Namo tassa bhagavato arahato sammāsambuddhassa.

礼敬彼世尊、阿罗汉、正自觉者。

Sīmavisodhanī

界清净

Varadaṃ [Pg.5] varadaṃ aggaṃ, diccaṃ diccaṃva vanajaṃ;

Bodhakaṃ bodhakaṃ pāṇaṃ, deva’devaṃ namāma’haṃ.

我礼敬施予殊胜者，最上者，如耀日，如莲华；我礼敬觉悟众生者，天中之天。

Santaṃ santaṃ sadā vaṭṭaṃ, pajaṃ’bhave sutaṃ;

Nibbudaṃ nibbudaṃ tāraṃ, dhammavaraṃ namāma’haṃ.

平息轮回，于众生界中恒常听闻；导向寂灭，助渡彼岸，我礼敬此最上之法。

Sutaṃ sutaṃ bhavane yaṃ, natanaṃ natanā’rahaṃ;

Narā’narā sadā’kaṃsu, saṅghavaraṃ namāma’haṃ.

世间闻名，堪受礼敬，人与非人恒常敬奉；我礼敬最上僧伽。

Icceva’maccantanatassaneyyaṃ, natayyamāno ratanattayaṃ yaṃ;

Puññābhivaḍḍhiṃ mahagghaṃ alatthaṃ, tassānubhāvena hatantarāyo.

我如此礼敬这极应受礼敬的三宝，获得了广大珍贵的功德增长。以此威力，愿一切障碍消除。

Vinaye sati ṭhite yaṃ, sāsanaṃ saṇṭhitaṃ bhave;

Vinaye sati naṭṭhe yaṃ, vinaṭṭhaṃ sāsanaṃ bhave.

戒律若存立，教法得安住；戒律若败坏，教法亦倾覆。

Tasmā dittaṃ mame’dāni, jotayitvāna sāsane;

Bhinditvā dveḷhakaṃ vādaṃ, ekībhāvaṃ karoma’haṃ.

因此，我如今将阐明教法，破除疑惑之论，以实现统一。

Attukkaṃsana-bhāvañca, paravambhanakampica;

Tesu cittaṃ apesetvā, sāsanassa suvuḍḍhiyā.

为令教法善增长，当离自赞毁他心。

Yadi me īdisaṃ cittaṃ, bhaveyyuṃ pāpasaṅkappā;

Paccissaṃ niraye bhayaṃ, hīna’jjhāsayakāraṇā.

若我心生此等恶念，则因意向低劣之故，我将于恐怖地狱中备受煎熬。

Sāsanassa [Pg.6] sulabhaṃ’va patthayanto satā’cāro;

Saṃsandissamahaṃ dāni, ciraṃ saddhamma’suddhiyā.

我，具念行者，为求教法之利益，今为正法的长久清净，我将进行校勘。

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sambuddhassa varaṃ vādaṃ, katvā dveḷhaka’mekikaṃ.

于胜者教法中，获得极难得之出家后，我将把正自觉者的最上言教中存疑之处，整合为一。

Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

我将造一部名为《界义诠释》(Sīmavisodhanī)的论著，它汇集自各种典籍。贤善的卓越诗人们，请听我说！

Pāḷiṃ aṭṭhakathañceva, mātikaṃ padabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunaṃ asesato.

我已彻底、再三、无遗地研习了巴利圣典与义注，以及纲目(mātikā)与句分别(padabhājanī)这一切。

Attanomatiganthesu, ṭīkāgaṇṭhipadesuca;

Vinicchayavimatīsu, mātikā’ṭṭhakathāsupi.

我也研习了诸家之说、疏钞(ṭīkā)、《疑难义释》(gaṇṭhipada)、决疑论(vinicchayavimati)以及纲目义注(mātikā-aṭṭhakathā)。

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇeti.

将这一切毫无遗漏地汇集并校勘之后，这部能令智者欢喜的释义便得以展开。

Buddhuppādo hi dullabho, tato pabbajjā ca upasampadā ca, vuttañhetaṃ

佛陀的出世是难得的，其次，出家与受具足戒也是难得的。对此，经中说：

Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappūrisā’tidullabhā.

佛陀出世甚难遇，听闻正法亦复然；僧伽住世亦难得，贤善之人更难得。

Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’ti.

人身难得，佛陀出世亦难得；良机难得，正法更是最难得。

1. Upasampadākaṇḍo

1. 受具足戒篇

Imasmiñhi ṭhāne ṭhatvā buddhaguṇapaṭisaṃyuttāya kathāya vuccamānāya sādhūnaṃ cittasampahaṃsanañceva, imasseva pakaraṇassa anummattavacanabhāvo ca bhaveyya, anummattavacanatte ca siddhe sotabbaṃ maññissanti, tasmā buddhaguṇaṃ vaṇṇayissāma. Amhākaṃ kira bhagavā brahmadevabuddhamādiṃ katvā yāva porāṇasakyagotamā manopaṇidhivasena, kaṭṭhavāhanajātakaṃādiṃkatvā yāva majjhimadīpaṅkarā vācaṅgavasena majjhimadīpaṅkarapādamūlato paṭṭhāya kāyavācaṅgavasena sabbaṃ sampiṇḍetvā yāva vessantarattabhāvā vīsati asaṅkhyeyyāni pāramiyo pūrentassa sabbaññutaññāṇatthāya yeva alaṅkataṃ sīsaṃ chinditvā dentassa sabbaññubodhisattassa sīsaṃ jambudīpavāsīnaṃ uddhanatopi bahutaraṃ, añjitanayanaṃ uppāṭetvā dentassa nayanaṃ ajaṭākāse gaganatale tārāgaṇatopi bahutaraṃ, hadayamaṃsaṃ vā dakkhiṇabāhuṃ [Pg.7] vā chinditvā dentassa maṃsaṃ chanahuta aṭṭhasa hassādhikasatasahassapamāṇasinerurājatopi bahutaraṃ, lohitaṃ uppāṭetvā dentassa ruhiraṃ catūsu mahāsamuddesu udakatopi bahutaraṃ, maddīsadise ca bhariye jālīkaṇhājinasadise ca putte paresaṃ dāsatthāya dentassa gaṇanapathaṃ vītivattā. Evaṃ pāramiyo pūrentasseva.

于此，若宣说与佛陀功德相应之法，则善士心生欢喜，且此论亦成非狂乱之语。既成非狂乱之语，人必思其值得听闻，是故我等当赞颂佛陀功德。我等世尊，从梵天、天神、佛陀等起，乃至古释迦族乔达摩，以心发愿；从载木本生(Kaṭṭhavāhanajātaka)等起，乃至中燃灯佛，以语发愿；从中燃灯佛足下起，以身语发愿，总集一切，乃至韦桑达拉之身，为一切知智而圆满二十阿僧祇波罗蜜。为一切知故，此菩萨施舍其严饰之头，其头颅多于瞻部洲居民之火葬堆；剜出其涂有眼药之眼而施，其眼目多于无云晴空之星群；割下其心肉或右臂而施，其肉多于十六万八千须弥山王；放出其血而施，其血多于四海之水；施与如玛蒂之妻、如阇利(Jālī)与黑公主(Kaṇhājinā)之子为他人奴，其数不可胜计。如是圆满诸波罗蜜。

Cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyya’vācakaṃ;

Kāyavācā catukhyātaṃ, buddhattaṃ samupāgamīti.

思惟七阿僧祇，言说九阿僧祇；身语行四阿僧祇，得证佛陀果位。

Jātattakīsotattakiyā vuttanayena asūro hutvā buddhattaṃ cintentasseva sattaasaṅkhyeyyāni vītivattāni. Atisūro ahutvā vācāmattameva nava asaṅkhyeyyāni vītivattāni. Atisūro hutvā kāyaṅgavācaṅgavasena pūrentassa cattāri asaṅkhyeyyāni vītivattāni. Imāni cattāri asaṅkhyeyyāni dīpaṅkarapādamūlato paṭṭhāya veditabbāni. Satasahassakappamatthake pana ajjhattapāramī pūritāti veditabbā. Vessantarattabhāvena ca sattakamahādānaṃ datvā sattakkhattuṃ pathaviṃ kampetvā vaṅkapabbataṃ gantvā nayanasadise dve putte brāhmaṇassa dāsatthāya datvā dutiyadivase brāhmaṇavaṇṇena āgatassa sakkassa devarañño attasamaṃ maddiṃ nāma bhariyaṃ datvā tasmiṃ bhave aparimeyyāni puññāni katvā tato tusitapuraṃ gantvā tattha yāvatāyukaṃ ṭhatvā dasahi cakkavāḷasahassehi āgantvā devatāvisesehi.

如《本生注》(Jātakaṭṭhakathā)所说，为非勇者，仅思惟成佛，即已度过七阿僧祇。为非大勇者，仅以言语发愿，又经九阿僧祇。为大勇者，以身语圆满波罗蜜，更历四阿僧祇。此四阿僧祇当从燃灯佛足下算起。又当了知，于最后十万劫中，内在波罗蜜已然圆满。复以韦桑达拉之身，行七种大布施，七次震动大地，前往弯曲山(Vaṅkapabbata)，将如眼目之二子施与婆罗门为奴，次日又将与己等同之妻玛蒂施与化为婆罗门相之天帝释(Sakka)。于彼生行无量功德，其后生于兜率天，于彼住寿期满。尔时，万千轮围世界之殊胜天神前来。

Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ padanti.

大雄，时至，请生于母胎中；度脱含天之世间，请觉悟不死之境。

Yāciyamāno kālaṃ dīpañca desañca kulaṃ mātaramevacāti imāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā mahāsammatavaṃsajassa okkākarañño puttānaṃ kusalambhedabhayena bhaginīhiyeva saddhiṃ āvāhakaraṇaṃ sutvā sakyā vata bho rājakumārāti okkākamahārājena vuttavacanaṃ pavattanimittaṃ katvā sakyāti laddhanāmānaṃ rājūnamabbhantare pavattassa suddhodanamahārājassa jeṭṭhamahesiyā sirimahāmāyāya kucchimhi nibbattitvā dasamāsaccayena devadahanagarassa kapilavatthussa ca majjhe lumbinīvane mātukucchito nikkhamitvā jātakkhaṇeyeva [Pg.8] uttarābhimukhaṃ sattapadavītihārena gantvā achambhivācaṃ nicchāretvā pitaraṃ vandāpetvā anukkamena soḷasavassuddesikakāle rajjasiriṃ anubhavitvā rāhulabhaddassa jātadivase nikkhamitvā chabbassāni dukkaracariyaṃ caritvā vesākhapuṇṇamadivase anuttaraṃ sammāsambodhiṃ abhisambujjhitvā pañcacattālīsa vassāni devamanussānaṃ ratanadāmaṃ ganthento viya dhammaratanavassaṃ vassāpetvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaupavaṭṭane mallānaṃ sālavane vesākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavatilokanāthe 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 vuttavacanaṃ sallakkhetvā gaṇapāmokkhānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo dhammasaṅgītiṃ katvā parisuddhe dhammavinaye tato aparabhāge vassasatassa accayena vesāliyā vajjiputtakā dasavatthūni dassetvā sāsanavipattiṃ karonte disvā āyasmatā yasattherena kākaṇḍakaputtena samussāhiyamāno dutiyasaṅgītiṃ katvā tato aparabhāge tathāgatassa parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse dhammāsokonāma rājā sakalajambudīpatale ekarajjābhisekaṃ pāpuṇitvā buddhasāsane mahantaṃ lābhasakkāraṃ pavattetvā parihīnalābhasakkārā titthiyā antamaso ghāsacchādanamattampi alabhantā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakāni sakāni diṭṭhigatāni dīpetvā sāsane mahantaṃ abbudañca malañca pavattesuṃ. Tadā dhammāsokarañño pattābhisekato sattarasame vasse saṭṭhisatasahassa bhikkhūsu sahassabhikkhuṃ gahetvā moggaliputtatisso nāma saṅghatthero mahāpavāraṇāya parappavādaṃ bhinditvā kathāvatthuppakaraṇaṃ desetvā tatiyadhammasaṅgītiṃ katvā parisuddhe dhammavinaye sāṭṭhakathebuddhavacane dharanteva pāḷiyaṭṭhakathāsu atthacchāyaṃ gahetvā attano mativasena nānāganthavisesāni karonti, tesu attanomativasena atthacchāyaṃ gahetvā kāraṇapatirūpakaṃ katvā [Pg.9] vuttavacanaṃ sārato sallakkhetvā sutta-suttānulomaācariyavāde muñcitvā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ tabbivaraṇabhūtaṃ sāratthadīpaniñca aññāni ca ganthavisesāni asaṃsanditvā attanomatiyāpi pubbāparaṃ asamānetvā vādappakāsanamattameva ṭhapetvā garukalahukesu garukeyeva ṭhātabbepi garuke aṭṭhatvā keci bhikkhū nadiyā udakukkhepaṃ akatvā karonti. Evaṃ sāsane dvidhā bhinnā honti. Idañca bhindanaṃ kosambakakkhandhake bhinnatopi sataguṇena sahassaguṇena balavatarameva sāsanassa vipattikāraṇattā, tathā hi na idaṃ manussaloke bhikkhūnaṃyeva hoti, bhikkhūnaṃ, upāsakamanussānaṃ, ārakkhakadevatānampi, tāsaṃ sahāyakānaṃ bhummanissitadevatānampi tāsaṃ sahāyakānaṃ rukkhanissitadevatānampi tāsaṃsahāyakānaṃ ākāsaṭṭhakadevatānampi, tāsaṃ sahāyakānaṃ cātumahārājikadevatānampi, tāsaṃ sahāyakānaṃ tāvatiṃsadevatānampi, evaṃ mittaparamparavasena chakāmāvacaradevatānampi tāsaṃ mittānaṃ brahmapārisajjānampīti evaṃ yāvaakaniṭṭhabrahmalokā ariyapuggale ṭhapetvā sabbe puthujjanā devamanussā bhinnā honti, tesaṃ bhinnattā bahu ca pāpaṃ pasavati, tasmā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ saṃsanditvā tāni tāni ganthavisesāni ca ekato katvā gaṅgodake na yamunodakaṃ viya missitvā ekībhāvaṃ katvā sīmavisodhaniṃ nāma karissāmi, taṃ suṇātha sādhukaṃ manasikarotha dhammarājassa sāvakāti.

应允请求后，（菩萨）观察了时间、洲、国度、家族与母亲这五大观，从兜率天（Tusita）辞世。大共选王（Mahāsammata）的后裔奥嘎咖（Okkāka）王的诸子，因害怕血统混杂而与姐妹通婚，奥嘎咖大王听闻后说：“王子们真能干（sakyā）啊！”以此为开端，他们得到了“释迦”（Sākya）之名。菩萨即投生于这些释迦诸王中的净饭（Suddhodana）大王之首席王后摩诃摩耶（Sirimahāmāyā）夫人的胎中。住胎十月期满，在提婆达诃（Devadaha）城和迦毗罗卫（Kapilavatthu）城之间的蓝毗尼（Lumbinī）园，从母胎中降生。一出生便面向北方行走七步，发出无畏之言，并令其父王礼拜。此后逐渐成长，于十六岁左右享受王位之尊荣。在罗睺罗（Rāhula）贤者出生之日出家，行六年苦行，于卫塞月（Vesākha）圆日证得无上正等正觉。此后四十五年间，为诸天与众人宣说正法，犹如串起宝鬘。直至度化了最后的游方者须跋陀罗（Subhadda），圆满了佛陀的事业。最后于古西那罗（Kusinārā）城外末罗（Malla）人的娑罗林中，在卫塞月圆日的黎明时分，世尊、世间导师于无余依涅槃界般涅槃。当世尊般涅槃时，年老出家的须跋陀罗说道：“贤友们，够了，不要忧愁，不要悲叹！我们已从那位大沙门处彻底解脱了。我们曾被“这个你们可以做，这个你们不可以做”所困扰。而今，我们想做什么就可以做什么，不想做什么就不做什么。”僧伽长老具寿大迦叶（Mahākassapa）注意到此言，遂于七十万比丘中为首，举行了法的结集，清净了法律。此后百年，毗舍离（Vesālī）的跋耆子（Vajjiputtaka）比丘们提出十事，见其导致教法败坏，在迦干达（Kākaṇḍaka）之子具寿耶舍（Yasa）长老的推动下，举行了第二次结集。此后，于如来般涅槃二百年后的第十八年，法阿育（Dhammāsoka）王于整个瞻部洲（Jambudīpa）登上一统王位，使佛教的利养与恭敬大为兴盛。那些失去利养与恭敬的外道，乃至连食物和衣服都得不到，为求利养恭敬而在教法中出家，宣说各自的邪见，在教法中造成了巨大的肿瘤与污垢。当时，在法阿育王灌顶后的第十七年，僧伽长老目犍连子帝须（Moggaliputtatissa）于六百万比丘中选取一千位比丘，于大自恣日破斥外道邪说，开示《论事》（Kathāvatthu），举行了第三次结集。在法律得以清净后，即使附有义注的佛语尚存，仍有人根据自己的见解，在巴利（Pāḷi）与义注（Aṭṭhakathā）中撷取义理的表象，撰写各种论著。他们在这些论著中，根据自己的见解撷取义理的表象，将貌似有理的言论视为精髓，舍弃了经、随经和师说。他们不将巴利与义注、义注与巴利，以及作为其解释的《心义灯》（Sāratthadīpanī）和其他论著相互对照，甚至不依自己的见解来理顺前后文，仅仅是为了发表自己的观点。在轻重法中，于应立足的重法上不立足，有些比丘行事犹如渡河而不掬水。如此，教法分裂为二。此分裂比憍赏弥（Kosambī）犍度（Khandhaka）中的分裂，其危害要强上百倍、千倍，因为它导致了教法的败坏。因为这分裂不仅限于人间的比丘，还波及优婆塞（upāsaka）、守护天神、他们的同伴地居天神、他们的同伴树居天神、他们的同伴空居天神、他们的同伴四大王天、他们的同伴忉利天，如此通过友伴关系层层传递，乃至六欲天及其友伴梵众天，直到色究竟天（Akaniṭṭhā）。除了圣者（ariyapuggala）外，所有凡夫（puthujjana）天人皆已分裂。由于他们的分裂，产生了许多恶业。因此，我将巴利与义注、义注与巴利相互对照，并将各种论著汇集一处，使之如亚穆纳（Yamunā）河水汇入恒河之水般融为一体，撰写名为《界净论》（Sīmāvisodhanī）的著作。法王之弟子们，请善听，请善思！

Tattha buddhuppādo dullabho ti buddhassa uppādakālo dullabho tathā hi anuppannakāle buddhe buddhoti saddampi asutvā vītivattānaṃ kappānaṃ gaṇanapathaṃ vītivattā. Buddhakāraṇassa dukkarattaṃ heṭṭhā vuttameva.

其中，佛陀出世难得，即佛陀出生的时代难得。因为在佛陀未出世之时，甚至连“佛陀”之声都未曾听闻，就这样度过了无数劫，其数量已超越了计算的范围。关于成佛之因的艰难，前面已述。

Tato pabbajā ca upasampadācā tiettha topaccayo lāmakatthe, pañcamyatthe vā. Buddhuppādo dullabho, tamanupabbajjā ca upasampadā ca dullabhāyevāti adhippāyo. Yathā ca loke kiñcideva mahagghaṃ alabhitabbaṃ labhitvā vā tena sahakārīkāraṇabhūtaṃ appagghampi mahagghaṃ mahagghaṃ dullabhaṃ dullabhanti vuccati, evameva atidullabhaṃ buddhuppādaṃ āgamma tamanupabbajitampi dullabhanti vuccati, yathā ca nidiyā uparimabhāge sattāhavaṭṭalikādibhāvena udakapūraṇe heṭṭhā kismiñci ṭhāne tarituṃ avisahantā idameva ṭhānaṃ [Pg.10] dukkaranti vuccati, evameva buddhakāraṇassa dukkarabhāve na tamanupabbajjupasampadāpi dukkaraṃ dullabhanti vuccati. Aññathā buddhabhagavato pi pabbajjupasampadabhāvoyeva seṭṭho bhaveyya. Athavā kāraṇūpacāravasenāpi evaṃ vuttanti daṭṭhabbaṃ, yathā semhoguḷoti tathā hi guḷassa pi vanapaccayā semho ussanno, taṃ jano guḷenasemhoti vattabbepi kāraṇasmiṃ guḷe phalabhūtaṃ semhaṃ ropetvā semho guḷoti vuccati, evaṃ kāraṇassa dukkarattā dullabhe buddhuppāde tamanukriyā pabbajjāpi taṃ mūlakāraṇabhūte buddhuppāde ropetvā dullabhā pabbajjāti vuccati. Buddhuppādakālepi buddhadassanaṃ dullabhameva, anuppannakāle pana pageva, sabbakhaṇesu navamakhaṇattā ca tathā hi milakkhudesaarūpabhūmiasaññasattanirayapetatiracchānabhūmīsu jāyamānesu vā majjhimadese jāyamānopi micchādiṭṭhibhūtā vā, sammādiṭṭhikule jāyamānāpi cakkhusota vikalabhāvena aṅgavikalā vā buddhadassanaṃ na arahanti, dassanampi dassanamattameva. Supaṇṇanāgarājādīnaṃ tasmiṃ bhave maggaphalabhāgino na honti, honti cettha.

此处的“然后出家与受具足戒”中，“然后”一词是劣义或第五格义。佛陀出世难得，随之出家与受具足戒也同样难得，此是其意。譬如世间某种极珍贵难得之物，获得之后，即使是与之相关的、原本不甚珍贵之物，也会被称为珍贵难得；同样，因为极难得的佛陀出世，所以随之出家也称为难得。又如，当河流上游因七日连绵大雨等原因而涨满水时，有人在下游某处无法渡过，便说此地难渡；同样，因为成佛之因极难，所以随之出家受具足戒也称为困难、难得。否则，佛世尊的出家受具足戒本身就应是最殊胜的了。或者，应视为是依因的转喻而如此说，譬如“痰糖”(semhoguḷo)。因为糖是生痰之因，人们本应说“由糖生痰”，但却将作为结果的“痰”加在作为原因的“糖”上，而称之为“痰糖”。同样，因为作为原因的佛陀出世极为难得，在难得的佛陀出世之后，随之而来的出家，也将其根本原因——佛陀出世——附加其上，故称出家难得。即使在佛陀出世之时，见到佛陀也同样难得，在佛陀未出世之时，就更不用说了。这也是因为（相对于八非时而言，这是）九时中的第九时。例如：若众生出生在边地(milakkhudesa)、无色界、无想有情天、地狱、饿鬼、畜生道，或即使出生在中土区域，但持有邪见，或即使出生在正见之家，但眼耳残缺、肢体不全，他们都无法见到佛陀；即使见到，也仅是见到而已。金翅鸟王(Supaṇṇa)、龙王(nāgarāja)等众生，于此生中无法分证道果；若有能证者，则为例外。

‘‘Paccantajo arūpino, vikalaṅgo asaññajo;

Micchādiṭṭhi tiracchāno, peto nerayikopica.

生于边地、无色界，残缺、无想有情天；邪见、畜生，饿鬼、地狱亦然。

Ete aṭṭhakkhaṇā vuttā, buddhenādiccabandhunā;

Buddhuppādo khaṇo eko, navamoti pavuccatīti’’.

此八无暇，为日亲佛陀所说；佛陀出世是唯一的良机，称为第九时。

Pabbajjā ticettha sāmaññena vuttepi sāmaṇerāva adhippetā, upasampadā cāti visuṃ vuttattā. Sāmaṇerā ca nāma buddhaṃ saraṇaṃ gacchāmityādinā tikkhattuṃ vatvā ubhatosuddhivaseneva sāmaṇerabhūmiyaṃ tiṭṭhanti. Dasasīlāni pana tesaṃ sikkhāpadamattameva. Tāni pāḷivasena asakkonto atthavasena ‘‘idañca samādāya vattehī’’ti ācikkhitumpi vaṭṭatiyeva. Idha vattabbaṃ natthi. Upasampadā pana aṭṭhavidhā honti ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovāda paṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, aṭṭhagarudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthūpasampadā cāti. Tattha bhagavā ehi bhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi bhikkhu cara brahmacariyaṃ [Pg.11] sammā dukkhassa antakiriyāyā’’ti vadati. Tassānantarameva gihiliṅgaṃ antaradhāyitvā.

此处的“出家”一词，虽然是泛指，但意指的是沙弥，因为“具足戒”是另外单独说明的。所谓的沙弥，是念诵“我皈依佛”等语三遍，并凭借（父母）双方的清净而安住于沙弥位。对他们来说，十戒只是学处而已。如果不能用巴利语背诵，也可以根据意义说“你应当受持这些来行持”，此处不赘述。具足戒有八种：善来比丘具足戒(ehibhikkhūpasampadā)、皈依具足戒(saraṇagamanūpasampadā)、领受教诫具足戒(ovādapaṭiggahaṇūpasampadā)、问答具足戒(pañhābyākaraṇūpasampadā)、受持八敬法具足戒(aṭṭhagarudhammapaṭiggahaṇūpasampadā)、使者具足戒(dūtenūpasampadā)、八语具足戒(aṭṭhavācikūpasampadā)与白四羯磨具足戒(ñatticatutthūpasampadā)。其中，世尊见到具备成为比丘(bhikkhu)之因缘的个人(puggala)，会从粪扫衣中伸出金色的右手，发出梵音说：“来吧，比丘！行梵行吧，为了如实地灭尽苦！”话音刚落，在家的相状便消失了。

Ticīvarañca patto ca, vāsi sūcica bandhanaṃ;

Parissāvanamaṭṭhete, yuttayogassa bhikkhunoti.

三衣与钵具，剃刀针腰带；滤水囊八事，精勤比丘持。

Evaṃ vuttehi aṭṭhahiparikkhārehi sarīre paṭimuttoyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānova tiṭṭhati. Ayaṃ ehi bhikkhūpasampadā nāma. Bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhupasampadāya eva upasampādeti. Tāni pana pañcavaggiyādayo aṅgulimālattherapariyosānā.

他身上已佩带好如上所述的八种资具，就像一位百岁长老一样威仪具足，以佛陀为师，以佛陀为戒师，仿佛正在礼敬正等觉者一般站立着。这被称为善来比丘具足戒(ehibhikkhūpasampadā)。因为世尊在初证菩提时，就是用这善来比丘的方式授予具足戒的。从五比丘等开始，直到指鬘长老(Aṅgulimālatthera)为止都是如此。

Tīṇisataṃ sahassañca, cattālīsaṃ punāparo;

Eko ca thero sappañño;

Sabbe te ehi bhikkhukāti.

一千三百与四十，再加一智慧长老；彼等皆是善来比丘。

Ete vinayapiṭake niddiṭṭhaehibhikkhū nāma vinayapiṭake aniddiṭṭhā pana tisataparivāraselabrāhmaṇādayo.

这些是在《律藏》中指明的善来比丘，而《律藏》中未指明的，则有三百随从的塞拉婆罗门(Sela brāhmaṇa)等人。

Sattavīsa sahassāni, tīṇiyeva satāni ca;

Ete hi sabbe saṅkhātā, sabbe te ehibhikkhukāti.

二万七千，外加三百；如是悉皆计数，彼等皆是善来比丘。

Taṃ sabbaṃ sampiṇḍetvā aṭṭhavīsasahassāni chasatāni ekacattālīsuttarāni ca honti. Paṭhamabodhica nāmesā vīsativassāni honti.

总计，共有两万八千六百四十一位。这个被称为“初证菩提”(Paṭhamabodhi)的时期，为时二十年。

Bhagavā hi anuttaraṃ dhammacakkaṃ pavattetvā aṭṭhārasakoṭibrāhmaṇānaṃ amataṃ pāyetvā paṭhamavassaṃ vasi. Dutiyatatiyacatutthavassesu rājagahe veḷuvanavihāre vassaṃ vasi, bhagavā hi āsāḷhinakkhattapuṇṇamiyaṃ bārāṇasiyā isipatane migadāye paṭhamavassaṃ vasitvā phagguṇamāse phagguṇapuṇṇamiyaṃ rājagahaṃ patvā bimbisāraraññā kārite veḷuvana vihāre ekamāsamattaṃ vasitvā citramāse vīsatikhīṇāsavasahassaparivuto kapilavatthuṃ gantvā asītiyā ñātisahassānaṃ majjhe vippaṭipannānaṃ rājūnaṃ matthake paṃsurajaṃ okiritvā te vandāpetvā pokkharavassañca vassāpetvā tamāgamma asītiyā ñātisahassānaṃ vessantara jātakaṃ kathetvā rāhulamātaramāgamma candakinnarījātakañca kathetvā pitaraṃ anāgāmiphale patiṭṭhāpetvā rājagahameva āgantvā vāsaṃ kappesi, tena vuttaṃ dutiya tatiya catuttha vassesu rājagahe veḷuvanavihāre vassaṃ vasī’’ti[Pg.12]. Pañcame pana vesāliyaṃ ekavāsaṃ vasi. Chaṭṭhe makuḷapabbate ekavāsaṃ vasi. Puṇṇo vā tattha. Tatrāyaṃ anupubbikathā sunāparantaraṭṭhe kira ekasmiṃ vāṇijakagāme dve bhātaro. Tesu kadāci jeṭṭho pañcasakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā jeṭṭhabhātiko pañca sakaṭasatāni gahetvā janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā jetavanassa avidūre pañcasakaṭasatāni ṭhapetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi. Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suṭṭhuttarāsaṅgā gandhapupphādihatthā yenabuddho, yenadhammo, yenasaṅgho, tanninnā tappoṇā tappabbharā hutvā dikkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā ‘‘kahaṃ ime gacchantī’’ti ekaṃ manussaṃ pucchi. Kiṃ tvaṃ ayyo na jānāsi, loke buddhadhammasaṅgharatanāni nāma uppannāni, icceva mahājano satthusantike dhammakathaṃ sotuṃ gacchatīti. Tassa ‘‘buddho’’ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Atha attano parijanaparivuto tāya parisāyasaddhiṃ vihāraṃ gantvā satthāmadhurassarena dhammaṃ desentassa parisa pariyante ṭhito dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā vanditvā svātanāya nimantetvā dutiyadivase maṇḍapaṃ karetvā āsanāni paññāpetvā buddhappamukhassa saṅghassa mahādānaṃ datvā bhattakiccāvasāne bhagavā anumodanaṃ katvā pakkami. Bhuttapātaraso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā ‘‘ettakaṃ bhaṇḍaṃ vissajjitaṃ ettakaṃ pana na vissajjita’’nti sabbaṃ ācikkhitvā ‘‘imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī’’ti sabbaṃ niyyotetvā satthu santike pabbajitvā kammaṭṭhāna parāyaṇo ahosi. Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti, tato cintesi ‘‘ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaṭṭhānameva gaccheyya’’nti. Atha pubbaṇhasamaye piṇḍāya caritvā sāyanhasamaye paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā kammaṭṭhānaṃ kathāpetvā satthā sīhanādaṃ naditvā pakkami. Atha kho āyasmā puṇṇo sūnāparantaraṭṭhaṃ [Pg.13] patvā sammatapabbataṃ nāma pavisitvā vāṇijakagāmaṃ piṇḍāya pāvisi. Atha naṃ kaniṭṭhabhātā sagehaṃ netvā bhikkhaṃ datvā ‘‘bhante aññattha agantvā idheva vasathā’’ti paṭiññaṃ kāretvā vasāpesi. Tato samuddagirivihāraṃ nāma agamāsi. Tattha samuddavīciyo āgantvā ayakaṇṭapāsāṇesu paharitvā mahāsaddaṃ karonti. Thero kammaṭṭhānaṃ manasikaronto na phāsuvihāro hotīti samuddaṃ nisaddaṃ katvā adhiṭṭhāsi. Tato mātulagiriṃ nāma āgamāsi. Tattha sakuṇasaṅgho ussanno rattiñca divā ca saddo eko baddho hoti. Thero ‘‘idaṃ ṭhānaṃ aphāsukanti tato makuḷakārāmavihāraṃ nāma gato. So vāṇijagāmassa nātidūro nāccāsanno gamanāgamanasampanno vivitto appasaddo. Thero ‘‘idaṃ ṭhānaṃ phāsuka’’nti tattha rattiṭṭhānadivāṭhāne caṅkamanādīni kāretvā vassaṃ upagacchati. Evaṃ catūsu ṭhānesu vihāsi. Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijakasatāni ‘‘parasamuddaṃ gacchāmā’’ti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā therassa santike sikkhāpadāni gahetvā gacchanto ‘‘bhante mahāsamuddo nāma assaddheyyo cānekantarāyo ca, amhe āvajjeyyāthā’’ti vatvā nāvaṃ ārūyhi. Nāvā ūmijavena gacchamānā aññataraṃ dīpaṃ pāpuṇi. Manussā ‘‘pātarāsaṃ karissāmā’’ti dīpake otiṇṇā. Tasmiṃ dīpake aññaṃ kiñci natthi, candanavanameva ahosi. Atheko vā siyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā ‘‘bho mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābhā nāma natthi, caturaṅgula mattāpi ghaṭikā satasahassaṃ agghati, saṃhāretabbakayuttaṃ bhaṇḍaṃ hāretvā gacchāmā’’ti. Te tathā kariṃsu candanavane adhivatthā amanussā kujjhitvā imehi amhākaṃ candanavanaṃ nāsitaṃ, ghātessāma ne’’ti cintetvā na imesu ghāṭitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā’’ti āhaṃsu. Atha tesaṃ nāvaṃ ārūyha muhuttaṃ gatakāleyeva uppādikaṃ upaṭṭhāpetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano devatā namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko ‘‘mayhaṃ bhātā avassayo hotū’’ti therassa namassamāno aṭṭhāsi. Thero pi kira tasmiṃyeva khaṇe [Pg.14] āvajjetvā tesaṃ byasanappattiṃ ñatvā vehāsaṃ uppatitvā abhimukho aṭṭhāsi. Amanussā theraṃ disvāva ‘‘ayyapuṇṇatthero ehī’’ ti pakkamiṃsu. Uppādikaṃ sannisīdi. Thero ‘‘mā bhāyathā’’ti tesaṃ assāsetvāva kahaṃ gantukāmatthā’’ti pucchi. ‘‘Bhante amhākaṃ sakaṭṭhānameva gacchāmā’’ti thero nāvaṃ phale akkamitvā ‘‘etesaṃ icchitaṭṭhānaṃ gacchatū’’ti adhiṭṭhāti. Vāṇijā sakaṭṭhānaṃ gantvā taṃ pavattiṃ puttadārassa ārocetvā ‘‘etha theraṃ saraṇaṃ gacchāmā’’ti pañcasatāni attano attano pañcamātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā ‘‘ayaṃ bhante tumhākaṃ koṭṭhāso’’ti āhaṃsu. Thero ‘‘mayhaṃ visuṃ koṭṭhāsa kiccaṃ natthi’’. Satthā pana tumhehi diṭṭhapubbo’ti. Na diṭṭhapubbo bhante’ti, tenahi iminā satthu maṇḍalamāḷaṃ karotha. Evaṃ satthāraṃ passissathāti te sādhu bhante’ti tena ca koṭṭhāsena attano ca koṭṭhāsena maṇḍalamāḷaṃ kātuṃ ārabhiṃsu. Satthā kirassa āraddhakālato paṭṭhāya paribhogaṃ akāsi. Tatho manussā rattiṃ obhāsaṃ disvā ‘‘mahesakkhā devatā atthī’’ti saññaṃkariṃsu. Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa senāsanāni ca niṭṭhapetvā dānasambhāraṃ sajjetvā ‘‘kataṃ bhante amhehi attanokiccaṃ, satthāraṃ pakkosathā’’ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyāsāvatthiṃ patvā ‘‘bhante vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā’’ti. Bhagavā adhivāsesi. Thero bhagavato adhivāsanaṃ viditvā sakaṭṭhānameva paccāgato. Bhagavā ānandattheraṃ āmantesi ‘‘ānanda sve sūnāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī’’ti. Thero sādhu bhante’ti bhikkhusaṅghassa tamatthaṃ ārocetvā ‘‘cārikā salākaṃ gaṇhantū’’ti āha. Taṃ divasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahoti. Vāṇijagāmavāsinopi ‘‘sve kira satthā āgamissatī’’ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā phalasamāpattiṃ appetvā nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So kiṃ idanti āvajjetvā satthu sūnāparantagamanaṃ disvā visukammaṃ āmantesi [Pg.15] ‘‘tāta ajja bhagavā tīṇimattāni yojanasatāni piṇḍācāraṃ gamissati, pañca kūṭāgārasatāni māpetvā jetavanadvāra koṭṭhamatthake gamanasajjāniṃ katvā ṭhapehī’’ti, so tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhaṃ, sesānaṃ ekamukhaṃ, satthā gandhakuṭito nikkhamma paṭipāṭiyā ṭhapita kūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāraṃ gantvā nisinnā ahesuṃ, ekaṃ tucchakūṭāgāraṃ ahosi. Pañcapi kūṭāgārasatāni ākāse uppatiṃsu. Satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapetvā tasmiṃ pabbate saccabandho nāma micchādiṭṭhi, so mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati. Abbhantare cassa antocāṭiyaṃ padīpo viya arahattassa upanissayo jalati, taṃ disvā ‘‘dhammamassa kathessāmī’’ti gantvā dhammaṃ deseti. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi. Maggenevassa abhiññā āgatā, ehi bhikkhu hutvā iddhimayapattacīvaro kūṭāgāraṃ pāvisi. Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehisaddhiṃ vāṇijagāmaṃ gantvā kūṭāgārāni adissamānāni katvā vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sasatthāraṃ makuḷakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya gandhañca pupphañca ādāya dhammasavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanā mokkho jāto, mahanta buddhakolāhalaṃ ahosi. Satthā mahājanassa saṅgahatthaṃ katipāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. Tattha katipāhaṃ vasitvā vāṇijagāme piṇḍāya caritvā ‘‘tvaṃ idheva vasāhī’’ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. Nammadānāgarājā satthu paccuggantvā nāgabhavanaṃ pavesetvā tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So ‘‘mayhaṃ bhante paricaritabbaṃ dethā’’ti yāci. Bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgahāsu pidhiyati vīcīsu gatāsu vivarati, mahāsakkārappattaṃ ahosi. Satthā tato nikkhamma saccabandhapabbataṃ gantvā [Pg.16] saccabandhaṃ āha ‘‘tayā mahājano apāyamagge otārito. Tvaṃ idheva vasitvā etesaṃ laddhiṃ vissajjāpetvā nibbānamagge patiṭṭhāpehī’’ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. Evaṃ sūnāparantaraṭṭheyeva dve cakkaratanacetiyāni yāvasāsanantaradhānaṃ patiṭṭhāpesi. Sattame pana vasse sāvatthiyaṃ kaṇḍambarukkhamūle titthi maddanaṃ karonto yamakapāṭihāriyaṃ katvā dasahi cakkavāḷa sahassehi āgatānaṃ devatānaṃ mātaraṃ kāyasakkhiṃ katvā abhidhammaṃ desente tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃ vasi. Aṭṭhame saṃsumāranagare ekavassaṃ vasi. Navame kosambiyaṃ ekavassaṃ vasi. Tadā bhaddiyo, kimilo, bhagu, ānando, anuruddho, devadatto, cāti cha khattiyā pabbajiṃsu. Tesaṃ vitthāro dhammapade āgato. Dasame pana vasse pālileyyāgāme dakkhiṇavanasaṇḍe bhaddasālamūle pālileyyakena hatthinā upaṭṭhiyamāno phāsukaṃ vassāvāsaṃ vasi. Ekādasame nālandhabrāhmaṇagāme ekavāsaṃ vasi. Dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno, bhagavatā kira phussassa bhagavato kāle sāvakānaṃ vacīduccaritavasena katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā verañjabrāhmaṇena nimantitopi samāno mārāvaṭṭana vasena asallakkhetvā assavāṇijakānaṃ nibaddhavattasaṅkhepena paññattaṃ patthapatthamūlakaṃ yavataṇḍulameva temāsaṃ bhuñjati, vuttañhetaṃ apadāne.

世尊转动无上法轮，令十八俱胝婆罗门饮不死甘露后，度过了第一个雨安居。在第二、第三、第四个雨安居，他住在王舍城的竹林精舍。原来，世尊于阿沙荼(Āsāḷhī)月圆日在波罗奈(Bārāṇasī)的仙人堕处鹿野苑度过第一个雨安居后，于法古那(Phagguṇa)月圆日抵达王舍城，在频婆娑罗王所造的竹林精舍住了一个月左右，于质多(Citta)月，在两万漏尽者的随同下，前往迦毗罗卫，在八万亲族中间，于行为不正的诸王头顶洒下尘土，令他们礼拜，并降下莲花雨。以此因缘，为八万亲族讲述了《韦桑达拉本生》，又因罗睺罗之母，讲述了《月紧那罗本生》，令其父亲确立于不还果，然后回到王舍城安住。因此说：“在第二、第三、第四个雨安居，他住在王舍城的竹林精舍。”第五年，他在毗舍离度过一个雨安居。第六年，他在摩拘罗山(Makuḷapabbata)度过一个雨安居。富楼那(Puṇṇa)也在那里。以下是次第记述：据说在苏那巴兰达国的一个商人村里有兄弟二人。有时是长兄带着五百辆货车到各地去运货，有时是弟弟。这一次，弟弟留在家中，长兄带着五百辆货车周游各地，次第抵达舍卫城，将五百辆货车停在祇陀林不远处，用过早餐后，与随从们在一个舒适的地方坐下。当时，舍卫城的居民们用过早餐，受持布萨诸戒，妥善地披着上衣，手持香花等，心向佛、法、僧，倾向于彼，倾心于彼，从南门出来，前往祇陀林。他看见他们，便问一人：“这些人要去哪里？”“尊者，您不知道吗？世间已出现了名为佛、法、僧的宝。大众正要去导师跟前听法。”“佛陀”这个词，对他来说，仿佛穿透了皮、肉等，直击骨髓而立。于是，他在自己随从的陪同下，与那群人一起前往精舍，当导师以甜美的声音说法时，他站在会众的边缘听法，生起了出家之心。如来知道时机成熟，遣散会众后，他走近导师，礼拜后，邀请次日供斋。第二天，他搭起棚子，铺设座位，向以佛陀为首的僧团作大布施。用餐结束后，世尊说了随喜的话便离去。他用过早餐，受持布萨诸戒，叫来仓库管理人，说明“这么多货物已售出，这么多还未售出”，将所有财产交托给弟弟，然后在导师跟前出家，致力于修习业处。当他作意业处时，业处没有现前。于是他想：“这个地方对我不适宜，我何不从导师那里取得业处，然后回到自己的地方去呢？”于是，他在上午乞食后，傍晚从独住中起来，走近世尊，请教业处。导师作狮子吼后离去。于是，具寿富楼那抵达苏那巴兰达国，进入一座名为三摩多山(Sammatapabbata)的山，然后进入商人村乞食。他的弟弟将他带到自己家中，供养了食物，并让他承诺：“尊者，请不要去别处，就住在这里吧。”让他住了下来。之后，他去了一座名为海山寺(Samuddagiri-vihāra)的寺院。在那里，海浪拍打着铁角岩，发出巨大的声响。长老作意业处时，感到不安宁，便决意令大海寂静。之后，他去了一座名为母舅山(Mātulagiri)的山。在那里，鸟群密集，日夜喧闹不绝。长老想：“这个地方不舒适。”于是去了一座名为摩拘罗园寺(Makuḷakārāma-vihāra)的寺院。它离商人村不远不近，来往方便，僻静少声。长老想：“这个地方很舒适。”便在那里安排了夜住处、日住处、经行处等，进入雨安居。就这样，他在四个地方居住。有一天，就在那个雨安居期间，五百名商人说：“我们去海外吧。”便将货物装上船。登船那天，长老的弟弟供养长老后，从长老处领受学处，临行时说：“尊者，大海不可信赖，且多有危难，请您忆念我们。”说完便登上了船。船借着波浪的速度航行，抵达了某个岛屿。人们说：“我们吃早餐吧。”便在岛上登陆。那岛上别无他物，只有一片旃檀林。有个人敲击一棵树，知道是红旃檀，便说：“诸位，我们为求利益远渡重洋，再没有比这更大的利益了。即使是四指宽的一块也价值十万。让我们丢弃该丢弃的货物，带走(旃檀木)吧。”他们便照做了。居住在旃檀林的非人愤怒地想：“这些人毁了我们的旃檀林，我们要杀了他们。”又想：“如果杀了他们，这里会变成一堆尸体，不如到海中央弄沉他们的船。”于是(非人)登上他们的船，不一会儿就掀起了暴风，那些非人也显现出恐怖的形相。惊恐的人们向各自的神明礼拜。长老的弟弟，小富楼那居士(Cūḷapuṇṇa-kuṭumbika)心想：“愿我兄长是我的依靠。”便向长老礼拜。据说长老在那一刻也忆念到他们，知道他们遭遇了灾难，便腾空而起，出现在他们面前。非人一见到长老，便喊着“富楼那长老来了！”而离去。暴风也平息了。长老安慰他们说：“不要害怕。”然后问道：“你们想去哪里？”“尊者，我们想回自己的地方。”长老踩在船板上，决意道：“愿此船去他们想去的地方。”商人们回到自己的地方，将此事告知妻儿，说：“来，我们去皈依长老吧。”五百人连同各自的五百名女眷，确立于三皈依中，宣誓成为优婆塞。之后，他们从船上卸下货物，分出一份给长老，说：“尊者，这是您的一份。”长老说：“我不需要单独的一份。你们可曾见过导师？”“尊者，未曾见过。”“那么，就用这份为导师建一座圆厅。这样你们就能见到导师了。”他们说：“好的，尊者。”便用那一份和自己的一份开始建造圆厅。据说导师从他们开始建造之时起，就开始使用它。于是人们夜里见到光明，以为是“有大威力的天神”。优婆塞们建完圆厅和比丘僧团的住所，备好布施之物，便告知长老：“尊者，我们自己的事已做完，请您迎请导师吧。”长老于傍晚时分以神通力抵达舍卫城，说：“世尊，商人村的居民想见您，请您对他们施以慈悲吧。”世尊默许了。长老知道世尊应允后，便回到了自己的地方。世尊对阿难长老说：“阿难，明天我们去苏那巴兰达的商人村乞食，你给四百九十九位比丘发筹。”长老回答：“好的，世尊。”便将此事告知比丘僧团，说：“请领取行脚筹。”那天，军头陀那(Kuṇḍadhāna)长老第一个领到筹。商人村的居民听说“导师明天要来”，便在村子中央搭起棚子，备好布施。世尊清晨照顾身体后，进入香室，进入果定而坐。帝释天的橙毯石座变热了。他察看是何缘故，见到导师要去苏那巴兰达，便对毗首羯磨(Visukamma)说：“孩子，今天世尊要行三百由旬去乞食，你去造五百座尖顶阁，放在祇陀林的门楼上，备好行程。”他便照做了。世尊的尖顶阁是四面的，两位上首弟子的是双面的，其余的是单面的。导师从香室出来，进入按次序放置的尖顶阁中的第一座。以两位上首弟子为首的四百九十九位比丘也都进入尖顶阁坐下，还剩下一座空的尖顶阁。五百座尖顶阁都升入空中。导师抵达一座名为萨遮般陀山(Saccabandhapabbata)的山，将尖顶阁停在空中。那座山上住着一个名叫萨遮般陀(Saccabandha)的邪见者，他教导大众邪见，获得了利养和名声的顶峰。在他内心，阿罗汉果的近因缘像罐中的灯一样燃烧着。见到此景，(导师)想：“我要为他说法。”便前去说法。在说法结束时，苦行者证得了阿罗汉果。随着道果，他的神通也生起了。他成为“来，比丘”，拥有神通所成的衣钵，进入了尖顶阁。世尊与尖顶阁中的五百位比丘一同前往商人村，让尖顶阁隐没不见，进入了商人村。商人们向以佛陀为首的比丘僧团作大布施后，将导师迎请到摩拘罗园寺。导师进入圆厅。大众等到导师平息饭后的疲倦，便用过早餐，受持布萨诸戒，带着香和花返回寺院听法。导师为他们说法。大众从束缚中获得解脱，发生了盛大的佛陀喧动。导师为摄受大众，在那里住了几天，但黎明时分，他总是在大香室中起身。在那里住了几天，在商人村乞食后，他让富楼那长老留下说：“你就住在这里吧。”然后前往讷尔默(Nammadā)河边。讷尔默龙王出来迎接导师，将他迎入龙宫，以三宝作供养。导师为他说法后，从龙宫出来。他请求道：“尊者，请给我一件可供我礼拜之物吧。”世尊在讷尔默河岸上示现了足印塔。它在波浪涌来时被覆盖，波浪退去时则显现，受到了极大的崇敬。导师从那里出来，前往萨遮般陀山，对萨遮般陀说：“你曾将大众引入恶趣道。你就住在这里，让他们舍弃(邪)见，并确立于涅槃之道吧。”他也请求一件可供礼拜之物。导师在一块坚实的岩石上，如印章印在湿泥上一般，示现了足印塔。就这样，在苏那巴兰达国，他确立了两座轮宝塔，直到教法消失。第七年，他在舍卫城健陀(Kaṇḍamba)芒果树下调伏外道，示现双神变，为从一万个轮围世界来的天众，以母亲为亲身见证，在三十三天的巴瑞恰达树下、橙毯石座上说阿毗达摩，度过了雨安居。第八年，在鳄鱼山城(Saṃsumāranagara)度过一个雨安居。第九年，在憍赏弥度过一个雨安居。那时，跋提(Bhaddiya)、金毗罗、婆瞿(Bhagu)、阿难、阿那律、提婆达多这六位刹帝利出家了。他们的详细故事见于《法句经》。第十年，在巴力雷雅咖(Pālileyyaka)村的南林丛中，美丽的娑罗树下，由巴力雷雅咖象侍奉，安乐地度过了雨安居。第十一年，在那烂陀的婆罗门村度过一个雨安居。第十二年，在维兰迦度过一个雨安居，体验恶行的果报。据说，在弗沙(Phussa)世尊时期，由于(身为菩萨的)他因语恶行而积集的不善业，在当时得到机会而现前，虽然受维兰迦婆罗门邀请，却因魔的干扰而未被察觉，他吃了三个月的马商们按惯例所提供的、以一钵他为一份的碎麦。这在《本行》(Apadāna)中有所讲述。

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsissaṃ;

Yavaṃ khādatha bhuñjatha, māca bhuñjatha sālino.

于弗沙佛之教法中，我曾呵责其声闻弟子：“汝等食大麦，勿食稻米。”

Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadāti’’.

以彼业之果报，我食大麦三月；时应婆罗门之请，住于维兰迦。

Tena vuttaṃ ‘‘dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno’’ti. Terasame jāliyapabbate ekavāsaṃ vasi. Catuddasame sāvatthiyaṃ anāthapiṇḍikassa ārāme jetavanavihāre paṭhamavāsaṃ vasitvā pannarasame vasse ñātijanasaṅgahatthaṃ kapilavatthuṃ gantvā ekameva vāsaṃ kappesi[Pg.17]. Soḷasame vasse āḷavakayakkhadamanatthaṃ aggāḷavīnagare ekavāsaṃ vasi. Sattarasame vasse rājagahameva nivattitvā vāsaṃ kappesi. Aṭṭhārasame vasse jāliyapabbatameva nivattitvā vasi. Ekūnavīsatimepi vasse tattheva jāliyapabbatameva vasi. Vīsatime vasse rājagahassa avidūre bhīsanake bhesakalavanasaṇḍe vāsaṃ kappesī’’ti imāni vīsati vassāni paṭhamabodhīti veditabbāni. Etasmiṃ kāle ehibhikkhūpasampadāyaeva upasampādesīti yebhuyyena bhagavantaṃyeva uddissa ācariyupajjhāyaṃ katvā ehibhikkhu bhāvamāpanne puññavantapuggaleyeva sandhāya vuttaṃ, aññesampi ariyabhāvamanāpannānaṃ sudinnādīnaṃ vā yamakapāṭihāriye pasīditvā āyasmato sāriputtattherassa santike pabbajitānaṃ pubbe kassapabuddhakāle vaggulibhūtapubbānaṃ pañcannaṃ bhikkhusatānaṃ therasseva santike pabbajitabhāvassa dissanato tena vuttaṃ ‘‘bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhūpasampadāya eva upasampādesī’’ti. Ito paresu pana pañcavīsativassesu anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassā vāsaṃ vasi. Visākhāya sattavīsati koṭidhanapariccāgena kārite pubbārāme chabbassāni vasi. Dvinnaṃ kulānaṃ guṇamahattaṃ paṭicca sāvatthiyaṃ nissāya pañcavīsati vassāni vāsaṃ vasi. Antime pana vasse beḷuvagāme vasitvā maraṇantikā vedanā uppajji, āyusaṅkhārossajjanañca tattha akāsi. Imāni idha nādhippetāni, bhagavato vassakkamajānanatthaṃyeva vuttanti.

是故言：“第十二年于维兰迦安居一次，感受恶行之果报。”第十三年，于迦利亚山安居一次。第十四年，于舍卫城给孤独园之祇陀林精舍初次安居后，第十五年为摄益亲族，前往迦毗罗卫，安居一次。第十六年，为调伏夜叉阿拉瓦咖，于阿伽拉维城安居一次。第十七年，返回王舍城安居。第十八年，复还迦利亚山安居。第十九年，亦于迦利亚山安居。第二十年，于王舍城不远处之怖畏林贝萨迦拉林安居。’此二十年当知为初菩提。于此期间，世尊主要以‘来，比丘’之具足戒而授戒。此乃主要针对以世尊为阿阇梨、和尚，得‘来，比丘’之相，具福德之人而说。亦可见有其他未证圣果者，如苏定那等，或于双神变时心生净信，于具寿舍利弗长老座下出家者，如昔为迦叶佛时曾为蝙蝠之五百比丘，亦于长老座下出家。故言：“世尊于初菩提时，仅以‘来，比丘’之具足戒而授戒。”此后二十五年中，于给孤独所造之祇陀林大精舍安居十九年；于毘舍佉以二亿七千万财施所造之东园安居六年。缘于二族功德之大，依止舍卫城安居二十五年。于最后一年，住于贝卢瓦村，生起临死之剧痛，并于彼处舍弃寿行。此等在此非为所显，仅为知晓世尊安居之次第而言。

Saraṇagamanūpasampadā nāma ‘‘buddhaṃ saraṇaṃ gacchāmi’’tyādinā tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno.

所谓归依具足戒，即诵“我归依佛”等语三遍，以三归依而受具足戒。

Ovādapaṭiggahaṇūpasampadā nāma ‘‘tasmā tiha te kassapa evaṃ sikkhitabbaṃ tibbameva hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cāti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ yaṃ kiñci dhammaṃ sossāmi kusalūpasañhitaṃ sabbantaṃ aṭṭhiṃ katvā manasikatvā sabbameva cetaso samannāharitvā ohitasoto dhammaṃ sossāmīti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ sātasahagataṃ me kāyagatā satiṃ na jahissatīti[Pg.18], evañhi te kassapa sikkhitabbanti iminā ovādapaṭiggaṇena mahākassapattherassa anuññātaupasampadā nāma.

所谓领受教诫具足戒，即大迦叶长老以此领受教诫而蒙允许之具足戒，其言：“是故，迦叶，汝当如是学：‘于上座、新学、中座比丘，我当生起猛利之惭愧。’迦叶，汝当如是学。是故，迦叶，汝当如是学：‘凡我所闻任何与善相应之法，皆当专注、作意，以全心领会，倾耳听法。’迦叶，汝当如是学。是故，迦叶，汝当如是学：‘我于俱喜之身至念，当不舍离。’迦叶，汝当如是学。”

Pañhābyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā, bhagavā kira pubbārāme anucaṅkamanto sopākasāmaṇeraṃ ‘‘uddhumātakasaññāti vā sopāka rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’nti dasaasubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi tvaṃ sopākā’’ti pucchi. ‘‘Sattavasso ahaṃ bhagavā’’ti, ‘‘sopāka tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī’’ti āraddhacitto upasampadaṃ anujānāti, ayaṃ pañhābyākaraṇūpasampadā.

所谓问答具足戒，即允许苏波迦之具足戒。据说，世尊于东园经行时，问苏波迦沙弥：“苏波迦，膨胀想或色想，此等法为义异文异，抑或义同文异？”问以十不净为依之问题。彼作解答。世尊赞叹后，问：“苏波迦，汝年几何？”“世尊，我年七岁。”“苏波迦，汝能与我之一切知智相应而解答问题。”世尊心生欢喜，允许其受具足戒。此即问答具足戒。

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā. Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā, ayameva idhādhippetā, sampattivipattivasena sambhavato. Kasmā hesa upasampanno nāmāti. Samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpanno pattoti upasampanno, seṭṭhabhāvaṃ pattotiattho tathā hi gihibhāvato sāmaṇerabhāvo seṭṭho nāma, tatopi upasampannabhāvoyeva seṭṭho. Tattha samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato etasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anusāvanāhi ekāya ca ñattiyā kattabbena. Ettha ca kiñcāpi ñatti sabbapaṭhamaṃ vuttā, tissannaṃ pana anusāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñatti tāsaṃ catutthanti katvā ñatticatutthanti vuccati. Kammenā ti dhammikena kammena, vinayakammenātiattho. Akuppenā ti vatthu ñatti anusāvana sīma parisasampatti sampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenā ti kāraṇārahena, satthusāsanārahenāti attho. Etehi kāraṇehi seṭṭhabhāvamāpannoti attho. Tattha sampattivipattivasena sambhavato ti vatthusampatti ñattisampatti anusāvanasampattisīmasampattiparisasampattivasena [Pg.19] pañcahi sampattīhi upasampadakammassa sijjhanatoti attho. Tattha vatthu sampattināma paripuṇṇavīsativassabhāvo idāni purisattabhāvo ca. Unnavīsativassaṃ, antimavatthuajjhāpannapubbaṃ, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanako, ti ime terasa puggalā upasampadāya avatthu. Tattha ūnavīsativassanti sāmaññena vuttepi mātukucchito nikkhamanato paṭṭhāya ekūnavīsaparipuṇṇo purisapuggalo upasampadāya vatthu, tato oraṃ na upasampadāya vatthu tatho hi ekasmiṃ saṃvacchare hemantagimhavassavasena tiṇṇaṃ utūnaṃ sambhavattā tayo utū honti, honti cettha.

