4. Samathakkhandhako · 4. 止诤篇集
4. Samathakkhandhako四、止诤篇集
Sativinayakathādivaṇṇanā忆念调伏等论说的注释
§195
195. Samathakkhandhake khīṇāsavassa vipulasatiṃ nissāya dātabbo vinayo codanādiasāruppānaṃ vinayanupāyo sativinayo.
195. 在【止篇集】中，依止具有广大念力的漏尽者所应给予的调伏——即适用于诤事、举罪等事务的调伏方法——称为忆念调伏。
§196
196.Cittavipariyāsakatoti katacittavipariyāso. Gaggaṃ bhikkhuṃ…pe… codentīti ettha pana ummattakassa idaṃ ummattakaṃ, ajjhāciṇṇaṃ. Tadeva cittavipariyāsena katanti cittavipariyāsakataṃ. Tena ummattakena cittavipariyāsakatena ajjhāciṇṇena anācārena āpannāya āpattiyā gaggaṃ bhikkhuṃ codentīti evamattho daṭṭhabbo. Paṭhamaṃ mūḷho hutvā pacchā amūḷhabhāvaṃ upagatassa dātabbo vinayo amūḷhavinayo.
196. 『心颠倒所作』者，谓已造成心之颠倒。『举罪那位散乱的比库……』等语，此处应如此理解其义：对于心智错乱者而言，此乃心智错乱者的行为，是其惯常所为。正是那同一行为，由于心之颠倒而造作，故称「心颠倒所作」。以那位心智错乱、心颠倒所作者，以其惯常的不如法行为所犯之罪，而举罪那位散乱的比库——应如此理解此义。对于先前心智迷乱、其后已恢复不迷乱状态者，所应给予的调伏，称为不痴调伏。
§202
202. Dhammavādīnaṃ yebhuyyabhāvasampādikā kiriyā yebhuyyasikāti imasmiṃ atthe sa-kārāgamasahito ika-paccayantoyaṃ saddoti dassetuṃ āha ‘‘yassā’’tiādi. Tattha yassā kiriyāyāti gūḷhakavivaṭṭakādinā salākaggāhāpakakiriyāya. Yebhuyyabhāvaṃ nissitasamathakiriyā yebhuyyasikāti evaṃ yebhuyyasikāsaddassa attho gahetabbo. Evañhi ayaṃ adhikaraṇasamatho nāma hoti. Yathāvuttasalākaggāhena hi dhammavādīnaṃ yebhuyyabhāve siddhe pacchā taṃ yebhuyyabhāvaṃ nissāyeva adhikaraṇavūpasamo hoti, na dhammavādīnaṃ bahutarabhāvasādhakakiriyāmattena.
202. 为了表明「多数法语者之多数状态的成就行为」称为「多数决」——此词乃是附加「s」音、以「ika」词缀结尾的词——故说「『其行为』」等语。其中，「其行为」者，谓以隐密投票、公开投票等方式令人取筹的行为。依止多数状态的止诤行为称为「多数决」——应如此理解「多数决」一词之义。如此，此止诤法方得名为「多数决止诤」。盖以如上所述的取筹方式，确立法语者之多数状态后，其后正是依止该多数状态而平息诤事，而非仅凭证明法语者为多数一方的行为本身。
§207
207.‘‘Sesamettha tajjanīyādīsu vuttanayamevā’’ti etena tajjanīyādisattakammāni viya idampi tassapāpiyasikākammaṃ asucibhāvādidosayuttassa, saṅghassa ca vinicchaye atiṭṭhamānassa kattabbaṃ visuṃ ekaṃ niggahakammanti dasseti. Etasmiñhi niggahakamme kate so puggalo ‘‘ahaṃ suddho’’ti attano suddhiyā sādhanatthaṃ saṅghamajjhaṃ otarituṃ, saṅgho cassa vinicchayaṃ dātuṃ na labhati, taṃ kammakaraṇamatteneva ca taṃ adhikaraṇaṃ vūpasantaṃ hoti.
