2. Saṅghādisesakaṇḍaṃ · 2. 桑喀地谢萨篇义注

1000 段 · CSCD 巴利原典

1. Pārājikakaṇḍaṃ一、巴拉基咖篇

1. Paṭhamapārājikaṃ

第一条巴拉基戒

Sudinnabhāṇavāravaṇṇanā苏定那诵品解释

§24

24. Ito paraṃ tena kho pana samayena vesāliyā avidūretiādi yebhuyyena uttānatthaṃ. Tasmā anupadavaṇṇanaṃ pahāya yattha yattha vattabbaṃ atthi, taṃ tadeva vaṇṇayissāma. Kalandagāmoti kalandakā vuccanti kāḷakā, tesaṃ vasena laddhanāmo gāmo. Kalandaputtoti gāmavasena laddhanāmassa rājasammatassa cattālīsakoṭivibhavassa kalandaseṭṭhino putto. Yasmā pana tasmiṃ gāme aññepi kalandanāmakā manussā atthi, tasmā kalandaputtoti vatvā puna seṭṭhiputtoti vuttaṃ. Sambahulehīti bahukehi. Sahāyakehīti sukhadukkhāni saha āyanti upagacchantīti sahāyā, sahāyā eva sahāyakā, tehi sahāyakehi. Saddhinti ekato. Kenacideva karaṇīyenāti kenacideva bhaṇḍappayojanauddhārasāraṇādinā kiccena; kattikanakkhattakīḷākiccenātipi vadanti. Bhagavā hi kattikajuṇhapakkhe vesāliṃ sampāpuṇi. Kattikanakkhattakīḷā cettha uḷārā hoti. Tadatthaṃ gatoti veditabbo.

二十四、此后，彼时于韦舍离城等处，人们多广泛误解后，其目的多为高尚故。因而舍弃了不合于教义的附带阐述，只就当说明之处，逐一释义。所谓迦兰陀村者，即称迦兰陀众为迦兰陀族，彼等居住之地名。所谓迦兰陀子者，谓村落居民迦兰陀族长之子，且获得国王认可，拥四千万财富者。因该村尚有他名迦兰陀之人故，故以迦兰陀子称之，复以族长之子为名。所谓众多者，谓多人也。所谓助伴者，谓与之同苦乐同来往者，即协力之伴侣。所谓信众者，是诸人共一信心。所谓某因缘业因者，谓因特定因缘或业之作事；例如筏节、星宿、游戏之用事亦常被提及。世尊于筏节与季节之中，恰好到达韦舍离。于此，所谓季节游戏极为热烈，谓此达成，如此了知也。

Addasa khoti kathaṃ addasa? So kira nagarato bhuttapātarāsaṃ suddhuttarāsaṅgaṃ mālāgandhavilepanahatthaṃ buddhadassanatthaṃ dhammasavanatthañca nikkhamantaṃ mahājanaṃ disvā ‘‘kva gacchathā’’ti pucchi. ‘‘Buddhadassanatthaṃ dhammasavanatthañcā’’ti. Tena hi ‘‘ahampi gacchāmī’’ti gantvā catubbidhāya parisāya parivutaṃ brahmassarena dhammaṃ desentaṃ bhagavantaṃ addasa. Tena vuttaṃ – ‘‘addasa kho…pe… desenta’’nti. Disvānassāti disvāna assa. Etadahosīti pubbe katapuññatāya codiyamānassa bhabbakulaputtassa etaṃ ahosi. Kiṃ ahosi? Yaṃnūnāhampi dhammaṃ suṇeyyanti . Tattha yannūnāti parivitakkadassanametaṃ. Evaṃ kirassa parivitakko uppanno ‘‘yamayaṃ parisā ekaggacittā dhammaṃ suṇāti, aho vatāhampi taṃ suṇeyya’’nti.

所谓所见者，何以为见？彼因居于城中，手执饭器与盛有净洁上衣，披戴香环，欲见佛陀、闻法也。目睹广大人群，于彼问曰：“往何处去？”答曰：“为见佛陀、闻法。”彼复曰：“我今亦往。”遂与大群随从，环绕师长，往闻佛陀说法，见已曰：“已见...佛说法。”此乃早前世间种种功德感召，为具慧家族之子故，乃生此缘。云何？“彼等若一心专注倾听法”，此即足见。他慧便生，心念：“此会一意聆法，我愿亦能闻此”。

Athakho sudinno kalandaputto yena sā parisāti idha kasmā ‘‘yena bhagavā’’ti avatvā ‘‘yena sā parisā’’ti vuttanti ce. Bhagavantañhi parivāretvā uḷāruḷārajanā mahatī parisā nisinnā, tatra na sakkā iminā pacchā āgatena bhagavantaṃ upasaṅkamitvā nisīdituṃ. Parisāya pana ekasmiṃ padese sakkāti so taṃ parisaṃyeva upasaṅkamanto. Tena vuttaṃ – ‘‘atha kho sudinno kalandaputto yena sā parisā’’ti. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosīti na nisinnamattasseva ahosi, atha kho bhagavato sittayūpasaṃhitaṃ thokaṃ dhammakathaṃ sutvā; taṃ panassa yasmā ekamantaṃ nisinnasseva ahosi. Tena vuttaṃ – ‘‘ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosī’’ti. Kiṃ ahosīti? Yathā yathā khotiādi.

然后，此为迦兰陀子苏提那，有彼会中。云何谓“为彼世尊”与“为彼会众”言者？实则因众人喧哗，有喧哗之众坐集其中，彼时未能就坐侍世尊。然彼一处，有能就坐者，于彼会中往来而至。说曰：“此为苏提那子，彼会中之人”。苏提那未仅为坐席者，诚因世尊临坐闻法，故以“为坐听者言”。谓何为故？乃如所说之理。

Tatrāyaṃ saṅkhepakathā – ahaṃ kho yena yena ākārena bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena me upaparikkhato evaṃ hoti yadetaṃ sittayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi; tasmā pabbajjā ‘‘anagāriyā’’ti ñātabbā. Taṃ anagāriyaṃ pabbajjaṃ. Pabbajeyyanti paribbajeyyaṃ.

此处简述略说：吾由众所言，知佛所说之法。于是深入细察，体悟世间清净梵行，应一日不涣散，随时相续行持纯净心，必致达成一日内善秽之断。所行行为，诸如以簿册数目似分，安排经籍章节，依法修行。此乃非轻易之事，于城中安住，须用全力修习……彼时乃悉舍发染，适宜衣着清净梵行者之衣，掩盖破破烂烂之衣物。出离于俗宅，故名出家者。于此因出家，谓为出家修行。出家即是游方行脚。

§25

25.Aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkamīti sudinno avuṭṭhitāya parisāya na bhagavantaṃ pabbajjaṃ yāci. Kasmā? Tatrassa bahū ñātisālohitā mittāmaccā santi, te ‘‘‘tvaṃ mātāpitūnaṃ ekaputtako, na labbhā tayā pabbajitu’nti bāhāyampi gahetvā ākaḍḍheyyuṃ, tato pabbajjāya antarāyo bhavissatī’’ti saheva parisāya uṭṭhahitvā thokaṃ gantvā puna kenaci sarīrakiccalesena nivattitvā bhagavantaṃ upasaṅkamma pabbajjaṃ yāci. Tena vuttaṃ – ‘‘atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya…pe… pabbājetu maṃ bhagavā’’ti.

二十五、彼苏提那子迅速至会所，欲就于世尊前出家。然时许多亲属、同乡、朋友呕心劝阻，谓“汝为父母之独子，不可出家，若出家当有障碍。”于是于会所起身，暂退回避肉身不安，复还世尊前请求出家。经言：“然后苏提那子，迅速至会所，及众迅速立已…愿令我得出家，世尊！”

Bhagavā pana yasmā rāhulakumārassa pabbajitato pabhuti mātāpitūhi ananuññātaṃ puttaṃ na pabbājeti, tasmā naṃ pucchi – ‘‘anuññātosi pana tvaṃ sudinna mātāpitūhi…pe… pabbajjāyā’’ti.

世尊所知，因拉胡拉王子出家后，父母未曾准许其出家，不允许其为出家，从而不曾询问他——“你是否已经获得父母许可而…为出家？”

§26

26. Ito paraṃ pāṭhānusāreneva gantvā taṃ karaṇīyaṃ tīretvāti ettha evamattho veditabbo – dhuranikkhepeneva taṃ karaṇīyaṃ niṭṭhāpetvāti; na hi pabbajjāya tibbacchandassa bhaṇḍappayojanauddhārasāraṇādīsu vā nakkhattakīḷāyaṃ vā cittaṃ namati. Amma tātāti ettha pana ammāti mātaraṃ ālapati; tātāti pitaraṃ. Tvaṃ khosīti tvaṃ kho asi. Ekaputtakoti ekova puttako; añño te jeṭṭho vā kaniṭṭho vā natthi. Ettha ca ‘‘ekaputto’’ti vattabbe anukampāvasena ‘‘ekaputtako’’ti vuttaṃ. Piyoti pītijananako. Manāpoti manavaḍḍhanako. Sukhedhitoti sukhena edhito; sukhasaṃvaḍḍhitoti attho. Sukhaparihatoti sukhena parihato; jātakālato pabhuti dhātīhi aṅkato aṅkaṃ haritvā dhāriyamāno assakarathakādīhi bālakīḷanakehi kīḷamāno sādurasabhojanaṃ bhojiyamāno sukhena parihato.

26. 本节依循前文顺序继续，经应如此识解——汝当完全断除并终结此事，如折断坚硬之物般了结之；实则出家之意非出于杂念纷扰、名利恩爱之类，亦非为星象游戏等事所动心。母亲谓『母亲』，父亲谓『父亲』。汝者，意为‘你’。‘独子’即独一个儿子，无有兄长或弟弟。此处有将‘独子’一辞为慈悲所说，而化为‘独子儿’。‘亲爱’指引起喜悦者。‘喜悦’即施与乐趣者。‘欢悦’意为快乐持有者，‘因快乐而增加’之意。‘因快乐而消减’，谓生时被执著的本体，携带四肢，在幼年时与动物嬉戏，被好食良马宴乐所累，因而喜乐中有所消减。

Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsīti tvaṃ tāta sudinna kiñci appamattakampi kalabhāgaṃ dukkhassa na jānāsi; atha vā kiñci dukkhena nānubhosīti attho. Karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā; atha vā kiñci dukkhaṃ nassarasīti attho. Upayogatthe sāmivacanaṃ, saraṇatthe ca jānanā. Vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo. Taṃ sabbaṃ saddasatthānusārena ñātabbaṃ. Maraṇenapi mayaṃ te akāmakā vinā bhavissāmāti sacepi tava amhesu jīvamānesu maraṇaṃ bhaveyya, tena te maraṇenapi mayaṃ akāmakā anicchakā na attano ruciyā, vinā bhavissāma; tayā viyogaṃ vā pāpuṇissāmāti attho. Kiṃ pana mayaṃ tanti evaṃ sante kiṃ pana kiṃ nāma taṃ kāraṇaṃ yena mayaṃ taṃ jīvantaṃ anujānissāma; atha vā kiṃ pana mayaṃ tanti kena pana kāraṇena mayaṃ taṃ jīvantaṃ anujānissāmāti evamettha attho daṭṭhabbo.

你啊，儿啊，实则未曾认识任何苦；你尚且未留心哪怕一时片刻的苦；或者说，不曾切实体验苦之实相。言及言辞时，智慧为理解；体验时，则为认识；又或访苦灭时，意谓苦得消除。使用时乃言辞，也在依止时为认知。此两语表相互对照义，前语后语同义断除应显，因为此全宜循音声诠释而知。即便死亡来临，我们不愿如此，若你我间有人将死去，众生应无乐欲不惜，亦无由自己旨意而为；因由离别将至之理。既然我等亦在如此境地，何故我等接受这生命存在；以何因由，我等承认其生者？此理亦当参详。

§27

27.Tatthevāti yattha naṃ ṭhitaṃ mātāpitaro nānujāniṃsu, tattheva ṭhāne. Anantarahitāyāti kenaci attharaṇena anatthatāya.

27.“正如是地”，谓父母于彼时镇定不准其出家，于彼既定处所。‘无间断’意谓因某种阻碍而无妥当准许之意。

§28

28.Paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ yathāsukhaṃ indriyāni cārehi sañcārehi; ito cito ca upanehīti vuttaṃ hoti. Atha vā paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ laḷa, upalaḷa, rama, kīḷassūtipi vuttaṃ hoti. Kāme paribhuñjantoti attano puttadārehi saddhiṃ bhoge bhuñjanto. Puññāni karontoti buddhañca dhammañca saṅghañca ārabbha dānappadānādīni sugatimaggasodhakāni kusalakammāni karonto. Tuṇhī ahosīti kathānuppabandhavicchedanatthaṃ nirālāpasallāpo ahosi. Athassa mātāpitaro tikkhattuṃ vatvā paṭivacanampi alabhamānā sahāyake pakkosāpetvā ‘‘esa vo sahāyako pabbajitukāmo, nivāretha na’’nti āhaṃsu. Tepi taṃ upasaṅkamitvā tikkhattuṃ avocuṃ, tesampi tuṇhī ahosi. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā…pe… tuṇhī ahosī’’ti.

28.所谓服侍者，乃依次照料香料、花果、戏乐等，随所喜好配合侍奉及使感官活动顺遂；‘此往彼来’成语已广为宣说。或亦谓服侍者供奉香料、花果、歌曲、游戏等。‘享乐众欲’指其与子妻等共享之享受。‘行善者’谓供养世尊、法、僧、施与等善行善果之行为者。‘寂静者’因无理言语相断，乃作无意义之闲谈。此时其父母强烈劝阻，言辞拒绝该侍者欲出家之请，三次近前言辞拒绝，侍者亦默然不语。故曰“遂成寂静者”。乃言，“于是此侍拉胡拉儿之…遂成寂静者”。

§29

29. Athassa sahāyakānaṃ etadahosi – ‘‘sace ayaṃ pabbajjaṃ alabhamāno marissati na koci guṇo bhavissati. Pabbajitaṃ pana naṃ mātāpitaropi kālena kālaṃ passissanti. Mayampi passissāma. Pabbajjāpi ca nāmesā bhāriyā, divase divase mattikāpattaṃ gahetvā piṇḍāya caritabbaṃ. Ekaseyyaṃ ekabhattaṃ brahmacariyaṃ atidukkaraṃ. Ayañca sukhumālo nāgarikajātiyo, so taṃ carituṃ asakkonto puna idheva āgamissati. Handassa mātāpitaro anujānāpessāmā’’ti. Te tathā akaṃsu. Mātāpitaropi naṃ anujāniṃsu. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro…pe… anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti.

29. 该侍者众人说——“如若此出家者死去，则无惠在人间，其出家者父母亦将时见其身。我们亦能见之。出家之后，妻子日复一日，手持托钵行乞，独食素饭，修行极辛苦。此人与细腻文明之族人不同，盘桓不久必归此地。汝父母当准许。”诸人如是说。其父母亦不加准许。故曰——“于是拉胡拉儿侍者，对拉胡拉儿父母…未曾许其由家出家为无家者。”

§30

30.Haṭṭhoti tuṭṭho. Udaggoti pītivasena abbhunnatakāyacitto. Katipāhanti katipayāni divasāni. Balaṃ gāhetvāti sappāyabhojanāni bhuñjanto, ucchādananhāpanādīhi ca kāyaṃ pariharanto, kāyabalaṃ janetvā mātāpitaro vanditvā assumukhaṃ ñātiparivaṭṭaṃ pahāya yena bhagavā tenupasaṅkami…pe… pabbājetu maṃ bhante bhagavāti. Bhagavā samīpe ṭhitaṃ aññataraṃ piṇḍacārikaṃ bhikkhuṃ āmantesi – ‘‘tena hi bhikkhu sudinnaṃ pabbājehi ceva upasampādehi cā’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato paṭissuṇitvā sudinnaṃ kalandaputtaṃ jinadattiyaṃ saddhivihārikaṃ laddhā pabbājesi ceva upasampādesi ca. Tena vuttaṃ – ‘‘alattha khosudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada’’nti.

三十、手持是满足。高傲者则因满足且身体未亢奋。时常天天看数日。虽坚持力量，仍食用全部布施饭食，藉由吐出、饮水等保持身体，生发身体力，敬礼父母，舍弃亲族亲友，携带火把，前往世尊处…世尊面前，世尊告诫另一比库说：“以此比库出演布施日，也当受具足戒。”比库闻世尊教诲，心生欢喜，取得清净信行，受比库戒并出家。说是：“如是，清净信行加兰达·菩陀子在世尊面前求出家，受具足戒。”

Ettha pana ṭhatvā sabbaaṭṭhakathāsu pabbajjā ca upasampadā ca kathitā. Mayaṃ pana yathāṭhitapāḷivaseneva khandhake kathayissāma. Na kevalañcetaṃ, aññampi yaṃ khandhake vā parivāre vā kathetabbaṃ aṭṭhakathācariyehi vibhaṅgekathitaṃ, taṃ sabbaṃ tattha tattheva kathayissāma. Evañhi kathiyamāne pāḷikkameneva vaṇṇanā katā hoti. Tato tena tena vinicchayena atthikānaṃ pāḷikkameneva imaṃ vinayasaṃvaṇṇanaṃ oloketvā so so vinicchayo suviññeyyo bhavissatīti.

在这里，关于出家与受具足戒之法，诸注疏已全面论述。然我等将以本尊巴利语经律字句为依归。如仅此一例，其他章节或族谱中注疏义理，亦将逐一详述。如此论述，保留巴利语语式，为译文正统。经此细察，下将见诸义理皆依巴利文详述，易于了达。

Acirūpasampannoti aciraṃ upasampanno hutvā; upasampadato nacirakāleyevāti vuttaṃ hoti. Evarūpeti evaṃvidhe evaṃjātike. Dhutaguṇeti kilesaniddhunanake guṇe. Samādāya vattatīti samādiyitvā gaṇhitvā vattati carati viharati. Āraññiko hotīti gāmantasenāsanaṃ paṭikkhipitvā āraññikadhutaṅgavasena araññavāsiko hoti. Piṇḍapātikoti atirekalābhapaṭikkhepena cuddasa bhattāni paṭikkhipitvā piṇḍapātikadhutaṅgavasena piṇḍapātiko hoti. Paṃsukūlikoti gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikadhutaṅgavasena paṃsukūliko hoti. Sapadānacārikoti loluppacāraṃ paṭikkhipitvā sapadānacārikadhutaṅgavasena sapadānacāriko hoti; gharapaṭipāṭiyā bhikkhāya pavisati. Vajjigāmanti vajjīnaṃ gāmaṃ vajjīsu vā gāmaṃ.

“早期获受”者，指早时受具足戒；有云出家迟则不早受戒。如此说法属于同类现象。“恶趣”者，指烦恼染污之业。“持守”谓摄念、把持、行住坐卧自守。“森林行者”者，摒弃乡村田舍之处，以荒林草木居止，森林法行者也。“托钵乞食者”者，断绝多余的食物，只留十三餐，并依托钵乞食为生者。“尘衣者”者，舍弃家中衣物，身着尘堆衣者。“随步行者”者，断绝欲念，随步轻行之比库，依家门常规进入僧众。

Aḍḍhā mahaddhanātiādīsu upabhogaparibhogūpakaraṇamahantatāya aḍḍhā; ye hi tesaṃ upabhogā yāni ca upabhogūpakaraṇāni, tāni mahantāni bahulāni sārakānīti vuttaṃ hoti. Nidhetvā ṭhapitadhanamahantatāya mahaddhanā. Mahābhogāti divasaparibbayasaṅkhātabhogamahantatāya mahābhogā. Aññehi upabhogehi jātarūparajatasseva pahūtatāya pahūtajātarūparajatā. Alaṅkārabhūtassa vittūpakaraṇassa pītipāmojjakaraṇassa pahūtatāya pahūtavittūpakaraṇā. Vohāravasena parivattentassa dhanadhaññassa pahūtatāya pahūtadhanadhaññāti veditabbā.

“大富有”者，即居于大消费与大享受的物品与辅助器具丰盛。“财物结存”者，指拥有置藏的财产丰厚。“大享乐”者，乃指经过长日积累的丰富享受。“生养多者”者，喻若财富与资产如繁多子孙一般。“富丽堂皇”者，指财产器具令身心欢喜，乃奢华饰物。“财富轮转”者，指财富粮食等物财之富足及周转畅通。

Senāsanaṃsaṃsāmetvāti senāsanaṃ paṭisāmetvā; yathā na vinassati tathā naṃ suṭṭhu ṭhapetvāti attho. Saṭṭhimatte thālipāketi gaṇanaparicchedato saṭṭhithālipāke. Ekameko cettha thālipāko dasannaṃ bhikkhūnaṃ bhattaṃ gaṇhāti. Taṃ sabbampi channaṃ bhikkhusatānaṃ bhattaṃ hoti. Bhattābhihāraṃ abhihariṃsūti ettha abhiharīyatīti abhihāro. Kiṃ abhiharīyati? Bhattaṃ. Bhattameva abhihāro bhattābhihāro, taṃ bhattābhihāraṃ. Abhihariṃsūti abhimukhā hariṃsu. Tassa santikaṃ gahetvā āgamaṃsūti attho. Etassa kiṃ pamāṇanti? Saṭṭhi thālipākā. Tena vuttaṃ – ‘‘saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsū’’ti. Bhikkhūnaṃ vissajjetvāti sayaṃ ukkaṭṭhapiṇḍapātikattā sapadānacāraṃ caritukāmo bhikkhūnaṃ paribhogatthāya pariccajitvā datvā. Ayaṃ hi āyasmā ‘‘bhikkhū ca lābhaṃ lacchanti ahañca piṇḍakena na kilamissāmī’’ti etadatthameva āgato. Tasmā attano āgamanānurūpaṃ karonto bhikkhūnaṃ vissajjetvā sayaṃ piṇḍāya pāvisi.

“修缮军营”者，意为修整驻营，使其坚固耐用。“六十袋饭食”指算计共含达六十饭袋的数量。每袋饭乃供十名比库食用。那即是所有居士请养僧众的食粮总和。“施粮行为”者，意为将食物施予他人。“比库施养”即比库辅以法务以乐僧众众生生活而行施食。此乃比库为了僧众需要，舍弃自我所受的食粮布施给他人。此即比库发愿言：“诸比库亦得利，我将以此乞食不懈怠。”遂随众饭食入。

§31

31.Ñātidāsīti ñātakānaṃ dāsī. Ābhidosikanti pārivāsikaṃ ekarattātikkantaṃ pūtibhūtaṃ. Tatrāyaṃ padattho – pūtibhāvadosena abhibhūtoti abhidoso, abhidosova ābhidosiko, ekarattātikkantassa vā nāmasaññā esā, yadidaṃ ābhidosikoti, taṃ ābhidosikaṃ. Kummāsanti yavakummāsaṃ. Chaḍḍetukāmā hotīti yasmā antamaso dāsakammakarānampi gorūpānampi aparibhogāraho, tasmā taṃ kacavaraṃ viya bahi chaḍḍetukāmā hoti. Sacetanti sace etaṃ. Bhaginīti ariyavohārena ñātidāsiṃ ālapati. Chaḍḍanīyadhammanti chaḍḍetabbasabhāvaṃ. Idaṃ vuttaṃ hoti – ‘‘bhagini, etaṃ sace bahi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, taṃ idha me patte ākirā’’ti.

三十一、亲族佣女者，即亲族中侍女之意。“污秽者”指经长岁月超越污秽而绽放污秽之名。此词义指深根固蒂之污秽烦恼。“小偷者”者，意指年幼之小偷。“欲舍破坏者”者，因为最末端奴仆、小偷对财富及牛马不可滥用，可视为趾穴外，不可剥夺之意。“如果”者，语境为假设。“妹弟”者，指依佛陀教法言亲族佣女之人也。“应舍弃之法”者，即应当舍除之诸法。此乃言：“妹弟，若此为应舍弃之法，且无所守护之财产，来由将由我承受。”

Kiṃ pana evaṃ vattuṃ labbhati, viññatti vā payuttavācā vā na hotīti? Na hoti. Kasmā? Nissaṭṭhapariggahattā. Yañhi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, yattha sāmikā anālayā honti, taṃ sabbaṃ ‘‘detha āharatha idha ākirathā’’ti vattuṃ vaṭṭati. Tathā hi aggaariyavaṃsiko āyasmā raṭṭhapālopi ‘‘chaḍḍanīyadhammaṃ kummāsaṃ idha me patte ākirā’’ti (ma. ni. 2.299) avaca. Tasmā yaṃ evarūpaṃ chaḍḍanīyadhammaṃ aññaṃ vā apariggahitaṃ vanamūlaphalabhesajjādikaṃ taṃ sabbaṃ yathāsukhaṃ āharāpetvā paribhuñjitabbaṃ, na kukkuccāyitabbaṃ. Hatthānanti bhikkhāggahaṇatthaṃ pattaṃ upanāmayato maṇibandhato pabhuti dvinnampi hatthānaṃ. Pādānanti nivāsanantato paṭṭhāya dvinnampi pādānaṃ. Sarassāti ‘‘sacetaṃ bhaginī’’ti vācaṃ nicchārayato sarassa ca. Nimittaṃ aggahesīti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Sudinno hi bhagavato dvādasame vasse pabbajito vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho sayaṃ pabbajjāya aṭṭhavassiko hutvā; tena naṃ sā ñātidāsī disvāva na sañjāni, nimittaṃ pana aggahesīti.

所谓“如此所讲，会得到什么？或言语相应而不发生吗？”答案是否定的。为何？因为这是弃置外物的缘故。所弃置之物是指弃置之物的载体，即其中主人的不动之处，皆应当被称为“这里可取、可用”。正如尊长阿阇梨、护国者比库所说：“欲弃置之物，我心中已得，不可弃舍。”所以，该类应当弃置的物品，如未被他人取用，乃至山根果实之类，均可随意取用并享用，不应生怨恨。所谓“手”是指为比库所制的衣袍边，带有绳结，两手各执一端；所谓“足”是座席，即所坐处之两足。所谓“荷花”，是指经过净洁之手的洗净后，净洁物体，以此为相。所谓“相的摄取”，是在家人祭祀时先印制形状以示之。这可称为相的知觉与记忆。须丁比库已出家十二年，年届二十，已放弃亲属之家，独自修行八年；当亲属来访时须丁亦未识记，但已摄取该相而知之。

Sudinnassa mātaraṃ etadavocāti atigarunā pabbajjūpagatena sāmiputtena saddhiṃ ‘‘tvaṃ nu kho me, bhante, ayyo sudinno’’tiādivacanaṃ vattuṃ avisahantī vegena gharaṃ pavisitvā sudinnassa mātaraṃ etaṃ avoca. Yaggheti ārocanatthe nipāto. Sace je saccanti ettha jeti ālapane nipāto. Evañhi tasmiṃ dese dāsijanaṃ ālapanti, tasmā ‘‘tvaṃ, bhoti dāsi, sace saccaṃ bhaṇasī’’ti evamettha attho daṭṭhabbo.

须丁比库之母亲对此极为悲痛，作为临终前的近伴，二人相随而言：“师父须丁，你是我的长子吗？”等语未能承受，急速入室，遂对须丁之母亲说道。此处“唤呼”用以示意提醒之意。若是真理，则用“得胜”之言语结束讨论。此地正是仆人间议论之地，故此语意当解为“你，尊长仆人，若是真言当行”。

§32

32.Aññataraṃ kuṭṭamūlanti tasmiṃ kira dese dānapatīnaṃ gharesu sālā honti, āsanāni cettha paññattāni honti, upaṭṭhāpitaṃ udakakañjiyaṃ; tattha pabbajitā piṇḍāya caritvā nisīditvā bhuñjanti. Sace icchanti, dānapatīnampi santakaṃ gaṇhanti. Tasmā tampi aññatarassa kulassa īdisāya sālāya aññataraṃ kuṭṭamūlanti veditabbaṃ. Na hi pabbajitā kapaṇamanussā viya asāruppe ṭhāne nisīditvā bhuñjantīti.

第三十二条有一种称为“树底厅”，即此地慈善家家中有亭榭大厅，设有固定座席，并配备有浇水钵；比库于此托钵行乞，坐下食用。若有愿意者，慈善家亦邀其同享。因此此处及另一个家族的“树底厅”应被认知为固定场所。比库非如常人一般，坐于荒僻之处而食用。

Atthi nāma tātāti ettha atthīti vijjamānatthe; nāmāti pucchanatthe maññanatthe ca nipāto. Idañhi vuttaṃ hoti – ‘‘atthi nu kho, tāta sudinna, amhākaṃ dhanaṃ, na mayaṃ niddhanāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi nu kho, tāta sudinna, amhākaṃ jīvitaṃ, na mayaṃ matāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi maññe, tāta sudinna, tava abbhantare sāsanaṃ nissāya paṭiladdho samaṇaguṇo, yaṃ tvaṃ subhojanarasasaṃvaḍḍhitopi imaṃ jigucchaneyyaṃ ābhidosikaṃ kummāsaṃ amatamiva nibbikāro paribhuñjissasī’’ti.

当有人呼唤“父亲”时，即出于指称存在之义；“名”即出于询问称谓之义或推测之义。此处所言为：“确有吗，父亲须丁，我们的财富非我所有，不应心怀贪恋；你若坐于此处享用私产，亦非妥当。”又言：“确有吗，父亲须丁，我们的生命非我所有，不应轻视；你若坐于此处享用私产，亦非妥当。”复言：“父亲须丁，你所依止的教法乃圣贤之所为，虽经佳肴美食滋养，亦应舍弃这令人厌弃的私有财产，如涅槃之清净自应享用。”

So pana gahapati dukkhābhitunnatāya etamatthaṃ paripuṇṇaṃ katvā vattumasakkonto ‘‘atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasī’’ti ettakameva avoca. Akkharacintakā panettha imaṃ lakkhaṇaṃ vadanti – anokappanāmarisanatthavasena etaṃ atthināmasadde upapade ‘‘paribhuñjissasī’’ti anāgatavacanaṃ kataṃ. Tassāyamattho – atthi nāma…pe… paribhuñjissasi, idaṃ paccakkhampi ahaṃ na saddahāmi na marisayāmīti. Tatāyaṃ ābhidosikoti tato tava gehato ayaṃ ābhidosiko kummāso laddhoti attho. Tatoyantipi pāṭho. Tadāyantipi paṭhanti, taṃ na sundaraṃ. Yena sakapitu nivesananti yena sakassa pitu attano pitu nivesananti attho; thero pitari pemeneva subbaco hutvā agamāsi. Adhivāsesīti thero ukkaṭṭhapiṇḍapātikopi samāno ‘‘sace ekabhattampi na gahessāmi, ativiya nesaṃ domanassaṃ bhavissatī’’ti ñātīnaṃ anukampāya adhivāsesi.

一位居士因忧愁悲伤，详尽说明此事并说道：“确有此物，父亲须丁，你应享用这私有财产。”仅此一句话而已。语意造字者对此语指出：由于此称谓非普遍之名，而是对“应享用”之未来时态语句。其义为“确有其事……应享用”，其对境我未信受，亦不怀恨。由此“私有财产”之义即指从你家中获得的私产。宇此句读亦有异。亦有人读作“饮食三者”，意为父亲因情爱归依自己，以此说明。长老视为父亲之爱故顺受而至。即使拒食告戒者亦坚守誓愿，谓：“若不吃一餐，恐至极其悲伤。”这是基于对亲人与众生之慈悲而严格遵守。

§33

33.Opuñjāpetvāti upalimpāpetvā. Ekaṃ hiraññassāti ettha hiraññanti kahāpaṇo veditabbo. Purisoti nātidīgho nātirasso majjhimappamāṇo veditabbo. Tirokaraṇīyanti karaṇatthe bhummaṃ; sāṇipākārena parikkhipitvāti attho. Atha vā tiro karonti etenāti tirokaraṇīyaṃ, taṃ parikkhipitvā; samantato katvāti attho. Tena hīti yasmā ajja sudinno āgamissati tena kāraṇena. Hi iti padapūraṇamatte nipāto. Tenāti ayampi vā uyyojanatthe nipātoyeva.

第三十三条 “积聚”意为涂抹涂覆。“一”指金钱，此处当知系货币单位。男子非过长非过短，应知中等身材。所谓“覆盖”，意指覆盖之物。所谓“分布撒施”，指以火之附加烧制散播。又“或为火覆盖”意即用火覆盖，将其散布；“四面完成”意指四周环绕。因须丁将至，为此语末字音填补。亦包含递进连接词语。

§34

34.Pubbaṇhasamayanti ettha kiñcāpi pāḷiyaṃ kālārocanaṃ na vuttaṃ, atha kho ārociteyeva kāle agamāsīti veditabbo. Idaṃ te tātāti dve puñje dassento āha. Mātūti janettiyā. Mattikanti mātito āgataṃ; idaṃ te mātāmahiyā mātu imaṃ gehaṃ āgacchantiyā dinnadhananti attho. Itthikāya itthidhananti hīḷento āha . Itthikāya nāma itthiparibhogānaṃyeva nhānacuṇṇādīnaṃ atthāya laddhaṃ dhanaṃ kittakaṃ bhaveyya. Tassāpi tāva parimāṇaṃ passa. Atha vā idaṃ te tāta sudinna mātu dhanaṃ, tañca kho mattikaṃ, na mayā dinnaṃ, tava mātuyeva santakanti vuttaṃ hoti. Taṃ panetaṃ na kasiyā na vaṇijjāya sambhūtaṃ, apica kho itthikāya itthidhanaṃ. Yaṃ itthikāya ñātikulato sāmikakulaṃ gacchantiyā laddhabbaṃ nhānacuṇṇādīnaṃ atthāya itthidhanaṃ, taṃ tāva ettakanti evamettha attho daṭṭhabbo.

34.晨时此地未曾宣说任何巴利语的时辰预示，然当宣示之时辰来临时，便当知晓。今有两处典故示以父亲（塔塔）之义。所谓母亲（妈妈），即出身于父亲者；所谓婆母，是指母亲之母、即来住于此宅者。‘妇女财’者，是指属于妇女所有的财物。释者说：妇女财实为洗浴用的香粉等所需之财，此亦属财物性质。你当观此财量。或谓是来自父亲的财产，此财非吾所授，而唯属汝母氏，故称母亲所有。此非因任何商贾业故得，亦非妇女行业所得。妇女财，即妇人为其亲族亲戚带去的沐浴香粉等用财，此即妇女财，应如是理解。

Aññaṃ pettikaṃ aññaṃ pitāmahanti yaṃ pana te pitu ca pitāmahānañca santakaṃ, taṃ aññaṃyeva. Nihitañca payuttañca ativiya bahu; ettha ca pitāmahanti taddhitalopaṃ katvā veditabbaṃ. Petāmahanti vā pāṭho. Labbhā tāta sudinna hīnāyāvattitvāti tāta, sudinna, uttamaṃ ariyaddhajaṃ pabbajitaliṅgaṃ pahāya hīnāya gihibhāvāya āvattitvā labbhā bhogā bhuñjituṃ, nālabbhā bhuñjituṃ, na tvaṃ rājabhīto pabbajito, na iṇāyikehi palibuddho hutvāti. Tāta na ussahāmīti ettha pana tātāti vacanaṃ gehasitapemena āha, na samaṇatejena. Na ussahāmīti na sakkomi. Na visahāmīti nappahomi, na samatthomhi.

他财产，祖父母财产者，若其中有父及其祖父母之共同财物，则属他人。且此类与妻宅连结之财货过多者，关于祖父母财，须剔除其不实部分方可明了。所谓祖父母，或称祖母与祖父。说法曰，‘父亲之财产亦称塔塔，苏蒂那（Sudinna）则为较次等级者。’指父亲中丧失贵戚出家的品质，陷于贫贱之人，因而不能取得物质供养，非君王所敬，亦非贵族所接受者。‘塔塔’者，因亲情夫妇之爱言也。非出于比库的热诚，非自愿，非喜爱，非能力，非愿意，使其不投出家者，如是解。

‘‘Vadeyyāma kho taṃ gahapatī’’ti idaṃ pana vacanaṃ samaṇatejenāha. Nātikaḍḍheyyāsīti yaṃ te mayi pemaṃ patiṭṭhitaṃ, taṃ kodhavasena na atikaḍḍheyyāsi; sace na kujjheyyāsīti vuttaṃ hoti. Tato seṭṭhi ‘‘putto me saṅgahaṃ maññe kattukāmo’’ti udaggacitto āha – ‘‘vadehi tāta sudinnā’’ti. Tenahīti uyyojanatthe vibhattipatirūpako nipāto. Tatonidānanti taṃnidānaṃ taṃhetukanti paccattavacanassa to-ādeso veditabbo; samāse cassa lopābhāvo. Bhayaṃ vāti ‘‘kinti me bhoge neva rājāno hareyyu’’ntiādinā nayena vuttaṃ rājādibhayaṃ; cittutrāsoti attho. Chambhitattanti rājūhi vā corehi vā ‘‘dhanaṃ dehī’’ti kammakāraṇaṃ kāriyamānassa kāyiñjanaṃ kāyakampo hadayamaṃsacalanaṃ. Lomahaṃsoti uppanne bhaye lomānaṃ haṃsanaṃ uddhaggabhāvo. Ārakkhoti anto ca bahi ca rattiñca divā ca ārakkhaṇaṃ.

“我要劝你，户主啊。”对此，同门热心者说此话。“你不应发怒。”谓汝对我所存之爱不会因怒而变。若你不发怒，将无所害者。于是富商即起心生念曰：“我欲负责收养儿子。”然后说：“请劝说父亲苏蒂那。”此言中“劝说”之用语为劝言助词之语气。‘由此’指出原因与条件，其句父子语言内涵也。同义词‘恐惧’即“我恐怕财富会被王夺去”等。‘心战栗’意指心中惊惧。‘鸡皮疙瘩’言惊怖时毛发直立。‘守护’含义为夜昼守护无间。

§35

35.Tena hi vadhūti seṭṭhi gahapati dhanaṃ dassetvā puttaṃ attanā gihibhāvatthāya palobhetuṃ asakkonto ‘‘mātugāmasadisaṃ dāni purisānaṃ bandhanaṃ natthī’’ti maññitvā tassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi vadhū’’ti. Purāṇadutiyikanti purāṇaṃ dutiyikaṃ pubbe gihikāle dutiyikaṃ, gehasitasukhupabhogasahāyikaṃ bhūtapubbabhariyanti attho. Tena hīti yena kāraṇena mātugāmasadisaṃ bandhanaṃ natthi. Pādesu gahetvāti pāde gahetvā; upayogatthe bhummavacanaṃ, pādesu vā taṃ gahetvā. ‘‘Kīdisā nāma tā ayyaputta accharāyo’’ti kasmā evamāha? Tadā kira sambahule khattiyakumārepi brāhmaṇakumārepi seṭṭhiputtepi mahāsampattiyo pahāya pabbajante disvā pabbajjāguṇaṃ ajānantā kathaṃ samuṭṭhāpenti – ‘‘kasmā ete pabbajantī’’ti. Athaññe vadanti – ‘‘devaccharānaṃ devanāṭakānaṃ kāraṇā’’ti. Sā kathā vitthārikā ahosi. Taṃ gahetvā ayaṃ evamāhāti. Thero taṃ paṭikkhipanto na kho ahaṃ bhaginīti āha. Samudācaratīti voharati vadeti. Tattheva mucchitā papatāti naṃ bhaginivādena samudācarantaṃ disvā ‘‘anatthiko dāni mayā ayaṃ yo maṃ pajāpatiṃ samānaṃ attanā saddhiṃ ekamātukucchiyā sayitadārikaṃ viya maññatī’’ti samuppannabalavasokā hutvā tasmiṃyeva padese mucchitā papatā; patitāti attho.

35.彼富商户主露财时，欲以子为家庭经营继承者，不能为力。“邻家妇女未及束缚人间关系。”彼以此意，先唤其祖父母中次者曰：“彼正故也。” “祖父母中次者”指老家中第二辈，昔时家庭中期之人，享受家庭幸福生活之伴侣。此“彼之故”者，谓因何故邻家妇女未及为束缚。言“执足前”意为牵住脚，指土地之利用，以脚代言。问“少年儿子为何如此称曰耕田役使？”当时因许多贵族之子及婆罗门子、富商之子放弃富裕场面出家。非知出家之意义，因何造此事？亦有人解说为天帝及众天之原因。此事细致详述。此人反驳曰：“我非姊兄。”言其行为正直。此即说明其行为重于姐妹谤言。到此时失心跌倒，谓其“已无益，不归我身”之忧愁委顿，倒地意者。

Mā no viheṭhayitthāti mā amhe dhanaṃ dassetvā mātugāmañca uyyojetvā viheṭhayittha; vihesā hesā pabbajitānanti. Tena hi tāta sudinna bījakampi dehīti ettha tena hīti abhiratiyaṃ uyyojeti. Sace tvaṃ abhirato brahmacariyaṃ carasi, caritvā ākāse nisīditvā parinibbāyitā hohi, amhākaṃ pana kulavaṃsabījakaṃ ekaṃ puttaṃ dehi. Mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesunti mayañhi licchavīnaṃ gaṇarājūnaṃ rajje vasāma, te te pituno accayena imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhavaṃ aputtakaṃ kuladhanarakkhakena puttena virahitaṃ attano rājantepuraṃ atiharāpeyyunti, taṃ te mā atiharāpesuṃ, mā atiharāpentūti.

“勿令人发怒！”谓勿因示财而使邻妇起争；“勿忍怒！”以忍争霸之意夹杂其中。‘忍怒’即忍受分歧。‘生根’这里指心中产生之怨恨。若你乐于持守出家之生活，修行从容，逝向涅槃；而予我家族系谱之唯一子嗣，勿使其生无子者祸害，若生无子，当地利散尽；我等如利耶兵众之大族王族共住于此地。若不使之生无子，便不可令之祸害。”

Etaṃ kho me, amma, sakkā kātunti kasmā evamāha? So kira cintesi – ‘‘etesaṃ sāpateyyassa ahameva sāmī, añño natthi. Te maṃ sāpateyyarakkhaṇatthāya niccaṃ anubandhissanti; tenāhaṃ na lacchāmi appossukko samaṇadhammaṃ kātuṃ, puttakaṃ pana labhitvā oramissanti, tato ahaṃ yathāsukhaṃ samaṇadhammaṃ karissāmī’’ti imaṃ nayaṃ passanto evamāhāti.

“这是吾母所能为之策，何故如是言？”彼思维曰：“对于立誓条约，我即为主人，非有他人。彼等将恒常保护我，为此我不愿轻率应行出家，而欲得儿子后，随意修持出家教法。”思此方针，则如是言。

§36

36.Pupphanti utukāle uppannalohitassa nāmaṃ. Mātugāmassa hi utukāle gabbhapatiṭṭhānaṭṭhāne lohitavaṇṇā piḷakā saṇṭhahitvā satta divasāni vaḍḍhitvā bhijjanti, tato lohitaṃ paggharati, tassetaṃ nāmaṃ ‘‘puppha’’nti. Taṃ pana yāva balavaṃ hoti bahu paggharati, tāva dinnāpi paṭisandhi na tiṭṭhati, doseneva saddhiṃ paggharati; dose pana paggharite suddhe vatthumhi dinnā paṭisandhi khippaṃ patiṭṭhāti. Pupphaṃsā uppajjīti pupphaṃ assā uppajji; akāralopena sandhi purāṇadutiyikāya bāhāyaṃ gahetvāti purāṇadutiyikāya yā bāhā, tatra naṃ gahetvāti attho.

36.在胎芽形成时，有一种称为红色的现象。确切说，母兽在胎芽形成部位出现红色的斑点，这斑点汇聚，经过七天增长后化为血液，称之为“花”。红色血液只要力量尚存就会大量流出，流得太多就不会汇合成块，而是在流出处继续流通；但如果流出而净洁后，就很快整合并停住。在此称“花”的现象由此产生，花即是胎芽生成。过去的已经消失，不再汇合，今后的第二胎则会由旁边取代，也就是不在原来的位置汇合，这才是其意。

Apaññatte sikkhāpadeti paṭhamapārājikasikkhāpade aṭṭhapite. Bhagavato kira paṭhamabodhiyaṃ vīsati vassāni bhikkhū cittaṃ ārādhayiṃsu, na evarūpaṃ ajjhācāramakaṃsu. Taṃ sandhāyeva idaṃ suttamāha – ‘‘ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ citta’’nti (ma. ni. 1.225). Atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā saṅghādisesaṃ vā na paññapesi. Tasmiṃ tasmiṃ pana vatthusmiṃ avasese pañca khuddakāpattikkhandhe eva paññapesi. Tena vuttaṃ – ‘‘apaññatte sikkhāpade’’ti.