八语具足戒（aṭṭhavācikūpasampadā）是指比丘尼通过比丘尼僧团的白四羯磨和比丘僧团的白四羯磨这二羯磨而受具足戒。白四羯磨具足戒是现在比丘受具足戒的方式，此处所指的即是此种，它因条件的具足与否而成立或不成立。为何称他为“已受具足戒”呢？因为他通过和合的僧团，以不可动摇、合乎时宜的白四羯磨，达到并获得了更高的状态，故称“已受具足戒”，意即“已达最胜状态”。因为，相对于在家状态，沙弥状态是殊胜的；而相对于此，已受具足戒的状态更为殊胜。其中，“通过和合的僧团”是指，在最低需五人行作的羯磨中，所有具资格的比丘皆已到场，应给予同意者的同意已被带来，在场者亦无反对，由此在此羯磨中达到和合。“以白四”是指以一白和三告来行作。在此，虽然“白”最先说，但由于三“告”之间义理与文句没有差别，而“白”与“告”的义理与文句则有差别，故将“白”作为它们的第四部分，因此称为“白四”。“以羯磨”意即以如法的羯磨，即符合律的羯磨。“不可动摇”是指因受戒者、白、告、界场、僧众的圆满而达到不可动摇、不可反对的状态。“合乎时宜”意即合乎因缘，即合乎导师的教导。因这些缘由，他达到了最胜的状态。其中，“因条件的具足与否而成立”意指，受具足戒的羯磨，是凭借受戒者圆满、白圆满、告圆满、界场圆满、僧众圆满这五种圆满而成就的。其中，受戒者圆满是指年满二十岁且为男性。未满二十岁者、曾犯究竟罪者、黄门、贼住者、投奔外道者、旁生、弑母者、弑父者、弑阿罗汉者、污比丘尼者、破僧者、出佛身血者、二性根者，这十三种人（puggala）非受具足戒之事。其中，“未满二十岁”虽是泛说，但从出母胎时算起，已满十九岁的男性个人，是受具足戒之事；低于此年龄者，则非受具足戒之事。因为一年之中有冬、夏、雨三季，此处亦然。

‘‘Kattikantikapakkhamhā, hemaṃ phagguṇapuṇṇamā;

Tassanti kapakkhamhā, gimhaṃ āsāḷhipuṇṇamā;

Vassakālaṃ tato sesaṃ, catuvīsatūposathā.

冬季自迦刺底迦月（Kattika）黑分起，至颇勒古那月（Phagguṇa）圆满日；夏季自其后黑分起，至阿沙荼月（Āsāḷhi）圆满日；此后所余为雨季，共计二十四布萨。

Cātuddasī cha etesu, pakkhā tatiyasattamā;

Sesā pannarasī ñeyyā, aṭṭhārasa uposathāti’’.

于此等中，有六个十四日，为第三与第七半月；应知其余为十五日，有十八布萨。

Ettha ca kattikassa kāḷapakkhapāṭipadato paṭṭhāya yāva phagguṇapuṇṇamā cattāro māsā hemautu nāma. Phagguṇassa kāḷapakkhapāṭipadato paṭṭhāya yāva āsāḷhīpuṇṇamā cattāro māsā gimhautu nāma. Asāḷhakāḷapakkhapāṭipadato paṭṭhāya yāva aparakattikapuṇṇamā cattāro māsā vassautu nāma. Evaṃ ekasmiṃ saṃvacchare tayo utū honti. Tattha ekasmiṃ utumhi pakkhassa tatiyasattamesu dve dve katvā cha catuddasikā, paṭhamadutiyacatutthapañcamachaṭṭhaaṭṭhamesu cha cha katvā aṭṭhārasa pannarasikāti evaṃ ekasaṃvacchare catuvīsati uposathā honti. Imesu catuvīsatuposathesu cātuddasiyā ekūnatiṃsa divasā hontīti katvā ekasaṃvacchare cha ūnā divasā honti. Iminā nayena ekūnavīsatime vasse chamāsādhikāni aṭṭhārasavassāni honti. Tasmiṃ mātukucchimhi nibbattakāle dasamāse pakkhipitvā cattāri māsādhikāni ekūnavīsavassāni paripuṇṇāni. Rājāno pana tiṇṇaṃ tiṇṇaṃ vassānaṃ accayena māsaṃ ākaḍḍhanti[Pg.20], divasena saha māsampi, tasmā aṭṭhārasavasse yeva cha māsādhikāni honti. Taṃ heṭṭhācatumāsādhika ekūnavīsatime vasse pakkhipitvā ekamāsādhikāni vīsativassāni sabbaso paripuṇṇāni honti. Evaṃ ekūnavīsativassato paṭṭhāya gabbhavīso upasampadāya vatthūti veditabbo. Idāni purisattabhāvo ti bhikkhuniyā abhāvato purisapuggalova idāni vaṭṭatīti adhippeto tathā hi mātugāmassa pabbajitatthā pañcavassasatāni saddhammo tiṭṭheyya, paññattattā pana aparāni pañcavassasatāni ṭhassatīti evaṃ vassasahassameva paṭisambhidāppattasaddhammassa patiṭṭhitabhāvo vutto. Mātugāmā ca nāma duppaññā tibbakilesā lāmakā ca. Bhagavatā ca paṭhamabodhiyaṃ ādito paṭṭhāyameva mahāpajāpatiyā gotamiyā aṭṭhagarudhammapaṭiggahaṇena upasampadatte anuññātepi sāsanassa aciraṭṭhitikabhāvo vutto. Duppaññattā itthiyo sāsane ciraṃ na tiṭṭhanti, tibbakilesattā yathā paññatta sikkhāpadānurūpaṃ saṃvarampi rakkhituṃ na sakkonti. Lāmakattāpi tā aṭṭhasamāpattiṃ labhantāpi brāhmapārisajjaṃ nātikkamanti, evaṃ bhikkhuniyā abhāvato idāni purisapuggaloti vuttaṃ. Imasmiṃ ṭhāne ṭhatvā cattāri khettāni veditabbāni tathā hi mātugāmassa pabbajitattā vassasahassameva ṭhassatīti cetaṃ paṭisambhidāppattakhīṇāsavavasena vuttaṃ, tato paraṃ uttaripi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo tiṭṭhati. Pariyattisaddhammopi tāniyeva na hi pariyattiyā asati paṭivedho atthi. Nāpi pariyattiyā sati paṭivedho na hoti. Liṅgaṃ pana pariyattiyā antarahitāya ciraṃ pavattissati, idaṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Dīghanikāyaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti. Idampi dīghabhāṇakattherānaṃ matena vuttaṃ. Aṅguttaranikāyaṭṭhakathāyampi buddhānaṃ parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā[Pg.21], tato tāpi asakkontā tisso vijjā nibbattanti. Gacchantekāle tānipi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino sakadāgimino, sotāpannāti vuttaṃ. Idampi aṅguttaranikāye vuttaṃ. Saṃyuttanikāyaṭṭhakathāyaṃ pana paṭhamabodhiyaṃ bhikkhū paṭisambhidāppattā. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato chapi abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchantekāle sotāpattiphalampi pattuṃ na sakkhissantī’ti vuttaṃ. Yasmā ce te ācariyā bhinnavādā, tasmā tesaṃ ācariyānaṃ bhāṇakānaṃ matameva buddhaghosācariyena tattha tattha likhitanti gahetabbaṃ, aññathā ācariyasseva pubbāparavirodhappasaṅgo siyā ācariyabuddhaghoseneva hi sīhaḷabhāsaṃ apanetvā māgadhabhāsāya sāṭṭhakathaṃ buddhavacanaṃ likhitaṃ, na aññena ācariyena tasmā aṭṭhakathāya vuttavacanameva pamāṇanti gahetabbaṃ. Nanu cattāropi nikāyaṭṭhakathāsaṅgītiṃ ārūḷhā, atha kasmā evaṃ bhinnāti. Saccaṃ, tathāpi kesañci therānaṃ vādappakāsanatthaṃ vuttaṃ. Na saṅgāhakattherānaṃ, tasmā aṭṭhakathāvacanameva pamāṇanti vuttaṃ.

在此，从迦提迦月(Kattika)的黑分初一日起，至颇勒窭那月(Phagguṇa)的满月为止，此四个月名为冬季(hemanta-utu)。从颇勒窭那月的黑分初一日起，至阿沙ḷhī月(Āsāḷhī)的满月为止，此四个月名为夏季(gimha-utu)。从阿沙ḷhī月的黑分初一日起，至后迦提迦月(aparakattika)的满月为止，此四个月名为雨季(vassa-utu)。如是，一年有三季。其中，一季之中，于第三与第七个半月各有两次，共六次十四日布萨；于第一、第二、第四、第五、第六与第八个半月各有六次，共十八次十五日布萨。如是，一年共有二十四次布萨。在这些二十四次布萨中，由于举行十四日布萨的月份为二十九天，故一年短少六天。依此方法，到了第十九年时，实为十八年又六个多月。加上在母胎中的十个月，则圆满十九年又四个月。但国王们每满三年即增加一月，因此在十八年中即多出六个月。将此加到先前所说多出四个月的第十九年之上，则总共圆满二十年又一个月。如是当知，从十九岁起，计胎龄为二十岁，即为受具足戒的基础。如今，这是指男性的身份，因为已无比丘尼，所以现在只适合男性个人。诚然，由于女性出家，正法本应住世五百年，但因制定了（八敬法），将再住世五百年。如是，已证四无碍解(paṭisambhidā)之正法的住世期被说为一千年。而女性智慧浅薄、烦恼猛利且品性低劣。世尊在初成道时，虽然允许摩诃波阇波提·乔达弥(Mahāpajāpatī Gotamī)在接受八敬法(aṭṭhagarudhamma)后受具足戒，但仍说教法住世不久。因为智慧浅薄，女性在教法中难以长久安住；因为烦恼猛利，她们无法如所制定的学处那样守护防护；因为品性低劣，她们即使证得八等至，也无法超越梵众天。因此，由于已无比丘尼，如今说只适合男性个人。于此，应当了知四个阶段：诚然，因女性出家，正法将住世千年，这是就证得四无碍解的漏尽者而言；此后，以干观(sukkhavipassanā)漏尽者住世千年；以阿那含住世千年；以斯陀含住世千年；以须陀洹住世千年。如是，证悟正法住世五千年。教理正法也是如此，因为没有教理，就没有证悟；而当有教理时，也并非没有证悟。然而，当教理消失后，（僧团的）形式还将长久存续。当知这是犍度诵者(khandhakabhāṇaka)的观点。在《长部义注》(Dīghanikāyaṭṭhakathā)中则如是说：“由证得四无碍解者住世千年，由六神通者住世千年，由三明者住世千年，由干观者住世千年，由波罗提木叉住世千年。”这也是长部诵者(dīghabhāṇaka)诸长老的观点。在《增支部义注》(Aṅguttaranikāyaṭṭhakathā)中也说，佛陀般涅槃后，一千年内能生起四无碍解；此后，不能生起六神通，则生起三明；随着时间推移，连三明也不能生起，则成为干观者。以同样的方式，说有阿那含、斯陀含、须陀洹。此亦为《增支部》中所说。在《相应部义注》(Saṃyuttanikāyaṭṭhakathā)中则说，初成道时，比丘们证得四无碍解。后随着时间推移，不能证得四无碍解，则有六神通者。此后，不能证得六神通，则证得三明。如今，随着时间推移，不能证得三明，则将证得漏尽；亦不能证得此，则证阿那含果；亦不能证得此，则证斯陀含果；亦不能证得此，则证须陀洹果。随着时间推移，连须陀洹果也将不能证得。因为这些导师们的说法不同，所以应当理解为觉音(Buddhaghosa)导师只是在各处记下了那些诵者导师们的观点，否则，觉音导师自身就会出现前后矛盾。确实是觉音导师本人排除了僧伽罗语，以摩揭陀语写下了带有义注的佛语，而非其他导师所为，因此，应当以义注中所说为准。难道四部尼柯耶的义注不都进入了结集吗？为何有如此分歧？确实如此，但说此是为了阐明某些长老的观点，而非结集长老们的观点，因此说应当以义注之言为准。

Antimavatthuajjhāpannapubbanti pārājikabhikkhu, so abhabbo sāsane upasampadakammassa laddhuṃ.

先前已犯究竟罪者即是波罗夷比丘，他在教法中没有资格领受具足戒。

Paṇḍakoticetta pañcavidho hoti āsittapaṇḍako, ussūyapaṇḍako, opakkamikapaṇḍako, napuṃsako, pakkhapaṇḍakoti. Tattha yassa paresaṃ aṅgajātaṃ mukhena gaṇhitvā asucinā āsittassa pariḷāho vūpasamati, ayaṃ āsittapaṇḍako nāma. Yassa paresaṃ ajjhācāraṃ passato ussūyāya uppannāya pariḷāho vūpasamati, ayaṃ ussūyapaṇḍako nāma. Yassa upakkamena bījāni apanītāni honti, ayaṃ opakkamikapaṇḍako nāma. Yo pana paṭisandhiyaṃ yeva abhāvako uppanno hoti, ayaṃ napuṃsako nāma. Ekacco pana akusalavipākānubhāvena kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāhovūpasamati[Pg.22], ayaṃ pakkhapaṇḍako nāma, keci pana yo kāḷapakkhe itthī hoti, juṇhapakkhe puriso, ayaṃ pakkhapaṇḍakoti vadanti, taṃ tesaṃ matimattameva. Etesu āsittapaṇḍakassa ca ussūyapaṇḍakassa ca pabbajjā na vāritā. Opakkamikanapuṃsakapakkhapaṇḍakānaṃ pana vāritā. Tesupi pakkhapaṇḍakassa yasmiṃ pakkhe paṇḍako hoti, tasmiṃyeva pabbajjā vāritā. Ettha ca apaṇḍakapakkhe pabbajitvā paṇḍakapakkhe nāsetabboti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘apaṇḍakapakkhepabbajito sato kilesakkhayaṃ pāpuṇāti, na nāsetabbo’’ti vadanti, taṃ tesaṃ matimattameva, paṇḍakassa kilesakkhayā sambhavato khīṇakilesassa ca paṇḍakabhāvānupapattito ahetuka paṭisandhikathāyañhi avisesena paṇḍakassa ahetukapaṭisandhi katā vuttā, āsitta ussūyapakkhapaṇḍakānañca paṭisandhito paṭṭhāyeva paṇḍakabhāvo, na pavattiyaṃyevāti vadanti. Teneva ahetukapaṭisandhiniddese jaccandha-jaccabadhirādayo viya paṇḍako jātisaddena visesetvā niddiṭṭho. Catutthapārājikasaṃvaṇṇanāyaṃ pana abhabbapuggale dassentena paṇḍakatiracchānagataubhato byañjanakā tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avāritoti avisesena vuttaṃ, evaṃ pañcavidhā paṇḍakā te paṇḍakasāmaññena avisesetvā ‘‘paṇḍakāti evameva vatvā paṇḍako bhikkhave na upasampādetabbo’’ti vuttanti daṭṭhabbaṃ.

所谓的黄门(paṇḍaka)有五种：灌精黄门(āsittapaṇḍaka)、艳羡黄门(ussūyapaṇḍaka)、阉割黄门(opakkamikapaṇḍaka)、天生黄门(napuṃsaka)、半月黄门(pakkhapaṇḍaka)。其中，若有人用口含着他人的生殖器(aṅgajāta)，被不净物灌注后其欲火平息，此名为灌精黄门。若有人见他人行淫，生起羡慕后其欲火得以平息，此名为艳羡黄门。若有人因外力作用而被移除睾丸，此名为阉割黄门。若有人从结生时起就没有男女根，此名为天生黄门。还有一类人，因不善业的果报，在黑分时是黄门，但在白分时其欲火平息，此名为半月黄门。有些人说，黑分时是女人，白分时是男人，这叫做半月黄门，但这只是他们的观点而已。在这五种黄门中，灌精黄门和艳羡黄门不被禁止出家。阉割黄门、天生黄门和半月黄门则被禁止。其中，对半月黄门而言，也仅在他身为黄门的那个半月里，出家才是被禁止的。并且，在三部《疑难义释》(gaṇṭhipada)中都说到：“在非黄门半月出家后，到了黄门半月时应被灭摈。”但有些人说：“在非黄门半月出家后，若能达到烦恼的灭尽，则不应被灭摈”，但这只是他们的观点而已；因为黄门不可能灭尽烦恼，而烦恼已尽者也不会出现黄门的状态。在关于无因结生的论述中，确实不加区别地将黄门说成是无因结生的。有些人说，灌精黄门、艳羡黄门和半月黄门是从结生时开始就是黄门，而不仅仅是在生命过程中才是。因此，在无因结生的解释(niddesa)中，就像天生盲、天生聋等一样，黄门也是用“天生”(jāti)一词来特别指明。再者，在《第四波罗夷释义》(Catutthapārājikasaṃvaṇṇanā)中，当指出不适格的人(abhabba puggala)时，笼统地提到：“黄门、畜生、双性人这三类根基毁坏者是无因结生的，他们生天是不受阻碍的。”所以应当理解，这五种黄门，都是不加区别地用“黄门”这个通称，因此佛陀才说：“诸比丘，黄门不得受具足戒。”

Theyyasaṃvāsako ti yo sayameva pabbajjāliṅgaṃ gahetvā bhikkhuvassaṃ gaṇetvā bhikkhūti paṭiññaṃ sampaṭicchati, yathāvuḍḍhaṃ vandanaṃ sādiyati, so liṅgassa saṃvāsassa ca thenattā ubhayatthenako nāma. Yo pana yathāvuḍḍhaṃ vandanaṃ na sādiyati, asuddhacittavasena liṅgassathenattāliṅgatthenako nāma. Yo vā pana sāmaṇerabhūmiyaṃ ṭhatvā musāvādena bhikkhuti paṭiññaṃ gahetvā bhikkhuvassaggena vandanādiṃ sādiyati, so bhikkhūhi dinnaliṅgattā liṅgatthenako na hoti, saṃvāsassa thenattā saṃvāsatthenako nāma. Ettha ca ubhayatthenakopi asuddhacittena liṅgatthenakeeva paviṭṭhoti veditabbo. Yopi sāmaṇero vuḍḍhasāmaṇerānaṃ vandanaṃ sādiyati, daharabhikkhūpi vuḍḍhabhikkhūnaṃ vandanaṃ sādiyati, sopi theyyasaṃvāsako nāpi hoti, athenattā. Yo vā pana bhikkhupārājikamāpannova bhikkhuliṅge [Pg.23] ṭhito yāva paṭijānāti, tāva attheva tassa bhikkhubhāvo, na so anupasampannasaṅkhyaṃ gacchati, tathā hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako na hoti, so sahaseyyādiāpattimpi na janeti, omasavāde pācittiyañca na janeti teneva ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati āpatti omasavādassā’’ti omasavāde pācittiyaṃ vuttaṃ. Asati hi bhikkhubhāve dukkaṭaṃ vadeyya. Yo pana sāmaṇero sāmaṇeraliṅgeneva pāṇātipātādipañcavidhaṃ silavipattiṃ pāpuṇāti, sopi āgato liṅganāsanāya nāsetvā saraṇasīlaṃ dātabbaṃ, athenattā upasampadāya avatthubhāvampi na pāpuṇāti. Vikālabhojanādikaṃ karontassa pana ‘‘accayo maṃ bhante accāgamā’’tyādinā saṅghamajjhe accayaṃ desāpetvā vā daṇḍakammaṃ vā katvā sīlaṃ dātabbameva. Titthiyapakkantako uttānoyeva.

所谓的贼住者(theyyasaṃvāsaka)，是指自己取得出家相，计算比丘戒腊，自称比丘并接受承认，按照长幼次序接受礼敬。此人因形相与共住皆为盗窃，故名“二种盗贼”(ubhayatthenaka)。若他不接受按照长幼次序的礼敬，则因心不清净，仅形相为盗窃，故名“形相盗贼”(liṅgatthenaka)。或者，若他处于沙弥(sāmaṇera)位，以妄语自称比丘，并以比丘的戒腊接受礼敬等，那么因为他的形相是由比丘们所授与，所以他不是“形相盗贼”；但因共住为盗窃，故名“共住盗贼”(saṃvāsatthenaka)。在此应知，“二种盗贼”也因其不清净心而被归入“形相盗贼”中。又，若有沙弥接受了属于年长沙弥的礼敬，或年轻比丘接受了属于年长比丘的礼敬，他也不是贼住者，因其并非盗窃。或者，比丘若已犯波罗夷(pārājika)罪，仍保持比丘相，只要他尚未自认，其比丘身份仍存，不归入未受具足戒者之列。因此，即使他接受共住，亦非贼住者，他亦不引起共宿等罪，亦不引起轻蔑语的波逸提(pācittiya)罪。因此，在关于轻蔑语的波逸提中说道：“若有不清净的人(puggala)已犯某项波罗夷法，而另一位自认为清净见的（比丘）在找到机会后，怀着辱骂的意图对他言说，即犯轻蔑语罪。”若无比丘身份，则应说为恶作(dukkaṭa)。若有沙弥以沙弥相犯下杀生等五种戒行过失，当他前来时，应行形相灭摈(liṅganāsana)，然后再授予他皈依戒。因其并非盗窃，他不会达到不堪受具足戒的状态。然而，对于犯非时食等（过失）者，则应令其在僧团中以“尊者，我已犯过失”等方式忏悔其过失，或在施以惩罚(daṇḍakamma)后，再授予他戒。至于投奔外道者(titthiyapakkantaka)，则是显而易见的。

Tiracchānagatoti yokoci amanussabhūto cattāro apāyikāpi upasampadāya avatthuyeva. Te paṭisandhiyā lāmakattā abhabbā sāsane pabbajituṃ. Yadi cattāro apāyikā upasampadāya avatthu bhaveyya, atha kasmā sese anapadisitvā tiracchānagatova avatthūti vuttanti. Sesānaṃ apākaṭavatthuttā, tathā hi sambuddhakāle tiracchānayoniyaṃ nibbatto eko nāgarājā nāgayoniyā aṭṭīyati harāyati jigucchati. Athakho tassa nāgassa etadahosi kenanukho ahaṃ upāyena nāgayoniyā parimucceyyaṃ khippañca manussattaṃ labheyyanti. Athakho tassa nāgassa etadahosi ‘‘ime kho samaṇāsakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā parimucceyyaṃ khippañca manussattaṃ paṭilabheyya’’nti. Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccūṭṭhāya ajjhokāse [Pg.24] caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkamesi. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. Athakho so bhikkhu ‘‘vihāraṃ pavisissāmī’’ti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahināpuṇṇaṃ vātapānehi bhoge nikkhante. Disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ ‘‘kissa tvaṃ āvuso vissaramakāsī’’ti. Ayaṃ āvuso sabbo vihāro ahinā puṇṇo vātapānehi bhogā nikkhantāti. Atha kho so nāgo tena saddena pabujjhitvā sake āsane nisīdi. Bhikkhū evamāhaṃsu ‘‘koci tvaṃ āvuso’’ti. ‘‘Ahaṃ bhante nāgo’’ti. ‘‘Kissa pana tvaṃ āvuso evarūpaṃ akāsī’’ti. Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesī. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca ‘‘tumhe khvattha nāgā avirūḷhidhammā imasmiṃ dhammavinaye, gaccha tvaṃ nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā parimuccissasi khippañca manussattaṃ paṭilabhissasī’’ti. Atha kho so nāgo ‘‘avirūḷhadhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkami. Atha kho bhagavā bhikkhū āmantesi ‘‘dve me bhikkhave paccayā nāgassa sabhāvapātukammāya. Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati. Ime kho bhikkhave dve paccayā nāgassa sabhāva pātukammāya. Tiracchānagato bhikkhave na upasampādetabbo, upasampanno nāsetabbo’’ti evaṃ tiracchānasseva pākaṭavattuttāti. Ettha ca pavattiyaṃ abhiṇhaṃ sabhāvapātukammadassanavasena ‘‘dve paccayā’’ti vuttaṃ. Nāgassa pana pañcasu kālesu sabhāvapātukammaṃ hoti paṭisandhikāle, tacapajahananakāle, sajātiyā methunakāle, vissaṭṭha niddokkamanakāle, cutikāleti. Nanu ca devāpi upasampadāya avatthuyeva, atha kasmā cattāro apāyikāva upasampadāya avatthūti vuttanti. Saccaṃ, tathāpi devānaṃ abhabbattā paṭivedhasāsanassa ṭhitattā te abhabbato visuṃ karaṇatthāya evaṃ vuttanti daṭṭhabbaṃ. Vakkhati hi samantapāsādikāya vinayaṭṭhakathāya mahāvagge ‘‘tiracchānagato bhikkhaveti [Pg.25] ettha nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiyo sabbova imasmiṃ atthe tiracchānagatoti veditabbo’’ti, tena ‘‘tiracchānagatoti yokoci amanussabhūto’’ti vuttanti. Ettha cāha yadi nāgasupaṇṇā paṭisandhiyā lāmakā bhaveyya, atha kasmā vidhurajātake cattāro janā nāgasupaṇṇasakkadhanañcayakorabyesu bhavanesu taṃ tadeva ṭhānaṃ patthentā dānādīni puññāni karonti, tesu eko āyupariyosāne saputtadāro nāgabhavane nāgarājā hutvā nibbatti, eko supaṇṇabhavane simbalivimāne supaṇṇarājā hutvā nibbatti, eko tāvatiṃsabhavane sakko hutvā nibbatti, eko dhanañcayakorabyarañño aggamahesiyā kucchimhi nibbattīti catunnampi janānaṃ paṭisandhiyaṃ kusalakammeneva pavattabhāvo vutto yadi kusalakammena bhaveyya, ‘‘kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo’’ti imissāpi paṭṭhānapāḷiyā ahetukānampi paṭisandhikkhaṇe kammapaccayabhāvo vutto bhaveyya, na panevaṃ vattabbaṃ atha kathañcidaṃ paccetabbanti. Vuccate, nikantiyā balavattā sattavidhamethunasaṃyogattā ca aparisuddhā tesaṃ kusalacetanā, aparisuddhāyeva sugatibhūmiyaṃ janetuṃ na sakkonti. Duggatibhūmiyaṃ pavattamānāpi kammā yūhanakāle taṃ taṃ bhūmipatthanā taṇhāsampayuttāpubbabhāgacetanā balena tesu tiracchānabhūmīsu nibbattanti, na aññena akusalena. Evañhi patthitapatthanā siddhāpi bhaveyya. Yadi aññena akusalakammena bhaveyya, icchitapatthanāpi asiddhāva bhaveyya. Nikantica nāmesā balavajhānasampayuttacetanāpi paṭibāhituṃ sakkā tathā hi gopakadevadattassa ācariyasamaṇo jhānabalena brahmabhūmīsu anibbattitvā jhānaṃ paṭibāhitvā aññakammena gandhabbadevesuyeva uppajjati ‘‘sīlavato hi bhikkhave cetopaṇidhi samijjhati visuddhattā’’ti tesaṃ vitthāro dīghanikāye āgato, atthikehi tattha oloketabbo. Sattavidhamethunasaṃyogavasenāpi sattā dukkhato na muccanti vuttañhi bhagavatā ‘‘idha brāhmaṇa ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvaya samāpattiṃ samāpajjati, api [Pg.26] ca kho mātugāmassa ucchādanaṃ nhāpanaṃ parimaddanaṃ sambāhanaṃ sādiyati, so tadassādeti taṃ nikāmeti, tenacavittiṃ āpajjati. Idampikho brāhmaṇabrahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati. Saṃyutto methunasaṃyogena na parimuccati jātiyā jarāmaraṇena…pe… na parimuccati dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇovā…pe… paṭijānamāno. Na heva kho mātugāmenasaddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, na pi mātugāmassa ucchādanaṃ…pe… sādiyati, api ca kho mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ sādiyati. Napi mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati. Apica kho mātugāmassa cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇovā brāhmaṇo vā…pe… na heva kho mātugāmena, na mātugāmassa, napi mātugāmena pekkhati. Api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃvā tiropākāraṃvā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… naheva kho mātugāmena, napi mātugāmassa, napi mātugāmena, napi mātugāmassa rodantiyā vā…pe… api ca kho yānitāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati. So tadassā deti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… na heva kho mātugāmena, napi mātugāmassa…pe… na pi yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati, api ca kho gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi sahitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa…pe… na heva kho mātugāmena…pe… napi anussarati gahapatiṃ vā gahapatiputtaṃ vā paricārayamānaṃ, api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapenavā brahmacariyena vā devo vā bhavissāmi devaññataro vāti, so tadassādeti[Pg.27], taṃ nikāmeti, tena ca vittiṃ āpajjati. Idaṃ kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena khaṇḍādibhāvo saṅgahitoti veditabbo.

所谓畜生，是指任何非人有情，即使是四恶趣的有情，也不是受具足戒的对象。他们因为结生（paṭisandhi）低劣，没有能力在此教法中出家。如果四恶趣的有情都不是受具足戒的对象，那么为何不指出其余的，而只说畜生不是（受具足戒的）对象呢？因为其余（恶趣）的情况不明显。例如，在正自觉者（sambuddha）的时代，有一位投生于龙胎的龙王（nāga），他为自己的龙胎而苦恼、羞耻、厌恶。于是，那龙王心想：“我用什么方法才能脱离龙胎，并迅速获得人身呢？”他又想：“这些释迦子沙门是法行者、行平等行者、梵行者、实语者、具戒者、善法者。如果我在释迦子沙门处出家，就能这样脱离龙胎，并迅速获得人身。”于是，那龙以年轻人的形象去到比丘们那里，请求出家。比丘们让他出家，并为他授具足戒。当时，那龙与另一位比丘一同住在边地的精舍里。那位比丘在后夜时分起来，在露地经行。那位比丘离开后，那龙便无意中睡着了。整个精舍充满了他的蛇身，其躯体从窗户伸了出去。那位比丘想：“我要进入精舍了”，便推开门，看见整个精舍充满了蛇身，其躯体从窗户伸了出去。看见后，他感到害怕，发出了尖叫声。比丘们跑来，对那位比丘说：“贤友，你为何尖叫？”“贤友，这整个精舍充满了蛇身，其躯体从窗户伸了出去。”这时，那龙被那声音吵醒，坐在自己的座位上。比丘们问：“贤友，你是谁？”“尊者，我是龙。”“贤友，你为何做这样的事？”于是，那龙将此事告知了比丘们。比丘们将此事禀告了世尊。于是，世尊以此因缘，召集比丘僧团，对那龙说：“你们龙族，于此法与律中是不能增长的。龙啊，你去吧，就在每半月的第十四、十五和第八日受持布萨，这样你将脱离龙胎，并迅速获得人身。”于是，那龙心想：“我于此法与律中看来是不能增长的”，便感到痛苦、忧愁，流着泪，发出尖叫后离去。于是，世尊对众比丘说：“诸比丘，龙显露本相有两个缘由：当与同类行淫时，以及当无意中入睡时。诸比丘，这两个是龙显露本相的缘由。诸比丘，畜生不应被授具足戒；已受者，应予驱逐。”如此，唯独畜生的情况是明显的。此处，在记述中，由于见到其频繁显露本相，故说“两个缘由”。然而，龙在五个时候会显露本相：结生时、蜕皮时、与同类行淫时、无意中入睡时、死亡时。“难道天人（deva）不也是受具足戒的非对象吗？为何只说四恶趣是受具足戒的非对象呢？”“确实如此。然而，应知此说是为了将天人从不适宜者中区分出来，因为他们没有能力，而（对他们而言）通达的教法是存在的。”在《普端严》（Samantapāsādikā）的《大品》（Mahāvagga）的律注中将会说：“‘诸比丘，所谓畜生’，在此，无论是龙，或金翅鸟（supaṇṇa）少年等，乃至包括天帝释（Sakka devarāja）在内的任何非人种类，在此义上都应被理解为‘畜生’。”因此说：“所谓畜生，是指任何非人有情。”对此，有人说：“如果龙和金翅鸟的结生是低劣的，那么为何在《毗都罗本生》（Vidhurajātaka）中，有四人发愿投生于龙、金翅鸟、帝释和达南阇耶俱卢王（Dhanañjayakorabya）的宫殿，并为此行布施等福德，其中一人在寿终时与妻儿一同在龙宫中生成为龙王，一人在金翅鸟宫的丝棉树天宫中生成为金翅鸟王，一人在三十三天中生成为帝释，一人在达南阇耶俱卢王的王后腹中结生？这四人的结生，其发生皆由善业所致。如果是由善业所致，那么《发趣论》（Paṭṭhāna）的圣典：‘善思是异熟诸蕴及业生色的业缘’，也应说成是在无因结生刹那的业缘。但不应如此说。那么，这该如何理解呢？”答曰：由于欲求（nikanti）的强大，以及由于七种淫欲的结合，他们的善思不清净，不清净的（善思）无法使他们投生于善趣。那些在恶趣中成熟的业，在积集之时，也因与渴爱相应的、对该趣的愿求的前行思的力量，使他们投生于那些畜生趣，而非因其他不善业。这样，所发的愿求才能实现。如果是由其他不善业所致，所希求的愿望就不会实现。这种称为“欲求”的东西，甚至能够阻碍与强力禅那相应的思。例如，瞿波迦提婆达多（Gopakadevadatta）的沙门老师，虽有禅那之力，却未能投生于梵天界，禅那被阻碍，因其他业而投生于乾闼婆（gandhabba）天。“诸比丘，具戒者的心愿因其清净而得以实现。”其详述见于《长部》（Dīghanikāya），有兴趣者应在那里查阅。由于七种淫欲结合，有情也无法从苦中解脱。诚如世尊所说：“婆罗门，在此，某个沙门或婆罗门自称是圆满的梵行者，他确实不与女性行二二交合，但他乐于接受女性的涂油、沐浴、按摩、揉捏。他享受它，喜爱它，并因此感到满足。婆罗门，这梵行也是有残缺、有孔隙、有斑点、有污渍的。这被称为，婆罗门，行不净梵行，为淫欲所束缚，不能解脱于生、老、死……我说，他不能解脱于苦。再者，婆罗门，在此，某个沙门……自称……他确实不与女性行二二交合，也不乐于接受女性的涂油……但他乐于与女性一同大笑、一同玩乐、一同嬉戏。他享受它……我说，他不能解脱于苦。再者，婆罗门，在此，某个沙门……不与女性交合，不乐于接受涂油，不与女性嬉戏，但他乐于凝视、注视女性的眼睛。他享受它……我说，他不能解脱于苦。再者，婆罗门，在此，某个沙门或婆罗门……不与女性交合……不凝视……但他乐于听闻女性在墙后或围墙后欢笑、交谈、歌唱或哭泣的声音。他享受它……我说，他不能解脱于苦。再者，婆罗门，在此，某个沙门或婆罗门……不与女性交合……不听闻……但他乐于回忆先前与女性一同欢笑、交谈、玩乐之事。他享受它……我说，他不能解脱于苦。再者，婆罗门，在此，某个沙门或婆罗门……不与女性交合……不回忆……但他乐于见到家主或家主之子，具足、圆满地享受五种欲乐。他享受它……我说，他不能解脱于苦。再者，婆罗门……不与女性交合……不回忆……不见到家主或家主之子享受……但他为求生于某个天界而修梵行，心想：‘我将以此戒、或此誓、或此苦行、或此梵行，成为天人或某类天人。’他享受它，喜爱它，并因此感到满足。婆罗门，这梵行也是有残缺、有孔隙、有斑点、有污渍的。”如此，应知由于利养等原因的差别，以及七种淫欲的结合，（梵行的）残缺等状态被含摄在内。

Mātughātake pana yena manussitthibhūtāpi ajanikā posā vanikā mātā vā mahāmātā vā cūḷamātā vā janikāpi amanussitthibhūtā mātā ghātitā, tassa pabbajjā na vāritā, na ca anantariko hoti. Tiracchānitthiyopi manussapurisamāgamma manussabhūtaṃ puttaṃ vijāyanti kontaputtā dvebhātikattherā viya tepi hi aṇḍajāyeva, tathā hi petaloke tiracchāne manusse cāti imesu tīsu bhūmīsu catasso yoniyo sambhavanti. Manussesu panettha kecideva opapātikā honti, seyyathāpi mahāpadumakumārādayo. Aṇḍajāpi konta puttā dvebhātikattherā viya. Vitthāro pana sīhaḷavatthusmiṃ oloketabbo. Ettha ca kontāti kinnarī, tassā puttā kontaputtā, sā hi rañño asokadhammarājassa kāle vanacarakena labhitvā manussasaṃvāsamāgamma dve putte vijāyitvā ‘‘idāni dārake pahāya na gamissatī’’ti saññāya vanacarako tassā potthaṃ adāsi, sā potthaṃ labhitvā pakkhanditvā sakaṭṭhānameva gatā kinnariyo hi potthaṃ vinā pakkhandituṃ na sakkonti, teneva tāpaso ‘‘mā potthaṃ assā adāsī’’ti āha. Kammapaccaya utusamuṭṭhānañhi tāsaṃ potthaṃ, rañño cakkavattissa cakkaratanaṃ viya, tathā hi cakkavattino vehāsagamanādi puññavato iddhināma, na tena cakkaratanaṃ vā hatthiassaratanaṃ vā vinā attano sabhāveneva gantuṃ sakkonti. Tattha cakkaratanaṃ rañño cakkavattissa kammabalena nibbattattā samuddamajjhe jāyamānampi kammapaccayautusamuṭṭhānaṃ nāma. Hatthiassaratanāni pana kammapaccayakammasamuṭṭhānāni nāma. Pakkhīnaṃ vehāsagamanādikā kammavipākajā iddhi. Kinnariyo pana potthaṃ vinā attano sabhāvena pakkhandituṃ na sakkonti, tasmā tāsaṃ potthaṃ kammapaccayautusamuṭṭhānanti daṭṭhabbaṃ. Keci pana devānaṃ alaṅkārā viya paṭisandhiyā saha āgatoti vadanti, na taṃ paccetabbaṃ, aṇḍajajalābujānaṃ tathā asambhavato. Kecipi pavatti kāle katanti vadanti, tampi ayuttameva, saṃsedajāpi padumagabbhevā veḷugabbhe [Pg.28] vā nibbattā pokkharasātibrāhmaṇapadumavatīveḷuvatīdevīādayo viya. Jalābujā pana pākaṭāyeva. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariko na hoti tiracchānagatattā panassa pabbajjā paṭikkhittā, kammaṃ panassa bhāriyaṃ hoti, ānantariyaṃ āhacca tiṭṭhati. Manussitthiyopi tiracchānamāgamma gabbhaṃ janenti, seyyathāpi bhūridattassa mātā itthiyo hi aṭṭhahi kāraṇehi gabbhaggahaṇaṃ hoti - ajjhācārena, kāyasaṃsaggena, coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena gandhenāti. Tattha ajjhācārena sudinnassa purāṇadutiyikā gabbhaṃ gaṇhitvā pacchimabhavikaṃ suvaṇṇabimbasadisaṃ bījakaṃ nāma puttaṃ vijāyi. Kadāci ekaccā utusamaye chandarāgarattā purisānaṃ hatthagāhaveṇigāhaaṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti. Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi, sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti. Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ pivi, sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ nāma tāpasadārakaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti. Sāmassa pana bodhisattassa mātā utusamaye nābhiparāmasanena gabbhaṃ gaṇhitvā sāmatāpasadārakaṃ vijāyi, evaṃ maṇḍabyassa ca caṇḍapajjo tassa ca mātā utusamaye nābhiparāmasanavasena, tattha ca diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti ahosi. Caṇḍapajjotassa mātu nābhiyaṃ vicchiko pharitvā gato, tena caṇḍapajjotassa nibbatti ahosi. Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehegatāva purisaṃ upanijjhāyati, rājorodho viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti. Balākāsu pana purisonāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Gāvīeva vā kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti. Evaṃ aṭṭhahi kāraṇehi itthiyo gabbhaṃ gaṇhanti. Ettha ca pitusadisāyeva [Pg.29] puttā honti, tasmā bhūridattādayo dhataraṭṭhaṃ nāgarājānaṃ paṭicca nāgāyeva honti. Caṇḍapajjotassa pana vicchikaṃ paṭicca manusso jāto, sambhavena ajātattā. Pitughātakepi eseva nayo.

关于杀母者，若所杀者是身为人类女性的非生母，如养母、乳母、大母、小母等，或是身为非人女性的生母，其出家不被禁止，也不构成无间业。畜生道的女性与人类男性交合，也能生下人类的儿子，就像紧那罗子(Kontaputtā)二兄弟长老(dvebhātikattherā)一样，他们也是卵生的。事实上，在饿鬼界、畜生界和人界这三界中，有四种出生方式。在人类中，有一些是化生的，例如大红莲(Mahāpaduma)王子等；卵生的就像紧那罗子二兄弟长老一样。详细内容可见于《锡兰故事》(Sīhaḷavatthu)。此中，“紧那”(Kontā)是指紧那罗女(kinnarī)，她的儿子是紧那罗子。她在阿育王(Asokadhammarājā)时代被一位林居者捕获，因与人共住而生下二子。林居者认为：‘现在她不会抛下孩子离开了’，便将她的羽衣给了她。她得到羽衣后，便飞回了自己的住处，因为紧那罗女没有羽衣是无法飞翔的，所以那位苦行者说：‘不应该把羽衣给她。’她们的羽衣是业与时节所生，就像转轮王的轮宝一样。转轮王虽有福德神力可于空中行走，但若无轮宝、象宝、马宝，也无法凭自力而行。其中，轮宝是因转轮王的业力而生，即使出现于海中，也名为‘业与时节所生’。象宝、马宝则名为‘业与业所生’。鸟类于空中飞行等是业报所生的神力。而紧那罗女没有羽衣则无法凭自力飞翔，因此当知她们的羽衣是‘业与时节所生’。有人说，它像天人的饰物一样，是随着结生而来的，此说不可信，因为卵生和胎生者不可能如此。也有人说是在生命过程中制造的，此说也不合理。湿生者，如波卡拉萨提(Pokkharasāti)婆罗门从莲胎中出生，或如莲华女(Padumavatī)、竹女天女(Veḷuvatīdevī)等从竹胎中出生。胎生者则很明显。若自己身为畜生而杀害了身为人类女性的母亲，他也不构成无间业，但因其为畜生，出家被拒绝。然而他的业很重，接近于无间业。人类女性与畜生交合也能怀孕，例如布利达陀(Bhūridatta)的母亲。女性有八种因缘而怀孕：通过性交、通过身体接触、通过接触衣物、通过饮用不净物、通过触摸肚脐、通过观看、通过声音、通过气味。其中，通过性交：苏定那(Sudinna)的前妻通过性交怀孕，生了一个注定是最后生的、名叫毗阇迦(Bījaka)、貌如金像的儿子。有时，某些女性在发情期，充满贪欲，乐意于男性触摸她们的手、发辫、肢体，她们也会因此怀孕，这就是通过身体接触而怀孕。通过接触衣物：优陀夷(Udāyī)长老的前妻是一位比丘尼，她将他的一些不净物用嘴含住，另一些连同衣物一起放入自己的生殖器中，她因此而怀孕，这就是通过接触衣物而怀孕。通过饮用不净物：鹿角(Migasiṅga)苦行者的母亲是一头母鹿，在发情期来到苦行者的小便处，饮用了含有精液的尿液，她因此怀孕，生下了名叫鹿角的苦行者孩子，这就是通过饮用不净物而怀孕。通过触摸肚脐：菩萨睒(Sāma)的母亲在发情期通过触摸肚脐而怀孕，生下了苦行者孩子睒。同样，曼达维亚(Maṇḍabya)和旃陀波耆多(Caṇḍapajjota)的母亲也是在发情期通过触摸肚脐的方式怀孕。其中，曼达维亚的出生，是因（其父）见吉祥相后触摸（其母）肚脐所致；旃陀波耆多的出生是因为一只蝎子爬过他母亲的肚脐。通过观看：有些女性在发情期得不到与男性接触的机会，由于贪欲，她们在内室凝视男性，就像后宫的嫔妃一样，她因此而怀孕，这就是通过观看而怀孕。通过声音：白鹭中没有雄性，它们在发情期听到雷声而怀孕。通过气味：母牛有时闻到公牛的气味而怀孕，这就是通过气味而怀孕。如此，女性通过八种因缘而怀孕。在这些情况中，儿子就像父亲一样。因此，布利达陀等人因为父亲是持国(Dhataraṭṭha)龙王，所以他们也是龙。但是，旃陀波耆多因为蝎子而出生，是人类，因为他不是通过交合而生。对于杀父者，也是同样的道理。

Arahantaghātako pana amanussa arahantadevataṃ vā manussajātiyaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā anantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno pana amanussaarahantampi ghātetvā ānantariko na hoti, kammaṃ pana bhāriyaṃ tiracchānagatattā panassa pabbajjā vāritā. Bhikkhunidūsakasaṅghabhedakāni pākaṭāyeva.

然而，杀害阿罗汉的非人，无论是杀害了身为天人的阿罗汉、身为人类的阿罗汉，还是其余的圣者，都不会构成无间业，其出家也不会被禁止，但其业强大。至于畜生，即使杀害了非人阿罗汉，也不会构成无间业，但其业沉重；又由于身为畜生，其出家会被禁止。玷污比丘尼与分裂僧团是显而易见的。

Lohituppādako pana yo tathāgatassa abhejjakāyatāya parūpakkamena cammaṃ chinditvā lohitaṃ paggharituṃ na sakkoti, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati, āghātena patubbanamānaṃ sañcitaṃ hoti, tassa bahu apuññaṃ pasavati, ānantariko ca hoti, pabbajjāpissa vāritā, seyyathāpi devadatto. Yo pana jīvako viya rogavūpasamanatthaṃ phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, ayaṃ lohituppādako na hoti, bahupuññaṃ pasavati brahmapuññaṃ pasavati, seyyathāpi jīvakokomārabhacco.

至于令如来出血者：若有人以暴力企图使如来不可毁坏之身出血，虽不能割破其皮肤使血流出，但使其体内的血液在某处因撞击而积聚显现，此人则产生许多恶业，并构成无间业，其出家也被禁止，就像提婆达多那样。然而，若有人像耆婆那样，为了平息疾病而切开身体，取出腐肉和血，使其舒适，此人不算是令如来出血者，反而产生许多福德，产生梵天福德，就像耆婆·拘摩罗跋耆那样。

Ubbhatobyañjanako pana itthi-purisavasena duvidho tattha itthiubhatobyañjanakassa itthinimittaṃ pākaṭaṃ, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gaṇhāpeti. Purisa ubhato byañjanako pana sayaṃ na gaṇhāti, paraṃ gaṇhāpeti. Idameva tesaṃ nānākaraṇaṃ. Ubhatobyañjananti cettha ‘‘byañjananti nimittaṃ. Ubhato byañjanaṃ assa atthīti viggahena ‘‘ubhatobyañja’’nti vakkhatha, ekassa dve indriyāni honti, atha ekamevāti. Ekameva na dve, ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti no. Yassa vā pana purisindriyaṃ [Pg.30] uppajjati, tassa itthindriyaṃ uppajjatīti noti ekasmiṃ santāne indriya dvayassa paṭisevitattā. Tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyamevāti. Yadi ekameva indriyaṃ, evaṃ ubhatobyañjanakabhāvo kathaṃ siyā. Indriyaṃ byañjanakāraṇanti vuttaṃ, tañca tassa natthīti. Vuccate na itthindriyaṃ purisabyañjanassa kāraṇaṃ, tathā purisindriyampi itthibyañjanakassa, kasmā sadā abhāvatoti, tathā hi itthi ubhatobyañjanakassa yadā itthiyā rattaṃ hoti, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ tathā purisaubhatobyañjanakassapi. Yadi tesaṃ indriyadvayaṃ byañjanānaṃ kāraṇaṃ bhaveyya, sadā byañjana dvayaṃ ekato tiṭṭheyya na pana tiṭṭhati, tasmā ekameva indriyanti niṭṭhametthāva gantabbaṃ. Byañjanakāraṇaṃ indriyaṃ pahāya rāgacittamevettha byañjanadvayassa kāraṇanti daṭṭhabbaṃ, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti, purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhāti, itthindriyasamaṅgisseva gabbhasambhavatoti. Kurundiyaṃ pana ‘‘yadi paṭisandhiyaṃ purisaliṅgaṃ, pavatte itthiliṅgaṃ nibbattati, yadi paṭisandhiyaṃ itthiliṅgaṃ, pavatte purisaliṅgaṃ nibbatī’’ti paṭisandhiyaṃ liṅgasambhavo vutto, so ayuttova. Kasmā, pavattiyaṃyeva itthiliṅgādīni samuṭṭhahanti. Paṭisandhiyameva samuṭṭhāti, na liṅgādīni. Indriyameva liṅganti na sakkā vattuṃ, indriyaliṅgānaṃ bhinnasabhāvattā, yathā ca bīje sati rukkho sambhavati, nāsati, evameva indriye sati liṅgādīni sambhavanti bījasadisañhi indriyaṃ, rukkhasadisāni liṅgādīni evameva tesu puggalesu paṇḍakādayo ekādasapuggalā tasmiṃ yeva bhave niyāmaṃ okkamituṃ na arahanti, tasmā abhabbā nāma. Ūnavīsati antimavatthuajjhāpannapubbā dve upasampadāya avatthumattameva, upanissaye sati tasmiṃyeva bhave niyāmaṃ okkamituṃ arahanti, tasmā bhabbānāma honti.

两性人(ubhatobyañjanaka)依男女而分为两种。其中，女两性人(itthiubhatobyañjanaka)的女性征(itthinimitta)明显，男性征(purisanimitta)潜藏；男两性人(purisaubhatobyañjanaka)的男性征明显，女性征潜藏。女两性人与女性行淫时，其女性征潜藏，男性征显现；男两性人与男性行淫时，其男性征潜藏，女性征显现。女两性人既能自己受孕，也能使他人受孕；男两性人则只能使他人受孕，自己不能受孕，此即彼等之差别。此处所说“两性相”(ubhatobyañjana)，“相”(byañjana)即是性征(nimitta)。或问：“具两性相者，是有一根(indriya)还是二根？”答曰：仅有一根，非有二根。因于一相续中，二根之存在是被否定的，如言：“非有女根者，其男根亦生起；亦非有男根者，其女根亦生起。”且女两性人有女根，男两性人有男根。若仅有一根，如何能成两性人？因据说性征由根所生，而彼等并无另一根。答曰：女根非男性征之因，同样，男根亦非女性征之因。何以故？因其非恒时存在。诚然，当女两性人对女性生起贪欲时，其男性征显现，女性征潜藏；男两性人亦复如是。若二根为二种性征之因，则二种性征应恒时并存，然实不并存。是故，应作结论：仅有一根。应舍弃‘根为性征之因’的观点，而应视贪欲心(rāgacitta)为此处二种性征之因。是故，女两性人既能自己受孕，亦能使他人受孕；而男两性人只能使他人受孕，自己不能受孕，因唯具女根者方能怀孕。于《古仑谛》(Kurundī)中则说：“若结生时为男根，于生命期中生起女根；若结生时为女根，于生命期中生起男根。”此说认为结生时即有性根，乃为不当。何以故？因女根等是在生命期中才生起的。不能言根即是性根，因根与性根自性各异。犹如因有种子，树木方能生长，无则不能；同理，因有根，性根等方能生起。根如种子，性根等如树木。同理，于此等人中，黄门(paṇḍaka)等十一种人，于其一生中不能进入[圣道]决定，是故名为不适者(abhabbā)。而先前曾犯十九种最终事者，以及另外二种仅为受具足戒之非事者，若有助缘，则能于此生进入决定，是故名为能者(bhabbā)。

Vatthusampattikathā niṭṭhitā.

事成就论终。

Ñattisampatti nāma.

名为表白成就。

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti.

松音紧音与长短，重音轻音及鼻音，相连分离与独立，发音智慧十种分。

Evaṃ [Pg.31] vuttaṃ dasavidhaṃ byañjanaṃ apekkhitvā vā evaṃ asakkontenāpi sithiladhanita vimuttaniggahitavasena vuttāni byañjanāni akopetvā vā duruttaṃ vā akatvā vuttaṃ ñattisampatti nāma. Ñattivipatti nāma sabbaso ñattiṃ aṭṭhapetvā vā vatthusaṅghapuggalañattīnaṃ aparāmasanāni pacchā ñattiṭṭhapanañcāti ime tāva pañca ñattidosā. Tattha ayaṃ itthanāmoti upasampadāpekkhassa api akittanaṃ vatthuaparāmasanaṃ nāma. Suṇātu me bhante saṅghoti ettha suṇātu me bhanteti vatvā saṅghoti abhaṇanaṃ saṅghaaparāmasanaṃ nāma. Itthannāmassa upasampadāpekkhoti upajjhāyassa akittanaṃ puggalaaparāmasanaṃ nāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃ ñattiaparāmasanaṃ nāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā esā ñattīti vatvā khamati saṅghassāti evaṃ ñatti kittanaṃ pacchā ñattiṭṭhapanaṃ nāma. Iti ime pañca ñattidosā ñattivipatti nāma. Imehi dosehi vimuttāya ñattiyā sampannaṃ ñattisampatti nāma.

在顾及了如是所说的十种音节后，或者即使不能如此，只要不破坏以松音、重音、离鼻音和鼻音方式说出的音节，且不作恶说，所作的表白，即名为“表白成就”。“表白过失”是指完全不设立表白，或者不提及事、僧伽、人与表白，以及事后才设立表白；此等为五种表白过失。其中，虽说“此名为某某”，但不宣告其为求具足戒者，名为“事不提及”。于“大德僧伽听”时，只说“大德听”而不说“僧伽”，名为“僧伽不提及”。于“某某为求具足戒者”时，不提及戒师，名为“人不提及”。完全不宣说表白，名为“表白不提及”。先完成羯磨语后，才说“此是表白”并作宣告，名为“事后立表白”。此五种表白过失，即称为“表白过失”。远离此等过失的表白，名为“表白成就”。

Ñattisampattikathā niṭṭhitā.

表白成就论终。

Anusāvanasampatti nāma vatthu saṅghapuggalānaṃ aparāmasanāni, sāvanāya hāpanaṃ, akāle sāvananti ime pañca anusāvanadose vajjetvā kathanaṃ anusāvanasampatti nāma. Tattha vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anusāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva. Sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva vā kammavācabbhantarepi cattāri byañjanāni kopetvā vā akkharassa vā padassa vā duruccāraṇaṃ vā katvā sāvanaṃ sāvanāya hāpanaṃ nāma, tathā hi sithiladhanitavimuttaniggahitavasena cattāri byañjanāni antokammavācāya kammaṃ kopenti. Tattha ‘‘suṇātu me ti sithile vattabbe suṇāthu me’’ti vacanaṃ sithile dhanitaṃ nāma. ‘‘Bhante’’ti vattabbe bhanteti vacanaṃ dhanite sithilaṃ nāma. ‘‘Suṇātu esā ñattī’’ti vattabbe ‘‘suṇantu esaṃ ñattī’’ti vacanaṃ vimutte niggahitaṃ nāma. ‘‘Pattakalla’’nti vattabbe ‘‘pattakallā’’ti vacanaṃ niggahite vimuttaṃ nāma. Evaṃ imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Imāni cattāri akopetvā vadantenāpi aññasmiṃ akkhare [Pg.32] vattabbe aññaṃ akkharaṃ vadanto duruttaṃ karoti nāma. Itaresu dīgharassādīsu chasu ṭhānesu dīghaṭṭhāne dīghaṃ, rassaṭṭhāne rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsetvā kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vattabbe dīghaṃ vadati, tathā garuke vattabbe lahukaṃ, lahuke vattabbe garukaṃ vadati. Sambandhe vā vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evampi kammavācā na kuppati. Imāni cha byañjanāni kammaṃ na kopenti. Idameva ācariyānaṃ samānakathā. Apare pana idāni byañjanāni antokammavācāya kammaṃ dūsentīti vadanti, evaṃ sati anupasampannāva bahutarā bhaveyyuṃ, vīmaṃsitvā pana gahetabbaṃ. Suṭṭhutarā vā kammavācā sikkhitabbā. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anusāvanaṃ akāle sāvanaṃ nāma. Iti imehi dosehi vimuttāya anusāvanāya sampannaṃ anusāvanasampattisampannaṃ nāma. Yadi pattacīvararahitaṃ puggalaṃ upasampādeti, ‘‘paripuṇṇassa pattacīvara’’nti anusāvanāya katattā kammakopo na hoti, kārakasaṅgho pana sātisāro tenevāha vimativinodaniyampi pattacīvarānaṃ abhāvepi’paripuṇṇassa pattacīvara’nti kammavācāya sāvitattā kammakopaṃ avatvā dukkaṭameva vuttanti. Sace anupajjhāyako upasampādeti, ‘‘itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā’’ti vā upajjhāyaṃ sāveti, sūpasampannova hoti. Upajjhāyaṃ na sāveti nupasampanno. Vakkhati hi vimativinodaniyaṃ ‘‘kammaṃ na kuppatīti idaṃ upajjhāyābhāvepi itthannāmassa upasampadāpekkho itthannāmena upajjhāyenā’’ti matassa vā vibbhamantassa vā purāṇaupajjhāyassa vā yassa kassaci avijjamānassāpi nāmena sabbattha upajjhāyakittanassa katattā vuttaṃ. Yadi hi upajjhāyakittanaṃ na kareyya,’puggalaṃ na parāmasatī’ti vuttakammavipattieva siyā, teneva pāḷiyaṃ ‘‘anupajjhāyakanti vutta’’nti. Sace saṅghupajjhāyena gaṇupajjhāyena upasampādeti, kārakasaṅgho sātisāro, kammaṃ pana na kuppati, vakkhati hi vimativinodaniyaṃ ‘‘saṅghena upajjhāyenā’’ti ayaṃ itthannāmo saṅghassa upasampadāpekkho, itthannāmo saṅghaṃ upasampadaṃ yācati. Saṅghena upajjhāyenā’’ti evaṃ kammavācāya saṅghameva upajjhāyaṃ kittetvāti attho. Evaṃ’gaṇena upajjhāyenā’ti etthāpi ayaṃ itthannāmogaṇassa upasampadāpekkho’ti ādinā yojanā veditabbā. Evaṃ vuttepi kammaṃ na kuppati eva, dukkaṭasseva vuttattā, aññathā so ca puggalo anupasampannoti vadeyyā’ti. Sace paṇḍakādinā anupasampannakena upajjhāyena upasampādeti, te vajjetvā pañcavaggādigaṇo hatthapāsaṃ avijahitvā pūrati, kammaṃ na kuppati, kārakasaṅgho pana sātisāro tena vuttaṃ vimativinodaniyaṃ ‘‘paṇḍakādīhi upajjhāyehi kariyamānesu paṇḍakādikena vināva pañcavaggādigaṇo pūrati, kammaṃ na kuppati. Itarathā kuppatī’’ti. Sace cattāro ācariyā ekato anusāventi, ettha pana kathanti vuccate, sabbaaṭṭhakathāsu dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anusāveti, gaṇapūrakā honti vaṭṭati. Sace pana nānupajjhāyā honti, eko ācariyo hoti, natveva’nānupajjhāyenā’ti paṭikkhittattā na vaṭṭatīti ettakameva vuttaṃ. Catunnaṃ pana janānaṃ vicāraṇakathāya nāpi kammavipattichāyā dissati, tathāpi na kattabbameva, sabbaaṭṭhakathāsu avicāritattā. Sace vatthālaṅkārādisahitaparūḷhakesamassuṃ upasampādeti, sūpasampannova hoti, pacchā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetuṃ vaṭṭati terasavatthuvimuttattā sampatti yevetthapamāṇattā ca.

