4. Samathakkhandhakaṃ · 4. 止诤篇复注
4. Samathakkhandhakaṃ第四 止诤篇集
Sammukhāvinayakathāvaṇṇanā现前调伏论注释
§187
187. Samathakkhandhake saññāpetīti ettha saṃ-saddūpapado ñā-saddo tosanavisiṭṭhe avabodhane vattatīti āha ‘‘paritosetvā jānāpetī’’ti.
187. 在《止集论》中解释：“此处因念（识）的生成而现起的声音文字，称为‘知声’，用于详尽的了知和说明。”文中说‘使广泛了知’即‘通知’。
Sativinayādikathāvaṇṇanā忆念调伏等论注释
§195-200
195-200.Desanāmattamevetanti ‘‘pañcimānī’’ti etaṃ desanāmattaṃ. Sativepullappattassa khīṇāsavassa dātabbo vinayo sativinayo. Amūḷhassa dātabbo vinayo amūḷhavinayo. Paṭiññātena karaṇaṃ paṭiññātakaraṇaṃ.
195-200. 关于教法的名称，仅此五种称之为“第五名”。对因念生起者，当行具足断除烦恼的戒律，即守持念律法。对无明者，应当施行无明律法。依约定行持的称为契约行为、契约对应法。
§212
212.Tiṇavatthārakasadisattāti taṃsadisatāya tabbohāroti dasseti yathā ‘‘esa brahmadatto’’ti.
212. 『三才缘者』指有三种缘起之义，谓此缘起事物应负担、承受其果效。例如文中以‘此为梵天所授’为喻。
Adhikaraṇakathāvaṇṇanā诤事论注释
§216
216.Vivādādhikaraṇassa kiṃ mūlantiādīsu vivādamūlānīti vivādassa mūlāni. Kodhanoti kujjhanalakkhaṇena kodhena samannāgato. Upanāhīti veraappaṭinissaggalakkhaṇena upanāhena samannāgato. Agāravoti (dī. ni. aṭṭha. 3.323; ma. ni. aṭṭha. 3.44) gāravavirahito. Appatissoti appatissayo anīcavutti. Ettha pana yo bhikkhu satthari dharamāne tīsu kālesu upaṭṭhānaṃ na yāti, satthari anupāhane caṅkamante saupāhano caṅkamati, nīce caṅkame caṅkamante ucce caṅkamati, heṭṭhā vasante upari vasati, satthu dassanaṭṭhāne ubho aṃse pārupati, chattaṃ dhāreti, upāhanaṃ dhāreti, nahāyati, uccāraṃ vā passāvaṃ vā karoti, parinibbute vā pana cetiyaṃ vandituṃ na gacchati, cetiyassa paññāyanaṭṭhāne satthudassanaṭṭhāne vuttaṃ sabbaṃ karoti, aññehi ca bhikkhūhi ‘‘kasmā evaṃ karosi, na idaṃ vaṭṭati, sammāsambuddhassa nāma lajjituṃ vaṭṭatī’’ti vutte ‘‘tuṇhī hohi, buddho buddhoti vadasi, kiṃ buddho nāmā’’ti bhaṇati, ayaṃ satthari agāravo nāma.
