Cūḷasaṅgāmo · 小论战义注
Cūḷasaṅgāmo小战
Anuvijjakassa paṭipattivaṇṇanā随觉者的行道之解释
§365
365. Cūḷasaṅgāme saṅgāmāvacarena bhikkhunāti saṅgāmo vuccati adhikaraṇavinicchayatthāya saṅghasannipāto. Tatra hi attapaccatthikā ceva sāsanapaccatthikā ca uddhammaṃ ubbinayaṃ satthu sāsanaṃ dīpentā samosaranti vesālikā vajjiputtakā viya. Yo bhikkhu tesaṃ paccatthikānaṃ laddhiṃ madditvā sakavādadīpanatthāya tattha avacarati, ajjhogāhetvā vinicchayaṃ pavatteti, so saṅgāmāvacaro nāma yasatthero viya. Tena saṅgāmāvacarena bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo. Nīcacittenāti mānaddhajaṃ nipātetvā nihatamānacittena. Rajoharaṇasamenāti pādapuñchanasamena; yathā rajoharaṇassa saṃkiliṭṭhe vā asaṃkiliṭṭhe vā pāde puñchiyamāne neva rāgo na doso; evaṃ iṭṭhāniṭṭhesu arajjantena adussantenāti attho. Yathāpatirūpe āsaneti yathāpatirūpaṃ āsanaṃ ñatvā attano pāpuṇanaṭṭhāne therānaṃ bhikkhūnaṃ piṭṭhiṃ adassetvā nisīditabbaṃ. Anānākathikenāti nānāvidhaṃ taṃ taṃ anatthakathaṃ akathentena. Atiracchānakathikenāti diṭṭhasutamutampi rājakathādikaṃ tiracchānakathaṃ akathentena. Sāmaṃ vā dhammo bhāsitabboti saṅghasannipātaṭṭhāne kappiyākappiyanissitā vā rūpārūpaparicchedasamathācāravipassanācāraṭṭhānanisajjavattādinissitā vā kathā dhammo nāma. Evarūpo dhammo sayaṃ vā bhāsitabbo, paro vā ajjhesitabbo. Yo bhikkhu tathārūpiṃ kathaṃ kathetuṃ pahoti, so vattabbo – ‘‘āvuso saṅghamajjhamhi pañhe uppanne tvaṃ katheyyāsī’’ti. Ariyo vā tuṇhībhāvo nātimaññitabboti ariyā tuṇhī nisīdantā na bālaputhujjanā viya nisīdanti. Aññataraṃ kammaṭṭhānaṃ gahetvāva nisīdanti. Iti kammaṭṭhānamanasikāravasena tuṇhībhāvo ariyo tuṇhībhāvo nāma, so nātimaññitabbo, kiṃ kammaṭṭhānānuyogenāti nāvajānitabbo; attano patirūpaṃ kammaṭṭhānaṃ gahetvāva nisīditabbanti attho.
三百六十五。小争议时称为争议，通过对争议事项的分析判断，即是僧团集会。在那之中，既有依自身本位的，也有依据教法本位的，类似北方吠舍利城中的婆罗门子弟那样，相互辩论，激扬佛陀教法。倘若有比库受其双方支持，以促进争论为由，在此处发言，挑起烦恼并引发争议，则称为引起争议者，如同昔日有名的长老。因这种引争者，比库在进入僧团时，应心怀谦卑。所谓谦卑心，即是抛弃傲慢，除去我慢之心。犹如穿有污秽之靴，虽然有污垢或无污垢，但脚尚未生嗔恨，亦无需憎恶，若在善恶之间取舍，亦是此义。如座位位形如何，观察座位本适合于自己方位，看到其他长老比库们的座位，须当安坐。所谓不谈多种无益话，乃是不谈各类无义之言。超出正道之谈，则包括见闻他说甚至国王谤言，这皆属偏邪之语，不应诵讲。普通话语应以僧团集会之地为依止，视是否合宜、依形相和色相等规则而谈论，或活泼开明、或静观观察而行。此即所称的法，于自他间皆应诵说。若有比库愿诵此类说，则应谦和为责。若有人在僧团中遇事纷争，劝说其曰：“施主，既有疑难，请你诵说吧。”圣者坐静，非应轻忽，圣者坐静也非如愚夫那样坐着。有时亦选取其他修习处而坐。这即是称谓中作为修习专心之圣者静坐之义，并非轻慢，不用过度讲述；只须执持所修正法而坐即可。
Na upajjhāyo pucchitabboti ‘‘ko nāmo tuyhaṃ upajjhāyo’’ti na pucchitabbo. Esa nayo sabbattha. Na jātīti ‘‘khattiyajātiyo tvaṃ brāhmaṇajātiyo’’ti evaṃ jāti na pucchitabbā. Na āgamoti ‘‘dīghabhāṇakosi tvaṃ majjhimabhāṇako’’ti evaṃ āgamo na pucchitabbo. Kulapadesoti khattiyakulādivaseneva veditabbo. Atrassa pemaṃ vā doso vāti atra puggale etesaṃ kāraṇānaṃ aññataravasena pemaṃ vā bhaveyya doso vā.
