9. Campeyyakkhandhako · 9. 占波篇义注
9. Campeyyakkhandhakaṃ第九 瞻波篇集
Kassapagottabhikkhuvatthukathā关于咖萨巴姓比库事缘的论述
§380
380. Campeyyakkhandhake – gaggarāya pokkharaṇiyā tīreti gaggarānāmikāya itthiyā kāritapokkharaṇiyā tīre. Tantibaddhoti tasmiṃ āvāse kattabbatātantipaṭibaddho. Ussukkampi akāsi yāguyātiādīsu manussehi āgantukesu āgatesu ācikkheyyāthāti vuttaṭṭhāneyeva ussukkaṃ kātuṃ vaṭṭati; na avuttaṭṭhāne. Gaccha tvaṃ bhikkhūti satthā tassa bhikkhuno tattheva senāsanaṃ sappāyanti addasa, tenevamāha.
380. 关于长谷部小部的章段——迦伽罗亚池塘之边，有名为迦伽罗陀的女子所建的池塘岸边。所谓“庇护系结”，意指住在此处应当依止、系结于此栖处。又曾召开聚集，即对等来访人众如行祭祀等仪式时应讲述的规定，只应在约定好的场所进行，不可在非指定场所。世尊曾见一比库亲临此地，特地为其备设住宿，遂有此说。
§382
382.Adhammena vaggakammaṃ karontītiādīnaṃ parato pāḷiyaṃyeva nānākaraṇaṃ āgamissati.
382. 若行下品戒律等行为，之后必将遭受相应的各种果报。
§385
385.Aññatrāpi dhammā kammaṃ karontīti aññatrāpi dhammaṃ kammaṃ karonti, ayameva vā pāṭho. Bhūtena vatthunā kataṃ dhammena kataṃ nāma hoti, tathā na karontīti attho. Aññatrāpi vinayā kammaṃ, aññatrāpi satthusāsanā kammanti etesupi eseva nayo. Ettha pana vinayoti codanā ca sāraṇā ca. Satthusāsananti ñattisampadā anussāvanasampadā ca; tāhi vinā kammaṃ karontīti attho. Paṭikuṭṭhakatanti paṭikuṭṭhañceva katañca; yaṃ aññesu paṭikkosantesu kataṃ taṃ paṭikuṭṭhañceva hoti katañca; tādisampi kammaṃ karontīti attho.
385. 有时虽非唯一行为仍属行为，有时虽非唯一法门仍为法门，此处路径如是。行为乃由所缘之事物而成，即所谓由物造法，不为无行为。部分行为为戒律所摄，部分为佛陀教法所涵，彼此同理。此处所称“戒律”，意指指责与矫正，“佛陀教法”则指法人集会、训诲等，缺此则无相关行为。所谓“回击”，系指对敌对行为的反击，敌人所为即为回击。
§387
387.Chayimāni bhikkhave kammāni adhammakammantiādīsu pana ‘‘dhammo’’ti pāḷiyā adhivacanaṃ. Tasmā yaṃ yathāvuttāya pāḷiyā na kariyati, taṃ adhammakammanti veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana pāḷiyaṃyeva āgato. So ca kho ñattidutiyañatticatutthakammānaṃyeva vasena. Yasmā pana ñattikamme ñattidutiyañatticatutthesu viya hāpanaṃ vā aññathā karaṇaṃ vā natthi, apalokanakammañca sāvetvāva kariyati, tasmā tāni pāḷiyaṃ na dassitāni, tesaṃ sabbesampi kammānaṃ vinicchayaṃ parato vaṇṇayissāma.
387. 各位比库，关于诸恶行，巴利文中用“法”一词作为涵盖总称。故凡未符合理想的巴利文行为，全当视为恶行。以上为简要说明，详细内容亦是以巴利文所记。此处指法（戒律）、第二法、第三法、第四法而言。由于这些法中不包含施害或者其他不同之行为，即使带有监督行为亦为法中所容，故巴利文中未显现这些行径。针对这些情形，我们将在后续章节中详述诸行为的分类。
Catuvaggakaraṇādikathā关于由四人僧众执行等的论述
§388
388. Idāni yadidaṃ chaṭṭhaṃ dhammena samaggakammaṃ nāma, taṃ yehi saṅghehi kātabbaṃ, tesaṃ pabhedaṃ dassetuṃ ‘‘pañca saṅghā’’tiādi vuttaṃ. Kammappattoti kammaṃ patto, kammayutto kammāraho; na kiñci kammaṃ kātuṃ nārahatīti attho.
