31. Codanādivinicchayakathā · 31. 举罪等抉择论
31. Codanādivinicchayakathā三十一、举罪等决断之论
§230
230. Evaṃ garubhaṇḍavinicchayaṃ kathetvā idāni codanādivinicchayaṃ kathetuṃ ‘‘codanādivinicchayoti ettha panā’’tiādimāha. Tattha codīyate codanā, dosāropananti attho. Ādi-saddena sāraṇādayo saṅgaṇhāti. Vuttañhetaṃ kammakkhandhake (cūḷava. 4, 5) ‘‘codetvā kataṃ hoti, sāretvā kataṃ hoti, āpattiṃ ropetvā kataṃ hotī’’ti. ‘‘Codetuṃ pana ko labhati, ko na labhatī’’ti idaṃ anuddhaṃsanādhippāyaṃ vināpi codanālakkhaṇaṃ dassetuṃ vuttaṃ. Sīlasampannoti idaṃ dussīlassa vacanaṃ appamāṇanti adhippāyena vuttaṃ. Bhikkhunīnaṃ pana bhikkhuṃ codetuṃ anissarattā ‘bhikkhunimevā’ti vuttaṃ. Satipi bhikkhunīnaṃ bhikkhūsu anissarabhāve tāhi katacodanāpi codanārahattā codanāyevāti adhippāyena ‘‘pañcapi sahadhammikā labhantī’’ti vuttaṃ. Bhikkhussa sutvā codetītiādinā codako yesaṃ sutvā codeti, tesampi vacanaṃ pamāṇamevāti sampaṭicchitattā tesaṃ codanāpi ruhatevāti dassetuṃ ‘‘thero suttaṃ nidassesī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.385-386) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.386) pana ‘‘amūlakacodanāpasaṅgena samūlakacodanālakkhaṇādiṃ dassetuṃ ‘codetuṃ pana kolabhati, ko na labhatī’tiādi āraddhaṃ. ‘Bhikkhussa sutvā codetī’tiādisuttaṃ yasmā ye codakassa aññesaṃ vipattiṃ pakāsenti, tepi tasmiṃ khaṇe codakabhāve ṭhatvāva pakāsenti, tesañca vacanaṃ gahetvā itaropi yasmā codetuñca asampaṭicchantaṃ tehi titthiyasāvakapariyosānehi paṭhamacodakehi sampaṭicchāpetuñca labhati, tasmā idha sādhakabhāvena uddhaṭanti veditabba’’nti vuttaṃ.
230. 如是讲说了重物决断之后,现在为了讲说举罪等决断,故说「举罪等决断者,于此」等。其中,『举罪』者,被举罪也,义为归咎过失。以『等』字摄取忆念等。此于甘马篇集中已说:「举罪后作,忆念后作,归咎罪后作。」「然而谁得举罪,谁不得举罪」,此为了显示举罪之相,以不破坏之意趣而说,即使不依举罪。『戒具足』者,此是恶戒者之语不成量之意趣而说。然而比库尼对比库无权力故,说「唯比库尼」。虽然比库尼对比库无权力,然而由她们所作之举罪亦值得举罪故,以举罪之意趣说「五种如法者亦得」。以「比库听闻后举罪」等,为了显示举罪者听闻谁而举罪,彼等之语亦成量,因被接受故,彼等之举罪亦成立,故于《义灯》中说「长老指示经文」。然而于《疑惑消除》中说:「为了显示有根举罪之相等,以无根举罪之过患,故开始『然而谁得举罪,谁不得举罪』等。『比库听闻后举罪』等经文,因为那些向举罪者揭示他人过失者,亦于彼时住于举罪者状态而揭示,并且取彼等之语,其他人亦得使不接受举罪者接受,以彼等外道弟子为终之最初举罪者,故应知此处以成立性而引用。」
Garukānaṃ dvinnanti pārājikasaṅghādisesānaṃ. Avasesānanti thullaccayādīnaṃ pañcannaṃ āpattīnaṃ. Micchādiṭṭhi nāma ‘‘natthi dinna’’ntiādinayappavattā dasavatthukā diṭṭhi. ‘‘Antavā loko anantavā loko’’tiādikā antaṃ gaṇhāpakadiṭṭhi antaggāhikā nāma. Ājīvahetu paññattānaṃ channanti ājīvahetupi āpajjitabbānaṃ uttarimanussadhamme pārājikaṃ, sañcaritte saṅghādiseso, ‘‘yo te vihāre vasati, so arahā’’ti pariyāyena thullaccayaṃ, bhikkhussa paṇītabhojanaviññattiyā pācittiyaṃ, bhikkhuniyā paṇītabhojanaviññattiyā pāṭidesanīyaṃ, sūpodanaviññattiyā dukkaṭanti imesaṃ parivāre (pari. 287) vuttānaṃ channaṃ. Na hetā āpattiyo ājīvahetu eva paññattā sañcarittādīnaṃ aññathāpi āpajjitabbato. Ājīvahetupi etāsaṃ āpajjanaṃ sandhāya evaṃ vuttaṃ, ājīvahetupi paññattānanti attho. Diṭṭhivipattiājīvavipattīhi codentopi tammūlikāya āpattiyā eva codeti.
『二重罪』者,巴拉基咖与桑喀地谢萨。『其余』者,土喇吒亚等五种罪。『邪见』名为「无布施」等方式进行之十事见。「世间有边、世间无边」等执取边之见名为边执见。『因活命而制定之六』者,因活命亦应犯之上人法为巴拉基咖,行淫为桑喀地谢萨,「住汝精舍者是阿拉汉」以迂回方式为土喇吒亚,比库之美食告知为巴吉帝亚,比库尼之美食告知为应悔过,羹饭告知为恶作,此等于《附随》中所说之六种。此等罪非唯因活命而制定,因行淫等亦以其他方式应犯故。就因活命亦犯此等而如是说,义为因活命亦制定。以见颠倒、活命颠倒举罪者,亦唯举罪以彼为根之罪。
‘‘Kasmā maṃ na vandasī’’ti pucchite ‘‘assamaṇosi, asakyaputtiyosī’’ti avandanakāraṇassa vuttattā antimavatthuṃ ajjhāpanno na vanditabboti vadanti. Codetukāmatāya eva avanditvā attanā vattabbassa vuttamatthaṃ ṭhapetvā avandiyabhāve taṃ kāraṇaṃ na hotīti cūḷagaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ. Antimavatthuajjhāpannassa avandiyesu avuttattā tena saddhiṃ sayantassa sahaseyyāpattiyā abhāvato, tassa ca paṭiggahaṇassa ruhanato tadeva yuttataranti viññāyati. Kiñcāpi yāva so bhikkhubhāvaṃ paṭijānāti, tāva vanditabbo, yadā pana ‘‘assamaṇomhī’’ti paṭijānāti, tadā na vanditabboti ayamettha viseso veditabbo. Antimavatthuṃ ajjhāpannassa hi bhikkhubhāvaṃ paṭijānantasseva bhikkhubhāvo, na tato paraṃ. Bhikkhubhāvaṃ appaṭijānanto hi anupasampannapakkhaṃ bhajati. Yasmā āmisaṃ dento attano icchitaṭṭhāneyeva deti, tasmā paṭipāṭiyā nisinnānaṃ yāgubhattādīni dentena ekassa codetukāmatāya adinnepi codanā nāma na hotīti āha ‘‘na tāva tā codanā hotī’’ti.
被问「为何汝不礼敬我」时,答「汝非沙门,汝非释迦子」,因说了不礼敬之理由故,说犯最后事者不应礼敬。唯以欲举罪而不礼敬,除了自己应说之所说义外,于不礼敬时,彼非理由,此于《小结》与《中结》中说。因犯最后事者于不应礼敬者中未说故,与彼共卧无共卧罪故,并且彼之接受成立故,唯彼更合理,应知。虽然只要彼承认比库性,即应礼敬,然而当承认「我非沙门」时,则不应礼敬,此差别于此应知。因为犯最后事者唯承认比库性时有比库性,非从彼之后。不承认比库性者归于未达上方。因为施物者唯于自己所欲之处施,故以次第而坐者施粥、食等时,以欲举罪而不施一人,亦非名为举罪,故说「彼时非彼举罪」。
§231
231. Codetabboti cudito, cudito eva cuditako, aparādhavanto puggalo. Codetīti codako, aparādhapakāsako. Cuditako ca codako ca cuditakacodakā. Ubbāhikāyāti ubbahanti viyojenti etāya alajjīnaṃ tajjaniṃ vā kalahaṃ vāti ubbāhikā, saṅghasammuti, tāya. Vinicchinanaṃ nāma tāya sammatabhikkhūhi vinicchinanameva. Alajjussannāya hi parisāya samathakkhandhake āgatehi dasahaṅgehi samannāgatā dve tayo bhikkhū tattheva vuttāya ñattidutiyakammavācāya sammannitabbā. Vuttañhetaṃ samathakkhandhake (cūḷava. 231-232) –
231. 『应被举罪者』者,被举罪者,被举罪即被举罪者,有过失之人。『举罪』者,举罪者,揭示过失者。被举罪者与举罪者为被举罪者举罪者。『以求听』者,以此驱逐,分离,对无惭者之呵责或诤论为求听,僧团决议,以彼。『决断』名为唯以彼所决议之比库们之决断。因为对无惭升起之众中,以止诤篇集中所来之具十支之二三比库,应以彼处所说之白二甘马语决议。此于止诤篇集中已说:
‘‘Tehi ce, bhikkhave, bhikkhūhi tasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati . Anujānāmi, bhikkhave, evarūpaṃ adhikaraṇaṃ ubbāhikāya vūpasametuṃ. Dasahaṅgehi samannāgato bhikkhu ubbāhikāya sammannitabbo, sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu , bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpassa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, vinaye kho pana cheko hoti asaṃhīro, paṭibalo hoti ubho atthapaccatthike assāsetuṃ saññāpetuṃ nijjhāpetuṃ pekkhetuṃ passituṃ pasādetuṃ, adhikaraṇasamuppādavūpasamakusalo hoti, adhikaraṇaṃ jānāti, adhikaraṇasamudayaṃ jānāti, adhikaraṇanirodhaṃ jānāti, adhikaraṇanirodhagāminipaṭipadaṃ jānāti. Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ bhikkhuṃ ubbāhikāya sammannituṃ.
「诸比库,若彼等比库于彼诤事决断时,无量言语生起,并且不了知任何一人所说之义。诸比库,我允许以求听平息如是诤事。具十支之比库应以求听决议:有戒,以巴帝摩卡律仪防护而住,具足行处与所行,于微细罪中见怖畏,受持学习于学处;多闻,持所闻,积集所闻,凡彼等法初善、中善、后善,有义、有文,宣说完全圆满清净之梵行,如是法多闻、忆持、以语熟练、以意观察、以见善通达;并且彼之两巴帝摩卡详细地善学、善分别、善通晓、善决断,以经与随文;然而于律中有能力、不怯弱,有能力安慰、劝导、教诫、观察、使见、使净信双方原告被告;善巧于诤事生起与平息,知诤事,知诤事集,知诤事灭,知诤事灭道迹。诸比库,我允许决议具此等十支之比库以求听。
‘‘Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
「诸比库,应如是决议。首先应请求比库,请求后,有能力之比库应告知僧团:
‘‘Suṇātu me, bhante, saṅgho, amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmañca itthannāmañca bhikkhuṃ sammanneyya ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, esā ñatti.
「大德,请僧团听我说。我们在判决此诤事时,产生了无数的言说,且无人能理解某一言说的意义。若僧团认为适时,僧团应指派某某名比库与某某名比库,以举罪法平息此诤事。此为单白。」
‘‘Suṇātu me, bhante, saṅgho, amhākaṃ imasmiṃ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati. Saṅgho itthannāmañca itthannāmañca bhikkhuṃ sammannati ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ. Yassāyasmato khamati itthannāmassa ca itthannāmassa ca bhikkhuno sammuti ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「大德,请僧团听我说。我们在判决此诤事时,产生了无数的言说,且无人能理解某一言说的意义。僧团指派某某名比库与某某名比库,以举罪法平息此诤事。若诸具寿认可指派某某名比库与某某名比库,以举罪法平息此诤事,则请默然。若不认可者,请说。」
‘‘Sammato saṅghena itthannāmo ca itthannāmo ca bhikkhu ubbāhikāya imaṃ adhikaraṇaṃ vūpasametuṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
「僧团已指派某某名比库与某某名比库,以举罪法平息此诤事。僧团认可,故默然。我如是持。」
Tehi ca sammatehi visuṃ vā nisīditvā tassā eva vā parisāya ‘‘aññehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ. Tumhākanti cuditakacodake sandhāya vuttaṃ.
彼等被指派者应分开而坐,或在同一众中宣告「其他人不应说任何话」后,判决该诤事。「你们的」者,是针对被举罪者与举罪者而说。
‘‘Kimhīti kismiṃ vatthusmiṃ. Kimhi nampi na jānāsīti kimhi nanti vacanampi na jānāsi. Nāssa anuyogo dātabboti nāssa pucchā paṭipucchā dātabbā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.385-386) vuttaṃ, vimativinodaniyaṃ (vi. vi. ṭī. 1.386) pana – kimhīti kismiṃ vatthusmiṃ, kataravipattiyanti attho. Kimhi naṃ nāmāti idaṃ ‘‘katarāya vipattiyā etaṃ codesī’’ti yāya kāyaci viññāyamānāya bhāsāya vuttepi codakassa vinaye apakataññutāya ‘‘sīlācāradiṭṭhiājīvavipattīsu katarāyāti maṃ pucchatī’’ti viññātuṃ asakkontassa pucchā, na pana ‘‘kimhī’’tiādipadatthamattaṃ ajānantassa. Na hi anuvijjako codakaṃ bālaṃ aparicitabhāsāya ‘‘kimhi na’’nti pucchati. Kimhi nampi na jānāsīti idampi vacanamattaṃ sandhāya vuttaṃ na hoti. ‘‘Kataravipattiyā’’ti vutte ‘‘asukāya vipattiyā’’ti vattumpi ‘‘na jānāsī’’ti vacanassa adhippāyameva sandhāya vuttanti gahetabbaṃ. Teneva vakkhati ‘‘nāssa anuyogo dātabbo’’ti.
「在何」者,在何事上。「在何你甚至不知」者,你甚至不知「在何」这一言说。「不应给予他追问」者,不应给予他询问与反问。此在《义灯钞》中如是说。然而在《疑惑消除钞》中说:「在何」者,在何事上,意为何种过失。「在何你名」者,此是当以任何可理解的语言说「你以何种过失举罪此人」时,举罪者因对律不熟悉,无法理解「你问我在戒、行、见、活命诸过失中的哪一种」,这是他的疑问,而非不知「在何」等词句的意义本身。因为追问者不会以不熟悉的语言向愚痴的举罪者问「在何你名」。「在何你甚至不知」者,此也不是仅针对言说本身而说。应理解为:当说「何种过失」时,即使说「某种过失」,也是针对「你不知」这一言说的意趣而说。因此才说「不应给予他追问」。
‘‘Tassa nayo dātabbo’’ti tassāti bālassa lajjissa. ‘‘Tassa nayo dātabbo’’ti vatvā ca ‘‘kimhi naṃ codesīti sīlavipattiyā’’tiādi adhippāyappakāsanameva nayadānaṃ vuttaṃ, na pana kimhi-naṃ-padānaṃpariyāyamattadassanaṃ. Na hi bālo ‘‘kataravipattiyaṃ naṃ codesī’’ti imassa vacanassa atthe ñātepi vipattippabhedaṃ, attanā codiyamānaṃ vipattisarūpañca jānituṃ sakkoti, tasmā teneva ajānanena alajjī apasādetabbo. Kimhi nanti idampi upalakkhaṇamattaṃ. Aññena vā yena kenaci ākārena aviññutaṃ pakāsetvā vissajjetabbova. ‘‘Dummaṅkūnaṃ puggalānaṃ niggahāyā’’tiādivacanato ‘‘alajjīniggahatthāya…pe… paññatta’’nti vuttaṃ. Ehitīti eti, hi-kāro ettha āgamo daṭṭhabbo, āgamissatīti attho. Diṭṭhasantānenāti diṭṭhaniyāmena. Alajjissa paṭiññāya eva kātabbanti vacanapaṭivacanakkameneva dose āvibhūtepi alajjissa ‘‘asuddho aha’’nti dosasampaṭicchanapaṭiññāya eva āpattiyā kātabbanti attho. Keci pana ‘‘alajjissa etaṃ natthīti suddhapaṭiññāya eva anāpattiyā kātabbanti ayamettha attho saṅgahito’’ti vadanti, taṃ na yuttaṃ anuvijjakasseva niratthakattāpattito, codakeneva alajjipaṭiññāya ṭhātabbato. Dosopagamapaṭiññā eva hi idha paṭiññāti adhippetā, teneva vakkhati ‘‘etampi natthi, etampi natthīti paṭiññaṃ na detī’’tiādi.
「应给予他方法」者,「他」指愚痴的无惭者。说「应给予他方法」后,又说「在何你举罪他,在戒过失」等,这显示意趣的才是给予方法,而非仅仅展示「在何」「你名」等词的同义词。因为愚者即使理解了「你以何种过失举罪他」这一言说的意义,也无法知道过失的分类,以及自己被举罪的过失的性质,因此应以他不知此事来使无惭者羞愧。「在何你名」者,此也仅是举例。或应以任何其他方式显示其不理解后予以遣散。因「为折服无耻之人」等言说,故说「为折服无惭者……而制」。「来」者,来,此处应见「来」字为增音,意为将来。「以见相续」者,以见决定。「应仅以无惭者的承认而作」者,意为即使以言说与反驳的次第显露了过失,也应仅以无惭者「我不清净」这一承认过失的承认而作罪。然而有些人说「此处所摄的意义是:对无惭者,应仅以『此不存在』的清净承认而作无罪」,这不合理,因为追问者会变得无意义,且举罪者应依无惭者的承认而立。因为此处所意指的承认,正是承认过失的承认,因此才说「他不给予『此也不存在,此也不存在』的承认」等。
Tadatthadīpanatthanti alajjissa dose āvibhūtepi tassa dosopagamapaṭiññāya eva kātabbatādīpanatthaṃ. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā. Saññaṃ datvāti tesaṃ kathāpacchedatthaṃ abhimukhakaraṇatthañca saddaṃ katvā. Vinicchinituṃ ananucchavikoti asuddhoti saññāya codakapakkhe paviṭṭhattā anuvijjakabhāvato bahibhūtattā anuvijjituṃ asakkuṇeyyattaṃ sandhāya vuttaṃ. Sandehe eva hi sati anuvijjituṃ sakkā, asuddhaladdhiyā pana sati cuditakena vuttaṃ sabbaṃ asaccatopi paṭibhāti, kathaṃ tattha anuvijjanā siyāti.
「为显示其义」者,为显示即使无惭者之过失已显现,仍应以其承认过失之到来而作之义。「诤事」所摄之义中,敌对者为「义之敌对者」。「给予信号」者,为断彼等之言说故,及为令面向故,而作声音。「不适合审查」者,此依不能审查之义而说,因已以「不净」之想而入于举罪者之一方,因成为应审查者,因已成为外在者故。实唯有疑惑存在时,方能审查;然若得「不净」时,被举罪者所说之一切亦显现为虚妄,如何于彼处能有审查耶?