不可向导师问曰“你的名字为何？”此为普遍法则。也不可问“你是何种种姓？是刹帝利还是婆罗门？”此类种姓不应被问及。不可问“你来自何方？长话处还是中话处？”此类出身不问。家族称谓应如实知晓，如刹帝利家族等。于此无人应有喜爱或憎恨，此处之人因其缘故或喜或惧并无不可。
No parisakappikenāti parisakappakena parisānuvidhāyakena na bhavitabbaṃ; yaṃ parisāya ruccati, tadeva cetetvā kappetvā na kathetabbanti attho. Na hatthamuddā dassetabbāti kathetabbe ca akathetabbe ca saññājananatthaṃ hatthavikāro na kātabbo.
不可作破坏集会和和睦的行为，所谓破坏行为即不得生。对集会中所悦纳的，应生正念维护，不应谈论相反之事。不可露出手势，以表明态度；对允许或不允许的事宜，仅用于说明或表明立场时可以使用手势，平常勿作手势。
Atthaṃ anuvidhiyantenāti vinicchayapaṭivedhameva sallakkhentena ‘‘idaṃ suttaṃ upalabbhati, imasmiṃ vinicchaye idaṃ vakkhāmī’’ti evaṃ paritulayantena nisīditabbanti attho. Na ca āsanā vuṭṭhātabbanti na āsanā vuṭṭhāya sannipātamaṇḍale vicaritabbaṃ, vinayadhare uṭṭhite sabbā parisā uṭṭhahati. Na vītihātabbanti na vinicchayo hāpetabbo. Na kummaggo sevitabboti na āpatti dīpetabbā. Asāhasikena bhavitabbanti na sahasākārinā bhavitabbaṃ; sahasā duruttavacanaṃ na kathetabbanti attho. Vacanakkhamenāti duruttavācaṃ khamanasīlena. Hitaparisakkināti hitesinā hitagavesinā karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo. Anasuruttenāti na asuruttena. Asuruttaṃ vuccati viggāhikakathāsaṅkhātaṃ asundaravacanaṃ; taṃ na kathetabbanti attho. Attā pariggahetabboti ‘‘vinicchinituṃ vūpasametuṃ sakkhissāmi nu kho no’’ti evaṃ attā pariggahetabbo; attano pamāṇaṃ jānitabbanti attho. Paro pariggahetabboti ‘‘lajjiyā nu kho ayaṃ parisā, sakkā saññāpetuṃ udāhu no’’ti evaṃ paro pariggahetabbo.
