Cūḷasaṅgāmaṃ · 小诤论
Cūḷasaṅgāmaṃ朱腊桑嘎玛
Anuvijjakassa paṭipattivaṇṇanā随觉者的行道之解释
§365
365.Tatrahīti tasmiṃ sannipāte. Attapaccatthikāti lajjipesalassa codakapāpagarahīpuggalassa anatthakāmā verīpuggalā. Sāsanapaccatthikāti attano anācārānuguṇaṃ buddhavacanaṃ pakāsento taṇhāgatikā, diṭṭhigatikā ca. Ajjhogāhetvāti alajjiabhibhavanavasena saṅghamajjhaṃ pavisitvā. So saṅgāmāvacaroti so codako saṅgāmāvacaro nāma. Diṭṭhasutamutampi rājakathādikanti diṭṭhasutavaseneva rājacorādikathaṃ, mutavasenapi annādikathañca akathentenāti yojetabbaṃ. Kappiyākappiyanissitā vātiādīsu rūpārūpapaṭicchedapadena sakalaabhidhammatthapiṭakattaṃ dasseti. Samathācārādīhi paṭisaṃyuttanti sakalasuttantapiṭakattaṃ. Tattha samathācāro nāma samathabhāvanākkamo. Tathā vipassanācāro. Ṭhānanisajjavattādinissitāti saṅghamajjhādīsu garucittīkāraṃ paccupaṭṭhapetvā ṭhānādikkamanissitā ceva cuddasamahāvattādivattanissitā ca, ādi-saddena appicchatādinissitā cāti attho. Pañhe uppanneti kenaci uppanne pañhe pucchite. Idañca upalakkhaṇamattaṃ, yaṃ kiñci upaṭṭhitaṃ dhammaṃ bhāsassūti adhippāyo.
【在此】者,在彼集会中。【自敌】者,对羞耻柔和之举罪者、恶行诃责者,欲其不利之怨敌人。【教敌】者,显示与自己恶行相应之佛语者,随渴爱行者及随见行者。【深入】者,以无耻压倒之方式进入僧团中。【彼战场行者】者,彼举罪者名为战场行者。【所见所闻所思之王事等】者,应连结为:以见闻之方式谈论王贼等事,以思之方式亦谈论饮食等事,由不应说者。【依止净与不净等】诸句中,以色与无色之分别词显示整个阿毗达摩藏与论藏性。【与止行等相应】者,整个经藏性。其中,止行者名为止修习之次第。观行亦然。【依止住坐行等】者,在僧团中等处现起恭敬作意,依止住等之行,依止十四大行等之行,以『等』字,意为亦依止少欲等。【于所生问】者,于任何人所生之问、所问之问。此仅为标示,意趣为:应说任何现起之法。
Kulapadeso nāma khattiyādijātiyampi kāsikarājakulādikulaviseso. Etamevāha ‘‘kulapadeso khattiyakulādivaseneva veditabbo’’ti. Sannipātamaṇḍaleti attano anuvijjamānappakāraṃ saṅghassa ñāpanatthaṃ uṭṭhāya saṅghasannipātamajjhe ito cito ca paresaṃ mukhaṃ olokentena na caritabbaṃ. Yathānisinneneva dhammavinayānuguṇaṃ vinicchayaṃ yathā sabbe suṇanti, tathā vattabbanti attho.
【族指示】者,在刹帝利等生中,亦是迦尸王族等族之差别。即说此为『族指示应以刹帝利族等之方式了知』。【集会圆】者,为令僧团知晓自己所随行之方式而起立,不应在僧团集会中从此至彼观看他人之面。意为:应以所坐之处,依法与律相应之决断,以一切人皆得闻之方式而说。
Pāḷiyaṃ acaṇḍikatenāti akatacaṇḍabhāvena, apharusenāti attho. ‘‘Hitānukampinā’’ti etena mettāpubbabhāgo vutto. ‘‘Kāruṇikena bhavitabba’’nti iminā appanāppattakaruṇā vuttā. ‘‘Hitaparisakkinā’’ti iminā karuṇāpubbabhāgo. Tenāha ‘‘karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo’’ti. Lajjiyāti lajjinī.
【经文中以不暴者】者,以未作暴之状态,意为不粗。【以利益悲愍者】者,以此说慈之近行。【应以悲愍者】者,以此说达安止之悲。【以利益遍求者】者,以此为悲之近行。故说『悲与悲之近行应现起,此为此二词之意趣』。【羞耻者】者,具羞耻者。
Anuyogavattaṃkathāpetvāti ‘‘kālena vakkhāmī’’tiādinā (pari. 362) vuttavattaṃ. Anuyuñjanācārakkameneva anuyuñjanaṃ anuyogavattaṃ nāma, taṃ kathāpetvā teneva kamena anuyuñjāpetvāti attho. Ujumaddavenāti ettha ajjhāharitabbapadaṃ dasseti ‘‘upacaritabbo’’ti. ‘‘Dhammesu ca puggalesu cā’’ti idaṃ ‘‘majjhattena bhavitabba’’nti pakatena sambandhitabbanti āha ‘‘dhammesu ca puggalesu ca…pe… majjhattoti veditabbo’’ti. Yañhi yattha katthaci kattabbaṃ, taṃ tattha atikkamanto majjhatto nāma na hoti, dhammesu ca gāravo kattabbo. Puggalesu pana mettābhāvena pakkhapātagāravo. Tasmā imaṃ vidhiṃ anatikkantova tesu majjhattoti veditabbo.
