pabbajjādīsupi netabbo.

19第十九，虽然瓦帕长老在初转法轮之日……阿说示长老在第四日，如此在不同的日子里各自证得了法眼，然而应知，此处因教诫的共通性，将瓦帕与跋提亚、摩诃那摩与阿说示合在一起说。

19. Kiñcāpi vappattherassa pāṭipadadivase…pe… assajittherassa catutthiyanti evaṃ nānādivasesu pāṭekkaṃ dhammacakkhuṃ udapādi, tathāpi ovādasāmaññena vappabhaddiyānaṃ, mahānāmaassajīnañcettha ekato vuttanti veditabbaṃ.

20“色，诸比丘，是无我”，为何一开始就开示无我相呢？因为在他们还是凡夫的时期，另外两种相（无常相、苦相）就已经明显了。他们正是因为见到可爱欲乐的无常而生起悚惧才出家的，因此无常相在他们那里有一部分是明显的；而出家后，由于从事自我折磨的苦行，身体的苦是明显的，并且那身体的苦是心理苦的缘，所以心理的苦也是明显的。因此，避开那两种（无常相与苦相），只从无我相开始开示。而在开示无我相时，是以苦相来开示的，所以说了“色，诸比丘，若此是我”等语。为什么（以苦相开示）呢？因为比起无常相，苦相对于他们来说更加明显。由于他们曾从事自我折磨的苦行，并以苦行为归依，所以苦相非常明显。因此，先用这非常明显的苦相来开示无我相，然后再用那两者（无常相与苦相）一起来开示同一个无我相，所以（世尊）将说：“诸比丘，你们认为如何？色是常还是无常？” “Kallaṃ nu” 意为“是否合适”。“这是我的”是渴爱执。“我是这个”是慢执。“这是我的我”是见执。此中，渴爱执应依一百零八种渴爱行相来理解，慢执应依九种慢来理解，见执应依六十二种见来理解。

20. ‘‘Rūpaṃ, bhikkhave, anattā’’ti kimatthaṃ āditova anattalakkhaṇaṃ dīpetīti? Tesaṃ puthujjanakālepi itaralakkhaṇadvayassa pākaṭattā. Te hi manāpānaṃ kāmānaṃ aniccatādassanena saṃviggā pabbajiṃsūti aniccalakkhaṇaṃ tāva nesaṃ ekadesena pākaṭaṃ, pabbajitānañca attakilamathānuyogato kāyikadukkhaṃ, tañca mānasassa paccayoti mānasikadukkhañca pākaṭaṃ, tasmā tadubhayaṃ vajjitvā anattalakkhaṇameva dīpetuṃ ārabhi. Tañca dīpento dukkhalakkhaṇeneva dīpetuṃ ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissā’’tiādimāha. Kimatthanti? Aniccalakkhaṇatopi tesaṃ dukkhalakkhaṇassa suṭṭhutaraṃ pākaṭattā. Tesañhi attakilamathānuyogamanuyuttattā, tapparāyaṇabhāvato ca dukkhalakkhaṇaṃ suṭṭhu pākaṭaṃ, tasmā tena tāva suṭṭhu pākaṭena anattalakkhaṇaṃ dīpetvā puna tadeva tadubhayenāpi dīpetuṃ ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti vakkhati. Kallaṃ nūti yuttaṃ nu. Etaṃ mamāti taṇhāggāho. Esohamasmīti mānaggāho. Eso me attāti diṭṭhiggāho. Taṇhāggāho cettha aṭṭhasatataṇhāvicaritavasena, mānaggāho navavidhamānavasena, diṭṭhiggāho dvāsaṭṭhidiṭṭhivasena veditabbo.

75五群比丘故事注释完毕。

Pañcavaggiyakathāvaṇṇanā niṭṭhitā.

76出家故事注释

Pabbajjākathāvaṇṇanā

25“那时，世尊在使五群比丘于第五位（比丘）证得阿罗汉后，于第七日向那拉卡长老开示那拉卡行道，于跋达巴达满月日了知耶舍的诸根已成熟，观察着他而住于波罗奈”，这是（与“那时，有位名叫耶舍的”）的关联。据说，从他出生开始，其家族的名声称谓或随从称谓的“声誉”就特别增长，因此他的父母给他取了这样的名字。“柔软”等语，是优波离长老为了激发后世之人对出离的踊跃心而说的。意思是：如此具足最上妙欲享受的人，尚且因一个微小的不净相而厌离，不顾时机，以乐于远离之心，将巨大的财富堆如同草芥般舍弃而出家，那么还有谁不能（出家）呢？“具足”意为与那些（财富等）合一，即不远离。“入睡”意为：在可爱的所缘上，制止了（心的）活动后，超越了、征服了他的心，将心置于自己的掌控之下。“整夜”指三个时分。以此显示（耶舍）见到随从们变形相的原因。此处的“夜”字，应知是在“太阳不现之时”和“时分”这两个意义上使用的。在“时分”的意义上，也应知用于“三衣别处”等处。“腋下”指腋窝旁。“喉部”指喉咙下方。意思是：将鼓的上部放在喉咙处而睡的女人，在喉咙处见到了鼓。“Āḷambara”指小鼓。这是一种两端细长、中间宽阔平坦的乐器之名称。“说胡话”指因说梦话等而说些无意义的胡话。“如同冢墓”意为：见到自己的随从们如同冢墓一般，这是关联。“过患”即不净相。“心生厌离”意为：心倾向于称为“欲解脱”的厌嫌。“发出感叹语”意为：发出“从今以后，我将不再与这些女人共处”的欢喜语。据说，在见到那懈怠的随从们时，有两个相状在他心中变得明显：烦恼的强大力量，以及不净相的极为粗显。既然如此，在更为粗显的不净相上，由于烦恼的力量，这整个世界都被压迫、迷惑于此。啊！烦恼真是极其强大！因为当他如是观察时，这两个相状变得明显，所以他如此说了。

25. Yena samayena bhagavā pañcavaggiye pañcamiyaṃ arahatte patiṭṭhāpetvā sattamiyaṃ nāḷakattherassa nāḷakapaṭipadaṃ ācikkhitvā bhaddapadapuṇṇamāyaṃ yasassa indriyānaṃ paripakkabhāvaṃ ñatvā taṃ udikkhanto bārāṇasiyaṃ vihāsi, tena samayena yaso nāmāti sambandho. Tassa kira uppattito paṭṭhāya tassa kulassa kittisaddasaṅkhāto, parijanasaṅkhāto vā yaso visesato pavaḍḍhati. Tena tassa mātāpitaro evaṃ nāmamakaṃsu. ‘‘Sukhumālo’’tiādi kimatthaṃ āyasmatā upālittherena vuttanti? Pacchimajanassa nekkhamme samussāhanajananatthaṃ. Evaṃ uttamabhogasamappitānampi uttamesu bhogesu appamattakenāpi asubhanimittena vitajjetvā kālākālaṃ agaṇetvā vivekābhiratiyā mahantaṃ bhogakkhandhaṃ tiṇaṃ viya pahāya gehato nikkhamanā ahosi, kassa panaññassa na siyāti adhippāyo. Samaṅgībhūtassāti tehi ekattaṃ upagatassa, avivittassāti attho. Niddā okkamīti manāpesupi visayesu pavattiṃ nivāretvā tassa cittaṃ atikkamitvā abhibhavitvā attano vasaṃ upanesīti attho. Sabbarattiyo cāti tayopi yāme. Tena parijanassa vikāradassane kāraṇaṃ dasseti. Ratti-saddo panettha kāle sūriyābhāve, yāme ca pavattatīti viññeyyo. Yāmevidha viññeyyo ticīvaravippavāse ca. Kaccheti kacchapasse. Kaṇṭheti kaṇṭhassa heṭṭhā. Mudiṅgassa hi upari kaṇṭhaṃ ṭhapetvā sayantiyā kaṇṭhe mudiṅgaṃ addasāti attho. Āḷambaranti paṇavaṃ. Ubhatomukhassa tanukā dīghā. Vitthinnasamatalassa vāditassa etaṃ adhivacanaṃ. Vippalapantiyoti supinadassanādivasena asambandhapalāpaṃ vippalapantiyo. Susānaṃ maññeti susānaṃ viya addasa sakaṃ parijananti sambandho. Ādīnavoti asubhabhāvo. Nibbidāya cittaṃ saṇṭhātīti vimuccitukāmatāsaṅkhātāya ukkaṇṭhāya cittaṃ namīti attho. Udānaṃ udānesīti ‘‘ito paṭṭhāya imāhi itthīhi saha nāhaṃ bhavissāmī’’ti attamanavācaṃ nicchāresi. Dve kira ākārā tassa pamādasuttaparijanadassane pākaṭā jātā kilesānaṃ balavabhāvo, asubhākārassa atioḷārikabhāvo ca. Evaṃ sati oḷārikatare ca asubhākāre kilesavasenāyaṃ sabbopi loko ettha pīḷito mucchito. Aho kilesā balavatarāti hi passato passato tassa dvepi te ākārā pākaṭā jātā, yenevamavocāti.

64“穿上金拖鞋”以此显示他由于无执着而步履从容。因为他被强烈的悚惧所逼迫，即使随从们醒来，他也无法忍受他们可能阻止自己离去，所以独自思惟，从容地走了。“非人”指天神。因为天神与人类在善趣通达智的安立等功德上有共通性，所以被称为“非人”。并非因为不同种类，畜生等就被称为“非婆罗门”或“贱民”，而是因为种姓相同，贱民等才被称为“非婆罗门”。同样，由于在某些方面与人类有共通性，天神被称为“非人”。否则，畜生等不是人，也应被称为“非人”了。

‘‘Suvaṇṇapādukāyo ārohitvā’’ti etenassa nissaṅgatāya vissaṭṭhagamanaṃ dīpeti. So hi balavasaṃvegābhitunnahadayattā parijanassa pabodhe satipi attano gamananivāraṇasamatthabhāvaṃ asahamāno attānaṃ takkento vissaṭṭho agamāsi. Amanussāti devatā. Tā hi manussehi sugatipaṭivedhañāṇasaṇṭhānādiguṇasāmaññena ‘‘amanussā’’ti vuccanti. Na hi asamānajātikā tiracchānādayo ‘‘abrāhmaṇā’’ti vā ‘‘avasalā’’ti vā vuccanti, kintu jātisabhāgatāya eva vasalādayo ‘‘abrāhmaṇā’’ti vuccanti, evaṃ manussehi kenaci ākārena sabhāgatāya devatā ‘‘amanussā’’ti vuttā. Aññathā manussā na hontīti tiracchānagatāpi ‘‘amanussā’’ti vattabbā bhaveyyuṃ.

26见到森林住处，心想“我已从城中解脱”，因喜悦而在世尊不远处发出感叹。世尊所说的“这确实是耶舍”，是就涅槃而言。因为涅槃不被渴爱等烦恼所逼恼、所侵扰，且仅凭见道也能产生喜乐。世尊的意思是：“我将说法，你仅坐在这里就能证得那涅槃。”据说，“Kira”一词用于表示不信、无知或轻蔑，此处表示无知。所谓“从金拖鞋下来”，即从金拖鞋中走出。此处是表示“从……出来”意义的具格用法。世尊对他刚一坐下，未作任何寒暄问候，未加告知，便次第说法。这是因为他的根器已极为成熟，为了不让他错过证悟的时机，他的心已倾向于不被逼恼、不被侵扰的善法之教说，且世尊看到那位富有的居士不久将至。为何世尊对这位心深感怖畏、渴望解脱轮回者，首先开示的是关于诸有及其过患、出离功德的次第说法呢？是为了让他见到一切有的过患。因为他只见到人间的逼恼侵扰，未见到天界的，可能会认为天界是快乐的。若对天界生起乐想，可能会将心导向涅槃，因此世尊为了也显示天界的过患，而开始了次第说法。在此，讲说布施、布施的功德、持戒的功德时，称为说布施持戒论。讲说天界庄严时，称为说天界论。其中，讲说事欲与烦恼欲的无常、不净、大过患时，即开显了诸欲的过患、卑劣与杂染。由于出离中无此过患，且是出离之道，讲说与之相反的功德时，即开显了出离的功德。其中，“卑劣”指低劣、鄙陋的状态。“杂染”意为染污、逼迫或恼害。心堪任，是由于慧根的力量，因为慧根摧毁了见结与疑结。心柔软，是由于念根的相应，它阻止了害、粗暴等烦恼的进入，使柔软等善法得以进入，令俱生的心变得柔软。心离盖，是由于定根的力量，因为定根特别与五盖相敌对。心踊跃，是由于精进根的力量，因为精进根与称为昏沉睡眠的消沉状态相敌对。心净信，是由于信根的力量，因为信根以净信为相。所谓“最上法要”，优波离长老根据所缘来解释此教说。因为四圣谛是最上法要教说的所缘。否则，若解释为“苦等是最上法要”，就会导致“最上法要”即是四圣谛的说法，因为在其解释中已指出了四圣谛。

26. Vanagahanaṃ disvā ‘‘sumuttohaṃ nagarato’’ti pamuditattā bhagavato avidūre udānesi. Idaṃ kho yasāti bhagavā nibbānaṃ sandhāyāha. Tañhi taṇhādikilesehi anupaddutaṃ, anupasaṭṭhatañca dassanamattenāpi assādajananato. Dhammaṃ desessāmīti yena taṃ nibbānaṃ idha nisinnamattova tvaṃ adhigamissasīti adhippāyo. Kirāti assaddheyyaabyattiparihāsesu nipāto, idha abyattiyaṃ. Suvaṇṇapādukāyo orohitvāti ca suvaṇṇapādukāhi otaritvā. Nissakkatthe hi idaṃ paccattavacanaṃ. Tassa nisinnamattasseva aññaṃ sammodanīyaṃ kathaṃ akatvā anāmantetvā anupubbiṃ kathaṃ kathesi. Suparipakkindriyattā, paṭivedhakkhaṇānatikkamanatthaṃ anupaddutānupasaṭṭhatānaṃ pāpakadhammadesanābhimukhacittattā, seṭṭhissa gahapatino acirāgamanadassanato ca. Kimatthaṃ bhagavā tassa suṭṭhutaraṃ saṃviggahadayassa bhavato muccitukāmassa bhavābhavūpāyānisaṃsakathaṃ paṭhamameva kathesīti? Sabbabhavādīnavadassanatthaṃ. So hi manussalokasseva upaddutaupasaṭṭhabhāvaṃ addasa, na saggānanti kadāci saggalokaṃ sukhato maññeyya. Tattha sukhasaññena nibbānābhimukhaṃ cittaṃ peseyyāti saggānampi ādīnavaṃ dassetukāmatāya anupubbiṃ kathaṃ ārabhi. Ettha dānaṃ, dānānisaṃsaṃ, sīlānisaṃsañca kathento dānasīlakathaṃ katheti nāma. Saggavaṇṇaṃ kathento saggakathaṃ katheti nāma. Tattha vatthukāmakilesakāmānaṃ aniccataṃ, apasādataṃ, mahādīnavatañca kathento kāmānaṃ ādīnavaṃ, okāraṃ, saṃkilesañca pakāseti. Nekkhamme tadabhāvato ca taṃnissaraṇato ca tabbiparītaṃ ānisaṃsaṃ kathento nekkhamme ānisaṃsaṃ pakāseti nāma. Tattha okāranti avakāraṃ lāmakabhāvaṃ. Saṃkilesanti saṃkilissanaṃ bādhanaṃ upatāpanaṃ vāti attho. Kallacittaṃ paññindriyassa ānubhāvena, diṭṭhiyogavicikicchāyogānaṃ paññindriyena vihatattā. Muducittaṃ satindriyasamāyogena, vihiṃsāsārambhādikilesapavesaṃ nivāretvā cittamudutādikusaladhammappavesanaṃ karontaṃ sahajātaṃ cittaṃ muduṃ karoti. Samādhindriyassa ānubhāvena vinīvaraṇacittaṃ. Tañhi visesato nīvaraṇavipakkhabhūtanti. Vīriyindriyavasena udaggacittaṃ. Tañhi thinamiddhasaṅkhātalīnabhāvavipakkhanti. Saddhindriyassa ānubhāvena pasannacittaṃ tassa pasādalakkhaṇattā. Sāmukkaṃsikāti etaṃ visayavasena desanaṃ upālitthero pakāseti. Saccāni hi sāmukkaṃsikadesanāya visayāni. Aññathā dukkhādīni sāmukkaṃsikā dhammadesanāti āpajjati tassa vibhāvane saccānaṃ niddiṭṭhattā.

27“四方”指四个方向。“作了准备”即作了安排。为何如此？为了遮止两人应得殊胜果证的障碍。如果那位父亲见到儿子，儿子证得法眼与阿罗汉果，而那位富有的居士则可能无法证得法眼。即使已见谛者，若有人说“还你母亲的生命”，他还有什么做不出来呢？耶舍听到此话，虽已是阿罗汉，若自己不拒绝，而仰望着世尊，他又能如何安立呢？

27.Catuddisāti catūsu disāsu. Abhisaṅkharesīti abhisaṅkhari. Kimatthanti ce? Ubhinnaṃ paṭilabhitabbavisesantarāyanisedhanatthaṃ. Yadi so puttaṃ passeyya, puttassapi dhammacakkhupaṭilābho arahattuppatti, seṭṭhissapi dhammacakkhupaṭilābho na siyā. Diṭṭhasaccopi ‘‘dehi te mātuyā jīvita’’nti vadanto kimaññaṃ na kareyya. Yasopi taṃ vacanaṃ sutvā arahāpi samāno sayaṃ appaṭikkhipitvā bhagavantaṃ ullokento kimaññāya saṇṭhaheyya.

28由于两人都已达到应证得的殊胜究竟，世尊便再次让他平静下来。所谓“先前曾是在家人”，是就他证得须陀洹之时而言。因为须陀洹尚可住于家中，故称为在家人，未出家。如今他已出家，不可能再住于家中，故不被称为“在家人”，因此世尊这样说。“所见”是关联词，意为“由他所见”。由于前面“譬如先前曾是在家人”一句已得理解，后来世尊针对身着在家白衣的耶舍说“由善男子耶舍为随从沙门”。其中，“修习梵行”意为：你且修习、圆满增上戒学所摄的梵行，直到彻底灭尽苦，直到死心为止，这是其意旨。古师说这是指象征性的梵行，这也合理。因为那位尊者正是就象征意义而说：“尊者，愿我得受出家与具足戒。”

28. Ubhohipi pattabbavisesakoṭiyā pattattā bhagavā puna taṃ paṭippassambhesi. Pubbe agārikabhūtoti tassa sotāpannakālaṃ sandhāyāha. Sotāpanno hi agāramajjhe vasanārahattā agāriyabhūto nāma hoti apabbajito. Sampati pabbajito samāno agāramajjhavasanassa abhabbattā ‘‘agāriko’’ti na vuccati, tasmā evamāha. Yassa diṭṭhoti sambandho, yena diṭṭhoti vuttaṃ hoti. ‘‘Seyyathāpi pubbe agārikabhūto’’ti vacanena laddhanayattā pacchā gahapati gihivesadhārimeva yasaṃ sandhāyāha ‘‘yasena kulaputtena pacchāsamaṇenā’’ti. Tattha cara brahmacariyanti ābhisamācārikasīlaṃ brahmacariyaṃ cara paripūrehi tāva, yāva sammādukkhassantakiriyā, yāva cuticittāti adhippāyo. Liṅgabrahmacariyaṃ sandhāyāti porāṇā, tañca yuttaṃ. Liṅgamattañhi sandhāya so āyasmā ‘‘labheyyāhaṃ, bhante, pabbajjaṃ upasampada’’nti āha.

68为何世尊在耶舍的母亲和妻子尚未完成供食之前就说法呢？因为她们被耶舍出家之苦箭所伤，若先供食，不会以欢喜心布施，且若对导师心生忧恼，则无法证得道果。因此世尊先使她们的心离苦箭、得安稳，然后再完成供食之事。

Kimatthaṃ bhagavā yasassa mātu, pajāpatiyā ca bhattakiccaṃ akatvāva dhammaṃ desesīti? Yasassa pabbajjāya sokasallasamappitattā dānañca somanassikacittena na dadeyyuṃ, satthari ca domanassappattā hutvā maggapaṭivedhampi na labheyyunti bhagavā paṭhamaṃ tāva tā vigatasokasallahadayāyo katvā puna bhattakiccaṃ akāsi.

30“富豪与随从富豪”，古师解释为“随次第的富豪”。有记载：“富豪与随从富豪的家族，即那些富豪与随从富豪的家族，属于那些富豪与随从富豪的家族。”“法与律”，在此处，从意义上说，与教法、梵行、圣典是同一回事。或者，以法而制的律，非以刑罚等而制，故为“法与律”；为法而制的律，非为伤害而制，故为“法与律”；依法而制的律，非非法而制，故为“法与律”；法即是律，非非法，故为“法与律”；诸法的律，非其他的律，故为“法与律”；或者，因为世尊是法身、法主，故称“法”，彼法的律，非诡辩者的律，故为“法与律”。或者，依同位关系，“法与律”如同“青莲花”，法与律二者，故为“法与律”；如同“果与非果”为中性词，此处依阳性词形，其词性得以成立；或者，以法为律者，即“法与律”，如同“白衣之人”；或者，与法相应的律，即“法与律”，如同“马与车”等，应以如此种种方式理解其释义。

30.Seṭṭhānuseṭṭhīnanti anukkamaseṭṭhīnanti porāṇā. ‘‘Seṭṭhino cānuseṭṭhino ca yāni kulāni, tāni seṭṭhānuseṭṭhāni kulāni, tesaṃ seṭṭhānuseṭṭhīnaṃ kulāna’’nti likhitaṃ. Dhammavinayoti sāsanabrahmacariyaṃ pāvacananti idha atthato ekaṃ. Atha vā dhammena vinayo, na daṇḍasatthehīti dhammavinayo, dhammāya vinayo, na hiṃsatthanti vā dhammato vinayo, nādhammatoti vā dhammo vinayo, nādhammoti vā dhammānaṃ vinayo, na aññesanti vā dhammakāyattā, dhammasāmittā vā dhammo bhagavā, tassa dhammassa vinayo, na takkikānanti vā dhammavinayo. Samānādhikaraṇavasena vā dhammavinayo nīluppalaṃ viya, dhammo ca vinayo cāti dhammavinayo phalāphalaṃ viya napuṃsakamiti pulliṅgāpadesato assa liṅgabhāvo siddho, yassa vā dhammo vinayo, so dhammavinayo setapaṭo puriso viya, dhammena yutto vā vinayo dhammavinayo assaratho viyāti evamādinā nayena yojanā veditabbā.

34“带到断界”是为了告知剃发业及取回衣而说。由此，在“有比丘的寺院里，其他人也可为他剃发”这样说是不允许的。为了阐明“令出家后”的意图，而说“覆盖袈裟后来吧”。如果戒师未作剃除须发等事，便为求出家者授三皈依，此出家不成立。若诵羯磨语后令其受具足戒，则具足戒成立。有一类人认为：由于显示了未得衣钵者也能成就具足戒，且无羯磨过失，这是合理的。在此有偈颂——

34.‘‘Khaṇḍasīmaṃ netvā’’ti bhaṇḍukammārocanapaṭiharaṇatthaṃ vuttaṃ. Tena ‘‘sabhikkhuke vihāre aññampi etassa kese chindā’’ti vattuṃ na vaṭṭatīti. Pabbājetvāti imassa adhippāyapakāsanatthaṃ ‘‘kāsāyāni acchādetvā ehī’’ti vuttaṃ. Upajjhāyo ce kesamassuoropanādīni akatvā pabbajatthaṃ saraṇāni deti, na ruhati pabbajjā. Kammavācaṃ sāvetvā upasampādeti, ruhati upasampadā. Appattacīvarānaṃ upasampadāsiddhidassanato, kammavipattiyā abhāvato cetaṃ yujjatevāti eke. Hoti cettha –

71“仅是舍弃外相者的出家，而此两者亦非舍弃外相者；

‘‘Saliṅgasseva pabbajjā, viliṅgassāpi cetarā;

72对于先前曾舍弃旧衣者，这两者（出家与具足戒）亦如是”——这是其他论师的说法。

Apetapubbavesassa, taṃ dvayaṃ iti cāpare’’ti.

73比丘亲手给予或通过命令给予的袈裟才适宜，未给予的则不适宜——这是在有袈裟的情况下，若无袈裟则不可能，这是他们的意图。然而，诸比丘，应如此令出家、令受具足戒。首先……诸比丘，我允许以此三次归依而得出家与具足戒——在此处，通过显示意图：我允许仅以此等依次给予的三次归依而得出家与具足戒，而非其他。

Bhikkhunā hi sahatthena vā āṇattiyā vā dinnameva kāsāvaṃ vaṭṭati, adinnaṃ na vaṭṭatīti pana santesveva kāsāvesu, nāsantesu asambhavatoti tesaṃ adhippāyo. Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo. Paṭhamaṃ…pe…anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampadanti ettha iminā anukkamena dinnehi tīhi saraṇagamanehi pabbajjaṃ upasampadaṃ anujānāmi kevalehīti adhippāyadassanato –

74对于先前已取外相者，即使裸体，两者（出家与具足戒）亦可成立；

Ādinnapubbaliṅgassa, naggassāpi dvayaṃ bhave;

75对于非此者则不认可，此与一切经典文句相符。

Netarassāti no khanti, sabbapāṭhānulomatoti. –

76阿阇梨。关于“阿阇梨未给予的则不适宜”，此处记载为“他们说：出家不成立”。古抄本中亦同样记载。Urā等是处所的名称。Saṃvuta等是作法的名称。记载说：“应作鼻音化，作一连接，在施与时不应中间停顿而说。即使分断而施，亦仅可在所说之处分断，他处则不允许。”当鼻音化施与时，若失误而说“buddhaṃ saraṇaṃ gacchāmi”，因落入与m音混合的田地，优波提舍长老认为这是允许的。法喜长老说：混合而说是允许的，但在说时不应在鼻音处作分断。“于羯磨语亦然”如此说。仅以双方清净方为允许——在此，大长老因缺齿等原因而说不清楚时，聪明的沙弥令近前的求出家者清楚地说出。若令说出大长老未说之语，则不允许。若羯磨语由其他比丘说出，则是允许的。因为僧团作羯磨，而非个人。不应以不同界内所行羯磨语的共通性为由而否定。若长老清楚地说出，而求出家者不能说，沙弥自己先说一遍再令其说，则双方清净，因为所说正是长老所说之语。归依佛时，是归依不共的佛功德；归依法时，是归依涅槃；归依僧时，是归依有学法与无学法——应以所取义而作连结。否则会有三归依混杂的过失。一切此等适宜与不适宜，是指十学处所不摄的触犯与不触犯等。由于说“于阿毗三摩阇利迦中应调伏”，应以此圆满众学法、戒师义务等阿毗三摩阇利迦戒。在此指出：若不行应行，或行不应行，则堪受治罚羯磨。

Ācariyo . Ācariyena adinnaṃ na vaṭṭatīti ettha ‘‘pabbajjā na ruhatīti vadantī’’ti likhitaṃ. Porāṇagaṇṭhipadepi tatheva likhitaṃ. Urādīni ṭhānāni nāma. Saṃvutādīni karaṇāni nāma. ‘‘Anunāsikantaṃ katvā ekasambandhaṃ katvā dānakāle antarā aṭṭhatvā vattabbaṃ. Vicchinditvā dānepi yathāvuttaṭṭhāne eva vicchedo, aññatra na vaṭṭatī’’ti likhitaṃ. Anunāsikante diyyamāne khalitvā ‘‘buddhaṃ saraṇaṃ gacchāmī’’ti makārena missībhūte khette otiṇṇattā vaṭṭatīti upatissatthero. Missaṃ katvā vattuṃ vaṭṭati, vacanakāle pana anunāsikaṭṭhāne vicchedaṃ akatvā vattabbanti dhammasiritthero. ‘‘Evaṃ kammavācāyampī’’ti vuttaṃ. Ubhatosuddhiyāva vaṭṭatīti ettha mahāthero patitadantādikāraṇatāya acaturassaṃ katvā vadati, byattasāmaṇero samīpe ṭhito pabbajjāpekkhaṃ byattaṃ vadāpeti. Mahātherena avuttaṃ vadāpetīti na vaṭṭati. Kammavācāya itaro bhikkhu ce vadati, vaṭṭatīti. Saṅgho hi kammaṃ karoti, na puggaloti. Na nānāsīmapavattakammavācāsāmaññanayena paṭikkhipitabbattā. Atha therena caturassaṃ vuttaṃ pabbajjāpekkhaṃ vattuṃ asakkontaṃ sāmaṇero sayaṃ vatvā vadāpeti, ubhatosuddhi eva hoti therena vuttasseva vuttattā. Buddhaṃ saraṇaṃ gacchanto asādhāraṇe buddhaguṇe, dhammaṃ saraṇaṃ gacchanto nibbānaṃ, saṅghaṃ saraṇaṃ gacchanto sekkhadhammaṃ, asekkhadhammañca saraṇaṃ gacchatīti aggahitaggahaṇavasena yojanā kātabbā. Aññathā saraṇattayasaṅkaradoso. Sabbamassa kappiyākappiyanti dasasikkhāpadavinimuttaṃ parāmāsāparāmāsādi. ‘‘Ābhisamācārikesu vinetabbo’’ti vacanato sekhiyaupajjhāyavattādiābhisamācārikasīlamanena pūretabbaṃ. Tattha cārittassa akaraṇe vārittassa karaṇe daṇḍakammāraho hotīti dīpeti.

91出家事解释终。

Pabbajjākathāvaṇṇanā niṭṭhitā.

92第二魔事解释

Dutiyamārakathāvaṇṇanā

3535. 由“以此因缘”之语，应知在经典中“如理作意与正勤”是以因缘义而用的从格。

35. ‘‘Tena hetunā’’ti vacanato pāḷiyaṃ ‘‘yonisomanasikārāsammappadhānā’’ti hetvatthe nissakkavacananti veditabbaṃ.

94第二魔事解释终。

Dutiyamārakathāvaṇṇanā niṭṭhitā.

95优楼频螺示现神通事解释

Uruvelapāṭihāriyakathāvaṇṇanā

37-837-8. “我们应住”据说是以爱语为了摄受他而说：“你与我应住”。“以光明对光明”即以威力对威力，或以火界对火界。“两者成为同焰”是轻视义的属格，或处格第七义。仅火屋被燃烧，而非住于其中的有情类。因为神通境界不可思议。然而，为何世尊不令火屋也不燃烧呢？因为会招致自己没有苦生起却非极稀有等之嫌。为何要毁坏属于他人、由大资具所成的那个呢？因为世尊有意以神通威力使其恢复原状。“被耗尽”即被灭尽。“以光明对光明”即以威力对威力。由于火屋狭小，其他意义不成立。此义与“不能忍受毁坏”极为相符。因为在那里，对神通威力的毁坏即称为“毁坏”。“以叶”古师亦作“以莲叶”。他们认为世尊当时立于莲丛中。

37-8.Vaseyyāmāti ‘‘tvañca ahañca vaseyyāmā’’ti piyavacanena tassa saṅgaṇhanatthaṃ vuttaṃ kira. Tejasā tejanti ānubhāvena ānubhāvaṃ. Tejodhātuyā vā tejodhātuṃ. Ubhinnaṃ sajotibhūtānanti anādaratthe sāmivacanaṃ, bhāvasattamīatthe vā. Agyāgārameva ādittaṃ, na tattha vasanako sattajātiko. Acinteyyo hi iddhivisayo. Kasmā pana bhagavā agyāgārampi anādittaṃ nādhiṭṭhāsīti? Attano dukkhuppādābhāvassa anativimhādibhāvappasaṅgato. Kimatthaṃ parasantakaṃ mahāsambhārapavattaṃ taṃ vināsetīti? Puna yathāporāṇaṃ iddhānubhāvena kattukāmatādhippāyato. Pariyādinnoti khayaṃ nīto. Tejasā tejanti ānubhāvena ānubhāvaṃ. Agyāgārassa parittattā itaro attho na sambhavati. Ayamattho ‘‘makkhaṃ asahamāno’’ti iminā ativiya sameti. Iddhānubhāvamakkhanañhi tattha makkho nāma. Pattenāti padumapattenātipi porāṇā. Paduminisaṇḍe ṭhito hi bhagavā tattha ahosīti tesaṃ mati.

3939. “已给与”意为已允许。“无畏”即无怖畏。为何？因为他已以道超越了怖畏。记载说：“‘善心’即名为善心所之心，或即是善心。”“有光辉”即如火。“善于界”即善于火界。“若被隔开”因声相故为前缀。义即善于火界等至。“他们仰望”即他们向上看。亦记载为“他们环绕”。如是说之义。“被摧毁”即平息之义，据说在此意为变成黑色。他们不作丝毫功用，保持与寂止相应而住。为了显示那些具有种种颜色的火焰，而说“青色、赤色”等。

39.Dinnanti anumatinti attho. Abhīto nibbhayo. Kasmā? Yato so maggena bhayamatīto. ‘‘Sumanamanasoti sundaracittasaṅkhātamano. Sumano eva vā’’ti likhitaṃ. Tejovāti aggi viya. Dhātukusaloti tejodhātumhi kusalo. ‘‘Byavahitā ce’’ti saddalakkhaṇattā ca upasaggo. Tejodhātusamāpattīsu kusalo iccevattho. Udicchareti ullokesuṃ. ‘‘Saṃparivāresu’’nti ca likhitaṃ. Iti evaṃ bhaṇantīti attho. Hatāti samāti attho, kāḷakāva hontīti kirettha adhippāyo. Īsakampi byāpāraṃ akatvā upasamānurūpaṃ tiṭṭhanti. Ye ca anekavaṇṇā acciyo hontīti taṃ dassetuṃ ‘‘nīlā atha lohitikā’’tiādimāha.

4040.「四方」意指四个方向。

40.Catuddisāti catūsu disāsu.

4444.“粪扫衣生起”是指：对于寻求者，由于获得的缘故而生起。而此寻求是为了显现心与心的殊胜神变。“sā”即“ayaṃ”（此），“sāyaṃ”即“ayaṃ”（此）。“tā”即“imā”（这些），“tayimā”即“imā”（这些）。将两者合为一而说。“āyāmi”即“ahaṃ āyāmi”（我来）。“etanti”即“etassa”（此的）。“yathā mayan”ti即“yasmā mayaṃ”（因为我们）。

44.Paṃsukūlaṃ uppannanti pariyesamānassa paṭilābhavasena uppannaṃ hoti. Cittavicittapāṭihīradassanatthāya ca sā pariyesanā. Sā ayaṃ sāyaṃ. Tā imā tayimā. Dve ekato gahetvā vadati. Āyāmi ahaṃ āyamahaṃ. Etanti etassa. Yathā mayanti yasmā mayaṃ.

50-5150-51.“运水者”即水流。“水流”是古师之说。“你以何”是指依前分观行而说。“长久以来”即从很久以前，从调伏龙开始即为“长久以来”。他们也说“长久随念”。在“发混”等词中，由于头发等被反复分开绑起再放入，故古师称之为“发混”。在此“筐混”中，“筐”是指苦行者的资具。“遣送至结发者处”即遣送两三个苦行者。经说：“十六万零半千神变”。

50-51.Udakavāhakoti udakogho. Udakasototi porāṇā. ‘‘Yāya tva’’nti pubbabhāgavipassanāpaṭipadaṃ sandhāya vuttaṃ. Cirapaṭikāti cirapabhuti, nāgadamanato paṭṭhāya cirapaṭikā. ‘‘Cirapaṭisaṅkhā’’tipi vadanti. Kesamissantiādimhi abbokiṇṇaṃ visuṃ visuṃ bandhitvā pakkhittattā kesādayova kesamissāti porāṇā. Khārikājamissanti ettha khārī vuccati tāpasaparikkhāro. Jaṭile pāhesīti dve tayo tāpase pāhesi. ‘‘Soḷasātirekaaḍḍhauḍḍhāni pāṭihāriyasahassānī’’ti vuttaṃ.

5454.世尊因他们在祭火处已习惯熟习，故为他们说《燃烧经》（相应部4.28）。其中，一种是依所缘而燃烧，即眼等被贪火燃烧；一种是依结合而燃烧，即依眼触所生受等而燃烧；一种是依克服之义，即眼等被生等所克服；一种是依缘之义，即彼等被愁等所缘。应知此中随顺各种情况而有燃烧之义。在此，虽然只明显显示了苦相，但应知依此随顺，其余二相也被他们所见，因为显示苦之行相即显示了其余行相。然而，由于他们安住于有身见与乐想之渴爱，故应知此教法是以苦相为先导而说的。

54. Aggihutte kataparicayattā bhagavā tesaṃ ādittapariyāya-mabhāsi (saṃ. ni. 4.28). Tattha ekaccaṃ ārammaṇavasena ādittaṃ cakkhādi rāgagginā, ekaccaṃ sampayogavasena cakkhusamphassapaccayā vedayitādikeneva, ekaccaṃ abhibhūtatthena cakkhādi eva jātiādinā , ekaccaṃ paccayatthena, tadeva sokādināti yathāsambhavamettha ādittatā veditabbā. Ettha kiñcāpi dukkhalakkhaṇamevekaṃ pākaṭaṃ, tadanusārena pana itaraṃ lakkhaṇadvayampi tehi diṭṭhanti veditabbaṃ dukkhākārassa itarākāradīpanato. Santasukhataṇhābhiniviṭṭhattā panesaṃ dukkhalakkhaṇapubbaṅgamā desanā katāti veditabbā.

102伍卢韦拉神变论释完毕。

Uruvelapāṭihāriyakathāvaṇṇanā niṭṭhitā.

103宾比萨拉会见故事的注释

Bimbisārasamāgamakathāvaṇṇanā

55-755-57.贪着物的女人即“欲女”。第二等是安慰者。因为当世尊尚未出生时，世间最先生起佛陀的传闻长达一千年。梵天们化作婆罗门形相，将有关佛陀的千部三藏教法编入吠陀中令其传诵；又从世尊出生起，佛陀的传记由知相的婆罗门们引发，在世间流布，因此是合理的，并非不然。“宾比萨拉立于宫殿见彼”等偈颂，说明宾比萨拉在菩萨时代即已被灌顶成就。

55-7. Vatthukāmabhūtā itthiyo kāmitthiyo. Dutiyādayo assāsakā. Yasmā anuppanne eva bhagavati buddhakolāhalaṃ loke paṭhamameva vassasahassaṃ uppajjati. Brahmāno ca brāhmaṇavaṇṇaṃ abhinimminitvā vedesu sahassattayamattaṃ buddhapaṭisaṃyuttaṃ pariyattiṃ pakkhipitvā vācenti, bhagavato jātito paṭṭhāya ca buddhakathā lakkhaṇaññūhi brāhmaṇehi uppāditā, patthaṭā loke, tasmā yujjanti, na aññathā. ‘‘Tamaddasa bimbisāro, pāsādasmiṃ patiṭṭhito’’tiādigāthāhi bodhisattakāle eva abhisittatā bimbisārassa siddhā.

5858.“诸贤，在此，漏尽比丘断除五支，具足六支，一守护，四依止，舍遣独谛，度脱诸寻，无浊思惟，身行轻安，心善解脱，慧善解脱”——此等即名为十圣住。色无色定八种、灭尽定及大悲定——古师作此说。其中，五盖即五支。六支即是六支舍。一守护即念守护。如理思择而受用一、忍受一、避离一、遣除一——此即四依止。种种沙门婆罗门的四种独异谛已被断除，如是即“舍遣独谛”。欲寻与有寻已被断除，梵行寻已止息，如是即“度脱诸寻”。欲寻、害寻已被断除，如是即“无浊思惟”；“又舍断乐……乃至……入住第四禅”，如是即“身行轻安”。贪已被断除、根已断除……乃至……了知不再生起之法，嗔、痴亦了知不再生起之法，如是即“慧善解脱”。

58. Idhāvuso khīṇāsavo bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno paṇunnapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapaññoti (dī. ni. 3.348, 360; a. ni. 10.19) dasa ariyavāsā nāma. Rūpārūpasamāpattiyo aṭṭha nirodhasamāpatti mahākaruṇāsamāpattītipi porāṇā. Tattha nīvaraṇā pañcaṅgā ca. Chaḷaṅgupekkhā chaḷaṅgā. Satārakkhena ekārakkhā. Saṅkhāya ekaṃ paṭisevati, adhivāseti, parivajjeti, saṅkhāya ekaṃ vinodetīti ayaṃ caturāpasseno. Puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni cattāri pahīnāni, evaṃ paṇunnapaccekasacco. Kāmesanā bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā, evaṃ samavayasaṭṭhesano. Kāmabyāpādavihiṃsāsaṅkappo pahīno hoti, evaṃ anāvilasaṅkappo, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati evaṃ suvimuttacitto hoti. Rāgo pahīno ucchinnamūlo…pe… anuppādadhammoti pajānāti, doso, moho anuppādadhammoti pajānāti, evaṃ suvimuttapaññoti.

86「处与非处及果报智，及一切处导引智；

‘‘Ṭhānāṭhānaṃ vipākañca, ñāṇaṃ sabbatthagāminiṃ;

87种种界之世间，及有情之意趣。」

Anekadhātuyo lokaṃ, adhimuttiñca pāṇinaṃ.

88「牟尼了知诸根之胜劣；

‘‘Jānāti indriyānañca, paropariyataṃ muni;

89禅那等杂染等之智，及三明」——

Jhānādisaṃkilesādi-ñāṇaṃ vijjattayaṃ tathā’’ti. –

90此等即十力。无学支即无学正见……乃至……无学解脱、无学解脱智见。其中，第十即无学。古师说：“具足此十力与波罗蜜。”

Imāni dasa balāni. Asekkhaṅgāni nāma asekkhā sammādiṭṭhi…pe… asekkhavimutti asekkhavimuttiñāṇadassananti. Tattha dasamaṃ asekkhaṃ. Etehi dasahi cupeto pāramīhīti porāṇā.

111宾比萨拉相会论释完毕。

Bimbisārasamāgamakathāvaṇṇanā niṭṭhitā.

112舍利弗与摩嘎剌那出家论释

Sāriputtamoggallānapabbajjākathāvaṇṇanā

6060.“kiṃ kāhasī”即“kiṃ kāhati”。说“何作，汝作何”等多种文句，义即在此。“paṭipādento”即“nigamento”（令出离）。他们也读作“paccabyathā, paccabyathā”。“kappanahutehī”在此当知：十之百为千，千之百为十万，十万之百为俱胝，俱胝百之百为阿由多，阿由多百之百为那由他，那由他百之百为迦罗那，迦罗那百之百为迦罗那迦罗那，迦罗那迦罗那百之百为那胡多。“kappanahutehī”依此顺序，即名为“过去”——此为《犍度诵者》的读法。

60.Kiṃ kāhasīti kiṃ kāhati. ‘‘Kiṃ karoti, kiṃ karosī’’ti vā byañjanaṃ bahuṃ vatvāti attho. Paṭipādentoti nigamento. ‘‘Paccabyathā , paccabyatha’’ntipi paṭhanti. Kappanahutehīti ettha dasakānaṃ sataṃ sahassaṃ, sahassānaṃ sataṃ satasahassaṃ, satasahassānaṃ sataṃ koṭi, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi, koṭipakoṭisatasahassānaṃ sataṃ nahutanti veditabbaṃ. Kappanahutehīti evamanusārato abbhatītaṃ nāmāti khandhakabhāṇakānaṃ pāṭhoti.

6363.读作“kulacchedāyā”，义为“kulupacchedāyā”（为断绝家族）。人们说：“沙门释子依法引导，不依非法”，故不再指责——应依此读法差别作如是联系。

63. ‘‘Kulacchedāyā’’ti pāṭho, kulupacchedāyāti attho. Manussā ‘‘dhammena kira samaṇā sakyaputtiyā nayanti, nādhammenā’’ti na puna codesunti evaṃ pāṭhasesena sambandho kātabbo.

93至此应知长老已结说缘起。此中有偈：

Ettāvatā thero nidānaṃ niṭṭhapesīti veditabbaṃ. Honti cettha –

94「法将于此论典之根本

‘‘Yaṃ dhammasenāpati ettha mūla-

95及修成之次第显示，

Ganthassa siddhikkamadassanena;

96诸法将已作缘起之结说；

Nidānaniṭṭhānamakaṃsu dhamma-

97彼等是知律次第之结集者。

Saṅgāhakā te vinayakkamaññū.

98唯此缘起所隐义之诸句，

‘‘Nidānalīnatthapadānameva,

99了知此缘起之结说已；

Nidāniṭṭhānamidaṃ viditvā;

100此后若有与律义相应

Ito paraṃ ce vinayatthayutta-

101之诸句，应知乃须审察者。」

Padāni vīmaṃsanameva ñeyya’’nti.

124舍利弗与摩嘎剌那出家论释完毕。

Sāriputtamoggallānapabbajjākathāvaṇṇanā niṭṭhitā.

125亲教师义务论释

Upajjhāyavattakathāvaṇṇanā

6464. 佛陀与亲教师所度的比丘，以及其他“来，比丘”所度者，在穿着下衣、披覆上衣的如法方面，各自相同，故说“穿着不整、披覆不整、威仪不具足”。不仅彼等如此行乞，更有在人们进食时于其上方等情形。人们因难以忍受饥渴而讥嫌，亦因对其余威仪具足者生起净信而讥嫌。

64. Buddhupajjhāyakānaṃ itaresaṃ ehibhikkhūnaṃ nivāsanapārupanakappato nesaṃ visuṃ visuṃ sadisattā ‘‘dunnivatthā duppārutā anākappasampannā’’ti vuttā. Na kevalañca itthambhūtā piṇḍāya caranti, apica manussānaṃ bhuñjamānānaṃ uparītiādi. Manussā ujjhāyanti pipāsāsahanato, itaresaṃ ākappasampattiyā pasannattā ca.

6565. 【应当依止谁为亲教师？】有人如此写道：“彼时，他在谁座下出家，如今便是在谁座下期望达上者。此乃就亲教师以‘善哉’应允而言。”他们如此理解：“亲教师以‘善哉’等语应允之后，同住弟子说‘善哉，我欣然应允’——此语仅是比丘们的惯例，在任何地方均未见有明文规定，因此即使没有此语，亲教师亦已算是被接受了。”在此，“sāhū”即是“善哉”之意。“lahū”即“轻”，意谓“你对我而言并非重担”。“opāyikaṃ”即“与方便相应”，其义为：“以此方便，你从今以后成为我的担负。”“paṭirūpaṃ”其义为：“接受你为亲教师，乃是与你相称之事。”

65. Kena ko upajjhāyo gahetabboti? ‘‘Tadā so yassa santike pabbājito, etarahi yassa santike upasampadāpekkho hoti. Upajjhāyena ca sādhūti sampaṭicchanaṃ sandhāyā’’ti kehici likhitaṃ. Taṃ te evaṃ jānanti ‘‘upajjhāyena ‘sāhū’tiādinā sampaṭicchite saddhivihārikassa ‘sādhu suṭṭhu sampaṭicchāmī’ti vacanaṃ kevalaṃ bhikkhūhi āciṇṇameva, na katthaci dissati, tasmā vināpi tena upajjhāyo gahitova hotī’’ti. Tattha sāhūti sādhūti vuttaṃ hoti. Lahūti lahu, tvaṃ mama na bhāriyosīti vuttaṃ hoti. Opāyikanti upāyapaṭisaṃyuttaṃ, iminā upāyena tvaṃ me ito paṭṭhāya bhāro jātosīti attho. Patirūpanti anurūpaṃ te upajjhāyaggahaṇanti attho.

6666.【漱口水亦同此例，于同一时节中。】“从此以后”——此语是从“不得在亲教师说话时……”该处所说的“不”字开始算起。因此，有人解释说：“以‘不得走得太远，不得走得太近’该处所说的‘不’字，表明无犯。”此犯是有心之犯，还是无心之犯？由于是以不恭敬为缘，故为有心之犯。如何知道是以不恭敬为缘？因为它被归摄于不恭敬之缘中。在巴帝摩卡诵戒中，将应学法的数量范围加以确定，是为了将其归摄于篇集所属之犯。然而此相应当只在行为规范中理解，而不在禁止规范中——如不净肉食等犯属无心之犯。老师说：篇集禁止规范中的那些犯，由无心之犯所摄，如应学法禁止规范中以汤饭作请求为缘等。凡以“不”字作禁止之处，是否一律皆犯恶作？是的。凡注疏未示明方法之处，一律如此。此后注疏以“若为黑色或以石灰涂抹、无尘土之地，则可置于其上”等方式示明了方法。

66.Tādisameva mukhadhovanodakaṃ utumhi ekasabhāgeti. Ito paṭṭhāyāti ‘‘na upajjhāyassa bhaṇamānassā’’ti ettha vuttana-kārato paṭṭhāya. Tena ‘‘nātidūre gantabbaṃ, nāccāsanne gantabba’’nti ettha vuttana-kārena anāpattīti dīpetīti eke. Sacittakā ayaṃ āpatti, udāhu acittakāti? Anādariyapaccayattā sacittakā. Anādariyapaccayatā kathaṃ paññāyatīti ce? Anādariyapaccayehi saṅgahitanti. Pātimokkhuddese sekhiyānaṃ gaṇaparicchedākaraṇañhi khandhakapariyāpannāpattiyā saṅgaṇhanatthaṃ. Idaṃ pana lakkhaṇaṃ cāritteyeva veditabbaṃ, na vāritte akappiyamaṃsakhādanādiāpattīnaṃ acittakattā. Khandhakavārittānaṃ tehi saṅgaho, sekhiyavāritteyeva acittakehi sūpodanaviññattipaccayādīhīti ācariyo. Yattha yattha na-kārena paṭisedho karīyati, kiṃ sabbattha dukkaṭāpattīti? Āma. Yattha aṭṭhakathāya nayo na dassito, tattha sabbattha. Parato hi aṭṭhakathāyaṃ ‘‘sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭatī’’tiādinā nayena nayo dassito.

105于此有人问道：既然在巴利原典中便有“若亲教师生起不乐，或生起邪见”（《大品》第66节）之语，为了表明注疏所说之方法是依世尊之语而成立的，那么“不得太远，不得太近”此处，世尊之语的依据何在？答曰：“应当先到，备好座位”等语，是就教导的规范而言。若说亲教师已默许，则第一次前往便是被允许的？不然，因为此说尚未成立；即便成立，依上述方法亦已成立。禁止规范中的默许并不能使其无犯，即便如此，仍须审察后方可接受。“门廊”即是门洞。不得舍弃，亦不得藏匿。

Etthāha – yasmā pāḷiyaṃyeva ‘‘sace upajjhāyassa anabhirati uppannā hoti, diṭṭhigataṃ uppannaṃ hotī’’ti (mahāva. 66) bhagavato vacanavasena aṭṭhakathāyaṃ vuttanayo yuttoti dassetuṃ ‘‘nātidūre nāccāsanne’’ti ettha ko bhagavato vacanalesoti? Vuccate – ‘‘paṭhamataraṃ āgantvā āsanaṃ paññāpetabba’’ntiādīni vadanti desaniyamanato. Upajjhāyena anumataṃyeva paṭhamagamananti ce? Na, asiddhattā, siddhepi yathāvuttanayasiddhito ca . Na hi vārittassa anumati anāpattikarā hoti, evaṃ santepi vicāretvā gahetabbaṃ. Koṭṭhakanti dvārakoṭṭhakaṃ. Na nissajjitabbaṃ, na nidahitabbaṃ vā.

130亲教师义务论释完毕。

Upajjhāyavattakathāvaṇṇanā niṭṭhitā.

131不如法行为等论的注释

Nasammāvattanādikathāvaṇṇanā

6868. “不得有过度的在家依附之情”——在此，“在家依附之情”不应仅视为不善，因为此相对于漏尽者亦是共通的。若说漏尽者不会有不如法行为？不然，因为对他们而言“不得驱出”之规定，是依据具足此相者而成立的，因此应当理解：在此，“这是我的担负”——作此我执之情，即是“情”。如同“若有一位具足行仪的比丘……彼等无犯”该处所说：若有一位具足行仪的比丘说：“大德，请您无须操心，我将照料您的同住弟子或亲近弟子中的病者，当教诫时我将教诫，在应当作的事情上我将尽力而为。”而那些同住弟子等却说：“大德，唯请您自己无须操心。”或者不接受行仪，从那时起，亲教师与老师便无犯。

68.Adhimattaṃ gehassitapemaṃ na hotīti ettha gehassitapemaṃ na akusalamicceva daṭṭhabbaṃ khīṇāsavānampi sādhāraṇattā imassa lakkhaṇassa. Na khīṇāsavānaṃ asammāvattanābhāvatoti ce? Na, tesaṃ na paṇāmetabbaṃ taṃsamannāgamanasiddhito, tasmā ‘‘mamesa bhāro’’ti mamattakaraṇaṃ tattha pemanti veditabbaṃ. ‘‘Eko vattasampanno…pe… tesaṃ anāpattī’ti ettha viya sace eko vattasampanno bhikkhu ‘bhante, tumhe appossukkā hotha, ahaṃ tumhākaṃ saddhivihārikaṃ, antevāsikaṃ vā gilānaṃ vā upaṭṭhahissāmi, ovaditabbaṃ ovadissāmi, iti karaṇīyesu ussukkaṃ āpajjissāmī’ti vadati, te evāsaddhivihārikādayo ‘bhante, tumheva kevalaṃ appossukkā hothā’ti vadanti, vattaṃ vā na sādiyanti, tato paṭṭhāya ācariyupajjhāyānaṃ anāpattī’’ti vuttaṃ.

133不如法行为等论的注释结束。

Nasammāvattanādikathāvaṇṇanā niṭṭhitā.

134罗达婆罗门事论释

Rādhabrāhmaṇavatthukathāvaṇṇanā

7373. 先说“腐尿，即如腐臭之身所出之尿”，又写道：“以腐臭之性而被排出之尿，作为药物，即是腐尿药。”在一切处，“名为如此”中只有一个“不”字。

73.‘‘Pūtimuttanti muttaṃ pūtikāyo viyā’’ti vatvāpi ‘‘pūtibhāvena muttaṃ paṭinissaṭṭhaṃ bhesajjaṃ pūtimuttabhesajja’’nti likhitaṃ. Sabbattha itthannāmoti ekova na-kāro hoti.

136罗达婆罗门事论释完毕。

Rādhabrāhmaṇavatthukathāvaṇṇanā niṭṭhitā.