以阐述意义为依止者，仅就判断下结论而言，即“此为所闻经，此处将阐述此判断”，如此持进即为适宜。席位上不可起立而去，亦不可席位起立后在集会之中随意行动，持律者若起身，群贤亦应起身。不得随意言说，不可删除判断，不可作诽谤。不可造作暴力行为，不可引发过失。不可以无故或随便行为应对，应有正直诚恳之心。不可随意胡说妄语以示宽恕。应以悲悯、利益他人、公正为指导，慈悲与慈悲的前行是供养。不可任意无视规矩。无视者至于诽谤，恶言不宜宣说，愤怒者不应增上，无耻者应予显现其过失以示警觉。正直守持戒律者当有柔和恭敬之态度。在法与人中，此处所称者为法之尊长而非个人尊长，亦应如此理解。
Codako pariggahetabboti ‘‘dhammacodako nu kho no’’ti evaṃ pariggahetabbo. Cuditako pariggahetabboti ‘‘dhammacuditako nu kho no’’ti evaṃ pariggahetabbo. Adhammacodako pariggahetabboti tassa pamāṇaṃ jānitabbaṃ. Sesesupi eseva nayo. Vuttaṃahāpentenāti codakacuditakehi vuttavacanaṃ ahāpentena. Avuttaṃ apakāsentenāti anosaṭaṃ vatthuṃ appakāsentena. Mando hāsetabboti mando momūho paggaṇhitabbo, ‘‘nanu tvaṃ kulaputto’’ti uttejetvā anuyogavattaṃ kathāpetvā tassa anuyogo gaṇhitabbo. Bhīrū assāsetabboti yassa saṅghamajjhaṃ vā gaṇamajjhaṃ vā anosaṭapubbattā sārajjaṃ uppajjati, tādiso ‘‘mā bhāyi, vissaṭṭho kathehi, mayaṃ te upatthambhā bhavissāmā’’ti vatvāpi anuyogavattaṃ kathāpetabbo. Caṇḍo nisedhetabboti apasādetabbo tajjetabbo. Asuci vibhāvetabboti alajjiṃ pakāsetvā āpattiṃ desāpetabbo. Ujumaddavenāti yo bhikkhu uju sīlavā kāyavaṅkādirahito, so maddaveneva upacaritabbo. Dhammesu ca puggalesu cāti ettha yo dhammagaruko hoti na puggalagaruko, ayameva dhammesu ca puggalesu ca majjhattoti veditabbo.
质询者应持“护法者”之心，质询终了者应持“终结者”心。其非法质询者应知度量。其他规范亦是如此。所谓讲述即持法质询终结者之言。未被讲述部分即用否定表示。无知者应被以温和之语嘲笑，而不乱骂，激励其改过，识其出身。生起恐惧者应当宽慰，言说：“莫怕，我们将助你。”并作相应劝诫。恶人应被制止、不使辱骂、驱逐。邪秽者应被揭露其非而责备。行持端正者，若行为纯正无贪欲，宜以柔和态度相待。所谓法中人与个人尊长，此处称为法之尊者，不应混淆与个人尊者之名。
§366
366.Suttaṃ saṃsandanatthāyātiādīsu tena ca pana evaṃ sabrahmacārīnaṃ piyamanāpagarubhāvanīyena anuvijjakena samudāhaṭesu suttādīsu suttaṃ saṃsandanatthāya; āpattānāpattīnaṃ saṃsandanatthanti veditabbaṃ. Opammaṃ nidassanatthāyāti opammaṃ atthadassanatthāya. Attho viññāpanatthāyāti attho jānāpanatthāya. Paṭipucchā ṭhapanatthāyāti pucchā puggalassa ṭhapanatthāya. Okāsakammaṃ codanatthāyāti vatthunā vā āpattiyā vā codanatthāya. Codanā sāraṇatthāyāti dosādosaṃ sarāpanatthāya. Sāraṇā savacanīyatthāyāti dosādosasāraṇā savacanīyakaraṇatthāya. Savacanīyaṃ palibodhatthāyāti savacanīyaṃ ‘‘imamhā āvāsā paraṃ mā pakkamī’’ti evaṃ palibodhatthāya. Palibodho vinicchayatthāyāti vinicchayaṃ pāpanatthāya. Vinicchayo santīraṇatthāyāti dosādosaṃ santīraṇatthāya tulanatthāya. Santīraṇaṃ ṭhānāṭṭhānagamanatthāyāti āpattianāpattigarukalahukāpattijānanatthāya . Saṅgho sampariggahasampaṭicchanatthāyāti vinicchayasampaṭiggahaṇatthāya ca; suvinicchitadubbinicchitabhāvajānanatthāya cāti attho. Paccekaṭṭhāyino avisaṃvādakaṭṭhāyinoti issariyādhipaccajeṭṭhakaṭṭhāne ca avisaṃvādakaṭṭhāne ca ṭhitā; na te apasādetabbāti attho.
