3. Vinayapeyyālaṃ · 3. 律广说复注
3. Vinayapeyyālaṃ3. 律复述
§201
201.Atthavaseti vuddhivisese ānisaṃsavisese. Tesaṃ pana sikkhāpadapaññattikāraṇattā āha ‘‘dve kāraṇāni sandhāyā’’ti. Atthoyeva vā atthavaso, dve atthe dve kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, kāraṇanti evampettha attho daṭṭhabbo. Yathā ‘‘anabhijjhā dhammapada’’nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti. Evamidhāpi sikkhāpadanti sikkhākoṭṭhāso sikkhāya eko padesoti ayamettha attho daṭṭhabboti āha ‘‘sikkhāpadaṃ paññattanti sikkhākoṭṭhāso ṭhapito’’ti.
201.「Atthavaseti」者，谓智慧特别、缘起特别。此中因教戒条文之缘故，所谓『二因相系』也。此处可释为义理缜密，或称为义理之缘故，言二因于二法中各自窥见。又或谓，义理即果报，此处言义为宾语，此亦谓之义理，此处之义应观作因。譬如『无贪法句』中所言，无贪者为一法门，此为义理。依此，教戒条文即为教法之总门，谓诸教戒为修习之区分，此此处其义便当如是理解，故曰『教戒谓定名，为戒总门也』。
Saṅghasuṭṭhu nāma saṅghassa suṭṭhubhāvo ‘‘suṭṭhu devā’’ti (pārā. aṭṭha. 39) āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo. Tenāha ‘‘saṅghasuṭṭhutāyāti saṅghassa suṭṭhubhāvāyā’’tiādi. Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā. Ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya. Te hi sikkhāpade asati ‘‘kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ, kiṃ amhehi kataṃ, katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ ropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati tesaṃ saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.
所谓「僧团清净」者，即是僧团清净之性质。「清净，谓贤天」之句，仿佛如经中对尊称的称呼用法，以示对圣者的尊敬。是故说「僧团清净」即谓僧团具备清净性质等。所谓恶劣人者，为不善行者。若有人虽误入恶道而受苦，纵使转归正道者不以为羞，这等人称为恶劣人。因教戒不净，必定会引佛法破坏，愚人必断僧团。然因教戒存，僧团示范戒律之正法，以佛法律持威仪结戒护持，所以经称此谓『恶劣人之监护者』。
Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, ubbāḷhā honti, kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādañca ñatvā sikkhattayapāripūriyā ghaṭentā na kilamanti, na ubbāḷhā honti. Tena tesaṃ sikkhāpadappaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharanti. Evaṃ ‘‘pesalānaṃ bhikkhūnaṃ phāsuvihārāyā’’ti ettha dvidhā attho veditabbo.
所谓圣比库专住清净之处者，谓为品德优良之比库所居之清净场所。品德优良之比库不知敬戒行为有应当与非应当，不作违犯烦恼业之事，谨守教戒修习，故不堕落。而行为不纯者，则无视教戒法度，教戒沦丧，故多诸烦恼起。由此规定戒律，旨在摄持清净之住处。恶劣人监护者，故者自此清净处居止。因依恶劣人，不能守僧团戒律，无法摄受，令僧团不合和，复多言论纷争，不能修正教戒，故比库不得住清净处。然恶劣人被监护，惟正信之众得以如法安住，故曰圣比库专住清净处二义分明。
‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
「我不为尔宣讲已见法中五浊之缚」此句出自大经注疏第3卷182节，此处提出争论之根源即是烦恼所起之五浊蔓延。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
『神祇之生者，梵天或乾达婆亦是；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
『亦是亚迦托，此往人间现身』；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –
『你们的染污已被除尽，已被洞察清除』。
Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha – ‘‘diṭṭhadhamme imasmiṃyeva attabhāve vītikkamapaccayā paṭiladdhabbāna’’ntiādi. Yadi hi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa paññavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato samparāyo, paraloko, tattha bhavā samparāyikā.