137阿阇梨义务论释

Ācariyavattakathāvaṇṇanā

7676. 已说“我将依止具寿而住”。应依文句的省略部分理解为“我将依止具寿的教导而住”。“nissāya”或作“nissayā”，意谓“凭借依止”。“āyasmato”或为用格意义上的属格。

76. ‘‘Āyasmato nissāya vacchāmī’’ti vuttaṃ. ‘‘Āyasmato ovādaṃ nissāya vasāmī’’ti pāṭhasesavasena veditabbā. Nissāyāti vā nissayā, nissayenāti vuttaṃ hoti. Āyasmatoti vā upayogatthe sāmivacanaṃ.

139老师职责论的注释结束。

Ācariyavattakathāvaṇṇanā niṭṭhitā.

140依止舍断论的注释

Nissayapaṭippassaddhikathāvaṇṇanā

8383.「前往某方」：即在该处放下职责而住，然后前往村外。「应前往能获得依止之处」：此处亦依前述亲教师所说方式，以「我将于数日后出发」来保持出行的精勤。「莫于此处返回」：即莫往此处去。所谓「同类」，指亲教师的弟子们。于彼处受取依止后——若如此，有何差别？因此说「或许能容忍」。「得以居住」：意谓因已被亲教师舍弃，与亲教师会合已无意义。若亲教师有意于久后方予摄受，则从那时起，仍以亲教师为依止。若亲教师为无惭者，同住弟子应多次制止，对不肯停止的亲教师，可舍弃该亲教师，不须经由依止驱摈，直接前往他人处受取依止而住。若亲教师改变性别，连一日也不必守护。若亲教师为半月般哒咖，依止者若说「请等待亲教师白分到来」，或亲教师自行等待，皆可行。若亲教师已受举罪甘马，因处于不同住状态，依止即告寂止。若见其正当行持，则可等待甘马之解除。若亲教师在行僧悦期间，应等待出罪。若行长期别住，应往他人处受取依止，与亲教师会合则无有限量。因为别住与僧悦行者不应给予依止。至于《别住篇集注疏》所说「对同住弟子亦随喜者，仅为恶作」等语，那正是成立所述之义。又所说「若有信心出家之善男子，告知『大德，您只是执行律事而已』并仍履行义务、仍禀告入村，则从被制止之时起不犯」——应知此乃为说明因随喜义务而无恶作之意，或是就同住弟子仍有所期待而言。因此，若彼等依亲教师所制止之方式如法行持，其依止即告寂止，此已成立。

83.Disaṃ gatoti tattha dhuranikkhittavāso hutvā tirogāmaṃ gato. Yattha nissayo labbhati, tattha gantabbanti etthāpi upajjhāye vuttanayeneva ‘‘katipāhena gamissāmī’’ti gamane cesa ussāho rakkhati. Mā idha paṭikkamīti mā idha gaccha. Sabhāgā nāma upajjhāyassa sissā. Tattha nissayaṃ gahetvā. Yadi evaṃ ko visesoti ce? Tena idaṃ vuccati ‘‘appeva nāma khameyyā’’ti. Vasituṃ vaṭṭatīti upajjhāyena pariccattattā upajjhāyasamodhānaṃ niratthakanti attho. Sace upajjhāyo cirena anuggahetukāmo hoti, tato paṭṭhāya upajjhāyova nissayo. Upajjhāyo ce alajjī hoti, saddhivihārikena anekakkhattuṃ vāretvā aviramantaṃ upajjhāyaṃ pahāya vināpi nissayapaṇāmanena aññassa santike nissayaṃ gahetvā vasitabbaṃ. Upajjhāyassa ce liṅgaṃ parivattati, ekadivasampi na rakkhati. Pakkhapaṇḍako ce hoti, nissayajātiko ce ‘‘upajjhāyassa sukkapakkhaṃ āgamehī’’ti vadati, sayameva vā āgameti, vaṭṭati. Upajjhāyo ce ukkhepaniyakammakato hoti, nānāsaṃvāsakabhūmiyaṃ ṭhitattā nissayo paṭippassambhati. Sammāvattantaṃ pana passitvā kammapaṭippassaddhiṃ āgametuṃ labhati. Mānattācārī ce hoti, abbhānaṃ āgametabbaṃ. Dīghaṃ ce parivāsaṃ carati, aññassa santike nissayo gahetabbo, upajjhāyasamodhānaṃ appamāṇaṃ. Parivāsamānattacārinā hi na nissayo dātabbo. Yaṃ pana pārivāsikakkhandhakaṭṭhakathāyaṃ vuttaṃ ‘‘saddhivihārikānampi sādiyantassa dukkaṭamevā’’tiādi (cūḷava. aṭṭha. 75), taṃ yathāvuttamatthaṃ sādheti eva. Yaṃ pana vuttaṃ ‘‘sace saddhāpabbajitā kulaputtā ‘tumhe, bhante, vinayakammamattaṃ karothā’’ti vatvā vattaṃ karontiyeva, gāmappavesanaṃ āpucchantiyeva, taṃ vāritakālato paṭṭhāya anāpattī’’ti. Taṃ vattasādiyanapaccayā dukkaṭābhāvamattadīpanatthaṃ, saddhivihārikānaṃ sāpekkhataṃ vā sandhāya vuttanti veditabbaṃ. Tasmā te ce upajjhāyena vāritānurūpameva paṭipajjanti, nissayo tesaṃ paṭippassaddhoti siddhaṃ hoti.

110「越过两块土块投掷距离后返回」——有文献写道：「达此程度即名为离去该方，故即便同住弟子未放下职责，依止亦告寂止。老师与亲教师若不越过两块土块投掷距离，住于两块土块投掷距离之内、寺外有围墙或无围墙处，皆得行。」长老乌波底萨对「即在无围墙处」之说法不以为然，此处所谓住于无围墙处，其意趣乃指住于应有围墙之地点以外的另一寺院。此处所谓「寺院」，据称「乌波底萨长老认为，所指为位于如此寺院边缘的一间小屋」。在此，「若师徒二人皆因某事……依止不得寂止」这一依通说而说的注疏之语，与法喜长老之说相符。而「或在无围墙处」，即两块土块投掷距离之内，无论有围墙或无围墙。然而，由于亦说「寺外界」，故住于寺界之内超过两块土块投掷距离者，依止亦得成立；由此乌波底萨长老之说不能相符。在同一住处，无论有围墙或无围墙，即便住于三由旬之内，依止亦不寂止。该住处由近行界划定，而近行界乃由有围墙寺院之围墙、无围墙者之应围之地所限定，为同一住处。

Dve leḍḍupāte atikkamitvā nivattatīti ‘‘ettāvatā disāpakkanto nāma hoti, tasmā antevāsike anikkhittadhurepi nissayo paṭippassambhati. Ācariyupajjhāyā dve leḍḍupāte anatikkamma leḍḍupātadvayabbhantare tirovihārepi parikkhitte, aparikkhitte vā vasituṃ vaṭṭatī’’ti likhitaṃ. Aparikkhitteyevāti no takkoti ācariyo, ettha pana aparikkhittassa parikkhepārahaṭṭhānato vimutte aññasmiṃ vihāre vasantīti adhippāyo. Vihāroti cettha ‘‘tādisassa vihārassa ante ṭhitā ekā kuṭikā adhippetāti upatissatthero’’ti vuttaṃ. Tattha ‘‘sace ubhopi ācariyantevāsikā kenaci…pe… nissayo na paṭippassambhatī’’ti iminā sāmaññato vuttena aṭṭhakathāvacanena dhammasirittheravādo sameti. Aparikkhitte vāti dvinnaṃ leḍḍupātānaṃ anto parikkhitto vā hoti aparikkhitto vā. ‘‘Bahisīma’’nti ca vuttattā antovihārasīmāyaṃ dve leḍḍupāte atikkamitvāpi vasituṃ vaṭṭatīti siddhattā pana upatissattheravādo na sameti. Ekāvāse hi parikkhitte vā aparikkhitte vā antamaso antotiyojanepi vasato nissayo na paṭippassambhati. So ca upacārasīmāya paricchinno, sā ca upacārasīmā parikkhittassa vihārassa parikkhepena aparikkhittassa parikkhepārahaṭṭhānena paricchinno ekāvāso.

111若问：于《布萨犍度》中，关于同一住处之疑惑，乃因界已开许故？答：不然，因《衣犍度注疏》已作辨析。如云：“界内之僧团应分取”。应于何界分取？据说大西瓦长老言：“于不别住界”。对此有人反驳：“所谓不别住界可达三由旬，若如此，住于三由旬处者将领取利养，住于三由旬处须完成客比丘义务后方可入寺，出行者前往三由旬处须告假住处，依止行者若越过三由旬，依止即告舍断，别住者须越过三由旬后令明相现起，比丘尼须住于三由旬处告假入寺——凡此一切，依近行界之划分而行方为合理。”因此，住于近行界之内，即使越过两块土块投掷距离，依止亦不因越过三由旬而舍断，此义已得成立。当然，此处若近行界恰为三由旬或更大，前述过失之情形或可产生。因其随住处增大而增大、随减少而减少，故此处所指“寺院”，乃指位于该寺院边缘之一间小屋。因其亦属该寺院之小屋，故为同一住处。若所指为不同住处，则不应说“位于边缘之小屋”。而于两块土块投掷距离之内、无围墙之不同住处，依止不舍断——此即前文所谓“不以为然”之说，乃就此类不同住处中，住处执取不舍断之道理而言。住处执取，依“以执取执取，依恋即舍断”之特征，于他处则舍断。关于此，原典云：“尔时，具寿优波难陀释迦子，一人于两处住处安居……比丘们，施与彼愚人，以其一心之意”。其注疏亦云：“此乃就以不同利养、不同近行、同一界之寺院而说；若为不同界之寺院，则住处执取舍断。”无围墙之不同住处，归于同一近行之数。有围墙而同一近行者，归于无围墙之数。综此，于两块土块投掷距离之内，住于无围墙之另一寺院者，依止不舍断；住于有围墙者，依止舍断——此义已得成立。于此有人提出：即使住于越过两块土块投掷距离之处，依止亦不舍断。《尼萨耆亚注疏》曾云：“若出行者尚未抵达，明相已现于年轻比丘们之处，衣成尼萨耆亚，然依止并不舍断”？答曰：彼语乃就与亲教师会合之热忱而说，此处乃就长期居住而说，故二者并不相违。另有人说：“越过两块土块投掷距离”，乃就每日禀告后居住之情形而说，此不过是彼等之个人见解而已。每日禀告后方可居住，此在原典与注疏中皆无所见，应知此乃不知律者之习惯做法。

Uposathakkhandhake ekāvāsavimatiyaṃ sīmāya anuññātattāti ce? Na, cīvarakkhandhakaṭṭhakathāya vicāritattā. Yathāha ‘‘sīmaṭṭhakasaṅgho bhājetvā gaṇhātū’’ti (mahāva. aṭṭha. 379). Katarasīmāya bhājetabbaṃ? Mahāsivatthero kirāha ‘‘avippavāsasīmāyā’’ti. Tato naṃ āhaṃsu ‘‘avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭippannassa tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhāpetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavesanā āpucchitabbā bhavissati, sabbametaṃ upacārasīmāparicchedavasena kātuṃ vaṭṭatīti. Tasmā antoupacārasīmāya leḍḍupātadvayaṃ atikkamitvāpi vasato nissayo tiyojanātikkame nissayo na paṭippassambhatīti siddhaṃ. Kāmañcettha upacārasīmāya tiyojanappamāṇāya, atirekāya vā yathāvuttadosappasaṅgo siyāti. Sā hi āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyatīti vuttattā, tasmā tādisassa vihārassa ante ṭhitā ekā kuṭi vihāroti idhādhippetā. Sāpi tasseva vihārassa kuṭikāva hotīti katvā so āvāso hoti. Nānāvāso eva ce adhippeto, ‘‘ante ṭhitā kuṭikā’’ti na vattabbaṃ. Dvinnaṃ leḍḍupātānaṃ abbhantare pana aparikkhitte nānāvāse nissayo na paṭippassambhatīti yvāyaṃ ‘‘no takko’’ti vutto, so tādise nānāvāse senāsanaggāhassa appaṭippassaddhinayena vutto. Senāsanaggāho hi ‘‘gahaṇena gahaṇaṃ ālayo paṭippassambhatī’’ti lakkhaṇattā itarattha paṭippassambhati. Tatrāyaṃ pāḷi ‘‘tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṃ vasi…pe… detha, bhikkhave, moghapurisassa ekādhippāya’’nti (mahāva. 364). Aṭṭhakathāyañcassa evaṃ vuttaṃ ‘‘idañca nānālābhehi nānūpacārehi ekasīmavihārehi kathitaṃ, nānāsīmavihāre pana senāsanaggāho paṭippassambhatī’’ti (mahāva. aṭṭha. 364). Aparikkhittā nānāvāsā ekūpacārasaṅkhyaṃ gacchanti. Parikkhittañca ekūpacāraṃ aparikkhittasaṅkhyaṃ gacchati. Ettāvatā leḍḍupātadvayabbhantare aparikkhitte aññasmiṃ vihāre vasato nissayo pana na paṭippassambhati, parikkhitte paṭippassambhati evāti ayamattho sādhitoti. Etthāha – dve leḍḍupāte atikkamitvāva satopi nissayo na paṭippassambhati. Vuttañhi nissaggiyaṭṭhakathāyaṃ ‘‘sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhatī’’ti (pārā. aṭṭha. 2.495)? Vuccate – taṃ upajjhāyena samāgame saussāhatāya vuttaṃ. Idha dhuvavāsaṃ sandhāya, tasmā aññamaññaṃ na vilomenti . Keci pana ‘‘dve leḍḍupātaṃ atikkammāti idaṃ devasikaṃ ārocetvā vasanavasena vutta’’nti vadanti, taṃ tesaṃ matimattamevāti mama takko. Devasikaṃ ārocetvā vatthabbanti hi neva pāḷiyaṃ na aṭṭhakathāyaṃ dissati, tañca pana apakataññūhi āciṇṇanti veditabbaṃ.

144依止舍断论解释终。

Nissayapaṭippassaddhikathāvaṇṇanā niṭṭhitā.

145应授具足戒五法论解释

Upasampādetabbapañcakakathāvaṇṇanā

8484.“非以无学戒蕴”等——此依“先自安立于相应处”之经文而说，并非就犯戒之要素而言。如因与蓝色结合而说为蓝色，同理，说“以无学解脱智见蕴”。于增上戒中，所谓“戒律败坏者”，指已犯戒而未出罪者。

84.Naasekkhena sīlakkhandhenātiādi ‘‘attānameva paṭhamaṃ, patirūpe nivesaye’’ti (dha. pa. 158) vacanavasena vuttaṃ, na āpattiaṅgavasena. Nīlasamāyogato nīlaṃ viya vuttaṃ ‘‘asekkhena vimuttiñāṇadassanakkhandhenā’’ti. Adhisīle sīlavipanno nāma āpajjitvā avuṭṭhito.

147应授具足戒五法论解释终。

Upasampādetabbapañcakakathāvaṇṇanā niṭṭhitā.

148外道先前事论解释

Aññatitthiyapubbavatthukathāvaṇṇanā

8686.「彼名为曾属外道者」——此处有两种义解：其一，就彼波苏拉之比丘身份而言，他曾属外道，后转入该外道之宗派，此为一义。其二，如此离开外道之人，又以在家者身份前来，彼为曾属外道者，此人前来不应令其达上，此为另一义。除去此离开外道之人，「比丘们，彼名为曾属外道者」中，「曾」字所指，并非仅指穿着在家者之服装，亦包括仍穿著其所誓受之外道服装者。因持邪见而曾为外道，此人若还俗后前来，无须给予别住之事。此曾属外道者，身穿比丘服装，以归依而有沙弥出家否？就此而言：若已得出家，则「比丘们，若另有曾属外道者，希望于此法律中出家、希望达上，应给予其四个月之别住」此语即相矛盾。若未得出家，则别住甘马语中未提及出家之说即相矛盾。就此，大寺住者说：「应对尚为沙弥者给予别住。」其余人则不如此说。彼等认为：「『比丘们，如此随顺者，曾属外道者前来应令达上』此经文须予维护；且由于前后皆有『曾属外道者』之语，若未成沙弥——则应未经出家即令达上，此即所陷之过。由此，最初所说之经即相矛盾。『转入外道宗派』之读法亦不妥善。若违犯杀生等之任一，即便四个月已满，似须重新完成。又有说，为其所说之摄护乃为成比丘之故而开许，故于戒律中无须提及。」此应审察后取用。若归依破损，则仅对沙弥而言。

86.Yo so aññatitthiyapubboti ettha dve atthavikappā – tassa pasūrassa bhikkhubhāvaṃ sandhāya aññatitthiyapubbo, so bhikkhu taṃyeva titthāyatanaṃ saṅkamīti ayameko attho. Evaṃ titthiyapakkantako puna gihivesena āgato aññatitthiyapubbo, so āgato na upasampādetabboti ayameko attho. Taṃ aññatitthiyapakkantakaṃ ṭhapetvā ‘‘yo so, bhikkhave, aññatitthiyapubbo’’ti ettha na gihivesadhāraṇova pubbasaddena vutto, kintu tasmiṃ attano yathāsamādinnatitthiyavese ṭhitopi. Diṭṭhivasena atitthiyabhūtattā atitthiyapubbo, so panāgato vibbhanto āgacchati, tassa parivāsadānakiccaṃ natthi. Kiṃ imassa aññatitthiyapubbassa bhikkhuvesaṃ gahetvā saraṇagamanena sāmaṇerapabbajjā jātā, na jātāti? Kiñcettha yadi jātā, ‘‘yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo’’ti (mahāva. 86) vacanaṃ virujjhati. Atha na jātā, parivāsakammavācāya pabbajjāya aparāmasanaṃ virujjhatīti. Tattha mahāvihāravāsino ‘‘sāmaṇerasseva sato parivāso dātabbo’’ti vadanti. Itare tathā na vadanti. Te hi ‘‘evaṃ ārādhako kho bhikkhave aññatitthiyapubbo āgato upasampādetabbo’ti (mahāva. 87) suttapadaṃ pariharitabbaṃ, pure ca pacchā ca ‘aññatitthiyapubbo’ti vacanasāmaññato na sāmaṇero jātoti ce, yadi evaṃ apabbājetvāva upasampādetabboti āpajjati. Tato ca sabbapaṭhamaṃ vuttasuttaṃ virujjhati. ‘Titthāyatanaṃ saṅkanto’ti pāṭhopi na sundaraṃ. Pāṇātipātādīsu aññataraṃ sace bhindati, cattāro māse paripuṇṇepi puna paripūretabbaṃ viya dissati. Vuttampi tassa saṃvaraṃ bhikkhukaraṇatthāya anuññātattā sīle vattabbaṃ natthī’’ti vadanti, vicāretvā gahetabbaṃ. Saraṇāni sace bhijjanti sāmaṇerasseva.

150前为外道者事论释完毕。

Aññatitthiyapubbavatthukathāvaṇṇanā niṭṭhitā.

151五病事论释

Pañcābādhavatthukathāvaṇṇanā

8888.「指甲背面」，指小指的指甲背面。有人说：「于有遮蔽处，从指甲背面起，即便大片亦可，其余各处亦同。」此与注疏似不相符。莲花花蕊处，攀登其上时呈赤莲颜色之彩纹。

88.Nakhapiṭṭhīti cūḷaṅgulinakhapiṭṭhi adhippetā. ‘‘Paṭicchanne nakhapiṭṭhito mahantampi vaṭṭati, evaṃ sesesupī’’ti keci vadanti, taṃ aṭṭhakathāya na sameti viya. Padumakaṇṇikāpi āruḷhe rattapadumavaṇṇacitraṃ.

153五种病患事论注释已结束。

Pañcābādhavatthukathāvaṇṇanā niṭṭhitā.

154盗贼事论注释

Coravatthukathāvaṇṇanā

91-2【法主】一词：由于世尊自身即是法之主，故令诸比丘将连鸯掘摩罗——即便是应被驱逐之贼——亦予以出家，并于将来如此宣说，此即其义。在巴利文本中，亦有写作「持刀者」之版本。「已就坐者」，意为「已平息者」。

91-2.Dhammasāmīti yasmā sayaṃ dhammasāmī, tasmā bhikkhūhi apabbājetabbakampi coraṃ aṅgulimālaṃ pabbājetvā āyatiṃ evamāhāti attho. Pāḷipotthakesu ‘‘kharabhedako’’tipi likhitaṃ. Sannisinnāsūti vūpasantāsu.

156盗贼事论注释已结束。

Coravatthukathāvaṇṇanā niṭṭhitā.

157负债者与奴仆事论注释

Iṇāyikadāsavatthukathāvaṇṇanā

96「请看我仅有的钵与衣，我将此施予」——此乃如法之举，故无犯戒。「各半各半」，意为「少许少许」。

96. Passa me pattacīvaramattaṃ, ahaṃ idaṃ dassāmīti sāmīci, yato natthi āpatti. Upaḍḍhupaḍḍhanti thokaṃ thokaṃ.

97【地方习俗】，即各地通行之习俗，如宣告、署名等诸般地方惯例。文本中有写作「神庙女婢之子可行」。又云：「若想让园丁出家，须另给一人方可令其出家。」此乃《大护钵》于此处之意趣。由于是以「我们将此人施予比丘僧团作园丁」之名义布施，故彼等并非僧团之奴隶。文本中亦写道：「园丁既非奴隶亦非自由人，故就『不可称为奴隶』而言，彼非奴隶。」在僧伽罗岛，以酪浆浇灌乃当地习俗。彼等因属僧团园丁，故应令其出家。无主之奴隶，自己亦可令其成为自由人。文本中亦写道：「据说，奴隶出家后，若见到自己的主人而逃走，无犯戒。」其义为：或者该奴隶本属自己，而彼已成为比丘。无主之奴隶，国王即为其主，故应禀告国王或该村之人后方可令其出家，此为某些人之见解。文本中写作「令其成为自由人」。彼等就此之解脱方法说道：「应使其成为自由人之状态。」如此表明意向后，某些文本写道「无实际用途」。「必须令其成为自由人方可」——此乃就「若被发现，将会追随」而言。无犯戒。据说「彼等不净，我亦如此」，此语亦是就此而说。

97.Desacārittanti sāvanapaṇṇāropanādi taṃ taṃ desacārittaṃ. ‘‘Devadāsiputte vaṭṭatī’’ti likhitaṃ. ‘‘Ārāmikaṃ ce pabbājetukāmo, aññamekaṃ datvā pabbājetabba’’nti vuttaṃ. Mahāpaccarivādassa ayamidha adhippāyo. ‘‘Bhikkhusaṅghassa ārāmike demā’’ti dinnattā na te tesaṃ dāsā. ‘‘Ārāmiko ca neva dāso na bhujissoti vattabbato na dāso’’ti likhitaṃ. Takkāsiñcanaṃ sīhaḷadīpe cārittaṃ. Te ca pabbājetabbā saṅghassārāmikattā. Nissāmikaṃ dāsaṃ attanāpi bhujissaṃ kātuṃ labhati. ‘‘Dāsassa pabbajitvā attano sāmike disvā palāyantassa āpatti natthīti vadantī’’ti ca likhitaṃ. Attano vā dāso assa bhikkhunoti attho. Nissāmikassa dāsassa rājā sāmi, tasmā rājānaṃ vā tasmiṃ gāme manusse vā āpucchitvā pabbājetabboti eke. ‘‘Bhujissaṃ katvā’’ti likhitaṃ. Tassa parihāraṃ bhaṇanti ‘‘yathā bhujisso hoti, tathā kattabbo’’ti. Evaṃ saṅkappena vatvā ‘‘payojanaṃ natthī’’ti kehici likhitaṃ. Bhujissaṃ kātumeva vaṭṭatīti ‘‘sace passanti, anubandhissantī’’ti vuttaṃ. Āpatti natthi. ‘‘Asuddhā kira metipi taṃ sandhāyeva vutta’’nti vadanti.

160负债者与奴仆事论注释已结束。

Iṇāyikadāsavatthukathāvaṇṇanā niṭṭhitā.

161铁匠般度事缘等释义

Kammārabhaṇḍuvatthādikathāvaṇṇanā

98【铁匠般度】：此处，孩童仅留顶髻而来，故可询问。若彼或他人将其带走，无过失。文本中写道：「未剃除须发而因疏忽给予皈依并令其出家，仍然有效。」

98.Kammārabhaṇḍūti ettha dārako cūḷāmattaṃ ṭhapetvā āgacchati, tasmā āpucchituṃ labhati. Tañce so vā añño vā avaharati, doso natthi. ‘‘Kesamassuorohanaṃ akatvā asatiyā saraṇāni datvā pabbājeti, ruhatevā’’ti vadanti.

101-3此处关于家族之事。文本中写道：「『彼之两者……乃至……随好相』——关于一切方法之分类，已于《摩德咖注疏》中知晓」，以及「即便在『知道犯戒』之文句不成立时，若知道『做了此事即犯此戒』，则亦可行」。又云：「此须理解为：须先令其熟习前面的文句；对于老师与亲教师，亦同此理。」

101-3.Ettha kule. ‘‘Ubhayāni kho panassa…pe… anubyañjanasoti sabbopāyaṃ pabhedo mātikāṭṭhakathāyaṃ ñāto hotī’’ti ca ‘‘āpattiṃ jānātīti pāṭhe avattamānepi idaṃ nāma katvā idaṃ āpajjatīti jānāti ce, vaṭṭatī’’ti ca likhitaṃ. ‘‘Tañca kho tato pubbe pāṭhe paguṇe kateti gahetabbaṃ, ācariyupajjhāyānampi eseva nayo’’ti vuttaṃ.

164铁匠般度事缘等释义已毕。

Kammārabhaṇḍuvatthādikathāvaṇṇanā niṭṭhitā.

165罗睺罗事缘释义

Rāhulavatthukathāvaṇṇanā

105以「尊者，树木如今已成炭色」等（《长老偈》第527偈）约六十偈颂。「请以此命令我」——此处「以此」一词须引入理解。「如莲叶色之雨」，即颜色如莲叶之水，在此降落之时，众人想让自身湿润，便任其淋湿。「从头巾处起」，即从头顶起。

105. ‘‘Aṅgārino dāni dumā bhadante’’tiādīhi (theragā. 527) saṭṭhimattāhi. Dassehi iti maṃ āṇāpesi. Ettha iti-saddo āharitabbo. Pokkharavassanti pokkharapattavaṇṇaṃ udakaṃ, tamhi vassante temitukāmāva tementi. Uṇhīsato paṭṭhāyāti muddhato paṭṭhāya.

121「油润、青色、柔软、卷曲之发，

‘‘Siniddhanīlamudukuñcitakeso ,

122额头如日轮般无垢清净，

Sūriyanimmalatalābhinalāṭo;

123鼻梁高挺、柔软、修长而匀称，

Yuttatuṅgamudukāyatanāso,

124光芒之网遍布，人中狮子。”

Raṃsijālavitato narasīho’’ti. (apa. aṭṭha. 1.santikenidānakathā; jā. aṭṭha. 1.santikenidānakathā) –

125以此等初偈。或者——

Ādigāthāhi. Atha vā –

126“轮相庄严、红润善美之足，

‘‘Cakkavaraṅkitarattasupādo,

127相好装饰、修长之踵；

Lakkhaṇamaṇḍitaāyatapaṇhi;

128足为拂尘与华盖所庄严，

Cāmarachattavibhūsitapādo,

129此即汝父，人中狮子。

Esa hi tuyha pitā narasīho.

130“释迦族最胜王子，身极柔嫩，

‘‘Sakyakumāravaro sukhumālo,

131全身充满种种相好庄严，

Lakkhaṇacittikapuṇṇasarīro;

132人中勇士，为利益世间而行，

Lokahitāya gato naravīro,

133彼即汝父，人中狮子。

Esa hi tuyha pitā narasīho.

134“面色如满月般皎洁，

‘‘Puṇṇasasaṅkanibho mukhavaṇṇo,

135为天人与人所爱，人中龙象；

Devanarāna piyo naranāgo;

136行步如醉象王般威仪游戏，

Mattagajindavilāsitagāmī,

137彼即汝父，人中狮子。

Esa hi tuyha pitā narasīho.

138“出身刹帝利，生于最上家族，

‘‘Khattiyasambhavaaggakulīno ,

139天人与人天所礼敬其足者；

Devamanussanamassitapādo;

140心安住于戒与定者，

Sīlasamādhipatiṭṭhitacitto,

141此即汝父，人中狮子。

Esa hi tuyha pitā narasīho.

142“鼻梁修长、匀称、善安立，

‘‘Āyatayuttasusaṇṭhitanāso,

143睫毛如牛，眼目深蓝而美妙；

Gopakhumo abhinīlasunetto;

144眉如因陀罗之弓，深蓝而美妙，

Indadhanū abhinīlabhamūko,

145此即汝父人中狮子。

Esa hi tuyha pitā narasīho.

146“颈项圆润、极圆、善安立，

‘‘Vaṭṭasuvaṭṭasusaṇṭhitagīvo,

147狮颔、兽王之身躯；

Sīhahanū migarājasarīro;

148金色净肤、最上之色相，

Kañcanasucchaviuttamavaṇṇo,

149此即汝父人中狮子。

Esa hi tuyha pitā narasīho.

150“音声清净、甚深、柔和、美妙，

‘‘Suddhasugambhīramañjusaghoso,

151舌如朱砂般红润善美；

Hiṅgulabaddhasurattasujivho;

152二十、二十颗洁白美齿，

Vīsati vīsati setasudanto,

153此即汝父人中狮子。

Esa hi tuyha pitā narasīho.

154“发色如眼膏般深蓝美妙，

‘‘Añjanavaṇṇasunīlasukeso,

155额头如金片般清净；

Kañcanapaṭṭavisuddhanalāṭo;

156眉间白毫如药星般洁白清净，

Osadhipaṇḍarasuddhasuuṇṇo,

157此即汝父人中狮子。

Esa hi tuyha pitā narasīho.

158“如月行于青空之道，

‘‘Gacchatinīlapathe viya cando,

159为群星所围绕之相；

Tāragaṇāpariveṭhitarūpo;

160沙门之主处于声闻众中，

Sāvakamajjhagato samaṇindo,

161此即汝父人中狮子。」(本生注疏第一册桑提盖因缘故事)

Esa hi tuyha pitā narasīho’’ti. (jā. aṭṭha. 1.santikenidānakathā) –

162以此等（偈颂）。

Imāhi.

163‘应起’者，即‘应当如此行’之义，于自身而言。‘uttiṭṭhe’为《法句》之读法。‘法’者，即次第乞食之行仪。除邪命外，应行善行。

Uddiṭṭheti evaṃ caritabbanti attano, ‘‘uttiṭṭhe’’ti dhammapadapāṭho. Dhammanti sapadānacārikavattaṃ. Anesanaṃ vajjetvā sucaritaṃ care.

164‘剃发’者，除五髻之相外，唯留一髻之相。‘头巾’者，此中‘头巾’指该家族所习之特殊装饰。‘家庆’者，家之庆典。‘伞庆’者，太子之伞盖庆典。‘随转’者，随烦恼轮转。因有障碍之缘故，故为有障碍。长老先前令拉达婆罗门出家，今何以说‘尊者，我如何令拉胡喇出家’耶？此中意指拒绝达上，故知‘世尊拒绝达上本身，今为除未来之疑而有此意’而说。依心生色之理，故说‘触及骨髓’。诸佛与转轮王之差异，应以智慧等而知，否则难德等出家后亦应成佛，因有‘若出家，则成佛’之语故。

Kesavissajjananti pañcasikhākāraṃ vajjetvā ekasikhākāraṃ. Paṭṭabandhoti ettha paṭṭoti tasmiṃ kule āciṇṇo alaṅkāraviseso. Gharamaṅgalanti gharamaho. Chattamaṅgalanti yuvarājachattapaṭṭi. Vaṭṭānugatanti kilesavaṭṭānugataṃ. Vighātapaccayattā savighātakaṃ. Thero rādhaṃ brāhmaṇaṃ pubbe pabbajitvā kasmā idāni ‘‘kathāhaṃ, bhante, rāhulaṃ pabbājemī’’ti āhāti ce? Tattha upasampadāpaṭikkhepo adhippeto, tasmā ‘‘bhagavā upasampadameva paṭikkhipi, idāni anāgate saṃsayāpanayanādhippāyo bhagavā’’ti ñatvā āha. Cittasamuṭṭhānarūpavasena ‘‘aṭṭhimiñjaṃ āhaccā’’ti vuttaṃ kira. Buddhānaṃ, cakkavattīnañca byattādivasena nānattaṃ veditabbaṃ, aññathā nandādayopi pabbajitvā buddhā siyuṃ ‘‘sace pabbajati, buddho hotī’’ti vacanato.

165‘遣送’者，可令见；‘我将问’者，可令出家。此因远行者，依世俗惯例，亦称为脱离父母住处而独居者，故如同彼等不在场，故说‘不对其出家阿阇梨等生不信’，如是所说并非失坏。‘出家者同行’为世俗用语。故此中以遭苦等而往他方，亦作同行。‘往他方’者，此中‘他方’指父母住处以外之地，非指出生地。若仅以字面义为准则，则不合理。则堕于父母已死者亦不应令出家，故应知此中之意为：未到达不应到达之处而住之父母未许之子，不应令出家。否则与圣典相违，且注疏不应使犯处松弛。此且如是，然‘我将烧寺院’等之理如何不相违耶？因恐自身灾难之危险而最终出家故，为护子而出家故。如是则彼自己出家，非被任何人诱导而出家。‘子之爱或护子而为所爱’，依因缘顺理故不相违。

Pesetvā dassetuṃ vaṭṭati, āpucchissāmāti pabbājetuṃ vaṭṭatīti ca idaṃ yasmā videsappatto nāma lokasaṅketenāpi mātāpituvāsato mutto serivihārīti vuccati, tasmāssa te asantapakkhe ṭhitā viya hontīti katvā ‘‘na tassa pabbajjācariye vā appasādaṃ karontī’’ti evaṃ vuttaṃ naṭṭhameva. Pabbajitā samagatikāti lokavohāro. Teneva cettha dukkhappattādinā desantaragamanañca samagatikaṃ kataṃ. Videsaṃ gantvāti cettha videso nāma mātāpituvāsato añño deso, na uppattidesato. Byañjanattho eva ce pamāṇaṃ, na yutti. Matamātāpitikopi na pabbājetabboti āpajjati, tasmā anuppattabbaṭṭhāne ṭhitehiyeva mātāpitūhi ananuññāto putto na pabbājetabboti evamidhādhippāyo veditabbo, aññathā pāḷiyā virujjheyya, āpattiṭṭhānassa ca sithilakaraṇaṃ aṭṭhakathāya na yujjati. Idaṃ tāva evaṃ hotu, ‘‘vihāraṃ vā jhāpemī’’tiādinayo kathaṃ na virujjhatīti ce? Attaparūpaddavappasaṅgabhayena avasena pabbajitattā, puttarakkhaṇatthaṃ pabbajitattā ca. Evañhi sati sayameva so attanā pabbajito hoti, na kenaci upalāpetvā pabbajito. ‘‘Puttapemaṃ vā puttarakkhe piyo hotī’’ti nidānānulomato na virujjhati.

212拉胡喇事缘释义已毕。

Rāhulavatthukathāvaṇṇanā niṭṭhitā.

213学处罚羯磨事缘释义

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā

107‘自己之住处’者，私人之。‘口食’者，应以口门而食。于此应使用之，彼等作其障碍之遮止。或者‘诸比丘，我允许作障碍’，所允许之障碍，彼等作障碍口食之食，此为意趣。

107.Attanopariveṇañcāti puggalikaṃ. Mukhadvārikanti mukhadvārena bhuñjitabbaṃ. Tattha niyojitabbakaṃ, tassa āvaraṇaṃ nivāraṇaṃ karonti. Atha vā ‘‘anujānāmi, bhikkhave, āvaraṇaṃ kātu’’nti yaṃ āvaraṇaṃ anuññātaṃ, taṃ āvaraṇaṃ mukhadvārikaṃ āhāraṃ karontīti adhippāyo.

215学处杖羯磨事缘释义已毕。

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā niṭṭhitā.

216不问遮难事缘等释义

Anāpucchāvaraṇavatthuādikathāvaṇṇanā

108“他之破戒比丘”是义。有些人写作“破戒比丘们”，这不妥当。然而古师们说：“若被说到第三次仍不停止，应征求僧团后灭摈，即使再乞求出家，也应征求后令出家。”“如同诸比丘的具足戒甘马语”者，此处所说为：“如同已具足戒者舍弃学处后，如同原来着衣之状，后来再受具足戒者，对先前比自己新的同瓦萨者，再作礼拜等；同样地，沙弥也再受归依后，对此前比自己新的同瓦萨沙弥，再作礼拜等。然而此处，相不能成就较长老性，这是所说的意思。”有些人说：“非时食对沙弥们仅是违犯。”应以“尊者，罪过已降临我”等理令其忏悔罪过。有说：“以不舍弃邪见而被说‘你，沙弥，去’，即成巴拉基咖”，又说：“因说‘至第三次’，且仅以说佛陀等之恶语及仅以执取邪见，归依不破。”如此则我思惟，对作杀生等者亦应如此。有些人说：“对无戒者再说灭摈”，这似乎合理。因为世尊不允许对有戒者作相的灭摈，应审察。古师们说：“以污比丘尼为借口而摄受应得与不应得者。”“亦不得出家”，如此中所示此义，同样地，以“诸比丘，般哒咖，未具足戒者不应令具足戒，已具足戒者应灭摈”等理所说者，也显示无出家。因为除了此处，彼等并无其他遮止出家之处。“诸比丘，污比丘尼者，未具足戒者不应令具足戒，已具足戒者应灭摈”，因与所说相同，如彼之出家被遮止，彼等之出家亦被遮止，为显示此，再取“污比丘尼者”，其他人如是说。此有何用？难道不是注疏中已说：“此处出家被遮止者，是指此而说：未具足戒者不应令具足戒，已具足戒者应灭摈”？

108. Parassa dussīlabhikkhussapīti attho. Keci ‘‘dussīlabhikkhūpī’’ti likhanti, taṃ na sundaraṃ. Porāṇā pana ‘‘yāvatatiyaṃ vuccamāno ce na oramati, saṅghaṃ apaloketvā nāsetabbo, puna pabbajjaṃ yācamānopi apaloketvā pabbājetabbo’’ti vadanti. Bhikkhūnaṃ upasampadakammavācāsadisanti ettha ‘‘yathā upasampanno sikkhaṃ paccakkhāya yathānivatthapārutova hutvā pacchā upasampanno pubbe attano navakatarassa samānavassikassa puna vandanādīni karoti, evaṃ sāmaṇeropi puna gahitasaraṇo tato pubbe attano navakatarassa samānavassikassa sāmaṇerassa puna vandanādīni karoti. Liṅgaṃ panettha vuḍḍhatarabhāvaṃ na sādhetīti vuttaṃ hotī’’ti vuttaṃ. Vikālabhojanaṃ sāmaṇerānaṃ vītikkamevāti eke. ‘‘Accayo maṃ, bhante, accāgamā’’tiādinā nayena accayaṃ desāpetabbo. ‘‘Diṭṭhiyā anissajjanena ‘tvaṃ, sāmaṇera, gacchā’ti vutteyeva pārājiko hotī’’ti vuttaṃ, ‘‘yāvatatiyanti vuttattā buddhādīnaṃ avaṇṇabhāsitamattena ca diṭṭhiggahitamattena ca saraṇāni na bhijjantīti vuttaṃ hotī’’ti vadanti. Evaṃ sante pāṇātipātādiṃ karontassāpi taṃ sambhotīti mama takko. ‘‘Nissīlassa puna nāsanā vuttā’’ti ca keci vadanti, taṃ yuttaṃ viya. Na hi bhagavā sīlavantassa liṅganāsanaṃ anujānātīti vicāretabbaṃ, bhikkhunidūsakāpadesena bhabbābhabbe saṅgaṇhātīti porāṇā. ‘‘Pabbajjampi na labhatīti yathā cettha ayamattho dassito, tathā ‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti (mahāva. 109) ādinā nayena vuttānampi pabbajjaṃ natthīti dīpitaṃ hoti. Na hi idaṃ ṭhānaṃ ṭhapetvā tesaṃ pabbajjāya vāritaṭṭhānaṃ atthi. ‘Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’ti (mahāva. 114) vuttenapi samānattā tassa pabbajjā viya tesampi pabbajjā vāritāva hotītipi dassetuṃ puna bhikkhunidūsakoti gahitanti apare’’ti vuttaṃ. Kiṃ iminā? Nanu aṭṭhakathāyaṃ vuttaṃ ‘‘yassa cettha pabbajjā vāritā, taṃ sandhāya idaṃ vuttaṃ anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti.

218不问遮难事缘等释义已毕。

Anāpucchāvaraṇavatthuādikathāvaṇṇanā niṭṭhitā.

219般哒咖事缘释义

Paṇḍakavatthukathāvaṇṇanā

109生来般哒咖因下劣根性故，未出家者出家被遮止，已出家者不应作具足戒。若先前已具足戒者有亲近行为，不应作灭摈，这不是推论，阿阇梨如是说。断根生者非般哒咖。五种无男根般哒咖中，只有无男根般哒咖是无性者。其余四种应知为有性者。然而彼等之性为般哒咖。有些人说此四种亦为男子。有些人说女人亦有偏般哒咖。作行为后，般哒咖性必定有，故不得出家。“然而若对某人无，出家不被遮止，如是说决断”，如是所说。

109. Opakkamikapaṇḍakassa hīnaṅgattā apabbajitassa pabbajjā vāritā, pabbajitassa upasampadā na kātabbā. Pubbe upasampannassa ce upacaraṇaṃ atthi, na nāsanā kātabbāti no takkoti ācariyo. Chinnaṅgajāto na paṇḍako. Pañcasu napuṃsakapaṇḍakova abhāvako. Itare cattāro sabhāvakāti veditabbā. Bhāvo pana tesaṃ paṇḍako hoti. Ete cattāropi kira purisāvāti eke. Itthīpi pakkhapaṇḍakī hotīti eke. Upakkame kate paṇḍakabhāvo avassaṃ hoti, tasmā pabbajjaṃ na labhati. ‘‘Yadi pana kassaci na hoti, pabbajjā na vāritāti vinicchayaṃ vadantī’’ti vuttaṃ.

169“出家被遮止”者，意趣为：在非般哒咖方面应令出家，在般哒咖方面应灭摈。如是所书。然而在古义疏中，与马萨般哒咖、列卡般哒咖一起说有七种般哒咖。其中，列卡般哒咖者，据说是依咒术而被损坏种子者。于此说：“奥巴咖米咖列卡般哒咖已出家者不应灭摈。若令出家者，犯恶作。”

‘‘Pabbajjā vāritāti apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabboti adhippāyo’’ti likhitaṃ. Porāṇagaṇṭhipade pana māsapaṇḍakalekhapaṇḍakehi saha satta paṇḍakā vuttā. Tattha lekhapaṇḍako nāma kira mantavasena upahatabījo. Tattha ‘‘opakkamikalekhapaṇḍakā pabbajitā na nāsetabbā. Yo pabbājeti, tassa dukkaṭa’’nti ca vuttaṃ.

222般哒咖事缘释义已毕。

Paṇḍakavatthukathāvaṇṇanā niṭṭhitā.

223贼住者事缘释义

Theyyasaṃvāsakavatthukathāvaṇṇanā

110一一〇、“贼住”者，于此虽然依文字义仅以共住义而显现为贼住，然而有三种贼住。“共住”者，于此非一甘马等之共住，而是比丘瓦萨计算等作业差别，此处名为共住。因为此可以盗窃方式而作，非其他，此为注疏之意趣。前往外国而出家者，被问时说“十瓦萨”等者有过失。对在家人说则无过失，如是某些人说。因王难等而取相者，虽有“愿在家人知我为沙门”之欺诳心，然因无欲欺诳比丘之欲，亦无欲与彼等共住之欲，故未生过失。“一切外道之食”者，来到寺院而取僧团物者，难以避免共住，故如是说，如是所书。因说“善具足戒”，故若在家人若令具足戒，则犯善具足戒；“正在未具足戒时”者，以此显示：若在具足戒时听闻，即使不告知亦是善具足戒者。在安德咖注疏中及古义疏中，恶戒比丘被称为“贼住”，应知以“诸比丘，汝等以盗窃方式食用国家施食”此方式。因此说“不应取彼”。“在玛哈贝喇等”者，以此显示在家人之相续。

110.Theyyasaṃvāsakoti ettha kiñcāpi byañjanatthavasena saṃvāsatthenakova theyyasaṃvāsakoti paññāyati, atha kho tayo theyyasaṃvāsakā. Saṃvāsoti cettha na ekakammādiko saṃvāso, kintu bhikkhuvassagaṇanādiko kiriyabhedo idha saṃvāso nāma. Imañhi sakkā theyyāya kātuṃ, netaranti aṭṭhakathāya adhippāyo. Videsaṃ gantvā pabbajitehi pucchite ‘‘dasavasso’’tiādiṃ bhaṇantassa doso. Gihīnaṃ vutte doso natthīti keci. Rājabhayādīhi gahitaliṅgānaṃ ‘‘gihī maṃ samaṇoti jānātū’’ti vañcanacitte satipi bhikkhūnaṃ vañcetukāmatāya, tehi saṃvasitukāmatāya ca abhāvā doso na jāto. ‘‘Sabbapāsaṇḍiyabhattānīti vihāraṃ āgantvā saṅghikaṃ gaṇhantassa saṃvāsaṃ pariharituṃ dukkaraṃ, tasmā vutta’’nti ca likhitaṃ. ‘‘Sūpasampanno’’ti vuttattā gahaṭṭhampi sace upasampādenti, sūpasampannoti āpannaṃ, ‘‘anupasampannakāleyevā’’ti iminā sace upasampannakāle suṇāti, sūpasampanno eva anārocentopīti dasseti. Andhakaṭṭhakathāyaṃ, porāṇagaṇṭhipadesu ca dussīlabhikkhu ‘‘theyyasaṃvāsako’’ti vutto ‘‘theyyāya vo, bhikkhave, raṭṭhapiṇḍo bhutto’’ti (pārā. 195) iminā kira pariyāyenāti veditabbaṃ. Tenevāha ‘‘taṃ na gahetabba’’nti. ‘‘Mahāpeḷādīsū’’ti etena gihisantakaṃ dassitaṃ.

171自己仅作为沙马内拉计算虚假瓦萨而取者，成巴拉基咖，然非贼住；比丘亦如是。然彼应以破僧物而作，以此意趣说「自己仅作为沙马内拉」等。然此名为贼住者，因为是已出家者，非未出家者，故不能说「诸比丘！贼住者，未出家者不应令出家，已出家者应驱摈」，以此方式从般哒咖等开始，以「未达上者不应令达上」等安立经文，非仅因达上本身之无能力，而避免此十一人亦得出家之过失。又为避免不欲之过失，经文如是安立。因为外道离去与破僧仅是达上者之事，非未达上者之事，彼二种亦是已出家者，非未出家者，故若有「诸比丘！外道离去者，未出家者不应令出家」等经文，则彼二者皆成不应令出家，故陷入不欲之过失。然于三种贼住中，作沙马内拉依止者为相盗窃者，作达上依止者为共住盗窃者，及二义盗窃者。因为沙马内拉共住于此非名为共住，故于注疏中某些人说：「比丘瓦萨计算等一切作业差别，于此义为共住。」依长幼之礼拜、喜待、拒迎、遮止等，依沙马内拉共住之共通性而非如是，阿阇黎说。

Sayaṃ sāmaṇerova kūṭavassāni gaṇetvā gaṇhanto pārājiko hoti, theyyasaṃvāsako pana na hoti, tathā bhikkhupi, so pana bhaṇḍagghena kāretabboti iminā adhippāyena ‘‘sayaṃ sāmaṇerovā’’tiādi vuttaṃ. Ayaṃ pana theyyasaṃvāsako nāma yasmā pabbajitova hoti, nāpabbajito, tasmā ‘‘theyyasaṃvāsako, bhikkhave, apabbajito na pabbājetabbo, pabbajito nāsetabbo’’ti vattuṃ na sakkāti katvā imassa vasena paṇḍakato paṭṭhāya ‘‘anupasampanno na upasampādetabbo’’tiādinā pāḷi ṭhapitā, na upasampadāmattasseva abhabbattā ekādasannampi nesaṃ pabbajjārahabhāvappasaṅgato. Apica aniṭṭhadosappasaṅgato tathā eva pāḷi ṭhapitā. Yasmā titthiyapakkamanaṃ, saṅghabhedanañca upasampannasseva hoti, nānupasampannassa, so duvidhopi pabbajitova hoti, nāpabbajito, tasmā ‘‘titthiyapakkantako, bhikkhave, apabbajito na pabbājetabbo’’tiādipāḷiyā sati te ubhopi apabbājetabbā hontīti aniṭṭhappasaṅgo āpajjatīti. Tīsu pana theyyasaṃvāsakesu sāmaṇerālayaṃ karonto liṅgatthenako, upasampannālayaṃ karonto saṃvāsatthenako, ubhayatthenako ca. Na hi sāmaṇerasaṃvāso idha saṃvāso nāma, teneva aṭṭhakathāyaṃ ‘‘bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe saṃvāso’’ti vuttanti eke. Yathāvuḍḍhaṃ vandanasādiyanāsanapaṭibāhanānaṃ sāmaṇerasaṃvāsasāmaññato nevāti ācariyo.

226贼住者事缘释义已毕。

Theyyasaṃvāsakavatthukathāvaṇṇanā niṭṭhitā.

227外道离去事缘释义

Titthiyapakkantakakathāvaṇṇanā

172「诸比丘！外道离去者」等，虽于自己因缘之巴苏喇事中亦应如是说，然因彼处无禁止之权限故无能力。唯于此处因无贼住而可能故说。其中「则不应令出家」，应知唯于此处之言说，因见巴苏喇对达上之乞求意欲，及世尊以「彼来者不应令达上」唯禁止达上，故有出家许可过失之怖畏。彼等在相被取时，无论得已取或未取之见，皆成外道离去者，或取不应礼拜之裸形相之最胜地位，不得解脱。于此诸人说：「于足处恶作，将成邪命外道，因以不正心而去故；非裸形者以行去故。」依此二者皆合理，此是我之推论。暂时彼见护持之，因未受取故。由达上比丘所说，如何了知？某些人说：「依注疏言说之量故。」某些人说：「依因缘故。」某些人说：「因巴苏喇是达上者，故外道离去性之言说唯属达上者。」如阿阇黎说：「或和尚离去，或还俗，或命终，或转派。」某些人说：「或转派者，谓于沙马内拉驱摈事中无有故。」某些人说：「因有其他外道先前达上者转派之怖畏，故于未达上时为达上目的而制定别住。」若为出家目的耶？非也，因先前已考察，及未出家者无增上戒故。巴帝摩卡戒名为增上戒，此于未出家者无有。于此别住规定中说增上戒。如说：「复次，诸比丘！其他外道先前者于诵习、遍问、增上戒有强烈意欲。」又「诸比丘！若释迦族生来其他外道先前者来，彼来者应令达上」，于此因唯显示达上本身。此中唯显示达上本身，乃因彼别住给予之成就。此经文乃为显示给予别住之义。

Titthiyapakkantako, bhikkhavetiādi attano nidānabhūte pasūravatthusmiṃ eva vattabbaṃ samānampi tattha vāritaadhikārābhāvā abhabbā. Idheva theyyasaṃvāsakena vinā sambhavato vutto. Tattha ‘‘atha kho na pabbājetabbopī’’ti idheva vacanaṃ pasūrassa upasampadāya eva yācanicchāya dassanena, ‘‘so āgato na upasampādetabbo’’ti bhagavato upasampadāmattapaṭisedhanena ca pabbajjānumatidosappasaṅgabhayāti veditabbaṃ. Tesaṃ liṅge ādinnamatte laddhiyā gahitāyapi aggahitāyapi titthiyapakkantako hoti, avandanīyasseva naggaliṅgassa seṭṭhabhāvaṃ vā upagacchati, na muccati, ettha ‘‘padavāre dukkaṭaṃ, ājīvako bhavissanti visamacittavasena gatattā naggo hutvā na gamanenā’’ti vadanti. Ubhinnampi vasena yuttanti mama takko. Tāva naṃ laddhi rakkhati asampaṭicchitattā. Upasampannabhikkhunā kathitoti kathaṃ paññāyati? Aṭṭhakathāvacanappamāṇatovāti eke. Nidānavasenāti eke. Pasūrassa upasampannattā upasampannānaṃ eva titthiyapakkantatāvacanatoti eke. Yathāha ‘‘upajjhāyo pakkantovā hoti, vibbhanto vā, kālaṃkato vā, pakkhasaṅkanto vā’’ti ācariyo. Pakkhasaṅkanto vāti sāmaṇeranāsanāvatthūsu abhāvatoti eke. Aññatitthiyapubbassa upasampannassa sato pakkhasaṅkantabhayā anupasampannakāle upasampadatthaṃ parivāsapaññāpanenāti eke . Pabbajjatthampīti ce? Na, pubbe vicāritattā, apabbajitassa adhisīlābhāvato ca. Pātimokkhasīlañhi adhisīlaṃ nāma, tañca apabbajitassa natthi. Imassa ca parivāsavatte adhisīlaṃ vuttaṃ. Yathāha ‘‘puna caparaṃ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese paripucchāya adhisīle’’ti (mahāva. 87). Apica ‘‘sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati, so āgato upasampādetabbo’’ti (mahāva. 87) ettha upasampadāmattaparidīpanato. Upasampadāmattaparidīpanañhettha tasseva parivāsadānasiddhito. Parivāsadānattanidassanatthe hesā pāḷi.

229外道离去事缘释义已毕。

Titthiyapakkantakakathāvaṇṇanā niṭṭhitā.

230畜生事缘释义

Tiracchānagatavatthukathāvaṇṇanā

111一一一、「龙种」者，从龙种，意趣为：因自己龙族之因。何因？因一切皆频繁与自族交媾，及一切皆放逸沉湎于睡眠。

111.Nāgayoniyāti nāgayonito, attano nāgajātihetūti adhippāyo. Kiṃkāraṇā? Abhikkhaṇaṃ sakajātiyā methunapaṭisevane, vissaṭṭhaniddokkamane ca sabbesampi.

232畜生事缘释义已毕。

Tiracchānagatavatthukathāvaṇṇanā niṭṭhitā.

