7. Saṅghabhedakakkhandhakaṃ · 7. 破僧篇集复注
7. Saṅghabhedakakkhandhakaṃ第七 破僧篇集
Chasakyapabbajjākathāvaṇṇanā六位释迦族人出家事的注释
§330
330. Saṅghabhedakakkhandhake anupiyāyantiādīsu ‘‘anupiyā nāmā’’ti vattabbe ākārassa rassattaṃ anunāsikassa ca āgamaṃ katvā ‘‘anupiyaṃ nāmā’’ti vuttaṃ. Mallānanti mallarājūnaṃ. Na heṭṭhā pāsādā orohatīti uparipāsādato heṭṭhimatalaṃ na orohati, ‘‘heṭṭhāpāsāda’’ntipi paṭhanti. Anuruddho vā pabbājeyyāti yojetabbaṃ. Gharāvāsatthanti gharāvāsassa anucchavikaṃ kammaṃ. Udakaṃ abhinetabbanti udakaṃ āharitabbaṃ. Ninnetabbanti ābhatamudakaṃ puna nīharitabbaṃ. Niddhāpetabbanti antarantarā uṭṭhitatiṇāni uddharitvā apanetabbaṃ. Lavāpetabbanti paripakkakāle lavāpetabbaṃ. Ubbāhāpetabbanti khalamaṇḍalaṃ harāpetabbaṃ. Ujuṃ kārāpetabbanti puñjaṃ kārāpetabbaṃ. Palālāni uddharāpetabbānīti palālāni apanetabbāni. Bhusikā uddharāpetabbāti gunnaṃ khuraggehi sañchinnā bhusasaṅkhātā nāḷadaṇḍā apanetabbā. Opunāpetabbanti vātamukhe opunāpetvā palālaṃ apanetabbaṃ. Atiharāpetabbanti antokoṭṭhāgāraṃ upanetabbaṃ. Na kammāti na kammāni. Gharāvāsatthenāti upayogatthe karaṇavacanaṃ. Upajānāhīti ca upasaggamatto upa-saddo. Tenāha ‘‘gharāvāsatthaṃ jānāhī’’ti. Jānāhīti cettha paṭipajjāti attho veditabbo. Akāmakāti anicchamānā.
第三三〇经。论戒律篇中有关破坏僧团的章节，文中记载“不受喜欢”的名词用法，其字形与口传稍有差异，经过传承而成：“不受喜欢”这一名称的由来。据传“马拉人”指马拉国的国王。下层所称“宫殿”，上层不会下降到底层，故称“上层宫殿”。安努鲁陀者，指可出家者之称谓。住房戒者，即住宅行为中的附带行为。称“必须供应水”，谓必须取水。称“必须倾倒”，谓倾倒污水。称“当收纳”，谓当间隔时间收起盛水器。称“当点燃”，谓适时点燃灯。称“当提起”，谓当拾起提灯。称“必须端直”，谓须将灯芯筒整直。称“当拔取”，谓当取去灯芯。称“当收拾草秆”，谓须拾起地上被牛蹄践踏且混杂草秆的秸秆。称“当收回针叶”，谓须将阵风吹入口中的针叶收回。称“当放进竹篮”，谓须将灯油放入竹篮中。称“当将灯油倒进盛油器”，谓当进行该动作。称“当放入器皿”，谓须将器皿内的灯油收进盖子中。称“非戒律行为”，谓非戒法所涉事项。对于住宅戒而言，是针对使用的行为语境而言。称“能知”，即前缀“upa-”＋根词“jā”构成，意为“观察、认识”，故说“应明了住宅戒的内涵”。“明了”即此能被理解成行为所对应之义。称“非自愿”，意指不愿意、无意的行为。
§331-332
331-332.Yaṃ na nivattoti yasmā na nivatto. Suññāgāragatoti (udā. aṭṭha. 20) ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā.92) vuttaṃ araññaṃ rukkhamūlañca ṭhapetvā aññaṃ pabbatakandarādi pabbajitasāruppaṃ nivāsaṭṭhānaṃ janasambādhābhāvato idha ‘‘suññāgāra’’nti adhippetaṃ. Atha vā jhānakaṇṭakānaṃ saddānaṃ abhāvato vivittaṃ yaṃ kiñci agārampi ‘‘suññāgāra’’nti veditabbaṃ. Taṃ suññāgāraṃ upagato. Abhikkhaṇanti bahulaṃ. Udānaṃ udānesīti so hi āyasmā araññe divāvihāraṃ upagatopi rattivāsūpagatopi yebhuyyena phalasamāpattisukhena nirodhasamāpattisukhena ca vītināmesi, tasmā taṃ sukhaṃ sandhāya pubbe attanā anubhūtaṃ sabhayaṃ sapariḷāhaṃ rajjasukhaṃ jigucchitvā ‘‘aho sukhaṃ aho sukha’’nti somanassasahitañāṇasamuṭṭhānaṃ pītisamuggāraṃ samuggirati. Te bhikkhū bhagavantaṃ etadavocunti te sambahulā bhikkhū ullumpanasabhāvasaṇṭhitā tassa anuggaṇhanādhippāyena bhagavantaṃ etadavocuṃ, na ujjhānavasena. Nissaṃsayanti asandehena, ekantenāti attho. Te kira bhikkhū puthujjanā tassa āyasmato vivekasukhaṃ sandhāya udānaṃ ajānantā evamāhaṃsu. Samanussarantoti ukkaṇṭhanavasena anussaranto.
第三三一至三三二经。所谓“不返回者”者，为不再返回世间。被称为无主住宅者，如同指导章节二十及布萨经九十二所说：“安置家宅及村庄周边、周围森林之空置处”，这里以“空宅”一词加以命名。又因禅境中，对那些禅修者因无所依止而产生的寂静安稳场所，也称为“空宅”。此“空宅”涵盖所有出家者所栖居的境地。僧侣所述“阿呵，快乐啊，快乐啊”的赞叹，为所感得的乐受及灭谛的究竟乐之体验，进而发出欢喜乐意及智慧所生的喜悦欢欣。众僧对此对世尊所说表示赞同，且怀誓愿保护此正法，非因无常之忧惧，毋宁因信念坚定毫无疑虑，内心专注而纯净。他们对外人多有不理解此独处之乐的误会，称之为“执著”，彼因焦躁而误解，乃因烦恼忧虑所致。
Aññataranti nāmagottena apākaṭaṃ ekaṃ bhikkhuṃ. Āmantesīti āṇāpesi te bhikkhū saññāpetukāmo. Evanti vacanasampaṭiggahe, sādhūti attho. Evaṃ bhanteti ettha pana evaṃ-saddo paṭiññāyaṃ. ‘‘Abhikkhaṇaṃ ‘aho sukhaṃ aho sukha’nti imaṃ udānaṃ udānesī’’ti yathā te bhikkhū vadanti, taṃ evaṃ tathevāti attano udānaṃ paṭijānāti. ‘‘Kiṃ pana tvaṃ bhaddiyā’’ti kasmā bhagavā pucchati, kiṃ tassa cittaṃ na jānātīti? No na jānāti, teneva pana tamatthaṃ vadāpetvā te bhikkhū saññāpetuṃ pucchati. Vuttañhetaṃ ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi (pārā. 16, 194). Atthavasanti kāraṇaṃ.