216. 关于争论事务的根本，即争论之本。所谓争论之本有：嗔恚，即以烦恼相貌表现出的瞋恨；怨恨，即持有敌对怨憎的性质。轻慢，即无敬意。失善见，即善法的缺少等。若某比库于三时段在尊师前不行供养，负侍或盛侍时恭敬不周，行走时态度低下或高昂，卧处时覆盖遮盖，洗浴、遣语等不如法，尊师涅槃后不至礼拜塔，塔林场所和师所讲处一切活动随意为之，他比库问‘为何行动如此不正？’回应曰‘冷漠吧，佛说佛，何谓佛？’此即称为对师之不敬。
Yo pana dhammasavane saṅghuṭṭhe sakkaccaṃ na gacchati, sakkaccaṃ dhammaṃ na suṇāti, niddāyati vā sallapanto vā nisīdati, sakkaccaṃ na gaṇhāti na vāceti, ‘‘kiṃ dhamme agāravaṃ karosī’’ti vutte ‘‘tuṇhī hohi, dhammo dhammoti vadasi, kiṃ dhammo nāmā’’ti vadati, ayaṃ dhamme agāravo nāma. Yo pana therena bhikkhunā anajjhiṭṭho dhammaṃ deseti uddisati pañhaṃ katheti, vuḍḍhe bhikkhū ghaṭṭento gacchati tiṭṭhati nisīdati, dussapallatthikaṃ vā hatthapallatthikaṃ vā karoti, saṅghamajjhe ubho aṃse pārupati, chattupāhanaṃ dhāreti, ‘‘bhikkhusaṅghassa lajjituṃ vaṭṭatī’’ti vuttepi ‘‘tuṇhī hohi, saṅgho saṅghoti vadasi, kiṃ saṅgho, migasaṅgho ajasaṅgho’’tiādīni vadati, ayaṃ saṅghe agāravo nāma. Ekabhikkhusmimpi hi agārave kate saṅghe katoyeva hoti. Tisso sikkhā pana apūrayamāno sikkhāya na paripūrakārī nāma.
若有人于法会中懈怠，不专心听法，不接受教诲，或谈闲话、坐卧睡觉，不领摄或守护法义，接受问责时说‘冷漠吧，法为法，何谓法?’，此称为对法的不敬。若有人对长老比库讲法，不鼓励、制造疑问而讥讽，或对年长比库轻视、行不正法，在众中无视、妄行覆盖遮盖，尽管有人提醒‘应敬重比库僧团’仍说‘冷漠吧，僧为僧，何谓僧？’此为对僧的不敬。若一比库有此不敬，则僧团二人即生争论。若三戒未修足，则名为戒业不完。
Ahitāya dukkhāya devamanussānanti (dī. ni. aṭṭha. 3.325; ma. ni. aṭṭha. 3.42; a. ni. aṭṭha. 3.6.36) ekasmiṃ vihāre dvinnaṃ bhikkhūnaṃ uppannavivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattati? Kosambakakkhandhake viya hi dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti, tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati, tato tesaṃ upaṭṭhākā vivadanti, atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Tattha dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti, adhammavādīnaṃ adhammavādiniyo. Tato ārakkhadevatānaṃ mittā bhummadevatā bhijjanti. Evaṃ paramparāya yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti. Tato ‘‘yaṃ bahukehi gahitaṃ, taṃ taccha’’nti dhammaṃ vissajjetvā bahutarā adhammaṃ gaṇhanti. Te adhammaṃ purakkhatvā viharantā apāyesu nibbattanti. Evaṃ ekasmiṃ vihāre dvinnaṃ bhikkhūnaṃ uppanno vivādo bahūnaṃ ahitāya dukkhāya hoti. Ajjhattaṃ vāti attani vā attano parisāya vā. Bahiddhā vāti parasmiṃ vā parassa parisāya vā. Āyatiṃ anavassavāyāti āyatiṃ anuppādāya.
