Codanākaṇḍaṃ · 举罪篇义注
Codanākaṇḍaṃ举罪篇
Anuvijjakakiccavaṇṇanā审问者职责之解释
§360-361
360-361. Idāni evaṃ uppannāya codanāya vinayadharena kattabbakiccaṃ dassetuṃ anuvijjakenātiādi āraddhaṃ. Tattha diṭṭhaṃ diṭṭhenāti gāthāya ayamattho – ekeneko mātugāmena saddhiṃ ekaṭṭhānato nikkhamanto vā pavisanto vā diṭṭho, so taṃ pārājikena codeti, itaro tassa dassanaṃ anujānāti. Taṃ pana dassanaṃ paṭicca pārājikaṃ na upeti, na paṭijānāti. Evamettha yaṃ tena diṭṭhaṃ, taṃ tassa ‘‘diṭṭho mayā’’ti iminā diṭṭhavacanena sameti. Yasmā pana itaro taṃ dassanaṃ paṭicca dosaṃ na paṭijānāti, tasmā asuddhaparisaṅkito hoti; amūlakaparisaṅkitoti attho. Tassa puggalassa ‘‘suddho aha’’nti paṭiññāya tena saddhiṃ uposatho kātabbo. Sesagāthādvayepi eseva nayo. Sesaṃ sabbattha uttānamevāti.
360-361. 现今因某种起因而生起教诫的律法守护者，开始着手宣说应当执行的职责事宜。此处所谓『见者是见』，指经诗中所说——同一时间，不同人从同一妇女出入的地方一同出来或者进入时，被目击者看见，见者以巴拉基戒责其过失，其他在场者则同意该目击之说。但其他人对该目击陈述不受戒律约束，也不承认其过失。如此，目击人之所见，以『我已目见』之宣示语服众。由于他人不承认此目击陈述的过失，故此集体被视为不纯净的团体，即所谓根本不净。由该人承认『我是清净的』，得以与众共同行持戒律日。此理亦适用于其余两句诗句。总之，关于群体观念均依法作上述说明。
Anuvijjakakiccavaṇṇanā niṭṭhitā. · 审问者职责之解释完毕。
Codakapucchāvissajjanāvaṇṇanā举罪者问答之解释
§362-363
362-363.Codanāyako ādītiādipucchānaṃ vissajjane sacce ca akuppe cāti sacce patiṭṭhātabbaṃ akuppe ca. Yaṃ kataṃ vā na kataṃ vā, tadeva vattabbaṃ, na ca codake vā anuvijjake vā saṅghe vā kopo uppādetabbo. Otiṇṇānotiṇṇaṃ jānitabbanti otiṇṇañca anotiṇṇañca vacanaṃ jānitabbaṃ. Tatrāyaṃ jānanavidhi – ettakā codakassa pubbakathā, ettakā pacchimakathā, ettakā cuditakassa pubbakathā, ettakā pacchimakathāti jānitabbā . Codakassa pamāṇaṃ gaṇhitabbaṃ, cuditakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjako appamattakampi ahāpento ‘‘āvuso samannāharitvā ujuṃ katvā āharā’’ti vattabbo, saṅghena evaṃ paṭipajjitabbaṃ. Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammatīti ettha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca. Etena hi dhammena ca vinayena ca satthusāsanena ca adhikaraṇaṃ vūpasamati, tasmā anuvijjakena bhūtena vatthunā codetvā āpattiṃ sāretvā ñattisampadāya ceva anussāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ, anuvijjakena evaṃ paṭipajjitabbaṃ. Sesamettha uttānameva.