233杀母等事缘释义

Mātughātakādivatthukathāvaṇṇanā

112-5一一二至五、「堕胎」者，即滑落，意为欲着袈裟衣者。以恶心。何种？意趣为：以杀心。某些人说：「依出血之义为恶心」，那并不妥当。

112-5.Apavāhananti pakkhalanaṃ, kāsāyavatthanivāsanaṃ icchamānanti attho. Duṭṭhacittena. Kīdisena? Vadhakacittenāti adhippāyo. Lohituppādanavasena duṭṭhacittanti keci, taṃ na sundaraṃ.

235杀母等事缘释义已毕。

Mātughātakādivatthukathāvaṇṇanā niṭṭhitā.

236二根者事缘释义

Ubhatobyañjanakavatthukathāvaṇṇanā

116一一六。「意趣为：若于结生时依所生起之根而得此名」，如是已写明。

116. ‘‘Yadi paṭisandhiyaṃ uppannaliṅgena etaṃ nāmaṃ labhantīti adhippāyo’’ti likhitaṃ.

238二根者事缘释义已毕。

Ubhatobyañjanakavatthukathāvaṇṇanā niṭṭhitā.

239无和尚等事缘释义

Anupajjhāyakādivatthukathāvaṇṇanā

117至于有人说“甘马被破坏”，此说不应采纳——此乃善说，因为依据“比丘们，若应由五人组执行的甘马，由以比丘尼为第五人的团体执行，则为非法甘马，不应作”（《大品》390）等方式所说，般哒咖等仅在充数时，甘马才被破坏，并非在所有情况下都被破坏。若非如此，则应有“若由般哒咖担任亲教师而执行甘马，则为非法甘马，不应作”等律文。譬如，对衣钵不具足者进行达上时，在甘马语中宣称“衣钵具足”这一不实之事，虽如此宣称而作达上，即使该事不存在，达上仍然成立。同样，宣称“此佛护是具寿法护的达上请求者”，以般哒咖亲教师等不实之事，或宣称不实之事而作，由于有充数者存在，达上亦成立。由于没有“比丘们，不应由般哒咖担任亲教师为人达上，若为人达上者，犯恶作，而此人为未达上者”等语句，此义自然成立。佛陀绝不会不说应说之事，因此才说了“若某比丘明知……年龄不足二十岁……而此人为未达上者”等（《巴吉帝亚》403）。同样，也不应采纳“依据‘应由精通、堪能之比丘向僧团告知’（《大品》71）一语，若由贼住者等担任老师宣读，则达上不成立，因彼等非比丘”的说法。更有甚者，依据“此四种甘马以五种方式败坏”等（《附随》482）方式，在论说甘马之成就与败坏时，并未说“甘马以七种方式败坏：由于事、由于白文、由于宣读、由于结界、由于会众、由于亲教师、或由于老师”，故不应采纳。若说“由于会众”一语已将老师与亲教师涵盖在内？不然，因为在解释“会众以十二种方式使甘马败坏”时，并未提及彼等之名。此义乃依据“由于各处均可依字面所明示之律文而知，故仅示以方法纲要而略说”这一说明来探求理据。对此，应当思择：那些为无亲教师者作达上的比丘们，究竟是依上述方式宣称了不实之事，还是由于畏惧妄语而根本未诵那些词句？在此，若因无亲教师而未诵，则有触犯上述所说“未触及补特伽罗”之败坏之嫌；若诵了，则彼等犯妄语？答曰：为避免触犯上述所说败坏之嫌，他们确实诵了，这也是因为注疏中说“然而甘马不被破坏”，并非因为妄语不可能发生，也并非因为即使有妄语甘马亦可能成立。事实上，不可能凭借妄语来决定甘马之败坏与成就。因此，对于“为无亲教师者作达上”此语，应当探求一个能免除两边过失的含义。

117. ‘‘Keci ‘kuppatī’ti vadanti, taṃ ‘na gahetabba’’nti yaṃ vuttaṃ, taṃ ‘‘pañcavaggakaraṇīyañce, bhikkhave, kammaṃ bhikkhunipañcamo kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādinā (mahāva. 390) nayena vuttattā paṇḍakādīnaṃ gaṇapūraṇabhāve eva kammaṃ kuppati, na sabbanti katvā suvuttaṃ, itarathā ‘‘paṇḍakupajjhāyena kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādikāya pāḷiyā bhavitabbaṃ siyā. Yathā aparipuṇṇapattacīvarassa upasampādanakāle kammavācāyaṃ ‘‘paripuṇṇassa pattacīvara’’nti asantaṃ vatthuṃ kittetvā upasampadāya katāya tasmiṃ asantepi upasampadā ruhati, evaṃ ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa upasampadāpekkho’’ti avatthuṃ paṇḍakupajjhāyādiṃ, asantaṃ vā, vatthuṃ kittetvā katāyapi gaṇapūrakānamatthitāya upasampadā ruhateva. ‘‘Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassa, so ca puggalo anupasampanno’’tiādivacanassābhāvā ayamattho siddhova hoti. Na hi buddhā vattabbayuttaṃ na vadanti, tena vuttaṃ ‘‘yo pana, bhikkhu, jānaṃ ūnavīsativassaṃ…pe… so ca puggalo anupasampanno’’tiādi (pāci. 403). Tathā ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’ti (mahāva. 71) vacanato theyyasaṃvāsakādiācariyehi anussāvanāya katāya upasampadā na ruhati tesaṃ abhikkhuttā’’ti vacanampi na gahetabbaṃ. Kiñca bhiyyo ‘‘imāni cattāri kammāni pañcahākārehi vipajjantī’’tiādinā (pari. 482) nayena kammānaṃ sampattivipattiyā kathiyamānāya ‘‘sattahi ākārehi kammāni vipajjanti vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā upajjhāyato vā ācariyato vā’’ti akathitattā na gahetabbaṃ. ‘‘Parisato vā’’ti vacanena ācariyaupajjhāyānaṃ vā saṅgaho katoti ce? Na, ‘‘dvādasahākārehi parisato kammāni vipajjantī’’ti etassa vibhaṅge tesamanāmaṭṭhattā. Ayamattho ‘‘yasmā tattha tattha sarūpena vuttapāḷivaseneva sakkā jānituṃ, tasmā nayamukhaṃ dassetvā saṃkhittoti ayamassa yuttigavesanā’’ti vuttaṃ. Tatridaṃ vicāretabbaṃ – anupajjhāyakaṃ upasampādentā te bhikkhū yathāvuttanayena abhūtaṃ taṃ vatthuṃ kittayiṃsu, udāhu musāvādabhayā tāneva padāni na sāvesunti. Kiñcettha yadi tāva upajjhāyābhāvata na sāvesuṃ, ‘‘puggalaṃ na parāmasatī’’ti vuttavipattippasaṅgo hoti, atha sāvesuṃ, musāvādo nesaṃ bhavatīti? Vuccate – sāvesuṃyeva yathāvuttavipattippasaṅgabhayā, ‘‘kammaṃ pana na kuppatī’’ti aṭṭhakathāya vuttattā ca, na musāvādassa asambhavato, musāvādenāpi kammasambhavato ca. Na hi sakkā musāvādena kammavipattisampattiṃ kātunti. Tasmā ‘‘anupajjhāyakaṃ upasampādentī’’ti vacanassa ubhayadosavinimutto attho pariyesitabbo.

177以下是此处的理据——古注中说：“正如先前在出家与达上的亲教师俱在之时，由于未按照接受亲教师的程序而接受，故说‘尔时，比丘们无亲教师’等，同样在此，亲教师实际存在，只因未被接受，故说‘为无亲教师者作达上’。然而，被甘马语老师接受者，应以他为亲教师的心念宣称亲教师，并宣读甘马语；或者因某种缘故，亲教师不能给予身体配合，则取其同意后宣读甘马语；或者亲教师在给予达上请求者以亲教师之位后，在其达上之后，当在诸如此类之事上被追究或不被追究时，于给予亲教师之位之前，沙弥就已承认自己是舍戒者或犯极罪者；或者如同持欲者等，亲教师已去往另一结界。有人说‘甘马语成立’，并以‘比丘们，我允许在边地以精通律者为第五人的团体达上’（《大品》259）为据，主张‘精通律者为第五的亲教师必须现前’。”若以该文为准量，则在中部地区不应有该语句。若说即使亲教师不现前，甘马语仍成立，则成过失？不然，为何？在甘马成就中，以“触及补特伽罗”所述文句为我们的准量。事实上，未现前的被称为亲教师的补特伽罗，不值得被触及，因此，彼处应当理解为如同触及僧团一般地触及补特伽罗。由僧团、由团体、由亲教师作达上者，就其实质而言皆为补特伽罗。由般哒咖等担任亲教师而作达上者，乃因达上时未知晓——古德如此说。

Ayañcettha yutti – ‘‘yathā pubbe pabbajjupasampadupajjhāyesu vijjamānesupi upajjhāyaggahaṇakkamena aggahitattā ‘tena kho pana samayena bhikkhū anupajjhāyaka’ntiādi vuttaṃ, tathā idhāpi upajjhāyassa vijjamānasseva sato aggahitattā ‘anupajjhāyakaṃ upasampādentī’ti vuttaṃ. Kammavācācariyena pana gahito tena upajjhāyoti saññāya upajjhāyaṃ kittetvā kammavācaṃ sāvetabbaṃ, kenaci vā kāraṇena kāyasāmaggiṃ adentassa upajjhāyassa chandaṃ gahetvā kammavācaṃ sāveti, upajjhāyo vā upasampadāpekkhassa upajjhaṃ datvā pacchā upasampanne tasmiṃ tādise vatthusmiṃ samanuyuñjiyamāno vā asamanuyuñjiyamāno vā upajjhāyadānato pubbe eva sāmaṇero paṭijānāti, sikkhāpaccakkhātako vā antimavatthuajjhāpannako vā paṭijānāti, chandahārakādayo viya upajjhāyo vā aññasīmāgato hoti, ‘kammavācā ruhatī’ti vatvā ‘anujānāmi, bhikkhave, paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada’nti (mahāva. 259) vuttattā keci ‘vinayadharapañcamena upajjhāyena sannihiteneva bhavitabba’nti vadantī’’ti porāṇagaṇṭhipade vuttaṃ. So ce pāṭho pamāṇo majjhimesu janapadesu tassa vacanassābhāvato. Asannihitepi upajjhāye kammavācā ruhatīti āpajjatīti ce? Na, kasmā? Kammasampattiyaṃ ‘‘puggalaṃ parāmasatī’’ti vuttapāṭhova no pamāṇaṃ. Na hi tattha asannihito upajjhāyasaṅkhāto puggalo parāmasanaṃ arahati, tasmā tattha saṅghaparāmasanaṃ viya puggalaparāmasanaṃ veditabbaṃ. Saṅghena gaṇena upajjhāyena upasampādenti tesaṃ atthato puggalattā. Paṇḍakādiupajjhāyena upasampādenti upasampādanakāle aviditattāti porāṇā.

242无钵者等事缘释义

Apattakādivatthukathāvaṇṇanā

118118.「为衣钵不具足者授具足戒」：羯磨语阿阇梨以「衣钵具足」之想，或仅不顾事实具足与否，而以顺口的方式宣读「衣钵具足」的羯磨语。如同现今，即使父母已死亡或离去，被问及「你是否得到父母允许？」时，仍答「是的，大德」。何必多言，此处要义如下：由于「那时，四种羯磨以五种方式失败」这一特征尚未被制定，他们为无依止师者等授具足戒；由于应回避之人未被说明，他们为以黄门为依止师者等授具足戒；由于十三障碍之问询未被设立，他们为无衣钵者授具足戒。应知：「比丘们，我允许以白四羯磨授具足戒」（《大品》69）——在最初被允许的羯磨语中，并无「衣钵具足」之语，此即该义的证明，因为该语句是随后才被允许的。

118.Apattacīvaraṃupasampādentīti kammavācācariyo ‘‘paripuṇṇassa pattacīvara’’nti saññāya , kevalaṃ atthasampattiṃ anapekkhitvā santapadanihārena vā ‘‘paripuṇṇassa pattacīvara’’nti kammavācaṃ sāveti. Yathā etarahi matavippavutthamātāpitikopi ‘‘anuññātosi mātāpitūhī’’ti puṭṭho ‘‘āma bhante’’ti vadati. Kiṃ bahunā, ayaṃ panettha sāro – ‘‘tasmiṃ samaye cattāri kammāni pañcahākārehi vipajjantī’’ti lakkhaṇassa na tāva paññattattā anupajjhāyakādiṃ upasampādenti, vajjanīyapuggalānaṃ avuttattā paṇḍakupajjhāyādiṃ upasampādenti. Terasantarāyapucchāya adassanattā apattacīvarakaṃ upasampādenti. ‘‘Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ sabbapaṭhamaṃ anuññātakammavācāya ‘‘paripuṇṇassa pattacīvara’’nti avacanamettha sādhakanti veditabbaṃ. Tañhi vacanaṃ anukkamenānuññātanti.

244断手者等事缘释义

Hatthacchinnādivatthukathāvaṇṇanā

119119. 暂且不论一切，从一开始以「比丘们，我允许以此三归依出家」等（《大品》34）所允许的，「为哑者出家，为聋者出家」这一情形，究竟如何能够发生？答曰：「比丘们，应如此令其出家：应对其说『如是说』……乃至……第三次，我归依僧」——此处「应对其说『如是说』」，误解此语之义，故为哑者出家。「『如是说』」者，是命令该求出家者，而依止师自己应说「第三次，我归依僧」；该求出家者被如此命令后，随依止师之语逐一复诵也好，不复诵也好，世尊在各处说：「以身表示、以语表示、以身与语表示，依止师已被接受，同意已给予，清净已给予，自恣已给予」。依此推断，该求出家者以身表示了归依；或者，在世间，以身表示者也被称为「如是说」，依此方便，理解为为哑者出家。古注中，「问『如何为哑者出家？』后，答以：由于其身净信之可能，给予身触，以手势表示而令其出家」。何必多言，此处要义如下：正如先前在出家章节进行时，截断出家之表述，依「比丘们，黄门、未受具足戒者不应受具足戒」等方式，唯以具足戒为依据而作表述。在贼住者一节中，虽然由于不可能发生而未对具足戒作此表述，只对出家作了表述，但在各处，所意趣者乃具足戒，依具足戒之力故。具足戒被禁止时，出家亦被禁止，如此理解。同样，此处在具足戒章节进行时，截断具足戒之表述，应知是以具足戒为依据而作了出家之表述。此固然不应作，由于哑者一节中不可能发生，依哑者之词句，从一开始似乎应只作具足戒之表述，然而尽管如此，依哑者该词句之力，从一开始乃作出家词句之表述，为的是遮止错误理解。如何？依据「比丘们，哑者未得接纳，若僧团接纳彼，则已被接纳」（《大品》396）之语，确立了哑者为已受具足戒者。对此，「仅仅是受具足戒者，而非出家者，因其不可能出家」——此为错误理解。破除此错误理解后：凡受具足戒者，即为已出家者。然而，已出家者中，有已受具足戒者，亦有未受具足戒者。世尊令生起此正确理解——应如此知。

119. Idaṃ tāva sabbathā hotu, ‘‘mūgaṃ pabbājenti, badhiraṃ pabbājentī’’ti idaṃ kathaṃ sambhavitumarahati ādito paṭṭhāya ‘‘anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajja’’ntiādinā (mahāva. 34) anuññātattāti? Vuccate – ‘‘evañca pana, bhikkhave, pabbājetabboti. Evaṃ vadehīti vattabbo…pe… tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti ettha ‘‘evaṃ vadehīti vattabbo’’ti imassa vacanassa micchā atthaṃ gahetvā mūgaṃ pabbājesuṃ. ‘‘Evaṃ vadehī’’ti taṃ pabbajjāpekkhaṃ āṇāpetvā sayaṃ upajjhāyena vattabbo ‘‘tatiyaṃ saṅghaṃ saraṇaṃ gacchāmī’’ti, so pabbajjāpekkho tathā āṇatto upajjhāyavacanassa anu anu vadatu vā, mā vā, tattha tattha bhagavā ‘‘kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo. Dinno hoti chando. Dinnā hoti pārisuddhi. Dinnā hoti pavāraṇā’’ti vadati. Tadanumānena vā kāyena tena pabbajjāpekkhena viññattaṃ hoti saraṇagamananti vā lokepi kāyena viññāpento ‘‘evaṃ vadatī’’ti vuccati, taṃ pariyāyaṃ gahetvā mūgaṃ pabbājentīti veditabbaṃ. Porāṇagaṇṭhipade ‘‘mūgaṃ kathaṃ pabbājentī’ti pucchaṃ katvā tassa kāyappasādasambhavato kāyena pahāraṃ datvā hatthamuddāya viññāpetvā pabbājesu’’nti vuttaṃ. Kiṃ bahunā, ayaṃ panettha sāro – yathā pubbe pabbajjādhikāre vattamāne pabbajjābhilāpaṃ upacchinditvā ‘‘paṇḍako, bhikkhave, anupasampanno na upasampādetabbo’’tiādinā nayena upasampadavaseneva abhilāpo kato. Theyyasaṃvāsakapade asambhavato kiñcāpi so na kato pabbajjāva tattha katā, sabbattha pana upasampadābhilāpena adhippetā tadanubhāvato. Upasampadāya pabbajjāya vāritāya upasampadā vāritā hotīti katvā. Tathā idha upasampadādhikāre vattamāne upasampadābhilāpaṃ upacchinditvā upasampadameva sandhāya pabbajjābhilāpo katoti veditabbo. Kāmaṃ so na kattabbo, mūgapade asambhavato tassa vasena ādito paṭṭhāya upasampadābhilāpova kattabbo viya dissati, tathāpi tasseva mūgapadassa vasena ādito paṭṭhāya pabbajjābhilāpova kato micchāgahaṇanivāraṇatthaṃ. Kathaṃ? ‘‘Mūgo, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’ti (mahāva. 396) vacanato mūgo upasampanno hotīti siddhaṃ. So ‘‘kevalaṃ upasampannova hoti, na pana pabbajito tassa pabbajjāya asambhavato’’ti micchāgāho hoti. Taṃ pariccajāpetvā yo upasampanno, so pabbajitova hoti. Pabbajito pana atthi koci upasampanno, atthi koci anupasampanno. Imaṃ sammāgāhaṃ uppādeti bhagavāti veditabbaṃ.

180此外，为了阐明截手者等已出家者乃善出家，以及遮止对其无出家之疑虑，此处乃作出家之表述。如何？由于以「比丘们，截手者不应令其出家」等方式之遮止，以及无「已出家者乃善出家」之叙述处，可能引起对彼等无出家之疑虑。正如有疑虑之可能，如此则将疑虑确立。在《犍度》中，针对具足戒，世尊以「比丘们，截手者未得接纳，若僧团接纳彼，则已被接纳」等方式加以遮止。依同一方式，则阐明彼等一切皆为善出家者，否则，彼等一切仅为受具足戒者，而非出家者——此不如意之结论随之而来。如何？若律文中确立了「比丘们，截手者不应令其出家，若已出家者，应驱摈」，或「比丘们，截手者不应令其出家，若令其出家者，犯恶作，彼亦为未出家者」，则由于在《瞻波犍度》中说「已被接纳」，仅仅「此截手者等只是受具足戒者，而非出家者」，或「即便是受具足戒兼出家者，亦应被驱摈」——如此不如意之处境随之而来，此乃其意趣所在。

Apica tesaṃ hatthacchinnādīnaṃ pabbajitānaṃ supabbajitabhāvadīpanatthaṃ, pabbajjābhāvāsaṅkānivāraṇatthañcettha pabbajjābhilāpo kato. Kathaṃ? ‘‘Na, bhikkhave, hatthacchinno pabbājetabbo’’tiādinā paṭikkhepena, ‘‘pabbajitā supabbajitā’’ti vuttaṭṭhānābhāvena ca tesaṃ pabbajjābhāvappasaṅkā bhaveyya. Yathā pasaṅkābhave, tathā pasaṅkaṃ ṭhapeyya. Khandhake upasampadaṃ sandhāya ‘‘hatthacchinno, bhikkhave, appatto osāraṇaṃ, tañce saṅgho osāreti, sosārito’’tiādinā nayena bhagavā nivāreti. Teneva pana nayena pabbajitā te sabbepi supabbajitā evāti dīpeti, aññathā sabbepete upasampannāva honti, na pabbajitāti ayamaniṭṭhappasaṅgo āpajjati. Kathaṃ? ‘‘Hatthacchinno, bhikkhave, na pabbājetabbo, pabbajito nāsetabbo’’ti vā ‘‘na, bhikkhave, hatthacchinno pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassa, so ca apabbajito’’ti vā tantiyā ṭhapitāya campeyyakkhandhake ‘‘sosārito’’ti vuttattā kevalaṃ ‘‘ime hatthacchinnādayo upasampannāva honti, na pabbajitā’’ti vā ‘‘upasampannāpi ce pabbajitā, nāsetabbā’’ti vā aniṭṭhakoṭṭhāso āpajjatīti adhippāyo.

181此处应当审察：因无「彼未出家」之语，故哑者之出家得以成就，由此出家亦以一方清净而成，如此，此不可欲之部分如何不陷入？以出家之言说，此处意指达上，以正确把握故不陷入。否则，若依文字取义，则另一不可欲之部分亦陷入，即所谓「如所制之恶作不存在」。如何？「诸比丘，不应令哑者出家，若令出家者，犯恶作」，所说之恶作在出家完成时生起，非因彼未完成。因为首先犯的是前行恶作，故因哑者之出家完成本身不存在，此恶作之机会一切时不可能发生。然而以达上之方式取义时，因甘马成就故可能发生。正因此，在圣典中未制定「诸比丘，不应令般哒咖达上，若令达上者，犯恶作」之恶作。因未制定故，此处仅前行恶作可能发生，非其他。至此已成立：「以出家之言说，达上在彼处被意指，非出家」。

Idaṃ panettha vicāretabbaṃ – ‘‘so ca apabbajito’’ti vacanābhāvato mūgassa pabbajjasiddhippasaṅgato pabbajjāpi ekatosuddhiyā hotīti ayamaniṭṭhakoṭṭhāso kathaṃ nāpajjatīti? Pabbajjābhilāpena upasampadā idhādhippetāti sammāgāhena nāpajjati, aññathā yathābyañjanaṃ atthe gahite yathāpaññattadukkaṭābhāvasaṅkhāto aparopi aniṭṭhakoṭṭhāso āpajjati. Kathaṃ? ‘‘Na, bhikkhave, mūgo pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’ti vuttadukkaṭaṃ pabbajjapariyosāne hoti, na tassāvippakatāya. Pubbapayogadukkaṭameva hi paṭhamaṃ āpajjati , tasmā mūgassa pabbajjapariyosānasseva abhāvato imassa dukkaṭassa okāso ca sabbakālaṃ na sambhaveyya. Upasampadāvasena pana atthe gahite sambhavati kammanipphattito. Teneva pāḷiyaṃ ‘‘na, bhikkhave, paṇḍako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti dukkaṭaṃ na paññattaṃ. Apaññattattā pubbapayogadukkaṭameva cettha sambhavati, netaraṃ, ettāvatā siddhametaṃ ‘‘pabbajjābhilāpena upasampadā ca tattha adhippetā, na pabbajjā’’ti.

182此处有言：沙玛内拉出家非由身表而成，如何得知？答曰：由「以身表示」等三法之显示而知。此处有：

Etthāha – sāmaṇerapabbajjā na kāyapayogato hotīti kathaṃ paññāyatīti? Vuccate – kāyena viññāpetītiādittikādassanato. Hoti cettha –

183「即使有某只兔子，能立足于大海，

‘‘Appeva sasako koci, patiṭṭheyya mahaṇṇave;

184然非于四深难把握之律海」。

Na tveva catugambhīre, duggāho vinayaṇṇave’’ti.

185「梵直身」者，此处如是书写：「取梵语为无过失义、最胜义，成为无过失而身直者，彼为梵直身」。或者，因欲乐故，不取天帝等为譬喻，如梵天般身直者为梵直身。大腹瓮为大腹瓮。与彼相同者被称为「如大腹瓮」。「颈瘿」者，仅是教示而已，如何得知？因「诸比丘，不应令患五种病者出家」之语故。白癞亦在此被意指，非仅彼一人，而是患五种病者、圣典中所来之王臣等至奴隶为止、拉胡喇事中所来之未得父母允许者，此十种人在此被意指。正为显示彼义故，优波离长老在此断手圣典中，引来前已说之书写者、被击者之相等而说。正因此，在占波篇中「诸比丘，有人未达驱摈，若僧团驱摈之，某者被善驱摈，某者被恶驱摈」，在此之分别中，未取「患五种病者、王臣、盗贼破坏者负债者奴隶、未得父母允许者」此七种人，亦不可得。否则，此等亦应在彼分别中说。若谓：因在彼处不应说故不可能？若如是，「僧团驱摈，某者被恶驱摈」，在此之分别中应说般哒咖等，然未说。因两处皆未说故，此等非不属两者，故为摄取未说之十种如所说者，再说书写者等。然为何彼等在此以倒序而说？为显示负债者奴隶虽有被善驱摈之状态，负债者奴隶应给予主人，故依属彼之状态。正因此，在彼处说「逃亡者亦应捉来给予」等。然此处若盗贼已作业而出家，或王臣若已作过失，应知以负债者之摄取即被摄取。或者，为避免彼等，因一切如所说相之负债者奴隶不应说「被善驱摈」，教示向上升，非向下，以显示故。书写者因被说「被善驱摈」故应带往他方。如是破坏者等亦应知。

Brahmujugattoti ettha ‘‘niddosatthe, seṭṭhatthe ca brahma-saddaṃ gahetvā niddosaṃ hutvā uju gattaṃ yassa so brahmujugatto’’ti likhitaṃ. Atha vā kāmabhogittā devindādayo upamāvasena aggahetvā brahmā viya ujugatto brahmujugatto. Mahākucchito ghaṭo mahākucchighaṭo. Tena samāno vuccati ‘‘mahākucchighaṭasadiso’’ti. Galagaṇḍīti desanāmattamevetanti kathaṃ paññāyatīti? ‘‘Na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo’’ti vacanato. Kilāsopi idhādhippetoti na kevalaṃ so eveko, kintu pañcahi ābādhehi phuṭṭho, pāḷiyaṃ āgatā rājabhaṭādayo dāsapariyosānā, rāhulavatthumhi āgatā ananuññātamātāpitaro cāti dasapi janā idhādhippetā. Tadatthadīpanatthameva likhitakakasāhatalakkhaṇāhate pubbe vuttepi ānetvā upālitthero idha hatthacchinnapāḷiyaṃ āha. Teneva campeyyakkhandhake ‘‘atthi, bhikkhave, puggalo appatto osāraṇaṃ, tañce saṅgho osāreti, ekacco sosārito, ekacco dosārito’’ti (mahāva. 396) imassa vibhaṅge ‘‘pañcahi ābādhehi phuṭṭhā, rājabhaṭā, corakārabhedakaiṇāyikadāsā, ananuññātamātāpitaro cā’’ti satta janā na gahitā, na ca labbhanti, aññathā imepi tassa vibhaṅge vattabbā siyuṃ. Na vattabbā tattha abhabbattāti ce? Evaṃ sante ‘‘saṅgho osāreti, ekacco dosārito’’ti imassa vibhaṅge vattabbā paṇḍakādayo viya, na ca vuttā. Ubhayattha avuttattā na cime anubhayā bhavitumarahanti, tasmā avuttānameva dasannaṃ yathāvuttānaṃ saṅgaṇhanatthaṃ puna likhitakādayo vuttāti. Atha kimatthaṃ te idha uppaṭipāṭiyā vuttāti? Iṇāyikadāsānaṃ sosāritabhāvepi iṇāyikadāsā sāmikānaṃ dātabbāti tadadhīnabhāvadassanatthaṃ. Teneva tattha vuttaṃ ‘‘palātopi ānetvā dātabbo’’tiādi. Yo panettha coro katakammo pabbajati, rājabhaṭo vā sace katadoso, iṇāyikaggahaṇeneva gahitoti veditabbo. Atha vā yathāvuttalakkhaṇo sabbopi iṇāyikadāsānaṃ ‘‘sosārito’’ti vattabbāraho na hotīti katvā tesaṃ parivajjanatthaṃ uppaṭipāṭiyā desanā upari ārohati, na heṭṭhāti dīpanato. Likhitako ‘‘sosārito’’ti vuttattā desantaraṃ netabbo. Tathākārabhedakādayopīti veditabbaṃ.

186至此应知：世尊以自己之教示善巧，以前所取之摄取，如所说之十种之出家达上甘马成就，以倒序之语，人之差别，对善巧于教示者已显示。此处有：

Ettāvatā bhagavatā attano desanākusalatāya pubbe gahitaggahaṇena yathāvuttānaṃ dasannampi pabbajjupasampadākammanipphatti, uppaṭipāṭivacanena puggalavemattatañca desanāya kovidānaṃ dīpitaṃ hotīti veditabbaṃ. Hoti cettha –

187「应说之事以言说已，以不相应之所欲，以理趣之教示；

‘‘Vattabbayuttaṃ vacanena vatvā, ayuttamiṭṭhaṃ nayadesanāya;

188阐明善逝之语，如杂色之心，亦令心杂色。」

Sandīpayantaṃ sugatassa vākyaṃ, cittaṃ vicittaṃva karotipī’’ti.

189于此有问：于占波篇中，未满二十岁者，因于两处皆未说故，应为两者皆非耶？不应为两者皆非，正因未说故。若应成为第三种类，彼必定应由世尊所说，然而未说，所以彼非两者皆非。然则彼依何方？彼依过失方。然则何故未说耶？因为以学处所禁止故。「结怨恨后」者，再作结缚。有书写：「以种种药物缚足后，置入坑中，此为应作方法之同义语。」如咖巴头象。「牛食管」者，名为为牛作饮食之管。「伍巴咖木口」者，名为饥饿口，「瓦丹地咖」者，名为具睾丸增大病者。「维咖德」者，名为具横行足者。「古尼库尼」，据说有二种读法。「凡出家被拒者，达上亦被拒」等，因为手断等仅以达上而说，所以正指彼等手断等而说。

Etthāha – campeyyakkhandhake ūnavīsativasso ubhayattha avuttattā anubhayo siyāti? Na siyā avuttattā eva. Yadi hi tatiyāya koṭiyā bhavitabbaṃ, sā avassaṃ bhagavatā vattabbāva hoti, na ca vuttā, tasmā na so anubhayo hoti. Atha kataraṃ pakkhaṃ bhajatīti? Dosāritapakkhaṃ bhajati. Atha kasmā na vuttoti? Sikkhāpadena paṭisiddhattā. Upanāhaṃ bandhitvāti puna bandhanaṃ katvā. ‘‘Nānāvidhehi osadhehi pādaṃ bandhitvā āvāṭake pavesetvā kattabbavidhānassetaṃ adhivacana’’nti likhitaṃ. Kappasīso vā hatthī viya. Gobhattanāḷikā nāma gunnaṃ bhattapānatthaṃ katanāḷikā. Upakkamukho nāma kudhitamukho vuccati, vātaṇḍiko nāma aṇḍakesu vuḍḍhirogena samannāgato. Vikaṭo nāma tiriyaṃ gamanakapādehi samannāgato. ‘‘Guṇi kuṇī’’ti duvidho kira pāṭho. Yesañca pabbajjā paṭikkhittā, upasampadāpi tesaṃ paṭikkhittāvātiādi yasmā hatthacchinnādayo upasampadāvaseneva vuttā, tasmā te eva hatthacchinnādayo sandhāyāha.

256断手者等事缘释义已毕。

Hatthacchinnādivatthukathāvaṇṇanā niṭṭhitā.

257依止无惭者事缘释义

Alajjīnissayavatthukathāvaṇṇanā

120「诸比丘，不应给无惭者依止」，以此，由无惭的比丘或沙弥，两种——法受用与食受用——皆被禁止，因为他们处于无依止的状态。如所说：「诸比丘，老师应以诵习、遍问、教诫、教示来摄受、随护弟子」等，由于上师也有给予依止的可能，他也应知为同住弟子的依止，因此，若上师是无惭者，则不应依彼而住，此得成立。于诸比丘的正行道中，同等分的比丘为同分。彼之状态为比丘同分性。彼比丘同分性。以「我当知」的意趣而住是允许的。与诸比丘的同分性。那是什么？是有惭的状态。「七日……应取」，于此有注：「『我将仅住七日，何需知比丘同分性』，如是舍弃知的义务而住，不得。」这是其义。「然而若知比丘同分性，『我明日即去，何需告知依止』」，不得升起黎明。「先前『黎明升起后我将去』，以作意而卧者，若黎明升起，允许。」

120. ‘‘Na , bhikkhave, alajjīnaṃ nissayo dātabbo’’ti iminā alajjīhi bhikkhūhi, sāmaṇerehi vā saddhiṃ dvepi dhammāmisaparibhogā paṭikkhittā honti nissayabhāve bhāvato tesaṃ. Yathāha ‘‘ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā’’tiādi (mahāva. 79) upajjhāyassapi nissayappaṇāmanasambhavato, sopi saddhivihārikassa nissayoti veditabbaṃ, tasmā upajjhāyo ce alajjī hoti, na taṃ nissāya vasitabbanti siddhaṃ hoti. Bhikkhūnaṃ sammāpaṭipattiyā samānabhāgo bhikkhu sabhāgo. Tassabhāvo bhikkhusabhāgatā. Taṃ bhikkhusabhāgataṃ. Yāva jānāmīti adhippāyena vasituṃ vaṭṭati. Bhikkhūhi sabhāgataṃ. Kiṃ taṃ? Lajjibhāvaṃ. ‘‘Sattāhaṃ…pe… gahetabbo’’ti ettha ‘‘sattāhamattaṃ vasissāmi, kiṃ bhikkhusabhāgatājānanenāti jānane dhuraṃ nikkhipitvā vasituṃ na labhatīti attho’’ti likhitaṃ. ‘‘Bhikkhusabhāgataṃ pana jānanto sveva gamissāmi, kiṃ me nissayārocanenā’’ti aruṇaṃ uṭṭhapetuṃ na labhati. ‘‘Pure aruṇaṃ uṭṭhahitvā gamissāmī’’ti ābhogena sayantassa ce aruṇo uggacchati, vaṭṭati.

259出行者等依止事缘释义

Gamikādinissayavatthukathāvaṇṇanā

121「行于道路的比丘，若不得依止，可以无依止而住」，有说：「唯于必要时，于雨安居时，因在律藏本身中禁止道路行之故」，此说无据，因有以七日、雨安居中断等而行道路的可能，以及正在行路者也有在雨安居时行路的可能故。「于中途……无罪」，唯在无依止给予者时。「依彼」是依文句相应而说，义为依彼。以「当合适的依止给予者来时」之语，此规定唯于必要时，此得成立。有说：「然于雨安居中，因无任何人来。」若彼住于水边或陆地，当雨安居入日临近时欲去，闻「某大长老将来」，若他等待彼来，允许。若正等待时成为雨安居入日，虽如此，应去彼处，于彼处得依止给予者。若因无巴帝摩卡诵者而允许去，何况因无依止给予者。若彼行时见命难、梵行难，应住于彼处，某些人如是说。

121.‘‘Addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti avassakāleyeva vassakāle addhānagamanassa pāḷiyaṃyeva paṭikkhittattā’’ti vuttaṃ, taṃ appamāṇaṃ sattāhaṃ vassacchedādivasena addhānagamanasambhavato, gacchantasseva vassakālagamanasambhavato ca. Antarāmagge…pe… anāpattīti nissayadāyakābhāveyeva. ‘‘Tassa nissāyā’’ti pāṭhānurūpaṃ vuttaṃ, taṃ nissāyāti attho. ‘‘Yadā patirūpo nissayadāyako āgacchissatī’’ti vacanena ayaṃ vidhi avassakāle evāti siddhaṃ. ‘‘Antovasse pana kassaci āgamanābhāvā’’ti vuttaṃ. Sace so jalapaṭṭane vā thalapaṭṭane vā vasanto vassūpanāyikāya āsannāya gantukāmo suṇāti ‘‘asuko mahāthero āgamissatī’’ti, taṃ ce āgameti, vaṭṭati. Āgamentasseva ce vassūpanāyikadivaso hoti, hotu, gantabbaṃ tattha, yattha nissayadāyakaṃ labhatīti. Pātimokkhuddesakābhāvena ce gantuṃ vaṭṭati, pageva nissayadāyakābhāvena. Sace so gacchanto jīvitantarāyaṃ, brahmacariyantarāyaṃ vā passati, tattheva vasitabbanti eke.

122「我不能取长老之名」，以相而说：「某名者，具寿某名」。以「亦以姓」之语，以彼所称呼的称呼方式，允许，此得成立，所以被问「你上师何名」者，亦仅以姓作为名而应说，此得成立，所以于四种名中，以任何一种名应作告知，如是说。一人有众多名，于彼处，以一名作白，以另一名作告知，不允许，应以义与文句不异的诸告知而进行。于某处说「具寿佛护长老」后，于某处仅告知「佛护」，不说「失告知」，因名未失，某些人如是说。若于某处说「具寿佛护」后，于某处告知「佛护具寿」，因文句相应，仅落入田地，某些人亦如是说。因文句差异之过失，于告知中彼不允许，某些人如是说。然而若于一切处皆如是说，允许，因与世尊所给予的相相应。若因与相相违，异则不允许耶？不然，因与运用相应。于彼处如是，于此处异运用耶？不然，因与失坏相相违。非一切时一切处，于律藏本身，告知之失坏正为显示彼义而来，于其余告知语中，回避不可能，因与惯行规定相违。彼亦以何为量耶？以老师所受持之量为量故。

122. ‘‘Nāhaṃ ussahāmi therassa nāmaṃ gahetu’’nti itthannāmo itthannāmassa āyasmatoti lakkhaṇato āha. ‘‘Gottenāpī’ti vacanato yena vohārena vohariyanti, tena vaṭṭatīti siddhaṃ, tasmā ‘ko nāmo te upajjhāyo’ti puṭṭhenāpi gottameva nāmaṃ katvā vattabbanti siddhaṃ hoti, tasmā catubbidhesu nāmesu yena kenaci nāmena anussāvanā kātabbā’’ti vadanti. Ekassa bahūni nāmāni honti, tattha ekaṃ nāmaṃ ñattiyā, ekaṃ anussāvanāya kātuṃ na vaṭṭati, atthato, byañjanato ca abhinnāhi anussāvanāhi bhavitabbanti. Katthaci ‘‘āyasmato buddharakkhitattherassā’’ti vatvā katthaci kevalaṃ ‘‘buddharakkhitassā’’ti sāveti, ‘‘sāvanaṃ hāpetī’’ti na vuccati nāmassa ahāpitattāti eke. Sace katthaci ‘‘āyasmato buddharakkhitassā’’ti vatvā katthaci ‘‘buddharakkhitassāyasmato’’ti sāveti, pāṭhānurūpattā khettameva otiṇṇantipi eke. Byañjanabhedappasaṅgato anussāvane taṃ na vaṭṭatīti eke. Sace pana sabbaṭṭhānepi tatheva vadati, vaṭṭati bhagavatā dinnalakkhaṇānurūpattā. Lakkhaṇavirodhato aññathā na vaṭṭatīti ce? Na, payogānurūpattā. Tattha tathā, idha aññathā payogoti ce? Na, vipattilakkhaṇānaṃ virodhato. Na sabbena sabbaṃ, sāvanāhāpanā eva hi pāḷiyaṃ tadatthavibhāvane āgatāti aññapadesu sāvanesu parihāro na sambhavati āciṇṇakappavirodhato. Sopi kiṃpamāṇanti ce? Pamāṇaṃ ācariyuggahassa pamāṇattā.

123123. 关于“两人一次宣读”——首先，在结集注中如此写道：“同时宣读”。“鉴于此”之义，乃是鉴于非一位亲教师而由一位老师宣读羯磨之情形；其义为：由一位亲教师，允许由多位老师为两人或三人共同宣读，而不允许由多位亲教师、一位老师宣读。古结集注中亦作同样说明，并云：“三人以上，无论以何种方式，均不得共同进行”，此说有其道理——老师谓：实因僧团不为僧团作甘马故。然此处有一点须加思量，如何思量？老师谓：四人或四人以上之求达上者，因尚未获比丘身份，故不得称为僧团；仅因世尊划定限制，说为“三人”，故三人以上不得行之，此非推论所能及。在补充注中，此义亦经多方考量后得以阐明。同样，在安达咖注疏中亦然。并非在此义之解释上处处皆有见解分歧。然而，关于此二者——即两人皆满二十岁、二人共一位亲教师、一位老师、一篇甘马语、一位已达上者、一位未达上者——之围绕说明，展示此义后，有人主张：若一位老师为两位或三位求达上者以一位亲教师宣读一篇甘马语，此为合法。老师认为此说不当——因在当下不可能展示出具备松紧等语调特征之甘马语，以免落入解脱过失等。为阐明须分别进行之义，故此处所说乃就分别进行而言，因此并未说“三人皆满二十岁、三人共一位亲教师、一位老师、一篇甘马语、二位已达上者、一位未达上者”。若如此说，则可对三人中身处虚空者加以排除，以合于二人之戒场位置宣读甘马语；为遮止此一不当之过失，故说“两人”。

123.Dve ekānussāvaneti ettha gaṇṭhipade tāva evaṃ likhitaṃ ‘‘ekato pavattaanussāvane’’. Idaṃ sandhāyāti nānupajjhāyaṃ ekācariyaṃ anussāvanakiriyaṃ sandhāya, tañca anussāvanakiriyaṃ ekenupajjhāyena nānācariyehi anujānāmīti attho. Nānupajjhāyehi ekenācariyena na tveva anujānāmīti atthoti. Porāṇagaṇṭhipadepi tatheva vatvā ‘‘tiṇṇaṃ uddhaṃ na kenaci ākārena ekato vaṭṭatī’’ti vuttaṃ, taṃ yuttaṃ, na hi saṅgho saṅghassa kammaṃ karotīti ācariyo. Idaṃ panettha cintetabbaṃ. Kathaṃ? Cattāro vā atirekā vā upasampadāpekkhā saṅghavohāraṃ na labhanti bhikkhubhāvaṃ appattattā. Kevalaṃ bhagavatā paricchinditvā ‘‘tayo’’ti vuttattā tato uddhaṃ na vaṭṭatīti no takkoti ācariyo. Anugaṇṭhipadepi ayamevattho bahudhā vicāretvā vutto. Tathā andhakaṭṭhakathāyampi. Na sabbattha imasmiṃ atthavikappe matibhedo atthi. Yā panesā ubho paripuṇṇavīsativassā, ubhinnamekupajjhāyo, ekācariyo, ekā kammavācā, eko upasampanno, eko anupasampannoti parivārakathā, taṃ dassetvā eko ce ācariyo dvinnaṃ, tiṇṇaṃ vā upasampadāpekkhānaṃ ekaṃ kammavācaṃ ekenupajjhāyena sāveti, vaṭṭatīti eke. Taṃ ayuttaṃ, na hi sakkā sithiladhanitādibyañjanalakkhaṇasampannaṃ tasmiṃ khaṇe kammavācaṃ dassetuṃ vimuttadosādīsu patanato . Visuṃ visuṃ karaṇaṃ sandhāya idaṃ vuttanti dīpanatthaṃ ‘‘tayo paripuṇṇavīsativassā , tiṇṇamekupajjhāyo, ekācariyo, ekā kammavācā, dve upasampannā, eko anupasampanno’’ti na vutto. Evañhi vutte sakkā tīsu ākāsaṭṭhamapanetvā sīmaṭṭhānaṃ dvinnamanurūpaṃ kammavācaṃ dassetuṃ, tamaniṭṭhappasaṅgaṃ nivāretuṃ ‘‘ubho’’ti vuttaṃ. ‘‘Tattha paripuṇṇavīsativassavacanena vatthusampatti, parisāya padhānattā, ācariyupajjhāyavacanena parisasampatti, kammavācāya anussāvanasampatti dassitā, sīmasampatti evekā na dassitā. Tato vipatti jātā kammavācānaṃ nānākkhaṇikattā. Ekakkhaṇabhāve sati ubhinnaṃ sampatti vā siyā vipatti vā, na ekasseva sampatti ekassa vipattīti sambhavati vimuttādibyañjanadosappasaṅgato’’ti vuttaṃ, taṃ vacanaṃ ubhopi cete sīmagatāva honti, ubhinnaṃ ekato kammasampattidīpanato dvinnaṃ ekato anussāvanaṃ ekena upajjhāyena ekenācariyena vaṭṭatīti sādheti. Dvinnaṃ, tiṇṇañca ekato sasamanubhāsanā ca pāḷiyaṃyeva dassitā, tañca anulometi. Aṭṭhakathācariyehi nānuññātaṃ, na paṭikkhittaṃ, vicāretvā gahetabbanti ācariyo, taṃ dhammatāya virujjhati.

194此乃诸佛之法性——凡在言辞有所差异之处，于重大事项中，应说应说之语。以派使者行达上等为此处之例证。正由于此处先前所允许之甘马语并无差异，故说“比丘们，我允许一次宣读中为两人或三人作”之后，并未说“比丘们，应如此进行”。若言：即使有差异，也应依各处就二人或多人所说甘马语之方式来理解，虽未明说，亦应如此取用？老师谓：于轻微事项中说明，而于重大事项中不作说明，此非法之性质。然而，在另一结集注中如此详加阐述：“两人一次宣读”，即两人同时宣读。读为“以一人”，义为以一位老师。“依前述方式”即依照“以一位或两位老师”所说之方式，故由一位老师为两人或三人作宣读。读为“以两人或三人”。若言：“那么，多位老师、多位亲教师”，此处因已说“此乃以一位亲教师，而非以多位亲教师”，故不合法？合法。如何合法？因“以一人宣读”分析为“一次宣读”，此分析显而易见，故仅为显示简略之义，说为“同时宣读”之分析形式；因此，就直接意义而言，鉴于此，“以一人宣读”即一次宣读，我允许以一位亲教师宣读，而非以多位亲教师。鉴于此，故有两种分析；因此，亦有人另作说明：“多位老师、多位亲教师不合法，此已成立。”“此乃以一位亲教师”之义为：应由一位亲教师宣读，我不允许以多位亲教师宣读。此言何意？据云，所说之意为：“一位老师，两位或三位求达上者——我不允许两位或三位亲教师如此宣读。”在另一结集注中则写道：“以一人宣读，因此分析显而易见，为阐明此义，说为‘以一人’。如此说时，智者必然了知。若因其显而易见而了知，则说‘以一人’又有何用？虽然了知，然因未获引据而生争论，且无法得知；说‘以一人’时，则一切皆不如此——此乃所写之义。”如此，此处诸多老师与论义者从多方面详加阐释，将此一切善加审察后，亲近大师，应依传承之义加以取用。如前所云：“并非在此义之解释上处处皆有见解分歧。”

Ayañhi buddhānaṃ dhammatā – yadidaṃ yattha yattha vacananānattamatthi, tattha tattha garukesu ṭhānesu vattabbayuttaṃ vadanti. Dūtena upasampadādayo cettha nidassanaṃ. Yasmā cettha pubbe anuññātakammavācāya nānattaṃ natthi, tasmā ‘‘anujānāmi, bhikkhave, dve tayo ekānussāvane kātu’’nti vatvā ‘‘evañca pana, bhikkhave, kātabbo’’ti na vuttaṃ. Nānatte satipi tattha tattha dvinnaṃ, bahūnaṃ vā vasena vuttakammavācānusārena gahetabbato avuttanti ce? Na hi lahukesu ṭhānesu vatvā garukesu avacanaṃ dhammatāti ācariyo. Aññatarasmiṃ pana gaṇṭhipade evaṃ papañcitaṃ dve ekānussāvaneti dve ekato anussāvane. ‘‘Ekena’’ iti pāṭho, ekena ācariyenāti attho. Purimanayenevāti ‘‘ekena vā dvīhi vā ācariyehī’’ti vuttanayena eva, tasmā ekenācariyena dve vā tayo vā anussāvetabbā. ‘‘Dvīhi vā tīhi vā’’ti pāṭho. Nānācariyā nānupajjhāyāti ettha ‘‘tañca kho ekena upajjhāyena, na tveva nānupajjhāyenā’’ti vuttattā na vaṭṭatīti ce? Vaṭṭati. Kathaṃ? Ekena anussāvane ekānussāvaneti viggahassa pākaṭattā līnameva dassetuṃ ‘‘ekato anussāvane’’ti viggahova vutto, tasmā ujukattameva sandhāya tañca kho ekena anussāvanaṃ ekānussāvanaṃ, ekena upajjhāyena anujānāmi, na tveva nānupajjhāyenāti attho. Idaṃ sandhāya hi dvidhā viggaho, tasmā ‘‘nānācariyehi nānupajjhāyā na vaṭṭantīti siddhamevā’’ti aññathāpi vadanti. Tañca kho ekena upajjhāyena ekassa upajjhāyassa vā vattabbaṃ anussāvanaṃ, na tveva nānupajjhāyena anujānāmīti attho. Kiṃ vuttaṃ hoti? ‘‘Eko ācariyo, dve vā tayo vā upasampadāpekkhā dvinnaṃ tiṇṇaṃ vā upajjhāyānaṃ na tveva anujānāmī’’ti kira vuttanti. Aparasmiṃ pana gaṇṭhipade ‘‘ekena anussāvaneti viggahassa pākaṭattā taṃ pakāsetuṃ ‘ekenā’ti vuttaṃ. Evaṃ vutte avassaṃ paṇḍitā jānanti. Taṃpākaṭattā ce jānanti, ekenāti iminā kinti ce? Kiñcāpi jānanti, vivādo pana hoti aladdhalesattā, jānituñca na sakkā, ‘ekenā’ti vutte pana taṃ sabbaṃ na hotīti vutta’’nti likhitaṃ. Evaṃ ettha aneke ācariyā ca takkikā ca anekadhā papañcenti, taṃ sabbaṃ suṭṭhu upaparikkhitvā garukulaṃ payirupāsitvā vaṃsānugatova attho gahetabbo. ‘‘Na sabbattha imasmiṃ atthavikappe matibhedo atthī’’ti vuttameva.

264达上仪轨解说之注释

Upasampadāvidhikathāvaṇṇanā

125125.「癞病、疮肿」——此处，古师认为：以癞病等之列举，亦已含摄截手等情形在内；因此，以「你是人吗？你是男人吗？」等语，作出对堪任者与不堪任者的简别。以「你是自由人吗？你无债务吗？」等语，支持先前在截手等章节中所说义理分别中的第二种分别。其中，不依次第而说「无债务吗？自由人吗？」，以倒序之语来说，是因为他是自由人，但并非以国王的口粮或薪俸为食之受雇者；然由于他受国王管辖，故倾向于国王雇佣之一方；为询问其是否属于彼之对立面，故说「你不是王兵吗？」否则，以摄取五种疾病所侵者之语，已涵盖一切人之摄取，则其余之语便无须说。若须说，则一切亦皆应说。

125.Kuṭṭhaṃ gaṇḍoti ettha kuṭṭhādiggahaṇena hatthacchinnādayopi gahitāva hontīti porāṇā, tasmā ‘‘manussosi purisosī’’ti etehi bhabbābhabbapuggalaparivajjanaṃ karoti. ‘‘Bhujissosi aṇaṇosī’’tiādīhi pubbe hatthacchinnādhikāre vuttaatthavikappesu dutiyaṃ vikappaṃ upathambheti. Tattha ‘‘aṇaṇosi bhujissosī’’ti anukkamena avatvā uppaṭipāṭiyā vacanena bhujisso hoti, na ca rañño bhattavetanavasena bhaṭo. Rājādhīnattā pana so rājabhaṭapakkhaṃ bhajatīti tabbipakkhabhāvapucchanatthaṃ ‘‘nasi rājabhaṭo’’ti vuttaṃ. Aññathā pañcahi ābādhehi phuṭṭhānaṃ gahaṇeneva sabbesaṃ gahaṇe siddhe itare na vattabbā. Atha vattabbā, sabbepi vattabbā siyuṃ.

266四种依止等解说

Cattāronissayādikathāvaṇṇanā

128-9128-9.「应即刻量影」等语，乃因「令礼比丘众之足」之说，为令了知长老与下座之别而说。据说古本读为「久未去」，亦有「久作」之读法。

128-9.‘‘Tāvadeva chāyā metabbā’’tiādi ‘‘bhikkhūnaṃ pāde vandāpetvā’’ti vacanato therātherabhāvajānanatthaṃ vuttaṃ. ‘‘Cirena agamāsī’’ti kira porāṇapāṭho, ciraṃ akāsīti catthi.