第三三三经。某时，以姓名及家族名称明确指某比库。称之“呼唤”，即指其呼唤劝导。此类言语表达，经确认后，释义为“善哉”。这里所述“善哉”即表同意与赞成之意。对“阿呵，快乐啊，快乐啊”此偈句，意译为：诸比库宣说此赞歌，被称为“赞歌者”。世尊为何询问“你啊善哉，心为何不明了？”并非彼不知，而是欲由此引发比库的体认自觉。此义理有经中出典可证，旨在解释世尊问询的深意。
Antopi antepureti itthāgārassa sañcaraṇaṭṭhānabhūte rājagehassa abbhantare, yattha rājā nahānabhojanasayanādiṃ kappeti. Rakkhā susaṃvihitāti ārakkhādikatapurisehi gutti suṭṭhu samantato vihitā. Bahipi antepureti aṭṭakaraṇaṭṭhānādike antepurato bahibhūte rājagehe. Evaṃ rakkhito gopito santoti evaṃ rājageharājadhānīrajjadesesu anto bahi ca anekesu ṭhānesu anekasatehi susaṃvihitarakkhāvaraṇaguttiyā mameva nibbhayatthaṃ phāsuvihāratthaṃ rakkhito gopito samāno. Bhītotiādīni padāni aññamaññavevacanāni. Atha vā bhītoti pararājūhi bhāyamāno. Ubbiggoti sakarajjepi pakatikkhobhato uppajjanakabhayubbegena ubbiggo calito. Ussaṅkīti ‘‘raññā nāma sabbakālaṃ avissatthena bhavitabba’’nti vacanato sabbattha avissāsanavasena tesaṃ tesaṃ kiccakaraṇīyānaṃ accayato uppajjanakaparisaṅkāya ca uddhamuddhaṃ saṅkamāno. Utrāsīti ‘‘santikāvacarehipi ajānantasseva me kadāci anattho bhaveyyā’’ti uppannena sarīrakampampi uppādanasamatthena tāsena utrāsi. ‘‘Utrasto’’tipi paṭhanti. Viharāmīti evaṃbhūto hutvā viharāmi.
第三三四经。所云“终末宅”者，即指女性宿舍为旅行住宿之地，亦是王宫内室所在。所谓“警护周详”者，指诸防护之人协同有效守护周密。如同称对城中、王宫之内外及众多场所多重严密守护，正是为昼夜安心安居之所在。恐惧等词，乃指彼此分歧的各个内心状况。又“逃避者”为害怕而匆忙避退之人。“急躁”者，意指因警戒与忧虑而显现的紧张慌张。所谓“忧虑”，即指“王后”必须时时处于戒心防范状态，故有“忧虑”的表达。所谓“惊慌”，因生理震颤导致身体紧张不安，表现出恐惧和惶惶不可终日的状态。由此“已安稳”意即修行者乃是如此境界中修持生活。
Etarahīti idāni pabbajitakālato paṭṭhāya. Ekoti asahāyo. Tena vivekaṭṭhakāyataṃ dasseti. Abhītotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo. Bhayādinimittassa pariggahassa taṃnimittassa ca kilesagahanassa abhāvenevassa abhītāditāti etena cittavivekaṃ dasseti. Appossukkoti sarīraguttiyaṃ nirussukko. Pannalomoti lomahaṃsuppādakassa chambhitattassa abhāvena anuggatalomo. Padadvayenapi serivihāraṃ dasseti. Paradattavuttoti parehi dinnena cīvarādinā vattamāno. Etena sabbaso saṅgābhāvadīpanamukhena anavasesabhayahetuvirahaṃ dasseti. Migabhūtena cetasāti vissatthavihāritāya migassa viya jātena cittena. Migo hi amanussapathe araññe vasamāno vissattho tiṭṭhati nisīdati nipajjati yenakāmañca pakkamati appaṭihatacāro, evaṃ ahampi viharāmīti dasseti. Vuttañhetaṃ paccekasambuddhena –
第三三五经。所谓“此时这处”，即指出家之初时所处。谓无助无依，表明身心孤独的状态。以此显示独处寂静的必要。如论恐惧等词语，皆为取反面解释，意示此处为内心平静、无恐无忧。肉体不受苦困，毛发不竖立，无恐惧等现象，皆是精神清明的显现。双重词义意在示境界之清净无染。至于他人所绘之供养衣钵，皆为现行中所接纳。此描述全面显现出出家人的离弃世俗、无畏无忧之深境界。用“野鹿”比喻修行者于森林中自适安稳之象，亦有《绝觉经》中类似旨意。
‘‘Migo araññamhi yathā abaddho;
第三三六经。“野鹿于森林中，犹如不受束缚；
Yenicchakaṃ gacchati gocarāya;
凡往者，皆趋向所能及之处；
Viññū naro serita pekkhamāno;
睿智之人，审察之后，隐藏而观；
Eko care khaggavisāṇakappo’’ti. (su. ni. 39; apa. thera 1.1.95);
独自行走，如持利剑者也。〔出自《增支部》三十九；《阿陀达长老》一章第一节第九十五偈〕
Imaṃ kho ahaṃ, bhante, atthavasanti bhagavā yadidaṃ mama etarahi paramaṃ vivekasukhaṃ phalasamāpattisukhaṃ, idameva kāraṇaṃ sampassamāno ‘‘aho sukhaṃ, aho sukha’’nti udānemi. Etamatthanti etaṃ bhaddiyattherassa puthujjanavisayātītaṃ vivekasukhasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ sahetukabhayasokavigamānubhāvadīpakaṃ udānaṃ udānesi.
世尊啊，我今正观察此义者，即此为我现在至上之离欲安乐、果报成就之安乐，因观此故而发出称赞言“啊，多欢喜啊！”此义便是如是贤长老超越凡夫之所共知的离欲安乐之义，彻知一切缘故而成。此称赞偈为消除因缘、恐怖、忧伤而发之称赞偈。
Yassantarato na santi kopāti yassa ariyapuggalassa antarato abbhantare attano citte cittakālussiyakaraṇato cittappakopā rāgādayo āghātavatthuādikāraṇabhedato anekabhedā dosakopā eva vā na santi, maggena pahīnattā na vijjanti. Ayañhi antara-saddo kiñcāpi ‘‘mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe dissati, ‘‘antaraṭṭhake himapātasamaye’’tiādīsu (mahāva. 346) vemajjhe, ‘‘antarā ca jetavanaṃ antarā ca sāvatthi’’ntiādīsu (udā. 13, 44) vivare, ‘‘bhayamantarato jāta’’ntiādīsu (itivu. 88; mahāni. 5) citte, idhāpi citte eva daṭṭhabbo. Tenevāha ‘‘yassa citte kopā na santī’’ti.
