7. Saṅghabhedakakkhandhako · 7. 破僧篇集
7. Saṅghabhedakakkhandhako7. 破僧篇集
Chasakyapabbajjākathādivaṇṇanā六释迦子出家故事等之解释
§330
330. Saṅghabhedakakkhandhake pāḷiyaṃ anupiyaṃ nāmāti anupiyā nāma. Heṭṭhā pāsādāti pāsādato heṭṭhā heṭṭhimatalaṃ, ‘‘heṭṭhāpāsāda’’ntipi pāṭho. Abhinetabbanti vapitakhettesu pavesetabbaṃ. Ninnetabbanti tato nīharitabbaṃ. Niddhāpetabbanti sassadūsakatiṇādīni uddharitabbaṃ. Ujuṃ kārāpetabbanti puñjaṃ kārāpetabbaṃ, ayameva vā pāṭho.
330. 在〈破僧篇〉的经文中，『阿努毕亚』者，乃地名也。『楼阁之下』者，即楼阁的下层底层；亦有『楼阁下方』之异文。『应引入』者，谓应驱入已播种的田地之中。『应驱出』者，谓应从彼处赶离。『应除去』者，谓应拔除损害庄稼的杂草等物。『应令堆聚』者，谓应令其堆成一堆；或此即为另一异文之义。
§332
332.Paradattoti parehi dinnapaccayehi pavattamāno. Migabhūtena cetasāti katthaci alaggatāya migassa viya jātena cittena.
第332条。『Paradatto』意为依他人所授给予的条件而发生。『Migabhūtā cetasā』是比喻，表示心如生于他者（如野兽出生于山林），意指此心并非自有，而是缘起、依他而生。
§333
333.Manomayaṃ kāyanti jhānamanena nibbattaṃ brahmakāyaṃ, ‘‘kiṃ nu kho ahaṃ pasādeyyaṃ, yasmiṃ me pasanne bahulābhasakkāro uppajjeyyā’’ti paṭhamaṃ uppannaparivitakkassa mandapariyuṭṭhānatāya devadattassa tasmiṃ khaṇe jhānaparihāni nāhosi, pacchā eva ahosīti daṭṭhabbaṃ. Tenāha ‘‘saha cittuppādā’’tiādi. Dve vā tīṇi vā māgadhakāni gāmakhettānīti ettha magadharaṭṭhe khuddakaṃ gāmakhettaṃ gāvutamattaṃ, majjhimaṃ pana diyaḍḍhagāvutamattaṃ, mahantaṃ anekayojanampi hoti. Tesu majjhimena gāmakhettena dve vā khuddakena tīṇi vā gāmakhettāni, tassa sarīraṃ tigāvutappamāṇo attabhāvoti vuttaṃ hoti.
第333条。以心所造作的身心安静下来，入于禅定后，达至梵身。此时有人疑问：『我应当信赖哪一点？在那里我能获得多种利益并得到尊敬？』当初，天神德达（devadatta）问此事，当时禅定虽有些扰乱，稍后便平息，这会应当注意。此处说『与心的生成一同』等词。此地谈的是摩揭陀国多个村落区域，其中小的只相当于一个村子，大约半个十五村组成的中等村落，而大的则是多重连结的大片村寨。在这些村落的中等范围内，存在两个或三个较小的村落区域，其人口约为三百人单位，据说如此体现了统计人口数量与个体事实。
§334
334.Satthāroti gaṇasatthāro. Nāssassāti na etassa bhaveyya. Tanti satthāraṃ. Tenāti amanāpena. Sammannatīti cīvarādinā amhākaṃ sammānaṃ karoti, parehi vā ayaṃ satthā sammānīyatīti attho.
334. 『导师』者，谓众团之导师也。『于彼无』者，谓于此人将不复有。『彼』者，谓导师也。『因彼』者，谓因其令人不悦之故。『恭敬』者，谓以衣物等对我等表示尊敬，或谓此导师为他人所恭敬，此为其义。
§335
335.Nāsāyapittaṃ bhindeyyunti acchapittaṃ vā macchapittaṃ vā nāsāpuṭe pakkhipeyyuṃ. Assatarīti vaḷavāya kucchismiṃ gadrabhassa jātā. Tassā hi gahitagabbhāya vijāyitumasakkontiyā udaraṃ phāletvā potakaṃ nīharanti. Tenāha ‘‘attavadhāya gabbhaṃ gaṇhātī’’ti.
