Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Vinayapiṭake

律藏

Pārājikakaṇḍa-aṭṭhakathā (paṭhamo bhāgo)

波罗夷篇义注（第一部分）

Ganthārambhakathā

序言

Yo [Pg.1] kappakoṭīhipi appameyyaṃ;

Kālaṃ karonto atidukkarāni;

Khedaṃ gato lokahitāya nātho;

Namo mahākāruṇikassa tassa.

无量千万之劫中，怙主为了利世间，行极难事遭疲累，我礼敬彼大悲者。

Asambudhaṃ buddhanisevitaṃ yaṃ;

Bhavābhavaṃ gacchati jīvaloko;

Namo avijjādikilesajāla-Viddhaṃsino dhammavarassa tassa.

未了佛陀所行法，[众生]往赴生命界，摧破无明烦恼网，我礼敬彼殊妙法。

Guṇehi yo sīlasamādhipaññā-Vimuttiñāṇappabhutīhi yutto;

Khettaṃ janānaṃ kusalatthikānaṃ;

Tamariyasaṅghaṃ sirasā namāmi.

具足戒定慧解脱，解脱知见等功德，求善业者之福田，我顶礼彼圣僧团。

Iccevamaccantanamassaneyyaṃ;

Namassamāno ratanattayaṃ yaṃ;

Puññābhisandaṃ vipulaṃ alatthaṃ;

Tassānubhāvena hatantarāyo.

于彼极应礼三宝，如是礼敬获功德，以彼广大功德力，一切诸障悉消除。

Yasmiṃ [Pg.2] ṭhite sāsanamaṭṭhitassa;

Patiṭṭhitaṃ hoti susaṇṭhitassa;

Taṃ vaṇṇayissaṃ vinayaṃ amissaṃ;

Nissāya pubbācariyānubhāvaṃ.

律若住时教法住，不住[两边]善住[中道]，我将依据先师力，注解彼律无杂糅。 （为了使不住两边善住中道的教法住立，作者将依照古义注师道观点，不参杂其他教派观点注解律藏）

Kāmañca pubbācariyāsabhehi;

Ñāṇambuniddhotamalāsavehi;

Visuddhavijjāpaṭisambhidehi;

Saddhammasaṃvaṇṇanakovidehi.

诚然古圣先贤师，智水洗净诸垢漏，具清净明无碍解，精通正法之释义；

Sallekhiye nosulabhūpamehi;

Mahāvihārassa dhajūpamehi;

Saṃvaṇṇitoyaṃ vinayo nayehi;

Cittehi sambuddhavaranvayehi.

彼等奉行俭约，其德罕譬，堪为大寺派(Mahāvihāra)之旗帜。此律已由彼等以种种随顺佛陀圣教之理则，善为阐释。 （他们在少欲知足减损烦恼的苦行上，无人可匹敌，堪为大寺派旗帜，他们遵循正觉者意旨，以种种理趣完全阐释了此律）

Saṃvaṇṇanā sīhaḷadīpakena;

Vākyena esā pana saṅkhatattā;

Na kiñci atthaṃ abhisambhuṇāti;

Dīpantare bhikkhujanassa yasmā.

然而，此释义因以僧伽罗岛之语言写成，故不能为其他洲之比丘众带来任何利益。

Tasmā imaṃ pāḷinayānurūpaṃ;

Saṃvaṇṇanaṃ dāni samārabhissaṃ;

Ajjhesanaṃ buddhasirivhayassa;

Therassa sammā samanussaranto.

是故，我今善忆念佛陀师利长老之请求，将开始造此符合巴利理则之释义。

Saṃvaṇṇanaṃ tañca samārabhanto;

Tassā mahāaṭṭhakathaṃ sarīraṃ;

Katvā mahāpaccariyaṃ tatheva;

Kurundināmādisu vissutāsu.

我于造此释义时，将以《大义注》为主体，并同样采纳《大筏注》及《古仑谛》等著名义注……

Vinicchayo aṭṭhakathāsu vutto;

Yo yuttamatthaṃ apariccajanto;

Tatopi antogadhatheravādaṃ;

Saṃvaṇṇanaṃ samma samārabhissaṃ.

……中所说之决择，不舍其中合理之义，从而将此包含上座部(Theravāda)要义之释义善为开篇。

Taṃ [Pg.3] me nisāmentu pasannacittā;

Therā ca bhikkhū navamajjhimā ca;

Dhammappadīpassa tathāgatassa;

Sakkacca dhammaṃ patimānayantā.

愿长老、中坚与新学比丘众，心怀净信，恭敬尊重法灯如来之正法，且谛听我此论述。

Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

佛陀所说之法与律，为其佛子如实了知；因锡兰诸义注师不舍彼等之意，故于往昔造诸义注。

Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitānaṃ.

是故，于诸义注中所说，除去因疏忽所致的记述，其余一切，于此教法中，皆为尊重诸学之智者的标准。

Tato ca bhāsantarameva hitvā;

Vitthāramaggañca samāsayitvā;

Vinicchayaṃ sabbamasesayitvā;

Tantikkamaṃ kiñci avokkamitvā.

并且，仅舍弃其异语，收摄其广说之途，令一切决择无有余留，亦不跳脱任何圣典次第。

Suttantikānaṃ vacanānamatthaṃ;

Suttānurūpaṃ paridīpayantī;

Yasmā ayaṃ hessati vaṇṇanāpi;

Sakkacca tasmā anusikkhitabbāti.

因为此释义亦将随顺于经，阐明诸经言辞之义，是故应当恭敬学习。

Bāhiranidānakathā

外缘起说

Tattha [Pg.4] taṃ vaṇṇayissaṃ vinayanti vuttattā vinayo tāva vavatthapetabbo. Tenetaṃ vuccati – ‘‘vinayo nāma idha sakalaṃ vinayapiṭakaṃ adhippeta’’nti. Saṃvaṇṇanatthaṃ panassa ayaṃ mātikā –

于此，因曾说“我将释义彼律”，故应先确立“律”。是故说：“于此，所谓律，意指全部律藏。”复次，为释其义，此为总目：

Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitacetametaṃ vatvā vidhiṃ tato.

由谁、何时、因何说，由谁受持与传承，及于何处得安住；宣说此等次第后，

Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇananti.

我将以种种方式，显示以“尔时”等为始之文句的意义，造此《律藏义释》。

Tattha vuttaṃ yena yadā yasmāti idaṃ tāva vacanaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti evamādivacanaṃ sandhāya vuttaṃ. Idañhi buddhassa bhagavato attapaccakkhavacanaṃ na hoti, tasmā vattabbametaṃ ‘‘idaṃ vacanaṃ kena vuttaṃ, kadā vuttaṃ, kasmā ca vutta’’nti? Āyasmatā upālittherena vuttaṃ, tañca pana paṭhamamahāsaṅgītikāle.

其中，“由谁、何时、因何说”此句，是针对“尔时，佛陀世尊住维兰迦”等句而说。因为此非佛陀世尊亲口所说之言，是故应问：“此言由谁所说？于何时说？因何而说？”此乃具寿优波离长老所说，且是在第一次大结集之时。

Paṭhamamahāsaṅgītikathā

第一次大结集说

Paṭhamamahāsaṅgīti nāma cesā kiñcāpi pañcasatikasaṅgītikkhandhake vuttā, nidānakosallatthaṃ pana idhāpi iminā nayena veditabbā. Dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavati lokanāthe, bhagavato parinibbāne sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati, subhaddena vuḍḍhapabbajitena ‘‘alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena; upaddutā ca homa – ‘idaṃ vo kappati, idaṃ vo na kappatī’ti! Idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā’’ti (cūḷava. 437; dī. ni. 2.232) vuttavacanamanussaranto ‘‘ṭhānaṃ kho panetaṃ vijjati yaṃ pāpabhikkhū atītasatthukaṃ pāvacananti maññamānā [Pg.5] pakkhaṃ labhitvā nacirasseva saddhammaṃ antaradhāpeyyuṃ, yāva ca dhammavinayo tiṭṭhati tāva anatītasatthukameva pāvacanaṃ hoti. Vuttañhetaṃ bhagavatā –

此第一次大结集，虽已于五百结集犍度中述及，然为善巧于缘起，于此处亦应以此理趣了知。实因世间怙主世尊，从初转法轮起，乃至调伏须跋陀(Subhadda)遍行者，佛事已毕，于古西那罗末罗(Malla)人的优波跋多那(Upavattana)娑罗林中，双娑罗树之间，于毘舍佉(Visākhā)月圆日黎明时分，入于无余依涅槃界而般涅槃。世尊般涅槃后，于聚集的七十万比丘中，僧团长老具寿摩诃迦叶，于世尊般涅槃七日后，忆念起年老出家的须跋陀所说之言：“贤友们，够了！莫愁，莫悲泣。我等已从彼大沙门处善解脱。我等曾受困扰：‘此事于汝等应作，此事于汝等不应作！’而今，我等欲为者则为，不欲为者则不为。”（律藏小品437；长部2.232）于是思惟：“此理实存，即恶比丘们或认为圣教已无导师，获得党羽后，不久即会令正法隐没。然而，只要法与律存续，圣教即如导师未曾去世一般。此乃世尊所说：”

‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’ti (dī. ni. 2.216).

‘阿难，我为汝等所说、所制之法与律，于我灭度后，彼即为汝等之师。’（《长部》2.216）

‘‘Yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ.

‘我何不结集法与律，如此，此教法得能长久住立。’

Yaṃ cāhaṃ bhagavatā –

又，因世尊曾对我——

‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti vatvā cīvare sādhāraṇaparibhogena ceva,

‘迦叶，汝能穿我此粪扫、粗麻、穿旧之衣否？’如是说已，并以袈裟与我共受用（即互换袈裟）。

‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharāmi; kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’ti –

“诸比丘，我只要意欲，便能远离诸欲……乃至……证得并安住于初禅。诸比丘，迦叶也一样，只要他意欲，便能远离诸欲……乃至……证得并安住于初禅。”

Evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tassa kimaññaṃ āṇaṇyaṃ bhavissati; nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ ‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’ti mantvā iminā asādhāraṇena anuggahena anuggahesī’’ti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Yathāha –

“如是，（世尊）以九次第住、六神通等上人法，将我与他自己置于同等地位而摄受我，对我而言，（除结集法藏外）还有何事能令我报恩（无债）呢？世尊岂不是如国王以自己的甲胄与权力授予能延续王室血脉的儿子一般，思惟着‘此人将成为我正法之脉的建立者’，而以此不共（于其他弟子）之摄受来摄受我吗？”他如是思惟。为令法与律得以结集，他激发了比丘们的热忱，如言：

‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi – ‘ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī’’ti (dī. ni. 2.231) sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ.

“尔时，具寿大迦叶对诸比丘说：‘贤友们，一时，我从波婆（Pāvā）前往古西那罗，与五百位比丘组成的大比丘僧团，同行于长途之中。’（《长部》2.231）整个须跋陀品（Subhaddakaṇḍa）应被详细了知。

Tato [Pg.6] paraṃ āha –

其后，他说道：

‘‘Handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma. Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati. Pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti (cūḷava. 437).

“贤友们，来，让我们结集法与律！在非法盛行、正法被废止，非律盛行、律被废止之前；在说非法者强盛、法说者衰弱，说非律者强盛、律说者衰弱之前。”（《小品》437）

Bhikkhū āhaṃsu – ‘‘tena hi, bhante, thero bhikkhū uccinatū’’ti. Thero sakalanavaṅgasatthusāsanapariyattidhare puthujjana-sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassakakhīṇāsavabhikkhū anekasate anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavatā etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. Ye sandhāya idaṃ vuttaṃ – ‘‘atha kho āyasmā mahākassapo ekenūnāpañcaarahantasatāni uccinī’’ti (cūḷava. 437).

比丘们说：‘那么，尊者，请长老挑选比丘。’长老避开了数百、数千位通晓全部九分教法的凡夫、须陀洹、斯陀含、阿那含及干观漏尽比丘，只挑选了四百九十九位漏尽比丘，他们通晓三藏及其一切分类，已证得无碍解，具大威德，且大多被世尊置于最上（如三明等）之位。针对他们而说此言：‘于是，具寿大迦叶(Mahākassapa)选择了四百九十九位阿罗汉。’（《小品》437）

Kissa pana thero ekenūnamakāsīti? Āyasmato ānandattherassa okāsakaraṇatthaṃ. Tena hāyasmatā sahāpi vināpi na sakkā dhammasaṅgīti kātuṃ, so hāyasmā sekkho sakaraṇīyo, tasmā sahāpi na sakkā; yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ bhagavato asammukhā paṭiggahitaṃ nāma natthi, tasmā vināpi na sakkā. Yadi evaṃ sekkhopi samāno dhammasaṅgītiyā bahukārattā therena uccinitabbo assa. Atha kasmā na uccinitoti? Parūpavādavivajjanato. Thero hi āyasmante ānande ativiya vissattho ahosi, tathā hi naṃ sirasmiṃ palitesu jātesupi ‘‘na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154) kumārakavādena ovadati. Sakyakulappasuto cāyaṃ āyasmā tathāgatassa bhātā cūḷapituputto. Tatra hi bhikkhū chandāgamanaṃ viya maññamānā ‘‘bahū asekkhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekkhapaṭisambhidāppattaṃ thero uccinī’’ti upavadeyyuṃ, taṃ parūpavādaṃ parivajjento ‘‘ānandaṃ vinā saṅgīti [Pg.7] na sakkā kātuṃ, bhikkhūnaṃyeva anumatiyā gahessāmī’’ti na uccini.

为何长老少选一人？是为了给具寿阿难(Ānanda)留下机会。有他或无他，都无法进行法的结集。因为他是有学之人，尚有事待办，故有他也不行；又因为他所领受的十力者所说经、偈等法，无一不是在世尊面前领受的，故没有他也不行。如果这样，他即使是有学之人，因对结集贡献良多，也应被长老选拔。那么为何不选拔他呢？是为了避免他人的非议。长老和具寿阿难极为亲密，诚然，即使他头上生了白发，仍以“这年轻人不知分寸”来教导他（《相应部》2.154）。具寿阿难出身释迦族，是如来的堂弟。若比丘们认为这是出于偏袒，而非议道：“长老不选众多无学且已证得无碍解的比丘，却选了有学且已证得无碍解的阿难。”长老为避免此等非议，心想：“没有阿难便无法结集，我将在比库们同意下才选他”，因此没有（立即）选他。

Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –

于是，诸比丘为了阿难（参加）而亲自恳请长老。如是说：

‘‘Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto; tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’ti. Atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī’’ti (cūḷava. 437).

“诸比丘对具寿大迦叶如是说：‘尊者，此具寿阿难虽为有学，然他不可能因欲、瞋、痴、畏而行于非道。又，彼于世尊处多学法与律。是故，尊者，愿长老亦选拔具寿阿难。’于是，具寿大迦叶亦选拔了具寿阿难。”（《小品》437）

Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañca therasatāni ahesuṃ.

如是，连同这位由诸比丘同意所选出的具寿，共有五百位长老。

Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā’’ti. Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, na aññe bhikkhū rājagahe vassaṃ upagaccheyyu’’nti. Kasmā pana nesaṃ etadahosi? Idaṃ amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyāti. Athāyasmā mahākassapo ñattidutiyena kammena sāvesi, taṃ saṅgītikkhandhake vuttanayeneva ñātabbaṃ.

尔时，诸长老比丘心想：“我等应于何处结集法与律？”尔后，诸长老比丘又想：“王舍城乞食便利，住处卧具丰足，我等何不在王舍城入雨安居安居时结集法与律，而其他比丘不于王舍城入雨安居安居。”彼等何以作此想？“此乃我等长久之业，恐有异见之人进入僧团中妨碍。”于是，具寿大迦叶以白二羯磨宣告，此事当如结集犍度(Saṅgītikkhandhaka)中所说而知。

Atha tathāgatassa parinibbānato sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesu ‘‘aḍḍhamāso atikkanto, idāni gimhānaṃ diyaḍḍho māso seso, upakaṭṭhā vassūpanāyikā’’ti mantvā mahākassapatthero ‘‘rājagahaṃ, āvuso, gacchāmā’’ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato. Anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato. Ānandatthero pana bhagavato pattacīvaraṃ gahetvā bhikkhusaṅghaparivuto sāvatthiṃ gantvā rājagahaṃ gantukāmo yena sāvatthi tena cārikaṃ pakkāmi. Ānandattherena gatagataṭṭhāne mahāparidevo ahosi – ‘‘bhante ānanda, kuhiṃ satthāraṃ ṭhapetvā āgatosī’’ti[Pg.8]. Anupubbena pana sāvatthiṃ anuppatte there bhagavato parinibbānadivase viya mahāparidevo ahosi.

于是，如来般涅槃后，经过了七日庆赞日与七日舍利供养日，大迦叶长老心想：“半个月已过，如今夏季仅余一个半月，雨安居日已近。”便说：“贤友们，我们去王舍城吧！”于是率领一半比丘僧众，走上了一条路。阿那律长老也率领一半僧众，走上了另一条路。而阿难长老则带着世尊的衣钵，在比丘僧众的围绕下，欲先至舍卫城(Sāvatthī)再去王舍城，便朝着舍卫城的方向游行而去。阿难长老所到之处，皆有大悲恸，人们问道：“尊者阿难，您将导师置于何处而来了呢？”当长老次第抵达舍卫城时，那里的悲恸犹如世尊般涅槃之日。

Tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyā kathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiyā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. Atha thero bhagavato parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi. Yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca –

在彼处，具寿阿难以无常等相应法义开导并安慰大众后，进入祇陀林，打开十力者所住香孤邸之门，取出床座，拂拭干净，打扫香孤邸，丢弃枯萎的花与秽物，再将床座放回原处，完成了所有世尊在世时应行之务。其后，长老因自世尊般涅槃以来，多有站立、久坐，以致身体诸界增盛，为求舒缓，于第二日服下乳泻药，安坐于精舍中。就此，他对青年须婆(Subha)所遣的童子说了这番话：

‘‘Akālo kho, māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā’’ti (dī. ni. 1.447).

“童子，实非其时。我今日已服药。或许明日，若时机与因缘合宜，我们或可前往。”

Dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho dīghanikāye subhasuttaṃnāma dasamaṃ suttamabhāsi.

第二日，他与随行沙门切塔卡(Cetaka)长老一同前往，在青年须婆提问后，便宣说了《长部》中名为《须婆经》的第十部经。

Atha thero jetavanavihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya rājagahaṃ gato. Tathā mahākassapatthero anuruddhatthero ca sabbaṃ bhikkhusaṅghaṃ gahetvā rājagahameva gato.

其后，长老令人修缮祇陀林中残破之处，在雨安居临近时，便前往王舍城。同样地，大迦叶长老和阿那律长老也率领所有比丘僧众前往王舍城。

Tena kho pana samayena rājagahe aṭṭhārasa mahāvihārā honti. Te sabbepi chaḍḍitapatitauklāpā ahesuṃ. Bhagavato hi parinibbāne sabbe bhikkhū attano attano pattacīvaraṃ gahetvā vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. Tattha therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca ‘‘paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’’ti cintesuṃ. Titthiyā hi evaṃ vadeyyuṃ – ‘‘samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesu’’nti. Tesaṃ vādaparimocanatthañca cintesunti vuttaṃ hoti. Vuttampi hetaṃ –

那时，王舍城有十八座大寺院。那些寺院全都破败倾颓，堆满了垃圾。因为世尊般涅槃后，所有比丘都各自拿走自己的衣钵，舍弃寺院和房舍离开了。当时，长老们为了礼敬世尊的教诲，也为了避免外道的非议，心想：“我们先用一个月的时间来修补残破之处吧。”因为外道可能会这样说：“沙门乔达摩的弟子们只在导师在世时才照管寺院，般涅槃后就舍弃了。”据说，他们如此思量，也是为了避免外道的非议。经中亦如是说：

‘‘Atha [Pg.9] kho therānaṃ bhikkhūnaṃ etadahosi – ‘bhagavatā kho, āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ. Handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā’’ti (cūḷava. 438).

当时，长老比丘们这样想：“贤友们，世尊确实赞叹过修缮残破之处。来，贤友们，让我们第一个月修缮残破之处，第二个月集会结集法与律吧。”

Te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. Ajātasattu rājā āgantvā vanditvā ‘‘kiṃ, bhante, āgatatthā’’ti attanā kattabbakiccaṃ paṭipucchi. Therā aṭṭhārasa mahāvihārapaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. ‘‘Sādhu, bhante’’ti rājā hatthakammakārake manusse adāsi. Therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpetvā rañño ārocesuṃ – ‘‘niṭṭhitaṃ, mahārāja, vihārapaṭisaṅkharaṇaṃ. Idāni dhammavinayasaṅgahaṃ karomā’’ti. ‘‘Sādhu, bhante, vissatthā karotha. Mayhaṃ āṇācakkaṃ, tumhākaṃ dhammacakkaṃ hotu. Āṇāpetha, bhante, kiṃ karomī’’ti? ‘‘Saṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ, mahārājā’’ti. ‘‘Kattha karomi, bhante’’ti? ‘‘Vebhārapabbatapasse sattapaṇṇiguhādvāre kātuṃ yuttaṃ, mahārājā’’ti. ‘‘Sādhu, bhante’’ti kho rājā ajātasattu vissakammunā nimmitasadisaṃ suvibhattabhittitthambhasopānaṃ nānāvidhamālākammalataākammavicittaṃ abhibhavantamiva rājabhavanavibhūtiṃ avahasantamiva devavimānasiriṃ siriyā niketamiva ekanipātatitthamiva ca devamanussanayanavihaṅgānaṃ lokarāmaṇeyyakamiva sampiṇḍitaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kārāpetvā vividhakusumadāma-olambaka-viniggalantacāruvitānaṃ ratanavicittamaṇikoṭṭimatalamiva ca naṃ nānāpupphūpahāravicittasupariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañca kappiyapaccattharaṇasatāni paññāpetvā dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññāpetvā dantakhacitaṃ bījaniñcettha ṭhapetvā bhikkhusaṅghassa ārocāpesi – ‘‘niṭṭhitaṃ, bhante, mama kicca’’nti.

第二日，长老们前往，立于王宫门前。阿闍世王前来礼敬后问道：“诸位尊者，为何而来？”并询问自己当行之事。长老们告知为修缮十八大寺，需要工匠。王言：“善哉，尊者。”便派遣工匠。长老们于首月令所有寺院修缮完毕，然后禀告国王：“大王，寺院修缮已终。如今我等将行法与律的结集。”王言：“善哉，诸位尊者，请安心行之。我之权力轮，愿为汝等之法轮。诸位尊者，请吩咐，我当何为？”“大王，为行结集的比丘们，需一集会处。”“诸位尊者，当于何处建造？”“大王，于毗婆罗山(Vebhārapabbata)山侧，七叶窟门前建造为宜。”“善哉，尊者。”阿闍世王便命人建造了一座讲堂，宛如毗首羯磨(Vissakamma)天所造，墙壁、梁柱、阶梯清晰分明，饰以种种花饰与藤蔓图案，其辉煌胜过王宫，其庄严令天宫失色，宛如一切祥瑞的府邸，又如天人目光所汇聚之处，仿佛汇集了世间一切赏心悦事，庄严美观，值得瞻仰。讲堂内悬挂着种种花鬘垂饰与华丽的顶盖，地面铺设完美，饰以种种鲜花供养，犹如镶嵌珠宝的宝石地。他将此讲堂装饰得如同梵天宫殿。于此大讲堂中，为五百比丘铺设了五百张无价的如法坐具；于南侧设置了朝北的长老座，于讲堂中央设置了朝东的法座——此乃世尊应坐之位，并于其上放置了象牙镶嵌的扇子。然后派人禀告比丘僧团：“诸位尊者，我所应办之事已终。”

Tasmiṃ kho pana samaye ekacce bhikkhū āyasmantaṃ ānandaṃ sandhāya evamāhaṃsu – ‘‘imasmiṃ bhikkhusaṅghe eko bhikkhu vissagandhaṃ vāyanto vicaratī’’ti. Thero taṃ sutvā ‘‘imasmiṃ bhikkhusaṅghe añño vissagandhaṃ vāyanto [Pg.10] vicaraṇakabhikkhu nāma natthi, addhā ete maṃ sandhāya vadantī’’ti saṃvegaṃ āpajji. Ekacce bhikkhū āyasmantaṃ ānandaṃ āhaṃsu – ‘‘sve, āvuso, sannipāto tvañca sekkho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī’’ti.

那时，有些比丘针对具寿阿难说：“在此比丘僧团中，有一位比丘散发着生腥气四处走动。”长老听后，想道：“在此比丘僧团中，除了我，没有其他名为散发生腥气而走动的比丘，他们一定是在针对我说。”于是心生悚惧。有些比丘对具寿阿难说：“贤友，明天有集会，你是有学，尚有所作，因此你不适合去参加集会，当不放逸。”

Atha kho āyasmā ānando – ‘‘sve sannipāto, na kho pana metaṃ patirūpaṃ yvāhaṃ sekkho samāno sannipātaṃ gaccheyya’’nti bahudeva rattiṃ kāyagatāyasatiyā vītināmetvā rattiyā paccūsasamayaṃ caṅkamā orohitvā vihāraṃ pavisitvā ‘‘nipajjissāmī’’ti kāyaṃ āvajjesi. Dve pādā bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. Ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi – ‘‘nanu maṃ bhagavā etadavoca – ‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja; khippaṃ hohisi anāsavo’ti (dī. ni. 2.207). Buddhānañca kathādoso nāma natthi. Mama accāraddhaṃ vīriyaṃ tena me cittaṃ uddhaccāya saṃvattati. Handāhaṃ vīriyasamathaṃ yojemī’’ti caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā ‘‘thokaṃ vissamissāmī’’ti kāyaṃ mañcake upanāmesi. Dve pādā bhūmito muttā, sīsañca bimbohanaṃ asampattaṃ. Etasmiṃ antare anupādāya āsavehi cittaṃ vimuttaṃ, catuiriyāpathavirahitaṃ therassa arahattaṃ ahosi. Tena imasmiṃ sāsane anipanno anisinno aṭṭhito acaṅkamanto ‘‘ko bhikkhu arahattaṃ patto’’ti vutte ‘‘ānandatthero’’ti vattuṃ vaṭṭati.

那时，具寿阿难想道：“明天有集会，我身为有学，去参加集会是不合适的。”于是，他以身至念度过了夜晚的大部分时间，在后夜时分，从经行处下来，进入精舍，想道：“我该躺下了”，便倾斜身体。双脚已离地，头尚未触及枕头，就在这中间，心无所取而从诸漏解脱。原来，这位具寿在外面经行许久，未能生起殊胜法，于是他想：“世尊不是曾对我说过这话吗？——‘阿难，你已造善业，当勤精进，你将速成无漏者。’诸佛之语实无过失。我的精进太过勇猛，因此我的心转向掉举。现在我应当让精进与定力平衡。”于是他从经行处下来，站在洗脚处洗了脚，进入精舍，坐在小床上，想道：“我稍作休息”，便将身体靠向小床。双脚已离地，头也未触及枕头。就在这中间，心无所取而从诸漏解脱，长老的阿罗汉果成就于四威仪之外。因此，在此教法中，若被问及：“哪位比丘非卧、非坐、非立、非经行而证得阿罗汉果？”当答：“是阿难长老。”

Atha kho therā bhikkhū dutiyadivase katabhattakiccā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatitā. Ānandatthero pana attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ na gato. Bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. Tattha kehici ‘‘etamāsanaṃ kassā’’ti vutte ‘‘ānandattherassā’’ti. ‘‘Ānando pana kuhiṃ gato’’ti? Tasmiṃ samaye thero cintesi – ‘‘idāni mayhaṃ gamanakālo’’ti. Tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesi. Ākāsenāgantvā nisīdītipi eke.

尔时，诸长老比丘于第二日食事已毕，收好衣钵，集于法堂。然阿难长老欲告知自己已证阿罗汉果，故未与诸比丘同去。诸比丘依僧腊次第，各就其座，为阿难长老留下座位后方才坐下。其间有比丘问：“此座为谁所有？”答言：“阿难长老所有。”复问：“然阿难去往何处？”尔时，长老思惟：“今乃我前往之时。”于是示现神通威力，即没入地中，于己座上显现自身。亦有师言：“（彼）从空中来而就座。”

Evaṃ [Pg.11] nisinne tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi – ‘‘āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā’’ti? Bhikkhū āhaṃsu – ‘‘bhante mahākassapa, vinayo nāma buddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti; tasmā paṭhamaṃ vinayaṃ saṅgāyāmā’’ti,. ‘‘Kaṃ dhuraṃ katvā’’ti? ‘‘Āyasmantaṃ upāli’’nti. ‘‘Kiṃ ānando nappahotī’’ti? ‘‘No nappahoti; api ca kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’ti (a. ni. 1.219, 228). Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmā’’ti. Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. Upālittheropi vissajjanatthāya sammanni. Tatrāyaṃ pāḷi –

如是，当具寿阿难就座时，摩诃迦叶长老对诸比丘说：“贤友们，我们首先当结集什么？法，还是律？”诸比丘答道：“尊者摩诃迦叶，所谓律，是佛陀教法的寿命，律住则教法住；因此我们首先当结集律。”（长老问：）“以谁为首而结集？”（答言：）“以具寿优波离为首。”（问：）“阿难不能胜任吗？”（答言：）“并非不能胜任；然而，正等觉者住世时，即依于律教，将具寿优波离置于第一位，说：‘诸比丘，我声闻比丘中，持律第一者，即是优波离。’因此，我们当请问优波离长老而结集律。”于是，长老（摩诃迦叶）为请问律故，自请为问者。优波离长老亦为答律故，自请为答者。以下为巴利原文——

‘‘Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

尔时，具寿摩诃迦叶向僧团作白：

‘‘Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya’nti.

“贤友们，僧伽谛听。若僧伽时机已到，我当向优波离问律。”

‘‘Āyasmāpi upāli saṅghaṃ ñāpesi –

具寿优波离亦向僧团作白：

‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyya’’nti.

“尊者们，僧团请听我言。若时机适合僧团，我当回答具寿大迦叶所问之律。”

Evaṃ attanāva attānaṃ sammannitvā āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi, dantakhacitaṃ bījaniṃ gahetvā. Tato āyasmā mahākassapo therāsane nisīditvā āyasmantaṃ upāliṃ vinayaṃ pucchi – ‘‘paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti? ‘‘Vesāliyaṃ, bhante’’ti. ‘‘Kaṃ ārabbhā’’ti? ‘‘Sudinnaṃ kalandaputtaṃ ārabbhā’’ti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Methunadhamme’’ti.

如是，具寿优波离自荐之后，从座起身，偏袒一肩，礼敬诸长老比丘，手持象牙镶嵌之扇，坐于法座。其后，具寿大迦叶坐于长老座，向具寿优波离询问律藏：“贤友优波离，第一波罗夷于何处制订？”“尊者，于毗舍离。”“缘何人而制？”“缘迦兰陀子苏定那。”“于何事中制？”“于淫欲法。”

Atha kho āyasmā mahākassapo āyasmantaṃ upāliṃ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi; yathā ca paṭhamassa tathā dutiyassa tathā tatiyassa tathā catutthassa pārājikassa vatthumpi pucchi…pe… anāpattimpi pucchi. Puṭṭho puṭṭho upālitthero vissajjesi. Tato [Pg.12] imāni cattāri pārājikāni ‘‘pārājikakaṇḍaṃ nāma ida’’nti saṅgahaṃ āropetvā ṭhapesuṃ. Terasa saṅghādisesāni ‘‘terasaka’’nti ṭhapesuṃ. Dve sikkhāpadāni ‘‘aniyatānī’’ti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyapācittiyānī’’ti ṭhapesuṃ. Dvenavuti sikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Cattāri sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ.

其后，具寿大迦叶向具寿优波离询问第一波罗夷的事、缘起、个人、制订、随制、犯与不犯；亦如是询问第二、第三、第四波罗夷的事……乃至不犯。优波离长老随问随答。于是，他们将此四波罗夷结集确立为“波罗夷篇”。将十三条僧残确立为“十三法”。将二不定法确立为“不定法”。将三十条尼萨耆波逸提确立为“尼萨耆波逸提”。将九十二条波逸提确立为“波逸提”。将四条应悔过确立为“应悔过”。将七十五条众学法确立为“众学法”。将七条灭诤法确立为“灭诤法”。

Evaṃ mahāvibhaṅgaṃ saṅgahaṃ āropetvā bhikkhunīvibhaṅge aṭṭha sikkhāpadāni ‘‘pārājikakaṇḍaṃ nāma ida’’nti ṭhapesuṃ. Sattarasa sikkhāpadāni ‘‘sattarasaka’’nti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyapācittiyānī’’ti ṭhapesuṃ. Chasaṭṭhisatasikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Aṭṭha sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ. Evaṃ bhikkhunīvibhaṅgaṃ saṅgahaṃ āropetvā eteneva upāyena khandhakaparivārepi āropesuṃ. Evametaṃ saubhatovibhaṅgakhandhakaparivāraṃ vinayapiṭakaṃ saṅgahamārūḷhaṃ sabbaṃ mahākassapatthero pucchi, upālitthero vissajjesi. Pucchāvissajjanapariyosāne pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu. Vinayasaṅgahāvasāne upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā vuḍḍhe bhikkhū vanditvā attano pattāsane nisīdi.

如此结集《大分别》后，在《比丘尼分别》中，确立八学处为“波罗夷篇”，确立十七学处为“十七法”，确立三十学处为“尼萨耆波逸提”，确立一百六十六学处为“波逸提”，确立八学处为“应悔过”，确立七十五学处为“众学法”，确立七法为“灭诤法”。如此结集《比丘尼分别》后，亦以此方法结集了《犍度》和《附随》。如是，大迦叶长老提问，优波离长老解答了所有这部包含《二部分别》、《犍度》与《附随》、已结集完毕的《律藏》。问答结束后，五百位阿罗汉按照已结集的方式作了集体诵念。律结集结束时，优波离长老放下镶嵌象牙的扇子，从法座下来，向年长的比丘们礼敬后，坐在自己的座位上。

Vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapo bhikkhū pucchi – ‘‘dhammaṃ saṅgāyantehi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo’’ti? Bhikkhū ‘‘ānandattheraṃ dhuraṃ katvā’’ti āhaṃsu.

结集完律后，想要结集法的具寿大迦叶问诸比丘：“我们结集法时，应以何人为首而结集法呢？”诸比丘回答：“应以阿难长老为首。”

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

于是，具寿大迦叶向僧团宣告——

‘‘Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya’’nti.

“贤友们，请僧团听我说。如果僧团时机成熟，我愿问阿难法。”

Atha kho āyasmā ānando saṅghaṃ ñāpesi –

于是，具寿阿难向僧团宣告——

‘‘Suṇātu me, bhante, saṅgho yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyya’’nti.

“诸位大德，请僧团听我说。如果僧团时机成熟，我愿回答具寿大迦叶所问之法。”

Atha [Pg.13] kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. Atha mahākassapatthero ānandattheraṃ dhammaṃ pucchi – ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti? ‘‘Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya’’nti. ‘‘Kaṃ ārabbhā’’ti? ‘‘Suppiyañca paribbājakaṃ, brahmadattañca māṇava’’nti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Vaṇṇāvaṇṇe’’ti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi, vatthumpi pucchi. ‘‘Sāmaññaphalaṃ panāvuso ānanda, kattha bhāsita’’nti? ‘Rājagahe, bhante, jīvakambavane’’ti. ‘‘Kena saddhi’’nti? ‘‘Ajātasattunā vedehiputtena saddhi’’nti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi. Eteneva upāyena pañca nikāye pucchi.

那时，具寿阿难从座位起身，将衣偏袒于一肩，向长老比丘们敬礼后，坐在法座上，拿着象牙镶饰的扇子。于是，大迦叶长老向阿难长老问法：“贤友阿难，《梵网经》是在哪里宣说的？”“尊者，是在王舍城与那烂陀之间，于王家芒果园中。”“是针对谁说的？”“是针对游方者苏毗亚和青年梵授说的。”“是因何事而说？”“因称赞与毁訾而说。”于是，具寿大迦叶又向具寿阿难询问《梵网经》的缘起、所涉之人与事由。“那么，贤友阿难，《沙门果经》是在哪里宣说的？”“尊者，是在王舍城耆婆芒果园中。”“是和谁一起说的？”“是和韦提希子阿闍世一起说的。”于是，具寿大迦叶又向具寿阿难询问《沙门果经》的缘起和所涉之人。他以这种方式询问了五部。

Pañcanikāyā nāma – dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti. Tattha khuddakanikāyo nāma – cattāro nikāye ṭhapetvā, avasesaṃ buddhavacanaṃ. Tattha vinayo āyasmatā upālittherena vissajjito, sesakhuddakanikāyo cattāro ca nikāyā ānandattherena. Tadetaṃ sabbampi buddhavacanaṃ rasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, paṭhamamajjhimapacchimavasena tividhaṃ; tathā piṭakavasena, nikāyavasena pañcavidhaṃ, aṅgavasena navavidhaṃ, dhammakkhandhavasena caturāsītisahassavidhanti veditabbaṃ.

五部，即：长部、中部、相应部、增支部、小部。其中，小部是指除了四部之外，其余的佛陀言教。其中律藏由具寿优波离长老解答，其余的小部和四部则由阿难长老解答。所有这些佛陀言教，从味而言是一种，从法与律而言是两种，从初、中、后而言是三种；同样，从藏而言是三种，从部而言是五种，从支而言是九种，从法蕴而言是八万四千种，应当了知。

Kathaṃ rasavasena ekavidhaṃ? Yañhi bhagavatā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā yāva anupādisesāya nibbānadhātuyā parinibbāyati, etthantare pañcacattālīsavassāni devamanussanāgayakkhādayo anusāsantena paccavekkhantena vā vuttaṃ, sabbaṃ taṃ ekarasaṃ vimuttirasameva hoti. Evaṃ rasavasena ekavidhaṃ.

如何依味为一种？即世尊证得无上正等觉后，直至般涅槃于无余依涅槃界，在此期间的四十五年间，教诫天、人、龙、夜叉等时，或省察时所说的一切，皆为一味，即解脱味。如是，依味为一种。

Kathaṃ dhammavinayavasena duvidhaṃ? Sabbameva cetaṃ dhammo ceva vinayo cāti saṅkhyaṃ gacchati. Tattha vinayapiṭakaṃ vinayo, avasesaṃ buddhavacanaṃ dhammo; tenevāha – ‘‘yaṃnūna mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāmā’’ti. ‘‘Ahaṃ [Pg.14] upāliṃ vinayaṃ puccheyyaṃ, ānandaṃ dhammaṃ puccheyya’’nti ca evaṃ dhammavinayavasena duvidhaṃ.

如何依法与律为二种？所有此佛语皆得名为法与律。其中，律藏（Vinayapiṭaka）是律，其余佛语是法；因此说：“贤友（āvuso）们，我们应结集法与律。”以及“我应问优波离（Upāli）律，问阿难（Ānanda）法。”如是，依法与律为二种。

Kathaṃ paṭhamamajjhimapacchimavasena tividhaṃ? Sabbameva hidaṃ paṭhamabuddhavacanaṃ, majjhimabuddhavacanaṃ, pacchimabuddhavacananti tippabhedaṃ hoti. Tattha –

如何依初、中、后为三种？所有此佛语确实有初佛语、中佛语、后佛语三种区别。其中——

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

我于无量生死轮回中流转，寻求造屋者而未得见；一再生起，实为痛苦。

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

造屋者！你已被见到，你将不再造屋。你所有的椽条皆已折断，屋顶已被摧毁。我心已达无为，证得诸爱之尽。

Idaṃ paṭhamabuddhavacanaṃ.

此为初佛语。

Keci ‘‘yadā have pātubhavanti dhammā’’ti khandhake udānagāthaṃ āhu. Esā pana pāṭipadadivase sabbaññubhāvappattassa somanassamayañāṇena paccayākāraṃ paccavekkhantassa uppannā udānagāthāti veditabbā.

有些人说，犍度（khandhaka）中的优陀那偈（udānagāthā）“yadā have pātubhavanti dhammā”（诚然，当法显现时……）是初佛语。但此偈当知是（世尊）在证得一切知者位后的第一日，以喜悦相应智省察缘起法时所生起的优陀那偈。

Yaṃ pana parinibbānakāle abhāsi – ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 2.218) idaṃ pacchimabuddhavacanaṃ.

而（世尊）于般涅槃时所说：“好了，比丘（bhikkhu）们，现在我嘱咐你们：诸行是坏灭法，应以不放逸去完成。”（长部2.218）此为后佛语。

Ubhinnamantare yaṃ vuttaṃ etaṃ majjhimabuddhavacananti. Evaṃ paṭhamamajjhimapacchimavasena tividhaṃ.

于二者之间所说，是为中佛语。如是，依初、中、后之分，有三种。

Kathaṃ piṭakavasena tividhaṃ? Sabbampi hetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. Tattha paṭhamasaṅgītiyaṃ saṅgītañca asaṅgītañca sabbampi samodhānetvā ubhayāni pātimokkhāni, dve vibhaṅgāni, dvāvīsati khandhakāni, soḷasaparivārāti idaṃ vinayapiṭakaṃ nāma.

依藏而分，如何有三种？此（佛语）实有律藏、经藏、阿毗达摩藏三种之别。其中，于第一次结集时，将已结集与未结集者悉数合集：二《波罗提木叉》、二《分别》、二十二《犍度》、十六《附篇》，此名为律藏。

Brahmajālādi catuttiṃsasuttasaṅgaho dīghanikāyo, mūlapariyāyasuttādi diyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo, oghataraṇasuttādi sattasuttasahassa sattasata dvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo, cittapariyādānasuttādi navasuttasahassa pañcasata sattapaññāsasuttasaṅgaho aṅguttaranikāyo, khuddakapāṭha-dhammapada-udāna-itivuttaka-suttanipāta-vimānavatthu-petavatthu-theragāthā-therīgāthā-jātakaniddesa-paṭisambhidā-apadāna-buddhavaṃsa-cariyāpiṭakavasena [Pg.15] pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma.

《长部》，为《梵网经》等三十四部经之总集；《中部》，为《根本法门经》等一百五十二部经之总集；《相应部》，为《渡瀑流经》等七千七百六十二部经之总集；《增支部》，为《心遍取经》等九千五百五十七部经之总集；以及有十五种分类的《小部》，即《小诵》、《法句》、《自说》、《如是语》、《经集》、《天宫事》、《饿鬼事》、《长老偈》、《长老尼偈》、《本生》、《解释》、《无碍解道》、《本行》、《佛史》、《所行藏》。此名为经藏。

Dhammasaṅgaho, vibhaṅgo, dhātukathā, puggalapaññatti, kathāvatthu, yamakaṃ, paṭṭhānanti idaṃ abhidhammapiṭakaṃ nāma. Tattha –

《法集论》、《分别论》、《界论》、《人施设论》、《论事》、《双论》、《发趣论》，此名为阿毗达摩藏。于此三藏中——

Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

因有种种特殊之法，且能调伏身语，故此律为知律者称为“律”。

Vividhā hi ettha pañcavidha pātimokkhuddesa pārājikādi sattaāpattikkhandhamātikā vibhaṅgādippabhedā nayā, visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā, kāyikavācasikaajjhācāranisedhanato cesa kāyaṃ vācañca vineti, tasmā vividhanayattā visesanayattā kāyavācānañca vinayanato ‘‘vinayo’’ti akkhāto. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

于此（律藏）中，实有种种法，如五种《波罗提木叉》之诵(uddesa)，波罗夷等七罪聚之总纲(mātikā)，以及《分别》(vibhaṅga)等不同类别；亦有为强化与放宽羯磨(kamma)等特殊目的而设的随制(anupaññatti)之法。又，其通过制止身语之过，而调伏身语。是故，因其有种种法、特殊之法，且能调伏身语，故称为“律”。为善解此词之义，故说此（偈）——

‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’ti.

因具种种法，殊胜法，亦调伏身语；知律义者说，此律名为“律”。

Itaraṃ pana –

至于其它者——

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhātaṃ.

能示诸义利，善说且出生，流注亦善护，犹如线贯穿，故说名为经。

Tañhi attatthaparatthādibhede atthe sūceti, suvuttā cettha atthā veneyyajjhāsayānulomena vuttattā. Savati cetaṃ atthe sassamiva phalaṃ pasavatīti vuttaṃ hoti. Sūdati cetaṃ dhenuviya khīraṃ, paggharatīti vuttaṃ hoti. Suṭṭhu ca ne tāyati rakkhatīti vuttaṃ hoti. Suttasabhāgañcetaṃ, yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti; evametampi viññūnaṃ. Yathā ca suttena saṅgahitāni pupphāni na vikiriyanti na viddhaṃsiyanti; evametena saṅgahitā atthā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

此经能开示自利、利他等各种义理，因为经文随顺所化者的意乐而善巧宣说。此经像庄稼生出果实一般，出生义理。又像母牛产奶一般，流注义理。并且，此经能善巧保护这些义理。此经就像木匠的墨线一样，是智者的准绳。又像用线串起来的花朵不会散落、毁坏一样，被此经收摄的义理也不会散失。因此，为了善巧理解其词义，才这样说：

‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhāta’’nti.

能示诸义利，善说且出生，流注亦善护，犹如线贯穿，故说名为经。

Itaro [Pg.16] pana –

至于其它者——

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

此中说诸法，增上具自相，可敬已限定，亦为最超胜，是故名“阿毗达摩”。

Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathāhesa – ‘‘bāḷhā me āvuso dukkhā vedanā abhikkamanti no paṭikkamantī’’tiādīsu (ma. ni. 3.389; saṃ. ni. 5.195) vuḍḍhiyaṃ āgato. ‘‘Yā tā rattiyo abhiññātā abhilakkhitā’’tiādīsu (ma. ni. 1.49) lakkhaṇe. ‘‘Rājābhirājā manujindo’’tiādīsu (ma. ni. 2.399; su. ni. 558) pūjite. ‘‘Paṭibalo vinetuṃ abhidhamme abhivinaye’’tiādīsu (mahāva. 85) paricchinne. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. ‘‘Abhikkantena vaṇṇenā’’tiādīsu (vi. va. 75) adhike.

此“abhi”一词，可见于增上、特相、可敬、限定、超胜等义。例如：“贤友，我这强烈的苦受不断增长而不消退”等等（《中部》3.389；《相应部》5.195），是增上之义；“那些被识知、被标记的夜晚”等等（《中部》1.49），是特相之义；“王中之王，人中之主”等等（《中部》2.399；《经集》558），是可敬之义；“有能力教导阿毗达摩和毗奈耶”等等（《大品》85），是限定之义，意指于法与律中互不混淆。 “以超胜的容色”等等（《天宫事》75），是超胜之义。

Ettha ca ‘‘rūpūpapattiyā maggaṃ bhāveti, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dha. sa. 160 ādayo) nayena vuḍḍhimantopi dhammā vuttā. ‘‘Rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. ‘‘Sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā’’tiādinā nayena pūjitāpi pūjārahāti adhippāyo. ‘‘Phasso hoti vedanā hotī’’tiādinā nayena sabhāvaparicchinnattā paricchinnāpi. ‘‘Mahaggatā dhammā, appamāṇā dhammā, anuttarā dhammā’’tiādinā nayena adhikāpi dhammā vuttā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

于此，以“为生色界而修道，以与慈俱行之心，遍满一方而住”等（《法集论》160等）方式，宣说了增长法；以“或缘于色，或缘于声”等方式，因其可由所缘等而被识知，故亦为有相法；以“有学法、无学法、出世间法”等方式，宣说了可敬法，其意为应供养；以“有触、有受”等方式，因其自性已被限定，故亦为限定法；以“已大之法、无量法、无上法”等方式，宣说了增上法。因此，为令于此词义善巧而说：

‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti.

“于此，因说示了增长、有相、可敬、限定及增上法，是故说名阿毗达摩。”

Yaṃ panettha avisiṭṭhaṃ, taṃ –

于此，共通者为——

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

知藏者言“藏”，义为教法与容器；与此结合，应知律等三者。

Pariyattipi [Pg.17] hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭakaṃ ādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃ kiñci bhājanampi. Tasmā piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu.

诚然，教法在“莫只因通晓三藏”等（《增支部》3.66）句中，被称为“藏”；在“时，有一人，持锄与篮而来”等（《中部》1.228；《增支部》3.70）句中，任何容器亦被称为“藏”。是故，知藏者言“藏”，义为教法与容器。

Idāni tena samodhānetvā tayopi vinayādayo ñeyyāti. Tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ, yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ, abhidhammo ca so piṭakañcāti abhidhammapiṭakanti evamete tayopi vinayādayo ñeyyā.

现在，（解释）“与此结合，应知律等三者”：即是将具有此二义的“藏”字，与（律等）构成复合词。律，因其为教法，且为彼彼诸义之容器，故亦为藏，是为“律藏”。依前述同样之理，经亦是藏，是为“经藏”；阿毗达摩亦是藏，是为“阿毗达摩藏”。如是，此律等三者皆应了知。

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

如是了知后，复为于彼等诸藏中，善巧种种差别——

Desanāsāsanakathā, bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīra, bhāvañca paridīpaye.

于彼三藏中，应随宜阐明教说、教诫、论之差别，以及学、断、甚深之性。

Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

亦应阐明教理之差别，以及比丘于何处、以何方式获得何等成就与衰败，此一切皆应明示。

Tatrāyaṃ paridīpanā vibhāvanā ca, etāni hi tīṇi piṭakāni yathākkamaṃ āṇā vohāra paramatthadesanā yathāparādha-yathānuloma-yathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhanāmarūpaparicchedakathāti ca vuccanti.

此处即是此阐明与明示：此三藏依次亦称为教令说、名言说、胜义说；随罪教诫、随顺教诫、如法教诫；防护与不防护论、邪见解缠论、名色辨析论。

Ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā, suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā, abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati.

于此，律藏由具足权威的世尊因其教令繁多而说，故称“教令说”；经藏由善巧于名言的世尊因其名言繁多而说，故称“名言说”；阿毗达摩藏由善巧于胜义的世尊因其胜义繁多而说，故称“胜义说”。

Tathā paṭhamaṃ ye te pacurāparādhā sattā te yathāparādhaṃ ettha sāsitāti yathāparādhasāsanaṃ, dutiyaṃ anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitāti yathānulomasāsanaṃ, tatiyaṃ dhammapuñjamatte ‘‘ahaṃ mamā’’ti saññino sattā yathādhammaṃ ettha sāsitāti yathādhammasāsananti vuccati.

同样，第一（律藏），是因于此中随其过失而教诫彼等多过失之众生，故称“随罪教诫”；第二（经藏），是因于此中随顺而教导彼等具有多种意乐、随眠、行、胜解之众生，故称“随顺教诫”；第三（阿毗达摩藏），是因于此中如实法而教导彼等仅于法蕴作‘我’、‘我所’想之众生，故称“如法教诫”。

Tathā [Pg.18] paṭhamaṃ ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā, dutiyaṃ dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitāti diṭṭhiviniveṭhanakathā, tatiyaṃ rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathitoti nāmarūpaparicchedakathāti vuccati.

同样，第一（律藏）中宣说了对治违犯的防护与不防护，故称“防护与不防护论”；第二（经藏）中宣说了对治六十二见的邪见解缠，故称“邪见解缠论”；第三（阿毗达摩藏）中宣说了对治贪等的名色辨析，故称“名色辨析论”。

Tīsupi ca cetesu tisso sikkhā, tīṇi pahānāni, catubbidho ca gambhīrabhāvo veditabbo. Tathā hi – vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā.

于此三藏中，应当了知有三学、三断及四种甚深。即：律藏中特别宣说增上戒学，经藏中宣说增上心学，阿毗达摩藏中宣说增上慧学。

Vinayapiṭake ca vītikkamappahānaṃ kilesānaṃ, vītikkamapaṭipakkhattā sīlassa. Suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa. Abhidhammapiṭake anusayappahānaṃ anusayapaṭipakkhattā paññāya.

于律藏中，是烦恼的违犯断，因为戒是对治违犯的。于经藏中，是烦恼的缠断，因为定是对治缠的。于阿毗达摩藏中，是烦恼的随眠断，因为慧是对治随眠的。

Paṭhame ca tadaṅgappahānaṃ kilesānaṃ, itaresu vikkhambhanasamucchedappahānāni. Paṭhame ca duccaritasaṃkilesassa pahānaṃ, itaresu taṇhādiṭṭhisaṃkilesānaṃ.

于初者（律藏），是烦恼的彼分断，于其余二者则是镇伏断与断灭断。于初者，是恶行杂染之断，于其余二者则是贪爱与邪见杂染之断。

Ekamekasmiñcettha catubbidhopi dhammatthadesanāpaṭivedhagambhīrabhāvo veditabbo. Tattha dhammoti pāḷi. Atthoti tassāyevattho. Desanāti tassā manasāvavatthāpitāya pāḷiyā desanā. Paṭivedhoti pāḷiyā pāḷiatthassa ca yathābhūtāvabodho. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.

于此每一藏中，当知法、义、教说、通达四种甚深。其中，“法”即巴利（圣典）；“义”即其义理；“教说”即开示心中所确立的巴利；“通达”即如实了悟巴利及其义理。因为此法、义、教说、通达，对慧劣者而言，难以进入且无立足之处，犹如大海对兔等小兽一般，是故甚深。如是，于此每一藏中，当知此四种甚深。

Aparo nayo – dhammoti hetu. Vuttaṃ hetaṃ – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti. Atthoti hetuphalaṃ. Vuttaṃ hetaṃ – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti. Desanāti paññatti, yathādhammaṃ dhammābhilāpoti adhippāyo. Paṭivedhoti abhisamayo, so ca lokiyalokuttaro visayato asammohato ca atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho.

另一法门：“法”即是因。经中亦说：“于因之智，是为法无碍解。”“义”即是因之果。经中亦说：“于因果之智，是为义无碍解。”“教说”即是施设，意即随顺于法而作的言说。“通达”即是现观，此现观通于世间与出世间，从所缘与无痴两方面，了悟与义相应的法、与法相应的义、与施设道相应的施设。

Idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā, yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti, tathā tathā tadatthajotikā desanā, yo cettha [Pg.19] aviparītāvabodhasaṅkhāto paṭivedho sabbametaṃ anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. Evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.

如今，因为在这些三藏中，无论是何种法类或义类，或是那以种种方式令应知之义显现于听者之智前，从而阐明其义的教说，以及此处名为“无颠倒觉悟”的证悟——这一切，对于未积集善资粮、智慧低劣、怯懦者而言，如同大海，难以进入且不可得立足之处，是故甚深。亦应如是了知，于此每一藏中，皆有四种甚深性。

Ettāvatā ca –

至此——

‘‘Desanā-sāsanakathā, bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpaye’’ti.

“教说、教诫、论，随应作分别；学、舍断、甚深性，皆应阐明。”

Ayaṃ gāthā vuttatthā hoti.

此偈之义已说。

‘‘Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti.

“教法之差别，成就与衰败，以及比丘如何获得彼，一切皆应阐明。”

Ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. Tisso hi pariyattiyo – alagaddūpamā, nissaraṇatthā, bhaṇḍāgārikapariyattīti.

于此，当知三藏中有三种教法差别。教法有三，即：蛇喻教法、为出离之教法、库藏守护者教法。

Tattha yā duggahitā upārambhādihetu pariyāpuṭā, ayaṃ alagaddūpamā. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti suttaṃ…pe… vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.238).

于此三者中，凡为诘难等因而被不善学习的教法，此即“蛇喻法”。就此，世尊曾说：“诸比丘，譬如有人欲捕蛇、寻蛇、觅蛇，见一大蛇，却执其身或执其尾。彼蛇即转身噬其手、臂或其它肢节。彼人因此或至于死，或受濒死之苦。此是何因？诸比丘，因其捕蛇之法不善。诸比丘，于此教法中，亦有如是愚人学习教法——经……乃至……广说。彼等学法之后，不以智慧审察其义。由于不以智慧审察，彼等法义不堪谛察。彼等学习教法，是为了诘难的利益，以及为了从他人的论难中解脱。他们为之学习教法的那个真实利益，却不能体验到。彼等所不善受持之法，于长夜中，导向无益与痛苦。此是何因？诸比丘，因其不善受持诸法故。”

Yā [Pg.20] pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā na upārambhādi hetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – ‘‘tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.239).

复次，若为求戒蕴等圆满，不为诘难等因而善学教法，此即“为出离法”。就此，世尊曾说：“彼等善受持之法，于长夜中，导向利益与安乐。此是何因？诸比丘，因其善受持诸法故。”

Yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇīpālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapaayattīti.

复次，已遍知蕴、已断烦恼、已修习道、已证不动、已现证灭、已尽诸漏的阿罗汉，仅为护持传统、守护佛陀家系而学习，此即“库藏守护者法”。

Vinaye pana suppaṭipanno bhikkhu sīlasampattiṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Sutte suppaṭipanno samādhisampadaṃ nissāya cha abhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā pāpuṇāti, tāsañca tattheva pabhedavacanato. Evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatupaṭisambhidābhedaṃ sampattiṃ pāpuṇāti.

复次，于律藏中善行的比丘，依于戒成就而证得三明，因为在此（律藏）中也宣说了它们的分别。于经藏中善行的比丘，依于定成就而证得六神通，因为在此（经藏）中也宣说了它们的分别。于阿毗达摩中善行的比丘，依于慧成就而证得四无碍解，因为在此（阿毗达摩藏）中也宣说了它们的分别。如是，于此（三藏）中善行的比丘，依次证得此具有三明、六神通、四无碍解之分别的成就。

Vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnaphassādīsu anavajjasaññī hoti. Vuttampi hetaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti (pāci. 417; ma. ni. 1.234) tato dussīlabhāvaṃ pāpuṇāti. Sutte duppaṭipanno ‘‘cattārome, bhikkhave, puggalā santo saṃvijjamānā’’tiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti. Yaṃ sandhāya vuttaṃ – ‘‘attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī’’ti (pāci. 417; ma. ni. 1.236) tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. Vuttaṃ hetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitā cittakkhepabhedaṃ vipattiṃ pāpuṇātīti.

复次，于律藏中不善行的比丘，因（被禁止的执取触等）与所允许的具有安乐触的铺具、覆具等的触相似，便对被禁止的执取触等生起“无过失”想。正如所说：“我如此了知世尊所说之法，即世尊所说的那些障碍法，行持它们并不足以构成障碍。”由此而达到破戒的状态。于经藏中不善行的比丘，不了知“诸比丘，有此四种人存在于世”等（增支部4.5）的意趣，而作错误执取。针对此而说：“他以自己的错误执取，既诬谤我们，又掘伤自己，且招致众多非福。”由此而达到邪见的状态。于阿毗达摩中不善行的比丘，于法思惟中过度驰骋，乃至思惟不可思议者，由此而达到心乱的状态。正如所说：“诸比丘，有此四种不可思议者，不应思惟；思惟者会成为疯狂、苦恼的一份子。”如是，于此（三藏）中不善行的比丘，依次遭受此具有破戒、邪见、心乱之分别的灾患。

Ettāvatā [Pg.21] ca –

至此——

‘‘Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti.

比丘于何处，依何方式，得达何等教理差别、成就与衰败，亦应阐明彼一切。

Ayampi gāthā vuttatthā hoti. Evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasenetaṃ buddhavacanaṃ tividhanti ñātabbaṃ.

此偈颂之义已说。如是，以种种方式了知诸藏后，当知此佛语依彼等而分为三类。

Kathaṃ nikāyavasena pañcavidhaṃ? Sabbameva cetaṃ dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcappabhedaṃ hoti. Tattha katamo dīghanikāyo? Tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni.

如何依部而分为五种？此一切佛语有五种差别，即：长部、中部、相应部、增支部、小部。于其中，何者为长部？即由三品所摄之《梵网经》(Brahmajālasutta)等三十四经。

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

Esa dīghanikāyoti, paṭhamo anulomiko.

彼部仅有三十四经，结集为三品。此为第一部，名为长部，是随义之名。

Kasmā panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca, samūhanivāsā hi nikāyoti vuccanti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ; yathayidaṃ, bhikkhave, tiracchānagatā pāṇā; poṇikanikāyo, cikkhallikanikāyo’’ti (saṃ. ni. 3.100) evamādīni cettha sādhakāni sāsanato ca lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.

然则，为何称此为长部？因其是长篇幅诸经的结集与住处故。盖结集与住处即称为“部”(nikāya)。于此，从教法与世间所引之例证如下：“诸比丘，我不见任何其他一类（众生）有如此种种心，如彼畜生趣之有情；有Poṇika王之住处，有Cikkhallika王之住处。”（相应部 3.100）等。如是，其余诸部之所以为“部”，其词义亦当了知。

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

何者为中部？即中等篇幅、由十五品所摄之《根本法门经》(Mūlapariyāyasutta)等一百五十二经。

Diyaḍḍhasataṃ suttantā, dve ca suttāni yattha so;

Nikāyo majjhimo pañca-dasavaggapariggaho.

彼部含有一百五十二经，由十五品所摄，此即为中部。

Katamo saṃyuttanikāyo? Devatāsaṃyuttādivasena ṭhitāni oghataraṇādīni satta suttasahassāni satta ca suttasatāni dvāsaṭṭhi ca suttāni.

何者为相应部(Saṃyuttanikāya)？即依天神相应(Devatāsaṃyutta)等而安立之《渡暴流经》(Oghataraṇasutta)等七千七百六十二经。

Satta suttasahassāni, satta suttasatāni ca;

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

有七千七百六十二经，此即相应部之所摄集。

Katamo [Pg.22] aṅguttaranikāyo? Ekekaaṅgātirekavasena ṭhitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni.

何者为增支部(Aṅguttaranikāya)？即依逐一增一法而安立之《心遍取经》(Cittapariyādānasutta)等九千五百五十七经。

Nava suttasahassāni, pañca suttasatāni ca;

Sattapaññāsa suttāni, saṅkhyā aṅguttare ayaṃ.

九千经、五百经，以及五十七经，此为《增支部》(Aṅguttaranikāya)之总数。

Katamo khuddakanikāyo? Sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ khuddakapāṭhādayo ca pubbe nidassitā pannarasabhedā ṭhapetvā cattāro nikāye avasesaṃ buddhavacananti.

何为《小部》(Khuddakanikāya)？除去四部，其余佛语，即全部《律藏》(Vinayapiṭaka)、《阿毗达摩藏》(Abhidhammapiṭaka)，以及先前所示《小诵》(Khuddakapāṭha)等十五部，皆名为《小部》。

Ṭhapetvā caturopete, nikāye dīghaādike;

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

除去《长部》(Dīghanikāya)等此四部，其余佛语，当知为《小部》。

Evaṃ nikāyavasena pañcavidhaṃ.

如是，依部类(nikāya)有五种。

Kathaṃ aṅgavasena navavidhaṃ? Sabbameva hidaṃ suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā suttanipāte maṅgalasutta-ratanasutta-nālakasutta-tuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttake sakalopi sagāthāvaggo, sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’ti (dī. ni. 2.209) -ādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ. Cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.

如何以支分为九种？此一切佛语，分为九种：经、应颂、记说、偈、自说、如是语、本生、未曾有法、智解。其中，二部毗崩伽、解释、犍度、附篇，以及《经集》中的《吉祥经》、《宝经》、《纳拉咖经》、《都多迦经》，还有其他名为“经”的如来教言，皆应知为“经”。一切带有偈颂的经，应知为“应颂”，特别是《相应部》中的所有有偈品。全部《阿毗达摩藏》、无偈的经，以及其他未被八支所摄的佛语，皆应知为“记说”。《法句经》、《长老偈》、《长老尼偈》，以及《经集》中不名为经的纯偈，皆应知为“偈”。与喜悦和智慧相应的八十二部经，应知为“自说”。以“此为世尊所说”等方式开头的，一百一十部经，应知为“如是语”。以《无诤本生》等开头的五百五十个本生故事，应知为“本生”。以“诸比丘，于阿难有此四种稀有、未曾有之法”等方式开头的，一切与稀有、未曾有之法相应的经，应知为“未曾有法”。《小智解经》、《大智解经》、《正见经》、《帝释所问经》、《行分别经》、《大圆满月经》等，所有经由一再获得智慧与喜悦而提问的经，应知为“智解”。如是，以支分则有九种。

Kathaṃ [Pg.23] dhammakkhandhavasena caturāsītisahassavidhaṃ? Sabbameva cetaṃ buddhavacanaṃ –

如何以法蕴分为八万四千种？此一切佛语——

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027);

八万二千从佛受， 二千法从比丘学； [一共]八万四千法， 此等之法我传扬。（《长老偈》1027）

Evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. Tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. Yaṃ anekānusandhikaṃ tattha anusandhivasena dhammakkhandhagaṇanā. Gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. Abhidhamme ekamekaṃ tika-duka-bhājanaṃ, ekamekañca cittavārabhājanaṃ, eko dhammakkhandho. Vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi antarāpatti, atthi āpatti, atthi anāpatti, atthi paricchedo; tattha ekameko koṭṭhāso, ekameko dhammakkhandhoti veditabbo. Evaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ.

如此，依据所阐述的法蕴(dhammakkhandha)类别，共有八万四千种。其中，单一主题的经典(sutta)算作一个法蕴；若是多主题的经典，则根据主题的数量计算法蕴。在偈颂(gāthābandha)形式的经文中，提问算作一个法蕴，回答也算作一个法蕴。在阿毗达摩(abhidhamma)中，每一个三法(tika)、二法(duka)分类，以及每一个心品(cittavāra)分类，都算作一个法蕴。在律藏(Vinaya)中，有事(vatthu)、有本母(mātikā)、有句分别(padabhājanīya)、有中间犯(antarāpatti)、有犯(āpatti)、无犯(anāpatti)、有章(pariccheda)；在这些内容中，每一部分都应当理解为一个法蕴。这样，根据法蕴的类别，共有八万四千种。

Evametaṃ abhedato rasavasena ekavidhaṃ, bhedato dhammavinayādivasena duvidhādibhedaṃ buddhavacanaṃ saṅgāyantena mahākassapappamukhena vasīgaṇena ‘‘ayaṃ dhammo, ayaṃ vinayo; idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ; idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ; ayaṃ dīghanikāyo…pe… ayaṃ khuddakanikāyo; imāni suttādīni navaṅgāni, imāni caturāsītidhammakkhandhasahassānī’’ti imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. Na kevalañca ettakameva, aññampi uddānasaṅgaha-vaggasaṅgahapeyyālasaṅgaha-ekakanipāta-dukanipātādinipātasaṅgaha-saṃyuttasaṅgaha-paṇṇāsasaṅgahādianekavidhaṃ tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvāeva sattahi māsehi saṅgītaṃ. Saṅgītipariyosāne cassa – ‘‘idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇaṃ kālaṃ pavattanasamatthaṃ kata’’nti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi, anekāni ca acchariyāni pāturahesunti ayaṃ paṭhamamahāsaṅgītināma. Yā loke –

如是，此佛语以味而言无差别故为一种，以差别而言，因法、律等之分而有二种等差别。由大迦叶(Mahākassapa)为首的阿罗汉众结集时，确立此等差别：“此是法，此是律；此是初时佛语，此是中时佛语，此是后时佛语；此是律藏，此是经藏，此是阿毗达摩藏；此是长部……乃至……此是小部；此是九分教，此是八万四千法蕴。”不仅确立了此等差别，亦确立了于三藏中可见的优陀那总集(uddānasaṅgaha)、品总集(vaggasaṅgaha)、总说总集(peyyālasaṅgaha)、一集(ekakanipāta)二集(dukanipāta)等集总集(nipātasaṅgaha)、相应总集(saṃyuttasaṅgaha)、五十总集(paṇṇāsasaṅgaha)等多种总集差别后，方以七个月结集完成。于结集圆满时，此大地亦因“大迦叶长老已令十力者之教法能住立五千年之久”而心生欢喜，犹如称诵“善哉”，以水为界，发生多种震动、剧烈震动、普遍震动、摇晃，亦有多种稀有之事出现。此即名为第一次大结集。于世间有言：

Satehi pañcahi katā, tena pañcasatāti ca;

Thereheva katattā ca, therikāti pavuccatīti.

由五百圣者所作，故称“五百结集”；又因唯由诸长老作，故亦名为“长老结集”。

Imissā [Pg.24] pana paṭhamamahāsaṅgītiyā pavattamānāya vinayaṃ pucchantena āyasmatā mahākassapena ‘‘paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti evamādivacanapariyosāne ‘‘vatthumpi pucchi, nidānampi pucchi, puggalampi pucchī’’ti ettha nidāne pucchite taṃ nidānaṃ ādito pabhuti vitthāretvā yena ca paññattaṃ, yasmā ca paññattaṃ, sabbametaṃ kathetukāmena āyasmatā upālittherena vuttaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti sabbaṃ vattabbaṃ. Evamidaṃ āyasmatā upālittherena vuttaṃ, tañca pana ‘‘paṭhamamahāsaṅgītikāle vutta’’nti veditabbaṃ. Ettāvatā ca ‘‘idaṃ vacanaṃ kena vuttaṃ, kadā vutta’’nti etesaṃ padānaṃ attho pakāsito hoti.

然而，在第一次大结集进行时，具寿大迦叶询问律藏：“贤友优波离，第一波罗夷是在哪里制定的？”等语的结尾，于“亦问事，亦问因缘，亦问人”之处，当因缘被问及时，具寿优波离长老想要从头详细叙述此因缘，以及由何人所制、缘何而制，便说道：“尔时，佛陀世尊住于维兰迦。”所有这些都应当讲述。如是，此为具寿优波离长老所说，并且应当知道这是在第一次大结集时说的。至此，“此言由谁说，于何时说”这些文句的含义就都阐明了。

Idāni kasmā vuttanti ettha vuccate, yasmā ayamāyasmatā mahākassapattherena nidānaṃ puṭṭho tasmānena taṃ nidānaṃ ādito pabhuti vitthāretuṃ vuttanti. Evamidaṃ āyasmatā upālittherena paṭhamamahāsaṅgītikāle vadantenāpi iminā kāraṇena vuttanti veditabbaṃ. Ettāvatā ca vuttaṃ yena yadā yasmāti imesaṃ mātikāpadānaṃ attho pakāsito hoti.

现在解答“为何而说”此问：因为这位（优波离）被具寿大迦叶长老问及因缘，故为从头详细解说该因缘而说。如是，当知具寿优波离长老于第一次大结集时，亦是因此缘由而说。至此，“由谁、何时、为何而说”此等母句之义已被阐明。

Idāni dhāritaṃ yena cābhataṃ, yatthappatiṭṭhitaṃ cetametaṃ vatvā vidhiṃ tatoti etesaṃ atthappakāsanatthaṃ idaṃ vuccati. Taṃ panetaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti evamādivacanapaṭimaṇḍitanidānaṃ vinayapiṭakaṃ kena dhāritaṃ, kenābhataṃ, kattha patiṭṭhitanti? Vuccate – ādito tāva idaṃ bhagavato sammukhā āyasmatā upālittherena dhāritaṃ, tassa sammukhato aparinibbute tathāgate chaḷabhiññādibhedehi anekehi bhikkhusahassehi parinibbute tathāgate mahākassapappamukhehi dhammasaṅgāhakattherehi. Kenābhatanti? Jambudīpe tāva upālittheramādiṃ katvā ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhataṃ. Tatrāyaṃ ācariyaparamparā –

现在为了阐明“由谁受持，由谁传来，于何处确立”这些含义，故说此（律）。那么，这部以“尔时，世尊住于维兰迦”等语庄严其缘起的律藏，是由谁受持？由谁传来？于何处确立的呢？当说：首先，此律藏由具寿优波离长老于世尊面前受持。在如来未般涅槃时，由众多具六神通等不同种类的数千比丘从他面前受持；在如来般涅槃后，则由以大迦叶为首的法结集长老们（受持）。由谁传来呢？在瞻部洲，从优波离长老开始，由师资传承，一直传来，直到第三次结集。此处的师资传承如下：

Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

优波离、达萨迦(Dāsaka)、索纳迦(Soṇaka)、悉伽瓦以及目犍连子帝须(Moggaliputta-Tissa)，此五位胜利者。

Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho.

于瞻部洲，他们通过师资传承，将律藏不间断地传来，直至第三次结集。

Āyasmā [Pg.25] hi upāli imaṃ vinayavaṃsaṃ vinayatantiṃ vinayapaveṇiṃ bhagavato

诚然，具寿优波离从世尊处（受持了）此律之传承、教统与法脉……

Sammukhā uggahetvā bahūnaṃ bhikkhūnaṃ hadaye patiṭṭhāpesi. Tassa hāyasmato santike vinayavaṃsaṃ uggahetvā vinaye pakataññutaṃ pattesu puggalesu puthujjana-sotāpanna-sakadāgāmi-anāgāmino gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassamekaṃ ahosi. Dāsakattheropi tasseva saddhivihāriko ahosi, so upālittherassa sammukhā uggahetvā tatheva vinayaṃ vācesi. Tassāpi āyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjanādayo gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassameva ahosi. Soṇakattheropi dāsakattherassa saddhivihāriko ahosi, sopi attano upajjhāyassa dāsakattherassa sammukhā uggahetvā tatheva vinayaṃ vācesi. Tassāpi āyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjanādayo gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassameva ahosi. Siggavattheropi soṇakattherassa saddhivihāriko ahosi, sopi attano upajjhāyassa soṇakattherassa santike vinayaṃ uggahetvā arahantasahassassa dhuraggāho ahosi. Tassa panāyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjana-sotāpannasakadāgāmi-anāgāminopi khīṇāsavāpi ettakāni satānīti vā ettakāni sahassānīti vā aparicchinnā ahesuṃ. Tadā kira jambudīpe atimahābhikkhusamudāyo ahosi. Moggaliputtatissattherassa pana ānubhāvo tatiyasaṅgītiyaṃ pākaṭo bhavissati. Evamidaṃ vinayapiṭakaṃ jambudīpe tāva imāya ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhatanti veditabbaṃ.

（优波离）当面学习后，令其（将律藏）确立于众多比丘心中。在那位具寿优波离处学习律藏传承，于律学上达到精通的人中，凡夫、须陀洹、斯陀含、阿那含，其数不可胜计，而漏尽者则有一千人。达萨迦(Dāsaka)长老亦是他的共住弟子，他从优波离长老当面学习后，也同样地教授律藏。于那位具寿达萨迦处学习而精通律藏的凡夫等，其数不可胜计，漏尽者亦有一千人。索纳迦(Soṇaka)长老亦是达萨迦长老的共住弟子，他也从自己的戒师达萨迦长老当面学习后，同样地教授律藏。于那位具寿索纳迦处学习而精通律藏的凡夫等，其数不可胜计，漏尽者亦有一千人。悉伽瓦(Siggava)长老亦是索纳迦长老的共住弟子，他也从自己的戒师索纳迦长老处学习律藏，成为一千位阿罗汉中的上首。再者，于那位具寿悉伽瓦处学习而精通律藏的凡夫、须陀洹、斯陀含、阿那含，以及漏尽者，其数有数百或数千，不可限量。据说，当时在瞻部洲有非常庞大的比丘僧团。而目犍连子帝须(Moggaliputtatissa)长老的威力，将于第三次结集中显现。当知，这部律藏就是这样在瞻部洲，通过此师资传承，一直传持到第三次结集之时。

Paṭhamamahāsaṅgītikathā niṭṭhitā.

第一次大结集论终。

Dutiyasaṅgītikathā

第二次结集论

Dutiyasaṅgītivijānanatthaṃ pana ayamanukkamo veditabbo. Yadā hi –

为了理解第二次结集，应当知道以下次第。当——

Saṅgāyitvāna saddhammaṃ, jotayitvā ca sabbadhi;

Yāva jīvitapariyantaṃ, ṭhatvā pañcasatāpi te.

合诵正法，普令光耀；彼五百众，住世直至寿尽。

Khīṇāsavā [Pg.26] jutīmanto, therā kassapaādayo;

Khīṇasnehapadīpāva, nibbāyiṃsu anālayā.

诸漏已尽、具足光明，以迦叶为首的长老们，犹如油尽之灯，无所恋着而入涅槃。

Athānukkamena gacchantesu rattindivesu vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ ‘‘kappati siṅgīloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajata’’nti imāni dasa vatthūni dīpesuṃ. Tesaṃ susunāgaputto kāḷāsoko nāma rājā pakkho ahosi.

其后，日夜次第流逝，世尊般涅槃一百年时，毗舍离的跋耆子比丘们在毗舍离宣扬此十事：“允许在角器中存盐，允许过午后二指影时进食，允许食毕再去他村进食，允许在同一界内于不同住处别行羯磨，允许于不完整的僧众中行羯磨而后求得同意，允许行师长所常行之事，允许饮用离乳未成酪的牛乳，允许饮用未发酵的棕榈酒，允许使用无缘边的坐具，允许接受金银。”须输那伽（Susunāga）之子，名黑无忧王，是他们的支持者。

Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno ‘‘vesālikā kira vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpentī’’ti sutvā ‘‘na kho panetaṃ patirūpaṃ yvāhaṃ dasabalassa sāsanavipattiṃ sutvā appossukko bhaveyyaṃ. Handāhaṃ adhammavādino niggahetvā dhammaṃ dīpemī’’ti cintento yena vesālī tadavasari. Tatra sudaṃ āyasmā yaso kākaṇḍakaputto vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

尔时，具寿耶舍·迦干达迦子（Yasa Kākaṇḍakaputta）正在跋耆国游行，听闻：“毗舍离的跋耆子比丘们在毗舍离宣扬十事。”他心想：“我听闻十力者教法的败坏，却漠不关心，这实为不当。我当去制伏非法语者，宣扬正法。”思惟已，便前往毗舍离。当时，具寿耶舍·迦干达迦子住在毗舍离大林的重阁讲堂。

Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṃsapātiṃ udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṃ vadanti – ‘‘dethāvuso, saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi, bhavissati saṅghassa parikkhārena karaṇīya’’nti sabbaṃ tāva vattabbaṃ, yāva ‘‘imāya pana vinayasaṅgītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṃ, tasmā ayaṃ dutiyasaṅgīti sattasatikāti vuccatī’’ti.

尔时，毗舍离的跋耆子比丘们于布萨日，将一铜钵盛满水，置于比丘僧团中央，对陆续前来的毗舍离优婆塞们如是说：“贤友们，请施予僧团一迦哈波那（kahāpaṇa）、或半、或四分之一、或一摩沙迦。僧团将有资具需要置办。”（此处应叙述全部内容）直至：“此次律藏结集有七百比丘，不多不少，是故此第二次结集称为‘七百结集’。”

Evaṃ tasmiñca sannipāte dvādasa bhikkhusatasahassāni sannipatiṃsu āyasmatā yasena samussāhitā. Tesaṃ majjhe āyasmatā revatena puṭṭhena sabbakāmittherena vinayaṃ vissajjentena tāni dasa vatthūni vinicchitāni, adhikaraṇaṃ vūpasamitaṃ. Atha therā ‘‘puna dhammañca vinayañca saṅgāyissāmā’’ti tipiṭakadhare pattapaṭisambhide sattasate bhikkhū uccinitvā vesāliyaṃ [Pg.27] vālikārāme sannipatitvā mahākassapattherena saṅgāyitasadisameva sabbaṃ sāsanamalaṃ sodhetvā puna piṭakavasena nikāyavasena aṅgavasena dhammakkhandhavasena ca sabbaṃ dhammañca vinayañca saṅgāyiṃsu. Ayaṃ saṅgīti aṭṭhahi māsehi niṭṭhitā. Yā loke –

如是，于彼集会中，由具寿耶舍所劝请，有一百二十万比丘聚集。于彼等之中，萨婆迦弥长老被具寿瑞瓦达提问而解答律，裁决了彼十事，平息了诤事。尔后，长老们说：“我等应再结集法与律。”于是选出持三藏、得无碍解的七百比丘，于毗舍离(Vesālī)瓦利迦园(Vālikārāma)集会，一如大迦叶长老所结集，涤除一切教法之垢，复依藏、部、支、法蕴，结集一切法与律。此次结集以八月而终。于世间——

Satehi sattahi katā, tena sattasatāti ca;

Pubbe kataṃ upādāya, dutiyāti ca vuccatīti.

由七百圣者所作，故称七百（结集）；依前次所作，故称第二次（结集）。

Sā panāyaṃ –

而这（结集）——

Yehi therehi saṅgītā, saṅgīti tesu vissutā;

Sabbakāmī ca sāḷho ca, revato khujjasobhito.

由诸长老所结集，于彼等中，声名显赫者为：萨婆迦弥、萨哈、瑞瓦达、库阇苏毗多(Khujjasobhita)。

Yaso ca sāṇasambhūto, ete saddhivihārikā;

Therā ānandatherassa, diṭṭhapubbā tathāgataṃ.

耶舍与萨那三菩陀(Sāṇasambhūta)，此等长老是阿难长老的共住弟子，曾亲见如来。

Sumano vāsabhagāmī ca, ñeyyā saddhivihārikā;

Dve ime anuruddhassa, diṭṭhapubbā tathāgataṃ.

苏摩那(Sumana)与婆萨婆伽弥(Vāsabhagāmī)，此二位应知是阿那律的共住弟子，曾亲见如来。

Dutiyo pana saṅgīto, yehi therehi saṅgaho;

Sabbepi pannabhārā te, katakiccā anāsavāti.

行此第二次结集之诸长老，彼等皆是已卸重担、所作已办、诸漏已尽的阿罗汉。

Ayaṃ dutiyasaṅgīti.

此为第二次结集。

Evamimaṃ dutiyasaṅgītiṃ saṅgāyitvā therā ‘‘uppajjissati nu kho anāgatepi sāsanassa evarūpaṃ abbuda’’nti olokayamānā imaṃ addasaṃsu – ‘‘ito vassasatassa upari aṭṭhārasame vasse pāṭaliputte dhammāsoko nāma rājā uppajjitvā sakalajambudīpe rajjaṃ kāressati. So buddhasāsane pasīditvā mahantaṃ lābhasakkāraṃ pavattayissati. Tato titthiyā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakaṃ sakaṃ diṭṭhiṃ paridīpessanti. Evaṃ sāsane mahantaṃ abbudaṃ uppajjissatī’’ti. Atha nesaṃ etadahosi – ‘‘kinnu kho mayaṃ etasmiṃ abbude uppanne sammukhā bhavissāma, na bhavissāmā’’ti. Atha te sabbeva tadā attano asammukhabhāvaṃ ñatvā ‘‘ko nu kho taṃ adhikaraṇaṃ vūpasametuṃ samattho bhavissatī’’ti sakalaṃ manussalokaṃ chakāmāvacaradevalokañca olokentā na kañci disvā brahmaloke tissaṃ nāma mahābrahmānaṃ addasaṃsu [Pg.28] parittāyukaṃ uparibrahmalokūpapattiyā bhāvitamaggaṃ. Disvāna nesaṃ etadahosi – ‘‘sace mayaṃ etassa brahmuno manussaloke nibbattanatthāya ussāhaṃ kareyyāma, addhā esa moggalibrāhmaṇassa gehe paṭisandhiṃ gahessati. Tato ca mantehi palobhito nikkhamitvā pabbajissati. So evaṃ pabbajitvā sakalaṃ buddhavacanaṃ uggahetvā adhigatapaṭisambhido hutvā titthiye madditvā taṃ adhikaraṇaṃ vinicchitvā sāsanaṃ paggaṇhissatī’’ti.

诸长老完成第二次结集后，展望未来，思量教法是否会再出现此等祸患，他们预见到：“自此一百一十八年后，在华氏城(Pāṭaliputta)将会出现一位名叫法阿育(Dhammāsoka)的国王，他将统治整个瞻部洲(Jambudīpa)。他对佛陀的教法生起净信，大兴利养与恭敬。其后，外道为求利养与恭敬，将会在教法中出家，并宣扬他们各自的邪见。如是，教法中将会出现大祸患。”之后，他们心想：“当此祸患发生时，我们是否会亲身面对呢？”其后，他们了知届时自己都将不在，便思量：“谁能平息那场诤事呢？”他们遍观整个人间界和六欲天界，未见任何人，于是在梵天界看到了名叫帝沙（Tissa）的大梵天，他寿命短暂，已修习了投生更高梵天界之道。见到他后，他们心想：“如果我们努力让这位梵天投生到人间，他必将投生于婆罗门摩伽利(Moggali)家中。之后他会被明咒所劝诱而离家出家。他如此出家后，将会学习全部佛语，获得无碍解，调伏外道，裁决那场诤事，并光大教法。”

Te brahmalokaṃ gantvā tissaṃ mahābrahmānaṃ etadavocuṃ – ‘‘ito vassasatassa upari aṭṭhārasame vasse sāsane mahantaṃ abbudaṃ uppajjissati. Mayañca sakalaṃ manussalokaṃ chakāmāvacaradevalokañca olokayamānā kañci sāsanaṃ paggahetuṃ samatthaṃ adisvā brahmalokaṃ vicinantā bhavantameva addasāma. Sādhu, sappurisa, manussaloke nibbattitvā dasabalassa sāsanaṃ paggaṇhituṃ paṭiññaṃ dehī’’ti.

他们前往梵天界，对帝沙（Tissa）大梵天如此说道：“此后一百一十八年后，教法中将会出现大弊病。我们遍观整个人间界和六欲天界，没有看到谁有能力护持教法，在梵天界寻访时，唯独见到了您。善哉，善人！请您承诺投生人间，护持十力者的教法！”

Evaṃ vutte mahābrahmā, ‘‘ahaṃ kira sāsane uppannaṃ abbudaṃ sodhetvā sāsanaṃ paggahetuṃ samattho bhavissāmī’’ti haṭṭhapahaṭṭho udaggudaggo hutvā, ‘‘sādhū’’ti paṭissuṇitvā paṭiññaṃ adāsi. Therā brahmaloke taṃ karaṇīyaṃ tīretvā puna paccāgamiṃsu.

大梵天听了这话，心想：“我竟能清除教法中出现的弊病，护持教法！”于是心怀欢喜，极为踊跃，应诺道：“善哉！”并作出了承诺。长老们在梵天界完成此事后，便返回了。

Tena kho pana samayena siggavatthero ca caṇḍavajjitthero ca dvepi navakā honti daharabhikkhū tipiṭakadharā pattapaṭisambhidā khīṇāsavā, te taṃ adhikaraṇaṃ na sampāpuṇiṃsu. Therā ‘‘tumhe, āvuso, amhākaṃ imasmiṃ adhikaraṇe no sahāyakā ahuvattha, tena vo idaṃ daṇḍakammaṃ hotu – ‘tisso nāma brahmā moggalibrāhmaṇassa gehe paṭisandhiṃ gaṇhissati, taṃ tumhākaṃ eko nīharitvā pabbājetu, eko buddhavacanaṃ uggaṇhāpetū’’’ti vatvā sabbepi yāvatāyukaṃ ṭhatvā –

其时，悉伽瓦(Siggava)长老与旃陀婆耆(Caṇḍavajji)长老，此二位是年轻的资浅比丘，他们通晓三藏，证得无碍解，是漏尽者。他们没有前来参与那场争论。长老们说：“贤友们，你们在此次争论中没有作我们的助伴，因此，这应是给你们的惩罚：名为帝沙（Tissa）的梵天，将会在婆罗门目犍利(Moggali)家中受生。你们二人中，一人应带他出家，另一人应教他佛语。”说完，所有长老住世直至寿尽——

Sabbakāmippabhutayo, tepi therā mahiddhikā;

Aggikkhandhāva lokamhi, jalitvā parinibbutā.

萨婆迦弥(Sabbakāmi)等诸长老，彼等具大神通者，犹如世间之火聚，炽燃后而般涅槃。

Dutiyaṃ saṅgahaṃ katvā, visodhetvāna sāsanaṃ;

Anāgatepi katvāna, hetuṃ saddhammasuddhiyā.

彼等行第二次结集，清净了教法，亦为未来正法之清净，造作了因缘。

Khīṇāsavā [Pg.29] vasippatthā, pabhinnapaṭisambhidā;

Aniccatāvasaṃ therā, tepi nāma upāgatā.

彼等漏尽、得自在、破无碍解之长老，亦皆归于无常。

Evaṃ aniccataṃ jammiṃ, ñatvā durabhisambhavaṃ;

Taṃ pattuṃ vāyame dhīro, yaṃ niccaṃ amataṃ padanti.

如是了知无常法之卑劣、难以降伏后，智者当勤勇以求证彼常恒、不死之境。

Ettāvatā sabbākārena dutiyasaṅgītivaṇṇanā niṭṭhitā hoti.

至此，第二次结集之释义，于一切行相，皆已终。

Dutiyasaṅgītikathā niṭṭhitā

第二次结集论终。

Tatiyasaṅgītikathā

第三次结集论

Tissopi kho mahābrahmā brahmalokato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesi. Siggavattheropi tassa paṭisandhiggahaṇato pabhuti satta vassāni brāhmaṇassa gehaṃ piṇḍāya pāvisi. Ekadivasampi uḷuṅkamattaṃ vā yāguṃ kaṭacchumattaṃ vā bhattaṃ nālattha. Sattannaṃ pana vassānaṃ accayena ekadivasaṃ ‘‘aticchatha, bhante’’ti vacanamattaṃ alattha. Taṃdivasameva brāhmaṇopi bahiddhā kiñci karaṇīyaṃ katvā āgacchanto paṭipathe theraṃ disvā, ‘‘bho pabbajita, amhākaṃ gehaṃ agamitthā’’ti āha. ‘‘Āma, brāhmaṇa, agamimhā’’ti. ‘‘Api kiñci labhitthā’’ti? ‘‘Āma, brāhmaṇa, labhimhā’’ti. So gehaṃ gantvā pucchi – ‘‘tassa pabbajitassa kiñci adatthā’’ti? ‘‘Na kiñci adamhā’’ti. Brāhmaṇo dutiyadivase gharadvāreyeva nisīdi ‘‘ajja pabbajitaṃ musāvādena niggahessāmī’’ti. Thero dutiyadivase brāhmaṇassa gharadvāraṃ sampatto. Brāhmaṇo theraṃ disvāva evamāha – ‘‘tumhe hiyyo amhākaṃ gehe kiñci aladdhāyeva ‘labhimhā’ti avocuttha. Vaṭṭati nu kho tumhākaṃ musāvādo’’ti! Thero āha – ‘‘mayaṃ, brāhmaṇa, tumhākaṃ gehe satta vassāni ‘aticchathā’ti vacanamattampi alabhitvā hiyyo ‘aticchathā’ti vacanamattaṃ labhimha; athetaṃ paṭisanthāraṃ upādāya evamavocumhā’’ti.

帝须大梵天从梵天界死去后，投生到目犍利(Moggali)婆罗门的家中。悉伽瓦(Siggava)长老自从他投生之时起，七年来都到婆罗门家乞食。他连一天也未曾得到一勺粥或一匙饭。七年过去后，有一天只得到一句“请继续前行吧，尊者”这样的话。当天，婆罗门也外出办完事回来，在路上看见长老，就问：“喂，出家人，你到过我家吗？”“是的，婆罗门，我去过。”“有得到什么吗？”“是的，婆罗门，我得到了。”他回到家后问：“你们有给那位出家人任何东西吗？”“我们什么都没给。”第二天，婆罗门就坐在家门口，心想：“今天我要以妄语来责难这名出家人。”长老第二天来到婆罗门家门口。婆罗门一看见长老就说：“昨天你们在我家什么都没得到，却说‘得到了’。难道你们可以妄语吗？”长老说：“婆罗门，我们在你家七年，连一句‘请继续前行吧’这样的话都未曾得到，昨天才得到一句‘请继续前行吧’，我们是依此问候才那样说的。”

Brāhmaṇo cintesi – ‘‘ime paṭisanthāramattampi labhitvā ‘labhimhā’ti pasaṃsanti, aññaṃ kiñci khādanīyaṃ bhojanīyaṃ labhitvā kasmā na pasaṃsantī’’ti pasīditvā attano atthāya paṭiyāditabhattato kaṭacchumattaṃ bhikkhaṃ tadupiyañca byañjanaṃ dāpetvā ‘‘imaṃ bhikkhaṃ sabbakālaṃ tumhe labhissathā’’ti āha[Pg.30]. So punadivasato pabhuti upasaṅkamantassa therassa upasamaṃ disvā bhiyyosomattāya pasīditvā theraṃ niccakālaṃ attano ghare bhattavissaggakaraṇatthāya yāci. Thero adhivāsetvā divase divase bhattakiccaṃ katvā gacchanto thokaṃ thokaṃ buddhavacanaṃ kathetvā gacchati. Sopi kho māṇavako soḷasavassuddesikoyeva tiṇṇaṃ vedānaṃ pāragū ahosi. Brahmalokato āgatasuddhasattassa āsane vā sayane vā añño koci nisajjitā vā nipajjitā vā natthi. So yadā ācariyagharaṃ gacchati, tadāssa mañcapīṭhaṃ setena vatthena paṭicchādetvā laggetvā ṭhapenti. Thero cintesi – ‘‘samayo dāni māṇavakaṃ pabbājetuṃ, cirañca me idhāgacchantassa, na ca kāci māṇavakena saddhiṃ kathā uppajjati. Handa dāni iminā upāyena pallaṅkaṃ nissāya uppajjissatī’’ti gehaṃ gantvā yathā tasmiṃ gehe ṭhapetvā māṇavakassa pallaṅkaṃ aññaṃ na kiñci āsanaṃ dissati tathā adhiṭṭhāsi. Brāhmaṇassa gehajano theraṃ disvā aññaṃ kiñci āsanaṃ apassanto māṇavakassa pallaṅkaṃ attharitvā therassa adāsi. Nisīdi thero pallaṅke. Māṇavakopi kho taṅkhaṇaññeva ācariyagharā āgamma theraṃ attano pallaṅke nisinnaṃ disvā kupito anattamano ‘‘ko mama pallaṅkaṃ samaṇassa paññapesī’’ti āha.

婆罗门心想：“这些沙门仅得一句问候，便称赞说‘我们得到了’，若得到其他嚼食或啖食，又怎会不称赞呢？”他心生欢喜，便叫人从为自己准备的食物中，取一勺饭与相应的菜肴施与，并说：“这份饭食，你们将恒常得到。”从第二天起，婆罗门见前来的长老仪态寂静，愈发欢喜，便请求长老恒常到他家中，以便他能供养饭食。长老应允后，每日用罢斋饭，临行时便为他讲说少许佛法。那少年当时年约十六岁，已精通三吠陀。他是从梵天界而来的清净有情，没有其他人能坐在或躺在他的座位或卧具上。每当他去老师家时，人们便用白布覆盖他的床椅，悬挂起来放好。长老心想：“现在是让这少年出家的时机了。我来此已久，却未能与这少年说上话。好吧，现在就用这个方法，借由他的坐床来发起对话。”于是他去到婆罗门家，作意令其家中除了该少年的坐床外，看不到任何其他座位。婆罗门的家人见到长老，因看不到其他座位，便将那少年的坐床铺好给了长老。长老便在那坐床上坐下。那少年也恰于此刻从老师家回来，见到长老坐在自己的坐床上，顿时生气不悦，说道：“是谁为那沙门铺设了我的坐床？”

Thero bhattakiccaṃ katvā vūpasante māṇavakassa caṇḍikkabhāve evamāha – ‘‘kiṃ pana tvaṃ, māṇavaka, kiñci mantaṃ jānāsī’’ti? Māṇavako ‘‘bho pabbajita, mayi dāni mante ajānante aññe ke jānissantī’’ti vatvā, theraṃ pucchi – ‘‘tumhe pana mantaṃ jānāthā’’ti? ‘‘Puccha, māṇavaka, pucchitvā sakkā jānitu’’nti. Atha kho māṇavako tīsu vedesu sanighaṇḍukeṭubhesu sākkharappabhedesu itihāsapañcamesu yāni yāni gaṇṭhiṭṭhānāni, yesaṃ yesaṃ nayaṃ neva attanā passati nāpissa ācariyo addasa, tesu tesu theraṃ pucchi. Thero ‘‘pakatiyāpi tiṇṇaṃ vedānaṃ pāragū, idāni pana paṭisambhidāppatto, tenassa natthi tesaṃ pañhānaṃ vissajjane bhāro’’ti tāvadeva te pañhe vissajjetvā māṇavakaṃ āha – ‘‘māṇavaka, ahaṃ tayā bahuṃ pucchito; ahampi dāni taṃ ekaṃ pañhaṃ pucchāmi, byākarissasi me’’ti? ‘‘Āma, bho pabbajita, puccha byākarissāmī’’ti. Thero cittayamake imaṃ pañhaṃ pucchi –

长老用完斋饭，见少年暴躁的性情平息下来后，就对他说：“少年，你可知晓什么明咒吗？”少年回答说：“出家人，如今若连我都不知晓明咒，还有谁会知道呢？”接着反问长老：“那你们可知晓明咒吗？”长老说：“问吧，少年，问了之后就可以知道。”于是少年就在三部吠陀，以及词汇释(Nighaṇḍu)、祭祀明咒学(Keṭubha)、音韵学(Akkharappabheda)，并以古史(Itihāsa)为第五的典籍中，找出所有自己未曾通晓、连他的老师也未曾见过的疑难之处，一一向长老请教。长老原本就精通三部吠陀，如今又证得了无碍解，因此回答这些问题对他来说毫无困难。他当即解答了所有问题，随后对少年说：“少年，你问了我很多问题，现在我也要问你一个问题，你能回答我吗？”少年说：“是的，出家人，请问吧，我会回答的。”长老便在《心双论》(Cittayamaka)中提出了这个问题：

‘‘Yassa [Pg.31] cittaṃ uppajjati na nirujjhati tassa cittaṃ nirujjhissati nuppajjissati; yassa vā pana cittaṃ nirujjhissati nuppajjissati tassa cittaṃ uppajjati na nirujjhatī’’ti?

“于某人，心生起而不灭，彼之心将灭而不生起耶？或复，于某人，心将灭而不生起，彼之心生起而不灭耶？”

Māṇavo uddhaṃ vā adho vā harituṃ asakkonto ‘‘kiṃ nāma, bho pabbajita, ida’’nti āha. ‘‘Buddhamanto nāmāyaṃ, māṇavā’’ti. ‘‘Sakkā panāyaṃ, bho, mayhampi dātu’’nti. ‘‘Sakkā māṇava, amhehi gahitapabbajjaṃ gaṇhantassa dātu’’nti. Tato māṇavo mātāpitaro upasaṅkamitvā āha – ‘‘ayaṃ pabbajito buddhamantaṃ nāma jānāti, na ca attano santike apabbajitassa deti, ahaṃ etassa santike pabbajitvā mantaṃ uggaṇhissāmī’’ti.

少年无法贯通其义理，便说道：“出家人，这叫什么？”“少年，这叫佛陀明咒。”“尊者，那也能传授给我吗？”“可以，少年，但要传授给愿意像我们一样出家的人。”于是，少年前往父母处说道：“这位出家人知道佛陀明咒，但不传授给未在他座下出家的人。我要在他座下出家，学习此明咒。”

Athassa mātāpitaro ‘‘pabbajitvāpi no putto mante gaṇhatu, gahetvā punāgamissatī’’ti maññamānā ‘‘uggaṇha, puttā’’ti anujāniṃsu. Thero dārakaṃ pabbājetvā dvattiṃsākārakammaṭṭhānaṃ tāva ācikkhi. So tattha parikammaṃ karonto nacirasseva sotāpattiphale patiṭṭhahi. Tato thero cintesi – ‘‘sāmaṇero sotāpattiphale patiṭṭhito, abhabbo dāni sāsanato nivattituṃ. Sace panassāhaṃ kammaṭṭhānaṃ vaḍḍhetvā katheyyaṃ, arahattaṃ pāpuṇeyya, appossukko bhaveyya buddhavacanaṃ gahetuṃ, samayo dāni naṃ caṇḍavajjittherassa santikaṃ pesetu’’nti. Tato āha – ‘‘ehi tvaṃ, sāmaṇera, therassa santikaṃ gantvā buddhavacanaṃ uggaṇha. Mama vacanena tañca ārogyaṃ puccha; evañca vadehi – ‘upajjhāyo maṃ, bhante, tumhākaṃ santikaṃ pahiṇī’ti. ‘Ko nāma te upajjhāyo’ti ca vutte ‘siggavatthero nāma, bhante’ti vadeyyāsi. ‘Ahaṃ ko nāmā’ti vutte evaṃ vadeyyāsi – ‘mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’’’ti.

那时其父母心想：“即使我们的儿子出家了，也会学习咒语，学完之后就会回来的。”于是同意说：“孩子，去学吧。”长老为这孩子剃度后，先教他三十二身分业处(dvattiṃsākārakammaṭṭhāna)。他在那里修习不久，就安住于须陀洹果。接着长老想：“这沙弥已安住于须陀洹果，现在不可能再从教法中退转了。如果我再为他增广业处而说，他或许能证得阿罗汉果，就会不热衷于受持佛语。现在正是送他去旃陀跋耆(Caṇḍavajji)长老那里的时候了。”于是对他说：“来吧，沙弥，你去长老那里学习佛语。以我的名义向他问候健康，并这样说：‘尊者，我的戒师派我来您这里。’当被问及：‘你的戒师叫什么名字？’你就说：‘尊者，名叫悉伽瓦(Siggava)长老。’当被问及：‘我叫什么名字？’你就这样说：‘尊者，我的戒师知道您的名号。’”

‘‘Evaṃ, bhante’’ti kho tisso sāmaṇero theraṃ abhivādetvā padakkhiṇaṃ katvā anupubbena caṇḍavajjittherassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Thero sāmaṇeraṃ pucchi – ‘‘kuto āgatosī’’ti? ‘‘Upajjhāyo maṃ, bhante, tumhākaṃ santikaṃ pahiṇī’’ti. ‘‘Ko nāma te upajjhāyo’’ti? ‘‘Siggavatthero nāma, bhante’’ti. ‘‘Ahaṃ ko nāmā’’ti? ‘‘Mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’’ti. ‘‘Pattacīvaraṃ dāni paṭisāmehī’’ti. ‘‘Sādhu, bhante’’ti sāmaṇero pattacīvaraṃ paṭisāmetvā punadivase pariveṇaṃ sammajjitvā udakadantaponaṃ upaṭṭhāpesi. Thero tassa sammajjitaṭṭhānaṃ puna sammajji[Pg.32]. Taṃ udakaṃ chaḍḍetvā aññaṃ udakaṃ āhari. Tañca dantakaṭṭhaṃ apanetvā aññaṃ dantakaṭṭhaṃ gaṇhi. Evaṃ satta divasāni katvā sattame divase puna pucchi. Sāmaṇero punapi pubbe kathitasadisameva kathesi. Thero ‘‘so vatāyaṃ brāhmaṇo’’ti sañjānitvā ‘‘kimatthaṃ āgatosī’’ti āha. ‘‘Buddhavacanaṃ uggaṇhatthāya, bhante’’ti. Thero ‘‘uggaṇha dāni, sāmaṇerā’’ti vatvā puna divasato pabhuti buddhavacanaṃ paṭṭhapesi. Tisso sāmaṇerova hutvā, ṭhapetvā vinayapiṭakaṃ sabbaṃ buddhavacanaṃ uggaṇhi saddhiṃ aṭṭhakathāya. Upasampannakāle pana avassikova samāno tipiṭakadharo ahosi. Ācariyupajjhāyā moggaliputtatissattherassa hatthe sakalaṃ buddhavacanaṃ patiṭṭhāpetvā yāvatāyukaṃ ṭhatvā parinibbāyiṃsu. Moggaliputtatissattheropi aparena samayena kammaṭṭhānaṃ vaḍḍhetvā arahattappatto bahūnaṃ dhammavinayaṃ vācesi.

“是的，尊者。”帝须(Tisso)沙弥向长老顶礼，作右绕礼，次第来到旃陀跋耆(Caṇḍavajji)长老处，礼拜后，立于一旁。长老问沙弥：“你从哪里来？”“尊者，我的戒师派我到您这里来。”“你的戒师叫什么名字？”“尊者，名叫悉伽瓦(Siggava)长老。”“我叫什么名字？”“尊者，我的戒师知道您的名字。”“现在收拾你的衣钵吧。”“好的，尊者。”沙弥收拾好衣钵后，次日打扫精舍，准备了用水和齿木。长老将他打扫过的地方重新打扫，倒掉那水，另取他水；也移开那齿木，另取一根齿木。如此行事七日，于第七日，长老又问。沙弥也如前所说一般回答。长老识出：“啊，这正是那位婆罗门！”便问道：“你为何而来？”“尊者，为学习佛语而来。”长老说：“沙弥，现在学习吧。”说完，从次日起，便开始教导佛语。帝须还是沙弥时，除了律藏(Vinayapiṭaka)，便学完了一切佛语及其义注。而在受具足戒时，他尚未满一夏，就已成为三藏持者。他的阿阇梨与戒师们将全部佛语交付于目犍连子帝须(Moggaliputtatissa)长老手中后，住世尽寿，然后般涅槃了。目犍连子帝须长老后来也增广业处，证得阿罗汉果，为许多人讲授法与律。

Tena kho pana samayena bindusārassa rañño ekasataputtā ahesuṃ. Te sabbe asoko attanā saddhiṃ ekamātikaṃ tissakumāraṃ ṭhapetvā ghātesi. Ghātento ca cattāri vassāni anabhisittova rajjaṃ kāretvā catunnaṃ vassānaṃ accayena tathāgatassa parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse sakalajambudīpe ekarajjābhisekaṃ pāpuṇi. Abhisekānubhāvena cassa imā rājiddhiyo āgatā – mahāpathaviyā heṭṭhā yojanappamāṇe āṇā pavattati; tathā upari ākāse anotattadahato aṭṭhahi kājehi soḷasa pānīyaghaṭe divase divase devatā āharanti, yato sāsane uppannasaddho hutvā aṭṭha ghaṭe bhikkhusaṅghassa adāsi, dve ghaṭe saṭṭhimattānaṃ tipiṭakadharabhikkhūnaṃ, dve ghaṭe aggamahesiyā asandhimittāya, cattāro ghaṭe attanā paribhuñji; devatāeva himavante nāgalatādantakaṭṭhaṃ nāma atthi siniddhaṃ mudukaṃ rasavantaṃ taṃ divase divase āharanti, yena rañño ca mahesiyā ca soḷasannañca nāṭakitthisahassānaṃ saṭṭhimattānañca bhikkhusahassānaṃ devasikaṃ dantaponakiccaṃ nippajjati. Devasikameva cassa devatā agadāmalakaṃ agadaharītakaṃ suvaṇṇavaṇṇañca gandharasasampannaṃ ambapakkaṃ āharanti. Tathā chaddantadahato pañcavaṇṇanivāsanapāvuraṇaṃ pītakavaṇṇahatthapucchanapaṭakaṃ dibbañca pānakaṃ āharanti. Devasikameva panassa nhānagandhaṃ [Pg.33] anuvilepanagandhaṃ pārupanatthāya asuttamayikaṃ sumanapupphapaṭaṃ mahārahañca añjanaṃ nāgabhavanato nāgarājāno āharanti. Chaddantadaheva uṭṭhitassa sālino nava vāhasahassāni divase divase sukā āharanti. Mūsikā nitthusakaṇe karonti, ekopi khaṇḍataṇḍulo na hoti, rañño sabbaṭṭhānesu ayameva taṇḍulo paribhogaṃ gacchati. Madhumakkhikā madhuṃ karonti. Kammārasālāsu acchā kūṭaṃ paharanti. Karavīkasakuṇā āgantvā madhurassaraṃ vikūjantā rañño balikammaṃ karonti.

那时，宾度沙拉王有一百零一个儿子。阿育王子(Asoko)除留下同母弟弟帝须王子(Tissakumāra)外，将其余兄弟尽皆杀害。杀害他们后，他在未经灌顶的情况下行王事四年。四年期满，于如来般涅槃后二百一十八年，他在整个瞻部洲获得了独一无二的王权灌顶。由于此灌顶的威力，他获得了这些王家神通力：其王令下至大地一由旬深处，上至虚空，皆通行无碍。诸天神每日用八根扁担从阿耨达池运来十六罐饮用水。由于他对教法生起净信，便将八罐供养比丘僧团，两罐供养六万名持三藏的比丘，两罐供给首席王后阿桑迪密达，四罐自己享用。诸天神每日从雪山(Himavanta)取来一种名为龙藤齿木(Nāgalatādantakaṭṭha)的齿木，它油润、柔软、味美，国王、王后、一万六千名舞女以及六万名比丘每日的洁牙之事皆赖此完成。诸天神每日还为他带来药用庵摩勒果、药用诃梨勒果，以及色如黄金、香甜味美的熟芒果。同样，他们从六牙象池(Chaddantadaha)带来五色内外衣、黄色拭手巾和天界的饮品。此外，龙王们每日从龙宫(Nāgabhavana)为他带来沐浴香、涂身香、一件用于披裹的非线织素馨花图案布，以及珍贵的眼药。鹦鹉们每日从六牙象池所产的香稻中运来九千车稻谷。老鼠负责去除米糠和碎米，没有一粒碎米。在国王所有的地方，食用的都是这种米。蜜蜂酿造蜂蜜。熊在铁匠铺里挥舞铁锤。迦陵频伽鸟(Karavīkasakuṇa)飞来，以美妙之声鸣唱，为国王献上贡品。

Imāhi iddhīhi samannāgato rājā ekadivasaṃ suvaṇṇasaṅkhalikabandhanaṃ pesetvā catunnaṃ buddhānaṃ adhigatarūpadassanaṃ kappāyukaṃ kāḷaṃ nāma nāgarājānaṃ ānayitvā setacchattassa heṭṭhā mahārahe pallaṅke nisīdāpetvā anekasatavaṇṇehi jalaja thalajapupphehi suvaṇṇapupphehi ca pūjaṃ katvā sabbālaṅkārapaṭimaṇḍitehi soḷasahi nāṭakitthisahassehi samantato parikkhipitvā ‘‘anantañāṇassa tāva me saddhammavaracakkavattino sammāsambuddhassa rūpaṃ imesaṃ akkhīnaṃ āpāthaṃ karohī’’ti vatvā tena nimmitaṃ sakalasarīravippakiṇṇapuññappabhāvanibbattāsītānubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇasassirīkatāya vikasitakamaluppalapuṇḍarīkapaṭimaṇḍitamiva salilatalaṃ tārāgaṇarasmijālavisadavipphuritasobhāsamujjalitamiva gaganatalaṃ nīlapītalohitādibhedavicitravaṇṇaraṃsivinaddhabyāmappabhāparikkhepavilāsitāya sañcāppabhānurāgaindadhanuvijjulatāparikkhittamiva kanakagirisikharaṃ nānāvirāgavimalaketumālāsamujjalitacārumatthakasobhaṃ nayanarasāyatanamiva brahmadevamanujanāgayakkhagaṇānaṃ buddharūpaṃ passanto satta divasāni akkhipūjaṃ nāma akāsi.

具足此等神通的国王，一日送去金足枷，将已得见四佛形相、寿长一劫，名为迦罗(Kāḷa)的龙王请来，让他坐在白伞盖下极为珍贵的宝座上。国王以百千种色的水生与陆生花卉及金花作供养，并由一万六千名以一切庄严具装饰的舞女在周围环绕，然后说道：“请为我，将具无边智、转胜妙正法之轮的正等觉者之色身，显现于我此等眼前。”龙王便化现出佛陀形相：其身因遍布全身的福德威力所生，由八十随好庄严，具足三十二大士相而显祥瑞，犹如为绽放的红莲、青莲、白莲所庄严的水面；又如为星群清净的光网所照耀而辉煌的天空；其身由青、黄、红等种种奇妙色光交织的一寻光环而庄严，犹如为晚霞、彩虹与闪电所环绕的金山之巅；其顶髻庄严，由种种无垢的光鬘善为照耀，诚为梵天、天人、人、龙、夜叉众之眼的甘露。国王如此瞻仰佛陀形相，作了为期七日的所谓“眼供养”。

Rājā kira abhisekaṃ pāpuṇitvā tīṇiyeva saṃvaccharāni bāhirakapāsaṇḍaṃ pariggaṇhi. Catutthe saṃvacchare buddhasāsane pasīdi. Tassa kira pitā bindusāro brāhmaṇabhatto ahosi, so brāhmaṇānañca brāhmaṇajātiyapāsaṇḍānañca paṇḍaraṅgaparibbājakādīnaṃ saṭṭhisahassamattānaṃ niccabhattaṃ paṭṭhapesi. Asokopi pitarā pavattitaṃ dānaṃ attano antepure tatheva dadamāno ekadivasaṃ sīhapañjare ṭhito te upasamaparibāhirena ācārena bhuñjamāne asaṃyatindriye avinītairiyāpathe disvā cintesi – ‘‘īdisaṃ dānaṃ upaparikkhitvā yuttaṭṭhāne dātuṃ vaṭṭatī’’ti. Evaṃ cintetvā amacce āha – ‘‘gacchatha, bhaṇe, attano attano sādhusammate [Pg.34] samaṇabrāhmaṇe antepuraṃ atiharatha, dānaṃ dassāmā’’ti. Amaccā ‘‘sādhu, devā’’ti rañño paṭissuṇitvā te te paṇḍaraṅgaparibbājakājīvakanigaṇṭhādayo ānetvā ‘‘ime, mahārāja, amhākaṃ arahanto’’ti āhaṃsu.

据说国王登基后，仅于三年间信奉外道，至第四年始于佛法生起净信。据说其父宾度沙拉(Bindusāra)王信奉婆罗门，他为六万名婆罗门及婆罗门种姓的白衣游行者、裸行顺命外道(ājīvaka)、尼乾陀(nigaṇṭha)等外道设立了常设供养。阿育王也如其父所行，继续在自己的后宫布施。一日，他立于狮子窗前，看见那些外道以与寂静相违的行为在进食，诸根不调，威仪不端，心想：“此等布施，应审查后于妥当之处行之。”如是思惟后，他对大臣们说：“去吧，诸位，将你们各自认为贤善的沙门、婆罗门请至后宫，我等将行布施。”大臣们回答：“遵命，陛下。”之后便将那些白衣游行者、裸行顺命外道、尼乾陀等带来，禀告道：“大王，此等即我等之阿罗汉。”

Atha rājā antepure uccāvacāni āsanāni paññapetvā ‘‘āgacchantū’’ti vatvā āgatāgate āha – ‘‘attano attano patirūpe āsane nisīdathā’’ti. Tesu ekacce bhaddapīṭhakesu, ekacce phalakapīṭhakesu nisīdiṃsu. Te disvā rājā ‘‘natthi nesaṃ anto sāro’’ti ñatvā tesaṃ anurūpaṃ khādanīyaṃ bhojanīyaṃ datvā uyyojesi.

于是，国王在后宫铺设高低不同的座位，说：“请进来。”然后对陆续前来者说：“请各自就坐于适合自己的座位。”他们之中，一些人坐在精美的矮座上，另一些人则坐在木板座上。国王见此，了知“此辈内无实德”，便给予他们相应的嚼食与啖食，然后将他们遣走。

Evaṃ gacchante kāle ekadivasaṃ rājā sīhapañjare ṭhito addasa nigrodhasāmaṇeraṃ rājaṅgaṇena gacchantaṃ dantaṃ guttaṃ santindriyaṃ iriyāpathasampannaṃ. Ko panāyaṃ nigrodho nāma? Bindusārarañño jeṭṭhaputtassa sumanarājakumārassa putto.

如是，时日流逝。一日，国王立于狮子窗前，看见尼拘律(Nigrodha)沙弥正行过王家庭院，其身已调伏、已守护、诸根寂静、威仪具足。此尼拘律是何人？乃宾度沙拉(Bindusāra)王之长子苏摩那(Sumana)王子之子。

Tatrāyaṃ anupubbikathā –

此事之次第叙述如下：

Bindusārarañño kira dubbalakāleyeva asokakumāro attanā laddhaṃ ujjenīrajjaṃ pahāya āgantvā sabbanagaraṃ attano hatthagataṃ katvā sumanarājakumāraṃ aggahesi. Taṃdivasameva sumanassa rājakumārassa sumanā nāma devī paripuṇṇagabbhā ahosi. Sā aññātakavesena nikkhamitvā avidūre aññataraṃ caṇḍālagāmaṃ sandhāya gacchantī jeṭṭhakacaṇḍālassa gehato avidūre aññatarasmiṃ nigrodharukkhe adhivatthāya devatāya ‘‘ito ehi, sumane’’ti vadantiyā saddaṃ sutvā tassā samīpaṃ gatā. Devatā attano ānubhāvena ekaṃ sālaṃ nimminitvā ‘‘ettha vasāhī’’ti adāsi. Sā taṃ sālaṃ pāvisi. Gatadivaseyeva ca puttaṃ vijāyi. Sā tassa nigrodhadevatāya pariggahitattā ‘‘nigrodho’’ tveva nāmaṃ akāsi. Jeṭṭhakacaṇḍālo diṭṭhadivasato pabhuti taṃ attano sāmidhītaraṃ viya maññamāno nibaddhavattaṃ paṭṭhapesi. Rājadhītā tattha satta vassāni vasi. Nigrodhakumāropi sattavassiko jāto. Tadā mahāvaruṇatthero nāma eko arahā dārakassa hetusampadaṃ disvā rakkhitvā tattha viharamāno ‘‘sattavassiko dāni dārako, kālo naṃ pabbājetu’’nti [Pg.35] cintetvā rājadhītāya ārocāpetvā nigrodhakumāraṃ pabbājesi. Kumāro khuraggeyeva arahattaṃ pāpuṇi. So ekadivasaṃ pātova sarīraṃ jaggitvā ācariyupajjhāyavattaṃ katvā pattacīvaramādāya ‘‘mātuupāsikāya gehadvāraṃ gacchāmī’’ti nikkhami. Mātunivāsanaṭṭhānañcassa dakkhiṇadvārena nagaraṃ pavisitvā nagaramajjhena gantvā pācīnadvārena nikkhamitvā gantabbaṃ hoti.

据说宾度沙拉(Bindusāra)王衰弱时，阿育(Asoka)王子舍弃自己所获得的优禅尼(Ujjenī)王位，前来掌控了整个城市，并抓捕了须摩那(Sumana)王子。就在同一天，须摩那王子的王妃，名为须摩那者，已身怀满孕。她以不为人知的装扮出走，意图前往不远处的一个旃陀罗(caṇḍāla)村庄。当她行至旃陀罗首领家不远处时，听到住在一棵榕树上的女神说：“须摩那，到这里来！”她听闻其声，便走到了女神的跟前。女神以自己的威力变化出一座房舍，说：“你住在这里吧！”并交给了她。她便进入了那座房舍。就在抵达的那天，她生下了一个儿子。因他为榕树女神所守护，她便为他取名为“尼拘律陀(Nigrodha)”。旃陀罗首领从见到她的那天起，便将她视作自己主人的女儿，并确立了持续的供养。公主在那里住了七年，尼拘律陀童子也长到了七岁。当时，有一位名叫大瓦儒那(Mahāvaruṇa)的阿罗汉长老，见到这孩子具有证得阿罗汉果的因缘，便守护着他住在那里。长老心想：“现在这孩子七岁了，是时候让他出家了。”于是他派人告知公主，让尼拘律陀童子出家了。童子在剃发之际，即证得了阿罗汉果。有一天清晨，他清理身体，做完对阿阇梨和戒师应尽的义务后，拿起衣钵，心想：“我要去母亲优婆夷的家门口。”便出门了。而他母亲居住的地方，须从南门入城，穿过城中心，再从东门出城方能抵达。

Tena ca samayena asoko dhammarājā pācīnadisābhimukho sīhapañjare caṅkamati. Taṅkhaṇaññeva nigrodho rājaṅgaṇaṃ sampāpuṇi santindriyo santamānaso yugamattaṃ pekkhamāno. Tena vuttaṃ – ‘‘ekadivasaṃ rājā sīhapañjare ṭhito addasa nigrodhasāmaṇeraṃ rājaṅgaṇena gacchantaṃ dantaṃ guttaṃ santindriyaṃ iriyāpathasampanna’’nti. Disvā panassa etadahosi – ‘‘ayaṃ jano sabbopi vikkhittacitto bhantamigappaṭibhāgo. Ayaṃ pana dārako avikkhittacitto ativiya cassa ālokitavilokitaṃ samiñjanapasāraṇañca sobhati. Addhā etassa abbhantare lokuttaradhammo bhavissatī’’ti rañño saha dassaneneva sāmaṇere cittaṃ pasīdi, pemaṃ saṇṭhahi. Kasmā? Pubbe hi kira puññakaraṇakāle esa rañño jeṭṭhabhātā vāṇijako ahosi. Vuttampi hetaṃ –

其时，阿育（Asoka）法王正面向东方，于狮子窗中经行。恰于彼时，尼拘律陀（Nigrodha）抵达王家庭院，其诸根寂静，内心安宁，目视一轭之地。是故有言：“一日，王立于狮子窗中，见尼拘律陀沙弥行过王家庭院，已调伏，已守护，诸根寂静，威仪具足。”王见已，心生此念：“此众人等，心皆散乱，犹如惊鹿。然此童子，心不散乱，且其前瞻旁顾、屈伸之仪，皆极为端严。诚然，于其阿邦答勒（abbhantare）中，必定有出世间法。”王甫见沙弥，心即生净信，爱意亦立。何以故？实因此沙弥于往昔行善业时，曾为国王之兄，乃一贩蜜商人。亦如是说：

‘‘Pubbe va sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃ va yathodake’’ti. (jā. 1.2.174);

或由往昔曾共住，或由现世之饶益；爱意亦如是生起，犹如莲花出于水。

Atha rājā sañjātapemo sabahumāno ‘‘etaṃ sāmaṇeraṃ pakkosathā’’ti amacce pesesi. ‘‘Te aticirāyantī’’ti puna dve tayo pesesi – ‘‘turitaṃ āgacchatū’’ti. Sāmaṇero attano pakatiyā eva agamāsi. Rājā patirūpamāsanaṃ ñatvā ‘‘nisīdathā’’ti āha. So ito cito ca viloketvā ‘‘natthi dāni aññe bhikkhū’’ti samussitasetacchattaṃ rājapallaṅkaṃ upasaṅkamitvā pattaggahaṇatthāya rañño ākāraṃ dassesi. Rājā taṃ pallaṅkasamīpaṃ upagacchantaṃyeva disvā cintesi – ‘‘ajjeva dāni ayaṃ sāmaṇero imassa gehassa sāmiko bhavissatī’’ti sāmaṇero rañño hatthe pattaṃ datvā pallaṅkaṃ abhiruhitvā nisīdi. Rājā attano atthāya sampāditaṃ sabbaṃ yāgukhajjakabhattavikatiṃ [Pg.36] upanāmesi. Sāmaṇero attano yāpanīyamattakameva sampaṭicchi. Bhattakiccāvasāne rājā āha – ‘‘satthārā tumhākaṃ dinnovādaṃ jānāthā’’ti? ‘‘Jānāmi, mahārāja, ekadesenā’’ti. ‘‘Tāta, mayhampi naṃ kathehī’’ti. ‘‘Sādhu, mahārājā’’ti rañño anurūpaṃ dhammapade appamādavaggaṃ anumodanatthāya abhāsi.

于是国王生起爱意与恭敬，派遣大臣去召请这位沙弥。见他们迟迟未归，国王又再派遣两三位大臣，嘱咐道：“让他赶快来！”沙弥仍以其平常的步态前来。国王为他指示了合适的座位，说：“请坐。”沙弥左右环顾，心想：“此处现在没有其他比丘了”，便走向高举白伞盖的国王宝座，向国王示意，请他接过自己的钵。国王见他走近宝座，心想：“今日这位沙弥将成为此宫殿之主了。”沙弥将钵递到国王手中，登上宝座坐下。国王将为自己准备的粥、硬食、饭食等一切供养给他。沙弥只接受了足以维持身体的份量。饭食完毕，国王问道：“你们可知晓导师所传授的教导？”“大王，我知晓一部分。”“贤童，也请为我宣说吧。”“好的，大王。”于是沙弥为国王诵念了《法句经》(Dhammapade)中与之相应的《不放逸品》(Appamādavagga)，作为斋后随喜。

Rājā pana ‘‘appamādo amatapadaṃ, pamādo maccuno pada’’nti sutvāva ‘‘aññātaṃ, tāta, pariyosāpehī’’ti āha. Anumodanāvasāne ca ‘‘aṭṭha te, tāta, dhuvabhattāni dammī’’ti āha. Sāmaṇero āha – ‘‘etāni ahaṃ upajjhāyassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, upajjhāyo nāmā’’ti? ‘‘Vajjāvajjaṃ disvā codetā sāretā ca, mahārājā’’ti. ‘‘Aññānipi te, tāta, aṭṭha dammī’’ti. ‘‘Etāni ācariyassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, ācariyo nāmā’’ti? ‘‘Imasmiṃ sāsane sikkhitabbakadhammesu patiṭṭhāpetā, mahārājā’’ti. ‘‘Sādhu, tāta, aññānipi te aṭṭha dammī’’ti. ‘‘Etānipi bhikkhusaṅghassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, bhikkhusaṅgho nāmā’’ti? ‘‘Yaṃ nissāya, mahārāja, amhākaṃ ācariyupajjhāyānañca mama ca pabbajjā ca upasampadā cā’’ti. Rājā bhiyyoso mattāya tuṭṭhacitto āha – ‘‘aññānipi te, tāta, aṭṭha dammī’’ti. Sāmaṇero ‘‘sādhū’’ti sampaṭicchitvā punadivase dvattiṃsa bhikkhū gahetvā rājantepuraṃ pavisitvā bhattakiccamakāsi. Rājā ‘‘aññepi dvattiṃsa bhikkhū tumhehi saddhiṃ sve bhikkhaṃ gaṇhantū’’ti eteneva upāyena divase divase vaḍḍhāpento saṭṭhisahassānaṃ brāhmaṇaparibbājakādīnaṃ bhattaṃ upacchinditvā antonivesane saṭṭhisahassānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapesi nigrodhatthere gateneva pasādena. Nigrodhattheropi rājānaṃ saparisaṃ tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpetvā buddhasāsane pothujjanikena pasādena acalappasādaṃ katvā patiṭṭhāpesi. Puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā saṭṭhisahassānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapesi. Sakalajambudīpe caturāsītiyā nagarasahassesu caturāsītivihārasahassāni kārāpesi caturāsītisahassacetiyapaṭimaṇḍitāni dhammeneva, no adhammena.

国王一听到“不放逸是不死之道，放逸是死亡之路”，便说：“孩子，我已了知，请结束吧。”随喜结束时，国王说：“孩子，我给你八份固定的食物供养。”沙弥回答：“大王，这些我供养给我的戒师。”国王问：“孩子，什么叫戒师？”沙弥答：“大王，就是能见到过失而规劝、提醒的人。”国王又说：“孩子，我再给你八份供养。”沙弥说：“大王，这些我供养给我的阿阇梨。”国王问：“孩子，什么叫阿阇梨？”沙弥答：“大王，就是在本教法中，于应学之法能令确立的人。”国王赞叹说：“善哉，孩子，我再给你八份供养。”沙弥说：“大王，这些我也供养给比丘僧团。”国王问：“孩子，什么叫比丘僧团？”沙弥答：“大王，依靠僧团，我们的戒师、阿阇梨以及我，才能出家并受具足戒。”国王心中更加欢喜，说：“孩子，我再给你八份供养。”沙弥回答“善哉”并接受了，于第二日，带领三十二位比丘进入王宫接受供养。国王说：“明日也请另外三十二位比丘与你们一同来接受供养。”国王便以这种方式日日增加，最终停止了对六万婆罗门、游方者等的供养，因对尼拘律陀(Nigrodha)长老生起的净信，而在内宫为六万比丘设立了常供。尼拘律陀长老也使国王及其眷属确立于三皈依及五戒中，使他们于佛陀教法中，从凡夫的净信，确立为不动摇的净信。之后，国王建造了一座名为阿育王寺(Asokārāma)的大寺院，在那里为六万比丘设立了常供。他在整个瞻部洲(Jambudīpa)的八万四千座城市中，命人建造了八万四千座寺院，由八万四千座塔所庄严，这一切都是如法而非不如法地完成的。

Ekadivasaṃ kira rājā asokārāme mahādānaṃ datvā saṭṭhisahassabhikkhusaṅghassa majjhe nisajja saṅghaṃ catūhi paccayehi pavāretvā imaṃ pañhaṃ pucchi [Pg.37] – ‘‘bhante, bhagavatā desitadhammo nāma kittako hotī’’ti? ‘‘Aṅgato, mahārāja, navaṅgāni, khandhato caturāsītidhammakkhandhasahassānī’’ti. Rājā dhamme pasīditvā ‘‘ekekaṃ dhammakkhandhaṃ ekekavihārena pūjessāmī’’ti ekadivasameva channavutikoṭidhanaṃ visajjetvā amacce āṇāpesi – ‘‘etha, bhaṇe, ekamekasmiṃ nagare ekamekaṃ vihāraṃ kārāpentā caturāsītiyā nagarasahassesu caturāsītivihārasahassāni kārāpethā’’ti. Sayañca asokārāme asokamahāvihāratthāya kammaṃ paṭṭhapesi. Saṅgho indaguttattheraṃ nāma mahiddhikaṃ mahānubhāvaṃ khīṇāsavaṃ navakammādhiṭṭhāyakaṃ adāsi. Thero yaṃ yaṃ na niṭṭhāti taṃ taṃ attano ānubhāvena niṭṭhāpesi. Evampi tīhi saṃvaccharehi vihārakammaṃ niṭṭhāpesi. Ekadivasameva sabbanagarehi paṇṇāni āgamiṃsu.

据说有一天，阿育王在阿育王寺（无忧园）举行盛大布施，供养六万比丘僧团后，坐在僧众中间，用四种资具供养僧团完毕，便问道：“尊者，世尊所说的法有多少呢？”“大王，从部类上说有九部，从蕴上说有八万四千法蕴。”国王对法生起净信，发愿说：“我将为每一法蕴建造一座寺院来供养。”就在一天之内布施了九十六俱胝财富，并命令大臣们：“来，诸君，你们在每一座城中各建一座寺院，在八万四千座城中建造八万四千座寺院。”他自己则在阿育王寺开始兴建阿育王大寺的工程。僧团指派了一位名为因大古达(Indagutta)的长老，此长老有大神通、大威力，是位漏尽者，担任新工程的监督者。凡是未能完成之处，长老都以自己的威力使其完成。即便如此，寺院的工程也用了三年才告终结。所有城市关于寺院完工的书信都在同一天送达。

Amaccā rañño ārocesuṃ – ‘‘niṭṭhitāni, deva, caturāsītivihārasahassānī’’ti. Rājā nagare bheriṃ carāpesi – ‘‘ito sattannaṃ divasānaṃ accayena vihāramaho bhavissati. Sabbe aṭṭha sīlaṅgāni samādiyitvā antonagare ca bahinagare ca vihāramahaṃ paṭiyādentū’’ti. Tato sattannaṃ divasānaṃ accayena sabbālaṅkāravibhūsitāya anekasatasahassasaṅkhyāya caturaṅginiyā senāya parivuto devaloke amaravatiyā rājadhāniyā sirito adhikatarasassirīkaṃ viya nagaraṃ kātukāmena ussāhajātena mahājanena alaṅkatapaṭiyattaṃ nagaraṃ anuvicaranto vihāraṃ gantvā bhikkhusaṅghassa majjhe aṭṭhāsi.

大臣们禀告国王：“大王，八万四千座寺院已终。”国王便在城中击鼓宣告：“从今日起七日后，将举行寺院庆典。所有人都应受持八支戒，在城内城外准备庆典。”七日之期满后，国王由数以十万计、装饰华丽的四部军围绕，巡行着那座由热情高涨的民众所装饰的城市，他们渴望将城市妆点得比天界不死城(Amaravatī)王都更为辉煌。随后，国王前往寺院，立于比丘僧团之中。

Tasmiñca khaṇe sannipatitā asīti bhikkhukoṭiyo ahesuṃ, bhikkhunīnañca channavutisatasahassāni. Tattha khīṇāsavabhikkhūyeva satasahassasaṅkhyā ahesuṃ. Tesaṃ etadahosi – ‘‘sace rājā attano adhikāraṃ anavasesaṃ passeyya ativiya buddhasāsane pasīdeyyā’’ti. Tato lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsu. Rājā asokārāme ṭhitova catuddisā anuvilokento samantato samuddapariyantaṃ jambudīpaṃ passati caturāsītiñca vihārasahassāni uḷārāya vihāramahapūjāya virocamānāni. So taṃ vibhūtiṃ passamāno uḷārena pītipāmojjena samannāgato ‘‘atthi pana aññassapi kassaci evarūpaṃ pītipāmojjaṃ uppannapubba’’nti cintento bhikkhusaṅghaṃ pucchi – ‘‘bhante, amhākaṃ lokanāthassa dasabalassa sāsane ko mahāpariccāgaṃ pariccaji. Kassa [Pg.38] pariccāgo mahantoti? Bhikkhusaṅgho moggaliputtatissattherassa bhāraṃ akāsi. Thero āha – ‘‘mahārāja, dasabalassa sāsane paccayadāyako nāma tayā sadiso dharamānepi tathāgate na koci ahosi, taveva pariccāgo mahā’’ti. Rājā therassa vacanaṃ sutvā uḷārena pītipāmojjena nirantaraṃ phuṭṭhasarīro hutvā cintesi – ‘‘natthi kira mayā sadiso paccayadāyako, mayhaṃ kira pariccāgo mahā, ahaṃ kira deyyadhammena sāsanaṃ paggaṇhāmi. Kiṃ panāhaṃ evaṃ sati sāsanassa dāyādo homi, na homī’’ti. Tato bhikkhusaṅghaṃ pucchi – ‘‘bhavāmi nu kho ahaṃ, bhante, sāsanassa dāyādo’’ti?

其时，有八十俱胝比丘及九百六十万比丘尼聚集。其中，仅漏尽比丘即有十万之数。彼等心想：“若王得见自身所行之无余功德，必于佛陀教法生起极大净信。”是故，彼等示现名为“开显世界”之神通。王立于阿育王寺，环顾四方，得见周遭远至大海边际之瞻部洲，及以盛大寺院供养而庄严辉煌之八万四千座寺院。彼王见此盛况，为极大之喜悦所遍满，思惟：“亦曾有他人，生起如是之喜悦耶？”遂问比丘僧伽：“尊者，于我等世间依怙、十力者之教法中，谁所行之布施最为广大？”比丘僧伽将此事委于目犍连子帝须长老。长老言：“大王，于十力者之教法中，如王之资具施主，纵于如来在世时亦无有能与您相比者，唯王之布施最为广大。”王闻长老之言，为极大之喜悦持续遍满其身，心想：“实无与我等同之资具施主，我之布施最为广大，我以应施之物护持教法。如是，我为教法之继承者耶，抑或非耶？”是故，彼复问比丘僧伽：“尊者，我实为教法之继承者耶？”

Tato moggaliputtatissatthero rañño idaṃ vacanaṃ sutvā rājaputtassa mahindassa upanissayasampattiṃ sampassamāno ‘‘sace ayaṃ kumāro pabbajissati sāsanassa ativiya vuḍḍhi bhavissatī’’ti cintetvā rājānaṃ etadavoca – ‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hoti; apica kho paccayadāyakoti vā upaṭṭhākoti vā saṅkhyaṃ gacchati. Yopi hi, mahārāja, pathavito yāva brahmalokaparimāṇaṃ paccayarāsiṃ dadeyya sopi ‘sāsane dāyādo’ti saṅkhyaṃ na gacchatī’’ti. ‘‘Atha kathaṃ carahi, bhante, sāsanassa dāyādo hotī’’ti? ‘‘Yo hi koci, mahārāja, aḍḍho vā daliddo vā attano orasaṃ puttaṃ pabbājeti – ayaṃ vuccati, mahārāja, dāyādo sāsanassā’’ti.

其后，目犍连子帝须(Moggaliputtatissa)长老听了国王这番话，洞见王子摩哂陀(Mahinda)的根机成熟，心想：“倘若这位王子出家，教法必将极为兴盛。”于是对国王说：“大王，仅凭这些，尚不能成为教法的继承者，而只能算作资具的供养者或护持者。大王，即便有人布施从大地乃至梵天世界那么多的资具，他也不被算作“教法的继承者”。”国王问道：“那么，尊者，要怎样才能成为教法的继承者呢？”长老回答：“大王，无论是富人还是穷人，任何人若能令自己的亲生儿子出家，此人方被称为教法的继承者，大王。”

Evaṃ vutte asoko rājā ‘‘ahaṃ kira evarūpaṃ pariccāgaṃ katvāpi neva sāsanassa dāyādabhāvaṃ patto’’ti sāsane dāyādabhāvaṃ patthayamāno ito cito ca viloketvā addasa mahindakumāraṃ avidūre ṭhitaṃ. Disvānassa etadahosi – ‘‘kiñcāpi ahaṃ imaṃ kumāraṃ tissakumārassa pabbajitakālato pabhuti oparajje ṭhapetukāmo, atha kho oparajjatopi pabbajjāva uttamā’’ti. Tato kumāraṃ āha – ‘‘sakkhasi tvaṃ, tāta, pabbajitu’’nti? Kumāro pakatiyāpi tissakumārassa pabbajitakālato pabhuti pabbajitukāmova rañño vacanaṃ sutvā ativiya pāmojjajāto hutvā āha – ‘‘pabbajāmi, deva, maṃ pabbājetvā tumhe sāsanadāyādā hothā’’ti.

听闻此言后，阿育(Asoka)王想道：“我做了如此的布施，竟然还未成为教法的继承者。”他渴望成为教法的继承者，便四处张望，看见摩哂陀(Mahinda)王子站在不远处。见到他后，心生一念：“虽然自帝沙（Tissa）王子出家以来，我便想立此子为副王，然出家一事，实比副王之位更为殊胜。”于是他对王子说：“孩子，你能够出家吗？”王子本就自帝沙王子出家时起亦有心出家，听闻父王之言，生起极大欢喜，答道：“大王，我愿出家。您让我出家，你们便可成为教法的继承者。”

Tena ca samayena rājadhītā saṅghamittāpi tasmiṃyeva ṭhāne ṭhitā hoti. Tassā ca sāmiko aggibrahmā nāma kumāro yuvarājena tissakumārena [Pg.39] saddhiṃ pabbajito hoti. Rājā taṃ disvā āha – ‘‘tvampi, amma, pabbajituṃ sakkhasī’’ti? ‘‘Sādhu, tāta, sakkomī’’ti. Rājā puttānaṃ manaṃ labhitvā pahaṭṭhacitto bhikkhusaṅghaṃ etadavoca – ‘‘bhante, ime dārake pabbājetvā maṃ sāsane dāyādaṃ karothā’’ti. Saṅgho rañño vacanaṃ sampaṭicchitvā kumāraṃ moggaliputtatissattherena upajjhāyena mahādevattherena ca ācariyena pabbājesi. Majjhantikattherena ācariyena upasampādesi. Tadā kira kumāro paripuṇṇavīsativassova hoti. So tasmiṃyeva upasampadasīmamaṇḍale saha paṭisambhidāhi arahattaṃ pāpuṇi. Saṅghamittāyapi rājadhītāya ācariyā āyupālittherī nāma, upajjhāyā pana dhammapālittherī nāma ahosi. Tadā saṅghamittā aṭṭhārasavassā hoti. Taṃ pabbajitamattaṃ tasmiṃyeva sīmamaṇḍale sikkhāya patiṭṭhāpesuṃ. Ubhinnaṃ pabbajitakāle rājā chabbassābhiseko hoti.

那时，僧伽蜜多（Saṅghamittā）公主也站在同一处。她的丈夫阿耆婆罗摩（Aggibrahmā）王子，已与副王提舍王子（Tissakumāra）一同出家。国王见了便问：“女儿啊，你也能出家吗？”她回答：“是的，父王，我能。”国王得知子女们的心意，欢喜地对比丘僧团说：“尊者，请为这些孩子剃度，使我成为教法中的继承人。”僧团接受国王的请求，由目犍连子帝须（Moggaliputtatissa）长老为戒师，大天（Mahādeva）长老为阿阇梨，为王子剃度；又由摩阐提（Majjhantika）长老为阿阇梨，为他授具足戒。据说当时王子刚满二十岁，就在那行具足戒的界场内，证得阿罗汉果及诸无碍解。僧伽蜜多公主的阿阇梨是阿瑜波利（Āyupāli）长老尼，戒师则是法护（Dhammapāla）长老尼。那时僧伽蜜多年方十八岁，刚出家就在同一界场内安住于学处。两人出家时，国王登基已有六年。

Atha mahindatthero upasampannakālato pabhuti attano upajjhāyasseva santike dhammañca vinayañca pariyāpuṇanto dvepi saṅgītiyo ārūḷhaṃ tipiṭakasaṅgahitaṃ sāṭṭhakathaṃ sabbaṃ theravādaṃ tiṇṇaṃ vassānaṃ abbhantare uggahetvā attano upajjhāyassa antevāsikānaṃ sahassamattānaṃ bhikkhūnaṃ pāmokkho ahosi. Tadā asoko dhammarājā navavassābhiseko hoti. Rañño pana aṭṭhavassābhisekakāleyeva kontaputtatissatthero byādhipaṭikammatthaṃ bhikkhācāravattena āhiṇḍanto pasatamattaṃ sappiṃ alabhitvā byādhibalena parikkhīṇāyusaṅkhāro bhikkhusaṅghaṃ appamādena ovaditvā ākāse pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā parinibbāyi. Rājā taṃ pavattiṃ sutvā therassa sakkāraṃ katvā ‘‘mayi nāma rajjaṃ kārente evaṃ bhikkhūnaṃ paccayā dullabhā’’ti nagarassa catūsu dvāresu pokkharaṇiyo kārāpetvā bhesajjassa pūrāpetvā dāpesi.

尔时，摩哂陀长老自从受具足戒起，就在自己的戒师处学习法与律，于三年之内，通晓了两次结集所含摄、包括三藏与义注的全部上座部教义，成为其戒师近千位比丘弟子中的首席。当时，法王阿育王登基已有九年。但在国王登基第八年时，拘那卫子帝须(Koṇṭaputta Tissa)长老为治疗风病而行乞，未能获得一掌之量的酥油，因风病之力寿行已尽。他在以不放逸法教诫比丘僧团后，于空中结跏趺坐，进入火界定而般涅槃。国王听闻此事，对长老行了恭敬供养后，思惟道：“在我统治国家期间，比丘们的资具竟如此难得！”于是命人在城的四个门处建造方池，注满药物，进行布施。

Tena kira samayena pāṭaliputtassa catūsu dvāresu cattāri satasahassāni, sabhāyaṃ satasahassanti divase divase pañcasatasahassāni rañño uppajjanti. Tato rājā nigrodhattherassa devasikaṃ satasahassaṃ visajjesi. Buddhassa cetiye gandhamālādīhi pūjanatthāya satasahassaṃ. Dhammassa [Pg.40] satasahassaṃ, taṃ dhammadharānaṃ bahussutānaṃ catupaccayatthāya upanīyati. Saṅghassa satasahassaṃ, catūsu dvāresu bhesajjatthāya satasahassaṃ. Evaṃ sāsane uḷāro lābhasakkāro nibbatti.

据说，当时华氏城的四个城门有四十万收入，议事厅有十万收入，如此每日为国王产生五十万的收入。于是，国王从那收入中，每日布施十万给尼拘律陀(Nigrodha)长老；十万用于以香、花等供养佛塔；十万用于法，此款项被用作持法者与多闻比丘们的四资具；十万用于僧团；另有十万用于四个城门的医药。就这样，在教法中产生了殊胜的利养与恭敬。

Titthiyā parihīnalābhasakkārā antamaso ghāsacchādanampi alabhantā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakāni sakāni diṭṭhigatāni ‘‘ayaṃ dhammo, ayaṃ vinayo’’ti dīpenti. Pabbajjaṃ alabhamānāpi sayameva muṇḍetvā kāsāyāni vatthāni acchādetvā vihāresu vicarantā uposathampi pavāraṇampi saṅghakammampi gaṇakammampi pavisanti. Bhikkhū tehi saddhiṃ uposathaṃ na karonti. Tadā moggaliputtatissatthero ‘‘uppannaṃ dāni idaṃ adhikaraṇaṃ, taṃ nacirasseva kakkhaḷaṃ bhavissati. Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametu’’nti mahindattherassa gaṇaṃ nīyyātetvā attanā phāsuvihārena viharitukāmo ahogaṅgapabbataṃ agamāsi. Tepi kho titthiyā bhikkhusaṅghena dhammena vinayena satthusāsanena niggayhamānāpi dhammavinayānulomāya paṭipattiyā asaṇṭhahantā anekarūpaṃ sāsanassa abbudañca malañca kaṇṭakañca samuṭṭhāpesuṃ. Keci aggiṃ paricaranti, keci pañcātapena tāpenti, keci ādiccaṃ anuparivattanti, keci ‘‘dhammañca vinayañca vobhindissāmā’’ti paggaṇhiṃsu. Tadā bhikkhusaṅgho na tehi saddhiṃ uposathaṃ vā pavāraṇaṃ vā akāsi. Asokārāme sattavassāni uposatho upacchijji. Raññopi etamatthaṃ ārocesuṃ. Rājā ekaṃ amaccaṃ āṇāpesi – ‘‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’’ti. Amacco rājānaṃ paṭipucchituṃ avisahanto aññe amacce upasaṅkamitvā āha – ‘‘rājā maṃ ‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’ti pahiṇi. Kathaṃ nu kho adhikaraṇaṃ vūpasammatī’’ti? Te āhaṃsu – ‘‘mayaṃ evaṃ sallakkhema – ‘yathā nāma paccantaṃ vūpasamentā core ghātenti, evameva ye uposathaṃ na karonti, te māretukāmo rājā bhavissatī’’’ti. Atha so amacco vihāraṃ gantvā bhikkhusaṅghaṃ sannipātetvā āha – ‘‘ahaṃ raññā ‘uposathaṃ kārāpehī’ti pesito. Karotha dāni, bhante, uposatha’’nti. Bhikkhū ‘‘na mayaṃ titthiyehi saddhiṃ uposathaṃ karomā’’ti āhaṃsu. Atha amacco therāsanato paṭṭhāya asinā sīsāni pātetuṃ āraddho.

外道们利养恭敬减损，乃至饮食衣服也得不到，因希求利养恭敬，便在教法中出家，宣说各自的邪见：“此是法，此是律。”即使得不到出家，他们也自行剃头，穿上袈裟，在寺院中游荡，参加布萨、自恣、僧羯磨与小众羯磨。比丘们不与他们共行布萨。当时，目犍连子帝须长老想：“如今此争端已生，不久将变得棘手。我住于他们之中，实不能平息此事。”于是将僧团托付给摩哂陀长老，自己欲安乐住，便前往阿侯恒河山(Ahogaṅgapabbata)。那些外道虽然被比丘僧团依法、依律、依导师的教诫所制伏，却不安住于随顺法与律的行持，反而在教法中生起种种祸患、污垢与荆棘。有些人侍奉火，有些人行五热苦行，有些人随日而转，有些人则宣扬：“我们将破坏你们的法与律！”于是比丘僧团不与他们共行布萨或自恣。在阿育王寺，布萨中断了七年。此事也被报告给国王。国王命令一位大臣：“去寺院平息争端，令他们举行布萨。”大臣不敢反问国王，便去见其他大臣说：“国王派我‘去寺院平息争端，令他们举行布萨’，但这争端该如何平息呢？”他们说：“我们这样认为：如同平定边疆者杀戮盗贼，同样地，国王是想要杀死那些不举行布萨的人。”于是，那位大臣来到寺院，召集比丘僧团说：“我是国王派来‘令你们举行布萨’的。尊者们，现在请举行布萨吧。”比丘们说：“我们不与外道共行布萨。”于是，那位大臣从上座的座位开始，便着手用剑斩下头颅。

Addasā [Pg.41] kho tissatthero taṃ amaccaṃ tathā vippaṭipannaṃ. Tissatthero nāma na yo vā so vā, rañño ekamātiko bhātā tissakumāro nāma, taṃ kira rājā pattābhiseko oparajje ṭhapesi. So ekadivasaṃ vanacāraṃ gato addasa mahantaṃ migasaṅghaṃ cittakīḷāya kīḷantaṃ. Disvānassa etadahosi – ‘‘ime tāva tiṇabhakkhā migā evaṃ kīḷanti, ime pana samaṇā rājakule paṇītāni bhojanāni bhuñjitvā mudukāsu seyyāsu sayamānā kiṃ nāma kīḷitaṃ na kīḷissantī’’ti! So tato āgantvā imaṃ attano vitakkaṃ rañño ārocesi. Rājā ‘‘aṭṭhāne kukkuccāyitaṃ kumārena! Handa, naṃ evaṃ saññāpessāmī’’ti ekadivasaṃ kenaci kāraṇena kuddho viya hutvā ‘‘ehi sattadivasena rajjaṃ sampaṭiccha, tato taṃ ghātessāmī’’ti maraṇabhayena tajjetvā tamatthaṃ saññāpesi. So kira kumāro ‘‘sattame maṃ divase māressatī’’ti na cittarūpaṃ nhāyi, na bhuñji, na supi, ativiya lūkhasarīro ahosi. Tato naṃ rājā pucchi – ‘‘kissa tvaṃ evarūpo jāto’’ti? ‘‘Maraṇabhayena, devā’’ti. ‘‘Are, tvaṃ nāma paricchinnamaraṇaṃ sampassamāno vissattho na kīḷasi? Bhikkhū assāsapassāsanibaddhaṃ maraṇaṃ pekkhamānā kathaṃ kīḷissantī’’ti! Tato pabhuti kumāro sāsane pasīdi.

帝须长老看见那位大臣如此行为反常。这位帝须长老并非他人，正是国王的同母弟弟，名为帝须王子。据说国王登基后，便立他为副王。有一天，他去林中游历，看见一大群野兽正进行着多彩的嬉戏。见到此景，他心想：“这些吃草的野兽尚且如此嬉戏，而那些在王宫享用精美食物、睡卧柔软床铺的沙门，又有什么嬉戏是他们不会做的呢！”他从林中回来后，便将自己的这个想法告诉了国王。国王心想：“王子在不当之处起了忧虑！好，我就用这个方法让他明白。”于是，有一天他假装因某事生气，用死亡的恐惧威胁王子说：“来！你先领受七天的王权，之后我便要杀了你。”以此让他明白其中道理。据说那位王子心想：“国王在第七天要杀我了。”于是无心沐浴，食不下咽，夜不成眠，身体变得异常憔悴。之后国王问他：“你为何变成这样？”“大王，因为害怕死亡。”“喂！你预知了确定的死期，尚且不能安心嬉戏，那些时刻观照着与出入息相连之死亡的比丘，又怎么可能嬉戏呢！”从此之后，王子对教法生起了净信。

So puna ekadivasaṃ migavaṃ nikkhamitvā araññe anuvicaramāno addasa yonakamahādhammarakkhitattheraṃ aññatarena hatthināgena sālasākhaṃ gahetvā bījiyamānaṃ nisinnaṃ. Disvā pāmojjajāto cintesi – ‘‘kadā nu kho ahampi ayaṃ mahāthero viya pabbajeyyaṃ! Siyā nu kho so divaso’’ti. Thero tassāsayaṃ viditvā tassa passantasseva ākāse uppatitvā asokārāme pokkharaṇiyā udakatale ṭhatvā cīvarañca uttarāsaṅgañca ākāse laggetvā nhāyituṃ āraddho.

又于一日，王子出外狩猎，于林中巡行时，看见优那迦大护法(Yonaka Mahādhammarakkhita)长老正坐，由一头巨象执娑罗树枝为彼扇风。见此，王子心生欢喜，思忖道：“我何时才能像这位大长老一样出家！那一天会来临吗？”长老了知其心意，就在他注视之时，腾空而起，立于阿育王寺(Asokārāma)莲池水面，将衣与上衣挂于空中，开始沐浴。

Kumāro therassānubhāvaṃ disvā ativiya pasanno ‘‘ajjeva pabbajissāmī’’ti nivattitvā rañño ārocesi – ‘‘pabbajissāmahaṃ, devā’’ti. Rājā anekappakāraṃ yācitvāpi taṃ nivattetuṃ asakkonto asokārāmagamanīyamaggaṃ alaṅkārāpetvā kumāraṃ chaṇavesaṃ gāhāpetvā alaṅkatāya senāya parivārāpetvā vihāraṃ nesi. ‘‘Yuvarājā kira pabbajissatī’’ti sutvā bahū bhikkhū pattacīvarāni paṭiyādesuṃ. Kumāro padhānagharaṃ [Pg.42] gantvā mahādhammarakkhitattherasseva santike pabbaji saddhiṃ purisasatasahassena. Kumārassa pana anupabbajitānaṃ gaṇanaparicchedo natthi. Kumāro rañño catuvassābhisekakāle pabbajito. Athaññopi rañño bhāgineyyo saṅghamittāya sāmiko aggibrahmā nāma kumāro atthi. Saṅghamittā taṃ paṭicca ekameva puttaṃ vijāyi. Sopi ‘‘yuvarājā pabbajito’’ti sutvā rājānaṃ upasaṅkamitvā – ‘‘ahampi, deva, pabbajissāmī’’ti yāci. ‘‘Pabbaja, tātā’’ti ca raññā anuññāto taṃdivasameva pabbaji.

王子见长老神力，愈发信服，心想：“我今日即当出家。”遂还宫禀告国王：“陛下，我将出家。”国王虽百般劝请，亦不能使其回心转意，只得命人庄严通往阿育王寺之路，令王子穿上节庆盛装，由庄严的军队护送，前往寺院。听闻“王储将出家”，众多比丘皆备好衣钵。王子进入修行堂，于大护法(Mahādhammarakkhita)长老座下，与十万男子一同出家。追随王子出家之人，其数不可计。王子于国王灌顶第四年出家。另有国王外甥，僧伽蜜多(Saṅghamittā)之夫，名阿耆尼婆罗摩(Aggibrahmā)王子。僧伽蜜多因他而仅育一子。彼亦听闻“王储已出家”，便往诣国王，请求道：“陛下，我也要出家。”国王应允：“孩子，去出家吧。”他便于当日出家。

Evaṃ anupabbajito, uḷāravibhavena khattiyajanena;

Rañño kaniṭṭhabhātā, tissattheroti viññeyyo.

如是，国王之胞弟，为众多显赫刹帝利族所追随出家，当知其为帝沙（Tissa）长老。

So taṃ amaccaṃ tathā vippaṭipannaṃ disvā cintesi – ‘‘na rājā there mārāpetuṃ pahiṇeyya; addhā imassevetaṃ amaccassa duggahitaṃ bhavissatī’’ti gantvā sayaṃ tassa āsanne āsane nisīdi. So theraṃ sañjānitvā satthaṃ nipātetuṃ avisahanto gantvā rañño ārocesi – ‘‘ahaṃ, deva, uposathaṃ kātuṃ anicchantānaṃ ettakānaṃ nāma bhikkhūnaṃ sīsāni pātesiṃ; atha ayyassa tissattherassa paṭipāṭi sampattā, kinti karomī’’ti? Rājā sutvāva – ‘‘are! Kiṃ pana, tvaṃ, mayā bhikkhū ghātetuṃ pesito’’ti tāvadeva sarīre uppannadāho hutvā vihāraṃ gantvā there bhikkhū pucchi – ‘‘ayaṃ, bhante, amacco mayā anāṇattova evaṃ akāsi, kassa nu kho iminā pāpena bhavitabba’’nti? Ekacce therā, ‘‘ayaṃ tava vacanena akāsi, tuyhetaṃ pāpa’’nti āhaṃsu. Ekacce ‘‘ubhinnampi vo etaṃ pāpa’’nti āhaṃsu. Ekacce evamāhaṃsu – ‘‘kiṃ pana te, mahārāja, atthi cittaṃ ‘ayaṃ gantvā bhikkhū ghātetū’’’ti? ‘‘Natthi, bhante, kusalādhippāyo ahaṃ pesesiṃ – ‘samaggo bhikkhusaṅgho uposathaṃ karotū’’’ti. ‘‘Sace tvaṃ kusalādhippāyo, natthi tuyhaṃ pāpaṃ, amaccassevetaṃ pāpa’’nti. Rājā dveḷhakajāto āha – ‘‘atthi nu kho, bhante, koci bhikkhu mametaṃ dveḷhakaṃ chinditvā sāsanaṃ paggahetuṃ samattho’’ti? ‘‘Atthi, mahārāja, moggaliputtatissatthero nāma, so te imaṃ dveḷhakaṃ chinditvā sāsanaṃ paggaṇhituṃ samattho’’ti. Rājā tadaheva cattāro dhammakathike ekekabhikkhusahassaparivāre, cattāro ca amacce ekekapurisasahassaparivāre ‘‘theraṃ gaṇhitvā āgacchathā’’ti pesesi. Te gantvā ‘‘rājā pakkosatī’’ti āhaṃsu. Thero nāgacchi[Pg.43]. Dutiyampi kho rājā aṭṭha dhammakathike, aṭṭha ca amacce sahassasahassaparivāreyeva pesesi – ‘‘‘rājā, bhante, pakkosatī’ti vatvā gaṇhitvāva āgacchathā’’ti. Te tatheva āhaṃsu. Dutiyampi thero nāgacchi. Rājā there pucchi – ‘‘ahaṃ, bhante, dvikkhattuṃ pahiṇiṃ; kasmā thero nāgacchatī’’ti? ‘‘‘Rājā pakkosatī’ti vuttattā, mahārāja, nāgacchati. Evaṃ pana vutte āgaccheyya ‘sāsanaṃ, bhante, osīdati, amhākaṃ sāsanaṃ paggahatthāya sahāyakā hothā’’’ti. Atha rājā tathā vatvā soḷasa dhammakathike, soḷasa ca amacce sahassasahassaparivāre pesesi. Bhikkhū ca paṭipucchi – ‘‘mahallako nu kho, bhante, thero daharo nu kho’’ti? ‘‘Mahallako, mahārājā’’ti. ‘‘Vayhaṃ vā sivikaṃ vā abhiruhissati, bhante’’ti? ‘‘Nābhiruhissati, mahārājā’’ti. ‘‘Kuhiṃ, bhante, thero vasatī’’ti? ‘‘Upari gaṅgāya, mahārājā’’ti. Rājā āha – ‘‘tena hi, bhaṇe, nāvāsaṅghāṭaṃ bandhitvā tattheva theraṃ nisīdāpetvā dvīsupi tīresu ārakkhaṃ saṃvidhāya theraṃ ānethā’’ti. Bhikkhū ca amaccā ca therassa santikaṃ gantvā rañño sāsanaṃ ārocesuṃ.

