Aparagāthāsaṅgaṇikaṃ · 其他偈颂集义注
Dutiyagāthāsaṅgaṇikaṃ第二偈颂集
Codanādipucchāvissajjanāvaṇṇanā举罪等问答的注释
§359
359. Dutiyagāthāsaṅgaṇiyaṃ codanāti vatthuñca āpattiñca dassetvā codanā. Sāraṇāti dosasāraṇā. Saṅgho kimatthāyāti saṅghasannipāto kimatthāya. Matikammaṃ pana kissa kāraṇāti matikammaṃ vuccati mantaggahaṇaṃ; taṃ kissa kāraṇāti attho.
第359条。第二韵文节段，先说明督促的内容及犯错，然后显示督促。"Sāraṇā"（止息）指的是罪障的止息。问：「众僧会集是为了什么？」"Matikamma"（决定事项）意谓议事与决断；问此项决定为何而起。
Codanā sāraṇatthāyāti vuttappakārā codanā, tena cuditakapuggalena codakadosasāraṇatthāya. Niggahatthāya sāraṇāti dosasāraṇā pana tassa puggalassa niggahatthāya. Saṅgho pariggahatthāyāti tattha sannipatito saṅgho vinicchayapariggahaṇatthāya; dhammādhammaṃ tulanatthāya suvinicchitadubbinicchitaṃ jānanatthāyāti attho. Matikammaṃ pana pāṭiyekkanti suttantikattherānañca vinayadharattherānañca mantaggahaṇaṃ pāṭekkaṃ pāṭekkaṃ vinicchayasanniṭṭhāpanatthaṃ.
督促是为了止息过失的目的，因此针对犯戒的人加以督促。"Niggahatthāya sāraṇā"意为为了止息该人所生的罪障。众僧会集是为了议事、决断，即为了彻底辨明法与非法，善与不善。"Matikamma"指的是一致通过的决定，是当时长老们依戒律和经文所做的整体决断。
Mā kho paṭighanti cuditake vā codake vā kopaṃ mā janayi. Sace anuvijjako tuvanti sace tvaṃ saṅghamajjhe otiṇṇaṃ adhikaraṇaṃ vinicchituṃ nisinno vinayadharo.
不应对督促者或被督促者生起愤怒。若有外人（"anuvijjaka"）说此事，当你已居于众僧中、在议事席上，你应坐在掌持戒律的长老中间，审慎地审查此事。
Viggāhikanti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādinayappavattaṃ. Anatthasaṃhitanti yā anatthaṃ janayati, parisaṃ khobhetvā uṭṭhāpeti, evarūpiṃ kathaṃ mā abhaṇi. Sutte vinaye vātiādīsu suttaṃ nāma ubhatovibhaṅgo. Vinayo nāma khandhako. Anulomo nāma parivāro. Paññattaṃ nāma sakalaṃ vinayapiṭakaṃ. Anulomikaṃ nāma cattāro mahāpadesā.
"Viggāhikanti"指“你不懂此律藏”的谩骂等非理性的言语。"Anatthasaṃhitanti"是生起无益害处的言语，扰乱僧众，使众起烦恼并离座。对于此类话，不应轻率宣说。经藏与律藏有区别：经藏称为“经”，律藏称为“律藏”，律藏又称“律篇”，“律别”为附属篇章，全部律藏统称“律藏集”，附属者称“四大规范（律义）”。
Anuyogavattaṃnisāmayāti anuyuñjanavattaṃ nisāmehi. Kusalena buddhimatā katanti chekena paṇḍitena ñāṇapāramippattena bhagavatā nīharitvā ṭhapitaṃ. Suvuttanti supaññāpitaṃ. Sikkhāpadānulomikanti sikkhāpadānaṃ anulomaṃ. Ayaṃ tāva padattho, ayaṃ panettha sādhippāyasaṅkhepavaṇṇanā – ‘‘sace tvaṃ anuvijjako, mā sahasā bhaṇi, mā anatthasaṃhitaṃ viggāhikakathaṃ bhaṇi. Yaṃ pana kusalena buddhimatā lokanāthena etesu suttādīsu anuyogavattaṃ kathaṃ supaññattaṃ sabbasikkhāpadānaṃ anulomaṃ, taṃ nisāmaya taṃ upadhārehī’’ti. Gatiṃ na nāsento samparāyikanti attano samparāye sugatinibbattiṃ anāsento anuyogavattaṃ nisāmaya. Yo hi taṃ anisāmetvā anuyuñjati, so samparāyikaṃ attano gatiṃ nāseti, tasmā tvaṃ anāsento nisāmayāti attho. Idāni taṃ anuyogavattaṃ dassetuṃ hitesītiādimāha. Tattha hitesīti hitaṃ esanto gavesanto; mettañca mettāpubbabhāgañca upaṭṭhapetvāti attho. Kālenāti yuttapattakālena; ajjhesitakāleyeva tava bhāre kate anuyuñjāti attho.