对于诸天人及人类而言之不善痛苦，文中引《大毗奈耶注释》等序言以说明：某一寺院内两比库生起争端，为何此事导致诸天人和人类遭受不善苦恼？《国萨拉部》中类似，两比库争执，终致住持会众纷争，作仲裁者亦生持见分歧，引发天人两种护法神之争斗。护法依据持法与违法者聚合，土神介入争击。如此传承至梵天界，尊重圣者的信众诸天人各据一方。支持法者多，支持逆法者亦多。终因多数人为谬误，舍正法而起无义，遂堕恶趣。某寺内二比库争议导致多方不善苦恼，或内在自害，或外遭彼害，且此种苦恼非一时生灭，为长远永续。
Makkhīti paresaṃ guṇamakkhanalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Issukīti parasakkārādīnaṃ issāyanalakkhaṇāya issāya samannāgato. Maccharīti āvāsamacchariyādīhi samannāgato. Saṭhoti kerāṭiko. Māyāvīti katapāpapaṭicchādako. Pāpicchoti asantasambhāvanicchako dussīlo. Micchādiṭṭhīti natthikavādī ahetukavādī akiriyavādī. Sandiṭṭhiparāmāsīti sayaṃ diṭṭhameva parāmasati gaṇhāti. Ādhānaggāhīti daḷhaggāhī. Duppaṭinissaggīti na sakkā hoti gahitaṃ nissajjāpetuṃ. Ettha ca kodhano hoti upanāhītiādinā puggalādhiṭṭhānanayena kodhūpanāhādayo akusaladhammā vivādamūlānīti dassitāni, tathā duṭṭhacittā vivadantītiādinā lobhadosamohā. Aduṭṭhacittā vivadantītiādinā ca alobhādayo vivādamūlānīti dassitāni.
「蠓」是指具有别人品质如乳脂般细腻光滑特征的蝇。 「巴拉」是指具备双手能抓握特征的物。 「嫉」是指具有护持他物等行为的嫉妒心。 「蚊」则是指居住于人们住所的蠓蚊类。 「诈」是指奸诈狡猾如鬼魅的性质。 「幻者」是指具备制造恶意遮蔽与惑乱的。 「恶嫉」是指发于不善因缘产生的嫉妒，表现为恶劣品行。 「邪见」是指否定真理、无缘无故、无所作为的错误见解。 「讥诮」是指仅针对自己见解而发出批评的行为。 「坚执者」是指固执己见的性格。 「难放下」是指难以舍弃已执着之物的状态。在此还有忿恨与怨恨等由个人观念执着而生的痛恨与嗔恨，它们是不善行为的根本缘故。由不善心生发争执，愚痴贪欲与嗔恨随之滋长。 相反，非恶意、无贪爱者则非争执之根源。
§217
217.Dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. Duddassikoti vijātamātuyāpi amanāpadassano. Okoṭimakoti lakuṇḍako. Kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. Kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. Khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. Pakkhahatoti hatapakkho pīṭhasappī.
「Dubbaṇṇa」（难看）比喻为同孽魔鬼，形容面色晦暗无光。 「Duddassika」（难见）指既非亲属又不亲切，难以让人乐于接近。 「Okoṭimaka」是指长有疤痕或瘢痕的人。 「Kāṇo」指单眼或双眼的状态。 「Kuṇī」指单手残废或双手残废。 「Khañjo」指单脚跛脚或双脚跛脚。 「Pakkhahata」意为失去一侧翼或双翼的情况。
§220
220.Vivādādhikaraṇaṃ kusalaṃ akusalaṃ abyākatanti vivādādhikaraṇaṃ kiṃ kusalaṃ akusalaṃ udāhu abyākatanti pucchati. Vivādādhikaraṇaṃ siyā kusalantiādi vissajjanaṃ. Esa nayo sesesupi. Vivadanti etenāti vivādoti āha ‘‘yena vivadanti, so cittuppādo vivādo’’ti. Kathaṃ pana so cittuppādo adhikaraṇaṃ nāmāti āha ‘‘samathehi ca adhikaraṇīyatāya adhikaraṇa’’nti, samathehi sametabbatāya adhikaraṇanti attho. Vivādahetubhūtassa hi cittuppādassa vūpasamena tappabhavassa saddassapi vūpasamo hotīti cittuppādassa samathehi adhikaraṇīyatā pariyāyo sambhavati.