帝须长老见到那大臣如此行事乖谬，心想：“国王不会派人去杀害诸长老，这必定是此大臣的误解。”于是他亲自前去，在那位大臣附近的座位上坐下。那大臣认出长老后，不敢下手，便去禀告国王：“大王，我已将那些不愿行布萨的比丘斩首，人数有这么多。现在轮到帝须长老了，我该怎么办？”国王一听，便说：“喂！难道是我派你去杀害比丘的吗？”他顿时感到身体灼热，前往寺院问诸位长老比丘：“尊者，这位大臣未经我的命令便做了此事，此恶业应由谁承担？”一些长老说：“他是奉你的命令而行，这罪过是你的。”一些长老说：“这罪过是你们二人的。”另一些长老则如此说：“大王，你可曾有过‘让他去杀害比丘’这样的念头？”“没有，尊者。我是怀着善意派他去的，心想‘愿和合的比丘僧团举行布萨’。”“你若是怀着善意，你便没有罪过，这罪过只在那位大臣。”国王心生疑虑，说道：“尊者，是否有哪位比丘能断除我的疑虑、扶持教法呢？”“有的，大王，有位名叫目犍连子帝须(Moggaliputtatissa)的长老，他能断除你的疑虑、扶持教法。”国王当天便派遣了四位说法师（各带一千比丘随从）和四位大臣（各带一千人随从），吩咐道：“你们去将长老请来。”他们前去后说：“国王召见您。”长老没有前来。国王第二次又派遣了八位说法师和八位大臣，各带一千随从，吩咐道：“你们说‘尊者，国王召见您’，然后务必将他请来。”他们便如此说了。长老第二次依然没有前来。国王问诸位长老：“尊者，我派人去了两次，为何长老不来呢？”“大王，因为来人说了‘国王召见您’，所以他不来。但如果这样说，他或许会来：‘尊者，教法正在衰退，请您做我们的助伴，以扶持教法。’”于是国王嘱咐他们如是说，并派遣了十六位说法师和十六位大臣，各带一千随从。国王又问诸比丘：“尊者，那位长老是年长还是年轻呢？”他们说：“年长，大王。”“尊者，他会乘坐车或轿子吗？”“不会乘坐，大王。”“尊者，长老住在何处？”“在恒河上游，大王。”国王说：“那么，诸位，你们将船连成筏，让长老坐在上面，并在两岸安排护卫，将长老请来。”诸比丘和大臣们来到长老的住处，传达了国王的旨意。

Thero sutvā ‘‘yaṃ kho ahaṃ mūlato paṭṭhāya sāsanaṃ paggaṇhissāmīti pabbajitomhi. Ayaṃ dāni me so kālo anuppatto’’ti cammakhaṇḍaṃ gaṇhitvāva uṭṭhahi. Atha ‘‘thero sve pāṭaliputtaṃ sampāpuṇissatī’’ti rattibhāge rājā supinaṃ addasa. Evarūpo supino ahosi – ‘‘sabbaseto hatthināgo āgantvā rājānaṃ sīsato paṭṭhāya parāmasitvā dakkhiṇahatthe aggahesī’’ti. Punadivase rājā supinajjhāyake pucchi – ‘‘mayā evarūpo supino diṭṭho, kiṃ me bhavissatī’’ti? Eko taṃ, ‘‘mahārāja, samaṇanāgo dakkhiṇahatthe gaṇhissatī’’ti. Atha rājā tāvadeva ‘‘thero āgato’’ti sutvā gaṅgātīraṃ gantvā nadiṃ otaritvā abbhuggacchanto jāṇumatte udake theraṃ sampāpuṇitvā therassa nāvāto otarantassa hatthaṃ adāsi. Thero rājānaṃ dakkhiṇahatthe aggahesi. Taṃ disvā asiggāhā ‘‘therassa sīsaṃ pātessāmā’’ti kosato asiṃ abbāhiṃsu. Kasmā? Etaṃ kira cārittaṃ rājakulesu – ‘‘yo rājānaṃ hatthe gaṇhati tassa asinā sīsaṃ pātetabba’’nti. Rājā chāyaṃyeva disvā āha – ‘‘pubbepi ahaṃ bhikkhūsu viraddhakāraṇā assādaṃ na vindāmi, mā kho there virajjhitthā’’ti. Thero pana kasmā rājānaṃ hatthe [Pg.44] aggahesīti? Yasmā raññā pañhaṃ pucchanatthāya pakkosāpito tasmā ‘‘antevāsiko me aya’’nti aggahesi.

长老听后想：“我出家就是为了从根本上护持教法，现在这个时刻到来了。”便拿起一块皮革起身。其后，就在“长老将于明日抵达华氏城(Pāṭaliputta)”的那天夜里，国王做了一个梦。梦境是这样的：“一头通体雪白的象王前来，从国王的头顶开始抚摸，然后抓住了他的右手。”第二天，国王问解梦者：“我做了这样一个梦，对我将有什么预示呢？”其中一人说：“大王，将有一位沙门象王握住您的右手。”其后，国王一听说“长老来了”，便立刻前往恒河岸边，下到河里迎上前去，在及膝深的水中见到了长老。当长老从船上下来时，国王伸出了手。长老便用右手握住了国王的手。持剑者们看到这一幕，便想“我们要砍下长老的头”，于是从剑鞘中拔出了剑。为何如此？据说王室有这样的惯例：“凡是握住国王之手的人，当以剑使其头颅落地。”国王见到剑影便说：“我先前因冒犯比丘们而未得善果，你们切勿冒犯这位长老。”那么，长老又为何要握国王的手呢？因为他是由国王为了请教问题而召请的，所以长老认为“此人是我的弟子”，便握住了他的手。

Rājā theraṃ attano uyyānaṃ netvā bāhirato tikkhattuṃ parivārāpetvā ārakkhaṃ ṭhapetvā sayameva therassa pāde dhovitvā telena makkhetvā therassa santike nisīditvā ‘‘paṭibalo nu kho thero mama kaṅkhaṃ chinditvā uppannaṃ adhikaraṇaṃ vūpasametvā sāsanaṃ paggaṇhitu’’nti vīmaṃsanatthāya ‘‘ahaṃ, bhante, ekaṃ pāṭihāriyaṃ daṭṭhukāmo’’ti āha. ‘‘Kataraṃ pāṭihāriyaṃ daṭṭhukāmosi, mahārājā’’ti? ‘‘Pathavīkampanaṃ, bhante’’ti. ‘‘Sakalapathavīkampanaṃ daṭṭhukāmosi, mahārāja, padesapathavīkampana’’nti? ‘‘Kataraṃ panettha, bhante, dukkara’’nti? ‘‘Kiṃ nu kho, mahārāja, kaṃsapātiyā udakapuṇṇāya sabbaṃ udakaṃ kampetuṃ dukkaraṃ; udāhu upaḍḍha’’nti? ‘‘Upaḍḍhaṃ, bhante’’ti. ‘‘Evameva kho, mahārāja, padesapathavīkampanaṃ dukkara’’nti. ‘‘Tena hi, bhante, padesapathavīkampanaṃ passissāmī’’ti. ‘‘Tena hi, mahārāja, samantato yojane puratthimāya disāya ekena cakkena sīmaṃ akkamitvā ratho tiṭṭhatu; dakkhiṇāya disāya dvīhi pādehi sīmaṃ akkamitvā asso tiṭṭhatu; pacchimāya disāya ekena pādena sīmaṃ akkamitvā puriso tiṭṭhatu; uttarāya disāya upaḍḍhabhāgena sīmaṃ akkamitvā ekā udakapāti tiṭṭhatū’’ti. Rājā tathā kārāpesi. Thero abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā tato vuṭṭhāya ‘‘rājā passatū’’ti yojanappamāṇapathavīcalanaṃ adhiṭṭhahi. Puratthimāya disāya rathassa antosīmāya ṭhito pādova cali, itaro na cali. Evaṃ dakkhiṇapacchimadisāsu assapurisānaṃ antosīmāya ṭhitapādāyeva caliṃsu, upaḍḍhupaḍḍhaṃ sarīrañca. Uttaradisāya udakapātiyāpi antosīmāya ṭhitaṃ upaḍḍhabhāgagatameva udakaṃ cali, avasesaṃ niccalamahosīti. Rājā taṃ pāṭihāriyaṃ disvā ‘‘sakkhati dāni thero sāsanaṃ paggaṇhitu’’nti niṭṭhaṃ gantvā attano kukkuccaṃ pucchi – ‘‘ahaṃ, bhante, ekaṃ amaccaṃ ‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’ti pahiṇiṃ, so vihāraṃ gantvā ettake bhikkhū jīvitā voropesi, etaṃ pāpaṃ kassa hotī’’ti?

国王将长老带到自己的园林，在外围布置了三重围绕，安排守卫后，亲自为长老洗脚，涂抹油膏，然后坐在长老身边，为了试探长老是否能“断除我的疑惑，平息已生的争讼(adhikaraṇa)，扶持教法”，便说：“尊者，我想看一种神变(pāṭihāriya)。”“大王想看哪种神变呢？”“地动，尊者。”“大王是想看整个大地震动，还是局部大地震动呢？”“尊者，这两种哪一种更难呢？”“大王，是让装满水的铜盆里所有的水都动起来难，还是让一半的水动起来难呢？”“一半的水，尊者。”“正是如此，大王，局部大地震动更难。”“既然如此，尊者，我将看局部大地震动。”“既然如此，大王，就在周围一由旬(yojana)内，东方让一辆战车的一个车轮越过边界后停住；南方让一匹马的两只脚越过边界后停住；西方让一个人的的一只脚越过边界后停住；北方让一个水盆的一半越过边界后停住。”国王便照此安排。长老进入作为神通(abhiññā)基础的第四禅(catutthajjhāna)，出定后，心想“让国王看见”，便决意让一由旬范围内的大地动摇。在东方，战车只有在边界内的那个轮子动了，另一个没动。同样，在南方和西方，马和人也只有在边界内的脚动了，身体也动了一半。在北方，水盆也只有在边界内的那一半的水动了，剩下的水静止不动。国王见到此神变后，断定“现在长老能够扶持教法了”，于是便询问自己内心的追悔(kukkucca)：“尊者，我曾派遣一位大臣，‘你到寺院去，平息争讼，举行布萨。’他到寺院后，杀害了那么多的比丘，这罪过属于谁呢？”

‘‘Kiṃ pana te, mahārāja, atthi cittaṃ ‘ayaṃ vihāraṃ gantvā bhikkhū ghātetū’’’ti? ‘‘Natthi, bhante’’ti. ‘‘Sace te, mahārāja, natthi evarūpaṃ cittaṃ, natthi tuyhaṃ pāpa’’nti. Atha thero rājānaṃ etamatthaṃ iminā suttena saññāpesi [Pg.45] – ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā’’ti (a. ni. 6.63).

“大王，你可有此念：‘令此人去寺院杀害诸比丘’？”“尊者，没有。”“大王，你若无此等心，即无罪过。”于是，长老以此经向国王开示此义：“诸比丘，我说思即是业。思已，以身、语、意造作业。”（增支部6.63）

Tamevatthaṃ paridīpetuṃ tittirajātakaṃ (jā. 1.4.75) āhari – ‘‘atīte, mahārāja, dīpakatittiro tāpasaṃ pucchi –

为了阐明此义，引述了《鹧鸪本生》（本生1.4.75）：“大王，过去，岛鹧鸪问一位苦行者：”

‘Ñātako no nisinnoti, bahu āgacchatī jano;

Paṭicca kammaṃ phusati, tasmiṃ me saṅkate mano’ti.

“‘我族栖于此’，众鸟皆来集；缘我而造业，我心生疑虑。”

Tāpaso āha – ‘atthi pana te cittaṃ mama saddena ca rūpadassanena ca āgantvā ete pakkhino bajjhantu vā haññantu vā’ti? ‘Natthi, bhante’ti tittiro āha. Tato naṃ tāpaso saññāpesi – ‘sace te natthi cittaṃ, natthi pāpaṃ; cetayantameva hi pāpaṃ phusati, nācetayantaṃ.

苦行者说：“你可有此念：‘愿此等众鸟，因我声色而来，或遭捕捉，或遭杀害’？”鹧鸪说：“尊者，没有。”于是苦行者使它明白：“你若无此心，即无罪过；罪过实只触及起意者，不触及无意者。”

‘Na paṭicca kammaṃ phusati, mano ce nappadussati;

Appossukkassa bhadrassa, na pāpamupalimpatī’’’ti.

“若心无败坏，缘汝业不触；于无忧善者，罪恶不能染。”

Evaṃ thero rājānaṃ saññāpetvā tattheva rājuyyāne satta divasāni vasanto rājānaṃ samayaṃ uggaṇhāpesi. Rājā sattame divase asokārāme bhikkhusaṅghaṃ sannipātāpetvā sāṇipākāraṃ parikkhipāpetvā sāṇipākārantare nisinno ekaladdhike ekaladdhike bhikkhū ekato ekato kārāpetvā ekamekaṃ bhikkhusamūhaṃ pakkosāpetvā pucchi – ‘‘kiṃvādī sammāsambuddho’’ti? Tatosassatavādino ‘‘sassatavādī’’ti āhaṃsu. Ekaccasassatikā…pe… antānantikā… amarāvikkhepikā… adhiccasamuppannikā… saññīvādā… asaññīvādā… nevasaññīnāsaññīvādā … ucchedavādā… diṭṭhadhammanibbānavādā ‘‘diṭṭhadhammanibbānavādī’’ti āhaṃsu. Rājā paṭhamameva samayassa uggahitattā ‘‘nayime bhikkhū, aññatitthiyā ime’’ti ñatvā tesaṃ setakāni vatthāni datvā uppabbājesi. Te sabbepi saṭṭhisahassā ahesuṃ.

长老如此使国王明白后，就在那王园住了七天，使国王学习教义。第七天，国王在阿育王寺（无忧园）召集比丘僧伽，令人以麻布围幕围绕，自己则坐于围幕之内，使持相同见解的比丘们聚在一起，然后一一召来每一群比丘，询问他们：“正等觉者是何论者？”那些常见论者说：“是常见论者。”一部分常见论者……有边无边论者……诡辩论者……偶然生论者……有想论者……无想论者……非想非非想论者……断灭论者……现法涅槃论者说：“是现法涅槃论者。”国王因为先前已学习教义，知道“这些人并非比丘，而是异学”，便给予他们白色衣物，令他们还俗。他们总共有六万之众。

Athaññe bhikkhū pakkosāpetvā pucchi – ‘‘kiṃvādī, bhante, sammāsambuddho’’ti? ‘‘Vibhajjavādī, mahārājā’’ti. Evaṃ vutte rājā theraṃ pucchi – ‘‘vibhajjavādī, bhante, sammāsambuddho’’ti? ‘‘Āma, mahārājā’’ti. Tato rājā ‘‘suddhaṃ dāni, bhante, sāsanaṃ; karotu bhikkhusaṅgho uposatha’’nti ārakkhaṃ datvā nagaraṃ pāvisi.

随后国王召来其他比丘，问道：“尊者，正等觉者是何论者？”答：“大王，是分别说者。”国王问长老：“尊者，正等觉者是分别说者吗？”答：“是的，大王。”于是国王说：“尊者，现在圣教已清净，比丘僧伽可以举行布萨了。”然后给予护卫，进入城中。

Samaggo [Pg.46] saṅgho sannipatitvā uposathaṃ akāsi. Tasmiṃ sannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ. Tasmiṃ samāgame moggaliputtatissatthero parappavādaṃ maddamāno kathāvatthuppakaraṇaṃ abhāsi. Tato saṭṭhisatasahassasaṅkhyesu bhikkhūsu uccinitvā tipiṭakapariyattidharānaṃ pabhinnapaṭisambhidānaṃ tevijjādibhedānaṃ bhikkhūnaṃ sahassamekaṃ gahetvā yathā mahākassapatthero ca kākaṇḍakaputto yasatthero ca dhammañca vinayañca saṅgāyiṃsu; evameva dhammañca vinayañca saṅgāyanto sabbaṃ sāsanamalaṃ visodhetvā tatiyasaṅgītiṃ akāsi. Saṅgītipariyosāne anekappakāraṃ pathavī akampittha. Ayaṃ saṅgīti navahi māsehi niṭṭhitā. Yā loke –

僧团和合聚集，举行布萨。在那次集会中，有六百万比丘。在那次集会中，目犍连子帝须长老(Moggaliputtatissatthera)破斥他宗异说，宣说了《论事》。之后从六百万比丘中，挑选出一千位通晓三藏教义、具足无碍解、拥有三明等的比丘，如同大迦叶长老和迦干达迦子耶舍(Kākaṇḍakaputta Yasa)长老结集法与律一般；他也如此结集法与律，清除一切教法之垢，完成了第三次结集。结集结束时，大地以多种方式震动。此次结集历时九个月而终。世间有偈颂道：

Katā bhikkhusahassena, tasmā sahassikāti ca;

Purimā dve upādāya, tatiyāti ca vuccatīti.

由千比丘所作，故亦称千人结集；依于前二结集，亦称第三结集。

Ayaṃ tatiyasaṅgīti.

此为第三次结集。

Ettāvatā ca ‘‘kenābhata’’nti etassa pañhassa vissajjanatthaṃ yaṃ avocumha – ‘‘jambudīpe tāva upālittheramādiṃ katvā ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhataṃ. Tatrāyaṃ ācariyaparamparā –

至此，为答“由谁传来？”此问，我等已说：“在瞻部洲，从优波离长老起，经由师资传承，传至于第三次结集。于此，师资传承为：

‘‘Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

优波离与达萨迦(Dāsaka)，索纳迦(Soṇaka)与悉伽瓦，以及帝须目犍连子(Tissa Moggaliputta)，此五胜利者。

‘‘Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho’’ti.

律藏代代相传，于瞻部洲绵延不绝地传持，直至第三次结集。

Tassattho pakāsitova hoti.

其义已然阐明。

Tatiyasaṅgahato pana uddhaṃ imaṃ dīpaṃ mahindādīhi ābhataṃ. Mahindato uggahetvā kañci kālaṃ ariṭṭhattherādīhi ābhataṃ. Tato yāvajjatanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhatanti veditabbaṃ. Yathāhu porāṇā –

第三次结集之后，此岛由摩哂陀等人传来。从摩哂陀处受持后，经一时，由阿栗咤(Ariṭṭha)长老等人传来。其后直至今日，当知是由彼等辗转相传的弟子与师长所传持。如古人所说：

‘‘Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

Bhaddanāmo ca paṇḍito.

其后摩哂陀、伊帝耶(Iṭṭiya)、郁帝耶(Uttiya)、桑跋罗(Sambala)，以及贤者跋陀那摩(Bhaddanāma)。

‘‘Ete nāgā mahāpaññā, jambudīpā idhāgatā;

Vinayaṃ te vācayiṃsu, piṭakaṃ tambapaṇṇiyā.

此等龙象具大慧，从瞻部洲来到此地；彼等于铜鍱洲(Tambapaṇṇi)宣说律藏。

‘‘Nikāye [Pg.47] pañca vācesuṃ, satta ceva pakaraṇe;

Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

彼等传授五部(Nikāya)及七部论(pakaraṇa)；其后有具慧的阿利吒(Ariṭṭha)，以及贤智的帝萨达多(Tissadatta)。

‘‘Visārado kāḷasumano, thero ca dīghanāmako;

Dīghasumano ca paṇḍito.

无畏的迦罗须曼(Kāḷasumana)、名为长(Dīgha)的长老，以及贤智的长须曼(Dīghasumana)。

‘‘Punadeva kāḷasumano, nāgatthero ca buddharakkhito;

Tissatthero ca medhāvī, devatthero ca paṇḍito.

复次，有迦罗须曼(Kāḷasumana)、那伽长老(Nāgatthera)和佛护(Buddharakkhita)；具慧的帝须长老(Tissatthera)，以及贤智的天长老(Devatthera)。

‘‘Punadeva sumano medhāvī, vinaye ca visārado;

Bahussuto cūḷanāgo, gajova duppadhaṃsiyo.

复次，有具慧的须曼(Sumana)，于律(Vinaya)无畏；多闻的小龙(Cūḷanāga)，如象般难以降伏。

‘‘Dhammapālitanāmo ca, rohaṇe sādhupūjito;

Tassa sisso mahāpañño, khemanāmo tipeṭako.

名为法护(Dhammapālita)者，在罗诃那(Rohaṇa)为善人所敬奉；其弟子名为克马(Khema)，具大智慧，通晓三藏(Tipiṭaka)。

‘‘Dīpe tārakarājāva, paññāya atirocatha;

Upatisso ca medhāvī, phussadevo mahākathī.

彼(克马长老)于岛(Dīpa)中以智慧大放光明，犹如星中之王；又有具慧的伍巴谛萨(Upatissa)，以及善于说法的普萨迭瓦(Phussadeva)。

‘‘Punadeva sumano medhāvī, pupphanāmo bahussuto;

Mahākathī mahāsivo, piṭake sabbattha kovido.

复次，有具慧的须曼(Sumana)，多闻的布潘那摩(Pupphanāma)；以及善于说法、于所有三藏(Piṭaka)皆得善巧的摩诃尸婆(Mahāsiva)。

‘‘Punadeva upāli medhāvī, vinaye ca visārado;

Mahānāgo mahāpañño, saddhammavaṃsakovido.

复次，有具慧、于律(Vinaya)无畏的伍巴利(Upāli)；以及具大智慧、善巧于正法传承的大龙(Mahānāga)。

‘‘Punadeva abhayo medhāvī, piṭake sabbattha kovido;

Tissatthero ca medhāvī, vinaye ca visārado.

复次，有具慧、于所有三藏(Piṭaka)皆得善巧的无畏(Abhaya)；以及具慧、于律(Vinaya)无畏的帝须长老(Tissatthera)。

‘‘Tassa sisso mahāpañño, pupphanāmo bahussuto;

Sāsanaṃ anurakkhanto, jambudīpe patiṭṭhito.

彼(帝须长老)之弟子，具大智慧，多闻博学，名为须曼(Sumana)；他护持教法，立足于瞻部洲(Jambudīpa)。

‘‘Cūḷābhayo ca medhāvī, vinaye ca visārado;

Tissatthero ca medhāvī, saddhammavaṃsakovido.

又有具慧、于律(Vinaya)无畏的小无畏(Cūḷābhaya)；以及具慧、善巧于正法传承的帝须长老(Tissatthera)。

‘‘Cūḷadevo ca medhāvī, vinaye ca visārado;

Sivatthero ca medhāvī, vinaye sabbattha kovido.

又有具慧、于律(Vinaya)无畏的小天(Cūḷadeva)；以及具慧、于所有律皆得善巧的尸婆长老(Sivatthera)。

‘‘Ete nāgā mahāpaññā, vinayaññū maggakovidā;

Vinayaṃ dīpe pakāsesuṃ, piṭakaṃ tambapaṇṇiyā’’ti.

此等龙象具大智慧，通晓毗奈耶，善巧于道；彼等于铜鍱(Tambapaṇṇi)岛上，阐明了律藏(Vinaya Piṭaka)。

Tatrāyaṃ [Pg.48] anupubbikathā – moggaliputtatissatthero kira imaṃ tatiyadhammasaṅgītiṃ katvā evaṃ cintesi – ‘‘kattha nu kho anāgate sāsanaṃ suppatiṭṭhitaṃ bhaveyyā’’ti? Athassa upaparikkhato etadahosi – ‘‘paccantimesu kho janapadesu suppatiṭṭhitaṃ bhavissatī’’ti. So tesaṃ tesaṃ bhikkhūnaṃ bhāraṃ katvā te te bhikkhū tattha tattha pesesi. Majjhantikattheraṃ kasmīragandhāraraṭṭhaṃ pesesi – ‘‘tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehī’’ti. Mahādevattheraṃ tatheva vatvā mahiṃsakamaṇḍalaṃ pesesi. Rakkhitattheraṃ vanavāsiṃ. Yonakadhammarakkhitattheraṃ aparantakaṃ. Mahādhammarakkhitattheraṃ mahāraṭṭhaṃ. Mahārakkhitattheraṃ yonakalokaṃ. Majjhimattheraṃ himavantadesabhāgaṃ. Soṇattherañca uttarattherañca suvaṇṇabhūmiṃ. Attano saddhivihārikaṃ mahindattheraṃ iṭṭiyattherena uttiyattherena sambalattherena bhaddasālattherena ca saddhiṃ tambapaṇṇidīpaṃ pesesi – ‘‘tumhe tambapaṇṇidīpaṃ gantvā ettha sāsanaṃ patiṭṭhāpethā’’ti. Sabbepi taṃ taṃ disābhāgaṃ gacchantā attapañcamā agamaṃsu ‘‘paccantimesu janapadesu pañcavaggo gaṇo alaṃ upasampadakammāyā’’ti maññamānā.

于此，次第之说是：据说，目犍连子帝须（Moggaliputtatissa）长老完成了这第三次法集（Dhammasaṅgīti）后，如此思惟：“于未来时，教法将于何处善安住耶？”彼经审察后，此事显现：“将于边地诸国善安住。”于是，他为彼彼比丘分派任务，派遣彼彼比丘至彼彼之处。他派遣末阐提（Majjhantika）长老至克什米尔-犍陀罗国（Kasmīra-Gandhāraraṭṭha），言：“汝前往彼国，于彼处建立教法。”又以同样之言，派遣大天（Mahādeva）长老至摩醯沙曼陀罗（Mahiṃsakamaṇḍala）。派遣勒弃多（Rakkhita）长老至婆那婆私（Vanavāsi）。派遣希腊籍达摩勒弃多（Yonaka-Dhammarakkhita）长老至阿波兰多迦（Aparantaka）。派遣摩诃达摩勒弃多（Mahādhammarakkhita）长老至大国（Mahāraṭṭha）。派遣大护（Mahārakkhita）长老至希腊世界（Yonakaloka）。派遣末示摩（Majjhima）长老至雪山边地（Himavantadesabhāga）。派遣须那（Soṇa）长老与郁多罗（Uttara）长老至金地（Suvaṇṇabhūmi）。他派遣自己的共住弟子摩哂陀（Mahinda）长老，与伊提耶（Iṭṭiya）长老、郁帝耶（Uttiya）长老、参婆楼（Sambala）长老及吉祥娑罗（Bhaddasāla）长老，一同前往铜鍱洲（Tambapaṇṇidīpa），言：“汝等前往铜鍱洲，于彼处建立教法。”所有长老前往各自的区域时，皆以自身为第五人而去，他们认为：“于边地诸国，五众之僧团足以行具足戒羯磨。”

Tena kho pana samayena kasmīragandhāraraṭṭhe sassapākasamaye aravāḷo nāma nāgarājā karakavassaṃ nāma vassāpetvā sassaṃ harāpetvā mahāsamuddaṃ pāpeti. Majjhantikatthero pana pāṭaliputtato vehāsaṃ abbhuggantvā himavati aravāḷadahassa upari otaritvā aravāḷadahapiṭṭhiyaṃ caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Nāgamāṇavakā taṃ disvā aravāḷassa nāgarājassa ārocesuṃ – ‘‘mahārāja, eko chinnabhinnapaṭadharo bhaṇḍu kāsāvavasano amhākaṃ udakaṃ dūsetī’’ti. Nāgarājā tāvadeva kodhābhibhūto nikkhamitvā theraṃ disvā makkhaṃ asahamāno antalikkhe anekāni bhiṃsanakāni nimmini. Tato tato bhusā vātā vāyanti, rukkhā chijjanti, pabbatakūṭāni patanti, meghā gajjanti, vijjulatā niccharanti, asaniyo phalanti, bhinnaṃ viya gaganatalaṃ udakaṃ paggharati. Bhayānakarūpā nāgakumārā sannipatanti. Sayampi dhūmāyati, pajjalati, paharaṇavuṭṭhiyo vissajjeti. ‘‘Ko ayaṃ muṇḍako chinnabhinnapaṭadharo’’tiādīhi pharusavacanehi theraṃ santajjesi. ‘‘Etha gaṇhatha hanatha [Pg.49] niddhamatha imaṃ samaṇa’’nti nāgabalaṃ āṇāpesi. Thero sabbaṃ taṃ bhiṃsanakaṃ attano iddhibalena paṭibāhitvā nāgarājānaṃ āha –

其时，在克什米尔(Kasmīra)与犍陀罗(Gandhāra)国庄稼成熟的季节，有名为阿罗婆罗(Aravāḷa)的龙王，降下名为“冰雹”的雨，毁坏庄稼，使其流入大海。末阐提(Majjhantika)长老从华氏城(Pāṭaliputta)腾空而起，于雪山(Himavanta)阿罗婆罗湖上空降下，在阿罗婆罗湖面上经行、站立、安坐乃至躺卧。龙族童子们看见后，向阿罗婆罗龙王报告说：“大王，有个穿着破烂染衣的秃头者，正在污染我们的水。”龙王即刻被愤怒所征服，出来看见长老后，无法忍受此轻慢，便在空中变现出许多恐怖景象。于是，狂风从四面八方吹来，树木被折断，山峰崩塌，云中雷鸣，电光闪现，霹雳炸裂，天空犹如裂开般降下大雨。形象可怖的龙族童子们聚集起来。龙王自己也喷吐烟雾，燃起火焰，降下兵器雨。他用“这个穿着破烂衣的秃头是谁？”等粗恶言语恐吓长老，并对龙军下令：“来！抓住、伤害、驱逐这个沙门！”长老以自己的神通力制止了所有恐怖景象后，对龙王说：

‘‘Sadevakopi ce loko, āgantvā tāsayeyya maṃ;

Na me paṭibalo assa, janetuṃ bhayabheravaṃ.

“纵然是包括天神在内的世间，前来恐吓于我，亦不能使我生起丝毫怖畏。

‘‘Sacepi tvaṃ mahiṃ sabbaṃ, sasamuddaṃ sapabbataṃ;

Ukkhipitvā mahānāga, khipeyyāsi mamūpari.

“大龙啊，纵然你将包含海洋与山脉的整个大地举起，投掷于我身上，

‘‘Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ;

Aññadatthu tavevassa, vighāto uragādhipā’’ti.

也绝不能使我生起怖畏。蛇王啊，反之，这只会为你自己带来损害。”

Evaṃ vutte nāgarājā vihatānubhāvo nipphalavāyāmo dukkhī dummano ahosi. Taṃ thero taṅkhaṇānurūpāya dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpesi saddhiṃ caturāsītiyā nāgasahassehi. Aññepi bahū himavantavāsino yakkhā ca gandhabbā ca kumbhaṇḍā ca therassa dhammakathaṃ sutvā saraṇesu ca sīlesu ca patiṭṭhahiṃsu. Pañcakopi yakkho saddhiṃ bhariyāya yakkhiniyā pañcahi ca puttasatehi paṭhame phale patiṭṭhito. Athāyasmā majjhantikatthero sabbepi nāgayakkharakkhase āmantetvā evamāha –

如是说时，龙王威力尽失，徒劳无功，身心忧苦。长老即以应时之法说，开示、劝导、激励、令其欢喜，令其与八万四千龙众一同安住于三皈五戒。此外，众多居住于雪山(Himavanta)的夜叉、乾闼婆(gandhabba)与鸠槃荼(kumbhaṇḍa)，听闻长老说法后，亦皆安住于皈依与戒。般遮迦(Pañcaka)夜叉与妻子夜叉女及五百子，亦安住于初果。其后，具寿末阐提(Majjhantika)长老召集所有龙、夜叉、罗刹，如是说道：

‘‘Mā dāni kodhaṃ janayittha, ito uddhaṃ yathā pure;

Sassaghātañca mā kattha, sukhakāmā hi pāṇino;

Karotha mettaṃ sattesu, vasantu manujā sukha’’nti.

“如今莫再生起嗔恚，莫再如往昔般毁坏庄稼；须知有情皆希求安乐。当于众生修习慈心，愿人人安乐居住。”

Te sabbepi ‘‘sādhu bhante’’ti therassa paṭissuṇitvā yathānusiṭṭhaṃ paṭipajjiṃsu. Taṃdivasameva ca nāgarājassa pūjāsamayo hoti. Atha nāgarājā attano ratanamayaṃ pallaṅkaṃ āharāpetvā therassa paññapesi. Nisīdi thero pallaṅke. Nāgarājāpi theraṃ bījayamāno samīpe aṭṭhāsi. Tasmiṃ khaṇe kasmīragandhāraraṭṭhavāsino āgantvā theraṃ disvā ‘‘amhākaṃ nāgarājatopi thero mahiddhikataro’’ti therameva vanditvā nisinnā. Thero tesaṃ āsīvisopamasuttaṃ kathesi[Pg.50]. Suttapariyosāne asītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, kulasatasahassaṃ pabbaji. Tato pabhuti ca kasmīragandhārā yāvajjatanā kāsāvapajjotā isivātapaṭivātā eva.

彼等皆应诺：“善哉，尊者！”并依教奉行。当日正是龙王的供养节庆之时。于是龙王命人取来自己的宝座，为长老敷设。长老坐于宝座上。龙王亦为长老扇风，立于近旁。那时，克什米尔-犍陀罗(Kasmīra-Gandhāra)国人前来，见到长老后心想：“此长老比我们的龙王更具大神通！”于是便只顶礼长老后坐下。长老为他们宣说了《毒蛇《本行》》(Āsīvisopamasutta)。经文结束时，八万有情生起法现观，十万家族出家。自那时起，直到今日，克什米尔与犍陀罗国皆为袈裟之光所照耀，为圣者之风所遍拂。

Gantvā kasmīragandhāraṃ, isi majjhantiko tadā;

Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti.

彼时，末阐提圣者前往克什米尔与犍陀罗，令恶龙生起净信，并使众多有情从束缚中解脱。

Mahādevattheropi mahiṃsakamaṇḍalaṃ gantvā devadūtasuttaṃ kathesi. Suttapariyosāne cattālīsa pāṇasahassāni dhammacakkhuṃ paṭilabhiṃsu, cattālīsaṃyeva pāṇasahassāni pabbajiṃsu.

大天(Mahādeva)长老亦前往摩酰萨迦国(Mahiṃsakamaṇḍala)，宣讲《天使经》。经终，四万众生得法眼，亦有四万众生出家。

Gantvāna raṭṭhaṃ mahiṃsaṃ, mahādevo mahiddhiko;

Codetvā devadūtehi, mocesi bandhanā bahūti.

具大神通的大天，前往摩酰萨国；以天使之法劝导，解脱众生诸束缚。

Rakkhitatthero pana vanavāsiṃ gantvā ākāse ṭhatvā anamataggapariyāyakathāya vanavāsike pasādesi. Kathāpariyosāne panassa saṭṭhisahassānaṃ dhammābhisamayo ahosi. Sattatisahassamattā pabbajiṃsu, pañcavihārasatāni patiṭṭhahiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

勒弃多(Rakkhita)长老则前往婆那婆私国(Vanavāsi)，住于空中，以《无始经》之法，令婆那婆私人净信。说法终了时，六万众生通达正法。七万人出家，五百座寺院得以建立。如是，彼于彼处建立教法。

Gantvāna rakkhitatthero, vanavāsiṃ mahiddhiko;

Antalikkhe ṭhito tattha, desesi anamataggiyanti.

具大神通勒弃多，前往婆那婆私国；于彼住于虚空中，宣说无始相应法。

Yonakadhammarakkhitattheropi aparantakaṃ gantvā aggikkhandhopamasuttantakathāya aparantake pasādetvā sattati pāṇasahassāni dhammāmataṃ pāyesi. Khattiyakulato eva purisasahassāni pabbajiṃsu, samadhikāni ca cha itthisahassāni. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

希腊人护法(Yonakadhammarakkhita)长老亦前往阿波兰多迦国(Aparantaka)，以《火蕴《本行》》之法，令阿波兰多迦人净信，使七万众生饮得法甘露。仅从刹帝利族中，即有一千名男子及六千多名女子出家。如是，彼于彼处建立教法。

Aparantaṃ vigāhitvā, yonako dhammarakkhito;

Aggikkhandhopamenettha, pasādesi jane bahūti.

希腊人护法长老，深入阿波兰多迦；于彼以火蕴譬喻，令众多人生净信。

Mahādhammarakkhitatthero pana mahāraṭṭhaṃ gantvā mahānāradakassapajātakakathāya mahāraṭṭhake pasādetvā caturāsīti pāṇasahassāni maggaphalesu patiṭṭhāpesi. Terasasahassāni pabbajiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

大护法(Mahādhammarakkhita)长老则前往大国(Mahāraṭṭha)，以《大那罗达迦叶本生经》之法，令大国人民净信，并使八万四千众生安立于道果。一万三千人出家。如是，彼于彼处建立教法。

Mahāraṭṭhaṃ isi gantvā, so mahādhammarakkhito;

Jātakaṃ kathayitvāna, pasādesi mahājananti.

彼圣者大护法，前往大国；宣说本生故事，令大众生净信。

Mahārakkhitattheropi [Pg.51] yonakaraṭṭhaṃ gantvā kāḷakārāmasuttantakathāya yonakalokaṃ pasādetvā sattatisahassādhikassa pāṇasatasahassassa maggaphalālaṅkāraṃ adāsi. Santike cassa dasasahassāni pabbajiṃsu. Evaṃ sopi tattha sāsanaṃ patiṭṭhāpesi.

大护(Mahārakkhita)长老亦前往约那国(Yonakaraṭṭha)，以《迦罗迦罗摩经》(Kāḷakārāmasutta)的开示令约那国人民生起净信，施予十七万众生道果庄严。其座下有一万人出家。如是，他亦于彼处建立教法。

Yonaraṭṭhaṃ tadā gantvā, so mahārakkhito isi;

Kāḷakārāmasuttena te pasādesi yonaketi.

彼时，大护(Mahārakkhita)圣者前往约那国(Yonaraṭṭha)；以《迦罗迦罗摩经》(Kāḷakārāmasutta)，令彼等约那人生起净信。

Majjhimatthero pana kassapagottattherena aḷakadevattherena dundubhissarattherena mahādevattherena ca saddhiṃ himavantadesabhāgaṃ gantvā dhammacakkappavattanasuttantakathāya taṃ desaṃ pasādetvā asītipāṇakoṭiyo maggaphalaratanāni paṭilābhesi. Pañcapi ca therā pañca raṭṭhāni pasādesuṃ. Ekamekassa santike satasahassamattā pabbajiṃsu. Evaṃ te tattha sāsanaṃ patiṭṭhāpesuṃ.

末示摩长老(Majjhimatthera)则与迦叶种(Kassapagotta)长老、阿罗迦提婆(Aḷakadeva)长老、顿杜毗沙罗(Dundubhissara)长老及大天(Mahādeva)长老一同前往雪山(Himavanta)区域，以《转法轮经》(Dhammacakkappavattanasutta)的开示令彼地人民生起净信，使八亿众生获得道果之宝。五位长老亦令五个国家的人生起净信，每位长老座下皆有约十万男子出家。如是，他们于彼处建立教法。

Gantvāna majjhimatthero, himavantaṃ pasādayi;

Yakkhasenaṃ pakāsento, dhammacakkapavattananti.

末示摩长老(Majjhimatthera)前往雪山(Himavanta)，宣说《转法轮经》(Dhammacakkappavattana)，令夜叉军(yakkhasena)生起净信。

Soṇattheropi saddhiṃ uttarattherena suvaṇṇabhūmiṃ agamāsi. Tena ca samayena tattha ekā rakkhasī samuddato nikkhamitvā rājakule jāte jāte dārake khādati. Taṃdivasameva ca rājakule eko dārako jāto hoti. Manussā theraṃ disvā ‘‘rakkhasānaṃ sahāyako eso’’ti maññamānā āvudhāni gahetvā theraṃ paharitukāmā āgacchanti. Thero ‘‘kiṃ tumhe āvudhahatthā āgacchathā’’ti āha. Te āhaṃsu – ‘‘rājakule jāte jāte dārake rakkhasā khādanti, tesaṃ tumhe sahāyakā’’ti. Thero ‘‘na mayaṃ rakkhasānaṃ sahāyakā, samaṇā nāma mayaṃ viratā pāṇātipātā…pe… viratā majjapānā ekabhattikā sīlavanto kalyāṇadhammā’’ti āha. Tasmiṃyeva ca khaṇe sā rakkhasī saparivārā samuddato nikkhami ‘‘rājakule dārako jāto taṃ khādissāmī’’ti. Manussā taṃ disvā ‘‘esā, bhante, rakkhasī āgacchatī’’ti bhītā viraviṃsu. Thero rakkhasehi diguṇe attabhāve nimminitvā tehi attabhāvehi taṃ rakkhasiṃ saparisaṃ majjhe katvā ubhosu passesu parikkhipi[Pg.52]. Tassā saparisāya etadahosi – ‘‘addhā imehi idaṃ ṭhānaṃ laddhaṃ bhavissati. Mayaṃ pana imesaṃ bhakkhā bhavissāmā’’ti. Sabbe rakkhasā bhītā vegasā palāyiṃsu. Theropi te yāva adassanaṃ tāva palāpetvā dīpassa samantato rakkhaṃ ṭhapesi. Tasmiñca samaye sannipatitaṃ mahājanakāyaṃ brahmajālasuttantakathāya pasādetvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Saṭṭhisahassānaṃ panettha dhammābhisamayo ahosi. Kuladārakānaṃ aḍḍhuḍḍhāni sahassāni pabbajiṃsu, kuladhītānaṃ diyaḍḍhasahassaṃ. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi. Tato pabhuti rājakule jātadārakānaṃ soṇuttaranāmameva karonti.

索那长老与优多罗长老一同前往金地(Suvaṇṇabhūmi)。那时，有个罗刹女从海中出来，吃掉王族中出生的每个孩子。就在那天，王族又生下一个男孩。人们看见长老，以为“这是罗刹的同伙”，便拿起武器想要攻击长老。长老问：“你们为何手持武器而来？”他们说：“罗刹吃掉王族中出生的每个孩子，你们是它们的同伙。”长老说：“我们不是罗刹的同伙，我们是沙门，戒除杀生……戒除饮酒，一日一食，持戒清净，具足善法。”就在那时，那罗刹女带着眷属从海中出来，心想：‘王族生了个孩子，我要吃掉他！’人们看见后惊恐地喊道：“尊者，罗刹女来了！”长老变化出比罗刹多一倍的身躯，用这些身躯将那罗刹女和她的眷属围在中间。罗刹女和眷属心想：“看来这个地方已被他们占领，我们反而要成为他们的食物了。”所有罗刹都害怕地迅速逃走了。长老也驱赶它们直到看不见为止，并在岛的四周设置守护。当时，他以《梵网经》的开示令聚集的广大民众心生净信，并使他们安住于三皈依和诸戒中。于此，有六万人证悟佛法，三千五百名良家子出家，一千五百名良家女出家。就这样，他在那里建立了教法。从那以后，王族生下的孩子都取名为“索那优多罗”。

Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā;

Pisāce niddhametvāna, brahmajālaṃ adesisunti.

索那与优多拉具大神通，前往金地(Suvaṇṇabhūmi)；驱逐毕舍遮，宣说《梵网经》。

Mahindatthero pana ‘‘tambapaṇṇidīpaṃ gantvā sāsanaṃ patiṭṭhāpehī’’ti upajjhāyena ca bhikkhusaṅghena ca ajjhiṭṭho cintesi – ‘‘kālo nu kho me tambapaṇṇidīpaṃ gantuṃ no’’ti. Athassa vīmaṃsato ‘‘na tāva kālo’’ti ahosi. Kiṃ panassa disvā etadahosi? Muṭasivarañño mahallakabhāvaṃ. Tato cintesi – ‘‘ayaṃ rājā mahallako, na sakkā imaṃ gaṇhitvā sāsanaṃ paggahetuṃ. Idāni panassa putto devānaṃpiyatisso rajjaṃ kāressati. Taṃ gaṇhitvā sakkā bhavissati sāsanaṃ paggahetuṃ. Handa yāva so samayo āgacchati, tāva ñātake olokema. Puna dāni mayaṃ imaṃ janapadaṃ āgaccheyyāma vā na vā’’ti. So evaṃ cintetvā upajjhāyañca bhikkhusaṅghañca vanditvā asokārāmato nikkhamma tehi iṭṭiyādīhi catūhi therehi saṅghamittāya puttena sumanasāmaṇerena bhaṇḍukena ca upāsakena saddhiṃ rājagahanagaraparivattakena dakkhiṇāgirijanapade cārikaṃ caramāno ñātake olokento cha māse atikkāmesi. Athānupubbena mātu nivesanaṭṭhānaṃ vedisanagaraṃ nāma sampatto. Asoko kira kumārakāle janapadaṃ labhitvā ujjeniṃ gacchanto vedisanagaraṃ patvā vedisaseṭṭhissa dhītaraṃ aggahesi. Sā taṃdivasameva gabbhaṃ gaṇhitvā ujjeniyaṃ mahindakumāraṃ vijāyi. Kumārassa [Pg.53] cuddasavassakāle rājā abhisekaṃ pāpuṇi. Sā tassa mātā tena samayena ñātighare vasati. Tena vuttaṃ – ‘‘athānupubbena mātu nivesanaṭṭhānaṃ veṭisanagaraṃ nāma sampatto’’ti.

摩哂陀长老为戒师与比丘僧团所请：“请前往铜鍱洲(Tambapaṇṇidīpa)建立教法。”他思忖道：“我前往铜鍱洲，时机已到否？”他经审察后，认为“时机未到”。他见何事而作此想？乃见穆塔西瓦王(Muṭasiva)年迈。于是他思惟：“此王年迈，无法依仗他来扶持教法。如今，其子天爱帝须(Devānaṃpiyatissa)将要为王，依仗他则能扶持教法。诚然，待时机到来之前，我等且先探望亲族。我等将来或能再来此地，或不能来。”他作此思惟后，礼拜戒师与比丘僧团，从阿育王寺出发，与伊提耶(Iṭṭiya)等四位长老、僧伽蜜多之子须摩那沙弥，以及班度迦优婆塞(Bhaṇḍuka)同行，沿环绕王舍城之路，于南山(Dakkhiṇāgiri)一带游行，探望亲族，度过六月。此后，他次第抵达其母住处，名为吠提写城(Vedisanagara)。据说，阿育王为王子时，获得封地，在前往优禅尼途中，抵达吠提写城，迎娶了吠提写一位长者之女。她于当日即有身孕，后于优禅尼城中，诞下摩哂陀王子。王子十四岁时，阿育王登基灌顶。当时，他的母亲住在亲族家中。是故经中说：“此后，次第抵达其母住处，名为吠提写城。”

Sampattañca pana theraṃ disvā theramātā devī pādesu sirasā vanditvā bhikkhaṃ datvā theraṃ attanā kataṃ vedisagirimahāvihāraṃ nāma āropesi. Thero tasmiṃ vihāre nisinno cintesi – ‘‘amhākaṃ idha kattabbakiccaṃ niṭṭhitaṃ, samayo nu kho idāni laṅkādīpaṃ gantu’’nti. Tato cintesi – ‘‘anubhavatu tāva me pitarā pesitaṃ abhisekaṃ devānaṃpiyatisso, ratanattayaguṇañca suṇātu, chaṇatthañca nagarato nikkhamitvā missakapabbataṃ abhiruhatu, tadā taṃ tattha dakkhissāmā’’ti. Athāparaṃ ekamāsaṃ tattheva vāsaṃ kappesi. Māsātikkamena ca jeṭṭhamūlamāsapuṇṇamāyaṃ uposathadivase sannipatitā sabbepi – ‘‘kālo nu kho amhākaṃ tambapaṇṇidīpaṃ gamanāya, udāhu no’’ti mantayiṃsu. Tenāhu porāṇā –

复次，长老之母提毗(Devī)王后见到前来的长老，以头面礼其足，供养饮食后，迎请长老至她所建，名为毗提写山(Vedisagiri)的大寺。长老于彼寺中就坐，思惟道：“我等在此处应办之事已终，如今岂非前往楞伽岛(Laṅkādīpa)之时？”继而又思惟：“且让天爱帝须(Devānaṃpiyatissa)领受我父王所遣之灌顶，且让他听闻三宝之功德，且让他为节庆出城，登上密沙迦山(Missakapabbata)，届时我等将于彼处见他。”于是，长老又于彼处住了一个月。一月过后，于质吒月(Jeṭṭha)月圆布萨日，所有长老亦皆集会商议：“我等前往铜鍱洲(Tambapaṇṇidīpa)之时机已至，抑或未至？”是故古人云：

‘‘Mahindo nāma nāmena, saṅghatthero tadā ahu;

Iṭṭiyo uttiyo thero, bhaddasālo ca sambalo.

“尔时，有僧团长老，其名为摩哂陀(Mahinda)；又有长老伊提耶(Iṭṭiya)、郁提耶(Uttiya)、吉祥娑罗(Bhaddasāla)与三婆楼(Sambala)。

‘‘Sāmaṇero ca sumano, chaḷabhiñño mahiddhiko;

Bhaṇḍuko sattamo tesaṃ, diṭṭhasacco upāsako;

Iti hete mahānāgā, mantayiṃsu rahogatā’’ti.

“以及具六神通、大神通力之沙弥须摩那(Sumana)；并彼等中第七位，已见谛之优婆塞盘头迦(Bhaṇḍuka)。如是此等大龙象，皆于静处共商议。”

Tadā sakko devānamindo mahindattheraṃ upasaṅkamitvā etadavoca – ‘‘kālaṅkato, bhante, muṭasivarājā; idāni devānaṃpiyatissamahārājā rajjaṃ kāreti. Sammāsambuddhena ca tumhe byākatā – ‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’ti. Tasmātiha vo, bhante, kālo dīpavaraṃ gamanāya; ahampi vo sahāyo bhavissāmī’’ti. Kasmā pana sakko evamāha? Bhagavā kirassa bodhimūleyeva buddhacakkhunā lokaṃ voloketvā anāgate imassa dīpassa sampattiṃ disvā etamatthaṃ ārocesi – ‘‘tadā tvampi sahāyo bhaveyyāsī’’ti ca āṇāpesi. Tasmā evamāha. Thero tassa vacanaṃ sampaṭicchitvā attasattamo veṭisakapabbatā vehāsaṃ uppatitvā anurādhapurassa puratthimadisāya missakapabbate patiṭṭhahi. Yaṃ panetarahi ‘‘cetiyapabbato’’tipi sañjānanti. Tenāhu porāṇā –

尔时，天帝释往诣摩哂陀长老，作如是言：“尊者，穆塔西瓦王(Muṭasivarājā)已命终；如今，天爱帝须(Devānaṃpiyatissa)大王正治理国事。正等觉者曾为您授记——‘未来有名为摩哂陀的比丘，将令铜鍱洲(Tambapaṇṇidīpa)生起净信。’是故，尊者，今正是您前往此殊胜岛屿之时；我亦将为您的同伴。”帝释何故作如是言？据说，世尊于菩提树下，以佛眼观察世间，见此岛屿未来之圆满，遂告知此事，并命令道：“尔时您亦应为同伴。”是故彼作是言。长老领受其言，以己为七，从韦提沙山(Veṭisakapabbata)升入空中，降立于阿努拉德普勒城东方之密沙迦山(Missakapabbata)。此山如今亦称“支提山”(Cetiyapabbata)。是故古人云：

‘‘Veṭisagirimhi [Pg.54] rājagahe, vasitvā tiṃsarattiyo;

Kālova gamanassāti, gacchāma dīpamuttamaṃ.

于王舍城韦提沙山，安住已三十夜；动身时机已然至，我等当往最胜岛。

‘‘Paḷīnā jambudīpā te, haṃsarājāva ambare;

Evamuppatitā therā, nipatiṃsu naguttame.

彼等自瞻部洲飞起，如鹅王翱翔于天际；如是飞升之长老，降临于至上山巅。

‘‘Purato puraseṭṭhassa, pabbate meghasannibhe;

Patiṃsu sīlakūṭamhi, haṃsāva nagamuddhanī’’ti.

于至上城之前方，于其如云山岳上；彼等降临石峰顶(Sīlakūṭa)，犹如天鹅落山巅。

Evaṃ iṭṭiyādīhi saddhiṃ āgantvā patiṭṭhahanto ca āyasmā mahindatthero sammāsambuddhassa parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsatime vasse imasmiṃ dīpe patiṭṭhahīti veditabbo. Ajātasattussa hi aṭṭhame vasse sammāsambuddho parinibbāyi. Tasmiṃyeva vasse sīhakumārassa putto tambapaṇṇidīpassa ādirājā vijayakumāro imaṃ dīpamāgantvā manussāvāsaṃ akāsi. Jambudīpe udayabhaddassa cuddasame vasse idha vijayo kālamakāsi. Udayabhaddassa pañcadasame vasse paṇḍuvāsudevo nāma imasmiṃ dīpe rajjaṃ pāpuṇi. Tattha nāgadāsakarañño vīsatime vasse idha paṇḍuvāsudevo kālamakāsi. Tasmiṃyeva ca vasse abhayo nāma rājakumāro imasmiṃ dīpe rajjaṃ pāpuṇi. Tattha susunāgarañño sattarasame vasse idha abhayarañño vīsativassāni paripūriṃsu. Atha abhayassa vīsatime vasse paṇḍukābhayo nāma dāmariko rajjaṃ aggahesi. Tattha kāḷāsokassa soḷasame vasse idha paṇḍukassa sattarasavassāni paripūriṃsu. Tāni heṭṭhā ekena vassena saha aṭṭhārasa honti. Tattha candaguttassa cuddasame vasse idha paṇḍukābhayo kālamakāsi. Muṭasivarājā rajjaṃ pāpuṇi. Tattha asokadhammarājassa sattarasame vasse idha muṭasivarājā kālamakāsi. Devānampiyatisso rajjaṃ pāpuṇi. Parinibbute ca sammāsambuddhe ajātasattu catuvīsati vassāni rajjaṃ kāresi. Udayabhaddo soḷasa, anuruddho ca muṇḍo ca aṭṭha, nāgadāsako catuvīsati, susunāgo aṭṭhārasa, tasseva putto kāḷāsoko aṭṭhavīsati, tato tassa puttakā dasa bhātukarājāno dvevīsati vassāni rajjaṃ kāresuṃ. Tesaṃ pacchato nava nandā dvevīsatimeva, candagutto catuvīsati, bindusāro aṭṭhavīsati[Pg.55]. Tassāvasāne asoko rajjaṃ pāpuṇi. Tassa pure abhisekā cattāri abhisekato aṭṭhārasame vasse imasmiṃ dīpe mahindatthero patiṭṭhito. Evametena rājavaṃsānusārena veditabbametaṃ – ‘‘sammāsambuddhassa parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsatime vasse imasmiṃ dīpe patiṭṭhahī’’ti.

如是，具寿摩哂陀长老与伊提耶(Iṭṭiya)等人一同前来，在此岛确立（教法），当知是在正等觉者般涅槃后二百三十六年。阿闍世在位第八年，正等觉者般涅槃。同年，师子童子(Sīhakumāra)之子毗阇耶(Vijaya)来到铜鍱洲(Tambapaṇṇidīpa)，开创了人类的居住地。在瞻部洲(Jambudīpa)，乌达亚跋达在位第十四年，此地的毗阇耶去世。乌达亚跋达在位第十五年，般度瓦素迭瓦(Paṇḍuvāsudeva)在此岛获得王位。在那伽达萨迦(Nāgadāsaka)在位第二十年，此地的般度瓦素迭瓦去世。同年，名为阿婆耶(Abhaya)的王子在此岛获得王位。在苏苏那伽(Susunāga)在位第十七年，此地的阿婆耶圆满了二十年的统治。此后，在阿婆耶在位第二十年，名叫般度迦阿婆耶(Paṇḍukābhaya)的起事者夺取了王位。在黑无忧王在位第十六年，此地的般度迦圆满了十七年的统治。加上之前的一年，总共是十八年。在旃陀笈多(Candagutta)在位第十四年，此地的般度迦阿婆耶去世。慕吒西瓦(Muṭasiva)获得了王位。在阿育法王在位第十七年，此地的慕吒西瓦去世。天爱帝须获得了王位。正等觉者般涅槃后，阿闍世统治了二十四年，乌达亚跋达十六年，阿那律与文陀(Muṇḍa)八年，那伽达萨迦二十四年，苏苏那伽十八年，其子黑无忧二十八年，之后其诸子十兄弟王共同统治了二十二年。他们之后，九位难陀也统治了二十二年，旃陀笈多二十四年，宾度沙拉二十八年。在他统治结束后，阿育王获得了王位。在他灌顶前有四年，从他灌顶后的第十八年，摩哂陀长老在此岛得以确立。如是，应通过此王室世系了知此事：“于正等觉者般涅槃后二百三十六年，（教法）在此岛得以确立。”

Tasmiñca divase tambapaṇṇidīpe jeṭṭhamūlanakkhattaṃ nāma hoti. Rājā nakkhattaṃ ghosāpetvā ‘‘chaṇaṃ karothā’’ti amacce ca āṇāpetvā cattālīsapurisasahassaparivāro nagaramhā nikkhamitvā yena missakapabbato tena pāyāsi migavaṃ kīḷitukāmo. Atha tasmiṃ pabbate adhivatthā ekā devatā ‘‘rañño there dassessāmī’’ti rohitamigarūpaṃ gahetvā avidūre tiṇapaṇṇāni khādamānā viya carati. Rājā taṃ disvā ‘‘ayuttaṃ dāni pamattaṃ vijjhitu’’nti jiyaṃ phoṭesi. Migo ambatthalamaggaṃ gahetvā palāyituṃ ārabhi. Rājā piṭṭhito piṭṭhito anubandhanto ambatthalameva abhiruhi. Migopi therānaṃ avidūre antaradhāyi. Mahindatthero rājānaṃ avidūre āgacchantaṃ disvā ‘‘mamaṃyeva rājā passatu, mā itare’’ti adhiṭṭhahitvā ‘‘tissa, tissa, ito ehī’’ti āha. Rājā sutvā cintesi – ‘‘imasmiṃ dīpe jāto maṃ ‘tissā’ti nāmaṃ gahetvā ālapituṃ samattho nāma natthi. Ayaṃ pana chinnabhinnapaṭadharo bhaṇḍu kāsāvavasano maṃ nāmena ālapati, ko nu kho ayaṃ bhavissati manusso vā amanusso vā’’ti? Thero āha –

其时，于铜鍱洲(Tambapaṇṇidīpa)有名为“誓多月基”(Jeṭṭhamūla)的星宿节庆。国王命人宣告此节庆，并敕令大臣们：“汝等当举办庆典。”国王遂与四万男子为眷属，出城前往弥沙迦山(Missakapabbata)，欲嬉戏于狩猎。尔时，居住于彼山的一位天神心想：“我当令国王得见诸位长老。”于是化为赤鹿之形，于不远处仿佛啃食草叶般行走。国王见后心想：“于其毫无防备之时射之，实为不当。”于是弹响弓弦。鹿循着安跋陀罗(Ambatthala)之道开始逃跑。国王从后紧追，亦登上了安跋陀罗。鹿也在长老们不远处消失了。摩哂陀长老见国王从不远处走来，便发愿“愿国王只见我，不见他人”，并说道：“帝沙（Tissa），帝须，来此！”国王听后心想：“生于此岛之人，无有能者敢直呼我名‘帝须’。然此人身着破碎衣，剃除须发，披着袈裟，竟直呼我名。他究竟是人，抑或非人？”长老说道——

‘‘Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;

Taveva anukampāya, jambudīpā idhāgatā’’ti.

“大王，我等是沙门，是法王之声闻；唯因对汝之悲悯，从瞻部洲来到此地。”

Tena ca samayena devānampiyatissamahārājā ca asokadhammarājā ca adiṭṭhasahāyakā honti. Devānampiyatissamahārājassa ca puññānubhāvena chātapabbatapāde ekamhi veḷugumbe tisso veḷuyaṭṭhiyo rathayaṭṭhippamāṇā uppajjiṃsu – ekā latāyaṭṭhi nāma, ekā pupphayaṭṭhi nāma, ekā sakuṇayaṭṭhi nāma. Tāsu latāyaṭṭhi rajatavaṇṇā hoti, taṃ alaṅkaritvā uppannalatā kañcanavaṇṇā khāyati. Pupphayaṭṭhiyaṃ pana nīlapītalohitodātakāḷavaṇṇāni pupphāni suvibhattavaṇṭapattakiñjakkhāni hutvā khāyanti. Sakuṇayaṭṭhiyaṃ haṃsakukkuṭajīvajīvakādayo sakuṇā nānappakārāni ca catuppadāni sajīvāni viya khāyanti. Vuttampi cetaṃ dīpavaṃse –

其时，天爱帝须(Devānampiyatissa)大王与阿育法王(Asokadhammarājā)乃素未谋面的朋友。因天爱帝须大王的福德威力，在车答山(Chātapabbata)山脚的一处竹丛中，生出三根车辕般大小的竹杖——一根名为蔓杖，一根名为花杖，一根名为鸟杖。其中，蔓杖呈银色，作为其装饰而生的藤蔓显现为金色。在花杖上，则显现出青、黄、赤、白、黑色的花朵，其花梗、花瓣、花蕊皆清晰分明。在鸟杖上，则显现出天鹅、鸡、耆婆耆婆鸟(jīvajīvaka)等鸟类，以及各种四足动物，栩栩如生。此事亦记载于《岛史》(Dīpavaṃsa)中：

‘‘Chātapabbatapādamhi[Pg.56], veḷuyaṭṭhī tayo ahu;

Setā rajatayaṭṭhīva, latā kañcanasannibhā.

车答山山脚，有三根竹杖；白者如银杖，蔓杖似黄金。

‘‘Nīlādi yādisaṃ pupphaṃ, pupphayaṭṭhimhi tādisaṃ;

Sakuṇā sakuṇayaṭṭhimhi, sarūpeneva saṇṭhitā’’ti.

青等诸色花，花杖上亦复如是；鸟类于鸟杖上，亦如其形安住。

Samuddatopissa muttāmaṇiveḷuriyādi anekavihitaṃ ratanaṃ uppajji. Tambapaṇṇiyaṃ pana aṭṭha muttā uppajjiṃsu – hayamuttā, gajamuttā, rathamuttā, āmalakamuttā, valayamuttā, aṅguliveṭhakamuttā, kakudhaphalamuttā, pākatikamuttāti. So tā ca yaṭṭhiyo tā ca muttā aññañca bahuṃ ratanaṃ asokassa dhammarañño paṇṇākāratthāya pesesi. Asoko pasīditvā tassa pañca rājakakudhabhaṇḍāni pahiṇi – chattaṃ, cāmaraṃ, khaggaṃ, moḷiṃ, ratanapādukaṃ, aññañca abhisekatthāya bahuvidhaṃ paṇṇākāraṃ; seyyathidaṃ – saṅkhaṃ, gaṅgodakaṃ, vaḍḍhamānaṃ, vaṭaṃsakaṃ, bhiṅgāraṃ, nandiyāvaṭṭaṃ, sivikaṃ, kaññaṃ, kaṭacchuṃ, adhovimaṃ dussayugaṃ, hatthapuñchanaṃ, haricandanaṃ, aruṇavaṇṇamattikaṃ, añjanaṃ, harītakaṃ, āmalakanti. Vuttampi cetaṃ dīpavaṃse –

为他从海中也出现了珍珠、宝石、猫眼石等多种珍宝。在铜鍱洲(Tambapaṇṇi)则出现了八种珍珠——马形珠、象形珠、车形珠、余甘子形珠、手镯形珠、指环形珠、水克塔果形珠、天然珠。他将那些竹杖、那些珍珠以及其他众多珍宝，送给阿育(Asoka)法王作为礼物。阿育王心生欢喜，便送给他五种王权标志物——白伞、拂尘、剑、王冠、宝履，以及其他多种用于灌顶的礼物，即：右旋螺、恒河水、增色香粉、头花、金水瓶、南迪亚瓦塔(nandiyāvaṭṭa)金杯、轿子、公主、杓子、不需洗涤的一对衣物、手巾、金色旃檀、黎明色软土、眼药、诃梨勒果、余甘子。此事在《岛史》(Dīpavaṃsa)中也如是说：

‘‘Vālabījanimuṇhīsaṃ, chattaṃ khaggañca pādukaṃ;

Veṭhanaṃ sārapāmaṅgaṃ, bhiṅgāraṃ nandivaṭṭakaṃ.

“拂尘与顶髻，伞、剑以及履；头巾、宝饰头带，金水瓶、南迪瓦塔金杯。

‘‘Sivikaṃ saṅkhaṃ vaṭaṃsañca, adhovimaṃ vatthakoṭikaṃ;

Sovaṇṇapātiṃ kaṭacchuṃ, mahagghaṃ hatthapuñchanaṃ.

轿子、海螺与头花，不需洗涤的衣物；金钵、杓子，以及贵重的手巾。

‘‘Anotattodakaṃ kaññaṃ, uttamaṃ haricandanaṃ;

Aruṇavaṇṇamattikaṃ, añjanaṃ nāgamāhaṭaṃ.

阿耨达池(Anotatta)水与公主，上等金色旃檀；由龙带来的黎明色软土与眼药。

‘‘Harītakaṃ āmalakaṃ, mahagghaṃ amatosadhaṃ;

Saṭṭhivāhasataṃ sāliṃ, sugandhaṃ suvakāhaṭaṃ;

Puññakammābhinibbattaṃ, pāhesi asokavhayo’’ti.

诃梨勒果、余甘子，以及贵重的甘露药；鹦鹉带来的芳香稻谷，六千车之多；此乃福业所生，名为阿育者所赠送。”

Na kevalañcetaṃ āmisapaṇṇākāraṃ, imaṃ kira dhammapaṇṇākārampi pesesi –

他不仅送了这份物质礼物，据说也送了这份法礼：

‘‘Ahaṃ buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Upāsakattaṃ desesiṃ, sakyaputtassa sāsane.

“我已皈依佛、法、僧伽，我已在释迦子之教法中，宣示了优婆塞的身份。

‘‘Imesu [Pg.57] tīsu vatthūsu, uttame jinasāsane;

Tvampi cittaṃ pasādehi, saddhā saraṇamupehī’’ti.

对于这三宝，于最上之胜者教法中，愿您也令心清净，以信前来皈依。”

Svāyaṃ rājā taṃ divasaṃ asokaraññā pesitena abhisekena ekamāsābhisitto hoti.

至当日，这位国王以阿育王所送来的仪式受灌顶，已满一月。

Visākhapuṇṇamāyaṃ hissa abhisekamakaṃsu. So acirassutaṃ – taṃ sāsanappavattiṃ anussaramāno taṃ therassa ‘‘samaṇā mayaṃ mahārāja dhammarājassa sāvakā’’ti vacanaṃ sutvā ‘‘ayyā nu kho āgatā’’ti tāvadeva āvudhaṃ nikkhipitvā ekamantaṃ nisīdi sammodanīyaṃ kathaṃ kathayamāno. Yathāha –

于毘舍佉月满月日，为他举行了灌顶。他正忆念着不久前听闻的那教法之事，当听到长老所说“大王，我们是沙门，是法王之弟子”之语时，心想：“尊者们来了吗？”于是立即放下武器，坐于一旁，说着愉悦的言语。如是说：

‘‘Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;

Nisajja rājā sammodi, bahuṃ atthūpasañhita’’nti.

国王放下武器，坐于一旁；坐定之后，欢喜交谈，多说于义相应之语。

Sammodanīyakathañca kurumāneyeva tasmiṃ tānipi cattālīsapurisasahassāni āgantvā samparivāresuṃ. Tadā thero itarepi cha jane dassesi. Rājā disvā ‘‘ime kadā āgatā’’ti āha. ‘‘Mayā saddhiṃyeva, mahārājā’’ti. ‘‘Idāni pana jambudīpe aññepi evarūpā samaṇā santī’’ti? ‘‘Santi, mahārāja; etarahi jambudīpo kāsāvapajjoto isivātapaṭivāto. Tasmiṃ –

当他正说着愉悦的言语时，那四万随从也前来围绕。当时，长老亦向国王展示了其余六人。国王见到后问道：“这些人是何时来的？”“与我一同前来，大王。”“如今在瞻部洲还有其他像这样的沙门吗？”“有的，大王。如今瞻部洲为袈裟所照耀，为圣者之风所遍吹。于此洲中——”

‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakāti.

具三明、证神通，通达他心智；漏尽阿罗汉，众多佛陀之圣弟子。

‘‘Bhante, kena āgatatthā’’ti? ‘‘Neva, mahārāja, udakena na thalenā’’ti. ‘‘Rājā ākāsena āgatā’’ti aññāsi. Thero ‘‘atthi nu kho rañño paññāveyattiya’’nti vīmaṃsanatthāya āsannaṃ ambarukkhaṃ ārabbha pañhaṃ pucchi – ‘‘kiṃ nāmo ayaṃ, mahārāja, rukkho’’ti? ‘‘Ambarukkho nāma, bhante’’ti. ‘‘Imaṃ pana, mahārāja, ambaṃ muñcitvā añño ambo atthi, natthī’’ti? ‘‘Atthi, bhante, aññepi bahū ambarukkhā’’ti. ‘‘Imañca ambaṃ te ca ambe muñcitvā atthi nu kho, mahārāja, aññe rukkhā’’ti? ‘‘Atthi, bhante, te pana na ambarukkhā’’ti. ‘‘Aññe ambe ca anambe ca muñcitvā atthi pana añño rukkho’’ti? ‘‘Ayameva, bhante, ambarukkho’’ti. ‘‘Sādhu, mahārāja, paṇḍitosi. Atthi pana te, mahārāja, ñātakā’’ti? ‘‘Atthi, bhante, bahū janā’’ti. ‘‘Te muñcitvā aññe keci aññātakāpi atthi, mahārājā’’ti? ‘‘Aññātakā, bhante, ñātakehi bahutarā’’ti. ‘‘Tava ñātake ca aññātake ca muñcitvā atthañño koci, mahārājā’’ti[Pg.58]? ‘‘Ahameva, aññātako’’ti. Atha thero ‘‘paṇḍito rājā sakkhissati dhammaṃ aññātu’’nti cūḷahatthipadopamasuttaṃ kathesi. Kathāpariyosāne rājā tīsu saraṇesu patiṭṭhahi saddhiṃ cattālīsāya pāṇasahassehi.

“尊者，您们是如何来的？”“大王，我们既非水路，亦非陆路而来。”国王了知他们是腾空而来。长老为了考察国王是否具足智慧，便指着附近的一棵芒果树问道：“大王，此树名为何？”“尊者，此树名为芒果树。”“大王，除了此芒果树，尚有其他芒果树吗？”“尊者，有，尚有许多芒果树。”“大王，除了此芒果树及彼等芒果树，尚有其他树木吗？”“尊者，有，然彼等非芒果树。”“除了其他的芒果树和非芒果树，尚有其他树木吗？”“尊者，唯此芒果树耳。”“善哉，大王，您是贤智者。大王，您有亲族吗？”“尊者，有，人数众多。”“大王，除了彼等，尚有其他非亲族吗？”“尊者，非亲族比亲族更多。”“大王，除了您的亲族和非亲族，尚有其他人吗？”“尊者，唯我一人耳。”于是长老心想：“国王贤智，应能了悟佛法”，便为他宣说《小象迹喻经(Cūḷahatthipadopamasutta)》。说法完毕，国王与四万众生一同皈依三宝。

Taṃ khaṇaññeva ca rañño bhattaṃ āhariyittha. Rājā ca suttantaṃ suṇanto eva aññāsi – ‘‘na imesaṃ imasmiṃ kāle bhojanaṃ kappatī’’ti. ‘‘Apucchitvā pana bhuñjituṃ ayutta’’nti cintetvā ‘‘bhuñjissatha, bhante’’ti pucchi. ‘‘Na, mahārāja, amhākaṃ imasmiṃ kāle bhojanaṃ kappatī’’ti. ‘‘Kasmiṃ kāle, bhante, kappatī’’ti? ‘‘Aruṇuggamanato paṭṭhāya yāva majjhanhikasamayā, mahārājā’’ti. ‘‘Gacchāma, bhante, nagara’’nti? ‘‘Alaṃ, mahārāja, idheva vasissāmā’’ti. ‘‘Sace, bhante, tumhe vasatha, ayaṃ dārako āgacchatū’’ti. ‘‘Mahārāja, ayaṃ dārako āgataphalo viññātasāsano pabbajjāpekkho idāni pabbajissatī’’ti. Rājā ‘‘tena hi, bhante, sve rathaṃ pesessāmi; taṃ abhiruhitvā āgaccheyyāthā’’ti vatvā vanditvā pakkāmi.

就在那一刻，国王的食物也被送来了。国王也正在听闻经法时，便了知：“此时，这些尊者们用餐是不适宜的。”然而，他心想：“不先询问就用餐是不妥当的。”于是问道：“尊者们，您们要用餐吗？”“大王，我们此时用餐是不适宜的。”“尊者们，什么时间是适宜的呢？”“大王，从黎明破晓开始，直到正午时分为止。”“尊者们，我们回城里去吧？”“不必了，大王，我们就住在这里。”“尊者们，如果您们要住下，那么就让这个孩子跟我来吧。”“大王，这个孩子已证得道果，了知教法，且有出家之愿，他现在就要出家了。”国王说道：“尊者们，既然如此，我明天会派车来，请您们乘上那辆车前来。”说完，行礼后离去。

Thero acirapakkantassa rañño sumanasāmaṇeraṃ āmantesi – ‘‘ehi tvaṃ, sumana, dhammasavanassa kālaṃ ghosehī’’ti. ‘‘Bhante, kittakaṃ ṭhānaṃ sāvento ghosemī’’ti? ‘‘Sakalaṃ tambapaṇṇidīpa’’nti. ‘‘Sādhu, bhante’’ti sāmaṇero abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhahitvā samāhitena cittena sakalaṃ tambapaṇṇidīpaṃ sāvento tikkhattuṃ dhammasavanassa kālaṃ ghosesi. Rājā taṃ saddaṃ sutvā therānaṃ santikaṃ pesesi – ‘‘kiṃ, bhante, atthi koci upaddavo’’ti. ‘‘Natthamhākaṃ koci upaddavo, dhammasavanassa kālaṃ ghosāpayimha buddhavacanaṃ kathetukāmamhā’’ti. Tañca pana sāmaṇerassa saddaṃ sutvā bhummā devatā saddamanussāvesuṃ. Etenupāyena yāva brahmalokā saddo abbhuggacchi. Tena saddena mahā devatāsannipāto ahosi. Thero mahantaṃ devatāsannipātaṃ disvā samacittasuttantaṃ kathesi. Kathāpariyosāne asaṅkhyeyyānaṃ devatānaṃ dhammābhisamayo ahosi. Bahū nāgā ca supaṇṇā ca saraṇesu patiṭṭhahiṃsu. Yādisova sāriputtattherassa imaṃ suttantaṃ kathayato devatāsannipāto ahosi, tādiso mahindattherassāpi jāto. Atha tassā rattiyā accayena rājā therānaṃ [Pg.59] rathaṃ pesesi. Sārathī rathaṃ ekamante ṭhapetvā therānaṃ ārocesi – ‘‘āgato, bhante, ratho; abhiruhatha gacchissāmā’’ti. Therā ‘‘na mayaṃ rathaṃ abhiruhāma; gaccha tvaṃ, pacchā mayaṃ āgacchissāmā’’ti vatvā vehāsaṃ abbhuggantvā anurādhapurassa puratthimadisāyaṃ paṭhamakacetiyaṭṭhāne otariṃsu. Tañhi cetiyaṃ therehi paṭhamaṃ otiṇṇaṭṭhāne katattāyeva ‘‘paṭhamakacetiya’’nti vuccati.

国王离去不久，长老对须摩那(Sumana)沙弥说：“须摩那，你来，宣告听法之时。”沙弥问：“尊者，我应宣告，令多大的地方得以听闻？”长老答：“整个铜鍱洲(Tambapaṇṇidīpa)。”“好的，尊者。”沙弥说完，便进入作为神通基础的第四禅，出定后，作了决意，以等持之心，令整个铜鍱洲皆得听闻，三次宣告了听法之时。国王听到那声音，便派人到长老们跟前问道：“尊者，有什么灾患吗？”长老们答：“我们没有任何灾患，我们让人宣告听法之时，是想要开示佛语。”再者，地居天们听到沙弥的声音后，也辗转传声。通过这种方式，声音上达梵天界。因为那声音，有了天神的大集会。长老见到天神的大集会，便开示了《等心经》(Samacittasuttanta)。开示结束时，无量无数的天神证悟了法。许多龙(nāga)和金翅鸟(supaṇṇa)也安立于诸皈依中。舍利弗长老宣说此经时天神集会是何等情形，摩哂陀长老这里的天神集会也是如此。那一夜过后，国王派车来迎接长老们。车夫将车停于一旁后禀告：“尊者，车已至，请上车，我等将出发。”长老们言：“我等不乘车，你先行，我等随后即至。”言毕，腾空而起，降落于阿努拉德普勒(Anurādhapura)城东之第一塔处。那座塔正是因为建在长老们最初降落的地方，所以被称为“第一塔”(Paṭhamakacetiya)。

Rājāpi sārathiṃ pesetvā ‘‘antonivesane maṇḍapaṃ paṭiyādethā’’ti amacce āṇāpesi. Tāvadeva sabbe haṭṭhatuṭṭhā ativiya pāsādikaṃ maṇḍapaṃ paṭiyādesuṃ. Puna rājā cintesi – ‘‘hiyyo thero sīlakkhandhaṃ kathayamāno ‘uccāsayanamahāsayanaṃ na kappatī’ti āha; ‘nisīdissanti nu kho ayyā āsanesu, na nisīdissantī’’’ti? Tassevaṃ cintayantasseva so sārathi nagaradvāraṃ sampatto. Tato addasa there paṭhamataraṃ āgantvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupante. Disvā ativiya pasannacitto hutvā āgantvā rañño ārocesi – ‘‘āgatā, deva, therā’’ti. Rājā ‘‘rathaṃ ārūḷhā’’ti pucchi. ‘‘Na ārūḷhā, deva, api ca mama pacchato nikkhamitvā paṭhamataraṃ āgantvā pācīnadvāre ṭhitā’’ti. Rājā ‘‘rathampi nābhirūhiṃsū’’ti sutvā ‘‘na dāni ayyā uccāsayanamahāsayanaṃ sādiyissantī’’ti cintetvā ‘‘tena hi, bhaṇe, therānaṃ bhūmattharaṇasaṅkhepena āsanāni paññapethā’’ti vatvā paṭipathaṃ agamāsi. Amaccā pathaviyaṃ taṭṭikaṃ paññapetvā upari kojavakādīni cittattharaṇāni paññapesuṃ. Uppātapāṭhakā disvā ‘‘gahitā dāni imehi pathavī, ime tambapaṇṇidīpassa sāmikā bhavissantī’’ti byākariṃsu. Rājāpi gantvā there vanditvā mahindattherassa hatthato pattaṃ gahetvā mahatiyā pūjāya ca sakkārena ca there nagaraṃ pavesetvā antonivesanaṃ pavesesi. Thero āsanapaññattiṃ disvā ‘‘amhākaṃ sāsanaṃ sakalalaṅkādīpe pathavī viya patthaṭaṃ niccalañca hutvā patiṭṭhahissatī’’ti cintento nisīdi. Rājā there paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā ‘‘anuḷādevīpamukhāni pañca itthisatāni therānaṃ abhivādanaṃ pūjāsakkārañca karontū’’ti pakkosāpetvā ekamantaṃ nisīdi. Thero bhattakiccāvasāne rañño saparijanassa dhammaratanavassaṃ vassento petavatthuṃ [Pg.60] vimānavatthuṃ saccasaṃyuttañca kathesi. Taṃ therassa dhammadesanaṃ sutvā tāni pañcapi itthisatāni sotāpattiphalaṃ sacchākaṃsu.

国王亦派遣车夫，命令大臣们：“在内宫准备一座殿堂。”众人立刻兴高采烈地准备了一座甚为庄严的殿堂。国王又思忖：“昨日长老宣说戒蕴时，说‘高广大床不适宜’；诸位尊者究竟会坐在座位上，还是不会坐呢？”正当他如此思惟时，那车夫已抵达城门。他看见长老们已先行抵达，正在系腰带、披袈裟。他见后心生极大净信，回来禀告国王：“大王，长老们已抵达。”国王问：“他们乘车而来乎？”“大王，他们并未乘车。而且，他们在我之后出发，却比我先到，现正立于东门。”国王听闻“连车也不乘坐”，心想：“看来诸尊者不乐于高广大床。”便说：“既然如此，请为长老们准备一些简朴的地上座具。”说完，便前往路上迎接。大臣们在地上铺设坐垫，其上再铺设毛毯等彩色铺盖。占相者见后预言道：“他们现已掌握大地，此等将成为铜鍱洲之主。”国王亦前往礼敬长老们，从摩哂陀(Mahinda)长老手中接过钵，以盛大的供养与恭敬，将长老们迎入城中，引入内宫。长老看见所准备的座位，心想：“我等教法将如大地般遍布整个楞伽洲，且将稳固不动地确立。”便坐了下来。国王以精致的嚼食与啖食，亲手供养长老们，使他们满足尽意。其后，国王召来以阿奴拉(Anuḷā)王妃为首的五百名女子，令她们向长老们行礼、供养与恭敬，自己则坐于一旁。长老用膳完毕，为国王及其随从们降下法雨，宣说了《饿鬼事》(Petavatthu)、《天宫事》(Vimānavatthu)以及《谛相应》(Saccasaṃyutta)。听闻长老的说法后，那五百名女子皆证得须陀洹果。

Yepi te manussā purimadivase missakapabbate there addasaṃsu, te tesu tesu ṭhānesu therānaṃ guṇe kathenti. Tesaṃ sutvā mahājanakāyo rājaṅgaṇe sannipatitvā mahāsaddaṃ akāsi. Rājā ‘‘kiṃ eso saddo’’ti pucchi. ‘‘Nāgarā, deva, ‘there daṭṭhuṃ na labhāmā’ti viravantī’’ti. Rājā ‘‘sace idha pavisissanti, okāso na bhavissatī’’ti cintetvā ‘‘gacchatha, bhaṇe, hatthisālaṃ paṭijaggitvā vālukaṃ ākiritvā pañcavaṇṇāni pupphāni vikiritvā celavitānaṃ bandhitvā maṅgalahatthiṭṭhāne therānaṃ āsanāni paññapethā’’ti āha. Amaccā tathā akaṃsu. Thero tattha gantvā nisīditvā devadūtasuttantaṃ kathesi. Kathāpariyosāne pāṇasahassaṃ sotāpattiphale patiṭṭhahi. Tato ‘‘hatthisālā atisambādhā’’ti dakkhiṇadvāre nandanavanuyyāne āsanaṃ paññapesuṃ. Thero tattha nisīditvā āsīvisopamasuttaṃ kathesi. Tampi sutvā pāṇasahassaṃ sotāpattiphalaṃ paṭilabhi.

那些前一日在弥沙迦山(Missakapabbata)见到长老们的人，正在各处传颂长老们的功德。听闻此事后，大众聚集于王家庭院，大声喧哗。国王问道：“这是什么声音？”（臣子回答：）“大王，是市民们在呼喊：‘我们见不到长老们！’”国王心想：“如果他们都进到这里来，就没有地方了。”于是下令道：“诸位，去将象舍打扫干净，铺上沙土，散布五色花，挂起布幔，在吉祥象所立之处为长老们准备座位。”大臣们便遵照吩咐去办。长老到那里坐下后，宣讲了《天使经》(Devadūtasutta)。说法结束时，一千众生安住于须陀洹果。之后，因象舍太过拥挤，他们便在南门的欢喜园(Nandanavana)中准备了座位。长老在那里坐下后，宣讲了《毒蛇《本行》》(Āsīvisopamasutta)。听闻此经后，又有一千众生证得了须陀洹果。

Evaṃ āgatadivasato dutiyadivase aḍḍhateyyasahassānaṃ dhammābhisamayo ahosi. Therassa nandanavane āgatāgatāhi kulitthīhi kulasuṇhāhi kulakumārīhi saddhiṃ sammodamānasseva sāyanhasamayo jāto. Thero kālaṃ sallakkhetvā ‘‘gacchāma dāni missakapabbata’’nti uṭṭhahi. Amaccā – ‘‘kattha, bhante, gacchathā’’ti? ‘‘Amhākaṃ nivāsanaṭṭhāna’’nti. Te rañño saṃviditaṃ katvā rājānumatena āhaṃsu – ‘‘akālo, bhante, idāni tattha gantuṃ; idameva nandanavanuyyānaṃ ayyānaṃ āvāsaṭṭhānaṃ hotū’’ti. ‘‘Alaṃ, gacchāmā’’ti. Puna rañño vacanenāhaṃsu – ‘‘rājā, bhante, āha – ‘etaṃ meghavanaṃ nāma uyyānaṃ mama pitu santakaṃ nagarato nātidūraṃ nāccāsannaṃ gamanāgamanasampannaṃ, ettha therā vāsaṃ kappentū’’’ti. Vasiṃsu therā meghavane uyyāne.

如是，于抵达之次日，有二千五百人证悟佛法。长老在欢喜园(Nandanavana)中与陆续前来的良家妇女、良家儿媳、良家少女们欢喜交谈时，已是黄昏时分。长老察觉时间，起身说道：“我等现前往弥沙迦山(Missakapabbata)。”诸大臣问道：“尊者，欲往何处？”长老答曰：“我等住处。”彼等禀告国王，得其允可后，说道：“尊者，现非前往彼处之时，此欢喜园即可为诸尊者之住所。”长老言：“不必，我等当行。”诸大臣又奉国王之命说道：“尊者，国王有言：‘此名为云林(Meghavana)之园林，乃我父王所有，离城不远不近，来往便利，愿诸长老安住于此。’”于是，诸长老便在云林园中住下。

Rājāpi kho tassā rattiyā accayena therassa samīpaṃ gantvā sukhasayitabhāvaṃ pucchitvā ‘‘kappati, bhante, bhikkhusaṅghassa ārāmo’’ti pucchi. Thero ‘‘kappati, mahārājā’’ti vatvā imaṃ suttaṃ āhari – ‘‘anujānāmi, bhikkhave, ārāma’’nti. Rājā tuṭṭho suvaṇṇabhiṅgāraṃ gahetvā therassa hatthe udakaṃ pātetvā mahāmeghavanuyyānaṃ adāsi. Saha [Pg.61] udakapātena pathavī kampi. Ayaṃ mahāvihāre paṭhamo pathavīkampo ahosi. Rājā bhīto theraṃ pucchi – ‘‘kasmā, bhante, pathavī kampatī’’ti? ‘‘Mā bhāyi, mahārāja, imasmiṃ dīpe dasabalassa sāsanaṃ patiṭṭhahissati; idañca paṭhamaṃ vihāraṭṭhānaṃ bhavissati, tassetaṃ pubbanimitta’’nti. Rājā bhiyyosomattāya pasīdi. Thero punadivasepi rājageheyeva bhuñjitvā nandanavane anamataggiyāni kathesi. Punadivase aggikkhandhopamasuttaṃ kathesi. Etenevupāyena satta divasāni kathesi. Desanāpariyosāne aḍḍhanavamānaṃ pāṇasahassānaṃ dhammābhisamayo ahosi. Tato paṭṭhāya ca nandanavanaṃ sāsanassa jotipātubhāvaṭṭhānanti katvā ‘‘jotivana’’nti nāmaṃ labhi. Sattame pana divase therā antepure rañño appamādasuttaṃ kathayitvā cetiyagirimeva agamaṃsu.

国王亦于彼夜过后，前往长老之处，问候安睡后问道：“尊者，园林对比丘僧团是允许的吗？”长老说：“大王，是允许的。”并引述此经：“诸比丘，我允许园林。”国王心生欢喜，拿起金瓶，在长老手中注下布施之水，布施了大云林园(Mahāmeghavanuyyāna)。随着水的注入，大地随之振动。这是在大寺(Mahāvihāra)的第一次大地振动。国王心生恐惧，问长老：“尊者，大地为何振动？”“大王勿惧，十力者(Dasabala)的教法将在此岛建立，而此处将成为第一座寺院的处所，此乃其前兆。”国王愈发净信。长老于次日亦在王宫中用斋后，于欢喜园宣说了与无始(Anamatagga)相应的法要。再一日，宣说了《火蕴《本行》》(Aggikkhandhopamasutta)。他以此方式连续说法七日。说法结束时，有八千五百众生证得法。自此，欢喜园因成为教法之光显现之地，而得名“光明林(Jotivana)”。而在第七日，长老们在内宫为国王宣说《不放逸经》后，便只前往了支提山(Cetiyagiri)。

Atha kho rājā amacce pucchi – ‘‘thero, amhe gāḷhena ovādena ovadati; gaccheyya nu kho’’ti? Amaccā ‘‘tumhehi, deva, thero ayācito sayameva āgato; tasmā tassa anāpucchāva gamanampi bhaveyyā’’ti āhaṃsu. Tato rājā rathaṃ abhiruhitvā dve ca deviyo āropetvā cetiyagiriṃ agamāsi mahañcarājānubhāvena. Gantvā deviyo ekamantaṃ apakkamāpetvā sayameva therānaṃ samīpaṃ upasaṅkamanto ativiya kilantarūpo hutvā upasaṅkami. Tato naṃ thero āha – ‘‘kasmā tvaṃ, mahārāja, evaṃ kilamamāno āgato’’ti? ‘‘‘Tumhe mama gāḷhaṃ ovādaṃ datvā idāni gantukāmā nu kho’ti jānanatthaṃ, bhante’’ti. ‘‘Na mayaṃ, mahārāja, gantukāmā; apica vassūpanāyikakālo nāmāyaṃ mahārāja, tatra samaṇena vassūpanāyikaṭṭhānaṃ ñātuṃ vaṭṭatī’’ti. Taṃdivasameva ariṭṭho nāma amacco pañcapaṇṇāsāya jeṭṭhakaniṭṭhabhātukehi saddhiṃ rañño samīpe ṭhito āha – ‘‘icchāmahaṃ, deva, therānaṃ santike pabbajitu’’nti. ‘‘Sādhu, bhaṇe, pabbajassū’’ti rājā anujānitvā theraṃ sampaṭicchāpesi. Thero tadaheva pabbājesi. Sabbe khuraggeyeva arahattaṃ pāpuṇiṃsu.

于是国王问大臣们：“长老用严厉的教诫教诫我们，他莫非是想回去了吗？”大臣们回答道：“陛下，长老并非应您之请，而是自己前来的；因此，他不告而别也是可能发生的。”于是国王登上车，让两位王妃也上车后，以盛大王家威仪前往支提山(Cetiyagiri)。抵达后，他让王妃们退到一旁，自己独自走近长老们。当他上前时，显得极为疲惫。于是长老问他：“大王，您为何如此疲惫地前来？”“尊者，我前来是为了想知道：‘您们给了我严厉的教诫后，现在是否想回去了？’”“大王，我们并非想回去。此外，大王，这正是进入雨安居的时节，沙门应当知道安居的处所。”就在当天，一位名叫阿利陀(Ariṭṭha)的大臣，与他的五十五位兄弟（有长有幼）一同站在国王身边说道：“陛下，我想到长老们的座下出家。”国王应允道：“善哉，贤友，你去出家吧。”，随即将他托付给长老。长老就在当天让他们出家了。所有的人就在剃刀落下之际，证得了阿罗汉果。

Rājāpi kho taṅkhaṇeyeva kaṇṭakena cetiyaṅgaṇaṃ parikkhipitvā dvāsaṭṭhiyā leṇesu kammaṃ paṭṭhapetvā nagarameva agamāsi. Tepi therā dasabhātikasamākulaṃ rājakulaṃ pasādetvā mahājanaṃ ovadamānā cetiyagirimhi vassaṃ vasiṃsu. Tadāpi cetiyagirimhi paṭhamaṃ vassaṃ upagatā dvāsaṭṭhi [Pg.62] arahanto ahesuṃ. Athāyasmā mahāmahindo vutthavasso pavāretvā kattikapuṇṇamāyaṃ uposathadivase rājānaṃ etadavoca – ‘‘mahārāja, amhehi ciradiṭṭho sammāsambuddho, anāthavāsaṃ vasimha, icchāma mayaṃ jambudīpaṃ gantu’’nti. Rājā āha – ‘‘ahaṃ, bhante, tumhe catūhi paccayehi upaṭṭhahāmi, ayañca mahājano tumhe nissāya tīsu saraṇesu patiṭṭhito, kasmā tumhe ukkaṇṭhitatthā’’ti? ‘‘Ciradiṭṭho no, mahārāja, sammāsambuddho, abhivādanapaccuṭṭhānaañjalikammasāmīcikammakaraṇaṭṭhānaṃ natthi, tenamha ukkaṇṭhitā’’ti. ‘‘Nanu, bhante, tumhe avocuttha – ‘parinibbuto sammāsambuddho’’’ti. ‘‘Kiñcāpi, mahārāja, parinibbuto; atha khvassa sarīradhātuyo tiṭṭhantī’’ti. ‘‘Aññātaṃ, bhante, thūpapatiṭṭhānaṃ tumhe ākaṅkhathāti. Karomi, bhante, thūpaṃ, bhūmibhāgaṃ dāni vicinātha; apica, bhante, dhātuyo kuto lacchāmā’’ti? ‘‘Sumanena saddhiṃ mantehi, mahārājā’’ti.

国王也即刻用荆棘围起塔院，在六十二座洞窟中安排好工作后，便返回城里。那些长老们也使有十兄弟的王室生起净信，教诫着大众，在支提山(Cetiyagiri)度过了雨季。当时，在支提山初次度过雨季的有六十二位阿罗汉。之后，具寿大摩哂陀(Mahāmahinda)雨安居结束并举行自恣后，在迦底迦月(Kattika)满月的布萨日对国王说：“大王，我们已许久未见正等觉佛，我们住在无依怙之处，我们想去瞻部洲。”国王说：“尊者，我以四事资具侍奉您们，这里的大众也因您们而安住于三皈依中，您们为何感到不满呢？”“大王，我们已许久未见正等觉佛，没有可以行礼敬、起迎、合掌、恭敬之事的处所，因此我们感到不满。”“尊者，您们不是说过‘正等觉佛已般涅槃’吗？”“大王，虽然已般涅槃，但他的身骨舍利(sarīradhātuyo)还在。”“我明白了，尊者，您们是希望建立佛塔。尊者，我来建塔，现在请您们选择地块；可是，尊者，我们从何处能得到舍利呢？”“大王，与须摩那沙弥(Sumana sāmaṇera)商议吧。”

‘‘Sādhu, bhante’’ti rājā sumanaṃ upasaṅkamitvā pucchi – ‘‘kuto dāni, bhante, dhātuyo lacchāmā’’ti? Sumano āha – ‘‘appossukko tvaṃ, mahārāja, vīthiyo sodhāpetvā dhajapaṭākapuṇṇaghaṭādīhi alaṅkārāpetvā saparijano uposathaṃ samādiyitvā sabbatāḷāvacare upaṭṭhāpetvā maṅgalahatthiṃ sabbālaṅkārapaṭimaṇḍitaṃ kārāpetvā upari cassa setacchattaṃ ussāpetvā sāyanhasamaye mahānāgavanuyyānābhimukho yāhi. Addhā tasmiṃ ṭhāne dhātuyo lacchasī’’ti. Rājā ‘‘sādhū’’ti sampaṭicchi. Therā cetiyagirimeva agamaṃsu. Tatrāyasmā mahindatthero sumanasāmaṇeraṃ āha – ‘‘gaccha tvaṃ, sāmaṇera, jambudīpe tava ayyakaṃ asokaṃ dhammarājānaṃ upasaṅkamitvā mama vacanena evaṃ vadehi – ‘sahāyo vo, mahārāja, devānampiyatisso buddhasāsane pasanno thūpaṃ patiṭṭhāpetukāmo, tumhākaṃ kira hatthe dhātu atthi taṃ me dethā’ti. Taṃ gahetvā sakkaṃ devarājānaṃ upasaṅkamitvā evaṃ vadehi – ‘tumhākaṃ kira, mahārāja, hatthe dve dhātuyo atthi – dakkhiṇadāṭhā ca dakkhiṇakkhakañca; tato tumhe dakkhiṇadāṭhaṃ pūjetha, dakkhiṇakkhakaṃ pana mayhaṃ dethā’ti. Evañca naṃ vadehi – ‘kasmā tvaṃ, mahārāja, amhe tambapaṇṇidīpaṃ pahiṇitvā pamajjasī’’’ti?

“善哉，尊者！”国王走近须摩那（Sumana）问道：“尊者，如今我们从何处能得舍利？”须摩那说：“大王，您请勿忧虑。您命人清扫街道，以旗帜、幡、满瓶等物装饰，与随从一同受持布萨，集合所有乐师与乐器，命人以所有饰物庄严吉祥象，在其上方立起白伞，于傍晚时分，面向大龙林苑（Mahānāgavana）而去。您必将于彼处获得舍利。”国王回答“善哉！”并应允了。诸长老则前往支提山（Cetiyagiri）。在那里，具寿摩哂陀长老对须摩那沙弥说：“沙弥，你前往瞻部洲，去见你的祖父阿育法王，用我的话这样告诉他：‘大王，您的朋友天爱帝须，于佛法已生净信，欲建佛塔。听说您的手中有舍利，请将其给我。’得到舍利后，去见天帝释，这样告诉他：‘大王，听说您的手中有两份舍利——右牙舍利与右锁骨舍利。其中，您可供养右牙舍利，而右锁骨舍利请给我。’并且也这样对他说：‘大王，为何您派我们到铜鍱洲（Tambapaṇṇidīpa）后，就放逸了呢？’”

‘‘Sādhu, bhante’’ti kho sumano therassa vacanaṃ sampaṭicchitvā tāvadeva pattacīvaramādāya vehāsaṃ abbhuggantvā pāṭaliputtadvāre oruyha rañño [Pg.63] santikaṃ gantvā etamatthaṃ ārocesi. Rājā tuṭṭho sāmaṇerassa hatthato pattaṃ gahetvā gandhehi ubbaṭṭetvā varamuttasadisānaṃ dhātūnaṃ pūretvā adāsi. So taṃ gahetvā sakkaṃ devarājānaṃ upasaṅkami. Sakko devarājā sāmaṇeraṃ disvāva ‘‘kiṃ, bhante sumana, āhiṇḍasī’’ti āha. ‘‘Tvaṃ, mahārāja, amhe tambapaṇṇidīpaṃ pesetvā kasmā pamajjasī’’ti? ‘‘Nappamajjāmi, bhante, vadehi – ‘kiṃ karomī’’’ti? ‘‘Tumhākaṃ kira hatthe dve dhātuyo atthi – dakkhiṇadāṭhā ca dakkhiṇakkhakañca; tato tumhe dakkhiṇadāṭhaṃ pūjetha, dakkhiṇakkhakaṃ pana mayhaṃ dethā’’ti. ‘‘Sādhu, bhante’’ti kho sakko devānamindo yojanappamāṇaṃ maṇithūpaṃ ugghāṭetvā dakkhiṇakkhakadhātuṃ nīharitvā sumanassa adāsi. So taṃ gahetvā cetiyagirimhiyeva patiṭṭhāsi.

“善哉，尊者！”须摩那沙弥(Sumana)领受了长老的话后，即刻持衣钵腾空而起，于华氏城(Pāṭaliputta)门降下，去到国王面前禀告此事。国王心生欢喜，从沙弥手中接过钵，以香料涂敷后，盛满如上品珍珠般的舍利，然后奉上。他接过此钵后，前往天帝释(Sakka)处。天帝释一见到沙弥就问：“尊者须摩那，您为何奔波于此？”“大王，您派遣我等前往铜鍱洲(Tambapaṇṇidīpa)后，为何懈怠了呢？”“尊者，我并未懈怠，请说——‘我当做什么？’”“据说您手中有两件舍利——右牙舍利和右锁骨舍利；您当供养右牙舍利，而将右锁骨舍利予我。”“善哉，尊者！”天帝释于是打开一由旬量的宝石塔，取出右锁骨舍利，授予须摩那。他接过舍利后，即于支提山(Cetiyagiri)安奉。

Atha kho mahindapamukhā sabbepi te mahānāgā asokadhammarājena dinnadhātuyo cetiyagirimhiyeva patiṭṭhāpetvā dakkhiṇakkhakaṃ ādāya vaḍḍhamānakacchāyāya mahānāgavanuyyānamagamaṃsu. Rājāpi kho sumanena vuttappakāraṃ pūjāsakkāraṃ katvā hatthikkhandhavaragato sayaṃ maṅgalahatthimatthake setacchattaṃ dhārayamāno mahānāgavanaṃ sampāpuṇi. Athassa etadahosi – ‘‘sace ayaṃ sammāsambuddhassa dhātu, chattaṃ apanamatu, maṅgalahatthī jaṇṇukehi bhūmiyaṃ patiṭṭhahatu, dhātucaṅkoṭakaṃ mayhaṃ matthake patiṭṭhātū’’ti. Saha rañño cittuppādena chattaṃ apanami, hatthī jaṇṇukehi patiṭṭhahi, dhātucaṅkoṭakaṃ rañño matthake patiṭṭhahi. Rājā amateneva abhisittagatto viya paramena pītipāmojjena samannāgato hutvā pucchi – ‘‘dhātuṃ, bhante, kiṃ karomā’’ti? ‘‘Hatthikumbhamhiyeva tāva, mahārāja, ṭhapehī’’ti. Rājā dhātucaṅkoṭakaṃ gahetvā hatthikumbhe ṭhapesi. Pamudito nāgo koñcanādaṃ nadi. Mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. Udakapariyantaṃ katvā mahābhūmicālo ahosi. ‘‘Paccantepi nāma sammāsambuddhassa dhātu patiṭṭhahissatī’’ti devamanussā pamodiṃsu. Evaṃ iddhānubhāvasiriyā devamanussānaṃ pītiṃ janayanto –

那时，以摩哂陀为首的诸大阿罗汉，将阿育法王所赐的舍利安奉在支提山后，再拿着右锁骨舍利，于日影增长之时，前往大龙林苑。国王也依照须摩那先前所说的那样，做好供养，骑乘在胜象背上，亲自在吉祥象首之上撑持白伞，到达大龙林苑。这时他心想：“如果这是正等觉者的舍利，愿伞盖自行移开，愿吉祥象以膝跪地，愿舍利箱安立在我头顶上。”国王心念甫生，伞盖便自行移开，大象以膝跪地，舍利箱便安立在国王头顶上。国王犹如被甘露灌顶一般，充满极大的喜悦与欢欣，问道：“诸位尊者，我们该如何处置这舍利呢？”“大王，暂时就将它安放在象的头顶上吧。”国王拿起舍利箱，放在象的头顶上。欢喜的象发出鹤鸣之声。大云升起，降下莲花雨。遍及水际，大地发生大震动。“竟然也能在边地安立正等觉者的舍利了！”天人与世人皆大欢喜。就这样，以其神变威力与光辉，令天人与世人皆生欢喜——

Puṇṇamāyaṃ mahāvīro, cātumāsiniyā idha;

Āgantvā devalokamhā, hatthikumbhe patiṭṭhitoti.

于四月雨季结束的月圆之日，大雄从天界降临此地，安立于象顶之上。古师如是说。

Athassa so hatthināgo anekatāḷāvacaraparivārito ativiya uḷārena pūjāsakkārena sakkariyamāno pacchimadisābhimukhova hutvā, apasakkanto [Pg.64] yāva nagarassa puratthimadvāraṃ tāva gantvā puratthimena dvārena nagaraṃ pavisitvā sakalanāgarena uḷārāya pūjāya karīyamānāya dakkhiṇadvārena nikkhamitvā thūpārāmassa pacchimadisābhāge mahejavatthu nāma kira atthi, tattha gantvā puna thūpārāmābhimukhoyeva paṭinivatti. Tena ca samayena thūpārāme purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ paribhogacetiyaṭṭhānaṃ hoti.

其时，那头王象由众多乐师与乐器围绕，备受无比盛大的供养恭敬，面朝西方，一路后退，行至城东门，从东门入城。当全城人正举行盛大供养时，它从南门而出，去往塔园寺西边一处据说名为马嘿迦事(Mahejavatthu)的地方。抵达后，又转而面向塔园寺返回。当时，塔园寺中正是过去三位正等觉者的受用塔之处。

Atīte kira ayaṃ dīpo ojadīpo nāma ahosi, rājā abhayo nāma, nagaraṃ abhayapuraṃ nāma, cetiyapabbato devakūṭapabbato nāma, thūpārāmo paṭiyārāmo nāma. Tena kho pana samayena kakusandho bhagavā loke uppanno hoti. Tassa sāvako mahādevo nāma thero bhikkhusahassena saddhiṃ devakūṭe patiṭṭhāsi, mahindatthero viya cetiyapabbate. Tena kho pana samayena ojadīpe sattā pajjarakena anayabyasanaṃ āpajjanti. Addasā kho kakusandho bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanamāpajjante. Disvā cattālīsāya bhikkhusahassehi parivuto agamāsi. Tassānubhāvena tāvadeva pajjarako vūpasanto. Roge vūpasante bhagavā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā dhamakaraṇaṃ datvā pakkāmi. Taṃ anto pakkhipitvā paṭiyārāme cetiyaṃ akaṃsu. Mahādevo dīpaṃ anusāsanto vihāsi.

据说，过去此岛名为奥阇岛(Ojadīpa)，国王名为无畏(Abhaya)，城名为无畏城(Abhayapura)，支提山(Cetiyapabbata)名为天峰山(Devakūṭapabbata)，塔园寺名为帕提亚拉摩(Paṭiyārāma)。当时，拘留孙世尊已出现于世。其弟子大天长老，与一千比丘住于天峰山，正如摩哂陀长老住于支提山一般。当时，奥阇岛的有情因重病而遭遇不幸与毁灭。拘留孙世尊以佛眼观察世间，看见那些有情正遭遇不幸与毁灭。见后，世尊在四万比丘的围绕下前来。以其威力，重病即刻平息。疾病平息后，世尊宣说了法，八万四千有情证悟了法。世尊赐予滤水器后离去。人们将滤水器安置其中，于帕提亚拉摩建塔。大天长老则教化此岛而住。

Koṇāgamanassa pana bhagavato kāle ayaṃ dīpo varadīpo nāma ahosi, rājā sameṇḍī nāma, nagaraṃ vaḍḍhamānaṃ nāma, pabbato suvaṇṇakūṭo nāma. Tena kho pana samayena varadīpe dubbuṭṭhikā hoti dubbhikkhaṃ dussassaṃ. Sattā chātakarogena anayabyasanaṃ āpajjanti. Addasā kho koṇāgamano bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanaṃ āpajjante. Disvā tiṃsabhikkhusahassaparivuto agamāsi. Buddhānubhāvena devo sammādhāraṃ anuppavecchi. Subhikkhaṃ ahosi. Bhagavā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā bhikkhusahassaparivāraṃ mahāsumanaṃ nāma theraṃ dīpe ṭhapetvā kāyabandhanaṃ datvā pakkāmi. Taṃ anto pakkhipitvā cetiyaṃ akaṃsu.

于拘那含牟尼世尊之时，此岛名为瓦拉岛（Varadīpa），国王名为萨门迪（Sameṇḍī），都城名为增盛城（Vaḍḍhamāna），山名为金顶山（Suvaṇṇakūṭa）。当时，瓦拉岛天不降雨，发生饥荒，作物歉收。众生因饥饿之疾而遭遇不幸。拘那含牟尼世尊以佛眼观察世间，看见彼等众生遭遇不幸。见后，即为三万比丘所围绕而前往。以佛陀之威力，天降时雨，食物丰足。世尊开示正法，有八万四千众生证悟了法。世尊将有一千比丘为眷属、名为大须摩那（Mahāsumana）的长老安置在岛上，赐予腰带后离去。他们将腰带奉安于内，建造成塔。

Kassapassa pana bhagavato kāle ayaṃ dīpo maṇḍadīpo nāma ahosi, rājā jayanto nāma, nagaraṃ visālaṃ nāma, pabbato subhakūṭo nāma[Pg.65]. Tena kho pana samayena maṇḍadīpe mahāvivādo hoti. Bahū sattā kalahaviggahajātā anayabyasanaṃ āpajjanti. Addasā kho kassapo bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanaṃ āpajjante. Disvā vīsatibhikkhusahassaparivuto āgantvā vivādaṃ vūpasametvā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā bhikkhusahassaparivāraṃ sabbanandaṃ nāma theraṃ dīpe patiṭṭhāpetvā udakasāṭakaṃ datvā pakkāmi. Taṃ anto pakkhipitvā cetiyaṃ akaṃsu. Evaṃ thūpārāme purimakānaṃ tiṇṇaṃ buddhānaṃ cetiyāni patiṭṭhahiṃsu. Tāni sāsanantaradhānena nassanti, ṭhānamattaṃ avasissati. Tasmā vuttaṃ – ‘‘tena ca samayena thūpārāme purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ paribhogacetiyaṭṭhānaṃ hotī’’ti. Tadetaṃ vinaṭṭhesu cetiyesu devatānubhāvena kaṇṭakasamākiṇṇasākhehi nānāgacchehi parivutaṃ tiṭṭhati – ‘‘mā naṃ koci ucchiṭṭhāsucimalakacavarehi padūsesī’’ti.

在迦叶世尊的时代，这座岛屿名叫曼陀岛(Maṇḍadīpa)，国王名叫阇延多(Jayanto)，都城名叫毗舍罗(Visāla)，山名叫苏跋俱吒(Subhakūṭa)。那时曼陀岛上发生了大争斗。许多众生陷入争吵斗争，遭遇灾祸不幸。迦叶世尊以佛眼观察世间，看见这些众生正遭受灾祸不幸。看到后，他带领两万比丘前来平息争斗，并开示佛法。八万四千众生因此证悟佛法。世尊安置名为萨婆难陀(Sabbananda)的长老和一千名比丘驻守此岛，授予浴衣后便离去。人们将浴衣放入其中，建成佛塔。就这样，在塔园寺中安立了过去三佛的佛塔。这些塔在教法隐没时毁坏，仅存遗址。因此经中说：“那时塔园寺是过去三正自觉受用塔所在之处。”如今塔虽毁坏，但由于天神威力，该地仍被荆棘杂木环绕守护——“莫令任何人以残食、不净、污垢和垃圾污染此地。”

Atha khvassa hatthino purato purato gantvā rājapurisā sabbagacche chinditvā bhūmiṃ sodhetvā taṃ hatthatalasadisaṃ akaṃsu. Hatthināgo gantvā taṃ ṭhānaṃ purato katvā tassa pacchimadisābhāge bodhirukkhaṭṭhāne aṭṭhāsi. Athassa matthakato dhātuṃ oropetuṃ ārabhiṃsu. Nāgo oropetuṃ na deti. Rājā theraṃ pucchi – ‘‘kasmā, bhante, nāgo dhātuṃ oropetuṃ na detī’’ti? ‘‘Ārūḷhaṃ, mahārāja, oropetuṃ na vaṭṭatī’’ti. Tasmiñca kāle abhayavāpiyā udakaṃ chinnaṃ hoti. Samantā bhūmi phalitā hoti, suuddharā mattikāpiṇḍā. Tato mahājano sīghaṃ sīghaṃ mattikaṃ āharitvā hatthikumbhappamāṇaṃ vatthumakāsi. Tāvadeva ca thūpakaraṇatthaṃ iṭṭhakā kātuṃ ārabhiṃsu. Na yāva iṭṭhakā pariniṭṭhanti tāva hatthināgo katipāhaṃ divā bodhirukkhaṭṭhāne hatthisālāyaṃ tiṭṭhati, rattiṃ thūpapatiṭṭhānabhūmiṃ pariyāyati. Atha vatthuṃ cināpetvā rājā theraṃ pucchi – ‘‘kīdiso, bhante, thūpo kātabbo’’ti? ‘‘Vīhirāsisadiso, mahārājā’’ti.

尔时，王臣们走到象的前方，砍伐所有灌木，清理地面，使之平坦如掌。象王走到该处，面向前方，停留在其西侧的菩提树之地。然后，他们开始从象的头顶取下舍利，但象王不允。国王问长老：“尊者，为何象王不让请下舍利呢？”“大王，已奉于高处的，不宜再放下。”当时，无畏池（Abhayavāpi）的水已干涸，周围土地干裂，土块很容易取出。于是，大众迅速运来泥土，筑成象额大小的地基。与此同时，他们开始为造塔而制作砖。在砖尚未完成的数日里，象王白天待在菩提树之地的象舍中，夜晚则右绕佛塔地基。之后，地基堆好后，国王问长老：“尊者，佛塔应建成何种样式？”“大王，应如稻堆之状。”

‘‘Sādhu, bhante’’ti rājā jaṅghappamāṇaṃ thūpaṃ cināpetvā dhātuoropanatthāya mahāsakkāraṃ kāresi. Sakalanagarañca janapado ca dhātumahadassanatthaṃ sannipati. Sannipatite ca pana tasmiṃ mahājanakāye dasabalassa [Pg.66] dhātu hatthikumbhato sattatālappamāṇaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Tehi tehi dhātuppadesehi channaṃ vaṇṇānaṃ udakadhārā ca aggikkhandhā ca pavattanti, sāvatthiyaṃ kaṇḍambamūle bhagavatā dassitapāṭihāriyasadisameva pāṭihāriyaṃ ahosi. Tañca kho neva therānubhāvena, na devatānubhāvena; apica kho buddhānubhāveneva. Bhagavā kira dharamānova adhiṭṭhāsi – ‘‘mayi parinibbute tambapaṇṇidīpe anurādhapurassa dakkhiṇadisābhāge purimakānaṃ tiṇṇaṃ buddhānaṃ paribhogacetiyaṭṭhāne mama dakkhiṇakkhakadhātu patiṭṭhānadivase yamakapāṭihāriyaṃ hotū’’ti.

“善哉，尊者！”国王令人建造一座高及人腿的佛塔，为安奉舍利而举行盛大供养。全城与全国人民都聚集前来瞻仰舍利。当此大众云集之时，十力者的舍利从象头升至七多罗树高，于空中示现双神变。从舍利的各个部分，涌现出六色的水流与火聚，此神变与世尊昔日在舍卫城(Sāvatthī)芒果树下所示现的神变完全相同。这既非长老的神力，也非天神的神力，而确实是佛陀的神力。据说世尊住世时即已决意：“我般涅槃后，于铜鍱洲(Tambapaṇṇidīpa)阿努拉德普勒(Anurādhapura)南面，于过去三佛受用塔之处，在我右锁骨舍利安奉之日，愿双神变发生。”

‘‘Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti. (apa. thera 1.1.82);

“诸佛不可思议，佛法不可思议；于此不可思议者，净信者之果报亦不可思议。”

Sammāsambuddho kira imaṃ dīpaṃ dharamānakālepi tikkhattuṃ āgamāsi. Paṭhamaṃ – yakkhadamanatthaṃ ekakova āgantvā yakkhe dametvā ‘‘mayi parinibbute imasmiṃ dīpe sāsanaṃ patiṭṭhahissatī’’ti tambapaṇṇidīpe rakkhaṃ karonto tikkhattuṃ dīpaṃ āvijji. Dutiyaṃ – mātulabhāgineyyānaṃ nāgarājūnaṃ damanatthāya ekakova āgantvā te dametvā agamāsi. Tatiyaṃ – pañcabhikkhusataparivāro āgantvā mahācetiyaṭṭhāne ca thūpārāmacetiyaṭṭhāne ca mahābodhipatiṭṭhitaṭṭhāne ca mahiyaṅgaṇacetiyaṭṭhāne ca mutiyaṅgaṇacetiyaṭṭhāne ca dīghavāpicetiyaṭṭhāne ca kalyāṇiyacetiyaṭṭhāne ca nirodhasamāpattiṃ samāpajjitvā nisīdi. Idamassa catutthaṃ dhātusarīrena āgamanaṃ.

据说，正等觉者住世时，曾三次来到此岛。第一次为调伏夜叉而独自前来，降伏夜叉后，为守护铜鍱洲（Tambapaṇṇidīpa），三次巡视全岛，并预言：“我般涅槃后，教法将在此岛建立。”第二次为调伏舅甥龙王而独自前来，降伏他们后离去。第三次，由五百比丘随行前来，于大塔处、塔园寺塔处、大菩提树安立处、摩醯央伽那塔处（Mahiyaṅgaṇa）、穆提央伽那塔处（Mutiyaṅgaṇa）、长湖塔处（Dīghavāpi）及迦利耶尼塔处（Kalyāṇiya），入灭尽定而坐。此为世尊第四次以舍利之身前来。

Dhātusarīrato ca panassa nikkhantaudakaphusitehi sakalatambapaṇṇitale na koci aphuṭṭhokāso nāma ahosi. Evamassa taṃ dhātusarīraṃ udakaphusitehi tambapaṇṇitalassa pariḷāhaṃ vūpasametvā mahājanassa pāṭihāriyaṃ dassetvā otaritvā rañño matthake patiṭṭhāsi. Rājā saphalaṃ manussapaṭilābhaṃ maññamāno mahantaṃ sakkāraṃ karitvā dhātuṃ patiṭṭhāpesi. Saha dhātupatiṭṭhāpanena mahābhūmicālo ahosi. Tasmiñca pana dhātupāṭihāriye cittaṃ pasādetvā rañño bhātā abhayo nāma rājakumāro purisasahassena saddhiṃ pabbaji. Cetaraṭṭhagāmato pañca dārakasatāni pabbajiṃsu, tathā dvāramaṇḍalādīhi gāmakehi nikkhamitvā pañcapañca [Pg.67] dārakasatāni sabbānipi antonagarato ca bahinagarato ca pabbajitāni tiṃsabhikkhusahassāni ahesuṃ. Niṭṭhite pana thūpasmiṃ rājā ca rājabhātikā ca deviyo ca devanāgayakkhānampi vimhayakaraṃ paccekaṃ paccekaṃ pūjaṃ akaṃsu. Niṭṭhitāya pana dhātupūjāya patiṭṭhite dhātuvare mahindatthero meghavanuyyānameva gantvā vāsaṃ kappesi.

再者，从彼舍利之身流出的水珠遍洒整个铜鍱洲(Tambapaṇṇi)地面，无一处未被触及。如是，彼舍利之身以水珠平息了铜鍱洲地面的热恼，为大众示现神变后，降下安住于国王顶上。国王认为获得了有果报的人身，便行大供养并安奉舍利。与舍利安奉的同时，发生了大地震。于彼舍利神变生起净信后，国王的兄长，名为无畏(Abhaya)的王子，与一千人一同出家。从制多罗ṭṭha村(Cetaraṭṭhagāma)有五百童子出家，同样，从城门村(Dvāramaṇḍala)等村落出来，各有五百童子出家，城内城外所有出家者，共计有三万比丘。佛塔建成后，国王、诸王弟、后妃们，乃至天、龙、夜叉，亦各各作了令人惊叹的供养。舍利供养终了，圣舍利安住后，摩哂陀长老便前往云林园(Meghavana)安住。

Tasmiṃ kho pana samaye anuḷā devī pabbajitukāmā hutvā rañño ārocesi. Rājā tassā vacanaṃ sutvā theraṃ etadavoca – ‘‘anuḷā, bhante, devī pabbajitukāmā, pabbājetha na’’nti. ‘‘Na, mahārāja, amhākaṃ mātugāmaṃ pabbājetuṃ kappati. Pāṭaliputte pana mayhaṃ bhaginī saṅghamittattherī nāma atthi, taṃ pakkosāpehi. Imasmiñca pana, mahārāja, dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsi. Amhākampi bhagavato sarasaraṃsijālavissajjanakena bodhinā idha patiṭṭhātabbaṃ, tasmā tathā sāsanaṃ pahiṇeyyāsi yathā saṅghamittā bodhiṃ gahetvā āgaccheyyā’’ti.

那时，阿奴拉(Anuḷā)王后欲出家，便禀告国王。国王听了她的话，对长老说：“尊者，阿奴拉王后欲出家，请让她出家吧。”“大王，我们令女性出家是不合宜的。但在华氏城有我的妹妹，名为僧伽蜜多上座尼，请派人去迎请她。再者，大王，于此岛上，曾安立过往昔三位等正觉者的菩提树。我们世尊放射精华光网的菩提树，也应安立于此。是故，您当派遣信使，务使僧伽蜜多能带着菩提树前来。”

‘‘Sādhu, bhante’’ti rājā therassa vacanaṃ sampaṭicchitvā amaccehi saddhiṃ mantento ariṭṭhaṃ nāma attano bhāgineyyaṃ āha – ‘‘sakkhissasi tvaṃ, tāta, pāṭaliputtaṃ gantvā mahābodhinā saddhiṃ ayyaṃ saṅghamittattheriṃ ānetu’’nti? ‘‘Sakkhissāmi, deva, sace me pabbajjaṃ anujānissasī’’ti. ‘‘Gaccha, tāta, theriṃ ānetvā pabbajāhī’’ti. So rañño ca therassa ca sāsanaṃ gahetvā therassa adhiṭṭhānavasena ekadivaseneva jambukolapaṭṭanaṃ gantvā nāvaṃ abhiruhitvā samuddaṃ atikkamitvā pāṭaliputtameva agamāsi. Anuḷāpi kho devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehi saddhiṃ dasa sīlāni samādiyitvā kāsāyāni vatthāni acchādetvā nagarassa ekadese upassayaṃ kārāpetvā nivāsaṃ kappesi. Ariṭṭhopi taṃdivasameva rañño sāsanaṃ appesi, evañca avoca – ‘‘putto te, deva, mahindatthero evamāha – ‘sahāyakassa kira te devānampiyatissassa rañño bhātu jāyā anuḷā nāma devī pabbajitukāmā, taṃ pabbājetuṃ ayyaṃ saṅghamittattheriṃ pahiṇatha, ayyāyeva ca saddhiṃ mahābodhi’’’nti. Therassa sāsanaṃ ārocetvā saṅghamittattheriṃ upasaṅkamitvā evamāha – ‘‘ayye, tumhākaṃ bhātā mahindatthero maṃ tumhākaṃ santikaṃ pesesi, devānampiyatissassa rañño bhātu jāyā anuḷā nāma devī [Pg.68] pañcahi kaññāsatehi, pañcahi ca antepurikāsatehi saddhiṃ pabbajitukāmā, taṃ kira āgantvā pabbājethā’’ti. Sā tāvadeva turitaturitā rañño santikaṃ gantvā evamāha – ‘‘mahārāja, mayhaṃ bhātā mahindatthero evaṃ pahiṇi, ‘rañño kira bhātu jāyā anuḷā nāma devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehi saddhiṃ pabbajitukāmā mayhaṃ āgamanaṃ udikkhati’. Gacchāmahaṃ, mahārāja, tambapaṇṇidīpa’’nti.

“善哉，尊者！”国王接受长老的话后，与大臣们商议，便对名叫阿利陀(Ariṭṭha)的外甥说：“孩子，你能够去华氏城(Pāṭaliputta)，与大菩提树一同请来僧伽蜜多(Saṅghamitta)长老尼吗？”“陛下，如果您允许我出家，我就能办到。”“去吧，孩子，请来长老尼后你就出家。”他领受了国王和长老的口信，凭借长老的决意之力，一日之内便抵达瞻部港(Jambukola)，乘船渡海，径直前往华氏城。其时，阿奴拉(Anuḷā)王后已与五百名少女和五百名宫女一同受持十戒，身着袈裟，命人在城中一隅建造住所安住下来。阿利陀于当日便将天爱帝须(Devānampiyatissa)王的信函呈上，并转述道：“陛下，您的儿子摩哂陀(Mahinda)长老有言：‘听说您的挚友天爱帝须王的弟媳，名为阿奴拉的王后，欲求出家。为令其出家，请派遣僧伽蜜多长老尼前来，并请与长老尼一同送来大菩提树。’”他向国王禀报了长老的口信后，便去拜见僧伽蜜多长老尼，如此说道：“圣尼，您的兄长摩哂陀长老派我前来见您。天爱帝须王的弟媳，名为阿奴拉的王后，与五百名少女和五百名宫女一同欲求出家，（长老嘱咐说）请您前去为她们剃度。”她听罢，立刻急忙去见国王，如此说道：“大王，我的兄长摩哂陀长老传信说：‘听说天爱帝须王的弟媳，名为阿奴拉的王后，与五百名少女和五百名宫女一同欲求出家，正在等待我的到来。’大王，我将前往铜鍱洲(Tambapaṇṇidīpa)。”

Rājā āha – ‘‘amma, puttopi me mahindatthero nattā ca me sumanasāmaṇero maṃ chinnahatthaṃ viya karontā tambapaṇṇidīpaṃ gatā. Tassa mayhaṃ tepi apassantassa uppanno soko tava mukhaṃ passantassa vūpasammati! Alaṃ, amma, mā tvaṃ agamāsī’’ti. ‘‘Bhāriyaṃ me, mahārāja, bhātu vacanaṃ; anuḷāpi khattiyā itthisahassaparivutā pabbajjāpurekkhārā maṃ paṭimāneti; gacchāmahaṃ, mahārājā’’ti. ‘‘Tena hi, amma, mahābodhiṃ gahetvā gacchāhī’’ti. Kuto rañño mahābodhi? Rājā kira tato pubbe eva dhātuggahaṇatthāya anāgate sumane laṅkādīpaṃ mahābodhiṃ pesetukāmo, ‘‘kathaṃ nu kho asatthaghātārahaṃ mahābodhiṃ pesessāmī’’ti upāyaṃ apassanto mahādevaṃ nāma amaccaṃ pucchi. So āha – ‘‘santi, deva, bahū paṇḍitā bhikkhū’’ti. Taṃ sutvā rājā bhikkhusaṅghassa bhattaṃ paṭiyādetvā bhattakiccāvasāne saṅghaṃ pucchi – ‘‘gantabbaṃ nu kho, bhante, bhagavato mahābodhinā laṅkādīpaṃ no’’ti? Saṅgho moggaliputtatissattherassa bhāraṃ akāsi.

国王说：“爱女，我的儿子摩哂陀(Mahinda)长老和我的孙子须摩那(Sumana)沙弥，他们让我如断臂之人般，去了铜鍱洲(Tambapaṇṇidīpa)。我因不见他们而生起的忧伤，一见到你的面容便得以平息！够了，爱女，你不要去了！”“大王，我兄长之言于我甚为重要；阿奴拉(Anuḷā)王女与上千女众，皆以出家为先，正期盼于我；大王，我定当要去。”“既然如此，爱女，你便带着大菩提树去吧。”国王从何处得到大菩提树？原来，在此之前，在须摩那为迎请舍利尚未前来之时，国王便欲将大菩提树送往楞伽洲(Laṅkādīpa)，他思忖：“我该如何将这不应为刀刃所伤的大菩提树送去呢？”因不见其法，便询问一位名叫大天(Mahādeva)的大臣。他回答说：“陛下，有很多智慧的比丘。”国王听后，便为比丘僧团准备斋饭，用餐完毕后询问僧团：“尊者们，世尊的大菩提树应当前往楞伽洲，抑或不应前往？”僧团将此责任交付给了目犍连子帝须(Moggaliputtatissa)长老。

Thero ‘‘gantabbaṃ, mahārāja, mahābodhinā laṅkādīpa’’nti vatvā bhagavato pañca mahāadhiṭṭhānāni kathesi. Katamāni pañca? Bhagavā kira mahāparinibbānamañce nipanno laṅkādīpe mahābodhipatiṭṭhāpanatthāya ‘‘asokamahārājā mahābodhiggahaṇatthaṃ gamissati, tadā mahābodhissa dakkhiṇasākhā sayameva chijjitvā suvaṇṇakaṭāhe patiṭṭhātū’’ti adhiṭṭhāsi – idamekamadhiṭṭhānaṃ.

长老说：“大王，大菩提树应当前往楞伽洲。”说完便宣说了世尊的五大决意。是哪五者呢？据说，世尊于大般涅槃(mahāparinibbāna)床上躺卧时，为令大菩提树立于楞伽洲，曾作此决意：“阿育(Asoka)大王将为迎取大菩提树而来，届时，大菩提树的南枝将自行断落，安住于金盆之中。”——此为第一决意。

Tattha patiṭṭhānakāle ca ‘‘mahābodhi himavalāhakagabbhaṃ pavisitvā patiṭṭhātū’’ti adhiṭṭhāsi – idaṃ dutiyamadhiṭṭhānaṃ.

于金盆中安住时，又决意：“愿大菩提树进入霜雪云胎中而安住。”——此为第二决意。

‘‘Sattame [Pg.69] divase himavalāhakagabbhato oruyha suvaṇṇakaṭāhe patiṭṭhahanto pattehi ca phalehi ca chabbaṇṇaraṃsiyo muñcatū’’ti adhiṭṭhāsi – idaṃ tatiyamadhiṭṭhānaṃ.

“‘愿于第七日，从雪山云胎降下，安立于金釜中时，从叶与果放出六色光芒。’此为第三决意。”

‘‘Thūpārāme dakkhiṇakkhakadhātu cetiyamhi patiṭṭhānadivase yamakapāṭihāriyaṃ karotū’’ti adhiṭṭhāsi – idaṃ catutthaṃ adhiṭṭhānaṃ.

“‘愿于塔园寺(Thūpārāma)塔中安奉右锁骨舍利之日，示现双神变。’此为第四决意。”

Laṅkādīpamhiyeva me doṇamattā dhātuyo mahācetiyamhi patiṭṭhānakāle buddhavesaṃ gahetvā vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ karontū’’ti adhiṭṭhāsi – idaṃ pañcamaṃ adhiṭṭhānanti.

“‘愿我在楞伽岛(Laṅkādīpa)的一多那(doṇa)量舍利，于大塔安奉之时，化现佛陀形相，上升虚空，示现双神变。’此为第五决意。”

Rājā imāni pañca mahāadhiṭṭhānāni sutvā pasannacitto pāṭaliputtato yāva mahābodhi tāva maggaṃ paṭijaggāpetvā suvaṇṇakaṭāhatthāya bahuṃ suvaṇṇaṃ nīharāpesi. Tāvadeva ca rañño cittaṃ ñatvā vissakammadevaputto kammāravaṇṇaṃ nimminitvā purato aṭṭhāsi. Rājā taṃ disvā ‘‘tāta, imaṃ suvaṇṇaṃ gahetvā kaṭāhaṃ karohī’’ti āha. ‘‘Pamāṇaṃ, deva, jānāthā’’ti? ‘‘Tvameva, tāta, ñatvā karohī’’ti. ‘‘Sādhu, deva, karissāmī’’ti suvaṇṇaṃ gahetvā attano ānubhāvena hatthena parimajjitvā suvaṇṇakaṭāhaṃ nimmini navahatthaparikkhepaṃ pañcahatthubbedhaṃ tihatthavikkhambhaṃ aṭṭhaṅgulabahalaṃ hatthisoṇḍappamāṇamukhavaṭṭiṃ. Atha rājā sattayojanāyāmāya tiyojanavitthārāya mahatiyā senāya pāṭaliputtato nikkhamitvā ariyasaṅghamādāya mahābodhisamīpaṃ agamāsi. Senā samussitadhajapaṭākaṃ nānāratanavicittaṃ anekālaṅkārapaamaṇḍitaṃ nānāvidhakusumasamākiṇṇaṃ anekatūriyasaṅghuṭṭhaṃ mahābodhiṃ parikkhipi. Rājā sahassamatte gaṇapāmokkhe mahāthere gahetvā sakalajambudīpe pattābhisekānaṃ rājūnaṃ sahassena attānañca mahābodhiñca parivārāpetvā mahābodhimūle ṭhatvā mahābodhiṃ ullokesi. Mahābodhissa khandhañca dakkhiṇamahāsākhāya catuhatthappamāṇappadesañca ṭhapetvā avasesaṃ adassanaṃ agamāsi.

国王听闻这五大决意后，心生欢喜，便命人从华氏城(Pāṭaliputta)至大菩提树修整道路，并为制作金盆而命人取出大量黄金。就在那时，毗首羯磨天子知晓国王心意，化作金匠形貌，立于其前。国王见他，说道：“贤友，请取此黄金，制成一盆。”他问道：“大王，您可知其尺寸？”国王说：“贤友，你自知其尺寸而为之。”他应道：“善哉，大王，我将照办。”于是取过黄金，以自己的神通力用手抚摸，化现出一个金盆：周长九肘，高五肘，宽三肘，厚八指，盆口边缘如象鼻般粗大。随后，国王率领七由旬长、三由旬宽的庞大军队，从华氏城出发，携圣僧伽一同前往大菩提树处。军队高举旗帜，以各种珍宝和众多饰品庄严，遍撒各色香花，奏响各种乐器，围绕着大菩提树。国王率领一千位僧团领袖大长老，以及全瞻部洲(Jambudīpa)一千位已受灌顶的国王，让自身与大菩提树被围绕，在菩提树下仰望大菩提树。大菩提树唯见树干及南边大枝四肘许之部分，其余皆隐没不见。

Rājā taṃ pāṭihāriyaṃ disvā uppannapītipāmojjo ‘‘ahaṃ, bhante, imaṃ pāṭihāriyaṃ disvā tuṭṭho mahābodhiṃ sakalajambudīparajjena pūjemī’’ti bhikkhusaṅghassa vatvā abhisekaṃ adāsi. Tato pupphagandhādīhi pūjetvā tikkhattuṃ padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditvā uṭṭhāya añjaliṃ paggayha [Pg.70] ṭhatvā saccavacanakiriyāya bodhiṃ gaṇhitukāmo bhūmito yāva mahābodhissa dakkhiṇasākhā tāva uccaṃ katvā ṭhapitassa sabbaratanamayapīṭhassa upari suvaṇṇakaṭāhaṃ ṭhapāpetvā ratanapīṭhaṃ āruyha suvaṇṇatulikaṃ gahetvā manosilāya lekhaṃ katvā ‘‘yadi mahābodhinā laṅkādīpe patiṭṭhātabbaṃ, yadi cāhaṃ buddhasāsane nibbematiko bhaveyyaṃ, mahābodhi sayameva imasmiṃ suvaṇṇakaṭāhe oruyha patiṭṭhātū’’ti saccavacanakiriyamakāsi. Saha saccakiriyāya bodhisākhā manosilāya paricchinnaṭṭhāne chijjitvā gandhakalalapūrassa suvaṇṇakaṭāhassa upari aṭṭhāsi. Tassa ubbedhena dasahattho khandho hoti catuhatthā pañca mahāsākhā pañcahiyeva phalehi paṭimaṇḍitā, khuddakasākhānaṃ pana sahassaṃ. Atha rājā mūlalekhāya upari tivaṅgulappadese aññaṃ lekhaṃ paricchindi. Tato tāvadeva pupphuḷakā hutvā dasa mahāmūlāni nikkhamiṃsu. Puna uparūpari tivaṅgule tivaṅgule aññā nava lekhā paricchindi. Tāhipi dasa dasa pupphuḷakā hutvā navuti mūlāni nikkhamiṃsu. Paṭhamakā dasa mahāmūlā caturaṅgulamattaṃ nikkhantā. Itarepi gavakkhajālasadisaṃ anusibbantā nikkhantā. Ettakaṃ pāṭihāriyaṃ rājā ratanapīṭhamatthake ṭhitoyeva disvā añjaliṃ paggayha mahānādaṃ nadi. Anekāni bhikkhusahassāni sādhukāramakaṃsu. Sakalarājasenā unnādinī ahosi. Celukkhepasatasahassāni pavattayiṃsu. Bhūmaṭṭhakadeve ādiṃ katvā yāva brahmakāyikā devā tāva sādhukāraṃ pavattayiṃsu. Rañño imaṃ pāṭihāriyaṃ passantassa pītiyā nirantaraṃ phuṭasarīrassa añjaliṃ paggahetvā ṭhitasseva mahābodhi mūlasatena suvaṇṇakaṭāhe patiṭṭhāsi. Dasa mahāmūlāni suvaṇṇakaṭāhatalaṃ āhacca aṭṭhaṃsu. Avasesāni navuti khuddakamūlāni anupubbena vaḍḍhanakāni hutvā gandhakalale oruyha ṭhitāni.

国王看见这个奇迹后，心生欢喜与踊跃，对比丘僧团说：“尊者，我见此奇迹，心甚欢喜，我将以瞻部洲之全王国供养大菩提树。”说完便行灌顶礼。然后以花香等供养，右绕三匝，于八处礼敬，起身合掌站立，欲以真实语迎请菩提树。他将一全由珍宝所成之宝座，高举至与大菩提树南枝齐平之处，其上置一金钵，登上宝座，手持金笔，于雄黄上刻画：“若大菩提树当于楞伽岛安立，若我于佛陀教法无丝毫疑虑，愿大菩提树自行降入此金钵中安住。”如是作真实语。真实语方毕，菩提树枝即于雄黄所划之处断裂，安住于充满香泥之金钵之上。其树干高十肘，有五大枝，各长四肘，皆以五果庄严，小枝则有千条。然后国王于最初的刻痕上方三指处，又划一痕。当即生出十个芽苞，十条大根随之长出。复于上方每隔三指，又划九痕。由此亦各生出十个芽苞，九十条根随之长出。最初的十条大根，长约四指。其余诸根则如窗格般交织生长。国王立于宝座之上，见此诸多奇迹，合掌高声赞颂。数千比丘皆称善哉。全军欢声雷动。人们抛掷衣物数十万。从地居天起，乃至梵天界诸天，皆发出善哉之声。国王观看此奇迹时，喜悦不断遍满全身，就在他合掌站立之时，大菩提树即以百根安住于金钵之中。十条大根触及金钵底部而止。其余九十条小根则渐次增长，浸入香泥之中。

Evaṃ suvaṇṇakaṭāhe patiṭṭhitamatte mahābodhimhi mahāpathavī cali. Ākāse devadundubhiyo phaliṃsu. Pabbatānaṃ naccehi devānaṃ sādhukārehi yakkhānaṃ hiṅkārehi asurānaṃ thutijappehi brahmānaṃ apphoṭanehi meghānaṃ gajjitehi catuppadānaṃ ravehi pakkhīnaṃ rutehi sabbatāḷāvacarānaṃ [Pg.71] sakasakapaṭibhānehi pathavītalato yāva brahmalokā tāva ekakolāhalaṃ ekaninnādaṃ ahosi. Pañcasu sākhāsu phalato phalato chabbaṇṇaraṃsiyo nikkhamitvā sakalacakkavāḷaṃ ratanagopānasīvinaddhaṃ viya kurumānā yāva brahmalokā abbhuggacchiṃsu. Taṃ khaṇato ca pana pabhuti satta divasāni mahābodhi himavalāhakagabbhaṃ pavisitvā aṭṭhāsi. Na koci mahābodhiṃ passati. Rājā ratanapīṭhato oruyha satta divasāni mahābodhipūjaṃ kāresi. Sattame divase sabbadisāhi himā ca chabbaṇṇaraṃsiyo ca āvattitvā mahābodhimeva pavisiṃsu. Vigatahimavalāhake vippasanne cakkavāḷagabbhe mahābodhi paripuṇṇakhandhasākhāpasākho pañcaphalapaṭimaṇḍito suvaṇṇakaṭāhe patiṭṭhitova paññāyittha. Rājā mahābodhiṃ disvā tehi pāṭihāriyehi sañjātapītipāmojjo ‘‘sakalajambudīparajjena taruṇamahābodhiṃ pūjessāmī’’ti abhisekaṃ datvā satta divasāni mahābodhiṭṭhāneyeva aṭṭhāsi.

如此，当大菩提树刚安住于金钵中时，大地动摇。空中天鼓鸣响。山岳摇曳，诸天发出善哉之声，夜叉(yakkha)发出吼声，阿修罗诵赞，梵天拍手称庆，云层雷鸣，四足兽类发出吼声，飞禽发出鸣叫，所有乐器皆以各自之妙音，从地面直至梵天界，皆成一片喧哗，一声巨响。五大枝上的果实，皆散发六色光芒，遍照整个轮围世界，犹如以珍宝屋脊装饰，直达梵天界。从那一刻起，大菩提树进入雪云之中，持续七日，无人能见。国王从宝座下来，连续七日供养大菩提树。到了第七日，所有霜雪及六色光芒皆回转，融入大菩提树中。当雪云消散，轮围世界清明时，大菩提树显现出来，枝干繁茂，以五果为庄严，安住于金钵之中。国王见到大菩提树，因这些神变而心生欢喜与愉悦，于是为之举行灌顶，以整个瞻部洲(Jambudīpa)的王权供养这棵幼嫩的大菩提树，并于其所在之处停留了七日。

Mahābodhi pubbakattikapavāraṇādivase sāyanhasamaye paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahi. Tato himagabbhasattāhaṃ abhisekasattāhañca vītināmetvā kāḷapakkhassa uposathadivase rājā ekadivaseneva pāṭaliputtaṃ pavisitvā kattikajuṇhapakkhassa pāṭipadadivase mahābodhiṃ pācīnamahāsālamūle ṭhapesi. Suvaṇṇakaṭāhe patiṭṭhitadivasato sattarasame divase mahābodhissa abhinavaṅkurā pāturahesuṃ. Te disvāpi pasanno rājā puna mahābodhiṃ rajjena pūjento sakalajambudīpābhisekamadāsi. Tadā sumanasāmaṇero kattikapuṇṇamadivase dhātuggahaṇatthaṃ gato mahābodhissa kattikachaṇapūjaṃ addasa. Evaṃ mahābodhimaṇḍato ānetvā pāṭaliputte ṭhapitaṃ mahābodhiṃ sandhāya āha – ‘‘tena hi, amma, mahābodhiṃ gahetvā gacchāhī’’ti. Sā ‘‘sādhū’’ti sampaṭicchi.

大菩提树于与前迦提宿相应的自恣日傍晚时分，首次安住于金钵之中。此后，经过雪云七日及灌顶七日，于黑半月布萨日，国王仅用一日便进入华氏城(Pāṭaliputta)，于迦提月白半月第一日，将大菩提树安立于东大娑罗树下。自安住金钵之日起第十七日，大菩提树显现新芽。国王见此亦心生欢喜，再次以王权供养大菩提树，并将全瞻部洲(Jambudīpa)作为灌顶供养而献上。当时，须摩那沙弥(Sumanasāmaṇera)为迎取舍利，于迦提月满月日前往，见到了对大菩提树的迦提月庆典供养。于是，就从大菩提道场迎来、安奉于华氏城的大菩提树之事，他说道：“那么，尊母，请带着大菩提树去吧。”她应诺道：“善哉。”

Rājā mahābodhirakkhaṇatthāya aṭṭhārasa devatākulāni, aṭṭha amaccakulāni, aṭṭha brāhmaṇakulāni, aṭṭha kuṭumbiyakulāni, aṭṭha gopakakulāni, aṭṭha taracchakulāni, aṭṭha ca kāliṅgakulāni datvā udakasiñcanatthāya ca aṭṭha suvaṇṇaghaṭe, aṭṭha ca rajataghaṭe datvā iminā parivārena mahābodhiṃ [Pg.72] gaṅgāya nāvaṃ āropetvā sayampi nagarato nikkhamitvā vijjhāṭaviṃ samatikkamma anupubbena sattahi divasehi tāmalittiṃ anuppatto. Antarāmagge devanāgamanussā uḷāraṃ mahābodhipūjaṃ akaṃsu. Rājāpi samuddatīre satta divasāni mahābodhiṃ ṭhapetvā sakalajambudīpamahārajjaṃ adāsi. Idamassa tatiyaṃ jambudīparajjasampadānaṃ hoti.

国王为守护大菩提树，赐予十八天神家族、八大臣家族、八婆罗门家族、八长者家族、八牧牛人家族、八塔拉查家族及八迦陵伽(Kāliṅga)家族；为灌水之用，又赐予八金瓶与八银瓶。国王以此随从，将大菩提树置于恒河之船上，亲自从城中出发，穿越频陀山林(Vijjhaṭavi)，次第于七日内抵达多摩梨帝(Tāmalitti)。途中，天、龙、人皆对大菩提树作盛大供养。国王亦于海边安置大菩提树七日，并献上全瞻部洲(Jambudīpa)的大王权。此乃其第三次善施瞻部洲王权之举。

Evaṃ mahārajjena pūjetvā māgasiramāsassa paṭhamapāṭipadadivase asoko dhammarājā mahābodhiṃ ukkhipitvā galappamāṇaṃ udakaṃ oruyha nāvāyaṃ patiṭṭhāpetvā saṅghamittattherimpi saparivāraṃ nāvaṃ āropetvā ariṭṭhaṃ amaccaṃ etadavoca – ‘‘ahaṃ, tāta, mahābodhiṃ tikkhattuṃ sakalajambudīparajjena pūjetvā galappamāṇaṃ udakaṃ oruyha mama sahāyakassa pesesiṃ, sopi evameva mahābodhiṃ pūjetū’’ti. Evaṃ sahāyakassa sāsanaṃ datvā ‘‘gacchati vatare, dasabalassa sarasaraṃsijālaṃ vimuñcanto mahābodhirukkho’’ti vanditvā añjaliṃ paggahetvā assūni pavattayamāno aṭṭhāsi. Sāpi kho mahābodhisamārūḷhā nāvā passato passato mahārājassa mahāsamuddatalaṃ pakkhantā. Mahāsamuddepi samantā yojanaṃ vīciyo vūpasantā; pañca vaṇṇāni padumāni pupphitāni; antalikkhe dibbāni tūriyāni pavajjiṃsu; ākāse jalajathalajarukkhādisannissitāhi devatāhi pavattitā ativiya uḷārā pūjā ahosi. Saṅghamittattherīpi supaṇṇarūpena mahāsamudde nāgakulāni santāsesi. Te ca utrastarūpā nāgā āgantvā taṃ vibhūtiṃ passitvā theriṃ yācitvā mahābodhiṃ nāgabhavanaṃ atiharitvā satta divasāni nāgarajjena pūjetvā puna nāvāyaṃ patiṭṭhāpesuṃ. Taṃdivasameva nāvā jambukolapaṭṭanaṃ agamāsi. Asokamahārājāpi mahābodhiviyogadukkhito kanditvā roditvā yāva dassanavisayaṃ oloketvā paṭinivatti.

如是，阿育(Asoka)法王以大王之威德供养后，于摩伽尸罗月(Māgasiramāsa)首日，捧起大菩提树，涉入齐颈深的水中，将其安奉于船上，并让僧伽蜜多(Saṅghamittā)长老尼及其随从也登上船。他对其大臣阿利吒(Ariṭṭha)说：“贤卿，我曾三次以整个瞻部洲(Jambudīpa)的王权供养大菩提树，如今涉入齐颈深的水中，将其送往我的盟友处。愿他也如是供养大菩提树。”如是嘱咐盟友后，他顶礼道：“放射十力者精华光辉的大菩提树，竟要离去了！”他举起合十的双手，任由泪水流淌，伫立原地。载有大菩提树的圣船，就在大王的注视下，驶入了汪洋大海。大海上，方圆一由旬内的波涛皆已平息；五色莲花绽放；天空中天界的乐音鸣响；栖于水、陆、树木等处的天神们举行了极为盛大的供养。僧伽蜜多长老尼也化现金翅鸟之形，威慑大海中的龙族。那些受惊的龙族前来，见到此等威严，便向长老尼恳求，将大菩提树迎请至龙宫，以龙王之威德供养了七日，然后又将其安放回船上。当日，圣船即抵达瞻部港(Jambukolapaṭṭana)。阿育大王也因与大菩提树分离而悲痛，哭泣悲号，目送其远去，直至消失于视野，方才返回。

Devānampiyatisso mahārājāpi kho sumanasāmaṇerassa vacanena māgasiramāsassa paṭhamapāṭipadadivasato pabhuti uttaradvārato paṭṭhāya yāva jambukolapaṭṭanaṃ tāva maggaṃ sodhāpetvā alaṅkārāpetvā nagarato nikkhamanadivase uttaradvārasamīpe samuddasālavatthusmiṃ ṭhitoyeva tāya vibhūtiyā mahāsamudde āgacchantaṃyeva mahābodhiṃ therassa [Pg.73] ānubhāvena disvā tuṭṭhamānaso nikkhamitvā sabbaṃ maggaṃ pañcavaṇṇehi pupphehi okirāpento antarantare pupphaagghiyāni ṭhapento ekāheneva jambukolapaṭṭanaṃ gantvā sabbatāḷāvacaraparivuto pupphadhūmagandhavāsādīhi pūjayamāno galappamāṇaṃ udakaṃ oruyha ‘‘āgato vatare, dasabalassa sarasaraṃsijālavissajjanako mahābodhirukkho’’ti pasannacitto mahābodhiṃ ukkhipitvā uttamaṅge sirasmiṃ patiṭṭhāpetvā mahābodhiṃ parivāretvā āgatehi soḷasahi jātisampannakulehi saddhiṃ samuddato paccuttaritvā samuddatīre mahābodhiṃ ṭhapetvā tīṇi divasāni sakalatambapaṇṇidīparajjena pūjesi, soḷasannaṃ jātisampannakulānaṃ rajjaṃ vicāresi. Atha catutthe divase mahābodhiṃ ādāya uḷāraṃ pūjaṃ kurumāno anupubbena anurādhapuraṃ sampatto. Anurādhapurepi mahāsakkāraṃ katvā cātuddasīdivase vaḍḍhamānakacchāyāya mahābodhiṃ uttaradvārena pavesetvā nagaramajjhena atiharanto dakkhiṇadvārena nikkhamitvā dakkhiṇadvārato pañcadhanusatike ṭhāne yattha amhākaṃ sammāsambuddho nirodhasamāpattiṃ samāpajjitvā nisīdi, purimakā ca tayo sammāsambuddhā samāpattiṃ appetvā nisīdiṃsu, yattha kakusandhassa bhagavato mahāsirīsabodhi, konāgamanassa bhagavato udumbarabodhi, kassapasammāsambuddhassa ca nigrodhabodhi patiṭṭhāsi, tasmiṃ mahāmeghavanuyyānassa tilakabhūte sumanasāmaṇerassa vacanena paṭhamameva katabhūmiparikamme rājavatthudvārakoṭṭhakaṭṭhāne mahābodhiṃ patiṭṭhāpesi.

天爱帝须(Devānampiyatissa)大王亦遵从苏摩那(Sumana)沙弥之言，从摩伽尸罗月(Māgasiramāsa)第一日起，自北门始，直至瞻部港(Jambukolapaṭṭana)，命人清扫并装饰道路。出城之日，王以其威仪，立于北门附近的海娑罗地(Samuddasālavatthu)，借长老之威神力，看见正渡海而来的大菩提树，心生欢喜。他出城后，命人于全路遍撒五色花，并沿途设置花塔，仅一日便抵达瞻部港。在众乐师的环绕下，他以花、香、涂香等供养，涉入深及颈项之水中，心怀净信道：“啊！十力者放射精华光芒的大菩提树来了！”他将大菩提树举起，顶戴于头，与护持大菩提树而来的十六个出身高贵的家族一同从海中上岸。他将大菩提树安放在海边，以整个铜鍱洲(Tambapaṇṇidīpa)的王权供养了三日，并将王国托付给十六个出身高贵的家族管理。其后，于第四日，他迎请大菩提树，一路举行盛大供养，次第抵达阿努拉德普勒(Anurādhapura)。在阿努拉德普勒亦举行盛大供养后，于第十四日的下午，从北门迎入大菩提树，经由城市中心，再从南门而出，行至南门外五百弓之处。此地乃我等正自觉者曾入灭尽定而坐之处，过去三位正自觉者亦曾于此入定而坐；此地亦是拘留孙(Kakusandha)世尊的大尸利沙(Sirīsa)菩提树、拘那含(Konāgamana)世尊的优昙婆罗(Udumbara)菩提树及迦叶(Kassapa)正自觉者的尼拘律(Nigrodha)菩提树安立之处。他便在这大云林(Mahāmeghavana)犹如庄严饰之处，一处遵照苏摩那沙弥之言而预先平整好的王家园林门楼之地，安立了大菩提树。

Kathaṃ? Tāni kira bodhiṃ parivāretvā āgatāni soḷasa jātisampannakulāni rājavesaṃ gaṇhiṃsu. Rājā dovārikavesaṃ gaṇhi. Soḷasa kulāni mahābodhiṃ gahetvā oropayiṃsu. Mahābodhi tesaṃ hatthato muttasamanantarameva asītihatthappamāṇaṃ vehāsaṃ abbhuggantvā chabbaṇṇaraṃsiyo muñci. Raṃsiyo sakaladīpaṃ pattharitvā upari brahmalokaṃ āhacca aṭṭhaṃsu. Mahābodhipāṭihāriyaṃ disvā sañjātappasādāni dasapurisasahassāni anupubbavipassanaṃ paṭṭhapetvā arahattaṃ patvā pabbajiṃsu. Yāva sūriyatthaṅgamā mahābodhi antalikkhe aṭṭhāsi. Atthaṅgamite pana sūriye rohiṇinakkhattena pathaviyaṃ patiṭṭhāsi. Saha bodhipatiṭṭhānā udakapariyantaṃ katvā mahāpathavī akampi. Patiṭṭhahitvā ca pana mahābodhi satta divasāni himagabbhe sannisīdi. Lokassa adassanaṃ agamāsi. Sattame [Pg.74] divase vigatavalāhakaṃ nabhaṃ ahosi. Chabbaṇṇaraṃsiyo jalantā vipphurantā nicchariṃsu. Mahābodhissa khandho ca sākhāyo ca pattāni ca pañca phalāni ca dassiṃsu. Mahindatthero ca saṅghamittattherī ca rājā ca saparivārā mahābodhiṭṭhānameva agamaṃsu. Yebhuyyena ca sabbe dīpavāsino sannipatiṃsu. Tesaṃ passantānaṃyeva uttarasākhato ekaṃ phalaṃ paccitvā sākhato mucci. Thero hatthaṃ upanāmesi. Phalaṃ therassa hatthe patiṭṭhāsi. Taṃ thero ‘‘ropaya, mahārājā’’ti rañño adāsi. Rājā gahetvā suvaṇṇakaṭāhe madhurapaṃsuṃ ākiritvā gandhakalalaṃ pūretvā ropetvā mahābodhiāsannaṭṭhāne ṭhapesi. Sabbesaṃ passantānaṃyeva catuhatthappamāṇā aṭṭha taruṇabodhirukkhā uṭṭhahiṃsu. Rājā taṃ acchariyaṃ disvā aṭṭha taruṇabodhirukkhe setacchattena pūjetvā abhisekaṃ adāsi. Tato ekaṃ bodhirukkhaṃ āgamanakāle mahābodhinā paṭhamapatiṭṭhitokāse jambukolapaṭṭane ropayiṃsu, ekaṃ tavakkabrāhmaṇassa gāmadvāre, ekaṃ thūpārāme, ekaṃ issaranimmānavihāre, ekaṃ paṭhamacetiyaṭṭhāne, ekaṃ cetiyapabbate, ekaṃ rohaṇajanapadamhi kājaragāme, ekaṃ rohaṇajanapadamhiyeva candanagāme. Itaresaṃ catunnaṃ phalānaṃ bījehi jāte dvattiṃsa bodhitaruṇe yojaniyaārāmesu patiṭṭhāpesuṃ.

如何？据说，那十六个围绕菩提树而来的高贵家族，穿上王者的服饰。国王则穿上守门人的服饰。十六个家族扶着大菩提树降下。大菩提树刚从他们手中脱离，便立即升至八十肘高的空中，放射出六色光芒。光芒遍照全岛，上达梵天界。目睹大菩提树的神变，一万名男子生起净信，依次修习毘婆舍那，证得阿罗汉果后出家。大菩提树停留在空中，直到日落。日落后，于罗希尼(Rohiṇī)星宿出现时，菩提树才安立于地。随着菩提树的安立，大地乃至水际皆震动。安立之后，大菩提树于雾幔中安住七日，世人无法得见。第七日，天空无云，六色光芒闪耀、四射而出。大菩提树的树干、树枝、树叶及五颗果实都显现出来。摩哂陀(Mahinda)长老、僧伽蜜多(Saṅghamittā)长老尼、国王及其随从皆前往大菩提树安立之处。岛上居民也大多聚集而来。就在他们注视之时，北枝上的一颗果实成熟后从枝上脱落。长老伸出手，果实便安立于长老手中。长老对国王说：“大王，请种植它。”便将果实交予国王。国王接过后，在金钵中填入香甜的土，注满香泥，种植之后，置于大菩提树附近。就在众人注视之时，八棵四肘高的菩提树苗长了出来。国王见到此等奇事，便以白伞供养此八棵菩提树苗，并为之举行灌顶仪式。之后，他们将其中一棵菩提树，种植于前来时大菩提树最初安立之处——瞻部港(Jambukola)；一棵种植于陀瓦迦(Tavakka)婆罗门村的村口；一棵种植于塔园寺(Thūpārāma)；一棵种植于自在天造寺(Issaranimmānavihāra)；一棵种植于第一塔处(Paṭhamacetiyaṭṭhāna)；一棵种植于支提山(Cetiyapabbata)；一棵种植于卢诃那(Rohaṇa)国度的迦贾罗村(Kājaragāma)；另一棵也种植于卢诃那国度的旃檀村(Candanagāma)。由其余四颗果实的种子所长出的三十二棵菩提树苗，则被种植于一由旬范围内的各个寺院中。

Evaṃ puttanattuparamparāya samantā dīpavāsīnaṃ hitāya sukhāya patiṭṭhite dasabalassa dhammadhajabhūte mahābodhimhi anuḷā devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehīti mātugāmasahassena saddhiṃ saṅghamittattheriyā santike pabbajitvā nacirasseva saparivārā arahatte patiṭṭhāsi. Ariṭṭhopi kho rañño bhāgineyyo pañcahi purisasatehi saddhiṃ therassa santike pabbajitvā nacirasseva saparivāro arahatte patiṭṭhāsi.

如此，为子孙后代及全岛居民的利益安乐，作为十力者法幢的大菩提树被安立之后，阿努拉(Anuḷā)王后与五百名少女及五百名宫女，共一千名女性，在僧伽蜜多(Saṅghamittā)长老尼处出家，不久即与眷属们证得阿罗汉果。国王的外甥阿里吒(Ariṭṭha)也与五百名男子一同在长老处出家，不久后即与随从们一同证得阿罗汉果。

Athekadivasaṃ rājā mahābodhiṃ vanditvā therena saddhiṃ thūpārāmaṃ gacchati. Tassa lohapāsādaṭṭhānaṃ sampattassa purisā pupphāni abhihariṃsu. Rājā therassa pupphāni adāsi. Thero pupphehi lohapāsādaṭṭhānaṃ pūjesi. Pupphesu bhūmiyaṃ patitamattesu mahābhūmicālo ahosi. Rājā ‘‘kasmā, bhante, bhūmi calitā’’ti pucchi. ‘‘Ismiṃ, mahārāja, okāse saṅghassa anāgate uposathāgāraṃ bhavissati, tassetaṃ pubbanimitta’’nti.

后来有一天，国王礼拜大菩提树后，与长老一同前往塔园寺(Thūpārāma)。当他抵达铜殿(Lohapāsāda)的所在地时，人们献上了鲜花。国王将鲜花献给长老。长老用鲜花供养了那片地方。就在鲜花落于地面之时，发生了大地震。国王问道：“尊者，大地为何动摇？”长老答道：“大王，在此处，未来将有僧团的布萨(uposatha)堂，此即其前兆。”

Rājā [Pg.75] puna therena saddhiṃ gacchanto ambaṅgaṇaṭṭhānaṃ patto. Tatthassa vaṇṇagandhasampannaṃ atimadhurarasaṃ ekaṃ ambapakkaṃ āharīyittha. Rājā taṃ therassa paribhogatthāya adāsi. Thero tattheva paribhuñjitvā ‘‘idaṃ ettheva ropethā’’ti āha. Rājā taṃ ambaṭṭhiṃ gahetvā tattheva ropetvā udakaṃ āsiñci. Saha ambabījaropanena pathavī akampi. Rājā ‘‘kasmā, bhante, pathavī kampitthā’’ti pucchi. ‘‘Imasmiṃ, mahārāja, okāse saṅghassa anāgate ‘ambaṅgaṇaṃ’ nāma sannipātaṭṭhānaṃ bhavissati, tassetaṃ pubbanimitta’’nti.