第335条。若破坏鼻窦便会生鼻炎，或鼻窦发炎为鱼肉状流出。『Assatarīti』为一种鼠类，生于尾巴隆起处。该鼠为怀孕后为保护胎儿而使腹部膨胀，能托载其孕物，表现出腹大肌肉膨胀，这即是在说明『为自我保护而抓紧子宫』的比喻。
§339
339.Potthanikanti churikaṃ, ‘‘khara’’ntipi vuccati.
339. 『小刀』者，即剃刀，亦称『粗器』。
§342
342.Mākuñjara nāgamāsadoti he kuñjara buddhanāgaṃ vadhakacittena mā upagaccha. Dukkhanti dukkhakāraṇattā dukkhaṃ. Itoti ito jātito. Yatoti yasmā, yantassa vā, gacchantassāti attho. Mā ca madoti mado tayā na kātabboti attho.
342.【莫近象王】：「象王」者，乃佛陀大象之喻；「莫近」者，谓莫以杀害之心趋近。「苦」者，因其为苦之因，故称为苦。「从此」者，从此生死轮回而来。「往彼」者，「因为」之义，或「正在前行者」之义。「莫放逸」者，谓汝不应生起放逸之心。
§343
343.Tikabhojananti tīhi bhuñjitabbaṃ bhojanaṃ, tato adhikehi ekato paṭiggahetvā bhuñjituṃ na vaṭṭanakaṃ gaṇabhojanapaṭipakkhaṃ bhojananti attho. Kokālikotiādīni devadattaparisāya gaṇapāmokkhānaṃ nāmāni. Kappanti mahāniraye āyukappaṃ, taṃ antarakappanti keci. Keci pana ‘‘asaṅkhyeyyakappa’’nti.
343.【三人之食】：谓应由三人共食之食物；若超过此数，合众受取而食，则不合规，此乃与众食相违之食，此其义也。「果咖利咖」等，乃迭瓦达德一派中诸众首领之名。「劫」者，指大地狱中之寿命之劫；有人说此为「中间劫」，另有人则说为「无数劫」。
Chasakyapabbajjākathādivaṇṇanā niṭṭhitā. · 六释迦子出家故事等之解释已毕。
Saṅghabhedakakathāvaṇṇanā破僧故事之解释
§345
345. Parassa cittaṃ ñatvā kathanaṃ ādesanāpāṭihāriyaṃ. Kevalaṃ dhammadesanā anusāsanīpāṭihāriyaṃ. Tadubhayampi dhammī kathā nāma. Tāya thero ovadi. Iddhividhaṃ iddhipāṭihāriyaṃ nāma. Tena sahitā anusāsanī eva dhammī kathā. Tāya thero ovadi.
345.了知他人心念而宣说，此为「记心神变」。单纯宣说法义、教诫，此为「教诫神变」。此二者皆名为「法义之谈」，长老以此教诫之。「神变种种」者，即「神通神变」之名；与此相合之教诫，亦即「法义之谈」，长老以此教诫之。
‘‘Thullaccayaṃ desāpehī’’ti idaṃ bhedapurekkhārassa uposathādikaraṇe thullaccayassa uposathakkhandhakādīsu paṭhamameva paññattattā vuttaṃ, itarathā etesaṃ ādikammikattā anāpattiyeva siyā.
「令忏悔土喇吒亚」一语，乃因意图分裂僧团者在伍波萨他等事务中所犯之土喇吒亚，已在伍波萨他篇集等处最先制定，故如此说；否则，因彼等乃初犯者，应属无犯。
§346
346.Sarasīti saro. Mahiṃ vikrubbatoti mahiṃ dantehi vilikhantassa. Idañca hatthīnaṃ sabhāvadassanaṃ. Nadīsūti saresu. Bhisaṃ ghasamānassāti yojanā. Jaggatoti yūthaṃ pālentassa.
346.【湖】者，即池沼。【以牙划地】者，谓以象牙刮划大地，此乃象之本性之展示。「诸河」者，即诸湖沼之中。「食藕者」，此为句义之连结。「护卫象群者」，谓守护象群之首领。
§347
347.Dūteyyaṃgantunti dūtakammaṃ pattuṃ, dūtakammaṃ kātunti attho. Sahitāsahitassāti yuttāyuttassa, yaṃ vattuṃ, kātuñca yuttaṃ, tattha kusalo. Atha vā adhippetānādhippetassa vacanassa kusalo, byañjanamatte na tiṭṭhati, adhippetatthameva ārocetīti attho.