这里所说的『三界业』及余余未净的恶法。然今有诸如他人恶语反对、违犯戒律束缚等种种，皆是生于恶趣之苦，且有多种不利害，称为染污。谓曰：『现法中如实看到自性，依此断除染污所成。』如世尊不教诫戒律，则缘信戒不敬、妄取他物、杀生等因缘，必生他人恶语等现行行为，这些是符合现法而多种不利害的不善法；这些则是生于依此因缘而堕地狱等界，拘束智慧不可轻忽之业，故谓为大苦因。故此语所说：『现法中之染污，及遗世染污，俱相对治。』所谓现法者，即眼前自在之状态，其中的存有即为现法。往生之后，来生所至彼界称为遗世，彼处则为来世。此即现法（得此生者）与来世（得后生者）之区别。
Akusalaverānanti pāṇātipātādipañcaduccaritānaṃ. Tāni verakāraṇattā ‘‘verānī’’ti vuccanti, puggalesu pana uppajjamānāni verāni. Te eva vā dukkhadhammāti heṭṭhā vuttā vadhabandhanādayo. Tesaṃ pakkhupacchedanatthāyāti tesaṃ pāpicchānaṃ pakkhupacchedāya gaṇabhojanasadisaṃ sikkhāpadaṃ paññattaṃ. Paṇḍitamanussānanti lokiyaparikkhakajanānaṃ. Te hi sikkhāpadapaññattiyā sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā – ‘‘yāni vata loke mahājanassa rajjanadussanamuyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī’’ti pasādaṃ āpajjanti vinayapiṭake potthakaṃ disvā micchādiṭṭhikatavedibrāhmaṇo viya. Uparūparipasādabhāvāyāti bhiyyo bhiyyo pasāduppādanatthaṃ. Yepi hi sāsane pasannā kulaputtā, tepi sikkhāpadapaññattiṃ vā ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho, ayyā, dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī’’ti bhiyyo bhiyyo pasīdanti.
所谓恶五法行，是指杀生等五种恶行。因有害他者，名为『恶』，因缘于人中现起之诸害，因恶故亦苦，故更说为束缚禽箝之事。为断其恶，规定此戒条，谓此戒为与恶念断绝之法。聪明之人，谓世间受谤多者，即有漏有染习气之人生起恶报之因。比如见闻令心安乐之戒本，心生信重，犹如邪见婆罗门误解相似。因而越发生起安乐心。如法弟子因受戒得定，见诸修行者虽行苦事，但因戒故，令心欢喜。
Saddhammassaciraṭṭhitatthanti pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti tividhassapi saddhammassa ciraṭṭhitatthaṃ. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti ayaṃ paṭipattisaddhammo nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ adhigamasaddhammo nāma. So sabbo yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti.
所谓正法长存，是指教法不坏、行持完整、证得真谛三种长久存在之正法。就三藏集成之佛语，此为教义不坏。三藏包含律藏第十三章、二部大法，以及持戒、禅定、慧学四行。四圣道、四圣果及涅槃亦属于此证得真谛。此皆由戒律约定而起，持戒、理解戒律真意，则达戒法之觉知而证得出世法。故戒律约定具有长久保持教法之功用。
Pañcavidhassapivinayassāti tadaṅgavinayādivasena pañcappakārassa vinayassa. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 39) pana sikkhāpadapaññattiyā sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito supatthambhito. Tena vuttaṃ ‘‘vinayānuggahāyā’’ti. Tattha saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidhopi saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Pahānavinayoti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidhampi pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā pahānavinayoti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato sikkhāpadasaṅkhāto paññattivinayoti sikkhāpadapaññattiyā anuggahito hoti.
所谓五种训诂律，是指律藏中有关五种律的分类。律注中云：戒律约定包括守护律，放逸律，止诤律及约定律四种，亦有五种分类作支撑利益。守护律即持戒、念戒、慧戒、忍戒及精进戒五种守护，亦即依戒节制身体等不善行为，是为守护；称为律。放逸律指离弃罪业、离欲、离断、专注及解脱五法，是谓放逸；即离弃恶行而断除。止诤律是七种止争法门。约定律即戒条规约。戒律约定乃因戒律成文，并因戒而起之约定，故此结构支持戒律之维护。
§202-230
202-230.Bhikkhūnaṃ pañcāti nidānapārājikasaṅghādisesāniyatavitthāruddesavasena pañca bhikkhūnaṃ uddesā. Bhikkhunīnaṃ cattāroti bhikkhūnaṃ vuttesu aniyatuddesaṃ ṭhapetvā avasesā cattāro.