国王又与长老同行，来到芒果园(Ambaṅgaṇa)之地。在那里，有人为他献上一个色香具足、味极甘甜的熟芒果。国王将之献给长老食用。长老当场食用后说：“请将此核种于此处。”国王便拿起那个芒果核，就在那里种下并浇了水。芒果核刚一种下，大地便震动了。国王问道：“尊者，大地为何震动？”长老答道：“大王，在此处，未来将有僧团名为‘芒果园(Ambaṅgaṇa)’的集会处，此即其前兆。”

Rājā tattha aṭṭha pupphamuṭṭhiyo okiritvā vanditvā puna therena saddhiṃ gacchanto mahācetiyaṭṭhānaṃ patto. Tatthassa purisā campakapupphāni abhihariṃsu. Tāni rājā therassa adāsi. Thero mahācetiyaṭṭhānaṃ pupphehi pūjetvā vandi. Tāvadeva mahāpathavī saṅkampi. Rājā ‘‘kasmā, bhante, pathavī kampitthā’’ti pucchi. ‘‘Imasmiṃ, mahārāja, okāse anāgate buddhassa bhagavato asadiso mahāthūpo bhavissati, tassetaṃ pubbanimitta’’nti. ‘‘Ahameva karomi, bhante’’ti. ‘‘Alaṃ, mahārāja, tumhākaṃ aññaṃ bahukammaṃ atthi, tumhākaṃ pana nattā duṭṭhagāmaṇī abhayo nāma kāressatī’’ti. Atha rājā ‘‘sace, bhante, mayhaṃ nattā karissati, kataṃyeva mayā’’ti dvādasahatthaṃ pāsāṇatthambhaṃ āharāpetvā ‘‘devānampiyatissassa rañño nattā duṭṭhagāmaṇī abhayo nāma imasmiṃ padese thūpaṃ karotū’’ti akkharāni likhāpetvā patiṭṭhāpetvā vanditvā theraṃ pucchi – ‘‘patiṭṭhitaṃ nu kho, bhante, tambapaṇṇidīpe sāsana’’nti? ‘‘Patiṭṭhitaṃ, mahārāja, sāsanaṃ; mūlāni panassa na tāva otarantī’’ti. ‘‘Kadā pana, bhante mūlāni otiṇṇāni nāma bhavissantī’’ti? ‘‘Yadā, mahārāja, tambapaṇṇidīpakānaṃ mātāpitūnaṃ tambapaṇṇidīpe jāto dārako tambapaṇṇidīpe pabbajitvā tambapaṇṇidīpamhiyeva vinayaṃ uggahetvā tambapaṇṇidīpe vācessati, tadā sāsanassa mūlāni otiṇṇāni nāma bhavissantī’’ti. ‘‘Atthi pana, bhante, ediso bhikkhū’’ti? ‘‘Atthi, mahārāja, mahāariṭṭho bhikkhu paṭibalo etasmiṃ kamme’’ti. ‘‘Mayā ettha, bhante, kiṃ kattabba’’nti? ‘‘Maṇḍapaṃ, mahārāja, kātuṃ vaṭṭatī’’ti. ‘‘Sādhu, bhante’’ti rājā meghavaṇṇābhayassa amaccassa pariveṇaṭṭhāne mahāsaṅgītikāle ajātasattumahārājena katamaṇḍapappakāraṃ rājānubhāvena maṇḍapaṃ kāretvā sabbatāḷāvacare sakasakasippesu payojetvā ‘‘sāsanassa mūlāni otarantāni [Pg.76] passissāmī’’ti anekapurisasahassaparivuto thūpārāmaṃ anuppatto.

国王在那里撒下八捧花，礼拜后又与长老同行，来到大塔将建之处。他的随从献上瞻波迦花(campakapupphāni)，国王将之供养长老。长老以花供养大塔将建之处后礼拜。随即大地剧烈震动。国王问：“大德，为何大地震动？”长老答：“大王，在此处，未来将有一座世尊无与伦比之大塔，此为其前兆。”国王说：“大德，我来建造吧。”长老说：“大王，不必了，您尚有诸多要务。您的孙子，名为杜吒伽摩尼·无畏(Duṭṭhagāmaṇī Abhaya)者，将使之建成。”国王说：“大德，若我的孙子建造，就等同我已建造了。”于是命人运来十二肘高的石柱，并于其上刻字：“天爱帝须王之孙，杜吒伽摩尼·无畏王，当于此地建造佛塔。”石柱竖立完毕，国王礼拜后问长老：“大德，教法是否已在铜鍱洲(Tambapaṇṇidīpa)确立？”长老答：“大王，教法已确立，然其根基尚未深植。”国王问：“大德，何时方可说其根基已深植？”长老说：“大王，当一位由铜鍱洲父母所生、于铜鍱洲出生的孩子，于铜鍱洲出家，在铜鍱洲学习律藏，并于铜鍱洲传授律藏时，那时方可说教法根基已深植。”国王问：“大德，有这样的比丘吗？”长老答：“有，大王，大阿利吒(Mahāariṭṭha)比丘堪任此事。”国王问：“大德，我在此处应作何事？”长老说：“大王，应当建造一座殿堂。”国王说：“善哉，大德。”于是，国王在梅伽瓦那·阿巴耶(Meghavaṇṇābhaya)大臣的学院之地，依照阿闍世王于大结集时所建殿堂的样式，以王家威势命人建造了一座殿堂，并召集各领域的工匠，心想：“我将亲见教法根基深植。”于是率领数千随从抵达塔园寺。

Tena kho pana samayena thūpārāme aṭṭhasaṭṭhi bhikkhusahassāni sannipatiṃsu. Mahāmahindattherassa āsanaṃ dakkhiṇābhimukhaṃ paññattaṃ hoti. Mahāariṭṭhattherassa dhammāsanaṃ uttarābhimukhaṃ paññattaṃ hoti. Atha kho mahāariṭṭhatthero mahindattherena ajjhiṭṭho attano anurūpena pattānukkamena dhammāsane nisīdi. Mahindattherapamukhā aṭṭhasaṭṭhi mahātherā dhammāsanaṃ parivāretvā nisīdiṃsu. Raññopi kaniṭṭhabhātā mattābhayatthero nāma ‘‘dhuraggāho hutvā vinayaṃ uggaṇhissāmī’’ti pañcahi bhikkhusatehi saddhiṃ mahāariṭṭhattherassa dhammāsanameva parivāretvā nisīdi. Avasesāpi bhikkhū sarājikā ca parisā attano attano pattāsane nisīdiṃsu.

尔时，于塔园寺，有六万八千比丘集会。摩哂陀长老之座朝南而设，大阿梨吒(Mahāariṭṭha)长老之法座朝北而设。时，大阿梨吒长老应摩哂陀长老之请，依其相应之次第，于法座就座。以摩哂陀长老为首之六十八位大长老，围绕法座而坐。国王之弟，名末多阿跋耶(Mattābhaya)长老，思惟：“我当为栋梁，学习律藏。”遂与五百比丘，一同围绕大阿梨吒长老之法座而坐。其余比丘，及国王与会众，亦各就其座。

Athāyasmā mahāariṭṭhatthero tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūleti vinayanidānaṃ abhāsi. Bhāsite ca panāyasmatā ariṭṭhattherena vinayanidāne ākāsaṃ mahāviravaṃ ravi. Akālavijjulatā nicchariṃsu. Devatā sādhukāraṃ adaṃsu. Mahāpathavī udakapariyantaṃ katvā saṅkampi. Evaṃ anekesu pāṭihāriyesu vattamānesu āyasmā ariṭṭhatthero mahāmahindapamukhehi aṭṭhasaṭṭhiyā paccekagaṇīhi khīṇāsavamahātherehi tadaññehi ca aṭṭhasaṭṭhibhikkhusahassehi parivuto paṭhamakattikapavāraṇādivase thūpārāmavihāramajjhe satthu karuṇāguṇadīpakaṃ bhagavato anusiṭṭhikarānaṃ kāyakammavacīkammavipphanditavinayanaṃ vinayapiṭakaṃ pakāsesi. Pakāsetvā ca yāvatāyukaṃ tiṭṭhamāno bahūnaṃ vācetvā bahūnaṃ hadaye patiṭṭhāpetvā anupādisesāya nibbānadhātuyā parinibbāyi. Tepi kho mahāmahindappamukhā tasmiṃ samāgame –

尔后，具寿大阿梨吒(Mahāariṭṭha)长老诵念《律藏缘起》：“尔时，佛陀世尊住于维兰迦(Verañjā)的那勒儒布基曼达(Naḷerupucimanda)树下。”当具寿阿梨吒长老诵念《律藏缘起》时，空中发出巨响，非时电光闪现，诸天神称念善哉，大地乃至水际皆为震动。于此众多瑞相显现之时，具寿阿梨吒长老，在以摩哂陀长老为首、六十八位各为部众主之漏尽大长老，以及其余六万八千位比丘的围绕下，于迦底迦月(Kattika)第一个自恣日，在塔园寺中央，开演了《律藏》。此藏能彰显导师之慈悲功德，能调伏世尊教诫奉行者之身、语二业躁动。开演之后，长老住世尽其寿量，教授众多弟子，令法存于众人心中，而后以无余依涅槃界般涅槃。彼摩哂陀长老等与会大众亦——

‘‘Aṭṭhasaṭṭhi mahātherā, dhuraggāhā samāgatā;

Paccekagaṇino sabbe, dhammarājassa sāvakā.

六十八位大长老，荷担重任而齐集；彼等皆各为众首，乃法王之声闻。

‘‘Khīṇāsavā vasippattā, tevijjā iddhikovidā;

Uttamatthamabhiññāya, anusāsiṃsu rājino.

彼等漏尽得自在，具足三明，善于神通；以胜智了达胜义后，教诫君王。

‘‘Ālokaṃ dassayitvāna, obhāsetvā mahiṃ imaṃ;

Jalitvā aggikkhandhāva, nibbāyiṃsu mahesayo’’.

示现光明，照耀此大地；彼大仙们如炽盛火聚般燃烧后，入于般涅槃。

Tesaṃ [Pg.77] parinibbānato aparabhāge aññepi tesaṃ therānaṃ antevāsikā tissadattakāḷasumana-dīghasumanādayo ca mahāariṭṭhattherassa antevāsikā, antevāsikānaṃ antevāsikā cāti evaṃ pubbe vuttappakārā ācariyaparamparā imaṃ vinayapiṭakaṃ yāvajjatanā ānesuṃ. Tena vuttaṃ –

彼等般涅槃之后，其诸长老之其他弟子，如帝萨达多(Tissadatta)、迦罗须摩那(Kāḷasumana)、长须摩那(Dīghasumana)等，以及大阿利吒(Mahāariṭṭha)长老之弟子，与彼等弟子之弟子，如是，如前所述的师资传承，将此《律藏》传承至今。是故说：

‘‘Tatiyasaṅgahato pana uddhaṃ imaṃ dīpaṃ mahindādīhi ābhataṃ, mahindato uggahetvā kañci kālaṃ ariṭṭhattherādīhi ābhataṃ, tato yāvajjatanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhata’’nti.

“自第三次结集后，此（教法）由摩哂陀(Mahinda)等人带来此岛；从摩哂陀处学习后，由阿利吒(Ariṭṭha)长老等人传持了一段时间；自彼时起直至今日，则由他们弟子的师资传承所传持。”

Kattha patiṭṭhitanti? Yesaṃ pāḷito ca atthato ca anūnaṃ vattati, maṇighaṭe pakkhittatelamiva īsakampi na paggharati, evarūpesu adhimattasati-gati-dhiti-mantesu lajjīsu kukkuccakesu sikkhākāmesu puggalesu patiṭṭhitanti veditabbaṃ. Tasmā vinayapatiṭṭhāpanatthaṃ vinayapariyattiyā ānisaṃsaṃ sallakkhetvā sikkhākāmena bhikkhunā vinayo pariyāpuṇitabbo.

安立于何处？当知，安立于此等个人中：其经与义完整无缺，犹如置于宝瓶之油，丝毫不漏；彼等具足卓越之念、慧、精进，有惭、有愧、乐于学处。是故，为令毗奈耶住立，乐于学处的比丘，在审虑学习毗奈耶的利益后，应当学习毗奈耶。

Tatrāyaṃ vinayapariyattiyā ānisaṃso – vinayapariyattikusalo hi puggalo sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mātāpituṭṭhāniyo hoti, tadāyattā hi nesaṃ pabbajjā upasampadā vattānuvattapaṭipatti ācāragocarakusalatā. Api cassa vinayapariyattiṃ nissāya attano sīlakkhandho sugutto hoti surakkhito; kukkuccapakatānaṃ bhikkhūnaṃ paṭisaraṇaṃ hoti; visārado saṅghamajjhe voharati; paccatthike sahadhammena suniggahitaṃ niggaṇhāti; saddhammaṭṭhitiyā paṭipanno hoti. Tenāha bhagavā – ‘‘pañcime, bhikkhave, ānisaṃsā vinayadhare puggale; attano sīlakkhandho sugutto hoti surakkhito…pe… saddhammaṭṭhitiyā paṭipanno hotī’’ti (pari. 325).

于此，是学习律藏的功德：精通律藏之人，对于在教法中获得信心的良家子而言，犹如父母，因为他们的出家、受具足戒、履行诸务、行仪与行处善巧，皆依赖于此人。再者，依于学习律藏，其自身的戒蕴得以善护善防；能成为追悔比丘的皈依处；于僧团中言说无畏；能以正法善伏敌对者；为令正法久住而行道。是故，世尊说：“诸比丘，持律者有此五种功德：其自身的戒蕴得以善护善防……为令正法久住而行道。”(律藏·附随, 325)

Ye cāpi saṃvaramūlakā kusalā dhammā vuttā bhagavatā, vinayadharo puggalo tesaṃ dāyādo; vinayamūlakattā tesaṃ dhammānaṃ. Vuttampi hetaṃ bhagavatā – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya[Pg.78], vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya. Etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ – yadidaṃ anupādācittassa vimokkho’’ti (pari. 366). Tasmā vinayapariyattiyā āyogo karaṇīyoti.

凡是世尊所说以律仪为根本的善法，持律者都是这些善法的继承人；因为这些善法以律为根本。世尊也说过：“律为防护，防护为无悔，无悔为喜悦，喜悦为喜，喜为轻安，轻安为乐，乐为定，定为如实知见，如实知见为厌离，厌离为离贪，离贪为解脱，解脱为解脱知见，解脱知见为无取般涅槃。说法为此，商议为此，依止为此，听闻为此——即是无取著之心解脱。”（律藏·附随, 366）因此，应当努力学习律藏。

Ettāvatā ca yā sā vinayasaṃvaṇṇanatthaṃ mātikā ṭhapitā tattha –

至此，在为阐释律藏而设立的纲要中——

‘‘Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitaṃ cetametaṃ, vatvā vidhiṃ tato’’ti.

“由谁所说，何时，何故；由谁受持，由谁传来；此法安住于何处，说此之后，再述其方法。”

Imissā tāva gāthāya attho pakāsito vinayassa ca bāhiranidānavaṇṇanā yathādhippāyaṃ saṃvaṇṇitā hotīti.

此偈之义已明示，律之外缘释义亦已随意乐解说完毕。

Tatiyasaṅgītikathā niṭṭhitā.

第三次结集论述终。

Bāhiranidānakathā niṭṭhitā.

外缘论述终。

Verañjakaṇḍavaṇṇanā

维兰迦篇释义

1. Idāni [Pg.79]

1. 现在

‘‘Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇana’’nti.

我将以种种方式，开示“尔时”等文之义，造作此《律义释》。

Vuttattā tena samayena buddho bhagavātiādīnaṃ atthavaṇṇanaṃ karissāmi. Seyyathidaṃ – tenāti aniyamaniddesavacanaṃ. Tassa sarūpena avuttenapi aparabhāge atthato siddhena yenāti iminā vacanena paṭiniddeso kātabbo. Aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho. Tasmā yena samayena so parivitakko udapādi, tena samayena buddho bhagavā verañjāyaṃ viharatīti evamettha sambandho veditabbo. Ayañhi sabbasmimpi vinaye yutti, yadidaṃ yattha yattha ‘‘tenā’’ti vuccati tattha tattha pubbe vā pacchā vā atthato siddhena ‘‘yenā’’ti iminā vacanena paṭiniddeso kātabboti.

如前所说，我将作“尔时，佛世尊……”等句的义释。亦即：“尔时”（tena）是不定指示词。其所指虽未由其（词语）形式说明，但之后应由义理上成立的“yena”一词来对应指明。盖因后文，具寿舍利弗请求制定学处之因的思惟已成立。是故，当知此处关联如下：“于彼思惟生起之时（yena samayena），于尔时（tena samayena），佛世尊住于维兰迦。”此实为一切律中的正理，即：凡说“尔时”（tena）之处，皆应由前文或后文义理上成立的“yena”一词来对应指明。

Tatridaṃ mukhamattanidassanaṃ – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi, yena sudinno methunaṃ dhammaṃ paṭisevi; yasmā paṭisevi, tasmā paññapessāmī’’ti vuttaṃ hoti. Evaṃ tāva pubbe atthato siddhena yenāti iminā vacanena paṭiniddeso yujjati. Tena samayena buddho bhagavā rājagahe viharati, yena samayena dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyīti evaṃ pacchā atthato siddhena yenāti iminā vacanena paṭiniddeso yujjatīti vutto tenāti vacanassa attho. Samayenāti ettha pana samayasaddo tāva –

此为略示其端：“诸比丘，我将因此为比丘们制定学处，是由于苏定那行了淫欲法；因为他行了此法，所以我将制定学处。”此即其义。如是，首先由前文义理上成立的“yena”一词来对应指明是合理的。又如：“尔时，佛世尊住于王舍城，于其时，陶工之子达尼亚盗取了国王的木材。”如是，由后文义理上成立的“yena”一词来对应指明亦是合理的。以上是“尔时”（tena）一词之义。至于“samayena”（于其时）一词，其中的“samaya”（时）一词，则……

Samavāye khaṇe kāle, samūhe hetu-diṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

和合、刹那、时节，集合、原因、见解，获得、舍弃与通达，（此词义）亦可见。

Tathā hissa – ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evamādīsu khaṇo. ‘‘Uṇhasamayo [Pg.80] pariḷāhasamayo’’ti (pāci. 358) evamādīsu kālo. ‘‘Mahāsamayo pavanasmi’’nti evamādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti (ma. ni. 2.135) evamādīsu hetu. ‘‘Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’ti (ma. ni. 2.260) evamādīsu diṭṭhi.

诚然，于此词——在“或许我们明天也能在考量时分与因缘后前往”（长部义注1.447）等句中，其义为“和合”(samavāya)。在“诸比丘，只有一个刹那(khaṇa)与时机(samaya)可以修习梵行”（增支部8.29）等句中，其义为“刹那”(khaṇa)。在“热时、暑时”（波逸提358）等句中，其义为“时间”(kāla)。在“林中大集会”等句中，其义为“集合”(samūha)。在“跋陀利，你也没有彻知此因——‘世尊住在舍卫城，世尊也将会知道我：“名为跋陀利的这位比丘，于导师的教法中，不能圆满学处。”’跋陀利，你也没有彻知此因”（中部2.135）等句中，其义为“因”(hetu)。在“尔时，名为优伽哈摩那的沙门文祁迦子游方者，住在茉莉夫人的园林中，位于柿树行间的单厅论议园内”（中部2.260）等句中，其义为“见解”(diṭṭhi)。

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129);

于现法之义，及于来世之义，智者因通达此二义，故被称为贤者。

Evamādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’ti (ma. ni. 1.28) evamādīsu pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.8) evamādīsu paṭivedho attho. Idha panassa kālo attho. Tasmā yena kālena āyasmato sāriputtassa vinayapaññattiyācanahetubhūto parivitakko udapādi, tena kālenāti evamettha attho daṭṭhabbo.

在这些例子中，是“获得”(paṭilābha)之义。在“以正确地现观我慢，而达苦之终尽”（中部1.28）等句中，是“舍断”(pahāna)之义。在“苦的逼迫义、有为义、热恼义、变易义、现观义”（无碍解道2.8）等句中，是“彻知”(paṭivedha)之义。但在此处，它（samaya）的意思是“时间”(kāla)。因此，当具寿舍利弗因请求制定律之因缘而生起思惟时，即是“在那个时间”，于此应如是理解其义。

Etthāha – ‘‘atha kasmā yathā suttante ‘ekaṃ samaya’nti upayogavacanena niddeso kato, abhidhamme ca ‘yasmiṃ samaye kāmāvacara’nti bhummavacanena, tathā akatvā idha ‘tena samayenā’ti karaṇavacanena niddeso kato’’ti? Tattha tathā, idha ca aññathā atthasambhavato. Kathaṃ? Suttante tāva accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā brahmajālādīni suttantāni desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi; tasmā tadatthajotanatthaṃ tattha upayoganiddeso kato. Abhidhamme ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhiyati. Tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato. Idha pana hetuattho karaṇattho ca sambhavati. Yo [Pg.81] hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi; tasmā tadatthajotanatthaṃ idha karaṇavacanena niddeso katoti veditabbo. Hoti cettha –

于此，有人问：“为何在经藏中，以‘ekaṃ samayaṃ’这样的业格（upayogavacana）作出解释；在阿毗达摩藏中，以‘yasmiṃ samaye’这样的处格（bhummavacana）作出解释；而不这么做，却在此处（律藏）以‘tena samayena’这样的具格（karaṇavacana）作出解释呢？”（答：）因为在彼处有那样的义理，而在此处有另外的义理。如何（不同）？首先，在经藏中，有“持续连结”（accantasaṃyoga）之义。因为世尊宣说《梵网经》等诸经的整个时期，他确实是持续不断地以悲住而安住；是故，为阐明其义，在彼处以业格作出解释。在阿毗达摩藏中，有“处所”（adhikaraṇa）之义与“由一法之有而标识另一法之有”（bhāvenabhāvalakkhaṇa）之义。因为“时”（samaya），既有时间之义，亦有集合之义，是彼处所说之触等诸法的处所。并且，由被称为“刹那、和合、因”的“时”之存在，而标识出彼等（触等诸法）的存在。是故，为阐明其义，在彼处以处格作出解释。然而，在此处（律藏），有“因”（hetu）之义与“工具”（karaṇa）之义。因为那制定学处的时机，即使是舍利弗等人也难以了知，世尊以彼时为因、为工具，制定诸学处，并省察制定学处之因，而住于彼彼之处。是故，为阐明其义，在此处以具格作出解释，应如是了知。于此有此颂：

‘‘Upayogena bhummena, taṃ taṃ atthamapekkhiya;

Aññatra samayo vutto, karaṇeneva so idhā’’ti.

顾彼彼义，于他处以业格、处格说“时”；顾因与具义，于此处唯以具格说。

Porāṇā pana vaṇṇayanti – ‘ekaṃ samaya’nti vā ‘yasmiṃ samaye’ti vā ‘tena samayenā’ti vā abhilāpamattabhedo esa, sabbattha bhummameva attho’’ti. Tasmā tesaṃ laddhiyā ‘‘tena samayenā’’ti vuttepi ‘‘tasmiṃ samaye’’ti attho veditabbo.

然而，古师解释说：“‘ekaṃ samayaṃ’（一时）、‘yasmiṃ samaye’（于何时）或‘tena samayena’（以是时），此等仅是言说之别，于一切处其义皆为处格。”是故，依彼等之见，纵说“tena samayena”，亦应了知其义为“tasmiṃ samaye”（于其时）。

Buddho bhagavāti imesaṃ padānaṃ parato atthaṃ vaṇṇayissāma. Verañjāyaṃ viharatīti ettha pana verañjāti aññatarassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ; samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ, idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.

对于“佛陀(Buddho)”、“世尊(bhagavā)”这些词的含义，我们将在后面解释。至于“住在维兰迦(Verañjāyaṃ viharati)”，此中“维兰迦(Verañjā)”是某座城的名称。“于维兰迦(Verañjāyaṃ)”，此处的方位格是用于表达“附近”之义。“住(viharati)”，此词通常泛指成就四住（即威仪住、天住、梵住、圣住）中的任何一住。但在此处，它特指与行、住、坐、卧等不同威仪中的任何一种相应。因此，世尊无论是站立、行走、安坐或躺卧，都应被理解为“住”。因为他以另一种威仪来断除前一种威仪的疲乏，使身体得以持续而不倒下，是故名为“住”。

Naḷerupucimandamūleti ettha naḷeru nāma yakkho, pucimandoti nimbarukkho, mūlanti samīpaṃ. Ayañhi mūlasaddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’ti (a. ni. 4.195) -ādīsu mūlamūle dissati. ‘‘Lobho akusalamūla’’nti (dī. ni. 3.305) -ādīsu asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha [Pg.82] bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ – ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

关于“在那勒儒布基曼达(Naḷerupucimanda)树根”一句，此中“那勒儒(Naḷeru)”是一位夜叉(yakkha)的名字，“布基曼达(pucimanda)”是苦楝树(nimbarukkho)，而“根(mūla)”则意为“附近(samīpa)”。这个“根(mūla)”字，如在“应拔除诸根，乃至香根茅草”等句中，可见其义为植物的根；在“贪为不善根”等句中，其义为独特的因；在“乃至日中时树影所及处，或无风时树叶飘落处，皆为树根”等句中，其义为附近。而在此处，所取的正是“附近”之义。因此，当知此义为：在那勒儒夜叉所盘踞的布基曼达树附近。据说那棵布基曼达树悦意、令人心生欢喜，宛如众多树木之王，位于那座城不远处交通便利的地方。当时，世尊前往维兰迦(Verañja)，住于一适宜之处，即是住在那棵树附近的下方。是故说：“（世尊）住在维兰迦(Verañjāyaṃ)，在那勒儒布基曼达树根之处”。

Tattha siyā yadi tāva bhagavā verañjāyaṃ viharati, ‘‘naḷerupucimandamūle’’ti na vattabbaṃ, atha tattha viharati, ‘‘verañjāya’’nti na vattabbaṃ, na hi sakkā ubhayattha teneva samayena apubbaṃ acarimaṃ viharitunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti; evamidhāpi yadidaṃ verañjāya samīpe naḷerupucimandamūlaṃ tattha viharanto vuccati ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti. Gocaragāmanidassanatthaṃ hissa verañjāvacanaṃ. Pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ naḷerupucimandamūlavacanaṃ.

于此，或许有人会想：如果世尊住在维兰迦，就不应说“在那勒儒布基曼达树下”；如果住在那里，就不应说“在维兰迦”，因为不可能在同一时间，不先不后地住在两处。但此事不应如是看待。我们不是说过“处格用于邻近义”吗？因此，犹如在恒河、亚穆纳河等附近游走的牛群，被称为“在恒河游走，在亚穆纳河游走”；同样地，此处也是如此，当世尊住于维兰迦附近的此那勒儒布基曼达树下时，便说“住在维兰迦的那勒儒布基曼达树下”。其中，“维兰迦”一词是为了指示其行乞的村落，而“那勒儒布基曼达树下”一词则是为了指示适合出家人的住处。

Tattha verañjākittanena āyasmā upālitthero bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, naḷerupucimandamūlakittanena pabbajitānuggahakaraṇaṃ, tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ; purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ; purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ; purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ; purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ; purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ; purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ; purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno tadatthaparinipphādanaṃ, pacchimena yattha uppanno tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinīvane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

在此，通过提及维兰迦，具寿优波离长老显示了世尊对在家众的饶益；通过提及那勒儒布基曼达树下，显示了对出家众的饶益。如是，前者通过接受资具，展现了对自我折磨的舍离；后者通过舍弃事物欲，开示了舍离沉溺欲乐之行的方法。前者致力于说法，后者则决意独处；前者以悲心亲近，后者以智慧远离；前者决意为众生达成利益安乐，后者于成办他利他乐时无所染著；前者显示了以不舍弃如法之乐为因的安乐住，后者则显示了以勤修增上人法为因的安乐住；前者多利益于人，后者多利益于天；前者显示生于世间、长于世间，后者显示不为世间所染著。前者，依据“诸比丘，有一人出现于世，是为了许多人的利益，为了许多人的安乐，为了悲悯世间，为了天人的福祉、利益和安乐而出现。是哪一人呢？如来、阿罗汉、正自觉者。”之语，显示了圆满世尊出世的本怀；后者，则显示了与其出生相应的住处。诚然，世尊先于蓝毗尼园，后于菩提座（bodhimaṇḍa），其世间与出世间的诞生皆在林中，因此，这显示了祂安住于林中。应当以此等理路来了解此中义理。

Mahatā [Pg.83] bhikkhusaṅghena saddhinti ettha mahatāti guṇamahattenapi mahatā; saṅkhyāmahattenapi, so hi bhikkhusaṅgho guṇehipi mahā ahosi, yasmā yo tattha pacchimako so sotāpanno; saṅkhyāyapi mahā pañcasatasaṅkhyattā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena; diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenāti attho. Saddhinti ekato. Pañcamattehi bhikkhusatehīti pañca mattā etesanti pañcamattāni. Mattāti pamāṇaṃ vuccati. Tasmā yathā ‘‘bhojane mattaññū’’ti vutte bhojane mattaṃ jānāti, pamāṇaṃ jānātīti attho hoti; evamidhāpi tesaṃ bhikkhusatānaṃ pañca mattā pañcappamāṇanti evamattho daṭṭhabbo. Bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi. Etena yaṃ vuttaṃ – ‘‘mahatā bhikkhusaṅghena saddhi’’nti, ettha tassa mahato bhikkhusaṅghassa saṅkhyāmahattaṃ dassitaṃ hoti. Parato panassa ‘‘nirabbudo hi, sāriputta bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako so sotāpanno’’ti vacanena guṇamahattaṃ āvibhavissati.

“与大比丘僧团俱”：此处的“大”，既指功德之大，也指数量之大。彼比丘僧团在功德上是大的，因为其中最后一位也是入流者（sotāpanna）；在数量上也是大的，因其有五百之数。“比丘僧团”（bhikkhusaṅgha），是由见、戒相同而结合的沙门众之意。“俱”即一同。“与五百比丘俱”：“五百”（pañcamatta）是说他们的数量是五百。“Matta”是“量”的意思。因此，如言“于食知量”（bhojane mattaññū），其义为了知食物之量，了知其分量；同样地，此处也应了知，那数百比丘的数量是五百。“比丘之百”（bhikkhūnaṃ satāni）为“数百比丘”（bhikkhusatāni），与彼等五百量的数百比丘（俱）。以此，即显示了前文所说“与大比丘僧团俱”中，彼大比丘僧团在数量上的广大。至于其功德之大，则将由后面的“舍利弗，此比丘僧团确实无瑕疵（nirabbuda）、无过患（nirādīnava）、离垢（apagatakāḷaka）、纯净（suddha）、住立于核心（sāre patiṭṭhita）。舍利弗，在这五百比丘中，最后一位也是入流者。”之语而显明。

Assosi kho verañjo brāhmaṇoti assosīti suṇi upalabhi, sotadvārasampattavacananigghosānusārena aññāsi. Khoti padapūraṇamatte avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho veditabbo. Padapūraṇena pana byañjanasiliṭṭhatāmattameva. Verañjāyaṃ jāto, verañjāyaṃ bhavo, verañjā vā assa nivāsoti verañjo. Mātāpitūhi katanāmavasena panāyaṃ ‘‘udayo’’ti vuccati. Brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. Ariyā pana bāhitapāpattā ‘‘brāhmaṇā’’ti vuccanti.

维兰迦(Verañja)婆罗门听闻：“听闻”(assosi)即听到、获得，顺着抵达耳门的声音而了知。“kho”一词，或为填补音节，或为强调之助词。在此作强调用，应理解为“确实听闻了，他的听闻没有任何障碍”之意。若为填补音节，则仅为使文句流畅而已。“维兰迦”(Verañjo)是说生于维兰迦(Verañjā)、长于维兰迦，或以维兰迦为住处。而依其父母所取之名，他被称为“优陀夷”(Udaya)。“婆罗门”(brāhmaṇa)是因“诵读梵”(brahmaṃ aṇati)，意即读诵真言。这正是种姓婆罗门的词源解释。而圣者则因已除遣恶法，故被称为“婆罗门”。

Idāni yamatthaṃ verañjo brāhmaṇo assosi, taṃ pakāsento samaṇo khalu bho gotamotiādimāha. Tattha samitapāpattā samaṇoti veditabbo. Vuttaṃ hetaṃ – ‘‘bāhitapāpoti brāhmaṇo (dha. pa. 388), samitapāpattā [Pg.84] samaṇoti vuccatī’’ti (dha. pa. 265). Bhagavā ca anuttarena ariyamaggena samitapāpo, tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti. Khalūti anussavanatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi hetaṃ –

如今，为了阐明维兰迦(Verañja)婆罗门所听闻之事，而说“沙门乔达摩贤者(samaṇo khalu bho gotamo)”等语。此处“沙门”(samaṇa)应理解为已平息恶法者。因为经中这样说：“因除遣恶法为婆罗门，因平息恶法称沙门。”世尊(Bhagavā)以无上圣道平息诸恶，因此依真实功德而获得“沙门”此名。“khalu”是表示传闻的助词。“bho”(贤者)是婆罗门种姓者与生俱来的称呼。经中也这样说：

‘‘Bhovādī nāmaso hoti, sace hoti sakiñcano’’ti. (Dha. pa. 396; su. ni. 625). Gotamoti bhagavantaṃ gottavasena parikitteti, tasmā ‘‘samaṇo khalu bho gotamo’’ti ettha samaṇo kira bho gotamagottoti evamattho daṭṭhabbo. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva, taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. Tato paraṃ vuttatthameva. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato; seṭṭhoti vuttaṃ hoti. Kittisaddoti kitti eva, thutighoso vā.

“若有任何执著，他便被称为说‘贤者’之人。”(Dha. pa. 396; su. ni. 625) “乔达摩”(Gotamo)是依姓氏称呼世尊。因此，于“诚然，乔达摩贤者是沙门”(samaṇo khalu bho gotamo)一句中，应知其义为：“据说，有位乔达摩姓的沙门贤者。”“释迦子”(Sakyaputto)一词，则为彰显世尊出身高贵种姓。“从释迦族出家”(Sakyakulā pabbajito)是为彰显其因信而出家之状态，即是说，他并非为任何衰败所迫，而是舍弃了那个未曾衰损的家族，凭着信心而出家。其后（的文句）意义已如前述。“对他”(Taṃ kho pana)是用于描述情状的连接词，其义为“对那位乔达摩贤者”(tassa kho pana bhoto gotamassa)。“善”(Kalyāṇo)是说具足善德；即是说“最胜”(seṭṭho)。“名声”(Kittisaddo)即是声誉，或赞叹之声。

Itipi so bhagavātiādīsu pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

再者(pana)，于“彼世尊亦即是”(Itipi so bhagavā)等句中，首先(tāva)的文句结构(yojanā)是：彼世尊，因如是之故(itipi)为阿罗汉(arahaṃ)，因如是之故为正等觉者(sammāsambuddho)……乃至……因如是之故为世尊(bhagavā)。此即是说：“因这个及那个理由”。

Idāni vinayadharānaṃ suttantanayakosallatthaṃ vinayasaṃvaṇṇanārambhe buddhaguṇapaṭisaṃyuttāya dhammiyā kathāya cittasampahaṃsanatthañca etesaṃ padānaṃ vitthāranayena vaṇṇanaṃ karissāmi. Tasmā yaṃ vuttaṃ – ‘‘so bhagavā itipi araha’’ntiādi; tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbo. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito, maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ; te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhipuññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe [Pg.85] vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

现在，为令持律者善巧于经教之法，并为在开始作律之释义时，以一段与世尊功德相应的如法之说令其心喜悦，我将详细地释义“阿罗汉”等这些语词。因此，对于所说的“彼世尊亦是阿罗汉”等句：在此，首先应知彼世尊被称为“阿罗汉”(arahanta)，是由于远离、摧毁烦恼之敌、摧毁轮回之轮的辐条、堪受资具等、以及无有隐秘造恶这些原因。因为他以道断除了随眠烦恼，安住于极远处，远离一切烦恼，故因“远离”而是阿罗汉。又因他以道摧毁了那些烦恼之敌，故因“摧毁诸敌”也是阿罗汉。再者，那无始以来恒时转起的轮回之轮，以无明与有爱为轮毂，以福行等诸行为辐条，以老死为轮辋，以诸漏集起为轮轴，贯穿于三有之车。彼世尊在菩提座上，以精进为足立于戒之大地，以信心为手执起能灭尽诸业的智慧之斧，斩断了所有辐条，故因“摧毁辐条”也是阿罗汉。

Atha vā saṃsāracakkanti anamataggasaṃsāravaṭṭaṃ vuccati, tassa ca avijjā nābhi, mūlattā; jarāmaraṇaṃ nemi, pariyosānattā; sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca. Tattha dukkhādīsu aññāṇaṃ avijjā, kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti. Rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti. Arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti. Esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti. Rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti. Arūpabhave nāmaṃ arūpabhave ekassāyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti. Rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ; arūpabhave ekamāyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti. Rūpabhave tayo tattheva tissannaṃ; arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti. Rūpabhave tisso tattheva tiṇṇaṃ; arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa paccayo; upādānādayo bhavādīnaṃ.

又或者，无始的轮回(anamataggasaṃsāravaṭṭa)被称为轮回之轮(saṃsāracakka)。于彼（轮回之轮），无明是轮毂，因其为根本；老死是轮辋，因其为终结；其余十法是辐条，因其以无明为根本、以老死为终结。于此，对苦等无知即是无明。在欲有中，无明是欲有中诸行的缘。在色有中，无明是色有中诸行的缘。在无色有中，无明是无色有中诸行的缘。欲有中的诸行是欲有中结生识的缘，其余二有亦复如是。欲有中的结生识是欲有中名色的缘，色有中亦然。在无色有中，（结生识）仅是名的缘。欲有中的名色是欲有中六处的缘。色有中的名色是色有中三处的缘。无色有中的名是无色有中一处（意处）的缘。欲有中的六处是欲有中六种触的缘。色有中的三处是色有中三种触的缘；无色有中的一处是无色有中一种触的缘。欲有中的六种触是欲有中六种受的缘。色有中的三种触是彼处三种受的缘；无色有中的一种触是彼处一种受的缘。欲有中的六种受是欲有中六种爱身的缘。色有中的三种受是彼处三种爱身的缘；无色有中的一种受是无色有中一种爱身的缘。在彼彼（有）中，彼彼爱是彼彼取的缘；取等是（后继的）有等的缘。

Kathaṃ? Idhekacco ‘‘kāme paribhuñjissāmī’’ti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati; duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

如何？于此，有一人想：“我将享受诸欲”，以欲取(kāmupādāna)为缘，以身行恶行，以语、以意行恶行；因恶行圆满，投生于恶趣。于彼处，其投生之因的业是业有(kammabhava)；由业所生的诸蕴是生有(upapattibhava)；诸蕴的生起是生(jāti)，成熟是老(jarā)，坏灭是死(maraṇa)。

Aparo [Pg.86] ‘‘saggasampattiṃ anubhavissāmī’’ti tatheva sucaritaṃ carati; sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

另一人想：“我将体验天界福乐”，同样地行善行；因善行圆满，投生于天界。于彼处，其投生之因的业是业有，此法亦如是。

Aparo pana ‘‘brahmalokasampattiṃ anubhavissāmī’’ti kāmupādānapaccayā eva mettaṃ bhāveti, karuṇaṃ… muditaṃ… upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti soyeva nayo.

又另一人想：“我将体验梵天界福乐”，仅以欲取为缘而修习慈(mettā)、悲(karuṇā)、喜(muditā)、舍(upekkhā)；因修习圆满，投生于梵天界。于彼处，其投生之因的业是业有，此法亦如是。

Aparo ‘‘arūpavabhasampattiṃ anubhavissāmī’’ti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

又另一人想：“我将体验无色有成就”，同样地修习空无边处(ākāsānañcāyatana)等定；因修习圆满，即投生彼处。于彼处，其投生之因的业是业有，由业所生的诸蕴是生有，诸蕴的生起是生，成熟是老，坏灭是死。此法亦适用于其余以取为根本的诸种结合。

Evaṃ ‘‘ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ; atītampi addhānaṃ, anāgatampi addhānaṃ; avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti etena nayena sabbapadāni vitthāretabbāni. Tattha avijjā saṅkhārā eko saṅkhepo, viññāṇa-nāmarūpa-saḷāyatana-phassa-vedanā eko, taṇhupādānabhavā eko, jāti-jarā-maraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ; viññāṇādayo pañca dhammā etarahi vipākavaṭṭaṃ. Taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ; jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā eko. Iti bhagavā evaṃ catusaṅkhepaṃ, tiyaddhaṃ, vīsatākāraṃ, tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu [Pg.87] nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi arānaṃ hatattā arahaṃ.

如是，“此无明是因，诸行是因生法；此二者皆是因生法”——于把握诸缘中，智慧即是法住智(dhammaṭṭhitiñāṇa)；于过去时、未来时亦复如是：“无明是因，诸行是因生法；此二者皆是因生法”——于把握诸缘中，智慧即是法住智。应以此理趣，广说一切句。于此，无明、行是一摄；识、名色、六处、触、受是一摄；爱、取、有是一摄；生、老、死是一摄。其中，前一摄是过去时，中间二摄是现在时，生、老、死是未来时。于此，以把握无明、行，即已含摄爱、取、有，故此五法于过去是业轮；识等五法于现在是果报轮。以把握爱、取、有，即已含摄无明、行，故此五法于现在是业轮；以指示生、老、死，即已指示识等，故此五法于未来是果报轮。彼等就行相而言，有二十种。于此，行与识之间有一连接，受与爱之间有一连接，有与生之间有一连接。如是，世尊以一切行相，知晓、观见、了知、通达此四摄、三时、二十行相、三连接之缘起。彼以知之义为智，以遍知之义为慧。是故说：“于把握诸缘中，智慧即是法住智。”世尊以此法住智如实知晓彼诸法，于彼等法中厌离、离贪、解脱，而摧毁、破坏、粉碎了此已述之轮回轮的辐条。如是，亦因摧毁（hata）诸辐（ara）故，为阿罗汉（arahaṃ）。

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca; teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ visajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti! Evaṃ paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti; evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –

又因是无上福田，故堪受衣服等资具与特殊供养；正因如此，当如来出现时，凡有大能之天人，皆不于他处行供养。诚然，娑婆主梵天曾以等同须弥山(Sineru)大小之宝鬘供养如来，其他天人及频婆娑罗王(Bimbisāra)、憍萨罗王(Kosala)等亦皆尽其力而供养。乃至世尊般涅槃后，阿育大王亦为世尊散尽九十六俱胝财富，于全瞻部洲(Jambudīpa)建立八万四千座寺院。其他特殊供养，复有何言！如是，因堪受资具等，故为“阿罗汉”。又如世间有些自以为智者之愚人，因畏惧恶名而于隐秘处造恶；然彼（世尊）绝不如此，因无隐秘造恶，故为“阿罗汉”。此处有偈颂——

‘‘Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

Na raho karoti pāpāni, arahaṃ tena vuccatī’’ti.

“因远离并已摧毁诸烦恼敌，彼牟尼已坏轮回之轮辐，亦堪受资具等供养，且不于隐秘处造恶，是故称为‘阿罗汉’。”

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Tathā hesa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

又因如实、独自觉悟一切法，故为“正等正觉者”(Sammāsambuddho)。诚然，彼已如实、独自觉悟一切法：于应证知之法，已证知；于应遍知之法，已遍知；于应断除之法，已断除；于应作证之法，已作证；于应修习之法，已修习。是故佛言——

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.399;

su. ni. 563);

“我已证知所应证知，亦已修习所应修习，我已断除所应断除，婆罗门，是故我为佛。”

Apica cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena taṃsamuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnamappavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sota-ghāna-jivhā-kāyamanesupi. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha [Pg.88] taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

再者，眼是苦谛，作为其根本原因而令其生起的先前渴爱是集谛，二者的不生起是灭谛，了知灭的行道是道谛。如此，佛通过一一抉择而正确地、亲自觉悟了一切法。此理亦适用于耳、鼻、舌、身、意。以同样的方式，色等六处、眼识等六识身、眼触等六触、眼触所生等六受、色想等六想、色思等六思、色渴爱等六渴爱身、色寻等六寻、色伺等六伺、色蕴等五蕴、十遍、十随念、肿胀想等十想、发等三十二身分、十二处、十八界、欲有等九有、初禅等四禅、慈心修习等四无量、四无色定，以及逆观的老死等与顺观的无明等缘起支，都应如此连结。

Tatrāyaṃ ekapadayojanā – ‘‘jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasacca’’nti. Evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Tena vuttaṃ – sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti.

于此，这是一项一项的连结：“老死是苦谛，生是集谛，二者的出离是灭谛，了知灭的行道是道谛。”如此，通过一一抉择，他正确地、亲自觉悟、随觉、通达了一切法。因此说：因为正确地、亲自觉悟了一切法，故为正自觉者。

Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno; tattha vijjāti tissopi vijjā, aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayeneva veditabbā, aṭṭha vijjā ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā, yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ tasmā, caraṇanti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) vitthāro. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti. Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya.

由于具足诸明与行，故为明行具足。此中，明者，即三明与八明。三明当依《怖骇经》(Bhayabheravasutta)所说之理了知，八明当依《安巴塔经》(Ambaṭṭhasutta)所说之理了知。于彼经中，是合观智(vipassanāñāṇa)、意生神通与六神通而说为八明。行者，当知此十五法：戒律仪、守护根门、饮食知量、勤修觉醒、七正法、四色界禅。确实，正是此十五法，圣弟子依之而行，趣向不死，是故称为“行”。如所说：“摩诃男(mahānāma)，于此，圣弟子具足戒……”广说应知。世尊(bhagavā)具足此等诸明与此行，是故称为明行具足。此中，明之圆满成就了世尊的遍知，行之圆满成就了其大悲。彼以遍知了知一切众生之利与非利，以大悲令其舍离非利、趣向于利，此乃明行具足者所为。是故，其弟子为善行道者，非恶行道者；确实，明行有失者之弟子，犹如自我折磨者等，乃恶行道者。

Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammāgatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ[Pg.89]. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundaraṃ cesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañcetaṃ – ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti (mahāni. 38). Sammā vā āgato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍo tāva samatiṃsapāramipūritāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto āgatoti sammāgatattāpi sugato. Sammā cesa gadati, yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.

因其行进善妙，因其已至善妙处，因其行道正确，且因其言说正确，故为善逝。行进亦称“去”，而世尊之“去”是善妙、清净、无过失的。此“去”为何？即是圣道。彼以此行进无滞地去至安稳之境，故因其行进善妙而为善逝。又，彼已至善妙处，即不死涅槃，故因其已至善妙处而为善逝。又，彼正确地行进，以彼彼道断除烦恼后，不再复返。如言：“以入流道所断之诸烦恼，彼于此等烦恼不复来，不返回，不复归，故为善逝……以阿罗汉道所断之诸烦恼，彼于此等烦恼不复来，不返回，不复归，故为善逝。”或者，彼正确地来，从燃灯佛足下起，直至菩提座，以圆满三十波罗蜜之正行，仅为一切世间带来利益安乐，不趋于常、断、欲乐、自苦此等极端，如是而来，故因其行道正确而为善逝。又，彼正确地言说，于适当时机说适切之语，故因其言说正确而为善逝。

Tatridaṃ sādhakasuttaṃ – ‘‘yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

于此，证明的经文如下：“如来了知某种言语是不真实的、非事实的、无益的，且为他人所不喜、不悦，如来不说此语。如来了知某种言语是真实的、是事实的、但无益的，且为他人所不喜、不悦，如来亦不说此语。而如来了知某种言语是真实的、是事实的、且有益的，然为他人所不喜、不悦，于此，如来知时而说。如来了知某种言语是不真实的、非事实的、无益的，然为他人所喜爱、所悦，如来不说此语。如来了知某种言语是真实的、是事实的、但无益的，然为他人所喜爱、所悦，如来亦不说此语。而如来了知某种言语是真实的、是事实的、且有益的，且为他人所喜爱、所悦，于此，如来知时而说。”（《中部》2.86）如是，亦因其言说正确，故当知为善逝。

Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa [Pg.90] antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi; na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

又，因其于各方面了知世间，故为世间解(lokavidū)。诚然，彼世尊从自性、集起、灭尽及灭尽之方便等各方面，了知、识知、通达了世间。如言：“贤友，我并不说能以行走去了知、看见、到达那不生、不老、不死、不逝、不再生的世界边际。贤友，我亦不说，未到世界边际就能终结痛苦。然而，贤友，我正于此有想、有心的一寻之躯中，施设世间、世间集、世间灭、以及导向世间灭的行道。”

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

以步行绝不能到达世间边际；未达世间边际，则无从解脱痛苦。

‘‘Tasmā have lokavidū sumedho;

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā;

Nāsīsatī lokamimaṃ parañcā’’ti. (a. ni. 4.45;

saṃ. ni. 1.107);

是故，实然，具善慧之知世间者，已达世间之终，已住梵行，诸惑已寂，了知世间之终后，于此世及他世皆不希求。

Apica tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti; tattha ‘‘eko loko – sabbe sattā āhāraṭṭhitikā’’ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. ‘‘Sassato lokoti vā asassato lokoti vā’’ti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

再者，有三种世间：行世间、有情世间、处所世间。其中，在“一世间：一切有情依食而住”（无碍解道 1.112）出现之处，当知为行世间。在“世间是恒常的，或世间是非恒常的”（长部 1.421）出现之处，当知为有情世间。

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattatī vaso’’ti. (ma. ni. 1.503) –

日月巡行处，光辉遍十方；千世界此间，君之势力扬。

Āgataṭṭhāne okāsaloko, tampi bhagavā sabbathā avedi. Tathā hissa – ‘‘eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112). Ayaṃ saṅkhāralokopi sabbathā vidito.

（如前偈）经文所示，当知为处所世间。而此三世间亦为世尊所彻知。确实如此：“一世间，即一切有情依食而住；二世间，即名与色；三世间，即三受；四世间，即四食；五世间，即五取蕴；六世间，即六内处；七世间，即七识住；八世间，即八世间法；九世间，即九有情居；十世间，即十处；十二世间，即十二处；十八世间，即十八界。”此行世间亦被如是彻知。

Yasmā [Pg.91] panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānāti, tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –

又，由于祂了知一切有情的意乐、随眠、行、胜解，了知有情为少尘者与多尘者、利根者与钝根者、善性者与恶性者、易教化者与难教化者、能解脱者与不能解脱者，因此有情世间也为祂所彻知。如（彻知）有情世间，如是亦（彻知）处所世间。确实，一个轮围世界的长与宽为一百二十万三千四百五十由旬，其周长为——

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satāni ca.

整个世界轮，其周长为三百六十一万零三百五十由旬。

Tattha –

于其中——

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

此大地之厚，计为二十四万由旬。

Tassā eva sandhārakaṃ –

支撑此大地的——

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

水层之厚为四十八万由旬，此水安立于风上。

Tassāpi sandhārako –

支撑此水的——

Navasatasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

风层腾空九十六万由旬，此即世界之安立相。

Evaṃ saṇṭhite cettha yojanānaṃ –

于此如是安立之世界中，以由旬计——

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sinerupabbatuttamo.

至上之山须弥山(Sineru)，浸入大海八万四千由旬，高出海面亦复如是。

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

其次，诸天山之量次第减半，亦如是出没于海，由种种珍宝庄严而成。

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo girī brahā.

持双山(Yugandhara)、伊沙陀罗山(Īsadhara)、迦罗毗迦山(Karavīka)、善见山(Sudassana)、尼民陀罗山(Nemindhara)、毗那多迦山(Vinataka)、阿湿迦那山(Assakaṇṇa)，此等巍巍大山。

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

此七大山环绕须弥山，乃四大天王之住处，为天神与夜叉(yakkha)所居。

Yojanānaṃ [Pg.92] satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

雪山(Himavā)高五百由旬，长宽各三千由旬，由八万四千山峰庄严而成。

Tipañcayojanakkhandha, parikkhepā nagavhayā;

Paññāsa yojanakkhandha, sākhāyāmā samantato.

名为那伽(Naga)的阎浮树，其树干周长十五由旬，树干与主枝各长五十由旬，遍及四方。

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

其树冠广百由旬，高亦百由旬；瞻部洲(Jambudīpa)乃因此阎浮树而得名。

Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito.

铁围山(Cakkavāḷa)深入大海八万二千由旬，高出海面亦复如是，环绕着整个世界界而立。

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ; tathā asurabhavanaṃ, avīcimahānirayo, jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ; tathā pubbavideho. Uttarakuru aṭṭhasahassayojano, ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro; taṃ sabbampi ekaṃ cakkavāḷaṃ, ekā lokadhātu, tadantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi, aññāsi, paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

于彼世界中，月轮四十九由旬，日轮五十由旬，忉利天一万由旬；阿修罗界、无间大地狱、瞻部洲亦然。西牛货洲七千由旬，东胜身洲亦然。北俱卢洲八千由旬。于此，每一大洲各有五百小洲围绕。所有这一切构成一个轮围世界，一个世界界，于其间有世界间地狱。如是，无量轮围世界、无量世界界，世尊以无边佛智了知、识知、彻知。如是，世尊亦完全了知器世间。如是，因其完全了知世间，故名“世间解”。

Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenāpi, sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – ‘‘na kho panāhaṃ, bhikkhave, samanupassāmi sadevake loke samārake…pe… sadevamanussāya attanā sīlasampannatara’’nti vitthāro.

再者，因其功德无有任何超胜于己者，于此无有更上者，故名“无上”。诚然，此世尊以戒德超越一切世间，以定……慧……解脱……解脱知见之德亦然。以戒德而言，彼是无等者、无等等者、无与伦比者、无等分者、无匹敌之人……乃至以解脱知见之德亦然。正如所说：“诸比丘，我于有天、有魔……乃至……有天人之世间，未见有戒更圆满而胜于己者。”应知其广说。

Evaṃ [Pg.93] aggappasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā gāthāyo (ma. ni. 1.285; mahāva. 11) ca vitthāretabbā.

如是，《至上净信经》等（《增支部》4.34；《如是语》90）及“我无师”等偈（《中部》1.285；《大品》11）亦应广为解说。

Purisadamme sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalāḷo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, dhanapālako hatthīti evamādayo damitā, nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputta-ambaṭṭhamāṇava-pokkharasāti-soṇadaṇḍakūṭadantādayo. Amanussapurisāpi āḷavaka-sūciloma-kharaloma-yakkha-sakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Atha vā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

“能引导可调化丈夫者”，故为“调御丈夫”；此亦可说为：能调伏、能教导。于此，“可调化丈夫”，是指未调伏而应受调伏的旁生、人类与非人。诚然，世尊曾调伏过如阿波罗逻(Apalāḷa)龙王、小腹(Cūḷodara)龙王、大腹(Mahodara)龙王、火髻(Aggisikha)龙王、烟髻(Dhūmasikha)龙王、护财(Dhanapālaka)象等旁生，使之无毒，并令其安住于皈依与戒律中。亦曾调伏过如萨遮迦尼乾子(Saccaka Nigaṇṭhaputta)、安巴塔(Ambaṭṭha)摩纳、波卡拉萨提(Pokkharasāti)、索纳丹达(Soṇadaṇḍa)、古达丹达(Kūṭadanta)等人类。亦曾以种种善巧的调御方法，调伏教导了如阿拉威(Āḷavaka)夜叉、针毛(Sūciloma)夜叉、粗毛(Kharaloma)夜叉、帝释天王(Sakka Devarāja)等非人。于此，应广说此经：“计私，我以柔软、以粗暴、亦以软硬兼施而调御可化之人。”（《增支部》4.111）又，世尊为具足清净戒等者开示初禅等法，为须陀洹等圣者开示上道之行道，如此教导，即便是对已调伏者，亦是更进一步的调御。

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ‘‘anuttaro purisadammasārathī’’ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

又，“无上调御丈夫”（anuttaro purisadammasārathī）是单个义词。因为世尊如此引导可调化丈夫，使他们虽仅以一跏趺坐，心识却能无碍地驰向八方等至。因此，被称为“无上调御丈夫”。于此，应广说此经：“诸比丘，为驯象师所调御之象，仅能驰向一个方向。”（《中部》3.312）

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica satthā viyāti satthā, bhagavā satthavāho. ‘‘Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti, uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthā satthavāho satte kantāraṃ tāreti jātikantāraṃ tāretī’’tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo.

以现法、后世及究竟利，如其所应而教诫，故为“师”。又，“师”者，如商队之首领，世尊即是商队首领。于此，亦应依《大义释》(Mahāniddesa)的解释方法了知其义：“犹如商队首领带领商队渡过旷野——渡过盗贼出没的旷野、猛兽出没的旷野、饥馑的旷野、无水的旷野，令其渡过、越过、度脱，抵达安稳之地；如是，世尊为师、为商队首领，带领有情渡过旷野——渡过生之旷野……”

Devamanussānanti [Pg.94] daevānañca manussānañca ukkaṭṭhaparicchedavasenetaṃ vuttaṃ, bhabbapuggalaparicchedavasena ca. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammasavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ. Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desayamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi. Taṃ eko vacchapālako daṇḍamolubbha tiṭṭhanto tassa sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘are, ahampi nāma idha nibbattosmi! Kiṃ nu kho kammaṃ akāsi’’nti āvajjento nāññaṃ kiñci addasa, aññatra bhagavato sare nimittaggāhā. So taāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

“天与人”是指诸天与人类中的优胜者，也指具善根的个人。然而，世尊也通过教导而成为畜生道众生的导师。他们因听闻世尊的法而获得近因(upanissayasampatti)，并以此近因在第二或第三生中成为道与果的有分者。蛙天子等即是此处的例子——据说，当世尊在伽伽罗池(Gaggarā Pokkharaṇī)边为瞻波城(Campā)的居民说法时，有一只青蛙在世尊的声音中取相。当时，一个牧童倚杖而立，将杖压在了它的头上。它即刻死去，投生于三十三天(Tāvatiṃsa)中一个十二由旬(yojana)大的黄金天宫。他在那里犹如从睡梦中醒来，看见自己被一群天女围绕，他省察道：“哦，我也投生到这里了！我究竟是造了什么业呢？”他除了在世尊的声音中取相之外，没有看到任何其他原因。他即刻与天宫一起来到世尊跟前，以头顶礼世尊的双足。世尊虽然知道，却还是问道——

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

“是谁礼我足，神力与声誉辉耀；以殊胜的容色，普照一切方向？”

‘‘Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhi vacchapālako’’ti. (vi. va. 857-858);

“我昔曾为蛙，水生水为食；听闻您说法，为牧童所杀。”

Bhagavā tassa dhammaṃ desesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkāmīti.

世尊为他说了法。在说法结束时，八万四千有情证得了法现观。天子也安住于入流果，微笑后便离去了。

Yaṃ pana kiñci atthi ñeyyaṃ nāma, tassa sabbassa buddhattā vimokkhantikañāṇavasena buddho. Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi; tasmā evamādīhipi kāraṇehi buddho. Imassa catthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.

又，对于任何所谓的应知法，他都以究竟解脱智而觉悟，故为佛陀。或因他自己觉悟了四圣谛，也令其他有情觉悟，由于诸如此类的原因，故为佛陀。为了阐明此义，应详述《大义释》(Mahāniddesa)或《无碍解道》(Paṭisambhidāmagga)中，如“觉悟诸谛，故为佛陀；令众生觉悟，故为佛陀”这般展开的一切解释方法。

Bhagavāti idaṃ panassa guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

“世尊”（Bhagavā），此乃对那位具足卓越品德、于众生中至上、应受敬重者所作的崇敬称谓。古人对此说道——

‘‘Bhagavāti [Pg.95] vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

世尊一词最殊胜， 世尊一词实无上； 应敬应重具足者， 是故称之为世尊。

Catubbidhañhi nāmaṃ – āvatthikaṃ, liṅgikaṃ, nemittikaṃ, adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena ‘‘yadicchaka’’nti vuttaṃ hoti. Tattha ‘‘vaccho dammo balibaddo’’ti evamādi āvatthikaṃ. ‘‘Daṇḍī chattī sikhī karī’’ti evamādi liṅgikaṃ. ‘‘Tevijjo chaḷabhiñño’’ti evamādi nemittikaṃ. ‘‘Sirivaḍḍhako dhanavaḍḍhako’’ti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya na suddhodanamahārājena na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttañhetaṃ dhammasenāpatinā – ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikāpaññatti, yadidaṃ bhagavā’’ti (mahāni. 84).

名字有四种：依状态名（āvatthika）、依特征名（liṅgika）、依功德相名（nemittika）、随机名（adhiccasamuppanna）。所谓随机名，在世俗语言中被称为“任意所取”。其中，“牛犊、应调顺者、公牛”等是依状态名；“持杖者、持伞者、有髻者、有（象）鼻者”等是依特征名；“三明者（Tevijjo）、六通者（Chaḷabhiñño）”等是依功德相名；“吉祥增（Sirivaḍḍhako）、财富增（Dhanavaḍḍhako）”等是不顾词义而使用的随机名。然而，“世尊”这个名字是依功德相名，不是由摩诃摩耶（Mahāmāyā）、净饭大王（Suddhodana Mahārāja）或八万亲族所取，也不是由帝释（Sakka）、兜率天主（Santusita）等诸天神所取。法将（Dhammasenāpati）曾说：“‘世尊’这个名称不是母亲所取……（中略）……这是诸佛世尊在菩提树下，与证得一切知智同时，亲证而安立的、以解脱为究竟的名称，也就是‘世尊’。”

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

此名乃因功德之相而立，为显示彼等功德，人们说此偈——

‘‘Bhagī bhajī bhāgī vibhattavā iti;

Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano;

Bhavantago so bhagavāti vuccatī’’ti.

具福（bhagī）亲近（bhajī）而有份（bhāgī），并且善分别（vibhattavā）；已破（bhagga）诸惑，是导师（garu），具福德（bhāgyavā）；以众多理趣，善修治自身；已达有之终，故称为世尊。

Niddese vuttanayeneva cettha tesaṃ tesaṃ padānamattho daṭṭhabbo.

于此，对这些词语的含义，应当仅依在《解释》(Niddesa)中所说的方法来理解。

Ayaṃ pana aparo nayo –

又有另一种理路——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

具福德，已破碎，具诸福，善分别；已修习，于诸有中舍离趣行，是故为世尊。

Tattha vaṇṇāgamo vaṇṇavipariyayoti etaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā ‘‘bhāgyavā’’ti vattabbe ‘‘bhagavā’’ti vuccatīti ñātabbaṃ. Yasmā pana lobha-dosa-moha-viparītamanasikāra-ahirikānottappa-kodhūpanāha-makkha-paḷāsaissā-macchariya-māyāsāṭheyya-thambha-sārambha-mānātimāna-mada-pamāda-taṇhāvijjā [Pg.96] tividhākusalamūla-duccarita-saṃkilesa-mala-visamasaññā-vitakka-papañca-catubbidhavipariyesaāsava-gantha-ogha-yogāgati-taṇhuppādupādāna-pañcacetokhīla-vinibandha-nīvaraṇābhinandanachavivādamūla-taṇhākāya-sattānusaya-aṭṭhamicchatta-navataṇhāmūlaka-dasākusalakama diṭṭhigata-aṭṭhasatataṇhāvicaritappabheda-sabbadaratha-pariḷāha-kilesasatasahassāni, saṅkhepato vā pañca kilesa-abhisaṅkhārakhandhamaccu-devaputta-māre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

在此，应依循语源学的规则，即字母的增减与转位，或依循语法的规则，即归入“pisodara”等不规则词类，而得知：因为他具有能引生世间与出世间安乐、已达布施和持戒等波罗蜜的福德（bhāgya），所以当称其为“具福者”（bhāgyavā）时，则称之为“世尊”（bhagavā）。又，因为他已破碎：贪、瞋、痴、颠倒作意、无惭、无愧、忿、恨、覆、恼、嫉、悭、摩耶、诈、顽固、激情、慢、过慢、骄、逸、爱、无明、三不善根、三恶行、一切杂染、垢、不正想、不正觉、戏论、四颠倒、诸漏、诸结、诸暴流、诸轭、诸恶趣、爱生、诸取、五心荒芜、五缚、五盖、欢喜、六诤根、七随眠、八邪性、九爱根、十不善业道、诸见、百八爱行等一切忧苦、热恼、数千烦恼；或简言之，已破碎蕴、烦恼、行、死、天子等五魔，所以因其破碎（bhagga）此等危难，当称其为“破碎者”（bhaggavā）时，则称之为“世尊”。对此，有偈颂说：

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

贪已破，瞋已破，痴已破，成无漏；一切恶法皆已破，故彼称为世尊。

Bhāgyavantatāya cassa satapuññajalakkhaṇadharassa rūpakāyasampattidīpitā hoti, bhaggadosatāya dhammakāyasampatti. Tathā lokiyaparikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca sampayojanasamatthatā dīpitā hoti.

由于具足福德，其色身圆满，具足百福庄严相，此点得以彰显；由于破碎诸惑，其法身圆满得以彰显。同样，也彰显了他：为世间审察者所尊重，为在家与出家众所亲近，有能力为亲近者去除身心之苦，以财施与法施饶益他们，以及有能力使他们与世间及出世间之乐相应。

Yasmā ca loke issariya-dhamma-yasa-sirī-kāma-payattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimā laghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi tathā lokuttaro dhammo lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchiticchi, tattha nipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi; tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati.

又，因为在世间，“跋伽”(bhaga)一词用于六种法，即：自在、法、名声、吉祥、欲、精勤。而他于自心有至上自在，或有世间所公认、诸相圆满的微小、轻快等神通；有遍满三界的出世间法；有依如实功德而得、极其清净的名声；有能令勤于瞻仰其色身者眼生净信、诸相圆满、具足一切肢节的吉祥；凡其所愿所求，无论是自利或利他，皆能如其所愿成就，故有被称为“诸愿成就”的欲；有作为一切世间所敬重之因、名为“正精进”的精勤。因此，因其具足此等“跋伽”，或依“彼有诸跋伽”之义，故称为“世尊”。

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatana-dhātusacca-indriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷana-saṅkhata-santāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhana-nidāna-saṃyoga-palibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhata-amataṭṭhena [Pg.97] nirodhaṃ, niyyāna-hetu-dassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati.

又，因为他分别了一切法为善等不同类别，或分别了善等诸法为蕴、处、界、谛、根、缘起等；或分别了苦圣谛为逼迫、有为、热恼、变易义，集圣谛为积集、根源、连结、障碍义，灭圣谛为出离、远离、无为、不死义，道圣谛为出路、因、见、主导义——即是说，他分别、阐明、教说了诸法。因此，本应称其为“分别者”(vibhattavā)，却称之为“世尊”。

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

又因他修习、亲近、多作天住、梵住、圣住，身、心、依的远离，空、无愿、无相解脱，以及其他世间与出世间的殊胜人法，因此，本应称其为“修习者”(bhattavā)，却称之为“世尊”。

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati. Yathā loke ‘‘mehanassa khassa mālā’’ti vattabbe ‘‘mekhalā’’ti vuccati.

又因为他已于三有之中，舍弃了名为渴爱的轮回，所以当应被称为“于诸有已舍轮回者”时，便从“有”(bhava)一词取bha音，从“轮回”(gamana)一词取ga音，从“舍弃”(vanta)一词取va音并加以长音化，组合起来称为“世尊”(bhagavā)。犹如世间，当应说“mehanassa khassa mālā”时，却说是“mekhalā”（腰带）。

So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ; evaṃ saha mārena samārakaṃ; saha brahmunā sabrahmakaṃ; saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ; pajātattā pajā, taṃ pajaṃ; saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpa-bāhitapāpa-samaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

“彼，此世间”即“彼世尊，此世间”。现在逐一说明。“与天”即与天共；同样，“与魔”即与魔共；“与梵”即与梵共；“与沙门婆罗门”即与沙门婆罗门共；因其出生，故为“众生”(pajā)；“与天人”即与天人共。于此，“与天”应理解为含摄五欲界天；“与魔”含摄第六欲界天；“与梵”含摄梵众天等诸梵天；“与沙门婆罗门”含摄对教法敌对的沙门婆罗门，以及已平息罪恶、已排除罪恶的沙门婆罗门；“众生”一词含摄有情世间；“与天人”含摄世俗天与其余人类。如是当知，此处以三词（与天、与魔、与梵）含摄器世间，以二词（与沙门婆罗门、众生）含摄有情世间。

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakaggahaṇena chakāmāvacaradevalokā, sabrahmakaggahaṇena rūpībrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā.

另一解释：由“与天”含摄无色界天；由“与魔”含摄六欲界天；由“与梵”含摄色界梵天；由“与沙门婆罗门等”含摄以四众方式的人界，或与世俗天共的人界，或其余一切有情世间。

Apicettha [Pg.98] sadevakavacanena ukkaṭṭhaparicchedato sabbassāpi lokassa sacchikatabhāvaṃ sādhento tassa bhagavato kittisaddo abbhuggato. Tato yesaṃ siyā – ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī; kiṃ sopi etena sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto samārakanti abbhuggato. Yesaṃ pana siyā – ‘‘brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti abbhuggato. Tato yesaṃ siyā – ‘‘puthūsamaṇabrāhmaṇā sāsanapaccatthikā, kiṃ tepi sacchikatā’’ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti abbhuggato. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti abbhuggato. Ayametthānusandhikkamo.

再者，此处通过“与天”一词，以最崇高的限定来成就对一切世间的亲证，那位世尊的名声因此远扬。其后，若有人心生疑惑：“魔罗有大威力，是六欲界主、自在天主，难道他也被这位世尊亲证了吗？”为消除他们的疑惑，故有“与魔”之名声远扬。又，若有人心生疑惑：“梵天有大威力，一指能照亮一千个轮围世界……乃至十指能照亮一万个轮围世界，且能感受无上禅定之乐，难道他也被亲证了吗？”为消除他们的疑惑，故有“与梵”之名声远扬。其后，若有人心生疑惑：“众多沙门、婆罗门是教法的敌对者，难道他们也被亲证了吗？”为消除他们的疑惑，故有“与沙门婆罗门及众生”之名声远扬。如此宣示了已亲证最崇高者之后，再包含世俗天与其余人类，以最崇高的限定来宣示已亲证其余有情世间，故有“与天人”之名声远扬。此即是此处的次第连接。

Sayaṃ abhiññā sacchikatvā pavedetīti ettha pana sayanti sāmaṃ, aparaneyyo hutvā; abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti ñāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti.

“自己证知、亲证后宣说”：于此，“自己”是指亲自，不为他人所引导；“证知”是指以殊胜的智慧了知，即凭借上等智慧而知晓；“亲证”是指亲身证实，由此排除了推测等方式；“宣说”即是开导、令知、阐明。彼世尊出于对众生的悲悯，纵然舍弃无上远离之乐，亦教说正法。他无论是少说或多说，都以初善等方式而说。

Kathaṃ? Ekagāthāpi hi samantabhadrakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo[Pg.99]. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo, kiccasuddhiyā pariyosānakalyāṇo. Tasmā eso bhagavā appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.

如何？即使是一首偈颂，因法之周遍善妙，其初句为初善，第二、三句为中善，末句为后善。一篇单义连接的经，其序言为初善，结语为后善，其余为中善。一篇多义连接的经，其初段连接为初善，末段连接为后善，其余为中善。全部教法，以其作为根本的戒为初善，以止观、道与果为中善，以涅槃为后善。或以戒、定为初善，以观、道为中善，以果、涅槃为后善。或以佛陀的圆满等觉为初善，以法的善法性为中善，以僧伽的善行道为后善。或听闻此法后，为求真实而行道者，以其所应证得的无上正等觉为初善，以独觉菩提为中善，以声闻菩提为后善。此法被听闻时，因能平息诸盖，故仅听闻亦能带来善益，是为初善；被行道时，因能带来止观之乐，故行道亦能带来善益，是为中善；如是行道者于行道之果终时，因能带来如是（圣者）之境，故行道之果亦能带来善益，是为后善。又因其源于怙主，故以来源清净为初善，以义理清净为中善，以作用清净为后善。是故当知，彼世尊无论少说或多说，皆是以初善等方式而说。

Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti; tañca yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti-atthapadasamāyogato sātthaṃ, akkharapada-byañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratā-paṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ; apanetabbassa abhāvato niddosabhāvena parisuddhaṃ; sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvato brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

又，于“有义有文”等句中，是因为宣说此法时，阐明教梵行与道梵行，并以多种方式开示；而此梵行亦适当地因义理之成就而为“有义”，因文句之成就而为“有文”。因与显说、阐明、解释、分别、显了、施设等义理善结合故，为“有义”；因具足字、句、文、行相、词源与解释故，为“有文”。因义理深奥与证悟深奥故，为“有义”；因法义深奥与教说深奥故，为“有文”。因是义无碍解与辩才无碍解的对象故，为“有义”；因是法无碍解与辞无碍解的对象故，为“有文”。因是智者所应知、能令审察者喜悦故，为“有义”；因是可信受、能令世间人喜悦故，为“有文”。因意趣深奥故，为“有义”；因文句浅显故，为“有文”。因无可增添之义故，以其全然圆满而为“圆满无缺”；因无可减损之义故，以其无有缺失而为“遍净”；因被三学所摄持，又因应由已成梵的至上者们所行持，且因是他们的行持，故称“梵行”。因此说：“有义有文……阐明梵行。”

Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhena nigamanena [Pg.100] ca pariyosānakalyāṇaṃ deseti. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddha-paccekabuddha-buddhasāvakānaṃ cariyato ‘‘brahmacariya’’nti vuccati. Tasmāpi ‘‘so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

再者，因为他在说法时，既说明其因缘，又说明其生起，故为初善；既能随顺被教化者的根器，又不违背其意义，且附有理由和譬喻，故为中善；既能使听者生起信心，又以归结结束，故为后善。这样说法，便是阐明梵行。这梵行由于实践而证悟，故为有义；由于学习而通达文句，故为有文；与戒等五法蕴相应，故为全然圆满；由于没有烦恼而为了出离，且不依赖世间资具，故为遍净；从最殊胜的意义上说，是佛、独觉佛、佛弟子等已成梵者之行持，故称为“梵行”。因此才说：“他宣说法初善……阐明梵行。”

Sādhu kho panāti sundaraṃ kho pana atthāvahaṃ sukhāvahanti vuttaṃ hoti. Tathārūpānaṃ arahatanti yathārūpo so bhava gotamo, evarūpānaṃ yathābhuccaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. Dassanaṃ hotīti pasādasommāni akkhīni ummīlitvā ‘‘dassanamattampi sādhu hotī’’ti evaṃ ajjhāsayaṃ katvā atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamīti.

“善哉”，是说：“确实美好，能带来利益与安乐。”“像那样的阿罗汉”，是说：像尊者乔达摩那样，凭借如实证得功德而在世间获得“阿罗汉”之名的阿罗汉。“得见是好的”，是说：睁开清净与柔和的双眼，心想“仅仅是得见一面也是好的”，于是，维兰迦婆罗门前往世尊所在之处。

2. Yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

2. “Yena”是用于处所义的工具格。因此，此处应理解为：世尊在哪里，就前往那里。或者，此处应理解为：以何等理由世尊应为天人所亲近，即以彼理由而亲近。以何等理由世尊应被亲近呢？为证得种种殊胜功德故，犹如鸟群为享用甜美果实而飞近常结果实的大树。“Upasaṅkami”即是说“去了”。“Upasaṅkamitvā”是表示前往的终了。或者，是说如此去后，又到达了更近之处，即到达了所谓的世尊跟前。

Bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca ‘‘kacci, bho, gotama, khamanīyaṃ; kacci yāpanīyaṃ, kacci bhoto gotamassa, ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātaṃ sammodaṃ jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ. Atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ, suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato [Pg.101] sāraṇīyaṃ. Tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti. Evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato taṃ pucchitukāmo ekamantaṃ nisīdi.

“与世尊互相问候”，是说正如世尊会询问安好等事，他也同样与世尊相互致以愉悦的问候，犹如冷水与热水融合为一。他以“尊者乔达摩，您是否安好？是否尚可？尊者乔达摩与您的弟子们是否少病少恼，起居轻快，强健安乐？”等语问候。此问候语，因能生起喜悦与欢欣，且适于问候，故称“可喜”。又因其义理与文辞甜美，可长时忆念，持续不断，且值得忆持，故称“可忆”。或因听闻时心生愉悦，故为“可喜”；因忆念时心生愉悦，故为“可忆”。同样，因文辞清净而“可喜”，因义理清净而“可忆”。如是，以多种方式说完这番可喜可忆的话语后，他想询问来此的目的，便坐于一旁。

Ekamantanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi.

“Ekamantaṃ”（于一旁）是状态中性词的解释，如同“日月不规则地运转”（增支部4.70）等经文。因此，此处应理解为：他以坐于一旁的方式坐下。或者，这是作处所义的用法。“Nisīdi”（坐下）即入座。有智慧的人在亲近值得尊敬者时，因善于择座，故会坐于一旁。此人也是他们中的一员，因此他坐于一旁。

Kathaṃ nisinno pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ, atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ – ‘‘ekamantaṃ nisīdī’’ti.

那么，怎样才算是“坐于一旁”呢？要避免六种坐的过失。即：太远、太近、在上风处、在高处、太正对面、太靠后。坐得太远，若想说话，就必须大声说。坐得太近，会发生肢体碰撞。坐在上风处，身体的气味会干扰对方。坐在高处，则显示不敬。坐得太正对面，若想看对方，就必须眼对眼地看。坐得太靠后，若想看对方，就必须伸长脖子看。因此，此人也避免了这六种坐的过失而坐。是故说：“坐于一旁”。

Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavocāti etanti idāni vattabbamatthaṃ dasseti. Dakāro padasandhikaro. Avocāti abhāsi. Sutaṃ metanti sutaṃ me etaṃ, etaṃ mayā sutanti idāni vattabbamatthaṃ dasseti. Bho gotamāti bhagavantaṃ gottena ālapati.

“维兰迦婆罗门坐于一旁，对世尊说了这话（etadavoca）”：其中“etaṃ”（这）是指接下来要说的话。辅音“d”是用于词语的连接。“avoca”（说）即是“abhāsi”（讲述）。“Sutaṃ metaṃ”（我听闻此事）是说：“此事为我所听闻”，以此引出接下来要说的话。“Bho gotama”（尊者乔达摩）是以姓来称呼世尊。

Idāni yaṃ tena sutaṃ – taṃ dassento na samaṇo gotamoti evamādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – brāhmaṇeti jātibrāhmaṇe. Jiṇṇeti jajjarībhūte jarāya khaṇḍiccādibhāvaṃ āpādite. Vuḍḍheti aṅgapaccaṅgānaṃ vuḍḍhimariyādappatte. Mahallaketi jātimahallakatāya samannāgate, cirakālappasuteti vuttaṃ hoti. Addhagateti addhānaṃ gate[Pg.102], dve tayo rājaparivaṭṭe atīteti adhippāyo. Vayo anuppatteti pacchimavayaṃ sampatte, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.

现在，为示其所闻，他说道：“沙门乔达摩不……”等。于此，这是对不明显词的释义：“婆罗门”，指种姓婆罗门。“年迈的”，指衰朽的，因年老而致牙齿脱落等。“年长的”，指身体发育已达极限者。“耆宿的”，指生来尊贵者，即是很久以前出生的。“高龄的”，指已走过漫长岁月者，意指已度过两三个王代。“寿高者”，指已达晚年者；所谓晚年，即一百岁的后三分之一。

Apica – jiṇṇeti porāṇe, cirakālappavattakulanvayeti vuttaṃ hoti. Vuḍḍheti sīlācārādiguṇavuḍḍhiyutte. Mahallaketi vibhavamahattatāya samannāgate mahaddhane mahābhoge. Addhagateti maggappaṭipanne, brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramāne. Vayoanuppatteti jātivuḍḍhabhāvaṃ antimavayaṃ anuppatteti evamettha yojanā veditabbā.

再者，“年迈的”，指古老的，即是说出身于源远流长的家族。“年长的”，指具足戒行等功德增长者。“耆宿的”，指财富巨大者，拥有大财富、大受用。“高龄的”，指已行于道上者，即遵行婆罗门的誓言与行持规范而不违越。“寿高者”，此处应结合理解为：既是生来尊贵，又已达暮年。

Idāni abhivādetīti evamādīni ‘‘na samaṇo gotamo’’ti ettha vuttanakārena yojetvā evamatthato veditabbāni – ‘‘na vandati vā, nāsanā vuṭṭhahati vā, nāpi ‘idha bhonto nisīdantū’ti evaṃ āsanena vā upanimantetī’’ti. Ettha hi vā saddo vibhāvane nāma atthe, ‘‘rūpaṃ niccaṃ vā aniccaṃ vā’’tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha – ‘‘tayidaṃ bho gotama tathevā’’ti. Yaṃ taṃ mayā sutaṃ – taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. ‘‘Na hi bhavaṃ gotamo…pe… āsanena vā nimantetī’’ti evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha – ‘‘tayidaṃ bho gotama na sampannamevā’’ti taṃ abhivādanādīnaṃ akaraṇaṃ na yuttameva.

现在，“礼敬”等词，应与“沙门乔达摩不……”一句中的否定词“不”相结合来理解其义，即：“他不礼敬，不起座，也不以座位邀请说：‘尊者们，请坐于此。’”此处的“或”字，是用于分别简别，如同“色是常或是无常”等句。说完此话后，他看见世尊不行礼敬等事，便说：“尊者乔达摩，此事确实如此！”意即：我所听闻之事，确实如此；我的听闻与亲见相符、一致，义理上合一。他如此以亲见来印证所闻：“尊者乔达摩确实不……乃至……以座位邀请。”然后他谴责说：“尊者乔达摩，此事确实不妥！”意即：“您不行礼敬等事，实为不当。”

Athassa bhagavā attukkaṃsanaparavambhanadosaṃ anupagamma karuṇāsītalahadayena taṃ aññāṇaṃ vidhamitvā yuttabhāvaṃ dassetukāmo āha – ‘‘nāhaṃ taṃ brāhmaṇa …pe… muddhāpi tassa vipateyyā’’ti. Tatrāyaṃ saṅkhepattho – ‘‘ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, yvāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccakārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarābhimukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ; tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ [Pg.103] abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā ‘‘tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro’’ti sañjātasomanasso patināmesi; tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti. Evaṃ sampatijātassapi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ vā…pe… āsanena vā nimanteyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgate evarūpaṃ nipaccakāraṃ patthayittha. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā pavuttatālaphalamiva gīvato pacchijjitvā sahasāva bhūmiyaṃ vipateyyāti.

于是世尊不陷于自赞毁他之过，以慈悲清凉之心欲驱散其无知，彰显正理，说道：“婆罗门，我……乃至……他的头也会断裂坠落。”此中大意为：“婆罗门，我以无碍的一切知智眼观察，在此天人世界中，也看不到任何我应礼敬、起立或邀请入座的人。我如今已证得一切知，却看不到如此应受恭敬之人，此事不足为奇。不仅如此，当我刚出生时，面向北方走七步，遍观整个十千世界；那时，我也在这天人世界中，找不到任何我应礼敬、起立或邀请入座的人。然而，寿长一万六千劫的漏尽大梵天也合掌，心生欢喜地尊敬我道：‘您是世间的大士(mahāpurisa)，您是这天人世界中的最上、最长、最胜者，没有比您更卓越的人。’那时，我也因未见有比自己更卓越者，而发出牛王之语：‘我是世间第一，我是世间最长，我是世间最胜。’如此，即使是刚出生的我，也没有应受礼敬等的人，如今已证得一切知的我又该向谁礼敬……乃至……邀请入座呢？因此，婆罗门，你不要向如来期求这样的恭敬。婆罗门，如来若向某人礼敬……乃至……邀请入座，那个人的头就会在夜晚结束时，像熟透而蒂结松脱的棕榈果从茎上掉落一般，突然从颈项断裂而坠落于地。”

3. Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa loke jeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha – ‘‘arasarūpo bhavaṃ gotamo’’ti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati, taṃ bhoto gotamassa natthi, tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassatthaṃ attani sandassento ‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādimāha.

3. 即使这样说了，那婆罗门由于智慧低劣，未察觉如来于世间之最尊地位，仅是无法忍受彼言，便说：“乔达摩尊者是无味者。”他的意思是：世间所谓的礼敬、起立、合掌、恭敬等行为被称为“和合之味”，而乔达摩尊者没有这些，因此乔达摩尊者是无味者，是无味之类，无味之性。于是，世尊为了软化其心，避免直接反驳，并以另一种方式于自身上展示彼言之义，便说了：“婆罗门，此中确有理路。”

Tattha pariyāyoti kāraṇaṃ; ayañhi pariyāyasaddo desanā-vāra-kāraṇesu vattati. ‘‘Madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) hi esa desanāyaṃ vattati. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. ‘‘Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu, yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’tiādīsu (pārā. 164) kāraṇe. Svāyamidha kāraṇe vattati. Tasmā ettha evamattho daṭṭhabbo – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ; yena kāraṇena maṃ ‘‘arasarūpo [Pg.104] bhavaṃ gotamo’’ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhyaṃ gaccheyya. Katamo pana soti? Ye te brāhmaṇa rūparasā…pe… phoṭṭhabbarasā te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasasaddagandharasaphoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti, te sabbepi tathāgatassa pahīnāti. Mayhaṃ pahīnāti vattabbepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti. Desanāvilāso vā esa bhagavato.

此处“理路”（pariyāya）即是原因；此“理路”一词可用于说法、轮次或原因等场合。如在“你应当记住这《蜜丸经》的说法”等语句中，此词用于说法方面；在“阿难，今日该由谁轮流教诫比丘尼众呢？”等语句中，此词用于轮次方面；在“善哉，世尊，请开示其他原因，使比丘僧团得以安住正觉”等语句中，此词用于原因方面。此词在此处即用于原因之意。因此这里应当这样理解：婆罗门，确实存在这个原因；若有人基于这个原因说“乔达摩尊者是无味之人”，那么此人说得正确，可被称为真实语者。那是什么原因呢？婆罗门，那些色味……乃至触味，如来都已断除。这是什么意思呢？那些因出身或投生而被视为最上者的凡夫，在品味、喜爱、贪著色等所缘时，会生起被称为欲乐之味（kāmasukhassāda）的色味、声味、香味、味味、触味，这些味道如同系住此世间众生的脖颈般牵引着他们，又因依处、所缘等和合而生，故被称为“和合味”（sāmaggirasa）——所有这些，如来都已断除。虽然也可以说“我已断除”，但世尊说法时，不以“我”的方式来彰显自己。或者，这是世尊说法的一种风采。

Tattha pahīnāti cittasantānato vigatā jahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlametesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati; evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te ‘‘tālāvatthukatā’’ti vuccanti. Avirūḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti, yathā nesaṃ pacchābhāvo na hoti, tathā katā honti; tasmā āha – ‘‘anabhāvaṃkatā’’ti. Ayañhettha padacchedo – anuabhāvaṃ katā anabhāvaṃkatāti. ‘‘Anabhāvaṃ gatā’’tipi pāṭho, tassa anuabhāvaṃ gatāti attho. Tattha padacchedo anuabhāvaṃ gatā anabhāvaṃ gatāti, yathā anuacchariyā anacchariyāti. Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā. Ye hi abhāvaṃ gatā, te puna kathaṃ uppajjissanti? Tenāha – ‘‘anabhāvaṃ gatā āyatiṃ anuppādadhammā’’ti.

此处“已断”（pahīnāti）是指从心流中离去或舍弃。又，在此义中，应知是在作格的意义上使用了属格。“根已被断”（ucchinnamūlā）是说：他们那由渴爱与无明所成的根，已被圣道之利器斩断。“已成棕榈树之地”（tālāvatthukatā），是说他们的事（vatthu）已被做得像棕榈树之地一样。诚然，犹如将一棵棕榈树连根拔起，其原地仅成为空地，那棵棕榈树便不再生起；如是，以圣道之利器将色等诸味连根拔除，使先前生起过它们的心流仅成为一片空地时，所有这些都被称为“已成棕榈树之地”。或者，因其有不再生长之法性，如被砍去顶端的棕榈树一般，故名“已成棕榈树之地”。又，因为它们已如是成为棕榈树之地，已被做成不存在，即它们被做成那样，以致于它们之后不再有存在，是故说“已令其不存在”（anabhāvaṃkatā）。此处的词语分解是：anu-abhāvaṃ katā 成为 anabhāvaṃkatā。也有“已至不存在”（anabhāvaṃ gatā）的读本，其义为“已去至后无存在”。此处的词语分解是 anu-abhāvaṃ gatā 成为 anabhāvaṃ gatā，犹如 anu-acchariyā 成为 anacchariyā（不奇特）。“未来无生起之法”（āyatiṃ anuppādadhammā）是指在未来有不生起的自性。诚然，那些已去至不存在的，它们如何能再生起呢？因此说“已至不存在，未来无生起之法”。

Ayaṃ kho brāhmaṇa pariyāyoti idaṃ kho, brāhmaṇa, kāraṇaṃ yena maṃ sammā vadamāno vadeyya ‘‘arasarūpo samaṇo gotamo’’ti. No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Kasmā pana bhagavā evamāha? Nanu evaṃ vutte [Pg.105] yo brāhmaṇena vutto sāmaggiraso tassa attani vijjamānatā anuññātā hotīti. Vuccate, na hoti. Yo hi taṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti vattabbo bhaveyya. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa karaṇe abhabbataṃ pakāsento āha – ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ ‘‘arasarūpo’’ti vadesi, so amhesu neva vattabboti.

婆罗门，此即是理路。婆罗门，此即是原因，依此原因，若有人如实地说：“沙门乔达摩是无味者”，他说的便是对的。然而，这并非你所意指的。你所意指的那个理路，是不成立的。世尊为何这样说呢？难道这样说，不就等于承认了婆罗门所说的“和合之味”存在于自己身上吗？答：并非如此。若有人能够造作此“和合之味”而不作，他才可能因其欠缺而被说成是“无味者”。然而世尊是根本不能造作此事的，因此为了阐明自己不能造作此事，他才说：“但并非你所意指的那个。”你意指的那个理路，用来称我为“无味者”，对我们来说是根本不该说的。

4. Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃ nibbhogo bhavaṃ gotamotiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanakkamaṃ viditvā sandhāya bhāsitamattaṃ evaṃ veditabbaṃ. Brāhmaṇo tameva vayovuḍḍhānaṃ abhivādanakammādiṃ loke sāmaggiparibhogoti maññamāno tadabhāvena bhagavantaṃ nibbhogoti āha. Bhagavā pana yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo tadabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

4. 如是，婆罗门无法将自己所意指的无味状态强加于世尊，于是又说：“乔达摩尊者是无受用者”等语。在此等一切理路中，皆应按照已说之法了知其应用次第，并应了知这只是就其意指而言。婆罗门认为世间对年长者的礼敬等行为即是“和合受用”，因其欠缺，故称世尊为“无受用者”。而世尊则彻见自己于色等所缘上，确实没有众生的欲贪之受用，因此也认可了这另一层理路。

5. Puna brāhmaṇo yaṃ loke vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti tassa akiriyaṃ sampassamāno bhagavantaṃ akiriyavādoti āha. Bhagavā pana, yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati tasmā, taṃ akiriyavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ca kāyaduccaritanti pāṇātipāta-adinnādāna-micchācāracetanā veditabbā. Vacīduccaritanti musāvāda-pisuṇavācā-pharusavācā-samphappalāpacetanā veditabbā. Manoduccaritanti abhijjhābyāpādamicchādiṭṭhiyo veditabbā. Ṭhapetvā te dhamme, avasesā akusalā dhammā ‘‘anekavihitā pāpakā akusalā dhammā’’ti veditabbā.

5. 再者，婆罗门见到世尊不作世人对年长者所行的顶礼等家族传统行为，便说世尊是无作论者。而世尊，因为他宣说身恶行等的不作为，因此，他在自己身上看到那无作论，也认可了另一种解释。于此，身恶行当知是杀生、不与取、邪淫的思；语恶行当知是妄语、离间语、粗恶语、绮语的思；意恶行当知是贪欲、瞋恚、邪见。除去这些法，其余的不善法，当知是“种种罪恶的不善法”。

6. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto imaṃ ‘‘āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī’’ti maññamāno bhagavantaṃ ucchedavādoti āha. Bhagavā pana yasmā aṭṭhasu lobhasahagatacittesu pañcakāmaguṇikarāgassa dvīsu akusalacittesu uppajjamānakadosassa ca anāgāmimaggena ucchedaṃ vadati. Sabbākusalasambhavassa pana niravasesassa mohassa arahattamaggena ucchedaṃ vadati. Ṭhapetvā te tayo, avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi [Pg.106] ucchedaṃ vadati; tasmā taṃ ucchedavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

6. 再者，婆罗门在世尊身上没看见那顶礼等行为，认为“依此人，这世间的传统、世间的传承被断绝了”，便说世尊是断灭论者。然而世尊，因为他宣说以阿那含道断除八种贪相应心中的五欲之贪，以及两种不善心中生起的瞋；又宣说以阿罗汉道断除由一切不善法所生、无有残余的痴；除去这三者，其余罪恶的不善法，则宣说依相应的四道断除。因此，他在自己身上看到那断灭论，也认可了另一种解释。

7. Puna brāhmaṇo ‘‘jigucchati maññe samaṇo gotamo idaṃ vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī’’ti maññamāno bhagavantaṃ jegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi; kiṃ vuttaṃ hoti? Yañca tividhaṃ kāyaduccaritaṃ, yañca catubbidhaṃ vacīduccaritaṃ, yañca tividhaṃ manoduccaritaṃ, yā ca ṭhapetvā tāni duccaritāni avasesānaṃ lāmakaṭṭhena pāpakānaṃ akosallasambhūtaṭṭhena akusalānaṃ dhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiyo puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ‘‘kāyaduccaritenā’’ti upayogatthe karaṇavacanaṃ daṭṭhabbaṃ.

7. 再者，婆罗门想：“我想，沙门乔达摩厌恶对年长者行顶礼等家族传统之行，因此他才不做。”如此想着，便说世尊是厌恶者(jegucchī)。然而世尊，因为他厌恶身恶行等；这是什么意思呢？即那三种身恶行、四种语恶行、三种意恶行，以及除去那些恶行后，对其余因卑劣而为恶、因不善巧而生的不善法之获得、趣入、具足，他都像爱整洁之人厌恶粪便一样地厌恶、感到羞耻。因此，他在自己身上看到那厌恶的特质，也认可了另一种解释。于此，“以身恶行”(kāyaduccaritenā)一词，当知其具格是用于表达对象义。

8. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto ‘‘ayaṃ imaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti tasmā ayaṃ vinetabbo niggaṇhitabbo’’ti maññamāno bhagavantaṃ venayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo eva venayiko, vinayaṃ vā arahatīti venayiko, niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana, yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti! Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

8. 再者，婆罗门在世尊身上没看见那顶礼等行为，便想：“此人去除、毁坏了这世间对长者的恭敬之行，或者因为他不作此合宜之行，所以此人应受训诫、应被制伏。”如此想着，便说世尊是破坏者(venayiko)。于此，词义是：他去除（传统），故为去除者(vinayo)，即是说他行毁坏。去除者(vinayo)就是`venayiko`；或者，他堪受训诫(vinayaṃ)，故为`venayiko`，即是说他堪受制伏。然而世尊，因为他为了调伏、平息贪等而说法，故为调伏者(venayiko)。此处的词义正是：为调伏而说法，故为调伏者(venayiko)。衍生词的用法真是多样！他于自身看到那调伏者的状态，也认可了另一种解释。

9. Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuḍḍhe tosenti hāsenti, akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti; tasmā ‘‘ayaṃ vayovuḍḍhe tapatī’’ti maññamāno sappurisācāravirahitattā vā ‘‘kapaṇapuriso aya’’nti maññamāno bhagavantaṃ tapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti vuttaṃ hoti, sāmīcikammākaraṇassetaṃ nāmaṃ. Tapo assa atthīti tapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso ‘‘tapassī’’ti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāti [Pg.107] vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhyaṃ gato, tasmā taṃ tapassitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatrāyaṃ padattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Vuttampi hetaṃ – ‘‘idha tappati pecca tappatī’’ti. Tathā te tape assi nirassi pahāsi viddhaṃsesīti tapassī.

9. 再者，婆罗门认为，行顶礼等合宜行为者能使年长者欢喜愉悦，而不行者则会折磨、恼害他们，使他们生起忧恼。世尊不作此等行为，因此，婆罗门认为“此人折磨年长者”，或因其无善士之行而认为“此是贫苦之人”，便称世尊为苦行者。于此，词义是：他折磨，故为“折磨”，即是说他激怒、恼害，这是对不行合宜之行的称呼。有此“折磨”，故为苦行者。在第二种释义中，不究字面，世间称贫苦之人为“苦行者”。然而世尊，因为那些因折磨世间而被称作“折磨法”的不善法已被他断除，故被称为苦行者。因此，他在自己身上看到那苦行者的特质，也认可了另一种解释。于此，词义是：它们折磨，故为“折磨法”，这是不善法的同义词。如是说：“于此世受折磨，于来世受折磨。”同样，他抛弃、驱除、舍断、粉碎了那些折磨法，故为苦行者。

10. Puna brāhmaṇo taṃ abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti maññamāno bhagavati cassa abhāvaṃ disvā bhagavantaṃ apagabbhoti āha. Kodhavasena vā bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentopi evamāha. Tatrāyaṃ padattho – gabbhato apagatoti apagabbho, abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo. Hīno vā gabbho assāti apagabbho, devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgīti, hīno vāssa mātukucchimhi gabbhavāso ahosīti adhippāyo. Bhagavato pana yasmā āyatiṃ gabbhaseyyā apagatā, tasmā so taṃ apagabbhataṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatra ca yassa kho brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti etesaṃ padānaṃ evamattho daṭṭhabbo – brāhmaṇa, yassa puggalassa anāgate gabbhaseyyā, punabbhave ca abhinibbatti anuttarena maggena vihatakāraṇattā pahīnāti. Gabbhaseyyaggahaṇena cettha jalābujayoni gahitā. Punabbhavābhinibbattiggahaṇena itarā tissopi.

10. 再者，婆罗门认为那顶礼等行为能导向天界之胎、获得天界结生，见到世尊没有此行，便说世尊是“无胎者”(apagabbho)。或因嗔恚，他意图指出世尊在母胎中结生的过失，也如此说。于此，词义是：离于胎，故为“无胎者”，意即不堪获得天界转生。或，其胎卑劣，故为“无胎者”，意即因被排除于天界之胎外，未来将得卑劣之胎；或其在母胎中的住处是卑劣的，此为一种含义。然而，就世尊而言，因为他未来的卧胎已离去，故他于自身看到那无胎性，也认可了另一种解释。于此，“婆罗门，若有个人未来之卧胎、后有之再生已断”，这些文句的意义当如是理解：婆罗门，若有个人(puggala)，其未来的卧胎，以及在后有中的再生，因其原因已被无上道摧破而断尽。此处，以“卧胎”(gabbhaseyyā)一词，取胎生(jalābujayoni)；以“后有之再生”(punabbhavābhinibbattī)一词，取其余三生。

Apica gabbhassa seyyā gabbhaseyyā, punabbhavo eva abhinibbatti punabbhavābhinibbattīti evamettha attho daṭṭhabbo. Yathā ca viññāṇaṭṭhitīti vuttepi na viññāṇato aññā ṭhiti atthi, evamidhāpi na gabbhato aññā seyyāti veditabbā. Abhinibbatti ca nāma yasmā punabbhavabhūtāpi apunabbhavabhūtāpi atthi, idha ca punabbhavabhūtā adhippetā. Tasmā vuttaṃ – ‘‘punabbhavo eva abhinibbatti punabbhavābhinibbattī’’ti.

再者，于此当知其义：“胎之卧”，即是“卧胎”(gabbhaseyyā)；“后有即是再生”，即是“后有之再生”(punabbhavābhinibbattī)。犹如说“识住”(viññāṇaṭṭhiti)时，并无离于识而别有住；如是于此当知，并无离于胎而别有卧。又，所谓“再生”(abhinibbatti)，有属于后有的，也有不属于后有的，于此则意指属于后有的。是故说：“后有即是再生，为后有之再生”。

11. Evaṃ āgatakālato paṭṭhāya arasarūpatādīhi aṭṭhahi akkosavatthūhi akkosantampi brāhmaṇaṃ bhagavā dhammissaro dhammarājā dhammassāmī [Pg.108] tathāgato anukampāya sītaleneva cakkhunā olokento yaṃ dhammadhātuṃ paṭivijjhitvā desanāvilāsappatto hoti, tassā dhammadhātuyā suppaṭividdhattā vigatavalāhake antalikkhe samabbhuggato puṇṇacando viya saradakāle sūriyo viya ca brāhmaṇassa hadayandhakāraṃ vidhamanto tāniyeva akkosavatthūni tena tena pariyāyena aññathā dassetvā, punapi attano karuṇāvipphāraṃ aṭṭhahi lokadhammehi akampiyabhāvena paṭiladdhaṃ, tādiguṇalakkhaṇaṃ pathavīsamacittataṃ akuppadhammatañca pakāsento ‘‘ayaṃ brāhmaṇo kevalaṃ palitasirakhaṇḍadantavalittacatādīhi attano vuḍḍhabhāvaṃ sañjānāti, no ca kho jānāti attānaṃ jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ vaṭṭakhāṇubhūtaṃ ajja maritvā puna sveva uttānasayanadārakabhāvagamanīyaṃ. Mahantena kho pana ussāhena mama santikaṃ āgato, tadassa āgamanaṃ sātthakaṃ hotū’’ti cintetvā imasmiṃ loke attano appaṭisamaṃ purejātabhāvaṃ dassento seyyathāpi brāhmaṇātiādinā nayena brāhmaṇassa dhammadesanaṃ vaḍḍhesi.

11. 如此，从婆罗门前来之时起，即使他以无味等八种辱骂事由加以辱骂，世尊——法主、法王、法自在者、如来——仍以慈悲的清凉眼观照他。由于已通达法界而达到说法的庄严，又因善通达此法界，犹如无云虚空中的满月，亦如秋日之阳，驱散了婆罗门心中的黑暗，并以种种方便将那些辱骂事由开示出另一番义理。复次，为了彰显自己由不为八世间法所动摇而获得的慈悲广布，以及如大地般平等心、不动摇性等具德之相，他心想：“此婆罗门仅由白发、缺齿、皱皮等了知自己的年老，却不知自己为生所随、为老所缠、为病所伏、为死所击，已成轮回之桩，今日死去，明日即可能重为仰卧之婴。他实以大精勤来到我处，愿他此行有所收获。”于是，为了开示自己于此世间无与伦比的为长地位，他便以“婆罗门，譬如……”等方式为婆罗门增广说法。

Tattha seyyathāti opammatthe nipāto; pīti sambhāvanatthe; ubhayenāpi yathā nāma brāhmaṇāti dasseti. Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, atha kho vacanasiliṭṭhatāya evaṃ vuttanti veditabbaṃ. Evañhi loke siliṭṭhavacanaṃ hoti. Tānassūti tāni assu, bhaveyyunti vuttaṃ hoti. Kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni, usmīkatānīti vuttaṃ hoti. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti vuttaṃ hoti.

于彼，`seyyathā`是譬喻义的不变词；`pi`是显明义的不变词；二者共同显示“婆罗门，譬如”之义。至于“母鸡有八、十或十二枚蛋”，于此，虽然母鸡的蛋可能比所述数量或多或少，然为言辞流畅故，当知作如是说。如此，于世间即是流畅之言辞。`Tānassu`是`tāni assu`（彼等应有），即是说“彼等应是”。“为母鸡所善伏卧”，即由彼能生之母鸡展开双翅，卧于其上，而善加伏卧。“为母鸡所善温暖”，即时时使之获得温度，而周遍善加温暖，即是说令其温热。“为母鸡所善熏染”，即时时周遍善加熏染，即是说令其染上母鸡的气味。

Idāni yasmā tāya kukkuṭiyā evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti. Yopi nesaṃ allasineho so pariyādānaṃ gacchati. Kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, kukkuṭapotakā paripākaṃ gacchanti, kapālassa tanukattā bahiddhā āloko anto paññāyati. Atha te kukkuṭapotakā ‘‘ciraṃ [Pg.109] vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimha, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī’’ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti. Tato taṃ kapālaṃ dvedhā bhijjati, kukkuṭapotakā pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamanti. Evaṃ nikkhamantānañca nesaṃ yo paṭhamataraṃ nikkhamati so ‘jeṭṭho’ti vuccati. Tasmā bhagavā tāya upamāya attano jeṭṭhakabhāvaṃ sādhetukāmo brāhmaṇaṃ pucchi – ‘‘yo nu kho tesaṃ kukkuṭacchāpakānaṃ…pe… kinti svassa vacanīyo’’ti. Tattha kukkuṭacchāpakānanti kukkuṭapotakānaṃ. Kinti svassa vacanīyoti so kinti vacanīyo assa, kinti vattabbo bhaveyya jeṭṭho vā kaniṭṭho vāti. Sesaṃ uttānatthameva.

如今，由于那只母鸡以此三种方式守护那些蛋，它们不致腐坏。而且，蛋内湿润的黏液也逐渐耗尽。蛋壳变得薄，爪尖和喙尖也变得坚硬，雏鸡们发育成熟。由于蛋壳变薄，外面的光亮可以透入其中。于是那些雏鸡心想：“我们蜷缩着肢体，在狭窄处躺了这么久！现在外面有光亮可见，那里才是我们安乐的住处。”它们便想出来，用脚爪击打蛋壳，伸长脖颈。随后蛋壳裂成两半，雏鸡们拍打着翅膀，发出与当时情况相应的鸣叫声而出来。在这样出来的雏鸡中，最先出来的那只就被称为“最长者”。因此，世尊为了用这个比喻来论证自己是最长者的地位，就问婆罗门：“那些雏鸡中……应如何称呼它呢？”此处，“雏鸡”（kukkuṭacchāpakānaṃ）即指幼鸡（kukkuṭapotakānaṃ）。“应如何称呼它呢”的意思是：他应被如何称呼，应被认定为最长者还是最幼者呢？其余部分含义明显。

Tato brāhmaṇo āha – ‘‘jeṭṭhotissa bho gotama vacanīyo’’ti. Bho, gotama, so jeṭṭho iti assa vacanīyo. Kasmāti ce? So hi nesaṃ jeṭṭho, tasmā so nesaṃ vuḍḍhataroti attho. Athassa bhagavā opammaṃ sampaṭipādento āha – ‘‘evameva kho ahaṃ brāhmaṇā’’tiādi. Yathā so kukkuṭacchāpako jeṭṭhoti saṅkhyaṃ gacchati; evaṃ ahampi avijjāgatāya pajāya. Avijjāgatāyāti avijjā vuccati aññāṇaṃ, tattha gatāya. Pajāyāti sattādhivacanametaṃ. Tasmā ettha avijjaṇḍakosassa anto paviṭṭhesu sattesūti evaṃ attho daṭṭhabbo. Aṇḍabhūtāyāti aṇḍe bhūtāya jātāya sañjātāya. Yathā hi aṇḍe nibbattā ekacce sattā aṇḍabhūtāti vuccanti; evamayaṃ sabbāpi pajā avijjaṇḍakose nibbattattā aṇḍabhūtāti vuccati. Pariyonaddhāyāti tena avijjaṇḍakosena samantato onaddhāya baddhāya veṭhitāya. Avijjaṇḍakosaṃ padāletvāti taṃ avijjāmayaṃ aṇḍakosaṃ bhinditvā. Ekova loketi sakalepi lokasannivāse ahameva eko adutiyo. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ; atha vā pasatthaṃ sundarañca bodhiṃ; bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi vuccati. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. ‘‘Bodhi [Pg.110] vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Sabbaññutaññāṇantipi vadanti. Aññesaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti, abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti abbhaññāsiṃ paṭivijjhiṃ; pattomhi adhigatomhīti vuttaṃ hoti.

于是婆罗门说：“乔达摩尊者，他应被称为最长者。”（此即：）乔达摩尊者，他应被称为最长者。若问为何？因为他是它们中的最长者，所以他是它们中更年长的，此为其义。于是世尊为他引譬喻说：“婆罗门，我正是如此”等。正如那只雏鸡被算作最长者，我于处于无明中的众生中也是如此。“处于无明中”是说，无明被称为无知，处于其中。“众生”是有情的同义词。因此，此处当知其义为：在进入无明卵壳之内的有情中。“生于卵中”是说，在卵中存在、出生、生成的。正如某些在卵中生成的有情被称为“卵生的”；同样地，这所有众生都因在无明卵壳中生成，故被称为“生于卵中”。“被缠裹”是说，被那无明卵壳周遍地捆绑、束缚、缠绕。“破无明卵壳”是说，打破那由无明构成的卵壳。“世间唯一者”是说，在整个世间中，只有我一人，没有第二人。“我已亲证无上正等觉”中，“无上”即无有更高者，最殊胜的。“正等觉”即正确地、靠自己觉悟；或是，值得称赞与美妙之觉悟。“菩提”（觉）可指树、道、一切知智，亦可指涅槃。在“于菩提树下初次亲证正觉”及“在伽耶（Gaya）与菩提之间”等处，“菩提”即指树。在“觉被称为四道中之智”之处，则指道。在“具足殊胜广慧者得达菩提”之处，则指一切知智。在“已证不死、无为之菩提”之处，则指涅槃。但在此处，意指世尊的阿罗汉道智。亦有人说是一切知智。其他人的阿罗汉道是无上觉，还是不是呢？不是。为何？因为不能给予一切功德。对他们而言，阿罗汉道有时只给阿罗汉果，有时给三明，有时给六神通，有时给四无碍解，有时给声闻波罗蜜智。对独觉佛也只给独觉菩提智。但对诸佛则给予一切功德的圆满，犹如灌顶给予国王对全世界的主权。因此，其他任何人的觉都不成为无上觉。“我已亲证”是说，我已彻知、已通达；即是说，我已达到、我已证得。

Idāni yadetaṃ bhagavatā ‘‘evameva kho ahaṃ brāhmaṇā’’ti ādinā nayena vuttaṃ opammasampaṭipādanaṃ, taṃ evamatthena saddhiṃ saṃsanditvā veditabbaṃ. Yathā hi tassā kukkuṭiyā attano aṇḍesu adhisayanāditividhakiriyākaraṇaṃ; evaṃ bodhipallaṅke nisinnassa bodhisattabhūtassa bhagavato attano cittasantāne aniccaṃ dukkhaṃ anattāti tividhānupassanākaraṇaṃ. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Kukkuṭiyā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ. Kukkuṭiyā tividhakiriyākaraṇena aṇḍakapālānaṃ tanubhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena avijjaṇḍakosassa tanubhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhātuṇḍakānaṃ thaddhakharabhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa paripākakālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa [Pg.111] paripākakālo vaḍḍhitakālo gabbhaggahaṇakālo veditabbo.

现在，世尊所说“婆罗门，我正是如此……”等譬喻的阐明，应当与此义理结合起来理解。就像那只母鸡对自己的蛋进行孵卧等三种行为；同样，坐在菩提座上、身为菩萨的世尊，也在自己的心流中进行无常、苦、无我这三种随观。就像母鸡完成三种行为使蛋不致腐坏，同样，身为菩萨的世尊完成三种随观使观智不致退失。就像母鸡的三种行为耗尽蛋中的湿润黏液，同样，身为菩萨的世尊完成三种随观耗尽了遍行于三有的贪爱黏液。就像母鸡的三种行为使蛋壳变薄，同样，身为菩萨的世尊完成三种随观使无明蛋壳变薄。就像母鸡的三种行为使小鸡的爪尖与喙变得坚硬锐利，同样，身为菩萨的世尊完成三种随观使观智变得敏锐、强大、明净、勇健。就像母鸡的三种行为是小鸡的成熟期，同样，身为菩萨的世尊完成三种随观，应当被理解为观智的成熟期、增长期与受胎期。

Tato kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇaṃ gabbhaṃ gaṇhāpetvā anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā sakalabuddhaguṇasacchikatakālo veditabboti.

其后，犹如母鸡行此三事，小鸡或以爪尖，或以喙尖，啄破蛋壳，振动其翼，平安而出之时；如是，当知身为菩萨的世尊(bhagavā)，因圆满三种随观，令观(vipassanā)智受胎，以次第证得的阿罗汉道，啄破无明蛋壳，振动神通之翼，平安亲证一切佛德之时。

Svāhaṃ brāhmaṇa jeṭṭho seṭṭho lokassāti so ahaṃ brāhmaṇa yathā tesaṃ kukkuṭapotakānaṃ paṭhamataraṃ aṇḍakosaṃ padāletvā abhinibbhido kukkuṭapotako jeṭṭho hoti; evaṃ avijjāgatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā jeṭṭho vuḍḍhataroti saṅkhyaṃ gato. Sabbaguṇehi pana appaṭisamattā seṭṭhoti.

“婆罗门，我是世间最年长者、最殊胜者。”婆罗门，犹如在那些小鸡中，最先啄破蛋壳而出的小鸡即为年长者；如是，在为无明所笼罩的众生中，我最先啄破无明蛋壳，以圣者之生而出生，是故被计为年长者、最长老者。复次，因一切功德无与伦比，故为最殊胜者。

Evaṃ bhagavā attano anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa pakāsetvā idāni yāya paṭipadāya taṃ adhigato taṃ paṭipadaṃ pubbabhāgato pabhuti dassetuṃ ‘‘āraddhaṃ kho pana me brāhmaṇā’’tiādimāha. Imaṃ vā bhagavato anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ sutvā brāhmaṇassa cittamevamuppannaṃ – ‘‘kāya nu kho paṭipadāya imaṃ patto’’ti. Tassa cittamaññāya ‘‘imāyāhaṃ paṭipadāya imaṃ anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ patto’’ti dassento evamāha. Tattha āraddhaṃ kho pana me brāhmaṇa vīriyaṃ ahosīti brāhmaṇa, na mayā ayaṃ anuttaro jeṭṭhaseṭṭhabhāvo kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgasamannāgataṃ vīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. Āraddhattāyeva ca me taṃ asallīnaṃ ahosi. Na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. Upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyo asāraddhoti kāyacittapassaddhivasena kāyopi me passaddho ahosi[Pg.112]. Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi; samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti. Ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.

如此，世尊向婆罗门开示了自己无上、最年长、最殊胜的地位后，现在为了从预备阶段开始，说明他赖以证得此地位的修行，而说了“婆罗门，我已发起精进……”等语。或者，婆罗门听闻世尊这无上、最年长、最殊胜的地位后，心中生起这样的念头：“他是通过何种修行证得的呢？”世尊了知他的心念，为了开示“我正是通过这种修行证得此无上、最年长、最殊胜的地位”而这样说。其中，“婆罗门，我已发起精进”意为：婆罗门，我并非以懈怠、失念、身体焦躁、心散乱而证得此无上、最年长、最殊胜的地位；恰恰相反，为了证得它，我确实发起了精进。当我坐在菩提座(bodhimaṇḍa)时，我发起了具足四支的精进，即已策励、不松缓地进行。正因为已发起，我的精进毫不退缩。不仅是精进，我的念也朝向所缘而得以建立。正因为已建立，它毫不迷失。“身已轻安，不焦躁”：由于身心轻安，我的身也已轻安。在此，因为当名身轻安时，色身也必然轻安，所以不作区分，而总说“身已轻安”。“不焦躁”：正是因为轻安，所以不焦躁，意即“已离热恼”。“心已得定，一境性”：我的心也已正安止、善建立，犹如已达安止；正因为得定，所以是一境性，不动摇、不颤动。至此，禅那的预备阶段修行已被说明。

Paṭhamajjhānakathā

初禅论

Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjattayapariyosānaṃ visesaṃ dassento ‘‘so kho aha’’nti ādimāha. Tattha vivicceva kāmehi vivicca akusalehi dhammehītiādīnaṃ kiñcāpi ‘‘tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti kāmā. Tattha katame akusalā dhammā? Kāmacchando…pe… vicikicchā – ime vuccanti akusalā dhammā. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti pavivitto, tena vuccati – ‘vivicceva kāmehi vivicca akusalehi dhammehī’’’tiādinā (vibha. 564) nayena vibhaṅgeyeva attho vutto. Tathāpi aṭṭhakathānayaṃ vinā na suṭṭhu pākaṭoti aṭṭhakathānayeneva naṃ pakāsayissāma.

如今，为示现通过此道，证得以初禅为始、以三明为终的殊胜法，而说“我，实乃……”等文。于此，“离于诸欲，离于诸不善法”等文，其义虽已于《分别论》(Vibhaṅga)中，以“于此，何为欲？欲求是欲，贪是欲，欲求与贪是欲；思量是欲，贪是欲，思量与贪是欲——此等称为欲。于此，何为不善法？欲贪……乃至……疑——此等称为不善法。如是，于此等欲及此等不善法，远离、舍离，是故说为‘离于诸欲，离于诸不善法’”等方式解说，然若无义注之法，其义不甚明了，故今将仅依义注之法阐明之。

Seyyathidaṃ – vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apasakketvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati. Nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati, andhakāre sati padīpo viya, tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva, tasmā niyamaṃ karotīti.

此即是：“离于诸欲”者，谓已远离、已舍离、已弃舍诸欲。于此，其“eva”(唯)字，当知是为限定义。因其为限定义，故能显示：即使于证得初禅而住、诸欲已不存在之时，诸欲仍为此初禅之对敌；并且，唯有通过舍弃诸欲，方能证得此禅。何以故？当如是作“唯离于诸欲”之限定时，此义即明了：诸欲实为此禅之对敌，有彼等时，此禅则不生，犹如黑暗中，灯光不生；唯有舍弃彼等，方能证得此禅，犹如唯有舍弃此岸，方能到达彼岸。是故，作此限定。

Tattha siyā – ‘‘kasmā panesa pubbapadeyeva vutto na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’’ti? Na [Pg.113] kho panetaṃ evaṃ daṭṭhabbaṃ. Tannissaraṇato hi pubbapadeeva esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma’’nti (itivu. 72). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ. Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi ‘‘viviccā’’ti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti. Tathāpi kāyaviveko, cittaviveko, vikkhambhanavivekoti tayo eva idha daṭṭhabbā. ‘‘Kāmehī’’ti iminā pana padena ye ca niddese ‘‘katame vatthukāmā manāpiyā rūpā’’tiādinā (mahāni. 1; vibha. 964) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo’’tiādinā (mahāni. 1) nayena kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati ‘‘vivicceva kāmehī’’ti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

于此，可能会有疑问：“为何这个强调词（eva）只在前句说，而不在后句说呢？难道不离于诸不善法也能证得禅那而住吗？”不应如是见。此词之所以在前句说，乃因其是对诸欲的舍离。因为此禅那超越欲界且对治欲贪，所以它正是对诸欲的舍离。如所说：“此即是对诸欲的舍离，也就是出离。”（Itivuttaka 72）至于后句，也应像在“就在这里，诸比丘，有第一位沙门；这里有第二位沙门……”（Majjhima Nikāya 1.139）这句经文中，将“唯”（eva）这个词也带入后句来理解一样。因为确实不可能不离于那些被称为“盖”的诸不善法，而证得禅那安住。因此，这个强调词应当被理解为用于两个分句，即“唯离于诸欲，唯离于诸不善法”。并且，在这两个分句中，虽然“离”（vivicca）这一通用词语，涵括了以支分远离等和身远离等所有种类的远离，但于此只应理解为三种：身远离、心远离和镇伏远离。再者，“诸欲”（kāmehi）一词，应理解为涵括了所有在《大义释》(Mahāniddesa)中以“什么是事物欲？即合意的色……”（Mahāniddesa 1; Vibhaṅga 964）等方式所说的事物欲，以及在那里（《大义释》）和《分别论》(Vibhaṅga)中以“意欲是欲……”（Mahāniddesa 1）等方式所说的烦恼欲。因为只有这样，“唯离于诸欲”才可理解为意指“唯离于事物欲”。藉此，即说明了身远离。

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi dhammehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanatoyeva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo ‘‘kāmehī’’ti ettha vuttakāmesu vatthukāmapakkhe.

“离于诸不善法”，其义理是远离烦恼欲或一切不善法。藉此，即是说了心的远离。于此，通过前一句说远离事物欲，阐明了舍弃欲乐；通过后一句说远离烦恼欲，阐明了领受出离之乐。如是，通过说远离事物欲和烦恼欲，前者舍断了染污事，后者舍断了染污；前者舍断了轻浮之因，后者舍断了愚痴之因；前者阐明了加行清净，后者阐明了意乐清净，应如是了知。这便是就“诸欲”一词中所说的诸欲中，关于事物欲方面的解释方法。

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi [Pg.114] samāno, ‘‘tattha katamo kāmachando kāmo’’tiādinā nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā kāmacchando’’tiādinā nayena vibhaṅge (vibha. 564) uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.

在烦恼欲方面，则意指以意欲、贪等多种形态表现的欲贪即是“欲”。它虽然属于不善法所摄，但在《分别论》中，因其是禅那的对立体，故以“于此，作为欲的欲贪是什么？”等方式将其单独列出。或者说，因其是烦恼欲，故在前句中说；因其属不善法，故在后句中说。又因其有多种形态，故不说“离于欲”（kāmato，单数），而说“离于诸欲”（kāmehi，复数）。此外，虽然其他法也有不善的性质，但在《分别论》中，以“于此，什么是不善法？欲贪……”等方式，为了显示其作为后面禅支的敌对者和对立体的状态，而只说了诸盖。因为诸盖是禅支的敌对者，禅支是它们的对立体，也就是说，是它们的摧毁者。诚如《藏论》中所说：“定是欲贪的对治，喜是瞋恚的对治，寻是昏沉睡眠的对治，乐是掉举恶作的对治，伺是疑的对治。”

Evamettha ‘‘vivicceva kāmehī’’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘‘Vivicca akusalehi dhammehī’’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmogha-kāmayoga-kāmāsava-kāmupādāna-abhijjhākāyagantha-kāmarāga-saṃyojanānaṃ, dutiyena avasesaogha-yogāsava-upādāna-gantha-saṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti ettha atthappakāsanā.

如此，于此，“唯离于诸欲”这句是说欲贪的镇伏远离；“离于诸不善法”这句是说五盖的镇伏远离。或者，以总摄未说者的方式，第一句是说欲贪，第二句是说其余的盖。同样，在三不善根中，第一句是说以五欲差别为所缘的贪，第二句是说以嗔事差别等为所缘的嗔与痴。又或者，在暴流等法中，第一句是说欲暴流、欲轭、欲漏、欲取、贪身系、欲贪结，第二句是说其余的暴流、轭、漏、取、系、结。并且，第一句是说爱及其相应法，第二句是说无明及其相应法。此外，应知：第一句是说与贪相应的八种心生起的镇伏远离，第二句是说其余四种不善心生起的镇伏远离。以上，即是对‘唯离于诸欲，离于诸不善法’在此处的义理阐明。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassento savitakkaṃ savicārantiādimāha. Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi ‘‘tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotī’’ti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno. Vicaraṇaṃ vicāro, anusañcaraṇanti [Pg.115] vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena ghaṇṭābhighātasaddo viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paripphandanabhāvo cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. So pana nesaṃ viseso paṭhama-dutiyajjhānesu pākaṭo hoti. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.

至此已说明初禅的舍断支，现在要说明相应支，所以说“有寻有伺”等。其中，寻思为寻(vitakka)，即是所谓的“推度”(ūhana)。其特相是令心投入所缘；作用是冲击与遍击。诚如所说：“禅修者以寻冲击、遍击所缘。”其现起是引导心朝向所缘。伺察为伺(vicāra)，即是所谓的“随行”(anusañcaraṇa)。其特相是持续地审查所缘；作用是使俱生法持续地缘取所缘；其现起是使心持续地系缚于所缘。虽然它们在某些情况下不相分离，但从粗显的角度来说，寻好比敲钟时最初的撞击声，伺好比其后细微的余响。此中，寻是心的颤动，好比欲飞向空中的鸟儿拍动翅膀，或如心为香气所引的蜜蜂朝向莲花飞去。伺是心的平静活动，不太颤动，好比已飞上空中的鸟儿舒展翅膀，或如已飞向莲花的蜜蜂在莲花上方盘旋。它们之间的差别在初禅与第二禅中变得明显。因此，此禅与此寻、此伺共同运作，犹如树木兼有花与果，故称“有寻有伺”。在《分别论》(Vibhaṅga)中，则以“具足此寻与此伺”等方式，从个人的立场来解说，但其义理也应作如是观。

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pinayatīti pīti, sā sampiyāyanalakkhaṇā kāyacittapīnanarasā, pharaṇarasā vā, odagyapaccupaṭṭhānā. Sukhanaṃ sukhaṃ, suṭṭhu vā khādati khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttakānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ, yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti, vanacchāyappavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Ayañca pīti, idañca sukhaṃ, assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati.

于“离生”(vivekaja)中，此处的“离”(vivitti)即是“远离”(viveka)，意为远离诸盖。或者说，“已离”(vivitta)即是“远离”(viveka)，意为远离诸盖的、与禅那相应的诸法之聚。因此，从离而生，或于离中生，故为“离生”。于“喜乐”(pītisukha)中，“喜”(pīti)因其令人愉悦。其特相是令人喜爱；作用是滋润身心，或遍满；其现起是踊跃。“乐”(sukha)，或善能吞噬、挖掘身心的苦恼，故为乐。其特相是愉悦；作用是增强相应法；其现起是资助。虽然它们在某些心中不分离，但获得可意所缘时的满足是喜，体验所获滋味是乐。有喜之处必有乐，有乐之处未必有喜。喜摄于行蕴，乐摄于受蕴。喜，犹如在旷野中疲惫之人听闻或见到林边的水；乐，犹如进入林荫、享用水。当知此说是因其在彼彼之时显现的缘故。此喜与此乐，为此禅那所有，或在此禅那中，故此禅那称为“喜乐”。

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva [Pg.116] hi jhānaṃ, evaṃ pītisukhaṃ pettha vivekajameva hoti, tañcassa atthīti tasmā ekapadeneva ‘‘vivekajaṃ pītisukha’’ntipi vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayenetaṃ vuttaṃ. Attho pana tatrāpi evameva daṭṭhabbo.

再者，喜与乐为喜乐，犹如“法与律”(dhammavinaya)等。此禅那有离生之喜乐，或于此禅那中有离生之喜乐，故亦为“离生喜乐”。诚然，正如禅那是离生的，此中的喜乐亦是离生的，且为此禅那所有，是故亦适合用“离生喜乐”一个复合词来表达。然而，在《分别论》(Vibhaṅga)中，世尊则以“此乐与此喜相应”等方式(Vibhaṅga 567)来说明，但其义理在那儿也应作如是观。

Paṭhamanti gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatītipi paṭhamaṃ. Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantītipi jhānaṃ, paccanīkadhamme ḍahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ jhāyati upanijjhāyatīti jhānaṃ, teneva upanijjhāyanalakkhaṇanti vuccati. Tadetaṃ ārammaṇūpanijjhānaṃ, lakkhaṇūpanijjhānanti duvidhaṃ hoti. Tattha ārammaṇūpanijjhānanti saha upacārena aṭṭha samāpattiyo vuccanti. Kasmā? Kasiṇādiārammaṇūpanijjhāyanato. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni vuccanti. Kasmā? Lakkhaṇūpanijjhāyanato. Ettha hi vipassanā aniccalakkhaṇādīni upanijjhāyati, vipassanāya upanijjhāyanakiccaṃ pana maggena sijjhatīti maggo lakkhaṇūpanijjhānanti vuccati. Phalaṃ pana nirodhassa tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānanti vuccati. Imasmiṃ panatthe ārammaṇūpanijjhānameva jhānanti adhippetaṃ.

“初”（paṭhama），是依计数次第为初，亦因其为最初证得，故为初。因其烧尽敌对法，故为禅那（jhāna）；亦因瑜伽行者藉此禅思，故亦为禅那，此禅思之义为烧尽敌对法或思惟所缘。或其自身即是禅思、审虑，故为禅那，因此说它有审虑的特相。此分为二：所缘审虑与相审虑。其中，所缘审虑是指连同近行定在内的八等至。何以故？因其审虑遍处（kasiṇa）等所缘。相审虑是指观（vipassanā）、道、果。何以故？因其审虑诸相。于此，观审虑无常等相；观的审虑作用由道完成，故道称为相审虑；果则审虑灭的如是相，故果亦称为相审虑。然于此义中，禅那意指所缘审虑。

Etthāha – ‘‘katamaṃ pana taṃ jhānaṃ nāma, yaṃ savitakkaṃ savicāraṃ…pe… pītisukhanti evaṃ apadesaṃ arahatī’’ti? Vuccate – yathā sadhano saparijanotiādīsu ṭhapetvā dhanañca parijanañca añño apadesāraho hoti, evaṃ ṭhapetvā vitakkādidhamme aññaṃ apadesārahaṃ natthi. Yathā pana sarathā sapatti senāti vutte senaṅgesuyeva senāsammuti, evamidha pañcasu aṅgesuyeva jhānasammuti veditabbā. Katamesu pañcasu? Vitakko, vicāro, pīti, sukhaṃ, cittekaggatāti etesu. Etāneva hissa ‘‘savitakkaṃ savicāra’’ntiādinā nayena aṅgabhāvena vuttāni. Avuttattā ekaggatā aṅgaṃ na hotīti ce tañca na. Kasmā? Vuttattā eva. Sāpi hi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti evaṃ vuttāyeva. Tasmā yathā savitakkaṃ savicāranti, evaṃ sacittekaggatanti idha avuttepi iminā vibhaṅgavacanena cittekaggatāpi aṅgamevāti veditabbā. Yena hi adhippāyena bhagavatā uddeso kato, so eva tena vibhaṅgepi pakāsitoti.

于此有问：“究竟何为禅那，堪称‘有寻有伺……乃至……喜乐’？”答曰：譬如在“有财富、有眷属”等说法中，除了财富和眷属之外，另有一个堪此称谓者（即其主人）；但在此处，除了寻等诸法之外，并无其他堪此称谓者。又如说“有车、有步兵的军队”时，军队之名即依于其组成部分；如是，当知禅之名即依于五支。哪五支？寻、伺、喜、乐、心一境性。正是这些以“有寻有伺”等方式，以支分的身份被述说。若谓心一境性因未被提及故非禅支，此说不然。何以故？因其已被述及。它在《分别论》(Vibhaṅga)中确已如是说：“禅即是寻、伺、喜、乐、心一境性。”是故，犹如“有寻有伺”，纵使此处未说“有心一境性”，亦当藉此《分别论》之语，了知心一境性亦是禅支。因为世尊(bhagavā)作此纲要所怀之意，亦由他在《分别论》中阐明了。

Upasampajjāti [Pg.117] upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā samphusanā sacchikiriyā upasampadā’’ti vuttaṃ. Tassāpi evamevattho veditabbo. Vihāsinti bodhimaṇḍe nisajjasaṅkhātena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādesinti attho. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512).

“具足”(upasampajjati)，即是已到达、已证得之义。或为已令成就、已令圆满之义。在《分别论》(Vibhaṅga)中说：“具足，即是初禅的获得、逮得、到达、抵达、触达、遍触、作证、具足(upasampadā)。”其义亦应如是了知。“我曾安住”(Vihāsiṃ)，是指在菩提座(bodhimaṇḍa)上，以被称为“坐”的威仪安住，具足了如前所述的禅，从而成就了自身的威仪、存续、守护、维持、行动、安住之义。此事亦如《分别论》所说：“安住(viharati)，即是行仪(iriyati)、存续(vattati)、守护(pāleti)、维持(yapeti, yāpeti)、行动(carati)、安住(viharati)，因此称为‘安住’。”

Kiṃ pana katvā bhagavā imaṃ jhānaṃ upasampajja vihāsīti? Kammaṭṭhānaṃ bhāvetvā. Kataraṃ? Ānāpānassatikammaṭṭhānaṃ. Aññena tadatthikena kiṃ kātabbanti? Aññenapi etaṃ vā kammaṭṭhānaṃ pathavīkasiṇādīnaṃ vā aññataraṃ bhāvetabbaṃ. Tesaṃ bhāvanānayo visuddhimagge (visuddhi. 1.55) vuttanayeneva veditabbo. Idha pana vuccamāne atibhāriyaṃ vinayanidānaṃ hoti, tasmā pāḷiyā atthappakāsanamattameva karomāti.

又，世尊是作了什么而成就此禅而住？修习业处。是何（业处）？入出息念业处。其他有此需求者应作什么？其他（有需求）者亦应修习此业处，或地遍(pathavīkasiṇa)等其他任一（业处）。彼等之修习方法，当依《清净道论》(Visuddhimagga)所说之法了知。然若于此（详述），则此《律藏》之序言将变得过于繁重，是故我等仅作巴利（经文）之义理阐明。

Paṭhamajjhānakathā niṭṭhitā.

初禅论终。

Dutiyajjhānakathā

第二禅论

Vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idha; oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā pana niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.

“寻与伺的平息”(vitakkavicārānaṃ vūpasamā)，即寻(vitakka)与伺(vicāra)此二者平息、超越；意谓于第二禅刹那不复现起。于此，虽然在第二禅中，所有初禅的法（其实都）不存在——因为初禅的触(phassa)等是一回事，此处的（触等）又是另一回事——但是，为了阐明‘通过超越一个又一个粗显的（禅）支，才能从初禅证得其后的第二禅等’此义，故应了知经中如此说‘寻与伺的平息’。“内”(ajjhattaṃ)，于此意指自己的内在。然在《分别论》(Vibhaṅga)中仅说“内即自身”(ajjhattaṃ paccattaṃ)。因为此处意指自己的内在，所以其义为：于自身中生起，于自己的相续中产生。

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe [Pg.118] cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ. Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhayatīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

信（saddhā）被称为“净信”（sampasādana）。由于与净信相应，禅那也称为净信，犹如因与青色相应而有青布。又或者，因为那禅那具备净信，通过平息寻与伺的扰动而使心澄净，所以也被称为“净信”。在此义的抉择中，应知其语词关联为“心的澄净”。但在前一种义的抉择中，“心的”（cetaso）应与“专一的状态”（ekodibhāva）结合。于此，义的结合如下：“一而生起”（eko udeti），故为“专一”（ekodi），意思是，因未被寻与伺所占据，它作为顶尖者、最胜者而生起。确实，世间最胜者亦被称为“一”（eko）。或者，亦可说因远离寻与伺，作为“独一”无侣者而生起。又或者，令相应法奋起（udāyati），故为“奋起者”（udi），意思是令之奋起。因其最胜义而为“一”（eko），且其为“奋起者”（udi），故为“专一”（ekodi）；这是定的同义词。如此，“修习、增长此专一”，因此这第二禅是“专一的状态”（ekodibhāva）。再者，此“专一”是属于心的，不属于有情，不属于命我，因此它被称为“心的专一状态”。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi; atha kasmā idameva sampasādanaṃ ‘‘cetaso ekodibhāvañcā’’ti vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādananti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyappaṭilābheneva ca samādhipi pākaṭo; tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo, cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca evaṃ veditabbā.

此信在初禅中不也存在吗？此名为“专一”的定不也（在初禅中）存在吗？那么为何唯独于此（第二禅）才说为“净信”与“心的专一状态”呢？答曰：那初禅因寻(vitakka)与伺(vicāra)的扰动，犹如被波浪涟漪搅动的水，并非十分澄净，因此即使有信，也不称为“净信”。正因其并非十分澄净，于此定也不甚显着，因此也不称为“专一状态”。然而，在此禅那中，因无寻与伺的障碍，信获得了机会而变得强大，正因获得了强信为助，定也变得显着；因此当知唯独于此才这么说。在《分别论》(Vibhaṅga)中只说：“净信，即是信、信解、信靠、净信。心的专一状态，即是心的住立……正定。”当知此释义(atthavaṇṇanā)与此（引文）所说不相违背，反而相互关联、彼此吻合。

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi (vibha. 576) vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.

“无寻、无伺”(avitakkaṃ avicāraṃ)：因为通过修习而断除，于此（禅那）或于此（行者）没有寻，故为“无寻”。以同样的方法，（没有伺）故为“无伺”。在《分别论》(Vibhaṅga)中也说：“如是，此寻与此伺是寂止的、平息的、寂灭的、灭没的、完全灭没的、消失的、离去的、干涸的、完全干涸的、终结的，因此称为‘无寻、无伺’。”

Etthāha – nanu ca ‘‘vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho, atha kasmā puna vuttaṃ avitakkaṃ avicāra’’nti? Vuccate – evametaṃ siddho vāyamattho, na panetaṃ tadatthadīpakaṃ; nanu avocumha – ‘‘oḷārikassa pana oḷārikassa [Pg.119] aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

于此，有人问：“难道‘寻与伺的平息’此句不也已成立此义吗？为何还要再说‘无寻、无伺’呢？”答曰：“诚然，此义是已成立，但那句话并非阐明其义的文句。我们不是说过吗：‘为了说明由于超越了粗劣的禅支，才能从初禅证得其后的第二禅等，所以才说“寻与伺的平息”。’”

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaavicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

再者，此净信是因寻与伺的平息而有，而非因烦恼垢染的平息而有。并且，此专一状态是因寻与伺的平息而有，不像近行定(upacārajjhāna)那样是因断除诸盖而有，也不像初禅那样是因禅支的显现而有。如是，“寻与伺的平息”此句阐明了净信与专一状态的因。同样，此无寻无伺是因寻与伺的平息而有，不像在第三禅和第四禅中，或不像在眼识等中那样，是因其本身不存在而有。如是，它也阐明了无寻无伺状态的因，而非仅仅阐明寻与伺的不存在。然而，仅仅阐明寻与伺不存在的，正是“无寻、无伺”此句。因此，即使说了前者，后者也必须再说。

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

“定生”(samādhija)：意思是，从初禅的定，或从相应定所生。于此，虽然初禅也是从相应定所生，然而唯有此（第二禅的定）因无寻与伺的扰动，极为不动、十分澄净，故堪称为“定”(samādhi)。因此，为了称扬此（禅那），唯独它被称为“定生”。“喜乐”(pītisukha)，此如已说之理。

Dutiyanti gaṇanānupubbato dutiyaṃ, idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Jhānanti ettha pana yathā paṭhamajjhānaṃ vitakkādīhi pañcaṅgikaṃ hoti, evamidaṃ sampasādādīhi ‘‘caturaṅgika’’nti veditabbaṃ. Yathāha – ‘‘jhānanti sampasādo, pīti, sukhaṃ, cittassekaggatā’’ti (vibha. 580). Pariyāyoyeva ceso. Sampasādanaṃ pana ṭhapetvā nippariyāyena tivaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti? Pīti, sukhaṃ, cittassekaggatā’’ti (dha. sa. 161). Sesaṃ vuttanayamevāti.

“第二”(Dutiyanti)：依计数次第为第二；或因进入此第二（禅），故为“第二”。“禅那”(Jhānanti)：于此，当知犹如初禅由寻(vitakka)等构成五支，此（第二禅）则由净信(sampasāda)等构成“四支”。如所说：“禅那者，净信、喜(pīti)、乐(sukha)、心一境性(cittassekaggatā)。”而此仅是方便说(pariyāya)。若除去净信，从非方便说(nippariyāyena)，它实为三支。如所说：“于其时，什么是三支禅那？喜、乐、心一境性。”余者如已说之理。

Dutiyajjhānakathā niṭṭhitā.

第二禅论终。

Tatiyajjhānakathā

第三禅论

Pītiyā ca virāgāti ettha vuttatthāyeva pīti. Virāgoti tassā jigucchanaṃ vā samatikkamo vā. Ubhinnamantarā ‘‘ca’’ saddo sampiṇḍanattho, so [Pg.120] hi vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo samatikkamanattho hoti. Tasmā pītiyā ca samatikkamā, vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

“又，因喜的远离”(Pītiyā ca virāgā)：此中的“喜”(pīti)，其义已说。“远离”(virāga)是指对它的厌恶(jigucchana)或超越(samatikkama)。两者之间的“又”(ca)字有集合(sampiṇḍana)之义，它集合了“止息”(vūpasama)或“寻(vitakka)与伺(vicāra)的止息”。于此，当它仅集合“止息”时，应如是理解其结构：“因喜的远离，并且更因止息”。于此结构中，“远离”意为厌恶。是故，应见的义理是：“因对喜的厌恶，并且因止息”。而当它集合“寻与伺的止息”时，应如是理解其结构：“因喜的远离，并且更因寻与伺的止息”。于此结构中，“远离”意为超越。是故，应见的义理是：“因喜的超越，并且因寻与伺的止息”。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. ‘‘Vitakkavicārānaṃ vūpasamā’’ti hi vutte idaṃ paññāyati – ‘‘nūna vitakkavicāravūpasamo maggo imassa jhānassā’’ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti tadadhigamāya ussukānaṃ ussāhajanakaṃ; evamevaṃ idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘‘pītiyā ca samatikkamā, vitakkavicārānañca vūpasamā’’ti.

诚然，这些寻与伺在第二禅中就已止息，但此处说及此事，是为了阐明此禅的道路并予以赞叹。因为当说到“因寻与伺的止息”时，便能了知：“寻与伺的止息，确实是此禅的道路”。这就像在第三圣道中，宣说“断除五下分结”是一种赞叹，能激励那些为证得该道而热切的人；同样地，在此处，宣说寻与伺的止息——即使它们并非在此处新近止息——也是一种赞叹。因此，此义被说为：“因喜的超越，并且也因寻与伺的止息”。

Upekkhako ca vihāsinti ettha upapattito ikkhatīti upekkhā, samaṃ passati, apakkhapatitāva hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati. Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. Evamayaṃ dasavidhāpi tattha tattha āgatanayato bhūmipuggalacittārammaṇato, khandhasaṅgaha-ekakkhaṇakusalattikasaṅkhepavasena ca aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya vuttanayeneva veditabbā. Idha pana vuccamānā vinayanidānaṃ atibhāriyaṃ karotīti na vuttā. Lakkhaṇādito pana idha adhippetupekkhā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti.

“他安住于舍”：于此，恰当地看(upapattito ikkhati)故为舍(upekkhā)；其义为平等地看，不偏不倚地看。由于具足此种明晰、广大、稳固的舍，成就第三禅者被称为“具舍者”。然而，舍有十种：六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、清净舍。这十种舍，应按照《含义阐明》(Aṭṭhasālinī)（法集论义注）中所说的方式，依其在各处出现的脉络，从地、个人、心、所缘，以及依蕴的摄集、一刹那、善三法组的概要等角度来理解。但此处若加以说明，会使此《律》的导言过于繁重，故不予阐述。从相等方面来说，此处所指的舍，以中立为相，以无功用为味，以无营求为现起，以离喜为近因。

Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘‘upekkhako ca vihāsi’’nti evamayaṃ vattabbā siyā, sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi [Pg.121] tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

于此，问曰：“此难道不就是义理上的中舍性(tatramajjhattupekkhā)吗？其亦存在于初禅和第二禅中，是故于彼处亦应说‘安住于舍’，为何未如是说？”（答曰：）“因其作用不显。”诚然，于彼处，其作用不显，为寻(vitakka)等所压倒故。然于此处，其不为寻、伺(vicāra)、喜(pīti)所压倒，犹如抬头，作用变得显现，是故说之。

Niṭṭhitā ‘‘upekkhako ca vihāsi’’nti etassa sabbaso atthavaṇṇanā.

“安住于舍”(upekkhako ca vihāsi)此句之全面释义终。

Idāni sato ca sampajānoti ettha saratīti sato, sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā; asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacārajjhānamattampi na sampajjati, pageva appanā; oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitāyeva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathāpi dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati; evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya pītisampayuttameva siyā. Sukhe vāpi sattā rajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idaṃ idheva vuttanti veditabbaṃ.

现在，于“具念与正知”中，“能忆念”故为“具念”，“能了知”故为“正知”。此乃就个人而说念与正知。其中，念以忆念为相，以不忘失为味，以守护为现起；正知以不痴为相，以决择为味，以简择为现起。此念与正知，虽亦存于前分诸禅，然于失念、无正知者，近行定尚且不成，何况安止定。但因彼诸禅粗显，心行犹如人行于地，较为容易，念与正知之作用于彼处不甚明显。然此第三禅，由断粗分禅支而致微细，心行犹如人行于剃刀之刃，须由念与正知的作用所摄持，是故唯于此处说。复次，何以故？譬如趋近母牛之犊，被携离母牛，若不加守护，即复还于母牛；如是，此第三禅之乐，虽已离喜，若不以念与正知守护，亦将复还于喜，而成喜相应。又，众生于乐生染，而此乐极为甜美，于此之上更无有乐。依念与正知之力，于此乐中方不生染着，非由他法。为显示此特殊义理，故知此二法唯于此处宣说。

Idāni sukhañca kāyena paṭisaṃvedesinti ettha kiñcāpi tatiyajjhānasamaṅgino sukhappaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa [Pg.122] phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āha.

现在，于“以身感受乐”中，具足第三禅者虽无感受乐之作意，然即便如是，因有与彼名身相应之乐，又因由彼乐所生之极为殊胜色，遍满其色身，因其遍满故，彼虽已出定，亦能感受乐。是故，为显示此义而说：“以身感受乐”。

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? ‘‘Upekkhako satimā sukhavihārī’’ti. Taṃ tatiyaṃ jhānaṃ upasampajja vihāsinti evamettha yojanā veditabbā.

现在，关于“圣者们称之为‘具舍、具念、乐住者’”：此中，诸佛等圣者，以彼禅那为因，以彼禅那为缘，而宣说、教导、施设、建立、开显、分别、阐明、显示那位成就第三禅的个人——其意即是称赞。如何称赞呢？即“具舍、具念、乐住者”。此处的结构应理解为：“他进入并安住于彼第三禅那”。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, yathā ca pīti na uppajjati; evaṃ upaṭṭhitassatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

然而，他们为何如此称赞他呢？因为他值得称赞。因为此人即使在已达乐之极致的、极其甜美的第三禅中，也安住于舍，不为乐的染著所牵引，并且喜不再生起；由于其念已善建立，故为“具念”。又因为他以名身感受圣者所喜爱、圣者所受用、无杂染的乐，所以他值得称赞。因此应当知道，圣者们正是为了彰显他这些值得称赞的德行，才称赞他为“具舍、具念、乐住者”。

Tatiyanti gaṇanānupubbato tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Jhānanti ettha ca yathā dutiyaṃ sampasādādīhi caturaṅgikaṃ; evamidaṃ upekkhādīhi pañcaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassa ekaggatā’’ti (vibha. 591). Pariyāyoyeva ceso. Upekkhāsatisampajaññāni pana ṭhapetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti? Sukhaṃ, cittassekaggatā’’ti (dha. sa. 163). Sesaṃ vuttanayamevāti.

第三：按顺序为第三。也因进入此第三禅，故为第三。禅：此中，正如第二禅由净信等构成四支，此禅则由舍等构成五支。如言：“禅即是舍、念、正知、乐、心一境性。”但这只是方便说。若除去舍、念、正知，从非方便说（究竟义）而言，此禅仅有二支。如言：“彼时，什么是二支禅？即乐与心一境性。”其余如前所说。

Tatiyajjhānakathā niṭṭhitā.

第三禅论终。

Catutthajjhānakathā

第四禅论

Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe[Pg.123]. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ, indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassa domanassānaṃ pahānaṃ veditabbaṃ.

“舍断乐与舍断苦”是指舍断身乐与身苦。“先前”是指，此舍断确实是在第四禅之前，而非在第四禅的刹那。“喜与忧的消失”是指心乐与心苦，因为这两者也已在先前就消失舍断了，所以这么说。那么，它们是在何时被舍断的呢？是在四种禅那的近行刹那。确实，喜是在第四禅的近行刹那被舍断，而苦、忧、乐则是在初、二、三禅的近行刹那中被舍断。如此，虽然没有按照这些的舍断顺序而说，但应当了知，此处所说的乐、苦、喜、忧的舍断，是与《根分别》(Indriyavibhaṅga)中诸根的列举顺序一致的。

Yadi panetāni tassa tassa jhānassupacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamajjhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati, etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva; nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti; paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ; paṭipakkhena vihatattā. Nānāvajjane eva ca dutiyajjhānūpacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārappaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati tattha vitakkavicārabhāve. Appahīnā eva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti; appahīnapaccayattā. Na tveva dutiyajjhāne; pahīnapaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā [Pg.124] pīti sabbaso niruddhāti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca ‘‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ katanti.

如果这些感受在各禅的近行刹那就被舍弃了，那么为何经中说：“诸比丘，苦根在何处无余寂灭？于此，比丘远离诸欲……进入并安住于初禅，在此处，已生的苦根无余寂灭。……忧根……乐根……喜根在何处无余寂灭？于此，比丘舍弃乐……进入并安住于第四禅，在此处，已生的喜根无余寂灭”（《相应部》5.510）？这样，岂不是说唯有在禅那中才有灭尽吗？（答：）是因为（禅那中的灭尽）是超胜的灭尽。在初禅等中，对它们的灭尽是超胜的灭尽，而不仅仅是灭尽；在近行刹那，则仅仅是灭尽，而不是超胜的灭尽。的确，在种种作意时，即使在初禅的近行定中苦根已经寂灭，也可能因蚊蝇叮咬或不适的坐姿而生起，但在安止定内则不会。或者说，在近行定中已寂灭的，并未善妙地寂灭，因为未被对治法所摧破。但在安止定内，由于喜的遍满，整个身体都为乐所浸透，对于为乐所浸透的身体，苦根就善妙地寂灭了，因为已被对治法所摧破。同样，在第二禅的近行定中，已舍弃的忧根，由于寻与伺是其生起的因缘，在有身体疲劳与心的恼害时就会生起，在没有寻与伺时则不生起。凡是它生起之处，都有寻与伺的存在。在第二禅的近行定中寻与伺尚未被舍弃，因此（忧根）有可能在那里生起，因为其生起的因缘尚未被舍弃。但在第二禅中则不会，因为其生起的因缘已被舍弃。同样，在第三禅的近行定中，已舍弃的乐根，对于身体被喜所生起的殊胜色所触及者，（乐根）仍可能生起，但在第三禅中则不会，因为在第三禅中，作为乐之因缘的喜已完全寂灭。同样，在第四禅的近行定中，已舍弃的喜根，由于（对安止定）的邻近、由于已达安止的舍尚不存在、以及由于（喜根）未被完全超越，（喜根）仍可能生起，但在第四禅中则不会。正是因此，在“在此处，已生的苦根无余寂灭”等各处经文中，才使用了“无余”一词。

Etthāha – ‘‘athevaṃ tassa tassa jhānassūpacāre pahīnāpi etā vedanā idha kasmā samāharī’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ ‘‘adukkhamasukha’’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā atidubbiññeyyā na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbe gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so, gaṇhatha na’’nti tampi gāhāpayati; evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā ‘‘yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanā’’ti sakkā hoti esā gāhayituṃ.

于此，有人问：“既然这些感受在各禅那的近行定中已被舍弃，为何在此还要将它们汇集起来呢？”（答：）是为了便于把握不苦不乐受。因为此处所说的“不苦不乐”受，它很微细，极难辨识，不易轻易把握。譬如，为了捕捉一头凶猛、难以接近的公牛，牧人会先把所有牛都赶进一个围栏，然后逐一放出，当轮到那头公牛时，便说：“就是这头，抓住它！”并让人将其抓住。同样地，世尊为了便于把握不苦不乐受，才将所有这些感受汇集起来。如此，将这些感受汇集并展示之后，便能让人把握：“凡非乐、非苦、非喜、非忧的感受，此即是不苦不乐受。”

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu, sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā; evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca te sappaccayā rāgadosā hatāti atidūre hontīti.

再者，当知说这些也是为了显示不苦不乐心解脱的诸缘。因为舍弃乐等正是它的诸缘。如所说：“贤友，有四种缘，能证得不苦不乐心解脱。贤友，于此，比丘因舍弃乐……具足安住于第四禅。贤友，此即证得不苦不乐心解脱的四种缘。”（《中部》1.458）。又如在别处，身见等虽已被舍弃，但为了称扬第三道，而说它们在彼处被舍弃；同样地，当知此处说这些也是为了称扬此禅那。或者，当知说这些也是为了通过断绝其因而显示贪与瞋在此已极其遥远。因为在这些感受中，乐是喜的缘，喜是贪的缘；苦是忧的缘，忧是瞋的缘。通过断绝乐等，那些有其缘的贪与瞋即被摧毁，因此变得极其遥远。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma – adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā. Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi, sā upekkhāya katā na aññena; tasmā etaṃ upekkhāsatipārisuddhinti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati – ‘upekkhāsatipārisuddhi’’’nti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatā veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā; satisīsena pana desanā vuttā.

“不苦不乐”（adukkhamasukha）是指因无苦而为不苦，因无乐而为不乐。此句显示了与苦、乐对立的第三受（tatiyavedanā），而不仅仅是苦与乐的缺乏。第三受名为不苦不乐，亦称为“舍”（upekkhā）。当知它有体验中性所缘为特相，有中立为作用，有不显著为现起，以乐的止息为足处。“舍念清净”（upekkhāsatipārisuddhi）是指由舍所产生的念的清净。因为在此禅那中，念是极其清净的。而其念的清净，是由舍所作，非由他法；因此此禅被称为“舍念清净”。《分别论》（Vibhaṅga）亦云：“此念因此舍而明净、清净、皎洁，故曰‘舍念清净’”（Vibh. 597）。而在此处，使念清净的舍，就其义而言，当知即是“中舍性”（tatramajjhattatā）。不仅念因此而清净，而且一切相应法亦然；但是，此教说是以念为首而说。

Tattha [Pg.125] kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā; evamayampi tatramajjhattupekkhācandalekhā vitakkavicārādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā alābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti; tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā, tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā, tasmā idameva upekkhāsatipārisuddhinti vuttanti veditabbaṃ.

在此，虽然此舍(upekkhā)也存在于其下的三禅中，但有如白昼时的月影(candalekhā)，既被太阳的光辉所压倒，又缺乏其同类——黑夜的助益，故不清净、不明亮；同样，此中舍性之舍月影，因被寻(vitakka)、伺(vicāra)等敌对法的威力所压倒，又缺乏其同类——舍受(upekkhāvedanā)之夜，故即使存在于初禅等禅那中也是不清净的。由于它不清净，犹如白昼不清净的月影之光，与之俱生的念(sati)等法也是不清净的；因此在那些禅那中，没有一处被称为“舍念清净”(upekkhāsatipārisuddhi)。然而在此处，因没有寻等敌对法的威力压倒，又获得了其同类——舍受之夜，此中舍性之舍月影变得极为清净。由于它的清净，犹如清净月影之光，与之俱生的念等法也变得清净、明亮，因此当知，唯有此处被称为“舍念清净”。

Catutthanti gaṇanānupubbato catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Jhānanti ettha yathā tatiyaṃ upekkhādīhi pañcaṅgikaṃ; evamidaṃ upekkhādīhi tivaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā, sati cittassekaggatā’’ti. Pariyāyo eva ceso. Ṭhapetvā pana satiṃ upekkhekaggatameva gahetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti? Upekkhā, cittassekaggatā’’ti (dha. sa. 165). Sesaṃ vuttanayamevāti.

第四(catuttha)：依计数次第为第四。又因达成此第四（禅），故为第四。禅(jhāna)：在此，犹如第三（禅）是由舍等组成的五支；同样，此（第四禅）是由舍等组成的三支。如其所说：“禅即是舍、念、心一境性。”这只是一种权说(pariyāya)。然而，除去念，只取舍与心一境性，那么从了义(nippariyāya)上说，它就是二支的。如其所说：“于彼时，什么是二支禅？即舍、心一境性。”（《法集论》165）其余如前述方法。

Catutthajjhānakathā niṭṭhitā.

第四禅论终。

Pubbenivāsakathā

宿住论

12. Iti imāni cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. Tattha khīṇāsavānaṃ cittekaggatatthāni honti, te hi samāpajjitvā ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti [Pg.126] iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Sekkhaputhujjanānaṃ ‘‘samāpattito vuṭṭhāya samāhitena cittena vipassissāmā’’ti nibbattentānaṃ vipassanāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittakā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti nibbattenti, tesaṃ nirodhapādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘aparihīnajjhānā hutvā brahmaloke uppajjissāmā’’ti nibbattenti, tesaṃ bhavokkamanatthāni honti.

12. 如是，此四禅，于某些人是为心一境性；于某些人是为观(vipassanā)之足处；于某些人是为神通(abhiññā)之足处；于某些人是为灭尽定(nirodhasamāpatti)之足处；于某些人是为趣向于有。其中，于诸漏尽者，是为心一境性。因为他们入定后，作遍处(kasiṇa)预备业，生起八等至，仅是为了：“我等将以一境之心安乐度日”。于诸有学与凡夫，当他们生起禅那，以期“我等将从等至出定，以等持之心修观”时，禅那即是观之足处。又，于那些修成八等至，进入作为神通足处的禅那，从等至出定，希求如所说“由一变多”等神通而生起禅那者，禅那即是神通之足处。又，于那些修成八等至，以期“我等将入灭尽定七日，成为无心者，于现法中证达名为‘灭’之涅槃(nibbāna)而安乐住”而生起禅那者，禅那即是灭尽定之足处。又，于那些修成八等至，以期“我等将不退失禅那，投生于梵世间”而生起禅那者，禅那即是为趣向于有。

Bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca nirodhapādakañca sabbakiccasādhakañca sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ. Yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento ‘‘so evaṃ samāhite citte’’tiādimāha.

又，世尊于菩提树下所生起的此第四禅，当知其于世尊，既是观(vipassanā)之足处，亦是神通(abhiññā)之足处，亦是灭尽定(nirodhasamāpatti)之足处，能成办一切事务，且能给予一切世间与出世间之功德。为显示其所能给予的诸功德之一部分，世尊便说了以“so evaṃ samāhite citte”（彼，于如是等持之心）等为首的文句。

Tattha soti so ahaṃ. Evanti catutthajjhānakkamanidassanametaṃ. Iminā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva ca vigatūpakkilese; aṅgaṇena hi cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānañhi cittaṃ mudūti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Mudu hi cittaṃ kammaniyaṃ hoti sudhantamiva suvaṇṇaṃ, tadubhayampi ca subhāvitattā eva. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).

其中，“彼”（so）即是“我”。“如是”（evaṃ）：这是对第四禅次第的说明。意即是说：“通过此次第获得第四禅”。“等持的”（samāhite）：即以此第四禅之定而等持。在“清净的”（parisuddhe）等词中，是因舍与念的清净状态而清净。正因其清净，故为“明净的”（pariyodāte），意即“光明的”（pabhassare）。因摧毁了乐等之因且移除了贪等垢秽，故为“无垢的”（anaṅgaṇe）。正因其无垢，故为“离随烦恼的”（vigatūpakkilese）；因为心确实会被垢秽染污。因善修习故为“柔软的”（mudubhūte），意即“已达自在”。因为处于自在的心被称为柔软。正因其柔软，故为“适业的”（kammaniye），意即是说：“堪任于业、适于业”。因为柔软的心是适业的，犹如善加锻炼的黄金，而此二者皆因善修习故。如其所说：“诸比丘，我不见有任何一法，如心这般，经修习、多作后，会变得如此柔软且适业。”（增支部1.22）

Etesu [Pg.127] parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitañhi cittaṃ assaddhiyena na iñjati, vīriyapariggahitaṃ kosajjena na iñjati, satipariggahitaṃ pamādena na iñjati, samādhipariggahitaṃ uddhaccena na iñjati, paññāpariggahitaṃ avijjāya na iñjati, obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ cittaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

因安住于此等清净等状态，故为“安住的”（ṭhite）。正因安住，故为“达不动的”（āneñjappatte），意即“不动、无摇”。或者，因柔软与适业而安住于自在，故为“安住的”（ṭhite）；因被信等所摄持，故为“达不动的”（āneñjappatte）。被信所摄持的心，不为不信所动；被精进所摄持的，不为懈怠所动；被念所摄持的，不为放逸所动；被定所摄持的，不为掉举所动；被慧所摄持的，不为无明所动；已达光明的，不为烦恼黑暗所动。被此六法所摄持的心，即是“达不动者”。如是具足八支的心，堪能引向以神通作证彼等应以神通作证之法。

Aparo nayo – catutthajjhānasamādhinā samāhite. Nīvaraṇadūrībhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānappaṭilābhapaccayānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittūpakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. Yathā āneñjappattaṃ hoti; evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya, pādakaṃ padaṭṭhānabhūtanti attho.