若内心无嗔恨，彼圣人内心亦无种种因心不善之心所生起的诸嗔恚及诸煎扰，若因心其已灭除，则无所知其起乃止。在《增支部》一章第二百二十八节中之如“你且不要相间”等语为缘，亦如《大毗婆沙论》三百四十六节所记“于间藏雪峰时节”，如《优昙波罗蜜多经》第十三章四十四节中“间于祇树园，间于舍卫城”之义，以及《长部》第八十八经、《大长部》第五章中“心中生恐惧”等所说，皆当于心内观之。故语“彼心中无嗔”乃是因之说。
Abhava-saddassa vibhava-saddena atthuddhāre kāraṇamāha ‘‘vibhavoti ca abhavoti ca atthato eka’’nti. Iti-saddo pakāravacanoti āha ‘‘iti anekappakārā bhavābhavatā’’ti. Vītivattoti atikkanto . Ettha ca ‘‘yassā’’ti idaṃ yo vītivattoti vibhattivipariṇāmavasena yojetabbaṃ. Taṃ vigatabhayanti taṃ evarūpaṃ yathāvuttaguṇasamannāgataṃ khīṇāsavaṃ cittakopābhāvato itibhavābhavasamatikkamanato ca bhayahetuvigamena vigatabhayaṃ. Vivekasukhena aggaphalasukhena ca sukhiṃ, vigatabhayattā eva asokaṃ. Devā nānubhavanti dassanāyāti adhigatamagge ṭhapetvā sabbepi upapattidevā vāyamantāpi cittacāradassanavasena dassanāya daṭṭhuṃ nānubhavanti na abhisambhuṇanti na sakkonti, pageva manussā. Sekkhāpi hi puthujjanā viya arahato cittappavattiṃ na jānanti. Tassa dassanaṃ devānampi dullabhanti etthāpi cittacāradassanavasena tassa dassanaṃ devānampi dullabhaṃ alabbhanīyaṃ, devehipi taṃ dassanaṃ na sakkā pāpuṇitunti evamattho gahetabbo. Abhāvattho hettha du-saddo ‘‘duppañño’’tiādīsu viya.
无有——有无之名语，依义而立，因义谓“即有即无，义唯一。”此名“如是”为多种说法之表辞。通说即超越之谓。今有“谁通说？”者，即此谓“通说”是因缘而起之互相变异。彼无所畏之心为具有适当功德，已灭烦恼之心无嗔恚，故此有无之超越，且无怖之因故而无怖。凭离欲安乐、究竟果乐而乐，因无烦恼故无忧。天亦不能证此，虽证得道蹈理而设定，天者多加努力，乃至以心识相为证，亦不得见闻体验，不能证得，唯有人间可也。即使比训练者亦如凡夫不知阿拉汉心生动。此圣见连天亦难得，难知难得，无所得故，天族亦不得证此。此义应如是取。此因无有故，因有二义名“愚者”者也。
§333
333.Bhattābhihāroti abhiharitabbabhattaṃ. Tassa pana pamāṇaṃ dassetuṃ ‘‘pañca ca thālipākasatānī’’ti vuttaṃ. Tattha eko thālipāko dasannaṃ purisānaṃ bhattaṃ gaṇhāti. Lābhasakkārasilokenāti ettha lābho nāma catupaccayalābho. Sakkāroti tesaṃyeva sukatānaṃ susaṅkhatānaṃ lābho. Silokoti vaṇṇaghoso. Manomayaṃ kāyanti jhānamanena nibbattaṃ brahmakāyaṃ. Upapannoti upagato. Attabhāvappaṭilābhoti sarīrapaṭilābho. Dve vā tīṇi vā māgadhakāni gāmakhettānīti ettha māgadhakaṃ gāmakhettaṃ atthi khuddakaṃ, atthi majjhimaṃ, atthi mahantaṃ. Khuddakaṃ gāmakhettaṃ ito cattālīsa usabhāni, etto cattālīsa usabhānīti gāvutaṃ hoti. Majjhimaṃ ito gāvutaṃ, etto gāvutanti aḍḍhayojanaṃ hoti. Mahantaṃ ito diyaḍḍhagāvutaṃ, etto diyaḍḍhagāvutanti tigāvutaṃ hoti. Tesu khuddakena gāmakhettena tīṇi, khuddakena ca majjhimena ca dve gāmakhettāni tassa attabhāvo. Tigāvutañhissa sarīraṃ. Pariharissāmīti paṭijaggissāmi gopayissāmi. Rakkhassetanti rakkhassu etaṃ.
333.『应取食』者，谓应当取来之食。为显示其数量，故说『五百钵食』。其中，一钵食足供十人之食。『因利得、恭敬、称誉』者，此中『利得』谓四资具之所得；『恭敬』谓对那些善作、善备之物的供养；『称誉』谓赞美之声。『意所成之身』者，谓以禅那之心所生起的梵天之身。『已生』者，谓已到达。『获得自体』者，谓获得身躯。『二或三个马嘎达村域』者，此中马嘎达之村域有小、中、大之别。小村域，此端四十乌沙巴，彼端四十乌沙巴，合为一嘎武达。中村域，此端一嘎武达，彼端一嘎武达，合为半由旬。大村域，此端一又二分之一嘎武达，彼端一又二分之一嘎武达，合为三嘎武达。以小村域计，三个；以小与中合计，则二个村域为彼之自体。其身量为三嘎武达。『我将守护』者，谓我将照料、护持。『守护之』者，谓汝当守护此。
Pañcasatthukathāvaṇṇanā五位师主之事的注释
§334
334.Satthāroti gaṇasatthāro. Nāssassāti na etassa bhaveyya. Tanti taṃ satthāraṃ. Tenāti amanāpena. Samudācareyyāmāti katheyyāma. Sammannatīti amhākaṃ sammānaṃ karoti. Tenāha ‘‘sammānetī’’ti, sammannatīti vā parehi sammānīyatīti attho.
334.『商队领队』者，谓众人之队长。『彼将无』者，谓于此人将不会有。『彼』者，谓那位队长。『以此』者，谓以不悦之心。『我等将相对待』者，谓我等将如此言说。『敬重』者，谓对我等给予尊重。故言『敬重之』；或谓被他人所尊重，此为其义。
§335
335.Nāsāya pittaṃ bhindeyyunti acchapittaṃ vā macchapittaṃ vā nāsāpuṭe pakkhipeyyuṃ. Parābhavāyāti avaḍḍhiyā vināsāya. Assatarīti vaḷavāya kucchismiṃ gadrabhassajātā, taṃ assena saddhiṃ sampayojenti, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ na sakkoti, pādehi bhūmiṃ paharantī tiṭṭhati, athassā cattāro pāde catūsu khāṇukesu bandhitvā kucchiṃ phāletvā potakaṃ nīharanti, sā tattheva marati. Tena vuttaṃ ‘‘attavadhāya gabbhaṃ gaṇhātī’’ti.
335.谓以鼻息分泌黄汤液体，或称为鱼胆黄汤，谓其口鼻处喷吐。所谓「parābhavāya」者，以增延损坏之义。所谓「assatarī」者，即瘤痴、瘤疮之类，从此尤指一种马之瘤畜，以瘤缠绕肛门者。其与畜马通连，以致母怀期间难怀胎产子。其马以足蹬地站立，四足于四蹄间绑束尾鞭，击打、驱使使马前进，然此时即死。由此而说「attavadhāya gabbhaṃ gaṇhāti」者，谓自身杀害（胎儿）的意思。
§339
339.Potthanikanti churikaṃ, yaṃ kharantipi vuccati.
339.『小刀』者，谓匕首，亦名『锐利者』。
Nāḷāgiripesanakathāvaṇṇanā派遣那拉吉利象之事的注释
§342
342.Mā kuñjara nāgamāsadoti bho, kuñjara, buddhanāgaṃ vadhakacittena mā upagaccha. Dukkhanti dukkhakāraṇattā dukkhaṃ. Kathaṃ taṃ dukkhanti āha ‘‘na hi nāgahatassā’’tiādi. Nāgahatassa sugatipaṭikkhepena buddhanāgassa ghāto duggatidukkhakāraṇanti dasseti. Itoti ito jātito. Yatoti yasmā. Ito paraṃ yatoti ito paraṃ gacchantassāti vā attho. Madoti mānamado. Pamādoti pamattabhāvo. Paṭikuṭitoti saṅkuṭito. Alakkhikoti ahiriko. Yatra hi nāmāti yo nāma.