三百六十六。为确认经文意涵之目的等，于此以及诸如比库戒律中，因比库纯洁守戒，平等无差别，诤争处理、过失纠正等之明确说明称为经文确认。譬喻之用为展现意义。含义揭示为使人理解之目的。询问的提起旨在确认个人之立场。劝诱的行为以事物或过失作劝导。劝导是为调伏嫌怨。解劝是为调伏嫌怨之善方法。劝导所指令内容，是为了使人明白“此处不宜迁移”等之训诫。训诫乃为了断除怨恨而起，具对治、克制之意。调伏乃调降不良与厌恶心，使之安稳，较量彼此之意义。安稳乃立场变换、来往变动，乃以知晓过失与非过失之根本。僧团会合是为确认及接受法义，并了解善劣正确与否。个别方位主持者，因其权柄，而不应被侮辱，此理如是。
Idāni ye mandā mandabuddhino evaṃ vadeyyuṃ ‘‘vinayo nāma kimatthāyā’’ti tesaṃ vacanokāsapidahanatthamattaṃ dassetuṃ vinayo saṃvaratthāyātiādimāha. Tattha vinayo saṃvaratthāyāti sakalāpi vinayapaññatti kāyavacīdvārasaṃvaratthāya. Ājīvavisuddhipariyosānassa sīlassa upanissayo hoti; paccayo hotīti attho. Esa nayo sabbattha. Apicettha avippaṭisāroti pāpapuññānaṃ katākatavasena cittavippaṭisārābhāvo. Pāmujjanti dubbalā taruṇapīti. Pītīti balavā bahalapīti. Passaddhīti kāyacittadarathapaṭippassaddhi. Sukhanti kāyikacetasikasukhaṃ. Tañhi duvidhampi samādhissa upanissayapaccayo hoti. Samādhīti cittekaggatā. Yathābhūtañāṇadassananti taruṇavipassanā; udayabbayañāṇassetaṃ adhivacanaṃ. Cittekaggatā hi taruṇavipassanāya upanissayapaccayo hoti. Nibbidāti sikhāpattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattaphalassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇāñāṇaṃ. Vimuttiñāṇadassanaṃ anupādāparinibbānatthāyāti apaccayaparinibbānatthāya. Apaccayaparinibbānassa hi taṃ paccayo hoti, tasmiṃ anuppatte avassaṃ parinibbāyitabbatoti. Etadatthā kathāti ayaṃ vinayakathā nāma etadatthā. Mantanāti vinayamantanā eva. Upanisāti ayaṃ ‘‘vinayo saṃvaratthāyā’’tiādikā paramparapaccayatāpi etadatthāya. Sotāvadhānanti imissā paramparapaccayakathāya sotāvadhānaṃ. Imaṃ kathaṃ sutvā yaṃ uppajjati ñāṇaṃ, tampi etadatthāya. Yadidaṃ anupādā cittassa vimokkhoti yo ayaṃ catūhi upādānehi anupādiyitvā cittassa arahattaphalasaṅkhāto vimokkho, sopi etadatthāya; apaccayaparinibbānatthāya evāti attho.
现在，那些愚钝愚昧者若问“戒律的名称为何用途”，针对他们问戒律名称只是为了消除疑惑，故称戒律是为约制而设。此处“戒律为约制之用”意即所有戒律条文皆以约制身语业行为为旨要。此戒律以斋戒清净为根据，亦就是说戒律是斋戒清净的条件。这里所说“根据”意谓戒律为斋戒清净的前提。此理普遍成立。若心中无违逆，即是由恶善业所致心无违逆。软弱者谓青年，强健者谓博大。安静者谓身心和顺安详。在此安详中，又分二：一为禅那之依凭，一为条件。禅那即心之专一。正见即青年慧观；所谓生灭智即此慧观名称。心一专注正见是青年慧观之依凭条件。厌退谓有修学所致之觉悟，出离道称之为厌退。无着谓圣道。解脱谓阿拉汉果。此四圣道皆为阿拉汉果之依凭条件。解脱见智谓观察照见。解脱见智即断执涅槃之意味，为无执涅槃之义。断执涅槃之条件在于无执成就，若此无执未成，则必灭。此即戒律说法之意。称此说为戒律说明，其义即是戒律约制之旨。“思惟”即戒律之思惟。“百分”此处为“戒律为约制”诸句连贯之条理。闻圣约制相续思想称为闻圣念。闻此道理而生之智慧，亦为戒律之义。所谓此无执者，即针对心之解脱。此解脱为解除四种执着后，心得阿拉汉果名称，亦为无执涅槃义。
