4. 止争论篇义注
1四、止诤犍度
4. Samathakkhandhakaṃ
2现前调伏之说
Sammukhāvinayakathā
186-187186-187. 在止诤犍度中，先列出‘非法说者’等六项纲目，再以‘非法说者令正法说者了知’等方式详加阐述。其中，‘令了知’指通过说示合理的理由，令其满意后使之知晓。‘令审察’指使他如此审察、观察此义；如此而行。‘看、随看’指使他如此看此义，并且反复地看；如此而行。‘示、随示’是这些的同义词。‘以非法平息’指由于他以‘这就是法’等方式迷惑而示现非法，故称为以非法平息。
186-187. Samathakkhandhake – ‘‘adhammavādī puggalo’’tiādīni cha mātikāpadāni nikkhipitvā ‘‘adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī’’tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva ‘‘ayaṃ dhammo’’tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma.
188188. ‘以法平息’指由于正法说者以‘这就是法’等方式不迷惑而示现法，故称为以法平息。
188.Dhammena vūpasammatīti yasmā dhammavādī dhammameva ‘‘ayaṃ dhammo’’tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma.
5现前调伏之说终了。
Sammukhāvinayakathā niṭṭhitā.
6忆念调伏之说
Sativinayakathā
195195. ‘诸比丘，此五种是如法的忆念调伏之施与’——此处，对清净无罪者的施与为一种，对被举罪者的施与为一种，对被请求者的施与为一种，由僧团施与为一种，如法地和合施与为一种，如此共五种。然而，这些并不能以单一支分获得，因此这只是宣说而已；具足五支的忆念调伏之施与才是如法的，这是此处的义理。其中，‘举罪者’指呵责者。其余内容显而易见。此忆念调伏只应施与漏尽者，不应施与他人，乃至不还者亦不可。而且，只应在被他人举罪时施与，非不被举罪时。施与之后，举罪者的话语即不成立。举罪者若说‘此漏尽者已得忆念调伏，谁会接受你的话呢？’即成为应被呵逐者。
195.Pañcimānibhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi ‘‘ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī’’ti apasādetabbataṃ āpajjati.
8忆念调伏之说终了。
Sativinayakathā niṭṭhitā.
9不痴调伏之说
Amūḷhavinayakathā
196196. ‘已说已行’指以语言说、以身行；行后而作的意思。‘尊者记得曾犯如此之罪’——此处意为：尊者记得曾犯如此之罪；尊者于如此之罪的意思。或读作‘曾犯’，其意为：先犯后，尊者记得彼罪。
196.Bhāsitaparikkantanti vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti.
11不痴调伏论终了。
Amūḷhavinayakathā niṭṭhitā.
12多数决论
Yebhuyyasikākathā
202202. ‘以多数决平息’——此处，通过某种行为，正法说者占多数，此即称为多数决。
202.Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma.
204204. 在非法筹中，‘仅少许’指仅微少、微不足道的争论而已。‘未至多处’指未至两三个住处，或即于该处两三次未决断。‘未自忆他忆’指那些比丘们自己未两三次忆念，或未被他人忆念。‘知’指行筹者知‘非法说者较多’。‘或许’指以此方式行筹时，他内心想：‘或许非法说者较多吧’。其余两者亦同此理。
204. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti ‘‘adhammavādī bahutarā’’ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya ‘‘api nāma adhammavādino bahutarā assū’’ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo.
7‘非法取’指非法说者想‘这样我们将成为多数’，而取两支筹。‘别众取’指两位正法说者取一支正法说者筹，心想‘这样正法说者就不会成为多数’。‘不依己见取’指本是正法说者，却取非法说者筹，心想‘我们将依附强势一方’。在如法筹中，应反过来理解此义。如此行筹后，若正法说者较多，则应按他们所说平息此诤事，如此即是以多数决平息。此处是略说，详细内容将在后文说明。
Adhammenagaṇhantīti adhammavādino ‘‘evaṃ mayaṃ bahū bhavissāmā’’ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti ‘‘evaṃ dhammavādino na bahū bhavissantī’’ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā ‘‘balavapakkhaṃ bhajissāmā’’ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati.