所谓宣告的成就（anusāvanasampatti），是指避免了对事、僧团、个人的忽略，宣告的缺漏，以及非时宣告这五种宣告的过失而作的宣告。其中，对事等（vatthādi）的忽略，与在白（ñatti）中所说的类似。在三次宣告中，无论在何处出现这些忽略，都算作忽略。然而，若未完整地说出羯磨语（kammavācā），或仅重复四次白，或在羯磨语中错乱四个音节，或错误地发音某个字母或词语，都称为“宣告的缺漏”。具体来说，若在羯磨语中，因不送气音、送气音、无鼻音、有鼻音这四种情况而错乱音节，就会使羯磨（kamma）失效。其中，在当说“suṇātu me”时，将不送气音发成送气音，说成“suṇāthu me”，这称为“不送气音作送气音”。在当说“bhante”时，将送气音发成不送气音，说成“bante”，这称为“送气音作不送气音”。在当说“suṇātu esā ñattī”时，在无鼻音处加上鼻音，说成“suṇantu esaṃ ñattī”，这称为“无鼻音作有鼻音”。在当说“pattakallaṃ”时，在有鼻音处脱落鼻音，说成“pattakallā”，这称为“有鼻音作无鼻音”。如此，这四种音节错乱会败坏羯磨。即使没有犯这四种错乱，但凡在当说某个字母时说了另一个字母，也造成了发音错误。在其余长音、短音等六个方面，长音处当发长音，短音处当发短音，如此按照各自的位置发出相应的字母，不败坏沿袭的传统，羯磨语才应如此进行。但如果不是这样，该发长音时发短音，该发短音时发长音；该发重音时发轻音，该发轻音时发重音；该连读时分读，该分读时连读，即使如此，羯磨语也不会失效。这六种音节错误不会使羯磨失效。这即是诸位阿阇梨的共识。不过，另一些人现在说，某些音节在羯磨语中会败坏羯磨，若果真如此，则大多数人将无法受具足戒，对此应审慎抉择。或者，应当更好地学习羯磨语。在不适合宣告的场合，未先作白即进行宣告，称为“非时宣告”。因此，远离这些过失的宣告，才称为具足宣告的成就。如果为一个没有衣钵（pattacīvara）的人授具足戒，由于在宣告时说了“此人衣钵具足”，羯磨不会失效，但作羯磨的僧团有过失。因此，《释疑》（Vimativinodanī）也说：“即使没有衣钵，因为在羯磨语中宣告了‘衣钵具足’，所以不说羯磨失效，只说犯了恶作（dukkaṭa）。”如果无戒师（upajjhāya）而授具足戒，若宣告说“某甲为求戒者，以某甲为戒师”，那么他便已善受具足戒。若不宣告戒师，则未受具足戒。《释疑》将会说：“‘羯磨不失效’是这样说的：即使没有戒师，但只要在所有场合都称说某位戒师的名字，无论是已故的、还俗的、以前的戒师，还是任何不存在的人，都可以。因为如果不称说戒师，就会构成名为‘未触及补特伽罗’的羯磨过失，因此圣典中说‘无戒师’。”如果以僧团为戒师或以僧伽（gaṇa）为戒师来授具足戒，作羯磨的僧团有过失，但羯磨不失效。《释疑》将会说：“‘以僧团为戒师’的意思是，在羯磨语中如此称说：‘此某甲是僧团的求戒者，某甲向僧团求受具足戒，以僧团为戒师。’同样，‘以僧伽为戒师’也应理解为‘此某甲是僧伽的求戒者’等这样的用法。即使这样说，羯磨也不会失效，只说犯了恶作，否则就会说那个人未受具足戒。”如果由黄门（paṇḍaka）等未受具足戒者作戒师来授具足戒，只要排除他们后，五人或以上的僧团仍在伸手所及（hatthapāsa）的范围内坐满，羯磨便不失效，但作羯磨的僧团有过失。因此《释疑》说：“由黄门等人作戒师行事时，若除去黄门等人后，五人或以上的僧团坐满，羯磨不失效；否则失效。”如果四位阿阇梨同时作宣告，此处当如何说？在所有义注（aṭṭhakathā）中都说，应由两位或三位阿阇梨，各为一人，同时作出两次或三次羯磨语。如果阿阇梨和戒师都不同，例如，帝须（Tissa）长老为须摩那（Sumana）长老的共住者作宣告，须摩那长老为帝须长老的共住者作宣告，他们作为补足僧数者，这是允许的。但如果戒师不同而只有一位阿阇梨，则不被允许，因为“以不同戒师”是被禁止的，仅说到此。至于四人商议的情况，虽然看不出有羯磨过失的迹象，但因所有义注都未论及，故亦不应为之。如果为佩戴饰物、留长发长须的人授具足戒，他仍然善受具足戒。之后，可以为他剃除须发，穿上袈裟，因为这已脱离十三事，且此处的成就即是标准。

Anusāvanasampattikathā niṭṭhitā.

宣告圆满论终。

Idāni sīmavisodhaniṃ nāma, nānāganthasamāhanti imissā gāthāya saṃvaṇṇanākkamo anuppatto.

现在，名为《净除结界》、汇集自多种论典的此偈的解释次第已到。

Paññāva sabbañeyyesu, dayā yassa mahesino;

Anantesupi sattesu, pavattittha yathāruci.

其智慧遍照一切所知，其大仙之慈悲，于无量众生中，随其意愿而行。

Tāya ussāhito satthā, bhikkhūnaṃ hitakāraṇaṃ;

Yaṃ sīmaṃ anujānāti, tattha pañho pavattati.

导师受此激励，为比丘之利益，其所允许之结界，于此生起问题。

Dveḷhakā [Pg.34] saṃsayā honti, dese sabbattha bhikkhavo;

Ganthāpi visamā honti, attanomatikāraṇā.

比丘们在各地生起双重疑虑；论典亦因各自的见解而不一致。

Yadi me īdisaṃ vādaṃ, sutvāvupekkhako bhave;

Pabbajjā nipphalā mayhaṃ, vare sambuddhasāsane;

Gambhīro nipuṇo attho, sabbaññujinagocaro.

若我闻此等言论而置之不理，则我于殊胜之正自觉者教法中的出家将成虚度。此甚深微妙之义理，乃一切智者、胜者之境界。

Sāriputto mahāpañño, therassapi avisayo;

Kathaṃ tvaṃ sakkuṇeyyāsi, sabbaññujinagocare;

Iti me upavadeyyuṃ, dharateva mahāmuni.

“（此义）连大智慧的舍利弗长老亦无法企及，你怎能通达一切智者、胜者之境界？”他们会如此责备我，然而大牟尼依然存在。

Pāliphullo mahāsālo, ucco merunagūpamo;

Parinibbānakālamhi, sambuddho iccamabravi.

盛开的娑罗大树，高耸如须弥山；在般涅槃之时，正自觉者如是说：

Mā tvaṃ ānanda rodasi, mā tvaṃ ānanda socasi;

Ahamekova nibbāyi, dharanteva bahū buddhā.

“阿难，你莫哭泣！阿难，你莫悲伤！唯我一人般涅槃，尚有许多佛陀存在。

Sambuddhā caturāsīti, sahassāni imāni te;

Ovadissanti tvaṃ bhikkhu, katapuññosi hohisi.

这八万四千位正自觉者，他们将教诫你。比丘，你已造善业，将得成就。

Vare sāṭṭhakathe pāḷi, ṭhite sabbaññugocare;

Nibbutopi sambuddho, asuññova pajaṃ imaṃ.

当殊胜的巴利及其义注，此一切智者之境界住立时，即使正自觉者已般涅槃，此世间亦不空虚。

Evāhaṃ cintayitvāna, rattidivaṃ atandito;

Dharanteyeva sambuddhe, bhinnavādo avisayo.

我如是思惟，昼夜不懈；即使正自觉者尚在，异说亦非所无。

Taṃ vādaṃ bhindayitvāna, jahitvā vattanomatiṃ;

Vissajjissamahaṃ dāni, ciraṃ saddhammasuddhiyāti.

破斥彼说，舍弃己见，我今将作解答，为令正法长久清净。”

Tattha sīmavisodhani'nti sīmavipattijahanaṃ sīmavipattiṃ pahāya sampattilakkhaṇappakāsakaṃ pakaraṇaṃ karissanti attho. Tattha sīmāti pannarasavidhā sīmā. Katame pannarasa. Khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmā’ti. Tattha khaṇḍasīmā nāma pabbajjupasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ mahāsīmāya vā gāmakhette vā khaṇḍitvā paricchinditvā sammatā. Tassāvitthāro ''paṭhamaṃ nimittā kittetabbā''ti ādinā dvāsattatippabhedāya samantapāsādikāya vinayaṭṭhakathāya mahāvagge vutto, idha vuttopi tatheva vutto bhaveyya, tasmā na [Pg.35] vakkhāma, duviññeyyaṭṭhānameva kiñciṭhānaṃ nīharitvā pākaṭaṃ karissāma. Tattha sace pana heṭṭhā uparimassa sīmāparicchedassa parato anto leṇaṃ hoti, bahi sīmā na otarati. Athāpi uparimassa sīmāparicchedassa orato bahi leṇaṃ hoti, antosīmā na otaratīti ime dve ekatthā byañjanameva nānaṃ. Ayañhetthatthouparimassa sīmāparicchedassa orimabhāgato heṭṭhā pabbatapāde umaṅgasaṇṭhānena pabbatapasse vijjhitvā leṇaṃ hoti, sīmāparicchedassa parato leṇe ca leṇassa bahibhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa upariyeva sīmā hotīti. Tassa uparimassa sīmāparicchedassa orimabhāgato bahibhūte heṭṭhā pabbatapāde umaṅgasaṇṭhānena vijjhitvā pabbatapasse leṇaṃ athāpi hoti, leṇe ca leṇassa parabhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa uparibhāge va sīmā hotīti. Esā ca vicāraṇā vimativinodaniyampi katā. Anto ti pabbatassa anto, pabbatamūleti attho. Tameva antosaddaṃ sīmāparicchedena visesetuṃ ‘‘uparimassa sīmāparicchedassa parato’’ti vuttaṃ. Pabbatapādaṃ pana apekkhitvā ‘‘orato’’ti vattabbepi sīmānissayaṃ pabbataggaṃ sandhāya ‘‘parato’’ti vuttanti daṭṭhabbaṃ teneva bahileṇanti ettha bahisaddaṃ visesento ‘‘uparimassa sīmāparicchedassa orato’’ti āha. Bahi sīmā na otaratīti ettha bahī ti pabbatapādeleṇaṃ sandhāya vuttaṃ. Leṇassa bahibhūte upari sīmāparicchedassa heṭṭhābhāge sīmā na otaratīti attho. Antosīmāti leṇassa ca pabbatapādassa ca anto attano otaraṇārahaṭṭhāne na otaratīti attho. Bahi sīmā na otaratīti attho, sīmā na otaratī ti cettha attano otaraṇārahaṭṭhāne leṇabhāvena sīmā sabbathā ‘‘anotaraṇameva dassitanti gahetabbaṃ. Tattha pi anotaraṇanti uparieva sīmā hotī’’ti vimativinodanī. Keci pana veḷususiro viya susirameva leṇanti vadanti, taṃ ayuttaṃ.

此处“界清净”(sīmavisodhani)是指舍弃界的过失，显示界之功德特性的论述。其中，“界”(sīmā)有十五种。是哪十五种呢？分界、近界、同住界、不离界、利得界、村界、镇界、城界、阿邦答勒界、投石界、国土界、王国界、王权界、岛界、轮围界。其中“分界”是指为了出家、受具足戒等僧团事务的便利，在大界或村落田地中划分确立的界限。关于它的详细说明，在《普端严》(Samantapāsādikā)律义注的大品中，以“首先应该标定界标”等七十二种分类阐述过，这里所述也相同，所以不再赘述，只将难以理解之处稍加阐明。于此，若在上方界限之外的下方，内部有洞穴，则界不向外延伸。又若在上方界限之内的外侧有洞穴，则界不向内延伸。这两种情况意义相同，只是表述不同。这里的含义是：从上方界限的内侧下方，在山脚处，以隧道之状穿透山腹而有洞穴，那么在界限之外的洞穴中，以及在洞穴之外下方的山地部分，界是不会延伸进去的，界只在洞穴的上方。同样，若在上方界限的内侧之外，下方的山脚处以隧道之状穿透山腹而有洞穴，那么在洞穴中，以及在洞穴之外下方的山地部分，界也是不会延伸进去的，界只在洞穴的上部。这种辨析在《除疑论》(Vimativinodanī)中也已做过。“内”(anto)指的是山的内部，意思是山脚。为了用界限来限定这个“内”字，所以说“上方界限之外”。虽然参照山脚时应说“内侧”(orato)，但应知，由于界是依止山顶，所以说“外侧”(parato)。因此，在“外洞穴”这里，为了限定“外”这个词，便说“上方界限的内侧”。在“界不向外延伸”(bahi sīmā na otarati)一句中，“外”(bahi)是针对山脚的洞穴而说。其意为：界不会延伸到位于洞穴之外、上方界限之下的区域。“界不向内延伸”(antosīmā na otarati)的意思是：在洞穴和山脚的内部，界不会延伸到它本应延伸到的地方；其意即“界不向外延伸”。在“界不延伸”这里，应该理解为：由于有洞穴的缘故，界在它本应延伸的地方完全不延伸，这只是为了表明界在上方。如《除疑论》所说：“不延伸，即界仅在上方。”有些人说洞穴就像竹筒一样是中空的，这不恰当。

Upacārasīmā nāma gāmāraññanigamādivasā yāva brahmalokā tesaṃ tesaṃ sattānaṃ nivāsagehassa vā devavimānakapparukkhādīnaṃ vā upacārārahaṭṭhānameva upacārasīmā te idha nādhippetā, bhikkhūnaṃ avisayatāya[Pg.36]. Yaṃ pana padesaṃ paricchinditvā pariveṇaṃ katvā pākārādiparikkhittaṃ vā katvā aparikkhittepi upacārārahaṭṭhānaṃ paricchinditvā vā yasmiṃ padese bhikkhū vasanti, ayameva upacārasīmāti adhippetā. Bhikkhūnaṃ vassūpagamanakathinatthārakaraṇaṭṭhānattā, tathā hi ‘‘kathinatthatasīmāya’’nti upacārasīmaṃ sandhāya vuttaṃ, khandhasīmāya tatruppādābhāvatoti tīsupi gaṇṭhipadesu vuttaṃ. Tatruppādenā bhatanti vihārasantakena khettavatthuādinā ābhataṃ kiñci saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ kathinatthārakabhikkhūnaṃ yeva bhavissatīti yojanā kātabbā. Khettavatthuādinā ti ettha ādisaddena matakacīvaraṃ vā hotu saṃghaṃ uddissa dinnaṃ vā saṅghikena vā ti mahāaṭṭhakathāyaṃ vuttaṃ. Tasmiṃ upacārasīme pavattacīvaraṃ sabbaṃ saṅgaṇhāti, teneva ‘‘tena kho pana samayena aññatarena upāsakena saṅghaṃ uddissa vihāro kārito hoti, so tassa vihārassa kate ubhatosaṅghassa akālacīvaraṃ dātukāmo hoti. Tena kho pana samayena ubhatosaṅghassa kathinaṃ atthataṃ hoti. Atha kho so upāsako saṅghaṃ upasaṅkamitvā kathinuddhāraṃ yācī’’ti imasmiṃ vatthusmiṃ ānisaṃsapasambhanatthaṃ kathinuddhāraṃ bhagavatā paññattaṃ, teneva thullanandā bhikkhunī ānisaṃsaṃ appaṭippassambhentā cīvaraṃ amhākaṃ bhavissatīti kathinuddhāraṃ paṭibāhi, tasmā kathinatthatasīmāyaṃ anuddhaṭe kathine yāva phagguṇapuṇṇamā pañca māsā etthantare matakacīvaraṃ vā hotu cātuddisaṃ saṅghaṃ uddissa matānaṃ ñātijanānaṃ vā, bhikkhāpaññattiyā vā vihāramahādikiccena vā yenakenaci ākārena saṅghikaṃ cīvaraṃ dinnaṃ hoti, taṃ sabbaṃ tesaṃ kathinatthārakabhikkhūnaṃyeva hoti. Chinnavassānaṃ vā pacchimikāya upagatānaṃ vā tattha sampattānaṃ sīmaṭṭhakabhikkhūnaṃ vā na hoti. Ajānitvā ce gaṇhanti dātabbameva. Yadi taṃ cīvaraṃ taṇḍulādikhādanīyabhojanaṃ karoti, itaresampi hotiyeva. Kasmāti ce ānisaṃsa vigatattā. Teneva gaṇapūraṇavasena sampattānaṃ chinnaṃ vassānaṃ vā pacchimikāya upagatānaṃ vā aññasmiṃ vihāre vutthavassanaṃ vā khādanīyabhojanīyādīni pāpuṇanti. Kathinatthatasāṭakassa dānakammavācā pana khaṇḍasīmāyameva vaṭṭasi. Tasmiṃ vihāre asati aññavihāre baddhasīmāya vā udakukkhepasīmādīsu vā kātabbameva.

近住界(Upacārasīmā)是指村落、森林、城镇乃至梵天界等处，那些众生的居住地，或是天宫、如意树等适宜受用之处。这些近住界在此不被采用，因为不是比丘们的活动范围。若划定某个区域作为精舍，或修筑围墙环绕，或即使没有围墙也划定适宜受用的范围，比丘们所居住的地方，这才是这里所说的近住界。这是作为比丘们雨季安居、铺设迦絺那衣的场所。因此说“铺设迦絺那衣的界限”时，指的是近住界，因为这不会在结界(khandhasīmā)内发生，这在三部《疑难义释》(Gaṇṭhipada)中都这么说。所谓“在此界内产生”是指依靠寺院所属的田地等物产生一些僧团的衣物，应当这样理解：这些衣物只会属于那些铺设迦絺那衣的比丘。关于“田地等”，在《大义注》(Mahāaṭṭhakathā)中说，此处的“等”字，是指亡者衣，或为僧团而布施的，或属于僧团的。在这个近住界内产生的所有衣物都包括在内。因此，在“当时，某位优婆塞为僧团建造了一座寺院，他想在寺院建成时供养双部僧团非时衣。而当时，双部僧团的迦絺那衣已经铺设。于是，那位优婆塞去到僧团，请求解除迦絺那衣”这个故事中，世尊为了使功德利益得以终止，而制定了迦絺那衣的解除。正是偷兰难陀(Thullanandā)比丘尼不愿让功德利益终止，说“衣物将是我们的”而拒绝解除迦絺那衣。因此，在铺设迦絺那衣的界限内，在迦絺那衣未被解除的情况下，直到二月月圆日的五个月期间，无论是亡者衣，或是亡者的亲属为四方僧团所供养的，或是因乞食的规定，或是因寺院的重大事务，以任何方式供养给僧团的衣物，全部都只属于那些铺设迦絺那衣的比丘。它不属于中断雨安居者、后安居者，或到达那里的界内其他比丘。如果不知情而拿了，就应该归还。如果那件衣物被换成食物，那么其他人也可以分享。为什么呢？因为功德利益已经消失。因此，为了凑足僧数而来的人、中断雨安居者、后安居者，或是在其他寺院度过雨期的人，都能得到食物等。至于授予迦絺那衣的羯磨语，只在结界内有效。如果在那座寺院无法进行，就应该在其他寺院的结界或水界等地进行。

Kasmāti ce[Pg.37], tasmiṃ vihāre purimikāya upagatā kathinatthārakusalā na honti. Atthārakusalā khandhakabhāṇakattherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃ vahotī’ti. Aññasīmaṭṭhakabhikkhūnampi kammavāca sāvanassa aṭṭhakathāyaṃ vuttattā. Chinnavassāvā pacchimikāya upagatā vā aññasmiṃ vihāre vutthavassāpi vā purimikāya upagatānaṃ gaṇapūraṇamattameva labhanti, ānisaṃso itaresaṃyeva hoti. Sacepi te chinnavassādayo anumodenti, bhinno kathinatthāro, idaṃ aṭṭhakathāyaṃ vicāritaṃ. Apare pana ‘‘kathinatthatasīmanti upacārasīmaṃ sandhāya vutta’’nti vuttattā upacārasīmāyameva kathinanatthāraka ñattiṃ karonti, taṃ ayuttaṃ, sodhetuṃ dukkarattā. Tathā hi upacārasīmāyameva paviṭṭhagāmasīmāyaṃ tattha otiṇṇe bhikkhū tattha pāsānayanaṃ vā bahisīmakaraṇaṃ vā ko sakkhissati. ‘‘Kathinatthatasīmāya’’nti imināpipadena kathinatthatabhāvoyeva vutto, na kathinatthatasāṭakassa dānakammavācā, sā ca vicāraṇā kammacatukkena dīpetabbā. Tattha apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā saṅghaṃ kittetvā ‘‘ruccati saṅghassā’’ti tikkhuttuṃ anusāvetvā kattabbaṃ vuccati. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anusāvanāyāti evaṃ ñattidutiyāya anusāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anusāvanāhīti evaṃ ñatticatutthāhi tīhi anusāvanāhi kattabbaṃ kammaṃ. Tattha apalokanakammaṃ phalabhājanakālādīsu lahukakammeyeva labbhati. Kathinatthatasāṭakadānepi anatthateyeva kathine tato bahuānisaṃsacīvarasāṭakaṃ labhitvā teneva sāṭakena attharitabbā, puna kammavācāya dānakiccaṃ natthi apalokanakammena saṅghassa anumatiyā dātabbaṃ. Kathinatthatasāṭakadānakammavācā ekā ce vaṭṭati. Puna kamma vācāyakiccaṃ [Pg.38] natthi. Ñattikammaṃ pana dhammasaṅgāhakakāle mahākassapattherādīhi attanāva attānaṃ sammannanakāle lahukakammeyeva labbhati. Ñattidutiyakammaṃ pana sīmāsammuti, sīmāsamūhanaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha garukammāni apaloketvā kātuṃ na vaṭṭati. Ñattidutiyakammavācaṃ sāvetvāva kātabbaṃ. Ito paresu cīvaravippavāsasammutiādīsu ñattidutiyakammesu apaloketvāpi kātabbaṃ, lahukakammattā. Ñatticatutthakammaṃ pana idāni upasampadākammaṃ idāni cattāri kammāni baddhasīmāya vā, tasmiṃ asati udakukkhepasīmāya vā sodhetuṃ asakkonte sati abaddhasīmāya vā kātabbameva. Apare evaṃ vadanti ‘‘kuṭivatthukāravihāravatthukārakāle tāni kuṭivihāravatthūni kathaṃ sīmaṭṭhā kātuṃ sakkhissanti, tasmā tattha tattheva kuṭivihārakaraṇaṭṭhāneyeva kātabba’’nti, taṃ tesaṃ vacanamattameva, na sārato paccetabbaṃ. Vatthuparāmasanamevettha pamāṇaṃ, tathā hi saṅghakuṭivatthuṃ olokentaṃ yācatityādinā vatthuparāmasanaṃ katvā heṭṭhā vatthuñattidose ca vipatti lakkhaṇe ca vajjetvā ñattidutiyakammena sammatabhikkhūhi tattha kuṭivihāraṭṭhānaṃ gantvā oloketabbaṃ teneva pāḷiyaṃ ‘‘tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabba’’nti vuttaṃ. Aññathā pattacīvaravirahitaṃ puggalaṃ vā anupajjhāyakaṃ vā katvā upasampādentehi ‘‘paripuṇṇassa pattacīvara’’nti vā ‘‘itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā’’ti kammavācāya sāvitepi kammassa asijjhanaṃ bhaveyya. Apare evaṃ vadanti ‘‘sīmāsammutikāle pana kataṃ, tathā hi sīmāsammutikāle bhikkhū tasmiṃ yeva ṭhāne ṭhatvā kammavācaṃ sāventi, tasmimpi ṭhāne abaddhasīmāva hoti. Yadi baddhasīmā bhaveyya, sīmajjhottharaṇaṃ vā sīmasambhedo vā siyā’’ti. Saccaṃ, tathāpi taṃ sīmāsammutiṭṭhānaṃ bhujissaṃ katvā sīmasammutikammassakatattā visuṃgāme sammatānaṃ bhikkhūnaṃ gāmasīme ṭhitā bhikkhū kammaṃ kopetuṃ na sakkonti. Yadi sīmasammutiṭṭhānaṃ bhujissaṃ katvāva sīmaṃ sammanneyya, kathaṃ bhagavato dharamānakāle chabbaggiyā bhikkhu yathāsukhaṃ sīmaṃ sammannissantīti na panevaṃ daṭṭhabbaṃ tathā hi vāsākhā migāramātāpi navakoṭīhi bhūmiṃ gaṇhitvā pubbārāmaṃ nāma mahā vihāraṃ [Pg.39] kāresi, tathā anāthapiṇḍiko kahāpaṇasanthatena jetassa rājakumārassa uyyānaṭṭhānaṃ kiṇāpetvā gaṇhitvā jetavanaṃ nāma mahāvihāraṃ kāresi evaṃ puññakāmā pariveṇaṃ katvā vihāraṃ karonti tasmā chabbaggiyā bhikkhū yathāsukhaṃ sīmaṃ bandhantīti daṭṭhabbanti. Ayaṃ upacārasīmāya vicāraṇā.

为何如此？如果在那个住处，于前安居期到达的比丘不善于铺展迦絺那(kathina)，就应当寻找善于铺展、通晓犍度(khandhaka)的长老比丘，将他们请来。在诵念羯磨语(kammavācā)后，让他们铺展迦絺那，享用供养后离去，而功德利益则归于其余的比丘。因为在义注(aṭṭhakathā)中说，其他界(sīmā)内的比丘也可以听闻羯磨语。破夏者(chinnavassa)、或于后安居期到达者、或在其他住处度过雨安居者，对于前安居期到达的比丘，他们只能补足僧数而已，功德利益则归于前者。即使那些破夏者等随喜，迦絺那的铺展也被破坏了。这在义注中已被审察。另外有些人说：“所谓‘已铺展迦絺那之界’，是就近邻界(upacārasīmā)而言的。”因此他们只在近邻界内进行铺展迦絺那的白(ñatti)，这是不恰当的，因为难以清净。确实，如果村界(gāmasīmā)已进入近邻界，对于进入那里的比丘，谁能在那儿运石或作外界呢？“已铺展迦絺那之界”这一词组，只是说明了迦絺那已铺展的状态，而非指布施迦絺那衣之羯磨语。此审察应通过四种羯磨来阐明，即：求听羯磨(apalokanakamma)、单白羯磨(ñattikamma)、白二羯磨(ñattidutiyakamma)和白四羯磨(ñatticatutthakamma)。其中，求听羯磨是指：清净界内的僧团，收集具资格者的同意(chanda)，获得和合僧团的许可，在称赞僧团后，宣告三次“僧团许可此事”而作的羯磨。单白羯磨是指，如前所述，获得和合僧团的许可，以一白而作的羯磨。白二羯磨是指，如前所述，获得和合僧团的许可，以一白及一羯磨而作的羯磨。白四羯磨是指，如前所述，获得和合僧团的许可，以一白及三羯磨而作的羯磨。其中，求听羯磨仅用于分配果实等轻微羯磨(lahukakamma)。在布施迦絺那衣时，若迦絺那尚未铺展，从僧团处获得具有多种功德利益的衣料后，即应以此衣料铺展。无需再通过羯磨语行布施之事，只需通过求听羯磨获得僧团的许可即可布施。布施迦絺那衣的羯磨语一次即有效，无需再作羯磨语之事。至于单白羯磨，则仅用于轻微羯磨，例如在结集法时，大迦叶(Mahākassapa)长老等人自行任命自己之时。至于白二羯磨，则用于结界(sīmāsammuti)、解界(sīmāsamūhana)、布施迦絺那、撤销迦絺那(kathinuddhāra)、指定孤邸(kuṭi)地、指定寺院地这六种重要羯磨(garukamma)，这些不适合通过求听羯磨来作。必须在诵念白二羯磨语之后才能作。除此以外，在如衣不离身许可(cīvaravippavāsasammuti)等白二羯磨中，因为是轻微羯磨，也可以通过求听羯磨来作。至于白四羯磨，例如现在的受具足戒(upasampadā)羯磨，此羯磨应在已结之界(baddhasīmā)中进行；若无此界，或当无法清净水界(udakukkhepasīmā)时，则应在未结之界(abaddhasīmā)中进行。另外有些人说：“在指定孤邸地和寺院地时，那些在界内的比丘如何能指定那些孤邸和寺院地呢？因此，应当就在指定孤邸和寺院的处所进行羯磨。”这只是他们的说法而已，不应信以为实。在此，应以审查地基为准。确实，在请求僧团审查孤邸地基等情况下，审查地基后，应避免下文所述的地基、白与羯磨的过失及失败之相，然后通过白二羯磨，由受委任的比丘前往该孤邸或寺院的处所进行审查。因此，在巴利圣典中说：“由那些受委任的比丘前往彼处，审查孤邸地基。”否则，就像为没有衣钵(pattacīvara)的人(puggala)，或没有戒师(upajjhāya)的人举行具足戒，即使在羯磨语中宣称“此人衣钵具足”或“某某为求具足戒者，以某某为戒师”，此羯磨也不会成就。另外有些人说：“在结界时也是如此。确实，结界时比丘们就站在那个地方诵念羯磨语，而那个地方仍是未结之界。如果那里已是已结之界，就会发生界的覆盖(sīmajjhottharaṇa)或界的混淆(sīmasambheda)。”此话属实。然而，由于已将该结界处所作为自由地(bhujissa)来行结界羯磨，因此，即使是位于村界内的比丘，也无法破坏在别村受委任的比丘所作的羯磨。如果必须先将结界处所作为自由地才能结界，那么在世尊(bhagavā)住世时，六群比丘(chabbaggiyā bhikkhu)又如何能随心所欲地结界呢？但不应这样看。确实，毗舍佉·鹿母(Visākhā Migāramātā)曾以九俱胝购得土地，建造了名为东园(Pubbārāma)的大寺院；同样，给孤独(Anāthapiṇḍika)长者以金币铺地，购得祇陀(Jeta)王子的园林，建造了名为祇陀林(Jetavana)的大寺院。像这样，希求福德者建造了僧房(pariveṇa)和寺院。因此，当知六群比丘是如此随心所欲地结界的。以上是关于近邻界的审察。

Samānasaṃvāsasīmā nāma diṭṭhisīlasāmaññasaṅghātasaṅkhātehi bhikkhugaṇehi uposathādisaṅghakammena samānaṃ ekībhāvaṃ hutvā vasituṃ sammatā sīmā. Avippavāsasīmā nāma ticīvarena vippavasituṃ sammatā sīmā, etā dvesīmā tiyojanaparamatāyapi sambhavato mahāsīmā tipi nāmaṃ labhanti, tāsaṃ vicāraṇā mahāaṭṭhakathāyaṃ sabbaso paripuṇṇaṃ katvā vuttā, tasmā idha na vakkhāma vuccamānampi avisesetvā vuttaṃ bhaveyya, tasmā na vakkhāma.

名为同住界(samānasaṃvāsasīmā)，是由见、戒共通而和合的比丘众，为行布萨等僧团羯磨，而同意共同居住所认可的界。名为不离宿界(avippavāsasīmā)，是允许比丘三衣不离宿的界。此二界，即使范围达到三由旬的最大限度，亦可得名为大界(mahāsīmā)。关于此二界的探讨，已在《大义注》中作全面阐述，故此处不述。纵使论及，亦将是无差别之说，是故不述。

Lābhasīmā nāma yaṃ gāmaṃ vā nigamaṃ vā pokkharaṇītaḷākavanādikaṃ vā yaṃ yaṃ padesaṃ saṅghassa catuccappayatthāya rājarājamahāmattehi paricchinditvā ṭhapitā, esā lābhasīmā nāma. Neva sammāsambuddhena anuññātā, na dhammasaṅgahakattherehi ṭhapitā, api ca kho lābhadāyakehi ṭhapitāva. Mātikāṭṭhakathāya līnatthappakāsaniyampi lābhasīmāti yaṃ rājarājamahāmattādayo vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantā paricchinditvā ‘‘ayaṃ amhākaṃ vihārassa lābhasīmā, yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā’’ti ṭhapenti, ayaṃ lābhasīmā nāmā’ti vuttaṃ. Imasmiṃ lābhasīmādhikāre rañño mahācetiyadāyakassa divaṅgatakālato ekasmiṃ saṃvacchare atīte tassa jeṭṭhaputtassa dhammarañño kāle īdisaṃ puññaṃ bhūtapubbaṃ. Yadi hi rājarājamahāmattādīsu yo koci yassa vihārassa yāni taḷākakhettavatthādīni datvā taṃ sahitavihāraṃ puggalassa deti, evaṃ sati kiṃ tassa puggalassa taṃ sahitavihāraṃ puggalikabhāvena paṭiggahetuṃ vaṭṭati, udāhu saṅghikabhāvenevāti taḷākakhettavatthādivirahito pana kevalo puggalikavihāro aññesaṃ dammīti adatvā puggale mate saṅghiko hoti, udāhu puggalikoyevāti. Tatrāyaṃ vissajjanā, yadi hi rājarājamahāmattādīsu yokoci vihārassa taḷākakhettāvatthādīni [Pg.40] deti, evaṃ sati paṭikkhipituṃ na vaṭṭatītidaṭṭhabbaṃ tena vuttaṃ vinayaṭṭhakathāyaṃ ‘‘imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ vihārassa demāti vutte paṭikkhipituṃ na labbhatī’’ti. ‘‘Pāsādassa dāsiṃ, dāsaṃ, khettaṃ, vatthuṃ, gomahiṃsaṃ demāti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hotī’’ti ca. Vinayavinicchayapakaraṇe ca.

名为利养界(lābhasīmā)，即由国王、大臣等为僧团四事之需而划定、设立的村庄、城镇、池塘、湖泊、园林等区域，此即名为利养界。此非由正自觉者所许，亦非由法结集诸长老所立，实乃由施主所立。《本母注》(Mātikāṭṭhakathā)之疏《幽义明疏》(Līnatthappakāsanī)亦云：“国王、大臣等建造寺院后，于其周围划定一伽乌他(gāvuta)、半由旬或一由旬之地，言：‘此为我寺之利养界，于此界内所生一切，悉施我寺。’如是设立，名为利养界。”于此利养界之事，大塔施主王薨后一年，其长子法王(Dhammarāja)在位时，曾有如是功德之事。若国王、大臣等，以池塘、田地、房舍等施予某寺，复将此寺连同其附属物赠予某人(puggala)，于此情形，此人应以个人所有之名义纳受此寺及其附属物，抑或应以僧团所有之名义纳受？又，若仅为一无池塘、田地、房舍等之个人寺院，而此人未言‘我予他人’即亡，此寺院当为僧团所有，抑或仍为个人所有？于此解答如下：若国王、大臣等以池塘、田地、房舍等施予寺院，尔时不应拒绝，当如是知。故《律注》(Vinayaṭṭhakathā)云：“若言‘我等以此池塘、此田地、此房舍施予寺院’，不可拒绝。”复云：“若彼等言‘我等施予楼阁女仆、男仆、田地、房舍、牛、水牛’，则无须逐一接受，楼阁既受，此等亦皆已受。”《戒律抉择》(Vinayavinicchaya)亦如是说。

‘‘Khettavatthutaḷākaṃ vā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī’’ti.

“田地、房舍与池塘，或施牛羊等物；纵言‘为寺院施’，亦不应拒绝。”

Khuddasikkhāpakaraṇe ca ‘‘khettādīni vihārassa, vutte dammīti vaṭṭatī’’ti vuttaṃ. ‘‘Vihārassa demā’’ti cettha saṅghikavihārasseva, na puggalikavihārassāti daṭṭhabbaṃ, tathā hi vuttaṃ vimativinodaniyaṃ vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti. ‘‘Pāsādassā’’ti ca sāmaññena vuttepi ‘‘tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṃ pāsādaṃ kārāpetukāmo hoti hatthinakhaka’’nti imasmiṃ vatthusmiṃ pāsādaparibhogassa anuññātattā saṅghikaṃyeva pāsādaṃ sandhāya vuttanti viññāyati tathā hi vuttaṃ vimativinodaniyaṃ sabbaṃ pāsādaparibhoga’nti. Pāḷiyā aṭṭhakathāya vaṇṇanādhikāre ‘‘suvaṇṇarajatādivicitrānī’’tiādi saṅghikasenāsanaṃ sandhāya vuttaṃ. Puggalikaṃ pana suvaṇṇādivicitraṃ bhikkhussa sampaṭicchitumeva na vaṭṭati, ‘‘na kenaci pariyāyena jātarūpajataṃ sādiyitabba’’nti vuttattā, tenevettha aṭṭhakathāyaṃ saṅghikavihāre vā puggalikavihāre vāti na vutta’nti. ‘‘Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne’’ti vuttattā saṅghikameva suvaṇṇādimayaṃ senāsanaṃ senāsanaparikkhārā ca vaṭṭanti, na puggalikānīti gahetabbanti ca, tasmā taḷākakhettavatthādisahitavihāro saṅghikoyeva hoti, na puggalikoti vinayakovidehi daṭṭhabbo. Sace pana rājarājamahāmattādīsu yokoci taḷākakhettavatthādisahitaṃ vihāraṃ puggalassa taṃ sahitavihārabhāvamārocetvā deti, evaṃ sati puggalassa saṅghikavihārabhāveneva paṭiggahetuṃ vaṭṭati, na puggalikavihārabhāvenāti daṭṭhabbaṃ. ‘‘Kasmā, vihārassa demā’’ti vatvā dinnānaṃ taḷākakhettavatthādīnaṃ saṅghasseva vaṭṭamānattā. Tenevāha vimativinodaniyaṃ ‘‘vihārassa demāti vuttaṃ saṅghassa vaṭṭati, na puggalassa, khettādi viya daṭṭhabba’’nti. Tatrāyaṃ yojanā [Pg.41] vihārassādemāti vatvā dinnaṃ khettādi saṅghassa vaṭṭati, na puggalassa, evaṃ vihārassa demāti vuttaṃ suvaṇṇādivicittaṃ akappiyamañcaṃ saṅghassa vaṭṭati, na puggalassāti daṭṭhabbanti. Saṅghasseva kappiyavohārena khettādīni paṭiggahetuṃ vaṭṭati, tathā hi vuttaṃ vimativinodaniyaṃ ‘‘cattāropaccaye paribhuñjatūti deti vaṭṭatītiettha bhikkhusaṅghassa catupaccayaparibhogatthāya taḷākaṃ dammīti vā bhikkhusaṅgho cattāro paccaye paribhuñjituṃ taḷākaṃ dammīti vā ito taḷākato uppanne cattāro paccaye dammīti vā vuttampi vaṭṭati. Idañca saṅghassa diyyamānaññeva sandhāya vuttaṃ, puggalassa pana evampi dinnaṃ taḷākakhettādi na vaṭṭati. Suddhacittassa pana udakaparibhogatthaṃ kūpapokkharaṇīādayo vaṭṭanti. Saṅghassataḷākaṃatthi, taṃkathantiādināhisabbattha saṅghassavaseneva vuttanti. ‘‘Khettādayo pana sabbesaṅghasseva vaṭṭanti, pāḷiyaṃ puggalikavasena gahetuṃ ananuññātattāti daṭṭhabba’’nti ca. Puggalassa pana puggalānañca khettavatthādīni kappiyavohārenāpi paṭiggahetuṃ na vaṭṭati. Evañcakatvā vimativinodaniyaṃ ‘‘khettavatthādīnipi kappiyavohārenāpi puggalānaṃ gahetuṃ na vaṭṭati, tathā anuññātattāti viññāyati khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā hi paṭikkhittāsu ekasseva puggalikavasena gahaṇe ananuññāte taditarānaṃ tathāgahetabbatā siddhāva hotī’ti vuttaṃ, tasmā taḷākakhettavatthādisahitassa vihārassa saṅghikabhāveneva paṭiggahetabbatā siddhā hotīti daṭṭhabbā. Ayaṃ paṭhamapañhe vissajjanā.

在《小戒学》(Khuddasikkhā)中说：“田地等属于寺院，若说‘我施与’，则是允许的。”在此，“我们施与寺院”应当理解为仅是指僧团所有的寺院，而非个人所有的寺院。正如在《疑惑消除》(Vimativinodanī)中所说：“‘施与寺院’是针对僧团的寺院而说的。”关于“楼阁”一词，虽然是泛指，但在“那时，鹿母毘舍佉(Visākhā Migāramātā)为了僧团，想要建造一座带殿堂的象牙饰楼阁”这个事例中，因为允许受用楼阁，所以可知这是针对僧团所有的楼阁而说的。《疑惑消除》中也说：“一切楼阁的受用都是这样。”在巴利(圣典)的义注之释义篇中，“以金银等装饰”等语，是针对僧团所有的卧坐具而说的。然而，个人所有且以金银等装饰的卧坐具，比丘是不允许接受的，因为经中说：“不得以任何方式接受金银。”因此，在此义注中没有说“在僧团的寺院或个人的寺院”。因为经中说“在比丘们法与律的解说处”，所以金银所造的卧坐具及卧坐具的资具仅适用于僧团所有，不适用于个人所有，应如此理解。因此，附带池塘、田地、地产等的寺院仅是僧团所有，非个人所有，精通律者应如此了知。但如果国王、大臣等人将附带池塘、田地、地产等的寺院施与某一个人，并告知其情况，那么此人应以其为僧团所有的方式来接受，而不应以其为个人所有的方式来接受，这应当了知。为何如此？因为说了“我们施与寺院”后所施与的池塘、田地、地产等，是属于僧团的。因此《疑惑消除》说：“说了‘我们施与寺院’，是属于僧团的，不属于个人，应视同田地等。”此处的应用是：说了‘我们为寺院施与’而施与的田地等属于僧团，不属于个人；同样，说了‘我们为寺院施与’而施与的以金银装饰的不如法床座，也属于僧团，不属于个人，应如此了知。只有僧团才允许通过如法言说来接受田地等。诚然，在《疑惑消除》中如此说：“若说‘愿[僧团]受用四资具’而施与，是允许的。在此，说‘我为比丘僧团受用四资具而施与池塘’，或‘我为比丘僧团能受用四资具而施与池塘’，或‘我施与从此池塘中产生的四资具’，也是允许的。此说是仅针对施与僧团的情况而言的。但若是如此施与个人，池塘、田地等则是不允许的。”然而，为心清净者用水之故，井、池塘等是允许的。由‘僧团有池塘，如何？’等语可知，在所有地方都是就属于僧团而言的。并且应知：“田地等仅属于全体僧团，因为在圣典中没有允许以个人所有的方式接受。”然而，对于个人而言，即使通过如法言说，也不允许接受田地、地产等。有鉴于此，在《疑惑消除》中说：“即使通过如法言说，个人也不允许接受田地、地产等，可知这是因为没有这样的允许。由于已被‘他远离接受田地、地产’等语所禁止，既然不允许一个人以个人所有的方式接受，那么其他人也同样不应如此接受，这一点便得以成立。”因此，应知，附带池塘、田地、地产等的寺院，只应以其为僧团所有的方式来接受，这一点是确立的。这是对第一个问题的解答。

Taḷākakhettavatthādivirahitaṃ pana vihāraṃ puggalikabhāvenāpi paṭiggahetuṃ vaṭṭati. So ca vihāro tasmiṃ puggale jīvante puggaliko hoti. Aññesaṃ dammīti adatvā mate avissajjanīyo avebhaṅgiyo, saṅghikoyeva hotīti daṭṭhabbo. Yathāha, bhikkhussa bhikkhave kālaṅkate saṅgho sāmi pattacīvare. Api ca gilānupaṭṭhākā bahūpakārā, anujānāmi bhikkhave saṅghena ticīvarañca gilānupaṭṭhākānaṃ dātuṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetabbaṃ. Yaṃ tattha garubhaṇḍaṃgaruparikkhāraṃ taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgiyanti. Vinayaṭṭhakathāyañca ‘‘tasmiṃ [Pg.42] jīvante puggaliko, mate saṅghikoyevāti aññesaṃ adatvā ṭhapitaparikkhārāpi tattha saṅghasseva honti. Dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālaṅkate itaro sāmi. Bahūnaṃ santakepi eseva nayo, sabbesu matesu saṅghikaṃ hotī’’ti vuttaṃ.

然而，没有池塘、田地、地产等物的寺院，也可以作为个人所有物接受。这座寺院在那个人（puggala）活着的时候属于个人所有。如果他没有说过“我把它给别人”就去世了，那么这座寺院就不可转让、不可分割，应当被认为是僧团所有。正如（世尊）所说：“诸比丘，比丘去世后，他的衣钵属于僧团。此外，照顾病人者有大助益，我允许僧团把三衣给予照顾病人者。那里的轻物（lahubhaṇḍa）与轻资具，应当由现前的僧团分配。那里的重物（garubhaṇḍa）与重资具，则是不可转让、不可分割的，属于已来和未到的四方僧团所有。”《律注》中也说：“这人在世时，寺院是个人所有，死后就属于僧团所有了。即使是没有施与他人的资具，也属于僧团所有。二人共有的未分割之物，一人去世，则另一人是其所有者。多人共有之物亦复如是，所有人都去世后，则属于僧团所有。”

Ettha ca yaṃ tattha garubhaṇḍa’nti ādīsu garubhaṇḍaṃ nāma rāsivasena pañcavidhaṃ, sarūpavasena pana pañcavīsatividhaṃ hoti, tasmā matakasantakabhūtassāpi vihārassa garubhaṇḍabhāvo veditabbo, tenāha aṭṭhakathāyaṃ ‘‘yaṃ tattha lahubhaṇḍaṃ yaṃ tattha garubhaṇḍa’’nti.

此处，于“彼处之重物”等中，所谓重物，依类别有五种，然依其自性则有二十五种。是故，即使是已为亡者所有之寺院，亦应知其为重物。是故义注言：“彼处之轻物，彼处之重物。”

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayīti.

如是，具五净眼之导师，以五种类聚，阐明二十五种重物。

Ettha vihārassa garubhaṇḍabhāvo veditabbo. Ayaṃ dutiyapañhe vissajjanā.

此处应知寺院为重物之性质。此为第二问之解答。

Ayaṃ haṃsāvatiyā pāmokkhamahātherānaṃ vissajjanā. Rāmaññaraṭṭhavāsino pana mahātherā puggalikabhāvenāpi paṭiggahetabbamevāti vadanti, tathā jaṃmāyaraṭṭhavāsinopi mahātherā, tathā sūnāparantaraṭṭhavāsinopi mahātherā tathā isinagaravāsinopi mahātherā puggalikabhāvena paṭiggahaṇe doso natthī’ti vadanti tesaṃ mahātherānaṃ ayamadhippāyo lābhasīmānāmesā neva sammāsambuddhena anuññātā. Na dhammasaṅgāhakattherehipi ṭhapitā. Api ca kho puññatthikehi lābhadāyakehi ṭhapitā tasmā puññatthikā rājarājamahāmattādayo vihāraṃ kārāpetvā tassa vihārassa lābhatthāya padesaṃ paricchinditvā ṭhapenti ‘‘yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā’’ti. Taṃ pana vihāraṃ attano rucitassa yassakassaci puggalassa ‘‘imaṃ vihāraṃ tuyhaṃ dammi, tava vihāro hotū’’tivā attano ruciyā deti sopi puggalo ‘‘anujānāmi bhikkhave pañcaleṇāni vihāra’’nti ādinā anuññātavihārameva paṭiggaṇhāti, bhagavato anuññātavihāramattasseva paṭiggahitattāti. Tasmiṃ vihāre khettavatthādīni atthīti ce. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā yaṃ khettādivatthupaṭiggahaṇaṃ paṭikkhittaṃ, tassa khettādivatthussa appaṭiggahitattā vihāramattameva hi paṭiggahite tappaṭibaddhā khettādivatthusmiṃ uppannacīvara piṇḍapātagilānapaccayabhesajjaparikkhārāpi [Pg.43] tasseva puggalassa kappiyabhāveneva pavattanti, puggalassa paṭiggahaṇe vā paribhutte vā doso natthi, bhagavatā eva anuññātassa kappiyapaccayassa paribhuñjitattā. Suttaṃ āharāti ce, ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti. Nanu ca visākhā migāramātā saṅghasseva atthāya sāḷindaṃ pāsādaṃ hatthinakhakanti. Saccaṃ, tathāpi puggalo saṅghapariyāpanno saṅghassa pāsādaparibhoge anuññāte tadantogadhassapi puggalassa anuññātameva hoti. Aññathā puggale antovihāre nisinnoyeva saṅgho tasmiṃ yeva vihārasīme kammaṃ karontopi kammakopo na bhaveyya, avaggārahattāti vakkhati ca sāratthadīpaniyaṃ ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti vacanato puggalikepi senāsane se nāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī’’ti, imināpi vacanena puggalikavihārassapi sabbakappiyabhāvo viññāyati ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti ñāpakassa dassanato. Suvaṇṇaghaṭādikanti ettha ādisaddo mariyādattho, pakārattho vā, tena rajatahārakūṭa-jātiphalikādīni akappiyaghaṭāni suvaṇṇarajatahārakūṭa jātiphalikādibhājanasaravādīni ca senāsanaparikkhārāni saṅgaṇhāti, tāni bhikkhussa parikkhārabhāvena na vaṭṭanti tathā dāsidāsagomahiṃsāpi, tathā khettādivatthumpi bhikkhussa attano santakabhāvena paṭiggahetuṃ na vaṭṭanti, vihārassa pana paṭisedhetabbaṃ natthi, sabbasaddassa dassanato tenevāha samantapāsādikāya vinayaṭṭhakathāya ‘‘senāsane pana dvārakavāṭa vātapānakavāṭādīsu sabbaṃ ratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsanā’’ti, iminā ṭhapetvā’gāmañca gāmūpacārañcā’ti ettha viruddhasenāsanaṃ ṭhapetvā sabbakappiyākappiyaṃ vihārassa kappati, kiñciappamattakampi paṭisedhetabbaṃ nāma natthīti viññāyati, tenevāha vinayavinicchaye.

此乃汉萨瓦底（Haṃsāvatī）城诸大长老之解答。然孟国之诸大长老言：“亦应以个人所有之方式接受。”同样，瞻摩耶国（Jaṃmāyaraṭṭha）之诸大长老、苏那帕兰塔国（Sūnāparantaraṭṭha）之诸大长老及伊西那伽罗（Isinagara）之诸大长老亦言：“以个人所有之方式接受，无有罪过。”彼等诸大长老之意趣如下：此利养之界限，既非由正等觉者所允许，亦非由法之结集者诸长老所制定，而是由求福德之施主所设立。是故，求福德之国王、大臣等建造寺院后，为彼寺院之利益而划定区域，设立规定：“凡于此区域内所生之物，我等尽皆施予我等之寺院。”彼等复将此寺院随己所好，施予任何个人，言：“我将此寺院施予汝，愿其成为汝之寺院。”而彼人亦仅接受世尊所允许之寺院，如“诸比丘，我允许五种住处”等文，因其仅接受世尊所允许之寺院故。若言彼寺院中有田地、宅地等，则因“戒除接受田地、宅地”等语已禁止接受田地、宅地等，故当仅接受寺院时，与彼寺院相关之田地、宅地等所生之衣、食、病缘、医药、资具，亦作为适宜物而归属于该个人。个人于接受或受用时，无有罪过，因其所受用者，乃世尊亲自允许之适宜资具。若引经为证，则有“诸比丘，我允许一切殿堂之受用”。然，毘舍佉鹿母非为僧团之利益而造象牙饰之殿堂（sāḷinda）耶？诚然。虽然如此，个人亦摄于僧团之内，当殿堂之受用被允许予僧团时，则亦意味着包含于其中之个人亦被允许。否则，当有个人坐于寺院内，而僧团即于该寺院界限内作羯磨时，羯磨亦不应被破坏，因其非局外人故。《心义灯》中亦将言：“依‘诸比丘，我允许一切殿堂之受用’之语，于个人之住处，虽可受用被规定为住处附属品之金瓶等，然不可仅作为自己之所有物而受用。”由此语可知，个人之寺院中一切皆为适宜物，此乃由“诸比丘，我允许一切殿堂之受用”之指示所明示。于“金瓶等”（suvaṇṇaghaṭādika）一词中，“等”（ādi）字或为界限义，或为种类义。是故，其包含银钵、水晶盘等不适宜之器皿，以及金、银、水晶等所制之盘、碗等餐具与住处资具。此等作为比丘之资具，为不适宜。同样，男女奴婢、牛、水牛，以及田地、宅地等，比丘亦不应作为自己之所有物而接受。然于寺院，则无有应禁止者，此由“一切”（sabba）一词所示。是故，《普端严》律之义注言：“于住处中，门扇、窗扇等，乃至一切皆由宝物所成或加以彩绘磨饰，亦为允许。于住处中，除相违之住处外，无有任何应禁止者。”由此可知，除“除去村庄及村庄附近”中所言之相违住处外，寺院中一切适宜与不适宜之物皆为允许，无有丝毫应禁止者，此理应知。《戒律抉择》中亦如是说。

‘‘Khettavatthu taḷākaṃvā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī’’ti.

“田地、宅地或池塘，我等施予牛羊等；纵然言‘为寺院故’，亦不应加以禁止。”

Nanuca [Pg.44] vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti vimativinodaniyaṃ vuttanti. Vuttaṃ ettha hi ācariyassaadhippāyena bhavitabbaṃ ‘‘khettavattādīnipuggalikavihārassa demā’’ti vutte ‘‘na kappati upāsakā’’ti paṭikkhipitabbaṃ. Kasmā puggalo tassa vihārassa sāmi, vihārassa dinne puggalassa dinnameva hoti, evaṃ sati ca ‘‘khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā vuttasikkhāpadena kāretabbataṃ āpajjati. Saṅghikavihārassa pana na paṭikkhipitabbaṃ. Kasmā so puggalo tassa saṅghikavihārassa anissaro. Cātuddisaṃ saṅghaṃ uddissa dinnaṃ yaṃkiñci khuddakaṃ vā mahantaṃ vā padesaṃ acchinditvā gaṇhantassapi pārājiko na hoti, sabbasseva cātuddisikassa saṅghassa dhuranikkhepassa asambhavato tasmā saṅghikavihārassa dinne paṭikkhitte saṅghassa lābhantarāyakaro hotīti. Imamevatthaṃ sandhāya vihārassa demāti saṅghikavihāraṃ sandhāya vutta’nti vuttaṃ bhaveyya, na puggalikabhāvenāpi paṭiggahetabbanti. Evañca sati sāmikānaṃ dhuranikkhepenā’ti ettha ekassa santake taḷāke khette ca jāte tasseva dhuranikkhepena pārājikaṃ. Yadi pana taṃ taḷākaṃ sabbasādhāraṇaṃ, khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe avahāro. Atha khettānipi sabbasādhāraṇāni, sabbesaṃ dhuranikkhepeyeva pārājikaṃ, nāsatīti daṭṭhabbanti vimativinodaniyaṃ vuttavacanena avirodho siyā, tathā hi khettavatthādisahitassa vihārassa puggalikabhāvena akappiye sati. Kathaṃ puggalassa khettavatthādikamārabbha abhiyuñjabhāvo bhaveyya, evañca pana vadeyya ‘‘dhuraṃ nikkhipatīti ettha ekassa santake taḷāke khette cātiettha gihisantakameva sandhāya vutta’’nti. Tathāpi na vattabbaṃ. Kasmā ‘‘dhuraṃ nikkhipatīti yadā pana sāmiko ayaṃ thaddho kakkhaḷo, jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā’’ti padassa dissanato teneva ‘‘khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe’’ti vimativinodaniyaṃ vuttaṃ. Tathā ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ na vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī’’ti sāratthadīpaniyaṃ vutta vacanenāpi avirodho siyā, tathā ‘‘senāsane kiñci paṭisedhetabbaṃ [Pg.45] natthi aññatra viruddhasenāsananā’’ti aṭṭhakathāvacanenāpi saṃsandameva. Tathā ‘‘yaṃ bhikkhave mayā idaṃ na kappatīti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’ti iminā suttānulomenapisaṃndameva. Kathaṃ ‘‘anujānāmi bhikkhave pañcaleṇāni vihārantyā’’dinā anuññātavihārassa paṭiggahitatthā. Tappaṭibaddhacīvarādikappiyapaccayasseva paribhuñjitattā ca vihārapiṇḍapātagilānapaccayabhesajjaparikkhārāpi bhikkhussa sabbakappiyā kappiyānulomā ca honti. Evaṃ suttasuttānulomaācariyavādaattanomatīhi saṃsandanato aññadatthu gaṅgodakena yamunodakaṃ viya khettavatthādisahitavihāro puggalikabhāvenāpi paṭiggahetabboti kappiyā kappiyāni vinayakovidehi daṭṭhabbo. Ayaṃ isinagaravāsīnaṃ mahātherānaṃ samānavissajjanā.

再者，“我们为住处布施”是针对僧团的住处而说，此乃《除疑论》(Vimativinodanī)所说。于此，当依阿阇梨(ācariya)之意趣：若有人说“我们为个人的住处布施田地、地产等”，应驳斥道：“优婆塞，这不适宜。”为何？因为个人是那住处的主人，布施给住处就是布施给该人，如此便会违犯“当远离接受田地、地产”等学处。但对僧团的住处则不应驳斥。为何？因为那个人对僧团的住处没有所有权。即使侵占了为四方僧团所施之物，无论大小，也不构成波罗夷，因为整个四方僧团不可能放弃其权责。因此，若拒绝为僧团住处所作的布施，便会妨碍僧团的利得。正是针对此义，才说“我们为住处布施”是针对僧团的住处而说，而不是说可以个人名义接受。如此，在“由物主放弃权责”一句中，若池塘和田地属于某一人，当他放弃权责时，（取者）便犯波罗夷。但若该池塘为公共所有，而田地为个人所有，那么由他放弃权责，则构成偷盗。若田地亦为公共所有，则须由所有人放弃权责才构成波罗夷，否则不然——应知此说与《除疑论》所言并无矛盾。因为，当附有田地、地产等的住处不适宜作为个人所有物时，个人如何能就田地、地产等提起诉讼呢？又或有人会说：“此处‘放弃权责’是仅针对在家人(gihi)所有之池塘和田地而说。”即便如此也不应这样说。为何？因为可见如下文句：“放弃权责是指：当（比丘想）： ‘这位物主固执粗暴，甚至可能对我的生命和梵行造成障碍，我不要这个了！’”正是因此，《除疑论》才说“田地为个人所有，由他放弃权责……”。同样，此与《心义灯》(Sāratthadīpanī)所说亦无矛盾，该论说：根据“比丘们，我允许一切殿堂的受用”之语，即使在个人住处，指定为住处附属品而受用的金瓶等物，虽然可以使用，但也不可将其作为自己的所有物来使用。此亦与义注(aṭṭhakathā)所言“于住处，除敌对住处外，无任何应拒绝之物”相符。同样，此亦与随顺经教(suttānuloma)之言“比丘们，凡我未曾以‘此不适宜’而遮止者，若其随顺适宜法、违逆不适宜法，则对你们是适宜的”相符。如何相符呢？因为佛陀曾以“比丘们，我允许五种窟……”等语允许接受住处。并且因为受用了与此相关的衣物等适宜的资具，所以住处、食物、病缘、医药、资具等，对比丘而言，也都是适宜且随顺于适宜的。如是，因其与经、随顺经教、师说及自宗皆相符，故如恒河水与亚穆纳(Yamunā)河水交融，附带田地、地产等的住处，以个人名义接受亦是适宜的——此事当由通晓律的善巧者，依适宜与不适宜之法加以审察。此乃仙人城(Isinagara)诸大长老的一致解答。

‘‘Ye ca janā garubhaṇḍaṃ saṃvidhāya avaharuṃ. Dhuranikkhepo ca hoti, pārājikamanāpannā, pañhāmesā kusalehi cintitā’’ti.

