止争论分别
止分别
Samathabhedaṃ
1争论事方便品释
Adhikaraṇapariyāyavāravaṇṇanā
293293. 第六「方式品」中「无贪为前行」等，是就教法住立不颠倒、说法者之诤论而说。「十八破僧事为处」等，于法等中以「非法」等摄取而显示，此处即破僧事，彼等因身诤等诤论之因故为「处」，因场所故为「事」，因所依故称「地」。「无记因」者，就无学者之诤论而说。「十二根本」者，忿与恨、覆与恼、嫉与悭、诳与谄、恶欲与大欲、见取与执取难舍，依此六对之故，六法及贪等六因，此十二法为诤事之根本。
293. Chaṭṭhe pariyāyavāre alobho pubbaṅgamotiādi sāsanaṭṭhitiyā aviparītato dhammavādissa vivādaṃ sandhāya vuttaṃ. Aṭṭhārasa bhedakaravatthūni ṭhānānīti dhammādīsu adhammotiādinā gahetvā dīpanāni idheva bhedakaravatthūni, tāni eva kāyakalahādivivādassa kāraṇattā ṭhānāni, okāsattā vatthūni, ādhārattā bhūmiyoti ca vuttāni. Abyākatahetūti asekkhānaṃ vivādaṃ sandhāya vuttaṃ. Dvādasa mūlānīti kodho upanāho, makkho palāso, issā macchariyaṃ, māyā sāṭheyyaṃ, pāpicchatā mahicchatā, sandiṭṭhiparāmāsitā ādhānaggāhīduppaṭinissajjitānīti imesaṃ channaṃ yugaḷānaṃ vasena cha dhammā ceva lobhādayo cha hetū cāti dvādasa dhammā vivādādhikaraṇassa mūlāni.
294294. 「十四根本」者，彼十二与身语合为十四，为争论罪事之根本。
294.Cuddasa mūlānīti tāneva dvādasa kāyavācāhi saddhiṃ cuddasa anuvādādhikaraṇassa mūlāni.
295295. 于掘地等除施设外，为显示以善无记心为根之罪生起，故说「无贪为前行」等。「七罪聚为处」等，因七罪聚由覆藏缘而有罪生起故说。于《巴利》中确实说「由罪事之缘犯四罪」。「六因」者，此因善罪因之说法不适当而说，非因善因不存在。确实说「无贪为前行」等为始。罪因即以「前行」之名而说。
295. Pathavīkhaṇanādīsu paṇṇattivajjesu kusalābyākatacittamūlikā āpatti hotīti dassetuṃ ‘‘alobho pubbaṅgamo’’tiādi vuttaṃ. Satta āpattikkhandhā ṭhānānītiādi sattannaṃ āpattikkhandhānaṃ paṭicchādanapaccayā āpattisambhavato vuttaṃ. ‘‘Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatī’’ti (pari. 290) hi vuttaṃ. ‘‘Cha hetū’’ti idaṃ kusalānaṃ āpattihetuvohārassa ayuttatāya vuttaṃ, na pana kusalahetūnaṃ abhāvato. ‘‘Alobho pubbaṅgamo’’ti hi ādi vuttaṃ. Āpattihetavo eva hi pubbaṅgamanāmena vuttā.
