1. Kammakkhandhako · 1. 羯磨篇集
1. Kammakkhandhako1. 甘马篇集
Tajjanīyakammakathāvaṇṇanā诃责甘马论释
§1
1. Cūḷavaggassa paṭhame kammakkhandhake tāva ‘‘balavābalava’’nti idaṃ ekapadaṃ. ‘‘Balavabalava’’nti vattabbe ākāraṃ katvā ‘‘balavābalava’’nti vuttaṃ. Tañca ‘‘dukkhadukkha’’ntiādīsu viya atisayatthe vattatīti āha ‘‘suṭṭhu balavaṃ paṭivadathā’’ti, ati viya balavaṃ katvā paṭivacanaṃ dethāti attho.
第一章业蕴篇第一节中，这里称“强弱”这个词为单词。有人说“强弱”应写成一个连写形式，但这里是把它断开写作“强-弱”。其义理和“苦乐”等词相同，都是表示极端差别的法门，因此他说“很好，请回应强者”，意指应给予极大的力量作为回应。
§2
2. Pāḷiyaṃ āpatti āropetabbāti ettha kiñcāpi ‘‘mā kho tumhe āyasmanto eso ajesī’’tiādike bhaṇḍanādijanake vacane paññattā kāci āpatti nāma natthi musāpesuññādīsu etassa appaviṭṭhattā, tathāpi bhikkhūhi visuṃ, saṅghamajjhe ca ‘‘mā, āvuso, bhikkhū aññamaññaṃ payojetvā bhaṇḍanādiṃ akāsi, nedaṃ appicchatādīnaṃ atthāya vattatī’’ti evaṃ apaññattena vuccamānassa bhikkhuno anādariyena anoramanapaccayā vā aññavādavihesādikaraṇapaccayā vā yā āpatti hoti, sā āpatti āropetabbā diṭṭhivipannassa viyāti evamattho daṭṭhabbo.
关于巴利语中的“应当加罪”的表达，这里并无任何针对“不要吧，各位具寿者，这种不合教律的行为”等批评性质的话语时所用的“应当加罪”之名，因其不适用于虚伪、无益等行为。但比库们在巴利教团中，会告诫彼此“不要用饮酒等进行挑拨，不符合精进等之意”，这种疏忽无知且无礼貌或因争论而引起的“应当加罪”，必须定为加罪，特别是因错误见而起的，应判定其含义如此。
Yassa pana idaṃ vacanaṃ vināva kāyavācāhi āpannā lahukāpatti atthi, tassapi āropetabbāva. Yaṃ pana kammavācāya ‘‘attanā bhaṇḍanakārakā’’ti attanā-saddaggahaṇaṃ, ‘‘yepi caññe bhikkhū bhaṇḍanakārakā…pe… te upasaṅkamitvā’’tiādivacanañca, taṃ vatthuvasena gahitaṃ. Yo pana sayameva bhaṇḍanakārako hoti, aññe pana bhaṇḍanakārake upasaṅkamitvā ‘‘mā kho tumhe’’tiādivacanaṃ na vadati, tassāpetaṃ kammaṃ kātabbameva. Karontehi ca ‘‘suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu bhaṇḍanakārako…pe… saṅghe adhikaraṇakārako. Yadi saṅghassa pattakalla’’ntiādināva kammavācā kātabbā. Yo ca aññepi bhikkhū kalahāya samādapeti, tassāpi evameva kammavācaṃ kātuṃ vaṭṭati aññesaṃ samādāpanassapi bhaṇḍanakārakatte eva pavisanato. Aññesaṃ samādāpanākārampi vatvāva, kammavācaṃ kātukāmenapi ca tehi vuttavacanatthameva gahetvā tadanuguṇaṃ yojetvāva kātabbaṃ, na idhāgatavaseneva sabbesampi idhāgatavaseneva vacanāsambhavā. Bhūtena vatthunā katameva hi avipannaṃ hoti, nāññanti gahetabbaṃ. Esa nayo niyassakammādīsupi.