第202-230节，论及五人犯巴拉基、桑喀地谢萨等不定罪犯之细述共五处是五比库之处，女比库因仅四处犯戒，则保持四处，余则不定处略述。
Ehibhikkhūpasampadāti ‘‘ehi bhikkhū’’ti vacanamattena paññattaupasampadā. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati, bhaṇḍu kāsāvavasano hoti – ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto.
所谓“来吧，比库”，仅以这句简短的话指称正式授戒。世尊观看一位具备比库资格的修行者，夜晚披着尘垢衣，肤色如纯金，右手藏于胸前，放声宣说说法：『来吧，比库，应当修行正法，确实断尽苦的根本。』同此世尊言语，一般俗家男子即刻隐退，出家及受具足戒法渐次完成，并着袈裟衣服——或穿一件，或披一件，或以一块布搭于左肩，坐于树下，土墙或莲花色泥台之上。
‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;
「三衣已受，袈裟已得，磨针及束带皆具；
Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti. (dī. ni. aṭṭha. 1.215; ma. ni. aṭṭha. 1.294; 2.349; a. ni. aṭṭha. 2.4.198; pārā. aṭṭha. 45 padabhājanīyavaṇṇanā; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā; mahāni. aṭṭha. 206) –
比库行净，辛勤修习正道。」（经藏文献多处举例引用）
Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati.
如是宣说，教训周详，像出家百年长老一般，既具足正行，作为佛陀弟子，恭敬恭礼正觉者，身心安立。
Saraṇagamanūpasampadāti ‘‘buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi anuññātaupasampadā. Ovādūpasampadāti ovādappaṭiggahaṇaupasampadā. Sā ca ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘tibbaṃ me hirottappaṃ, paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti, evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154) iminā ovādappaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.
关于皈依与授戒，谓以誓愿皈依佛法僧三宝，由宣发誓愿语断除分别，即获三皈依之具足资格。关于戒律授受，有授戒教诫。闻云：「故此，咖萨巴，汝应谨守戒律，警觉谨慎，臻至「我必修持防止懈怠，戒备中道居于长者等中」之正法；此乃汝当修习之法。故此，咖萨巴，汝亦当以清净心听闻一切善法，断除杂乱心念，摄受为己，专注不断，如此修习。又故此，咖萨巴，汝当修习令身体念住不离散之法，此乃汝当遵守戒律。」如此教诫教导，咖萨巴长老得以正式授戒。
Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ ‘‘uddhumātakasaññāti vā, sopāka, rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’nti dasa asubhanissite pañhe pucchi. So byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi, tvaṃ sopākā’’ti pucchi. Sattavassohaṃ bhagavāti. Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsīti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.
所谓问答授戒，乃弟子以问答形式受戒之法。传云世尊曾经巡视初住林，遇见新入林的沙玛内拉称为「苏巴卡」，世尊问之：“你是否知晓死后有上往或色相？”苏巴卡回答。世尊称赞其答复良善，接着问：“你修行几年了？”答案为七年。世尊赞叹，命其以全知全见密持正法，专心答问，遂予正法受戒许可。此即所谓问答授戒。
Ñatticatutthaupasampadā nāma bhikkhūnaṃ etarahi upasampadā. Garudhammūpasampadāti garudhammappaṭiggahaṇena upasampadā. Sā ca mahāpajāpatiyā aṭṭhagarudhammappaṭiggahaṇena anuññātā . Ubhatosaṅghe upasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena, bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi anuññātā aṭṭhavācikūpasampadā. Dūtena upasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātā upasampadā.
上座弟子所受的第四种出家戒律名为达上戒（upasampadā）。所谓达上戒，是指以庄重具足戒律意义的受戒。那尊重大摩诃波阇波提所设八道庄严戒律的戒法，即为此戒法所不许违犯。两众戒律之间称为出家戒，即比库尼出家戒及比库出家戒各自的第四种戒律，以此两种戒律合而为一，即为八威仪达上戒。至于代理受戒，则是指准提婆迦国女为代理所授的出家戒。
Ñattikammaṃnava ṭhānāni gacchatīti katamāni nava ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, uposatho, pavāraṇā, sammuti, dānaṃ, paṭiggahaṃ, paccukkaḍḍhanaṃ, kammalakkhaṇaññeva navamanti evaṃ vuttāni nava ṭhānāni gacchati. Tattha ‘‘suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyya, āgacchāhīti vattabbo’’ti (mahāva. 126) evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.