342.『象啊，勿趋近那龙象』者，意谓：象啊，勿以害杀之心趋近佛陀龙象。『苦』者，因其为苦之因故称为苦。『此苦云何』，故说『凡杀龙象者』等。以遮断善趣来显示：杀害佛陀龙象，乃是堕入恶趣之苦因。『从此』者，谓从此生。『因为』者，谓由于。『从此以后』者，或谓对于从此而去者之义。『傲慢』者，谓骄慢之惑。『放逸』者，谓放逸之状态。『蜷缩者』者，谓萎缩蜷屈者。『无福相者』者，谓无惭愧者。『凡……者』者，谓名为……者。
Pañcavatthuyācanakathāvaṇṇanā请求五事之事的注释
§343
343.Tikabhojananti tīhi bhuñjitabbabhojanaṃ, tiṇṇaṃ ekato paṭiggahetvā bhuñjituṃ paññapessāmīti attho. Kokālikotiādīni catunnaṃ devadattapakkhiyānaṃ gaṇapāmokkhānaṃ nāmāni. Āyukappanti ekaṃ mahākappaṃ asītibhāgaṃ katvā tato ekabhāgamattaṃ kālaṃ antarakappasaññitaṃ kālaṃ.
343.「Tikabhojana」者，谓三种应食之食，指取三者同食之义。谓若收摄三种食物以同食，谓为「ipākāraṇā」之意。谓「kokālika」及诸名，即四天王及四天神守护斋戒之称号。谓「āyuka」者，即一大劫按三十八份割分，再摄一份时间，谓为中间劫中之时间段。
Āyasmantaṃ ānandaṃ etadavocāti (udā. aṭṭha. 48) devadatto sabbaṃ saṅghabhedassa pubbabhāgaṃ nipphādetvā ‘‘ekaṃseneva ajja āveṇikaṃ uposathaṃ saṅghakammañca karissāmī’’ti cintetvā etaṃ ‘‘ajjatagge’’tiādivacanaṃ avoca. Tattha aññatreva bhagavatāti vinā eva bhagavantaṃ, taṃ satthāraṃ akatvāti attho. Aññatra bhikkhusaṅghā uposathaṃ karissāmi saṅghakammāni cāti bhagavato ovādakārakaṃ bhikkhusaṅghaṃ vinā maṃ anuvattantehi bhikkhūhi saddhiṃ āveṇikaṃ uposathaṃ saṅghakammāni ca karissāmi. Ajjatagge, bhante, devadatto saṅghaṃ bhindissatīti bhedakārakānaṃ sabbesaṃ devadattena sajjitattā ‘‘ekaṃseneva devadatto ajja saṅghaṃ bhindissatī’’ti maññamāno evamāha. Bhindissatīti dvidhā karissati.
尊敬的阿难尊者如此说（出自《乌达那·第八章》第48经）：天人迦楼罗在结束了破坏僧团的全部前因后果后，说道：『今天我将在这里独自举行普通的斋戒日并执行僧团仪轨。』他心念如此，并宣说“今天上午”等语。其中『除了世尊之外』的意思是没有世尊这一导师。意即‘除了比库僧团之外，我将举行斋戒和僧团仪轨’。天人迦楼罗认为‘今天迦楼罗将独自破坏僧团’，这是破坏僧团的所有行为的根源，因此自以为是地说：‘迦楼罗今天必破坏僧团。’“破坏僧团”意即将破坏行为做两种处理。
Etamatthaṃviditvāti etaṃ avīcimahānirayuppattisaṃvattaniyaṃ kappaṭṭhiyaṃ atekicchaṃ devadattena nibbattiyamānaṃ saṅghabhedakammaṃ sabbākārato viditvā. Imaṃ udānanti kusalākusalesu yathākkamaṃ sappurisāsappurisānaṃ sukarā paṭipatti, na pana nesaṃ akusalakusalesūti idamatthavibhāvanaṃ udānaṃ udānesi.
所谓彻悟此义，是指充分知晓并承认这是导向无间地狱的巨大恶业轮回的罪恶行为，即迦楼罗所制造的全部破坏僧团的行为，从各个方面都已了知。此“乌达那”文本阐明，善恶随各种行为状况变化而有差异，很难让贤哲与凡夫都能实践，故并非善恶都等同，应作此分辨说明。
Tattha sukaraṃ sādhunā sādhūti attano paresañca hitaṃ sādhetīti sādhu, sammāpaṭipanno. Tena sādhunā sāriputtādinā sāvakena paccekasambuddhena sammāsambuddhena aññena vā lokiyasādhunā sādhu sundaraṃ bhaddakaṃ attano paresañca hitasukhāvahaṃ sukaraṃ sukhena kātuṃ sakkā. Sādhu pāpena dukkaranti tadeva pana vuttalakkhaṇaṃ sādhu pāpena devadattādinā pāpapuggalena dukkaraṃ kātuṃ na sakkā, na so taṃ kātuṃ sakkotīti attho. Pāpaṃ pāpena sukaranti pāpaṃ asundaraṃ attano paresañca anatthāvahaṃ pāpena yathāvuttapāpapuggalena sukaraṃ sukhena kātuṃ sakkuṇeyyaṃ. Pāpamariyehi dukkaranti ariyehi pana buddhādīhi taṃ pāpaṃ dukkaraṃ durabhisambhavaṃ. Setughātoyeva hi tesaṃ tatthāti dīpeti.
其中的“难行”即是善者称赞，意谓以自身和他人利益为旨归，正确实践圣道者可称赞。由此赞美之词，用在沙利耶长老等弟子、声闻、辟支佛、正觉者以及其他世间贤人身上，谓其行持美善、吉祥且利益自身及他人，能以轻松之乐成此难行。‘善者谓恶为难行’，此即世尊等恶人所做之恶难以成就之理。恶行之“难”，意为恶行丑恶且无益自己与他人。恶人犯恶虽轻易，贤圣难以轻松为恶。恶行为恶人虽易，却非贤圣之所能为者。邪恶众生成恶极难，圣者诸如佛等难以为恶之理，正如筑桥于悬崖绝壁般不易。
Saṅghabhedakathāvaṇṇanā破僧事的注释
§345
345.Atha kho āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyātiādīsu parassa cittaṃ ñatvā kathanaṃ ādesanāpāṭihāriyaṃ, sāvakānañca buddhānañca satataṃ dhammadesanaṃ anusāsanīpāṭihāriyaṃ, iddhividhaṃ iddhipāṭihāriyaṃ. Tattha iddhipāṭihāriyena saddhiṃ anusāsanīpāṭihāriyaṃ mahāmoggallānattherassa āciṇṇaṃ, ādesanāpāṭihāriyena saddhiṃ anusāsanīpāṭihāriyaṃ dhammasenāpatissa. Tena vuttaṃ ‘‘āyasmā sāriputto ādesanāpāṭihāriyānusāsaniyā bhikkhū dhammiyā kathāya ovadī’’tiādi. Tadā hi dvīsu aggasāvakesu dhammasenāpati tesaṃ bhikkhūnaṃ cittacāraṃ ñatvā dhammaṃ desesi, mahāmoggallānatthero vikubbanaṃ dassetvā dhammaṃ desesi, pāḷiyañcettha dvinnampi therānaṃ desanāya dhammacakkhupaṭilābhova dassito. Dīghabhāṇakā pana evaṃ vadanti ‘‘bhagavatā pesitesu dvīsu aggasāvakesu dhammasenāpati tesaṃ cittacāraṃ ñatvā dhammaṃ desesi, therassa dhammadesanaṃ sutvā pañcasatāpi bhikkhū sotāpattiphale patiṭṭhahiṃsu. Atha nesaṃ mahāmoggallānatthero vikubbanaṃ dassetvā dhammaṃ desesi, taṃ sutvā sabbe arahattaphale patiṭṭhahiṃsū’’ti. Devadattaṃ uṭṭhāpesīti jaṇṇukena hadayamajjhe paharitvā uṭṭhāpesi.