“若有人等共谋取走重物，且物主已放弃权责，则不犯波罗夷。此是善巧者所思之问。”

Ayaṃ pañhā saṅghikabhūmithenake bhikkhu sandhāya vuttā, tattha hi paccuppannasaṅghassa dhuranikkhepena cātuddisikasaṅghassa dhuranikkhepābhāvato avahāro natthīti. Ayaṃ lābhasimāya vicāraṇā.

此问是针对盗取僧团土地的比丘而说，于此，虽有现前僧团放弃权责，然因四方僧团未放弃权责，故不构成盗取。此是关于利得界的探讨。

Gāmasīmānigamasīmānagarasīmā pana pākaṭāyeva. Tāsaṃ pana viseso evaṃ veditabbo yasmiṃ pana padese āpaṇameva atthi, na pākāraparikkhittaṃ pākāraparikkhittameva vā atthi na āpaṇaṃ ayaṃ padeso gāmo nāma. Yasmiṃ pana ṭṭhāne gāmoyeva atthi, na pana āpaṇapākārā santi, ayaṃ padeso nigamo nāma. Yattha pana āpaṇampi atthi pākāraparikkhittampi, ayaṃ padeso nagaraṃ nāma. Ayaṃ padeso nāgāravanti etthāti vacanatthena rājūnaṃ vā mahāmattānaṃ vā nivāsanayogyaṭṭhānattā nagaranti vuccati. Lokiyasatthe pana.

至于村界、市镇界、城市界，那是显而易见的。它们之间的区别应该这样理解：如果某个地方只有市集而无围墙环绕，或者只有围墙环绕而无市集，这个地方称为村庄。如果某个地方只有村庄而无市集和围墙，这个地方称为市镇。如果某个地方既有市集又有围墙环绕，这个地方称为城市。这个地方之所以称为城市(nagara)，是因为它是国王或大臣们适宜居住的处所。在世俗论典中则说：

‘‘Vicittadevāyatanaṃ, pāsādāpaṇamandiraṃ;

Nagaraṃ dassaye vidvā, rājamaggo pasobhita’’nti.

“智者应展示一座城市，那里有各式各样的天神庙宇、宫殿、市集和殿堂，王道庄严。”

Vuttaṃ. Evaṃ gāmanigamanagarānaṃ visesaṃ ñatvā gāmoyeva gāmasīmā, nigamoyeva nigamasīmā, nagarameva nagarasīmāti tāsaṃ vacanattho veditabbo. Tattha yaṃ padesaṃ asammatāya bhikkhave sīmāya aṭhapitāya yaṃ [Pg.46] gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā’ti anuññātaṃ, tasmiṃ padese sabbopi vā gāmapadeso. Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ ‘‘ayaṃ visuṃ gāmo hotū’’ti paricchinditvā rājā kassaci deti sopi visuṃgāmasīmā hotiyeva tasmā sā ca itarā ca pakatigāmanagaranigamasīmā baddhasīmāsadisāyeva honti. Kevalaṃ pana ticīvaravippavāsaparihāraṃ na labhanti. Ettha ca apare evaṃ vadanti, ‘‘rājā pasenadīkosalādayo pokkharasātipabhutīnaṃ dakkhiṇodakapātanavasena denti viya brahmadeyyavasena dinnameva visuṃ gāmasīmā hoti, na āyamattassa, chejjabhejjassa anissarattā’’ti taṃ na panevaṃ daṭṭhabbaṃ, chejjabhejjassa rājārahattā tathā hi lokavohārasaṅketavasena ayaṃ padeso imassa gāmassa paricchedo’’ti issarehi kataparicchinnameva pamāṇaṃ hoti. Yadi chejjabhejjakaro bhaveyya, rājātveva saṅkhyaṃ gacchati. Sopi gāmadeso nagararajjasīmā bhaveyya, na pana gāmasīmāmattameva, tenevāha samantapāsādikāya vinayaṭṭhakathāya ‘‘yattake padese tassa gāmassa gāmabhojakā baliṃ labhanti, so padeso appo vā hotu mahanto vā, gāmasīmātveva saṅkhyaṃ gacchati. Nagaranigamasīmāsupi eseva nayo’’ti. Ayaṃ gāma nigamanagarasīmānaṃ vicāraṇā.

已说。如此了知村庄、市镇和城市的差别后，应理解其界限的含义：村庄本身就是村界，市镇本身就是镇界，城市本身就是城界。诸比丘，在界限未经协定建立的区域，如果依止某个村庄或市镇居住，那么该村庄的村界或市镇的镇界，就是允许在那里共同居住、一起举行布萨的界限，那个区域，即是整个村庄的范围。即使在同一个村庄的范围内，国王将其中一部分划分出来，说“这应该成为一个独立的村庄”并赐给某人，它也成为一个独立的村庄界限。因此，这些和自然形成的村庄、城市、市镇的界限，都如同已结界限。只是不能得到三衣不离宿的豁免。于此，有些人这样说：“像憍萨罗王波斯匿等人，用倒水的方式将土地赐给波卡拉萨提等人，如同婆罗门所受的赐予(brahmadeyya)，才算是独立的村庄界限，而不仅仅是赐予税收，因为他们没有分割和处置的权力。”但不应这样看，因为分割和处置是国王的权限，按照世俗的约定，由当权者划定的“这个区域是这个村庄的界限”，才是标准。如果他有分割和处置的权力，那他就是国王了。那个村庄的区域就可以成为城市或王国的界限，而不仅仅是村庄界限。因此，在律义注《普端严》(Samantapāsādikā)中说：“在村庄里，村长能够征收赋税的区域，不管大小，都算是村庄的界限。城市和市镇的界限也是同样的道理。”这是对村庄、市镇、城市界限的探讨。

Abbhantarasīmā nāma yaṃ paṭapadesaṃ agāmake bhikkhave araññe samantā sattabbhantarā, ayaṃ tattha samānasaṃvāsā ekūposathā’ti anuññātā abbhantarasīmā nāma. Tattha samantā sattabbhantarāti yasmiṃ viñjhāṭavisadise araññe bhikkhu vasati, athassa ṭhitokāsato samantā puratthimāya sattabbhantarā pacchimāya sattabbhantarā dakkhiṇāya sattabbhantarā uttarāya sattabbhantarāti samantā sattabbhantarā. Vinibbedhena cuddasā ti puratthimapacchimavasena cuddasabbhantarā, dakkhiṇuttaravasenapi cuddasabbhantarāti evaṃ nibbedhena cuddasa cuddasa katvā samantā aṭṭhavīsati abbhantarā honti. Ettha ca ekaṃ abbhantaraṃ aṭṭhavīsati hatthappamāṇaṃ hoti, tasmā puratthimāya sattabbhantare channavutisatahatthappamāṇaṃ hoti, evaṃ dakkhiṇuttarapacchimesupīti sabbaṃ sampiṇḍetvā caturāsītisattasatahatthappamāṇaṃ [Pg.47] hoti. Parimaṇḍalavasena pana sabbaṃ chasattatiekasatuttarāni ca ekaṃ sahassañca hoti. Pakatiayanavasena minite pana –

诸比丘，所谓的内界(Abbhantarasīmā)，是在无村落的林野中周围七阿邦答勒的区域，这是被允许在那里共同居住、同一布萨的。于此，“周围七阿邦答勒”是指：当比丘住在如同密林般的林野中时，从他所站之处算起，东方七阿邦答勒，西方七阿邦答勒，南方七阿邦答勒，北方七阿邦答勒，此即周围七阿邦答勒。以贯穿的方式计算则为十四：即东西向为十四阿邦答勒，南北向亦为十四阿邦答勒。像这样，以贯穿的方式各作十四，合计则有二十八阿邦答勒。于此，一阿邦答勒为二十八肘长。因此，东方的七阿邦答勒为一百九十六肘长，南方、北方、西方也是如此。全部合计为七百八十四肘。若以周长计算，则共为一千一百七十六肘。若以通常的行程来计算则——

‘‘Pañcahattho mato daṇḍo, vīsadaṇḍo usabho;

Athītiusabhā gāvī, catugāvī yojana’’nti.

“五肘为一杖，二十杖为一优萨婆(usabha)；八十优萨婆为一牛程(gāvuta)，四牛程为一由旬(yojana)。”

Vuttattā ayanavasena vinibbedhe cuddasabbhantare dvehatthādhikaaṭṭhasattati hoti. Sabbaṃ aṭṭhavīsati abbhantaraṃ sampiṇḍetvā catuhatthādhikachappaññāsuttara ekasataṃ hoti. Parimaṇḍalavasena pana chahatthādhikacatutiṃsuttaradvesatāni honti, usabhavasena pana vinibbedhena cuddasa abbhantare dvehi ūnāni cattāri usabhāni ca dveratanañca honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatiyā abbhantare caturatanañca soḷasa ayanāni adhikāni satta usabhāni honti. Parimaṇḍalavasena pana charatanañca cuddasaayanāni ca adhikāni ekādasa usabhāni honti. Ayamettha sārato vinicchayo. Keci pana abbhantarasaddaṃ hattharatanavācakaṃ parikappetvā evaṃ vadanti majjhe ṭhitassa samantā satta vinibbedhena cuddasā’ti vuttattā puratthimāya satta hatthā dakkhiṇuttarapacchimesupi satta satta hatthāti katvā evaṃ nibbedhena cuddasa hatthā honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthaṃ abbhantaranti taṃ tesaṃ matimattameva, na sārato paccetabbaṃ. Kasmā aṭṭhakathāyaṃ tattha ekaṃ abbhantaraṃ aṭṭhavīsatihattha’nti vuttattā. Yadi tesaṃ matena sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthabbhantaraṃ bhaveyya, aṭṭhakathāyaṃ tattha abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hoti, majjhe ṭhitassa samantā sattavinibbedhena cuddasā hontī’ti vattabbaṃ bhaveyya, na panevaṃ vuttaṃ, tasmā taṃ tesaṃ matimattamevāti daṭṭhabbaṃ. Tattha ayañhetthattho tattha tatthā’ti niddhāraṇe bhummaṃ. Ekanti gaṇanaparicchedo. Abbhantaranti paricchinnaniddeso, niyamitaparidīpanaṃ vā. Aṭṭhavīsatihatthappamāṇanti paricchinditabbadhammasamudāyaniddeso tattha tesu samantā sattabbhantaresu ekaṃ abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hotīti attho daṭṭhabbo. Ettha pana saṅkhyā kathetabbā. Sā duvidhā parimāṇaminanavasena. Tattha parimāṇa saṅkhyā evaṃ veditabbā catasso muṭṭhiyo eko kuḍuvo. Cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā. Catasso mānikā [Pg.48] ekā khārī. Vīsati khārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vuttaṃ. Sāratthadīpaniyaṃ pana nava vāhasahassānīti ettha catasso muṭṭhiyo kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā, cattasso mānikā ekā khārī. Vīsatikhārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vutta’nti vatvā ‘‘idha pana dve sakaṭāni eko vāhoti vadantī’’ti likhitaṃ paccantavohārena minite pana saṭṭhisataṃ eko vāhoti rañño dhammāsokassa sūvakāhatasāliyā minite pana paccantavohārena vīsādhikatisataṃ hoti eko vāhoti vadanti. Minana saṅkhyā pana evaṃ veditabbā. Tathā hi –

依步(ayana)计算，在十四阿邦答勒(abbhantara)的细分中，是八十肘。将所有二十八阿邦答勒合计，是一百六十肘。若按圆周计算，则是二百四十肘；若按优萨婆(usabha)计算，在十四阿邦答勒的细分中，是不足二肘的四优萨婆及二肘。总计二十八阿邦答勒，是七优萨婆之上再加四肘和十六步。若按圆周计算，则是十一优萨婆之上再加六肘和十四步。这是其中核心的判定。然而有些人将“阿邦答勒”一词构想为“肘”的同义词，而如此说：‘因为经中说“从站在中央者算起，周围经七重划分，共十四”，所以东方七肘，南、北、西方也各七肘，如此划分共十四肘。’总计合为二十八肘的阿邦答勒。但这只是他们的个人意见，不应视为核心要义。为什么呢？因为义注(aṭṭhakathā)中说：‘在那当中，一个阿邦答勒是二十八肘。’若依他们的见解，总计应为二十八肘的阿邦答勒，那么义注应当说：‘在那当中，所谓的阿邦答勒是二十八肘的量，从站在中央者算起，周围经七重划分，共十四。’然而并未如此说，因此当知这只是他们的个人意见。此处其义如下：“在那当中”(tattha)是用于限定的处格；“一”(ekaṃ)是数量的界定；“阿邦答勒”(abbhantaraṃ)是所限定范围的指示，或是对规定范围的阐明；“二十八肘的量”(aṭṭhavīsatihatthappamāṇaṃ)是指所要限定的法之总集的指示。应当理解其义为：在那些周围的七个阿邦答勒中，一个阿邦答勒是二十八肘的量。此处应当说明数量。数量有两种：依容量和依长度。其中，容量的数量应当如此了解：四“把”(muṭṭhi)为一“掬”(kuḍuva)，四“掬”为一“升”(pattha)，四“升”为一“斗”(āḷhaka)，四“斗”为一“斛”(doṇa)，四“斛”为一摩尼迦(mānikā)，四摩尼迦为一佉梨(khārī)，二十佉梨为一“驮”(vāho)。那一“驮”也就是一“车”(sakaṭa)，如《经集义注》等中所说。然而在《心义灯》(Sāratthadīpanī)中，关于“九千驮”之处，在引述‘四“把”为一“掬”……如《经集义注》等中所说’之后，写道：‘但在此处，他们说二“车”为一“驮”。’若以边地的算法来衡量，则一百六十为一“驮”。若以法阿育(Dhammāsoka)王的厨师所带来的米来衡量，则以边地的算法，他们说三百二十为一“驮”。而长度的数量则应当如此了解。即——

‘‘Chattiṃsa paramāṇūnaṃ, aṇumattanti vuccati;

Chattiṃ saaṇumattaṃ, tajjārīti pavuccati.

“三十六极微，是名一微尘；三十六微尘，是名一窗尘。

Chattiṃ samattātajjārī, rathareṇupamāṇaṃ;

Chattiṃsa rathareṇū ca, ekā likkhāti vuccati.

三十六窗尘，是车尘量；三十六车尘，是名一虮。

Sattalikkhā ca ekūkā, sattūkā dhaññamāsako;

Sattadhaññaṅguli ekā, vidatthi dvādasaṅguli.

七虮为一虱，七虱为一麦粒；七麦粒并列为一指节，十二指节为一张手。

Dve vidatthitu ratanaṃ, sattahatthaṃ ekayaṭṭhi;

Vīsayaṭṭhitu usabhaṃ, usabhāsīti gāvutaṃ;

Gāvutāni cattāri, meruyojananti vuccatī’’ti.

二张手为一肘，七肘为一杖；二十杖为一优萨婆，八十优萨婆为一俱卢舍；四俱卢舍，即名为一须弥由旬。”

Vuttattā ekā rajo paramāṇu atisukhumā acakkhuviññeyyā, sarīrampi ghanaselamayaṃ sinerupabbatarājampi vinijjhitvā gatā. Tassā chattiṃsaparimāṇaṃ ekoaṇu tajjāritassa chattiṃsaparimāṇaṃ ekārathareṇu. Tassā chattiṃsaparimāṇaṃ ekalikkhā. Sattalikkhā ekā ūkā. Satta ūkā ekaṃ dhaññaṃ. Sattadhaññaṃ ekā aṅguli, dvādasaaṅguli ekā vidatthi. Dve vidatthi ekaratanaṃ. Sattahatthaṃ ekayaṭṭhi, vīsayaṭṭhi ekā usabhā, asīti usabhā gāvutaṃ. Cattāri gāvutāni meruyojananti vuccati. Tattha aṇurajo kiḷañjakuṭṭachiddādīsu vāte pahaṭakāle sūriyālokesu dissati. Tajjārī pana sakaṭamaggādīsu dakkhiṇavāma passādīsu dissati[Pg.49]. Rathareṇu pana tassā allīyanaṭṭhānesu dissati. Likkhā pana atioḷārikā pākaṭā hoti. Ayaṃ meruayanavasena vuttaṃ.

据说，有一极微尘(rajo paramāṇu)，极其细微，肉眼无法看见，甚至能穿透坚如岩石的身体和须弥山(Sineru)王。三十六个极微为一个微尘(aṇu)，三十六个微尘为一个窗尘(tajjārī)，三十六个窗尘为一个车尘(rathareṇu)，三十六个车尘为一个虮(likkhā)。七个虮为一虱(ūkā)，七虱为一谷粒(dhañña)，七谷粒为一指节(aṅguli)，十二指节为一张手(vidatthi)。两张手为一肘(ratana)，七肘为一杖(yaṭṭhi)，二十杖为一优萨婆(usabha)，八十优萨婆为一俱卢舍(gāvuta)。四俱卢舍被称为一须弥由旬(meruyojana)。其中，微尘在席子、墙壁的孔洞等处，当风吹动时，在阳光下可以看见。窗尘则在车道等处左右两边可以看见。车尘则在窗尘附着的地方可以看见。虮则非常粗显，清晰可见。这是根据须弥山的度量方式所说。

Aparampi

再者，

‘‘Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, pañcadasa ekapāda’’nti.

“十发为一芝麻，六芝麻为一麦；四麦为一指节，十五指节为一足。”

Vuttattā dasa kesā ekatilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ eko aṅguli nāma. Pañcadasaṅguliyo eko pādoti vuccati. Idaṃ tīsu vedesu āgatavasena vuttaṃ.

据说，十根头发称为一芝麻，六芝麻称为一麦，四麦称为一指节，十五指节称为一足。这是依据三种《吠陀》的说法。

Aparampi

再者，

‘‘Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, aṭṭhaṅguli ekā muṭṭhi, ratanaṃ timuṭṭhi bhave’’ti.

“十发为一芝麻，六芝麻为一麦；四麦为一指节，八指节为一拳；三拳为一肘。”

Vuttattā dasakesā ekaṃ tilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ ekāaṅguli nāma. Aṭṭhaṅgulaṃ ekāmuṭṭhi. Trimuṭṭhi ekaratanaṃ. Pañca ratanāni ekodaṇḍo. Vīsati daṇḍāni ekousabho. Asīti usabhā ekā gāvī. Catasso gāviyo ekayojananti vuttaṃ, tenevāha.

据说，十根头发称为一芝麻，六芝麻称为一麦，四麦称为一指节，八指节为一拳，三拳为一肘。五肘为一杖(daṇḍa)，二十杖为一优萨婆(usabha)，八十优萨婆为一拘卢舍(gāvuta)，四拘卢舍为一由旬。因此他说：

‘‘Pañcahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana’’nti.

“五肘为一杖，二十杖为一优萨婆；八十优萨婆为一拘卢舍，四拘卢舍为一由旬。”

Idaṃ pakatiayanavasena vuttaṃ. Cakkavāḷaayanayojanavasena pana

这是按通常的度量方式所说。但按轮围世界的由旬度量方式来说，

‘‘Sattahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana’’nti vuttaṃ.

据说：“七肘为一杖，二十杖为一优萨婆；八十优萨婆为一拘卢舍，四拘卢舍为一由旬。”

Aparampi.

还有。

‘‘Dasa kesā ekatilaṃ;

Chatilaṃ ekaṃ yavaṃ;

Catuyavaṃ ekaṅguli;

Aṭṭhaṅgulaṃ ekāmuṭṭhi;

Trimuṭṭhi ekaratanaṃ, aṭṭhavīsatiratanaṃ ekaṃabbhantaranti.

“十发为一芝麻；六芝麻为一麦；四麦为一指节；八指节为一拳；三拳为一肘，二十八肘为一阿邦答勒(abbhantara)。”

Vuttaṃ. Tenevāha ‘‘tattha ekaṃ aṭṭhavīsatihattappamāṇaṃ hotī’’ti. Ettha ca agāmake ceti ettha akāro kataratthoti, tathā hi akāro.

如是说。因此他说：“在那里，一阿邦答勒的量是二十八肘。”在这里，“agāmake”(在无村落处)这个词中，“a”是什么意思呢？因为“a”这个前缀：

Paṭisedhe vuddhitabbhāve, aññatthe sadisepica;

Viruddhe garahe suññe, akāro viraha’ppake’ti.

“在否定、增长、自性、异义、相似、相反、责备、空无、分离和少量(等意义上使用)。”

Vuttesu dissati tathā hi ajanetvā tiādīsu paṭisedhe dissati. ‘‘Aparihānīyā dhammā’’ti ādīsu vuddhimhi. ‘‘Anavajjaṃ bhante’’ti ādīsu tabbhāve akkharā’ti ādīsu [Pg.50] aññatthe. ‘‘Amaru rājā’’tiādīsu sadise. ‘‘Amala’’nti ādīsu viruddhe. ‘‘Aseṭṭhoyaṃ brāhmaṇo abrahmacārī’’ti ādīsu garahe. ‘‘Agāmo’’ti ādīsu suññe. ‘‘Apatikāyaṃitthī’’ti ādīsu virahe. ‘‘Atha nāyaṃ kaññā’’ti ādīsu appake. Idha pana suññe virahe vā daṭṭhabbo. Suññatthena pana agāmake nimanusse kevalāraññeti attho. Virahattho vā agāmake gāmavirahite padeseti attho daṭṭhabbo. Teneva suññatthena virahatthena ‘‘agāmake’’timināpadena gāmanadījātassarasamudde muñcitvā yaṃ anavasesaṃ heṭṭhā pathavīsandhārakaudakampiudakasandhārako vātopi ajaṭākāsampi, tathā yāva uparibrahmalokaṃ upādāya sabbaṃ asurayakkhasurādiākāsaṭṭhakadevabrahmavimānānipi araññantveva saṅgahitā. Nadīsamuddantaresupi macchabandhānaṃ agamanapatho dīpako vā pabbato vā, sopi araññasīmātveva saṅkhyaṃ gacchati, tasmā ayaṃ sattabbhantarasīmā nimanusse kevalāraññe pathavīmaṇḍalepi devaloke vimānakapparukkhādīsupi labbhateva. Pathaviyaṃ pana yasmiṃ gāmakhette heṭṭhā pathaviyā yattha vā suvaṇṇamaṇiādīni khaṇitvā gahetuṃ sakkonti, taṃ padesaṃ gāmakhettameva. Tato parā yāva pathavīsandhārakaudakā ajaṭākāsepi labbhateva. Nanu chakāmāvacara devalokesupi devavimānakapparukkhagāmanigamādayopi attheva. Atha kasmā ‘‘araññā’’ti kathitāti amanussā vā sattā jātibhinnattā ca te agāmāyeva, teneva ‘‘nimanussamhi araññamhī’’ti vuttaṃ. Tiracchānavatthusmimpi ‘‘nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiko sabbova imasmiṃ atthe tiracchānagatoti veditabbo’’ti vuttaṃ, tasmā jātibhinnatāya amanussāvāso araññanti veditabbo. Abbhantarasīmāya vicāraṇā.

在所说的这些词中，可以看到“a-”的用法。例如，在“ajanetvā”(不知)等词中，表示否定义；在“aparihānīyā dhammā”(不退法)等词中，表示增长义；在“anavajjaṃ bhante”(无过失，尊者)等词中，表示其自性义；在“akkharā”等词中，表示其他义；在“Amaru rājā”(阿摩罗王)等词中，表示相似义；在“amala”(无垢)等词中，表示相反义；在“aseṭṭhoyaṃ brāhmaṇo abrahmacārī”(此婆罗门低劣，非梵行者)等词中，表示谴责义；在“agāmo”(无村)等词中，表示空无义；在“apatikāyaṃ itthī”(无夫之妇)等词中，表示分离义；在“atha nāyaṃ kaññā”(此非少女)等词中，表示少量义。在这里，则应理解为“空无”或“分离”的含义。依空无义，“agāmake”(在无村落处)意为在无人烟的纯粹阿兰若(arañña)中。或依分离义，“agāmake”应理解为意指在远离村庄的地方。因此，通过空无与分离的含义，“agāmake”一词，除去村庄、河流、天然湖泊、海洋，涵盖了其下所有剩余之处：下方支撑大地的水、支撑水的气、无云的天空，乃至上方直到梵天界，包括所有阿修罗、夜叉、天神等，以及天神和梵天在空中的住所，都被摄集为“阿兰若”。在河流和海洋之间，渔夫不至之处、岛屿或山脉，也被计为阿兰若的边界。因此，这七阿邦答勒(abbhantara)的边界，在无人烟的纯粹阿兰若中，无论是在人界的地轮上，还是在天界的天宫、劫波树(kapparukkha)等处，都能获得。但在大地上，村庄田界之内，凡是可从地下挖掘获取黄金、宝珠等的地方，该处即是村庄的田界。自此以外，下至支撑大地的水，上至无云的天空，都能获得。难道六欲天界中，就没有天宫、劫波树、村庄、城镇等吗？那为何还称为“阿兰若”呢？因为非人有情种类不同，他们是无村庄的，因此说“在无人烟的阿兰若中”。关于旁生，也说道：“无论是龙，或金翅鸟童子等其中之一，乃至天帝释，任何非人种类的有情，在此义中都应被理解为‘属于旁生’。”因此，应知由于种类不同，非人的住处即是阿兰若。对阿邦答勒边界的考察。

Idāni udakukkhepasīmāya saṃvaṇṇanākkamo sampatto. Tattha ‘‘sabbā bhikkhave nadī asīmā. Sabbo samuddo asīmo. Sabbo jātassaro asīmo. Nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekūposathā’’ti paññattā, ayaṃ udakukkhepasīmā nāma. Tattha ‘‘sabbā bhikkhave nadī asīmā’’ti ettha [Pg.51] asīmasadde akāro virahattho, asīmā baddhasīmā virahitāti attho. Ñattidutiyakammavācaṃ sāvetvāpi bandhasīmāvirahitāti vuttaṃ hoti. Paṭisedhattho vā, asammannitabbāti attho. Vuḍḍhiattho vā, ‘‘asekkhā dhammā’’ti yathā sikkhitasikkhā niṭṭhitasikkhāti vuttaṃ hoti. Evaṃ asīmāsīmakiccaniṭṭhappattāti attho. Ñattidutiyakamma vācaṃ sāvetvā sammatāpi asammatāyeva, attano sabhāveneva gāmasīmā viya baddhasīmāsadisāti vuttaṃ hoti. Etena nadījātassarasamuddānaṃ baddhasīmāya akhettabhāvo dassito hoti. Evaṃ ‘‘sabbā bhikkhave nadī asīmā’’tiādinā nadīsamuddajātassarānaṃ baddhasīmābhāvaṃ paṭikkhipitvā tattha lokavohārasiddhāsu etāsu nadīādīsu abaddhasīmāsu puna vaggakammaparihāratthaṃ vālikādīhi sīmaparicchindanaṃ kattukāmo bhagavā ‘‘nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā’’ti ādimāha. Tattha majjhimassa purisassati thāmamajjhimassa purisassa tenevāha samantapākādikāya vinayaṭṭhakathāyaṃ ‘‘thāmamajjhimena purisenā’’ti. Yadi vaḍḍhakīpurisamiccheyya, ‘‘vaḍḍhakīpurisenā’’ti vuttaṃ bhaveyya, na panevaṃ vuttaṃ, tena ñāyati ‘‘thāmamajjhimassa purisassā’’ti. Tividhā hi purisā uttamapuriso majjhimapuriso pakatipurisoti. Tattha uttamapuriso nāma sabbaññu bhagavā, so hi bhagavā sabbasattuttamo thāmayasasampattiissariyādīhi tathā hi tathāgatassa thāmo.

如今已至释义水抛界(udakukkhepasīmā)的次第。于此，（世尊）制定：“诸比丘，一切河流皆是无界(asīmā)；一切海洋皆是无界；一切天然湖泊皆是无界。诸比丘，在河流、海洋或天然湖泊中，由一中等男子向四周泼水，其所及之处，即是彼处同住(samānasaṃvāsa)与同一布萨(ekūposatha)的范围。”此即名为水抛界。于“诸比丘，一切河流皆是无界”一语中，`asīmā`一词的`a`为“缺乏”义，意为缺乏已结之界。即是说，纵使宣告白二羯磨语，亦被称为缺乏已结之界。或，`a`为禁止义，意为“不应被同意（结界）”。或，`a`为增盛义，如于“无学法(asekkhā dhammā)”一词中，被称为“已学完所学，已完成所学”。同理，`asīmā`意为已达到完成结界之事（的状态）。纵使宣告白二羯磨语而被同意，亦（等于）未被同意；被称为：由于其自性，犹如村界，等同于已结之界。由此显示河流、天然湖泊和海洋非已结之界的处所。如是，世尊以“诸比丘，一切河流皆是无界”等语，否定了河流、海洋、天然湖泊作为已结之界的可能性后，为于此等依世间惯例而成的无结界之河流等处避免不全僧团羯磨，而欲划定界限，故说“诸比丘，在河流、海洋或天然湖泊中，由一中等男子向四周泼水……”等语。其中，“中等男子”是指体力中等的男子。是故，在《善见律毗婆沙》(Samantapāsādikā)此律义注中说：“由体力中等的男子”。若意指木匠，则应说“由木匠”，然并未如是说，由此可知是指“体力中等的男子”。人有三类：上人、中人、普通人。其中，上人即是一切知者世尊，因为世尊于所有众生中最为上，具足力量、名声、成就、主权等。如来的力量即是如此。

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathaṃ chaddantime’’ti.

“迦罗婆迦(Kāḷāvaka)与恒伽耶(Gaṅgeyya)，班达拉(Paṇḍara)、昙婆(Tamba)、平伽罗(Piṅgala)，犍陀(Gandha)、曼伽罗(Maṅgala)与醯摩(Hema)，布萨(Uposatha)以及六牙象(Chaddanta)。”

Vuttānaṃ dasannaṃ hatthikulānaṃ balānusārena veditabbo. Tattha kāḷāvaka nti pakatihatthikulaṃ yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino balaṃ. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa balaṃ. Yaṃ dasannaṃ gaṅgeyyānaṃ balaṃ, taṃ ekassa paṇḍarassa balaṃ, yaṃ dasannaṃ paṇḍarānaṃ balaṃ, taṃ ekassa tambassa balaṃ. Yaṃ dasannaṃ tambānaṃ balaṃ, taṃ ekassa piṅgalassa balaṃ. Yaṃ dasannaṃ piṅgalānaṃ balaṃ, taṃ ekassa gandhahatthino balaṃ. Yaṃ dasannaṃ gandhahatthīnaṃ balaṃ, taṃ ekassa maṅgalassa balaṃ. Yaṃ dasannaṃ maṅgalānaṃ balaṃ, taṃ ekassa hemassa balaṃ. Yaṃ dasannaṃ hemavatānaṃ balaṃ, taṃ ekassa [Pg.52] uposathassa balaṃ. Yaṃ dasannaṃ uposathānaṃ balaṃ, taṃ ekassa chaddantassa balaṃ. Yaṃ dasannaṃ chaddantānaṃ balaṃ, taṃ ekassa tathāgatassa kāyabalaṃ. ‘‘Nārāyanasaṅkhātaṃ bala’’ntipi idameva vuccati. Tattha nārā vuccanti rasmiyo, tā bahū nānāvidhā tato uppajjantīti nārayanaṃ, vajiraṃ, tasmā vajirasaṅkhātaṃ balanti pi attho, tadetaṃ pakatihatthigaṇanāya hatthikoṭisahassaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti, idaṃ tathāgatassa kāyabalaṃ. Issariyādibalavidhānaṃ pana taṃtaṃ suttānusārena veditabbaṃ. Majjhimapuriso nāma vaḍḍhakipuriso so hi tathāgatassa balaṃ paṭicca sinerupabbatarājaṃ sāsapabījena minanto viya satenapisahassenapi satasahassenapi minetuṃ abhabbo, antamaso pādaṅguṭṭha so pādaṅguṭṭhakampi gaṇhetuṃ abhabbova. Tassa pakatipurisato mahantabhāvena majjhe bhavattā majjhimapuriso nāma jāto, tathā hi sugatavidatthi vaḍḍhakissa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍhahattho hoti, tathā vaḍḍhakividatthi pakatipurisassa dve vidatthiyo, pakatipurisahatthena paripuṇṇahattho hoti tathā hi sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍho hattho hotīti kuṭikārasikkhāpadaṭṭhakathāyaṃ vuttaṃ. Ayaṃ idha majjhimapurisoti nādhippetā. Kasmā kuṭikārasikkhāpadeyeva tihatthāti vaḍḍhakihatthena tihatthā. Pamāṇayutto mañcoti pakatividatthiyā navavidatthippamāṇo mañcoti vuccati yathā, evaṃ majjhimapurisenā’ti idha avatvā’thāmamajjhimena purisenā’ti aṭṭhakathāyaṃ vuttattā. Pakatipuriso nāma’yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino bala’nti vuttapuriso pakatipuriso nāma. Tattha kiñcāpi ekacce puññavantā rājā ajātasattu jīvako komārabhacco itthiyāpi visākhā migāramātāti evamādayo pañcannaṃ hatthīnaṃ balaṃ dhārenti, na pana te majjhimapurisā nāma honti, pakatipuriso yeva, puññavantabhāvena visesapurisattā. Idha pana pakatipurisoyeva thāma majjhimapurisoti adhippeto. Udakukkhepāti udakukkhepena paricchinnā, tenevāha mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ udakukkhepāti karaṇatthe nissakkavacananti āha. Udakukkhepenā’ti ayañhetthattho[Pg.53]. Nadīsamuddajātassaresu yaṃṭhānaṃ majjimassa purisassa samantā parisapariyantato udakukkhepena paricchinnaṃ, ayaṃ tattha nadīādīsu lokavohāra siddhāsu tāsueva abaddhasīmāsu aparāpi samānasaṃvāsā ekūposathāti kaṅkhāvitaraṇiyaṃ pana yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ thāmamajjhimassa purisassa samantato udakukkhepena paricchinnaṃ. Tattha yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā majjhimena purisena sabbathāmena khipitabbaṃ. Yattha evaṃ khittaṃ udakaṃ vā vālikā patati, ayaṃ udakukkhepo nāma. Ayaṃ tattha samāna saṃvāsā ekūposathāti, ayaṃ tesu nadīādīsu udakukkhepaparicchinnā sīmā samānasaṃvāsāceva ekūposathācā’ti atthayojanaṃ katvā ayaṃ etesaṃ nadīādīnaṃ antoyeva labbhati, na bahi, tasmā nadiyā vā jātassare vā yattakaṃ padesaṃ pakativassakāle catūsu māsesu udakaṃ ottharati, samudde yasmiṃ padese pakativīciyo osaritvā saṇṭhahanti, tatopaṭṭhāya kappiyabhūmi. Dubbuṭṭhikāle vā gimhe vā nadījātassaresu sukkhesupi sāeva kappiyabhūmi. Sace pana sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hoti. Yā panesā kappiyabhūmīti vuttā, tato bahi udakukkhepasīmā na gacchati, antoyeva gacchati, tasmā tesaṃ antoparisapariyantato paṭṭhāya samantāudakukkhepa paricchedo kātabbo’’ti vuttaṃ. Gaṇṭhipade pana yaṃ majjhimassa purisassa samantā udakukkhepāti pana etissā nadiyā catuvaggādīnaṃ saṅghānaṃ visuṃ catuvaggakaraṇīyādikammakaraṇakāle sīmāparicchedadassanatthaṃ vuttaṃ, ticīvarena vippavāsaparicchedadassanatthampi sattabbhantarasīmāya paricchedadassanaṃ viyāti ācariyā, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddha’nti likhitaṃ. Tattha udakukkhepaparicchedābhāvepī’ti idaṃ padaṃ samantato udakukkhepena paricchinna’nti mahāaṭṭhakathāvacanena vā samantā udakukkhepaparicchedo kātabbo’ti mātikāṭṭhakathāya kaṅkhā vitaraṇiyañca vuttavacanena vā, ‘‘tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipana’’nti vā, ‘‘etadatthameva hi vālikādīhi sīmaparicchindana’’nti vā vimativinodanīvacanehi vā na sameti. Ganthakārenāpi parūpavādavivajjanatthaṃ ‘‘ayaṃ amhākaṃ khantī’’ti avatvā’acariyā’ti [Pg.54] aññakattāre nidassitvā parato nigamane ‘‘idaṃ sabbaṃ suṭṭhu vicāretvā garukule payirupāsitvā gahetabbaṃ yuttaṃ gahetabbaṃ, itaraṃ chaḍḍetabba’’nti vuttaṃ tasmā aññesaṃ ācariyānaṃ matena likhitanti daṭṭhabbaṃ. Aññathā tissopi saṅgītiyo ārūḷhe aṭṭhakathāvacane ca kaṅkhāvitaraṇī-vimativinodanīvacanāni ca makkhetabbāni bhaveyyuṃ, ganthāpi aññamaññaviruddhā bhaveyyuṃ, bhagavatā paññattasikkhāpadampi sāvakānaṃ matena paṭisaṅkharitabbaṃ bhaveyya bhagavatā paññattasikkhāpadaṃ pana na makkhetabbaṃ, yathā paññatteyeva vattitabbaṃ vakkhati hi vatthuṃ jānitvāpi majjaṃ pivato bhikkhussa pācittiyaṃ, sāmaṇerassa pana jānitvā pivato sīlabhedo, na ajānitvāti vuttaṃ tattha kāraṇaṃ maggitabbaṃ, sikkhāpada paññattiyā buddhānameva visayattā na vā maggitabbaṃ, yathā paññatteyeva vattitabba’nti tasmā samantā udakukkhepāti paññattasikkhāpadānurūpaṃ samantato udakukkhepena paricchinnanti vā udakaṃ ukkhipitabbanti vā udakukkhepena pi paricchinnā sīmātivā samantā udakukkhepaparicchedo kātabboti vā vuttadhammasaṅgāhakattherānaṃ vacanameva pamāṇaṃ te hi buddhamataññuno, idañca vacanaṃ bhagavato na paccakkhavacanaṃ nāpisaṅgāhakattherānaṃ vacanaṃ athavā ‘‘yaṃ majjhimassa purisassa samantā udakukkhepā’’ti pana etissā nadiyā…pe… sattabbhantarasīmāya paricchedadassanaṃ viya sīmaparicchedadassanatthaṃ vutta’nti ācariyā yasmā vadanti, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddhanti imissā atthayojanāya na dhammasaṅgāhakattherāpi paviṭṭhā, ganthakāropi apaviṭṭho. Kasmāti ce tissopi saṅgītiyo ārūḷhesu vinayaṭṭhakathāsuceva tabbivaraṇabhūtāsu silokaṭīkāsu ca ‘‘udakukkhepena paricchinnaṃ, udakaṃ ukkhipitabbaṃ, udakukkhepaparicchedo kātabbo’’ti ādinā bahūhi ākārehi udakukkhepaparicchedameva likhanti, tasmā dhammasaṅgāhakattherāpi appaviṭṭhāti viññāyati ganthakāro pi parūpavādavivajjanatthaṃ ‘‘ācariyā’’ti aññakattāre nidasseti, tasmā gantthakāropi appaviṭṭhoti viññāyati, idañca vacanaṃ kesañci therānaṃ attanomati, attanomatica nāmesā sabbadubbalā, sinerupabbatarājaṃ sāsapabījena minento viya sabbaññubuddhena paññattassa udakukkhepāti sikkhāpadassa atthaṃ vadantānaṃ mahākassapayasamoggaliputtatissapabhutīnañca [Pg.55] tesaṃ sissānusissānaṃ mahāvihāravāsīnañca vacanaṃ ko nāma puggalo makkhetuṃ sakkhissati, upasampadādikammassa ca garukammattā sāsanassa mūlattā ca garukeyeva ṭhātabbaṃ. ‘‘Yaṃ majjhimassa purisassa samantā udakukkhepā’’ti bhagavatā paññattaṃ, kathaṃ majjhimassa purisassa udakukkhepārahaṭṭhānameva udakukkhepasīmā, udāhu udakukkhepeneva udakukkhepasīmāti codanaṃ pariharanto aṭṭhakathācariyo kathaṃ pana udakaṃ ukkhipitabbantyādimāha. Tattha kathanti kathetukamyatā pucchā, kathaṃ kena kāraṇena udakaṃ ukkhipitabbaṃ udakāsiñcanasaṅkhepena ukkhipitabbaṃ atha kho leḍḍukhipanadāruguḷakhipanākārena ukkhipitabbanti attho. Akkhadhuttāti sāmaññena vuttepi ‘‘sīho gāyati naṅguṭṭhaṃ, sīho cāleti vāladhi’’nti ettha viya dāruguḷaṃ khipanti saddantarasannidhānato atthavasena dāruguḷakīḷakā dhuttajanāti viññāyati akkhasaddo hi jūtepi nirūḷho. Dāruguḷanti bhamaṃ āropetvā āraggena katadāruvikati ayañhetthattho… yathā akkhadhuttā dāruguḷakā dhuttajanā dāruguḷaṃ hatthena gahetvā attano balaṃ dassentā viya sabbathāmena attānaṃ onamitvā khipanti, evameva thāmamajjhimena purisena udakaṃ vā vālikaṃ vā hatthena gahetvā attano balaṃ dassentāviya onamitvā sabbathāmena nisinnassa vā ṭhitassa vā parisapariyantato anupariyāyitvā khipitabbaṃ, evaṃ cittaṃ udakaṃ vā vālikaṃ vā yattha yasmiṃ ṭhāne patati, ayameko udakukkhepo nāmāti ‘‘ayameko udakukkhepo’’ti iminā padena dvinnaṃ saṅghānaṃ visuṃvisuṃ kammakaraṇādhikāre sīmantarikattā aññassāpi udakukkhepassa sambhavaṃ dasseti, teneva mātikāṭṭhakathāyaṃ ‘‘sace pana dve saṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo’’ti vuttaṃ, vimativinodaniyampi ‘‘tassa antoti tassa udakukkhepaparicchinnassa ṭhānassa anto na kevalañca tasseva anto, tato bahipi ekassa udakukkhepassa anto ṭhātuṃ na vaṭṭatīti vacanaṃ udakukkhepaparicchedassa dubbijānato kammakopasaṅkā hotī’’ti vuttaṃ, sāratthadīpaniyaṃ pana ‘‘tassa anto hatthapāsaṃ vijahitvā ṭhito kammaṃ kopetīti iminā paricchedato bahi yattha katthaci ṭhito kammaṃ na kopetīti dīpetī’’ti vatvā mātikāṭṭhakathāvacanampi paṭikkhipi, taṃ ekasaṅghaṃ sannipātaṃ [Pg.56] sandhāya vuttanti daṭṭhabbaṃ, yathā ca mahāsīmāya khaṇḍitvā baddhānaṃ khaṇḍasīmānaṃ aññamaññasaṅkaravivajjanatthaṃ sīmantarikā ṭhapitā, evameva attano sabhāvena gāmasīmā viya sayaṃ jātasīmāyaṃ nadīsamuddajātassarānaṃ atimahantabhāvena udakukkhepena udakukkhepasīmā bhagavatā anuññātā, tathāpi dvinnaṃ baddhasīmānamiva aññamaññasaṅkaravivajjanatthaṃ dvinnaṃ udakukkhepasīmānaṃ antare sīmantarikatthāya añño udakukkhepo ṭhapetabbo’ti vuttaṃ, sanimittā baddhasīmā, saudakukkhepā udakukkhepasīmā, sīmantarikā viya eko udakukkhepo daṭṭhabbo, teneva vimativinodaniyaṃ ‘‘idañcettha sīmantarikāvidhānaṃ dvinnaṃ baddhasīmānaṃ sīmantarikāanujānanasuttānulomato siddhanti daṭṭhabba’’nti vuttaṃ, ekasmiṃ saṅghasannipāte pana ekassa udakukkhepassa bahi tiṭṭhantopi kammaṃ na kopetīti daṭṭhabbaṃ vuttañhi vimativinodaniyaṃ bhagavatā nidānavasena ekagāmasīmanissitānaṃ ekasabhāgānañca dvinnaṃ baddhasīmānameva aññamaññaṃ sambhedajjhottharaṇaṃ sīmantarikaṃ vinā abyavadhāne ṭhānañca bhagavatā anumatamevāti ñatvā aṭṭhakathācariyā idhāpi sīmantarikāvidhānamakaṃsu visabhāgasīmānampi hi ekasīmanissitattaṃ ekasabhāvattañcāti dvīhaṅgehi samannāgate sati eva sīmantarikaṃ vinā ṭhānaṃ sambhedāya hoti, nāsatīti daṭṭhabba’nti. Evaṃ nadīsamuddajātassaresu samantāudakukkhepāti paññattasikkhāpadānurūpaṃ udakukkhepena paricchedaṃ dassetvā rassapabhave nadījātassarapadese udakukkhepena vināva attano sabhāvena gāmasīmāyamiva sabbathā kappiyabhāvaṃ dassetuṃ sace pana nātidīghā hoti, pabhavato paṭṭhāya tyādimāha. Tattha pabhavato paṭṭhāyāti yasmiṃ padese catumāsaparamā nadī sandati, tassa uparimabhāgato paṭṭhāyāti attho. Yāva mukhadvārā ti yāva nadītīramevettha mukhadvārāti adhippetā. Sabbatthā’ti sabbasmiṃ nadīpadese udakukkhepasīmākammaṃ natthī ti udakukkhepena pavattā sīmā udakukkhepasīmā. Karitabbanti kammaṃ, karakaraṇeti dhātu, rammapaccayo. Karaṇeti manodvāravīthiyā sattamakusalajavanacittasamuṭṭhāpitavāyodhātuyā vikārabhūto kāyapayogo, tena kāyapayogena khipitabbaṃ uddhaṭaṃ kammanti vuccati paramatthavasena pana kāyapayogasaṅkhātāya cittaṃ javāyodhātuyā vipphārena desantarappattisamuṭṭhāpikā [Pg.57] aṭṭhakalāpapuñjāyeva. Udakukkhepasīmāya kammaṃ udakukkhepasīmākammaṃ taṃ ettha rassapabhavanadiyā natthīti attho. Ayañhetthattho sace nadī nātidīghā hoti aḍḍhayojanaṃ vā gāvutaṃ vā aḍḍhagāvutaṃ vā, tassā pavattanaṭṭhānato paṭṭhāya yāva nadītīrā sabbattha nadīpadese ajjhottharitvā saṅgho nisīdati, tattha tasmiṃ nadīpadese samantato avasesanadiyā abhāvā vaggakammasaṅkābhāvena udakukkhepasīmā kammaṃ natthi, kevalā nadī sīmāyevāti sāratthadīpaniyampi mātikāṭṭhakathāyalīnatthappakāsaniyampi etadeva sanniṭṭhānaṃ vuttaṃ vimativinodaniyaṃ pana yattha khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha satthabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi eseva nayo vakkhati hi sace nadī nātidīghā hoti, pabhavato paṭṭhāya yāvamukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī’ti ādi ca ubhayatthāpi ca. Yassaṃ disāyaṃ sattabbhantarassa vā udakukkhepassa vā okāso nappahoti, tattha kathaṃ minanaṃ khipanaṃ vā bhaveyya, gāmakhettādīsu pavisanato akhette sīmā paviṭṭhā nāmātisīmā vipajjeyya, apekkhāya sīmuppattiyaṃ pana yato pahoti, tattha sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyanti. Yato pana nappahoti, tattha attano khettappamāṇeneva jāyanti, na bahīti vuttaṃ, ettha ca’sīmāpekkhāya sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyantī’ti vuttattā udakukkhepaṃ vināyeva apekkhāya sīmāya udakukkhepasīmā uppajjatī’ti atthaṃ vadanti, taṃ ayuttarūpaṃ viya dissati. Kasmāti ce pāḷinayavirodhato vimativinodaniyaṃ parato vuttavacanenāpi virodhato ca. Idañca vacanaṃ ācariyassa kesañci puggalānaṃ vādappakāsanatthaṃ vuttaṃ bhaveyya. Kasmā parato vuttavacanena aghaṭiyattā ca pāḷiyaṭṭhakathāṭīkāvacanehipi virujjhanato ca, taṃ parato vaṇṇayissāma. Yathā ca loke vatiṃ aparikkhipitvā ‘‘idaṃ vatiyā ṭhāna’’nti ca yathā ca naṅgalakoṭiyā akasitvā ‘‘idaṃ kasikaṭṭhāna’’nti ca yathā ca vatthuṃ karontā manussā kudhārīpharasuādinā rukkhe acchinditvā ‘‘idaṃ mama kudhāripatanaṭṭhāna’’nti ca yathā ca dāttena alāyitvā ‘‘idaṃ mama lāyitaṭṭhāna’’nti [Pg.58] ca na sakkā vattuṃ, evameva udakaṃ vā vālikaṃ vā hatthena akhipitvā ‘‘ayameko udakukkhepoti ca, udakapatanaṭṭhānanti ca na sakkā vattuṃ. Ettha ca dve bhikkhū evaṃ vivādaṃ karonti vimativinodaniyaṃ ‘‘yattha khuddake araññe mahantehi bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kattabbaṃ nadī ādīsupi eseva nayo. Vakkhati hi sace nadī nātidīghā hoti. Pabhavato paṭṭhāya yāva mukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī’tiādiṃ, iminā eva vacanena vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā sattabbhantarasīmā uppajjanti, nāsatīti daṭṭhabba’nti vuttattā udakukkhepaṃ vināva parisapariyantato paṭṭhāya sīmāpekkhāya saheva udakukkhepasīmā uppajjati tasmā udakukkhepena payojanaṃ natthevāti te evaṃ vattabbā ‘‘mā sappurisā evaṃ vadeyyātha ācariyavarañca mā abbhācikkhatha idañca vacanaṃ ācariyavarassa neyyavacanaṃ, paratopi ācariyavaro sanniṭṭhānaṃ vakkhati vinayaṭṭhakathāsuceva sāratthadīpaniyañca vuttavacanehipi tava vacanaṃ asaṃsandeva, vimativinodaniyameva parato vuttavacanenāpi na ghaṭiyati. Kathaṃ neyyavacanaṃ hotīti. ‘‘Sīmāpekkhāya sati eva…pe… nassatī’’ti ettha sīmāpekkhāya vinā maggagamananhānādi atthehi bhikkhūhi araññe vā nadīādīsupivā paviṭṭhakkhaṇeyeva nuppajjati, sīmāpekkhāya satieva araññe samantā sattabbhantarā’ti paññattasikkhāpadānurūpaṃ abbhantarasīmā uppajjati’ nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhe’pāti paññatta sikkhāpadānurūpaṃ udakukkhepena saha udakukkhepasīmā uppajjati, na udakukkhepena vināti ayaṃ neyyattho. Nāsatītiettha udakukkhepena vināti atthopi na labbhate. Evañca sati vimativinodaniyaṃ yeva puna tatthāti lokavohārasiddhāsu etāsu nadīādīsu tīsu abaddhasīmāsu punavaggakammaparihāratthaṃ sāsanavohārasiddhāya abaddhasīmāya paricchedaṃ dassentoti adhippāyo. Pāḷiyaṃ ‘‘yaṃ majjhimassa purisassā’’ti ādīsu udakaṃ ukkhipitvā khipiyati etthāti udakukkhepo, udakassa pathanokāso, tasmā udakukkhepā. Ayañhettha padasambandhavasena attho… ‘‘parisa pariyantato paṭṭhāya samantā yāva majjhimassa [Pg.59] purisassa udakukkhepo udakapatanaṭṭhānaṃ, tāva yaṃ taṃ paricchinnaṃ ṭṭhānaṃ, ayaṃ tattha nadīādīsu aparā samānasaṃvāsā udakukkhepasīmā’’ti vuttaatthapadehipi samānaṃ bhaveyya ācariyameva hi kecipana samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevāti vadanti, taṃ na gahetabbhantyādinā kecivādaṃ paṭikkhipitvā minanakhipane dosaṃ dassetvā ca yaṃ panettha abbhantaraminanappamāṇassa vālikādikhipanakammassa ca dassanaṃ, taṃ sayaṃjātasīmānaṃ ṭhitaṭṭhānaparicchedadassanatthaṃ kataṃ, gāmūpacāragharūpacārajānanatthaṃ leḍḍusuppādikhipanavijānanadassanaṃ viya, teneva mātikāṭṭhakathāyaṃ sīmaṃ vā bandhanti udakukkhepaṃ vā pariccheda’nti vuttaṃ, evaṃ katepi tassa paricchedassa pabhavato ñātuṃ asakkuṇeyyattena thūlato ñatvā antotiṭṭhantehi nirāsaṅkaṭṭhāne ṭhātabbaṃ aññaṃ bahikarontehi atidūre nirāsaṅkaṭṭhāne pesetabbanti vā, tasmā yathā vuttasīmāpekkhavaseneva tāsaṃ sattabbhantaraudakukkhepasīmānaṃ uppatti, tabbigamena vināso ca gahetabboti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ, añño vā pakāro ito yuttataro gavesitabbo’ti āha. Vīmaṃsitvā gahetabbaṃ. Añño vā pakāro ito yuttataro gavesitabbo’ti iminā ācariyassa vacanena imassa vacanassa attanomatibhāvañca ācariyassa apaṭisambhidāpattabhāvañca dasseti. Idañca vacanaṃ na bhagavato paccakkhavacanaṃ, nāpidhammasaṅgāhakattherānaṃ vacanaṃ, tissopi saṅgītiyo anārūḷhā, nāpi aṭṭhakathāya saṃvaṇṇanācariyassa vādappakāsanameva tasmā asallakkhitabbameva sāratthadīpaniyampi sace nadī nātidīghā hotīti imissā saṃvaṇṇanādhikāre udakukkhepasīmā kammaṃ natthīti yasmā sabbopi nadīpadeso bhikkhūhi ajjhotthaṭo, tasmā samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī’ti vuttaṃ tathā hi samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī’tiimassa anvayavasena vā atthāpattivasena vā samantato nadiyā bhāve sati udakukkhepena payojanaṃ attheva vaggakammaparihāratthanti attho labbhate mātikāṭṭhakathāya līnatthappakāsaniyampi ‘‘samantā udakukkhepaparicchedo kātabboti pahonakaṭṭhānaṃ sandhāya vuttaṃ yattha pana kunnadiyaṃ nappahoti. Tattha pahonakaṭṭhāne udakukkhepaparicchedo [Pg.60] kātabbo’tivuttaṃ. Udakukkhepaparicchedo kātabbo’ti iminā vacanena sīmāpekkhāya saha udakukkhepaṃ vinā attano sabhāveneva nuppajjatīti viññāyati, tathā hi udakukkhepaparicchedake kattāre asati kathaṃ udakukkhepaparicchedo kātabbo bhaveyya tasmā ‘‘vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī’ti idaṃ vacanaṃ sāratthadīpaniyañca mātikāṭṭhakathāyañca vuttavacanehi aññamaññaviruddhaṃ viya dissati vimativinodaniyaṃyeva ca ‘‘mahoghena pana unnataṭṭhānato ninnaṭṭhāne patantena khato khuddako vā mahanto vā lakkhaṇayutto jātassarova etthāpi khuddake udakukkhepakiccaṃ natthi samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā’’ti vuttaṃ tathā hi ayamācariyavaro pubbe ‘‘vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī’’ti vatvā parato kathamācariyavarena ‘‘etthāpi khuddake udakukkhepakiccaṃ natthi’’tyādivacanamuccate, tatthāyaṃ viggaho udakaṃ ukkhipitvā khipīyati etthāti udakukkhepo udakassa patanokāso kintuṃ, ṭhānaṃ karitabbaṃ kiccaṃ kara karaṇeti dhātu riccapaccayo yaṃ. ‘‘Ajjeva kiccaṃ ātappa’’nti yathā, udakukkhepassa kiccaṃ karaṇaṃ udakukkhepakiccaṃ. Samudde panā ti ettha pana saddo visesattho, pakkhantaratthotipi apare visesatthe pana nadījātassaresu mahantesu udakukkhepasīmāyameva kātabbaṃ, khuddake pana kevale nadījātassarepi kātabbaṃ samudde pana visesato udakukkhepasīmāyameva kātabbanti ayaṃ pana saddassa visesattho. Sabbathā ti sabbena sabbaṃ. Udakukkhepasīmāyamevā ti ettha evakāro sanniṭṭhānattho, udakukkhepasīmāyameva kammaṃ kātabbaṃ, na samuddasīmāya kadācīti attho yujjateva. Nadījātassaresu pana mahantesu udakukkhepasīmāya kātabbaṃ, khuddake nadījātassareyeva na kātabbanti ayaṃ attho sāmatthiyato labbhateva nadījātassaresu khuddakamahantabhāvena nadījātassaraudakukkhepāti dve dve sīmā labbhanti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti codanaṃ manasisandhāyāha ‘‘sodhetuṃ dukkarattā’’ti. Tattha sodhetuṃ dukkarattā ti samuddassa atimahantabhāvena samuddamotiṇṇe bhikkhū [Pg.61] hatthapāsanayanaṃ vā bahisamuddakaraṇaṃ vā kātuṃ atidukkaraṃ tasmā sabbathā sabbena sabbaṃ udakukkhepasīmāyameva kātabbanti ayamācariyavarassa adhippāyo. Yadi vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā uppajjeyya, evaṃ sati samuddamotiṇṇe bhikkhusamūheva hatthapāsato bahi kareyya, evañca sati sodhetuṃ dukkarattā’ti hetupadampi niratthakaṃ bhaveyya na panevaṃ sakkā vattuṃ, tena ñāyati ‘‘vaggakammaparihāratthaṃ udakukkhepapayojana’’nti. Apica tesaṃ ācariyānaṃ adhippāyena ‘‘mayaṃ udakukkhepasīmāya na karoma, kevalaṃ samuddeyeva karomā’’ti icchamāne sati kathaṃ karissanti. Tasmā tesaṃ matena sīmāpekkhāya saheva udakukkhepasīmāya sambhavato gatagataṭṭhāne udakukkhepasīmā bhaveyya evañca sati ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā’’ti vacanampi niratthakaṃ bhaveyya evañca pana vadeyya… sabbaso samuddasīmāya alabbhamānataṃ sandhāya ‘‘samudde panā’’tyādivacanaṃ ācariyavarena vuttanti tathāpi na vattabbaṃ kasmā evañca atthe icchamāne sati ‘‘samudde pana sabbattha udakukkhe pasīmāva labbhatī’’ti vattabbaṃ siyā nanevaṃ vuttaṃ. Athavā pakaraṇādivasena saddatthe vibhajjīyamānepi virujjhateva kathaṃ saṃyogavasena ‘‘savacchaṃ dhenumānehī’’ti vutte ‘‘gāvī’’ti viññāyati, na vaḷavā. ‘‘Avacchaṃ dhenu’’nti vutte gāvīti viññāyati, na vaḷavāti ettha viya kadācipi evasaddena nivattetabbassa samuddassa nadiyamiva nātidīghabhāve alabbhamāne sati ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba’’nti evakārena avattabbaṃ siyā, tathā hi saṃyogavippayogavasena ‘‘savacchaṃ dhenuṃ, avacchaṃ dhenu’’nti vutte gāvīti viññāyati, na vaḷavā. Vaḷavā ca nāma yonimaggassa atisambādhattā vijāyituṃ na sakkonti, gabbhassa pariṇatakāle kucchiṃ phāletvā ājaññapotakaṃ gaṇhanti evaṃ ekagabbheneva maranti tasmā ‘‘vaḷavaṃ savaccha’’ntivā avaccha’’nti vā vattuṃ nārahati evameva kadācipi nātidīghasamuddassapi anupalabbhamānattā taṃ nivattāpakena evasaddena ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba’’nti apadisituṃ nārahatiyeva tasmā udakukkhepena sīmā uppajjatīti niṭṭhametthāva gantabbaṃ tena vuttaṃ ‘‘evañca atthe icchamāne sati samudde pana [Pg.62] sabbathā udakukkhepasīmāva labbhatīti vattabbaṃ siyā na panevaṃ vutta’’nti tena ñāyati vaggakammaparihāratthaṃ vālikādīhi khipananti apica vimativinodaniyaṃyeva ‘‘gacchantiyā pana nāvāya kātuṃ na vaṭṭati. Kasmā udakukkhepamattameva hi sīmā, taṃ nāvā sīghameva atikkameti evaṃ sati aññissā sīmāya ñatti, aññissā anusāvanā hotī’’ti imassa saṃvaṇṇanādhikāre tanti sīmaṃ. Sīghameva atikkametīti iminā taṃ anatikkamitvā anto eva parivattamānāya kātuṃ vaṭṭatīti dasseti. Etadatthameva hi vālikādīhi sīmāparicchindanaṃ. Itarathā ‘‘bahiparivattā nukho no vā’’ti kammakopasaṅkā bhaveyya. Aññissā anusāvanāti kevalāya nadīsīmāya anusāvanā’ti ācariyavarena vuttaṃ. Yadisī māpekkhāya saha attano sabhāvena udakukkhepasīmā uppajjeyya, evaṃ sati nāvāya gatagataṭṭhāne samantato sabhā viya parikhipitvā udakukkhepasīmā uppajjeyya, uppajjamānepi ca aññissā anusāvanāti ca aparāya udakukkhepasīmāya anusāvanāti vattabbaṃ bhaveyya na panevaṃ vuttaṃ athāpi vadeyya ‘‘paṭhamotiṇṇaṭṭhāneyeva sīmāpekkhā hoti, gatagataṭṭhāne natthī’’ti, tampi vacanaṃ ayuttameva. Kasmā yāva kammaṃ na nipphannaṃ, tāva sīmāpekkhāya vinā asambhavato tena ñāyati ‘‘vaggakammaparihāratthaṃ udakukkhepaṃ vinā sīmāpekkhāya saheva attano sabhāvena udakukkhepasīmā nuppajjatī’’ti niṭṭhametthāva gantabbaṃ tasmā nāvāya kammaṃ karontehi thirataraṃ katvā nāvaṃ agamanīyaṃ katvāva kātabbaṃ. Sāratthadīpaniyampi ‘‘gacchantiyā pana nāvāya kātuṃnavaṭṭatīti ettha udakukkhepaṃ anatikkamitvā parivattamānāya kātuṃ vaṭṭatīti veditabba’’nti vuttaṃ. Evañca pana vadeyya ‘‘yāva parisā vaḍḍhati, tāva sīmāpi vaḍḍhati parisapariyantato udakukkhepoyeva pamāṇanti vinayaṭṭhakathāyaṃ vuttattā parisavasena vaḍḍhamānā udakakhipanaṃ vināyeva vaḍḍhati upacārasīmā viya tasmā udakukkhepena payojanaṃ natthevā’’ti. Taṃ nu, ayañhetthattho… udakukkhepasīmā nāmesā vaḍḍhamānā parisavaseneva vaḍḍhati baddhasīmāyaṃ pana vaḍḍhamānā samūhavasena vaḍḍhati. Kasmā parisavasena vaḍḍhamānā parisapariyantato udakukkhepo kātabboti. Apare evaṃ vadanti pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthi, kathinatthatasāṭakadānakammavācāviya [Pg.63] tathā hi kathinatthatasāṭakadānakāle vuttakammavācā ekāyevavaṭṭati, atthateyeva kathine puna varasāṭakaṃ labhitvā kammavācāya dānakiccaṃ natthi evameva etthāpi pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthīti te upacārasīmāyamiva maññitvā vadanti upacārasīmāyañhi purisāya nisinnaṭṭhānameva upacārasīmābhāvena vaḍḍhati idha pana parisapariyantato udakukkhepappamāṇena vaḍḍhatiyeva na udakukkhepaṃ vināva ijjhate ‘‘kathaṃ pana udakaṃ ukkhipitabbaṃ yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ, yattha evaṃ khittaṃ udakaṃ vā vālikaṃ vā patati, ayameko udakukkhepo’’ti aṭṭhakathāvacanaṃ bhindanti nāma. Kimivāti ce, ye pana ‘‘kammameva kammakaraṇaṃ karoti, natthi nirayapālā’’ti vadanti, te ‘‘atthi bhikkhave niraye nirayapālā’’ti devadūtasuttaṃ bhindanti viyāti. Evañcapana vadeyya ye udakukkhepena saha ijjhanti, tepi ‘‘sacepi hi bhikkhusahassaṃ tiṭṭhati, tassa ṭhitokāsassa bāhirantato paṭṭhāya bhikkhūnaṃ vaggakammaparihāratthaṃ sīmāpekkhāya uppannāya tāya saha sayameva sañjātā sattabbhantarasīmā samānasaṃvāsakāti adhippāyo. Yattha pana khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyameva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi esevanayo’’ti vimati vinodaniyaṃ vuttavacanaṃ bhindanti nāmāti. Taṃ na, tena no kā hāni evampi amhākaṃ vāde koci virodho na vijjateva. Kasmāti ce, ime dve saddaracanāpi asambandhāva bhinnalakkhaṇā bhinnavisayā cetā sīmā. Kathaṃ saddaracanā asambandhā. Yathā araññe tattha sattabbhantarasīmā na uppajjati, kevalāraññamevāti vuccati, eva meva ‘‘nadiyāpi sabbattha saṅgho nisīdati, udakukkhepasīmā nuppajjatī’’ti avatvā ‘‘udakukkhepasīmā kammaṃ natthī’’ti kriyāparāmasanavasena vuttaṃ. Karitabbaṃ kammaṃ. Kiṃ taṃ, khipanaṃ. Evampi saddaracanā asambandhāva. ‘‘Vaggakammaparihāratthaṃ…pe… udakukkhepasīmā sattabbhantarasīmā uppajjati, nāsatī’’ti ettha ‘‘nāsatī’’ti imassa udakukkhepena vināpīti atthopi yujjateva. Kasmāti ce ‘‘sīmāpekkhāya satievā’’ti iminā anulomanayavasena ‘‘sīmāpekkhāya asati [Pg.64] nuppajjatī’’ti attho yujjateva. Kecipana ‘‘samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevā’’ti vadanti taṃ na gahetabbaṃ. Yadi hi…pe… yathā cettha, evaṃ udakukkhepasīmāyapi nadīādīsupi tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipananti imināpi vacanena ācariyavarassa udakukkhepena saheva sīmāpekkhāya sati udakukkhepasīmā uppajjati, nāsatīti adhippāyo ñāyati. Kathaṃ bhinnalakkhaṇā, gāmasīmasattabbhantaraudakukkhepasīmā kiñcāpi abaddhasīmasāmaññena samānā, na pana samānalakkhaṇā tathā hi ‘‘asammatāya bhikkhave sīmāya aṭṭhapitāya yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā’’ti imasmiṃ sikkhāpade khuddako vā mahanto vā sabbopi gāmapadeso gāmasīmāti anuññātā, na sattabbhantarasīmāya viya samantā leḍḍupātukkhepena anuññātā abbhantarasīmāyapi agāmake ce araññe yaṃ nissāya viharati, tassa araññassa araññasīmāti nānuññātā tathā nadīsamuddajātassaresupi gāmasīmāyamiva sabbo nadīsamuddajātassarapadeso nadīsamuddajātassa rasīmāti evameva na anuññātā tathā abbhantarasīmāyamiva samantā sattabbhantarāti vā nānuññātā evamimā gāmasīmasattabbhantaraudakukkhepasīmā bhinnalakkhaṇā, tasmā bhagavatā paññattasikkhāpadānusāreneva gāmasīmāyapi khuddako vā mahanto vā sabbo gāmapadeso gāmasīmāva hoti, sattabbhantarasīmāyapi ‘‘samantā sattabbhantarā’’ti paññattasikkhāpadānusārena samantā sattabbhantarasīmā sīmāpekkhāya saha sayameva uppajjatī’’ti minanāminanavicāraṇā pana niratthakāva tathā udakukkhepasīmāyapi ‘‘majjhimassa purisassa samantā udakukkhepā’’ti paññattasikkhāpadānurūpaṃ udakukkhepena saheva uppajjatīti natthi khipanākhipana vicāraṇāya payojananti. Kathaṃ bhinnavisayā sattabbhantarasīmā araññavisayā, udakukkhepasīmā nadīsamuddajātassaravisayā, evampi etā gāmasīmasattabbhantaraudakukkhepasīmā bhinnavisayāva tasmā ‘‘nadīādīsu eseva nayo’’ti vuttepi sattabbhantarasīmā apekkhāya saheva attano sabhāveneva sattabbhantarasīmā uppajjati yathā. Evameva udakukkhepasīmāyapi [Pg.65] apekkhāya saha udakukkhepaṃ katvāva vaggakammaparihāratthaṃ udakukkhepasīmā uppajjati, na vināti sanniṭṭhānaṃ kātabbaṃ. Nanu ca mātikāṭṭhakathāyaṃ paricchedabbhantare hatthapāsaṃ vijahitvā ṭhitopi, paricchedā bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopeti, idaṃ sabbaaṭṭhakathāsu sinniṭṭhāna’nti vuttavacane navirujjhatīti ce. Taṃ na, mātikāṭṭhakathāyaṃ ‘‘sace pana dvesaṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo’’ti dvinnaṃ saṅghānaṃ visuṃ visuṃ kammakaraṇādhikāre vuttattā. Sāratthadīpaniyampi ‘‘tattha aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopetīti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ upalabbhati. Yadi cetaṃ dvinnaṃ saṅghānaṃ visuṃvisuṃ uposathādikammakaraṇādhikāre vuttattā udakukkhepato bahi aññaṃ udakukkhepaṃ anatikkamitvā uposathādikaraṇatthaṃ. Ṭhito saṅgho sīmāsambhedasambhavato kammaṃ kopetīti iminā adhippāyena vuttaṃ siyā. Evaṃ sati yujjeyya, teneva mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ aññaṃ tattakaṃyeva paricchedanti dutiyaṃ udakukkhepaṃ anatikkamantopi kopeti. Kasmā, attano udakukkhepasīmāya paresaṃ udakukkhepasīmāya ajjhotthatattā sīmāsambhedo hoti, tasmā kopetī’ti ‘‘idaṃ sabbaaṭṭhakathāsu sanniṭṭhāna’’nti ca iminā adhippāyena vuttanti gahetabbaṃ. Sabbāsupi aṭṭhakathāsu sīmāsambhedassa anicchitattā teneva attano ca aññesañca udakukkhepaparicchedassa antarā añño udakukkhepo sīmantarikatthāya ṭhapetabboti vuttaṃ. Aññe panettha aññathāpi papañcenti, taṃ na gahetabba’nti vatvā paṭikkhittaṃ. Tassa ‘‘antohatthapāsaṃ vijahitvā ṭhito kammaṃ kopetī’’ti iminā paricchedato bahi yatthakatthaci ṭhito kammaṃ na kopetīti dīpetīti sāratthadīpanīvacanenāpi ekasmiṃ saṅghasannipāte paricchedato bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ na kopetīti veditabbametaṃ sāratthadīpaniyaṃyeva imamatthaṃ daḷhikaraṇavasena udakukkhepappamāṇā sīmantarikā suviññeyyatarā hoti, sīmāsambhedasaṅkā ca na siyāti sāmicidassanatthaṃ añño udakukkhepo sīmantarikatthāya ṭhapetabbo’ti vuttaṃ. Yattakena pana sīmāsambhedo na [Pg.66] hoti, tattakaṃ ṭhapetuṃ vaṭṭatiyeva, tenāhu porāṇā ‘‘yattakena sīmasaṅkaro na hoti, tattakampi ṭhapetuṃ vaṭṭati. Khuddakaṃ pana na vaṭṭatī’’ti idampi udakukkhepasīmāya parisavasena vaḍḍhanato sīmasambhedasaṅkā siyā. Taṃ nivāraṇatthameva vuttanti.