对于未获知的戒律，此为最初犯大戒的典型例子。传闻说，世尊释迦牟尼刚刚成道时二十余年间，弟子们内心庄重虔诚，未犯此类大戒。证据来自经文云：“比库们啊，曾有一时弟子们心怀虔敬。”之后世尊观察弟子的行为，未发现大戒犯错者，也未教导犯大戒或犯戒中断戒者应如何处置，却唯独于某些事项上专门教诫五种较轻的破戒行为。因此称此为“未获知的戒律”。

Anādīnavadassoti yaṃ bhagavā idāni sikkhāpadaṃ paññapento ādīnavaṃ dassessati, taṃ apassanto anavajjasaññī hutvā. Sace hi ‘‘ayaṃ idaṃ na karaṇīyanti vā mūlacchejjāya vā saṃvattatī’’ti jāneyya, saddhāpabbajito kulaputto tatonidānaṃ jīvitakkhayaṃ pāpuṇantopi na kareyya. Ettha pana ādīnavaṃ apassanto niddosasaññī ahosi. Tena vuttaṃ – ‘‘anādīnavadasso’’ti. Purāṇadutiyikāyāti bhummavacanaṃ. Abhiviññāpesīti pavattesi; pavattanāpi hi kāyaviññatticopanato ‘‘viññāpanā’’ti vuccati. Tikkhattuṃ abhiviññāpanañcesa gabbhasaṇṭhānasanniṭṭhānatthamakāsīti veditabbo.

所谓“不见过罪”，是指世尊此时制戒时，展示不知某恶习存在者的状态，是未犯过失而无禁戒意。如果心知“此不可为也，或此由根本邪失而生。”即使受持皈依者、贵族子弟为此丧失生命，亦不应为之。这里所说的不见过罪者，意即无恶意。此言谓“不见过罪”。“过去的第二胎”是指胎芽所在之地。"宣布"乃表示启动；因肉身意识消散时，称为“意识所发”。因胎芽存在之地是意识所起，理应如此认知。

Sā tena gabbhaṃ gaṇhīti sā ca teneva ajjhācārena gabbhaṃ gaṇhi, na aññathā. Kiṃ pana aññathāpi gabbhaggahaṇaṃ hotīti ? Hoti. Kathaṃ? Kāyasaṃsaggena , coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena, gandhena. Itthiyo hi ekaccā utusamaye chandarāgarattā purisānaṃ hatthaggāha-veṇiggāha-aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti.

此处指女性持胎，她以胎芽为己身，乃至以现行的胎芽认作自己身体，绝非他物。何况他者也能持胎吗？能。如何持呢？乃是通过与身肉相接触，通过黏液的持附、污秽的黏连、非用意的附着、色相的见闻、声音嗅觉等感官作用。女性在适宜时期多半怀有欲望，对男性的手、刺棒及肢体触感欲求得享，此时即使是持用外物也被当作胎芽托持。这就是以身肉相依持胎的情况。

Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti.

乌大长老的过去第二胎比库尼用嘴一侧捧持污秽之物，同时以另一侧黏液状物附着于生殖器。由此，她持胎。这样就属于用黏液状物持胎。

Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ passāvaṃ pivi. Sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

鹿角达巴修行者的母鹿，在发情季节来到其发情之地，现场发生发情之情与交配。由此，持胎并受孕。即是以污秽之水持胎。

Sāmassa pana bodhisattassa mātāpitūnaṃ cakkhuparihāniṃ ñatvā sakko puttaṃ dātukāmo dukūlapaṇḍitaṃ āha – ‘‘vaṭṭati tumhākaṃ methunadhammo’’ti? ‘‘Anatthikā mayaṃ etena, isipabbajjaṃ pabbajitāmhā’’ti. ‘‘Tena hi imissā utusamaye aṅguṭṭhena nābhiṃ parāmaseyyāthā’’ti. So tathā akāsi. Sā tena gabbhaṃ gaṇhitvā sāmaṃ tāpasadārakaṃ vijāyi. Evaṃ nābhiparāmasanena gabbhaggahaṇaṃ hoti. Eteneva nayena maṇḍabyassa ca caṇḍapajjotassa ca vatthu veditabbaṃ.

但对这个将要成佛者，天帝知晓其双亲目失智慧，欲将孩子给堕落愚昧之人，为此说道：“你们的夫妻之道正在流失吗？”对方答曰：“对此我们无益，弟子已出家为在家行者。”天帝说：“因为在此季节不得以拇指触于肚脐之上以作妨害。”于是就这样行。她因而握住胎儿，获得调伏之火种效验。如此用触肚脐防护胎儿，此即胎儿保护之法。借此理道，也应识别火山与烈焰之所在。

Kathaṃ rūpadassanena hoti? Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehagatāva purisaṃ upanijjhāyati rājorodhā viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti.

以何种形相见而得胎儿保护？凡有些女子于季节之时，由于心怀男女之欲，却向男子之内宫引导，好似受王疾呼之状，彼即以此法缘握住胎儿。如此以形色之现见而护胎儿。

Balākāsu pana puriso nāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Kukkuṭiyopi kadāci ekassa kukkuṭassa saddaṃ sutvā bahukāpi gabbhaṃ gaṇhanti. Tathā gāvī usabhassa. Evaṃ saddena gabbhaggahaṇaṃ hoti.

但于幼小之类中，称为男子者则无；其于季节时听闻雷声而握胎。鸡亦然，若某鸡听闻一鸡之鸣声，许多鸡便相握护胎儿。牛亦同，于公牛发出的香气之时以此法护胎儿。如此以声闻而护胎儿。

Gāvī eva ca kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti.

牛有时亦以公牛之香气护胎儿。如此以香气而护胎儿。

Idha panāyaṃ ajjhācārena gabbhaṃ gaṇhi. Yaṃ sandhāya vuttaṃ – ‘‘mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hotī’’ti (ma. ni. 1.408).

此中应由导师以此教导护胎，内容如是：『父母同处一地，母亲有季节，护胎者亦随侍，是三者合会即为胎儿迎接。』（耶尼经1.408）

Bhummādevā saddamanussāvesunti yasmā natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamaṃ hissa taṃ pāpaṃ attanā jānāti, tato ārakkhadevatā, athaññāpi paracittaviduniyo devatā. Tasmāssa paracittavidū sakalavanasaṇḍanissitā bhummā devā taṃ ajjhācāraṃ disvā saddaṃ anussāvesuṃ. Yathā aññepi devā suṇanti, tathā nicchāresuṃ. Kinti ? Nirabbudo vata, bho…pe… ādīnavo uppāditoti. Tassattho verañjakaṇḍe vuttanayeneva veditabbo.

因无形地神谛听于声，世间无秘密，邪恶业显露。此恶业首先自己知晓，然后护法神与其他识心之天神皆知晓。故由此识心诸天神依据众生缘起观诸缘见此嗓音而谛听。如其他天神听闻，彼亦即谛察。为何？确因烦恼生起故。此处应依闻恶逆门中所说法认识。

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikāti ettha pana bhummānaṃ devānaṃ saddaṃ ākāsaṭṭhadevatā assosuṃ; ākāsaṭṭhānaṃ cātumahārājikāti ayamanukkamo veditabbo. Brahmakāyikāti asaññasatte ca arūpāvacare ca ṭhapetvā sabbepi brahmāno assosuṃ; sutvā ca saddamanussāvesunti veditabbo. Itiha tena khaṇenāti evaṃ tena sudinnassa ajjhācārakkhaṇena. Tena muhuttenāti ajjhācāramuhutteneva. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Abbhuggacchīti abhiuggacchi abbhuṭṭhāsi ekakolāhalamahosīti.

诸天地天闻地神之声，谓曰四大王者。此地神之声，空中天神所闻。空中天谓四大王，此因果理应知。梵身天者，乃无所见之无形者，常住无形，诸梵天悉闻之。闻声者，法之音信应察知。此谓瞬间，乃由当时守戒者之行为。时时即谓守戒时分。至高无上梵天界者，最上梵天界也。复曰升高者，乃飞升上升之意。震动一大声者，如雷霆巨响之义。

Puttaṃ vijāyīti suvaṇṇabimbasadisaṃ pacchimabhavikasattaṃ janesi. Bījakoti nāmamakaṃsūti na aññaṃ nāmaṃ kātumadaṃsu, ‘‘bījakampi dehī’’ti mātāmahiyā vuttabhāvassa pākaṭattā ‘‘bījako tvevassa nāmaṃ hotū’’ti ‘‘bījako’’ti nāmamakaṃsu. Puttassa pana nāmavaseneva ca mātāpitūnampissa nāmamakaṃsu. Te aparena samayenāti bījakañca bījakamātarañca sandhāya vuttaṃ. Bījakassa kira sattaṭṭhavassakāle tassa mātā bhikkhunīsu so ca bhikkhūsu pabbajitvā kalyāṇamitte upanissāya arahatte patiṭṭhahiṃsu. Tena vuttaṃ – ‘‘ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsū’’ti.

谓出生一男，色如金像，于西方未来生，可谓种子者也。名曰种子，不作他名，言“种子即是身”，母言本性体现真实，故名种子。子之名字亦父母所命名。又云他时谓种子与其母，这说相依。言种子七十八岁时，其母入比库尼，子于比库依止善友，证得阿拉汉果。故曰：“二者皆舍家入无家居，证得阿拉汉。”

§37

37. Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi. Pitā pana vippaṭisārābhibhūto vihāsi. Tena vuttaṃ – ‘‘atha kho āyasmato sudinnassaahudeva kukkucca’’ntiādi. Tattha ahudevāti ahu eva, dakāro padasandhikaro. Ahosiyevāti attho. Kukkuccanti ajjhācārahetuko pacchānutāpo. Vippaṭisārotipi tasseva nāmaṃ. So hi viññūhi akattabbatāya kucchitakiriyabhāvato kukkuccaṃ. Kataṃ ajjhācāraṃ nivattetuṃ asamatthatāya taṃ paṭicca virūpaṃ saraṇabhāvato vippaṭisāroti vuccati. Alābhā vata meti mayhaṃ vata alābhā; ye jhānādīnaṃ guṇānaṃ alābhā nāma, te mayhaṃ, na aññassāti adhippāyo. Na vata me lābhāti yepi me paṭiladdhā pabbajjasaraṇagamanasikkhāsamādānaguṇā, tepi neva mayhaṃ lābhā ajjhācāramalīnattā. Dulladdhaṃ vata meti idaṃ sāsanaṃ laddhampi me dulladdhaṃ. Na vata me suladdhanti yathā aññesaṃ kulaputtānaṃ, evaṃ na vata me suladdhaṃ. Kasmā? Yamahaṃ evaṃ svākkhātedhammavinaye…pe… brahmacariyaṃ caritunti. Brahmacariyanti sikkhattayasaṅgahitaṃ maggabrahmacariyaṃ. Kiso ahosīti khādituṃ vā bhuñjituṃ vā asakkonto tanuko ahosi appamaṃsalohito . Uppaṇḍuppaṇḍukajātoti sañjātuppaṇḍuppaṇḍukabhāvo paṇḍupalāsappaṭibhāgo. Dhamanisanthatagattoti pariyādinnamaṃsalohitattā sirājāleneva santharitagatto. Antomanoti anusocanavasena abbhantareyeva ṭhitacitto. Hadayavatthuṃ nissāya pavattanavasena pana sabbepi antomanāyeva. Līnamanoti uddese paripucchāya kammaṭṭhāne adhisīle adhicitte adhipaññāya vattapaṭipattipūraṇe ca nikkhittadhuro avipphāriko aññadatthu kosajjavaseneva līno saṅkucito mano assāti līnamano. Dukkhīti cetodukkhena dukkhī. Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya. Pajjhāyīti vippaṭisāravasena vahacchinno viya gadrabho taṃ taṃ cintayi.

三十七、如是母子舍家出家皆获果。父则忧苦充溢。云：“彼时尊者苏提纳生起烦恼”等。说明烦恼者，即有苦恼、烦恼因缘，谓语言连缀也。忧苦因三者无和合，表现苦恼。所作戒业不专，作恶业，因执著生变异故，谓之忧苦。失利苦者，我等失利；禅定诸种功德无所获者，亦非我之获利。入家修持所获诸善，不因戒行之染污而得，亦非我所得。法难得，我虽得难比他人容易得，我亦非易得。何故？盖因为依正法律持行般若道理。何苦？不能饮食，身体瘦变，病态不净。毛发杂乱称为跛跛鸟状，衣服破旧污秽，身以铁锁缚似束缚。心内忧郁，常感内心痛苦盘旋。心意怀春如生锈，执业思想染污不转，心如囚牢受束缚，谓为懈怠心。苦者心苦难忍，恶者逆心，悲伤难安。忧苦之时烦恼缠作，心似挤压之牛，思量诸苦事。

§38

38.Sahāyakā bhikkhūti taṃ evaṃbhūtaṃ gaṇasaṅgaṇikāpapañcena vītināmentaṃ disvā yassa vissāsikā kathāphāsukā bhikkhū te naṃ etadavocuṃ. Pīṇindriyoti pasādapatiṭṭhānokāsassa sampuṇṇattā paripuṇṇacakkhuādiindriyo. So dāni tvanti ettha dānīti nipāto, so pana tvanti vuttaṃ hoti. Kaccino tvanti kacci nu tvaṃ . Anabhiratoti ukkaṇṭhito; gihibhāvaṃ patthayamānoti attho. Tasmā tameva anabhiratiṃ paṭikkhipanto āha – ‘‘na kho ahaṃ, āvuso, anabhirato’’ti. Adhikusalānaṃ pana dhammānaṃ bhāvanāya abhiratova ahanti . Atthi me pāpakammaṃ katanti mayā kataṃ ekaṃ pāpakammaṃ atthi upalabbhati saṃvijjati, niccakālaṃ abhimukhaṃ viya me tiṭṭhati. Atha naṃ pakāsento ‘‘purāṇadutiyikāyā’’tiādimāha.

三十八、助侍比库见此人因五恶行为，称其言辞轻慢，谓彼比库无信而不善。恶根感应，乃信心不坚，心无持处。彼自语不悦，弃家心意有所疑。故答曰“我并非轻慢”。勤修善法者乐于精进。虽有恶业，心忆常觉；觉者忆念也。后觉示“不忘前后之念”等。

Alañhi te, āvuso sudinna, kukkuccāyāti āvuso sudinna, tuyhetaṃ pāpakammaṃ alaṃ samatthaṃ kukkuccāya; paṭibalaṃ kukkuccaṃ uppādetunti vuttaṃ hoti. Yaṃ tvanti ādimhi yena pāpena tvaṃ na sakkhissasi brahmacariyaṃ carituṃ, taṃ te pāpaṃ alaṃ kukkuccāyāti evaṃ sambandho veditabbo. Atha naṃ anusāsantā ‘‘nanu āvuso bhagavatā’’tiādimāhaṃsu. Tattha nanūti anumatiggahaṇatthe nipāto. Anekapariyāyenāti anekakāraṇena. Virāgāyāti virāgatthāya. No sarāgāyāti no rāgena rajjanatthāya. Bhagavatā hi ‘‘imaṃ me dhammaṃ sutvā sattā sabbabhavabhogesu virajjissanti, no rajjissantī’’ etadatthāya dhammo desitoti adhippāyo. Esa nayo sabbapadesu. Idaṃ panettha pariyāyavacanamattaṃ. Visaṃyogāyāti kilesehi visaṃyujjanatthāya. No saṃyogāyāti na saṃyujjanatthāya. Anupādānāyāti aggahaṇatthāya. Nosaupādānāyāti na saṅgahaṇatthāya.

尊者苏提纳生起烦恼，彼不能平息恶业生惊惧。烦恼是逆力生，不能修持正行之障。非执着恶业者之随缘烦恼，而是烦恼力生令苦之不调。守戒人应相应知。守护语中表“愿世尊于尔护念”等。谓因多缘故，谓为退贪离欲。非因正执欲贪而起烦恼。述此语者意在教众断除烦恼。

Tatthanāma tvanti tasmiṃ nāma tvaṃ. Sarāgāya cetessasīti saha rāgena vattamānāya methunadhammāya cetessasi kappessasi pakappessasi; etadatthaṃ vāyamissasīti attho. Esa nayo sabbattha. Puna rāgavirāgādīni nava padāni nibbattitalokuttaranibbānameva sandhāya vuttāni. Tasmā rāgavirāgāyāti vā madanimmadanāyāti vā vuttepi ‘‘nibbānatthāyā’’ti evameva attho daṭṭhabbo. Nibbānañhi yasmā taṃ āgamma ārabbha paṭicca rāgo virajjati na hoti, tasmā rāgavirāgoti vuccati. Yasmā pana taṃ āgamma mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadananti vuccati. Yasmā ca taṃ āgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. Yasmā pana taṃ āgamma pañca kāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca taṃ āgamma tebhūmakavaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. Yasmā pana taṃ āgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. Yasmā panetaṃ catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava ca sattāvāse, aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhantaṃ nissaṭaṃ visaṃyuttaṃ, tasmā nibbānanti vuccatīti.

谓尔名曰“尔”也。与欲爱作意，行淫邪业，以心作爱欲而生，或作或灭，意欲成就之。此义普遍适用。复曰离爱等九语，亦针对断贪欲，至彼出世涅槃。故曰离爱，乃灭除烦恼贪欲。因见涅槃起，贪释然灭故叫离爱。见此涅槃诸慢我等皆灭，故称弃慢。以涅槃为由，诸贪欲火熄，故作灭贪名。以涅槃灭尽欲念，谓离欲火。又因涅槃灭五欲根本，谓断五根火。然涅槃灭却生灭轮回之根，故称灭除轮回业火。涅槃即彼四因缘之终断，七识、地狱诸生存形态之脱离解脱已畢，称之为涅槃。

Kāmānaṃ pahānaṃ akkhātanti vatthukāmānaṃ, kilesakāmānañca pahānaṃ vuttaṃ. Kāmasaññānaṃ pariññāti sabbāsampi kāmasaññānaṃ ñātatīraṇapahānavasena tividhā pariññā akkhātā. Kāmapipāsānanti kāmesu pātabyatānaṃ kāme vā pātumicchānaṃ. Kāmavitakkānanti kāmupasañhitānaṃvitakkānaṃ. Kāmapariḷāhānanti pañcakāmaguṇikarāgavasena uppannapariḷāhānaṃ antodāhānaṃ. Imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito. Sabbapaṭhamesu pana tīsu ṭhānesu lokiyalokuttaramissako maggo kathitoti veditabbo.

抛弃欲望者被称为摒弃欲望，如弃除染污欲望亦被宣说。欲者的分别认识（感受）称为欲识，针对一切皆可此欲识达至断除三法的彼岸，故分为三种完全理解。所谓欲渴，是指对诸欲求取的渴望或欲望有意求得。所谓欲念，是指与欲相关的念头。所谓欲恼，是指由五欲的感染引起的烦恼痛苦，就如内烧一般。于这五处中，皆被说为能断除烦恼的出世间道。至于一切根本处，前三处被说成世间与出世间相媲美的道路，应当知悉。

Netaṃ āvusoti na etaṃ āvuso, tava pāpakammaṃ appasannānañca pasādāya evarūpānaṃ pasādatthāya na hoti. Atha khvetanti atha kho etaṃ. Atha kho tantipi pāṭho. Aññathattāyāti pasādaññathābhāvāya vippaṭisārāya hoti. Ye maggena anāgatasaddhā, tesaṃ vippaṭisāraṃ karoti – ‘‘īdisepi nāma dhammavinaye mayaṃ pasannā, yatthevaṃ duppaṭipannā bhikkhū’’ti. Ye pana maggenāgatasaddhā, tesaṃ sineru viya vātehi acalo pasādo īdisehi vatthūhi ito vā dāruṇatarehi. Tena vuttaṃ – ‘‘ekaccānaṃ aññathattāyā’’ti.

“非是我的”，“非是你的”者，因不安乐及信心未具，对于此等平和的原因不能成就。又说“是这个”，此亦是正确说法。所谓“异质”，是指对平和不同的状态产生对立。对于那些未经道理证信者，其对立是作证说“我们对于此法法规如此不悦，正因有如此难以修行的比库”。但对于那些已证道者，其安稳则如坚石、不动如风，感受平和乃至各种条件处所皆安全。由此说法称之为“某时异质”。

§39

39.Bhagavato etamatthaṃ ārocesunti bhagavato etaṃ atthaṃ ācikkhiṃsu paṭivedayiṃsu. Ārocayamānā ca neva piyakamyatāya na bhedapurekkhāratāya , na tassāyasmato avaṇṇapakāsanatthāya, na kalisāsanāropanatthāya, nāpi ‘‘idaṃ sutvā bhagavā imassa sāsane patiṭṭhaṃ na dassati, nikkaḍḍhāpessati na’’nti maññamānā ārocesuṃ. Atha kho ‘‘imaṃ sāsane uppannaṃ abbudaṃ ñatvā bhagavā sikkhāpadaṃ paññapessati, velaṃ mariyādaṃ āṇaṃ ṭhapessatī’’ti ārocesuṃ.

世尊对这个教义事相发语时，对世尊宣说了此义并做了说明。宣说时，既不是为寻求宠爱，不起分别怨念，也无意诋毁尊者，更非混淆教法，亦不是自以为“听闻此事后，世尊在此正法中不会巩固其教戒，反而会废弃”，不怀此念即来宣说。又说“了知此教出现之不可思议，世尊会显说教戒，适时树立威仪”，如是宣说。

Etasmiṃ nidāne etasmiṃ pakaraṇeti ettha sudinnassa ajjhācāravītikkamo sikkhāpadapaññattiyā kāraṇattā nidānañceva pakaraṇañcāti vuttoti veditabbo. Kāraṇañhi yasmā nideti attano phalaṃ ‘‘gaṇhātha na’’nti dassentaṃ viya appeti, pakaroti ca naṃ kattuṃ ārabhati, karotiyeva vā; tasmā nidānañceva pakaraṇañcāti vuccati. Vigarahi buddho bhagavāti buddho bhagavā vigarahi nindi; yathā taṃ vaṇṇāvaṇṇārahānaṃ vaṇṇañca avaṇṇañca bhaṇantesu aggapuggalo. Na hi bhagavato sīlavītikkamakaraṃ puggalaṃ disvā ‘‘ayaṃ jātiyā vā gottena vā kolaputtiyena vā ganthena vā dhutaṅgena vā ñāto yasassī īdisaṃ puggalaṃ rakkhituṃ vaṭṭatī’’ti cittaṃ uppajjati, nāpi pesalaṃ guṇavantaṃ disvā tassa guṇaṃ paṭicchādetuṃ cittaṃ uppajjati. Atha kho garahitabbaṃ garahati eva, pasaṃsitabbañca pasaṃsati eva, ayañca garahitabbo; tasmā taṃ tādilakkhaṇe ṭhito avikampamānena cittena vigarahi buddho bhagavā ‘‘ananucchavika’’ntiādīhi vacanehi.

此处所言的“因”和“事由”，指苏定那（Sudinna）行为不净恶行于教戒所成之因，既为因也为事由，应知。所谓因，是指起因能取其果“接受吧”，但又似乎不至于，因为既标为因，也同时为事由。正如称佛为“佛尊”，佛即尊者，同时亦会被他人轻视或诽谤；如同诸长老，其有美有恶言论。因为若见佛行不净，即不会生起“此人因其本生或世系所属或肮脏肢体，而是当守护的如来者”的念；若见其善，则不会兴起掩蔽其善的心。乃于所诟病者，必发起责难，于所称赞者必生称扬。此即是当保持不动摇心，专注于该等现象，佛以“不放逸”等语加以称许。

Tatthāyaṃ atthavaṇṇanā – yadidaṃ tayā, moghapurisa, tucchamanussa kammaṃ kataṃ, taṃ samaṇakaraṇānaṃ dhammānaṃ maggaphalanibbānasāsanānaṃ vā na anucchavikaṃ, tesaṃ chaviṃ chāyaṃ sundarabhāvaṃ na anveti nānugacchati, atha kho ārakāva tehi dhammehi. Ananucchavikattā eva ca ananulomikaṃ, tesaṃ na anulometi; atha kho vilomaṃ paccanīkabhāve ṭhitaṃ. Ananulomikattā eva ca appatirūpaṃ, patirūpaṃ sadisaṃ paṭibhāgaṃ na hoti, atha kho asadisaṃ appaṭibhāgameva. Appatirūpattā eva ca assāmaṇakaṃ, samaṇānaṃ kammaṃ na hoti. Assāmaṇakattā akappiyaṃ. Yañhi samaṇakammaṃ na hoti, taṃ tesaṃ na kappati. Akappiyattā akaraṇīyaṃ. Na hi samaṇā yaṃ na kappati, taṃ karonti. Tañcetaṃ tayā kataṃ, tasmā ananucchavikaṃ te, moghapurisa, kataṃ…pe… akaraṇīyanti. Kathañhi nāmāti kena nāma kāraṇena, kiṃ nāma kāraṇaṃ passantoti vuttaṃ hoti. Tato kāraṇābhāvaṃ dassento parato ‘‘nanu mayā moghapurisā’’tiādimāha. Taṃ sabbaṃ vuttatthameva.

此处义解说是：无知愚人作了无意义人的行为，此行为不被出家圣法道果所认可，不与其相应，亦无追随其表相而有美好之色相，反而被这些法则所拒绝。这样的不放逸，即不趋顺于法，亦可说逆背其法义。逆取相，即对正法的反向情状，非正相也非对应反转。非正相者是无序且无反应之相，其与正法非相应不合，故非正相则生无益出家行为。无益出家即为不善；不善即不可作。圣者不作无益法，故恶人作此不善故名为无放逸。若以何名因称时，亦有语说可见可承。由于没有因故，故反驳说“无知愚人作此”，此皆所言义。

Idāni yasmā yaṃ tena pāpakammaṃ kataṃ, taṃ vipaccamānaṃ ativiya dukkhavipākaṃ hoti, tasmāssa taṃ vipākaṃ dassetuṃ katāparādhaṃ viya puttaṃ anukampakā mātāpitaro dayālukena cittena sudinnaṃ paribhāsanto ‘‘varaṃ te moghapurisā’’tiādimāha. Tattha āsu sīghaṃ etassa visaṃ āgacchatīti āsīviso. Ghoraṃ caṇḍamassa visanti ghoraviso, tassa āsīvisassa ghoravisassa. ‘‘Pakkhitta’’nti etassa ‘‘vara’’nti iminā sambandho . Īdisassa āsīvisassa ghoravisassa mukhe aṅgajātaṃ varaṃ pakkhittaṃ; sace pakkhittaṃ bhaveyya, varaṃ siyā; sundaraṃ sādhu suṭṭhu siyāti attho. Na tvevāti na tu eva varaṃ na sundarameva na sādhumeva na suṭṭhumeva. Esa nayo sabbattha. Kaṇhasappassāti kāḷasappassa. Aṅgārakāsuyāti aṅgārapuṇṇakūpe, aṅgārarāsimhi vā. Ādittāyāti padittāya gahitaaggivaṇṇāya. Sampajjalitāyāti samantato pajjalitāya acciyo muccantiyā. Sajotibhūtāyāti sappabhāya. Samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtāyāti vuttaṃ hoti.

现在，若有以某种恶业而作，此恶业现报极苦，故为显示其果报，其为父母者怀有怜悯悲悯之心，诽谤此人谓“愿无知愚人离苦”，诸恶愿速至。恶愿如猛厉厉火，乃恶火之恶愿。所谓“破坏”，即愿意之愿。此恶愿如恶火、烟灰、烈焰、火星等。此时恶愿升起如火山喷射火焰，彼火焰照耀四方，乃言。

Taṃ kissa hetūti yaṃ mayā vuttaṃ ‘‘vara’’nti taṃ kissa hetu, katarena kāraṇenāti ce? Maraṇaṃ vā nigaccheyyāti yo tattha aṅgajātaṃ pakkhipeyya, so maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Itonidānañca kho…pe… upapajjeyyāti yaṃ idaṃ mātugāmassa aṅgajāte aṅgajātapakkhipanaṃ, itonidānaṃ tassa kārako puggalo nirayaṃ upapajjeyya; evaṃ kammassa mahāsāvajjataṃ passanto taṃ garahi, na tassa dukkhāgamaṃ icchamāno. Tattha nāma tvanti tasmiṃ nāma evarūpe kamme evaṃ mahāsāvajje samānepi tvaṃ. Yaṃ tvanti ettha yanti hīḷanatthe nipāto. Tvanti taṃ-saddassa vevacanaṃ; dvīhipi yaṃ vā taṃ vā hīḷitamavaññātanti vuttaṃ hoti. Asaddhammanti asataṃ nīcajanānaṃ dhammaṃ; tehi sevitabbanti attho. Gāmadhammanti gāmānaṃ dhammaṃ; gāmavāsikamanussānaṃ dhammanti vuttaṃ hoti. Vasaladhammanti pāpadhamme vasanti paggharantīti vasalā, tesaṃ vasalānaṃ hīnapurisānaṃ dhammaṃ, vasalaṃ vā kilesapaggharaṇakaṃ dhammaṃ. Duṭṭhullanti duṭṭhu ca kilesadūsitaṃ thūlañca asukhumaṃ, anipuṇanti vuttaṃ hoti. Odakantikanti udakakiccaṃ antikaṃ avasānaṃ assāti odakantiko, taṃ odakantikaṃ. Rahassanti rahobhavaṃ, paṭicchanne okāse uppajjanakaṃ. Ayañhi dhammo jigucchanīyattā na sakkā āvi aññesaṃ dassanavisaye kātuṃ, tena vuttaṃ – ‘‘rahassa’’nti. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, dvayaṃ dvayaṃ samāpattintipi pāṭho. Dayaṃ dayaṃ samāpattintipi paṭhanti, taṃ na sundaraṃ. Samāpajjissasīti etaṃ ‘‘tattha nāma tva’’nti ettha vuttanāmasaddena yojetabbaṃ ‘‘samāpajjissasi nāmā’’ti.

问曰：‘据我所说“其为最上者”之理由何在？究竟何因何缘？若有人于此处生起杀生之念，如其将要生死彼处，则为承受死苦者。今此因缘……于母族中生起杀生之念，故此缘故使其堕入地狱；依此见业之大重，心无生苦之愿。此处之“乃也”者，于如是业之大重时，兼具此义。‘如是’乃指此语之谓辞。‘二者’亦或‘之’言杀业之覆没。‘不正法’者，谓为恶劣之下流人所持行之法，彼以此法为宜从。‘部族法’为部族人民之法；以村落居住之人所行之法为村落法。‘卑劣法’谓恶劣之行，持污秽烦恼为衣蔽者。‘恶俗’谓污秽烦恼所污之大恶俗，不善且粗陋。‘水域法’谓水之器物、边际及终止之义。‘隐密’谓隐蔽之存在，于秘密之场合发生。此事以避养之故，不能令他人观见，此谓‘隐密’。‘双重相逢’谓以二合二，应当依二为真义，非美好。‘必生灭’谓此处所说，合称应以‘必生灭’为名。故谓“尔时必如是”。

Bahūnaṃkho…pe… ādikattā pubbaṅgamoti sāsanaṃ sandhāya vadati. Imasmiṃ sāsane tvaṃ bahūnaṃ puggalānaṃ akusalānaṃ dhammānaṃ ādikattā, sabbapaṭhamaṃ karaṇato; pubbaṅgamo sabbapaṭhamaṃ etaṃ maggaṃ paṭipannattā; dvāraṃdado, upāyadassakoti vuttaṃ hoti. Imañhi lesaṃ laddhā tava anusikkhamānā bahū puggalā nānappakārake makkaṭiyā methunapaṭisevanādike akusaladhamme karissantīti ayamettha adhippāyo.

又多处……从最先起始而言，于此教法中，尔乃多种众生不善法之初起，最先行之者；此初起即一切修行之路之最先；谓开门者、示妙巧者。由此缘故，汝依所获悉之此，众多众生种种不善法，因邪术、淫欲唆使等将生起，此为此处主宰义。

Anekapariyāyenāti imehi ‘‘ananucchavika’’ntiādinā nayena vuttehi, bahūhi kāraṇehi. Dubbharatāya…pe… kosajjassa avaṇṇaṃ bhāsitvāti dubbharatādīnaṃ vatthubhūtassa asaṃvarassa avaṇṇaṃ nindaṃ garahaṃ bhāsitvāti attho. Yasmā hi asaṃvare ṭhitassa puggalassa attā dubbharatañceva dupposatañca āpajjati, tasmā asaṃvaro ‘‘dubbharatā, dupposatā’’ti ca vuccati. Yasmā pana asaṃvare ṭhitassa attā catūsu paccayesu mahicchataṃ sineruppamāṇepi ca paccaye laddhā asantuṭṭhitaṃ āpajjati, tasmā asaṃvaro ‘‘mahicchatā, asantuṭṭhitā’’ti ca vuccati. Yasmā ca asaṃvare ṭhitassa attā gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca saṃvattati, kosajjānugato ca hoti aṭṭhakusītavatthupāripūriyā saṃvattati, tasmā asaṃvaro ‘‘saṅgaṇikā, ceva kosajjañcā’’ti vuccati.

所谓多方说法者，即以诸多非断续譬喻巧策等，论说因由。‘难制’等语，谓为不能禁止、不善之现象、非制伏之恶行。盖不受制者，己自能作难制恶行，于四因缘下成就种种不满，故谓不受制为‘难制、难伏’。且己不受制者，往往随附群聚及烦恼群聚，随顺常住处之恶行，故言‘群聚、亦及顺常处’。

Subharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvāti subharatādīnaṃ vatthubhūtassa saṃvarassa vaṇṇaṃ bhāsitvāti attho. Yasmā hi asaṃvaraṃ pahāya saṃvare ṭhitassa attā subharo hoti suposo, catūsu ca paccayesu appicchataṃ nittaṇhabhāvaṃ āpajjati, ekamekasmiñca paccaye yathālābha-yathābala-yathāsāruppavasena tippabhedāya santuṭṭhiyā saṃvattati, tasmā saṃvaro ‘‘subharatā ceva suposatā ca appiccho ca santuṭṭho cā’’ti vuccati.

‘善制’等语，谓为善行得制止，得制伏之状。盖不作难制者，虽舍弃不受制之恶行而住于受制之善行己正，且于四因缘得安隐、谦和之习性，依诸差别而安乐，故谓制伏为‘善制、善伏、有欲、安乐’。

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā kilesasallekhanatāya ceva niddhunanatāya ca saṃvattati, tasmā saṃvaro ‘‘sallekho ca dhuto cā’’ti vuccati.

又谓舍不受制而得制止、制伏之者，有断烦恼、洗净烦恼之所作，故曰‘断除亦清净’。

Yasmā ca asaṃvaraṃ pahāya saṃvare ṭhitassa attā kāyavācānaṃ appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ kāyavacīduccaritaṃ cittassa appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ akusalavitakkattayañca anupagamma tabbiparītassa kāyavacīsucaritassa ceva kusalavitakkattayassa ca pāsādikassa pasādanīyassa santassa sāruppassa pāripūriyā saṃvattati, tasmā saṃvaro ‘‘pāsādiko’’ti vuccati.

又谓舍不受制而得制止者，于身语之不令人心安宁、不悦目、不合心、不顺理之恶语，及心行之不令人信悦、不觉安适、不和谐之恶念，彼皆离弃，随行善念及身语之令人安乐、信悦、和谐、圆满者，故谓其为‘悦目’。

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā sabbakilesāpacayabhūtāya, vivaṭṭāya, aṭṭhavīriyārambhavatthupāripūriyā ca saṃvattati, tasmā saṃvaro ‘‘apacayo ceva vīriyārambho cā’’ti vuccatīti.

由于弃舍了无节制的行为，身处持戒之中者，其内心一切污垢俱足已生，已显已彻，且具八力精进之事遂得完备，因此持戒被称为“不生恶浊且精进开始者”。

Bhikkhūnaṃ tadanucchavikaṃ tadanulomikanti tattha sannipatitānaṃ bhikkhūnaṃ yaṃ idāni sikkhāpadaṃ paññapessati, tassa anucchavikañceva anulomikañca. Yo vā ayaṃ subharatādīhi saṃvaro vutto, tassa anucchavikañceva anulomikañca saṃvarappahānapaṭisaṃyuttaṃ asuttantavinibaddhaṃ pāḷivinimuttaṃ okkantikadhammadesanaṃ katvāti attho. Bhagavā kira īdisesu ṭhānesu pañcavaṇṇakusumamālaṃ karonto viya, ratanadāmaṃ sajjento viya, ca ye paṭikkhipanādhippāyā asaṃvarābhiratā te samparāyikena vaṭṭabhayena tajjento anekappakāraṃ ādīnavaṃ dassento, ye sikkhākāmā saṃvare ṭhitā te appekacce arahatte patiṭṭhapento appekacce anāgāmi-sakadāgāmi-sotāpattiphalesu upanissayavirahitepi saggamagge patiṭṭhapento dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karoti. Taṃ sandhāyetaṃ vuttaṃ – ‘‘bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā’’ti.

有关比库的持戒，有追随（遵循）与顺应（合体）两义。现今所说的戒律，正是比库们依此而行持的戒。此持戒者既包含其追随之义，也含顺应之义。若有人言此戒是诸善法等的“守护”，则其追随和顺应戒律的内涵，包含对戒律之放弃和归依的结合，非拘泥于经文而自由之说法。正如世尊在诸处如同戴上五彩花环如同配戴宝饰，藉此示现佛法，反对那些断绝戒律者，以世俗恶果之恐惧令其离弃，且令渴求戒律净学之比库稳立戒法，有些已证得阿拉汉，有些成就无余、须陀洹果，乃至依止天道者。为此宣说：“比库的追随着与顺应戒法，当如何说明？”

Tena hīti tena sudinnassa ajjhācārena kāraṇabhūtena. Sikkhāpadanti ettha sikkhitabbāti sikkhā, pajjate imināti padaṃ, sikkhāya padaṃ sikkhāpadaṃ; sikkhāya adhigamupāyoti attho. Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. Methunaviratiyā methunasaṃvarassetaṃ adhivacanaṃ. Methunasaṃvaro hi tadaññesaṃ sikkhāsaṅkhātānaṃ sīlavipassanājhānamaggadhammānaṃ vuttatthavasena padattā idha ‘‘sikkhāpada’’nti adhippeto. Ayañca attho sikkhāpadavibhaṅge vuttanayeneva veditabbo. Apica tassatthassa dīpakaṃ vacanampi ‘‘sikkhāpada’’nti veditabbaṃ. Vuttampi cetaṃ – ‘‘sikkhāpadanti yo tattha nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti. Atha vā yathā ‘‘anabhijjhā dhammapada’’nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti, evamidhāpi ‘‘sikkhāpada’’nti sikkhākoṭṭhāso sikkhāya eko padesotipi attho veditabbo.

因此便言，「suddinna」那位上师是因缘。此处之“戒律”者，谓应当修学的戒， “pajjate”意为法句，「pada」指“行文句段”，而“戒律句段”意云修学之业途径。又有说“根本依止”之法。所谓“配偶禁戒（methunavirati）”即所谓“节欲持戒”。节欲持戒即是被称为戒学流传的善业、出世间清净之道的修习方法，这便是这里称为戒律句段的意义。此外，亦应了知其分解解说戒律句段的意义。其含义，亦可由释圣者的启示言语照现之为戒律句段。文中亦提及“戒律句段者，其名号、句段、释义、相应表征”等义。并且如“无贪欲”法句，其为法系为一法组，此义亦如是，应知“戒律句段”亦为修学组之意。

Dasaatthavase paṭiccāti dasa kāraṇavase sikkhāpadapaññattihetu adhigamanīye hitavisese paṭicca āgamma ārabbha, dasannaṃ hitavisesānaṃ nipphattiṃ sampassamānoti vuttaṃ hoti. Idāni te dasa atthavase dassento ‘‘saṅghasuṭṭhutāyā’’tiādimāha. Tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo, ‘‘suṭṭhu devā’’ti āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo . Yo ca tathāgatassa vacanaṃ sampaṭicchati , tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa ‘‘suṭṭhu, bhante’’ti mama vacanasampaṭicchanatthaṃ paññapessāmi, asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā, na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – ‘‘saṅghasuṭṭhutāyā’’ti. Saṅghaphāsutāyāti saṅghassa phāsubhāvāya; sahajīvitāya sukhavihāratthāyāti attho.

所谓十缘，即在十种因缘下须修学戒律，且从特别利益的方面以十种利益为根据而开始，并由此观察十种利益之集成。现今文中正说明这十种法益，其中提及“僧伽健全”等。所谓僧伽健全，即僧团具足健全，宛如对天人所致敬“善哉！”之表敬语。若有人内心受持佛陀言教，则其久远获享利益与快乐，因此欲表达对僧团的“善哉！”之赞叹。此处旨在表现随喜与恭敬，不随喜则显露危险与祸患的因缘，故而祥述“僧伽健全”之意义。又以“僧伽纯洁”，谓僧团纯净无瑕疵；“自然同住”，谓共同和睦入于安乐之意。

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 āropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati te saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ – ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.

所谓恶行者的管束，即为对恶行者的限制。所谓恶行者，即品行恶劣之人；纵使施加缠绕之苦痛，或出于悔改而断恶，亦不知羞耻。所以须对其施以管束。因其在戒律上不诚实，若言“你们所见、所闻、我们所为，入何因缘而加罪责，我们将据此管束你”，意在以戒律威慑其无礼行为。虽对其失职，戒律仍必须显示戒法，以法和律约束此师承不诚者，正如世尊所云“恶行者须管束”。

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, sandiṭṭhamānā ubbāḷhā honti. Kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādaṃ ñatvā sikkhattayapāripūriyā ghaṭamānā na kilamanti, sandiṭṭhamānā na ubbāḷhā honti. Tena nesaṃ sikkhāpadapaññāpanā 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 phāsu vihārāyā’’ti ettha dvidhā attho veditabbo.

所谓贤善比库的纯洁生活，谓是为调伏贪瞋等烦恼，修习该行并守持清净教门的比库。此等贤善比库恪守该修学戒律，恒知应行不应行之事，不犯律中戒罪，不生烦恼，安稳端正。由此而产生“清净戒”的规约。相对恶人则多生过失，不能守持斋期、发表忏悔、执行戒律程序，不合因缘，僧团无和合，无法齐心修治求解脱。故此于恶人群中无此非难，恶人严令麻烦常存。于是，贤善比库便出现守戒严密、清净安稳的生活。所说“贤善比库的纯净安居”，这里有两重义义。

Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti diṭṭhadhammikā āsavā nāma asaṃvare ṭhitena tasmiññeva attabhāve pattabbā pāṇippahāra-daṇḍappahāra-hatthaccheda-pādaccheda-akitti-ayasavippaṭisārādayo dukkhavisesā. Iti imesaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya pidhānāya āgamanamaggathakanāyāti attho.

「执有见之染」即执持有见相应的染污，名为执有见染污者。若不住于不分别的约束中，则在此自身境界中，必然现起应当证得的生手杖棒打杖棒割手足割足毁坏名声舍弃铜器等苦痛特别之苦。是故此处所谓执有见染污之守持遏止、覆盖遏止以及随而至的断除道理，乃释此义。

Samparāyikānaṃ āsavānaṃ paṭighātāyāti samparāyikā āsavā nāma asaṃvare ṭhitena katapāpakammamūlakā samparāye narakādīsu pattabbā dukkhavisesā, tesaṃ paṭighātatthāya paṭippassambhanatthāya vūpasamatthāyāti vuttaṃ hoti.

