14. Sikkhāpadavibhaṅgo · 14. 学处分别义注
14. Sikkhāpadavibhaṅgo十四、学处分别
1. Abhidhammabhājanīyavaṇṇanā
《阿毗达摩讲解义》
§703
703. Idāni tadanantare sikkhāpadavibhaṅge pañcāti gaṇanaparicchedo. Sikkhāpadānīti sikkhitabbapadāni; sikkhākoṭṭhāsāti attho. Apica upari āgatā sabbepi kusalā dhammā sikkhitabbato sikkhā. Pañcasu pana sīlaṅgesu yaṃkiñci aṅgaṃ tāsaṃ sikkhānaṃ patiṭṭhānaṭṭhena padanti sikkhānaṃ padattā sikkhāpadāni. Pāṇātipātāti pāṇassa atipātā ghātanā māraṇāti attho. Veramaṇīti virati. Adinnādānāti adinnassa ādānā; parapariggahitassa haraṇāti attho. Kāmesūti vatthukāmesu. Micchācārāti kilesakāmavasena lāmakācārā. Musāvādāti abhūtavādato. Surāmerayamajjapamādaṭṭhānāti ettha surāti piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo, phalāsavo, guḷāsavo, madhvāsavo, sambhārasaṃyuttoti pañca āsavā. Tadubhayampi madanīyaṭṭhena majjaṃ. Yāya cetanāya taṃ pivanti, sā pamādakāraṇattā pamādaṭṭhānaṃ; tasmā surāmerayamajjapamādaṭṭhānā. Ayaṃ tāvettha mātikānikkhepassa attho.
现在在此之后，就在戒律违犯的部分，有五类行为的分类章节。所谓戒律行为，是应当修习的行为；“戒”一词是其义。再者，所有上面所述的善行，也因为应当被修习，所以称为戒。在五戒的五个要件中，凡属于其中任何一部分者，因其为戒的立基，所以称为戒律行为。杀生者，谓杀害众生，意即夺命、杀害。戒断是指禁绝。盗取者，谓取非所有之物，意即抢夺。淫欲者，谓对欲界之物有欲。邪行者，是说因烦恼贪欲的邪恶行为。妄语者，谓虚假之语。醉酒及醉酒所致的疏忽（包括酒醉、食用含酒之饮料和药酒），依此，醉酒为五毒浊根。以此意志而饮，即为导致懈怠的根源，故称为醉酒与疏忽戒律。这就是这里表格中教材的意义。
§704
704. Padabhājanīye pana yasmiṃ samaye kāmāvacarantiādi sabbaṃ heṭṭhā vuttanayattā uttānatthameva. Yasmā pana na kevalaṃ viratiyeva sikkhāpadaṃ, cetanāpi sikkhāpadameva, tasmā taṃ dassetuṃ dutiyanayo dassito. Yasmā ca na kevalaṃ eteyeva dve dhammā sikkhāpadaṃ, cetanāsampayuttā pana paropaṇṇāsadhammāpi sikkhitabbakoṭṭhāsato sikkhāpadameva, tasmā tatiyanayopi dassito.
至于戒律的内容，在某一时刻，若犯有淫欲等行为，全部依照下文所说，具有低级义及高级义。因戒非仅单纯止息行为，其意志也是戒的一部分，因此此理第二义义被显现。再者，戒不仅仅是这两种行为，合于意志的并且对他人有伤害的行为也是应当修习的戒律，因此第三义理亦被显现。
Tattha duvidhaṃ sikkhāpadaṃ pariyāyasikkhāpadaṃ nippariyāyasikkhāpadañca. Tattha virati nippariyāyasikkhāpadaṃ. Sā hi ‘‘pāṇātipātā veramaṇī’’ti pāḷiyaṃ āgatā, no cetanā. Viramanto ca tāya eva tato tato viramati, na cetanāya. Cetanaṃ pana āharitvā dassesi. Tathā sesacetanāsampayuttadhamme. Vītikkamakāle hi veracetanā dussīlyaṃ nāma. Tasmā sā viratikālepi susīlyavasena vuttā. Phassādayo taṃsampayuttattā gahitāti.