另一法门：以第四禅定而“等持”。因远离诸盖而“清净”。因超越寻等而“明净”。因无得禅之障碍的欲界恶法，故“无垢”。因离贪等心之随烦恼，故“离随烦恼”。此二者皆当依《无垢经》与《布喻经》（中部 1.57等）了知。因达自在而“柔软”。因达神足之境而“适业”。因修习圆满而达殊胜之境，故“安住不动”。其义为：如其已达不动，如是安住。如是具足八支的心，堪能引向以神通证悟那些应以神通证悟之法，其义即是作为足处、作为立足点。

Pubbenivāsānussatiñāṇāyāti evaṃ abhiññāpādake jāte etasmiṃ citte pubbenivāsānussatimhi yaṃ ñāṇaṃ tadatthāya. Tattha pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā nivutthadhammā vā nivutthā, gocaranivāsena nivutthā, attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. Abhininnāmesinti abhinīhariṃ.

“为宿住随念智”（Pubbenivāsānussatiñāṇāya）：即当此心如是成为神通之足处时，为了（获得）宿住随念中的智。其中，“宿住”（pubbenivāso）是过去诸有生中曾住的诸蕴。所谓“曾住”（Nivutthā），即曾居住、曾经验，于自身相续中生起后又已坏灭。或（“宿住”是）曾住的诸法；所谓“曾住”，即以所缘为住处而曾住，被自己的识所识知、限定；或如在忆念断轮回道者等情况中，亦被他人的识所识知。“宿住随念”（Pubbenivāsānussati）：即凭借它而随念宿住的念，即是宿住随念。“智”（Ñāṇaṃ）：即与此念相应的智。如是，“为宿住随念智”（pubbenivāsānussatiñāṇāya）意即：为了此宿住随念智，为了获得、到达此智。“我引向”（Abhininnāmesiṃ）：即是我导向。

Soti [Pg.128] so ahaṃ. Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussarāmīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭiyā anugantvā anugantvā sarāmi, anudeva vā sarāmi, citte abhininnāmitamatte eva sarāmīti dasseti. Pūritapāramīnañhi mahāpurisānaṃ parikammakaraṇaṃ natthi, tena te cittaṃ abhininnāmetvāva saranti. Ādikammikakulaputtā pana parikammaṃ katvāva saranti, tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti, tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.402 ādayo) vuttanayeneva gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

彼即“我”。“种种”（Anekavihitaṃ），意为“多种多样”，或“以多种方式进行或阐明”之义。“宿住”（Pubbenivāsaṃ），指从紧邻的前世开始，于彼彼之处曾经居住的（生命）相续。“我随念”（Anussarāmi）表明：如“一生、二生”这般，依循生的次第，次第追忆而忆起；或立即忆起，或仅需心向于彼，便能忆起。因为已圆满波罗蜜的诸位大士无需作预备行，他们仅需将心转向便能忆起。而初修业的良家子则需作了预备行后方能忆起，因此，就他们而言，当说预备行。但若言说之，则会使这部《律疏》的导言变得过于繁重，是故我们不予言说。但有需求者，当依《清净道论》（Visuddhimagga）中所说之理趣领会。于此，我们则仅解说圣典原文。

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho, tassa pakārappabhedaṃ dassento ekampi jātintiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha ca saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī, vivaṭṭo vivaṭṭaṭṭhāyī’’ti vuttāni tāni sabbāni pariggahitāni honti.

“即如”（Seyyathidaṃ），是用于开示已发端之事样相的不变词。正是由于已开始阐述此宿住，为显示其类别与差别，故说“一生”等。于此，“一生”者，即以一结生为根本、以一死亡为终结、摄于一有之中的蕴之相续。此理趣亦通于“二生”等。至于“许多坏劫”等句，当知：减劫为坏劫（saṃvaṭṭakappa），增劫为成劫（vivaṭṭakappa）。于此，以“坏”摄“坏住”，因其以“坏”为根本；以“成”摄“成住”。如是，则所有如“诸比丘，此为劫之四阿僧祇。云何为四？坏、坏住，成、成住”（cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī, vivaṭṭo vivaṭṭaṭṭhāyīti）所说者，皆被含摄。

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati.

于此，坏劫有三：火坏劫、水坏劫、风坏劫。坏劫之界限有三：光音天(Ābhassarā)、遍净天(Subhakiṇhā)、广果天(Vehapphalā)。当劫为火所坏时，光音天以下被火焚烧；当劫为水所坏时，遍净天以下被水消融；当劫为风所坏时，广果天以下被风摧毁。详言之，总是一个佛土会毁坏。

Buddhakkhettaṃ nāma tividhaṃ hoti – jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiādīsu kampati. Āṇākkhettaṃ [Pg.129] koṭisatasahassacakkavāḷapariyantaṃ hoti. Yattha ratanaparittaṃ, khandhaparittaṃ, dhajaggaparittaṃ, āṭānāṭiyaparittaṃ, moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ, ‘‘yaṃ yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ yattha yaṃ yaṃ ākaṅkhati taṃ taṃ anussarati. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettampi vinaṭṭhameva hoti; vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati. Tassa vināso ca saṇṭhahanañca visuddhimagge (visuddhi. 2.404) vuttaṃ. Atthikehi tato gahetabbaṃ.

所谓佛土(Buddhakkhetta)有三种：生起佛土(jātikkhetta)、威力佛土(āṇākkhetta)与境界佛土(visayakkhetta)。其中，生起佛土以一万个轮围世界为界限，于如来投生等时即会震动。威力佛土以十万俱胝个轮围世界为界限，于此范围内，《宝经》(Ratanaparitta)、《蕴护卫经》(Khandhaparitta)、《幢顶经》(Dhajaggaparitta)、《阿吒曩胝经》(Āṭānāṭiyaparitta)、《孔雀护卫经》(Moraparitta)等护卫经之威力得以施行。而境界佛土则无边无量，诚如所言：“乃至任何其所希望之处”，于此佛土中，佛陀欲随念何事，即能随念何事。于此三佛土中，一个威力佛土会毁坏。而当其毁坏时，生起佛土亦必随之毁坏；且毁坏时一同毁坏，形成时亦一同形成。其毁坏与形成，已于《清净道论》(Visuddhimagga)中述及，有需要者当从彼处了知。

Ye panete saṃvaṭṭavivaṭṭā vuttā, etesu bhagavā bodhimaṇḍe sammāsambodhiṃ abhisambujjhanatthāya nisinno anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe sari. Kathaṃ? ‘‘Amutrāsi’’ntiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahosiṃ. Evaṃnāmoti vessantaro vā jotipālo vā. Evaṃgottoti bhaggavo vā gotamo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsītikappasahassaparamāyupariyanto vā.

对于此处所说的这些坏劫与成劫，世尊为了在菩提座上证得正自觉，坐下来忆念了许多坏劫、许多成劫、许多坏劫与成劫。如何忆念？通过“我曾在彼处”等方式。其中，“我曾在彼处”是指：在某个坏劫中，我曾在某个有、某个胎、某个趣、某个识住、某个有情居或某个有情类中。名为如此，即韦桑达拉(Vessantara)或光护(Jotipāla)。姓为如此，即巴伽瓦(Bhaggava)或乔达摩(Gotama)。肤色如此，即白色或黝黑。食物如此，即以香米饭和肉为食，或以自然生成的果实为食。如此感受苦乐，即以多种方式感受有染或无染等不同种类的身心苦乐。寿命极限如此，即寿命的极限为一百岁，或寿命的极限为八万四千劫。

So tato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto, puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

“我从彼处死后，生于彼处”，意即：我从那个有、胎、趣、识住、有情居或有情类死后，又在某个名为某某的有、胎、趣、识住、有情居或有情类中出生。“在那里我也曾是”，意即：在那个有、胎、趣、识住、有情居或有情类中，我再次存在。“名为如此”等，如前所述。

Atha vā yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ saraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbaṃ. Tatrāpāsiṃ evaṃnāmoti tatrāpi [Pg.130] tusitabhavane setaketu nāma devaputto ahosiṃ. Evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. Evaṃvaṇṇoti suvaṇṇavaṇṇo. Evamāhāroti dibbasudhāhāro. Evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhappaṭisaṃvedī. Dukkhaṃ pana saṅkhāradukkhamattameva. Evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. So tato cutoti so ahaṃ tato tusitabhavanato cuto. Idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto.

再者，因为“我曾在彼处”等，是世尊以智慧次第上升时随其意愿的忆念。“我从彼处死后”，是世尊以智慧返回时的省察。因此，应知在“于此出生”之后，紧接着说“生于彼处”，是意指兜率天宫(Tusitabhavana)。“在那里我也曾是，名为如此”，是指：我也曾在兜率天宫，名为白幢(Setaketu)天子。“姓氏如此”，是指与那些天神同一姓氏。“肤色如此”，是指金色。“食物如此”，是指以天界甘露为食。“如此感受苦乐”，是指如此感受天界的快乐。至于苦，则仅有行苦而已。“寿命的终点如此”，是指寿命的极限为五亿七千六百万年。“我从彼处死后”，是指我从兜率天宫死后。“于此出生”，是指于此出生在摩诃摩耶(Mahāmāyā)王后的胎中。

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottavasena hi satto ‘‘datto, tisso, gotamo’’ti uddisīyati; vaṇṇādīhi odāto, sāmoti nānattato paññāyati; tasmā nāmagottaṃ uddeso, itare ākārā. Kiṃ pana buddhāyeva pubbenivāsaṃ sarantīti? Vuccate – na buddhāyeva, paccekabuddha-buddhasāvaka-titthiyāpi, no ca kho avisesena. Titthiyā hi cattālīsaṃyeva kappe saranti, na tato paraṃ. Kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hoti. Sāvakesu pana asītimahāsāvakā kappasatasahassaṃ saranti; dve aggasāvakā ekamasaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi tesaṃ abhinīhāro. Buddhānaṃ pana paricchedo natthi, yāva icchanti tāva saranti. Titthiyā ca khandhapaṭipāṭimeva saranti. Paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthi. Sāvakā ubhayathāpi saranti; tathā paccekabuddhā. Buddhā pana khandhapaṭipāṭiyāpi cutipaṭisandhivasenapi sīhokkantavasenapi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ ākaṅkhanti, taṃ sabbaṃ sarantiyeva.

“如是”，即是这样。“有行相、有总说”是指：通过名姓是“有总说”，通过肤色等是“有行相”。因为有情是通过名姓而被指称为“达多”、“帝沙”、“乔达摩”；通过肤色等差异而被认知为白皙或黝黑。因此，名姓是总说，其余是行相。然而，是否只有佛陀能忆念宿住？当说：不仅是佛陀，独觉佛、佛弟子和外道也能，但并非没有差别。外道只能忆念四十劫，不能更多。为何？因为智慧薄弱。他们因缺乏对名色的辨识，故智慧薄弱。在弟子中，八十大弟子能忆念十万劫；两位上首弟子能忆念一阿僧祇劫又十万劫。独觉佛能忆念二阿僧祇劫又十万劫。这是他们的本愿所及。而佛陀则没有限制，想忆念多久就能忆念多久。外道只能按蕴的次第来忆念。他们无法跳出次第，以死与结生的方式来忆念。他们就像盲人，无法随意走到想去的地方。弟子则两种方式都能忆念；独觉佛也是如此。而佛陀则能以蕴的次第、以死与结生、以及以狮子奋迅的方式，在许多俱胝劫中，向上或向下，凡是想忆念之处，全都能忆念。

Ayaṃ kho me brāhmaṇātiādīsu meti mayā. Vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādakamoho vuccati. Tamoti sveva moho tappaṭicchādakaṭṭhena ‘‘tamo’’ti vuccati. Ālokoti sāyevavijjā obhāsakaraṇaṭṭhena ‘‘āloko’’ti vuccati. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā [Pg.131] panettha – ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye.

在“婆罗门，这确是我的……”等句中，“我的”（me）意为“由我”（mayā）。“明”（vijjā），因其使之被了知的作用而为“明”。使什么被了知？宿住。“无明”（avijjā），因其不使彼宿住被了知，是覆盖它的痴，故被称为“无明”。“暗”（tamo），即是那痴，因其覆盖的作用而被称为“暗”。“光”（āloko），即是那明，因其照耀的作用而被称为“光”。于此，“明已证得”是其义，其余是赞叹之词。此处的句义结合是：“此明已被我证得”；对于已证得明的我，无明已被击破，意即已毁灭。为何？因为明已生起。此理亦适用于其余两对词组。

Yathā tanti ettha yathāti opammatthe. Tanti nipāto. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa, pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya vijjā uppajjeyya, tamo vihaññeyya āloko uppajjeyya; evameva mama avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddhanti.

在“如同彼……”（yathā taṃ）中，“如同”（yathā）是譬喻义。“彼”（taṃ）是虚词。因念不离而为“不放逸者”；因精进的热忱而为“热忱者”；因于身与命无所顾念而为“已策励其身者”（pahitattassa），意即已遣送其心者。此话之意为：如同不放逸、热忱、已策励其身而住者，无明会被击破，明会生起；暗会被击破，光会生起。正是如此，我的无明已被击破，明已经生起；暗已被击破，光已经生起。我此精勤的努力，已获得与之相应的果报。

Ayaṃ kho me brāhmaṇa paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti ayaṃ kho mama brāhmaṇa pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā paṭhamā abhinibbhidā paṭhamā nikkhanti paṭhamā ariyājāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

“婆罗门，这确是我的第一次突破，犹如小鸡之于蛋壳”，此句意为：婆罗门，这是我以宿住随念智之喙，啄破了覆盖往昔所住诸蕴的无明蛋壳后，第一次的突破、第一次的出离、第一次的圣诞生；犹如小鸡以喙或爪尖啄破蛋壳，从那蛋壳中突破、出来，再生于鸡群之中。

Pubbenivāsakathā niṭṭhitā.

宿住论终。

Dibbacakkhuñāṇakathā

天眼智论

13. So evaṃ…pe… cutūpapātañāṇāyāti cutiyā ca upapāte ca ñāṇāya; yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthanti vuttaṃ hoti. Cittaṃ abhininnāmesinti parikammacittaṃ nīhariṃ. So dibbena…pe… passāmīti ettha pana pūritapāramīnaṃ mahāsattānaṃ parikammakaraṇaṃ natthi. Te hi citte abhininnāmitamatte eva dibbena cakkhunā satte passanti, ādikammikakulaputtā pana parikammaṃ katvā. Tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti; tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.411) vuttanayena gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

13. “为得有情死生智”，即为了关于死与生的智；意即，为了彼智，以彼智可知有情的死与生。“我引导心”，即我生起预备心。在“我以天眼……（中略）……看见”这句中，已圆满波罗蜜的摩诃萨是不需要作预备的。他们只需引导心，即能以天眼看见有情；而初学的良家子则需作了预备之后才能。因此，就他们而言，当说预备法。但若说之，则会使此释论过于繁重，故我们不说。有需求者，当依《清净道论》(Visuddhimagga, Vism. 2.411)所说之理而取。于此，我们则仅解说圣典原文。

Soti [Pg.132] so ahaṃ. Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavinimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Tadubhayañca bhagavā addasa. Tenetaṃ vuttaṃ – ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

“彼”（so）即“我”（so ahaṃ）。在“以天眼”等句中，因与天眼相似，故为“天”（dibbaṃ）。诚然，诸天由善业所生的净眼，不为胆汁、痰、血等所障碍，因远离诸随烦恼，故能接受远处的所缘。此由精进修习力所生的智眼，亦复如是，因与天眼相似，故为“天”；又因依天住而得，且自身亦依止天住，故为“天”；又因摄取光明而有大光明，故为“天”；又因能见墙后等色而有大行境，故为“天”。此一切当依声明学了知。因见之义，故为“眼”。因行使眼之功用，犹如眼，故亦为“眼”。因见死生而为见清净之因，故为“清净”。若人只见死而不见生，则执持断见。若人只见生而不见死，则执持新有情出现见。若人见此二者，因其超越此二种邪见，故彼之见为见清净之因。世尊见此二者。是故说：“因见死生而为见清净之因，故为清净”。

Ekādasaupakkilesavirahato vā visuddhaṃ. Bhagavato hi ekādasapakkilesavirahitaṃ dibbacakkhu. Yathāha – ‘‘so kho ahaṃ, anuruddha, ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ. Amanasikāro…pe… thinamiddhaṃ… chambhitattaṃ… uppilaṃ… duṭṭhullaṃ… accāraddhavīriyaṃ… atilīnavīriyaṃ… abhijappā… nānattasaññā… ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ. So kho ahaṃ, anuruddha, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi. Rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmī’’ti (ma. ni. 3.242-243) evamādi. Tadevaṃ ekādasupakkilesavirahato visuddhaṃ.

或因远离十一染污而为“清净”。因为世尊的天眼远离了十一染污。如其所说：“阿那律，我如此了知‘疑是心的染污’后，便舍断了疑这个心的染污。不作意……（中略）……昏沉睡眠……惊怖……狂喜……粗恶……过度精进……过弱精进……贪欲……种种想……‘过度审视诸色是心的染污’，如此了知后，便舍断了过度审视诸色这个心的染污。阿那律，我如此不放逸、热忱、自我策励而住时，实只了知光明，而不见诸色；或实只见诸色，而不了知光明。”（《中部》3.242-243）等。如是，（天眼）因远离十一染污而为清净。

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ; mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

因其超越人的范围而见色，故为“超越人”（atikkantamānusakaṃ）；或因其超越人的肉眼，故当知为“超越人”。以彼清净、超越人的天眼。

Satte passāmīti manussamaṃsacakkhunā viya satte passāmi dakkhāmi olokemi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā [Pg.133] dibbacakkhunā daṭṭhuṃ na sakkā, ye pana āsannacutikā idāni cavissanti te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passāmīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite uññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte; abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ tena tena upagate. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ; iminā pana padena yathākammūpagañāṇakiccaṃ.

“我看见有情”，即我如以人肉眼一般看见、见到、观察有情。“正在死、正在生”：于此，于死刹那或生刹那，天眼是不能见的。但那些临近死亡、即将死去者，是“正在死”；那些已取结生或已再生者，是“正在生”之所指。他开示：“我看见他们如此正在死、正在生”。“下劣”：因与痴的果报相应，由于在种姓、家族、财富等方面下劣，故被轻视、被鄙视、被轻蔑、被藐视。“高贵”：因与无痴的果报相应，与前述相反。“善色”：因与无瞋的果报相应，具足悦意、可爱、可喜之色。“恶色”：因与瞋的果报相应，具足不悦意、不可爱、不可喜之色；亦有美貌、丑陋之义。“善趣”：生于善趣；或因与无贪的果报相应而富裕、大富。“恶趣”：生于恶趣；或因与贪的果报相应而贫穷、饮食匮乏。“随业而往”：随其所积之业而往。于此，以前面的“正在死”等词，说的是天眼的作用；而以此词，则说的是随业趣向智的作用。

Tassa ca ñāṇassa ayamuppattikkamo – so heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayikasatte passati mahantaṃ dukkhamanubhavamāne, taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ dukkhamanubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃ kammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavana-missakavana-phārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

此智的生起次第如下：他向下扩展光明朝向地狱，见到地狱有情正在感受巨大的痛苦，此见仅是天眼的作用。他如此思惟：“这些有情造了什么业，而正在感受此等痛苦呢？”于是他生起“他们造了此业”的以业为所缘之智。同样，他向上扩展光明朝向天界，见到在欢喜园(nandanavana)、杂合林(missakavana)、粗涩林(phārusakavana)等处的有情正在享受大福报。此见也仅是天眼的作用。他如此思惟：“这些有情造了什么业，而正在享受此等福报呢？”于是他生起“他们造了此业”的以业为所缘之智。这称为随业趣智(yathākammūpagañāṇa)。此智并无个别的预备工作。此智如此，未来智(anāgataṃsañāṇa)亦然。因为此等智以天眼为基础，与天眼同时成就。

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ; kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā [Pg.134] vā guṇaparidhaṃsanena vā upavādakā; akkosakā, garahakāti vuttaṃ hoti. Tattha ‘‘natthi imesaṃ samaṇadhammo, assamaṇā ete’’ti vadanto antimavatthunā upavadati. ‘‘Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vā’’ti vadanto guṇaparidhaṃsanena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca, satekicchaṃ pana hoti. Tassa ca āvibhāvatthaṃ idaṃ vatthumudāharanti –

于“身恶行”(kāyaduccarita)等词中，“恶行”(duccarita)即不善地行(duṭṭhu caritaṃ)，或因烦恼而腐坏(kilesapūtikattā)故为败坏的行为(duṭṭhaṃ caritaṃ)；由身所造的恶行，或从身生起的恶行，是为“身恶行”。语恶行(vacīduccarita)和意恶行(manoduccarita)也应如是理解。“具足”(samannāgatā)即是具备(samaṅgībhūtā)。“诽谤圣者”(ariyānaṃ upavādakā)是指对佛陀、独觉佛(paccekabuddha)及佛的声闻(buddhasāvaka)等圣者，乃至对在家的预流者(sotāpanna)，怀着不饶益之心，以究竟事(antimavatthu)或以毁损德行(guṇaparidhaṃsanena)来诽谤；亦即是辱骂者、谴责者。于此，若说“他们没有沙门法，他们非沙门”，即是以究竟事来诽谤。当知，若说“他们没有禅那(jhāna)、解脱(vimokkha)、道(magga)或果(phala)”，即是以毁损德行来诽谤。无论他是知而诽谤或不知而诽谤，两者皆是诽谤圣者。此业沉重，是天界(sagga)与圣道(magga)之障碍，但它是可对治的。为阐明此事，兹举此一事——

‘‘Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto atthi. So cintesi – ‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti tāva naṃ pivāmī’ti. So manussehi ummāratthāya āhaṭe dārukkhandhe nisīditvā taṃ pivi. Itaro taṃ jigucchi – ‘aticchāto vatāyaṃ mahallako amhākaṃ lajjitabbakaṃ akāsī’ti. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha – ‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’ti? ‘Āma, bhante, sotāpanno aha’nti. ‘Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito’ti. So taṃ khamāpesi. Tenassa taṃ pākatikaṃ ahosi’’. Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ bhante tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace so nakkhamati disāpakkanto vā hoti, ye tasmiṃ vihāre bhikkhū vasanti tesaṃ santikaṃ gantvā sace attanā vuḍḍhataro hoti ṭhitakeneva, sace navakataro ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti evaṃ vadantena khamāpetabbo. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāva sivathikaṃ gantvāpi khamāpetabbo. Evaṃ kate saggāvaraṇañca maggāvaraṇañca na hoti, pākatikameva hoti.

据说在某个村庄，一位长老和一位年轻比丘前去乞食。他们在第一家就得到了一勺热粥。长老患有腹风病，他想：“这粥对我是适宜的，我当趁它还未冷时喝下。”于是他坐在人们为门槛而搬来的木块上喝了粥。另一位比丘对此感到厌恶：“这老头子真是贪吃，做了让我们蒙羞的事！”长老在村中乞食后返回寺院，对年轻比丘说：“贤友，你于此教法中有所立足吗？”“是的，尊者，我是一位预流者(sotāpanno)。”“既然如此，贤友，你就不要再为更高的道果努力了，你已诽谤了一位漏尽者(khīṇāsavo)。”于是他请求长老宽恕，其恶业便恢复了原状。因此，若另有任何人诽谤圣者，他应前去请求宽恕。若自己比对方年长，应说：“我曾对具寿说了如此这般的话，请您原谅我。”若自己比对方年轻，应顶礼后，蹲坐合掌说：“尊者，我曾对您说了如此这般的话，请您原谅我。”若对方不原谅，或已去往他方，则应到住在那座寺院的比丘们那里。若自己比他们年长，则站着即可；若自己比他们年轻，则应蹲坐合掌说：“尊者，我曾对某某具寿说了如此这般的话，愿那位具寿原谅我。”若对方已般涅槃(parinibbuto)，则应到其般涅槃处，乃至到其坟场去请求宽恕。如此做了，便不会有升天与圣道之障碍，其业便会恢复原状。

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi [Pg.135] samādapenti. Tattha vacīduccaritaggahaṇeneva ariyūpavāde, manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha – ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149).

“邪见者”即是具有颠倒见者。“执持邪见之业”是指依于邪见而受持种种业，以及教唆他人受持以邪见为根的身业等。当知，虽然语恶行已包含诽谤圣者，意恶行已包含邪见，但此处重提此二者，是为了显示其罪过之严重。诽谤圣者之罪过严重，等同无间业。如言：“舍利弗，犹如一位具足戒、具足定、具足慧的比丘，于现法中即能证得阿罗汉果；舍利弗，我宣说此事是如此确定的：若不舍离那言语，不舍离那心，不舍弃那见解，他就像被带来放置般，如是堕于地狱。”

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, evaṃ mahāsāvajjataraṃ, yathayidaṃ, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

此外，实无有任何法比邪见更具大过。如言：“诸比丘，我不见有任何一法，如邪见这般更具大过。诸比丘，诸过失中，邪见为最。”

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Athavā kāyassa bhedāti jīvitindriyassupacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto; vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

“身坏”即是舍弃所执取的诸蕴。“死后”即是于其后执取新生的诸蕴。或者，“身坏”即是命根的断绝；“死后”即是死心之后。“恶趣”等词，皆是地狱的同义词。之所以称为“恶趣”(apāya)，乃因其远离了被认为是天界与解脱之因的福德之利(aya)，或因其无有快乐的增长(āya)。“恶道”(duggati)是苦的归宿与依处；或因充满嗔恚，由恶业所生的趣向，故为“恶道”。“堕处”(vinipāta)是作恶者(dukkaṭakārino)无助地堕落之处；或因毁灭中的有情肢节破碎地堕落于此，故为“堕处”。“地狱”(niraya)是无有称为“乐味”的收益(aya)之处。

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo, sugatiyā apetattā; na duggati, mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā; na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānañhi vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīci-ādianekappakāraṃ nirayameva dīpeti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

或者，以“恶趣”一词表示畜生界。畜生界诚然是恶趣，因其远离善趣；但非恶道，因有大威德的那伽王等存在。以“恶道”一词表示饿鬼界。它既是恶趣也是恶道，因其远离善趣且是苦的归宿；但非堕处，因其不像阿修罗那样堕落。有大威力的饿鬼甚至会生起天宫。以“堕处”一词表示阿修罗身。如前所说，它既是恶趣也是恶道，且因从一切福德资粮中堕落，故称为堕处。以“地狱”一词表示无间地狱等种种地狱。“生于”即是已到达，意指于彼处再生。与所说相反者，当知为善品。

Ayaṃ [Pg.136] pana viseso – ettha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādivisayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayameva hettha viseso – yathā pubbenivāsakathāyaṃ ‘‘pubbenivāsānussatiñāṇamukhatuṇḍakena pubbenivutthakkhandhapaacchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vuttaṃ; evamidha ‘‘cutūpapātañāṇamukhatuṇḍakena cutūpapātapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vattabbanti.

然而，此处的差别是：这里的“善趣”一词也包含人趣，“天界”一词则仅指天趣。其中，“善趣”意为美好的趣处。“天界”意为在色等所缘中极为殊胜。这一切都因有毁坏、崩解的含义而称为“世间”，这是其词义。“明”指的是天眼智明。“无明”指的是遮蔽有情死生的无明。其余的如前所述。此处的差别就在于：正如在关于忆念宿住的解说中所说：“以忆念宿住智为喙，啄破覆盖过去诸蕴的无明卵壳”；同样，在这里应当说：“以死生智为喙，啄破覆盖死生的无明卵壳”。

Dibbacakkhuñāṇakathā niṭṭhitā.

天眼智论终。

Āsavakkhayañāṇakathā

漏尽智论

14. So evaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti. Cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. So idaṃ dukkhanti evamādīsu ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti, tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati taṃ tesaṃ appavattiṃ nibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti, tassa ca sampāpakaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo.

14. “于如是等持之心”，于此应知为作为观(vipassanā)之基础的第四禅心。“为诸漏灭尽之智”，即是为了阿罗汉道智。实则，阿罗汉道因能摧毁诸漏，故被称为“诸漏灭尽”；而此智亦因含摄于彼道中故。“我令心转向”，即是我引出观心。对于“此是苦”等句，（其义为：）“苦仅有这么多，无有更多”——如是我以自性相通达，如实地遍知、识知、通达了全部苦谛。并且，我亦以自性相通达，如实地遍知、识知、通达了：产生此苦的渴爱为“此是苦集”；此二者到达而止息之处，即它们的无行之处——涅槃(nibbāna)为“此是苦灭”；以及能到达此的圣道为“此是导向苦灭之道”——其义应如是了知。

Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ‘‘ime āsavā’’tiādimāha. Tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccitthāti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ [Pg.137] dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena bhagavā paccavekkhanto ‘‘khīṇā jātī’’tiādīni abbhaññāsiṃ. Katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā, pubbeva khīṇattā; na anāgatā, anāgate vāyāmābhāvato; na paccuppannā, vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā; taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā ‘‘kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī’’ti jānanto abbhaññāsiṃ.

如是依自相开示诸谛后，今依烦恼以权便法开示，故说“此等是漏”等语。“对于如是知、如是见的我”一句，是说与观俱行而达到顶点的道。“欲漏”（kāmāsavā）即“从欲漏中”（kāmāsavato）。以“（心）已解脱”（vimuccittha）一句显示果刹那。因为于道刹那心正解脱，于果刹那则已解脱。以“于已解脱中有‘已解脱’之智”一句显示省察智。以“生已尽”等显示其境地。世尊确实以此智省察而亲证“生已尽”等。然则，世尊的何种生已尽？又如何亲证其已尽？当说：非过去生已尽，因其早已灭尽；非未来生，因于未来无从努力故；亦非现在生，因其尚存。然而，凡因未修道而可能于一、四、五有中生起的一、四、五蕴之生，彼生因修道而达至不生法，故已尽。他省察了以修道所断除的烦恼，了知“在无烦恼时，即使业存在，未来也不再结生”，由此亲证其已尽。

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. Tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsiṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi etaṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā bhagavā attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsiṃ. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsiṃ.

“已住”，义为已居住、已遍住、已行、已完成、已终。“梵行”指道梵行，因为贤善凡夫与七有学一同居住，才名为住梵行，漏尽者则是已住者。因此，世尊省察自己的梵行而亲证：“梵行已立”。“所作已办”，是指于四圣谛中，以四道，通过遍知、断除、作证、修习之现观，十六行相之事皆已完成。贤善凡夫等做此事业，漏尽者是已办所作者。因此，世尊省察自己所应作者而亲证：“所作已办”。“不再有此〔有〕”，即我亲证：“如今为再有此有，为此十六行相之事，或为灭尽诸烦恼，我已无修道之务”。

Idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ taṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento ayaṃ kho me brāhmaṇātiādimāha. Tattha vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccapaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayaṃ pana viseso – ayaṃ kho me brāhmaṇa tatiyā abhinibbhidā ahosīti ettha ayaṃ kho mama brāhmaṇa āsavānaṃ khayañāṇamukhatuṇḍakena catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyā abhinibbhidā tatiyā nikkhanti tatiyā ariyajāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

如今，为向婆罗门开示彼为省察智所把握的漏尽智之证得，而说“婆罗门，此实为我……”等语。其中，“明”是阿罗汉道智之明。“无明”是覆盖四圣谛的无明。其余如前已说。此处有此差别：“婆罗门，此实为我第三次突破”，于此，义为：“婆罗门，我以漏尽智之喙，破裂覆盖四圣谛的无明蛋壳，此是第三次突破、第三次出离、第三次圣生；犹如小鸡以喙或爪尖破裂蛋壳，从彼蛋壳中突破、出来，重生于鸡群中。”

Ettāvatā [Pg.138] kiṃ dassetīti? So hi brāhmaṇa kukkuṭacchāpako aṇḍakosaṃ

以此开示了什么？（世尊开示：）“婆罗门，彼小鸡破开蛋壳……

Padāletvā tato nikkhamanto sakimeva jāyati, ahaṃ pana pubbe-nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ bhinditvā paṭhamaṃ tāva pubbenivāsānussatiñāṇavijjāya jāto, tato sattānaṃ cutipaṭisandhipaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā dutiyaṃ dibbacakkhuñāṇavijjāya jāto, puna catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyaṃ āsavānaṃ khayañāṇavijjāya jāto; evaṃ tīhi vijjāhi tikkhattuṃ jāto. Sā ca me jāti ariyā suparisuddhāti idaṃ dassesi. Evaṃ dassento ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe pakāsetvā attano ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa dassesīti.

破壳而出时，仅出生一次。而我，首先破裂了覆盖过去所住诸蕴的无明之卵壳，以宿住随念智明而生；然后破裂了覆盖有情死与结生的无明之卵壳，第二次以天眼智明而生；再破裂了覆盖四圣谛的无明之卵壳，第三次以诸漏尽智明而生。如是，我以三明出生三次。”他开示了：“而我的此生是圣的、完全清净的。”如是开示时，他以宿住智开示了过去分智，以天眼开示了现在与未来分智，以漏尽开示了一切世间与出世间功德，如是以三明阐明了一切知者(sabbaññu)的一切功德，向婆罗门开示了自己圣生的最上最胜性。

Āsavakkhayañāṇakathā niṭṭhitā.

漏尽智论终。

Desanānumodanakathā

说法随喜论

15. Evaṃ vutte verañjo brāhmaṇoti evaṃ bhagavatā lokānukampakena brāhmaṇaṃ anukampamānena vinigūhitabbepi attano ariyāya jātiyā jeṭṭhaseṭṭhabhāve vijjattayapakāsikāya dhammadesanāya vutte pītivipphāraparipuṇṇagattacitto verañjo brāhmaṇo taṃ bhagavato ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ viditvā ‘‘īdisaṃ nāmāhaṃ sabbalokajeṭṭhaseṭṭhaṃ sabbaguṇasamannāgataṃ sabbaññuṃ ‘aññesaṃ abhivādanādikammaṃ na karotī’ti avacaṃ – ‘dhīratthu vatare aññāṇa’’’nti attānaṃ garahitvā ‘‘ayaṃ dāni loke ariyāya jātiyā purejātaṭṭhena jeṭṭho, sabbaguṇehi appaṭisamaṭṭhena seṭṭho’’ti niṭṭhaṃ gantvā bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamo’’ti. Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’tiādimāha.

15. 如是说时，怜悯世间的世尊，出于对婆罗门的悲悯，以开显三明的说法，开示了自己本可隐藏的、以圣种姓为最长最胜之事。听闻之后，维兰迦婆罗门身心充满喜悦，了知世尊以圣种姓为最长最胜之事后，便自责道：“我竟然对这样一位一切世间最长最胜、具足一切功德、一切知者，说了‘他不向他人行礼等’——唉，无知可鄙！”他断定：“如今，此人于世间，以圣种姓为先出生故为最长者，以一切功德无与伦比故为最胜者。”于是他对世尊说了这番话：“乔达摩尊者是最长者！乔达摩尊者是最胜者！”如此说完，他又随喜世尊的说法，说道：“善哉，乔达摩尊者！善哉，乔达摩尊者！”等等。

Tatthāyaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. ‘‘Abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho’’tiādīsu [Pg.139] (a. ni. 8.20) hi khaye dissati. ‘‘Ayaṃ me puggalo khamati, imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare.

在此，“abhikkanta”一词，可见于消逝、美好、俊美、随喜等义。例如，在“尊者，夜已过，初更已尽，比丘僧团已久坐”（增支部8.20）等句中，它表示“消逝”的意义；在“此人我所喜，于此四人中，他更为美好与殊胜”（增支部4.100）等句中，它表示“美好”的意义。

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –

“谁人礼我足，神力与声誉，光耀如是，以俊美之色，普照一切方？”

Ādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ, bhante’’tiādīsu (dī. ni. 1.250) abbhanumodane. Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā ‘‘sādhu sādhu, bho gotamā’’ti vuttaṃ hotīti veditabbaṃ.

在（《天宫事》857）等经文中，它表示“俊美”之义。在“善哉，尊者！”（长部1.250）等句中，它表示“随喜”之义。于此文中，它也正是“随喜”之义。因为是随喜，所以当知，这即是说：“善哉，善哉，乔达摩尊者！”

‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti.

“于怖畏、愤怒、称赞时，于仓促、好奇、惊叹时，于欢笑、悲伤、净信时，智者应作重复语。”

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo.

由此特征可知，此处由于净信及赞叹之故，此词被说了两次。

Atha vā abhikkantanti atiiṭṭhaṃ atimanāpaṃ atisundaranti vuttaṃ hoti. Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – ‘‘abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādo’’ti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato abhikkantaṃ guṇādhigamanato, tathā saddhājananato paññājananato, sātthato sabyañjanato, uttānapadato gambhīratthato, kaṇṇasukhato hadayaṅgamato, anattukkaṃsanato aparavambhanato, karuṇāsītalato paññāvadātato, apātharamaṇīyato vimaddakkhamato, suyyamānasukhato vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.

又或者，“绝妙”是说极其渴求、极其悦意、极其美好。于此，一个“绝妙”词是赞叹说法，另一个是赞叹自己的净信。此处的含义是：“绝妙啊，乔达摩！这乔达摩的说法真是绝妙！我因乔达摩的说法而生起的净信，这真是绝妙！”又或者，是就世尊言辞的成双义理而加以赞叹——乔达摩的言辞绝妙，因其能灭摈过失；绝妙，因其能获得功德；同样，因其能生起信心、生起智慧；因其义理俱足、文句圆满；因其文句浅显、义理深奥；因其悦耳入心；因其不自赞、不毁他；因其慈悲清凉、智慧明净；因其初闻即悦、堪受检验；因其闻之欣悦、思之有益——应如是等组合理解。

Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādipaṭicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā esa maggoti [Pg.140] vadeyya. Andhakāreti kāḷapakkhacātuddasī aḍḍharatta-ghanavanasaṇḍa-meghapaṭalehi caturaṅge tamasi. Ayaṃ tāva anuttānapadattho. Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena; yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena; yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena; yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanattayarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena, mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

此后，复以四喻赞叹说法。于此，“倒覆”者，谓向下放置，或口朝下者；“扶正”者，谓令其口朝上。“覆盖”者，谓为草叶等所覆；“揭开”者，谓令显露。“为迷者”者，谓为迷失方向者；“指示道路”者，谓执其手而言“此是道路”。“于黑暗中”者，谓于黑分第十四日、半夜、密林、云层此四支所成之黑暗中。此为不显明词语之义。此下为旨趣之结合：犹如有人扶正倒覆之物，如是，（世尊）令我此背离正法、立于不正法者，从不正法中出离；犹如有人揭开覆盖之物，如是，（世尊）揭开自迦叶(Kassapa)世尊教法隐没以来，为邪见丛林所覆盖之教法；犹如有人为迷者指示道路，如是，（世尊）为我此行于劣道、邪道者，指示通往天界与解脱之道；犹如有人于黑暗中持油灯，如是，（世尊）为我此沉没于痴暗中，不见佛等三宝之色者，持此能破除覆盖之痴暗的说法之灯。由尊者乔达摩(Gotama)以此等方便为我开示，故（说）“法已由（世尊）以多种方便开示”。

Desanānumodanakathā niṭṭhitā.

随喜说法论终。

Pasannākārakathā

净信相论

Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavantaṃ gotamaṃ saraṇanti gacchāmi; bhavaṃ me gotamo saraṇaṃ, parāyaṇaṃ, aghassa tātā, hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho; tasmā ‘‘gacchāmī’’ti imassa jānāmi bujjhāmīti ayampi attho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo; so atthato ariyamaggo ceva nibbānañca. Vuttaṃ hetaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca, api ca kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttampi hetaṃ chattamāṇavakavimāne –

如此赞叹教说后，因于此教说而于三宝心生净信，行净信之表示时，说了“esāhaṃ”等语。于此，“esāhaṃ”即“eso ahaṃ”（此我）。“我归依尊者乔达摩”，意即：我以尊者乔达摩为归依处而归敬；尊者乔达摩是我的归依处、最终依靠处、恶之守护者、利之成办者。怀此意趣，我归敬、亲近、奉事、承侍尊者乔达摩；或如是知、如是觉。诚然，凡有“行”义之语根，亦有“知”义；是故，“gacchāmi”（我去）一词，亦说有“我知、我觉”之义。至于“法与比丘僧伽”，于此，能执持已证道者、已证灭者，以及如所教而行者，使之不堕四恶趣，故名为法；彼法，义即圣道与涅槃。诚如所言：“诸比丘，所有有为法，圣八支道于其中被称为最上。”（增支部4.34）应知此为广说。法不仅是圣道与涅槃，而且还包括圣果与教法。在《持伞童子天宫事》(Chattamāṇavakavimāna)中亦如是说：

‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);

离贪无动亦无忧，无为之法无违逆；此法甘美且娴熟，善为分别当归依。

Ettha hi rāgavirāgoti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā [Pg.141] sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃyeva vimāne –

于此颂中，“离贪”(rāgavirāga)是说道；“无动无忧”(anejamasokaṃ)是说果；“无为法”(dhammamasaṅkhataṃ)是说涅槃；“无逆、甘美、此、娴熟、善分别”(appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattaṃ)是说由三藏所分别的一切法蕴。由见与戒之结合而和合，故名僧伽；彼，义即八圣者之集合。于彼天宫事中亦如是说：

‘‘Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;

Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);

“他们说，于四双清净士夫中，布施有大果报；此八种人为见法者，你当为皈依而近此僧伽。”

Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā ca brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.

比丘之众为比丘僧伽。至此，婆罗门已表达了三皈依。

Pasannākārakathā niṭṭhitā.

信心表现论终。

Saraṇagamanakathā

皈依论

Idāni tesveva tīsu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo saraṇaṃ gacchati,

现在，为了善巧于此三皈依，当知：皈依处、皈依、皈依者，

Saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi vedi tabbo. So pana idha vuccamāno atibhāriyaṃ vinayanidānaṃ karotīti na vutto. Atthikehi pana papañcasūdaniyaṃ vā majjhimaṭṭhakathāyaṃ bhayabheravasuttavaṇṇanato (ma. ni. aṭṭha. 1.56) sumaṅgalavilāsiniyaṃ vā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.250) saraṇavaṇṇanato gahetabboti.

皈依的类别、皈依的果报、杂染、以及破坏——此等方法应当了知。然而，若在此处解说，会使律的导论过于繁重，因此不说。有需要者，可从《破除戏论》（即《中部义注》）中〈怖畏经〉的释义（中部义注 1.56），或从《善吉祥光》（即《长部义注》）中皈依的释义（长部义注 1.250）获取。

Saraṇagamanakathā niṭṭhitā.

皈依论终。

Upāsakattapaṭivedanākathā

宣告优婆塞身份论

Upāsakaṃ maṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo ‘‘upāsako aya’’nti evaṃ dhāretūti attho. Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ. Taṃ atibhāriyakaraṇato idha na vibhattaṃ, atthikehi pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.56) vuttanayeneva veditabbaṃ. Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441), ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374) anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. Ajjatanti ajjabhāvanti vuttaṃ hoti. Ajjadagge icceva vā [Pg.142] pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇagataṃ maṃ bhavaṃ gotamo dhāretu jānātu, ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyyuṃ, neva buddhaṃ ‘‘na buddho’’ti vā, dhammaṃ ‘‘na dhammo’’ti vā, saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti. Ettha ca brāhmaṇo pāṇupetaṃ saraṇagatanti puna saraṇagamanaṃ vadanto attasanniyyātanaṃ pakāsetīti veditabbo.

“愿尊者乔达摩忆持我为优婆塞”，意思是愿尊者乔达摩以“此人是优婆塞”的方式忆持我。为了善巧于优婆塞之法，应当了解：谁是优婆塞？为何称为优婆塞？他的戒是什么？生计如何？过患是什么？成就又是什么？这些杂项应当了解。由于会使篇幅过于繁重，这里不作分别，有需要的人应当参考《破除戏论》（即《中部义注》）（中部义注1.56）中所说的方法。‘从今日起’（ajjatagge）一词中，‘agga’这个字可见于初始、顶端、部分、最胜等含义。例如在‘朋友，守门人，从今日起，我禁止尼乾陀（Nigaṇṭha）和尼乾陀女入内’（中部2.70）等句中表示初始；在‘用那指尖触碰那指尖’（事论441）、‘甘蔗顶端’、‘竹子顶端’等句中表示顶端；在‘“诸比丘，我允许你们分配酸、甜或苦果的部分(saṃ. ni. 5.374)，或按精舍的部分、或按院落的部分来分配(cūḷava. 318)”’等句中表示部分；在‘诸比丘，乃至无足、二足……的有情中，如来被称为最胜’（增支部4.34）等句中表示最胜。在此，应当理解为初始之义。因此‘从今日起’意思是‘以今日为开始’。‘今日’（ajjataṃ）即是说‘今日的状态’。或有读作‘ajjadagge’者，其中的‘d’是连音，意思是‘以今日为始’。‘乃至命终’（pāṇupetaṃ）即与生命同在，意思是‘只要我的生命还在延续，就一直归依，不以其他导师为师，以三归依而归依，愿尊者乔达摩如此忆持我、了知我。因为即使有人用利剑砍下我的头，我也绝不会说“佛不是佛”、“法不是法”、“僧不是僧”’。在此，婆罗门再说‘乃至命终归依’，应当理解为他以此显示其自我奉献。

Evaṃ attānaṃ niyyātetvā bhagavantaṃ saparisaṃ upaṭṭhātukāmo āha – ‘‘adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Kiṃ vuttaṃ hoti – upāsakañca maṃ bhavaṃ gotamo dhāretu, adhivāsetu ca me verañjāyaṃ vassāvāsaṃ, tayo māse verañjaṃ upanissāya mama anuggahatthaṃ vāsaṃ sampaṭicchatūti. Adhivāsesi bhagavā tuṇhībhāvenāti athassa vacanaṃ sutvā bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ cāretvā tuṇhībhāvena adhivāsesi; brāhmaṇassa anuggahatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.

如此奉献自身之后，他希望能侍奉世尊及其随行僧众，便说道：“愿尊者乔达摩与比丘僧团一同接受我在维兰迦的雨安居。”此谓何义？即是说：“愿尊者乔达摩忆持我为优婆塞，并接受我在维兰迦的雨安居；为了慈悯我，请您依止维兰迦婆罗门安住三个月。”“世尊以沉默接受”，是说世尊听了他的话后，身不动，口不言，仅在内心允可，以沉默表示了接受；也就是说，为了慈悯那婆罗门，他已在心中应允。

Atha kho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvāti atha verañjo brāhmaṇo sace me samaṇo gotamo nādhivāseyya, kāyena vā vācāya vā paṭikkhipeyya. Yasmā pana appaṭikkhipitvā abbhantare khantiṃ dhāresi, tasmā me manasāva adhivāsesīti evaṃ ākārasallakkhaṇakusalatāya bhagavato adhivāsanaṃ viditvā, attano nisinnāsanato vuṭṭhāya catūsu disāsu bhagavantaṃ sakkaccaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā āgatakālato pabhuti jātimahallakabrāhmaṇānaṃ abhivādanādīni na karotīti vigarahitvāpi idāni viññātabuddhaguṇo kāyena vācāya manasā ca anekakkhattuṃ vandantopi atittoyeva hutvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha sirasmiṃ patiṭṭhāpetvā yāva dassanavisayo tāva paṭimukhoyeva apakkamitvā dassanavisayaṃ vijahanaṭṭhāne vanditvā pakkāmi.

于是，维兰迦婆罗门知道了世尊的默许，心想：“如果沙门乔达摩不接受，他会以身体或语言拒绝。既然他没有拒绝，而是在内心允可，那么他就是以心默许了。”他凭着观察相貌的善巧，知道了世尊的默许，便从座位上起来，恭敬地向四方顶礼世尊，右绕三匝。虽然他从到来之时起，就因不再对年长的婆罗门行问候礼等而受人责备，但现在他已了知佛陀的功德，即使以身、语、意多次顶礼，仍觉不足，于是他举起十指光明莹洁的合掌，置于头顶，只要还在视线之内，便一直面向世尊后退，直到视线将尽之处，才顶礼离去。

Upāsakattapaṭivedanākathā niṭṭhitā.

宣告优婆塞身份论终。

Dubbhikkhakathā

饥荒论

16. Tena kho pana samayena verañjā dubbhikkhā hotīti yasmiṃ samaye verañjena brāhmaṇena bhagavā verañjaṃ upanissāya vassāvāsaṃ yācito[Pg.143], tena samayena verañjā dubbhikkhā hoti. Dubbhikkhāti dullabhabhikkhā; sā pana dullabhabhikkhatā yattha manussā assaddhā honti appasannā, tattha susassakālepi atisamagghepi pubbaṇṇāparaṇṇe hoti. Verañjāyaṃ pana yasmā na tathā ahosi, apica kho dusassatāya chātakadosena ahosi tasmā tamatthaṃ dassento dvīhitikātiādimāha. Tattha dvīhitikāti dvidhā pavattaīhitikā. Īhitaṃ nāma iriyā dvidhā pavattā – cittairiyā, cittaīhā. ‘‘Ettha lacchāma nu kho kiñci bhikkhamānā na lacchāmā’’ti, ‘‘jīvituṃ vā sakkhissāma nu kho no’’ti ayamettha adhippāyo.

16. 那时，维兰迦(Verañjā)正值饥荒：即当维兰迦(Verañja)婆罗门请求世尊在维兰迦附近入雨安居时，那时维兰迦正遭遇饥荒。所谓饥荒(dubbhikkhā)，是指难以获得食物(dullabhabhikkhā)；然而，这种难以获得食物的情况，在人们无信(assaddhā)、不净信(appasannā)的地方，即使在丰收且谷物非常便宜之时也会发生。但在维兰迦并非如此，而是因为收成不佳(dusassatāya)与饥饿之过(chātakadosena)而发生。因此，为了说明此义，故说“二重困境”(dvīhitikā)等。其中，“二重困境”是指以两种方式发生的行为(īhitikā)。所谓“努力”(īhitaṃ)，即是行为(iriyā)，以两种方式发生：心的行为(cittairiyā)与心的渴望(cittaīhā)。“我们在此乞食，究竟能否得到些什么，还是得不到呢？”以及“我们究竟能否活下去，还是不能呢？”——此即其义。

Atha vā dvīhitikāti dujjīvikā, īhitaṃ īhā iriyanaṃ pavattanaṃ jīvitantiādīni padāni ekatthāni. Tasmā dukkhena īhitaṃ ettha pavattatīti dvīhitikāti ayamettha padattho. Setaṭṭhikāti setakāni aṭṭhīni etthāti setaṭṭhikā. Divasampi yācitvā kiñci aladdhā matānaṃ kapaṇamanussānaṃ ahicchattakavaṇṇehi aṭṭhīhi tatra tatra parikiṇṇāti vuttaṃ hoti. Setaṭṭikātipi pāṭho. Tassattho – setā aṭṭi etthāti setaṭṭikā. Aṭṭīti āturatā byādhi rogo. Tattha ca sassānaṃ gabbhaggahaṇakāle setakarogena upahatameva pacchinnakhīraṃ aggahitataṇḍulaṃ paṇḍarapaṇḍaraṃ sālisīsaṃ vā yavagodhūmasīsaṃ vā nikkhamati, tasmā ‘‘setaṭṭikā’’ti vuccati.

或者说，“二重困境”(dvīhitikā)指生活艰难(dujjīvikā)。“努力”(īhitaṃ)、“渴望”(īhā)、“行动”(iriyanaṃ)、“发生”(pavattanaṃ)、“生活”(jīvitaṃ)等词，意思相同。因此，“在此地以艰难的方式维持生活”，这便是“二重困境”(dvīhitikā)一词的含义。“白骨遍野”(Setaṭṭhikā)是指“此地有白骨”。意思是说，那些整天乞讨却一无所获的穷苦人死后，其颜色如蘑菇(ahicchattaka)般的骨头遍布各处。也有异读作“白疫”(Setaṭṭikā)。其义为：“此地有白病(aṭṭi)”。所谓“病”(aṭṭi)，即是病苦(āturatā)、疾病(byādhi)、病症(rogo)。在那里，谷物在结穗之时被白病侵袭，导致谷穗汁液断绝，不结米粒，稻穗或大麦、小麦穗呈现出灰白色，因此称为“白疫”(setaṭṭikā)。

Vappakāle suṭṭhu abhisaṅkharitvāpi vuttasassaṃ tattha salākā eva sampajjatīti salākāvuttā; salākāya vā tattha jīvitaṃ pavattentīti salākāvuttā. Kiṃ vuttaṃ hoti? Tattha kira dhaññavikkayakānaṃ santikaṃ kayakesu gatesu dubbalamanusse abhibhavitvā balavamanussāva dhaññaṃ kiṇitvā gacchanti. Dubbalamanussā alabhamānā mahāsaddaṃ karonti. Dhaññavikkayakā ‘‘sabbesaṃ saṅgahaṃ karissāmā’’ti dhaññakaraṇaṭṭhāne dhaññamāpakaṃ nisīdāpetvā ekapasse vaṇṇajjhakkhaṃ nisīdāpesuṃ. Dhaññatthikā vaṇṇajjhakkhassa santikaṃ gacchanti. So āgatapaṭipāṭiyā mūlaṃ gahetvā ‘‘itthannāmassa ettakaṃ dātabba’’nti salākaṃ likhitvā deti, te taṃ gahetvā dhaññamāpakassa santikaṃ gantvā dinnapaṭipāṭiyā dhaññaṃ gaṇhanti. Evaṃ salākāya tattha jīvitaṃ pavattentīti salākāvuttā.

所谓“凭票筹生活”(salākāvuttā)，是因为在播种时，即使精心耕作，所播种的庄稼在那里也只长成秆茎；或者是因为在那里，人们凭票筹维持生活，故名“凭票筹生活”。这是什么意思呢？据说，当购粮者去粮商那里时，体弱者被强壮者压制，强壮者买完粮食就走了。体弱者得不到粮食，便大声喧哗。粮商们想：“我们要照顾到所有人”，于是在量粮处安排了一位量粮员，旁边又安排了一位司钱者。需要粮食的人就去司钱者那里。他按前来的顺序收下钱款，写下“应给某某若干”的票筹交给他们。他们拿着票筹去量粮员那里，按给筹的顺序领取粮食。像这样，在那里凭票筹维持生活，故名“凭票筹生活”。

Na [Pg.144] sukarā uñchena paggahena yāpetunti paggahena yo uñcho, tena yāpetuṃ na sukarā. Pattaṃ gahetvā yaṃ ariyā uñchaṃ karonti, bhikkhācariyaṃ caranti, tena uñchena yāpetuṃ na sukarāti vuttaṃ hoti. Tadā kira tattha sattaṭṭhagāme piṇḍāya caritvā ekadivasampi yāpanamattaṃ na labhanti.

‘难以靠托[钵]觅食维生’是说：以托[钵]所作的觅食，难以靠此维生。也就是说，圣者们持钵行乞食，即他们所作的这种‘觅食’，难以靠此维生。据说那时，比丘们在七、八个村庄行乞，连维持一天生存的食物都得不到。

Tena kho pana samayena uttarāpathakā assavāṇijā…pe… assosi kho bhagavā udukkhalasaddanti – tenāti yasmiṃ samaye bhagavā verañjaṃ upanissāya vassāvāsaṃ upagato tena samayena. Uttarāpathavāsikā uttarāpathato vā āgatattā evaṃ laddhavohārā assavāṇijā uttarāpathe assānaṃ uṭṭhānaṭṭhāne pañca assasatāni gahetvā diguṇaṃ tiguṇaṃ lābhaṃ patthayamānā desantaraṃ gacchantā tehi attano vikkāyikabhaṇḍabhūtehi pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Kasmā? Na hi sakkā tasmiṃ dese vassike cattāro māse addhānaṃ paṭipajjituṃ. Upagacchantā ca bahinagare udakena anajjhottharaṇīye ṭhāne attano ca vāsāgārāni assānañca mandiraṃ kārāpetvā vatiyā parikkhipiṃsu. Tāni tesaṃ vasanaṭṭhānāni ‘‘assamaṇḍalikāyo’’ti paññāyiṃsu. Tenāha – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti. Patthapatthapulakanti ekamekassa bhikkhuno patthapatthapamāṇaṃ pulakaṃ. Pattho nāma nāḷimattaṃ hoti, ekassa purisassa alaṃ yāpanāya. Vuttampi hetaṃ – ‘‘patthodano nālamayaṃ duvinna’’nti (jā. 2.21.192). Pulakaṃ nāma nitthusaṃ katvā ussedetvā gahitayavataṇḍulā vuccanti. Yadi hi sathusā honti, pāṇakā vijjhanti, addhānakkhamā na honti. Tasmā te vāṇijā addhānakkhamaṃ katvā yavataṇḍulamādāya addhānaṃ paṭipajjanti ‘‘yattha assānaṃ khādanīyaṃ tiṇaṃ dullabhaṃ bhavissati, tatthetaṃ assabhattaṃ bhavissatī’’ti.

“那时，从北方来的马商……世尊听到了臼杵声”——“那时”，是指世尊在维兰迦(Verañja)附近入雨安居之时。北路之人，或因从北方来而得此称呼的马商，在北方养马之地，带着五百匹马，期望获得两三倍的利润而前往他乡。他们带着这作为他们货物的五百匹马，来到维兰迦入雨安居。为何？因为在那个地方，雨季的四个月里无法远行。他们来到城外一处不会被水淹没之地，为自己建造了住所，为马匹建造了马厩，并用栅栏围起来。他们这些住处被称为“马圈”(assamaṇḍalikāyo)。因此说：“他们在马圈里为比丘们规定了每人一‘帕塔’(pattha)的麦粒。”“每人一‘帕塔’的麦粒”是指给每一位比丘一‘帕塔’分量的麦粒。一‘帕塔’是一‘那利’(nāḷi)的量，足够一人维生。如是说：“一‘帕塔’的饭不够两人吃。”所谓“麦粒”(pulaka)，是指去壳、蒸煮后的大麦米。如果带着壳，会生虫，不耐长途运输。因此，那些商人们准备了耐长途运输的大麦米带上路，心想：“在马的草料难得之处，这可以作为马食。”

Kasmā pana tehi taṃ bhikkhūnaṃ paññattanti? Vuccate – ‘‘na hi te dakkhiṇāpathamanussā viya assaddhā appasannā, te pana saddhā pasannā buddhamāmakā, dhammamāmakā, saṅghamāmakā; te pubbaṇhasamayaṃ kenacideva karaṇīyena nagaraṃ pavisantā dve tayo divase addasaṃsu sattaṭṭha bhikkhū sunivatthe supārute [Pg.145] iriyāpathasampanne sakalampi nagaraṃ piṇḍāya caritvā kiñci alabhamāne. Disvāna nesaṃ etadahosi – ‘‘ayyā imaṃ nagaraṃ upanissāya vassaṃ upagatā; chātakañca vattati, na ca kiñci labhanti, ativiya kilamanti. Mayañcamha āgantukā, na sakkoma nesaṃ devasikaṃ yāguñca bhattañca paṭiyādetuṃ. Amhākaṃ pana assā sāyañca pāto ca dvikkhattuṃ bhattaṃ labhanti. Yaṃnūna mayaṃ ekamekassa assassa pātarāsabhattato ekamekassa bhikkhuno patthapatthapulakaṃ dadeyyāma. Evaṃ ayyā ca na kilamissanti, assā ca yāpessantī’’ti. Te bhikkhūnaṃ santikaṃ gantvā etamatthaṃ ārocetvā ‘‘bhante, tumhe patthapatthapulakaṃ paṭiggahetvā yaṃ vā taṃ vā katvā paribhuñjathā’’ti yācitvā devasikaṃ patthapatthapulakaṃ paññapesuṃ. Tena vuttaṃ – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti.

为何他们要为比丘们制定此规定呢？答道——他们不像南方人(dakkhiṇāpathamanussā)那样无信、不净信，他们有信、有净信，是归信佛、归信法、归信僧之人。他们一连两三日，在清晨因某事进城时，看见七八位比丘衣着整齐，威仪具足，走遍全城乞食，却一无所获。见到后，他们心想：“尊者们依止此城安居，如今正值饥荒，什么也得不到，极其疲惫。我们是外来人，无法每日为他们准备粥饭。但我们的马每日早晚两次得到食物。不如我们从每匹马的早餐中，分给每一位比丘一‘帕塔’(pattha)的麦粒。这样，尊者们就不会疲惫，马也能维生。”于是他们去到比丘们那里，告知此事，并请求道：“尊者，请您们收下这一‘帕塔’的麦粒，自行处理后食用吧。”就这样，他们每日为比丘们规定了每人一‘帕塔’的麦粒。因此说：“他们在马圈里为比丘们规定了每人一‘帕塔’的麦粒。”

Paññattanti niccabhattasaṅkhepena ṭhapitaṃ. Idāni bhikkhū pubbaṇhasamayaṃ nivāsetvātiādīsu pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho. Pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi te tato pubbe anivatthā ahesuṃ. Pattacīvaramādāyāti pattaṃ hatthehi cīvaraṃ kāyena ādiyitvā sampaṭicchādetvā, dhāretvāti attho. Yena vā tena vā hi pakārena gaṇhantā ādāyaicceva vuccanti, yathā ‘‘samādāyeva pakkamatī’’ti (dī. ni. 1.21). Piṇḍaṃ alabhamānāti sakalampi verañjaṃ caritvā tiṭṭhatu piṇḍo, antamaso ‘‘aticchathā’’ti vācampi alabhamānā.

“规定”是指作为固定食物的份额而设立。现在，在“比丘们于清晨时分穿好衣”等句中，“清晨时分”是指白天的前一部分，即清晨之时。或指清晨的某个时刻。如此，在表示时间连续（accantasaṃyoga）的意义上，使用了业格。“穿好衣”是指穿上，这应理解为更换在寺院中所穿的下衣，因为他们在此之前并非没有穿着下衣。“持衣钵”是指手持钵，身披衣，即携带之义。以任何方式拿取，都可称为“持”，如经中所说：“执持而离去”。“得不到布施”是指走遍整个维兰迦，且不说食物，就连一句“请慢走”（aticchathā）的话也得不到。

Patthapatthapulakaṃ ārāmaṃ āharitvāti gatagataṭṭhāne laddhaṃ ekamekaṃ patthapatthapulakaṃ gahetvā ārāmaṃ netvā. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti therānaṃ koci kappiyakārako natthi, yo nesaṃ taṃ gahetvā yāguṃ vā bhattaṃ vā paceyya. Sāmampi pacanaṃ samaṇasāruppaṃ na hoti na ca vaṭṭati. Te evaṃ no sallahukavuttitā ca bhavissati, sāmapākaparimocanañcāti aṭṭha aṭṭha janā vā dasa dasa janā vā ekato hutvā udukkhale koṭṭetvā koṭṭetvā sakaṃ sakaṃ paṭivīsaṃ udakena temetvā paribhuñjanti. Evaṃ paribhuñjitvā appossukkā samaṇadhammaṃ karonti[Pg.146]. Bhagavato pana te assavāṇijā patthapulakañca denti, tadupiyañca sappimadhusakkaraṃ. Taṃ āyasmā ānando āharitvā silāyaṃ pisati. Puññavatā paṇḍitapurisena kataṃ manāpameva hoti. Atha naṃ pisitvā sappiādīhi sammā yojetvā bhagavato upanāmesi. Athettha devatā dibbojaṃ pakkhipanti. Taṃ bhagavā paribhuñjati. Paribhuñjitvā phalasamāpattiyā kālaṃ atināmeti. Na tato paṭṭhāya piṇḍāya carati.

“将一份份一‘帕塔’的麦粒带到园林”是指将在所到之处获得的每一份一‘帕塔’的麦粒拿了带到园林。“他们在臼中捣了又捣后食用”是指：长老们没有净人，没有人能为他们拿那些麦粒去煮粥或煮饭。自己煮食既不符合沙门身份，也不适宜。他们想：“这样我们既能过上轻便的生活，又能免于自己煮食之过。”于是八人一组或十人一组地聚集在一起，在臼中捣了又捣，各自将自己的那一份用水浸湿后食用。这样食用后，他们少事少务地修行沙门之法。而那些贩马商供养世尊麦粒，以及与之相配的酥油、蜂蜜和糖。具寿阿难取来后在石板上研磨。有福德的智者所做之事总是令人愉悦。他研磨后，用酥油等善加调和，然后呈给世尊。这时，天神们在其中投入天界的精华。世尊食用了它，食用之后便以果定度过时间。从那时起，他不再为食物而行乞。

Kiṃ panānandatthero tadā bhagavato upaṭṭhāko hotīti? Hoti, no ca kho upaṭṭhākaṭṭhānaṃ laddhā. Bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthi. Kadāci nāgasamālatthero bhagavantaṃ upaṭṭhāsi, kadāci nāgitatthero, kadāci meghiyatthero, kadāci upavāṇatthero, kadāci sāgatatthero, kadāci sunakkhatto licchaviputto. Te attano ruciyā upaṭṭhahitvā yadā icchanti tadā pakkamanti. Ānandatthero tesu tesu upaṭṭhahantesu appossukko hoti, pakkantesu sayameva vattapaṭipattiṃ karoti. Bhagavāpi kiñcāpi me ñātiseṭṭho upaṭṭhākaṭṭhānaṃ na tāva labhati, atha kho evarūpesu ṭhānesu ayameva patirūpoti adhivāsesi. Tena vuttaṃ – ‘‘āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmesi, taṃ bhagavā paribhuñjatī’’ti.

那么，阿难长老当时是世尊的侍者吗？是的，但他尚未获得侍者的职位。因为世尊初成道后的二十年间，并没有固定的侍者。有时是那伽萨摩罗（Nāgasamāla）长老侍奉世尊，有时是那吉达长老，有时是梅吉亚长老，有时是优波瓦纳长老，有时是萨咖达长老，有时是离车子善星。他们都按自己的意愿侍奉，想离开时便离开。在他们轮流侍奉时，阿难长老少事少务，当他们离开后，他就自己履行其职责。世尊也心想：“虽然我亲族中最优秀者尚未获得侍者的职位，但在这种情况下，他就是最合适的。”于是默许了。因此经中说：“具寿阿难将马粮在石板上研磨后呈给世尊，世尊食用了它。”

Nanu ca manussā dubbhikkhakāle ativiya ussāhajātā puññāni karonti, attanā abhuñjitvāpi bhikkhūnaṃ dātabbaṃ maññanti. Te tadā kasmā kaṭacchubhikkhampi na adaṃsu? Ayañca verañjo brāhmaṇo mahatā ussāhena bhagavantaṃ vassāvāsaṃ yāci, so kasmā bhagavato atthibhāvampi na jānātīti? Vuccate – mārāvaṭṭanāya. Verañjañhi brāhmaṇaṃ bhagavato santikā pakkantamattameva sakalañca nagaraṃ samantā ca yojanamattaṃ yattha sakkā purebhattaṃ piṇḍāya caritvā paccāgantuṃ, taṃ sabbaṃ māro āvaṭṭetvā mohetvā sabbesaṃ asallakkhaṇabhāvaṃ katvā pakkāmi. Tasmā na koci antamaso sāmīcikammampi kattabbaṃ maññittha.

难道人们在饥荒时期不是会格外热心地行福德，即使自己不吃也认为应当布施给比丘吗？那他们当时为何连一勺粥饭都不给呢？而且这位维兰迦婆罗门曾以极大的热情祈请世尊雨安居，他又为何竟不知道世尊的存在呢？答曰：由于魔罗的蒙蔽。当维兰迦婆罗门刚从世尊处离开，魔罗就蒙蔽了全城以及周围一由旬，即可以在午前去乞食并返回的范围，使所有人都心不在焉，然后离去。因此，没有人想到应做哪怕是恭敬之行。

Kiṃ [Pg.147] pana bhagavāpi mārāvaṭṭanaṃ ajānitvāva tattha vassaṃ upagatoti? No ajānitvā. Atha kasmā campā-sāvatthi-rājagahādīnaṃ aññatarasmiṃ na upagatoti? Tiṭṭhantu campā-sāvatthi-rājagahādīni, sacepi bhagavā tasmiṃ saṃvacchare uttarakuruṃ vā tidasapuraṃ vā gantvā vassaṃ upagaccheyya, tampi māro āvaṭṭeyya. So kira taṃ saṃvaccharaṃ ativiya āghātena pariyuṭṭhitacitto ahosi. Idha pana bhagavā imaṃ atirekakāraṇaṃ addasa – ‘‘assavāṇijā bhikkhūnaṃ saṅgahaṃ karissantī’’ti. Tasmā verañjāyameva vassaṃ upagacchi.

那么，世尊难道是不知魔罗的蒙蔽才去那里安居的吗？并非不知。那么，为何不去瞻波城、舍卫城、王舍城等其中一处安居呢？且不说瞻波城、舍卫城、王舍城等地，即使世尊在那一年去北俱卢洲或三十三天城安居，魔罗也会加以蒙蔽。据说那一年魔罗心中充满强烈的嗔恨。然而，世尊在此看到了一个额外的原因：“贩马商将会资助比丘们。”因此，他才在维兰迦安居。

Kiṃ pana māro vāṇijake āvaṭṭetuṃ na sakkotīti? No na sakkoti, te pana āvaṭṭitapariyosāne āgamiṃsu. Paṭinivattitvā kasmā na āvaṭṭetīti? Avisahatāya. Na hi so tathāgatassa abhihaṭabhikkhāya nibaddhadānassa appitavattassa antarāyaṃ kātuṃ visahati. Catunnañhi na sakkā antarāyo kātuṃ. Katamesaṃ catunnaṃ? Tathāgatassa abhihaṭabhikkhāsaṅkhepena vā nibaddhadānassa appitavattasaṅkhepena vā pariccattānaṃ catunnaṃ paccayānaṃ na sakkā kenaci antarāyo kātuṃ. Buddhānaṃ jīvitassa na sakkā kenaci antarāyo kātuṃ. Asītiyā anubyañjanānaṃ byāmappabhāya vā na sakkā kenaci antarāyo kātuṃ. Candimasūriyadevabrahmānampi hi pabhā tathāgatassa anubyañjanabyāmappabhāppadesaṃ patvā vihatānubhāvā honti. Buddhānaṃ sabbaññutaññāṇassa na sakkā kenaci antarāyo kātunti imesaṃ catunnaṃ na sakkā kenaci antarāyo kātuṃ. Tasmā mārena akatantarāyaṃ bhikkhaṃ bhagavā sasāvakasaṅgho tadā paribhuñjatīti veditabbo.

那么，魔罗不能蒙蔽那些商人吗？并非不能，但他们是在蒙蔽结束时才到来的。为何魔罗不再回来然后蒙蔽他们呢？因为不敢。他确实不敢对为如来带来的供食、持续的布施、指定的供物制造障碍。有四种事物是无法被障碍的。是哪四种呢？一、任何人皆无法对已奉献给如来的四资具制造障碍，不论是为如来带来的供食、持续的布施或指定的供物。二、任何人皆无法对诸佛的寿命制造障碍。三、任何人皆无法对八十随形好及一寻之[身]光制造障碍。实际上，即使是日月、天神、梵天的光明，一接触到如来随形好及一寻之[身]光的范围，也会丧失威力。四、任何人皆无法对诸佛的一切知智制造障碍。这四种事物是任何人都无法制造障碍的。因此当知，当时世尊与弟子僧团所受用的食物，是魔罗无法障碍的。

Evaṃ paribhuñjanto ca ekadivasaṃ assosi kho bhagavā udukkhalasaddanti bhagavā patthapatthapulakaṃ koṭṭentānaṃ bhikkhūnaṃ musalasaṅghaṭṭajanitaṃ udukkhalasaddaṃ suṇi. Tato paraṃ jānantāpi tathāgatāti evamādi yaṃ parato ‘‘kinnu kho so, ānanda, udukkhalasaddo’’ti pucchi, tassa parihāradassanatthaṃ vuttaṃ. Tatrāyaṃ saṅkhepavaṇṇanā – tathāgatā nāma jānantāpi sace tādisaṃ pucchākāraṇaṃ hoti, pucchanti. Sace pana tādisaṃ pucchākāraṇaṃ natthi, jānantāpi na pucchanti. Yasmā pana buddhānaṃ ajānanaṃ nāma natthi, tasmā ajānantāpīti na vuttaṃ. Kālaṃ viditvā pucchantīti sace tassā pucchāya so kālo hoti, evaṃ taṃ kālaṃ viditvā pucchanti; sace na hoti[Pg.148], evampi kālaṃ viditvāva na pucchanti. Evaṃ pucchantāpi ca atthasaṃhitaṃ tathāgatā pucchanti, yaṃ atthanissitaṃ kāraṇanissitaṃ, tadeva pucchanti, no anatthasaṃhitaṃ. Kasmā? Yasmā anatthasaṃhite setughāto tathāgatānaṃ. Setu vuccati maggo, maggeneva tādisassa vacanassa ghāto, samucchedoti vuttaṃ hoti.

“如是受用时，有一日世尊听闻臼声”是指：世尊听闻到比丘们捣磨粗粮时，由杵之撞击所产生的臼声。其后，经文说“如来虽知”等，以及后面问：“阿难，那是什么臼声？”，这是为了说明其提问的理由而说。于此，此为简要释义：所谓的如来，虽然了知，但若有提问的因缘，他们就会提问。反之，若无那样的提问因缘，即使了知，他们也不会提问。再者，因为诸佛不存在所谓的“不知”，所以不说“即使不知”。“了知时机而问”是指：如果那是提问的适当时机，他们了知时机后就会提问；如果不是，他们也同样了知时机而不提问。如来如此提问时，也只问与义利相应之事，即只问依于义利、依于缘由之事，而不问与非义利相应之事。为何？因为对于非义利相应之事，如来已“毁坏桥梁”。“桥梁”被称为“道”；是说对此类言语，已由道摧毁、断绝。

Idāni atthasaṃhitanti ettha yaṃ atthasannissitaṃ vacanaṃ tathāgatā pucchanti, taṃ dassento ‘‘dvīhākārehī’’ti ādimāha. Tattha ākārehīti kāraṇehi. Dhammaṃ vā desessāmāti aṭṭhuppattiyuttaṃ suttaṃ vā pubbacaritakāraṇayuttaṃ jātakaṃ vā kathayissāma. Sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti sāvakānaṃ vā tāya pucchāya vītikkamaṃ pākaṭaṃ katvā garukaṃ vā lahukaṃ vā sikkhāpadaṃ paññapessāma āṇaṃ ṭhapessāmāti.

现在，于“与义利相应”此处，为显示如来所问是依于义利之言，而说“以二种行相”等。于此，“以行相”即是以缘由。（一）“我将要说法”，意即我将要讲述具有事缘的经，或讲述与过去所行之因缘相应的本生故事。（二）“我将要为声闻们制定学处”，意即我将要通过那个提问，使声闻们的过失显露，从而制定或重或轻的学处，安立教令。

Atha kho bhagavā…pe… etamatthaṃ ārocesīti ettha natthi kiñci vattabbaṃ. Pubbe vuttameva hi bhikkhūnaṃ patthapatthapulakapaṭilābhaṃ sallahukavuttitaṃ sāmapākaparimocanañca ārocento etamatthaṃ ārocesīti vuccati. ‘‘Sādhu sādhu, ānandā’’ti idaṃ pana bhagavā āyasmantaṃ ānandaṃ sampahaṃsento āha. Sādhukāraṃ pana datvā dvīsu ākāresu ekaṃ gahetvā dhammaṃ desento āha – ‘‘tumhehi, ānanda, sappurisehi vijitaṃ, pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti. Tatrāyamadhippāyo – tumhehi, ānanda, sappurisehi evaṃ dubbhikkhe dullabhapiṇḍe imāya sallahukavuttitāya iminā ca sallekhena vijitaṃ. Kiṃ vijitanti? Dubbhikkhaṃ vijitaṃ, lobho vijito, icchācāro vijito. Kathaṃ? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā. Evaṃ santepi bhagavā idheva amhe niggaṇhitvā vasatī’’ti ekabhikkhussapi cintā vā vighāto vā natthi. Evaṃ tāva dubbhikkhaṃ vijitaṃ abhibhūtaṃ attano vase vattitaṃ.

“尔时，世尊……（中略）……告知了此事”，于此文中，无任何可说。因为是告知先前所说的比丘们获得一份份的麦粒、过着轻便的生活以及免于自己煮食之过，故说“告知了此事”。而“善哉，善哉，阿难！”此话，是世尊为了嘉许具寿阿难而说。世尊在予以嘉许后，于二种行相中，取其一而说法道：“阿难，你们善士已得胜利，后世之人将轻视香米饭与肉。”此中义为：阿难，你们善士，在如是饥荒、乞食难得之时，以此轻便的生活与此削减行而得胜利。战胜了什么？战胜了饥荒，战胜了贪，战胜了恶欲。如何？“此维兰迦(Verañjā)正值饥荒，而周遭邻近的村镇，作物因果实累累而下垂，食物充足，乞食容易。即便如此，世尊仍在此处约束我们而住。”没有一个比丘生起如此想法或苦恼。如是，首先战胜、克服了饥荒，使其在自己掌控之中。

Kathaṃ lobho vijito? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā. Handa mayaṃ tattha gantvā paribhuñjissāmā’’ti lobhavasena ekabhikkhunāpi ratticchedo vā ‘‘pacchimikāya tattha vassaṃ upagacchāmā’’ti vassacchedo vā na kato. Evaṃ lobho vijito.

如何战胜了贪？“此维兰迦正值饥荒，但周遭邻近的村镇作物因果实累累而下垂，食物充足，乞食容易。来，我们去那里受用吧！”——即便如此，也没有一个比丘因贪而行破夜住，或作是念“我们在后安居时去那里入雨安居”而破雨安居。如是，战胜了贪。

Kathaṃ [Pg.149] icchācāro vijito? Ayaṃ verañjā dubbhikkhā, ime ca manussā amhe dve tayo māse vasantepi na kismiñci maññanti. Yaṃnūna mayaṃ guṇavāṇijjaṃ katvā ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko chaḷabhiññoti evaṃ manussānaṃ aññamaññaṃ pakāsetvā kucchiṃ paṭijaggitvā pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti ekabhikkhunāpi evarūpā icchā na uppāditā. Evaṃ icchācāro vijito abhibhūto attano vase vattitoti.

如何征服恶欲行？此维兰迦(Verañjā)正值饥荒，这些人即使我们住上两三个月，也不认为我们有任何功德。“我们何不作功德交易，向人们互相宣扬：‘某某比丘是初禅的获得者……某某比丘是六神通者’，以此方式来守护腹部，之后再受持戒行。”——连一位比丘也未曾生起如此恶欲。如是，恶欲行已被征服，已被克服，已置于自己控制之下。

Anāgate pana pacchimā janatā vihāre nisinnā appakasireneva labhitvāpi ‘‘kiṃ idaṃ uttaṇḍulaṃ atikilinnaṃ aloṇaṃ atiloṇaṃ anambilaṃ accambilaṃ, ko iminā attho’’ti ādinā nayena sālimaṃsodanaṃ atimaññissati, oññātaṃ avaññātaṃ karissati. Atha vā janapado nāma na sabbakālaṃ dubbhikkho hoti. Ekadā dubbhikkho hoti, ekadā subhikkho hoti. Svāyaṃ yadā subhikkho bhavissati, tadā tumhākaṃ sappurisānaṃ imāya paṭipattiyā pasannā manussā bhikkhūnaṃ yāgukhajjakādippabhedena anekappakāraṃ sālivikatiṃ maṃsodanañca dātabbaṃ maññissanti. Taṃ tumhe nissāya uppannaṃ sakkāraṃ tumhākaṃ sabrahmacārīsaṅkhātā pacchimā janatā tumhākaṃ antare nisīditvā anubhavamānāva atimaññissati, tappaccayaṃ mānañca omānañca karissati. Kathaṃ? Kasmā ettakaṃ pakkaṃ, kiṃ tumhākaṃ bhājanāni natthi, yattha attano santakaṃ pakkhipitvā ṭhapeyyāthāti.

再者，未来后世的僧众，坐在寺院中，即使毫不费力地获得食物，也会轻蔑地说：“这是什么？是夹生饭、太烂、无盐、太咸、不酸、太酸！这有何用？”他们会以诸如此类的方式，轻视香米肉饭，加以鄙视和贬低。又或者，国土并非总是饥荒，有时饥荒，有时丰饶。当其丰饶时，人们因你们这些善人的此等行持而心生净信，会认为应以粥、硬食等种种特制的香米饭及肉饭布施给比丘们。那些被称为同梵行的后世僧众，坐在你们中间，享用着缘于你们而生的此等利养时，却会加以轻视，并因此而生起慢与过慢。如何（轻视）？（他们会说：）“为何煮这么多？难道你们没有容器，可以把自己的东西放进去存放吗？”

Dubbhikkhakathā niṭṭhitā.

饥荒论终。

Mahāmoggallānassasīhanādakathā

大目犍连狮子吼论

17. Atha kho āyasmā mahāmoggallānotiādīsu āyasmāti piyavacanametaṃ, garugāravasappatissādhivacanametaṃ. Mahāmoggallānoti mahā ca so guṇamahantatāya moggallāno ca gottenāti mahāmoggallāno. Etadavocāti etaṃ avoca. Idāni vattabbaṃ ‘‘etarahi bhante’’tiādivacanaṃ dasseti. Kasmā avoca? Thero kira pabbajitvā sattame divase sāvakapāramiñāṇassa matthakaṃ patto, satthārāpi mahiddhikatāya etadagge ṭhapito. So taṃ attano mahiddhikataṃ nissāya cintesi – ‘‘ayaṃ verañjā dubbhikkhā, bhikkhū ca kilamanti, yaṃnūnāhaṃ pathaviṃ parivattetvā bhikkhū pappaṭakojaṃ bhojeyya’’nti. Athassa [Pg.150] etadahosi – ‘‘sace panāhaṃ bhagavato santike viharanto bhagavantaṃ ayācitvā evaṃ kareyyaṃ, na metaṃ assa patirūpaṃ; yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Tasmā yācitukāmo āgantvā bhagavantaṃ etadavoca.

17. 于“尔时，具寿大目犍连”等句中，“具寿”是爱语，是表达尊重、恭敬之词。“大目犍连”，因其功德广大而为“大”，以种姓为“目犍连”，故称“大目犍连”。“彼作是言”（etadavoca），即“彼说此言”。此句显示了现在将要说的“尊者，此刻”等话语。为何作是言？据说，长老出家第七日，即达声闻波罗蜜智之顶峰，亦被导师因其神通广大而置于第一位。彼依恃自己的大神通思惟：“此维兰迦(Verañjā)有饥荒，比丘们亦甚疲惫，我何不翻转大地，令比丘们食用地壳之味？”彼复思惟：“然我住于世尊跟前，若不禀告世尊便如此行事，于我实为不宜；此举犹如与世尊分庭抗礼。”是故，彼欲禀告，遂前来对世尊作是言。

Heṭṭhimatalaṃ sampannanti pathaviyā kira heṭṭhimatale pathavimaṇḍo pathavojo pathavi-pappaṭako atthi, taṃ sandhāya vadati. Tattha sampannanti madhuraṃ, sādurasanti attho. Yatheva hi ‘‘tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 2.48) ettha madhuraphaloti attho; evamidhāpi sampannanti madhuraṃ sādurasanti veditabbaṃ. Seyyathāpi khuddamadhuṃ anīḷakanti idaṃ panassa madhuratāya opammanidassanatthaṃ vuttaṃ. Khuddamadhunti khuddakamakkhikāhi katamadhu. Anīḷakanti nimmakkhikaṃ nimmakkhikaṇḍakaṃ parisuddhaṃ. Etaṃ kira madhu sabbamadhūhi aggañca seṭṭhañca surasañca ojavantañca. Tenāha – ‘‘seyyathāpi khuddamadhuṃ anīḷakaṃ evamassāda’’nti.

“底层具足”（heṭṭhimatalaṃ sampannaṃ），是说大地底层据说有地精、地味、地壳，此言即指于此。其中，“具足”（sampanna）意为甘美、有美妙之味。犹如于“彼处有树，果实具足亦结果实”（《中部》2.48）句中，“果实具足”（sampannaphalo）意为“甘美的果实”；如是，此处“具足”亦应知为甘美、有美妙之味。至于“犹如无蜂巢的小蜂之蜜”（seyyathāpi khuddamadhuṃ anīḷakaṃ）一句，此乃为譬喻显示其甘美而说。“小蜂之蜜”（khuddamadhu）指小蜜蜂所作之蜜。“无蜂巢”（anīḷaka）指无蜂、无蜂卵，是为纯净。据说此蜜于一切蜜中，最为上、最为胜、味最佳、最有滋养。故言：“犹如无蜂巢的小蜂之蜜，有如是之味。”

Sādhāhaṃ, bhanteti sādhu ahaṃ, bhante. Ettha sādhūti āyācanavacanametaṃ. Pathaviparivattanaṃ āyācanto hi thero bhagavantaṃ evamāha. Parivatteyyanti ukkujjeyyaṃ, heṭṭhimatalaṃ uparimaṃ kareyyaṃ. Kasmā? Evañhi kate sukhena bhikkhū pappaṭakojaṃ pathavimaṇḍaṃ paribhuñjissantīti. Atha bhagavā ananuññātukāmopi theraṃ sīhanādaṃ nadāpetuṃ pucchi – ‘‘ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti. Ye pathavinissitā gāmanigamādīsu pāṇā, te pathaviyā parivattiyamānāya ākāse saṇṭhātuṃ asakkonte kathaṃ karissasi, kattha ṭhapessasīti? Atha thero bhagavatā etadagge ṭhapitabhāvānurūpaṃ attano iddhānubhāvaṃ pakāsento ‘‘ekāhaṃ, bhante’’tiādimāha. Tassattho – ekaṃ ahaṃ bhante hatthaṃ yathā ayaṃ mahāpathavī evaṃ abhinimminissāmi, pathavisadisaṃ karissāmi. Evaṃ katvā ye pathavinissitā pāṇā te ekasmiṃ hatthatale ṭhite pāṇe tato dutiyahatthatale saṅkāmento viya tattha saṅkāmessāmīti.

“请允许我，世尊”即是“善哉，我，世尊”。在此，“善哉”是请求之词。长老确实是为请求翻转大地而对世尊如此说。“愿我翻转”即是“愿我倒转”，愿我使底层成为上层。为何？因为这样做之后，比丘们就能轻易地享用地表的肥沃精华。于是，世尊虽然不欲应允，但为了不让长老作狮子吼而问道：“目犍连，对那些依附于大地的生灵，你将如何处置呢？”（此问之义为：）那些依附于村镇等处、在大地被翻转时无法在空中安住的生灵，你将如何处置他们，将他们安置于何处？于是，长老为显示自己与被世尊立为（神通）第一之地位相应的神通威力，便说了“世尊，我将以一只手……”等语。其义为：世尊，我将以一只手幻化出如同此大地的（另一片大地），我将造作出与大地相似之物。如此行已，我将把那些依附于大地的生灵转移到那（幻化之地），就像将（已在）一只手掌中的生灵转移到另一只手掌中一样。

Athassa bhagavā āyācanaṃ paṭikkhipanto ‘‘alaṃ moggallānā’’tiādimāha. Tattha alanti paṭikkhepavacanaṃ. Vipallāsampi sattā paṭilabheyyunti viparītaggāhampi sattā sampāpuṇeyyuṃ. Kathaṃ? Ayaṃ nu kho pathavī[Pg.151], udāhu na ayanti. Atha vā amhākaṃ nu kho ayaṃ gāmo, udāhu aññesa’’nti. Evaṃ nigamajanapadakhettārāmādīsu. Na vā esa vipallāso, acinteyyo hi iddhimato iddhivisayo. Evaṃ pana vipallāsaṃ paṭilabheyyuṃ – idaṃ dubbhikkhaṃ nāma na idāniyeva hoti, anāgatepi bhavissati. Tadā bhikkhū tādisaṃ iddhimantaṃ sabrahmacāriṃ kuto labhissanti? Te sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-jhānalābhi-paṭisambhidāppattakhīṇāsavāpi samānā iddhibalābhāvā parakulāni piṇḍāya upasaṅkamissanti. Tatra manussānaṃ evaṃ bhavissati – ‘‘buddhakāle bhikkhū sikkhāsu paripūrakārino ahesuṃ. Te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsu. Idāni pana sikkhāya paripūrakārino natthi. Yadi siyuṃ, tatheva kareyyuṃ. Na amhākaṃ yaṃ kiñci pakkaṃ vā āmaṃ vā khādituṃ dadeyyu’’nti. Evaṃ tesuyeva ariyapuggalesu ‘‘natthi ariyapuggalā’’ti imaṃ vipallāsaṃ paṭilabheyyuṃ. Vipallāsavasena ca ariye garahantā upavadantā apāyupagā bhaveyyuṃ. Tasmā mā te rucci pathaviṃ parivattetunti.

那时，世尊拒绝他的请求，说道：“够了，目犍连。”在此，“够了”是表示拒绝的词。众生也可能产生颠倒，他们也可能获得错误的执取。如何呢？“这真的是大地吗？或者不是大地？”或者“这真的是我们的村庄吗？或者不是我们的？”他们会对市镇、地区、田地、园林等产生如此颠倒。或者，这并非颠倒，因为有神通者的神通境界是不可思议的。然而，他们可能会产生这样的颠倒：“这个所谓的饥荒，不只现在有，未来也还会有。那时，比丘们从哪里能得到像这样有神通的同梵行者呢？他们虽然是须陀洹、斯陀含、阿那含、纯观行阿罗汉、得禅那阿罗汉、得无碍解阿罗汉，但因为没有神通力，仍需为了乞食而前往他人的家。”那时，人们会这样想：“佛陀时代的比丘们是圆满学处者。他们成就诸功德，在饥荒时能翻转大地，食用地壳的精华。但现在没有圆满学处者了。假如有，他们也会那样做。我们不会给他们任何或生或熟的食物。”如此，他们会对这些圣者产生“没有圣者”这样的颠倒。并且，由于颠倒，他们会谴责、诽谤圣者，从而堕入恶趣。因此，你不要乐于翻转大地。

Atha thero imaṃ yācanaṃ alabhamāno aññaṃ yācanto ‘‘sādhu, bhante’’tiādimāha. Tampissa bhagavā paṭikkhipanto ‘‘alaṃ moggallānā’’tiādimāha. Tattha kiñcāpi na vuttaṃ ‘‘vipallāsampi sattā paṭilabheyyu’’nti, atha kho pubbe vuttanayeneva gahetabbaṃ; atthopi cassa vuttasadisameva veditabbo. Yadi pana bhagavā anujāneyya, thero kiṃ kareyyāti? Mahāsamuddaṃ ekena padavītihārena atikkamitabbaṃ mātikāmattaṃ adhiṭṭhahitvā naḷerupucimandato uttarakuruabhimukhaṃ maggaṃ nīharitvā uttarakuruṃ gamanāgamanasampanne ṭhāne katvā dasseyya, yathā bhikkhū gocaragāmaṃ viya yathāsukhaṃ piṇḍāya pavisitvā nikkhameyyunti.

于是，长老未得此请求，便请求其他事，说：“善哉，世尊”等语。世尊也拒绝了他，说：“够了，目犍连”等语。于此，虽然没有说“众生也会得到颠倒”，但应按照前面所说的方式来理解；其意义也应当被理解为与前面所说相似。然若世尊允许，长老会怎么做呢？他会决意将大海变成仅需一步即可跨越的水渠，从那勒儒布基曼达(Naḷerupucimanda)开辟一条朝向北俱卢洲(Uttarakuru)的道路，将北俱卢洲变成一个来去方便的地方来展示，就像比丘们为了乞食而随安乐地进出托钵村一样。

Niṭṭhitā mahāmoggallānassa sīhanādakathā.

大目犍连狮子吼说终。

Vinayapaññattiyācanakathāvaṇṇanā

律之制定请求说释义

18. Idāni āyasmā upāli vinayapaññattiyā mūlato pabhuti nidānaṃ dassetuṃ sāriputtattherassa sikkhāpadapaṭisaṃyuttaṃ vitakkuppādaṃ dassento [Pg.152] ‘‘atha kho āyasmato sāriputtassā’’tiādimāha. Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti sallīnassa ekībhāvaṃ gatassa. Katamesānanti atītesu vipassīādīsu buddhesu katamesaṃ. Ciraṃ assa ṭhiti, cirā vā assa ṭhitīti ciraṭṭhitikaṃ. Sesamettha uttānapadatthameva.

18. 如今，具寿优波离为了从根本上说明律之制定的因缘，并展示与舍利弗长老的学处相应的思虑之生起，而说了“尔时，具寿舍利弗……”等语。于此，“独处”(rahogatassa)是指前往隐蔽处。“独住”(paṭisallīnassa)是指进入独一的状态。“哪些”(katamesānaṃ)是指在过去的毗婆尸(Vipassī)等诸佛中是哪些。“长久住立”(ciraṭṭhitikaṃ)意指其梵行长久地住立。此中其余词义浅显易解。

Kiṃ pana thero imaṃ attano parivitakkaṃ sayaṃ vinicchinituṃ na sakkotīti? Vuccate – sakkoti ca na sakkoti ca. Ayañhi imesaṃ nāma buddhānaṃ sāsanaṃ na ciraṭṭhitikaṃ ahosi, imesaṃ ciraṭṭhitikanti ettakaṃ sakkoti vinicchinituṃ. Iminā pana kāraṇena na ciraṭṭhitikaṃ ahosi, iminā ciraṭṭhitikanti etaṃ na sakkoti. Mahāpadumatthero panāha – ‘‘etampi soḷasavidhāya paññāya matthakaṃ pattassa aggasāvakassa na bhāriyaṃ, sammāsambuddhena pana saddhiṃ ekaṭṭhāne vasantassa sayaṃ vinicchayakaraṇaṃ tulaṃ chaḍḍetvā hatthena tulanasadisaṃ hotīti bhagavantaṃyeva upasaṅkamitvā pucchī’’ti. Athassa bhagavā taṃ vissajjento ‘‘bhagavato ca sāriputta vipassissā’’tiādimāha. Taṃ uttānatthameva.

然而，这位长老难道不能自己判断自己的这个思虑吗？答曰：能，也不能。他能够判断“这些佛陀的教法不能长久住立，那些能长久住立”。但是，“由于这个原因而不能长久住立，由于那个原因而能长久住立”，这一点他不能判断。然而，大红莲(Mahāpaduma)长老说：“即便对于已达十六种智慧之顶峰的上首弟子而言，这也不是难事。但是，当与正自觉者同住一处时，自己作决断就好比扔掉天平用手称量，因此他就前去请问世尊了。”于是世尊为他解答，说了“舍利弗，毗婆尸世尊……”等语。其义浅显。

19. Puna thero kāraṇaṃ pucchanto ko nu kho, bhante, hetūtiādimāha. Tattha ko nu kho bhanteti kāraṇapucchā, tassa katamo nu kho bhanteti attho. Hetu paccayoti ubhayametaṃ kāraṇādhivacanaṃ; kāraṇañhi yasmā tena tassa phalaṃ hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ paṭicca eti pavattati, tasmā paccayoti vuccati. Evaṃ atthato ekampi vohāravasena ca vacanasiliṭṭhatāya ca tatra tatra etaṃ ubhayampi vuccati. Sesamettha uttānatthameva.

19. 长老接着询问原因，说了“世尊，是何因……”等语。于此，“世尊，是何……”是询问原因，其意为“世尊，是哪一个……”。“因”(hetu)与“缘”(paccaya)二者都是原因的同义词。因为果通过它而被促动、转起，故称为“因”；因为果依赖它而来、转起，故称为“缘”。如是，二者意义虽一，然因语言惯例及言辞之流畅，处处皆并用之。此中其余，其义自明。

Idāni taṃ hetuñca paccayañca dassetuṃ ‘‘bhagavā ca sāriputta vipassī’’tiādimāha. Tattha kilāsuno ahesunti na ālasiyakilāsuno, na hi buddhānaṃ ālasiyaṃ vā osannavīriyatā vā atthi. Buddhā hi ekassa vā dvinnaṃ vā sakalacakkavāḷassa vā dhammaṃ desentā samakeneva ussāhena dhammaṃ desenti, na parisāya appabhāvaṃ disvā osannavīriyā honti, nāpi mahantabhāvaṃ disvā ussannavīriyā. Yathā hi sīho migarājā sattannaṃ divasānaṃ accayena gocarāya pakkanto khuddake vā mahante vā [Pg.153] pāṇe ekasadiseneva vegena dhāvati. Taṃ kissa hetu? ‘‘Mā me javo parihāyī’’ti. Evaṃ buddhā appakāya vā mahatiyā vā parisāya samakeneva ussāhena dhammaṃ desenti. Taṃ kissa hetu? ‘‘Mā no dhammagarutā parihāyī’’ti. Dhammagaruno hi buddhā dhammagāravāti.

如今，为示其因与缘，[世尊]说“舍利弗，毗婆尸世尊……”等。于此，“疲于”（kilāsuno）并非指懒惰疲厌，盖诸佛实无懒惰或精进减退。诸佛为一人、二人乃至整个轮围世界说法时，皆以同等之努力而说法，不因会众少而减损精进，亦不因会众多而增益精进。犹如兽王狮子，时隔七日出外觅食时，无论追逐小动物或大动物，皆以同等之速度奔跑。此是何因？“愿我速不减退！”如是，诸佛为小会众或大会众说法时，皆以同等之努力而说法。此是何因？“愿我等对法之敬重不减退！”盖诸佛敬重法、恭敬法故。

Yathā pana amhākaṃ bhagavā mahāsamuddaṃ pūrayamāno viya vitthārena dhammaṃ desesi, evaṃ te na desesuṃ. Kasmā? Sattānaṃ apparajakkhatāya. Tesaṃ kira kāle dīghāyukā sattā apparajakkhā ahesuṃ. Te catusaccapaṭisaṃyuttaṃ ekagāthampi sutvā dhammaṃ abhisamenti, tasmā na vitthārena dhammaṃ desesuṃ. Teneva kāraṇena appakañca nesaṃ ahosi suttaṃ…pe… vedallanti. Tattha suttādīnaṃ nānattaṃ paṭhamasaṅgītivaṇṇanāyaṃ vuttameva.

然而，我等世尊犹如充满大海洋般广演其法，彼等[诸佛]则不如是说。何以故？因有情尘垢少故。据说，于彼等之时，有情长寿而少尘垢，彼等听闻一首与四圣谛相应之偈，即能现观于法，是故彼等不广说法。正因此缘，彼等之经……乃至毗陀罗亦少。于此，经等之差别，已于“第一次结集释义”中说。

Apaññattaṃ sāvakānaṃ sikkhāpadanti sāvakānaṃ niddosatāya dosānurūpato paññapetabbaṃ sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññattaṃ. Anuddiṭṭhaṃ pātimokkhanti anvaddhamāsaṃ āṇāpātimokkhaṃ anuddiṭṭhaṃ ahosi. Ovādapātimokkhameva te uddisiṃsu; tampi ca no anvaddhamāsaṃ. Tathā hi vipassī bhagavā channaṃ channaṃ vassānaṃ sakiṃ sakiṃ ovādapātimokkhaṃ uddisi; tañca kho sāmaṃyeva. Sāvakā panassa attano attano vasanaṭṭhānesu na uddisiṃsu. Sakalajambudīpe ekasmiṃyeva ṭhāne bandhumatiyā rājadhāniyā kheme migadāye vipassissa bhagavato vasanaṭṭhāne sabbopi bhikkhusaṅgho uposathaṃ akāsi. Tañca kho saṅghuposathameva; na gaṇuposathaṃ, na puggaluposathaṃ, na pārisuddhiuposathaṃ, na adhiṭṭhānuposathaṃ.

“未为诸弟子制定学处”是指：由于弟子们无过失，那应随其过失而制定的、以七类罪聚为基础的指令学处，尚未被制定。“未诵波罗提木叉”是指：每半月一次的指令波罗提木叉未被诵念。他们只诵念教诫波罗提木叉，但那也不是每半月一次。诚然，毗婆尸(Vipassī)世尊每隔六年才诵一次教诫波罗提木叉，且是亲自诵念。他的弟子们则不在各自的住处诵念。在整个瞻部洲(Jambudīpa)，仅于一处，即在王都班杜玛帝(Bandhumatī)的差摩鹿野苑(Khema Migadāya)，毗婆尸世尊的住处，所有比丘僧团举行布萨。且仅是僧团布萨，而非团体布萨、个人布萨、清净布萨、决意布萨。

Tadā kira jambudīpe caturāsītivihārasahassāni honti. Ekamekasmiṃ vihāre abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasanti, bhiyyopi vasanti. Uposathārocikā devatā tattha tattha gantvā ārocenti – ‘‘mārisā, ekaṃ vassaṃ atikkantaṃ, dve tīṇi cattāri pañca vassāni atikkantāni, idaṃ chaṭṭhaṃ vassaṃ, āgāminiyā puṇṇamāsiyā buddhadassanatthaṃ uposathakaraṇatthañca gantabbaṃ! Sampatto vo sannipātakālo’’ti. Tato sānubhāvā bhikkhū attano attano ānubhāvena gacchanti, itare devatānubhāvena. Kathaṃ? Te kira bhikkhū pācīnasamuddante vā pacchimauttaradakkhiṇasamuddante vā ṭhitā gamiyavattaṃ pūretvā pattacīvaramādāya ‘‘gacchāmā’’ti cittaṃ uppādenti; saha cittuppādā uposathaggaṃ gatāva [Pg.154] honti. Te vipassiṃ sammāsambuddhaṃ abhivādetvā nisīdanti. Bhagavāpi sannisinnāya parisāya imaṃ ovādapātimokkhaṃ uddisati.

那时，据说在瞻部洲(Jambudīpa)有八万四千座寺院。在每一座寺院里，都住满了一万、两万，乃至更多的比丘。宣告布萨的天神到处去宣告：“诸位贤者，一年过去了，二年、三年、四年、五年过去了，此是第六年，为了见佛及行布萨，应于即将来临的月圆日前往！你们集会的时间到了！”于是，有神通力的比丘们以各自的神通力而去，其余的则以天神的神通力而去。如何呢？据说那些比丘，或住于东海边，或住于西、北、南海边，在履行完出行应作的义务后，取了衣钵，生起“我们去吧”之心；心念刚生起，他们便已到达布萨堂。他们顶礼毗婆尸正自觉者后坐下。世尊也为已聚集的会众诵念此教诫波罗提木叉。

‘‘Khantī paramaṃ tapo titikkhā;

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī;

Na samaṇo hoti paraṃ viheṭhayanto.

忍耐，即安忍，是最高的苦行；诸佛说涅槃为最上。伤害他人者非出家者，压迫他人者非沙门。

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

不作一切恶，具足诸善，净化自心，此是诸佛的教法。

‘‘Anupavādo anupaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90;

dha. pa. 183-185);

不诽谤，不伤害，于波罗提木叉善防护，于饮食知量，乐于闲静卧坐处，致力于增上心——此是诸佛的教诫。

Eteneva upāyena itaresampi buddhānaṃ pātimokkhuddeso veditabbo. Sabbabuddhānañhi imā tissova ovādapātimokkhagāthāyo honti. Tā dīghāyukabuddhānaṃ yāva sāsanapariyantā uddesamāgacchanti; appāyukabuddhānaṃ paṭhamabodhiyaṃyeva. Sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyati. Tañca kho bhikkhū eva uddisanti, na buddhā. Tasmā amhākampi bhagavā paṭhamabodhiyaṃ vīsativassamattameva idaṃ ovādapātimokkhaṃ uddisi. Athekadivasaṃ pubbārāme migāramātupāsāde nisinno bhikkhū āmantesi – ‘‘na dānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi pātimokkhaṃ uddisissāmi, tumheva dāni bhikkhave ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti (cūḷava. 386). Tato paṭṭhāya bhikkhū āṇāpātimokkhaṃ uddisanti. Idaṃ āṇāpātimokkhaṃ tesaṃ anuddiṭṭhaṃ ahosi. Tena vuttaṃ – ‘‘anuddiṭṭhaṃ pātimokkha’’nti.

应知其他诸佛的波罗提木叉诵念也是通过同样的方法。因为一切诸佛都有此三首教诫波罗提木叉偈。对于长寿诸佛，它们被诵念直至教法终结；对于短寿诸佛，则仅在初成觉时。但从制定学处之时起，就只诵念指令波罗提木叉了。且是由诸比丘诵念，而非诸佛。因此，我们的世尊也仅在初成觉后的二十年间诵念此教诫波罗提木叉。后来有一天，世尊坐在东园(Pubbārāma)鹿母讲堂(Migāramātupāsāda)中，对诸比丘说：“诸比丘，从今以后，我将不再行布萨、诵波罗提木叉。诸比丘，从今以后，你们自己当行布萨、诵波罗提木叉。诸比丘，如来在不清净的会众中行布萨、诵波罗提木叉，这是不可能、无有是处的。”（律藏·小品·386）从那时起，诸比丘便诵念指令波罗提木叉。此指令波罗提木叉对他们而言是未被诵念的。因此说“未诵念波罗提木叉”。

Tesaṃ buddhānanti tesaṃ vipassīādīnaṃ tiṇṇaṃ buddhānaṃ. Antaradhānenāti khandhantaradhānena; parinibbānenāti vuttaṃ hoti. Buddhānubuddhānanti ye tesaṃ buddhānaṃ anubuddhā sammukhasāvakā tesañca khandhantaradhānena. Ye te pacchimā sāvakāti [Pg.155] ye tesaṃ sammukhasāvakānaṃ santike pabbajitā pacchimā sāvakā. Nānānāmāti ‘‘buddharakkhito, dhammarakkhito’’tiādi nāmavasena vividhanāmā. Nānāgottāti ‘‘gotamo, moggallāno’’tiādi gottavasena vividhagottā. Nānājaccāti ‘‘khattiyo, brāhmaṇo’’tiādijātivasena nānājaccā. Nānākulā pabbajitāti khattiyakulādivase neva uccanīcauḷāruḷārabhogādikulavasena vā vividhakulā nikkhamma pabbajitā.

“彼诸佛”是指毗婆尸(Vipassī)等三位佛陀。“隐没”是指蕴的隐没，即是说般涅槃。“随佛觉者”是指那些随诸佛觉悟的亲传弟子，他们的蕴也同样隐没了。“那些最后的弟子”是指那些在他们的亲传弟子处出家的最后弟子。“种种名”是指如“佛护(Buddharakkhita)、法护(Dhammarakkhita)”等各种名字。“种种姓”是指如“乔达摩(Gotama)、目犍连(Moggallāna)”等各种姓氏。“种种种姓”是指如“刹帝利(Khattiya)、婆罗门(Brāhmaṇa)”等各种种姓。“从种种家出家”是指从刹帝利家等，或从高贵、低贱、财富丰裕等各种家庭出家。

Te taṃ brahmacariyanti te pacchimā sāvakā yasmā ekanāmā ekagottā ekajātikā ekakulā pabbajitā ‘‘amhākaṃ sāsanaṃ tanti paveṇī’’ti attano bhāraṃ katvā brahmacariyaṃ rakkhanti, ciraṃ pariyattidhammaṃ pariharanti. Ime ca tādisā na honti. Tasmā aññamaññaṃ viheṭhentā vilomaṃ gaṇhantā ‘‘asuko thero jānissati, asuko thero jānissatī’’ti sithilaṃ karontā taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ, saṅgahaṃ āropetvā na rakkhiṃsu. Seyyathāpīti tassatthassa opammanidassanaṃ. Vikiratīti vikkhipati. Vidhamatīti ṭhānantaraṃ neti. Viddhaṃsetīti ṭhitaṭṭhānato apaneti. Yathā taṃ suttena asaṅgahitattāti yathā suttena asaṅgahitattā aganthitattā abaddhattā evaṃ vikirati yathā suttena asaṅgahitāni vikiriyanti, evaṃ vikiratīti vuttaṃ hoti. Evameva khoti opammasampaṭipādanaṃ. Antaradhāpesunti vaggasaṅgaha-paṇṇāsasaṅgahādīhi asaṅgaṇhantā yaṃ yaṃ attano ruccati, taṃ tadeva gahetvā sesaṃ vināsesuṃ adassanaṃ nayiṃsu.

“他们……那梵行”：那些弟子，因为同名、同姓、同种、同族而出家，说着“这是我们的教导、传承、传统”，并将其作为自己的责任，守护梵行，长久地传承教法。但这些（最后的弟子）却不是这样。因此，他们互相伤害，互相敌对，抱着“某某长老会知道，某某长老会知道”的想法而松懈，很快就使那梵行消失了，没有将其结集起来加以守护。譬如：这是为了说明此义而作的比喻。“散乱”即是分散。“吹散”即是带到别处。“毁坏”即是从其所在之处移除。“正如没有被线穿系”：即是说，正如没有被线穿系、没有被串起、没有被连结，就会散乱，就像没有被线穿系的东西会散乱一样，所以说“散乱”。“正是如此”：这是比喻的对应。“使之消失”：他们没有通过品集、五十集等方式加以结集，凡是自己喜欢的就执取，其余的就加以毁坏，使其不见。

Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovaditunti apica sāriputta te buddhā attano cetasā sāvakānaṃ ceto paricca paricchinditvā ovadituṃ akilāsuno ahesuṃ, paracittaṃ ñatvā anusāsaniṃ na bhāriyato na papañcato addasaṃsu. Bhūtapubbaṃ sāriputtātiādi tesaṃ akilāsubhāvappakāsanatthaṃ vuttaṃ. Bhiṃsanaketi bhayānake bhayajananake. Evaṃ vitakkethāti nekkhammavitakkādayo tayo vitakke vitakketha. Mā evaṃ vitakkayitthāti kāmavitakkādayo tayo akusalavitakke mā vitakkayittha. Evaṃ manasi karothāti ‘‘aniccaṃ dukkhamanattā asubha’’nti manasi karotha. Mā evaṃ manasā [Pg.156] katthāti ‘‘niccaṃ sukhaṃ attā subha’’nti mā manasi akarittha. Idaṃ pajahathāti akusalaṃ pajahatha. Idaṃ upasampajja viharathāti kusalaṃ upasampajja paṭilabhitvā nipphādetvā viharatha.

“而那些世尊以心遍知心而教导弟子时，是不疲倦的”：再者，舍利弗，那些佛陀以自己的心遍知、辨明弟子的心后加以教导，是不疲倦的。他们了知他心后进行教诫，不看作是负担，不看作是繁复。“舍利弗，过去曾有”等语，是为了说明他们不疲倦的特质而说。“在恐怖的”：在令人畏惧的、产生恐惧的。“你们应如此思惟”：你们应思惟出离思惟等三种思惟。“你们不应如此思惟”：你们不应思惟欲思惟等三种不善思惟。“你们应如此作意”：你们应作意“无常、苦、无我、不净”。“你们不应如此作意”：你们不应作意“常、乐、我、净”。“你们应舍断此”：你们应舍断不善。“你们应具足此而住”：你们应具足、获得、完成善法而住。

Anupādāya āsavehi cittāni vimucciṃsūti aggahetvā vimucciṃsu. Tesañhi cittāni yehi āsavehi vimucciṃsu, na te tāni gahetvā vimucciṃsu. Anuppādanirodhena pana nirujjhamānā aggahetvā vimucciṃsu. Tena vuttaṃ – ‘‘anupādāya āsavehi cittāni vimucciṃsū’’ti. Sabbepi te arahattaṃ patvā sūriyarasmisamphuṭṭhamiva padumavanaṃ vikasitacittā ahesuṃ. Tatra sudaṃ sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti tatrāti purimavacanāpekkhaṃ; sudanti padapūraṇamatte nipāto; sāriputtāti ālapanaṃ. Ayaṃ panettha atthayojanā – tatrāti yaṃ vuttaṃ ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti, tatra yo so bhiṃsanakoti vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakiriyāya hotīti attho. Kiṃ hoti? Idaṃ hoti – yo koci avītarāgo…pe… lomāni haṃsantīti.

“心无执取而从诸漏解脱”：即无执取而解脱。因为他们的心从诸漏解脱，并非是那些漏执取了心而使之解脱。而是当诸漏以不生而灭的方式灭尽时，他们无执取而解脱。是故说：“心无执取而从诸漏解脱”。他们所有人都证得阿罗汉果，心意绽放，犹如被日光遍照的莲林。“其时，舍利弗，在那恐怖森林的恐怖性中”：于此，“tatra”（在彼处）是关联前言；“sudaṃ”只是一个填充词；“sāriputta”（舍利弗）是称呼。此处的义理结构是：“tatra”（在彼处），即所说的“在某个恐怖的森林中”，于彼处，那所说的名为“恐怖”的森林，在那恐怖森林的恐怖性中，意即在其恐怖的作用中。发生什么？发生此事：任何未离贪者……（略）……毛发耸立。

Atha vā tatrāti sāmiatthe bhummaṃ. Suiti nipāto; ‘‘kiṃ su nāma te bhonto samaṇabrāhmaṇā’’tiādīsu (ma. ni. 1.469) viya. Idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. Suidanti sudaṃ, sandhivasena ikāralopo veditabbo. ‘‘Cakkhundriyaṃ, itthindriyaṃ, anaññātaññassāmītindriyaṃ (vibha. 219), ‘‘kiṃ sūdha vitta’’ntiādīsu (saṃ. ni. 1.73, 246; su. ni. 183) viya. Ayaṃ panettha atthayojanā – tassa sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hoti. Bhiṃsanakatasminti bhiṃsanakabhāveti attho. Ekassa takārassa lopo daṭṭhabbo. Bhiṃsanakattasmintiyeva vā pāṭho. ‘‘Bhiṃsanakatāya’’ iti vā vattabbe liṅgavipallāso kato. Nimittatthe cetaṃ bhummavacanaṃ, tasmā evaṃ sambandho veditabbo – bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu bhiṃsanakabhāvapaccayā idaṃsu hoti. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsantīti bahutarāni lomāni haṃsanti uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti. Bahutarānaṃ vā sattānaṃ haṃsanti. Appakānaṃ atisūrapurisānaṃ na haṃsanti.

又，“在彼处”(tatrāti)是所属义的方位格。“su”(suiti)是一个小品词，如在“那些沙门、婆罗门尊者叫什么名字呢？”(kiṃ su nāma te bhonto samaṇabrāhmaṇā,《中部》1.469)等句中。“此”(idanti)是把所意指的义理如现前般展示的词。“suidaṃ”(suidanti)即是“sudaṃ”，应知是由于连音而省略了“i”音。如在“眼根、女根、未知当知根”(cakkhundriyaṃ, itthindriyaṃ, anaññātaññassāmītindriyaṃ,《分别论》219)、“于此，什么是财富？”(kiṃ sūdha vittaṃ,《相应部》1.73, 246；《经集》183)等句中。此处的义理结构是：舍利弗，在那恐怖森林的恐怖性中，有此事发生。“在恐怖性中”(bhiṃsanakatasmiṃ)意即“在恐怖的状态中”(bhiṃsanakabhāve)。应知此处有一个“ta”音的省略。或者读作“bhiṃsanakattasmiṃ”。或者，本应作“bhiṃsanakatāya”，此处作了性的转换。并且此方位格有原因之义，因此应如是理解其关联：在恐怖的状态中，有此事发生；由于恐怖状态的征相、恐怖状态的原因、恐怖状态的条件，有此事发生。任何未离贪者进入那片森林，“通常其毛发会耸立”(yebhuyyena lomāni haṃsanti)：即大多数毛发会耸立，朝上如针、如刺般竖立，少数则不会耸立。或者，对大多数有情来说会耸立，对少数极为勇敢的人则不会耸立。

Idāni [Pg.157] ayaṃ kho, sāriputta, hetūtiādi nigamanaṃ. Yañcettha antarantarā na vuttaṃ, taṃ uttānatthameva. Tasmā pāḷikkameneva veditabbaṃ. Yaṃ pana vuttaṃ na ciraṭṭhitikaṃ ahosīti, taṃ purisayugavasena vuttanti veditabbaṃ. Vassagaṇanāya hi vipassissa bhagavato asītivassasahassāni āyu, sammukhasāvakānampissa tattakameva. Evamassa yvāyaṃ sabbapacchimako sāvako, tena saha ghaṭetvā satasahassaṃ saṭṭhimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ. Sikhissa pana bhagavato sattativassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Vessabhussa bhagavato saṭṭhivassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Evaṃ tesampi ye sabbapacchimakā sāvakā tehi saha ghaṭetvā satasahassato uddhaṃ cattālīsamattāni vīsatimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dve dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ.

现在，“舍利弗，此即是因”等语是结语。此处中间未说之处，其义自明。因此，当仅依巴利文句了知。至于所说“非久住”，当知是依人的世代而说。因为，依年数计算，毗婆尸世尊的寿量是八万年，其亲传弟子的寿量也同样如此。这样，将佛陀与他最后一位弟子合计，梵行住世了十六万年。但若依人的世代，未曾代代相传，则仅住了两个人的世代。因此说“非久住”。又，尸弃(Sikhī)世尊的寿量是七万年，其亲传弟子的寿量也同样如此。毗舍浮世尊的寿量是六万年，其亲传弟子的寿量也同样如此。同样地，将他们与各自最后一位弟子合计，梵行分别住世了十四万年和十二万年。但若依人的世代，未曾代代相传，则各仅住了两个人的世代。因此说“非久住”。

20. Evaṃ āyasmā sāriputto tiṇṇaṃ buddhānaṃ brahmacariyassa na ciraṭṭhitikāraṇaṃ sutvā itaresaṃ tiṇṇaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sotukāmo puna bhagavantaṃ ‘‘ko pana bhante hetū’’ti ādinā nayena pucchi. Bhagavāpissa byākāsi. Taṃ sabbaṃ vuttapaṭipakkhavasena veditabbaṃ. Ciraṭṭhitikabhāvepi cettha tesaṃ buddhānaṃ āyuparimāṇatopi purisayugatopi ubhayathā ciraṭṭhitikatā veditabbā. Kakusandhassa hi bhagavato cattālīsavassasahassāni āyu, koṇāgamanassa bhagavato tiṃsavassasahassāni, kassapassa bhagavato vīsativassasahassāni; sammukhasāvakānampi nesaṃ tattakameva. Bahūni ca nesaṃ sāvakayugāni paramparāya brahmacariyaṃ pavattesuṃ. Evaṃ tesaṃ āyuparimāṇatopi sāvakayugatopi ubhayathā brahmacariyaṃ ciraṭṭhitikaṃ ahosi.

20. 如是，具寿舍利弗听闻三位佛陀梵行非久住之因后，欲闻另外三位佛陀梵行久住之因，便再次以“尊者，是何因缘？”等方式请问世尊。世尊亦为他解说。那一切都应以与前述相反的方式来理解。并且，于此久住之状况，当知那些佛陀的梵行从寿量和弟子世代两方面皆为久住。因为拘留孙世尊寿四万岁，拘那含牟尼世尊寿三万岁，迦叶世尊寿二万岁；他们各自的亲传弟子的寿量亦复如是。并且他们有许多世代的弟子相继传承，令梵行延续。如是，从寿量和弟子世代两方面，他们的梵行皆为久住。

Amhākaṃ pana bhagavato kassapassa bhagavato upaḍḍhāyukappamāṇe dasavassasahassāyukakāle uppajjitabbaṃ siyā. Taṃ asambhuṇantena pañcavassasahassāyukakāle, ekavassasahassāyukakāle, pañcavassasatāyukakālepi vā uppajjitabbaṃ siyā. Yasmā panassa buddhattakārake dhamme esantassa pariyesantassa ñāṇaṃ paripācentassa gabbhaṃ gaṇhāpentassa vassasatāyukakāle [Pg.158] ñāṇaṃ paripākamagamāsi. Tasmā atiparittāyukakāle uppanno. Tenassa sāvakaparamparāvasena ciraṭṭhitikampi brahmacariyaṃ āyuparimāṇavasena vassagaṇanāya naciraṭṭhitikamevāti vattuṃ vaṭṭati.

然而，我等世尊本应在迦叶世尊寿量一半的人寿一万岁时出现。若未能在那时出现，也可能在人寿五千岁、一千岁，乃至五百岁时出现。然而，因为当他寻求能成就佛果之法、令智慧成熟时，其智慧是在人寿百岁时才达到圆满。因此，他出现于寿量极短的时代。所以，其梵行虽因弟子辗转传承而得久住，但从寿量方面以年数计算，实非久住，可如是说。

21. Atha kho āyasmā sāriputtoti ko anusandhi? Evaṃ tiṇṇaṃ buddhānaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sutvā sikkhāpadapaññattiyeva ciraṭṭhitikabhāvahetūti niṭṭhaṃ gantvā bhagavatopi brahmacariyassa ciraṭṭhitikabhāvaṃ icchanto āyasmā sāriputto bhagavantaṃ sikkhāpadapaññattiṃ yāci. Tassā yācanavidhidassanatthametaṃ vuttaṃ – atha kho āyasmā sāriputto uṭṭhāyāsanā …pe… ciraṭṭhitikanti. Tattha addhaniyanti addhānakkhamaṃ; dīghakālikanti vuttaṃ hoti. Sesaṃ uttānatthameva.

21. 那么，“具寿舍利弗”——此中关联为何？在听闻三位佛陀的梵行得以长久住世的原因后，他得出结论：“唯有制定学处才是梵行得以长久住世的原因。”因此，由于希望世尊的梵行也能长久住世，具寿舍利弗便向世尊请求制定学处。为了说明他请求的方式，才说了这段话：“那时，具寿舍利弗从座位上起身……乃至……长久住世。”其中，‘addhaniyanti’意为能经得起时间；即是说‘长久的’。其余部分文意明显。

Athassa bhagavā ‘‘na tāvāyaṃ sikkhāpadapaññattikālo’’ti pakāsento ‘‘āgamehi tvaṃ sāriputtā’’tiādimāha. Tattha āgamehi tvanti tiṭṭha tāva tvaṃ; adhivāsehi tāva tvanti vuttaṃ hoti. Ādaratthavasenevettha dvikkhattuṃ vuttaṃ. Etena bhagavā sikkhāpadapaññattiyā sāvakānaṃ visayabhāvaṃ paṭikkhipitvā ‘‘buddhavisayova sikkhāpadapaññattī’’ti āvikaronto ‘‘tathāgato vā’’tiādimāha. Ettha ca tatthāti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘sikkhāpadaṃ paññapeyyā’’ti, tattha tassā sikkhāpadapaññattiyā tathāgatoyeva kālaṃ jānissatīti. Evaṃ vatvā akālaṃ tāva dassetuṃ ‘‘na tāva sāriputtā’’tiādimāha.

于是世尊为表明“现在还不是制定学处的时候”，便说了“舍利弗，你先等等”等语。其中，‘你先等等’是说‘你暂且等待；你暂且忍耐’。此处因重视之故而说了两次。世尊以此否定了制定学处是弟子的领域，并阐明“制定学处唯是佛陀的领域”，因此说了“唯有如来……”等语。此处的‘tattha’（在那里）是与请求制定学处相关的方位格用语。其句义结合如下：就所说的“应制定学处”而言，关于该学处的制定，唯有如来才知道时机。说完此话后，为了先显示时机未到，便说了“舍利弗，现在还不是……”等语。

Tattha āsavā tiṭṭhanti etesūti āsavaṭṭhānīyā. Yesu diṭṭhadhammikasamparāyikā dukkhāsavā kilesāsavā ca parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhavisesabhūtā ca āsavā tiṭṭhantiyeva, yasmā nesaṃ te kāraṇaṃ hontīti attho. Te āsavaṭṭhānīyā vītikkamadhammā yāva na saṅghe pātubhavanti, na tāva satthā sāvakānaṃ sikkhāpadaṃ paññapetīti ayamettha yojanā. Yadi hi paññapeyya, parūpavādā parūpārambhā garahadosā na parimucceyya.

其中，因诸漏安住于彼，故称“漏处”。在这些法中，现法与来世的苦漏、烦恼漏，以及他人诽谤、追悔、杀害、束缚等诸漏，和成为恶趣特殊之苦的诸漏，确实安住其中，因为那些法是它们的因，此为其义。此处的句义结合是：只要那些属于漏处的违犯法尚未在僧团中出现，导师就不会为弟子们制定学处。如果制定了，就无法免于他人诽谤、责难、谴责之过。

Kathaṃ? Paññapentena hi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyyā’’tiādi sabbaṃ paññapetabbaṃ bhaveyya. Adisvāva vītikkamadosaṃ imaṃ paññattiṃ ñatvā [Pg.159] pare evaṃ upavādañca upārambhañca garahañca pavatteyyuṃ – ‘‘kathañhi nāma samaṇo gotamo bhikkhusaṅgho me anvāyiko vacanakaroti ettāvatā sikkhāpadehi paliveṭhessati, pārājikaṃ paññapessati? Nanu ime kulaputtā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ hatthagatāni ca rajjānipi pahāya pabbajitā, ghāsacchādanaparamatāya santuṭṭhā, sikkhāya tibbagāravā, kāye ca jīvite ca nirapekkhā viharanti. Tesu nāma ko lokāmisabhūtaṃ methunaṃ vā paṭisevissati, parabhaṇḍaṃ vā harissati, parassa vā iṭṭhaṃ kantaṃ atimadhuraṃ jīvitaṃ upacchindissati, abhūtaguṇakathāya vā jīvitaṃ kappessati! Nanu pārājike apaññattepi pabbajjāsaṅkhepenevetaṃ pākaṭaṃ kata’’nti. Tathāgatassa ca thāmañca balañca sattā na jāneyyuṃ. Paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Seyyathāpi nāma akusalo vejjo kañci anuppannagaṇḍaṃ purisaṃ pakkosāpetvā ‘‘ehi bho purisa, imasmiṃ te sarīrappadese mahāgaṇḍo uppajjitvā anayabyasanaṃ pāpessati, paṭikacceva naṃ tikicchāpehī’’ti vatvā ‘‘sādhācariya, tvaṃyeva naṃ tikicchassū’’ti vutto tassa arogaṃ sarīrappadesaṃ phāletvā lohitaṃ nīharitvā ālepanabandhanadhovanādīhi taṃ padesaṃ sañchaviṃ katvā taṃ purisaṃ vadeyya – ‘‘mahārogo te mayā tikicchito, dehi me deyyadhamma’’nti. So taṃ ‘‘kimayaṃ bālavejjo vadati? Kataro kira me iminā rogo tikicchito? Nanu me ayaṃ dukkhañca janeti, lohitakkhayañca maṃ pāpetī’’ti evaṃ upavadeyya ceva upārambheyya ca garaheyya ca, na cassa guṇaṃ jāneyya. Evameva yadi anuppanne vītikkamadose satthā sāvakānaṃ sikkhāpadaṃ paññapeyya, parūpavādādīhi ca na parimucceyya, na cassa thāmaṃ vā balaṃ vā sattā jāneyyuṃ, paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Tasmā vuttaṃ – ‘‘na tāva sāriputta satthā sāvakānaṃ…pe… pātubhavantī’’ti.

为何？因为制定者必须制定“若有比丘行淫欲法……”等一切规定。在尚未见到违犯过失时，若他人知道了此项制定，就会如此诽谤、责难、谴责：“为何沙门乔达摩会因为比丘僧团是他的追随者、听从他的话，就用这么多学处来束缚他们，甚至制定波罗夷呢？难道这些良家子不是舍弃了巨大的财富、众多的亲属，乃至到手的王位而出家，满足于仅足糊口的衣食，对学处极为尊重，对身体和生命都无所执着而住吗？他们当中有谁会行淫欲这种世间诱饵，或盗取他人财物，或断绝他人喜爱、珍视、极甜美的生命，或以宣说不实的功德来谋生呢！难道即使不制定波罗夷，仅凭出家的要义，此事不也已经明示了吗？”而且，众生也不会了知如来的威力与力量。所制定的学处也会动摇，无法稳固。犹如一位不善巧的医生，叫来一个身上未长脓疮的人说：“喂，先生，你身体的这个部位将会长出一个大脓疮，给你带来不幸和灾难，最好提前治疗。”当被告知“好的，老师，就请您治疗吧”时，他便切开那人无病的身体部位，放出血液，再用涂药、包扎、清洗等方法使该部位皮肤完好，然后对那人说：“你的大病已被我治好，给我酬金吧。”那人就会如此诽谤、责难、谴责他：“这个愚蠢的医生在说什么？他究竟治好了我什么病？他不过是给我制造痛苦，让我失血罢了。”而不会知道他的功德。同样地，如果在违犯过失尚未出现时，导师就为弟子们制定学处，便无法免于他人的诽谤等，众生也不会了知他的威力与力量，所制定的学处也会动摇，无法稳固。因此说：“舍利弗，导师不会……乃至……在僧团中出现。”

Evaṃ akālaṃ dassetvā puna kālaṃ dassetuṃ ‘‘yato ca kho sāriputtā’’tiādimāha. Tattha yatoti yadā; yasmiṃ kāleti vuttaṃ hoti. Sesaṃ vuttānusāreneva veditabbaṃ. Ayaṃ vā hettha saṅkhepattho – yasmiṃ samaye ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ gatā vītikkamadosā saṅghe pātubhavanti, tadā satthā sāvakānaṃ sikkhāpadaṃ paññapeti, uddisati pātimokkhaṃ. Kasmā? Tesaṃyeva ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ [Pg.160] gatānaṃ vītikkamadosānaṃ paṭighātāya. Evaṃ paññapento yathā nāma kusalo vejjo uppannaṃ gaṇḍaṃ phālanalepanabandhanadhovanādīhi tikicchanto rogaṃ vūpasametvā sañchaviṃ katvā na tveva upavādādiraho hoti, sake ca ācariyake viditānubhāvo hutvā sakkāraṃ pāpuṇāti; evaṃ na ca upavādādiraho hoti, sake ca sabbaññuvisaye viditānubhāvo hutvā sakkāraṃ pāpuṇāti. Tañcassa sikkhāpadaṃ akuppaṃ hoti, yathāṭhāne tiṭṭhatīti.

如此显示非时之后，又为显示适时而说了“舍利弗，自何时……”等语。此中，“yato”（自何时）意为“yadā”（当……时），即是说“在何时”。其余部分应如前述而知。此处的简要之义是：当被称为“漏处法”的违犯过失在僧团中出现时，导师便为弟子们制定学处，诵出波罗提木叉。为何？正是为了对治那些被称为“漏处法”的违犯过失。如此制定者，犹如善巧的医生，用切开、涂药、包扎、清洗等方法治疗已生的脓疮，平息病患，使皮肤完好，他不仅不会遭受诽谤等，而且因在其医术上显现威力而获得恭敬。同样地，世尊既不会遭受诽谤等，而且因在其一切知领域显现威力而获得恭敬。他所制定的学处坚固不动摇，安住其位。

Evaṃ āsavaṭṭhānīyānaṃ dhammānaṃ anuppattiṃ sikkhāpadapaññattiyā akālaṃ uppattiñca kālanti vatvā idāni tesaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetuṃ ‘‘na tāva sāriputta idhekacce’’tiādimāha. Tattha uttānatthāni padāni pāḷivaseneva veditabbāni. Ayaṃ pana anuttānapadavaṇṇanā – rattiyo jānantīti rattaññū, attano pabbajitadivasato paṭṭhāya bahukā rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. Rattaññūhi mahattaṃ rattaññumahattaṃ; cirapabbajitehi mahantabhāvanti attho. Tatra rattaññumahattaṃ patte saṅghe upasenaṃ vaṅgantaputtaṃ ārabbha sikkhāpadaṃ paññattanti veditabbaṃ. So hāyasmā ūnadasavasse bhikkhū upasampādente disvā ekavasso saddhivihārikaṃ upasampādesi. Atha bhagavā sikkhāpadaṃ paññapesi – ‘‘na, bhikkhave, ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 75). Evaṃ paññatte sikkhāpade puna bhikkhū ‘‘dasavassāmha dasavassāmhā’’ti bālā abyattā upasampādenti. Atha bhagavā aparampi sikkhāpadaṃ paññāpesi – ‘‘na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu’’nti (mahāva. 76) rattaññumahattaṃ pattakāle dve sikkhāpadāni paññattāni.

如是，在说明了漏处法未生起时为制定学处的非时，生起时为适时之后，现在为了显示那些法未生起之时和生起之时，世尊说了“舍利弗，于此，某些……”等语。其中，文意明显的词语应依巴利原文而知。以下则是对不明显词语的释义——‘了知夜晚’，故为‘知夜者’(rattaññū)，即是说从自己出家之日起了知许多夜晚，意为‘长久出家’。由知夜者而伟大，即‘知夜大’(rattaññumahattaṃ)；意为由长久出家者而伟大。应知，当僧团达到‘知夜大’时，是缘于万甘达子优波先那而制定了学处。那位具寿仅一夏，在见到未满十夏的比丘为人授具足戒后，也为自己的共住者授了具足戒。于是世尊制定学处说：‘诸比丘，未满十夏者不应授具足戒。若授者，得恶作。’此学处制定后，又有比丘说‘我十夏，我十夏’，愚昧无知地为人授戒。于是世尊又制定另一学处：‘诸比丘，愚昧无知者不应授具足戒。若授者，得恶作。我允许，诸比丘，由聪慧、干练、已满十夏或十夏以上的比丘为人授具足戒。’如是，在达到‘知夜大’时，制定了这两条学处。

Vepullamahattanti vipulabhāvena mahattaṃ. Saṅgho hi yāva na theranavamajjhimānaṃ vasena vepullamahattaṃ patto hoti, tāva senāsanāni pahonti. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Vepullamahattaṃ pana patte te uppajjanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti. Tattha vepullamahattaṃ patte saṅghe paññattasikkhāpadāni ‘‘yo pana bhikkhu anupasampannena uttari dirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ’’ [Pg.161] (pāci. 51); ‘‘yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiyaṃ’’ (pāci. 1171); ‘‘yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiya’’nti (pāci. 1175) iminā nayena veditabbāni.

广大(Vepullamahattaṃ)者，是以广大之状为大。实则僧团尚未因长老、新学、中等比丘之众而达到广大时，卧坐具尚且充足，于教法中，某些漏处法亦不生起。然达到广大后，彼法便生起。于是导师为弟子们制定学处。在此，于僧团达到广大时所制定的学处，当以此理了知，如：“若有比丘与未受具足戒者共宿过二三夜，波逸提。”(波逸提 51)；“若有比丘尼年年度人，波逸提。”(波逸提 1171)；“若有比丘尼于一年中度二人，波逸提。”(波逸提 1175)。

Lābhaggamahattanti lābhassa aggamahattaṃ; yo lābhassa aggo uttamo mahantabhāvo, taṃ patto hotīti attho. Lābhena vā aggamahattampi, lābhena seṭṭhattañca mahantattañca pattoti attho. Saṅgho hi yāva na lābhaggamahattaṃ patto hoti, tāva na lābhaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. Patte pana uppajjanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti – ‘‘yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiya’’nti (pāci. 270). Idañhi lābhaggamahattaṃ patte saṅghe sikkhāpadaṃ paññattaṃ.

利养极盛(Lābhaggamahattaṃ)者，是利养之殊胜广大，义为达到利养之殊胜、最上、广大的状态；或，以利养而达殊胜广大，义为以利养而达最胜与广大。实则僧团尚未达到利养极盛时，缘于利养的漏处法不生起。然达到时便生起，于是导师为弟子们制定学处：“若有比丘亲手以嚼食或啖食予无衣者、或男遍行者、或女遍行者，波逸提。”(波逸提 270)。此学处实于僧团达到利养极盛时所制定。

Bāhusaccamahattanti bāhusaccassa mahantabhāvaṃ. Saṅgho hi yāva na bāhusaccamahattaṃ patto hoti, tāva na āsavaṭṭhānīyā dhammā uppajjanti. Bāhusaccamahattaṃ patte pana yasmā ekampi nikāyaṃ, dvepi…pe… pañcapi nikāye uggahetvā ayoniso ummujjamānā puggalā rasena rasaṃ saṃsanditvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpenti. Atha satthā ‘‘yo pana bhikkhu evaṃ vadeyya – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi…pe… samaṇuddesopi ce evaṃ vadeyyā’’tiādinā (pāci. 418) nayena sikkhāpadaṃ paññapetīti.

“多闻广大”（Bāhusaccamahattaṃ）即多闻的广大状态。因为当僧团尚未达到多闻广大时，诸漏处法便不会生起。但是，当达到多闻广大后，由于有些个人在学习了一部、二部……乃至五部尼柯耶后，不如理地自我标榜，以味混味，将导师的教说阐示为非法与非律。于是，导师便以“若有比丘如是说：‘我如此了知世尊所说之法……’乃至‘若沙弥亦如是说……’”等方式制定了学处。

Evaṃ bhagavā āsavaṭṭhānīyānaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetvā tasmiṃ samaye sabbasopi tesaṃ abhāvaṃ dassento ‘‘nirabbudo hi sāriputtā’’tiādimāha. Tattha nirabbudoti abbudavirahito; abbudā vuccanti corā, niccoroti attho. Corāti ca imasmiṃ atthe dussīlāva adhippetā. Te hi assamaṇāva hutvā samaṇapaṭiññatāya paresaṃ paccaye corenti. Tasmā nirabbudoti niccoro, niddussīloti vuttaṃ hoti. Nirādīnavoti nirupaddavo nirupasaggo; dussīlādīnavarahitoyevāti vuttaṃ hoti. Apagatakāḷakoti kāḷakā vuccanti dussīlāyeva; te hi suvaṇṇavaṇṇāpi samānā kāḷakadhammayogā kāḷakātveva veditabbā. Tesaṃ abhāvā apagatakāḷako[Pg.162]. Apahatakāḷakotipi pāṭho. Suddhoti apagatakāḷakattāyeva suddho pariyodāto pabhassaro. Sāre patiṭṭhitoti sāro vuccanti sīla-samādhi-paññāvimutti-vimuttiñāṇadassanaguṇā, tasmiṃ sāre patiṭṭhitattā sāre patiṭṭhito.

世尊这样开示了漏处法的未生时与已生时后，当时为了显示其完全不存在，便说“舍利弗，实在是无寇”等语。此处“无寇”（nirabbudo）即远离“寇”（abbuda）；而“寇”被称为盗贼，是故其义为无盗贼。在此义中，“盗贼”意指破戒者。因为他们并非沙门，却以沙门之名盗用他人的资具。因此，“无寇”即是说无盗贼、无破戒者。“无过患”（nirādīnavo）即无灾祸、无危险；是说已远离破戒等过患。“离黑品”（apagatakāḷako）中，“黑品”（kāḷakā）即指破戒者；因为他们即使肤色如金，然因与黑法相应，当知其为“黑品”。因无此等人，故称“离黑品”。另有读为“已除黑品”（apahatakāḷako）。“清净”（suddho）即因远离黑品而清净、纯净、光明。“安住于核心”（sāre patiṭṭhito）中，“核心”（sāro）被称为戒、定、慧、解脱、解脱知见等功德，因安住于此核心中，故称“安住于核心”。

Evaṃ sāre patiṭṭhitabhāvaṃ vatvā puna so cassa sāre patiṭṭhitabhāvo evaṃ veditabboti dassento imesañhi sāriputtāti ādimāha. Tatrāyaṃ saṅkhepavaṇṇanā – yānimāni verañjāyaṃ vassāvāsaṃ upagatāni pañca bhikkhusatāni, imesaṃ yo guṇavasena pacchimako sabbaparittaguṇo bhikkhu, so sotāpanno. Sotāpannoti sotaṃ āpanno; sototi ca maggassetaṃ adhivacanaṃ. Sotāpannoti tena samannāgatassa puggalassa. Yathāha –

如是说示于核心中安住的状态后，复为显示“彼僧团于核心中安住的状态亦应如是知”，而说“舍利弗，于此等中……”等句。于此，此为简要释义：凡此于维兰迦入雨安居的五百位比丘，于此等中，依功德为最后、功德最少者，彼比丘亦是须陀洹(sotāpanna)。须陀洹者，即已入流(sota)；而“流”者，实为“道”(magga)之增上语。“须陀洹”者，乃具足彼（道）之人的增上语。如说：

‘‘Soto sototi hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti. ‘‘Sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sotāpanno’’ti? ‘‘Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati – sotāpanno. Soyamāyasmā evaṃnāmo evaṃgotto’’ti (saṃ. ni. 5.1001). Idha pana maggena phalassa nāmaṃ dinnaṃ. Tasmā phalaṭṭho ‘‘sotāpanno’’ti veditabbo.

“舍利弗，此谓流、流。舍利弗，何为流？”“世尊，即此圣八支道，谓正见……乃至……正定。”“舍利弗，此谓入流者、入流者。舍利弗，何为入流者？”“世尊，凡具足此圣八支道者，此即谓入流者，谓彼具寿如是名、如是姓。”（《相应部》5.1001）然于此，是以道为果命名，是故当知住于果者为“须陀洹”。

Avinipātadhammoti vinipātetīti vinipāto; nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ parikkhayā. Vinipatanaṃ vā vinipāto, nāssa vinipāto dhammoti avinipātadhammo, apāyesu vinipātanasabhāvo assa natthīti vuttaṃ hoti. Sammattaniyāmena maggena niyatattā niyato. Sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Upari maggattayaṃ avassaṃ sampāpakoti attho. Kasmā? Paṭiladdhapaṭhamamaggattāti.

不堕法(avinipātadhamma)者：使堕落，故为堕(vinipāta)；彼无堕落之法，故为不堕法。意谓无令自身堕于恶趣之自性。何以故？因导致堕恶趣之诸法已遍尽故。或，堕落为堕；彼无堕落之法，故为不堕法。意谓彼无堕于恶趣之自性。由正性决定之道所决定故，为决定(niyata)。正觉(sambodhi)是其最高归趣、最终归趣，故为趣向正觉为彼岸(sambodhiparāyaṇo)。其义为：必能到达上三道。何以故？因已得初道故。

Vinayapaññattiyācanakathā niṭṭhitā.

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Buddhāciṇṇakathā

佛陀常行论

22. Evaṃ dhammasenāpatiṃ saññāpetvā verañjāyaṃ taṃ vassāvāsaṃ vītināmetvā vutthavasso mahāpavāraṇāya pavāretvā atha kho bhagavā [Pg.163] āyasmantaṃ ānandaṃ āmantesi. Āmantesīti ālapi abhāsi sambodhesi. Kinti? Āciṇṇaṃ kho panetanti evamādi. Āciṇṇanti caritaṃ vattaṃ anudhammatā. Taṃ kho panetaṃ āciṇṇaṃ duvidhaṃ hoti – buddhāciṇṇaṃ, sāvakāciṇṇanti. Katamaṃ buddhāciṇṇaṃ? Idaṃ tāva ekaṃ – yehi nimantitā vassaṃ vasanti, na te anapaloketvā anāpucchitvā janapadacārikaṃ pakkamanti. Sāvakā pana apaloketvā vā anapaloketvā vā yathāsukhaṃ pakkamanti.

22. 如是晓谕法将后，世尊在维兰迦度过了那个雨安居。雨安居结束后，举行了大自恣，“尔后世尊对具寿阿难说”。“说”即是交谈、讲述、令了知。说了什么呢？即“这实是惯行”等。“惯行”即是个性、义务、随法性。此惯行有两种：佛陀的惯行和声闻的惯行。什么是佛陀的惯行？此为一种：凡受人邀请而度雨安居，若未告知、未辞别邀请者，则不启程游方。而声闻们，或告知或不告知，皆可随意启程。

Aparampi buddhāciṇṇaṃ – vutthavassā pavāretvā janasaṅgahatthāya janapadacārikaṃ pakkamantiyeva. Janapadacārikaṃ carantā ca mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ maṇḍale caranti. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmā honti, tadā mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivārā nikkhamitvā gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā dhammadānena cassa vivaṭṭupanissitaṃ kusalaṃ vaḍḍhentā navahi māsehi janapadacārikaṃ pariyosāpenti. Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā honti, mahāpavāraṇāya appavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāyaṃ pavāretvā māgasirassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva majjhimamaṇḍale aṭṭhahi māsehi cārikaṃ pariyosāpenti. Sace pana nesaṃ vutthavassānaṃ aparipākindriyā veneyyasattā honti, tesaṃ indriyaparipākaṃ āgamentā māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva antimamaṇḍale sattahi māsehi cārikaṃ pariyosāpenti. Tesu ca maṇḍalesu yattha katthaci vicarantāpi te te satte kilesehi viyojentā sotāpattiphalādīhi payojentā veneyyavaseneva nānāvaṇṇāni pupphāni ocinantā viya caranti.

再者，诸佛的惯行是：雨安居结束并举行自恣后，为了摄益众人而启程到各地游行。游方时，是在大区域、中区域、小区域此三区域中的某一区域游行。其中，大区域为九百由旬，中区域为六百由旬，小区域为三百由旬。当欲于大区域游行时，便在大自恣日举行自恣后，于次日，由大比丘僧团随从而出发，在村镇等地以接受物质供养及以法施来摄益大众，增长其导向解脱之善，用九个月完成游方。但若在雨安居期间，比丘们的止观尚浅，则不举行大自恣，而暂缓自恣，待到迦提月（Kattika）满月时再行自恣，于摩伽尸罗月（Māgasira）第一日，由大比丘僧团随从而出发，以上述方式，用八个月完成在中区域的游行。但若对于已度雨安居的诸佛，尚有根器未熟的可教化有情，为了等待他们根器成熟，便在摩伽尸罗月也安住彼处，于普沙月（Phussa）第一日，由大比丘僧团随从而出发，以上述方式，用七个月完成在小区域的游行。于此等区域中，无论游行何处，皆使彼等有情远离诸烦恼，令其与须陀洹果等相应，仅随顺所应教化者的因缘而行，犹如采摘各色花朵一般。

Aparampi buddhānaṃ āciṇṇaṃ – devasikaṃ paccūsasamaye santaṃ sukhaṃ nibbānārammaṇaṃ katvā phalasamāpattisamāpajjanaṃ, phalasamāpattiyā vuṭṭhahitvā devasikaṃ mahākaruṇāsamāpattiyā samāpajjanaṃ, tato vuṭṭhahitvā dasasahassacakkavāḷe bodhaneyyasattasamavalokanaṃ.

再者，诸佛的惯行是：每日于拂晓时分，以寂静安乐的涅槃为所缘而进入果定；从果定出定后，每日进入大悲定，从彼定出定后，遍察一万个世界中可被教化的有情。

Aparampi [Pg.164] buddhānaṃ āciṇṇaṃ – āgantukehi saddhiṃ paṭhamataraṃ paṭisanthārakaraṇaṃ, aṭṭhuppattivasena dhammadesanā, otiṇṇe dose sikkhāpadapaññāpananti idaṃ buddhāciṇṇaṃ.

再者，诸佛的惯行是：首先与来访者亲切问候；根据事缘而说法；当过失发生时制定学处。此即佛陀的惯行。

Katamaṃ sāvakāciṇṇaṃ? Buddhassa bhagavato kāle dvikkhattuṃ sannipāto pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ, vutthavassānañca adhigataguṇārocanatthaṃ upari kammaṭṭhānaggahaṇatthañca. Idaṃ sāvakāciṇṇaṃ. Idha pana buddhāciṇṇaṃ dassento āha – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatāna’’nti.

什么是声闻的常行？在佛陀世尊的时代，有两次集会：一次是在雨安居开始前，为了领受业处；另一次是在雨安居结束后，为了报告所证得的功德以及为了进一步领受业处。此即声闻的常行。于此，为显示佛陀的常行，他说道：“阿难，这实是如来们的常行。”

Āyāmāti āgaccha yāma. Apalokessāmāti cārikaṃ caraṇatthāya āpucchissāma. Evanti sampaṭicchanatthe nipāto. Bhanteti gāravādhivacanametaṃ; satthuno paṭivacanadānantipi vaṭṭati. Bhagavato paccassosīti bhagavato vacanaṃ paṭiassosi, abhimukho hutvā suṇi sampaṭicchi. Evanti iminā vacanena paṭiggahesīti vuttaṃ hoti.

“我们走吧”即是“来，我们走”。“我们将告辞”即是为了游行而请求告辞。“如是”是表示接受的虚词。“尊者”是尊敬的称谓，也适合作为对导师的回答。“他回应世尊”意即他听受世尊之语，面对着世尊听闻、接受。是说他以“如是”一词表示接受。

Atha kho bhagavā nivāsetvāti idha pubbaṇhasamayanti vā sāyanhasamayanti vā na vuttaṃ. Evaṃ santepi bhagavā katabhattakicco majjhanhikaṃ vītināmetvā āyasmantaṃ ānandaṃ pacchāsamaṇaṃ katvā nagaradvārato paṭṭhāya nagaravīthiyo suvaṇṇarasapiñjarāhi raṃsīhi samujjotayamāno yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Gharadvāre ṭhitamattameva cassa bhagavantaṃ disvā parijano ārocesi. Brāhmaṇo satiṃ paṭilabhitvā saṃvegajāto sahasā vuṭṭhāya mahārahaṃ āsanaṃ paññapetvā bhagavantaṃ paccuggamma ‘‘ito, bhagavā, upasaṅkamatū’’ti āha. Bhagavā upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo bhagavantaṃ upanisīditukāmo attanā ṭhitapadesato yena bhagavā tenupasaṅkami. Ito paraṃ uttānatthameva.

其后，世尊着衣——此处未说是上午或下午。即便如此，世尊用完餐、度过中午后，让具寿阿难随行，从城门开始，以金黄色佛光照耀城中街道，前往维兰迦婆罗门的住所。世尊刚立于其家门口，其仆人见到便去通报。婆罗门恢复忆念，生起悚惧，猛然起身，铺设贵重座位，前去迎接世尊说：“世尊，请由此进。”世尊走近后，在铺设好的座位上坐下。其后，维兰迦婆罗门欲靠近世尊而坐，便从自己站立之处走向世尊。此后的文义是显而易见的。

Yaṃ pana brāhmaṇo āha – ‘‘apica yo deyyadhammo, so na dinno’’ti. Tatrāyamadhippāyo – mayā nimantitānaṃ vassaṃvutthānaṃ tumhākaṃ temāsaṃ divase divase pāto yāgukhajjakaṃ, majjhanhike khādanīyabhojanīyaṃ, sāyanhe anekavidha pānavikati gandhapupphādīhi pūjāsakkāroti evamādiko yo deyyadhammo dātabbo assa, so na dinnoti. Tañca kho no asantanti ettha pana liṅgavipallāso veditabbo. So ca kho deyyadhammo amhākaṃ no asantoti ayañhettha attho. Atha [Pg.165] vā yaṃ dānavatthuṃ mayaṃ tumhākaṃ dadeyyāma, tañca kho no asantanti evamettha attho veditabbo.

至于婆罗门所说：“再者，凡应施之物，皆未施予。”此中意趣为：“对于由我所邀请、已度雨安居的你们，在这三个月里，每日早晨的粥与嚼食，中午的食物，傍晚以各种饮料、香、花等所作的供养恭敬，如此等等应施之物，皆未施予。”至于“而彼于我等非无”一句，于此应知有语性转换。此中之义为：“而彼应施之物，于我等非无。”或应如是理解此中之义：“我等本应施予你们的布施之物，而彼于我等非无。”

Nopi adātukamyatāti adātukāmatāpi no natthi, yathā pahūtavittūpakaraṇānaṃ maccharīnaṃ. Taṃ kutettha labbhā bahukiccā gharāvāsāti tatrāyaṃ yojanā – yasmā bahukiccā gharāvāsā, tasmā ettha santepi deyyadhamme dātukamyatāya ca taṃ kuto labbhā kuto taṃ sakkā laddhuṃ, yaṃ mayaṃ tumhākaṃ deyyadhammaṃ dadeyyāmāti gharāvāsaṃ garahanto āha. So kira mārena āvaṭṭitabhāvaṃ na jānāti, ‘‘gharāvāsapalibodhena me satisammoso jāto’’ti maññi, tasmā evamāha. Apica – taṃ kutettha labbhāti imasmiṃ temāsabbhantare yamahaṃ tumhākaṃ dadeyyaṃ, taṃ kuto labbhā? Bahukiccā hi gharāvāsāti evamettha yojanā veditabbā.

“也非无布施之欲”(Nopi adātukamyatā)即是：也并非无布施之欲，不像那些财富资具丰裕的悭吝者。“居家生活多事务，于此何能得？”(Taṃ kutettha labbhā bahukiccā gharāvāsā)于此的释义是：他责备居家生活而说：“因为居家生活多事务，所以在此即使有应施之物和布施之欲，我们又如何能得、如何可能获得那我们本应施予你们的应施之物呢？”据说他不知道自己已被魔罗(Māra)所困，而认为“因居家生活的障碍，我才失念”，因此他才这么说。再者，“于此何能得？”于此应知其释义为：“在这三个月期间，我本应施予你们之物，从何而得呢？居家生活确实多事务啊！”

Atha brāhmaṇo ‘‘yaṃnūnāhaṃ yaṃ me tīhi māsehi dātabbaṃ siyā, taṃ sabbaṃ ekadivaseneva dadeyya’’nti cintetvā adhivāsetu me bhavaṃ gotamotiādimāha. Tattha svātanāyāti yaṃ me tumhesu sakkāraṃ karoto sve bhavissati puññañceva pītipāmojjañca, tadatthāya. Atha tathāgato ‘‘sace ahaṃ nādhivāseyyaṃ, ‘ayaṃ temāsaṃ kiñci aladdhā kupito maññe, tena me yāciyamāno ekabhattampi na paṭiggaṇhāti, natthi imasmiṃ adhivāsanakhanti, asabbaññū aya’nti evaṃ brāhmaṇo ca verañjāvāsino ca garahitvā bahuṃ apuññaṃ pasaveyyuṃ, taṃ tesaṃ mā ahosī’’ti tesaṃ anukampāya adhivāsesi bhagavā tuṇhībhāvena.

于是婆罗门心想：“我应在三个月里布施之物，愿能于一日之内全部布施。”便说了“愿乔达摩尊者为我而接受”等语。其中“为了明日”(svātanāya)一句，其义是为了：当我向你们行恭敬时，明日将会生起的福德与喜悦。其后，如来心想：“要是我不接受，婆罗门和维兰迦(Verañjā)的居民们可能会责备说：‘此人想必是因三个月来一无所得而生气，因此虽经我请求，连一餐饭都不接受。此人没有接受的耐心，非一切知者。’他们由此会产生许多非福，愿他们不要如此。”世尊出于对他们的怜悯，以沉默表示了接受。

Adhivāsetvā ca atha kho bhagavā verañjaṃ brāhmaṇaṃ ‘‘alaṃ gharāvāsapalibodhacintāyā’’ti saññāpetvā taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassetvā uṭṭhāyāsanā pakkāmi. Pakkante ca pana bhagavati verañjo brāhmaṇo puttadāraṃ āmantesi – ‘‘mayaṃ, bhaṇe, bhagavantaṃ temāsaṃ nimantetvā ekadivasaṃ ekabhattampi nādamha. Handa, dāni tathā dānaṃ paṭiyādetha yathā temāsikopi deyyadhammo sve ekadivaseneva [Pg.166] dātuṃ sakkā hotī’’ti. Tato paṇītaṃ dānaṃ paṭiyādāpetvā yaṃ divasaṃ bhagavā nimantito, tassā rattiyā accayena āsanaṭṭhānaṃ alaṅkārāpetvā mahārahāni āsanāni paññapetvā gandhadhūmavāsakusumavicitraṃ mahāpūjaṃ sajjetvā bhagavato kālaṃ ārocāpesi. Tena vuttaṃ – ‘‘atha kho verañjo brāhmaṇo tassā rattiyā accayena…pe… niṭṭhitaṃ bhatta’’nti.

世尊默然应允后，便开导维兰迦婆罗门说：“够了，不要再为居家生活的束缚而忧虑了。”随即应机说法，为他开示现世与来世的利益，劝导他修习善法，使他信受奉行，并在那里激励他，使他充满热情，又以其热情及其他已具之德令其欢喜，降下法雨后，便从座位起身离去。世尊离去后，维兰迦婆罗门召集妻儿说道：“诸位，我们邀请世尊三个月，却连一天一餐饭也没供养。来，现在应当准备那样的供养，使得三个月应供的食物，能够在明天一天之内供养完毕。”于是，在邀请世尊之日，于该夜过后，他命人备好精美的供养、装饰座位处所、铺设贵重坐具、准备以香、烟、香花等庄严的盛大供养，并向世尊禀告时间。因此说：“于是，维兰迦婆罗门于该夜过后……乃至饭食已终。”

23. Bhagavā bhikkhusaṅghaparivuto tattha agamāsi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… nisīdi saddhiṃ bhikkhusaṅghenā’’ti. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghanti buddhappamukhanti buddhapariṇāyakaṃ; buddhaṃ saṅghattheraṃ katvā nisinnanti vuttaṃ hoti. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā ‘ala’nti hatthasaññāya mukhasaññāya vacībhedena ca paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ; apanītahatthanti vuttaṃ hoti. Ticīvarena acchādesīti ticīvaraṃ bhagavato adāsi. Idaṃ pana vohāravacanamattaṃ hoti ‘‘ticīvarena acchādesī’’ti, tasmiñca ticīvare ekameko sāṭako sahassaṃ agghati. Iti brāhmaṇo bhagavato tisahassagghanakaṃ ticīvaramadāsi uttamaṃ kāsikavatthasadisaṃ. Ekamekañca bhikkhuṃ ekamekena dussayugenāti ekamekena dussayugaḷena. Tatra ekasāṭako pañcasatāni agghati. Evaṃ pañcannaṃ bhikkhusatānaṃ pañcasatasahassagghanakāni dussāni adāsi. Brāhmaṇo ettakampi datvā atuṭṭho puna sattaṭṭhasahassagghanake anekarattakambale ca paṭṭuṇṇapattapaṭe ca phāletvā phāletvā āyogaaṃsabaddhakakāyabandhanaparissāvanādīnaṃ atthāya adāsi. Satapākasahassapākānañca bhesajjatelānaṃ tumbāni pūretvā ekamekassa bhikkhuno abbhañjanatthāya sahassagghanakaṃ telamadāsi. Kiṃ bahunā, catūsu paccayesu na koci parikkhāro samaṇaparibhogo adinno nāma ahosi. Pāḷiyaṃ pana cīvaramattameva vuttaṃ.

23. 世尊为比丘僧团所围绕而前往那里。因此经中说：“尔时世尊……与比丘僧团共坐。”当时维兰迦(Verañja)婆罗门见到以佛陀为首的比丘僧团，“以佛陀为首”(buddhappamukhaṃ)即是以佛陀为领导者；此即是说，以佛陀为僧团上座而坐。“以精致的”(paṇītena)即是最殊胜的。“亲手”(sahatthā)即是亲自用手。“令其满足”(santappetvā)即是充分使其饱足，完全满足其需要。“令其充分表示满足”(sampavāretvā)即是善为劝请，用手势、表情和言语表示“足够了”，从而令其拒绝。“食毕”(bhuttāviṃ)即是已经吃完。“手已离钵”(onītapattapāṇiṃ)即是从钵中收回手；此即是说，手已离开钵。“以三衣覆盖”(ticīvarena acchādesi)即是将三衣施与世尊。这只是一个世俗的说法“以三衣覆盖”，这三衣中每一件衣价值一千。就这样婆罗门将价值三千、如迦尸国布般殊胜的三衣施与世尊。又给每一位比丘各施一套双衣。其中一件衣价值五百。如此，给五百位比丘施予了价值五十万的衣物。婆罗门布施了这些东西后，仍然不满足，又撕裂价值七八千的许多红色毛毯和产自Paṭṭuṇṇa、Paṭṭa国的布，用以制作瑜伽带、肩带、腰带、滤水器等物品而布施。又用容器装满百炼、千炼的药油，给每一位比丘用于涂抹身体，每份油价值一千。何须多言，在四资具中，没有一样名为沙门所用的资具是未曾施予的。但在圣典中只说到衣而已。

Evaṃ mahāyāgaṃ yajitvā saputtadāraṃ vanditvā nisinnaṃ atha kho bhagavā verañjaṃ brāhmaṇaṃ temāsaṃ mārāvaṭṭanena dhammasavanāmatarasaparibhogaparihīnaṃ ekadivaseneva dhammāmatavassaṃ vassetvā puripuṇṇasaṅkappaṃ kurumāno dhammiyā [Pg.167] kathāya sandassetvā…pe… uṭṭhāyāsanā pakkāmi. Brāhmaṇopi saputtadāro bhagavantañca bhikkhusaṅghañca vanditvā ‘‘punapi, bhante, amhākaṃ anuggahaṃ kareyyāthā’’ti evamādīni vadanto anubandhitvā assūni pavattayamāno nivatti.