345.当时尊敬的沙利耶长老了解他人心意，于说法奇迹等事上及其它境界，以此奇迹调伏弟子与佛弟子，于教化说法及奇迹现证，连同多种成就奇迹，俱合法令施行。在此，合用成就奇迹的士大穆迦罗长老及合用说法奇迹的法军长官，被称作老师。由此说云：“尊敬的沙利耶长老运用教法奇迹调伏众比库。”当时，他知晓两位首席弟子二者心志，故宣说佛法。沙利耶长老现形之际，对佛法略有偏差而生异议时，亦宣说佛法。巴利文本在此处被两位长老用以阐释他们二者的说法，以及他们证得的法眼。擅讲修行长者如此评论：“世尊派遣法军长官在首席两弟子中宣法，知晓其心意；闻其说者五百比库皆证初果。后沙利耶长老呈现异议而说法，诸阿拉汉随即证果。”迦楼罗被激起后，由耆那者击打胸部使其起身激昂。
§346
346.Sarasīti saro. Suvikkhālitanti suṭṭhu vikkhālitaṃ, suvisodhitaṃ katvāti attho. Saṃkhāditvāti suṭṭhu khāditvā. Mahiṃ vikubbatoti mahiṃ dantehi vilikhantassa. Nadīsu bhisaṃ ghasānassāti yojetabbaṃ. Nadīti cettha mahāsaro adhippeto. Jaggatoti hatthiyūthaṃ pālentassa. Bhiṅkovāti hatthipotako viya. Mamānukubbanti maṃ anukaronto.
346.『莎拉』意为池塘。『苏维迦利塔』指彻底清净，清净庄重之意。『桑迦底特瓦』即烂食净尽。『马希』意为土地，被牙齿画刻。『纳迪』即河流，此处指大河流，是最高统治者。『甲嘎底多』是指大象大军，阿难的象兵。『毕笄摩』形容如大象之主。『马曼努库巴底』意谓追随我者。
§347
347.Dūteyyanti dūtakammaṃ. Gantumarahatīti dūteyyasaṅkhātaṃ sāsanaṃ harituṃ dhāretvā harituṃ arahati. Sotāti yaṃ assa sāsanaṃ denti, tassa sotā. Sāvetāti taṃ uggaṇhitvā ‘‘idaṃ nāma tumhehi vutta’’nti paṭisāvetā. Uggahetāti suuggahitaṃ katvā uggahetā. Dhāretāti sudhāritaṃ katvā dhāretā. Viññātāti attanā tassa atthaṃ jānitā. Viññāpetāti paraṃ vijānāpetā. Sahitāsahitassāti ‘‘idaṃ sahitaṃ, idaṃ asahita’’nti evaṃ sahitāsahitassa kusalo upagatānupagatesu cheko sāsanaṃ ārocento sahitāsahitaṃ sallakkhetvā āroceti. Na byathatīti na vedhati na chambhati. Uggavādininti pharusavacanena samannāgataṃ. Pucchitoti paṭiññatthāya pucchito.
347.『杜特耶』意指使者的职责。『甘图玛拉希蒂』谓持有并保卫名为使者的教法。『苏塔』是指被赋予教法的人，即其信徒。『萨维塔』是接收后者说：“这是真理，你们应当听从。”『乌盖哈塔』为收受、贯彻。『达烈塔』是妥善保管和维护。『维那塔』即自知或理解其意。『维那佩塔』为使他人了解。『萨希塔萨希塔』意为监控教法执行的合规与违规。『那巴他蒂』是无痛苦、不苦恼。『乌盖瓦迪尼』指以粗恶语言威胁者。『普奇他』为问话以便获得回答。
§348
348.Aṭṭhahi, bhikkhave, asaddhammehītiādīsu asaddhammehīti (itivu. aṭṭha. 89) asataṃ dhammehi, asantehi vā asobhanehi vā dhammehi. Abhibhūtoti ajjhotthaṭo. Pariyādinnacittoti khepitacitto lābhādihetukena icchācārena mānamadādinā ca khayaṃ pāpitakusalacitto. Atha vā pariyādinnacittoti parito ādinnacitto, vuttappakārena akusalakoṭṭhāsena yathā kusalacittassa uppattivāro na hoti, evaṃ samantato gahitacittasantānoti attho. Apāye nibbattanārahatāya āpāyiko. Tatthapi avīcisaṅkhāte mahāniraye uppajjatīti nerayiko. Ekaṃ antarakappaṃ paripuṇṇameva katvā tattha tiṭṭhatīti kappaṭṭho. Atekicchoti buddhehipi anivattanīyattā avīcinibbattiyā tikicchābhāvato atekiccho, atikicchanīyoti attho. Lābhenāti lābhena hetubhūtena. Atha vā lābhahetukena mānādinā. Lābhañhi nissāya idhekacce puggalā pāpicchā icchāpakatā icchācāre ṭhatvā ‘‘lābhaṃ nibbattessāmā’’ti anekavihitaṃ anesanaṃ appatirūpaṃ āpajjitvā ito cutā apāyesu nibbattanti. Apare yathālābhaṃ labhitvā taṃnimittaṃ mānātimānamadamacchariyādivasena pamādaṃ āpajjitvā ito cutā apāyesu nibbattanti, ayañca tādiso. Tena vuttaṃ ‘‘lābhena, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko’’tiādi. Asakkārenāti hīḷetvā paribhavitvā parehi attani pavattitena asakkārena, asakkārahetukena vā mānādinā. Asantaguṇasambhāvanādhippāyena pavattā pāpā icchā etassāti pāpiccho, tassa bhāvo pāpicchatā, tāya. ‘‘Ahaṃ buddho bhavissāmi, bhikkhusaṅghaṃ pariharissāmī’’ti hi tassa icchā uppannā. Kokālikādayo pāpā lāmakā mittā etassāti pāpamitto, tassa bhāvo pāpamittatā, tāya.