296296. 「四甘马为处」等中，求听语、单白等语称为「甘马」。彼等于一界内和合集会、具甘马资格者，因同意、宣告作用、成就所摄之僧团计数作用自性之事甘马事无所依故，称为「处、事、地」。「一根本为僧团」者，依多数而说。因对于众单白求听，众亦为根本。「或从单白」者，因单白、白二、白四甘马语具单白形式、以单白为先故说。于甘马单白、甘马语单白之二种单白中，宣告亦因以甘马为根本故摄入。此单白之分别于后将显明。
296.Cattāri kammāni ṭhānānītiādīsu apalokanavācā, ñattiādivācāyo ca kammānīti vuttaṃ. Tā eva hi ekasīmāyaṃ sāmaggimupagatānaṃ kammappattānaṃ anumatiyā sāvanakiriyānipphattisaṅkhātassa saṅghagaṇakiccasabhāvassa kiccādhikaraṇassa adhiṭṭhānābhāvena ‘‘ṭhānavatthubhūmiyo’’ti vuccanti. Ekaṃ mūlaṃ saṅghoti yebhuyyavasena vuttaṃ. Gaṇañattiapalokanānañhi gaṇopi mūlanti. Ñattito vāti ñattiñattidutiyañatticatutthakammavācānaṃ ñattirūpattā, ñattipubbakattā ca vuttaṃ. Kammañattikammavācāñattivasena hi duvidhāsu ñattīsu anussāvanāpi kammamūlakantveva saṅgayhanti. Ñattivibhāgo cāyaṃ upari āvi bhavissati.
5「此七止争论……乃至……以方式」者，此为问句。「可能」者，此为答复。「如何可能」者，此为再问。「争论事有二止争论」等，再为答复。其中「以事」者，此为「七止争论成十止争论」之因说。「以方式」者，此为「十止争论成七止争论」之因说。义为：以四种事所摄之事，及以教说次第所摄之方式。
‘‘Ime satta samathā…pe… pariyāyenā’’ti idaṃ pucchāvacanaṃ. ‘‘Siyā’’ti idaṃ visajjanaṃ. ‘‘Kathañca siyā’’ti idaṃ puna pucchā. Vivādādhikaraṇassa dve samathātiādi puna visajjanaṃ. Tattha ‘‘vatthuvasenā’’ti idaṃ ‘‘satta samathā dasa samathā hontī’’ti imassa kāraṇavacanaṃ. ‘‘Pariyāyenā’’ti idaṃ ‘‘dasa samathā satta samathā hontī’’ti imassa kāraṇavacanaṃ. Catubbidhādhikaraṇasaṅkhātavatthuvasena ca desanākkamasaṅkhātapariyāyavasena cāti attho.
7争论事方便品释已毕。
Adhikaraṇapariyāyavāravaṇṇanā niṭṭhitā.
8共通品等释
Sādhāraṇavārādivaṇṇanā
297297. 第七「共通品」中「共通」者，与争论事之止息作用共通。一切处皆如是。
297. Sattame sādhāraṇavāre sādhāraṇāti vivādādhikaraṇassa vūpasamanakiccasādhāraṇā. Evaṃ sabbattha.
298298. 第八「彼分段落」中，「彼分」者，乃平息争论事之一方的支持者。
298. Aṭṭhame tabbhāgiyavāre tabbhāgiyāti vivādādhikaraṇassa vūpasamanato tappakkhikā.
11共通品等释已毕。
Sādhāraṇavārādivaṇṇanā niṭṭhitā.
12止与止之共通品释
Samathāsamathassasādhāraṇavāravaṇṇanā
299299. 第九「止争论与止争论共通段落」中，有人问道：「一切止争论法是共同平息一争论事，还是各别平息？」对此答言：「有止争论法与止争论法共通者，亦有止争论法与止争论法不共通者。」依争论事之顺序——即争论事、罪事、任务事——列举平息彼等之因的止争论法，故说「多数决」等。由于离开现前调伏则任何止争论法皆不可能成立，故其余六种止争论法皆说为与现前调伏共通；然而此六者彼此之间无相互依存关系，故说彼等互相不共通。彼分段落亦依此同一方式理解。
299. Navame samathāsamathasādhāraṇavāre ‘‘sabbe samathā ekatova adhikaraṇaṃ samenti udāhu nānā’’ti pucchantena ‘‘samathā samathassa sādhāraṇā, samathā samathassa asādhāraṇā’’ti vuttaṃ. Vivādādiadhikaraṇakkamena tabbūpasamahetubhūte samathe uddharanto ‘‘yebhuyyasikā’’tiādimāha. Sammukhāvinayaṃ vinā kassaci samathassa asambhavā sesā chapi samathā sammukhāvinayassa sādhāraṇā vuttā, tesaṃ pana channaṃ aññamaññāpekkhābhāvato te aññamaññaṃ asādhāraṇā vuttā. Tabbhāgiyavārepi eseva nayo.