16多数决论终了。
Yebhuyyasikākathā niṭṭhitā.
17惩彼过论
Tassapāpiyasikākathā
207207. ‘不净’指具足不净的身语业。‘无耻’指具足故意犯戒等无耻之相。‘有随责’指有指责。如此，依此三支而有三种作法，加上‘由僧团作法’、‘如法和合作法’此二种，共五种，称为惩彼过羯磨的作法。其余内容在此与呵责等中所说方式相同。此处，其词义为：此因恶法增盛而更恶之人，应对其作，故称为‘惩彼过羯磨’。
207.Asucīti asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato ‘‘tassapāpiyasikākamma’’nti vuccati.
19惩彼过论终了。
Tassapāpiyasikākathā niṭṭhitā.
20草覆法等论
Tiṇavatthārakādikathā
212212. ‘因粗硬、因恶毒’指因粗硬性和恶毒性。‘因分裂’指因僧团分裂。‘所有人共集一处’指不取任何人的意欲，即使患病者也应带到那里，共同聚集一处。‘应以草覆法平息’——此处，此羯磨因与草覆相似而称为‘草覆法’。正如粪便或尿液被搅动时，因恶臭而恼人；若以草覆盖而善遮蔽，则其臭味不恼人；同样，若诤事追根究底而平息时，导致粗硬、恶毒、分裂，以此羯磨平息后，如粪便被草覆法遮蔽而善平息，故此羯磨因与草覆相似而称为‘草覆法’。
212.Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ.
213213. ‘重罪’指波罗夷和僧伽婆尸沙。‘与在家相关’指在与在家人的下劣辱骂、毁谤、如法回告中所犯之罪。
213.Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ.
214再者，比丘们，当那些比丘已从那些罪中出罪时——如此，在已作覆草羯磨语之后，于羯磨语结束时，凡是在那里集合的比丘，乃至睡眠者、入定者、心不在焉者，所有这些比丘，从受具足戒的范围开始，除了粗重罪和与在家人相关的罪之外，所犯的其余诸罪，都从那些罪中出罪了。然而，那些互相作‘这不被允许’的见罪揭发者，或者与他们一起犯戒而未到那里者，或者来了之后给了同意却坐在精舍等处者，他们不从那些罪中出罪。因此说：‘除了见罪揭发者，除了那些不在那里者。’
214.Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana ‘‘na metaṃ khamatī’’ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – ‘‘ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī’’ti.
24草覆法等论结束。
Tiṇavatthārakādikathā niṭṭhitā.
25争论事论
Adhikaraṇakathā
215关于比丘尼的‘不假恭敬’，即进入比丘尼之中。争论事等的词义，在《恶言恶语释》中已说。‘逆反行为’指令心痛苦的行为；‘粗恶话语’是其义。‘随说’是指在那些随说者中的诽谤。‘随说性’是显示方式；‘诽谤’是其义。‘随言、随语’两者都只是随说的同义词。‘反复随转’是指一再以身、心、语就在那里随转；即随说的状态。‘坚决忍受’是指‘为何不这样诽谤，我就是要诽谤’这样努力之后的随说。‘给予随力’是指显示前语为因，以后语给予力量。
215.Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti ‘‘kasmā evaṃ na upavadissāmi, upavadissāmiyevā’’ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ.
13所谓‘应作性、当办性’，这里‘应作’即是应作之事，应作之事的状态是应作性，当办之事的状态是当办性；这两者都是僧团羯磨的异名。至于‘白羯磨’等，则是其分类的名称。其中，所谓白羯磨，是指净化界内僧团，取得应给与欲者的欲，在和合僧团的认可下，三次宣告后应作的羯磨。所谓白一羯磨，是依前述方式，在和合僧团的认可下，以一次白文应作的羯磨。所谓白二羯磨，是依前述方式，在和合僧团的认可下，以一次白文和一次羯磨语——如此以白二的一次羯磨语应作的羯磨。所谓白四羯磨，是依前述方式，在和合僧团的认可下，以一次白文和三次羯磨语——如此以白四的三次羯磨语应作的羯磨。
Kiccayatākaraṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.
