10. Kosambakakkhandhako · 10. 果赏弥篇集
10. Kosambakakkhandhako10. 国桑比篇集
Kosambakavivādakathāvaṇṇanā国桑比诤论之释
§451
451. Kosambakakkhandhake sace hoti, desessāmīti vinayadharassa vacanena āpattidiṭṭhiṃ paṭilabhitvā evamāha. Teneva pāḷiyaṃ ‘‘so tassā āpattiyā anāpattidiṭṭhi hotī’’ti vuttaṃ. Natthi āpattīti udakassa ṭhapanabhāvaṃ ajānitvā vā ṭhapitaṃ chaḍḍetvā vissaritvā vā gamane asañcicca asatiyā anāpattipakkhopi sambhavatīti vinayadharo tattha anāpattidiṭṭhiṃ paṭilabhitvā evamāha. Teneva pāḷiyaṃ ‘‘aññe bhikkhū tassa āpattiyā anāpattidiṭṭhino hontī’’ti vuttaṃ. Parisāyapissa anāpattidiṭṭhiyā uppannattā ‘‘aññe’’ti bahuvacanaṃ kataṃ. Anāpattidiṭṭhi ahosīti suttantikattherassa vinaye apakataññutāya vinayadharassa vacanamattena so evamahosi, sā panassa āpatti eva udakāvasesassa ṭhapanabhāvaṃ ñatvā ṭhapitattā. Vatthumattajānane eva hi sekhiyā sacittakā, na paṇṇattivijānane. Teneva pāḷiyaṃ ‘‘tassā āpattiyā anāpattidiṭṭhi hotī’’ti sabbattha āpatti icceva vuttaṃ. ‘‘Āpattiṃ āpajjamāno’’ti idaṃ vinayadharatthero ‘‘tayā idaṃ udakaṃ ṭhapita’’nti attanā puṭṭhena suttantikattherena ‘‘āmāvuso’’ti vuttavacanaṃ saritvā paṇṇattiakovidatāya sañcicceva akāsīti āpattidiṭṭhi hutvāva avoca. Teneva pāḷiyaṃ ‘‘aññe bhikkhū tassā āpattiyā āpattidiṭṭhino hontī’’ti vuttaṃ.
451. 若《坚班卡篇》有记载说“当宣说时”，戒律持守者得了不犯戒见，便如此说。戒律中即有此巴利语文：“他对于该不犯戒之事，持有不犯戒见”。“无犯戒者”是指不了解水巢安置的性质，或者安置后遗弃、不理会它并外出时不清净，因此依戒律持守者观此不犯戒见，便如此说。于戒律中亦说：“其他比库对该犯戒亦持有不犯戒见”。由此可知，僧团中出现不犯戒见者，则用复数“他人”表述。所谓不犯戒见，是指依戒律经文知识不周备，仅凭戒律持守者言语这样成立。那位比库于犯戒事，明了水巢安置的事实与已经安置，因知道安置而依此犯戒。由此可知，只有以材料知识方得戒律项下应学法，不以文字知识得之。巴利语文即是说：“因他犯戒而生不犯戒见”，这是对犯戒情形的全部说明。戒律持守者一方述说“当犯戒时”，对方诘问时戒律知识不通，凭言语巧妙应答时好似们似乎有了不犯戒见而发言。巴利语文记载：“其他比库对该犯戒持犯戒见”。
§453
453.‘‘Na tāva bhinno’’ti idaṃ ukkhipanatadanuvattanamattena saṅgho bhinno nāma na hoti, taṃ nissāya pana ubhayapakkhikānaṃ pakkhaṃ pariyesitvā aññamaññaṃ kodhavasena kāyavacīkalahavaḍḍhaneneva hotīti imamatthaṃ sandhāya vuttaṃ. Tenāha ‘‘so ca kho kalahavasenā’’ti. Sambhamaatthavasenāti turitatthavasena.