【令说随问行】者,以『适时我将说』等所说之行。以随问之行之次第而随问,名为随问行,令说彼,以彼次第令随问,此为意。【以正直柔软】者,此处显示应引入之词为『应亲近』。【于法与于人】者,此应与『应以中舍』之本文连结,故说『于法与于人……乃至……应知为中舍』。凡于何处应作何事,超越彼处者名为非中舍。于法应作恭敬。于人则以慈之状态作偏党恭敬。故应知为:不超越此规则而于彼等为中舍。
§366
366.Saṃsandanatthanti āpatti vā anāpatti vāti saṃsaye jāte saṃsanditvā nicchayakaraṇatthaṃ vuttanti adhippāyo. Atthadassanāyāti sādhetabbassa āpattādiupameyyatthassa codakacuditake attano paṭiññāya eva sarūpavibhāvanatthaṃ. Attho jānāpanatthāyāti evaṃ vibhāvito attho codakacuditakasaṅghānaṃ ñāpanatthāya nijjhāpanatthāya, sampaṭicchāpanatthāyāti attho. Puggalassa ṭhapanatthāyāti codakacuditake attano paṭiññāya eva āpattiyaṃ, anāpattiyaṃ vā patiṭṭhāpanatthāya. Sāraṇatthāyāti pamuṭṭhasarāpanatthāya. Savacanīyakaraṇatthāyāti dose sāritepi sampaṭicchitvā paṭikammaṃ akarontassa savacanīyakaraṇatthāya. ‘‘Na te apasādetabbā’’ti idaṃ adhippetatthadassanaṃ. Tattha avisaṃvādakaṭṭhāne ṭhitā eva na apasādetabbā, na itareti daṭṭhabbaṃ.
【为和合义】者,意趣为:当生疑惑为犯或不犯时,为和合后作决断而说。【为见义】者,为以自己之主张如实显示应成立之犯等所喻义于举罪者与被举者。【为令知义】者,如是显示之义,为令举罪者、被举者、僧团知晓,为令了知,为令领受,此为意。【为安立人】者,为以举罪者与被举者自己之主张安立于犯或于不犯。【为忆念】者,为令忘失者忆念。【为作应语】者,即使忆念过失,若领受后不作对治,为作应语。【不应使彼等失信】者,此为显示所意趣之义。其中,应见为:住于不欺诳处者不应使失信,非其余者。
Appaccayaparinibbānatthāyāti āyatiṃ paṭisandhiyā akāraṇabhūtaparinibbānatthāya. Parinibbānañhi nāma khīṇāsavānaṃ sabbapacchimā cuticittakammajarūpasaṅkhātā khandhā, te ca sabbākārato samucchinnānusayatāya punabbhavāya anantarādipaccayā na honti aññehi ca taṇhādipaccayehi virahitattā. Tasmā ‘‘appaccayaparinibbāna’’nti vuccati. Tanti vimuttiñāṇadassanaṃ. Tenevāha ‘‘tasmi’’nti. Vinayamantanāti vinayavinicchayo. Sotāvadhānanti sotassa odahanaṃ, savananti attho. Tenāha ‘‘yaṃ uppajjati ñāṇa’’nti. Yathāvuttāya vinayasaṃvarādikāraṇaparamparāya vimuttiyā eva padhānattā sā puna cittassa vimokkhoti uddhaṭoti āha ‘‘arahattaphalasaṅkhāto vimokkho’’ti. Atha vā yo yaṃ kiñci dhammaṃ anupādiyitvā parinibbānavasena cittassa cittasantatiyā, tappaṭibaddhakammajarūpasantatiyā ca vimokkho vimuccanaṃ apunappavattivasena vigamo, etadatthāya etassa vigamassatthāya evāti evaṃ nigamanavasenapettha attho veditabbo.
【为无缘般涅槃】者,为未来再结生之无因般涅槃。般涅槃者,名为漏尽者之一切最后死心与业生色所摄之诸蕴,彼等以一切行相断随眠性故,对再有不为无间等缘,且以离渴爱等缘故。故说『无缘般涅槃』。【彼】者,解脱智见。故说『于彼』。【律思惟】者,律之决断。【耳倾注】者,耳之置入,意为听闻。故说『所生之智』。以如所说之律律仪等因之次第,解脱为主要故,彼解脱复为心之解脱,故说『名为阿拉汉果之解脱』。或者,不执取任何法,以般涅槃之方式,心之、心相续之、与彼相系之业生色相续之解脱、解脱、以不再生之方式之离去,为此义、为此离去之义,如是以结论之方式,此处之义应如是了知。
§367
367. Anuyogavattagāthāsu kusalena buddhimatāti sammāsambuddhena. Katanti nibbattitaṃ, pakāsitanti attho. Tenevātiādīsu teneva katākatassa ajānaneva pubbāparaṃ ajānanassa, aññassapi bhikkhuno yaṃ katākataṃ hoti, tampi na jānātīti attho. Attano sadisāyāti yathāvuttehi dosehi yuttatāya attanā sadisāya.
【随行偈颂】「善巧而具慧者」，指正自觉者。「所作」，意为已生起、已宣示。「由彼……」等句中，「由彼」指：正因不了知已作与未作，亦即不了知前后次序；对于其他比库所已作与未作之事，亦同样不了知——此为其义。「与自己相似者」，意为：由于具有上述所说诸过失，故与自己相似。
Anuvijjakassa paṭipattivaṇṇanā niṭṭhitā. · 随觉者的行道之解释已毕。