有关戒律九种内容所涵盖的领域，分别是哪些？其分别是：清净共住（osāraṇa）、清净共离（nissāraṇa）、比库日课（uposatha）、比库例退（pavāraṇā）、共同约定（sammuti）、施舍（dāna）、受戒仪式（paṭiggaha）、再受戒（paccukkaḍḍhana）、及戒行表记（kammalakkhaṇa）；这九者即所谓的戒律九种内容。经云：“愿汝为闻，尊者们，僧团，当注重当缘何种名称而行受此尊者出家戒者，若当时僧众有戒律集合，彼出家戒当相应而至，应当如是行”，此即戒律受戒时以清净共住为起始的九种内容。
‘‘Suṇantu me, āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko, imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’’ti evaṃ ubbāhikavinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.
经文谓：“诸尊者当听，此名称彼名称，即是一位说法比库，其并非逐字传递经文义理，乃是根据义理之相作说明解说。若诸尊者有戒律集合，彼说法比库起立宣布，如是声明后，本事则得安住静止。”此谓断除谤议的说法比库授与解脱，名为断除谤议。
‘‘Suṇātu me, bhante, saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.
经文云：“愿汝闻，尊者们，今日之比库日课为十五项，如有戒律集合，僧团当举行比库日课。”以此，依比库日课仪式设立的共同约定，称为比库日课。
‘‘Suṇātu me, bhante, saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.
经云：“愿汝闻，尊者们，今日之例退为十五项，如有戒律集合，僧团当行例退。”因此，由例退仪式所设的共同约定，名为例退。
‘‘Suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā’’ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.
经云：“愿汝为闻，尊者们，出家戒之名称，若有戒律集合，某尊者愿遵循彼名称；若戒律合会，当各尊者相互遵循彼名称；若戒律合会，我当向彼名称询问障碍事项；若戒律合会，当彼名称相互询问障碍事项；若戒律合会，我愿向彼名称询问律法；若戒律合会，彼名称当相互询问律法；若戒律合会，我被该名称问到时，应答并释疑；若戒律合会，彼名称间的问答得以释除。”此即为以自己或他者相互承认称谓而立的共同约定，称为共同约定（sammuti）。
‘‘Suṇātu me, bhante, saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti, ‘‘yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.
「欲闻我言，尊者们，僧团，此种衣物为女性比库的弃受品，是属于僧团的遗弃物。若僧团批准，僧团可以将此衣给予女性比库。」又言：「当长老们批准时，长老可以将此衣给予女性比库。」如此，弃受衣物等之受具，便称为受具。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti, ‘‘yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpatiṃ paṭiggaṇheyya’’nti, tena vattabbo ‘‘passasī’’ti? Āma passāmīti. ‘‘Āyatiṃ saṃvareyyāsī’’ti evaṃ āpattippaṭiggaho paṭiggaho nāma.
「欲闻我言，尊者们，此女性比库若犯戒，则能消除罪过，阐明释疑，教化众生。若僧团批准，我即可接受女性比库的犯戒；又言：『当长老们批准时，我即可接受女性比库的犯戒。』由此所行的接受，名为『看护』。问：是否应当看护？答：确实应当看护。言：『宜当持戒约束』，此即犯戒受具的接受。
‘‘Suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāle pavāreyyāmā’’ti, te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā saṅghe adhikaraṇakārakā taṃ kālaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā ‘‘suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā’’ti evaṃ katā pavāraṇā paccukkaḍḍhanā nāma.
「欲听我言，长老们在住者，当长老们批准时，现在举行伍波萨他日，诵行巴帝摩卡戒，并请放日。」若是如是，尊者们，比库们作法器使用者，纠纷制造者，负责议事者，应当遵从此时。住者比库各自随力，如此告知住者比库：「欲闻我言，长老们批准时，现在举行伍波萨他日，诵行巴帝摩卡戒，来年盛夏请放。」如此所做的请放，称为『请放召集』。
Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo ‘‘suṇātu me, bhante, saṅgho, amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahu assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisaṃyutta’’nti evaṃ tiṇavatthārakasamathe katā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.