「断邪见之染」即住不受约束的断邪见染污者。因其不守戒约，所造恶业根本，必于恶趣诸处得苦报，是故称其为断邪见之染。为使此等人心得安宁、平息烦恼，故有止息道理便是平息使安之意，故此有所谓。

Appasannānaṃ pasādāyāti sikkhāpadapaññattiyā hi sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā yepi appasannā paṇḍitamanussā, te ‘‘yāni vata loke mahājanassa rajjana-dussana-muyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viratā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī’’ti pasādaṃ āpajjanti, vinayapiṭake potthakaṃ disvā micchādiṭṭhika-tivedī brāhmaṇo viya. Tena vuttaṃ – ‘‘appasannānaṃ pasādāyā’’ti.

「不起信心者的信心」者，依戒律约定，于戒律规定熟知或依其约定恭敬行动之比库，与见及之不具信心者或愚痴人，即常人所贪恶流弊肮脏处，彼等比库虽亲戒律而处无欲怨，成就了信心，犹如在律藏中所见偏执邪见之婆罗门。因而有经言曰：‘不起信心者的信心’。

Pasannānaṃ bhiyyobhāvāyāti yepi sāsane pasannā kulaputtā tepi sikkhāpadapaññattiṃ ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho ayyā dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī’’ti bhiyyo bhiyyo pasīdanti. Tena vuttaṃ – ‘‘pasannānaṃ bhiyyobhāvāyā’’ti.

「更增长之信心」者，指于三宝教法中更勇猛者。其家族子弟或诸比库，或于戒律约定熟知，恭敬努力遵行戒律，见诸难行法时，心生惭愧，深生慕信。故有经言曰‘更增长之信心’。

Saddhammaṭṭhitiyāti tividho saddhammo – pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. 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 sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ – ‘‘saddhammaṭṭhitiyā’’ti.

「正法立据」者，有三种正法：学能所闻正法，修持实践正法，以及所得究竟正法。佛所集三藏之教法，谓之「学能所闻正法」。三乘明了心、十三部律、二十五大律、持戒禅定慧等，谓之「修持实践正法」。四圣道、四圣果及涅槃等，谓之「所得究竟正法」。因于戒律规定具足正念，比库由戒律及其讲说而具智慧，修持正法至得世间超胜之法，故戒律约定长久稳固。因而有云「正法立据」。

Vinayānuggahāyāti sikkhāpadapaññattiyā hi sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito sūpatthambhito. Tena vuttaṃ – ‘‘vinayānuggahāyā’’ti.

「持律辅持」者，指戒律规定中，包含守戒之戒法、弃放之戒法、安定之戒法、引导戒法四种戒法，一应戒法由戒律规定加以辅佐、支撑和完善。如是义故有经言曰「持律辅持」。

Sabbāneva cetāni padāni ‘‘sikkhāpadaṃ paññapessāmī’’ti iminā vacanena saddhiṃ yojetabbāni . Tatrāyaṃ paṭhamapacchimapadayojanā – ‘‘saṅghasuṭṭhutāya sikkhāpadaṃ paññapessāmi, vinayānuggahāya sikkhāpadaṃ paññapessāmī’’ti.

凡所有心念与言辞，皆当以“我将陈明戒律”为依归，由此语句连缀起来。其间分为初句与末句连缀：『为保持僧团纯洁，我当陈明戒律，为次第引导，我当陈明戒律』。

Api cettha yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghaphāsu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evaṃ saṅkhalikanayaṃ; yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evañca ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā yaṃ vuttaṃ parivāre (pari. 334) –

这里所谓“僧团纯洁”即指僧团的整洁状态，所谓“僧团的整洁状态”，即对恶劣众生的约束，因而形成这一连锁关系；所言“以僧团纯洁为基础”，以此分别作十重约束；有关内容见本注疏（pari. 334）中列举。

‘‘Atthasataṃ dhammasataṃ, dve ca niruttisatāni;

“百义经，百法义，两种释义体系，

Cattāri ñāṇasatāni, atthavase pakaraṇe’’ti.

四种智慧义，义实对治论中。”

Taṃ sabbaṃ veditabbaṃ. Taṃ panetaṃ yasmā parivāreyeva āvi bhavissati, tasmā idha na vaṇṇitanti.

此皆应悉知。由于这些皆归于释义体系，故此处不再赘述。

Evaṃ sikkhāpadapaññattiyā ānisaṃsaṃ dassetvā tasmiṃ sikkhāpade bhikkhūhi kattabbakiccaṃ dīpento ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti āha. Kiṃ vuttaṃ hoti? Bhikkhave, imaṃ pana mayā iti sandassitānisaṃsaṃ sikkhāpadaṃ evaṃ pātimokkhuddese uddiseyyātha ca pariyāpuṇeyyātha ca dhāreyyātha ca aññesañca vāceyyāthāti. Atirekānayanattho hi ettha ca saddo, tenāyamattho ānīto hotīti.

由此展现了戒律名目的因缘，今借此戒律，为比库们补充所当行事，佛告：“比库们，当如此宣说此戒律。” 譬如：比库们，闻彼由我呈说的这因缘戒律，应如此宣说、完备解说、恪守持守，也可与他人言说。此处若多引申意则非本义，故此处语言，仅止于此意义而已。

Idāni yaṃ vuttaṃ ‘‘imaṃ sikkhāpada’’nti taṃ dassento ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti āha. Evaṃ mūlacchejjavasena daḷhaṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya makkaṭīvatthu udapādi. Tassuppattidīpanatthametaṃ vuttaṃ – evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotīti. Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādīti. · 现在为了显示所说的「此学处」，故说「若比库行淫法者，巴拉基咖，不共住」。如是以断根之方式坚固地制定第一巴拉基咖后，为了制定其余未制定之事，又生起母猴因缘。为了显示其发生，故说此句——「世尊如是为诸比库制定学处」。其义为：世尊为诸比库如是制定此学处，且此另一因缘又生起了。

Paṭhamapaññattikathā niṭṭhitā. · 初次制定之说已毕。

Sudinnabhāṇavāraṃ niṭṭhitaṃ. · 苏定那诵品已毕。

Makkaṭīvatthukathā母猴因缘之说

§40

40. Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – makkaṭiṃ āmisenāti mahāvane bhikkhūnaṃ khantimettādiguṇānubhāvena nirāsaṅkacittā bahū migamorakukkuṭamakkaṭādayo tiracchānā padhānāgāraṭṭhānesu vicaranti. Tatra ekaṃ makkaṭiṃ āmisena yāgubhattakhajjakādinā upalāpetvā, saṅgaṇhitvāti vuttaṃ hoti. Tassāti bhummavacanaṃ. Paṭisevatīti pacurapaṭisevano hoti; pacuratthe hi vattamānavacanaṃ. So bhikkhūti so methunadhammapaṭisevanako bhikkhu. Senāsanacārikaṃ āhiṇḍantāti te bhikkhū āgantukā buddhadassanāya āgatā pātova āgantukabhattāni labhitvā katabhattakiccā bhikkhūnaṃ nivāsanaṭṭhānāni passissāmāti vicariṃsu. Tena vuttaṃ – ‘‘senāsanacārikaṃ āhiṇḍantā’’ti. Yena te bhikkhū tenupasaṅkamīti tiracchānagatā nāma ekabhikkhunā saddhiṃ vissāsaṃ katvā aññesupi tādisaññeva cittaṃ uppādenti. Tasmā sā makkaṭī yena te bhikkhū tenupasaṅkami; upasaṅkamitvā ca attano vissāsikabhikkhusseva tesampi taṃ vikāraṃ dassesi.

40. 现在若生起他色缘事，便当为者说：“当时正逢彼时”诸如此类。此处为无上阶段的说明：所谓猕猴（makkaṭi）者，乃指大林中诸比库以宽忍等多种功德具足，心无疑惑，住于多处丛林兽穴之中活动。其中一猕猴以羡慕供养之食，牵引吵闹等行为而惹事生非，这是所谓聚集之义。此处“土”语，应释为“恭敬奉事”，即彼为他人使用供养事物；“恭敬”即世俗所称之尊敬。彼比库谓之是与同修共同遵行五戒戒律，比库中为增上教法，往来诸处如供养处所寻觅饮食。由此得名曰“往来供养处所者”猕猴。此等比库现身佛法场所来求食事，目的是观察并探索。由此有人称此猕猴为“往来供养处所者”，即“往来觅食奔走者”。各彼比库依此来往而产生信心，由此心生之变化传达给他比库。

Cheppanti naṅguṭṭhaṃ. Oḍḍīti abhimukhaṃ ṭhapesi. Nimittampi akāsīti yena niyāmena yāya kiriyāya methunādhippāyaṃ te jānanti taṃ akāsīti attho . So bhikkhūti yassāyaṃ vihāro. Ekamantaṃ nilīyiṃsūti ekasmiṃ okāse paṭicchannā acchiṃsu.

彼以手指示之。用力向前推出。所谓“空指”乃指行为顺应主导而行，比喻比库们了解此行为即配合主导之义。彼比库所在之处，有人暗中遮掩观望。

§41

41.Saccaṃ, āvusoti sahoḍḍhaggahito coro viya paccakkhaṃ disvā coditattā ‘‘kiṃ vā mayā kata’’ntiādīni vattuṃ asakkonto ‘‘saccaṃ, āvuso’’ti āha. Nanu, āvuso, tatheva taṃ hotīti āvuso yathā manussitthiyā, nanu tiracchānagatitthiyāpi taṃ sikkhāpadaṃ tatheva hoti. Manussitthiyāpi hi dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullameva. Tiracchānagatitthiyāpi taṃ sabbaṃ duṭṭhullameva. Ko ettha viseso? Alesaṭṭhāne tvaṃ lesaṃ oḍḍesīti.

41. 实言之，兄弟如同被斥责之小偷，目睹当场，招牌问“你所为何事？”其辩解不得，只得答“诚然，兄弟”云云。且知兄弟，凡世人皆然，邪见者亦然，此戒律适用不差。因世人确实性质粗鄙，殴打、抢夺、侵占、捉拿、严惩，无一不恶。邪见者性质更恶。何以故有此差别？因恶行场所中有“积污堆积”之理，污秽积聚。

§42

42.Antamaso tiracchānagatāyapi pārājiko hoti asaṃvāsoti tiracchānagatāyapi methunaṃ dhammaṃ paṭisevitvā pārājiko yeva hotīti daḷhataraṃ sikkhāpadamakāsi. Duvidhañhi sikkhāpadaṃ – lokavajjaṃ, paṇṇattivajjañca. Tattha yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāma. Sesaṃ paṇṇattivajjaṃ. Tattha lokavajje anupaññatti uppajjamānā rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajjati, aññatra adhimānā, aññatra supinantāti ayaṃ pana vītikkamābhāvā abbohārikattā ca vuttā. Paṇṇattivajje akate vītikkame uppajjamānā sithilaṃ karontī mocentī dvāraṃ dadamānā aparāparampi anāpattiṃ kurumānā uppajjati, gaṇabhojanaparamparabhojanādīsu anupaññattiyo viya. ‘‘Antamaso taṅkhaṇikāyapī’’ti evarūpā pana kate vītikkame uppannattā paññattigatikāva hoti. Idaṃ pana paṭhamasikkhāpadaṃ yasmā lokavajjaṃ, na paṇṇattivajjaṃ; tasmā ayamanupaññatti rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajji.

42. 最后盗人犯戒，虽未与他通，因持淫行而犯，也属堕巴拉基咖者，此赎罪戒律更严厉。戒律分两类：一为世俗禁戒，二为礼仪禁戒。心意恶者属世俗禁戒。余者属礼仪禁戒。世俗禁戒中，恼怒时口堵塞耳鼻，产生严重妨碍，唯独憎恨以外；此无破戒，严厉阻止之。礼仪禁戒中，若违规轻率行事，开门放行，互不纠正，类似聚餐习俗的不当行为。仅是临时小过失，亦有礼仪戒。此为初巴拉基咖戒，名为世俗禁戒非礼仪戒。因其严重妨害，封堵门路，耳鼻不能通畅。

Evaṃ dvepi vatthūni sampiṇḍetvā mūlacchejjavasena daḷhataraṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya vajjiputtakavatthu udapādi. Tassuppattidassanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti . Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca idañca aññampi vatthu udapādīti.

将此二因缘合并，根除恶巧更严厉，遂定为第一大巴拉基咖戒，随后因未封堵而生次第违规事，名为礼仪巴拉基咖戒现起。对此始终宣说：“如此，世尊为比库制定戒律，以此为正式戒律。”由此彰显，世尊为比库所制定之戒律，而此乃诸多戒律之一。

Makkaṭīvatthukathā niṭṭhitā. · 母猴事论已毕。

Santhatabhāṇavāro敷覆诵分。

Vajjiputtakavatthuvaṇṇanā跋耆子事注释。

§43-44

43-44. Idāni yaṃ taṃ aññampi vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāpi ayamanuttānapadavaṇṇanā – vesālikāti vesālivāsino. Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā. Sāsane kira yo yo upaddavo ādīnavo abbudamuppajji, sabbaṃ taṃ vajjiputtake nissāya. Tathā hi devadattopi vajjiputtake pakkhe labhitvā saṅghaṃ bhindi. Vajjiputtakā eva ca vassasataparinibbute bhagavati uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpesuṃ. Imepi tesaṃ yeva ekacce evaṃ paññattepi sikkhāpade yāvadatthaṃ bhuñjiṃsu…pe… methunaṃ dhammaṃ paṭiseviṃsūti.

43-44. 现在若发生他事，亦当如此说：“当时正逢彼时”。此处无上阶段释义，为“韦萨利族人”，即住于韦萨利者。巴吉帝亚者为韦萨利邦人之子。教法云：诸诸烦恼及危难，皆因此巴吉帝亚族群。譬如天神迭瓦达德亦倒向此族，离散僧团。巴吉帝亚族由于世尊涅槃以后百年时，大肆破坏佛法。此中亦有少部分人虽为巴吉帝亚族，却遵守戒律，直至调伏淫行故。

Ñātibyasanenapīti ettha asanaṃ byasanaṃ vikkhepo viddhaṃsanaṃ vināsoti sabbametaṃ ekatthaṃ. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, tena ñātibyasanena, rājadaṇḍabyādhimaraṇavippavāsanimittena ñātivināsenāti attho. Esa nayo dutiyapadepi. Tatiyapade pana ārogyavināsako rogo eva rogabyasanaṃ. So hi ārogyaṃ byasati vikkhipati vināsetīti byasanaṃ. Rogova byasanaṃ rogabyasanaṃ, tena rogabyasanena. Phuṭṭhāti adhipannā abhibhūtā samannāgatāti attho.

‘亲属恶习’者，在此语境中指的是破坏、动摇、毁灭的一切含义。这是因为亲属之间若生恶习，便导致亲属关系的破坏，也就是亲属的损害。此处‘恶习’是伤害国法、导致疾病与死亡等恶运的缘起，故称为亲属恶习。此为第二义。第三义则是指损害健康的疾病，因疾病损害健康，故称疾病恶习。‘恶习’者，意谓扰乱、破坏、灭尽也。‘疾病’即‘疾病恶习’，意为疾病所生的恶习。‘发作’即被支配、压倒、来临之意。

Na mayaṃ, bhante ānanda, buddhagarahinoti bhante ānanda, mayaṃ na buddhaṃ garahāma, na buddhassa dosaṃ dema. Na dhammagarahino, na saṅghagarahino. Attagarahino mayanti attānameva mayaṃ garahāma, attano dosaṃ dema. Alakkhikāti nissirikā. Appapuññāti parittapuññā. Vipassakā kusalānaṃ dhammānanti ye aṭṭhatiṃsārammaṇesu vibhattā kusalā dhammā, tesaṃ vipassakā; tato tato ārammaṇato vuṭṭhāya teva dhamme vipassamānāti attho. Pubbarattāpararattanti rattiyā pubbaṃ pubbarattaṃ, rattiyā aparaṃ apararattaṃ, paṭhamayāmañca pacchimayāmañcāti vuttaṃ hoti. Bodhipakkhikānanti bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakānanti attho. Bhāvanānuyoganti vaḍḍhanānuyogaṃ. Anuyuttā vihareyyāmāti gihipalibodhaṃ āvāsapalibodhañca pahāya vivittesu senāsanesu yuttapayuttā anaññakiccā vihareyyāma.

世尊呵，非我等蔑视佛陀。我们无意忤逆佛，亦不抱怨佛。亦不对法生嫌怨，亦不对僧生嫌恶。唯有贬损我身之人，我们自责，承认自身过失称为‘自贬’。‘无显现’者意为无光、暗淡。‘微福’者为小福。‘有慧见者’则指三十八净行法中具足了悟善法的觉者，即‘有慧见者’。他们由此依起所缘，故而于法中具慧观察。所谓‘过去与现在’是时间对立，如曰“夜即昼”，“昼即夜”，“初一与十六”，这是佛陀藏中所说。‘觉道支’即成佛之助缘，指协助阿拉汉通达果道。‘修习相续’为增长续修。‘相应修止’指离开家俗，舍去户籍居住于清净道场，结合无他勉之意安心修持。

Evamāvusoti thero etesaṃ āsayaṃ ajānanto idaṃ nesaṃ mahāgajjitaṃ sutvā ‘‘sace ime īdisā bhavissanti, sādhū’’ti maññamāno ‘‘evamāvuso’’ti sampaṭicchi. Aṭṭhānametaṃ anavakāsoti ubhayampetaṃ kāraṇapaṭikkhepavacanaṃ. Kāraṇañhi yasmā tattha tadāyattavuttibhāvena phalaṃ tiṭṭhati. Yasmā cassa taṃ okāso hoti tadāyattavuttibhāvena, tasmā ‘‘ṭhānañca avakāso cā’’ti vuccati, taṃ paṭikkhipanto āha – ‘‘aṭṭhānametaṃ, ānanda , anavakāso’’ti. Etaṃ ṭhānaṃ vā okāso vā natthi. Yaṃ tathāgatoti yena tathāgato vajjīnaṃ vā…pe… samūhaneyya, taṃ kāraṇaṃ natthīti attho. Yadi hi bhagavā etesaṃ ‘‘labheyyāma upasampada’’nti yācantānaṃ upasampadaṃ dadeyya, evaṃ sante ‘‘pārājiko hoti asaṃvāso’’ti paññattaṃ samūhaneyya. Yasmā panetaṃ na samūhanati, tasmā ‘‘aṭṭhānameta’’ntiādimāha.

如是说，长老听到这大象说此心意却不解，认为若此等情况出现，恭敬之。于是长老随声附和说‘好的长者’。此‘立处无退’是指立足点与退让空间两者皆无之言。因立足点由因缘决定有成果，既因缘成就且有空间因缘故称无退。反对者说‘有立处与退让空间’而被反驳曰‘此处无退’。意谓立足与空间皆不存在。那位如来以何因缘为界？无此因缘故不可能。若世尊确予已供请之人上座戒位，则此时便会有破戒之相，故应如是说‘立处无退’。

So āgato na upasampādetabboti ‘‘yadi hi evaṃ āgato upasampadaṃ labheyya, sāsane agāravo bhaveyya. Sāmaṇerabhūmiyaṃ pana ṭhito sagāravo ca bhavissati, attatthañca karissatī’’ti ñatvā anukampamāno bhagavā āha – ‘‘so āgato na upasampādetabbo’’ti. So āgato upasampādetabboti evaṃ āgato bhikkhubhāve ṭhatvā avipannasīlatāya sāsane sagāravo bhavissati, so sati upanissaye nacirasseva uttamatthaṃ pāpuṇissatīti ñatvā upasampādetabboti āha.

佛陀明知若受戒时违戒，僧众将失威严。然出于同情，称‘此人不应受戒’。因若受戒而不犯戒则会增进僧团威严，立为沙门自当行护。同时若心念正治，终将至理之境，故知应受戒之理。

Evaṃ methunaṃ dhammaṃ paṭisevitvā āgatesu anupasampādetabbañca upasampādetabbañca dassetvā tīṇipi vatthūni samodhānetvā paripuṇṇaṃ katvā sikkhāpadaṃ paññapetukāmo ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti vatvā ‘‘yo pana bhikkhu…pe… asaṃvāso’’ti paripuṇṇaṃ sikkhāpadaṃ paññapesi.

依此法制，分别派来者中不该受戒者与应受戒者，明示三种基本要素，三者俱足后诵戒文，以期使戒法完整，称‘戒律已速成足’。将戒律如此授受，当由比库完整授戒。

Vajjiputtakavatthuvaṇṇanā niṭṭhitā. · 跋耆子事注释已毕。

Catubbidhavinayakathā四种律论。

§45

45. Idānissa atthaṃ vibhajanto ‘‘yo panāti, yo yādiso’’tiādimāha. Tasmiṃ pana sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena catubbidho vinayo jānitabbo –

第45条：现在分解其义，作‘或是者，或是者’之类说法。在戒律及戒律分类法中，整体戒律判别法当由审慎纯熟者作辨析，分成四类戒律应识别。

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

四种律藏，是由大长老们宏扬传承的法义；

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

他们揭示并阐发了之前法集中的教义。

Katamaṃ catubbidhaṃ? Suttaṃ, suttānulomaṃ, ācariyavādaṃ, attanomatinti. Yaṃ sandhāya vuttaṃ – ‘‘āhaccapadena rasena ācariyavaṃsena adhippāyā’’ti, ettha hi āhaccapadanti suttaṃ adhippetaṃ, rasoti suttānulomaṃ, ācariyavaṃsoti ācariyavādo, adhippāyoti attanomati.

何谓四种？即经文、赞经、师言及自说。此中所说——“藉著音声、韵律、师族，而获得专制”——其中音声即经文之意，韵律为赞经，师族为师言，而专制即自说。

Tattha suttaṃnāma sakale vinayapiṭake pāḷi.

其所谓经文，即指整个律藏巴利文本。

Suttānulomaṃ nāma cattāro mahāpadesā; ye bhagavatā evaṃ vuttā – ‘‘yaṃ, bhikkhave , mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce akappiyaṃ anulometi; kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi; akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave , mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati; taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati; taṃ vo kappatī’’ti (mahāva. 305).

赞经乃四大断言，即世尊如是宣说：『比库们，若我断言“此不相应”为真实者，则凡非相应者依之可通行；相应者若有违犯，则此处不相应。又，若我断言“此不相应”为真实者，则相应若通行，非相应则不通行。又，我若断言“此相应”为未知者，则非相应若得通行则通行；相应违犯则不通行。又，我断言“此相应”为未知者，则非相应得通行，且相应违犯，彼处相应得通行。』（大律305）

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

师言者，指律藏中由诸五百阿拉汉弟子设立，依据巴利文句，详尽检讨种种出入而成的注疏。

Attanomati nāma sutta-suttānuloma-ācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.

所谓『自心意见』，是指依照经文、经典的顺序与老师的说明，在放下自由推理之后，凭借自身觉悟力的把握，通过呈现相应的方式进行阐述。

Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo ‘‘attanomati’’ nāma. Taṃ pana attanomatiṃ gahetvā kathentena na daḷhaggāhaṃ gahetvā voharitabbaṃ. Kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ. Attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā. Attanomatito ācariyavādo balavataro.

此外，在经文、律藏及论释中皆有记载此名曰『自心意见』。但若执取此『自心意见』而说法，不可执着于坚固抓取，而应理智审察语音及意义，将巴利语和意义相互比对阐释。自心意见不应轻易认可。倘若对它认可并能达成一致，则应采纳；若既不认可也不同意，则不可采纳。由此可知，自心意见乃全然软弱无力。相比之下，老师说法则更为有力。

Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samentoyeva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ balavataraṃ.

就老师之说，亦当对依经顺序的说法加以审察。不论是审察后达成共识者，才应采纳；未达共识者，则不可采纳。由此可见，老师的说法比顺经而设的解释更具权威。

Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti, sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. No ce, na gahetabbaṃ; suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca gārayhācariyavādo na gahetabbo; suttasmiṃyeva ṭhātabbaṃ.

而依经说法亦需在经藏中审察。必须对已审察达成共识者予以采纳，对其他者不应采纳。顺经说法的根基在于经文本身。经典乃佛陀教诲的如实记录，俱有当时教团的依据和条件。因此，当两位比库对话，一方陈述经文内容，另一方持顺经诠释，双方不应互相争吵或怀恨，而应在经义中审察顺经说法。若能相互认可，则应采纳；否则不宜采纳，应仍立于经文为尊。此后，如果双方转述老师之说法，亦应如此。不论持老师说法或顺经说法，皆当谨慎审查。不能认可且不同意、不和谐的老师说法不可采纳，应仍立经文为准。

Athāyaṃ suttaṃ gahetvā katheti, paro attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttasmiṃ yeva ṭhātabbaṃ.

若双方转述自心意见作为经文的诠释，同样应谨慎审查、互不争执。若认可，则应该采纳；若不认可，则不应采纳，应保持立足于经文的正统位置。

Atha panāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ. Suttaṃ suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo ārūḷhaṃ pāḷiāgataṃ paññāyati, gahetabbaṃ. No ce tathā paññāyati na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato āgataṃ, na gahetabbaṃ. Suttānulomasmiṃyeva ṭhātabbaṃ.

又若以顺经说法为主，认为经文才是根本，则顺经说法必须据经文审察采纳。若认可且达共识，称之为三种共识、乃巴利文所传的理智，则应采纳。若因不认可，也无法达成共识，则是外方诠释、考虑他方学说，或是出自粗俗世俗的说法，或是杂乱无章地援引律文等之类，皆不可采纳，必须守护顺经说法的正统。

Athāyaṃ suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo. Suttānulomeyeva ṭhātabbaṃ.

于是取经文顺序讲说，彼方为老师教说。老师教说应当依顺经文释义。如若释义相符，即当接受。否则，不可接受。唯应依顺经文原义。

Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttānulomeyeva ṭhātabbaṃ.

于是取经文顺序讲说，彼方为自己的说法。自己的说法应当依顺经文释义。如若释义相符，即当接受。否则，不可接受。唯应依顺经文原义。

Atha panāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

于是取老师教说讲述，彼方为经文。经文应当依老师教说来释义。如若释义相符，即当接受。其他浅陋破碎的经文不应接受。唯应依老师教说。

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

于是取老师教说讲述，彼方为经文顺序。经文顺序应当依老师教说释义。释义正确的即应接受，其他不应接受。唯应依老师教说。

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Ācariyavādeyeva ṭhātabbaṃ.

于是取老师教说讲述，彼方为自己的说法。自己的说法应当依老师教说释义。如若释义相符，即当接受。否则，不可接受。唯应依老师教说。

Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

于是取自己的说法讲述，彼方为经文。经文应当依自己的说法释义。如若释义相符，即当接受。其他浅陋破碎的经文不应接受。唯应依自己的说法。

Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

于是，取自身见说法时，别人应当顺从经教。顺从经教，就应当抛弃自身见。抛弃了的，应当一起接受；未抛弃的，不应接受。唯有自身见者，应当坚守。

Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti, gahetabbo; itaro gārayhācariyavādo na gahetabbo. Attanomatiyameva ṭhātabbaṃ. Attano gahaṇameva baliyaṃ kātabbaṃ. Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.

于是，取自身见宣说时，别人应当顺从老师的说法。老师的说法，须抛弃自身见。若抛弃了随喜接受，不然则轻贱老师的说法而不接受。唯有自身见，应当坚守。唯应坚守自己的持守。无论何处，皆不可愚顽或轻视。

Atha panāyaṃ ‘‘kappiya’’nti gahetvā katheti, paro ‘‘akappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

又此时，取“许可”说法时，别人则说“不许可”。在经中及遵经亦应抛弃。若是许可者，应于许可处坚守。若是不许可者，应于不许可处坚守。

Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, paro kāraṇaṃ na vindati. Kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ. ‘‘Sādhū’’ti sampaṭicchitvā akappiyeva ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā kappiyākappiyavicāraṇamāgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.

于是，对于许可的表象，经文多有原因与分析显现，而他方未见原因，只应当坚守许可。然后，他方对于不许可的表象，经文亦多原因与分析显现。持此为己所执，坚实不守。虽称“善”，但依然应于不许可处坚守。若同时出现两种原因之影，应于截然相反的“善”处坚守不许可。律中若有许可不许可的讨论，应当研精毂厉，严格区分，并宁可有所遗漏，守持严肃以正导监听关系。

Atha panāyaṃ ‘‘akappiya’’nti gahetvā katheti, paro ‘‘kappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

又此时，取“不许可”说法时，别人则说“许可”。在经中及遵经亦应抛弃。若是许可者，应于许可处坚守。若是不许可者，应于不许可处坚守。

Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye ca vinicchayo vutto; evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo veditabbo. Nāmamattaṃyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.

于是，因多种经文的因缘表现不许可，而他方不见因缘，应于不许可处坚守。然后，他方多因缘表现许可，而无人见因，应于许可处坚守。若两因虽显，但不可放弃己之持守。如许可与不许可之间之辨析，及过失与非过失之辨析，轻重过失之辨析，也同样应当分明识别。此处仅名称而无多异，无须详细展开。

Evaṃ kappiyākappiyādivinicchaye uppanne yo sutta-suttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde ṭhātabbaṃ. Sabbaso pana kāraṇaṃ vinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ tasmiṃ sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.

如是，在区分可受与不可受之间出现的情形中，对于经文、经文续释等正顺行事的教义论述得以获得额外的理由者，应当坚立其论说。然而，若没有全面获得缘由的考察，便不得舍弃经文，唯应在经文本身坚立其义。因此，这种在戒律、戒律条文区别以及所有律藏考察中，由智慧者所证实的四种律法应当被知晓。

Imañca pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchitabbāni. Katamāni tīṇi? ‘‘Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanato’’ti idamekaṃ lakkhaṇaṃ. ‘‘Vinaye kho pana ṭhito hoti asaṃhīro’’ti idaṃ dutiyaṃ. ‘‘Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā’’ti idaṃ tatiyaṃ.

既然知道此四种律法，作为律藏持有者应当成为具有三种特征的修学者。此三甚特征为何？一者是“对经文欢迎，流传完善，从经文所表达的义理得以明了”，此为第一特征。二者是“以戒律为立基，恭敬守护”，此为第二。三者是“修学教师传承被良好维护，心念专注，法义正确保存”，此为第三特征。

Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tañcassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ vācuggataṃ suvinicchitaṃ. Suttato anubyañjanatoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti, kaṅkhacchedaṃ katvā uggahitaṃ.

此当中的“经文”是指整个律藏，对其“欢迎”即是恰当受持。所谓“流传完善”是指良好流传，不生邪说，表达清楚明了。由经文本身、问经者、注释者和续释者等所共同详明，断绝疑惑，因而称为流传完善。

Vinaye kho pana ṭhito hotīti vinaye lajjībhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarutāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti. Saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ – ‘‘anāgate lajjī rakkhissati, lajjī rakkhissati, lajjī rakkhissatī’’ti. Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjībhāvena vinaye ṭhito hoti suppatiṭṭhitoti. Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati santiṭṭhituṃ na sakkoti; yaṃ yaṃ parena vuccati taṃ taṃ anujānāti; sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāya vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma; evaṃ no ācariyā vadantī’’ti vissajjeti; yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati ‘‘asaṃhīro’’ti.

所谓“以戒律为立基”是指在戒律上持守恭敬之心。缺乏恭敬者，即使熟读经文，若贪图名利而嗔恨纷争，扰乱上下，散布世尊教法，将造成极大破坏；甚至引发僧团分裂和僧王反目。恭敬者则恼恨恶行，修习戒律，为生活原因而为律制勤修，能不生纷争，令法与律得以光明，尊重世尊教法而正立其持。正如前代长老曾郑重警诫说：“将来当守恭敬，必守恭敬，必能守恭敬。”若有人恭敬，护持戒律，躬行不忤顺，则以恭敬为持，是为“戒律得以坚定”。所谓“不散乱”，是指不能破坏经语和注疏。反而推翻同僚说法而采纳他说者，称为“散乱”。若听闻经文与注释时不散乱、不推翻，反而对相反说法择善而从者，则以统一说法视之，称为“不散乱”。反之，若不能容忍不同观点，轻易否定他人，自己也不深入研习，任由自我解释，则被视为“散乱”。

Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suu gahitā hoti. Sumanasikatāti suṭṭhu manasikatā; āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu upadhāritā pubbāparānusandhito atthato kāraṇato ca upadhāritā; attano matiṃ pahāya ācariyasuddhiyā vattā hoti ‘‘mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā’’ti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍavajjittherassa cāti. Evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.

所谓“修学教师传承被良好维护”，即指长老传承及世系传承得到妥善继承。所谓“心念专注”，即正确专心持守，犹如点燃的明灯光明照耀。所谓“法义正确保存”，即经过先前老师悉心继承，经由考订和教学，以正法理予以保存。修学者抛弃私见，依止导师纯正教导，说：“我师斥弃恶劣师资”，如此维持全体师承。上至弘法大师乌波利长老及诸多依止关系相承的尊长，皆如是继承法统。如此将师承付囊，建立良好传承。这便是所谓“教师传承被良好维护”。若不能胜任者，则须折返修习，复归正途。如同方言里，老师与老师的老师，巴利文与巴利注释一唱三叹相应问答，循序渐进，方能理解。

Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.

由兼具以上三种特征的律宗执持者，在议题确立时，由聚合僧团中带领者指导，以鲜明的提问与回答形式，迅速辨明该议题之所有相关事项。那些事项为何？应察议题、应察目录、应察词分、应察三类章节、应察违犯事项等。

Vatthuṃ olokentopi hi ‘‘tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ; yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati. So taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视罪过章节中，若以三种草或五种叶遮盖之物来迎接，均应接受，但绝不可赤身相迎；若有人赤身而来，即属恶劣罪过。此义见于《巴拉三藏》五百一十七经，故某些罪过当如是视之。于此，当引该经文而调伏该事件。

Mātikaṃ olokentopi ‘‘sampajānamusāvāde pācittiya’’ntiādinā (pāci. 2) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视规戒表中以“正知心行之妄语”为定罪内容之一等众多罪过时，于五种罪过中见某一特定罪时，应引该经文而调伏该事件。

Padabhājanīyaṃ olokentopi ‘‘akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā’’tiādinā (pārā. 59 ādayo, atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视与身体分离相关罪过章节中，诸如“于身体灭绝时行淫，犯巴拉基罪；于身体尚存时行淫，犯土喇吒亚罪”等类似经文，若于七种罪过中见某一特定罪，亦当引该正罪文而调伏该事件。

Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视三种分割罪过章节，诸如三种桑喀地谢萨罪、三种巴吉帝亚罪、三种恶行罪之一等，见其中任一特定罪过，皆应引本章节经文而调伏该事件。

Antarāpattiṃ olokentopi ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti taṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视间罪章节，若见“掠夺他人财物，属恶劣罪过”之罪过，或于其它戒条之内部产生此间罪，亦应引该经文而调伏该事件。

Anāpattiṃ olokentopi ‘‘anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassa, asañcicca, assatiyā, ajānantassā’’ti (pārā. 72 ādayo) evaṃ tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

即便审视不罪章节中，若见“不罪者，指比库非出欲心、非出恚心，非求死欲，非求说除欲，非求解脱欲，非厌弃心，非恻隐心，非无知者”等义，见某修戒条中不罪之理时，亦应引相应经文，调伏该事件。

Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo appaṭivattiyo, buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ cevaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya; tena sādhukaṃ sallakkhetvā sace anāpatti hoti, ‘‘anāpattī’’ti vattabbaṃ. Sace pana āpatti hoti, ‘‘āpattī’’ti vattabbaṃ. Sā desanāgāminī ce, ‘‘desanāgāminī’’ti vattabbaṃ. Vuṭṭhānagāminī ce, ‘‘vuṭṭhānagāminī’’ti vattabbaṃ. Athassa pārājikacchāyā dissati, ‘‘pārājikāpattī’’ti na tāva vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko. Adinnādānamanussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati , sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno ‘‘āpattī’’ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu ‘‘amhākaṃ ācariyaṃ pucchā’’ti pesetabbo. Sace so puna āgantvā ‘‘tumhākaṃ ācariyo suttato nayato oloketvā ‘satekiccho’ti maṃ āhā’’ti vadati, tato anena so ‘‘sādhu suṭṭhu yaṃ ācariyo bhaṇati taṃ karohī’’ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero pana atthi, tassa santikaṃ pesetabbo – ‘‘amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi, tassa santikaṃ pesetabbo – ‘‘asukadaharaṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha daharassāpi pārājikacchāyāva upaṭṭhāti, tenāpi ‘‘pārājikosī’’ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā pabbajjā ca upasampadā ca. Evaṃ pana vattabbo – ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā dvattiṃsākāraṃ tāva manasi karohī’’ti. Sace tassa arogaṃ sīlaṃ kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittampi ekaggaṃ hoti, divasaṃ atikkantampi na jānāti. So divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo – ‘‘kīdisā te cittappavattī’’ti. Ārocitāya cittappavattiyā vattabbo – ‘‘pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ karohī’’ti.

如是，若有比库熟知四种戒法，具足三相相应，观察这六处，便能调伏诸过失，其断罪不反转。此断罪乃佛亲自坐镇时所断，断罪乃不可逆转者。如是善断罪之比库，若遇有比库犯戒，应来问责自己的烦恼。若经指正后无罪，谓之『无罪』。若有罪，谓之『有罪』。若会众中有众具来诤，谓之『来诤』。若非众具来诤，谓之『非众具来诤』。但若出现巴拉基戒罪之影，尚不应轻言『巴拉基罪』。何以故？夫妻不正法犯戒，乃超越人间不正法之罪，偷盗罪乃人间弟子之较轻罪。此等微妙罪，轻易犯而微妙护持。因此，特别检查此不安之烦恼若称为『有罪』，导师理应公正处理。若比库回来对导师言、『导师听我先端详，称我为『对治行为』』，则应对此言说『善哉，好也，导师所言你当行之』。若无导师，但有同僚长老陪伴，应遣其至长老处曰『与我等同行长老寮，有事可问之』。对方亦断罪称为『对治行为』，则应复言『善哉，好也，导师言当行之』。若无同僚长老，而长老寓居处有贤者，应遣至贤者曰『去问不善行处』。同样，断罪为『对治行为』时应复言『善哉，好也，导师言当行之』。即使怨家现巴拉基戒影，亦不得称其为『巴拉基罪』。因佛出世极难，出家受具戒尤难。故应如此宣说：『离群索居，日间独处，端正清净戒律，心中铭记二十二条戒律』。若彼生健康戒行修习，则诸行显现而随之护持，心意却一境不乱，甚至日过也不觉知。若日过彼应问言『汝心如何转动？』闻此，彼应答言『出家旨在心净，谨慎修道』。

Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇaññeva vuṭṭhāti. So āgato ‘‘kā te cittappavattī’’ti pucchitabbo. Ārocitāya cittappavattiyā ‘‘natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti, athassa ārakkhadevatā paracittavidū samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī’’ti vattabbo.

若彼戒律破坏，则修习不成，心意如烧焦之物，烦恼纷扰，如坐石头上般焦躁不安。此时，应问言『汝心如何转动？』答曰『世间无隐恶恶业将兴，凡初作恶者自知其行，诸守护神、他心能知者、沙门婆罗门并诸天神悉皆知之，今汝应自寻安全』。

Niṭṭhitā catubbidhavinayakathā · 四种律论已毕。

Vinayadharassa ca lakkhaṇādikathā. · 以及持律者的特征等论述。

Bhikkhupadabhājanīyavaṇṇanā比库词分别释义的注解。

Idāni sikkhāpadavibhaṅgassa atthaṃ vaṇṇayissāma. Yaṃ vuttaṃ yo panāti yo yādisotiādi. Ettha yo panāti vibhajitabbapadaṃ; yo yādisotiādīni tassa vibhajanapadāni. Ettha ca yasmā panāti nipātamattaṃ; yoti atthapadaṃ; tañca aniyamena puggalaṃ dīpeti, tasmā tassa atthaṃ dassento aniyamena puggaladīpakaṃ yo saddameva āha. Tasmā ettha evamattho veditabbo – yo panāti yo yokocīti vuttaṃ hoti. Yasmā pana yo yokoci nāma, so avassaṃ liṅga-yutta-jāti-nāma-gotta-sīla-vihāra-gocaravayesu ekenākārena paññāyati, tasmā taṃ tathā ñāpetuṃ taṃ pabhedaṃ pakāsento ‘‘yādiso’’tiādimāha. Tattha yādisoti liṅgavasena yādiso vā tādiso vā hotu; dīgho vā rasso vā kāḷo vā odāto vā maṅguracchavi vā kiso vā thūlo vāti attho. Yathāyuttoti yogavasena yena vā tena vā yutto hotu; navakammayutto vā uddesayutto vā vāsadhurayutto vāti attho. Yathājaccoti jātivasena yaṃjacco vā taṃjacco vā hotu; khattiyo vā brāhmaṇo vā vesso vā suddo vāti attho. Yathānāmoti nāmavasena yathānāmo vā tathānāmo vā hotu; buddharakkhito vā dhammarakkhito vā saṅgharakkhito vāti attho. Yathāgottoti gottavasena yathāgotto vā tathāgotto vā yena vā tena vā gottena hotu; kaccāyano vā vāsiṭṭho vā kosiyo vāti attho. Yathāsīloti sīlesu yathāsīlo vā tathāsīlo vā hotu; navakammasīlo vā uddesasīlo vā vāsadhurasīlo vāti attho. Yathāvihārīti vihāresupi yathāvihārī vā tathāvihārī vā hotu; navakammavihārī vā uddesavihārī vā vāsadhuravihārī vāti attho. Yathāgocaroti gocaresupi yathāgocaro vā tathāgocaro vā hotu; navakammagocaro vā uddesagocaro vā vāsadhuragocaro vāti attho. Thero vāti ādīsu vayovuḍḍhādīsu yo vā so vā hotu; paripuṇṇadasavassatāya thero vā ūnapañcavassatāya navo vā atirekapañcavassatāya majjhimo vāti attho. Atha kho sabbova imasmiṃ atthe eso vuccati ‘‘yo panā’’ti.

现在将解说学处分析的意义。所谓「若有」等语，已在前文说明。此处「若有」是待分析之词；「若何等人」等则是其分析之词。此处，「然」字仅是语助词；「若」字是义词，其所指示之人不受限定，故为显示其义，说「若」字本身，即用以不限定地指示某人。因此，此处应如此理解其义——「若有」者，即「无论何人」之意。然而，所谓「无论何人」，必然依性别、结合、种姓、名字、姓氏、戒行、住处、行境、年龄等某一方式而得认知，故为令人明了此点，展示其各别类别，乃说「若何等人」等语。其中，『若何等人』者，依性别而论，不论如何之人；或高或矮，或黑或白，或黑褐皮肤，或消瘦，或肥胖，此即其义。『随其结合』者，依缘务而论，不论与何事相结合；或与新作事务相结合，或与诵习相结合，或与住持职责相结合，此即其义。『随其种姓』者，依生种而论，不论何种种姓出生；或刹帝利，或婆罗门，或吠舍，或首陀罗，此即其义。『随其名字』者，依名字而论，不论叫何名字；或名「佛护」，或名「法护」，或名「僧护」，此即其义。『随其姓氏』者，依姓氏而论，不论属于何姓氏；或属咖吒那那姓，或属瓦西达姓，或属科西亚姓，此即其义。『随其戒行』者，于诸戒行而论，不论持守何种戒行；或持新作事务之戒，或持诵习之戒，或持住持职责之戒，此即其义。『随其住处』者，于诸住处而论，不论居住于何处；或住于新作事务处，或住于诵习处，或住于住持职责处，此即其义。『随其行境』者，于诸行境而论，不论行境为何；或以新作事务为行境，或以诵习为行境，或以住持职责为行境，此即其义。「长老或…」等语中，于年龄耆宿等而论，不论是何人；或满足十年戒腊而为长老，或不足五年戒腊而为新学，或超过五年戒腊而为中级，此即其义。总之，凡属此义者，皆以「若有」称之。

Bhikkhuniddese bhikkhatīti bhikkhako; labhanto vā alabhanto vā ariyāya yācanāya yācatīti attho. Buddhādīhi ajjhupagataṃ bhikkhācariyaṃ ajjhupagatattā bhikkhācariyaṃ ajjhupagato nāma. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatoti bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu; piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhu. Agghaphassavaṇṇabhedena bhinnaṃ paṭaṃ dhāretīti bhinnapaṭadharo. Tattha satthakacchedanena agghabhedo veditabbo. Sahassagghanakopi hi paṭo satthakena khaṇḍākhaṇḍikaṃ chinno bhinnaggho hoti. Purimagghato upaḍḍhampi na agghati. Suttasaṃsibbanena phassabhedo veditabbo. Sukhasamphassopi hi paṭo suttehi saṃsibbito bhinnaphasso hoti. Kharasamphassataṃ pāpuṇāti. Sūcimalādīhi vaṇṇabhedo veditabbo. Suparisuddhopi hi paṭo sūcikammato paṭṭhāya sūcimalena, hatthasedamalajallikāhi, avasāne rajanakappakaraṇehi ca bhinnavaṇṇo hoti; pakativaṇṇaṃ vijahati. Evaṃ tīhākārehi bhinnapaṭadhāraṇato bhinnapaṭadharoti bhikkhu. Gihivatthavisabhāgānaṃ vā kāsāvānaṃ dhāraṇamatteneva bhinnapaṭadharoti bhikkhu.