347.【前往充当使者】：谓达到使者之职，即担任使者之事，此其义也。「适宜与不适宜者」：谓对于应说与不应说、应为与不应为之事，皆善巧通达。或另一义：善巧于所意欲与非所意欲之言辞，不停留于文字表面，而是传达所意欲之真实义，此其义也。
§350
350. Gāthāsu jātūti ekaṃsena. Mā udapajjatha mā hotūti attho. Pāpicchānaṃ yathāgatīti pāpicchānaṃ puggalānaṃ yādisī gati abhisamparāyo. Taṃ atthajātaṃ. Imināpi kāraṇena jānāthāti devadattassa ‘‘paṇḍito’’tiādinā upari vakkhamānākāraṃ dasseti.
在偈颂中,「切勿」者,一向之义。「勿堕入、勿成为」,此为其义。「恶欲者之所趣」者,恶欲诸人之所趣、后世。此为所指之义。以此因缘亦应知,以此显示迭瓦达德之「智者」等语于后文将说之方式。
Pamādaṃ anuciṇṇoti pamādaṃ āpanno. Āsīsāyanti avassaṃbhāvīatthasiddhiyaṃ. Sā hi idha āsīsāti adhippetā, na patthanā. Īdise anāgatatthe atītavacanaṃ saddavidū icchanti.
「行放逸」者,陷入放逸。「期望」者,于必然成就之义。此处所指者为期望,非祈愿。于如是未来义中,通晓声明者欲用过去语。
Dubbheti dubbheyya. Visakumbhenāti ekena visapuṇṇakumbhena. Soti so puggalo. Na padūseyya visamissaṃ kātuṃ na sakkotīti attho. Bhayānakoti vipulagambhīrabhāvena bhayānako. Tenāpi dūsetuṃ na sakkuṇeyyataṃ dasseti. Vādenāti dosakathanena. Upahiṃsatīti bādhati.
「难以」者,应为难以。「以毒瓶」者,以一充满毒之瓶。「彼」者,彼人。「不能污染」者,不能使之混毒,此为其义。「可怖」者,以广大深邃之性而可怖。以此亦显示不能污染之性。「以言说」者,以说过失之语。「侵害」者,恼害。
Saṅghabhedakakathāvaṇṇanā niṭṭhitā. · 破僧故事之解释已毕。
Upālipañhākathāvaṇṇanā伍巴离所问故事之解释
§351
351.Na pana ettāvatā saṅgho bhinno hotīti salākaggāhāpanamattena saṅghabhedānibbattito vuttaṃ. Uposathādisaṅghakamme kate eva hi saṅgho bhinno hoti. Tattha ca uposathapavāraṇāsu ñattiniṭṭhānena, sesakammesu apalokanādikammapariyosānena saṅghabhedo samatthoti daṭṭhabbo.
「然而,仅此僧团尚未破裂」者,说仅以取筹之行为,僧团破裂尚未成就。唯有行伍波萨他等僧团甘马时,僧团方破裂。于此,于伍波萨他与自恣中,以单白完成而成,于其余甘马中,以求听甘马等甘马之终结而成僧团破裂,应如是见。
‘‘Abhabbatā na vuttā’’ti idaṃ ‘‘bhikkhave, devadattena paṭhamaṃ ānantariyakammaṃ upacita’’ntiādinā ānantariyattaṃ vadatā bhagavatā tassa abhabbatāsaṅkhātā pārājikatā na paññattā. Etena āpatti viya abhabbatāpi paññattianantarameva hoti, na tato pureti dasseti. Idha pana ādikammikassapi anāpattiyā avuttattā devadattādayopi na muttāti daṭṭhabbaṃ.