争执之事可分别为善、恶及不明。此争执之事究竟属于善恶不明，需加调伏。 争执意指因心生起故，所谓“争执，心所起也”。但为何此心所起被称为争执事？佛答曰为「止」与「据」之缘故，所谓「止为止之缘，执为据之缘」，意指于调伏修止中争执事应作为调伏之对象。由于烦恼侵扰而心起争执时，朗声决断也会随之平息，争执事故可依止于调伏以获平静。
§222
222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākatanti ayaṃ vikappo paññattivajjaṃyeva sandhāya vutto, na lokavajjanti dassetuṃ ‘‘sandhāyabhāsitavasenā’’tiādimāha. Kasmā panettha sandhāyabhāsitavasena attho veditabboti āha ‘‘yasmiṃ hī’’tiādi. Pathavīkhaṇanādiketi ettha ādi-saddena bhūtagāmapātabyatādipaññattivajjaṃ sikkhāpadaṃ saṅgaṇhāti. Yo vinaye apakataññutāya vattasīsena sammuñjaniādinā pathavīkhaṇanādīni karoti, tadā tassuppannacittaṃ sandhāya vuttaṃ ‘‘kusalacittaṃ aṅgaṃ hotī’’ti. Aṅgaṃ hotīti ca vattasīsena karontassapi ‘‘imaṃ pathaviṃ khaṇāmī’’tiādinā vītikkamajānanavasena pavattattā taṃ kusalacittaṃ āpattādhikaraṇaṃ, kusalacittaṃ āpattiyā kāraṇaṃ hotīti attho. Na hi vītikkamaṃ ajānantassa pathavīkhaṇanādīsu āpatti sambhavati. Tasmiṃ satīti tasmiṃ kusalacitte āpattibhāvena gahite satīti adhippāyo. Tasmāti yasmā kusalacitte āpattibhāvena gahite sati ‘‘natthi āpattādhikaraṇaṃ kusala’’nti na sakkā vattuṃ, tasmā. Nayidaṃ aṅgappahonakacittaṃ sandhāya vuttanti ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti idaṃ āpattisamuṭṭhāpakabhāvena aṅgappahonakaṃ āpattiyā kāraṇabhūtaṃ cittaṃ sandhāya na vuttaṃ. Kiṃ pana sandhāya vuttanti āha ‘‘idaṃ panā’’tiādi. Bhikkhumhi kammaṭṭhānagatacittena nipanne niddāyante vā mātugāmo ce seyyaṃ kappeti, tasmiṃ khaṇe seyyākārena vattamānarūpameva āpatti, na kusalādivasappavattaṃ cittanti āha ‘‘asañcicca…pe… sahaseyyādivasena āpajjato (pari. 323 atthato samānaṃ) abyākataṃ hotī’’ti. Tasmiñhi khaṇe uṭṭhātabbe jāte anuṭṭhānato tadākārapavatto rūpakkhandhova āpatti.
「过失事」有时为不善，有时为未知。此语乃为阐发教条，非世俗言辞，故称为「根据说法」。为何称其为「根据说法」？谓「因此」即起缘由所在。诸如构筑道路或建筑等词语，即以开荒村落等为起缘，乃成之规制戒律。若比库因失戒而执伐杖等，行为如开山掘土，其心即起“善心之分”称为。因为因信戒杖等行为，出现激动而生的掘土行为，称为过失事，且由过失引起。倘若不明行为非因激动之心，则不会导致开土过失之事。这个“在其处”即在具备善心表示为过失行为状态中判定。 故此，既已判断为善心出现过失，则不可说“无过失事善”。此乃论及具行为障碍善心状态，非论定义借道之心。何为借道者？谓比库因念处心发生欲睡或母亲等故而暂止修行，彼时行为即成为过失性质，而心并非善类，言曰“以睡等形态，因避妨害而止，非明」。此时，若比库行卧床归宿等，则该时心为过失行为心，并非善心激起状态。若此时起身、行走时，因受不起身动作而身色蕴亦成过失。
‘‘Āpattiṃ āpajjanto kusalacitto vā āpajjati akusalābyākatacitto vā’’ti vacanato kusalampi āpattādhikaraṇaṃ siyāti ce? Na. Yo hi āpattiṃ āpajjatīti vuccati, so tīsu cittesu aññataracittasamaṅgī hutvā āpajjati, na aññathāti dassanatthaṃ ‘‘kusalacitto vā’’tiādi vuttaṃ. Ayañhettha attho – pathavīkhaṇanādīsu kusalacittakkhaṇe vītikkamādivasena pavattarūpasambhavato kusalacitto vā tathāpavattarūpasaṅkhātaṃ abyākatāpattiṃ āpajjati, tathā abyākatacitto vā abyākatarūpasaṅkhātaṃ abyākatāpattiṃ āpajjati. Pāṇātipātādiṃ akusalacitto vā akusalāpattiṃ āpajjati, rūpaṃ panettha abbohārikaṃ. Supinante ca pāṇātipātādiṃ karonto sahaseyyādivasena āpajjitabbāpattiṃ āpajjanto akusalacitto abyākatāpattiṃ āpajjatīti.