此『比库』意为乞士。获受或未获圣者乞食，谓之乞士。佛弟子诸师法亲近者即为乞士。任何舍弃小大财富，离出家舍，独居游方，为摄生计，守持戒律者，皆称乞士。若依赖他人供养，或履行布施习俗而自持，则为乞士。衣物以不同质料区分为不同品类。此处以师缝切断区别质地。千万层叠的布料，若被老师逐片剪断，称为割断。在脏层叠中若染着尘埃，则称为破破碎碎衣。优良衣以针线工巧缝制，乃成良好衣。若用象牙骨灯芯草等细物制成，虽精妙色泽渐退，称为剥落衣。由此三种衣质或色相不同者，即称不同衣持者。若民用衣料外衣不同色相，亦以不同衣持者名之。

Samaññāyāti paññattiyā vohārenāti attho. Samaññāya eva hi ekacco ‘‘bhikkhū’’ti paññāyati. Tathā hi nimantanādimhi bhikkhūsu gaṇiyamānesu sāmaṇerepi gahetvā ‘‘sataṃ bhikkhū sahassaṃ bhikkhū’’ti vadanti. Paṭiññāyāti attano paṭijānanena paṭiññāyapi hi ekacco ‘‘bhikkhū’’ti paññāyati. Tassa ‘‘ko etthāti? Ahaṃ, āvuso, bhikkhū’’ti (a. ni. 10.96) evamādīsu sambhavo daṭṭhabbo . Ayaṃ pana ānandattherena vuttā dhammikā paṭiññā. Rattibhāge pana dussīlāpi paṭipathaṃ āgacchantā ‘‘ko etthā’’ti vutte adhammikāya paṭiññāya abhūtāya ‘‘mayaṃ bhikkhū’’ti vadanti.

所谓如法称呼，谓依习俗名之。如某些场合中计数，亦包括沙玛内，称为『一百沙玛内、一千沙玛内』。所谓宣告，乃自我声明，也是姓名。故此，某些人，即称为『比库』。安陀长老所说法相对应此义。夜中犯戒不正行者，误谬也言『谁是此处？』不正行者答曰『我们是比库』。

Ehi bhikkhūti ehi bhikkhu nāma bhagavato ‘‘ehi bhikkhū’’ti vacanamattena bhikkhubhāvaṃ ehibhikkhūpasampadaṃ patto. 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 kāsāyavasano hoti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto –

佛陀门下欢迎徒弟之言曰『来，乞士』，此为授具比库身份之意。世尊见一人遂得比库身份，夜间穿着淡黄衣，右手掩胸，诵佛音，云『来，比库！行持正道，断除苦根』。随佛言，此人家衣隐去，出家受具戒遂成道人。穿着缟衣者。居止单处，或饮食简朴，坐卧于左肩石崖上，所穿泥土色袈裟，端庄清净。

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

『穿袈裟与着布条，居持针线和缚带；』

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.

『以戒律约束，维持清净，适合比库的修行生活。』

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva saṭṭhivassikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati. Bhagavā hi paṭhamabodhiyaṃ ekasmiṃ kāle ehibhikkhūpasampadāya eva upasampādeti. Evaṃ upasampannāni ca sahassupari ekacattālīsuttarāni tīṇi bhikkhusatāni ahesuṃ; seyyathidaṃ – pañca pañcavaggiyattherā, yaso kulaputto, tassa parivārā catupaṇṇāsa sahāyakā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, saddhiṃ dvīhi aggasāvakehi aḍḍhateyyasatā paribbājakā, eko aṅgulimālattheroti. Vuttañhetaṃ aṭṭhakathāyaṃ –

如是所说，怀有八种修具，应受八法考察的六十年长老，具足行路能力，行佛教生活的觉行者及佛之弟子，恭敬如来而立于其前。世尊于初转法轮时，于一时一地，向这比库众进行了授比库戒。如此受戒的比库众超过千人，累计共有四十三座比库团体，列举分别有：五位五众集团的长老，名为耀 Kulaputta，带领四十五名随从，三十个亲善小组，千多棵老树繁茂的森林，同行两个主要弟子外加八百多名游方僧侣，还有一位名为独指长老。此处注疏中说，

‘‘Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;

『三百千人再加四十三人，另有一位长老智慧通达，彼此尽是这批出家比库。』

Eko ca thero sappañño, sabbe te ehibhikkhukā’’ti.

『非但这些，其他还有许多。』例如：三百的团体有婆罗门法师Selo，千人团体有大咖毕那，万余众居于咖毕拉瓦图的Kulaputta，十六千人的到达彼岸婆罗门等诸多。此等诸人，在律藏中未被直接列举记载，然此处已确实记载与称述。

Na kevalañca ete eva, aññepi bahū santi. Seyyathidaṃ – tisataparivāro selo brāhmaṇo, sahassaparivāro mahākappino, dasasahassā kapilavatthuvāsino kulaputtā, soḷasasahassā pārāyanikabrāhmaṇāti evamādayo. Te pana vinayapiṭake pāḷiyaṃ na niddiṭṭhattā na vuttā. Ime tattha niddiṭṭhattā vuttāti.

不仅如此，还有许多其他人。例如：率领三百随从的塞纳婆罗门、率领千人随从的玛哈咖毕那、一万名来自咖毕拉瓦图的善家子、一万六千名持诵「彼岸道品」的婆罗门，如此等等。然而，此等人因未在律藏巴利文中明确提及，故未加述说；而前述诸人则因在彼处有明确记载，故加以述说。

‘‘Sattavīsa sahassāni, tīṇiyeva satāni ca;

『二十七千』，『三百』而已；

Etepi sabbe saṅkhātā, sabbe te ehibhikkhukā’’ti.

这些都是有名的，都是这些比库。」

Tīhi saraṇagamanehi upasampannoti ‘‘buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno. Ayañhi upasampadā nāma aṭṭhavidhā – ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhabyākaraṇūpasampadā, garudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti. Tattha ehibhikkhūpasampadā, saraṇagamanūpasampadā ca vuttā eva.

受三皈依戒者，谓之三皈依而得具足，依『我皈依佛』等言语，断除三个不正言说，受此三皈依戒。此受戒谓八种受戒——即此比库受戒、皈依受戒、戒勉受戒、质疑说明受戒、庄严戒律受戒、使者受戒、八言受戒、同族第四戒。其中文献中唯有比库受戒与皈依受戒有所记载。

Ovādapaṭiggahaṇūpasampadā nāma ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cā’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃ kiñci dhammaṃ sossāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ sossāmī’ti. Evaṃ hi 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 ovādapaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

戒勉受戒者曰：“因此，卡萨巴，应当如是修习——你应当确立坚定的戒禁，尊重长老，居于中道。”如此，卡萨巴，你应当修习。又，应当修习：“我所听闻的善法全部净除杂染，存于心中，统摄一切意念，听闻之法皆成正受。”如是，卡萨巴，你当修习。又应修习：“我必成就自己入身念的道业，断绝散漫。”如是，卡萨巴，应当修习。”（《相应部》2.154）此戒勉受戒为大卡萨巴长老所授受的未曾被禁止的受戒。

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ ‘‘‘uddhumātakasaññā’ti vā, sopāka, ‘rūpasaññā’ti vā ime dhammā nānatthā nānābyañjanā , udāhu ekatthā, byañjanameva nāna’’nti dasa asubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi tvaṃ, sopākā’’ti pucchi. ‘‘Sattavassohaṃ, bhagavā’’ti. ‘‘Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī’’ti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

质疑说明受戒即为与苏巴卡长老所授受的未被禁止的受戒。传说世尊曾在早期比库游化时，向沙玛内苏巴卡问出口中十种不净观之疑：“何谓上头感？何谓色感？诸法义不同，异相纷呈，归一言则唯色相不同。”苏巴卡答以明了，世尊嘉赞并问：“苏巴卡，你修行几年？”答曰：“世尊，七年。”世尊因而劝发心授受受戒，此即质疑说明受戒。

Garudhammapaṭiggahaṇūpasampadā nāma mahāpajāpatiyā aṭṭhagarudhammassa paṭiggahaṇena anuññātaupasampadā.

庄严戒律受戒是指大摩诃婆提尼因受八重庄严戒而被允许授受的受戒。

Dūtenūpasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātaupasampadā.

所谓从他处受戒者，是指以他方娼妓为缘而获准受戒的行为。

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā.

所谓八语受戒者，是指比库尼因婆罗门教法第十四种规定而受戒，比库僧团因比库教法第十四种规定而受戒，二者以这两种戒法获准受戒。

Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā. Imāsu aṭṭhasu upasampadāsu ‘‘yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ anuññātāya imāya upasampadāya upasampannoti vuttaṃ hoti.

所谓第十四戒受戒者，是目前比库所受的律制。于这八种受戒中，被称为“比库阿难，比库们，受我三皈依之戒虽不被许可，我今却予以废止。比库们，我允许你们依第十四戒律而受戒”的戒律（《大毗奈耶》第69经）允许，故谓之获准受戒。

Bhadroti apāpako. Kalyāṇaputhujjanādayo hi yāva arahā, tāva bhadrena sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena ca samannāgatattā ‘‘bhadro bhikkhū’’ti saṅkhyaṃ gacchanti. Sāroti tehiyeva sīlasārādīhi samannāgatattā nīlasamannāgamena nīlo paṭo viya ‘‘sāro bhikkhū’’ti veditabbo. Vigatakilesapheggubhāvato vā khīṇāsavova ‘‘sāro’’ti veditabbo. Sekhoti puthujjanakalyāṇakena saddhiṃ satta ariyā tisso sikkhā sikkhantīti sekhā. Tesu yo koci ‘‘sekho bhikkhū’’ti veditabbo. Na sikkhatīti asekho. Sekkhadhamme atikkamma aggaphale ṭhito, tato uttari sikkhitabbābhāvato khīṇāsavo ‘‘asekho’’ti vuccati. Samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anussāvanāhi ekāya ca ñattiyā kātabbena. Kammenāti dhammikena vinayakammena. Akuppenāti vatthu-ñatti-anussāvana-sīmā-parisasampattisampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenāti kāraṇārahena satthusāsanārahena. Upasampanno nāma uparibhāvaṃ samāpanno, pattoti attho. Bhikkhubhāvo hi uparibhāvo, tañcesa yathāvuttena kammena samāpannattā ‘‘upasampanno’’ti vuccati. Ettha ca ñatticatutthakammaṃ ekameva āgataṃ. Imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ. Tāni ca ‘‘apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca na bhāriyā bhavissati; yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati. Tāni ca ṭhānāni asuññāni bhavissanti; tasmā anupadavaṇṇanameva karoma.

“善人者不恶劣”，所谓善人即使是凡夫，只要至阿拉汉为止，皆以善良的戒德、禅定与智慧、解脱及解脱知见具足，「善比库」之名声随之汇聚。其精髓是由具足的戒德等构成，有如以显著的蓝染衣染成深蓝者，谓之“蓝比库”。因除却烦恼的清净状态，亦如已灭尽烦恼者，谓之“精华”。“学比库”乃以凡夫之善伴随修习三学制戒，修行中者是“学人”。“不学”者即非修学者。超过学法而稳立于阿拉汉果位者，即谓“已断尽染者”。“共行僧团”指按照五类规制，凡包括全部戒制行为、各式愿心消除与调伏、面对诸事无怀怨害而并行一业者，名之为第十四戒。所谓第十四戒，乃三种断除方法及单一之戒律所成。戒律即佛法教法，弃怒及无过心、无怨及摄心，皆此限界所成。因具备缘故与佛律基因，故称受戒，即完成上乘作用者。此处受第十四戒者为唯一入戒者。对此场合立四类僧典行为，加以阐述详述，曰“讼诉者、断戒者、二次断戒者、十四次断戒者”，依序于律藏中依戒律分类谈及。我们于律藏终章仅述戒律分类。如此，则第一巴拉基咖（巴拉基戒）注释便非废弃，且照原巴利文当可明了。章中诸处空白，故仅作补充注释。

Tatrāti tesu ‘‘bhikkhako’’tiādinā nayena vuttesu bhikkhūsu. Yvāyaṃ bhikkhūti yo ayaṃ bhikkhu. Samaggena saṅghena…pe… upasampannoti aṭṭhasu upasampadāsu ñatticatuttheneva kammena upasampanno. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti ayaṃ imasmiṃ ‘‘methunaṃ dhammaṃ paṭisevitvā pārājiko hotī’’ti atthe ‘‘bhikkhū’’ti adhippeto. Itare pana ‘‘bhikkhako’’ti ādayo atthuddhāravasena vuttā. Tesu ca ‘‘bhikkhako’’ti ādayo niruttivasena vuttā, ‘‘samaññāya bhikkhu, paṭiññāya bhikkhū’’ti ime dve abhilāpavasena vuttā, ‘‘ehi bhikkhū’’ti buddhena upajjhāyena paṭiladdhaupasampadāvasena vutto. Saraṇagamanabhikkhu anuppannāya kammavācāya upasampadāvasena vutto, ‘‘bhadro’’tiādayo guṇavasena vuttāti veditabbā.

所谓“比库”一词，是指因共行僧团在八种戒律中依第十四戒受戒者，此意适用。此处所说“比库”，即“因共行僧团受戒者”。此语指“依正法受戒者，并非杀犯者”，（比库意含戒律之义）。而“比库”有多义，包括辞义及教义。以佛陀及比库长老诠释“来吧，比库们”，乃指受佛陀及导师引导继承上座受戒，因具三皈依之戒，故称比库。贫穷等称谓因缘，非戒律缘故，故应如此认识。

Bhikkhupadabhājanīyaṃ niṭṭhitaṃ. · 比库词分别释义完毕。

Sikkhāsājīvapadabhājanīyavaṇṇanā学与共同生活词分别释义的注解。

Idāni ‘‘bhikkhūna’’nti idaṃ padaṃ visesatthābhāvato avibhajitvāva yaṃ sikkhañca sājīvañca samāpannattā bhikkhūnaṃ sikkhāsājīvasamāpanno hoti, taṃ dassento sikkhātiādimāha. Tattha sikkhitabbāti sikkhā. Tissoti gaṇanaparicchedo . Adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ; adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. Esa nayo adhicitta-adhipaññāsikkhāsu.

目前关于“比库们”一词，因无特别语义区分，当统指已完成戒学修习并恒持戒律者，称为“比库们”。此处所谈“应修习者”为修习戒学者；“三”，为计数说明。“高戒学”是指最胜之戒德戒学；就戒学而言，是须修之戒学，即高戒学。此归纳于“高心、高慧之戒学”中。

Katamaṃ panettha sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgadasaṅgasīlaṃ tāva sīlameva. Tañhi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti. Pātimokkhasaṃvarasīlaṃ pana ‘‘adhisīla’’nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti, buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

何者为此处的戒律？何者为上戒？何者为心？何者为上心？何者为智慧？何者为上智慧？答曰：五戒和十善构成此戒律，即此戒律恒常存在。无论世间有佛出世或无佛世间，此戒律皆运行。佛世出世时，佛与其弟子及善众共同修持此戒；无佛世间，独觉佛、各自觉者、守戒的行者、婆罗门、天帝、大君王及大菩萨亦同修持此戒。明智的婆罗门沙门亦修习之。诸修行者集满此善法，天人及人间皆获其福德。以戒律自持，即谓“上戒”，犹如太阳照亮时，光辉超过群山之顶，是诸世间戒律之最胜，唯有佛出世时方能显现，若无佛出世，戒律不得彰显。此戒律非他力可树立，唯有佛断尽身语意的污秽，断绝其所有的恶业，宣示戒律自持。持守巴提摩卡戒律者，其上戒与道果相应，但此处上戒未作论述。已得果位的比库，不复堕入淫欲之戒。

Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ. Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana ‘‘adhicitta’’nti vuccati. Tañhi adhisīlaṃ viya sīlānaṃ sabbalokiyacittānaṃ adhikañceva uttamañca, buddhuppādeyeva ca hoti, na vinā buddhuppādā. Tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

八种欲行是善心所，世俗八种成就的心亦合于一而成为心。佛世出现与未出现时，此心均行其职，称为守持戒律之心。内有观慧的八种成就心称为“上心”，犹如上戒为诸戒之最胜，此上心亦为诸世间心所最高，无佛世间不成其相。且此上心与道果相应，此处不上述。已得果位比库，不复堕入淫欲之心。

‘‘Atthi dinnaṃ, atthi yiṭṭha’’nti (dha. sa. 1371; vibha. 793; ma. ni. 3.92) -ādinayappavattaṃ pana kammassakatañāṇaṃ paññā, sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi buddhasāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo, vessantaro, aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu. Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ ‘‘adhipaññā’’ti vuccati. Sā hi adhisīla-adhicittāni viya sīlacittānaṃ sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati. Tatopi ca maggaphalapaññāva adhipaññā, sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti.

“有施予，有所爱愿”之理，即因缘智慧，具此智慧即为“智慧”。此智慧亦无论有佛无佛而恒久流行。有佛世间，佛与其弟子及善众共修持；无佛世，独觉者、业报说者、沙门婆罗门、天帝、大君王及大菩萨亦同修。明智者也同持此智慧。譬如树苗经过万年变成熟木，天地众人皆大施予。修满此善法，天人及人间皆享福报。分别三相等分明功用者，名为“上智慧”，犹如上戒上心，此上智慧为一切世间智慧之最胜且为佛出世时显现。此上智慧与道果相应，此处不上述。已得果位比库不复堕于淫欲心。

Tatrāti tāsu tīsu sikkhāsu. Yāyaṃ adhisīlasikkhāti yā ayaṃ pātimokkhasīlasaṅkhātā adhisīlasikkhā. Etaṃ sājīvaṃ nāmāti etaṃ sabbampi bhagavatā vinaye ṭhapitaṃ sikkhāpadaṃ, yasmā ettha nānādesajātigottādibhedabhinnā bhikkhū saha jīvanti ekajīvikā sabhāgajīvikā sabhāgavuttino honti, tasmā ‘‘sājīva’’nti vuccati. Tasmiṃ sikkhatīti taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā ‘‘yathāsikkhāpadaṃ nu kho sikkhāmi na sikkhāmī’’ti cittena olokento sikkhati. Na kevalañcāyametasmiṃ sājīvasaṅkhāte sikkhāpadeyeva sikkhati, sikkhāyapi sikkhati, ‘‘etaṃ sājīvaṃ nāmā’’ti imassa pana anantarassa padassa vasena ‘‘tasmiṃ sikkhatī’’ti vuttaṃ. Kiñcāpi taṃ evaṃ vuttaṃ, atha kho ayamettha attho daṭṭhabbo – tassā ca sikkhāya sikkhaṃ paripūrento sikkhati, tasmiñca sikkhāpade avītikkamanto sikkhatīti. Tena vuccati sājīvasamāpannoti idampi anantarassa sājīvapadasseva vasena vuttaṃ. Yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabbo. Evañhi sati ‘‘sikkhāsājīvasamāpanno’’ti etassa padassa padabhājanampi paripuṇṇaṃ hoti.

此三者即三种修学：所谓上戒修学，即所谓巴提摩卡戒名为上戒修学。此戒名“有活力”，因有彼此不同种族、家系的比库共存一处，同一生活，共同修受故，称为有活力。所谓修学即将此戒律作为心所缘境，心中观照以修学，内心自问“我是否如戒律修学？”非止形同受戒，亦持续精修，故称有活力之修学。此说的宗旨在于修学即圆满修持戒律，且历无退失，故称修学有活力圆满，修学之名亦渐臻完善。

Sikkhāsājīvapadabhājanīyaṃ niṭṭhitaṃ. · 学与共同生活词分别释义完毕。

Sikkhāpaccakkhānavibhaṅgavaṇṇanā舍学分别的注解。

Sikkhaṃappaccakkhāya dubbalyaṃ anāvikatvāti sikkhañca appaṭikkhipitvā dubbalabhāvañca appakāsetvā. Yasmā ca dubbalye āvikatepi sikkhā appaccakkhātāva hoti, sikkhāya pana paccakkhātāya dubbalyaṃ āvikatameva hoti. Tasmā ‘‘dubbalyaṃ anāvikatvā’’ti iminā padena na koci visesattho labbhati. Yathā pana ‘‘dirattatirattaṃ sahaseyyaṃ kappeyyā’’ti vutte dirattavacanena na koci visesattho labbhati, kevalaṃ lokavohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya etaṃ vuttaṃ. Evamidampi vohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya vuttanti veditabbaṃ.

修学生起若退失，即为软弱且无恒常。由退失故修学不相续，且使弱状未具现。因修学退失故，软弱状则显现。由此言“无软弱且无断失”，词义未得特殊内涵，如“屡次受极果报”言语亦无特殊义，仅世俗语里生动铺陈，此亦如是。此当知为世俗流传之常言，并无特殊深义。

Yasmā vā bhagavā sātthaṃ sabyañjanaṃ dhammaṃ deseti, tasmā ‘‘sikkhaṃ appaccakkhāyā’’ti iminā atthaṃ sampādetvā ‘‘dubbalyaṃ anāvikatvā’’ti iminā byañjanaṃ sampādeti. Parivārakapadavirahitañhi ekameva atthapadaṃ vuccamānaṃ parivāravirahito rājā viya, vatthālaṅkāravirahito viya ca puriso na sobhati; parivārakena pana atthānulomena sahāyapadena saddhiṃ taṃ sobhatīti.

世尊说法时，用通俗言辞为利益众生作教化，此时“修学不退转”成其意，且“无软弱”含其义。如国王剔除世俗烦琐外饰，尚且端庄；人若无辅助却无此庄重，则不美。就修学而言，依托辅佐因缘方得端庄完备。

Yasmā vā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hoti, tasmā taṃ sandhāya ‘‘sikkhaṃ appaccakkhāyā’’tipadassa atthaṃ vivaranto ‘‘dubbalyaṃ anāvikatvā’’ti āha.

因为对于修习的起初阶段，有时会产生某种不足力的行为，因此针对这一点，解释『修习的起初阶段』这一词义时，说明其包含『无力气而力未达』的含义。

Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā ‘‘dubbalyaṃ anāvikatvā’’ti paṭhamaṃ vatvā tassa atthaniyamanatthaṃ ‘‘sikkhaṃ appaccakkhāyā’’ti vattabbanti, tañca na; kasmā? Atthānukkamābhāvato. ‘‘Sikkhāsājīvasamāpanno’’ti hi vuttattā yaṃ sikkhaṃ samāpanno, taṃ appaccakkhāyāti vuccamāno anukkameneva attho vutto hoti, na aññathā. Tasmā idameva paṭhamaṃ vuttanti.

这里也许不会所有修习的起初阶段都含有不足力的行为，因此先说『无力气而力未达』，其用意并非限制该词本身的涵义。为何如此？因为先前已经讲明『已经成就的修习』才是被称为起初之修习，这一称谓表示顺序的意思，不可另作它解。所以这里所说的，乃是第一层的含义。

Apica anupaṭipāṭiyāpi ettha attho veditabbo. Kathaṃ? ‘‘Sikkhāsājīvasamāpanno’’ti ettha yaṃ sikkhaṃ samāpanno taṃ appaccakkhāya yañca sājīvaṃ samāpanno tattha dubbalyaṃ anāvikatvāti.

且在不成就的修习方面，也应当知晓这种用法。如何知道呢？『已经成就的修习』为起初修习，起初的成就称为『活力所致』，由此说明其无力气而力未达的含义。

Idāni sikkhāpaccakkhānadubbalyāvikammānaṃ visesāvisesaṃ sikkhāpaccakkhānalakkhaṇañca dassento ‘‘atthi bhikkhave’’tiādimāha. Tattha atthi bhikkhavetiādīni dve mātikāpadāni; tāni vibhajanto ‘‘kathañca bhikkhave’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – kathanti kena ākārena. Dubbalyāvikammañcāti dubbalyassa āvikammañca. Idhāti imasmiṃ sāsane. Ukkaṇṭhitoti anabhiratiyā imasmiṃ sāsane kicchajīvikappatto. Atha vā ajja yāmi, sve yāmi, ito yāmi, ettha yāmīti uddhaṃ kaṇṭhaṃ katvā viharamāno, vikkhitto anekaggoti vuttaṃ hoti. Anabhiratoti sāsane abhirativirahito.

现在为说明修习起初阶段的各种不同特征，特别举出修习起初阶段的标志，开头说『有啊，诸比库』。这里『有啊诸比库』这一说法出现了两种语法词类的词，分析后说『如何啊诸比库』。这里有对超越过的语法点的说明，言说由何种语气词。『无力气而力未达』指的是无力气与力未达二者。此处所说的是『在此教法中』。『忧闷』指的是在教法中经历的厌倦与困苦之生计。又有『今日去，明日去，我去，那里去』，说此时上举脖颈而游行，说明他许多游走。这种不安惶恐即是教法中的不悦。

Sāmaññā cavitukāmoti samaṇabhāvato apagantukāmo. Bhikkhubhāvanti bhikkhubhāvena. Karaṇatthe upayogavacanaṃ. ‘‘Kaṇṭhe āsattena aṭṭīyeyyā’’tiādīsu (pārā. 162) pana yathālakkhaṇaṃ karaṇavacaneneva vuttaṃ. Aṭṭīyamānoti aṭṭaṃ pīḷitaṃ dukkhitaṃ viya attānaṃ ācaramāno; tena vā bhikkhubhāvena aṭṭo kariyamāno pīḷiyamānoti attho. Harāyamānoti lajjamāno. Jigucchamānoti asuciṃ viya taṃ jigucchanto. Gihibhāvaṃ patthayamānotiādīni uttānatthāniyeva. Yaṃnūnāhaṃ buddhaṃ paccakkheyyanti ettha yaṃnūnāti parivitakkadassane nipāto. Idaṃ vuttaṃ hoti – ‘‘sacāhaṃ buddhaṃ paccakkheyyaṃ, sādhu vata me siyā’’ti. Vadati viññāpetīti imamatthaṃ etehi vā aññehi vā byañjanehi vacībhedaṃ katvā vadati ceva, yassa ca vadati, taṃ viññāpeti jānāpeti. Evampīti uparimatthasampiṇḍanatto pikāro. Evampi dubbalyāvikammañceva hoti sikkhā ca appaccakkhātā, aññathāpi.

『一般地欲离弃』指的是作为修行者而希望断除烦恼。『比库身份』指的是比库的身份。用于行为方面的词。诸如『当脖颈上缠绕布条』等，依照意义属于行为表达。『缠绕』意味着像被拘束、痛苦、悲伤般行事；比库之身其被重负缠绕、承受痛苦含义。被夺去是指带有羞耻心。避免的是对污秽的厌恶。看离家身份是高尚之举。诸如此类词义都是具有上进意愿。此处所说如同对佛陀表达敬意的陛词，意为『若对佛陀表达敬意，迦叶尊者』等。‘说’即是表示，通过言语或非言语符号表达意图所作的说明。这就是整段总结。故此，无力气且力未达的修习即是被称为起初修习，其他用法亦同。

Idāni taṃ aññathāpi dubbalyāvikammaṃ sikkhāya ca appaccakkhānaṃ dassento ‘‘atha vā panā’’tiādimāha. Taṃ sabbaṃ atthato uttānameva. Padato panettha ādito paṭṭhāya ‘‘buddhaṃ paccakkheyyaṃ, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkheyya’’nti imāni cuddasa padāni paccakkhānākārena vuttāni.

现在以另一种方式说明无力气且力未达的修习，开头说『那么呢又如何』，这是全部内容的进一步阐述。此处对诸如“礼敬佛陀、法、僧、修习、律、持戒、教导、导师、信仰同伴、随住者、同师、同修、同道同修”等共计十三区词都用作相应的谓词宾语，作为敬礼对象解释，是很详尽的说明。

Gihī assantiādīni ‘‘gihī, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, assamaṇo, asakyaputtiyo assa’’nti imāni aṭṭha padāni ‘‘assa’’nti iminā bhāvavikappākārena vuttāni. Evaṃ ‘‘yaṃnūnāha’’nti iminā paṭisaṃyuttāni dvāvīsati padāni.

‘‘居士、近事男、静居者、沙玛内拉、外道、外道的弟子、非沙玛那、非沙夷子等，皆为八种词汇‘assa’的用法。‘assa’此词以此种变化形态体现其意义。又如‘yaṃnūnāha’这句话，共包含二十二个有关连用的词汇。

§46

46. Yathā ca etāni, evaṃ ‘‘yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me’’ti imesu ekamekena paṭisaṃyuttāni dvāvīsatīti sabbāneva satañca dasa ca padāni honti.

46. 此外，这些话语中，像‘如果我、或者我、手里若有’此类个别有关连的语句共有二十二句，全部则由一百多句和十句组成。

§47

47. Tato paraṃ saritabbavatthudassananayena pavattāni ‘‘mātaraṃ sarāmī’’tiādīni sattarasa padāni. Tattha khettanti sālikhettādiṃ. Vatthunti tiṇapaṇṇasākaphalāphalasamuṭṭhānaṭṭhānaṃ. Sippanti kumbhakārapesakārasippādikaṃ.

47. 随后出现的是以说明应当关注的对象为内容所展开的话语，如‘母亲为亲人’等，共有二十七个词汇。其中‘khetta’指稻田、扫利稻田等。‘vatthu’指由草叶、树枝、果实等聚集而成的地方。‘sippa’是指陶工、造作陶器的陶匠工匠。

§48

48. Tato paraṃ sakiñcanasapalibodhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā mayā posetabbā’’tiādīni nava padāni.

48. 再次出现的是以某种见解或观点的表露为内容的话语，如‘我有母亲，她应当被我供养’等，共有九个词汇。

§49

49. Tato paraṃ sanissayasappatiṭṭhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā maṃ posessatī’’tiādīni soḷasa padāni.

49. 随后以充满确立依凭关系内容的说明性话语出现，如‘我有母亲，她必将供养我’等，共计十六个词汇。

§50

50. Tato paraṃ ekabhattaekaseyyabrahmacariyānaṃ dukkarabhāvadassanavasena pavattāni ‘‘dukkara’’ntiādīni aṭṭha padāni.

50. 之后是以说明单薪一床出家修行艰难状态为内容的话语，如‘艰难’等，共计八个词汇。

Tattha dukkaranti ekabhattādīnaṃ karaṇe dukkarataṃ dasseti. Na sukaranti sukarabhāvaṃ paṭikkhipati. Evaṃ duccaraṃ na sucaranti ettha. Na ussahāmīti tattha ussāhābhāvaṃ asakkuṇeyyataṃ dasseti. Na visahāmīti asayhataṃ dasseti. Na ramāmīti ratiyā abhāvaṃ dasseti. Nābhiramāmīti abhiratiyā abhāvaṃ dasseti. Evaṃ imāni ca paññāsa, purimāni ca dasuttarasatanti saṭṭhisataṃ padāni dubbalyāvikammavāre vuttānīti veditabbāni.

此处论及「苦难」者，示现于仅以单一饮食等为事的行为中之困难状态。论者非谓「难行」者，即断除难行之性，非也。正如此处，虽为困难之事，亦非不能为。又言「非努力」者，于此显示缺乏努力之状态，非谓不努力也。又言「非安适」者，显其不安定、不舒适之状。又言「非欢喜」者，显无爱乐之境界。又言「无愉悦」者，显缺乏喜乐。如此诸义，共五十余，过去意思亦有超过数十万语，宣说于此困难体性无力之行为，即当知此义。

§51

51. Sikkhāpaccakkhānavārepi ‘‘kathañca bhikkhave’’ti ādi sabbaṃ atthato uttānameva. Padato panetthāpi ‘‘buddhaṃ paccakkhāmi, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī’’ti imāni cuddasa padāni sikkhāpaccakkhānavacanasambandhena pavattāni. Sabbapadesu ca ‘‘vadati viññāpetī’’ti vacanassa ayamattho – vacībhedaṃ katvā vadati, yassa ca vadati taṃ teneva vacībhedena ‘‘ayaṃ sāsanaṃ jahitukāmo sāsanato muccitukāmo bhikkhubhāvaṃ cajitukāmo imaṃ vākyabhedaṃ karotī’’ti viññāpeti sāveti jānāpeti.

此中论及修习之反复检验时，起首以「比库们，如何是为……」等诸问句，语意皆属究竟声明。然于此处又有词语用以述说：『我观佛，我观法，我观僧，我观修行，我观律，我观巴提摩卡戒律，我观说教，我观上师，我观信仰行者，我观亲近内住者，我观同行侶，我观同行师，我观同修行者』等，共计十三词，皆缘于修习反复检验之言说展开。诸语竟内含「说明」与「劝说」之别；彼此言说各异，「说明」者，详解其语义；「劝说」者，则以言语变更说明旨趣，示意欲断此教法者、欲离狂妄者、欲捐弃比库身分者，所谓放弃此话语之别解，依此即是「说明」与「劝说」之义理不同。

Sace panāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo padapaccābhaṭṭhaṃ katvā ‘‘paccakkhāmi buddha’’nti vā vadeyya. Milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyya. ‘‘Buddhaṃ paccakkhāmī’’ti vattukāmo uppaṭipāṭiyā ‘‘dhammaṃ paccakkhāmī’’ti vā ‘‘sabrahmacāriṃ paccakkhāmī’’ti vā vadeyya, seyyathāpi uttarimanussadhammavibhaṅge ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti vattukāmo ‘‘dutiyaṃ jhāna’’nti vadati, sace yassa vadati so ‘‘ayaṃ bhikkhubhāvaṃ cajitukāmo etamatthaṃ vadatī’’ti ettakamattampi jānāti, viraddhaṃ nāma natthi; khettameva otiṇṇaṃ, paccakkhātāva hoti sikkhā. Sakkattā vā brahmattā vā cutasatto viya cutova hoti sāsanā.

若有人欲表说『我观佛』等语，须依顺词序，谓之『观佛我』等语，或以相似措词于某众语境中表述。又如言『我观佛』『我观法』『我观同修行者』等，或以相似顺序分别表达，譬如关于循序修行人之阶级体证，如言『初禅我得』『第二禅』等语，彼此所言义不同，言即示所谓欲舍弃比库身分之意，而此亦为简略程度之验知，彼此不相阻碍。此理如同越入田野，彼处置身有根基，修习可就。此教法之现阶断灭亦如七次法灭乃入于涅槃的说法。

Sace pana ‘‘buddhaṃ paccakkhi’’nti vā, ‘‘buddhaṃ paccakkhissāmī’’ti vā, ‘‘buddhaṃ paccakkheyya’’nti vāti atītānāgataparikappavacanehi vadati, dūtaṃ vā pahiṇāti, sāsanaṃ vā peseti, akkharaṃ vā chindati, hatthamuddāya vā tamatthaṃ āroceti, appaccakkhātā hoti sikkhā. Uttarimanussadhammārocanaṃ pana hatthamuddāyapi sīsaṃ eti. Sikkhāpaccakkhānaṃ manussajātikasattassa santike cittasampayuttaṃ vacībhedaṃ karontasseva sīsaṃ eti. Vacībhedaṃ katvā viññāpentopi ca yadi ‘‘ayameva jānātū’’ti ekaṃ niyametvā āroceti, tañca soyeva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti, añño samīpe ṭhito jānāti, appaccakkhātā hoti sikkhā. Atha dvinnaṃ ṭhitaṭṭhāne dvinnampi niyametvā ‘‘etesaṃ ārocemī’’ti vadati, tesu ekasmiṃ jānantepi dvīsu jānantesupi paccakkhātāva hoti sikkhā. Evaṃ sambahulesupi veditabbaṃ.

若人语云『我观佛』、『我将观佛』、『我当观佛』，则此三为谈论过去、未来及事先考虑之语，或以信使喻语、或以布施教法、或以拆解文字、或以手势标示语义，此被称为修习不彻底。以现世修宣此语，则譬如以手指指向头顶。彼修习反复检验语者，当临近人类身心语境，制造多样语句，尽其心意发声，如此检验语句方能映入头顶。若言语改变，虽明其意，若以单一修验语述，彼亦知晓，此即称为修习彻底；若不能知晓，则他人近前明白之，谓之修习不徹底。若二人在同一处，皆发明言语，且言『我将教此』，彼中有人知晓，则视为修习彻底。此义理亦当广泛通达。

Sace pana anabhiratiyā pīḷito sabhāge bhikkhū parisaṅkamāno ‘‘yo koci jānātū’’ti uccasaddaṃ karonto ‘‘buddhaṃ paccakkhāmī’’ti vadati, tañca avidūre ṭhito navakammiko vā añño vā samayaññū puriso sutvā ‘‘ukkaṇṭhito ayaṃ samaṇo gihibhāvaṃ pattheti, sāsanato cuto’’ti jānāti, paccakkhātāva hoti sikkhā. Taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjānaṃ, sace āvajjanasamaye jānāti; yathā pakatiyā loke manussā vacanaṃ sutvā jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge ‘‘kiṃ iminā vutta’’nti kaṅkhanto cirena jānāti, appaccakkhātā hoti sikkhā. Idañhi sikkhāpaccakkhānañca upari abhūtārocanaduṭṭhullavācā-attakāmaduṭṭhadosabhūtā-rocanasikkhāpadāni ca ekaparicchedāni. Āvajjanasamaye ñāte eva sīsaṃ enti, ‘‘kiṃ ayaṃ bhaṇatī’’ti kaṅkhatā cirena ñāte sīsaṃ na enti. Yathā cāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti pade vinicchaye vutto; evaṃ sabbapadesu veditabbo.

若比库未欢喜于某处，聚众避居，出声呼喊『谁知此？』时乃言『我观佛』，其近处新行者或其他熟知此义之人闻之，则知彼出家者起欲弃世俗身相，证达教法解脱，谓此为修习彻底。然一旦如是之人初起困难烦恼，一旦于诵念时知晓，如同世间人闻语而知，此亦为修习彻底。若余时疑惑‘此言何意？’久而得明，谓之修习不彻底。在此修习反复检验上，又涵盖讥诮恶语、邪恚恶心、欲语恶行等恶普及言行为一节。有困难烦恼之时，只有亲知者能体认；疑惑之时，则亲知者不显。正如此处详究『我观佛』，乃尽悉诸语义，诸处皆当理解。

Yasmā ca yadā sikkhā paccakkhātā hoti, tadā ‘‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’’ntiādīni avadatāpi dubbalyaṃ āvikatameva hoti; tasmā sabbesaṃ padānaṃ avasāne vuttaṃ – ‘‘evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā’’ti.

既然修习得以反复检验时，即便有时发言『我当观佛』等亦显薄弱无力；因此诸语中终语而论：『比库们，修习反覆检验时，亦有薄弱无力之处』，此语教诲当被明确知晓。

Tato paraṃ gihīti maṃ dhārehīti ettha sacepi ‘‘gihī bhavissāmī’’ti vā ‘‘gihī homī’’ti vā ‘‘gihī jātomhī’’ti vā ‘‘gihimhī’’ti vā vadati, appaccakkhātā hoti sikkhā. Sace pana ‘‘ajja paṭṭhāya gihīti maṃ dhārehī’’ti vā ‘‘jānāhī’’ti vā ‘‘sañjānāhī’’ti vā ‘‘manasi karohī’’ti vā vadati, ariyakena vā vadati milakkhakena vā; evametasmiṃ atthe vutte yassa vadati, sace so jānāti, paccakkhātā hoti sikkhā. Esa nayo sesesupi ‘‘upāsako’’tiādīsu sattasu padesu. Evaṃ imāni ca aṭṭha, purimāni ca cuddasāti dvāvīsati padāni honti.

于是后又说“我是居士”，这里若有人说“我将成为居士”或“愿作居士”或“我生来是居士”或“我是居士”，其修行就成为初步的期待。如果有人说“今天决定是居士”或“我知道我是居士”或“我意识到”或“我心念居士”，无论是以圣贤身份还是世俗名义如此说，在此意趣中所说之人，如果他确知其意，修行即为确定无疑。这一规范适用于所有『近事男』等七种称谓。因此，这些共有八个称谓，再加上早前的十三，共有二十一种称谓。

§52

52. Ito paraṃ purimāneva cuddasa padāni ‘‘alaṃ me, kinnu me, na mamattho, sumuttāha’’nti imehi catūhi yojetvā vuttāni chappaññāsa honti. Tattha alanti hotu, pariyattanti attho. Kiṃnu meti kiṃ mayhaṃ kiccaṃ, kiṃ karaṇīyaṃ, kiṃ sādhetabbanti attho. Na mamatthoti natthi mama attho. Sumuttāhanti sumutto ahaṃ. Sesamettha vuttanayameva. Evaṃ imāni ca chappaññāsa purimāni ca dvāvīsatīti aṭṭhasattati padāni sarūpeneva vuttāni.

第五十二条：此前仅有十三种称谓，如“非我所欲”、“谁是我的”“我无所欲”“自在”等，若用此四句合并而成，称为五十四句。这些中“非我所欲”意指：无所有的欲望；“谁是我的”意指：我有何事可做、应做何事、当求何事；“我无所欲”意为：我无私欲；“自在”意为：我自由了。其它诸句，亦当如此理解。这五十四句与此前二十三句一共七十七句，皆是此义句。

§53

53. Yasmā pana tesaṃ vevacanehipi sikkhāpaccakkhānaṃ hoti, tasmā ‘‘yāni vā panaññānipī’’tiādimāha. Tattha yāni vā panaññānipīti pāḷiyaṃ ‘‘buddha’’ntiādīni āgatapadāni ṭhapetvā yāni aññāni atthi. Buddhavevacanāni vāti buddhassa vā pariyāyanāmāni…pe… asakyaputtiyassa vā. Tattha vaṇṇapaṭṭhāne āgataṃ nāmasahassaṃ upāligāthāsu (ma. ni. 2.76) nāmasataṃ aññāni ca guṇato labbhamānāni nāmāni ‘‘buddhavevacanānī’’ti veditabbāni. Sabbānipi dhammassa nāmāni dhammavevacanānīti veditabbāni. Esa nayo sabbattha.

第五十三条：由于这些语言中也包含有修行上的肯定表达，故称“或者其他”等。如“或者其他”的句子处，巴利语中有“佛”等圣贤名号以外的名词。佛语是指佛陀或其诸法的名称……甚至无记子佛语也包含其中。于此对名字的分类，大量出自《上座部律藏》中的巴利颂文，列举千余佛名及其他根据品质得来的名称，均应视为“佛的语句”。所有法的名称则一概为“法的语句”。此规范普遍适用。

Ayaṃ panettha yojanā – buddhaṃ paccakkhāmīti na vevavacanena paccakkhānaṃ yathārutameva. ‘‘Sammāsambuddhaṃ paccakkhāmi, anantabuddhiṃ, anomabuddhiṃ, bodhipaññāṇaṃ, dhīraṃ, vigatamohaṃ, pabhinnakhīlaṃ, vijitavijayaṃ paccakkhāmī’’ti evamādibuddhavevacanena sikkhāpaccakkhānaṃ.