14其中，白羯磨只应通过白后而作，不应以白一等羯磨的方式而作。白一羯磨也只应通过立一次白文而作，不应以白羯磨等方式而作。然而，白二羯磨有通过白后应作的，也有不应作的。其中，结界认可、结界废除、施迦絺那衣、迦絺那衣出、小屋处所指示、精舍处所指示——这六种羯磨是重的，通过白后而作是不允许的，必须宣告白二羯磨语后而作。其余十三种认可，如分卧具、分亡者衣等认可，像这样的轻羯磨，通过白后而作也是允许的。但以白一羯磨和白四羯磨的方式则不应作。白四羯磨必须宣告一次白文和三次羯磨语后而作，不应以白羯磨等方式而作——这是此处的概要。
Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo.
15详细而言，这四种羯磨的判别，在《附随》末尾的《羯磨品》中，以‘以几种方式失败’等方法已经给出。其中若有不明之处，我们将在《羯磨品》中解释。如此，则解释不会在不恰当的地方出现，而且由于从开头就了解每一种羯磨，将变得容易理解。
Vitthārato pana imāni cattāri kammāni ‘‘katihākārehi vipajjantī’’tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati.
216216．关于争议调解事项，其根本等应以巴利语本义为准审知。
216.Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni.
220在‘争论事可能是善的’等句中，应如此理解其义：人们用以争论的那个心之生起是争论，而由于以平息的方式应被处理，故称为事。
220.‘‘Vivādādhikaraṇaṃsiyā kusala’’ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo.
222关于‘犯事可能是善的’等句，应知这是依所说而说的意义。因为在掘地等犯事中，善心是构成因素，若有善心，则不能说‘没有犯事是善的’，所以这不是就构成因素足够的心而说的。这是就以下而说的：凡是世间罪的犯事，决定是不善的，其中没有‘可能是不善’的分别。而凡是制罪的犯事，因为故意想‘我要违犯此罪’而违犯者才是不善的，而非故意、不知情者以同宿等方式犯者是无记的，所以在此，依故意与非故意而说此分别：‘犯事可能是不善，可能是无记，没有犯事是善的。’
222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti.
19然而，若有人说：‘以善心所犯者，这称为犯事是善的’，但无心的、以羊毛足净法等生起的犯事，善心也可能生起，而其中虽存在善心，却不是犯的构成因素。依身表、语表而发动运行的身、语中的任一个才是构成因素，而那是属于色蕴的，故是无记。
Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.
20在“知道者”等句中，其含义如下：当心成为犯戒的组成部分时，以该心知道事由，并知道“我正在违犯”，即与违犯的方式一起知道、清楚地觉知，依违犯的思心所而思惟、筹划后，依努力的方式加以压制、克服，并发出无疑之心，如此所犯的诤事违犯，这种违犯即称为“不善的诤事”。
Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto ‘‘idaṃ vītikkamāmī’’ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ akusala’’nti.
21在无记的部分中，当心不成为犯戒的组成部分时，由于该心的不存在，不知道事由，也不与违犯的方式一起知道、不觉知，由于作为犯戒组成部分的违犯思的不存在，没有思惟，由于没有故意压制，没有克服，没有发出无疑之心，如此所犯的诤事违犯，这种违犯即称为“无记的诤事”。
Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ abyākata’’nti.
224在“此诤论非诤事”等句中，应知含义为：由于不存在以诸止诤法处理之事，故称为“非诤事”。
224.Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo.
37诤事论结束。
Adhikaraṇakathā niṭṭhitā.
38平息诤事的止诤法论
Adhikaraṇavūpasamanasamathakathā
228在“凡诸比丘成为业之对象”中，应知：于四众行诤事时，成为业之对象的比丘为四人；于五众行诤事时，为五人；于十众行诤事时，为十人；于二十众行诤事时，为二十人。
228.Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā.
230“善执持”指应妥善执持后接受。接受之后，为了抑制慢心，应说“今日我们洗物品，今日我们煮钵，今日有一障碍”，而延搁数日。
230.Supariggahitanti suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana ‘‘ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī’’ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ.