这里有两种戒律：完全戒律与非完全戒律（违反戒律的戒律）。其中不杀生是非完全戒律。此戒以词语“杀生戒”表述，仅系文字，不指意志。尽管行止该语者当时止息行为，但意志并非停止。意志带来这行为而显现。关于其余与意志相连的义理。戒律被破坏时，杀生的意志即称为坏品德。因此，在坏品德发生时，戒律依旧视为养德功德。触根等也因其与意志相连而受摄持。
Idāni etesu sikkhāpadesu ñāṇasamuttejanatthaṃ imesaṃ pāṇātipātādīnaṃ dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, kammato, sāvajjato, payogato ca vinicchayo veditabbo.
此时，在诸戒律中，为了知识生起，应当认识这五戒中的杀生等行为，于法性、根基、缘起、感受、根本、业因、共业、适用等诸方面应予以判别与认识。
Tattha ‘dhammato’ti pañcapete pāṇātipātādayo cetanādhammāva honti. ‘Koṭṭhāsato’ pañcapi kammapathā eva.
此中“法性”指五种行为因意志不善而生起的本质。所谓根基，是五种行为的业道。
‘Ārammaṇato’ pāṇātipāto jīvitindriyārammaṇo. Adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā. Micchācāro itthipurisārammaṇo. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā. Surāpānaṃ saṅkhārārammaṇaṃ.
『由境生』者，杀生为生命根的由境；不与取为七境或行蕴的由境；邪淫为男女的由境；妄语为七境或行为蕴的由境；酒饮为行蕴的由境。
‘Vedanāto’ pāṇātipāto dukkhavedano. Adinnādānaṃ tivedanaṃ. Tañhi haṭṭhatuṭṭhassa adinnaṃ ādiyato sukhavedanaṃ hoti, bhītakāle dukkhavedanaṃ, majjhattassa hutvā gaṇhato adukkhamasukhavedanaṃ. Micchācāro sukhavedano vā adukkhamasukhavedano vā. Musāvādo adinnādānaṃ viya tivedano. Surāpānaṃ sukhamajjhattavedanaṃ.
『由受生』者，杀生乃苦受；不与取乃剧苦受；对触地等起不与取时有快乐受，恐惧时为苦受，居中时为无苦无乐受。邪淫为快乐受或无苦无乐受；妄语如不与取之剧苦受。酒饮为中等之快乐受。
‘Mūlato’ pāṇātipāto dosamohamūlo. Adinnādānaṃ kiñcikāle lobhamohamūlaṃ, kiñcikāle dosamohamūlaṃ. Micchācāro lobhamohamūlo. Musāvādo kiñcikāle lobhamohamūlo, kiñcikāle dosamohamūlo. Surāpānaṃ lobhamohamūlaṃ.
『由本生』者，杀生以嗔痴为本；不与取于有时以贪痴为本，亦于有时以嗔痴为本。邪淫以贪痴为本；妄语于有时以贪痴为本，于有时以嗔痴为本。酒饮以贪痴为本。
‘Kammato’ musāvādo cettha vacīkammaṃ. Sesā kāyakammameva.
『由业生』者，妄语此指言语业，其余为身业。
‘Sāvajjato’ pāṇātipāto atthi appasāvajjo, atthi mahāsāvajjo. Tathā adinnādānādīni. Tesaṃ nānākaraṇaṃ heṭṭhā dassitameva.