此处的论记——“宣说佛”为肯定的语言。并非用否定语表达肯定，而是“我宣说正觉佛，具无量智慧、无上智慧、觉悟智慧、至慧者、断惑者、通彻无碍者、已胜一切者”。此类佛语即为修行肯定语。

Dhammaṃ paccakkhāmīti na vevacanena paccakkhānaṃ, yathārutameva. ‘‘Svākkhātaṃ dhammaṃ paccakkhāmi, sandiṭṭhikaṃ, akālikaṃ, ehipassikaṃ, opaneyyikaṃ, paccattaṃ veditabbaṃ viññūhi dhammaṃ paccakkhāmi. Asaṅkhataṃ dhammaṃ paccakkhāmi; virāgaṃ, nirodhaṃ, amataṃ dhammaṃ paccakkhāmi, dīghanikāyaṃ paccakkhāmi, brahmajālaṃ majjhimanikāyaṃ, mūlapariyāyaṃ, saṃyuttanikāyaṃ, oghataraṇaṃ, aṅguttaranikāyaṃ, cittapariyādānaṃ, khuddakanikāyaṃ, jātakaṃ, abhidhammaṃ, kusalaṃ dhammaṃ, akusalaṃ dhammaṃ, abyākataṃ dhammaṃ, satipaṭṭhānaṃ, sammappadhānaṃ, iddhipādaṃ, indriyaṃ, balaṃ, bojjhaṅgaṃ, maggaṃ, phalaṃ, nibbānaṃ paccakkhāmī’’ti caturāsītidhammakkhandhasahassesu ekadhammakkhandhassapi nāmaṃ dhammavevacanameva. Evaṃ dhammavevacanena sikkhāpaccakkhānaṃ hoti.

“宣说法语”不是以否定语表达肯定，而是正如所说：“我宣说已如实广传之法，能见之法，时空无碍之法，证入之法，应当个人亲证的智慧法。我宣说无为法：离欲、止灭、不死法。我宣说长部经典、梵网品、中部品、相应部、越洪水品、增支部、心识论述、小部、本生故事、阿毗达摩、善法、不善法、不分别法、念处、正精进、神通根力、力量、觉支、道、果、涅槃等等。此八万四千法蕴中，每一蕴中均有名称，合谓‘法的语句’。因此用法的语句即成肯定语。

Saṅghaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Suppaṭipannaṃ saṅghaṃ paccakkhāmi, ujuppaṭipannaṃ, ñāyappaṭipannaṃ, sāmīcippaṭipannaṃ saṅghaṃ, catupurisayugaṃ saṅghaṃ, aṭṭhapurisapuggalaṃ saṅghaṃ, āhuneyyaṃ saṅghaṃ, pāhuneyyaṃ, dakkhiṇeyyaṃ, añjalikaraṇīyaṃ, anuttaraṃ puññakkhettaṃ saṅghaṃ paccakkhāmī’’ti evaṃ saṅghavevacanena sikkhāpaccakkhānaṃ hoti.

“宣说僧团”非以否定语表达肯定，而是正如所说：“我宣说修行圆满的僧团，修行正直的僧团，修解脱义的僧团，合乎正法的僧团，由四众弟子聚集的僧团，由八众圣人组成的僧团，值得供养者团体，应受礼敬者团体，及最佳功德场所僧团”。以此诸僧团语句成为肯定语。

Sikkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhusikkhaṃ paccakkhāmi, bhikkhunīsikkhaṃ, adhisīlasikkhaṃ, adhicittasikkhaṃ, adhipaññāsikkhaṃ paccakkhāmī’’ti evaṃ sikkhāvevacanena sikkhāpaccakkhānaṃ hoti.

「学」谓非由于言辞而成之解说。云何为解说？谓「比库学我解说，比库尼学，我解说；具戒学，我解说；具心学，我解说；具慧学，我解说」，以此学语成学之解说。

Vinayaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhuvinayaṃ paccakkhāmi, bhikkhunīvinayaṃ, paṭhamaṃ pārājikaṃ, dutiyaṃ tatiyaṃ catutthaṃ pārājikaṃ, saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ paccakkhāmī’’ti evamādivinayavevacanena sikkhāpaccakkhānaṃ hoti.

「律」谓非仅辞句而成之解说。云何为解说？谓「比库律我解说，比库尼律，我解说；第一巴拉基咖，第二第三第四巴拉基咖；僧团于行为戒，轻慢犯戒，悔过犯戒，应悔戒及恶作恶语，我皆解说」，以此等律语成学之解说。

Pātimokkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhaṃ bhikkhunīpātimokkhaṃ paccakkhāmī’’ti evaṃ pātimokkhavevacanena sikkhāpaccakkhānaṃ hoti.

「巴帝摩卡」谓非仅辞句而成之解说。谓曰「比库巴帝摩卡，比库尼巴帝摩卡我解说」，以此巴帝摩卡语成学之解说。

Uddesaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhuddesaṃ, bhikkhunīpātimokkhuddesaṃ , paṭhamaṃ pātimokkhuddesaṃ, dutiyaṃ tatiyaṃ catutthaṃ pañcamaṃ pātimokkhuddesaṃ, sammāsambuddhuddesaṃ, anantabuddhiuddesaṃ, anomabuddhiuddesaṃ, bodhipaññāṇuddesaṃ, dhīruddesaṃ, vigatamohuddesaṃ, pabhinnakhīluddesaṃ, vijitavijayuddesaṃ paccakkhāmī’’ti evamādiuddesavevacanena sikkhāpaccakkhānaṃ hoti.

「义」谓非仅辞句而成之解说。谓曰「比库巴帝摩卡义，比库尼巴帝摩卡义；初义、次义、三义、四义、五义；正觉义、无尽慧义、无上智义、觉慧义、坚毅义、灭痴义、诸谛灭义、胜利义」，以此等义语成学之解说。

Upajjhāyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ upasampādesi, yassa mūlenāhaṃ pabbajito, yassa mūlenāhaṃ upasampanno, yassamūlikā mayhaṃ pabbajjā, yassamūlikā mayhaṃ upasampadā tāhaṃ paccakkhāmī’’ti evaṃ upajjhāyavevacanena sikkhāpaccakkhānaṃ hoti.

「上师」谓非仅辞句而成之解说。谓曰「是我受具戒者，是我受比库戒者；我之根本受出家者，我之根本受具足者；以我为根本之出家，我以为根本之具足者」，以此上师语成学之解说。

Ācariyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ anussāvesi, yāhaṃ nissāya vasāmi, yāhaṃ uddisāpemi, yāhaṃ paripucchāmi, yo maṃ uddisati, yo maṃ paripucchāpeti tāhaṃ paccakkhāmī’’ti evaṃ ācariyavevacanena sikkhāpaccakkhānaṃ hoti.

「老师」谓非仅辞句而成之解说。谓曰「是我出家者，是我教诲者；我所依住之者，我所教令之者，我所问询之者；向我说者，向我问者，我皆解说」，以此老师语成学之解说。

Saddhivihārikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ upasampādesiṃ, mayhaṃ mūlena yo pabbajito, mayhaṃ mūlena yo upasampanno, mayhaṃmūlikā yassa pabbajjā, mayhaṃ mūlikā yassa upasampadā tāhaṃ paccakkhāmī’’ti evaṃ saddhivihārikavevacanena sikkhāpaccakkhānaṃ hoti.

信解观察不是通过言语直接观察。所谓“我出家处、我受具足戒处、由我作根基而出家者、由我作根基而受具足戒者、出家的根基归于我、受具足戒的根基归于我，我观察的是此义”，以此信解观察的说法，构成修习者的观察。

Antevāsikaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ anussāvesiṃ, yo maṃ nissāya vasati, yo maṃ uddisāpeti, yo maṃ paripucchati, yassāhaṃ uddisāmi, yāhaṃ paripucchāpemi taṃ paccakkhāmī’’ti evaṃ antevāsikavevacanena sikkhāpaccakkhānaṃ hoti.

内行观察不是通过言语直接观察。所谓“我出家处、我教导处、依我而住者、我所指引者、我所询问者、我所指示者、我所教诲者，我观察的是此”，以此内行观察的说法，构成修习者的观察。

Samānupajjhāyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ upajjhāyo yaṃ pabbājesi, yaṃ upasampādesi, yo tassa mūlena pabbajito, yo tassa mūlena upasampanno, yassa tammūlikā pabbajjā, yassa tammūlikā upasampadā taṃ paccakkhāmī’’ti evaṃ samānupajjhāyakavevacanena sikkhāpaccakkhānaṃ hoti.

同师长观察不是通过言语直接观察。所谓“我的导师那位令我出家、令我受具足戒者，由他作根基而出家、由他作根基而具足戒，那位的出家根基、具足戒根基，我观察的是此”，以此同师长观察的说法，构成修习者的观察。

Samānācariyakaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ ācariyo yaṃ pabbājesi, yaṃ anussāvesi, yo taṃ nissāya vasati, yo taṃ uddisāpeti paripucchati, yassa me ācariyo uddisati, yaṃ paripucchāpeti taṃ paccakkhāmī’’ti evaṃ samānācariyakavevacanena sikkhāpaccakkhānaṃ hoti.

同行尊师观察不是通过言语直接观察。所谓“我的老师那位令我出家、教导我戒律，依他而住、指示及询问者，老师所指示、所教诲者，我观察的是此”，以此同行尊师观察的说法，构成修习者的观察。

Sabrahmacāriṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yenāhaṃ saddhiṃ adhisīlaṃ sikkhāmi, adhicittaṃ adhipaññaṃ sikkhāmi taṃ paccakkhāmī’’ti evaṃ sabrahmacārivevacanena sikkhāpaccakkhānaṃ hoti.

同道观察不是通过言语直接观察。所谓“与我共修戒定慧者、修习戒法、修习精进、修习智慧者，我观察的是此”，以此同道观察的说法，构成修习者的观察。

Gihīti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Āgārikoti maṃ dhārehi, kassako, vāṇijo, gorakkho, okallako, moḷibaddho, kāmaguṇikoti maṃ dhārehī’’ti evaṃ gihivevacanena sikkhāpaccakkhānaṃ hoti.

俗人观察不是通过言语直接观察。所谓“你要称我为住家人，商人，贩夫，农夫，伐木工，矿工，爱欲之人，称我为此”，以此俗人观察的说法，构成修习者的观察。

Upāsakoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dvevāciko upāsakoti maṃ dhārehi, tevāciko upāsako, buddhaṃ saraṇagamaniko, dhammaṃ saṅghaṃ saraṇagamaniko, pañcasikkhāpadiko dasasikkhāpadiko upāsakoti maṃ dhārehī’’ti evaṃ upāsakavevacanena sikkhāpaccakkhānaṃ hoti.

持我为近事男并非是凭口头言词的申述。『两句者持我为近事男，三句者持为近事男，是皈依佛的，是皈依法和僧的，持五戒之近事男，持十戒之近事男』，依此近事男的言论即为学习的申述。

Ārāmikoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kappiyakārakoti maṃ dhārehi, veyyāvaccakaro, appaharitakārako, yāgubhājako, phalabhājako, khajjakabhājakoti maṃ dhārehī’’ti evaṃ ārāmikavevacanena sikkhāpaccakkhānaṃ hoti.

持我为精舍住者并非仅凭口头申述。『持作正当事者，我是知识者，守戒者，供养者，果实供养者，如壳供养者』，依此精舍住者的言论即为学习的申述。

Sāmaṇeroti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kumārakoti maṃ dhārehi, cellako, ceṭako, moḷigallo, samaṇuddeso’ti maṃ dhārehī’’ti evaṃ sāmaṇeravecanena sikkhāpaccakkhānaṃ hoti.

持我为沙玛内拉并非口头言词的申述。『持作少男，是学习人，是住舍者，是守清净者，是修行者』，依此沙玛内拉的言论即为学习的申述。

Titthiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhoti maṃ dhārehi, ājīvako, tāpaso, paribbājako, paṇḍaraṅgoti maṃ dhārehī’’ti evaṃ titthiyavevacanena sikkhāpaccakkhānaṃ hoti.

持我为外道亦非口头言词的申述。『持作尼干陀，是求生者，是苦行者，是游方行者，是白衣人』，依此外道的言论即为学习的申述。

Titthiyasāvakotimaṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhasāvakoti maṃ dhārehi’’ ājīvaka tāpasa paribbājaka paṇḍaraṅgasāvakoti maṃ dhārehīti evaṃ titthiyasāvakavevacanena sikkhāpaccakkhānaṃ hoti.

持我为外道弟子同样非口头申述。『持为尼干陀的弟子，是求生者苦行者游方者及白衣人的弟子』，依此外道弟子的言论即为学习的申述。

Assamaṇoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dussīloti maṃ dhārehi, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto, koṇṭho’ti maṃ dhārehī’’ti evaṃ assamaṇavevacanena sikkhāpaccakkhānaṃ hoti.

持我为邪行人并非口头申述。『持为恶行者，是恶法，是污秽恶行，暗中作业者，是邪行的邪徒，是不守梵行的守梵行者，是残病者，是没有净信者，出于寒舍而生，瞎眼之人』，依此邪行人的言论即为学习的申述。

Asakyaputtiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Na sammāsambuddhaputtoti maṃ dhārehi, na anantabuddhiputto, na anomabuddhiputto, na bodhipaññāṇaputto, na dhīraputto, na vigatamohaputto, na pabhinnakhīlaputto , na vijitavijayaputtoti maṃ dhārehī’’ti evamādiasakyaputtiyavevacanena sikkhāpaccakkhānaṃ hoti.

『Asakyaputtiyo』者，不依口头语言即认我为其子。彼语曰：「不认我是正自觉者之子，不是无量智之子，不是无上智之子，不是觉慧之子，不是智者之子，不是除惑者之子，不是离散者之子，也不是战胜者之子」，以此如法说法之句而作教诫指责。

Tehi ākārehi tehi liṅgehi tehi nimittehīti tehi ‘‘buddhavevacanāni vā’’tiādinā nayena vuttehi buddhādīnaṃ vevacanehi. Vevacanāni hi sikkhāpaccakkhānassa kāraṇattā ākārāni, buddhādīnaṃ saṇṭhānadīpanattā sikkhāpaccakkhānasaṇṭhānattā eva vā liṅgāni, sikkhāpaccakkhānassa sañjānanahetuto manussānaṃ tilakādīni viya nimittānīti vuccanti. Evaṃ kho bhikkhaveti ito paraṃ aññassa sikkhāpaccakkhānakāraṇassa abhāvato niyamento āha. Ayañhettha attho, evameva dubbalyāvikammañceva hoti sikkhāpaccakkhānañca, na ito paraṃ kāraṇamatthīti.

以此等形式、相标、相应迹，以『佛陀语说』之类引领，如此称为佛及其弟子之语。语说乃教诫指责之因，形式则显现教诫指责之结构，标志则为使人认识教诫指责之缘由，如同人以印记等为征象。由此，比库们，此乃他人所无之教诫指责缘故，故有此规范。此理在于此，故教诫指责虽有微弱，但非他因所成。

§54

54. Evaṃ sikkhāpaccakkhānalakkhaṇaṃ dassetvā appaccakkhāne asammohatthaṃ tasseva ca sikkhāpaccakkhānalakkhaṇassa puggalādivasena vipattidassanatthaṃ ‘‘kathañca, bhikkhave, appaccakkhātā’’tiādimāha. Tattha yehi ākārehītiādi vuttanayameva. Ummattakoti yakkhummattako vā pittummattako vā yo koci viparītasañño, so sace paccakkhāti, appaccakkhātā hoti sikkhā. Ummattakassāti tādisasseva ummattakassa; tādisassa hi santike sace pakatatto sikkhaṃ paccakkhāti, ummattako na jānāti, appaccakkhātāva hoti sikkhā. Khittacittoti yakkhummattako vuccati. Purimapade pana ummattakasāmaññena vuttaṃ ‘‘yakkhummattako vā pittummattako vā’’ti. Ubhinnampi viseso anāpattivāre āvi bhavissati . Evaṃ khittacitto sikkhaṃ paccakkhāti, appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātāva hoti.

五十四、示现教诫指责之相后，为非教诫指责之目的，而为识别教诫指责之相类人与事，谓『比库们，何以非教诫指责乎？』云者。此即以刚述形式而言。疯狂者，即恶鬼疯狂者或愤怒疯狂者，若具有逆反认知者，谓之若显而为认是，实则非，谓为非教诫指责。‘心破碎者’谓疯狂者。此前云『疯狂者或愤怒疯狂者』，并且有异，且虽偶尔无罪，此类凡识之心破碎者谓能认法，故谓非教诫指责。于彼处，虽有认知，未究知故亦谓非教诫指责。

Vedanāṭṭoti balavatiyā dukkhavedanāya phuṭṭho mucchāpareto; tena vilapantena paccakkhātāpi appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātā hoti.

Vedanāṭṭ者谓因强烈痛苦感受所触发之昏迷不醒。因其哭泣，于彼虽认教诫指责，实为非教诫指责。于彼处，即使认知，因不明故亦谓非教诫指责。

Devatāya santiketi bhummadevataṃ ādiṃ katvā yāva akaniṭṭhadevatāya santike paccakkhātāpi appaccakkhātāva hoti. Tiracchānagatassāti nāgamāṇavakassa vā supaṇṇamāṇavakassa vā kinnara-hatthi-makkaṭādīnaṃ vā yassa kassaci santike paccakkhātāpi appaccakkhātāva hoti . Tatra ummattakādīnaṃ santike ajānanabhāvena appaccakkhātāti āha. Devatāya santike atikhippaṃ jānanabhāvena. Devatā nāma mahāpaññā tihetukapaṭisandhikā atikhippaṃ jānanti, cittañca nāmetaṃ lahuparivattaṃ. Tasmā cittalahukassa puggalassa cittavaseneva ‘‘mā atikhippaṃ vināso ahosī’’ti devatāya santike sikkhāpaccakkhānaṃ paṭikkhipi.

所谓在天人前，起初以地祇天等起，至下等天人处，同样于彼虽认，实谓非教诫指责。所谓畸形者，谓龙、人形者、鸟身者、其余如人象猿等，谁处有此皆同。因其不了解，故谓非教诫指责。于天人处以通达智慧及三因缘之知识，通达甚速，心不轻转，故于心轻转者，如称『非速灭之灾害』，故在天人前暂缓教诫指责之施行。

Manussesu pana niyamo natthi. Yassa kassaci sabhāgassa vā visabhāgassa vā gahaṭṭhassa vā pabbajitassa vā viññussa santike paccakkhātā paccakkhātāva hoti. Sace pana so na jānāti, appaccakkhātāva hotīti etamatthaṃ dassento ‘‘ariyakenā’’tiādimāha. Tattha ariyakaṃ nāma ariyavohāro, māgadhabhāsā. Milakkhakaṃ nāma yo koci anariyako andhadamiḷādi. So ca na paṭivijānātīti bhāsantare vā anabhiññatāya, buddhasamaye vā akovidatāya ‘‘idaṃ nāma atthaṃ esa bhaṇatī’’ti nappaṭivijānāti. Davāyāti sahasā aññaṃ bhaṇitukāmo sahasā ‘‘buddhaṃ paccakkhāmī’’ti bhaṇati. Ravāyāti ravābhaññena, ‘‘aññaṃ bhaṇissāmī’’ti aññaṃ bhaṇanto. Purimena ko visesoti ce? Purimaṃ paṇḍitassāpi sahasāvasena aññabhaṇanaṃ. Idaṃ pana mandattā momūhattā apakataññuttā pakkhalantassa ‘‘aññaṃ bhaṇissāmī’’ti aññabhaṇanaṃ.

人间则无此规定。凡任一分众、分部众、家及出家人等，谁面前认定即是认定。若未知，则谓非认定，乃说明此意谓『阿利耶人』等语。『阿利耶』意为圣行，用摩揭陀语；『未觉者』谓不识或无明之人。此因语言或未通达佛时愚钝，故谓『此意不能了解』。又『欲言他』者，欲妄说他人；『争语者』则指争辩他言。彼时谁所特异？即使先哲亦多发他言。此乃愚者、痴迷、心不明之愚昧者，常妄言他说。

Asāvetukāmo sāvetīti imassa sikkhāpadassa pāḷiṃ vāceti paripucchati uggaṇhāti sajjhāyaṃ karoti vaṇṇeti, ayaṃ vuccati ‘‘asāvetukāmo sāvetī’’ti. Sāvetukāmo na sāvetīti dubbalabhāvaṃ āvikatvā sikkhaṃ paccakkhanto vacībhedaṃ na karoti, ayaṃ vuccati ‘‘sāvetukāmo na sāvetī’’ti. Aviññussa sāvetīti mahallakassa vā potthakarūpasadisassa, garumedhassa vā samaye akovidassa, gāmadārakānaṃ vā aviññutaṃ pattānaṃ sāveti. Viññussa na sāvetīti paṇḍitassa ñātuṃ samatthassa na sāveti. Sabbaso vā panāti ‘‘buddhaṃ paccakkhāmī’’tiādīsu yena yena pariyāyena sikkhā paccakkhātā hoti, tato ekampi vacībhedaṃ katvā na sāveti. Evaṃ khoti appaccakkhānalakkhaṇaṃ niyameti. Ayaṃ hettha attho – ‘‘evameva sikkhā appaccakkhātā hoti, na aññena kāraṇenā’’ti.

“欲断污者即断”，此语于本戒律中表示教导的训诂。谓“欲断污者即断”，是指在修习戒律时，意愿断除烦恼者即是断除。而“断除欲者非断”，指不至于断除烦恼，表现为软弱表现，违背戒律责任，言语上无果断分别，此即“不断除欲者”。“断除无明者”指无明未被截断，如无知拜师时、未通文字者、村中孩童被无知牵引而无明者为“断除无明者”；“不断除无明者”指智慧明鉴者，通晓亲近者则“不断除无明者”。在一切法中，于“佛陀受戒”等多种表述中，依法断除戒行却不生言语纷乱者，即是不放逸断除。此即本义——“戒行正如是断除，非由他因”。

Sikkhāpaccakkhānavibhaṅgaṃ niṭṭhitaṃ. · 舍学分别已终了。

Mūlapaññattivaṇṇanā根本制戒注释

§55

55. Idāni ‘‘methunaṃ dhammaṃ paṭiseveyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘methunadhammo nāmā’’tiādimāha. Tattha methunadhammo nāmāti idaṃ niddisitabbassa methunadhammassa uddesapadaṃ. Asaddhammoti asataṃ nīcajanānaṃ dhammo. Gāmadhammoti gāmavāsīnaṃ sevanadhammo. Vasaladhammoti vasalānaṃ dhammo; kilesavassanato vā sayameva vasalo dhammoti vasaladhammo. Duṭṭhullanti duṭṭhuñca kilesehi duṭṭhattā, thūlañca anipuṇabhāvatoti duṭṭhullaṃ. Ito paṭṭhāya ca tīsu padesu ‘‘yo so’’ti idaṃ parivattetvā ‘‘yaṃ ta’’nti katvā yojetabbaṃ – ‘‘yaṃ taṃ duṭṭhullaṃ, yaṃ taṃ odakantikaṃ, yaṃ taṃ rahassa’’nti. Ettha ca yasmā tassa kammassa parivārabhūtaṃ dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullaṃ, tasmāpi taṃ kammaṃ duṭṭhullaṃ. Yaṃ taṃ duṭṭhullaṃ so methunadhammo. Udakaṃ assa ante suddhatthaṃ ādīyatīti udakantaṃ, udakantameva odakantikaṃ; yaṃ taṃ odakantikaṃ , so methunadhammo. Raho paṭicchanne okāse kattabbatāya rahassaṃ. Yaṃ taṃ rahassaṃ, so methunadhammoti evaṃ yojanā veditabbā.

第五十五讲：“现在说‘应受断淫法’等，为了阐明其涵义而称之‘淫法’等。‘淫法’者，是指应当说明的淫律法门。‘不净法’者，指不洁净、低劣众生之法。‘乡土法’者，是乡村居民所遵行之法。‘奴仆法’者，指奴仆之律法；因染污依附而成为奴仆者，即属奴仆法。‘恶劣众生’即染污重恶之人；‘懒惰不巧’者，即技艺差劣无能之辈。依此推演，有三处应分别界定：“何者为恶劣众生？何者为近水之法？何者为秘密行持？”因恶劣众生之业，及其遮蔽、执持、触摸与防范等环节皆为恶劣，故其业亦为恶劣。伏藏为秘密，秘密则为淫法。如此分别连接，应当明白此义。

Dvayena dvayena samāpajjitabbato dvayaṃdvayasamāpatti. Tattha yojanā – ‘‘yā sā dvayaṃdvayasamāpatti so methunadhammo nāmā’’ti. Idha pana taṃ sabbaṃ ekajjhaṃ nigamento āha ‘‘eso methunadhammo nāmā’’ti. Kiṃ kāraṇā vuccati methunadhammoti? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃ kāraṇā vuccati methunadhammoti.

依双双对立相应而断除，有双双相应断除之理。因此连接说：“此双双相应断除者，名为淫法。”然则整体一式之总接合称作“此淫法”。何以称为淫法？因两夜之交会，时日更替，互相坚固联系，此即淫法之因由。

Paṭisevati nāmāti idaṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ mātikāpadaṃ. Yo nittena nimittantiādīsu yo bhikkhu itthiyā nimittena attano nimittaṃ, itthiyā aṅgajātena attano aṅgajātaṃ sabbantimena pamāṇena ekatilabījamattampi vātena asamphuṭṭhe allokāse paveseti, eso paṭisevati nāma; ettakena sīlabhedaṃ pāpuṇāti, pārājiko hoti.

“应受断”的谓意，是谓此法应由因缘受断。就身相而言，乃戒律词母。譬如僧伽之中，若比库因女性标识而受其影响入出视野，如身上飞动细微种子，虽微细不显，而在未开之境界进入，谓之“应受断”者。是因不具备戒体，犯戒律者，成为重戒犯。

Ettha ca itthinimitte cattāri passāni, vemajjhañcāti pañca ṭhānāni labbhanti. Purisanimitte cattāri passāni, majjhaṃ, uparicāti cha. Tasmā itthinimitte heṭṭhā pavesentopi pārājiko hoti. Uparito pavesentopi, ubhohi passehi pavesentopi cattāri ṭhānāni muñcitvā majjhena pavesentopi pārājiko hoti. Purisanimittaṃ pana heṭṭhābhāgena chupantaṃ pavesentopi pārājiko hoti. Uparibhāgena chupantaṃ pavesentopi, ubhohi passehi chupantaṃ pavesentopi, majjheneva chupantaṃ pavesentopi samañchitaṅguliṃ viya majjhimapabbapiṭṭhiyā saṅkocetvā uparibhāgena chupantaṃ pavesentopi pārājiko hoti. Tattha tulādaṇḍasadisaṃ pavesentassāpi cattāri passāni, majjhañcāti pañca ṭhānāni; saṅkocetvā pavesentassāpi cattāri passāni, uparibhāgamajjhañcāti pañca ṭhānāni – evaṃ sabbānipi purisanimitte dasa ṭhānāni honti.

若就女性标识而言，有四处眼识，有五处耳声识。若就男性标识，则有四处眼识为中、上等六处。即使从下方视入女性标识，亦为犯巴拉基戒。若从上方入视，或双目同时入视，弃舍四处眼识，仅由中眼识入视，亦犯巴拉基戒。若窥视男子标识，若窥视下部亦犯巴拉基戒。若从上部窥视，或双目同时窥视，或中目窥视，缩指作窥视形状，窥视上部亦犯巴拉基戒。若窥视者如以杖等物窥视，即使五处受识均缩合视之，亦以为十处识眼。总之，窥视男性标识处有十识处。

Nimitte jātaṃ anaṭṭhakāyappasādaṃ cammakhīlaṃ vā piḷakaṃ vā paveseti, āpatti pārājikassa. Naṭṭhakāyappasādaṃ matacammaṃ vā sukkhapiḷakaṃ vā paveseti, āpatti dukkaṭassa. Methunassādena lomaṃ vā aṅguli-aṅguṭṭhabījādīni vā pavesentassāpi dukkaṭameva. Ayañca methunakathā nāma yasmā duṭṭhullā kathā asabbhikathā, tasmā etaṃ vā aññaṃ vā vinaye īdisaṃ ṭhānaṃ kathentena paṭikkūlamanasikārañca samaṇasaññañca hirottappañca paccupaṭṭhapetvā sammāsambuddhe gāravaṃ uppādetvā asamakāruṇikassa lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ. So hi nāma bhagavā sabbaso kāmehi vinivattamānasopi sattānuddayāya lokānukampāya sattesu kāruññataṃ paṭicca sikkhāpadapaññāpanatthāya īdisaṃ kathaṃ kathesi. ‘‘Aho satthu karuṇāguṇo’’ti evaṃ lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ.

以识别所生标识为有生体残部，或如虫臂、疙瘩等处视之，犯巴拉基戒。不识别所生标识为非生体残部，如痂、硬疙瘩等处视之，犯恶戒。借淫行触摸毛发或指头间种等，也犯恶戒。此淫行语因其为恶劣语、不淨语，故于律典中择一处，依戒法持心以正念正知抗拒恶意瞋心而加尊敬于正觉世尊，述说须依此法。世尊悉知诸欲之断，心怀众生慈悲，以摄护众生为缘，为戒科之布施立说。谓“啊，世尊具慈悲之德”，依此开示世尊大悲慈德。

Apica yadi bhagavā sabbākārena īdisaṃ kathaṃ na katheyya, ko jāneyya ‘‘ettakesu · 又，若世尊不以一切方式作这样的说明，谁会知道：『在这么多……

Ṭhānesu pārājikaṃ, ettakesu thullaccayaṃ, ettakesu dukkaṭa’’nti. Tasmā suṇantenapi kathentenapi bījakena mukhaṃ apidhāya dantavidaṃsakaṃ hasamānena na nisīditabbaṃ. ‘‘Sammāsambuddhenāpi īdisaṃ kathita’’nti paccavekkhitvā gabbhitena hirottappasampannena satthupaṭibhāgena hutvā kathetabbanti.

犯有八支巴拉基咖戒者，如此者犯土拉吒亚（恶果），又如此者犯恶作罪。故此，虽已听闻或说出此事，亦不应张口遮面，露齿轻笑，而应如牙医截断牙齿般戒慎自守。因观世尊虽讲此义，且经深思熟虑，具庄严希求之心而为教诲，故当依教奉行。

Mūlapaññattaṃ niṭṭhitaṃ. · 根本制戒已终了。

Anupaññattivāre – antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi. Pageva manussitthiyāti paṭhamataraṃ manussajātikāya itthiyā. Pārājikavatthubhūtā eva cettha tiracchānagatitthī tiracchānagatāti gahetabbā, na sabbā. Tatrāyaṃ paricchedo –

“不具体有限者”谓以全面方式作划分。“背转者”依续传之义，即虽入于背转（邪行）者亦包含在内。此处人类世系指人类之初期，女性为例。凡属巴拉基咖戒之戒所涉范围者，当归于背转女意，即称为背转者，但非全部。此处划分为：

Apadānaṃ ahi macchā, dvipadānañca kukkuṭī;

“无鳞鱼及鳄类，二足动物之鸡类；

Catuppadānaṃ majjārī, vatthu pārājikassimāti.

四足动物之猫鼬，共为巴拉基咖戒所摄。”

Tattha ahiggahaṇena sabbāpi ajagaragonasādibhedā dīghajāti saṅgahitā. Tasmā dīghajātīsu yattha tiṇṇaṃ maggānaṃ aññatarasmiṃ sakkā tilaphalamattampi pavesetuṃ, sā pārājikavatthu. Avasesā dukkaṭavatthūti veditabbā. Macchaggahaṇena sabbāpi macchakacchapamaṇḍūkādibhedā odakajāti saṅgahitā. Tatrāpi dīghajātiyaṃ vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Ayaṃ pana viseso – pataṅgamukhamaṇḍūkā nāma honti tesaṃ mukhasaṇṭhānaṃ mahantaṃ, chiddaṃ appakaṃ, tattha pavesanaṃ nappahoti; mukhasaṇṭhānaṃ pana vaṇasaṅkhepaṃ gacchati, tasmā taṃ thullaccayavatthūti veditabbaṃ. Kukkuṭiggahaṇena sabbāpi kākakapotādibhedā pakkhijāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Majjāriggahaṇena sabbāpi rukkhasunakha-muṅgusa-godhādibhedā catuppadajāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ.

其中以无鳞鱼类为例，包含诸如蟒蛇、巨蛇等长寿命类。故于长寿类中若某条路径上可稍稍容入三乘某法者，即为巴拉基咖戒范畴。余者归类恶作范畴。以捕捉鱼类为例，囊括鱼蟹及蛙类等水生种类。依此修辞亦能判别出长寿类中巴拉基咖戒与恶作之分别。特别者，孔雀嘴蛙类，因其口处有大而不易断裂之部位，无法置入捕捉物中，且口部结构稠密，故应视为土拉吒亚（恶果）范畴。以捕捉鸡类而言，包括鸦、鸽等飞禽。依同样规则辨析，既属巴拉基咖戒亦属恶作范畴。捕捉猫鼬类囊括树林猫、鼬鼠、公牛等四足类，亦照此法辨别其双方戒项。

Pārājikoti parājito, parājayaṃ āpanno. Ayañhi pārājikasaddo sikkhāpadāpattipuggalesu vattati. Tattha ‘‘aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’ti (pārā. 43) evaṃ sikkhāpade vattamāno veditabbo. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti (pārā. 67) evaṃ āpattiyaṃ. ‘‘Na mayaṃ pārājikā, yo avahaṭo so pārājiko’’ti (pārā. 155) evaṃ puggale vattamāno veditabbo. ‘‘Pārājikena dhammena anuddhaṃseyyā’’tiādīsu (pārā. 384) pana dhamme vattatīti vadanti. Yasmā pana tattha dhammoti katthaci āpatti , katthaci sikkhāpadameva adhippetaṃ, tasmā so visuṃ na vattabbo. Tattha sikkhāpadaṃ yo taṃ atikkamati, taṃ parājeti, tasmā ‘‘pārājika’’nti vuccati. Āpatti pana yo naṃ ajjhāpajjati, taṃ parājeti, tasmā ‘‘pārājikā’’ti vuccati. Puggalo yasmā parājito parājayamāpanno, tasmā ‘‘pārājiko’’ti vuccati. Etameva hi atthaṃ sandhāya parivārepi –

巴拉基咖戒者，谓已败戒，已遭败戒。此“巴拉基咖”名称，用于犯戒者。经典中言：“此八地，阿难，是无遗漏处。如来所说及辈子之中，众弟子所犯之巴拉基咖戒，应全体共退。”（巴拉43）说戒时当如此理解。乃言“比库，尔犯巴拉基咖戒业。”（巴拉67）谓此谓犯。又言“我辈非巴拉基咖者，若互相斥责者，乃巴拉基咖。”（巴拉155）此论犯人应明了。又说“应以巴拉基咖戒律教化之。”（巴拉384）此言戒律。因戒律中或含有犯戒，或有戒律本身，因此不可全称为犯戒。若超越戒律者即为败戒，故称“巴拉基咖”。犯戒而未被发现亦属败戒，故称“巴拉基咖”。人既已败戒，称为巴拉基咖。是故戒律处分，应以此义理为根本，亦适用于犯戒之律科。

‘‘Pārājikanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

「所谓『巴拉基』者，所说者如其真相，汝当听受，

Cuto paraddho bhaṭṭho ca, saddhammā hi niraṅkato;

被逐、出家犯戒者，确实为断绝正法者，

Saṃvāsopi tahiṃ natthi, tenetaṃ iti vuccatī’’ti vuttaṃ. (pari. 339);

住处亦无所在，故此如是言。」（部类339）

Ayañhettha attho – ‘‘taṃ sikkhāpadaṃ vītikkamanto āpattiñca āpanno puggalo cuto hotīti sabbaṃ yojetabbaṃ. Tena vuccatīti yena kāraṇena assamaṇo hoti asakyaputtiyo paribhaṭṭho chinno parājito sāsanato, tena vuccati. Kinti? ‘‘Pārājiko hotī’’ti.

此处义理是：破戒而犯戒者，犯戒过失之人必当被逐。故曰：正因其人失去僧团，不能为善子弟，受诋毁，被断绝，被逐出教法，故称之。何以故？谓『为巴拉基』。

Saha vasanti etthāti saṃvāso, taṃ dassetuṃ ‘‘saṃvāso nāmā’’ti vatvā ‘‘ekakamma’’ntiādimāha. Tatrāyaṃ saddhiṃ yojanāya vaṇṇanā – catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā ‘‘eso saṃvāso nāmā’’ti āha. So ca vuttappakāro saṃvāso tena puggalena saddhiṃ natthi, tena kāraṇena so pārājiko puggalo asaṃvāsoti vuccatīti.

同处共住者，所谓共住说，是说一个行为等。此处就四种僧团行为，界限、限制等有一致行为之事，称为一个行为。如五种戒律之目的，须一心制定，称为一个目的。诸戒律是对所有有羞耻心者均应同等受教，称为同学。由此因缘，因大家都有自制，共同行为亦无他处出现故，涵盖诸行为称为『共住』。此行为所成者，与此人无共同存在，故谓此犯巴拉基者与共处皆无。

§56

56. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ ‘‘paṭisevati nāmā’’ti idaṃ mātikāpadaṃ ṭhapetvā ‘‘nimittena nimittaṃ aṅgajātena aṅgajāta’’nti vuttaṃ. Tattha yasmā na kevalaṃ itthiyā eva nimittaṃ pārājikavatthu, na ca manussitthiyā eva, suvaṇṇarajatādimayānañca itthīnampi nimittaṃ vatthumeva na hoti; tasmā yaṃ yaṃ vatthu hoti, taṃ taṃ dassetuṃ ‘‘tisso itthiyo’’tiādinā nayena yesaṃ nimittāni vatthūni honti, te satte vatvā ‘‘manussitthiyā tayo magge’’tiādinā nayena tāni vatthūni āha.

56. 如此所示弃戒者经逐一分说，《应供戒》篇今此说『应供戒』，此语为此行为因缘，故为此加设「称之为应供戒」，此标识列为法门名。盖非唯妻之行当视为戒违，非仅人中之行为，黄色、青色等女子亦非仅为戒违；因缘各异，故以诸所在显现，依『三妇女』等示相为法门，谓其所在有法门，谓其因缘如是，称之为三妇女，依诸所在显示有修道之地。

Tattha tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthūnaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesu itthipurisā pākaṭā eva . Paṇḍakaubhatobyañjanakabhedo pabbajjākhandhakavaṇṇanāyaṃ pākaṭo bhavissati.

这里有三类女性、三类两性兼分者以及三类男性，它们依据违反巴拉基戒律的行为标志，共计十二种。这其中男女两类明显可辨。关于两性的分类与出家规则的说明，将在后文中明白指出。

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassāti ettha ca manussitthiyā tīsu maggesūti attho veditabbo. Evaṃ sabbattha. Sabbe eva cete manussitthiyā tayo maggā, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava; manussaubhatobyañjanakādīnaṃ nava; manussapaṇḍakādīnaṃ dve dve katvā cha; tathā manussapurisādīnanti samatiṃsa maggā honti. Etesu nimittasaṅkhātesu yattha katthaci attano aṅgajātaṃ tilaphalamattampi pavesetvā methunaṃ dhammaṃ paṭisevanto pārājikaṃ āpajjati.

在人类女性中，有三种路径，根据所依止的行为，称为结为夫妻的法。这里所谓“人类女性处于三条路径”，就是要理解这意思。如此总共有九类：全部皆是三种人类女性的九种；人类两性兼分的九种；人类两性兼分且为非正式人类的两两各三种共六种；与人类男性三种合计共三十种路径。这些依行为标志，有些会使自己乃至仅一点轻微不善果报的附着物进入结为夫妻的法，从而犯下巴拉基戒律。

Paṭhamacatukkakathāvaṇṇanā第一四项论说注释

§57

57. Āpajjanto pana yasmā sevanacitteneva āpajjati, na vinā tena; tasmā taṃ lakkhaṇaṃ dassento bhagavā ‘‘bhikkhussa sevanacittaṃ upaṭṭhite’’tiādimāha. Tattha bhikkhussāti methunasevanakassa bhikkhussa. Sevanacittaṃ upaṭṭhiteti bhummatthe paccattavacanaṃ, sevanacitte paccupaṭṭhiteti attho. Vaccamaggaṃ aṅgajātaṃ pavesentassāti yena maggena vaccaṃ nikkhamati taṃ maggaṃ attano aṅgajātaṃ purisanimittaṃ tilaphalamattampi pavesentassa. Āpatti pārājikassāti āpatti pārājikā assa hotīti attho. Atha vā āpattīti āpajjanaṃ hoti. Pārājikassāti pārājikadhammassa. Esa nayo sabbattha.

57. 犯戒者因为依附于犯戒的心态而犯戒，别无其他理由；因此世尊示现此标志说：“比库犯戒心念执着时……”等语。这里“比库”指有结为夫妻行为的比库。所谓“执着于犯戒心念”，是在该基础上对行为的执着。所谓“进入路径”，即随自己标志所涉行为的路径，投入与之相关的轻细不善因缘所生的行为标志。所谓犯戒，即犯下巴拉基戒律。亦可称犯戒为犯过。犯戒是犯巴拉基律法的意思。这是普遍准则。

§58

58. Evaṃ sevanacitteneva pavesentassa āpattiṃ dassetvā idāni yasmā taṃ pavesanaṃ nāma na kevalaṃ attūpakkameneva, parūpakkamenāpi hoti . Tatrāpi ca sādiyantasseva āpatti paṭisevanacittasamaṅgissa, na itarassa. Tasmā ye saddhāpabbajitā kulaputtā sammāpaṭipannakā parūpakkamena pavesanepi sati na sādiyanti, tesaṃ rakkhaṇatthaṃ ‘‘bhikkhupaccatthikā manussitthi’’ntiādimāha.

58. 既然依附犯戒的心念犯过，如今该入于犯戒法的不仅仅是此自身所起的过，还有他起恶因。因而，对于信受出家的家族子弟们来说，即便侵犯了他人起因的犯戒，也不应称之为允许，故出家集体为保护其名号，称之为“对比库现前的人类迹象”并严禁。

Tattha paṭipakkhaṃ atthayanti icchantīti paccatthikā, bhikkhū eva paccatthikā bhikkhupaccatthikā; visabhāgānaṃ veribhikkhūnametaṃ adhivacanaṃ. Manussitthiṃ bhikkhussa santike ānetvāti issāpakatā taṃ bhikkhuṃ nāsetukāmā āmisena vā upalāpetvā mittasanthavavasena vā ‘‘idaṃ amhākaṃ kiccaṃ karohī’’ti vatvā kañci manussitthiṃ rattibhāge tassa bhikkhussa vasanokāsaṃ ānetvā. Vaccamaggena aṅgajātaṃ abhinisīdentīti taṃ bhikkhuṃ hatthapādasīsādīsu suggahitaṃ nipparipphandaṃ gahetvā itthiyā vaccamaggena tassa bhikkhuno aṅgajātaṃ abhinisīdenti; sampayojentīti attho.

此处的反对意指出家人自身，指比库而非他人；此为仇敌比库之间的名称。将人类迹象带到比库处，出术者或欲坏其声誉，或用辱骂、谩骂、结怨、挑拨离间等手段说“这是我们的本分”，趁夜间进入该比库住宿区。所谓“阻断路径”，是用手脚或杖杖顶压，阻断女性通过路径标志或行为进入该比库处；以此连结妨碍其行为。

So cetiādīsu so ce bhikkhu vaccamaggabbhantaraṃ attano aṅgajātassa pavesanaṃ sādiyati adhivāseti tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpeti. Paviṭṭhaṃ sādiyati adhivāseti, paviṭṭhakāle sevanacittaṃ upaṭṭhāpeti. Ṭhitaṃ sādiyati adhivāseti, ṭhānappattakāle sukkavissaṭṭhisamaye sevanacittaṃ upaṭṭhāpeti. Uddharaṇaṃ sādiyati adhivāseti, nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpeti. Evaṃ catūsu ṭhānesu sādiyanto ‘‘mama verisamaṇehi idaṃ kata’’nti vattuṃ na labhati, pārājikāpattimeva āpajjati. Yathā ca imāni cattāri sādiyanto āpajjati; evaṃ purimaṃ ekaṃ asādiyitvā tīṇi sādiyantopi, dve asādiyitvā dve sādiyantopi, tīṇi asādiyitvā ekaṃ sādiyantopi āpajjatiyeva. Sabbaso pana asādiyanto āsīvisamukhaṃ viya aṅgārakāsuṃ viya ca paviṭṭhaṃ aṅgajātaṃ maññamāno nāpajjati. Tena vuttaṃ – ‘‘pavesanaṃ na sādiyati…pe… uddharaṇaṃ na sādiyati, anāpattī’’ti. Imañhi evarūpaṃ āraddhavipassakaṃ kāye ca jīvite ca anapekkhaṃ ekādasahi aggīhi sampajjalitāni ca sabbāyatanāni ukkhittāsike viya ca vadhake pañca kāmaguṇe passantaṃ puggalaṃ rakkhanto bhagavā paccatthikānañcassa manorathavighātaṃ karonto imaṃ ‘‘pavesanaṃ na sādiyatī’’tiādikaṃ catukkaṃ nīharitvā ṭhapesīti.

