8. Vinayavaggo · 8. 律品复注
8. Vinayavaggo8. 律品
1-8. Paṭhamavinayadharasuttādivaṇṇanā1-8. 第一持律者经等注释
§75-82
75-82. Aṭṭhamassa paṭhamaṃ dutiyañca uttānatthameva. Tatiye vinayalakkhaṇe patiṭṭhito lajjibhāvena vinayalakkhaṇe ṭhito hoti. Alajjī (pārā. aṭṭha. 1.45) hi bahussutopi samāno lābhagarukatāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Evaṃ yo lajjī, so vinayaṃ ajahanto avokkamantova lajjibhāvena vinayalakkhaṇe ṭhito hoti patiṭṭhito.
第七十五至八十二句。第八品的第一、第二句均为强调句。第三句则依止律藏标志，以羞耻心为据，站立于律藏标志之上。所谓不羞耻者，（巴利律注8.1.45）说，虽多闻，却因利益沉重，散乱纷扰，扰乱十分，违背正道，上扬离地，扰乱圣尊教法，给教法带来巨大祸患，且产生僧团分裂和僧王（僧众领袖）。而羞耻者则恰恰相反，生恶求学心，谨守生存之道，不起纷扰，唯弘扬佛法及律藏，尊重正法，坚定立足于其中。故任何有羞耻心者，不违背律藏，犹如不折损、以羞耻心立于律藏标志上者，乃称真正安立。
Asaṃhīroti ettha saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhā vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati, saṇṭhātuṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyavasena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī’’ti vissajjeti. Yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati asaṃhīro. Yasmā pana evarūpo yaṃ yaṃ parena vuccati, taṃ taṃ nānujānāti, attanā suvinicchinitaṃ katvā gahitaṃ aviparītamatthaṃ na vissajjeti, tasmā vuttaṃ ‘‘na sakkoti gahitaggahaṇaṃ vissajjāpetu’’nti. Catutthādīni suviññeyyāni.
「不调和者」此处谓语调和者，指于巴利语文或注疏，或字面用法上下文，遭问时产生歧义、混淆、分裂者，不能整合统一，别人所说各言其事，听者皆受，弃自身理论而采纳他人说法。反之，于巴利语文及注疏或字面用法、前后文相应处接受问答时，未生分离混乱，如同将每根毛发连缀捻紧，断言「我们如此说，老师也如此说」而舍弃纷争。于巴利文及分析说法中如金色盛宴中的奔驰狮子般，临近终结，岿然不动者，称为「不调和者」。因于别人所说各各不承认，已自审查纯正保存而未舍弃，故谓曰「不可舍弃已保存之所执著」。第四句以下，尚有更多须善了知者。
Paṭhamavinayadharasuttādivaṇṇanā niṭṭhitā. · 第一持律者经等注释完毕。
9. Satthusāsanasuttavaṇṇanā9. 导师教诫经注释
§83
83. Navame vivekaṭṭhoti vivitto. Tenāha ‘‘dūrībhūto’’ti. Satiavippavāse ṭhitoti kammaṭṭhāne satiṃ avijahitvā ṭhito. Pesitattoti kāye ca jīvite ca anapekkhatāya nibbānaṃ pesitacitto tanninno tappoṇo tappabbhāro.
第八十三句，谓第九品中的寂静者，即彼已离群独住。故有言称「远离众生」。谓其于修行处，离开感官扰乱而坚立正念。所谓「发送心」者，即对身心及生死无执着而具有放逸、自在、安稳，已上传欲生死苦海之外。有此义。
Satthusāsanasuttavaṇṇanā niṭṭhitā. · 导师教诫经注释完毕。
10. Adhikaraṇasamathasuttavaṇṇanā10. 止诤经注释
§84
84. Dasame adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Tasmā te tesaṃ samanavasena pavattantīti āha ‘‘adhikaraṇāni samentī’’tiādi. Uppannānaṃ uppanānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ. Dīghanikāye saṅgītisuttavaṇṇanāyampi (dī. ni. aṭṭha. 3.331) vitthāratoyevāti etthāyaṃ vitthāranayo – adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāyaṃ āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.
第八十四句，谓第十品中称「依法处理者」，所谓依法即指事由。哪些乃依法者？答是调和。如何依法？答依次正進。故说「事由调和」。佛经长部节中「调和经注释」亦有详述，此处即为分解说明──在事缘中为善恶法争执辩论的比库们中的某种争议，称为争议事由。又因言行不善、见解有误而谱写责难讥谤的，及纠正责难和启示声讨，这类别为责难事由。梵文总录中来者五种，分解部中七至八类过失界，此情境中为过失事由。对于僧团四种违律等不正行为的案由，称为职务事由。
Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva vā, aññatra vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā, saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhato dhammasammukhato vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma. Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhibhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtattā dhammasammukhatā. Yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.