130130.「于共用共住无犯」——因与被举罪者共用、共住之缘而制定了波逸提罪，由此缘而无犯，此为其义。如何得知？由「共住」之摄取。与无惭者共用之缘，应犯恶作罪，确实犯恶作，而非因共住之缘。盖与无惭者共住，并非被禁止。然而，此处之共住，是指在可供同宿之住所中共同居住，而非「犯巴拉基咖者则为不共住」中所说之共住。此共住与被举罪者不合法。与无惭者则某些情形合法。其余则脱离法之共用。然而，此「被举罪者还俗」等经，乃于此显示应受具足戒者与不应受具足戒者之通义中而说。更有甚者，清净唯从依行持而改悔、从罪中清净，而非从还俗；因此，为显示已受具足戒比丘之清净方式——已受具足戒比丘即使犯至恶说，事后还俗而归来，仍可受具足戒，须忏悔彼罪方得清净，而非以其他方式。对于非共通之罪，因不承认而被举罪，通过改变形相而从罪中出罪者，若再度现起本来形相，则成为别众；即使还俗归来，亦依上述方式受具足戒后，并未从中出罪，如何？并非因现起另一形相。并非因还俗而令甘马清净。若甘马不清净，则再受具足戒甘马亦有过失之虞。而甘马既无过失，甘马亦无止息。还俗后，以未受具足戒者之身份，以别众之身份，因法之自在者有所针对而说故，而令甘马失效。正因如此，使用了「你将会见到」这一未来时态之语。然而，此类在家者，如同一位放下行持、别住者，处于本来状态之位，以还俗等方式，仍安住于未受具足戒者之本来状态之中——须知，为显示此一切义之解释，故作此说。前述之已改变形相而再度安住于本来形相中的被举罪者，应再询问：「你见到了吗？」答言「是的，我见到了」者，应予解罪。不应说「请忏悔」，因为他已通过改变形相而出罪。对于已行改悔的被举罪者，应询问：「你的改悔是否已经完成？」答言「是的，已经完成」者，应予解罪。答言「我应当完成的改悔尚未完成」者，不应予以解罪——某些人如此主张。此规定适用于非共通之罪，而非共通之罪。其中，某些人认为，被举罪者通过改变形相，甘马即告止息。老师谓：应审思后取较为合理者。在随结文中，则云：「无惭者之受用，应依亲手给予等方式加以界定；对于主张『出示令忆念之诸法等后，可亲手给予无惭者』之说，应予以驳斥。如何驳斥？依照不得亲手给予被举罪者之判决原则。然令其给予则合法。虽然因无惭者之受用而招恶作，然此人并非被举罪者，因此，就完全无罪义而言，说『于共用共住无犯』。如何得知？应从意义上加以理解——甘蔗汁、甘蔗渣为七日药与终生药，故令人起『可以在非时食用甘蔗』之想，食用之后，因此缘而不见波逸提，因有如此之想而合法。或者，对于已承认犯罪而固执说『我不改悔』者——此二者：」

130.Anāpattisambhoge saṃvāseti ukkhittakena saddhiṃ sambhogasaṃvāsapaccayā pācittiyāpatti paññattā, tato anāpattīti attho. Kathaṃ paññāyatīti? Saṃvāsaggahaṇe. Alajjinā saddhiṃ sambhogapaccayā āpajjitabbaṃ dukkaṭaṃ pana āpajjati eva, na saṃvāsapaccayā. Na hi alajjinā saddhiṃ saṃvāso paṭikkhitto. Saṃvāso panettha sahaseyyappahonake āvāse sahavāso, na ‘‘pārājiko hoti asaṃvāso’’ti ettha vuttasaṃvāso. Ayaṃ saṃvāso ukkhittakena saddhiṃ na vaṭṭati. Alajjinā saddhiṃ ekacco vaṭṭati. Dhammasambhogavinimuttovetaro . Idaṃ pana ‘‘ukkhittako vibbhamī’’tiādisuttaṃ imasmiṃ upasampādetabbānupasampādetabbadīpanasāmaññato vuttaṃ. Kiñca bhiyyo paṭipattikkamatova āpattito suddhi hoti, na vibbhamena, tasmā upasampanno bhikkhu antamaso dubbhāsitampi āpajjitvā aparabhāge vibbhamitvā āgato upasampajjati, taṃ āpattiṃ desetvāva sujjhati, na aññathāti upasampannassa suddhikkamadassanatthaṃ. Asādhāraṇāpattiyā adassanapaccayā ukkhittakassa liṅgaparivattanena āpattito vuṭṭhitassa puna ce pakatiliṅgamevuppajjati, nānāsaṃvāsakatāva, vibbhamitvā āgatepi yathāvuttanayeneva upasampādetvā na vuṭṭhitattāti ce? Na liṅgantarapātubhāvā. Na vibbhamena kammāsujjhanato. Na kammāsujjhane puna upasampadākammavipattippasaṅgato. Na ca kammavipatti, na ca kammapaṭippassaddhi. Vibbhamena ca anupasampanno nānāsaṃvāsakabhāvena kammaṃ kopeti dhammissarena āhacca bhāsitattā. Teneva ‘‘passissasī’’ti anāgatavacanaṃ kataṃ. Tādiso pana gahaṭṭho nikkhittavattapārivāsiko viya pakatattabhūmiyaṃ vibbhamādinā anupasampannapakatiyaṃyeva tiṭṭhatīti imassa sabbassapi atthavikappassa dassanatthamidaṃ vuttanti veditabbaṃ. Pubbe vuttappakāro pana parivattitaliṅgo hutvā puna pakatiliṅge ṭhitaukkhittako puna pucchitabbo ‘‘passasī’’ti. ‘‘Āma passāmī’’ti vadanto osāretabbo. ‘‘Desehī’’ti na vattabbo liṅgaparivattanena vuṭṭhitattā. Tappaṭikammo ukkhittako pucchitabbo ‘‘paṭikammaṃ kiṃ te kata’’nti, ‘‘āma kata’’nti vadanto osāretabbo. ‘‘Kattabbaṃ me paṭikammaṃ na hotī’’ti vadanto na osāretabboti eke. Asādhāraṇāpattimhi idaṃ vidhānaṃ, na sādhāraṇāya. Tattha ukkhittako liṅgaparivattaneneva paṭippassaddhakammoti eke. Vicāretvā yuttataraṃ gahetabbanti ācariyo. Anugaṇṭhipade pana ‘‘alajjiparibhogo sahatthadānādivasena paricchinditabbo, ‘sāraṇīyadhammapūrakādayo dassetvā alajjissa sahatthā dātuṃ vaṭṭatī’ti vadantānaṃ vādo paṭisedhetabbo. Kathaṃ? Ukkhittakassa sahatthā dātuṃ na vaṭṭatīti vinicchayānusārena. Dāpetuṃ pana vaṭṭatevāti ca. Kiñcāpi alajjiparibhogavasena dukkaṭaṃ, atha kho ayaṃ alajjī na hoti, tasmā sabbākārena nirāpattitaṃ sandhāya ‘anāpatti sambhoge saṃvāse’ti vuttaṃ. Kathaṃ paññāyatīti? Viññeyyo atthato ucchurasakasaṭānaṃ sattāhakālikayāvajīvikattā ‘vaṭṭati vikāle ucchuṃ khāditu’nti saññaṃ uppādetvā taṃ khāditvā tappaccayā pācittiyaṃ na passati, vaṭṭatīti tathāsaññitāya. Yo vā pana āpattiṃ āpannabhāvaṃ paṭijānitvā ‘na paṭikaromī’ti abhinivisati, ime dve –

198「故意犯戒，覆藏其罪；

‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

199复行非道，如是之人，名为无惭者。」（pari. 359）——

Agatigamanañca gacchati, ediso vuccati alajjīpuggalo’ti. (pari. 359) –

200对于已说之相不违犯故，彼等非无惭者，是故以『不忏悔其罪者，与之共住共用无犯』之特说文句，亦显示了即使无金银买卖，亦因买卖而犯罪之理；且亦显示了与五（众）一切皆无犯之理。如此，于有罪处特说而由文句故，此处因未如是说，故与彼（无惭者）无共住共用。又『若被亲近则亲近无惭一方』，依此方便，他处亦应结合种种而寻求其义——这是其他论师的说法。然而诸阿阇梨不作如是说。因说『若我说「我将不见」则不应度』，故先前所犯之罪，即使度其出家亦不平息，此事已成立；正因如此，诸阿阇梨令其忏悔罪后，方令其舍学处；『共住共用无犯』，此应疑为：对于先前所犯已有之罪，彼作不见想。为令知『彼罪已平息』，故有论师作是说。『你将见吗？』因处于在家身份故不适于忏悔，此是就未来而说。『度后你将见吗？』对于应作别住等事，因有事存在，故不说『你见吗』，而就未来说；『令出』者，即依驱出而说。于此，因无复应作之事，故说『你见吗』。这一切皆系就承认而言，处处皆同。若于一处亦不承认，以此，不应与彼罪相应者共住，此即说由无惭之故。于『见』等之中，『出』者，谓以共同羯磨等行之。『共住共用无犯』，谓与被举罪者共住共用无犯。何以故？因被举罪者之羯磨以在家身份已平息，故说『于无法和合时』。今于比丘身份所应作——有论师作此说。唯于两门中知羯磨平息之法者，方能了知，是故于一切门中，应善审察合宜与否而说。

Vuttalakkhaṇe apatanato alajjino na honti, tasmā ‘yo āpattidesanapaṭikammāni na karoti, tena saddhiṃ sambhogādikaraṇe anāpattī’ti visesetvā vuttavacanena, itarenapi saddhiṃ kiñcāpi rūpiyasaṃvohāro na hoti, atha kho kayavikkayena āpatti hotiyevāti nayo dinno hoti, pañcahi saddhiṃ sabbathāpi anāpattīti nayo ca. Evaṃ sāpattiṭṭhānesu visesetvā ca vacanato idha tathā avuttattā tena saha alajjiparibhogo natthi. Bhajāpiyamāno pana alajjipakkhaṃ bhajatīti imināpi upāyena sabbattha taṃ taṃ saṃsanditvā attho pariyesitabboti apare. Ācariyā pana evaṃ na vadantī’’ti vuttaṃ. ‘‘Sacāhaṃ na passissāmīti vadati, na pabbājetabbo’’ti vuttattā pubbe āpannāpattiyo uppabbajitassāpi na paṭippassambhantīti siddhaṃ, teneva ācariyā āpattiṃ desāpetvāva sikkhāpaccakkhānaṃ kārāpentīti ca anāpatti sambhoge saṃvāseti idaṃ pubbe āpannaṃ santiṃ eva āpattiṃ na passatīti āsaṅkitabbo. Sā paṭippassaddhāti ñāpanatthaṃ vuttanti ca eke. ‘‘Passissasī’’ti gahaṭṭhattā desetuṃ na vaṭṭatīti anāgatavasena vuttaṃ. ‘‘Upasampādetvā passissasī’’ti parivāsādinā kattabbassa atthibhāvena ‘‘passasī’’ti avatvā anāgatavasena vuttaṃ, osāretvāti abbhānavasena. Tattha puna kātabbassa abhāvā ‘‘passasī’’ti vuttaṃ. Idaṃ sabbaṃ sabbattha paṭijānanaṃ sandhāya vuttaṃ. Ekatrāpi puna na paṭijānāti, etena saha tassā āpattiyā anurūpena saṃvāso na kātabbo, alajjibhāvenāti vuttaṃ hoti. Diṭṭhiyātiādīsu osāraṇaṃ nāma samānakammādinā karaṇanti attho. Anāpatti sambhogeti ukkhittakena sambhoge anāpatti. Kasmā? Ukkhittakakammassa gahaṭṭhabhāvena paṭippassaddhattā, teneva ‘‘alabbhamānāya sāmaggiyā’’ti vuttaṃ. Idāni bhikkhubhāve kattabbatoti keci. Dvīsupi vāresu kammapaṭippassaddhividhānaṃ teyeva jānanti, tasmā sabbavāresu yuttamayuttañca suṭṭhu sallakkhetvā kathetabbaṃ.

201知晓篇集、出家、名字，

Yo khandhakaṃ pabbajjanāmadheyyaṃ,

202种种理趣、佛教根本；

Nānānayaṃ sāsanamūlabhūtaṃ;

203正确为他显明，

Ñatvā pakāseti parassa sammā,

204此于牟尼教中为最上，

Tassādhipaccaṃ munisāsanasminti.

276大篇注释终。

Mahākhandhakavaṇṇanā niṭṭhitā.

2772. 伍波萨他篇注释

2. Uposathakkhandhakavaṇṇanā

278随许集会等之论释

Sannipātānujānanādikathāvaṇṇanā

132-3【132-3】“于彼时”者，谓世尊放下亲自宣讲教诫巴帝摩卡之重任，允许比丘们另行举行伍波萨他之时节。然则，此时节为何？乃中菩提时，足以宣讲巴帝摩卡之学处圆满完成之时。故经文云：“应许可他们宣讲巴帝摩卡”。“如是，比丘们，应当宣读”一语，乃为制定序文宣读，并为显示学处宣读之范围与段落而说。否则，若以“如是，比丘们，应当宣读此学处”已显示一切学处皆须宣读之次第，则此处“如是，比丘们，应当宣读”一语便成无义。此语系就全体僧团之伍波萨他而言。

132-3.Tenasamayenāti attano ovādapātimokkhuddese dhuraṃ nikkhipitvā bhikkhūnaṃyeva visuṃ uposathakaraṇaṃ anujānitvā ṭhitasamayena. Ko pana soti? Majjhimabodhiyaṃ pātimokkhuddesappahonakasikkhāpadānaṃ pariniṭṭhānakālo. Tenevāha ‘‘tāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti. ‘‘Evañca pana, bhikkhave, uddisitabba’’nti nidānuddesaṃ paññāpetukāmatāya ca sikkhāpadānaṃ uddesaparicchedanidassanatthañca vuttaṃ. Aññathā ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyathā’’ti sabbasikkhāpadānaṃ uddisitabbakkamassa dassitattā idāni ‘‘evañca pana, bhikkhave, uddisitabba’’nti idaṃ niratthakaṃ āpajjati, idañca sabbasaṅghuposathaṃ sandhāya vuttaṃ.

134『诸大德何不……集会』，此是多众之行事。于此，亦因依律而说『比丘大德』，非仅为显示僧团上座，为显示僧团应受敬重之语故，说『诸大德，请听我』。其中，若自己为上座，指比丘而言，称『贤友』则合宜。如何得知？佛世僧团上座无才者名为难得。于一切羯磨语之示范中，世尊唯示『诸大德，请听我僧团』，岂非如此？实乃如是，如其所示。依僧团故，僧团上座亦应说『诸大德，请听我僧团』；依比丘故，应说『贤友』，此从大迦叶之羯磨语示范可知，又从清净伍波萨他中上座比丘言『贤友，我清净』之示范可知。『若僧团时机适合』，为显示他人应告知作伍波萨他之障碍故说。因伍波萨他多种类，就其自相而言，说『应诵巴帝摩卡』。至此已完成了白事。唯由白二羯磨方为伍波萨他羯磨。岂非由第三唱和而成？不然，因与白四羯磨等不同故。于此，非四次发起『请听我』。岂非亦与白二等不同故，白二亦应无有？不然，因白二羯磨亦可余方作故。即白二羯磨亦可依白告方式作，余者不可余方作。如何得知？唯此能成伍波萨他羯磨。

134. ‘‘Yaṃnūna ayyāpi…pe… sannipateyyu’’nti bahūnaṃ adhikārappavatti. Tatrāpi vinayaṃ āgamma vutto bhikkhu sāmi, na kevalaṃ saṅghattheroti dassanatthaṃ, saṅghassa gāravayuttavacanārahatādassanatthañca ‘‘suṇātu me, bhante’’ti āha. Tattha sayaṃ ce thero, bhikkhuṃ sandhāya ‘‘āvuso’’ti vattuṃ yujjati. Kathaṃ paññāyati? Buddhakāle saṅghatthero abyatto nāma dullabho. Sabbakammavācāya payoganidassane ca ‘‘suṇātu me, bhante, saṅgho’’ icceva bhagavā dassetīti ce? Evametaṃ tathā dassanato. Saṅghaṃ upādāya saṅghattherenāpi ‘‘suṇātu me, bhante, saṅgho’’ti vattabbaṃ, bhikkhuṃ upādāya ‘‘āvuso’’ti mahākassapassa kammavācāya payogadassanato, pārisuddhiuposathe ca therena bhikkhunā ‘‘parisuddho ahaṃ, āvuso’’ti payogadassanato ca. ‘‘Yadi saṅghassa pattakalla’’nti parato paññāpetabbe uposathakaraṇantarāye sandhāyāha. Uposathassa bahuvidhattā sarūpato vattuṃ ‘‘pātimokkhaṃ uddiseyyā’’ti āha. Ettāvatā ñattiṃ niṭṭhapesi. Ñattidutiyakammato eva hi uposathakammaṃ. Na, tatiyānussāvanasambhavatoti ce? Na, aññehi ñatticatutthakammehi asadisattā. Na hi ettha catukkhattuṃ ‘‘suṇātu me’’ti ārabhīyatīti. Aññehi ñattidutiyehi asadisattā ñattidutiyampi māhotūti ce? Na, ñattidutiyakammassa aññathāpi kattabbato. Tathā hi ñattidutiyakammaṃ ekaccaṃ apalokanavasenapi kātuṃ vaṭṭati, na aññaṃ aññathā kātuṃ vaṭṭati. Kathaṃ paññāyatīti? Idameva uposathakammaṃ ñāpakaṃ.

207『僧团的前行事务是什么？』——此语不应在动议完成之后才说，因为那事务是在动议之前就已做的。因此，或许有人会想：应当说『大德，请僧团听我说，僧团的前行事务是什么？如果僧团……』？即便如此也不应说，因为那事务并不包含在动议之内。如果这样，是否一切处都不应说，因为无有意义？并非如此，因为应在如所应说之处说，这是指有待后续语句。若僧团或个人未做此前行事务而举行布萨，则犯越出规定界限之罪。因为当界限被越过时，扫地、设座、备水、点灯等事并不能免罪。此罪之因，在于未做布萨羯磨之前应做之事，而非待羯磨结束才生——不同于此处所说的明知故犯妄语之罪。因此，诵戒比丘想说『诸大德，请报告清净』时，首先令众忆念与清净相关的前行事务。因为此前行事务若已做，则成为清净之缘；若未做，则成为不清净之缘。正因兼顾此二者之意，故不说『已做未做』，而说『僧团的前行事务是什么？』。其中，在未做的情况下，为显示其后报告清净的程序，后文将说『若有罪者，应发露』；在已做的情况下，则说『若无罪，应保持沉默』。

‘‘Kiṃ saṅghassa pubbakicca’’nti idaṃ na ñatti niṭṭhapetvā vattabbaṃ, tañhi ñattito puretarameva karīyatīti. Tasmā ‘‘suṇātu me, bhante, saṅgho, kiṃ saṅghassa pubbakiccaṃ, yadi saṅghassā’’ti vattabbaṃ siyāti? Tathāpi na vattabbaṃ, na hi taṃ ñattiyā antokarīyatīti. Yadi evaṃ sabbattha na vattabbaṃ payojanābhāvāti ce? Na, yathāgataṭṭhāneyeva vattabbato, parapadāpekkhatāyāti vuttaṃ hoti. Idaṃ pubbakiccaṃ akatvā uposathaṃ karonto saṅgho, puggalo vā ṭhapanakkhettātikkame āpajjati. Na hi tasmiṃ khette atikkante sammajjanāsanodakapadīpakaraṇe āpattimokkho hoti. Uposathakammato pubbe kattabbakiccākaraṇapaccayattā tassā āpattiyā, na sā kammapariyosānāpekkhā etthāgatasampajānamusāvādāpatti viya, tasmā pātimokkhuddesako bhikkhu ‘‘pārisuddhiṃ āyasmanto ārocethā’’ti vattukāmo paṭhamaṃyeva parisuddhāparisuddhapaccayaṃ pubbakiccaṃ sarāpeti. Tañhi kataṃ parisuddhapaccayo hoti, akataṃ aparisuddhapaccayo, teneva ubhayāpekkhādhippāyena ‘‘kataṃ na kata’’nti avatvā ‘‘kiṃ saṅghassa pubbakicca’’ miccevāha. Tattha akatapakkhe tāva pārisuddhiārocanakkamanidassanatthaṃ parato ‘‘yassa siyā āpatti, so āvi kareyyā’’ti ca, katapakkhe ‘‘asantiyā āpattiyā tuṇhī bhavitabba’’nti ca vakkhati.

208诸大德，请报告清净。何以故？因为我要诵巴帝摩卡。在此，有说者不取现在时'我诵'，而取未来时'我将诵'，这是指在'现在允许他们诵巴帝摩卡'（《大品》150）中所说的诵巴帝摩卡，而说'我将诵巴帝摩卡'。因为说'诸比丘，有五种诵巴帝摩卡'，所以对于现在正在进行的、称为序诵的巴帝摩卡，其末尾有'你们是否清净？'等乃至三问，那才是罪之范围；又因部分亦可施设整体之名，故此处正是针对罪之范围而说'我将诵巴帝摩卡'。如此说时，因为随后将进入罪之范围，所以'你们这些畏罪者，都应首先报告清净'这一意义便得以成立。若依现在时说，则'诸大德，请报告清净'这句话本身就不能成立，因为那时的报告应首先被期望，更不用说'我将诵巴帝摩卡'这句话了，因为那时尚未做此事。此理适用于有罪时的发露，而不适用于沉默，因为沉默是在羯磨未结束时才达到的；即便如此，在那种情况下也适用。因为诵戒比丘见到比丘们未互相发露罪而保持沉默，便以彼沉默而成为已报告清净者，于是开始诵巴帝摩卡：'大德，请听我说……'。

Pārisuddhiṃ āyasmanto ārocetha. Kiṃkāraṇā? Yasmā pātimokkhaṃ uddisissāmi. Ettha ca ‘‘uddisāmī’’ti vattamānakālaṃ aparāmasitvā ‘‘uddisissāmī’’ti anāgatakālaparāmasanena yvāyaṃ ‘‘dāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti (mahāva. 150) ettha vuttapātimokkhuddeso, taṃ sandhāya ‘‘pātimokkhaṃ uddisissāmī’’ti vuttanti eke. Yasmā ‘‘pañcime, bhikkhave, pātimokkhuddesā’’ti vuttaṃ, tasmā vattamānassa nidānuddesasaṅkhātassa pātimokkhassa yadetaṃ ante ‘‘kaccittha parisuddhā’’tiādikaṃ yāvatatiyānussāvanaṃ, tasseva āpattikhettattā, avayavepi avayavīvohārasambhavato ca idha āpattikhettameva sandhāya ‘‘pātimokkhaṃ uddisissāmī’’ti vuttaṃ. Evañhi vutte yasmā parato āpattikhettaṃ āgamissati, tasmā āpattibhīrukā tumhe sabbeva paṭhamameva pārisuddhiṃ ārocethāti ayamattho sambhavati. Vattamānakālavasena vutte ‘‘pārisuddhiṃ āyasmanto ārocethā’’ti vacanameva na sambhavati tadārocanassa paṭhamaṃ icchitabbattā, pageva tassa karaṇābhāvena ‘‘pātimokkhaṃ uddisissāmī’’ti vacanaṃ. Ayaṃ nayo santiyā āpattiyā ārocane yujjati, na tuṇhībhāve, akammapariyosānā tuṇhībhāvappattito, evaṃ santepi tasmiṃ yujjateva. Pātimokkhuddesako hi aññamaññaṃ āpattiāvikaraṇaṃ akatvā tuṇhībhūte bhikkhū passitvā teneva tuṇhībhāvena ārocitapārisuddhiko hutvā ‘‘suṇātu me, bhante’’ti pātimokkhuddesaṃ ārabhi.

209于此有问：前文既说'僧团应举行布萨，应诵巴帝摩卡'，此处是否也应说'僧团将举行布萨，将诵巴帝摩卡'？或者，由于'个人诵'的性质，是否应照字面说？还是应说'我将举行布萨，我将诵巴帝摩卡'？不应如此说，因为与性质相违，且会导致不应有的结论。因为正是通过个人的诵，僧团的布萨得以完成，而非通过个人的举行布萨；而且那是他个人将做，而非僧团，如此便堕入不应有的结论。说'请听'时，因恐导致心不和合之过，故说'我们听'。若问：既说'我将诵'，是否应说'我们将听'？不应说，因为不必顾及显示罪之范围的意图，故只说'我们听'。因为仅此一语，其意图便已超越。若如此，为何众人皆开始应答？乃是为了以'我将诵'这一不共之语，防止有罪者产生心不和合之过。'忆念者'——以此显示明知故犯妄语的有心性。'世尊说此为障碍法'——以此显示此虽由不作为生起、如此微小的妄语，却有重大过患。'欲求清净者'——指欲求有馀清净（即就残馀罪而言的无罪状态）及无馀清净（即在家状态）者，为何应发露？因为不入于障碍，是安乐住之缘。此处未说'今日是十五日布萨'，是因为有意于后文指定日期而未说。然而，那些比丘确实于一切日子都诵。

Etthāha – paṭhamaṃ ‘‘saṅgho uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti vuttattā idhāpi ‘‘saṅgho uposathaṃ karissati, pātimokkhaṃ uddisissatī’’ti vattabbaṃ, atha ‘‘puggalassa uddesā’’ti lakkhaṇattā yathārutameva vattabbaṃ, tathāpi ‘‘uposathaṃ karissāmi, pātimokkhaṃ uddisissāmī’’ti vattabbanti? Na vattabbaṃ lakkhaṇavirodhato, aniṭṭhappasaṅgato ca. Puggalassa uddesā eva hi saṅghassa uposatho kato hoti, na puggalassa uposathakaraṇena. Tañca sova karissati, na saṅghoti aniṭṭhappasaṅgova āpajjati. ‘‘Suṇāthā’’ti vutte acittasāmaggippasaṅgabhayā ‘‘suṇomā’’ti vuttaṃ. ‘‘Suṇissāmā’’ti vattabbaṃ ‘‘uddisissāmī’’ti vuttattāti ce? Na vattabbaṃ, āpattikhettadassanādhippāyanirapekkhatāya ‘‘suṇoma’’ icceva vattabbaṃ. Ekapadeneva hissa tadadhippāyo atikkantoti. Yadi evaṃ kimatthaṃ taṃ sabbeheva āraddhanti ce? ‘‘Uddisissāmī’’ti iminā asādhāraṇavacanena āpannassa acittasāmaggippasaṅganivāraṇatthaṃ. Saramānenāti iminā cassa sampajānamusāvādassa sacittakataṃ dasseti. Antarāyiko dhammo vutto bhagavatāti evaṃ akiriyasamuṭṭhānassāpi evaṃ parittakassa imassa musāvādassa mahādīnavataṃ dasseti. Visuddhāpekkhenāti sāvasesaṃ āpattiṃ upādāya anāpattibhāvasaṅkhātaṃ anavasesañca upādāya gihibhāvasaṅkhātaṃ visuddhiṃ icchantena kasmā āvi kātabbā? Antarāyabhāvānupagamanena phāsuvihārapaccayattā. Idha ‘‘ajjuposatho pannaraso’’ti na vuttaṃ parato divasaniyamassa kattukāmatādhippāyena avuttattā. Evaṃ pana te bhikkhū sabbadivasesu uddisiṃsu.

135“起始”即指戒律与巴帝摩卡，虽然此处意指结集之巴帝摩卡。“五者”是依论母中所说而说。“未犯者”是依人而立的教示。然而，在《古义疏》中说：“‘应行布萨’至此为动议。所谓三番宣告，即‘若有罪者’等三句，以及末尾的‘我第二次、第三次询问’这句，共有两种。其中，第一遍是为记起罪而坐者，第二遍是为未记起者提醒。” “于语门”是依明显的方式直接说的。虽然也以身表进行，但因非身业，故唯应以语表表明。“于僧团中”等，据说是特征语。若为行僧团布萨而坐在僧团中，即于彼僧团中；若为行别众布萨而坐在别众中，即于彼别众中；若欲于一人处行清净布萨，即应于彼一人处表明。对此，思辨者说：“由此表明，此妄语不仅发生于僧团中，而且依此处所说的特征，即使没有‘尊者们，请表明清净’等规定，若于别众布萨中，有罪者欲行布萨而不表明，默然而作，亦犯故意妄语罪。据说这是为了揭示此义而说的特征语。”他们的意思是，否则就不会说“于别众中”了。导师认为，这是依表明的意图而说，并非思辨。因为，当表明时，若以“我向僧团表明”的意图而作表明，即称为于僧团中表明；若向坐在自己两侧者表明，即于别众中；若以“我将只向一位同法者表明”的意图而表明，即称为于一人处表明。应知，对前已分别之词再次分别，是为了显示无义理差别。

135.‘‘Ādimeta’’nti sīlapātimokkhameva vuttaṃ, kiñcāpi ganthapātimokkho adhippeto. ‘‘Pañcannaṃ vā’’ti mātikāyaṃ vuttānaṃ vasena vuttaṃ. Anajjhāpanno vāti puggalādhiṭṭhānadesanā. Porāṇagaṇṭhipade pana ‘‘‘uposathaṃ kareyyā’ti ettāvatā ñatti hoti. Yāvatatiyānussāvanā nāma ‘yassa siyā āpattī’tiādivacanattayaṃ, ante ‘dutiyampi tatiyampi pucchāmī’ti idañcāti duvidhaṃ. Tattha paṭhamaṃ āpattiṃ saritvā nisinnassa, dutiyaṃ asarantassa sāraṇattha’’nti vuttaṃ. ‘‘Vacīdvāre’’ti pākaṭavasena ujukameva vuttaṃ. Kiñcāpi kāyaviññattiyāpi karīyati, kāyakammābhāvā pana vacīviññattiyāyeva āvi kātabbā. ‘‘Saṅghamajjhe vā’’tiādi lakkhaṇavacanaṃ kira. Saṅghuposathakaraṇatthaṃ saṅghamajjhe ce nisinno, tasmiṃ saṅghamajjhe. Gaṇuposathakaraṇatthañce gaṇamajjhe nisinno, tasmiṃ gaṇamajjhe. Ekasseva santike ce pārisuddhiuposathaṃ kattukāmo, tasmiṃ ekapuggale āvi kātabbāti, ‘‘etena na kevalaṃ saṅghamajjhe evāyaṃ musāvādo sambhavati, atha kho ettha vuttalakkhaṇena asatipi ‘pārisuddhiṃ āyasmanto ārocethā’tiādividhāne gaṇuposathepi sāpattiko hutvā uposathaṃ kattukāmo anārocetvā tuṇhībhūtova karoti ce, sampajānamusāvādāpattiṃ āpajjatīti imassatthassa āvikaraṇato lakkhaṇavacanaṃ kireta’’nti vadanti takkikā. Aññathā ‘‘gaṇamajjhevā’’ti na vuttanti tesaṃ adhippāyo. Ārocanādhippāyavasena vuttanti no takkoti ācariyo. Ārocento hi saṅghassa ārocemīti adhippāyena āvi karonto saṅghamajjhe āvi karoti nāma. Attano ubhatopasse nisinnānaṃ ārocento gaṇamajjhe. Ekassevārocessāmi sabhāgassāti adhippāyena ārocento ekapuggale āroceti nāma. Pubbe vibhattapadassa puna vibhajanaṃ atthavisesābhāvadīpanatthanti veditabbaṃ.

136-7说了“诸比丘，不应每日……乃至……恶作”之后，又说“诸比丘，允许在布萨日诵巴帝摩卡”，这显示：仅在非布萨日有那恶作，但在布萨日，即使每日诵也是允许的。因此，那些比丘在十四日诵后，又在十五日诵，故说“每半月一次”。其中，以第一句显示：和合日即是布萨日。以两者禁止第八日，是为了防止每日禁止的过度扩展。所说为何义？若僧团分裂后，于月朔日和合，在该日行和合布萨者，犯两种恶作，即被两者合一而遮止，此为所说之义。否则，和合布萨非每日，若是，则应于昼夜行之。且在该半月，常规布萨非每日，若是，则应于昼夜行之。且在该半月，若常规布萨未诵，则应行和合布萨，此即所犯。是否应依例外原则来理解？不然，因为会导致不欲之过。所说为何义？在和合日行和合布萨后，再于该半月常规布萨日到来时，不应行常规布萨，此为例外。即遮止在应例外之处以外制定通则。

136-7.‘‘Na, bhikkhave, devasikaṃ…pe… dukkaṭassā’’ti vatvā ‘‘anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitu’’nti idaṃ anuposathe eva taṃ dukkaṭaṃ , uposathe pana devasikampi vaṭṭatīti dīpeti, tasmā te bhikkhū cātuddasiyaṃ uddisitvāpi pannarasiyaṃ uddisiṃsu, tenāha ‘‘sakiṃ pakkhassā’’ti. Tattha purimena sāmaggīdivaso uposathadivaso evāti dīpeti. Ubhayena aṭṭhamiṃ paṭikkhipitvā devasikaṃ paṭikkhepassa atippasaṅgaṃ nivāreti. Kiṃ vuttaṃ hoti? Bhinno ce saṅgho pāṭipadadivase samaggo hoti, tasmiṃ divase sāmaggīuposathaṃ karonto ubhayampi dukkaṭaṃ āpajjanto ubhayena ekībhūtena nivārito hotīti vuttaṃ hoti. Aññathā sāmaggīuposatho na devasiko. Ce, ahorattaṃ kātabbo. Tasmiñca pakkhe pakatiuposatho na devasiko. Ce, ahorattaṃ kātabbo. Tasmiñca pakkhe pakatiuposatho anuddiṭṭho. Ce hoti, sāmaggīuposatho kātabboti āpajjati. Na apavādanayena gahetabbattāti ce? Na, aniṭṭhappasaṅgato. Kiṃ vuttaṃ hoti? Sāmaggīdivase sāmaggīuposathaṃ katvā puna tasmiṃ pakkhe pakatiuposathadivase sampatte pakatiuposatho na kātabboti. Apavādoti. Apavāditabbaṭṭhānato aññattha ussaggavidhānaṃ nivāreti.

212“和合的范围究竟如何？”此处意为：所谓和合，即同法者之集会。而同法者，是指所有同法者，还是依住处相同而称为同法者？其中，若同法者之和合名为和合，则应期望所有分别而住者之和合。若依住处，则说为同一住处之同法者。否则，会变成“同一住处即和合”。“愿勿离我”即愿不离去。

Kittāvatānu kho sāmaggīti etthāyamadhippāyo – sāmaggī nāmesā sabhāgānaṃ sannipāto. Sabhāgā ca nāma yattakā sahadhammikā, te sabbepi honti, udāhu āvāsasabhāgatāya sabhāgā nāma hontīti. Tattha yadi sahadhammikānaṃ sāmaggī sāmaggī nāma, sabbesaṃ puthuvibhattānaṃ sāmaggī icchitabbā. Athāvasathavasena, ekāvāsasabhāgānanti vuttaṃ hoti. Aññathā ekāvāse sāmaggīti āpajjati. Mā no agamāsīti agato mā hoti.

287结界允许论之注释

Sīmānujānanakathāvaṇṇanā

138世尊先遮止依同一住处之和合，欲允许依同一界之和合，故说：“诸比丘，允许划定界。”若欲说住处之范围，则应说：“至此为同一住处，乃至同一界。诸比丘，允许划定界。”因此应知，此处并非依允许的已结之界来确定同一住处的范围，而是依近行界来确定。若问如何得知？依经藏本身，如说：“尔时，具寿优波难陀释子于两处住处安居……乃至……同一意图。”否则，若唯依同一住处而有和合，则于众多住处、非住处中不可能有和合，如此则彼前往彼住处时，于界外行布萨。这与“诸比丘，于布萨日不应前往有比丘的非住处”等经藏相违，因为即使有僧团，亦不应于非住处行布萨。若于非住处亦可得和合，则不应说“至此为和合，乃至同一住处”。因此，应知前说方式完全被后说所遮，即使依不同住处亦有和合。有人说：“如‘我们做那羯磨’说后未做等，亦观待未来，故说‘我们做’时无效。”有记载：“即使未清理界，亦可宣说界相。”最低限度为七肘半高，如象之量。若有一处相连，则不应做。此处，《随义疏》中说：“若四方四座山顶之下，有石如背石状而立，虽非同一相连，但若上方无连接，唯下方与地相连，则可视为无关紧要而宣说。因此说‘背石虽极大，亦只算作石’。若取其地下之大，则成山。”又说：“于堆土成堆处，若生草丛树木，法施长老说为山，优波帝须长老说非山。”

138. Ekāvāsagatānaṃ vasena sāmaggiṃ paṭikkhipitvā ekasīmagatānaṃ vasena anujānitukāmo bhagavā ‘‘anujānāmi, bhikkhave, sīmaṃ sammannitu’’nti āha. Atha āvāsaparicchedaṃ vattukāmo bhaveyya. Ettāvatā ekāvāso yāvatā ekāsīmā. ‘‘Anujānāmi, bhikkhave, sīmaṃ sammannitu’’nti vadeyya. Tasmā na idha anuññātabaddhasīmāvasena ekāvāsaparicchedo hoti, upacārasīmāvaseneva hotīti veditabbaṃ. Kathaṃ jānitabbanti ce? Pāḷitova, yathāha ‘‘tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṃ vasi…pe… ekādhippāya’’nti (mahāva. 364). Aññathā vassacchedoti aniṭṭhappasaṅgova, kathaṃ? Ekāvāsavaseneva ce sāmaggī, bahuāvāsaanāvāsesu na sambhaveyya. Tato so taṃ āvāsaṃ gacchanto bahiddhā uposathaṃ karoti. ‘‘Na, bhikkhave, tadahuposathe sabhikkhuko anāvāso gantabbo’’tiādi (mahāva. 181)-pāḷivirodho satipi saṅghe anāvāse uposathassa akattabbato. Anāvāsepi ce sāmaggī labbhati, ‘‘ettāvatā sāmaggī, yāvatā ekāvāso’’ti na vattabbaṃ, tasmā sabbathā purimanayo pacchimeneva paṭikkhittoti katvā nānāvāsavasenapi sāmaggīti veditabbaṃ. ‘‘Taṃ kammaṃ karomāti vatvā na akaṃsū’tiādīsu viya anāgatampi apekkhati, tasmā ‘karomā’ti vutte na vaṭṭatī’’ti vadanti. ‘‘Sīmaṃ asodhetvāpi nimittaṃ kittetuṃ vaṭṭatī’’ti likhitaṃ. Heṭṭhimakoṭiyā aḍḍhaṭṭhamaratanubbedho hatthippamāṇo. Sace eko baddho hoti, na kātabboti ettha ‘‘catūsu disāsu catunnaṃ pabbatakūṭānaṃ heṭṭhā piṭṭhipāsāṇasadise pāsāṇe ṭhitattā ekābaddhabhāve satipi pathavito uddhaṃ tesaṃ sambandhe asati heṭṭhā pathavigatasambandhamatte abbohārikaṃ katvā kittetuṃ vaṭṭati. Teneva ‘piṭṭhipāsāṇo atimahantopi pāsāṇasaṅkhyameva gacchatī’ti vuttaṃ. Pathavito heṭṭhā tassa mahantabhāve gayhamāne pabbatameva hotī’’ti anugaṇṭhipade vuttaṃ. ‘‘Cinitvā katapaṃsupuñje tiṇagumbarukkhā ce jāyanti, pabbato hotīti dhammasiritthero. Nevāti upatissatthero’’ti vuttaṃ.

214“石头”者，他们说：“由石灰制成的石头也是可以的。”应审察，因为砖已被禁止。其量为三十二婆罗的球状石块，按重量计，而非按计数计。“那根”者，指像树桩一样竖立的石头。

Pāsāṇoti ‘‘sudhāmayapāsāṇopi vaṭṭatī’’ti vadanti. Vīmaṃsitabbaṃ iṭṭhakāya paṭikkhittattā. Dvattiṃsapalaguḷapiṇḍappamāṇo tulatāya, na tulagaṇanāya. Sopīti khāṇuko viya uṭṭhitapāsāṇo.

215“乃至四、五棵树的相状”者，某些版本无“相状”一词。此处若有三种实心树、两种非实心树，应以实心树占多数为佳。又云：“坟场在此亦算作‘林’，因是自然生长故。”然而有些人说：“若四种中有两种是实心树，则可行。实心树更多或相等，亦可行。因此，即使有很多树，只要有两种实心树存在，即可行。”

Catupañcarukkhanimittamattampīti ekaccesu nimittasaddo natthi. Ettha tayo ce sārarukkhā honti, dve asārarukkhā, sārarukkhānaṃ bahuttaṃ icchitabbaṃ. ‘‘Susānampi idha ‘vanamevā’ti saṅkhyaṃ gacchati sayaṃjātattā’’ti vuttaṃ. Keci pana ‘‘catūsu dve antosārā ce, vaṭṭati. Antosārā adhikā, samā vā, vaṭṭati. Tasmā bahūsupi dve ce antosārā atthi, vaṭṭatī’’ti vadanti.

216“于后分”者，此处有人说：“由于从这些绑缚之处离开，故可行。同样，在长途道路上，因为所取之处与所到之处不同，亦可行。”

Parabhāgeti ettha ‘‘etehi baddhaṭṭhānato gatattā vaṭṭati. Tathā dīghamaggepi gahitaṭṭhānato gataṭṭhānassa aññattā’’ti vadanti.

217“每半月”者，此处有记载：“随附于半月，或半月的附属”。有些人说，因为提到“内衣湿透”，所以只有在恰好那样水量的地方才能做。而“湿透”一词，是就最低限度而言，说明河流的特征。对于这样的河流，在四个月中无论水多水少，只要水覆盖并流动之处，即使水少，站在其中做也是可以的，有些人这样说。又有人说：“因为在流动之处有河流的特征，所以从桥以下，只要有那样的水在流动，就是河流。”

Anvaddhamāsanti ettha ‘‘anubaddho addhamāso, addhamāsassa vā anū’’ti likhitaṃ. ‘‘Antaravāsako temiyatī’’ti vuttattā tattakappamāṇaudakeyeva kātuṃ vaṭṭatīti keci. Temiyatīti iminā heṭṭhimakoṭiyā nadilakkhaṇaṃ vuttaṃ. Evarūpāya nadiyā yasmiṃ ṭhāne cattāro māse appaṃ vā bahuṃ vā udakaṃ ajjhottharitvā pavattati, tasmiṃ ṭhāne appodakepi ṭhatvā kātuṃ vaṭṭatīti eke. ‘‘Pavattanaṭṭhāne nadinimitta’nti vuttattā setuto parato tattakaṃ udakaṃ yadi pavattati, nadī evā’’ti vadanti.

218“于自然池等”者，自然池等处的静止水，依自然池等的规定，即使没有间隔，也可以作为相状，如同河彼岸界相的相状一样。如果该处后来变成村落田地，则可在那里另结他界。“可举起者”谓可以取出而持取之物。

Jātassarādīsu ṭhitodakaṃ jātassarādipadesena anantarikampi nimittaṃ kātuṃ vaṭṭati nadipārasīmāya nimittaṃ viya. Sace so padeso kālantarena gāmakhettabhāvaṃ pāpuṇāti, tattha aññaṃ sīmaṃ sammannituṃ vaṭṭati. Ukkhepimanti uddharitvā gahetabbakaṃ.

219“未结界的寺院，在结界时预留近处”：注释书写道“预留未来将认定的空间”。“然而，对于已入内相者”：他们说“若有一人半心欲在内，则所有人到来便无必要，故说‘已入内相者’，且此是依随顺法而说”。“不来亦可”：注释书写道“因界未结，故不成别众”。“在另一村田站立唱说相时，以及在认定共住界时，来会并无必要”，这是所说的。“或击鼓为号”：注释书写道“说‘我们作认定的结束’”，由此成立“在那样的时候，那样是允许的”。为何如此？为了便利。即不举行大众集会之劳苦，以较少人而作便利。若结大界时有障碍，为显示仅以此量亦得安乐住，故有说“第一”者。如何得知“自此以下则不允许”？因为僧羯磨以二十众为所作之极量。若连同堪能作羯磨者，取二十一比丘，是允许的。应知仅以此量为安乐坐卧之量。若将同一相告知他人后而结，有些说也是允许的。

Abaddhasīmavihārānaṃ sīmāya upacāraṃ ṭhapetvāti ‘‘āyatiṃ sammannitabbāya okāsaṃ ṭhapetvā’’ti likhitaṃ. Antonimittagatehi panāti ‘‘ekassa upaḍḍhaṃ antokattukāmatāya sati sabbesaṃ āgamane payojanaṃ natthīti katvā ‘antonimittagatehī’ti vuttaṃ, tañca sāmīcivasenā’’ti vadanti. Anāgamanampi vaṭṭatīti ‘‘sīmāya abaddhattā vaggaṃ nāma na hotī’’ti likhitaṃ. ‘‘Aññasmiṃ gāmakhette ṭhatvā nimittakittanakāle, samānasaṃvāsakasīmāya sammannanakāle ca āgamanapayojanaṃ natthī’’ti vuttaṃ. Bherisaññaṃ vāti ‘‘sammannanapariyosānaṃ karomāti vatvā’’ti likhitaṃ, tena tādise kāle taṃ kappatīti siddhaṃ hoti. Kiṃ iminā? Sukhakaraṇatthanti mahājanasannipātanaparissamaṃ akatvā appatarehi sukhakaraṇatthaṃ. Yadi mahāsīmābandhanakāle antarāyo hoti, tattakenapi sukhavihāroti dassanatthaṃ ‘‘paṭhama’’nti vuttanti eke. Tato oraṃ na vaṭṭatīti kathaṃ paññāyatīti? Vīsativaggakaraṇīyaparamattā saṅghakammassa. Kammārahena saddhiṃ ekavīsati bhikkhū ce gaṇhāti, vaṭṭati. Tattakappamāṇaṃ sukhanisajjavasena veditabbaṃ. Tameva nimittaṃ aññepi kittetvā sace bandhanti, vaṭṭatīti eke.

220“然而，在如是结界的……界中间者，属于村田”：这是为了显示和合的分界并非依住处而定，而是唯依界而定。“将可移动的相石安置后”：这是就移动相而说的。从此以下为要义次第——他们不能废除：指那些未察觉不别住者，心想“我们将废除共住界”而作努力，却不能废除。“一宝石量”：因易知中间故说。即使仅一指节量也是允许的。从破界开始结，是惯行。由依惯行而作，则得离迷惑。在“小屋”中：指尖顶屋、地屋。“如臼”：指如地臼般的小坑。“于门前”：有些说是就地屋而言。“不向下入”：因在墙内侧安置相而唱说，故不向下入于空中，意指在上方所造的殿堂。“附着于墙”：指依附于墙者。据说这些附着于墙者，不被称为“同一结”。整个殿堂是否属于界内？无论是否同一结。所谓多罗树根山，是渐次细小的。空中悬岩：指无围的悬岩。有孔的石，即是窟。内窟：指山的内窟。然而，关于门，后面说“从内”，其意是无论如何，以界外的窟而向下入。

‘‘Evaṃbaddhāsu pana…pe… sīmantarikā hi gāmakhettaṃ bhajatī’’ti na āvāsavasena sāmaggīparicchedo, kintu sīmāvasenevāti dassanatthaṃ vuttaṃ. ‘‘Nimittupagapāsāṇe ṭhapetvā’’ti sañcārimanimittassa tapparato vuttaṃ. Ito paṭṭhāya gaṇṭhipadakkamo hoti – na sakkhissantīti te avippavāsaṃ asallakkhetvā ‘‘samānasaṃvāsakameva samūhanissāmā’’ti vāyāmantā samūhanituṃ na sakkhissanti. ‘‘Ekaratanappamāṇā’’ti suviññeyyantarā hotīti katvā vuttaṃ. Ekaṅgulamattampi vaṭṭateva. Khaṇḍasīmato paṭṭhāya bandhanaṃ āciṇṇaṃ. Āciṇṇakaraṇena vigatasammoho hotīti. Kuṭigeheti kuṭighare bhūmighare. Udukkhalaṃvāti bhūmiudukkhalaṃ viya khuddakāvāṭaṃ. ‘‘Pamukhe’’ti bhūmikuṭiṃ sandhāya vuttanti eke. Heṭṭhā na otaratīti bhittito oraṃ nimittāni ṭhapetvā kittitattā heṭṭhā ākāse na otarati, upari kate pāsādeti attho. Bhittilaggeti bhittinissitake. Ime kira bhittilaggāpi ‘‘ekābaddhā’’ti na vuccanti. Sabbo pāsādo sīmaṭṭho hotīti ekābaddho vā hotu, mā vā. Tālamūlakapabbato nāma anupubbena tanuko. Ākāsapabbhāranti aparikkhepapabbhāraṃ. Susirapāsāṇo nāma leṇaṃ hoti. Antoleṇanti pabbatassa antoleṇaṃ. Dvāraṃ pana sandhāya parato ‘‘orato’’ti vuttaṃ, sabbathāpi sīmato bahileṇena otaratīti adhippāyo.

221“净化大界后”：意指界内的，即使远去的，也是属于界的，与界相连的，因此不应忽略它而住立，这是意旨。若是如此，则应说“除去其所依附者后，可作羯磨”。《大注》中也仅说“净化界后应作”这么些。有些说大长老们也仅说“应净化”。又有文句作“或净化大界后应作羯磨”。且后面将说“依所说的方法”，因此有些说共通文句才是善美的。于前一种方式中：意指从破界起立后，在大界中低下的情况。令举出后而作，是不允许的。何以故？因在内故。有些说树下的地中根，即是破界，或是无记事。“然而，若从中间截断，住于大界的根即属于大界，住于破界的根即属于破界，因不被彼所系属的地味等所摄持”，这是所说的。“在界后生起的树上坐下作羯磨，是允许的，如在后界所造的家中”，这样说后，又给出理由：“在结时已存在的树上坐下而作，是不允许的，因不入于上界故”。若如此，则结时并无再攀登，仅在已结时才攀登，这便成过失。然而，后生起的树因系属于彼，故已入界数；同样，先前已存在的树也应如此理解。由“任何”一语，草等也被包含。大长老们也是净化草后才作的。

Mahāsīmaṃ sodhetvāti sīmaṭṭhaṃ dūragatampi sīmagataṃ sīmasambandhaṃva, tasmā taṃ anāmasitvā ṭhātabbanti adhippāyo. Yadi evaṃ ‘‘tannissitakaṃ apanetvā kammaṃ kātuṃ vaṭṭatī’’ti vattabbaṃ. Mahāaṭṭhakathāyampi ‘‘sīmaṃ sodhetvā kātabba’’nti ettakameva vuttaṃ. Mahātherāpi ‘‘sodhetabba’’micceva vadantīti eke. ‘‘Mahāsīmaṃ sodhetvā vā kammaṃ kātabba’’nti ca pāṭho atthi. ‘‘Vuttanayenevā’’ti ca parato vakkhati, tasmā sādhāraṇapāṭhova sundaroti eke. Purimanayepīti khaṇḍasīmāya uṭṭhahitvā mahāsīmāya onatepīti attho. Ukkhipāpetvā kātuṃ na vaṭṭati. Kasmā? Anto ṭhitattā. Rukkhassa heṭṭhā pathavigataṃ mūlaṃ khaṇḍasīmāva hoti, abbohārikaṃ vāti apare. ‘‘Majjhe pana chinne mahāsīmāya ṭhitamūlaṃ mahāsīmameva bhajati, khaṇḍasīmāya ṭhitaṃ khaṇḍasīmameva bhajati tadāyattapathavirasādīhi anuggahitattā’’ti vuttaṃ. ‘‘Sīmāya pacchā uṭṭhitarukkhe nisīditvā kammaṃ kātuṃ vaṭṭati pacchāsīmāyaṃ katagehe viyā’’ti vatvā ‘‘bandhanakāle ṭhitarukkhe nisīditvā kātuṃ na vaṭṭati uparisīmāya agamanato’’ti kāraṇaṃ vadanti. Evaṃ sati bandhanakāle puna ārohaṇaṃ nāma natthi, bandhitakāle eva āruhatīti āpajjati. Pacchā uṭṭhitarukkho pana tappaṭibaddhattā sīmasaṅkhyameva gato, evaṃ pubbe uṭṭhitarukkhopīti gahetabbaṃ. ‘‘Yaṃ kiñcipī’’ti vacanato tiṇādipi saṅgahitaṃ. Mahātherāpi tiṇaṃ sodhetvāva karontīti.

140因为从中间有角，所以说“从角到角”。他们说：“由于是无心的，也犯戒。” “Pārayatī”的意思是覆盖。那个是什么？是界。“‘最末的……携带’——因此，下方的船不算在内，这样说”，有些人这样说，那是不合理的，因为在第二波罗夷的船载货物章节中，那也是被允许的。有些人说：“是按中等身材男子的负重份量说的。” 由于比丘尼们不可能有河对岸的界，所以“一位比丘尼前往河对岸”所说的过失的避免，这是论师的推论。两处都用了“dhuva”这个词。因此，为了避免诵戒的障碍，诵戒日被决定性地说了。在这里，船是指尺寸合适、通用的、有柱的船，而不是筏子，这是论师的推论。意思是砍了树做的。如果是一个村田，所有界标之内的比丘都应被置于伸手可及的范围内，然后进行羯磨。如果是不同的村田，不来也可以。仅仅在两岸提及界标，并不包括岛，因此，在岛上必须提及界标。他们说：“坐在河下游的比丘会破坏羯磨。因为河只是在上游。”

140. Yasmā majjhato koṇaṃ hoti, tasmā ‘‘koṇato koṇa’’nti vuttaṃ. ‘‘Āpattiñca āpajjati acittakattā’’ti vadanti. Pārayatīti ajjhottharati. Kā sā? Sīmā. ‘‘Yā sabbantimena…pe… vahatī’’ti tato heṭṭhimā nāvāsaṅkhyaṃ na gacchatīti katvā vuttanti eke, taṃ na yuttaṃ dutiyapārājike nāvaṭṭhabhaṇḍādhikāre tassāpi adhippetattā. Majjhimapurisassa bhārappamāṇena vuttanti eke. Bhikkhunīnampi nadīpārasīmāsambhavato tāsaṃ ‘‘ekā vā nadīpāraṃ gaccheyyā’’ti vuttadosapariharaṇatthanti ācariyassa takko. Ubhayatthāpi dhuva-saddo gahito. Tena uposathantarāya pariharaṇatthaṃ uposathadivaso niyamatova vutto. Ettha ca nāvā nāma pamāṇayuttā sabbasādhāraṇā thambhanāvā adhippetā, na kullanāvāti no takkoti ācariyo. Rukkhaṃ chinditvā katoti attho. Sace ekaṃ gāmakhettaṃ, sabbanimittānaṃ anto ṭhite bhikkhū hatthapāsagate katvā sammannitabbā. Nānāgāmakhettaṃ ce, anāgamanampi vaṭṭati. Ubhayatīre nimittakittanamattena dīpako saṅgahito na hoti, tasmā dīpake nimittāni kittetabbāneva. ‘‘Nadiyā heṭṭhā nisinnabhikkhu kammaṃ kopeti. Upariyeva hi nadī hotī’’ti vadanti.

298界之开许解说终。

Sīmānujānanakathāvaṇṇanā niṭṭhitā.

299布萨堂等解说

Uposathāgārādikathāvaṇṇanā

141因为说“若僧团希望，精舍……乃至……窟”，所以不仅在地面上，在精舍等的上方，界也被允许，因为布萨羯磨是主要的，这已成立。若问：如何知道界是以布萨为主要？因为是以布萨为主题而开许的，在羯磨中，仅说“共住”就已足够，却另外说“同一布萨”。有记载说：“除了布萨，其余的羯磨称为共住。”“除去一个后”是圣典的文句。

141. ‘‘Yaṃ saṅgho ākaṅkhati vihāraṃ vā…pe… guhaṃ vā’’ti vacanato na kevalaṃ pathaviyaṃyeva, vihārādīnaṃ uparipi sīmā anuññātā hoti uposathakammapadhānattāti siddhaṃ. Tappadhānā sīmāti kathaṃ paññāyatīti ce? Tadadhikārānuññātattā, sammutiyaṃ ‘‘samānasaṃvāsā’’ti ettāvatā siddhe visuṃ ‘‘ekūposathā’’ti vacanato ca. ‘‘Uposathaṃ ṭhapetvā sesakammāni samānasaṃvāsā nāmā’’ti likhitaṃ. ‘‘Ekaṃ samūhanitvā’’ti pāḷipāṭho.