207. 「其余此处如同呵责甘马等所说之方式」——以此表明：此惩彼过甘马，如同呵责甘马等七种甘马一样，是对具有不净等过失、且在僧团裁决中坚持不服者，所应单独施行的一种折伏甘马。盖此折伏甘马一经施行，该人便不得以「我是清净的」为由，为证明自身清净而进入僧团中间，僧团亦不得给予其裁决，仅凭施行该甘马本身，该诤事即告平息。
Kathaṃ panetaṃ kammaṃ paṭippassambhatīti? Keci panettha ‘‘so tathā niggahito niggahitova hoti, osāraṇaṃ na labhati. Teneva pāḷiyaṃ osāraṇā na vuttā’’ti vadanti. Aññe pana ‘‘pāḷiyaṃ na upasampādetabbantiādinā sammāvattanassa vuttattā sammāvattitvā lajjidhamme okkantassa osāraṇā avuttāpi tajjanīyādīsu viya nayato kammavācaṃ yojetvā osāraṇā kātabbā evā’’ti vadanti, idaṃ yuttaṃ. Teneva aṭṭhakathāyaṃ vakkhati ‘‘sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhissati. No ce, tathānāsitakova bhavissatī’’ti (cūḷava. aṭṭha. 238). Tassapāpiyasikākammanti ca aluttasamāsoyeva. Tenāha ‘‘idaṃ hī’’ti ādi.
然而，此甘马如何得以解除？此处有人说：「彼如此被折伏，便永处被折伏之状态，不得恢复。正因如此，律文中未说及恢复之事。」然而另有人说：「律文中以『不应令受达上』等语，已说明正当行持者的情形，故即便未明文说及，对于已正当行持、进入惭愧法者，亦应如同呵责甘马等，依照方式拟定甘马语而施行恢复。」此说为正确。正因如此，注疏中将说：「若彼成为持戒者，圆满行持后将得解除；若不然，则将如同被灭摈者一般。」（《小品》注疏238）。「惩彼过甘马」乃是不省略的复合词。故说「此乃……」等语。
Sativinayakathādivaṇṇanā niṭṭhitā. · 忆念调伏等论说的注释终了。
Adhikaraṇakathāvaṇṇanā诤事论说的注释
§215
215. Virūpato vipariṇāmaṭṭhena cittaṃ dukkhaṃ vipaccatīti āha ‘‘cittadukkhatthaṃ vohāro’’tiādi. Upavadanāti codanā. Tatthevāti anuvadane.
215. 心以变异为苦而成熟，其义为「从不良状态转变」，故说「『心苦』之说法」等语。「呵责」者，谓举罪。「正于彼处」者，谓在随说之中。
Ādito paṭṭhāya ca tassa tassa kammassa viññātattāti vitthārato āgatakammavaggassa ādito paṭṭhāya vaṇṇanāmukhena viññātattā vinicchayo bhavissatīti yojanā.
「从头开始,对各各业的决断」者,应连结为:对于详细到来的业品,从头开始,以解释的方式而被了知,故决断将会存在。
§216
216. Pāḷiyaṃ ajjhattaṃ vāti attani vā attano parisāya vā. Bahiddhā vāti parasmiṃ vā parassa parisāya vā. Anavassavāyāti anuppādāya.
经文中「内或」者,在自己或在自己的众中。「外或」者,在他人或在他人的众中。「不降雨」者,为了不生起。
§220
220.‘‘Vivādādhikaraṇaṃ kusalaṃ akusalaṃ abyākata’’nti idaṃ pucchāvacanaṃ. Vivādādhikaraṇaṃ siyā kusalantiādi visajjanaṃ. Esa nayo sesesupi.