「犯戒者，或善心所致犯戒，或恶、不明心所致犯戒」此言若以善心为犯戒事，果真如此乎？答曰不然。所谓犯戒者，指三种行心之一，在三种心中与之一体而犯戒，而非独他心。此意即，例如在开土等处，若本善心时因出现迷惑等行为，也招致所谓不明犯戒。类似地，不明心亦会致不明犯戒。又如杀生等恶心时，必然生起恶犯戒。其色形体实为行为迹象。 此外，睡眠时杀生等，因睡卧下等行为，必定所犯者为不明犯戒，非善犯戒。
Kusalacittaṃāpajjeyyāti eḷakalomaṃ gahetvā kammaṭṭhānamanasikārena tiyojanaṃ atikkamantassa paññattiṃ ajānitvā padaso dhammaṃ vācentassa ca āpajjitabbāpattiyā kusalacittaṃ āpajjeyya. Na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅganti tasmiṃ vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ na hoti, sayaṃ āpatti na hotīti attho. Calitappavattānanti calitānaṃ pavattānañca. Calito kāyo, pavattā vācā. Aññatarameva aṅganti kāyavācānaṃ aññatarameva āpattīti attho. Tañca rūpakkhandhapariyāpannattā abyākatanti iminā abyākatamāpattādhikaraṇaṃ, nāññanti dasseti.
「善心犯戒」者，持毛发等，因摄心于业所对象而越过三缠缚，即不知语词含义时，应称为犯戒之善心。非此处即使存在善心犯戒成分，却无实在善心犯戒之意，意即不认为此时存在善心犯戒成分。 “变化往来”者，指变化发生之身语等的运作。 身语三种行为中有一者成分，即被称为犯戒之一成分。因色蕴相关，而不明犯戒之义即因之而定，所谓不明犯戒事即此原则。
Yadi evaṃ ‘‘sāpattikassa, bhikkhave, nirayaṃ vā vadāmi tiracchānayoniṃ vā’’ti vacanato abyākatassapi vipākadhammatā āpajjeyyāti? Nāpajjeyya. Asañcicca āpannā hi āpattiyo yāva so na jānāti, tāva anantarāyakarā, jānitvā chādento pana chādanappaccayā aññaṃ dukkaṭasaṅkhātaṃ akusalamāpattādhikaraṇamāpajjati, tañca akusalasabhāvattā saggamokkhānaṃ antarāyakaraṇanti sāpattikassa apāyagāmitā vuttā. Abyākataṃ pana āpattādhikaraṇaṃ avipākadhammamevāti niṭṭhamettha gantabbaṃ. Teneva porāṇagaṇṭhipadesupi ‘‘puthujjano kalyāṇaputhujjano sekkho arahāti cattāro puggale dassetvā tesu arahato āpattādhikaraṇaṃ abyākatameva, tathā sekkhānaṃ, tathā kalyāṇaputhujjanassa asañcicca vītikkamakāle abyākatameva. Itarassa akusalampi hoti abyākatampi. Yasmā cassa sañcicca vītikkamakāle akusalameva hoti, tasmā vuttaṃ ‘natthi āpattādhikaraṇaṃ kusala’nti. Sabbattha evaṃ abyākatanti vipākābhāvamattaṃ sandhāya vutta’’nti likhitaṃ. Yañca āpattādhikaraṇaṃ akusalaṃ, tampi desitaṃ vuṭṭhitaṃ vā anantarāyakaraṃ. Yathā hi ariyūpavādakammaṃ akusalampi samānaṃ accayaṃ desetvā khamāpanena payogasampattipaṭibāhitattā avipākadhammataṃ āpannaṃ ahosikammaṃ hoti, evamidampi desitaṃ vuṭṭhitaṃ vā payogasampattipaṭibāhitattā avipākadhammatāya ahosikammabhāvena anantarāyakaraṃ jātaṃ. Teneva ‘‘sāpattikassa, bhikkhave, nirayaṃ vā vadāmi tiracchānayoniṃ vā’’ti sāpattikasseva apāyagāmitā vuttā.