如是作大供养后，（维兰迦婆罗门）偕同妻儿礼敬而坐。其时，世尊见维兰迦婆罗门三月以来因魔罗所扰，而缺于听闻法之甘露味的享用，便仅于一日之内，降下法甘露雨，使其意愿圆满，以法说开示、劝导、激励、使之欢喜后，从座起而去。婆罗门亦偕同妻儿礼敬世尊与比丘僧团，说道：“尊者，愿您再次摄受我们。”如是言已，一路相送，流泪而返。

Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvāti yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā verañjāya nikkhamitvā mahāmaṇḍale cārikāya caraṇakāle gantabbaṃ buddhavīthi pahāya dubbhikkhadosena kilantaṃ bhikkhusaṅghaṃ ujunāva maggena gahetvā gantukāmo soreyyādīni anupagamma payāgapatiṭṭhānaṃ gantvā tattha gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Tena avasari tadavasari. Tatrāpi yathājjhāsayaṃ viharitvā vesāliṃ agamāsi. Tena vuttaṃ – ‘‘anupagamma soreyyaṃ…pe… vesāliyaṃ viharati mahāvane kūṭāgārasālāya’’nti.

其时，世尊在维兰迦(Verañjā)随意乐安住后，便离开维兰迦。于大区域游行时，为顾及因饥荒之过而疲惫的比丘僧团，世尊舍弃应行之佛道，欲取直道而行。故未经索瑞亚(Soreyya)等地，而至帕亚咖(Payāga)渡口，于彼处渡过恒河，由此抵达波罗奈(Bārāṇasī)。于彼处亦随意乐安住后，前往毗舍离(Vesālī)。是故言：“未经索瑞亚……于毗舍离大林重阁讲堂安住。”

Buddhāciṇṇakathā niṭṭhitā.

佛所行事记，终。

Samantapāsādikāya vinayasaṃvaṇṇanāya

于名为《普端严》之律释义中

Verañjakaṇḍavaṇṇanā niṭṭhitā.

维兰迦品释义，终。

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

于此，关于《普端严》之所以为“普端严”者——

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

由其师承相传，由其开示因缘事之分别；由其远离他宗，亦由其自宗之清净。

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

由其文句之清净，由其词义，由其圣典之诠释次第；由其学处之决择，由其开示分别法之差别。

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

诸有智者善观察，于此不见任何不端严处；是故此论，诚为《普端严》。

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

此释义乃是为律藏而作，此律藏乃由善于调伏所化有情、哀愍世间之世间怙主所说。

Verañjakaṇḍavaṇṇanā niṭṭhitā.

维兰迦品释义终。

1. Pārājikakaṇḍaṃ

1. 波罗夷篇

1. Paṭhamapārājikaṃ

1. 第一波罗夷

Sudinnabhāṇavāravaṇṇanā

苏定那诵品释义

24. Ito [Pg.168] paraṃ tena kho pana samayena vesāliyā avidūretiādi yebhuyyena uttānatthaṃ. Tasmā anupadavaṇṇanaṃ pahāya yattha yattha vattabbaṃ atthi, taṃ tadeva vaṇṇayissāma. Kalandagāmoti kalandakā vuccanti kāḷakā, tesaṃ vasena laddhanāmo gāmo. Kalandaputtoti gāmavasena laddhanāmassa rājasammatassa cattālīsakoṭivibhavassa kalandaseṭṭhino putto. Yasmā pana tasmiṃ gāme aññepi kalandanāmakā manussā atthi, tasmā kalandaputtoti vatvā puna seṭṭhiputtoti vuttaṃ. Sambahulehīti bahukehi. Sahāyakehīti sukhadukkhāni saha āyanti upagacchantīti sahāyā, sahāyā eva sahāyakā, tehi sahāyakehi. Saddhinti ekato. Kenacideva karaṇīyenāti kenacideva bhaṇḍappayojanauddhārasāraṇādinā kiccena; kattikanakkhattakīḷākiccenātipi vadanti. Bhagavā hi kattikajuṇhapakkhe vesāliṃ sampāpuṇi. Kattikanakkhattakīḷā cettha uḷārā hoti. Tadatthaṃ gatoti veditabbo.

24. 此后，“尔时，世尊住毗舍离附近”等文句，其义大多明显。是故，我等将舍弃逐句释义，于处处有应说者，仅释义彼彼。于“迦兰陀村”（Kalandagāma）中，松鼠（kāḷakā）被称为“迦兰陀”（kalandakā），此村乃因彼等而得名。“迦兰陀子”（Kalandaputta）者，乃因村庄而得名、为王所许、拥有四千万财富之迦兰陀长者之子。然而，因于彼村亦有其他名为迦兰陀之人，是故，说了“迦兰陀子”后，复说“长者子”。“与众多”（sambahulehi）者，即与许多。“与友伴们”（sahāyakehi）者，共同趋向苦乐，故为“友伴”（sahāyā）；友伴即友伴（sahāyakā），与彼等友伴。“与……一起”（saddhiṃ）者，即一同。“因某一事务”（kenacideva karaṇīyena）者，即因某一货物之使用、借贷、催讨等事务；亦有说“因迦底迦月星宿节游戏之事务”。诚然，世尊于迦底迦月白分（kattikajuṇhapakkha）抵达毗舍离。且此地之迦底迦月星宿节甚为盛大。应知为彼事故而去。

Addasa khoti kathaṃ addasa? So kira nagarato bhuttapātarāsaṃ suddhuttarāsaṅgaṃ mālāgandhavilepanahatthaṃ buddhadassanatthaṃ dhammasavanatthañca nikkhamantaṃ mahājanaṃ disvā ‘‘kva gacchathā’’ti pucchi. ‘‘Buddhadassanatthaṃ dhammasavanatthañcā’’ti. Tena hi ‘‘ahampi gacchāmī’’ti gantvā catubbidhāya parisāya parivutaṃ brahmassarena dhammaṃ desentaṃ bhagavantaṃ addasa. Tena vuttaṃ – ‘‘addasa kho…pe… desenta’’nti. Disvānassāti disvāna assa. Etadahosīti pubbe katapuññatāya codiyamānassa bhabbakulaputtassa etaṃ ahosi. Kiṃ ahosi? Yaṃnūnāhampi dhammaṃ suṇeyyanti. Tattha yannūnāti parivitakkadassanametaṃ. Evaṃ kirassa parivitakko uppanno ‘‘yamayaṃ parisā ekaggacittā dhammaṃ suṇāti, aho vatāhampi taṃ suṇeyya’’nti.

“他看见了”（Addasa kho），是如何看见的呢？据说，他看见城里的大众用过早餐，穿着洁白的上衣（suddhuttarāsaṅgaṃ），手持花鬘、香、涂香（mālāgandhavilepanahatthaṃ），为见佛闻法而出城，便问道：“你们去哪里？”（kva gacchathā）答：“为见佛闻法。”（Buddhadassanatthaṃ dhammasavanatthañcā）于是他说：“那么我也去。”（ahampi gacchāmī）去到之后，他看见世尊（Bhagavantaṃ）为四众（catubbidhāya parisāya）所围绕，以梵音（brahmassarena）说法。因此经中说：“他看见了……说法。”（addasa kho…pe… desenta）“看见之后，他……”（Disvānassa）即“看见之后，对于他”。“生起此念”（Etadahosi）是说，对于这位因过去所作福德而受策励的具善根的良家子（bhabbakulaputtassa），生起了这个念头。生起了什么念头呢？“要是我也能听闻法就好了！”（Yaṃnūnāhampi dhammaṃ suṇeyya）。此中的“yannūna”（要是我能……就好了）是表示思量之词。据说他生起了这样的思量：“这大众一心专注地听闻法，啊，要是我也能听闻此法就好了！”

Atha kho sudinno kalandaputto yena sā parisāti idha kasmā ‘‘yena bhagavā’’ti avatvā ‘‘yena sā parisā’’ti vuttanti ce. Bhagavantañhi parivāretvā uḷāruḷārajanā mahatī parisā nisinnā, tatra na sakkā iminā pacchā āgatena bhagavantaṃ upasaṅkamitvā nisīdituṃ. Parisāya pana ekasmiṃ padese sakkāti so taṃ parisaṃyeva upasaṅkamanto. Tena vuttaṃ [Pg.169] – ‘‘atha kho sudinno kalandaputto yena sā parisā’’ti. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosīti na nisinnamattasseva ahosi, atha kho bhagavato sittayūpasaṃhitaṃ thokaṃ dhammakathaṃ sutvā; taṃ panassa yasmā ekamantaṃ nisinnasseva ahosi. Tena vuttaṃ – ‘‘ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosī’’ti. Kiṃ ahosīti? Yathā yathā khotiādi.

“那时，苏定那·迦兰陀子（Sudinno Kalandaputto）走向那会众处”（yena sā parisā）。此处为何不说“走向世尊”（yena bhagavā）而说“走向那会众处”呢？因为有众多尊贵之人围绕世尊而坐，会众甚多，此后来者无法趋近世尊而坐。但在会众的一隅尚能坐下，因此他便走向那会众。所以经中说：“那时，苏定那·迦兰陀子走向那会众处”。“坐于一旁的苏定那·迦兰陀子生起此念”，此念并非刚一坐下就生起的，而是在听闻了世尊一段与三学相应的法谈（sikkhāttayūpasaṃhitaṃ dhammakathaṃ）之后才生起的。然而，因为此念正是在他坐于一旁时生起的，所以经中说：“坐于一旁的苏定那·迦兰陀子生起此念”。生起了什么念头呢？生起了以“如是如是”（yathā yathā kho）等为首的念头。

Tatrāyaṃ saṅkhepakathā – ahaṃ kho yena yena ākārena bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena me upaparikkhato evaṃ hoti yadetaṃ sittayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi; tasmā pabbajjā ‘‘anagāriyā’’ti ñātabbā. Taṃ anagāriyaṃ pabbajjaṃ. Pabbajeyyanti paribbajeyyaṃ.

此为简说：我依世尊所说之法，以种种方式了知后，经我审察，此事如是：此三学所摄之梵行，为达最后心，哪怕一日，亦当无间断、完全圆满地行持；哪怕一日，亦当不为烦恼垢所染，完全清净地行持。当如磨砺之螺贝，如洗净之螺贝般行持。此梵行，对住于家中者而言，不易完全圆满……行持。我何不剃除须发，穿上以涩汁染成、适合梵行者之衣，离家而出，趣向无家生活而出家。于此，因对家有利之农耕、贸易等业，称为“家业”，而出家无此；是故，当知出家为“无家”。即趣向彼无家之出家。“我当出家”（pabbajeyyaṃ）即是“我当游行”（paribbajeyyaṃ）。

25. Aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkamīti sudinno avuṭṭhitāya parisāya na bhagavantaṃ pabbajjaṃ yāci. Kasmā? Tatrassa bahū ñātisālohitā mittāmaccā santi, te ‘‘‘tvaṃ mātāpitūnaṃ ekaputtako, na labbhā tayā pabbajitu’nti bāhāyampi gahetvā ākaḍḍheyyuṃ, tato pabbajjāya antarāyo bhavissatī’’ti saheva parisāya uṭṭhahitvā thokaṃ gantvā puna kenaci sarīrakiccalesena nivattitvā bhagavantaṃ upasaṅkamma pabbajjaṃ yāci. Tena vuttaṃ – ‘‘atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya…pe… pabbājetu maṃ bhagavā’’ti.

25. （此句意为：）会众刚散去时，苏定那前往世尊之处。苏定那没有在会众未散去时向世尊请求出家。为何？因为在会中有他的许多亲族血亲、朋友同伴，他们可能会说：“你是父母的独子，你不能出家。”甚至会抓住他的手臂将他拉走，这样出家就会有障碍。因此，他与会众一同起身，走了一小段路后，又借口有某种身体事务而返回，到世尊跟前请求出家。是故经中说：“当时，迦兰陀子苏定那于会众刚散去时……（至）……世尊，请让我出家。”

Bhagavā pana yasmā rāhulakumārassa pabbajitato pabhuti mātāpitūhi ananuññātaṃ puttaṃ na pabbājeti, tasmā naṃ pucchi – ‘‘anuññātosi pana tvaṃ sudinna mātāpitūhi…pe… pabbajjāyā’’ti.

然而，世尊自从罗睺罗童子出家以来，便不为父母未允许的儿子剃度，因此问他：“苏定那，你已为父母所允许……出家了吗？”

26. Ito [Pg.170] paraṃ pāṭhānusāreneva gantvā taṃ karaṇīyaṃ tīretvāti ettha evamattho veditabbo – dhuranikkhepeneva taṃ karaṇīyaṃ niṭṭhāpetvāti; na hi pabbajjāya tibbacchandassa bhaṇḍappayojanauddhārasāraṇādīsu vā nakkhattakīḷāyaṃ vā cittaṃ namati. Amma tātāti ettha pana ammāti mātaraṃ ālapati; tātāti pitaraṃ. Tvaṃ khosīti tvaṃ kho asi. Ekaputtakoti ekova puttako; añño te jeṭṭho vā kaniṭṭho vā natthi. Ettha ca ‘‘ekaputto’’ti vattabbe anukampāvasena ‘‘ekaputtako’’ti vuttaṃ. Piyoti pītijananako. Manāpoti manavaḍḍhanako. Sukhedhitoti sukhena edhito; sukhasaṃvaḍḍhitoti attho. Sukhaparihatoti sukhena parihato; jātakālato pabhuti dhātīhi aṅkato aṅkaṃ haritvā dhāriyamāno assakarathakādīhi bālakīḷanakehi kīḷamāno sādurasabhojanaṃ bhojiyamāno sukhena parihato.

26. 此后依经文次第而行，完成应作之事，应知其义为——放下重担，完成应作之事；因为对出家有强烈意愿的人，心不会转向器具的使用、偿还债务或星象游戏等事。“母亲，父亲”中，“母亲”是呼唤母亲；“父亲”是呼唤父亲。“你即是”就是“你正是”。“独一子”意为唯一的孩子；你没有其他的兄长或弟弟。此处本应说“一子”，但由于怜悯而说“独一子”。“可爱的”是能生起喜悦者。“可意的”是能增长心意者。“以乐养育”是以快乐养育；意为以快乐滋养。“以乐护持”是以快乐护持；从出生时起，就被乳母从一个怀抱换到另一个怀抱，玩弄马形、小车等儿童玩具，享用美味佳肴，始终被快乐护持。

Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsīti tvaṃ tāta sudinna kiñci appamattakampi kalabhāgaṃ dukkhassa na jānāsi; atha vā kiñci dukkhena nānubhosīti attho. Karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā; atha vā kiñci dukkhaṃ nassarasīti attho. Upayogatthe sāmivacanaṃ, saraṇatthe ca jānanā. Vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo. Taṃ sabbaṃ saddasatthānusārena ñātabbaṃ. Maraṇenapi mayaṃ te akāmakā vinā bhavissāmāti sacepi tava amhesu jīvamānesu maraṇaṃ bhaveyya, tena te maraṇenapi mayaṃ akāmakā anicchakā na attano ruciyā, vinā bhavissāma; tayā viyogaṃ vā pāpuṇissāmāti attho. Kiṃ pana mayaṃ tanti evaṃ sante kiṃ pana kiṃ nāma taṃ kāraṇaṃ yena mayaṃ taṃ jīvantaṃ anujānissāma; atha vā kiṃ pana mayaṃ tanti kena pana kāraṇena mayaṃ taṃ jīvantaṃ anujānissāmāti evamettha attho daṭṭhabbo.

“我儿苏定那，你对苦一无所知。”意思是我儿苏定那，你对苦连丝毫、一小部分都不知道；或者说，你未曾体验过任何苦。此中，属格用于具格义，而“知”用于体验义；又或者说，“你不忆念任何苦”，此中，属格用于业格义，而“知”用于忆念义。在这两种抉择中，当知前一词与后一词省略了相同的格位。这一切都应依声明论了知。“即使死亡，我们也会非自愿地与你分离。”意思是：假如在我们还活着时你便死去，那么因你的死亡，我们也会非自愿、不情愿、非己所愿地与你分离，即会与你别离。“我们凭什么要允许你？”意思是：既然如此，我们有什么理由要允许活着的你（出家）呢？又或者说，“我们凭什么要允许你？”意思是：我们凭什么理由要允许活着的你（出家）呢？我们绝不允许。——于此，当知其义如此。

27. Tatthevāti yattha naṃ ṭhitaṃ mātāpitaro nānujāniṃsu, tattheva ṭhāne. Anantarahitāyāti kenaci attharaṇena anatthatāya.

27. “就在那里”：即在父母不允许他站立的那个地方。“于无间隔处”：即未铺设任何铺垫物。

28. Paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ yathāsukhaṃ indriyāni cārehi sañcārehi; ito cito ca upanehīti vuttaṃ hoti. Atha vā paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā [Pg.171] tattha sahāyakehi saddhiṃ laḷa, upalaḷa, rama, kīḷassūtipi vuttaṃ hoti. Kāme paribhuñjantoti attano puttadārehi saddhiṃ bhoge bhuñjanto. Puññāni karontoti buddhañca dhammañca saṅghañca ārabbha dānappadānādīni sugatimaggasodhakāni kusalakammāni karonto. Tuṇhī ahosīti kathānuppabandhavicchedanatthaṃ nirālāpasallāpo ahosi. Athassa mātāpitaro tikkhattuṃ vatvā paṭivacanampi alabhamānā sahāyake pakkosāpetvā ‘‘esa vo sahāyako pabbajitukāmo, nivāretha na’’nti āhaṃsu. Tepi taṃ upasaṅkamitvā tikkhattuṃ avocuṃ, tesampi tuṇhī ahosi. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā…pe… tuṇhī ahosī’’ti.

28. “尽情享乐”(Paricārehi)是指，备办歌者、舞者、伎者等，在那里与朋友们一起随心所欲地驱使、游荡感官；也就是说，令感官驰逐于此彼。或者说，“尽情享乐”也指，备办歌者、舞者、伎者等，在那里与朋友们嬉戏、调笑、玩乐、游戏。“享受欲乐”(Kāme paribhuñjanto)是指与自己的妻儿一起享用财富。“广修福德”(Puññāni karonto)是指以佛、法、僧为对象，行布施等能净化善趣之道的善业。“默然不语”(Tuṇhī ahosi)是为了中断谈话而沉默无言。当时他的父母说了三次都得不到回应，就叫来他的朋友们说：“你们的朋友想出家，去阻止他吧！”那些朋友也去劝说了他三次，但他对他们也默然不语。因此经中说：“于是苏定那·迦兰陀子(Sudinna Kalandaputta)的朋友们……他默然不语。”

29. Athassa sahāyakānaṃ etadahosi – ‘‘sace ayaṃ pabbajjaṃ alabhamāno marissati na koci guṇo bhavissati. Pabbajitaṃ pana naṃ mātāpitaropi kālena kālaṃ passissanti. Mayampi passissāma. Pabbajjāpi ca nāmesā bhāriyā, divase divase mattikāpattaṃ gahetvā piṇḍāya caritabbaṃ. Ekaseyyaṃ ekabhattaṃ brahmacariyaṃ atidukkaraṃ. Ayañca sukhumālo nāgarikajātiyo, so taṃ carituṃ asakkonto puna idheva āgamissati. Handassa mātāpitaro anujānāpessāmā’’ti. Te tathā akaṃsu. Mātāpitaropi naṃ anujāniṃsu. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro…pe… anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti.

29. 那时，他的朋友们这样想：“如果此人得不到出家而死，将一无所获。若是他出家了，父母还能时常看到他，我们也能看到他。况且，这出家生活是沉重的，每天要拿着瓦钵去乞食，独卧、独食，梵行生活极其困难。而他是个娇生惯养的城里人，如果他做不来，还是会回到这里来。好了，让我们去说服他的父母同意吧！”他们便那样做了。他的父母也同意了。因此经中说：“于是苏定那·迦兰陀子的朋友们去到苏定那·迦兰陀子的父母那里……‘你已被父母允许，从在家生活进入非在家生活而出家。’”

30. Haṭṭhoti tuṭṭho. Udaggoti pītivasena abbhunnatakāyacitto. Katipāhanti katipayāni divasāni. Balaṃ gāhetvāti sappāyabhojanāni bhuñjanto, ucchādananhāpanādīhi ca kāyaṃ pariharanto, kāyabalaṃ janetvā mātāpitaro vanditvā assumukhaṃ ñātiparivaṭṭaṃ pahāya yena bhagavā tenupasaṅkami…pe… pabbājetu maṃ bhante bhagavāti. Bhagavā samīpe ṭhitaṃ aññataraṃ piṇḍacārikaṃ bhikkhuṃ āmantesi – ‘‘tena hi bhikkhu sudinnaṃ pabbājehi ceva upasampādehi cā’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato paṭissuṇitvā sudinnaṃ kalandaputtaṃ jinadattiyaṃ saddhivihārikaṃ laddhā pabbājesi ceva upasampādesi ca. Tena vuttaṃ – ‘‘alattha kho [Pg.172] sudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada’’nti.

30. “‘欢喜’即是喜悦。‘昂扬’即是因喜悦而身心振奋。‘数日’即是若干天。‘恢复体力后’是指通过食用适宜的食物，以及涂油、沐浴等来保养身体，从而增强体力后，他顶礼父母，舍离泪流满面的亲族，去到世尊那里……（中略）……请求说：‘尊者，请世尊令我出家！’世尊对站在附近的一位行乞的比丘说：‘那么，比丘，你来为苏定那出家，并为他授具足戒。’‘好的，尊者。’那位比丘回答世尊后，得到苏定那·迦兰陀子为佛所赐的弟子，为他出家并为他授具足戒。因此（经中）说：‘苏定那·迦兰陀子在世尊座下获得了出家，获得了具足戒。’”

Ettha pana ṭhatvā sabbaaṭṭhakathāsu pabbajjā ca upasampadā ca kathitā. Mayaṃ pana yathāṭhitapāḷivaseneva khandhake kathayissāma. Na kevalañcetaṃ, aññampi yaṃ khandhake vā parivāre vā kathetabbaṃ aṭṭhakathācariyehi vibhaṅgekathitaṃ, taṃ sabbaṃ tattha tattheva kathayissāma. Evañhi kathiyamāne pāḷikkameneva vaṇṇanā katā hoti. Tato tena tena vinicchayena atthikānaṃ pāḷikkameneva imaṃ vinayasaṃvaṇṇanaṃ oloketvā so so vinicchayo suviññeyyo bhavissatīti.

在此，所有义注都已论述了出家和受具足戒。而我们将只按照既有的巴利原文，在《犍度》中进行论述。不仅如此，凡是应在《犍度》或《附随》中论述，但义注师们已在《经分别》中论述过的内容，我们都将在其各自相应之处进行论述。如此论述，此释义便是依巴利圣典的次第而作。因此，寻求各个决断者，只需依巴利圣典的次第来查阅这部《律疏》，就能轻易地理解那些决断。

Acirūpasampannoti aciraṃ upasampanno hutvā; upasampadato nacirakāleyevāti vuttaṃ hoti. Evarūpeti evaṃvidhe evaṃjātike. Dhutaguṇeti kilesaniddhunanake guṇe. Samādāya vattatīti samādiyitvā gaṇhitvā vattati carati viharati. Āraññiko hotīti gāmantasenāsanaṃ paṭikkhipitvā āraññikadhutaṅgavasena araññavāsiko hoti. Piṇḍapātikoti atirekalābhapaṭikkhepena cuddasa bhattāni paṭikkhipitvā piṇḍapātikadhutaṅgavasena piṇḍapātiko hoti. Paṃsukūlikoti gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikadhutaṅgavasena paṃsukūliko hoti. Sapadānacārikoti loluppacāraṃ paṭikkhipitvā sapadānacārikadhutaṅgavasena sapadānacāriko hoti; gharapaṭipāṭiyā bhikkhāya pavisati. Vajjigāmanti vajjīnaṃ gāmaṃ vajjīsu vā gāmaṃ.

新受具足戒者，即新近受具足戒；也就是说，从受具足戒之时起，为时不久。如此，即如此种类、如此类别。头陀德，即能抖落烦恼的诸功德。受持而行，即受取、执取后而行、而动、而住。是阿兰若住者，即拒绝村边的住所，以阿兰若头陀支的方式成为森林中居住者。是常乞食者，即拒绝额外的利养与十四种食物，以常乞食头陀支的方式成为常乞食者。是粪扫衣者，即拒绝居士衣，以粪扫衣头陀支的方式成为粪扫衣者。是次第乞食者，即舍离了贪求行，以次第乞食头陀支的方式成为次第乞食者；即为了乞食而按房屋顺序进入。跋耆村，即跋耆人之村，或在跋耆国中之村。

Aḍḍhā mahaddhanātiādīsu upabhogaparibhogūpakaraṇamahantatāya aḍḍhā; ye hi tesaṃ upabhogā yāni ca upabhogūpakaraṇāni, tāni mahantāni bahulāni sārakānīti vuttaṃ hoti. Nidhetvā ṭhapitadhanamahantatāya mahaddhanā. Mahābhogāti divasaparibbayasaṅkhātabhogamahantatāya mahābhogā. Aññehi upabhogehi jātarūparajatasseva pahūtatāya pahūtajātarūparajatā. Alaṅkārabhūtassa vittūpakaraṇassa pītipāmojjakaraṇassa pahūtatāya pahūtavittūpakaraṇā. Vohāravasena parivattentassa dhanadhaññassa pahūtatāya pahūtadhanadhaññāti veditabbā.

于“富裕、大富”等词中，富裕，是因其消费、受用、用具之巨大；也就是说，他们的消费品和用具是巨大、众多且有价值的。大富，是因其埋藏积蓄的财富巨大。大享用，是因其每日开销所计的享用巨大。多金银，是因其金银尤为丰饶。多资具，是因其作为装饰、能引生喜悦欢欣的财产用具众多。多钱谷，当知是因其用于交易流转的钱财谷物众多。

Senāsanaṃ [Pg.173] saṃsāmetvāti senāsanaṃ paṭisāmetvā; yathā na vinassati tathā naṃ suṭṭhu ṭhapetvāti attho. Saṭṭhimatte thālipāketi gaṇanaparicchedato saṭṭhithālipāke. Ekameko cettha thālipāko dasannaṃ bhikkhūnaṃ bhattaṃ gaṇhāti. Taṃ sabbampi channaṃ bhikkhusatānaṃ bhattaṃ hoti. Bhattābhihāraṃ abhihariṃsūti ettha abhiharīyatīti abhihāro. Kiṃ abhiharīyati? Bhattaṃ. Bhattameva abhihāro bhattābhihāro, taṃ bhattābhihāraṃ. Abhihariṃsūti abhimukhā hariṃsu. Tassa santikaṃ gahetvā āgamaṃsūti attho. Etassa kiṃ pamāṇanti? Saṭṭhi thālipākā. Tena vuttaṃ – ‘‘saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsū’’ti. Bhikkhūnaṃ vissajjetvāti sayaṃ ukkaṭṭhapiṇḍapātikattā sapadānacāraṃ caritukāmo bhikkhūnaṃ paribhogatthāya pariccajitvā datvā. Ayaṃ hi āyasmā ‘‘bhikkhū ca lābhaṃ lacchanti ahañca piṇḍakena na kilamissāmī’’ti etadatthameva āgato. Tasmā attano āgamanānurūpaṃ karonto bhikkhūnaṃ vissajjetvā sayaṃ piṇḍāya pāvisi.

“收拾好住处后”是指整理好住处；意思是妥善放置，以免其毁坏。“六十份锅饭”是指数量上限定为六十份锅饭。其中每一份锅饭够十位比丘食用，全部总共是六百位比丘的饭食。在“送上饭食”一句中，“所送上”（abhihāro）是因为被送上（abhiharīyati）。送上什么？饭食。饭食即是所送上之物，即“饭食”（bhattābhihāro），送上那饭食。“送上”（abhihariṃsu）是指面对着送去，意思是拿到他面前来。这数量是多少？六十份锅饭。因此说：“送上六十份锅饭的饭食。”“施予诸比丘后”是指因为自己是严格的常乞食者，想要行次第乞食，所以为了让诸比丘受用而舍弃、布施。这位具寿正是为此而来，心想：“比丘们将获得利养，而我也不会因乞食而劳累。”因此，他做了符合自己来意的事，施予诸比丘后，自己入村乞食。

31. Ñātidāsīti ñātakānaṃ dāsī. Ābhidosikanti pārivāsikaṃ ekarattātikkantaṃ pūtibhūtaṃ. Tatrāyaṃ padattho – pūtibhāvadosena abhibhūtoti abhidoso, abhidosova ābhidosiko, ekarattātikkantassa vā nāmasaññā esā, yadidaṃ ābhidosikoti, taṃ ābhidosikaṃ. Kummāsanti yavakummāsaṃ. Chaḍḍetukāmā hotīti yasmā antamaso dāsakammakarānampi gorūpānampi aparibhogāraho, tasmā taṃ kacavaraṃ viya bahi chaḍḍetukāmā hoti. Sacetanti sace etaṃ. Bhaginīti ariyavohārena ñātidāsiṃ ālapati. Chaḍḍanīyadhammanti chaḍḍetabbasabhāvaṃ. Idaṃ vuttaṃ hoti – ‘‘bhagini, etaṃ sace bahi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, taṃ idha me patte ākirā’’ti.

31. “‘亲族婢女’（Ñātidāsī）是指亲戚家的女仆。‘隔夜食’（Ābhidosika）是指隔了一夜而腐坏的食物。此处的词义是：因腐坏之过患所胜，故为‘过患’（abhidoso），‘过患’即是‘隔夜食’（ābhidosiko）；或者，这是隔了一夜的食物的名称，即所谓的‘隔夜食’，那就是指隔夜食。‘麦粥’（Kummāsa）是指大麦粥。‘想丢弃’是指因为它甚至不配给奴仆、雇工或牛只食用，所以想把它当作垃圾一样丢到外面去。‘如果此物’（Sacetaṃ）即是‘如果这个’（sace etaṃ）。‘贤妹’（Bhagini）是以圣者的称呼来称呼亲族婢女。‘当弃之物’（Chaḍḍanīyadhamma）是指有应被丢弃性质的东西。这里是说：‘贤妹，如果此物是当弃之物，是无人所属之物，就请倒进我此处的钵里。’”

Kiṃ pana evaṃ vattuṃ labbhati, viññatti vā payuttavācā vā na hotīti? Na hoti. Kasmā? Nissaṭṭhapariggahattā. Yañhi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, yattha sāmikā anālayā honti, taṃ sabbaṃ ‘‘detha āharatha idha ākirathā’’ti vattuṃ vaṭṭati. Tathā hi aggaariyavaṃsiko āyasmā raṭṭhapālopi ‘‘chaḍḍanīyadhammaṃ kummāsaṃ idha me patte ākirā’’ti (ma. ni. 2.299) avaca. Tasmā yaṃ evarūpaṃ chaḍḍanīyadhammaṃ aññaṃ vā apariggahitaṃ vanamūlaphalabhesajjādikaṃ taṃ sabbaṃ yathāsukhaṃ āharāpetvā paribhuñjitabbaṃ, na kukkuccāyitabbaṃ. Hatthānanti [Pg.174] bhikkhāggahaṇatthaṃ pattaṃ upanāmayato maṇibandhato pabhuti dvinnampi hatthānaṃ. Pādānanti nivāsanantato paṭṭhāya dvinnampi pādānaṃ. Sarassāti ‘‘sacetaṃ bhaginī’’ti vācaṃ nicchārayato sarassa ca. Nimittaṃ aggahesīti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Sudinno hi bhagavato dvādasame vasse pabbajito vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho sayaṃ pabbajjāya aṭṭhavassiko hutvā; tena naṃ sā ñātidāsī disvāva na sañjāni, nimittaṃ pana aggahesīti.

再者，这难道不是请求或与物品相关的言语吗？不是。为什么？因为是已舍弃所有权之物。凡是应舍弃、已舍弃所有权的，其主人已无执著，对这一切都可以说：“给我，拿来，倒在这里。”诚然，圣族第一的具寿护国也曾说：“请将这应舍弃的麦粥倒在我的钵里。”因此，凡是这类应舍弃之物，或其他无主之物，如森林中的根、果、药等，都可以随意地叫人拿来受用，不应有顾虑。“双手”是指为了接受施食而递上钵时，从手腕开始的双手。“双脚”是指从下裙边缘开始的双脚。“声音”是指发出“贤妹，若是你……”等话语的声音。“记住了特征”是指她记住了、辨认出、识别了他作为在家人时曾留意过的样貌。须知，苏定那在世尊的第十二年出家，在第二十年，当他自己已出家八年时，进入亲戚家乞食；因此那位亲戚家的女仆一见到他并没有认出来，只是记住了他的特征。

Sudinnassa mātaraṃ etadavocāti atigarunā pabbajjūpagatena sāmiputtena saddhiṃ ‘‘tvaṃ nu kho me, bhante, ayyo sudinno’’tiādivacanaṃ vattuṃ avisahantī vegena gharaṃ pavisitvā sudinnassa mātaraṃ etaṃ avoca. Yaggheti ārocanatthe nipāto. Sace je saccanti ettha jeti ālapane nipāto. Evañhi tasmiṃ dese dāsijanaṃ ālapanti, tasmā ‘‘tvaṃ, bhoti dāsi, sace saccaṃ bhaṇasī’’ti evamettha attho daṭṭhabbo.

“对苏定那的母亲说了这些”是指：她不敢与已出家、极其可敬的主人之子说出“尊者，您真的是我的主人苏定那吗？”等话语，便急速跑进屋里，对苏定那的母亲说了这些。“Yagghe”是用于告知的助词。在“Sace je saccam”中，“je”是用于称呼的助词。须知，在那个地方，人们就是这样称呼女仆的，因此这里的意思应被理解为“你这婢女，如果你说的是真话”。

32. Aññataraṃ kuṭṭamūlanti tasmiṃ kira dese dānapatīnaṃ gharesu sālā honti, āsanāni cettha paññattāni honti, upaṭṭhāpitaṃ udakakañjiyaṃ; tattha pabbajitā piṇḍāya caritvā nisīditvā bhuñjanti. Sace icchanti, dānapatīnampi santakaṃ gaṇhanti. Tasmā tampi aññatarassa kulassa īdisāya sālāya aññataraṃ kuṭṭamūlanti veditabbaṃ. Na hi pabbajitā kapaṇamanussā viya asāruppe ṭhāne nisīditvā bhuñjantīti.

32. “某处墙角”——据说在那个地方，施主的家中都有厅堂，那里摆放着座位，预备着水和米粥；出家人托钵乞食后，会在那里坐下用餐。如果他们愿意，也可以拿取施主家的物品。因此，应当知道这也是某户人家这种厅堂的某个墙角。因为出家人不会像贫困之人一样在不适宜之处坐着用餐。

Atthi nāma tātāti ettha atthīti vijjamānatthe; nāmāti pucchanatthe maññanatthe ca nipāto. Idañhi vuttaṃ hoti – ‘‘atthi nu kho, tāta sudinna, amhākaṃ dhanaṃ, na mayaṃ niddhanāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi nu kho, tāta sudinna, amhākaṃ jīvitaṃ, na mayaṃ matāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi maññe, tāta sudinna, tava abbhantare sāsanaṃ nissāya paṭiladdho [Pg.175] samaṇaguṇo, yaṃ tvaṃ subhojanarasasaṃvaḍḍhitopi imaṃ jigucchaneyyaṃ ābhidosikaṃ kummāsaṃ amatamiva nibbikāro paribhuñjissasī’’ti.

“难道，孩子”——此中“atthi”（有）是存在之义；“nāma”（竟然）是用于疑问和推测的助词。这里是这样说的：‘苏定那(Sudinna)，孩子，我们是有财产的，不应被称为穷人，而你竟要坐在此处吃这隔夜的酸粥’；同样地：‘苏定那，孩子，我们是活着的，不应被称为死人，而你竟要坐在此处吃这隔夜的酸粥’；还有：‘苏定那，孩子，我想你在阿邦答勒(abbhantara)中已有依靠教法获得的沙门品德，所以即使你曾被美味佳肴滋养，如今也能像享用甘露一般，毫无厌恶地吃这令人厌恶的隔夜酸粥’。

So pana gahapati dukkhābhitunnatāya etamatthaṃ paripuṇṇaṃ katvā vattumasakkonto ‘‘atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasī’’ti ettakameva avoca. Akkharacintakā panettha imaṃ lakkhaṇaṃ vadanti – anokappanāmarisanatthavasena etaṃ atthināmasadde upapade ‘‘paribhuñjissasī’’ti anāgatavacanaṃ kataṃ. Tassāyamattho – atthi nāma…pe… paribhuñjissasi, idaṃ paccakkhampi ahaṃ na saddahāmi na marisayāmīti. Tatāyaṃ ābhidosikoti tato tava gehato ayaṃ ābhidosiko kummāso laddhoti attho. Tatoyantipi pāṭho. Tadāyantipi paṭhanti, taṃ na sundaraṃ. Yena sakapitu nivesananti yena sakassa pitu attano pitu nivesananti attho; thero pitari pemeneva subbaco hutvā agamāsi. Adhivāsesīti thero ukkaṭṭhapiṇḍapātikopi samāno ‘‘sace ekabhattampi na gahessāmi, ativiya nesaṃ domanassaṃ bhavissatī’’ti ñātīnaṃ anukampāya adhivāsesi.

然而那位家主因极度痛苦而无法完整地表达此意，只能说到：“难道，孩子苏定那，你竟然要吃这隔夜的酸粥！” 这里的语法学家指出此特征：为了表达不信和无法容忍之意，在“atthi nāma”（难道）之后，使用了未来时态的“paribhuñjissasi”（将要食用）。其含义是：难道……你竟要食用，这件事我亲眼所见也无法相信、无法容忍。“Tatāyaṃ ābhidosiko”的意思是“这隔夜的酸粥是从你家得来的”。也有读作“Tatoyanti”的。也有读作“Tadāyanti”的，但这不好。“Yena sakapitu nivesanaṃ”（前往其父的住所）的意思是“前往自己的父亲，即生父的住所”；长老正是出于对父亲的爱而顺从地前往。“他应允了”(adhivāsesi)是说：长老虽然是行严格乞食者(ukkaṭṭhapiṇḍapātiko)，但出于对亲属的怜悯而应允，心想：“如果我连一顿饭都不接受，他们将会非常忧伤。”

33. Opuñjāpetvāti upalimpāpetvā. Ekaṃ hiraññassāti ettha hiraññanti kahāpaṇo veditabbo. Purisoti nātidīgho nātirasso majjhimappamāṇo veditabbo. Tirokaraṇīyanti karaṇatthe bhummaṃ; sāṇipākārena parikkhipitvāti attho. Atha vā tiro karonti etenāti tirokaraṇīyaṃ, taṃ parikkhipitvā; samantato katvāti attho. Tena hīti yasmā ajja sudinno āgamissati tena kāraṇena. Hi iti padapūraṇamatte nipāto. Tenāti ayampi vā uyyojanatthe nipātoyeva.

33. “令其堆积”(Opuñjāpetvā)即令其涂敷(upalimpāpetvā)。对于“一金”(ekaṃ hiraññassa)而言：此中“金”(hirañña)应被理解为钱币(kahāpaṇa)。“男子”(puriso)指不高不矮、身材适中的人。“遮蔽之物”(tirokaraṇīyaṃ)：此为用于工具义的处格；意思是“用麻布围幕围起来”。或者，“用它来遮蔽”(tiro karonti etena)，故为“遮蔽之物”(tirokaraṇīyaṃ)，即把它围起来；意思是“在四周围起来”。“Tena hi”（那么）是说：“因为今天苏定那将会到来，为此原因”。“Hi”只是一个填补音节的助词。“Tena”（那么）这也可以是用于催促的助词。

34. Pubbaṇhasamayanti ettha kiñcāpi pāḷiyaṃ kālārocanaṃ na vuttaṃ, atha kho ārociteyeva kāle agamāsīti veditabbo. Idaṃ te tātāti dve puñje dassento āha. Mātūti janettiyā. Mattikanti mātito āgataṃ; idaṃ te mātāmahiyā mātu imaṃ gehaṃ āgacchantiyā dinnadhananti attho. Itthikāya itthidhananti hīḷento āha[Pg.176]. Itthikāya nāma itthiparibhogānaṃyeva nhānacuṇṇādīnaṃ atthāya laddhaṃ dhanaṃ kittakaṃ bhaveyya. Tassāpi tāva parimāṇaṃ passa. Atha vā idaṃ te tāta sudinna mātu dhanaṃ, tañca kho mattikaṃ, na mayā dinnaṃ, tava mātuyeva santakanti vuttaṃ hoti. Taṃ panetaṃ na kasiyā na vaṇijjāya sambhūtaṃ, apica kho itthikāya itthidhanaṃ. Yaṃ itthikāya ñātikulato sāmikakulaṃ gacchantiyā laddhabbaṃ nhānacuṇṇādīnaṃ atthāya itthidhanaṃ, taṃ tāva ettakanti evamettha attho daṭṭhabbo.

34. “上午时”：于此，虽然巴利文中未说宣告时间，但应知他是在时间被宣告后才前去。他指着两堆财物说：“孩子，这是你的。”“母亲的”即生母的。“母系的”即来自母亲的；其义为：“这是你外祖母在你母亲来到此家时所给的财产。”他轻蔑地说：“女人的女人财。”所谓女人的女人财，是为了沐浴粉等女性用品而得到的钱，能有多少呢？且看它的数量吧。或者说：“孩子苏定那，这是你母亲的财产，而且是母系的，不是我给的，是你母亲自己的。”这财产既非由耕种也非由经商而来，确实是女人的女人财。女人从娘家到夫家时，为沐浴粉等物所应得的女人财，就只有这么多。于此应如是理解其义。

Aññaṃ pettikaṃ aññaṃ pitāmahanti yaṃ pana te pitu ca pitāmahānañca santakaṃ, taṃ aññaṃyeva. Nihitañca payuttañca ativiya bahu; ettha ca pitāmahanti taddhitalopaṃ katvā veditabbaṃ. Petāmahanti vā pāṭho. Labbhā tāta sudinna hīnāyāvattitvāti tāta, sudinna, uttamaṃ ariyaddhajaṃ pabbajitaliṅgaṃ pahāya hīnāya gihibhāvāya āvattitvā labbhā bhogā bhuñjituṃ, nālabbhā bhuñjituṃ, na tvaṃ rājabhīto pabbajito, na iṇāyikehi palibuddho hutvāti. Tāta na ussahāmīti ettha pana tātāti vacanaṃ gehasitapemena āha, na samaṇatejena. Na ussahāmīti na sakkomi. Na visahāmīti nappahomi, na samatthomhi.

“父产是另一回事，祖产又是另一回事”是说：而属于你父亲和祖父的财产，那是另外的。埋藏的和贷出的都非常多；于此，pitāmahaṃ（祖产）应被理解为省略了派生词尾。或有读作petāmahaṃ（曾祖产）。“孩子苏定那，可以还俗”是说：孩子苏定那，舍弃最上的圣者之幢、出家之相，还俗到低劣的在家状态，财富是可以享用的，并非不可享用。你不是因畏惧国王而出家，也不是被债主所困而出家。“父亲，我做不到”：于此，说“父亲”一词是出于在家的爱恋，而非沙门的威力。“我做不到”即我不能。“我无法胜任”即我办不到，我没能力。

‘‘Vadeyyāma kho taṃ gahapatī’’ti idaṃ pana vacanaṃ samaṇatejenāha. Nātikaḍḍheyyāsīti yaṃ te mayi pemaṃ patiṭṭhitaṃ, taṃ kodhavasena na atikaḍḍheyyāsi; sace na kujjheyyāsīti vuttaṃ hoti. Tato seṭṭhi ‘‘putto me saṅgahaṃ maññe kattukāmo’’ti udaggacitto āha – ‘‘vadehi tāta sudinnā’’ti. Tenahīti uyyojanatthe vibhattipatirūpako nipāto. Tatonidānanti taṃnidānaṃ taṃhetukanti paccattavacanassa to-ādeso veditabbo; samāse cassa lopābhāvo. Bhayaṃ vāti ‘‘kinti me bhoge neva rājāno hareyyu’’ntiādinā nayena vuttaṃ rājādibhayaṃ; cittutrāsoti attho. Chambhitattanti rājūhi vā corehi vā ‘‘dhanaṃ dehī’’ti kammakāraṇaṃ kāriyamānassa kāyiñjanaṃ kāyakampo hadayamaṃsacalanaṃ. Lomahaṃsoti uppanne bhaye lomānaṃ haṃsanaṃ uddhaggabhāvo. Ārakkhoti anto ca bahi ca rattiñca divā ca ārakkhaṇaṃ.

“家主，我们可以告诉你。”这句话是带着沙门的威力说的。“不要过度拉扯”是说：你对我所怀的爱，不要因愤怒而过度拉扯；也就是说“请不要生气”。于是长者心生欢喜，想道：“我儿大概是想作摄益了”，便说：“说吧，孩子苏定那。”“Tenahi”（那么）是用于催促、在形式上如同格变化的助词。“Tatonidānam”（以此为因）即“taṃnidānaṃ”、“taṃhetukam”（以彼为因）。应知此中“-to”是主格的替代形式；且在复合词中它不被省略。“或有怖畏”是说：如“国王等如何才不会夺走我的财富”等，由国王等引起的怖畏；意思是心的惊恐。“战栗”是指被国王或盗贼命令“交出钱财”而遭受折磨时的身体颤抖、身体摇动、心肌跳动。“毫毛竖立”是指怖畏生起时，体毛竖立、耸起的状态。“守护”是指在内、在外、在夜、在日的守护。

35. Tena hi vadhūti seṭṭhi gahapati dhanaṃ dassetvā puttaṃ attanā gihibhāvatthāya palobhetuṃ asakkonto ‘‘mātugāmasadisaṃ dāni purisānaṃ [Pg.177] bandhanaṃ natthī’’ti maññitvā tassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi vadhū’’ti. Purāṇadutiyikanti purāṇaṃ dutiyikaṃ pubbe gihikāle dutiyikaṃ, gehasitasukhupabhogasahāyikaṃ bhūtapubbabhariyanti attho. Tena hīti yena kāraṇena mātugāmasadisaṃ bandhanaṃ natthi. Pādesu gahetvāti pāde gahetvā; upayogatthe bhummavacanaṃ, pādesu vā taṃ gahetvā. ‘‘Kīdisā nāma tā ayyaputta accharāyo’’ti kasmā evamāha? Tadā kira sambahule khattiyakumārepi brāhmaṇakumārepi seṭṭhiputtepi mahāsampattiyo pahāya pabbajante disvā pabbajjāguṇaṃ ajānantā kathaṃ samuṭṭhāpenti – ‘‘kasmā ete pabbajantī’’ti. Athaññe vadanti – ‘‘devaccharānaṃ devanāṭakānaṃ kāraṇā’’ti. Sā kathā vitthārikā ahosi. Taṃ gahetvā ayaṃ evamāhāti. Thero taṃ paṭikkhipanto na kho ahaṃ bhaginīti āha. Samudācaratīti voharati vadeti. Tattheva mucchitā papatāti naṃ bhaginivādena samudācarantaṃ disvā ‘‘anatthiko dāni mayā ayaṃ yo maṃ pajāpatiṃ samānaṃ attanā saddhiṃ ekamātukucchiyā sayitadārikaṃ viya maññatī’’ti samuppannabalavasokā hutvā tasmiṃyeva padese mucchitā papatā; patitāti attho.

35. “那么，儿媳”：长者居士在展示财富后，无法以在家生活来引诱儿子，心想：“对男人而言，没有什么束缚能像女人一样了。”于是他叫来儿子以前的妻子，说：“那么，儿媳。”“以前的妻子”（purāṇadutiyikanti）是指以前的、在俗家时的妻子，曾共享家庭生活之乐的伴侣，即过去妻子的意思。“那么”（tena hīti）是因为没有什么束缚能像女人一样。“握住双脚”（pādesu gahetvāti）即抓住双脚；此处处格作宾格用，或是在他的双脚上抓住他。“尊者，那些天女究竟是什么样子的？”她为何这么说？据说，当时许多刹帝利子、婆罗门子和长者子都舍弃巨大财富而出家。那些不了解出家功德的人看见了，便议论道：“他们为何出家？”另一些人说：“是为了天女和天界舞女。”这个说法流传开来。她便根据这个说法如此说道。长老拒绝她，说道：“姐妹，不是那样的。”“称呼”（samudācaratīti）即交谈、说话。“她就在那里昏倒了”：她看到他以“姐妹”来称呼自己，心想：“他现在不需要我了，竟然把我这个妻子看作像是同母所生的妹妹一样。”于是强烈的悲伤生起，就在那个地方昏倒了；即倒下的意思。

Mā no viheṭhayitthāti mā amhe dhanaṃ dassetvā mātugāmañca uyyojetvā viheṭhayittha; vihesā hesā pabbajitānanti. Tena hi tāta sudinna bījakampi dehīti ettha tena hīti abhiratiyaṃ uyyojeti. Sace tvaṃ abhirato brahmacariyaṃ carasi, caritvā ākāse nisīditvā parinibbāyitā hohi, amhākaṃ pana kulavaṃsabījakaṃ ekaṃ puttaṃ dehi. Mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesunti mayañhi licchavīnaṃ gaṇarājūnaṃ rajje vasāma, te te pituno accayena imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhavaṃ aputtakaṃ kuladhanarakkhakena puttena virahitaṃ attano rājantepuraṃ atiharāpeyyunti, taṃ te mā atiharāpesuṃ, mā atiharāpentūti.

“莫逼恼我等”：莫以展示财富及派遣女人而逼恼我等；此实为于出家者之逼恼。“然则，子苏定那，亦请给予后嗣”：此中“然则”是劝请其行淫欲事。汝若乐于行梵行，行已，可于空中而坐，得般涅槃，然请为我等留一延续家族之子嗣。“莫令离车人夺我等无子之财产”：我等实居于离车人众王之国，彼等于汝父命终后，将以我等无守护家财之子，而将此巨大财产、我等无子之财富，运入其王宫内。是故，莫令彼等夺取，莫令彼等夺取。

Etaṃ kho me, amma, sakkā kātunti kasmā evamāha? So kira cintesi – ‘‘etesaṃ sāpateyyassa ahameva sāmī, añño natthi. Te maṃ sāpateyyarakkhaṇatthāya niccaṃ anubandhissanti; tenāhaṃ na lacchāmi appossukko samaṇadhammaṃ kātuṃ, puttakaṃ pana labhitvā oramissanti, tato [Pg.178] ahaṃ yathāsukhaṃ samaṇadhammaṃ karissāmī’’ti imaṃ nayaṃ passanto evamāhāti.

“母，此事我能作”：缘何作是说？据说彼思惟：“‘于此等财产，唯我为所有主，无有他人。彼等为守护财产故，将恒常随逐于我；以是之故，我不得无忧虑而作沙门法。然得子已，彼等则将止息，尔时，我当得随意作沙门法。’彼见此理，故作是说。”

36. Pupphanti utukāle uppannalohitassa nāmaṃ. Mātugāmassa hi utukāle gabbhapatiṭṭhānaṭṭhāne lohitavaṇṇā piḷakā saṇṭhahitvā satta divasāni vaḍḍhitvā bhijjanti, tato lohitaṃ paggharati, tassetaṃ nāmaṃ ‘‘puppha’’nti. Taṃ pana yāva balavaṃ hoti bahu paggharati, tāva dinnāpi paṭisandhi na tiṭṭhati, doseneva saddhiṃ paggharati; dose pana paggharite suddhe vatthumhi dinnā paṭisandhi khippaṃ patiṭṭhāti. Pupphaṃsā uppajjīti pupphaṃ assā uppajji; akāralopena sandhi purāṇadutiyikāya bāhāyaṃ gahetvāti purāṇadutiyikāya yā bāhā, tatra naṃ gahetvāti attho.

36. “花”（puppha），是于时节生起之血的名称。女人于时节，在胎所住处，有赤色血疱形成，经七日增长而破，血自此流出，此即名为“花”。然此血势强流多之时，虽授以结生，亦不得住，与过患俱流出；然过患流尽，胎所清净时，所授结生，即得速住。“pupphaṃsā uppajji”是“pupphaṃ assā uppajji”（其花已生）之‘a’音省略连声。“purāṇadutiyikāya bāhāyaṃ gahetvā”（执前妻之臂）者，义谓：于前妻之臂，执持于彼。

Apaññatte sikkhāpadeti paṭhamapārājikasikkhāpade aṭṭhapite. Bhagavato kira paṭhamabodhiyaṃ vīsati vassāni bhikkhū cittaṃ ārādhayiṃsu, na evarūpaṃ ajjhācāramakaṃsu. Taṃ sandhāyeva idaṃ suttamāha – ‘‘ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ citta’’nti (ma. ni. 1.225). Atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā saṅghādisesaṃ vā na paññapesi. Tasmiṃ tasmiṃ pana vatthusmiṃ avasese pañca khuddakāpattikkhandhe eva paññapesi. Tena vuttaṃ – ‘‘apaññatte sikkhāpade’’ti.

“在学处未制定时”(apaññatte sikkhāpade)：即在第一波罗夷(pārājika)学处尚未设立时。据说，在世尊(bhagavā)初成觉后的二十年里，比丘们都能令其心悦，未曾犯下如此的过失。正是针对此事，世尊说了如下经文：“诸比丘，曾有一时，比丘们确实令我心悦。”（《中部》1.225）当时，世尊因未见到过失，故未制定波罗夷或僧残(saṅghādisesa)。而是在那些个别的事件(vatthu)中，只制定了其余五种微小罪蕴。因此说：“在学处未制定时”。

Anādīnavadassoti yaṃ bhagavā idāni sikkhāpadaṃ paññapento ādīnavaṃ dassessati, taṃ apassanto anavajjasaññī hutvā. Sace hi ‘‘ayaṃ idaṃ na karaṇīyanti vā mūlacchejjāya vā saṃvattatī’’ti jāneyya, saddhāpabbajito kulaputto tatonidānaṃ jīvitakkhayaṃ pāpuṇantopi na kareyya. Ettha pana ādīnavaṃ apassanto niddosasaññī ahosi. Tena vuttaṃ – ‘‘anādīnavadasso’’ti. Purāṇadutiyikāyāti bhummavacanaṃ. Abhiviññāpesīti pavattesi; pavattanāpi hi kāyaviññatticopanato ‘‘viññāpanā’’ti vuccati. Tikkhattuṃ abhiviññāpanañcesa gabbhasaṇṭhānasanniṭṭhānatthamakāsīti veditabbo.

“不见过患”(anādīnavadasso)：即没有看见世尊现在制定学处时将要开示的过患，而作无罪想。因为，如果一位因信而出家的良家子(kulaputta)知道“此事不应做”或“此事会导致根绝”，那么他即使因此丧命也不会去做。但在此，他没有看见过患，认为没有过失。因此说“不见过患”。“对前妻”(purāṇadutiyikāya)是处格的用法。“令其表示”(abhiviññāpesi)意为使其进行；因为进行也是由身表(kāyaviññatti)的驱动而起，故称为“表示”(viññāpanā)。应知，他做这三次表示是为了确立胎儿的形成。

Sā tena gabbhaṃ gaṇhīti sā ca teneva ajjhācārena gabbhaṃ gaṇhi, na aññathā. Kiṃ pana aññathāpi gabbhaggahaṇaṃ hotīti? Hoti. Kathaṃ? Kāyasaṃsaggena[Pg.179], coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena, gandhena. Itthiyo hi ekaccā utusamaye chandarāgarattā purisānaṃ hatthaggāha-veṇiggāha-aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti.

“她因此而受孕”(sā tena gabbhaṃ gaṇhi)：她正是因为那次过失而受孕，并非以其他方式。然则，难道还能以其他方式受孕吗？能。如何？通过身体接触、抓住衣物、饮用不净物、触摸肚脐、看见形色、声音、气味。诚然，有些女人在适时之时，因欲与贪而染着，即使只是乐于让男人握手、抓发辫、触摸肢体，也会受孕。像这样，通过身体接触也能受孕。

Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti.

又，优陀夷(Udāyī)长老的前妻比丘尼，用嘴接取那不净物的一部分，另一部分则连同布片一起放入生殖器中。她因此而受孕。像这样，通过收取布片而有受孕之事。

Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ passāvaṃ pivi. Sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

鹿角(Migasiṅga)苦行者的母亲是母鹿，她在发情期来到苦行者小便之处，饮下含有精液的尿液。她因此受孕，生下鹿角。像这样，通过饮用不净物而有受孕之事。

Sāmassa pana bodhisattassa mātāpitūnaṃ cakkhuparihāniṃ ñatvā sakko puttaṃ dātukāmo dukūlapaṇḍitaṃ āha – ‘‘vaṭṭati tumhākaṃ methunadhammo’’ti? ‘‘Anatthikā mayaṃ etena, isipabbajjaṃ pabbajitāmhā’’ti. ‘‘Tena hi imissā utusamaye aṅguṭṭhena nābhiṃ parāmaseyyāthā’’ti. So tathā akāsi. Sā tena gabbhaṃ gaṇhitvā sāmaṃ tāpasadārakaṃ vijāyi. Evaṃ nābhiparāmasanena gabbhaggahaṇaṃ hoti. Eteneva nayena maṇḍabyassa ca caṇḍapajjotassa ca vatthu veditabbaṃ.

又，帝释天预知菩萨沙摩(Sāma)的父母将会失明，想要赐予他们一个儿子，便对杜古拉班智达(Dukūlapaṇḍita)说：“你们可行淫欲法吗？”（答言：）“我们于此并无所需，已出家为仙人。”（帝释天言：）“既然如此，在她适时之时，你当以拇指触摸她的肚脐。”他便照此而行。她因此受孕，生下仙童沙摩。像这样，通过触摸肚脐而有受孕之事。通过此理，亦当了知曼达比亚(Maṇḍabya)与旃陀波阇(Caṇḍapajjota)之事。

Kathaṃ rūpadassanena hoti? Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehagatāva purisaṃ upanijjhāyati rājorodhā viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti.

如何通过见色而有受孕之事？于此，有女人在适时之时，无法与男人交合，便因欲贪而进入内室，如王宫后妃般凝视男人，她因此而受孕。像这样，通过见色而有受孕之事。

Balākāsu pana puriso nāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Kukkuṭiyopi kadāci ekassa kukkuṭassa saddaṃ sutvā bahukāpi gabbhaṃ gaṇhanti. Tathā gāvī usabhassa. Evaṃ saddena gabbhaggahaṇaṃ hoti.

又，鹭鸟中无有雄性，它们在发情期听到雷声而受孕。母鸡有时听到一只公鸡的叫声，众多母鸡也会受孕。母牛听到公牛的声音也是如此。像这样，通过声音而有受孕之事。

Gāvī eva ca kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti.

又，母牛有时也会因公牛的气味而受孕。像这样，通过气味而有受孕之事。

Idha [Pg.180] panāyaṃ ajjhācārena gabbhaṃ gaṇhi. Yaṃ sandhāya vuttaṃ – ‘‘mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hotī’’ti (ma. ni. 1.408).

而在此，她是通过过失行为而受孕。针对此而说：“父母交合，母亲适时，且香阴现前，如是三者和合，便有入胎。”（《中部》1.408）

Bhummā devā saddamanussāvesunti yasmā natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamaṃ hissa taṃ pāpaṃ attanā jānāti, tato ārakkhadevatā, athaññāpi paracittaviduniyo devatā. Tasmāssa paracittavidū sakalavanasaṇḍanissitā bhummā devā taṃ ajjhācāraṃ disvā saddaṃ anussāvesuṃ. Yathā aññepi devā suṇanti, tathā nicchāresuṃ. Kinti? Nirabbudo vata, bho…pe… ādīnavo uppāditoti. Tassattho verañjakaṇḍe vuttanayeneva veditabbo.

地居天发出声音宣扬，因为在世间，造恶业者没有所谓的秘密。首先，他自己知道那恶业，然后是守护天神，再然后是其他能知他心的天神。因此，那些能知他心、遍住于整个林丛的地居天，看见那过犯，便发出声音宣扬。他们这样发出声音，以便其他天神也能听见。如何宣扬呢？“唉！无灾无难的人……乃至……制造了祸患！”其义应当按照《维兰迦品》中所说的方式来理解。

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikāti ettha pana bhummānaṃ devānaṃ saddaṃ ākāsaṭṭhadevatā assosuṃ; ākāsaṭṭhānaṃ cātumahārājikāti ayamanukkamo veditabbo. Brahmakāyikāti asaññasatte ca arūpāvacare ca ṭhapetvā sabbepi brahmāno assosuṃ; sutvā ca saddamanussāvesunti veditabbo. Itiha tena khaṇenāti evaṃ tena sudinnassa ajjhācārakkhaṇena. Tena muhuttenāti ajjhācāramuhutteneva. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Abbhuggacchīti abhiuggacchi abbhuṭṭhāsi ekakolāhalamahosīti.

“听闻地居天的声音后，四大王天（也听到了）”：于此，地居天的声音，空居天听到了；空居天的（声音），四大王天（听到了），应当知道此一次第。“梵身天”：除了无想有情和无色界（有情），所有的梵天都听到了；听到后也发出声音宣扬，应如是了知。“就在那刹那”即：就在苏定那犯过的那一刹那。“就在那瞬间”即：就在犯过的那一瞬间。“上达梵界”即：上达色究竟梵界。“上达”即：上涌、升起、成为一阵大喧哗。

Puttaṃ vijāyīti suvaṇṇabimbasadisaṃ pacchimabhavikasattaṃ janesi. Bījakoti nāmamakaṃsūti na aññaṃ nāmaṃ kātumadaṃsu, ‘‘bījakampi dehī’’ti mātāmahiyā vuttabhāvassa pākaṭattā ‘‘bījako tvevassa nāmaṃ hotū’’ti ‘‘bījako’’ti nāmamakaṃsu. Puttassa pana nāmavaseneva ca mātāpitūnampissa nāmamakaṃsu. Te aparena samayenāti bījakañca bījakamātarañca sandhāya vuttaṃ. Bījakassa kira sattaṭṭhavassakāle tassa mātā bhikkhunīsu so ca bhikkhūsu pabbajitvā kalyāṇamitte upanissāya arahatte patiṭṭhahiṃsu. Tena vuttaṃ – ‘‘ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsū’’ti.

“生了一个儿子”即：生了一个如金像般的、最后身有情。“他们给他取名为‘种子’”即：他们没有给他取别的名字，因为外祖母曾说“也给我一个种子”这句话已广为人知，所以他们给他取名为“种子(Bījaka)”。又因儿子的名字，其父母也因此得名。“他们后来”是指种子和种子的母亲。据说，在种子七八岁时，其母在比丘尼众中出家，他则在比丘众中出家，他们依止善友，证得了阿罗汉果。因此说：“两人都从家到无家而出家，证得了阿罗汉果。”

37. Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi. Pitā pana vippaṭisārābhibhūto vihāsi. Tena vuttaṃ – ‘‘atha kho āyasmato sudinnassaahudeva kukkucca’’ntiādi. Tattha ahudevāti [Pg.181] ahu eva, dakāro padasandhikaro. Ahosiyevāti attho. Kukkuccanti ajjhācārahetuko pacchānutāpo. Vippaṭisārotipi tasseva nāmaṃ. So hi viññūhi akattabbatāya kucchitakiriyabhāvato kukkuccaṃ. Kataṃ ajjhācāraṃ nivattetuṃ asamatthatāya taṃ paṭicca virūpaṃ saraṇabhāvato vippaṭisāroti vuccati. Alābhā vata meti mayhaṃ vata alābhā; ye jhānādīnaṃ guṇānaṃ alābhā nāma, te mayhaṃ, na aññassāti adhippāyo. Na vata me lābhāti yepi me paṭiladdhā pabbajjasaraṇagamanasikkhāsamādānaguṇā, tepi neva mayhaṃ lābhā ajjhācāramalīnattā. Dulladdhaṃ vata meti idaṃ sāsanaṃ laddhampi me dulladdhaṃ. Na vata me suladdhanti yathā aññesaṃ kulaputtānaṃ, evaṃ na vata me suladdhaṃ. Kasmā? Yamahaṃ evaṃ svākkhātedhammavinaye…pe… brahmacariyaṃ caritunti. Brahmacariyanti sikkhattayasaṅgahitaṃ maggabrahmacariyaṃ. Kiso ahosīti khādituṃ vā bhuñjituṃ vā asakkonto tanuko ahosi appamaṃsalohito. Uppaṇḍuppaṇḍukajātoti sañjātuppaṇḍuppaṇḍukabhāvo paṇḍupalāsappaṭibhāgo. Dhamanisanthatagattoti pariyādinnamaṃsalohitattā sirājāleneva santharitagatto. Antomanoti anusocanavasena abbhantareyeva ṭhitacitto. Hadayavatthuṃ nissāya pavattanavasena pana sabbepi antomanāyeva. Līnamanoti uddese paripucchāya kammaṭṭhāne adhisīle adhicitte adhipaññāya vattapaṭipattipūraṇe ca nikkhittadhuro avipphāriko aññadatthu kosajjavaseneva līno saṅkucito mano assāti līnamano. Dukkhīti cetodukkhena dukkhī. Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya. Pajjhāyīti vippaṭisāravasena vahacchinno viya gadrabho taṃ taṃ cintayi.

37. 如是，母子的出家有了成果。但父亲却被悔恨所征服而住。因此说：“于是，具寿苏定那生起了忧悔”等。在此，“ahudeva”即“ahu eva”（确实有），“d”是音便连接，意思是“确实是”。“忧悔”是因过犯而起的后悔。“悔恨”也是它的同义词。由于是智者所不应为的，是可鄙的行为，故为“忧悔”。由于无法挽回已造的过犯，缘此而有丑恶的追悔状态，故称“悔恨”。“我实无所得！”即：我确实无所得；凡是名为禅那等功德的无所得，都是我的，不是别人的，此是其意。“我实无利得！”即：即使我已获得的那些出家、归依、受持学处的功德，也因过犯的垢染而不再是我的利得。“我实为恶得！”即：此教法我虽已得，却是恶得。“我实非善得！”即：不像其他良家子那样，我实非善得。为何？因为我于这善说的法与律中……不能行梵行。“梵行”即：三学所摄的道梵行。“他变得消瘦”即：因不能嚼食或吞咽而身体瘦弱，少肉少血。“变得苍白憔悴”即：呈现苍白憔悴之相，如同枯黄的叶子。“身体青筋毕露”即：因肌肉与血液耗尽，身体犹如被脉络之网所覆盖。“内心忧愁”即：因追悔而心住于内。但就依心所依处而转起而言，一切心都是内心的。“心消沉”即：于诵习、提问、业处、增上戒、增上心、增上慧及履行义务与行道上，他都卸下重担，毫无活力，只是因懈怠而心退缩、萎靡，是为“心消沉”。“痛苦”即：因心苦而痛苦。“忧恼”即：因瞋而心败坏，或因被忧愁所征服而心意变异。“他沉思”即：因悔恨，如被重负压断脊背的驴子，他思惟着种种事情。

38. Sahāyakā bhikkhūti taṃ evaṃbhūtaṃ gaṇasaṅgaṇikāpapañcena vītināmentaṃ disvā yassa vissāsikā kathāphāsukā bhikkhū te naṃ etadavocuṃ. Pīṇindriyoti pasādapatiṭṭhānokāsassa sampuṇṇattā paripuṇṇacakkhuādiindriyo. So dāni tvanti ettha dānīti nipāto, so pana tvanti vuttaṃ hoti. Kaccino tvanti kacci nu tvaṃ. Anabhiratoti ukkaṇṭhito; gihibhāvaṃ patthayamānoti attho. Tasmā tameva anabhiratiṃ paṭikkhipanto āha – ‘‘na kho ahaṃ, āvuso, anabhirato’’ti. Adhikusalānaṃ pana dhammānaṃ bhāvanāya abhiratova ahanti[Pg.182]. Atthi me pāpakammaṃ katanti mayā kataṃ ekaṃ pāpakammaṃ atthi upalabbhati saṃvijjati, niccakālaṃ abhimukhaṃ viya me tiṭṭhati. Atha naṃ pakāsento ‘‘purāṇadutiyikāyā’’tiādimāha.

38. “同伴比丘”：那些与他亲近、谈话愉快的比丘，看见他如此沉溺于团体与交际的戏论中度日，便对他说了这番话。“诸根饱满”即：因净信处所圆满，故眼等诸根圆满。“如今的你”：在此，“dāni”（如今）是不变词，意为“然而你”。“kaccino tvaṃ”即“kacci nu tvaṃ”（你是否）。“不喜乐”即：厌离；意思是希求在家生活。因此，为了反驳那不喜乐，他说：“贤友，我实非不喜乐。”然而，他实不乐于修习更善之法。“我造了一件恶业”即：我所造的一件恶业存在、被发现、存在着，它恒常地仿佛就在我面前。然后，为了揭示此事，他说了“与前妻”等语。

Alañhi te, āvuso sudinna, kukkuccāyāti āvuso sudinna, tuyhetaṃ pāpakammaṃ alaṃ samatthaṃ kukkuccāya; paṭibalaṃ kukkuccaṃ uppādetunti vuttaṃ hoti. Yaṃ tvanti ādimhi yena pāpena tvaṃ na sakkhissasi brahmacariyaṃ carituṃ, taṃ te pāpaṃ alaṃ kukkuccāyāti evaṃ sambandho veditabbo. Atha naṃ anusāsantā ‘‘nanu āvuso bhagavatā’’tiādimāhaṃsu. Tattha nanūti anumatiggahaṇatthe nipāto. Anekapariyāyenāti anekakāraṇena. Virāgāyāti virāgatthāya. No sarāgāyāti no rāgena rajjanatthāya. Bhagavatā hi ‘‘imaṃ me dhammaṃ sutvā sattā sabbabhavabhogesu virajjissanti, no rajjissantī’’ etadatthāya dhammo desitoti adhippāyo. Esa nayo sabbapadesu. Idaṃ panettha pariyāyavacanamattaṃ. Visaṃyogāyāti kilesehi visaṃyujjanatthāya. No saṃyogāyāti na saṃyujjanatthāya. Anupādānāyāti aggahaṇatthāya. No saupādānāyāti na saṅgahaṇatthāya.

“贤友苏定那，你足以忧悔了”，意即：贤友苏定那，你的那件恶业足以、有能力（引起）忧悔；意思是说，它有能力生起忧悔。在“yaṃ tvaṃ”等句的开头，应如是理解其关联：“你因那恶业而将不能行梵行，你的那恶业足以（引起）忧悔。”然后，为了教诫他，他们说了“贤友，世尊岂不是”等语。在此，“nanu”（岂不是）是用于征求同意的助词。“以多种方式”，意即：以多种原因。“为了离贪”，意即：为了离贪的目的。“不为有贪”，意即：不为因贪而染着的目的。因为世尊说法是为了这个目的：“听闻我此法后，有情们将对一切生存与受用离贪，而非染着”，此是其意。此理通于所有文句。于此，这只是同义词的表达。“为了离缚”，意即：为了与诸烦恼分离的目的。“不为系缚”，意即：不为结合之目的。“为了无取”，意即：为了不执取之目的。“不为有取”，意即：不为摄取之目的。

Tattha nāma tvanti tasmiṃ nāma tvaṃ. Sarāgāya cetessasīti saha rāgena vattamānāya methunadhammāya cetessasi kappessasi pakappessasi; etadatthaṃ vāyamissasīti attho. Esa nayo sabbattha. Puna rāgavirāgādīni nava padāni nibbattitalokuttaranibbānameva sandhāya vuttāni. Tasmā rāgavirāgāyāti vā madanimmadanāyāti vā vuttepi ‘‘nibbānatthāyā’’ti evameva attho daṭṭhabbo. Nibbānañhi yasmā taṃ āgamma ārabbha paṭicca rāgo virajjati na hoti, tasmā rāgavirāgoti vuccati. Yasmā pana taṃ āgamma mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadananti vuccati. Yasmā ca taṃ āgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. Yasmā pana taṃ āgamma pañca kāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca taṃ āgamma tebhūmakavaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. Yasmā pana taṃ āgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. Yasmā [Pg.183] panetaṃ catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava ca sattāvāse, aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhantaṃ nissaṭaṃ visaṃyuttaṃ, tasmā nibbānanti vuccatīti.

于此，“Tattha nāma tvaṃ”意为“tasmiṃ nāma tvaṃ”。“为有贪而思量”（Sarāgāya cetessasi）意即：为与贪俱行的淫欲法而思量、筹划、计划；意思是说，为此而努力。此理通于一切处。再者，离贪（rāgavirāga）等九个词，都是针对已成就的出世间涅槃而说的。因此，即使说“为离贪”或“为调伏骄慢”，也应理解其义即是“为涅槃”。诚然，涅槃之所以被称为“离贪”（rāgavirāga），是因为缘于它，贪便离染、不生。之所以被称为“调伏骄慢”（madanimmadana），是因为缘于它，我慢、丈夫慢等诸慢即被调伏、不复存在、消逝。之所以被称为“调伏渴爱”（pipāsavinaya），是因为缘于它，一切欲渴都趋于调伏、灭尽。之所以被称为“根除执著”（ālayasamugghāta），是因为缘于它，对五欲的执著被根除。之所以被称为“切断轮回”（vaṭṭupaccheda），是因为缘于它，三界之轮回被切断。之所以被称为“爱尽”（taṇhakkhaya）、“离贪”（virāga）、“灭”（nirodha），是因为缘于它，一切渴爱都彻底灭尽、离染与息灭。又因为它从名为“vāna”（渴望）的渴爱中出离、脱离、不相应——此渴爱因其能编织、束缚、缝合（众生）于四生、五趣、七识住、九有情居，使之再生不已，而得其名——故被称为“涅槃”（nibbāna，出离渴望）。

Kāmānaṃ pahānaṃ akkhātanti vatthukāmānaṃ, kilesakāmānañca pahānaṃ vuttaṃ. Kāmasaññānaṃ pariññāti sabbāsampi kāmasaññānaṃ ñātatīraṇapahānavasena tividhā pariññā akkhātā. Kāmapipāsānanti kāmesu pātabyatānaṃ kāme vā pātumicchānaṃ. Kāmavitakkānanti kāmupasañhitānaṃvitakkānaṃ. Kāmapariḷāhānanti pañcakāmaguṇikarāgavasena uppannapariḷāhānaṃ antodāhānaṃ. Imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito. Sabbapaṭhamesu pana tīsu ṭhānesu lokiyalokuttaramissako maggo kathitoti veditabbo.

“断诸欲”者，已说示断离事物欲与烦恼欲。“遍知欲想”者，已说示以知遍知、审遍知、断遍知三种方式遍知一切欲想。“欲渴”者，于诸欲中，有情受用之渴爱，或欲受用诸欲之欲求。“欲寻”者，与欲相应之寻。“欲热恼”者，由对五妙欲之贪而生起的热恼、内烧。于此五处，唯宣说能灭尽烦恼之出世间道。然应知，于最初三处，所宣说者为世间与出世间混合之道。

Netaṃ āvusoti na etaṃ āvuso, tava pāpakammaṃ appasannānañca pasādāya evarūpānaṃ pasādatthāya na hoti. Atha khvetanti atha kho etaṃ. Atha kho tantipi pāṭho. Aññathattāyāti pasādaññathābhāvāya vippaṭisārāya hoti. Ye maggena anāgatasaddhā, tesaṃ vippaṭisāraṃ karoti – ‘‘īdisepi nāma dhammavinaye mayaṃ pasannā, yatthevaṃ duppaṭipannā bhikkhū’’ti. Ye pana maggenāgatasaddhā, tesaṃ sineru viya vātehi acalo pasādo īdisehi vatthūhi ito vā dāruṇatarehi. Tena vuttaṃ – ‘‘ekaccānaṃ aññathattāyā’’ti.

“贤友，非尔”：贤友，非尔。汝此恶行，不能令未信者生信。“令……变异”者，谓令信心变异而生追悔。于信未由道生者，则令其追悔：“我等竟于如是法与律生信，其中比丘行为竟如此不端！”然于信已由道生者，其信如须弥山，不为风动，于此事或比此更严重之事亦不动摇。是故说：“于某些人，令其变异。”

39. Bhagavato etamatthaṃ ārocesunti bhagavato etaṃ atthaṃ ācikkhiṃsu paṭivedayiṃsu. Ārocayamānā ca neva piyakamyatāya na bhedapurekkhāratāya, na tassāyasmato avaṇṇapakāsanatthāya, na kalisāsanāropanatthāya, nāpi ‘‘idaṃ sutvā bhagavā imassa sāsane patiṭṭhaṃ na dassati, nikkaḍḍhāpessati na’’nti maññamānā ārocesuṃ. Atha kho ‘‘imaṃ sāsane uppannaṃ abbudaṃ ñatvā bhagavā sikkhāpadaṃ paññapessati, velaṃ mariyādaṃ āṇaṃ ṭhapessatī’’ti ārocesuṃ.

39. “他们向世尊禀告了这件事”，即向世尊说明、报告了此事。他们禀告时，既不是出于喜爱，也不是为了分裂僧团，不是为了宣扬那位具寿的坏话，也不是为了引发争端，也不是认为“世尊听了这件事后，不会允许这个人住在教法中，会将他赶出去”，而是认为“世尊知道教法中出现的这个弊病后，会制定学处，确立界限、规范和命令”，因此才禀告。

Etasmiṃ nidāne etasmiṃ pakaraṇeti ettha sudinnassa ajjhācāravītikkamo sikkhāpadapaññattiyā kāraṇattā nidānañceva pakaraṇañcāti vuttoti veditabbo. Kāraṇañhi yasmā nideti attano phalaṃ ‘‘gaṇhātha na’’nti [Pg.184] dassentaṃ viya appeti, pakaroti ca naṃ kattuṃ ārabhati, karotiyeva vā; tasmā nidānañceva pakaraṇañcāti vuccati. Vigarahi buddho bhagavāti buddho bhagavā vigarahi nindi; yathā taṃ vaṇṇāvaṇṇārahānaṃ vaṇṇañca avaṇṇañca bhaṇantesu aggapuggalo. Na hi bhagavato sīlavītikkamakaraṃ puggalaṃ disvā ‘‘ayaṃ jātiyā vā gottena vā kolaputtiyena vā ganthena vā dhutaṅgena vā ñāto yasassī īdisaṃ puggalaṃ rakkhituṃ vaṭṭatī’’ti cittaṃ uppajjati, nāpi pesalaṃ guṇavantaṃ disvā tassa guṇaṃ paṭicchādetuṃ cittaṃ uppajjati. Atha kho garahitabbaṃ garahati eva, pasaṃsitabbañca pasaṃsati eva, ayañca garahitabbo; tasmā taṃ tādilakkhaṇe ṭhito avikampamānena cittena vigarahi buddho bhagavā ‘‘ananucchavika’’ntiādīhi vacanehi.

“在此因缘、此事件中”，于此，应当知道：由于苏定那(Sudinna)的行为违犯是制定学处(sikkhāpada)的原因，故被称为“因缘”与“事件”。因为，原因(kāraṇa)指示(nideti)其自身的果，如同呈现出来并交付说：“你们领受它”，故称为“因缘”(nidāna)；又因为它使之发生(pakaroti)，开始去作，或就是去作，故称为“事件”(pakaraṇa)。“佛陀世尊呵责”，即佛陀世尊呵责、谴责；犹如在言说对值得称赞者之称赞与对值得呵责者之呵责的众人中，他是最卓越者(aggapuggalo)。因为，世尊见到违犯戒行(sīla)的人时，不会生起这样的心念：“此人因种姓、家族、良家出身、学问或头陀行而闻名有声望，应当保护这样的人”；见到善良有德的人时，也不会生起掩盖其功德的心念。实则，当呵责者则呵责之，当称赞者则称赞之。而此人正应受呵责；因此，安住于如是(tādi)之相、内心毫不动摇的佛陀世尊，以“不相称”(ananucchavika)等言辞呵责他。

Tatthāyaṃ atthavaṇṇanā – yadidaṃ tayā, moghapurisa, tucchamanussa kammaṃ kataṃ, taṃ samaṇakaraṇānaṃ dhammānaṃ maggaphalanibbānasāsanānaṃ vā na anucchavikaṃ, tesaṃ chaviṃ chāyaṃ sundarabhāvaṃ na anveti nānugacchati, atha kho ārakāva tehi dhammehi. Ananucchavikattā eva ca ananulomikaṃ, tesaṃ na anulometi; atha kho vilomaṃ paccanīkabhāve ṭhitaṃ. Ananulomikattā eva ca appatirūpaṃ, patirūpaṃ sadisaṃ paṭibhāgaṃ na hoti, atha kho asadisaṃ appaṭibhāgameva. Appatirūpattā eva ca assāmaṇakaṃ, samaṇānaṃ kammaṃ na hoti. Assāmaṇakattā akappiyaṃ. Yañhi samaṇakammaṃ na hoti, taṃ tesaṃ na kappati. Akappiyattā akaraṇīyaṃ. Na hi samaṇā yaṃ na kappati, taṃ karonti. Tañcetaṃ tayā kataṃ, tasmā ananucchavikaṃ te, moghapurisa, kataṃ…pe… akaraṇīyanti. Kathañhi nāmāti kena nāma kāraṇena, kiṃ nāma kāraṇaṃ passantoti vuttaṃ hoti. Tato kāraṇābhāvaṃ dassento parato ‘‘nanu mayā moghapurisā’’tiādimāha. Taṃ sabbaṃ vuttatthameva.

于此，这是其释义——愚人，你这空虚之人所做的行为，与成就沙门的诸法，或与道、果、涅槃的教法，皆不相称；它不随顺、不跟随它们的样貌、光彩与美好，反而与这些法相去甚远。正因为不相称，所以不顺从；它不顺从它们，反而相违，处于对立面。正因为不顺从，所以不适宜；它不适宜、不相似、不相配，反而不相似、不相配。正因为不适宜，所以非沙门所为；它不是沙门的作为。正因为非沙门所为，所以不合宜。凡非沙门所为，那对他们就是不合宜的。正因为不合宜，所以不应为。沙门不会做不合宜的事。而这正是你所做的，因此，愚人，你所做的……乃至……是不应为的。“怎么会这样呢？”是说：是出于什么原因，看到了什么理由呢？接着，为了显示其毫无理由，他说了“愚人，难道我没有……”等。这一切的意义都已解说。

Idāni yasmā yaṃ tena pāpakammaṃ kataṃ, taṃ vipaccamānaṃ ativiya dukkhavipākaṃ hoti, tasmāssa taṃ vipākaṃ dassetuṃ katāparādhaṃ viya puttaṃ anukampakā mātāpitaro dayālukena cittena sudinnaṃ paribhāsanto ‘‘varaṃ te moghapurisā’’tiādimāha. Tattha āsu sīghaṃ etassa visaṃ āgacchatīti āsīviso. Ghoraṃ caṇḍamassa visanti ghoraviso, tassa āsīvisassa ghoravisassa. ‘‘Pakkhitta’’nti etassa ‘‘vara’’nti iminā sambandho[Pg.185]. Īdisassa āsīvisassa ghoravisassa mukhe aṅgajātaṃ varaṃ pakkhittaṃ; sace pakkhittaṃ bhaveyya, varaṃ siyā; sundaraṃ sādhu suṭṭhu siyāti attho. Na tvevāti na tu eva varaṃ na sundarameva na sādhumeva na suṭṭhumeva. Esa nayo sabbattha. Kaṇhasappassāti kāḷasappassa. Aṅgārakāsuyāti aṅgārapuṇṇakūpe, aṅgārarāsimhi vā. Ādittāyāti padittāya gahitaaggivaṇṇāya. Sampajjalitāyāti samantato pajjalitāya acciyo muccantiyā. Sajotibhūtāyāti sappabhāya. Samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtāyāti vuttaṃ hoti.

现在，由于他所造的恶业正在成熟，会带来极其痛苦的果报，因此为了向他显示那果报，就像慈爱的父母以怜悯之心呵责犯错的儿子一样，呵责苏定那说：“愚人，你宁可……”等等。于此，其毒速至，故名‘速至毒蛇’(āsīviso)；其毒凶猛，故名‘猛毒蛇’(ghoraviso)。‘投入’(pakkhittaṃ)与‘宁可’(varaṃ)相关联。宁可将生殖器投入此等速至毒蛇、猛毒蛇的口中；如果投入了，尚且更好；意思是会是美的、善的、极好的。但‘绝不’(na tveva)是说：绝不是更好，绝不是美的，绝不是善的，绝不是极好的。此理通于所有后续句子。‘黑蛇的’(kaṇhasappassa)即黑色的蛇的。‘于火炭坑’(aṅgārakāsuya)即于充满火炭的坑中，或于火炭堆中。‘燃烧的’(ādittāya)即炽燃的、呈火色的。‘炽燃的’(sampajjalitāya)即四面燃烧、放射火焰的。‘发光的’(sajotibhūtāya)即有光焰的。是说由四面升起的火焰汇集成一团光焰。

Taṃ kissa hetūti yaṃ mayā vuttaṃ ‘‘vara’’nti taṃ kissa hetu, katarena kāraṇenāti ce? Maraṇaṃ vā nigaccheyyāti yo tattha aṅgajātaṃ pakkhipeyya, so maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Itonidānañca kho…pe… upapajjeyyāti yaṃ idaṃ mātugāmassa aṅgajāte aṅgajātapakkhipanaṃ, itonidānaṃ tassa kārako puggalo nirayaṃ upapajjeyya; evaṃ kammassa mahāsāvajjataṃ passanto taṃ garahi, na tassa dukkhāgamaṃ icchamāno. Tattha nāma tvanti tasmiṃ nāma evarūpe kamme evaṃ mahāsāvajje samānepi tvaṃ. Yaṃ tvanti ettha yanti hīḷanatthe nipāto. Tvanti taṃ-saddassa vevacanaṃ; dvīhipi yaṃ vā taṃ vā hīḷitamavaññātanti vuttaṃ hoti. Asaddhammanti asataṃ nīcajanānaṃ dhammaṃ; tehi sevitabbanti attho. Gāmadhammanti gāmānaṃ dhammaṃ; gāmavāsikamanussānaṃ dhammanti vuttaṃ hoti. Vasaladhammanti pāpadhamme vasanti paggharantīti vasalā, tesaṃ vasalānaṃ hīnapurisānaṃ dhammaṃ, vasalaṃ vā kilesapaggharaṇakaṃ dhammaṃ. Duṭṭhullanti duṭṭhu ca kilesadūsitaṃ thūlañca asukhumaṃ, anipuṇanti vuttaṃ hoti. Odakantikanti udakakiccaṃ antikaṃ avasānaṃ assāti odakantiko, taṃ odakantikaṃ. Rahassanti rahobhavaṃ, paṭicchanne okāse uppajjanakaṃ. Ayañhi dhammo jigucchanīyattā na sakkā āvi aññesaṃ dassanavisaye kātuṃ, tena vuttaṃ – ‘‘rahassa’’nti. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, dvayaṃ dvayaṃ samāpattintipi pāṭho. Dayaṃ dayaṃ samāpattintipi paṭhanti, taṃ na sundaraṃ. Samāpajjissasīti etaṃ ‘‘tattha nāma tva’’nti ettha vuttanāmasaddena yojetabbaṃ ‘‘samāpajjissasi nāmā’’ti.

“这是什么缘故呢？”是说：我说“宁可”，是出于什么缘故、什么原因呢？“他可能会死亡”是说：若有人将生殖器投入那里（即蛇口等），他可能会死亡，或遭受等同于死亡的痛苦。“由此因缘……乃至……会投生”是说：将生殖器投入女性的生殖器中，由于此因缘，行此事的个人会投生于地狱。像这样，（世尊）见到此行的极大过患而呵责他，并非想要他遭受痛苦。“你竟然”是说：即使在如此、这般有大过患的行为中，你竟然……。“你这人”（yaṃ tvaṃ）中，“yaṃ”是用于轻蔑的助词。“tvaṃ”（你）是“taṃ”（那个）的同义词。两者合在一起，是说被轻蔑、被鄙视。“非善人之法”即非善人、卑劣之人的法；意思是为他们所行持。“村民之法”即村民的法；是说村居之人的法。“下劣之法”即“下劣者”是因住于、流于恶法，是那些下劣、卑贱之人的法；或是使烦恼流漏的下劣之法。“粗重”即是恶的、被烦恼所污染的，也是粗的、不微细的、不善巧的。“以水为边际”是说：其终结、末后有水事，故称“以水为边际”。“秘密”即发生于隐秘处，在遮蔽的场所发生。此法因为可厌，不能公开让他人看见，故说“秘密”。“成双成对的交合”即应由两人两人交合。也有“成双成对地交合”的读法。也有人读作“dayaṃ dayaṃ samāpattiṃ”，但这不好。“你会交合”，此词应与“你竟然”中的“竟然”一词相连，作“你竟然会交合”。

Bahūnaṃ kho…pe… ādikattā pubbaṅgamoti sāsanaṃ sandhāya vadati. Imasmiṃ sāsane tvaṃ bahūnaṃ puggalānaṃ akusalānaṃ dhammānaṃ ādikattā, sabbapaṭhamaṃ [Pg.186] karaṇato; pubbaṅgamo sabbapaṭhamaṃ etaṃ maggaṃ paṭipannattā; dvāraṃdado, upāyadassakoti vuttaṃ hoti. Imañhi lesaṃ laddhā tava anusikkhamānā bahū puggalā nānappakārake makkaṭiyā methunapaṭisevanādike akusaladhamme karissantīti ayamettha adhippāyo.

对于许多人……乃至……始作俑者、先行者，这是就教法而言。在此教法中，你是许多人不善法的始作俑者，因为你是第一个造作者；你是先行者，因为你是第一个走上此道者；因此被称为开门者、开示方法者。得到这个借口后，许多效仿你的人将造作各种如与母猴行淫等不善法，此即是此处的意趣。

Anekapariyāyenāti imehi ‘‘ananucchavika’’ntiādinā nayena vuttehi, bahūhi kāraṇehi. Dubbharatāya…pe… kosajjassa avaṇṇaṃ bhāsitvāti dubbharatādīnaṃ vatthubhūtassa asaṃvarassa avaṇṇaṃ nindaṃ garahaṃ bhāsitvāti attho. Yasmā hi asaṃvare ṭhitassa puggalassa attā dubbharatañceva dupposatañca āpajjati, tasmā asaṃvaro ‘‘dubbharatā, dupposatā’’ti ca vuccati. Yasmā pana asaṃvare ṭhitassa attā catūsu paccayesu mahicchataṃ sineruppamāṇepi ca paccaye laddhā asantuṭṭhitaṃ āpajjati, tasmā asaṃvaro ‘‘mahicchatā, asantuṭṭhitā’’ti ca vuccati. Yasmā ca asaṃvare ṭhitassa attā gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca saṃvattati, kosajjānugato ca hoti aṭṭhakusītavatthupāripūriyā saṃvattati, tasmā asaṃvaro ‘‘saṅgaṇikā, ceva kosajjañcā’’ti vuccati.

以多种方式，即以“不适宜”等方法所说的众多原因。说难供养……乃至……说懈怠之过患，意即说作为难供养等之基础的不防护的过患、谴责、呵斥。因为住于不防护者，自身会变得难供养、难养育，因此不防护被称为“难供养、难养育”。又因为住于不防护者，自身于四资具生起大欲，即使获得如须弥山般的资具也不满足，因此不防护被称为“大欲、不满足”。又因为住于不防护者，自身会导向与众杂处及与烦恼杂处，且会随逐懈怠，导向八懈怠事的圆满，因此不防护被称为“杂处与懈怠”。

Subharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvāti subharatādīnaṃ vatthubhūtassa saṃvarassa vaṇṇaṃ bhāsitvāti attho. Yasmā hi asaṃvaraṃ pahāya saṃvare ṭhitassa attā subharo hoti suposo, catūsu ca paccayesu appicchataṃ nittaṇhabhāvaṃ āpajjati, ekamekasmiñca paccaye yathālābha-yathābala-yathāsāruppavasena tippabhedāya santuṭṭhiyā saṃvattati, tasmā saṃvaro ‘‘subharatā ceva suposatā ca appiccho ca santuṭṭho cā’’ti vuccati.

“易供养……乃至……赞叹发起精进”，其义为：赞叹作为易供养等之事由的防护的功德。因为，舍离不防护而住于防护者，其自身变得易于供养、易于养育，且于四资具达成少欲、无贪，并于每一种资具，能随所得、随力、随宜而成就三类知足，是故防护被称为“易供养性、易养育性、少欲、知足”。

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā kilesasallekhanatāya ceva niddhunanatāya ca saṃvattati, tasmā saṃvaro ‘‘sallekho ca dhuto cā’’ti vuccati.

又因为舍离不防护而住于防护者，其自身导向于削减烦恼与去除烦恼，是故防护被称为“削减者与头陀者”。

Yasmā ca asaṃvaraṃ pahāya saṃvare ṭhitassa attā kāyavācānaṃ appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ kāyavacīduccaritaṃ cittassa appāsādikaṃ [Pg.187] appasādanīyaṃ asantaṃ asāruppaṃ akusalavitakkattayañca anupagamma tabbiparītassa kāyavacīsucaritassa ceva kusalavitakkattayassa ca pāsādikassa pasādanīyassa santassa sāruppassa pāripūriyā saṃvattati, tasmā saṃvaro ‘‘pāsādiko’’ti vuccati.

又因为，舍离不防护而住于防护者，其自身远离了不令人净信、不可信、不寂静、不适宜的身语恶行与三种不善寻，从而导向于圆满与此相反的、令人净信、可信、寂静、适宜的身语善行与三种善寻，是故防护被称为“令人净信的”。

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā sabbakilesāpacayabhūtāya, vivaṭṭāya, aṭṭhavīriyārambhavatthupāripūriyā ca saṃvattati, tasmā saṃvaro ‘‘apacayo ceva vīriyārambho cā’’ti vuccatīti.

又因为，舍离不防护而住于防护者，其自身导向于减损一切烦恼、导向于出离轮回，以及圆满八精进事，是故防护被称为“减损与发起精进”。

Bhikkhūnaṃ tadanucchavikaṃ tadanulomikanti tattha sannipatitānaṃ bhikkhūnaṃ yaṃ idāni sikkhāpadaṃ paññapessati, tassa anucchavikañceva anulomikañca. Yo vā ayaṃ subharatādīhi saṃvaro vutto, tassa anucchavikañceva anulomikañca saṃvarappahānapaṭisaṃyuttaṃ asuttantavinibaddhaṃ pāḷivinimuttaṃ okkantikadhammadesanaṃ katvāti attho. Bhagavā kira īdisesu ṭhānesu pañcavaṇṇakusumamālaṃ karonto viya, ratanadāmaṃ sajjento viya, ca ye paṭikkhipanādhippāyā asaṃvarābhiratā te samparāyikena vaṭṭabhayena tajjento anekappakāraṃ ādīnavaṃ dassento, ye sikkhākāmā saṃvare ṭhitā te appekacce arahatte patiṭṭhapento appekacce anāgāmi-sakadāgāmi-sotāpattiphalesu upanissayavirahitepi saggamagge patiṭṭhapento dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karoti. Taṃ sandhāyetaṃ vuttaṃ – ‘‘bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā’’ti.

为比丘们作适宜、随顺的开示，即对当时聚集的比丘们现在将要制定的学处来说，是适宜且随顺的。或者，对此由易养性等所说的防护，是适宜且随顺的，是与防护及断舍相应，不系属于经藏与论藏，亦脱离于律藏，能以智慧通达的法谈，此是其义。据说，世尊在这些场合，犹如编织五色花鬘，犹如装饰宝饰；对于那些意图排斥、乐于不防护者，以未来世轮回之怖畏恫吓他们，开示种种过患；对于那些乐于学习、住于防护者，则使一些人安住于阿罗汉果，一些人安住于阿那含、斯陀含、须陀洹果，即使是缺乏（圣道果）强力依止者，也使其安住于天界之道，作了长部量、中部量的法谈。针对此而说：“为比丘们作了适宜、随顺的如法之语”。

Tena hīti tena sudinnassa ajjhācārena kāraṇabhūtena. Sikkhāpadanti ettha sikkhitabbāti sikkhā, pajjate imināti padaṃ, sikkhāya padaṃ sikkhāpadaṃ; sikkhāya adhigamupāyoti attho. Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. Methunaviratiyā methunasaṃvarassetaṃ adhivacanaṃ. Methunasaṃvaro hi tadaññesaṃ sikkhāsaṅkhātānaṃ sīlavipassanājhānamaggadhammānaṃ vuttatthavasena padattā idha ‘‘sikkhāpada’’nti adhippeto. Ayañca attho sikkhāpadavibhaṅge vuttanayeneva veditabbo. Apica tassatthassa dīpakaṃ vacanampi ‘‘sikkhāpada’’nti veditabbaṃ. Vuttampi cetaṃ – ‘‘sikkhāpadanti yo tattha nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti. Atha vā yathā ‘‘anabhijjhā dhammapada’’nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho [Pg.188] hoti, evamidhāpi ‘‘sikkhāpada’’nti sikkhākoṭṭhāso sikkhāya eko padesotipi attho veditabbo.

那么，即由于苏定那（Sudinna）的过失为因。此中学处（sikkhāpada）：应学故为学（sikkhā），由此而至故为处（pada），学之处为学处；意即为学之达成途径。又或说，是根本、所依、立足处。此是离淫欲、防护淫欲的同义词。因为防护淫欲，就所说之义而言，是其他名为“学”的戒、观（vipassanā）、禅、道诸法的基础，故此处意指“学处”。此义应依《学处分别》（Sikkhāpadavibhaṅga）中所说之理而知。再者，应知说明此义的文句亦是“学处”。此亦曾说：“学处，即彼处之名身、句身、语身、文身。”又如说“无贪是法句”时，意即无贪是法的一部分；如是，此处“学处”亦应理解为学的一部分、学的一个支分。

Dasa atthavase paṭiccāti dasa kāraṇavase sikkhāpadapaññattihetu adhigamanīye hitavisese paṭicca āgamma ārabbha, dasannaṃ hitavisesānaṃ nipphattiṃ sampassamānoti vuttaṃ hoti. Idāni te dasa atthavase dassento ‘‘saṅghasuṭṭhutāyā’’tiādimāha. Tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo, ‘‘suṭṭhu devā’’ti āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo. Yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa ‘‘suṭṭhu, bhante’’ti mama vacanasampaṭicchanatthaṃ paññapessāmi, asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā, na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – ‘‘saṅghasuṭṭhutāyā’’ti. Saṅghaphāsutāyāti saṅghassa phāsubhāvāya; sahajīvitāya sukhavihāratthāyāti attho.

所谓“缘于十种利益”，即是说：缘于、依于、由于十种作为制定学处之因、应被证得的特殊利益，（世尊）彻见此十种特殊利益的成就（而将制定学处）。如今，为显示此十种利益，而说“为僧伽之善美故”等。于此，所谓“僧伽之善美”，即僧伽的善好状态，犹如在“善哉，天神！”之处，是“善哉，尊者！”这样领受言教的状态。凡领受如来之语者，此于他有长时的利益与安乐。是故，（世尊思惟：）“为令僧伽以‘善哉，尊者！’领受我语故，我将制定（学处），是在开示了不领受的过患与领受的功德之后，而非以强力压服。”为显此义，而说“为僧伽之善美故”。所谓“为僧伽之安乐故”，即为僧伽的安稳状态故；义即为共同生活的安乐住故。

Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā; ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya; te hi sikkhāpade asati ‘‘kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ – kiṃ amhehi kataṃ; katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ āropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati te saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ – ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.

所谓“为调伏顽劣之人故”，顽劣者，即是恶戒之人；他们即使被令羞愧，也难以感到羞愧，在违犯时或违犯后都不知惭愧，是为了调伏他们。（世尊思惟：）“因为若无学处，他们会恼乱僧伽说：‘你们看见了什么？听见了什么？我们做了什么？你们根据什么事，安立什么罪，来制伏我们？’但若有学处，僧伽就可以出示学处，依法、依律、依大师教来调伏他们。”是故说——“为调伏顽劣之人故”。

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, sandiṭṭhamānā ubbāḷhā honti. Kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādaṃ ñatvā sikkhattayapāripūriyā ghaṭamānā na kilamanti, sandiṭṭhamānā na ubbāḷhā honti. Tena nesaṃ sikkhāpadapaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati[Pg.189], pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti. Tato pesalā bhikkhū phāsu viharanti. Evaṃ ‘‘pesalānaṃ bhikkhūnaṃ phāsu vihārāyā’’ti ettha dvidhā attho veditabbo.

“为贤善比丘安乐住故”，是指为具足可爱戒行的比丘们安住于安乐之故。因为，具足可爱戒行的比丘们若不了知何者应作、何者不应作，何者有过、何者无过，以及其准则与界限，则为圆满三学而努力时，便会感到疲惫，因疑惑而苦恼。反之，若了知何者应作、何者不应作，何者有过、何者无过，以及其准则与界限，则为圆满三学而努力时，便不会感到疲惫，不会因疑惑而苦恼。因此，为他们制定学处，能导向安乐住。或者，对顽劣之人的制伏，其本身就是这些贤善比丘的安乐住。因为，由于恶戒之人，布萨无法成立，自恣无法成立，僧事无法进行，僧团无法和合，比丘们心意分散，不能致力于诵习、问难、修习业处等。然而，当恶戒之人被制伏后，这一切灾患便不复存在。由此，贤善的比丘们得以安乐而住。如是，“为贤善比丘安乐住故”一词，于此应知有二种含义。

Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti diṭṭhadhammikā āsavā nāma asaṃvare ṭhitena tasmiññeva attabhāve pattabbā pāṇippahāra-daṇḍappahāra-hatthaccheda-pādaccheda-akitti-ayasavippaṭisārādayo dukkhavisesā. Iti imesaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya pidhānāya āgamanamaggathakanāyāti attho.

“为防护现法诸漏故”，所谓“现法诸漏”，是指住于不律仪者，于此生中即可能遭遇的种种特殊痛苦，如：遭手打、杖击、断手、断足、恶名、坏声誉、后悔等。因此，此句意为：为了防护、遮止、断绝此等现法诸漏的来路。

Samparāyikānaṃ āsavānaṃ paṭighātāyāti samparāyikā āsavā nāma asaṃvare ṭhitena katapāpakammamūlakā samparāye narakādīsu pattabbā dukkhavisesā, tesaṃ paṭighātatthāya paṭippassambhanatthāya vūpasamatthāyāti vuttaṃ hoti.

“为对治后世诸漏故”，所谓“后世诸漏”，是指住于不律仪者，因所作恶业为根，于后世在地狱等处所应遭遇的种种特殊痛苦。此句是说，是为了对治、平息、寂灭彼等诸漏。

Appasannānaṃ pasādāyāti sikkhāpadapaññattiyā hi sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā yepi appasannā paṇḍitamanussā, te ‘‘yāni vata loke mahājanassa rajjana-dussana-muyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viratā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī’’ti pasādaṃ āpajjanti, vinayapiṭake potthakaṃ disvā micchādiṭṭhika-tivedī brāhmaṇo viya. Tena vuttaṃ – ‘‘appasannānaṃ pasādāyā’’ti.

为令未信者生信：因为当学处被制定时，那些尚未信奉的有智慧的人，或因了知所制定的学处，或因看见比丘们如所制定地行持，便会心生净信，说道：“世间大众所贪染、嗔恚、愚痴之处，这些释迦子沙门却能远离、断除而住，他们做的真是难行之事，他们做的真是重担之事啊！”就像有邪见而通晓三吠陀的婆罗门，看见律藏的典籍后也会生起净信一样。因此说：“为令未信者生信”。

Pasannānaṃ bhiyyobhāvāyāti yepi sāsane pasannā kulaputtā tepi sikkhāpadapaññattiṃ ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho ayyā dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī’’ti bhiyyo bhiyyo pasīdanti. Tena vuttaṃ – ‘‘pasannānaṃ bhiyyobhāvāyā’’ti.

为令已信者增长：那些已于教法生信的良家子，或因了知学处的制定，或因看见比丘们如所制定地行持，其信心便会倍复增长，说道：“啊！圣者们真是难行能行！他们终生守护着一食、梵行与律仪防护。”因此说：“为令已信者增长”。

Saddhammaṭṭhitiyāti tividho saddhammo – pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ ‘‘pariyattisaddhammo’’ nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti [Pg.190] ayaṃ ‘‘paṭipattisaddhammo’’ nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ ‘‘adhigamasaddhammo’’ nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ – ‘‘saddhammaṭṭhitiyā’’ti.

为令正法久住：正法有三种——教理正法(pariyattisaddhammo)、行道正法(paṭipattisaddhammo)、证悟正法(adhigamasaddhammo)。其中，摄于三藏中的一切佛语，名为“教理正法”。十三头陀支、十四犍度仪轨、八十二大仪轨，以及戒、定、观(vipassanā)，此名为“行道正法”。四圣道、四沙门果及涅槃，此名为“证悟正法”。此一切正法，皆因有了学处的制定，比丘们才会学习学处、其分别(vibhaṅga)，以及为阐明其义理而学习的其他佛语；并且如所制定地行持，圆满行道后，便能以行道证得所应证的出世间法。是故，由学处的制定，正法得以长久住立。因此说：“为令正法久住”。

Vinayānuggahāyāti sikkhāpadapaññattiyā hi sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito sūpatthambhito. Tena vuttaṃ – ‘‘vinayānuggahāyā’’ti.

为扶助律故：因为当学处被制定时，防护律、断律、寂静律与制定律这四种律，即被扶助、支持、善支持。是故说：“为扶助律故”。

Sabbāneva cetāni padāni ‘‘sikkhāpadaṃ paññapessāmī’’ti iminā vacanena saddhiṃ yojetabbāni. Tatrāyaṃ paṭhamapacchimapadayojanā – ‘‘saṅghasuṭṭhutāya sikkhāpadaṃ paññapessāmi, vinayānuggahāya sikkhāpadaṃ paññapessāmī’’ti.

所有这些词句，都应与“我将制定学处”这句话相连接。于此，首尾句的连接是：“为僧团善美故，我将制定学处；为扶助律故，我将制定学处。”

Api cettha yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghaphāsu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evaṃ saṅkhalikanayaṃ; yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evañca ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā yaṃ vuttaṃ parivāre (pari. 334) –

此外，于此：“凡是僧团的善美，即是僧团的安乐；凡是僧团的安乐，即是为了折伏恶性之人”，此为连锁法。又：“凡是僧团的善美，即是僧团的安乐；凡是僧团的善美，即是为了折伏恶性之人”，如此，在《附随》(Parivāra)中，作了十次以每一词为根本的连接，如所说（《附随》334）：

‘‘Atthasataṃ dhammasataṃ, dve ca niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe’’ti.

百种义，百种法，及二百种词源；四百种智，于论著中依义而有。

Taṃ sabbaṃ veditabbaṃ. Taṃ panetaṃ yasmā parivāreyeva āvi bhavissati, tasmā idha na vaṇṇitanti.

这一切都应当了知。然而，因为这一切将在《附随》(Parivāra)中才显明，是故此处不作阐述。

Evaṃ sikkhāpadapaññattiyā ānisaṃsaṃ dassetvā tasmiṃ sikkhāpade bhikkhūhi kattabbakiccaṃ dīpento ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti āha. Kiṃ vuttaṃ hoti? Bhikkhave, imaṃ pana mayā iti sandassitānisaṃsaṃ sikkhāpadaṃ evaṃ pātimokkhuddese uddiseyyātha ca pariyāpuṇeyyātha ca dhāreyyātha ca aññesañca vāceyyāthāti. Atirekānayanattho [Pg.191] hi ettha ca saddo, tenāyamattho ānīto hotīti.

如此开示了制定学处的功德后，为阐明比丘们于该学处中应作之事，（世尊）说：“诸比丘，你们应如此诵举此学处。”此话何意？意即：诸比丘，对我已如是开示其功德的此学处，你们应在诵举波罗提木叉(pātimokkha)时，（不仅要）诵举，还应遍学、受持，并教说与他人。于此，“ca”字实有引申补充之义，由是而带出此等含义。

Idāni yaṃ vuttaṃ ‘‘imaṃ sikkhāpada’’nti taṃ dassento ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti āha. Evaṃ mūlacchejjavasena daḷhaṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya makkaṭīvatthu udapādi. Tassuppattidīpanatthametaṃ vuttaṃ – evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotīti. Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādīti.

现在，为说明所说的“此学处”，而说：“若有比丘行淫欲法，则成波罗夷，不堪共住。”如此，以断根本的方式，在第一波罗夷学处被稳固地制定后，为了作补充制定，另一件母猴事也发生了。为说明其事之缘起，而说此言：“如是，此学处由世尊为比丘们制定。”其义为：此学处由世尊为比丘们如是制定，并且这另一件事也发生了。

Paṭhamapaññattikathā niṭṭhitā.

初制之论终。

Sudinnabhāṇavāraṃ niṭṭhitaṃ.

苏定那诵品终。

Makkaṭīvatthukathā

母猴的故事

40. Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – makkaṭiṃ āmisenāti mahāvane bhikkhūnaṃ khantimettādiguṇānubhāvena nirāsaṅkacittā bahū migamorakukkuṭamakkaṭādayo tiracchānā padhānāgāraṭṭhānesu vicaranti. Tatra ekaṃ makkaṭiṃ āmisena yāgubhattakhajjakādinā upalāpetvā, saṅgaṇhitvāti vuttaṃ hoti. Tassāti bhummavacanaṃ. Paṭisevatīti pacurapaṭisevano hoti; pacuratthe hi vattamānavacanaṃ. So bhikkhūti so methunadhammapaṭisevanako bhikkhu. Senāsanacārikaṃ āhiṇḍantāti te bhikkhū āgantukā buddhadassanāya āgatā pātova āgantukabhattāni labhitvā katabhattakiccā bhikkhūnaṃ nivāsanaṭṭhānāni passissāmāti vicariṃsu. Tena vuttaṃ – ‘‘senāsanacārikaṃ āhiṇḍantā’’ti. Yena te bhikkhū tenupasaṅkamīti tiracchānagatā nāma ekabhikkhunā saddhiṃ vissāsaṃ katvā aññesupi tādisaññeva cittaṃ uppādenti. Tasmā sā makkaṭī yena te bhikkhū tenupasaṅkami; upasaṅkamitvā ca attano vissāsikabhikkhusseva tesampi taṃ vikāraṃ dassesi.

40. 现在，为说明那另一件发生的事，而说“彼时”等语。此处为隐晦词句之释义：所谓“以食物引诱母猴”者，是在大林中，因比丘们具有忍耐、慈心等功德威力，许多鹿、孔雀、鸡、猴等旁生，皆无畏惧地在禅修处所游走。其中，以粥、饭、硬食等食物引诱、亲近一只母猴，是为此意。“于彼”(tassā)是处格之语。“行”(paṭisevati)是说频繁行事；确实，现在时态用于表达“频繁”之义。“彼比丘”是指行淫欲法的那个比丘。所谓“在住处周游”者，是说那些为见佛陀而来的客座比丘，清晨得到客座比丘的份食，用完餐后，心想：“我们去看看比丘们的住处吧”，于是四处游走。因此说“在住处周游”。所谓“走向那些比丘”者，是说旁生之类，若与一位比丘建立了信任，对其他比丘也会生起同样的心。因此，那只母猴走向那些比丘所在之处；走近后，就像对它所信任的比丘那样，也向他们展示了那种不当的行为。

Cheppanti naṅguṭṭhaṃ. Oḍḍīti abhimukhaṃ ṭhapesi. Nimittampi akāsīti yena niyāmena yāya kiriyāya methunādhippāyaṃ te jānanti taṃ akāsīti attho[Pg.192]. So bhikkhūti yassāyaṃ vihāro. Ekamantaṃ nilīyiṃsūti ekasmiṃ okāse paṭicchannā acchiṃsu.

“摇动尾巴”(Cheppanti naṅguṭṭhaṃ)。“翘起”(Oḍḍīti)，即朝向放置。“也作了表示”(Nimittampi akāsi)，其义为：她做了某种能让他们了解其交媾意图的方式和行为。“那位比丘”(So bhikkhu)，即这座精舍的主人。“躲在一旁”(Ekamantaṃ nilīyiṃsu)，即他们隐藏在一个地方。

41. Saccaṃ, āvusoti sahoḍḍhaggahito coro viya paccakkhaṃ disvā coditattā ‘‘kiṃ vā mayā kata’’ntiādīni vattuṃ asakkonto ‘‘saccaṃ, āvuso’’ti āha. Nanu, āvuso, tatheva taṃ hotīti āvuso yathā manussitthiyā, nanu tiracchānagatitthiyāpi taṃ sikkhāpadaṃ tatheva hoti. Manussitthiyāpi hi dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullameva. Tiracchānagatitthiyāpi taṃ sabbaṃ duṭṭhullameva. Ko ettha viseso? Alesaṭṭhāne tvaṃ lesaṃ oḍḍesīti.

41. “确实，贤友”——就像人赃并获的小偷，因被亲眼目睹而受到指责，无法辩解说“我做了什么”之类的话，只能回答“确实，贤友”。“贤友，难道不是这样吗？”——贤友啊，正如对人类女性，难道对雌性畜生，那条学处不也是一样的吗？对于人类女性，无论是看、抓、触、碰、摩擦，都是粗重罪。对于雌性畜生，所有这些也都是粗重罪。这里有什么区别呢？你这是在不应寻找借口之处寻找借口啊。

42. Antamaso tiracchānagatāyapi pārājiko hoti asaṃvāsoti tiracchānagatāyapi methunaṃ dhammaṃ paṭisevitvā pārājiko yeva hotīti daḷhataraṃ sikkhāpadamakāsi. Duvidhañhi sikkhāpadaṃ – lokavajjaṃ, paṇṇattivajjañca. Tattha yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāma. Sesaṃ paṇṇattivajjaṃ. Tattha lokavajje anupaññatti uppajjamānā rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajjati, aññatra adhimānā, aññatra supinantāti ayaṃ pana vītikkamābhāvā abbohārikattā ca vuttā. Paṇṇattivajje akate vītikkame uppajjamānā sithilaṃ karontī mocentī dvāraṃ dadamānā aparāparampi anāpattiṃ kurumānā uppajjati, gaṇabhojanaparamparabhojanādīsu anupaññattiyo viya. ‘‘Antamaso taṅkhaṇikāyapī’’ti evarūpā pana kate vītikkame uppannattā paññattigatikāva hoti. Idaṃ pana paṭhamasikkhāpadaṃ yasmā lokavajjaṃ, na paṇṇattivajjaṃ; tasmā ayamanupaññatti rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajji.

42. “乃至与畜生，亦成波罗夷，不得共住”，是说：即使与畜生行不净行，也必定是波罗夷，（世尊）因此制定了更严厉的学处。学处实有二种：世间罪与制教罪。于此，若有心之情况下，其心唯是不善，此名为世间罪；其余为制教罪。于此，于世间罪，随制生起时，是为堵塞、关门、断流，令其更严厉而生起。至于“除增上慢，除梦中”，此乃因无违犯且不构成处理事项而说。于制教罪，于违犯未作时，随制生起时，是为放宽、开解、给予方便之门，一再地开为无犯而生起，犹如于众食(gaṇabhojana)、数数食(paramparabhojana)等中的随制。至于“乃至对剎那（尸）”，此等（随制）则因是在违犯已作后生起，故与原制同类。而此第一学处，因是世间罪，非制教罪，是故此随制生起时，是为堵塞、关门、断流，令其更严厉。

Evaṃ dvepi vatthūni sampiṇḍetvā mūlacchejjavasena daḷhataraṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya vajjiputtakavatthu udapādi. Tassuppattidassanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti[Pg.193]. Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca idañca aññampi vatthu udapādīti.

如是，在以断根的方式合并二事、更严厉地制定第一波罗夷时，为了随制，复有跋耆子(Vajjiputtaka)事生起。为了显示其生起，而说此言：“如是，世尊为诸比丘制定此学处。”其义为：世尊为诸比丘如是制定此学处，而此另一事亦生起。

Makkaṭīvatthukathā niṭṭhitā.

母猴事终。

Santhatabhāṇavāro

敷座品

Vajjiputtakavatthuvaṇṇanā

跋耆子事释义

43-44. Idāni yaṃ taṃ aññampi vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāpi ayamanuttānapadavaṇṇanā – vesālikāti vesālivāsino. Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā. Sāsane kira yo yo upaddavo ādīnavo abbudamuppajji, sabbaṃ taṃ vajjiputtake nissāya. Tathā hi devadattopi vajjiputtake pakkhe labhitvā saṅghaṃ bhindi. Vajjiputtakā eva ca vassasataparinibbute bhagavati uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpesuṃ. Imepi tesaṃ yeva ekacce evaṃ paññattepi sikkhāpade yāvadatthaṃ bhuñjiṃsu…pe… methunaṃ dhammaṃ paṭiseviṃsūti.

43-44. 现在，为示其他已生起之事，故说“尔时”等句。于此亦有此浅显词句的释义：毗舍离人即毗舍离的居民。跋耆子(Vajjiputtakā)即跋耆国毗舍离诸家族之子。据说，在教法中，任何生起的灾患、过患、弊病，皆缘于跋耆子。诚然，提婆达多亦是获得了跋耆子为其党羽后，才得以破僧。世尊般涅槃百年后，正是跋耆子们宣示了非法的、非律的导师教法。他们中的一些人，即使在学处已制定后，仍随其所欲而食……乃至行淫法。

Ñātibyasanenapīti ettha asanaṃ byasanaṃ vikkhepo viddhaṃsanaṃ vināsoti sabbametaṃ ekatthaṃ. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, tena ñātibyasanena, rājadaṇḍabyādhimaraṇavippavāsanimittena ñātivināsenāti attho. Esa nayo dutiyapadepi. Tatiyapade pana ārogyavināsako rogo eva rogabyasanaṃ. So hi ārogyaṃ byasati vikkhipati vināsetīti byasanaṃ. Rogova byasanaṃ rogabyasanaṃ, tena rogabyasanena. Phuṭṭhāti adhipannā abhibhūtā samannāgatāti attho.

于“ñātibyasanenapīti”（亦因亲属之灾）一句中，“asana”、“byasana”（灾难）、“vikkhepa”（散乱）、“viddhaṃsana”（破坏）、“vināsa”（毁灭），这一切都是同义词。亲属的灾难，是为“亲属之灾”（ñātibyasana）；“因彼亲属之灾”（tena ñātibyasanena）意指：因王法惩罚、疾病、死亡、别离为缘由而导致的亲属毁灭。此法亦适用于第二句。于第三句中，毁坏健康的疾病即是“病之灾”（rogabyasana）。因为它扰乱、破坏、毁灭健康，故称为“灾难”（byasana）。疾病即是灾难，是为“病之灾”。“因彼病之灾”（tena rogabyasanena）。“被触”（phuṭṭhā）意指：被压倒、被征服、被伴随。

Na mayaṃ, bhante ānanda, buddhagarahinoti bhante ānanda, mayaṃ na buddhaṃ garahāma, na buddhassa dosaṃ dema. Na dhammagarahino, na saṅghagarahino. Attagarahino mayanti attānameva mayaṃ garahāma, attano dosaṃ dema. Alakkhikāti nissirikā. Appapuññāti parittapuññā. Vipassakā kusalānaṃ dhammānanti ye aṭṭhatiṃsārammaṇesu vibhattā kusalā dhammā, tesaṃ vipassakā; tato tato ārammaṇato vuṭṭhāya teva dhamme vipassamānāti [Pg.194] attho. Pubbarattāpararattanti rattiyā pubbaṃ pubbarattaṃ, rattiyā aparaṃ apararattaṃ, paṭhamayāmañca pacchimayāmañcāti vuttaṃ hoti. Bodhipakkhikānanti bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakānanti attho. Bhāvanānuyoganti vaḍḍhanānuyogaṃ. Anuyuttā vihareyyāmāti gihipalibodhaṃ āvāsapalibodhañca pahāya vivittesu senāsanesu yuttapayuttā anaññakiccā vihareyyāma.

“尊者阿难，我们不毁谤佛陀”是说：尊者阿难，我们不毁谤佛陀，不给佛陀过失。不毁谤法，不毁谤僧。“我们是自责的人”是说：我们只责备自己，给自己过失。“无吉祥”即无威德。“少福德”即福德微少。“善法的内观者”是指：对于那些在三十八种所缘中分别出来的善法，是内观者；意思是，从那些所缘中出定后，内观那些法。“初夜后夜”是指：夜的前分是初夜，夜的后分是后夜；也就是说初夜和后夜。“菩提分”是指属于菩提一方的，意思是，对阿罗汉道智有助益的。“致力于修习”即致力于增长。“我们应当专心修习”是指：舍弃在家的障碍和住处的障碍后，在寂静的卧坐处，勤勉、精勤地，无有他务而住。

Evamāvusoti thero etesaṃ āsayaṃ ajānanto idaṃ nesaṃ mahāgajjitaṃ sutvā ‘‘sace ime īdisā bhavissanti, sādhū’’ti maññamāno ‘‘evamāvuso’’ti sampaṭicchi. Aṭṭhānametaṃ anavakāsoti ubhayampetaṃ kāraṇapaṭikkhepavacanaṃ. Kāraṇañhi yasmā tattha tadāyattavuttibhāvena phalaṃ tiṭṭhati. Yasmā cassa taṃ okāso hoti tadāyattavuttibhāvena, tasmā ‘‘ṭhānañca avakāso cā’’ti vuccati, taṃ paṭikkhipanto āha – ‘‘aṭṭhānametaṃ, ānanda, anavakāso’’ti. Etaṃ ṭhānaṃ vā okāso vā natthi. Yaṃ tathāgatoti yena tathāgato vajjīnaṃ vā…pe… samūhaneyya, taṃ kāraṇaṃ natthīti attho. Yadi hi bhagavā etesaṃ ‘‘labheyyāma upasampada’’nti yācantānaṃ upasampadaṃ dadeyya, evaṃ sante ‘‘pārājiko hoti asaṃvāso’’ti paññattaṃ samūhaneyya. Yasmā panetaṃ na samūhanati, tasmā ‘‘aṭṭhānameta’’ntiādimāha.

“如是，贤友。”长老不知他们的意图，听到他们这般大声喧哗后，心想：“倘若他们真是如此，善哉。”便应承道：“如是，贤友。”“此事无有是处，无有可能”，这两者都是否定原因之语。因为果依附于因而存在，所以（因）被称为“处”(ṭhāna)。又因为那因是此果的机会，所以被称为“机会”(avakāsa)。世尊否定它而说：“阿难，此事无有是处，无有可能。”即此“处”或“机会”不存在。其义为：如来会因跋耆人等而废除已制定的波罗夷学处，这样的原因是不存在的。因为，如果世尊给这些请求“愿我等得具足戒”的人授予具足戒，如此便会废除已制定的“犯波罗夷者，不得共住”的学处。但因为（世尊）不废除此（学处），所以说“此事无有是处”等。

So āgato na upasampādetabboti ‘‘yadi hi evaṃ āgato upasampadaṃ labheyya, sāsane agāravo bhaveyya. Sāmaṇerabhūmiyaṃ pana ṭhito sagāravo ca bhavissati, attatthañca karissatī’’ti ñatvā anukampamāno bhagavā āha – ‘‘so āgato na upasampādetabbo’’ti. So āgato upasampādetabboti evaṃ āgato bhikkhubhāve ṭhatvā avipannasīlatāya sāsane sagāravo bhavissati, so sati upanissaye nacirasseva uttamatthaṃ pāpuṇissatīti ñatvā upasampādetabboti āha.

关于“彼来者不应被授予具足戒”：世尊了知“倘若（未舍戒而行淫后）这样来的人获得具足戒，就会对教法不恭敬。但若他安住于沙弥位，则会是恭敬的，也能成办自己的利益”，出于怜悯而说：“彼来者不应被授予具足戒。” 关于“彼来者应被授予具足戒”：世尊了知“（舍戒行淫后）这样来的人，住于比丘位后，因其戒行未毁，将会对教法恭敬。他若有（证果的）近因缘，不久即能证得最上义”，故说“应被授予具足戒”。

Evaṃ methunaṃ dhammaṃ paṭisevitvā āgatesu anupasampādetabbañca upasampādetabbañca dassetvā tīṇipi vatthūni samodhānetvā paripuṇṇaṃ katvā sikkhāpadaṃ paññapetukāmo ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti vatvā ‘‘yo pana bhikkhu…pe… asaṃvāso’’ti paripuṇṇaṃ sikkhāpadaṃ paññapesi.

如此，在开示了行淫法而来者中不应被授予具足戒者与应被授予具足戒者，并集合所有三事之后，世尊欲制定圆满的学处，便说：“诸比丘，你们应当如此诵念此学处”，接着制定了“若有比丘……乃至……不得共住”的圆满学处。

Vajjiputtakavatthuvaṇṇanā niṭṭhitā.

跋耆子事释义终。

Catubbidhavinayakathā

四种律论

45. Idānissa [Pg.195] atthaṃ vibhajanto ‘‘yo panāti, yo yādiso’’tiādimāha. Tasmiṃ pana sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena catubbidho vinayo jānitabbo –

45. 现在，在解释其意义时，说了“凡……”等。于此，欲善巧于该学处、学处之分析，以及全部戒律抉择者，应当了知四种律：

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

往昔结集者，大德具神通；抉出四种律，为众广宣说。

Katamaṃ catubbidhaṃ? Suttaṃ, suttānulomaṃ, ācariyavādaṃ, attanomatinti. Yaṃ sandhāya vuttaṃ – ‘‘āhaccapadena rasena ācariyavaṃsena adhippāyā’’ti, ettha hi āhaccapadanti suttaṃ adhippetaṃ, rasoti suttānulomaṃ, ācariyavaṃsoti ācariyavādo, adhippāyoti attanomati.

何谓四种？经、随顺经、师说、自意。就此而说：“依直说句、依义理、依师承、依己意”。于此，“直说句”意指经，“义理”意指随顺经，“师承”意指师说，“己意”意指自意。

Tattha suttaṃnāma sakale vinayapiṭake pāḷi.

其中，“经”是指整个律藏中的巴利文本。

Suttānulomaṃ nāma cattāro mahāpadesā; ye bhagavatā evaṃ vuttā – ‘‘yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce akappiyaṃ anulometi; kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi; akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati; taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati; taṃ vo kappatī’’ti (mahāva. 305).

“随顺经”是指四大教法，世尊曾如是说：“诸比丘，凡我未遮止说‘此不适宜’者，若其随顺不适宜者、违逆适宜者，则于汝等为不适宜。诸比丘，凡我未遮止说‘此不适宜’者，若其随顺适宜者、违逆不适宜者，则于汝等为适宜。诸比丘，凡我未允许说‘此适宜’者，若其随顺不适宜者、违逆适宜者，则于汝等为不适宜。诸比丘，凡我未允许说‘此适宜’者，若其随顺适宜者、违逆不适宜者，则于汝等为适宜。”（大品305）

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

“师说”是指由五百位结集法的阿罗汉所确立，独立于巴利文本，依审慎抉择而流传的义注传承。

Attanomati nāma sutta-suttānuloma-ācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.

“自意”是指，在撇开经、随顺经与师说之后，通过推论、自己的了悟以及对方法的把握，来陈述自己所想到的理由。

Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo ‘‘attanomati’’ nāma. Taṃ pana attanomatiṃ gahetvā kathentena na daḷhaggāhaṃ [Pg.196] gahetvā voharitabbaṃ. Kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ. Attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā. Attanomatito ācariyavādo balavataro.

再者，在经、论、律的义注中所出现的任何上座部说，皆名为“自意”(attanomati)。然而，在采纳此自意而说时，不应固执己见。应当省察理由，以义理对照巴利，以巴利对照义理，相互参照而说。自意应当置于师说中加以衡量。若其能置入且相符，则应采纳；若既不能置入又不相符，则不应采纳。此自意实为最弱者，师说比自意更有力。

Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samentoyeva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ balavataraṃ.

师说亦应置于“随顺经”(suttānuloma)中加以衡量。于此，能置入且相符者方可采纳，不符者不应采纳。因为随顺经比师说更有力。

Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti, sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. No ce, na gahetabbaṃ; suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca gārayhācariyavādo na gahetabbo; suttasmiṃyeva ṭhātabbaṃ.

随顺经亦应置于经中加以衡量。于此，能置入且相符者方可采纳，不符者不应采纳，因为经比随顺经更有力。经是不可推翻的，如同举行结集的僧团，如同诸佛住世之时。因此，当两位比丘论议时，若己方论者引经为证，他方论者引随顺经，他们不应互相轻蔑或指责，而应将随顺经置于经中加以衡量。若能置入且相符，则应采纳；若否，则不应采纳，只应立足于经。又，若此方引经为证，他方引师说，他们亦不应互相轻蔑或指责，而应将师说置于经中加以衡量。若能置入且相符，则应采纳；不能置入且不相符的、应受呵责的师说，则不应采纳，只应立足于经。

Athāyaṃ suttaṃ gahetvā katheti, paro attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttasmiṃ yeva ṭhātabbaṃ.

又，若此方引经为证，他方引自意，他们亦不应互相轻蔑或指责，而应将自意置于经中加以衡量。若能置入且相符，则应采纳；若否，则不应采纳，只应立足于经。

Atha panāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ. Suttaṃ suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo ārūḷhaṃ pāḷiāgataṃ paññāyati, gahetabbaṃ. No ce tathā paññāyati na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato āgataṃ, na gahetabbaṃ. Suttānulomasmiṃyeva ṭhātabbaṃ.

再者，若此方引随顺经(suttānuloma)为证，他方引经。应将经置于随顺经中加以衡量。若能置入且相符，可知其为三次结集所诵、巴利圣典所传，则应采纳。若非如此可知，不能置入且不相符，则其或为教外之经、或为偈颂、或为其他应受呵责之经，来自《秘密韦桑达拉》(Guḷhavessantara)、《秘密律》(Guḷhavinaya)、《韦达拉》(Vedalla)等之一，不应采纳。只应立足于随顺经。

Athāyaṃ [Pg.197] suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo. Suttānulomeyeva ṭhātabbaṃ.

若此方引随顺经为证，他方引师说(ācariyavāda)。应将师说置于随顺经中加以衡量。若能置入且相符，则应采纳。若否，则不应采纳。只应立足于随顺经。

Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttānulomeyeva ṭhātabbaṃ.

若此方引随顺经为证，他方引自意(attanomati)。应将自意置于随顺经中加以衡量。若能置入且相符，则应采纳。若否，则不应采纳。只应立足于随顺经。

Atha panāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

再者，若此方引师说为证，他方引经。应将经置于师说中加以衡量。若能置入且相符，则应采纳。不相符者为应受呵责之经，不应采纳。只应立足于师说。

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

若此方引师说为证，他方引随顺经。应将随顺经置于师说中加以衡量。能置入且相符者方可采纳，不符者不应采纳。只应立足于师说。

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Ācariyavādeyeva ṭhātabbaṃ.

若此方引师说为证，他方引自意。应将自意置于师说中加以衡量。若能置入且相符，则应采纳。若否，则不应采纳。只应立足于师说。

Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

再者，若此方引自意为证，他方引经。应将经置于自意中加以衡量。若能置入且相符，则应采纳。不相符者为应受呵责之经，不应采纳。只应立足于自意。

Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

若此方引自意为证，他方引随顺经。应将随顺经置于自意中加以衡量。能置入且相符者方可采纳，不符者不应采纳。只应立足于自意。

Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti, gahetabbo; itaro gārayhācariyavādo na gahetabbo. Attanomatiyameva ṭhātabbaṃ. Attano gahaṇameva baliyaṃ kātabbaṃ. Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.

若此方引自意为证，他方引师说。应将师说置于自意中加以衡量。若能置入且相符，则应采纳；否则，其为应受呵责之师说，不应采纳。只应立足于自意。应令自己所持者更为有力。且于一切处，不应轻蔑或指责。

Atha [Pg.198] panāyaṃ ‘‘kappiya’’nti gahetvā katheti, paro ‘‘akappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

再者，若此方执“适宜”而说，他方执“不适宜”。应将其置于经及随顺经中加以衡量。若为适宜，则应立足于适宜；若为不适宜，则应立足于不适宜。

Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, paro kāraṇaṃ na vindati. Kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ. ‘‘Sādhū’’ti sampaṭicchitvā akappiyeva ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā kappiyākappiyavicāraṇamāgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.

若此方为证明其适宜，从经中引述诸多理由与抉择，而他方找不到理由，则应立足于适宜。若他方为证明其不适宜，从经中引述诸多理由与抉择，此方不应固执己见，而应道：“善哉！”并欣然接受，立足于不适宜。若双方理由皆仿佛可见，则以遮止为善，应立足于不适宜。就律而言，于适宜、不适宜之审查，当行阻断，当行坚固，当截其流，只应立足于较重一方。

Atha panāyaṃ ‘‘akappiya’’nti gahetvā katheti, paro ‘‘kappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

再者，若此方执“不适宜”而说，他方执“适宜”。应将其置于经及随顺经中加以衡量。若为适宜，则应立足于适宜；若为不适宜，则应立足于不适宜。

Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye ca vinicchayo vutto; evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo veditabbo. Nāmamattaṃyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.

或，此人以众多经律抉择之理由显示其为不如法，而对方找不到理由，则应立于不如法。或，对方以众多经律抉择之理由显示其为如法，而此人找不到理由，则应立于如法。或，若双方皆见理由之影像，则不应舍弃己见。如此抉择已于如法与不如法、不如法与如法之论中说；同理，于无罪与有罪、有罪与无罪之论中，及于轻罪与重罪、重罪与轻罪之论中，亦应如是知此抉择。实因此中唯名不同，于应用之理则无不同，是故不详述。

Evaṃ kappiyākappiyādivinicchaye uppanne yo sutta-suttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde ṭhātabbaṃ. Sabbaso pana kāraṇaṃ vinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ tasmiṃ sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.

如是，于如法与不如法等抉择产生时，若有人于经、随顺经、师说及己见中获得更优之理由，则应立于其说。然若完全不得抉择之理由，则不应舍弃经，唯应立于经。如是，欲于彼学处、学处分别及全部戒律抉择中得善巧者，应知此四种律。

Imañca [Pg.199] pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchitabbāni. Katamāni tīṇi? ‘‘Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanato’’ti idamekaṃ lakkhaṇaṃ. ‘‘Vinaye kho pana ṭhito hoti asaṃhīro’’ti idaṃ dutiyaṃ. ‘‘Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā’’ti idaṃ tatiyaṃ.

复次，持律之人虽已了知此四种律，亦应具足三相。实应希求持律者之三相。何为三者？“于其，经善受持、善转述、善抉择，于文于义皆然”，此为第一相。“复次，安住于律，不动摇”，此为第二相。“复次，于其，师承善领受、善作意、善持存”，此为第三相。

Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tañcassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ vācuggataṃ suvinicchitaṃ. Suttato anubyañjanatoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti, kaṅkhacchedaṃ katvā uggahitaṃ.

此中，所谓“经”(sutta)，即全部律藏。其“善受持”(svāgata)者，谓善记诵。“善通达”(suppavattī)者，谓善行持、娴熟、口诵流利、善抉择。“于文于义善抉择”(suttato anubyañjanato)者，谓从巴利、遍问及义注(aṭṭhakathā)而善抉择，断除疑惑后而受持。

Vinaye kho pana ṭhito hotīti vinaye lajjībhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarutāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti. Saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ – ‘‘anāgate lajjī rakkhissati, lajjī rakkhissati, lajjī rakkhissatī’’ti. Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjībhāvena vinaye ṭhito hoti suppatiṭṭhitoti. Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati santiṭṭhituṃ na sakkoti; yaṃ yaṃ parena vuccati taṃ taṃ anujānāti; sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāya vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma; evaṃ no ācariyā vadantī’’ti vissajjeti; yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati ‘‘asaṃhīro’’ti.

“复次，安住于律”者，谓以有愧心而安住于律。无愧者(alajjī)虽博学，然因重利养而歪曲圣典，宣说非法、非律，给导师的教法带来巨大灾患，甚至引起僧团分裂(saṅghabheda)或僧团争讼(saṅgharāji)。有愧者(lajjī)则谨慎、乐于学戒，纵使为性命也不歪曲圣典，而只开示法与律，敬重并确立导师的教法。诚然，往昔诸大长老曾三度宣告：“于未来，有愧者将守护，有愧者将守护，有愧者将守护！”如是，有愧者不舍弃、不逾越律，以有愧心安住于律，此即善安住。“不动摇”(asaṃhīro)者：所谓“动摇”(saṃhīro)，即有人被问及巴利或义注(aṭṭhakathā)，或上下文，或文句次第，便支吾其词、慌乱不安，无法站稳立场；他人所说，他皆认可；舍弃己说，而取他论。反之，若有人被问及巴利或义注，或上下文，或文句次第，不支吾、不慌乱，犹如以钳子一根根拔毛般回答：“我们如是说，我们的诸师如是说。”其巴利与巴利抉择，犹如置于金器中的狮子油，不会穷尽耗损而住立，此谓之“不动摇”。

Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suṭṭhu gahitā hoti. Sumanasikatāti suṭṭhu manasikatā; āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu [Pg.200] upadhāritā pubbāparānusandhito atthato kāraṇato ca upadhāritā; attano matiṃ pahāya ācariyasuddhiyā vattā hoti ‘‘mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā’’ti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍavajjittherassa cāti. Evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.

“其师承善把握”者，谓其长老传承与世系传承皆善把握。“善作意”者，谓善加作意；仅一转向，便如已燃之灯。“善忆持”者，谓善加忆持，从前后关联、从义理、从原因而忆持；舍弃己见，依于师承的清净而说：“我的老师从某某老师处学习，那位老师又从某某处学习。”如是引述全部师承、上座部之义，追溯至优波离长老于正等觉者处学习为止。复次引述：优波离长老于正等觉者处学习，达娑迦(Dāsaka)长老从其戒师优波离长老处学习，须那拘(Soṇaka)长老从其戒师达娑迦长老处学习，悉伽瓦长老从其戒师须那拘长老处学习，目犍连子帝须(Moggaliputtatissa)长老从其戒师悉伽瓦长老与旃陀跋耆(Caṇḍavajjī)长老处学习。如是引述全部师承、上座部之义，追溯至自己的老师为止。如是受持的师承，方为善把握。若不能如是，则至少应受持两三代。至少，应如其师及其师之师所说，依巴利与义注而了知。

Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.

再者，具足此三相的持律者，于僧团为裁决事件而集会时，当事件发生后，控告者与被控告者已陈述应说之言，不应仓促裁决，而应审查六处。是哪六处呢？应审查事、应审查本母、应审查词义分别、应审查三法之章、应审查间罪、应审查无犯。

Vatthuṃ olokentopi hi ‘‘tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ; yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati. So taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查事时，他会见到某种罪，如：“应以草或叶遮蔽而来，不应裸体而来；若来者，犯恶作。”（《波罗夷》517）他便引此经文来平息该诤事。

Mātikaṃ olokentopi ‘‘sampajānamusāvāde pācittiya’’ntiādinā (pāci. 2) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查本母时，他会见到五篇罪中的某一种罪，如：“于故妄语，犯波逸提。”（《波逸提》2）等。他便引此经文来平息该诤事。

Padabhājanīyaṃ [Pg.201] olokentopi ‘‘akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā’’tiādinā (pārā. 59 ādayo, atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查词义分别时，他会见到七篇罪中的某一种罪，如：“于未被啃食的尸身行淫法，犯波罗夷。于大半被啃食的尸身行淫法，犯偷兰遮。”（《波罗夷》59等，义同）等。他便从词义分别中引出经文来平息该诤事。

Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查三法章时，他会在三法章中见到三法僧残、或三法波逸提、或三法恶作，或其他的某一种罪。他便从彼处引出经文来平息该诤事。

Antarāpattiṃ olokentopi ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti taṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查间罪时，他会见到诸学处之间的间罪，如：“举起掉落的火种，犯恶作。”（《波逸提》355）他便引此经文来平息该诤事。

Anāpattiṃ olokentopi ‘‘anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassa, asañcicca, assatiyā, ajānantassā’’ti (pārā. 72 ādayo) evaṃ tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

审查无犯时，他会见到于各个学处中所指示的无犯，如：“比丘不乐受、无盗心、无杀意、无夸耀意、无释放意、非故意、失念、不知者，无犯。”（《波罗夷》72等）他便引此经文来平息该诤事。

Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo appaṭivattiyo, buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ cevaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya; tena sādhukaṃ sallakkhetvā sace anāpatti hoti, ‘‘anāpattī’’ti vattabbaṃ. Sace pana āpatti hoti, ‘‘āpattī’’ti vattabbaṃ. Sā desanāgāminī ce, ‘‘desanāgāminī’’ti vattabbaṃ. Vuṭṭhānagāminī ce, ‘‘vuṭṭhānagāminī’’ti vattabbaṃ. Athassa pārājikacchāyā dissati, ‘‘pārājikāpattī’’ti na tāva vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko. Adinnādānamanussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati, sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno ‘‘āpattī’’ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu ‘‘amhākaṃ ācariyaṃ [Pg.202] pucchā’’ti pesetabbo. Sace so puna āgantvā ‘‘tumhākaṃ ācariyo suttato nayato oloketvā ‘satekiccho’ti maṃ āhā’’ti vadati, tato anena so ‘‘sādhu suṭṭhu yaṃ ācariyo bhaṇati taṃ karohī’’ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero pana atthi, tassa santikaṃ pesetabbo – ‘‘amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi, tassa santikaṃ pesetabbo – ‘‘asukadaharaṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha daharassāpi pārājikacchāyāva upaṭṭhāti, tenāpi ‘‘pārājikosī’’ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā [Pg.203] pabbajjā ca upasampadā ca. Evaṃ pana vattabbo – ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā dvattiṃsākāraṃ tāva manasi karohī’’ti. Sace tassa arogaṃ sīlaṃ kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittampi ekaggaṃ hoti, divasaṃ atikkantampi na jānāti. So divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo – ‘‘kīdisā te cittappavattī’’ti. Ārocitāya cittappavattiyā vattabbo – ‘‘pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ karohī’’ti.

若有比丘精通四种律，具足三相，审视此六处后平息诤事，其裁决犹如佛陀亲坐裁决。若有违犯学处的比丘，前来请教这位善于裁决的比丘关于自己的恶作，他应善加审察。若无犯，当言“无犯”；若有犯，当言“有犯”。若其罪应发露，当言“应发露”；若其罪应出罪，当言“应出罪”。若见其有波罗夷之嫌，则暂不应言“是波罗夷罪”。何以故？淫欲法之违犯与上人法之违犯是粗重的；不与取与杀人之违犯则是微细、心速起的。彼等由微细心而犯，亦由微细心而护。是故，当被问及关于此事的恶作时，不应说“有犯”，若其阿阇梨尚在，则应遣彼比丘去：“请去问我们的阿阇梨。”若他回来后说：“你的阿阇梨依经依理审视后，对我说‘是可治的’。”此时此人应告知他：“善哉，甚善，你当遵照阿阇梨所言而行。”若他没有阿阇梨，但有同学长老，则应遣他去彼处：“与我们同学的长老是僧团的领导者，你去问他。”若彼亦裁决“是可治的”，应告知他：“善哉，甚善，你当遵照他的话去做。”若连同学长老亦无，但有贤智的弟子，则应遣他去彼处：“你去问某某年轻比丘。”若彼亦裁决“是可治的”，应告知他：“善哉，甚善，你当遵照他的话去做。”若于年轻比丘亦现起波罗夷之嫌，彼亦不应说：“你是波罗夷。”佛陀出世实为稀有，而出家与受具足戒则更为稀有。应如是告知他：“你当打扫一僻静处，于日间住坐，清净诸戒，先作意三十二身分。”若他戒行无病，业处得以成就，诸行显现，心亦专一，如达近行定与安止定，乃至一日过去亦不自知。当他日暮前来请安时，应如是问他：“你的心行如何？”待他告知心行后，应告诫他：“出家乃为心清净故，你当不放逸地修习沙门法。”

Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇaññeva vuṭṭhāti. So āgato ‘‘kā te cittappavattī’’ti pucchitabbo. Ārocitāya cittappavattiyā ‘‘natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti, athassa ārakkhadevatā paracittavidū samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī’’ti vattabbo.

然而，若有人戒已破，其业处则不成就，心如被刺棒所刺而颤动，为追悔之火所焚烧，如坐于烧热的石头上，即刻便起。他来时，应问：“你的心行如何？”待他告知心行后，应告诫他：“于世间行恶业者，无有秘密可言。行恶者，首先自己了知，其次守护天神、能知他心的沙门、婆罗门及其他天神亦了知。如今你当自求安稳。”

Niṭṭhitā catubbidhavinayakathā

四种律论终。

Vinayadharassa ca lakkhaṇādikathā.

以及持律者之特相等论。

Bhikkhupadabhājanīyavaṇṇanā

比丘句分别释义

Idāni sikkhāpadavibhaṅgassa atthaṃ vaṇṇayissāma. Yaṃ vuttaṃ yo panāti yo yādisotiādi. Ettha yo panāti vibhajitabbapadaṃ; yo yādisotiādīni tassa vibhajanapadāni. Ettha ca yasmā panāti nipātamattaṃ; yoti atthapadaṃ; tañca aniyamena puggalaṃ dīpeti, tasmā tassa atthaṃ dassento aniyamena puggaladīpakaṃ yo saddameva āha. Tasmā ettha evamattho veditabbo – yo panāti yo yokocīti vuttaṃ hoti. Yasmā pana yo yokoci nāma, so avassaṃ liṅga-yutta-jāti-nāma-gotta-sīla-vihāra-gocaravayesu ekenākārena paññāyati, tasmā taṃ tathā ñāpetuṃ taṃ pabhedaṃ pakāsento ‘‘yādiso’’tiādimāha. Tattha yādisoti liṅgavasena yādiso vā tādiso vā hotu; dīgho vā rasso vā kāḷo vā odāto vā maṅguracchavi vā kiso vā thūlo vāti attho. Yathāyuttoti yogavasena yena vā tena vā yutto hotu; navakammayutto vā uddesayutto vā vāsadhurayutto vāti attho. Yathājaccoti jātivasena yaṃjacco vā taṃjacco vā hotu; khattiyo vā brāhmaṇo vā vesso vā suddo vāti attho. Yathānāmoti nāmavasena yathānāmo vā tathānāmo vā hotu; buddharakkhito vā dhammarakkhito vā saṅgharakkhito vāti attho. Yathāgottoti gottavasena yathāgotto vā tathāgotto vā yena vā tena vā gottena hotu; kaccāyano vā vāsiṭṭho vā kosiyo vāti attho. Yathāsīloti sīlesu yathāsīlo vā tathāsīlo vā hotu; navakammasīlo vā uddesasīlo vā vāsadhurasīlo vāti attho. Yathāvihārīti vihāresupi yathāvihārī vā tathāvihārī vā hotu; navakammavihārī vā uddesavihārī vā vāsadhuravihārī vāti attho. Yathāgocaroti gocaresupi yathāgocaro vā tathāgocaro vā hotu; navakammagocaro vā uddesagocaro vā vāsadhuragocaro vāti attho. Thero vāti ādīsu vayovuḍḍhādīsu yo vā so vā hotu; paripuṇṇadasavassatāya thero vā ūnapañcavassatāya navo vā atirekapañcavassatāya [Pg.204] majjhimo vāti attho. Atha kho sabbova imasmiṃ atthe eso vuccati ‘‘yo panā’’ti.

如今我等将解释学处(sikkhāpada)分别之义。所谓“若复(yo pana)”者，即“若，是何等(yo yādiso)”等。于此，“若复”是所应分别之句，“若，是何等”等是其能分别之句。于此，“复(pana)”仅是虚词，“若(yo)”是义词，其指示不特定之人(puggala)。是故，为示其义，说“若”一词为指示不特定之人。因此，于此应如是理解义理——言“若复”者，即是说“任何”。又，所谓“任何”者，其人必然能以形相、所务、种姓、名、姓、品行、住、行境、年龄等其中一种方式被认知。是故，为令如是了知，而说“是何等”等以明其差别。其中，“是何等”者，依形相而言，是此等或彼等，即是长或短，是黑或白，是暗褐色皮肤，是瘦或胖之义。“如其所务”者，依所务而言，从事此务或彼务，即是从事新工程，或从事读诵，或从事观禅之务之义。“如其种姓”者，依种姓而言，是此种姓或彼种姓，即是刹帝利、婆罗门、吠舍或首陀罗之义。“如其名”者，依名而言，是此名或彼名，即是佛护(Buddharakkhita)、法护(Dhammarakkhita)或僧护(Saṅgharakkhita)之义。“如其姓”者，依姓而言，是此姓或彼姓，或任何一姓，即是迦旃延(Kaccāyana)、婆私吒(Vāsiṭṭha)或憍尸迦(Kosiya)之义。“如其品行”者，于诸品行中，是此品行或彼品行，即是有从事新工程之品行、有读诵之品行或有修习观禅之品行之义。“如其住”者，于诸住中，是此住或彼住，即是安住于新工程、安住于读诵或安住于观禅之务之义。“如其行境”者，于诸行境中，是此行境或彼行境，即是以新工程为行境、以读诵为行境或以观禅之务为行境之义。“长老”等者，于年长等方面，是此或彼，即是具足十腊故为长老，或未满五腊故为新学，或超过五腊故为中座之义。然而，所有这一切于此义中皆被称为“若复”。

Bhikkhuniddese bhikkhatīti bhikkhako; labhanto vā alabhanto vā ariyāya yācanāya yācatīti attho. Buddhādīhi ajjhupagataṃ bhikkhācariyaṃ ajjhupagatattā bhikkhācariyaṃ ajjhupagato nāma. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatoti bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu; piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhu. Agghaphassavaṇṇabhedena bhinnaṃ paṭaṃ dhāretīti bhinnapaṭadharo. Tattha satthakacchedanena agghabhedo veditabbo. Sahassagghanakopi hi paṭo satthakena khaṇḍākhaṇḍikaṃ chinno bhinnaggho hoti. Purimagghato upaḍḍhampi na agghati. Suttasaṃsibbanena phassabhedo veditabbo. Sukhasamphassopi hi paṭo suttehi saṃsibbito bhinnaphasso hoti. Kharasamphassataṃ pāpuṇāti. Sūcimalādīhi vaṇṇabhedo veditabbo. Suparisuddhopi hi paṭo sūcikammato paṭṭhāya sūcimalena, hatthasedamalajallikāhi, avasāne rajanakappakaraṇehi ca bhinnavaṇṇo hoti; pakativaṇṇaṃ vijahati. Evaṃ tīhākārehi bhinnapaṭadhāraṇato bhinnapaṭadharoti bhikkhu. Gihivatthavisabhāgānaṃ vā kāsāvānaṃ dhāraṇamatteneva bhinnapaṭadharoti bhikkhu.

在比丘的解释中：“彼乞求，故为乞士”；其义为：或得或不得，皆以圣洁之乞求而乞。因奉行佛陀等所行之乞食行，故名“奉行乞食行者”。任何舍弃或多或少之资财，从家趣于非家而出家者，彼舍离农耕、畜牧等谋生方式，仅以受持出家相而奉行乞食行，是为比丘。或因其生活系于他人，虽于寺中受用（信众）抬送的食物，亦是奉行乞食行，是为比丘；或因依于团食而生起出家之精勤，亦是奉行乞食行，是为比丘。“穿着价值、触感、颜色已破之衣，是为着破衣者”。于此，应知以刀刃切割为价值已破。价值千金之衣，若以刀刃切成碎片，其价值即破，乃至不及原价之半。应知以线缝缀为触感已破。触感柔软之衣，若以诸线缝缀，其触感即破，而成粗糙。应知以针垢等为颜色已破。极清净之衣，从缝制开始，即因针垢、手汗、污垢，乃至最后因染色与作净点而颜色已破，舍其本色。如是，因穿着具此三相之破衣，故为着破衣者，是为比丘。或仅因穿着与在家人衣物不同之袈裟，亦为着破衣者，是为比丘。

Samaññāyāti paññattiyā vohārenāti attho. Samaññāya eva hi ekacco ‘‘bhikkhū’’ti paññāyati. Tathā hi nimantanādimhi bhikkhūsu gaṇiyamānesu sāmaṇerepi gahetvā ‘‘sataṃ bhikkhū sahassaṃ bhikkhū’’ti vadanti. Paṭiññāyāti attano paṭijānanena paṭiññāyapi hi ekacco ‘‘bhikkhū’’ti paññāyati. Tassa ‘‘ko etthāti? Ahaṃ, āvuso, bhikkhū’’ti (a. ni. 10.96) evamādīsu sambhavo daṭṭhabbo. Ayaṃ pana ānandattherena vuttā dhammikā paṭiññā. Rattibhāge pana dussīlāpi paṭipathaṃ āgacchantā ‘‘ko etthā’’ti vutte adhammikāya paṭiññāya abhūtāya ‘‘mayaṃ bhikkhū’’ti vadanti.

“由共称”是指由概念与言说。因为有些人正是仅由共称而被认为是“比丘”。诚然，譬如在邀请等场合计算比丘人数时，即使将沙弥也计算在内，人们也会说“一百位比丘、一千位比丘”。“由自认”是指由自己的承认。因为有些人也通过自认而被认为是“比丘”。这可见于（《增支部》10.96）等例子中：“此处有谁？”“贤友，我是比丘。”然而，这是阿难(Ānanda)长老所说的如法自认。但在夜晚，即使是破戒者在路上迎面而来，被问“此处有谁”时，也会以不如法、不真实的自认回答说：“我们是比丘。”

Ehi [Pg.205] bhikkhūti ehi bhikkhu nāma bhagavato ‘‘ehi bhikkhū’’ti vacanamattena bhikkhubhāvaṃ ehibhikkhūpasampadaṃ patto. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi, bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati. Bhaṇḍu kāsāyavasano hoti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto –

“来，比丘！”：所谓的“来，比丘”，是指仅凭世尊一句“来，比丘！”，便获得比丘身份，成就“来，比丘”具足戒(ehibhikkhūpasampadā)的人。因为世尊见到具备成为“来，比丘”之因缘的个人(puggala)，便从红色的粪扫衣中伸出金色的右手，发出梵音说道：“来，比丘！修习梵行，为的是完全地终结苦。”与世尊的话音同时，在家相便消失，出家与具足戒即告成就。他已剃除须发，身穿袈裟，即著一件下衣，披一件上衣，搭一件在肩上，左肩上挂着一个颜色如同青莲花的土钵——

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.

“三衣与钵，小刀、针与腰带，连同滤水器，此八者为精勤修行比丘的资具。”

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva saṭṭhivassikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati. Bhagavā hi paṭhamabodhiyaṃ ekasmiṃ kāle ehibhikkhūpasampadāya eva upasampādeti. Evaṃ upasampannāni ca sahassupari ekacattālīsuttarāni tīṇi bhikkhusatāni ahesuṃ; seyyathidaṃ – pañca pañcavaggiyattherā, yaso kulaputto, tassa parivārā catupaṇṇāsa sahāyakā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, saddhiṃ dvīhi aggasāvakehi aḍḍhateyyasatā paribbājakā, eko aṅgulimālattheroti. Vuttañhetaṃ aṭṭhakathāyaṃ –

如是，当这八种资具穿戴在身上时，他便如同一位六十戒腊的长老，威仪具足，以佛陀为师，以佛陀为戒师，向正等正觉者顶礼而立。世尊在初证菩提时，仅以“来，比丘”具足戒授予具足戒。如此受具足戒的比丘共有一千三百四十一位。他们是：五位五比丘长老，耶舍良家子，其五十四位同伴，三十位贤部，一千位旧结发者，连同两位上首弟子在内的二百五十位遍游者，以及一位指鬘长老。对此，义注中说——

‘‘Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;

Eko ca thero sappañño, sabbe te ehibhikkhukā’’ti.

“三百复一千，再加四十人，以及一智者，皆是善来僧。”

Na kevalañca ete eva, aññepi bahū santi. Seyyathidaṃ – tisataparivāro selo brāhmaṇo, sahassaparivāro mahākappino, dasasahassā kapilavatthuvāsino kulaputtā, soḷasasahassā pārāyanikabrāhmaṇāti evamādayo. Te pana vinayapiṭake pāḷiyaṃ na niddiṭṭhattā na vuttā. Ime tattha niddiṭṭhattā vuttāti.

不仅只有他们，还有许多其他人。例如：有三百随从的婆罗门塞罗，有一千随从的摩诃劫宾那，一万名迦毗罗卫的良家子，以及一万六千名《彼岸道品》婆罗门等等。但是，那些人在律藏巴利圣典中没有被指出，所以没有提及。这些人因为在那里被指出了，所以在此提及。

‘‘Sattavīsa sahassāni, tīṇiyeva satāni ca;

Etepi sabbe saṅkhātā, sabbe te ehibhikkhukā’’ti.

“二万七千人，以及三百人；此等亦皆计，尽是善来僧。”

Tīhi [Pg.206] saraṇagamanehi upasampannoti ‘‘buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno. Ayañhi upasampadā nāma aṭṭhavidhā – ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhabyākaraṇūpasampadā, garudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti. Tattha ehibhikkhūpasampadā, saraṇagamanūpasampadā ca vuttā eva.

以三皈依受具足戒：是指以“我皈依佛”等方式，通过念诵三句皈依文而受具足戒。此具足戒有八种：“来，比丘”具足戒、三皈依具足戒、领受教诫具足戒、回答问题具足戒、接受重法具足戒、通过使者具足戒、八语具足戒、白四羯磨具足戒。其中，“来，比丘”具足戒和三皈依具足戒已述。

Ovādapaṭiggahaṇūpasampadā nāma ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cā’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃ kiñci dhammaṃ sossāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ sossāmī’ti. Evaṃ hi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti. Evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154) iminā ovādapaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

领受教诫具足戒：是指通过领受此教诫而允许大迦叶长老受具足戒。“因此，迦叶，你当如是学：‘于诸长老、新学、中等比丘，我将生起强烈的惭愧心。’迦叶，你确实当如是学。因此，迦叶，你当如是学：‘凡我所闻任何与善相应的法，皆当珍视、作意，以全心意领会，倾耳闻法。’迦叶，你确实当如是学。因此，迦叶，你当如是学：‘我与喜俱行的身至念将不舍离。’迦叶，你确实当如是学。”（《相应部》2.154）

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ ‘‘‘uddhumātakasaññā’ti vā, sopāka, ‘rūpasaññā’ti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā, byañjanameva nāna’’nti dasa asubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi tvaṃ, sopākā’’ti pucchi. ‘‘Sattavassohaṃ, bhagavā’’ti. ‘‘Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī’’ti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

回答问题具足戒：是指允许沙弥苏帕迦(Sopāka)受具足戒。据说，世尊在东园(Pubbārāma)时，向跟随他经行的沙弥苏帕迦提出了十个关于不净的问题：“苏帕迦，‘膨胀想(uddhumātakasaññā)’与‘色想(rūpasaññā)’，此二法是义异文异，抑或义同文异？”他作了解答。世尊称善后问道：“苏帕迦，你几岁了？”“世尊，我七岁。”“苏帕迦，你解答问题，能与我的一切知智(sabbaññutaññāṇa)相符。”世尊心生欢喜，允许他受具足戒。此即回答问题具足戒。

Garudhammapaṭiggahaṇūpasampadā nāma mahāpajāpatiyā aṭṭhagarudhammassa paṭiggahaṇena anuññātaupasampadā.

领受重法具足戒：是指大波阇波提·乔达弥(Mahāpajāpatī Gotamī)通过领受八重法而获允许的具足戒。

Dūtenūpasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātaupasampadā.

