4. Upālivaggo · 4. 伍巴离品义注
4. Upālivaggo四、伍巴离品
1. Upālisuttavaṇṇanā一、伍巴离经注释
§31
31. Catutthassa paṭhame saṅghasuṭṭhutāyātiādīsu saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo, ‘‘suṭṭhu devā’’ti āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo. Yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya saṃvattati. Tasmā saṅghassa ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanatthaṃ paññattaṃ, asampaṭicchane ādīnavaṃ, sampaṭicchane ānisaṃsaṃ dassetvā, na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – saṅghasuṭṭhutāyāti. Saṅghaphāsutāyāti saṅghassa phāsubhāvāya, sahajīvitāya sukhavihāratthāyāti attho.
第四章第一节“僧伽具足等”一词中，僧伽具足者谓僧伽之具足圆满。此如佛经中天人共说“善哉，世尊”，犹如当时之语“善哉，尊者”，表示赞叹恭敬之意。凡称赞如来言语受悦者，长久得安乐利益。故以僧伽言“善哉，尊者”之辞得受悦故为具足；若不称赞，则有过失。此义经经文阐述后，称之为“僧伽具足”。“僧伽纯净者”则指僧伽具纯洁之本性，乃共同生活安乐之义。
Dummaṅkūnaṃpuggalānaṃ niggahāyāti dummaṅkūnāma dussīlapuggalā, ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya. Te hi sikkhāpade asati ‘‘kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ, kiṃ amhehi kataṃ, katamasmiṃ vatthusmiṃ katamaṃ āpattiṃ ropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭheyyuṃ. Sikkhāpade pana sati te saṅgho sikkhāpadaṃ dassetvā saha dhammena niggahessati. Tena vuttaṃ – ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.
“恶人拘束”者指恶人之约束。所谓恶人者，谓不善品行之人，虽受戒具结，生苦恼而行恶，或已弃戒而不知羞耻。为制止此等者，设立拘束。此等人于戒律有违常识，常念“我见过何，闻何，所行何，在何事中造何罪”，欲陷害僧伽。然有戒者，僧伽显示戒法，依法拘束之。故说“恶人拘束”之义。
Pesalānanti piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādañca ajānantā sikkhāttayapāripūriyā ghaṭamānā kilamanti, te pana sāvajjānavajjaṃ velaṃ mariyādañca ñatvā sikkhāpāripūriyā ghaṭamānā na kilamanti. Tena tesaṃ sikkhāpadapaññāpanaṃ phāsuvihārāya saṃvattatiyeva. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva tesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposathappavāraṇā na tiṭṭhanti, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesādīsu anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharanti. Evaṃ ‘‘pesalānaṃ bhikkhūnaṃ phāsuvihārāyā’’ti ettha dvidhā attho veditabbo.
“纯善者”谓纯洁善良之比库，彼为安乐生活所居。所谓纯善比库，未晓戒律之深重及戒律不坏，不造恶业者，时常止恶修善；则此等为纯善。故此众戒者之管理，乃为安乐之居。若拘束恶人，则该人得以安乐之处。坏戒之徒，则无守伍波萨他，无行僧事，众僧不和，不得合掌共事。拘束恶人者，则此种过患皆无，故纯善比库得以安乐生活。此“纯善比库安乐生活”当分二义而知也。
Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti diṭṭhadhammikā āsavā nāma asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā pāṇippahāradaṇḍappahārasatthappahārahatthacchedapādacchedaakittiayasavippaṭisārādayo dukkhaviseso, tesaṃ saṃvarāya pidahanāya āgamanamaggathakanāyāti attho. Samparāyikānanti samparāyikā āsavā nāma asaṃvare ṭhitena katapāpakammamūlakā samparāye narakādīsu pattabbā dukkhavisesā, tesaṃ paṭighātatthāya vūpasamatthāya.