「未说不能性」者,此谓世尊以「诸比库,迭瓦达德积集第一无间业」等语说无间性时,未制定彼之不能性所称之巴拉基咖。以此显示,不能性如罪一般,唯于制定之后即有,非于其前。然于此,因初作者之无罪亦未说,故应见迭瓦达德等亦不免。
Tayo satipaṭṭhānātiādīsu tayo eva satipaṭṭhānā, na tato paranti ekassa satipaṭṭhānassa paṭikkhepova idha adhammo, na pana tiṇṇaṃ satipaṭṭhānattavidhānaṃ tassa dhammattā. Evaṃ sesesupi hāpanakoṭṭhāsesu. Vaḍḍhanesu pana cha indriyānīti anindriyassapi ekassa indriyattavidhānameva adhammo. Evaṃ sesesupi. Na kevalañca eteva, ‘‘cattāro khandhā, terasāyatanānī’’tiādinā yattha katthaci viparītato pakāsanaṃ sabbaṃ adhammo. Yāthāvato pakāsanañca sabbaṃ dhammoti daṭṭhabbaṃ. Pakāsananti cettha tathā tathā kāyavacīpayogasamuṭṭhāpikā arūpakkhandhāva adhippetā, evamettha dasakusalakammapathādīsu anavajjaṭṭhena sarūpato dhammesu, akusalakammapathādīsu sāvajjaṭṭhena sarūpato adhammesu ca tadaññesu ca abyākatesu yassa kassaci koṭṭhāsassa bhagavatā paññattakkameneva pakāsanaṃ ‘‘dhammo’’ti ca viparītato pakāsanaṃ ‘‘adhammo’’ti ca dassitanti daṭṭhabbaṃ. Kāmañcettha vinayādayopi yathābhūtato, ayathābhūtato ca pakāsanavasena dhammādhammesu eva pavisanti, vinayādināmena pana visesetvā visuṃ gahitattā tadavasesameva dhammādhammakoṭṭhāse pavisatīti daṭṭhabbaṃ.
于「三念处」等中,唯三念处,非更多,于此一念处之舍弃即为非法,然非三念处性之施设为彼之法性。如是于其余减损部分亦然。然于增加中,「六根」者,非根之一者施设为根性即为非法。如是于其余亦然。非唯此等,「四蕴、十三处」等,于任何处以颠倒方式之显示,一切皆为非法。如实之显示,一切皆为法,应如是见。于此「显示」者,所指者唯由如是如是身语运用所生起之无色诸蕴。如是于此,于十善业道等中,以无过失义如实于诸法中,于不善业道等中,以有过失义如实于诸非法中,及于其余诸无记中,任何部分以世尊所制定之次第而显示者为「法」,以颠倒方式显示者为「非法」,应如是见示。虽于此,律等亦以如实与不如实之显示方式而入于法与非法中,然以律等之名特别分别取故,唯其余者入于法与非法之部分,应如是见。
Imaṃ adhammaṃ dhammoti karissāmātiādi dhammañca adhammañca yāthāvato ñatvāva pāpicchaṃ nissāya viparītato pakāsentasseva saṅghabhedo hoti, na pana tathāsaññāya pakāsentassāti dassanatthaṃ vuttaṃ. Esa nayo ‘‘avinayaṃ vinayoti dīpentī’’tiādīsupi. Tattha niyyānikanti ukkaṭṭhanti attho. ‘‘Tathevā’’ti iminā ‘‘evaṃ amhākaṃ ācariyakula’’ntiādinā vuttamatthaṃ ākaḍḍhati.
「将以此非法为法」等,是为显示:唯有知法与非法如实后,依恶欲而颠倒宣说者,方有僧团破裂,非以如是想而宣说者。此理于「宣说非律为律」等亦同。其中「出离」者,殊胜之义。以「如是」一词,引摄「如是我等老师家族」等所说之义。
Saṃvaro pahānaṃ paṭisaṅkhāti saṃvaravinayo, pahānavinayo, paṭisaṅkhāvinayo ca vutto. Tenāha ‘‘ayaṃ vinayo’’ti. ‘‘Paññattaṃ apaññatta’’nti dukaṃ ‘‘bhāsitaṃ abhāsita’’nti dukena atthato samānameva, tathā duṭṭhulladukaṃ garukadukena. Teneva tesaṃ ‘‘cattāro satipaṭṭhānā…pe… idaṃ apaññattaṃ nāmā’’tiādinā sadisaniddeso kato. Sāvasesāpattinti avasesasīlehi sahitāpattiṃ. Natthi etissaṃ āpannāyaṃ sīlāvasesāti anavasesāpatti.