应根据所述十种象族的力量来理解。其中，所谓的黑象(kāḷāvaka)，是普通的象族，十个男人的体力，是一头黑象的力量。十头黑象的力量，是一头恒河象(gaṅgeyya)的力量。十头恒河象的力量，是一头白象(paṇḍara)的力量。十头白象的力量，是一头赤象(tamba)的力量。十头赤象的力量，是一头淡黄象(piṅgala)的力量。十头淡黄象的力量，是一头香象(gandhahatthī)的力量。十头香象的力量，是一头吉祥象(maṅgala)的力量。十头吉祥象的力量，是一头金象(hema)的力量。十头金象的力量，是一头雪山象(hemavata)的力量。十头雪山象的力量，是一头布萨象(uposatha)的力量。十头布萨象的力量，是一头六牙象(chaddanta)的力量。十头六牙象的力量，是如来的体力。被称为“那罗延(Nārāyana)之力”，也是指这个。其中，“nārā”意为光芒，从彼处生起众多各异的光芒，故名“那罗延”，即金刚，因此也意为金刚之力。这以普通象来计算，是一百亿头象的力量；以人来计算，是千亿人的力量，此即如来的体力。至于权势等力量的规定，则应根据各部经典来理解。所谓中等体格的人，是指木匠体格的人，因为他若想凭借如来的力量，用芥菜籽来测量须弥山(Sineru)王，即使是用百、千、十万也无法测量，乃至连其足趾都无法握住。因其体格大于普通人，处于中间，故得名中等体格的人。诚然，一善逝张手(sugatavidatthi)是木匠的三张手(vidatthi)，用木匠肘来量是一肘半。同样，木匠的一张手是普通人的两张手，用普通人的肘来量是一整肘。同样，一善逝张手如今是中等体格之人的三张手，用木匠肘来量是一肘半，这是在《孤邸学处义注》(Kuṭikārasikkhāpadaṭṭhakathā)中所说。此处所指的并非这种中等体格的人。为何？因为在《孤邸学处》中才说“三肘”，是用木匠肘量的三肘。“尺寸合宜的床”是指用普通张手量为九张手的床，就像这样，此处并未说“用中等体格的人”，而是在义注(aṭṭhakathā)中说“以有力量的中等体格之人”。所谓的普通人，即“十个男人的体力，是一头黑象的力量”中所说的人，名为普通人。其中，即使某些有福德的国王，如阿闍世(Ajātasattu)、耆婆王子育，以及女人中的毘舍佉(Visākhā)鹿母等，他们拥有五头大象的力量，但他们不被称为中等体格的人，仍是普通人，只是因福德而成为特殊之人。然而，此处所指的“有力量的中等体格之人”，即是普通人。所谓“投水”，即以投水所划定者。因此，在《母论义注》(Mātikāṭṭhakathā)的《显义释》(Līnatthappakāsanī)中说：“投水”，此处的离格是用于工具义。“以投水”，此处的含义是：在江河、湖泊、天然池塘中，凡中等体格之人从会众边界围绕四周投水所划定的地方，这在江河等世俗通用的、未划定结界的区域中，也是同样的共住、同一布萨的界限。但在《解惑》(Kaṅkhāvitaraṇī)中则说：“中等体格之人围绕四周投水”，是指有力量的中等体格之人围绕四周投水所划定的地方。在那里，犹如赌徒投掷木骰，应由中等体格之人用手抓取水或沙，尽全力投掷。如是投出的水或沙落于何处，此即名为一“投水”。这在彼处是共住、同一布萨的界限。对“在那些江河等中，以此投水划定的界限，既是共住，也是同一布萨”作此义理结合后可知，此界限仅在江河等之内可得，而非其外。因此，在江河或天然池塘中，于正常雨季四个月内水所淹没的区域，在海洋中，于正常潮汐退去后静止之处，从彼处起即为如法地。在少雨之时或夏季，江河、天然池塘即便干涸，彼处仍为如法地。倘若在干涸的天然池塘中挖掘池塘或修筑堤岸，彼处则成为村落田地。而所谓如法地，投水界限不得超出其外，仅在其内。因此，应从其内部会众边界开始，围绕四周划定投水范围。在《疑难义释》(Gaṇṭhipada)中则说：“中等体格之人围绕四周投水”，此说是为了显示在那些江河中，当四人等僧团分别举行四人羯磨等法事时划定界限，亦为显示与三衣离宿的界限，如同显示七阿邦答勒(sattabbhantara)界限一样，这是诸阿阇梨所说。因此，即使没有投水划定，在河中行事亦为可行，此乃定论。于此，“即使没有投水划定”此句，与《大义注》(Mahāaṭṭhakathā)所言“围绕四周以投水划定”，或《母论义注》及《解惑》所言“应围绕四周划定投水范围”，或《除疑》(Vimativinodanī)所言“于彼处，中等体格之人亦不可知，如是尽全力投掷”，或“正是为此目的，才以沙等划定界限”等语，皆不相合。作者为免他人非议，未言“此乃我等之见”，而指为其他作者之说，并在文末总结道：“此一切皆须善加审察，于师长处亲近学习后方可接受；合理者取，不合理者舍。”故应知此乃依其他阿阇梨之观点而写。否则，三次结集所公认的义注之言，以及《解惑》、《除疑》之说，皆将受损；诸论典亦将自相矛盾；世尊所制定的学处(sikkhāpada)亦将依弟子之见而修改。然世尊所制定的学处不可污损，应如所制定而行。将来会说：比丘虽知情而饮酒，犯波逸提(pācittiya)罪；沙弥知情而饮，则为破戒，不知则不然。于此应探求其原因，然制定学处乃诸佛之领域，亦不必探求，应如所制定而行。是故，“围绕四周投水”，与所制定的学处相应，“围绕四周以投水划定”，或“水应被投掷”，或“亦以投水划定界限”，或“应围绕四周划定投水范围”，唯有结集法藏的诸长老之言为准，因彼等了知佛意。然此言非世尊亲口所说，亦非结集长老之言。或者，“中等体格之人围绕四周投水”，此乃诸阿阇梨为显示在该河中……乃至……如同显示七阿邦答勒界限一样，为显示界限划定而说。是故，“即使没有投水划定，在河中行事亦为可行，此乃定论。”对此义理结合，结集法藏的诸长老未曾介入，作者亦未介入。何以故？因为在三次结集所公认的《律藏义注》(Vinayaṭṭhakathā)及其解释性的《偈颂复注》(Silokaṭīkā)中，皆以“以投水划定”、“水应被投掷”、“应作投水划定”等多种方式，记载了投水划定之事，故可知结集法藏的诸长老未曾介入。作者为免他人非议，而指为其他作者，故可知作者亦未介入。此言乃某些长老之私见，而私见乃最无力者。犹如以芥菜籽测量须弥山王，对于遍知佛陀所制定的“投水”学处之义，大迦叶(Mahākassapa)、耶舍(Yasa)、目犍连子帝须(Moggaliputtatissa)等，及其弟子、再传弟子，以及大寺住者之言，何人能够污损？且受具足戒(upasampadā)等羯磨乃重大之事，为教法之根本，故应持审慎之态度。“中等体格之人围绕四周投水”乃世尊所制定。然则，是中等体格之人投水所及之处即为投水界限，抑或须以投水之行为方成投水界限？为免此诘难，义注师言：“然则，水应如何投掷？”云云。于此，“如何”乃征询之问，即以何种方式投掷水？是以洒水之方式投掷，抑或以投掷土块、木球之方式投掷？“赌徒”虽为泛指，然如“狮子以尾歌，狮子摇其尾”一例，因“投掷木球”之语邻近，依义可知是指玩木球的赌徒。“akkha”一词在赌博中亦有其义。“木球”，是指置于车床之上，以钻头制成的木器，此为其义。犹如玩木球的赌徒，手持木球，为显其力，尽全力弯身投掷；同样，应由有力量的中等体格之人，手持水或沙，为显其力，弯身尽全力，或坐或立，从会众边界环绕投掷。如是投出的水或沙落于何处，此即名为“一投水”。以“一投水”此语，显示了当两个僧团分别举行羯磨时，因界限相隔，亦有其他投水界限存在的可能。因此，《母论义注》中说：“倘若两个僧团分别举行布萨等羯磨，则应在两个投水界限之间，另置一投水界限，以为间隔。”《除疑》中亦说：“其内，即彼投水所划定之处的内部。不仅其内，其外一投水界限之内亦不可站立，此说是因为投水划定难以了知，恐致羯磨失效。”《心义灯》(Sāratthadīpanī)中则说：“其内，越过伸手所及(hatthapāsa)而站立，则会破坏羯磨。”以此显示，在划定范围之外，于任何地方站立，皆不破坏羯磨。其后反驳《母论义注》之说，应知彼乃针对单一僧团集会而言。犹如在大界中分割结成的诸小界，为免相互混淆而设置界间地带；同样，江河、海洋、天然池塘，其自然状态犹如村界，因其范围甚大，世尊遂允许以投水作为投水界限。即便如此，为免如两个已结之界般相互混淆，应在两个投水界限之间，另置一投水界限，以为界间地带。有相结界，是以投水为投水界限，应视一投水界限如界间地带。因此，《除疑》中说：“此处界间地带之规定，应知乃依循允许两个已结之界间设置界间地带的经文而成立。”在单一僧团集会时，应知站在一投水界限之外，亦不破坏羯磨。《除疑》中说：世尊根据因缘，对于依止同一村界、同类之二结界，若无界间地带而相连，则会互相混淆覆盖，义注师们知此，故亦于此设立界间地带。即使是异类之界，若具足依止同一界、同类此二条件，则无界间地带之存在方会混淆，否则不会，应如是知。如是，在江河、海洋、天然池塘中，“围绕四周投水”，依所制定的学处，显示了以投水划定。为显示在源短的江河、天然池塘区域，无需投水，其自然状态犹如村界，在一切情况下皆为如法，故说：“倘若（河流）不太长，从源头起……”云云。于此，“从源头起”，意指在河流流经四个月最长距离的上游部分开始。“直至河口”，此处意指直至河岸。“在所有地方”，即在所有河流区域，皆无投水界羯磨。由投水而成的界限，即投水界。“应作”即是羯磨。“作”是词根，“-raṇa”是后缀。“作”是指由意识之门心路过程的第七个不善速行心所生起的风界之变异所形成的身体行为。通过此身体行为所投掷、所举起者，即称为羯磨。然而，从胜义而言，即是名为身体行为之心与风界之扩散所生起的八种色聚。投水界的羯磨，即投水界羯磨，此在源短的河流中是没有的，此为其义。此义是：倘若河流不太长，或半由旬，或一伽浮他，或半伽浮他，从其发源处直至河岸，整个河流区域皆为僧众所遍布。于彼河流区域，因四周无其余河流，无分裂羯磨之虞，故无投水界羯磨，仅以河流为界。《心义灯》及《母论义注》的《显义释》中亦作此定论。但在《除疑》中则说：“在小林野中，因比丘众多而满，无分裂羯磨之虞，故无需七阿邦答勒界，于彼处七阿邦答勒界不生，仅有林野界，僧团可于彼处行羯磨。江河等亦同此理。”将来会说：“倘若河流不太长，从源头起，直至河口，僧众遍坐各处，则无投水界羯磨。”云云，两种情况皆然。“在哪个方向上，七阿邦答勒或投水的空间不足，于彼处如何测量或投掷？若进入村落田地等，界限进入非界之地，则名界限失效。然若因需求而生界，则从有空间处，七阿邦答勒投水界即自然圆满而生。从无空间处，则仅依自有区域之量而生，不延至其外。”如是说。于此，因说“因需求而生界，七阿邦答勒投水界即自然圆满而生”，有人便说，无需投水，仅因需求，投水界即生。此说似不合理。何以故？因其与圣典之理相违，亦与《除疑》后文所说相违。且此言或为显示某阿阇梨及某些人之说而说。何以与后文所说不合？且与圣典、义注、复注之言相违，此将于后文详述。犹如世间，未筑田埂而言“此为田埂之地”；未以犁尖耕耘而言“此为耕耘之地”；犹如造屋之人，未以斧、锛等伐木而言“此为我斧落之处”；未以镰刀收割而言“此为我收割之处”，皆不可说。同样，未以手投掷水或沙，亦不可说“此为一投水”、“此为水落之处”。于此，有二比丘如是诤论。《除疑》中说：“在小林野中，因比丘众多而满，无分裂羯磨之虞，故无需七阿邦答勒界，于彼处七阿邦答勒界不生，仅有林野界，僧团可于彼处行羯磨。江河等亦同此理。将来会说：‘倘若河流不太长，从源头起，直至河口，僧众遍坐各处，则无投水界羯磨。’云云。”以此言可知：“为免分裂羯磨，唯有在需求界限时，投水界、七阿邦答勒界方生，非不尔。”是故，无需投水，从会众边界起，随界限之需求，投水界即生，故投水无用。应对彼等言：“善男子，莫作是说，亦莫诽谤尊者阿阇梨。此言乃尊者阿阇梨之引导语，其后尊者阿阇梨亦将作定论。汝言与《律藏义注》及《心义灯》所说不符，亦与《除疑》后文所说不合。”何为引导语？“唯有在需求界限时……乃至……非不尔”，此处之引导义是：若无比丘因行路、沐浴等事而需求界限，则于其进入林野或江河等之刹那，界不生。唯有在需求界限时，于林野中，“围绕四周七阿邦答勒”，依所制定的学处，内部界限方生。于江河、海洋、天然池塘中，“中等体格之人围绕四周投水”，依所制定的学处，须与投水之行同时，投水界方生，非无投水而生。此乃引导义。“非不尔”一词，于此亦不可得“无投水”之义。如是，《除疑》中又说：“于彼处，即于此等江河等三种世俗通用的未结之界中，为再免分裂羯磨，显示教法通用之未结界的范围。”此为其意。圣典中“中等体格之人……”等文，“于彼处投水后抛掷”，故名“投水”，即水落下之处。此乃依文句关联而得之义。……“从会众边界起，围绕四周，直至中等体格之人投水之处，即水落下之处，其间所划定之地，此即于江河等中另一共住的投水界。”此应与所说之义相合。有阿阇梨说：“有人言，须围绕内部测量划定方能成界，非自然而成。此说不可取。”云云，驳斥某些观点，并示测量、投掷之过。……“于彼处，中等体格之人亦不可知，如是尽全力投掷。”以此言可知，阿阇梨之意乃是：须与投水之行同时，随界限之需求，投水界方生，非不尔。何以特征不同？村界、七阿邦答勒界、投水界，虽同为未结之界，然其特征不同。诚然，“诸比丘，于未经同意、未曾设立之界，若依村或镇而住，则该村之村界，或该镇之镇界，即为彼处之共住、同一布萨界。”于此学处中，无论大小，所有村落区域皆被允许为村界，而非如七阿邦答勒界般，以围绕一投石所及(leḍḍupāta)而许为内部界限。在无村落的林野中，亦未允许依所住之处，以彼林野为林野界。同样，在江河、海洋、天然池塘中，亦未如村界般，允许所有江河、海洋、天然池塘区域为江河、海洋、天然池塘界。亦未如内部界限般，允许“围绕四周七阿邦答勒”。如是，村界、七阿邦答勒界、投水界，特征各异。是故，应依世尊所制定的学处：村界中，无论大小，所有村落区域皆为村界。七阿邦答勒界中，依“围绕四周七阿邦答勒”之学处，随界限之需求，界限自然而生，测量与否之议论实无意义。同样，投水界中，依“中等体格之人围绕四周投水”之学处，须与投水之行同时而生，投掷与否之议论亦无必要。何以范围不同？七阿邦答勒界以林野为范围，投水界以江河、海洋、天然池塘为范围。如是，村界、七阿邦答勒界、投水界，范围亦各异。是故，虽言“江河等亦同此理”，然应作此定论：犹如七阿邦答勒界，随需求而自然生起；同样，投水界亦须随需求，行投水之后，为免分裂羯磨，投水界方生，非无投水而生。然则，此说岂非与《母论义注》所言“于划定范围内，越过伸手所及而站立者，及于划定范围外，未越过另一等量范围而站立者，皆破坏羯磨。此为诸义注之定论”相违？不然。因为《母论义注》中说：“倘若两个僧团分别举行布萨等羯磨，则应在两个投水界限之间，另置一投水界限，以为间隔。”此乃针对两个僧团分别行羯磨之权责而说。在《心义灯》中亦说：“于彼处，未越过另一等量范围而站立者亦破坏羯磨，此说于圣典、义注中皆不可得。若此说是针对两个僧团分别举行布萨等羯磨之权责，即僧团立于一投水界之外，未越过另一投水界而行布萨等事，因有界限混淆之可能而破坏羯磨，若作此解，则可通。因此，在《母论义注》的《显义释》中说：‘另一等量范围’，即未越过第二投水界者亦破坏。何以故？因于己之投水界内，覆盖他人之投水界，致使界限混淆，故破坏。‘此为诸义注之定论’，亦应作此解。因诸义注皆不欲界限混淆，故说应于自他投水划定范围之间，另置一投水界限，以为界间地带。有人于此另作繁说，彼说不可取。”如是驳斥。其“于内，越过伸手所及而站立，则破坏羯磨”一语，显示了在划定范围之外，于任何地方站立，皆不破坏羯磨。《心义灯》之文，亦为坚固此义而说：以投水之量为界间地带，则更易了知，亦无界限混淆之虞。为示妥善，应另置一投水界限，以为界间地带。凡不致界限混淆之距离，皆可设置。古德云：“凡不致界限混淆之距离，皆可设置，然不可过小。”此亦是为防投水界因会众增多而扩大，恐致界限混淆而说。

Pāḷiṃ aṭṭhakathañceva, ṭīkāvimatiādike;

Oloketvā punappunaṃ, maññantu kavipuṅgavāti;

Ayamettha udakukkhepasīmāya vicāraṇā.

巴利、义注、复注与疑难等，愿诸贤哲反复审视思量。此乃对投水所及之界(udakukkhepasīmā)的考察。

Janapadasīmā nāma ekassa rañño vijite pavatto mahāmaccānaṃ nivāsabhūto ekameko padeso janapadasīmā nāma.

所谓地方界(janapadasīmā)，是指一位国王统治下，大臣们居住的各个地方，就称为地方界。

Raṭṭhasīmā nāma kāsikosalādikā soḷasa mahājanapadā. ‘‘Soḷasamahānagara’’ntipi tesaṃ nāmaṃ. Tattha soḷasa mahājanapadāni nāma. Aṅgaraṭṭhaṃ, magadharaṭṭhaṃ, kosalaraṭṭhaṃ, vajjiraṭṭhaṃ, cetiyaraṭṭhaṃ, kururaṭṭhaṃ, pañcālaraṭṭhaṃ, majjharaṭṭhaṃ, surasenaraṭṭhaṃ, assakaraṭṭhaṃ, avantiraṭṭhaṃ, gandhālaraṭṭhaṃ, mallaraṭṭhaṃ, kambojaraṭṭhanti imāni soḷasamahājanapadāni nāma. Ime soḷasamahājanapadā majjhimapadeseyeva pavattā mahāraṭṭhā nāma tadaññepi sunāparantaraṭṭhādikā bahutarāva. Tathā paccantavisayepi rāmaññādikā anekappabhedā mahāraṭṭhā attheva tepi sabbe raṭṭhasīmā nāma. Lokiyasatthesu pana yasmiṃ padese khattiyabrāhmaṇavessasuddavasena catuvaṇṇāni vasanti, so padeso ‘‘mahāraṭṭho’’ti pavuccati. Vuttañhe taṃ porāṇehi.

所谓国家界(raṭṭhasīmā)，是指如迦尸(Kāsi)、憍萨罗(Kosala)等十六大国(mahājanapadā)。“十六大城”(Soḷasamahānagara)也是它们的名称。此十六大国为：鸯伽国(Aṅgaraṭṭha)、摩揭陀国(Magadharaṭṭha)、憍萨罗国、跋耆国(Vajjiraṭṭha)、支提国(Cetiyaraṭṭha)、俱卢国(Kururaṭṭha)、般遮罗国(Pañcālaraṭṭha)、中地国(Majjharaṭṭha)、苏罗西那国(Surasenaraṭṭha)、阿湿伽国(Assakaraṭṭha)、阿槃提国(Avantiraṭṭha)、犍陀罗国(Gandhālaraṭṭha)、摩罗国(Mallaraṭṭha)、甘菩遮国(Kambojaraṭṭha)。这些就称为十六大国。这十六大国位于中部地区，被称为大国(mahāraṭṭhā)；此外还有苏那巴兰达(Sunāparanta)等许多其他国家。同样，在边境地区，也有罗摩那(Rāmañña)等各种类型的大国，所有这些都称为国家界。然而，在世俗论典中，凡是刹帝利、婆罗门、吠舍、首陀罗四种姓居住的地方，就被称为“大国”。古人曾如是说：

‘‘Pavattā catuvaṇṇānaṃ, yasmiṃ padese na vijjate;

So milakkhudeso vutto, puññabhūmi tato para’’nti.

“四种姓不存之地，彼地称为蛮族之地；福地在其之外。”

Rajjasīmā nāma ekassa rañño āṇāpavattaṭṭhānaṃ rajjasīmā nāma.

所谓王国界(rajjasīmā)，是指一位国王权力所及之处，就称为王国界。

Dīpasīmā nāma samuddantare vā nadimajjhe vā pavattā dīpā dīpasīmā nāma. Yasmiṃ pana dīpe gāmā vasanti, so gāmasīmātveva saṅkhyaṃ gacchati, vakkhati hi sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hotīti.

所谓岛屿界(dīpasīmā)，是指在海洋中或河流中间的岛屿。然而，若岛上有村庄，则它就算作村庄界(gāmasīmā)。诚如所说：“在旱地或天然湖中，人们或挖掘池塘，或开辟田地，该处即成为村庄区域。”

Cakkavāḷasīmā nāma ‘‘āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni tīṇisahassāni cattārisatāni paññāsañcayojanāni.

所谓轮围界(cakkavāḷasīmā)，其长度与宽度为一百二十万三千四百五十由旬。

Parikkhepato

周长

‘‘Sabbaṃ [Pg.67] satasahassāni, chattiṃsaparimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satānicā’’ti.

“其周长为三百六十一万零三百五十由旬。”

Vuttaṃ ekaṃ cakkavāḷaṃ cakkavāḷasīmā nāma. Evaṃ pannarasappabhedā hoti sīmā. Tattha iddhimā puggalo yasmiṃ yasmiṃ vā sīme uposathādisaṅghakammaṃ karoti, tattha tattha gate bhikkhū hatthapāsanayanaṃ vā bahisīmakaraṇaṃ vā kātuṃ chandārahānaṃ, chandaṃ āharitvā kātuṃ sakkuṇeyyabhāvoyeva pamāṇaṃ. Evamasakkonte aniddhimapuggale sandhāya atimahantāraññe samantā sattabbhantarasīmā anuññātā. Tattha sīmāpekkhāya saha samantā sattabbhantarasīmā attano sabhāveneva jātā tathā nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhepasīmā anuññātā tatthapi vaggakammaparihāratthaṃ sīmāpekkhaṃ katvā udakukkhepena saha udakukkhepasīmā uppajjati tathā gāmanigamajanapadanagararaṭṭharajjasīmāsupi vaggakammaparihāratthaṃ baddhasīmā anuññātā. Tato paresu pana gāmasīmasattabbhantaraudakukkhepasīmā nuññātasuttānulomanayasāmatthiyato khuddakesu gāmanigamajanapadanagaresu tattha tattha gate bhikkhū sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyāva uposathādisaṅghakammaṃ kātabbameva tathā khuddake araññepi nadījātassarepi yathāsukhaṃ uposathādisaṅghakammaṃ kātabbamevāti.

所说的一个轮围世界，就称为轮围界。如此，界有十五种分别。其中，有神通的个人(puggala)在任何界中举行布萨(uposatha)等僧团事务时，对于前往该处的比丘们，其标准就是能够将具资格者的意愿带来，以进行伸手所及(hatthapāsa)或界外作法。对于无法如此做的无神通者，则允许在广大的森林中设立方圆七阿邦答勒(abbhantara)的界。在那里，考虑到界的需要，方圆七阿邦答勒的界便会依其自性而形成。同样，在河流、海洋、天然湖泊中，也允许以一个中等身材的人为中心，向四周投水所及的范围为界(udakukkhepasīmā)。在那里，也是为了避免羯磨不具足，在考虑到界之后，随着投水的动作，投水所及之界便会产生。同样，在村庄、集镇、地方、城市、国家、王国的界中，为了避免羯磨不具足，也允许设立结界(baddhasīmā)。至于其他的，如村庄界、七阿邦答勒界、投水所及之界，依据经中所允许的随顺法，在小的村庄、集镇、地方、城市中，应对前往该处的比丘们进行审查，并带来具资格者的意愿，只有在和合僧团的同意下，才能举行布萨等僧团事务。同样，在小森林、河流、天然湖泊中，也可以随意举行布萨等僧团事务。

Evaṃ paricchindanalakkhaṇena abhedepi baddhābaddhavasena duvidhā. Tappabhedena pannarasavidhā, sarūpavasena pana khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā. Nigamasīmā, nagarasīmā, abbhantarasīmā, araññasīmā, udakukkhepasīmā, nadīsīmā, jātassarasīmā, samuddasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmātiekūnavīsappabhede pi sīme vipattilakkhaṇaṃ pahāya sampattilakkhaṇappakāsakaṃ sīmavisodhanīnāma pakaraṇaṃ samattaṃ.

如此，以限定为特征，虽无差别，但依结界与未结界分为两种。依其差别有十五种，但依据形态则有：片段界、近处界、共住界、不离界、利养界、村落界、集镇界、城市界、阿邦答勒界、森林界、投水界、河流界、自然湖界、海洋界、地方界、国家界、王国界、岛屿界、轮围界等十九种。舍弃过患之相，显示成就之相，名为《界清净》(Sīmavisodhanī)的论著至此完结。

Iti

如是

‘‘Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

“名为《界清净》，汇集诸论著；我将撰写，愿贤善的卓越诗人们倾听。

Pāḷiṃ [Pg.68] aṭṭhakathañceva, mātikāpadabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunamasesato.

巴利与义注，以及母论与句义分析；深入研究所有这些，反复无余。

Attanomatiganthesu, ṭīkāgaṇṭhipadesu ca;

Vinicchayavimatīsu, mātikāṭṭhakathāsupi.

在自著论典中，在复注和《疑难义释》中；在抉择与疑难之处，以及在母论义注中。

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇe’’ti.

将所有一切无余地，汇合为一；此释义得以进行，令智者欢喜。”

Imesaṃ gāthāpadānaṃ attho sabbaso saṃvaṇṇito hoti.

这些偈颂的意义已全部解释完毕。

Sīmasampattikathā niṭṭhitā.

界成就论终。

Parisasampattināma ekavīsativajjanīyapuggale vajjetvā etarahi ñatticatutthakammena upasampannā bhikkhū paccantimesu janapadesu pañcavaggato paṭṭhāya, majjhimesu janapadesu dasavaggato paṭṭhāya sabbe hatthapāsaṃ avijahitvā nisinnā honti, ayaṃ parisasampatti nāma. Tattha ekavīsati vajjanīyā nāma ‘‘na bhikkhave saga ṭṭhāya parisāyā’’ti vacanato heṭṭhā ‘‘na bhikkhave bhikkhuniyā nisinnaparisāya pātimokkhaṃ uddisitabba’’nti ādinānayena vuttā bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerī, sikkhāpaccakkhātako, antimavatthuajjhāpannako, āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, māghātutako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanakoti te bahisīmakaraṇavasena nisinnāti attho. Yadi te hatthapāse vā sīmeyeva vā honti, te avajjetvā pañcavaggādiko pakatattagaṇo hatthapāsaṃ avijahitvā nisinno hoti, kārakasaṅgho sāvajjo, kammaṃpana na kuppati kasmā avaggārahattā. Aparepana evaṃ vadanti antimavatthuajjhāpannassa avandanīyesu avuttattā, tena saddhiṃ sayantassa sahaseyyāpattiyā abhāvato tassa ca paṭiggahaṇassa rūhanatoti tadeva yuttataranti viññāyati, kiñcāpi yāva so bhikkhubhāvaṃ paṭijānāti, tāva vanditabbo. Yadā pana ‘‘assamaṇomhī’’ti [Pg.69] paṭijānāti, tadā na vanditabboti ayamettha viseso veditabbo. Antimavatthuajjhāpannassa hi bhikkhubhāvaṃ paṭijānantasseva bhikkhubhāvo, na tatoparaṃ. Bhikkhubhāvaṃ appaṭijānanto hi anupasampannapakkhaṃ bhajatīti majjhimagaṇṭhipade sāratthadīpaniyañca vuttattā antimavatthu ajjhāpannapubbo bhikkhu attano kāraṇaṃ ajānitvāva tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karoti, kārakasaṅgho anavajjo, kammampi na kuppatīti, tesaṃ matimattameva. Kasmā sahaseyyāpatti abhāvopi tassa bhikkhusaññāya patiṭṭhitattā, paṭiggahaṇaruhaṇassa ca tasmiṃ puggale bhikkhūti saddahitattā tena puggalena sahaseyyāpattipi natthi, paṭiggahaṇañca ruhati, ekavīsativajjanīyapuggalepi tathāvidhassa avicārikattā tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karonto kārakasaṅgho asañcicca anupavajjo. Kammaṃ pana kuppatīti amhākaṃ khanti, ito yuttataro labbhamāno pariyesitabbova.

所谓“众成就”，是指除去二十一种应避之人后，如今以白四羯磨(ñatticatutthakamma)受具足戒的比丘们，在边地自五人起，在中地自十人起，皆于伸手所及(hatthapāsa)之内而坐，此名“众成就”。其中，二十一种应避者，乃依“诸比丘，不应为站立之众……”下至“诸比丘，不应为有比丘尼在座之众说波罗提木叉(pātimokkha)”等语而说，即：比丘尼、在学尼、沙弥、沙弥尼、舍戒者、犯究竟罪者、因不见罪而被举罪者、因不忏罪而被举罪者、因不舍恶见而被举罪者、黄门、贼住者、投奔外道者、旁生、弑母者、弑父者、弑阿罗汉者、污比丘尼者、破和合僧者、出佛身血者、二性人。其义为：彼等被视为坐于界外。若彼等处于伸手所及之内或就在界内，未将其排除，而五人等如法僧团于伸手所及之内而坐，则作羯磨之僧团有过，然羯磨不坏。何以故？因其不构成人数不足故。然有余师言：因犯究竟罪者未于不应礼敬者中宣说，与其共宿无共宿罪，且领受其物亦成立，故彼说更为合理，当知。须知，乃至彼承认比丘身份，则应礼敬；然当彼承认“我非沙门”时，则不应礼敬，此中差别当知。犯究竟罪者，唯于承认比丘身份时方为比丘，此后则不然。盖不承认比丘身份者，即归于未受具足戒一类，此乃《中疑难义释》(Majjhimagaṇṭhipada)与《心义灯》(Sāratthadīpanī)所说。是故，若曾犯究竟罪之比丘，僧团不知其事，五人僧团与彼共行布萨等僧伽羯磨，则作羯磨之僧团无过，羯磨亦不坏——此仅为彼等之见。何以故？因对他存有比丘想而无共宿罪，且因信彼个人为比丘而领受其物亦成立，于二十一种应避之人亦复如是，因未审查，五人僧团与彼共行布萨等僧伽羯磨时，作羯磨之僧团于无意中无过。然而羯磨会失效，这是我们的看法。于此，应当寻求更合理的说法。

Parisasampattikathā niṭṭhitā.

众成就论终。

Evaṃ vatthuñattianusāvanasīmaparisasampattivasena pañcahi aṅgehi sampannoti pañcaṅgoti vā samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpannoti vā dvīhi kāraṇehi laddhanāmo ñatti catutthaupasampannabhāvo atidullabhova.

如此，以白四羯磨受具足戒之状态实为至极难得。其所以然，有二因缘：一者，具足事、白、羯磨、界、众成就此五支，故称“五支”；二者，由和合僧团，以不动摇、够资格之羯磨，而达至更高状态。

Evaṃ buddhuppādo dullabho, tato pabbajjā ca upasampadā cā ti imesaṃ tiṇṇaṃ padānaṃ atto vuttoyeva hoti.

如此，佛陀出世难得，其后出家与具足戒亦然。此三句之义，已如是说。

Iti sāgarabuddhittheraviracite sīmavisodhane

萨伽罗菩提长老所著《净界论》中

Upasampadākaṇḍo paṭhamo paricchedo.

具足戒篇，第一章。

2. Kappavināsakaṇḍo

2. 劫毁品

Idāni buddhuppādadullabhakathā

论佛陀出世之稀有

‘‘Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappurisāti dullabhā’’ti.

“佛陀出世甚难遇，正法得闻亦难得；僧伽住世诚稀有，善人应世亦难得。”

Imissā [Pg.70] gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso apāyabhūmi nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti kāmasugatibhūmi sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena kāmāvacarabhūmi nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca paṭhamajjhānabhūmi idaṃ agginā pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca dutiyajjhānabhūmi idaṃ āpena pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca tatiyajjhānabhūmi idaṃ vātena pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca catutthajjhānabhūmiceti rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti suddhāvāsabhūmi pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti arūpabhūmi. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. Tiracchānaṃ pettivisayo asurakāyoti imesaṃ visuṃ bhūmi nāma natthi, manussabhūmiyaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho cātumahārājikabhūmi. Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ tāvatiṃsānaṃ [Pg.71] bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ yāmānaṃ bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanāni honti, tenetaṃ vuccati.

现在开始解释这首偈颂。其中，在这有情世间(sattaloka)或空间世间(okāsaloka)中，全知正自觉者(sabbaññusammāsambuddha)实为稀有。这世间有三种：行世间(saṅkhāraloka)、有情世间、空间世间。它们的成与坏应当如此了知：其中，以“会毁坏、会消亡”(lujjati palujjatīti)的意义，应被理解为“世间”(loka)，这是指有情世间。以“众生群体于此中立足”的意义，应被理解为空间世间。同样地，“有情于此中有空间”(sattā avakasanti ettha)，故称“空间”(okāsa)。依地(bhūmi)而论，它有四种：恶趣地、欲界善趣地、色界地、无色界地。其中，地狱、畜生胎、饿鬼界、阿修罗身，这四者名为恶趣地。人、四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天，这七种为欲界善趣地。此十一处，因欲爱(kāmataṇhā)于其中活动，故名为欲界地。梵众天、梵辅天、大梵天是初禅地，此地为火所劫。少光天、无量光天、光音天是第二禅地，此地为水所劫。少净天、无量净天、遍净天是第三禅地，此地为风所劫；它们的毁坏将于后文解说。广果天、无想有情天、净居天是第四禅地；色界地共有十六种。无烦天、无热天、善见天、善现天、色究竟天，这五种是净居地。空无边处地、识无边处地、无所有处地、非想非非想处地，这四种是无色地。总计有三十一种地。“众生群体于此中有空间”，以此意义而称“空间”。其中，八大热地狱名为恶趣地。畜生、饿鬼界、阿修罗身没有单独的地，它们就在人间的任何地方，如森林、荒野等处固定居住，那地方就是它们的地。从人间地向上四万二千由旬(yojana)，有与持双山同等大小的须弥山的第五层平台，是四大王天地。再向上四万二千由旬，须弥山顶是三十三天地。再向上四万二千由旬之处，是夜摩天地。以此类推，直到他化自在天地，每一重天都相隔四万二千由旬。因此，从人间地到他化自在天地，总计为二十五万二千由旬。所以有此一说。

‘‘Manussabhūmito yāva, bhūmi vasavattantarā;

Duve satasahassāni, pañcanahutameva ca.

“自人间地起，上至自在天，为二十五万由旬，

Dvesahassañca madhikaṃ, yojanānaṃ pamāṇato;

Gaṇanā nāma bhūmīsu, saṅkhyā evaṃ pakāsitā’’ti.

更增添二千。诸地之数目，如是已宣说。”

Tatupari brahmapārisajjādayo tayo brahmuno pañcapaññāsasatasahassa aṭṭhasahassayojane samatale ṭhāne tiṭṭhanti. Dutiyatatiyabhūmībrahmunopi tappamāṇesu samatalesu tiṭṭhanti. Catutthabhūmiyaṃ pana vehapphalaasaññasattā tappamāṇe samatale ṭhāne tiṭṭhanti. Tatuparisuddhāvāsabhūmiyo taṃtaṃ pamāṇe ṭhāne uparūpari tiṭṭhanti. Catassopi arūpabhūmiyo tappamāṇe ṭhāne uparūpari tiṭṭhanti. Ettāvatā ca manussabhūmito yāva bhavaggā yojanānaṃ sattakoṭi ca aṭṭhārasalakkhā ca pañcanahutāni ca chasahassāni ca honti tenetaṃ vuccati porāṇehi.

其上，梵众天等三梵天，在五百五十万八千由旬高的平坦之处安住。第二禅与第三禅的诸梵天也于相同量度的平坦之处安住。而在第四禅地，广果天与无想有情天也于相同量度的平坦之处安住。其上，诸净居地在各自量度的高处层层叠叠安住。四无色地也于相同量度之处层层叠叠安住。如此，从人间地到有顶(bhavagga)，总计为七千一百八十五万六千由旬。这是古人所说的。

‘‘Heṭṭhimā brahmalokamhā, patitā mahatī silā;

Ahorattena ekena, uggatā aṭṭhatālīsaṃ.

“从最低的梵天界，一块巨石坠落；一日一夜，行进了四万八千由旬。

Yojanānaṃ sahassāni, cātumāsehi bhūmi;

Evaṃ vuttappamāṇena, sāyaṃ heṭṭhimabhūmi.

（此石）四个月后到达地面；依此所述量度，于傍晚时分到达最低地面。

Ito satasahassāni, sattapaññāsa cāparaṃ;

Saṭṭhi ceva sahassāni, ubbedhena pakāsitā.

其高度据宣说为十万、五十七、以及六万[由旬]。

Yojanesupi vuttesu, hitvā kāmappamāṇakaṃ;

Sesāni vasavattīnaṃ, pārisajjāna mantaraṃ.

在所述的由旬中，除去欲界的范围后，剩余的距离是他化自在天(Vasavattī)与梵众天(Pārisajja)之间的间隔。

Tañca pañcahi paññāsa, satasahassāni cāparaṃ;

Aṭṭha ceva sahassāni, yojanāni pavuccare.

而那距离据宣说为五十五万八千由旬。

Ito parāsu sabbāsu, brahmabhūmīsu yojanā;

Tappamāṇāva daṭṭhabbā, nayaggāhena dhīmatā.

对于此后的所有梵天界，智者应通过掌握此方法，了知其各层之间的距离（以由旬计）也是相同的量度。

Bhūmito [Pg.72] ābhavaggamhā, sattakoṭi aṭṭhārasa;

Lakkhā pañca nahutāni, chasahassāni sabbadāti.

从地面到有顶天(bhavagga)，其距离总恒为七千一百八十五万六千由旬。

Esā ca vicāraṇā ṭīkā cariyamatena katā;

Idameva sandhāya, yāvatā candimasūriyā.

而此考察是根据诸师之见在疏钞(ṭīkā)中所作。正是针对此点而有如下引文：

Pariharanti disā bhanti, virocamānā yāvatā;

Tāva sahassadhā loke, ettha te vattatī vaso’’ti.

“日月运行，照耀诸方，其光明所及之处，即为一个千世界。于此，你的威力得以施展。”

Vuttaṃ. Etthantare sattā tiṭṭhanti, tesaṃ vitthāro apubbaṃ katvā kathetuṃ asakkuṇeyyattā na vakkhāma imasmiṃ sattaloke okāsaloke ca sabbaññusammāsambuddhova dullabho, tathā hi cattāro buddhā anubuddho, sāvakabuddho, paccekabuddho, sammāsambuddhoti. Tattha bahussutaṃ bhikkhuṃ pasaṃsantena ca na so tumhākaṃ sāvako nāma, buddhonāmesa cundāti bahussutassa bhikkhuno buddhabhāvaṃ anujānantena ca.

如是说。在此中有诸有情住立，因无法以前所未有的方式详述其范围，我们在此不述。在此有情世间与器世间中，唯有无所不知的正自觉者是稀有的。诚然，有四种佛：随觉佛(anubuddha)、声闻佛(sāvakabuddha)、独觉佛(paccekabuddha)与正自觉佛(sammāsambuddha)。其中，在赞扬一位多闻比丘时，（世尊）说：“纯陀(Cunda)，他不是你们的声闻弟子，此人名为佛陀。”以此认可了一位多闻比丘的佛陀身份。

Dhammakāyo yato satthā, dhammo satthukāyo mato;

Dhammāsikoso saṅgho ca, satthusaṅkhyampi gacchatīti.

导师即是法身，法被认为是导师之身；僧团是法的宝库，亦可算入导师之数。

Vutte puthujjanopi upacāravasena vācanāmaggassa bodhattā anubuddho nāma. Ariyasāvako pana parato yosavasena cattāri saccāni bujjhati bujjhanamattameva vāti vacanatthena bujjhanasabhāvattā sāvakabuddho nāma. Yo pana khaggavisāṇakappo sayambhūñāṇena anaññabodhako hutvā sāmaṃ bujjhanatthena paccekabujjhattā paccekabuddho nāma. Sambuddhotipi etasseva nāmaṃ. Yo pana saṅkhatāsaṅkhatappabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇappaṭivedhavasena sammā pakārena sayaṃ pacitupāramitāsayambhūtena sayambhūñāṇena sayameva anaññabodhito hutvā savāsanasammohaniddāya accantaṃ vigato dinakarakiraṇasamāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sabbadhamme bujjhi abujjhi aññāsīti sammāsambuddho, bhagavā, sova loke dullabho paccekasambuddhānampi hi ekasmiṃ kāle satasahassādivasena ekato pavattattā te dullabhāpi anacchariyajātattā paresaṃ maggaphalādhigamāya upanissayarahitattā ca sammāsambuddhova loke dullabho, ayaṃ lokasampattivicāraṇā.

凡夫(puthujjana)也因循言辞之道而有所了悟，故从权宜上被称为“随觉佛”(anubuddha)。而圣弟子(ariyasāvaka)则从他闻教而觉悟四谛，因其具有“觉悟”此词义所指的觉悟自性，故名“声闻佛”(sāvakabuddha)。至于如犀牛角般独行者，不从他闻，以自生智，由独自觉悟而被称为“独觉佛”(paccekabuddha)。“等觉者”(Sambuddha)也是他的一个名称。然而，有一位能以如实、正确的方式，通过透彻了知有为法与无为法等一切法的自相与共相，凭借自己圆满了的波罗蜜，以自生智，不从他闻而独自觉悟一切法，彻底远离了含藏习气的无明之眠，犹如莲花因阳光照耀而盛开，他因与顶首道智结合而获得装饰着无量功德的一切知智，从而觉悟、遍知、通达了一切法，故被称为“正自觉者”(sammāsambuddha)、“世尊”(bhagavā)。他才是世间稀有者。因为即使是独觉佛，在一个时期内也会有成百上千位同时出现，他们虽然稀有，但其出现并非奇特之事，而且他们不具备作为他人证得道果之强力助缘的条件，因此，唯有正自觉者才是世间真正的稀有者。这是对世间圆满的考察。

Kathaṃ [Pg.73] lokassa vipatti veditabbā tathā hesa loko vinassamāno tejenapi āpenapi vāyunāpi vinassati. Tassa vitthāro visuddhimaggādīsu vuccamānopi kesañci puggalānaṃ matena micchāgāhattā brahmūnaṃ āyunā minitepi asamānaṃ saṃvaṭṭasīmāpi viruddhā, tasmā tesaṃ vādaṃ apanetvā ganthato samānetvā vakkhāma. Tattha cattāri asaṅkhyeyyāni. Katamāni cattāri asaṅkhyeyyāni saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vaṭṭaṭṭhāyīti. Tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭo. Tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. Ayamettha uddeso. Tattha saṃvaṭṭo nāma parihāyamāno kappo. Tena saṃvaṭṭaṭṭhāyīpi gahito hoti, taṃ mūlakattā. Vaḍḍhayamāno vivaṭṭakappo nāma. Tena vivaṭṭaṭṭhāyīpi gahito taṃ mūlakattā. Tattha saṃvaṭṭoti vināso. Yadā kappo vinassamāno tejena saṃvaṭṭati, ābhassarato heṭṭhā paṭhamajjhānabhūmi agginā dayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā yāva dutiyajjhānabhūmi udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā yāva tatiyajjhānabhūmi vātena saṃvaṭṭati. Vitthārato pana jātikhetta āṇākhettavisayakhettavasena tiṇṇaṃ buddhakhettānaṃ āṇākhettaṃ vinassati. Tasmiṃ vinaṭṭhe jātikhettampi vinassateva. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Taṃ tathāgatassa paṭisandhiggahaṇaāyusaṅkhārossajjanādikālesupi kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ. Yattha ratanasuttaṃ khandhaparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakhettaṃ anantaṃ aparimāṇaṃ. Tattha jātikhettaāṇākhettāvasena dve khettāni ekato vinassanti. Saṇṭhahantampi ekato saṇṭhahati. Tassa vināsoca saṇṭhahantañca evaṃ veditabbaṃ yasmiṃ samaye kappo agginā nassati, tadā ādito kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷaṃ ekameghavassaṃ vasi, tuṭṭhā manussā bījāni vappenti, sassesu gokhāyitamattesu jātesu gadrabharavaṃ viravanto ekabindupi na patati. Yadā pacchinnameva hoti tadā vassūpajīvino sattā kālaṃ katvā parittābhesu brahmabhūmīsu [Pg.74] uppajjanti puññaphalūpajīvinopi devatā tattheva brahmaloke uppajjanti, evaṃ dīghassa addhuno accayena tattha tattha udakaṃ parikkhayaṃ gacchati, macchakacchapādi udakanissitā pāṇā kālaṃ katvā manussadevalokesu nibbattitvā jhānaṃ uppādetvā brahmaloke nibbattanti. Nerayikasattāpi sattamasūriyapātubhāvā vinassanti, tepi devaloke paṭiladdhajjhānavasena brahmaloke uppajjanti, tadā hi lokabyūhā nāma kāmāvacaradevā ukkhittasirā vikiṇṇakesā rudamukhā assūni hatthehi muñcamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā bho ito vassasata sahassaccayena kappavuṭṭhānaṃ bhavissati ayaṃ loko vinassissati mahāsamuddopisussissati ayañca mahāpathavī sinerupabbatarājā ḍayhissati vinassissati yāvabrahmalokā vināso bhavissati mettaṃ mārisā bhāvetha. Karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha sudhābhojanaṃ bhuñjitvā vāyo parikammaṃ katvā jhānaṃ paṭilabhanti, evaṃ nerayikasattāpi aparāpariyakammena devalokaṃ nibbattanti. Ye pana niyatamicchādiṭṭhikā tesaṃ kammassa aparikkhayā aññacakkavāḷesu attano kammānurūpaṃ vipākamanubhonti. Teneva ahosikamme micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvova nāma hotīti āha ‘‘diṭṭhi paramāni bhikkhave vajjānī’’ti. ‘‘Aparāpariyavedanīyakammarahitopi saṃsaranto satto nāma natthī’’ti vuttattā. ‘‘Aparāpariyakammavasena yato micchādiṭṭhisamādānato sappurisūpanissayavasena virājetvā bhavato vuṭṭhānaṃ nāma bhaveyyāti amhākaṃ khanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Vassupacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Pātubhūte ca tasmiṃ neva rattiparicchedo, na divā paricchedo paññāyati, eko sūriyo uṭṭheti, eko sūriyo atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti.

