(25) 5. Āpattibhayavaggo · (25) 5. 罪怖品义注
(25) 5. Āpattibhayavaggo（25）5. 罪怖品
1. Saṅghabhedakasuttavaṇṇanā1. 破僧经注释
§243
243. Pañcamassa paṭhame api nu taṃ, ānanda, adhikaraṇanti vivādādhikaraṇādīsu aññataraṃ adhikaraṇaṃ bhikkhusaṅghassa uppajji, satthā tassa vūpasantabhāvaṃ pucchanto evamāha. Kuto taṃ, bhanteti, bhante, kuto kinti kena kāraṇena taṃ adhikaraṇaṃ vūpasamissatīti vadati. Kevalakappanti sakalaṃ samantato. Saṅghabhedāya ṭhitoti saṅghena saddhiṃ vādatthāya kathitaṃ paṭikathentova ṭhito. Tatrāyasmāti tasmiṃ evaṃ ṭhite āyasmā anuruddho. Na ekavācikampi bhaṇitabbaṃ maññatīti ‘‘mā, āvuso, saṅghena saddhiṃ evaṃ avacā’’ti ekavacanampi vattabbaṃ na maññati. Voyuñjatīti anuyuñjati anuyogaṃ āpajjati. Atthavaseti kāraṇavase. Nāsessantīti uposathappavāraṇaṃ upagantuṃ adatvā nikkaḍḍhissanti. Sesaṃ pāḷivaseneva veditabbaṃ.
第五百四十三条。第一部分复次，阿难，此处所谓之议事纠纷等诸事争端中，是否有另起他事之议事？比库僧团中是否生起他事之议事？世尊问其平息事端之本意时如是说：尊者，请问是从何所、因何缘起这一议事而得以止息？众生皆空幻无常之理遍及一切，无所不在。所谓僧团分裂者，是指僧众为辩护正法而立，逆辩反对时而起分歧。其间尊者阿努儒达亦同此立场。阿难，你不可惟一言语而论，莫云“哦，尊敬的朋友，吾等应和僧团一致而不作他言”，连一句话也不可轻率言说。适当说话当照实恰当契合。缘此说：“适当重视”，是因缘规定。所谓“不可破坏”意即不应伤害僧团戒律戒事，若干破戒者将被逐出。余事如巴利律仪所言，应仔细察知。
2. Āpattibhayasuttavaṇṇanā2. 罪怖经注释
§244
244. Dutiye khuramuṇḍaṃ karitvāti pañca sikhaṇḍake ṭhapetvā khurena muṇḍaṃ karitvā. Kharassarenāti kakkhaḷasaddena. Paṇavenāti vajjhabheriyā. Thalaṭṭhassāti ekamante ṭhitassa. Sīsacchejjanti sīsacchedārahaṃ. Yatra hi nāmāti yaṃ nāma. So vatassāhanti so vata ahaṃ assaṃ, yaṃ evarūpaṃ pāpaṃ na kareyyanti attho. Yathādhammaṃ paṭikarissatīti dhammānurūpaṃ paṭikarissati, sāmaṇerabhūmiyaṃ ṭhassatīti attho. Kāḷavatthaṃ paridhāyāti kāḷapilotikaṃ nivāsetvā. Mosallanti musalābhipātārahaṃ. Yathādhammanti idha āpattito vuṭṭhāya suddhante patiṭṭhahanto yathādhammaṃ karoti nāma. Bhasmapuṭanti chārikābhaṇḍikaṃ. Gārayhaṃ bhasmapuṭanti garahitabbachārikāpuṭena matthake abhighātārahaṃ. Yathādhammanti idha āpattiṃ desento yathādhammaṃ paṭikaroti nāma. Upavajjanti upavādārahaṃ. Pāṭidesanīyesūti paṭidesetabbesu. Iminā sabbāpi sesāpattiyo saṅgahitā. Imāni kho, bhikkhave, cattāri āpattibhayānīti, bhikkhave, imāni cattāri āpattiṃ nissāya uppajjanakabhayāni nāmāti.
第二百四十四条。次条谓剃光头发，即在五个头骨部位剃净头发。所谓刚硬声者，指刀刃碰击坚硬物之声。所谓剃刀者，乃理发用刀片。所谓地之边际，即指一侧边缘立处。“剪头发”意指理发行为。何处为名，即谓为何处而称之。古时曰，诚哉彼等说若不作此等恶事，则有益于自身。若能依法而行，则必随法而行，此意谓将立沙门之地位。所谓涂黑袍，即着黑色寺衣。所谓钵杵，即指敲击木棒之意。依正法而已，此谓作恶已发生而得清净后复兴修持，即依正法行事。所谓涂灰，即用灰覆盖铠甲器械之意。所谓铠甲涂灰，即用覆盖灰质之涂料涂饰甲胄。依正法而言，若有过失则当告诫教令，其当遵守。所谓轻蔑者，乃轻慢谤毁之义。所谓应悔过者，谓应告诫哉。诸此诸法，皆聚合诸罪过之集合。诸比库，此乃四种惧戒过失，基于此四惧而生起恐惧之意也。
3. Sikkhānisaṃsasuttavaṇṇanā3. 学利益经注释
§245
245. Tatiye sikkhā ānisaṃsā etthāti sikkhānisaṃsaṃ. Paññā uttarā etthāti paññuttaraṃ. Vimutti sāro etthāti vimuttisāraṃ. Sati ādhipateyyā etthāti satādhipateyyaṃ. Etesaṃ hi sikkhādisaṅkhātānaṃ ānisaṃsādīnaṃ atthāya vussatīti vuttaṃ hoti. Ābhisamācārikāti uttamasamācārikā. Vattavasena paññattasīlassetaṃ adhivacanaṃ. Tathā tathā so tassā sikkhāyāti tathā tathā so sikkhākāmo bhikkhu tasmiṃ sikkhāpade.