453.“尚未分裂”，此语仅以吵闹事端反复描述，僧团未称为分裂，然而是基于两派寻求对方的敌对与肢体语言升级激烈所致，于是说：“此人由吵闹滋事而起。”“由吵闹滋事”即“由不正当目的起争”，是指
§454
454.Akāraṇetiādi anukkhipitvāva upāyena saññāpetvā hitesitāya āpattito mocetuṃ yuttaṭṭhāne kodhacittavasena viheṭhanatthāya katabhāvaṃ sandhāya vuttaṃ, na pana kammaṅgassa abhāvaṃ sandhāya. Teneva pāḷiyaṃ ‘‘āpatti esā, bhikkhave, nesā anāpatti…pe… ukkhitto eso bhikkhū’’tiādi vuttaṃ.
454. 以无故等方式颠倒说法，意欲害人而犯戒，为了解释此种由嗔恨心所生破坏行为之本质而说，非指缺乏行为能力。因此巴利文说：“比库们，此即犯戒，这非不犯戒……起吵闹者即比库。”
§455
455.‘‘Adhammavādīnaṃ pakkhe nisinno’’ti idaṃ upalakkhaṇamattaṃ, dhammavādīnaṃ pakkhe nisīditvā adhammavādīnaṃ laddhiṃ gaṇhantopi dhammavādīnaṃ nānāsaṃvāsako hoti eva. Kammaṃ kopetīti taṃ vinā gaṇassa apūraṇapakkhaṃ sandhāya vuttaṃ. Yattha vā tattha vāti dhammavādīnaṃ pakkhe vā adhammavādīnaṃ pakkhe vāti attho. Ime dhammavādinoti gaṇhātīti taṃtaṃpakkhagate bhikkhū yāthāvato vā ayāthāvato vā ‘‘ime dhammavādino’’ti gaṇhāti, ayaṃ taṃtaṃpakkhagatānaṃ attānaṃ samānasaṃvāsakaṃ karoti.
455.“坐于不正法派”，此仅为标识语，指坐于正法派却取不正法派财物者，对正法派有各种妨碍。以“起业为怒”说，乃针对那不完整之派。此处“无论何处”意指于正法派或不正法派。所谓正法派，即持戒比库群体；彼等为此等派别所谓“正法派”，即即使真或未必真，自称为“正法派”为了团体利益。
§456
456.Upadaṃsentīti pavattenti. Pāḷiyaṃ ettāvatāti ‘‘ettakapadesaṃ muñcitvā nisinnā mayaṃ kodhacitte uppannepi aññamaññaṃ ananulomikaṃ kāyakammādiṃ pavattetuṃ na sakkhissāmā’’ti sallekkhetvā dūre nisīditabbanti adhippāyo. Tenāha ‘‘upacāraṃ muñcitvā’’ti.
456.“迭起”即“发生”。巴利语“ettāvatā”意谓“离开该问文字，坐定此处，即便嗔心起，彼此不相违背身业，而不可使之发生”，故释曰“放手而行”。
§457
457. Pāḷiyaṃ bhaṇḍanajātātiādīsu kalahassa pubbabhāgo bhaṇḍanaṃ nāma. Hatthaparāmāsādi kalaho nāma. Viruddhavādo vivādo nāma.
457. 巴利语“bhaṇḍanajāta”等是争端的先兆。打猪骂人等即是争端。持相反论断即为争执。
§458
458.Paripuṇṇakosakoṭṭhāgāroti ettha koso nāma suvaṇṇamaṇiādibhaṇḍāgārasāragabbho. Koṭṭhaṃ vuccati dhaññassa āvasanaṭṭhānaṃ, koṭṭhabhūtaṃ agāraṃ koṭṭhāgāraṃ, dhaññasaṅgahaṭṭhānaṃ. Abbhuyyāsīti yuddhāya abhimukho nikkhamīti attho. Ekasaṅghātampīti ekayuddhampi. Dhovananti dhovanudakaṃ.
458.『积满谷仓』意指此处所说的谷仓，是指珍贵金银珠宝等财物的仓库所在，称为“谷仓”是因为它是谷物的储藏处。谷仓一词，指的是贮藏谷物的地方，整个建筑称为仓库、贮藏库，是用来收藏谷物的场所。『Abbhuyyāsi』意为投身于战争，出征的意思。『Ekasaṅghāta』是指单一的战斗，一场战役。『Dhovananti』则是指洗涤用的水。
§463
463.Pariyādinnarūpāti kodhacittena pariggahitasabhāvā.