348.「八不净」者，尊者比库们，谓不可净之境或无净境、有怖畏、无安乐之法。所谓被压制者，谓被压迫于上。所谓堕落心者，是指因获利等因缘生起的贪婬自恃骄慢等欲望所致心意的堕落。又谓堕落心者，是指心意受压制者，即被贪欲等不善业的业障环绕，以致善心不生，故为广义上下环绕之心的痛苦。堕落者若生于下劣道，则称为堕落狱卒业者；虽未到地狱，仍于未计称之无间地狱生起。所谓劫者，是指一充满期间，人命轮回不息。所谓过多心欲，是佛非转者、因无间地狱而生无转之苦心。获利者，以获利为因根基。或以获利因缘产生由我慢等所缘的贪欲。依此，有些人因贪著于获利心意，生诸多损害及违背法制的恶业，死后堕入下劣境界。或有些人得正利后，因憎慢狂妄等心而生懈怠、放逸，死后堕落于下劣境界，此类堕落亦属此类。故说：「以获利为因根基被压制心，名曰天界鬼神恶堕狱卒者」等。所谓不敬，是指自他互相轻视、憎恶、以不敬为基的我慢等心。因怀不善之恶意，故生贪瞋痴恶等心，以致恶缘起、心意恶劣生起。因此缘故，生出「我当成佛，护持比库僧众」等希求心。仲邪诸少人堕恶根者，视为恶伙伴，因其恶伴缘生恶心。
§349
349.Abhibhuyyāti abhibhavitvā madditvā.
349.「被镇压」者，谓被镇压、胜过、制服也。
§350
350.Tīhi, bhikkhave, asaddhammehītiādi vuttanayameva. Oramattakena visesādhigamena antarā vosānaṃ āpādīti ettha pana ayamattho. Oramattakenāti appamattakena jhānābhiññāmattena. Visesādhigamenāti uttarimanussadhammādhigamena. Antarāti vemajjhe. Vosānaṃ āpādīti akatakiccova samāno ‘‘katakiccomhī’’ti maññamāno samaṇadhammato vigamaṃ āpajji. Idaṃ vuttaṃ hoti – jhānābhiññāhi uttarikaraṇīye adhigantabbe maggaphale anadhigate satiyeva taṃ anadhigantvā samaṇadhammato vigamaṃ āpajjīti. Iti bhagavā iminā suttena visesato puthujjanabhāve ādīnavaṃ pakāseti ‘‘bhāriyo puthujjanabhāvo, yatra hi nāma jhānābhiññāpariyosānā sampattiyo nibbattetvāpi anekānatthāvahaṃ nānāvidhadukkhahetuasantaguṇasambhāvanaṃ asappurisasaṃsaggaṃ ālasiyānuyogañca avijahanto avīcisaṃvattanikaṃ kappaṭṭhiyaṃ atekicchaṃ kibbisaṃ pasavatī’’ti.
350.尊者比库们，谓三种『不可净』等义，乃是指程度轻重及对特殊成就的获得而言。所谓程度轻重，是指正念正定得不充分或稍有缺失。所谓特殊成就，是指对更高人道法更佳的成就。所谓中间，谓居于两端之间。所谓获得成就，谓因无所为诸事时，生起出世道违背修行者自以为已成就僧道。此谓意谓──禅定神通等功德，如未达到应净之境，则未得道果，故生僧道违逆。由此世尊以此经典，专为初学谛观之俗人发露其弊，说：「重负之俗人之迷妄，虽禅定神通等无量功德得成而终不究竟，却由种种痛苦因缘及不善根缘，生愚痴怠惰等习气，恒起迷惑心。不可转者，间杂轻重，自心所迷。」
Gāthāsu māti paṭisedhe nipāto. Jātūti ekaṃsena. Kocīti sabbasaṅgāhakavacanaṃ. Lokasminti sattaloke. Idaṃ vuttaṃ hoti – imasmiṃ sattaloke koci puggalo ekaṃsena pāpiccho mā hotūti. Tadamināpi jānātha, pāpicchānaṃ yathā gatīti pāpicchānaṃ puggalānaṃ yathāgati yādisī nibbatti yādiso abhisamparāyoti imināpi kāraṇena jānāthāti devadattaṃ nidassento evamāha.
在韵文中，谓「māti」为反对词，谓独一，意为整体的。谓「jātu」为一，谓「koci」为俗语中指部分。谓「lokasmiṃti」谓在世间。此谓义──于此人天间，任谁人，绝无仅有独一貪心者。由此知晓贪著众生之往昔今昔未来之行为习气之生灭及其相续轨迹，乃由此因缘而作之标示。此义由提及者德瓦达塔启示，如是说。
Paṇḍitoti samaññātoti pariyattibāhusaccena paṇḍitoti ñāto. Bhāvitattoti sammatoti jhānābhiññāhi bhāvitacittoti sambhāvito. Tathā hi so ‘‘mahiddhiko godhiputto, mahānubhāvo godhiputto’’ti dhammasenāpatināpi pasaṃsito ahosi. Jalaṃva yasasā aṭṭhā, devadattoti vissutoti attano kittiyā parivārena ca jalanto viya obhāsanto viya ṭhito devadattoti evaṃ vissuto pākaṭo ahosi. ‘‘Me suta’’ntipi pāṭho, mayā sutaṃ sutamattaṃ, katipāheneva atathābhūtattā tassa taṃ paṇḍiccādisavanamattamevāti attho.
谓「智者」者，谓广为众所知，谓智慧了悟者。谓「修习」者，谓因禅定神通而生之修习心意。正如彼者称「大智者戈迪普托，大贤戈迪普托」，受法军总帅之赞誉。其名为德瓦达塔，因名声远扬，若水溢流般耀眼，光明灿然，故被公认为德瓦达塔。所谓「闻而知」者，谓我闻彼教理，故仅是闻闻之所及。微若神异，非真如正义，故止于此闻。
Sopamādaṃ anuciṇṇo, āsajja naṃ tathāgatanti so evaṃbhūto devadatto ‘‘buddhopi sākiyaputto, ahampi sākiyaputto, buddhopi samaṇo, ahampi samaṇo, buddhopi iddhimā, ahampi iddhimā, buddhopi dibbacakkhuko, dibbasotacetopariyañāṇalābhī, buddhopi atītānāgatapaccuppanne dhamme jānāti, ahampi te jānāmī’’ti attano pamāṇaṃ ajānitvā sammāsambuddhaṃ attanā samasamaṭṭhapanena pamādaṃ āpajjanto ‘‘idānāhaṃ buddho bhavissāmi, bhikkhusaṅghaṃ pariharissāmī’’ti abhimārapayojanādinā tathāgataṃ āsajja āsādetvā viheṭhetvā. ‘‘Pamādamanujiṇṇo’’tipi paṭhanti. Tassattho – pamādaṃ vuttanayena pamajjanto pamādaṃ nissāya bhagavatā saddhiṃ yugaggāhacittuppādena saheva jhānābhiññāhi anujiṇṇo parihīnoti. Avīcinirayaṃ patto, catudvāraṃ bhayānakanti jālānaṃ tattha uppannasattānaṃ vā nirantaratāya ‘‘avīcī’’ti laddhanāmaṃ catūsu passesu catumahādvārayogena catudvāraṃ atibhayānakaṃ mahānirayaṃ paṭisandhiggahaṇavasena patto. Tathā hi vuttaṃ –
谓「非懈怠者」，谓不犯懈怠，谓若如来之子。德瓦达塔亦如是，谓“佛亦为萨盖子，我亦为萨盖子，佛亦为沙门，我亦为沙门，佛亦有神通，我亦有神通，佛亦得天眼，天耳心识及他世知，我亦对此悉知”。彼不自知自身之量，执愚慢念而轻慢正觉佛陀，以「今我当成佛，护持比库僧团」为自尊自恃，亲近他人而生憎恶，唤为“非懈怠者”。世尊为此语而说，谓此愚昧轻慢者，依止于懈怠，虽共世尊修习禅定神通而难证究竟。据说堕无间狱道，为彼四门极怖恶网众生之常在，故名为“无间”，以四大枷锁联合为门，守护为大恶狱道。正如经典所言，……
‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
「有四只眼，有四道门，五根分叉相，量限均称；
Ayopākārapariyanto, ayasā paṭikujjito.