如何了知世界的坏灭？世界坏灭时，确实会被火、水或风所摧毁。虽然这在《清净道论》(Visuddhimagga)等论典中已有详细说明，但因为有些人的观点为邪见所执，与梵天的寿命不符，也与坏劫的界限相违。因此，我们应当摒弃他们的说法，依照论典统一解说。这里有四个无量劫。哪四个无量劫？即坏劫、住坏劫、成劫、住成劫。有三种坏劫：水坏劫、火坏劫、风坏劫。三种坏劫的界限是：光音天(Ābhassarā)、遍净天(Subhakiṇhā)、广果天(Vehapphalā)。这是此处的纲要。所谓坏劫，是指逐渐衰败的劫。它也包含了住坏劫，因为住坏劫以坏劫为根本。逐渐兴盛的劫称为成劫。它也包含了住成劫，因为住成劫以成劫为根本。坏劫就是坏灭。当劫被火坏灭时，从光音天以下的第一禅地都会被火焰焚烧殆尽。当劫被水坏灭时，从遍净天以下的第二禅地都会被洪水淹没消融。当劫被风坏灭时，从广果天以下的第三禅地都会被狂风吹散。更详细地说，就生界(jātikhetta)、威势界(āṇākhetta)、境界(visayakhetta)三种佛土而言，威势界坏灭。威势界坏灭时，生界也会随之坏灭。生界的范围有一万个轮围世界那么大，在如来受生、舍弃寿行等时刻都会震动。威势界的范围有百千俱胝轮围世界那么大，《宝经》、《蕴护卫经》、《幢顶护卫经》、《阿吒那智护卫经》、《孔雀护卫经》等护卫经的威力都能到达。境界界则是无边无际的。生界和威势界这两个区域同时坏灭，也同时形成。它们的坏灭和形成应当这样理解：当劫被火坏灭时，起初会有带来劫坏灭的大云升起，降雨遍及百千俱胝轮围世界。人们感到喜悦，播种谷物，等到庄稼长到可供牛啃食那么高时，（大云）发出驴叫般的声音，之后连一滴雨也不下了。到了最后阶段，靠雨水生存的众生寿命终结后，转生到少光天(Parittābha)的梵天界。依靠福报生存的天神也转生到那个梵天界。就这样经过漫长的时间后，各处的水源逐渐枯竭，鱼、龟等依靠水生存的动物寿命终结后，转生到人间或天界，修习禅定而转生到梵天界。地狱众生在第七个太阳出现时坏灭，他们也因为在天界获得禅定的缘故而转生到梵天界。那时，被称为世间庄严(Lokabyūhā)的欲界天神披头散发，仰着头，面带哭容，用双手擦拭眼泪，穿着红色的衣服，样子非常丑陋，在人间的道路上游走宣告：“各位贤友！从现在起经过十万年后，坏劫将起，这个世界将要坏灭，大海洋将会干涸，这片大地和须弥山王(Sineru-pabbatarājā)都将被焚烧坏灭，坏灭将上至梵天界。各位贤友，请修习慈、悲、喜、舍，侍奉母亲，侍奉父亲，在家族中尊敬长辈！”听到这些话后，大多数人和地居天神都感到悚惧，彼此心怀慈软，修习慈等善行，转生到天界。在天界享用甘露食，进行风遍的准备工作，从而获得禅定。这样，地狱众生也因为辗转相续的业而转生到天界。但是那些坚持定邪见的人，因为他们的业没有穷尽，会转生到其他的轮围世界承受与他们业相应的果报。因此，由于邪见，没有什么恶行是不会去做的，因为它确实是轮回中的木桩，所以说：“诸比丘(bhikkhave)，邪见是最大的过失。”因为经中说“没有一个轮回的众生是没有将在后世感受果报的业的”，我们认为，通过亲近善士而舍弃邪见，由此从业有中出离，是可能发生的。这样，一切众生都因为在天界获得禅定的缘故而转生到梵天界。雨停之后，经过漫长的时间，第二个太阳出现了。当它出现时，昼夜的分别就不再明了，一个太阳升起，一个太阳落下。世界持续不断地被太阳的热力所炙烤。

Pakatisūriye [Pg.75] sūriyadevaputto atthi kappavināsakasūriye pana natthi. Pakatisūriyobhāsena ākāse valāhakā dhūmasikhāpi caranti. Kappavināsakasūriyobhāsena vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ hoti nabhaṃ ṭhapetvā gaṅgā, yamunā, sarabhū, aciravatī, mahīti, imā pañca mahānadiyo ṭhapetvā avasesapañcasatakunnadīādīsu udakaṃ sussati tato dīghassa addhuno accayena tatiyo sūriyo pātubhavati tasmiṃ pātubhūte pañca mahānadiyopi sussanti. Tato dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavatī mahānadīnaṃ pabhavā sīhapatano, haṃsapatano, mandākinī, kaṇṇamuṇḍako, rathakāradaho, anotattadaho, chaddantadaho, kuṇāladahoti ime satta mahāsarā sussanti. Tato dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. Tato dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yasmiṃ pātubhāve sakalacakkavāḷaṃ ekadhūmaṃ hoti, pariyādinnasinehadhūmena yathā ca evaṃ koṭisatasahassacakkavāḷampi. Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi yojanasatikādibhedā sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sāpi aggijālā uṭṭhahitvā cātumahārājike gaṇhāti, tattha kanakavimānaratanavimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti etenūpāyena yāva paṭhamajjhānabhūmi gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca aṭṭhāsi. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva nanibbāyi. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaaggisikhā viya chārikampi anavasesetvā nibbāyi. Heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāro. Evaṃ kappavināsakamahāmeghato yāvajālaparicchedā saṃvaṭṭo nāma ekamasaṅkhyeyyaṃ nāma. Atha dīghassa addhuno accayena mahāmegho vuṭṭhahitvā paṭhamaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto [Pg.76] koṭisatasahassacakkavāḷesu sabbaḍaḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti. Parivaṭumaṃ paduminipatte udakabindusadisaṃ. Evaṃ aggijālanibbāyanato yāva koṭisatasahassacakkavāḷaparipūrato sampattimahāmegho, idaṃ saṃvaṭṭaṭṭhāyī nāma, dutiyamasaṅkhyeyyaṃ nāma. Kathaṃ tāva mahantaṃ udakarāsiṃ vāto ghanaṃ karotīti ce. Vivarasampadānato taṃ vā tena piṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇotiṇṇe udake pubbe brahmalokaṭṭhāne brahmapāri sajja-brahmapurohitamahābrahmāvasena paṭhamajjhānabhūmi paṭhamaṃ pātubhavati. Tato otiṇṇotiṇṇe udake catukāmāvacaradevalokaṭṭhāne anukkamena paranimmitavasavattī, nimmānaratī, tusitā, yāmāti cattāro kāmāvacaradevalokā pātubhavanti. Tato purimapathaviṭṭhānaṃ otiṇṇe pana udake balavavātā uppajjanti. Te taṃ pidahitadvāre dhamakaraṇe ṭhitaudakamiva nirussāsaṃ katvā nirujjhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti sā vaṇṇasampannāceva hoti gandharasasampannā ca, nirudakapāyāsassa upari paṭalaṃ viya tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. ‘‘Puññakkhayā vā’’ti iminā brahmūnaṃ āyuparicchedaṃ appatvāva kammakkhayena maraṇaṃ viññāyati. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakāraṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃ pabhā antaradhāyati, andhakāro hoti te andhakāraṃ disvā bhāyanti. Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ vā pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyo tvevassa nāmaṃ karonti. Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimhā, sopi no naṭṭho’’ti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhuvatassa aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati[Pg.77]. Te taṃ disvā bhiyyosomattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti. Tato pabhuti rattidivā paññāyanti. Anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ yathānāma kaṅgubhatte paccamāne ekappahāreneva bubbuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti evaṃ manussaloke saṇṭhite cātumahārājikā, tāvatiṃsāti dve kāmāvacaradevalokā pacchato pātubhavanti. Bhūmanissitā nāma hete dve devalokā. Evaṃ sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ vivaṭṭo nāma tatiyamasaṅkhyeyyaṃ nāma. Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ mānātimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati atha nesaṃ teneva nayena sopi antaradhāyati, patālatā pātubhavati, teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. Tato nesaṃ bhājanāni uppajjanti te sālī bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃyaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Tatrasudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanabhāvā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti.

普通太阳中有太阳天子(sūriyadevaputta)，而劫灭时的太阳则没有。在普通太阳的光芒下，天空中会有云彩和烟柱(dhūmasikhā)飘动。在劫灭太阳的光芒中，天空没有烟尘云雾，像明镜一般清澈。除了恒河(Gaṅgā)、亚穆纳(Yamunā)、萨拉布(Sarabhū)、阿致罗筏底(Aciravatī)、摩醯(Mahī)这五条大河，其余五百条小河的水都干涸了。经过漫长的时间后，第三个太阳出现，那时这五条大河的水也干涸了。又经过漫长的时间，第四个太阳出现。它的出现使得喜马拉雅山脉(Himavatī)中作为大河源头的七大湖泊——师子潭(Sīhapatana)、天鹅潭(Haṃsapatana)、曼达基尼(Mandākinī)、耳饰潭(Kaṇṇamuṇḍaka)、车匠潭(Rathakāradaha)、阿耨达池(Anotatta)、六牙潭(Chaddantadaha)和俱那罗潭(Kuṇāladaha)都干涸了。再经过漫长的时间，第五个太阳出现，它的出现使得大海逐渐干涸，甚至连一指节深的水都不存。又经过漫长的时间，第六个太阳出现，它的出现使得整个世界系统(cakkavāḷa)变成一片烟雾，充满油腻的浓烟，同样地，十万亿个世界系统也如此。再经过漫长的时间，第七个太阳出现，它的出现使得整个世界系统变成一张火网，连同十万亿个世界系统一起，把一百由旬(yojana)高的须弥山(Sineru)峰都烧毁，消失在空中。这火焰向上蔓延，吞噬了四大天王天(Cātumahārājika)，烧毁了那里的黄金天宫和宝玉天宫，然后吞噬了三十三天(Tāvatiṃsa)，就这样一直烧到初禅地(paṭhamajjhāna-bhūmi)。它烧毁了三个梵天界(brahmaloka)，最后碰到光音天(Ābhassara)就停止了。只要还有微尘般的有为法(saṅkhāragata)存在，这火焰就不会熄灭。当所有的有为法都消失之后，这火焰就像燃尽酥油的灯火一样，连灰烬都不留下地熄灭了。下方的虚空与上方的虚空合为一体，一片黑暗。这样，从劫灭时的大云开始，直到火焰熄灭，这叫做“坏劫”(saṃvaṭṭa)，经历一个阿僧祇劫(asaṅkhyeyya)。然后，经过漫长的时间，大云生起，起初降下细雨。逐渐地，雨水像睡莲的茎、杖、杵、棕榈树干那样粗大的水柱倾泻而下，充满了十万亿个世界系统中所有被烧毁的地方，然后消失了。风从下面和旁边吹来，把这些水凝固起来，使其变得圆滚，如同莲叶上的水滴。这样，从火焰熄灭到大云充满十万亿个世界系统，这叫做“坏住劫”(saṃvaṭṭaṭṭhāyī)，经历第二个阿僧祇劫。若问：风如何能使如此巨量的水凝固？答：由于空间的给予，水被风挤压、凝固、收缩，逐渐地向下沉降。在水逐渐下沉的过程中，以前是梵天界的地方，最初形成了初禅地，即梵众天(Brahmapārisajja)、梵辅天(Brahmapurohita)和大梵天(Mahābrahmā)。然后，在水逐渐下沉的过程中，在原来是欲界天(kāmāvacara-devaloka)的地方，依次出现了他化自在天(Paranimmitavasavattī)、化乐天(Nimmānaratī)、兜率天(Tusitā)和夜摩天(Yāmā)这四个欲界天。当水退到原来的大地位置时，强风生起。它们使水静止，如同放在闭口滤器中的水一般，然后风便止息。甜水逐渐消失，在上面形成了一层地味(rasapathavī)，这地味色彩鲜艳，气味芬芳，味道甘美，就像浓稠米粥上凝结的薄膜。这时，最初生于光音天的众生，因寿命或福报穷尽，从彼处死，生于此处。“因福报穷尽”意指，梵天众生未尽天年，便因业力耗尽而死亡。这些众生自身会发光(sayaṃpabhā)，能在空中飞行(antalikkhacarā)。他们按照《起世经》(Aggañña Sutta)中所说的方式，尝食地味，被贪欲征服，开始大口吞食。于是，他们自身的光芒消失了，黑暗降临，他们看到黑暗感到害怕。为了消除他们的恐惧并使他们勇敢，一个直径五十由旬的太阳出现了。他们看到太阳，非常高兴，心想：“我们得到光明了！”于是说：“它消除了我们的恐惧，使我们勇敢(sūra)，就叫它“太阳”(sūriya)吧！”他们就这样为它取名为太阳。当太阳在白天照亮世界，然后落下时，他们又害怕了，说：“我们得到的光明又消失了！”他们这样想：“善哉，愿我们能得到另一道光明！”好像知道他们的心思一样，一个直径四十九由旬的月亮出现了。他们看到月亮，更加高兴了，说：“它好像知道我们的意愿(chanda)才升起，因此就叫它“月亮”(canda)吧！”他们就这样为它取名为月亮。从此以后，就有了白天和黑夜，逐渐地有了月、半月、季节和年。在日月出现的那天，须弥山(Sineru)、铁围山(Cakkavāḷa)和雪山(Himavanta)也同时出现，它们都在二月(Phagguṇa)的满月日出现，不前不后。就像煮小米粥时，气泡一下子全都冒出来一样。有些地方隆起，有些地方凹陷，有些地方平坦。隆起的地方就变成了山，凹陷的地方就变成了海，平坦的地方就变成了岛屿。这样，在人类世界形成之后，四大天王天(Cātumahārājika)和三十三天(Tāvatiṃsa)这两个欲界天也相继出现，这两个天都依附于地。这样，从大云形成到日月出现，这叫做“成劫”(vivaṭṭa)，经历第三个阿僧祇劫。当这些众生食用地味时，因业力不同，有些众生肤色美丽，有些众生肤色丑陋，那些肤色美丽的就轻视肤色丑陋的。因为他们生起我慢与轻慢，地味也消失了，地饼(bhūmipappaṭaka)出现了。然后，因为同样的原因，地饼也消失了，藤蔓(patālatā)出现了。又因为同样的原因，藤蔓也消失了。自然生长的稻米(akaṭṭhapāka sāli)出现了，无糠无壳，纯净芳香，米粒饱满。然后，他们有了容器。他们把稻米放在容器里，置于石板上，火焰自己就会冒出来，把米饭煮熟。煮熟的米饭像素馨花(sumanajāti-puppha)一样，不需要用汤或菜来调味，想要什么味道，就会有什么味道。他们吃了这种粗糙的食物(oḷārika āhāra)后，从此就开始产生大小便(muttakarīsa)。然后，为了排泄，他们的孔窍(vaṇamukha)裂开了。男人的男性特征和女人的女性特征也随之出现。于是，女人过度地注视男人，男人也过度地注视女人。因为他们过度地相互注视，就产生了欲火(kāmapariḷāha)。然后，他们行淫欲法(methunadhamma)。因为行此不善法，他们受到智者的斥责与骚扰，为了掩盖这不善法，他们就建造了房屋。

Te [Pg.78] agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonaddhanti, lāyitaṭṭhānampi nappaṭivirūhati. Te sannipatitvā anuṭṭhunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ pubbe manomayā ahumhā’’ti. Aggaññasutte vuttanayena vittharetabbaṃ. Tato mariyādaṃ ṭhapenti. Athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsitvā tatiyavāre leḍḍudaṇḍehi paharanti. Te evaṃ adinnādānakalahamusāvādadaṇḍadānesu uppannesu sannipatitvā cintayanti, ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khiyitabbaṃ khiyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anupadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ te taṃ upasaṅkamitvā yācitvā sammaniṃsu. So tena mahājanena sammatotipi mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti, tīhi nāmehi paññāyittha. Yañhi loke acchariyaṃ ṭhānaṃ bodhisattova tattha ādi purisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. Evaṃ candimasūriyapātu bhāvato yāva puna kappavināsakamahāmegho, idaṃ vivaṭṭaṭṭhāyī nāma catutthamasaṅkhyeyyaṃ nāma. Tenetaṃ vuccati megho jālaparicchinno saṃvaṭṭoti jālā meghaparicchinno saṃvaṭṭaṭṭhāyīti vuccati. Meghā sūriyaparicchinno vivaṭṭoti vuccati. Sūriyā meghaparicchinno vivaṭṭaṭṭhāyīti vuccati. Cattāri imāni kappāni mahākappoti vuccati. Vivaṭṭaṭṭhāyikappeyeva uppajjanti buddhādayoti. Tathā hi imasmiṃyeva vivaṭṭaṭṭhāyiasaṅkhyayyakappe buddhapacceka buddhasāvakacakkavattino uppajjanti, na tīsu asaṅkhyeyyakappesu. Tañca kho asuññakappeyeva, na suññakappe. Tattha buddhapaccekabuddhasāvakacakkavattīhi puññavantapuggalehi asuññattā asuññakappo nāma. Tabbigamena suññakappo veditabbo. Tesupi asuññakappo pañcavidho hoti sārakappo[Pg.79], maṇḍakappo, varakappo, sāramaṇḍakappo, bhaddakappoti, tesu yasmiṃ kappe ekova buddho uppajjati, so sārakappo nāma. Yasmiṃ kappe dve buddhā uppajjanti, so maṇḍakappo nāma. Yasmiṃ kappe tayo uppajjanti, so varakappo nāma. Yasmiṃ kappe cattāro buddhā uppajjanti, so sāramaṇḍakappo nāma. Yasmiṃ kappe pañca buddhā uppajjanti, so bhaddakapponāma. Imāni pañcakappāniyeva saheva samodhānetvā jātattakīsotattakiyā nidāne.

他们住在房屋里，渐渐模仿某些懒惰众生的行为，开始积攒东西。从那以后，连谷壳和糠秕都缠绕着米粒，收割过的地方也不再生长。他们聚在一起抱怨说：“唉，恶法竟然在众生中出现了，我们以前都是意生的啊！”此节应如《起世经》(Aggaññasutta)中所说般广说。于是他们设立了界限。后来某个众生拿了别人没给的东西。他们斥责了他两次，第三次就用土块和棍棒打他。这样，在偷盗、争执、妄语、惩罚出现后，他们聚在一起思考：“我们何不推举一位众生，由他来适当地斥责该斥责者，指责该指责者，驱逐该驱逐者，而我们则分给他一份稻米呢？”他们做出决定后，在这个劫中，这位世尊当时身为菩萨，在那些众生中，相貌最端正、最好看、最有威势，且具足智慧，有能力行使抑制与策励，他们就去到他那里，请求并推举了他。因为他被大众所推选，所以是“大共选王”(Mahāsammata)；因为是田地的主人，所以是“刹帝利”(khattiya)；因为以正法、平等地使他人喜悦，所以是“王”(rāja)——他以这三个名字而闻名。世间凡有奇特之事，菩萨即是其创始之人。这样，以菩萨为开端，刹帝利阶层建立起来后，婆罗门等其他阶层也逐渐建立起来了。这样，从日月出现开始，直到再次发生毁灭劫的大雨，这第四个阿僧祇劫被称为“成住劫”(vivaṭṭaṭṭhāyī)。因此说：云为网所限，名为“坏劫”；网为云所限，名为“坏住劫”。云为日所限，名为“成劫”；日为云所限，名为“成住劫”。这四个劫合称为一个“大劫”。佛陀等只在成住劫中出现。确实，只有在这个成住阿僧祇劫中，才会出现佛、辟支佛、声闻、转轮王，而不是在其他三个阿僧祇劫中。而且是在“不空劫”(asuññakappa)中，而不是在“空劫”(suññakappa)中。其中，因有佛、辟支佛、声闻、转轮王这些有福德的个人而不空，故名“不空劫”。与此相反，则应知为“空劫”。这些不空劫又分为五种：“精华劫”(sārakappa)、“精粹劫”(maṇḍakappa)、“殊胜劫”(varakappa)、“精华精粹劫”(sāramaṇḍakappa)、“贤劫”(bhaddakappa)。其中，只有一个佛陀出现的劫，名为“精华劫”。有两个佛陀出现的劫，名为“精粹劫”。有三个佛陀出现的劫，名为“殊胜劫”。有四个佛陀出现的劫，名为“精华精粹劫”。有五个佛陀出现的劫，名为“贤劫”。这五种劫在《本生注》的〈因缘篇〉中被总合在一起。

‘‘Nando sunando pathavī, maṇḍo dharaṇī sāgaro;

Puṇḍarīko ime satta, asaṅkhyeyyā pakāsitā.

“难陀、善喜、大地、精粹、持地、大海、白莲——此七阿僧祇劫已被宣说。

Pañca buddhasahassāni, honti nande asaṅkhyeyye;

Nava buddhasahassāni, sunandamhi asaṅkhyeyye.

在难陀阿僧祇劫中，有五千佛出世；在善喜阿僧祇劫中，有九千佛出世。

Dasa buddhasahassāni, pathavimhi asaṅkhyeyye;

Ekādasa sahassāni, tamhi maṇḍe asaṅkhyeyye.

在大地阿僧祇劫中，有一万佛出世；在精粹阿僧祇劫中，有一万一千佛出世。

Vīsati buddhasahassāni, dharaṇimhi asaṅkhyeyye;

Tiṃsa buddhasahassāni, sāgaramhi asaṅkhyeyye.

在持地阿僧祇劫中，有二万佛出世；在大海阿僧祇劫中，有三万佛出世。

Cattālīsa sahassāni, puṇḍarīke asaṅkhyeyye;

Asaṅkhyeyyesu sattasu, ettakāti pavuccati.

在白莲阿僧祇劫中，有四万佛出世；在这七个阿僧祇劫中，其数如是说。

Ekaṃsatasahassāni, vīsati ca sahassañca;

Sesā pañcasahassāni, sabbabuddhehi maṇḍitā’’ti.

总计十二万五千佛，由一切佛所庄严。”

Vuttaṃ. Aparampi vuttaṃ.

已说。又说。

‘‘Bhaddo sabbaphullo, sabbaratano usabhakkhandho;

Mānitabhaddo ca padumo, usabhakkhantuttameva ca;

Sabbabhāso asaṅkhyeyyo, navamoti pavuccati.

“贤(Bhadda)、普花(Sabbaphulla)、一切宝(Sabbaratana)、牛王肩(Usabhakkhandha)；以及受敬贤(Mānitabhadda)、莲花(Paduma)、牛王(Usabha)与忍胜(Khantuttama)；一切光(Sabbabhāsa)阿僧祇劫，被称为第九。

Paṇṇāsa buddhasahassāni, sabbabhadde asaṅkhyeyye;

Saṭṭhi buddhasahassāni, sabbaphulle asaṅkhyeyye.

在贤阿僧祇劫中，有五万佛出世；在普花阿僧祇劫中，有六万佛出世。

Sattati buddhasahassāni, sabbaratane asaṅkhyeyye;

Asīti buddhasahassāni, usabhakkhandhe asaṅkhyeyye.

在一切宝阿僧祇劫中，有七万佛出世；在牛王肩阿僧祇劫中，有八万佛出世。

Navuti buddhasahassāni, mānitabhadde asaṅkhyeyye;

Vīsati buddhasahassāni, padumamhi asaṅkhyeyye.

在受敬贤阿僧祇劫中，有九万佛出世；在莲花阿僧祇劫中，有二万佛出世。

Dasa [Pg.80] buddhasahassāni usabhamhi asaṅkhyeyye;

Pañca buddhasahassāni, khantuttame asaṅkhyeyye.

在牛王阿僧祇劫中，有一万佛出世；在忍胜阿僧祇劫中，有五千佛出世。

Dve ca buddhasahassāni, sabbabhāse asaṅkhyeyye;

Aṅkhyeye navasmiṃ, ettakāti pavuccati.

在一切光阿僧祇劫中，有二千佛出世；于此九阿僧祇劫中，佛陀的数量如是说。

Tīṇi satasahassāni, sattāsītisahassañca;

Gaṇanānañca buddhānaṃ, sabbabuddhehi maṇḍitā’’ti.

佛陀总数为三十八万七千，由一切佛所庄严。”

Te sabbepi sammāsambuddhe yāva arimetteyyā samodhānetvā

将所有正等觉者，直到弥勒(Arimetteyya)佛，总计起来：

‘‘Sambuddhe aṭṭhavīsañca, dvādasañca sahassake;

Pañcasatasahassāni, namāmi sirasā mahaṃ;

Tesaṃ dhammañca saṅghañca, ādarena namāmahaṃ.

“我以头顶礼二十八佛、一万二千佛、五十万佛。我亦恭敬顶礼彼等之法与僧伽。

Namakkārānubhāvena, hitvā sabbe upaddave;

Anekaantarāyāpi, vinassantu asesato’’ti.

以礼敬之威德力，愿一切灾祸皆远离，众多障碍亦无余尽灭除。”

Namassanagāthā pavattā sā ūnasaṅkhyāvaseneva katāva bhavitabbaṃ, tathā hi amhākaṃ bhagavā porāṇabrahmadevabuddhaṃ ādiṃ katvā yāva porāṇasakyagotamā manasāva cintentassa sattaasaṅkhyeyyāni vītivattāni porāṇasakyagotamabuddhaṃ ādiṃ katvā yāva majjhimadīpaṅkarā vācāmattena nava asaṅkhyeyyāni vītivattāni. Majjhimadīpaṅkarato paṭṭhāya yāva padumuttarabuddhā kāyaṅgavācaṅgavasena cattāri asaṅkhyeyyāni vītivattāni. Padumuttarabuddhato yāva kakusandhā ekamasaṅkhyeyyaṃ vītivattaṃ. Evamimesu vīsatiasaṅkhyeyyesu brahmadevaporāṇasakyagotamabuddhānamantare satta asaṅkhyeyye sabbaṃ sampiṇḍetvā ekasatasahassañca vīsati sahassañca pañcasahassāni ca honti. Porāṇasakyagotamamajjhimadīpaṅkarānamantare nava asaṅkhyeyye sabbaṃ sampiṇḍetvā tīṇisatasahassāni sattāsītisahassāni ca honti. Majjhimadīpaṅkarato yāva metteyyā aṭṭhavīsāti sabbaṃ samodhānetvā aṭṭhavīsañca dvādasasahassañca pañcasatasahassāni ca honti tasmā ūnasaṅkhyāti veditabbā. Paripuṇṇasaṅkhyāvasena icchamānehi cintetabbāva. Esā ca saṅkhyāvicāraṇā nidāne vuttāva.

此礼敬偈颂所说的数目，应知为不足数。因为我们的世尊，从古梵天佛(Porāṇabrahmadeva)开始，直到古释迦乔达摩(Porāṇasakya Gotama)佛，以心念思惟，超越了七阿僧祇劫；从古释迦乔达摩佛开始，直到中燃灯(Majjhimadīpaṅkara)佛，以口宣说，超越了九阿僧祇劫；从中燃灯佛开始，直到莲华上(Padumuttara)佛，以身语二行，超越了四阿僧祇劫；从莲华上佛开始，直到拘留孙(Kakusandha)佛，超越了一阿僧祇劫。如是，在这二十阿僧祇劫中，古梵天佛与古释迦乔达摩佛之间有七阿僧祇劫，全部加起来共有十二万五千佛。古释迦乔达摩佛与中燃灯佛之间有九阿僧祇劫，全部加起来共有三十八万七千佛。从中燃灯佛开始，直到弥勒(Metteyya)佛，总共有二十八位佛，全部加起来共有五十一万二千零二十八佛。因此应知为不足数。若欲知圆满之数，则应思惟。此数量的考察，已在《因缘》(Nidāna)中说过了。

Evaṃ ‘‘cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyyavācakaṃ;

Kāyavācā catusaṅkhyeyyaṃ, buddhattaṃsamupāgamī’’ti.

如是，“心念七阿僧祇劫，口说九阿僧祇劫；身语四阿僧祇劫，方得佛果。”

Vuttesu [Pg.81] vīsatiasaṅkhyeyyesu pavattaasaṅkhyeyyakappavaseneva katā. Atthato pana sārakappamaṇḍakappavarakappasāramaṇḍakappabhaddakappavasena pañcavidhāti veditabbā. Imāni pañcanāmāni buddhuppādakappeyeva labbhanti, anuppannakappe pana suññakappotveva nāmaṃ labbhati tathā hi kappasaṇṭhahanakāle sabbapaṭhamaṃ mahābodhipallaṅkaṭṭhāneyeva paduminigabbhā uppajjati. Sā yasmiṃ kāle eko buddho uppajjissati, eko paduminigabbho aṭṭhaparikkhārehi saha uppajjati. Taṃ disvā suddhāvāsabrahmuno nemittapāṭhakā arahanto imasmiṃ kappe eko buddho uppajjissatīti sañjātapītisomanassā hutvā aṭṭhaparikkhāre gahetvā brahmaloke ṭhapenti ‘‘yadā buddho uppajjissati, tadā dassāmā’’ti. Evaṃ dve tayo cattāro pañca buddhā uppajjissanti, tadā dve tīṇi cattāri pañca paduminigabbhā aṭṭhaparikkhārehi saha uppajjanti. Tañca kho ekasmiṃ yeva nāḷekeka baddhā hutvā uppajjanti. Evaṃ kappasaṇṭhahanakālato paṭṭhāyeva imāni pañca nāmāni labbhantīti veditabbāni. Ettāvatā imasmiṃyeva vivaṭṭaṭṭhāyīasaṅkhyeyyakappe buddhādayo mahesakkhā puññavanto cakkavattirājāno uppajjanti, tathā āyukappantarakappānipi. Tattha āyukappo nāma tesaṃ tesaṃ sattānaṃ āyuparicchedo. Antarakappo nāma tattha sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭanena bahūsu vināsamupagatesu avasiṭṭhasattasantā nappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappappamāṇesu sattesu pana adhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnamaññatarasaṃvaṭṭanena sattānaṃ vināsappatti yāva ayameko antarakappo. Evaṃ paricchinnaantarakappavasena catusaṭṭhiantarakappo eko asaṅkhyeyyakappo vīsati antarakappappamāṇoti apare vadanti. Imāni cattāri asaṅkhyeyyakappāni eko mahākappo nāma. Evaṃ tejo saṃvaṭṭavasena tāva mahākappānaṃ antaraṃ aggināva vinassati. Yasmiṃ pana samaye kappo udakena nassati, tadā āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ ayaṃ pana viseso yathā tattha dutiyasūriyo, evamidhapi kappavināsako khārudakamahāmegho vuṭṭhāti so ādito sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷaṃ [Pg.82] pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti taṃ udakaṃ vātena samantato dhāritaṃ pathavito yāva parittābhā appamāṇābhā ābhassarāti tayopi dutiyajjhānabhūmi udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subha kiṇhe āhacca tiṭṭhati yāva aṇumattaṃ saṅkhāragataṃ atthi, tāva na vūpasamati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasamati antaradhānaṃ gacchati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisameva. Kevalaṃ panidha otiṇṇotiṇṇe udake ābhassarabrahmalokaṃ ādiṃ katvā lokapātubhāvo veditabbo. Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti etthāpi kappavināsakamahāmeghato yāva kappavināsakaudakaparicchedo saṃvaṭṭo nāma paṭhamamasaṅkhyeyyakappo nāmāti cattāriasaṅkhyeyyakappāni vuttasadisāni evaṃ satta mahākappāni sattakkhattuṃ agginā vilīyitvā aṭṭhame mahākappe udakenapi vināso ca saṇṭhahanañca veditabbaṃ, evaṃ sattasattamahākappo sattasattavāraṃ agginā vilīyitvā aṭṭhame aṭṭhame vāre āpena vilīyitvā anukkamena tesaṭṭhimahākappāni paripuṇṇāni tadā āpavāraṃ paṭibāhitvā catusaṭṭhime mahākappe vātena vinassati tadā ādito kappavināsakamahāvāto vuṭṭhahitvāti sabbaṃ pubbe vuttanayameva. Ayaṃ pana viseso yathā agginā vināsakappe dutiyasūriyo, evamidhāpi kappavināsanatthaṃ vāto samuṭṭhāti so paṭhamaṃ sukhumarajaṃ uṭṭhāpeti, tato thūlarajaṃ saṇharajaṃ sukhumavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇepi visamaṭṭhāne ṭhitamahārukkheca uṭṭhāpeti, te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Yathānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi bhijjitvā te vegakkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti cakkavāḷapabbatampi vāto ukkhipitvā ākāse khipati te aññamaññaṃ ghaṭṭayantā cuṇṇavicuṇṇā [Pg.83] hutvā vinassanti eteneva bhūmaṭṭhakavimānāni ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke nāsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva parittasubhā, appamāṇasubhā, subhaṇiṇhāti tayopi tatiyajjhānabhūmī vāto gaṇhāti tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca aṭṭhāsi. Evaṃ sabbaṃ saṅkhāragataṃ vināsetvā sayaṃ vinassati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhādīsu sattā nibbattanti, tatthakappavinā sakamahāmeghato yāva kappavināsakavātupacchedo, idaṃ saṃvaṭṭo nāma, paṭhamamasaṅkhyeyyaṃ nāmāti cattāri asaṅkhyeyyakappāni eko mahākappo nāmāti sabbaṃ tejosaṃvaṭṭe vuttanayameva.

此乃依已说之二十阿僧祇劫与现在阿僧祇劫而成立。就意义而言，应知劫有五种：精华劫(sārakappa)、圆满劫(maṇḍakappa)、殊胜劫(varakappa)、精华圆满劫(sāramaṇḍakappa)、贤劫(bhaddakappa)。这五个名称仅在有佛陀出现的劫中才能获得，而在没有佛陀出现的劫中，则只获得空劫之名。此乃因于劫形成时，首先于大菩提座之处出现莲花胎。当有一位佛陀将出现时，就有一个莲花胎与八资具一同出现。净居天(suddhāvāsa)的梵天中那些能解读预兆的阿罗汉们见到后，生起欢喜与愉悦之心，取走八资具，放置于梵天界，心想：“当佛陀出现时，我们就供养。”同样地，当有二、三、四、五位佛陀将出现时，就有二、三、四、五朵莲花胎与八资具一同出现，而且它们是连结在同一根茎上而生起的。应知这五个名称是从劫形成之时才能获得的。只有在这样的演化住立阿僧祇劫(vivaṭṭaṭṭhāyīasaṅkhyeyyakappa)中，佛陀等大有威力、具福德的转轮王才会出现，寿命劫与中劫也同样出现。其中，寿命劫是指那些众生的寿命期限。中劫是指，因刀兵、饥馑、疾疫三灾之一的坏灭，众多众生趋于毁灭后，幸存的众生因行持善业之故，寿命从十岁开始，次第增长至阿僧祇岁；之后又因采纳非法，寿命次第减损，生为十岁人时，又因疾疫等灾难之一而趋于毁灭，至此为一个中劫。依此所划分之中劫，六十四个中劫为一个阿僧祇劫，另有人说是二十个中劫。这四个阿僧祇劫名为一个大劫。像这样，大劫之间由火坏灭。当某个时候劫由水毁坏时，则从一开始就有坏劫大云生起，如前所述应广说。但此处的差别是：如同彼处有第二个太阳，此处则有坏劫的碱水大云生起。它起初降下微雨，然后次第降下大雨，充满百千俱胝的轮围世界。凡被碱水触及的土地、山脉等都融化。那水被风带向各方，从大地一直淹没到少光天、无量光天、光音天这三个第二禅天。水淹没了这三个梵天界后，触及遍净天而停止。只要还有微量的行法存在，水就不会平息。在淹没一切行法后，水便会突然平息、消失。下方虚空与上方虚空合而为一，一片大黑暗，一切都如前所述。唯此处应知，当水退去后，世界的出现是从光音梵天开始。众生从遍净天死后，投生到光音天等地。从坏劫大云生起，直到坏劫之水停止，这称为坏劫，即第一个阿僧祇劫。四个阿僧祇劫如前所述。像这样，应知七个大劫七次被火毁灭，然后在第八个大劫由水毁灭与形成。如此，在七个周期中，每七次火毁之后，第八次则由水毁，次第圆满六十三个大劫后，便越过水毁之轮，在第六十四个大劫时，世界由风毁灭。那时，从一开始就有坏劫大风生起，一切都如前所述。但此处的差别是：如同火毁之劫中有第二个太阳，此处则有为毁坏劫而生起的大风。它首先扬起细尘，然后是粗尘、细沙、碎石、砾石等，乃至扬起屋宇般大小的岩石，以及生长于崎岖之处的大树。它们从地面升入天空，不再落下，就在那里粉碎为尘，消失无踪。次第地，风从大地之下生起，将大地翻转，使其根部朝上，抛向空中。百由旬、二百、三百、四百、五百、六百、七百由旬大小的地块也被分裂，被风力抛掷，就在空中粉碎为尘，消失无踪。风也将轮围山举起抛向空中，它们相互撞击，粉碎为尘而毁灭。以此方式，风摧毁地居天宫与空居天宫，毁灭六欲天，毁灭百千俱胝的轮围世界。其中，轮围世界与轮围世界、雪山与雪山、须弥山与须弥山相互撞击，粉碎为尘而毁灭。风从大地一直卷到少净天、无量净天、遍净天这三个第三禅天。风摧毁了这三个梵天界后，触及广果天而停止。当一切行法被毁灭后，风自身也毁灭。下方虚空与上方虚空合而为一，一片大黑暗，一切都如前所述。只是此处，世界的出现是从遍净梵天开始。众生从广果天死后，投生到遍净天等地。从坏劫大风生起，直到坏劫之风停止，这称为坏劫，即第一个阿僧祇劫。四个阿僧祇劫为一个大劫，一切都如火坏劫中所述。

Vuttampi cetaṃ.

此亦曾说：

‘‘Satta satta gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.

“火毁七次，水毁于第八次；当六十四次圆满时，便有一次大风毁。

Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī’’ti.

火毁及于光音天(Ābhassarā)之下，水毁及于遍净天，风毁及于广果天；世界如是毁灭。”

Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyya kappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānatalato paṭṭhāya pana paripuṇṇamahākappavasena āyuparicchedo daṭṭhabbo, na asaṅkhyeyyakappavasena. Yadi dutiyajjhānatalato paṭṭhāya paripuṇṇamahākappavasena āyuparicchedo siyā, kathaṃ ābhassarādīsu brahmūnaṃ aṭṭhamahākappādivasena āyu paripuṇṇaṃ siyā, tathā hi paṭhamajjhānatalaṃ sattasu vāresu agginā vinassati. Aṭṭhame vāre yāva ābhassarā udakena vinassati puna sattavāresu agginā paṭhamajjhānatalaṃ, puna aṭṭhamevāre udakena dutiyajjhānatalaṃ vinassatīti evaṃ aṭṭhame vāre āpavāraṃ paṭibāhitvā yāva subhakiṇhā vātena vinassati evaṃ catusaṭṭhi paripuṇṇā hotīti saccaṃ[Pg.84], heṭṭhāvivaṭṭaṭṭhāyī asaṅkhyeyyakappavasena eko satta mahākappāni cāti aṭṭha kappāni ābhassarabrahmūnaṃ āyuppamāṇaṃ hoti. Catusaṭṭhikappesupi vivaṭṭaṭṭhāyīasaṅkhyeyyakappavasena eko te saṭṭhimahākappāni cāti catusaṭṭhikappāni subhakiṇhānaṃ brahmūnaṃ āyuppamāṇaṃ hoti tena vuttaṃ porāṇehi.

因此，由于所有三个初禅地在一个劫中也会被毁坏，它们不可能存在一整个劫，所以它们的寿命应被理解为以一个无数劫(asaṅkhyeyya kappa)来限定。然而，从第二禅地开始，寿命则应以完整的大劫来衡量，而非以无数劫来衡量。如果从第二禅地开始寿命就以完整的大劫来衡量，那么光音天等梵天的寿命又怎能完整地达到八大劫等呢？因为初禅地在七次中为火所毁，在第八次中，世界为水所毁，上及光音天。再七次，初禅地为火所毁，再于第八次，第二禅地为水所毁。如此……直到遍净天为风所毁，这样六十四次便圆满了，这是真实的。在下界的扩张期中，以一个无数劫加上七个大劫，共八个大劫，是光音天梵天的寿量。在六十四劫中，在扩张期中，以一个无数劫加上六十三个大劫，共六十四个大劫，是遍净天梵天的寿量。因此，古人说：

Satta satta’gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā’ti.

“火毁七次，水毁于第八次；当六十四次圆满时，便有一次大风毁。”

Keci pana.

然而，有些人则……

‘‘Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī’’ti.

“火毁及于光音天之下，水毁及于遍净天，风毁及于广果天；世界如是毁灭。”

Imissā gāthāya ‘‘ābhassarāti’’ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca abhividhivasena vuttabhāvañca samatalabhāvepi seṭṭhabhūmittā paṭṭhānavasena vuttabhāvañca amaññitvā suddhāvāsabhūmīsu viya uparūparivasena bhūmikkamoti maññitvā.

（有些人）不理解在此偈中，“光音天”、“从遍净天”与“从广果天”是在表示范围的意义上说的，也不理解即使它们处于同一层面，也是因其为最胜地而作为起点来说，反而误认为天界的次第是像净居天(Suddhāvāsa)那样逐层向上的。

‘‘Pañcabhūmi naṭṭhā aggi, aṭṭha bhūmi naṭṭhā dakā;

Navabhūmi naṭṭhā vātā, lokanaṭṭhā tadā siyuṃ.

“五地为火所毁，八地为水所毁；九地为风所毁，彼时世界毁灭。

Paṭhame aggi dvattiṃsa, dutiye ādi soḷasa;

Dutiyabhūme majjhe aṭṭhamaṃ, taṃ chappaññāsa vārakaṃ.

初火三十二次，次水十六次；第二地中风八次，此为五十六回。

Ābhassaramhi catutthaṃ, parittasubhamhi dve jalaṃ;

Appamāṇasubhaṃ ekavāraṃ, mataṃ udakasattama’’nti.

光音天第四次，少净天(Parittasubha)二次水灾，无量净天(Appamāṇasubha)一次，此被认为是第七次水灾。”

Vadanti tesaṃ vāde ābhassarato heṭṭhā pañcabhūmi agginaṭṭhā, subhakiṇhato heṭṭhā aṭṭhabhūmi udakanaṭṭhāti vadanti. Samataladīpanatthaṃ sandehacchedanatthaṃ evaṃ gahitāti ekabhavapariyosānaṃ sandhāya paṭisandhibhavañcāti ādi vuttanti. Imissāpi atthaṃ duggahitena gahetvā paṭisandhibhavaṅgavasena sadisabhāvameva sandhāya vuttanti parikappenti so ayuttarūpo viya dissati ativiya micchāgāho ca hoti aggaññasuttavisuddhimaggādīhi virujjhanato saṃvaṭṭasīmāpi viruddhā tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassatīti vuttavacanenāpi virujjhateva tasmā [Pg.85] ‘‘ābhassarā’’ti ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca etthābhividhivasena attho gahetabbo. Aññathā ‘‘upari pabbatā devo vassatī’’ti ettha viya ābhassarasubhakiṇhavehapphalānaṃ tena tena saṃvaṭṭena vināsopi na bhaveyya. Ayaṃ lokavipattiparicchedo. Evaṃ buddho ca dullabho loke ti imassa attho vuttoyeva.

他们说，在他们的论说中，光音天以下的五地为火所毁，遍净天以下的八地为水所毁。他们说，这是为了阐明同一层面并断除疑惑而如此理解的，并且是针对一有之终结与结生有等而说的。但有些人错误地理解此义，臆测说这只是就结生与有分(bhavaṅga)的相似性而说。这种说法显然不合理，而且是极端的邪见，因为它与《阿伽若经》(Aggañña Sutta)、《清净道论》(Visuddhimagga)等相违，也与坏劫的界限相违。因为在那些论典中所说的“（世界）以初禅地为基础为火所毁，以第二禅地为基础为水所毁，以第四禅地为基础为风所毁”之语，也与他们的说法相违。因此，此处“光音天”、“从遍净天”、“从广果天”的意义应理解为遍及的界限。否则，就像“天雨于山顶之上”(upari pabbatā devo vassati)这句话一样，光音天、遍净天和广果天就不会被它们各自的坏劫所毁灭了。此为世界毁灭之章。如此，“佛陀于世间亦难得”的意义便已被说明。

Iti sāgarabuddhittheraviracite sīmavisodhane

萨伽罗佛智长老所造《界清净》中，

Kappavināsakaṇḍo dutiyo paricchedo.

劫毁篇，第二章。

3. Nibbānakaṇḍo

3. 涅槃篇

Idāni ‘‘saddhammasavanampi cāti imassa saṃvaṇṇanākkamo sampatto tattha saddhammasavanampi ca loke dullabhameva tathā hi saddhammo nāma tividho hoti. Pariyattisaddhammo, paṭipattisaddhammo, paṭivedhasaddhammoti. Tattha pariyattisaddhammo nāma tepiṭakaṃ buddhavacanaṃ. Paṭipattisaddhammo nāma terasadhutaṅgāni asīti khandhakavattādayo abhisamācāravattādīni. Paṭivedhasaddhammo nāma catusaccappaṭivedho. Tesu pariyattisaddhammo dvinnaṃ saddhammānaṃ pubbaṅgamoyeva padaṭṭhānañca. Kasmā taṃmūlakattā tathā hi pariyattiyā asati paṭivedho nāma natthi. Pariyattiyā antarahitāya paṭipatti, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā ayañhi pariyatti paṭipattiyā paccayo hoti. Paṭipattiadhigamassāpi pariyattiyeva pamāṇaṃ. Tattha paṭivedho ca paṭipatti ca hotipi nahotipi. Ekasmiñhi kāle paṭivedhadharā bhikkhū bahū honti, ‘‘esa bhikkhu puthujjano’’ti aṅguliṃ paharitvā dassetabbo hoti. Imasmiṃ yeva dīpe ekavāraṃ puthujjanabhikkhunāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti kadāci appā. Iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanassa ṭhitiyā pana pariyattiyeva pamāṇaṃ paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti, yathā amhākaṃ bodhisatto āḷārassa santike pañca abhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatana samāpattiyā parikammaṃ pucchi. So ‘‘na jānāmī’’ti āha. Tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi. So ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ [Pg.86] sampādesi evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti yathā mahātaḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ. Tesu sati mahātaḷākesu padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbaṃ, ekantato pariyattiyeva pamāṇaṃ pariyattiyā antarahitāya paṭipattipaṭivedhānaṃ antaradhānato. Tattha pariyattināma tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷiyāva sā tiṭṭhati, tāva pariyatti paripuṇṇā hoti. Gacchante kāle kaliyugarājāno adhammikā honti tesu adhammikesu rājāmaccādayo adhammikā honti tathā raṭṭhajanapadavāsinopi adhammikā etesaṃ adhammikatāya na devo sammā vassati, tato sassāni na sampajjanti. Tesu sampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti. Bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato kāle gacchante pāḷimpi sakalaṃ dhāretuṃ na sakkonti paṭhamaṃ abhidhammapiṭakaṃ parihāyati. Parihāyamānaṃ matthakato paṭṭhāya pariyatti hāyati paṭhamañhi mahāpakaraṇaṃ parihāyati. Tasmiṃ parihāyamāne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati. Paṭhamañhi aṅguttaranikāyo parihāyati. Tasmimpi paṭhamaṃ ekādasanipāto…pe… tato ekanipātoti evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati, paṭhamaṃ mahāvaggo parihāyati. Tato paṭṭhāya saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati paṭhamañhi uparipaṇṇāsako parihāyati. Tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati, paṭhamañhi pāthiyavaggo [Pg.87] parihāyati tato mahāvaggo, tato khandhakavaggoti dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakaṃ lajjino dhārenti. Lābhakāmā pana suttante kathitepi sallakkhentā natthīti jātakameva dhārenti. Gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha nesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati. Tato paṭilomakkamena puṇṇakajākatakaṃ, mahānāradakassapajātakaṃ parihāyati. Vinayapiṭakameva dhārenti. Gacchante kāle tampi matthakato parihāyati paṭhamañhi parivāro parihāyati, tato khandhako bhikkhunīvibhaṅgo mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti, tadā pariyatti anantarahitāva hoti. Yāva pana manussesu catuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā ‘‘buddhehi kathitaṃ catuppadikaṃ gāthaṃ jānanto imaṃ sahassaṃ gaṇhatū’’ti nagare bheriṃ carāpetvā gaṇhakaṃ alabhitvā ekavāraṃ carāpite na suṇantāpi honti asuṇantāpi, yāva tatiyaṃ carāpetvā gaṇhakaṃ alabhitvā rājapurisā sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyattiantarahitā nāma hoti. Evaṃ pariyattiyā antarahitāya paṭipattipi paṭivedhopi antarahitova hoti. Saddhammasavanassa dullabhabhāvo dhammasoṇḍakavatthunā dīpetabbo amhākaṃ kira sammāsambuddho kassapasammāsambuddhassa dhammarājassa sāsanantaradhānato nacireneva kālena bārāṇasirañño putto dhammasoṇḍakarājakumāro hutvā pituaccayena rajje patiṭṭhāya kassapadasabalena desitaṃ dhammaṃ sotukāmo hutvā māsamattaṃ rajjaṃ katvā amhākaṃ sammāsambuddho imasmiṃ yeva bhaddakappe rajjaṃ kāretvā devanagarasadise bārāṇasinagare cakkavattirajjasadisaṃ rajjaṃ karonto evaṃ cintesi… ‘‘mayhaṃ evarūpaṃ rajjaṃ kiṃ vilāsaṃ rajjānubhāvaṃ saddhammaviyogena, divākaravirahito ākāso viya, sasaṅkavirahitaratti viya, dāṭhāvirahitagajo viya, velantavirahitamahāsamuddo viya cakkhuvirahita susajjitavadanaṃ viya, sugandhavirahitapārichattapupphaṃ viya, catuakkharaniyamitadhammadesanāviyogena mayhaṃ idaṃ rajjaṃ na sobhatī’’ti [Pg.88] cintetvā suvaṇṇacaṅkoṭakena sahassatthavikaṃ bhaṇḍakaṃ susajjitaṃ maṅgalahatthikumbhe ṭhapetvā bārāṇasīnagare mahāvīthiyaṃ bheriṃ carāpeti ‘‘ekapadikaṃ vā dvipadikaṃ vā tipadikaṃ vā catuppadikaṃ vā dhammapadaṃ jānantassa dammī’’ti evaṃ bheriṃ carāpetvā dhammajānanakaṃ alabhitvā punappunaṃ dvisahassaṃ tisahassaṃ yāva satasahassaṃ koṭi dve sahassakoṭi, satasahassakoṭi gāmanigamajanapadasenāpatiṭṭhānaṃ uparājaṭṭhānaṃ. Pariyosāne dhammadesakaṃ alabhitvā attano suvaṇṇapīṭhakaṃ setacchattaṃ cajitvāpi dhammadesakaṃ alabhitvā rajjasiriṃ pahāya attānaṃ cajitvā ‘‘dhammadesakassa dāso hutvāpi dhammaṃ sossāmī’’ti vatvā evampi dhamma desakaṃ alabhitvā vippaṭisārī hutvā ‘‘kiṃ me saddhammaviyogena rajjenāti amaccānaṃ rajjaṃ niyyātetvā saddhammagavesako hutvā dhammasoṇḍakamahārājā mahāvanaṃ pāvisi dhammasoṇḍakamahārājassa saddhammasavanaṃ sandhāya paviṭṭhakkhake sakkadevamahārājassa vejayantapāsādo saheva kiṇṇikāya kampo ahosi, paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosi. Sakkodevarājā kenakāraṇena paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosī’’ti cintetvā attano sahassanettena devamanussesu vitthāretvā olokento dhammagavesako hutvā vanaṃ paviṭṭhaṃ dhammasoṇḍakamahārājānaṃ disvā cintesi… ‘‘ajja me attānampi jahāya rakkhasavesaṃ māpetvā etaṃ aniccaparidīpanaṃ jātijarābyādhimaraṇaṃ sakalasarīre dosaṃ dassetvā dhammaṃ desetvā etaṃ sakarajjeyeva patiṭṭhāpetabba’’nti cintetvā sakko devarājā yakkhasarūpaṃ māpetvā bodhisattassa abhimukho avidūre attānaṃ dassesi. Taṃ disvā dhammasoṇḍakamahārājā evaṃ cintesi… ‘‘evaṃrūpo nāma rakkhaso dhammaṃ jāneyyā’’ti, cintetvā avidūre ṭhāne ṭhatvā pucchāmīti rakkhasena saddhiṃ sallapanto āha ‘‘sāmipuññadevarāja imasmiṃ pana vanaghane vasanakadevarājā kiṃ nukho dhammaṃ jānāsī’’ti, devatā ‘‘mahārāja dhammaṃ jānāmī’’ti āha. ‘‘Yadi dhammaṃ jānāsi, mayhaṃ dhammakathaṃ kathethā’’ti āha. ‘‘Ahaṃ tuyhaṃ dhammaṃ kathessāmi, tvaṃ mayhaṃ kīdisaṃ dhammakathikassa sakkāraṃ karissasī’’ti āha. ‘‘Evaṃ sante mayhaṃ dhammaṃ kathetvā pacchā mayhaṃ sarīre maṃsaṃ khādissasī’’ti āha. ‘‘Ahaṃ mahārāja chāto hutvā dhammaṃ kathetuṃ na sakkomī’’ti āha. ‘‘Yadi tumhe [Pg.89] paṭhamaṃ maṃsaṃ khādatha, dhammaṃ ko suṇissatī’’ti āha. Puna so rakkhaso ‘‘nāhaṃ dhammaṃ desetuṃ sakkomī’’ti. Puna rājā ‘‘mayhaṃ dhammapaṭilābhañca tumhākaṃ maṃsapaṭilābhañca tumhe jānitvā mayhaṃ dhammaṃ desethā’’ti āha. Atha sakko devarājā ‘‘sādhu hothā’’ti vatvā avidūre ṭhāne ubbedhena tigāvutamattaṃ mahantaṃ añjanapabbataṃ māpetvā evamāha… ‘‘sace mahārāja imaṃ pabbatamuddhaniṃ ārūyha ākāsā uppatitvā tvaṃ mama mukhe patissasi, ahaṃ te ākāsagatakāle dhammaṃ desessāmi, evaṃ sante tuyhañca dhammappalābho mayhañca maṃsapaṭilābho bhavissatī’’ti āha. Tassa kathaṃ sutvā dhammasoṇḍakamahārājā ‘‘anamatagge saṃsāre puriso hutvā adhammasamaṅgī hutvā adhammasseva atthāya pāṇātipāto adinnādāno kāmesumicchācāro sūkariko orabbhiko sākuṇi ko coro paradāriko taṃ gahetvā sīsacchinnānaṃ lohitaṃ catūsu mahāsamuddesu udakatopi bahutaraṃ mātāpituādīnampi manāpānaṃ atthāya rodantānaṃ assu catūsumahāsamuddesu udakatopi bahutaraṃ, imaṃ pana sarīraṃ dhammassa atthāya vikkiṇāmi taṃ mahapphalañca manāpañcā’’ti cintetvā ‘‘sādhu mārisa evaṃ karomī’’ti pabbataṃ ārūyha pabbatagge ṭhito ‘‘mama rajjena saddhiṃ mayhaṃ sajīvasarīraṃ saddhammassatthāya dassāmī’’ti somanasso hutvā ‘‘dhammaṃ kathethā’’ti saddhammatthāya jīvitaṃ pariccajitvā ākāsato uppatitvā dhammaṃ kathethāti āha. Atha sakko devarājā sakattabhāvena sabbālaṅkārehi paṭimaṇḍito ativiya sotuṃ somanasso ākāsato patantaṃ dibbaphassena parāmasanto urena paṭiggaṇhitvā devalokaṃ netvā paṇḍukambalasilāsane nisīdāpetvā mālāgandhādīhi pūjetvā dhammasoṇḍakamahārājassa dhammaṃ desento imaṃ gāthamāha.