463.『色被完全占据』者，谓以嗔恚心所摄持之自性也。
§464
464.Taṃ na jānantīti taṃ kalahaṃ na jānanti. Ye upanayhantīti yathāvuttaṃ kodhākāraṃ citte bandhanti. Pākaṭaparissayeti sīhādike. Paṭicchannaparissayeti rāgādike. Pāḷiyaṃ natthi bāle 97 sahāyatāti bālaṃ nissāya sīlādiguṇasaṅkhātā sahāyatā natthi, na sakkā laddhunti attho.
464.『Taṃ na jānantīti』意为不了解它，因此不发生争吵。那些拘缚愤怒的行为心理者，确实阻碍了愤怒的生起。明显的愤怒则如狮子等显著表现的样子，隐藏的愤怒则起于喜欢等根本烦恼。此处巴利文无对应，故未硬翻。『bāla 97 sahāyatāti』意指‘愚者依靠’的意思，凭借戒律和品德的名义支撑，并无真实可得。
§466
466.Attakāmarūpāti attano hitakāmayamānasabhāvā. Anuruddhāti ekasesanayena tiṇṇampi kulaputtānaṃ ālapanaṃ, teneva bahuvacananiddeso kato. Khamanīyaṃ sarīraṃ yāpanīyaṃ jīvitaṃ ‘‘kacci vo sarīrañca dhāretuṃ, jīvitañca yāpetuṃ sakkā’’ti pucchati. Tagghāti ekaṃsatthe nipāto, ekaṃsena mayaṃ bhanteti attho. Yathā kathanti ettha yathāti nipātamattaṃ, yathākathanti vā eko nipāto kāraṇapucchanattho, kena pakārenāti attho. Ekañca pana maññe cittanti ekassa cittavasena itaresampi pavattanato sabbesaṃ no ekaṃ viya cittanti attho. Kacci pana vo anuruddhāti ettha voti nipātamattaṃ, paccattavacanaṃ vā, kacci tumheti attho. Amhākanti niddhāraṇe sāmivacanaṃ, amhesu tīsu yo paṭhamaṃ paṭikkamatīti attho.
466.『Attakāmarūpa』指内心自利自愿的本性。『Anuruddhāti』此处以单一意旨阐明，是众多家族子弟议论的语句，借此说明多言之义。『Khamanīyaṃ sarīraṃ yāpanīyaṃ jīvitaṃ』谓可否保持身体并维持生命有所疑问，询问曰：‘是否能保养此身体、使生命存续？’『Tagghāti』是一个助词，意为‘只是、仅是’，本句意为‘不过如此’。『Yathā kathanti』即巴利文助词的用法，单独的助词表示询问原因或方式，本义涉及原因的提问。此处谓心本多元，而非如单一心识，故意在说明心虽多但非各自独立如一个体的心。『Kacci pana vo anuruddhāti』表示或许说‘Anuruddha’一词是助词，或是直接对话中的称呼。『Amhākanti』说明第一人称复数‘我们’的决定用语，表明谁是主体。
Kosambakavivādakathāvaṇṇanā niṭṭhitā. · 国桑比诤论之释已毕。
Pālileyyakagamanakathāvaṇṇanā前往巴利雷亚咖之释
§467
467.Yena pālileyyakanti paccatte upayogavacanaṃ, yattha pālileyyako gāmo, tattha avasarīti attho. Daharapotakehīti bhiṅkacchāpehi. ‘‘Ogāhi’’ntipi pāṭho, nahānapokkharaṇinti attho.
467.『往巴厘雷雅卡』，此为处格用法之受用格，意谓前往巴厘雷雅卡村所在之处而住。『以幼小象崽』，即以小象崽。另有读作『跳入』，意谓跳入浴池也。
Udānagāthāyaṃ pana – rathaīsasadisadantassa nāgassa hatthino etaṃ vivekaninnaṃ cittaṃ nāgena buddhanāgassa vivekaninnacittena sameti. Kasmā? Yaṃ yasmā ekova ramati vane, tasmā evaṃ yojanā daṭṭhabbā.