142“已安居者”是就同一界内和合的情况说的。否则，若在不同界内，则以能听到为度；若在同一界内，但离开了伸手可及的范围而住，也以能听到为度，这会导致不期望的结论。在那里，“已羯磨的或未羯磨的”是指布萨堂的羯磨，不是指界的羯磨。如何知道？从主题、从后面的授欲规定、从授清净规定可知。其中，前一个理由遮止前一个不期望的结论，后一个理由遮止后一个，应如此理解。“布萨口”是指布萨的场所。有记载说：“‘布萨口’是指布萨堂的场所。” 任何界标都可以提及，这如何知道？因为只说“首先应提及界标，提及界标后”这么多。若问：因为首先说了，所以就不说了吗？那不是理由，因为佛陀的说法没有懈怠。有些人说：在取消界的时候，必须先取消布萨堂，然后取消界才能成功。那是不合理的，因为未结界的布萨堂羯磨是成立的，这是论师的推论。“布萨口”是指布萨堂的入口，这是诸论师说的。布萨口的界标提及，应按照界中所说的方法来做。有些人说：一个人也可以提及。“无论是殿堂，或是凉亭等中的任何一个，但在羯磨语中，必须说‘布萨口’。”他们这样说。有记载说：“古寺是指根本寺院。” 说“如瓶量”，这即是特征。

142.Katovassāti ekasīmāya samagge sandhāya vuttaṃ. Aññathā nānāsīmāyaṃ ṭhitānaṃ savanaṃ pamāṇaṃ, ekasīmāyapi hatthapāsaṃ muñcitvā ṭhitānaṃ vā savanameva pamāṇanti aniṭṭhaṃ āpajjati. Tattha sammatāya vā asammatāya vāti uposathāgārasammutiyā, na sīmāsammutiyā. Kathaṃ paññāyatīti? Adhikārato, parato chandadānapaññattito, pārisuddhidānapaññattito ca. Tattha purimaṃ kāraṇaṃ purimaṃ aniṭṭhaṃ nivāreti, pacchimaṃ pacchimanti veditabbaṃ. Uposathamukhanti uposathaṭṭhānaṃ. ‘‘Uposathamukhassāti uposathāgāraṭṭhānassā’’ti likhitaṃ. Yāni kānici nimittāni kittetuṃ vaṭṭetīti idaṃ kathaṃ paññāyatīti? ‘‘Paṭhamaṃ nimittā kittetabbā nimitte kittetvā’’ti ettakameva vuttattā. Paṭhamaṃ vuttattā na vuccantīti ce? Taṃ pana akāraṇaṃ, na hi buddhānaṃ desanāya ālasiyaṃ atthi. Sīmāsamūhananakāle uposathāgāraṃ samūhanitvāva sīmāsamūhananaṃ ijjhatīti eke. Taṃ ayuttaṃ abaddhāya sīmāya uposathāgārasammutisiddhitoti no takkoti ācariyo. Uposathamukhanti uposathāgārassa mukhanti ācariyā. Uposathamukhassa nimittakittanā sīmāya vuttanayena kātabbā. Ekenāpi kittetuṃ vaṭṭatīti eke. ‘‘Pāsādo vā hotu, maṇḍapādīsu vā aññataro. Kammavācāya pana ‘uposathamukha’micceva vattabba’’nti vadanti. ‘‘Porāṇako āvāso nāma mūlāvāso’’ti likhitaṃ. Vadati ghaṭamattā iti hi lakkhaṇaṃ.

302不分离界之开许解说

Avippavāsasīmānujānanakathāvaṇṇanā

143-4“Manamhi vūḷho”是另一种读法。此处“manamhi vūḷho”意为“我被慢心所载”。除开村落与村落近郊，即除去称为内宅的村落与村落近郊。有些人说：“‘村落’是就围起来的村落而言，‘村落近郊’是就未围起来的而言”，但这与注释书相违。因此，“村落”是就住宅、街道等而言，“村落近郊”是就适合围栅之处而言。然而，此处有多种读法。那又如何？应仔细审察圣典与注释书，依其相合之处而取。比丘们的前甘马语无效，是指在将村落与村落近郊包含在内而共住界已结的情况下，于其上再作不离界决意时是合理的。但若唯是纯林野被决意，那里为何无效？若说此处“除开村落与村落近郊”一语无意义？答：虽如此，但由于会导致漏失宣告的过失，此语是必须说的。正是以此意趣，可能说“前甘马语无效”。或者说，是在一种意义上，两种甘马语不并存。若因“他们彼此不成为对方甘马中的满数者”而说，则两个别住僧团也应适用此法则？不适用，因为已允许接受与储存，因为辱骂等缘无差别，且因为仅期待甘马的舍置。Tassā 指比丘尼僧团。“不令甘马语成别众”意为不破坏甘马。此处，即“除开村落”这一句。“若比丘们的不离界不涵盖村落与村落近郊，那为何在村落结界的时侯决意不离？”所写为：“依惯例，而非期待任何其他意义。”“因为从意义上说，它即使在外也未结”这样说。有人说：因为在村内所结的共住界不算入村落之数，所以如此。其意思是：它只算入界之数，即算入不离界之数。然而，此处应审察：在包含村落的已结界中，再作不离决意时，应在林野处站立而作不离甘马语，还是在村落中站立而作？即使在村落中站立而作，也遍满于净地。若说因顺合于界外站立决意的过失，不应在不净地站立而作，此非正理；舍界时也是如此，这是导师的说法。在片界中站立而作不离界等之中，据说大界被称为“不离界”。

143-4. ‘‘Manamhi vūḷho’’ti vā pāṭho. Tattha manamhi vūḷhoti manaṃ vūḷho amhīti attho. Ṭhapetvā gāmañca gāmūpacārañcāti antaragharasaṅkhātaṃ gāmañca gāmūpacārañca ṭhapetvā. Keci ‘‘parikkhittaṃ gāmaṃ sandhāya ‘gāma’nti vuttaṃ, aparikkhittaṃ sandhāya ‘gāmūpacāra’’nti vadanti, taṃ pana aṭṭhakathāya virujjhati. Tasmā nivesanaracchādayo sandhāya gāmaṃ, parikkhepārahaṭṭhānāni sandhāya ‘‘gāmūpacāra’’nti ca vuttaṃ. Ettha pana anekadhā paṭhanti. Kiṃ tena, pāḷiñca aṭṭhakathañca suṭṭhu upaparikkhitvā yathā samenti, tathā gahetabbaṃ. Bhikkhūnaṃ purimakammavācā na vaṭṭatīti gāmagāmūpacāre antokatvā samānasaṃvāsakasīmāya sammatāya upari avippavāsasīmāsammutiyaṃ yujjati. Yattha pana kevalaṃ araññaṃyeva sammataṃ, tattha kathaṃ na vaṭṭatīti. Tattha ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti vacanaṃ na sātthakanti ce? Vuccate – evametaṃ, kintu anussāvanahānippasaṅgato taṃ vacanaṃ vattabbamevāti imināva adhippāyena ‘‘purimakammavācā na vaṭṭatī’’ti vuttaṃ siyā. Ekasmiṃ vā atthe kammavācādvayaābhāvatoti vuttaṃ. ‘‘Na hi te aññamaññassa kamme gaṇapūrakā hontī’’ti vuttattā ubhinnaṃ nānāsaṃvāsakasaṅghānampi ayameva vidhi āpajjeyyāti ce? Nāpajjati paṭiggahasannidhīnaṃ anuññātattā, omasanādipaccayā avisesato, kammapaṭippassaddhimattāpekkhatāya ca. Tassāti bhikkhunisaṅghassa. Na kammavācaṃ vaggaṃ karontīti kammaṃ na kopentīti attho. Etthāti ṭhapetvā gāmanti ettha. ‘‘Yadi bhikkhūnaṃ avippavāsasīmā gāmañca gāmūpacārañca na otarati, atha kasmā gāme sīmābandhanakāle avippavāsaṃ sammannantīti ce? Āciṇṇakappena, na tato aññaṃ kañci atthaṃ apekkhitvā’’ti likhitaṃ. ‘‘Atthato hi sā bahiddhāpi abaddhā eva hotī’’ti vuttaṃ. Antaragāme baddhā samānasaṃvāsasīmā yasmā gāmasaṅkhyaṃ na gacchati, tasmāti eke. Sopi sīmāsaṅkhyameva gacchatīti avippavāsasīmāsaṅkhyaṃ gacchatīti attho. Idaṃ panettha vicāretabbaṃ – gāmaṃ antokatvā baddhāya sīmāya puna avippavāsasammutiyaṃ araññapadese ṭhatvā avippavāsakammavācā kātabbā, udāhu gāme ṭhatvāti? Gāme ṭhatvā katāyapi kappiyabhūmiyā pharatīti. Bahisīme ṭhitasammatadosānulomattā akappiyabhūmiyaṃ ṭhatvā na kātabbāti no takko, esa nayo samūhananepīti ācariyo. Khaṇḍasīmāyaṃ ṭhatvā avippavāsasīmātiādīsu mahāsīmā kira ‘‘avippavāsasīmā’’ti vuttā.

146“若大德对此界之共住、同一伍波萨他的舍置认可，请默然”——此读法见于暗部本与某些锡兰本。有些写为“samugghāto etissā sīmāyā”在前，有些写为“etissā sīmāya samugghāto”。

146. ‘‘Yassāyasmato khamati etissā sīmāya samānasaṃvāsāya ekūposathāya samugghāto, so tuṇhassā’’ti andhakapotthake, sīhaḷapotthakesu ca kesuci pāṭho atthi. Kesuci ‘‘samugghāto etissā sīmāyā’’ti paṭhamaṃ likhanti, kesuci ‘‘etissā sīmāya samugghāto’’ti ca.

305村界等论注释

Gāmasīmādikathāvaṇṇanā

147Sā ca 指那以划分而给的村落界与另一种。若问“哪种？”则说“自然村落”等。它们如同已结界，意思是：它既是，另一种也是。正因如此，才用单数“得三衣不离护”，有人说这不合理，因为两者都是村落。也有人说“它们是，得”用复数。对于所说“它及另一种”，有人说“中间划分而给的村落界与自然村落等是不分的”。“Bhikkhuvasatī”是读法，也写为“vasantī”。因说“从其站立之处”，单数才合理。诸比丘，一切河非界，这是遮止哪种界？导师们说：遮止已结界，因为会落入十一种失坏界之一。若先已结界，后来才有河等，则会有遮止的过失，因此只遮止未结界。正如一切村落是村落界，一切河非界。然而，导师说：这是为了显示界的不同，即各个比丘的水掷界为界，此非正理。而“从中等人周围水掷所及”一语，是为了显示在一条河中，四众等僧团各自别行四众应作等甘马时之界限。导师们说：也为了显示三衣离与不离的界限，如同七肘间界的界限显示。因此，即使没有水掷界限，在河内行甘马也是有效的，这已成立。

147.Sācāti sā paricchinditvā dinnagāmasīmā ca itarā ca. Sā katamāti ce? ‘‘Pakatigāmā’’tiādimāha. Baddhasīmāsadisāyeva hontīti sā ca hoti itarā ca hotīti adhippāyo, tasmāyeva ‘‘ticīvaravippavāsaparihāraṃ labhatī’’ti ekavacanaṃ kataṃ, taṃ na yuttaṃ ubhinnampi gāmattāti eke. ‘‘Honti, na labhantī’’ti ca bahuvacanampi karontīti. ‘‘Sā ca itarā cā’’ti vuttā ‘‘majjhe bhinditvā dinnagāmasīmā pakatigāmādayo abhinnā’’ti ca vadanti. ‘‘Bhikkhuvasatī’’ti pāṭho, ‘‘vasantī’’ti ca likhitaṃ. ‘‘Athassa ṭhitokāsato’’ti vuttattā ekavacanameva yuttaṃ. Sabbā, bhikkhave, nadī asīmāti kataraṃ sīmaṃ paṭikkhipati? Baddhasīmaṃ, ekādasavipattisīmaññatarappasaṅgatoti ācariyā. Sace paṭhamaṃ sīmāya baddhāya pacchā nadiādayo honti, paṭikkhepoti pasaṅgo āpajjati, tasmā abaddhasīmameva paṭikkhipati. Yathā sabbo gāmo gāmasīmā, tathā sabbā nadī asīmā. Kintu tassa tassa bhikkhuno udakukkhepasīmāti sīmānānattaṃ dassetīti no takkoti ācariyo. Yaṃ majjhimassa purisassa samantā udakukkhepāti pana ekissā nadiyā catuvaggādīnaṃ saṅghānaṃ visuṃ catuvaggakaraṇīyādikammakaraṇakāle sīmāparicchedadassanatthaṃ vuttaṃ. Ticīvarena vippavāsāvippavāsaparicchedadassanatthampi sattabbhantarasīmāya paricchedadassanaṃ viyāti ācariyā, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kammaṃ kātuṃ vaṭṭatīti siddhaṃ.

228然而，此中有差别：若在船上来，则依船中所说的方法；若在商队中来，则依商队中所说的方法。若他安住超过四月，应依村落中所说的方法了知三衣不离。其中也有此差别：若商队在水掷范围内，有人说以水掷界为量；导师们说以商队本身为量。然而，在此“若有众多比丘”等处，因欲表达有些行决意伍波萨他、有些行众伍波萨他、有些行僧伍波萨他，故不说“众多僧团”而说“比丘们”。而“不足则无效”处，伍巴提萨长老说是因为可能发生界混杂。因为正在安置时，不足者不应被安置。也有说“不安置也是可以的”。而“在行进中”处，写为“在不超出水掷量而回转时，可以作”。至于“其他界的通知”等，是因害怕从界而来的甘马失败而说，还是因害怕从众而来？因同一甘马不可能在不同界中，故是从界而说。也有人说，因同一甘马不可能由位于不同界的僧团完成，故是从众而说。但此非正理，因为会落入“漏失听闻”所说的过失。导师说：因为在一个界中，若不完成一个甘马，即是漏失。

Ayaṃ pana viseso – tattha nāvāgato ce, nāvāyaṃ vuttanayena. Satthagato ce, satthe vuttanayena. So ce atirekacātumāsaniviṭṭho, gāme vuttanayena ticīvarāvippavāso veditabbo. Tatthāpi ayaṃ viseso – sace sattho udakukkhepassa anto hoti, udakukkhepasīmāpamāṇanti eke. Satthova pamāṇanti ācariyā. Sace panettha bahū bhikkhūtiādimhi keci adhiṭṭhānuposathaṃ, keci gaṇuposathaṃ, keci saṅghuposathanti vattukāmatāya ‘‘bahū saṅghā’’ti avatvā ‘‘bhikkhū’’ti vuttaṃ. Ūnakaṃ pana na vaṭṭatīti ettha sīmāsambhedasambhavatoti upatissatthero. Ṭhapente hi ūnakaṃ na ṭhapetabbaṃ. ‘‘Aṭhapetumpi vaṭṭati evā’’ti vuttaṃ. Gacchantiyā panāti ettha ‘‘udakukkhepamanatikkamitvā parivattamānāya kātuṃ vaṭṭatī’’ti likhitaṃ. Aññissā sīmāya ñattītiādi kiṃ sīmato kammavipattibhayā vuttaṃ , udāhu parisatoti? Ekakammassa nānāsīmāya asambhavato sīmatoti. Ekakammassa nānāsīmaṭṭhasaṅghena asambhavato parisatotipi eke. ‘‘Savanaṃ hāpetī’’ti vuttadosappasaṅgatoti no takko. Ekissā hi sīmāya ekaṃ kammaṃ aniṭṭhapento hāpetīti ācariyo.

229“外岸所生之树，其枝伸入河中”等句中，以及“在河岸打桩”等句中，又“若桥或桥墩等立于外岸”等句中，所谓“净界”是指将村界内的伸手范围纳入。在片界中，可将树与片界分离而作。何以故？因系于岸上树的船，其依处为村。“触及两岸村界而立的桥，可与触及片界及大界而立的树相比拟”，亦有如此记载。其中，首先应如此审察：在如是处所作之业，是算作于河中所作，还是算作于村界中所作，抑或算作两处？若算作于河中所作，则只应净水掷界，不应净另一界。若算作于村界中所作，则不应净水掷界。若算作两处所作，则会导致“于二界中可作同一业”这一非所欲之过。由此，亦会导致“于另一界作动议，于另一界作随说”以及“以片界大界处之身和合而作业”等非所欲之过？于此答言：如所说之业，算作两处所作，但不会导致如所说之非所欲过。何以故？诸师言：“因动议与随说各各于每一界中生起，或诸作务比丘各各立于每一界中故。”然而，以能于两处皆站立故，此非正因。以于合一状态之界处所作故，此为不动之因。盖于合一状态之二河中村界，可作业故。若于七家内界中有河、海或生池，立于其中之比丘，不算作立于七家内界中。若其中有未达河等相之岛、石或树，则算入七家内。若彼处为人所用之处，则算入村田。属何村田？诸师言：人从何处往来，若皆往来，则各各算入别别村田。

Bahinaditīre jātarukkhassa antonadiyaṃ paviṭṭhasākhāya vāti ettha ca naditīre khāṇukaṃ koṭṭetvāti ettha ca sace pana setu vā setupādā vā bahitīre patiṭṭhitāti ettha ca sīmāsodhanaṃ nāma gāmasīmaṭṭhe hatthapāsānayanaṃ. Khaṇḍasīmāya uṭṭhitarukkhato viyojetvā kātuṃ vaṭṭati. Kasmā? Tīraṭṭhe rukkhe baddhanāvāya gāmo ādhāroti. ‘‘Ubhatobhāgena gāmasīmaṃ phusitvā ṭhitasetu khaṇḍasīmāmahāsīmāyo phusitvā ṭhitarukkhena upametabbo’’ti ca likhitaṃ. Tattha purimanaye tāva idaṃ vicāretabbaṃ – tādise ṭhāne katakammaṃ kiṃ nadiyaṃ katasaṅkhyaṃ gacchati, udāhu gāmasīmāyaṃ, atha ubhayatthāti? Kiñcettha taṃ ce nadiyaṃ katasaṅkhyaṃ gacchati, udakukkhepasīmāva sodhetabbā, na itarā. Atha gāmasīmāyaṃ katasaṅkhyaṃ gacchati, udakukkhepasīmā na sodhetabbā. Yadi ubhayattha katasaṅkhyaṃ gacchati, dvīsu sīmāsu ekakammaṃ kātuṃ vaṭṭatīti aniṭṭhappasaṅgo āpajjati. Tato ‘‘aññissā sīmāya ñatti, aññissā anussāvanā hotī’’ti idañca ‘‘khaṇḍasīmāmahāsīmaṭṭhānaṃ kāyasāmaggiyā kammaṃ kātuṃ vaṭṭatī’’ti idañcāniṭṭhaṃ āpajjatīti? Ettha vuccate – yathāvuttaṃ kammaṃ ubhayattha katasaṅkhyaṃ gacchati, na ca yathāvuttaṃ aniṭṭhaṃ āpajjati. Kasmā? ‘‘Ñattianussāvanānaṃ ekekasīmāyaṃ pavattattā, kārakabhikkhūnaṃ vā ekekasīmāyaṃ ṭhitattā’’ti vadanti. Ubhayatthāpi ṭhātuṃ sakkuṇeyyatāya pana taṃ akāraṇaṃ. Ekībhāvaṃ upagatasīmaṭṭhāne katattāti idaṃ acalakāraṇaṃ. Ekībhāvaṃ upagatāsu hi dvīsu nadīgāmasīmāsu kammaṃ kātuṃ vaṭṭatīti ca. Sattabbhantarasīmāyaṃ ce nadī hoti, samuddo vā, jātassaro vā. Tesu ṭhitabhikkhu sattabbhantarasīmāyaṃ ṭhitasaṅkhyaṃ na gacchati. Tattha ce nadiādilakkhaṇaṃ appatto dīpako, pāsāṇo, rukkho vā hoti, sattabbhantarasaṅkhyaṃ gacchati. Manussehi vaḷañjanaṭṭhānaṃ ce taṃ hoti, gāmakhettasaṅkhyaṃ gacchati. Kataragāmakhettaṃ? Yato manussā sañcaranti, sabbe ce sañcaranti, visuṃ gāmakhettasaṅkhyaṃ gacchatīti ca ācariyā.

230于后一种情况，若桥未触及河相处而立，则算入村界。若彼处有一村，则净彼村；若两岸有二村，则应净二村而作业。如是作者，即于两处皆作。依此理，于二河及生池中，一业成就应知。此理于片界及大界亦可得。若桥触及河相处而立，则水掷界亦应净。

Pacchimanaye sace setu nadīlakkhaṇaṭṭhānaṃ aphusitvā ṭhito, gāmasīmāsaṅkhyaṃ gacchati. Tattha eko ce gāmo, taṃ sodhetvā, dvīsu tīresu sace dve, dvepi gāme sodhetvā kammaṃ kātabbaṃ. Evañhi kataṃ ubhayatra kataṃ hoti. Iminā nayena dvīsu nadīsu, jātassaresu ca ekakammapasiddhi veditabbā. Ayaṃ pana nayo khaṇḍasīmāmahāsīmānampi labbhateva. Sace setu nadīlakkhaṇaṭṭhānaṃ phusitvā ṭhito, udakukkhepasīmāpi sodhetabbā.

231唯界之同一性，虚空住者离去已；

Sīmānameva cekattaṃ, vehāsaṭṭhaṃ vinā gato;

232了知一业已，从界可指示此。

Viditvā ekakammassa, sīmato idamādise.

233一界、二界或三界、四界；

Ekasīmaṃ dvisīmaṃ vā, tisīmaṃ catusīmakaṃ;

234彼有一业，众中可有忿怒。

Ekakammaṃ siyā tassa, kopo parisato siyāti.

235然此处有差别：于河中作时，水掷界外之树等关联为无定量。于村中作时，河中关联之树，立于水掷界外之比丘为无定量，自此以内为定量。于已结界中，关联之树，立于已结界之比丘为定量，应知。因此故说“应净界而作业”。又“若桥或桥墩等立于外岸，则不可作业”之语，亦如于彼岸等，唯应作全界之净，此应审察。又“于大雨时”等句中，此处所谓大雨，应知如四月雨。故若四月唯大雨，则一切被洪流淹没之处皆为河。若一次大雨之洪流持续四月，或流动，则立于外岸之洪流所淹没之处，一切皆为河。从淹没河而流之处开始，即彼河或他河或前所未有之处，依自之流动而达河相，从淹没而流之处开始，即可。所谓“淹没村邑界”，是就四月持续而言。有记载：“于不可行之道，即当日不能往返者。”然于《暗部注》所说者，不应取。何以故？于河亦有彼过之故。于“葫芦等”句中，此中“等”字亦摄莲花、青莲等。一切为未生池，唯算入村界。其义为：若由彼等所作，则算入村界；或若由周围岸上诸村所作，则算入一切村；或若为与他村田无关之处，则算入别别村界。

Ayaṃ panettha viseso – nadiyaṃ karontānaṃ udakukkhepato bahi rukkhādisambandho appamāṇaṃ. Gāme karontānaṃ nadiyaṃ sambandharukkhassa udakukkhepato bahi ṭhitabhikkhu appamāṇaṃ, tato oraṃ pamāṇaṃ. Baddhasīmāya sambandharukkhassa baddhasīmāya ṭhitabhikkhu pamāṇanti veditabbaṃ, teneva vuttaṃ ‘‘sīmaṃ sodhetvā kammaṃ kātabba’’nti. ‘‘Sace pana setu vā setupādā vā bahitīre patiṭṭhitā kammaṃ kātuṃ na vaṭṭatī’’ti vacanampi pārohādīsu viya sakalasīmāsodhanameva kātabbanti sādheti, vīmaṃsitabbaṃ. Ativuṭṭhikāle panāti ettha ativuṭṭhi nāma yathā cātumāsikāyāti veditabbā, tasmā catumāsaṃ ativuṭṭhiyeva sace hoti, sabbopi oghena otthaṭokāso nadī eva. Atha ekissāpi ativuṭṭhiyā ogho catumāsaṃ tiṭṭhati, sandati vā, bahitīre patiṭṭhitaoghena otthaṭokāso sabbopi nadī eva. Nadiṃ ottharitvā sandanaṭṭhānato paṭṭhāyāti tameva vā nadiṃ aññaṃ vā apubbaṃ vā padesaṃ attano pavattavasena nadilakkhaṇappattaṃ ottharitvā sandanaṭṭhānato paṭṭhāya vaṭṭati. Gāmanigamasīmaṃ ottharitvāti catumāsappavattiṃ sandhāya vuttaṃ. ‘‘Agamanapatheti tadahu gatapaccāgataṃ kātuṃ asakkuṇeyyake’’ti likhitaṃ. Yaṃ pana andhakaṭṭhakathāyaṃ vuttaṃ, taṃ na gahetabbaṃ. Kasmā? Nadiyampi taṃdosappasaṅgato. Tipusakādīti ettha ādi-saddena kamaluppalādīnipi saṅgahaṃ gacchanti . Sabbopi ajātassaro hoti, gāmasīmāsaṅkhyameva gacchatīti yehi kataṃ, tesaṃ gāmasīmāsaṅkhyaṃ vā, samantato tīraṭṭhagāmehi ce kataṃ, sabbagāmasaṅkhyaṃ vā, aññehi gāmakhettehi asambandhaṭṭhānaṃ ce, visuṃgāmasīmāsaṅkhyaṃ vā gacchatīti attho.

148「Saṃsaṭṭhaviṭapā」（枝蔓交错）以此显示其相近，以此说明该处的界相重叠，故说「重叠（sambheda）」。而它（界）在扩展时会造成界相混杂，由于将已结之界的位置包含在内，故应说为「部分重叠之界（ekadesabaddhasīmā）」，从而产生混杂的过患。「诸比丘，不可将界与界重叠」于此，有些人赞同这样的意图：「先结之界，后结之界不可与之重叠」。由于在先结的如法界中并无重叠，此意图才符合「覆盖（ajjhottharaṇa）」之义，因此后结之界不可重叠先结之界。因为若不先在先结之界的中间空出界相（sīmantarika），全部或部分将界相包含在内而作结界，这才名为「重叠」；将他人所结之界全部或部分将界相包含在内，这才名为「覆盖」，故世尊说：「结界者应留出界中间空隙」等。其义为：留出先结之界的中间空隙作为后结之界的界相，然后再结界。这两种失败情况在比丘与比丘尼界中不会互相发生。而「它扩展时会造成界相混杂」，此处仅是造成界相混杂而已。「于此所作的甘马无效」，有些人这样说，那是不合理的，因为说明了折枝、剥皮、净界等（仍有效）。这一切应当仔细思择，依止重师传承而取其当取者，舍弃其余。

148.Saṃsaṭṭhaviṭapāti iminā āsannattaṃ dīpeti, tena padesasambhindanā idha sambhedoti dīpeti. So pana vaḍḍhanto sīmāsaṅkaraṃ karotīti baddhasīmaṭṭhānappavesanavasena ‘‘ekadesabaddhasīmā’’ti vattabbato saṅkaradoso hoti. Na, bhikkhave, sīmāya sīmā sambhinditabbāti ettha ‘‘paṭhamaṃ baddhasīmāya pacchā attanā bandhitabbasīmā na sambhinditabbā’’ti eke adhippāyaṃ saṃvaṇṇayanti. Paṭhamaṃ sammatasīmāyaṃ sambhedābhāvato svādhippāyo ajjhottharaṇena yujjati, tasmā pacchā bandhitabbasīmāya paṭhamaṃ baddhasīmā na sambhinditabbā. Sakalaṃ vā ekadesato vā nimittānaṃ antokaraṇena paṭhamaṃ baddhasīmāya sīmantarike akittetvā sammannanato hi sambhindati nāma, paresaṃ baddhasīmaṃ sakalaṃ vā ekadesato vā nimittānaṃ antokaraṇena ajjhottharati nāma, tenevāha ‘‘sīmaṃ sammannantena sīmantarikaṃ ṭhapetvā’’tiādi. Tassattho – paṭhamaṃ baddhasīmāya sīmantarikaṃ pacchā bandhitabbasīmāya nimittabhūtaṃ ṭhapetvā pacchā sīmaṃ sammannitunti. Imā dvepi vipattiyo bhikkhubhikkhunīsīmānaṃ aññamaññaṃ na sambhavanti. So pana vaḍḍhanto sīmāsaṅkaraṃ karotīti ettha kevalaṃ sīmāsaṅkarameva karoti. Tasmiṃ katakammāni na kuppantīti keci, taṃ nayuttaṃ sākhāpārohachedanasīmāsodhanānaṃ vuttattā. Idaṃ sabbaṃ suṭṭhu vicāretvā garukule payirupāsitvā gahetabbayuttakaṃ gahetabbaṃ, itaraṃ chaḍḍetabbaṃ.

316伍波萨他破散等事的注释

Uposathabhedādikathāvaṇṇanā

149「诸比丘，有此二种伍波萨他」——这是由于当时和合伍波萨他未被允许而说的。对于和合伍波萨他的前置工作，应说「今日是和合伍波萨他」，但世尊并未显示以甘马语来执行，诸论师依巴利之理展示了应念诵的次第。如此，五种巴帝摩卡念诵的次第亦应知成立。三人或两人念诵巴帝摩卡，则名为非法和合——此处尽管僧团有和合之名，但由于诤论（vaggakathā），依其行为则定为不和合（vagga）。如此，以与不和合对立故名为和合，以与和合对立故名为不和合。或者，从别众甘马等发生，以及其和合与不和合状态的发生，故作此说，应知。「非法不和合」——此处令清净为如法，唯随僧团之意欲，非随别众，故名为不和合。他们说：「作一次即为善作，但犯恶作，不得再作。」他们说：「五人中取一人之欲后，四人可念诵巴帝摩卡」，此说合理，因为持欲比丘到达时，僧团即能运作，故以欲已达僧团故而作此说。

149. ‘‘Dveme , bhikkhave, uposathā’’ti tadā sāmaggīuposathassa ananuññātattā vuttaṃ. Sāmaggīuposathassa pubbakicce ‘‘ajjuposatho sāmaggī’’ti vattabbaṃ, na ca kammavācāya bhagavatā payogo dassito, pāḷinayato aṭṭhakathācariyehi uddisitabbakkamo dassito. Tathā pañcannaṃ pātimokkhuddesānaṃ uddesakkamo siddhoti veditabbaṃ. Tayo vā dve vā pātimokkhaṃ uddisanti, adhammena samaggaṃ nāma hotīti ettha kāmaṃ saṅghassa sāmaggī nāma hoti vaggakathāya yathākammaṃ sāmaggīvavatthānato. Tathāpi vaggapaṭipakkhabhāvena samaggaṃ, samaggapaṭipakkhabhāvena ca vaggaṃ nāma kataṃ. Āveṇikato vā gaṇakammādisambhavato, tassa ca samaggavaggabhāvasambhavato vuttanti veditabbaṃ. Dhammena vagganti ettha pārisuddhikaraṇaṃ dhammikaṃ, saṅghasseva chandāgamanaṃ, na gaṇassāti katvā vaggaṃ nāma hoti. ‘‘Ekavāraṃ kataṃ sukataṃ, āpattiṃ pana āpajjati, puna kātuṃ na labhantī’’ti vadanti. ‘‘Pañcasu ekassa chandaṃ āharitvā catūhi pātimokkhaṃ uddisituṃ vaṭṭatī’’ti vadanti, taṃ yuttaṃ, chandahārake bhikkhūnaṃ santikaṃ patte tena saṅgho pahoti, tasmā chando saṅghappatto hotīti katvā vuttaṃ.

318巴帝摩卡念诵事的注释

Pātimokkhuddesakathāvaṇṇanā

150在《母论注》（疑网注·因缘解释）中，由于说：「『诸大德，请僧听我……乃至……若已发露则得安乐，诸大德，我于此问……乃至……是故默然。我如是受持』，说了此话后，以『诸大德，因缘已念诵』等其余已听已宣告之法而完成念诵」，因此在「『我如是受持』，然诸大德已听」此处，说了「我受持」后，「诸大德，因缘已念诵」之语应视为略说，以此略语之故而书写。同样，在《母论注》中「若已发露则得安乐，诸大德，于此」此处，有些人也认为「诸大德，因缘已念诵」之语应视为略说。有些人说：「说了『应于无诤中学习』时，因缘念诵即已完毕，因此不发露者即犯恶作」，此说不合理。为何？因为以「念诵因缘后」之结束语，即说明了因缘的完毕，并在因缘结束时说明了恶作。书写为：「所谓Sarabhañña，即以箭宣说」。决意诵习，即生起「我当诵习」之心。他们说：「仅说『我禀白』即可宣说」，这适用于默然之时。他们说：「若被利养等所压制而阻止，则不可作为标准」。说明此同一道理：若中断，应再次禀白。

150.Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. nidānavaṇṇanā) ‘‘suṇātu me, bhante, saṅgho…pe… āvikatā hissa phāsu hoti, tatthāyasmante pucchāmi…pe… tasmā tuṇhī. Evametaṃ dhārayāmī’ti vatvā ‘uddiṭṭhaṃ kho āyasmanto nidāna’ntiādinā nayena avasese sutena sāvite uddiṭṭho hotī’’ti vuttattā ‘‘evametaṃ dhārayāmīti sutā kho panāyasmantehī’’ti ettha ‘‘dhārayāmī’’ti vatvā ‘‘uddiṭṭhaṃ kho āyasmanto nidāna’’nti vacanaṃ saṃkhittanti gahetabbaṃ, teneva khuddakapeyyālavasena likhitaṃ. Evaṃ mātikāṭṭhakathāyampi ‘‘āvikatā hissa phāsu hoti, tatthāyasmante’’ti etthāpi ‘‘uddiṭṭhaṃ kho āyasmanto nidāna’’nti vacanaṃ saṃkhittanti gahetabbanti eke. Keci ‘‘avivadamānehi sikkhitabba’nti vutte nidānuddeso niṭṭhito nāma hoti, tasmā anāvikaronto āpattiṃ āpajjatī’’ti vadanti, taṃ na yuttaṃ. Kasmā? ‘‘Nidānaṃ uddisitvā’’ti niṭṭhānavacanena hi nidānassa niṭṭhitabhāvo vutto, nidānāvasāne ca āpatti vuttāti. ‘‘Sarabhaññaṃ nāma sarena bhaṇana’’nti likhitaṃ. Sajjhāyaṃ adhiṭṭhahitvāti ‘‘sajjhāyaṃ karomī’’ti cittaṃ uppādetvā. ‘‘Āpucchāmīti vuttamattena kathetuṃ vaṭṭatī’’ti vadanti. Taṃ tuṇhībhāve yujjati. ‘‘Athāpi lābhādinā abhibhūto vāreti, taṃ na pamāṇa’’nti vadanti. Eseva nayoti kathento yadi vicchindati, puna āpucchitabbanti.

320非法甘马收回等事的注释

Adhammakammapaṭikkosanādikathāvaṇṇanā

154「为了不给他们带来损害」——僧团不对僧团作甘马，也会给许多人带来其他损害，故作此说。

154.‘‘Tesaṃanupaddavatthāyā’’ti saṅgho saṅghassa kammaṃ na karoti, aññopi upaddavo bahūnaṃ hoti, tasmā vuttaṃ.

322巴帝摩卡念诵者邀请等事的注释

Pātimokkhuddesakaajjhesanādikathāvaṇṇanā

155因为先说“以长老为上首的巴帝摩卡”，后又无差别地说“其中若有聪明能干者，即应交付于他”，所以“尊者”这一称呼对长老也是适用的，这便得以成立。由于有“贤友，我们以略说或广说的方式去吧”这样的说法，因此即使没有障碍，也以体力为衡量标准，这便得以成立。

155. ‘‘Therādhikaṃ pātimokkha’’nti vatvāpi pacchā avisesena ‘‘yo tattha byatto paṭibalo, tassādheyya’’nti vuttattā ‘‘bhante’’ti vacanaṃ therassāpi atthīti siddhaṃ hoti. ‘‘Gacchāvuso saṃkhittena vā vitthārena vā’’ti vacanato asatipi antarāye thāmaṃ pamāṇanti siddhaṃ hoti.

324远行等事缘的解说

Disaṃgamikādivatthukathāvaṇṇanā

163“若他有共住的比丘侍者”是经文。“雨季即一年中的冬季和夏季”是所写。

163. ‘‘Sacassa saddhiṃcarā bhikkhuupaṭṭhākā atthī’’ti pāṭho. ‘‘Utuvasseti utusaṃvacchare hemantagimhesū’’ti likhitaṃ.

326清净布萨的解说

Pārisuddhidānakathāvaṇṇanā

164“我给予清净”——论师写道：“有罪比丘向长老们给予，可能构成故意妄语的恶作。”这是什么原因呢？因为故意妄语的恶作罪，仅仅是世尊所说，故属于非作业生起。然而在“我给予清净”这句话中，作业是明显的，因此看起来如同故意妄语中的波逸提，应当仔细审察。那些论师确实是大德。其中，“我给予”是就自己布萨羯磨的成就之因而言。“取”和“告知”是为了免除取者未告知的恶作而说。同样的道理也适用于同意布萨。其中，“我给予”是表明自己心意和合的话语，其余如前所述，优波帝沙长老如此解释。或者，第一句是就先前和合的状态而言，第二句是就后来应作的状态而言，第三句是为了免除持同意者的恶作而说。在两种情况下，由于有“到达僧团后离去”等说法，同意和清净的给予只有在僧团和合时才有效，不和合时则无效，这便得以成立。由于有“到达僧团后被举罪者承认，清净已送达”等说法，被举罪者等的同意和清净给予也是有效的，这便得以成立，但那是在认为对方是清净比丘的想之下，否则不然，这是推论。知道而给予沙弥，则无效且有罪；不知道而给予，则有效且无罪，这是一些人的观点。关于“猫链式的清净”，优波帝沙长老说：这里所谓的“链”，是指一个紧接着一个地连接，并且与另一链相连，这样便仅仅是链式的清净。若如此，则“猫”这一限定词便无意义。猫链是系缚的，因为它只在屋内使用。如同猫链不会去任何地方，这种清净也不会去任何地方，据说这是意旨所在。

164.Pārisuddhiṃ dammīti ‘‘sāpattiko therānaṃ deti, sampajānamusāvāde dukkaṭaṃ sambhavatī’’ti ācariyena likhitaṃ. Kiṃ nu kho kāraṇaṃ? Sampajānamusāvādena dukkaṭāpatti nāma kevalaṃ bhagavatā vuttattā akiriyasamuṭṭhānā hotīti. ‘‘Pārisuddhiṃ dammī’’ti ettha pana kiriyā paññāyati, tasmā sampajānamusāvāde pācittiyaṃ viya dissati, suṭṭhu upaparikkhitabbaṃ. Mahantā hi te ācariyā nāma. Tattha ‘‘dammī’’ti attano uposathakammanibbattinimittaṃ vuttaṃ. ‘‘Harā’’ti ca ‘‘ārocehī’’ti ca hārakassa anārocanapaccayā dukkaṭamocanatthaṃ vuttaṃ. Eseva nayo chandadānepi. Tattha ‘‘dammī’’ti attano cittasāmaggidīpanavacanaṃ, sesaṃ vuttanayameva, evaṃ upatissatthero vaṇṇeti. Atha vā paṭhamaṃ samaggabhāvaṃ sandhāya, dutiyaṃ pacchā vidhātabbabhāvaṃ, tatiyaṃ chandahārakassa dukkaṭamocanatthaṃ vuttaṃ. Ubhayatthāpi ‘‘saṅghappatto pakkamatī’’tiādivacanato saṅghe samagge eva chandapārisuddhidānaṃ ruhati, nāsamaggeti siddhaṃ. ‘‘Saṅghappatto ukkhittako paṭijānāti, āhaṭā hoti pārisuddhī’’tiādivacanato ukkhittakādīnampi chandapārisuddhidānaṃ ruhatīti siddhaṃ, tañca kho pakatattasaññāya, no aññathāti takko. Jānitvā sāmaṇerassa dinne na yāti, āpatti ca, ajānitvā dinne yāti ca, anāpattīti eke. Biḷālasaṅkhalikā nāma pārisuddhīti ettha saṅkhalikā nāma anantarena sambajjhati, aññena ca saṅkhalikenāti kevalaṃ saṅkhalikā pārisuddhi nāma hotīti upatissatthero. Evaṃ sante visesanaṃ niratthakaṃ hoti. Biḷālasaṅkhalikā baddhāva hoti antogehe eva sampayojanattā. Yathā sā na katthaci gacchati, tathā sāpi na katthaci gacchatīti kira adhippāyo.

328同意布萨等论的解说

Chandadānādikathāvaṇṇanā

165-7他们说：“给予同意后，前往破界、界中间或界外又回来的比丘，不会破坏羯磨，因此，对于将行的比丘们，取了他们的同意后，结立破界，然后再结立住园界时，不再取他们的同意。”由于有“请暂时到一边去”等说法，任何比丘的羯磨，在有居士等处于伸手范围内时，都是不成立的，这便得以成立。“在界外”即外界的。对于他，没有授予职责的必要，意思是即使有他在场，也是可以的。意思是座位连同水。“十五日也”中的“也”字包含了十四日，因此《大注》中说：“如果这不行的话”。“今天我布萨是十五日”这样的决意，常时无任何作用，也不会改变什么，这是一些人的观点。

165-7. ‘‘Chandaṃ datvā khaṇḍasīmaṃ vā sīmantarikaṃ vā bahisīmaṃ vā gantvā āgato bhikkhu kammaṃ na kopeti, tasmā gamikabhikkhūnaṃ chandaṃ gaṇhitvā khaṇḍasīmaṃ bandhitvā puna vihārasīmaṃ bandhituṃ tesaṃ chandaṃ na gaṇhantī’’ti vadanti. ‘‘Muhuttaṃ ekamantaṃ hothā’’tiādivacanato yaṃ kiñci bhikkhukammaṃ gahaṭṭhādīsu hatthapāsagatesu na vaṭṭatīti siddhaṃ. Nissīmanti bahisīmaṃ. Tassa sammutidānakiccaṃ natthīti tasmiṃ satipi vaṭṭatīti attho. Āsanena saha udakanti attho. Pannarasopīti api-saddo cātuddasiṃ sampiṇḍeti, tena vuttaṃ mahāaṭṭhakathāyaṃ ‘‘yadi no eta’’nti. ‘‘Ajja me uposatho pannaraso’’ti adhiṭṭhānaṃ sadā na kiñci, na aññathāti eke.

330出罪仪轨等论的解说

Āpattipaṭikammavidhikathādivaṇṇanā

169-170“我忏悔”——有些人说，用任何语言说出时，忏悔和接受都是成立的，因为这是以可见的行为而说清净。有疑比丘应说：“尊者，我对某一偷兰遮罪有疑，当我无疑时，我将忏悔该罪。”这样做了之后，在他无疑之前，不能接受同分罪，而对于其他羯磨，他名为清净。之后，当无疑时，应忏悔。“不”字在经和注疏中都没有，但忏悔了也没有过失。同样，“我从这里起来后将忏悔该罪”——这是在全体僧团犯了同分罪，以及有疑的情况下。因此写道：“全体僧团犯了同分罪后，当见到清净时，将在其面前忏悔该罪，这样说后，可以进行布萨。”

169-170.Paṭidesemīti yāya kāyaci bhāsāya vutte desanā ca paṭiggaho ca hotiyeva diṭṭhāvikammena visuddhiyā vuttattāti keci. Vematikena ‘‘ahaṃ, bhante, ekissā thullaccayāpattiyā vematiko, yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī’’ti vattabbaṃ. Evaṃ kate yāva nibbematiko na hoti, tāva sabhāgāpattiṃ paṭiggahetuṃ na labhati, aññesañca kammānaṃ parisuddho nāma hoti. Puna nibbematiko hutvā desetabbaṃ. Na cāti neva pāḷiyaṃ na aṭṭhakathāyaṃ atthi, desite pana doso natthīti. Tathā itovuṭṭhahitvā taṃ āpattiṃ paṭikarissāmīti ettha ca sakalasaṅghe sabhāgāpattiṃ āpanne, vematike ca. Tathā ca ‘‘sabbo saṅgho sabhāgāpattiṃ āpajjitvā yadā suddhaṃ passissatī’’ti, ‘‘tadā tassa santike taṃ āpattiṃ paṭikarissatī’ti vatvā ‘uposathaṃ kātuṃ labhatī’’ti ca likhitaṃ.

332无犯十五等论的解说

Anāpattipannarasakādikathāvaṇṇanā

172-3“Atthaññe”是前分句的读法，“Athaññe”是后分句的读法。他们看见正在进入或已经进入界内。然而，持法想者却因无知而存在。“Vematikapannarasakaṃ uttānameva”是读法。

172-3. ‘‘Atthaññe’’ti pubbavāre, ‘‘athaññe’’ti pacchāvāre pāṭho. Sīmaṃ okkante vā okkamante vā passanti. Dhammasaññino pana aññāṇena honti. ‘‘Vematikapannarasakaṃ uttānamevā’’ti pāṭho.

334入界者省略说之解释

Sīmokkantikapeyyālakathāvaṇṇanā

178由“不应非自愿地给予”这一说法，成立：当有意愿时，应给予。

178. ‘‘Na akāmā dātabbā’’tivacanato icchāya sati dātabbāti siddhaṃ.

336见相等事说之解释

Liṅgādidassanakathāvaṇṇanā

180“不超越”在此处：据说他们是执不同见而别住者。因为对于执不同甘马而别住者，应令其舍弃邪见后，为其作接纳甘马。如此作后，与他一起行伍波萨他才是适当的。另一种说法是：仅以舍弃邪见即可。知道因不见罪、不忏悔而被举者，以及因不舍邪见而被举者后，若与他一起作，则犯巴吉帝亚，因此应知这些人是随顺被举者——某些人如此说。

180.Nābhivitarantīti ettha laddhinānāsaṃvāsakā kira te. Kammanānāsaṃvāsakañhi diṭṭhiṃ paṭinissajjāpetvā tassa osāraṇakammaṃ kātabbaṃ. Evañhi kate tena saddhiṃ uposathaṃ kātuṃ vaṭṭati. Itarena laddhinissajjanamattena kātunti vuttaṃ. Āpattiyā adassane appaṭikamme ukkhittakañca diṭṭhiyā appaṭinissagge ukkhittakañca jānitvā tena saddhiṃ karontassa pācittiyaṃ, tasmā ime ukkhittānuvattakāti veditabbāti eke.

338不应去与应去之章说之解释

Nagantabbagantabbavārakathāvaṇṇanā

181“不应去”是就什么而言？由“除了僧团”这一说法，在某个寺院有众多比丘居住，他们全部因某种事务而分成十人一组，各自分别站在不同水界等中，可以行伍波萨他。对于新造作堂等不同界的范围，为了伍波萨他决意的目的，即使是界，即使是河，也不应去。由于舍弃了重的巴帝摩卡诵后，不应作轻的，故“除了僧团”这一说法得以成立。其中，由“在哪个住处有伍波萨他执行者……乃至……不作不应去”这一说法，成立：即使已舍弃伍波萨他，也可以去住处。“从那里，为了行清净伍波萨他的目的，已舍弃伍波萨他者可以去，或者进入缺界——其他派别如此说”被述及。由此，根本不是伍波萨他障碍，故书写为“自己的伍波萨他障碍”。

181.Na gantabboti kiṃ sandhāya? ‘‘Aññatra saṅghenā’’ti vacanato yasmiṃ vihāre sataṃ bhikkhū viharanti, te sabbe kenacideva karaṇīyena dasa dasa hutvā visuṃ visuṃ nānāudakukkhepasīmādīsu ṭhatvā uposathaṃ kātuṃ labhanti. Navakammasālādikā nānāsīmākoṭi uposathādhiṭṭhānatthaṃ sīmāpi nadīpi na gantabbā. Garukaṃ pātimokkhuddesaṃ vissajjitvā lahukassa akattabbattā ‘‘aññatra saṅghenā’’ti vacanaṃ sādheti. Tattha ‘‘yasmiṃ āvāse uposathakārakā …pe… akatvā na gantabbo’’ti vacanato vissaṭṭhauposathāpi āvāsā gantuṃ vaṭṭatīti siddhaṃ. ‘‘Tato pārisuddhiuposathakaraṇatthaṃ vissaṭṭhauposathā gantuṃ vaṭṭati, khaṇḍasīmaṃ vā pavisitunti apare vadantī’’ti vuttaṃ. Iminā neva uposathantarāyoti ‘‘attano uposathantarāyo’’ti likhitaṃ.

340应避之人示现说之解释

Vajjanīyapuggalasandassanakathāvaṇṇanā

183对于犯究竟事者，心生“由于在座众中有斗诤等怖畏，我将不作”后，可以坐下。在其他甘马中，对于他的在座众，无罪——某些人如此说。由“诸比丘，不应在非伍波萨他日行伍波萨他，除了僧团和合时”这一说法，和合日即非伍波萨他日，这似乎是从义理上说的。这是依“诸比丘，有此二伍波萨他”所说的语句而说，否则会与附随巴利相违——诸师说。若在十四日或十五日僧团和合，为了显示不应说“今日伍波萨他和合”，而应以通常方式行，故作了如所说教示——我们不作此推论。否则，若在所说的两种日子和合，在那里不行伍波萨他，却在非伍波萨他日行和合伍波萨他，这就会产生过失。否则，由于先前已禁止，现在没有禁止的必要。因为先前已说“诸比丘，不应每天诵巴帝摩卡”。或者，由于先前已说“诸比丘，我允许在伍波萨他日诵巴帝摩卡”，以及后来已说“每半月一次，十四日或十五日”和“诸比丘，有此二伍波萨他”，因此在其他日子不应行伍波萨他——这从义理上会导致不期望的结论。应知：为了显示当有僧团和合时，其他日子依通常方式虽非伍波萨他日，却也名为伍波萨他日，而作了如此教示以遮止。

183. ‘‘Antimavatthuṃ ajjhāpannassa nisinnaparisāya kalahādibhayena nāhaṃ karissāmī’’ti cittaṃ uppādetvā nisīdituṃ vaṭṭati. Aññakamme tassa nisinnaparisāya āpatti natthīti eke. ‘‘Na ca, bhikkhave, anuposathe uposatho kātabbo aññatra saṅghasāmaggiyā’’ti (mahāva. 183) vacanato sāmaggīdivaso anuposathadivasoti atthato vuttaṃ viya dissati. ‘‘Dveme, bhikkhave, uposathā’’ti vuttavacanavasenetaṃ vuttaṃ, aññathā parivārapāḷiyā virujjhatīti ācariyā. Cātuddasiyaṃ, pannarasiyaṃ vā ce saṅgho samaggo hoti, ‘‘ajjuposatho sāmaggī’’ti avatvā pakatinīhāreneva kattabbanti dassanatthaṃ yathādesanā katāti no takko. Aññathā yathāvuttadvaye ce sāmaggī hoti, tattha uposathaṃ akatvā anuposathadivase eva sāmaggīuposatho kātabboti āpajjati. Aññathā pubbe paṭisiddhattā idāni paṭisedhanakiccaṃ natthi. ‘‘Na, bhikkhave, devasikaṃ pātimokkhaṃ uddisitabba’’nti (mahāva. 136) pubbe hi vuttaṃ. Atha vā ‘‘anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitu’’nti pubbe vuttattā ‘‘sakiṃ pakkhassa cātuddase vā pannarase vā’’ti ca ‘‘dveme, bhikkhave, uposathā’’ti (mahāva. 149) ca pacchā vuttattā tato aññasmiṃ divase uposatho na kātabboti atthato āpannaṃ aniṭṭhaṃ, sati saṅghasāmaggiyā añño divaso pakativasena anuposathopi uposathadivaso nāma hotīti dassanavasena nivāretumpi evaṃdesanā katāti veditabbā.

342伍波萨他犍度解释终。

Uposathakkhandhakavaṇṇanā niṭṭhitā.

3433. 入雨安居犍度解释

3. Vassūpanāyikakkhandhakavaṇṇanā

344允许入雨安居说之解释

Vassūpanāyikānujānanakathāvaṇṇanā

184在大注疏中也有“saṅkāsayissanti”的读法，据说洲住民读作“saṅkāpayissanti”。当思惟“究竟有多少入雨安居”时，若问“以何为相”，则世尊所说“诸比丘，我允许入雨安居”的入雨安居，应说“我于此三个月中入雨安居”而入。雨季的月份有四个月。其中，前三个月和后三个月，有两种三个月。因此，那些比丘生起了这样的思惟。

184.Mahāaṭṭhakathāyampi ‘‘saṅkāsayissantī’’ti pāṭho, dīpavāsino ‘‘saṅkāpayissantī’’ti paṭhanti kira. ‘‘Kati nu kho vassūpanāyikā’’ti cintāyaṃ ‘‘kiṃ nimitta’’nti vutte ‘‘anujānāmi, bhikkhave, vassaṃ upagantu’’nti yaṃ vassūpagamanaṃ vuttaṃ, taṃ ‘‘imaṃ temāsaṃ vassaṃ upemī’’ti vatvā upagantabbaṃ. Vassānamāsā ca cattāro. Tattha paṭhamaṃ temāsaṃ, pacchimaṃ temāsanti duvidhaṃ temāsaṃ. Tenāyaṃ tesaṃ bhikkhūnaṃ cintā ahosi.

346拒绝雨安居后出行等说之解释

Vassānecārikāpaṭikkhepādikathāvaṇṇanā

185应知：由无顾念地离去，或在别处令黎明升起，而有罪。在此，首先，他在自恣日未到时，有应作之事而离去。由“诸比丘，那位比丘或许回到那个住处，或许不回，诸比丘，那位比丘的前安居被了知，且于承诺无罪”这一说法，应知是就不到七日而说。同样，由“他在当天无应作之事而离去，有应作之事而离去，诸比丘，那位比丘的前安居不被了知，且于承诺有恶作罪”被述及。

185.Anapekkhagamanena vā aññattha aruṇaṃ uṭṭhāpanena vā āpatti veditabbāti ettha paṭhamaṃ tāva so sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati. ‘‘Āgaccheyya vā so, bhikkhave, bhikkhu taṃ āvāsaṃ na vā āgaccheyya, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpattī’’ti vacanato oraṃ sandhāya vuttanti veditabbaṃ. Tathā hi ‘‘so tadaheva akaraṇīyo pakkamati, sakaraṇīyo pakkamati, tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti (mahāva. 207) vuttaṃ.