如是若出家人负担自己的路径标志之投入许可，在进入行为期间守护执着，则称之“允许执著”，即允许持守。执著之时守护，即执著状态下守护。处于执著状态时守护，即在安稳期间守护。守护例如于怜悯时或提交时执着守护。譬如于松开时执着守护。依此在四种情况执著守护，将被说“我已为仇敌所为”，却不能言说，因必犯巴拉基戒律。正如这四种允许执著而犯戒的情况；之前一不允许却三允许；二不允许却二允许；三不允许却一允许，都会犯戒。但所有不允许者恰似置身于火焰炭火堆前，妄想路径已打开却无犯戒。故说“路径不被允许……松开不被允许，无罪。”对此，世尊观见具热诚勤修智观者，身心无所羁绊，犹如焚烧火焰包围般照护五欲之中的人，于护持之时，除去“路径被允许”等等四种说法，自此立定。

Paṭhamacatukkakathā niṭṭhitā. · 第一四项论说已终了。

Ekūnasattatidvisatacatukkakathā七十九、二、三、四法之论

§59-60

59-60. Evaṃ paṭhamacatukkaṃ dassetvā idāni yasmā bhikkhupaccatthikā itthiṃ ānetvā na kevalaṃ vaccamaggeneva abhinisīdenti, atha kho passāvamaggenapi mukhenapi. Itthiṃ ānetvāpi ca keci jāgarantiṃ ānenti, keci suttaṃ, keci mattaṃ, keci ummattaṃ, keci pamattaṃ aññavihitaṃ vikkhittacittanti attho. Keci mataṃ akkhāyitaṃ, soṇasiṅgālādīhi akkhāyitanimittanti attho. Keci mataṃ yebhuyyena akkhāyitaṃ, yebhuyyena akkhāyitā nāma yassā nimitte vaccamagge passāvamagge mukhe vā bahutaro okāso akkhāyito hoti. Keci mataṃ yebhuyyena khāyitaṃ, yebhuyyena khāyitā nāma yassā vaccamaggādike nimitte bahuṃ khāyitaṃ hoti, appaṃ akkhāyitaṃ. Na kevalañca manussitthimeva ānenti, atha kho amanussitthimpi tiracchānagatitthimpi. Na kevalañca vuttappakāraṃ itthimeva, ubhatobyañjanakampi paṇḍakampi purisampi ānenti. Tasmā tesaṃ vasena aññānipi catukkāni dassento ‘‘bhikkhupaccatthikā manussitthiṃ jāgaranti’’ntiādimāha.

五十九至六十节。如此显现第一组四项以后，现在说及那些依比库次第而来的妇女，不仅止于言道的起止，且见于声口与鼻口。其中引来妇女的，有的保持清醒，有的沉睡不醒，有的醉酩，有的迷醉恍惚，或神志散乱，意义各异。有人称她们为已死，其意指如索那狮子等已死的缘故。有人称她们为大死，谓因诸多缘由而见大量死亡，乃至众多时刻都被视为死的缘由。有的称为大啖死，谓依因诸多缘由而长期大量摄入，只有少部分称为死。她们并不仅仅来于人间状态，亦有超出人道的饿鬼与地狱。她们也并不是仅以常说总则而来，男女混杂者都有。因此，正因其本性，列示其他四项谓曰“依比库次第现有人道清醒者”。

Tattha pāḷiyā asammohatthaṃ vuttacatukkāni evaṃ saṅkhyāto veditabbāni – manussitthiyā tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkāni, tīṇi jāgarantīcatukkāni, tīṇi suttacatukkāni, tīṇi mattacatukkāni, tīṇi ummattacatukkāni, tīṇi pamattacatukkāni, tīṇi mataakkhāyitacatukkāni, tīṇi yebhuyyena akkhāyitacatukkāni, tīṇi yebhuyyena khāyitacatukkānīti sattavīsati catukkāni. Tathā amanussitthiyā; tathā tiracchānagatitthiyāti itthivāre ekāsīti catukkāni. Yathā ca itthivāre evaṃ ubhatobyañjanakavāre. Paṇḍakapurisavāresu pana dvinnaṃ maggānaṃ vasena catupaṇṇāsa catupaṇṇāsa honti. Evaṃ sabbānipi dvesatāni, sattati ca catukkāni honti, tāni uttānatthāniyeva.

在此，按照巴利文义为避免混淆，须辨明所述众四项：谓依人身者三种道次第下有三十七种清净四项、三十七种清醒四项、三十七种顺闻四项、三十七种如醉四项、三十七种迷乱四项、三十七种疏忽大意四项、三十七种称为已死四项、三十七种大死四项、三十七种大啖死四项，共二百七十七种四项。依非人身者则照此分法。再依畸形异类身形四项各一，共四项。男女混杂亦同。对于痴者与鬼怪男女，依两种道次序有四十五、四十五项四项。总体对立分别共七十二组四项，此即为各别所讲之内容。

Sabbavāresu panettha ‘‘mataṃ yebhuyyena akkhāyitaṃ khāyita’’nti etasmiṃ ṭhāne ayaṃ vinicchayo – tambapaṇṇidīpe kira dve vinayadharā samānācariyakā therā ahesuṃ – upatissatthero ca, phussadevatthero ca. Te mahābhaye uppanne vinayapiṭakaṃ pariharantā rakkhiṃsu. Tesu upatissatthero byattataro. Tassāpi dve antevāsikā ahesuṃ – mahāpadumatthero ca mahāsumatthero ca. Tesu mahāsumatthero nakkhattuṃ vinayapiṭakaṃ assosi, mahāpadumatthero tena saddhiṃ navakkhattuṃ, visuñca ekakova navakkhattunti aṭṭhārasakkhattuṃ assosi; ayameva tesu byattataro . Tesu mahāsumatthero navakkhattuṃ vinayapiṭakaṃ sutvā ācariyaṃ muñcitvā aparagaṅgaṃ agamāsi. Tato mahāpadumatthero āha – ‘‘sūro vata, re, esa vinayadharo yo dharamānakaṃyeva ācariyaṃ muñcitvā aññattha vasitabbaṃ maññati. Nanu ācariye dharamāne vinayapiṭakañca aṭṭhakathā ca anekakkhattuṃ gahetvāpi na vissajjetabbaṃ, niccakālaṃ sotabbaṃ, anusaṃvaccharaṃ sajjhāyitabba’’nti.

诸类中，此处所云“大死与大啖死”，据此处推知，锡兰（称作钵罗婆婆罗迦）岛上曾有两位具同等级的律藏师长老——一名为忧他长老，一名为贫沙达长老。在大乱之时，这两人藏护律藏。其中忧他长老地位更尊，大悲长老和大僧长老曾为其弟子。大僧长老学闻律藏，贫沙达长老则进入并聆听法律十八年，实为忧他长老之弟子。此大僧长老闻律藏后，舍弃师教而往他处。之后贫沙达长老言：“勇猛者啊，彼律藏护持者舍弃师教另居，真意必非。如持律教者，即使收听了许多律藏及注释，也不应舍弃，必须恒常聆闻，反复宣说。”

Evaṃ vinayagarukānaṃ bhikkhūnaṃ kāle ekadivasaṃ upatissatthero mahāpadumattherappamukhānaṃ pañcannaṃ antevāsikasatānaṃ paṭhamapārājikasikkhāpade imaṃ padesaṃ vaṇṇento nisinno hoti. Taṃ antevāsikā pucchiṃsu – ‘‘bhante, yebhuyyena akkhāyite pārājikaṃ, yebhuyyena khāyite thullaccayaṃ, upaḍḍhakkhāyite kena bhavitabba’’nti? Thero āha – ‘‘āvuso, buddhā nāma pārājikaṃ paññapentā na sāvasesaṃ katvā paññapenti, anavasesaṃyeva katvā sabbaṃ pariyādiyitvā sotaṃ chinditvā pārājikavatthusmiṃ pārājikameva paññapenti. Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tasmā yadi upaḍḍhakkhāyite pārājikaṃ bhaveyya, paññapeyya sammāsambuddho. Pārājikacchāyā panettha na dissati, thullaccayameva dissatī’’ti.

这般，律藏重要长老们时代，某日忧他长老率领其五十余名弟子中第一批犯巴拉基戒的前罪犯，居坐于此地察问，他们问曰：“长老，称大死者犯巴拉基戒者，称大啖死者犯土喇吒亚戒者，若增恶为谁？”长老答曰：“善友，佛仅承认巴拉基戒，非部分式成，乃无遗漏式成，所有皆周悉审察断绝听闻，故视此犯为巴拉基戒。此为世间公法，非单一寺院律法。若增恶中犯巴拉基戒，应佛正智承认。巴拉基之影象此处未现，大恶之影象倒显。”

Apica matasarīre pārājikaṃ paññapento bhagavā yebhuyyena akkhāyite ṭhapesi ‘‘tato paraṃ pārājikaṃ natthī’’ti dassetuṃ. Thullaccayaṃ paññapento yebhuyyena khāyite ṭhapesi ‘‘tato paraṃ thullaccayaṃ natthī’’ti dassetuntipi veditabbaṃ. Khāyitākhāyitañca nāmetaṃ matasarīrasmiṃyeva veditabbaṃ, na jīvamāne. Jīvamāne hi nakhapiṭṭhippamāṇepi chavimaṃse vā nhārumhi vā sati pārājikameva hoti. Yadipi nimittaṃ sabbaso khāyitaṃ chavicammaṃ natthi, nimittasaṇṭhānaṃ paññāyati, pavesanaṃ jāyati, pārājikameva. Nimittasaṇṭhānaṃ pana anavasesetvā sabbasmiṃ nimitte chinditvā samantato tacchetvā uppāṭite vaṇasaṅkhepavasena thullaccayaṃ. Nimittato patitāya maṃsapesiyā upakkamantassa dukkaṭaṃ. Matasarīre pana yadipi sabbaṃ sarīraṃ khāyitaṃ hoti, yadipi akkhāyitaṃ, tayo pana maggā akkhāyitā, tesu upakkamantassa pārājikaṃ. Yebhuyyena akkhāyite pārājikameva. Upaḍḍhakkhāyite ca yebhuyyena khāyite ca thullaccayaṃ.

甚至在母体中已犯巴拉基戒，佛亦于大死者（大死戒）处设置了“死后无第二巴拉基戒者”以示区别。若犯土喇吒大恶戒且为大啖死（重罪），则设“死后无第二土喇吒大恶戒者”。母体内的死与啖死，只能依母体现象观知，不生前知。生存时诸如指甲皮屑般微小肉损亦为巴拉基戒。虽全体无法视为已啖，但因缘聚合处结成斩断披袭戒犯事实。既斩断因缘，则简称为大恶戒。对母体现象，凡全体肉体尽为啖者，三路线大死戒，同为生前重大过犯。大死视同巴拉基戒，大啖为土喇吒恶戒。

Manussānaṃ jīvamānakasarīre akkhināsakaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilaphalamattampi aṅgajātaṃ pavesentassa thullaccayameva. Avasesasarīre upakacchakādīsu dukkaṭaṃ. Mate allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ. Yadā pana sarīraṃ uddhumātakaṃ hoti kuthitaṃ nīlamakkhikasamākiṇṇaṃ kimikulasamākulaṃ navahi vaṇamukhehi paggaḷitapubbakuṇapabhāvena upagantumpi asakkuṇeyyaṃ, tadā pārājikavatthuñca thullaccayavatthuñca vijahati; tādise sarīre yattha katthaci upakkamato dukkaṭameva. Tiracchānagatānaṃ hatthi-assa-goṇa-gadrabha-oṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ. Vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭameva. Matānaṃ allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ.

人在生存不净之躯中，如因痛杀、杀耳鼻眼等处身体遭损，及男女交合受乐而生入微小恶因，都是土喇吒大恶罪形。母体中若因伤害导致恶果，大死及大啖恶戒均成立。严重恶行处为巴拉基戒，重罪处为土喇吒大恶戒，较轻恶则作大恶戒。若身体出现溃烂肿胀青肿满布蚊虫杂草，难以就医，则巴拉基戒与土喇吒大恶戒皆断灭，其中仅存大恶戒。对畸形异类，如象、马、牛、驴、骡等动物不当虐杀，于眼耳口鼻施暴即为土喇吒大恶戒。此令之一切非人类之眼耳口鼻处，所犯恶均属土喇吒大恶戒。母体中类同，依据恶正分为巴拉基、土喇吒大恶、一般恶戒。

Kuthitakuṇape pana pubbe vuttanayeneva sabbattha dukkaṭaṃ. Kāyasaṃsaggarāgena vā methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesento nimittena nimittaṃ chupati, dukkaṭaṃ. Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccayaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘itthinimittaṃ methunarāgena mukhena chupati thullaccaya’’nti vuttaṃ. Cammakkhandhake ‘‘chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāyapi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupantī’’ti (mahāva. 252) imissā aṭṭhuppattiyā avisesena vuttaṃ – ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252). Taṃ sabbampi saṃsanditvā yathā na virujjhati tathā gahetabbaṃ. Kathañca na virujjhati? Yaṃ tāva mahāaṭṭhakathāyaṃ vuttaṃ ‘‘methunarāgena mukhena chupatī’’ti. Tatra kira nimittamukhaṃ mukhanti adhippetaṃ. ‘‘Methunarāgenā’’ti ca vuttattāpi ayameva tattha adhippāyoti veditabbo. Na hi itthinimitte pakatimukhena methunupakkamo hoti. Khandhakepi ye piṭṭhiṃ abhiruhantā methunarāgena aṅgajātena aṅgajātaṃ chupiṃsu, te sandhāya thullaccayaṃ vuttanti veditabbaṃ. Itarathā hi dukkaṭaṃ siyā. Keci panāhu ‘‘khandhakepi mukheneva chupanaṃ sandhāya oḷārikattā kammassa thullaccayaṃ vuttaṃ. Aṭṭhakathāyampi taṃ sandhāyabhāsitaṃ gahetvāva methunarāgena mukhena chupati thullaccayanti vutta’’nti. Tasmā suṭṭhu sallakkhetvā ubhosu vinicchayesu yo yuttataro so gahetabbo. Vinayaññū pana purimaṃ pasaṃsanti. Kāyasaṃsaggarāgena pana pakatimukhena vā nimittamukhena vā itthinimittaṃ chupantassa saṅghādiseso. Tiracchānagatitthiyā passāvamaggaṃ nimittamukhena chupantassa vuttanayeneva thullaccayaṃ. Kāyasaṃsaggarāgena dukkaṭanti.

关于坯布上一切不善业的习造，向前文所说一样，都是恶行。譬如携带身触的欲爱或夫妻的欲爱，若活着的人因某种缘故进入木匣，其盖就关闭，如此便成恶行。若因夫妻的欲爱进入女人的缘由，其盖关闭，成为严重的过失。在大论注中，记载为“因夫妻欲爱用口闭合其盖，属严重过失”。律藏中记载“六对衣服出家比库，迅速渡过河流，取用牛群的肋骨、耳朵、舌头、腹部、皮肤等，甚至夜间时用身触遮盖”，这条八分戒特别指明“比库们莫以身触遮盖夜间柔软部位，若遮则构成严重过失”。以上都应综合考虑，确保双方无争执之处而接受。如何无争执？如大论注所说“用夫妻的欲爱之口闭合其盖”，此处所说的盖面应指盖子本身，“夫妻的欲爱”在这里即指那种盖子。因为用女人的盖面并非夫妻行为。律中若皮肤上有夫妻欲爱导致覆盖遮盖，也必须视为严重过失。否则即成恶行。有些论中说“律也规定用嘴闭合即是重罪”，大论注也说“以夫妻欲爱的口合盖为严重过失”，因此必须详细区别二者，合适的才可采纳。律师们称赞前述为正理。携带身触的欲爱，嘴盖或缘由盖因遮盖女人部位，即构成桑伽处分。若是错乱的缘由盖遮盖，则成严重过失。携带身触的欲爱属恶行。

Ekūnasattatidvisatacatukkakathā niṭṭhitā. · 七十九、二、三、四法之论已毕。

Santhatacatukkabhedakathā铺展四法分别之论

§61-62

61-62. Evaṃ bhagavā paṭipannakassa bhikkhuno rakkhaṇatthaṃ sattatidvisatacatukkāni nīharitvā ‘‘idāni ye anāgate pāpabhikkhū ‘santhataṃ imaṃ na kiñci upādinnakaṃ upādinnakena phusati, ko ettha doso’ti sañcicca lesaṃ oḍḍessanti, tesaṃ sāsane patiṭṭhā eva na bhavissatī’’ti disvā tesu sattatidvisatacatukkesu ekamekaṃ catukkaṃ catūhi santhatādibhedehi bhinditvā dassento bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena passāvamaggena mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassātiādimāha.

61-62. 如此，世尊为了保护修行比库，将三百七十四名坏比库逐出，断除他们的污秽，谕言：“今后所有未到的恶比库们长期未触犯任何执著，谁在此有罪呢？”于是详细分析这三百七十四人，逐个、逐四组成组别详细区分，显示出这是为了比库的利益，故带来人情世故之劝诫，用言语、劝诫、口、身、意带来安稳，定立秩序，这称做“santhatāya asanthatassa”等言。

Tattha santhatāya asanthatassātiādīsu santhatāya itthiyā vaccamaggena passāvamaggena mukhena asanthatassa bhikkhussa aṅgajātaṃ abhinisīdentīti iminā nayena yojanā veditabbā. Tattha santhatā nāma yassā tīsu maggesu yo koci maggo paliveṭhetvā vā anto vā pavesetvā yena kenaci vatthena vā paṇṇena vā vākapaṭṭena vā cammena vā tipusīsādīnaṃ paṭṭena vā paṭicchanno. Santhato nāma yassa aṅgajātaṃ tesaṃyeva vatthādīnaṃ yena kenaci paṭicchannaṃ. Tattha upādinnakena vā anupādinnakaṃ ghaṭṭiyatu, anupādinnakena vā upādinnakaṃ, anupādinnakena vā anupādinnakaṃ, upādinnakena vā upādinnakaṃ, sace yattake paviṭṭhe pārājikaṃ hotīti vuttaṃ, tattakaṃ pavisati, sabbattha sādiyantassa pārājikakkhette pārājikaṃ; thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hoti. Sace itthinimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace purisanimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ pavesentassa dukkaṭaṃ. Sace ubhayaṃ khāṇuṃ katvā santhataṃ, khāṇunā khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace itthinimitte veḷunaḷapabbādīnaṃ kiñci pakkhittaṃ, tassa heṭṭhābhāgaṃ cepi phusanto tilaphalamattaṃ paveseti, pārājikaṃ. Uparibhāgaṃ cepi ubhosu passesu ekapassaṃ cepi phusanto paveseti, pārājikaṃ. Cattāripi passāni aphusanto pavesetvā tassa talaṃ cepi phusati, pārājikaṃ. Yadi pana passesu vā tale vā aphusanto ākāsagatameva katvā pavesetvā nīharati, dukkaṭaṃ. Bahiddhā khāṇuke phusati dukkaṭameva. Yathā ca itthinimitte vuttaṃ, evaṃ sabbattha lakkhaṇaṃ veditabbanti.

在此「santhatāya asanthatassāti」等名词中，santhatā指某些路径中，某一条路径进入、出入、被某种布或叶、布革、狗皮、三片皮或针织物所遮盖，即称为santhatā；anupādinnaka（非执着者）或upādinnaka（执着者）之间相互变换，如果在已开放的路径中进入邪戒，即构成巴拉基咖罪；相对应地，侵犯巴拉基咖、重失律者、违戒者的情境，分别以区域范围分明。若割破女性部位并进入santhatā则为重罪，割破男性部位并进入santhatā亦为重罪，如两处皆割亦重罪。若女性部位有藻类等物部分触及下部则为巴拉基咖，触及上部或双方触及其中一方亦为巴拉基咖。若触及上部或部位未触而在空气中动作后进入并远离则为恶行，在外部触及割破部位则亦为恶行。对女性部位的划分特征应一一理解。

Santhatacatukkabhedakathā niṭṭhitā. · 铺展四法分别之论已毕。

Bhikkhupaccatthikacatukkabhedavaṇṇanā比库之敌对者四法分别之解释

§63-64

63-64. Evaṃ santhatacatukkabhedaṃ vatvā idāni yasmā na kevalaṃ manussitthiādike bhikkhussa eva santike ānenti. Atha kho bhikkhumpi tāsaṃ santike ānenti, tasmā tappabhedaṃ dassento ‘‘bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike’’ti ādinā nayena sabbāni tāni catukkāni punapi nīharitvā dassesi. Tesu vinicchayo vuttanayeneva veditabboti.

63-64. 如此论述四种区域的不同行为后说明，现在不仅仅针对比库个人在会众面前进入该区域。既然如此，也传授给比库们，在比库前明显示范“面向比库的出家人进入人道入口”，逐一解释四种路径的组成，并再次逐一指出他们的差别。对这些路径的确定，依原来所说的规则予以理解。

Bhikkhupaccatthikavasena catukkabhedavaṇṇanā niṭṭhitā. · 依比库之敌对者而四法分别之解释已毕。

Rājapaccatthikādicatukkabhedakathā关于国王敌对者等四类分别的论述

§65

65. Yasmā pana na bhikkhupaccatthikā eva evaṃ karonti, rājapaccatthikādayopi karonti. Tasmā tampi pabhedaṃ dassento ‘‘rājapaccatthikā’’tiādimāha. Tattha rājāno eva paccatthikā rājapaccatthikā. Te ca sayaṃ ānentāpi aññehi āṇāpentāpi ānentiyevāti veditabbā. Corā eva paccatthikā corapaccatthikā. Dhuttāti methunupasaṃhitakhiḍḍāpasutā nāgarikakerāṭiyapurisā, itthidhuttasurādhuttādayo vā; dhuttā eva paccatthikā dhuttapaccatthikā. Gandhanti hadayaṃ vuccati, taṃ uppāṭentīti uppalagandhā, uppalagandhā eva paccatthikā uppalagandhapaccatthikā. Ete kira na kasivaṇijjādīhi jīvanti, panthaghātagāmaghātādīni katvā puttadāraṃ posenti. Te kammasiddhiṃ patthayamānā devatānaṃ āyācetvā tāsaṃ balikammatthaṃ manussānaṃ hadayaṃ uppāṭenti. Sabbakāle ca manussā dullabhā. Bhikkhū pana araññe viharantā sulabhā honti. Te sīlavantaṃ bhikkhuṃ gahetvā ‘‘sīlavato vadho nāma bhāriyo hotī’’ti maññamānā tassa sīlavināsanatthaṃ manussitthiādike vā ānenti; taṃ vā tattha nenti. Ayamettha viseso. Sesaṃ vuttanayeneva veditabbaṃ. Bhikkhupaccatthikavāre vuttanayeneva ca imesu catūsupi vāresu catukkāni veditabbāni. Pāḷiyaṃ pana saṃkhittena vuttāni.

65. 然而不仅限于比库前，有时也在国王等重要人物面前进行。因而也说明此为另一类差别，称为“国王面前的”。国王本人是国王面前的人，即国王面前者。他们有时自己带领，有时又被他人带领，有所承担的责任。盗贼就是此类国王面前的盗贼。恶徒则是因夫妻间有纠缠的城市居民或农夫，有妇女牵涉其中。恶徒本身，妇女恶徒等均属国王面前者。称为有香味者是指心中有香气者，若散发出芳香，即为有香味之者，香味者即有香味者。不过这些人并不以经商为生，而是通过通路劫杀、屠杀等行为扶养妻儿。他们为求事业成功而乞请天神庇护，因而使人为众生打开心门。从各种方面看，人间实属难得。比库们居于林间则较为容易。他们收摄戒行善比库，别人以为“杀戒乃重担”，故在比库前展示欲坏其慧命的情况。此外说法如此。对国王面前与比库面前，及其他四种路径与四种场合，均须了知。巴利文中为简写法。

Sabbākārena catukkabhedakathā niṭṭhitā. · 一切方式的四类分别论结束。

Āpattānāpattivāravaṇṇanā犯与不犯段的注释

§66

66. Idāni yaṃ vuttaṃ ‘‘manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassā’’tiādi, ettha asammohatthaṃ ‘‘maggena magga’’ntiādimāha. Tattha maggena magganti itthiyā tīsu maggesu aññatarena maggena attano aṅgajātaṃ paveseti atha vā sambhinnesu dvīsu maggesu passāvamaggena vaccamaggaṃ vaccamaggena vā passāvamaggaṃ paveseti. Maggena amagganti passāvādimaggena pavesetvā tassa sāmantā vaṇena nīharati. Amaggena magganti maggasāmantena vaṇena pavesetvā maggena nīharati. Amaggena amagganti dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharati. Imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabbaṃ.

66. 如今所说“三条路径通向人道，夫妻行为法得以遵守”等语，含义为无惑状态者“路径通往路径”。这里的“路径通往路径”意指女子三条路径中，一条以自己的路径进入另一条路径，或破裂的两条路径中，以安止路径进入，再以安止路径离开；路径通往非路径指以安止之道进入通路，而使其周围倍加关注而后离开；非路径通往路径指以路边缘进入路径，而又回归路径；非路径通往非路径指在两条通路中以边界进入一条路，再由另一条路离开。此经文中依此类推，统摄通路分类，形成严重罪责。

Idāni yaṃ parato vakkhati ‘‘anāpatti ajānantassa asādiyantassā’’ti, tattha asammohatthaṃ ‘‘bhikkhu suttabhikkhumhī’’tiādimāha. Tatrāyaṃ adhippāyo – yo paṭibuddho sādiyati so ‘‘suttamhi mayi eso vippaṭipajji, nāhaṃ jānāmī’’ti na muccati. Ubho nāsetabbāti cettha dvepi liṅganāsanena nāsetabbā. Tatra dūsakassa paṭiññākaraṇaṃ natthi, dūsito pucchitvā paṭiññāya nāsetabbo. Sace na sādiyati, na nāsetabbo. Esa nayo sāmaṇeravārepi.

如今对于有人说“无过失者不知、不受责难者”的说法，目的是为了消除迷惑，说“比库对比库所说”诸句。这里的原则是：若有人已觉察则责备，即使他说“这与我无关，我不知”，也不能免除。这里两者都不可灭除，故尤不可用否认言辞灭除这二者。恶人无须承诺，恶人若问应以承诺灭除。若不承诺，则无从灭除。这种法则甚至适用于沙玛内拉期间。

Evaṃ tattha tattha taṃ taṃ āpattiñca anāpattiñca dassetvā idāni anāpattimeva dassento ‘‘anāpatti ajānantassā’’tiādimāha. Tattha ajānanto nāma yo mahāniddaṃ okkanto parena kataṃ upakkamampi na jānāti vesāliyaṃ mahāvane divāvihāragato bhikkhu viya. Evarūpassa anāpatti. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā jānāmī’ti; ‘anāpatti, bhikkhu, ajānantassā’’’ti (pārā. 75). Asādiyanto nāma yo jānitvāpi na sādiyati, tattheva sahasā vuṭṭhitabhikkhu viya. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā sādiyi’nti. ‘Anāpatti, bhikkhu, asādiyantassā’’ti.

如此在各处显示各种过失与无过失时，这里专论无过失时说“无过失者不知”。这里所说之“不知”者，譬如沉睡者不像自己所知有他人所造之过失，如同在维萨离大林白昼独自安住的比库，不觉知外在侵害。这即是此种无过失。论中亦云：“我不知彼世尊”，“无过失者比库，无知者。”而“不接受”者是明知却不接受的，比之突然起意出家之比库。论中亦云：“我不接受世尊”，“无过失者比库，不受责难者。”

Ummattako nāma pittummattako. Duvidhañhi pittaṃ – baddhapittaṃ, abaddhapittañcāti. Tattha abaddhapittaṃ lohitaṃ viya sabbaṅgagataṃ, tamhi kupite sattānaṃ kaṇḍukacchusarīrakampādīni honti. Tāni bhesajjakiriyāya vūpasamanti. Baddhapittaṃ pana pittakosake ṭhitaṃ. Tamhi kupite sattā ummattakā honti vipallatthasaññā hirottappaṃ chaḍḍetvā asāruppācāraṃ caranti. Lahukagarukāni sikkhāpadāni maddantāpi na jānanti. Bhesajjakiriyāyapi atekicchā honti. Evarūpassa ummattakassa anāpatti.

所谓狂躁者即愤怒之狂躁者。愤怒有二种，一为适度，一为过度。所谓过度愤怒，像血液遍布全身，产生所恨众生，肉团，身体震颤等症状。此类状态可通过药石安定。相对适度愤怒则存在于愤怒仓库中，是正常情绪。此时恼怒者为狂躁者，放弃羞耻，放弃恐惧，作无意义无礼之举止。轻重戒律亦不知晓，有时甚至阻碍疗治。此种狂躁者为无过失之人。

Khittacitto nāma vissaṭṭhacitto yakkhummattako vuccati. Yakkhā kira bheravāni vā ārammaṇāni dassetvā mukhena hatthaṃ pavesetvā hadayarūpaṃ vā maddantā satte vikkhittacitte vipallatthasaññe karonti. Evarūpassa khittacittassa anāpatti. Tesaṃ pana ubhinnaṃ ayaṃ viseso – pittummattako niccameva ummattako hoti, pakatisaññaṃ na labhati. Yakkhummattako antarantarā pakatisaññaṃ paṭilabhatīti. Idha pana pittummattako vā hotu yakkhummattako vā, yo sabbaso muṭṭhassati kiñci na jānāti, aggimpi suvaṇṇampi gūthampi candanampi ekasadisaṃ maddantova vicarati, evarūpassa anāpatti. Antarantarā saññaṃ paṭilabhitvā ñatvā karontassa pana āpattiyeva.

所谓心散乱者即心不定或狂躁鬼神。鬼神乃可怖者，现于坛场，手入口中，或抚心形。散乱心者以错觉起狂妄，误信此现象。此类心散乱者亦为无过失。二者之间有差异：适度愤怒者是正常狂躁者，不获觉知；鬼神狂躁者则间或得觉知。无论是适度愤怒或者鬼神狂躁者，若完全迷失，不知任何事，纵使有极贵重宝物如黄金、乳香、檀香，如同抹香般游走，皆属无过失者。偶尔出现觉知并明了此事者则有过失。

Vedanāṭṭo nāma yo adhimattāya dukkhavedanāya āturo kiñci na jānāti, evarūpassa anāpatti.

所谓苦受过多者者，因患病致使苦苦感极重而不知所为者，此类亦属无过失。

Ādikammiko nāma yo tasmiṃ tasmiṃ kamme ādibhūto. Idha pana sudinnatthero ādikammiko, tassa anāpatti. Avasesānaṃ makkaṭīsamaṇavajjiputtakādīnaṃ āpattiyevāti.

所谓本造作过者，是指在某事业上为最初因由者。像苏定长老是本造作过者，故无过失。其他如猴子、邪行沙弥等皆属此类过失。

Padabhājanīyavaṇṇanā niṭṭhitā. · 逐词解析的注释结束。

Pakiṇṇakakathā杂论

Imasmiṃ pana sikkhāpade kosallatthaṃ idaṃ pakiṇṇakaṃveditabbaṃ –

在此戒律中，为了技艺熟练，须当解说此杂项——

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

‘起动（动作）及行为，或是有觉知之作用；

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

世界之责难及业业，都是为了善受。’

Tattha ‘‘samuṭṭhāna’’nti sabbasaṅgāhakavasena cha sikkhāpadasamuṭṭhānāni. Tāni parivāre āvi bhavissanti. Samāsato pana sikkhāpadaṃ nāma – atthi chasamuṭṭhānaṃ, atthi catusamuṭṭhānaṃ, atthi tisamuṭṭhānaṃ, atthi kathinasamuṭṭhānaṃ, atthi eḷakalomasamuṭṭhānaṃ, atthi dhuranikkhepādisamuṭṭhānanti.

其中“起动”者，泛指一切戒律之集合体中的起动。此等起动将成群集围绕。总括而言，所说戒律有：无余起动、四事起动、三事起动、受持期起动、毛髮起动及骨折等起动。

Tatrāpi kiñci kiriyato samuṭṭhāti, kiñci akiriyato samuṭṭhāti, kiñci kiriyākiriyato samuṭṭhāti, kiñci siyā kiriyato, siyā akiriyato samuṭṭhāti, kiñci siyā kiriyato siyā kiriyākiriyato samuṭṭhāti.

又其中或有某部起动，或无起动，或有有无起动，有的是起动，也有非起动，或是起动和同时有无起动。

Tatrāpi atthi saññāvimokkhaṃ, atthi nosaññāvimokkhaṃ. Tattha yaṃ cittaṅgaṃ labhatiyeva, taṃ saññāvimokkhaṃ; itaraṃ nosaññāvimokkhaṃ.

又其中有觉知解脱，亦有无觉知解脱。所获心相若能得，即为觉知解脱；若非则是无觉知解脱。

Puna atthi sacittakaṃ, atthi acittakaṃ. Yaṃ saheva cittena āpajjati, taṃ sacittakaṃ; yaṃ vināpi cittena āpajjati, taṃ acittakaṃ . Taṃ sabbampi lokavajjaṃ paṇṇattivajjanti duvidhaṃ. Tesaṃ lakkhaṇaṃ vuttameva.

又有所谓有心者与无心者。以那同一心而生起的，称为有心者；没有依赖心而生起的，称为无心者。以上二者，世间通用的名称称谓，仅此二种。其特征如前所述。

Kammakusalavedanāvasenāpi cettha atthi sikkhāpadaṃ kāyakammaṃ, atthi vacīkammaṃ. Tattha yaṃ kāyadvārikaṃ, taṃ kāyakammaṃ; yaṃ vacīdvārikaṃ, taṃ vacīkammanti veditabbaṃ. Atthi pana sikkhāpadaṃ kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Dvattiṃseva hi āpattisamauṭṭhāpakacittāni – aṭṭha kāmāvacarakusalāni, dvādasa akusalāni, dasa kāmāvacarakiriyacittāni, kusalato ca kiriyato ca dve abhiññācittānīti. Tesu yaṃ kusalacittena āpajjati, taṃ kusalaṃ; itarehi itaraṃ. Atthi ca sikkhāpadaṃ tivedanaṃ, atthi dvivedanaṃ, atthi ekavedanaṃ. Tattha yaṃ āpajjanto tīsu vedanāsu aññataravedanāsamaṅgī hutvā āpajjati, taṃ tivedanaṃ; yaṃ āpajjanto sukhasamaṅgī vā upekkhāsamaṅgī vā āpajjati, taṃ dvivedanaṃ; yaṃ āpajjanto dukkhavedanāsamaṅgīyeva āpajjati, taṃ ekavedananti veditabbaṃ. Evaṃ –

即使在善业感受的结尾处，也有戒律的一品——身体行为戒与言语行为戒。其中文义应知：依身体门而起的行为称为身体行为；依言语门而起的行为称为言语行为。且戒戒品中，有善、恶、不定三品。二十三种过失心行，分为八种善的欲门戒行，十二种恶的，十种欲门恶业心行，以及善业与业行两种独觉通达心。此外，依此以善心而起者为善；依其他心起者则异。戒品中更有三种受感，一种是三受中某受不和合而起者，是苦受；一种是幸福受与不动受之类，是乐受；一种是仅由苦受和合而起者，是不和合受。应当明了如此。

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

『生起与行为，或认知即为有心』；

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

『世间称谓行为及善业受感等，则从此中得知』。」

Imaṃ pakiṇṇakaṃ viditvā tesu samuṭṭhānādīsu idaṃ sikkhāpadaṃ samuṭṭhānato ekasamuṭṭhānaṃ. Aṅgavasena dukasamuṭṭhānaṃ, kāyacittato samuṭṭhāti. Kiriyasamuṭṭhānañca karontoyeva hi etaṃ āpajjati. Methunapaṭisaṃyuttāya kāmasaññāya abhāvena muccanato saññāvimokkhaṃ. ‘‘Anāpatti ajānantassa asādiyantassā’’ti hi vuttaṃ. Methunacitteneva naṃ āpajjati, na vinā cittenāti sacittakaṃ. Rāgavaseneva āpajjitabbato lokavajjaṃ. Kāyadvāreneva samuṭṭhānato kāyakammaṃ. Cittaṃ panettha aṅgamattaṃ hoti, na tassa vasena kammabhāvo labbhati. Lobhacittena āpajjitabbato akusalacittaṃ. Sukhasamaṅgī vā upekkhāsamaṅgī vā taṃ āpajjatīti dvivedananti veditabbaṃ. Sabbañcetaṃ āpattiyaṃ yujjati. Sikkhāpadasīsena pana sabbaaṭṭhakathāsudesanā ārūḷhā, tasmā evaṃ vuttaṃ.

了解了此类散论内容，在生起等处得此戒律品，即从生起处归为一集。各支部分称为具复杂生起，身体心的集和。行为集对应业行集。接近意识与恋欲出离之别，称为认知解脱。有云：“未犯过失者未得斥退”。因接触于恋欲心所束缚而生，唯有心行着等，故该心不生是有心。由爱欲心所生，是恶心行。其若生起快乐受和无染受等者，称为二受。综上，此皆属于过失。戒律之指示，皆由诸注疏所推论，因此作如是解说。

Pakiṇṇakakathā niṭṭhitā. · 杂论结束。

Vinītavatthuvaṇṇanā决断事释

Makkaṭīvajjiputtā ca…pe… vuḍḍhapabbajito migoti idaṃ kiṃ? Imā vinītavatthūnaṃ bhagavatā sayaṃ vinicchitānaṃ tesaṃ tesaṃ vatthūnaṃ uddānagāthā nāma. Tāni vatthūni ‘‘sukhaṃ vinayadharā uggaṇhissantī’’ti dhammasaṅgāhakattherehi ṭhapitāni. Vatthugāthā pana dharamāneyeva bhagavati upālittherena ṭhapitā ‘‘iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī’’ti. Tasmā ettha vuttalakkhaṇaṃ sādhukaṃ sallakkhetvā paṭhamasikkhāpadaṃ vinicchinitabbaṃ. Dutiyādīnañca vinītavatthūsu vuttalakkhaṇena dutiyādīni. Vinītavatthūni hi sippikānaṃ paṭicchannakarūpāni viya vinayadharānaṃ paṭicchannakavatthūni hontīti.

猕猴戒子等……如此老年比库者，是何？此为圣者圣人亲自判别的归纳事例之歌，针对这些整治事迹所作歌诀也。该事迹歌由善法集聚长老们所立，敬持佛陀当时已述律师上座所立：“以此法义，将来护持戒律者必定得以鉴别。”故此处所传律标志，须认真视为第一戒律。第二戒及以后，依善事迹中所述标志类同。善行迹实为戒律护持者的外在隐藏标识故然。

§67

67. Tattha purimāni dve vatthūni anupaññattiyaṃyeva vuttatthāni. Tatiye vatthumhi gihiliṅgenāti gihivesena odātavattho hutvā. Catutthe natthi kiñci vattabbaṃ. Tato paresu sattasu vatthūsu kusacīranti kuse ganthetvā katacīraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbitvā katacīraṃ. Kesakambaloti kesehi tante vāyitvā katakambalo. Vālakambaloti camaravālehi vāyitvā katakambalo. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Dvādasame vatthumhi sārattoti kāyasaṃsaggarāgena sāratto; taṃ rāgaṃ ñatvā bhagavā ‘‘āpatti saṅghādisesassā’’ti āha.

第六十七节。此处前面记载了两个事例，内容皆属无需解释的已陈之说。第三个事例中讲到：妻子随夫居住为常事；第四个事例中无须说明。接着说其他七种情形中有“苦贯理”，即去除困苦的行为。所谓词“语贯理”，指以火炉将焦木炭烧软。所谓“片叶贯理”，是指把连结叶柄的叶片剥落后进行此行为。所谓“毛毯”，是指用发丝织成的毯子；所谓“马毯”，是用毛刷制成的毯子。所谓“猫翼席”，是用猫爪制作的铺盖。所谓“不穿羊毛”，是指调和粗毛、细毛，不用羊毛制作的敷物。第十二种情形中，有名为“煞热”的，由于心身上升的热愤而生煞气，世尊知晓此煞，称之为“僧团法戒罪”。

§68

68. Terasame vatthumhi uppalavaṇṇāti sā therī sāvatthiyaṃ seṭṭhidhītā satasahassakappe abhinīhārasampannā. Tassā pakatiyāpi atidassanīyā nīluppalavaṇṇā kāyacchavi, abbhantare pana kilesasantāpassa abhāvena ativiya virocati. Sā tāyeva vaṇṇapokkharatāya ‘‘uppalavaṇṇā’’ti nāmaṃ labhi. Paṭibaddhacittoti gihikālato paṭṭhāya rattacitto; so kira tassā ñātidārako hoti. Atha khoti anantaratthe nipāto; mañcake nisinnānantaramevāti vuttaṃ hoti. Divā bāhirato āgantvā dvāraṃ pidhāya nisinnānañhi paṭhamaṃ andhakāraṃ hoti. So yāvassā taṃ andhakāraṃ na nassati, tāvadeva evamakāsīti attho. Dūsesīti padhaṃsesi. Therī pana anavajjā attano samaṇasaññaṃ paccupaṭṭhapetvā asādiyantī nisīdi asaddhammādhippāyena parāmaṭṭhā aggikkhandha-silāthambha-khadirasārakhāṇukā viya. Sopi attano manorathaṃ pūretvā gato. Tassā theriyā dassanapathaṃ vijahantasseva ayaṃ mahāpathavī sinerupabbataṃ dhāretuṃ samatthāpi taṃ pāpapurisaṃ byāmamattakaḷevaraṃ dhāretuṃ asakkontī viya bhijjitvā vivaramadāsi. So taṅkhaṇaññeva avīcijālānaṃ indhanabhāvaṃ agamāsi. Bhagavā taṃ sutvā ‘‘anāpatti, bhikkhave, asādiyantiyā’’ti vatvā theriṃ sandhāya dhammapade imaṃ gāthaṃ abhāsi –

第六十八节。第十三种情形中提到“蓝花色”，指该长老女比库尼来自沙瓦提，是那个时代顶尖贤圣的女儿，受过严密保护。她的肤色呈蓝莲花色，艳丽异常，尽管内心受到烦恼法的影响没有光泽，但她的色相异常光辉，因此获得“蓝莲花色”之名。所谓“坚心”，指丈夫把她束缚紧紧，心神专注，她即是那亲属长辈。然后轶事继续说，她曾独守房内，关闭门户，夜里陷入浓重黑暗，黑暗持续不消除，意思是长时间未离苦得乐。她念佛坚固，保持宁静庄严，像火焰般坚定不动，超越恶法，内心平和如固石、木棍等坚硬之物。她完成了愿望。因她能在示现之路上排除障碍，世尊赞叹她如同大地能承受崇山峻岭；又如恶人恶体般沉重，难以承受，她却能克服，将其破除。此事引发世尊作此法句赞叹："如莲花水池，如雄鹰之翼，若不沾染欲贪者，我称之为婆罗门"（《法句经》401）。

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

“如莲花的水池，如鹰的顶冠；

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 401);

未染欲乐者，我谓之婆罗门。”（《法句经》401）

§69

69. Cuddasame vatthumhi itthiliṅgaṃ pātubhūtanti rattibhāge niddaṃ okkantassa purisasaṇṭhānaṃ massudāṭhikādi sabbaṃ antarahitaṃ itthisaṇṭhānaṃ uppannaṃ. Tameva upajjhaṃ tameva upasampadanti pubbe gahitaupajjhāyameva pubbe kataupasampadameva anujānāmi. Puna upajjhā na gahetabbā; upasampadā na kātabbāti attho. Tāniyevavassānīti bhikkhuupasampadato pabhuti yāva vassagaṇanā, taṃyeva vassagaṇanaṃ anujānāmi. Na ito paṭṭhāya vassagaṇanā kātabbāti attho. Bhikkhunīhi saṅgamitunti bhikkhunīhi saddhiṃ saṅgamituṃ saṅgantuṃ samaṅgī bhavituṃ anujānāmīti attho. Idaṃ vuttaṃ hoti – appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasatūti. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇāti yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi saddhiṃ sādhāraṇā. Tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātunti tā sabbāpi bhikkhunīhi kātabbaṃ vinayakammaṃ katvā bhikkhunīnaṃ santike vuṭṭhātuṃ anujānāmīti attho. Tāhi āpattīhi anāpattīti yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhi-ādikā āpattiyo, tāhi anāpatti. Liṅgaparivattanena tā āpattiyo vuṭṭhitāva honti. Puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyevāti ayaṃ tāvettha pāḷivinicchayo.