『由习生』者，杀生有小习与大习。如不与取等也是。其差别因缘，只于下品显现。
Ayaṃ pana aparo nayo – kunthakipillikassa hi vadho appasāvajjo, tato mahantatarassa mahāsāvajjo; sopi appasāvajjo, tato mahantatarāya sakuṇikāya mahāsāvajjo; tato godhāya, tato sasakassa, tato migassa, tato gavayassa, tato assassa, tato hatthissa vadho mahāsāvajjo, tatopi dussīlamanussassa , tato gorūpasīlakamanussassa, tato saraṇagatassa, tato pañcasikkhāpadikassa, tato sāmaṇerassa, tato puthujjanabhikkhuno , tato sotāpannassa, tato sakadāgāmissa, tato anāgāmissa, tato khīṇāsavassa vadho atimahāsāvajjoyeva.
此为另一通说：猕猴捕虫乃小习，至大习为大猕猴；同样地小习是小雀，大习是大雀；再至高等猪、野兔、象等大习；至恶人不善人、持五戒者、沙玛内拉、凡夫比库、初果入流、二果一来、三果阿那含、尽断结者，捕杀为极大恶习。
Adinnādānaṃ dussīlassa santake appasāvajjaṃ, tato gorūpasīlakassa santake mahāsāvajjaṃ; tato saraṇagatassa, tato pañcasikkhāpadikassa, tato sāmaṇerassa, tato puthujjanabhikkhuno, tato sotāpannassa, tato sakadāgāmissa, tato anāgāmissa santake mahāsāvajjaṃ, tato khīṇāsavassa santake atimahāsāvajjaṃyeva.
对于不与取，此为恶戒中的小戒，对于护持牛马众生的善戒，则为大戒；次及皈依者的善戒，次及受五戒的善戒，次及沙玛内拉，次及外道比库，次及初果入流者，次及二果一来者，次及三果不还者的善戒，皆为大戒；而对断除一切染污者而言，却为极大戒。
Micchācāro dussīlāya itthiyā vītikkame appasāvajjo, tato gorūpasīlakāya mahāsāvajjo; tato saraṇagatāya, pañcasikkhāpadikāya, sāmaṇeriyā, puthujjanabhikkhuniyā, sotāpannāya, sakadāgāminiyā, tato anāgāminiyā vītikkame mahāsāvajjo, khīṇāsavāya pana bhikkhuniyā ekantamahāsāvajjova.
错误行为，对于恶戒女人而言，虽谓小罪；对于护持牛马众生的善戒女人，则为大罪；次及皈依者、受五戒者、沙玛内莉、外道比库尼、初果入流者、二果一来者女性，以及三果不还者女性的违反，则为大罪；但是对于断除一切染污的比库尼，则只有极大罪。
Musāvādo kākaṇikamattassa atthāya musākathane appasāvajjo, tato aḍḍhamāsakassa, māsakassa, pañcamāsakassa, aḍḍhakahāpaṇassa, kahāpaṇassa, tato anagghaniyabhaṇḍassa atthāya musākathane mahāsāvajjo, musā kathetvā pana saṅghaṃ bhindantassa ekantamahāsāvajjova.
谤言，若仅损害极小利益，则为小罪；若损害半月、一个月、五个月、半个沙铜、一个沙铜，乃至无价宝物的利益，则为大罪；而若说谎破坏僧团，则为极大罪。
Surāpānaṃ pasatamattassa pāne appasāvajjaṃ, añjalimattassa pāne mahāsāvajjaṃ; kāyacālanasamatthaṃ pana bahuṃ pivitvā gāmaghātanigamaghātakammaṃ karontassa ekantamahāsāvajjameva.
饮酒，若仅至轻度醉饮，则为小罪；若至举手之饮，则为大罪；若饮至行动摇动，且多饮以致伤害乡村及集市的致命行为者，则为极大罪。
Pāṇātipātañhi patvā khīṇāsavassa vadho mahāsāvajjo; adinnādānaṃ patvā khīṇāsavasantakassa haraṇaṃ, micchācāraṃ patvā khīṇāsavāya bhikkhuniyā vītikkamanaṃ, musāvādaṃ patvā musāvādena saṅghabhedo, surāpānaṃ patvā kāyacālanasamatthaṃ bahuṃ pivitvā gāmanigamaghātanaṃ mahāsāvajjaṃ. Sabbehipi panetehi musāvādena saṅghabhedanameva mahāsāvajjaṃ. Tañhi kappaṃ niraye pācanasamatthaṃ mahākibbisaṃ.