「防护、断除、省察」者,说防护律、断除律、省察律。故说「此律」。「所制与非所制」二法,与「所说与非所说」二法,义实相同;同样,粗重二法与重二法亦然。故以「四念处……此名非所制」等作相似之解说。「有余罪」者,与余戒俱之罪。「此罪无戒余」者,无余罪。
§354
354. Pāḷiyaṃ samaggānañca anuggahoti yathā samaggānaṃ sāmaggī na bhijjati, evaṃ anuggahaṇaṃ anubalappadānaṃ.
经文中「和合者之随顺」者,如和合者之和合不破,如是随顺,即给予助力。
§355
355.Siyānu khoti sambhaveyya nu kho. Tasmiṃ adhammadiṭṭhīti attano ‘‘adhammaṃ dhammo’’ti etasmiṃ dīpane ayuttadiṭṭhi. Bhede adhammadiṭṭhīti ‘‘adhammaṃ dhammo’’ti dīpetvā anussāvanasalākaggāhāpanādinā attānaṃ muñcitvā catuvaggādikaṃ saṅghaṃ ekasīmāyameva ṭhitato catuvaggādisaṅghato viyojetvā ekakammādinipphādanavasena saṅghabhedakaraṇe adhammadiṭṭhiko hutvāti attho. Vinidhāya diṭṭhinti yā tasmiṃ ‘‘adhammaṃ dhammo’’ti dīpane attano adhammadiṭṭhi uppajjati, taṃ vinidhāya paṭicchādetvā ‘‘dhammo evāya’’nti viparītato pakāsetvāti attho. Evaṃ sabbattha attho veditabbo.
「或有」者,或可有。「于彼非法见」者,于自己「非法为法」此宣说中之不如理见。「于破裂中之非法见」者,宣说「非法为法」后,以告白、取筹等令自己脱离,将住于同一界内之四人等僧团从四人等僧团中分离,以成就单一甘马等方式作僧团破裂时,成为非法见者之义。「隐藏见」者,于彼「非法为法」之宣说中,自己所生之非法见,隐藏之、覆盖之,而颠倒宣说「此唯是法」之义。如是一切处义应知。
Bhede dhammadiṭṭhīti yathāvuttanayena saṅghabhedane doso natthīti laddhiko. Ayaṃ pana ‘‘adhammaṃ dhammo’’ti dīpane adhammadiṭṭhiko hutvāpi taṃ diṭṭhiṃ vinidhāya karaṇena saṅghabhedako atekiccho jāto. Evaṃ bhede vematikoti imassa pana bhede vematikadiṭṭhiyā vinidhānampi atthi. Sesaṃ samameva. Tasmiṃ dhammadiṭṭhibhede adhammadiṭṭhīti ayaṃ pana bhede adhammadiṭṭhiṃ vinidhāya katattā saṅghabhedako atekiccho jāto. Sukkapakkhe pana sabbattha ‘‘adhammaṃ dhammo’’tiādidīpane vā bhede vā dhammadiṭṭhitāya diṭṭhiṃ avinidhāyeva katattā saṅghabhedakopi satekiccho jāto. Tasmā ‘‘adhammaṃ dhammo’’tiādidīpane vā saṅghabhede vā ubhosupi vā adhammadiṭṭhi vā vematiko vā hutvā taṃ diṭṭhiṃ, vimatiñca vinidhāya ‘‘dhammo’’ti pakāsetvā vuttanayena saṅghabhedaṃ karontasseva ānantariyaṃ hotīti veditabbaṃ.
「于破裂中之法见」者,以如所说方式,于僧团破裂中无过失,得此见。然此人于「非法为法」之宣说中虽成非法见者,以隐藏彼见之行为,成为破僧者而无救。如是「于破裂中之疑」者,此人于破裂中亦有疑见之隐藏。余者相同。「于彼法见破裂中之非法见」者,此人以隐藏破裂中之非法见而作故,成为破僧者而无救。然于白品中,一切处于「非法为法」等宣说或破裂中,以法见性而未隐藏见故作,破僧者亦有救。是故应知:于「非法为法」等宣说或僧团破裂或二者中,成为非法见者或疑者,隐藏彼见、彼疑而宣说「是法」,以如所说方式作僧团破裂者,方有无间业。
Upālipañhākathāvaṇṇanā niṭṭhitā. · 伍巴离所问之义注释已毕。
Saṅghabhedakakkhandhakavaṇṇanānayo niṭṭhito. · 僧团破裂篇集之义注释法已毕。