第六十九节。第十四种情形中所谓女性标志，是指当夜入睡时避开丈夫，完全止息一切男性接近，形成一名女性的标志。此事发生在获得比库上座前，所以上座法义明确许可无须复行受戒。意即：此前取得之伺候师职掌尽皆认可，亦不必重新授与，则不应再接受伺候师身份，亦不应重新受戒。相关时间以连续年数为度量，并以首次比库受戒为始。至于与比库尼修行者结合，皆准许与众女尼和谐共处，出家人得以合住共修，并得到批准。此条旨在说明——供养比库是稀罕殊胜之善行，应当入比库尼寺，与女尼和合生活。规定中所称之犯戒，指形同教学妨害且引发恶果的犯戒，需在比库尼前坦承。至于与属性标志相关之犯戒，乃平常犯戒，除非出现特殊否定规定，否则不算犯戒。若有对男女属性标志的错误处理，其中错误也自然包括在此范围。

Ayaṃ pana pāḷimutto okkantikavinicchayo – imesu tāva dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ; tasmā purisaliṅgaṃ balavaakusalena antaradhāyati. Itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati. Purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.

此处为释读巴利语有关出入睡姿的判别——在这两种睡姿中，男性标志是优越的，女性标志则偏下。因此因男性标志之善行而失去之物可复得，因女性标志之恶行而获得之物则站立不稳。女性标志因恶劣行为而遗失，因善行得以保持；男性标志因善行保持，因恶劣行为消失。如此，二者虽均因恶行为消失，因善行为则能够复得。

Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano taṃ vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo – ‘‘hotu, mā cintayittha. Vaṭṭasseveso doso. Sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo avārito saggamaggo’’ti. Samassāsetvā ca evaṃ vattabbaṃ – ‘‘tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati. Atthi vo kāci sandiṭṭhā bhikkhuniyo’’ti. Sacassā honti tādisā bhikkhuniyo atthīti, no ce honti natthīti vatvā so bhikkhu vattabbo – ‘‘mama saṅgahaṃ karotha; idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā’’ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ. Catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍañca gahetvā saṃvidahanaṃ parimocetvā ‘‘mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā – ‘‘asukaṃ nāma bhikkhuṃ jānāthā’’ti? ‘‘Āma, ayyā’’ti. ‘‘Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissa karothā’’ti. Tā ce ‘‘sādhu, ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe’’ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi na muccati. Sace pana lajjiniyo honti, na saṅgāhikāyo; aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti; tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā ca, ñātikā na honti, āsannagāme pana aññā ñātikāyo honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo. Mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāve parisāvacaro, tassa santikeyeva upasampannā sūpasampannā. Aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santikeyeva nissayo gahetabbo. Paripuṇṇavassasāmaṇerenāpi aññassa santikeyeva upajjhā gahetabbā.

如果两位比库同处一处，共同聆听教诲或共同谈论法义，随后在同一房舍中，各自入眠时，若其中一人见到女性的标志，则双方同时形成共同过失。若此比库明了自身所见是异状，心生忧愁而愤怒，且当夜分即刻向他人告知，应当劝戒此事，说：‘如此吧，不必忧虑，这是戒律松弛的过失。世尊已设正觉者的法门，无论比库或比库尼，都有法则不失，通往胜祥天路无阻。’经劝诫后，彼此应当告知：‘你们需要前往比库尼住处查访，看看是否有你们认识的比库尼。’若有应答‘确有此类比库尼’，若无应答则应告知此比库：‘请照顾我，我现在不便去比库尼处。’然后此比库携带供养品，应往其见过者或自身所知的比库尼住处，但不可独自前往，须与四五名比库连同拄杖和杖鞭带领，整顿携带供养。若住持处于偏乡远地，且处临界村庄、河流、夜宿、旅舍等易生过失之境，则无过失。前往比库尼处后，应问：‘你们是否认识这位比库？’若答‘认识，尊者’，便可将女性标志呈现，并告知‘请照顾这位比库’。若回应‘善哉尊者，我们也将聆听教诲，请你们前去’，即应施供养，彼此亲近而保持谦恭。若她们心怀怨恨，则不可前往其他处所。赴他处时，因临界处易生过失不能脱身。若她们谦恭非亲密者，则可寻他处居住。若无谦恭却仍施供养，终仍须舍弃过去以居他处。若谦恭且亲密，但非亲属，邻近村庄有亲属协护，也应前往。若前往比库尼处修行，为比库尼赁居，须在本人认可的比库尼邻近居住。戒律聚集表或法典虽有规定，但无明确原因不可重提。若比库尼社区行善，则该社区之中应住升品比库尼。若住他处，只以他处为归宿。即便是长期修习沙玛内者，也以他处为归宿、由他处上师护持。

Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, taṃ sabbampi vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yaṃ ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttampi cetaṃ parivāre –

若某比库受持了三衣和缕衣，此为受持，若放弃之后需重新受持。绳索、手提水瓢等物须携带。若单受特殊衣或缕衣，并以戒律仪轨加以确立，则此受持戒律应放弃，后再受持。像涂有油脂、蜂蜜、甜腻等物品的衣物受手持，也属放弃，后再受持。若因持衣导致标志（如染色等）在第七天改变，则须重新持受并维持七日。若在出家期间接受他比库所持布单作为垫用，则不视为放弃受持。共同布置摆设时，与他人同住社区内，应在其处修习上品戒律。如前住处依赖他人，在他处行持亦应依赖他处。长期修习沙玛内者亦应依赖他处上师。

‘‘Telaṃ madhuṃ phāṇitañcāpi sappiṃ;

戒律中明确说：油脂、蜂蜜、油等其衣物，

Sāmaṃ gahetvāna nikkhipeyya;

若共同持受，应立即弃置；

Avītivatte sattāhe;

若七天期满，未弃置，

Sati paccaye paribhuñjantassa āpatti;

因念佛持依法而食用，将为戒律过失。

Pañhā mesā kusalehi cintitā’’ti. (pari. 480);

『问题』是由善巧思惟而生者。

Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālaṃkiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃkiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā sā paṭippassambhati. Purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhunisaṅgho cassā uppannaṃ lābhaṃ dātukāmo hoti, apaloketvā dātabbo. Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati, puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.

此处为标志性转换而说。所谓「受持」是指通过标志性转换，断绝时令改行、师训监督、堕落回转、不善的施予、不顾惜的弃舍以及切断把握。若即便接受了苦瓜枝条作为受持并加以插立，也可断绝一切受持。至于比库住处中，无论接受或不接受任何界限所标立的物件，皆为整体的遗留，均应带入握持。若此处有固定物，其界限、寝具或床垫则属于任意愿付与之物。在十三种经僧众批准中得到的准许，所有这些都随之得安稳。若由后者寝具受持物标志转动，比库众渴望把产生的利益予以赠与，应注意传予。若比库尼因共犯过悔藏隐而转动标志，则应付与半份。若在行半份者转动标志，复应付予半份。若在断半份时转动，须由比库尼施作赎罪功德。若恶果已尽于后续半份时间再次转动标志，应付与执持者半份。若在断半份时转动，为比库所施行赎罪功德。

Anantare bhikkhuniyā liṅgaparivattanavatthumhi idha vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sacepi bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ . Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.

随后应当由比库尼对标志转动事项，以此文所说，全面认知。此处特殊之处为：若比库尼因所致行为而受罚，且覆盖惩戒不存在，应付与执持者半份。若在行半份者转动标志，非此情况，则应付与执持者半份。若在断半份时转动，则应舍弃半份（放弃）并须由比库接待。若由比库持半份后复转动标志，则应付与比库尼半份。若执持了半份而复转动标志，应付与半份。若在断半份时，标志转动产生比库尼赎罪行动。此前已有的对应犯戒行为，虽然住于比库尼出家身中，仍会被适当平息。

§70

70. Ito parāni ‘‘mātuyā methunaṃ dhamma’’ntiādīni cattāri vatthūni uttānatthāniyeva.

七十、『母亲与非婚性交之法』等四事，均为危害极重之事。

§71

71. Mudupiṭṭhikavatthumhi so kira bhikkhu naṭapubbako. Tassa sippakosallatthaṃ parikammakatā piṭṭhi mudukā ahosi. Tasmā evaṃ kātuṃ asakkhi.

七十一、『泥板证据』事例中，据说有比库其前行为不稳。其手指操作技巧方面萌生疏漏，因此未能胜任此事。

Lambīvatthumhi tassa bhikkhussa aṅgajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto.

关于长物事，这位比库身体所生长之长物长而垂下，故名曰『垂物』。

Ito parāni dve vaṇavatthūni uttānāneva. Lepacittavatthumhi lepacittaṃ nāma cittakammarūpaṃ.

从此处开始，有两种文物，均位于岩石顶上。所谓涂抹用物，即名为涂抹用的心行因缘。

Dārudhītalikavatthumhi dārudhītalikā nāma kaṭṭharūpaṃ. Yathā ca imesu dvīsu evaṃ aññesupi dantarūpa-potthakarūpa-loharūpādīsu anupādinnakesu itthirūpesu nimitte methunarāgena upakkamantassa asuci muccatu vā mā vā, dukkaṭameva. Kāyasaṃsaggarāgena upakkamantassāpi tatheva dukkaṭaṃ. Mocanarāgena pana upakkamantassa mutte saṅghādiseso, amutte thullaccayanti.

木炭灰质文物中，木炭灰质为坚硬形态。如这两者，以及其他牙齿状、纸张状、铁状等无依附的事物，若为女性形态，因男女之欲而接触取用，不洁净则当除去；沉重恶劣的行为。因肉身状态的欲望所接触时，也同样恶劣。因解脱欲望而接触时，则为出家戒律，有出家律条，而无出家戒条者则为恶言杂说。

§72

72. Sundaravatthumhi ayaṃ sundaro nāma rājagahe kuladārako saddhāya pabbajito; attabhāvassa abhirūpatāya ‘‘sundaro’’ti nāmaṃ labhi. Taṃ rathikāya gacchantaṃ disvā samuppannachandarāgā sā itthī imaṃ vippakāraṃ akāsi. Thero pana anāgāmī. Tasmā so na sādiyi. Aññesaṃ pana avisayo eso.

七十二、美人文物中，有一位名为美人的，是位于王舍城的王子，因信心而出家；因自身形态端庄而得名「美人」。他被一位车夫见到而产生男女之欲，女人遂对其作出此种反应。但该长老是不还向者，故他并不满足。此种情况，对他人乃属不合宜。

Ito paresu catūsu vatthūsu te bhikkhū jaḷā dummedhā mātugāmassa vacanaṃ gahetvā tathā katvā pacchā kukkuccāyiṃsu.

从此往后，在他处的四种文物中，那些比库因愚痴错误地接受了女性乡村的言语，照做之后心生悔恨。

§73

73. Akkhāyitādīni tīṇi vatthūni uttānatthāneva. Dvīsu chinnasīsavatthūsu ayaṃ vinicchayo – vaṭṭakate mukhe vivaṭe aṅgajātaṃ pavesento sace heṭṭhā vā upari vā ubhayapassehi vā chupantaṃ paveseti, pārājikaṃ. Catūhipi passehi achupantaṃ pavesetvā abbhantare tālukaṃ chupati, pārājikameva. Cattāri passāni tālukañca achupanto ākāsagatameva katvā paveseti ca nīharati ca, dukkaṭaṃ. Yadi pana dantā suphusitā, antomukhe okāso natthi, dantā ca bahi oṭṭhamaṃsena paṭicchannā, tattha vātena asamphuṭṭhaṃ allokāsaṃ tilaphalamattampi pavesentassa pārājikameva. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayaṃ. Yopi danto bahi nikkhamitvā tiṭṭhati , na sakkā oṭṭhehi pidahituṃ. Tattha upakkamantepi bahi nikkhantajivhāya upakkamantepi thullaccayameva. Jīvamānakasarīrepi bahi nikkhantajivhāya thullaccayameva. Yadi pana bahijivhāya paliveṭhetvā antomukhaṃ paveseti, pārājikameva. Uparigīvāya chinnasīsassapi adhobhāgena aṅgajātaṃ pavesetvā tālukaṃ chupantassa pārājikameva.

七十三、头部被砍掉等三种文物，均位于岩石顶上。两个断头文物的判定标准是：若于扶手处入口张口，若其下方、上方、或两旁有覆体遮蔽而进入，则违犯出家巴拉基戒。若用四面皆无遮蔽处进入，进入后盖住手腕，则同样为出家巴拉基戒。若用四面开阔且手腕亦无遮盖处进入或离开，视为恶劣妨害。若牙齿整齐，口内无空隙，且牙齿外部被上皮肉覆盖，但气流未通透并能发声者，亦属出家巴拉基戒。牙齿裸露则为恶言杂说。牙齿虽露出口外且静止，无法用嘴唇遮挡，且因接触而露出舌头，则为恶言杂说。活体的身体亦因伸出口外的舌头而为恶言杂说。若以舌头舔弄外露之处再进入口腔，则为出家巴拉基戒。脖颈处断头，即使从下方夹缝进入手腕处遮蔽，也是出家巴拉基戒。

Aṭṭhikavatthumhi susānaṃ gacchantassāpi dukkaṭaṃ. Aṭṭhikāni saṅkaḍḍhantassāpi, nimitte methunarāgena upakkamantassāpi, kāyasaṃsaggarāgena upakkamantassāpi, muccatu vā mā vā, dukkaṭameva. Mocanarāgena pana upakkamantassa muccante saṅghādiseso, amuccante thullaccayameva.

石质文物中，哪怕为行进的骷髅，也为恶劣。骷髅虽紧凑，却因男女之欲接触，或者因肉身状态的欲望接触，无论是否被除去，皆属恶劣。因解脱之欲接触时，为出家戒律处理，若未解除则为恶言杂说。

Nāgīvatthumhi nāgamāṇavikā vā hotu kinnarīādīnaṃ vā aññatarā, sabbattha pārājikaṃ.

关于龙的住所，无论是龙还是人类，或是金翅鸟等其他类，皆犯巴拉基罪。

Yakkhīvatthumhi sabbāpi devatā yakkhīyeva.

关于夜叉的住所，所有天众皆如同夜叉一样。

Petīvatthumhi nijjhāmataṇhikādipetiyo allīyitumpi na sakkā. Vimānapetiyo pana atthi; yāsaṃ kāḷapakkhe akusalaṃ vipaccati, juṇhapakkhe devatā viya sampattiṃ anubhonti. Evarūpāya petiyā vā yakkhiyā vā sace dassana-gahaṇa-āmasana-phusana-ghaṭṭanāni paññāyanti, pārājikaṃ. Athāpi dassanaṃ natthi, itarāni paññāyanti, pārājikameva. Atha dassanagahaṇāni na paññāyanti, āmasanaphusanaghaṭṭanehi paññāyamānehi taṃ puggalaṃ visaññaṃ katvā attano manorathaṃ pūretvā gacchati, ayaṃ avisayo nāma. Tasmā ettha avisayattā anāpatti. Paṇḍakavatthu pākaṭameva.

关于饿鬼的住所，饿鬼类起于尘埃类型的饿鬼，不得与女性发生关系。虽然有空中王宫中的饿鬼存在，黑月期间恶事增长，炎热月期间如天人享受福报。如其饿鬼或夜叉能够识别目睹、触摸、亲近、触碰的行为，则犯巴拉基罪。若仅识别见闻而无目睹，依然犯巴拉基罪。若不识别见闻但识别触摸和亲近，虽犯，但此为非过失行为，称为「无过失」。因此此处因非过失行为不受惩罚。关于阴阳崩散之事极为明显。

Upahatindriyavatthumhi upahatindriyoti upahatakāyappasādo khāṇukaṇṭakamiva sukhaṃ vā dukkhaṃ vā na vedayati. Avedayantassāpi sevanacittavasena āpatti.

关于伤害根尘，所谓伤害根尘指身体受伤后如被刺破难以感受喜乐或痛苦。即使此类人无感，但若出于乐意行为，亦算犯戒。

Chupitamattavatthusmiṃ yo ‘‘methunaṃ dhammaṃ paṭisevissāmī’’ti mātugāmaṃ gaṇhitvā methune virajjitvā vippaṭisārī hoti, dukkaṭamevassa hoti. Methunadhammassa hi pubbapayogā hatthaggāhādayo yāva sīsaṃ na pāpuṇāti, tāva dukkaṭe tiṭṭhanti. Sīse patte pārājikaṃ hoti. Paṭhamapārājikassa hi dukkaṭameva sāmantaṃ. Itaresaṃ tiṇṇaṃ thullaccayaṃ. Ayaṃ pana bhikkhu methunadhamme virajjitvā kāyasaṃsaggaṃ sādiyīti veditabbo. Tenāha bhagavā – ‘‘āpatti saṅghādisesassā’’ti.

关于性行为，如持戒者想要遵守世间性行为的规范，离欲而净戒，则有悖逆罪。因性行为先例导致触摸等至头部为止，皆算有恶。伤及头部则犯巴拉基罪。初犯巴拉基罪即共犯恶事，其他犯则为轻罪三种。此比库若在性行为上持戒而断绝身触，称为清净，须知此义。世尊因此说：“犯此为犯罪共犯罪中中罪。”

§74

74. Bhaddiyavatthusmiṃ bhaddiyaṃ nāma taṃ nagaraṃ. Jātiyāvanaṃ nāma jātipupphagumbānaṃ ussannatāya evaṃ laddhanāmaṃ; taṃ tassa nagarassa upacāre vanaṃ hoti. So tattha nipanno tena vātupatthambhena mahāniddaṃ okkami. Ekarasaṃ bhavaṅgameva vattati. Kilinnaṃ passitvāti asucikiliṭṭhaṃ passitvā.

七十四、关于巴提娅城。巴提娅为城名。迦提耶园名为迦提耶蒲枝宫，因其兴盛而得名，此园位于城市郊外。有人在此，因风破坏倒下大树。此时唯一尚存一条树干。有人见此脏秽景象。

§75

75. Ito parāni sādiyanapaṭisaṃyuttāni cattāri vatthūni, ajānanavatthu cāti pañca uttānatthāneva.

第七十五条。除此之外的类似戒律相关的四种事项，和“不知戒律事项”共计五种，皆位于戒律展开的高处。

§76

76. Dvīsu asādiyanavatthūsu sahasā vuṭṭhāsīti āsīvisena daṭṭho viya agginā daḍḍho viya ca turitaṃ vuṭṭhāsi. Akkamitvā pavattesīti appamatto bhikkhu āraddhavipassako upaṭṭhitassati khippaṃ vuṭṭhahantova akkamitvā bhūmiyaṃ vaṭṭento parivaṭṭento viheṭhento pātesi. Puthujjanakalyāṇakena hi evarūpesu ṭhānesu cittaṃ rakkhitabbaṃ. Ayañca tesaṃ aññataro saṅgāmasīsayodho bhikkhu.

第七十六条。在两种不适宜的地方，忽然冒起火焰，如铁针插入，火焰迅速升起。若未检查而起行者，则是缺乏警觉的比库、修习内观者。此时应迅速起身，像驱逐火焰一样，绕着地面奔走。普通人应特别保护心念于此类场所。其间有一比库为同僚纷争起因。

§77

77. Dvāraṃ vivaritvā nipannavatthumhi divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. Ettha ca kiñcāpi pāḷiyaṃ ‘‘ayaṃ nāma āpattī’’ti na vuttā. Vivaritvā nipannadosena pana uppanne vatthusmiṃ ‘‘anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti vuttattā asaṃvaritvā paṭisallīyantassa dukkaṭaṃ vuttaṃ. Bhagavato hi adhippāyaṃ ñatvā upālittherādīhi aṭṭhakathā ṭhapitā. ‘‘Atthāpatti divā āpajjati no ratti’’nti (pari. 323) imināpi cetaṃ siddhaṃ.

第七十七条。开启门挡而白天进入谓之“白天入室”；关闭门挡而进入谓之“关闭而入”。此处并未明言“此即过失”。但因门禁未守导致白天入室，有说法“不守门而入时有过失”，即是门禁不严的错。世尊审知此事后，诸长老注疏均有所立说。其意谓“门禁必须白天严守，非夜间”此理已确立。

Kīdisaṃ pana dvāraṃ saṃvaritabbaṃ, kīdisaṃ na saṃvaritabbaṃ? Rukkhapadaraveḷupadarakilañjapaṇṇādīnaṃ yena kenaci kavāṭaṃ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṃ parivattakadvārameva saṃvaritabbaṃ. Aññaṃ gorūpānaṃ vajesu viya rukkhasūcikaṇṭakadvāraṃ, gāmathakanakaṃ cakkalakayuttadvāraṃ, phalakesu vā kiṭikāsu vā dve tīṇi cakkalakāni yojetvā kataṃ saṃsaraṇakiṭikadvāraṃ, āpaṇesu viya kataṃ ugghāṭanakiṭikadvāraṃ, dvīsu tīsu ṭhānesu veṇusalākā gopphetvā paṇṇakuṭīsu kataṃ salākahatthakadvāraṃ, dussasāṇidvāranti evarūpaṃ dvāraṃ na saṃvaritabbaṃ. Pattahatthassa kavāṭappaṇāmane pana ekaṃ dussasāṇidvārameva anāpattikaraṃ, avasesāni paṇāmentassa āpatti. Divā paṭisallīyantassa pana parivattakadvārameva āpattikaraṃ, sesāni saṃvaritvā vā asaṃvaritvā vā nipannassa āpatti natthi. Saṃvaritvā pana nipajjitabbaṃ, etaṃ vattaṃ.

门禁为何当守？为何不当守？以树枝、树叶、苔藓或其他阻挡物形成的低门槛置于下方粗糙地面并加顶盖，只做简单的活动用门挡，这样的门应守护。又如牛舍畜栏处树刺做的门挡，村舍用车轮连结的转轴门，木棍搭成的围栏门，竹制开启门，竹楼叶门，都属门禁应守之列。反之，如仅用手掌大小的门棒堵塞野兽洞口，虽为门挡，却无过失。白天启闭门者，仅转动门挡进入者，应守护入室之门。比库、沙玛内拉等若在门口妥善守护，或尚未守护时入室，均不算过失。守门为当行事，故应行之。

Parivattakadvāraṃ pana kittakena saṃvutaṃ hoti? Sūcighaṭikādīsu dinnāsu saṃvutameva hoti. Apica kho sūcimattepi dinne vaṭṭati. Ghaṭikamattepi dinne vaṭṭati. Dvārabāhaṃ phusitvā pihitamattepi vaṭṭati. Īsakaṃ aphusitepi vaṭṭati. Sabbantimena vidhinā yāvatā sīsaṃ nappavisati tāvatā aphusitepi vaṭṭatīti. Sace bahūnaṃ vaḷañjanaṭṭhānaṃ hoti, bhikkhuṃ vā sāmaṇeraṃ vā ‘‘dvāraṃ, āvuso, jaggāhī’’ti vatvāpi nipajjituṃ vaṭṭati. Atha bhikkhū cīvarakammaṃ vā aññaṃ vā kiñci karontā nisinnā honti, ‘‘ete dvāraṃ jaggissantī’’ti ābhogaṃ katvāpi nipajjituṃ vaṭṭati. Kurundaṭṭhakathāyaṃ pana ‘‘upāsakampi āpucchitvā vā, ‘esa jaggissatī’ti ābhogaṃ katvā vā nipajjituṃ vaṭṭati. Kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī’’ti vuttaṃ. Atha dvārassa udukkhalaṃ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṃvarituṃ na sakkoti, navakammatthaṃ vā pana iṭṭhakapuñjo vā mattikādīnaṃ vā rāsi antodvāre kato hoti, aṭṭaṃ vā bandhanti, yathā saṃvarituṃ na sakkoti; evarūpe antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭati. Yadi pana kavāṭaṃ natthi, laddhakappameva. Upari sayantena nisseṇiṃ āropetvā nipajjitabbaṃ. Sace nisseṇimatthake thakanakaṃ hoti, thaketvāpi nipajjitabbaṃ. Gabbhe nipajjantena gabbhadvāraṃ vā pamukhadvāraṃ vā yaṃkiñci saṃvaritvā nipajjituṃ vaṭṭati. Sace ekakuṭṭake gehe dvīsu passesu dvārāni katvā vaḷañjanti, dvepi dvārāni jaggitabbāni.

所谓转门【旋转门】如何才算守护？诸如挂钩与扣环等门具连结时即算守护。针形门闩、罐盖门闩、门把触及紧闭门时也算守护。钉状未触及门者亦算守护。彻底按规矩，未入者不算进屋。若多处有栓锁，即使当说“门口有人”，比库或比库尼亦可进入。比库作衣物工作或其他工作，坐于处所时，若言“有人守门”，亦可入。伽蓝传注有云“即便向居士询问‘有人守门否’，即使没有守护能说明，也可入。不应只向比库尼或居士坂乡询问”。若门有破损、缺失、断折，或新加了诸如陶瓦土块等重物均为替代，若阻挡不能守护，则障碍物存在时未经守护亦可入。若无门，犹如屋缺门，应放置垫席入室；若垫席下有席子亦可；室内坐卧时应守护室门；若一家有两门，二门均应守护。

Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. Sace bhikkhācārā paṭikkamma lohapāsādasadisaṃ pāsādaṃ bahū bhikkhū divāvihāratthaṃ pavisanti, saṅghattherena dvārapālassa ‘‘dvāraṃ jaggāhī’’ti vatvā vā ‘‘dvārajagganaṃ etassa bhāro’’ti ābhogaṃ katvā vā pavisitvā nipajjitabbaṃ . Yāva saṅghanavakena evameva kattabbaṃ. Pure pavisantānaṃ ‘‘dvārajagganaṃ nāma pacchimānaṃ bhāro’’ti evaṃ ābhogaṃ kātumpi vaṭṭati. Anāpucchā vā ābhogaṃ vā akatvā antogabbhe vā asaṃvutadvāre bahi vā nipajjantānaṃ āpatti. Gabbhe vā bahi vā nipajjanakālepi ‘‘dvārajagganaṃ nāma mahādvāre dvārapālassa bhāro’’ti ābhogaṃ katvā nipajjituṃ vaṭṭatiyeva. Lohapāsādādīsu ākāsatale nipajjantenāpi dvāraṃ saṃvaritabbameva.

三层建筑门亦当守护。若比库众为了日间修行，诸多比库入铁制建筑，出家长老指派看门者言“应守门”或“守门是此处看门人职责”，比库才入室。此为团体规定。先入者告知“守门是西门看门职责”，即使未问而自行守门不当门卫执业。若无征询、未守门时无守门令，从内门未经守护进入时发生过失。无论是在室内或室外，入门时应告知“守门是大门看门人职责”，此义必须遵行。即使在铁塔等空旷处所休息时，也须守护门禁。

Ayañhettha saṅkhepo – idaṃ divāpaṭisallīyanaṃ yena kenaci parikkhitte sadvārabandhe ṭhāne kathitaṃ. Tasmā abbhokāse vā rukkhamūle vā maṇḍape vā yattha katthaci sadvārabandhe nipajjantena dvāraṃ saṃvaritvāva nipajjitabbaṃ. Sace mahāpariveṇaṃ hoti, mahābodhiyaṅgaṇalohapāsādaṅgaṇasadisaṃ bahūnaṃ osaraṇaṭṭhānaṃ, yattha dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ āruhitvāpi vicaranti, tattha saṃvaraṇakiccaṃ natthi. Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpatti. Sace pabujjhitvā puna supati, āpatti. Yo pana ‘‘aruṇe uggate vuṭṭhahissāmī’’ti paricchinditvāva dvāraṃ asaṃvaritvā rattiṃ nipajjati, yathāparicchedameva ca na vuṭṭhāti, tassa āpattiyeva. Mahāpaccariyaṃ pana ‘‘evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’’ti vuttaṃ.

此处略说——这是针对日间闭门不出之规矩，关于某些特定围栏或院落入口处的规定。故在天井、树根、雨披庑庇等处，若有人进入时须关闭门户，即必须关闭门扇后方可入内。如果是非常大的围墙院落，例如大菩提树下、环绕有铁栏杆的殿宇院落等诸多栅栏所在之地，门虽关闭，但若门无法固定止住，人们可登高越墙活动，则无须特别限制。若夜晚开门而入，凌晨时分起身离开，则无过失；但若发动后又入睡，则有过失。若有人发誓“我定于凌晨起身”，但却破戒未关门入内，且未于约定时刻起身，则是过失。大师开清规戒律说：“如此入内而不尊重法纪者，即使是无恶行者亦不得放免。”

Yo pana bahudeva rattiṃ jaggitvā addhānaṃ vā gantvā divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpatti. Sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyeva. Nisīditvā apassāya supantassa anāpatti. Yopi ca ‘‘niddaṃ vinodessāmī’’ti caṅkamanto patitvā sahasāva vuṭṭhāti, tassāpi anāpatti. Yo pana patitvā tattheva sayati, na vuṭṭhāti, tassa āpatti.

若有人晚上多次觉醒，往复起身或外出，白天则坐于坚硬的床榻上，脚触地面却未离睡，以睡眠状态再次入睡，则无过失。若是不懂法而将床榻误将置于脚上，则有过失。坐下后无目击他人入睡，则无过失。若一边说“我要消除困意”，行走时摔倒突然迅速起身，则也无过失。若摔倒即刻卧倒不再起身，则为过失。

Ko muccati, ko na muccatīti? Mahāpaccariyaṃ tāva ‘‘ekabhaṅgena nipannakoyeva muccati. Pāde pana bhūmito mocetvā nipanno yakkhagahitakopi visaññībhūtopi na muccatī’’ti vuttaṃ. Kurundaṭṭhakathāyaṃ pana ‘‘bandhitvā nipajjāpitova muccatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘yo caṅkamanto muccitvā patito tattheva supati, tassāpi avisayattā āpatti na dissati. Ācariyā pana evaṃ na kathayanti. Tasmā āpattiyevāti mahāpadumattherena vuttaṃ. Dve pana janā āpattito muccantiyeva, yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito’’ti.

谁得免罚，谁不得免罚？大师说：“一断入内者即免罚。但脚触地面而入内，即使是被夜叉侵扰或失去意识者亦不得免罚。”《库伦达经注》说：“若被束缚而入内亦当罚。”《大注疏》中说：“行走后入内，摔倒即卧者，即使不是故意，也视为过失。师长们却不这么说，故称为过失。”有两种人由过失中免罚：一是夜叉侵袭者，一是被束缚而入内者。

§78

78. Bhārukacchakavatthumhi anāpatti supinantenāti yasmā supinante avisayattā evaṃ hoti, tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena vinicchini. Bhagavāpi ca sutvā ‘‘sukathitaṃ, bhikkhave, upālinā; apade padaṃ karonto viya, ākāse padaṃ dassento viya upāli imaṃ pañhaṃ kathesī’’ti vatvā theraṃ etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228). Ito parāni supabbādīni vatthūni uttānatthāneva.

七十八、关于帕鲁卡车场的无过失睡眠者之故，因睡眠中无犯戒意，故长老乌巴里尊者在佛陀未显露之前，以领导者身分初断此律。佛陀闻之，称赞说：“善哉，尊者乌巴里；如临险境而起脚、如显现足迹于空中，尊者乌巴里答此疑义。”并将此规定立于上位，说：“这是我弟子比库们守律之根本法，”于此之后即为后代律仪。

§80

80. Bhikkhunīsampayojanādīsu te licchavikumārakā khiḍḍāpasutā attano anācārena evaṃ akaṃsu. Tato paṭṭhāya ca licchavīnaṃ vināso eva udapādi.

八十、关于比库尼受戒等事项，利耶族之童子们因自身不慎，于行为不端中如此行事。由此导致利耶族灭亡之大祸由此而起。

§82

82. Vuḍḍhapabbajitavatthumhi dassanaṃ agamāsīti anukampāya ‘‘taṃ dakkhissāmī’’ti gehaṃ agamāsi. Athassa sā attano ca dārakānañca nānappakārehi anāthabhāvaṃ saṃvaṇṇesi. Anapekkhañca naṃ ñatvā kupitā ‘‘ehi vibbhamāhī’’ti balakkārena aggahesi. So attānaṃ mocetuṃ paṭikkamanto jarādubbalatāya uttāno paripati. Tato sā attano manaṃ akāsi. So pana bhikkhu anāgāmī samucchinnakāmarāgo tasmā na sādiyīti.

八十二、关于年长出家的律条，某人前往出家受持“我来看守他”，抱着悲悯心去其家园。其女儿以各种方式喊其孤独无依。其人未加理会，被激怒后强暴将其抓走。该人因年迈体弱试图带走自家女子时跌倒摔伤。其女因而生怨恨。该比库为无还来果者，因断尽欲爱故不被怜悯。

§83

83. Migapotakavatthu uttānatthamevāti.

『迦波陀伽瓦土』仅指高扬之义。

Vinītavatthu niṭṭhitaṃ. · 决断事已毕。

Samantapāsādikāya vinayasaṃvaṇṇanāya · 《善见律》律注释中

Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖释已毕。

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

此中所说『周遍庄严』，即于周遍庄严性中——

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

由师承世代，由缘起教义之不同而显露；

Parasamayavivajjanato, sakasamayavisuddhito ceva.

由彼相互间别离，由同一时期法之清净所成；

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

由音义之净化，由词义之巴利语连缀；

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

由戒律之确立，由分析分类之观察而明示。

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

因其处于此地，未显露任何不洁之相，故不见污秽之象；

Viññūnamayaṃ tasmā, samantapāsādikātveva.

由此故，此乃智者所有，遍处纯净。

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

比律藏以善调伏戒律为具足，故有此记述；

Vuttassa lokanāthena, lokamanukampamānenāti.

此为世尊所宣，意在示现世间慈悲。

Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖释已毕。

2. Dutiyapārājikaṃ

二、第二条巴拉基咖戒律

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

所谓第二条者，为由胜利者宣示而非第一条者。

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

这条为巴拉基咖戒律，是现在所受的无法否认的戒律。

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

因为如实知晓，且以前也已经明示；

Taṃ sabbaṃ vajjayitvāna, hoti saṃvaṇṇanā ayaṃ.

断除了这一切，便是这不可否认的戒律。

Dhaniyavatthuvaṇṇanā达尼亚事释

§84

84.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbateti tattha rājagaheti evaṃnāmake nagare, tañhi mandhātu-mahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi! Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti. Sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsanaṭṭhānamāha – gijjhakūṭe pabbateti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vā tassa kūṭāni; tasmā gijjhakūṭoti vuccatīti veditabbo.

84. 当时世尊住在王舍城的吉甲崛山。所谓王舍城，是以大酥酪、大哥文提等诸部族拥护而得名的城邑。其它地方则有不同说法来解释。何为此名？此即此城的名称。在佛陀时代及诸转轮圣王时代皆为城邑。时代终结后，城邑空无一人，被夜叉所占据，夜叉们在其中生活居住。因此，目睹了如此的离俗乡村，称其为吉甲崛山。此山名因有“蟾蜍”栖身之堆，山中有蟾蜍的象形峙立，故以此命名为吉甲崛，应如此理解。

Sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato paṭṭhāya sambahulā. Idha pana te suttantapariyāyena sambahulāti veditabbā. Sandiṭṭhāti nātivissāsikā na daḷhamittā; tattha tattha saṅgamma diṭṭhattā hi te sandiṭṭhāti vuccanti. Sambhattāti ativissāsikā daḷhamittā; te hi suṭṭhu bhattā bhajamānā ekasambhogaparibhogāti katvā ‘‘sambhattā’’ti vuccanti. Isigilipasseti isigili nāma pabbato, tassa passe. Pubbe kira pañcasatamattā paccekabuddhā kāsikosalādīsu janapadesu piṇḍāya caritvā pacchābhattaṃ tasmiṃ pabbate sannipatitvā samāpattiyā vītināmenti. Manussā te pavisanteva passanti na nikkhamante. Tato āhaṃsu – ‘‘ayaṃ pabbato ime isayo gilatī’’ti. Tadupādāya tassa ‘‘isigili’’tveva samaññā udapādi, tassa passe pabbatapāde.

在律藏的讲解中，称三人为『集』，之后称整个僧团为『集』。在经藏的讲说中，「三」就是三，自古以来以后三称三集。此处应依经藏解释为『集』。而『现见』者，指不可信赖的友伴，非牢靠朋友；这时相互触目依见，故称为现见。『熟合』指非常信赖的友伴，是真正稳固的同伴；他们善于饮食共处，因此称为熟合。所谓依计岭，是指名为依计的山，山后有花名叫依计岭的山峰。传说以前约五百名各处独觉者在迦尸国等地化缘乞食，饭后一同来到该山聚集而出家。不出多时，人们看见他们进入山中不出，就说：‘此山是依计山’，依据此说，遂得“依计岭”之名，依计岭即依计山之足下。

Tiṇakuṭiyo karitvāti tiṇacchadanā sadvārabandhā kuṭiyo katvā. Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ. Vuttañhetaṃ – ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. Yo upagaccheyya, āpatti dukkaṭassā’’ti (mahāva. 204). Tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ; no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ. Na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te bhikkhū tiṇakuṭiyo karitvā rattiṭṭhānadivāṭṭhānādīni paricchinditvā katikavattāni ca khandhakavattāni ca adhiṭṭhāya tīsu sikkhāsu sikkhamānā vassaṃ upagacchiṃsu.

造稻草窝棚者，即以稻草覆盖，筑门栓，筑成窝棚。雨季期间，即使践行数不满四日的舍入戒，也必须就五舍草棚中的某一草棚上筑门栓而依止栖息。经文明确指出：『诸比库，不可用无窝棚处依止雨季；若依止，乃犯恶戒。』因而雨季时期若获得窝棚，应依止其间，若无窝棚，即便求得树荫也应栖止，得树荫栖止亦可。毋须无窝棚处依止雨季，此为依律应行。故此诸比库，筑若干稻草窝棚，夜间卧息时割断树枝荫叶，塑造休憩之地，并依戒律法令精进雨季存戒修习。

Āyasmāpi dhaniyoti na kevalaṃ te therāva imassa sikkhāpadassa ādikammiko āyasmā dhaniyopi. Kumbhakāraputtoti kumbhakārassa putto; tassa hi nāmaṃ dhaniyo, pitā kumbhakāro, tena vuttaṃ – ‘‘dhaniyo kumbhakāraputto’’ti. Vassaṃ upagacchīti tehi therehi saddhiṃ ekaṭṭhāneyeva tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Vassaṃvutthāti purimikāya upagatā mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya ‘‘vutthavassā’’ti vuccanti. Evaṃ vassaṃvutthā hutvā.

「具寿陀尼亦是」者，意谓不仅那些长老们，此学处的始犯者亦包括具寿陀尼。「瓮师之子」者，瓮师之子也；其名为陀尼，其父为瓮师，故说「陀尼瓮师之子」。「入雨安居」者，与那些长老们在同一地点，造了草庐后，入雨安居。「安居已竟」者，从依最初之规程进入、大自恣已完成、于自恣日之翌日（初一）起，称为「安居已竟」。如此安居已竟之后。

Tiṇakuṭiyo bhinditvāti na daṇḍamuggarādīhi cuṇṇavicuṇṇaṃ katvā, vattasīsena pana tiṇañca dāruvalli-ādīni ca oropetvāti attho. Yena hi vihārapaccante kuṭi katā hoti, tena sace āvāsikā bhikkhū honti, te āpucchitabbā. ‘‘Sace imaṃ kuṭiṃ paṭijaggitvā koci vasituṃ ussahati, tassa dethā’’ti vatvā pakkamitabbaṃ. Yena araññe vā katā hoti , paṭijagganakaṃ vā na labhati, tena ‘‘aññesampi paribhogaṃ bhavissatī’’ti paṭisāmetvā gantabbaṃ. Te pana bhikkhū araññe kuṭiyo katvā paṭijagganakaṃ alabhantā tiṇañca kaṭṭhañca paṭisāmetvā saṅgopetvāti attho. Yathā ca ṭhapitaṃ taṃ upacikāhi na khajjati , anovassakañca hoti, tathā ṭhapetvā ‘‘idaṃ ṭhānaṃ āgantvā vasitukāmānaṃ sabrahmacārīnaṃ upakārāya bhavissatī’’ti gamiyavattaṃ pūretvā.

“折断草棚”意指不要仅以棍棒或锄头将其拆散，而是要用藤条、树枝等固定材料，将草、木等瓦片妥善拆除并分开堆放。因为若在僧院附近搭建草棚，若成为常住比库的住宿地，则要询问：“若有人想住此舍，应当给予许可。”若是在森林中搭建，若得不到许可，则应放弃，认为“其他人还会使用此地”。这些比库因无法获得许可而拆毁草棚，将草、木等材料收整妥当。草棚如同用藤条系牢，不容易破坏；并且其外内铺满草料，以防漏风。因此即使经过非雨季，也能保持坚固。搭建草棚的做法应当善巧，就如同筑巢鸟窝般结实美观。此草棚以其美观和稳固，被称为“pāsādika”（令外界喜爱的）。草棚挂满虫鸣声，风吹时发出类似风筝网的响声，如同各种宝石串挂发音。如此其内外通风良好且美观。大注疏中解释“kiṅkaṇikā”为黄铜餐具，因风吹发出类似黄铜餐具的声音，故得此名。

Janapadacārikaṃ pakkamiṃsūti attano attano cittānukūlaṃ janapadaṃ agamaṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasītiādi uttānatthameva. Yāvatatiyakanti yāvatatiyavāraṃ. Anavayoti anuavayo, sandhivasena ukāralopo. Anu anu avayo, yaṃ yaṃ kumbhakārehi kattabbaṃ nāma atthi, sabbattha anūno paripuṇṇasippoti attho. Saketi attano santake. Ācariyaketi ācariyakamme. Kumbhakārakammeti kumbhakārānaṃ kamme; kumbhakārehi kattabbakammeti attho. Etena sakaṃ ācariyakaṃ sarūpato dassitaṃ hoti. Pariyodātasippoti parisuddhasippo. Anavayattepi sati aññehi asadisasippoti vuttaṃ hoti.

“前往各地”指比库们各自前往适合自身心境的地方。具寿比库Dhaniyo制陶者之子当时正在该地修行、安住。这“yāvatatiyakanti”意指“雨季期间数次”，即多次的雨季。所谓“anavayo”为“联结”，此处形容去掉音节重复以简化表达。anvayo即“连结”，指制陶者完成的各种工务，称为“kumbhakārakamme”，即制陶工事、事情。因而称具寿比库为制陶者的家属和制陶工事的执行者。这显示他身为制陶者家属，且日常承担制作陶器的工作。

Sabbamattikāmayanti piṭṭhasaṅghāṭakakavāṭasūcighaṭikavātapānakavāṭamattaṃ ṭhapetvā avasesaṃ bhittichadaniṭṭhakathambhādibhedaṃ sabbaṃ gehasambhāraṃ mattikāmayameva katvāti attho. Tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ pacīti taṃ sabbamattikāmayaṃ katvā pāṇikāya ghaṃsitvā sukkhāpetvā telatambamattikāya parimajjitvā anto ca bahi ca tiṇādīhi pūretvā yathā pakkā supakkā hoti, evaṃ paci. Evaṃ pakkā ca pana sā ahosi kuṭikā . Abhirūpāti surūpā. Pāsādikāti pasādajanikā. Lohitikāti lohitavaṇṇā. Kiṅkaṇikasaddoti kiṅkaṇikajālassa saddo. Yathā kira nānāratanehi katassa kiṅkaṇikajālassa saddo hoti, evaṃ tassā kuṭikāya vātapānantarikādīhi paviṭṭhena vātena samāhatāya saddo ahosi. Etenassā anto ca bahi ca supakkabhāvo dassito hoti. Mahāaṭṭhakathāyaṃ pana ‘‘kiṅkaṇikā’’ti kaṃsabhājanaṃ, tasmā yathā abhihatassa kaṃsabhājanassa saddo, evamassā vātappahatāya saddo ahosī’’ti vuttaṃ.