杀生者，断除一切染污者的杀生属大罪；夺取他物者，断除一切染污比库所犯为夺取罪；犯错误行为者，断除一切染污比库尼所犯为犯戒罪；说谎破坏僧团犯极大罪；饮酒至行动摇晃且多饮而致乡村集市伤害者为大罪。以上诸种皆以谤言破坏僧团者为最大恶罪。对此罪业必堕地狱受极烈火烧。
‘Payogato’ti pāṇātipāto sāhatthikopi hoti āṇattikopi. Tathā adinnādānaṃ. Micchācāramusāvādasurāpānāni sāhatthikānevāti.
“游施法”中，杀生既是对世间有害，也违犯净法。同样，不与取、错误行为、谤言、饮酒等也皆属有害世人之行为。
Evamettha pāṇātipātādīnaṃ dhammādivasena vinicchayaṃ ñatvā pāṇātipātā veramaṇītiādīnampi dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, kammato, khaṇḍato, samādānato, payogato ca vinicchayo veditabbo.
如此，对于杀生等诸法之品类分类，既已了知其理，当知杀生之戒等诸戒，亦应从法理、根本、缘起、感受、根源、行为、毁坏、摄受、作用等方面加以审察。
Tattha ‘dhammato’ti pariyāyasīlavasena paṭipāṭiyā pañca cetanādhammāva. ‘Koṭṭhāsato’ti pañcapi kammapathā eva. ‘Ārammaṇato’ti pāṇātipātā veramaṇī parassa jīvitindriyaṃ ārammaṇaṃ katvā attano veracetanāya viramati. Itarāsupi eseva nayo. Sabbāpi hi etā vītikkamitabbavatthuṃ ārammaṇaṃ katvā veracetanāhiyeva viramanti. ‘Vedanāto’ti sabbāpi sukhavedanā vā honti majjhattavedanā vā. ‘Mūlato’ti ñāṇasampayuttacittena viramantassa alobhaadosaamohamūlā honti, ñāṇavippayuttacittena viramantassa alobhaadosamūlā honti. ‘Kammato’ti musāvādā veramaṇīyevettha vacīkammaṃ; sesā kāyakammaṃ. ‘Khaṇḍato’ti gahaṭṭhā yaṃ yaṃ vītikkamanti, taṃ tadeva khaṇḍaṃ hoti bhijjati, avasesaṃ na bhijjati. Kasmā? Gahaṭṭhā hi anibaddhasīlā honti, yaṃ yaṃ sakkonti taṃ tadeva gopenti. Sāmaṇerānaṃ pana ekasmiṃ vītikkamante sabbāni bhijjanti. Na kevalañca etāni, sesasīlānipi bhijjantiyeva. Tesaṃ pana vītikkamo daṇḍakammavatthuko. ‘Puna evarūpaṃ na karissāmī’ti daṇḍakamme kate sīlaṃ paripuṇṇaṃ hoti. ‘Samādānato’ti sayameva ‘pañca sīlāni adhiṭṭhahāmī’ti adhiṭṭhahantenapi, pāṭiyekkaṃ pāṭiyekkaṃ samādiyantenapi samādiṇṇāni honti. Aññassa santike nisīditvā ‘pañca sīlāni samādiyāmī’ti samādiyantenapi, pāṭiyekkaṃ pāṭiyekkaṃ samādiyantenapi samādinnāneva honti. ‘Payogato’ sabbānipi sāhatthikapayogānevāti veditabbāni.