「诤事是善、不善、无记」,此是问句。「诤事可能是善」等,是答句。此法则在其余诸处亦同。
§222
222. Sammutisabhāvāyapi āpattiyā kāraṇūpacārena akusalābyākatabhāvena vuccamāne kusalassāpi āpattikāraṇattā tadupacārena ‘‘āpattādhikaraṇaṃ siyā kusala’’nti vattabbaṃ bhaveyya , tathā avatvā ‘‘natthi āpattādhikaraṇaṃ kusala’’nti evaṃvacanassa kāraṇaṃ dassetuṃ ‘‘ettha sandhāyabhāsitavasena attho veditabbo’’ti vuttaṃ. Ettha cāyamadhippāyo – yadi hi āpatti nāma paramatthadhammasabhāvā bhaveyya, tadā ‘‘āpattādhikaraṇaṃ siyā akusala’’ntiādivacanaṃ yujjeyya. Yasmā duṭṭhadosasikkhāpadaṭṭhakathādīsu dassitadosappasaṅgato paramatthasabhaāvatā na yuttā, ekantasammutisabhāvā eva sā hoti, tasmā ‘‘siyā akusalaṃ siyā abyākata’’ntipi nippariyāyato na vattabbā. Yadi pana akusalaabyākatadhammasamuṭṭhitattameva upādāya pariyāyato ‘‘siyā akusalaṃ siyā abyākata’’nti vuttaṃ. Tadā kusaladhammasamauṭṭhitattampi upādāya pariyāyato ‘‘āpattādhikaraṇaṃ siyā kusala’’ntipi vattabbaṃ bhaveyya. Yato cetaṃ vacanaṃ āpattiyā akusalābyākatūpacārārahattassa kusalūpacārānārahattassa visuṃ kāraṇasabbhāvaṃ sandhāya bhāsitaṃ, tasmā yaṃ taṃ kāraṇavisesaṃ sandhāya idaṃ bhāsitaṃ, tassa vasenevettha attho veditabbo.
即使对于概念性质的犯,以原因的关联而说为不善与无记时,因为善也是犯的原因,故以那个关联,应当说「犯事可能是善」。然而未如此说,而说「没有犯事是善」,为了显示此说法的原因,故说「在此应以所指涉而说的方式来理解义理」。在此,此意趣是:若名为犯的是胜义法性质,则「犯事可能是不善」等说法才合理。因为从破戒过失、学处注释等中所显示的过失关联来看,以胜义性质不合理,她唯独是概念性质,所以从绝对意义上不应说「可能是不善、可能是无记」。但若仅仅依据由不善无记法所等起而以方便说「可能是不善、可能是无记」,则依据由善法所等起,也应以方便说「犯事可能是善」。因为此说法是指涉犯的不善无记关联的适合性与善关联的不适合性这一特殊原因性质而说的,所以凡是指涉那个原因特殊性而说的,应仅以那个方式在此理解义理。
Idāni pana yo aṅgappahonakacittameva sandhāya āpattiyā akusalādibhāvo vutto, nāññaṃ visesakāraṇaṃ sandhāyāti gaṇheyya, tassa gāhe dosaṃ dassento ‘‘yasmiṃ hī’’tiādimāha. Tattha pathavīkhaṇanādiketi pathavīkhaṇanādinimitte paṇṇattivajje. Āpattādhikaraṇe kusalacittaṃ aṅganti paṇṇattiṃ ajānitvā kusalacittena cetiyaṅgaṇādīsu bhūmisodhanādivasena pathavībhūtagāmavikopanādikāle kusalacittaṃ kāraṇaṃ hoti. Tasmiṃ satīti tasmiṃ āpattādhikaraṇe vijjamāne kusalacittasamuṭṭhitattena kusalavohārārahāya āpattiyā vijjamānāyāti adhippāyo. Sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.222) pana ‘‘tasmiṃ satī’’ti imassa ‘‘tasmiṃ kusalacitte āpattibhāvena gahite’’ti attho vutto, taṃ na yujjati ‘‘yasmi’’nti ya-saddena parāmaṭṭhasseva āpattādhikaraṇassa ‘‘tasmi’’nti parāmasitabbato.