四周无障碍，铁制不屈服。」
‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;
「其地由铁组成，火焰炽盛相伴；
Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti. (ma. ni. 3.250, 267; a. ni. 3.36);
周围百由旬，遍地散布永恒耸立。」（摘自《中部杂藏》3.250、267；《增支部杂藏》3.36）
Aduṭṭhassāti aduṭṭhacittassa. Dubbheti dusseyya. Tameva pāpaṃ phusatīti tameva aduṭṭhadubbhiṃ pāpapuggalaṃ pāpaṃ nihīnaṃ pāpaphalaṃ phusati pāpuṇāti abhibhavati. Bhesmāti vipulabhāvena gambhīrabhāvena ca bhiṃsāpano, bhiṃsāpento viya vipulagambhīroti attho. Vādenāti dosena. Upahiṃsatīti bādhati āsādeti. Vādo tamhi na rūhatīti tasmiṃ tathāgate parena āropiyamāno doso na ruhati na tiṭṭhati, visakumbho viya samuddassa na tassa vikāraṃ janetīti attho.
「Aduṭṭha」意味着心不善，不善意。此谓邪恶恶劣。如此恶劣堕落之人，其罪恶凶果环绕，堕落恶果缠身而获恶报，罪恶深沉难灭。Bhesma意指广阔且深重，故为暴虐与威胁之义，形容如暴虐深重之势力。Vādena指恶意，带有责难之意。Upahiṃsatīti则是伤害、加害、侵害。此处「vāda」意谓中佛陀所说他者所加的指控或恶意，并不成立、不坚固，如海湾无风浪，不生波动，意指他人对佛陀诬陷之谤言未能动摇其境界。
Evaṃ chahi gāthāhi pāpicchatādisamannāgatassa nirayūpagabhāvadassanena dukkhato aparimuttiṃ dassetvā idāni tappaṭipakkhadhammasamannāgatassa dukkhakkhayaṃ dassento ‘‘tādisaṃ mitta’’nti osānagāthamāha. Tassattho – yassa sammā paṭipannassa maggānugo paṭipattimaggaṃ anugato sammā paṭipanno appicchatādiguṇasamannāgamena sakalassa vaṭṭadukkhassa khayaṃ pariyosānaṃ pāpuṇeyya, tādisaṃ buddhaṃ buddhasāvakaṃ vā paṇḍito sappañño attano mittaṃ kubbetha tena mettiṃ kareyya, tañca sevetha tameva payirupāseyyāti.
由此，六偈阐明恶趣子众因其恶业果报受苦，显露生死痛苦无解，之后用六度诸善法如断恶、成善等涅槃苦灭义，宣示修习正法者，即行道者，断除所有轮回苦，终究达无苦涅槃。此故说「如是君子」等偈，以示正行修学者，若行善法智慧周全，诸恶断绝，灭除生死轮回诸苦，应称此人为如是之良友。敬重此友、为其利益，应当服务随顺，亲近佛陀及其弟子，且常共致慈敬和利益。
Kiṃ panetaṃ suttaṃ devadattassa nirayūpapattito pubbe bhāsitaṃ, udāhu pacchāti? Itivuttakaṭṭhakathāyaṃ (itivu. aṭṭha. 89) tāva –
关于这段经文，是在德瓦达塔进入无间地狱之前所说的，还是说在之后呢？在《如是语集注疏》中有提到：
‘‘Devadatte hi avīcimahānirayaṃ paviṭṭhe devadattapakkhikā aññatitthiyā ‘samaṇena gotamena abhisapito devadatto pathaviṃ paviṭṭho’ti abbhācikkhiṃsu. Taṃ sutvā sāsane anabhippasannā manussā ‘siyā nu kho etadevaṃ, yathā ime bhaṇantī’ti āsaṅkaṃ uppādesuṃ. Taṃ pavattiṃ bhikkhū bhagavato ārocesuṃ. Atha kho bhagavā ‘na, bhikkhave, tathāgatā kassaci abhisapaṃ denti, tasmā na devadatto mayā abhisapito, attano kammeneva nirayaṃ paviṭṭho’ti vatvā tesaṃ micchāgāhaṃ paṭisedhento imāya aṭṭhuppattiyā idaṃ suttaṃ abhāsī’’ti –
「德瓦达塔确实是在无间地狱中被认为是进入了无间地狱，而专门跟随德瓦达塔的其他教派则说，‘是被如来果德玛所诅咒的德瓦达塔，他如今已进入地球’。」听闻此事，根本不相信教法的人们开始产生疑惑，‘这是否真的是这样？如同这些人在说’。比库们将这件事告知了世尊。世尊于是说：‘比库们，诸如来不会给任何人下诅咒，因此并不是我让德瓦达塔遭受诅咒，他是因自己的业力而入地狱的。’于是为了驳斥他们的错误理解，以此段经文进行了阐述。
Vuttaṃ, tasmā tesaṃ matena tassa nirayūpapattito pacchāpi bhagavā idaṃ suttamabhāsīti veditabbaṃ. Idha pana tassa nirayūpapattito paṭhamameva uppanne vatthumhi bhāsitaṃ pāḷiāruḷhanti daṭṭhabbaṃ. Teneva ‘‘avīcinirayaṃ patto’’ti idaṃ pana āsaṃsāyaṃ atītavacananti vuttaṃ, āsaṃsāti cettha avassambhāvinī atthasiddhi adhippetā. Avassambhāviniñhi atthasiddhimapekkhitvā anāgatampi bhūtaṃ viya voharanti, tañca saddalakkhaṇānusārena veditabbaṃ.
因此可以理解，世尊在德瓦达塔进入地狱之后才说出这段经文。在这里，关于进入地狱的情况可以从最初所说的内容中理解到。因此提及‘进入无间地狱’这句话应当被理解为过去的说法，即是表达在此情况下已然存在的真实性，说明其意图希望达到的是实相的成就。这样的事情，即使是针对未来发生的情形也应如此活用，以符合教义的原则进行解释。
Saṅghabhedakathāvaṇṇanā niṭṭhitā. · 僧团破裂故事之解释已毕。
Upālipañhakathāvaṇṇanā伍巴离问答故事之解释
§351
351. Upālipañhe yaṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ dassitameva. Tattha anunayantoti anujānāpento, bhedassa anurūpaṃ vā bodhento, yathā bhedo hoti, evaṃ bhinditabbe bhikkhū viññāpentoti attho. Tenāha ‘‘na tumhāka’’ntiādi.
在《伍巴离所问》中所需阐明的内容，已在注疏中得到展现。在此所说的‘安慰’是指许可，也就是说应当了解，若按照教义来分裂，应当如此以对比的了解来启发比库们。故在这里提到‘不是你们’之类的话。
§352
352. Aṭṭhārasabhedakaravatthumhi dasa akusalakammapathā saṃkiliṭṭhadhammatāya vodānadhammapaapakkhattā ‘‘adhammo’’ti dassitā, tathā upādānādayo, bodhipakkhiyadhammānaṃ ekantānavajjabhāvato natthi adhammabhāvo, bhagavatā pana desitākārena hāpetvā vaḍḍhetvā vā kathanaṃ yathādhammaṃ akathananti katvā adhammabhāvoti dassento āha ‘‘tayo satipaṭṭhānā’’tiādi. Niyyānikanti sapāṭihīraṃ appaṭihataṃ hutvā pavattatīti attho. Tathevāti iminā ‘‘evaṃ amhāka’’ntiādinā vuttamatthaṃ ākaḍḍhati. Kātabbaṃ kammaṃ dhammo nāmāti yathādhammaṃ karaṇato dhammo nāma, itaraṃ vuttavipariyāyato adhammo nāma.