Tathā nāsitakova bhavissatīti iminā vinicchayampi adatvā saṅghato viyojanaṃ nāma liṅganāsanā viya ayampi eko nāsanappakāroti dasseti. Ekasambhogaparibhogāti idaṃ attano santikā tesaṃ vimocanatthaṃ vuttaṃ, na pana tesaṃ aññamaññasambhoge yojanatthaṃ.
「如是将成为仅被驱摈者」,以此显示:不给予判决而从僧团分离,名为如相驱摈,此亦为驱摈之一种。「一共住共受用」者,此为从自己处解脱彼等而说,非为令彼等相互共住而连结。
Viraddhaṃ hotīti sañcicca āpattiṃ āpanno hoti. Ādito paṭṭhāya alajjī nāma natthīti idaṃ ‘‘pakkhānaṃ anurakkhaṇatthāya paṭiññaṃ na detī’’ti imassa alajjīlakkhaṇasambhavassa karaṇavacanaṃ. Paṭicchāditakālato paṭṭhāya alajjī nāma eva, purimo lajjibhāvo na rakkhatīti attho. Paṭiññaṃ na detīti ‘‘sace mayā katadosaṃ vakkhāmi, mayhaṃ anuvattakā bhijjissantī’’ti paṭiññaṃ na deti. Ṭhāne na tiṭṭhatīti lajjiṭṭhāne na tiṭṭhati, kāyavācāsu vītikkamo hoti evāti adhippāyo. Tenāha ‘‘vinicchayo na dātabbo’’ti, pubbe pakkhikānaṃ paṭiññāya vūpasamitassapi adhikaraṇassa duvūpasantatāya ayampi tathā nāsitakova bhavissatīti adhippāyo.
「违犯」者,故意犯罪。「从最初起即无所谓无惭者」,此为「为护持诸方故不给予承认」此无惭相之可能性之作用语。「从覆藏时起即名为无惭者」,前之惭愧状态不守护之义。「不给予承认」者,不给予「若我说所作之过失,我之随从者将破裂」之承认。「不住于处」者,不住于惭愧之处,身语有违越,如是为意趣。故说「不应给予判决」,即使先前以诸方之承认而止息之诤事,因不止息性故,此亦将成为如是仅被驱摈者,此为意趣。
§232
232.Adinnādānavatthuṃ vinicchinantena pañcavīsati avahārā sādhukaṃ sallakkhetabbāti ettha pañcavīsati avahārā nāma pañca pañcakāni, tattha pañca pañcakāni nāma nānābhaṇḍapañcakaṃ ekabhaṇḍapañcakaṃ sāhatthikapañcakaṃ pubbapayogapañcakaṃ theyyāvahārapañcakanti. Tathā hi vuttaṃ kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. dutiyapārājikavaṇṇanā) ‘‘te pana avahārā pañca pañcakāni samodhānetvā sādhukaṃ sallakkhetabbā’’tiādi. Tattha nānābhaṇḍapañcakaekabhaṇḍapañcakāni padabhājane (pārā. 92) vuttānaṃ ‘‘ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā’’ti imesaṃ padānaṃ vasena labbhanti. Tathā hi vuttaṃ porāṇehi –
「审查不与取事时,应善观察二十五种取法」,此中「二十五种取法」者,名为五个五法。彼处「五个五法」者,名为:杂物五法、单物五法、自手五法、前方便五法、盗取法五法。如是于《疑惑度》中说:「彼等取法,合集为五个五法,应善观察」等。彼处,杂物五法与单物五法,依分别句中所说「应取、应持去、应取走、应移动行相、应从处移动」此等词之方式而得。如是古师说:
‘‘Ādiyanto harantova;
「正取者与正持去者;
Haranto iriyāpathaṃ;
「正持去者移动行相;
Vikopento tathā ṭhānā;
动摇其位置者;
Cāventopi parājiko’’ti.
或使离其处者,亦巴拉基咖。
Tattha nānābhaṇḍapañcakaṃ saviññāṇakaaviññāṇakavasena daṭṭhabbaṃ, itaraṃ saviññāṇakavaseneva. Kathaṃ? Ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa. Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Khandhaṃ oropeti, pārājikaṃ. Avahareyyāti upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, dukkaṭaṃ. Sāmikassa vimatiṃ uppādeti, thullaccayaṃ. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, pārājikaṃ. Iriyāpathaṃ vikopeyyāti ‘‘sahabhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ atikkāmeti, thullaccayaṃ. Dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ. Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Evaṃ tāva nānābhaṇḍapañcakaṃ veditabbaṃ. Sassāmikassa pana dāsassa vā tiracchānagatassa vā yathāvuttena abhiyogādinā nayena ādiyanaharaṇa avaharaṇa iriyāpathavikopana ṭhānācāvanavasena ekabhaṇḍapañcakaṃ veditabbaṃ. Tenāhu porāṇā –
于此,种种物品五法应依有识与无识而见,其余者仅依有识而见。如何?『应取』者,对园林施加努力,犯恶作罪。令所有者生疑,犯土喇吒亚罪。所有者『将非我所有』而放弃责任,犯巴拉基咖罪。『应搬运』者,搬运他人物品时以盗心触及头上之负担,恶作罪。使之摇动,土喇吒亚罪。卸下肩担,巴拉基咖罪。『应拿走』者,对于寄存之物品,被言『给我物品』时说『我不取』,恶作罪。令所有者生疑,土喇吒亚罪。所有者『将非我所有』而放弃责任,巴拉基咖罪。『应动摇威仪』者,『我将连同物品搬运者一起带走』而跨越第一足,土喇吒亚罪。跨越第二足,巴拉基咖罪。『应使离其处』者,以盗心触及陆地上之物品,恶作罪。使之摇动,土喇吒亚罪。使离其处,巴拉基咖罪。如是首先应知种种物品五法。然而对于有主之奴仆或畜生,依如所说之施加努力等方式,依取、搬运、拿走、动摇威仪、使离其处,应知单一物品五法。因此古师说:
‘‘Tattha nānekabhaṇḍānaṃ, pañcakānaṃ vasā pana;
「于此,种种与单一物品,五法之依据;取等五法,说为二种。」
Ādiyanādipañcakā, duvidhāti udīritā’’ti.
『取用等五类，说有两种』。
Katamaṃ sāhatthikapañcakaṃ? Sāhatthiko āṇattiko nissaggiyo atthasādhako dhuranikkhepoti. Tathā hi vuttaṃ –
何为亲手五法?亲手、命令、应舍弃、达成目的、放弃责任。如是所说:
‘‘Sāhatthāṇattiko ceva, nissaggiyotthasādhako;
「自手者、教令者、尼萨耆亚者、利益成办者、卸担者」,此为自手五法。
Dhuranikkhepako cāti, idaṃ sāhatthapañcaka’’nti.
其中,自手者,谓自手搬运他人之物。教令者,谓教令他人「搬运某人之物」。尼萨耆亚者,谓站在税关所设定之界内,向外投掷。利益成办者,谓教令「当你能够时,搬运某人之物」。其中,若他人无障碍而搬运彼物,教令者于教令之刹那即成巴拉基咖。或者,将必须饮用之油、鞋等物投入他人之油瓶中,从手放开之刹那即成巴拉基咖。卸担者,应依寺院作务所寄存之物而了知。即使不给予暂时应给之物,亦是此法。此为自手五法。
Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma suṅkaghātaparikappitokāsānaṃ anto ṭhatvā bahi pātanaṃ. Atthasādhako nāma ‘‘asukassa bhaṇḍaṃ yadā sakkosi, tadā taṃ avaharā’’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpakassa āṇattikkhaṇeyeva pārājikaṃ. Parassa vā pana telakumbhiyā pādagghanakaṃ telaṃ avassaṃ pivanakāni upāhanādīni pakkhipati , hatthato muttamatteyeva pārājikaṃ. Dhuranikkhepo pana ārāmābhiyogaupanikkhittabhaṇḍavasena veditabbo. Tāvakālikabhaṇḍadeyyāni adentassapi eseva nayoti idaṃ sāhatthikapañcakaṃ.
何为前行五法?前行、同时行、约定搬运、约定业、约定相。故说——
Katamaṃ pubbapayogapañcakaṃ? Pubbapayogo sahapayogo saṃvidāvahāro saṅketakammaṃ nimittakammanti. Tena vuttaṃ –
「前行与同时行,以及约定搬运,约定业、约定相,此为自手五法。」
‘‘Pubbasahapayogo ca, saṃvidāharaṇaṃ tathā;
「前行与同时行,以及约定搬运,约定业、约定相,此为自手五法。」
Saṅketakammaṃ nimittaṃ, idaṃ sāhatthapañcaka’’nti.
「前行与同时行,以及约定搬运,约定业、约定相,此为自手五法。」
Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānācāvanavasena, khilādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo. Saṃvidāvahāro nāma ‘‘asukaṃ nāma bhaṇḍaṃ avaharissāmā’’ti saṃvidahitvā sammantayitvā avaharaṇaṃ. Evaṃ saṃvidahitvā gatesu hi ekenapi tasmiṃ bhaṇḍe ṭhānā cāvite sabbesaṃ avahāro hoti. Saṅketakammaṃ nāma sañjānanakammaṃ. Sace hi purebhattādīsu yaṃ kiñci kālaṃ paricchinditvā ‘‘asukasmiṃ kāle itthannāmaṃ bhaṇḍaṃ avaharā’’ti vutto saṅketato apacchā apure taṃ avaharati, saṅketakārakassa saṅketakaraṇakkhaṇeyeva avahāro. Nimittakammaṃ nāma saññuppādanatthaṃ akkhinikhaṇanādinimittakaraṇaṃ . Sace hi evaṃ katanimittato apacchā apure ‘‘yaṃ avaharā’’ti vutto, taṃ avaharati, nimittakārakassa nimittakkhaṇeyeva avahāroti idaṃ pubbapayogapañcakaṃ.
其中,依命令方式应知前行。依从处移动方式,转移荒地等,及依取田地等方式,应知同行。约定搬取者,即约定『我等将搬取某物品』后,共同商议而搬取。如是约定后,诸人前往,即使仅一人将彼物品从处移动,一切人皆成搬取。约定业者,即使知业。若于午前等任何时段作限定后,被告知『于某时搬取某名物品』,若于约定之后或之前搬取彼物,对约定者而言,于约定之刻即成搬取。标记业者,即为生起认知而作眼孔挖掘等标记。若于如是所作标记之后或之前,被告知『汝搬取』而搬取彼物,对标记者而言,于标记之刻即成搬取。此为前行五法。
Katamaṃ theyyāvahārapañcakaṃ? Theyyāvahāro pasayhāvahāro parikappāvahāro paṭicchannāvahāro kusāvahāroti. Tena vuttaṃ –
何为盗搬取五法?盗搬取、强力搬取、预谋搬取、隐蔽搬取、诈取。故说——
‘‘Theyyā pasayhā parikappā, paṭicchannā kusā tathā;
『盗、强力、预谋,隐蔽及诈取;此等五搬取,为盗搬取五法。』
Avahārā ime pañca, theyyāvahārapañcaka’’nti.
『盗、强力、预谋,隐蔽及诈取;此等五搬取,为盗搬取五法。』
Tattha yo sandhicchedādīni katvā adissamāno avaharati, kūṭatulākūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro theyyāvahāroti veditabbo. Yo pana pasayha balakkārena paresaṃ santakaṃ gaṇhāti gāmaghātakādayo viya, attano pattabalito vā vuttanayeneva adhikaṃ gaṇhāti rājabhaṭādayo viya, tassevaṃ gaṇhato avahāro pasayhāvahāroti veditabbo. Parikappetvā gahaṇaṃ pana parikappāvahāro nāma.
其中,凡作穿墙等而不被见而搬取者,或以伪秤、伪量、伪钱等欺诳而取者,彼如是取时之搬取应知为盗搬取。然而,凡以强力、暴力取他人之物者,如村贼等,或依自己所得之力以前述方式取过量者,如王兵等,彼如是取时之搬取应知为强力搬取。预谋而取者,名为预谋搬取。
So bhaṇḍokāsassa vasena duvidho. Tatrāyaṃ bhaṇḍaparikappo – sāṭakatthiko antogabbhaṃ pavisitvā ‘‘sace sāṭako bhavissati, gaṇhissāmi. Sace suttaṃ, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti. Tatra ce sāṭako hoti, uddhāreyeva pārājikaṃ. Suttañce hoti, rakkhati. Bahi nīharitvā muñcitvā ‘‘sutta’’nti ñatvā puna āharitvā ṭhapeti, rakkhatiyeva. ‘‘Sutta’’nti ñatvāpi yaṃ laddhaṃ, taṃ gahetabbanti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. ‘‘Coro coro’’ti anubandho chaḍḍetvā palāyati, rakkhati. Sāmikā disvā gaṇhanti, rakkhatiyeva. Añño ce gaṇhāti, bhaṇḍadeyyaṃ. Sāmikesu nivattantesu sayaṃ disvā paṃsukūlasaññāya ‘‘pagevetaṃ mayā gahitaṃ, mama dāni santaka’’nti gaṇhantassapi bhaṇḍadeyyameva. Tattha yvāyaṃ ‘‘sace sāṭako bhavissati, gaṇhissāmī’’tiādinā nayena pavatto parikappo, ayaṃ bhaṇḍaparikappo nāma. Okāsaparikappo pana evaṃ veditabbo – ekacco pana parapariveṇādīni paviṭṭho kiñci lobhaneyyabhaṇḍaṃ disvā gabbhadvārapamukhaheṭṭhā pāsādadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya dassāmi. No ce passissanti , harissāmī’’ti parikappeti, tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte avahāro hoti. Iti yvāyaṃ vuttanayeneva pavatto parikappo, ayaṃ okāsaparikappo nāma. Evamimesaṃ dvinnaṃ parikappānaṃ vasena parikappetvā gaṇhato avahāro parikappāvahāroti veditabbo.
依物品与场所,此为二种。其中,此为物品预谋——求衣者进入内室,预谋『若有衣,我将取。若有线,我不取』后,于暗中取包裹。其中若有衣,于举起时即巴拉基咖。若有线,则守护。携出外后放开,知『是线』后,再携入放置,仍守护。即使知『是线』,若想『所得之物应取』而去,应令作足迹。放于地上而取,于举起时巴拉基咖。被追『贼!贼!』而弃之逃走,则守护。主人见而取,仍守护。若他人取,应还物品。主人返回时,自己见而以尘堆衣想『此已被我取,今是我之物』而取者,亦应还物品。其中,凡此以『若有衣,我将取』等方式进行之预谋,此名为物品预谋。场所预谋应如是知——某人进入他人住处等,见某可贪物品,依内室门口下方、楼门、仓库、树根等作限定,预谋『若于此中间见我,我将示如以欲见之心持而行。若不见我,我将携走』,彼取彼物,于越过所预谋限定时即成搬取。如是,凡以前述方式进行之预谋,此名为场所预谋。如是依此二预谋,预谋而取者之搬取应知为预谋搬取。
Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu uyyānādīsu paresaṃ omuñcitvā ṭhapitaṃ aṅgulimuddikādiṃ disvā ‘‘pacchā gaṇhissāmī’’ti paṃsunā vā paṇṇena vā paṭicchādeti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana sāmikā vicinantā apassitvā ‘‘sve jānissāmā’’ti sālayāva gatā honti, athassa taṃ uddharato uddhāre avahāro. ‘‘Paṭicchannakāleyeva etaṃ mama santaka’’nti sakasaññāya vā ‘‘gatādāni te, chaḍḍitabhaṇḍaṃ ida’’nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyatatiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Pacchā ñatvā codiyamānassa adadato sāmikānaṃ dhuranikkhepe avahāro hoti. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ. Yo pana tathārūpaṃ bhaṇḍaṃ yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva avahāro.
「覆藏后取」者,名为覆藏取。应如是了知:若比库在园林等处,见他人脱下放置的指环等物,心想『我稍后将取』,便以尘土或树叶覆盖之,至此尚未举离,故尚未成取。然而,当物主寻找而未见,心想『明日再寻』而返回住处时,彼比库举离该物之时,于举离时即成取。若于覆藏时即以『此物现已是我所有』之自己想,或以『彼等已去,此为弃物』之尘堆衣想而取者,则为应舍物。对于第二日、第三日等来寻找而未见,已放弃负担而离去者,所取之物亦为应舍物。其后知晓而被诘问时,若不归还物主,于放弃负担时即成取。为何?因由彼之行为,彼等未能见到。然而,若对如是之物,正置于原处而不覆藏,以盗心用脚踩踏,使之陷入泥中或沙中者,于陷入之时即成取。
Kusaṃ saṅkāmetvā pana avaharaṇaṃ kusāvahāro nāma. Sopi evaṃ veditabbo – yo bhikkhu vilīvamayaṃ vā tālapaṇṇamayaṃ vā katasaññāṇaṃ yaṃ kiñci kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ samagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusaṃ parassa koṭṭhāse pātetukāmatāya uddharati, rakkhati tāva. Parassa koṭṭhāse pātite rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusaṃ uddharati, uddhaṭamatte avahāro. Sace paṭhamataraṃ parassa koṭṭhāsato kusaṃ uddharati, attano koṭṭhāse pātetukāmatāya uddhāre rakkhati, pātanepi rakkhati. Attano koṭṭhāsato pana attano kusaṃ uddharato uddhāreyeva rakkhati, taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte avahāro hoti, ayaṃ kusāvahāro. Ayamettha saṅkhepo, vitthāro pana samantapāsādikato (pārā. aṭṭha. 1.92) gahetabbo.
「移签后取」者,名为签取。亦应如是了知:若比库在分配衣时,以草叶制或棕榈叶制之已作标记的任何签,投下后落于自己份额附近,欲以同等价值或更高价值或相等价值之自己份额,换取他人份额,因欲将落于自己份额之签投至他人份额,而举起时,仍为守护。投至他人份额时,仍守护之。然而,当该签落于彼处后,从他人份额举起他人之签时,于举起之时即成取。若先从他人份额举起签,因欲投至自己份额而于举起时守护,于投下时亦守护。然而,从自己份额举起自己之签时,仅于举起时守护,举起该签而投至他人份额时,于脱手之时即成取,此为签取。此为此处之略说,详说则应从《善见律毗婆沙》中取。
Tulayitvāti upaparikkhitvā.
「衡量后」者,考察后。
Sāmīcīti vattaṃ, āpatti pana natthīti adhippāyo.
「如法」者,合宜也,然无罪,此为意趣。
Mahājanasammaddoti mahājanasaṅkhobho. Bhaṭṭhe janakāyeti apagate janakāye. ‘‘Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti kiṃ kāraṇā evamāha? Cīvarassāmikena dhuranikkhepo kato, tasmā tassa adinnaṃ gahetuṃ na vaṭṭati. Avahārakopi vippaṭisārassa uppannakālato paṭṭhāya cīvarassāmikaṃ pariyesanto vicarati ‘‘dassāmī’’ti, cīvarassāmikena ca ‘‘mameta’’nti vutte etenapi avahārakena ālayo pariccatto, tasmā evamāha. Yadi evaṃ cīvarassāmikoyeva ‘‘attano santakaṃ gaṇhāhī’’ti kasmā na vuttoti? Ubhinnaṃ kukkuccavinodanatthaṃ. Kathaṃ? Avahārakassa ‘‘mayā sahatthena na dinnaṃ, bhaṇḍadeyyameta’’nti kukkuccaṃ uppajjeyya , itarassa ‘‘mayā paṭhamaṃ dhuranikkhepaṃ katvā pacchā adinnaṃ gahita’’nti kukkuccaṃ uppajjeyyāti.