“断见漏之制止”谓断见阿伽漏，即错误见解之制止。断见漏谓不受制止处，处于本性者，应得自净，断除手足杖杖惩谴，断除手足切割声誉之苦之漏。断见漏之制止，指以熄灭此漏为入灭之径。所谓“后世漏”，谓未受制止因恶业而生诸苦之漏。故言为制止此漏，善调伏及息灭也。
Appasannānanti sikkhāpadapaññattiyā hi sati sikkhāpadapaññattiṃ ñatvā vā, yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā, yepi appasannā paṇḍitamanussā, te ‘‘yāni vata loke mahājanassa rajjanadussanamuyhanaṭṭhānāni, tehi ime samaṇā ārakā viratā viharanti, dukkaraṃ vata karontī’’ti pasādaṃ āpajjanti vinayapiṭakapotthakaṃ disvā micchādiṭṭhikatavedibrāhmaṇā viya. Tena vuttaṃ – ‘‘appasannānaṃ pasādāyā’’ti.
“不悦者”谓于戒律规定之了解具足时，见诸圣者异行，听闻律藏书籍，犹如无知邪见婆罗门，起疑惑而生不悦心。所言“不悦者之信服”，即对戒律生厌恶之心也。
Pasannānanti yepi sāsane pasannā kulaputtā, tepi sikkhāpadapaññattiṃ vā ñatvā, yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho ayyā dukkaraṃ karonti, ye yāvajīvaṃ ekabhattā vinayasaṃvaraṃ pālentī’’ti bhiyyo bhiyyo pasīdanti. Tena vuttaṃ – ‘‘pasannānaṃ bhiyyobhāvāyā’’ti.
“悦者”谓悉于法中喜悦奉行者。无上清净聆闻戒律，而从善护持不懈，其喜悦心日益增长。所称“悦者之益”，谓其更增欢喜心也。
Saddhammaṭṭhitiyāti tividho saddhammo pariyattisaddhammo paṭipattisaddhammo adhigamasaddhammoti. Tattha sakalampi buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaguṇā cārittavārittasīlasamādhivipassanāti ayaṃ paṭipattisaddhammo nāma. Navalokuttaradhammo adhigamasaddhammo nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā saddhammo ciraṭṭhitiko hoti. Tena vuttaṃ – ‘‘saddhammaṭṭhitiyā’’ti.
所谓正法之立，有三种正法：通说正法、行持正法、获得正法。此中，所有佛陀所说的话都属通说正法。三十七道品及净行为戒定慧之因，称为行持正法。九支超越世间的法是获得正法。因比库们依戒律规范心念，并遵守戒律及其具体条文，并领悟法义，循环精进，实践现法正行而最终证得超越世间的法故，戒律规范正法得以长久存在。经中如此说：“正法之立。”
Vinayānuggahāyāti sikkhāpadapaññattiyā sati saṃvaravinayo, pahānavinayo, samathavinayo, paññattivinayoti catubbidho vinayo anuggahito hoti sūpatthambhito. Tena vuttaṃ – ‘‘vinayānuggahāyā’’ti.
所谓依律护持，指的是比库们借由戒律规范心念，受持自禁戒、断除戒、安稳戒、条文戒四种戒律，受到守护和扶助，保持坚定清净。经中如此说：“依律护持。”
2. Pātimokkhaṭṭhapanāsuttavaṇṇanā二、巴帝摩卡停止经注释
§32
32. Dutiye pārājikoti pārājikāpattiṃ āpanno. Pārājikakathāvippakatā hotīti ‘‘asukapuggalo pārājikaṃ āpanno nu kho no’’ti evaṃ kathā ārabhitvā aniṭṭhāpitā hoti. Esa nayo sabbattha.