现在,若有人认为犯的不善等性质仅指涉作为支分的心而说,不指涉其他特殊原因,为了显示此理解的过失,故说「因为在那个」等。其中「在掘地等」者,在掘地等所缘的施设禁制中。「在犯事中善心是支分」者,不了知施设,以善心在塔院等中以清扫地面等方式掘地时破坏地界生物等时,善心是原因。「在那个存在时」者,意趣是:在那个犯事存在时,因为由善心所等起而适合善的称呼的犯存在时。但在《义灯钞》中,对「在那个存在时」说为「在那个善心中被取为犯性时」之义,那不合理,因为以「在那个」的那字所指涉的正是犯事,应以「在那个」来指涉。
Na sakkā vattunti yadi sammutisabhāvāyapi āpattiyā akusalādisamuṭṭhitattena akusalādivohāro karīyati, tadā kusalavohāropi kattabboti ‘‘natthi āpattādhikaraṇaṃ kusala’’nti na sakkā vattuṃ, aññathā akusalādibhāvopissa paṭikkhipitabboti adhippāyo. Tasmāti yasmā kusalādīnaṃ tiṇṇaṃ samānepi āpattiyā aṅgappahonakatte kusalavohārova āpattiyā paṭikkhitto, na akusalādivohāro, tasmā nayidaṃ aṅgappahonakaṃ cittaṃ sandhāya vuttanti ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti idaṃ āpattiyā samuṭṭhāpakattena aṅgappahonakaṃ kāraṇabhūtaṃ cittamattaṃ sandhāya na vuttaṃ , aññathā ‘‘āpattādhikaraṇaṃ siyā kusala’’ntipi vattabbatoti adhippāyo. Etena āpattiyā akusalādibhāvopi kenaci nimittena pariyāyatova vutto, na paramatthatoti dasseti. Yathāha ‘‘yaṃ kusalacittena āpajjati, taṃ kusalaṃ, itarehi itara’’nti.
「不能说」者,若即使对概念性质的犯,以由不善等所等起而作不善等的称呼,则善的称呼也应当作,故不能说「没有犯事是善」,否则她的不善等性质也应被否定,此是意趣。「因此」者,因为虽然善等三者在作为犯的支分上相等,但犯的善称呼被否定,不善等称呼未被否定,所以此非指涉作为支分的心而说,故「犯事可能是不善、可能是无记,没有犯事是善」,此非仅指涉以等起性作为支分、作为原因的心而说,否则也应说「犯事可能是善」,此是意趣。以此显示犯的不善等性质也是以某种所缘仅以方便而说,非以胜义而说。如说「以善心所犯者,是善;以其余者,是其余」。
Idaṃ panātiādīsu ayaṃ adhippāyo – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata’’nti idañhi yaṃ kiñci kadāci katthaci kāraṇaṃ bhavantaṃ aniyatakāraṇaṃ sandhāya vuttaṃ na hoti. Yaṃ pana sabbasikkhāpadesu āpattiyā kāraṇaṃ bhavitumarahati, idameva kāraṇaṃ sandhāya vuttaṃ. Akusalañhi paṇṇattiṃ ñatvā vītikkamantassa sabbāpattiyā kāraṇaṃ hoti, lokavajjāpattiyā pana paṇṇattiṃ ajānantassapi kāraṇaṃ hoti. Kevalaṃ paṇṇattivajjāpattīsu kusalābyākatacittapavattikkhaṇe eva akusalaṃ na vattati, tadaññattha sayameva pavattati. Abyākataṃ pana kāyavacībhūtaṃ kusalākusalādīnaṃ pavattikkhaṇe nirodhasamāpannassa sahaseyyāpattiyanti sabbāpattiyā aṅgameva hoti channaṃ āpattisamuṭṭhānānaṃ kāyavācaṅgavirahitattābhāvā. Tasmā imesaṃ akusalābyākatānaṃ sabbāpattimūlakattameva sandhāya idaṃ āpattiyā akusalattaṃ, abyākatattañca vuttaṃ. Yattha pana pathavīkhaṇanādīsu kusalampi āpattiyā kāraṇaṃ hoti, tatthāpi āpattiyā tadupacārena kusalattavohāro ayutto sāvajjānavajjānaṃ ekattavohārassa viruddhattā. Yadaggena aññamaññaṃ viruddhā, tadaggena kāraṇakāriyavohāropi nesaṃ ayutto. Tasmā tattha vijjamānampi kusalaṃ abbohārikaṃ, kāyavacīdvārameva āveṇikaṃ kāraṇanti.