「大众混乱」者,大众骚动。「众人离去」者,人群已离去。「将此袈裟作为自己所有后,施与此比库」,何故如是说?因衣之物主已放弃负担,故彼不应取未给予之物。取者从生起追悔之时起,寻找衣之物主而行『我将归还』,而衣之物主说『此是我物』时,此取者亦已舍弃执着,故如是说。若如是,何故不由衣之物主自己说『取汝自己所有』?为断除二者之疑虑。如何?取者可能生起疑虑『我未亲手给予,此为应舍物』,另一人可能生起疑虑『我先放弃负担,后取未给予之物』。
Samagghanti appagghaṃ.
「同价」者,低价。
Dāruatthaṃ pharatīti dārūhi kattabbakiccaṃ sādheti. Mayi santetiādi sabbaṃ raññā pasādena vuttaṃ, therena pana ‘‘ananucchavikaṃ kata’’nti na maññitabbaṃ.
「为薪而砍伐」者,成就以薪木应作之事。「在我存在时」等一切,皆是王以净信心所说,然而不应认为长老「作了不适当之事」。
Ekadivasaṃ dantakaṭṭhacchedanādinā yā ayaṃ agghahāni vuttā, sā bhaṇḍassāminā kiṇitvā gahitameva sandhāya vuttā. Sabbaṃ panetaṃ aṭṭhakathācariyappamāṇena gahetabbaṃ. Pāsāṇañca sakkharañca pāsāṇasakkharaṃ.
「一日因齿木截取等所说之此价值损失」,是就商主买取而持有者而说。然而此一切应以注疏师之量而取。石与砾,即石砾。
‘‘Dhāreyya atthaṃ vicakkhaṇo’’ti imasseva vivaraṇaṃ ‘‘āpattiṃ vā anāpattiṃ vā’’tiādi. ‘‘Sikkhāpadaṃ samaṃ tenā’’ti ito pubbe ekā gāthā –
「智者应持义」者,此之阐明即「犯或不犯」等。「学处与彼相等」者,在此之前有一偈——
‘‘Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;
「以无第二者,由胜者所显示之第二;
Parājitakilesena, pārājikapadaṃ idhā’’ti.
以已败烦恼者,在此之巴拉基咖条」。
Tāya saddhiṃ ghaṭetvā adutiyena parājitakilesena jinena dutiyaṃ yaṃ idaṃ pārājikapadaṃ pakāsitaṃ, idha tena samaṃ anekanayavokiṇṇaṃ gambhīratthavinicchayaṃ aññaṃ kiñci sikkhāpadaṃ na vijjatīti yojanā. Tattha parājitakilesenāti santāne puna anuppattidhammatāpādane catūhi maggañāṇehi saha vāsanāya samucchinnasabbakilesena. Vimativinodaniyaṃ (vi. vi. ṭī. 1.159) pana ‘‘parājitakilesenāti vijitakilesena, nikilesenāti attho’’ti vuttaṃ. Idhāti imasmiṃ sāsane.
与彼偈结合,以无第二之已败烦恼者之胜者所显示之第二,即此巴拉基咖条,在此与彼相等、充满多种方法、深义决择之其他任何学处不存在,此为连结。其中「以已败烦恼者」者,以于相续中再不生起法性之成就,与四道智俱,连根拔除一切烦恼。然而在《疑惑消除》中说:「『以已败烦恼者』者,以已胜烦恼者,无烦恼者之义」。「在此」者,在此教法中。
Tenāti tena dutiyapārājikasikkhāpadena. Attho nāma pāḷiattho. Vinicchayo nāma pāḷimuttavinicchayo. Attho ca vinicchayo ca atthavinicchayā, te gambhīrā yasminti gambhīratthavinicchayaṃ. Vatthumhi otiṇṇeti codanāvasena vā attanāva attano vītikkamārocanavasena vā saṅghamajjhe adinnādānavatthusmiṃ otiṇṇe. Etthāti otiṇṇe vatthusmiṃ. Vinicchayoti āpattānāpattiniyamanaṃ. Avatvāvāti ‘‘tvaṃ pārājikaṃ āpanno’’ti avatvāva. Kappiyepi ca vatthusminti attanā gahetuṃ kappiye mātupituādisantakepi vatthusmiṃ. Lahuvattinoti theyyacittuppādena lahuparivattino. Āsīvisanti sīghameva sakalasarīre pharaṇasamatthavisaṃ.
「以彼」者,以彼第二巴拉基咖学处。义者,谓经文义。抉择者,谓经文外之抉择。义与抉择为义抉择,彼等甚深故为甚深义抉择。「陷于事中」者,或以举罪之方式,或以自己向自己告白违犯之方式,于僧团中陷于不与取事中。「于此」者,于所陷之事中。「抉择」者,决定有罪无罪。「不说」者,不说『汝犯巴拉基咖』。「即使在允许之事中」者,即使在自己可取之允许的父母等亲属所有之事中。「轻转者」者,因盗心生起而轻易转变者。「毒蛇」者,能迅速遍及全身之毒。
§233
233. Pakatimanussehi uttaritarānaṃ buddhādiuttamapurisānaṃ adhigamadhammoti uttarimanussadhammo, tassa paresaṃ ārocanaṃ uttarimanussadhammārocanaṃ. Taṃ vinicchinantena cha ṭhānāni sodhetabbānīti yojanā. Tattha kiṃ te adhigatanti adhigamapucchā. Kinti te adhigatanti upāyapucchā. Kadā te adhigatanti kālapucchā. Kattha te adhigatanti okāsapucchā. Katame te kilesā pahīnāti pahīnakilesapucchā. Katamesaṃ tvaṃ dhammānaṃ lābhīti paṭiladdhadhammapucchā. Idāni tameva chaṭṭhānavisodhanaṃ vitthāretumāha ‘‘sace hī’’tiādi. Tattha ettāvatāti ettakena byākaraṇavacanamattena na sakkāro kātabbo. Byākaraṇañhi ekassa ayāthāvatopi hotīti. Imesu chasu ṭhānesu sodhanatthaṃ evaṃ vattabboti yathā nāma jātarūpapatirūpakampi jātarūpaṃ viya khāyatīti jātarūpaṃ nighaṃsanatāpanachedanehi sodhetabbaṃ, evameva idāneva vuttesu chasu ṭhānesu pakkhipitvā sodhanatthaṃ vattabbo. Vimokkhādīsūti ādi-saddena samāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiṃ saṅgaṇhāti. Pākaṭo hoti adhigatavisesassa satisammosābhāvato. Sesapucchāsupi ‘‘pākaṭo hotī’’ti pade eseva nayo.
二三三、「超越常人」者,超越常人之佛等最上人之证得法为上人法,向他人告知彼为上人法告知。抉择彼者应审察六处,此为连结。其中『汝证得何』为证得之问。『汝如何证得』为方便之问。『汝何时证得』为时间之问。『汝于何处证得』为场所之问。『汝何烦恼已断』为已断烦恼之问。『汝得何法』为所得法之问。今为详说彼六处审察而说『若实』等。其中「仅此」者,仅以此许回答之言不应恭敬。因回答即使对一人亦有不如实者。「于此六处为审察应如是说」者,譬如似金亦如金显现,故真金应以摩擦、加热、切割而审察,如是亦应置于今所说六处中为审察而说。「于解脱等」者,以『等』字摄取等至、智见、道修习、果作证等。「明显」者,因证得殊胜之念无忘失故明显。于其余诸问中亦于『明显』一词此即方法。
Sabbesañhiattanā adhigatamaggena pahīnā kilesā pākaṭā hontīti idaṃ yebhuyyavasena vuttaṃ. Kassaci hi attanā adhigatamaggavajjhakilesesu sandeho uppajjatiyeva mahānāmassa sakkassa viya. So hi sakadāgāmī samānopi ‘‘tassa mayhaṃ, bhante, evaṃ hoti – ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’ti (ma. ni. 1.175) bhagavantaṃ pucchi. Ayaṃ kira rājā sakadāgāmimaggena lobhadosamohā niravasesā pahīyantīti saññī ahosīti.
「一切以自己所证得之道所断烦恼皆明显」者,此依多数而说。因对某人于自己所证得道所应断烦恼中确实生起疑惑,如大名萨咖。彼虽为一来者,却问世尊『尊师,我如是想——何法于我内未断,以致有时贪法占据我心而住,嗔法占据我心而住,痴法占据我心而住』。此王想『以一来道贪嗔痴无余断』。
Yāya paṭipadāya yassa ariyamaggo āgacchati, sā pubbabhāgapaṭipatti āgamanapaṭipadā. Sodhetabbāti suddhā, udāhu na suddhāti vicāraṇavasena sodhetabbā. ‘‘Na sujjhatīti tattha tattha pamādapaṭipattisambhavato. Apanetabboti attano paṭiññāya apanetabbo’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.197-198). Vimativinodaniyaṃ (vi. vi. ṭī. 1.197) pana ‘‘na sujjhatīti pucchiyamāno paṭipattikkamaṃ ullaṅghitvā kathesi. Apanetabboti tayā vuttakkamenāyaṃ dhammo na sakkā adhigantunti adhigatamānato apanetabbo’’ti vuttaṃ. ‘‘Sujjhatī’’ti vatvā sujjhanākāraṃ dassetuṃ ‘‘dīgharatta’’ntiādi vuttaṃ. Paññāyatīti etthāpi ‘‘yadī’’ti padaṃ ānetvā yadi so bhikkhu tāya paṭipadāya paññāyatīti sambandho. Catūsu paccayesu alaggattā ‘‘ākāse pāṇisamena cetasā’’ti vuttaṃ. Vuttasadisaṃ byākaraṇaṃ hotīti yojanā. Tattha vuttasadisanti tassa bhikkhuno byākaraṇaṃ imasmiṃ sutte vuttena sadisaṃ, samanti attho. Khīṇāsavassa paṭipattisadisā paṭipatti hotīti dīgharattaṃ suvikkhambhitakilesattā, idañca arahattaṃ paṭijānantassa vasena vuttaṃ. Tenāha ‘‘khīṇāsavassa nāmā’’tiādi. Khīṇāsavassa nāma…pe… na hotīti pahīnavipallāsattā, jīvitanikantiyā ca abhāvato na hoti, puthujjanassa pana appahīnavipallāsattā jīvitanikantisabbhāvato ca appamattakenapi hoti, evaṃ suvikkhambhitakilesassa vattanasekkhadhammapaṭijānanaṃ iminā bhayuppādanena, ambilādidassane kheḷuppādādinā ca na sakkā vīmaṃsituṃ, tasmā tassa vacaneneva taṃ saddhātabbaṃ.
「以何行道来彼圣道,彼为前分行道、来道」。「应审察」者,应以『清净或不清净』之考察方式审察。「不清净」者,因于彼彼处有放逸行道之可能。「应除去」者,应从自己之宣称除去,《义明灯》如是说。然《疑惑消除》说『不清净者,被问时越过行道次第而说。应除去者,以汝所说之次第此法不可能证得,故应从证得慢除去』。说『清净』后为示清净之相而说『长夜』等。「了知」者,于此亦取『若』字,若彼比库以彼行道了知,此为连结。因不执着四资具故说『以心如虚空中手掌』。有如所说之回答,此为连结。其中「如所说」者,彼比库之回答与此经所说相似,相同之义。「有如漏尽者之行道」者,因长夜善镇伏烦恼故有如漏尽者之行道,此依宣称阿拉汉果者而说。故说『漏尽者名』等。「漏尽者名……不有」者,因已断颠倒故,因无生命爱乐故不有,然凡夫因未断颠倒故,因有生命爱乐故即使以少许亦有,如是善镇伏烦恼之有学法宣称者,以此恐怖生起,及以见酸等时唾液生起等不可能审察,故应仅以彼之言而信彼。
Ayaṃ bhikkhu sampannaveyyākaraṇoti idaṃ na kevalaṃ abhāyanakameva sandhāya vuttaṃ ekaccassa sūrajātikassa puthujjanassapi abhāyanato, rajjanīyārammaṇānaṃ badarasāḷavādiaabalamaddanādīnaṃ upayojanepi kheḷuppādāditaṇhuppattirahitaṃ sabbathā suvisodhitameva sandhāya vuttanti veditabbaṃ.
「此比库具足回答」者,此非仅依无畏而说,因某些勇猛种性之凡夫亦无畏故,即使于可染所缘之枣树、沙罗树等弱女等之运用时亦无唾液生起等渴爱生起,应知依一切善审察而说。
§234
234.‘‘Nīharitvāti sāsanato nīharitvā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45) vuttaṃ, vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘nīharitvāti pāḷito uddharitvā’’ti. Tathā hi ‘‘pañcahupāli, aṅgehi samannāgatena bhikkhunā nānuyuñjitabbaṃ. Katamehi pañcahi? Suttaṃ na jānāti, suttānulomaṃ na jānātī’’tiādipāḷito (pari. 442) suttaṃ suttānulomañca nīhariṃsu, ‘‘anāpatti evaṃ amhākaṃ ācariyānaṃ uggaho paripucchāti bhaṇatī’’ti evamādito ācariyavādaṃ, ‘‘āyasmā upāli evamāha ‘anāpatti āvuso supinantenā’’ti (pārā. 78) evamādito attanomatiṃ nīhariṃsu. Sā ca therassa attanomati suttena saṅgahitattā suttaṃ jātaṃ, evamaññāpi suttādīhi saṅgahitāva gahetabbā, netarāti veditabbaṃ. Atha vā nīharitvāti vibhajitvā, sāṭṭhakathaṃ sakalaṃ vinayapiṭakaṃ suttādīsu catūsu padesesu pakkhipitvā catudhā vibhajitvā vinayaṃ pakāsesuṃ tabbinimuttassa abhāvāti adhippāyo. Vajirabuddhiṭīkāyampi (vajira. ṭī. pārājika 45) ‘‘nīharitvāti ettha sāsanato nīharitvāti attho…pe… tāya hi attanomatiyā thero etadaggaṭṭhapanaṃ labhati. Apica vuttañhetaṃ bhagavatā ‘anupasampannena paññattena vā apaññattena vā vuccamāno…pe… anādariyaṃ karoti, āpatti dukkaṭassā’ti. Tattha hi paññattaṃ nāma suttaṃ, sesattayaṃ apaññattaṃ nāma. Tenāyaṃ ‘catubbidhañhi vinayaṃ, mahātherā’ti gāthā suvuttā’’ti vuttaṃ.
二三四、「取出」者,《义明灯》说『从教法取出』,然《疑惑消除》说『取出者,从经文提出』。如是从『伍巴离,具足五支之比库不应诘问。何者为五?不知经,不知顺经』等经文取出经与顺经,从『无罪,如是我等老师之受持与遍问』等如是说而取出老师之说,从『具寿伍巴离如是说「诸友,梦中无罪」』等如是取出自己之见。而彼长老之自己见因摄于经故成为经,如是其余亦应取为摄于经等,非其他,应如是知。或者「取出」者,分别,将有义疏之全律藏置于经等四处而四分分别,显示律,无彼外之义。于《金刚智疏》亦说『取出者,于此从教法取出之义……以彼自己见长老得此第一之安立。又世尊说此「未达上者以所制或未制而说……作不恭敬,有恶作罪」。其中所制名为经,其余三为未制名。故此「大长老们四分律」之偈善说』。
Vuttanti milindapañhe nāgasenattherena vuttaṃ. Pajjate anena atthoti padaṃ, bhagavatā kaṇṭhādivaṇṇuppattiṭṭhānaṃ āhacca visesetvā bhāsitaṃ padaṃ āhaccapadaṃ, bhagavatoyeva vacanaṃ. Tenāha ‘‘āhaccapadanti suttaṃ adhippeta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘kaṇṭhādivaṇṇuppattiṭṭhānakaraṇādīhi nīharitvā attano vacīviññattiyāva bhāsitaṃ vacanaṃ āhaccapada’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 45) pana ‘‘aṭṭha vaṇṇaṭṭhānāni āhacca vuttena padanikāyenāti attho, udāhaṭena kaṇṭhokkantena padasamūhenāti adhippāyo’’ti vuttaṃ. ‘‘Idaṃ kappati, idaṃ na kappatī’’ti evaṃ avisesetvā ‘‘yaṃ bhikkhave mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ , tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappatī’’tiādinā (mahāva. 305) vuttasāmaññalakkhaṇaṃ idha rasoti adhippetanti āha ‘‘rasoti suttānuloma’’nti. Rasoti sāro ‘‘pattaraso’’tiādīsu (dha. sa. 628-630) viya, paṭikkhittānuññātasuttasāroti attho. Rasoti vā lakkhaṇaṃ paṭivatthukaṃ anuddharitvā lakkhaṇānulomena vuttattā. Rasenāti tassa āhaccabhāsitassa rasena, tato uddhaṭena vinicchayenāti attho. Suttachāyā viya hi suttānulomanti. Dhammasaṅgāhakapabhutiācariyaparamparato ānītā aṭṭhakathātanti idha ‘‘ācariyavaṃso’’ti adhippetāti āha ‘‘ācariyavaṃsoti ācariyavādo’’ti, ācariyavādo ‘‘ācariyavaṃso’’ti vutto pāḷiyaṃ vuttānaṃ ācariyānaṃ paramparāya ābhatova pamāṇanti dassanatthaṃ. Adhippāyoti kāraṇopapattisiddho uhāpohanayapavatto paccakkhādipamāṇapatirūpako. Adhippāyoti ettha ‘‘attanomatī’’ti keci atthaṃ vadanti.
『所说』者，乃龙军长老于《弥兰陀问经》中所说。『以此而得以行进，故称之为句』——世尊触及喉等发音处，加以区别而宣说之句，称为『触说之句』，乃世尊之语。故《萨拉他迪帕尼》（第2.45节）云：『所谓触说之句，意指经文』。然《维玛帝维诺达尼》（第1.46节）则云：『由喉等发音处的接触、发音之作用等，引发出自身语表，所宣说之语，称为触说之句』。《瓦基拉菩提疏》（巴拉基咖第45节）则云：『意谓以触及八种发音处而宣说的句子之集合，其旨趣在于：以所举示、由喉发出之句子群』。『此可，此不可』——如此不加区别，而以『诸比库，凡我未曾制止而言「此不可」者，若与不可相顺应，与可相违背，则于汝等为不可』等（《大篇》第305节）所说之共通特相，在此即所谓义味。故云『义味者，依经之顺应』。义味即精髓，如『叶之味』等（《法集论》第628-630节）中之用法，意谓已遮止与已开许之经典精髓。或者，义味即特相，由于未逐一摘取对应各事之特相，而是依顺特相之方式宣说。『以其义味』者，以彼触说所宣说之义味，意即从中摘取出之判定。盖如经之影像，故云『依顺经文』。注疏乃由法结集者等诸师承相传而来——在此，『师之传承』意即『师之说法』，故云『所谓师之传承，即师之说法』；称师之说法为『师之传承』，乃为显示：由经中所说诸师之传承而来，方为量。『意趣』者，乃由因由之成立而推展，依照推理与驳难之方式进行，类似现量等诸量。于此，『意趣』一词，有人解释为『自己的见解』。
Vinayapiṭake pāḷīti idha adhikāravasena vuttaṃ, sesapiṭakesupi suttādicatunayā yathānurūpaṃ labbhanteva.