231“且生起无量言论”指生起无边际的、从此处到彼处的言语。也有读作“bhāsānī”的，含义相同。应任命为乌跋希迦（断诤者），即通过征求同意而任命，或通过之后所说的白二羯磨而任命。如此被任命的比丘们，应单独坐下，或就在该集会中，告知“其他未被任命者不得说任何话”，然后判决该诤事。
231.Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. ‘‘Bhāsānī’’tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya ‘‘aññehi asammatehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ.
233“在那里他可能”指在该集会中可能有。既非来自经，也非来自论母。不精通经分别，即也不精通律。以字句之影遮止义理，即只执取字句而否定义理。当看到持律比丘们对接受金银、田地、宅地等犯戒行为进行处罚时，他说：“你们为何对此犯戒进行处罚？难道经中不是说‘他远离接受金银’吗？经中只说了远离而已，这里没有犯戒。”另一位说法者，由于来自经，当对垂下、穿着下衣者指控犯戒时，他说：“你们为何对此指控犯戒？难道不是‘我应齐整地穿着下衣，此学处应修习’吗？这里只说了应修习而已，这里没有犯戒。”
233.Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā ‘‘kiṃ ime āpattiyā kāretha, ‘nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī’ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī’’ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya ‘‘kiṃ imesaṃ āpattiṃ ropetha, ‘nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī’’ti vadati.
234“如多数比丘”在此处，即使多一人也是多数，更何况多两人、三人呢？
234.Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti.
44平息诤事的止诤法论结束。
Adhikaraṇavūpasamanasamathakathā niṭṭhitā.
45三种取筹论
Tividhasalākaggāhakathā
235“为了告知”指为了说明。在“秘密”等中，于无惭者众多的集会，应行秘密取筹；于有惭者众多的集会，应行公开取筹；于愚者众多的集会，应行耳语取筹。作颜色标记后，即对如法说者与非法说者的筹，赋予标记想，使其相互不同。然后，应将所有筹作成衣角状，依所说方法取筹。若为“取筹不善”，应撤回，即说“取筹不善”后，再取，乃至三次取筹。若为“取筹善”，应宣布，即当如法说者多出一人时，宣布“取筹善”。应如那些如法说者所说，平息该诤事。若乃至三次，非法说者仍为多数，则当天应说“今日非时，明日当知”而起立，为了分裂无惭者之党，寻求如法说者之党，于次日再行取筹。此为秘密取筹。
235.Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti ‘‘duggahitā salākāyo’’ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte ‘‘suggahitā salākāyo’’ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja ‘‘akālo, sve jānissāmā’’ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho.
29在耳语取筹中，当取筹后应说：此处，若僧团上座取了非法说者之筹，应如此开导他：“尊者，您年长耆宿，这不适合您，这是如法说者之筹。”应向他出示另一筹。若他取了该筹，则应给予。若他仍不觉悟，则应说“勿告知任何人”。其余如前所述。公开取筹即公开之义。
Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – ‘‘bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā’’ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato ‘‘mā kassaci ārocehī’’ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva.
48三种取筹论结束。
Tividhasalākaggāhakathā niṭṭhitā.
49惩彼过调伏论
Tassapāpiyasikāvinayakathā
238“近波罗夷”在此处，于淫欲法中，近波罗夷指突吉罗；于不与取等中，指偷兰遮。“正在推脱”指以“我不记得”的言语推脱。“过度逼问”指以“喂，尊者”等言语被过度逼问。“贤友，我确实记得”指为了覆藏波罗夷而如此承认。当他再次被过度逼问时，承认“我确实记得”后，因恐惧“现在他们将毁灭我”，而说“我是开玩笑”等。对此人应作惩彼过羯磨。若他将成为具戒者，圆满义务后，可得罪之止息；若不如此，则将如被灭摈者。其余各处，含义明显。
238.Pārājikasāmantaṃvāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti ‘‘na sarāmī’’ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti ‘‘iṅghāyasmā’’tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno ‘‘sarāmi kho’’ti paṭiññaṃ datvā ‘‘idāni maṃ nāsessantī’’ti bhayena ‘‘davāya me’’tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti.
51惩彼过调伏论结束。
Tassapāpiyasikāvinayakathā niṭṭhitā.
52止诤犍度注释结束。
Samathakkhandhakavaṇṇanā niṭṭhitā.