如果比库没有口头或身体语言进行的违反，只有轻微过失，那也必须算作应当加罪。若业行为以“自己是挑拨者”为自我承担的话语为标志，或以“如果他人是挑拨者……前往他们那里”为内容的语言为标志，会被视为存在实质依据。若自己确实是挑拨者，别人去找他然后说“不要这样”，不说这种话的，仅需对本人所为的业负责。倘若有人说“请听我言，尊者们，这位女性名叫某是挑拨者……此人为教团内调解者”，若依教团规矩，这种行为算作业语。若他人也引起争论，此人亦必说出类似言语，作为挑拨者介入他人争论。即使仅用其他方式介入争吵，为说出此语之意而采取相应措施，亦当视为应当加罪，不可说这些言语无根据，且不可普遍认作教内言论。如此实事求是，理应认定未犯者没有没有可加之过失，这是作加罪等规矩的法则。
Tajjanīyakammakathāvaṇṇanā niṭṭhitā. · 诃责甘马论释已毕。
Adhammakammadvādasakakathādivaṇṇanā非法甘马十二论等释
§4
4.Appaṭiññāya katanti vatthuṃ vā āpattiṃ vā asampaṭicchāpetvā kataṃ. Yo pana sabbesaṃ passantānaṃ eva vatthuvītikkamaṃ katvā pacchā kammakaraṇabhayena ‘‘na karomī’’ti musā vadati, tassa bhikkhūnaṃ sammukhe vītikkamakaraṇameva paṭiññā. Tathato jānanatthameva paṭiññāya karaṇaṃ anuññātaṃ. Yattha pana sandeho hoti, tattha sampaṭicchāpetvāva kattabbanti gahetabbaṃ.
因无知而做违犯或犯错的业，若未经相互协商即完成。若他对诸事能洞察者作出反对行为，而事后又因业责惧怕称“我不做了”，则在比库们面前应视为违犯过失。於理应认识之事但没有沟通许可而为之，若仍有疑惑，须征求许可后才能作，不可擅自违规。
‘‘Pārājikāpattiyā vā’’ti idaṃ liṅganāsananimittatāya pārājikassa kammena atikicchanīyato vuttaṃ. ‘‘Saṅghādisesāpattiyā vā’’ti idaṃ pana parivāsādinissāraṇakammassa āveṇikassa vijjamānattā vuttaṃ. Yaṃ pana parato ‘‘adhisīle sīlavipanno hoti…pe… tajjanīyakammaṃ kareyyā’’ti (cūḷava. 6) vuttaṃ, taṃ ‘‘āyatiṃ saṃvare ṭhatvā vuṭṭhānaṃ karohī’’ti ovadiyamānassa anādariyādipaccayalahukāpattiṃ sandhāya vuttaṃ. Sīlavipattimūlakañhi lahukāpattiṃ āpanno idha abhedūpacārena ‘‘adhisīle sīlavipanno’’ti vutto ‘‘atidiṭṭhiyā diṭṭhivipanno’’ti ettha viya.
“犯巴拉基罪”等因标识不同而对巴拉基罪过过于拘谨而说。又如“犯桑喀地谢萨罪”等，因人民服装等有缘故才称为较轻罪。若他人说“善戒败坏者……宜当做应回避之行为”，此为提醒应永远守戒，谓因无礼等轻过失而犯此戒则有所不同。此处如说因戒败坏而犯轻微错误时称“善戒败坏”，而更严重的错误称“抛弃戒律”，两者有区别。
Yathā ca diṭṭhiṃ gahetvā voharantassa ‘‘ito diṭṭhito oramāhī’’ti avatvā katakammaṃ kevalāya diṭṭhivipattiyā katattā anāpattiyā kataṃ nāma adhammakammaṃ hoti, evaṃ sīlavipattiṃ āpajjitvā lajjidhamme okkante yathādhammaṃ vuṭṭhāya saṃvare ṭhātukāmassa kataṃ tajjanīyādikammaṃ kevalāya sīlavipattiyā katattā adesanāgāminiyā kataṃ nāma adhammakammaṃ hoti. Teneva niyassakammepi ‘‘apissu bhikkhū pakatā parivāsaṃ dentā’’tiādinā saṃvare aṭṭhānameva kammanimittabhāvena vuttaṃ. Adantaṃ damanatthameva hi tajjanīyādikammāni anuññātānīti. Keci pana ‘‘adesanāgāminiyāti idaṃ pārājikāpattiṃyeva sandhāya vuttaṃ, na saṅghādisesa’’nti (sārattha. ṭī. cūḷavagga 3.4) vadanti, taṃ sukkapakkhe ‘‘desanāgāminiyā āpattiyā kataṃ hotī’’ti iminā vacanena virujjhati. Saṅghādisesassāpi ca pariyāyato desanāgāminivohāre gayhamāne ‘‘āpattiyā kataṃ hotī’’ti vuttavārato imassa vārassa viseso na siyā, aṭṭhakathāyampettha visesabhāvo na dassito. Tasmā vuttanayenevettha adhippāyo gahetabbo.
对持守戒律且以见解正行者，即使犯了错误，称为“因见过失而犯”，属非加罪之非法行为；反之跌入惭愧而行背戒等，是可教戒方法而非犯戒者，其行为视作戒败坏的教戒犯。对于强制规约，“再犯者不准再授予衣钵”等言说，乃以秉持戒律为基准说法。亦有说“教戒犯即巴拉基罪”未臻尽确者，但这是不完备的看法。对此诸法的详尽区别未在此处展现，故须采用如上解释。
§6
6.Sabbānipīti tajjanīyaniyassapabbājanīyakammāni tīṇipi. Aññakammassa vatthunāti tajjanīyato aññassa kammassa vatthunā aññakammakaraṇaṃ nāma koci dosopi na hotīti adhippāyo. Kāraṇamāha ‘‘kasmā’’tiādinā.