『律藏之巴利』——此处乃依所论之事项而说，于其余藏中，以经等四种方式，亦各得成立。
‘‘Mahāpadesāti mahāokāsā. Mahantāni vinayassa patiṭṭhāpanaṭṭhānāni, yesu patiṭṭhāpito vinayo vinicchinīyati asandehato, mahantāni vā kāraṇāni mahāpadesā, mahantāni vinayavinicchayakāraṇānīti vuttaṃ hoti. Atthato pana ‘yaṃ bhikkhave’tiādinā vuttāsādhippāyā pāḷiyeva mahāpadesāti vadanti. Tenevāha ‘ye bhagavatā evaṃ vuttā’tiādi. Ime ca mahāpadesā khandhake āgatā, tasmā tesaṃ vinicchayakathā tattheva āvi bhavissatīti idha na vuccatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘mahāpadesāti mahāokāsā mahāvisayā, te atthato ‘yaṃ bhikkhavetiādipāḷivasena akappiyānulomato kappiyānulomato ca puggalehi nayato tathā tathā gayhamānā atthanayā eva. Te hi bhagavatā sarūpato avuttesupi paṭikkhittānulomesu anuññātānulomesu ca sesesu kiccesu nivattipavattihetutāya mahāgocarāti ‘mahāpadesā’ti vuttā, na pana ‘yaṃ bhikkhave mayā idaṃ na kappatī’tiādinā vuttā sādhippāyā pāḷiyeva tassā sutte paviṭṭhattā. ‘Suttānulomampi sutte otāretabbaṃ…pe… suttameva balavatara’nti (pārā. aṭṭha. 1.45) hi vuttaṃ. Na hesā sādhippāyā pāḷi sutte otāretabbā, na gahetabbā vā hoti. Yenāyaṃ suttānulomaṃ siyā, tasmā imaṃ pāḷiadhippāyaṃ nissāya puggalehi gahitā yathāvuttaatthāva suttānulomaṃ, taṃpakāsakattā pana ayaṃ pāḷipi suttānulomanti gahetabbaṃ. Tenāha ‘ye bhagavatā evaṃ vuttā’tiādi. ‘Yaṃ bhikkhave’tiādipāḷinayena hi puggalehi gahitabbā ye akappiyānulomādayo atthā vuttā, te mahāpadesāti attho’’ti vuttaṃ.
《萨拉他迪帕尼》（第2.45节）云：『所谓「大依据」，即大场合、大范围。律之建立处——依此所建立之律得以无疑地判定——之伟大处所；或伟大之理由，即为大依据，意谓律判定之伟大理由。然就义而言，以「诸比库」等所说之具有意趣的巴利文本身，即为大依据，故有此说。正因如此，才说「世尊如此所说」等。此诸大依据见于篇集中，故其判定之说明将于彼处方明，此处故不说』。然《维玛帝维诺达尼》（第1.45节）则云：『所谓「大依据」，即大场合、大领域。就义而言，以「诸比库」等巴利文为准，依顺不可之方式与依顺可之方式，由诸人依理如此这般地摄取，即为义理之方式。此等大依据，即使世尊未就其具体形式宣说，然于其余遮止之相顺、开许之相顺等事中，以成为止息与生起之因由故，大领域故，称为「大依据」——而非以「诸比库，凡我……不可」等所说之具有意趣的巴利文本身，因其已纳入经中。《注疏》（巴拉基咖注疏第1.45节）所云「依顺经文者，亦当纳入经中……乃至……经本身更具力量」。彼具意趣之巴利文，既不应纳入经中，亦不应摄取。由此当依顺经文；故依此巴利文意趣，由诸人所摄取之如前所说之义，即为依顺经文；然以此巴利文能阐明彼义，故此巴利文亦应视为依顺经文。因此才说「世尊如此所说」等。盖以「诸比库」等巴利文之方式，由诸人应当摄取之顺应不可等义，即所说之大依据，此为其义』。
Vajirabuddhiṭīkāyampi (vajira. ṭī. pārājika 45) ‘‘parivāraṭṭhakathāyaṃ idha ca kiñcāpi ‘suttānulomaṃ nāma cattāro mahāpadesā’ti vuttaṃ, atha kho mahāpadesanayasiddhaṃ paṭikkhittāpaṭikkhittaṃ anuññātānanuññātaṃ kappiyākappiyanti atthato vuttaṃ hoti. Tattha yasmā ‘ṭhānaṃ okāso padesoti kāraṇavevacanāni ‘aṭṭhānametaṃ, ānanda, anavakāso’tiādi sāsanato, ‘niggahaṭṭhāna’nti ca ‘asandiṭṭhiṭṭhāna’nti ca ‘asandiṭṭhi ca pana padeso’ti ca lokato, tasmā mahāpadesāti mahākāraṇānīti attho. Kāraṇaṃ nāma ñāpako hetu idhādhippetaṃ, mahantabhāvo pana tesaṃ mahāvisayattā mahābhūtānaṃ viya. Te duvidhā vinayamahāpadesā suttantikamahāpadesā cāti. Tattha vinayamahāpadesā vinaye yogaṃ gacchanti, itare ubhayatthāpi, teneva parivāre (pari. 442) anuyogavatte ‘dhammaṃ na jānāti, dhammānulomaṃ na jānātī’ti’’ vuttaṃ. Tattha dhammanti ṭhapetvā vinayapiṭakaṃ avasesaṃ piṭakadvayaṃ, dhammānulomanti suttantike cattāro mahāpadesetiādi.
《瓦基拉菩提疏》（巴拉基咖第45节）亦云：『于《巴利瓦拉注疏》及此处，虽说「依顺经文，名为四大依据」，然而依大依据之方式所成立的已遮止与未遮止、已开许与未开许、可与不可，乃就义而言。其中，由于「场合、空间、依据」为因由之同义词——依据教法，如「阿难，此无有场合、无有机会」等；依据世间，如「遮止处」、「未见处」、「未见之依据」——故「大依据」意即「大因由」。所谓因由，在此意指能令了知之理由，其伟大则因其大领域故，如四大种之伟大。此等分为两类：律之大依据，与经论之大依据。其中，律之大依据适用于律，其余二类则通用于两处，正因如此，于《巴利瓦拉》（第442节）之追究情节中，才说「不知法，不知随顺法」。其中，「法」指除律藏外之其余两藏；「随顺法」指经论中之四大依据等』。
Yadi sāpi tattha tattha bhagavatā pavattitā pakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ‘‘ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenā’’ti katvā. Tenāha ‘‘ācariyavādo nāma…pe… aṭṭhakathātantī’’ti. Tisso hi saṅgītiyo āruḷhoyeva buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahāmahindattherena tambapaṇṇidīpaṃ ābhato, pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Bhagavato pakiṇṇakadesanābhūtā ca suttānulomabhūtā ca aṭṭhakathā yasmā dhammasaṅgāhakattherehi pāḷivaṇṇanākkamena saṅgahetvā vuttā, tasmā ācariyavādoti vuttā. Etena ca aṭṭhakathā suttasuttānulomesu atthato saṅgayhatīti veditabbaṃ. Yathā ca esā, evaṃ attanomatipi pamāṇabhūtā. Na hi bhagavato vacanaṃ vacanānulomañca anissāya aggasāvakādayopi attano ñāṇabalena suttābhidhammavinayesu kiñci sammutiparamatthabhūtaṃ atthaṃ vattuṃ sakkonti, tasmā sabbampi vacanaṃ sutte suttānulome ca saṅgayhati. Visuṃ pana aṭṭhakathādīnaṃ saṅgahitattā tadavasesaṃ suttasuttānulomato gahetvā catudhā vinayo niddiṭṭho.
纵使彼注疏，乃是世尊于各处所流布之散说教导，然由于法结集诸长老先结集三藏，再依照其义释之顺序列入诵持之道，故称为『师之说法』——以『诸师依此而说明、诠释巴利文』之义。因此说『所谓师之说法……乃至……注疏之传承』。盖三次结集中已纳入之、成为佛陀语义释之说法道路，由玛哈玛欣达长老传至铜盘洲，其后由铜盘洲诸大长老以僧伽罗语存录，为避免与其他部派之混淆。成为世尊散说教导、又成为依顺经文之注疏，既然由法结集诸长老依照巴利文诠释之顺序结集而说，故称为师之说法。由此亦当了知：注疏就义而言，摄于经与依顺经文之中。如此亦然，自己之见解亦为量。盖连第一上首弟子等，若不依世尊之语及其随顺，亦无力凭借自身智慧之力，于经、阿毗达摩、律中宣说任何世俗或胜义之义；故一切语言，皆摄于经与依顺经文之中。然因注疏等另行摄集，故除此之外者，从经与依顺经文中摄取，律以四种方式得以开示。
Kiñcāpi attanomati suttādīhi saṃsanditvāva parikappīyati, tathāpi sā na suttādīsu visesato niddiṭṭhāti āha ‘‘suttasuttānulomaācariyavāde muñcitvā’’ti. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Nayaggāhenāti suttādito labbhamānanayaggahaṇena. Attanomatiṃ sāmaññato paṭhamaṃ dassetvā idāni tameva visesetvā dassento ‘‘apicā’’tiādimāha. Tattha ‘‘suttantābhidhammavinayaṭṭhakathāsū’’ti vacanato piṭakattayassapi sādhāraṇā esā kathāti veditabbā. Theravādoti mahāsumattherādīnaṃ gāho. Idāni tattha paṭipajjitabbākāraṃ dassento āha ‘‘taṃ panā’’tiādi. Tattha atthenāti attanā nayato gahitena atthena. Pāḷinti attano gāhassa nissayabhūtaṃ sāṭṭhakathaṃ pāḷiṃ. Pāḷiyāti tappaṭikkhepatthaṃ parenābhatāya sāṭṭhakathāya pāḷiyā, attanā gahitaṃ atthaṃ nissāya, pāḷiñca saṃsanditvāti attho. Ācariyavādeti attanā parena ca samuddhaṭaaṭṭhakathāya. Otāretabbāti ñāṇena anuppavesetabbā. Otarati ceva sameti cāti attanā uddhaṭehi saṃsandanavasena otarati, parena uddhaṭena sameti. Sabbadubbalāti asabbaññupuggalassa dosavāsanāya yāthāvato atthasampaṭipattiabhāvato vuttaṃ.
虽然个人见解是经过与经等相互比对而构想出来的，然而它并未在经等中被特别明示，故言『舍经、经随顺、师说』。『随悟』者，以随顺经等的智慧也。『取义』者，以从经等中所得之义理的提取也。先一般性地呈示个人见解，现在进一步加以详说，故言『然而……』等。其中，由『经、阿毗达摩、律注疏』一语可知，此论述通于三藏。『长老说』者，大苏玛长老等诸人之所持也。现在示明其中应当奉行之方式，故言『然而彼……』等。其中，『以义』者，以自己从义理中所取得的意义也。『巴利』者，作为自己所持见解之所依、连同注疏在内的巴利原典也。『以巴利』者，以他人所引、连同注疏在内的巴利——目的在于驳斥彼见——依据自己所取之义，并与巴利相互比对，此为其意。『师说』者，以自己及他人所引出的注疏也。『应当符合』者，以智慧加以贯入也。『既符合又相应』者，经由与自己所引者相互比对而符合，经由与他人所引者相互比对而相应也。『一切皆有缺漏』者，此系就非一切知者之人由于过失习气而无法如实契入义理之故而言。
Pamādapāṭhavasena ācariyavādassa suttānulomena asaṃsandanāpi siyāti āha ‘‘itaro na gahetabbo’’ti. Samentameva gahetabbanti ye suttena saṃsandanti, evarūpāva atthā mahāpadesato uddharitabbāti dasseti tathā tathā uddhaṭaatthānaṃyeva suttānulomattā. Tenāha ‘‘suttānulomato hi suttameva balavatara’’nti. Atha vā suttānulomassa suttekadesattepi sutte viya ‘‘idaṃ kappati, idaṃ na kappatī’’ti paricchinditvā āhaccabhāsitaṃ kiñci natthīti āha ‘‘suttā…pe… balavatara’’nti. Appaṭivattiyanti appaṭibāhiyaṃ. Kārakasaṅghasadisanti pamāṇattā saṅgītikārakasaṅghasadisaṃ. ‘‘Buddhānaṃ ṭhitakālasadisa’’nti iminā buddhānaṃyeva kathitadhammabhāvaṃ dasseti, dharamānabuddhasadisanti vuttaṃ hoti. Sutte hi paṭibāhite buddhova paṭibāhito hoti. ‘‘Sakavādī suttaṃ gahetvā kathetīti sakavādī attano suttaṃ gahetvā voharati. Paravādī suttānulomanti aññanikāyavādī attano nikāye suttānulomaṃ gahetvā kathetī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45) vuttaṃ.
依放逸书写之理路,老师之说即使不与经相应,亦可能存在,故说「其余者不应取」。应取与之相应者,即显示:凡与经相应者,如是之义理方应从大教法中抉择,因如是如是所抉择之义理,正是与经相顺之故。故说「从与经相顺之理,经实为更有力者」。或者,与经相顺者,即使在经之一部分中,亦无如经中「此为允许,此不允许」般明确界定而直说之任何内容,故说「经……乃至……更有力者」。不可违逆者,即不可抵制。如结集者僧团,即从量度而言,如结集者僧团。「如诸佛住世时」,以此显示正是诸佛所说之法性,即说为如住世之佛。因在经中被抵制,即佛被抵制。「自说者取经而说,即自说者取自己之经而宣说。他说者与经相顺,即异部说者取自己部派中与经相顺者而说」,如是于《义明灯》中所说。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘sakavādī suttaṃ gahetvā kathetītiādīsu yo yathābhūtamatthaṃ gahetvā kathanasīlo, so sakavādī. Suttanti saṅgītittayāruḷhaṃ pāḷivacanaṃ. Paravādīti mahāvihāravāsī vā hotu aññanikāyavāsī vā, yo viparītato atthaṃ gahetvā kathanasīlo, sova idha ‘paravādī’ti vutto. Suttānulomanti saṅgītittayāruḷhaṃ vā anāruḷhaṃ vā yaṃ kiñci vipallāsato vā vañcanāya vā ‘saṅgītittayāgatamida’nti dassiyamānaṃ suttānulomaṃ. Keci ‘aññanikāye suttānuloma’nti vadanti, taṃ na yuttaṃ sakavādīparavādīnaṃ ubhinnampi saṅgītittayāruḷhasuttādīnameva gahetabbato. Tathā hi vakkhati ‘tisso saṅgītiyo āruḷhaṃ pāḷiāgataṃ paññāyati, gahetabba’ntiādi (pārā. aṭṭha. 1.45). Na hi sakavādī aññanikāyasuttādiṃ pamāṇato gaṇhāti. Yena tesu suttādīsu dassitesu tattha ṭhātabbaṃ bhaveyya, vakkhati ca ‘paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti…pe… sādhūti sampaṭicchitvā akappiyeyeva ṭhātabba’nti (pārā. aṭṭha. 1.45), tasmā paravādināpi saṅgītittaye anāruḷhampi anāruḷhamicceva dassīyati, kevalaṃ tassa tassa suttādino saṅgītittaye anāgatassa kūṭatā, āgatassa ca byañjanacchāyāya aññathā adhippāyayojanā ca visesā, tattha ca yaṃ kūṭaṃ, taṃ apanīyati. Yaṃ aññathā yojitaṃ, taṃ tassa viparītatādassanatthaṃ tadaññena suttādinā saṃsandanā karīyati. Yo pana paravādinā gahito adhippāyo suttantādinā saṃsandati, so sakavādināpi attano gāhaṃ vissajjetvā gahetabboti ubhinnampi saṅgītittayāgatameva suttaṃ pamāṇanti veditabbaṃ. Teneva kathāvatthupakaraṇe ‘sakavāde pañca suttasatāni paravāde pañcā’ti, suttasahassampi adhippāyaggahaṇanānattena saṅgītittayāgatameva gahitaṃ, na nikāyantare’’ti vuttaṃ.
然于《疑惑消除》中说:「自说者取经而说等句中,凡如实取义而有说法习性者,彼为自说者。经者,即登于三结集之圣典语句。他说者,无论是大寺住者或异部住者,凡颠倒取义而有说法习性者,彼于此被称为『他说者』。与经相顺者,无论登于三结集或未登于三结集,任何以颠倒或以欺诳而显示『此为三结集所来』者,即与经相顺。有些人说『异部中与经相顺』,此不合理,因自说者与他说者二者皆应取登于三结集之经等之故。如是将说『登于三结集、来于圣典者可知,应取』等。因自说者不以异部经等为量而取。若于彼等经等中显示,则应住于彼处,且将说『他者显示从经而来之许多不允许性之因与抉择……乃至……善哉而接受,应住于不允许』,故他说者亦显示未登于三结集者正是未登于三结集,唯彼彼经等未来于三结集者之伪造性,及已来者以文字表相而异作意趣连结为差别,于彼中,凡伪造者,应除去。凡异作连结者,为显示其颠倒性,应以其他经等作相应。然他说者所取之意趣若与经等相应,则自说者亦应舍自己之取而取之,故应知二者皆以来于三结集之经为量。正以此故,于《论事》中说『自说中五百经,他说中五经』,即使千经,亦以意趣把握之差别,唯取来于三结集者,非于部派之间」。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 45) pana ‘‘paravādīti amhākaṃ samayavijānanako aññanikāyikoti vuttaṃ. Paravādī suttānulomanti kathaṃ? ‘Aññatra udakadantaponā’ti suttaṃ sakavādissa, tadanulomato nāḷikeraphalassa udakampi udakameva hotīti paravādī ca.
然于《金刚智疏》中说:「他说者,即我等之同时代知者、异部者。他说者与经相顺者如何?『除水与齿木』为经,是自说者之,从其相顺,椰子果之水亦是水,他说者亦如是。
‘Nāḷikerassa yaṃ toyaṃ, purāṇaṃ pittavaḍḍhanaṃ;
『椰子之水,陈者增胆汁;
Tameva taruṇaṃ toyaṃ, pittaghaṃ balavaḍḍhana’nti. –
彼同一嫩者之水,灭胆汁、增力』。
Evaṃ paravādinā vutte sakavādī dhaññaphalassa gatikattā, āhāratthassa ca pharaṇato ‘yāvakālikameva ta’nti vadanto paṭikkhipatī’’ti. Khepaṃ vā garahaṃ vā akatvāti ‘‘kiṃ iminā’’ti khepaṃ paṭikkhepaṃ chaḍḍanaṃ vā ‘‘kimesa bālo vadati, kimesa bālo jānātī’’ti garahaṃ nindaṃ vā akatvā. Suttānulomanti attanā avuttaṃ aññanikāye suttānulomaṃ. ‘‘Sutte otāretabbanti sakavādinā sutte otāretabba’’nti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45). Vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘sutte otāretabbanti yassa suttassa anulomanato idaṃ suttānulomaṃ akāsi, tasmiṃ, tadanurūpe vā aññatarasmiṃ sutte attanā gahitaṃ suttānulomaṃ atthato saṃsandanavasena otāretabbaṃ. ‘Iminā ca iminā ca kāraṇena imasmiṃ sutte saṃsandatī’ti saṃsandetvā dassetabbanti attho’’ti vuttaṃ. Suttasmiṃyeva ṭhātabbanti attano sutteyeva ṭhātabbaṃ. Ayanti sakavādī. Paroti paravādī. Ācariyavādo sutte otāretabboti yassa suttassa saṃvaṇṇanāvasena ayaṃ ācariyavādo pavatto, tasmiṃ, tādise ca aññasmiṃ sutte pubbāparaatthasaṃsandanavasena otāretabbaṃ. Gārayhācariyavādoti pamādalikhito, bhinnaladdhikehi ca ṭhapito, esa nayo sabbattha.