现在，轮到解说“以及听闻正法”了。要知道，听闻正法在世上确实是难得的。因为正法有三种：教法正法、行法正法、证法正法。其中，教法正法是指三藏佛语；行法正法是指十三种头陀支、八十犍度等行为规范，以及各种戒律；证法正法是指证悟四圣谛。在这三种正法中，教法正法是其他两种正法的前导与基础。为什么呢？因为它是一切的根源。如果没有教法，就不会有证悟。教法一旦隐没，行法也会随之隐没；行法一旦隐没，证果也会随之隐没。原因在于教法是行法的助缘，而证果也要以教法为标准。其中，证法与行法有时存在，有时不存在。例如，某个时代，证悟的比丘很多，以至于要指着某个比丘说：“这位比丘是凡夫。”甚至在这个岛上，曾有一个时期没有凡夫比丘。修行圆满的人，有时多，有时少。因此，证法与行法，有时存在，有时不存在。然而，对于佛法的住立，教法才是标准。有智慧的人听闻三藏，就能圆满此二者。就像我们的菩萨，在阿罗逻(Āḷāra)的住所修得了五神通和七等至后，询问非想非非想处等至的预备修行，他回答说不知道。后来，到郁陀迦(Udaka)的住所，将自己所证得的殊胜境界与之比对后，再次询问非想非非想处等至的预备修行，他便开示了，大士(mahāsatta)听闻后立刻就证得了。同样，有智慧的比丘听闻教法，也能圆满此二者。所以，教法住立，佛法就能住立。就像大水池，如果堤坝坚固，就不能说池里没有水；池里有水，就不能说莲花等不会开花。同样，如果三藏佛语像坚固的堤坝，就不能说没有像大水池里的水一样修行圆满的良家子(kulaputta)；如果他们存在，就不能说没有像大水池里的莲花一样的须陀洹等圣人(ariyapuggala)。总之，教法是标准，教法一旦隐没，行法和证法也会随之隐没。这里所说的教法，就是三藏佛语，连同其释义一起以巴利语传承下来，这样教法才是完整的。随着时间的推移，如果出现不法的国王，这些不法的国王和大臣也都不遵循正法，那么，生活在国家和乡村的人民也不会遵循正法。由于他们不遵循正法，天就不会正常下雨，粮食就不会丰收。粮食歉收，供养者就没有能力供养比丘僧团。比丘们因为缺乏资具，就难以摄受弟子。随着时间的推移，教法就会逐渐衰退，人们无法理解经文的含义，只能背诵经文。再过一段时间，人们甚至无法完整地背诵经文，首先是阿毗达摩(abhidhamma)藏隐没。隐没的次序是从后往前，首先是《发趣论》隐没。它隐没后，依次是《双论》、《论事》、《人施设论》、《界论》、《分别论》、《法集论》。这样阿毗达摩藏就隐没了。阿毗达摩藏隐没后，经藏也从后往前隐没，首先是《增支部》隐没。在《增支部》中，先是十一集隐没……然后逐渐减少到一集。当《增支部》隐没后，接下来相应部也从后往前隐没，先是《大品》隐没，然后是《六处品》、《蕴品》、《因缘品》、《有偈品》。相应部隐没后，接下来《中部》也从后往前隐没，先是《后五十经篇》，然后是《中五十经篇》，最后是《根本五十经篇》。《中部》隐没后，接下来《长部》也从后往前隐没，先是《波梨品》隐没，然后是《大品》，最后是《戒蕴品》。《长部》隐没后，就表示经藏已经隐没了。到那个时候，人们只记得《本生》和律藏。有惭愧心的人会守护律藏，但是那些贪图利养的人，即使听闻经藏的教导也不会留意，只记得《本生》。又过一段时间，《本生》也无法记住了。在这些《本生》中，首先是《韦桑达拉本生》(Vessantara)隐没，然后按照相反的顺序，《本那咖本生》(Puṇṇaka)、《大那罗达迦叶本生》(Mahānāradakassapa)也隐没了。那个时候，人们只记得律藏。又过一段时间，律藏也从后往前隐没，首先是《附篇》隐没，然后是犍度、《比丘尼(bhikkhunī)分别》、《大分别》，最后只记得《布萨(uposatha)犍度》，即使到了这个时候，教法还没有完全隐没。只要人们还能背诵一句四句偈，教法就没有完全隐没。当一位有信仰和信心的国王，让人把一个装有一千金的钱袋放在金匣子里，置于大象背上，然后在城里敲锣宣告：“谁能背诵佛陀所说的四句偈，谁就能拿走这一千金”，但是宣告了三次都没有人能做到，国王的侍从就把那一千金拿回了王宫，这个时候，教法才算是完全隐没。这样，教法隐没，行法和证法也会随之隐没。听闻正法之难，可以用法声王的故事来说明。据说，在我们的正自觉者之前，迦叶(Kassapa)正自觉者的教法隐没后不久，我们未来的佛陀转生为波罗奈国的王子，名叫法声(Dhammasoṇḍaka)。法声王子继承王位后，想要听闻迦叶十力者所说的法。他治理国家一个月后，心里想：“我拥有这样的王国，若无正法，又有何乐？这就像没有太阳的天空，没有月亮的夜晚，没有长牙的大象，没有岸边的大海，没有眼睛的华丽脸庞，没有香味的波利质多罗花(pārichatta)。我的王国如果缺少了四句法教，就显得不庄严。”于是，他让人把一个装有一千金的钱袋放在一个装饰华丽的金匣子里，置于吉祥象的头顶上，在波罗奈城的主要街道上敲锣宣告：“谁能说出一句、两句、三句或者四句的法句，我就把这些赏赐给他。”这样宣告后，还是没有人能说法，于是他把赏金增加到两千、三千，乃至十万、一亿、两亿、百亿、千亿，遍及村庄、市镇、地区、军营、副王驻地，但最终还是没有找到能够说法的人。他放弃了自己的金座和白伞，还是找不到说法的人。他放弃了王国的荣华，舍弃了自己，说：“即使给说法的人做奴隶，我也要听闻正法。”即使这样，他还是没有找到说法的人，于是他感到非常懊恼，心想：“没有正法的王国对我有什么用呢？”他把王位让给大臣，自己去寻找正法，法声大王进入了森林。就在法声大王为了听闻正法而进入森林的那一刻，天帝释(Sakka)的胜利殿(Vejayanta)连同其尖顶都震动起来，橙毯石座(Paṇḍukambalasilāsana)也变得温热。天帝释心想：“是什么原因让我的橙毯石座变热了呢？”于是他用他的千眼在天界和人界中观察，看到了法声大王为了寻找正法而进入了森林。他想：“今天我即使舍弃自己，也要化作夜叉(yakkha)的形象，向他开示无常，揭示生、老、病、死以及整个身体的过患，为他宣说正法，让他重返自己的王国。”于是，天帝释化作夜叉的形象，在菩萨不远处现身。法声大王看到他后，心想：“这样的夜叉会知道法吗？”他走到不远处，与夜叉交谈道：“尊贵的林中神明，您是否知道法？”天神回答说：“大王，我知道法。”“如果您知道法，请为我说法。”夜叉说：“我可以为你说法，但你将给我这个说法者什么样的供养呢？”国王说：“您为我说法之后，可以吃我身上的肉。”夜叉说：“大王，我饿了，无法说法。”国王说：“如果您先吃肉，谁来听法呢？”夜叉又说：“我无法说法。”国王再次说：“请您设法，既让我得到法，也让您得到肉，然后为我说法吧。”这时，天帝释说：“好吧。”他在不远处变幻出一座高达三由旬的巨大黑山(añjanapabbata)，然后说：“大王，如果您能爬到这座山顶，从空中跳入我的口中，我就会在您下落时为您说法。这样，您既能得到法，我也能得到肉。”法声大王听后心想：“在这无始的轮回中，我身为男人，曾因行为不端，为了不法之事而行杀生、偷盗、邪淫，做过屠夫、猎人、捕鸟人、盗贼、奸夫。那些被捕后斩首之人的血，比四大海的水还多；为了父母等亲爱之人而哭泣流下的泪，也比四大海的水还多。现在我为了法而舍弃这个身体，这是有大利益且令人愉悦的。”他想：“很好，朋友，我就这么做。”他爬上山，站在山顶上，因“我将我的王国连同我的生命之躯，都为了正法而布施”而心生喜悦，说道：“请为我说法吧！”他为了正法而舍弃生命，从空中跳下，并请求道：“请为我说法！”这时，天帝释恢复了原形，身着一切饰品，极为喜悦地听着，他以神圣的触感接住从空中坠落的菩萨，用胸膛将他接住，然后把他带到天界，让他坐在橙毯石座上，用花、香等供养他，并为法声大王说法，诵出此偈。

‘‘Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.

诸行实无常，是生灭之法；生已而复灭，彼等之寂静是乐。

Evaṃ sakko dhammasoṇḍakamahārājassa dhammaṃ desetvā devalokasampattiṃ dassetvā devalokato ānetvā sakarajje patiṭṭhāpetvā appamādena ovaditvā devalokameva agamāsi evaṃ saddhammasavanassāpi dullabhabhāvo veditabbo. Evaṃ pariyattiantaradhānena paṭipatti paṭivedhāpi [Pg.90] antaradhāyanti. Ettha ca tīṇi parinibbānāni veditabbāni katamāni tīṇi parinibbānāni. Kilesaparinibbānaṃ, khandhaparinibbānaṃ, dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhimaṇḍeyeva hoti, bhagavā hi bodhimaṇḍeyeva vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbo lobhadosamohaviparītamanasikāraahirīkānottappakodhūpanāhamakkhapaḷāsa- issāmacchariyamāyāsāṭheyyathambhasārambhamānāti mānamadapamādataṇhā’vijjātividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakka papañcacatubbidhavipariyesaāsavaganthaoghayogā’gatiganthu’ pādānapañcacetokhilavinibandhanīvaraṇā’bhinandana chavivādamūlataṇhākāyasattānusaya aṭṭhamicchattanavataṇhāmūlakadasākusalakammapatha dvāsaṭṭhidiṭṭhigata aṭṭhasatataṇhāvicaritappa bheda sabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesaabhisaṅkhārakhandhamaccudevaputtamāre asesato hatā vihatā anabhāvaṃkatā tasmā sabbepi kilesā bodhimaṇḍeyeva nibbānaṃ nirodhaṃ gacchantīti kilesanibbānaṃ bodhimaṇḍeyeva hoti ettha ca bodhīti arahattamaggaññāṇaṃ adhippetaṃ tathā hi sabbesampi buddhapaccekabuddhaariyasāvakānaṃ arahattamaggakkhaṇeyeva sabbepi kilesā asesaṃ nirodhaṃ nibbānaṃ gacchanti tepi buddhā ugghaṭitaviññūvibhajjitaññūneyyavasena tividhā honti vuttañhetaṃ jātattakīsotattakīnidāne.

帝释天(Sakka)这样为法乐大王(Dhammasoṇḍaka)说法后，向他展示天界的福乐，将他从天界带回，安置在自己的王国里，以不放逸劝诫后，就返回天界。由此当知，听闻正法亦是难得。这样，当教理隐没时，修行与证悟也随之隐没。于此，当知有三种般涅槃：烦恼般涅槃、蕴般涅槃、界般涅槃。其中，烦恼般涅槃就在菩提道场发生。因为世尊在菩提道场，以精进的双足立于戒律的大地上，用信心之手执持能摧毁业力的智慧之斧，将所有的贪、嗔、痴、颠倒作意、无惭、无愧、忿、恨、覆、恼、嫉、悭、诳、谄、顽固、好胜、慢、过慢、骄慢、放逸、渴爱、无明等三不善根，以及恶行、杂染、垢秽、不正思惟、戏论、四颠倒、诸漏、结、暴流、轭、系缚、执取、五心结、诸盖、喜贪、六诤根、爱身、七随眠、八邪性、九爱根、十不善业道、六十二见、一百零八爱行，总之，将一切令人热恼遍烧的数十万烦恼——简言之，即五魔：烦恼魔、行魔、蕴魔、死魔、天子魔——彻底摧毁、灭尽，使其不复存在。因此，所有的烦恼都在菩提道场进入寂灭、涅槃，此即烦恼般涅槃，它就在菩提道场发生。这里的“菩提”意指阿罗汉道智。确实，对一切佛陀、独觉佛、圣弟子而言，就在证得阿罗汉道之剎那，一切烦恼都完全寂灭，进入涅槃。这些佛陀又根据根机分为顿悟者(ugghaṭitaññū)、渐悟者(vipañcitaññū)与应教者(neyya)三种。如《本生》与《所行藏》中所说。

‘‘Ugghaṭitaññunāmako, vibhajjitaññuno duve;

Tatiyo neyyo nāmena, bodhisatto tidhā mato.

名为顿悟者，第二为渐悟者；第三者名为应教者，菩萨被认为有此三种。

Ugghaṭitaññubodhisatto, paññādhikoti nāmaso;

Vibhajjitaññubodhisatto, vutto vīriyādhiko.

顿悟菩萨名为慧增上者；渐悟菩萨被称为精进增上者。

Mato neyyo saddhādhiko nāma, bodhisattā ime tayo;

Kappeca satasahasse, caturo ca asaṅkhyeyye.

应教者名为信增上者。此为三种菩萨。其所需时间为：四阿僧祇劫与十万大劫。

Pūretvā bodhisambhāre, laddhabyākaraṇo pure;

Ugghaṭitaññubodhisatto, patto sambodhimuttamaṃ.

圆满菩提资粮，往昔得授记后，顿悟菩萨证得无上正等觉。

Aṭṭhame [Pg.91] ca asaṅkhyeyye, kappe ca satasahasse;

Pūretvā bodhisambhāre, laddhabyākaraṇo pure.

复于八阿僧祇劫与十万大劫，圆满菩提资粮，往昔得授记后，

Vipañcitaññubodhisatto, patto sambodhimuttamaṃ;

Neyyo tu bodhisatto ca, soḷase asaṅkhyeyye.

渐悟菩萨证得无上正等觉；应教菩萨则需十六阿僧祇劫。

Kappe ca satasahasse, laddhabyākaraṇo pure;

Pūretvā bodhisambhāre, patto sambodhimuttama’’ nti.

与十万大劫，往昔得授记后，圆满菩提资粮，证得无上正等觉。

Suttanipātaapadānaṭṭhakathāsu pana ‘‘buddhānaṃ ānanda heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasāsaṅkhyyeyyāni kappasatasahassañca. Eteca paññādhikasaddhādhikavīriyādhikavasena veditabbāti vuttaṃ tesu paññādhiko cattāri asaṅkhyeyyāni kappasatasahassañca, saddhādhiko aṭṭhaasaṅkheyyeyyāni kappasatasahassañca, vīriyādhiko soḷasaasaṅkhyeyyāni kappasatasahassañcāti veditabbaṃ. Tattha paññādhiko yonigativiññāṇaṭṭhitisattāvāsesu saṃsarantopi paññābahullavasena sampannajjhāsaya sambhavato khippaññeva tassa sambodhi. Saddhādhiko pana mandapaññattā assaddahitabbepi saddahati, tasmā tassa mandaññeva sambodhi. Vīriyādhiko pana ubhayamando assaddahitabbampi saddahati, akattabbampi karoti, rājā passenadīkosalo yathā so hi sabbaññubuddhe dharamāneyeva agamanīyampi paradāraṃ gantuṃ cittaṃ uppādetvā paraṃ jīvitā voropetuṃ āraddho nerayikānaṃ viravantānaṃ du-sa-na-soti saddampi sutvā ativimūḷho sabbaññubuddhaṃ ṭhapetvā micchādiṭṭhibrāhmaṇaṃ pucchitvā tassa vacanena sabbajanānaṃ yaññatthāya dukkhaṃ uppādesi ko panavādo anuppanne buddhe, tathā hi esa kassapabhagavato sāsanantaradhānena andhabhūte loke bārāṇasiyaṃ rājā hutvāpi nigrodharukkhadevatāya yaññatthāya ekasatarājāno mahesīhi saddhiṃ māretuṃ āraddho. Evaṃ vīriyādhiko ubhayamando, tasmā tassa sambodhi atimandoti evaṃ paññādhikasaddhādhikavīriyādhikavasena kālassāpi rassadīghabhāvo veditabboti. Pacchimanayoeva pasaṃsitabboti ayamettha amhākaṃ attanomati. Khandhaparinibbānaṃ pana kusinārāya upavattane mallānaṃ sālavane yamakasālānamantare [Pg.92] vesākhapuṇṇamadivase paccūsasamaye ekūnavīsatiyā cuticittesu mettāpubbabhāgassa somanassañāṇasampayuttaasaṅkhārikakusalacittasadisena mahāvipākacittena abyākatena carimakaṃ katvā katthaci bhave paṭisandhiviññāṇassa anantarapaccayo hutvā kammataṇhākilesehi anupādāno sabbupadhipaṭinissaggo upādinnakakkhandhapariccāgo hotīti veditabbaṃ. Vitthāro pana dīghanikāye mahāvagge mahāparinibbānasuttavaṇṇanāyaṃ oloketabbo. Tattha videsaṃ gacchanto puriso sabbaṃ ñātijanaṃ āliṅgetvā sīse cumbitvā gacchati viya bhagavāpi nibbānapuraṃ pavisanto sabbepi catuvīsatikoṭisatasahassasamāpattiyo anavasesaṃ samāpajjitvā yāva saññāvedayitaṃ, tatopi vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. Pāḷiyaṃ pana ‘‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’’ti vuttaṃ tattha dve samanantarā jhānasamanantarā, paccavekkhaṇasamanantarāti. Tattha jhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma. Jhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇasamanantaraṃ nāma. Bhagavā pana jhānasamanantarā apari nibbāyittā paccavekkhaṇasamanantarameva parinibbāyīti veditabbaṃ, tenevāha ‘‘bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyī’’ti. Ettha bhagavato parinibbānacittassa kiṃ ārammaṇaṃ kammaṃ vā hoti, udāhu kammanimittagatinimittāni, atha nibbānanti apare evaṃ vadanti.

于《经集义注》与《《本行》义注》中说：“阿难，诸佛证悟菩提所需时间，最低限度是四阿僧祇劫加十万劫；中等限度是八阿僧祇劫加十万劫；最高限度是十六阿僧祇劫加十万劫。这应当根据慧增上、信增上、精进增上的不同来理解。其中，慧增上者需要四阿僧祇劫加十万劫，信增上者需要八阿僧祇劫加十万劫，精进增上者需要十六阿僧祇劫加十万劫。于此，慧增上者即使在轮回于诸趣、诸有、识住、有情居中，也因智慧宏富、意乐圆满，能迅速证得菩提。信增上者由于智慧薄弱，即使对于不可信之事也能相信，因此证悟菩提较慢。精进增上者则二者俱弱，不仅相信不可信之事，也做不应做之事，例如憍萨罗国波斯匿王，即使在全知佛陀住世时，也曾对不应亲近的他人之妻生起欲心，进而着手夺取他人性命，听到地狱众生‘du-sa-na-so’的哭喊声后，仍然极度迷茫，不请教全知佛陀，反而去询问邪见婆罗门，听信他的话，为了祭祀而给所有人民带来痛苦，更何况在佛陀未出世时呢？又如，此人在迦叶世尊的教法隐没、世间盲暗之时，虽生为波罗奈(Bārāṇasī)国王，却为了祭祀榕树神，着手杀害一百零一位国王及其王后。像这样，精进增上者二者俱弱，因此他证悟菩提最为缓慢。由此可知，根据慧、信、精进的增上程度不同，所需的时间也有长短之分。我们在此认为，后者的说法值得称赞。至于蕴之般涅槃，则发生在古西那罗的优波婆多那(Upavattana)、末罗(Malla)人的娑罗林中、双娑罗树之间，于卫塞月满月之日的黎明时分。在十九种死心之中，以一个类似于以慈为前导、与喜俱、与智相应的无行善心的大果报无记心作为最终心，不再成为任何地方投生心识的无间缘，由业、渴爱与诸烦恼而无所执取，舍离一切所依，永断所执取蕴，应当这样理解。详细内容可以查阅《长部·大品·大般涅槃经》的释义。就像远行之人拥抱亲吻所有亲族的头顶后才离去一样，世尊在进入涅槃城前，也毫无遗漏地进入所有二十四俱胝十万种等至，上至想受灭定，从彼出定后，又入定至非想非非想处，出定后，审查诸禅支，最终以有分无记心、以苦谛为所缘而般涅槃。但在圣典中说：‘世尊从第四禅出定后，紧接着便般涅槃了。’此处的‘紧接’有两种：禅那紧接与审查紧接。其中，从禅那出定，落入有分心，就在那里般涅槃，称为‘禅那紧接’。从禅那出定后，再次审查诸禅支，然后落入有分心，就在那里般涅槃，称为‘审查紧接’。应当知道，世尊并非由禅那紧接而般涅槃，而是由审查紧接而般涅槃的。因此说：‘世尊入于禅那，从禅那出定，审查诸禅支，以有分无记心、以苦谛为所缘而般涅槃。’于此，世尊的般涅槃心以什么为所缘？是业，还是业相、趣相，或是涅槃？对此，其他论师有不同说法。”

Nāhu assāsapassāsā, ṭhitacittassa tādino;

Anejo santi’mārabbha, yaṃkāla’makarī muni.

彼如是者，心已安住，无有出入息。牟尼无欲，缘于寂静，于此时般涅槃。

Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasse’va nibbānaṃ, vimokkho cetaso ahū’ti.

以不退缩之心，忍受此受；犹如灯火灭，其心乃解脱。

Imissāgāthāya ‘‘yaṃ yo muni anejo santi nibbānaṃ ārabbha kālaṃ akarī’’ti yojetvā bhagavato parinibbānacittassa nibbānārammaṇanti tamayuttaṃ, paṭisandhibhavaṅgacutīnaṃ nibbānārammaṇassa anārahattā ‘‘nibbānaṃ gotrabhussa vodānassa maggassa ārammaṇapaccayenapaccayo, nibbānaṃ phalassa [Pg.93] āvajjanāyā’’ti paṭṭhānapāḷiyā javanaāvajjanānameva adhippetattā tasmā ettha ‘‘yaṃ yo muni phalasamāpattiyā anejo anejasaṅkhāto taṇhārahito santiṃ nibbānaṃ ārabbha ārammaṇaṃ katvā kālaṃ asītivassaparimāṇaṃ akari atikkamī’’ti yojanā kātabbā. Keci pana evaṃ vadanti… ‘‘katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kamma-kammanimittādayo’’ti vuttattā kammanittagatinimittāni arahato cuticittassa ārammaṇabhāvaṃ na gacchantīti tampi ayuttameva ayañhetthattho katthaci pana bhave anuppajjamānassa khīṇāsavassa arahato yathā yathā yena yena pakārena upaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānaṃ āvajjanajavanacittānaṃ gocarabhāvaṃ gacchati, puna bhavābhinibbattiyā abhāvato. Kiṃ kāraṇaṃ bhūtāni kammakammanimittagatinimittāni gocarabhāvaṃ na gacchantīti. Cuticittassa pana paṭisandhicittena gahitaṃ atītārammaṇameva gocarabhāvaṃ gacchati. ‘‘Nāmarūpādikamevā ti ettha nāma’’nti cittacetasikanibbānaṃ rūpanti aṭṭhārasavidhaṃ rūpaṃ saṅgaṇhāti. Nāmañca rūpañca nāmarūpā. Nāmarūpā ca te dhammā ceti tathā. Te ādi yesaṃ teti nāmarūpadhammādi tameva nāmarūpadhammādikaṃ. Ādisaddena cha paññattiyo saṅgaṇhāti, tena nibbānampi arahato maraṇāsannakāle kriyajavanassapi ārammaṇabhāvo bhaveyyāti amhākaṃ khanti vīmaṃsitvā pana gahetabbaṃ. Bhagavato nibbānacittassa pana tusitapurato cavitvā sirīmahāmāyāya kucchimhi vasitapaṭisandhicittena gahitārammaṇameva ārammaṇaṃ hotīti daṭṭhabbaṃ tañca kho gatinimittameva, na kammakammanimittāni. Yuttitopi āgamatopi gatinimittameva yujjati tathā hi tusitapureyeva setaketudevaputto hutvā dibbagaṇanāya cattāri sahassāni, manussagaṇanāya sattapaññāsavassakoṭi,saṭṭhivassasatasahassāni ṭhatvā pariyosāne pañca pubbanimittāni disvā suddhāvāse arahantabrahmunā dasahi cakkavāḷasahassehi āgamma devatāvisesehi ca.

关于此偈，若将“彼牟尼无欲，依止寂静涅槃而度过时光”与世尊的般涅槃心以涅槃为所缘联系起来，这是不恰当的，因为结生、有分、死亡心不适合以涅槃为所缘。《发趣论》(Paṭṭhāna)中说：“涅槃是种姓心、遍净心、道心的所缘缘；涅槃是果心的转向缘”，这意指速行心与转向心。因此，此处应作如下解释：“彼牟尼于果定中，无动摇，被称为无动摇者，离于贪爱，以寂静涅槃为所缘，度过了八十年时光。”然而，有些人说：“对于不再生的漏尽者，任何现前的名色法等，都成为其临终心的所缘，而非业、业相等。”因此，他们认为业相、趣相不成为阿罗汉死心的所缘，这也是不恰当的。此中义理如下：对于在任何有中不再生的漏尽阿罗汉，任何以何种方式现前的名色法等，都成为其临终转向心与速行心的所缘，因为不再有新的生命生起。为何业、业相、趣相不成为其所缘？因为死心只取结生心所取的过去所缘为所缘。“名色法等”中的“名”包含心、心所与涅槃；“色”包含十八种色法。名与色为名色，名色亦是法，故为名色法。以此为首者，称为名色法等。“等”字包含六种概念法，因此涅槃也可能成为阿罗汉临终时唯作速行(kriyājavana)的所缘，这是我们所接受的观点，但应审慎思量。应当了知，世尊的般涅槃心，是以其从兜率天(Tusita)死后，住于摩耶(Māyā)夫人胎中的结生心所取的所缘为所缘，而那只是趣相，并非业或业相。从义理与圣教来看，只有趣相是合理的。诚然，昔在兜率天时，他为白幢(Setaketu)天子，住寿四千天年（相当于人间五亿七千六百万年），寿命将尽时，见到五种前相，净居天的阿罗汉梵天与来自一万个轮围世界的特殊天神前来。

‘‘Kālo deva mahāvīra, uppajja mātukucchayaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti.

“天神，大雄，时已至，请生于母胎中；为度脱天人世间，请觉悟不死之境！”

Yāciyamāno [Pg.94] ‘‘kālaṃ dīpañca desañca, kulaṃ mātarameva cā’’ti vuttāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva saddhiṃ ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgamassa somanassañāṇasampayuttaasaṅkhārikakusalacittassa sadisena mahāvipākacittena paṭisandhiṃ aggahesi. Tadārammaṇāsannavīthito pubbabhāge ālokitāni kāladīpadesakulamātaravasena imāni pañca paṭisandhicittassa gatinimittārammaṇabhāvena gocarabhāvaṃ gacchantīti amhākaṃ khanti tanninnatappoṇatappabbhāravasena bāhullappavattito teneva abhidhammatthasaṅgahādīsu abhidhammattha vibhāvaniyaṃ ‘‘maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā taṃ kammakaraṇakāle rūpādikamupaladdhapubbamupakaraṇabhūtañca kammanimittaṃ vā anantaramuppajjamānabhave upalabhitabbaṃ upabhogabhūtaṃ gatinimittaṃ vā kammabalena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhāsi, tato paraṃ tameva tathopaṭṭhitamālambaṇaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddhaṃ vā, upakkiliṭṭhaṃ vā upapajjitabbabhavānurūpaṃ tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullena. Tameva vā pana janakabhūtaṃ kammaṃ abhinavakaraṇavasena dvārappattaṃ hoti. Paccāsannamaraṇassa pana tassa vīthicittāvasāne bhavaṅgakkhayevā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati. Tasmiṃ niruddhāvasāne tassānantarameva tathā gahitamālambaṇamārabbha savatthukamavatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasamuppajjamānameva patiṭṭhāti bhavantare’’ti vuttaṃ. Tattha ‘‘tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullenā’’ti iminā kammabalena upaṭṭhitaṃ gatinimittaṃ maraṇāsannavīthito pubbe ekāhadvīhādivasena sattāhampi, sattāhato uttaripi uppajjate vāti dasseti tathā hi parisuddhaṃ vā upakkiliṭṭhaṃ vā vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālampi tiṭṭhati, ariyagālatissacoraghātakādayo viya tathā hi ariyagālatisso nāma upāsako sīhaḷadīpe attano bhariyāya sumanāya saddhiṃ yāvajīvaṃ dānādi puññakammāni [Pg.95] katvā āyūhapariyosāne ariyagālatissassa maraṇamañce nipannassa chadevalokato rathaṃ ānetvā attano attano devalokaṃ vaṇṇesuṃ. Upāsako devatānaṃ kathaṃ sutvā tusitapurato āhaṭarathaṃ ṭhapetvā avasesarathe ‘‘gahetvā gacchathā’’ti āha. Sumanā pana attano sāmikassa vacanaṃ sutvā ‘‘kiṃ tissa maraṇāsanne vilāpaṃ akāsī’’ti āha. Tisso attano bhariyāya kathaṃ sutvā āha… ‘‘ahaṃ vilāpaṃ na karomi, devalokato devatā cha rathe ānesuṃ tāhi devatāhi saddhaṃ kathemī’’ti. Taṃ napassāmi kuhi’’nti vutte pupphadāmaṃ āharāpetvā ākāse khipāpesi. Sā taṃ pupphadāmaṃ rathasīse olambamānaṃ disvā gabbhaṃ pavisitvā sayane sayitvā nāsikavātaṃ sannirujjhitvā cavitvā pāturahosi. Sā attano sāmikassa sāsanaṃ pesesi… ‘‘ahaṃ pana paṭhamaṃ āgatomhi, tvaṃ kasmā cirāyasī’’ti. Ubhopi rathe ṭhatvā sabbe olokentānaṃyeva tusitapuraṃ agamaṃsu. Imasmiñhi vatthusmiṃ sāmikassa upaṭṭhitagatinimittaṃ bhariyāya pākaṭaṃ hutvā puretaratusitapure nibbattitvā sāmikassa sāsanaṃ pesesi tena ariyagālatissassa cirakālaṃ gatinimittaṃ upaṭṭhātīti veditabbaṃ. Manussaloke hi cirakālaṃ tusitapure muhuttaṃva hoti. Evaṃ parisuddhaṃ vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālaṃ pavattati iminā nayena duṭṭhagāmaṇiabhayadhammikaupsakādīnampi vatthu vitthāretabbaṃ. Coraghātakassa pana mahāniraye vipaccamānakakammānurūpaṃ nerayaggijālādikaṃ sattāhaṃ upaṭṭhāti. Sāvatthinagare kira pañcasatā corā bahinagare corakammaṃ karonti. Athekadivasaṃ janapadapuriso tesaṃ abbhantaro hutvā corakammaṃ akāsi, tadā te sabbepi rājapurisā aggahesuṃ. Rājā te disvā ‘‘tumhākaṃ antare ime sabbe māretuṃ samatthassa jīvitaṃ dammī’’ti āha. Pañcasatā corā aññamaññaṃ sambandhā aññamaññaṃ sahāyakāti aññamaññaṃ māretuṃ na icchiṃsu, janapadamanusso pana ‘‘ahaṃ māremī’’ti vatvā sabbe māresi. Rājā tassa tussitvā coraghātakakammaṃ adāsi. So pañcavīsativassāni coraghātakakammaṃ ākāsi. Rājā tassa mahallakoti vatvā aññassa coraghātaka kammaṃ dāpesi. So coraghātakakammā apanīto aññatarassa santike [Pg.96] nāsikavātaṃ uggaṇhitvā hatthapādakaṇṇanāsādīhi chinditabbānaṃ ūrūthanakaṭṭhānaṃ bhindantamāretabbayuttānaṃ nāsikavātaṃ vissajjetvā māretabbaṃ mantaṃ labhi. So rājānaṃ ārocetvā nāsikavātena coraghātakakammaṃ karontasseva tiṃsa vassāni atikkami. So pacchā mahallako hutvā maraṇamañce nipajji ‘‘sattadivasena kālaṃ karissatī’’ti. Maraṇakāle mahantaṃ vedanaṃ ahosi. So mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti. Tassa saddena bhītā manussā ubhatopasse gehaṃ chaḍḍetvā palāyiṃsu. Tassa maraṇadivase sāriputtatthero dibbacakkhunā lokaṃ olokento etassa kālaṃ katvā mahāniraye nibbattamānaṃ disvā tassa anukampaṃ paṭicca gehadvāre pākaṭo ahosi. So kujjhitvā nāsikavātaṃ vissajjesi. Yāva tatiyaṃ vissajjamānopi vissajjāpetuṃ asakkonto theraṃ atirekena virocamānaṃ disvā cittaṃ pasādetvā pāyāsaṃ therassa dāpesi. Thero maṅgalaṃ vaḍḍhetvā agamāsi. Coraghātako therassa dinnadānaṃ anussaritvā cavitvā sagge nibbatti, nirayajālādayo antaradhāyanti. So anāgatepi paccekabuddho bhavissati. Evaṃ upakkiliṭṭhaṃ vā vipaccamāna kakammānurūpaṃ gatinimittampi sattāhaparamaṃ upaṭṭhāti. Atthikehi pana sahassavatthu sagāthāvaggesu oloketabbo. Bhagavato pana parisuddhaṃ mettāpubbabhāgassa somanassa ñāṇasampayuttakusalassa kammassa vegena kāladīpadesakulamātaravasena imāni pañcagatinimittāni cirakālaṃ hutvā upaṭṭhahanti. Cirakālanti manussaloke sattāhamattaṃ, tusitapuremuhuttameva, tathāpi manussaloke sattāhamatte kāle devatānaṃ pañcapubbanimittāni paññāyanti tañca kho puññavantānaṃyeva paññāyanti, na sabbesaṃ manussaloke puññavantānaṃ rājarājamahāmattādīnaṃ viya taṃ disvā mahesakkhā devatā jānanti, na appesakkhā, manussaloke nemittakā brāhmaṇapaṇḍitādayoviya. Mahesakkhā devatā taṃ pubbanimittaṃ disvā nandavanaṃ netvā ‘‘kālo devā’’ti ādīhi yācanti. Mahāsakko tattheva nandavanuyyāne kāladīpadesakulamātaravasena pañca viloketvā cavitvā tamārammaṇaṃ katvā mahāmāyāya kucchimhi paṭisandhiṃ aggahesīti sanniṭṭhānamavagantabbaṃ.

彼受请时，观察所说之“时、洲、地、族、母”五大观。他从兜率天命终后，于阿沙荼(Āsāḷhī)月圆满日，与北阿沙荼宿相应时，在十九种结生心中，以一种与慈为前导、喜俱、智相应、无行的善心相似的大异熟心而结生。那时，以此为所缘，在临终过程的前分所观察的时、洲、地、族、母这五者，成为他结生心的趣向相所缘。我们认为：由于倾向、趋向、偏好于彼，此心流普遍生起。因此，在《阿毗达摩义摄》(Abhidhammatthasaṅgaha)等论典中阐释阿毗达摩(Abhidhamma)义时说：“临命终时，与来世结生相应的业，或造业时所缘取的色等为助缘的业相，或在即将投生的生存地所应受用的趣向相，依业力于六门之一现前。此后，以此现前之所缘为对象，心流随着成熟之业或清净或杂染，与将投生的生存地相应而不断地倾向于彼。或者，那能生的业以新造作的方式到达心门。对于临死者，在其速行心结束时，或在有分心灭尽时，作为今生终结的死心生起后即灭。当死心灭尽时，紧接着，以如是执取的所缘为对象，或有依处或无依处，由无明随眠所围绕、以爱随眠为根本的行所产生，被相应法所执持，作为俱生诸法的立足处与前导，起着连接来世作用的、名为‘结生’的心，就在来世中确立了。”其中，“心流……不断地倾向于彼”此句显示：由业力现起的趣向相，在临终速行心之前，或一日、二日乃至七日，甚至超过七日也会生起。因为与成熟之业相应的趣向相，或清净或杂染，能持续很久，就像圣伽拉帝沙(Ariyagālatissa)优婆塞与盗贼刽子手等事例。据说，圣伽拉帝沙优婆塞是师子洲(Sīhaḷadīpa)的一位优婆塞，与妻子苏玛那(Sumanā)终身行布施等善业。临终时，圣伽拉帝沙卧于床榻，从六欲天来的天人驾车而来，各自称赞自己的天界。优婆塞听了天人们的话后，让他们留下一辆从兜率天来的车，对其余的说：“你们（把车）拿回去吧。”苏玛那听到丈夫的话说：“帝沙（Tissa）快死了，为什么说胡话？”帝沙听到妻子的话说：“我没有说胡话，是天人们从天界带来了六辆车，我正和他们说话。”妻子说：“在哪里，我没看见。”于是他让人拿来花环，抛向空中。她看见花环悬挂在车顶上，便进入内室，躺在床上，止住鼻息而命终，随即（以天身）显现。她给丈夫派去信使说：“我已先来，你为何迟到？”两人站在车上，在众人注视下同往兜率天。在此事中，丈夫现起的趣向相先对妻子显现，她先投生兜率天后派来信使，由此可知圣伽拉帝沙的趣向相已现起很久。须知，人间之长时，于兜率天仅为片刻。像这样，与清净的成熟之业相应的趣向相能长久持续。循此理，杜多伽摩尼·无畏(Duṭṭhagāmaṇi Abhaya)、昙弥迦优婆塞(Dhammika Upāsaka)等人的事迹也应广为叙述。至于盗贼刽子手，与将在大地狱成熟的业相应，地狱的火网等相现前了七日。据说在舍卫城(Sāvatthī)有五百名盗贼在城外行窃。一天，一个乡下人加入他们一起行窃，结果他们全被国王的部下抓获。国王见到他们说：“你们当中，谁能杀死所有这些人，我就饶他一命。”五百名盗贼彼此相熟，是朋友，不想互相残杀。但那个乡下人说：“我来杀。”于是杀死了所有人。国王很高兴，给了他盗贼刽子手的职位。他做盗贼刽子手二十五年。国王说他老了，让别人接替了盗贼刽子手的职位。他被免职后，从某人那里学到一种通过控制鼻息来杀人的秘诀，即对那些应被砍断手、脚、耳、鼻等，或应被打断大腿、胸、腰而处死的人，通过让他们释放鼻息来杀死他们。他禀告国王后，用鼻息法做盗贼刽子手又过了三十年。后来他年老，躺在临终的床上，（知道）自己将于七日后死去。临终时，剧痛生起。他像已投生大地狱一样，发出巨大的喊声而受苦。人们被他的喊声吓到，纷纷抛弃两旁的屋子逃走了。在他死去的那天，舍利弗(Sāriputta)长老以天眼观察世间，见到此人死后正投生大地狱，出于怜悯，在他家门口显现。他生气地释放鼻息，直到第三次也无法释放出来，见到长老异常光明，心生净信，让人布施粥给长老。长老为他增长福祉后离去。盗贼刽子手忆念着布施长老的功德而命终，投生天界，地狱的火网等相随之消失。他在未来也将成为一位独觉佛。像这样，与杂染的成熟之业相应的趣向相，最多也只能现起七日。有兴趣者可查阅《千事经》的有偈品。至于世尊，因其清净的、以慈为前导、喜俱、智相应的善业之力，时、洲、地、族、母这五种趣向相长久地现前。所谓“长久”，是指人间大约七日，在兜率天则仅为片刻。即便如此，在人间七日的期间，天人的五种前兆显现，但也只对有福者显现，并非对所有天人显现。见到此相，大威德的天人能了知，小威德者则不能，就像在人间，占相师、婆罗门智者等能了知一样。大威德的天人见到那前兆后，将他带到欢喜园(Nandavana)，以“天子，时机已到”等语劝请。大士即于欢喜园中，观察时、洲、地、族、母五相后命终，以此为所缘，于摩诃摩耶(Mahāmāyā)夫人胎中结生。此事应当如是确定。

Tattha [Pg.97] kālanti manussaloke ekūnatiṃsatime vasse vesākhapuṇṇamadivase buddho bhavissāmīti kālaṃ olokesi. Dīpanti jambudīpeyeva bhavissāmi, na aññadīpesūti dīpaṃ olokesi. Desanti majjhimadeseyeva, tañca kho mahābodhimaṇḍeyeva, na aññadeseti desaṃ olokesi. Kulanti dve kulāni khattiyakulabrāhmaṇakulavasena. Tattha yasmiṃ kāle khattiyakulaṃ loke seṭṭhabhāvena ‘‘ayameva loke aggo’’ti sammannati, tadā khattiyakuleyeva buddhā uppajjanti. Yasmiṃ pana kāle brāhmaṇakulaṃ ayameva loke aggoti, tadā brāhmaṇakuleyeva buddhā uppajjanti. Idāni pana khattiyakulameva aggoti sammannanti. Khattiyakulepi sakyarājānova loke uttamā, asambhinnakhattiyakulattā tasmā sakyarājakuleyeva bhavissāmīti kulaṃ olokesi. Mātaranti mama mātaraṃ dasa māsāni satta ca divasāni ṭhassati, etthantare mama mātuyā arogo bhavissatīti mātarampi olokesi. Bodhisattamātā pana pacchimavaye ṭhitā. Evaṃ yuttitopi āgamatopi bhagavato nibbānacittassa paṭasandhicittena gahitanimittameva ārammaṇaṃ hotīti veditabbaṃ.

其中，关于时间，他观察时间：“我将于人世间第二十九年卫塞月(vesākha)圆日成佛。”关于洲，他观察洲：“我只在瞻部洲(jambudīpa)成佛，不在其他洲。”关于地方，他观察地方：“我只在中土(majjhimadesa)，且只在大菩提座成佛，不在其他地方。”关于族姓，有两种族姓：刹帝利族与婆罗门族。其中，当刹帝利族在世间被认为是优胜者，被尊为“此乃世间第一”时，诸佛即出生于刹帝利族。而当婆罗门族被认为是“此乃世间第一”时，诸佛即出生于婆罗门族。而今，刹帝利族被认为是第一。在刹帝利族中，释迦王族因其刹帝利族姓未曾混杂，乃世间最上者，因此他观察族姓：“我将出生于释迦王族。”关于母亲，他亦观察母亲：“我的母亲将住胎十月又七日，在此期间，我的母亲将无病安康。”菩萨之母正处于最后一生。如是，应知，依据正理与圣教，世尊的死亡心所缘取的对象，即是其结生心所执取的相。

Sabbaññujinanibbāna, cittassa gocaraṃ subhaṃ;

Viññeyyaṃ gatinimittaṃ, ganthehi avirodhato.

全知胜者死亡心，所缘境善妙；应知其趣相，与圣典无违。

Dhātuparinibbānampi bodhimaṇḍeyeva bhavissati vuttañhetaṃ uparipaṇṇāsake ‘‘dhātuparinibbānaṃ anāgate bhavissati sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi dhātuyo mahābodhipallaṅkameva gamissanti sāsapamattāpi dhātuyo antarā na nassissanti, sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandhā viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjissanti, tā dasasahassalokadhātuṃ pharissanti. Tato dasasahassacakkavāḷesu devatā sannipatitvā ''ajja satthā parinibbāyati ajja sāsanaṃ osakkati pacchimadassanaṃ idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti ṭhapetvā anāgāmikhīṇāsave avasesā sakattabhāvena sandhāretuṃ [Pg.98] nāsakkhiṃsu, dhātusarīrato tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. Sāsapamattāyapi dhātuyā sati ekajālā bhavissati dhātūsu pariyādānaṃ gatāsu pacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti. Yāva evaṃ na antaradhāyati, tāva anantaradhānameva sāsanaṃ. Parinibbānakālato paṭṭhāya yāva sāsapamattā dhātu tiṭṭhati, tāva buddhakālato pacchāti na veditabbaṃ dhātūsu hi ṭhitāsu buddhā ṭhitā va honti, tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Teneva vadāma.

舍利般涅槃亦将于大菩提座发生，此乃《增支部》后五十品中所说：“未来将有舍利般涅槃。于教法衰微时，在此铜掌岛(Tambapaṇṇidīpa)，诸舍利将聚集，从大塔至龙岛(nāgadīpa)之王处支提(rājāyatanacetiya)，复从彼处去至大菩提座。从龙界与天界，诸舍利亦将去至大菩提座。乃至芥子许舍利亦不于中途消失。所有舍利于大菩提座上聚为一堆，如一团金块，放射六色光芒，遍照十千世界。尔时，十千轮围世界之诸天将聚集，较十力尊(dasabala)般涅槃之日更为悲恸，言：‘今日导师将般涅槃，今日教法将衰微，此乃我等最后瞻仰！’除不还者与漏尽者，其余诸天皆无法自持。从舍利身将生起火界，上升乃至梵天界。乃至仅存芥子许舍利，亦将形成一道火焰；待舍利完全灭尽，火焰方熄。如是展现大威力后，当舍利消失时，方名教法消失。乃至教法未如是消失，则教法实未消失。从般涅槃之时起，乃至芥子许舍利存续，皆不应知为佛陀时代之后，因舍利存续，即是诸佛住世。是故，于此期间，另一佛陀之出现即被阻止。”是故我等说：

Parinibbānakālato, pacchā dharanti dhātuyo;

Anibbutova sambuddho, aññabuddhassa vāritā.

般涅槃时过后，舍利仍住世；正自觉者如未般涅槃，他佛不得生。

Jīvamānepi sambuddhe, nibbute vā tathāgate;

Yo karoti samaṃ pūjaṃ, phalaṃ tāsa samaṃ siyā’ti.

佛陀住世或如来般涅槃，若平等作供养，其果亦平等。

Iti sāgarabuddhittheravicarite sīmavisodhane dhammavaṇṇanāya

于萨伽罗菩提长老所著《净界论》之法释义中

Nibbānakaṇḍo tatiyo paricchedo.

涅槃篇第三章。

4. Samasīsikaṇḍo

4. 齐头篇

Idāni saṅgho ca dullabho loketi padassa vaṇṇanākkamo sampatto. Tattha saṅghoti paramatthasammutivasena duvidho hoti. Tesu paramatthasaṅgho cattāri purisayugāni, aṭṭhapurisapuggalā, cattālīsampi puggalā, aṭṭhasatampi purisapuggalāti catubbidho hoti. Tattha saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, sakadāmimaggaṭṭho phalaṭṭhoti ekaṃ, anāgāmimaggaṭṭho phalaṭṭhoti ekaṃ, arahattamaggaṭṭho phalaṭṭhoti ekanti cattāri purisayugāni honti. Cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhapurisapuggalā honti. Cattālīsampi puggalāti sotāpattimaggaṭṭho paṭhamajhānikādivasena pañca, tathā sakadāgāmianāgāmiarahattamaggaṭṭhāpi pañca pañcāti vīsati maggaṭṭhapuggalā, tathā phalaṭṭhāpi sotapattiphalaṭṭhādivasena pañca pañcāti vīsati phalaṭṭhāti cattālīsapuggalā honti. Ettha ca maggassa ekacittakkhaṇikattā kathaṃ vīsatimaggaṭṭhā puggalā bhaveyyunti.

现已至释义“僧伽于世间难得”此句之次第。此处之僧伽，依胜义(paramattha)与世俗(sammuti)而有二种。其中，胜义僧伽(paramatthasaṅgha)分为四种：四双人(cattāri purisayugāni)、八种个人(aṭṭha purisapuggalā)、四十种个人，以及一百零八种个人。简言之，预流道者与预流果者为一双，一来道者与一来果者为一双，不还道者与不还果者为一双，阿罗汉道者与阿罗汉果者为一双，此即四双人。四道者与四果者，即八种个人。所谓四十种个人，是指预流道者依初禅等有五种，同理，一来道、不还道、阿罗汉道者亦各五种，故有二十位道之个人；同理，果位者亦依预流果等各分五种，故有二十位果之个人，总计四十种个人。此处或有疑问：道仅一识刹那，何以有二十位道之个人？

Vuccatepādakajjhānasammasitajjhānapuggalajjhāsayesupi [Pg.99] hi aññataravasena taṃ taṃ jhānasadisavitakkādiaṅgapātubhāvena cattāropi maggaṭṭhā paṭhamajjhānikādivohāraṃ labhantā paccekaṃ pañcapañcadhā vibhajiyanti, tasmā vīsati maggaṭṭhā honti. Tattha paṭhamajjhānādīsu yaṃ yaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasantassa vuṭṭhānagāminīvipassanā pavattā, taṃ pādakajjhānaṃ vuṭṭhānagāminivipassanāya padaṭṭhānabhāvato. Yaṃ yaṃ jhānaṃ sammasantassa sā pavattā, taṃ sammasitajjhānaṃ. ‘‘Aho vata me paṭhamajjhānasadiso maggo pañcaṅgiko, dutiyajjhānādīsu vā aññatarasadiso caturaṅgikādibhedo maggo bhaveyyā’’ti evaṃ yogāvacarassa uppannajjhāsayo puggalajjhāsayo nāma. Tattha yena paṭhamajjhānādīsu aññataraṃ jhānaṃ samāpajjitvā tato vuṭṭhāya pakiṇṇakasaṅkhāre sammasitvā maggo uppādito hoti, tassa so maggo paṭhamajjhānādi taṃ taṃ pādakajjhānasadiso hoti. Sace pana vipassanāpādakaṃ kiñcijhānaṃ natthi, kevalaṃ paṭhamajjhānādīsu aññataraṃ jhānaṃ sammasitvā maggo uppādito hoti, tassa so sammasitajjhānasadiso hoti. Yadā panayaṃ kiñci jhānaṃ samāpajjitvā tato aññaṃ sammasitvā maggo uppādito hoti, tadā puggalajjhāsayavasena dvīsu aññatarasadiso hoti. Evaṃ samathayānikassa puthujjanassa ariyānaṃ vā pādakajjhānasammasitajjhānapuggalajjhāsayavasena paṭhamajjhānādīnaṃ aññatarajhānasadisassa maggaṅgikassa pavattanato puggalabhedavasena vīsati maggaṭṭhā puggalā honti, tathā phalaṭṭhāpi vīsatīti cattālīsaariyapuggalā honti. Aparampi sace pana puggalassa tathā vidho ajjhāsayo natthi, anulomavasena heṭṭhimaheṭṭhimajhānato vuṭṭhāya uparūparijhānadhamme sammasitvā uppāditamaggo pādakajjhānamanapekkhitvā sammasitajjhānasadiso hoti. Paṭilomavasena uparūparijhānato vuṭṭhāya heṭṭhimaheṭṭhimajhānadhamme sammasitvā uppāditamaggo sammasitajjhānamanapekkhitvā pādakajjhānasadiso hoti, heṭṭhimaheṭṭhimajhānato hi uparūparijhānaṃ balavataranti, aṭṭhasatampi purisapuggalāti tattha ekabījī, kolaṃkolo, sattakkhattuparamoti tayo sotāpannā. Kāmarūpārūpabhavesu adhigataphalā tayo sakadāgāminoti te sabbepi dukkhapaṭipadā dandhābhiññaṃ, dukkhapaṭipadā khippābhiññaṃ, sukhāpaṭipadā dandhābhiññaṃ, sukhāpaṭipadā khippābhiññanti [Pg.100] catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccapari nibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti avihāsu pañca anāmigāno, tathā atappāsudassāsudassīsupi pañca. Akaniṭṭhesu pana uddhaṃsotavajjā antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparibbāyīti cattāroti catuvīsati anāgāmino. Sukkhavipassako, samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa te sabbepi saddhādhurapaññādhurānaṃvasena dveguṇe hutvā aṭṭhasataṃ ariyapuggalā honti. Te sabbepi ‘‘aṭṭhasataṃ vā’’ti vitthāravasena uddiṭṭhā ariyapuggalā te saṅkhepato yugavasena sotāpatti maggaṭṭho phalaṭṭhoti ekaṃ yugantyādinā cattārova honti. Tenevāha ratanaparitte ‘‘ye puggalā aṭṭhasataṃ pasatthā, cattāri etāni yugāni hontī’’ti ayaṃ pabhedomaggaṭṭhaphalaṭṭhesu missakavasena labbhati jhānikavipassakapabhedo pana phalaṭṭheyeva labbhati maggassa ekacittakkhatikattā maggaṭṭhesu na labbhati. Tattha sotāpattiphalaṭṭho jhānikasukkhavipassakavasena duvidho. Tesu jhāniko puggalo tasmiṃ bhave arahattappatto parinibbāyati. Appatto brahmalokagato hoti, so jhāniko nāma. Mūlaṭīkāyaṃ pana nikantiyā sati puthujjanādayo yathāladdhajjhānassa bhūmibhūte suddhāvāsavajjite yattha katthaci nibbattanti tathā kāmabhavepi kāmāvacarakammabalena ‘‘ijjhati hi bhikkhave sīlavato cetopaṇidhi visuddhattā’’ti vuttaṃ. Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhassa bhūmi bhūte yattha katthaci nibbattantī’ti vuttaṃ tathā hi anāgāmisseva kāmabhave nikantiyā pahīnattā sotāpannasakadāgāmīnampi nikantiyā sati kāmabhave kāmāvacarakammabalena uppattibhāvo avāritova hotīti viññāyati tasmā ‘‘appatte brahmalokagato hoti, so jhāniko nāmāti idaṃ yebhuyyavasena vutta’’nti daṭṭhabbaṃ. Sukkhavipassako pana tividho ekabījī, kolaṃkolo, sattakkhattuparamoti. Tattha eko manussaloke vā hotu chadevaloke vā, ekapaṭisandhiko hutvā arahattaṃ patvā parinibbāyati, ayaṃ ekabījī nāma eko [Pg.101] manussaloke ekā paṭisandhi devaloke ekāti dvepaṭisandhiko vā, evaṃ ticatupañcachaparamo hutvā arahattaṃ patvā parinibbāyati, ayaṃ kolaṃkolo nāma. Eko manussaloke sotāpanno hutvā devaloke ekā paṭisandhi tato punāgantvā manussaloke ekāti evaṃ manussadevalokamissakavasena tattha cattāri idha tīṇityādinā tattha cha, idha ekoti yāva sattapaṭisandhiko hutvā parinibbāyati, ayaṃ sattakkhattuparamo nāma. Kevalaṃ pana manussaloke yeva satta devalokeyeva vā sattāti evaṃ amisso hutvā paṭisandhiko gahetabbo apare pana ‘‘ito satta, tato satta saṃsāre vicarantī’’ti vuttattā manussalokasattapaṭisandhidevaloka sattapaṭisandhivasena sattakkhattuparamaṃ vadanti. Taṃ ayuttaṃ kasmā ‘‘kiñcāpi te honti bhusaṃpamattā, na te bhavaṃ aṭṭhamamādiyantī’’ti pāḷiyā virodhattā. Apica dvibhavaparicchinno sakadāgāmīpi dvikkhattuṃ manussalokaṃ āgato bhaveyya, tassapi tattha ekaṃ, idha ekanti vārassa labbhitabbato na panevaṃ daṭṭhabbaṃ. Sakiṃ imaṃ manussalokaṃ āgacchatīti sakadāgāmī idha patvā idha parinibbāyī, tattha patvā tattha parinibbāyī, tattha patvā idha parinibbāyī, idha patvā tattha parinibbāyīti pañcasu sakadāgāmīsu pañcamako idha adhippeto. Yadi evaṃ idha patvā idha parinibbāyīti ādayo cattāro kathaṃ sakadāgāmīnāmāti. Te sakiṃ puna āgacchatīti vacanatthena sakadāgāmī nāma. Kāmataṇhāya sabbaso pahīnattā imaṃ kāmadhātuṃ anāgacchatīti anāgāmī, niccaṃ brahmalokeyeva paṭisandhi vasena āgacchatīti adhippāyo. Jhānikassa evaṃ hotu, sukkhavipassakassa kathanti sopi jhānikova hutvā gacchati tassa hi maggantare sīhabyagghādīhi hatassāpi lakkhaṇattayaṃ āropetvā jhāniko hutvāva maraṇaṃ hoti ayaṃ pana rūpārūpabhavena ekakkhattuparamo nāma. Sattakkhattuparamādayo ariyā rūpārūpalokesu anekakkhattupaṭisandhikāpi brahmalokasāmaññena ekapaṭisandhikā nāma honti. Arahā pana pāpakaraṇe rahābhāvā dakkhiṇaṃ arahattā puna bhavā bhinibbattiyārahābhāvātyādinā vacanatthena arahā nāma. Sopi tividho jhānika sukkhavipassaka samasīsīvasena. Tattha jhāniko maggeneva āgato[Pg.102], so paṭisambhidāppatto nāma. Aparopi puthujjanasekkhasantāne jhāniko hutvā jhānaṃ pādakaṃ katvā maggaṃ uppādeti, sopi jhānikova. Sukkhavipassako pana kilesakkhayamattameva maggena saha anāgatajhānaṃ nāma natthi, taṃ pacchā parihāyatītipi vadanti. Samasīsī pana tividho hoti iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. Tattha yo ṭhānādīsu iriyāpathesu yeneva iriyapathena samannāgato hutvā vipassanaṃ ārabhati, teneva iriyāpathena arahattaṃ patvā parinibbāyati ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antoroge eva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyati ayaṃ rogasamasīsi nāma. Yo pana terasasu sīsesu kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati, pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati, ayaṃ jīvitasamasīsīnāma. Tattha terasa sīsāni katamāni terasa sīsāni. Palibodhasīsaṃ, taṇhābandhanasīsaṃ, mānaparāmāsasīsaṃ, diṭṭhivikkhepasīsaṃ, uddhaccakilesasīsaṃ, avijjāadhimokkhasīsaṃ, saddhāpaggahasīsaṃ, vīriyaupaṭṭhānasīsaṃ, satiavikkhepasīsaṃ, samādhidassanasīsaṃ, paññāpavattisīsaṃ, jīvitindriyagocarasīsaṃ, vimokkhasaṅkhārasīsanti. Ettha ca avijjā pariyādāyakaṃ maggacittaṃ jīvitindriyaṃ pariyādātuṃ sakkoti, jīvitapariyādāyakaṃ cuticittaṃ avijjaṃ pariyādātuṃ na sakkoti, avijjā pariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Kathaṃ panidaṃ sīsaṃ samaṃ hotīti. Vārasamatāya, yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge maggaphalanibbānapahīnasesakilesapaccavekkhaṇāvasena pañca paccavekkhaṇāni, tathā sakadāmimagge pañca, anāgāmimagge pañca, arahattamagge sesakilesābhāvā cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsa pariyādānampi samaṃ hoti nāma. Arahattamagge ca pavattisīsaṃ jīvitindriyaṃ pavattito vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādiyati. Yāva pana cuti, tāva pavattisabhāvato pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati nāma. Kilesapariyādānena maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārāva [Pg.103] paripuṇṇā. Paripuṇṇavasena pahīnakilese paccavekkhaṇato kilesapariyādānasseva vārāti vattabbataṃ arahanti, teneva kilesasīsaṃ avijjāpariyādānañca pavattisīsaṃ jīvitindriyapariyādānañca samaṃ katvā imāya vārasamatāya kilesapariyādānaṃ jīvitapariyādānānaṃ apubbacarimatā veditabbāti vuttaṃ. Saṃyuttaṭhakathāyaṃ pana yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃti puggalo samasīsī. Ettha ca pavattisīsaṃ kilesasīsanti dve sīsāni. Tattha pavattisīsaṃ nāma jīvitindriyaṃ. Kilesasīsaṃ nāma avijjā. Tesu jīvitindriyaṃ cuticittaṃ khepeti. Avijjaṃ maggacittaṃ. Dvinnaṃ cittānaṃ ekato uppādo natthi. Maggānantaraṃ pana phalaṃ, phalānantaraṃ bhavaṅgaṃ, bhavaṅgato vuṭṭhāya paccavekkhaṇaṃ paripuṇṇaṃ hoti, taṃ aparipuṇṇaṃ vāti. Tikhiṇena asinā sīse chindantepi hi eko vā dve vā paccavekkhaṇavārā avassaṃ uppajjantiyeva, cittānaṃ pana lahuparivattitāya āsavakkhayo ca jīvitapariyādānañca ekakkhaṇe viya sañjāyatī’ti vuttaṃ. Taṭṭīkāyañca ‘‘dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccayavekallaṃ. Paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā. Aparipuṇṇaṃ pañcakkhattuṃ pavattiyā. Kiñcāpi eko vā dve vā ti vuttaṃ, taṃ pana vacana siliṭṭhavasena vuttaṃ. Yāva ekaṃ vā dve vā tadārammaṇacittānīti heṭṭhimantena dve pavattantīti vadantī’’ti vuttaṃ. Ettha ca ‘‘paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇaṃ pañchakkhattuṃ pavattiyā’’ti iminā aṭṭhakathāṭīkāvacanena samasīsīnaṃ paccavekkhaṇāvasena maraṇāsannavīthiyaṃ paripuṇṇavasena sattakkhattuṃ, aparipuṇṇavasena pañcakkhattuṃ kriyajavanāni javantīti sanniṭṭhānametthāva gantabbaṃ. ‘‘Asammūḷho kālaṃ karotī’’ti vuttattā ca viññāyati sattakkhattuṃ paripuṇṇavasena maraṇāsannakāle javanapavatti. Evañca sati ‘‘mandappavattiyaṃ pana maraṇakālādīsu pañcavāramevā’’ti ettha ‘‘mandappavattiya’’nti visesanaṃ sātthakaṃ siyā. ‘‘Pañcavāramevā’’ti ettha evakārena mandappavattikāle chasattakkhattuṃ nivatteti. Asammūḷhakāle pana chasattakkhattumpi anujānāti. Kāmāvacarajavanānañca aniyataparimāṇā balavakālepi parisampuṇṇabhāvā tathā hi ‘‘kāmāvacarajavanānibalavakāle sattakkhattuṃ chakkhattuṃ vā, mandappavattiyaṃ pana maraṇakālādīsu pañcavārameva. Bhagavato yamakapāṭihāriyakālādīsu lahukappavattiyaṃ cattāri pañcavā [Pg.104] paccavekkhaṇajavanacittāni bhavantī’’ti aniyamitappamāṇavasena uppattibhāvo āgato imasmiṃ samasīsiniddesavārepi maraṇāsannavīthicittassa visuṃ alabbhanato paccavekkhaṇanteyeva bhavaṅgacittena parinibbānato paripuṇṇavasena satta javanacittāni pāṭikaṅkhitabbānīti amhākaṃ khanti vīmaṃsitvā gahetabbo ito yuttataro vā pakāro labbhamāno gavesitabbo. Evaṃ paramatthasaṅghavasena cattāri purisayugāni, aṭṭha purisapuggalā, cattālīsampipuggalā aṭṭhasatampi purisapuggalāti sabbaṃ samodhānetvā imasmiṃ loke saṅghopi dullabhoti veditabbo tathā hi ariyapuggalā atidullabhāva sāsanassa vijjamānakālepi idāni sotāpannassāpi avijjamānato ayaṃ paramatthasaṅghavicāraṇā. Sammutisaṅgho pana ñatticatutthena upasampanno puthujjanasaṅghova, sopi dullabhoyeva. Kasmā buddhuppādakāleyeva labbhanato tathā hi anuppanne buddhe paccekabuddhānaṃ satasahassādigaṇane uppajjamānepi tesaṃ santike upasampadābhāvassa alabbhamānato paccekabuddhānañhi santike pabbajitānaṃ kulaputtānaṃ saraṇagamanakammaṭṭhānassāpi dātuṃ asakkuṇeyyattā. Paccekabuddhā ca nāma mūgassa supinadassanaṃ viya attanā paṭiladdhasaccadhamme paresaṃ ācikkhituṃ na sakkonti, tasmā te pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ te pārupitabba’’nti ādinānayena abhisamācārikameva sikkhāpesuṃ tasmā buddhuppādakāleyeva sammutisaṅgho labbhati. Apica na te dullabhāyeva honti, atha kho tasmiṃ uddissa appamattakassāpi katākārassa asaṅkhyeyyaphalāpi honti vuttañhetaṃ bhagavatā ‘‘bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadā pāhaṃ ānanda saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmi na tvevāhaṃ ānanda kenaci pariyāyena saṅghagatā dakkhiṇā pāṭipuggalikaṃ dakkhiṇaṃ mahapphalanti vadāmī’’ti. Tathā hi uparipaṇṇāsake dakkhiṇavibhaṅgavaṇṇanāyaṃ ‘‘kāsāvakaṇṭhānaṃ saṅghe dinne dakkhiṇāpi guṇāsaṅkhyāya asaṅkhyeyyā’’ti vuttaṃ. Saṅghagatadakkhiṇā hi saṅghe cittīkāraṃ kātuṃ sakkontassa hoti. Saṅghe pana cittīkāro dukkaro yo hi ‘‘saṅghagataṃ dakkhiṇaṃ dassāmī’’ti deyyadhammaṃ paṭiyādetvā [Pg.105] vihāraṃ gantvā bhante saṅghaṃ uddissa ekaṃ theraṃ dethā’ti vadati, atha saṅghato sāmaṇeraṃ labhitvā ‘‘sāmaṇero me laddho’’ti aññathattaṃ āpajjati, tassa dakkhiṇā saṅghagatā na hoti. Mahātheraṃ labhitvā pi ‘‘mahāthero me laddho’’ti somanassaṃ uppādentassāpi na hotiyeva. Tassa dakkhiṇā saṅghagatā na hoti. Yo pana sāmaṇeraṃ upasampannaṃ vā daharaṃ vā theraṃ vā bālaṃ vā paṇḍitaṃ vā yaṃkiñci saṅghato labhitvā nibbematiko hutvā ‘‘saṅghassa dammī’’ti saṅghe cittīkāraṃ kātuṃ sakkoti, tassa dakkhiṇā saṅghagatā nāma hoti. Parasamuddavāsino kira evaṃ karonti tattha hi eko vihārassāmikuṭumbiko ‘‘saṅghagataṃ dakkhiṇaṃ dassāmī’’ti saṅghato uddisitvā ‘‘ekaṃ bhikkhuṃ dethā’’ti yācitvā so ekaṃ dussīlabhikkhuṃ labhitvā nisīdanaṭṭhānaṃ opuñjāpetvā āsanaṃ paññapetvā upari vitānaṃ bandhitvā gandhadhūmapupphehi pūjetvā pāde dhovitvā makkhetvā buddhassa nipaccakāraṃ karonto viya saṅghe cittīkārena deyyadhammaṃ adāsi so bhikkhu pacchābhattaṃ vihāraṃ jagganatthāya ‘‘kudālakaṃ dethā’’ti gharadvāraṃ āgato upāsako nisinnova kudālaṃ pādena khipitvā ‘‘gaṇhā’’ti adāsi tamenaṃ manussā āhaṃsu ‘‘tumhehi pātova etassa katasakkāro vattuṃ na sakkā, idāni apacayamattakampi natthi, kiṃ nāmeta’’nti. Upāsako ‘‘saṅghassa so ayyo cittīkāro, na etassā’’ti āha. Kāsāvakaṇṭhasaṅghadinnadakkhiṇaṃ pana ko sodheti, sāriputtamoggalānādayo asītimahātherā sodhenti api ca therā ciraparinibbutā, there ādiṃ katvā yāvajjatanā dharamānakhīṇāsavā sodhentiyeva, tathā hi dāyakato paṭiggāhatopi mahapphalaṃ hoti dānaṃ. Dāyakato vessantarajātakaṃ kathetabbaṃ vessantaro hi dussīlassa jūjakābrāhmaṇassa nayanasadise dve jālīkaṇhājine putte datvā pathaviṃ kampesi. Sabbaññutaññāṇaṃ ārabbha pavattacetanāya mahantabhāvena pathaviṃ kampesi. Evaṃ dāyakatopi mahapphalaṃ hoti. Paṭiggāhakato pana sāriputtattherassa dinnacoraghātakavatthu kathetabbaṃ coraghātako nāma hi sāvatthiyaṃ eko janapadapuriso pañcavīsati vassāni coraghātakakammaṃ katvā mahallakakālepi tiṃsa vassāni nāsikavāteneva kaṇṇanāsādīni chinditvā coraghātakakammaṃ [Pg.106] karontasseva pañcapaññāsa vassāni vītivattāni. So maraṇa mañce nipannova attano kammabalena mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti, tassa saddena bhītā manussā ubhato passe gehaṃ chaḍḍetvā palāyiṃsu. Tadā sāriputtatthero dibbacakkhu nā lokaṃ volokento taṃ disvā tassa anukampaṃ paṭicca tassa gehadvāre aṭṭhāsi. So kujjhitvā tikkhattuṃ nāsikavātena vissajjamānopi vissajjituṃ asakkonto ativirocamānaṃ theraṃ disvā ativiya pasīditvā attano atthāya sampāditaṃ pāyāsaṃ adāsi. Theropi maṅgalaṃ vaḍḍhetvā pakkami. Coraghātako therassa dinnadānaṃ anussaritvā sagge nibbatti, evaṃ paṭiggāhakatopi mahapphalaṃ hoti. Ubhayatopi mahapphalaṃ, anāthapiṇḍikavisākhādayo buddhappamukhassa dinnadānaṃ veditabbaṃ.