使者具足戒：是指允许名为半迦尸(Aḍḍhakāsī)的妓女所受的具足戒。

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā.

八语具足戒：是指比丘尼通过两种羯磨，即先在比丘尼僧团中行白四羯磨，再在比丘僧团中行白四羯磨，由此而成的具足戒。

Ñatticatutthakammūpasampadā [Pg.207] nāma bhikkhūnaṃ etarahi upasampadā. Imāsu aṭṭhasu upasampadāsu ‘‘yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ anuññātāya imāya upasampadāya upasampannoti vuttaṃ hoti.

白四羯磨具足戒(Ñatticatutthakammūpasampadā)：是现今比丘们的具足戒。在这八种具足戒中，“诸比丘，我先前所允许的三皈依具足戒，我从今日起废止。诸比丘，我允许以白四羯磨授予具足戒。”（《大品》69）如此，即是说由这样被允许的具足戒而受具足戒。

Bhadroti apāpako. Kalyāṇaputhujjanādayo hi yāva arahā, tāva bhadrena sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena ca samannāgatattā ‘‘bhadro bhikkhū’’ti saṅkhyaṃ gacchanti. Sāroti tehiyeva sīlasārādīhi samannāgatattā nīlasamannāgamena nīlo paṭo viya ‘‘sāro bhikkhū’’ti veditabbo. Vigatakilesapheggubhāvato vā khīṇāsavova ‘‘sāro’’ti veditabbo. Sekhoti puthujjanakalyāṇakena saddhiṃ satta ariyā tisso sikkhā sikkhantīti sekhā. Tesu yo koci ‘‘sekho bhikkhū’’ti veditabbo. Na sikkhatīti asekho. Sekkhadhamme atikkamma aggaphale ṭhito, tato uttari sikkhitabbābhāvato khīṇāsavo ‘‘asekho’’ti vuccati. Samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anussāvanāhi ekāya ca ñattiyā kātabbena. Kammenāti dhammikena vinayakammena. Akuppenāti vatthu-ñatti-anussāvana-sīmā-parisasampattisampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenāti kāraṇārahena satthusāsanārahena. Upasampanno nāma uparibhāvaṃ samāpanno, pattoti attho. Bhikkhubhāvo hi uparibhāvo, tañcesa yathāvuttena kammena samāpannattā ‘‘upasampanno’’ti vuccati. Ettha ca ñatticatutthakammaṃ ekameva āgataṃ. Imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ. Tāni ca ‘‘apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca [Pg.208] na bhāriyā bhavissati; yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati. Tāni ca ṭhānāni asuññāni bhavissanti; tasmā anupadavaṇṇanameva karoma.

贤善者（bhadra），是无恶者。从贤善凡夫乃至阿罗汉，因具足贤善的戒、定、慧、解脱与解脱知见，故得“贤善比丘”之称。精要者（sāra）：因具足彼等戒之精要等，犹如蓝布因具足蓝色，当知为“精要比丘”。或因已离烦恼之虚壳，唯漏尽者当知为“精要”。有学（sekha）：与贤善凡夫一起的七种圣者修习三学，故称“有学”。于彼等中，任何一位皆当知为“有学比丘”。不复修学，故称无学（asekha）。已超越有学之法，安住于最高果位，其后更无所学，故漏尽者被称为“无学”。以和合僧团（samaggena saṅghena）者：以最低限度，于五众所成办的羯磨中，凡具足羯磨资格的比丘皆已到场，应予欲者之欲亦已带来，现前诸比丘又无反对，于此一羯磨中达到和合。以白四（羯磨）（ñatticatuttha）者：以一白及三宣告所应成办。以羯磨（kamma）者：以如法的律羯磨。以不可动摇的（akuppa）者：因具足事(vatthu)、白(ñatti)、宣告(anussāvana)、界(sīmā)、众(parisa)（五种）成就，而达到不可倾动、不可反诘。以适宜的（ṭhānāraha）者：适为因缘，适于导师之教诫。名为受具足（upasampanna）者，是已成就、已达上位之义。比丘的状态即是上位，而此人因以上述羯磨而成就，故被称为“受具足”。于此，仅述及白四羯磨一种。然于此处，当引出四种僧团羯磨详加解说，此乃所有义注中所说。此等羯磨，即“求听羯磨(apalokanakamma)、单白羯磨(ñattikamma)、白二羯磨(ñattidutiyakamma)、白四羯磨(ñatticatutthakamma)”，依次置立后，引用《犍度》及《附随》(Parivāra)结尾《羯磨分别》(Kammavibhaṅga)的巴利原文，已被详细解说。彼等（羯磨），我等将于《附随》结尾的《羯磨分别》中作释义。诚然，若如是，则第一波罗夷的释义将不至繁重，且对既有巴利的释义亦将易于了知。彼等章节亦将不致空缺（无释义）；是故，我等仅作逐文释义。

Tatrāti tesu ‘‘bhikkhako’’tiādinā nayena vuttesu bhikkhūsu. Yvāyaṃ bhikkhūti yo ayaṃ bhikkhu. Samaggena saṅghena…pe… upasampannoti aṭṭhasu upasampadāsu ñatticatuttheneva kammena upasampanno. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti ayaṃ imasmiṃ ‘‘methunaṃ dhammaṃ paṭisevitvā pārājiko hotī’’ti atthe ‘‘bhikkhū’’ti adhippeto. Itare pana ‘‘bhikkhako’’ti ādayo atthuddhāravasena vuttā. Tesu ca ‘‘bhikkhako’’ti ādayo niruttivasena vuttā, ‘‘samaññāya bhikkhu, paṭiññāya bhikkhū’’ti ime dve abhilāpavasena vuttā, ‘‘ehi bhikkhū’’ti buddhena upajjhāyena paṭiladdhaupasampadāvasena vutto. Saraṇagamanabhikkhu anuppannāya kammavācāya upasampadāvasena vutto, ‘‘bhadro’’tiādayo guṇavasena vuttāti veditabbā.

在此，于以“乞食者”(bhikkhaka)等方式所说的那些比丘中，“此比丘”(yvāyaṃ bhikkhu)是指：由和合僧团……乃至……受具足戒者，亦即在八种具足戒中，仅通过白四羯磨受具足戒者。此(比丘)是在“行淫法者，犯波罗夷”此义中所意指的“比丘”。至于其他“乞食者”等，是以阐明意义的方式而说。其中，“乞食者”等是以词源的方式而说；“约定俗成的比丘”(samaññāya bhikkhu)与“自称的比丘”(paṭiññāya bhikkhu)此二者，是以称呼的方式而说；“来！比丘”(ehi bhikkhu)是以由佛陀为戒师而得具足戒的方式而说；归依(得戒)比丘(saraṇagamanabhikkhu)是在羯磨语尚未出现时，以(此种)具足戒的方式而说；“贤善者”(bhadra)等是以功德的方式而说，应如是了知。

Bhikkhupadabhājanīyaṃ niṭṭhitaṃ.

比丘句分别终。

Sikkhāsājīvapadabhājanīyavaṇṇanā

学与活命句分别之释义

Idāni ‘‘bhikkhūna’’nti idaṃ padaṃ visesatthābhāvato avibhajitvāva yaṃ sikkhañca sājīvañca samāpannattā bhikkhūnaṃ sikkhāsājīvasamāpanno hoti, taṃ dassento sikkhātiādimāha. Tattha sikkhitabbāti sikkhā. Tissoti gaṇanaparicchedo. Adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ; adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. Esa nayo adhicitta-adhipaññāsikkhāsu.

现在，“bhikkhūnaṃ”(比丘的)一词，因无特殊意义，故不作分别，而直接为了开示比丘因成就何种学与活命而被称为“学与活命成就者”，故说“学”(sikkhā)等。其中，因其应学，故为“学”。“三”(tisso)是数量的限定。所谓的增上戒学(adhisīlasikkhā)：殊胜、最上之戒为增上戒(adhisīla)；此增上戒又因其应学而为学(sikkhā)，故称增上戒学。此理亦通于增上心学与增上慧学。

Katamaṃ panettha sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgadasaṅgasīlaṃ tāva sīlameva. Tañhi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti. Pātimokkhasaṃvarasīlaṃ pana ‘‘adhisīla’’nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ [Pg.209] adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti, buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

于此，何为戒？何为增上戒？何为心？何为增上心？何为慧？何为增上慧？兹答：首先，具五支或十支的戒仅是戒而已。因为无论佛陀出世与否，此戒都在世间流转。佛陀出世时，佛陀及声闻弟子们会劝导大众受持此戒。佛陀未出世时，独觉佛、业论者、如法的沙门婆罗门、转轮王、大王们及大菩萨们也会劝导受持。有智慧的沙门婆罗门亦自行受持。他们圆满此善法后，便能在天界和人间享受福报。而波罗提木叉律仪戒，则称为“增上戒”。此戒于一切世间戒中，最为卓越殊胜，犹如众光中的太阳，群山中的须弥山。并且，此戒唯有在佛陀出世时才流传，无佛出世则无。因为除了佛陀，无有任何其他众生能够阐明并确立此制戒。唯有诸佛能彻底断绝身门、语门的过犯之流，并针对每一项违越，制定出与之相应的戒律防护。此外，与道果相应的戒，比波罗提木叉律仪戒更为殊胜，亦是增上戒，但此处不取此义。因为已证得此戒的比丘，绝不会行淫欲法。

Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ. Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana ‘‘adhicitta’’nti vuccati. Tañhi adhisīlaṃ viya sīlānaṃ sabbalokiyacittānaṃ adhikañceva uttamañca, buddhuppādeyeva ca hoti, na vinā buddhuppādā. Tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

又，应知欲界八善心及世间八等至心，合在一起，即名为“心”。于佛出世及不出世时，其生起、劝导与受持，应知如戒中所说之理。而作为观（vipassanā）基础的八等至心，则被称为“增上心”。犹如增上戒于诸戒中，此心于一切世间心中，亦为殊胜、最上，且唯于佛出世时有，无佛出世则无。比此更上者，则唯道心与果心为增上心，然此处非意指此。因为证得彼心之比丘，不行淫法。

‘‘Atthi dinnaṃ, atthi yiṭṭha’’nti (dha. sa. 1371; vibha. 793; ma. ni. 3.92) -ādinayappavattaṃ pana kammassakatañāṇaṃ paññā, sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi buddhasāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo, vessantaro, aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu. Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ ‘‘adhipaññā’’ti vuccati. Sā hi adhisīla-adhicittāni viya sīlacittānaṃ sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati. Tatopi ca maggaphalapaññāva adhipaññā, sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti.

又，依“有布施，有祭祀”等理趣而转起之业有智，即是慧。此慧无论佛陀出世与否，皆行于世间。佛陀出世时，佛陀及佛弟子们以此慧劝导大众。佛陀未出世时，则有独觉佛、业论者、如法之沙门婆罗门、转轮王、大王、大菩萨们劝导众生。贤智的众生亦自行受持。诚然，如安古罗王曾于一万年间行大布施，韦拉玛（Velāma）、韦桑达拉（Vessantara）及其他众多贤智之人亦行大布施。彼等圆满此善法后，于天界及人间享受福报。而能辨别三相行相之观（vipassanā）智，则被称为“增上慧”。犹如增上戒、增上心于诸戒、心中为殊胜、最上，此慧于一切世间慧中亦为殊胜、最上，且无佛出世则不行于世间。比此更上者，则唯道慧、果慧为增上慧，然此处非意指此。因为证得彼慧之比丘，不行淫法。

Tatrāti tāsu tīsu sikkhāsu. Yāyaṃ adhisīlasikkhāti yā ayaṃ pātimokkhasīlasaṅkhātā adhisīlasikkhā. Etaṃ sājīvaṃ nāmāti etaṃ sabbampi [Pg.210] bhagavatā vinaye ṭhapitaṃ sikkhāpadaṃ, yasmā ettha nānādesajātigottādibhedabhinnā bhikkhū saha jīvanti ekajīvikā sabhāgajīvikā sabhāgavuttino honti, tasmā ‘‘sājīva’’nti vuccati. Tasmiṃ sikkhatīti taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā ‘‘yathāsikkhāpadaṃ nu kho sikkhāmi na sikkhāmī’’ti cittena olokento sikkhati. Na kevalañcāyametasmiṃ sājīvasaṅkhāte sikkhāpadeyeva sikkhati, sikkhāyapi sikkhati, ‘‘etaṃ sājīvaṃ nāmā’’ti imassa pana anantarassa padassa vasena ‘‘tasmiṃ sikkhatī’’ti vuttaṃ. Kiñcāpi taṃ evaṃ vuttaṃ, atha kho ayamettha attho daṭṭhabbo – tassā ca sikkhāya sikkhaṃ paripūrento sikkhati, tasmiñca sikkhāpade avītikkamanto sikkhatīti. Tena vuccati sājīvasamāpannoti idampi anantarassa sājīvapadasseva vasena vuttaṃ. Yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabbo. Evañhi sati ‘‘sikkhāsājīvasamāpanno’’ti etassa padassa padabhājanampi paripuṇṇaṃ hoti.

于此三学中，所谓的增上戒学，即此被称为波罗提木叉戒的增上戒学。这被称为“共住”(sājīva)，即世尊在律中所制定的所有学处。因为在此，来自不同地方、种姓、氏族等各种差异的比丘们共同生活，生活方式相同，分享生活，行为一致，所以被称为“共住”。于此学习，即以该学处为心的所依，以心审视“我是否如学处而学，或不如学处而学”而学习。他不仅于此被称为“共住”的学处中学习，也于学中学习。然而，“于此学习”是依于紧接其前的“此被称为共住”此句而说。虽然如是说，但于此应了知此义：即圆满其学而学，且不违越其学处而学。因此说“具足共住”，此句也是依于紧接其前的“共住”一词而说。然而，因为他亦具足学，因此从义理上亦应了知为“具足学”。确实，如是，“具足学与共住”此句的词句分析才圆满。

Sikkhāsājīvapadabhājanīyaṃ niṭṭhitaṃ.

学与共住之词句分析，终。

Sikkhāpaccakkhānavibhaṅgavaṇṇanā

舍学分别释义

Sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvāti sikkhañca appaṭikkhipitvā dubbalabhāvañca appakāsetvā. Yasmā ca dubbalye āvikatepi sikkhā appaccakkhātāva hoti, sikkhāya pana paccakkhātāya dubbalyaṃ āvikatameva hoti. Tasmā ‘‘dubbalyaṃ anāvikatvā’’ti iminā padena na koci visesattho labbhati. Yathā pana ‘‘dirattatirattaṃ sahaseyyaṃ kappeyyā’’ti vutte dirattavacanena na koci visesattho labbhati, kevalaṃ lokavohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya etaṃ vuttaṃ. Evamidampi vohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya vuttanti veditabbaṃ.

所谓“不舍学，不显露软弱”，即是不舍弃学，且不显露软弱的状态。因为即使显露了软弱，学也尚未被舍弃；然而，一旦舍学，软弱则必然已经显露。因此，“不显露软弱”此语并无特殊含义。犹如说“可共住两三夜”时，“两夜”一词并无特殊含义，仅仅是依世间言说之惯例，为求文辞通顺、语调流畅而说。当知此句也是如此，是依言说惯例，为求文辞通顺、语调流畅而说。

Yasmā vā bhagavā sātthaṃ sabyañjanaṃ dhammaṃ deseti, tasmā ‘‘sikkhaṃ appaccakkhāyā’’ti iminā atthaṃ sampādetvā ‘‘dubbalyaṃ anāvikatvā’’ti iminā byañjanaṃ sampādeti. Parivārakapadavirahitañhi ekameva atthapadaṃ vuccamānaṃ parivāravirahito rājā viya, vatthālaṅkāravirahito viya ca puriso na sobhati; parivārakena pana atthānulomena sahāyapadena saddhiṃ taṃ sobhatīti.

世尊说法，具足义理与文辞，因此以“不舍学”成就其义，以“不显露软弱”成就其辞。因为若仅说一义理之词而无辅助之词，则如无侍从之国王，或无衣物装饰之人，不显光彩；然而，若与符合义理之辅助词句相伴，则显光彩。

Yasmā [Pg.211] vā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hoti, tasmā taṃ sandhāya ‘‘sikkhaṃ appaccakkhāyā’’tipadassa atthaṃ vivaranto ‘‘dubbalyaṃ anāvikatvā’’ti āha.

因为舍学有时是软弱的显露，所以针对此点，为解释“不舍学”一词之义，故说“不显露软弱”。

Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā ‘‘dubbalyaṃ anāvikatvā’’ti paṭhamaṃ vatvā tassa atthaniyamanatthaṃ ‘‘sikkhaṃ appaccakkhāyā’’ti vattabbanti, tañca na; kasmā? Atthānukkamābhāvato. ‘‘Sikkhāsājīvasamāpanno’’ti hi vuttattā yaṃ sikkhaṃ samāpanno, taṃ appaccakkhāyāti vuccamāno anukkameneva attho vutto hoti, na aññathā. Tasmā idameva paṭhamaṃ vuttanti.

此处可能有这样的想法：因为并非所有软弱的显露都构成舍学，故应先说“未显露软弱”，再为限定其义而说“不舍学”。然而此说不成立。为何？因不符意义之次第。因为已说“具足学与共住”，故当说“不舍学”时，其义即是依次第而说，别无他义。因此，此（指“不舍学”）才是先说的。

Apica anupaṭipāṭiyāpi ettha attho veditabbo. Kathaṃ? ‘‘Sikkhāsājīvasamāpanno’’ti ettha yaṃ sikkhaṃ samāpanno taṃ appaccakkhāya yañca sājīvaṃ samāpanno tattha dubbalyaṃ anāvikatvāti.

再者，于此亦当依次第了知其义。如何？于“具足学与同活”中，即：对其所具足之学不舍弃，且对其所具足之同活不显露软弱。

Idāni sikkhāpaccakkhānadubbalyāvikammānaṃ visesāvisesaṃ sikkhāpaccakkhānalakkhaṇañca dassento ‘‘atthi bhikkhave’’tiādimāha. Tattha atthi bhikkhavetiādīni dve mātikāpadāni; tāni vibhajanto ‘‘kathañca bhikkhave’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – kathanti kena ākārena. Dubbalyāvikammañcāti dubbalyassa āvikammañca. Idhāti imasmiṃ sāsane. Ukkaṇṭhitoti anabhiratiyā imasmiṃ sāsane kicchajīvikappatto. Atha vā ajja yāmi, sve yāmi, ito yāmi, ettha yāmīti uddhaṃ kaṇṭhaṃ katvā viharamāno, vikkhitto anekaggoti vuttaṃ hoti. Anabhiratoti sāsane abhirativirahito.

现在，为显示舍学与显露软弱的差别及无差别，以及舍学的特征，而说：“诸比丘，有……”等语。其中，“诸比丘，有……”等是两个总纲句；为分别此二句，而说：“诸比丘，如何……”等语。于此，这是对难解之词的释义——“如何”(kathaṃ)即是以何方式。“及显露软弱”(dubbalyāvikammañca)即是软弱的显露。“于此”(idha)即于此教法中。“已厌倦者”(ukkaṇṭhito)即因不喜乐，于此教法中过着困苦的生活。或者说，想着“今天走，明天走，从这里走，到那里去”，如是昂着脖子生活，心已散乱、不专一，此即是说。“不喜乐者”(anabhirato)即于教法中无有喜乐。

Sāmaññā cavitukāmoti samaṇabhāvato apagantukāmo. Bhikkhubhāvanti bhikkhubhāvena. Karaṇatthe upayogavacanaṃ. ‘‘Kaṇṭhe āsattena aṭṭīyeyyā’’tiādīsu (pārā. 162) pana yathālakkhaṇaṃ karaṇavacaneneva vuttaṃ. Aṭṭīyamānoti aṭṭaṃ pīḷitaṃ dukkhitaṃ viya attānaṃ ācaramāno; tena vā bhikkhubhāvena aṭṭo kariyamāno pīḷiyamānoti attho. Harāyamānoti lajjamāno. Jigucchamānoti asuciṃ viya taṃ jigucchanto. Gihibhāvaṃ patthayamānotiādīni uttānatthāniyeva. Yaṃnūnāhaṃ buddhaṃ paccakkheyyanti ettha yaṃnūnāti parivitakkadassane nipāto. Idaṃ vuttaṃ hoti – ‘‘sacāhaṃ buddhaṃ paccakkheyyaṃ, sādhu vata me siyā’’ti. Vadati viññāpetīti [Pg.212] imamatthaṃ etehi vā aññehi vā byañjanehi vacībhedaṃ katvā vadati ceva, yassa ca vadati, taṃ viññāpeti jānāpeti. Evampīti uparimatthasampiṇḍanatto pikāro. Evampi dubbalyāvikammañceva hoti sikkhā ca appaccakkhātā, aññathāpi.

“欲脱离沙门性”(sāmaññā cavitukāmo)即欲脱离沙门的状态。“为比丘”(bhikkhubhāvaṃ)即以比丘的状态。此为在工具格义中，使用宾格的表达方式。然而，在“如喉咙被卡住而感难受”等句（《波罗夷》一六二）中，则依文法规则，直接使用工具格词。“感到难受”(aṭṭīyamāno)即如同被折磨、受苦般对待自己；或因比丘的状态而感到被折磨、被逼迫，此即其义。“感到羞耻”(harāyamāno)即是惭愧。“感到厌恶”(jigucchamāno)即如同厌恶不净之物般厌恶它。“渴望在家生活”(gihibhāvaṃ patthayamāno)等句，其义皆显而易见。“我何不舍弃佛陀”(yannūnāhaṃ buddhaṃ paccakkheyyaṃ)一句中，“何不”(yannūna)是表示思虑的不变词。此话即是说：“若我舍弃佛陀，对我来说真是太好了！”“说即是告知”(vadati viññāpeti)：即以这些或其他文句，作出言语表达，说出此义，并且让他所告知之人了知、明白。在“如此亦”(evampi)中，“亦”(pi)字有总结上文之义。如此，既是显露软弱，学亦未舍；以其他方式也是如此。

Idāni taṃ aññathāpi dubbalyāvikammaṃ sikkhāya ca appaccakkhānaṃ dassento ‘‘atha vā panā’’tiādimāha. Taṃ sabbaṃ atthato uttānameva. Padato panettha ādito paṭṭhāya ‘‘buddhaṃ paccakkheyyaṃ, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkheyya’’nti imāni cuddasa padāni paccakkhānākārena vuttāni.

现在，为显示在其他方面显露软弱及未舍学的情况，而说“或者又……”等。这一切在义理上是显而易见的。从文句上看，此处从“我愿舍弃佛”开始，有“（我愿舍弃）法、僧、学、律、波罗提木叉、教诫、戒师、阿阇梨、共住弟子、近住弟子、同戒师者、同阿阇梨者、同梵行者”，这十四句都是以舍弃的方式而说。

Gihī assantiādīni ‘‘gihī, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, assamaṇo, asakyaputtiyo assa’’nti imāni aṭṭha padāni ‘‘assa’’nti iminā bhāvavikappākārena vuttāni. Evaṃ ‘‘yaṃnūnāha’’nti iminā paṭisaṃyuttāni dvāvīsati padāni.

“愿为在家者”等，即“（我）愿为在家者、优婆塞、园林仆、沙弥、外道、外道弟子、非沙门、非释迦子”这八句，是以“愿为”(assaṃ)此种设想不同身份的方式而说。如此，与“我何不”(yannūnāhaṃ)相关联的共有二十二句。

46. Yathā ca etāni, evaṃ ‘‘yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me’’ti imesu ekamekena paṭisaṃyuttāni dvāvīsatīti sabbāneva satañca dasa ca padāni honti.

46. 又，如同这些词，与“yadi panāhaṃ”、“apāhaṃ”、“handāhaṃ”、“hoti me”这四者中的每一者相应的各有二十二个词。如此，总共有一百一十个词。

47. Tato paraṃ saritabbavatthudassananayena pavattāni ‘‘mātaraṃ sarāmī’’tiādīni sattarasa padāni. Tattha khettanti sālikhettādiṃ. Vatthunti tiṇapaṇṇasākaphalāphalasamuṭṭhānaṭṭhānaṃ. Sippanti kumbhakārapesakārasippādikaṃ.

47. 其次，以显示当忆念之事的方式出现的“我忆念母亲”等有十七个词。其中，“田”即是稻田等；“地”即是草、叶、蔬菜、水果等生长的场所；“技艺”即是陶工、织工等技艺。

48. Tato paraṃ sakiñcanasapalibodhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā mayā posetabbā’’tiādīni nava padāni.

48. 其次，以显示有烦恼与障碍状态的方式出现的“我有一个母亲，她应该由我来赡养”等九个词。

49. Tato paraṃ sanissayasappatiṭṭhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā maṃ posessatī’’tiādīni soḷasa padāni.

49. 其次，以显示有依靠和依止的状态的方式出现的“我有一个母亲，她会养育我”等十六个词。

50. Tato paraṃ ekabhattaekaseyyabrahmacariyānaṃ dukkarabhāvadassanavasena pavattāni ‘‘dukkara’’ntiādīni aṭṭha padāni.

50. 其次，以显示一食、独卧、梵行之难行的方式出现的“难行”等八个词。

Tattha [Pg.213] dukkaranti ekabhattādīnaṃ karaṇe dukkarataṃ dasseti. Na sukaranti sukarabhāvaṃ paṭikkhipati. Evaṃ duccaraṃ na sucaranti ettha. Na ussahāmīti tattha ussāhābhāvaṃ asakkuṇeyyataṃ dasseti. Na visahāmīti asayhataṃ dasseti. Na ramāmīti ratiyā abhāvaṃ dasseti. Nābhiramāmīti abhiratiyā abhāvaṃ dasseti. Evaṃ imāni ca paññāsa, purimāni ca dasuttarasatanti saṭṭhisataṃ padāni dubbalyāvikammavāre vuttānīti veditabbāni.

此处，“难行”是表示实行一食等之困难。“非易行”是否定其容易性。‘难行’与‘非善行’也是如此。“我不能”是表示缺乏精进，无能力。“我不堪”是表示无法忍受。“我不乐”是表示缺乏喜乐。“我不悦”是表示缺乏特别的喜乐。如此，这五十个词，加上前面一百一十个词，总共一百六十个词，应知是在软弱显露品中说的。

51. Sikkhāpaccakkhānavārepi ‘‘kathañca bhikkhave’’ti ādi sabbaṃ atthato uttānameva. Padato panetthāpi ‘‘buddhaṃ paccakkhāmi, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī’’ti imāni cuddasa padāni sikkhāpaccakkhānavacanasambandhena pavattāni. Sabbapadesu ca ‘‘vadati viññāpetī’’ti vacanassa ayamattho – vacībhedaṃ katvā vadati, yassa ca vadati taṃ teneva vacībhedena ‘‘ayaṃ sāsanaṃ jahitukāmo sāsanato muccitukāmo bhikkhubhāvaṃ cajitukāmo imaṃ vākyabhedaṃ karotī’’ti viññāpeti sāveti jānāpeti.

51. 在舍戒的章节中，“诸比丘，如何”等全部（经文），从义理上是显而易见的。然而，从词句上，在此（章节）中，有十四个词与舍戒之语相关而转起：“我舍佛、舍法、舍僧、舍学、舍律、舍波罗提木叉、舍诵(uddesa)、舍戒师、舍师(ācariya)、舍共住者(saddhivihārika)、舍弟子(antevāsika)、舍同戒师者、舍同师者、舍同梵行者”。在所有词句中，“说、告知”(vadati viññāpeti)此语之义为：作出言语的表达而说，并且对他所说之人，以彼言语的表达来告知、令闻、令知：“此人欲舍教法，欲从教法中解脱，欲弃比丘身份，故作此言”。

Sace panāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo padapaccābhaṭṭhaṃ katvā ‘‘paccakkhāmi buddha’’nti vā vadeyya. Milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyya. ‘‘Buddhaṃ paccakkhāmī’’ti vattukāmo uppaṭipāṭiyā ‘‘dhammaṃ paccakkhāmī’’ti vā ‘‘sabrahmacāriṃ paccakkhāmī’’ti vā vadeyya, seyyathāpi uttarimanussadhammavibhaṅge ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti vattukāmo ‘‘dutiyaṃ jhāna’’nti vadati, sace yassa vadati so ‘‘ayaṃ bhikkhubhāvaṃ cajitukāmo etamatthaṃ vadatī’’ti ettakamattampi jānāti, viraddhaṃ nāma natthi; khettameva otiṇṇaṃ, paccakkhātāva hoti sikkhā. Sakkattā vā brahmattā vā cutasatto viya cutova hoti sāsanā.

然而，倘若此人想说“我舍佛”，却颠倒词语而说成“舍我佛”(paccakkhāmi buddhaṃ)，或以任何一种蛮夷语说出彼义；又或想说“我舍佛”，却错乱次序地说成“我舍法”或“我舍同梵行者”——譬如在增上人法（过人法）的分别中，想说“我入初禅”，却说成“二禅”——倘若听者哪怕只知道“此人欲弃比丘身份而说此话”，则不名为错谬。（舍戒）已然生效，学即已被舍。犹如从帝释天或梵天之位堕落的有情，他即已从教法中堕落。

Sace pana ‘‘buddhaṃ paccakkhi’’nti vā, ‘‘buddhaṃ paccakkhissāmī’’ti vā, ‘‘buddhaṃ paccakkheyya’’nti vāti atītānāgataparikappavacanehi vadati, dūtaṃ vā pahiṇāti, sāsanaṃ vā peseti, akkharaṃ vā chindati, hatthamuddāya vā tamatthaṃ āroceti, appaccakkhātā hoti sikkhā. Uttarimanussadhammārocanaṃ pana hatthamuddāyapi sīsaṃ eti. Sikkhāpaccakkhānaṃ manussajātikasattassa santike cittasampayuttaṃ vacībhedaṃ [Pg.214] karontasseva sīsaṃ eti. Vacībhedaṃ katvā viññāpentopi ca yadi ‘‘ayameva jānātū’’ti ekaṃ niyametvā āroceti, tañca soyeva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti, añño samīpe ṭhito jānāti, appaccakkhātā hoti sikkhā. Atha dvinnaṃ ṭhitaṭṭhāne dvinnampi niyametvā ‘‘etesaṃ ārocemī’’ti vadati, tesu ekasmiṃ jānantepi dvīsu jānantesupi paccakkhātāva hoti sikkhā. Evaṃ sambahulesupi veditabbaṃ.

若有人以过去、未来、祈愿之语说：“我已舍弃佛”，或“我将舍弃佛”，或“我应舍弃佛”；或派遣使者，或寄送书信，或刻划文字，或以手势表达此意，则学处未被舍断。然而，宣说上人法，即使用手势也能成立。学处的舍断，只有在人类有情面前，作出与心相应的言语时才能成立。并且，即使作出言语而告知，若是限定一人而告知：“愿只有此人知道”，而那人也确实知道了，则学处已被舍断。然而，若那人不知道，而站在旁边的另一人知道了，则学处未被舍断。又，若在两人所在之处，限定两人而说：“我告知此二人”，他们之中一人知道，或两人都知道，则学处皆已被舍断。对于许多人的情况，也应如是了知。

Sace pana anabhiratiyā pīḷito sabhāge bhikkhū parisaṅkamāno ‘‘yo koci jānātū’’ti uccasaddaṃ karonto ‘‘buddhaṃ paccakkhāmī’’ti vadati, tañca avidūre ṭhito navakammiko vā añño vā samayaññū puriso sutvā ‘‘ukkaṇṭhito ayaṃ samaṇo gihibhāvaṃ pattheti, sāsanato cuto’’ti jānāti, paccakkhātāva hoti sikkhā. Taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjānaṃ, sace āvajjanasamaye jānāti; yathā pakatiyā loke manussā vacanaṃ sutvā jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge ‘‘kiṃ iminā vutta’’nti kaṅkhanto cirena jānāti, appaccakkhātā hoti sikkhā. Idañhi sikkhāpaccakkhānañca upari abhūtārocanaduṭṭhullavācā-attakāmaduṭṭhadosabhūtā-rocanasikkhāpadāni ca ekaparicchedāni. Āvajjanasamaye ñāte eva sīsaṃ enti, ‘‘kiṃ ayaṃ bhaṇatī’’ti kaṅkhatā cirena ñāte sīsaṃ na enti. Yathā cāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti pade vinicchaye vutto; evaṃ sabbapadesu veditabbo.

又，若有比丘为不乐所恼，接近同梵行的比丘们时，心想“任谁知晓吧！”而高声说道：“我舍弃佛陀。”若附近站着的新业比丘或其他了知教法的人听后，知道“这位沙门已厌倦，他希求在家生活，已从教法中退失”，则其学处即已舍弃。然而，在那一刹那，（此事）不前不后，难以判定。若（听者）于省察之时了知，其了知犹如世间常人闻言即知，则学处即已舍弃。又，若于后来，心怀“此人所说为何？”的疑惑，过了很久才了知，则学处未被舍弃。因为此舍学处与上文的诬指、粗恶语、满足私欲、出于嗔恚、如实告知等学处，属于同一范畴。唯于省察之时了知，方能成立；若因疑惑而久后了知，则不能成立。对此句“我舍弃佛陀”所作的决择，亦应如是了知于所有（舍学处的）文句。

Yasmā ca yadā sikkhā paccakkhātā hoti, tadā ‘‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’’ntiādīni avadatāpi dubbalyaṃ āvikatameva hoti; tasmā sabbesaṃ padānaṃ avasāne vuttaṃ – ‘‘evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā’’ti.

又，因为当学处被舍弃时，即使没有说“我愿舍弃佛陀”等语，也确实是显露了软弱；因此，在所有（舍学处）文句的结尾，世尊说：“诸比丘，如是，此既是显露软弱之行，学处亦已被舍弃。”

Tato paraṃ gihīti maṃ dhārehīti ettha sacepi ‘‘gihī bhavissāmī’’ti vā ‘‘gihī homī’’ti vā ‘‘gihī jātomhī’’ti vā ‘‘gihimhī’’ti vā vadati, appaccakkhātā hoti sikkhā. Sace pana ‘‘ajja paṭṭhāya gihīti maṃ dhārehī’’ti vā ‘‘jānāhī’’ti vā ‘‘sañjānāhī’’ti vā ‘‘manasi karohī’’ti vā vadati, ariyakena vā vadati milakkhakena vā; evametasmiṃ atthe vutte [Pg.215] yassa vadati, sace so jānāti, paccakkhātā hoti sikkhā. Esa nayo sesesupi ‘‘upāsako’’tiādīsu sattasu padesu. Evaṃ imāni ca aṭṭha, purimāni ca cuddasāti dvāvīsati padāni honti.

此后，关于“令我为在家者”(gihīti maṃ dhārehi)此句，即使说“我将为在家者”或“我为在家者”或“我已成在家者”或“我是在家者”，学处亦未舍。然而，若说“从今日始，令我为在家者”或“知我”或“识知我”或“作意我”，无论以圣语(ariyakena)或以边地语(milakkhakena)说；如此表达此意，若对方了知，则学处已舍。此理亦适用于其余七种称谓，如“优婆塞”(upāsaka)等。如是，此八种与前十四种，共二十二种语句。

52. Ito paraṃ purimāneva cuddasa padāni ‘‘alaṃ me, kinnu me, na mamattho, sumuttāha’’nti imehi catūhi yojetvā vuttāni chappaññāsa honti. Tattha alanti hotu, pariyattanti attho. Kiṃnu meti kiṃ mayhaṃ kiccaṃ, kiṃ karaṇīyaṃ, kiṃ sādhetabbanti attho. Na mamatthoti natthi mama attho. Sumuttāhanti sumutto ahaṃ. Sesamettha vuttanayameva. Evaṃ imāni ca chappaññāsa purimāni ca dvāvīsatīti aṭṭhasattati padāni sarūpeneva vuttāni.

52. 此后，将之前的十四种语句与“于我足矣”(alaṃ me)、“于我何为？”(kinnu me)、“于我无益”(na mamattho)、“我善解脱”(sumuttāhaṃ)这四种语句结合，便有五十六种。其中，“足矣”(alaṃ)意为“可以了”或“充足”(pariyattaṃ)。“于我何为？”(kinnu me)意为“于我何事？”、“何须做？”、“何须完成？”。“于我无益”(na mamattho)意为“于我无益”。“我善解脱”(sumuttāhaṃ)意为“我已善解脱”。其余皆如前述之理。如是，此五十六种与之前的二十二种，共七十八种语句，皆是依其原话而说。

53. Yasmā pana tesaṃ vevacanehipi sikkhāpaccakkhānaṃ hoti, tasmā ‘‘yāni vā panaññānipī’’tiādimāha. Tattha yāni vā panaññānipīti pāḷiyaṃ ‘‘buddha’’ntiādīni āgatapadāni ṭhapetvā yāni aññāni atthi. Buddhavevacanāni vāti buddhassa vā pariyāyanāmāni…pe… asakyaputtiyassa vā. Tattha vaṇṇapaṭṭhāne āgataṃ nāmasahassaṃ upāligāthāsu (ma. ni. 2.76) nāmasataṃ aññāni ca guṇato labbhamānāni nāmāni ‘‘buddhavevacanānī’’ti veditabbāni. Sabbānipi dhammassa nāmāni dhammavevacanānīti veditabbāni. Esa nayo sabbattha.

53. 又，因以彼等之异名亦可舍学处，故说“或任何其他”等语。其中，“或任何其他”(yāni vā panaññānipi)者，乃指除圣典中所来之“佛”等语外，所有其他之语。“佛之异名”(buddhavevacana)者，乃佛之别名……乃至非释迦子(asakyaputtiya)之别名。其中，于《Vaṇṇapaṭṭhāna》中所来之千名，于《优波离颂》(Upāligāthā)中所来之百名，以及其他由功德而得之名称，当知为“佛之异名”。所有法之名称，当知为“法之异名”(dhammavevacana)。此理于一切处皆然。

Ayaṃ panettha yojanā – buddhaṃ paccakkhāmīti na vevavacanena paccakkhānaṃ yathārutameva. ‘‘Sammāsambuddhaṃ paccakkhāmi, anantabuddhiṃ, anomabuddhiṃ, bodhipaññāṇaṃ, dhīraṃ, vigatamohaṃ, pabhinnakhīlaṃ, vijitavijayaṃ paccakkhāmī’’ti evamādibuddhavevacanena sikkhāpaccakkhānaṃ.

此处的解释是：说“我舍弃佛陀”，这不是以异名舍弃，而只是依其所言。以“我舍弃正等觉者、无边慧者、无上慧者、菩提慧者、智者、离痴者、破除心桩者、战胜胜利者”等佛陀的异名来舍弃学处。

Dhammaṃ paccakkhāmīti na vevacanena paccakkhānaṃ, yathārutameva. ‘‘Svākkhātaṃ dhammaṃ paccakkhāmi, sandiṭṭhikaṃ, akālikaṃ, ehipassikaṃ, opaneyyikaṃ, paccattaṃ veditabbaṃ viññūhi dhammaṃ paccakkhāmi. Asaṅkhataṃ dhammaṃ paccakkhāmi; virāgaṃ, nirodhaṃ, amataṃ dhammaṃ paccakkhāmi, dīghanikāyaṃ paccakkhāmi, brahmajālaṃ majjhimanikāyaṃ, mūlapariyāyaṃ, saṃyuttanikāyaṃ, oghataraṇaṃ, aṅguttaranikāyaṃ, cittapariyādānaṃ, khuddakanikāyaṃ, jātakaṃ, abhidhammaṃ, kusalaṃ dhammaṃ, akusalaṃ dhammaṃ, abyākataṃ dhammaṃ, satipaṭṭhānaṃ, sammappadhānaṃ, iddhipādaṃ, indriyaṃ, balaṃ, bojjhaṅgaṃ, maggaṃ, phalaṃ, nibbānaṃ paccakkhāmī’’ti caturāsītidhammakkhandhasahassesu ekadhammakkhandhassapi [Pg.216] nāmaṃ dhammavevacanameva. Evaṃ dhammavevacanena sikkhāpaccakkhānaṃ hoti.

说“我舍弃法”，这不是以异名舍弃，而只是依其所言。“我舍弃善说之法、自见之法、无时之法、来见之法、为诸智者所亲证之法。我舍弃无为法；我舍弃离贪法、灭尽法、不死法。我舍弃长部、梵网经、中部、根本法门经、相应(saṃyutta)部、度暴流经、增支部、心遍知经、小部、本生、阿毗达摩(abhidhamma)、善法、不善法、无记法、念处、正勤、神足、根、力、觉支、道、果、涅槃。”八万四千法蕴中，即使一个法蕴的名称，也即是“法”的异名。如是，以“法”的异名，便构成舍弃学处。

Saṅghaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Suppaṭipannaṃ saṅghaṃ paccakkhāmi, ujuppaṭipannaṃ, ñāyappaṭipannaṃ, sāmīcippaṭipannaṃ saṅghaṃ, catupurisayugaṃ saṅghaṃ, aṭṭhapurisapuggalaṃ saṅghaṃ, āhuneyyaṃ saṅghaṃ, pāhuneyyaṃ, dakkhiṇeyyaṃ, añjalikaraṇīyaṃ, anuttaraṃ puññakkhettaṃ saṅghaṃ paccakkhāmī’’ti evaṃ saṅghavevacanena sikkhāpaccakkhānaṃ hoti.

说“我舍弃僧伽”，这并非以其异名来舍弃。“我舍弃善行道之僧伽、正直行道之僧伽、如理行道之僧伽、和敬行道之僧伽；四双八辈之僧伽；应供养之僧伽、应款待之僧伽、应布施之僧伽、应合掌礼敬之僧伽、无上福田之僧伽。”像这样，通过僧伽的异名，才构成舍弃学处。

Sikkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhusikkhaṃ paccakkhāmi, bhikkhunīsikkhaṃ, adhisīlasikkhaṃ, adhicittasikkhaṃ, adhipaññāsikkhaṃ paccakkhāmī’’ti evaṃ sikkhāvevacanena sikkhāpaccakkhānaṃ hoti.

言“我舍弃学处”，不以别称构成舍戒。言“我舍弃比丘学处、比丘尼学处、增上戒学、增上心学、增上慧学”，如是，以学处之别称，方构成舍戒。

Vinayaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhuvinayaṃ paccakkhāmi, bhikkhunīvinayaṃ, paṭhamaṃ pārājikaṃ, dutiyaṃ tatiyaṃ catutthaṃ pārājikaṃ, saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ paccakkhāmī’’ti evamādivinayavevacanena sikkhāpaccakkhānaṃ hoti.

言“我舍弃律”，不以别称构成舍戒。言“我舍弃比丘律、比丘尼律、第一、第二、第三、第四波罗夷，以及僧残、偷兰遮、波逸提、应悔过、恶作、恶说”，如是，以律之别称，方构成舍戒。

Pātimokkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhaṃ bhikkhunīpātimokkhaṃ paccakkhāmī’’ti evaṃ pātimokkhavevacanena sikkhāpaccakkhānaṃ hoti.

言“我舍弃波罗提木叉”，不以别称构成舍戒。言“我舍弃比丘波罗提木叉、比丘尼波罗提木叉”，如是，以波罗提木叉之别称，方构成舍戒。

Uddesaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhuddesaṃ, bhikkhunīpātimokkhuddesaṃ, paṭhamaṃ pātimokkhuddesaṃ, dutiyaṃ tatiyaṃ catutthaṃ pañcamaṃ pātimokkhuddesaṃ, sammāsambuddhuddesaṃ, anantabuddhiuddesaṃ, anomabuddhiuddesaṃ, bodhipaññāṇuddesaṃ, dhīruddesaṃ, vigatamohuddesaṃ, pabhinnakhīluddesaṃ, vijitavijayuddesaṃ paccakkhāmī’’ti evamādiuddesavevacanena sikkhāpaccakkhānaṃ hoti.

言“我舍弃教说”，不以别称构成舍戒。言“我舍弃比丘波罗提木叉诵戒、比丘尼波罗提木叉诵戒、第一、第二、第三、第四、第五波罗提木叉诵戒、正等觉者之教说、无量智者之教说、无上智者之教说、菩提智之教说、贤智者之教说、离痴者之教说、破障者之教说、胜中胜者之教说”，如是，以教说之别称，方构成舍戒。

Upajjhāyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ upasampādesi, yassa mūlenāhaṃ pabbajito, yassa mūlenāhaṃ upasampanno, yassamūlikā mayhaṃ pabbajjā, yassamūlikā mayhaṃ upasampadā tāhaṃ paccakkhāmī’’ti evaṃ upajjhāyavevacanena sikkhāpaccakkhānaṃ hoti.

言“我舍弃戒师”，不以别称构成舍戒。言“令我出家者，令我受具足戒者，我所依而出家者，我所依而受具足戒者，我出家之根本者，我受具足戒之根本者，我舍弃彼人”，如是，以戒师之别称，方构成舍戒。

Ācariyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ anussāvesi, yāhaṃ nissāya vasāmi, yāhaṃ uddisāpemi, yāhaṃ [Pg.217] paripucchāmi, yo maṃ uddisati, yo maṃ paripucchāpeti tāhaṃ paccakkhāmī’’ti evaṃ ācariyavevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃阿阇梨”，不以此言辞构成舍戒。“为我剃度者，为我诵羯磨者，我所依止者，我令其诵习者，我所请问者，为我诵习者，令我请问者，我舍弃这些人”，如是，以指明阿阇梨之言辞，方成舍戒。

Saddhivihārikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ upasampādesiṃ, mayhaṃ mūlena yo pabbajito, mayhaṃ mūlena yo upasampanno, mayhaṃmūlikā yassa pabbajjā, mayhaṃ mūlikā yassa upasampadā tāhaṃ paccakkhāmī’’ti evaṃ saddhivihārikavevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃同住者”，不以此言辞构成舍戒。“我曾令其出家者，我曾令其受具足戒者，因我而出家者，因我而受具足戒者，其出家以我为根本者，其具足戒以我为根本者，我舍弃他们”，如是，以指明同住者之言辞，方成舍戒。

Antevāsikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ anussāvesiṃ, yo maṃ nissāya vasati, yo maṃ uddisāpeti, yo maṃ paripucchati, yassāhaṃ uddisāmi, yāhaṃ paripucchāpemi taṃ paccakkhāmī’’ti evaṃ antevāsikavevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃弟子”，不以此言辞构成舍戒。“我曾令其出家者，我曾为彼诵羯磨者，依我而住者，令我诵习者，向我请问者，我为彼诵习者，我令其请问者，我舍弃此人”，如是，以指明弟子之言辞，方成舍戒。

Samānupajjhāyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ upajjhāyo yaṃ pabbājesi, yaṃ upasampādesi, yo tassa mūlena pabbajito, yo tassa mūlena upasampanno, yassa tammūlikā pabbajjā, yassa tammūlikā upasampadā taṃ paccakkhāmī’’ti evaṃ samānupajjhāyakavevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃同戒师者”，不以此言辞构成舍戒。“我的戒师令其出家者，令其受具足戒者，依彼为根本而出家者，依彼为根本而受具足戒者，其出家以彼为根本者，其具足戒以彼为根本者，我舍弃他”，如是，以指明同戒师者之言辞，方成舍戒。

Samānācariyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ ācariyo yaṃ pabbājesi, yaṃ anussāvesi, yo taṃ nissāya vasati, yo taṃ uddisāpeti paripucchati, yassa me ācariyo uddisati, yaṃ paripucchāpeti taṃ paccakkhāmī’’ti evaṃ samānācariyakavevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃同阿阇梨者”，不以此言辞构成舍戒。“我的阿阇梨曾令其出家者，曾为彼诵羯磨者，依止于彼阿阇梨而住者，令彼阿阇梨诵习及向彼请问者，我的阿阇梨为之诵习者，以及我的阿阇梨令其请问者，我舍弃他”，如是，以指明同阿阇梨者之言辞，方成舍戒。

Sabrahmacāriṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yenāhaṃ saddhiṃ adhisīlaṃ sikkhāmi, adhicittaṃ adhipaññaṃ sikkhāmi taṃ paccakkhāmī’’ti evaṃ sabrahmacārivevacanena sikkhāpaccakkhānaṃ hoti.

“我舍弃同梵行者”，不以泛泛之言构成舍戒。“我与谁一起学习增上戒、增上心、增上慧，我舍弃他”，这样以同梵行者的（明确）言辞，方构成舍戒。

Gihīti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Āgārikoti maṃ dhārehi, kassako, vāṇijo, gorakkho, okallako, moḷibaddho, kāmaguṇikoti maṃ dhārehī’’ti evaṃ gihivevacanena sikkhāpaccakkhānaṃ hoti.

“视我为在家者”，不以泛泛之言构成舍戒。“视我为居家者、农夫、商人、牧牛人、贫困者、发髻者、享受欲乐者”，这样以在家者的（明确）言辞，方构成舍戒。

Upāsakoti [Pg.218] maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dvevāciko upāsakoti maṃ dhārehi, tevāciko upāsako, buddhaṃ saraṇagamaniko, dhammaṃ saṅghaṃ saraṇagamaniko, pañcasikkhāpadiko dasasikkhāpadiko upāsakoti maṃ dhārehī’’ti evaṃ upāsakavevacanena sikkhāpaccakkhānaṃ hoti.

“视我为优婆塞”，不以泛泛之言构成舍戒。“视我为二语优婆塞、三语优婆塞、皈依佛的优婆塞、皈依法与僧伽的优婆塞、受持五学处的优婆塞、受持十学处的优婆塞”，这样以优婆塞的（明确）言辞，方构成舍戒。

Ārāmikoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kappiyakārakoti maṃ dhārehi, veyyāvaccakaro, appaharitakārako, yāgubhājako, phalabhājako, khajjakabhājakoti maṃ dhārehī’’ti evaṃ ārāmikavevacanena sikkhāpaccakkhānaṃ hoti.

“视我为寺院侍者”，不以泛泛之言构成舍戒。“视我为如法事务者、执事者、除草木者、分粥者、分水果者、分发嚼食者”，这样以寺院侍者的（明确）言辞，方构成舍戒。

Sāmaṇeroti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kumārakoti maṃ dhārehi, cellako, ceṭako, moḷigallo, samaṇuddeso’ti maṃ dhārehī’’ti evaṃ sāmaṇeravecanena sikkhāpaccakkhānaṃ hoti.

“视我为沙弥”，不以泛泛之言构成舍戒。“视我为童子、小沙弥、中等沙弥、大沙弥、沙弥学人”，这样以沙弥的（明确）言辞，方构成舍戒。

Titthiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhoti maṃ dhārehi, ājīvako, tāpaso, paribbājako, paṇḍaraṅgoti maṃ dhārehī’’ti evaṃ titthiyavevacanena sikkhāpaccakkhānaṃ hoti.

“视我为外道”，不以泛泛之言构成舍戒。“视我为尼乾陀、裸行顺命外道、苦行者、游行者、白衣修行者”，这样以外道的（明确）言辞，方构成舍戒。

Titthiyasāvakoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhasāvakoti maṃ dhārehi’’ ājīvaka tāpasa paribbājaka paṇḍaraṅgasāvakoti maṃ dhārehīti evaṃ titthiyasāvakavevacanena sikkhāpaccakkhānaṃ hoti.

“视我为外道弟子”，不以泛泛之言构成舍戒。“视我为尼乾陀弟子、裸行顺命外道弟子、苦行者弟子、游行者弟子、白衣修行者弟子”，这样以外道弟子的（明确）言辞，方构成舍戒。

Assamaṇoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dussīloti maṃ dhārehi, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto, koṇṭho’ti maṃ dhārehī’’ti evaṃ assamaṇavevacanena sikkhāpaccakkhānaṃ hoti.

说“你们当知我为非沙门”，这不属于以异名舍戒。“你们当知我为：破戒者、恶法者、行不净而可疑者、行为隐秘者、非沙门而自称沙门者、非梵行者而自称梵行者、内腐者、漏法者、如垃圾者、无能者。”像这样，以非沙门的异名，便构成舍戒。

Asakyaputtiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Na sammāsambuddhaputtoti maṃ dhārehi, na anantabuddhiputto, na anomabuddhiputto, na bodhipaññāṇaputto, na dhīraputto, na vigatamohaputto, na pabhinnakhīlaputto[Pg.219], na vijitavijayaputtoti maṃ dhārehī’’ti evamādiasakyaputtiyavevacanena sikkhāpaccakkhānaṃ hoti.

说“你们当知我为非释迦子”，这不属于以异名舍戒。“你们当知我为：非正自觉者之子、非无量慧之子、非无上慧之子、非菩提般若之子、非智者之子、非离痴之子、非破除顽执之子、非胜利者之子。”如此等等，以非释迦子的异名，便构成舍戒。

Tehi ākārehi tehi liṅgehi tehi nimittehīti tehi ‘‘buddhavevacanāni vā’’tiādinā nayena vuttehi buddhādīnaṃ vevacanehi. Vevacanāni hi sikkhāpaccakkhānassa kāraṇattā ākārāni, buddhādīnaṃ saṇṭhānadīpanattā sikkhāpaccakkhānasaṇṭhānattā eva vā liṅgāni, sikkhāpaccakkhānassa sañjānanahetuto manussānaṃ tilakādīni viya nimittānīti vuccanti. Evaṃ kho bhikkhaveti ito paraṃ aññassa sikkhāpaccakkhānakāraṇassa abhāvato niyamento āha. Ayañhettha attho, evameva dubbalyāvikammañceva hoti sikkhāpaccakkhānañca, na ito paraṃ kāraṇamatthīti.

“以那些行相、以那些特征、以那些标记”，是指以“佛陀的异名等等”之理所说的，佛陀等的那些异名。因为诸异名是舍戒的原因，故为“行相”；又因为它们显示了（舍戒者）的状态，或它们本身就是舍戒的状态，故为“特征”；又因为它们是识别舍戒的缘由，如同人们的痣等，故被称为“标记”。（世尊）说“诸比丘，就是这样”，是为了加以限定，因为在此之外，没有其他舍戒的原因。此中义理如下：只有这样才是示弱，才是舍戒，在此之外，再无其他原因。

54. Evaṃ sikkhāpaccakkhānalakkhaṇaṃ dassetvā appaccakkhāne asammohatthaṃ tasseva ca sikkhāpaccakkhānalakkhaṇassa puggalādivasena vipattidassanatthaṃ ‘‘kathañca, bhikkhave, appaccakkhātā’’tiādimāha. Tattha yehi ākārehītiādi vuttanayameva. Ummattakoti yakkhummattako vā pittummattako vā yo koci viparītasañño, so sace paccakkhāti, appaccakkhātā hoti sikkhā. Ummattakassāti tādisasseva ummattakassa; tādisassa hi santike sace pakatatto sikkhaṃ paccakkhāti, ummattako na jānāti, appaccakkhātāva hoti sikkhā. Khittacittoti yakkhummattako vuccati. Purimapade pana ummattakasāmaññena vuttaṃ ‘‘yakkhummattako vā pittummattako vā’’ti. Ubhinnampi viseso anāpattivāre āvi bhavissati. Evaṃ khittacitto sikkhaṃ paccakkhāti, appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātāva hoti.

54. 如是显示舍学处的特征后，为了在不舍学处方面不致迷惑，并且为了以个人等的方式显示该舍学处特征的缺陷，而说“诸比丘，云何为不舍”等。于此，“以何等行相”等，如已说之理。“狂乱者”，即因夜叉而狂乱者，或因胆汁而狂乱者，或任何有颠倒想者。如果他舍弃，学处即为未被舍弃。“对狂乱者”，即是对那样的狂乱者；确实，若心智正常者在那样的狂乱者面前舍弃学处，而狂乱者不知道，学处即为未被舍弃。“心散乱者”，被称为因夜叉而狂乱者。然而，在前文中，“狂乱者”一词是以总称而说，即“或因夜叉而狂乱者，或因胆汁而狂乱者”。两者的差别将在无犯篇中变得明显。如是，心散乱者舍弃学处，即为未被舍弃。在他面前舍弃，当他不知道时，也即为未被舍弃。

Vedanāṭṭoti balavatiyā dukkhavedanāya phuṭṭho mucchāpareto; tena vilapantena paccakkhātāpi appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātā hoti.

“为受所苦者”，即是被强烈的苦受所触、被昏厥所征服者；由彼在悲叹中舍弃，也即为未被舍弃。在他面前舍弃，当他不知道时，即为未被舍弃。

Devatāya santiketi bhummadevataṃ ādiṃ katvā yāva akaniṭṭhadevatāya santike paccakkhātāpi appaccakkhātāva hoti. Tiracchānagatassāti nāgamāṇavakassa vā supaṇṇamāṇavakassa vā kinnara-hatthi-makkaṭādīnaṃ vā yassa kassaci santike paccakkhātāpi appaccakkhātāva hoti[Pg.220]. Tatra ummattakādīnaṃ santike ajānanabhāvena appaccakkhātāti āha. Devatāya santike atikhippaṃ jānanabhāvena. Devatā nāma mahāpaññā tihetukapaṭisandhikā atikhippaṃ jānanti, cittañca nāmetaṃ lahuparivattaṃ. Tasmā cittalahukassa puggalassa cittavaseneva ‘‘mā atikhippaṃ vināso ahosī’’ti devatāya santike sikkhāpaccakkhānaṃ paṭikkhipi.

于天神面前，从地居天开始，直到色究竟天(akaniṭṭhā)，即使舍戒，也为未舍戒。于畜生，如于龙族少年、金翅鸟少年，或紧那罗、象、猴等任何一者面前，即使舍戒，也为未舍戒。于此，（经中）说，在疯癫者等面前，因其不知晓，故为未舍戒。在天神面前（之所以为未舍戒），是因为（天神）知晓得极其迅速。所谓天神，有大智慧，是三因结生者，能极其迅速地知晓，而此心念又转变迅速。因此，（世尊）考虑到“愿心念轻浮的个人不要仅因心念就迅速毁坏”，故而禁止了在天神面前舍戒。

Manussesu pana niyamo natthi. Yassa kassaci sabhāgassa vā visabhāgassa vā gahaṭṭhassa vā pabbajitassa vā viññussa santike paccakkhātā paccakkhātāva hoti. Sace pana so na jānāti, appaccakkhātāva hotīti etamatthaṃ dassento ‘‘ariyakenā’’tiādimāha. Tattha ariyakaṃ nāma ariyavohāro, māgadhabhāsā. Milakkhakaṃ nāma yo koci anariyako andhadamiḷādi. So ca na paṭivijānātīti bhāsantare vā anabhiññatāya, buddhasamaye vā akovidatāya ‘‘idaṃ nāma atthaṃ esa bhaṇatī’’ti nappaṭivijānāti. Davāyāti sahasā aññaṃ bhaṇitukāmo sahasā ‘‘buddhaṃ paccakkhāmī’’ti bhaṇati. Ravāyāti ravābhaññena, ‘‘aññaṃ bhaṇissāmī’’ti aññaṃ bhaṇanto. Purimena ko visesoti ce? Purimaṃ paṇḍitassāpi sahasāvasena aññabhaṇanaṃ. Idaṃ pana mandattā momūhattā apakataññuttā pakkhalantassa ‘‘aññaṃ bhaṇissāmī’’ti aññabhaṇanaṃ.

然而在人之中则没有规定。无论对同类或异类，对在家者或出家者，在能理解者面前舍戒，即为已舍戒。但如果对方不知道，则为未舍戒。为了阐明此义，（经中）说了以“用圣语”等开头的话。于此，所谓“圣语”(ariyaka)，即是圣者所用语，摩揭陀语(māgadhabhāsā)。所谓“蛮语”(milakkhaka)，即是任何非圣者所用语，如安达语、泰米尔(damiḷā)语等。而“他不了知”是指，或因不通晓其他语言，或因不精通佛法，故而不能了知“此人说的是此义”。“开玩笑地说”(davāya)是指，本想仓促地说别的话，却仓促地说出“我舍弃佛陀”。“因口误而说”(ravāya)是指，由于说话出错，想着“我要说别的话”，却说出了（舍戒的话）。若问：“此与前者有何差别？”前者是即使智者也可能因仓促而说出别的话。而后者则是因迟钝、愚痴、不了知事物，言语错乱的人，想着“我要说别的话”而说出了别的话。

Asāvetukāmo sāvetīti imassa sikkhāpadassa pāḷiṃ vāceti paripucchati uggaṇhāti sajjhāyaṃ karoti vaṇṇeti, ayaṃ vuccati ‘‘asāvetukāmo sāvetī’’ti. Sāvetukāmo na sāvetīti dubbalabhāvaṃ āvikatvā sikkhaṃ paccakkhanto vacībhedaṃ na karoti, ayaṃ vuccati ‘‘sāvetukāmo na sāvetī’’ti. Aviññussa sāvetīti mahallakassa vā potthakarūpasadisassa, garumedhassa vā samaye akovidassa, gāmadārakānaṃ vā aviññutaṃ pattānaṃ sāveti. Viññussa na sāvetīti paṇḍitassa ñātuṃ samatthassa na sāveti. Sabbaso vā panāti ‘‘buddhaṃ paccakkhāmī’’tiādīsu yena yena pariyāyena sikkhā paccakkhātā hoti, tato ekampi vacībhedaṃ katvā na sāveti. Evaṃ khoti appaccakkhānalakkhaṇaṃ niyameti. Ayaṃ hettha attho – ‘‘evameva sikkhā appaccakkhātā hoti, na aññena kāraṇenā’’ti.

不欲令闻而令闻：诵读、询问、学习、讽诵、解说此学处(sikkhāpada)的巴利，此被称为“不欲令闻而令闻”。欲令闻而不令闻：显露软弱而舍学处时，不作言语表达，此被称为“欲令闻而不令闻”。向无智者令闻：对如泥塑木偶的老者，或对教法不熟练且智慧迟钝者，或对尚未达到能理解状态的村童令闻。不向具慧者令闻：不对有能力理解的智者令闻。或者，在“我舍弃佛陀”等（句子）中，无论以何种方式舍学处，他都不作任何一种言语表达来令闻。“如是”则确定了不舍学处之相。此中义理如下：“唯有如是，学处才算未被舍弃，而非因其他原因。”

Sikkhāpaccakkhānavibhaṅgaṃ niṭṭhitaṃ.

舍学处分别终。

Mūlapaññattivaṇṇanā

根本制立释义

55. Idāni [Pg.221] ‘‘methunaṃ dhammaṃ paṭiseveyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘methunadhammo nāmā’’tiādimāha. Tattha methunadhammo nāmāti idaṃ niddisitabbassa methunadhammassa uddesapadaṃ. Asaddhammoti asataṃ nīcajanānaṃ dhammo. Gāmadhammoti gāmavāsīnaṃ sevanadhammo. Vasaladhammoti vasalānaṃ dhammo; kilesavassanato vā sayameva vasalo dhammoti vasaladhammo. Duṭṭhullanti duṭṭhuñca kilesehi duṭṭhattā, thūlañca anipuṇabhāvatoti duṭṭhullaṃ. Ito paṭṭhāya ca tīsu padesu ‘‘yo so’’ti idaṃ parivattetvā ‘‘yaṃ ta’’nti katvā yojetabbaṃ – ‘‘yaṃ taṃ duṭṭhullaṃ, yaṃ taṃ odakantikaṃ, yaṃ taṃ rahassa’’nti. Ettha ca yasmā tassa kammassa parivārabhūtaṃ dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullaṃ, tasmāpi taṃ kammaṃ duṭṭhullaṃ. Yaṃ taṃ duṭṭhullaṃ so methunadhammo. Udakaṃ assa ante suddhatthaṃ ādīyatīti udakantaṃ, udakantameva odakantikaṃ; yaṃ taṃ odakantikaṃ, so methunadhammo. Raho paṭicchanne okāse kattabbatāya rahassaṃ. Yaṃ taṃ rahassaṃ, so methunadhammoti evaṃ yojanā veditabbā.

55. 如今，为见“行淫欲法”等句之义，而说“所谓淫欲法”等。于此，“所谓淫欲法”，此为当广说之淫欲法的总纲句(uddesapada)。“非善法”(asaddhamma)，即非善人、卑劣者之法。“村法”(gāmadhamma)，即村民所行之法。“卑劣法”(vasaladhamma)，即卑劣者之法；或因其倾泻烦恼，其法本身即是卑劣，故为卑劣法。“粗恶”(duṭṭhulla)，因被烦恼所染污故为“恶”(duṭṭhu)，因不微细故为“粗”(thūla)，故为粗恶。从此以下三处，应将“yo so”转换为“yaṃ taṃ”而连结——“凡是粗恶者”、“凡是水边者”、“凡是隐秘者”。于此，因该行为的眷属，如看、取、抚、触、碰亦为粗恶，故该行为亦为粗恶。凡是粗恶者，彼即是淫欲法。于其后为清净而取水，故为“水边”(udakanta)；水边即是“近水边”(odakantika)。凡是近水边者，彼即是淫欲法。因于隐蔽处而作，故为“隐秘”(rahassa)。凡是隐秘者，彼即是淫欲法。应如是了知其连结。

Dvayena dvayena samāpajjitabbato dvayaṃdvayasamāpatti. Tattha yojanā – ‘‘yā sā dvayaṃdvayasamāpatti so methunadhammo nāmā’’ti. Idha pana taṃ sabbaṃ ekajjhaṃ nigamento āha ‘‘eso methunadhammo nāmā’’ti. Kiṃ kāraṇā vuccati methunadhammoti? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃ kāraṇā vuccati methunadhammoti.

因由二人二人而入，故为二二等至(dvayaṃdvayasamāpatti)。于此连结为：“凡是二二等至者，彼即是所谓淫欲法。”于此，世尊欲将彼等一切作一总结而说：“此即是所谓淫欲法。”以何原由称为淫欲法？因为是二者之法，此二者已贪染(rattānaṃ)、深染(sārattānaṃ)、流溢(avassutānaṃ)、缠缚(pariyuṭṭhitānaṃ)，且彼此相似，以此原由，称为淫欲法。

Paṭisevati nāmāti idaṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ mātikāpadaṃ. Yo nittena nimittantiādīsu yo bhikkhu itthiyā nimittena attano nimittaṃ, itthiyā aṅgajātena attano aṅgajātaṃ sabbantimena pamāṇena ekatilabījamattampi vātena asamphuṭṭhe allokāse paveseti, eso paṭisevati nāma; ettakena sīlabhedaṃ pāpuṇāti, pārājiko hoti.

名为“行淫”(Paṭisevati nāma)，此词是在“应行淫”(paṭiseveyyā)之处，为显示以何种方式被称为“行淫”而立的母句(mātikāpada)。若有比丘以女人的相(nimitta)对自己的相，或以女人的生殖器(aṅgajāta)对自己的生殖器，以最末的量度，乃至仅一芝麻许，放入无风之湿润处，此即名为“行淫”；仅此即达破戒，成波罗夷(pārājika)。

Ettha ca itthinimitte cattāri passāni, vemajjhañcāti pañca ṭhānāni labbhanti. Purisanimitte cattāri passāni, majjhaṃ, uparicāti cha. Tasmā itthinimitte heṭṭhā pavesentopi pārājiko hoti. Uparito pavesentopi, ubhohi passehi [Pg.222] pavesentopi cattāri ṭhānāni muñcitvā majjhena pavesentopi pārājiko hoti. Purisanimittaṃ pana heṭṭhābhāgena chupantaṃ pavesentopi pārājiko hoti. Uparibhāgena chupantaṃ pavesentopi, ubhohi passehi chupantaṃ pavesentopi, majjheneva chupantaṃ pavesentopi samañchitaṅguliṃ viya majjhimapabbapiṭṭhiyā saṅkocetvā uparibhāgena chupantaṃ pavesentopi pārājiko hoti. Tattha tulādaṇḍasadisaṃ pavesentassāpi cattāri passāni, majjhañcāti pañca ṭhānāni; saṅkocetvā pavesentassāpi cattāri passāni, uparibhāgamajjhañcāti pañca ṭhānāni – evaṃ sabbānipi purisanimitte dasa ṭhānāni honti.

于此，就女相(itthinimitta)而言，可得四边及中央，共五处；就男相(purisanimitta)而言，可得四边、中央及上方，共六处。是故，于女相，从下方放入亦成波罗夷，从上方放入、从两侧放入，或舍弃四处而从中央放入，亦成波罗夷。复次，于男相，以其下方部分接触而放入亦成波罗夷，以上方部分接触而放入、以两侧接触而放入、仅以中央接触而放入，或如弯曲之指以中节之背收缩后以上方部分接触而放入，亦成波罗夷。此中，如秤杆般直入者，有四边及中央共五处；收缩而入者，有四边及上方之中央共五处——如是，于男相总共有十处。

Nimitte jātaṃ anaṭṭhakāyappasādaṃ cammakhīlaṃ vā piḷakaṃ vā paveseti, āpatti pārājikassa. Naṭṭhakāyappasādaṃ matacammaṃ vā sukkhapiḷakaṃ vā paveseti, āpatti dukkaṭassa. Methunassādena lomaṃ vā aṅguli-aṅguṭṭhabījādīni vā pavesentassāpi dukkaṭameva. Ayañca methunakathā nāma yasmā duṭṭhullā kathā asabbhikathā, tasmā etaṃ vā aññaṃ vā vinaye īdisaṃ ṭhānaṃ kathentena paṭikkūlamanasikārañca samaṇasaññañca hirottappañca paccupaṭṭhapetvā sammāsambuddhe gāravaṃ uppādetvā asamakāruṇikassa lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ. So hi nāma bhagavā sabbaso kāmehi vinivattamānasopi sattānuddayāya lokānukampāya sattesu kāruññataṃ paṭicca sikkhāpadapaññāpanatthāya īdisaṃ kathaṃ kathesi. ‘‘Aho satthu karuṇāguṇo’’ti evaṃ lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ.

若插入生于（男）根上、身净色未坏的皮钉或疮，犯波罗夷。若插入身净色已坏的死皮或干疮，犯恶作。以行淫之乐，即使插入毛发或手指、拇指、睾丸等，也仅是恶作。又，此行淫之论，乃是粗恶之论、非贤圣之论，是故，讲述此或律中其他此类之处时，应建立厌逆想、沙门想、惭与愧，对正等觉者生起恭敬，思惟无与伦比的世间怙主之悲德后，方可讲述。诚然，彼世尊虽已完全离于诸欲，然为悲悯有情、哀愍世间，缘于对有情之慈悲，为制定学处而说此等言说。应如是思惟世间怙主之悲德：“啊！导师之悲德！”而后讲述。

Apica yadi bhagavā sabbākārena īdisaṃ kathaṃ na katheyya, ko jāneyya ‘‘ettakesu

再者，若世尊不以一切行相说此等言说，谁能了知“于若干……

Ṭhānesu pārājikaṃ, ettakesu thullaccayaṃ, ettakesu dukkaṭa’’nti. Tasmā suṇantenapi kathentenapi bījakena mukhaṃ apidhāya dantavidaṃsakaṃ hasamānena na nisīditabbaṃ. ‘‘Sammāsambuddhenāpi īdisaṃ kathita’’nti paccavekkhitvā gabbhitena hirottappasampannena satthupaṭibhāgena hutvā kathetabbanti.

……处犯波罗夷，于若干处犯偷兰遮，于若干处犯恶作”。是故，闻者与说者，不应在不以扇掩口的情况下，坐着露齿而笑。应如是省思：“此等言说，正等觉者亦曾宣说”，然后以热忱、具足惭愧、与导师相应之身分而宣说。

Mūlapaññattaṃ niṭṭhitaṃ.

根本制定终。

Anupaññattivāre – antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi. Pageva manussitthiyāti paṭhamataraṃ manussajātikāya itthiyā. Pārājikavatthubhūtā eva cettha tiracchānagatitthī tiracchānagatāti gahetabbā, na sabbā. Tatrāyaṃ paricchedo –

随制定章——“乃至”(antamaso)者，意为以最终为界限。“乃至畜生女”(Tiracchānagatāyapi)者，意为乃至以结生而生于畜生趣之女。“何况于人女”(Pageva manussitthiyā)者，更何况于人族之女。于此，应知“畜生女”仅指成为波罗夷事之畜生女，而非一切。于彼，其分别如下——

Apadānaṃ ahi macchā, dvipadānañca kukkuṭī;

Catuppadānaṃ majjārī, vatthu pārājikassimāti.

无足者，有母蛇与母鱼；二足者，有母鸡；四足者，有母猫。此等是波罗夷之事。

Tattha ahiggahaṇena sabbāpi ajagaragonasādibhedā dīghajāti saṅgahitā. Tasmā dīghajātīsu yattha tiṇṇaṃ maggānaṃ aññatarasmiṃ sakkā tilaphalamattampi pavesetuṃ, sā pārājikavatthu. Avasesā dukkaṭavatthūti veditabbā. Macchaggahaṇena sabbāpi macchakacchapamaṇḍūkādibhedā odakajāti saṅgahitā. Tatrāpi dīghajātiyaṃ vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Ayaṃ pana viseso – pataṅgamukhamaṇḍūkā nāma honti tesaṃ mukhasaṇṭhānaṃ mahantaṃ, chiddaṃ appakaṃ, tattha pavesanaṃ nappahoti; mukhasaṇṭhānaṃ pana vaṇasaṅkhepaṃ gacchati, tasmā taṃ thullaccayavatthūti veditabbaṃ. Kukkuṭiggahaṇena sabbāpi kākakapotādibhedā pakkhijāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Majjāriggahaṇena sabbāpi rukkhasunakha-muṅgusa-godhādibhedā catuppadajāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ.

于此，以“蛇”一词涵盖所有蟒蛇、蝰蛇等长身类。因此，在长身类中，若能于三道中任何一道置入乃至芝麻籽大小，彼即是波罗夷之事。应知其余为恶作之事。以“鱼”一词涵盖所有鱼、龟、蛙等水生类。于彼等中，亦应依前述之理辨别波罗夷之事与恶作之事。然此有差别：有名为蝗嘴蛙(pataṅgamukhamaṇḍūkā)者，其口形大而孔道小，不能置入；其口形则归入疮口之列，是故应知彼为偷兰遮之事。以“鸡”一词涵盖所有乌鸦、鸽子等鸟类。于彼等中，亦应依前述之理辨别波罗夷之事与恶作之事。以“猫”一词涵盖所有松鼠、獴、巨蜥等四足类。于彼等中，亦应依前述之理辨别波罗夷之事与恶作之事。

Pārājikoti parājito, parājayaṃ āpanno. Ayañhi pārājikasaddo sikkhāpadāpattipuggalesu vattati. Tattha ‘‘aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’ti (pārā. 43) evaṃ sikkhāpade vattamāno veditabbo. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti (pārā. 67) evaṃ āpattiyaṃ. ‘‘Na mayaṃ pārājikā, yo avahaṭo so pārājiko’’ti (pārā. 155) evaṃ puggale vattamāno veditabbo. ‘‘Pārājikena dhammena anuddhaṃseyyā’’tiādīsu (pārā. 384) pana dhamme vattatīti vadanti. Yasmā pana tattha dhammoti katthaci āpatti[Pg.224], katthaci sikkhāpadameva adhippetaṃ, tasmā so visuṃ na vattabbo. Tattha sikkhāpadaṃ yo taṃ atikkamati, taṃ parājeti, tasmā ‘‘pārājika’’nti vuccati. Āpatti pana yo naṃ ajjhāpajjati, taṃ parājeti, tasmā ‘‘pārājikā’’ti vuccati. Puggalo yasmā parājito parājayamāpanno, tasmā ‘‘pārājiko’’ti vuccati. Etameva hi atthaṃ sandhāya parivārepi –

波罗夷（pārājika）者，为已败，已遭失败。此“波罗夷”一词，适用于学处、罪与个人（puggala）。其中，“阿难（Ānanda），如来不可能因跋耆人或跋耆子弟之故，而废除为诸声闻所制定的波罗夷学处，此乃无有是处、无有可能”（《波罗夷》43），如此，当知其用于学处。“比丘，你已犯波罗夷罪”（《波罗夷》67），如此，用于罪。“我们不是波罗夷，被驱逐者才是波罗夷”（《波罗夷》155），如此，当知其用于个人。至于“不应以波罗夷法举罪”等句（《波罗夷》384），有人说其用于法。然而，因为彼处之“法”，有时意指罪，有时则仅意指学处，是故不应分别解说。其中，学处，若有谁违越它，它便击败那人，是故称为“波罗夷”。罪，若有谁触犯它，它便击败那人，是故称为“波罗夷”。个人，因为他已败、已遭失败，是故称为“波罗夷”。确实，正是针对此义，在《附篇》（Parivāra）中也说：

‘‘Pārājikanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Cuto paraddho bhaṭṭho ca, saddhammā hi niraṅkato;

Saṃvāsopi tahiṃ natthi, tenetaṃ iti vuccatī’’ti vuttaṃ. (pari. 339);

“所谓‘波罗夷’，汝当如实听：其人已从正法堕落、错失、坠毁，且被弃绝；与彼亦无共住，是故如是称之。”（《附篇》339）

Ayañhettha attho – ‘‘taṃ sikkhāpadaṃ vītikkamanto āpattiñca āpanno puggalo cuto hotīti sabbaṃ yojetabbaṃ. Tena vuccatīti yena kāraṇena assamaṇo hoti asakyaputtiyo paribhaṭṭho chinno parājito sāsanato, tena vuccati. Kinti? ‘‘Pārājiko hotī’’ti.

此处的含义是：应结合全部文句来理解，即“违越该学处且已犯罪的个人，即是堕落者”。所谓“是故称之”，是说：由于他已非沙门、非释迦子，从教法中坠落、断绝、失败，故如是称之。如何称呼呢？称：“他是波罗夷者”。

Saha vasanti etthāti saṃvāso, taṃ dassetuṃ ‘‘saṃvāso nāmā’’ti vatvā ‘‘ekakamma’’ntiādimāha. Tatrāyaṃ saddhiṃ yojanāya vaṇṇanā – catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā ‘‘eso saṃvāso nāmā’’ti āha. So ca vuttappakāro saṃvāso tena puggalena saddhiṃ natthi, tena kāraṇena so pārājiko puggalo asaṃvāsoti vuccatīti.

于此共住，故为“共住”(saṃvāsa)。为阐明此义，先说“名为共住”，后说“同一羯磨”等。此处，连同文句次第的释义如下：四种僧伽羯磨，因须由在同一界限内的具格比丘共同完成，故名“同一羯磨”(ekakamma)。同样，五种波罗提木叉的诵戒，因须共同诵出，故名“同一诵戒”(ekuddesa)。又，所制定的学处，因须由所有具惭愧心的个人平等学习，故名“平等学”(samasikkhatā)。于此，因为所有具惭愧心者皆在这些羯磨等事中共同居住，无一被排除在外，所以总括这一切而说：“此为共住”。而上述所说的共住，与该人则无。因此，该犯波罗夷的人被称为“不共住者”(asaṃvāsa)。

56. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ ‘‘paṭisevati nāmā’’ti idaṃ mātikāpadaṃ ṭhapetvā ‘‘nimittena nimittaṃ aṅgajātena aṅgajāta’’nti vuttaṃ. Tattha yasmā na kevalaṃ itthiyā [Pg.225] eva nimittaṃ pārājikavatthu, na ca manussitthiyā eva, suvaṇṇarajatādimayānañca itthīnampi nimittaṃ vatthumeva na hoti; tasmā yaṃ yaṃ vatthu hoti, taṃ taṃ dassetuṃ ‘‘tisso itthiyo’’tiādinā nayena yesaṃ nimittāni vatthūni honti, te satte vatvā ‘‘manussitthiyā tayo magge’’tiādinā nayena tāni vatthūni āha.

56. 如是，逐句分析已诵述的学处后，现在，对于“若行”(paṭiseveyyā)一词，为了阐明是以何种方式行而被称为“行”，先立“名为行”(paṭisevati nāma)此一标题，然后说“以相触相，以生殖器触生殖器”(nimittena nimittaṃ aṅgajātena aṅgajātaṃ)。于此，因为不仅女人的相是波罗夷事，也不仅是人类女人的相是波罗夷事，且金、银等所造女人的相根本不是（构成犯戒的）事；是故，为了阐明何者为（构成犯戒的）事，先以“三种女人”(tisso itthiyo)等方式，说明其相能构成波罗夷事的有情，再说以“人类女人的三道”(manussitthiyā tayo magge)等方式，说明那些（构成犯戒的）事。

Tattha tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthūnaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesu itthipurisā pākaṭā eva. Paṇḍakaubhatobyañjanakabhedo pabbajjākhandhakavaṇṇanāyaṃ pākaṭo bhavissati.

于此，三种女人、三种二性人(ubhatobyañjanaka)、三种黄门、三种男人，如是，作为构成波罗夷事的相的所依，有十二种有情。其中，女人和男人是显而易见的。黄门和二性人的区别，将在《出家犍度》(Pabbajjākhandhaka)的释义中变得清晰。

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassāti ettha ca manussitthiyā tīsu maggesūti attho veditabbo. Evaṃ sabbattha. Sabbe eva cete manussitthiyā tayo maggā, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava; manussaubhatobyañjanakādīnaṃ nava; manussapaṇḍakādīnaṃ dve dve katvā cha; tathā manussapurisādīnanti samatiṃsa maggā honti. Etesu nimittasaṅkhātesu yattha katthaci attano aṅgajātaṃ tilaphalamattampi pavesetvā methunaṃ dhammaṃ paṭisevanto pārājikaṃ āpajjati.

在“与女人行淫法”一句中，应知其义为“于女人的三道中”。处处皆然。所有这些道总计：女人的三道，非人女的三道，畜生女的三道，共九道；人类双性等九道；人类黄门(paṇḍaka)等各有二道，成六道；人类男性等同样有六道，如此共计三十道。在这些被称为“相”的道中，于任何一处，将自己的生殖器(aṅgajāta)即使只放入芝麻许而行淫法者，犯波罗夷(pārājika)罪。

Paṭhamacatukkakathāvaṇṇanā

初四组论释义

57. Āpajjanto pana yasmā sevanacitteneva āpajjati, na vinā tena; tasmā taṃ lakkhaṇaṃ dassento bhagavā ‘‘bhikkhussa sevanacittaṃ upaṭṭhite’’tiādimāha. Tattha bhikkhussāti methunasevanakassa bhikkhussa. Sevanacittaṃ upaṭṭhiteti bhummatthe paccattavacanaṃ, sevanacitte paccupaṭṭhiteti attho. Vaccamaggaṃ aṅgajātaṃ pavesentassāti yena maggena vaccaṃ nikkhamati taṃ maggaṃ attano aṅgajātaṃ purisanimittaṃ tilaphalamattampi pavesentassa. Āpatti pārājikassāti āpatti pārājikā assa hotīti attho. Atha vā āpattīti āpajjanaṃ hoti. Pārājikassāti pārājikadhammassa. Esa nayo sabbattha.

57. 再者，犯罪者乃因有行淫之心而犯罪，无此心则不犯；是故，世尊(bhagavā)为示其相，而说“比丘(bhikkhu)行淫心现前时”等语。其中，“比丘的”(bhikkhussa)是指行淫比丘的。“行淫心现前”(Sevanacittaṃ upaṭṭhite)是作处格义的主格词，其义为“当行淫心现前时”。“将生殖器(aṅgajāta)放入大便道(vaccamagga)”是指，将自己的生殖器，即男根，即使只如芝麻许，放入粪便所出之道，即大便道。“犯波罗夷(pārājika)罪”(Āpatti pārājikassa)之义为：他犯了波罗夷罪。或者，“犯”(āpatti)即是触犯，“波罗夷的”(pārājikassa)即是于波罗夷法。此为一切处之准则。

58. Evaṃ sevanacitteneva pavesentassa āpattiṃ dassetvā idāni yasmā taṃ pavesanaṃ nāma na kevalaṃ attūpakkameneva, parūpakkamenāpi hoti[Pg.226]. Tatrāpi ca sādiyantasseva āpatti paṭisevanacittasamaṅgissa, na itarassa. Tasmā ye saddhāpabbajitā kulaputtā sammāpaṭipannakā parūpakkamena pavesanepi sati na sādiyanti, tesaṃ rakkhaṇatthaṃ ‘‘bhikkhupaccatthikā manussitthi’’ntiādimāha.

58. 如是开示了仅以行淫之心放入者会犯罪之后，现在，因为所谓“放入”，不仅能由自己主动，亦可由他人促成。在此情况中，也只有具足行淫之心且乐于接受者才犯罪，反之则不犯。因此，为了守护那些由信而出家、正行实践的良家子(kulaputta)——他们在被他人强行放入时亦不乐受——世尊才说了“比丘(bhikkhu)的怨敌是女人”等语。

Tattha paṭipakkhaṃ atthayanti icchantīti paccatthikā, bhikkhū eva paccatthikā bhikkhupaccatthikā; visabhāgānaṃ veribhikkhūnametaṃ adhivacanaṃ. Manussitthiṃ bhikkhussa santike ānetvāti issāpakatā taṃ bhikkhuṃ nāsetukāmā āmisena vā upalāpetvā mittasanthavavasena vā ‘‘idaṃ amhākaṃ kiccaṃ karohī’’ti vatvā kañci manussitthiṃ rattibhāge tassa bhikkhussa vasanokāsaṃ ānetvā. Vaccamaggena aṅgajātaṃ abhinisīdentīti taṃ bhikkhuṃ hatthapādasīsādīsu suggahitaṃ nipparipphandaṃ gahetvā itthiyā vaccamaggena tassa bhikkhuno aṅgajātaṃ abhinisīdenti; sampayojentīti attho.

于此，因欲求对立，故为敌对者（paccatthikā）。比丘即是敌对者，故为比丘敌对者（bhikkhupaccatthikā）；此为对不同类之敌对比丘的称谓。“将女人带到比丘附近”是指：[他们]被嫉妒所驱使，欲毁坏该比丘，或以利养引诱，或以结交朋友的方式说：“请为我们做这件事”，然后于夜间将某个女人带到该比丘的住处。“以大便道压坐于生殖器上”是指：抓住该比丘的手、脚、头等，使其被牢牢抓住而无法动弹，[他们]令女人以其大便道压坐于该比丘的生殖器上；义为使之结合。

So cetiādīsu so ce bhikkhu vaccamaggabbhantaraṃ attano aṅgajātassa pavesanaṃ sādiyati adhivāseti tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpeti. Paviṭṭhaṃ sādiyati adhivāseti, paviṭṭhakāle sevanacittaṃ upaṭṭhāpeti. Ṭhitaṃ sādiyati adhivāseti, ṭhānappattakāle sukkavissaṭṭhisamaye sevanacittaṃ upaṭṭhāpeti. Uddharaṇaṃ sādiyati adhivāseti, nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpeti. Evaṃ catūsu ṭhānesu sādiyanto ‘‘mama verisamaṇehi idaṃ kata’’nti vattuṃ na labhati, pārājikāpattimeva āpajjati. Yathā ca imāni cattāri sādiyanto āpajjati; evaṃ purimaṃ ekaṃ asādiyitvā tīṇi sādiyantopi, dve asādiyitvā dve sādiyantopi, tīṇi asādiyitvā ekaṃ sādiyantopi āpajjatiyeva. Sabbaso pana asādiyanto āsīvisamukhaṃ viya aṅgārakāsuṃ viya ca paviṭṭhaṃ aṅgajātaṃ maññamāno nāpajjati. Tena vuttaṃ – ‘‘pavesanaṃ na sādiyati…pe… uddharaṇaṃ na sādiyati, anāpattī’’ti. Imañhi evarūpaṃ āraddhavipassakaṃ kāye ca jīvite ca anapekkhaṃ ekādasahi aggīhi sampajjalitāni ca sabbāyatanāni ukkhittāsike viya ca vadhake pañca kāmaguṇe passantaṃ puggalaṃ rakkhanto bhagavā paccatthikānañcassa manorathavighātaṃ [Pg.227] karonto imaṃ ‘‘pavesanaṃ na sādiyatī’’tiādikaṃ catukkaṃ nīharitvā ṭhapesīti.

在“so ce……”等句中：若比丘乐于或认可自己的生殖器(aṅgajāta)进入大便道(vaccamagga)，于彼时生起行淫心；乐于或认可已进入，于进入时生起行淫心；乐于或认可停留，于停留乃至出精(sukkavissaṭṭhi)时生起行淫心；乐于或认可拔出，于拔出时生起行淫心。如是在四处乐于者，不得说‘这是我的敌对沙门所为’，唯犯波罗夷(pārājika)罪。又，如于此四处乐于者犯罪；同样地，于前一处不乐于而于后三处乐于者，于前二处不乐于而于后二处乐于者，于前三处不乐于而于后一处乐于者，也同样犯罪。然而，完全不乐于，视已进入的生殖器如毒蛇之口或如炭火坑者，无犯。是故说：‘不乐于进入……乃至……不乐于拔出，无犯。’实在是因为，世尊(Bhagavā)为了守护这位已修习观(vipassanā)的个人(puggala)——他对身与命皆无顾惜，视一切处(āyatana)如被十一种火燃烧，视五种欲乐(kāmaguṇa)如举刀的刽子手——并为了破坏其敌对者的意愿，才提出并安立此‘不乐于进入’等四法。

Paṭhamacatukkakathā niṭṭhitā.

初四法论 终。

Ekūnasattatidvisatacatukkakathā

二百六十九四法论

59-60. Evaṃ paṭhamacatukkaṃ dassetvā idāni yasmā bhikkhupaccatthikā itthiṃ ānetvā na kevalaṃ vaccamaggeneva abhinisīdenti, atha kho passāvamaggenapi mukhenapi. Itthiṃ ānetvāpi ca keci jāgarantiṃ ānenti, keci suttaṃ, keci mattaṃ, keci ummattaṃ, keci pamattaṃ aññavihitaṃ vikkhittacittanti attho. Keci mataṃ akkhāyitaṃ, soṇasiṅgālādīhi akkhāyitanimittanti attho. Keci mataṃ yebhuyyena akkhāyitaṃ, yebhuyyena akkhāyitā nāma yassā nimitte vaccamagge passāvamagge mukhe vā bahutaro okāso akkhāyito hoti. Keci mataṃ yebhuyyena khāyitaṃ, yebhuyyena khāyitā nāma yassā vaccamaggādike nimitte bahuṃ khāyitaṃ hoti, appaṃ akkhāyitaṃ. Na kevalañca manussitthimeva ānenti, atha kho amanussitthimpi tiracchānagatitthimpi. Na kevalañca vuttappakāraṃ itthimeva, ubhatobyañjanakampi paṇḍakampi purisampi ānenti. Tasmā tesaṃ vasena aññānipi catukkāni dassento ‘‘bhikkhupaccatthikā manussitthiṃ jāgaranti’’ntiādimāha.

59-60. 如是展示第一个四法后，现在，因为对比丘有敌意者带来女人，不仅强令坐于大便道上，而且也（强令坐于）小便道和口上。此外，带来女人时，有些人带来醒着的女人，有些人带来睡着的，有些人带来醉了的，有些人带来疯了的，有些人带来放逸的——意思是心置于他处、心散乱者。有些人带来已死、其相未被啃食的（女人）——意思是其相未被狗、豺等啃食。有些人带来已死、其相大部分未被啃食的（女人）——所谓“大部分未被啃食”，是指其相，即于大便道、小便道或口，大部分区域未被啃食。有些人带来已死、其相大部分已被啃食的（女人）——所谓“大部分已被啃食”，是指其大便道等相，大部分已被啃食，少部分未被啃食。他们不仅带来人类女性，而且也带来非人女性和雌性旁生。不仅带来如上所述种类的女性，也带来二形者、黄门和男性。因此，依于此等情况，为显示其余诸四法，而说“对比丘有敌意者（带来）醒着的人类女性”等语。

Tattha pāḷiyā asammohatthaṃ vuttacatukkāni evaṃ saṅkhyāto veditabbāni – manussitthiyā tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkāni, tīṇi jāgarantīcatukkāni, tīṇi suttacatukkāni, tīṇi mattacatukkāni, tīṇi ummattacatukkāni, tīṇi pamattacatukkāni, tīṇi mataakkhāyitacatukkāni, tīṇi yebhuyyena akkhāyitacatukkāni, tīṇi yebhuyyena khāyitacatukkānīti sattavīsati catukkāni. Tathā amanussitthiyā; tathā tiracchānagatitthiyāti itthivāre ekāsīti catukkāni. Yathā ca itthivāre evaṃ ubhatobyañjanakavāre. Paṇḍakapurisavāresu pana dvinnaṃ maggānaṃ vasena catupaṇṇāsa catupaṇṇāsa honti. Evaṃ sabbānipi dvesatāni, sattati ca catukkāni honti, tāni uttānatthāniyeva.

于此，为于巴利（圣典）中不生混淆，当如是依数量得知所说的诸四法组：依人女(manussitthī)的三道，有三种清净四法组、三种觉醒四法组、三种睡眠四法组、三种醉态四法组、三种狂乱四法组、三种放逸四法组、三种已死未被食四法组、三种多数未被食四法组、三种多数已被食四法组，共二十七种四法组。非人女(amanussitthī)亦如是，畜生女(tiracchānagatitthī)亦如是。如是，在女性篇(itthivāra)中，有八十一种四法组。如女性篇，双性人篇(ubhatobyañjanakavāra)亦然。至于黄门(paṇḍaka)篇与男性篇(purisavāra)，则依二道，各有五十四种四法组。如是，总共有二百七十种四法组，其义皆显而易见。

Sabbavāresu [Pg.228] panettha ‘‘mataṃ yebhuyyena akkhāyitaṃ khāyita’’nti etasmiṃ ṭhāne ayaṃ vinicchayo – tambapaṇṇidīpe kira dve vinayadharā samānācariyakā therā ahesuṃ – upatissatthero ca, phussadevatthero ca. Te mahābhaye uppanne vinayapiṭakaṃ pariharantā rakkhiṃsu. Tesu upatissatthero byattataro. Tassāpi dve antevāsikā ahesuṃ – mahāpadumatthero ca mahāsumatthero ca. Tesu mahāsumatthero nakkhattuṃ vinayapiṭakaṃ assosi, mahāpadumatthero tena saddhiṃ navakkhattuṃ, visuñca ekakova navakkhattunti aṭṭhārasakkhattuṃ assosi; ayameva tesu byattataro. Tesu mahāsumatthero navakkhattuṃ vinayapiṭakaṃ sutvā ācariyaṃ muñcitvā aparagaṅgaṃ agamāsi. Tato mahāpadumatthero āha – ‘‘sūro vata, re, esa vinayadharo yo dharamānakaṃyeva ācariyaṃ muñcitvā aññattha vasitabbaṃ maññati. Nanu ācariye dharamāne vinayapiṭakañca aṭṭhakathā ca anekakkhattuṃ gahetvāpi na vissajjetabbaṃ, niccakālaṃ sotabbaṃ, anusaṃvaccharaṃ sajjhāyitabba’’nti.

在所有章节中，于此“已死、大半未食、已食”之处，其决断如下：据说在铜鍱洲(Tambapaṇṇidīpa)有两位持律长老，是同师兄弟，即伍巴谛萨(Upatissa)长老和普萨迭瓦(Phussadeva)长老。当大恐怖发生时，他们守护并传承了《律藏》。他们之中，伍巴谛萨长老更为聪慧。他也有两位弟子——大红莲(Mahāpaduma)长老和摩诃苏摩(Mahāsuma)长老。他们之中，摩诃苏摩长老听闻《律藏》九遍，大红莲长老与他一同听闻九遍，又独自听闻九遍，总共听闻了十八遍；因此他是他们之中更为聪慧的。他们之中，摩诃苏摩长老听闻《律藏》九遍后，便离开老师，去了恒河对岸。于是大红莲长老说：“啊，这位持律者真是勇士啊！竟认为在老师还在世时就该离开他，住在别处。难道不是在老师在世时，即使已经多次学习了《律藏》和义注，也不应舍弃，而应当时时听闻，年年诵习吗？”

Evaṃ vinayagarukānaṃ bhikkhūnaṃ kāle ekadivasaṃ upatissatthero mahāpadumattherappamukhānaṃ pañcannaṃ antevāsikasatānaṃ paṭhamapārājikasikkhāpade imaṃ padesaṃ vaṇṇento nisinno hoti. Taṃ antevāsikā pucchiṃsu – ‘‘bhante, yebhuyyena akkhāyite pārājikaṃ, yebhuyyena khāyite thullaccayaṃ, upaḍḍhakkhāyite kena bhavitabba’’nti? Thero āha – ‘‘āvuso, buddhā nāma pārājikaṃ paññapentā na sāvasesaṃ katvā paññapenti, anavasesaṃyeva katvā sabbaṃ pariyādiyitvā sotaṃ chinditvā pārājikavatthusmiṃ pārājikameva paññapenti. Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tasmā yadi upaḍḍhakkhāyite pārājikaṃ bhaveyya, paññapeyya sammāsambuddho. Pārājikacchāyā panettha na dissati, thullaccayameva dissatī’’ti.

在敬重律的比丘们的时代，一日，伍巴谛萨(Upatissa)长老正坐着为以大红莲(Mahāpaduma)长老为首的五百位弟子解说第一波罗夷学处的此段。弟子们问他：“尊者，大部分未被食，犯波罗夷；大部分被食，犯偷兰遮；那一半被食，应如何？”长老说：“贤友们，诸佛制定波罗夷时，不会留有余地，而是毫无遗留、彻底涵盖、断其流，在波罗夷事上只制定波罗夷。此学处是世间罪，非制罪。因此，若一半被食会犯波罗夷，正等觉者必定会制定。在此不见波罗夷之影，只见偷兰遮。”

Apica matasarīre pārājikaṃ paññapento bhagavā yebhuyyena akkhāyite ṭhapesi ‘‘tato paraṃ pārājikaṃ natthī’’ti dassetuṃ. Thullaccayaṃ paññapento yebhuyyena khāyite ṭhapesi ‘‘tato paraṃ thullaccayaṃ natthī’’ti dassetuntipi veditabbaṃ. Khāyitākhāyitañca nāmetaṃ matasarīrasmiṃyeva veditabbaṃ, na jīvamāne. Jīvamāne hi nakhapiṭṭhippamāṇepi chavimaṃse vā nhārumhi [Pg.229] vā sati pārājikameva hoti. Yadipi nimittaṃ sabbaso khāyitaṃ chavicammaṃ natthi, nimittasaṇṭhānaṃ paññāyati, pavesanaṃ jāyati, pārājikameva. Nimittasaṇṭhānaṃ pana anavasesetvā sabbasmiṃ nimitte chinditvā samantato tacchetvā uppāṭite vaṇasaṅkhepavasena thullaccayaṃ. Nimittato patitāya maṃsapesiyā upakkamantassa dukkaṭaṃ. Matasarīre pana yadipi sabbaṃ sarīraṃ khāyitaṃ hoti, yadipi akkhāyitaṃ, tayo pana maggā akkhāyitā, tesu upakkamantassa pārājikaṃ. Yebhuyyena akkhāyite pārājikameva. Upaḍḍhakkhāyite ca yebhuyyena khāyite ca thullaccayaṃ.

此外，世尊为尸体制订波罗夷时，于“大部分未被食”处即止，以开示“自此以上，无有波罗夷”。制订偷兰遮时，于“大部分已被食”处即止，以开示“自此以上，无有偷兰遮”，此亦应知。此所谓“已食”与“未食”，当知仅适用于尸体，不适用于活人。因为对活人而言，只要尚有指甲盖大小的皮肉或筋腱，即是波罗夷。即便性根(nimitta)已全被食尽，无有表皮，但若其形状尚可辨识，且能行插入，即是波罗夷。然而，若将性根的形状完全毁坏无余，于整个性根处切断、周遭削去、拔除后，以对伤口行淫的方式而努力，则为偷兰遮。对从性根掉落的肉片行淫者，为恶作。至于尸体，无论全身已食或未食，只要三道(maggā)未被食，于彼处行淫者，即为波罗夷。于大部分未被食者，即为波罗夷。于半被食及大部分已被食者，则为偷兰遮。

Manussānaṃ jīvamānakasarīre akkhināsakaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilaphalamattampi aṅgajātaṃ pavesentassa thullaccayameva. Avasesasarīre upakacchakādīsu dukkaṭaṃ. Mate allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ. Yadā pana sarīraṃ uddhumātakaṃ hoti kuthitaṃ nīlamakkhikasamākiṇṇaṃ kimikulasamākulaṃ navahi vaṇamukhehi paggaḷitapubbakuṇapabhāvena upagantumpi asakkuṇeyyaṃ, tadā pārājikavatthuñca thullaccayavatthuñca vijahati; tādise sarīre yattha katthaci upakkamato dukkaṭameva. Tiracchānagatānaṃ hatthi-assa-goṇa-gadrabha-oṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ. Vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭameva. Matānaṃ allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ.

对活人，于其身体的眼窍、鼻窍、耳窍、阴道中，或于以小刀等所造成的伤口中，因淫欲将生殖器放入，即便仅如芝麻粒大小，即犯偷兰遮。于其余身体部位，如腋下等处，则犯恶作。对已死而身体尚未腐烂者，于波罗夷境犯波罗夷，于偷兰遮境犯偷兰遮，于恶作境犯恶作。然而，当尸体已膨胀、腐烂、遍布青蝇、爬满蛆虫，从九个疮口流出脓液，因其腐尸状态而无法靠近时，则脱离波罗夷事与偷兰遮事之列；对此类尸体，于任何一处行不净行，仅犯恶作。对畜生，如象、马、牛、驴、骆驼、水牛等，于其鼻孔中行不净行，犯偷兰遮；于其阴道中，也犯偷兰遮。对所有畜生，于其眼、耳、伤口中行不净行，犯恶作；于其余身体部位，也仅犯恶作。对已死的、身体尚未腐烂的畜生，于波罗夷境犯波罗夷，于偷兰遮境犯偷兰遮，于恶作境犯恶作。

Kuthitakuṇape pana pubbe vuttanayeneva sabbattha dukkaṭaṃ. Kāyasaṃsaggarāgena vā methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesento nimittena nimittaṃ chupati, dukkaṭaṃ. Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccayaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘itthinimittaṃ methunarāgena mukhena chupati thullaccaya’’nti vuttaṃ. Cammakkhandhake ‘‘chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāyapi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupantī’’ti (mahāva. 252) imissā aṭṭhuppattiyā avisesena vuttaṃ – ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti [Pg.230] (mahāva. 252). Taṃ sabbampi saṃsanditvā yathā na virujjhati tathā gahetabbaṃ. Kathañca na virujjhati? Yaṃ tāva mahāaṭṭhakathāyaṃ vuttaṃ ‘‘methunarāgena mukhena chupatī’’ti. Tatra kira nimittamukhaṃ mukhanti adhippetaṃ. ‘‘Methunarāgenā’’ti ca vuttattāpi ayameva tattha adhippāyoti veditabbo. Na hi itthinimitte pakatimukhena methunupakkamo hoti. Khandhakepi ye piṭṭhiṃ abhiruhantā methunarāgena aṅgajātena aṅgajātaṃ chupiṃsu, te sandhāya thullaccayaṃ vuttanti veditabbaṃ. Itarathā hi dukkaṭaṃ siyā. Keci panāhu ‘‘khandhakepi mukheneva chupanaṃ sandhāya oḷārikattā kammassa thullaccayaṃ vuttaṃ. Aṭṭhakathāyampi taṃ sandhāyabhāsitaṃ gahetvāva methunarāgena mukhena chupati thullaccayanti vutta’’nti. Tasmā suṭṭhu sallakkhetvā ubhosu vinicchayesu yo yuttataro so gahetabbo. Vinayaññū pana purimaṃ pasaṃsanti. Kāyasaṃsaggarāgena pana pakatimukhena vā nimittamukhena vā itthinimittaṃ chupantassa saṅghādiseso. Tiracchānagatitthiyā passāvamaggaṃ nimittamukhena chupantassa vuttanayeneva thullaccayaṃ. Kāyasaṃsaggarāgena dukkaṭanti.

再者，对于腐烂的尸体，如前所述，在任何情况下都犯恶作。若以身体接触之贪欲或以行淫之贪欲，对活着的男人，不将其生殖器插入其阴囊（vatthikosa），而以生殖器触碰生殖器，犯恶作。若以行淫之贪欲，对女人，不插入而以生殖器触碰生殖器，犯偷兰遮。然而，《大义注》中说：“以行淫之贪欲，用口触碰女人的生殖器，犯偷兰遮。”在《皮革犍度》（Cammakkhandhaka）中，针对“六群比丘在阿致罗筏底（Aciravatī）河中，对正在渡河的母牛，或抓牛角，或抓牛耳，或抓牛颈，或抓牛尾，或骑上牛背，有贪染心者甚至触碰其生殖器”（《大品》252）这一缘起，（世尊）不加区别地说道：“诸比丘，不应以贪染心触碰生殖器。若触碰者，犯偷兰遮罪。”（《大品》252）。对此，应将所有（相关经注）进行比对，采纳不相矛盾的说法。如何才能不矛盾呢？首先，关于《大义注》中所说的“以行淫之贪欲用口触碰”，此处的“口”，实则意指“生殖器之口”。又因文中说“以行淫之贪欲”，故应知这才是此处的意趣，因为用平常的口对女人的生殖器行淫事是不可能的。在《犍度》中，也应知是针对那些骑上（母牛）背，以行淫之贪欲，用自己的生殖器触碰（母牛）生殖器的比丘，才说犯偷兰遮；否则，应犯恶作。然而，有些人说：“在《犍度》中，也是针对用口触碰而言，因其行为粗重，故说犯偷兰遮。《义注》也是采纳了那段意有所指的言说，才说‘以行淫之贪欲用口触碰，犯偷兰遮’。”因此，应当仔细审察，于两种抉择中，取其更合理者。不过，诸律师赞同前一种抉择。再者，若以身体接触之贪欲，用平常的口或生殖器之口，触碰女人的生殖器，犯僧残。对雌性旁生，用生殖器之口触碰其小便道，如前述方法，犯偷兰遮。若以身体接触之贪欲（触碰），则犯恶作。

Ekūnasattatidvisatacatukkakathā niṭṭhitā.

二百六十九四法句论终。

Santhatacatukkabhedakathā

覆盖等四法句分别论

61-62. Evaṃ bhagavā paṭipannakassa bhikkhuno rakkhaṇatthaṃ sattatidvisatacatukkāni nīharitvā ‘‘idāni ye anāgate pāpabhikkhū ‘santhataṃ imaṃ na kiñci upādinnakaṃ upādinnakena phusati, ko ettha doso’ti sañcicca lesaṃ oḍḍessanti, tesaṃ sāsane patiṭṭhā eva na bhavissatī’’ti disvā tesu sattatidvisatacatukkesu ekamekaṃ catukkaṃ catūhi santhatādibhedehi bhinditvā dassento bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena passāvamaggena mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassātiādimāha.

61-62. 如是，世尊为了保护行道的比丘，在宣说了二百七十个四法句后，预见到：“如今，于未来世，将有恶比丘故意寻找借口，狡辩道：‘此乃被覆盖，无任何执取法触及执取法，于此有何过？’”世尊预见到他们在教法中将无立足之地，于是将那二百七十个四法句中的每一个四法句，以“覆盖”等四种差别加以分别开示，说到“于已覆盖者，于未覆盖者……”等。

Tattha santhatāya asanthatassātiādīsu santhatāya itthiyā vaccamaggena passāvamaggena mukhena asanthatassa bhikkhussa aṅgajātaṃ abhinisīdentīti iminā [Pg.231] nayena yojanā veditabbā. Tattha santhatā nāma yassā tīsu maggesu yo koci maggo paliveṭhetvā vā anto vā pavesetvā yena kenaci vatthena vā paṇṇena vā vākapaṭṭena vā cammena vā tipusīsādīnaṃ paṭṭena vā paṭicchanno. Santhato nāma yassa aṅgajātaṃ tesaṃyeva vatthādīnaṃ yena kenaci paṭicchannaṃ. Tattha upādinnakena vā anupādinnakaṃ ghaṭṭiyatu, anupādinnakena vā upādinnakaṃ, anupādinnakena vā anupādinnakaṃ, upādinnakena vā upādinnakaṃ, sace yattake paviṭṭhe pārājikaṃ hotīti vuttaṃ, tattakaṃ pavisati, sabbattha sādiyantassa pārājikakkhette pārājikaṃ; thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hoti. Sace itthinimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace purisanimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ pavesentassa dukkaṭaṃ. Sace ubhayaṃ khāṇuṃ katvā santhataṃ, khāṇunā khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace itthinimitte veḷunaḷapabbādīnaṃ kiñci pakkhittaṃ, tassa heṭṭhābhāgaṃ cepi phusanto tilaphalamattaṃ paveseti, pārājikaṃ. Uparibhāgaṃ cepi ubhosu passesu ekapassaṃ cepi phusanto paveseti, pārājikaṃ. Cattāripi passāni aphusanto pavesetvā tassa talaṃ cepi phusati, pārājikaṃ. Yadi pana passesu vā tale vā aphusanto ākāsagatameva katvā pavesetvā nīharati, dukkaṭaṃ. Bahiddhā khāṇuke phusati dukkaṭameva. Yathā ca itthinimitte vuttaṃ, evaṃ sabbattha lakkhaṇaṃ veditabbanti.

于“为已覆者，于未覆者”等句中，应知其结合方式为：已覆的女人，以大便道、小便道或口，压坐于未覆比丘的生殖器之上。于此，所谓“已覆”者，是说任何女人的三道中，任何一道以布、叶、树皮、皮革或铅锡等片缠绕或放入内部而覆盖。所谓“已覆”者，是说任何比丘的生殖器被前述布等物所覆盖。于此，或以有执受触无执受，或以无执受触有执受，或以无执受触无执受，或以有执受触有执受，若插入已说构成波罗夷的程度，且于一切处乐欲者，则于波罗夷处犯波罗夷，于偷兰遮处犯偷兰遮，于恶作处仅犯恶作。若将女根作成木桩而覆，触碰木桩者，犯恶作。若将男根作成木桩而覆，插入木桩者，犯恶作。若将二者作成木桩而覆，以木桩触碰木桩者，犯恶作。若于女根中放入竹节、芦苇节等物，即便触及其下分而插入一芝麻许，犯波罗夷。即便触及其上分，或触及两侧中一侧而插入，犯波罗夷。即便不触及四边而插入，若触及其底，亦犯波罗夷。然而，若不触及诸边或底，仅于空中插入后拔出，犯恶作。触及外面的小木桩，仅犯恶作。如于女根中所说，应知于一切处其相亦尔。

Santhatacatukkabhedakathā niṭṭhitā.

已覆四法分别论，终。

Bhikkhupaccatthikacatukkabhedavaṇṇanā

比丘敌对者四法组之差别释义

63-64. Evaṃ santhatacatukkabhedaṃ vatvā idāni yasmā na kevalaṃ manussitthiādike bhikkhussa eva santike ānenti. Atha kho bhikkhumpi tāsaṃ santike ānenti, tasmā tappabhedaṃ dassento ‘‘bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike’’ti ādinā nayena sabbāni tāni catukkāni punapi nīharitvā dassesi. Tesu vinicchayo vuttanayeneva veditabboti.

63-64. 如此宣说“santhatacatukkabheda”后，如今，因为（敌对者们）不仅只将人类女子等带到比丘的身边，而且也把比丘带到她们的身边，是故，为示其差别，而依“比丘的敌对者将比丘带到人类女子的身边”等之理，再次引出并开示所有彼等四法组。其中之决择，当知如前述之理。

Bhikkhupaccatthikavasena catukkabhedavaṇṇanā niṭṭhitā.

依比丘敌对者之四法组差别释义终。

Rājapaccatthikādicatukkabhedakathā

王之敌对者等四法组差别论

65. Yasmā [Pg.232] pana na bhikkhupaccatthikā eva evaṃ karonti, rājapaccatthikādayopi karonti. Tasmā tampi pabhedaṃ dassento ‘‘rājapaccatthikā’’tiādimāha. Tattha rājāno eva paccatthikā rājapaccatthikā. Te ca sayaṃ ānentāpi aññehi āṇāpentāpi ānentiyevāti veditabbā. Corā eva paccatthikā corapaccatthikā. Dhuttāti methunupasaṃhitakhiḍḍāpasutā nāgarikakerāṭiyapurisā, itthidhuttasurādhuttādayo vā; dhuttā eva paccatthikā dhuttapaccatthikā. Gandhanti hadayaṃ vuccati, taṃ uppāṭentīti uppalagandhā, uppalagandhā eva paccatthikā uppalagandhapaccatthikā. Ete kira na kasivaṇijjādīhi jīvanti, panthaghātagāmaghātādīni katvā puttadāraṃ posenti. Te kammasiddhiṃ patthayamānā devatānaṃ āyācetvā tāsaṃ balikammatthaṃ manussānaṃ hadayaṃ uppāṭenti. Sabbakāle ca manussā dullabhā. Bhikkhū pana araññe viharantā sulabhā honti. Te sīlavantaṃ bhikkhuṃ gahetvā ‘‘sīlavato vadho nāma bhāriyo hotī’’ti maññamānā tassa sīlavināsanatthaṃ manussitthiādike vā ānenti; taṃ vā tattha nenti. Ayamettha viseso. Sesaṃ vuttanayeneva veditabbaṃ. Bhikkhupaccatthikavāre vuttanayeneva ca imesu catūsupi vāresu catukkāni veditabbāni. Pāḷiyaṃ pana saṃkhittena vuttāni.

65. 再者，不仅比丘的敌对者会这样做，国王的敌对者等也会这样做。因此，为说明此差别，（圣典）说了“国王的敌对者”等。于此，国王即是敌对者，是为国王敌对者。应知他们无论是自己带来，还是命令他人带来，都算是带来。盗贼即是敌对者，是为盗贼敌对者。所谓“恶棍(dhutta)”，是指沉溺于与性有关的嬉戏、狡猾的城市人，或女恶棍、酒恶棍等；恶棍即是敌对者，是为恶棍敌对者。所谓gandha，即是心。因其挖出此心，故称uppalagandha（挖心者）。挖心者即是敌对者，是为挖心者敌对者。据说他们不以农耕、商业等维生，而是通过拦路抢劫、劫掠村庄等来养活妻儿。他们为求行动成功，向天神祈求，为了给天神献祭而挖出人的心脏。而且在家人在任何时候都难得，而住于林野的比丘则易得。他们抓住有戒行的比丘，认为“杀害有戒行者是重罪”，为了破坏他的戒行，便带来人类女子等，或将他带到那里去。这是此处的差别。其余的应按已说之理了知。在这四节中，也应按照在比丘敌对者一节中所说之理了知四法组。然而在圣典中是简略地说的。

Sabbākārena catukkabhedakathā niṭṭhitā.

四法组差别论，以一切行相终。

Āpattānāpattivāravaṇṇanā

有罪与无罪章释义

66. Idāni yaṃ vuttaṃ ‘‘manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassā’’tiādi, ettha asammohatthaṃ ‘‘maggena magga’’ntiādimāha. Tattha maggena magganti itthiyā tīsu maggesu aññatarena maggena attano aṅgajātaṃ paveseti atha vā sambhinnesu dvīsu maggesu passāvamaggena vaccamaggaṃ vaccamaggena vā passāvamaggaṃ paveseti. Maggena amagganti passāvādimaggena pavesetvā tassa sāmantā vaṇena nīharati. Amaggena magganti maggasāmantena vaṇena pavesetvā maggena nīharati. Amaggena amagganti dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharati. Imassa [Pg.233] suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabbaṃ.

66. 现在，关于所说的“与女人行淫时经由三道”等，于此为除迷惑，故说“以道入道”等。其中，“以道入道”是指：以女人的三道中任何一道，放入自己的生殖器；或于相通的两道中，以小便道入大便道，或以大便道入小便道。“以道入非道”是指：以小便道等道放入后，从其附近的疮口拔出。“以非道入道”是指：从道附近的疮口放入后，从道中拔出。“以非道入非道”是指：于两个相通的疮口中，从一个疮口放入后，从另一个拔出。依此经类推，在所有插入疮口的情况中，应知为偷兰遮罪。

Idāni yaṃ parato vakkhati ‘‘anāpatti ajānantassa asādiyantassā’’ti, tattha asammohatthaṃ ‘‘bhikkhu suttabhikkhumhī’’tiādimāha. Tatrāyaṃ adhippāyo – yo paṭibuddho sādiyati so ‘‘suttamhi mayi eso vippaṭipajji, nāhaṃ jānāmī’’ti na muccati. Ubho nāsetabbāti cettha dvepi liṅganāsanena nāsetabbā. Tatra dūsakassa paṭiññākaraṇaṃ natthi, dūsito pucchitvā paṭiññāya nāsetabbo. Sace na sādiyati, na nāsetabbo. Esa nayo sāmaṇeravārepi.

现在，关于后面将说的“不知者、不乐受者无罪”，于此为除迷惑，故说“（某比丘）于睡眠比丘（行非礼）”等。此中意趣为：若（受害者）醒后乐受，则他不能以“此人于我睡眠时行非礼，我实不知”为由而免罪。“两者皆应灭摈”，于此是指两者都应以毁坏僧相而行灭摈。其中，对加害者(dūsaka)不须令其承认；应询问受害者(dūsito)，若其承认（乐受），则应（将其）灭摈。若不乐受，则不应灭摈。此理亦适用于沙弥的情况。

Evaṃ tattha tattha taṃ taṃ āpattiñca anāpattiñca dassetvā idāni anāpattimeva dassento ‘‘anāpatti ajānantassā’’tiādimāha. Tattha ajānanto nāma yo mahāniddaṃ okkanto parena kataṃ upakkamampi na jānāti vesāliyaṃ mahāvane divāvihāragato bhikkhu viya. Evarūpassa anāpatti. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā jānāmī’ti; ‘anāpatti, bhikkhu, ajānantassā’’’ti (pārā. 75). Asādiyanto nāma yo jānitvāpi na sādiyati, tattheva sahasā vuṭṭhitabhikkhu viya. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā sādiyi’nti. ‘Anāpatti, bhikkhu, asādiyantassā’’ti.

如是在各处说明了犯与无犯后，如今只为说明无犯，而说“不知者无犯”等。于此，所谓“不知者”，是指陷入沉睡，连他人所作的侵犯行为也不知晓者，犹如在毗舍离大林中日住的比丘。如此之人无犯。此亦曾被说：“世尊，我不知。”“比丘，不知者无犯。”（《波罗夷》75）所谓“不领受者”，是指虽知晓却不领受者，犹如就在那里突然起身的比丘。此亦曾被说：“世尊，我不领受。”“比丘，不领受者无犯。”

Ummattako nāma pittummattako. Duvidhañhi pittaṃ – baddhapittaṃ, abaddhapittañcāti. Tattha abaddhapittaṃ lohitaṃ viya sabbaṅgagataṃ, tamhi kupite sattānaṃ kaṇḍukacchusarīrakampādīni honti. Tāni bhesajjakiriyāya vūpasamanti. Baddhapittaṃ pana pittakosake ṭhitaṃ. Tamhi kupite sattā ummattakā honti vipallatthasaññā hirottappaṃ chaḍḍetvā asāruppācāraṃ caranti. Lahukagarukāni sikkhāpadāni maddantāpi na jānanti. Bhesajjakiriyāyapi atekicchā honti. Evarūpassa ummattakassa anāpatti.

所谓狂乱者，是指胆汁狂乱者。胆汁实有二种：凝结的胆汁与流动的胆汁。其中，流动的胆汁像血液一样遍布全身，当其败坏时，众生会出现搔痒、疥癣、身体颤抖等，此等可通过药物治疗而平息。而凝结的胆汁则位于胆囊中，当其败坏时，众生会变得狂乱，想颠倒，舍弃惭与愧，行不合宜之事。他们即便违犯轻重学处也不自知，通过药物治疗也无法治愈。如此狂乱者无犯。

Khittacitto nāma vissaṭṭhacitto yakkhummattako vuccati. Yakkhā kira bheravāni vā ārammaṇāni dassetvā mukhena hatthaṃ pavesetvā hadayarūpaṃ vā maddantā satte vikkhittacitte vipallatthasaññe karonti. Evarūpassa khittacittassa anāpatti. Tesaṃ pana ubhinnaṃ ayaṃ viseso – pittummattako niccameva ummattako hoti, pakatisaññaṃ na labhati. Yakkhummattako [Pg.234] antarantarā pakatisaññaṃ paṭilabhatīti. Idha pana pittummattako vā hotu yakkhummattako vā, yo sabbaso muṭṭhassati kiñci na jānāti, aggimpi suvaṇṇampi gūthampi candanampi ekasadisaṃ maddantova vicarati, evarūpassa anāpatti. Antarantarā saññaṃ paṭilabhitvā ñatvā karontassa pana āpattiyeva.

心神散乱者(khittacitta)，名为心被弃置者，或为夜叉(yakkha)所癫狂者。据说夜叉示现恐怖所缘，或以手伸入口中，或按压心脏色，使有情心神散乱、想颠倒。如此心神散乱者，无犯。然此二者有此差别：胆汁癫狂者恒常癫狂，不得恢复正常想；夜叉所癫狂者则时而恢复正常想。于此，无论是胆汁癫狂者，或夜叉所癫狂者，若完全失念，一无所知，对火、金、粪、旃檀等，皆同样踩踏而行，如此者无犯。然若其间恢复想，于知晓后而作者，则有犯。

Vedanāṭṭo nāma yo adhimattāya dukkhavedanāya āturo kiñci na jānāti, evarūpassa anāpatti.

名为苦受所逼者(vedanāṭṭa)，即因极度强烈的苦受所折磨，以致一无所知者，如此者无犯。

Ādikammiko nāma yo tasmiṃ tasmiṃ kamme ādibhūto. Idha pana sudinnatthero ādikammiko, tassa anāpatti. Avasesānaṃ makkaṭīsamaṇavajjiputtakādīnaṃ āpattiyevāti.

名为初犯者(ādikammika)，即于彼彼业中为始作俑者。于此，苏定那(Sudinna)长老是初犯者，彼无犯。其余猕猴沙门、跋耆子等，则有犯。

Padabhājanīyavaṇṇanā niṭṭhitā.

句分别释义 终。

Pakiṇṇakakathā

杂论

Imasmiṃ pana sikkhāpade kosallatthaṃ idaṃ pakiṇṇakaṃveditabbaṃ –

复次，于此学处中，为得善巧故，应知此杂论：

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

生起与作为，以及想、有心；世间罪与业，善与受。

Tattha ‘‘samuṭṭhāna’’nti sabbasaṅgāhakavasena cha sikkhāpadasamuṭṭhānāni. Tāni parivāre āvi bhavissanti. Samāsato pana sikkhāpadaṃ nāma – atthi chasamuṭṭhānaṃ, atthi catusamuṭṭhānaṃ, atthi tisamuṭṭhānaṃ, atthi kathinasamuṭṭhānaṃ, atthi eḷakalomasamuṭṭhānaṃ, atthi dhuranikkhepādisamuṭṭhānanti.

其中，“生起”，以总摄一切而言，有六种学处生起。此等将于《附随》(Parivāra)中明示。然以简略而言，所谓学处，有六处生起、四处生起、三处生起，亦有迦絺那(kathina)生起、羊毛生起、舍担等生起。

Tatrāpi kiñci kiriyato samuṭṭhāti, kiñci akiriyato samuṭṭhāti, kiñci kiriyākiriyato samuṭṭhāti, kiñci siyā kiriyato, siyā akiriyato samuṭṭhāti, kiñci siyā kiriyato siyā kiriyākiriyato samuṭṭhāti.

于此中，某些学处因作为而生起，某些因不作为而生起，某些因作为与不作为而生起，某些或因作为、或因不作为而生起，某些或因作为、或因作为与不作为而生起。

Tatrāpi atthi saññāvimokkhaṃ, atthi nosaññāvimokkhaṃ. Tattha yaṃ cittaṅgaṃ labhatiyeva, taṃ saññāvimokkhaṃ; itaraṃ nosaññāvimokkhaṃ.

于此中，有想解脱学处(saññāvimokkhaṃ)，有非想解脱学处(nosaññāvimokkhaṃ)。其中，凡是必须有心支(cittaṅga)的，即是想解脱学处；反之，则为非想解脱学处。

Puna [Pg.235] atthi sacittakaṃ, atthi acittakaṃ. Yaṃ saheva cittena āpajjati, taṃ sacittakaṃ; yaṃ vināpi cittena āpajjati, taṃ acittakaṃ. Taṃ sabbampi lokavajjaṃ paṇṇattivajjanti duvidhaṃ. Tesaṃ lakkhaṇaṃ vuttameva.

再者，有有心学处(sacittakaṃ)，有无心学处(acittakaṃ)。凡是与心一同违犯的，即为有心学处；凡是无心亦可违犯的，即为无心学处。此等学处皆可分为世间罪(lokavajja)与制罪(paṇṇattivajja)二种。其特征已如前述。

Kammakusalavedanāvasenāpi cettha atthi sikkhāpadaṃ kāyakammaṃ, atthi vacīkammaṃ. Tattha yaṃ kāyadvārikaṃ, taṃ kāyakammaṃ; yaṃ vacīdvārikaṃ, taṃ vacīkammanti veditabbaṃ. Atthi pana sikkhāpadaṃ kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Dvattiṃseva hi āpattisamauṭṭhāpakacittāni – aṭṭha kāmāvacarakusalāni, dvādasa akusalāni, dasa kāmāvacarakiriyacittāni, kusalato ca kiriyato ca dve abhiññācittānīti. Tesu yaṃ kusalacittena āpajjati, taṃ kusalaṃ; itarehi itaraṃ. Atthi ca sikkhāpadaṃ tivedanaṃ, atthi dvivedanaṃ, atthi ekavedanaṃ. Tattha yaṃ āpajjanto tīsu vedanāsu aññataravedanāsamaṅgī hutvā āpajjati, taṃ tivedanaṃ; yaṃ āpajjanto sukhasamaṅgī vā upekkhāsamaṅgī vā āpajjati, taṃ dvivedanaṃ; yaṃ āpajjanto dukkhavedanāsamaṅgīyeva āpajjati, taṃ ekavedananti veditabbaṃ. Evaṃ –

再者，于此中，亦可依业、善、受(vedanā)的差别而分：有身业学处(kāyakamma)，有语业学处(vacīkamma)。其中，凡由身门(kāyadvāra)所成者，当知是身业学处；凡由语门(vacīdvāra)所成者，当知是语业学处。复次，有善学处、不善学处、无记学处。令犯生起之心有三十二种：八欲界善心，十二不善心，十欲界唯作心，以及由善与唯作所生的二神通心。于此等心中，凡以善心违犯的，即为善学处；以其他心（不善心或无记心）违犯的，则随之而称为不善或无记学处。复次，有三受学处、二受学处、一受学处。其中，违犯时具足三受中任一受而犯者，是为三受学处；违犯时具足乐受或舍受而犯者，是为二受学处；违犯时唯具足苦受而犯者，当知是一受学处。如是——

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

生起与作为，以及想、有心；世间罪与业，善以及受。

Imaṃ pakiṇṇakaṃ viditvā tesu samuṭṭhānādīsu idaṃ sikkhāpadaṃ samuṭṭhānato ekasamuṭṭhānaṃ. Aṅgavasena dukasamuṭṭhānaṃ, kāyacittato samuṭṭhāti. Kiriyasamuṭṭhānañca karontoyeva hi etaṃ āpajjati. Methunapaṭisaṃyuttāya kāmasaññāya abhāvena muccanato saññāvimokkhaṃ. ‘‘Anāpatti ajānantassa asādiyantassā’’ti hi vuttaṃ. Methunacitteneva naṃ āpajjati, na vinā cittenāti sacittakaṃ. Rāgavaseneva āpajjitabbato lokavajjaṃ. Kāyadvāreneva samuṭṭhānato kāyakammaṃ. Cittaṃ panettha aṅgamattaṃ hoti, na tassa vasena kammabhāvo labbhati. Lobhacittena āpajjitabbato akusalacittaṃ. Sukhasamaṅgī vā upekkhāsamaṅgī vā taṃ āpajjatīti dvivedananti veditabbaṃ. Sabbañcetaṃ āpattiyaṃ yujjati. Sikkhāpadasīsena pana sabbaaṭṭhakathāsudesanā ārūḷhā, tasmā evaṃ vuttaṃ.

了知此杂论后，当知在生起等方面，此学处：就生起而言，是单一生起；就支分而言，是二种生起，由身与心生起。且是作生起，因为唯有作者才触犯此罪。由于没有与淫欲相应的欲想则可解脱，故为想解脱(saññāvimokkha)。诚如所说：“不知者、不乐受者无罪。”唯以淫欲心触犯此罪，非离心而犯，故为有心(sacittaka)。因唯由贪欲力而犯，故为世间罪(lokavajja)。因唯由身门生起，故为身业。于此，心仅为支分，不因其力而成为业。因以贪心(lobhacitta)而犯，故为不善心。或具足乐受，或具足舍受而触犯，故当知为二受。所有这一切都适用于罪。然而，在所有义注(aṭṭhakathā)中，教说皆以学处为首而成立，是故如是说。

Pakiṇṇakakathā niṭṭhitā.

杂论终。

Vinītavatthuvaṇṇanā

已决事释义

Makkaṭī [Pg.236] vajjiputtā ca…pe… vuḍḍhapabbajito migoti idaṃ kiṃ? Imā vinītavatthūnaṃ bhagavatā sayaṃ vinicchitānaṃ tesaṃ tesaṃ vatthūnaṃ uddānagāthā nāma. Tāni vatthūni ‘‘sukhaṃ vinayadharā uggaṇhissantī’’ti dhammasaṅgāhakattherehi ṭhapitāni. Vatthugāthā pana dharamāneyeva bhagavati upālittherena ṭhapitā ‘‘iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī’’ti. Tasmā ettha vuttalakkhaṇaṃ sādhukaṃ sallakkhetvā paṭhamasikkhāpadaṃ vinicchinitabbaṃ. Dutiyādīnañca vinītavatthūsu vuttalakkhaṇena dutiyādīni. Vinītavatthūni hi sippikānaṃ paṭicchannakarūpāni viya vinayadharānaṃ paṭicchannakavatthūni hontīti.

“母猴与跋耆子……乃至……年老出家者与鹿”，这是什么？这些是为世尊亲自判决的诸已决事所作的摄颂。那些事是为了“愿持律者轻易学习”而被结集法藏的长老们设立的。然而，事偈(Vatthugāthā)是在世尊住世时，由优波离(Upāli)长老为了“未来的持律者将凭此特征判决律”而设立的。因此，于此应善观察所说的特征后，判决第一学处。第二等（学处）也应以已决事中所说的特征来判决。因为已决事之于持律者，犹如工匠的秘传图样，是隐藏的事。

67. Tattha purimāni dve vatthūni anupaññattiyaṃyeva vuttatthāni. Tatiye vatthumhi gihiliṅgenāti gihivesena odātavattho hutvā. Catutthe natthi kiñci vattabbaṃ. Tato paresu sattasu vatthūsu kusacīranti kuse ganthetvā katacīraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbitvā katacīraṃ. Kesakambaloti kesehi tante vāyitvā katakambalo. Vālakambaloti camaravālehi vāyitvā katakambalo. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Dvādasame vatthumhi sārattoti kāyasaṃsaggarāgena sāratto; taṃ rāgaṃ ñatvā bhagavā ‘‘āpatti saṅghādisesassā’’ti āha.

67. 在那些事中，前两件事的义理已在随诵(anupaññatti)中说过了。在第三件事中，“以在家相”(gihiliṅgena)是指以在家者的装束，穿着白衣。第四件事没有什么可说的。此后的七件事中，“草衣”是用茅草编织成的。“树皮衣”是指苦行者的树皮衣。“板衣”是将形状像板子的东西缝合起来制成的。“发毯”是用头发纺织成的毯子。“牦牛尾毯”是用牦牛尾毛纺织成的毯子。“鸺鹠羽衣”是用鸺鹠鸟的羽毛制成的下裙。“整张羚羊皮衣”是带有毛和蹄的阿耆那(ajina)羚羊皮。在第十二件事中，“染着”是指因身体接触而贪染；世尊知道这个贪染后，就说：“犯僧残罪。”

68. Terasame vatthumhi uppalavaṇṇāti sā therī sāvatthiyaṃ seṭṭhidhītā satasahassakappe abhinīhārasampannā. Tassā pakatiyāpi atidassanīyā nīluppalavaṇṇā kāyacchavi, abbhantare pana kilesasantāpassa abhāvena ativiya virocati. Sā tāyeva vaṇṇapokkharatāya ‘‘uppalavaṇṇā’’ti nāmaṃ labhi. Paṭibaddhacittoti gihikālato paṭṭhāya rattacitto; so kira tassā ñātidārako hoti. Atha khoti anantaratthe nipāto; mañcake nisinnānantaramevāti vuttaṃ hoti. Divā bāhirato āgantvā dvāraṃ pidhāya nisinnānañhi paṭhamaṃ andhakāraṃ hoti. So yāvassā taṃ andhakāraṃ na nassati, tāvadeva [Pg.237] evamakāsīti attho. Dūsesīti padhaṃsesi. Therī pana anavajjā attano samaṇasaññaṃ paccupaṭṭhapetvā asādiyantī nisīdi asaddhammādhippāyena parāmaṭṭhā aggikkhandha-silāthambha-khadirasārakhāṇukā viya. Sopi attano manorathaṃ pūretvā gato. Tassā theriyā dassanapathaṃ vijahantasseva ayaṃ mahāpathavī sinerupabbataṃ dhāretuṃ samatthāpi taṃ pāpapurisaṃ byāmamattakaḷevaraṃ dhāretuṃ asakkontī viya bhijjitvā vivaramadāsi. So taṅkhaṇaññeva avīcijālānaṃ indhanabhāvaṃ agamāsi. Bhagavā taṃ sutvā ‘‘anāpatti, bhikkhave, asādiyantiyā’’ti vatvā theriṃ sandhāya dhammapade imaṃ gāthaṃ abhāsi –

68. 第十三事中，莲花色(Uppalavaṇṇā)长老尼是舍卫城(Sāvatthī)一位长者的女儿，于十万劫前具足誓愿。她天生肤色如青莲花，极为可爱，又因内在没有烦恼热恼，故而愈发光彩照人。正因她这美丽的肤色，才得名“莲花色”。“心系于她者”，是指从在家时起就对她心生爱染的人；据说那人是她的亲族子弟。`Atha kho`是表示“接着”的不变词，意为“刚在床上坐下（就发生了）”。因为白天从外面进来，关上门坐下时，起初会一片黑暗，他就在那黑暗尚未消失之时，做了那件事。其意如此。`Dūsesi`（度西）意为“毁坏、玷污”。然而，长老尼是无过的。她确立起自己作为沙门之想，不生喜乐地坐着，虽被以非法意图所触，亦如火蕴、石柱、佉陀罗（khadira）木桩一般。他也满足了自己的心愿后离去。就在他离开长老尼的视线时，这片能支撑须弥山(Sineru)的大地，仿佛无法支撑那个仅一寻之躯的恶人，裂开了一个口子。他当即成了无间(Avīci)地狱火焰的燃料。世尊听闻此事后，说道：“诸比丘，不生喜乐者无犯。”并针对那位长老尼，在《法句经》中说了这首偈颂：

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 401);

犹如水珠于莲叶，犹如芥子于针尖，于诸欲不染着，我称之为婆罗门。（《法句经》401）

69. Cuddasame vatthumhi itthiliṅgaṃ pātubhūtanti rattibhāge niddaṃ okkantassa purisasaṇṭhānaṃ massudāṭhikādi sabbaṃ antarahitaṃ itthisaṇṭhānaṃ uppannaṃ. Tameva upajjhaṃ tameva upasampadanti pubbe gahitaupajjhāyameva pubbe kataupasampadameva anujānāmi. Puna upajjhā na gahetabbā; upasampadā na kātabbāti attho. Tāniyeva vassānīti bhikkhuupasampadato pabhuti yāva vassagaṇanā, taṃyeva vassagaṇanaṃ anujānāmi. Na ito paṭṭhāya vassagaṇanā kātabbāti attho. Bhikkhunīhi saṅgamitunti bhikkhunīhi saddhiṃ saṅgamituṃ saṅgantuṃ samaṅgī bhavituṃ anujānāmīti attho. Idaṃ vuttaṃ hoti – appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasatūti. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇāti yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi saddhiṃ sādhāraṇā. Tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātunti tā sabbāpi bhikkhunīhi kātabbaṃ vinayakammaṃ katvā bhikkhunīnaṃ santike vuṭṭhātuṃ anujānāmīti attho. Tāhi āpattīhi anāpattīti yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhi-ādikā āpattiyo, tāhi anāpatti. Liṅgaparivattanena tā āpattiyo vuṭṭhitāva honti. Puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyevāti ayaṃ tāvettha pāḷivinicchayo.

69. 在第十四个事中，“女根出现”，（此句是指）在夜间入睡时，男子的形相，如胡须、犬齿等一切都消失了，女子的形相生起了。“仍是那位戒师，仍是那份具足戒”，（此句）意思是：我允许（承认）其先前所受持的戒师，以及先前所作的具足戒。不必再受持戒师，不必再作具足戒。“仍是那些夏腊”，（此句）意思是：我允许（承认）从其受比丘具足戒开始计算的夏腊。不必从此（性别转变）时开始计算夏腊。“与比丘尼们共住”，意思是：我允许（她）与比丘尼们一起迁移、交往、和合而住。这是说：如今她住在比丘众中是不适宜的，让她去比丘尼住处与比丘尼们共住。“凡是比丘与比丘尼共通的罪”，（此句是指）那些应忏悔或应出罪的、比丘与比丘尼共通的罪。“在比丘尼面前出离那些罪”，意思是：我允许（她）通过作比丘尼应作的律羯磨，在比丘尼面前出离所有那些罪。“对那些罪无犯”，（此句是指）至于那些比丘与比丘尼不共通的罪，如出精（sukkavissaṭṭhi）等，对这些（她）无犯。因为性别转变，那些罪就已经出离了。即使再恢复到原来的性别，他对那些罪也无犯。这是此处对巴利（圣典）的裁决。

Ayaṃ [Pg.238] pana pāḷimutto okkantikavinicchayo – imesu tāva dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ; tasmā purisaliṅgaṃ balavaakusalena antaradhāyati. Itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati. Purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.

此为圣典之外的承接决断——首先，于此二性相中，男性相殊胜，女性相低劣；是故，男性相因强不善业而消失，女性相则因弱善业而确立。又，当女性相消失时，是因弱不善业而消失；男性相则因强善业而确立。如是，二者皆因不善业而消失，因善业而复得。

Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano taṃ vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo – ‘‘hotu, mā cintayittha. Vaṭṭasseveso doso. Sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo avārito saggamaggo’’ti. Samassāsetvā ca evaṃ vattabbaṃ – ‘‘tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati. Atthi vo kāci sandiṭṭhā bhikkhuniyo’’ti. Sacassā honti tādisā bhikkhuniyo atthīti, no ce honti natthīti vatvā so bhikkhu vattabbo – ‘‘mama saṅgahaṃ karotha; idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā’’ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ. Catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍañca gahetvā saṃvidahanaṃ parimocetvā ‘‘mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā – ‘‘asukaṃ nāma bhikkhuṃ jānāthā’’ti? ‘‘Āma, ayyā’’ti. ‘‘Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissa karothā’’ti. Tā ce ‘‘sādhu, ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe’’ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi na muccati. Sace pana lajjiniyo honti, na saṅgāhikāyo; aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti; tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā [Pg.239] ca, ñātikā na honti, āsannagāme pana aññā ñātikāyo honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo. Mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāve parisāvacaro, tassa santikeyeva upasampannā sūpasampannā. Aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santikeyeva nissayo gahetabbo. Paripuṇṇavassasāmaṇerenāpi aññassa santikeyeva upajjhā gahetabbā.

于此，若二位比丘一同诵集或讨论法义后，于同一住处躺卧入眠时，其中一位显现女根，则二者皆得共宿罪。若他醒后，见自身之变异而感忧苦、心恼，应即于当夜告知另一人，后者应安慰他：“就这样吧，莫思虑。此乃轮回之过。正等觉者已施予门径，无论是比丘或比丘尼，法是无遮的，生天之道是无碍的。”安慰后，应如此说：“你应前往比丘尼住处。你有任何认识的比丘尼吗？”如果他有那样的比丘尼（相识），就回答“有”；如果没有，就回答“没有”。说完后，那位比丘应请求道：“请帮助我；现在先带我去比丘尼住处。”那位比丘应带着她，前往她所认识或自己所认识的比丘尼住处。前往时，不应独自一人去。应与四、五位比丘同行，带着火把与手杖，为免除共谋之嫌，应宣称：“我们要去某某地方。”然后才去。若寺院在村外远处，于路途中，（即使看似违犯）村间行、渡河、离宿、离群而行等，亦无罪。抵达比丘尼住处后，应问那些比丘尼：“你们认识某某比丘吗？”（若她们答：）“是的，尊者。”（应说：）“他已显现女根，现在请你们帮助她。”若她们说：“好的，尊者，现在我们也要诵集、听法，请你们回去吧。”并予以帮助，且她们能令人满意、乐于助人又有惭愧心，则不应令她们不悦而前往他处。如果（执意）前往他处，则不免除村间行、渡河、离宿、离群而行等罪。但若她们有惭愧心，却不乐于助人，则可前往他处。即便她们无惭愧心，但愿意予以帮助，亦可舍离她们而前往他处。若她们有惭愧心且乐于助人，但她们不是亲戚，而在附近的村子里另有能照顾的亲戚，（有人）说，也可以去那些亲戚那里。去到之后，如果他在为比丘时已是依止弟子，则应在合适的比丘尼处求依止。若（二）母论或律已学习且善学习，则无再次学习之必要。如果他在为比丘时通达僧团事务，那么在他座下受具足戒者，是善受具足戒。先前依止他而住的人，也应在其他（戒师）处求依止。（曾是他弟子的）年满二十岁的沙弥，也应从其他戒师求戒和尚。

Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, taṃ sabbampi vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yaṃ ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttampi cetaṃ parivāre –

至于他于比丘身份时所受持的三衣和钵，其受持失效，须重新受持。覆肩衣和水浴衣也应获取。若有余衣或余钵，经如法处理后存放者，其所有如法处理皆失效，须重新处理。已接受的油、蜜、糖蜜等，其接受状态亦失效。若于接受后第七日性别转变，须重新接受，（此后）仍有七日有效期。但于比丘期间，代其他比丘接受的所有物，其接受状态不失效。若为二人共有而未分割之物，则由未变性的比丘保管。若已分割，为此人（变性者）所有之物，其接受状态则失效。《附随》中亦如是说：

‘‘Telaṃ madhuṃ phāṇitañcāpi sappiṃ;

Sāmaṃ gahetvāna nikkhipeyya;

Avītivatte sattāhe;

Sati paccaye paribhuñjantassa āpatti;

Pañhā mesā kusalehi cintitā’’ti. (pari. 480);

“油、蜜、石蜜及酥，亲自取来置一旁；七日未过若食用，有因缘亦有罪；此问题为善巧者所思虑。”

Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālaṃkiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃkiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā [Pg.240] vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā sā paṭippassambhati. Purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhunisaṅgho cassā uppannaṃ lābhaṃ dātukāmo hoti, apaloketvā dātabbo. Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati, puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.

此乃针对性别转变而说。所谓的受取，会因性别转变、死亡、舍戒、还俗、给予未受具足戒者、无顾虑地舍弃，以及被强行夺取而失效。因此，即使是已受取后存放的一片诃梨勒果，他的一切受取都会失效。另外，在比丘的住所中，任何属于她（性别转变后）的物品，无论之前是否已受取，都由她所有，应让人取来给她。此处，属于她的不动产，如住所或种植的植物，她意欲给谁，便应给谁。在十三种认可中，凡于比丘时所获得的认可，全部失效。在前安居期所受取的住所即告失效。若在后安居期受取住所后性别转变，而比丘尼僧团欲将（该住所）所生的利养给予她，应在告知（僧团）后给予。若有比丘，因与比丘尼共同覆藏的罪，正在行别住时性别转变，则只应给予半月摩那埵。若正在行摩那埵时性别转变，则应给予半月摩那埵。若已行完摩那埵时性别转变，应由比丘尼僧团为她行出罪羯磨。若当不善业果报已尽，于行半月摩那埵期间再次转变为男性，则只应给予六夜摩那埵。若行完半月摩那埵后再次转变为男性，应由比丘僧团为他行出罪羯磨。

Anantare bhikkhuniyā liṅgaparivattanavatthumhi idha vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sacepi bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ. Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.

在紧接着的比丘尼性别转变事中，应知一切决择皆如在此处所说之理。但有此差别：若在作比丘尼时，覆藏了所犯的媒嫁罪，不应给予别住，只应给予六夜摩那埵。若在行半月摩那埵时性别转变，那（半月摩那埵）便无用，只应给予六夜摩那埵。若在行完摩那埵后（性别）转变，不应再给予摩那埵，应由比丘们为之出罪。又，若比丘们尚未给予摩那埵时，其性别再次转变，应由比丘尼们只给予半月摩那埵。又，若在行六夜摩那埵时，其性别再次转变，只应给予半月摩那埵。但对于已行完摩那埵者，当性别转变发生时，应由比丘尼们为之作复权羯磨。并且，当性别再次转变，即使住于比丘尼的状态，先前已平息的诸罪，确实是善平息了。

70. Ito parāni ‘‘mātuyā methunaṃ dhamma’’ntiādīni cattāri vatthūni uttānatthāniyeva.

70. 此后，“与母亲行淫法”等四事，其义浅显。

71. Mudupiṭṭhikavatthumhi so kira bhikkhu naṭapubbako. Tassa sippakosallatthaṃ parikammakatā piṭṭhi mudukā ahosi. Tasmā evaṃ kātuṃ asakkhi.

71. 在软背者的事中，据说那位比丘以前是位舞者。为了技艺娴熟而经过锻炼，他的背部变得柔软。因此他能够那样做。

Lambīvatthumhi [Pg.241] tassa bhikkhussa aṅgajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto.

在长垂者的事中，那位比丘的生殖器长而下垂，因此被称为“长垂者”。

Ito parāni dve vaṇavatthūni uttānāneva. Lepacittavatthumhi lepacittaṃ nāma cittakammarūpaṃ.

此后的两则疮伤事，其义浅显。在涂画事中，所谓“涂画”，即是彩绘图像。

Dārudhītalikavatthumhi dārudhītalikā nāma kaṭṭharūpaṃ. Yathā ca imesu dvīsu evaṃ aññesupi dantarūpa-potthakarūpa-loharūpādīsu anupādinnakesu itthirūpesu nimitte methunarāgena upakkamantassa asuci muccatu vā mā vā, dukkaṭameva. Kāyasaṃsaggarāgena upakkamantassāpi tatheva dukkaṭaṃ. Mocanarāgena pana upakkamantassa mutte saṅghādiseso, amutte thullaccayanti.

在木女像的故事中，所谓木女像，即是木像。不仅于此二者，同样地，对于其他无执受的女性像，如象牙像、泥塑像、金属像等，在其性处，若以行淫之欲而作加行，不论泄出不净与否，皆仅为恶作。若以身体接触之欲而作加行，亦同样为恶作。然而，若以泄出之欲而作加行，泄出则为僧残，未泄出则为偷兰遮。

72. Sundaravatthumhi ayaṃ sundaro nāma rājagahe kuladārako saddhāya pabbajito; attabhāvassa abhirūpatāya ‘‘sundaro’’ti nāmaṃ labhi. Taṃ rathikāya gacchantaṃ disvā samuppannachandarāgā sā itthī imaṃ vippakāraṃ akāsi. Thero pana anāgāmī. Tasmā so na sādiyi. Aññesaṃ pana avisayo eso.

72. 在善见（Sundara）事中，此善见乃王舍城（Rājagaha）的良家子，因信而出家；因其身形俊美而得名“善见”。当他在路上行走时，一位女子见后生起欲染，对他作此非礼之举。然而，该长老是阿那含（anāgāmī），因此未曾乐受。但此事并非其他比丘的境界。

Ito paresu catūsu vatthūsu te bhikkhū jaḷā dummedhā mātugāmassa vacanaṃ gahetvā tathā katvā pacchā kukkuccāyiṃsu.

在此之后的四则故事中，那些比丘愚钝无智，听信女人之言而如是行事，其后生起追悔。

73. Akkhāyitādīni tīṇi vatthūni uttānatthāneva. Dvīsu chinnasīsavatthūsu ayaṃ vinicchayo – vaṭṭakate mukhe vivaṭe aṅgajātaṃ pavesento sace heṭṭhā vā upari vā ubhayapassehi vā chupantaṃ paveseti, pārājikaṃ. Catūhipi passehi achupantaṃ pavesetvā abbhantare tālukaṃ chupati, pārājikameva. Cattāri passāni tālukañca achupanto ākāsagatameva katvā paveseti ca nīharati ca, dukkaṭaṃ. Yadi pana dantā suphusitā, antomukhe okāso natthi, dantā ca bahi oṭṭhamaṃsena paṭicchannā, tattha vātena asamphuṭṭhaṃ allokāsaṃ tilaphalamattampi pavesentassa pārājikameva. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayaṃ. Yopi danto bahi nikkhamitvā tiṭṭhati, na sakkā oṭṭhehi pidahituṃ. Tattha upakkamantepi bahi nikkhantajivhāya upakkamantepi thullaccayameva. Jīvamānakasarīrepi bahi nikkhantajivhāya thullaccayameva. Yadi pana bahijivhāya paliveṭhetvā antomukhaṃ paveseti, pārājikameva. Uparigīvāya [Pg.242] chinnasīsassapi adhobhāgena aṅgajātaṃ pavesetvā tālukaṃ chupantassa pārājikameva.

73. 食残等三事，其义自明。于二断头事，决择如下：于张开的圆口中置入生殖器时，若从下方、上方或两侧接触而置入，犯波罗夷。若从四边皆不接触而置入，于内部触及上颚，亦犯波罗夷。若四边及上颚皆不接触，仅于空中置入与拔出，犯恶作。又，若牙齿紧密，口内无有空隙，且牙齿为外唇肉所覆，于彼处风所不触之湿润空隙，置入乃至芝麻大小，亦犯波罗夷。又，若掀开唇肉，仅于牙齿上行淫，犯偷兰遮。若有牙齿向外突出，不能为唇所覆，于彼处行淫，或于伸出之舌上行淫，皆犯偷兰遮。即使于活人身上，对伸出之舌行淫，亦犯偷兰遮。又，若用口外之舌缠绕后置入口中，犯波罗夷。对于颈部以上被斩断之头，从下方置入生殖器而触及上颚，亦犯波罗夷。

Aṭṭhikavatthumhi susānaṃ gacchantassāpi dukkaṭaṃ. Aṭṭhikāni saṅkaḍḍhantassāpi, nimitte methunarāgena upakkamantassāpi, kāyasaṃsaggarāgena upakkamantassāpi, muccatu vā mā vā, dukkaṭameva. Mocanarāgena pana upakkamantassa muccante saṅghādiseso, amuccante thullaccayameva.

于骨骸事中：前往冢间，犯恶作。收集骨骸，或于（骨骸的）相上以行淫欲而行淫，或以身触欲而行淫，泄与不泄，皆犯恶作。又，若以泄欲而行淫，泄者，犯僧残；不泄者，犯偷兰遮。

Nāgīvatthumhi nāgamāṇavikā vā hotu kinnarīādīnaṃ vā aññatarā, sabbattha pārājikaṃ.

于龙女事中，无论是龙女，或是紧那罗女等任何一者，皆犯波罗夷。

Yakkhīvatthumhi sabbāpi devatā yakkhīyeva.

于夜叉女事中，一切天女皆名为夜叉女。

Petīvatthumhi nijjhāmataṇhikādipetiyo allīyitumpi na sakkā. Vimānapetiyo pana atthi; yāsaṃ kāḷapakkhe akusalaṃ vipaccati, juṇhapakkhe devatā viya sampattiṃ anubhonti. Evarūpāya petiyā vā yakkhiyā vā sace dassana-gahaṇa-āmasana-phusana-ghaṭṭanāni paññāyanti, pārājikaṃ. Athāpi dassanaṃ natthi, itarāni paññāyanti, pārājikameva. Atha dassanagahaṇāni na paññāyanti, āmasanaphusanaghaṭṭanehi paññāyamānehi taṃ puggalaṃ visaññaṃ katvā attano manorathaṃ pūretvā gacchati, ayaṃ avisayo nāma. Tasmā ettha avisayattā anāpatti. Paṇḍakavatthu pākaṭameva.

于女饿鬼事中，对焦渴鬼等女饿鬼，甚至无法触及。然而有宫殿女鬼，她们在黑月分时恶业成熟，在白月分时则如天女般享受福报。若与此类女饿鬼或女夜叉有见、取、触、触碰、摩擦等显明行为，则犯波罗夷。又或，虽无见，但其余行为显明，也犯波罗夷。又或，见与取不显明，仅通过显明的触、触碰、摩擦，使该人失去意识，（女鬼）满足自己的欲望后离去，此名为非处。因此，因属非处，故无犯。黄门事则已明了。

Upahatindriyavatthumhi upahatindriyoti upahatakāyappasādo khāṇukaṇṭakamiva sukhaṃ vā dukkhaṃ vā na vedayati. Avedayantassāpi sevanacittavasena āpatti.

于根受损事中，所谓根受损，即身之净色已坏，犹如木桩、荆棘，不感受乐或苦。纵然不感受，然因行淫之心，仍有犯。

Chupitamattavatthusmiṃ yo ‘‘methunaṃ dhammaṃ paṭisevissāmī’’ti mātugāmaṃ gaṇhitvā methune virajjitvā vippaṭisārī hoti, dukkaṭamevassa hoti. Methunadhammassa hi pubbapayogā hatthaggāhādayo yāva sīsaṃ na pāpuṇāti, tāva dukkaṭe tiṭṭhanti. Sīse patte pārājikaṃ hoti. Paṭhamapārājikassa hi dukkaṭameva sāmantaṃ. Itaresaṃ tiṇṇaṃ thullaccayaṃ. Ayaṃ pana bhikkhu methunadhamme virajjitvā kāyasaṃsaggaṃ sādiyīti veditabbo. Tenāha bhagavā – ‘‘āpatti saṅghādisesassā’’ti.

在仅触碰事件中，若生起“我将行淫”之念，抓住女人后又放弃行淫并感到后悔，只犯恶作。行淫的前行，如握手等，只要未到顶，都属于恶作。一旦到顶，则犯波罗夷。（注：根据《金刚觉复注》这里的“到顶”是指以道入道。）接近第一波罗夷的[罪]都是恶作，其余三种（其余三条波罗夷）则犯偷兰遮。但要知道，这位比丘放弃了行淫，却又乐于身体上的接触，因此世尊说：“犯僧残。”

74. Bhaddiyavatthusmiṃ [Pg.243] bhaddiyaṃ nāma taṃ nagaraṃ. Jātiyāvanaṃ nāma jātipupphagumbānaṃ ussannatāya evaṃ laddhanāmaṃ; taṃ tassa nagarassa upacāre vanaṃ hoti. So tattha nipanno tena vātupatthambhena mahāniddaṃ okkami. Ekarasaṃ bhavaṅgameva vattati. Kilinnaṃ passitvāti asucikiliṭṭhaṃ passitvā.

74. 于跋提（Bhaddiya）事中，彼城名为跋提。有名为茉莉林（Jātiyāvana）者，因茉莉花丛繁盛而得名；彼林位于该城附近。他卧于彼处，因风病而陷入沉睡，唯有同一作用的有分心相续。所谓“见其湿”，即是见到被不净（精液）所染污。

75. Ito parāni sādiyanapaṭisaṃyuttāni cattāri vatthūni, ajānanavatthu cāti pañca uttānatthāneva.

75. 于此之后，有与乐于接受（sādiyana）相应的四事，以及不知事，如是五事，其义浅显。

76. Dvīsu asādiyanavatthūsu sahasā vuṭṭhāsīti āsīvisena daṭṭho viya agginā daḍḍho viya ca turitaṃ vuṭṭhāsi. Akkamitvā pavattesīti appamatto bhikkhu āraddhavipassako upaṭṭhitassati khippaṃ vuṭṭhahantova akkamitvā bhūmiyaṃ vaṭṭento parivaṭṭento viheṭhento pātesi. Puthujjanakalyāṇakena hi evarūpesu ṭhānesu cittaṃ rakkhitabbaṃ. Ayañca tesaṃ aññataro saṅgāmasīsayodho bhikkhu.

76. 于二不乐于接受事中，所谓“猛然起身”，即如被毒蛇所噬、如被烈火所烧，急速起身。所谓“踩踏后使其滚落”，即不放逸、勤修毗婆舍那（vipassanā）、正念现前的比丘，迅速起身时，踩踏（该女），使其在地上翻滚、辗转、受苦而倒下。诚然，贤善凡夫（kalyāṇaputhujjana）于此等境，当守护其心。而此比丘，即是彼等中之一，为战场前锋之勇士。

77. Dvāraṃ vivaritvā nipannavatthumhi divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. Ettha ca kiñcāpi pāḷiyaṃ ‘‘ayaṃ nāma āpattī’’ti na vuttā. Vivaritvā nipannadosena pana uppanne vatthusmiṃ ‘‘anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti vuttattā asaṃvaritvā paṭisallīyantassa dukkaṭaṃ vuttaṃ. Bhagavato hi adhippāyaṃ ñatvā upālittherādīhi aṭṭhakathā ṭhapitā. ‘‘Atthāpatti divā āpajjati no ratti’’nti (pari. 323) imināpi cetaṃ siddhaṃ.

77. 在“开门而卧事”(Dvāraṃ vivaritvā nipannavatthu)中，“白天独处者”即指白天睡觉者。“关门而独处”即指关上门睡觉。于此，虽然在巴利圣典中并未说“此是某某罪”，但因开门而卧的过失，当事情发生时，世尊说：“诸比丘，我允许白天独处者关门而独处。”因此，（义注师们）说不关门而独处者犯恶作(dukkaṭa)罪。诚然，优波离(Upāli)长老等了知世尊的意趣后，造了义注(aṭṭhakathā)。此事亦由“有罪，于白日犯，非于夜晚”(pari. 323)这一（《附随》的）文句而得以成立。

Kīdisaṃ pana dvāraṃ saṃvaritabbaṃ, kīdisaṃ na saṃvaritabbaṃ? Rukkhapadaraveḷupadarakilañjapaṇṇādīnaṃ yena kenaci kavāṭaṃ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṃ parivattakadvārameva saṃvaritabbaṃ. Aññaṃ gorūpānaṃ vajesu viya rukkhasūcikaṇṭakadvāraṃ, gāmathakanakaṃ cakkalakayuttadvāraṃ, phalakesu vā kiṭikāsu vā dve tīṇi cakkalakāni yojetvā kataṃ saṃsaraṇakiṭikadvāraṃ, āpaṇesu viya kataṃ ugghāṭanakiṭikadvāraṃ, dvīsu tīsu ṭhānesu veṇusalākā gopphetvā paṇṇakuṭīsu kataṃ salākahatthakadvāraṃ, dussasāṇidvāranti evarūpaṃ dvāraṃ na saṃvaritabbaṃ. Pattahatthassa kavāṭappaṇāmane pana [Pg.244] ekaṃ dussasāṇidvārameva anāpattikaraṃ, avasesāni paṇāmentassa āpatti. Divā paṭisallīyantassa pana parivattakadvārameva āpattikaraṃ, sesāni saṃvaritvā vā asaṃvaritvā vā nipannassa āpatti natthi. Saṃvaritvā pana nipajjitabbaṃ, etaṃ vattaṃ.