六、所有应弃的戒律及其原因共分为三类。所谓他人戒因，即因他人戒故而起的业，彼此相异，互不产生过失，这为权宜之法。释其原因者，以「因何」等相类说之。
§8
8.Pannalomāti patitamānalomā.
八、蠢毛，即倒生胡须。
Adhammakammadvādasakakathādivaṇṇanā niṭṭhitā. · 非法甘马十二论等释已毕。
Niyassakammakathādivaṇṇanā依止甘马论等释
§11
11. Niyassakamme pāḷiyaṃ apissūti apicāti imasmiṃ atthe nipātasamudāyo. Nissāyate vatthabbanti ettha keci kalyāṇamittāyattavuttitaṃ sandhāya vuttanti vadanti, aññe pana nissayaggahaṇamevāti, ubhayenapissa serivihāro na vaṭṭatīti dīpitanti daṭṭhabbaṃ.
十一、于戒律中之“失”字，古译者作“失落”。这里论及“依止”的发生。有者称之专指善友依止，故说“依止善友”；另一说仅指依止接纳。两说均言，二者和善相处不可违背，应以此理观之。
§21
21. Pabbājanīyakamme ‘‘pabbājanīyakammaṃ paṭippassambhetū’’ti idaṃ pakkamanādiṃ akatvā sammāvattantānaṃ vasena vuttaṃ.
二十一、关于应弃戒律中，“应弃业当静止”的含意，自开篇至末，乃指未作而应当断除之业，在正确所作应止者之教化下，应当停止。
§33
33. Paṭisāraṇīyakamme neva bhikkhuvacanaṃ, na gihivacananti ettha pariyāyatopi bhikkhū parakhuṃsanaṃ na vadanti, gahaṭṭhā pana sarūpeneva akkosituṃ samatthāpi upakārīsu akāraṇaṃ evarūpaṃ na vadanti, tvaṃ gihiguṇatopi parihīnoti adhippāyo.
三十三、论应避戒律时，既非仅限比库教诫，亦非仅限在家人教诫，因此比库亦不可辱骂他比库，但在家人虽有能力出言讥讽却未作，则不以为过，故此见解亦指出，出言非仅责备比库，亦伤害在家善根。
§39
39.‘‘Aṅgasamannāgamo purimehi asadiso’’ti iminā tajjanīyādīnaṃ vuttakāraṇamattena idaṃ kātuṃ na vaṭṭatīti dīpeti. Idha vuttena pana gihīnaṃ alābhāya parisakkanādinā aṅgena tānipi kātuṃ vaṭṭatīti gahetabbaṃ. Ettha ca ‘‘saddhaṃ pasannaṃ dāyakaṃ kārakaṃ saṅghupaṭṭhākaṃ hīnena khuṃsetī’’ti vuttattā tādisesu gihīsu khuṃsanādīhi gihipaṭisaṃyuttehi eva aṅgehi kammārahatā, na ārāmikaceṭakādīsu khuṃsanādīhi. Tatthāpi dāyakādīsu khamāpitesu kammārahatā natthi, āpatti ca yattha katthaci desetuṃ vaṭṭati. Yo ce tikkhattuṃ khamāpiyamānopi na khamati, akatakammenapi dassanūpacāre āpatti desetabbā. So ce kālakato hoti, desantaraṃ vā gato, gatadisā na ñāyati, antarāmagge vā jīvitantarāyo hoti, katakammenapi akatakammenapi saṅghamajjhe yathābhūtaṃ viññāpetvā khamāpetvā āpatti desetabbāti vadanti. Dhammikapaṭissavassa asaccāpane pana tesaṃ santikaṃ gantvā ‘‘mayā asamavekkhitvā paṭissavaṃ katvā so na saccāpito, taṃ me khamathā’’tiādinā khamāpane vacanakkamo ñāpetabbo.