第二百四十五条。第三条谓修学缘起，即指修学之缘。智慧之高贵，即说智慧之巅峰。解脱之精髓，谓解脱之核心。念为主宰，谓念为主导势力。已有如是所示，显明以上各项修学之缘起意义。所谓恭敬尊重，谓最佳敬意。就教法而言，是指规范行为之戒律。如此即是如是是其修学意境，谓当如此欲求修学者，于修学戒律中如是依止。
Ādibrahmacariyikāti maggabrahmacariyassa ādibhūtānaṃ catunnaṃ mahāsīlānametaṃ adhivacanaṃ. Sabbasoti sabbākārena. Dhammāti catusaccadhammā. Paññāya samavekkhitā hontīti sahavipassanāya maggapaññāya sudiṭṭhā honti. Vimuttiyā phusitā hontīti arahattaphalavimuttiyā ñāṇaphassena phuṭṭhā honti. Ajjhattaṃyeva sati sūpaṭṭhitā hotīti niyakajjhatteyeva sati suṭṭhu upaṭṭhitā hoti. Paññāya anuggahessāmīti vipassanāpaññāya anuggahessāmi. Paññāyasamavekkhissāmīti idhāpi vipassanāpaññā adhippetā. Phusitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmīti ettha pana maggapaññāva adhippetā.
所谓根本出家功德者，即此四大誓戒之核心法要。所谓一切，即指一切诸法因缘所成。所谓法，即四圣谛法门。依智慧观照所成，此谓通过共观内观（内照）以成就道之智慧之明。依解脱之果感所触，即由阿拉汉果解脱之智慧体验而立。念专注正如所立，谓内境之念必然正确具足。将依智慧相助，谓将得到内观智慧之帮助。此智慧亦将被全面观照，即不仅观照，且有内观智慧所主导。所触法均将以智慧所助之力而行，然此处重点在依道智慧为主。
4. Seyyāsuttavaṇṇanā4. 卧坐经注释
§246
246. Catutthe petāti kālakatā vuccanti. Uttānā sentīti te yebhuyyena uttānakāva sayanti. Atha vā pettivisaye nibbattā petā nāma, te appamaṃsalohitattā aṭṭhisaṅghātajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. Anattamano hotīti tejussadattā sīho migarājā dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati. Divasampi sayitvā pabujjhamāno na uttasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkhetvā sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Idaṃ sandhāya vuttaṃ – ‘‘anattamano hotī’’ti. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhanaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Tena vuttaṃ – ‘‘attamano hotī’’ti.
第二百四十六条。第四条谓所谓饿鬼，是谓恶道众生名称。所谓仰卧者，是指多半仰卧而眠者。或因处于饿鬼道，故此等饿鬼皆极为污秽血腥且毛发杂乱，千百妄合而成，目之所视不易立。其仰卧者如此。所谓无所恼者，是谓勇猛威势之雄狮，王中之王。在一个前脚置一处，后脚置另一处之地位上，足爪藏于中间夹缝，放置两只前足中间，头则置于前足之正中而卧。虽卧一昼夜，起时却不喜欢仰卧，且在头部拔出利齿，放置于前足等正中夹缝中，若有干扰则当立起，语曰：“此非汝之出生，亦非适合芳香庄严。”谓此为无所有恼者。此义称谓“无所恼”。其言辞缘由即是此义。若起立后维持此形，则发出狮吼，发亮黄鬃，且跃过障碍物，原则上以无所恼者为名。
5. Thūpārahasuttavaṇṇanā5. 应塔经注释
§247
247. Pañcame rājā cakkavattīti ettha kasmā bhagavā agāramajjhe vasitvā kālakatassa rañño thūpakaraṇaṃ anujānāti, na sīlavato puthujjanabhikkhussāti? Anacchariyattā. Puthujjanabhikkhūnañhi thūpe anuññāyamāne tambapaṇṇidīpe tāva thūpānaṃ okāso na bhaveyya, tathā aññesu ṭhānesu. Tasmā ‘‘anacchariyā te bhavissantī’’ti nānujānāti. Cakkavattī rājā ekova nibbattati, tenassa thūpo acchariyo hoti. Puthujjanasīlavato pana parinibbutabhikkhuno viya mahantampi sakkāraṃ kātuṃ vaṭṭatiyeva. Chaṭṭhasattamāni uttānatthāneva.
第二百四十七条。第五条谓国王为轮王，问：为何世尊虽居于居士中而允许轮王建造佛塔？岂非非戒行之比库？此乃非奇异事。实因非戒行比库居于塔陵内，乃是世界各地皆无佛塔空地。故此不允许建设他处，因而不称奇异。轮王唯一产生故塔被称为奇异。戒行清净之比库，视同已证悟之比库，而敬重之亦甚。此条为第六、第七条至高境地之引导。
8. Paṭhamavohārasuttavaṇṇanā8. 第一世俗经注释
§250
250. Aṭṭhame anariyavohārāti anariyānaṃ kathā. Sesesupi eseva nayo.
250. 第八条「非圣行」者，是指非圣人所为之行为言说。此条余下部分亦同此理。
Āpattibhayavaggo pañcamo. · 罪怖品第五。
Pañcamapaṇṇāsakaṃ niṭṭhitaṃ. · 第五个五十已完结。