那么，应关闭何种门，不应关闭何种门呢？用木板、竹板、席子、树叶等任何材料制成门扇，下方嵌入臼(udukkhala)中，上方置于枢(uttarapāsaka)内，只有此种转动门(parivattakadvāra)应当关闭。其他如牛圈中的木栓门或荆棘门(rukkhasūcikaṇṭakadvāra)，村口带一个轮子的门(cakkalakayuttadvāra)，在木板或门板上装两三个轮子而成的滑动门(saṃsaraṇakiṭikadvāra)，像店铺里那样可拆卸的门板(ugghāṭanakiṭikadvāra)，在叶茅屋(paṇṇakuṭi)中于两三处用竹条编织而成的竹编门(salākahatthakadvāra)，以及布帘门(dussasāṇidvāra)——此类门则不须关闭。然而，手持钵者推门时，只有推布帘门无罪，推其余的门则有罪。此外，白天独处者，只有（不关）转动门会构成犯罪；其余的门，无论关闭与否而卧，皆无罪。不过，应当关上（门）后才躺卧，此是行仪(vatta)。

Parivattakadvāraṃ pana kittakena saṃvutaṃ hoti? Sūcighaṭikādīsu dinnāsu saṃvutameva hoti. Apica kho sūcimattepi dinne vaṭṭati. Ghaṭikamattepi dinne vaṭṭati. Dvārabāhaṃ phusitvā pihitamattepi vaṭṭati. Īsakaṃ aphusitepi vaṭṭati. Sabbantimena vidhinā yāvatā sīsaṃ nappavisati tāvatā aphusitepi vaṭṭatīti. Sace bahūnaṃ vaḷañjanaṭṭhānaṃ hoti, bhikkhuṃ vā sāmaṇeraṃ vā ‘‘dvāraṃ, āvuso, jaggāhī’’ti vatvāpi nipajjituṃ vaṭṭati. Atha bhikkhū cīvarakammaṃ vā aññaṃ vā kiñci karontā nisinnā honti, ‘‘ete dvāraṃ jaggissantī’’ti ābhogaṃ katvāpi nipajjituṃ vaṭṭati. Kurundaṭṭhakathāyaṃ pana ‘‘upāsakampi āpucchitvā vā, ‘esa jaggissatī’ti ābhogaṃ katvā vā nipajjituṃ vaṭṭati. Kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī’’ti vuttaṃ. Atha dvārassa udukkhalaṃ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṃvarituṃ na sakkoti, navakammatthaṃ vā pana iṭṭhakapuñjo vā mattikādīnaṃ vā rāsi antodvāre kato hoti, aṭṭaṃ vā bandhanti, yathā saṃvarituṃ na sakkoti; evarūpe antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭati. Yadi pana kavāṭaṃ natthi, laddhakappameva. Upari sayantena nisseṇiṃ āropetvā nipajjitabbaṃ. Sace nisseṇimatthake thakanakaṃ hoti, thaketvāpi nipajjitabbaṃ. Gabbhe nipajjantena gabbhadvāraṃ vā pamukhadvāraṃ vā yaṃkiñci saṃvaritvā nipajjituṃ vaṭṭati. Sace ekakuṭṭake gehe dvīsu passesu dvārāni katvā vaḷañjanti, dvepi dvārāni jaggitabbāni.

又，转门以何为关闭？只要置入插销、门闩等，即为关闭。再者，即使只置入插销亦可，只置入门闩亦可。门扇触及门框即为关闭，稍有未触及亦可。以最终标准而言，只要头无法进入，即使未触及亦可。若为众人所用之处，可对比丘或沙弥说：“贤友(āvuso)，请守护此门”，说后即可躺卧。又若比丘们正坐着缝制衣物或其他事务，作意：“他们将会守护此门”后，亦可躺卧。而在《古仑谛》义注(Kurundaṭṭhakathā)中则说：“亦可嘱咐优婆塞(upāsaka)，或作意：‘他将会守护’后躺卧。唯独不可嘱咐比丘尼(bhikkhunī)或女人。”又，若门的门臼或上门臼已损坏或未安装，以致无法关闭；或为新工程故，门内堆有砖堆或泥土等，或正搭建棚架，以致无法关闭；有此类障碍时，不关闭而躺卧亦可。若无门扇，则本即允许。于楼上就寝者，应将梯子拉上来后躺卧。若梯子顶端有遮板，盖上后亦可躺卧。于内室就寝者，关闭内室门或前门二者中任一扇后，即可躺卧。若于一屋之两侧设门使用，则两门皆应守护。

Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. Sace bhikkhācārā paṭikkamma lohapāsādasadisaṃ pāsādaṃ bahū bhikkhū divāvihāratthaṃ pavisanti, saṅghattherena dvārapālassa ‘‘dvāraṃ jaggāhī’’ti vatvā vā ‘‘dvārajagganaṃ etassa bhāro’’ti ābhogaṃ katvā vā pavisitvā nipajjitabbaṃ. Yāva saṅghanavakena evameva kattabbaṃ. Pure pavisantānaṃ ‘‘dvārajagganaṃ nāma pacchimānaṃ bhāro’’ti evaṃ ābhogaṃ kātumpi vaṭṭati. Anāpucchā vā ābhogaṃ vā akatvā antogabbhe vā asaṃvutadvāre bahi vā nipajjantānaṃ āpatti. Gabbhe vā bahi vā nipajjanakālepi ‘‘dvārajagganaṃ nāma mahādvāre dvārapālassa bhāro’’ti [Pg.245] ābhogaṃ katvā nipajjituṃ vaṭṭatiyeva. Lohapāsādādīsu ākāsatale nipajjantenāpi dvāraṃ saṃvaritabbameva.

即使在三层楼阁里，门也必须守护。如果众多比丘托钵回来，进入像铜殿(Lohapāsāda)一样的楼阁作日间住，僧团长老应先对守门人说：“请守护门”，或作意“守护门是他的责任”，然后才能进去躺卧。乃至僧团中最年轻的比丘也应如此做。先进入的人也可以这样作意：“守护门是后面进来的人的责任。”未经请示或未作意，而在门未关闭的情况下，于内室或外面躺卧的比丘，即有罪过。即使在内室或外面躺卧时，作意“守护大门是守门人的责任”之后躺卧，也是允许的。在铜殿等建筑的露天平台上躺卧，也必须关闭门。

Ayañhettha saṅkhepo – idaṃ divāpaṭisallīyanaṃ yena kenaci parikkhitte sadvārabandhe ṭhāne kathitaṃ. Tasmā abbhokāse vā rukkhamūle vā maṇḍape vā yattha katthaci sadvārabandhe nipajjantena dvāraṃ saṃvaritvāva nipajjitabbaṃ. Sace mahāpariveṇaṃ hoti, mahābodhiyaṅgaṇalohapāsādaṅgaṇasadisaṃ bahūnaṃ osaraṇaṭṭhānaṃ, yattha dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ āruhitvāpi vicaranti, tattha saṃvaraṇakiccaṃ natthi. Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpatti. Sace pabujjhitvā puna supati, āpatti. Yo pana ‘‘aruṇe uggate vuṭṭhahissāmī’’ti paricchinditvāva dvāraṃ asaṃvaritvā rattiṃ nipajjati, yathāparicchedameva ca na vuṭṭhāti, tassa āpattiyeva. Mahāpaccariyaṃ pana ‘‘evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’’ti vuttaṃ.

此处的概要是：这里所说的日间独住，是指在任何有围栏和带门闩的地方。因此，在露天空地、树下、亭子，或任何有带门闩的围栏处躺卧时，都必须关上门后才能躺卧。如果是在大僧院(mahāpariveṇa)，像大菩提庭院或铜殿庭院那样许多人聚集的地方，那里的门即使关上了也关不住，找不到门的人甚至会爬墙进出，在那种地方就没有关门的义务。晚上开着门躺卧，黎明升起时起身，无罪。如果醒来后又睡，有罪。然而，若有人预先决定“黎明升起时我就起身”，而不关门就在晚上躺卧，却没有如所预定的那样起身，他就有罪。《大筏注》(Mahāpaccarī)中则说：“这样躺卧的人，不免于不敬的恶作(dukkaṭa)。”

Yo pana bahudeva rattiṃ jaggitvā addhānaṃ vā gantvā divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpatti. Sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyeva. Nisīditvā apassāya supantassa anāpatti. Yopi ca ‘‘niddaṃ vinodessāmī’’ti caṅkamanto patitvā sahasāva vuṭṭhāti, tassāpi anāpatti. Yo pana patitvā tattheva sayati, na vuṭṭhāti, tassa āpatti.

再者，若有比丘因多夜警醒，或长途跋涉，白天时身体疲惫，坐在床上，双脚未离地，因困倦而躺下，无犯。倘若已入睡，无意中将脚放到床上，则有犯。坐着倚靠某物而睡，无犯。又，若有比丘为驱除睡意而经行时跌倒，并立即起身，此亦无犯。但若跌倒后，就在原地躺下不起身，则有犯。

Ko muccati, ko na muccatīti? Mahāpaccariyaṃ tāva ‘‘ekabhaṅgena nipannakoyeva muccati. Pāde pana bhūmito mocetvā nipanno yakkhagahitakopi visaññībhūtopi na muccatī’’ti vuttaṃ. Kurundaṭṭhakathāyaṃ pana ‘‘bandhitvā nipajjāpitova muccatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘yo caṅkamanto muccitvā patito tattheva supati, tassāpi avisayattā āpatti na dissati. Ācariyā pana evaṃ na kathayanti. Tasmā āpattiyevāti mahāpadumattherena vuttaṃ. Dve pana janā āpattito muccantiyeva, yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito’’ti.

谁得免罪，谁不得免罪呢？首先，在《大筏注》(Mahāpaccarī)中说：“仅以侧身倒下而卧者得免罪。但若举足离地而卧，即便是被夜叉所擒或失去知觉，亦不得免罪。”而在《古仑谛义注》(Kurundaṭṭhakathā)中则说：“唯有被捆绑而눕下者得免罪。”又，在《大义注》(Mahāaṭṭhakathā)中说：“若于经行时昏倒于地，并就在该处而睡，因非其所能自主，故不见其罪。然诸师不作此说。是故，大红莲(Mahāpaduma)长老言，此仍有罪。”不过，有二人确实可免于罪：一为被夜叉所擒者，二为被捆绑而눕下者。

78. Bhārukacchakavatthumhi [Pg.246] anāpatti supinantenāti yasmā supinante avisayattā evaṃ hoti, tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena vinicchini. Bhagavāpi ca sutvā ‘‘sukathitaṃ, bhikkhave, upālinā; apade padaṃ karonto viya, ākāse padaṃ dassento viya upāli imaṃ pañhaṃ kathesī’’ti vatvā theraṃ etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228). Ito parāni supabbādīni vatthūni uttānatthāneva.

78. 关于跋入咖恰(Bhārukaccha)之事，“于梦中无犯”者，乃因梦境非可控范围，故而如是。因此，优波离(Upāli)长老对此世尊亦未曾判决之事，以理类推而作决断。世尊听闻后亦言：“诸比丘，优波离善说！犹如于无迹处造出足迹，于虚空中显示轨迹，优波离如是解答此问。”说后，即将长老置于第一之位：“诸比丘，我声闻弟子诸比丘中，持律第一者，即是优波离。”此后，苏帕巴(Supabba)等诸事，其义自明。

80. Bhikkhunīsampayojanādīsu te licchavikumārakā khiḍḍāpasutā attano anācārena evaṃ akaṃsu. Tato paṭṭhāya ca licchavīnaṃ vināso eva udapādi.

80. 在与比丘尼交往等事中，那些离车王子沉迷嬉戏，因自己的不敬而做出此事。从此，离车族唯有灭亡而已。

82. Vuḍḍhapabbajitavatthumhi dassanaṃ agamāsīti anukampāya ‘‘taṃ dakkhissāmī’’ti gehaṃ agamāsi. Athassa sā attano ca dārakānañca nānappakārehi anāthabhāvaṃ saṃvaṇṇesi. Anapekkhañca naṃ ñatvā kupitā ‘‘ehi vibbhamāhī’’ti balakkārena aggahesi. So attānaṃ mocetuṃ paṭikkamanto jarādubbalatāya uttāno paripati. Tato sā attano manaṃ akāsi. So pana bhikkhu anāgāmī samucchinnakāmarāgo tasmā na sādiyīti.

82. 在年老出家者的事中，“他前去探望”是指他出于怜悯，心想“我要去看看她”，便前往其家。于是，那女人向他种种诉说自己与孩子们的无助。在得知他无所顾念后，她怒道：“来，还俗吧！”并强行抓住他。他为挣脱而后退，因年老体弱而仰面倒下。之后，那女人便随心所欲。然而，那位比丘是已断尽欲贪的阿那含(anāgāmī)，因此不曾乐受。

83. Migapotakavatthu uttānatthamevāti.

83. 幼鹿事其义自明。

Vinītavatthu niṭṭhitaṃ.

已决事终。

Samantapāsādikāya vinayasaṃvaṇṇanāya

于《普端严》律释义中

Paṭhamapārājikavaṇṇanā niṭṭhitā.

第一波罗夷释义终。

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

于此《普端严》(Samantapāsādikā)中，关于其“普端严”之性——

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

由师承之相续，由因缘事之辨明；由规避于他宗，及自宗之纯净。

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

由文句之严谨，由词义之明晰，由圣典之组织；由学处之决断，由分别法之辨示。

Sampassataṃ [Pg.247] na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

于此不见少分不端严，是故智者咸称《普端严》。

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

此释义乃为注释由怜悯世间、善于调伏所化众生的世间怙主所说之律藏而作。

Paṭhamapārājikavaṇṇanā niṭṭhitā.

初波罗夷释义终。

2. Dutiyapārājikaṃ

2. 第二波罗夷

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

第二波罗夷，由无双胜者所宣说；如今已至对其释义之次第。

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ sabbaṃ vajjayitvāna, hoti saṃvaṇṇanā ayaṃ.

是故，凡易解者及前已说者，悉皆略去，而成此释义。

Dhaniyavatthuvaṇṇanā

达尼亚事释义

84. Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbateti tattha rājagaheti evaṃnāmake nagare, tañhi mandhātu-mahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi! Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti. Sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsanaṭṭhānamāha – gijjhakūṭe pabbateti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vā tassa kūṭāni; tasmā gijjhakūṭoti vuccatīti veditabbo.

84. 尔时，世尊住于王舍城(Rājagaha)的鹫峰山(Gijjhakūṭa)。于此，王舍城者，乃此名之城。其被称为“王舍城”，乃因曾为真言王(Mandhātu)、大果文达(Mahāgovinda)等人所拥有。于此，亦有论其他释义者，然彼何用！此仅其城之名。此城于佛陀出世及转轮王(cakkavatti)出世时方为都城，其余时则空无人烟，为夜叉(yakkha)所据，成其春时游乐之林。如是说明乞食之村后，以“于鹫峰山”明其住处。彼山被称为“鹫峰山”者，或因有鹫鸟(gijjha)栖于其峰，或因其峰形似鹫鸟，应如是了知。

Sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato paṭṭhāya sambahulā. Idha pana te suttantapariyāyena sambahulāti veditabbā. Sandiṭṭhāti nātivissāsikā na daḷhamittā; tattha tattha saṅgamma diṭṭhattā hi te sandiṭṭhāti vuccanti. Sambhattāti ativissāsikā daḷhamittā; te [Pg.248] hi suṭṭhu bhattā bhajamānā ekasambhogaparibhogāti katvā ‘‘sambhattā’’ti vuccanti. Isigilipasseti isigili nāma pabbato, tassa passe. Pubbe kira pañcasatamattā paccekabuddhā kāsikosalādīsu janapadesu piṇḍāya caritvā pacchābhattaṃ tasmiṃ pabbate sannipatitvā samāpattiyā vītināmenti. Manussā te pavisanteva passanti na nikkhamante. Tato āhaṃsu – ‘‘ayaṃ pabbato ime isayo gilatī’’ti. Tadupādāya tassa ‘‘isigili’’tveva samaññā udapādi, tassa passe pabbatapāde.

“众多”(sambahulā)者：依律之理，三人称为“众多”，多于此数则为僧团。依经之理，三人即是三人，自此以上方为“众多”。于此，当知彼等是依经之理而称“众多”。“相识者”(sandiṭṭha)者：谓不过于亲密、非坚固之友；因于各处相会得见，故称“相识者”。“共住者”(sambhatta)者：谓极为亲密、坚固之友；因彼等善相交结，受用、资具相同，故称“共住者”。“于吞仙山旁”(Isigilipasse)者：有山名吞仙山(Isigili)，此言其山之旁。据说，往昔有五百位独觉佛(paccekabuddha)于迦尸(Kāsi)、憍萨罗(Kosala)等国乞食后，午后集于彼山，以等至度时。人唯见其入，不见其出，于是言：“此山吞食诸仙人(isi)。”缘此，彼山得名“吞仙山”。其旁，即山脚也。

Tiṇakuṭiyo karitvāti tiṇacchadanā sadvārabandhā kuṭiyo katvā. Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ. Vuttañhetaṃ – ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. Yo upagaccheyya, āpatti dukkaṭassā’’ti (mahāva. 204). Tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ; no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ. Na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te bhikkhū tiṇakuṭiyo karitvā rattiṭṭhānadivāṭṭhānādīni paricchinditvā katikavattāni ca khandhakavattāni ca adhiṭṭhāya tīsu sikkhāsu sikkhamānā vassaṃ upagacchiṃsu.

“造了草孤邸”：即建造了有草顶和门闩的孤邸。欲进入雨安居的比丘，即使是奉行纳拉咖(Nālaka)行道者，也应进入一个有门闩、并由五种覆材之一所盖的住所。此乃世尊所说：“诸比丘，不应在无住所处进入雨安居。若进入者，即得恶作罪。”（《大品》204）因此，在雨季，若能得到住所，此为善事；若得不到，也应寻求劳作而建。若找不到劳作，也应自己动手建造。决不应在无住所处进入雨安居。此乃随法(anudhammatā)之举。是故，那些比丘们建造了草孤邸，划分好夜住处、日住处等，立下协议义务(katikavatta)与犍度义务(khandhakavatta)，于三学中修学，进入了雨安居。

Āyasmāpi dhaniyoti na kevalaṃ te therāva imassa sikkhāpadassa ādikammiko āyasmā dhaniyopi. Kumbhakāraputtoti kumbhakārassa putto; tassa hi nāmaṃ dhaniyo, pitā kumbhakāro, tena vuttaṃ – ‘‘dhaniyo kumbhakāraputto’’ti. Vassaṃ upagacchīti tehi therehi saddhiṃ ekaṭṭhāneyeva tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Vassaṃvutthāti purimikāya upagatā mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya ‘‘vutthavassā’’ti vuccanti. Evaṃ vassaṃvutthā hutvā.

“具寿达尼亚也”：不仅是那些长老，此学处的初犯者具寿达尼亚也（进入了雨安居）。“陶师之子”：是陶师的儿子；他的名字是达尼亚，父亲是陶师，因此说“达尼亚陶师之子”。“进入了雨安居”：指与那些长老们一起，在同一处地方造了草孤邸，进入雨安居。“住过雨安居后”(vassaṃvutthā)：指在前安居期进入安居，于大自恣日(mahāpavāraṇā)举行自恣后，从次日起，即被称为“已住过雨安居者”。如此，在住过雨安居后。

Tiṇakuṭiyo bhinditvāti na daṇḍamuggarādīhi cuṇṇavicuṇṇaṃ katvā, vattasīsena pana tiṇañca dāruvalli-ādīni ca oropetvāti attho. Yena hi vihārapaccante kuṭi katā hoti, tena sace āvāsikā bhikkhū honti, te āpucchitabbā. ‘‘Sace imaṃ kuṭiṃ paṭijaggitvā koci vasituṃ ussahati, tassa dethā’’ti vatvā pakkamitabbaṃ. Yena araññe vā katā hoti[Pg.249], paṭijagganakaṃ vā na labhati, tena ‘‘aññesampi paribhogaṃ bhavissatī’’ti paṭisāmetvā gantabbaṃ. Te pana bhikkhū araññe kuṭiyo katvā paṭijagganakaṃ alabhantā tiṇañca kaṭṭhañca paṭisāmetvā saṅgopetvāti attho. Yathā ca ṭhapitaṃ taṃ upacikāhi na khajjati, anovassakañca hoti, tathā ṭhapetvā ‘‘idaṃ ṭhānaṃ āgantvā vasitukāmānaṃ sabrahmacārīnaṃ upakārāya bhavissatī’’ti gamiyavattaṃ pūretvā.

所谓“拆毁草孤邸”，并非指用棍棒、锤子等物将其粉碎，而是指以遵行义务为先，将茅草和木藤等取下的意思。若有比丘在寺院附近建造孤邸，而那里有常住比丘，则应询问他们。应说：“若有人愿意修缮此孤邸并居住，就请交给他。”说完后即可离去。若是在林野中建造，或找不到维护者，则应思惟“此亦可供他人使用”，收拾妥当后离去。其意为：那些比丘在林野中建造孤邸，找不到维护者，便将茅草与木材收拾并妥善保管。应将其放置于不会被白蚁蛀蚀、不为雨淋之处，并思惟：“此地将有益于前来欲住的同梵行者”，以此完成行者的义务。

Janapadacārikaṃ pakkamiṃsūti attano attano cittānukūlaṃ janapadaṃ agamaṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasītiādi uttānatthameva. Yāvatatiyakanti yāvatatiyavāraṃ. Anavayoti anuavayo, sandhivasena ukāralopo. Anu anu avayo, yaṃ yaṃ kumbhakārehi kattabbaṃ nāma atthi, sabbattha anūno paripuṇṇasippoti attho. Saketi attano santake. Ācariyaketi ācariyakamme. Kumbhakārakammeti kumbhakārānaṃ kamme; kumbhakārehi kattabbakammeti attho. Etena sakaṃ ācariyakaṃ sarūpato dassitaṃ hoti. Pariyodātasippoti parisuddhasippo. Anavayattepi sati aññehi asadisasippoti vuttaṃ hoti.

所谓“出发游行于乡野”，是指他们各自前往自己合意的乡野。而具寿达尼亚(Dhaniya)陶师之子就在那里度过雨季等，此义浅显。所谓“至第三次”(yāvatatiyakaṃ)，即至第三遍。所谓“无缺”(anavayo)，即“anu-avayo”(无缺漏)，因连音而省略“u”。其意为：于陶师所应做的任何事，他于各方面皆无欠缺，技艺圆满。所谓“于自己的”(sake)，即于自己的所有物。所谓“于师业”(ācariyake)，即于老师的技艺。所谓“于陶师业”(kumbhakārakamme)，即陶师们的工作；意为陶师们所应做的工作。以此显示了他自身师业的本质。所谓“技艺纯熟”(pariyodātasippo)，即技艺已清净。这表示即使技艺已无缺，仍是他人所无法比拟的技艺。

Sabbamattikāmayanti piṭṭhasaṅghāṭakakavāṭasūcighaṭikavātapānakavāṭamattaṃ ṭhapetvā avasesaṃ bhittichadaniṭṭhakathambhādibhedaṃ sabbaṃ gehasambhāraṃ mattikāmayameva katvāti attho. Tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ pacīti taṃ sabbamattikāmayaṃ katvā pāṇikāya ghaṃsitvā sukkhāpetvā telatambamattikāya parimajjitvā anto ca bahi ca tiṇādīhi pūretvā yathā pakkā supakkā hoti, evaṃ paci. Evaṃ pakkā ca pana sā ahosi kuṭikā. Abhirūpāti surūpā. Pāsādikāti pasādajanikā. Lohitikāti lohitavaṇṇā. Kiṅkaṇikasaddoti kiṅkaṇikajālassa saddo. Yathā kira nānāratanehi katassa kiṅkaṇikajālassa saddo hoti, evaṃ tassā kuṭikāya vātapānantarikādīhi paviṭṭhena vātena samāhatāya saddo ahosi. Etenassā anto ca bahi ca supakkabhāvo dassito hoti. Mahāaṭṭhakathāyaṃ pana ‘‘kiṅkaṇikā’’ti kaṃsabhājanaṃ, tasmā yathā abhihatassa kaṃsabhājanassa saddo, evamassā vātappahatāya saddo ahosī’’ti vuttaṃ.

所谓“全由黏土所造”（Sabbamattikāmayanti），其意为：除了门扇、门闩、门臼、窗扇等部分外，其余如墙壁、屋顶、砖、柱子等所有房屋构件，皆由黏土所造。所谓“他收集草、木、牛粪，烧制那孤邸”（Tiṇañca...paci），是指他将那完全由黏土造成的孤邸用手铲抹平，使其干燥，再涂上油红土，然后在孤邸内外填满草等，务使烧得内外完全熟透，就这样烧制。而那间小孤邸就是如此烧制而成的。所谓“端严”（abhirūpā），即形态优美。所谓“悦意”（pāsādikā），即令人心生欢喜。所谓“赤色”（lohitikā），即呈红色。所谓“铃铎声”（kiṅkaṇikasaddo），即小铃网之声。据说，犹如各种宝石制成的小铃网所发出的声响，那间孤邸被从窗隙等处吹入的风所吹动时，也发出了声响。以此显示其内外皆被完美烧制的状态。然而，在《大义注》（Mahāaṭṭhakathā）中则说：“铃铎”（kiṅkaṇikā）指铜器，因此，（经中说）当风吹击它时，发出的声响犹如敲击铜器。

85. Kiṃ [Pg.250] etaṃ, bhikkhaveti ettha jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Bhagavato etamatthaṃ ārocesunti sabbamattikāmayāya kuṭikāya karaṇabhāvaṃ ādito paṭṭhāya bhagavato ārocesuṃ. Kathañhi nāma so, bhikkhave…pe… kuṭikaṃ karissatīti idaṃ atītatthe anāgatavacanaṃ; akāsīti vuttaṃ hoti. Tassa lakkhaṇaṃ saddasatthato pariyesitabbaṃ. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissatīti ettha anuddayāti anurakkhaṇā; etena mettāpubbabhāgaṃ dasseti. Anukampāti paradukkhena cittakampanā. Avihesāti avihiṃsanā; etehi karuṇāpubbabhāgaṃ dasseti. Idaṃ vuttaṃ hoti – ‘‘bhikkhave, tassa moghapurisassa pathavīkhaṇanacikkhallamaddanaaggidānesu bahū khuddānukhuddake pāṇe byābādhentassa vināsentassa tesu pāṇesu mettākaruṇānaṃ pubbabhāgamattāpi anuddayā anukampā avihesā na hi nāma bhavissati appamattakāpi nāma na bhavissatī’’ti. Mā pacchimā janatā pāṇesu pātabyataṃ āpajjīti pacchimo janasamūho pāṇesu pātabyabhāvaṃ mā āpajji. ‘‘Buddhakālepi bhikkhūhi evaṃ kataṃ, īdisesu ṭhānesu pāṇātipātaṃ karontānaṃ natthi doso’’ti maññitvā imassa diṭṭhānugatiṃ āpajjamānā pacchimā janatā mā pāṇesu pātabye ghaṃsitabbe evaṃ maññīti vuttaṃ hoti.

85. “诸比丘，这是什么？”于此，世尊了知此事，仍为发起话题而问。于是，比丘们便将建造全泥孤邸之事，从头到尾向世尊禀告。“他如何能……造一孤邸”一句，是于过去义中用未来时态，意为“他已造”。其语法规则应从语法书中探寻。“诸比丘，那愚人对众生确实不会有慈爱、悲悯、不伤害。”于此，“慈爱”（anuddayā）是守护，以此显示慈的前分；“悲悯”（anukampā）是因他人之苦而心生撼动；“不伤害”（avihesā）是不侵害，以此二者显示悲的前分。此话是说：“诸比丘，那愚人在挖地、和泥、烧砖时，伤害、杀害了许多微小众生，他对那些众生，连慈与悲前分程度的慈爱、悲悯、不伤害，确实都不会有，哪怕一丝一毫也不会有。”“愿后世之人不至于伤害众生”，是说愿后来的大众不至于陷入可以伤害众生的状态。此话是说：愿后世之人，不会因认为“佛陀时代比丘们也这样做，在此等情况下杀生无罪”，而随行此人之见，以致认为众生是可以被伤害、被杀害的。

Evaṃ dhaniyaṃ garahitvā na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbāti āyatiṃ tādisāya kuṭikāya karaṇaṃ paṭikkhipi; paṭikkhipitvā ca ‘‘yo kareyya āpatti dukkaṭassā’’ti sabbamattikāmayakuṭikākaraṇe āpattiṃ ṭhapesi. Tasmā yopi pathavīkhaṇanādinā pāṇesu pātabyataṃ anāpajjanto tādisaṃ kuṭikaṃ karoti, sopi dukkaṭaṃ āpajjati. Pathavīkhaṇanādīhi pana pāṇesu pātabyataṃ āpajjanto yaṃ yaṃ vatthuṃ vītikkamati, tattha tattha vuttameva āpattiṃ āpajjati. Dhaniyattherassa ādikammikattā anāpatti. Sesānaṃ sikkhāpadaṃ atikkamitvā karontānampi kataṃ labhitvā tattha vasantānampi dukkaṭameva. Dabbasambhāramissakā pana yathā vā tathā vā missā hotu, vaṭṭati. Suddhamattikāmayāva na vaṭṭati. Sāpi iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭati. Evaṃ bhanteti kho…pe… taṃ kuṭiṃ bhindiṃsūti bhagavato vacanaṃ sampaṭicchitvā kaṭṭhehi ca pāsāṇehi ca taṃ kuṭikaṃ vikirantā bhindiṃsu.

如此呵责达尼亚后，（世尊说：）“诸比丘，不可建造纯泥孤邸。”于是禁止了将来建造此类孤邸；禁止之后，又制定了罪：“若有建造纯泥孤邸者，得恶作罪。”因此，若有比丘通过挖地等方式，在不伤害生命的情况下建造此类孤邸，他也得恶作罪。然而，若通过挖地等方式伤害了生命，则在他所违犯的每一事上，得其中所说之罪。达尼亚长老因为是初犯者，无罪。其余的比丘若违越学处而建造，或得到已建成的孤邸而住在其中，亦得恶作。然而，与木材等材料混合（建造的孤邸），无论如何混合，是可以的。唯纯泥所作则不可以。那（纯泥孤邸）若用砖以砖屋的形式建造，则是可以的。“是的，大德。”……（诸比丘）领受世尊之语后，用木和石拆散并毁坏了那孤邸。

Atha [Pg.251] kho āyasmā dhaniyotiādimhi ayaṃ saṅkhepattho – dhaniyo ekapasse divāvihāraṃ nisinno tena saddena āgantvā te bhikkhū ‘‘kissa me tumhe, āvuso, kuṭiṃ bhindathā’’ti pucchitvā ‘‘bhagavā bhedāpetī’’ti sutvā subbacatāya sampaṭicchi.

（“尔时，具寿达尼亚……”等句的）简要义是：达尼亚在一旁作日住时，因那声音而来，问那些比丘：“贤友们，你们为何拆我的孤邸？”当听到“是世尊让拆的”之后，他因其易教诲而接受了。

Kasmā pana bhagavā iminā atimahantena ussāhena attano vasanatthaṃ kataṃ kuṭikaṃ bhedāpesi, nanu etassettha vayakammampi atthīti? Kiñcāpi atthi, atha kho naṃ bhagavā akappiyāti bhindāpesi, titthiyadhajoti bhindāpesi. Ayamettha vinicchayo. Aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttāni – sattānuddayāya, pattacīvaraguttatthāya, senāsanabāhullapaasedhanāyātiādīni. Tasmā idānipi yo bhikkhu bahussuto vinayaññū aññaṃ bhikkhuṃ akappiyaṃ parikkhāraṃ gahetvā vicarantaṃ disvā taṃ chindāpeyya vā bhindāpeyya vā anupavajjo, so neva codetabbo na sāretabbo; na taṃ labbhā vattuṃ ‘‘mama parikkhāro tayā nāsito, taṃ me dehī’’ti.

然则，世尊为何以如此大的努力，命人拆毁为自己居住而造的孤邸呢？难道此中没有耗费吗？纵然有耗费，世尊仍因其不如法而命人拆毁，因其是外道之幢而命人拆毁。此为于此之决判。于义注中，复说有其他原因：为怜悯有情，为守护衣钵，为防止住处过多等。是故，乃至今日，若有比丘多闻知律，见另一比丘持不如法之资具而行，而令其切断或破坏，彼比丘是无可呵责者，不应被诘难，不应被追究；不得对彼言：“我之资具为汝所毁，汝当还我。”

Pāḷimuttakavinicchayo

巴利外决择

Tatrāyaṃ pāḷimuttako kappiyākappiyaparikkhāravinicchayo – keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati. Tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāya. Chattapaṇṇakesu makaradantakaṃ vā aḍḍhacandakaṃ vā chindituṃ na vaṭṭati. Chattadaṇḍe gehathambhesu viya ghaṭako vā vāḷarūpakaṃ vā na vaṭṭati. Sacepi sabbattha āraggena lekhā dinnā hoti, sāpi na vaṭṭati. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbaṃ. Lekhāpi ghaṃsitvā vā apanetabbā, suttakena vā daṇḍo veṭhetabbo. Daṇḍabunde pana ahicchattakasaṇṭhānaṃ vaṭṭati. Vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭati.

此处是关于律外如法与不如法资具的抉择——有些比丘用五色线缝制棕榈叶伞的内外，使其色彩悦目，这不如法。但可用单色线，无论是蓝色、黄色或任何颜色的线，缝制伞的内外，或缠绕伞柄的握把或伞骨架，这是如法的。而这应是为了加固，不是为了使其色彩悦目。在伞叶上切割出摩羯鱼齿（makaradantaka）形或半月（aḍḍhacandaka）形，是不如法的。在伞柄上，像房柱一样，制作瓶饰（ghaṭaka）或兽形（vāḷarūpaka）是不如法的。即使各处都用锥子尖刻上线条，那也不如法。瓶饰和兽形都应打碎后才能使用。线条也应磨掉或去除，或者用线缠绕伞柄。但在伞柄底端，做成菌菇状（ahicchattaka）是如法的。为了防止被风吹动，用细绳将伞环固定在伞柄上，在捆绑处刻上一道像手镯一样的环状线条，这是如法的。

Cīvaramaṇḍanatthāya nānāsuttakehi satapadīsadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃkiñci sūcikammavikāraṃ karonti, paṭṭamukhe vā pariyante [Pg.252] vā veṇiṃ vā saṅkhalikaṃ vā, evamādi sabbaṃ na vaṭṭati, pakatisūcikammameva vaṭṭati. Gaṇṭhikapaṭṭakañca pāsakapaṭṭañca aṭṭhakoṇampi soḷasakoṇampi karonti, tattha agghiyagayamuggarādīni dassenti, kakkaṭakkhīni ukkiranti, sabbaṃ na vaṭṭati, catukoṇameva vaṭṭati. Koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭanti. Kañjikapiṭṭhakhaliādīsu cīvaraṃ pakkhipituṃ na vaṭṭati. Cīvarakammakāle pana hatthamalasūcimalādīnaṃ dhovanatthaṃ kiliṭṭhakāle ca dhovanatthaṃ vaṭṭati. Gandhaṃ vā lākhaṃ vā telaṃ vā rajane pakkhipituṃ na vaṭṭati.

为了装饰袈裟，用各种线缝制成类似蜈蚣的图案，或加上外来贴片，或做任何其他花式针活，例如在贴片的开头或结尾处缝成辫子状或链条状等，这一切都不如法，只允许普通的针活。有人制作纽扣贴片和扣环贴片，做成八角形或十六角形，在上面展示塔形、钩形、棍棒形等图案，或刻上蟹眼，这一切都不如法，只允许做成四方形。袈裟染色后，如果角线上的结不易辨认，则是如法的。将袈裟浸泡在米汤、面糊或浆糊中是不如法的。但在缝制袈裟时，为了洗掉手垢、针垢等，以及在袈裟弄脏时为了清洗，则是如法的。在染料中加入香料、虫胶或油是不如法的。

Cīvaraṃ rajitvā saṅkhena vā maṇinā vā yena kenaci na ghaṭṭetabbaṃ. Bhūmiyaṃ jāṇukāni nihantvā hatthehi gahetvā doṇiyampi na ghaṃsitabbaṃ. Doṇiyaṃ vā phalake vā ṭhapetvā ante gāhāpetvā hatthehi paharituṃ pana vaṭṭati; tampi muṭṭhinā na kātabbaṃ. Porāṇakattherā pana doṇiyampi na ṭhapesuṃ. Eko gahetvā tiṭṭhati; aparo hatthe katvā hatthena paharati. Cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana ‘‘anujānāmi, bhikkhave, kaṇṇasuttaka’’nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāya. Gaṇṭhikepi sobhākaraṇatthaṃ lekhā vā piḷakā vā na vaṭṭati, nāsetvā paribhuñjitabbaṃ.

染衣后，不应用海螺、宝石或任何东西来刮擦。不应跪在地上，双手拿着袈裟在染槽中摩擦。但是，可将袈裟放在染槽或木板上，让人抓住两端，用手拍打，这是如法的；但也不可用拳头捶打。古代的长老们甚至不将袈裟放在染槽里：一人拿着袈裟站立；另一人则将其放在一只手上，用另一只手拍打。袈裟的角线是不如法的，染色时应剪断。至于所允许的：“比丘们，我允许角线”，是指为了在染色时便于悬挂，而顺着线的方向做成环扣系好。在纽扣上为了美观而制作线条或凸起是不如法的，应去除后才可使用。

Patte vā thālake vā āraggena lekhaṃ karonti, anto vā bahi vā na vaṭṭati. Pattaṃ bhamaṃ āropetvā majjitvā pacanti – ‘‘maṇivaṇṇaṃ karissāmā’’ti, na vaṭṭati; telavaṇṇo pana vaṭṭati. Pattamaṇḍale bhittikammaṃ na vaṭṭati, makaradantakaṃ pana vaṭṭati.

在钵或盘子上用尖锥刻画线条，无论在里面还是外面都不如法。将钵放在车床上磨光后烧制，意图“我们要把它做成宝石色”，这是不如法的；但是做成油色则如法。在钵底座上作壁画不如法，但是做成摩羯鱼(makara)齿纹则如法。

Dhamakaraṇachattakassa upari vā heṭṭhā vā dhamakaraṇakucchiyaṃ vā lekhā na vaṭṭati, chattamukhavaṭṭiyaṃ panassa lekhā vaṭṭati.

在滤水器(dhamakaraṇa)伞盖的上方、下方或滤水器腹部刻画线条，是不如法的；但在其伞盖口缘刻画线条，则是如法的。

Kāyabandhanassa sobhanatthaṃ tahiṃ tahiṃ diguṇaṃ suttaṃ koṭṭenti, kakkaṭacchīni uṭṭhapenti, na vaṭṭati. Ubhosu pana antesu dasāmukhassa thirabhāvāya diguṇaṃ koṭṭetuṃ vaṭṭati. Dasāmukhe pana ghaṭakaṃ vā makaramukhaṃ vā deḍḍubhasīsaṃ vā yaṃkiñci vikārarūpaṃ kātuṃ na vaṭṭati. Tattha tattha acchīni dassetvā mālākammalatākammādīni vā katvā koṭṭitakāyabandhanampi na vaṭṭati. Ujukameva pana macchakaṇṭakaṃ vā khajjuripattakaṃ vā maṭṭhapaṭṭikaṃ vā katvā koṭṭituṃ vaṭṭati. Kāyabandhanassa dasā ekā vaṭṭati, dve tīṇi cattāripi vaṭṭanti; tato [Pg.253] paraṃ na vaṭṭanti. Rajjukakāyabandhanaṃ ekameva vaṭṭati. Pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati. Dasā pana pāmaṅgasaṇṭhānāpi vaṭṭati. Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭati.

为了腰带的美观，在各处编织双股线，或做出蟹眼(kakkaṭacchi)纹，是不如法的。但在腰带两端，为了使流苏的根部牢固而编织双股线，则是如法的。在流苏的根部，制作小罐状、摩羯鱼(makara)嘴状、水蛇头状或任何其他花式，是不如法的。在腰带各处显现象眼纹，或者制作花饰、藤蔓饰等而编织的腰带，也是不如法的。只允许制作成笔直的、或鱼骨纹、或枣椰叶纹、或平滑带状。腰带的流苏，一股是如法的，两股、三股、四股也是如法的；多于此数则不如法。绳索腰带只允许用一根绳索。凿柄(pāmaṅga)状的腰带，一根也是不如法的。但是，流苏做成凿柄状则是如法的。将多股细绳合在一起，再用一根绳索无间隙地缠绕而制成的腰带，不应被称为“多绳腰带”，那是如法的。

Kāyabandhanavidhe aṭṭhamaṅgalādikaṃ yaṃkiñci vikārarūpaṃ na vaṭṭati, paricchedalekhāmattaṃ vaṭṭati. Vidhakassa ubhosu antesu thirakaraṇatthāya ghaṭakaṃ karonti, ayampi vaṭṭati.

在腰带扣(kāyabandhanavidha)上，八吉祥(aṭṭhamaṅgala)等任何花式都是不如法的，只允许有分界线。为了使带扣(vidhaka)的两端牢固而制作小罐状物，这也是如法的。

Añjaniyaṃ itthipurisacatuppadasakuṇarūpaṃ vā mālākamma-latākammamakaradantaka-gomuttakaaḍḍhacandakādibhedaṃ vā vikārarūpaṃ na vaṭṭati. Ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbā. Ujukameva pana caturaṃsā vā aṭṭhaṃsā vā soḷasaṃsā vā añjanī vaṭṭati. Heṭṭhato pissā dve vā tisso vā vaṭṭalekhāyo vaṭṭanti. Gīvāyampissā pidhānakabandhanatthaṃ ekā vaṭṭalekhā vaṭṭati.

眼药盒（añjanī）上，不应有男女、四足兽、鸟类的形象，或花环饰、藤蔓饰、摩伽罗齿纹（makaradantaka）、牛迹纹（gomuttaka）、半月纹等种种花式。若已有，则应磨去或削掉，或以线缠绕使其不被看见，方可使用。只应使用朴直的四角形、八角形或十六角形的眼药盒。其下方，允许有两或三道圆线。其颈部，为系缚盖子，允许有一道圆线。

Añjanisalākāyapi vaṇṇamaṭṭhakammaṃ na vaṭṭati. Añjanitthavikāyampi yaṃkiñci nānāvaṇṇena suttena vaṇṇamaṭṭhakammaṃ na vaṭṭati. Eseva nayo kuñcikākosakepi. Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭati, tathā sipāṭikāyaṃ. Ekavaṇṇasuttena panettha yena kenaci sibbituṃ vaṭṭati.

眼药棒（añjanisalākā）也不应有润饰。眼药袋（añjanitthavikā）也不应用各种颜色的线作任何润饰。钥匙包（kuñcikākosaka）也是同样的规定。钥匙（kuñcikā）不应有润饰，小袋（sipāṭikā）也一样。此处允许用单色的线缝制。

Ārakaṇṭakepi vaṭṭamaṇikaṃ vā aññaṃ vā vaṇṇamaṭṭhaṃ na vaṭṭati. Gīvāyaṃ pana paricchedalekhā vaṭṭati. Pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃkiñci uṭṭhapetuṃ na vaṭṭati. Daṇḍake pana paricchedalekhā vaṭṭati. Nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭati. Uttarāraṇiyaṃ vā adharāraṇiyaṃ vā araṇidhanuke vā uparipellanadaṇḍake vā mālākammādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, pellanadaṇḍakassa pana vemajjhe maṇḍalaṃ hoti, tattha paricchedalekhāmattaṃ vaṭṭati. Sūcisaṇḍāsaṃ karonti, yena sūciṃ ḍaṃsāpetvā ghaṃsanti, tattha makaramukhādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, sūciḍaṃsanatthaṃ pana mukhamattaṃ hoti, taṃ vaṭṭati.

在尖锥（ārakaṇṭaka）上，不应有圆形宝珠或其他润饰。但在其颈部，允许有分界线。在小刀（pipphalika）上，不应装上宝珠、疙瘩或任何突起物。但在其柄上，允许有分界线。指甲剪（nakhacchedana）本就制作为弯曲状，因此是允许的。在上钻木（uttarāraṇi）、下钻木（adharāraṇi）、钻木弓（araṇidhanu）或压棒（pellanadaṇḍaka）上，不应有花环饰等任何润饰。但在压棒的中央有一个圆孔，在那里只允许有分界线。人们制作针钳（sūcisaṇḍāsa），用它夹住针来打磨。在此钳上不应有摩伽罗嘴等任何润饰，但为夹住针而仅有钳口，则是允许的。

Dantakaṭṭhacchedanavāsiyampi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, ujukameva kappiyalohena ubhosu vā passesu caturaṃsaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Kattaradaṇḍepi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, heṭṭhā ekā vā dve vā vaṭṭalekhā upari ahicchattakamakuḷamattañca vaṭṭati.

切齿木的小刀（dantakaṭṭhacchedanavāsī）上，不允许有任何雕饰；只允许用合宜的金属在一侧或两侧绑缚成四角形或八角形。手杖（kattaradaṇḍa）上也不允许有任何雕饰，其下方允许有一或两条圆线，顶端则允许有如蛇伞菌（ahicchattaka）花苞大小的饰钮。

Telabhājanesu [Pg.254] visāṇe vā nāḷiyaṃ vā alābuke vā āmaṇḍasārake vā ṭhapetvā itthirūpaṃ purisarūpañca avasesaṃ sabbampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

油器（telabhājana），无论是兽角、竹筒、葫芦或由蓖麻（āmaṇḍa）果粉所制，除了男女形象之外，其余一切雕饰都允许。

Mañcapīṭhe bhisibimbohane bhūmattharaṇe pādapuñchane caṅkamanabhisiyā sammuñjaniyaṃ kacavarachaḍḍanake rajanadoṇikāya pānīyauḷuṅke pānīyaghaṭe pādakathalikāya phalakapīṭhake valayādhārake daṇḍādhārakepattapidhāne tālavaṇṭe vījaneti – etesu sabbaṃ mālākammādivaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane pana dvārakavāṭavātapānakavāṭādīsu sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

床椅（mañcapīṭha）、褥垫枕头（bhisibimbohana）、地铺（bhūmattharaṇa）、拭脚布（pādapuñchana）、经行处坐垫（caṅkamanabhisī）、扫帚（sammuñjanī）、垃圾筐（kacavarachaḍḍanaka）、染料槽（rajanadoṇikā）、饮水勺（pānīyauḷuṅka）、水瓶（pānīyaghaṭa）、磨脚瓦（pādakathalikā）、木板凳（phalakapīṭhaka）、环形钵架（valayādhāraka）、杖形钵架（daṇḍādhāraka）、钵盖（pattāpidhāna）、多罗叶扇（tālavaṇṭa）、扇（vījana）——在这些物品上，允许有花饰等一切雕饰。至于在住所（senāsana）的门扇、窗扇等处，即使用各种宝物所成，也允许有雕饰。

Senāsane kiñci paṭisedhetabbaṃ natthi, aññatra viruddhasenāsanā. Viruddhasenāsanaṃ nāma aññesaṃ sīmāya rājavallabhehi katasenāsanaṃ vuccati, tasmā ye tādisaṃ senāsanaṃ karonti, te vattabbā – ‘‘mā amhākaṃ sīmāya senāsanaṃ karothā’’ti. Anādiyitvā karontiyeva, punapi vattabbā – ‘‘mā evaṃ akattha, mā amhākaṃ uposathapavāraṇānaṃ antarāyamakattha, mā sāmaggiṃ bhindittha, tumhākaṃ senāsanaṃ katampi kataṭṭhāne na ṭhassatī’’ti. Sace balakkārena karontiyeva, yadā tesaṃ lajjiparisā ussannā hoti, sakkā ca hoti laddhuṃ dhammiko vinicchayo, tadā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ āvāsaṃ harathā’’ti. Sace yāva tatiyaṃ pesite haranti, sādhu; no ce haranti, ṭhapetvā bodhiñca cetiyañca avasesasenāsanāni bhinditabbāni, no ca kho aparibhogaṃ karontehi, paṭipāṭiyā pana chadana-gopānasī-iṭṭhakādīni apanetvā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ dabbasambhāre harathā’’ti. Sace haranti, sādhu; no ce haranti, atha tesu dabbasambhāresu himavassavātātapādīhi pūtibhūtesu vā corehi vā haṭesu agginā vā daḍḍhesu sīmasāmikā bhikkhū anupavajjā, na labbhā codetuṃ ‘‘tumhehi amhākaṃ dabbasambhārā nāsitā’’ti vā ‘‘tumhākaṃ gīvā’’ti vā. Yaṃ pana sīmasāmikehi bhikkhūhi kataṃ, taṃ sukatameva hotīti.

于住处，除相违住处外，无任何应遮止者。所谓相违住处，是指于他人结界内，由王室亲信所造之住处。是故，若有人造如是住处，应告言：“莫于我等结界内建造住处。”彼若不从，依然建造，应再告言：“莫作是事，莫为我等之布萨与自恣作障碍，莫破坏和合。汝等所造住处，即便建成，亦不能立于原处。”彼若仍恃强而造，于彼等中具惭者众，且能得如法裁决之时，则应遣人告彼：“请移走汝等之住处。”若遣使三告后彼等移走，善。若不移走，则除菩提树与塔外，余住处皆应拆毁。然非使其不堪使用，而应次第移除屋顶、椽、砖等，而后遣人告彼：“请取走汝等之建筑材料。”若彼等取走，善。若不取走，其后彼建筑材料或因霜、雨、风、日晒等而腐坏，或为盗贼所夺，或为火所焚，此结界主比丘皆无过失，不可被诘难言：“汝等毁我建筑材料”或“此乃汝等之责”。凡结界主比丘所作者，皆是善作。

Pāḷimuttakavinicchayo niṭṭhito.

圣典外抉择终。

86. Evaṃ bhinnāya pana kuṭikāya dhaniyassa parivitakkañca puna kuṭikaraṇatthāya ussāhañca dassetuṃ ‘‘atha kho āyasmato’’tiādi vuttaṃ. Tattha [Pg.255] dārugahe gaṇakoti rañño dārubhaṇḍāgāre dārugopako. Devagahadārūnīti devena gahitadārūni. Rājapaṭiggahitabhūtāni dārūnīti attho. Nagarapaṭisaṅkhārikānīti nagarassa paṭisaṅkhārūpakaraṇāni. Āpadatthāya nikkhittānīti aggidāhena vā purāṇabhāvena vā paṭirājūparundhanādinā vā gopuraṭṭālakarājantepurahatthisālādīnaṃ vipatti āpadāti vuccati. Tadatthaṃ nikkhittānīti vuttaṃ hoti. Khaṇḍākhaṇḍikaṃ chedāpetvāti attano kuṭiyā pamāṇaṃ sallakkhetvā kiñci agge kiñci majjhe kiñci mūle khaṇḍākhaṇḍaṃ karonto chedāpesi.

86. 然而，当孤邸被拆毁后，为了显示具寿达尼亚的思虑，以及为再次建造孤邸的努力，故说“于是，具寿……”等语。于此，文中的“木材看守”是指国王木材库房的木材守护者。“国王所取之木”是指为国王所取的木材，意思是已为王室所收取的木材。“为修缮城市所用”是指用于修缮城市的材料。“为应急而储备”是指，为了应对因火灾、年久失修或敌国围城等情况，导致城门、瞭望台、王宫内院、象厩等损毁的“危难”（āpadā）而储备的木材。“将其砍成碎块”是指，他估量了自己孤邸的尺寸后，让人将木材在顶部、中间、根部等不同位置，斩成大大小小的块。

87. Vassakāroti tassa brāhmaṇassa nāmaṃ. Magadhamahāmattoti magadharaṭṭhe mahāmatto, mahatiyā issariyamattāya samannāgato, magadharañño vā mahāmatto; mahāamaccoti vuttaṃ hoti. Anusaññāyamānoti tattha tattha gantvā paccavekkhamāno. Bhaṇeti issarānaṃ nīcaṭṭhānikapurisālapanaṃ. Bandhaṃ āṇāpesīti brāhmaṇo pakatiyāpi tasmiṃ issāpakatova. So rañño ‘‘āṇāpehī’’ti vacanaṃ sutvā yasmā ‘‘pakkosāpehī’’ti rañño na vuttaṃ, tasmā ‘‘naṃ hatthesu ca pādesu ca bandhaṃ katvā āṇāpessāmī’’ti bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyoti kathaṃ addasa? So kira attanā lesena dārūnaṃ haṭabhāvaṃ ñatvā ‘‘nissaṃsayaṃ esa dārūnaṃ kāraṇā rājakulato vadhaṃ vā bandhaṃ vā pāpuṇissati, tadā naṃ ahameva mocessāmī’’ti niccakālaṃ tassa pavattiṃ suṇantoyeva vicarati. Tasmā takhaṇaññeva gantvā addasa. Tena vuttaṃ – ‘‘addasa kho āyasmā dhaniyo’’ti. Dārūnaṃ kiccāti dārūnaṃ kāraṇā. Purāhaṃ haññāmīti ahaṃ purā haññāmi; yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti attho.

87. “雨行”（Vassakāra）是那位婆罗门的名字。“摩揭陀大臣”（Magadhamahāmatta）指在摩揭陀国的大臣，拥有极大的权势；或指摩揭陀国王的大臣，即所谓的重臣。“巡视”（anusaññāyamāna）指到处走动查看。“喂”（bhaṇe）是掌权者对地位低下之人的称呼。关于“下令捆绑”（bandhaṃ āṇāpesi）：那位婆罗门原本就对他心怀嫉妒。他听到国王说“去命令他”，但因为国王没有说“去传唤他”，于是他想：“我要让人把他手脚捆绑起来，再带过来”，便下令捆绑。关于“具寿达尼亚见到”（addasa kho āyasmā dhaniyo）：他是如何见到的呢？据说他凭着一些迹象，知道木材被拿走的事，心想：“毫无疑问，此人会因为木材之事而被王室处死或囚禁，到时我一定要解救他。”因此他时时留意着他的动向，所以他立刻前去见到了他。因此经中说：“具寿达尼亚见到”。“因木材之事”（dārūnaṃ kiccā）即因为木材的缘故。“在我被杀之前”（purāhaṃ haññāmi）意思是“在我被杀之前”；其义为：在我还没被杀时，你来。

88. Iṅgha, bhante, sarāpehīti ettha iṅghāti codanatthe nipāto. Paṭhamābhisittoti abhisitto hutvā paṭhamaṃ. Evarūpiṃ vācaṃ bhāsitāti ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti imaṃ evarūpiṃ vācaṃ abhisitto hutvā paṭhamameva yaṃ tvaṃ abhāsi, taṃ sayameva bhāsitvā idāni sarasi, na sarasīti vuttaṃ hoti. Rājāno kira abhisittamattāyeva dhammabheriṃ carāpenti – ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti taṃ sandhāya esa vadati. Tesaṃ mayā sandhāya bhāsitanti [Pg.256] tesaṃ appamattakepi kukkuccāyantānaṃ samitabāhitapāpānaṃ samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaharaṇaṃ sandhāya mayā etaṃ bhāsitaṃ; na tumhādisānanti adhippāyo. Tañca kho araññe apariggahitanti tañca tiṇakaṭṭhodakaṃ yaṃ araññe apariggahitaṃ hoti; etaṃ sandhāya mayā bhāsitanti dīpeti.

88. “尊者，请回忆吧”(Iṅgha, bhante, sarāpehīti)：在此句中，“请”(iṅgha)是表示催促义的不变词。“初次灌顶后”是指受灌顶后第一次。“说了这样的话”是指“已施与沙门、婆罗门，愿他们享用草、木、水”——你初次灌顶后说了这样的话，你自己说了，现在还记得，还是不记得呢？据说国王们刚一灌顶，就会让人敲响法鼓宣告：“已施与沙门、婆罗门，愿他们享用草、木、水。”他是针对此事而说。我说的那些话是针对那些即使对微小之事也感到追悔、已平息并排除罪恶的沙门、婆罗门取用草、木、水而言的，其意是“并非针对像你这样的人”。“而且是在林野中未被拥有的”：这阐明了，我说的，是针对那在林野中未被拥有的草、木、水而言的。

Lomena tvaṃ muttosīti ettha lomamiva lomaṃ, kiṃ pana taṃ? Pabbajjāliṅgaṃ. Kiṃ vuttaṃ hoti? Yathā nāma dhuttā ‘‘maṃsaṃ khādissāmā’’ti mahagghalomaṃ eḷakaṃ gaṇheyyuṃ. Tamenaṃ añño viññupuriso disvā ‘‘imassa eḷakassa maṃsaṃ kahāpaṇamattaṃ agghati. Lomāni pana lomavāre lomavāre aneke kahāpaṇe agghantī’’ti dve alomake eḷake datvā gaṇheyya. Evaṃ so eḷako viññupurisamāgamma lomena mucceyya. Evameva tvaṃ imassa kammassa katattā vadhabandhanāraho. Yasmā pana arahaddhajo sabbhi avajjharūpo, tvañca sāsane pabbajitattā yaṃ pabbajjāliṅgabhūtaṃ arahaddhajaṃ dhāresi. Tasmā tvaṃ iminā pabbajjāliṅgalomena eḷako viya viññupurisamāgamma muttosīti.

“你因毛而得解脱”：在此，“毛”(loma)是譬喻。那么它指什么呢？是出家相(pabbajjāliṅga)。这话是什么意思呢？譬如，有无赖想：‘我们要吃肉’，便抓了一只毛很贵重的绵羊。另一位智者看见了，心想：‘这只绵羊的肉仅值一枚迦诃波那(kahāpaṇa)，但它的毛在每次剪毛时都值许多枚迦诃波那。’于是他用两只无毛的绵羊换取了它。这样，那只绵羊因遇到智者而凭它的毛得解脱。同样地，你因为造了此业，本应遭受杀戮与捆绑。然而，阿罗汉之幢(arahaddhaja)对善人而言是不可杀害的，而你因为在教法中出家，佩戴着作为出家相的阿罗汉之幢。因此，你就像那只绵羊因遇到智者而得解脱一样，凭着这出家相之毛而得解脱。

Manussā ujjhāyantīti rañño parisati bhāsamānassa sammukhā ca parammukhā ca sutvā tattha tattha manussā ujjhāyanti, avajjhāyanti, avajānantā taṃ jhāyanti olokenti lāmakato vā cintentīti attho. Khiyyantīti tassa avaṇṇaṃ kathenti pakāsenti. Vipācentīti vitthārikaṃ karonti, sabbattha pattharanti; ayañca attho saddasatthānusārena veditabbo. Ayaṃ panettha yojanā – ‘‘alajjino ime samaṇā sakyaputtiyā’’tiādīni cintentā ujjhāyanti. ‘‘Natthi imesaṃ sāmañña’’ntiādīni bhaṇantā khiyyanti. ‘‘Apagatā ime sāmaññā’’tiādīni tattha tattha vitthārentā vipācentīti. Etena nayena imesaṃ padānaṃ ito parampi tattha tattha āgatapadānurūpena yojanā veditabbā. Brahmacārinoti seṭṭhacārino. Sāmaññanti samaṇabhāvo. Brahmaññanti seṭṭhabhāvo. Sesaṃ uttānatthameva.

【人们轻蔑】（Manussā ujjhāyantīti）：人们听闻他在国王的集会中说话，无论当面或背后，便在各处轻蔑、鄙视；即轻视地看着他、注视他，或认为他是卑劣者，此为其义。【讥嫌】（Khiyyantīti）：述说、宣扬他的过失。【传播】（Vipācentīti）：令其广传，于各处散布。此义应依声明论了知。此处的文句结合如下：思量着“此等释迦子沙门无耻”等而轻蔑；说着“他们没有沙门性”等而讥嫌；在各处散布“他们已离沙门性”等而传播。依此道理，从此（律）之后，亦应于各处，根据所出现的文句来了知这些词语的结合。梵行者（brahmacārino）即行殊胜行者。沙门性（sāmañña）即沙门的状态。梵性（brahmañña）即殊胜的状态。其余文义显明。

Rañño dārūnītiādimhi ‘‘adinnaṃ ādiyissatī’’ti ayaṃ ujjhāyanattho. Yaṃ panetaṃ adinnaṃ ādiyi, taṃ dassetuṃ ‘‘rañño dārūnī’’ti vuttaṃ. Iti vacanabhede asammuyhantehi attho veditabbo. Purāṇavohāriko [Pg.257] mahāmattoti bhikkhubhāvato purāṇe gihikāle vinicchayavohāre niyuttattā ‘‘vohāriko’’ti saṅkhaṃ gato mahāamacco.

在“国王的木材”等句中，“将拿取未予之物”是讥嫌之义。为显示所拿取的乃是未予之物，故说“国王的木材”。因此，不应在（单复）数的差异上迷惑，应了知其义。昔日法务大臣（Purāṇavohāriko mahāmattoti）是指一位大臣，他在成为比丘之前，于在家时曾被委任处理判决事务，因此被称为“法务官”（vohāriko）。

Atha kho bhagavā taṃ bhikkhuṃ etadavocāti bhagavā sāmaṃyeva lokavohārampi jānāti, atītabuddhānaṃ paññattimpi jānāti – ‘‘pubbepi buddhā ettakena pārājikaṃ paññapenti, ettakena thullaccayaṃ, ettakena dukkaṭa’’nti. Evaṃ santepi sace aññehi lokavohāraviññūhi saddhiṃ asaṃsanditvā pādamattena pārājikaṃ paññapeyya, tenassa siyuṃ vattāro ‘‘sīlasaṃvaro nāma ekabhikkhussapi appameyyo asaṅkhyeyyo mahāpathavī-samudda-ākāsāni viya ativitthiṇṇo, kathañhi nāma bhagavā pādamattakena nāsesī’’ti! Tato tathāgatassa ñāṇabalaṃ ajānantā sikkhāpadaṃ kopeyyuṃ, paññattampi sikkhāpadaṃ yathāṭhāne na tiṭṭheyya. Lokavohāraviññūhi pana saddhiṃ saṃsanditvā paññatte so upavādo na hoti. Aññadatthu evaṃ vattāro honti – ‘‘imehi nāma agārikāpi pādamattena coraṃ hanantipi bandhantipi pabbājentipi. Kasmā bhagavā pabbajitaṃ na nāsessati; yena parasantakaṃ tiṇasalākamattampi na gahetabba’’nti! Tathāgatassa ca ñāṇabalaṃ jānissanti. Paññattampi ca sikkhāpadaṃ akuppaṃ bhavissati, yathāṭhāne ṭhassati. Tasmā lokavohāraviññūhi saddhiṃ saṃsanditvā paññapetukāmo sabbāvantaṃ parisaṃ anuvilokento atha kho bhagavā avidūre nisinnaṃ disvā taṃ bhikkhuṃ etadavoca ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti.

世尊自己了知世间惯例，亦知过去诸佛的制订——“过去诸佛亦以此量制订波罗夷，以此量制订偷兰遮，以此量制订恶作”。即便如此，若不与通晓世间惯例者商议，仅因一足（pāda）的价值就制订波罗夷，则会有人说：“所谓戒律防护，即使对于一位比丘而言，亦是无量无边、不可计数，犹如大地、海洋、虚空般广阔，世尊怎能仅因一足的价值便令其失去比丘资格呢！”如此，由于不了解如来的智力，他们就会破坏学处，所制订的学处亦不能稳固安立。但若与通晓世间惯例者共同商议后制订，则无此等非议。反而会有人称赞道：“那些在家人尚且会因一足的价值而处死、捆绑或驱逐盗贼，世尊怎能不令那出家人失去资格呢？须知，出家人连他人的一根草芥也不应拿取！”并且他们也将了解如来的智力，所制订的学处亦将坚不可摧，稳固安立。是故，世尊欲与通晓世间惯例者共同商议制订学处，环顾整个僧团，见那位比丘坐于不远处，便问：“比丘，摩揭陀国王斯尼耶·频婆娑罗（Seniya Bimbisāra）抓住盗贼后，是因盗取了多少价值而将他处死、捆绑或驱逐呢？”

Tattha māgadhoti magadhānaṃ issaro. Seniyoti senāya sampanno. Bimbisāroti tassa nāmaṃ. Pabbājeti vāti raṭṭhato nikkhāmeti. Sesamettha uttānatthameva. Pañcamāsako pādoti tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo ‘‘pādo’’ti veditabbo. So ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresaṃ rudradāmakādīnaṃ. Tena hi pādena atītabuddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi. Imāneva cattāri pārājikavatthūni[Pg.258]. Imāneva cattāri pārājikāni. Ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento ‘‘yo pana bhikkhu adinnaṃ theyyasaṅkhāta’’ntiādimāha.

其中，“摩揭陀”谓摩揭陀之主。“斯尼耶”谓具足军队。“频婆娑罗”是其名。“驱逐”谓从国中驱离。其余文义自明。“五摩沙迦为一足”者，当时在王舍城，二十摩沙迦为一迦诃波那，故五摩沙迦为一足。依此标准，于一切地方，迦诃波那之四分之一应知为“足”。此当依古代之青迦诃波那，而非其他如卢陀罗达摩迦等。过去诸佛亦依此“足”制定波罗夷，未来诸佛亦将如是制定。实则一切诸佛于波罗夷事或波罗夷罪上皆无差异。唯此四波罗夷事，唯此四波罗夷。于此无有增减。是故，世尊呵责达尼亚后，亦正以“足”制定第二波罗夷，而说：“若有比丘，于不与取，起盗心者……”等。

Evaṃ mūlacchejjavasena daḷhaṃ katvā dutiyapārājike paññatte aparampi anupaññattatthāya rajakabhaṇḍikavatthu udapādi, tassuppattidīpanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti. Tassattho ca anupaññattisambandho ca paṭhamapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo. Yathā ca idha, evaṃ ito paresu sabbasikkhāpadesu. Yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ vajjetvā uparūpari apubbameva vaṇṇayissāma. Yadi hi yaṃ yaṃ vuttanayaṃ, taṃ taṃ punapi vaṇṇayissāma, kadā vaṇṇanāya antaṃ gamissāma! Tasmā yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ sādhukaṃ upasallakkhetvā tattha tattha attho ca yojanā ca veditabbā. Apubbaṃ pana yaṃkiñci anuttānatthaṃ, taṃ sabbaṃ mayameva vaṇṇayissāma.

如此，以断根本之方式坚固地制定第二波罗夷后，又为作补充规定，生起了洗衣工物品事。为阐明其缘起，故说：“世尊如此为比丘们制定学处。”其义理及与补充规定之关联，应依第一波罗夷释义中所说之方法来了知。此处如是，此后所有学处亦然。凡先前已说者，皆将省略，此后仅释义前所未有之内容。若将已说之理趣反复释义，何时方能穷尽此释义！是故，凡先前已说者，皆应善加审察，于各各处了知其义理与文句之结合。至于任何前所未有、其义不显者，则一切皆由吾等亲自释义。

Dhaniyavatthuvaṇṇanā niṭṭhitā.

达尼亚事释义终。

90. Rajakattharaṇaṃ gantvāti rajakatitthaṃ gantvā; tañhi yasmā tattha rajakā vatthāni attharanti, tasmā rajakattharaṇanti vuccati. Rajakabhaṇḍikanti rajakānaṃ bhaṇḍikaṃ; rajakā sāyanhasamaye nagaraṃ pavisantā bahūni vatthāni ekekaṃ bhaṇḍikaṃ bandhanti. Tato ekaṃ bhaṇḍikaṃ tesaṃ pamādena apassantānaṃ avaharitvā thenetvāti attho.

90. “前往洗衣人铺展处(rajakattharaṇaṃ gantvā)”即是前往洗衣人渡口(rajakatittha)；因为洗衣人在彼处铺展衣物，故称“洗衣人铺展处”。“洗衣人的包裹(rajakabhaṇḍika)”即洗衣人的包袱；洗衣人们于傍晚入城时，会将许多衣物捆成一个个包袱。从其中，因他们放逸未见时，拿走一个包袱而偷盗，是此义。

Padabhājanīyavaṇṇanā

句分别释义

92. Gāmo nāmāti evamādi ‘‘gāmā vā araññā vā’’ti ettha vuttassa gāmassa ca araññassa ca pabhedadassanatthaṃ vuttaṃ. Tattha yasmiṃ gāme ekā eva kuṭi, ekaṃ gehaṃ seyyathāpi malayajanapade; ayaṃ ekakuṭiko gāmo nāma. Etena nayena aparepi veditabbā. Amanusso nāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto; yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. Parikkhitto nāma iṭṭhakapākāraṃ ādiṃ katvā antamaso kaṇṭakasākhāhipi parikkhitto. Gonisādiniviṭṭho nāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha [Pg.259] dve tīṇi gharāni katvā niviṭṭho. Satthoti jaṅghasatthasakaṭasatthādīsu yo koci. Imasmiñca sikkhāpade nigamopi nagarampi gāmaggahaṇeneva gahitanti veditabbaṃ.

92. “所谓村庄(gāmo nāma)”等句，是为了开示在“从村庄或从林野(gāmā vā araññā vā)”中所说之村庄与林野的差别。其中，若村庄中仅有一间孤邸(kuṭi)、一栋房屋，犹如在马拉雅(Malaya)地方；此名独孤邸村(ekakuṭika-gāma)。以此理则，其他亦应了知。所谓非人村(amanussa-gāma)，是指完全因无人居住而被夜叉(yakkha)占据；或是指人们因某事离去，但仍想再回来。所谓有围墙的村庄(parikkhitta-gāma)，是指从砖墙开始，乃至以荆棘树枝围绕。所谓牛卧式村(gonisādiniviṭṭha-gāma)，是指不安置街道等，犹如牛群在此处、彼处两三头地卧下，同样地，在此处、彼处建两三栋房屋而安住。所谓商队(sattho)，是指步行商队、车队等中的任何一种。于此学处(sikkhāpada)中，应了知镇(nigama)与城(nagara)亦为“村庄”一词所含摄。

Gāmūpacārotiādi araññaparicchedadassanatthaṃ vuttaṃ. Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa; tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva ‘‘indakhīlo’’ti vuccati. Tena vuttaṃ – ‘‘gāmadvārabāhānaṃ vemajjhe ṭhitassā’’ti. Majjhimassāti thāmamajjhimassa, no pamāṇamajjhimassa, neva appathāmassa, na mahāthāmassa; majjhimathāmassāti vuttaṃ hoti. Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ.

“村庄附近”等语，是为了开示森林之章而说。所谓“立于界桩者”，若村庄如阿努拉德普勒（Anurādhapura）有二界桩，则指立于其阿邦答勒（abbhantara）界桩者；因为依阿毗达摩之理，其外侧的界桩即入于森林之数。若只有一（界桩），则指立于村门门柱中间者。即使在无界桩之处，村门门柱的中间亦被称为“界桩”。故说：“立于村门门柱中间者”。所谓“中等”，是指体力中等，而非身材中等，既非力弱者，亦非力强者；即是说体力中等之人。所谓一投石所及（leḍḍupāta），并非如妇女驱赶乌鸦时笔直举手投掷石块，亦非如在水界（udakukkhepa）中洒水，而是如年轻人为显示其力而伸臂投掷石块，如此投出之石块的落处。至于石块落下后滚动而去之处，则不应计取。

Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. Mahāaṭṭhakathāyaṃ pana ‘‘gharaṃ nāma, gharūpacāro nāma, gāmo nāma, gāmūpacāro nāmā’’ti mātikaṃ ṭhapetvā nibbakosassa udakapātaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro [Pg.260] nāmāti vuttaṃ. Idamettha pamāṇaṃ. Yathā cettha, evaṃ sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati so pamāṇato daṭṭhabbo.

然而，关于“对于未设围墙的村庄……一投石所及(leḍḍupāta)”，在此，（一种说法是：）站在屋檐滴水处的中等力气之人，其簸箕落下之处或杵落下之处，名为“家附近”(gharūpacāra)。《古仑谛义注》(Kurundaṭṭhakathā)中说：“站在那家附近，其一投石所及之处是‘村附近’(gāmūpacāra)。”《大筏注》(Mahāpaccarī)中所说也与此类似。然而，在《大义注》(Mahāaṭṭhakathā)中，则设立了“名为家(ghara)、名为家附近、名为村(gāma)、名为村附近”这四项纲目后说：屋檐滴水处的内部区域，名为“家”。又，女人站在门口倒掉的洗碗水，其落下之处；以及女人站在屋内，依其习惯向外扔出的簸箕或扫帚的落下之处；还有在屋前连接两角，中间设置树枝门，为防止牛等进入而造的围栏——所有这些都名为“家附近”。站在那家附近的中等力气之人，其一投石所及的内部区域，名为“村”。从那（村的边界）起，另一次投石所及的内部区域，名为“村附近”。在此，这（《大义注》的说法）是标准。犹如在此，如是在一切处，凡是后面所说的义注说或长老说，都应被视为标准。

Yañcetaṃ mahāaṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā viruddhamiva dissati. Pāḷiyañhi – ‘‘gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti ettakameva vuttaṃ. Aṭṭhakathāyaṃ pana taṃ leḍḍupātaṃ gāmasaṅkhepaṃ katvā tato paraṃ gāmūpacāro vuttoti? Vuccate – saccameva pāḷiyaṃ vuttaṃ, adhippāyo panettha veditabbo. So ca aṭṭhakathācariyānameva vidito. Tasmā yathā ‘‘gharūpacāre ṭhitassā’’ti ettha gharūpacāralakkhaṇaṃ pāḷiyaṃ avuttampi aṭṭhakathāyaṃ vuttavasena gahitaṃ. Evaṃ sesampi gahetabbaṃ.

《大义注》(mahāaṭṭhakathā)中所说，似乎与巴利(圣典)相违。因为巴利(圣典)中仅说：“于宅院区(gharūpacāra)而住之中等力气者的一投石所及(leḍḍupāta)”，仅此而已。然而在义注(aṭṭhakathā)中，将那一投石所及纳入村庄后，又说在那之外是村庄附近区域，这是为何？答曰：巴利(圣典)所说确实是真理，但此中意趣应被了知，而此意趣唯有诸义注师了知。因此，正如在“于宅院区而住者”一句中，宅院区的相状虽未在巴利(圣典)中宣说，但仍依据义注中所说而被领会。同样，其余也应如是领会。

Tatrāyaṃ nayo – idha gāmo nāma duvidho hoti – parikkhitto ca aparikkhitto ca. Tatra parikkhittassa parikkhepoyeva paricchedo. Tasmā tassa visuṃ paricchedaṃ avatvā ‘‘gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’’ti pāḷiyaṃ vuttaṃ. Aparikkhittassa pana gāmassa gāmaparicchedo vattabbo. Tasmā tassa gāmaparicchedadassanatthaṃ ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti vuttaṃ. Gāmaparicchede ca dassite gāmūpacāralakkhaṇaṃ pubbe vuttanayeneva sakkā ñātunti puna ‘‘tattha ṭhitassa majjhimassa purisassa leḍḍupāto’’ti na vuttaṃ. Yo pana gharūpacāre ṭhitassa leḍḍupātaṃyeva ‘‘gāmūpacāro’’ti vadati, tassa gharūpacāro gāmoti āpajjati. Tato gharaṃ, gharūpacāro, gāmo, gāmūpacāroti esa vibhāgo saṅkarīyati. Asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsu. Tasmā pāḷiñca aṭṭhakathañca saṃsanditvā vuttanayenevettha gāmo ca gāmūpacāro ca veditabbo. Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti.

于此，有此方法：此中，所谓的村庄有两种——有围墙者与无围墙者。其中，对有围墙者而言，其围墙即是边界。是故，未另说其边界，而于圣典中说：“所谓村庄近郊，即于有围墙的村庄，由站在门柱处的中等力气之人一投石所及(leḍḍupāta)之处。”然而，对无围墙的村庄，则应说其村庄边界。是故，为显示其村庄边界，而说：“无围墙村庄的[边界]，是从其宅院附近，由中等力气之人一投石所及之处。”村庄边界既已显示，村庄近郊的特征即可依前述方法而得知，是故未再说：“于彼处，由中等力气之人一投石所及之处。”然而，若有人说，从宅院附近一投石所及之处即是“村庄近郊”，依其[观点]，则宅院附近即成村庄。如此，则“屋、宅院附近、村庄、村庄近郊”此一划分便会混淆。于非时入村等[学处]中，对此应作无混淆的抉择。是故，于此，应结合圣典与义注(aṭṭhakathā)，仅依所说之方法来了知村庄与村庄近郊。又，若有村庄，往昔广大，后因家族毁坏而变小，则应仅从其宅院附近以一投石所及之处来划定边界。然而，其先前的边界，无论是有围墙者或无围墙者，皆不作为标准。

Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañcāti imaṃ yathāvuttalakkhaṇaṃ gāmañca gāmūpacārañca ṭhapetvā imasmiṃ adinnādānasikkhāpade avasesaṃ ‘‘araññaṃ’’ [Pg.261] nāmāti veditabbaṃ. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ. Āraññakasikkhāpade ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) vuttaṃ. Taṃ indakhīlato paṭṭhāya āropitena ācariyadhanunā pañcadhanusatappamāṇanti veditabbaṃ. Evaṃ bhagavatā ‘‘gāmā vā araññā vā’’ti etassa atthaṃ vibhajantena ‘‘gharaṃ, gharūpacāro, gāmo, gāmūpacāro arañña’’nti pāpabhikkhūnaṃ lesokāsanisedhanatthaṃ pañca koṭṭhāsā dassitā. Tasmā ghare vā gharūpacāre vā gāme vā gāmūpacāre vā araññe vā pādagghanakato paṭṭhāya sassāmikaṃ bhaṇḍaṃ avaharantassa pārājikamevāti veditabbaṃ.

所谓“阿兰若”(arañña)，是指除去如前所述特征的村庄及村庄近邻区后，在此不与取学处中，剩余区域即称为“阿兰若”，应如是了知。再者，在阿毗达摩中说：“所谓阿兰若，是指从门槛(indakhīla)出到外面，这一切都是阿兰若。”在阿兰若学处中则说：“所谓阿兰若住处，最后的[范围]是五百弓。”这应当了知为：从门槛开始，用上弦的师弓量度五百弓的距离。如是，世尊在辨析“从村庄或从阿兰若”的含义时，为了杜绝恶比丘寻找借口的机会，开示了五个部分：家、家近邻区、村庄、村庄近邻区、阿兰若。是故，应了知：无论是在家、家近邻区、村庄、村庄近邻区，或是在阿兰若，盗取价值达到一足(pāda)的有主之物，即是波罗夷。

Idāni ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘adinnaṃ nāmā’’tiādimāha. Tattha adinnanti dantaponasikkhāpade attano santakampi appaṭiggahitakaṃ kappiyaṃ ajjhoharaṇīyaṃ vuccati. Idha pana yaṃkiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, tadetaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ. Attano hatthato vā yathāṭhitaṭṭhānato vā na nissaṭṭhanti anissaṭṭhaṃ. Yathāṭhāne ṭhitampi anapekkhatāya na pariccattanti apariccattaṃ. Ārakkhasaṃvidhānena rakkhitattā rakkhitaṃ. Mañjūsādīsu pakkhipitvā gopitattā gopitaṃ. ‘‘Mama ida’’nti taṇhāmamattena mamāyitattā mamāyitaṃ. Tāhi apariccāgarakkhaṇagopanāhi tehi bhaṇḍasāmikehi parehi pariggahitanti parapariggahitaṃ. Etaṃ adinnaṃ nāma.

现在，为开示“以偷盗之心，取不与之物”等[文句]之义，[义注师]说“所谓不与者”等。于此，所谓“不与”，在齿木学处(dantaponasikkhāpada)中，指的是虽为自己所有，但未经授与的、适宜食用的食物。然于此[不与取学处]中，则指任何为他人所执、有主之物。此物，物主未曾以身或以语给予，故为“不与”(adinna)。未从其主之手或其原处放出，故为“未放”(anissaṭṭha)。虽置于原处，但物主未无顾念地舍弃，故为“未弃”(apariccatta)。通过守护的布置而被守护，故为“已护”(rakkhita)。放入箱箧等中而被隐藏，故为“已藏”(gopita)。因“此为我所”之我所爱而被执为我所，故为“我所执”(mamāyita)。因物主——即他人——通过不舍弃、守护、隐藏而拥有它，故为“他所执”(parapariggahitaṃ)。此即名为“不与”。

Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ; avaharaṇacittassetaṃ adhivacanaṃ. ‘‘Saṅkhā, saṅkhāta’’nti atthato ekaṃ; koṭṭhāsassetaṃ adhivacanaṃ, ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ theyyacitto avaharaṇacittoti evamassa padabhājanaṃ vuttanti veditabbaṃ.

于`theyyasaṅkhātaṃ`（名为盗）一词中，`theno`即`coro`（盗贼），盗贼的状态（`bhāvo`）是`theyyaṃ`（盗）；此为`avaharaṇacitta`（盗取之心）的同义词。`saṅkhā`与`saṅkhātaṃ`意义相同，是`koṭṭhāsa`（部分）的同义词，如在“想为戏论之因”（`saññānidānā hi papañcasaṅkhā`）等经文中的用法。既是盗，又是其组成部分，故为`theyyasaṅkhātaṃ`。其义为：名为“盗心”的一个心的部分。此词虽为主格，但有工具格之义，因此应从意义上理解为`theyyasaṅkhātena`（以名为盗之心）。凡以名为盗之心拿取者，因其是有盗心之人，故不执着于文句而只为显示其义，在其词义分析中说：“有盗心者即有盗取之心者”，应如是了知。

Ādiyeyya [Pg.262], hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyya, saṅketaṃ vītināmeyyāti ettha pana paṭhamapadaṃ abhiyogavasena vuttaṃ, dutiyapadaṃ aññesaṃ bhaṇḍaṃ harantassa gacchato vasena, tatiyapadaṃ upanikkhittabhaṇḍavasena, catutthaṃ saviññāṇakavasena, pañcamaṃ thale nikkhittādivasena, chaṭṭhaṃ parikappavasena vā suṅkaghātavasena vā vuttanti veditabbaṃ. Yojanā panettha ekabhaṇḍavasenapi nānābhaṇḍavasenapi hoti. Ekabhaṇḍavasena ca saviññāṇakeneva labbhati, nānābhaṇḍavasena saviññāṇakāviññāṇakamissakena.

于`ādiyeyya`（取）、`hareyya`（运走）、`avahareyya`（拿走）、`iriyāpathaṃ vikopeyya`（改变威仪）、`ṭhānā cāveyya`（使离其处）、`saṅketaṃ vītināmeyya`（越过约定）中，当知：第一句是就强取或诉讼而言；第二句是就拿着他人的物品行走而言；第三句是就寄放的物品而言；第四句是就有情物而言；第五句是就放置于陆地上的物品等而言；第六句是就越过预设的地点或关税站而言。此处的组合，可就单一物品，亦可就多种物品。就单一物品而言，仅适用于有情物；就多种物品而言，则适用于有情物与无情物之混合。

Tattha nānābhaṇḍavasena tāva evaṃ veditabbaṃ – ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa.

其中，就多种物品而言，首先应如是了知：就“取”（`ādiyeyya`）而言，若强占园林，犯恶作罪。使物主产生疑虑，犯偷兰遮罪。物主认为“此将非我所有”而放弃，犯波罗夷罪。

Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa.

就“运走”（`hareyya`）而言：运走他人财物时，以盗心触摸头上的货物，犯恶作罪。使其摇动，犯偷兰遮罪。将其放到肩上，犯波罗夷罪。

Avahareyyāti upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa.

所谓侵占(avaharati)，是指对于寄放的物品，当被要求“把我的物品还我”时，回答说“我没有拿”，犯恶作罪。使物主产生怀疑，犯偷兰遮罪。物主心想“他不会还给我了”而放弃追讨，犯波罗夷罪。

Iriyāpathaṃ vikopeyyāti ‘‘sahabhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

所谓破坏威仪(iriyāpathaṃ vikopeti)，是指心想“我要带走此人所携带的物品”，并使其迈出第一步，犯偷兰遮罪。使其迈出第二步，犯波罗夷罪。

Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

所谓使离其处(ṭhānā cāveti)，是指以盗心触摸陆上之物，犯恶作罪。使其震动，犯偷兰遮罪。使其离开原处，犯波罗夷罪。

Saṅketaṃ vītināmeyyāti parikappitaṭṭhānaṃ paṭhamaṃ pādaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Atha vā paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassāti – ayamettha nānābhaṇḍavasena yojanā.

所谓超越约定(saṅketaṃ vītināmeti)，是指越过预设地点的第一步，犯偷兰遮罪；越过第二步，犯波罗夷罪。或者，越过关税站的第一步，犯偷兰遮罪；越过第二步，犯波罗夷罪。——此乃就不同物品的应用解释。

Ekabhaṇḍavasena [Pg.263] pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ vā vikopeti, ṭhānā vā cāveti, paricchedaṃ vā atikkāmeti – ayamettha ekabhaṇḍavasena yojanā.

再者，就单一物品的应用解释当如是知：即以如前所述的诉讼等方式，或拿取、或运走、或侵占有主之奴仆或畜生，或破坏其威仪，或使其离于其处，或使其越过界限——此即就单一物品的应用解释。

Pañcavīsatiavahārakathā

二十五种盗取论

Apica imāni cha padāni vaṇṇentena pañca pañcake samodhānetvā pañcavīsati avahārā dassetabbā. Evaṃ vaṇṇayatā hi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ hoti. Imasmiñca ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tathā hi sabbaaṭṭhakathāsu yāni tāni pāḷiyaṃ ‘‘pañcahākārehi adinnaṃ ādiyantassa āpatti pārājikassa, parapariggahitañca hotī’’tiādinā nayena avahāraṅgāni vuttāni, tānipi gahetvā katthaci ekaṃ pañcakaṃ dassitaṃ, katthaci ‘‘chahākārehī’’ti āgatehi saddhiṃ dve pañcakāni dassitāni. Etāni ca pañcakāni na honti. Yattha hi ekekena padena avahāro sijjhati, taṃ pañcakaṃ nāma vuccati. Ettha pana sabbehipi padehi ekoyeva avahāro. Yāni ca tattha labbhamānāniyeva pañcakāni dassitāni, tesampi na sabbesaṃ attho pakāsito. Evamimasmiṃ ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tasmā pañca pañcakesamodhānetvā dassiyamānā ime pañcavīsati avahārā sādhukaṃ sallakkhetabbā.

此外，在解释这六个词语时，应当组合五组五法(pañcaka)，以开示二十五种盗取(avahāra)。如此解释，方能善说此不与取波罗夷。于此，诸义注(aṭṭhakathā)皆杂乱、动摇，其抉择难以了知。诚然，于诸义注中，虽引用了圣典中所说的“以五种行相盗取不与取物者，犯波罗夷罪，此物为他所拥有”等法门宣说的盗取支分，但有些地方仅开示一组五法，有些地方则连同“以六种行相”之说开示两组五法。而这些并非五法。所谓五法，是指其中每一词皆能成就一种盗取。于此，则是以所有词语共同成就一种盗取。并且，其中所开示的那些可得的五法，其义也未被完全阐明。如是，于此，诸义注皆杂乱、动摇，其抉择难以了知。是故，应当善察此由组合五组五法所开示的二十五种盗取。

Pañca pañcakāni nāma – nānābhaṇḍapañcakaṃ, ekabhaṇḍapañcakaṃ, sāhatthikapañcakaṃ, pubbapayogapañcakaṃ, theyyāvahārapañcakanti. Tattha nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca ‘‘ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā’’ti imesaṃ padānaṃ vasena labbhanti. Tāni pubbe yojetvā dassitanayeneva veditabbāni. Yaṃ panetaṃ ‘‘saṅketaṃ vītināmeyyā’’ti chaṭṭhaṃ padaṃ, taṃ parikappāvahārassa ca nissaggiyāvahārassa ca sādhāraṇaṃ. Tasmā taṃ tatiyapañcamesu pañcakesu labbhamānapadavasena yojetabbaṃ. Vuttaṃ nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca.

五组五法(pañcaka)是：异物五法(nānābhaṇḍapañcaka)、一物五法(ekabhaṇḍapañcaka)、亲手五法(sāhatthikapañcaka)、前方便五法(pubbapayogapañcaka)、盗取行五法(theyyāvahārapañcaka)。其中，异物五法与一物五法，是依“取、持去、运走、坏其威仪、移其处所”这几个词而得。此等当依前已组合开示之法门而了知。至于“违越约定”(saṅketaṃ vītināmeyyā)这第六个词，则通于计度盗取(parikappāvahāra)与抛弃盗取(nissaggiyāvahāra)。是故，当依于第三及第五组五法中可得之词而应用之。异物五法与一物五法已说。

Katamaṃ sāhatthikapañcakaṃ? Pañca avahārā – sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ [Pg.264] avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassāti, iminā ca saddhiṃ ‘‘saṅketaṃ vītināmeyyā’’ti idaṃ padayojanaṃ labhati. Atthasādhako nāma ‘‘asukaṃ nāma bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle. Ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabbo. Idaṃ sāhatthikapañcakaṃ.

何为亲手五法（sāhatthikapañcaka）？有五种盗取：亲手盗取（sāhatthika）、教令盗取（āṇattiko）、抛物盗取（nissaggiyo）、成事盗取（atthasādhako）、卸责盗取（dhuranikkhepo）。其中，所谓亲手盗取，是指亲手盗取他人的物品。所谓教令盗取，是指命令他人：“去盗取某人的物品”。所谓抛物盗取，是指站在关税站内，将物品抛出关税站外的情况。“（这是）波罗夷罪”，并且“违越约定”（saṅketaṃ vītināmeyyā）这一文句也与此相关联。所谓成事盗取，是指如此命令：“某物何时能得手，便何时盗取”。于此，如果受命者无有障碍地盗取了该物，那么下令者在下令的刹那即犯波罗夷，而盗取者则在盗取之时才犯。此即成事盗取。而卸责盗取，则应通过寄存物品（upanikkhittabhaṇḍa）的情况来理解。此即亲手五法。

Katamaṃ pubbapayogapañcakaṃ? Aparepi pañca avahārā – pubbapayogo, sahapayogo, saṃvidāvahāro, saṅketakammaṃ, nimittakammanti. Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena sahapayogo. Itare pana tayo pāḷiyaṃ (pārā. 118-120) āgatanayeneva veditabbāti. Idaṃ pubbapayogapañcakaṃ.

何为前方便五法（pubbapayogapañcaka）？另有五种盗取：前方便盗取（pubbapayogo）、协同盗取（sahapayogo）、共谋盗取（saṃvidāvahāro）、约定盗取（saṅketakammaṃ）、暗示盗取（nimittakammaṃ）。其中，前方便盗取应通过教令的方式来理解；协同盗取应通过从其位置移开的方式来理解。至于其余三种，则应仅按照巴利圣典中所载的方式来理解。此即前方便五法。

Katamaṃ theyyāvahārapañcakaṃ? Aparepi pañca avahārā – theyyāvahāro, pasayhāvahāro, parikappāvahāro, paṭicchannāvahāro, kusāvahāroti. Te pañcapi ‘‘aññataro bhikkhu saṅghassa cīvare bhājiyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesī’’ti (pārā. 138) etasmiṃ kusasaṅkāmanavatthusmiṃ vaṇṇayissāma. Idaṃ theyyāvahārapañcakaṃ. Evamimāni pañca pañcakāni samodhānetvā ime pañcavīsati avahārā veditabbā.

何为盗心盗取五法（theyyāvahārapañcakaṃ）？另有五种盗取：盗心盗取（theyyāvahāro）、强行盗取（pasayhāvahāro）、计谋盗取（parikappāvahāro）、隐蔽盗取（paṭicchannāvahāro）、抽签盗取（kusāvahāro）。这五种盗取，我们将在“移签取衣事”（kusasaṅkāmanavatthu）中，即“某比丘在僧团分配衣物时，心怀盗念，移动草签（kusa）而取得衣物”一事中加以阐释。此即盗心盗取五法。如此，将这五个五法集合起来，当知共有二十五种盗取。

Imesu ca pana pañcasu pañcakesu kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni. Yāni sandhāya porāṇā āhu –

再者，于此等五种五法中，善巧的持律者对于已发生之事，不应仓促决断，而应观察五处。关于此，古人曾说：

‘‘Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo’’ti.

“事、时、处、价值以及第五之受用；明智者应权衡此五处，而裁断其义。”

Tattha vatthunti bhaṇḍaṃ; avahārakena hi ‘‘mayā idaṃ nāma avahaṭa’’nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ sassāmikaṃ vā assāmikaṃ vāti upaparikkhitabbaṃ. Sassāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle[Pg.265], na pārājikena kāretabbo. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.

于此，所谓“事”(vatthu)即是财物(bhaṇḍa)。纵使盗取者说：“我盗取了某某物”，亦不应即刻判罪，而应先审查该财物为有主物或无主物。即便是有主物，亦应审查物主（对其）有执著或无执著。若于彼等有执著时盗取，则应估定财物价值而判罪。若于无执著时（盗取），则不应判处波罗夷(pārājika)罪。然若物主前来索取财物，则应归还。此乃此处之正行。

Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi; taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tattha ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto; nikkhamitvā ca kāsāvaṃ apassanto ‘‘ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha’’nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā ‘‘assamaṇo dānimhi, vibbhamissāmī’’ti citte uppannepi ‘‘vinayadhare pucchitvā ñassāmī’’ti cintesi.

为阐明此义，有此一事：据说，在跋提耶(Bhātiya)王时代，于大塔供养节时，一位从南方来的比丘，将一件七肘长的浅色袈裟(paṇḍukāsāva)搭在肩上，进入塔院(cetiyaṅgaṇa)。恰于彼时，国王亦为礼敬佛塔而来。当时为王清道，人群极为拥挤。于是，该比丘为人群所挤，未见袈裟从肩上滑落便离去。离去后，不见袈裟，心想：“于此拥挤人群中，谁能得此袈裟？如今它已非我所有。”遂断念而去。其后，另一位比丘行经该处，见彼袈裟，生起盗心而取之。复又追悔，心生此念：“我今已非沙门，我将还俗！”虽生此念，却又思惟：“我应请教持律者，以求了知。”

Tena ca samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā ‘‘atthi dāni ettha okāso’’ti cintetvā āha – ‘‘sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu’’nti. ‘‘Kathāhaṃ, bhante, taṃ dakkhissāmī’’ti? ‘‘Tahiṃ tahiṃ gantvā olokehī’’ti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi – ‘‘katarāya disāya bahū bhikkhū āgacchantī’’ti? ‘‘Dakkhiṇadisāya, bhante’’ti. ‘‘Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi. Ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehī’’ti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi – ‘‘tavedaṃ kāsāva’’nti? ‘‘Āma, bhante’’ti. ‘‘Kuhiṃ te pātita’’nti? So sabbaṃ ācikkhi. Thero pana tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi – ‘‘tayā idaṃ kuhiṃ disvā gahita’’nti? Sopi sabbaṃ ārocesi. Tato naṃ thero āha – ‘‘sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa. Theyyacittena pana gahitattā dukkaṭaṃ āpannosi. Taṃ desetvā anāpattiko hohi. Idañca kāsāvaṃ attano [Pg.266] santakaṃ katvā etasseva bhikkhuno dehī’’ti. So bhikkhu amateneva abhisitto paramassāsappatto ahosīti. Evaṃ vatthu oloketabbaṃ.

尔时，有一位名为小须摩那(Cūḷasumana)的长老，总持一切教法，为律师之上首，住在大寺(Mahāvihāra)。彼比丘前往长老之处，顶礼并请求许可后，询问了自己追悔之事。长老得知他是在人群散去后前来拾取袈裟，心想：“此事尚有机会。”便说道：“你若能带来袈裟的主人比丘，或许能为你找到一个立足点。”“尊者，我如何才能见到他呢？”“你到各处去寻觅。”他寻遍五座大寺，也未能见到。于是长老问他：“众多比丘多从何方而来？”“尊者，从南方而来。”“既然如此，你先量好袈裟的长宽并记录下来，然后依南方寺院的次序去寻访，将那位比丘带来。”他如是而为，见到那位比丘后，便将他带到长老跟前。长老问道：“这是你的袈裟吗？”“是的，尊者。”“你在何处遗失的？”他便尽数说明。长老听闻他已放弃寻找后，便问另一位比丘：“你在何处见到并拾取此物的？”他也尽数说明。于是长老对他说：“你若是用清净心拾取，对你而言便无犯。但因你是以盗心拾取，故已犯下恶作。你当发露彼罪，成为无犯者。并将此袈裟作为己有后，再施予这位比丘。”彼比丘闻言，如被甘露灌顶，获得究竟安慰。此事应如是审察。

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci samagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.

所谓时，即盗取之时。因为同一物品，有时价廉，有时价昂。是故，于何时盗取该物品，即应依其于彼时之价值定罪。应如是观察时。

Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ samagghaṃ hoti, aññattha mahagghaṃ.

所谓处，即盗取之处。因为于何处盗取该物品，即应依其于彼处之价值定罪。诚然，物品于其产地价廉，于他处价昂。

Imassāpi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi. Athañño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha – ‘‘kuto te idaṃ laddha’’nti? ‘‘Antarasamuddato me ānīta’’nti. So taṃ ‘‘netaṃ tava santakaṃ, theyyāya te gahita’’nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu. Tattha bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.

为阐明此义，有此一事：据说在安达拉萨穆达(Antarasamudda)，一位比丘获得一个形状完美的椰子，将其置于车床上加工，制成一个如螺贝钵般悦意的饮水钵，置于彼处后，便前往制多山(Cetiyagiri)。其后，另一位比丘前往安达拉萨穆达，住于彼处寺院时，见到该钵，生起盗心而取之，亦来到制多山。当他在彼处饮粥时，钵主比丘见到该钵，问道：“汝从何处得此钵？”答曰：“我从安达拉萨穆达带来。”于是钵主言：“此非汝物，乃汝所盗取。”遂将他拉至僧团中。于彼处未能裁决，他们便前往大寺(Mahāvihāra)。在大寺命人击鼓，于大塔(Mahācetiya)附近集会，开始审理。持律长老们阐明了盗取之事。

Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti. So evamāha – ‘‘iminā idaṃ thālakaṃ kuhiṃ avahaṭa’’nti? ‘‘Antarasamudde avahaṭa’’nti. ‘‘Tatridaṃ kiṃ agghatī’’ti? ‘‘Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍenti, dāruatthaṃ pana pharatī’’ti. ‘‘Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatī’’ti? ‘‘Māsakaṃ vā ūnamāsakaṃ vā’’ti. ‘‘Atthi pana katthaci sammāsambuddhena māsakena vā ūnamāsakena vā pārājikaṃ paññatta’’nti. Evaṃ vutte ‘‘sādhu! Sādhu! Sukathitaṃ suvinicchita’’nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhamanto taṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi – ‘‘mayi sante bhikkhūnampi bhikkhūnīnampi [Pg.267] gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī’’ti. Evaṃ deso oloketabbo.

在那次集会中，有位名叫阿毗达摩瞿昙(Ābhidhammikagodatta)长老的比丘，精通律藏。他这样问道：“此比丘于何处盗取此碗？”答：“于海中盗取。”“它在那里值多少钱？”“分文不值。在那里，人们劈开椰子，吃了果肉后便将椰壳丢弃，只作柴火之用。”“这位比丘在此处的手工值多少钱？”“一个摩沙迦或不足一个摩沙迦。”“然则，正等觉者可曾于何处制定过，因一摩沙迦或不足一摩沙迦而犯波罗夷？”此言一出，众人齐声称赞：“善哉！善哉！善说！善决断！”当时，巴提耶王(Bhātiyarājā)也正为礼敬佛塔而出城，听到那声音便问道：“这是何声？”在依次听闻事情的全部经过后，他便命人在城中击鼓宣告：“我在时，比丘、比丘尼及在家众的争讼，由阿毗达摩瞿昙长老所作的裁决即为善裁决，不遵其裁决者，我将以王令处置之！”应如是观察处所。

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati; yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.

价值，是指物品的价值。诚然，新物品所具有的价值，其后会减损。譬如，一只新磨拭的钵，值八或十（钱），其后若有裂痕、有孔洞或有损伤，便价值甚微。是故，不应恒常以物品的原始价值来作估量。应如是观察价值。

Paribhogoti bhaṇḍaparibhogo. Paribhogenāpi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ, sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo – ‘‘tayā ayaṃ vāsi kittakena kītā’’ti? ‘‘Pādena, bhante’’ti. ‘‘Kiṃ pana te kiṇitvāva ṭhapitā, udāhu taṃ vaḷañjesī’’ti? Sace vadati ‘‘ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalliṃ vā pattapacanakadāruṃ vā chinnaṃ, ghaṃsitvā vā nisitā’’ti. Athassā porāṇo aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovanamattenāpi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenāpi parimajjitamattenāpi, udakasāṭikāya sakiṃ nivāsanapārupanenāpi paribhogasīsena aṃse vā sīse vā ṭhapanamattenāpi, taṇḍulādīnaṃ papphoṭanenāpi tato ekaṃ vā dve vā apanayanenāpi, antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenāpi, sappitelādīnaṃ bhājanantarapaavattanenāpi, antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenāpi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenāpi aggho bhassati. Tasmā yaṃkiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabbo. Evaṃ paribhogo oloketabbo. Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyyatthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti.

所谓使用，是指物品的使用。因为通过使用，斧头等物品的价值会降低。因此，应当如是详察：若有人盗取他人价值一巴达(pāda)的斧头，应询问斧头的主人：“这把斧头你是用多少钱买的？”“一巴达，尊者。”“那么你是买来就放着，还是已经用过了？”若他回答说：“我曾用它砍过齿木(dantakaṭṭha)、染皮、或烧钵用的柴，或磨过、利过。”那么就应知道此斧头的原价已减损。如同斧头，眼药筒、眼药棒、钥匙，仅以稻草、谷壳或砖粉研磨、洗涤一次，其价值也会减损。锡制钵座仅因刻上摩竭鱼牙纹或擦拭过；水衣(udakasāṭikā)仅因穿或披一次，或仅以使用为由放置在肩上或头上；米等仅因簸扬而取走一、二粒，乃至仅因从中捡起一粒小石子丢弃；酥油等仅因换到别的容器里，乃至仅因从中捞出一只苍蝇或蚂蚁丢弃；糖块仅因想知其甜味而用指甲抠取微量，其价值也会减损。因此，任何价值一巴达的物品，若已由物主使用而减损价值，盗取的比丘不应被判为波罗夷。应当如是看待使用。如是，明智者应权衡此五事而把握其义，并将罪、无罪，或重罪、或轻罪，各置于其相应之处。

Niṭṭhito ‘‘ādiyeyya…pe… saṅketaṃ vītināmeyyā’’ti.

“应取……乃至……违越约定”之文终。

Imesaṃ padānaṃ vinicchayo.

此等文句之抉择。

Idāni [Pg.268] yadidaṃ ‘‘yathārūpe adinnādāne’’tiādīni vibhajantena ‘‘yathārūpaṃ nāmā’’tiādi vuttaṃ. Tattha yathārūpanti yathājātikaṃ. Taṃ pana yasmā pādato paṭṭhāya hoti, tasmā ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti āha. Tattha pādena kahāpaṇassa catutthabhāgaṃ akappiyabhaṇḍameva dasseti. Pādārahena pādagghanakaṃ kappiyabhaṇḍaṃ. Atirekapādena ubhayampi. Ettāvatā sabbākārena dutiyapārājikappahonakavatthu dassitaṃ hoti.

如今，世尊在辨析“于如是事不与取”等句时，说了“所谓‘如是事’”等语。此中，“如是事”即“如其种类”。然而，其物从一巴达(pāda)算起，故说：“一巴达、或值一巴达、或超过一巴达”。此中，以“一巴达”仅表示作为一迦诃波那(kahāpaṇa)四分之一的不适宜物(akappiyabhaṇḍa)；以“值一巴达”表示价值一巴达的适宜物(kappiyabhaṇḍa)；以“超过一巴达”表示二者。至此，已全面地说明了构成第二波罗夷之事。

Pathabyā rājāti sakalapathaviyā rājā dīpacakkavattī asokasadiso, yo vā panaññopi ekadīpe rājā, sīhaḷarājasadiso. Padesarājāti ekadīpassa padesissaro, bimbisāra-pasenadi-ādayo viya. Maṇḍalikā nāma ye dīpapadesepi ekamekaṃ maṇḍalaṃ bhuñjanti. Antarabhogikā nāma dvinnaṃ rājūnaṃ antarā katipayagāmasāmikā. Akkhadassāti dhammavinicchanakā, te dhammasabhāyaṃ nisīditvā aparādhānurūpaṃ corānaṃ hatthapādacchejjādiṃ anusāsanti. Ye pana ṭhānantarappattā amaccā vā rājakumārā vā katāparādhā honti, te rañño ārocenti, garukaṃ ṭhānaṃ sayaṃ na vinicchinanti. Mahāmattāti ṭhānantarappattā mahāamaccā; tepi tattha tattha gāme vā nigame vā nisīditvā rājakiccaṃ karonti. Ye vā panāti aññepi ye rājakulanissitā vā sakissariyanissitā vā hutvā chejjabhejjaṃ anusāsanti, sabbepi te imasmiṃ atthe ‘‘rājāno’’ti dasseti.

大地之王(pathabyā rājā)，是指统治整个大地的君王，如岛转轮王(dīpacakkavattī)阿育王(Asoka)；或如锡兰(Sīhaḷa)国王，是某一岛屿之王。地方之王(padesarājā)，是指一岛屿中一部分的统治者，如频婆娑罗王、波斯匿王等。曼陀罗之主(maṇḍalikā)，是指在岛屿的一部分中，各自统治一个曼陀罗(maṇḍala)的人。中间食邑者(antarabhogikā)，是指位于两位国王之间，拥有数个村庄的主人。裁判官(akkhadassā)，是指司法裁决者。他们坐于法庭，依罪行判处盗贼断手、断足等刑罚。然而，已获官职的大臣或王子若有犯罪，他们会禀告国王，自己不裁决重案。大夫(mahāmattā)，是指已获官职的大臣；他们也会在各村庄或市镇中坐堂，处理王家事务。至于其他人，凡是依靠王族或依靠自身权力而施行砍、劈等刑罚者，在此义中，皆被示为“诸王”。

Haneyyunti potheyyuñceva chindeyyuñca. Pabbājeyyunti nīhareyyuṃ. Corosīti evamādīni ca vatvā paribhāseyyuṃ; tenevāha – ‘‘paribhāso eso’’ti. Purimaṃ upādāyāti methunaṃ dhammaṃ paṭisevitvā pārājikaṃ āpattiṃ āpannaṃ puggalaṃ upādāya. Sesaṃ pubbe vuttanayattā uttānapadatthattā ca pākaṭamevāti.

“应杀”即应击打与截断。“应驱逐”即应逐出。说了“你是贼”等语后加以呵斥；因此说：“此为呵斥”。“依于前者”是依于行淫而犯波罗夷罪的个人。其余的，因前已述且文义明显，故已明了。

93. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ādiyeyyātiādīhi chahi padehi saṅkhepato ādānaṃ dassetvā saṅkhepatoeva ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti ādātabbabhaṇḍaṃ dassitaṃ, taṃ yattha yattha ṭhitaṃ, yathā yathā ādānaṃ gacchati, anāgate [Pg.269] pāpabhikkhūnaṃ lesokāsanirundhanatthaṃ tathā tathā vitthārato dassetuṃ ‘‘bhūmaṭṭhaṃ thalaṭṭha’’ntiādinā nayena mātikaṃ ṭhapetvā ‘‘bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hotī’’tiādinā nayena tassa vibhaṅgaṃ āha.

93. 如是依词序分别已开示的学处后，如今，对于先前已用“应取”(ādiyeyya)等六词简略地开示了拿取，并简略地开示了“一足、或值一足、或多于一足”为应取之物——为了在未来杜绝恶比丘的借口，无论该物置于何处、以何方式被拿取，都要逐一详尽开示，故先以“地上、陆上”等理趣立下纲目，再以“所谓地上物，即是置于地上的物品”等理趣说其分别。

Pañcavīsatiavahārakathā niṭṭhitā.

二十五种盗取的论述终。

Bhūmaṭṭhakathā

地上物论

94. Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā. Nikhātanti bhūmiyaṃ khaṇitvā ṭhapitaṃ. Paṭicchannanti paṃsuiṭṭhakādīhi paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ…pe… gacchati vā, āpatti dukkaṭassāti taṃ evaṃ nikhaṇitvā vā paṭicchādetvā vā ṭhapitattā bhūmiyaṃ ṭhitaṃ bhaṇḍaṃ yo bhikkhu kenacideva upāyena ñatvā ‘‘āharissāmī’’ti theyyacitto hutvā rattibhāge uṭṭhāya gacchati, so bhaṇḍaṭṭhānaṃ appatvāpi sabbakāyavacīvikāresu dukkaṭaṃ āpajjati. Kathaṃ? So hi tassa āharaṇatthāya uṭṭhahanto yaṃ yaṃ aṅgapaccaṅgaṃ phandāpeti, sabbattha dukkaṭameva. Nivāsanapārupanaṃ saṇṭhapeti, hatthavāre hatthavāre dukkaṭaṃ. ‘‘Mahantaṃ nidhānaṃ na sakkā ekena āharituṃ, dutiyaṃ pariyesissāmī’’ti kassaci sahāyassa santikaṃ gantukāmo dvāraṃ vivarati, padavāre ca hatthavāre ca dukkaṭaṃ. Dvārapidahane pana aññasmiṃ vā gamanassa anupakāre anāpatti. Tassa nipannokāsaṃ gantvā ‘‘itthannāmā’’ti pakkosati, tamatthaṃ ārocetvā ‘‘ehi gacchāmā’’ti vadati, vācāya vācāya dukkaṭaṃ. So tassa vacanena uṭṭhahati, tassāpi dukkaṭaṃ. Uṭṭhahitvā tassa santikaṃ gantukāmo nivāsanapārupanaṃ saṇṭhapeti, dvāraṃ vivaritvā tassa samīpaṃ gacchati, hatthavārapadavāresu sabbattha dukkaṭaṃ. So taṃ pucchati ‘‘asuko ca asuko ca kuhiṃ, asukañca asukañca pakkosāhī’’ti, vācāya vācāya dukkaṭaṃ. Sabbe samāgate disvā ‘‘mayā asukasmiṃ nāma ṭhāne evarūpo nidhi upaladdho, gacchāma taṃ gahetvā puññāni ca karissāma, sukhañca jīvissāmā’’ti vadati, vācāya vācāya dukkaṭameva.

94. 此处是关于不明显词语的释义(vaṇṇanā)以及决断的论述。所谓“埋藏”(nikhāta)，是指在地面挖掘后放置的物品。所谓“覆盖”(paṭicchanna)，是指被泥土、砖瓦等覆盖的物品。关于“地上的物品……乃至……移动时，犯恶作(dukkaṭa)罪”：若有比丘，对于如此被埋藏或覆盖而放置在地上的物品，以某种方法得知后，怀着“我要拿走它”的盗心，于夜晚起身前往，则他即使尚未到达物品所在地，其一切身、语行为皆犯恶作罪。如何？因为他为了拿取该物品而起身时，每动一下肢体，皆犯恶作罪。整理衣物时，每一次手的动作，皆犯恶作罪。心想“宝藏(nidhāna)甚大，非一人所能拿走，我当去寻找同伴”，想要去某个同伴那里而打开门时，每一步、每一次手的动作，皆犯恶作罪。但若是关门，或者其他无助于前往的行为，则无罪。他去到同伴躺卧之处，呼唤其名，告知此事而言：“来，我们去吧”，每一句话，皆犯恶作罪。那同伴因他的话而起身，也犯恶作罪。他起身之后，想要去到那比丘那里，整理衣物，打开门，走到那比丘身边，每一次手的动作、每一步，皆犯恶作罪。他问那同伴：“某某与某某在何处？去将某某与某某唤来。”每一句话，皆犯恶作罪。见众人皆已聚集，便说：“我于某处发现如是宝藏，我们去取来，既可作诸福德，亦可安乐生活。”每一句话，皆犯恶作罪。

Evaṃ laddhasahāyo kudālaṃ pariyesati. Sace panassa attano kudālo atthi, ‘‘taṃ āharissāmī’’ti gacchanto ca gaṇhanto ca āharanto ca sabbattha hatthavārapadavāresu dukkaṭaṃ āpajjati. Sace natthi, aññaṃ [Pg.270] bhikkhuṃ vā gahaṭṭhaṃ vā gantvā yācati, yācanto ca sace ‘‘kudālaṃ me dehi, kudālena me attho, kiñci kātabbamatthi, taṃ katvā paccāharissāmī’’ti musā abhaṇanto yācati, vācāya vācāya dukkaṭaṃ. Sace ‘‘mātikā sodhetabbā atthi, vihāre bhūmikammaṃ kātabbaṃ atthī’’ti musāpi bhaṇati, yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyaṃ. Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthi. Sace pana kudālassa daṇḍo natthi, ‘‘daṇḍaṃ karissāmī’’ti vāsiṃ vā pharasuṃ vā niseti, tadatthāya gacchati, gantvā sukkhakaṭṭhaṃ chindati tacchati ākoṭeti, sabbattha hatthavārapadavāresu dukkaṭaṃ. Allarukkhaṃ chindati, pācittiyaṃ. Tato paraṃ sabbapayogesu dukkaṭaṃ. Saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca tattha jātakakaṭṭhalatāchedanatthaṃ vāsipharasuṃ pariyesantānampi dukkaṭaṃ vuttaṃ. Sace pana tesaṃ evaṃ hoti ‘‘vāsipharasukudāle yācantā āsaṅkitā bhavissāma, lohaṃ samuṭṭhāpetvā karomā’’ti. Tato araññaṃ gantvā lohabījatthaṃ pathaviṃ khaṇanti, akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vuttaṃ. Yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccati. Kappiyapathaviṃ khaṇantānaṃ dukkaṭāniyeva. Bījaṃ pana gahetvā tato paraṃ sabbakiriyāsu payoge payoge dukkaṭaṃ.

他这样找到同伴后，便去寻找锄头(kudāla)。如果他自己有锄头，在去拿、取和带回的过程中，手脚的每一个动作，都触犯恶作。如果没有，去向其他比丘或在家人(gahaṭṭha)请求时，若在请求时不说妄语：“请给我锄头，我需要用锄头，有些事要做，做完就归还”，则每说一句话都触犯恶作。如果说妄语：“有水道(mātikā)需要清理，寺院里有地面工作(bhūmikammaṃ)要做”，那么每一句妄语都触犯波逸提(pācittiya)。然而，在《大义注》(Mahāaṭṭhakathā)中说，无论是说实话还是妄语，都只触犯恶作，这应当知道是由于疏忽而写的。因为在不与取(adinnādāna)的前方便中，于犯波逸提之处，实无所谓恶作。如果锄头没有柄，为了“制作锄柄”而磨利斧头(vāsi)或手斧(pharasu)，为此而去，去了之后砍伐、削平、敲打安装干木头，手脚的每一个动作，都触犯恶作。如果砍伐活树，则触犯波逸提。此后的一切方便中，都触犯恶作。然而，在《略疏注》(Saṅkhepaṭṭhakathā)和《大筏注》(Mahāpaccarī)中说，为了砍伐那里生长的树木和藤蔓而去寻找斧头或手斧，也触犯恶作。如果他们这样想：“我们去要斧头、手斧、锄头，恐怕会引人怀疑，不如我们自己开采金属(loha)来制作。”于是他们到森林(arañña)中，为了寻找铁矿石(lohabīja)而挖掘土地。挖掘非净地(akappiyapathavi)时，除了恶作，还触犯波逸提——这是《大筏注》中所说。如此处一般，在一切犯波逸提之处，都不能免除恶作。挖掘净地(kappiyapathavi)时，则只触犯恶作。取得矿石后，此后的一切行为中，每一个方便都触犯恶作。

Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. Musāvāde pācittiyaṃ. Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace pana gacchanto ‘‘imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī’’ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. Kasmā? ‘‘Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā’’ti vuttattā. Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ.

寻找篮子时，手脚的每一次移动，都如前所述犯恶作罪。妄语犯波逸提罪。为了制作篮子而砍伐藤蔓，犯波逸提罪，这一切都应如前所述了知。至于“行走则犯恶作罪”，是指这样寻找了同伴、锄头和篮子后，前往藏宝之处，每走一步都犯恶作罪。如果他行走时想：“得到这个宝藏后，我将用来供养佛陀、佛法或僧伽斋饭”，生起善心，以善心行走就没有罪。为什么呢？因为（律中）说过：“以盗心，第二次……乃至……行走，就犯恶作罪。”如同此处，在一切情况下，若无盗心，则无罪。如果偏离道路，为了去藏宝的地方而开路，砍伐有生命的植物，犯波逸提罪。砍伐枯木，犯恶作罪。

Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti.

此处所谓“生于其上”，是指在久置的瓦罐上生长的东西。至于“木头或藤蔓”，并非仅仅指木头和藤蔓，而是指凡是砍伐任何潮湿或干燥的草、树木、藤蔓等，由于是盗取行为的伴随行为，都只犯恶作罪。

Aṭṭhavidhaṃ [Pg.271] hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ, sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. Tattha ‘‘theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā’’ti idaṃ pubbapayogadukkaṭaṃ nāma. Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. ‘‘Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā’’ti idaṃ sahapayogadukkaṭaṃ nāma. Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. Kasmā? Avahārassa sahapayogattāti. Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. ‘‘Sutvā na vadanti, āpatti dukkaṭassā’’ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. Yaṃ ekādasasu samanubhāsanāsu ‘‘ñattiyā dukkaṭa’’nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. ‘‘Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. Idaṃ pana sahapayogadukkaṭaṃ. Tena vuttaṃ – ‘‘yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī’’ti.

于此处，长老们归纳开示了这八种恶作：前方便恶作、同时方便恶作、不可触恶作、不当行恶作、律恶作、知恶作、白恶作、承诺恶作。其中，“有盗心而寻找第二把锄头或筐篮，或前往其处者，得恶作。”此名为前方便恶作。于此，在恶作之处得恶作，在波逸提之处则得波逸提。“砍伐彼处所生的树木或藤蔓者，得恶作。”此名为同时方便恶作。于此，波逸提之事与恶作之事，皆止于恶作之处。何以故？以其为偷盗之同时方便故。又，凡触碰十种宝、七种谷及一切武器用具等而说为得恶作者，此名为不可触恶作。凡触碰彼处所生的芭蕉、椰子等果实而说为得恶作者，此名为不当行恶作。又，托钵乞食时，有灰尘落入钵中，（比丘）未再行受持其钵或不清洗，便在其中接受食物而说为得恶作者，此名为律恶作。“闻而不说者，得恶作。”此名为知恶作。于十一种随谏中所说“由白而得恶作”者，此名为白恶作。“诸比丘，彼比丘先前之事不明，于承诺时得恶作。”此名为承诺恶作。此即同时方便恶作。是故说：“砍伐任何湿或干的草、树、藤蔓等，以其为同时方便故，仅得恶作。”

Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati.

再者，彼比丘即使在砍伐了生长于那宝藏罐上的草、树、藤等之后，若生起惭愧法，生起防护，则在坦白了缘于砍伐的恶作之后，便得以解脱。若他不放弃其事而继续努力挖掘尘土，则缘于砍伐的恶作便平息，而住立于缘于挖掘的恶作。在此，即使挖掘不适合之地，也因是连带的行为，故只犯恶作。再者，彼比丘若在四面挖掘，即使已到达罐底，若生起惭愧法，则在坦白了缘于挖掘的恶作之后，便得以解脱。

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati[Pg.272], viyūhanadukkaṭaṃ desetvā muccati. Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, ‘‘phandāpeti, āpatti thullaccayassā’’ti vuttathullaccaye patiṭṭhāti.

或清除。再者，若他继续努力清除尘土，于一旁堆积，则缘于挖掘的恶作便平息，而住立于缘于清除的恶作。在各处堆积那尘土时，每一作意皆犯恶作。再者，若在堆积之后放弃其事，生起惭愧法，则在坦白了缘于清除的恶作之后，便得以解脱。或取出。再者，若他继续努力将尘土取出并弃于外面，则缘于清除的恶作便平息，而住立于缘于取出的恶作。再者，用锄、用手或用篮将尘土弃于各处时，每一作意皆犯恶作。再者，若在取出所有尘土、将罐子置于高地之后，生起惭愧法，则在坦白了缘于取出的恶作之后，便得以解脱。再者，若他继续努力触摸罐子，则缘于取出的恶作便平息，而住立于缘于触摸的恶作。再者，即使在触摸之后，若生起惭愧法，则在坦白了缘于触摸的恶作之后，便得以解脱。若他继续努力摇动罐子，则缘于触摸的恶作便平息，而住立于所说的“摇动者，犯偷兰遮”之偷兰遮罪。

Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. Vuttañcetaṃ –

于此，此为恶作与偷兰遮二者之词义：首先，于此，“恶作”是因其“不善地做”，即违背导师所说的义务而做。又或者，是“恶的行为”，即该行为不当，在比丘的行为中不庄严，因此也称为“恶作”。此亦如是说——

‘‘Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.

“所谓‘恶作’者，汝当如实听；罪过、违逆与过失，即是恶作。

‘‘Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;

Dukkaṭanti pavedenti, tenetaṃ iti vuccatī’’ti. (pari. 339);

“人所作之恶，无论显与隐；皆称为‘恶作’，是故如是说。”

Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. ‘‘Samparāye ca duggati’’ (saṃ. ni. 1.49), ‘‘yaṃ hoti kaṭukapphala’’ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. Tasmā vuttaṃ ‘‘thūlattā accayattā ca thullaccaya’’nti. Vuttañcetaṃ –

另一者，则因其“粗重”(thūlattā)与“过失”(accayattā)而为“偷兰遮”。于此，应知有如“来世为恶趣(duggati)”（相应部 1.49）、“有苦果(kaṭukapphala)”（法句经 66；导论 91）等中的合音（saṃyoga）现象。诚然，在应向一人发露的诸过失中，无有与此同样粗重之过失。是故说：“因其粗重与过失，故为偷兰遮。”此亦如是说——

‘‘Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;

Accayo tena samo natthi, tenetaṃ iti vuccatī’’ti. (pari. 339);

“所言‘偷兰遮’，汝当如实听；于一人前发露罪，彼亦纳受其忏悔，此过最为粗重者，是故称之为偷兰遮。”

Phandāpentassa [Pg.273] ca payoge payoge thullaccayaṃ. Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. Ekaṃ khaṇanadukkaṭameva hoti. Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. Purimāpattipaṭippassaddhi ca nāmesā ‘‘ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī’’ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti.

令其摇动者，于每一方便中，犯偷兰遮。即使已令其摇动，若进入惭愧法，发露偷兰遮后即可解脱。于此，从共同方便开始，前前之罪即得平息。然而，未作共同方便而进入惭愧法者，于前方便中所犯的任何恶作与波逸提，皆应发露。并且，在共同方便中，因切断彼处所生之物而犯下的许多恶作，在达到掘土时即平息，只有一个掘土的恶作。掘土时的许多恶作，在达到扒土时即平息；扒土时的许多恶作，在达到运土时即平息；运土时的许多恶作，在达到触摸时即平息；触摸时的许多恶作，在达到令其摇动时即平息。于掘土等事，若生起惭愧法，纵有众多罪，亦仅需发露其一即可解脱——此乃《古仑谛》(Kurundī)义注所说。此所谓“前罪平息”，如“以白平息恶作，以二羯磨语平息偷兰遮”，仅出现于羯磨文中。然于此第二波罗夷中，当以诸义注师之准则为据。

Ṭhānā cāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. Kathaṃ? Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti.

从其处移离，犯波罗夷罪。复次，若有比丘虽摇动之，然不停止其可耻行为，将该罐从其处移离，乃至仅如发丝之细，即实犯波罗夷罪，此为义也。于此，从其处移离当以六种方式得知。云何？捉持罐口朝向自己拉动时，若以近端越过远端原先所触及之处，乃至仅如发丝之细，犯波罗夷罪。如是捉持而向外推动时，若以远端越过近端原先所触及之处，乃至仅如发丝之细，犯波罗夷罪。或向左或向右移开时，若以左端越过右端原先所触及之处，乃至仅如发丝之细，犯波罗夷罪。或以右端越过左端原先所触及之处，乃至仅如发丝之细，犯波罗夷罪。向上举起时，若离地乃至仅如发丝之细，犯波罗夷罪。挖掘后向下沉置时，若以底部越过罐口原先所触及之处，乃至仅如发丝之细，犯波罗夷罪。如是，此乃就立于一处之罐而言。复次，若于罐口系上绳圈，将铁桩或佉陀罗(khadira)木心等木桩打入地中，以铁链系缚于彼而置放，则于一个方向以一条铁链系缚者，可得二处；于二、三、四方以四条铁链系缚者，可得五处。

Tattha [Pg.274] ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. Sesesu thullaccayaṃ veditabbaṃ.

在此，就系于一根木桩的罐子而言，若先拔起木桩或切断铁链，犯偷兰遮。其后，依前述之法，从其位置移动罐子，乃至仅如发丝之微，则犯波罗夷。又或者，若先提起罐子，犯偷兰遮。其后，从其位置移动木桩，乃至仅如发丝之微，或切断铁链，则犯波罗夷。以此方法，就系于二、三、四根木桩的罐子而言，亦于最后一次令其离处时，犯波罗夷。其余诸前方便，当知犯偷兰遮。

Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Ayamettha viseso. Sesaṃ vuttanayameva.

若无木桩，则于铁链末端作成环状，套入长于彼处的树根中。若先提起罐子，之后切断树根而取出铁环，犯波罗夷。又或者，若不断树根，仅来回移动铁环，则不犯。但若不从根部取出，仅以手执取，令其至于空中，则犯波罗夷。此即是此中差别。其余部分，如前已说。

Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, ‘‘mūlāni chinditvā kumbhiṃ gahessāmī’’ti chindantassa payoge payoge dukkaṭaṃ. Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. Gataṭṭhānato uddharati, pārājikaṃ. Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ ‘‘imasmiṃ mūle chinne patissatī’’ti chindati, chinnamatte pārājikaṃ. Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ.

又，有些人为了作标记，在罐顶种植榕树等，其根缠绕罐子而住。若想“我将砍断树根，拿走罐子”而砍，则每一动作皆犯恶作。砍断后，制造了空间，使罐子从其位置移动哪怕仅一发尖之量，即犯波罗夷。正在砍根时，罐子滚落至低处，则尚不犯（波罗夷）。若从其滚落之处拿起，即犯波罗夷。若诸根被砍后，罐子仅靠一根支撑，而他知道“此根被砍时，（罐子）将会落下”而砍，则刚一砍断，即犯波罗夷。又，若（罐子）仅靠一根，如为套索所缚之猪而住，无任何其他附着物，则砍断那一根时，亦即犯波罗夷。若罐顶置有大石，欲以棍撬起而移走，（为此）而砍伐长于罐顶之树，犯恶作。若砍伐其（罐子）附近所生之树而取来，因其非“就地而生之物”（atatthajātaka），砍伐者犯波逸提。

Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Paricchedo cettha pārājikaniyamanatthaṃ vutto. Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva.

关于“自己的容器”（attano bhājanaṃ）：又，若因无法拿起罐子，为了拿取罐中财物，而将自己的容器伸入，以盗心触摸罐内价值五摩沙迦（māsaka）或超过五摩沙迦的物品，犯恶作（dukkaṭa）。此处说此分限（pariccheda），是为了规定波罗夷（pārājika）罪。然而，以盗心触摸价值不足五摩沙迦的物品，也同样犯恶作。

Phandāpetīti [Pg.275] ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati.

在此，关于“使之颤动”（phandāpeti）而言：只要是使之连为一体并放入自己容器的过程，都称为“使之颤动”。此外，即使只是将它从这边移到那边，也还是“使之颤动”，犯偷兰遮罪。然而，当连为一体的状态被切断，在罐中的归于罐中，在器皿中的也归于器皿中时，那时就称为“已入己器”（attano bhājanagataṃ）。如此，即使尚未从罐中取出，但在（自己的）容器中时，即犯波罗夷罪。

Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati.

在此，关于“或者切断拳头”（muṭṭhiṃ vā chindati）而言：譬如钱币从指缝间漏出，不与罐中的钱币相触，如此握拳者，即名为“切断拳头”；他也犯波罗夷罪。

Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ. Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. Veṭhananti sīsaveṭhanapaṭo vuccati. Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ.

关于“线上物”（suttārūḷha）而言：即线上之物；这也是以线串起或以线制成之物的名称。臂钏（pāmaṅga）等有金制、银制、线制的，珍珠串（muttāvali）等也包含于此。关于“缠绕物”（veṭhana）而言：是指头巾。对这些物品，若以盗心触碰，则犯恶作罪。若使之颤动，则犯偷兰遮罪。若抓住臂钏等的一端，在不使其悬空的情况下举起，则犯偷兰遮罪。

Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. Kumbhimukhā mocentassa pārājikaṃ. Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā’’ti vuttaṃ, taṃ pamāṇaṃ. Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. Apica ‘‘attano bhājanagataṃ [Pg.276] vā karoti, muṭṭhiṃ vā chindatī’’ti vacanato petaṃ veditabbaṃ. Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti.

然而，在此，关于“摩擦而取出”(ghaṃsanto nīharati)而言：对放置于满罐之上、与罐口齐平的物品，或一端在罐底、一端在罐口而斜置的物品，摩擦取出者，犯偷兰遮(thullaccaya)罪。当物品脱离罐口时，则犯波罗夷(pārājika)罪。若物品被置于半满或空罐中，其“处所”(ṭhāna)仅为其所接触的空间，而非整个罐子。因此，摩擦取出时，只要使其离开原位一发之量，即犯波罗夷(pārājika)罪。至于从满罐或不满罐中直接向上取出物品，其下端一离开原位，即犯波罗夷(pārājika)罪。将任何价值足以构成波罗夷(pārājika)罪的物品置于罐内，在整个罐内移动它，或拖曳臂钏(pāmaṅga)等取出时，只要未越过罐口，就仅犯偷兰遮(thullaccaya)罪。因为在《略大筏注》(Saṅkhepamahāpaccarī)等中说，整个罐子都是其“处所”(ṭhāna)。但在《大义注》(Mahāaṭṭhakathā)中说：“唯其放置之处是‘处所’(ṭhāna)，而非整个罐子。是故，只要使其离开原位一发之量，即犯波罗夷(pārājika)罪。”此说为准。至于另一种说法，是依不使其悬空而置于衣竿上的衣包之理而说，不应采纳。在《戒律抉择》(Vinayavinicchaya)中说，当(诤议)生起时，当依止于重说，此即是律之常规。此外，亦应根据“或使其入己器(attano bhājanagataṃ)，或切断拳头(muṭṭhiṃ vā chindati)”之文，了知置于罐内之物，整个罐子并非其“处所”(ṭhāna)。

Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – ‘‘mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭhati, rakkhatiyevā’’ti. Taṃ sabbampi yasmā ‘‘attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī’’ti imaṃ nayaṃ bhajati, tasmā sudassitameva. Esa tāva ekābaddhe nayo.

《大义注》(Mahāaṭṭhakathā)中说：饮用酥油等任何物品，若一口喝下足值之物，即犯波罗夷(pārājika)。但在《大筏注》(Mahāpaccarī)等义注中则示此区别：“若不移开嘴而吸饮，若已入喉之物价值不足一波陀，但与口中之物合计则足值，则暂时无犯。然而，当其被咽喉切断时，即犯波罗夷。若以双唇切断而闭上嘴，亦犯波罗夷。若以莲茎、竹管、芦管等吸饮，若仅已入喉之物即值一波陀，即犯波罗夷。若与口中之物合计方足值，则尚未犯波罗夷。当与莲茎等中之物连为一体的状态被破坏，以双唇切断的刹那，即犯波罗夷。若与莲茎等中之物合计方足值，则以手指堵住莲茎等底端的刹那，即犯波罗夷。当价值一波陀之物尚未入喉，而莲茎等与口中尚有价值超过一波陀之物连为一体时，则仍无犯。”这一切都遵循“或使其入己器，或切断所取之份”之理，因此解说得非常清楚。这便是关于连为一体的规则。

Sace pana hatthena vā pattena vā thālakādinā vā kenaci bhājanena gahetvā pivati, yamhi payoge pādagghanakaṃ pūreti, tamhi gate pārājikaṃ. Atha mahagghaṃ hoti, sippikāyapi ekapayogeneva pādagghanakaṃ gahetuṃ sakkā hoti, ekuddhāreyeva pārājikaṃ. Bhājanaṃ pana nimujjāpetvā gaṇhantassa yāva ekābaddhaṃ hoti, tāva rakkhati. Mukhavaṭṭiparicchedena vā uddhārena vā pārājikaṃ. Yadā pana sappiṃ vā telaṃ vā acchaṃ telasadisameva madhuphāṇitaṃ vā kumbhiṃ āviñchetvā attano bhājane paveseti, tadā tesaṃ acchatāya ekābaddhatā natthīti pādagghanake mukhavaṭṭito gaḷitamatte pārājikaṃ.

再者，若以手、钵、盘等任何容器取饮，当取满价值一足之量时，即犯波罗夷。又，若（所盗物）昂贵，用小匙亦能一次取足价值一足之量，则一次取出即犯波罗夷。再者，将容器浸入取用时，只要（液体）尚连为一体，则能防护（不犯罪）。以器口为界切断，或（将容器）取出时，犯波罗夷。再者，若将酥油、油或如油般清澈的蜜、糖浆从罐中倾倒注入己器，此时因其清澈而无一体性，故当价值一足之量从器口流下时，即犯波罗夷。

Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. Yopi theyyacittena [Pg.277] parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ.

再者，煮后存放的蜜或糖浆，会像树胶般粘稠，能拉伸收缩。若生起追悔，尚能作为一体而完整收回。即使它已流出器口进入另一容器，因与外部尚连为一体，故能防护（不犯罪）。但当其从器口被切断时，即犯波罗夷。又，若有比丘以盗心，将某件必能吸收价值一足（之量）的细布衣或皮革片等物，投入他人的酥油或油罐中，此物一离手，即犯波罗夷。

Rittakumbhiyā ‘‘idāni telaṃ ākirissantī’’ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ.

若人知“他们现在要倒油了”，便以盗心将某物放入空罐中。若当油倒入后，该物吸收了价值五摩沙迦（māsaka）的油，则于吸油之时即犯波罗夷——此为《大义注》所说。然而，此说与该《大义注》中关于干池干渠矫直的抉择相违，且此处不见盗取之相，故不应采纳。但在《大筏注》等中说，于取出该物时犯波罗夷，此说为妥。

Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe ‘‘sace ayaṃ jānissati, maṃ palibujjhissatī’’ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. ‘‘‘Kissa mama kumbhiyaṃ telaṃ ākirasī’ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya’’nti kurundiyaṃ vuttaṃ. Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. Theyyacitteneva jajjaraṃ karoti ‘‘savitvā gamissatī’’ti pādagghanake savitvā gate pārājikaṃ. Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma [Pg.278] hoti, na kumbhigatasaṅkhyaṃ labhati. Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. ‘‘Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo’’ti aṭṭhakathāsu vuttaṃ. Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. Yo pana ‘‘vaṭṭitvā gacchissatī’’ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. Aṭṭhakathāsu pana katthaci pārājikantipi likhitaṃ, taṃ pamādalikhitaṃ.

为了保管物品，将其放入他人的空罐中，当罐中被注入油时，他害怕地想：“如果（物主）知道了，会找我麻烦”，于是以盗心取出了已吸取价值一足之油的物品，犯波罗夷。若以清净心取出，当他人要求归还时，应予赔偿。所谓赔偿，是指应归还他人所损失物品的原物或其价值。若不归还，在物主放弃追讨时，犯波罗夷。若他人向另一人的罐中倒入酥油或油，而此人以盗心放入能吸油的物品，如前述方法，犯波罗夷。若知道自己的空罐会被他人倒入酥油或油，以盗心放入物品，如前述方法，在取出时犯波罗夷。若先以清净心放入，后以盗心取出，同样犯波罗夷。若始终以清净心取出，则不构成盗取，亦无责任；但在《大筏注》(Mahāpaccarī)中说，这仅是无犯。在《古仑谛》(Kurundī)中说：“若因生气说：‘为何在我的罐里倒油？’而取出自己的物品丢弃，则不须赔偿。”若以盗心抓住罐口倾斜，意图让油流出，当价值一足的油流出时，犯波罗夷。若以盗心使罐子有裂缝，想：“油会渗漏流走”，当价值一足的油渗漏流走时，犯波罗夷。若以盗心钻孔——向下孔、向上孔或对穿孔，此为易混淆之处，故应善加审察。于此，判定如下：向下孔，是指开口朝下的孔；向上孔，是指开口朝上的孔；对穿孔，是指像舀子那样直穿的孔。其中，对于向下孔，若从外向内钻，当价值一足的油从孔的内端流出时，即便尚未流到罐外，也犯波罗夷。为何？因为油一旦从那里流出，即名为已出罐外，不复计入罐内之数。若从内向外钻，当价值一足的油从外端流出时，犯波罗夷。对于向上孔，无论如何钻，当价值一足的油从外端流出时，犯波罗夷。因为只要油未从外端流出，就仍算在罐内。诸义注中说：“对于对穿孔，应以油从（陶器）壁中流出的方式来确定。”但这相当于从内、外两边开始，在中间停止所钻的孔，如同破坏水池的堤岸。因此，此处合理的解释是：若从内开始钻，应由外端来确定；若从外开始钻，应由内端来确定。若有人以盗心想：“让它滚走”，而移开罐子的底座或支撑的土块，当罐子滚动移走时，犯波罗夷。若知道油会被倒入，而在空罐上制造裂缝或孔洞，事后须按流出的油量赔偿。但在诸义注中，有些地方也记载为犯波罗夷，此乃笔误。

Paripuṇṇāya kumbhiyā upari kathalaṃ vā pāsāṇaṃ vā ‘‘patitvā bhindissati, tato telaṃ paggharissatī’’ti theyyacittena dubbandhaṃ vā karoti, duṭṭhapitaṃ vā ṭhapeti, avassapatanakaṃ tathā karontassa katamatte pārājikaṃ. Rittakumbhiyā upari karoti, taṃ pacchā puṇṇakāle patitvā bhindati, bhaṇḍadeyyaṃ. Īdisesu hi ṭhānesu bhaṇḍassa natthikāle katapayogattā āditova pārājikaṃ na hoti. Bhaṇḍavināsadvārassa pana katattā bhaṇḍadeyyaṃ hoti. Āharāpentesu adadato sāmikānaṃ dhuranikkhepena pārājikaṃ.

于已满之罐上，或置瓦片，或置石头，以盗心（作是念）：“（此物）将落下而破坏（彼罐），其后油将流出”，或作不善缚，或作不善置。如是作者，若（彼物）必然落下，则于作成之时，即成波罗夷。若于空罐之上作（此事），其后于（罐）满之时，（彼物）落下而破坏（彼罐），则应偿还其物。实因此等情形，乃于物品不存在之时已作加行故，从初即不成波罗夷。然因已作毁坏物品之门故，应偿还其物。于（物主）令人取回时，（彼比丘）不予，因物主舍弃其责，而成波罗夷。

Theyyacittena mātikaṃ ujukaṃ karoti ‘‘vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī’’ti; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. Kasmā? Ṭhānā cāvanapayogassa abhāvā. Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati.

以盗心令水渠正直，（作是念）：“（水）或将转向而去，或将使其越堤”；（水）或转向而去，或越堤，于令（水渠）正直之时，即成波罗夷。实因此等加行摄于前方便盗（pubbapayogāvahāra）。于干涸之水渠，已令正直，其后水至，（水）或转向而去，或越堤，应偿还其物。何以故？因无令离处之加行故。其相于舟品（nāvaṭṭha）中将自明显。

Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – ‘‘bhindati vāti muggarena pothetvā bhindati. Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. Jhāpeti vāti dārūni āharitvā jhāpeti. Aparibhogaṃ [Pg.279] vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya’’nti. Tattha purimadvayaṃ na sameti. Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. Tasmā ettha evaṃ vinicchayaṃ vadanti – ‘‘aṭṭhakathāyaṃ kira ‘ṭhānā cāvanassa natthitāya dukkaṭa’nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika’’nti. Pāḷiyaṃ ‘‘dukkaṭa’’nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. Pāḷiyañhi theyyacittapakkhe ‘‘bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī’’ti evameke vadanti.

关于“就地破坏”等，在义注（aṭṭhakathā）中首先说道：“所谓破坏，是用槌击打而破坏。所谓丢弃，是泼水或撒沙使其溢出。所谓烧毁，是拿来木柴烧掉。所谓使其不堪用，是使其不可食或不可饮；若投入粪、尿、毒药、残食或尸体，则犯恶作（dukkaṭa）。”——因没有使之离位，故为恶作，此乃佛陀的境界。虽是恶作，但当物主索要时，须赔偿物品。在此，前两项（破坏与丢弃）不相符，因为它们与使罐子破裂和弄直水渠具有相同的特征。而后两项（烧毁与使其不堪用）即使不使之离位也能做到。因此，对此有判定说：“义注中所说‘因没有使之离位，故为恶作’，是指后两项。的确，即使不移动其位置，仅凭盗心或毁坏的意图，也能烧毁或使其不堪用。但在前两项中，如前述方式破坏或丢弃者，存在使之离位，因此，这样做的人若意图毁坏，则须赔偿物品；若有盗心，则犯波罗夷（pārājika）。”若问：“巴利圣典中说‘恶作’，（此说）岂非不当？”答：“不，因为其义应作别解。”在巴利圣典中，关于盗心方面，有些论师如此说：“所谓破坏，是用（其他液体）掺入水中；所谓丢弃，是在那里呕吐或排尿。”

Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. Tasmā vohāravasena ‘‘bhindati vā chaḍḍeti vā’’ti vuccatīti. Evametesaṃ padānaṃ attho gahetabbo. Nāsetukāmatāpakkhe pana itarathāpi yujjati. Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti.

此中要点是：如同已决事(vinītavatthu)中的烧草者，他只是破坏，并无意使之离位，但因其被破坏，油等物便流出；或者此中之物是凝固的，它仍保持为一整体。他又只是向其中泼洒水、沙等，并无意丢弃，但因泼洒，油被弃置。因此，依世间言说，称为“破坏或丢弃”。这些词语的意义应如是理解。至于有毁坏意图的情况，亦可作别解。如是解说，则巴利(pāḷi)与义注(aṭṭhakathā)前后得以贯通。纵然如此，若不满足于此，亦应亲近诸师，以了知决断。

Bhūmaṭṭhakathā niṭṭhitā.

地中物事义注终。

Thalaṭṭhakathā

地上物事义注

95. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti [Pg.280] veditabbaṃ. Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. Evaṃ sabbadisāsu sallakkhetabbaṃ. Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. Sesaṃ vuttanayamevāti.

95. 所谓“地上物”(thalaṭṭha)，应知是指放置在地面、石板、山岩等任何地方的物品，无论有遮蔽或无遮蔽。若是堆积物，应依瓮内之物，以“令入于器”与“撮取”之法来决断。若是如胶、树脂等连成一体之物，应依熟蜜、糖蜜之法来决断。若是重物，如绑成一捆的铁块、糖块、油罐、蜜罐等，应依瓮中之物，以“从其处移动”之法来决断。对于用锁链捆绑的物品，也应当观察其位置变化。而对于铺开的物品，如罩袍、铺单、衣布等，若笔直地拿起拉动，当远端越过近端所接触之处时，即为波罗夷(pārājika)。应从所有方向观察。若卷起后举起，使其离开地面仅一发尖之量，即为波罗夷。其余如前所说。

Thalaṭṭhakathā niṭṭhitā.

地上物事义注终。

Ākāsaṭṭhakathā

空中物事义注

96. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. Bhikkhu ‘‘sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī’’ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. Tassa bhikkhuno dukkaṭaṃ. Taṃ aphandento hatthena āmasati, dukkaṭameva. Ṭhānā acāvento phandāpeti, thullaccayaṃ. Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ.

96. 对于在虚空中的孔雀(ākāsaṭṭha)，应以六种方式确定其处所界限：前方以喙尖，后方以尾羽尖，两侧以翼尖，下方以足爪尖，上方以头冠尖为界。若比丘想：“我要拿走这只在虚空中有主人的孔雀”，而站于其前方或伸出手，孔雀仅在空中振翅，乘风而止，该比丘得恶作。不使其挣扎而用手触摸，亦得恶作。不使其离开原处而令其挣扎，得偷兰遮。若用手抓住或未抓住，使其尾羽尖越过喙尖所触及之处，或使其喙尖越过尾羽尖所触及之处，则犯波罗夷。同样，使其右翼尖越过左翼尖所触及之处，或使其左翼尖越过右翼尖所触及之处，则犯波罗夷。同样，使其头冠尖越过足爪尖所触及之处，或使其足爪尖越过头冠尖所触及之处，则犯波罗夷。

Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ[Pg.281]. Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti. Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. Dutiye pārājikaṃ.

在空中飞行的孔雀，停落在头等任何肢体上，那里就是它的位置。因此，若它停在手上，即使来回移动，也只是使它挣扎而已。但若用另一只手抓住并使它离开原位，即为波罗夷。若伸出另一只手，孔雀自己飞起停落在那里，无犯。若知道孔雀停在自己身上，怀着盗心走一步，得偷兰遮；第二步，即为波罗夷。

Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ. Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. Sace pana aṭavimukhe uḍḍeti vā gacchati vā ‘‘aṭaviṃ pavesetvā gahessāmī’’ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. Kapiñjarādīsupi ayameva vinicchayo.

立于地上的孔雀，依其双足与尾羽，有三处为立足点。举起它时，只要尚有一处触地，即为偷兰遮。离地仅发丝之量时，即为波罗夷。于笼中的孔雀，连笼举起，即为波罗夷。但若其价值不足一足（pāda），则于一切处皆应依其价值而定。于住处（vatthu）内行走的孔雀，怀盗心以脚将其驱出住处外，越过门之范围（dvārapariccheda）时，即为波罗夷。诚然，如牛栏（vaja）之于栏内之牛，其住处即为此孔雀的处所。又，于住处内以手捉住，使其腾空，亦为波罗夷。于村内行走的孔雀，（将其驱赶）越过村之范围（gāmaparikkhepa），即为波罗夷。但若孔雀自行走出，于村之近郊（gāmūpacāra）或住处之近郊（vatthūpacāra）行走，怀盗心者以木或瓦片惊吓，使其面向森林，而孔雀飞起后，于村内、住处内或屋顶上藏匿，则守护（而不犯波罗夷）。但若孔雀朝森林方向飞去或走去，而（盗者）无“我将使其进入森林后捉取”之预谋时，于其离地发丝之量时，或于第二步时，即为波罗夷。何以故？因为离村之后，其所立之处即是它的处所。于鹧鸪（kapiñjara）等，此即是决判。

Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo.

又，关于衣（sāṭaka）之事。被风力吹起，如铺于地面般在空中飘行，经由米浆加固的衣，迎面而来时，以手捉其一端，于此于彼，不使其处所动摇而中断其行进，得恶作。不使之处所移动而摇动它，因使其飘动，得偷兰遮。使其处所移动，得波罗夷。其处所的范围（ṭhānapariccheda），当知如孔雀般，有六种方式。

Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. Paṭhamaṃ [Pg.282] vā bhūmito uddharati, thullaccayaṃ. Pacchā gahitokāsappadesato cāveti, pārājikaṃ. Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. Veṭhanepi ayameva vinicchayo.

至于未被固定的布，仅抓住一端，另一端便会垂落于地，它便有了手与地两个处所。若首先从所持的虚空处移动它，犯偷兰遮。之后用另一只手或脚从地上拿起，犯波罗夷。或者，若首先从地上拿起，犯偷兰遮；之后从所持的虚空处移动，犯波罗夷。或者，不放开所持之处，径直垂下手，用同一只手拿起已触地的布，犯波罗夷。对于头巾，也是同样的判定。

Hiraññaṃ vā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. Gahitappadesato hatthaṃ apaneti, pārājikaṃ. Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. Patte patitepi eseva nayo. Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. Aggahetvāva yāti, dutiye padavāre pārājikaṃ. Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti.

所谓“银或金被切断”，是指人们佩戴项链等饰物时饰物断裂，或金匠切割金条时金块断落。若有比丘怀盗心，用手接住空中落下的金银，则所接之处即是其处所。从所接之处移开手，犯波罗夷。若落在衣上，用手拿起，犯波罗夷。不拿起而走，第二步时犯波罗夷。若落在钵中，准此亦然。若停落在头、脸或足上，用手拿起，犯波罗夷。不拿起而走，第二步时犯波罗夷。无论落在何处，其落下之处即是其处所，而非全部的肢体或衣钵。

Ākāsaṭṭhakathā niṭṭhitā.

虚空义注终。

Vehāsaṭṭhakathā

空中义注

97. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ.

97. 对于放置在床、凳等高处之物，无论是可触的或不可触的，若以盗心触碰，即犯恶作罪。于此，对放置在床凳上的物品，其决断应依陆地篇中所说之理了知。但此处有此差别：若有以米浆等物浆硬的衣铺在床或凳子上，其衣中间不接触床面，仅接触床脚，则应依彼等床脚来了知其“处”。因为只要使其移动超过脚上所接触的范围，即犯波罗夷罪。若是连同床凳一起拿走，则应依床凳脚所立之处来了知其“处”。

Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhadaṇḍake vā. Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa [Pg.283] ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. Ante gahetvā ākaḍḍhantassāpi eseva nayo. Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. Muttamattameva hi taṃ ‘‘ṭhānā cuta’’nti saṅkhyaṃ gacchati. Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ. Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. Valayassa hi sabbopi cīvaravaṃso ṭhānaṃ. Kasmā? Tattha saṃsaraṇadhammatāya. Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. Cīvararajjuyāpi ayameva vinicchayo.

“在衣竿(cīvaravaṃsa)上”是指在为了放置衣物而绑设的竹竿或木棍(kaṭṭhadaṇḍaka)上。于彼，若衣物折叠后，一端在彼边，叠起部分(bhoga)在此边地搭在竿上，其处所仅为衣物与竿的接触之处，而非整根衣竿。因此，若以盗心抓住此边叠起的部分拉动，使衣物越过彼边原先在竿上安放接触之处，仅拉动一两指宽，即犯波罗夷。抓住末端拉动也是如此。若就在该衣竿上左右移动衣物，当其一端越过另一端原先的位置，移动十或十二指宽时，即犯波罗夷。向上提起，哪怕仅一发之宽，即犯波罗夷。对于用细绳(rajjuka)绑在竿上的衣物，无论其是否接触衣竿，在解绳时犯偷兰遮，绳子解开时犯波罗夷。因为绳子一旦解开，即算作“离处”。对于缠绕在竿上的衣物，在解开时犯偷兰遮，完全解开时犯波罗夷。对于做成环状(valaya)放置的衣物，若切断或解开其环，或解开竿的一端将其取出，犯偷兰遮；在切断、解开或取出之时，即犯波罗夷。若非如此，只是在衣竿上来回移动，则尚可守护（而不犯）。因为对于环状物，整根衣竿都是其处所。为何？因其有在竿上移动的特性。但当用手拿起使之悬空时，即犯波罗夷。对于展开放置的衣物，其处所即是它所安放的接触之处。于彼，对收拢放置的衣物，应依前述方法判断。又，若衣物一端触地而立，则它在衣竿上和地面上，依其安放处所有两个处所。于彼，对一端立于地上而未被系缚的衣物(abaddhasāṭaka)，应依前述方法判断。对于衣绳(cīvararajju)，其判断方法也与此相同。

Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. Pacchā bhittiṃ moceti, pārājikaṃ. Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. Tattha vuttoyeva vinicchayo. Yaṃ [Pg.284] pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo.

再者，对于用钩子挂放的物品，如药罐或药袋，如果放置时未接触墙壁或地面，当（盗者）取下它时，一旦（物品的挂环）离开钩尖，即犯波罗夷罪。如果挂环是绑住的，当（盗者）从其底部托起使之悬空时，即使它没有离开钩尖，也犯波罗夷罪。如果物品靠着墙，先将它从钩尖取下，犯偷兰遮罪；之后使它脱离墙壁，犯波罗夷罪。先使它脱离墙壁，之后再从钩上取下，也是同样。但如果因物品沉重无法取下，（盗者）自己使它靠墙，然后再从钩上取下，那么即使没有再使它脱离墙壁，只要一从钩上取下，即犯波罗夷罪。因为自己制造的“处”不算是“处”。对于触地而立的物品，则有两个“处”，其判断如前所述。若物品被置于网袋中悬挂，那么将物品从网袋中取出，或连同网袋一起从钩上取下，都犯波罗夷罪。于此，也应根据其是否依靠墙壁或地面来了解“处”的差别。

Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. Parato pellentassāpi eseva nayo. Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ. Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ.

“墙钉”(bhittikhīla)是指直直打入墙内的钉子，或是墙上自然长出的凸起物；而“象牙钉”(nāgadanta)则是弯曲地打入的钉子。对于挂在这些钉子上的物品，应依照前述关于钩子的方法来判断。但对于横放在两三个成排的钉子上的矛(kunta)或短枪(bhindivāla)，若抓住其顶端或底端拉动，当它越过与其中任何一个钉子的接触范围时，即犯波罗夷。因为它们的处所(ṭhāna)仅是接触之处，而非所有的钉子或象牙钉。若面向墙壁站立，抓住中间拉动，当其远端越过近端原先的接触范围时，即犯波罗夷。从另一侧推动也是同样的方法。若用手抓住直接向上提起，哪怕使之离地仅一发丝之宽，即犯波罗夷。对于靠墙放置的物品，若贴着墙壁拉动，当其底端越过顶端原先的接触范围，或顶端越过底端原先的接触范围时，即犯波罗夷。若面向墙壁站立并拉动，当其另一端越过这一端原先的接触范围时，即犯波罗夷。若直接向上提起，哪怕使之离地仅一发丝之宽，即犯波罗夷。

Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. Piṇḍiṃ chindati, pārājikaṃ. Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. Yo pana ‘‘chinnamattā patamānā saddaṃ kareyyā’’ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo.

“或系于树上”者，谓于置放并悬挂于棕榈树等树上之物，应依前述钩子等之法作决择。又，摇动彼处所生长的棕榈果串者，犯偷兰遮(thullaccaya)罪。若于某果实，波罗夷(pārājika)之事已成，于其离蒂之时，即犯波罗夷罪。切断果串，犯波罗夷罪。以其尖端置于叶间而放者，则得二处——所置之处与蒂之处；于此，应依前述之法作决择。又，若有人因惧‘刚一斩断，掉落时会发出声响’，而自己先以其尖端置于叶间后方斩断，则于斩断之时，即犯波罗夷罪。诚然，自己所造之处，非为“处”。应以此方法，决择一切树木之花果。

Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. Tattha ṭhapitapattassa pattena phuṭṭhokāso eva [Pg.285] ṭhānaṃ. Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. Sahādhārakena harantassāpi eseva nayoti.

“于钵架上”者，于此，无论是树木钵架、环形钵架、杖形钵架，或任何放置钵之物，乃至篮子，皆算作“钵架”。于彼处，对所置之钵而言，其“处”仅为钵所触及之处。于彼等中，于树木钵架上，有五种“处”之分别。若执取置于彼处之钵的口缘，从四方中任何一方拉动，使一端越过另一端的接触处，即犯波罗夷(pārājika)罪。向上提起仅一发之量，即犯波罗夷罪。于连同钵架一起拿走者，亦是此法。

Vehāsaṭṭhakathā niṭṭhitā.

高处篇义注终。

Udakaṭṭhakathā

水篇义注

98. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. Evaṃ chahākārehi ṭhānaparicchedo hoti.

98. 水置物——因畏惧国王的危险等，将铜、铁器皿等不易被水损坏之物妥善隐藏后，放置在莲池等静水中。其“处”(ṭhāna)仅是其所放置的地点，而非整个水域。若在浅水中行走，每一步即犯恶作。在深水中用手或脚划动，每一次划动即犯恶作。为取罐而潜入或浮出，此理亦然。但若中途看见水蛇或凶猛的鱼而害怕逃走，则无犯。关于触摸等，应依前述地中罐之理来判定。但此有差别：彼处是掘地而拖拉，此处是拨开淤泥。如是，“处”的界定有六种方式。

Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā [Pg.286] veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo.

于青莲等花，若所取之花价值已足，则一经切断，即犯波罗夷。于青莲类，乃至一边茎皮未断，则能守护。于红莲类，若花梗已断，则纵使内部纤维未断，亦不能守护。若是物主已切下放置的青莲等，取走价值已足者，一经移离，即犯波罗夷。若是成束而绑，取走价值已足的一束，一经移离，即犯波罗夷。若是成捆而绑，以六种方式中任何一种将其从原处移动，则依前述地中罐之理，犯波罗夷。对于长梗的青莲等，将其花或梗编结后，放置或捆绑于水面、绳索上，或铺在草上；对此，应以六种方式界定其“处”的移动：纵向以花顶与梗末为限，横向以边缘为限，下方以其所立足处为限，上方以其顶部为限。

Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. Atha pana parikappeti ‘‘ettha gataṃ gahessāmī’’ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. Uppāṭitamatte pārājikaṃ.

若有比丘搅动水，激起波浪，使置于水面上的花束从原处移动，哪怕仅一发之距，即犯波罗夷。但若他计划：“等它漂到那里我再取”，则暂时无犯；但在其漂至之处取走时，则犯波罗夷。对于高出水面的花，整个水域都是其“处”。若将其连根拔起，垂直上提，当花梗末端离开水面一发之距时，即犯波罗夷。若抓住花朵，将其弯向一旁而拔起，则水非其“处”，一经拔起，即犯波罗夷。若将成束的花绑在水中、树上或灌木上，不解开绳结而移动它，犯偷兰遮；绳结一解开，即犯波罗夷。若先解开绳结后取走，此处以六种方式界定其“处”——此二者皆说于《大筏注》(Mahāpaccarī)等。欲将莲花连同莲株一起取走者，应以花梗与叶梗所触及之水来纵向和横向地界定其“处”。若不拔起莲株，仅将花或叶拉向自己，犯偷兰遮；一经拔起，即犯波罗夷。

Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. Sesaṃ uppalādīsu vuttanayameva.

即使未从“处”移动花梗与叶梗，若先拔起莲株，犯偷兰遮。之后从“处”移动了花梗与叶梗，则犯波罗夷。但若取已拔起的莲株上的花，则应估价令其赔偿。对于放置在外的、堆积的、成束的、成捆的花，此理亦同。若拔起价值已足的莲藕或莲根，犯波罗夷。此处应以其在泥中所触及的范围来界定其“处”。拔取它们时，若有乃至最细的根未断，则暂时能守护。莲藕节上长出的叶或花，亦能守护——此乃《大义注》(Mahāaṭṭhakathā)所说。但莲藕节上的刺，犹如年轻人脸上的青春痘，因其不长，故不能守护。其余则如前述青莲等之理。

Macchakacchapānaṃ [Pg.287] sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ.

对于有主的鱼和龟，在池塘等处，整个水域都是其“处”。因此，若在守护之处，用鱼钩、网、笼或手捕捉有主的鱼，所捕之鱼价值已足，则一经将其提出水面，哪怕仅一发之距，即犯波罗夷。若有鱼被捕时四处游窜，或跃入空中，或落在岸上，捕捉在空中或落在岸上的鱼，亦犯波罗夷。捕捉外出觅食的龟，此理亦同。但若将水中的龟移离水，犯波罗夷。

Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. Evarūpā hi tattha katikā. Kacchapepi eseva nayo.

在各个地区，人们依赖公共大池塘的排水口，挖掘一条如小河般的公共水道。然后他们从中引出小水渠，在水渠末端为己所用而挖掘蓄水池。当他们需要用水时，便清理蓄水池、小水渠和水道，然后打开排水口。于是鱼随水流出，顺次进入蓄水池中栖息。在那里，人们不阻止他人在池塘和水道中捕鱼。但在各家自己的小水渠和蓄水池中，他们不允许捕捉进入的鱼，会加以阻止。若有人在池塘、排水口或水道中捕鱼，不应以偷盗论处。但在小水渠或蓄水池中捕捉进入的鱼，则应按所捕之物的价值令其赔偿。若被捕的鱼从那里跃入空中或落在岸上，捕捉这已离水的、在空中或岸上的鱼，则不构成偷盗。为什么？因为他们仅是自己所圈占范围内之物的主人。那里的规约就是如此。对于龟，此理亦同。

Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. Keci pana kutocideva sabbasādhāraṇaṭṭhānato [Pg.288] macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. Kacchapepi eseva nayo.