在第十八种针对分裂的情形中，有十种不善的业道，由于相应的法特质相干扰，因此被称为‘不善法’。相应的执取等，因觉知觉法的完全无缺性，所以不应有不善法；而在世尊所教导的过程中讲述相应的法则，因而无论是增阐还是减少的说法，均应当如法进行说明，因此有‘三种念处’等的说法。‘使人解脱’则是指完全无碍，即能够完全自在的意思。即使在这里也有这样的表述来指代我们的，如‘这样我们的’等。
Rāgavinayo…pe… ayaṃ vinayo nāmāti rāgādīnaṃ vinayanato saṃvaraṇato pajahanato paṭisaṅkhānato ca vinayo nāma, vuttavipariyāyena itaro avinayo. Vatthusampattiādivasena sabbesaṃ vinayakammānaṃ akuppatāti āha ‘‘vatthusampatti…pe… ayaṃ vinayo nāmā’’ti. Tappaṭipakkhato avinayo veditabbo. Tenāha ‘‘vatthuvipattī’’tiādi. Yāsaṃ āpannassa pabbajjā sāvasesā, tā āpattiyo sāvasesā.
关于对抗贪欲的制度……等，这两者之间的差异即是对欲望等的制止和剔除所形成的制度，因而被称为制度，而与其相反的则被理解为无制度。根据题材适合的不同，所有的制度行为中无可阻挡的应当被提及‘题材适合’……等，这段中提到的应当是可以理解的，因此提到‘题材的障碍’等。对于已陷入那些情况中的比库，其归属是有条件的。
§354
354.Āpāyikotiādigāthāsu (itivu. aṭṭha. 18) saṅghassa bhedasaṅkhāte vagge ratoti vaggarato. Adhammikatāya adhamme bhedakaravatthumhi saṅghabhedasaṅkhāte eva ca adhamme ṭhitoti adhammaṭṭho. Yogakkhemā padhaṃsatīti hitato parihāyati, catūhipi yogehi anupaddutattā yogakkhemaṃ nāma arahattaṃ nibbānañca, tato panassa dhaṃsane vattabbameva natthi. Diṭṭhisīlasāmaññato saṅghataṭṭhena saṅghaṃ, tato eva ekakammādividhānayogena samaggaṃ sahitaṃ bhinditvā pubbe vuttalakkhaṇena saṅghabhedena bhinditvā. Kappanti antarakappasaṅkhātaṃ āyukappaṃ. Nirayamhīti avīcimahānirayamhi.
354. 关于“堕落者”等偈语（见迭汝经第八部第十八偈），在列举僧团分裂时被说作“分裂”。以不正法之故，在不正法上，形成分裂之事，在宣说僧团分裂时，也被称为不正法的外道者。不受苦害，即身心安乐，在四种禅那中未染污者，称为安乐和安稳，即阿拉汉及涅槃。因此若破坏此，即无能为力。具有见解与德行的同体者，依止僧团而成僧团；是因一切关于行为法的规则而结合统一，故被称为分裂之根本。所谓“造业”，即指造成业（行为）之分裂与生命（寿命）的分裂。所谓地狱，是无间大地狱。
Sukhā saṅghassa sāmaggīti (itivu. aṭṭa. 19) sukhassa paccayabhāvato sāmaggī ‘‘sukhā’’ti vuttā yathā ‘‘sukho buddhānamuppādo’’ti (dha. pa. 194). Samaggānañcanuggahoti samaggānaṃ sāmaggianumodanena anuggaṇhanaṃ sāmaggianurūpaṃ vā, yathā te sāmaggiṃ na vijahanti, tathā gahaṇaṃ ṭhapanaṃ anubalappadānanti attho. Samaggaṃ katvānāti bhinnaṃ saṅghaṃ saṅgharājippattaṃ vā samaggaṃ sahitaṃ katvā. Kappanti āyukappameva. Saggamhi modatīti kāmāvacaradevaloke aññe deve dasahi ṭhānehi abhibhavitvā dibbasukhaṃ anubhavanto icchitanibbattiyā ca modati pamodati laḷati kīḷati.
关于僧团安乐的统一（见迭汝经第八部第十九偈），“安乐”因缘生起，由于条件促成而称为“统一之安乐”，如同“佛陀的生起是安乐的”一样（萨含经194偈）。依靠统一者，要以称赞维护统一，以随顺统一，其意在于不使统一破坏，也就是巩固保持统一。所谓“完成统一”，即在分崩离析的僧团或僧团首领执掌下实现团结协作。所谓“造业”，亦是寿命造业。天上的快乐，指在欲界天与四类天中，众天神统治之处，享受神通妙乐，随欲所乐而欢喜、欣慰、舞蹈、游戏。
§355
355.Siyā nu kho, bhante, saṅghabhedakotiādi pāḷianusāreneva veditabbaṃ. ‘‘Pañcahi, upāli, ākārehi saṅgho bhijjati kammena uddesena voharanto anussāvanena salākaggāhenā’’ti evaṃ parivāre (pari. 458) āgatampi saṅghabhedalakkhaṇaṃ idha vuttena kiṃ nānākaraṇanti dassetuṃ ‘‘parivāre panā’’tiādimāha. Ettha ca sīmaṭṭhakasaṅghe asannipatite visuṃ parisaṃ gahetvā katavohārānussāvanasalākaggāhassa kammaṃ vā karontassa uddesaṃ vā uddisantassa bhedo ca hoti ānantariyakammañca. Samaggasaññāya pana ‘‘vaṭṭatī’’ti saññāya vā karontassa bhedova hoti, na ānantariyakammaṃ. Tato ūnaparisāya karontassa neva saṅghabhedo na ānantariyaṃ. Sabbantimena hi paricchedena navannaṃ janānaṃ yo saṅghaṃ bhindati, tassa ānantariyakammaṃ hoti, anuvattakānaṃ adhammavādīnaṃ mahāsāvajjaṃ kammaṃ, dhammavādino anavajjā. Sesamettha uttānamevāti.
355. 尊者，关于“僧团分裂者”等应依巴利语所示了解教义。经传（即注疏）载:“僧团在五种情形下，由于行为、目的、遵行戒律、以杖指示等发生分裂。” “注疏曰：‘以家族为喻’，当说明此处有什么样的不同原因。” 此处，若在边界范围内，不为近部所聚集的僧众，则因僧团收受其行为、遵行戒律和杖指示而发生分裂，此分裂属于不共业。若由统一之识观念作，是“轮转”之义，即携带统一概念者，虽有分裂，非不共业。稍小规模的僧众所造作者，既无分裂又无不共业。若以整体方法划分、截断分裂者，是九成以上新僧众破坏此僧团，则属不共业；作不法论辩者有大罪业，善法论辩者无罪。此段意在止于此，以上是综括说明。
Upālipañhakathāvaṇṇanā niṭṭhitā. · 伍巴离问答故事之解释已毕。
Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā. · 僧团破裂篇集之解释已毕。