在「此则」等句中,此意趣为:「罪事可能是不善,可能是无记」,此句并非指向任何时、任何处、任何原因成为原因的不定原因而说。而是指向在一切学处中能成为罪的原因者,唯依此原因而说。因为知制定而违犯者,不善是一切罪的原因;但对于世间所呵罪,即使不知制定者,也是原因。只是在纯粹制定所呵罪中,在善无记心生起刹那,不善不现起,在其余处则自行现起。而无记则成为身语,在善不善等生起刹那,对入灭尽定者的同宿罪等,成为一切罪的支分,因为六种罪生起中不缺身语支分。因此,依这些不善与无记作为一切罪之根本,说此罪的不善性与无记性。然而在掘地等处,善也是罪的原因,但在那里,以罪的近缘而说善的用语不适当,因为与有过无过的统一用语相违。凡彼此以某端相违者,以该端而说因果用语对它们也不适当。因此,在那里虽存在善,但不可说,唯身语二门是特有的原因。
Tattha ekantato akusalamevāti akusalacittena samuṭṭhahanato kāraṇūpacārato evaṃ vuttaṃ. Tatthāti lokavajje. Vikappo natthīti siyā-saddassa vikappanatthataṃ dasseti. Akusalaṃ hotīti akusalasamuṭṭhitāya kāraṇūpacārena akusalaṃ hoti. Sahaseyyādivasena āpajjanatoabyākataṃ hotīti itthiyādīhi saha piṭṭhipasāraṇavasappavattakāyadvārasaṅkhātarūpābyākatavaseneva āpajjitabbato kāraṇūpacāreneva āpatti abyākataṃ hoti. Tatthāti tasmiṃ paṇṇattivajjāpattādhikaraṇe. Sañciccāsañciccavasenāti paṇṇattiṃ ñatvā, aññatvā ca āpajjanavasena imaṃ vikappabhāvaṃ sandhāya akusalattaabyākatattasaṅkhātaṃ yathāvuttaṃ imaṃ vikappasabhāvaṃ sandhāya idaṃ vacanaṃ vuttaṃ.
在那里「完全唯是不善」者,因由不善心生起,以原因近缘如是说。「在那里」者,在世间所呵中。「无选择」者,显示「可能」一词的选择义。「是不善」者,以不善所生起的原因近缘而为不善。「以同宿等而违犯故是无记」者,因与女人等一起以背部伸展、爬行等现起的身门所摄色无记而应违犯,以原因近缘罪是无记。「在那里」者,在彼制定所呵罪事中。「以故意与非故意」者,依知制定与不知而违犯,依此选择性,依如所说的不善性无记性所摄的此选择自性而说此语。
Yadi evaṃ asañciccāpajjanapakkhe kusalenāpi āpajjanato tampi vikappaṃ sandhāya ‘‘āpattādhikaraṇaṃ siyā kusala’’ntipi kasmā na vuttanti āha ‘‘sace panā’’tiādi. ‘‘Acittakāna’’nti vuttamevatthaṃ samuṭṭhānavasena vibhāvetuṃ ‘‘eḷakalomapadasodhammādisamuṭṭhānānampī’’ti vuttaṃ. Acittakasamuṭṭhānānaṃ ‘‘kusalacittaṃ āpajjeyyā’’ti etena sāvajjabhūtāya āpattiyā kāraṇūpacārenāpi anavajjabhūtakusalavohāro ayuttoti dasseti. ‘‘Na ca tatthā’’tiādinā kusalassa āpattiyā kāraṇattaṃ vijjamānampi tathā voharituṃ ayuttanti paṭikkhipitvā kāyavācāsaṅkhātaṃ abyākatasseva kāraṇattaṃ dasseti. Tattha calitappavattānanti calitānaṃ, pavattānañca. Calito hi kāyo, pavattā vācā. Ettha ca kāyavācānamaññatarameva aṅgaṃ. Tañca…pe… abyākatanti evaṃ abyākatassa āpattikāraṇabhāveneva vuttattā. ‘‘Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata’’nti idaṃ kāraṇūpacārena pariyāyato vuttaṃ, na nippariyāyatoti sijjhati.