凡应当统一集会者，集会后住者比库按其力相互告知：「欲闻我言，尊者们，僧团中因法器之事及纠纷纷争产生，经常有许多烦恼事，众生所诵，含纷扰言语。若我们因这些犯戒相互冲突，乃至法律上生根深蒂固的分裂，则此案或将发生严重分歧。若僧团批准，僧团应由三折背法器调解，令此争议平息，安置重罪与与俗人相应的惩罚。」如是由三折背法器调解的和解，乃称为首次全面集会的用法器性质。
Ñattidutiyaṃkammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ , nissāraṇaṃ, sammuti, dānaṃ, uddharaṇaṃ, desanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā, tasseva pataukkujjanavasena vuttā osāraṇā ca veditabbā. Sīmāsammuti ticīvarena avippavāsasammuti santhatasammuti bhattuddesakasenāsanaggāhāpakabhaṇḍāgārika- cīvarappaṭiggāhaka-cīvarabhājaka-yāgubhājaka-phalabhājaka-khajjabhājaka-appamattakavissajjaka- sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesaka-sāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kaṭhinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ. Kaṭhinuddhāraṇavasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tissopi ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dvepi ñattidutiyakammavācā vuttā. Tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ.
第二类行事共七种，何为这七种？即遣散、驱逐、认可、施与、解放、说法、及其他行事特征，这被称为七处行事。于此，瓦萨期间里查维族以镇压徒众为遣散，以逐屋徒众为遣散，应知此之义。地方认可有毕伽瓦三衣内禁出入、穿著许可、出入许可、供养之家、座具、藏物处、衣物承受与分施、祭祀布施、果实布施、咀嚼布施、常戒放逸、香料肯纳、衣料肯纳、寺院清扫、沙玛内拉清扫等认可名目。依此认可，认可具足于皆受具，故受具有二分类。依此认定即为行事性质。
Ñatticatutthakammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, sammuti, dānaṃ, niggahaṃ, samanubhāsanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. Ukkhittānuvattakā, aṭṭha yāvatatiyakā, ariṭṭho, caṇḍakāḷī ca imete yāvatatiyakāti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadakammaabbhānakammavasena kammalakkhaṇaṃ veditabbaṃ.
第四类行事共七处，何为此七处？即遣散、驱逐、认可、施与、摄受、协同及其他行事特征，此乃七处。于此，因伤害长者等七类行事而引出的驱逐；以调伏该等行事为遣散，应知此义。以比库之戒劝戒认可为认可。因施与衣物与住所而获得施予。因初受戒戒身事由为摄受。归顺者、八至十二岁儿童、恶童、狂暴女等八至十二岁者，以此十一种协同定义为协同。于沙玛内引导诸行事，视为行事性质，可称为施用协同。依此，应知行事性质。
Dhammasammukhatātiādīsu yena dhammena, yena vinayena, yena satthusāsanena saṅgho kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā, satthusāsanasammukhatā. Tattha dhammoti bhūtavatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anusāvanasampadā ca. Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā nappaṭikkosanti, ayaṃ saṅghasammukhatā. Yassa saṅgho kammaṃ karoti, tassa sammukhībhāvo puggalasammukhatā. Sesamettha vuttanayattā uttānatthameva.
所谓与法相应者，指的是以何种法、何种律仪、何种尊者教法而僧团行持行为，谓此为与法相应、与律相应、与尊者教法相应。此中“法”当解为实体法，“律”则为规劝与戒条。“尊者教法”名为该种传承之其种规约及唯命之法。众僧所行之戒律及仪轨，众僧受持具足，则彼皆来至，贪欲断绝，欲念消除，彼此相对而不违背，此所谓与僧团相应。以僧团行持者，其所为之对相，乃与个人相应。余言此已述尽，意旨明了。
Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya · 如是满足希求注中
Dukanipātavaṇṇanāya anuttānatthadīpanā samattā. · 增支部注释二集解释之未显明义之阐明已完成。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāye · 增支部中
Tikanipāta-ṭīkā · 三集疏
1. Paṭhamapaṇṇāsakaṃ
第一五十卷