14止与止之共通品释毕。
Samathāsamathassasādhāraṇavāravaṇṇanā niṭṭhitā.
15止现前调伏品等释
Samathasammukhāvinayavārādivaṇṇanā
301-3301-3. 第十一段落中，亦有「现前调伏」等之问。「多数决、忆念调伏」等为答。如此，在律段落、善段落及其后各段落中，问与答的区分皆应如是了知。
301-3. Ekādasamavārepi sammukhāvinayotiādi pucchā. Yebhuyyasikā sativinayotiādi visajjanaṃ. Evaṃ vinayavāre kusala-vāre tato paresupi pucchāvisajjanaparicchedo veditabbo.
10在此，「现前调伏或为善」等诸句，是就各各律事中、以及与争论事等相应之人所生起的善等法而言，分别说现前调伏等止争论法之义；争论事等之善等性质，亦是以各各近似用法而说。然而，此现前调伏之名，乃指僧团现前等诸条件，由于彼等诸条件本质上无过失，故即使有不善存在，以不善为近似用法亦不适当——犹如罪争论以不善为近似用法一般——因此，「现前调伏无不善」，此乃其义。
Tattha sammukhāvinayo siyā kusalotiādīsu tasmiṃ tasmiṃ vinayakamme, vivādādimhi ca niyuttapuggalānaṃ samuppajjanakakusalādīnaṃ vasena sammukhāvinayādīnaṃ, vivādādīnañca kusalādibhāvo tena tena upacārena vutto. Yasmā panetassa sammukhāvinayo nāma saṅghasammukhatādayo honti, tesañca anavajjasabhāvattā akusale vijjamānepi akusalattūpacāro na yutto āpattādhikaraṇassa akusalattūpacāro viya, tasmā natthi sammukhāvinayo akusaloti attho.
304304. 其后诸句「凡得多数决之处，彼处亦得现前调伏」等，乃为显示现前调伏必然与其余止争论法相互结合，而其余六种止争论法彼此之间则无相互结合，故如此宣说。
304. Tato paresu yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatītiādi sammukhāvinayassa itarehi samathehi niyamena saṃsaṭṭhataṃ, itaresaṃ pana channaṃ aññamaññaṃ saṃsaggābhāvañca dassetuṃ vuttaṃ.
19止现前调伏品等释毕。
Samathasammukhāvinayavārādivaṇṇanā niṭṭhitā.
20混合品等释
Saṃsaṭṭhavārādivaṇṇanā
306306. 「争论事也好、止争论法也好，此等诸法相互结合」等，乃为显示止争论法唯在各各争论事中随宜运作，以及离开争论事则彼等无独立存在之处，故如此宣说。「为了分离而施设差别」——即将止争论法从争论事中分离出来，使之不相混杂，从而施设所谓「差别」——亦即彼此不相混杂而各自独立之状态所称的「多样性」——于平息争论事之当下施设彼等之不相混杂，此是否可能？如此发问。
306.Adhikaraṇantivā samathāti vā ime dhammā saṃsaṭṭhātiādi samathānaṃ adhikaraṇesu eva yathārahaṃ pavattiṃ, adhikaraṇāni vinā tesaṃ visuṃ aṭṭhānañca dassetuṃ vuttaṃ. Vinibbhujitvā nānākaraṇaṃ paññāpetunti adhikaraṇato samathehi viyojetvā asaṃsaṭṭhe katvā nānākaraṇaṃ aññamaññaṃ asaṃsaṭṭhatāya ṭhitabhāvasaṅkhātaṃ nānattaṃ paññāpetuṃ adhikaraṇavūpasamakkhaṇe eva tesaṃ asaṃsaggaṃ paññāpetuṃ kiṃ sakkāti pucchati.