其中“法理”者，谓行持戒律之规矩，涵盖五种意念法。“根本”即五种行业路径。“缘起”是指杀生戒中发愿断除他人生命之意，而自己以断除此意而止亡。余戒同此理。因诸恶法皆须破除，于破除处下断意而内心断除。所谓“感受”者，谓诸感受或为乐感受，或为中感受。“根源”是带有智慧之心于断志时，谓无贪无嗔无痴之根源；带智慧之心于止时，谓无贪无嗔之本。“行为”是指恶语戒中的语言业，余为身体业。“毁坏”指毁戒者，若破坏何物，即是破坏法块，其余不破。缘何？因破坏诸境乃无缚律者，破何守何，即守护之义。沙玛内拉若违一处，则诸戒皆坏。此非仅于此戒，余戒亦然。戒破者，如受杖罚者。若自言“我不复作此类事”，即杖罚成满戒。所谓“摄受”，乃自言“我已奉持五戒”，即得摄受戒，即使为分别受持，亦为摄受。若坐于他前言“我奉持五戒”，即为摄受受持。所谓“作用”，凡一切根本作用，皆须知晓。
§712
712. Idāni yāsaṃ sikkhānaṃ koṭṭhāsabhāvena imāni pañca sikkhāpadāni vuttāni, tāni dassetuṃ katame dhammā sikkhāti ayaṃ sikkhāvāro āraddho. Tattha yasmā sabbepi catubhūmakakusalā dhammā sikkhitabbabhāvato sikkhā, tasmā te dassetuṃ yasmiṃ samaye kāmāvacarantiādi vuttaṃ. Tattha heṭṭhā cittuppādakaṇḍe (dha. sa. 1) vuttanayeneva pāḷiṃ vitthāretvā attho veditabbo. Idha pana mukhamattameva dassitanti.
712．现在以五戒作为修习之类别，谓此五戒乃修学范畴中说出者，故当示彼何谓修学。修学者，由于诸善法皆当四圣地悉行，故为修学。斯时，于下方注意心生部分（dha.sa.1）所说依巴利文详解其义应知。此处仅揭示其根本。
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分判注释。
3. Pañhāpucchakavaṇṇanā
3. 问答释义
§714
714. Pañhāpucchake pāḷianusāreneva sikkhāpadānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana yāni sikkhāpadāni ettha sattārammaṇānīti vuttāni, tāni yasmā sattoti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karonti, yasmā ca sabbānipi etāni sampattavirativaseneva niddiṭṭhāni, tasmā ‘‘parittārammaṇā’’ti ca ‘‘paccuppannārammaṇā’’ti ca vuttaṃ. Yato pana viramati tassa vatthuno accantabahiddhattā sabbesampi bahiddhārammaṇatā veditabbāti.
714．问答中依巴利正行，应知戒律中善法分别状态。至于因缘处说戒律有七因缘，此谓七事因缘。是谓因缘因缘是指众缘聚集即行缘起，且此诸事皆从义理之趋向离散视之，故称之为“依正因缘”及“现起因缘”。因止者，即事物之外极广大，故从诸法外缘理，知皆是外境因缘。
Imasmiṃ pana sikkhāpadavibhaṅge sammāsambuddhena abhidhammabhājanīyepi pañhāpucchakepi lokiyāneva sikkhāpadāni kathitāni. Ubhopi hi ete nayā lokiyattā ekaparicchedā eva. Evamayaṃ sikkhāpadavibhaṅgo dveparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
于此戒律分别论，由正觉者以阿毗达摩自述法，兼以世俗问答，故戒律皆以俗谛论述。因这两者皆属于世俗层次，一段段诠释，所以本戒律分别，犹如揭开两层包裹，分割而示现也。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 在《除迷惑》的《分别论》注疏中
Sikkhāpadavibhaṅgavaṇṇanā niṭṭhitā. · 学处分别注释终。