388. 现今所说的第六法称为“与法相应的合宜行为”，须由哪些僧众共同行持，此需显明区分，于是有“五众团体”等说。所谓“获法行为”即指取得法的行为，是由法相关或与法一致的行为者完成，并非禁绝行为之义。
§389
389.Catuvaggakaraṇañce bhikkhave kammaṃ bhikkhunicatutthotiādi parisato kammavipattidassanatthaṃ vuttaṃ. Tattha ukkhittakaggahaṇena kammanānāsaṃvāsako gahito, nānāsaṃvāsakaggahaṇena laddhinānāsaṃvāsako. Nānāsīmāya ṭhitacatutthoti sīmantarikāya vā bahisīmāya vā hatthapāse ṭhitenāpi saddhiṃ catuvaggo hutvāti attho.
389. 关于四众集会亦即比库、比库、沙玛内拉、沙玛内莉组之四众，曾为显露行为果报而有描述。此中所说的“聚合”乃由诸行为之根基所摄，与别的聚合形成对比。此四众虽立于不同边界、不同地理范围内，仍以共同身份合为一体，形同四众团体。
§393
393.Pārivāsikacatutthotiādi parivāsādikammānaṃyeva parisato vipattidassanatthaṃ vuttaṃ, tesaṃ vinicchayaṃ parato vaṇṇayissāma.
第三百九十三条云：所谓第四别住及诸如别住之律仪行为，其集会之所以生起违犯、破坏的迹象，已为宣说，诸此行为之详细裁断，后续将加以阐述。
§394
394.Ekaccassa bhikkhave saṅghamajjhe paṭikkosanā ruhatītiādi paṭikuṭṭhakatakammassa kuppākuppabhāvadassanatthaṃ vuttaṃ. Pakatattassāti avipannasīlassa pārājikaṃ anajjhāpannassa. Ānantarikassāti attano anantaraṃ nisinnassa.
第三百九十四条说：若某比库在僧团内怀有怨恨等恶意行为，其顽固节泄、恶劣本质之表现，曾为宣说。所谓明示者，指未堕戒者犯巴拉基咖戒。所谓即时者，乃指当时坐立之间的行为。
Dvenissāraṇādikathā关于两种驱摈等的论述
§395
395.Dvemā bhikkhave nissāraṇātiādi vatthuto kammānaṃ kuppākuppabhāvadassanatthaṃ vuttaṃ. Tattha ‘‘appatto nissāraṇaṃ, tañce saṅgho nissāreti, sunissārito’’ti idaṃ pabbājanīyakammaṃ sandhāya vuttaṃ. Pabbājanīyakammena hi vihārato nissārenti, tasmā taṃ ‘‘nissāraṇā’’ti vuccati. Tañcesa yasmā kuladūsako na hoti, tasmā āveṇikena lakkhaṇena appatto. Yasmā panassa ākaṅkhamāno saṅgho pabbājanīyakammaṃ kareyyāti vuttaṃ, tasmā sunissārito hoti. Tañce saṅgho nissāretīti sace saṅgho tajjanīyakammādivasena nissāreti, so yasmā tattha ‘‘tiṇṇaṃ bhikkhave bhikkhūnaṃ ākaṅkhamāno saṅgho tajjanīyakammaṃ kareyya – eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, eko bālo hoti abyatto āpattibahulo anapadāno, eko gihisaṃsaṭṭho viharati ananulomikehi gihisaṃsaggehī’’ti (cūḷava. 395) evaṃ ekekenapi aṅgena nissāraṇā anuññātā, tasmā sunissārito.