13【「止争论」等语，乃显示应受呵责之说法。「彼莫如此」——凡作此说者，应被告知「莫作此说」。然而，若谓「止争论之外，别无平息争论事之法」，此乃否定以舍弃为义的差别性——即所谓「断除之位」。但就特征而言，止争论与争论事之间确有差别，此点应当了知。「止争论由争论事而得平息」——此语之意在于：一切止争论皆经由求听等四种事务性争论事而得终结，非由其余者，故作此说。正因如此，后文将言：『现前调伏不能平息争论争论事。争论责……乃至……不能平息犯罪争论事，能平息事务争论事』等语。
Adhikaraṇantiādi gārayhavādadassanaṃ. So mā hevanti yo evaṃ vadati, so ‘‘mā evaṃ vadā’’ti vacanīyo assa, na ca labbhati samathānaṃ aññatra adhikaraṇā vūpasamalakkhaṇanti pahānāvatthānasaṅkhātaṃ nānākaraṇaṃ paṭikkhipati. Lakkhaṇato pana adhikaraṇehi samathānaṃ nānākaraṇaṃ atthevāti daṭṭhabbaṃ. Samathā adhikaraṇehi sammantīti apalokanādīhi catūhi kiccādhikaraṇehi sabbepi samathā niṭṭhānaṃ gacchanti, nāññehīti imamatthaṃ sandhāya vuttaṃ. Teneva vakkhati ‘‘sammukhāvinayo vivādādhikaraṇena na sammati. Anuvāda…pe… āpattādhikaraṇena na sammati, kiccādhikaraṇena sammatī’’tiādi (pari. 311).
307-313【第三〇七至三一三节：「争论争论事以几种止争论得以平息？」等，此为「平息段」。紧接其后的「平息与不平息段」，乃为显示止争论与争论事之间的交涉与不交涉而说。「止争论由止争论而得平息」等，此为「止争论争论事段」，乃为显示止争论相互之间的关系、争论事与争论事相互之间的关系，以及止争论与争论事之间的平息与被平息关系而说。
307-313.Vivādādhikaraṇaṃ katihi samathehi sammatītiādiko sammativāro. Tadanantaro sammatinasammativāro ca adhikaraṇehi samathānaṃ saṃsaṭṭhataṃ, visaṃsaṭṭhatañca dassetuṃ vutto. Samathā samathehi sammantītiādiko samathādhikaraṇavāro samathānaṃ aññamaññaṃ, adhikaraṇehi ca adhikaraṇānañca aññamaññaṃ, samathehi ca vūpasamāvūpasamaṃ dassetuṃ vutto.