如是他说者说时,自说者以谷果之去性、食物义之遍满,说『彼唯是时限药』而拒斥」。不作轻蔑或呵责,即不作「此有何用」之轻蔑、拒斥、舍弃,或「此愚者说何,此愚者知何」之呵责、诃责。与经相顺者,即自己未说、异部中与经相顺者。「应纳入经中,即应由自说者纳入经中」,于《义明灯》中如是说。然于《疑惑消除》中说:「应纳入经中,即此与经相顺者从何经之相顺而作,于彼经中,或于与彼相似之某经中,应以义理相应之方式纳入自己所取之与经相顺者。『以此因与此因,于此经中相应』,如是相应后应显示,此为义理」。应住于经中,即应住于自己之经中。此者,即自说者。他者,即他说者。老师之说应纳入经中,即此老师之说从何经之解释而转起,于彼经中,及于如是之其他经中,应以前后义理相应之方式纳入。应呵责之老师说,即依放逸书写、由破坏得者所安立,此为一切处之法则。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 45) pana – paro ācariyavādanti ‘‘suṅkaṃ pariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāro evā’’ti aṭṭhakathāvacanato ‘‘tathā karonto pārājikamāpajjatī’’ti paravādinā vutte sakavādī ‘‘suṅkaṃ pariharati, āpatti dukkaṭassā’’ti suttaṃ tattheva āgatamahāaṭṭhakathāvacanena saddhiṃ dassetvā paṭisedheti. Tathā karontassa dukkaṭamevāti. Paro attanomatinti ettha ‘‘purebhattaṃ parasantakaṃ avaharāti purebhattameva harissāmīti vāyamantassa pacchābhattaṃ hoti, purebhattapayogova so, tasmā mūlaṭṭho na muccatīti tumhākaṃ theravādattā mūlaṭṭhassa pārājikamevā’’ti paravādinā vutte sakavādī ‘‘taṃ saṅketaṃ pure vā pacchā vā taṃ bhaṇḍaṃ avaharati, mūlaṭṭhassa anāpattī’’ti suttaṃ dassetvā paṭikkhipati.
然而在《金刚智疏》(《金刚智疏·巴拉基咖》第四十五)中——「他方老师说」者:「『运送关税』者,在此,虽然进入近行后运送,但仅是盗取而已」,从注疏之语,他方论者说「如是作者,犯巴拉基咖」时,自方论者以「『运送关税』者,犯恶作罪」之经文,连同彼处所来之大注疏之语一起显示而驳斥。如是作者,仅是恶作而已。「他方自己意见」者,在此,「盗取午前属他人之物者,正努力『我将取午前之物』时,成为午后,那仅是午前之加行,因此不脱离根本罪,因此依汝等长老说,根本罪即是巴拉基咖」,他方论者如是说时,自方论者显示「彼约定,或前或后运送彼物品者,根本罪无罪」之经文而驳回。「他方经典」者,显示「不定因法,以所缘缘为缘于决定因法」之经文在《发趣论》中所书写,他方论者说「圣道非唯以涅槃为所缘」时,自方论者驳回「依所缘三法等经文之顺序而下降」。依经文顺序而下降者,才名为经典,非其他。因此说「三藏所来者得明了」,以此亦成立「三次结集所登之三藏所来者得明了」等。如是之放逸书写,老师说。从「不放逸是不死道,放逸是死道」之语,食用所施之食后,避免危难,安住正念现前者,是常住。如是之义,即使登载之经文亦不应取。因此说「若不如是明了」,虽已成立,「若不如是明了,不下降,不会合」,因说「或是外来经典」,自己之经典亦若与义不会合者,不应取。在「他方老师说」等二种方法中,应以放逸书写之方式,将彼彼所来之注疏之语与长老说相结合而了知。
Paro suttanti ‘‘aniyatahetudhammo sammattaniyatahetudhammassa ārammaṇapaccayena paccayo’’ti suttaṃ paṭṭhāne likhitaṃ dassetvā ‘‘ariyamaggassa na nibbānamevārammaṇa’’nti paravādinā vutte sakavādī ārammaṇattikādisuttānulomena otaratīti paṭikkhipati. Suttānulome otarantaṃyeva hi suttaṃ nāma, netaraṃ. Tena vuttaṃ ‘‘pāḷiāgataṃ paññāyatī’’ti ettakenapi siddhe ‘‘tisso saṅgītiyo āruḷhaṃ pāḷiāgataṃ paññāyatī’’tiādi. Tādisañhi pamādalekhanti ācariyo. ‘‘Appamādo amatapadaṃ, pamādo maccuno pada’’nti (dha. pa. 21) vacanato dinnabhojane bhuñjitvā parissayāni parivajjitvā satiṃ paccupaṭṭhapetvā viharanto nicco hotīti. Evarūpassa atthassa āruḷhampi suttaṃ na gahetabbaṃ. Tena vuttaṃ ‘‘no ce tathā paññāyatī’’ti siddhepi ‘‘no ce tathā paññāyati, na otarati na sametīti. Bāhirakasuttaṃ vā’’ti vuttattā attano suttampi atthena asamentaṃ na gahetabbaṃ. Paro ācariyavādantiādīsu dvīsu nayesu pamādalekhavasena tattha tattha āgataṭṭhakathāvacanaṃ theravādehi saddhiṃ yojetvā veditabbaṃ.
然此取老师说而说,「他方经典」者,他方论者说「『根种』者,即姜黄、生姜、菖蒲……乃至……于种有种想而切或令切或破……乃至……犯巴吉帝亚」,依汝等之读法,说「切姜黄块茎者,巴吉帝亚」时,自方论者显示「或又其他任何生于根者,生于根者」等,以彼注疏所摄之老师说而驳斥。因为块茎中不生块茎。「他方经顺」者,他方论者从「无罪,如是是我等老师之受持」之语之顺序,「我等古比库在一楼阁中铺设床后,与未达上者同宿是允许的,如是作而来,因此对我等是允许的」,在汝等中某些人如是说时,说「对汝等无任何可说」时,自方论者显示「经典与经顺,唯受持者之老师之受持是量」等注疏之语而驳斥。「他方自己意见」者,「开门后未问而卧者,谁得脱?」在此,然而二人皆得脱——被亚卡所执者,与被缚后令卧者,依汝等长老说,其他一切或如何卧者等亦得脱,而驳斥。
Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttanti paravādinā ‘‘mūlabījaṃ nāma haliddi siṅgiveraṃ vacā…pe… bīje bījasaññī chindati vā chedāpeti vā bhindati vā…pe… āpatti pācittiyassā’’ti (pāci. 91) tumhākaṃ pāṭhattā ‘‘haliddigaṇṭhiṃ chindantassa pācittiya’’nti vutte sakavādī ‘‘yāni vā panaññāni atthi mūle jāyanti, mūle sañjāyantī’’tiādiṃ dassetvā tassa aṭṭhakathāsaṅkhātena ācariyavādena paṭikkhipati. Na hi gaṇṭhimhi gaṇṭhi jāyatīti. Paro suttānulomanti paravādinā ‘‘anāpatti evaṃ amhākaṃ ācariyānaṃ uggaho’’ti vacanassānulomato ‘‘amhākaṃ porāṇabhikkhū ekapāsāde gabbhaṃ thaketvā anupasampannena sayituṃ vaṭṭatīti tathā katvā āgatā, tasmā amhākaṃ vaṭṭatīti tumhesu eva ekaccesu vadantesu ‘‘tumhākaṃ na kiñci vattuṃ sakkā’’ti vutte sakavādī ‘‘suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇa’’ntiādiaṭṭhakathāvacanaṃ dassetvā paṭisedheti. Paro attanomatinti ‘‘dvāraṃ vivaritvā anāpucchā sayitesu ke muccantī’’ti ettha pana dvepi janā muccanti – yo ca yakkhagahitako, yo ca bandhitvā nipajjāpitoti tumhākaṃ theravādattā aññe sabbepi yathā tathā vā nipannādayopi muccantīti paṭisedheti.
然此取自己意见而说,「他方经典」者,他方论者说「犯罪」时,自方论者显示「日间疲倦相坐于床上,足不离地而以睡眠之势卧者,彼无罪」等注疏之语,以一破而卧者等亦得脱,而驳斥。
Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttanti ‘‘āpattiṃ āpajjantī’’ti paravādinā vutte sakavādī ‘‘divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpattī’’tiādiaṭṭhakathāvacanaṃ dassetvā ekabhaṅgena nipannādayopi muccantīti paṭisedheti.
然此取自己意见而说,「他方经顺」者,「『我说忧,天帝,以二种:应亲近与不应亲近』等语(《长部》二·三六〇),从会合,在妻子养育中,依汝等无过失,因此说『子与妻之摄护』(《小部》五·六;《经集》二六五)」,他方论者如是说时,「虽然自方论者非多闻,然而应与贪俱之不善而有」,而驳回。在其余诸处亦应以此方法,或以其他适当方式相结合。此一切,伍巴提萨长老等说。然而达摩西利长老说「在此,『他方』者,所说是异部,然而彼仅引自己之经典等,彼等,自方论者在自己之经典等中下降后,若会合,则取。若不,则驳回」,如是来。
Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomanti ‘‘domanassampāhaṃ devānaminda duvidhena vadāmi sevitabbampi asevitabbampītiādivacanehi (dī. ni. 2.360) saṃsandanato sadārapose doso tumhākaṃ natthi, tena vuttaṃ ‘puttadārassa saṅgaho’’ti (khu. pā. 5.6; su. ni. 265) paravādinā vutte ‘‘kiñcāpi sakavādī bahussuto na hoti, atha kho rāgasahiteneva akusalena bhavitabba’’nti paṭikkhipati. Sesesupi iminā nayena aññathāpi anurūpato yojetabbaṃ, idaṃ sabbaṃ upatissattherādayo āhu. Dhammasiritthero pana ‘‘ettha paroti vutto aññanikāyiko, so pana attano suttādīniyeva āharati, tāni sakavādī attano suttādimhi otāretvā sace sameti, gaṇhāti. No ce, paṭikkhipatī’’ti vadatīti āgataṃ.
岂非「从经顺,经典更强」在下文说,然而在此,为何说「经典应在经顺中下降」等耶?此非矛盾。「从经顺,经典更强」,此实依自己意见,依经典而说。在彼处,实依自己意见所摄之经典等,说「自己意见一切最弱,从自己意见,老师说更强,从老师说,经顺更强,从经顺,经典更强」。然而在此,依他方论者所引异部之经典,说「经典应在经顺中下降」等,因此,他方论者所引之经典等,在自己之经顺、老师说、自己意见中下降后,唯会合者应取,其他不应取,此方法在此说,因此无任何前后矛盾,此是《义灯疏》所来(《义灯疏》二·四五)之方法。然而在《疑惑消除疏》(《疑惑消除疏》一·四五)中说「为显示任何伪经、外来经典等之语不应取,说『经典应在经顺中下降』等」。
Nanu ca ‘‘suttānulomato suttameva balavatara’’nti heṭṭhā vuttaṃ, idha pana ‘‘suttaṃ suttānulome otāretabba’’ntiādi kasmā vuttanti? Nāyaṃ virodho, ‘‘suttānulomato suttameva balavatara’’nti idañhi sakamateyeva suttaṃ sandhāya vuttaṃ. Tattha hi sakamatipariyāpannameva suttādiṃ sandhāya ‘‘attanomati sabbadubbalā, attanomatito ācariyavādo balavataro, ācariyavādato suttānulomaṃ balavataraṃ, suttānulomato suttameva balavatara’’nti ca vuttaṃ. Idha pana paravādinā ānītaṃ aññanikāye suttaṃ sandhāya ‘‘suttānulome suttaṃ otāretabba’’ntiādi vuttaṃ, tasmā paravādinā ānītaṃ suttādi attano suttānulomaācariyavādaattanomatīsu otāretvā samentaṃyeva gahetabbaṃ, itaraṃ na gahetabbanti ayaṃ nayo idha vuccatīti na koci pubbāparavirodhoti ayaṃ sāratthadīpaniyāgato (sārattha. ṭī. 2.45) nayo. Vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘yaṃ kiñci kūṭasuttaṃ bāhirakasuttādivacanaṃ na gahetabbanti dassetuṃ suttaṃ suttānulome otāretabbantiādi vutta’’nti vuttaṃ.
岂非「从经顺,经典更强」在下文说,然而在此,为何说「经典应在经顺中下降」等耶?此非矛盾。「从经顺,经典更强」,此实依自己意见,依经典而说。在彼处,实依自己意见所摄之经典等,说「自己意见一切最弱,从自己意见,老师说更强,从老师说,经顺更强,从经顺,经典更强」。然而在此,依他方论者所引异部之经典,说「经典应在经顺中下降」等,因此,他方论者所引之经典等,在自己之经顺、老师说、自己意见中下降后,唯会合者应取,其他不应取,此方法在此说,因此无任何前后矛盾,此是《义灯疏》所来(《义灯疏》二·四五)之方法。然而在《疑惑消除疏》(《疑惑消除疏》一·四五)中说「为显示任何伪经、外来经典等之语不应取,说『经典应在经顺中下降』等」。
Bāhirakasuttanti tisso saṅgītiyo anāruḷhaguḷhavessantarādīni ca mahāsaṅghikanikāyavāsīnaṃ suttāni. Vedallādīnanti ādi-saddena guḷhaummaggādiggahaṇaṃ veditabbaṃ . Itaraṃ gārayhasuttaṃ na gahetabbaṃ. ‘‘Attanomatiyameva ṭhātabba’’nti iminā aññanikāyato ānītasuttatopi sakanikāye attanomatiyeva balavatarāti dasseti. ‘‘Sakavādī suttaṃ gahetvā katheti, paravādī suttamevā’’ti evamādinā samānajātikānaṃ vasena vāro na vutto. Suttassa sutteyeva otāraṇaṃ bhinnaṃ viya hutvā na paññāyati, vuttanayeneva ca sakkā yojetunti.
「外部经」者,三次结集未收入之隐秘韦萨德拉等,以及大众部部派住者之诸经。「韦达喇等」者,以「等」字应知摄取隐秘伍玛嘎等。其余应呵责经不应取。「应住于自己之见解」者,以此显示:即使从他部派引来之经,在自部派中自己之见解更为有力。「持自宗者取经而说,持他宗者亦取经」,如是等以同类之方式,规则未说。经之引入于经中,如同分离而不显现,依已说之方式即可连结。
Idāni sakavādīparavādīnaṃ kappiyākappiyādibhāvaṃ sandhāya vivāde uppanne tattha paṭipajjitabbavidhiṃ dassento āha ‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādi. Atha vā evaṃ suttasuttānulomādimukhena sāmaññato vivādaṃ dassetvā idāni visesato vivādavatthuṃ tabbinicchayamukhena suttādiñca dassetuṃ ‘‘atha panāyaṃ kappiya’’ntiādi vuttaṃ. Tattha sutte ca suttānulome ca otāretabbanti sakavādinā attanoyeva sutte ca suttānulome ca otāretabbaṃ. Paro kāraṇaṃ na vindatīti paravādī kāraṇaṃ na labhati. Suttato bahuṃ kāraṇañca vinicchayañca dassetīti paravādī attano suttato bahuṃ kāraṇañca vinicchayañca āharitvā dasseti, ‘‘sādhūti sampaṭicchitvā akappiyeyeva ṭhātabba’’nti iminā attano nikāye suttādīni alabhantena sakavādinā paravādīvacaneyeva ṭhātabbanti vadati. Sutte ca suttānulome cāti ettha ca-kāro vikappanattho, tena ācariyavādādīnampi saṅgaho. Tenāha ‘‘kāraṇañca vinicchayañca dassetī’’ti. Tattha kāraṇanti suttādinayaṃ nissāya attanomatiyā uddhaṭaṃ hetuṃ. Vinicchayanti aṭṭhakathāvinicchayaṃ.
今为显示关于持自宗者与持他宗者之允许与不允许等状态,当诤论生起时,于彼处应行之规定,故说「然而此人取『允许』而说」等。或者,如是以经与顺经等门总说诤论后,今为特别显示诤论之事、彼决断之门以及经等,故说「然而此人『允许』」等。其中「于经与顺经中应引入」者,持自宗者应于自己之经与顺经中引入。「他者不得理由」者,持他宗者不得理由。「从经显示众多理由与决断」者,持他宗者从自己之经引来众多理由与决断而显示。「善哉,接受后应住于不允许」者,以此说:在自己部派中未得经等之持自宗者,应住于持他宗者之言说。「于经与顺经中」者,此处「与」字为选择义,由此亦摄取老师之说等。故说「显示理由与决断」。其中「理由」者,依经等之方式,依自己之见解所提出之因。「决断」者,注疏之决断。
Dvinnampi kāraṇacchāyā dissatīti sakavādīparavādīnaṃ ubhinnampi kappiyākappiyabhāvasādhakaṃ kāraṇapatirūpakacchāyā dissati. Tattha kāraṇacchāyāti suttādīsu ‘‘kappiya’’nti gāhassa, ‘‘akappiya’’nti gāhassa ca nimittabhūtena kicchena paṭipādanīyaṃ avibhūtakāraṇaṃ kāraṇacchāyā, kāraṇapatirūpakanti attho. Yadi dvinnampi kāraṇacchāyā dissati, kasmā akappiyeyeva ṭhātabbanti āha ‘‘vinayañhi patvā’’tiādi. ‘‘Vinayaṃ patvā’’ti vuttamevatthaṃ pākaṭataraṃ katvā dassento āha ‘‘kappiyākappiyavicāraṇaṃ āgammā’’ti. Rundhitabbantiādīsu dubbiññeyyavinicchaye kappiyākappiyabhāve sati ‘‘kappiya’’nti gahaṇaṃ rundhitabbaṃ, ‘‘akappiya’’nti gahaṇaṃ gāḷhaṃ kātabbaṃ, aparāparappavattaṃ kappiyaggahaṇaṃ sotaṃ pacchinditabbaṃ, garukabhāvasaṅkhate akappiyeyeva ṭhātabbanti attho. Atha vā rundhitabbanti kappiyasaññāya vītikkamakāraṇaṃ rundhitabbaṃ, taṃnivāraṇacittaṃ daḷhataraṃ kātabbaṃ. Sotaṃ pacchinditabbanti tattha vītikkamappavatti pacchinditabbā. Garukabhāveti akappiyabhāveti attho.