此中争论事由，是经由双重调和而得以调和，这既包含现前调伏律，也包含近行调伏律。当争议者于僧舍现前生起争执，于处境甚至居中调解场所，或他处僧团所允当调解之处，若调伏则成调和。如此调和时，彼争执双方，以及争执事由等，在僧众及律法面前相互对立者，称为现前调伏律。又此调伏系于主事僧团之僧众合一，且精神一致，此为同族集体对立。所调伏事由之根本，乃律法面前。调伏如是者，于同一僧处于同一律法前，逐渐调伏者。争执者与受争者相对，彼此因主客异见相对，均为人对人相对，临现调伏。使用近行调伏，则舍弃僧群对立而消除调伏。是以出于此，争论事由由双重调和而得以调和。
Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti. Tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati, tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhakesu aññataravasena salākaṃ gāhāpetvā sannipatitāya parisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.
若仍不能调和，则由近行调伏调和且比库们以「我等不能调伏」向僧团呈报。于是僧团按照五具晋对仪轨，迎请具德比库，立示标志符号，聚集议事，根据当时比库们辩论所如实陈说，令其平息争论事由，此即通过现前调伏律及近行调伏律而达成争议之和解。此处即现前调伏律之说明。且此乃比库一切宗旨所依据，称为比库所依此之法。如此争议事由，经由双重调和而得以和解。
Anuvādādhikaraṇaṃ catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva.
传达事项通过四种和谐方式获得同意，即以正面调伏、正念调伏、不痴调伏以及惩彼过这四者。仅以正面调伏获同意者及其传达者，若经其言语教诲而无任何过失，双方皆须相互宽恕；若有过失，则此即为犯戒，依此判断终归平息。其中正面调伏的特征已作阐述。
Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. Yadā ummattako bhikkhu ummādavasena kate assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi codiyamāno ‘‘ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti. Tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati. Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. Sace chinnamūlo, ayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.
当无染比库因根本戒犯引起的正念调伏请求，受僧伽以四甘马克命而给予正念调伏时，此时由正面调伏与正念调伏得到平息。若在此正念调伏中，再对该人发生任何抗拒言辞，不被接受。当有疯癫比库因疯癫行为被沙门准则责问，称其行为无节制，虽他比库指责其“你这疯人所为不当”，其仍请求不痴调伏，僧团以四甘马克命授予不痴调伏时，此时由正面调伏和不痴调伏获得平息。若在此不痴调伏中，再对该人发生任何抗拒言辞，不被接受。当有人因犯巴拉基戒或类似巴拉基等严重过失，被他人因恶行而怀恶意而指责，认为“此人根本不坏，正行而得解脱；若坏则为灭除”，僧伽以四甘马克命对此恶行个体做惩彼过时，此时由正面调伏及惩彼过获得平息。如此传达事项通过这四种和谐方式而获得同意。
Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhato. Sesaṃ vuttanayameva.
过失事项通过三种和谐方式而获得同意，即正面调伏、承诺行为及三条戒律。唯仅凭正面调伏不生和谐。当某比库或比库们集会时，有比库公然示现轻微过失时，则过失事项通过正面调伏与承诺行为得到平息。其正面调伏所授者即为发布过失者本人，称为当面责任人。此特征已作阐述。
Puggalassa ca gaṇassa ca desanākāle saṅghasammukhato parihāyati. Yaṃ panettha ‘‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno’’ti ca ‘‘passasī’’ti ca ‘‘āma, passāmī’’ti ca paṭiññātāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma.
在个体或团体宣说之时，应当于僧团面前谦卑忏悔，公开认错称“我此处犯此过失”，并应承“愿长期自律”。此承诺行为即谓之承诺责任。请求僧团赦免僧团过失及赐予恩赐则谓之恩赐承诺。
Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne ‘‘sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya saṃvatteyyā’’ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā bhikkhū tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsūpagatā ‘‘na metaṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā ‘‘dukkaṭaṃ kammaṃ puna kātabbaṃ kamma’’nti na ukkoṭenti, niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti. Evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati.
因双方吵闹而出现的断绝事端之比库们，做出诸多不当沙门行为后生起羞耻心，彼此彼此说：“若我们互相做此过失，愿此事项将严厉处理“，由此相互指控过失时，当他们依三条戒律行事时，该过失事项即由正面调伏及三条戒律平息。其中对于被捆绑在手铐上的流氓行为，持“不胜任”此恶见，放弃行事且不激怒，而是默然承当，对居民有责者，以及所有过失连同轻重罪状都得到平息。这种过失事项通过三种和谐方式而获得同意。
Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. Iti imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ – ‘‘uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako’’ti. Sesaṃ sabbattha uttānameva.
职务事项则仅需以一种和谐方式，由正面调伏获得同意。如此这四种事项均根据相应的和谐方式以七种和谐方式获得同意。故言：“对于已生的各种事项，应以和谐和平息的正面调伏给予……及三条戒律。”此特征在诸处皆有尊重述及。
Adhikaraṇasamathasuttavaṇṇanā niṭṭhitā. · 《止诤经》注释终了。
Vinayavaggavaṇṇanā niṭṭhitā. · 《律品》注释终了。
Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya · 如是，于《满愿》这一《增支部》注疏中，
Sattakanipātavaṇṇanāya anuttānatthadīpanā samattā. · 《七集》注释中未显明义的阐明圆满。