314【第三一四节：「生起段」乃为显示争论事由争论事生起之方式而说。「无论哪一种争论事」——其意为：就其自身之生起而言，没有任何一种争论事能自行生起。「那么如何生起？」故言「然而……」等语。其中，「生起」之意为：并非立即生起，而是经由辗转因缘而生起。以「法与非法」等为缘，两人之间相互的安稳被破坏，以此为缘，双方各自寻求支持者，争吵不断扩大，争论争论事若遇某位德高望重、统领僧团、知惭愧的大众，便得平息。然而若未能平息，争论便逐渐扩大，乃至在整个僧团中引发争论争论事，由此再生起争论责等——如此经由辗转次第，在缺乏平息因缘的情况下，四种争论事便生起了。针对此义故言：「僧团争论，即争论争论事」——其意为：僧团争论时所产生的争论，即是争论争论事。其余各项亦依此类推。
314. Samuṭṭhāpetivāro pana adhikaraṇehi adhikaraṇānaṃ uppattippakāradassanatthaṃ vutto. Na katamaṃ adhikaraṇanti attano sambhavamattena ekampi adhikaraṇaṃ na samuṭṭhāpetīti attho. Kathañcarahi samuṭṭhāpetīti āha ‘‘api cā’’tiādi. Tattha jāyantīti anantarameva anuppajjitvā paramparapaccayā jāyantīti adhippāyo. ‘‘Dhammo adhammo’’tiādinā ubhinnaṃ puggalānaṃ vivādapaccayā aññamaññakhemabhaṅgā honti, tappaccayā tesaṃ pakkhaṃ pariyesanena kalahaṃ vaḍḍhantānaṃ vivādo kañci mahāparisaṃ saṅghapariṇāyakaṃ lajjiṃ āgamma vūpasamaṃ gacchati. Tathā avūpasamante pana vivādo kamena vaḍḍhitvā sakalepi saṅghe vivādaṃ samuṭṭhāpeti, tato anuvādādīnīti evaṃ paramparakkamena vūpasamakāraṇābhāve cattāri adhikaraṇāni jāyanti. Taṃ sandhāyāha ‘‘saṅgho vivadati vivādādhikaraṇa’’nti. Saṅghassa vivadato yo vivādo, taṃ vivādādhikaraṇaṃ hotīti attho. Esa nayo sesesupi.
25混合品等释毕。
Saṃsaṭṭhavārādivaṇṇanā niṭṭhitā.
26亲近品释
Bhajativāravaṇṇanā
318【第三一八节：紧接其后的「段落」中，「争论争论事是四种争论事……」等语，乃依前述方式，为显示争论事之间即便互为缘起，亦具有各自独立之性质而说。在「争论争论事归属于四种争论事中的争论争论事」等语中，其意应如此理解：争论争论事在四种争论事之中，唯归属于争论争论事之性质，而不归属于其他争论事之性质；在四种争论事之中，唯依止于争论争论事之性质，唯摄入于争论争论事，唯以争论争论事之性质而被摄收。
318. Tadanantaravāre pana vivādādhikaraṇaṃ catunnaṃ adhikaraṇānantiādi adhikaraṇānaṃ vuttanayena aññamaññapaccayattepi saṃsaggabhāvadassanatthaṃ vuttaṃ. Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ vivādādhikaraṇaṃ bhajatītiādīsu vivādādhikaraṇaṃ catūsu adhikaraṇesu vivādādhikaraṇabhāvameva bhajati, nāññādhikaraṇabhāvaṃ, catūsu adhikaraṇesu vivādādhikaraṇattameva nissitaṃ vivādādhikaraṇameva pariyāpannaṃ vivādādhikaraṇabhāveneva saṅgahitanti evamattho gahetabbo.
319【第三一九节：「争论争论事归属于七种止争论中的几种止争论？」等语，乃为显示四种争论事各有其决定性的止争论方式而说。其中，「归属于几种止争论」之意为：为平息自身，须趋向几种止争论，须依几种止争论而得平息。「摄入于几种止争论」之意为：为使自身得以平息，以与彼等相同之方式进入几种止争论之中。「由几种止争论所摄收」之意为：由正在进行平息者，以几种止争论来进行平息，为此目的而被摄收。
319.Vivādādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajatītiādi pana catunnaṃ adhikaraṇānaṃ vūpasamane sati niyatasamathe dassetuṃ vuttaṃ. Tattha kati samathe bhajatīti attano upasamatthāya kittake samathe upagacchati, kittake samathe āgamma vūpasamaṃ gacchatīti attho. Kati samathapariyāpannanti attānaṃ vūpasametuṃ katisu samathesu tehi samānavasena paviṭṭhaṃ. Katihi samathehi saṅgahitanti vūpasamaṃ karontehi katihi samathehi vūpasamakaraṇatthaṃ saṅgahitaṃ.
29「Bhajati」之详释已毕。
Bhajativāravaṇṇanā niṭṭhitā.