三十二、第二戒 (堕犯巴拉基戒)：指堕犯巴拉基戒。对巴拉基犯戒的否定说，即“平庸人堕犯巴拉基戒吗？不是吧！”这类说法，由此起始且未定案。这种说法在各处均是多少无益的。
3. Ubbāhikāsuttavaṇṇanā三、委任裁决经注释
§33
33. Tatiye ubbāhikāyāti sampattaadhikaraṇaṃ vūpasametuṃ saṅghato ubbāhitvā uddharitvā gahaṇatthāya. Vinaye kho pana ṭhito hotīti vinayalakkhaṇe patiṭṭhito hoti. Asaṃhīroti na aññassa vacanamatteneva attano laddhiṃ vissajjeti. Paṭibaloti kāyabalenapi ñāṇabalenapi samannāgato. Saññāpetunti jānāpetuṃ. Paññāpetunti sampajānāpetuṃ. Nijjhāpetunti olokāpetuṃ. Pekkhatunti passāpetuṃ. Pasādetunti sañjātapasādaṃ kātuṃ. Adhikaraṇanti vivādādhikaraṇādicatubbidhaṃ. Adhikaraṇasamudayanti vivādamūlādikaṃ adhikaraṇakārakaṃ. Adhikaraṇanirodhanti adhikaraṇānaṃ vūpasamaṃ. Adhikaraṇanirodhagāminiṃ paṭipadanti sattavidhaadhikaraṇasamathaṃ.
三十三、第三戒，所谓纠纷事因，是指当众为息争而提出纠纷事由，调查取证保障团体纯净。在律中此为建立戒律标志。所谓不自欺者，非只听他言而否定自得之信。不反对者，是指身力与慧力俱足者。所谓告知，即使别人知道。所谓证明，是令对方彻底明了。所谓消业，是加以观察。所谓观看，是保持正见。所谓信服，是产生喜信。纠纷事因乃指纠纷之源分为四类。纠纷集合，是指纠纷根由及当事因由。纠纷灭息，是指纠纷平息止息。引生灭息之道，是指达致纠纷灭止之七种止争法。
4. Upasampadāsuttavaṇṇanā四、达上经注释
§34
34. Catutthe anabhiratinti ukkaṇṭhitabhāvaṃ. Vūpakāsetunti vinetuṃ. Adhisīleti uttamasīle. Cittapaññāsupi eseva nayo.
三十四、第四戒，谓离恶意，即放弃忿恨之心。消除嫉妒，是指能除恼恨之心。守持至善之戒，即最胜善戒。于智识观中此亦属此类别。
7. Saṅghabhedasuttavaṇṇanā七、破僧经注释
§37
37. Sattame vatthūhīti kāraṇehi. Avakassantīti parisaṃ ākaḍḍhanti vijaṭenti ekamantaṃ ussārenti. Apakassantīti ativiya ākaḍḍhanti, yathā visaṃsaṭṭhā honti, evaṃ karonti. Āveni kammāni karontīti visuṃ saṅghakammāni karonti.
三十七、七者即诸事之因。所谓散离，是指众人聚集时会愈发紧张纷乱，各异其意，各立一方。所谓集聚过度，是指过度纷乱，如毒药般剧烈痛苦。由此行为，即从事净行戒事。
9-10. Ānandasuttadvayavaṇṇanā第九至第十，阿难二经注释。
§39-40
39-40. Navame kappaṭṭhikanti āyukappaṃ nirayamhi ṭhitikāraṇaṃ. Kibbisaṃ pasavatīti pāpaṃ paṭilabhati. Āpāyikoti apāyagamanīyo. Nerayikoti niraye nibbattanako. Vaggaratoti bhedarato. Yogakkhemā padhaṃsatīti yogehi khemato arahattato dhaṃsati vigacchati. Dasame anuggahoti aññamaññassa saṅgahānuggaho. Sesaṃ sabbattha uttānatthamevāti.
三十九至四十节。『第九者』称为命劫，此为堕于地狱之因。『其受鞭笞』者，获恶业报。『堕恶处』者，不可往生善趣。『地狱者』，即地狱轮回之境，令人沉沦其中。『破坏者』谓其断裂破坏。『具足安稳者』以正确善法安住修行，断灭阿拉汉果，即法中安稳且断灭而离散。『第十者』所谓支持者，彼此相应合用以相护持。『余者』无处不通达，唯向上正义为归宿。
Upālivaggo catuttho. · 伍巴离品第四。