「二者之理由影像皆可见」者,持自宗者与持他宗者二者之证成允许与不允许状态之理由相似影像皆可见。其中「理由影像」者,于经等中「允许」之取与「不允许」之取,以作为标志之困难所应说明之不明显理由为理由影像,理由相似之义。若二者之理由影像皆可见,为何应住于不允许?故说「达于律」等。「达于律」者,为更明显地显示所说之义,故说「来到允许与不允许之考察」。「应遮止」等中,当有难知决断之允许与不允许状态时,「允许」之取应遮止,「不允许」之取应使坚固,继续进行之允许取之流应截断,应住于称为重状态之不允许,此为义。或者「应遮止」者,允许想之越过因应遮止,彼遮止之心应使更坚固。「流应截断」者,于彼处越过之进行应截断。「重状态」者,不允许状态之义。
Bahūhi suttavinicchayakāraṇehīti bahūhi suttehi ceva tato ānītavinicchayakāraṇehi ca. Atha vā suttena aṭṭhakathāvinicchayena ca laddhakāraṇehi. Attano gahaṇaṃ na vissajjetabbanti sakavādinā attano ‘‘akappiya’’nti gahaṇaṃ na vissajjetabbanti attho.
「以众多经决断理由」者,以众多经以及从彼引来之决断理由。或者,以经与注疏决断所得之理由。「自己之取不应舍弃」者,持自宗者自己之「不允许」取不应舍弃,此为义。
Idāni vuttamevatthaṃ nigamento ‘‘eva’’ntiādimāha. Tattha yoti sakavādīparavādīsu yo koci. Keci pana ‘‘sakavādīsuyeva yo koci idhādhippeto’’ti vadanti, evaṃ sante ‘‘atha panāyaṃ kappiyanti gahetvā kathetī’’tiādīsu sabbattha ubhopi sakavādinoyeva siyuṃ heṭṭhā vuttasseva nigamanavasena ‘‘eva’’ntiādinā vuttattā, tasmā taṃ na gahetabbaṃ. Atirekakāraṇaṃ labhatīti ettha suttādīsu purimaṃ purimaṃ atirekakāraṇaṃ nāma, yo vā suttādīsu catūsu bahutaraṃ kāraṇaṃ labhati, so atirekakāraṇaṃ labhati nāma.
今为结论已说之义,故说「如是」等。其中「谁」者,持自宗者与持他宗者中之任何一者。然而有些人说「唯于持自宗者中之任何一者此处所意图」,若如是,则于「然而此人取『允许』而说」等一切处,二者皆应唯是持自宗者,因以下所说之结论方式以「如是」等所说,故彼不应取。「得超越理由」者,此处于经等中前前为超越理由,或于经等四者中得较多理由者,名为得超越理由。
Suṭṭhu pavatti etassāti, suṭṭhu pavattati sīlenāti vā suppavatti. Tenāha ‘‘suppavattīti suṭṭhu pavatta’’nti. Vācāya uggataṃ vācuggataṃ, vacasā suggahitanti vuttaṃ hoti. Atha vā vācuggatanti vācāya uggataṃ, tattha nirantaraṃ ṭhitanti attho. Suttatoti imassa vivaraṇaṃ ‘‘pāḷito’’ti. Ettha ca ‘‘suttaṃ nāma sakalaṃ vinayapiṭaka’’nti vuttattā puna suttatoti tadatthapaṭipādakaṃ suttābhidhammapāḷivacanaṃ adhippetaṃ. Anubyañjanasoti imassa vivaraṇaṃ ‘‘paripucchato ca aṭṭhakathāto cā’’ti. Pāḷiṃ anugantvā atthassa byañjanato pakāsanato ‘‘anubyañjana’’nti hi paripucchā aṭṭhakathā ca vuccati. Ettha ca aṭṭhakathāya visuṃ gahitattā ‘‘paripucchā’’ti theravādo vutto. Atha vā paripucchāti ācariyassa santikā pāḷiyā atthasavanaṃ. Aṭṭhakathāti pāḷimuttakavinicchayo. Tadubhayampi pāḷiṃ anugantvā atthassa byañjanato ‘‘anubyañjana’’nti vuttaṃ.
「善行」者,此之善行,或以戒善行,故为善行。故说「善行者,善行」。「语所出」者,以语所出,以言说善取,如是所说。或者「语所出」者,以语所出,于彼处无间而住,此为义。「从经」者,此之解释为「从圣典」。此处因说「经者名为整个律藏」,再次「从经」者,意图表达彼义之经与阿毗达摩圣典言说。「随文」者,此之解释为「从遍问与从注疏」。随顺圣典,从文显示义,故遍问与注疏称为「随文」。此处因注疏别取,故「遍问」说为长老说。或者「遍问」者,从老师处听闻圣典之义。「注疏」者,离圣典之决断。彼二者皆随顺圣典,从文「随文」如是所说。
Vinayeti vinayācāre. Teneva vakkhati ‘‘vinayaṃ ajahanto avokkamanto’’tiādi. Tattha patiṭṭhānaṃ nāma sañcicca āpattiyā anāpajjanādinā hotīti āha ‘‘lajjibhāvena patiṭṭhito’’ti, tena lajjī hotīti vuttaṃ hoti. Vinayadharassa lakkhaṇe vattabbe kiṃ iminā lajjibhāvenāti āha ‘‘alajjī hī’’tiādi. Tattha bahussutopīti iminā paṭhamalakkhaṇasamannāgamaṃ dasseti. Lābhagarukatāyāti iminā vinaye ṭhitatāya abhāve paṭhamalakkhaṇayogā kiccakaro na hoti, atha kho akiccakaro anatthakaro evāti dasseti. Saṅghabhedassa pubbabhāge pavattakalahassetaṃ adhivacanaṃ saṅgharājīti. Kukkuccakoti aṇumattesupi vajjesu bhayadassanavasena kukkuccaṃ uppādento. Tantiṃ avisaṃvādetvāti pāḷiṃ aññathā akatvā. Avokkamantoti anatikkamanto.
「律」者,律之行仪。以此故说「不舍律、不违越」等。其中,「立足处」者,谓以故意不犯罪等而有,故说「以惭愧而立足」,由此说为「有惭愧者」。于应说持律者之相时,何以此惭愧为?故说「无惭者」等。其中,「多闻者亦」者,以此显示具足第一相。「因重利养」者,以此显示:于律中住立之不存在时,由第一相之结合,不成为作应作者,而实是作不应作者、作无义利者。「僧诤」者,此是僧团分裂之前分所起诤论之增语。「恶作者」者,谓以于微细罪中亦见怖畏故,生起恶作。「不违背经典」者,不异作圣典。「不违越」者,不超越。
Vitthunatīti atthaṃ adisvā nitthunati, vitthambhati vā. Vipphandatīti kampati. Santiṭṭhituṃ na sakkotīti ekasmiṃyeva atthe patiṭṭhātuṃ na sakkoti. Tenāha ‘‘yaṃ yaṃ parena vuccati, taṃ taṃ anujānātī’’ti. Sakavādaṃ chaḍḍetvā paravādaṃ gaṇhātīti ‘‘ucchumhi kasaṭaṃ yāvajīvikaṃ, raso sattāhakāliko, tadubhayavinimutto ca ucchu nāma visuṃ natthi, tasmā ucchupi vikāle vaṭṭatī’’ti paravādinā vutte tampi gaṇhāti. Ekekalomanti palitaṃ sandhāya vuttaṃ. Yamhīti yasmiṃ puggale. Parikkhayaṃ pariyādānanti atthato ekaṃ.
「动摇」者,不见义理而摇动,或动荡。「震动」者,震颤。「不能安住」者,不能于一义理中安立。故说「凡他人所说者,彼皆随许」。「舍自说而取他说」者,如他说者说「甘蔗中,渣为终生,汁为七日,离此二者之甘蔗名实不存在,故甘蔗于非时亦许可」时,亦取彼说。「一根白发」者,就灰白发而说。「于何人」者,于何补特伽罗。「损减、遍尽」者,义理上为一。
Ācariyaparamparāti ācariyānaṃ vinicchayaparamparā. Teneva vakkhati ‘‘attanomatiṃ pahāya…pe… yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭatī’’ti. Na hi ācariyānaṃ nāmamattato paramparajānane payojanaṃ atthi. Pubbāparānusandhitoti pubbavacanassa aparavacanena saha atthasambandhajānanato. Atthatoti saddatthapiṇḍatthaadhippetatthādito. Kāraṇatoti tadatthupapattito. Ācariyaparamparanti imasseva vevacanaṃ ‘‘theravādaṅga’’nti, therapaṭipāṭinti attho. Dve tayo parivaṭṭāti dve tayo paramparā.
「师承传承」者,诸师之决择传承。以此故说「舍自己意见……乃至……如师与师之师及圣典与询问所说,如是知为许可」。实非诸师之名称而已之传承知有利益。「前后连贯」者,由前说与后说之义理连结之了知。「义理」者,从词义、集义、所欲义等。「理由」者,从彼义之成立。「师承传承」者,此之异语为「长老说」,长老次第之义。「二三转」者,二三传承。
Imehi ca pana tīhi lakkhaṇehīti ettha paṭhamena lakkhaṇena vinayassa suṭṭhu uggahitabhāvo vutto, dutiyena tattha lajjibhāvena ceva acalatāya ca suppatiṭṭhitatā, tatiyena pāḷiaṭṭhakathāsu sarūpena anāgatānampi tadanulomato ācariyehi dinnanayato vinicchinituṃ samatthatā. Otiṇṇe vatthusminti codanāvasena vītikkamavatthusmiṃ saṅghamajjhe otiṇṇe. Codakena ca cuditakena ca vutte vattabbeti evaṃ otiṇṇavatthuṃ nissāya codakena ‘‘diṭṭhaṃ suta’’ntiādinā, cuditakena ‘‘atthī’’tiādinā ca yaṃ vattabbaṃ, tasmiṃ vattabbe vutteti attho. Vatthu oloketabbanti tassa tassa sikkhāpadassa vatthu oloketabbaṃ. ‘‘Tiṇena vā paṇṇena vā…pe… yo āgaccheyya, āpatti dukkaṭassā’’ti hidaṃ nissaggiye aññātakaviññattisikkhāpadassa (pārā. 517) vatthusmiṃ paññattaṃ.
「以此三相」者,此中,以第一相说律之善学得性,以第二相说于彼中以惭愧及不动性而善安立,以第三相说于圣典注疏中如实地,未来者亦由随顺彼故,由诸师所给予之方法而有能力决择。「于陷入之事中」者,于以举罪而违越之事中,于僧团中陷入。「举罪者与被举者所应说」者,如是依陷入之事,举罪者以「见、闻」等,被举者以「有」等,凡应说者,于应说中已说,此为义。「事应观察」者,彼彼学处之事应观察。「以草或以叶……乃至……若来者,犯恶作」者,此于尼萨耆亚中非亲属告知学处之事中所制。
Thullaccayadubbhāsitāpattīnaṃ mātikāya anāgatattā ‘‘pañcannaṃ āpattīnaṃ aññatara’’nti vuttaṃ. Tikadukkaṭanti ‘‘anupasampanne upasampannasaññī ujjhāyati khīyati, āpatti dukkaṭassā’’tiādinā (pāci. 106) āgataṃ tikadukkaṭaṃ. Aññataraṃ vā āpattinti ‘‘kāle vikālasaññī, āpatti dukkaṭassa, kāle vematiko, āpatti dukkaṭassā’’tiādikaṃ (pāci. 250) dukadukkaṭaṃ sandhāya vuttaṃ.
「土喇吒亚、恶说罪之不来于摄颂」故,说「五罪之一」。「三恶作」者,以「于未达上者作达上想而责难、诽谤,犯恶作」等所来之三恶作。「或一罪」者,就「于时作非时想,犯恶作;于时有疑,犯恶作」等之二恶作而说。
Antarāpattinti ettha tasmiṃ tasmiṃ sikkhāpade āgatavatthuvītikkamaṃ vinā aññasmiṃ vatthuvītikkame nidānato pabhuti vinītavatthupariyosānā antarantarā vuttā āpatti. Idha pana ‘‘vatthuṃ oloketī’’ti visuṃ gahitattā tadavasesā antarāpattīti gahitā. Paṭilātaṃ ukkhipatīti idampi visibbanasikkhāpade (pāci. 350) āgataṃ, tattha ḍayhamānaṃ alātaṃ aggikapālādito bahi patitaṃ avijjhātameva paṭiukkhipati, puna yathāṭhāne ṭhapetīti attho. Vijjhātaṃ pana paṭikkhipantassa pācittiyameva.
「中间罪」者,此中,于彼彼学处中,除所来事之违越外,于其他事之违越中,从因缘起乃至所决事之终,中间中间所说之罪。然此中,因「观察事」已别取故,彼之余者作为中间罪而取。「拾起所掷者」者,此亦于嬉戏学处中所来,彼中,燃烧之火炭从火炉等外落下,未触者而拾起,再置于原处,此为义。然触者而拾起者,唯巴吉帝亚。
Anāpattinti ettha antarantarā vuttā anāpattipi atthi, ‘‘anāpatti, bhikkhave, iddhimassa iddhivisaye’’tiādi viya sāpi saṅgayhati. Sikkhāpadantaresūti vinītavatthuṃ antokatvā ekekasmiṃ sikkhāpadantare.
「无犯」者,此处亦摄取中间所说之无犯,如「诸比库,对具神通者于神通境无犯」等。「于学处之间」者,除去律事,于每一学处之间。
Pārājikāpattīti na vattabbanti idaṃ āpannapuggalena lajjidhamme ṭhatvā yathābhūtaṃ āvikaraṇepi dubbinicchayaṃ adinnādānādiṃ sandhāya vuttaṃ. Yaṃ pana methunādīsu vijānanaṃ, taṃ vattabbameva. Tenāha ‘‘methunadhammavītikkamo hī’’tiādi. Yo pana alajjitāya paṭiññaṃ adatvā vikkhepaṃ karoti, tassa āpatti na sakkā oḷārikāpi vinicchinituṃ. Yāva so yathābhūtaṃ nāvikaroti, saṅghassa ca āpattisandeho na vigacchati, tāva nāsitakova bhavissati. Sukhumāti attanopi duviññeyyasabhāvassa lahuparivattino cittassa sīghaparivattitāya vuttaṃ. Sukhumāti vā cittaparivattiyā sukhumatāya sukhumā. Tenāha ‘‘cittalahukā’’ti, cittaṃ viya lahukāti attho. Atha vā cittaṃ lahu sīghaparivatti etesanti cittalahukā. Teti te vītikkame. Taṃvatthukanti te adinnādānamanaussaviggahavītikkamā vatthu adhiṭṭhānaṃ kāraṇametassāti taṃvatthukaṃ.
「巴拉基咖罪不应说」者,此是关于不与取等难以判定者,即使犯罪者立于惭愧法而如实发露,亦如是说。然而于交媾等之了知,则应当说。故说「交媾法之违犯」等。若无惭者不作承认而作扰乱,则其罪即使是粗重者亦不能判定。只要彼不如实发露,僧团对罪之疑惑不消除,彼即应被灭摈。「微细」者,因心之自性难知且轻快转变,以其速疾转变而说。或「微细」者,因心转变之微细性故微细。故说「心轻快」,义为如心般轻快。或者「心轻快」者,心轻快速疾转变于此等,此为心轻快。「彼等」者,彼等违犯。「以彼为事」者,彼等不与取、非人身违犯为事、为所依、为原因,故为以彼为事。
Yaṃ ācariyo bhaṇati, taṃ karohītiādi sabbaṃ lajjīpesalaṃ kukkuccakameva sandhāya vuttaṃ. Yo yāthāvato pakāsetvā suddhimeva gavesati, tenapi. Pārājikosīti na vattabboti anāpattikoṭiyāpi saṅkiyamānattā vuttaṃ. Teneva ‘‘pārājikacchāyā’’ti vuttaṃ. ‘‘Sīlāni sodhetvāti yaṃvatthukaṃ kukkuccaṃ uppannaṃ, taṃ amanasikaritvā avasesasīlāni sodhetvā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.45) vuttaṃ, vimativinodaniyaṃ (vi. vi. ṭī. 1.45) pana ‘‘sīlāni sodhetvāti yasmiṃ vītikkame pārājikāsaṅkā vattati, tattha pārājikābhāvapakkhaṃ gahetvā desanāvuṭṭhānagāminīnaṃ āpattīnaṃ sodhanavasena sīlāni sodhetvā’’ti. Pākaṭabhāvato sukhavalañjatāya ca ‘‘dvattiṃsākāraṃ tāva manasi karohī’’ti vuttaṃ, upalakkhaṇavasena vā. Aññasmiṃ kammaṭṭhāne kataparicayena tameva manasi kātabbaṃ. Yaṃ kiñci vā abhirucitaṃ manasi kātuṃ vaṭṭateva. Kammaṭṭhānaṃ ghaṭayatīti antarantarā khaṇḍaṃ adassetvā cittena saddhiṃ ārammaṇabhāvena cirakālaṃ ghaṭayati. Saṅkhārā pākaṭā hutvā upaṭṭhahantīti vipassanākammaṭṭhāniko ce, tassa saṅkhārā pākaṭā hutvā upaṭṭhahanti.
「应作老师所说者」等一切,皆是关于惭愧柔和之恶作而说。若如实显示而唯求清净者,亦然。「汝是巴拉基咖不应说」者,因亦疑虑于无犯边故说。以此故说「巴拉基咖影」。「净诸戒」者,《义理灯钞》说「不作意已生起之以彼为事之恶作,净其余诸戒」,然《疑惑遣除钞》则说「『净诸戒』者,于有巴拉基咖疑之违犯处,取巴拉基咖非有之边,以净化导向发露之诸罪之方式净诸戒」。因显明性与易取性故说「先作意三十二行相」,或以标示之方式。若于其他业处已作熟练者,应作意彼。或作意任何所喜者皆可。「业处相应」者,中间不显示断片,以所缘之状态与心长时相应。「诸行显明而现起」者,若是观业处者,彼之诸行显明而现起。
Sace katapārājikavītikkamo bhaveyya, tassa satipi asaritukāmatāya vippaṭisāravatthuvasena punappunaṃ taṃ upaṭṭhahatīti cittekaggataṃ na vindati. Tena vuttaṃ ‘‘kammaṭṭhānaṃ na ghaṭayatī’’tiādi. Kammaṭṭhānaṃ na ghaṭayatīti cittakkhobhādibahulassa suddhasīlassapi cittaṃ na samādhiyati, taṃ idha pārājikamūlanti na gahetabbaṃ. Katapāpamūlakena vippaṭisārenevettha cittassa asamādhiyanaṃ sandhāya ‘‘kammaṭṭhānaṃ na ghaṭayatī’’tiādi vuttaṃ. Tenāha ‘‘vippaṭisāragginā’’tiādi. Attanāti cittena karaṇabhūtena puggalo kattā jānāti, paccatte vā karaṇavacanaṃ, attā sayaṃ jānātīti attho. Aññā ca devatā jānantīti ārakkhadevatāhi aññā paracittaviduniyo devatā jānanti.