就基础禅(pādakajjhāna)、思惟禅(sammasitajjhāna)与个人意乐(puggalajjhāsaya)而言，由于在各自的情况下，显现出与该禅那相应的寻等禅支，四道中的每一道都可分为五种，因此共有二十种道行者。其中，在初禅等禅定中，入任何一种禅，出定后思惟诸行时，生起了出定之观(vuṭṭhānagāminīvipassanā)，该禅即被称为“基础禅”，因为它作为出定之观的立足处。思惟任何一种禅而生起此观，该禅即名为“思惟禅”。“啊，愿我的道能如初禅具足五支，或如第二禅等具足四支等差别！”——如此，瑜伽行者生起的意乐即名为“个人意乐”。于此，若依于入初禅等任何一种禅，出定后思惟各种行法而生起道，则其道便与该基础禅相似。若无任何作为观之基础的禅，仅是思惟初禅等任何一种禅而生起道，则其道便与思惟禅相似。当他入了某种禅，又思惟另一种禅而生起道时，则依个人意乐，其道与二者之一相似。如此，对于止行者(samathayānika)的凡夫或圣者，依基础禅、思惟禅与个人意乐，生起了与初禅等任何一种禅相似的道支，故依个人差别有二十种道行者；同样也有二十种果行者，因此共有四十种圣者。再者，若个人无此意乐，顺次从较低的禅出定，思惟较高的禅法而生起的道，不依赖基础禅，而与思惟禅相似。逆次从较高的禅出定，思惟较低的禅法而生起的道，不依赖思惟禅，而与基础禅相似，因为较高的禅强于较低的禅。一百零八种人：一种子、家家、极七返有，此三者为须陀洹。于欲、色、无色界证果的三种斯陀含，他们都依苦行道迟通、苦行道速通、乐行道迟通、乐行道速通这四种行道而分为二十四种。中有般涅槃者、生般涅槃者、有行般涅槃者、无行般涅槃者、上流至色究竟天者——在无烦天(Avihā)有这五种不还者；同样，在无热天(Atappā)、善见天、善现天也各有五种。但在色究竟天，除上流者外，有中有般涅槃者、生般涅槃者、有行般涅槃者、无行般涅槃者这四种，故共有二十四种不还者。干观者(sukkhavipassaka)与止行者两种阿罗汉，四种道行者，共五十四种。他们都依以信为主导(saddhādhura)和以慧为主导(paññādhura)而加倍，成一百零八种圣者。所有这些圣者，若依“一百零八”详述，则简要地依双(yuga)而言，须陀洹道与须陀洹果为一双等，共为四双。是故《宝经》(Ratanaparitta)中说：“受赞叹者百有八，此为四双人。”此区别于道、果位中是混合的，而禅行者与观行者的区别仅存于果位，因道仅一心识刹那，故于道位中不存。其中，须陀洹果位者分为禅行者与干观者二种。其中，禅行者若于此生证阿罗汉果而般涅槃；若未证得，则生于梵天界，此名“禅行者”。于《根本疏》(Mūlaṭīkā)中则说，若有爱好(nikanti)，凡夫等会依其所得之禅，投生于除净居天外的任何相应之地；同样，于欲界，亦由欲界业力而生，如言：“诸比丘，因戒清净，具戒者的心愿得以成就。”不还者因已全断欲贪，于欲界不生爱好，故说“投生于除欲界外，与其所得之禅相应的任何地方”。如此，因仅不还者断除对欲界的爱好，故可知须陀洹、斯陀含若有爱好，则由欲界业力于欲界投生之事，亦不被阻止。是故，“若未证得，则生于梵天界，此名‘禅行者’”应知是依多数情况而言。干观者则有三种：一种子、家家、极七返有。其中，一种子者，或于人界，或于六欲天，仅一次结生后，证阿罗汉果而般涅槃，此名“一种子”。家家者，或于人界一次结生，天界一次结生，共二次结生；或如此三、四、五，至多六次结生后，证阿罗汉果而般涅槃，此名“家家”。极七返有者，于人界成须陀洹后，于天界一次结生，复还人界一次结生，如此人、天界混合，于彼处四次，于此处三次等，至多七次结生后般涅槃，此名“极七返有”。然而，仅于人界七次，或仅于天界七次，如此不混合的结生亦应了知。另有人言“于此七次，于彼七次，轮回流转”，并依人界七次结生、天界七次结生而说极七返有。此说不当。何以故？与“纵彼极放逸，不取第八有”的圣典文句相违。再者，限定于二有的斯陀含亦可能二次来人界，于他亦可得“彼处一次，此处一次”之说，故不应作如是观。一来者(sakadāgāmī)指仅来此欲界一次。于此证果、于此般涅槃；于彼证果、于彼般涅槃；于彼证果、于此般涅槃；于此证果、于彼般涅槃——于此五种一来者中，此处意指第五种。若尔，前四种“于此证果、于此般涅槃”等，何以名一来者？依“仅再来一次”之义，名为一来者。不还者(anāgāmī)因全断欲贪，不来此欲界，意指恒于梵天界结生。禅行者如此，干观者又如何？彼亦如禅行者而去，因其于道途中，即便为狮虎所害，亦能安立三相，如禅行者而死。此亦名“色、无色界至多一次者”。极七返有等圣者，虽于色、无色界多次结生，然以梵天界为通称，亦名一次结生。阿罗汉(arahā)则因无有秘密行恶，堪受供养，不再于有中生起等义，而名阿罗汉。彼亦分三：禅行者、干观者、等首者(samasīsī)。其中，禅行者由道而来，名为得无碍解者。另有于凡夫、有学相续中为禅行者，以禅为基础而生起道，彼亦为禅行者。干观者则仅以道灭尽烦恼，无未来之禅，亦有说其后会退失。等首者则有三：威仪等首、病等首、命等首。其中，于行住等威仪中，以何威仪开始修观，即以该威仪证阿罗汉果而般涅槃，此名“威仪等首”。患某种病，于病中即开始修观，证阿罗汉果，并因该病而般涅槃，此名“病等首”。于十三首中，烦恼首——无明，为阿罗汉道所断尽；相续首——命根，为死心所断尽，此名“命等首”。此中，十三首为何？十三首为：障碍首、爱结首、慢执首、见乱首、掉举烦恼首、无明胜解首、信摄持首、精进现起首、念不乱首、定见首、慧转首、命根境首、解脱行首。于此，断尽无明之道心能断命根，而断命根之死心不能断无明。断无明之心与断命根之心不同。然此首如何相等？由时相等故。于道生起之时，于须陀洹道，有道、果、涅槃、已断、余烦恼五种省察；同样，斯陀含道五种，阿那含道五种，阿罗汉道因无余烦恼而有四种。于此十九省察智上安住，而后入有分而般涅槃。由此时相等，此二首之断尽亦名为等。于阿罗汉道，相续首——命根，道从相续中出离，从死心向上，以不令再生之故，虽被断尽，然直至死心，仍具相续之性，故相续首——命根，名为被死心所断尽。由断烦恼之道心，其后应生之省察时已圆满。为令已断烦恼被省察，故断烦恼本身堪称“时”。是故，烦恼首——无明之断尽，与相续首——命根之断尽，作平等观，由此时相等，应知烦恼断尽与命断尽非前非后。《相应部义注》(Saṃyuttaṭhakathā)中说：“若人之漏断尽与命断尽非前非后，此人为等首者。”于此，有相续首与烦恼首二首。其中，相续首名命根，烦恼首名无明。其中，命根为死心所灭，无明为道心所灭。二心不能同时生起。道之后为果，果之后为有分，从有分出而省察，或圆满或不圆满。即便以利剑斩首，亦必生起一、二次省察时。因心转变迅速，故漏尽与命尽仿佛同时发生。《复疏》(Taṭṭīkā)中亦言：“‘二心’指死心与道心。‘彼’指省察不圆满。‘圆满’指速行心七次转起，‘不圆满’指五次转起。虽言‘一或二’，然此说为简略之言。乃至‘一或二所缘心’，于下文中说‘转起二次’。”于此，依义注、复疏所言“圆满则速行心七次转起，不圆满则五次转起”，于此应作结论：等首者于临死心路中，依省察，圆满则七次，不圆满则五次作意速行生起。由“不昏乱而死”之说可知，临死时速行圆满转起七次。若尔，“于心力弱时，如临死等，仅五次而已”中，“心力弱时”之限定便有意义。“仅五次而已”中之“仅”字，排除了心力弱时有六、七次之可能，而于不昏乱时，则亦许有六、七次。欲界速行心数量不定，力强时亦圆满。故言：“欲界速行，力强时六或七次，然于心力弱时，如临死等，仅五次而已。世尊示现双神变等时，于轻快转起中，有四或五省察速行心。”此为不定数量生起之例。于此等首者之解释中，因临死心路之心无法别得，于省察后即以有分心般涅槃，故圆满时应期待七速行心，此为我等之见解。应审思之，若得更合理之说，亦当探求。如是，依胜义僧，有四双人、八种人、四十种人、一百零八种人，总合观之，当知此世间僧亦为难得。诚然，圣者极为难得，纵于教法住世之时，如今亦无须陀洹，此为对胜义僧之思察。世俗僧则为由一白三羯磨受具足戒之凡夫僧，彼亦难得。何以故？仅于佛出世时可得。诚然，于无佛出世时，虽有成千上万辟支佛出世，然于彼处不得受具足戒。因于辟支佛处出家之良家子，乃至不能授与归依与业处。辟支佛犹如哑子得梦，不能将其所证真理为他人说，故彼等不能令人出家、指导业处，仅能以“应如是著衣，如是披衣”等方式，教导学处行仪。是故，仅于佛出世时可得世俗僧。然彼等亦非全无功德，反之，为彼等作少分供养，亦得无量果报。如世尊言：“阿难，于未来世，将有徒具宗姓、颈挂袈裟、毁戒、行恶法者。人于此等毁戒者中，为僧团而行布施。阿难，我言彼时对僧团之施，无量无数。然阿难，我决不以任何方式说，对僧团之施比对个人之施有更大果报。”同样，于《后五十经篇》之《施分别经释义》(Dakkhiṇāvibhaṅgavaṇṇanā)中言：“施予颈挂袈裟之僧团，其施之功德，无量无数。”对僧团之施，须能于僧团生起恭敬心。然于僧团生恭敬心甚难。若有人备妥供物，往寺院言：“请为僧团施我一长老。”从僧团得一沙弥，便心生别念：“我得一沙弥。”其施便非对僧团。即便得一大长老，若生“我得一大长老”之喜，其施亦非对僧团。若得沙弥或具足戒者，或少或长，或愚或智，从僧团得任何人，皆无分别，心念“我施予僧团”，能于僧团生恭敬心，其施方名对僧团之施。据说，海外之人如是行。彼处有一寺院施主，欲行对僧团之施，从僧团乞言：“请施我一比丘。”得一毁戒比丘，便洒扫坐处，敷设座位，上张华盖，以香、花供养，为其洗足涂油，如奉事佛陀般，以对僧团之恭敬心而行布施。该比丘食后，为扫除寺院，至其家门言：“请给我锄头。”优婆塞坐而以足踢出锄头言：“取去。”众人言：“汝晨间待彼如此恭敬，难以言喻，今竟无丝毫敬意，是何道理？”优婆塞言：“我之恭敬心乃对僧团，非对此人。”然则，谁能清净对颈挂袈裟之僧团的布施？舍利弗、目犍连等八十大长老能清净之。即便长老们早已般涅槃，从诸长老始，乃至今日住世之漏尽者，亦能清净之。是故，施者之德亦令布施得大果报。于施者方面，当说韦桑达拉本生故事。韦桑达拉将视如己目之二子阇利与罽拏施予恶人居嘉咖婆罗门，令大地振动。因其志求一切知智之思心广大，故大地振动。如是，由施者亦得大果报。由受者方面，当说舍利弗长老接受刽子手布施的故事。有一刽子手，于舍卫城，某乡人二十五年来行刽子手之业，年老时，三十年间仍以鼻风断人耳鼻等，行刽子手之业共五十五年。彼临终卧床，由其业力，如生地狱，大声号叫，痛苦不堪。众人为其声所惧，弃其屋两侧之房而逃。时，舍利弗长老以天眼观世间，见此人，生悲悯心，立于其家门。彼人怒，三次欲以鼻风吹之，然不能，见长老身极光明，生大净信，以自备之乳粥供养。长老为增其福而离去。刽子手忆念供养长老之施，命终生天。如是，由受者亦得大果报。由二者亦得大果报，当知给孤独、毘舍佉等施佛为首之僧团事。

Vuttañhetaṃ bhagavatā.

此为世尊所说。

‘‘Tathāgate ca sambuddhe, athavā tassa sāvake;

Natthi citte pasannamhi, appakā nāma dakkhiṇā.

于如来正自觉者，或其声闻，若心净信，则无微少之布施。

Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti.

诸佛不可思议，佛法亦不可思议；于不可思议者生净信，其果报亦不可思议。

Evaṃ ubhayavasena mahapphalabhāvo veditabbo. Dāyakatopi paṭiggāhakatopi nipphalameva. Seyyathāpi makkhaligosālachasatthārādīnaṃ attano upāsakamicchādiṭṭhīhi pūjāvisesā vuttañhetaṃ bhagavatā.

如是当知，大果报是由双方决定的。也可能对布施者和接受者都毫无果报。例如，对于末伽梨·果萨拉(Makkhali Gosāla)等六师，其怀有邪见的优婆塞所作的特殊供养，世尊曾就此说过：

‘‘Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;

Na so saṅkhatadhammānaṃ, kalaṃ nāgghati soḷasi’’nti.

“愚人月复一月以茅草尖取食，其价值尚不及已通达法者之十六分之一。”

Tenevāha bhagavā cattārimāni ānanda dakkhiṇavisuddhiyo’’ti. Imāni tīṇi buddhadhammasaṅgharatanāni sādhūnaṃ ratijananatthena ratanāni nāma.

因此世尊说：“阿难，有此四种布施清净。”这佛、法、僧三宝，因能令善士生起喜悦，故名为宝。

Vuttañhetaṃ.

对此曾说：

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.

“受人敬重，价值连城，无与伦比，难得一见；为无上士夫所享用，故名为宝。”

Ratanañca nāma duvidhaṃ saviññāṇakāviññāṇakavasena. Tattha aviññāṇakaṃ cakkaratanaṃ, maṇiratanaṃ yaṃ vā panaññampi anindriyabaddhasuvaṇṇarajatādi. Saviññāṇakaṃ hatthiassaratanādipariṇāyakaratanapariyosānaṃ, yaṃ vā [Pg.107] panaññampi indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati, kasmā yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ saviññāṇakānaṃ hattiratanādīnaṃ alaṅkāratthāya upanīyati. Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ anagārikaratanañca tattha anagārikaratanaṃ aggamakkhāyati. Kasmā yasmā agārikaratanesu aggo cakkavattīpi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā dibbamānussikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti. Anagārikaratanampi duvidhaṃ ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekkhāsekkhavasena. Asekkharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena. Samathayānikaratanampi duvidhaṃ sāvakapāramippattamapattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāriputtamoggalānasadisāpi hi anekasatā sāvakā paccekabuddhassa guṇānaṃ satabhāgampi na upanenti. Paccekabuddhato sambuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya sakalampi jambudīpaṃ pallaṅke na pallaṅkaṃ ghaṭṭento nisinnā paccekasambuddhā ekassa guṇānaṃ neva saṅkhyaṃ kalaṃ gaṇanabhāgaṃ upanenti, vuttañhetaṃ bhagavatā ‘‘yāvatā bhikkhave sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’ti ādi. Evaṃ ‘‘buddho ca dullabho loke, saddhammasavanampi ca, saṅgho ca dullabho loke’’ti imesaṃ tiṇṇaṃ padānaṃ atthuddhāravasena sabbaso attho vuttoyeva hoti.

珍宝有两种，即有情珍宝和无情珍宝。其中，无情珍宝有轮宝、摩尼宝，以及其他非由感官系缚的金银等物。有情珍宝则包括象宝、马宝等，直至辅相珍宝为止，以及其他由感官系缚之物。在此，有情珍宝被称为最胜，因为无情珍宝如金银珠宝等，是被用来装饰有情珍宝，如象宝等的。有情珍宝也有两种，即畜生珍宝和人类珍宝。其中，人类珍宝被称为最胜，因为畜生珍宝是人类珍宝的附庸。人类珍宝也有两种，即女人珍宝和男人珍宝。其中，男人珍宝被称为最胜，因为女人珍宝会成为男人珍宝的侍者。男人珍宝也有两种，即在家珍宝和出家珍宝。其中，出家珍宝被称为最胜，因为即使在家珍宝中最殊胜的转轮王，也会以五体投地之礼敬礼、侍奉、供养具备戒等功德的出家珍宝，从而获得天人和人间的成就，最终获得涅槃的成就。出家珍宝也有两种，即圣者和凡夫。圣者也有两种，即有学和无学。无学也有两种，即纯观行者(sukkhavipassaka)和止观行者(samathayānika)。止观行者也有两种，即已达声闻波罗蜜者和未达者。其中，已达声闻波罗蜜者因其功德伟大而被称为最胜。然而，辟支佛珍宝又胜过已达声闻波罗蜜者的珍宝，因其功德更伟大。即使是数百位如舍利弗、目犍连般的弟子，其功德也达不到一位辟支佛的百分之一。正等觉佛珍宝胜过辟支佛，因为其功德伟大，即使所有坐在遍满整个瞻部洲(Jambudīpa)的坐垫上而互不接触的辟支佛，其功德也达不到一位佛陀功德的数量、分数或一小部分。正如世尊所说：“诸比丘，所有无足的众生……乃至……如来是他们的第一。”如是，通过阐释“佛陀于世间难得，听闻正法亦难得，僧伽于世间亦难得”这三句的义理，其全部意义皆已说明。

Iti sāgarabuddhittheraviracite sīmavisodhane saṅghavaṇṇanāya

此为萨伽罗菩提长老所著《界清净》中的僧伽释义。

Samasīsikaṇḍo catuttho paricchedo.

等首篇，第四章。

Pakiṇṇakakaṇḍo

杂篇

Idāni [Pg.108] sappurisāti dullabhāti imassa saṃvaṇṇanākkamo sampatto tathā hi loke sappurisāpi atidullabhāyeva. Sappurisāti kalyāṇaguṇasampannā uttamapurisā. Te nissāya jātidhammā sattā jātiyā, maraṇadhammā sattā maraṇato muccanti vuttañhetaṃ bhagavatā ‘‘mamañhi ānanda kalyāṇamittaṃ āgamma jātiyā parimuccanti, jarādhammā sattā jarāya muccantī’’ti ādi vacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto nāma. Taṃ alabhantena sāriputtamoggalānādayo ariyapuggalā vā. Tepi alabhantena ekantajahitaṃ sivaṭṭhikaṃ kalyāṇamittaṃ labhitabbaṃ, vuttañhetaṃ porāṇehi.

现在到了阐释“善人难得”这句话的时候了。确实，世间的善人极为稀有。所谓“善人”，是指具足善德的至上之人。依靠他们，生为本性的众生得以从生中解脱，死为本性的众生得以从死中解脱。正如世尊所说：“阿难，正是因为依靠我这位善友，生为本性的众生得以从生中解脱，老为本性的众生得以从老中解脱。”等等。由此可知，具足一切品德的正自觉者才被称为善友。如果得不到他，那么就应寻找舍利弗、目犍连等圣人。如果也得不到他们，那么应当找到一位已完全舍离、如冢间枯骨般的善友。古人曾如此说。

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, nocāṭhāne niyojaye’’ti.

“可爱、可敬、值得尊敬，能劝谏、能容纳谏言；能说甚深之法，亦不强人于非处。”

Evamādiguṇasamannāgato vaḍḍhipakkhe ṭhitapaṇḍitapuggalo loke dullabhova. Katamo paṇḍitapuggalo buddhapaccekabuddhā asīti ca mahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirājaayogharakumāraka akattipaṇḍitādayo ca paṇḍitāti veditabbā. Te bhaye viya rakkhā, andhakāre viya padīpā, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā brahmaloke patiṭṭhitā, devaloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kusalahassāni sagge nibbattāni, tathā mahāmoggalānamahākassapapabhuti sunettassa satthuno sāvakā appekacce brahmaloke upapajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu, vuttañhetaṃ ‘‘natthi bhikkhave paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti. Apica taggaramālādigandhabhaṇḍasadiso paṇḍito, taggaramālādigandhabhaṇḍapaliveṭhanapattasadiso tadupasevī vuttañhetaṃ nāradajātake.

具足以上等等功德、立于增长一边的智者，在世间是极为稀有的。哪些是智者呢？佛陀、独觉佛、八十大弟子以及如来的其他弟子，还有如善眼(Sunetta)、大果文达、毗杜罗(Vidhura)、萨拉邦咖、摩诃优沙陀(Mahosadha)、须陀须摩(Sutasoma)、尼弥王(Nimirāja)、铁室童子(Ayogharakumāraka)、阿吉帝智者(Akittipaṇḍita)等人，都当知是智者。他们如怖畏中的守护，如黑暗中的明灯，如在饥渴等痛苦的压迫下获得饮食；他们能够为听从其言教者摧毁一切怖畏、灾患与祸殃。确实，依靠如来，无量无数的天人证得了诸漏的灭尽，或安立于梵天界，或生于天界。有人对舍利弗长老生起净信，以四资具奉事长老，八万善业的果报在天界生起。同样，大目犍连、大迦叶等，以及善眼导师的弟子们，有些生于梵天界，有些生于他化自在天……有些生于富裕的大家族中。正如经中所说：“诸比丘，从智者无有怖畏，从智者无有灾患，从智者无有祸殃。”再者，智者如同多伽罗木(taggara)花环等香料，亲近他的人如同包裹多伽罗木花环等香料的叶子。这在《那罗达本生》中说道：

‘‘Taggarañca [Pg.109] palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā’’ti.

“若人以叶包裹多伽罗香，其叶亦会散发芳香；亲近智者也是如此。”

Akittipaṇḍito sakkena devānamindena vare diyyamāne evamāha

阿吉帝智者在天帝释(Sakka)赐予他恩惠时，这样说道：

‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

Dhīrenā’lāpasallāpaṃ, taṃ kare tañca rocaye.

“当见智者，当闻智者，当与智者共住；当与智者交谈，应行此事，并乐于此。”

Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

“智者为你做了什么呢？迦叶，请说出原因；迦叶，你为何渴求得见智者？”

Nayaṃ nayati medhāvī, adurāyaṃ na yuñjati;

Sanaro seyyaso hoti, sammā vutto na kuppati;

Vinayaṃ so pajānāti, sādhu tena samāgamo’’ti.

“智者引导人走上正道，不让人误入歧途；好人会变得更好，听闻善言而不怒；他了知律仪，与他交往是好事。”

Apica tepi sappurise saṅgamma assutapubbampi ubhayalokahitāvahaṃ vācaṃ suyyateva, vuttampi cetaṃ.

再者，与善人交往，即能听闻到前所未闻、对今生与来世都有利益的话语。对此，经中也曾说：

‘‘Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālīkaṃ taṃ catuttha’’nti ca.

“贤善者说，善说语是第一；说正法，不说非法，是第二；说爱语，不说不爱语，是第三；说谛实语，不说虚妄语，是第四。”

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti.

“佛陀所说之语，能得安稳，能证涅槃，能终结痛苦，此语实为诸语之最上。”

Sappurisūpanissayasevanapaccayāyeva dānādikusalasamāyogena apāyadukkhato muccanti vuttañhetaṃ ‘‘apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, yato tesampi upakārānussaraṇatā kataññutā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetūca honti vuttañhetaṃ bhagavatā, ‘‘dve me bhikkhave puggalā dullabhā lokasmiṃ, katame dve, yo ca pubbakārī, yo ca kataññu katavedī’’ti. Apica vidhuramahosadhajātakādikālepi idhalokaparalokasampattiatthameva attano vacanakare sammā yojenti. Anākulakammantādhiṭṭhānena kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasamatāya abyasaniyatāca kālānatikkamanaappatirūpakaraṇaakaraṇasithilakaraṇāhi akusalādīhi rahitakasigorakkhavāṇijjādayo kammantā, ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavitti paṭilābhahetū honti, vuttañhetaṃ bhagavatā.

以亲近善士为缘，通过布施等善行，便能解脱恶趣之苦。如是说：“此外，福德能保护众生免于地狱等苦，对他们有很大的助益。因为忆念其助益与知恩，会被善士所赞叹，并且是获得各种殊胜成就的原因。”世尊曾说：“诸比丘！世间有两种人难得。是哪两种呢？即是先施惠者，以及知恩报恩者。”此外，就像在毗杜罗(Vidhura)、摩诃优沙陀(Mahosadha)本生等故事中，他们也为了现世和来世的成就，而妥善地引导听从他们话语的人。以操持无纷扰的事务为基础，凭借知时、行事适宜、不懈怠、具足奋起的精进、不耽溺恶习，从而使农耕、牧牛、经商等事务远离错过时机、行事不当、无所作为、懈怠等不善。若能为自己、为妻儿，或为仆人、雇工而善巧地运用这些事务，就在现世成为获得财富与谷物的原因。此为世尊所说。

Patirūpakārīri [Pg.110] dhuravā, uṭṭhānatā vindate dhananti ca;

Na divā soppasīle, rattiṃ uṭṭhānadassinā;

Niccappamattena soṇḍena, sakkā āvasituṃ gharaṃ.

行事适宜、坚毅、勤奋者，能获得财富；白日好睡、夜晚不眠、恒常放逸、嗜酒如命者，不堪经营家业。

Atīsitaṃ atiuṇhaṃ, atisāramidaṃ ahu;

Iti vissaṭṭhakammante, atthā accenti māṇave.

“太冷了！”“太热了！”“天太晚了！”——如此推托工作的年轻人，良机从他身边逝去。

Yo ca sītañca uṇhañca;

Tiṇāni yo na maññati;

Sappurisakiccāni, so sukhaṃ na vihāyatī’’ti ca.

而那将寒冷与炎热视若草芥，履行善士职责的人，他不会舍离安乐。

Bhoge saṃharamānassa, parasseva irayato;

Bhogā sannicayaṃ yanti, vammikovūpacīyatīti.

积聚财富者，犹如蜂采蜜，财富日日增，如蚁丘堆起。

Evamādippabhedā sappurisā loke atidullabhāva. Tabbigamena duppurisā bālajanā agavesantopi labbhanteva te bālā attānaṃ sevamāne parajane saṃsāradukkheyeva osīdenti bhavato vuṭṭhānaṃ na denti tathā hi pūraṇakassapādayo chasatthārā devadattakokālika-modakatissa khaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghadukkhassa lābhāti ime aññe ca evarūpā sattā bālā aggipadittamiva agāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti tathā hi devadattamāgamma rājā ajātasattu-kokālikādayo tadaññepi puggalā apāye nibbattanti. Rājā ajātasattu sāmaññaphalasuttantasavanakāle yadi pitaraṃ aghāteyya, sotāpanno bhaveyya pitaraṃ ghātitattā maggaphalampi appatvā lohakumbhiyaṃ saṭṭhivassasahassāni paccitvā muccissati anāgatepi paccekabuddho bhavissati. Kokālikopi sāriputtamoggalānatthere anapacāyitvā mahāniraye padumagaṇanāya paccanokāse nirayapadese padumaniraye…pe… padumaṃ kho pana aññataro bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggalānesu cittaṃ āghātetvā’’ti āha. Tattha aññataro bhikkhūti nāmagottena apākaṭaṃ ‘‘kiṃ va dīghaṃ nukho bhante padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ ekaṃ bhikkhuṃ evamāha ‘‘dīghaṃ kho bhikkhu niraye āyuppamāṇaṃ, taṃ na sukaraṃ saṅkhātuṃ ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānī’’ti [Pg.111] vā sakkā pana bhante upamaṃ kātunti. ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho hoti, tato puriso vassasatassa vassasahassassa accayena ekamekaṃ tilaṃ uddhareyya, khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi bhikkhu vīsa abbudo nirayo, evameko nirabbudo nirayo’’ti ādi. Vīsatikhāriko ti māgadhikena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti. Tena patthena cattāro patthā āḷhakaṃ. Cattāri āḷhakāni doṇaṃ. Catudoṇā mānikā. Catumānikā khārī. Tāyakhāriyā vīsatikhāriko tilavāho. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma eko paccekanirayo natthi, avīcimhi eva pana abbudagaṇanāya paccanokāso ‘‘abbudo nirayo’’ti vutto. Esa nayo nirabbudādīsupi. Tattha vassagaṇanāpi evaṃ veditabbā yathāha ‘‘sataṃsatasahassāni koṭi hoti evaṃ sataṃsahassakoṭiyo pakoṭi nāma. Sataṃsatasahassapakoṭiyo koṭipakoṭi nāma. Sataṃ satasahassakoṭipakoṭiyo nahutaṃ. Sataṃsatasahassanahutāni ninnahutaṃ. Sataṃsatasahassaninnahutāni eko abbudo. Tato vīsatiguṇo nirabbudo. Esa nayo sabbattha ayañca gaṇanā aparicitānaṃ dukkarā’’ti vuttaṃ taṃ na sukaraṃ saṅkhātu’nti keci pana tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānīti vadanti. Aparepi vānakāraṇehīti ṭīkānetti. Yathā ca dīghavidassaāghātā ca buddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati yathā ca, tassa diṭṭhiabhirucitāni pañca kulasatāni tasseva sahabyataṃ uppannāni mahāniraye paccanti. Vuttañcetaṃ bhagavatā ‘‘seyyathāpi bhikkhave naḷāgāraṃ vā tiṇāgāraṃ vā aggiphuṭṭho kūṭāgārāni dahati ullittāvalittāni nivātāni phusitaggaḷāni pihita vātapānāni evameva kho bhikkhave yānikānici bhayāni uppajjanti, sabbāni bālato uppajjanti, no paṇḍitato yekeci upaddavā uppajjanti, no paṇḍitato, yekeci upasaggā…pe… no paṇḍitato. Iti kho bhikkhave sappaṭibhayo [Pg.112] bālo appaṭibhayo paṇḍito saupaddavo bālo anupaddavo paṇḍito, saupasaggo bālo anupasaggo paṇḍitoti. Api ca pūtimacchasadiso bālo, pūtimacchabaddhapatta putisadiso hoti tadupasevī. Chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ vuttampi cetaṃ nāradajātake.

像这样种种的善士在世间极为稀有。与此相反，恶人、愚人即使不特意寻找也能遇到。这些愚人使亲近他们的人沉沦于轮回之苦，无法从有中出离。例如，富兰那迦叶(Pūraṇa Kassapa)等六师，提婆达多、果嘎里咖、茂德格帝沙(Modakatissa)、堪达黛维之子(Khaṇḍadeviyāputta)、萨目达达多(Samuddadatta)、战遮摩纳女(Ciñcamāṇavikā)等，以及其他此类愚痴众生，在过去世中也曾长久受苦。这些愚人，犹如被火点燃的房屋，以其错误的见解，不仅毁灭自己，也毁灭了听从他们的人。例如，由于提婆达多，阿闍世王、果嘎里咖以及其他一些人投生于恶趣。阿闍世王在听闻《沙门果经》时，如果他没有弑父，本可以证得须陀洹果；但因弑父之故，他未能证得道果，将在铁镬地狱中受苦六万年，之后才能解脱，未来世将成为辟支佛。果嘎里咖也因轻慢舍利弗和目犍连尊者，堕入大地狱中的莲花地狱(Padumaniraya)……此外，有位比丘说：“果嘎里咖比丘因对舍利弗和目犍连心生嗔恨，已投生到莲花地狱。”这里所说的“某位比丘”，是指一位没有透露姓名和种姓的比丘。他问了“尊者，莲花地狱的寿量有多长？”这个问题后，世尊对坐着的这位比丘这样说：“比丘，地狱的寿量很长，难以计算是多少年、多少百年、多少千年，或多少十万年。”“尊者，可以打个比方吗？”“可以，比丘。”世尊说。“比丘，譬如一辆载有二十‘佉梨’(khāri)芝麻的憍萨罗国货车，有人每过一百年取出一粒芝麻，这辆载有二十‘佉梨’芝麻的憍萨罗国货车会更快地以此方式耗尽，而一个‘阿浮陀’(abbuda)地狱的寿量却还未结束。比丘，二十个‘阿浮陀’地狱，便是一个‘尼罗浮陀’(nirabbuda)地狱，以此类推。”关于二十“佉梨”：以摩揭陀的“钵”(pattha)为量，四个“钵”为一“阿罗迦”(āḷhaka)，四个“阿罗迦”为一“多那”(doṇa)，四个“多那”为一“摩尼迦”(mānikā)，四个“摩尼迦”为一“佉梨”(khārī)。此处的二十“佉梨”是以憍萨罗国的量制为准。“芝麻车”(tilavāho)是指一车芝麻。“阿浮陀地狱”：“阿浮陀”并非单独的一个地狱，而是在无间地狱中，以“阿浮陀”数量计算的受苦处，被称为“阿浮陀地狱”。“尼罗浮陀”等地狱也是如此。其中，年数的计算方法应这样理解，如言：“十万的平方（即一千万）为一‘俱胝’(koṭi)；十万‘俱胝’为一‘波俱胝’(pakoṭi)；十万‘波俱胝’为一‘俱胝波俱胝’(koṭipakoṭi)；十万‘俱胝波俱胝’为一‘那由他’(nahuta)；十万‘那由他’为一‘尼那由他’(ninnahuta)；十万‘尼那由他’为一个‘阿浮陀’。”然后二十倍于“阿浮陀”为一个“尼罗浮陀”。此规则适用于所有情况，而这种计算方法对于不熟悉的人来说是困难的，所以说“难以计数”。有些人认为这些名称是因悲叹和不同业报而得来的。另一些人则说，是因其他原因，如复注所说。又如，长爪梵志(Dīghanakha)因其邪见，以六十由旬的身躯仰卧在大地狱中受苦，其五百户信奉他观点的家族成员也因此一同投生于大地狱受苦。世尊曾说：“诸比丘，譬如芦苇屋或茅草屋被火点燃，延烧到那些内外涂抹、无有缝隙、门闩坚固、窗户紧闭的尖顶房屋。同样地，诸比丘，所有生起的恐惧都来自愚人，而非智者；所有生起的灾难都来自愚人，而非智者；所有生起的祸患……都来自愚人，而非智者。因此，诸比丘，愚人有恐惧，智者无恐惧；愚人有灾难，智者无灾难；愚人有祸患，智者无祸患。”此外，愚人就像腐烂的鱼，亲近愚人的人就像包裹腐鱼的叶子。他们会招致智者的厌弃和鄙视。《那罗达本生》中也曾这样说过。

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā’’ti.

“若人用吉祥草叶包裹腐鱼，草叶也会散发臭气；亲近愚人也是如此。”

Akattipaṇḍitocāpi sakkena devānamindena vare diyyamāne evamāha

阿迦提智者(Akattipaṇḍita)在天帝释(Sakka)赐予他恩惠时，他这样说道：

‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;

Bālenā’llāpasallāpaṃ, na kare na ca rocaye.

“不见愚人，不闻其言，亦不与愚人共住；不与愚人交谈，亦不喜其言论。”

Kiṃnu te akaraṃ bālo, vada kassapa kāraṇaṃ;

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

“愚人对你做了什么？迦叶，请说出原因。迦叶，你为何不愿见到愚人？”

Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

Dunnayo seyyaso hoti, sammā vutto pakuppati;

Vinayaṃ so na jānāti, sādhu tassa adassana’’nti.

“愚者引人入歧途，使其承担不当之责；他难以被引导，被善言相劝时反而会生气；他不知晓纪律，不见此人方为善。”

Evaṃ bāladujjanasaṃsaggavaseneva sabbāni bhayupaddavāni uppajjanti, no paṇḍitasevanavasenātisabbaso sappurisā atidullabhāva.

如是，一切怖畏与灾患皆因与愚人、恶人交往而生起，而非因亲近智者。因此，善士是全然极其难得的。

Idāni.

现在。

‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.

“人身难得，佛陀出世难得；良机难得，正法更是极难得。”

Imissā gāthāya vaṇṇanākkamo sampatto. Tattha dullabhañca manussattanti manussabhāvopi dullabhoyeva manussassa dullabhabhāvo kāṇakacchapopamādīhi veditabbo eko kira kassako gaṅgātīre tīṇi saṃvaccharāni kasitvā kiñcimattampi alabhitvā naṅgalaphālaṃ dvedhā bhinditvā gaṅgāyaṃ khipi tena gaṅgānadiyā vāhena eko uddhaṃ eko heṭṭhāti evaṃ dve naṅgalaphālakā gaṅgāyaṃ vuyhantā cirena eko uddhaṃ eko heṭṭhāti dve ekato hutvā pākatikā yujjanti tasmiṃ khaṇe vassasatavassasahassaccayena ekavāraṃ ummujjamāno kāṇakacchapo ummujjamānakkhaṇe tassa gīvā dvinnaṃ naṅgalaphālānamantare hoti ayaṃ kālo [Pg.113] dullabhova evameva manussattabhāvopi dullabhoyeva tathāhi manussattabhāvaṃ alabhitvāva nirayapetaasurakāyatiracchānabhūmīsuyeva saṃsaritvā sīsampi ukkhipituṃ alabhantā ekabuddhantarā dve buddhantarā tayo buddhantarā cattāro buddhantarā ekāsaṅkhyeyyavasena niraye paccanakasattānaṃ gaṇanapathaṃ vītivattā, tathā petaasurakāyatiracchānabhūmīsupi atikhuddakena attabhāvena tilabījasāsapabījassa catupañcachasattaaṭṭhakalabhāgamatteneva aṅguliyā patiṭṭhitaṭṭhānamatteyeva bhūmipadese nisinnānaṃ atikhuddakasattānaṃ gaṇanapathampi vītivattā te hi gaṇituṃ iddhimantapuggale ṭhapetvā añño ko nāma sakkhissati tehi mohandhabhāvena kaṇhasukkapakkhampi ajānantā anekesu buddhasatesu vā buddhasahassesu vā uppajjamānesupi buddhotisaddaṃ asutvā vītivattā, evaṃ manussattabhāvopi dullabhoyeva. Manussattabhāve labhamānepi buddhuppādakālo atidullabhova. Buddhuppādakālepi sammādiṭṭhi hutvā kusalūpapattisaṅkhātā khaṇasampatti dullabhāva, saddhammadesakassāpi dullabhattā, tasmimpi sati aṅgavikalabhāvena saddhammasavanassāpi dullabhattāti evamādippabhedā manussattabhāvādikā khaṇasampattiyo dullabhāti veditabbā. Dullabhā khaṇasampattīti kusalūpapattisaṅkhātā khaṇasampatti dullabhāyeva tathā hi paccantavisaya arūpaasaññasattatiracchānapetanerayikakāle vā majjhimadesepi cakkhādiaṅgavikalevā paripuṇṇaaṅgabhāvepi micchādiṭṭhibhūtā vā kusalūpapattisaṅkhātā khaṇā na honti paccantavisaye hi pavattā janā pāṇātipātādidasaakusalakammapatheyeva ramanti abhiramanti, caṇḍasabhāvā ca te honti, ratanattayaguṇampi na jānanti. Arūpinopi puggalā paratoghosavirahitattā sotāpattimaggapaṭilābhopi tesaṃ natthi, buddhadassanādīnipi na labhanti. Asaññasattatiracchānapetanerayikakālesu pana pageva pūritapāramīnaṃ sattānaṃ pavattanampi abbohārikaṃ, sammādiṭṭhikule jāyamānāpi cakkhuvikalena buddhasaṅgharatanānaṃ adassanaṃ, sotavikalena dhammasavanatopi hāyati eḷamūgādibhāvena kusalasamādānā na honti. Aṅgasampannepi micchādiṭṭhibhāvena dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāparikkhittaṃ sabbajanānaṃ [Pg.114] nayanarasāyatanabhūtaṃ sabbaññubuddhampi disvā pasādasommena cakkhunā oloketabbampi na maññanti manopadosavaseneva yugaggāhā hutvā yamakapāṭihāriyakālādīsu anekepi micchādiṭṭhino mahāniraye uppajjanti. Evaṃ kusalūpapattikhaṇasampattipi dullabhāyeva.

此偈的释义次第已至。其中“人身难得”是说人身确实难得，人身的难得，当以盲龟譬喻等来了知。据说有个农夫在恒河(Gaṅgā)边耕种三年毫无收获，就把犁头劈成两半扔进恒河。恒河的水流把两半犁头冲得一上一下，经过很长时间，两半犁头才偶然相合。就在这一刻，经过百千年才浮出水面一次的盲龟，恰好把脖子伸进了两半犁头之间。这样的时机确实稀有，人身的获得也同样难得。那些得不到人身的众生，长期在地狱、饿鬼、阿修罗、畜生等境界中轮回，连抬头都做不到。经历一佛世、二佛世、三佛世、四佛世之间，乃至一阿僧祇劫之久，地狱众生的数量已无法计算；饿鬼、阿修罗、畜生道中，更有身形微小如芝麻芥子，只能待在指尖或寸土之上的众生，其数量也难以估量。除了有神通的个人(iddhimantapuggala)，谁能数得清他们呢？他们因愚痴而盲目，连黑白分都不知道，即使有百佛千佛出世，也听不到“佛陀”之声。所以说人身确实难得。即使得到人身，遇到佛陀出世的时机更加稀有。佛陀出世时，具有正见才能获得修习善法的机缘，这样的机缘也很稀有，因为宣说正法的人也很难遇到。即使能遇到说法者，若诸根不具足，听闻正法的机缘同样难得。由此种种差别可知，人身等善缘确实稀有。所谓“难得的机缘”，就是指获得修习善法的机缘确实稀有。为什么呢？因为在边地之人、无色界的个人(puggala)、无想有情、畜生、饿鬼、地狱众生，或者即使生在中土(majjhimadesa)，若诸根残缺，又或者虽然诸根具足却怀有邪见，也无法获得修习善法的机缘。边地的人只沉迷于杀生等十不善业，并且乐于其中，性情凶暴，也不了解三宝的功德。无色界的个人因为没有来自他人的声音，他们甚至没有获得入流道的可能，也无缘见佛闻法。无想有情、畜生、饿鬼、地狱众生就更不用说了，事实上，对于那些已经圆满了波罗蜜的众生来说，他们在此等境界中的存在也无从谈起。即使生在具有正见的家庭，如果眼根残缺，就看不见佛宝与僧宝；如果耳根残缺，就听不到正法；如果是聋哑之人，也无法修习善业。即使诸根具足，如果怀有邪见，就算看见具足三十二大士(mahāpurisa)相、八十随好、为一寻光所围绕、作为一切众生之眼所喜乐处的一切知佛，也不会以净信的眼光去瞻仰，反而因为内心的瞋恚，执持邪见，在如双神变(yamakapāṭihāriya)等时刻，许多邪见者都会堕入大地狱。所以说，获得修习善法的机缘确实稀有。

‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.

人身诚难得，佛陀出世稀，具缘时机罕，正法极难遇。

Imissā gāthāya attho vuttoyeva.

此偈的意义已经说过了。

Iti sāgarabuddhittheraviracite sīmavisodhane

此为觉海长老所造《界清净论》中

Pakiṇṇakakaṇḍo nāma pañcamo paricchedo.

杂篇第五章。

Evaṃ satthuparinibbānato vassasataccayena patiṭṭhite isinā kāritattā’ isinagara’nti laddhanāme dvattapādibhūpālānaṃ nivāsaṭṭhānabhūte sīrikhettanagare erāvatiyā nadiyā pārimatīrabhūte pabbatasānumhi patiṭṭhitassa kañcanavaramahāthūpassa dāyakassa satvivamahādhammarañño kāle sāsanassa dvisahassasatādhikaekatiṃsatime vasse sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mahājānikaraṇavasena vimativinodaniyā vuttavacanaṃ saddayuttiatthayuttivasena sādhukaṃ avicinitvā nadiyā udakukkhepaṃ akatvā upasampadā kammassa kāritattā sāsane parājayamāpanne kulaputte upārambhakaraṇavasena sīmavipattihārako sīmasampattippakāsako gantho pavattati.

如是，在导师般涅槃一百年后，因仙人建立而得“仙人之城”(Isinagara)名号的室利差呾罗城(Sirikhetta)，位于伊罗婆底(Erāvatī)河对岸山脊处，是多婆波提(Dvattapādi)等诸王的居所。此处有黄金庄严大塔，乃施主萨特维瓦大昙摩罗阇(Satvivamahādhammarāja)时代所造。当教法传承至两千一百三十一年之际，有具信的良家子，因未曾依据文法与义理善加审察《除疑论》(Vimativinodanī)中所说的言辞，不行投水仪式便受具足戒，对教法造成巨大损害，致使教法遭受失败。为了呵责这类导致教法失败的良家子，并阐明结界的过失与成就，此书得以流传。

Ettāvatā ca sirikhettanagaragocaragāmena satvivamahādhammarājagurubhūtena mahāveyyākaraṇena tipiṭakadharena’saddhammakovido’ti pākaṭa nāmadheyyena mahātherena upajjhāyo hutvā paññādhipatīnaṃ nivāsabhūte pacchimajinacakkasāsanavare vāsigaṇācariyena gaṇavācakena vinayadharena mahāsāminā ca, rājagurunā tipiṭakanāgattherena ca ācariyo hutvā vejjakammajaṅghapesanakammādivasena anesanaṃ pahāya sammā ājīvena visuddhājīvehi saṅghagaṇehi kārakasaṅghā hutvā sirikhettanagarassa dakkhiṇadisābhāge dīghapabbatasānumhi erāvatiyā nadiyā tīre vālikapuḷine sīmāpekkhāya saha udakukkhepaṃ [Pg.115] katvā pavattāya udakukkhepasīmāya dasadhā byañjanavipattiṃ akatvā ṭhānārahena ñatticatutthena kammena upasampadāya vīsativassena sāgarabuddhīti garūhi gahitanāmadheyyena bhikkhunā racito sāsanavipattihārako sīmavisodhanī nāma gantho samatto.

至此，名为《界清净论》，能去除教法过失之书，业已完成。此书由一比丘所著，其年满二十，由诸师长赐名“觉海”（Sāgarabuddhi），并通过合乎仪轨之白四羯磨受具足戒。其戒师为室利差呾罗城（Sirikhetta）区域萨特维瓦大昙摩罗阇（Satvivamahādhammarāja）之师，一位大文法家、三藏持者，以“正法善巧者”（Saddhammakovida）之名著称之大长老。其阿阇梨为：于以智慧为主之西方胜者教法之轮中，一位住众导师、僧团羯磨师、持律之大师，以及国师三藏龙象（Tipiṭakanāga）长老。此羯磨僧团舍弃医药、差使等邪命，以正命清净生活，于室利差呾罗城南之长山山脊、伊罗婆底河岸之沙洲上，为求结界而共举投水，于所成之投水界中，未犯十种文句过失。

Ettāvatā vibhattā hi, sappabhedappavattikā;

Sīmavisodhanīhesā, nipuṇā sādhucintitā.

至此，此《界清净论》已详尽区分，阐明其种种类别；此论精妙，乃善思之作。

Sirikhettāti paññāte, pure aparanāmake;

Dakkhiṇeyyadisābhāge, uccanena katālaye.

在名为室利差呾罗（Sirikhetta）的城中，此城亦有别名；在其南方高地，建有住所。

Vasanto bhikkhu nāmena, sāgarabuddhīti vissuto;

Puṇṇe vīsativassamhi, ganthoyaṃ sādhucintito.

有位比丘住于此，名为觉海，声名远扬；于年满二十岁时，善思此论而成。

Mayāyaṃ racito gantho, niṭṭhappatto anākulo;

Evaṃ pāṇinaṃ sabbe, sīghaṃ sijjhantu saṅkappā.

我所著此论，已圆满无碍；愿一切有情，速疾成就愿望。

Yāva buddhotināmampi lokajeṭṭhassa tādino;

Tāva tiṭṭhatu yaṃ gantho, sāsane hārayaṃ tamaṃ.

直至世间最胜者、如来之佛陀名号尚存；愿此论典恒住世，驱除教法之黑暗。

Uddhaṃ yāva bhavaggā ca, adho yāva avīcito;

Samantā cakkavāḷesu, ye sattā pathavīcarā.

上至有顶天，下至无间地狱；周遍诸轮围界中，凡地上行走之有情。

Tepi sabbe mayā hontu, samasamavipākino;

Ciraṃ jīvatu no rājā, sāsanassa ujjotako.

愿彼等一切有情，与我同得平等之果报；愿我王长寿，为教法之光耀者。

Dibbanto rājadhammena, arogo saha ñātibhi;

Anena puññakammena, bhaveyyaṃ jātijātiyaṃ.

愿王以正法治世，与亲眷同享安康；以此功德业，愿我生生世世，

Sāsanaṃ jotayantova, sakyaputtassa sāsane;

Yadā nassati saddhammo, andhībhūto mahītale;

Devaloke tadā hessaṃ, tusite ṭhānamuttameti.

恒于释迦子之教法中，光耀此教法。当正法隐没，大地陷入黑暗时，愿我届时得生天界，处于兜率天之胜处。

Sīmavisodhanī niṭṭhitā.

《界清净论》终。