348允许七日应作事说之解释

Sattāhakaraṇīyānujānanakathāvaṇṇanā

187-8然而，第二种情况应知为超过七日，因为经中说：“他在那七日中于界外度过，比丘们，该比丘的前罪不显现，且于承诺中犯突吉罗罪。”同样地，经中说：“他在那七日中于界内返回，比丘们，该比丘的前罪显现，且于承诺中无罪。”（《大品》207）即使在有两种原因的情况下，若无破雨安居的原因，也应知有罪，因此这三句话根据情况被连接起来，成为独立的句子。“三句缺失”是指它们不存在。

187-8. Dutiyaṃ pana ‘‘so taṃ sattāhaṃ bahiddhā vītināmeti, tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti vacanato sattāhato paraṃ veditabbaṃ. Tathā hi ‘‘so taṃ sattāhaṃ anto sannivattaṃ karoti, tassa, bhikkhave, bhikkhuno purimikā ca paññāyati, paṭissave ca anāpattī’’ti (mahāva. 207) vuttaṃ. Satipi kāraṇadvaye vassacchedakāraṇābhāve āpatti veditabbā, tasmā tīṇipi etāni vacanāni yathāsambhavaṃ yojitāni viggahāni honti. Tīṇi parihīnānīti tāsaṃ natthitāya.

350关于派遣使者即允许的解说

Pahiteyevaanujānanakathāvaṇṇanā

199根据“比丘们，我允许因僧团事务而前往，但必须在七日内返回”这句话，在雨安居期间，因可携带性事务而前往是允许的。在此，即使因法欲而来，僧团的利益也会受损。因此又说“建造了住所之后”。“Āgata”指到来。此处“bhāvettha”是“tapaccaya”的变体。关于“因僧团事务而前往”，据说Dhammasiri长老说：“这仅适用于与住所相关的僧团事务，不适用于其他事务。”注释书也提取了该词，并以“诸如布萨堂等住所中的任何事务”等说明，仅显示了住所，因此应仔细审查。

199. ‘‘Anujānāmi bhikkhave, saṅghakaraṇīyena gantuṃ, sattāhaṃ sannivatto kātabbo’’ti vacanato antovasse saṃhārikabhāvena gantuṃ vaṭṭati. Tattha dhammachandavasenapi āgate saṅghassa āyamukhaṃ vinassati. Tato ‘‘senāsanāni katvā’’ti ca vuttaṃ. Āgatanti āgamanaṃ. Bhāvettha tapaccayoyaṃ. Saṅghakaraṇīyena gantunti ettha ‘‘senāsanapaṭisaṃyuttesu eva saṅghakaraṇīyesu, na aññesū’’ti dhammasiritthero vadati kira. Aṭṭhakathāyampi taṃ padaṃ uddharitvā ‘‘yaṃ kiñci uposathāgārādīsu senāsanesū’’tiādinā senāsanameva dassitaṃ, tasmā upaparikkhitabbaṃ.

254“未被邀请而前往是不允许的”，这会导致他破间夜和犯突吉罗罪，这也被称为“破雨安居”。“确实是被邀请的”在此处是指：即使优婆塞们约定说“我们在某日举行供养等，请所有比丘集合”，也可以前往。从自恣日的初九开始，为了寻找粪扫衣，如同在Kāvīra港一样，所有比丘都可以前往，因为优婆塞们每年定期准备并放置。这在《Andhaka注释书》中也说过：“或者由比丘僧团约定‘请周边比丘都来’，或者由优婆塞们做了宣告，前往那里没有破间夜”，以及“即使是一次邀请‘请每年都来’，也是允许的”，还有“从衣时开始，定期为从各处来的人准备供养，如同在Kāvīra港宣告后所做的安排，这是明显的，其他人说”。然而，诸阿阇梨不这样说。

Animantitena gantuṃ na vaṭṭatīti tassa ratticchedo ca dukkaṭāpatti ca hoti, taṃ ‘‘vassacchedo’’ti ca vadanti. Nimantitoyeva nāma hotīti ettha upāsakehi ‘‘imasmiṃ nāma divase dānādīni karoma, sabbe sannipatantū’’ti katāyapi katikāya gantuṃ vaṭṭati. Pavāraṇāya navamito paṭṭhāya paṃsukūlikacīvaraṃ pariyesituṃ kāvīrapaṭṭane viya sabbesaṃ gantuṃ vaṭṭati anusaṃvaccharaṃ niyamato upāsakehi sajjitvā ṭhapanato. Vuttampi cetaṃ andhakaṭṭhakathāyaṃ ‘‘bhikkhusaṅghena vā katikā katā ‘samantā bhikkhū gacchantū’ti, ghosanaṃ vā kataṃ upāsakehi, tattha gacchantassa ratticchedo natthīti tathā ‘anusaṃvaccharaṃ āgacchantū’ti sakiṃ nimantitepi vaṭṭatī’’ti ca ‘‘cīvarakālato paṭṭhāya niyamaṃ katvā samantato āgatānaṃ sajjetvā dānato kāvīrapaṭṭane ghosetvā karaṇākāro paññāyatīti apare’’ti ca. Ācariyā pana evaṃ na vadanti.

353关于障碍、无罪、破雨安居的解说

Antarāyeanāpattivassacchedakathāvaṇṇanā

201根据“如果去了远处，应以七日往返的方式令黎明生起”这句话，其他人说：“这显示了在存在某种障碍时，若该障碍允许破雨安居，则可以在不破雨安居的情况下，以七日事务的方式度过。”然而，持律者们不同意，因此应知“应以七日往返的方式令黎明生起”这句话是针对诸如临时出现等因缘而说的。针对这一点，说“然而诸阿阇梨不这样说”。“Gāvuṃ vā”指牛或公牛。“Bahisīmāya ṭhitānaṃ”指那些站在界外的人，Upatissa长老说也包括那些站在分界内的人。关于破雨安居，在破雨安居的情况下，那些将寺院迁往他处的人，应集合在那里，并宣告：“由于如此这般的原因，我们将寺院迁往名为某处的地方，并在那里安居”，然后才进行。

201. ‘‘Sace dūraṃ gato hoti, sattāhavārena aruṇo uṭṭhāpetabbo’’ti vacanato ‘yasmiṃ antarāye sati vassacchedaṃ kātuṃ vaṭṭati, tasmiṃ antarāyeva vassacchedamakatvā sattāhakaraṇīyena vītināmetuṃ vaṭṭatīti dīpitanti apare’’ti vuttaṃ. Vinayadharā pana na icchanti, tasmā ‘‘sattāhavārena aruṇo uṭṭhāpetabbo’’ti idaṃ tatruppādādinimittaṃ vuttanti veditabbaṃ. Taṃ sandhāya ‘‘ācariyā pana evaṃ na vadantī’’ti vuttaṃ. Gāvuṃvāti balibaddhaṃ vā. Bahisīmāya ṭhitānanti tehi khaṇḍasīmāya ṭhitehipīti upatissatthero. Vassacchede assa vassacchedassa. Vihārā aññattha vuṭṭhāpentehi tattheva sannipatitvā ‘‘iminā ca iminā ca kāraṇena imasmiṃ nāma padese imaṃ vihāraṃ netvā vuṭṭhāpemā’’ti anussāvetvāva kātabbanti.

355关于在牛栏等处入雨安居的解说

Vajādīsuvassūpagamanakathāvaṇṇanā

203“与牛栏一起前往者，在破雨安居时无罪”，据说意思是不会发生破雨安居。由于商队没有固定住处，所以不说“在此寺院”，而只需说“我在此入雨安居”。“然而，在商队中入雨安居是不允许的，因此不能说‘在此寺院，于此三个月’或‘我在此入雨安居’，其意是仅以作依处的方式是允许的”，有人这样写。但这与注释书相违。因为注释书中说：“应说‘我在此入雨安居’三次。”若说注释书的文句前后矛盾？不，因为未解其意。商队有两种：停留的和移动的。其中，在停留的商队中，可以在小屋中说“我在此入雨安居”而住。正是针对这一点，说：“比丘们，我允许在商队中入雨安居。”但在移动的商队中，由于没有小屋，不能入雨安居。若有轿子或车屋，则是允许的，在牛栏中也是如此。在三种情况下，比丘没有破雨安居的罪。

203.Vajena saddhiṃ gatassa vassacchede anāpattīti vassacchedo na hotīti kira adhippāyo. Satthassa avihārattā ‘‘imasmiṃ vihāre’’ti avatvā ‘‘idha vassaṃ upemī’’ti ettakaṃ vattabbaṃ. ‘‘Satthe pana vassaṃ upagantuṃ na vaṭṭatīti ‘imasmiṃ vihāre imaṃ temāsa’nti vā ‘idha vassaṃ upemī’ti vā na vaṭṭati, ālayakaraṇamatteneva vaṭṭatīti adhippāyo’’ti likhitaṃ. Taṃ pana aṭṭhakathāya virujjhati. ‘‘Idha vassaṃ upemīti tikkhattuṃ vattabba’’nti hi vuttaṃ. Aṭṭhakathāvacanampi pubbāparaṃ virujjhatīti ce? Na, adhippāyājānanato. Sattho duvidho ṭhito, sañcāroti. Tattha ṭhite kuṭikāya ‘‘idha vassaṃ upemī’’ti vatvā vasitabbaṃ. Idañhi sandhāya ‘‘anujānāmi, bhikkhave, satthe vassaṃ upagantu’’nti vuttaṃ, sañcārimhi pana satthe kuṭikāya abhāvato vassaṃ upagantuṃ na vaṭṭati. Sati sivikāya vā sakaṭakuṭikāya vā vaṭṭati, tathā vajepi. Tīsu ṭhānesu bhikkhuno natthi vassacchede āpatti.

257关于“他也能邀请”的考察如下：“比丘们，我允许前往牛栏所在之处”这句话，是为了保护雨安居而说，还是为了保护破雨安居的罪而说？在此，如果是为了保护雨安居，则与“比丘们，不应无住处而入雨安居”这句话相违。如果是为了保护破雨安居的罪而说，则成立“他不能邀请”。那么，此中的道理是什么？因为只有这三种情况能邀请，其他情况不能。被野兽等逼迫的情况，由于未舍弃所入之处，故能邀请；若已舍弃，则不能邀请，这是此中的道理。“前往有村落之处也能邀请”，一位阿阇梨说“与一者”。因为先前未以“我在此入雨安居”入者，而是以“在此寺院”入者，且该处已被舍弃。否则，若无寺院，仅针对村落说“我在此入雨安居”而入，是允许的。若问“会犯吗？”不，因为如同“比丘们，我允许在牛栏、商队、船中入雨安居”的经文，并没有“在村落中入”的经文。由于“在三种情况下，比丘没有破雨安居的罪”这句话，显示了在这些情况下有入雨安居，因为若无入安居则无破安居，因此“然而在商队中不能入雨安居”是针对没有小屋的时候说的，这已成立。“在三种情况下，比丘没有破雨安居的罪”，有人写道：“仅指与他们一同前往者无罪，若分离后前往则有罪，且不能邀请。”因此，注释书中所说：“若商队在雨安居期间到达比丘所期望的地方后继续前行……中途停留在一个村落或分散”等，应知这是为了显示：即使那些分离后前往的人，其分离前往也不算分离，因此应邀请。

Pavāretuñca labhatīti etthāyaṃ vicāraṇā – ‘‘anujānāmi, bhikkhave, yena vajo, tena gantu’’nti idaṃ kiṃ vassarakkhaṇatthaṃ vuttaṃ, udāhu vassacchedāpattirakkhaṇatthanti? Kiñcettha yadi vassarakkhaṇatthaṃ, ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti idaṃ virujjhati. Atha vassacchedāpattirakkhaṇatthaṃ vuttanti siddhaṃ na so pavāretuṃ labhatīti, kā panettha yutti? Yato ayameva tividho pavāretuṃ labhati, netaro. Vāḷehi ubbāḷhādiko hi upagataṭṭhānāpariccāgā labhati. Pariccāgā na labhatīti ayamettha yutti. Yena gāmo, tattha gatopi pavāretuṃ labhatīti ekenāti ācariyo. Yo hi pubbe ‘‘idha vassaṃ upemī’’ti na upagato, ‘‘imasmiṃ vihāre’’ti upagato, so ca pariccatto. Aññathā vinā vihārena kevalaṃ gāmaṃ sandhāya ‘‘idha vassaṃ upemī’’ti upagantuṃ vaṭṭatīti. Āpajjatūti ce? Na, ‘‘anujānāmi, bhikkhave, vaje satthe nāvāya vassaṃ upagantu’’nti vacanaṃ viya ‘‘gāme upagantu’’nti vacanābhāvato. Yasmā ‘‘tīsu ṭhānesu bhikkhuno natthi vassacchede āpattī’’ti vacanaṃ tattha vassūpagamanaṃ atthīti dīpeti tadabhāve chedābhāvā, tasmā ‘‘satthe pana vassaṃ upagantuṃ na vaṭṭatī’’ti kuṭiyā abhāvakālaṃ sandhāya vuttanti siddhaṃ. Tīsu ṭhānesu bhikkhuno natthi vassacchede āpattīti ‘‘tehi saddhiṃ gacchantasseva natthi, virujjhitvā gamane āpatti ca, pavāretuñca na labhatī’’ti likhitaṃ, tasmā yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati…pe… antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā’’tiādi, taṃ ettāvatā virujjhitvā gatānampi virujjhitvā gamanaṃ na hoti, tasmā pavāretabbanti dassanatthanti veditabbaṃ.

258其中，由于“应搭建以枝叶覆盖的茅舍后进入”这句话，为了坐卧处而爬树是允许的，这已成定论，难道不与圣典相违吗？不，因为正是通过禁止它而得以成立，并且在此处再次予以禁止。“诸比丘，无坐卧处者不应入雨安居”，通过这一禁止而成立，如同“诸比丘，不应在露天入雨安居”的禁止一样，难道是这样吗？不，因为这会招致认可露天并非坐卧处的过失。实际上，由于“在露天的草堆中”这句话，露天被认定为坐卧处。住在四柱大厅的露天处者，也被称为“住在四柱大厅中”，因此会得出在那里是允许的结论。所以，此处所谓的“无坐卧处者”，应理解为：自己或他人未为自己安排固定居住处的坐卧处者。否则，会导致两种禁止中某一项多余，并且会得出在树下和敞棚中也可以入雨安居，以及未安排坐卧处者也可以在内室居住的结论。如果问：如何知道此处所指的坐卧处就是带有门闩的住处呢？从因缘可知。因为这条“无坐卧处者入雨安居”的犯行，是在“那时，诸比丘无坐卧处而入雨安居，因寒冷和炎热而受苦”这一因缘中制定的，因此，此处所指的坐卧处，应被理解为能够遮止寒冷等之处，这已成定论。如果问：既然如此，前面部分的例证就成立了，对吗？不，因为那是为了显示后面部分的意义。在第二禅那的解释中，“由于寻与伺的止息，无寻无伺”等语句就是例证。如果问：通过禁止露天的因缘，只是禁止了外部的露天，而非四柱大厅等内部的露天，因此会得出这样的结论，所以因缘并非准量，对吗？不，因为这是有严格限定的。有些学处确实是依赖于因缘的，这一点已经论证。如果问：如何知道此学处是依赖因缘的，而彼学处是不依赖因缘的？因为这里并没有像在《经分别》中那样对学处进行分别解释，也没有无犯条款？在此处，通过说法的方式也能知道。因为“下雨时，比丘们跑向树下和敞棚”这两句因缘语，表明无论是外部还是内部，所有漏雨之处在此处都称为露天。而不漏雨之处，在此处则必然被期望为并非敞棚，这已成定论。因此，“不应进入”并非禁止将其作为住所，而是禁止说“我在此入雨安居”这句话。焚烧死尸后，为了骨灰和骨骸而建造小屋，这是《暗黑注疏》的说法。“钉床，指的是耕犁小屋和石屋”，有这样的记载。“在无门扇的坐卧处，若自己安排，在同类有门扇之处居住，是允许的”，有人这样说。也有努力尝试，因为圣典和注疏都说“无坐卧处者不应入雨安居”，因此应当仔细审察。

Tattha ‘‘padaracchadanaṃ kuṭiṃ katvā upagantabba’’nti vacanato senāsanatthāya rukkhaṃ āruhituṃ vaṭṭatīti siddhaṃ hoti, na pāḷivirodhatoti ce? Na, tappaṭikkhepeneva siddhattā, imassa idha punapi paṭikkhepanato. ‘‘Na, bhikkhave, asenāsanikena vassaṃ upagantabba’’nti iminā paṭikkhepena siddhe ‘‘na, bhikkhave, ajjhokāse vassaṃ upagantabba’’nti paṭikkhepo viya siyāti ce? Na, ajjhokāsassa asenāsanabhāvānumatippasaṅgato. Ajjhokāso hi ‘‘ajjhokāse palālapuñje’’ti vacanato senāsananti siddhaṃ. Catusālaajjhokāse vasantopi ‘‘catusālāya vasatī’’ti vuccati, tasmā tattha vaṭṭatīti āpajjati, tasmā idha asenāsaniko nāma attanā vā parena vā attano nibaddhavāsatthaṃ apāpitasenāsanikoti veditabbaṃ. Aññathā dvinnaṃ paṭikkhepānaṃ aññatarātirekatā ca rukkhamūlepi nibbakosepi vassaṃ upagantuṃ vaṭṭatīti ca, apāpitasenāsanikenāpi gabbhe vasituṃ vaṭṭatīti ca āpajjati, sadvārabandhameva senāsanaṃ idha adhippetanti kathaṃ paññāyatīti ce? Nidānato. Ayañhi asenāsanikavassūpagamanāpatti ‘‘tena kho pana samayena bhikkhū asenāsanikā vassaṃ upagacchanti, sītenapi uṇhenapi kilamantī’’ti imasmiṃ nidāne paññattā, tasmā sītādipaṭikkhepameva idha senāsananti adhippetabbanti siddhaṃ. Evaṃ sante siddhaṃ pubbapakkhanidassananti ce? Na, pubbe aparatthapavattisūcanato. Dutiyajjhānaniddese ‘‘vitakkavicārānaṃ vūpasamā avitakkaṃ avicāra’’nti (dī. ni. 1.228; ma. ni. 1.271) vacanāni nidassanaṃ. Ajjhokāsapaṭikkhepanidānena bahiajjhokāsova paṭikkhitto, na catusālādimajjhagato ajjhokāsoti āpajjati, tasmā na nidānaṃ pamāṇanti ce? Na, niyamato. Kiñci hi sikkhāpadaṃ nidānāpekkhaṃ hotīti sādhitametaṃ. Idaṃ sāpekkhaṃ, idaṃ anapekkhanti kathaṃ paññāyati, na hi ettha ubhatovibhaṅge viya sikkhāpadānaṃ padabhājanaṃ, anāpattivāro vā atthīti? Idhāpi desanāvidhānato paññāyati. ‘‘Deve vassante rukkhamūlampi nibbakosampi upadhāvantī’’ti hi imehi dvīhi nidānavacanehi bahi vā anto vā sabbaṃ ovassakaṭṭhānaṃ idha ajjhokāso nāma. Anovassakaṭṭhānampi anibbakosameva idha icchitabbanti siddhaṃ hoti. Tena na upagantabbanti na ālayakaraṇapaṭikkhepo, ‘‘idha vassaṃ upemī’’ti vacanapaṭikkhepo. Chavasarīraṃ dahitvā chārikāya, aṭṭhikānañca atthāya kuṭikā karīyatīti andhakaṭṭhakathāvacanaṃ. ‘‘Ṭaṅkitamañcoti kasikuṭikāpāsāṇaghara’’nti likhitaṃ. ‘‘Akavāṭabaddhasenāsane attano pāpite sabhāgaṭṭhāne sakavāṭabaddhe vasati ce, vaṭṭatī’’ti vuttaṃ. Payogopi atthi, ‘‘asenāsanikena vassaṃ na upagantabba’’nti pāḷi ca aṭṭhakathā ca, tasmā upaparikkhitabbaṃ.

359非法决议等论说的注释

Adhammikakatikādikathāvaṇṇanā

205205. 在《大分别》中所说：此处，这是《暗黑注疏》的说法：未满十五岁的沙弥不应住于此寺院，不应去捡拾粪扫衣，不应接受布片施食，不应在其他寺院进食，不应食用其他比丘或比丘尼的所有物，我们彼此既不交谈也不问候，不应诵读，用陶钵是允许的，资具不具足者不得居住。

205.Mahāvibhaṅge vuttanti ettha ayaṃ andhakaṭṭhakathāvacanaṃ ūnapannarasavassena sāmaṇerena idha vihāre na vatthabbā, na paṃsukūlaṃ āhiṇḍitabbaṃ, na coḷabhikkhā gahetabbā, na aññavihāre bhuñjitabbaṃ, na aññassa bhikkhussa vā bhikkhuniyā vā santakaṃ bhuñjitabbaṃ, aññamaññaṃ neva ālapeyyāma na sallapeyyāma, na sajjhāyitabbaṃ, mattikāpattena vaṭṭati, na aparipuṇṇaparikkhārassa vāsoti.

206206. 妄语：意指违背事实的虚诳语。有些人说：“这是从违背承诺的角度，说‘答应后’而说的”，以及“因为符合国王所说的话，在家人认为是妄语，所以这样说”。

206.Musāvādoti visaṃvādo adhippeto. Keci ‘‘visaṃvādanavasena paṭissuṇitvāti vutta’’nti ca, ‘‘rañño vuttavacanānurūpato musāvādoti gahaṭṭhā gaṇhantīti vutta’’nti ca vadanti.

207207. “前安居也不被认知。为什么？当‘我住后安居’的心生起时，第一次的坐卧处执取便止息。当‘我就住前安居’的心再生起时，后者的执取便止息。在两种安居中，没有相关规定。”有这样的记载。然而，在《古代难点》中说：“不在最初执取之处居住，而在其他寺院执取坐卧处后住了两三天，由此，最初的执取止息，因此前安居不被认知。最后的执取不止息。这称为依日数而止息。如果后三个月在其他地方居住，前安居也不被认知，这称为依坐卧处执取而止息。”这两种意义分别在此处都不是所指的。在此人已承诺之处，前安居不被认知，且违犯承诺有恶作罪。那么，在何处前安居被认知呢？在途中两个住处中，若当天有最后的执取，在那里，以七日事由前往最初执取之处者，不破雨安居；而此人若当天无事由而离开等，则记载为“所谓事由，即七日事由”。

207.‘‘Purimikāca na paññāyati. Kasmā? ‘Dutiye vasāmī’ti citte uppanne paṭhamasenāsanaggāho paṭippassambhati. Puna ‘paṭhame eva vasāmī’ti citte uppanne dutiyo paṭippassambhati. Ubhayāvāse vidhānaṃ natthī’’ti likhitaṃ. Porāṇagaṇṭhipade pana ‘‘paṭhamaṃ gahitaṭṭhāne avasitvā aññasmiṃ vihāre senāsanaṃ gahetvā dvīhatīhaṃ vasati, tato paṭhamaggāho paṭippassambhatīti purimikā ca na paññāyati. Pacchimaggāho na paṭippassambhati. Idañhi divasavasena paṭippassambhanaṃ nāma hoti. Atha pacchimaṃ temāsaṃ aññasmiṃ vasati, purimikā ca na paññāyati, idaṃ senāsanaggāhānaṃ vasena paṭippassambhanaṃ nāmā’’ti vuttaṃ. Ubhopete atthavikappā idha nādhippetā. Yatthāyaṃ paṭissuto, tattha purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassa. Kattha pana purimikā paññāyatīti? Antarāmagge dvīsu āvāsesu yattha tadaheva pacchimaggāho, tattha paṭhamaṃ gahitaṭṭhāne sattāhakaraṇīyena gacchato na vassacchedo, so tadaheva akaraṇīyo pakkamatītiādimhi ‘‘karaṇīyaṃ nāma sattāhakaraṇīya’’nti likhitaṃ.

262在《圣典之外的破安居裁决》中说：“听法等原因”。开头四种情况中，因为意指无牵挂地离开，所以没有说“以七日事由”，因为若有牵挂，则不存在无牵挂的离开。其中，前两种情况是依未入雨安居者而说，因此，已入安居者若当天以七日事由离开，并在七日内返回，则不破雨安居，这已成定论。后两种情况是依已入安居者无牵挂地离开而说，“在自恣日未到之前七日，有事者离开”，这是为了显示：若超过七日不归，则破雨安居。其中，因为没有“无事者离开”的说法，所以没有破安居的因缘则不应离开，这已成定论。然而，自恣后则可以离开，因为自恣依赖于那一天。其中，“或者不回来”是指由于障碍。然而，导师说：“为了显示即使怀着‘我不再回此处’的无牵挂之心，有事者也可以离开，所以没有说‘无事者’。”据说：“在锡兰岛，有一种名为小自恣的仪式，作了那种自恣后，有事者便可随意离开，他们也显示了方法。”又说：“其中，有六个黎明在雨安居内，一个在外，因此他算作住满三个月，其他人这样说”，以及“导师不这样说”。在一切处，“进入寺院”是指以自己的雨安居计算进入所达之处，这是古师所说。而“由于失念，不入雨安居”，在此处是指没有说“在此寺院，这三个月”这句话。记载说：“在注疏中，若无所述破安居的因缘，即使心想‘我住在他处寺院后再回来’而离开，也破雨安居。”

Pāḷimuttakaratticchedavinicchaye ‘‘dhammassavanādī’’ti vuttaṃ. Ādimhi catūsu vāresu nirapekkhapakkamanassādhippetattā ‘‘sattāhakaraṇīyenā’’ti na vuttaṃ tasmiṃ sati nirapekkhagamanābhāvato. Tattha purimā dve vārā vassaṃ anupagatassa vasena vuttā, tasmā upagatassa tadaheva sattāhakaraṇīyena gantvā antosattāhaṃ āgacchato na vassacchedoti siddhaṃ. Pacchimā dve vārā upagatassa nirapekkhagamanavasena vuttā, ‘‘sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamatī’’ti tato bahiddhā sattāhaṃ vītināmentassa vassacchedoti dassanatthaṃ vuttaṃ. Tattha ‘‘akaraṇīyo pakkamatī’’ti vacanābhāvā vinā ratticchedakāraṇena gantuṃ na vaṭṭatīti siddhaṃ. Pavāretvā pana gantuṃ vaṭṭati pavāraṇāya taṃdivasasannissitattā. Tattha na vā āgaccheyyāti antarāyena. Ācariyo pana ‘‘na puna idhāgacchāmī’ti nirapekkhopi sakaraṇīyova gantuṃ labhatīti dassanatthaṃ akaraṇīyo’ti na vutta’’nti vadati. ‘‘Sīhaḷadīpe kira cūḷapavāraṇā nāma atthi, taṃ pavāraṇaṃ katvā yathāsukhaṃ sakaraṇīyā gacchanti, payogañca dassentī’’ti vuttaṃ. ‘‘Tattha cha aruṇā antovasse honti , eko bahi, tasmā so temāsaṃ vuttho hotīti apare’’ti ca, ‘‘ācariyo evaṃ na vadatī’’ti ca vuttaṃ. Sabbattha vihāraṃ upetīti attano vassaggena pattagabbhaṃ upetīti porāṇā. Asatiyā pana vassaṃ na upetīti ettha ‘‘imasmiṃ vihāre imaṃ temāsa’’nti avacanena. ‘‘Aṭṭhakathāyaṃ vuttaratticchedakāraṇaṃ vinā tirovihāre vasitvā āgacchissāmīti gacchatopi vassaccheda’’nti likhitaṃ.

208“Paṭissuto hoti pacchimikāyā”意为：由中间出家的比丘，或由戒腊中断者所承诺；但其他人不应在未前往前安居的情况下，于后安居作出承诺。他们作出结论后说：“在任何情况下，夜间中断即导致雨安居中断。”然而有些人不同意。为了证明那一点，他们作了种种戏论。那有何用呢？

208.Paṭissuto hoti pacchimikāyāti antarā pabbajitabhikkhunā, chinnavassena vā paṭissuto, aññena pana purimaṃ anupagantvā pacchimikāyaṃ paṭissavo na kātabbo. Ratticchede sabbattha vassacchedoti sanniṭṭhānaṃ katvā vadanti. Keci pana na icchanti. Taṃ sādhetuṃ anekadhā papañcenti. Kiṃ tena.

365《入雨安居犍度注释》结束。

Vassūpanāyikakkhandhakavaṇṇanā niṭṭhitā.

3664. 《自恣犍度注释》

4. Pavāraṇākkhandhakavaṇṇanā

367《不安乐住论注释》

Aphāsukavihārakathāvaṇṇanā

210因为说了“贤友们，我向僧团自恣”，所以之后似乎也应说“愿僧团教导我”。但此处有这样的意趣：因为我向僧团自恣，所以包含在其中的上座、中座、新学比丘，一切尊者们都应无差别地教导我。

210. ‘‘Saṅghaṃ āvuso pavāremī’’ti vuttattā pacchāpi ‘‘vadatu maṃ saṅgho’’ti vattabbaṃ viya dissati. Ayaṃ panettha adhippāyo – yasmā ahaṃ saṅghaṃ pavāremi, tasmā tattha pariyāpannā therā, majjhimā, navā vā avisesenāyasmanto sabbepi maṃ vadantūti.

369《自恣破坏注释》

Pavāraṇābhedavaṇṇanā

212“诸比丘，有两种自恣”：在此，当有那样的事务时，在任何地方自恣都是允许的。因此，大寺的比丘们在十四日自恣后，至今仍在十五日进行和合众。他们为了见大塔，甚至在初八日前往 Cetiyagiri，那也是为了想在十四日自恣的人。有记载说：“由于‘在自恣前七日，有事务者可离开，无犯’这句话，这是惯例。” “如果不决意，则犯恶作罪”，这是对一个人说的恶作，所说的前行法也不应适用于僧团或团体。

212.Dvemā, bhikkhave, pavāraṇāti ettha tādise kicce sati yattha katthaci pavāretuṃ vaṭṭati. Teneva mahāvihāre bhikkhū cātuddasiyaṃ pavāretvā pannarasiyaṃ kāyasāmaggiṃ idānipi denti. Cetiyagiri mahādassanatthampi aṭṭhamiyaṃ gacchanti, tampi cātuddasiyaṃ pavāretukāmānaṃyeva hoti. ‘‘Sattāhaṃ anāgatāya pavāraṇāya sakaraṇīyo pakkamati, anāpattīti vacanato idaṃ āciṇṇa’’nti likhitaṃ. ‘‘No ce adhiṭṭhaheyya, āpatti dukkaṭassā’’ti ekassa vuttadukkaṭaṃ, tasseva vuttaṃ pubbakiccañca saṅghagaṇānampi netabbaṃ.

371《允许自恣论注释》

Pavāraṇādānānujānanakathāvaṇṇanā

213“那位比丘”是指给予自恣的比丘。

213.Tena ca bhikkhunāti pavāraṇādāyakena.

373《无犯十五日等论注释》

Anāpattipannarasakādikathāvaṇṇanā

267他们说：“由于‘当那个自恣被宣布，且僧团已自恣时，所有人的自恣都是善成的’这句话，仅仅通过自恣，给予自恣者本身也就是已自恣者了。”

‘‘Tassā ca pavāraṇāya ārocitāya saṅghena ca pavārite sabbesaṃ suppavāritaṃ hotīti vacanato kevalaṃ pavāraṇāya pavāraṇādāyakopi pavāritova hotī’’ti vadantīti.

222“大众未起座”是指自恣后，他们还在互相交谈。“一部分已起座”是指有些人还坐着，有些人已回到各自的住处。“应再次自恣”是指所有人应再次集合自恣。“他们同时到来，应在他们面前自恣”，有记载说：“离开的人不必召回，只应在坐着的人面前自恣，在布萨犍度中也是这个道理。”“所有大众都已起座，他们同时到来，应在他们面前自恣”，他们说：“如果所有人都起座离开了，且无法召集，那么召集一部分人来自恣是允许的。”为什么？据说因为没有设立动议的僧团行事，所以不会成为别众。但在此，无论是一部分人离开，还是所有人都离开，都应召集所有人，不设立动议，单纯地自恣。召集一部分人来自恣是不允许的，因为说了“尊者，我向僧团自恣”。因为所有人聚集后，后来者会成为所见、所闻、所疑的陈述者。即使知道有未到者，也像是在一部分人面前说自恣语一样。如同召集四位现前者来舍弃所犯的舍堕衣等，自恣并非如此，因为它取决于全体。“和合众的自恣已被制定”这句话在此是证明。“除此之外，在注释书中未被允许，所以不行”，优波提舍长老说。“如果人数较少，应在他们面前自恣，不设立动议”，这是所说的。“客比丘”是指从初九日开始到来的，或在雨季住于牛棚、船中的人。

222.Avuṭṭhitāya parisāyāti pavāretvā pacchā aññamaññaṃ kathentiyā. Ekaccāya vuṭṭhitāyāti ekaccesu yathānisinnesu ekaccesu sakasakaṭṭhānaṃ gatesu. Puna pavāretabbanti punapi sabbehi samāgantvā pavāretabbaṃ. Āgacchanti samasamā, tesaṃ santike pavāretabbanti ‘‘gate anānetvā nisinnānaṃyeva santike pavāretabbaṃ, uposathakkhandhakepi eseva nayo’’ti likhitaṃ. Sabbāya vuṭṭhitāya parisāya āgacchanti samasamā, tesaṃ santike pavāretabbanti ‘‘yadi sabbe vuṭṭhahitvā gatā, sannipātetuñca na sakkā, ekacce sannipātāpetvā pavāretuṃ vaṭṭatī’’ti vadanti. Kasmā? Ñattiṃ ṭhapetvā kattabbasaṅghakammābhāvā vaggaṃ na hoti kira. Ettha pana ekaccesu gatesupi sabbesu gatesupi sabbe sannipātāpetvā ñattiṃ aṭṭhapetvā kevalaṃ pavāretabbaṃ. Ekacce sannipātāpetvā pavāretuṃ na vaṭṭati ‘‘saṅghaṃ, bhante, pavāremī’’ti vacanato. Sabbepi hi sannipatitā pacchā diṭṭhaṃ vā sutaṃ vā parisaṅkitaṃ vā vattāro honti. Anāgatānaṃ atthibhāvaṃ ñatvāpi ekaccānaṃ santike pavāraṇāvacanaṃ viya hoti. Sammukhībhūte cattāro sannipātāpetvā nissaggiyaṃ āpannacīvarādinissajjanaṃ viya pavāraṇā na hoti sabbāyattattā. ‘‘Samaggānaṃ pavāraṇā paññattā’’ti vacanañcettha sādhakaṃ. ‘‘Ito aññathā na vaṭṭati aṭṭhakathāyaṃ ananuññātattā’’ti upatissatthero vadati. ‘‘Thokatarehi tesaṃ santike pavāretabbaṃ ñattiṃ aṭṭhapetvāvā’’ti vuttaṃ. Āgantukā nāma navamito paṭṭhāyāgatā vā vajasatthanāvāsu vutthavassā vā honti.

237有记载说：“十事邪见者，是如来等”。“无布施等”，这是所说的。

237. ‘‘Dasavatthukā micchādiṭṭhi hoti tathāgatotiādī’’ti likhitaṃ. ‘‘Natthi dinnantiādī’’ti vuttaṃ.

239有记载说：“‘我们观察后将会知道’，应与他一起自恣。”

239. ‘‘Upaparikkhitvā jānissāmāti tena saha pavāretabba’’nti likhitaṃ.

378《自恣犍度注释》结束。

Pavāraṇākkhandhakavaṇṇanā niṭṭhitā.

379五、皮革犍度注释

5. Cammakkhandhakavaṇṇanā

380「前者亦不显现。为何？因心中生起『我将住于第二处』时，第一住所之取得即止息。再者，心中生起『我将住于第一处』时，第二者即止息。两处住之规定不存在」，如是记载。然于古注疏典籍中则说：「于最初取得之处所未住，而于他寺取得住所后住二三日，由此第一取得止息，故前者亦不显现。后取得不止息。此名为依日数之止息。若于后三月住于他处，前者亦不显现，此名为依住所取得之止息」，如是所说。此二义理分别于此处非所意指。于彼受诺之处，前者亦不显现，于受诺有恶作之罪。然于何处前者显现耶？于中途二住所中，于当日即有后取得之处，于最初取得之处以七日事由而行者无瓦萨之断，彼当日无事由而出发等处，记载「事由者，名为七日事由」。于律文外夜断之决择中说「闻法等」。于开头四种情况中，因意指无顾虑之出发，故未说「以七日事由」，因若有彼则无无顾虑之行。其中前二种情况依未入瓦萨者之方式而说，故已入者当日以七日事由而行，七日内返回者无瓦萨之断，此为成立。后二种情况依已入者无顾虑之行而说，「于未到之巴瓦喇那前七日有事由而出发」，为显示超过彼外七日者有瓦萨之断而说。其中因无「无事由而出发」之语，故成立无夜断之事由不得行。然巴瓦喇那后得行，因巴瓦喇那依于当日。其中「或不返回」者，因障碍。然老师说：「为显示即使无顾虑『我不再来此』者亦得有事由而行，故未说『无事由』」。「据说在锡兰岛有名为小巴瓦喇那者，作彼巴瓦喇那后随意有事由而行，并显示应用」，如是所说。「其中六个黎明在瓦萨内，一个在外，故彼住三月」，有其他人如是说，又说「老师不如是说」。于一切处「入寺」者，古师说入以自己瓦萨所得之胎。然于无念中不入瓦萨者，此处以「于此寺此三月」之不说。「除注疏中所说夜断之事由外，住于界外寺后『我将返回』而行者亦有瓦萨之断」，如是记载。

Soṇakoḷivisavatthukathāvaṇṇanā

242242.「八十……聚集而作」者，是「聚集八万村长」之原因语。其中，应说「于八万村落」却说「于八十村落千」。以村为首者为村长，彼等之千数。「业所染者」是依近用而说。实因业、缘、时节所生，故彼等有眼药之色。应说「以某种所作之事」却说「以某种」。此处「如是」一词用于譬喻。如是，譬喻、教示、询问、决定、承诺、譬喻中。向前看者，是不敬义中的主格。然而，世尊见香室之门善缚后，因神通善巧如愿而行，入室后告知。于精舍之影，即精舍增长之影中。「啊！确实」者，记载为「啊！伟大」。世尊与众多人一起游行之显示，是为了策励未精进者而示现具寿索那之精进努力，以及为了显示为保护如此柔软之足而允许穿鞋。

242.Asītiyā…pe… kāretīti ‘‘asīti gāmikasahassāni sannipātāpetvā’’ti imassa kāraṇavacanaṃ. Tattha ‘‘gāmānaṃ asītiyā sahassesū’’ti vattabbe ‘‘asītiyā gāmasahassesū’’ti vuttaṃ. Gāmappamukhā gāmikā, tesaṃ sahassāni. ‘‘Kammacittīkatānī’’ti upacārena vuttaṃ. Kammapaccayautusamuṭṭhāne hi tesaṃ añjanavaṇṇabhāvo. ‘‘Kenacideva karaṇīyenā’’ti vattabbe ‘‘kenacidevā’’ti vuttaṃ. Ettha evaṃ-saddo opamme pavattati. Evamupamānopadesapucchāvadhāraṇapaṭiññātaopamme. Purato pekkhamānānanti anādaratthe sāmivacanaṃ. Tato pana bhagavato gandhakuṭiyā kavāṭaṃ subaddhaṃ passitvā icchitākārakusalatāya iddhiyā gantvā kuṭiṃ pavisitvā ārocesi. Vihārapacchāyāyanti vihārassa vaḍḍhamānacchāyāyaṃ. ‘‘Aho nūnāti aho mahanto’’ti likhitaṃ. Bhagavato sambahulehi saddhiṃ āhiṇḍanaṃ āyasmato soṇassa vīriyārambhanidassanena anāraddhavīriyānaṃ uttejanatthaṃ, evaṃ sukhumālānaṃ pādarakkhaṇatthaṃ upāhanā anuññātāti dassanatthañca.

382索那出家事注释

Soṇassapabbajjākathāvaṇṇanā

243243.「于彼处取相」者，即观察彼等根门之状态。

243.Tattha ca nimittaṃ gaṇhāhīti tesaṃ indriyānaṃ ākāraṃ upalakkhehi.

244244.「已决意」者，即已通达、已现证而住立。「决意于出离」等，是说涅槃及阿罗汉果。因为「彼由于出离一切烦恼故，称为『出离』；由于远离居家故，称为『远离』；由于无瞋故，称为『无瞋』；由于于取之灭尽时生起故，称为『取灭尽』；由于于渴爱之灭尽时生起故，称为『渴爱灭尽』；由于无痴故，称为『无痴』」。有些人说：一切皆指阿罗汉果。或许会如此：有时会如此，或彼尊者会如此。返回时知。应作之事为己事。或即此读法。于「决意于出离」中即说阿罗汉果。于其余中说涅槃，有些人说。于「决意于无痴」中即说涅槃。于其余中说阿罗汉果，有些人说。他们说：「于这一切中，两者皆有」。于「心之远离」、「已决意者」、「取灭尽」中，是目的义中的主格。见诸处之生与灭后。

244.Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādīhi nibbānaṃ, arahattañca vuttaṃ. ‘‘Tañhi sabbakilesehi nikkhantattā ‘nekkhamma’nti ca gehato pavivittattā ‘paviveko’ti ca byāpajjābhāvato ‘abyāpajja’nti ca arahattaṃ upādānassa khayante uppannattā ‘upādānakkhayo’ti ca taṇhāya khayante uppannattā ‘taṇhakkhayo’ti ca sammohābhāvato ‘asammoho’ti ca vuccatī’’ti vuttaṃ. Sabbehi arahattaṃ vuttanti keci. Siyā kho evamassāti kadāci evamassa, assa vā āyasmato evaṃ siyā. Paccāgacchanto jānanto. Karaṇīyamattānanti attano. So eva vā pāṭho. Nekkhammādhimuttoti imasmiṃyeva arahattaṃ kathitaṃ. Sesesu nibbānanti keci. Asammohādhimuttoti ettheva nibbānaṃ. Sesesu arahattanti keci. ‘‘Sabbesvevetesu ubhayampī’’ti vadanti. Pavivekañca cetaso, adhimuttassa, upādānakkhayassa cāti upayogatthe sāmivacanaṃ. Āyatanānaṃ uppādañca vayañca disvā.

385禁止一切染色等之解说

Sabbanīlikādipaṭikkhepakathāvaṇṇanā

246246.「以染色布擦拭后」是读法。因说「除去垢物等」，故「作二三个孔而使用是允许的」之说者之言不应采纳。

246. ‘‘Rañjanacoḷakena puñchitvā’’ti pāṭho. ‘‘Khallakādīni apanetvā’ti vuttattā dve tīṇi chiddāni katvā vaḷañjetuṃ vaṭṭatī’’ti vadantānaṃ vādo na gahetabbo.

387禁止乘舆等之解说

Yānādipaṭikkhepakathāvaṇṇanā

254254.因说「四指以上者」，故有些人说四指以下是允许的。于「两端红枕」中，记载：「然而，袈裟色是允许的，唯红花等染色是不允许的」。

254. ‘‘Caturaṅgulādhikānī’’ti vuttattā caturaṅgulato heṭṭhā vaṭṭatīti eke. Ubhatolohitakūpadhānanti ettha ‘‘kāsāvaṃ pana vaṭṭati, kusumbhādirattameva na vaṭṭatī’’ti likhitaṃ.

389禁止一切皮革等之解说

Sabbacammapaṭikkhepādikathāvaṇṇanā

255255.「此为何用」者，即此于你何用。

255.Kissa tyāyanti kissa te ayaṃ.

256256.「在家所作」者，即为在家众之利益而作。记载：「允许于任何处坐，此是义」。虽然于长部注疏中说「除棉垫外，一切毛毯等以宝饰边者是允许的」，然而，依律之方式，应尊重此处所说之义而取。又说：「然而，于契经教说中，因亦为在家众等而说，故为摄受彼等，说『除棉垫……是允许的』，似如此显现，其他师说」。

256.Gihivikatanti gihīnaṃ atthāya kataṃ. ‘‘Yattha katthaci nisīdituṃ anujānāmīti attho’’ti likhitaṃ. Kiñcāpi dīghanikāyaṭṭhakathāyaṃ ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī’’ti vuttaṃ, atha kho vinayapariyāyaṃ patvā garuke ṭhātabbato idha vuttanayenevettha attho gahetabbo. ‘‘Tattha pana suttantikadesanāya gahaṭṭhādīnampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ṭhapetvā ‘tūlikaṃ…pe… vaṭṭantī’ti vuttaṃ viya khāyatīti apare’’ti vuttaṃ.

259259.「鹿母」者，是其名。「风鹿」者，亦是其名。记载：「黑狮、黑面猴」。皮革不允许者，以何种方式皮革将被允许，将于后文显明。说：「依自己个人之例外被禁止」。「诸比丘，任何皮革皆不应持用」，此已成立，而「诸比丘，牛皮」者，是恐于后文「诸比丘，于一切边地，允许皮革敷具」处有允许之嫌而说，应知。

259.Migamātukoti tassa nāmaṃ. Vātamigoti ca tassa nāmaṃ. ‘‘Kāḷasīho kāḷamukho kapī’’ti likhitaṃ. Cammaṃ na vaṭṭatīti yena pariyāyena cammaṃ vaṭṭissati, so parato āvi bhavissati. ‘‘Attano puggalikavasena parihāro paṭikkhitto’’ti vuttaṃ. ‘‘Na, bhikkhave, kiñci cammaṃ dhāretabba’’nti ettāvatā siddhe ‘‘na, bhikkhave, gocamma’’nti idaṃ parato ‘‘anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇānī’’ti ettha anumatippasaṅgabhayā vuttanti veditabbaṃ.

393皮革篇集注释已竟。

Cammakkhandhakavaṇṇanā niṭṭhitā.

3946. 药篇集注释

6. Bhesajjakkhandhakavaṇṇanā

395五种药等之解说

Pañcabhesajjādikathāvaṇṇanā

260“若既是药又是油膏”等，对“此二者令其更瘦”等说法显示出矛盾，故可知此是不顾因缘、随得而说。为何不随因缘而说？因为意欲顾及其他。即在一切佛陀时代，亦观待酥等是七日药，世尊之言乃有此意，故说“应涂以作食，而粗食不显”。因为“时受时食”此处未作时分限定。世尊意欲顾及其他，如何能得？受取根本药等乃尽形寿，已有时分限定。而“诸比丘，我听许此五种药时受时食”之言，应知其意乃“作储存后，于次日之时方听许食”。否则，若无过量，则不会生起“若既是药又是油膏”等寻思。若谓因听许美食，故为随顺疾病而说适宜？不然，因为可见会导致更瘦等状态。如说“依甘蔗汁而糖蜜”，是否也应说“依新酥而酥”，而不可别说新酥？不然，因为意欲显示差别。如取糖蜜，虽已成就，但别许甘蔗汁，意欲将甘蔗汁之名义置于糖浆之位。如是新酥，为显示差别之法，故别许新酥，应知此理。其差别之法应依药戒广解而知。因为彼处说“欲煮酥而食者，亦可煮所洗者”。彼处酥是已煮的，非未煮。糖蜜亦然。新酥则是未煮的。

260.‘‘Yaṃbhesajjañceva assā’’ti parato ‘‘tadubhayena bhiyyoso mattāya kissā hontī’’tiādinā virodhadassanato nidānānapekkhaṃ yathālābhavasena vuttanti veditabbaṃ. Yathānidānaṃ kasmā na vuttanti ce? Tadaññāpekkhādhippāyato. Sabbabuddhakālepi hi sappiādīnaṃ sattāhakālikabhāvāpekkhāti tathā vacanena bhagavato adhippāyo, teneva ‘‘āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’’ti vuttaṃ. Tathā hi kāle paṭiggahetvā kāle paribhuñjitunti ettha ca kālaparicchedo na kato. Kutoyeva pana labbhā tadaññāpekkhādhippāyo bhagavato mūlabhesajjādīni tāni paṭiggahetvā yāvajīvanti kālaparicchedo. Yaṃ pana ‘‘anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu’’nti vacanaṃ, taṃ ‘‘sannidhiṃ katvā aparāparasmiṃ divase kāle eva paribhuñjituṃ anujānāmī’’ti adhippāyato vuttanti veditabbaṃ. Aññathā atisayattābhāvato ‘‘yaṃ bhesajjañceva assā’’tiādi vitakkuppādo na sambhavati. Paṇītabhojanānumatiyā pasiddhattā ābādhānurūpasappāyāpekkhāya vuttānīti ce? Tañca na, bhiyyoso mattāya kisādibhāvāpattidassanato. Yathā ‘‘ucchurasaṃ upādāya phāṇita’’nti vuttaṃ, tathā ‘‘navanītaṃ upādāya sappi’’nti vattabbato navanītaṃ visuṃ na vattabbanti ce? Na, visesadassanādhippāyato. Yathā phāṇitaggahaṇena siddhepi parato ucchuraso visuṃ anuññāto ucchusāmaññato guḷodakaṭṭhāne ṭhapanādhippāyato. Tathā navanīte visesavidhidassanādhippāyato navanītaṃ visuṃ anuññātanti veditabbaṃ. Visesavidhi panassa bhesajjasikkhāpadaṭṭhakathāvasena veditabbaṃ. Vuttañhi tattha ‘‘pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭatī’’ti (pārā. aṭṭha. 2.622). Tattha sappi pakkāva hoti, nāpakkā. Tathā phāṇitampi. Navanītaṃ apakkameva.

280此处问言：如新酥一样，甘蔗汁是否也应归于七日药之语中？不应说。为何？若说于七日药语中，则甘蔗汁如糖之例，如无病者之糖蜜被禁止，甘蔗汁亦同样被禁止；若不说，则它如糖一样，不具糖蜜之名。此处不说，后由其言被置于糖浆之位。正为此故，于午后允许作饮料之事项中说了它，因此即是夜分药？不然，因为与注释相违。若谓“不取‘依’之义为‘所依’之义”？此言何意——“依甘蔗汁而熬煮之糖蜜应知”（《度疑》2.623），此舍堕注释之语，乃将‘依’作缘而说？不然，因为不见另有其他作用。如“缘眼及色”等中，‘缘’此勤勉语可见有‘生起’之另一作用，而‘依甘蔗汁’此处不见有另一作用。此说不当，因为即使无彼亦得成立。如“四大及四大所造色”中，虽无另一作用，勤勉语亦成立，此处亦应如是？不然，因为彼处观待异读。如说四大所造，此语观待“或转起之色”此异读，而此注释语不观待任何异读。因为注释师是圆满说者。或彼色仅为施设。如“有所造色”等中仅为施设，应知此处亦然。然此处“依甘蔗汁”，乃以甘蔗汁为初，从彼起之义，故说“无病比丘索求混有甘蔗汁之食而食者，应依美食戒治罪，比丘尼应依悔过治罪”，此不当，某些人说。应显示彼等无特别原因。

Etthāha – navanītaṃ viya ucchurasopi sattāhakālikapāḷiyaṃ eva vattabboti? Na vattabbo. Kasmā? Sattāhakālikapāḷiyaṃ vutte ucchuraso guḷāpadesena yathā agilānassa phāṇitaṃ paṭisiddhaṃ, tathā ucchurasopīti āpajjati, avutte pana guḷaṃ viya so phāṇitasaṅkhyaṃ na gacchati. Idha avatvā pacchā vacanena guḷodakaṭṭhāneva ṭhapito hoti. Tadatthameva pacchābhattaṃ vaṭṭanakapānakādhikāre vutto, tasmā eva yāmakālikoti ce? Na, aṭṭhakathāvirodhato. Na upādāyatthassa nissayatthattāti ce? Kiṃ vuttaṃ hoti – ‘‘ucchurasaṃ upādāya ucchuvikati phāṇitanti veditabbā’’ti (pārā. aṭṭha. 2.623) yadetaṃ nissaggiyaṭṭhakathāvacanaṃ, tattha ‘‘upādāyā’’ti imassa nissāya paccayaṃ katvāti atthoti. Na, parato aparakiriyāya adassanato. Yathā ‘‘cakkhuñca paṭicca rūpe cā’’tiādīsu (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 2.43) ‘‘paṭiccā’’ti imassa ussukkavacanassa ‘‘uppajjatī’’ti aparakiriyā dissati, na tathā ‘‘ucchurasaṃ upādāyā’’ti ettha aparakiriyā dissatīti. Ayuttametaṃ tattha tadabhāvepi siddhattā. Yathā ‘‘cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpa’’nti (dha. sa. 584) ettha aparakiriyāya abhāvepi ussukkavacanaṃ siddhaṃ, tathā etthāpi siyāti? Na, tattha pāṭhasesāpekkhattā. Yathā cattāro mahābhūtā upādāya vuttaṃ, pavattakaṃ vā rūpanti imaṃ pāṭhasesaṃ sā pāḷi apekkhati, na tathā idaṃ aṭṭhakathāvacanaṃ kañci pāṭhaṃ apekkhati. Paripuṇṇavādino hi aṭṭhakathācariyā. Saññākaraṇamattaṃ vā tassa rūpassa. ‘‘Atthi rūpaṃ upādāyā’’tiādīsu (dha. sa. 584) hi saññākaraṇamattaṃ, evamidhāpīti veditabbaṃ. Idha pana ‘‘ucchurasaṃ upādāyā’’ti ucchurasaṃ ādiṃ katvā, tato paṭṭhāyāti attho, tasmā ‘‘ucchurasena saṃsaṭṭhaṃ bhattaṃ agilāno bhikkhu viññāpetvā bhuñjanto paṇītabhojanasikkhāpadena kāretabbo, bhikkhunī pāṭidesaniyenā’’ti vuttaṃ, taṃ ayuttanti eke. Te visesahetuno abhāvaṃ dassetvā paññāpetabbā.