若已作巴拉基咖违犯,彼虽有念而因不欲忆念,以追悔事一再现起故不得心一境性。故说「业处不相应」等。「业处不相应」者,多有心扰乱等之清净戒者,心亦不得定,此处不应取为巴拉基咖根。此处「业处不相应」等之说,唯关于以已作恶根之追悔而心不得定。故说「以追悔火」等。「自己」者,以心为作者,补特伽罗为能知者,或作者语于自己,义为自己知。「其他天人知」者,异于守护天之其他知他心之天人知。
Imasmiṃ ṭhāne paṇḍitehi vicāretabbaṃ kāraṇaṃ atthi. Kathaṃ? Idāni ekacce vinayadharā paṭhamapārājikavisaye vatthumhi otiṇṇe itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā codiyamāne cuditakaṃ bhikkhuṃ pucchitvā paṭiññāya adīyamānāya taṃ bhikkhuṃ susāne ekakameva sayāpenti, evaṃ sayāpiyamāno so bhikkhu sace bhayasantāsavirahito sabbarattiṃ tasmiṃ susāne sayituṃ vā nisīdituṃ vā sakkoti, taṃ ‘‘parisuddho eso’’ti vinicchinanti. Sace pana bhayasantāsappatto sabbarattiṃ sayituṃ vā nisīdituṃ vā na sakkoti, taṃ ‘‘asuddho’’ti vinicchinanti, taṃ ayuttaṃ viya dissati. Kasmāti ce? Aṭṭhakathāya viruddhoti, aṭṭhakathāyaṃ dutiyatatiyapārājikavisaye eva tathārūpo vicāro vutto, na paṭhamacatautthapārājikavisaye. Vuttañhi tattha ‘‘methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko, adinnādānamanussaviggahavītikkamā pana sukhumā cittalahukā, te sukhumeneva āpajjati, sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno’’ti. Ṭīkāyañca (sārattha. ṭī. 2.45) vuttaṃ ‘‘taṃvatthukanti te adinnādānamanussaviggahavītikkamā vatthu adhiṭṭhānaṃ kāraṇametassāti taṃvatthuka’’nti, idampi ekaṃ kāraṇaṃ.
于此处有应由智者审察之理由。如何?今有一些持律者,于第一巴拉基咖境之事陷落,被女人或男人或在家者或出家者所举发时,问被举发之比库,若不承认,令彼比库独自卧于冢间,如是令卧时,若彼比库离怖畏惊恐,能于彼冢间整夜卧或坐,判定彼为「此人清净」。若怖畏惊恐所逼,不能整夜卧或坐,判定彼为「不清净」,此似不合理。何故?与注疏相违故。注疏中唯于第二第三巴拉基咖境说如是审察,不于第一第四巴拉基咖境。彼处说「交媾法违犯与上人法违犯是粗重,然不与取、非人身违犯是微细心轻快,以微细而犯,以微细而护,故特别被问以彼为事之恶作」。钞中亦说「『以彼为事』者,彼等不与取、非人身违犯为事、为所依、为原因,故为以彼为事」,此亦是一理由。
Tatthāpi aññe paṇḍitepi vinicchināpetvā tesampi pārājikacchāyādissaneyeva tathā vinicchayo kātabbo, na suddhabhāvadissane. Vuttañhi aṭṭhakathāyaṃ ‘‘āpattīti avatvā ‘sacassa ācariyo dharati…pe… atha daharassapi pārājikacchāyāva upaṭṭhāti, tenapi ‘pārājikosī’ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā pabbajjā ca upasampadā ca, evaṃ pana vattabba’’nti, idamekaṃ. Nisīdāpiyamānopi vivittokāseyeva nisīdāpetabbo, na susāne. Vuttañhi tattha ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā’’tiādi, idamekaṃ. Vivittokāse nisīdāpiyamānopi divāyeva nisīdāpetabbo, na rattiṃ. Tathā hi vuttaṃ ‘‘divasaṃ atikkantampi na jānāti, so divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo’’ti, idamekaṃ.
于彼处亦应令其他智者判定,于彼等亦唯于巴拉基咖影显现时应如是作判定,不于清净性显现时。注疏中说「不说『罪』,『若其老师持……乃至……若于年少者亦巴拉基咖影现起,亦不应对彼说「汝是巴拉基咖」。佛出世难得,比此更难得者是出家与达上,应如是说』」,此是一。令坐时亦应令坐于寂静处,不于冢间。彼处说「扫除寂静处,坐日间住处」等,此是一。令坐于寂静处时亦应令坐于日间,不于夜间。如是说「日过亦不知,彼于日过时来至侍奉处,应如是说」,此是一。
Īdisaṃ vidhānaṃ sayaṃ ārocite eva vidhātabbaṃ, na parehi codiyamāne. Tathā hi vuttaṃ ‘‘evaṃ katavītikkamena bhikkhunā sayameva āgantvā ārocite paṭipajjitabba’’nti. Atha kasmā idāni evaṃ karontīti? Gihīnaṃ asakkhikaaṭṭakaraṇe udake nimujjāpanaṃ viya maññamānā evaṃ karonti. Tampi māyākusalā manussā vividhehi upāyehi vitathaṃ karonti, tasmā saccampi hoti, asaccampi hoti. Teneva ca kāraṇena mahosadhapaṇḍitādayo bodhisattā asakkhikampi aṭṭaṃ udakanimujjāpanādinā na vinicchinanti, ubhinnaṃ vacanaṃ parisaṃ gāhāpetvā tesaṃ vacanañca kiriyañca pariggahetvā saccañca vitathañca ñatvāva vinicchinanti. Sāsane pana bhikkhū sūrajātikāpi santi, bhīrukajātikāpi santi. Susānañca nāma pakatimanussānampi bhayasantāsakaraṃ hoti, rattikāle pana ativiya bhayānakaṃ hutvā upaṭṭhāti , evaṃbhūte susāne rattiyaṃ eko asahāyo hutvā nipajjāpiyamāno bhīrukajātiko bhikkhu parisuddhasīlopi samāno kiṃ na bhāyeyya, kathaṃ sabbarattiṃ sayituṃ vā nisīdituṃ vā sakkuṇeyya, tathārūpaṃ bhikkhuṃ ‘‘aparisuddho’’ti vadanto kathaṃ kiccakaro bhavissati.
如此程序,应当在自己告白时才施行,而非在他人举罪时。如是已说:『如此犯戒之比库,应当自己前来告白后才行此法。』那么,为何现在如此行事呢?因为认为如同在家人不能证明清白时以水中沉浸法(判定),故如此行事。然而善于欺诳之人以种种方便使之成为虚妄,因此有时是真实,有时是虚妄。正因此缘故,大药菩萨等诸菩萨对于不能证明清白者,不以水中沉浸法等判定,而是令大众听取双方之言说,考察彼等之言说与行为,知晓真实与虚妄后才判定。然而在教法中,诸比库有勇敢种性者,亦有怯弱种性者。墓地对于一般人尚且能生起恐怖惊惧,夜间更是极为可怖而现起。在如此墓地中,夜间独自无伴而被令卧者,怯弱种性之比库即使戒清净,岂能不怖畏?如何能整夜睡卧或坐住?对如此比库说『不清净』者,如何能成为尽责者?
Alajjī pana sūrajātiko attano vajjaṃ paṭicchādetukāmo bhāyantopi abhāyanto viya hutvā ‘‘sace vikāraṃ dassessāmi, anatthaṃ me karissantī’’ti anatthabhayena adhivāsetvā sayituṃ vā nisīdituṃ vā sakkuṇeyya, evarūpaṃ puggalaṃ ‘‘parisuddho’’ti vadanto kathaṃ suvinicchito bhavissatīti. Idampi ekaṃ kāraṇaṃ.
然而无惭之勇敢种性者,欲覆藏自己之过失,虽怖畏却如同不怖畏,『若我显示变异,彼等将对我作不利』,因畏惧不利而忍受,能够睡卧或坐住。对如此人说『清净』者,如何能成为善判定者?此亦是一个理由。
Athāpi vadeyyuṃ – yathā udake nimujjāpitamanussānaṃ asaccavādīnaṃ devatānubhāvena kumbhīlādayo āgantvā gaṇhantā viya upaṭṭhahanti, tasmā asaccavādino sīghaṃ plavanti, saccavādīnaṃ pana na upaṭṭhahanti, tasmā te sukhena nisīdituṃ sakkonti, evaṃ tesampi bhikkhūnaṃ aparisuddhasīlānaṃ devatānubhāvena sīhabyagghādayo āgatā viya paññāyanti, tasmā te sabbarattiṃ sayituṃ vā nisīdituṃ vā na sakkonti. Parisuddhasīlānaṃ pana tathā na paññāyanti, tasmā te sabbarattiṃ devatāhi rakkhitā hutvā bhayasantāsarahitā susāne sayituṃ vā nisīdituṃ vā sakkonti, evaṃ devatā sakkhiṃ katvā vinicchitattā suvinicchitameva hotīti, tampi tathā na sakkā vattuṃ. Kasmā? Aṭṭhakathāṭīkādīsu tathā avuttattā. Aṭṭhakathāyañhi ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā ‘dvattiṃsākāraṃ tāva manasikarohī’ti vattabbo. Sace tassa arogaṃ sīlaṃ kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittaṃ ekaggaṃ hoti, divasaṃ atikkantampi na jānāti…pe… yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ kampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇaññeva vuṭṭhātī’’ti ettakameva vuttaṃ.
若又有人说:如同被沉入水中之人,说虚妄语者,因天人威力,鳄鱼等前来捕捉般现起,因此说虚妄语者迅速浮起;然而说真实语者则不现起,因此彼等能安乐坐住。如是对彼等比库,戒不清净者,因天人威力,狮子虎等如同前来般显现,因此彼等不能整夜睡卧或坐住;然而对戒清净者则不如是显现,因此彼等整夜被天人守护,离恐怖惊惧,能在墓地睡卧或坐住。如是以天人作证而判定,故是善判定。此亦不能如是说。为何?因为在义注、复注等中未如是说。在义注中说:『应扫除寂静处所,坐日间住处,清净诸戒后,应告以「汝且作意三十二行相」。若彼之无病戒与业处相应,诸行显著而现起,心如达近行安止般一境,不知日已过……然而戒破者,业处不相应,心如被刺棒击打般震动,被追悔火焚烧,如坐热石上,即刻起立』,仅说此许。
Ṭīkāyampi (sārattha. ṭī. 2.45) ‘‘kammaṭṭhānaṃ ghaṭayatīti antarantarā khaṇḍaṃ adassetvā cittena saddhiṃ ārammaṇabhāvena cirakālaṃ ghaṭayati. Saṅkhārā pākaṭā upaṭṭhahantīti vipassanākammaṭṭhāniko ce, tassa saṅkhārā pākaṭā hutvā upaṭṭhahanti. Sace katapārājikavītikkamo bhaveyya, tassa satipi asaritukāmatāya vippaṭisāravatthuvasena punappunaṃ taṃ upaṭṭhahatīti cittekaggataṃ na vindatī’’ti ettakameva vuttaṃ.
在复注中亦说:『业处相应者,不显示间断之破损,与心长时相应于所缘之状态。诸行显著现起者,若是观业处者,彼之诸行显著而现起。若是犯巴拉基咖者,彼虽有念,因不欲忆念,以追悔之事为缘,彼反复现起,故不得心一境性』,仅说此许。
Vimativinodaniyampi (vi. vi. ṭī. 1.45) ‘‘kammaṭṭhānaṃ ghaṭayatīti vippaṭisāramūlakena vikkhepena antarantarā khaṇḍaṃ adassetvā pabandhavasena cittena saṅghaṭayati. Saṅkhārāti vipassanākammaṭṭhānavasena vuttaṃ. Sāpattikassa hi paguṇampi kammaṭṭhānaṃ na suṭṭhu upaṭṭhāti. Pageva pārājikassa. Tassa hi vippaṭisāraninnatāya cittaṃ ekaggaṃ na hoti. Ekassa pana vitakkavikkhepādibahulassa suddhasīlassapi cittaṃ na samādhiyati, taṃ idha pārājikamūlanti na gahetabbaṃ. Katapāpamūlakena vippaṭisārenevettha cittassa asamādhiyanaṃ sandhāya ‘kammaṭṭhānaṃ na ghaṭayatī’tiādi vutta’’nti ettakameva vuttaṃ, na vuttaṃ ‘‘devatānubhāvenā’’tiādi, tasmā yadi buddhasāsane sagāravo sikkhākāmo bhikkhu dutiyatatiyapārājikavisaye attano kañci vītikkamaṃ disvā ‘‘pārājikaṃ āpanno nu kho ahaṃ, na nu kho’’ti saṃsayapakkhando vinayadharaṃ upasaṅkamitvā taṃ vītikkamaṃ yathābhūtaṃ ācikkhitvā puccheyya, tato vinayadharena aṭṭhakathāyaṃ vuttanayeneva ‘‘sabbaṃ pubbavidhānaṃ katvā vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā dvattiṃsākāre tāva manasikarohī’’ti ettakameva vattabbo , na vattabbo ‘‘susāne seyyaṃ kappehī’’tiādi. Āgatakālepi aṭṭhakathāyaṃ āgatanayeneva pucchitvā aṭṭhakathāyaṃ āgatanayenevassa suddhāsuddhabhāvo vattabboti daṭṭhabbaṃ.
在《疑惑消除》中亦说:『业处相应者,不显示以追悔为根之散乱所致间断之破损,以连续方式与心相合。诸行者,依观业处而说。有罪者即使熟练之业处亦不善现起,何况巴拉基咖者。彼因倾向追悔,心不得一境。然而某一寻散乱等多者,即使戒清净亦心不得定,此处不应取为巴拉基咖之根源。此处依以作恶为根之追悔所致心不得定之意趣,说「业处不相应」等』,仅说此许,未说『因天人威力』等。因此,若在佛教中恭敬、欲学之比库,见自己在第二、第三巴拉基咖事项中有某种违犯,『我是否犯巴拉基咖?』如是疑惑,应前往持律者处,如实告知彼违犯后询问。其后持律者应依义注所说之方式,『作一切前行程序后,扫除寂静处所,坐日间住处,清净诸戒后,汝且作意三十二行相』,仅应如是告知,不应告知『汝在墓地设卧具』等。到来时亦应依义注所来之方式询问,依义注所来之方式应告知彼之清净或不清净,应如是见。
Evaṃ hotu, evaṃ sante idāni paṭhamapārājikavisaye codentānaṃ kathaṃ vinicchayo kātabboti? Codakena vatthusmiṃ ārocite cuditako pucchitabbo ‘‘santametaṃ, no’’ti evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ñattisampadāya anussāvanasampadāya taṃ adhikaraṇaṃ vūpasametabbaṃ. Evampi alajjī nāma ‘‘etampi natthi, etampi natthī’’ti vadeyya, paṭiññaṃ na dadeyya, atha kiṃ kātabbanti? Evampi alajjissa paṭiññāya eva āpattiyā kāretabbaṃ yathā taṃ tipiṭakacūḷābhayattherenāti. Vuttañhetaṃ aṭṭhakathāyaṃ (pārā. aṭṭha. 2.385-386) ‘‘evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so ‘neva suddho’ti vattabbo, na ‘asuddho’ti, jīvamatako nāma āmakapūtiko nāma cesa. Sace panassa aññampi tādisaṃ vatthu uppajjati, na vinicchitabbaṃ, tathā nāsitakova bhavissatī’’tiādi.
如是可也。如是之时,现在对第一巴拉基咖事项举罪者,应如何判定?举罪者在事项上告白后,应问被举罪者『此是否存在?』如是考察事项后,以真实事项举罪、令忆念后,以白成就、宣告成就,应止息彼诤事。如是亦有无惭者说『此亦无,此亦无』,不给予承认,那么应作何事?如是对无惭者亦应仅以承认而作罪,如三藏朱腊阿巴亚长老所说。在义注中已说:『如是有惭者被举罪时,无惭者即使在众多事项中生起,亦不给予承认。应说彼「非清净」,不应说「不清净」,彼名为活死者、生腐者。若彼又生起其他如此事项,不应判定,彼应如是被驱摈』等。
§235
235. Evaṃ vinayadharalakkhaṇañca chaṭṭhānaolokanañca viditvā idāni…pe… vinicchayo veditabboti yojanā. Kimatthanti āha ‘‘yā sā…pe… jānanattha’’nti. Yā sā pubbe vuttappabhedā codanā atthi, tassāyeva sampattivipattijānanatthaṃ ādimajjhapaayosānādīnaṃ vasena vinicchayo veditabbo, na avuttacodanāpabhedajānanatthanti attho. Seyyathidanti pucchanatthe nipāto, so vinicchayo katamoti attho.
235. 如是了知持律者之相与第六观察之后,现在……乃至……应知决断,此为连接。「何义」者,说「彼……乃至……为知之义」。彼先前所说种类之举罪存在,为知彼举罪之成就与不成就,应知以初、中、后等方式之决断,非为知未说举罪种类之义,此为义。「譬如」者,疑问词,其义为「彼决断为何」。
Codanāyakati mūlāni, kati vatthūni, kati bhūmiyoti ettha ‘‘katihākārehī’’tipi vattabbaṃ. Vuttañhetaṃ parivāre (pari. 362) codanākaṇḍe ‘‘codanāya kati mūlāni, kati vatthūni, kati bhūmiyo, katihākārehi codetī’’ti. Mettacitto vakkhāmi, no dosantaroti etassapi parato ‘‘codanāya imā pañca bhūmiyo. Katamehi dvīhākārehi codeti, kāyena vā codeti, vācāya vā codeti, imehi dvīhākārehi codetī’’ti vattabbaṃ. Kasmā? Codanākaṇḍe (pari. 362) tathā vijjamānatoti. Pannarasasu dhammesu patiṭṭhātabbanti parisuddhakāyasamācāratā, parisuddhavacīsamācāratā, mettacitte paccupaṭṭhitatā, bahussutatā, ubhayapātimokkhasvāgatatā, kālena vacanatā, bhūtena vacanatā, saṇhena vacanatā, atthasañhitena vacanatā, mettacitto hutvā vacanatā, kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratāti. Vuttañhetaṃ upālipañcake (pari. 436) ‘‘codakenupāli bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – parisuddhakāyasamācāro nu khomhi…pe… parisuddhavacīsamācāro nu khomhi…pe… mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu…pe… bahussuto nu khomhi sutadharo sutasannicayo…pe… ubhayāni kho me pātimokkhāni vitthārena svāgatāni…pe… kālena vakkhāmi, no akālena, bhūtena vakkhāmi, no abhūtena, saṇhena vakkhāmi, no pharusena, atthasañhitena vakkhāmi, no anatthasañhitena, mettacitto vakkhāmi, no dosantaro…pe… kāruññatā, hitesitā, anukampatā, āpattivuṭṭhānatā, vinayapurekkhāratā’’ti.