"Anuyogavattaṃnisāmayāti"就是和谐共处，保持和睦。因佛陀之智慧称其为合适、明智的终结。"Suvutta"意为善宣广说。"Sikkhāpadānulomikā"是指随顺戒法。此处简述金刚归纳说：“如果你是旁观者，不要突然发言，不要说无益的谣言。但是依佛陀的智慧语录，针对各经律应和谐共处，保持和睦，远离纷争。”这里“和谐共处”是指不拒绝自身未来之正归宿（涅槃），称为“不拒绝，和谐相处”。凡无法做到此点而强执者，其正归宿必被妨碍，因此应“和谐不拒”。现在讲述当示现和谐共处方便时，“hitesīti”为善意、寻求对方安乐，可以理解为慈爱及其前段。时节即为正当时间；在适当时机，承担其负担，示现和谐共处。
Sahasā vohāraṃ mā padhāresīti yo etesaṃ sahasā vohāro hoti, sahasā bhāsitaṃ, taṃ mā padhāresi, mā gaṇhittha.
不要轻率发表言论。若你频繁多言，或语多而不当，则劝你不要发表，也不要接受这类言论。
Paṭiññānusandhitena kārayeti ettha anusandhitanti kathānusandhi vuccati, tasmā paṭiññānusandhinā kāraye; kathānusandhiṃ sallakkhetvā paṭiññāya kārayeti attho. Atha vā paṭiññāya ca anusandhitena ca kāraye, lajjiṃ paṭiññāya kāraye; alajjiṃ vattānusandhināti attho. Tasmā eva paṭiññā lajjīsūti gāthamāha. Tattha vattānusandhitena kārayeti vattānusandhinā kāraye, yā assa vattena saddhiṃ paṭiññā sandhiyati, tāya paṭiññāya kārayeti attho.
藉由追想而为之者，在此称为议论追想（kathānusandhi）。因此是以追想意志（paṭiññā）而为之；通过明确标记议论之追想，并依追想意志而为之为义。又或因追想意志与追想而为之，害羞则依追想意志而为，不害羞称为行为追想（vattanusandhi）。因此如诗云«追想令羞”的说法。当说到依行为追想而为者，即以使其与行为（vatta）之语音相续合的追想意志而为之为义。
Sañciccāti jānanto āpajjati. Parigūhatīti nigūhati na deseti na vuṭṭhāti.
积聚意为知晓而生。藏匿意为隐藏，不宣说，不显露。
Sā ahampi jānāmīti yaṃ tumhehi vuttaṃ, taṃ saccaṃ, ahampi naṃ evameva jānāmi. Aññañca tāhanti aññañca taṃ ahaṃ pucchāmi.
「我亦知」者，即尔等所说者是实，我亦确实知之。我也询问别人，别人亦询问我。
Pubbāparaṃna jānātīti purekathitañca pacchākathitañca na jānāti. Akovidoti tasmiṃ pubbāpare akusalo. Anusandhivacanapathaṃ na jānātīti kathānusandhivacanaṃ vinicchayānusandhivacanañca na jānāti.
先前与后来之知，即先说者与后说者，此处指不了解。无识者谓于先后无知。因不了解追想言语之顺序，故不晓议论追想与辨析追想。
Sīlavipattiyā codetīti dvīhi āpattikkhandhehi codeti. Ācāradiṭṭhiyāti ācāravipattiyā ceva diṭṭhivipattiyā ca. Ācāravipattiyā codento pañcahāpattikkhandhehi codeti, diṭṭhivipattiyā codento micchādiṭṭhiyā ceva antaggāhikadiṭṭhiyā ca codeti. Ājīvenapi codetīti ājīvahetupaññattehi chahi sikkhāpadehi codeti. Sesaṃ sabbattha uttānamevāti.
因为戒律过失而责备者，是以两种过失事由责备。习俗见（ācāradiṭṭhi）者，包括习俗过失与见解过失。责备习俗过失者，以上五种过失块为由；责备见解过失者，因邪见及内部侵害见（antaggāhika）而责备。亦因生活方式过失（ājīvahetu）按六戒修习法而责备。余者皆属广泛有所指。
Dutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā. · 第二偈颂集的注释完毕。