§367
367. Anuyogavattagāthāsu paṭhamagāthā vuttatthā eva.
367. 这是依止诗句中首诗的释义。
Vatthuṃ vipattiṃ āpattiṃ, nidānaṃ ākāraakovido pubbāparaṃ na jānātīti ‘‘vatthu’’ntiādīni ‘‘na jānātī’’ti padena sambandho. ‘‘Akovido’’ti padassa ‘‘sa ve tādisako’’ti iminā sambandho. Tasmā ayamettha yojanā – yo bhikkhu pārājikādīnaṃ vatthuṃ na jānāti, catubbidhaṃ vipattiṃ na jānāti, sattavidhaṃ āpattiṃ na jānāti, ‘‘idaṃ sikkhāpadaṃ asukasmiṃ nāma nagare paññatta’’nti evaṃ nidānaṃ na jānāti, ‘‘idaṃ purimavacanaṃ idaṃ pacchimavacana’’nti pubbāparaṃ na jānāti, ‘‘idaṃ kataṃ idaṃ akata’’nti katākataṃ na jānāti. Samena cāti teneva pubbāparaṃ ajānanassa samena aññāṇena, ‘‘katākataṃ na jānātī’’ti vuttaṃ hoti; evaṃ tāva najānāti-padena saddhiṃ sambandho veditabbo. Yaṃ panetaṃ ‘‘ākāraakovido’’ti vuttaṃ, tattha ākāraakovidoti kāraṇākāraṇe akovido. Iti yvāyaṃ vatthuādīnipi na jānāti, ākārassa ca akovido, sa ve tādisako bhikkhu apaṭikkhoti vuccati.
“主题、过失、违犯、依据、业障学识、前后不知”，这是“主题”等等“不知”字义的联系。“业障学识”意谓“具有那样的性质者”。故这儿有此连贯——若比库不知巴拉基戒等主题，四类过失不知，七种业障不知，此戒教称为“不适合此城之戒”，连前后不知、不分知，做过未做不知等亦不知。由如此完全不知，因无知而与其他识别见相和合，谓之“不知已做与未做”。此谓“不知业障学识”即因果不知者。由此不知主题等，亦即不谙业障因果的比库，谓之“不受戒者”。
Kammañca adhikaraṇañcāti imesampi padānaṃ ‘‘na jānātī’’ti padeneva sambandho. Ayaṃ panettha yojanā – tatheva iti yvāyaṃ kammañca na jānāti, adhikaraṇañca na jānāti, sattappakāre samathe cāpi akovido, rāgādīhi pana ratto duṭṭho ca mūḷho ca, bhayena bhayā gacchati, sammohena mohā gacchati, rattattā pana duṭṭhattā ca chandā dosā ca gacchati, paraṃ saññāpetuṃ asamatthatāya na ca saññattikusalo, kāraṇākāraṇadassane asamatthatāya nijjhattiyā ca akovido attano sadisāya parisāya laddhattā laddhapakkho, hiriyā paribāhirattā ahiriko, kāḷakehi kammehi samannāgatattā kaṇhakammo, dhammādariyapuggalādariyānaṃ abhāvato anādaro, sa ve tādisako bhikkhu apaṭikkhoti vuccati, na paṭikkhitabbo na oloketabbo, na sammannitvā issariyādhipaccajeṭṭhakaṭṭhāne ṭhapetabboti attho. Sukkapakkhagāthānampi yojanānayo vuttanayeneva veditabboti.
“业、事因”诸词与“不知”字义相联系。这儿意为：若不知业及其事因，不知七重业障，如此不能制伏，因为贪嗔痴而乐而恶，为恶而愚，因怖而惧，因迷而迷，因嗔毒，因嗔而恶，不能断染污，不能善断执，因果不明，不善于转戒，处于恶行，心无羞耻、无愧耻，具恶业，轻慢正教与尊者者，如此不知戒者谓“不受戒”，不应相信、不应观察、不应尊重，也不用尊奉戒律领袖主管等。此理应以轻阴首诗依此理断定。
Cūḷasaṅgāmavaṇṇanā niṭṭhitā. · 小战之解释已完结。