「举罪之根有几」、「事有几」、「地有几」,于此亦应说「以几行相举罪」。此于《附随》举罪篇中说:「举罪之根有几?事有几?地有几?以几行相举罪?」「我将以慈心说,非以嗔恨」,此之后亦应说「举罪有此五地。以何二行相举罪?或以身举罪,或以语举罪,以此二行相举罪」。为何?因举罪篇中如是存在故。「应安立于十五法中」者:身行清净、语行清净、慈心现前、多闻、通达两部巴帝摩卡、适时而说、真实而说、柔和而说、有义利而说、以慈心而说、悲愍、求利益、怜悯、令出罪、以律为先。此于《伍巴离五法》中说:「伍巴离,欲举罪他人之比库应如是省察:我身行清净耶?……乃至……我语行清净耶?……乃至……我对同梵行者慈心现前耶?……乃至……我多闻、持所闻、积集所闻耶?……乃至……我两部巴帝摩卡详细通达耶?……乃至……我将适时而说,非不适时;我将真实而说,非不真实;我将柔和而说,非粗恶;我将有义利而说,非无义利;我将以慈心而说,非以嗔恨……乃至……悲愍、求利益、怜悯、令出罪、以律为先」。
Tattha kāruññatāti kāruṇikabhāvo. Iminā karuṇā ca karuṇāpubbabhāgo ca dassito . Hitesitāti hitagavesanatā . Anukampatāti tena hitena saṃyojanatā. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanatā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Amūlakampi samūlakampi ‘‘mūla’’nti gahetvā vadantīti āha ‘‘dve mūlānī’’ti. Kālena vakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhe gaṇamajjhe salākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu, upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vatthunā codento bhūtena vadati nāma. Tucchena codento abhūtena vadati nāma. ‘‘Ambho mahallaka parisāvacara paṃsukūlika dhammakathika patirūpaṃ tava ida’’nti vadanto pharusena vadati nāma. ‘‘Bhante, mahallakā parisāvacarā paṃsukūlikā dhammakathikā patirūpaṃ tumhākaṃ ida’’nti vadanto saṇhena vadati nāma. Kāraṇanissitaṃ katvā vadanto atthasañhitena vadati nāma. Mettacitto vakkhāmi, no dosantaroti mettacittaṃ upaṭṭhāpetvā vakkhāmi, na duṭṭhacitto hutvā. Sacce ca akuppe cāti vacīsacce ca akuppatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo, attanā ca na kucchitabbaṃ, paro ca na ghaṭṭetabboti attho.
其中「悲愍」者,悲愍者之状态。以此显示悲与悲之前分。「求利益」者,寻求利益。「怜悯」者,与彼利益相连。「令出罪」者,令从罪中出离而安立于清净。举罪事实、令忆念、令受持后,依所受持而作甘马,名为「以律为先」。无根亦有根,取为「根」而说,故说「二根」。「我将适时而说」等中,一人令一人离开而举罪者,名为适时而说。于僧团中、众中、取筹、粥、思惟、花环、乞食、道路、座位、堂等处,或于被侍者围绕之时举罪者,名为不适时而说。以真实事实举罪者,名为真实而说。以虚假举罪者,名为不真实而说。说「喂,老大、行众、粪扫衣者、说法者,此适合你」者,名为粗恶而说。说「大德,老大们、行众者们、粪扫衣者们、说法者们,此适合你们」者,名为柔和而说。依于理由而说者,名为有义利而说。「我将以慈心说,非以嗔恨」者,令慈心现前而说,非以嗔恨心。「于真实与不动」者,于语真实与不动。被举罪者应说真实,不应作嗔,不应自责,不应触恼他人,此为义。
Imasmiṃ ṭhāne ‘‘saṅghena otiṇṇānotiṇṇaṃ jānitabbaṃ – anuvijjakena yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati, tathā taṃ adhikaraṇaṃ vūpasametabba’’nti vattabbaṃ. Vuttañhetaṃ codanākaṇḍe (pari. 363) ‘‘codakena kathaṃ paṭipajjitabbaṃ? Cuditakena kathaṃ paṭipajjitabbaṃ? Saṅghena kathaṃ paṭipajjitabbaṃ? Anuvijjakena kathaṃ paṭipajjitabbaṃ? Codakena kathaṃ paṭipajjitabbanti? Codakena pañcasu dhammesu patiṭṭhāya paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasañhitena vakkhāmi no anatthasañhitena, mettacitto vakkhāmi no dosantaroti. Codakena evaṃ paṭipajjitabbaṃ. Cuditakena kathaṃ paṭipajjitabbanti? Cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe ca. Cuditakena evaṃ paṭipajjitabbaṃ. Saṅghena kathaṃ paṭipajjitabbanti? Saṅghena otiṇṇānotiṇṇaṃ jānitabbaṃ. Saṅghena evaṃ paṭipajjitabbaṃ. Anuvijjakena kathaṃ paṭipajjitabbanti? Anuvijjakena yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Anuvijjakena evaṃ paṭipajjitabba’’nti.
于此处应说「僧团应知已陷入与未陷入——审察者以何法、以何律、以何导师教,彼诤事寂灭,应如是令彼诤事寂灭」。此于举罪篇中说:「举罪者应如何行?被举罪者应如何行?僧团应如何行?审察者应如何行?举罪者应如何行?举罪者安立于五法而举罪他人:我将适时而说,非不适时;我将真实而说,非不真实;我将柔和而说,非粗恶;我将有义利而说,非无义利;我将以慈心而说,非以嗔恨。举罪者应如是行。被举罪者应如何行?被举罪者应安立于二法:于真实与不动。被举罪者应如是行。僧团应如何行?僧团应知已陷入与未陷入。僧团应如是行。审察者应如何行?审察者以何法、以何律、以何导师教,彼诤事寂灭,应如是令彼诤事寂灭。审察者应如是行」。
Aṭṭhakathāyampi (pari. aṭṭha. 362-363) ‘‘codanāya ko ādītiādipucchānaṃ vissajjane sacce akuppe cāti ettha sacce patiṭṭhātabbaṃ akuppe ca, yaṃ kataṃ vā akataṃ vā, tadeva vattabbaṃ, na codake vā anuvijjake vā saṅghe vā kopo uppādetabbo. Otiṇṇānotiṇṇaṃ jānitabbanti otiṇṇañca anotiṇṇañca vacanaṃ jānitabbaṃ. Tatrāyaṃ jānanavidhi – ettakā codakassa pubbakathā, ettakā pacchimakathā, ettakā cuditakassa pubbakathā, ettakā pacchimakathāti jānitabbā. Codakassa pamāṇaṃ gaṇhitabbaṃ, cuditakassa pamāṇaṃ gaṇhitabbaṃ, anuvijjakassa pamāṇaṃ gaṇhitabbaṃ. Anuvijjako appamattakampi ahāpento ‘āvuso, samannāharitvā ujuṃ katvā āharā’ti vattabbo, saṅghena evaṃ paṭipajjitabbaṃ. Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammatīti ettha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca. Etena hi dhammena ca vinayena ca satthusāsanena ca adhikaraṇaṃ vūpasammati, tasmā anuvijjakena bhūtena vatthunā codetvā āpattiṃ sāretvā ñattisampadāya ceva anussāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ, anuvijjakena evaṃ paṭipajjitabba’’nti āgataṃ, tasmā vattabbamettakaṃ dvayanti.
于注疏中亦「举罪之初为何」等问之答中「于真实与不动」,于此应安立于真实与不动,所作或未作,应说彼,不应对举罪者或审察者或僧团生起嗔。「应知已陷入与未陷入」者,应知已陷入与未陷入之言说。其中此为知之方法——应知举罪者之前言若干、后言若干、被举罪者之前言若干、后言若干。应取举罪者之量,应取被举罪者之量,应取审察者之量。审察者即使少许亦不舍弃,应说「具寿,忆念后正直而说」,僧团应如是行。「以何法、以何律、以何导师教,彼诤事寂灭」,于此「法」者,真实事实。「律」者,举罪与令忆念。「导师教」者,白之成就与宣告之成就。以此法与律与导师教,诤事寂灭,故审察者以真实事实举罪、令忆念罪后,以白之成就与宣告之成就,应令彼诤事寂灭,审察者应如是行,如是而来,故应说此二者。
Evaṃ ekadesena codanākaṇḍanayaṃ dassetvā idāni ekadeseneva mahāsaṅgāmanayaṃ dassento ‘‘anuvijjakena codako pucchitabbo’’tiādimāha. Tattha yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ codesi, kimhi naṃ codesīti codanāsāmaññato vuttaṃ, pāḷiyaṃ (mahāva. 237) pana pavāraṇaṭṭhapanavasena codanaṃ sandhāya ‘‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesī’’ti vuttaṃ. Sesaṃ suviññeyyameva.
如是以一部分显示举罪篇之方法后,现在仅以一部分显示大结集之方法,说「审察者应问举罪者」等。其中「具寿,你举罪此比库,于何举罪彼」者,从举罪之共相而说,然于圣典中依止自恣之方式,关于举罪而说「具寿,你止此比库之自恣」。其余极易了知。
Evaṃ ekadesena mahāsaṅgāmanayaṃ dassetvā idāni ekadeseneva cūḷasaṅgāmanayaṃ dassetuṃ ‘‘saṅgāmāvacarena bhikkhunā’’tiādimāha. Tattha saṅgāmāvacarena bhikkhunāti saṅgāmo vuccati adhikaraṇavinicchayatthāya saṅghasannipāto. Tatra hi attapaccatthikā ceva sāsanapaccatthikā ca uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpentā samosaranti vesālikā vajjiputtakā viya. Yo bhikkhu tesaṃ paccatthikānaṃ laddhiṃ madditvā sakavādadīpanatthāya tattha avacarati, ajjhogāhetvā vinicchayaṃ pavatteti, so saṅgāmāvacaro nāma yasatthero viya, tena saṅgāmāvacarena bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo. Nīcacittenāti mānaddhajaṃ nipātetvā nihatamānacittena . Rajoharaṇasamenāti pādapuñchanasamena, yathā rajoharaṇassa saṃkiliṭṭhe vā asaṃkiliṭṭhe vā pāde puñchiyamāne neva rāgo na doso, evaṃ iṭṭhāniṭṭhesu arajjantena adussantenāti attho. Yathāpatirūpe āsaneti yathāpatirūpaṃ āsanaṃ ñatvā attano pāpuṇanaṭṭhāne therānaṃ bhikkhūnaṃ piṭṭhiṃ adassetvā nisīditabbaṃ.
如是以一部分显示了大诤论法之后,现在为了仅以一部分显示小诤论法,故说「诤论场中的比库」等。其中,「诤论场中的比库」者,『诤论』者,称为为了诤事决断之目的而召集的僧团集会。在那里,自方的敌对者与教法的敌对者,显示违法、违律、导师教法而聚集,如韦萨离的跋耆子们。凡是比库,压制那些敌对者的得势,为了显示自方主张之目的而在那里活动,深入而进行决断,此名为诤论场中者,如亚萨长老。由那诤论场中的比库前往僧团时,应以卑下心前往僧团。「以卑下心」者,放下慢幢,以摧伏慢心。「如拭尘布」者,如拭足布,正如拭尘布在擦拭污染或未污染的足时既无染亦无嗔,如是对可意与不可意者不染不嗔,此为其义。「在适当的座位」者,知道适当的座位后,应在自己所应到达之处,不显示长老比库们的背部而坐。
Anānākathikenāti nānāvidhaṃ taṃ taṃ anatthakathaṃ akathentena. Atiracchānakathikenāti diṭṭhasutamutampi rājakathādikaṃ tiracchānakathaṃ akathentena. Sāmaṃ vā dhammo bhāsitabboti saṅghasannipātaṭṭhāne kappiyākappiyasannissitā vā rūpārūpaparicchedasamathacāravipassanācāraṭṭhānanisajjavattādinissitā vā kathā dhammo nāma. Evarūpo dhammo sayaṃ vā bhāsitabbo, paro vā ajjhesitabbo. Yo bhikkhu tathārūpiṃ kathaṃ kathetuṃ pahoti, so vattabbo ‘‘āvuso, saṅghamajjhamhi pañhe uppanne tvaṃ katheyyāsī’’ti. Ariyo vā tuṇhībhāvo nātimaññitabboti ariyā tuṇhī nisīdantā na bālaputhujjanā viya nisīdanti, aññataraṃ kammaṭṭhānaṃ gahetvāva nisīdanti. Iti kammaṭṭhānamanasikāravasena tuṇhībhāvo ariyo tuṇhībhāvo nāma, so nātimaññitabbo, ‘‘kiṃ kammaṭṭhānānuyogenā’’ti nāvajānitabbo, attano patirūpaṃ kammaṭṭhānaṃ gahetvāva nisīditabbanti attho.
「不杂话者」者,不说种种无义之话。「不畜生论者」者,不说所见、所闻、所思的王论等畜生论。「应自说法或」者,在僧团集会之处,依止于如法与不如法,或依止于色无色之分别、止行、观行、站立、坐卧、行仪等的话,名为法。如是之法,或应自己说,或应请他人说。凡是比库能说如是之话者,应对他说:『具寿,在僧团中生起问题时,你应当说。』「或圣默不应轻视」者,圣者们默然而坐,不像愚痴凡夫那样坐,而是取了某一业处才坐。如是,以业处作意之力的默然,名为圣默,不应轻视,不应轻蔑说『何必修习业处』,应取自己适当的业处而坐,此为其义。
Na upajjhāyo pucchitabboti ‘‘ko nāma tuyhaṃ upajjhāyo’’ti na pucchitabbo. Esa nayo sabbattha. Na jātīti ‘‘khattiyajātiyo tvaṃ brāhmaṇajātiyo’’ti evaṃ jāti na pucchitabbā. Na āgamoti ‘‘dīghabhāṇako tvaṃ majjhimabhāṇako’’ti evaṃ āgamo na pucchitabbo. Kulapadesopi khattiyakulādivaseneva veditabbo. Atrassa pemaṃ vā doso vāti tatra puggale etesaṃ kāraṇānaṃ aññataravasena pemaṃ vā bhaveyya doso vā.
「不应问戒师」者,不应问『谁是你的戒师』。此规则处处皆然。「不问种姓」者,不应问种姓说『你是刹帝利种姓还是婆罗门种姓』。「不问传承」者,不应问传承说『你是长部诵者还是中部诵者』。「家族出身」也应以刹帝利家族等方式理解。「在此对他有爱或有嗔」者,对那个人,由于这些原因中的某一个,可能有爱或有嗔。
Noparisakappikenāti parisakappakena parisānuvidhāyakena na bhavitabbaṃ, yaṃ parisāya ruccati, tadeva cetetvā kappetvā na kathetabbanti attho. Na hatthamuddā dassetabbāti kathetabbe ca akathetabbe ca saññājananatthaṃ hatthavikāro na kātabbo.
「不应迎合众会」者,不应成为迎合众会者、随顺众会者,不应思量、决定众会所喜欢的,就只说那个,此为其义。「不应示手印」者,在应说与不应说时,不应作手的变化以产生标记。
Atthaṃ anuvidhiyantenāti vinicchayapaṭivedhameva sallakkhentena, ‘‘idaṃ suttaṃ upalabbhati, imasmiṃ vinicchaye idaṃ vakkhāmī’’ti evaṃ paritulayantena nisīditabbanti attho. Na ca āsanāvuṭṭhātabbanti na āsanā vuṭṭhāya sannipātamaṇḍale vicaritabbaṃ. Vinayadhare hi uṭṭhite sabbā parisā vuṭṭhahanti, tasmā na vuṭṭhātabbaṃ. Na vītihātabbanti na vinicchayo hāpetabbo. Na kummaggo sevitabboti na āpatti dīpetabbā. Asāhasikena bhavitabbanti na sahasā kārinā bhavitabbaṃ, na sahasā duruttavacanaṃ kathetabbanti attho. Vacanakkhamenāti duruttavācaṃ khamanasīlena. Hitaparisakkināti hitesinā hitagavesinā karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo. Anasuruttenāti na asuruttena, asuruttaṃ vuccati viggāhikakathāsaṅkhātaṃ asundaravacanaṃ, taṃ na kathetabbanti attho. Attā pariggahetabboti ‘‘vinicchinituṃ vūpasametuṃ sakkhissāmi nu kho, no’’ti evaṃ attā pariggahetabbo, attano pamāṇaṃ jānitabbanti attho. Paro pariggahetabboti ‘‘lajjiyā nu kho ayaṃ parisā sakkā saññāpetuṃ, udāhu no’’ti evaṃ paro pariggahetabbo. Codako pariggahetabboti ‘‘dhammacodako nu kho, no’’ti evaṃ pariggahetabbo. Cuditako pariggahetabboti ‘‘dhammacuditako nu kho, no’’ti evaṃ pariggahetabbo. Adhammacodako pariggahetabboti tassa pamāṇaṃ jānitabbaṃ. Sesesupi eseva nayo.
「随顺义」者,只观察决断的通达,思量说『此经可得,在此决断中我将说此』而坐,此为其义。「不应离座」者,不应从座起立而在集会场中走动。因为律藏持者起立时,一切众会都起立,因此不应起立。「不应破坏」者,不应破坏决断。「不应行龟道」者,不应显示罪过。「应不急躁」者,不应成为急躁行事者,不应急躁说难说之语,此为其义。「堪忍言语」者,以堪忍难说之语的性格。「寻求利益」者,以寻求利益、寻求善利,应现起悲悯与悲悯的前分,此为这两个词的意趣。「不粗暴」者,不粗暴,『粗暴』者,称为名为诤论话的不美语,不应说那个,此为其义。「应把握自己」者,应把握自己说『我能决断、能平息吗,还是不能』,应知自己的限度,此为其义。「应把握他人」者,应把握他人说『此众会能以羞耻心劝导吗,还是不能』。「应把握举罪者」者,应把握说『是如法举罪者吗,还是不是』。「应把握被举罪者」者,应把握说『是如法被举罪者吗,还是不是』。「应把握非法举罪者」者,应知他的限度。在其余者中也是此规则。
Vuttaṃahāpentenāti codakacuditakehi vuttavacanaṃ ahāpentena. Avuttaṃ apakāsentenāti anosaṭaṃ vatthuṃ apakāsentena. Mando hāsetabboti mando momūḷho paggaṇhitabbo, ‘‘nanu tvaṃ kulaputto’’ti uttejetvā anuyogavattaṃ kathāpetvā tassa anuyogo gaṇhitabbo. Bhīru assāsetabboti yassa saṅghamajjhaṃ vā gaṇamajjhaṃ vā anosaṭapubbattā sārajjaṃ uppajjati, tādiso ‘‘mā bhāyi, vissattho kathayāhi, mayaṃ te upatthambhā bhavissāmā’’ti vatvāpi anuyogavattaṃ kathāpetabbo. Caṇḍo nisedhetabboti apasāretabbo tajjetabbo. Asuci vibhāvetabboti alajjiṃ pakāsetvā āpattiṃ desāpetabbo. Ujumaddavenāti yo bhikkhu uju sīlavā kāyavaṅkādirahito, so maddaveneva upacaritabbo. Dhammesu ca puggalesu cāti ettha yo dhammagaruko hoti, na puggalagaruko, ayameva dhammesu ca puggalesu ca majjhattoti veditabbo. Sesaṃ suviññeyyameva.
「不破坏所说」者,不破坏举罪者与被举罪者所说之语。「不显露未说」者,不显露未引出的事。「应鼓励愚者」者,应鼓励愚痴、愚昧者,说『你不是善男子吗』而激励,使说诘问之事后,应取他的诘问。「应安慰怯者」者,凡是由于未曾引出于僧团中或众中而生起羞怯者,对如是者,即使说『莫怕,放心说,我们将是你的支持者』,也应使说诘问之事。「应制止凶暴者」者,应驱离、应呵责。「应揭露无耻者」者,显露无惭者后,应使说罪过。「以柔软对正直者」者,凡是比库正直、持戒、离身曲等,应只以柔软对待他。「在法与人中」者,在此,凡是重法者,不是重人者,应知此人即是在法与人中平等者。其余极易理解。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律摄庄严之注释中
Codanādivinicchayakathālaṅkāro nāma · 名为举罪等决断论庄严
Ekatiṃsatimo paricchedo. · 第三十一品。