再者，若鱼被捕捉时从蓄水池爬入小水渠，在那里捕捉它，则构成偷盗。但若从该小水渠爬入大水道，再从大水道爬入池塘，捕捉已爬入的鱼则不构成偷盗。若以饭团引诱鱼从蓄水池进入水渠而捕捉它，则构成偷盗。但若引诱鱼从该水渠进入大水道而捕捉它，则不构成偷盗。又有些人从某公共场所将鱼带来，放入住宅后方的蓄水池中养着，为了做配菜而每日杀二三条。这样的鱼，无论其在水中、空中或岸上，于任何处捕捉，皆构成偷盗。对于龟，此理亦同。

Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. Yo tattha gantvā ‘‘yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī’’ti gaṇhāti, agghavasena kāretabbo. Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva ‘‘punapi āgacchissāmā’’ti sālayā honti, tāva te sassāmikamacchāva. Yadā pana te ‘‘alaṃ amhāka’’nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. Paṃsukūlasaññissa anāpatti. Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti.

再者，在暑季，当河水断流时，水会停留在某些低洼之处。人们为了捕杀鱼类，在那里投入醉果(madanaphala)、毒药等之后离开。鱼吃了那些东西后死去，仰面漂浮在水上。若有比丘到那里，心想：“趁物主还没来，我要拿走这些鱼”而拿走，则应按其价值令其赔偿。若以粪扫想而拿，不构成偷盗。但若物主令其归还，则须赔偿物品。投放鱼毒的人带着容器来，装满后离开，只要他们还存有“我们还会再来”的挂念，那些鱼就仍是有主物。但当他们心想“对我们来说够了”而无挂念地离开时，从那时起，以偷盗心去拿的人，犯恶作(dukkaṭa)。以粪扫想者无犯。如是鱼与龟，当知对所有水生动物的判定也是如此。

Udakaṭṭhakathā niṭṭhitā.

水篇义注终。

Nāvaṭṭhakathā

船篇义注

99. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento ‘‘nāvā nāma yāya taratī’’ti āha. Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi ‘‘nāvā’’tveva veditabbo. Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. Idha pana ekassapi vāhanikā ‘‘nāvā’’ tveva vuccati. Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva [Pg.289] na muttaṃ hoti, tāva dukkaṭaṃ. Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. Sesaṃ vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

99. 关于船财物——首先，在说明船时说：“所谓船，即用以渡越者。”因此，于此，乃至一个染料槽或一束竹子，也当知为“船”。但在划定戒场(sīmā)时，则须是永久性的船，即以挖空或木板结合而成，其最小容量须能载三人者方为适合。然于此，即使只能载一人者，亦称为“船”。所谓“置于船上”者，指任何有情物或无情物；其偷盗之相，当如陆上所述之理而知。于“我欲取船”等中，寻求同伴、前往、触摸、摇动，亦如前述之理。于“解开系缚”，此处，若船在绳索刚一解开时并不会从其位置移动，那么只要其系缚尚未解开，即为恶作。解开后，则为偷兰遮或波罗夷，此点将于后详述。其余如前述之理。此即圣典之释义。

Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva, tasmiṃ muttamatte pārājikaṃ. Tattha yutti pubbe vuttā eva. Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. Tassā pañcahākārehi ṭhānaparicchedo veditabbo.

此为圣典之外的判定：于急流中系住的船，其系缚处即是其“处”，一旦解开即犯波罗夷。其理已如前述。至于失落的船，其所遍及的水域即是其“处”。因此，若将其抬高、或下沉、或向四方移动而越过其所触范围，一旦越过即犯波罗夷。在静水中，未加系缚而自然停泊的船，若将其向前、或向后、或向左右拖动，当其一端越过原先所触的水域，而另一端仍立于水中时，越过的当下即犯波罗夷。向上，从水中移开仅一发之量；或向下，船底越过所触水域的边缘，一旦越过即犯波罗夷。系于岸边、停在静水中的船，则有系缚处与停泊处二“处”。若先解开系缚，犯偷兰遮；之后以六种方式之一将其移离其处，则犯波罗夷。若先移离其处而后解开系缚，其理亦同。被拖上岸而正置的船，其接触地面之处即是其“处”。其“处”之界定当以五种方式了知。

Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo.

至于倒置的船，其船缘接触之处即是其“处”。亦当以五种方式了知其“处”之界定，从任何方向越过其接触处，乃至向上仅一发之量，一旦越过，当知即犯波罗夷。又，被拖上岸置于二木块之上的船，其木块接触之处即是其“处”。因此，于此，对于铺开系于床脚与床头的布，以及置于象牙钩上的标枪，当以上述之理来了知其判定。

Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā

又，对于以绳索系缚的船，在未解开长约六七十寻的系船索的情况下，将其拖拽，

Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya [Pg.290] na phuṭṭhokāsamattameva ṭhānaṃ. Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. Bhaṇḍadeyyaṃ pana hotīti.

使其接触地面，对于连同绳索一起置于陆地上的船，其“处”并不仅仅是船身所接触的地面。而是当知：从绳索末端起，至船体在地面停驻范围的后端为止，此为长度；船与绳索在地面停驻的周界，此为宽度。若将其纵向或横向拖动，只要其一端越过原先所接触的范围，而另一端仍停驻于地面；或将其连同绳索一起从地面抬高一发之量时，即犯波罗夷(pārājika)。又，若有人登上停在渡口的船，心怀偷盗，以桨或橹划动船只，即犯波罗夷。但若他将伞压低，或用脚踩住、用手举起衣袍，做成帆状以捕捉风，而强风吹来将船带走，船实为风所带走，此人(puggala)不构成偷盗。虽有其行为，但非移离其处的行为。但若他中断如此行进的船的自然航向，而将其引向他方，则犯波罗夷。若船自行抵达某村庄渡口，他在不移动其处的情况下，将船卖掉后离开，不构成偷盗，但须赔偿物品。

Nāvaṭṭhakathā niṭṭhitā.

船义注终。

Yānaṭṭhakathā

车乘义注

100. Yānaṭṭhe – yānaṃ tāva dassento ‘‘yānaṃ nāma vayha’’ntiādimāha. Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. Ratho ca sakaṭañca pākaṭameva. Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ.

100. 关于车乘之物——为说明“车乘”，首先说：“所谓车乘，即是‘载具’(vayha)”等。于此，上方覆盖着类似亭阁的顶盖，或用木板遮盖，或完全包裹而制成的，是为“载具”。在两侧安上金、银等所造的檐口，以金翅鸟(garuḷa)翼的样式制作而成的，是为“舆”(sandamānikā)。“车”(ratha)与“货车”(sakaṭa)是显而易见的。在这些车乘中，无论何者，若以盗心移动其中所放置的有情或无情之物（如一堆物品等），则应按照对水上物与陆上物所说之理，了知其为波罗夷。

Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. Thalaṭṭhādīsupi ayaṃ nayo labbhati. Yānaṃ [Pg.291] avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. Sace pana goṇā ‘‘nāyaṃ amhākaṃ sāmiko’’ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. Cakkātikkame pārājikaṃ.

此中则有此差别：用篮子拿取车上的米等货物时，即使篮子未被举起，只要用篮子舀取而破坏了米等物作为一整体的状态，即犯波罗夷。此理亦适用于陆上物等。在“我欲盗车”等情况中，第二次寻找等，如前所述。至于“令离其处”，对于套着两头牛的车辆，两头牛有八只脚，加上两个轮子，共有十个处所。若以盗心坐在车辕上驱赶，当牛蹄抬起时，犯偷兰遮。而当车轮越过其在地面上原来的位置，哪怕仅一发丝之量，即犯波罗夷。但如果牛识知“此非我主”，挣脱车辕，或向后拉，或站立不动，或挣扎，则暂时守护（不犯）。若将牛重新摆正，套上车辕，牢固地系好，用赶牛棒刺击驱赶，则如前所说之理，当牛蹄抬起时，犯偷兰遮；当车轮越过其原处时，犯波罗夷。

Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti. Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo.

若在泥泞的道路上，一个车轮陷在泥中，牛使另一个车轮转动，因一轮静止，故暂时不构成盗取。但若将牛重新摆正驱赶，当静止的车轮越过其接触点，哪怕仅一发丝之量，即为波罗夷。又，套四头牛的车有十八个位置，套八头牛的有三十四个——应以此方法了知已套轭车辆的位置之差别。

Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. Tathā pathaviyaṃ ṭhapitassa. Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito [Pg.292] mutte pārājikaṃ. Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ.

又，一辆未套轭的车，若由一根在车辕处的支撑物和两根在后方的支撑物支撑着，连同两个车轮，则有五个支点。如果车辕处的支撑物下方做成叉状（kappakatā），则有六个支点。若后方没有支撑物，仅由车辕处的支撑物支撑，则有三或四个支点。若以车辕置于木板或木块之上，则有三个支点；置于地上亦然。若拖动或抬起此车，使其前后支点移动，则犯偷兰遮。当车轮越过其原位哪怕仅一发丝之微，即犯波罗夷。若卸下车轮，以两车轴头置于木块之上，则有两个支点。拖动或抬起时，使其越过接触点，即犯波罗夷。若置于地上，由车辕和四个车底支撑块（akkhuddhī）支撑，则有五个支点。若抓住车辕拖动，当支撑块的后端越过其前端时，即犯波罗夷。若抓住支撑块拖动，当前端越过后端时，即犯波罗夷。若从侧面拖动，当支撑块横向越过其原位时，即犯波罗夷。若从中间抬起，离开地面哪怕仅一发丝之微，即犯波罗夷。若没有车底支脚（uddhikhāṇukā），车身底部平整，中间穿孔插入车轴头，则其整个底部都接触地面而立。在此情况下，从四方或上方移动，越过其接触范围，当知犯波罗夷。一个以轮毂置于地上的车轮，只有一个支点，对此有五种判定方式。若以轮辋边缘和轮毂同时触地而立，则有两个支点。若用脚踩踏轮辋的凸起部分使其触地，然后抓住辐条或轮辋抬起时，自己所造成的接触点不成为支点。因此，即使此点不动，只要其余的支点一经移动，即犯波罗夷。

Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. Pacchā pathavito kesaggamattuddhāre pārājikaṃ. Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, ‘‘yānaṃ avaharissāmī’’ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. Sesaṃ nāvāyaṃ vuttasadisanti.

靠墙放置的车轮也有两个支点。在此情况下，首先使其脱离墙壁者，犯偷兰遮；之后若从地面抬起哪怕仅一发丝之高，即犯波罗夷。但若先使其脱离地面，而靠墙的支点未动摇，则准则相同。又，若抓住轮辐向下拉，当其接触墙壁之处的上缘越过下缘时，即犯波罗夷。若路上的车辆，车主因故下车离开道路，另一位比丘迎面走来，见到无人看管，心想“我要偷走这辆车”而上了车，但未及他做出任何努力，牛就拉着车走了，这不构成盗取。其余情况与船的（盗窃案）类似。

Yānaṭṭhakathā niṭṭhitā.

车乘义注终。

Bhāraṭṭhakathā

负荷义注

101. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. So sīsabhārādivasena catudhā dassito. Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. Etthantare ṭhitabhāro sīsabhāro nāma.

101. 此后是负荷义。它以头顶负荷等方式被分为四种。在此，为免对头顶负荷等产生混淆，应当了知头等部位的界限。其中，就头而言，其下限是：前颈的喉结；后颈一些人发际的发旋；以及颈部两侧一些人垂下的头发——这被称为耳鬓（kaṇṇacūḷikā）——的下部。此即其下限，此限以上为头。置于此范围内的负荷，称为头顶负荷。

Ubhosu [Pg.293] passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. Etthantare ṭhitabhāro khandhabhāro nāma.

从两侧耳鬓下端开始向下，从肘部（kappara）开始向上，从后颈发旋及喉结处开始向下，从背部中央的发旋及胸部中央的心窝处开始向上——此为肩部。置于此范围内的负荷，称为肩负荷。

Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma.

从背部中央的发旋与心窝处开始向下，直至脚趾甲尖，此为腰部的界限。在此范围内，遍布全身的负荷，名为腰部负荷。

Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. Etthantare ṭhitabhāro olambako nāma.

从手肘(kappara)开始向下，直至手指甲尖，此为悬垂部的界限。在此范围内的负荷，名为悬垂负荷。

Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu ‘‘idaṃ gahetvā ettha yāhī’’ti sāmikehi anāṇatto sayameva ‘‘mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī’’ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ ‘‘vahatū’’ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo.

如今，关于“头顶负荷”等，有此次第裁决：若有比丘，物主未曾吩咐他“拿着此物去彼处”，而他自己说“请把这个给我，我为你们搬运货物”，然后以盗心用头顶着他们的货物行走，当他触摸该货物时，犯恶作。若未越过前述头部的范围，只是来回移动或摩擦，犯偷兰遮。当他将货物（从头顶）放到肩膀上时，即便物主有“让他运吧”的想法，但因未受吩咐，犯波罗夷。又，即便未将货物放到肩膀上，只要使其从头顶移开一发丝之距，即犯波罗夷。至于双重负荷，一负荷在头顶，一负荷在背上，其裁决应依此二处而知。此开示是仅就纯粹的头顶负荷等情况而作。凡就头顶负荷所说，此裁决亦适用于肩膀负荷等情况。

Hatthe bhāranti ettha pana hatthena gahitattā olambako ‘‘hatthe bhāro’’ti vutto.

此处“手上负荷”者，乃因以手抓持悬垂物，故称“手上负荷”。

So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, ‘‘hatthe bhāro’’ tveva saṅkhyaṃ gacchati. Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti.

此负荷无论是最初从地面拿取，还是以清净心从头顶等处取下，都算作“手上负荷”。若以盗心，看到隐蔽之处而将它放到地面或灌木等处，一旦此物脱手，即犯波罗夷。至于“从地面拿取”，是指若因早餐等缘故，以清净心将那些负荷中的任何一件放到地面，之后又以盗心将它拿起一发丝之距，即犯波罗夷。

Bhāraṭṭhakathā niṭṭhitā.

负荷义注终。

Ārāmaṭṭhakathā

园林义注

102. Ārāmaṭṭhepi [Pg.294] – ārāmaṃ tāva dassento ‘‘ārāmo nāma pupphārāmo phalārāmo’’ti āha. Tesu vassikādīnaṃ pupphanako pupphārāmo. Ambaphalādīnaṃ phalanako phalārāmo. Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva.

102. 于园林中之物亦然——首先，为示园林，（世尊）说：“所谓园林，即花园与果园。”于此二者中，素馨花等开花之处为花园，芒果等结果之处为果园。于园林中，对置于四处之物的裁决，与对地上物等所说之法相同。

Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Kandopi mūleneva saṅgahito. Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. Tattha vinicchayo bhise vuttanayeneva veditabbo. Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva.

于彼处所生之物，所谓“根”，是指香根草（usīra）、黑香草（hirivera）等任何根；无论是自己拔取，还是拿取已被拔取的，若所取之根的价值达到标准，即犯波罗夷。球茎也包含在根中。于拔取时，于此，即使只有极少部分没有切断，也仅为偷兰遮。于此的裁决，应依莲藕（bhisa）所说之法来理解。所谓“树皮”，是指任何可用于医药或染色的树皮；无论是自己剥取，还是拿取已被剥取的，依根所说之法，犯波罗夷。所谓“花”，是指素馨（vassikā）、茉莉（mallikā）等任何花；无论是自己采摘，还是拿取已被采摘的，依青莲与红莲（uppalapaduma）所说之法，犯波罗夷。因为花的茎或连接处若未被切断，则仍受守护。然而，某些花茎的内部（vaṇṭabbhantara）有针状物，其不受守护。所谓“果实”，是指芒果、棕榈果等任何果实；从树上拿取它的裁决，已在关于悬挂于树上之物的论述中说明。若已取下放置，则就包含在地上物等之中了。

Ārāmaṃ abhiyuñjatīti parasantakaṃ ‘‘mama santako aya’’nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. Sāmikassa vimatiṃ uppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. Kathaṃ? Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – ‘‘sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho’’ti. Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati.

“索取园林”，是指对他人之物，谎称“此乃我所有”而提出索取，因其为不与取的加行，故得恶作。“使园主生起疑惑”，是指或因善于裁决，或因依仗有势力者等，而令园主生起怀疑。如何？园主见他如此致力于裁决，便思惟：“我能否使此园林为我所有？或不能耶？”如是，他的疑惑生起，乃为彼人所引生，是故得偷兰遮。

Dhuraṃ nikkhipatīti yadā pana sāmiko ‘‘ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā’’ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva ‘‘imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve [Pg.295] naṃ ṭhapetvā dassāmī’’ti dātabbabhāve saussāho hoti, rakkhati tāva. Athāpi abhiyuñjako ‘‘acchinditvā na dāni naṃ imassa dassāmī’’ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, ‘‘lajjiparisaṃ tāva labhāmi, pacchā jānissāmī’’ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. Yadā pana sopi ‘‘na dassāmī’’ti, sāmikopi ‘‘na lacchāmī’’ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo.

“放弃责任”，是指当园主想：“此人顽固、粗暴，甚至可能对我的生命与梵行造成障碍，我不要这园林了”而放弃责任，且索取者自己也已放弃（通过合法途径索取的）责任时，索取者得波罗夷。然而，纵使园主已放弃责任，但索取者尚未放弃，心想：“我要好好折磨此人，显示我的威力，令他听命于我后，再还给他”，若他仍有心归还，则（所有权）暂时受到保护。又，若索取者想：“夺取后，我如今不还给他了”而放弃责任，但园主尚未放弃责任，仍在寻求支持、等待时机，心想：“我暂时未得到具惭僧众（的支持），之后再看”，仍有心要取回，则（所有权）仍受到保护。当他（索取者）想：“我不还了”，园主也想：“我得不到了”——如是二者皆放弃责任时，彼时索取者得波罗夷。再者，若在提出索取、进行裁决，于裁决尚未终(aniṭṭhita)、园主亦未放弃责任时，（索取者）明知自己非所有主，却从彼处取任何花或果，则应令其按物品价值赔偿。

Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. Anikkhittadhuro hi aparājitova hoti. Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti.

依法行事者，谓于比丘僧团或王室中进行裁决。战胜主人者，谓贿赂裁决者、引来伪证人，而战胜园林之主人。犯波罗夷罪者，不仅彼人，所有故意为他达成目的而作虚假裁决者、作伪证者，皆犯波罗夷罪。于此，应知主人的失败，是由于放弃责任。未放弃责任者，实为未败。依法行事而失败者，若裁决乃依于法、律、导师之教诫而行，自己却遭受失败，即便如此，亦因以妄语恼害诸主人故，犯偷兰遮罪。

Ārāmaṭṭhakathā niṭṭhitā.

园林义注终。

Vihāraṭṭhakathā

僧舍义注

103. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. Acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti. Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti [Pg.296] te dhuraṃ nikkhipāpetuṃ. Tasmā tattha ārāme vuttanayena vinicchayo veditabboti.

103. 于僧舍事中，以四处所放置，亦如前述。于此，若对比丘们所有、为四方僧团而施的僧舍、别房或住所，无论大小，提起诉讼，其诉讼不成立。亦不能强行夺取。为何？因全体（比丘）未放弃责任故。于此，并非所有四方比丘皆放弃责任。但若诉讼属于长部诵者(Dīghabhāṇakā)等派别的团体或个人的财物而夺取，则能使他们放弃责任。是故，于彼处，应知其裁决如园林中所说。

Vihāraṭṭhakathā niṭṭhitā.

僧舍义注终。

Khettaṭṭhakathā

田地义注

104. Khettaṭṭhepi – khettaṃ tāva dassento ‘‘khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī’’ti āha. Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati.

104. 就田地中的财物而言——在解释田地时，他说：“所谓田地，是生长前谷（pubbaṇṇaṃ）或后谷（aparaṇṇaṃ）之处。”其中，前谷是稻米等七种谷物；后谷是绿豆、黑豆等；甘蔗田等也包含于此。此中，以四处所放置之物，亦如前说。至于其中生长之物，若有人摘取稻穗等，或用手一一折断，或用镰刀收割，或将多株一起拔起而取，于其所取之谷粒、谷穗、一把之量，或绿豆、黑豆等果实，当价值具足时，就在其脱离根茎的刹那，即犯波罗夷罪。然若有未断之茎（daṇḍako）、纤维（vāko）或皮（taco），即便些微，亦能守护。

Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Sace parikappeti ‘‘idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī’’ti rakkhati tāva. Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. Abhiyogo panettha vuttanayo eva.

稻秆的叶鞘即使很长，只要稻穗的茎秆没有从叶鞘中脱出，就能守护。即使茎秆的末端从叶鞘中露出如发丝之微，也应按物品价值论处。若用镰刀收割，所取之物已在禾束中，即使底部已被切断，但若穗头仍缠结在一起，则暂时能守护。但解开之后，即使只拿起如发丝之微，若价值具足，即犯波罗夷罪。若是物主已收割放置之物，无论带壳或不带壳，取走而价值具足，当其被拿起时，即犯波罗夷罪。若他意图：“我将碾压、簸扬，只取其精华”，则暂时能守护。在碾压、簸扬中，即使移动其位置，也无波罗夷罪；之后，在装入容器的刹那，若价值具足，即犯波罗夷罪。此中的适用情形，如前所述。

Khīlasaṅkamanādīsu pathavī nāma anagghā. Tasmā sace ekeneva khīlena ito kesaggamattampi pathavippadesaṃ sāmikānaṃ passantānaṃ vā apassantānaṃ vā attano santakaṃ karoti, tasmiṃ khīle nāmaṃ chinditvā vā acchinditvā vā saṅkāmitamatte tassa ca, ye cassa ekacchandā, sabbesaṃ pārājikaṃ. Sace pana [Pg.297] dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. Tañca kho sāmikānaṃ dhuranikkhepena. Evaṃ sabbattha.

在移动界桩等情况中，土地是无价的。因此，若有人仅移动一根桩，便将哪怕如发丝之微的一片土地据为己有，无论物主看见与否，那么，无论是否抹去桩上的名字，就在移动那根桩的刹那，他以及所有与他同谋者，都犯波罗夷。但若须用两根桩才能占据，移动第一根桩时犯偷兰遮；移动第二根时犯波罗夷。若须用三根桩，移动第一根时犯恶作，第二根时犯偷兰遮，第三根时犯波罗夷。同样，即使有很多桩，除了最后两根，移动前面的桩都犯恶作；对最后两根，移动其中一根犯偷兰遮，另一根犯波罗夷，当如是了知。而此波罗夷罪，在于物主放弃追索。一切处皆然。

Rajjuṃ vāti ‘‘mama santakaṃ ida’’nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. ‘‘Idāni dvīhi payogehi attano santakaṃ karissāmī’’ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ.

或绳——为宣示“这是我的”而拉开绳子或放下棍杖，犯恶作。若想：“现在我将以两个行为将其据为己有”，则第一个行为犯偷兰遮，第二个行为犯波罗夷。

Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ.

或围栏——想要以围绕的方式将他人的田地据为己有而埋下木桩，每一行为都犯恶作。当还差一桩未完成时，犯偷兰遮；当那一桩也完成时，犯波罗夷。若他无法用此法完成围栏，而只能通过围绕树枝的方式据为己有，那么在砍伐树枝时，也适用同样的方法。同样，无论用何种方式围绕而能据为己有，在最初的诸行为中犯恶作；对最后的两个行为，其中一个犯偷兰遮，另一个犯波罗夷，当如是了知。

Mariyādaṃ vāti parassa khettaṃ ‘‘mama ida’’nti ñāpetukāmo attano khettamariyādaṃ

或界限——为宣示“此乃我所有”，欲侵占他人田地而移动自己的田界；

Kedārapāḷiṃ yathā parassa khettaṃ atikkamati, evaṃ saṅkāmeti, paṃsumattikādīhi vā vaḍḍhetvā vitthataṃ karoti, akataṃ vā pana patiṭṭhāpeti, purimapayogehi dukkaṭaṃ. Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti.

移动田埂以致侵占他人田地；或用尘土、泥土等增宽田埂；或在原先没有之处新设田埂。在最初的诸行为中犯恶作；对最后的两个行为，其中一个犯偷兰遮，另一个犯波罗夷。

Khettaṭṭhakathā niṭṭhitā.

田地义注终。

Vatthuṭṭhakathā

地义注

105. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma ‘‘ārāmavatthu vihāravatthū’’ti āha. Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. Yopi pubbe ārāmo [Pg.298] ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti.

105. 在地(vatthu)义注中——首先，为说明“地”，说道：地即是“园林地(ārāmavatthu)”与“精舍地(vihāravatthu)”。于此，在尚未种植种子或栽种植物时，仅仅清理土地，以三类围墙中的任何一种围绕或不围绕，为花园等而设置的地块，名为“园林地”。依此理，为单一精舍、僧房区(pariveṇa)或住所(āvāsa)而设置的地块，名为“精舍地”。又，先前曾是园林和精舍，后来毁坏而仅剩土地，不再具有园林与精舍的功能，此亦被摄于园林地与精舍地中。于此的判定，与在田地义注中所说者相同。

Vatthuṭṭhakathā niṭṭhitā.

地义注终。

106. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva.

106. 在村落的义注中，所应说的都已说了。

Araññaṭṭhakathā

森林义注

107. Araññaṭṭhe – araññaṃ tāva dassento ‘‘araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña’’nti āha. Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. Tasmā ‘‘yaṃ manussānaṃ pariggahitaṃ hotī’’ti vatvā puna ‘‘arañña’’nti vuttaṃ. Tena imamatthaṃ dasseti – ‘‘na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña’’nti. Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso.

107. 在森林(arañña)义注中——首先，为说明“森林”，说道：“森林，即是为人类所拥有的，那就是森林。”于此，因为森林有为人类所拥有者，亦有不为人类所拥有者；但此处意指为人类所拥有且有守护者，从彼处非支付价款不得拿取木、藤等。是故，说了“为人类所拥有者”后，复说“森林”。他以此显示此义：“被拥有并非森林的特征。然而，凡以其自身特征而为森林，且为人类所拥有者，于此文中，彼即是森林。”于此的判定，与在园林地等义注中所说者相同。

Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti.

于此，在那些于彼处生长的树木中，仅砍伐一棵贵重树木，即犯波罗夷。关于“或藤蔓”，于此，藤条与蔓草皆为藤蔓。其中，若有长藤条或蔓草，穿过或缠绕大树与灌木，则仅在根部或仅在顶部切断，皆不构成盗取；然而当顶部与根部皆被切断时，才构成盗取。但若其是盘绕而住，则仅从树上解开，即构成盗取。

Tiṇaṃ vāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā [Pg.299] jātā, challiyopi gaḷitā, ‘‘ayaṃ sāmikehi chaḍḍito’’ti gahetuṃ vaṭṭati. Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā ‘‘chaḍḍitānī’’ti gahetuṃ vaṭṭati. Kasmā? Yasmā araññasāmikā etesaṃ anissarā. Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti.

关于“或草”，于此，无论是草或叶，皆被“草”一词所含摄。为盖屋等用途，若拿取他人所割或自己所割者，应令其支付物品的价值。不仅草与叶，任何其他物品，如纤维、树皮等，只要物主尚有留恋，拿取者即应令其支付物品的价值。已被砍削放置的树木，即使是已加工的木材，亦不可拿取。但若树木的顶部与根部皆被切断，其枝已腐，其皮已落，则可作“已被物主遗弃”而拿取。即使是标有记号而已砍伐的树木，当记号已被树皮覆盖时，亦可拿取。为盖屋等而砍伐树木，当房屋已建成并已居住后，若见（剩余的）木材在林中日晒雨淋而毁坏，亦可作“已被遗弃”而拿取。何以故？因为森林的主人并非这些木材的主人。那些支付了应付款项给森林主人而砍伐木材的人，他们才是主人；而这些木材已被他们遗弃，（他们）对彼已无留恋。

Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. Athāpi pavisanto adatvā ‘‘nikkhamanto dassāmī’’ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. Athāpi ābhogaṃ katvā gacchati ‘‘dehī’’ti vutte ‘‘dassāmī’’ti, ‘‘dehī’’ti vutte dātabbameva. Sace koci attano dhanaṃ datvā ‘‘bhikkhussa gantuṃ dethā’’ti vadati, laddhakappameva, gantuṃ vaṭṭati. Sace pana koci issarajātiko dhanaṃ adatvāva ‘‘bhikkhūnaṃ bhāgaṃ mā gaṇhathā’’ti vāreti, araññapālā ca ‘‘mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante’’ti vadanti, dātabbameva.

若有比丘，预先付给护林人应付款项后，进入森林使人拿取所中意的树木，此比丘即便不去他们的守护处，亦可从自己中意的道路离去。又或者，进入时未付，[心想]：“我出去时再给”，使人拿取树木后，出去时付给他们应付款项后离去，此亦可行。又或者，他作意“若被索要‘请付’，我便支付”后离去；那么当被索要“请付”时，就必须支付。若有人用自己的钱支付，说：“请让比丘通过”，此即已获许可，可以通行。但若有某权势者未付钱就阻止道：“不要收取比丘们的部分”，而护林人说：“我们若不收取比丘与修行者们的部分，将从何处获得[收入]？尊者，请付吧！”，则必须支付。

Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā ‘‘kuhiṃ araññapālā’’ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. Tasmā ettha appamattena bhavitabbanti.

又，若有比丘在护林人睡着、嬉戏或去往别处时前来，即使呼唤“护林人在哪里？”而未见到人便离去，亦应支付费用。又，若有比丘抵达守护处后，因作意业处(kammaṭṭhāna)等，或心不在焉，或因失念而越过，亦应支付费用。又，若有比丘抵达该处时，突遇盗贼、大象、猛兽或暴雨，为脱离彼等危难而迅速越过该处，虽然自身得以保全，但仍应支付费用。此林中守护处，实比税关(suṅkaghāta)更为严重。因为逃避税关者，若不进入其范围而从远处绕行，仅犯恶作。但于此，若怀偷盗心而绕行，即使于空中飞行而过，亦犯波罗夷。是故，于此应不放逸。

Araññaṭṭhakathā niṭṭhitā.

森林义注终。

Udakakathā

水论

108. Udake [Pg.300] pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo.

108. 又，于水——所谓“置于容器中”，是指在缺水时储存于水罐等容器中的水。对于通过倾倒或刺穿该容器来取水，或将自己的容器伸入彼处池塘湖泊中取水者，其判决应依照在酥油和油的案例中所述的方式来确定。

Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. Tañca pana pahāre pahāre hoti. Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. Gāmadārake vā ‘‘udake kīḷathā’’ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo.

又，于破坏堤岸：若连同其上所生长的草木一起破坏堤岸，因其为不与取之方便，得恶作罪。且每击打一次，便构成一罪。若站于堤内朝外破坏，应以堤外部分的价值计罪；若站于堤外朝内破坏，应以堤内部分的价值计罪；若从内外两边破坏，留下中间部分后再破坏之，应以中间部分的价值计罪。若将堤岸弄得脆弱后，呼唤牛群，或让村童呼唤，牛群前来以蹄破坏堤岸，即为此人所破坏。若将堤岸弄得脆弱后，将牛赶入水中，或让村童赶入，由它们激起的波浪冲毁了堤岸，（亦然）。若对村童说“去水里玩吧”，或在他们玩耍时惊吓他们，由他们激起的波浪冲毁了堤岸，（亦然）。若砍伐或让别人砍伐长在堤内水中的树，树倒下时激起的波浪冲毁了堤岸，即为此人所破坏。若将堤岸弄得脆弱后，为在池塘中蓄水而堵塞其出水口或排水管；或为使别处之水流入此处而筑堤或修直水渠；或破坏自己位于上方的池塘，致使上涨的水冲毁堤岸，即为此人所破坏。在所有情况下，应根据流失水的价值来判定其盗窃罪责。

Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno [Pg.301] patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ.

打开排水管引水者，亦是同理。但是，若他将堤岸弄得脆弱后，牛群因自身习性前来，或由未经他指使的村童驱赶而来，以蹄破坏了堤岸；或因其自身规律，或由未经他指使的村童推入水中而激起波浪；或村童自己进入水中玩耍而激起波浪；或水中的树被他人砍伐倒下而激起波浪，而这些激起的波浪冲毁了堤岸；即使他将堤岸弄得脆弱后，堵塞干涸池塘的出水口或排水管，或在别处的通道上筑坝，或修直干涸的水渠，之后天降大雨，水流前来冲毁了堤岸——在所有这些情况下，都应予以赔偿。

Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti.

又，若有比丘于旱季时，将干涸池塘的堤岸破坏至塘底，其后天降雨时，所有流入的水都流失了，则应赔偿。由于该原因本可长成的庄稼，若他连价值四分之一的部分都不赔偿，那么当物主放弃追讨时，他便不成其为沙门。

Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. Taṃ aññesaṃ gahetuṃ na denti. Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti.

又，凡为公共池塘，池中之水，一切人皆为其主。人们于其下方种植庄稼，为灌溉庄稼，从池塘引出大水渠，流经田地中央，此渠于流水之时亦属公共。其后，人们再从大水渠引出小水渠，将水导入各自田中，此水则不让他人取用。于旱季水少之时，人们轮流供水。若轮至其取水时而不得，其庄稼便会枯萎；是故，于他人轮值时，另一人不得取水。于此，若有比丘以盗心从他人之小水渠或田中取水，导入自己或他人之水渠或田中，或使其流向林野，彼即为盗夺。

Yopi ‘‘cirena me udakavāro bhavissati, idañca sassaṃ milāyatī’’ti paresaṃ kedāre

又，若有比丘想：“轮到我引水尚需良久，而此庄稼正在枯萎”，于他人田中

Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. Kasmā? Taḷākaṃ nissāya khettassa katattā. Kurundiyādīsu pana ‘‘avahāro’’ti vuttaṃ. Taṃ [Pg.302] ‘‘vatthuṃ kālañca desañcā’’ti iminā lakkhaṇena na sameti. Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti.

……堵塞正流入之水的入口，将其引入自己田中，即为盗夺。然，若于水尚未从池塘流出、尚未到达他人水渠口时，仅于干涸之水渠上，如是处处筑坝，使得来水不入他人之田，而只进入自己之田。于水未流出前所筑为善筑（无犯），于水流出后所筑，则应偿其物。亲自前往池塘，打开排水管将水引入自己田中者，亦无盗夺。何以故？因田地乃依池塘而造。然于《古仑谛》等中说为“盗夺”。此说与“事、时、处”之准则不合。是故，当以《大义注》中所说为正。

Udakakathā niṭṭhitā.

水论终。

Dantaponakathā

齿木论

109. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, ‘‘yathāsukhaṃ bhikkhusaṅgho paribhuñjatū’’ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā ‘‘yehi gahitāni, te paṭiāharantū’’ti vadeyyuṃ, keci ‘‘khādantu, puna sāmaṇerā āharissantī’’ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. Gahaṇe pana doso natthi. Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti.

109. 关于齿木，应以园林物裁决法来裁决。此处有一特别规定：如果有人受僧团所雇，每日或每半月、每月运送齿木，那么在他运来并砍伐之后，只要尚未呈交给比丘僧团，这些齿木就仍然属于他。因此，若有比丘以偷盗之心取用，应令其按物品价值赔偿。在彼处生长的齿木是重物(garubhaṇḍa)；若有比丘取走由比丘僧团守护保管的此等齿木，亦应令其按物品价值赔偿。此法同样适用于属于团体、个人(puggala)或在家人所有的、已砍伐或未砍伐的齿木。沙弥们轮流为比丘僧团运送在这些所有者的园林或园苑土地上生长的齿木，同时也为自己的阿阇梨与戒师(upajjhāya)运送；在他们砍伐后尚未呈交给僧团之前，所有齿木都属于他们自己。因此，若有比丘以偷盗之心取用，亦应令其按物品价值赔偿。但是，当他们砍伐后呈交给僧团，并放置在齿木架上，作意念：“愿比丘僧团随意使用”时，从那时起，就不构成盗取，但应当了解相关行法。每日到僧团集会中的比丘，每天只能拿一根齿木。不每日到僧团集会中，而是住在勤策房(padhānaghara)，仅在闻法或布萨(uposatha)堂出现的比丘，则应估算用量，在自己的住处存放四到五根齿木来嚼用。用完之后，如果齿木架上还有很多，可以再次取用。但如果未估算用量而取，导致自己取走的还没用完，架上的就已经用完了，这时有些长老可能会说：“谁拿的，谁送回来。”也有些长老会说：“让他们用吧，沙弥会再送来的。”因此，为避免争论，应当估算用量。拿取本身没有过失。行路的比丘也可以把一两根齿木放在袋子里带走。

Dantaponakathā niṭṭhitā.

齿木论终。

Vanappatikathā

林主论

110. Vanassa [Pg.303] patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva.

110. “林之主”，是故名“林主”（vanappati）；此为林中最长树之称谓。然于此处，意指一切为人所拥有的树木，如芒果树、面包果树、菠萝蜜树等。又或于其上种植胡椒藤等之树，若此树被砍时，仅以一片树皮、或一根纤维、或一片木片、或一点木髓相连而倒于地上，尔时所有权仍受保护。

Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo.

然有树虽已被砍断，然因与藤蔓或邻树之枝相连而被支撑，故仍直立，或倒下时未及于地，于此则（所有权）不受保护，即是盗取。又若有树，以锯锯断后，如未断般仍立于原处，于此亦是同理。

Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro.

然若有人先使树衰弱，后或自摇令倒，或使他人摇之；或于其近处砍伐他树以压之，或使他人压之；或驱赶猴群令其攀上彼树，或使他人令其攀上；或令蝙蝠停于彼树，或使他人令其停上；若彼等使彼树倒下，盗取之罪唯归于此人。

Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti,

然若彼人使树衰弱后，有他人未受指使而摇动彼树令倒，

Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti.

或以另一棵树压倒它，或猴、蝠因其自性而攀上，或有他人未受指使而令其攀上，或彼比丘自清风路，强风来至，吹倒彼树；于此一切情形，皆须赔偿财物。此处“清风路”，等同于风未来时，以干土等扶直（树木），非指他事。若环剥树皮，或以刀器敲击，或纵火，或敲入蛙刺或毒药，由此令其枯死，于此一切情形，皆须赔偿财物。

Vanappatikathā niṭṭhitā.

林主论终。

Haraṇakakathā

盗取论

111. Haraṇake [Pg.304] – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā ‘‘etaṃ harissāmī’’ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. Kasmā? Saviññāṇakattā. Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu.

111. 关于盗取——若比丘以盗心触碰他人的财物，即看见他人用头顶等方式负荷财物行走时，心想：“我将取走此物”，而快速上前触碰，仅此，他犯下恶作。若使之摇动，即进行拖拽，而物主不放手，他因此犯下偷兰遮。若使之从原处移开，即拖拽使之脱离物主之手，他因此犯下波罗夷。倘若物主起身殴打该比丘，并夺回该财物，该比丘在初次拿取时即已犯波罗夷。若从头、耳、颈或手切断或解开饰物而拿取，一旦饰物脱离头等部位，即犯波罗夷。然而，对于手上的手镯或臂环，若不将之取下，只是在前臂上摩擦、来回移动或将之举起，（此物）尚在守护中。此举不像在树根或衣竿上的环圈那样，不构成波罗夷。为何？因其附着处为有情之故。凡在有情身体的部分，只要未从该处取下，就仍在该处。此理亦适用于指环、脚镯及腰饰等。

Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. Parassa hatthato muttamatte pārājikaṃ. Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. Sahabhaṇḍahārakanti ‘‘sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī’’ti cintetvā ‘‘ito yāhī’’ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ.

又，若有比丘强夺他人所穿下衣，而物主因羞愧不立即放手，盗贼拉一端，物主拉另一端，尚属守护。一旦从物主手中脱落，即犯波罗夷。又，若在拖拽时衣物被扯断，一部分落入其手中，而其价值达一足分，亦是波罗夷。关于连同持物者——若比丘心想：“我将连同持物者一起带走物品”，而威胁持物者：“往这边走！”，持物者因恐惧而面向盗贼所意图的方向移动一步，该比丘犯偷兰遮；移动第二步时，犯波罗夷。关于使之掉落——又，若盗贼看见持物者手中有武器，心生疑虑，欲使之掉落后拿取，便退到一旁加以恐吓，使之掉落，一旦物品从对方手中脱落，即犯波罗夷。

Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. Yo hi bhaṇḍaṃ pātāpetvā ‘‘yaṃ mama ruccati, taṃ gahessāmī’’ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. Pādagghanakassa ṭhānā cāvane pārājikaṃ. Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. Yopi bhaṇḍahārakaṃ [Pg.305] atikkamantaṃ disvā anubandhanto ‘‘tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī’’ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ.

“使之掉落，犯恶作”等句，是就预谋的情况而说。若有比丘预谋：“使物品掉落后，我喜欢的就拿走”，并使之掉落，则他在使之掉落及触碰时犯恶作，在使之摇动时犯偷兰遮。移动价值达一足分的物品使其离处，即犯波罗夷。即使此后归还而放手，也已失去沙门身份。又，若有比丘看见持物者经过，便追赶着说：“站住，站住，把物品放下！”而使之放下，只要物品从其手中脱落，该比丘亦犯波罗夷。

Yo pana ‘‘tiṭṭha tiṭṭhā’’ti vadati, ‘‘pātehī’’ti na vadati; itaro ca taṃ oloketvā ‘‘sace esa maṃ pāpuṇeyya, ghāteyyāpi ma’’ nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā ‘‘puna nivattitvā gahessāmī’’ti pakkamati, pātanapaccayā pārājikaṃ natthi. Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. Atha panassa evaṃ hoti – ‘‘mayā pātāpenteneva idaṃ mama santakaṃ kata’’nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. ‘‘Dehī’’ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. ‘‘So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida’’nti paṃsukūlasaññāya gaṇhatopi eseva nayo. Atha pana sāmiko ‘‘tiṭṭha tiṭṭhā’’ti vuttamatteneva olokento taṃ disvā ‘‘na dāni idaṃ mayha’’nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. Āharāpente dātabbaṃ, adentassa pārājikaṃ. Kasmā? Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. Aññesu pana vicāraṇā eva natthi. Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti.

若有比丘说：“站住，站住！”但未说：“放下！”；而另一人看见他后心想：“此人若追上我，或会杀我。”便仍执着于财物，将其置于隐蔽处后离开，心想：“我将回来取走。”（该比丘）不因（物主）放下财物而犯波罗夷。但若他回来后以盗心拿取，则在提取时犯波罗夷。又若他心想：“我使之放下时，此物已为我所有。”而以己有想拿取；拿取时，可免波罗夷，但财物应予归还。当被告知“还给我”而不还，在物主放弃所有权时，（该比丘）犯波罗夷。若他想：“他已舍弃此物离去，此物现为无主物。”而以粪扫想拿取，其理亦同。又若物主仅因被告知“站住，站住！”，看见对方后便心想：“此物现已不属我。”而放弃所有权，无有挂念地舍弃而逃，（比丘）以盗心拿取此物，在提取时犯恶作。若物主派人来取，则应归还；不还者犯波罗夷。为何？《大义注》(Mahāaṭṭhakathā)中说：因其行为导致（物主）舍弃故。于其他义注中则无此审察。如前述之理，以己有想或粪扫想拿取时，其判定亦同此。

Haraṇakakathā niṭṭhitā.

盗取论终。

Upanidhikathā

论寄放物

112. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. ‘‘Kiṃ tumhe bhaṇatha? Nevidaṃ mayhaṃ anurūpaṃ, na tumhāka’’ntiādīni vadantassāpi dukkaṭameva. ‘‘Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, ‘dassati nu kho me no’’’ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ. Tassa pharusādibhāvaṃ disvā sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu ‘‘kilametvā naṃ dassāmī’’ti dāne saussāho, rakkhati tāva. Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho[Pg.306], rakkhateva. Yadi pana so dāne nirussāho bhaṇḍasāmikopi ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ. Yadipi mukhena ‘‘dassāmī’’ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ. Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti. Theyyacittenapi ṭhānā cāventassa avahāro natthi. Kasmā? Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti. Theyyacittena paribhuñjatopi eseva nayo. Tāvakālikaggahaṇepi tatheva. Dhammaṃ carantotiādi vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

112. 关于寄放物——即使是故意说谎：“我没有拿”，因其为不与取(adinnādāna)的加行，犯恶作。说：“你们说什么？这不适合我，也不适合你们”等语，也同样犯恶作。物主生起疑虑：“我私下将它放在他手上，没有别人知道，他到底会不会还给我呢？”，比丘犯偷兰遮。物主见到他粗暴的态度等，心想：“他不会还给我了”而放弃索回，在此，如果该比丘仍努力要归还，心想：“我要让他费番周折再还给他”，那么暂时还能守护不犯（波罗夷）。即使他无意归还，但物主仍努力想要取回，（该比丘）也同样能守护不犯。但如果他无意归还，物主也心想：“他不会还给我了”而放弃索回，如此因双方都放弃，比丘犯波罗夷。即使他口头说：“我会还给你”，但心里不想归还，当物主放弃索回时，也犯波罗夷。所谓寄放物，是他人为了保管而放在自己手上的物品。为了将它从不安全的地方移到安全的地方而拿走，无罪。即使怀着偷盗心移动它，也不构成盗取(avahāra)。为何？因为它已被置于自己手中。但是，须赔偿该物品。怀着偷盗心使用它，也是同样的道理。暂时拿取也是如此。“如法而行”等，如前所述。以上是巴利（经文）的释义。

Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi. So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – ‘‘vandāmi, bhante’’ti. ‘‘Ko eso’’ti? ‘‘Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito. Sādhāhaṃ, bhante, taṃ labheyya’’nti thero pavisitvā taṃ gaṇhi. Uddhāreyeva corassa pārājikaṃ. Sace āgantvā ‘‘kosi tvaṃ avelāya āgato’’ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati. Therassa pana suddhacittattā anāpatti. Thero ‘‘taṃ gaṇhissāmī’’ti aññaṃ gaṇhi, eseva nayo. Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya. Kurundiyaṃ pana ‘‘padavārena kāretabbo’’ti vuttaṃ, taṃ atādisameva gaṇhante yujjati.

于此，圣典之外的判定，以四事一组的钵等方式解说如下：据说，某位比丘对他人贵重的钵生起贪心，想要偷取。他仔细观察了该钵存放的位置后，也将自己的钵放在它旁边。他在黎明时分前来，让长老诵了法，然后对正在打盹的长老说：“尊者，我顶礼您。”“你是谁？”“尊者，我是客比丘，我准备一早就离开。我在某处放了一个钵，用某某肩带系着，在某某钵袋里。尊者，善哉，愿我能取得它。”长老进去取了那个钵。就在拿起时，盗贼比丘即犯波罗夷罪。如果他前来时，被问：“你是谁？为何非时而来？”他因恐惧而逃走，也是在犯了波罗夷罪后才逃走的。但长老因心清净，无罪。长老想：“我要取那个”，却取了另一个，道理也是如此。此理适用于（长老）拿取另一件相同的物品，就像在杀人（manussaviggahe）学处中，与受命（被杀）者相似的事例一样。但在《古仑谛》(Kurundī)中说：“应依（行为的）步骤来判定”，这适用于（长老）拿取不相同的物品。

Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ. Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva. Sabbattha therassa anāpatti.

（长老）以为是那个钵，却拿了自己的钵给他。对盗贼比丘而言，由于（此钵）是由其主人所给，故不犯波罗夷罪；但因以不清净心拿取，犯恶作罪。（长老）以为是那个钵，而拿了盗贼自己的钵给他。于此，对盗贼比丘而言，由于（此钵）是他自己的所有物，故不犯波罗夷罪；但因以不清净心拿取，仅犯恶作罪。在所有情况下，长老都无罪。

Aparo [Pg.307] ‘‘pattaṃ coressāmī’’ti tatheva niddāyamānaṃ theraṃ vandi. ‘‘Ko aya’’nti ca vutte ‘ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī’’ti. Thero ‘‘idha gilāno natthi, coro ayaṃ bhavissatī’’ti sallakkhetvā ‘‘imaṃ haratū’’ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. ‘‘Veribhikkhussa patto’’ti saññāya aññassa pattaṃ uddharantepi eseva nayo. Sace pana ‘‘verissāya’’nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. Atha ‘‘verissāya’’nti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ.

另一位比丘想：“我要偷一个钵”，也同样向正在睡觉的长老顶礼。被问：“是谁？”时，他答：“尊者，我是生病的比丘，请先给我一个钵，我要去村口取药。”长老心想：“这里没有生病的比丘，此人必定是盗贼”，并想：“让他拿这个去吧”，于是拿出自己仇敌比丘的钵给他。就在拿起时，两人都犯波罗夷(pārājika)罪。怀着“这是仇敌比丘的钵”之想而拿起另一个人的钵时，方法亦同。但如果怀着“这是仇敌的”之想，却拿起盗贼自己的钵给他，则如前述，长老犯波罗夷罪，盗贼犯恶作(dukkaṭa)罪。又如果以为“这是仇敌的”而给了自己的钵，则如前述，两人都犯恶作罪。

Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ ‘‘pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā’’ti āha. Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. Kasmā? Āṇattiyā gahitattā. Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – ‘‘pattacīvaraṃ gaṇha, vihāraṃ gamissāmā’’ti. Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. Aṭaviṃ pavisati, padavārena kāretabbo. Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. Sesaṃ purimasadisameva.

一位大长老对作为侍者的年轻比丘说：“拿着衣钵，我们要去某某村托钵。”年轻比丘拿着衣钵跟在长老身后走时，若生起偷盗心，即使将重物从肩上移到头上，也不犯波罗夷罪。为什么？因为是奉命拿取。但若他离开道路进入树林，则应依足迹来判定。又，若他转身朝寺院方向逃跑，进入寺院后又离去，则在越过寺院近行界(upacāra)时犯波罗夷罪。又或者，他从大长老更换下衣之处朝村庄方向逃跑，则在越过村庄近行界时犯波罗夷罪。如果两人都已托钵，用餐或拿取食物后离开，长老又对他说：“拿着衣钵，我们要回寺院了。”此时，如果那位比丘如前述那样，带着偷盗心将重物从肩上移到头上，暂时还不算犯戒。若他进入树林，应依足迹来判定。若他转身朝村庄方向逃跑，则在越过村庄近行界时犯波罗夷罪。若他朝前方的寺院方向逃跑，进入寺院后，带着未平息的偷盗心，未经站立、坐下便离去，则在越过寺院近行界时犯波罗夷罪。至于未经命令而拿取者，他仅是将重物从肩上移到头上等行为，也犯波罗夷罪。其余的与前面所说的一样。

Yo pana ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti vutto ‘‘sādhū’’ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. Maggā okkamane padavārena kāretabbo. Taṃ vihāraṃ gantvā tattheva vasanto [Pg.308] theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. Tato nikkhamitvā āgacchatopi eseva nayo.

又，若有比丘被吩咐：“你去某某寺院，将衣洗好或染好后回来”，他应诺“好的”后拿着衣前去，即使他在中途生起偷盗心，做出将头上的重物移至肩上等行为，也不犯波罗夷。若偏离道路，则应依足迹来判定。他到了那个寺院后，就住在那里，若以偷盗心使用而使其破旧，或有盗贼将它偷走，不构成盗取，但须赔偿该物品。他从那里离开回来时，也适用同样的判定方法。

Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā ‘‘detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. Kasmā? Anāṇattiyā gahitattā. Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. Upacārasīmaṃ atikkamato pana pārājikaṃ.

又，若有比丘未经长老命令，或在长老示意时，或自己发现衣脏了，便说：“尊者，请给我衣，我要去某某村庄染好后拿回来”，然后拿着衣前去；他在中途生起偷盗心，做出将头上的重物移至肩上等行为，即犯波罗夷。为什么？因为是未经命令而拿取。即使他偏离道路，或折返回到原寺院并越过寺院界限，也依前述方法判为波罗夷。他去到那里染好后返回时，若生起偷盗心，也适用同样的判定方法。但如果在他所去之处、中途的寺院，或返回原寺院后，在一旁居住而未越过近行界(upacārasīma)，期间以偷盗心使用而使其破旧，或被盗贼偷走，或以任何方式毁失，则须赔偿该物品。但若越过近行界，则犯波罗夷。

Yo pana therena nimitte kayiramāne ‘‘detha, bhante, ahaṃ rajitvā āharissāmī’’ti vatvā ‘‘kattha gantvā, bhante, rajāmī’’ti pucchati. Thero ca naṃ ‘‘yattha icchasi, tattha gantvā rajāhī’’ti vadati, ayaṃ ‘‘vissaṭṭhadūto’’ nāma. Theyyacittena palāyantopi na avahārena kāretabbo. Theyyacittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – ‘‘asukavihāre asukabhikkhussa dehī’’ti, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti ettha vuttasadiso vinicchayo.

又，若有比丘于长老示意时说：“尊者，请给我，我染好后拿回来”，复问：“尊者，我该去何处染呢？”长老对他说：“随汝所欲，往汝欲往之处染即可。”此比丘名为“受遣信使”（vissaṭṭhadūta）。即便他怀盗心而逃，亦不应以盗取罪治之。但若他怀着偷盗心逃走，或通过使用、或以其他方式毁坏物品，则仍须赔偿。若有比丘托另一比丘转交某资具，言：“请交予某某寺院之某某比丘。”倘若该受托比丘生起盗心，于所有情况下，其判决皆与“汝前往某某寺院，将衣洗涤或染色后返回”一节中所述相似。

Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – ‘‘ko nu kho gahetvā gamissatī’’ti, tatra ce eko – ‘‘detha, bhante, ahaṃ gahetvā gamissāmī’’ti gahetvā gacchati, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti ettha vuttasadiso vinicchayo. Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā ‘‘taṃ kira vatthaṃ dethā’’ti therena pesito viya vadati; tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ [Pg.309] upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. Sace pana therassa upaṭṭhākehi ‘‘imaṃ therassa dassāmā’’ti attano vatthaṃ ṭhapitaṃ hoti. Athassa antevāsiko taṃ haritukāmo tattha gantvā ‘‘therassa kira vatthaṃ dātukāmattha, taṃ dethā’’ti vadati. Te cassa saddahitvā ‘‘mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī’’ti denti. Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti.

另一位比丘想派人去，便作相道：“谁愿意拿了去呢？”这时若有一位比丘说：“尊者，请给我，我拿了去。”他便拿了离去。若此人生起盗心，在所有情况下，其判决都与前面“尊者，请给我衣……我将带回来”一节中所说的相似。长老为衣得到布后，将其存放在侍者家中。这时他的弟子想要盗取那布，就到那里，装作被长老派遣的样子说：“听说，请把那块布给我。”若优婆夷相信他的话，而将优婆塞所存放的布拿出来给他；或优婆塞将优婆夷所存放的布拿出来给他；或任何其他人拿出来给他，则他在移离其处时即犯波罗夷。但是，如果长老的侍者们想：“我们要将此布给长老。”而将自己的布存放起来。这时，他的弟子想要盗取那布，到那里说：“听说你们想给长老布，请把它给我吧。”他们相信了他的话，说道：“尊者，我们本想在供食后才给，所以先放着。来，您拿去吧！”于是把布给了他。因为是物主所给，所以不犯波罗夷；但是因为以不净心拿取，犯了恶作，并且须偿还该物品。

Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, ‘‘itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī’’ti. ‘‘Sādhū’’ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā ‘‘dehi me vassāvāsika’’nti vutto ‘‘tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī’’ti vadati. Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā ‘‘gaccha nāmaṃ vācetvā gaṇhāhī’’ti vadati, tatrāpi eseva nayo. Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – ‘‘tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī’’ti. So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā ‘‘ete saṅgopessantī’’ti maññamāno nhāyituṃ vā aññatra vā gacchati. Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. No ce, naṭṭhe gīvā na hoti. Sacepi so ‘‘idaṃ, bhante, ṭhapethā’’ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. Athāpi te ‘‘idaṃ, bhante, ṭhapethā’’ti vuttā ‘‘mayaṃ byāvaṭā’’ti paṭikkhipanti, itaro ca ‘‘avassaṃ ṭhapessantī’’ti anādiyitvā gacchati, eseva nayo. Sace pana tena yācitā vā ayācitā vā ‘‘mayaṃ ṭhapessāma, tvaṃ gacchā’’ti vadanti; taṃ saṅgopitabbaṃ. No ce saṅgopenti, naṭṭhe gīvā. Kasmā? Sampaṭicchitattā.

一位比丘对另一位比丘说：“某某施主将给我雨安居衣，你收下后放好。”后者应诺后，将那位施主所给的高价衣与自己所得的低价衣放在一起。待前一位比丘回来，无论知道或不知道自己的高价衣已收到，都说：“请给我雨安居衣。”若被告知：“你的粗衣已收到，我的衣则很贵重，两件都放在某处，你进去拿吧。”当他进去拿了粗衣后，另一位比丘若取走另一件贵重的衣，则于移动时犯波罗夷。又或者，（住处比丘）在那位比丘的衣上写上自己的名字，在自己的衣上写上那位比丘的名字后，说：“你去读名字拿吧。”于此，判决亦同。又，若有人将自己和对方所得的衣放在一处，然后对他说：“你我所得的两件衣都放在内室，你去挑选你想要的拿吧。”而对方出于羞愧，只拿了住处比丘所得的粗衣，那么住处比丘拿取（对方）挑选后所剩下的另一件时，无犯。有客座比丘在住处比丘们缝制衣物时，将衣钵放在近旁，心想“他们会保管”，然后去沐浴或去他处。若住处比丘们加以保管，此为善举。若不保管，（衣钵）丢失亦无须赔偿。即便他说：“尊者们，请保管此物。”后离去，而其他人因忙于己事未曾听闻，判决亦同。又或者，当他们被告知：“尊者们，请保管此物。”时，他们以“我们正忙”为由而拒绝，而前者却想着“他们必定会保管”，不理会其拒绝而离去，判决亦同。但是，无论前者请求与否，若住处比丘们说：“我们会保管，你去吧。”那么他们就应当保管。若不保管，（衣钵）丢失则须赔偿。为何？因已承诺故。

Yo [Pg.310] bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. Yo pana bhikkhūhi ‘‘oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā’’ti vutto ‘‘samāgatatthā’’ti pucchitvā ‘‘āma, samāgatamhā’’ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā ‘‘tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā’’ti vatvā gacchati. Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. Bhaṇḍāgārikassa gīvā na hoti.

若有比丘为库房管理者，于清晨时分即将诸比丘的衣钵拿下楼，却不关门，亦不告知他们，便到远处乞食；若衣钵为盗贼所偷，则由其负全责。又，若诸比丘对库房管理者说：“尊者，请把衣钵拿下来吧，已到领筹之时了。”管理者问：“诸位都到齐了吗？”在得到“是的，我等已到齐”的回答后，他便拿出衣钵放下，锁好库房门，然后说：“你们拿着衣钵，看管好楼下的门再走。”说完便离开了。此时若有一位懒惰的比丘，在其他比丘都离开后，才揉着眼睛起身，去有水之处洗脸。盗贼见此机会，偷走了他的衣钵，此为轻易得手。库房管理者无须负责。

Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. Sace pana bhaṇḍāgāriko taṃ disvā ‘‘aṭṭhāne ṭhapita’’nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. Sacepi ṭhapitabhikkhunā ‘‘mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā’’ti vutto ‘‘sādhū’’ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. ‘‘Nāhaṃ jānāmī’’ti paṭikkhipantassa pana natthi gīvā. Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti, naṭṭhaṃ sunaṭṭhameva. Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. Sace bhaṇḍāgāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. Uccārapīḷitassa pana [Pg.311] tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti.

若有比丘未经库房管理者告知，即于库房中放置自己的资具，于彼资具丢失时，库房管理者不须负责。然若库房管理者见后，思惟“置于不当之处”而取走放置，于丢失时，彼须负责。若放置资具的比丘告知：“尊者，我已放置某某资具，请您留意。”，（库房管理者）若言“善哉”而应允，或认为其放置不当而移置他处，（若有丢失），则彼亦须负责。若（库房管理者）言“我不知”而拒绝，则不须负责。又，若有人当着库房管理者的面放置资具，却未令其应允保管，若有丢失，则纯属丢失而已。若库房管理者将其移置他处，于丢失时，须负其责。若库房已妥善守护，僧团与塔庙的所有资具皆存放于彼处，而库房管理者愚昧、无能，开门前去听法，或为做他事而去往某处，盗贼见此机会，盗走多少，皆须由彼负责。（库房管理者）若离开库房于外经行，或开门令身受风，或即于彼处勤修沙门法而坐，或即于彼处坐时为某事所缠，或为大小便所迫（于彼处附近有处理之地）而外出，或因任何其他原因而放逸，以致（盗贼）或开门，或从已开之门进入，或破壁而入，凡因彼之放逸，盗贼所盗取之物，皆须由彼负责。然于热季，有言开窗而卧亦可。然若为大小便所迫，而于彼处附近无处理之地，（因此）前往他处者，则属病者之列，非（追究）范围；是故不须负责。

Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā ‘‘dvāraṃ vivarā’’ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. Yadi pana te corā ‘‘sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā’’ti pharasuādīni ukkhipanti. ‘‘Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī’’ti vivarituṃ vaṭṭati. Idhāpi avisayattā gīvā natthīti vadanti. Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā ‘‘vivarā’’ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. Therehi pana sahāyehi bhavitabbaṃ. Ayaṃ tattha sāmīci.

若有比丘在库房内闷热难耐，将门严密关好后外出，盗贼抓住他说：“开门！”他可以拒绝到第三次。如果盗贼举着斧头等威胁说：“要是不开门，我们就杀了你，还要破门抢走资具。”这时他可以想：“如果我死了，僧团的住处也毁坏了，没有任何好处。”就可以开门。据说，这里因为超出其责任范围，所以不须负责。若有某个客比丘给钥匙或者开门，盗贼拿走多少资具，全部由他负责。僧团为了守护库房，将机括锁和钥匙印章一起交给库房比丘，而库房比丘只上了门闩就去睡觉，盗贼开门拿走资具，责任就在他。如果他是将机括锁和钥匙印章都用上后才去睡觉，这时盗贼来叫着“开门”，那么应该按照前面说的方法处理。像这样守护好后，如果盗贼打破墙壁或屋顶，或从地道进来拿走资具，他就不须负责。如果在库房里还有其他长老居住，打开门后各自拿走自己的资具离开，库房比丘在他们走后没有看管门户，如果那里少了什么东西，因为库房比丘有主管之责，责任就在库房比丘。但长老们应当互相帮助。这是此处的正行。

Yadi bhaṇḍāgāriko ‘‘tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā’’ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti.

若库房管理者说：“你们只可在外站着，领取你们的资具，不要进来”，但他们当中有一位轻浮的大长老与沙弥及侍者们一起进入库房，又坐又卧，那么无论损失多少物品，全部都由他负责。不过，库房管理者与其余的长老们应当予以协助。又或者，若库房管理者自己带着轻浮的沙弥及侍者们在库房里又坐又卧，那么在那里无论损失什么，全部都由他自己负责。因此，只应由库房管理者在那里居住。其余的人最好住在树下，而不应住在库房里。

Ye [Pg.312] pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. Itarehi pana sahāyehi bhavitabbaṃ. Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā.

再者，若有比丘将自己的资具存放在同住比丘的住处，当资具遗失时，由存放者负责。不过，其余比丘应当予以协助。再者，若僧团只在寺院内供给库房管理者粥饭，而他却为托钵乞食进入村落，那么（物品的）损失就由他自己负责。外出托钵乞食的比丘们，为了守护多余的衣物而指定了看守寺院者。此看守者即使获得了粥饭或口粮，若仍去托钵乞食，那么在那里无论损失什么，皆由他负责。并且，不仅如此，就像库房管理者一样，任何因其放逸而造成的损失，全部由他负责。

Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. Vihāravārikā vā dve tayo ṭhapetabbā. Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, ‘‘vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī’’ti. Tasmā parivattetvā ṭhapetabbā. Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo.

若寺院广大，当守护者前往一处守护时，放在另一处的物品被盗，因非其管辖范围，故不负责任。在此类寺院中，应将资具放置于众人皆可到达的中央位置并坐下看守。或者应指派两三位轮值守寺者。若他们已不放逸地四处守护，仍有物品丢失，则不负责任。若盗贼将轮值守寺者捆绑后抢走物品，或当轮值守寺者去堵截盗贼时盗贼从另一条路运走物品，他们亦不负责任。若寺院没有供给轮值守寺者粥饭或口粮，他们可在应得的利得之外，留出两三份粥票和足够他们食用的饭票。但不应作为固定的安排，因为人们可能会后悔，说：“只有轮值守寺者在吃我们的饭食。”因此应轮换着留出。若其同住比丘将票饭带来给他们，此为善；若不给，则应让他们安排轮次去领取。若轮值守寺者已获得两三份粥票和四五份饭票，却仍去乞食，则如同库监一样，所有损失皆由他负责。若僧团没有供给寺院守护者饭食或口粮，比丘们接受轮值守寺后，可让各自的弟子看护；他们不能不接受轮到的值守，应如其他比丘一样行事。但对于无同伴的比丘，或仅有一人作伴的比丘，或没有同住比丘为他带来饭食者，不应指派其轮值。

Yampi [Pg.313] pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. Yo taṃ na upajīvati, so vāraṃ na gāhāpetabbo. Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. Yo tāni khādati, tena ṭhātabbaṃ. Anupajīvanto na gāhāpetabbo. Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo.

若为看守熟食而在寺院中指派人员，那么取用这些食物维生的人应当负责看守。不取用的人，不应被指派轮值。若为照料果实而在寺院中指派比丘，他们应照料守护，然后按份分食果实。食用这些果实的人应当负责看管。不食用的人，不应被指派轮值。若为看守住所、床、椅、铺盖而指派人员，那么住在住所里的人应当负责看管。但露住者或树下住者，不应被指派轮值。

Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. ‘‘Purisaviseso nāma ñātabbo’’ti vadanti.

有一位新学比丘，但他博学多闻，能为众人教导法义、解答疑问、解说圣典、宣讲佛法，承担僧团的重任。这样的人，即使他享用利养、住在住所里，也不应被指派轮值。人们说：“应当认识到此乃特殊之人。”

Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. Bandhitvā balakkārena acchinnaṃ pana na gīvā. Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti.

对于布萨堂和像舍的守护者，应每日供给双份的粥饭、一那提的米，每年供给三衣，以及价值十到二十的如法物品。若此人在领受这些供给后，因其疏忽而在那里损失了任何物品，皆由他负责。但若是被捆绑后以暴力抢夺，则不负责任。在那里，可以用塔寺的所属物来守护塔寺的所属物，但不可以用塔寺的所属物来守护僧团的所属物。但若僧团的所属物与塔寺的所属物存放在一起，那么在守护塔寺所属物时，僧团的所属物也同样受到了守护，这样是允许的。即使是每半月轮流守护布萨堂等处，若因疏忽而有损失，依然要负责。

Upanidhikathā niṭṭhitā.

寄放论终。

Suṅkaghātakathā

税关论

113. Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ [Pg.314] vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. Rājakantipi pāṭho, ayamevattho. Theyyacittoti ‘‘ito rañño suṅkaṃ na dassāmī’’ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ.

113. “‘毁税’(suṅkaghātaṃ)，即‘于彼处毁税’之义；此为税所(suṅkaṭṭhāna)的同义词。因为从彼处运出应税货物而不缴纳税款，从而毁坏、损害了国王的税收，故称‘毁税’。‘进入彼处’，即进入国王在山隘等地划定范围而设立的税所。‘国王应得的货物’(rājaggaṃ bhaṇḍaṃ)，即国王所属的货物；其义为：凡须向国王缴纳价值五摩沙迦(māsaka)或超过五摩沙迦税款的货物。亦有读作‘国王所喜的’(rājakanti)，其义相同。‘以偷盗心’，即生起‘我将不向国王缴纳此税’的偷盗心而触摸该货物，犯恶作(dukkaṭa)。从其放置处拿起放入袋中，或在隐蔽处与大腿绑在一起，犯偷兰遮(thullaccaya)。因其已被税所的范围所限定，故不构成‘从其处移离’。当第二只脚跨越税所的界限时，犯波罗夷(pārājika)。”

Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. Kurundīsaṅkhepaṭṭhakathāsu pana ‘‘sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī’’ti vuttaṃ.

“‘使之落在毁税关外’，是指见到王室官员心不在焉，自己虽身在关内，却为使货物落在关外而将其抛出。若该物确定会落下，则从其离手的一刻起，即犯波罗夷。若其撞到树或树桩，或被强风吹起而又落回关内，则无犯。若他再次拿起抛出，则如前述之法犯波罗夷。若其落地后滚动着又进入关内，仍然是波罗夷。然而，在《古仑谛义注》(Kurundī-aṭṭhakathā)与《略义注》(Saṅkhepa-aṭṭhakathā)中说：‘若落在关外，停住后滚动着进入关内，犯波罗夷。若尚未停住就滚动着进入，则无犯。’”

Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. Anto ṭhatvā bahi gacchantaṃ rakkhati, ‘‘vaṭṭitvā gamissatī’’ti vā ‘‘añño naṃ vaṭṭessatī’’ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ.

站在关内，用手、脚或棍子使它滚动，或让别人使它滚动，如果它不停地滚动而出关，则犯波罗夷。若将物品置于关内，心想“它会自己滚出去”或“别人会把它滚出去”，之后该物品自行或被他人滚动而出关，则无犯。但若是出于清净心放置，而它如此出去，则无话可说。将两个包裹绑在一起，放置在税关边界上，即使外面的包裹应纳一足(pāda)的税，但因与它绑在一起，里面的包裹是安全的。但如果翻转过来，将里面的(abbhantarimaṃ)包裹放在外面，则犯波罗夷。对于用扁担挑运的货物，如果绑在一起放置，也适用同样的方法。但如果没有绑起来，只是放在扁担的末端，则犯波罗夷。

Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti ‘‘bahi nīharissatī’’ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. Kasmā? ‘‘Atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ.

将物品放置在行进的车上或马背上等，心想“它会把它带出去”，即使物品被带出，也不构成偷盗，该货物也无需纳税。为什么呢？因为有规定说“应收取进入此处的货物的税”，而此物是放置在税所之外，并且不是由他运送的，因此既无需纳税，也不犯波罗夷(pārājika)。

Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. Yadi pana ṭhapetvā yānādīni pājento atikkāmeti[Pg.315], hatthisuttādīsu vā kataparicayattā purato ṭhatvā ‘‘ehi, re’’ti pakkosati, sīmātikkame pārājikaṃ. Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. Idha anāpatti.

若将物品放置在已停放的车辆等上，而车辆未经其驱动而移动，即使有偷盗之心也不构成偷盗。但如果放置后，他驱动车辆等使其越界，或因熟悉驯象口令等，站在前面呼喊“来，喂！”使其越界，则在越过边界时犯波罗夷。在羊毛学处(sikkhāpada)中，于此情形让别人运送无罪，但在此（学处）则犯波罗夷。在那里，将物品放入不知情的他人的车中或货物中，运出三由旬远，犯尼萨耆波逸提(nissaggiya pācittiya)。在此处则无罪。

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. Eko ābhogaṃ katvā gacchati ‘‘sace ‘suṅkaṃ dehī’ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī’’ti. Taṃ disvā eko suṅkiko ‘‘eso bhikkhu gacchati, gaṇhatha naṃ suṅka’’nti vadati, aparo ‘‘kuto pabbajitassa suṅkaṃ, gacchatū’’ti vadati, laddhakappaṃ hoti, gantabbaṃ. ‘‘Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā’’ti vutte pana ‘‘bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū’’ti vuttepi laddhakappameva. Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca ‘‘kuhiṃ suṅkikā’’ti pakkositvāpi na passati, laddhakappameva. Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva.

在税所，应在缴税后才可通过。一位比丘作此念想后前行：“如果他们说‘交税’，我就交；如果不说，我就走。”一位税吏见到他后说：“那个比丘要过去了，抓住他收税！”另一位说：“出家人哪来的税，让他去吧。”这样就变得允许了，可以前行。又或者，当有人说：“比丘们不交税不能过，优婆塞们，抓住他！”但又有人说：“向比丘收税，恐怕得拿走他的衣钵(pattacīvara)了，那有什么用呢？让他去吧。”这样说后也变得允许。又如果税吏们在睡觉，或在赌博，或去了别处，而这位比丘呼喊“税吏在哪里？”却见不到人，也变得允许。又如果到达税所时，他心不在焉，或在思惟什么，或在诵读，或在修习作意，或突然被盗贼、大象、狮子、老虎等追赶，或见到乌云密布想进入前方的厅堂，因此而越过了那个地方，也变得允许。

Suṅkaṃ pariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti

关于“他规避税款”：在此，虽然他是通过进入近邻范围来规避，但这确实是偷盗。

Kurundaṭṭhakathāyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃpana ‘‘‘pariharantaṃ rājapurisā viheṭhentī’ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī’’ti vuttaṃ. Idaṃ pāḷiyā sameti. Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti.

在《古仑谛》(Kurundī)义注中如是说。但在《大义注》(Mahāaṭṭhakathā)中则说：“‘王室官员们会骚扰规避者’，这只是指出了过患。进入近邻范围而规避者，犯恶作(dukkaṭa)；不进入而规避者，无罪。”此说与圣典相符。在此，近邻范围应以二投石所及(leḍḍupāta)来界定。

Suṅkaghātakathā niṭṭhitā.

论避税终。

Pāṇakathā

论有情

114. Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento ‘‘manussapāṇo’’ti āha. Tampi bhujissaṃ harantassa avahāro natthi. Yopi [Pg.316] bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. Tameva hi sandhāya idaṃ vuttaṃ – ‘‘pāṇo nāma manussapāṇo vuccatī’’ti. Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. Evarūpaṃ pāṇaṃ ‘‘harissāmī’’ti āmasati, dukkaṭaṃ. Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo.

114. 此后，为明确指出可构成盗取之有情，（律文）说：“人（manussapāṇo）。”即使带走自由人（bhujissa），亦不构成盗取。若有自由人，或为其父母所抵押，或自负五十、六十（钱币）之债，带走此人亦不构成盗取；但是，其（所负之）钱财会随其所在而增值。然而，唯有带走家生（antojātaka）、钱买（dhanakkīta）、战俘（karamarānīta）等类奴隶（dāsa），方构成盗取。正是针对此（奴隶）而说：“所谓‘有情’（pāṇa），即是说人。”于此，当知：生于家中女奴（gehadāsiyā）之腹者，为“家生”；以钱财所购者，为“钱买”；从他国掠夺而来、强使为奴者，为“战俘”。若起“我将盗之”心而触摸此等之人，犯恶作罪。若抓其手足将之举起，令其挣扎，犯偷兰遮罪。若将之举起，意图携之逃离，使其从原处移动丝毫距离，即犯波罗夷罪。若抓其头发或手而拖行，则按步数治罪。

Padasā nessāmīti tajjento vā paharanto vā ‘‘ito gacchāhī’’ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā ‘‘gaccha, palāyitvā sukhaṃ jīvā’’ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. Taṃ attano samīpaṃ āgataṃ añño ‘‘palāyā’’ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. Yo pana vegasā palāyantaṃyeva ‘‘palāya, yāva taṃ sāmikā na gaṇhantī’’ti bhaṇati, anāpatti pārājikassa. Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva.

若威胁或殴打，说：“我要强行带你走”，或说：“从这里走”，当（奴隶）朝所说方向走出第二步时，即犯波罗夷。凡与该比丘同谋者，皆于同一刹那犯波罗夷。比丘见到奴隶，无论是否询问其苦乐，若说：“去吧，逃跑后快乐地生活。”如果他因此逃跑，（该比丘）于其第二步时犯波罗夷。当那（奴隶）来到自己附近时，另一位比丘对他说：“快逃！”若有一百位比丘依次对来到自己附近的该奴隶如此说，则所有比丘皆犯波罗夷。然而，若对已在迅速逃跑者说：“快逃，趁主人还没抓到你！”，不犯波罗夷。但若对缓慢行走者说，而他因其言语而加速，则犯波罗夷。见到已逃至另一村或另一国者，若再教唆其从彼处逃跑，同样犯波罗夷。

Adinnādānaṃ nāma pariyāyena muccati. Yo hi evaṃ vadati – ‘‘tvaṃ idha kiṃ karosi,

不与取波罗夷，可因方便说辞而得以免除。若有人如此说：“你在这里做什么？”

Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī’’ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. Yopi ‘‘mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī’’ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati [Pg.317] maggagamanavasena, na theyyacittena; nevatthi avahāro. Antarāmagge ca coresu uṭṭhitesu ‘‘are! Corā uṭṭhitā, vegena palāya, ehi yāhī’’ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti.

“……你难道不应该逃跑吗？”或者“难道不应该去某个地方过上幸福的生活吗？”或者“男女奴隶（dāsadāsiyo）逃到某某地方，都过着幸福的生活。”他听了此话后逃跑，（说话者）不构成盗取。又如有人说：“我们要去某某地方，去到那里的人都过着幸福的生活，和我们一起走的人，路上也不会有旅途资粮（pātheyya）等方面的辛苦。”他如此说后，带着乐意与自己同行者一起走，这是基于同行而非出于偷心（theyyacitta），因此也不构成盗取。若在途中盗贼出现时，（有人）喊道：“喂！盗贼来了，快跑，快走！”因为此话是为了使其脱离盗贼的危险而说，他们说这不构成盗取。

Pāṇakathā niṭṭhitā.

有情论终。

Apadakathā

无足者论

Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā

在无足者中，所谓蛇，是指有主人、被弄蛇人等所捕获的蛇；他们令其嬉戏

Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. Uddharati, thullaccayaṃ. Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ. Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā ‘‘ehi, re’’ti nāmena pakkositvā nikkhāmeti, pārājikaṃ. Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā ‘‘maṇḍūkādīni khādissāmī’’ti nikkhamitvā palāyati, bhaṇḍadeyyameva. Maccho kevalaṃ idha apadaggahaṇena āgato. Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti.

而获得半个、四分之一个或一个咖哈巴那（kahāpaṇa），即使放蛇，也会拿了银或金才放。他们来到某个比丘的坐处，放下蛇箱，然后睡觉或去到某处。如果该比丘以偷盗心触碰那个箱子，犯恶作。使它摇动，犯偷兰遮。使它离开其位置，犯波罗夷。如果打开箱子，抓住蛇的脖子，犯恶作。把它举起，犯偷兰遮。当笔直地举起它时，蛇尾从箱底脱离哪怕仅有发尖之量，犯波罗夷。当摩擦着拉出它时，蛇尾一脱离箱口，即犯波罗夷。稍微打开箱口，或敲打，或以名字呼唤“来，你这东西！”而使它出来，犯波罗夷。同样地，打开箱口后，或发出蛙声，或发出鼠声，或撒炒米，并以名字呼唤，或弹响手指，如此使它出来也犯波罗夷。即使不打开箱口，这样做后，饥饿的蛇用头撞击箱盖，制造出空隙而逃走，也犯波罗夷。但是，如果箱口已打开，蛇自己出来逃走，应赔偿财物。又，或打开或不打开箱口，只是发出蛙声、鼠声及撒炒米，不以名字呼唤，也不弹响手指，而蛇因饥饿想“我要吃青蛙等”而出来逃走，也只应赔偿财物。鱼只是因“无足者”的摄取而在此提及。此处应说之事，已在“水生物”中说过了。

Apadakathā niṭṭhitā.

无足者论终。

Dvipadakathā

二足者论

115. Dvipadesu [Pg.318] – ye avaharituṃ sakkā, te dassento ‘‘manussā pakkhajātā’’ti āha. Devatā pana avaharituṃ na sakkā. Pakkhā jātā etesanti pakkhajātā. Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti.

115. 于二足者中——为显示那些可被盗取者，（圣典）言：“人与有翼类”。然而，天神(devatā)则不可被盗取。有翼而生，故为有翼类(pakkhajātā)。彼等有毛翼、皮翼、骨翼三种。其中，应知孔雀、鸡等为毛翼类，蝙蝠等为皮翼类，蜜蜂等为骨翼类。所有这些人与有翼类，仅因“二足者”之摄取而包含于此。此处应说之事，已如“虚空住者”与“有情”中所说之理。

Dvipadakathā niṭṭhitā.

二足者论终。

Catuppadakathā

四足者论

116. Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. Hatthiādayo pākaṭāyeva. Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. Abaddhassa sakalā hatthisālā ṭhānaṃ. Tato atikkamane, pārājikaṃ. Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. Tassa vatthudvārātikkamane pārājikaṃ. Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Tassa nagaradvārātikkamane pārājikaṃ. Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. Taṃ haranto padavārena kāretabbo. Nipannassa ekameva ṭhānaṃ. Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. Assepi ayameva vinicchayo. Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. Esa nayo oṭṭhepi.

116. 关于四足者，应知“畜生”(pasu)是指，除巴利文中已提及者外，所有其余的四足种类。象等是显而易见的。于此，以盗心触象，犯恶作(dukkaṭa)；使其惊扰，犯偷兰遮(thullaccaya)。又，若有大力者，因力骄慢，以头顶起幼象(bhiṅkacchāpa)的腹部，使其四足与象鼻皆离于地，哪怕仅一发端之量，即犯波罗夷(pārājika)。又，象或有被缚于象厩(hatthisālā)者，或有未缚而立者，或有立于宅内(antovatthu)者，或有立于王宫广场(rājaṅgaṇa)者。其中，于象厩中，颈部被缚者，其颈缚处与四足，共为五处。若颈部与一足被铁链(ayasaṅkhalikā)所缚，则有六处。若颈部与两足被缚，则有七处。应依此等处而知摇动与移离。对未缚者而言，整个象厩即是其处所。逾越于此，即犯波罗夷。对立于宅内者而言，整个宅内即是其处所。其逾越宅门，即犯波罗夷。对立于王宫广场者而言，整个城市即是其处所。其逾越城门，即犯波罗夷。对立于城外者而言，其所立之处即是其处所。盗运彼者，应以步计罪。对躺卧者而言，仅有一处。以盗心使其站起，于其站起之时，即犯波罗夷。马(assa)亦依此判决。然若其四足被缚，应知有八处。此理亦适用于骆驼(oṭṭha)。

Goṇopi [Pg.319] koci gehe bandhitvā ṭhapito hoti. Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. Vajepi baddhassa pañca ṭhānāni. Abaddhassa sakalo vajo. Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. Sace pana dvāre vivarite vaje vā bhinne sayameva nikkhamati, bhaṇḍadeyyaṃ. Dvāraṃ vivaritvā vā avivaritvā vā vajampi bhinditvā vā abhinditvā vā kevalaṃ sākhābhaṅgaṃ cāleti, na pakkosati, goṇo chātatāya padasā vā laṅghetvā vā nikkhamati, bhaṇḍadeyyameva. Eko majjhe gāme baddho ṭhito, eko nipanno. Ṭhitagoṇassa pañca ṭhānāni honti, nipannassa dve ṭhānāni; tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni.

牛（goṇa）者，或有被系缚放置于家中（geha）者，或有未被系缚而站立者；又或有被系缚放置于牛栏（vaja）者，或有未被系缚而站立者。其中，于家中被系缚放置者，其四足与系绳（bandhana）为五处（ṭhāna）；未被系缚者，整个家为其处所。于牛栏中被系缚者，亦有五处；未被系缚者，整个牛栏为其处所。使其越过牛栏门，犯波罗夷。破坏牛栏而盗取者，使其越过破口，犯波罗夷。或打开门，或破坏牛栏，站于外面，以名字呼唤而使其出来，犯波罗夷。出示断枝（sākhābhaṅga）而呼唤者，亦同此理。不开门，不破坏牛栏，摇动断枝而呼唤，牛因饥饿而越过牛栏出来，即犯波罗夷。然而，若门已开或牛栏已破，牛自行出来，则应赔偿财物（bhaṇḍadeyya）。或开门或不开门，或破坏牛栏或不破坏牛栏，仅仅摇动断枝，而不呼唤，牛因饥饿而走出来或越出来，仅应赔偿财物。一牛被系于村中（gāma）而站立，一牛则躺卧。站立的牛有五处，躺卧的牛有两处；应依此等而了知其移动与离处。

Yo pana nipannaṃ anuṭṭhāpetvā tattheva ghāteti, bhaṇḍadeyyaṃ. Suparikkhitte pana dvārayutte gāme ṭhitagoṇassa sakalagāmo ṭhānaṃ. Aparikkhitte ṭhitassa vā carantassa vā pādehi akkantaṭṭhānameva ṭhānaṃ gadrabhapasukāsupi ayameva vinicchayoti.

又，若有比丘不让躺卧的牛站起，即于其处将其杀死，应赔偿财物。又，于有善防护（suparikkhitta）及有门的村庄中，站立之牛的处所为整个村庄。于无防护的村庄中，站立或行走之牛的处所，仅为其足所踏之处。于驴（gadrabha）、畜生等，亦作此判决。

Catuppadakathā niṭṭhitā.

四足者论终。

Bahuppadakathā

多足者论

117. Bahuppadesu – sace ekāya satapadiyā vatthu pūrati, taṃ padasā nentassa navanavuti thullaccayāni, ekaṃ pārājikaṃ. Sesaṃ vuttanayamevāti.

117. 于多足者中——若一只百足虫（satapadī）的价值足以构成（偷盗）事（vatthu），将其逐足地移离原处时，得九十九个偷兰遮罪，一个波罗夷罪。其余如前所述。

Bahuppadakathā niṭṭhitā.

多足者论终。

Ocarakakathā

窥探者论

118. Ocaratīti [Pg.320] ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. Ocaritvāti sallakkhetvā, upadhāretvāti attho. Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Yo pana ‘‘puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā’’tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño ‘‘ahaṃ dāni harissāmī’’ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. Pariyāyena hi adinnādānato muccatīti.

118. 所谓窥探者(ocaraka)，是指四处探查、潜入内部的人。“窥探”的意思是仔细观察、考量揣摩。“告知”是指向有能力行窃的人透露，在别人家或寺院等处有放置不当、无人看管的物品。两人都犯波罗夷罪，是指：对于必定会被拿走的物品，在窥探者下令和另一人将其从原处移开时，两人都犯波罗夷罪。但如果有人用迂回的方式说：“那家没人，物品放在某处无人看管，门没关，一去就能拿走。难道就没有靠劳力为生的人，去把它拿走吗？”等等，另一个人听了之后想：“我现在就去拿”，于是前去拿走，那么当他将物品从原处移开时犯波罗夷罪，而前者无罪。因为通过迂回的方式，他得以免于不与取罪。

Ocarakakathā niṭṭhitā.

窥探者论终。

Oṇirakkhakathā

守护寄存品者论

Oṇiṃ rakkhatīti oṇirakkho. Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ ‘‘idaṃ

守护寄存品者是指守护寄存品的人。即是说，有人守护着别人带到自己住处的物品，那人说：“这个……”

Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī’’ti vutto rakkhati, tassetaṃ adhivacanaṃ. Tenevāha – ‘‘oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento’’ti. Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, ‘‘evaṃ gaṇhissāmī’’ti āmasanādīni karontassa anurupā āpattiyo veditabbāti.

“……请您暂时照看片刻，尊者，直到我办完某件事回来。”当他受如此嘱托而守护时，此即为该名称的含义。因此说：“所谓守护寄存品者，就是守护被带来的物品的人。”在这种情况下，守护寄存品者通常不解开捆绑悬挂的物品，而是从下方割开袋子(pasibbaka)或包裹(puṭaka)，取走一些东西，然后再像原来一样缝合等。当他怀着“我要这样拿”的念头去触摸等时，应知他犯下相应的罪。

Oṇirakkhakathā niṭṭhitā.

守护寄存品者论终。

Saṃvidāvahārakathā

共谋盗取论

Saṃvidhāya [Pg.321] avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. Tatrāyaṃ vinicchayo – sambahulā bhikkhū ‘‘asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā’’ti saṃvidahitvā gacchanti. Tesu eko bhaṇḍaṃ avaharati. Tassuddhāre sabbesaṃ pārājikaṃ. Parivārepi cetaṃ vuttaṃ –

约定而盗，是为约定盗；此即是说，经由相互约定而实施的盗取。“约定”的意思是，以同一意愿、同一意向共同商议。于此，判定如下：众多比丘商议道：‘我们到某某家去，或破坏屋顶，或挖穿墙壁，盗取财物。’商议之后一同前往。他们中有一人盗取了财物。当该财物被取离原处时，所有人都犯波罗夷。于《附篇》(Parivāra)中亦如是说——

‘‘Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;

Tayo pārājikā, eko na pārājiko;

Pañhā mesā kusalehi cintitā’’ti. (pari. 479);

“四人共谋议，盗取一重物；三人犯波罗夷，一人不犯；此是善巧者所思之问题。”

Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. Tattha ācariyo ‘‘tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī’’ti āha. Antevāsikesu pana paṭhamo ‘‘tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī’’ti āha. Itarepi dve evameva āhaṃsu. Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. Tayo āṇattikā, tehipi thullaccayameva. Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. Tena vuttaṃ – ‘‘caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā’’ti.

其义如下：有师徒四人，想要盗取价值六摩沙迦的重物。其中，老师说：“你拿一摩沙迦，你拿一摩沙迦，你拿一摩沙迦，我拿三摩沙迦。”但弟子中的第一位说：“尊者，您拿三摩沙迦，你拿一摩沙迦，你拿一摩沙迦，我拿一摩沙迦。”其余两位弟子也这么说。于此，诸弟子中，每一位亲手拿取了一摩沙迦，因此犯恶作；经由指令的部分有五摩沙迦，因此他们三人都犯波罗夷。至于老师，他亲手拿取了三摩沙迦，因此犯偷兰遮；经由指令的部分有三摩沙迦，这也同样是偷兰遮。因为在此不与取学处(adinnādānasikkhāpada)中，亲手盗取与指令盗取不可互为构成部分。亲手盗取应以亲手盗取来论处，指令盗取应以指令盗取来论处。因此说：“四人共谋……此是为善巧者所思考的问题。”

Apica saṃvidāvahāre asammohatthaṃ ‘‘ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna’’nti idampi catukkaṃ atthato sallakkhetabbaṃ. Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Ekabhaṇḍaṃ [Pg.322] nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti.

再者，于共谋盗取(saṃvidāvahāra)中，为不生混淆，亦应从义理上辨明此四法：“一物一处，一物多处；多物一处，多物多处”。其中，“一物一处”者，谓众比丘见一家之店板上置有价值五摩沙迦之物，遂命一比丘言：“汝去取来。”于彼取时，一切人皆犯波罗夷。“一物多处”者，谓众比丘见一家于五处店板上，各置价值一摩沙迦之物，遂命一比丘言：“汝去取来。”于取第五摩沙迦时，一切人皆犯波罗夷。“多物一处”者，谓众比丘见属众人所有、价值五摩沙迦或过五摩沙迦之物置于一处，遂命一比丘言：“汝去取来。”于彼取时，一切人皆犯波罗夷。“多物多处”者，谓众比丘见五家于五处店板上，各置价值一摩沙迦之物，遂命一比丘言：“汝去取来。”于取第五摩沙迦时，一切人皆犯波罗夷。

Saṃvidāvahārakathā niṭṭhitā.

共谋盗取论终。

Saṅketakammakathā

约定业论

119. Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. Ettha ca ‘‘purebhattaṃ avaharā’’ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. Sace pana ‘‘ajja purebhattaṃ avaharā’’ti vutte sve purebhattaṃ avaharati, ‘‘ajjā’’ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. Sace ‘‘sve purebhattaṃ avaharā’’ti vutte ajja purebhattaṃ avaharati, ‘‘sve’’ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. ‘‘Sve purebhatta’’nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. Esa nayo pacchābhattarattindivesupi. Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. ‘‘Purebhattaṃ harā’’ti vutte ‘‘purebhattameva harissāmī’’ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? Mahāsumatthero tāva āha – ‘‘purebhattapayogova eso, tasmā mūlaṭṭho na muccatī’’ti. Mahāpadumatthero panāha – ‘‘kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī’’ti.

119. 所谓约定业(saṅketakamma)，即是识知之业(sañjānanakammaṃ)；其义为：以限定时间(kālapariccheda)的方式作标记。于此，若说“在午前拿取”，那么无论是在今天、明天或来年的午前拿取，皆不构成违约(visaṅketa)；双方都如在“同伙论”(ocaraka)中所说的方式构成波罗夷(pārājika)。但如果说“今天午前拿取”，而他在明天午前拿取，此即超越“今天”之限定，成为事后拿取。如果说“明天午前拿取”，而他在今天午前拿取，此即未达“明天”之限定，成为提前拿取。如此拿取，仅拿取者犯波罗夷，主谋者无罪。若说“明天午前”，却在当天或明天的午后拿取，当知此为对该约定既提前又推后地拿取。此理亦适用于午后、夜间和白日。于此，亦当依初夜、中夜、后夜，黑月分、白月分，月、时节、年等方式，了知符合约定与违背约定。若说“在午前拿取”，而当他努力“我只在午前拿取”时，时间已至午后，此当如何？对此，大须摩那(Mahāsumana)长老先说：“此乃午前之加行，因此主谋者不免罪。”而大红莲(Mahāpaduma)长老则说：“因超越时间限定，故为违约，因此主谋者免罪。”

Saṅketakammakathā niṭṭhitā.

约定业论终。

Nimittakammakathā

标相业论

120. Nimittakammanti [Pg.323] saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ ‘‘akkhiṃ vā nikhaṇissāmī’’tiādinā nayena tidhā vuttaṃ. Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. Sesamettha saṅketakamme vuttanayamevāti.

120. 所谓标相业(nimittakamma)，即是为生起识相故，作出某种标记。此已通过“我将眨眼”等方式，宣说了三种。于此，亦应包含举手、拍手、弹指、扬颈、咳嗽等多种方式。其余皆如“约定业”中所说之理。

Nimittakammakathā niṭṭhitā.

标相业论终。

Āṇattikathā

教令论

121. Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ ‘‘bhikkhu bhikkhuṃ āṇāpetī’’tiādimāha. Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ.

121. 如今，为于此等约定业与标记业中不生迷惑，故说“比丘命令比丘”等句。于此，若行窃者认为所取之物即是命令者作标记后所说之物，并拿取了彼物，则二者皆犯波罗夷。若行窃者认为所取之物即是所说之物，却拿取了置于同一处的另一件物品，则根本者无罪。若行窃者误认所说之物为另一件（贵重品），却仍拿取了彼（所说之）物，则二者皆犯波罗夷。若行窃者认为所取之物是另一件（贵重品），而他也确实拿取了那另一件物品，则仅行窃者犯波罗夷。

Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ [Pg.324] gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ‘‘sabbesaṃ āpatti pārājikassā’’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā.

在“告诉某甲”等（教令）中，当知有一位阿阇梨和三位名叫佛护（Buddharakkhita）、法护（Dhammarakkhita）、僧护（Saṅgharakkhita）的弟子。其中，“比丘命令比丘”是指：阿阇梨在某处发现某件物品后，为将其拿来而命令佛护。“告诉某甲”是指：“佛护，你去将此事告知法护。”“让某甲告诉某甲”是指：法护也去告知僧护。“让某甲拿走某物”是指：“由你（佛护）所命令的法护再去命令僧护，让僧护拿走那件物品，因为在我们当中，他（僧护）天性勇猛，能胜任此事。”“犯恶作罪”是指：如此下令的阿阇梨，首先犯下恶作罪。但如果该命令将被如愿执行，那么在命令的当下，就构成后面所说的偷兰遮罪。又如果那件物品必将被拿走，如后面所说“所有人都犯波罗夷罪”，那么此人（阿阇梨）就在那一刻犯下波罗夷罪。此理于一切处皆当了知。

So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ‘‘amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso’’’ti āroceti, evaṃ tesampi dukkaṭaṃ. Avahārako paṭiggaṇhātīti ‘‘sādhu harissāmī’’ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva.

“他告诉另一个人”是指：佛护告诉法护，法护又告诉僧护说：“我们的阿阇梨(ācariya)这样说：‘你去拿走某某物品，你真是我们中的勇士。’”如此转告时，他们也都得恶作罪。“偷盗者接受”是指僧护应允道：“好的，我将去拿。”“根本者犯偷兰遮罪”是指：就在僧护接受的当下，阿阇梨得偷兰遮罪，因为他已教唆众人作恶。“他拿走那物品”是指：如果那位僧护拿走了那件物品，那么所有四人都得波罗夷罪。不仅是这四人，以此方式，若不错乱指令而辗转命令下去，无论是一百位或一千位沙门，所有人都得波罗夷罪。

Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ‘‘amhākaṃ ācariyo evamāha – ‘itthannāmaṃ kira bhaṇḍaṃ avaharā’’’ti āṇāpeti. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho.

第二例：“他命令另一个人”是指：受阿阇梨(ācariya)所命的佛护，因未见到法护或不愿告知他，便径直到僧护那里命令道：“我们的阿阇梨这样说：‘你去拿走某某物品。’”“得恶作罪”是指：因下了命令，佛护首先得恶作罪。“（偷盗者）接受，得恶作罪”是指：当僧护接受时，当知根本者只得恶作罪。但如果他拿走了那件物品，那么命令者佛护和偷盗者僧护两人都得波罗夷罪。至于根本者阿阇梨，因错乱指令，故无波罗夷罪。法护则因不知情而完全无罪。而佛护，他使两人（阿阇梨与法护）得以安稳，自己却败坏了。

Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā [Pg.325] ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ.

在此后的四种命令情况中，首先在第一种情况中，“他去了又回来”是指：他去了存放物品的地方，但因看到内外都有守卫，无法偷盗而回来。当（命令者说）：“你去吧，等你能够偷的时候再偷它”时，他犯了恶作(dukkaṭa)罪。如此，再次下达命令也只是恶作罪。然而，如果该物品是必定要被盗取的，那么这种成就其事的意图，就如同紧随道心之后的道果，因此，此人在下达命令的刹那就犯波罗夷(pārājika)罪。即使盗取者在六十年后才偷取该物品，而命令者在此期间死亡或还俗，他也是以非沙门的身份死亡或还俗。但对于盗取者而言，则在盗取的刹那就犯波罗夷罪。

Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ‘‘mā avaharī’’ti

在第二种情况中——因为他（命令者）说得轻柔，或因那人（被命令者）耳聋，（他虽说了）“不要偷！”

Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Tatiyavāre – pana sāvitattā mutto. Catutthavāre – tena ca sāvitattā, itarena ca ‘‘sādhū’’ti sampaṭicchitvā oratattā ubhopi muttāti.

（但）这句话未能传达，因此原命令者未解脱。在第三种情况中——因为已传达而解脱。在第四种情况中——因为他已传达，另一人也以“善哉！”接受并停止，故两人都解脱。

Āṇattikathā niṭṭhitā.

命令论终。

Āpattibhedaṃ

罪相分别

122. Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento ‘‘pañcahi ākārehī’’tiādimāha. Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa ‘‘parapariggahitañca hotī’’tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ.

122. 现在，为说明就“从其处移动”所说的不与取（adinnādāna）之构成要素，以及依事的差别而有的罪过差别，（论师）说“以五种行相”等。于此，“以五种行相”即“以五种原因”，亦即是说“以五种支分”。其简要义理如下：盗取不与之物者，若具足由“是为他人所有”等方式所说的五种行相，则成波罗夷，若少于此数则不成。此即五种行相：为他人所有、有他人所有想、物品价值重大、偷盗心、从其处移动。此外，于其后的两种情况中，就轻微资具，依事的差别而开示了偷兰遮与恶作。

125. ‘‘Chahākārehī’’tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. Tatra yadetaṃ ‘‘na [Pg.326] ca parapariggahita’’nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi ‘‘na ca parapariggahita’’ntveva saṅkhyaṃ gacchati. Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti.

125. 然而，在以“依六种行相”等方式所说的三种情况中，应知有如下六种行相：非己物想、非信赖取、非暂时取、物品价值重大、偷盗心、从其处移动。于此，亦依事的差别，于第一种情况说为波罗夷，于第二及第三种情况则说为偷兰遮与恶作。至于其后的三种情况，即使有事的差别，但因其事未为他人所有，故只说为恶作。其中，所谓“非为他人所有”，可以是指无人照管的、被丢弃的、断了根的（失物）、无主之事，也可以是自己的所有物，两者皆可计为“非为他人所有”。因为于此情况中，仍有“他人所有想”，且以偷盗心而取，故不说为无罪。

Āpattibhedaṃ niṭṭhitaṃ.

罪过差别终。

Anāpattibhedaṃ

无罪差别

131. Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ‘‘anāpatti sasaññissā’’tiādimāha. Tattha sasaññissāti sakasaññissa, ‘‘mayhaṃ santakaṃ idaṃ bhaṇḍa’’nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. Sace sāmikehi ‘‘dehī’’ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ.

131. 如是依事与依心显示了罪的分别后，现在为了显示无罪的分别，而说“于己物想者无罪”等。于此，“于己物想者”即有自己的认知者，即作“此物为我所有”之想而取他人物品，于此拿取无罪，但所取之物必须归还。若物主说“还给我”时，他不归还，当物主放弃追讨时，即犯波罗夷。

Vissāsaggāheti vissāsaggahaṇepi anāpatti. Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano’’ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti ‘‘mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī’’ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ ‘‘gahite me attamano bhavissatī’’ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti.

就亲厚取（vissāsaggāha）而言，因亲厚而取亦无罪。亲厚取的特征当从此经教了知：“诸比丘，我允许从具足五支的人处亲厚取：曾相见（sandiṭṭha）、曾交谊（sambhatta）、曾被言说（ālapita）、尚存活（jīvati）、且取后其心喜悦（gahite attamano）。”（《大品》356）于此，“曾相见”是指仅见过面的朋友；“曾交谊”是指亲密的朋友；“曾被言说”是指曾被告知：“我的东西，你想要什么就拿什么，不必问过再拿。”“尚存活”是指即使卧病不起，只要生命根尚未断绝。“取后其心喜悦”是指取用后他会感到高兴。对于这样的人，若知“我取了他的东西他会高兴”，则可取用。说此五支是为完全概括而说。然而，亲厚取由三支即可成立：曾相见、尚存活、取后其心喜悦；或，曾交谊、尚存活、取后其心喜悦；或，曾被言说、尚存活、取后其心喜悦。

Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ. Yo pana paṭhamaṃyeva ‘‘suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā’’ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā [Pg.327] kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana ‘‘mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā’’ti vutte ‘‘gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī’’ti vadati. Ayaṃ paccāharāpetuṃ labhati.

又，若物主已死，或于其物被取时不悦，则其财物即使是以信赖而取，亦应归还。归还亡者财物时，应先交给对此财物有所有权或继承权的在家人或出家人。对于不悦者的财物，则应归还其本人。又，若有人起初以言语或仅以心念随喜说：“你取我物，做得好！”之后因某个缘由而生气，则不得索回。又若有人不愿给予，但心中默许，口无所言，他也不得索回。又，若有人在被告知“我已拿取或使用了您的物品”时说：“无论是拿取或使用，那是我为某个要事而放置的，理应恢复原状。”此人则可索回。

Tāvakāliketi ‘‘paṭidassāmi paṭikarissāmī’’ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā ‘‘tuyhevetaṃ hotū’’ti anujānāti, iccetaṃ kusalaṃ. No ce anujānāti, āharāpente dātabbaṃ. Saṅghasantakaṃ pana paṭidātumeva vaṭṭati.

所谓暂时取，是指取物者心想：“我将归还，我将补偿。”如此，即使是暂时取，亦无罪。又，所取之物，若物主——无论是个人或僧团——应允说：“此物就归你了”，此为善事。若不应允，当被索还时，应当归还。至于僧伽之物，则必须归还。

Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe ‘‘petā’’ tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa ‘‘mā gaṇha, mā gaṇhā’’ti vadantassāpi gahetvā gacchati, vaṭṭati. Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi.

关于取非人物，于此，无论是生于饿鬼界者，或于彼处死后复生于彼自体者，乃至四大天王等天神，皆算作“非人”。取其所有物无罪。诚然，即使天王帝释摆设店铺而坐，有天眼的比丘了知后，为自己做衣之需，取走价值十万的衣料，纵使帝释喊着“勿取，勿取！”，他取走亦无妨。至于人们为祭祀天神而挂在树木等处的衣料，则更无须多言（亦可取用）。

Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. Anatthampi hi kareyya. Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati.

“于畜生所执取”：于畜生所拥有物，取之无罪。若龙王(nāgarājā)或金翅鸟童子(supaṇṇamāṇavako)以人形开设店铺，有比丘以前述方式取其所有物而去，是允许的。若狮子或老虎杀死鹿、水牛等，正因饥饿而食时，最初不应阻止，因为它可能会造成伤害。但若在它吃了一些后能够阻止，则可以阻止后取走。对于鹰隼等叼着肉飞过，也可以使之掉落后取走。

Paṃsukūlasaññissāti assāmikaṃ ‘‘idaṃ paṃsukūla’’nti evaṃsaññissāpi gahaṇe anāpatti. Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ[Pg.328]. Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti.

“于作粪扫想者”：于无主物，作“此是粪扫”想而取，无罪。但若此物有主，当物主前来索要时，应当归还。“于狂人”：于前述类型的狂人，亦无罪。“于初业者”：于此，达尼亚(Dhaniyo)是初业者，他无罪。但其余者，如偷盗染工衣包等的贼、六群比丘等，则有罪。

Anāpattibhedaṃ niṭṭhitaṃ.

无罪之分别 终。

Padabhājanīyavaṇṇanā niṭṭhitā.

逐句分别释义 终。

Pakiṇṇakakathā

杂论

Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cāti.

生起与行业，以及想与有心；世间罪与业，善等与受。

Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. ‘‘Adinnaṃ ādiyāmī’’ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ.

于此杂论中，此学处是三生起的：亲手(sāhatthika)者，从身与心生起；命令(āṇattika)者，从语与心生起；亲手与命令者，从身、语与心生起。它亦是从行业生起，因为只有行者才会违犯，不行者则不违犯。因无“我取未予之物”之想而得解脱，故为想解脱。它是有心的，是世间罪，是身业、语业，是不善心。无论是喜、惧或舍而违犯，故是三受的。这一切都应如第一学处中所说之理而知。

Pakiṇṇakakathā niṭṭhitā.

杂论 终。

Vinītavatthuvaṇṇanā

已决事释义

132. Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva.

132. 在已决事(vinītavatthu)的讨论中，六群比丘的事例已在随制(anupaññatti)中说过。

Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! Tenāha – ‘‘anāpatti bhikkhu cittuppāde’’ti. Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti.

在第二件事中：所谓的心，是凡夫由于贪欲等的影响，舍弃其本性而奔走、追逐、驰散。如果世尊不分身门与语门之别，仅因心念生起便制定罪过，谁能使自己无罪呢！因此他说：“比丘，仅心念生起，无罪。”然而，不应为心所控制，当以审虑省察之力制止心。

133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni.

133-4. 触摸、使震动、从其位置移动，以及其后直到“以盗心从地上拿取”为止的诸事例，其义皆甚明显。

135. Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, ‘‘corosi tva’’nti parāmasi. Itaro pana ‘‘kena avahaṭa’’nti vutte ‘‘mayā avahaṭa’’nti pucchāsabhāgena paṭiññaṃ adāsi. Yadi hi itarena ‘‘kena gahitaṃ, kena apanītaṃ, kena ṭhapita’’nti vuttaṃ abhavissa, atha ayampi ‘‘mayā gahitaṃ, apanītaṃ, ṭhapita’’nti vā vadeyya. Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. Tenāha bhagavā – ‘‘anāpatti bhikkhu niruttipathe’’ti. Vohāravacanamatte anāpattīti attho. Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva.

135. 在言辞方式(Niruttipatha)的事例(1.329)中：“拿了”(ādiyi)即是取；“你是贼”(corosi tvaṃ)即是评断。而另一人被问“被谁拿走了？”时，回答“被我拿走了”，这是作出了与问题相符的承认。因为如果另一人问的是“被谁拿取？被谁移走？被谁放置？”，那么此人或许也会回答“被我拿取、移走、放置”。口是为了吃和说而造，但没有盗心，便没有偷盗。因此，世尊说：“比丘，在言辞方式上无罪。”其义是：仅在言语表达上无罪。此后，直到包缠物(veṭhana)事例的结尾，一切义理都甚为明显。

137. Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. Tena vuttaṃ – ‘‘taṃ sarīraṃ uṭṭhahitvā’’ti. Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti.

137. 在未腐烂尸体事中，所谓“依附”，是指：由于对裹尸布的贪爱，（饿鬼）即投生于那具尸体上。所谓“不听从”，是指不接受他的话，或不尊重他。所谓“那具尸体站起来”，是指饿鬼以自己的威力让那具尸体站起来。因此说：“那具尸体站起来”。所谓“关上门”，是指比丘的住处就在墓地附近，因此生性胆小的比丘迅速进入住处并关上了门。所谓“就在那里倒下”，是指门关上后，饿鬼不再依恋裹尸布，舍弃那具尸体，随业而去，因此那具尸体就在那里倒下，意思是说“它倒下了”。

Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. Bhinne pana gahetuṃ vaṭṭati. Kittāvatā pana bhinnaṃ hoti? Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.

在未腐烂的尸体上，即在未干的新鲜尸体上，不应拿取粪扫衣；拿取者会遭遇此类灾祸，并且触犯恶作。但在已破损的尸体上，则可以拿取。那么，破损到什么程度呢？只要被乌鸦、鹰、狗、豺狼等用喙或牙齿稍微撕裂即可。如果因摔落摩擦，仅是表皮破损而真皮未破损，这仍是未破损；但若真皮破损，即是已破损。若其尚在生前即有已溃烂的脓疮、麻风、疖子或伤口，这也是已破损。从第三天起，尸体因肿胀等而呈现腐尸状态，也是已破损。然而，即使尸体完全未破损，让守墓人或其他人类代为拿取也是允许的。若无他人可得，则应用刀具等制造伤口后拿取。若是不同类的尸体，则应建立正念，生起沙门想，于其头顶或手背、脚背制造伤口后拿取。

Kusasaṅkāmanavatthukathā

吉祥草转移事论

138. Tadanantare [Pg.330] vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe ‘‘ādiyeyyā’’ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho.

138. 在此之后的事中，“移动草后拿走了衣”，其义为：以移草盗取的方式盗取；此即先前在“ādiyeyyā”(他可以拿)一词的释义(vaṇṇanā)中，仅以名称所显示的偷盗取、强力夺取、思虑取、覆藏取、移草盗取等盗取方式之一。

Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro ‘‘theyyāvahāro’’ti veditabbo.

应当了解这些盗取方式的差别如下：若有人在夜晚或白天，通过破门挖墙等方式，不被看见地拿走属于他人的财物，或者用假量器、假钱币等手段欺骗取得，他这种拿取的方式当知为“偷盗取”。

Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro ‘‘pasayhāvahāro’’ti veditabbo.

若有人以暴力强行压制他人，或以恐吓威胁夺取其财物，如同行拦路抢劫、村庄劫掠等的暴徒，或因愤怒而抢劫他人房屋者；又如国王、大臣等，仗恃权势，强行索取超过自己应得之物；如此夺取，当知为“强力夺取”。

Parikappetvā gaṇhato pana avahāro ‘‘parikappāvahāro’’ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho. Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā ‘‘sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā ‘‘sutta’’nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. ‘‘Sutta’’nti ñatvāpi ‘‘yaṃ laddhaṃ, taṃ gahetabba’’nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. ‘‘Coro, coro’’ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Atha nivattesu sāmikesu sayameva taṃ disvā ‘‘pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka’’nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. ‘‘Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace [Pg.331] sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī’’tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo.

又，思虑后拿取者的盗取，被称为“思虑盗”(parikappāvahāro)，它可分为物品思虑(bhaṇḍaparikappa)和处所思虑(okāsaparikappa)两种。此中，这是物品思虑：在此，某位想要衣布者进入内室，心想：“若是衣布，我便拿取；若是线，我便不拿取。”他如此思虑后，在黑暗中拿取一个袋子。如果里面是衣布，就在拿起时犯波罗夷(pārājika)罪。如果是线，则得免罪。拿到外面，解开后，知道是线，又拿回去放在原处，仍得免罪。即使知道是线，但想着“得到什么就拿什么”而离去，应按步数来治罪。如果放在地上再拿起，就在拿起时犯波罗夷罪。被物主们喊着“贼！贼！”而追捕，他丢下物品逃跑，则得免罪。物主们拿走了它，这是好的。如果是某个其他人拿走了，则应赔偿物品。其后，在物主们离开后，他自己心想“这先前是我拿出来的，现在是我的了”而拿走，则得免罪，但应赔偿物品。以“若是线，我便拿取；若是衣布，我便不拿取。若是酥油，我便拿取；若是油，我便不拿取”等方式思虑后拿取者，也是同样的道理。

Mahāpaccariyādīsu pana ‘‘sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā ‘sāṭako aya’nti disvā gacchanto paduddhāreneva kāretabbo’’ti vuttaṃ. Ettha pana ‘‘sace sāṭako bhavissati, gaṇhissāmī’’ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. ‘‘Taṃ maññamāno taṃ avaharī’’ti pāḷiyā ca sametīti. Tattha yvāyaṃ ‘‘sace sāṭako bhavissati, gaṇhissāmī’’tiādinā nayena pavatto parikappo, ayaṃ ‘‘bhaṇḍaparikappo’’ nāma.

然而，在《大筏注》(Mahāpaccarī)等义注中说：“想要衣布者，即便拿着装有衣布的袋子出去，站在外面解开，看见‘这是衣布’后离去，也仅以举足即构成（犯罪）。”在此，由于思虑了“如果是衣布，我就拿”，故可见其思虑，但由于是看见后才拿走，故不见其思虑盗。然而，在《大义注》(Mahāaṭṭhakathā)中说，对于所思虑之物，在未见的情况下，当其仍处于被思虑的状态时，拿起它就被称为盗取，因此，在那里可见思虑盗。这也与“作彼想而盗彼”的巴利（经文）相符。在此，以“如果是衣布，我就拿”等方式进行的思虑，被称为“物品思虑”。

Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭhāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī’’ti parikappeti. Tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. Keci panettha ‘‘yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā’’ti vadanti. Ayaṃ tāva mahāaṭṭhakathānayo. Mahāpaccariyaṃ pana ‘‘sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā’’ti vuttaṃ. Tatra yvāyaṃ ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā [Pg.332] vicaranto viya etesaṃyeva dassāmī’’ti pavatto parikappo, ayaṃ ‘‘okāsaparikappo’’ nāma.

处所思虑(okāsaparikappa)则应如是了知：在此，某个贪心的比丘进入他人的僧院、俗家或林中的工坊，坐在那里交谈时，看见某个诱人的资具，便观察起来。看见后，便以门、门廊、殿堂下方、院落、门楼、树下等为准划定一个界限，心想：“如果在此界限内有人看见我，我便假装是因想看看而拿着走动，然后就还给他们；如果没有人看见，我就拿走。”他如此思虑。当他拿着那物品，一越过所思虑的界限，即犯波罗夷罪。如果他思虑的界限是近住区(upacārasīma)，当他朝那个方向走去时，或在作意业处(kammaṭṭhāna)等，或心不在焉，或无意中越过了近住区，则构成应予赔偿。又或者，当他到达那个地方时，有盗贼、大象、猛兽出现，或下起大雨，他为了想从那危难中解脱而仓促越过那个地方，也同样构成应予赔偿。此处有些人说：“因为从一开始就是以盗心拿取，所以（罪行）无法防护，就是盗取。”以上是《大义注》的观点。然而，在《大筏注》中说：“即使他在界限内骑上大象或马，既不自己驱赶，也不叫人驱赶；即使越过了界限，也不犯波罗夷罪，只构成应予赔偿。”在此，“如果在此界限内有人看见我……我便还给他们”这一思虑，即名为“处所思虑”。

Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ‘‘parikappāvahāro’’ti veditabbo.

如是，依此二种思虑，思虑后而拿取，此盗取当知为“思虑盗”(parikappāvahāra)。

Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā ‘‘sace onamitvā gahessāmi, ‘kiṃ samaṇo gaṇhātī’ti maṃ jānitvā viheṭheyyu’’nti paṃsunā vā paṇṇena vā paṭicchādeti – ‘‘pacchā gaṇhissāmī’’ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā ‘‘idāni andhakāro, sve jānissāmā’’ti sālayā eva gatā honti. Athassa taṃ uddharato uddhāre pārājikaṃ. ‘‘Paṭicchannakāleyeva taṃ mama santaka’’nti sakasaññāya vā ‘‘gatā dāni te, chaḍḍitabhaṇḍaṃ ida’’nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ.

再者，覆藏而盗取，名为覆藏盗。此当如是了知：若有比丘看见人们在花园等地玩耍或进入时脱下放置的装饰品，心想：“如果我弯腰去拿，他们会知道是沙门在拿东西而骚扰我”，于是用尘土或树叶将其覆藏，意图“稍后再拿”。至此，其物尚未被移离原处，故不成立盗取。但当那些人想进村，寻找那物品却找不到，说：“现在天黑了，明天再找吧”，然后仍有挂念地离开。其后，此比丘将该物取出时，于取出之际即犯波罗夷罪。但若是在覆藏时就以“这是我的东西”的自物想，或以“他们已走，此为遗弃物”的粪扫想而拿取，则应归还物品。即使他们在第二天回来寻找，找不到而放弃后离开，（比丘）拿取该物仍应归还。为什么？因为他的行为导致他们没有看见。又，若有比丘看见此类物品，在原处并未遮盖，而以盗心用脚将其踩入泥中或沙中，则在他踩入的当下即犯波罗夷罪。

Kusaṃ saṅkāmetvā pana avaharaṇaṃ ‘‘kusāvahāro’’ti vuccati. Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. Parassa koṭṭhāse pāteti, rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati[Pg.333], pātane rakkhati. Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ.

再者，移动筹签（kusa）而拿取，称为“移筹盗”。此亦当如是了知：若有比丘在分配衣物时，投筹为标，意图拿取位于自己份儿附近，属于他人的那份或贵、或贱、或等值的物品，而想将落在自己份上的筹秆（kusadaṇḍaka）放到他人份上。当他拿起（自己的筹秆）时，尚无犯。当他将其放到他人份上时，仍无犯。但当（自己的筹秆）落下后，他从他人份上拿起属于他人的筹秆时，于拿起之际即犯波罗夷罪。若他先从他人份上拿起筹秆，意图放到自己份上，则于拿起时无犯，于放下时亦无犯。又，他从自己份上拿起自己的筹秆，仅于拿起时无犯。当他拿起此筹秆，将其放到他人份上时，于其离手之际即犯波罗夷罪。

Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro ‘‘‘mayhaṃ, bhante, daṇḍako na paññāyatī’ti. ‘Mayhampi, āvuso, na paññāyatī’ti. ‘Katamo pana, bhante, mayhaṃ bhāgo’ti? ‘Ayaṃ tuyhaṃ bhāgo’’’ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. Sacepi tena ‘‘ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā’’ti vutte ‘‘nāyaṃ mamā’’ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. Sace pana itaro ‘‘ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā’’ti cintetvā ‘‘mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā’’ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. Sacepi so vivādabhīruko bhikkhu ‘‘yaṃ tuyhaṃ ruccati, taṃ gaṇhā’’ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti.

但若（盗者）将两份中的筹码都隐藏起来，待其他比丘离开后，另一人（受害者）说：“尊者，我的筹码不见了。”（盗者）说：“贤友，我的也不见了。”（受害者问：）“那么，尊者，哪一份是我的呢？”（盗者）指着自己的份说：“这是你的份。”当那人或争论或不争论，拿了那份离开后，此人（盗者）便拿取他（受害者）的那份，于拿取时即犯波罗夷。即使那人（受害者）说：“我不会把我的份给你，你当自己认清了再拿你的份”，而他（盗者）明知“这不是我的”，却仍然拿走他（受害者）的那份，于拿取时即犯波罗夷。但若另一人（受害者）心想：“‘这是你的份，这是我的份’，如此争论何益？”于是说：“无论是我的份，还是你们的份，哪份好你们就拿哪份吧。”这便算是已被给予而拿取，于此无盗取。即使那害怕争论的比丘被告知“你喜欢哪份就拿哪份”后，留下分给自己的那份较好的，只拿了较差的离开，之后另一人拿取（对方）挑选后剩下的部分，也绝无盗取。

Aṭṭhakathāsupana vuttaṃ – ‘‘imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba’’nti evañca vatvā cīvarakkhandhake‘‘paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū’’ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake ‘‘tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu’’nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva ‘‘tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – ‘idha mayaṃ vassaṃ vasissāmā’ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte’’ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena [Pg.334] kathitā. Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva.

又，在诸义注中说：“此处，仅以移交草签(kusasaṅkāmana)的方式述及一种有关衣的分配，然而亦应引述并说明四资具的生起与分配。”如是说后，在《衣犍度》中，以耆婆事为始（‘尊者，请世尊接受我供养的细威雅迦(Sīveyyaka)衣双；也请允许比丘僧团接受居士衣。’），讲述了已生起衣的故事；在《坐卧处犍度》中，以此经为始（‘那时，王舍城发生饥荒，人们没有能力供养僧团斋饭，只愿意提供指定饮食、邀请饮食、抽签饮食、半月饮食、布萨日饮食或初一日饮食。’），讲述了有关钵食的故事；同样在《坐卧处犍度》中，以六群比丘(chabbaggiyā)事为始（‘那时，十七群比丘(sattarasavaggiyā)正在修缮某个边远的大寺院，心想“我们可以在这里安居过雨季。”六群比丘看见十七群比丘正在修缮寺院……’），讲述了有关坐卧处的故事，以及其余有关酥油等药品的故事，皆被详细讲述。而我们则将就在其出现之处讲述这一切；如是讲述的理由，前面已经说过。

Kusasaṅkāmanavatthukathā niṭṭhitā.

有关移交草签事的故事终。

139. Ito paraṃ jantāgharavatthu uttānatthameva.

139. 此后，有关蒸浴房(jantāghara)事，其义自明。

140. Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ.

140. 在五种残食(vighāsa)事中，那些比丘让未受具足戒者作净后食用。又，取残食者，应取食后所剩、被丢弃者。若能使正在食者弃而后取，此亦允许。然为护己及悲悯他故，则不应取。

141. Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ ‘‘aparassa bhāgaṃ dehī’’ti vatvā gaṇhato bhaṇḍadeyyaṃ. Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. Asammatena vā anāṇattena vā diyyamāne ‘‘aparampi bhāgaṃ dehī’’ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. Sāmikena pana ‘‘imassa dehī’’ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro.

141. 在关于米饭、嚼食、糕点、甘蔗、丁巴鲁果等物品分配的事中，（比丘）对一个不存在的人（puggala）说：“给另一个人一份。”“他毫无根据地拿取”是指：当物主们正在给与时，他这样拿取。“比丘不犯波罗夷”是指：他拿取了物主们所给的；因此说他不犯。“犯故意妄语波逸提”是指：凡他所说的故意妄语，对此说犯波逸提；如同后面三锅粥的事例。关于拿取，判定如下：属于僧团之物，由经同意者、或受命的园丁等人所给与时；以及属于在家人的物品，由物主或受命者所给与时，若说“给另一个人一份”而拿取，则应赔偿物品。由他人（未经授权者）给与时，拿取者应按物品价值赔偿。由未经同意或未受命者给与时，若说“再给另一个人一份”或虚报僧腊而拿取，则应如四钵的事例，于其举起之时，即令其按物品价值赔偿。由其他人给与时，如此拿取也应赔偿物品。但若由物主说“给此人”而令人给与，或亲自给与，则为善施——此为所有义注决择之精要。

142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. Sesamettha, parikkhāravatthūsu ca pākaṭameva.

142-3. 关于饭食处等事：饭食处（odaniyaghara）是指贩售熟饭的房舍；售肉处（sūnaghara）是指贩售熟肉的房舍；糕饼处（pūvaghara）是指贩售嚼食的房舍。其余部分，以及在资具（parikkhāra）事中，都是显而易见的。

144. Pīṭhavatthusmiṃ [Pg.335] – so bhikkhu parikappetvā ‘‘etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī’’ti saṅkāmesi. Tenassa saṅkāmane avahāro natthi. Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. Bhisiādīni tīṇi vatthūni pākaṭāneva.

144. 在坐具（pīṭha）事中：彼比丘预先盘算“（等它）到达那个地方后我就拿走”，并移动了它。因此，在他移动时，不构成盗取。但在移动之后，从预先计划好的地方拿取，则说犯波罗夷。如此拿取时，如果对坐具没有盗心，应在估价囊袋后令其赔偿。如果对坐具也有盗心，则应在估价两者后令其赔偿。坐垫（bhisi）等三事是显而易见的。

146. Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. Yadi pana dāyakā ‘‘bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī’’ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. Sesamettha uttānatthameva.

146. 在以信任故取（vissāsaggāha）等三事中，拿取无犯，但若让人送来，则应偿还物品。为乞食而入者，只应为站在近住区（upacāra）界限内之人拿取其份。但若施主们说：“尊者，也请为在近住区外之人拿取其份，他们来了之后自会受用。”如此，则为在村内之人所设的份也可以拿取。此处其余部分，其义自明。

148-9. Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. Sāmikā sālayā, corā nirālayā, eseva nayo. Sāmikā nirālayā, corā sālayā; ‘‘puna gaṇhissāmā’’ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ.

148-9. 在芒果盗贼（ambacoraka）等七事中，以粪扫想而取则无犯；若让人送来，则应偿还物品；若以盗心享用，则犯波罗夷。于此，决择如下：物主有执恋，盗贼也有执恋，（比丘）以粪扫想而食者，应偿还物品；以盗心而取者，在移离原处时即构成盗取。物主有执恋，盗贼无执恋，准则亦同。物主无执恋，盗贼有执恋，（盗贼）想：“我等将再取”，而将其抛于某隐蔽处后离去，准则亦同。二者皆无执恋，（比丘）以粪扫想而食者无犯，以盗心而食则犯恶作。

Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā ‘‘puna āvasante janapade āgamissāmā’’ti saussāhāva gacchanti. Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni ‘‘chaḍḍitakānī’’ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo.

关于僧伽的芒果等物：无论生于僧伽园林，或由他人带来施与，盗取价值五摩沙迦或过五摩沙迦者，犯波罗夷罪。在边地，因盗匪侵扰，村民逃离村庄时，比丘们亦舍弃寺院，怀着“待此地再有人居住时，我等即返回”之念而离去。有比丘抵达此等寺院，将熟芒果等作“已舍弃物”想，以粪扫想而受用，无犯。若以盗心受用，则构成盗取，应估价令其赔偿。

Mahāpaccariyaṃ [Pg.336] pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – ‘‘chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā’’ti. Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. Theyyacittena dento agghena kāretabbo. Saṅghikepi eseva nayo. Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. No ce vatthu pahoti, agghena kāretabbo. Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. Ghaṇṭiṃ paharitvā kālaṃ ghosetvā ‘‘mayhaṃ pāpuṇātī’’ti khāditaṃ sukhāditaṃ. Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā ‘‘mayhaṃ pāpuṇātī’’ti khāditampi sukhāditameva. Pupphārāmavatthudvayaṃ pākaṭameva.

再者，于《大筏注》(Mahāpaccarī)与《略注》(Saṅkhepaṭṭhakathā)中不加区别地说道：“在已舍弃的寺院中，以盗心受用果实者，犯波罗夷罪。何故？因其物属于已来与未至的僧众。”对于僧团或个人的所有物，则仅以物主有返回意愿为标准。若从该所有物中，为摄受居家众而施与熟芒果等，犯污家之恶作。以盗心施与者，应令其按价赔偿。僧伽物亦准此理。将指定作卧具之物用于摄受居家众，犯恶作；以主人自居而施与，犯偷兰遮；以盗心施与，犯波罗夷罪。若物品价值不足，应令其按价赔偿。坐于寺院范围之外，以主人自居而受用者，犯颈罪（gīvā）。敲钟宣告时间后，心想“此应归我”而食，为善食。不敲钟仅宣告时间，或仅敲钟不宣告时间，或既不敲钟亦不宣告时间，但知无其他比丘在，心想“此应归我”而食，亦为善食。花寺二事是众所周知的。

150. Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā ‘‘tava vacanena vadāmī’’ti attho. Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. Na ca, bhikkhave, ‘‘vutto vajjemī’’ti vattabboti ‘‘ahaṃ tayā vutto hutvā tava vacanena vadāmī’’ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. Paricchedaṃ pana katvā ‘‘itthannāmaṃ tava vacanena gaṇhissāmī’’ti vattuṃ vaṭṭati. Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. Sesaṃ vuttanayameva. Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. Ettāvatā hi upārambhā mutto hotīti.

150. 于“受言而说者”三事中，“我受言而说”（vutto vajjemī）之义为：“我受汝所言，以汝之言而说。”比丘不犯波罗夷，是因物主已给，故无犯。“诸比丘，不应说‘我受言而说’”，其义为：一比丘不应对另一比丘如是说：“我受汝所言，以汝之言而说。”然作一限定后，说：“我将依汝之言，取某某物。”则为可行。“汝受言而说”（vutto vajjehi）之义为：“汝受我所言，以我之言而说。”余者如前已说。于此二事中，亦可作一限定后而说。实因此，即可免于责难。

151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. Sesaṃ pākaṭameva.

151-2. 于宝物三事之中间一事中：“我非不适”（nāhaṃ akallako）之义为“我没有生病”（nāhaṃ gilāno）。余者明显可知。

153. Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā [Pg.337] passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. Nipannassa bandhanañca sayanañcāti dve ṭhānāni. Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya.

153. 在关于猪的两种事中——尽管第一位比丘因为看见猪饥饿而生起悲悯心，将它释放，无犯。但若物主不接受，则应赔偿，即应带来一只同样大小的死猪，或价值相当的物品。如果到处都找不到陷阱的主人，则应在陷阱附近，将价值相当的衣物、袈裟或钵放置在他们回来时能看见的地方，然后才可离开。但若以偷盗之心释放，则犯波罗夷罪。于此，有猪以脚拉扯，当陷阱被扯断时，它便因从原处移开而确立了其处所，就像在急流中被系住的船一样。有的猪因其自然习性而站立，有的躺卧，有的被诡计陷阱（kūṭapāsa）所缚。所谓诡计陷阱，是指在其末端系有小弓、钩子或其他棍子，它会钩挂在各处的树木等物上，阻止猪的行动。对于那只拉扯陷阱后站立的猪，其唯一的“处所”就是陷阱的束缚处，因为它一旦从陷阱中解脱或挣脱，就会逃跑。对于因其自然习性而站立的猪，则有束缚处和四只脚共五个“处所”。对于躺卧的猪，则有束缚处和躺卧处共两个“处所”。对于被诡计陷阱所缚的猪，它走到哪里，哪里就是它的“处所”。因此，从这些“处所”中将它释放，即使有十个、二十个乃至一百个比丘，他们都犯下波罗夷罪。这就像看见一个奴隶来到这里或那里，然后让他逃跑一样。

Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – ‘‘utrasto palāyissatī’’ti; so ce palāyati, pārājikaṃ. Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo.

再者，对于前述三种四足动物，应按照其论述中所说的方法，了知使其挣扎与从其位置移开。若出于悲悯之想而释放被狗咬住的猪，应作赔偿；若怀有偷盗之心，则犯波罗夷(pārājika)。再者，若在猪尚未到达陷阱处或狗的附近时，就在路上迎面先将其赶跑，则不构成盗取。又，若有比丘给被缚的猪喂食饮水，使其获得力气后，发出呼喊声，心想：“它受惊后就会逃跑”；倘若它因此逃跑，则犯波罗夷。将陷阱弄得不牢固，然后用呼喊声使其逃跑者，也是同样的情形。

Yo pana ghāsañca pānīyañca datvā gacchati, ‘‘balaṃ gahetvā palāyissatī’’ti; so ce palāyati, bhaṇḍadeyyaṃ. Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti ‘‘chinne vā daḍḍhe vā palāyissatī’’ti. Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. Ukkhipitvā ṭhapitaṃ adūhalaṃ [Pg.338] pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ.

再者，若有比丘给猪食物和水后离开，心想：“它获得力气后就会逃跑”；倘若它真的逃跑了，应作赔偿。将陷阱弄得不牢固后离开者，也是同样的情形。他在陷阱旁放置刀或火，心想：“（绳子）被割断或烧断后，它就会逃跑”。当猪摇动陷阱，致使（绳子）被割断或烧断而逃跑时，就应作赔偿。他用棍子将陷阱打倒，之后猪踩着它离开，应作赔偿。猪被非致命的压石(adūhalapāsāṇa)压住，想让它逃跑的比丘，若出于悲悯而搬开那块压石，应作赔偿；若存偷盗心，则犯波罗夷。倘若刚搬开压石时猪没有离开，之后才离开，也应作赔偿。将那块已搬开并放置一旁的非致命压石推倒，之后猪踩着它离开，应作赔偿。对于掉进陷坑里的猪，若出于悲悯而将它救上来，应作赔偿；若存偷盗心，则犯波罗夷。将陷坑填平而破坏，之后猪踩着（填平处）离开，应作赔偿。对于被木桩刺穿的猪，若出于悲悯而将它取下，应作赔偿；若存偷盗心，则犯波罗夷。将木桩拔出后扔掉，应作赔偿。

Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – ‘‘migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā’’ti. Sace ‘‘harāpetha, bhante’’ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti, sundarameva. Atha neva haranti, na harituṃ denti, rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – ‘‘maṃsaṃ khādantā sassāni rakkhissāmā’’ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti.

在寺院地界，若有人设置罗网或坠石陷阱，应加以制止，说：“这是动物的庇护所，请不要在这里这样做。”若他们说：“尊者，请处理掉它吧。”则可以（命人）处理掉。若他们自行拿走，那很好。若他们既不自行拿走，也不让人拿走，则可请求守卫来处理掉。人们在守护庄稼的季节，会在田地里设置罗网和坠石陷阱等，心想：“我们吃着肉来守护庄稼。”当守护庄稼的季节过去，他们无所留恋地离开后，可以释放那里被缚或落入陷阱的动物。

Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo.

在关于野兽的两件事中，其裁决也与在关于猪的诸事中所说的一致。

Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati, pacchāpuṭakaṃ muñcati, chiddaṃ vā karoti, macchā pana attano dhammatāya palāyanti, bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti, macchā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Mukhaṃ avivaritvā pacchāpuṭakaṃ amuñcitvā passena chiddaṃ akatvā kevalaṃ bhattasitthāni dasseti, macchā pana chātajjhattā sīsena paharitvā okāsaṃ katvā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Tucchakumīnassa mukhaṃ vā vivarati, pacchāpuṭakaṃ vā muñcati, chiddaṃ vā karoti, āgatāgatā macchā dvāraṃ pattā puṭakachiddehi palāyanti, bhaṇḍadeyyameva. Tucchakumīnaṃ gahetvā gumbe khipati, bhaṇḍadeyyamevāti. Yāne bhaṇḍaṃ pīṭhe thavikāya sadisaṃ.

在关于鱼的两件事中，方法也相同。此中差别在于：若打开鱼笼口、解开后袋或在侧面穿孔，再敲击鱼笼使鱼逃跑，则犯波罗夷（pārājika）。若展示饭食引诱鱼逃跑，也犯波罗夷。若连同鱼笼一起拿起，也犯波罗夷。若只是打开鱼笼口、解开后袋或穿孔，而鱼因其自性而逃跑，则应赔偿。若这样做后再展示饭食，鱼为觅食而出逃，也应赔偿。若未开口、未解袋、未穿孔，只是展示饭食，鱼因饥饿用头撞开一个口子为觅食而出逃，也应赔偿。若对空鱼笼，打开其口、解开后袋或穿孔，后来进入的鱼抵达笼口，从袋孔逃走，也应赔偿。若拿起空鱼笼扔进灌木丛，也应赔偿。车上的财物，与坐具上的袋子（之例）相似。

Maṃsapesivatthumhi [Pg.339] – sace ākāse gaṇhāti, gahitaṭṭhānameva ṭhānaṃ. Taṃ chahākārehi paricchinditvā ṭhānācāvanaṃ veditabbaṃ. Sesamettha dārugopālakarajakasāṭakavatthūsu ca ambacorakādivatthūsu vuttanayena vinicchinitabbaṃ.

在肉块事中——若于空中抓取，则抓取之处即为原处。应以六种方式界定，并了知从原处移离。其余部分，应按照在木材、牧牛人、洗衣工衣物以及偷芒果者等诸事中所说的方法来裁决。

155. Kumbhivatthusmiṃ – yo sappitelādīni apādagghanakāni gahetvā ‘‘na puna evaṃ karissāmī’’ti saṃvare ṭhatvā dutiyadivasādīsupi puna citte uppanne evameva dhuranikkhepaṃ katvā paribhuñjanto sabbampi taṃ paribhuñjati, nevatthi pārājikaṃ. Dukkaṭaṃ vā thullaccayaṃ vā āpajjati, bhaṇḍadeyyaṃ pana hoti. Ayampi bhikkhu evamevamakāsi. Tena vuttaṃ – ‘‘anāpatti bhikkhu pārājikassā’’ti. Dhuranikkhepaṃ pana akatvā ‘‘divase divase paribhuñjissāmī’’ti thokaṃ thokampi paribhuñjato yasmiṃ divase pādagghanakaṃ pūrati, tasmiṃ pārājikaṃ.

155. 在瓮事中——若有比丘拿取价值不足一足(pāda)的酥油、油等物，立于防护，心想：“我不再如此行。”之后在第二天等，当心念再次生起时，他同样地放下重担，然后享用那些物品，即使他享用完所有物品，也不构成波罗夷罪。他只犯下偷兰遮或恶作，但须赔偿物品。这位比丘也是如此行事。因此说：“比丘不犯波罗夷。”但是，若未放下重担，抱着“我要日复一日地享用”的心态，即使每日只享用少许，当累计价值满一足的那天，即犯波罗夷罪。

Saṃvidāvahāravatthūni saṃvidāvahāre, muṭṭhivatthūni odaniyagharādivatthūsu dve vighāsavatthūni ambacorakādivatthūsu vuttavinicchayanayena veditabbāni. Dve tiṇavatthūni uttānatthāneva.

共谋交易诸事，在共谋交易章中；撮取诸事，在饭食处等事中；两种残食事，在偷芒果者等事中，皆应依已说的裁决方法来了知。两种草事，其义自明。

156. Ambabhājāpanādivatthūsu te bhikkhū ekaṃ gāmakāvāsaṃ paricchinnabhikkhukaṃ agamaṃsu. Tattha bhikkhū phalāphalaṃ paribhuñjamānāpi tesu āgatesu ‘‘therānaṃ phalāni dethā’’ti kappiyakārake na avocuṃ. Atha te bhikkhū ‘‘kiṃ saṅghikaṃ amhākaṃ na pāpuṇātī’’ti ghaṇṭiṃ paharitvā bhājāpetvā tesampi vassaggena bhāgaṃ datvā attanāpi paribhuñjiṃsu. Tena nesaṃ bhagavā ‘‘anāpatti, bhikkhave, paribhogatthāyā’’ti āha. Tasmā idānipi yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ atthibhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati.

156. 在分发芒果等事中，那些比丘去到一个限定比丘人数的村落住处。那里的比丘们正在享用各种果实，但当他们（客比丘）到来时，却没有对负责的净人（kappiyakāraka）说：“给长老们一些果实。”于是，那些比丘心想：“为什么僧团之物我们没有份？”便敲响钟，让人分配，也按雨安居的次序分给他们一份，自己也享用了。为此，世尊对他们说：“诸比丘，为了受用，没有过错。”因此，如今也是如此：若在某处，常住比丘不给客比丘，并且在水果成熟时，见到有其他（客）比丘在，却自己偷偷地吃，那么客比丘可以敲钟，让人分配，然后享用，这是允许的。

Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Eseva nayo sesapaccayatthāya niyametvā dinnesupi.

再者，若在某处，常住比丘守护树木，在果实成熟时分配食用，并如法地供给四资具，那么客比丘于此无主权。即便是为衣而指定布施的树木，客比丘也无主权。为其余资具而指定布施者，也是同样的道理。

Ye [Pg.340] pana tathā aniyamitā, āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikāpi ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ – ‘‘catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo. Paribhogavaseneva taṃ bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā’’ti.

再者，对于那些未被如此指定的，而常住比丘守护、保护后却偷偷享用，则不应遵守那些常住比丘的协议。对于那些为受用果实而布施的，常住比丘也守护、保护并如法地供给，只有在这些情况下，才应遵守他们的协议。而《大筏注》（Mahāpaccarī）中说：“受用为四资具而指定布施之物，若以偷盗心，应估其价值令其赔偿。若仅以受用故，分配而食者，须赔偿该物品。其中若有指定为住处之用者，仅以受用故，分配而食者，则犯偷兰遮（thullaccaya）罪，且须赔偿该物品。”

Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti. Ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti. Evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭati. Mūlavatthucchedaṃ pana katvā na upanetabbaṃ.

为衣物而作的指定布施，应仅用于衣物。若遇饥荒，比丘因乞食而困乏，衣物却易得，则为僧团利益，作求听羯磨(apalokanakamma)后，亦可用于食物。若因住处或医药而困乏，为僧团利益，作求听羯磨后，亦可为彼等目的而使用。为食物或医药而作的指定布施，亦准此理。然为住处而作的指定布施属重物(garubhaṇḍa)，应守护、保管，仅为该目的而使用。然若遇饥荒，比丘无法以乞食维生；于此地，因王难、病难、贼难等，（比丘）前往他处时，寺院遭毁，棕榈、椰子等亦遭毁坏，然依靠住处之资具尚能维生。于此之时，世尊允许，即便变卖住处，亦可为维护住处而受用其所得。是故，可留下一二优良住处，将其余劣等的为食物而变卖。然不可断绝其根本之事而挪用。

Yo pana ārāmo catuppaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena pana paccayena ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati. Ārāmo jaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti – ‘‘divase divase ettakaṃ nāma khādathā’’ti tadeva te dātuṃ labhanti; tato uttari tesaṃ dadantānampi gahetuṃ na vaṭṭati.

若有园林是为四资具而指定布施，则不应于彼处作求听羯磨(apalokanakamma)。然若缺乏任何资具，则允许为该目的而供给。园林应予看管，亦可付酬使人看管。若有人领取酬劳，于园林中造屋居住而守护之，彼等若施予前来之比丘椰子或熟棕榈果，则仅能施予僧团所允许之量——“每日可食如是之量”。过此量者，纵使彼等施予，亦不应接受。

Yo [Pg.341] pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti.

又，若有施主通过购买取得园林，仅为僧团的四事资具而布施如法物品，此人得以布施大量的（果实）。为佛塔供灯或为修缮残破之处而布施的园林，也应当维护；即使支付工资也应雇人照看。此处的工资，可以从佛塔的财产中支出，也可以从僧团的财产中支出。对于那些领受工资住在那里守护此园林的人，以及那些通过购买取得园林并布施如法物品的施主，应知可以按照前述的方式将园林中所生的果实布施给他们。

Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – ‘‘yaṃ gopakassa paricchinditvā dinnaṃ hoti – ‘ettakaṃ divase divase gaṇhā’ti tadeva vaṭṭati; tato uttari na vaṭṭatī’’ti. Mahāpadumatthero panāha – ‘‘kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī’’ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – ‘‘manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati. Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī’’ti. Mahāpaccariyaṃ pana ‘‘yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī’’ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ.

在芒果园守护者等事中——“诸比丘，接受守护者的布施无罪。”于此，何种守护者的布施为适宜，何种为不适宜？大须摩长老(Mahāsumatthera)首先说：“凡是为守护者限定后布施的——‘每日可取这么多’，仅此为适宜；超过此数则不适宜。”而大红莲长老(Mahāpadumatthera)则说：“难道是为守护者们放上叶子或做了记号后才给的吗？既然已托付在他们手中，他们就是主人。因此，他们所布施的，即使很多也适宜。”但在《古仑谛》(Kurundī)义注中说：“孩童看守人们的园林或其他果实，他们所作的布施是适宜的。但不应让人采来后接受。至于属于僧团或佛塔之物，由承购而守护者所作的布施方为适宜。领受工资的守护者，仅其自己的份额为适宜。”而在《大筏注》(Mahāpaccarī)中则说：“在家人园林的守护者布施给比丘，这是适宜的。比丘僧团园林的守护者从自己的工资中分出一些来布施，这是适宜的。即使是领受工资守护半个园林或仅几棵树的人，也只能从他分内的树木中布施。但对于承购而守护者，则布施全部亦适宜。”所有这些说法，文句虽有不同，其义则一；因此应了知其意趣后接受。

Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti ‘‘puna āharitvā dassāmī’’ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā ‘‘tāvakālike anāpattī’’ti āha.

在木材的故事中——“世尊，我乃暂时取用”，此话是说话者意欲表达“世尊，我怀有暂时取用之心”而说。所谓“暂时取用之心”，即是说怀有“我之后会拿来归还”这样的心。世尊说：“暂时取用，无罪。”

Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante [Pg.342] temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, ‘‘saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā’’ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti.

此处是律藏之外的判定：若僧团在进行僧团的工程，如建造布萨堂(uposathāgāra)或食堂，则须经请求后方可暂时取用物资。但若有僧团的物资无人看管，任由雨淋日晒，则可以将其全部取回，放置于自己的住处。若僧团要取回，取用者应以其他物资或价款补偿僧团。若无法补偿，则应说：“尊者，此物由僧团之物所造，请作为僧团的公物使用。”至于住处，则此比丘本人即是主人。即使石柱、木柱、门或窗户不敷使用，也可以暂时取用僧团的物资来修复，使其恢复正常。此方法亦适用于其他物资。

Udakavatthusmiṃ – yadā udakaṃ dullabhaṃ hoti, yojanatopi aḍḍhayojanatopi āharīyati, evarūpe pariggahitaudake avahāro. Yatopi āharimato vā pokkharaṇīādīsu ṭhitato vā kevalaṃ yāgubhattaṃ sampādenti, pānīyaparibhogañca karonti, na aññaṃ mahāparibhogaṃ, tampi theyyacittena gaṇhato avahāro. Yato pana ekaṃ vā dve vā ghaṭe gahetvā āsanaṃ dhovituṃ, bodhirukkhe siñcituṃ udakapūjaṃ kātuṃ, rajanaṃ pacituṃ labbhati, tattha saṅghassa katikavaseneva paṭipajjitabbaṃ. Atirekaṃ gaṇhanto, mattikādīni vā theyyacittena pakkhipanto bhaṇḍaṃ agghāpetvā kāretabbo.

关于水之事(udakavatthu)——当水稀缺，需从一由旬乃至一又二分之一由旬之外运来时，对于这样被看管的水，拿取即构成盗取。对于那些仅够用于准备粥饭及饮用，而不能作其他大量使用的、已运来或在池塘等处的水，以盗心取用也构成盗取。然而，若为了清洗座位、浇灌菩提树、作水供养或煮染料而允许拿取一两罐水，则应当按照僧团的规约行事。若过量取用，或以盗心投入泥土等，则应在估价后令其赔偿。

Sace āvāsikā katikavattaṃ daḷhaṃ karonti, aññesaṃ bhaṇḍakaṃ dhovituṃ vā rajituṃ vā na denti, attanā pana aññesaṃ apassantānaṃ gahetvā sabbaṃ karonti, tesaṃ katikāya na ṭhātabbaṃ. Yattakaṃ te dhovanti, tattakaṃ dhovitabbaṃ. Sace saṅghassa dve tisso pokkharaṇiyo vā udakasoṇḍiyo vā honti, katikā ca katā ‘‘ettha nhāyitabbaṃ, ito pānīyaṃ gahetabbaṃ, idha sabbaparibhogo kātabbo’’ti. Katikavatteneva sabbaṃ kātabbaṃ. Yattha katikā natthi, tattha sabbaparibhogo vaṭṭatīti.

若常住比丘严格执行规约，不允许其他比丘洗涤或染色物品，自己却趁其他比丘不见时取来做所有这些事，那么不应遵守他们的规约。他们洗多少，即可洗多少。若僧团有两三座莲池或蓄水池，并且已制定规约：“应在此处沐浴，应从此处取饮用水，应在此处作一切使用。”那么，一切都应按照规约行事。没有规约之处，则一切使用皆允许。

Mattikāvatthusmiṃ – yattha mattikā dullabhā hoti, nānappakārā vā vaṇṇamattikā āharitvā ṭhapitā, tattha thokāpi pañcamāsakaṃ agghati, tasmā pārājikaṃ. Saṅghike pana kamme cetiyakamme ca niṭṭhite saṅghaṃ āpucchitvā vā tāvakālikaṃ vā gahetuṃ vaṭṭati. Sudhāyapi cittakammavaṇṇesupi eseva nayo.

于泥土事——在泥土稀少之处，或有各种彩色泥土被运来存放，在那里即使少量亦值五摩沙迦，因此构成波罗夷。但在僧团的工程或塔的工程终了后，经征询僧团或作为暂时借用，则允许拿取。此理亦适用于石灰及绘画用的颜料。

Tiṇavatthūsu [Pg.343] – jhāpitatiṇe ṭhānācāvanassa abhāvā dukkaṭaṃ, bhaṇḍadeyyaṃ pana hoti. Saṅgho tiṇavatthuṃ jaggitvā saṅghikaṃ āvāsaṃ chādeti, puna kadāci jaggituṃ na sakkoti, athañño eko bhikkhu vattasīsena jaggati, saṅghassevetaṃ. No ce jaggati, saṅgheneko bhikkhu vattabbo ‘‘jaggitvā dehī’’ti. So ce bhāgaṃ icchati, bhāgaṃ datvāpi jaggāpetabbaṃ. Sace bhāgaṃ vaḍḍheti, dātabbameva. Vaḍḍhetiyeva, ‘‘gaccha jaggitvā sabbaṃ gahetvā attano santakaṃ senāsanaṃ chādehī’’ti vattabbo. Kasmā? Naṭṭhe attho natthi. Dadantehi pana savatthukaṃ na dātabbaṃ, garubhaṇḍaṃ hoti; tiṇamattaṃ pana dātabbaṃ. Tasmiṃ ce jaggitvā attano senāsanaṃ chādente puna saṅgho jaggituṃ pahoti, ‘‘tvaṃ mā jaggi, saṅgho jaggissatī’’ti vattabboti.

于诸草事——对于已烧之草，因未移动其位置，是恶作，但须偿还物品。僧团守护草地以覆盖僧团的住所，之后有时无法再守护，此时若有另一比丘以履行义务为首要而守护，此草仍属僧团。若其不守护，僧团应对某比丘说：“请守护好后交来。”若他想要一份，即便给予一份也应让他守护。若他增加份额，即应给予。若他一再增加，则应对他说：“去吧，守护好后全部拿去覆盖你自己的住所。”为何？因为任其毁坏则毫无益处。但给予时，不应连同其地一起给，因为地是重物；只应给予草。若当他守护并用以覆盖自己住所期间，僧团复能自行守护，则应对他说：“你不要守护了，僧团将自行守护。”

Mañcādīni satta vatthūni pākaṭāneva. Pāḷiyaṃ pana anāgatampi pāsāṇatthambhaṃ vā rukkhatthambhaṃ vā aññaṃ vā kiñci pādagghanakaṃ harantassa pārājikameva. Padhānagharādīsu chaḍḍitapatitānaṃ pariveṇādīnaṃ kuṭṭampi pākārampi bhinditvā iṭṭhakādīni avaharantassāpi eseva nayo. Kasmā? Saṅghikaṃ nāma kadāci ajjhāvasanti, kadāci na ajjhāvasanti. Paccante corabhayena janapade vuṭṭhahante chaḍḍitavihārādīsu kiñci parikkhāraṃ harantassāpi eseva nayo. Ye pana tato tāvakālikaṃ haranti, puna āvasitesu ca vihāresu bhikkhū āharāpenti, dātabbaṃ. Sacepi tato āharitvā senāsanaṃ kataṃ hoti, taṃ vā tadagghanakaṃ vā dātabbameva. ‘‘Puna āvasissāmā’’ti ālayaṃ acchinditvā vuṭṭhitesu janapadesu gaṇasantakaṃ vā puggalikaṃ vā gahitaṃ hoti; te ce anujānanti, paṭikammena kiccaṃ natthi. Saṅghikaṃ pana garubhaṇḍaṃ, tasmā paṭikammaṃ kattabbameva.

床座等七事已很明确。在圣典中，即使是未提及之物，若有人拿取石柱、木柱或任何其他价值一足（pāda）的物品，也构成波罗夷。对于破坏禅堂（padhānaghara）等已废弃倒塌的院落（pariveṇa）的墙壁或围墙而拿走砖块等物的人，此理则亦适用。为何如此？因为所谓的僧物（saṅghika），有时有比丘居住，有时没有。在边境地区，因畏惧盗贼，当民众迁离时，若有人从被废弃的寺院等处拿走任何资具（parikkhāra），此理则亦适用。但若有人只是暂时拿走，待寺院再有比丘入住，当比丘们令其归还时，则应归还。即使已用之造好了住所（senāsana），也必须归还该物品或其等价物。若在（居民）因想着“我们还会回来住”而未断除留恋就已迁离的地区，拿走了团体或个人的财物；倘若他们同意，则无须补偿。但僧物是重物，因此必须作出补偿。

157. Vihāraparibhogavatthu uttānatthameva.

157. 关于寺院受用物之事，其义浅显。

Anujānāmi, bhikkhave, tāvakālikaṃ haritunti ettha yo bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā tāvakālikaṃ haritvā attano phāsukaṭṭhāne ekampi dvepi māse saṅghikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ deti, nappaṭibāhati, tassa tasmiṃ naṭṭhepi jiṇṇepi corāvahaṭepi gīvā na hoti. Vasitvā pana gacchantena yathāṭhāne ṭhapetabbaṃ. Yo pana puggalikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ na [Pg.344] deti, tasmiṃ naṭṭhe tassa gīvā hoti. Aññaṃ pana āvāsaṃ haritvā paribhuñjantena sace tattha vuḍḍhataro āgantvā vuṭṭhāpeti, ‘‘mayā idaṃ asukāvāsato nāma āhaṭaṃ, gacchāmi, naṃ pākatikaṃ karomī’’ti vattabbaṃ. Sace so bhikkhu ‘‘ahaṃ pākatikaṃ karissāmī’’ti vadati, tassa bhāraṃ katvāpi gantuṃ vaṭṭatīti saṅkhepaṭṭhakathāyaṃ vuttaṃ.

“诸比丘，我允许暂时取用。”于此，若有比丘将僧团的床或凳子暂时取走，在自己舒适的地方，以僧团用品的方式使用一两个月，并提供给前来的年长比丘，不加以拒绝，那么即使该物品丢失、旧坏或被盗，他也不必赔偿。但是，住过后离开时，应将其放回原处。而若有比丘以个人用品的方式使用，不提供给前来的年长比丘，那么在该物品丢失时，他就必须赔偿。再者，若将其带到另一住处使用，倘若那里的年长比丘前来让他起来，他应说：“此物是我从某某住处拿来的，我将要离开，会把它恢复原状。”如果那位比丘说：“我会把它恢复原状。”《略义注》中说，将责任交给他之后离开也是可以的。

Campāvatthumhi – tekaṭulayāgūti tilataṇḍulamuggehi vā tilataṇḍulamāsehi vā tilataṇḍulakulatthehi vā tilataṇḍulehi saddhiṃ yaṃkiñci ekaṃ aparaṇṇaṃ pakkhipitvā tīhi katā, etaṃ kira imehi tīhi catubhāgaudakasambhinne khīre sappimadhusakkarādīhi yojetvā karonti.

在瞻波城事中——所谓三物粥（tekaṭulayāgu），是由芝麻、米，与另一种豆类（如绿豆、黑豆或马豆）这三样东西制成的。据说，他们将这三样东西，放入掺了四分之一水的牛奶中，再加入酥油、蜂蜜、砂糖等调制而成。

Rājagahavatthumhi – madhugoḷakoti atirasakapūvo vuccati; ‘‘madhusīsaka’’ntipi vadanti. Sesamettha vatthudvayepi odanabhājanīyavatthusmiṃ vuttanayeneva veditabbaṃ.

在王舍城事中——所谓蜜丸（madhugoḷaka），是指一种非常甜的糕饼；也有人称之为“蜜头”（madhusīsaka）。在这两个事中，其余部分都应按照在饭钵（odanabhājanīya）事中所说的方法来理解。

158. Ajjukavatthusmiṃ – etadavocāti gilāno hutvā avoca. Āyasmā upāli āyasmato ajjukassa pakkhoti na agatigamanavasena pakkho, api ca kho anāpattisaññitāya lajjīanuggahena vinayānuggahena ca thero pakkhoti veditabbo. Sesamettha uttānameva.

158. 在阿朱迦（Ajjuka）事中——“他如此说”（etadavoca）是指他生病时说的。具寿优波离是具寿阿朱迦的支持者，这并非出于偏私，而应理解为：长老是由于认为无犯，以及出于对有惭者的护念和对律的护念，才支持他的。此处其余部分已是显而易见。

159. Bārāṇasīvatthusmiṃ – corehi upaddutanti corehi viluttaṃ. Iddhiyā ānetvā pāsāde ṭhapesīti thero kira taṃ kulaṃ sokasallasamappitaṃ āvaṭṭantaṃ vivaṭṭantaṃ disvā tassa kulassa anukampāya pasādānurakkhaṇatthāya dhammānuggahena attano iddhiyā ‘‘tesaṃyeva pāsādaṃ dārakānaṃ samīpe hotū’’ti adhiṭṭhāsi. Dārakā ‘‘amhākaṃ pāsādo’’ti sañjānitvā abhiruhiṃsu. Tato thero iddhiṃ paṭisaṃhari, pāsādopi sakaṭṭhāneyeva aṭṭhāsi. Vohāravasena pana vuttaṃ ‘‘te dārake iddhiyā ānetvā pāsāde ṭhapesī’’ti. Iddhivisayeti īdisāya adhiṭṭhāniddhiyā anāpatti. Vikubbaniddhi pana na vaṭṭati.

159. 在波罗奈(Bārāṇasī)事中——“被盗贼侵扰”即被盗贼洗劫。“以神通带来安放在楼阁中”是说：据说，长老见到那家人被忧愁之箭所伤，辗转反侧，出于对那家人的悲悯，为了守护他们的信心，并以法的护念，用自己的神通决意：“让他们的楼阁就在孩子们的附近吧！”孩子们认出“这是我们的楼阁”，便爬了上去。之后，长老收回神通，楼阁也回到了原处。但依世俗言说，则讲为“他以神通将孩子们带来，安放在楼阁中”。在神通的范围内，对于这样的决意神通(adhiṭṭhāniddhi)无犯，但变化神通(vikubbaniddhi)则不被允许。

160-1. Avasāne vatthudvayaṃ uttānatthamevāti.

160-1. 最后，二事的意义是显而易见的。

Samantapāsādikāya vinayasaṃvaṇṇanāya

于《普端严》律释义中

Dutiyapārājikavaṇṇanā niṭṭhitā.

第二波罗夷释义终。

Tatrāyaṃ [Pg.345] anusāsanī –

于此有如下教诫：

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Parājitakilesena, pārājikamidaṃ idha.

此第二波罗夷，乃无与伦比、已降伏烦恼之胜者于此所宣说。

Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;

Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.

没有任何其他学处能与此相比，其含摄众多理路，义理抉择甚深。

Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;

Vinayānuggahenettha, karontena vinicchayaṃ.

是故，当事件发生时，通晓律的比丘，欲于此作出决断，

Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;

Ogayha appamattena, karaṇīyo vinicchayo.

应不放逸地深入巴利（圣典）及义注，完全通达其意趣后，方可作出决断。

Āpattidassanussāho, na kattabbo kudācanaṃ;

Passissāmi anāpatti-miti kayirātha mānasaṃ.

任何时候都不应热衷于见他人的过失；应存此念：“愿我得见其无犯”。

Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;

Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.

即使见到过失，亦不应立即说出，而应再三审察，并与智者们商议后，方可言说。

Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;

Vasena sāmaññaguṇā, cavantīdha puthujjanā.

于此（教法中），即使对于如法之物，凡夫亦会因其心轻浮易变而从沙门德行中退失。

Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;

Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇoti.

是故，智者应视他人资具如剧毒之蛇，亦如烈火，切勿触碰。

Pārājikakaṇḍa-aṭṭhakathāya

《波罗夷篇义注》

Paṭhamo bhāgo niṭṭhito.

第一部分终。