若如是言：「比库们，我说犯大恶者，要堕地狱或畜生道」，对此未明确者是否也必定具足果报之相？不必定。因为不自知者，所犯之罪虽已生起，但于当时未觉知，故尚未成障碍；一旦觉知则遂放弃，慈悲于此放弃之因缘，转生他恶业不善之所；因其恶性本质，此即天地出入之障，故说犯大恶者乃堕恶趣。未明者则为非果报之罪过，至于此处应止于此。古义者于经语中亦云：「凡夫、善凡夫、初学者、阿拉汉，四类诸人已示现于世，于阿拉汉罪过未明，亦如初学者、善凡夫在无意犯错时罪过未明。其他者罪恶确具，但未明。因其明知时罪恶确具，故云『不存善过失罪』。普遍皆称未明，以断果报之说。」又犯罪之事若为恶事，经宣扬且确已生起而未生果报者，犹如圣者之禁戒法，宣说虽为恶，与宽恕相应因缘，故于实务上为非果报之罪，而生障碍。亦如是，言「犯大恶者，我说必堕地狱或畜生道」，唯谓犯大恶者必堕恶趣。
Adhikaraṇavūpasamanasamathakathāvaṇṇanā平息诤事的止诤法论注释
§228
228. Vivādasaṅkhāte atthe paccatthikā atthapaccatthikā.
228. 关于争议中义理的对立义及对立的反义。
§229
229.Sammukhāvinayasminti sammukhāvinayabhāve.
229.『现前调伏』者，谓处于现前调伏之状态也。
§230
230.Antarenāti kāraṇena.
230.『于其间』者，谓以其缘由也。
§231
231. Ubbāhikāya khīyanake pācitti na vuttā tattha chandadānassa natthitāya.
231. 关于上方毁坏之巴吉帝亚戒时，不因意愿而未说及布施意愿之事。
§236
236.Tassa kho tanti ettha kho tanti nipātamattaṃ.
236.『彼之』及『于此』，皆不过是语助词而已。
§238
238. ‘‘Kā ca tattha tassapāpiyasikāyā’’ti potthakesu likhanti. ‘‘Kā ca tassapāpiyasikā’’ti evaṃ panettha pāṭho veditabbo.
第238条。“何为此处之恶行过失？”此意在经卷中有记载。应当知此处文义即“何为此恶行过失”。
§242
242.Kiccādhikaraṇaṃ ekena samathena sammatīti ettha ‘‘kiccameva kiccādhikaraṇa’’nti (pārā. aṭṭha. 2.385-86) vacanato apalokanakammādīnametaṃ adhivacanaṃ. Taṃ vivādādhikaraṇādīni viya samathehi sametabbaṃ na hoti, kintu sammukhāvinayena sampajjati, tasmā sammatīti ettha sampajjatīti attho gahetabbo. Sesamettha suviññeyyameva.
第242条。业事之处分仅以一法得正法定；此处「业事即为业事处分」之说（见波罗奈那大部第二册385-386节）为辨明若干处分等事之名称。此义不可类同于争议事由等须集体议定之事，乃当以现前律仪而生起，故此处应取『正法定』为意。其余部分于此处当当善解。
Samathakkhandhakavaṇṇanā niṭṭhitā. · 止诤篇集注释结束。