三十九、“形具忌避前人不同类”意即因他人戒业而不得为某行为，此即阁下已述之由因止之理。实则因在家人夺取他人财物所致，亦可因形体动作而及以作之。然而论经中云：“信心清净，施舍者，行施者，僧护者，若亏损则会受报”，言此类在家人因亏损而受报者，则行为受禁，但僧园、行者、以及于施舍者等被亏损时并非同理。如有在家人虽受亏损而不予原谅者，乃可讲说犯戒之罚；若彼时间届满或别地他方，或生活顺畅者，不应在僧中妄说犯戒事，而当真切调查，若不真知实因亦应赦免。于不实指责，应谨言不妄语，以证实明示其原谅心法。
§41
41. Pāḷiyaṃ maṅkubhūto nāsakkhi cittaṃ gahapatiṃ khamāpetunti tiṃsayojanamaggaṃ puna gantvāpi mānathaddhatāya yathābhūtaṃ dosaṃ āvikatvā akhamāpanena ‘‘nāhaṃ khamāmī’’ti tena paṭikkhitto maṅkubhūto khamāpetuṃ na sakkhi, so punadeva sāvatthiṃ paccāgantvāpi mānaniggahatthāyeva punapi satthārā pesito purimanayeneva khamāpetuṃ asakkonto punāgacchi. Athassa bhagavā ‘‘asantaṃ bhāvanamiccheyyā’’tiādināva (dha. pa. 73) dhammaṃ desetvā mānanimmathanaṃ katvā anudūtadānaṃ anuññāsīti daṭṭhabbaṃ.
在巴利语中，称为『有缺陷者』的丈夫无法宽恕他人之心。当他再度踏上三十由旬长的道路时，因骄慢执着真如的执念，内心掀起烦恼污痕而无法宽恕，且心中说『我不宽恕』，由此感知本人为有缺陷之人，无法施行宽恕。于是即使他再度回到舍卫城，也因内心执着自尊而无法宽恕他人，乃至使释尊再次遣使以慈悲劝导他，像过往多次一样宽恕他。对此，当时世尊说『不可生起不安定的修习欲』等法，说明了由我慢烦恼驱使的恶行坏法须被制止，后敬知之。
§42
42.‘‘Noce khamati…pe… āpattiṃ desāpetabbo’’ti vuttattā pageva gahaṭṭho khamati ce, dassanūpacāre āpattidesanākiccaṃ natthīti gahetabbaṃ.
谓『若丈夫不宽恕……应当对彼说违戒警告』，有此开示。若该丈夫真不宽恕，由于于供养视事时无犯戒罪，尚不能对其轻率处置，故应谨慎处理。
§46
46. Ukkhepanīyakammesu tīsu ariṭṭhavatthusmiṃ āpattiṃ āropetvāti visuṃ saṅghamajjheva pāpikāya diṭṭhiyā appaṭinissajjanapaccayā dukkaṭaṃ, samanubhāsanapariyosāne pācittiyaṃ vā āpattiṃ āropetvā. Etthāpi kammavācāya ‘‘tathāhaṃ bhagavatā’’tiādi vatthuvasena vuttaṃ. Yena yena pakārena diṭṭhigatikā vohariṃsu, tena tena pakārena yojetvā kammavācā kātabbā. Gahaṇākāraṃ pana vināpi ‘‘suṇātu me, bhante, saṅgho, itthannāmassa bhikkhuno pāpikaṃ diṭṭhigataṃ uppannaṃ, so taṃ diṭṭhiṃ appaṭinissajjati, yadi saṅghassa pattakalla’’nti evaṃ sāmaññatopi kammavācaṃ kātuṃ vaṭṭati.
在三种应当驱除的过失行为中，一旦逮捕于错误见解，则在僧团中易遭染污。若因反覆言说错误见，导致困扰僧团之事，必须告戒悔过或受巴吉帝亚戒制裁。即使如此，也可以合理使用『如来所说』等言辞，支撑论点。各种方式若致邪见滋长，必须结合各种形式的言说，加以恰当言行进行指正与驱除。即便不带肢体动作，也应以庄严恭敬之语言告诉：「听我说，尊敬的僧团，名为此比库生起邪见者，他却不舍弃此邪见，若获出离，必受惩戒。」此类温和而庄重的表达，亦属应当的言语行为。
§65
65.‘‘Yaṃ diṭṭhiṃ nissāya bhaṇḍanādīni karotī’’ti iminā diṭṭhiṃ nissāya uppannāni eva bhaṇḍanādīni idha adhippetāni, na kevalānīti dasseti. Yo pana ‘‘bhaṇḍanādīnaṃ karaṇe doso natthī’’ti diṭṭhiko hutvā bhaṇḍanādiṃ karoti, sāpissa diṭṭhi eva hoti, tassapi appaṭinissagge kammaṃ kātuṃ vaṭṭati.
『依此见解而作坏事等』，谓因所依止的见解而产生的坏行为在此被规定为加重罪责，且非仅此而已。反之，若有人心持错误见却言『作坏事无罪』而行坏事，则其实际所持的即为邪见。即使这样，其因执持此见而行的恶行，亦应被视为不可舍弃的罪业。在此，所言说明了持错误见的行为即使不自觉亦是不可舍弃的过失。
Niyassakammakathādivaṇṇanā niṭṭhitā. · 依止甘马论等的注释完毕。
Kammakkhandhakavaṇṇanānayo niṭṭhito. · 甘马篇集的注释理趣完毕。