若如是,在非故意违犯方面,因也以善而违犯,依彼选择,为何不说「罪事可能是善」?故说「若则」等。「无心的」者,为以生起分别已说之义,说「羊毛足拭等生起的」。对于无心生起的「善心应违犯」,以此显示:以有过的罪之原因近缘,无过的善之用语不适当。以「非在那里」等,拒绝虽存在善作为罪的原因但如是说用不适当后,显示唯身语所摄无记的原因性。在那里「动摇与现起的」者,动摇的与现起的。因为身是动摇的,语是现起的。在此,身语中任一即是支分。「彼……无记」,如是因以无记作为罪因而说。「罪事可能是不善,可能是无记」,此以原因近缘依方便说,非依真实义,故成立。
Yaṃ pana sāratthadīpaniyaṃ (sārattha. ṭī. cūḷava. 3.222) āpattiyā nippariyāyatova akusalādisabhāvataṃ samatthetuṃ bahuṃ papañcitaṃ, taṃ na sārato paccetabbaṃ duṭṭhadosasikkhāpadaṭṭhakathāyameva paṭikkhittattā. Tenevetthāpi ‘‘yaṃ cittaṃ āpattiyā aṅgaṃ hotī’’tiādinā akusalacittassāpi āpattiyā kāraṇattena bhinnatāva dassitā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā dassitamevāti idha na vitthārayimha. Evaṃ vītikkamato yo vītikkamoti ettha akusalacittena ñatvā vītikkamantassa kāyavacīvītikkamasamuṭṭhitā āpattivītikkamoti vutto. Esa nayo abyākatavārepi.
然而在《义理灯钞》中,为证成罪的真实义本身的不善等自性而广作戏论者,不应视为实质,因在《嗔恚学处注疏》中已被拒绝。因此在此也以「凡心是罪的支分」等,显示不善心也以罪的原因而有差别。然而在此应说者,在下文已显示,故此处不广说。如是「从违犯」「谁违犯」,在此,知而以不善心违犯者,由身语违犯所生起的罪违犯被说。此理在无记门中也同。
Adhikaraṇakathāvaṇṇanā niṭṭhitā. · 诤事论说的注释终了。
Adhikaraṇavūpasamanasamathakathādivaṇṇanā平息诤事之止诤等论说的注释
§228
228. Pāḷiyaṃ vivādādhikaraṇaṃ ekaṃ samathaṃ anāgammātiādi pucchā. Siyātiādi vissajjanaṃ. Siyātissa vacanīyanti eteneva vūpasamaṃ siyāti vattabbaṃ bhaveyyāti attho. Sammukhāvinayasminti sammukhāvinayattasminti bhāvappadhāno niddeso daṭṭhabbo. Evaṃ sabbavāresu. ‘‘Kārako ukkoṭetī’’ti idaṃ upalakkhaṇamattaṃ, yassa kassaci ukkoṭentassa pācittiyameva. Ubbāhikāya khīyanake pācittiyaṃ na vuttaṃ tattha chandadānassa natthitāya.
在圣典中「诤事不依一止诤法」等是问。「可能」等是答。「可能应说」者,以此应说「可能寂止」,意为「应有」。「以现前调伏」者,应见以现前调伏性为主的解说。如是在一切门中。「作者挖掘」者,此仅是标示,凡任何挖掘者,唯巴吉帝亚。在以锄头挖掘中未说巴吉帝亚,因在那里不存在给与欲。
§235
235.Vaṇṇāvaṇṇāyo katvāti khuddakamahantehi saññāṇehi yuttāyo katvā. Tenāha ‘‘nimittasaññaṃ āropetvā’’ti.
作有相无相者,作具足小大标识者。因此说「安立相想」。
§242
242.Kiccādhikaraṇaṃ …pe… sammatīti ettha sammukhāvinayena apalokanādikammaṃ sampajjatīti attho daṭṭhabbo.
242.「事诤……乃至……已被认可」——此处应理解为：以现前调伏〔之方式〕，求听甘马等〔诸甘马〕得以成就，此即其义。
Adhikaraṇavūpasamanasamathakathādivaṇṇanā niṭṭhitā. · 止诤事之止灭说示等之解释已毕。
Samathakkhandhakavaṇṇanānayo niṭṭhito. · 止诤篇集之解释方法已毕。