此章节诗句译意：犹如车轮之牙般锋利的龙象徵，鼻象一样的大象般的龙，正是那沉浸于寂静冥想的心灵，那是佛龙沉浸于宁静安详的意境。问为何如此？因为心灵只专注于一处树林，因此必须观察一个这么大的范围。
Pālileyyakagamanakathāvaṇṇanā niṭṭhitā. · 前往巴利雷亚咖之释已毕。
Aṭṭhārasavatthukathāvaṇṇanā十八事之释
§468
468.Yathā dhammo tathā tiṭṭhāhīti yathā dhammo ca vinayo ca ṭhito, tathā tiṭṭha, dhammavādīpakkhe tiṭṭhāti attho.
如法即如所立，若法与戒律均已确立，则当如此而坚立，依法正见之方坚立之义。
§473
473.‘‘Yopaṭibāheyya, āpatti dukkaṭassā’’ti idaṃ sāmaggībhedassa akārake sandhāya vuttaṃ. Ye pana bhedakārakā viruddhā alajjino , tesaṃ paṭibāhituṃ vaṭṭati tesaṃ santakassapi senāsanassa vināsanavacanato. ‘‘Vivittaṃ katvāpi dātabba’’nti vuttattā pana yathāvuḍḍhaṃ varasenāsanaṃ adatvā vuḍḍhānampi asaññatānaṃ saññatehi vivittaṃ katvā dātabbanti daṭṭhabbaṃ.
谓“若破坏则为恶”，此语为不和之业无因说。至于制造分裂者，若其行为违逆而不舍，则须制止。正如因破坏军队军帐之言，当告之“虽已独处亦当施舍”，故见说即便舍弃崇盛军帐，亦须以所知戒律，独处时仍当施舍此义。
§475
475.Kammavācāya osāretvāti ettha ukkhittassa bhikkhuno āpattiyāpannabhāvaṃ paṭijānitvā sammāvattanena ukkhepakānaṃ samuppannaosāraṇacchandassa pageva ñātattā paṭippassambhanakammavācāya ukkhittānuvattakā sayameva naṃ osāresunti daṭṭhabbaṃ.
谓“以恶语挑拨”，此处指知比库已犯戒而生恶意，且以正当修正方式调伏与挑拨者之纷争，坚守律仪的辅助之言因而不应被激怒，即以温和贤善语言服众，持戒者亦不被恼怒，此义显明。
§476
476.Atthato apagatāti sāmaggīatthavirahitā, tucchabyañjanāti attho.
义曰远离本意，即离分裂不和之义；空无实质之意，即该义无实义也。
§477
477.Appaṭicchannācāroti appaṭicchādetabbasundarācāro. Anapagatanti kāraṇato anapetaṃ. Ādātabbato gahetabbato ādāyanti ācariyavādo vuttoti āha ‘‘ādāyaṃ attano ācariyavāda’’nti.
谓“无隐蔽行为”，即无须遮掩之正行。谓“未远离”，是指缘由未断除。谓“应受持”，即应当摄受施持，为师之教诫言谓“此即为本人之师训”之义。
Aṭṭhahi dūtaṅgehīti ‘‘sotā ca hoti sāvetā ca uggahetā ca dhāretā ca viññātā ca viññāpetā ca kusalo ca sahitāsahitassa no ca kalahakārako’’ti (a. ni. 8.16) evaṃ vuttehi aṭṭhahi dūtaṅgehi. Sesamettha, heṭṭhā ca sabbattha suviññeyyamevāti.
谓八使者，即“能听闻、能劝导、能收受、能守护、能了解、能示知、能善巧、能与善同，不作纷争之事”之意（阿含经尼连禅经8.16），如是称呼八使者。其余之义，须上下贯通全体通达方可理解。
Aṭṭhārasavatthukathāvaṇṇanā niṭṭhitā. · 十八事论的注释结束。
Kosambakakkhandhakavaṇṇanānayo niṭṭhito. · 国桑比篇集注释的理路结束。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是，在《普令净信》律注的《遣除疑惑》中，
Mahāvaggavaṇṇanānayo niṭṭhito. · 大品注释的理路结束。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者