281至此，若将“依甘蔗汁即以甘蔗汁为初”等词句之义错取，认为“依甘蔗汁”一语甘蔗汁即成糖蜜，则“或未煮”之语成无意义，因为未煮之语已取了甘蔗汁。若以“或已煮”之语甘蔗汁即成糖蜜，则“依甘蔗汁”之语成无意义，此为后说，此反驳已成立。彼等意谓“或未煮”即比丘自身或未煮。“无事之已煮”即比丘自身无因缘而已煮。故显示应别说“有事之已煮”，此显示为恶显。为何？因为大注释中说“焦甘蔗糖蜜或捣甘蔗糖蜜唯午前适用”，且未说“有事之已煮”一语，与所获相违。又因为《大波咤厘》中“问：此有事之已煮适用否？答：甘蔗糖蜜午后非时无有适用”之说为适当，故“有事之已煮”之义已被说及，因此显示为难见。“为食之义”即令食之功用。即食之作用为存养之义。

Ettāvatā ‘‘ucchurasaṃ upādāyāti ucchurasaṃ ādiṃ katvā’’tiādīnaṃ padānaṃ atthaṃ micchā gahetvā yadi ‘‘ucchurasaṃ upādāyā’’ti vacanena ucchuraso phāṇitaṃ siyā, ‘‘apakkā vā’’ti vacanaṃ niratthakaṃ apakkavacanena ucchurasassa gahitattā. Atha ‘‘pakkā vā’’ti vacanena ucchuraso phāṇitanti siddhaṃ, ‘‘ucchurasaṃ upādāyā’’ti vacanaṃ niratthakanti uttaraṃ vuttaṃ, taṃ anuttaranti sādhitaṃ hoti. So cetehi apakkā vāti sāmaṃ bhikkhunā apakkā vā. Avatthukapakkā vāti bhikkhunāva sāmaṃ vinā vatthunā pakkā vāti attho. Tasmā aññathā ‘‘savatthukapakkā vā’’ti ca vattabbanti attho dassito, so duṭṭhu dassito. Kasmā? Mahāaṭṭhakathāyaṃ ‘‘jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī’’ti vuttattā, ‘‘savatthukapakkā vā’’ti vacanassa ca laddhivirodhato avuttattā. ‘‘Mahāpaccariyaṃ pana ‘etaṃ savatthukapakkaṃ vaṭṭati no vaṭṭatī’ti pucchaṃ katvā ‘ucchuphāṇitaṃ pacchābhattaṃ no vaṭṭanakaṃ nāma natthī’ti vuttaṃ, taṃ yutta’’nti (pārā. aṭṭha. 2.623) vuttattā ca savatthukapakkā vāti attho ca vuttoyeva hoti, tasmā duddassitoti siddhaṃ. Āhāratthanti āhārapayojanaṃ. Āhārakiccaṃ yāpananti atthoti ca.

262262.“以酥之受用”即以七日药之受用。

262.Telaparibhogenāti sattāhakālikaparibhogena.

263263.“有因缘”者，此处有因缘应依病与无病而知二种。因为非时食戒无犯分中，夜分药等三种皆无差别地说有因缘。于此犍度中说：“诸比丘，我听许病者糖，无病者糖水；诸比丘，我听许病者盐醋，无病者水化之。”故知有因缘依病与无病分为二种。否则，若无因缘，于糖水等则违犯。由此则与经文相违。

263.Sati paccayeti ettha satipaccayatā gilānāgilānavasena dvidhā veditabbā. Vikālabhojanasikkhāpadassa hi anāpattivāre yāmakālikādīnaṃ tiṇṇampi avisesena satipaccayatā vuttā. Imasmiṃ khandhake ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodakaṃ, anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ, agilānassa udakasambhinna’’nti vuttaṃ. Tasmā siddhaṃ satipaccayatā gilānāgilānavasena duvidhāti. Aññathā asati paccaye guḷodakādīsu āpajjati. Tato ca pāḷivirodho.

284“Piṭṭhehī”即用炒过的油。“Koṭṭhaphala”即Koṭṭha树之果。亦记为“或Madana果”。“Hiṅgujatu”即阿魏树之茎、嫩叶及发芽所成之树脂。“Hiṅgusipāṭikā”即其根与枝汁所成之树脂。“Taka”即该树皮与汁之水。“Takapatī”即其叶与汁之水。“Takapaṇṇī”即其果与汁之水。或记为“Taka即虫胶。Takapatī即Kitti虫胶与Moma虫胶。Takapaṇṇī即熟虫胶”。“Ubbhida”即蚁土所作。

Piṭṭhehīti pisitatelehi. Koṭṭhaphalanti koṭṭharukkhassa phalaṃ. ‘‘Madanaphalaṃ vā’’ti ca likhitaṃ. Hiṅgujatu nāma hiṅgurukkhassa daṇḍapallavapavāḷapākanipphannā. Hiṅgusipāṭikā nāma tassa mūlasākhapākanipphannā. Takaṃ nāma tassa rukkhassa tacapākodakaṃ. Takapattīti tassa pattapākodakaṃ. Takapaṇṇīti tassa phalapākodakaṃ. Atha vā ‘‘takaṃ nāma lākhā. Takapattīti kittimalomalākhā. Takapaṇṇīti pakkalākhā’’ti likhitaṃ. Ubbhidaṃ nāma ūsapaṃsumayaṃ.

264264.「Chakaṇaṃ」是牛粪。「Pākatikacuṇṇaṃ」指未煮过的植物粉末，因此他们说「除了香粉之外，一切都可以使用」。「Cālitehi」指已过滤的。

264.Chakaṇaṃ gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ, tena ‘‘ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatī’’ti vadanti. Cālitehīti parissāvitehi.

265265.「由种种材料制成」指由种种药物制成。

265.Nānāsambhārehi katanti nānosadhehi.

404糖等开许论注释

Guḷādianujānanakathāvaṇṇanā

274274.「自己煮的」与「一起煮的」似乎显示为两种，因此，在牛奶等中仅加热就算是煮了。由此，它们与生米等相同。

274. Sāmaṃ pakkaṃ samapakkanti duvidhaṃ viya dīpeti, tasmā khīrādīsu uṇhamattameva pāko. Tena uttaṇḍulādisamānā honti.

276-8276-8.他们说：「在出现‘以佛为首’之处，不说‘比丘僧团’而说‘僧团’，是为了也包含世尊。」「Nāga」指象。

276-8. ‘‘Buddhappamukha’nti āgataṭṭhāne ‘bhikkhusaṅgho’ti avatvā ‘saṅgho’ti vuccati bhagavantampi saṅgahetu’’nti vadanti. Nāgoti hatthī.

279279.「在狭窄处」指在比丘的粪道及比丘尼的尿道，也顺向地。由于没有禁止，烧灼是允许的。是否顺向外科手术就不允许呢？不，因为这是对已禁止之事的再禁止，为了显示所应禁止之事的极限。这是什么意思呢？先前已禁止的外科手术，后来被汇集起来，通过「诸比丘，……偷兰遮」两次对外科手术作了禁止。由此，显示了在狭窄处附近两指宽处应被禁止，而在外科手术之上则无（更重的罪）。再者，先前仅在狭窄处禁止了外科手术，后来连狭窄处附近两指宽处也禁止了，因此，这只是对那（狭窄处附近）的禁止，而非对其他（外科手术）的禁止，这已成立。在这里，「刀」如同「应为他寻找持刀者」等句中那样，指任何用来切割的东西。因此说「或用刺」等。然而，在此处，应知在比丘尼分别中，已通过枝条、涂药口的方式开许了涂药。另有一些人，将「或外科手术」的读法作分别后，进行灌肠手术。据说「Vatthī」是指火罐。他们解释其意思为「用那个切割称为灌肠手术」，他们应被显示「应为他寻找持刀者」这句的分别后予以驳斥。「Aṇḍavuḍḍhī」是疝气。「Ādānavattī」是肿胀。

279.Sambādheti vaccamagge bhikkhussa bhikkhuniyā ca passāvamaggepi anulomato. Dahanaṃ paṭikkhepābhāvā vaṭṭati. Satthavattikammānulomato na vaṭṭatīti ce? Na, paṭikkhittapaṭikkhepā, paṭikkhipitabbassa tapparamatādīpanato, kiṃ vuttaṃ hoti? Pubbe paṭikkhittampi satthakammaṃ sampiṇḍetvā pacchā ‘‘na, bhikkhave…pe… thullaccayassā’’ti dvikkhattuṃ satthakammassa paṭikkhepo kato. Tena sambādhassa sāmantā dvaṅgulaṃ paṭikkhipitabbaṃ nāma. Satthavattikammato uddhaṃ natthīti dīpeti. Kiñca bhiyyo pubbe sambādheyeva satthakammaṃ paṭikkhittaṃ, pacchā sambādhassa sāmantā dvaṅgulampi paṭikkhittaṃ, tasmā tasseva paṭikkhepo, netarassāti siddhaṃ. Ettha ‘‘satthaṃ nāma satthahārakaṃ vāssa pariyeseyyā’’tiādīsu viya yena chindati, taṃ sabbaṃ. Tena vuttaṃ ‘‘kaṇṭakena vā’’tiādi. Khāradānaṃ panettha bhikkhunivibhaṅge pasākhe lepamukhena anuññātanti veditabbaṃ. Eke pana ‘‘satthakammaṃ vā’’ti pāṭhaṃ vikappetvā vatthikammaṃ karonti. ‘‘Vatthī’’ti kira agghikā vuccati. Tāya chindanaṃ vatthikammaṃ nāmāti ca atthaṃ vaṇṇayanti, te ‘‘satthahārakaṃ vāssa pariyeseyyā’’ti imassa padabhājanīyaṃ dassetvā paṭikkhipitabbā. Aṇḍavuḍḍhīti vātaṇḍako. Ādānavattīti ānahavatti.

408人肉禁止论注释

Manussamaṃsapaṭikkhepakathāvaṇṇanā

280280.由于说了「诸比丘，人肉……偷兰遮」，以及「诸比丘，不……恶作」，未作观察的恶作和偷兰遮这两者都会发生，因此，即使对于允许的肉，由于未作观察的缘，也有恶作。有些人说：「只有知道是肉的本质时才犯。对于糕饼等，不知道的人有什么观察可言呢？」另一些人说：「即使不知道也犯，因为这是普遍地说。」

280. ‘‘Na, bhikkhave, manussamaṃsaṃ…pe… thullaccayassā’’ti vuttattā, ‘‘na ca, bhikkhave, appaṭi…pe… dukkaṭassā’’ti ca vuttattā appaṭivekkhaṇadukkaṭañca thullaccayañcāti dve āpajjati, tasmā kappiyamaṃsepi appaṭivekkhaṇapaccayā dukkaṭameva. Keci ‘‘maṃsabhāvaṃ jānantova āpajjati. Pūvādīsu ajānantassa kā paccavekkhaṇā’’ti vadanti. Ajānantopi āpajjati sāmaññena vuttattāti keci.

410象肉等禁止论注释

Hatthimaṃsādipaṭikkhepakathāvaṇṇanā

281281.「这些……一切都不允许」这句话，仅仅是显示这十种人肉等为不净物的性质，并非显示犯行之分别的语句。「无论知道或不知道而食用的，都有犯」这也是不确定的语句，因为没有说「这是某某犯」。这两者，是依前面在人等肉等中，有偷兰遮和恶作犯的已把握之理，而能了知意图，故如此说。在此，其意图是：因为这些是人等的肉等，是不净的，所以对于人肉等，是偷兰遮犯。对于其余一切，处处都是恶作犯。因为在经文中，确实将血等归为肉类，而说「诸比丘，人肉……偷兰遮」。就在那里，对于象等的肉等，也制定了恶作犯。因此，在锡兰注释中说：「对于人肉、或发、或爪、或骨、或血，都是偷兰遮。」由此——

281.Imesaṃ…pe… sabbaṃ na vaṭṭatīti idaṃ dasannampi manussamaṃsādīnaṃ akappiyabhāvamattaparidīpanavacanaṃ, nāpattivibhāgadassanavacanaṃ. Yaṃ kiñci ñatvā vā añatvā vā khādantassa āpattiyevāti idampi aniyamitavacanameva ‘‘ayaṃ nāma āpattī’’ti avuttattā . Tadubhayampi heṭṭhā manussādīnaṃ maṃsādīsu thullaccayadukkaṭāpattiyo hontīti gahitanayehi adhippāyo jānituṃ sakkāti evaṃ vuttaṃ. Tatrāyaṃ adhippāyo – yasmā etesaṃ manussādīnaṃ maṃsādīni akappiyāni, tasmā manussānaṃ maṃsādīsu thullaccayāpatti. Sesānaṃ sabbattha dukkaṭāpattīti. Pāṭheyeva hi lohitādiṃ maṃsagatikaṃ katvā ‘‘na, bhikkhave, manussamaṃsaṃ…pe… thullaccayassā’’ti vuttaṃ. Tattheva hatthādīnaṃ maṃsādīsupi dukkaṭāpatti paññattā. Tena vuttaṃ sīhaḷaṭṭhakathāyaṃ ‘‘manussamaṃse vā kese vā nakhe vā aṭṭhimhi vā lohite vā thullaccayamevā’’ti vuttaṃ. Iminā eva –

292「骨、血、皮、毛，这些是不允许的。」——

‘‘Aṭṭhipi lohitaṃ cammaṃ, lomamesaṃ na kappatī’’ti. –

293《小戒》偈颂句的含义和意图是容易了知的。在「受持」这里，说了不恭敬的恶作。他们说：「水、人等的肉也是不允许的。」即使有龙王所说的过患，也仅取「嫌责」之章节，而说「由于厌恶」。

Khuddasikkhāgāthāpadassa attho ca adhippāyo ca suviññeyyoti. Paṭiggahaṇeti ettha anādariyadukkaṭaṃ vuttaṃ. ‘‘Udakamanussādimaṃsampi na vaṭṭatī’’ti vadanti. Nāgarājena vuttādīnave satipi ujjhāyanādhikārameva gahetvā ‘‘paṭikūlatāyā’’ti vuttaṃ.

414粥、蜜丸等论注释

Yāgumadhugoḷakādikathāvaṇṇanā

283“应依法处置”这句是结集者的话。因为世尊并未将同一条学处制定两次，有些长老说：“在这些情况下便是如此。”这是针对最初制立而说的，即便如此，那些比丘也并未成为犯戒者。为何？因为数数食学处的缘起中说：“而且我们已在适当的时候托钵进食了。”在《母经分别》中又说：“所谓数数食，即已受请五种食物中的某一种，搁置该食而食用其他五种食物中的某一种，这称为数数食。”因此，所谓其他食物，即从邀请中得到的任何食物，这已成立。由于从粥邀请中得到的并非食物，所以那些比丘认为“于此无犯”而食用了。在此，由于说了“应依法处置”，所以食用从其他邀请中得到的食物者犯戒，而非食用其他者，这已得到许可。从那以后，在该戒的无犯条款中说了“常施食、筹施食、半月食、斋日食、月初日食”。在先前毘舍离制戒时这些并不存在，如果存在，则与缘起和《母经分别》相违。因此，由于缘起中说“而且我们已在适当的时候托钵进食了”，且在句分别中也无差别地说“食用其他五种食物中的某一种食物”，所以无论是先受请还是后受请的食物，搁置受请的食物而只食用未受请的食物者犯戒，而非食用其他者。虽然如此，由于说了“诸比丘，除受请外，不应食用其他粥”，食用与最初受请食物不同的、后来得到的受请食物以及常施食等者，似乎会犯戒。为了遮止这会导致随制戒的过失，也为了遮止食用未受请食物会导致犯戒的过失，并以这个含义将最初制立的学处本身加以调整，世尊说了“应依法处置”。因此，从那以后，只有食用后来受请的食物者犯戒。其中，常施食等不在此列，这已成立。正是因此，尊者优波离长老在该戒的无犯条款中加入了“常施食”等五个词句而结集。那些大龙象长老是通达意趣的，所以，世尊最初所说的“除五种食物外，一切情况无犯”这句话，后来也为了保护它，不触及非食物的蜜丸而只说了粥。老师如此解释。

283.Yathādhammo kāretabboti idaṃ saṅgītikārakavacanaṃ. Na hi bhagavā tameva sikkhāpadaṃ dvikkhattuṃ paññapesi, evaṃ evarūpesūti eke. Paṭhamapaññattameva sandhāya vuttaṃ, tathāpi na ca te bhikkhū sāpattikā jātā. Kathaṃ? Paramparabhojanasikkhāpadassa aṭṭhuppattiyā. ‘‘Apica mayaṃ kālasseva piṇḍāya caritvā bhuñjimhā’’ti vuttaṃ. Mātikāvibhaṅge (pāci. 227) ca ‘‘paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāmā’’ti vuttaṃ, tasmā aññaṃ bhojanaṃ nāma nimantanato laddhaṃ yaṃ kiñcīti siddhaṃ. Yasmā na bhojjayāgunimantanato laddhabhojanaṃ, tasmā ‘‘ettha anāpattī’’ti te bhikkhū paribhuñjiṃsūti. Ettha ‘‘yathādhammo kāretabbo’’ti vuttattā pana aññanimantanato laddhabhojanameva bhuñjantassa āpatti, netaranti anuññātaṃ. Tato paṭṭhāya tassa anāpattivāre ‘‘niccabhatte salākabhatte pakkhike uposathike pāṭipadike’’ti vuttaṃ. Pubbe vesāliyā paññattakāle natthi, yadi atthi, aṭṭhuppattimātikāvibhaṅgavirodho, tasmā ‘‘apica mayaṃ kālasseva piṇḍāya caritvā bhuñjimhā’’ti aṭṭhuppattiyaṃ vuttattā, padabhājanepi ‘‘aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjatī’’ti avisesena vuttattā ca paṭhamaṃ vā pacchā vā nimantitaṃ bhojanaṃ ṭhapetvā animantitameva bhuñjantassa āpatti, netaranti kiñcāpi āpannaṃ, ‘‘na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā’’ti vuttattā pana paṭhamanimantitabhojanato aññaṃ pacchā laddhaṃ nimantitabhojanaṃ, niccabhattādīni ca bhuñjantassa āpattīti āpajjamānaṃ viya jātanti anupaññattippasaṅganivāraṇaṃ, animantanabhojane āpattippasaṅganivāraṇañca karonto, paṭhamapaññattisikkhāpadameva iminā atthena pariṇāmento ca ‘‘yathādhammo kāretabbo’’ti bhagavā āha, tasmā tato paṭṭhāya pacchā nimantanabhojanaṃ bhuñjantasseva āpatti. Tesu na niccabhattādīnīti āpannaṃ. Tenevāyasmā upālitthero tassa anāpattivāre ‘‘niccabhatte’’tiādīni pañca padāni pakkhipitvā saṅgāyi. Adhippāyaññū hi te mahānāgā, tasmā paṭhamameva yaṃ bhagavatā vuttaṃ ‘‘pañca bhojanāni ṭhapetvā sabbattha anāpattī’’ti vacanaṃ, pacchāpi taṃ anurakkhantena abhojanaṃ madhugoḷakaṃ aparāmasitvā bhojjayāgu eva vuttāti evaṃ ācariyo.

295于此有问：如同优波离长老以后来所得的理由加入了常施食等，同样，在《衣犍度》中加入了数数食后，为何不说“诸比丘，已出衣期的比丘有六种开许”？答：为了显示如前所述的理由。否则，这条学处就会在毘舍离和安陀迦频陀两处各制定一半。若非如此，那些比丘就会成为犯戒者，但他们并非犯戒者，因为即使在未被禁止的情况下，也见到他们有疑惑。经中说：“那么，婆罗门，你给比丘们吧。比丘们心存疑惑，不接受。”正是为了消除他们“这是否特别指定给我们的”这样的疑惑，世尊在已命他们“食用”而他们已食用之后，说：“诸比丘，我允许粥和蜜丸。”同样，在此，他们压倒了已制定的数数食学处，心想如何能食用数数食呢？对此，有些老师说：那些比丘虽然依数数食学处知道“其他食物不许可”，但由于世尊另行开许说“诸比丘，我允许粥……”，他们便以“如同初供、大粗食等一样是许可的”这样的想法而食用了。因此缘起中说：“而且我们已在适当的时候以粥充饥了”等。那是不合理的，因为那会导致与缘起和《母经分别》相违，导致无犯条款中常施食等不可能存在，导致比丘们无法避免犯戒者状态，并导致世尊因邪执之因而开许的过失。那些比丘因为世尊在某些地方依律甚至连许可的也禁止，如说“以歌谣方式所得于我不可食”，所以他们揣度世尊的意趣，说“心存疑惑，不接受”；而世尊为了阐明自己的意趣，针对学处说：“诸比丘，我允许粥……”。世尊的意趣确实难以把握。例如，他因会导致未作请求的过失，而拒绝了婆罗堕阇的乳粥。然而，对于阿难尊者请求后所准备的米粥，他并未说“阿难，凡是请求所得的，那也是不许可的”，而只说了“阿难，凡是隔夜的……”等。由此，通过显示“若非隔夜则许可”的意趣，支持了美味食、饭食请求等学处，世尊尚且许可，何况我们呢。

Etthāha – yathā pacchāladdhalesena therena niccabhattādipakkhepo kato, evaṃ kathinakkhandhake paramparabhojanaṃ pakkhipitvā ‘‘atthatakathinānaṃ vo, bhikkhave, cha kappissantī’’ti kimatthaṃ na vuccanti? Vuccate – yathāvuttalesanidassanatthaṃ. Aññathā idaṃ sikkhāpadaṃ vesāliyaṃ, andhakavinde cāti ubhayattha upaḍḍhupaḍḍhena paññattaṃ siyā. No ce, sāpattikā bhikkhū siyuṃ, na ca te sāpattikā appaṭikkhittepi tesaṃ kukkuccadassanato. ‘‘Tena hi, brāhmaṇa, bhikkhūnaṃ dehīti. Bhikkhū kukkuccāyantā na paṭiggaṇhantī’’ti hi vuttaṃ. Tesañhi ‘‘paribhuñjathā’’ti bhagavato āṇattiyā paribhuttānampi ‘‘odissakaṃ nu kho idaṃ amhāka’’nti vimatippattānaṃ vimativinodanatthaṃ ‘‘anujānāmi, bhikkhave, yāguñca madhugoḷakañcā’’ti vuttaṃ. Evamidhāpete paññattaṃ paramparabhojanasikkhāpadaṃ omadditvā paramparabhojanaṃ kathaṃ bhuñjissantīti. Etthāhu keci ācariyā paramparabhojanasikkhāpadeneva ‘‘aññassa bhojanaṃ na kappatī’’ti jānantāpi ‘‘anujānāmi, bhikkhave, yāguñcā’’ti visuṃ anuññātattā ‘‘paṭaggidānamahāvikaṭādi viya kappatī’’ti saññāya bhuñjiṃsu. Tena vuttaṃ ‘‘apica mayaṃ kālasseva bhojjayāguyā dhātā’’tiādi, taṃ ayuttaṃ tattha aṭṭhuppattimātikāvibhaṅgavirodhena anāpattivāre niccabhattādīnaṃ asambhavappasaṅgato, bhikkhūnaṃ sāpattikabhāvānatikkamanato, micchāgāhahetuppasaṅgena bhagavatā anuññātappasaṅgato ca. Te hi bhikkhū yasmā bhagavā katthaci vinayavasena kappiyampi ‘‘gāthābhigītaṃ me abhojaneyya’’nti (saṃ. ni. 1.194; su. ni. 81; mi. pa. 4.5.9) paṭikkhipati, tasmā bhagavato adhippāyaṃ pati ‘‘kukkuccāyantā na paṭiggaṇhantī’’ti vuttaṃ, sikkhāpadaṃ pati bhagavāpi attano adhippāyappakāsanatthameva ‘‘anujānāmi, bhikkhave, yāguñcā’’ti āha. Duravaggāho hi bhagavato adhippāyo. Tathā hi bhāradvājassa pāyāsaṃ abhojaneyyanti akataviññattippasaṅgato paṭikkhipi. Ānandattherena viññāpetvā sajjitaṃ tekaṭulayāguṃ pana ‘‘yadapi, ānanda, viññattaṃ, tadapi akappiya’’nti avatvā ‘‘yadapi, ānanda, antovuttha’’ntiādimevāha. Tena no ce taṃ antovutthaṃ kappatīti adhippāyadassanena paṇītabhojanasūpodanaviññattisikkhāpadāni upatthambheti bhagavatopi kappati, pageva amhākanti.

284“正如世尊允许病者用糖”，这是依据“诸比丘，凡那些病比丘的受用物”这一语句而说的，因此他们在此对受持产生了疑惑。然而在此处，本应说“诸比丘，我允许病者用糖水”，但由于糖被特别强调，先说了先前已允许的，然后允许了非病者用糖水。由此，当有病者且有因缘时，应受用糖；而糖水即使没有因缘也是可以的，这显示了这一差别。其中，有人说：“糖水在诸时限药中属于七日药，因为世尊特别允许，超过七日则犯恶作。”那是不合理的，因为与水混合后，它便失去了七日药的性质。有人说：“如同芒果等与水混合后成为一日药，同样，它失去了七日药的性质，在其之后安立于尽形寿药中。”那是合理的，而且因为这是世尊特别允许的，即使没有省察也没有过失。有人说：“因为说‘糖水’，所以它是水性的。”如果与水混合就成为水性的，那么蜂蜜也应如此，因为它也是那样被允许的。不应如此，如果它是水性的，就应不须受持而受用，但事实并非如此，“在一切情况下都应审察后受持”，在某《甘提帕达》中如此说。

284.Gilānasseva bhagavatā guḷo anuññātoti ‘‘yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyānī’’ti (pārā. 622) vacanavasena vuttaṃ, teneva te idha paṭiggahaṇe kukkuccāyiṃsu. Idha pana ‘‘anujānāmi, bhikkhave, gilānassa guḷodaka’’nti vattabbe guḷādhikārattā pubbe anuññātañca vatvā agilānassa guḷodakaṃ anuññātaṃ, tena gilānena sati paccaye guḷo paribhuñjitabbo, guḷodakaṃ asati paccayepi vaṭṭatīti imaṃ visesaṃ dīpeti. Tattha ‘‘guḷodakaṃ kālikesu sattāhakālikaṃ, bhagavatā odissānuññātattā sattāhātikkamena dukkaṭa’’nti vadanti, taṃ na yuttaṃ, udakasambhinnattā sattāhakālikabhāvaṃ jahati. ‘‘Yathā ambādi udakasambhinnaṃ yāmakālikaṃ jātaṃ, tathā sattāhakālikaṃ jahitvā tadanantare yāvajīvike ṭhita’’nti vadanti, taṃ yuttaṃ, tañca bhagavatā odissānuññātattā paccavekkhaṇābhāve doso natthi. ‘‘Guḷodaka’nti vuttattā udakagatika’’nti vadanti. Yadi udakamissaṃ udakagatikaṃ hoti, madhupi siyā taṃ tathā anuññātattā. Mā hotu, appaṭiggahetvā paribhuñjitabbaṃ siyā udakagatikattā, tañca na hoti, ‘‘sabbatthāpi upaparikkhitvā gahetabba’’nti aññatarasmiṃ gaṇṭhipade vuttaṃ.

285“空屋”指第四禅。

285.Suññāgāranti catutthajjhānaṃ.

419适宜地许可的解说。

Kappiyabhūmianujānanakathāvaṇṇanā

295“Oravasadda”指大声音。“由众多人围绕”，在此即使一人也可。有人说：“在众多人中，即使一人的话语也可同时存在。”“因为说‘接触后’”，所以未接触时不可。以“没有过失”一语，其余也被允许。有人说：“如果墙壁先完成，之后再填满它，在那里做是不可以的，只有在自然地面上做才可以。”这似乎与后面注释书中“以砖等所作的积聚”等说法相违。“或泥团”，在此说：“若未作意、未决意，从记忆之处开始，若上方已决意，则下方放置的物品为不净，只有上方放置的才是净的，这是此处的差别。”在此，得到净屋是允许的，意思是应再作如是之净屋。“我们给作净屋”，在此意指作净屋之用。然而，食堂本身即是住所，因此有人说在那里作也是可以的。也有人说：“即使未作也是可以的。”

295.Oravasaddanti mahāsaddaṃ. Bahūhi samparivāretvāti ettha ekenāpi vaṭṭati. ‘‘Bahūsu ekassapi vacanena saha siyāti vutta’’nti vadanti. ‘‘Āmasitvā’’ti vuttattā anāmasite na vaṭṭati. ‘‘Doso natthī’’ti vacanena sesāpi anuññātā. ‘‘Bhittiñce upasante pacchā taṃ pūrenti, tattha kātuṃ na vaṭṭati, pakatibhūmiyaṃyeva kātuṃ vaṭṭatī’’ti vadanti. Taṃ upari aṭṭhakathāyaṃ ‘‘iṭṭhakādīhi katācayassā’’tiādinā virujjhati viya. Mattikāpiṇḍaṃ vāti ettha ‘‘asatiyā anadhiṭṭhitāya saritaṭṭhānato paṭṭhāya ce upari adhiṭṭhitā, heṭṭhā ṭhitaṃ bhaṇḍaṃ akappiyaṃ, upariṭṭhitameva kappiyaṃ, ayamettha viseso’’ti vuttaṃ. Ettha kappiyakuṭi laddhuṃ vaṭṭatīti evaṃvidhe puna kātabbāti attho. Kappiyakuṭiṃ kātuṃ demāti ettha kappiyakuṭikiccaṃ kātunti adhippāyo. Bhojanasālā pana senāsanameva, tasmā tattha kātabbanti apare. ‘‘Akatepi vaṭṭatī’’ti vuttaṃ.

299“口内藏”被记载为“进食时的储藏”。“口内藏”是其名称。有人说：“如果是储藏，应是波逸提，但口内藏只是恶作，因此储藏并非这里所指。”因为说“使其成为他的所有物”，所以不指望的舍弃并非这里所指。有些人认为，如同衣的分配，应知只是形式上的净。

‘‘Mukhasannidhi nāma bhojanakāle sannidhī’’ti likhitaṃ. Mukhasannidhīti tassa nāmaṃ. ‘‘Yadi sannidhi hoti, pācittiyaṃ bhaveyya, mukhasannidhi pana dukkaṭaṃ, tasmā sannidhi anadhippetā’’ti vuttaṃ. ‘‘Tassa santakaṃ katvā’’ti vuttattā anapekkhavissajjanaṃ nādhippetaṃ. Cīvaravikappane viya kappiyamattaṃ ñātabbanti keci.

422给尼亚结发外道事的解说。

Keṇiyajaṭilavatthukathāvaṇṇanā

300有人说：“自己受持的食物，在午前舍弃后，由沙弥等作成饮料而给予，仅在午前可用，午后不可用，因为是有基物的受持。”在此，由于再次受持时无过失，午前受持已被舍出，且自己未持取，故不见有过失，应审察后受持。“Sālūka”指块茎，人们称之为“些许之物”。“Phārusaka”被记载为“果腊地区的一种树”。因为特别说明是“熟果的汁”，所以说“未熟的也可”。以《库伦迪》的说法也是成立的。洗米水也是谷物的汁。被记载为“无渣的甘蔗汁是七日药”。“Sāvittī”即伽耶特利。“Chandaso”指吠陀的。有人说：“因为世尊说‘诸比丘，出家者不应教唆行不净事’，所以不仅对未受具足戒者在十学处上如此，而且凡是比丘所不许可的，对他也都不许可，这是意旨。”

300. ‘‘Attanā paṭiggahitaṃ purebhattameva pariccajitvā sāmaṇerādīhi pānakaṃ katvā dinne purebhattameva vaṭṭati, na pacchābhattaṃ savatthukapaṭiggahitattā’’ti vadanti, tattha puna paṭiggahaṇe niddosattā, purebhattameva paṭiggahaṇassa nissaṭṭhattā, attanā ca aggahitattā doso na dissati, upaparikkhitvā gahetabbaṃ. Sālūkā nāma kandā, ‘‘ito kiñcitaka’’nti voharanti. ‘‘Phārusakanti goḷavisaye eko rukkho’’ti ca likhitaṃ. ‘‘Pakkaḍākarasa’’nti visesitattā ‘‘apakkaṃ vaṭṭatī’’ti vuttaṃ. Kurundivacanenapi siddhameva. Taṇḍuladhovanodakampi dhaññaraso eva. ‘‘Nikkasaṭo ucchuraso sattāhakāliko’’ti likhitaṃ. Sāvittīti gāyatti. Chandasoti vedassa. ‘‘Na, bhikkhave, pabbajitena akappiye samādapetabba’nti vuttattā anupasampannassāpi na kevalaṃ dasasu eva sikkhāpadesu, atha kho yaṃ bhikkhussa na kappati, tasmimpīti adhippāyo’’ti vuttaṃ.

305“两种布料”仅以名称而言，即中国布和索摩罗布。“三种”指加上丝布共三种。神通所成衣是善来比丘所生起的。提婆达多衣是阿那律长老所得到的。被记载为：“超过一日夜，依储藏故；超过七日，依药学处故。”

305.Dve paṭā desanāmenevāti cīnapaṭṭasomārapaṭṭāni. Tīṇīti pattuṇṇena saha tīṇi. Iddhimayikaṃ ehibhikkhūnaṃ nibbattaṃ. Devadattiyaṃ anuruddhattherena laddhaṃ. ‘‘Yāmātikkame sannidhivasena sattāhātikkame bhesajjasikkhāpadavasenā’’ti likhitaṃ.

425药犍度注释结束。

Bhesajjakkhandhakavaṇṇanā niṭṭhitā.

4267. 迦絺那犍度注释

7. Kathinakkhandhakavaṇṇanā

427迦絺那许可的解说。

Kathinānujānanakathāvaṇṇanā

306“迦絺那”意指：因能成就五种利益，故为坚固。不说“他们作五种”，而说“他们将作”，此未来式语词在“vo”的属格立场上是合适的，因为他们在那一刻尚未成就迦絺那。在这两种义理分别中，后一种才是恰当的，因为他们所有人都是波婆耶人，且持守一切头陀支。因为对于接受邀请者，才制定了不告而行的学处，对于别众食也是如此。对于未持受、未决意三衣者，不存在不持而行；对于有多余衣者，因为可以受取随宜衣、第四衣等。对于另一者，也可通过未决意的方式获得。衣的产生只属于粪扫衣者。“在迦絺那成就的界内”是就近行界而说。应知，由于位于近行界者可分得亡者衣等，而结界内无此产生，故此处意指近行界。谁得迦絺那敷展？即谁成就？有五人成就。因为迦絺那布的施主，最少有四人，一人为受者。在瞻波犍度中说：“诸比丘，若此四众比丘僧，除三种僧羯磨——授具足戒、自恣、出罪。”故应理解为“非五众所应作”。有人说：“僧团将迦絺那布给予某人时，即使不置于伸手范围内，或立于界外者，也可以给予。”但必须置于伸手范围内才可给予。何以故？因为“他已达到堪能羯磨”。又说：“以彼处所产之米谷等换取衣物时，那些衣物只归属于已成就迦絺那者。但若以衣物换取米谷等，则那些物品归属于所有人。”于初自恣日自恣者得，这是就最高标准而言。若有因障碍而未自恣的住雨安居者，也可成就迦絺那，以其余人凑足众数后，应敷展迦絺那。若问此理如何可知？在《附随》中说：“迦絺那已敷展，属于二人：敷展者与随喜者。”又于同处说：“迦絺那已敷展，属于僧、属于众、属于人。”

306.‘‘Kathinanti pañcānisaṃse antokaraṇasamatthatāya thiranti attho’’ti likhitaṃ. ‘‘Pañca kappantī’’ti avatvā ‘‘kappissantī’’ti anāgatavacanaṃ ‘‘vo’’ti imassa sāmivacanapakkhe yujjati tesaṃ tasmiṃ khaṇe anatthatakathinattā. Dvīsu panetesu atthavikappesu pacchimo yutto sabbesampi tesaṃ pāveyyakānaṃ sabbadhutaṅgadharattā. Nimantanaṃ sādiyantasseva hi anāmantacāro paññatto, tathā gaṇabhojanaṃ. Asamādānacāro anadhiṭṭhitaticīvarassa natthi atecīvarikassa yāvadatthacīvaracatutthādicīvaraggahaṇasambhavato. Itarassāpi anadhiṭṭhānamukhena labbhati. Cīvaruppādo apaṃsukūlikasseva. ‘‘Kathinatthatasīmāya’’nti upacārasīmaṃ sandhāya vuttaṃ. Upacārasīmaṭṭhassa matakacīvarādibhāgiyatāya baddhasīmāya tatruppādābhāvato viññeyyametaṃ upacārasīmāvettha adhippetāti. Kathinatthāraṃ ke labhantīti ke sādhentīti attho. Pañca janā sādhenti. Kathinadussassa hi dāyakā pacchimakoṭiyā cattāro honti. Eko paṭiggāhakoti. ‘‘Tatra ce, bhikkhave, yvāyaṃ catuvaggo bhikkhusaṅgho ṭhapetvā tīṇi kammāni upasampadaṃ pavāraṇaṃ abbhāna’’nti (mahāva. 388) campeyyakkhandhake vuttattā ‘‘na pañcavaggakaraṇīya’’nti gahetabbaṃ. ‘‘Yassa saṅgho kathinadussaṃ deti, taṃ hatthapāse akatvāpi bahisīmāya ṭhitassapi dātuṃ vaṭṭatī’’ti vadanti, taṃ hatthapāse katvā eva dātabbaṃ. Kasmā? ‘‘Tassa kammappattattā’’ti vuttaṃ. ‘‘Tatruppādena taṇḍulādinā vatthesu cetāpitesu atthatakathinānameva tāni vatthāni pāpuṇanti. Vatthehi pana taṇḍulādīsu cetāpitesu sabbesaṃ tāni pāpuṇantī’’ti vuttaṃ. Paṭhamapavāraṇāya pavāritā labhantīti idaṃ ukkaṭṭhakoṭiyā vuttaṃ. Antarāyena appavāritānampi vutthavassānaṃ kathinatthārasambhavato itare gaṇapūrake katvā kathinaṃ attharitabbanti kathaṃ paññāyatīti ce? ‘‘Dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ atthārakassa ca anumodakassa cā’’ti (pari. 403) parivāre ekavacanakaraṇato, tattheva ‘‘saṅghassa atthataṃ hoti kathinaṃ, gaṇassa puggalassa atthataṃ hoti kathina’’nti (pari. 414) vacanato ca.

303“住于其他寺院者，即使已住雨安居，也不得。”这是指同一界内，还是不同界内？于此有何义？若在同一界内，则与后文注释所言相违：“若同一界内有众多寺院，应集合所有比丘于一处敷展迦絺那，不得各别敷展。”因为此语显示所有人共一个迦絺那敷展。若在不同界内，则与优波难陀的“同一意乐”之许可相违。因为世尊曾说：“诸比丘，给那愚人同一意乐。”此语显示他在两个住处都能成就迦絺那敷展。应求无违，因为未被禁止。因此，应知意趣为：无论在同一界或不同界，若近行界不同，住于其他寺院者，即使已住雨安居，也不得。有人说：“于后自恣日受具足戒者，亦得于初自恣日自恣，且成为住雨安居者，并获得利益，故允许沙弥入雨安居，沙弥亦得迦絺那利益。”

Aññasmiṃvihāre vutthavassāpi na labhantīti idaṃ kiṃ ekasīmasmiṃ, udāhu nānāsīmasminti? Kiñcettha – yadi tāva ekasīmasmiṃ, parato ‘‘sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭatī’’ti iminā aṭṭhakathāvacanena virujjhati. Idañhi vacanaṃ sabbesaṃyeva eko kathinatthāroti dīpeti. Atha nānāsīmasmiṃ, upanandassa ekādhippāyadānānumatiyā virujjhati. Vuttañhetaṃ ‘‘detha, bhikkhave, moghapurisassa ekādhippāya’’nti (mahāva. 364). Idañhi vacanaṃ dvīsupi āvāsesu tassa kathinatthārasiddhiṃ dīpetīti. Avirodhova icchitabbo appaṭisiddhattā, tasmā ekasīmasmiṃ vā nānāsīmasmiṃ vā nānūpacāre aññasmiṃ vihāre vutthavassāpi na labhantīti adhippāyo veditabbo. ‘‘Pacchimikāya upasampanno paṭhamapavāraṇāya pavāretumpi labhati, vassiko ca hoti ānisaṃsañca labhatīti sāmaṇerānaṃ vassūpagamanaṃ anuññātaṃ hoti, sāmaṇerā kathinānisaṃsaṃ labhantī’’ti vadanti.

304“足以成就三衣中任何一种”，此语看似与圣典“迦絺那非仅由僧伽帝、郁多罗僧、安陀会而敷展”相违。因为此圣典显示：若缺三衣中任何一种，迦絺那即未敷展。是否如此？不然，因为了知其目的。世尊说此圣典，并非意在显示“若缺三衣中任何一种，迦絺那即未敷展”。若尔，则不应说“非仅由僧伽帝、郁多罗僧、安陀会”。是否如此？不然，因为了知其意趣。其意趣为：若有人欲以僧伽帝敷展，则离僧伽帝即未敷展。其余二者亦同此理。正因如此，在白分中，以“以僧伽帝敷展”等方式，只说了一种衣。如是，应知“以二十四种相，迦絺那未敷展；以十七种相，迦絺那已敷展”是随宜以最高标准而说。因此，应知黑分中之意趣为：所列……界外随喜等二十四种相，若全部具足，固然未敷展；即使仅具其中一种，如以相所作等，若其不成就，迦絺那亦未敷展。白分中亦应知意趣为：未割截衣、已割截衣……界内随喜等十七种相，若全部具足，固然已敷展；即使仅具其中一种，其余全不具足，迦絺那亦已敷展。否则，彼此会有矛盾，应随其所宜配合而解。

Tiṇṇaṃ cīvarānaṃ aññatarappahonakanti idaṃ ‘‘na aññatra saṅghāṭiyā uttarāsaṅgena antaravāsakena atthataṃ hoti kathina’’nti imāya pāḷiyā virujjhanaṃ viya dissati. Ayañhi pāḷi tiṇṇaṃ cīvarānaṃ aññataravirahenāpi na atthataṃ hoti kathinanti dīpetīti ce? Na, tadatthajānanato, na tiṇṇaṃ cīvarānaṃ aññataravirahena na atthataṃ hoti kathinanti hi dīpetukāmo bhagavā taṃ pāḷimāha. Yadi evaṃ ‘‘aññatra saṅghāṭiyā uttarāsaṅgena antaravāsakenā’’ti na vattabbā siyāti ce? Na, adhippāyajānanatova. Yo saṅghāṭiyā attharitukāmo, tassa aññatra saṅghāṭiyā na atthataṃ hoti. Esa nayo itaratthāpīti ayamettha adhippāyo. Teneva sukkapakkhe ‘‘saṅghāṭiyā atthataṃ hotī’’tiādinā nayena ekameva cīvaraṃ vuttaṃ, evaṃ sante ‘‘catuvīsatiyā ākārehi anatthataṃ hoti kathinaṃ, sattarasahi ākārehi atthataṃ hoti kathina’’nti yathārahaṃ ukkaṭṭhakoṭiyā vuttanti veditabbaṃ, tasmā kaṇhapakkhe ullikhita…pe… nissīmaṭṭhānumodanānaṃ catuvīsatiyā ākārānaṃ sambhavantānaṃ sabbena sabbaṃ abhāvenapi nimittakatādīnaṃ asambhavantānaṃ aññatarabhāvenapi na atthataṃ hoti kathinanti evamadhippāyo veditabbo. Sukkapakkhepi ahatāhatakappa…pe… sīmaṭṭhānumodanānaṃ sattarasannaṃ ākārānaṃ sambhavantānaṃ aññatarabhāvenapi itaresaṃ sabbena sabbaṃ abhāvenapi atthataṃ hoti kathinanti evamadhippāyo veditabbo. Aññathā aññamaññavirodho, yathāsambhavaṃ yojetvā veditabbo.

305于此，略示纲要如下：在黑分中，依“以郁多罗僧敷展迦絺那时，非仅由僧伽帝、非仅由安陀会而敷展”之语量，彼迦絺那应未敷展。在白分中，依“以无相所作而敷展迦絺那”之语量，若以无相所作敷展迦絺那，即使作了遍述，迦絺那仍是已敷展。此二种看似矛盾。若依前述之理把握意趣，则此矛盾可得消解，应如是知。

Tatridaṃ mukhamattanidassanaṃ – kaṇhapakkhe ‘‘uttarāsaṅgena atthate kathine na aññatra saṅghāṭiyā na aññatra antaravāsakena atthataṃ hoti kathina’’nti vacanappamāṇato taṃ kathinaṃ anatthataṃ siyā. Sukkapakkhe ca ‘‘animittakatena atthataṃ hoti kathina’’nti vacanappamāṇato animittakatena kathine atthate tañce parikathā kataṃ, tathāpi atthatameva kathinaṃ hotīti ayaṃ duvidhopi virodho. Yathāvuttanayena adhippāye gahite parihāro hotīti veditabbaṃ.

306“他给予众多利益”这一句，似乎显示了因利养而贪著的状态，然而世尊以“按需求衣”的制定为门，给予了方便，以此作为对僧团的扶持。有记载说：“‘不能不做’——对以轻慢心而不做者，犯恶作。”在“我们随喜”这一句中，是依总摄的方式而如此说的。据说在《大注》中说：“应单独一人说‘我随喜’，否则‘不适宜’。”在决意了迦絺那衣之后，仅以“我以此僧伽帝衣敷展迦絺那”一语，即成为该比丘已敷展。有记载说：“然而，羯磨语仅一种即有效，这是指仅对迦絺那布料作羯磨语，对其余衣的布施，只是告知而已，这是其义。”“在同一界内”的意思是同一近行界内，此义合理。然而有些人说：“‘结界界’是所意指的，在同一界内、同一处所敷展时，即于一切处已敷展，因为说‘一切比丘聚集后’，即使由他们随喜，也已成为敷展。在近行界划分的范围内，于各处所得者，应由各处之比丘获得。即使进入该处者亦应获得，因为一切比丘都已敷展，这是差别之处。据说在《大注》中也是如此说的。”此应审察。

Yo ānisaṃsaṃ bahuṃ detīti iminā paccayalolabhāvaṃ viya dīpeti, tathāpi bhagavatā yāvadatthacīvarapariyesanapaññāpanamukhena dvāraṃ dinnanti katvā saṅghānuggahatthaṃ hoti. ‘‘Akātuṃ na hotīti anādariyena akarontassa dukkaṭa’’nti likhitaṃ. Anumodāmāti ettha sabbasaṅgāhikavasena evaṃ vuttaṃ. ‘‘Anumodāmī’’ti ekakena vattabbaṃ, itarathā ‘‘na vaṭṭatī’’ti mahāaṭṭhakathāyaṃ kira vuttaṃ. Kathinacīvaraṃ adhiṭṭhahitvā ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācāya bhinnamattāya puggalassa atthataṃ hoti. ‘‘Kammavācā pana ekāyeva vaṭṭatīti kathinadussassa eva kammavācā, sesacīvaradāne apalokanamevāti attho’’ti likhitaṃ. Ekasīmāyāti ekaupacārasīmāyāti attho yujjati. Keci pana ‘‘baddhasīmā adhippetā ekasīmāya ekaṭṭhāne attharite sabbattha attharitaṃ hoti ‘sabbe bhikkhū sannipatitvā’ti vuttattā, tehipi anumodantehi attharitameva hoti, upacāraparicchinne tattha tattha laddhaṃ tehi tehi laddhabbaṃ hoti. Tattha paviṭṭhehipi labhitabbaṃ sabbehipi attharitattā, ayaṃ viseso. Mahāaṭṭhakathāyampi evameva vutta’’nti vadanti, vīmaṃsitabbaṃ.

308308. 由于具备二十四种行相，故为大所缘地。有记载说：“‘长缝’是指后来所作的缝纫，或指折叠后缝纫。”所谓“痒处”，是指先前的绑缚。其意是：见到迦絺那布料薄弱，欲将其与自身坚固的常衣缝合，做成双层后缝纫者，由于常衣比迦絺那布料大，故先将其按尺寸比例在绑缚痒处缝合，用线绑好后作成，这称为“第一衬布已缝合放置”。应知这是为了显示：在迦絺那衣未得时，先绑缚的布是内衬布，此说见于《大筏》和《小筏》，仅在文句上有差异，义理上并无不同，故作此说。有记载说：“若问‘以此显示什么？’——或许有人会想：‘如此作成的双层衣，由于常衣较大，只算作常衣之数，不算作迦絺那衣之数。’不应如此看待。即使处于内衬布状态，它仍是迦絺那衣。即使那常衣较大，它仍是自己的迦絺那衣。由于最低限度需具备五条，欲将迦絺那布料切成许多碎片后缝纫者，从迦絺那衣取一条布，缝到另一件非迦絺那衣上。”或者，许多迦絺那布料是粪扫衣，细小的为作一件衣之用，大块的为补不足之用而施与。比丘从迦絺那衣中，取一部分布条，缝到另一件衣上。在此有问：那些粪扫衣的迦絺那布料，是应施与可作为决意对象的最后者，还是细小的也应施与？在此，由于细小的不算作衣，故不应施与。有些人说：“羯磨语在那里不生效。”由于在圣典中有“以粪扫衣而敷展”的理趣开许，以及在注释中，通过认可处于内衬布状态的迦絺那布料，以其自性虽不可决意，但以旧衣的状态，即使是可决意者，也认可其为迦絺那衣，故细小的也可以施与。有些人说：“因为敷展迦絺那者将把它们缝合起来作成迦絺那衣，所以允许。”应采纳更为合理之说。

308. Catuvīsati ākāravantatāya mahābhūmikaṃ. ‘‘Dīghasibbitanti pacchākatasibbanaṃ, ovaṭṭitvā sibbanaṃ vā’’ti likhitaṃ. Kaṇḍusaṃ nāma pubbabandhanaṃ. Paṭhamacimilikā ghaṭetvā ṭhapitā hotīti kathinadussaṃ dubbalaṃ disvā taṃ balavatā attano pakatidussena saddhiṃ ghaṭetvā dupaṭṭaṃ katvā sibbitukāmehi kathinadussato pakatidussassa mahantatāya paṭhamaṃ tappamāṇānurūpaṃ bandhakaṇḍuse ghaṭetvā rajjukehi bandhitvā kataṃ hotīti adhippāyo. Kathinacīvarassa appatāya paṭhamaṃ baddhadussaṃ kucchicimilikā hoti, mahāpaccariyaṃ, kurundiyañca vuttavacananidassanaṃ, byañjane eva bhedo, atthe natthīti dassanatthaṃ katanti veditabbaṃ. ‘‘Iminā kiṃ dīpetīti ce? Tathākataṃ dupaṭṭacīvaraṃ pakaticīvarassa mahantatāya pakaticīvarasaṅkhyameva gacchati, na kathinacīvarasaṅkhyanti kassaci siyā, nevaṃ daṭṭhabbaṃ. Evaṃ kucchicimilikabhāvena ṭhitampi kathinacīvaraṃ. Mahantampi taṃ pakaticīvaraṃ attano kathinacīvaramevāti. Heṭṭhimakoṭiyā pañcakassa icchitabbattā kathinadussaṃ khaṇḍākhaṇḍaṃ bahudhā chinditvā sibbitukāmo kathinacīvarato paṭṭaṃ gahetvā aññasmiṃ akathinacīvare paṭṭamāropetī’’ti likhitaṃ. Atha vā bahūni kathinadussāni paṃsukūlāni khuddakakhuddakāni ekacīvaratthāya, mahantāni ca ūnatthāya dinnāni honti. Kathinacīvaratoti bhikkhu ekaccato kathinacīvarato paṭṭaṃ gahetvā aññasmiṃ āropeti. Etthāha – kiṃ paṃsukūlāni kathinadussāni vikappanupagapacchimāni dātabbāni, udāhu khuddakānipīti? Ettha acīvarasaṅkhyattā khuddakāni dātuṃ na vaṭṭati. Kammavācā tattha na ruhatīti eke. ‘‘Paṃsukūlena atthataṃ hotī’’ti pāḷiyaṃ nayadānato kucchicimilikabhāvena ṭhitassa kathinadussassa attano sabhāvena anadhiṭṭhānupagassa purāṇacīvarabhāveneva adhiṭṭhānārahassapi kathinacīvarabhāvānumatimukhena aṭṭhakathāyaṃ padānato ca khuddakānipi dātuṃ vaṭṭati. Tañhi kathinatthārako ghaṭetvā kathinacīvaraṃ karissatīti katvā kappatīti eke, yuttataraṃ gahetabbaṃ.

308蓄藏与储存，因属于僧团，由僧团所作。由于过了夜必须舍出，故称为“应舍”。具有五片布条为其量者，称为“五条”。或者以彼或更多，这是其义。“即日裁剪”是指由僧团为敷展迦絺那者诵出羯磨语后所给予的，必须即日裁剪、作成圆整。因为如此给予的，在《附随》中说：“前行以七法所摄”，并非由施主所施与的，因此，若施主将已完成前行的布施与僧团，接受后应以羯磨语给予。并且，应在同一界场内决意、敷展后，令僧团随喜，因为已完成前行者，无需再作。正是针对敷展者手中的布，而说“非仅以划线”等。若已完成前行，是否仍需再次洗涤、拆线后重作，以言教为准？不，因为已裁剪者不可能再次裁剪。若说“必须在其他地方裁剪”？不，因为在出家篇中，依“令剃除须发”的言教为准，若对已剃发的秃头者，寻得头发置于头上，再令剃除后出家，则有此过失。若说“此处以‘非’字遮止”？不，因为以“非僧伽帝衣”的“非”字遮止，若以郁多罗僧衣敷展，则成为未敷展，有非所欲的过失。因此不应固执。即使说“立于界外近行处”，也应采纳前文所述的判断。

Nicayasannidhi saṅghāyattā saṅghena katattā. Rattātikkantaṃ nissajjitabbattā ‘‘nissaggiya’’nti vuccati. Pañca khaṇḍāni paṭṭāni pamāṇaṃ assāti pañcakaṃ. Tena vā atirittena vāti attho. Tadaheva sañchinnenāti saṅghena kathinatthārakassa kammavācaṃ vatvā dinneneva tadaheva sañchinnena samaṇḍalikatena bhavitabbaṃ. Evaṃ dinnaṃyeva hi parivāre ‘‘pubbakaraṇaṃ sattahi dhammehi saṅgahita’’nti vuttaṃ, na dāyakena diyyamānaṃ, tasmā pariniṭṭhitapubbakaraṇameva ce dāyako saṅghassa deti, sampaṭicchitvā kammavācāya dātabbaṃ. Tena ca tasmiṃyeva sīmāmaṇḍale adhiṭṭhahitvā attharitvā saṅgho anumodāpetabbo katapubbakaraṇassa puna kattabbābhāvato. Atthārakassa hatthagatameva hi sandhāya ‘‘na ullikhitamattenā’’tiādi vuttaṃ. Pariniṭṭhitapubbakaraṇampi puna dhovitvā visibbitvā kātabbameva vacanapamāṇatoti ce? Na, chinnassa puna chedāsambhavato. Aññasmiṃ ṭhāne chinditabbamevāti ce? Na, pabbajjādhikāre ‘‘kesamassuṃ ohārāpetvā’’ti vacanappamāṇato muṇḍikassa chinnepi kese pariyesitvā sirasmiṃ ṭhapetvā puna ohārāpetvā pabbājetabbappasaṅgato, na idha na-kārena paṭisiddhattāti ce? Na, ‘‘na aññatra saṅghāṭiyā’’ti na-kārena paṭisiddhattā uttarāsaṅgena atthate anatthataṃ hotīti aniṭṭhappasaṅgato, tasmā abhiniveso na kātabbo. ‘‘Bahiupacārasīmāya ṭhito’’ti vuttattāpi pubbe vuttavinicchayova gahetabbo.