362-363. 关于教诫发起者，应明白其为释放疑问、真实且无误的权威发言者。所作所为与未作皆当如实接受，且不得由发起者、教诫随顺者或僧团生嗔恨。应知得失之言，应知通过确切的前后言辞，了解发起者及最终发起者的观点。应统计发起者、最终发起者、随顺者的数量。随顺者虽言语少许，却应劝说『朋友，应圆满持守戒律正行』，僧团亦应遵循此法。通过何法、何律、何佛陀教法，此事得以圆满静止，故此处所指的法，即指现实事理。律法既是教诫及戒律，佛陀教法包含戒律诵记及修习。由此依戒、法、佛陀教法此三者事理而圆静此事，因而应以随顺者所具实物为对象，予以教诫并消弭过失，以利戒律诵记与修习，此则随顺者当行之法。总之，此理亦作全面阐述。
§364
364.Uposatho kimatthāyātiādipucchāvissajjanampi uttānameva. Avasānagāthāsu there ca paribhāsatīti avamaññaṃ karonto ‘‘kiṃ ime jānantī’’ti paribhāsati. Khato upahatindriyoti tāya chandādigāmitāya tena ca paribhāsanena attanā attano khatattā khato. Saddhādīnañca indriyānaṃ upahatattā upahatindriyo. Nirayaṃ gacchati dummedho, na ca sikkhāya gāravoti so khato upahatindriyo paññāya abhāvato dummedho tīsu sikkhāsu asikkhanato na ca sikkhāya gāravo kāyassa bhedā nirayameva upagacchati, tasmā na ca āmisaṃ nissāya…pe… yathā dhammo tathā kareti. Tassattho na ca āmisaṃ nissāya kare, cuditakacodakesu hi aññatarena dinnaṃ cīvarādiāmisaṃ gaṇhanto āmisaṃ nissāya karoti, evaṃ na kareyya. Na ca nissāya puggalanti ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’tiādinā nayena chandādīhi gacchanto puggalaṃ nissāya karoti, evaṃ na kareyya. Atha kho ubhopete vivajjetvā yathā dhammo ṭhito, tatheva kareyyāti.
364. 关于僧团持戒日之意图等初问释疑，亦当作全面说明。结尾诗句中长老有详加说明，含有轻视的意味，对『这些人究竟知晓什么？』有所诠释。所谓感官受损，是指因欲望等所致的感官功能受损。及因此类诠释，自身亦以感官残损害己。信心等感官的受损即为感官残损。有愚痴者堕地狱，非因为戒律修习疏漏，而是因智慧缺乏所致。三法修习不精进且不尊重戒律者，因身心恶行，必堕地狱，故不得倚赖饮食等凡俗物。佛陀行事并非倚赖凡俗物。最终教诫后者，某些最终发起者若携带由他人给予的袈裟等物品，便是倚赖凡俗物而行，此当不可。亦不可依赖个人，更不可因认为『这是我的上师或者老师』而向他人乞求衣物，皆不可为。然后双方分开，各自如法而行。
Upakaṇṇakaṃ jappatīti ‘‘evaṃ kathehi, mā evaṃ kathayitthā’’ti kaṇṇamūle manteti. Jimhaṃ pekkhatīti dosameva gavesati. Vītiharatīti vinicchayaṃ hāpeti. Kummaggaṃ paṭisevatīti āpattiṃ dīpeti.
听闻他人谈论不当言辞时，心中生起如『应如此说，切勿如此说』的婉转言语，即心中在耳根根部生默念。望见狮子时，只专注于追查狮子的恶行。消解扰乱，则指遣除烦恼。修正邪路者，即惩治过失。
Akālena ca codetīti anokāse anajjhiṭṭhova codeti. Pubbāparaṃ na jānātīti purimakathañca pacchimakathañca na jānāti.
不合适时教诫，即在非适当场合而非稳妥时便施教诫。早前或之后均不知晓，即不明白前言与后言的关系。
Anusandhivacanapathaṃna jānātīti kathānusandhivinicchayānusandhivasena vacanaṃ na jānāti. Sesaṃ sabbattha uttānamevāti.
不知细究言辞之理，即不以分析故事相关的详细推论方法来认识语言。总之，关于该事物作了全面说明。
Codanākaṇḍavaṇṇanā niṭṭhitā. · 举罪篇解释完毕。