第三百九十五条所说二种因由，谓为证离之行为，其顽固恶劣之显现由此而出。其文曰「无罪的证离，若被僧团除名，谓之真除名」，以此为出家之行为说。由出家行为者，谓寓止于住处，即谓除名。又因出家者非家族劣行者故，称为无罪。又因为出家意向者必行出家行为，故谓真除名。又谓若僧团除名，推此为法者，则因三分律云「三比库中若有意除名，一为争论者，一为纷争者，一为吵闹者，一为论断者，一为僧法裁决者，亦有愚癡无断，还多坏戒者，一为世人婬乱与非顺世人行者」。以一一具足故，不共许为除名，即谓非真除名。
§396
396.Osāraṇāti pavesanā. Tattha tañce saṅgho osāretīti upasampadakammavasena paveseti. Dosāritoti duosārito. Sahassakkhattumpi upasampādito anupasampannova hoti ācariyupajjhāyā ca sātisārā, tathā seso kārakasaṅgho, na koci āpattito muccati. Iti ime ekādasa abhabbapuggalā dosāritā. Hatthacchinnādayo pana dvattiṃsa suosāritā, upasampāditā upasampannāva honti, na te labbhā kiñci vattuṃ. Ācariyupajjhāyā pana kārakasaṅgho ca sātisārā, na koci āpattito muccati.
第三百九十六条称入教意为入法门。谓若由此入教行为，僧团即为入律仪程序。遣送则谓遣出。即虽然被遣送，且即得讨伐。若入教不符例者，虽经千年而入依止，亦似未入般若。故一批不适格僧众被讨伐。三十二种断戒者亦被遣送，乃入律仪程序与未入之差，未获复责论。
§397
397.Idha pana bhikkhave bhikkhussa na hoti āpatti daṭṭhabbātiādi abhūtavatthuvasena adhammakammaṃ, bhūtavatthuvasena dhammakammañca dassetuṃ vuttaṃ. Tattha paṭinissajjitāti paṭinissajjitabbā.
第三百九十七条说：若比库非因戒律违背之事而见于过失，即属不当行为，亦应显现应当戒行。其谓弃治意为应当舍弃之法亦是。
Upālipucchākathā关于伍巴离提问的论述
§400
400. Upālipañhesupi vatthuvaseneva dhammādhammakammaṃ vibhattaṃ. Tattha dve nayā – ekamūlako ca dvimūlako ca. Ekamūlako uttānoyeva. Dvimūlake yathā sativinayo amūḷhavinayena saddhiṃ ekā pucchā katā, evaṃ amūḷhavinayādayopi tassapāpiyyasikādīhi. Avasāne pana upasampadārahaṃ upasampādetīti ekameva padaṃ hoti. Parato bhikkhūnampi sativinayaṃ ādiṃ katvā ekekena saddhiṃ sesapadāni yojetabbāni.
第四百条谓在伍巴离问答时所提，法非法行之区别明确。其分两条路——一为单根本，一为双根本。单根本者，专指正行。双根本者，如记戒律文，正行与痴戒结合情形作一问答，亦指痴戒行与其恶伴随者。最终成就者独立证准上座。又于他比库集体亦同作正行诸法，彼此合议，后续应增补经文。
Tajjanīyakammakathā关于呵责甘马的论述
§407
407.Idha pana bhikkhave bhikkhu bhaṇḍanakārakotiādi ‘‘adhammenavaggaṃ, adhammenasamaggaṃ; dhammenavaggaṃ, dhammapatirūpakenavaggaṃ, dhammapatirūpakenasamagga’’nti imesaṃ vasena cakkaṃ bandhitvā tajjanīyādīsu sattasu kammesu paṭipassaddhīsu ca vipattidassanatthaṃ vuttaṃ. Tattha anapadānoti apadānavirahito. Apadānaṃ vuccati paricchedo; āpattiparicchedavirahitoti attho. Tato paraṃ paṭikuṭṭhakatakammappabhedaṃ dassetuṃ sāyeva pāḷi ‘‘akataṃ kamma’’ntiādīhi saṃsanditvā vuttā. Tattha na kiñci pāḷianusārena na sakkā vidituṃ, tasmā vaṇṇanaṃ na vitthārayimhāti.
407.在此，比库们，关于比库作犯戒者等，谓之“违法行、违法不和；合法行、符合法所依的行、符合法所依的不和”等，正是在此教法中，以此为中心圈定，将轮（比库）约束于此，乃至于“此轮贯七种行为平静”，此乃为观察行为之安稳、堕失显现而说。其中“无失”者，谓无所失断。失断者，谓界限；无堕失界限，即此义。继而，为显现对犯斥戒法行为之差别，立刻用巴利文“未作行为”（akataṃ kamma）等词相互连带说出。于此处，依巴利语言的原义，未能有所理解，因此不对其加以详述。
Campeyyakkhandhakavaṇṇanā niṭṭhitā. · 占杯亚篇集注释完毕。