309关于“以非积蓄的方式，敷展迦絺那衣已完成”这句，这里需要审察：是否两种积蓄都只指在迦絺那敷展月内？还是也包括在此之前？施主应在何时布施？是只在迦絺那敷展月内，还是在此之前？即使在迦絺那敷展月内，是否允许说“我为了在某日敷展而布施”？两种积蓄都只指在迦絺那敷展月内。施主也不允许像布施雨安居衣那样，指定布施迦絺那衣。为什么？因为在注释书中以“迦絺那布施者有义务”等方法说过。如果认为这只是最高标准呢？不是，因为说过“名为迦絺那的，是最高标准才允许”。如果认为这不是针对到来而说呢？不是，这也是针对到来而说的，之前布施的不允许。

309.Asannidhikatena atthataṃ hoti kathinanti ettha kiṃ kathinatthāramāseyeva duvidhopi sannidhi adhippeto, udāhu tato pubbepi, dāyakena vā kadā dātabbaṃ, kiṃ kathinatthāramāseyeva, udāhu tato pubbepi, kathinatthāramāsepi asukasmiṃ divaseyeva atthāratthāya dammīti dātuṃ vaṭṭati na vaṭṭatīti idaṃ vicāretabbaṃ. Kathinatthāramāse eva duvidhopi sannidhi. Dāyakenāpi vassāvāsikaṃ viya kathinacīvaraṃ uddissa dinnaṃ na vaṭṭati. Kasmā? ‘‘Kathinadāyakassa vattaṃ atthī’’tiādinā (mahāva. aṭṭha. 306) nayena aṭṭhakathāyaṃ vuttattā. Ukkaṭṭhamattametanti ce? Na, ‘‘kathinaṃ nāma atiukkaṭṭhaṃ vaṭṭatī’’ti (mahāva. aṭṭha. 308) vuttattā. Na āgamanaṃ sandhāya vuttanti ce? Na, idampi āgamanameva sandhāya vuttaṃ, pubbe dinnaṃ na vaṭṭatīti.

310“迦絺那的”指迦絺那敷展。“为出起”指为了平息、为了不转起。如果问：显示这些出起有什么目的？为了通过显示五种无犯的时间界限，使比丘们在这些界限内生起防护。否则，由于在分别中说“所谓衣时，在未敷展迦絺那时是雨安居的最后一个月，在已敷展迦絺那时是五个月”，可能会产生邪执，认为即使没有中间离去等出起，在五个月中也都无犯。由此，应知他会将犯戒领域执为无犯领域，从而犯下种种罪，并对其他比丘造成利养障碍。

310.Kathinassāti kathinatthārassa. Ubbhārāyāti vūpasamāya, appavattiyāti attho. Kimatthiyaṃ ubbhāranidassananti ce? Pañcahi anāpattikālapariyantadassanena tesu saṃvaruppādanatthaṃ. Aññathā ‘‘cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā’’ti (pārā. 649) vibhaṅge vuttattā antarāpakkamanantikādiubbhārābhāvepi pañcahi pañcasu māsesu anāpattiyevāti micchāgāho siyā . Tato āpattikhette anāpattikhettasaññāya taṃ taṃ āpattiṃ āpajjati, itaresañca bhikkhūnaṃ lābhantarāyaṃ karotīti veditabbaṃ.

437取七事论注释

Ādāyasattakakathāvaṇṇanā

311在决了边际中，两种障碍同时断除，这是在此处和《附随》注释书中说的，与这《犍度》正文相符，因为两者都放下了责任。这是针对“这在界外说的决了边际”而说的。然而在《附随》中说：“有四种迦絺那出起：或在界内出起，或在界外出起，即决了边际、决了边际、无有边际、期望断绝。”其中，“在界外的决了边际出起”即如此处所示的方法。什么是“在界内的决了边际”？比丘拿着未做成的衣，心想“我不再回来”而离去，在所到之处得不到安适，又回到原来的寺院，他的衣障碍仍然存在。当“我不再做这件衣”的念头一生起，障碍就断了，因此在界内出起。所以有两种决了边际。这在《古代结文》中记载，是合理的。否则，在界内以“我不再做这件衣”而转起的出起，就不能归入其他出起中，会成为多余。“越界者”指越过衣时界限者。在有出起的情况下，衣障碍似乎先断，但实际上由于对做衣还有期待，仍然精进，因此依《附随》的意趣说“两种障碍非前非后同时断除”。由于说“已做衣者”，此处不适用。

311.Sanniṭṭhānantike dvepi palibodhā ekato chijjantīti idha, parivāraṭṭhakathāyañca vuttaṃ imissā khandhakapāḷiyā sameti ekato ubhinnampi dhuranikkhepassa katattā. ‘‘Idaṃ bahisīmāyameva vuttaṃ sanniṭṭhānantikaṃ sandhāya vuttaṃ. Yaṃ pana vuttaṃ parivāre ‘cattāro kathinuddhārā siyā antosīmāya uddhariyyanti, siyā bahisīmāya uddhariyyanti, niṭṭhānantiko sanniṭṭhānantiko nāsanantiko āsāvacchediko’ti (pari. 416). Tattha bahisīmāya sanniṭṭhānantiko uddhariyyatīti idha dassitanayova. Kathaṃ antosīmāya sanniṭṭhānantiko? Akatacīvaramādāya ‘na paccessa’nti gato, gatagataṭṭhāne phāsuvihāraṃ alabhanto tameva vihāraṃ āgacchati, tassa cīvarapalibodho ṭhito. So ca ‘nevimaṃ cīvaraṃ kāressa’nti citte uppannamatte chijjati, tasmā antosīmāya uddhariyyati, tasmā duvidho sanniṭṭhānantiko’’ti porāṇagaṇṭhipade likhitaṃ, taṃ yuttaṃ, aññathā antosīmāya ‘‘nevimaṃ cīvaraṃ kāressa’’nti pavattaubbhāro itaresu samodhānaṃ na gacchatīti atiritto siyā. Sīmātikkantikoti cīvarakālasīmātikkantiko. Saubbhāre cīvarapalibodho paṭhamaṃ chijjanto viya khāyati, atha kho sāpekkhatāya cīvarakaraṇe saussāhova hotīti lesaṃ sandhāya parivāravasena ‘‘dve palibodhā apubbaṃ acarimaṃ chijjantī’’ti (mahāva. aṭṭha. 311) vuttaṃ. ‘‘Katacīvaro’’ti vuttattā idha na sambhavati.

316比丘不留下任何自己的资具而离去，称为“持去而离去”。所有《结文》都记载：“在迦絺那出起中，没有差别。仅仅为了显示因人而异的开许，而说了持去等项。”但在此处，应审察因人而异的目的。由于没有离去边际，所以说“随其可能”。如果问：即使在衣未完成时，以放下责任的方式，离去边际也可能发生，因此是否也应说离去边际项？不是，因为这会与决了边际的特征相混淆。而且，衣未完成者也没有闻边际。

316. Sabbaṃ attano parikkhāraṃ anavasesetvā pakkamanto ‘‘samādāya pakkamatī’’ti vuccati. ‘‘Kathinuddhāre viseso natthi. Puggalādhippāyavisesena kevalaṃ vāradassanatthaṃ samādāyavārā vuttā’’ti sabbesu gaṇṭhipadesu likhitaṃ. Idha pana puggalādhippāyena payojanaṃ vīmaṃsitabbaṃ. Pakkamanantikassa abhāvā ‘‘yathāsambhava’’nti vuttaṃ. Vippakatepi dhuranikkhepavasena pakkamanantikatā sambhavati, tasmā pakkamanantikavāropi vattabboti ce? Na, sanniṭṭhānantikalakkhaṇappasaṅgato. Akatacīvarassa na savanantikatā ca.

313此处从最初开始，即是分句的分别：未受持分有七，同样，已受持分亦有七，如是为两个七分。其次，除去离去分，未成衣的未受持分与已受持分，如是为两个六分。此后，依决定、已决定、灭尽分而显示了三个三分。其中，第一三分在内界生起“他将不至”时，未触及此规定，而仅于外界生起“他将不至”，故离去分与越界分于此不相应。“断望分虽可生起，然依所述之因未说”。第二三分于内界生起“他将不至”，此处虽可有离去分，然因断衣障碍者正是其所指，故未说——此是古师注疏所说。于一切十五分中，皆唯指未成衣，此是理则。若可受持者未受持，则无决定分。若余决定，则无灭尽分——古师作此说。第三三分以“未受持”一词作区别而转起，义理上与第一三分一致。其显示义理之作用即是此。由于此三种义理差别能以此三种揭多那衣之收摄而显示，故依一关联将此结合，否则第一三分将成为六分，如这十五分末之六分。第三三分之后生起的第四三分，以“内界‘他将至’”此说之差别而生起。如是结合时，则与余听闻分等不相违之次第，故应知第四三分不生而成为六分。如是三分与一六分，应知为第一十五分。今此十五分由前缀差别而成为第二，名为“已受持十五分”。复次，“取未成衣”为第三十五分，“已受持”为第四十五分。如是应知四个十五分。其中，初二十五分中，一切皆指未成衣；余二分中，应结合“未成衣”。“于先结界处应为衣望而取，余处不合。若衣望已断而生衣，彼不造成衣障碍”——古师注疏所说。于舍堕中第三揭多那衣之来衣望，即此中之衣望，此是理则。有衣望之处，其处以事处之权宜唯名“衣望”，故说“亲近该衣望”等，是故“无望而得”即于非所望处得等义应知。此处依决定、已决定、灭尽、断望，为一分，此即成一四分，故前说三三分，加断望为三四分，即成一“无望十二分”。于随后之“有望十二分”中，虽可得第一十二分次第，然为尽其差别，将此未说之十二分作已说想，为别显故，从初说“内界他将至”，此于第二四分中“彼往外界听闻”等言，及第三四分中听闻分等之施设缘，应知。然此十二分虽依“无望”可得，由作未说已想故而不显示，应知。如是此处抽出二个十二分。于“应作十二分”中，亦如所示之无望十二分，及未说已想之有望十二分，应抽出二个十二分。今是“行方九分”。其中，由“行方者离去”之言，“他将不至”此即未说已成，故不说。至此已显示无住处障碍。

Tatrāyaṃ ādito paṭṭhāya vāravibhāvanā – ādāyavārā satta, tathā samādāyavārāti dve sattakavārā. Tato pakkamanantikaṃ vajjetvā vippakatacīvarassa ādāyavārā, samādāyavārā cāti dve chakkavārā. Tato paraṃ niṭṭhānasanniṭṭhānanāsanantikānaṃ vasena tīṇi tikāni dassitāni, tattha paṭhamattikaṃ antosīmāya ‘‘na paccessa’’nti imaṃ vidhiṃ anāmasitvā bahisīmāyaṃ eva ‘‘na paccessa’’nti pavattaṃ, tasmā pakkamanantikasīmātikkantikasaubbhārā tattha na yujjanti. ‘‘Āsāvacchediko sambhavantopi yathāvuttakāraṇena na vutto. Dutiyattikaṃ antosīmāya ‘na paccessa’nti pavattaṃ, ettha kiñcāpi pakkamanantiko sambhavati, tathāpi yehi cīvarapalibodho chijjati, tesaṃyevādhippetattā na vutto’’ti porāṇagaṇṭhipade vuttaṃ. Sabbasmimpi pannarasake vippakatacīvarassevādhippetattāti takko. Adhiṭṭhānupage ca vippakate sati na niṭṭhānantiko. Niṭṭhānāvasese sati na nāsanantikoti porāṇā. Tatiyattikaṃ anadhiṭṭhita-padena visesetvā pavattaṃ, atthato paṭhamattikena sameti. Tassa atthadassanapayojanaṃ kira taṃ. Yasmā ime tayo atthavikappā imehi eva tīhi kathinuddhārehi sakkā dassetuṃ, tasmā imeva yojitā ekasambandhavasena, aññathā paṭhamattikaṃ chakkaṃ bhaveyya imassa pannarasakassa ante chakkaṃ viya. Tatiyattikānantaraṃ catutthattikaṃ sambhavantaṃ ‘‘antosīmāyaṃ ‘paccessa’’nti vacanavisesena sambhavati. Tathā ca yojiyamānaṃ itarehi savanantikādīhi aviruddhakkamaṃ hoti, tasmā catutthattikaṃ ahutvā chakkaṃ jātanti veditabbaṃ. Evaṃ tīṇi tikāni ekaṃ chakkañcāti paṭhamaṃ pannarasakaṃ veditabbaṃ. Idāni idameva pannarasakaṃ upasaggavisesena dutiyaṃ samādāyapannarasakaṃ nāma kataṃ. Puna vippakatacīvaraṃ ādāyāti tatiyaṃ pannarasakaṃ, samādāyāti catutthaṃ pannarasakaṃ dassitaṃ. Evaṃ cattāri pannarasakāni veditabbāni . Tattha paṭhamadutiyesu pannarasakesu sabbena sabbaṃ akatacīvaraṃ adhippetaṃ, itaresu dvīsu vippakatanti yojetabbaṃ. ‘‘Pubbe nibaddhaṭṭhāne cīvarāsāya gahetabbaṃ, aññattha na vaṭṭati. Upacchinnāya ce cīvarāsāya cīvaraṃ uppannaṃ, na taṃ cīvarapalibodhaṃ karotī’’ti porāṇagaṇṭhipade vuttaṃ. Nissaggiyesu tatiyakathine āgatacīvarapaccāsā idha cīvarāsāti takko. Yattha cīvarāsā, taṃ ṭhānaṃ adhikaraṇūpacārena ‘‘cīvarāsā’’tveva vuccatīti katvā ‘‘taṃ cīvarāsaṃ payirupāsatī’’tiādi vuttaṃ, tasmā anāsāya labhatīti anāsāyitaṭṭhāne labhatītiādinā attho gahetabbo. Ettha niṭṭhānasanniṭṭhānanāsanaāsāvacchedikavasena eko vāroti idamekaṃ catukkaṃ jātaṃ, tasmā pubbe vuttāni tīṇi tikāni āsāvacchedikādhikāni tīṇi catukkānīti ekaṃ anāsāyadvādasakanti veditabbaṃ. Tadanantare āsāyadvādasake kiñcāpi paṭhamadvādasakkamo labbhati, tathāpi taṃ nibbisesanti tamekaṃ dvādasakaṃ avuttasiddhaṃ katvā visesato dassetuṃ ādito paṭṭhāya ‘‘antosīmāya paccessa’’nti vuttaṃ, taṃ dutiyacatukke ‘‘so bahisīmagato suṇātī’’tiādivacanassa tatiyacatukke savanantikādīnañca okāsakaraṇatthanti veditabbaṃ. Idaṃ pana dvādasakaṃ anāsāya vasena labbhamānampi iminā avuttasiddhaṃ katvā na dassitanti veditabbaṃ. Evamettha dve dvādasakāni uddharitāni. Karaṇīyadvādasakepi yathādassitaanāsāyadvādasakaṃ, avuttasiddhaṃ āsāyadvādasakañcāti dve dvādasakāni uddharitabbāni. Idāni disaṃgamikanavakaṃ hoti. Tattha yasmā ‘‘disaṃgamiko pakkamatī’’ti vacaneneva ‘‘na paccessa’’nti idaṃ avuttasiddhameva, tasmā taṃ na vuttaṃ. Ettāvatā āvāsapalibodhābhāvo dassito.

321321.“不放弃衣之分”者，由此显示此与衣障碍相俱。分者，即自己应得之衣份。不放弃者，即希求者。若其得衣，于雨安居住处依决定、已决定、灭尽分，为一三分；依同等于中途，为一；于所往处，为一——依此三三分，应知为一九分。此后，依决定、已决定、灭尽，即越界分之施设，说为安乐住五分。于两处，余揭多那衣之收摄不生是明显的。然此五分之差别是：已受持分不生，因“他将至”意指返回故。

321. ‘‘Cīvarapaṭivīsaṃ apavilāyamāno’’ti iminā cīvarapalibodhasamaṅgitamassa dasseti. Paṭivīsoti attano pattabbo cīvarabhāgo. Apavilāyamānoti ākaṅkhamāno. Tassa cīvaralābhe sati vassaṃvutthāvāse niṭṭhānasanniṭṭhānanāsanantikānaṃ vasena ekaṃ tikaṃ, tesaṃyeva vasena antarāmagge ekaṃ, gataṭṭhāne ekanti tiṇṇaṃ tikānaṃ vasena ekaṃ navakaṃ veditabbaṃ. Tato paraṃ niṭṭhānasanniṭṭhānanāsananti kasīmātikkantikasaubbhārānaṃ vasena phāsuvihārapañcakaṃ vuttaṃ. Ubhayattha sesakathinuddhārāsambhavo pākaṭova. Ayaṃ panettha pañcake viseso – samādāyavāro na sambhavati ‘‘paccessa’’nti paccāgamanādhippāyato.

325325.“诸比丘，此等是揭多那衣之障碍”者，即揭多那衣铺展之随系缘。

325.Dveme bhikkhave kathinassa palibodhāti kathinatthārassa anupabandhanapaccayāti.

443揭多那衣篇注释毕。

Kathinakkhandhakavaṇṇanā niṭṭhitā.

444八、衣篇注释

8. Cīvarakkhandhakavaṇṇanā

445耆婆事注释

Jīvakavatthukathāvaṇṇanā

326326.王舍城者，即住王舍城之人。

326.Rājagahakoti rājagahavāsī.

328328.由不愚钝故，不久即通达明智。“我是汝父，缘何耶？因汝由我抚养故。”

328. Amohajātikattā na cirasseva viññutaṃ pāpuṇi. Ahaṃ te pitā, kenaṭṭhena? Yasmā tvaṃ mayā posāpito.

329“Sakke vissaṭṭhamatte”是原文，在第八学处中，正是“vissaṭṭhamattova”。

329. ‘‘Sakke vissaṭṭhamatte’’ti pāṭho, aṭṭhamasikkhāpade vissaṭṭhamattova.

449《帕焦达王事》的解说。

Pajjotarājavatthukathāvaṇṇanā

334334.“对于坐下进食者”：在此，他们说：“在《法句》中说了‘在城外见到后’，因此，在两天中所给的，由他各取其一，这在两部注疏中都有说，所以是合理的。”

334.Bhuñjituṃ nisinnassāti ettha ‘‘dhammapade ‘bahinagare disvā’ti vuttaṃ, tasmā dvīsu divasesu dinnaṃ tena tesu ekekaṃ gahetvā dvīsu aṭṭhakathāsu vuttanti yujjatī’’ti vadanti.

451《三十种泻药事》的解说。

Samattiṃsavirecanakathāvaṇṇanā

336336.“一口一口地”：在此，虽然投入了糖等之中，但那是世尊自己受用的，所以没有过失。

336.Kabaḷe kabaḷeti ettha kiñcāpi guḷādīsu pakkhittaṃ, taṃ pana bhagavāva paribhuñji, tasmā natthi doso.

453《乞求选择事》的解说。

Varayācanakathāvaṇṇanā

337337.名为“大背毯”者，据说是有超过四指长花朵的毯子。

337.Mahāpiṭṭhiyakojavaṃ nāma atirekacaturaṅgulapupphaṃ kira.

455《允许毯子等事》的解说。

Kambalānujānanādikathāvaṇṇanā

340340.“在附近”：指在墓地的附近。有人说在外面也是可以的。在展示了制规后，他们说：“说了‘我的所有物成为你的和我的’之后，另一人也这样说，是合适的”，这是关于同等资具的方法。

340.Upacāreti susānassa upacāre. Bahipi vaṭṭatīti eke. Katikakaraṇaṃ dassetvā ‘‘mayhaṃ santakaṃ tava ca mama ca hotūti vatvā itarena ca tathāvutte vaṭṭatī’’ti samānaparikkhāravidhiṃ vadanti.

342342. 据说：“因为说‘即使在界片内羯磨也是可以的’，所以其余的事务也可以坐在那里做。”据说洲民们说：“如此一来，便与偷盗所作相似，所以是不可以的。”他们说：“因为被偷盗所取，所以得不到，这在《卧坐具犍度》中出现的经文可作为证据。”因此，应知依他们的见解，这是不共的特征。

342. ‘‘Khaṇḍasīmāyapi sammannituṃ vaṭṭatīti vuttattā sesakammānipi tattha nisīditvā kātuṃ vaṭṭatī’’ti vuttaṃ. ‘‘Evaṃ sante corikāya katasadisaṃ hoti , tasmā na vaṭṭatī’’ti dīpavāsino vadanti kira. ‘‘Corikāya gahitattā na pāpuṇātīti senāsanakkhandhake āgatasuttañca sādhaka’’nti vadanti, tasmā tesaṃ matena idaṃ āveṇikalakkhaṇanti veditabbaṃ.

458《库房羯磨等事》的解说。

Bhaṇḍāgārasammutiādikathāvaṇṇanā

343343. 然而，据说：“这个‘库房’是不共的特征。”

343.‘‘Idaṃ pana bhaṇḍāgāranti āveṇikalakkhaṇa’’nti vuttaṃ.

460《染衣事》的解说。

Cīvararajanakathāvaṇṇanā

344344. 在牛粪中没有罪过，被丑陋所遮止。他们说：“红花是不可以的。”也有“Allikāya”的异读。

344. Gomaye āpatti natthi, virūpattāvāritaṃ. ‘‘Kuṅkumapupphaṃ na vaṭṭatī’’ti vadanti. ‘‘Allikāyā’’tipi pāṭho atthi.

462《允许坐具等事》的解说。

Nisīdanādianujānanakathāvaṇṇanā

353“不可能处”于此：由于在色蕴品中说“四生起”，故应审察：因无贪心，业生起不脱离，或当有贪缘时，业生起存在，并应依《论事》而把握。

353.Aṭṭhānametanti ettha rūpakaṇḍe ‘‘catusamuṭṭhānika’’nti vuttattā kammasamuṭṭhānaṃ rāgacittābhāvā na muccatīti vā rāgapaccaye sati kammasamuṭṭhānaṃ hotīti vā vicāretvā gahetabbaṃ kathāvatthunā ca.

362“仅以门闩防护为量”：以此四种安置理由而安置者，其意图是：仅可安置于有门闩防护的住处。

362.Aggaḷaguttiyeva pamāṇanti imehi catūhi nikkhepakāraṇehi ṭhapentena aggaḷaguttivihāreyeva ṭhapetuṃ vaṭṭatīti adhippāyo.

465僧伽衣产生事解释

Saṅghikacīvaruppādakathāvaṇṇanā

363“若未敷展”：不应说“一衣月”。何以故？因无“诸比丘，我允许彼等之衣乃至衣月”之语，故未敷展迦絺那者未得允许耶？不然，因前已允许，且此处为阐明隐晦义而如是说。前文云：“非时衣者，谓未敷展迦絺那时于十一个月中所生，已敷展迦絺那时于七个月中所生，于时中亦指定而施，此名为非时衣”，由此语，未敷展迦絺那者于一衣月中所生之衣，唯属彼等，此义已成立。故此处不说彼，而说“乃至迦絺那舍出”，以阐明此隐晦义：即一人得三满众者，亦得敷展迦絺那。否则，此义不显。有说：“应知由持律者如是说，故他师云。”已敷展者，五月间一切唯属彼比丘，此为关联。以绝对相属义而用业格。因“此处雨安居僧团”已限定，且于“我等施雨安居衣”中，因“此处”为所摄，故于彼所说时得。某《结文》中写道：“因于背时生起，及因近衣时，且未敷展迦絺那者与雨安居者亦在允许处，故如是说。”然有说：“此‘此处雨安居僧团’等乃至‘未来雨’之句，问已，而‘何以故？因于背时生起’此句，应书于后文‘于彼，现前者一切皆得’之末。何以故？因与后文‘从衣月始乃至冬’所说无异，故于某些智者中如是说。”然此处以“此处”一词简别，彼处无，故应知无相互矛盾。“我之此等衣应得”之语即是决意，此于此处以殊胜说。“虽言‘我之此等衣’，亦为已决意”云。有说：“言‘我之此等’时，彼无衣之名，故必应言‘衣应得’。”不善取者，即成为僧伽物。“虽不知‘此名为已取’之此物，然彼等份于义实已得，此为意趣”云。有说：“于一未落时，再来者得。”

363. No ce atthataṃ hoti ‘‘ekaṃ cīvaramāsa’’nti na vattabbaṃ. Kasmā? ‘‘Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva cīvaramāsā’’ti vacanassa abhāvato, tasmā anatthatakathinassa ananuññātanti ce? Na, heṭṭhā anuññātattā, tato līnatthadīpanatthamidha tathā vuttattā ca. Heṭṭhā hi ‘‘akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppannaṃ, kālepi ādissa dinnaṃ, etaṃ akālacīvaraṃ nāmā’’ti (pārā. 500) vacanato anatthatakathinānaṃ ekacīvaramāse uppannaṃ, tesaṃyeva hotīti siddhaṃ, tasmā idha taṃ avatvā ekopi tayo gaṇapūrake labhitvā kathinaṃ attharituṃ labhatīti imaṃ līnatthaṃ pakāsetuṃ ‘‘yāva kathinassa ubbhārāyā’’ti vuttaṃ. Itarathā ayamattho na ñāyati. ‘‘Jānitabboca vinayadharehīti tathā vuttoti apare’’ti vuttaṃ. Atthataṃ hoti, pañca māse sabbaṃ tasseva bhikkhuno hotīti sambandho. Accantasaṃyogavasena upayogavacanaṃ. ‘‘Idha vassaṃvutthasaṅghassā’’ti niyamitattā ‘‘vassāvāsikaṃ demā’’ti ettha ca ‘‘idhā’’ti adhikārattā tasmiṃ vutte labhati. ‘‘Piṭṭhisamaye uppannattāti cīvarakālassāsannattā ca anatthatakathinānampi vutthavassānañca anuññātaṭṭhānattā eva vutta’’nti aññatarasmiṃ gaṇṭhipade likhitaṃ. Keci pana ‘‘yaṃ pana idaṃ ‘idha vassaṃvutthasaṅghassā’tiādiṃ katvā yāva ‘anāgatavasse’ti padaṃ, tāva pucchitvā ‘kasmā? Piṭṭhisamaye uppannattā’ti idaṃ parato ‘tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇātī’ti imassa pariyosāne ‘kasmā? Piṭṭhisamaye uppannattā’ti likhitabbaṃ. Kasmāti ce? Parato ‘cīvaramāsato paṭṭhāya yāva hemantassā’ti vuttena nibbisesattā, tasmā eva ekaccesu paṇḍitanti vadantī’’ti vadanti. Idha pana idha-saddena visesitaṃ, tattha natthi, tasmā aññamaññavirodho natthīti gahetabbaṃ. ‘‘Mayhimāni cīvarāni pāpuṇantī’’ti vacanamevādhiṭṭhānaṃ, idamettha ukkaṭṭhavasena vuttaṃ. ‘‘Mayhimāni cīvarānī’ti vuttepi adhiṭṭhitameva hotī’’ti vuttaṃ. ‘‘Mayhimānī’ti vutte tassa cīvarāni nāma natthi, tasmā ‘cīvarāni pāpuṇantī’ti vattabbamevā’’ti vadanti. Duggahitānīti saṅghikāneva honti. ‘‘Gahitameva nāmā’ti imassa idaṃ pattanti kiñcāpi na viditaṃ, te pana bhāgā tesaṃ atthato pattāyevāti adhippāyo’’ti likhitaṃ. ‘‘Ekasmiṃ apatite puna āgatā labhantī’’ti vuttaṃ.

467优波难陀释迦子事故事解释

Upanandasakyaputtavatthukathāvaṇṇanā

364“诸比丘，除雨安居者外”乃就衣时而作禁止。于一住处，言“如王寺中，于诸别院或此处安居者应得”而施与。又记云：“以七日假，唯令黎明升起，此仅言说，因一住处无七日事。”

364. ‘‘Na, bhikkhave, aññatra vassaṃvutthenā’’ti cīvarasamayaṃ upādāya paṭikkhepo kato .Ekasmiṃ vihāre ‘‘rājavihāre viya nānāpariveṇesu vā idha vā vutthā labhatū’’ti vatvā dinnaṃ. ‘‘Sattāhavārena aruṇameva uṭṭhāpetīti etaṃ vacanamattameva ekavihāre sattāhakiccābhāvā’’ti ca likhitaṃ.

469亡者物事解释

Matasantakakathāvaṇṇanā

369“比丘之”者，谓比丘命终时。于此，“钵与衣”乃以显示主要资具而示一切资具，应知。有说：此亦非法所生，因亡故唯僧伽适意。不然，此思惟与钵四事中一切不适意钵之理相违。于非法所生之坐卧处而住者，无犯。于某住处有二比丘住，其中一命终，另一不令其资具离去，以盗心取之，则为取僧伽物，应按物值处罚。于非住处取，不应处罚，因取无主物。若命终时不能言说，唯以心施，则生福，僧伽为其主。或不可信赖者自取，取不成就，若以盗心，则按物值处罚。彼住于住处者，谁为主？有说：“因‘僧伽为主’之语，僧伽应以强力遮止彼。”有说：“因于生存时已取，故僧伽不为主。”若主自见而能夺回，僧伽亦能，因立于主位，他师云，应审察而把握。

369.Bhikkhussāti bhikkhusmiṃ kālaṃkate. Tattha ‘‘pattacīvare’’ti padhānaparikkhāradassanamukhena sabbaparikkhāranidassananti veditabbaṃ. Adhammena uppannañcetaṃ hoti, saṅghassa kappiyameva matattāti eke. Noti takko pattacatukke sabbathā akappiyapattanayavirodhato. Adhammena uppannasenāsane ca vasato anāpatti. Aññatarasmiṃ āvāse dve bhikkhū vasanti, tattha ceko kālaṃkato, itaro tassa parikkhāraṃ apāpetvā taṃ theyyacittena gaṇhāti, saṅghasantakaṃ gahitaṃ hoti, bhaṇḍagghena kāretabbo. Anāvāse gaṇhāti, na kāretabbo assāmikassa gahitattā. Maraṇasamaye vattuṃ asahanto ce citteneva deti, puññaṃ pasavati, saṅghova tassa sāmī. Paro vā avissāsiko sayameva gaṇhāti, gahaṇaṃ na ruhati, theyyacittena ce, bhaṇḍagghena kāretabbo. Tassa ca āvāsagatassa ko sāmī. ‘‘Saṅgho sāmī’’ti vacanato saṅghena balakkārena so vāretabboti eke. Jīvamānakāle gahitattā na saṅgho sāmīti eke. Sāmiko ce sayaṃ passitvā acchindituṃ labhati, saṅghopi labhati sāmiṭhāne ṭhitattāti itare, vicāretvā gahetabbaṃ.

331亡者有金银等不适意物品。此亦为摄受，于摄受时应依所说之理而行。若为如法所生，应指示作适意者。若被执为奴，僧伽不为主；若为园民，僧伽为主。有牛水牛等，于住处者僧伽为主，于非住处者僧伽不为主。若僧伽将住处带来，作己物后置于近处界外，则执事僧团为主，园民亦然。亡者资具以寄存而置，彼即为主。若价高，其余僧伽为主。“由某瞻病者”以此示应说之次第。复次，瞻病者众多时，为示一切应施之业，世尊于羯磨语中说“诸瞻病者”。沙弥章中读作“衣”。言“我以此施汝、与、授、奉献、舍离、放弃”或“施与某甲……乃至……放弃”，或言“现前或背处说，即已施”，施相既说，及“汝取”时言“我取”，取相亦说“善施、善取”，故以“我物成为汝与我共有”等语，可作共资具，诸师云。

Matakassa hiraññādiakappiyabhaṇḍaṃ hoti. Uggahitañcetaṃ hoti, uggahite vuttanayena paṭipajjitabbaṃ. Dhammena uppannaṃ ce, kappiyakārako ācikkhitabbo. Dāso ce gahito hoti, na saṅgho sāmī, ārāmiko ce, saṅgho sāmī. Gāvīmahiṃsīādayo honti, āvāsagatānaṃ saṅgho sāmī, anāvāsagatānaṃ na saṅgho sāmī. Saṅgho ce āvāsaṃ ānetvā attano santakaṃ katvā pacchā samīpe bahisīmāya ṭhapeti, kārakasaṅgho sāmī, tathā ārāmike. Matakassa parikkhāro nikkhepavasena ṭhapito hoti, esova sāmī. Mahaggho ce hoti, sesassa saṅgho sāmī. ‘‘Kenaci gilānupaṭṭhākenā’’ti vattabbakkamo etena dassito. Puna upaṭṭhākānaṃ bahubhāve sati sabbesaṃ dātabbakammaṃ dassentena bhagavatā kammavācāyaṃ ‘‘gilānupaṭṭhākāna’’nti vuttaṃ. Sāmaṇeravāre ‘‘cīvara’’nti pāṭho. ‘‘Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi vissajjāmi nissajjāmī’ti vā ‘itthannāmassa demi…pe… nissajjāmī’ti vā vadati, ‘sammukhā vā parammukhā vā vutte dinnaṃyeva hotī’ti dānalakkhaṇassa ca ‘tuyhaṃ gaṇhāhī’ti vutte ‘mayhaṃ gaṇhāmī’ti vadati, ‘sudinnaṃ suggahitañcā’ti (pārā. aṭṭha. 2.469) gahaṇalakkhaṇassa ca vuttattā ‘mama santakaṃ tava ca mama ca hotū’ti evamādivacanena samānaparikkhāraṃ kātuṃ vaṭṭatīti ācariyā’’ti likhitaṃ.

332然于《附结》中，极度繁衍后复云：“此中诸师之决定：若众多或二人欲作共资具，彼等一切将己现有物与将生者，舍与一可爱者，彼复舍与彼等，至此彼等成为共资具者。此共资具相，因落于圣典等所说相中，故为不动，然因覆盖古轨而说，应遮止，若欲依诸师意而作，则可作，他师云。”有说：“雨安居沙弥于五学处中犯一后，复被摄受，不得利养，名为犯根本事。”

Anugaṇṭhipade pana atīva papañcaṃ katvā puna ‘‘idamettha ācariyānaṃ sanniṭṭhānaṃ – sacesambahulā, dve vā samānaparikkhāraṃ kattukāmā honti, te sabbe attano santakaṃ vattamānaṃ uppajjanakena saddhiṃ pesalassa ekassa pariccajanti, so puna tesameva pariccajati, ettāvatā te samānaparikkhārikā hontīti. Idaṃ samānaparikkhāralakkhaṇaṃ pāḷiādīsu vuttalakkhaṇeyeva patanato acalappattaṃ hoti, tathāpi porāṇavidhiṃ ajjhottharitvā vattanato paṭisedhetabbo, ācariyānaṃ matānusārena kātabbaṃ kātukāmenāti apare’’ti vuttaṃ, ‘‘vassaṃvutthasāmaṇero pañcasu sikkhāpadesu ekaṃ atikkamitvā puna gahito lābhaṃ na labhati, antimavatthuṃ ajjhāpanno nāma hotī’’ti vadanti.

473雨安居者未生衣事解释

Vassaṃvutthānaṃanuppannacīvarakathāvaṇṇanā

375在衣产生时，若未分配便离去——此处，即使已宣布“僧团同意从该处所得中给予每位比丘如此多的雨安居衣”，若他舍戒，则从此不得；即使再出家受具足戒后，期望得到衣的分配，也因从原先的状态退失而不得。但若在已分配后舍戒，则得。

375.Uppanne cīvare abhājite pakkamatīti ettha ‘‘saṅghena tatruppādato ekekassa bhikkhuno ettakaṃ vassāvāsikaṃ dātuṃ saṅghassa ruccatī’’ti sāvitepi vibbhamati, tato na labhati, puna pabbajitvā upasampajjitvā cīvarabhājanaṃ sambhāventopi na labhatiyeva pubbapakatito bhaṭṭhattā. Atha pāpite vibbhamati, labhatī’’ti ca vuttaṃ.

475僧团分裂时衣产生之语的注释

Saṅghebhinnecīvaruppādakathāvaṇṇanā

376在其他洲，即指在阎浮提洲。

376.Parasamuddeti jambudīpe.

477八衣总论之语的注释

Aṭṭhacīvaramātikākathāvaṇṇanā

379因为未围隔的、应围隔之处难以了知，故说“又复”等。其中，常集会处也应取为属于边界之内。然而在《大护持》中写道：“若在比丘们中……乃至……得及，这是指‘我们在近行界内给与’这样给予的。”若说“于共住界”，则于别住界等处站立者不得，因为它们是单独的共住界。共住界与不分离界有如此差别：若说“我于不分离界给与”，则不得及村界之处。何以故？因为说“除村及村近处外”故。但若说“于共住界给与”，则于有不分离界之处站立者，以及于他处站立者，皆得及。有说：“于别住界站立而说‘我给与界内僧团’时，应仅以近行界为限而给与。”有人说：“于别住界站立而说‘我于不分离界给与’时，即于彼处得及。”此处“乃至满百由旬而坐”，有说：于寺院近处以手肘距，于村外等处以十二手肘为近行。有说：“若说‘于此寺院给与僧团’，即使成为同一围隔，超越围隔及应围隔之处而站立者不得及。”有说：“从比丘尼寺院外任何处站立而说‘给与僧团’时，比丘僧团是所有者。”关于“一人去”，此处应使所有人得及而去，或取来而使得及，否则去者不得及。若有根本住处，则同利约定存在；根本住处坏灭，约定亦坏灭。同利之说，于有二处或多处时适用。因此，若仅余一处，则不适用，此非我意。

379. Yasmā aparikkhittassa parikkhepārahaṭṭhānaṃ dubbijānaṃ, tasmā ‘‘apicā’’tiādi vuttaṃ. Tattha dhuvasannipātaṭṭhānampi pariyantagatameva gahetabbaṃ. ‘‘Mahāpaccariyaṃ pana bhikkhūsupi…pe… pāpuṇātīti ‘upacārasīmāya demā’ti evaṃ dinnameva sandhāyā’’ti likhitaṃ . ‘‘Samānasaṃvāsakasīmāyā’’ti vutte khaṇḍasīmādīsu ṭhitānaṃ na pāpuṇāti tāsaṃ visuṃ samānasaṃvāsakasīmattā. Samānasaṃvāsakaavippavāsasīmānaṃ idaṃ nānattaṃ – ‘‘avippavāsasīmāya dammī’’ti dinnaṃ gāmaṭṭhānaṃ na pāpuṇāti. Kasmā? ‘‘Ṭhapetvā gāmañca gāmūpacārañcā’’ti vuttattā. ‘‘Samānasaṃvāsakasīmāyā’’ti dinnaṃ pana yasmiṃ ṭhāne avippavāsasīmā atthi, tattha ṭhitānaṃ, itaratra ṭhitānañca pāpuṇāti. ‘‘Khaṇḍasīmāyaṃ ṭhatvā ‘sīmaṭṭhakasaṅghassa dammī’ti vutte upacārasīmāya eva paricchinditvā dātabba’’nti vuttaṃ. ‘‘Avippavāsasīmāya demā’’ti khaṇḍasīmāyaṃ ṭhatvā dinne tattheva pāpuṇātīti keci. Yojanasatampi pūretvā nisīdantīti ettha vihārūpacāre hatthapāsena, bahigāmādīsu dvādasahatthena upacāroti eke. ‘‘Imasmiṃ vihāre saṅghassā’’ti vutte ekābaddhā hutvāpi parikkhepaparikkhepārahaṭṭhānaṃ atikkamitvā ṭhitānaṃ na pāpuṇātīti eke. ‘‘Bhikkhunivihārato bahi yattha katthaci ṭhatvā ‘saṅghassā’ti vutte bhikkhusaṅghova sāmī’’ti vadanti. Ekopi gantvāti ettha sabbesaṃ vā pāpetvā gantabbaṃ, ānetvā vā pāpetabbaṃ, itarathā gatassa na pāpuṇāti. Samānalābhakatikā mūlāvāse sati siyā, mūlāvāsavināsena katikāpi vinassati. Samānalābhavacanaṃ sati dvīsu, bahūsu vā yujjati. Teneva ekasmiṃ avasiṭṭhe yujjatīti no mati.

336或以暂时因缘，或以断根因缘；

‘‘Tāvakālikakālena, mūlacchedavasena vā;

337他人之业属于他人，或非住处之结合。

Aññesaṃ kammaṃ aññassa, siyā nāvāsasaṅgamo’’ti. –

338阿阇梨。

Ācariyo.

339于一切处皆已给与，故说“成为同分”。有人说：“若说‘我们每人各得一份’，则可”，因为已作分配。有人说：“衣已给与比丘僧团时，粪扫衣者不可得。”若说“给与二部僧团”，因未说“给与比丘僧团”，且与比丘尼僧团混合，又因个人不包含于其中，故个人别得。若如此，则与“若说‘我给与比丘僧团及比丘尼僧团’，即是给与二部僧团”相违否？不相违，那只是表明给与两个僧团的事实，并非二部僧团的施设，因此没有“给与比丘僧团、比丘尼僧团及你”的选项。或有人说：“以注释书之言为准，不应推论。”因为一人不像半途等那样有两种，故以“二部僧团”之语，不包含一位比丘。有人说：“若说‘给与一切住处、塔及法’，则于一切寺院，应给与塔与法各一位比丘的份额。”若说“给与比丘僧团及塔”，是否相违？不，因为那里说了“比丘僧团”，而此处因与住处结合，故于各各住处应各得一份，他们如此回避。关于“使归于自己”，若因非时不得受用，即使全部也可行否？因说“送往比丘僧团”，且以“我送”而执取，故不可。关于“后安居者亦”，此处“亦”字是决定义，意为“唯后安居者”，否则若取合集义，则“相知者说”之言便成无用。他们从“何以故”开始作详细讨论。何必如此？因后文“从衣月开始……乃至……唯过去安居者得”已成立，故未加讨论，因此说“相知者”是依不动摇之义。然而，若立于外近行界……乃至……得及一切到来者，其意是“于任何处安居者，一切到来者皆得及”，此依《断疑》所说。从夏季第一天开始说时，因为唯刚过去的冬季才是“已住”者，而非雨季，故说“应列入总目”。或说：由长老们派遣者，彼等得及，此是义理。

Sabbattha dinnamevāti ‘‘samānabhāgova hotī’’ti vadanti. ‘‘Ekamekaṃ amhākaṃ pāpuṇātīti ce vadati, vaṭṭatī’’ti vadanti vibhāgassa katattā. ‘‘Bhikkhusaṅghassa cīvare dinne paṃsukūlikānaṃ na vaṭṭatī’’ti vadanti. ‘‘Ubhatosaṅghassā’’ti vutte ‘‘bhikkhusaṅghassā’’ti avuttattā bhikkhunisaṅghena missitattā, tattha apariyāpannattā ca puggalo visuṃ labhati. Evaṃ sante ‘‘bhikkhusaṅghassa ca bhikkhunisaṅghassa ca dammī’’ti vuttepi ‘‘ubhatosaṅghassa dinnameva hotī’’ti iminā virujjhatīti ce? Na virujjhati, taṃ dvinnaṃ saṅghānaṃ dinnabhāvameva dīpeti, na ubhatosaṅghapaññattiṃ, tasmā eva ‘‘bhikkhusaṅghassa ca bhikkhunisaṅghassa ca tuyhañcā’’ti vāro na vutto. Atha vā aṭṭhakathāvacanameva pamāṇaṃ, na vicāraṇāti eke. Yasmā eko addhānādiyako viya duvidho na hoti, tasmā ubhatosaṅghaggahaṇena eko bhikkhu na gahitoti . ‘‘Sabbāvāsassa ca cetiyassa ca dhammassa cā’ti vutte sabbavihāresu cetiyadhammānaṃ ekekassa bhikkhuno bhāgo dātabbo’’ti vadanti. ‘‘Bhikkhusaṅghassa ca cetiyassa cā’’ti vutte na virujjhatīti ce? Na, tattha ‘‘bhikkhusaṅghassā’’ti vuttattā, idha vihārena ghaṭitattā ca tamhi tamhi vihāre ekabhāgaṃ labhitabbamevāti pariharanti. Attano pāpetvāti vikāle aparibhogattā sakalopi vaṭṭeyyāti ce? ‘‘Bhikkhusaṅghassa harā’’ti vuttattā, tena ‘‘harāmī’’ti gahitattā ca na vaṭṭati. Pacchimavassaṃvutthānampīti ettha api-saddo avadhāraṇattho, pacchimavassaṃvutthānamevāti attho, itarathā samuccayatthe gahite ‘‘lakkhaṇaññū vadantī’’ti vacanaṃ niratthakaṃ siyā. Kasmāti ārabhitvā papañcaṃ karonti. Kiṃ tena, parato ‘‘cīvaramāsato paṭṭhāya…pe… atītavassaṃvutthānameva pāpuṇātī’’ti iminā siddhattā na vicāritaṃ, tena vuttaṃ ‘‘lakkhaṇaññū’’ti acalavasena. Sace pana bahiupacārasīmāya ṭhito…pe… sampattānaṃ sabbesaṃ pāpuṇātīti yattha katthaci vutthavassānanti adhippāyo ‘‘yattha katthaci vutthavassānaṃ sabbesaṃ sampattānaṃ pāpuṇātī’’ti (kaṅkhā. aṭṭha. akālacīvarasikkhāpadavaṇṇanā) kaṅkhāvitaraṇiyaṃ vuttattā. Gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana yasmā anantarātītaṃ hemantaṃ eva vutthā nāma honti, na vassaṃ, tasmā ‘‘mātikā āropetabbā’’ti vuttaṃ. Ye vā therehi pesitā, tesaṃ pāpuṇātīti kira attho.

483衣犍度注释终。

Cīvarakkhandhakavaṇṇanā niṭṭhitā.

484九、瞻波犍度注释

9. Campeyyakkhandhakavaṇṇanā

485二驱出等之语的注释

Dvenissāraṇādikathāvaṇṇanā

395“未达驱出”：此处，驱出唯允许对污家者，而此者非污家者，故说“未达”。若如此，如何是善驱出者？因《小品》中说：“若僧团愿意，可作驱出羯磨。”由“对应行恶见恶行者行恶见恶行羯磨”之语，应知他们结成循环。

395.Appattonissāraṇanti ettha nissāraṇaṃ nāma kuladūsakānaṃyeva anuññātaṃ, ayaṃ pana kuladūsako na hoti, tasmā ‘‘appatto’’ti vutto. Yadi evaṃ kathaṃ sunissārito hotīti? Cūḷavagge ‘‘ākaṅkhamāno saṅgho pabbājanīyakammaṃ kareyyā’’ti (cūḷava. 27) vuttattā. ‘‘Tassapāpiyasikakammārahassa tassapāpiyasikakammaṃ karontī’’ti vacanato cakkaṃ bandhanti ñātabbaṃ.

487优波离问之语的注释

Upālipucchākathāvaṇṇanā

400「Parato ti upālipucchato para」nti 已写。在《罪起》巴利中说到：「未满二十岁者未来，因事坏故」。应知在此瞻波犍度中，唯将非法羯磨分为二种，成为五种来者。正因如此，在《附随》中对此犍度说「五种非法者」。以「盲、哑、聋者被驱摈」此句，成立即使未出家者之达上也成就。

400.‘‘Paratoti upālipucchato para’’nti likhitaṃ. Dosāritapāḷiyaṃ ‘‘ūnavīsativasso na āgato vippannavatthukattā’’ti vuttaṃ. Imasmiṃ campeyyakkhandhake adhammakammāniyeva dvidhā katvā pañcāgatānīti veditabbaṃ. Teneva parivāre imasmiṃ khandhake ‘‘pañca adhammikānī’’ti vuttaṃ. ‘‘Andhamūgabadhiro sosārito’’ti iminā apabbajitassapi upasampadā ruhatīti siddhaṃ.

489瞻波犍度注释终。

Campeyyakkhandhakavaṇṇanā niṭṭhitā.

49010. 憍赏弥犍度注释

10. Kosambakakkhandhakavaṇṇanā

491憍赏弥争论说注释

Kosambakavivādakathāvaṇṇanā

451「经师」：此处虽说到「持律者、持本母者」，然是就两部分别而言，并非持犍度者。贤友，此处依「有罪」之语，而说「他对该罪持有罪见」。后来持律者忆念「有事实时以事实为量，非以制戒」，对该罪持有罪见，因此最后说「其他比丘对该罪持有罪见」。

451.Suttantikoti ettha kiñcāpi ‘‘vinayadharo mātikādharo’’ti vuttaṃ, ubhatovibhaṅgaṃ pana sandhāya vuttaṃ, na khandhakabhāṇako hoti. Āvuso ettha āpattīti vacanaṃ upādāya ‘‘so tassā āpattiyā āpattidiṭṭhi hotī’’ti vuccati. Pacchā vinayadharo ‘‘vatthumhi sati pamāṇaṃ, na paññattiya’’nti satiṃ paṭilabhitvā tassā āpattiyā āpattidiṭṭhi ahosi, tena vuttaṃ ante ‘‘aññe bhikkhū tassā āpattiyā āpattidiṭṭhino hontī’’ti.

455「如我所白」：写为「已制」因是单数故。

455. ‘‘Yathā mayā ñattī’’ti likhanti ‘‘paññattā’’ti ekavacanattā.

494长寿命本生事说注释

Dīghāvuvatthukathāvaṇṇanā

458「诸比丘，过去波罗奈有梵授王」：已写。古本中无「波罗奈」一词，他们说「无有更好」。

458. ‘‘Bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ brahmadatto’’ti likhanti. Purāṇapotthakesu ‘‘bārāṇasiya’’nti natthi, ‘‘natthibhāvova sundaro’’ti vadanti.

496波利离耶行去事说注释

Pālileyyakagamanakathāvaṇṇanā

467「守护林」：结集长老们为令易解而说。亦有人说「波利离耶是村，依彼而说」，此与《法句注》不违。

467.Rakkhitavanasaṇḍeti saṅgītittherehi suviññeyyaṃ katvā vuttaṃ. ‘‘Pālileyyoti gāmo, tassa vasenā’’tipi vadanti, taṃ dhammapadaṭṭhakathāya na virujjhati.

498十八事说注释

Aṭṭhārasavatthukathāvaṇṇanā

473「然而……不应遮止」：此处，若遮止应得坐卧处者之坐卧处，彼犯恶作。对争吵者等说「此处无机会」等僧团规约后，若未令彼知而说「我是佛」强行自许而取，或说「如理而取」而遮止者，无过。此处为平息争吵而来之憍赏弥比丘，亦不说「依腊次第」，而说「若无空闲处，应作空闲处后给予」，因此作空闲处后给予而遮止者，据说有罪。此义应以令别住者等得寺院周边而成立——如是已写。

473.Natveva…pe… paṭibāhitabbanti vadāmīti ettha senāsanārahassa yo senāsanaṃ paṭibāhati, tasseva āpatti dukkaṭassa. ‘‘Kalahakārakādīnamettha okāso natthītiādikaṃ saṅghassa katikaṃ vatvā taṃ na paññāpentassa vā ‘ahaṃ buddho’ti pasayha attanā attano paññāpetvā gaṇhantaṃ ‘yuttiyā gaṇhathā’ti vatvā vārentassa vā doso natthi. Idha kalahavūpasamanatthaṃ āgatānaṃ kosambikānampi ‘yathāvuḍḍha’nti avatvā ‘vivitte asati vivittaṃ katvāpi dātabba’nti vuttattā vivittaṃ katvā dentaṃ paṭibāhentasseva āpattīti kira ayamattho pārivāsikādīnaṃ vihārapariyantadāpanena sādhitabbo’’ti likhitaṃ.

500僧伽和合说注释

Saṅghasāmaggīkathāvaṇṇanā

475「尔时，彼等随逐被举者之比丘，将被举比丘解罪后，至举罪比丘处……为平息彼事，我等作僧伽和合」：此语对通达律相者而言，其决断难知。因有作羯磨僧团存在时，其他僧团不得解罪。若解罪，彼等比丘因与作羯磨僧团成同见者，故与彼成共住者，由此，未取举罪者之欲而解罪者，其羯磨坏。因此，「诸比丘，如是，汝等解彼比丘罪」（《大品》474）依世尊此言，随逐被举者解罪耶？或出界外而解耶？或取他人之欲而解耶？岂非此中应有其中之一？然此于一切结颂处未广分别。此处之推论如是——

475. ‘‘Atha kho te ukkhittānuvattakā bhikkhū taṃ ukkhittakaṃ bhikkhuṃ osāretvā yena ukkhepakā bhikkhū…pe… tassa vatthussa vūpasamāya saṅghasāmaggiṃ karomā’’ti vacanaṃ duviññeyyavinicchayaṃ vinayalakkhaṇakusalassa. Vijjamāne hi kārakasaṅghe itaro saṅgho osārituṃ na labhati. Osārento ce, te bhikkhū kārakasaṅghena samānaladdhikabhāvaṃ pattattā tena samānasaṃvāsakā honti, tato ukkhepakānaṃ chandaṃ aggahetvā osārentānaṃ kammaṃ kuppati, tasmā ‘‘tena hi, bhikkhave, taṃ bhikkhuṃ osārethā’’ti (mahāva. 474) bhagavato vacanena ukkhittānuvattakā osāresuṃ, udāhu nissīmaṃ gantvā, udāhu itaresaṃ chandaṃ gahetvā osāresuṃ, nanu etesamaññatarenettha bhavitabbaṃ, na ca panetaṃ sabbagaṇṭhipadesu vicāritaṃ. Ayaṃ panettha takko –

348「于僧团已作羯磨之比丘，于彼事中」

‘‘Yasmiṃ vatthusmiṃ saṅghena, katakammassa bhikkhuno;

349「有彼事时，他人之解罪不应理。」

Sati tasmiṃ na aññassa, paṭippassambhanaṃ khamaṃ.

350「若过失止息，僧团虽非作者；因作羯磨者随顺，故堪解罪。」

‘‘Viramante tato doso, api saṅgho akārako;

351“因为堪能使之入者，是随顺的作因。”

Osāretuṃ alaṃ yasmā, kārako anulomiko’’ti.

477「八种使者支：能听、能令听、能持、能忆、能解、能令解、善巧、见合不合、不争吵者」：已说。

477. ‘‘Aṭṭha dūtaṅgāni nāma sotā ca hoti, sāvetā ca uggahetā ca dhāretā ca viññātā ca viññāpetā ca kusalo ca sahitāsahitadassano ca akalahakārako cāti etānī’’ti vuttaṃ.

507憍赏弥犍度注释终。

Kosambakakkhandhakavaṇṇanā niṭṭhitā.

508《大品》隐义阐明终。

Mahāvaggassa līnatthapakāsanā niṭṭhitā.

509礼敬彼世尊、阿罗汉、正等正觉者

Namo tassa bhagavato arahato sammāsambuddhassa