整个房屋以泥土为主要建筑材料，铺设土砖、瓦片、陶器碗、通风管道等构成，形成完整的住宅。“堆积干草、树枝”是搭草棚的工序，接着以泥土包覆，在四周抹上粘土，形成坚固的草棚。这样搭建的草棚内外都铺满干草等填充物，充分构筑结实坚固如建筑。如此草棚称为“pakkā”，即坚固不易坏。此草棚外观美丽（abhirūpa），备受喜爱（pāsādika），色泽鲜红（lohita），在风吹时发出嗡嗡声（kiṅkaṇikasadda），类似风筝网拉响的声音，音响清晰动听。此声音因风吹动各个构件而生，如同铜器相撞的声音，因此称“kiṅkaṇikā”。

§85

85.Kiṃ etaṃ, bhikkhaveti ettha jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Bhagavato etamatthaṃ ārocesunti sabbamattikāmayāya kuṭikāya karaṇabhāvaṃ ādito paṭṭhāya bhagavato ārocesuṃ. Kathañhi nāma so, bhikkhave…pe… kuṭikaṃ karissatīti idaṃ atītatthe anāgatavacanaṃ; akāsīti vuttaṃ hoti. Tassa lakkhaṇaṃ saddasatthato pariyesitabbaṃ. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissatīti ettha anuddayāti anurakkhaṇā; etena mettāpubbabhāgaṃ dasseti. Anukampāti paradukkhena cittakampanā. Avihesāti avihiṃsanā; etehi karuṇāpubbabhāgaṃ dasseti. Idaṃ vuttaṃ hoti – ‘‘bhikkhave , tassa moghapurisassa pathavīkhaṇanacikkhallamaddanaaggidānesu bahū khuddānukhuddake pāṇe byābādhentassa vināsentassa tesu pāṇesu mettākaruṇānaṃ pubbabhāgamattāpi anuddayā anukampā avihesā na hi nāma bhavissati appamattakāpi nāma na bhavissatī’’ti. Mā pacchimā janatā pāṇesu pātabyataṃ āpajjīti pacchimo janasamūho pāṇesu pātabyabhāvaṃ mā āpajji. ‘‘Buddhakālepi bhikkhūhi evaṃ kataṃ, īdisesu ṭhānesu pāṇātipātaṃ karontānaṃ natthi doso’’ti maññitvā imassa diṭṭhānugatiṃ āpajjamānā pacchimā janatā mā pāṇesu pātabye ghaṃsitabbe evaṃ maññīti vuttaṃ hoti.

世尊此处发问：“这究竟为何，诸比库？”其正意在于引出议题，然后从整体结构到草棚用途给予详细说明。以“大地泥土制作的草棚”为开始，世尊嘱咐要细察草棚的特征。因为此草棚随着场所不同，声音特征也有所差异，不可妄自轻视。对愚痴无知者而言，其行为不会无好心呵护与慈悲，反而将之摧毁，世尊以此显示慈心无量，不会轻易生愤怒。此言“譬如有人摧毁土地、筑屋、火堆等小物，因慈悲不会伤害”等。后世人亦当效仿，不致于毁坏法地。“佛时代比库们在此类地方，杀生者罪责绝少”之说，也印证了慈悲与戒律的进一步落实。

Evaṃ dhaniyaṃ garahitvā na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbāti āyatiṃ tādisāya kuṭikāya karaṇaṃ paṭikkhipi; paṭikkhipitvā ca ‘‘yo kareyya āpatti dukkaṭassā’’ti sabbamattikāmayakuṭikākaraṇe āpattiṃ ṭhapesi. Tasmā yopi pathavīkhaṇanādinā pāṇesu pātabyataṃ anāpajjanto tādisaṃ kuṭikaṃ karoti, sopi dukkaṭaṃ āpajjati. Pathavīkhaṇanādīhi pana pāṇesu pātabyataṃ āpajjanto yaṃ yaṃ vatthuṃ vītikkamati, tattha tattha vuttameva āpattiṃ āpajjati. Dhaniyattherassa ādikammikattā anāpatti. Sesānaṃ sikkhāpadaṃ atikkamitvā karontānampi kataṃ labhitvā tattha vasantānampi dukkaṭameva. Dabbasambhāramissakā pana yathā vā tathā vā missā hotu, vaṭṭati. Suddhamattikāmayāva na vaṭṭati. Sāpi iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭati. Evaṃ bhanteti kho…pe… taṃ kuṭiṃ bhindiṃsūti bhagavato vacanaṃ sampaṭicchitvā kaṭṭhehi ca pāsāṇehi ca taṃ kuṭikaṃ vikirantā bhindiṃsu.

因此，具寿比库Dhaniyo虽为制陶工事之首，但不应反复生产搭建草棚，世尊嘱咐应避免制作此类以泥土为基础的草棚。如若制作，将招致恶业之果报。即使避开雨季，仍算犯戒。此外，以物资如陶罐不论形式种类繁多，有的只作临时小屋建设，未必坚固，但同样需恪守戒律。具寿比库们据此教导遵守，应善于摧毁不合戒律之草棚。根据世尊教示，众比库按照教义用刀斧石块拆毁此类草棚，正是依教奉行。

Atha kho āyasmā dhaniyotiādimhi ayaṃ saṅkhepattho – dhaniyo ekapasse divāvihāraṃ nisinno tena saddena āgantvā te bhikkhū ‘‘kissa me tumhe, āvuso, kuṭiṃ bhindathā’’ti pucchitvā ‘‘bhagavā bhedāpetī’’ti sutvā subbacatāya sampaṭicchi.

然后长老达尼约等的这段归纳意旨是：达尼约某日在白天静坐时，有比库到他面前，问道『阿长老诸位，请问你们为何拆毁我的小屋？』听闻世尊说这是经过拆毁的缘故，达尼约等便为安稳平和之故，将屋舍修整完毕。

Kasmā pana bhagavā iminā atimahantena ussāhena attano vasanatthaṃ kataṃ kuṭikaṃ bhedāpesi, nanu etassettha vayakammampi atthīti? Kiñcāpi atthi, atha kho naṃ bhagavā akappiyāti bhindāpesi, titthiyadhajoti bhindāpesi. Ayamettha vinicchayo. Aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttāni – sattānuddayāya, pattacīvaraguttatthāya, senāsanabāhullapaasedhanāyātiādīni. Tasmā idānipi yo bhikkhu bahussuto vinayaññū aññaṃ bhikkhuṃ akappiyaṃ parikkhāraṃ gahetvā vicarantaṃ disvā taṃ chindāpeyya vā bhindāpeyya vā anupavajjo , so neva codetabbo na sāretabbo; na taṃ labbhā vattuṃ ‘‘mama parikkhāro tayā nāsito, taṃ me dehī’’ti.

为什么世尊如此用大力气拆了自己居住的小屋呢？莫非其中还有审查的缘由？确有其事，但世尊拆毁的并非不合宜之物，而是坏坏破坏的不良之物，或称为废弃之物。对此应作深入断别。经论中又说，还有其他的理由，如众生增长、得到袈裟增益、禁止众多床箕之类的原因。所以现今若有比库博闻多识，知律法者，看见他人携带不合宜的随身用具，在外行走应当拆除或毁坏，无不合宜者，则不应责难也，不可强求这些东西说『这是我的随身用具被你摧毁了，应归我所有』。

Pāḷimuttakavinicchayo巴利文外决择

Tatrāyaṃ pāḷimuttako kappiyākappiyaparikkhāravinicchayo – keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati. Tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāya. Chattapaṇṇakesu makaradantakaṃ vā aḍḍhacandakaṃ vā chindituṃ na vaṭṭati. Chattadaṇḍe gehathambhesu viya ghaṭako vā vāḷarūpakaṃ vā na vaṭṭati. Sacepi sabbattha āraggena lekhā dinnā hoti, sāpi na vaṭṭati. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbaṃ. Lekhāpi ghaṃsitvā vā apanetabbā, suttakena vā daṇḍo veṭhetabbo. Daṇḍabunde pana ahicchattakasaṇṭhānaṃ vaṭṭati. Vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭati.

衣物装饰方面，用各种最少百余句经文中被禁止的色彩装饰，或在袈裟上缝制装饰条、套带、链环，是不被允许的。这些装饰带上显露的花卉图案、猴眼斑驳等都不允许。只允许四边形的简净织法。有角装饰的衣边（衣领）和袈裟闭合部的形同绳结的结扣，也是不被容许的。袈裟上的色泽若呈现二重色调，则是不洁净的。类似稻草、树枝等不能用来扔掷袈裟。洗涤衣物时，肮脏的地方可洗净，涂香、涂油、涂脂膏之类物不可涂抹。

Cīvaramaṇḍanatthāya nānāsuttakehi satapadīsadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃkiñci sūcikammavikāraṃ karonti, paṭṭamukhe vā pariyante vā veṇiṃ vā saṅkhalikaṃ vā, evamādi sabbaṃ na vaṭṭati, pakatisūcikammameva vaṭṭati. Gaṇṭhikapaṭṭakañca pāsakapaṭṭañca aṭṭhakoṇampi soḷasakoṇampi karonti, tattha agghiyagayamuggarādīni dassenti, kakkaṭakkhīni ukkiranti, sabbaṃ na vaṭṭati, catukoṇameva vaṭṭati. Koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭanti. Kañjikapiṭṭhakhaliādīsu cīvaraṃ pakkhipituṃ na vaṭṭati. Cīvarakammakāle pana hatthamalasūcimalādīnaṃ dhovanatthaṃ kiliṭṭhakāle ca dhovanatthaṃ vaṭṭati. Gandhaṃ vā lākhaṃ vā telaṃ vā rajane pakkhipituṃ na vaṭṭati.

洗净袈裟时，不可用任何宝石或珠子等装饰也不可放在衣物上。地面上的跳蚤不能用手打死，蟑螂也不可用手打，但可放置木板或盘子然后用手轻拍驱赶。旧长老不放置木板，只有持戒严格者才放，后者拿着木板不断拍打。袈裟的耳环装饰不被允许，弄脏时必须拆除。世尊说『我允许袈裟上有耳环』这类语句是未被许可的，不可效仿。锁环、徽记用于装饰袈裟时不被允许，必须拿掉妥善使用。

Cīvaraṃ rajitvā saṅkhena vā maṇinā vā yena kenaci na ghaṭṭetabbaṃ. Bhūmiyaṃ jāṇukāni nihantvā hatthehi gahetvā doṇiyampi na ghaṃsitabbaṃ. Doṇiyaṃ vā phalake vā ṭhapetvā ante gāhāpetvā hatthehi paharituṃ pana vaṭṭati; tampi muṭṭhinā na kātabbaṃ. Porāṇakattherā pana doṇiyampi na ṭhapesuṃ. Eko gahetvā tiṭṭhati; aparo hatthe katvā hatthena paharati. Cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana ‘‘anujānāmi, bhikkhave, kaṇṇasuttaka’’nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāya. Gaṇṭhikepi sobhākaraṇatthaṃ lekhā vā piḷakā vā na vaṭṭati, nāsetvā paribhuñjitabbaṃ.

在袈裟布块或缝合处画上的标记不被允许，无论是内侧还是外侧。涂抹在布上的石块烧成后刻上文字求吉祥，不被许可；青蛙牙印章缝制，不被许可。染布块颜色时不可撞色。洗涤时肮脏处可以洗净，洗涤时涂香油或脂膏不被容许。

Patte vā thālake vā āraggena lekhaṃ karonti, anto vā bahi vā na vaṭṭati. Pattaṃ bhamaṃ āropetvā majjitvā pacanti – ‘‘maṇivaṇṇaṃ karissāmā’’ti, na vaṭṭati; telavaṇṇo pana vaṭṭati. Pattamaṇḍale bhittikammaṃ na vaṭṭati, makaradantakaṃ pana vaṭṭati.

叶子上画上标记，不论内外侧，用钉子钉上字迹，也是不被允许的。叶子放入锅中浸泡烧烤，不可行这种法术称为『我将化成珠光宝气』，不被许可。但涂抹油色是允许的。叶子上画贝壳图案不被允许，鱼牙状花纹是允许。

Dhamakaraṇachattakassa upari vā heṭṭhā vā dhamakaraṇakucchiyaṃ vā lekhā na vaṭṭati, chattamukhavaṭṭiyaṃ panassa lekhā vaṭṭati.

在法伞顶上方或下方涂画之处，法伞顶骨架处的线条不可环绕，而伞面边缘部位的线条则可环绕。

Kāyabandhanassa sobhanatthaṃ tahiṃ tahiṃ diguṇaṃ suttaṃ koṭṭenti, kakkaṭacchīni uṭṭhapenti, na vaṭṭati. Ubhosu pana antesu dasāmukhassa thirabhāvāya diguṇaṃ koṭṭetuṃ vaṭṭati. Dasāmukhe pana ghaṭakaṃ vā makaramukhaṃ vā deḍḍubhasīsaṃ vā yaṃkiñci vikārarūpaṃ kātuṃ na vaṭṭati. Tattha tattha acchīni dassetvā mālākammalatākammādīni vā katvā koṭṭitakāyabandhanampi na vaṭṭati. Ujukameva pana macchakaṇṭakaṃ vā khajjuripattakaṃ vā maṭṭhapaṭṭikaṃ vā katvā koṭṭituṃ vaṭṭati. Kāyabandhanassa dasā ekā vaṭṭati, dve tīṇi cattāripi vaṭṭanti; tato paraṃ na vaṭṭanti. Rajjukakāyabandhanaṃ ekameva vaṭṭati. Pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati. Dasā pana pāmaṅgasaṇṭhānāpi vaṭṭati. Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭati.

衣缚之美观用意，分别叠缝成两倍长短的绳索，绑扎绳圈却不允许环绕。但在两腿之间，束腰部两端边际处，为使其坚实可叠成两倍长度进行环绕。十端边缘不可绘制罐形、鳄鱼口或趾骨状等各种花纹。各处若显露绳索，则不可施以珠链、缕带等装饰后再缠绕。反倒允许以直线方式绑扎鱼骨形、枣叶形或木条形的绑法。十端中一端允许环绕，两端或三端或四端也许可环绕；其余皆不许可。绳索环绑仅允许一处。蓖麻结意位置则一处也不可环绕。十处蓖麻结位置则皆许可环绕。不允许将多根绳索束成一处连续环绕，故此亦属许可。

Kāyabandhanavidhe aṭṭhamaṅgalādikaṃ yaṃkiñci vikārarūpaṃ na vaṭṭati, paricchedalekhāmattaṃ vaṭṭati. Vidhakassa ubhosu antesu thirakaraṇatthāya ghaṭakaṃ karonti, ayampi vaṭṭati.

衣缚结法中，第八吉祥等任何花纹均不可作变形，唯可作分割线条之画。绑扎者为使绳索端部稳固，制作罐状结，此亦属许可。

Añjaniyaṃ itthipurisacatuppadasakuṇarūpaṃ vā mālākamma-latākammamakaradantaka-gomuttakaaḍḍhacandakādibhedaṃ vā vikārarūpaṃ na vaṭṭati. Ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbā. Ujukameva pana caturaṃsā vā aṭṭhaṃsā vā soḷasaṃsā vā añjanī vaṭṭati. Heṭṭhato pissā dve vā tisso vā vaṭṭalekhāyo vaṭṭanti. Gīvāyampissā pidhānakabandhanatthaṃ ekā vaṭṭalekhā vaṭṭati.

铅丹粉绘制的女子男子及四足禽鸟形状或串珠缕带、藤蔓、蟹钳、牛舌、半月形等花纹均不可变形。磨损或撕裂无知如何处理，应当依戒律以适当方法缝补。直线绑扎法可用四股、八股、十六股的颜色线环绕。下方则可绘制二三条环绕线条。脊部为加固绑扎可绘制一条环绕线条。

Añjanisalākāyapi vaṇṇamaṭṭhakammaṃ na vaṭṭati. Añjanitthavikāyampi yaṃkiñci nānāvaṇṇena suttena vaṇṇamaṭṭhakammaṃ na vaṭṭati. Eseva nayo kuñcikākosakepi. Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭati, tathā sipāṭikāyaṃ. Ekavaṇṇasuttena panettha yena kenaci sibbituṃ vaṭṭati.

铅丹棒状及颜色底纹工作不可环绕。铅丹种类花纹若以多种颜色依戒律均不可环绕。此理亦适用于角形口袋。角袋的颜色底纹不可环绕，竹筒袋亦然。唯有单一颜色底纹依此处方式可随意画成花纹线。

Ārakaṇṭakepi vaṭṭamaṇikaṃ vā aññaṃ vā vaṇṇamaṭṭhaṃ na vaṭṭati. Gīvāyaṃ pana paricchedalekhā vaṭṭati. Pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃkiñci uṭṭhapetuṃ na vaṭṭati. Daṇḍake pana paricchedalekhā vaṭṭati. Nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭati. Uttarāraṇiyaṃ vā adharāraṇiyaṃ vā araṇidhanuke vā uparipellanadaṇḍake vā mālākammādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, pellanadaṇḍakassa pana vemajjhe maṇḍalaṃ hoti, tattha paricchedalekhāmattaṃ vaṭṭati. Sūcisaṇḍāsaṃ karonti, yena sūciṃ ḍaṃsāpetvā ghaṃsanti, tattha makaramukhādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, sūciḍaṃsanatthaṃ pana mukhamattaṃ hoti, taṃ vaṭṭati.

祭典竹杖或环形珠饰等各种色彩底纹不可环绕。脊部则允许分割线条画法。圆果树若串珠或为佩饰则不可提升成环绕花纹。树枝部则允许分割线条画法。剪断指甲如同割草般省事，故是可以环绕的。衣物上层、下层或衣物层内层、串珠环状等各种色彩底纹均不可环绕，惟串珠为中心可成圆形，分割线条画法属于允许。穿针作针眼式连结以穿针合缝方式，鳄鱼口等花纹色彩底纹不可环绕，针眼连结处只有一个面部大小，属于允许。

Dantakaṭṭhacchedanavāsiyampi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, ujukameva kappiyalohena ubhosu vā passesu caturaṃsaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Kattaradaṇḍepi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, heṭṭhā ekā vā dve vā vaṭṭalekhā upari ahicchattakamakuḷamattañca vaṭṭati.

居住于牙木砍断处者，虽有任何纹饰，在此处不适合展示，仅可使用直条铜链，在双脚上装配四十、四十八环以作束缚。使用鞭子的部位，虽有任何纹饰，不可适用，上面可缠绕一至二条环形带，并附加蛇鳞状及凹凸装饰。

Telabhājanesu visāṇe vā nāḷiyaṃ vā alābuke vā āmaṇḍasārake vā ṭhapetvā itthirūpaṃ purisarūpañca avasesaṃ sabbampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

在涂油食物盛放容器、筛子、管状器皿及陶制缸类等置放处，女性和男性器形及其他剩余物，应全部以纹饰装点。

Mañcapīṭhe bhisibimbohane bhūmattharaṇe pādapuñchane caṅkamanabhisiyā sammuñjaniyaṃ kacavarachaḍḍanake rajanadoṇikāya pānīyauḷuṅke pānīyaghaṭe pādakathalikāya phalakapīṭhake valayādhārake daṇḍādhārakepattapidhāne tālavaṇṭe vījaneti – etesu sabbaṃ mālākammādivaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane pana dvārakavāṭavātapānakavāṭādīsu sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

在床铺、靠枕、破损处、脚裸处涂敷膏药，铺设引领、罩覆布、油脂涂布布片，提供饮用的水壶、手提罐、水护杯、足托座以及带环支撑物、棍棒支架、联盟布料、檐檐边饰等处处浸染污痕——这些均属于配饰装饰类纹饰。军营中门口、围门壁漏口等处，则装饰着宝物纹饰。

Senāsane kiñci paṭisedhetabbaṃ natthi, aññatra viruddhasenāsanā. Viruddhasenāsanaṃ nāma aññesaṃ sīmāya rājavallabhehi katasenāsanaṃ vuccati, tasmā ye tādisaṃ senāsanaṃ karonti, te vattabbā – ‘‘mā amhākaṃ sīmāya senāsanaṃ karothā’’ti. Anādiyitvā karontiyeva, punapi vattabbā – ‘‘mā evaṃ akattha, mā amhākaṃ uposathapavāraṇānaṃ antarāyamakattha, mā sāmaggiṃ bhindittha, tumhākaṃ senāsanaṃ katampi kataṭṭhāne na ṭhassatī’’ti. Sace balakkārena karontiyeva, yadā tesaṃ lajjiparisā ussannā hoti, sakkā ca hoti laddhuṃ dhammiko vinicchayo, tadā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ āvāsaṃ harathā’’ti. Sace yāva tatiyaṃ pesite haranti, sādhu; no ce haranti, ṭhapetvā bodhiñca cetiyañca avasesasenāsanāni bhinditabbāni, no ca kho aparibhogaṃ karontehi, paṭipāṭiyā pana chadana-gopānasī-iṭṭhakādīni apanetvā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ dabbasambhāre harathā’’ti. Sace haranti, sādhu; no ce haranti, atha tesu dabbasambhāresu himavassavātātapādīhi pūtibhūtesu vā corehi vā haṭesu agginā vā daḍḍhesu sīmasāmikā bhikkhū anupavajjā, na labbhā codetuṃ ‘‘tumhehi amhākaṃ dabbasambhārā nāsitā’’ti vā ‘‘tumhākaṃ gīvā’’ti vā. Yaṃ pana sīmasāmikehi bhikkhūhi kataṃ, taṃ sukatameva hotīti.

在军营中，没有可禁止的事物，除非与军营相抵触之物。所谓抵触军营，乃指给他人土地上君主所赐军营许可之外所设军营，因此作此种军营者应告诫其勿于我方地界设军营。若不予理会，则应复告以勿制造干扰，勿破坏我方近斋、波罗奈节等共住之和，军营所建非于准许之场所不可存留。若强行建造，令羞耻集会升腾，应依正法予以纾解，命其将住宿搬出。若于三个通告仍不搬出，则应拆毁军营及相关僧舍祠塔等建筑物。若不加破坏故意继续使用，则应发起遮盖保护及守护之事，命其将货物妥善保管。若分子将物带出，虽可赞许；若不带出，则应令其货物保存完善。若保护的货物因风雨、盗窃、火灾等自然或人为灾害损毁，属同地僧侣则不可责备说「尔等损坏我物」、「尔等负债」之类。若是同地僧侣所为，则此为最正确之理。

Pāḷimuttakavinicchayo niṭṭhito. · 巴利文外决择已毕。

§86

86. Evaṃ bhinnāya pana kuṭikāya dhaniyassa parivitakkañca puna kuṭikaraṇatthāya ussāhañca dassetuṃ ‘‘atha kho āyasmato’’tiādi vuttaṃ. Tattha dārugahe gaṇakoti rañño dārubhaṇḍāgāre dārugopako. Devagahadārūnīti devena gahitadārūni. Rājapaṭiggahitabhūtāni dārūnīti attho. Nagarapaṭisaṅkhārikānīti nagarassa paṭisaṅkhārūpakaraṇāni. Āpadatthāya nikkhittānīti aggidāhena vā purāṇabhāvena vā paṭirājūparundhanādinā vā gopuraṭṭālakarājantepurahatthisālādīnaṃ vipatti āpadāti vuccati. Tadatthaṃ nikkhittānīti vuttaṃ hoti. Khaṇḍākhaṇḍikaṃ chedāpetvāti attano kuṭiyā pamāṇaṃ sallakkhetvā kiñci agge kiñci majjhe kiñci mūle khaṇḍākhaṇḍaṃ karonto chedāpesi.

第八十六另外，这种分离的小屋与未经惹恼的谷物供养农作物，展示农业收获及小屋设施之用，故言“又有尊者…”。其中的木材仓库，是指为国王保管木器之处。“神宫之木”指天人所使用的木材。“王宫所收木材”之意。城镇修筑所用木材，则指为城区建造所敛集之物。因火灾等灾祸被放置于此，又名“‘灾难解除之处’”。“被据此放置”，即有此含义。所谓分割成若干小块，即是以自家小屋大小为标准，将木材切割成顶部、中间、根部等若干段。

§87

87.Vassakāroti tassa brāhmaṇassa nāmaṃ. Magadhamahāmattoti magadharaṭṭhe mahāmatto, mahatiyā issariyamattāya samannāgato, magadharañño vā mahāmatto; mahāamaccoti vuttaṃ hoti. Anusaññāyamānoti tattha tattha gantvā paccavekkhamāno. Bhaṇeti issarānaṃ nīcaṭṭhānikapurisālapanaṃ. Bandhaṃ āṇāpesīti brāhmaṇo pakatiyāpi tasmiṃ issāpakatova. So rañño ‘‘āṇāpehī’’ti vacanaṃ sutvā yasmā ‘‘pakkosāpehī’’ti rañño na vuttaṃ, tasmā ‘‘naṃ hatthesu ca pādesu ca bandhaṃ katvā āṇāpessāmī’’ti bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyoti kathaṃ addasa? So kira attanā lesena dārūnaṃ haṭabhāvaṃ ñatvā ‘‘nissaṃsayaṃ esa dārūnaṃ kāraṇā rājakulato vadhaṃ vā bandhaṃ vā pāpuṇissati, tadā naṃ ahameva mocessāmī’’ti niccakālaṃ tassa pavattiṃ suṇantoyeva vicarati. Tasmā takhaṇaññeva gantvā addasa. Tena vuttaṃ – ‘‘addasa kho āyasmā dhaniyo’’ti. Dārūnaṃ kiccāti dārūnaṃ kāraṇā. Purāhaṃ haññāmīti ahaṃ purā haññāmi; yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti attho.

第八十七 “瓦萨卡罗”乃此婆罗门之名。意指“摩揭陀大臣”，于摩揭陀国具盛大权势之官员，亦称大臣。“受劝导观照”，指往返各处审视察看。「谩骂」指贬低统治者的下层人物言辞。「施加束缚」指此婆罗门以权势在国王身边拉扯强制之行径。国王闻其命令“拉扯”，因未闻“拨开”之语，遂谓“将对其手足拉扯”，婆罗门乃施行拉扯。尊者“达尼耶”如何见此？传闻其心想：‘木材堆积象征皇室争斗或绑缚，届时必受牵连，我将亲自释放其缚’，正思如此即刻查看，遂称“见尊者达尼耶”。“木材工作”，即指木材的作业过程。意谓“我先杀之”，尚未杀之前，对你说“请去”，此义也。

§88

88.Iṅgha, bhante, sarāpehīti ettha iṅghāti codanatthe nipāto. Paṭhamābhisittoti abhisitto hutvā paṭhamaṃ. Evarūpiṃ vācaṃ bhāsitāti ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti imaṃ evarūpiṃ vācaṃ abhisitto hutvā paṭhamameva yaṃ tvaṃ abhāsi, taṃ sayameva bhāsitvā idāni sarasi, na sarasīti vuttaṃ hoti. Rājāno kira abhisittamattāyeva dhammabheriṃ carāpenti – ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti taṃ sandhāya esa vadati. Tesaṃ mayā sandhāya bhāsitanti tesaṃ appamattakepi kukkuccāyantānaṃ samitabāhitapāpānaṃ samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaharaṇaṃ sandhāya mayā etaṃ bhāsitaṃ; na tumhādisānanti adhippāyo. Tañca kho araññe apariggahitanti tañca tiṇakaṭṭhodakaṃ yaṃ araññe apariggahitaṃ hoti; etaṃ sandhāya mayā bhāsitanti dīpeti.

88.比库啊，此处“iṅgha”由动词“codanatthe nipāto”演变而来，当作劝策之意。所谓“paṭhamābhisittoti”，即成了首次确定的含义为“首先”。如此说法，是指“他以被认同的言辞说：‘只应持有他人给予的沙门婆罗门们的稻草、灌木和水。’”这类言语被认定为首次发言，乃你自己亲自说的，即现今所言“持有”，而非“非持有”。王们实际上以认同这般行为而严格遵守教法——“只应持有他人给予的沙门婆罗门们的稻草灌木水”等话题为核心而论。吾以此为主题谈论，是针对这些人，即便是愚昧而因懊悔而厌恶恶行的沙门婆罗门们揣摩所谓“取用稻草灌木水”的行为，我所说的即是此义，并非你等主张的其他观点。此乃于森林中无所拥有的意味，也是对森林中未有所拥有的稻草灌木水的指称，据此看法而言，我所言即是所明者。

Lomena tvaṃ muttosīti ettha lomamiva lomaṃ, kiṃ pana taṃ? Pabbajjāliṅgaṃ. Kiṃ vuttaṃ hoti? Yathā nāma dhuttā ‘‘maṃsaṃ khādissāmā’’ti mahagghalomaṃ eḷakaṃ gaṇheyyuṃ. Tamenaṃ añño viññupuriso disvā ‘‘imassa eḷakassa maṃsaṃ kahāpaṇamattaṃ agghati. Lomāni pana lomavāre lomavāre aneke kahāpaṇe agghantī’’ti dve alomake eḷake datvā gaṇheyya. Evaṃ so eḷako viññupurisamāgamma lomena mucceyya. Evameva tvaṃ imassa kammassa katattā vadhabandhanāraho. Yasmā pana arahaddhajo sabbhi avajjharūpo, tvañca sāsane pabbajitattā yaṃ pabbajjāliṅgabhūtaṃ arahaddhajaṃ dhāresi. Tasmā tvaṃ iminā pabbajjāliṅgalomena eḷako viya viññupurisamāgamma muttosīti.

你说“脱离了毛发”，这里的“毛发”是什么意思呢？指出家标记。传说中，有人说“我们将吃肉吧”，于是收集野猪的鬃毛当作肉块。另一位智者目睹后说：“这块肉并没有多少价值，但毛发却在毛络中积累许多价值。”于是给了两块有毛发的兽皮让智者收集。如此那兽皮就如同智者聚集，以鬃毛脱落一样去除。你因出家行为的成就，无依于杀生的束缚，因为你具有阿拉汉所具全然摒弃粗俗行为的性质，你坚守作为出家人所应有的标记。故你如同集聚毛发般，被智者一一清除死亡之嫌。

Manussā ujjhāyantīti rañño parisati bhāsamānassa sammukhā ca parammukhā ca sutvā tattha tattha manussā ujjhāyanti, avajjhāyanti, avajānantā taṃ jhāyanti olokenti lāmakato vā cintentīti attho. Khiyyantīti tassa avaṇṇaṃ kathenti pakāsenti. Vipācentīti vitthārikaṃ karonti, sabbattha pattharanti; ayañca attho saddasatthānusārena veditabbo. Ayaṃ panettha yojanā – ‘‘alajjino ime samaṇā sakyaputtiyā’’tiādīni cintentā ujjhāyanti. ‘‘Natthi imesaṃ sāmañña’’ntiādīni bhaṇantā khiyyanti. ‘‘Apagatā ime sāmaññā’’tiādīni tattha tattha vitthārentā vipācentīti. Etena nayena imesaṃ padānaṃ ito parampi tattha tattha āgatapadānurūpena yojanā veditabbā. Brahmacārinoti seṭṭhacārino. Sāmaññanti samaṇabhāvo. Brahmaññanti seṭṭhabhāvo. Sesaṃ uttānatthameva.

人们在国王大臣讲说时，前后听闻，或觉察、或不悦、或不了解，或沉思考量——这些含义即为“人们起心动念”。“khiyyanti”谓其嗔恨，显露出来。“vipācenti”谓加以详细阐述、到处辩驳，这层含义依声义而知。此处用“yojana”指推断为：“这些无戒律的沙门皆是释迦族内的人。”他们想，“他们无此共通之愚行必无之。”由此说法表露出“和尚已远去”、“和尚灭绝”的详细辩解。由此推导出，这些语句需依上下文相应而推论。所谓梵行者是上位持戒者，‘沙门’指沙门士；‘梵行’指最佳道德之行。余义皆在于此。

Rañño dārūnītiādimhi ‘‘adinnaṃ ādiyissatī’’ti ayaṃ ujjhāyanattho. Yaṃ panetaṃ adinnaṃ ādiyi, taṃ dassetuṃ ‘‘rañño dārūnī’’ti vuttaṃ. Iti vacanabhede asammuyhantehi attho veditabbo. Purāṇavohāriko mahāmattoti bhikkhubhāvato purāṇe gihikāle vinicchayavohāre niyuttattā ‘‘vohāriko’’ti saṅkhaṃ gato mahāamacco.

涉及“国王的恶童”等，是为表达“他必将夺取不属于自己的物品”。“国王的恶童”即含此内容。若抢夺了他人“不属己物”，则称“国王恶童”而揭示此义。依话语区别，不能混淆其含义。古时王臣，即旧时在家人，因精通交往礼节者称为“交往者”，故被尊称为“大人”。

Atha kho bhagavā taṃ bhikkhuṃ etadavocāti bhagavā sāmaṃyeva lokavohārampi jānāti, atītabuddhānaṃ paññattimpi jānāti – ‘‘pubbepi buddhā ettakena pārājikaṃ paññapenti, ettakena thullaccayaṃ, ettakena dukkaṭa’’nti. Evaṃ santepi sace aññehi lokavohāraviññūhi saddhiṃ asaṃsanditvā pādamattena pārājikaṃ paññapeyya, tenassa siyuṃ vattāro ‘‘sīlasaṃvaro nāma ekabhikkhussapi appameyyo asaṅkhyeyyo mahāpathavī-samudda-ākāsāni viya ativitthiṇṇo, kathañhi nāma bhagavā pādamattakena nāsesī’’ti! Tato tathāgatassa ñāṇabalaṃ ajānantā sikkhāpadaṃ kopeyyuṃ, paññattampi sikkhāpadaṃ yathāṭhāne na tiṭṭheyya. Lokavohāraviññūhi pana saddhiṃ saṃsanditvā paññatte so upavādo na hoti. Aññadatthu evaṃ vattāro honti – ‘‘imehi nāma agārikāpi pādamattena coraṃ hanantipi bandhantipi pabbājentipi. Kasmā bhagavā pabbajitaṃ na nāsessati; yena parasantakaṃ tiṇasalākamattampi na gahetabba’’nti! Tathāgatassa ca ñāṇabalaṃ jānissanti. Paññattampi ca sikkhāpadaṃ akuppaṃ bhavissati, yathāṭhāne ṭhassati. Tasmā lokavohāraviññūhi saddhiṃ saṃsanditvā paññapetukāmo sabbāvantaṃ parisaṃ anuvilokento atha kho bhagavā avidūre nisinnaṃ disvā taṃ bhikkhuṃ etadavoca ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti.

于是世尊语此比库，世尊以世俗交往律则相知，亦知历代佛陀戒律文，为若干巴拉基戒规定、若干土喇吒亚戒和若干恶行戒。如此存在，若同世俗交际智者异论争执，只因脚轮巴拉基戒才成立，则会起争执：“持戒者身制无数无量，如大地、海洋、天空，何况世尊岂可仅因脚轮戒而否定？”此时不知世尊慧力者恐损戒律，虽规定存在而不坚守。与世俗交往智者争承，规定无妨。亦有他处起争：“这些俗人因脚轮戒而捉盗杀、拘押出家人，为何世尊却不废脚戒？甚至轻微稻草柱也不可夺？”此理世尊慧力必知。戒律亦然牢不可破，应于原处坚守。故世尊与世俗交往智者争承戒律，并巡视众比库。彼时世尊临近坐下，告知比库：“比库啊，玛嘎达国王宾比萨拉将因偷盗拘禁而处罚你。”

Tattha māgadhoti magadhānaṃ issaro. Seniyoti senāya sampanno. Bimbisāroti tassa nāmaṃ. Pabbājeti vāti raṭṭhato nikkhāmeti. Sesamettha uttānatthameva. Pañcamāsako pādoti tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo ‘‘pādo’’ti veditabbo. So ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresaṃ rudradāmakādīnaṃ. Tena hi pādena atītabuddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi. Imāneva cattāri pārājikavatthūni . Imāneva cattāri pārājikāni. Ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento ‘‘yo pana bhikkhu adinnaṃ theyyasaṅkhāta’’ntiādimāha.

其中“玛嘎达”是玛嘎达国领主。“seniyo”谓为军队统帅。“宾比萨拉”为其名。“出家”意为离开国界。后亦用于同义。古时“pādo（脚）”指当时王舍城流通的二十枚铜币硬币，俗称“脚”。据此用法，在各国民间，俗称二十铜币的四分之一为“脚”。彼此为古时流通蓝铜币所有，非他钢铁银币。此“脚”曾使历代佛陀受罚出家戒律中巴拉基戒之由来，未来亦将被承认。诸佛关于巴拉基戒条，别无差别，有四条巴拉基四种项。无多无少。故世尊亦怀感恩之心，立以“若比库夺取不属于己物”等戒律，详述于此。

Evaṃ mūlacchejjavasena daḷhaṃ katvā dutiyapārājike paññatte aparampi anupaññattatthāya rajakabhaṇḍikavatthu udapādi, tassuppattidīpanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti. Tassattho ca anupaññattisambandho ca paṭhamapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo. Yathā ca idha, evaṃ ito paresu sabbasikkhāpadesu. Yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ vajjetvā uparūpari apubbameva vaṇṇayissāma. Yadi hi yaṃ yaṃ vuttanayaṃ, taṃ taṃ punapi vaṇṇayissāma, kadā vaṇṇanāya antaṃ gamissāma! Tasmā yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ sādhukaṃ upasallakkhetvā tattha tattha attho ca yojanā ca veditabbā. Apubbaṃ pana yaṃkiñci anuttānatthaṃ, taṃ sabbaṃ mayameva vaṇṇayissāma.

如此，以根基断净为本，坚固作意，当第二不净戒时，如同在染缸中生起事由，为显其生起缘故，故有此说——“此戒乃由世尊为比库制定。”由此得知不净戒之缘起，亦当以此法识之。就如这里，对于他处所有戒律，无论先前所载，只要加以总结，皆能前后依序贯通讲述。若凡将各别戒律反复详述，则何时方可结束？故对于先前所言，悉应正当吸收，并于处处了义、连绵因果而明辨。至于尚未达到至高无上意义之部分，则唯由我等详加说明。

Dhaniyavatthuvaṇṇanā niṭṭhitā. · 达尼亚事缘释已毕。

§90

90.Rajakattharaṇaṃ gantvāti rajakatitthaṃ gantvā; tañhi yasmā tattha rajakā vatthāni attharanti, tasmā rajakattharaṇanti vuccati. Rajakabhaṇḍikanti rajakānaṃ bhaṇḍikaṃ; rajakā sāyanhasamaye nagaraṃ pavisantā bahūni vatthāni ekekaṃ bhaṇḍikaṃ bandhanti. Tato ekaṃ bhaṇḍikaṃ tesaṃ pamādena apassantānaṃ avaharitvā thenetvāti attho.

所谓“到染缸处”，即前往染缸所在之处。因染缸居于那里，人们摆放纺织丝绸器具，故称为染缸处。染缸商指染缸贩卖之商贩。傍晚时分许多染缸业者进入城中，各自设立工场，每个即为一个染缸商店。于是，某个染缸因有人疏忽而无法察觉，因此产生误取，即此义也。

Padabhājanīyavaṇṇanā词句分别释

§92

92.Gāmonāmāti evamādi ‘‘gāmā vā araññā vā’’ti ettha vuttassa gāmassa ca araññassa ca pabhedadassanatthaṃ vuttaṃ. Tattha yasmiṃ gāme ekā eva kuṭi, ekaṃ gehaṃ seyyathāpi malayajanapade; ayaṃ ekakuṭiko gāmo nāma. Etena nayena aparepi veditabbā. Amanussonāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto; yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. Parikkhittonāma iṭṭhakapākāraṃ ādiṃ katvā antamaso kaṇṭakasākhāhipi parikkhitto. Gonisādiniviṭṭhonāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha dve tīṇi gharāni katvā niviṭṭho. Satthoti jaṅghasatthasakaṭasatthādīsu yo koci. Imasmiñca sikkhāpade nigamopi nagarampi gāmaggahaṇeneva gahitanti veditabbaṃ.

所谓“村庄名”，即所谓“村庄或树林”之义，乃为阐明这里所说村庄及树林二者有所分别。此处有一村庄，唯有一座小屋或一所房屋，譬如马来人之地；该单一小屋即称为单屋村。由此类推，亦可得别处。所谓“非人”，是指无人的妖魔，常缘人类缺乏时而显现，或人类缘某因由数次外出时。所谓被荆棘围绕，指以荆棘等多种障碍物所围绕之地。所谓“牛群聚集地”，指因牲畜等聚集而无长驻居所，但牛马等于处处都有两三只同坐，于是每处皆有两三间房屋建成聚落。至于教戒中之词句，既有城镇之言，又有乡村之意，应二者通解。

Gāmūpacārotiādi araññaparicchedadassanatthaṃ vuttaṃ. Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa; tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva ‘‘indakhīlo’’ti vuccati. Tena vuttaṃ – ‘‘gāmadvārabāhānaṃ vemajjhe ṭhitassā’’ti. Majjhimassāti thāmamajjhimassa, no pamāṇamajjhimassa, neva appathāmassa, na mahāthāmassa; majjhimathāmassāti vuttaṃ hoti. Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ.

所谓“村庄生活”，乃为显明树林片区的分别。所谓“境界木”，指村庄有如安那拉都城外有二株境界木，其内有境界木。境界木本为外境界，书中谓之树林之略称。若仅一株，则为村庄门户两侧中间所立之境界木。若无境界木，则以村庄门户中处称“境界木”。故有言：“村庄门户两侧中间所立者”为境界木。所谓“中间”，特指当中居处，并非长度中点，非远端亦非近端，称为中间。所谓“投掷胶粘物”，如母鸡飞起时用翅膀掀起胶状物，或水鸟在水中掀水，亦如青年人以臂展力示意掷物，胶粘物落地之后，所落之处即为落地处。落地后滑动处不可取用。

Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. Mahāaṭṭhakathāyaṃ pana ‘‘gharaṃ nāma, gharūpacāro nāma, gāmo nāma, gāmūpacāro nāmā’’ti mātikaṃ ṭhapetvā nibbakosassa udakapātaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro nāmāti vuttaṃ. Idamettha pamāṇaṃ. Yathā cettha, evaṃ sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati so pamāṇato daṭṭhabbo.

对于未被包围的村庄中，若有居于正中男性投掷胶粘物于水边之地，亦称为村庄生活。此类情况载于鹿野苑注释中。大注释亦同。大长部文中则有“屋、村庄生活”等题目，描述未包围水边之屋。若母鸡立于门口掷食污水，则投掷地点及附近类似母鸡窝之处，由家中人由侧面或门前角落插根果枝门障，以阻止牛马入内，皆称为屋生活。在屋生活正中男性投掷胶粘物之地，即为村庄。由此异人投掷胶粘物之处即为村庄生活。以此为准。如此，所有长老注释或上座部论中所言，均应以此标准视之。

Yañcetaṃ mahāaṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā viruddhamiva dissati. Pāḷiyañhi – ‘‘gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti ettakameva vuttaṃ. Aṭṭhakathāyaṃ pana taṃ leḍḍupātaṃ gāmasaṅkhepaṃ katvā tato paraṃ gāmūpacāro vuttoti? Vuccate – saccameva pāḷiyaṃ vuttaṃ , adhippāyo panettha veditabbo. So ca aṭṭhakathācariyānameva vidito. Tasmā yathā ‘‘gharūpacāre ṭhitassā’’ti ettha gharūpacāralakkhaṇaṃ pāḷiyaṃ avuttampi aṭṭhakathāyaṃ vuttavasena gahitaṃ. Evaṃ sesampi gahetabbaṃ.

此即大长部所载，似与巴利文不完全相符。巴利文中仅称“屋生活中正中男性投掷胶粘物”，此语仅有此耳。但长部中此投掷胶粘物处乃略写成村庄生活。言下之意，实巴利文所述乃正理，但此处意涵需辨明。此亦为注疏师已知。故谓“屋生活中者”等，其屋生活之特征虽巴利文未明言，但由注疏所述故得记录。此余论，应如是接受。

Tatrāyaṃ nayo – idha gāmo nāma duvidho hoti – parikkhitto ca aparikkhitto ca. Tatra parikkhittassa parikkhepoyeva paricchedo. Tasmā tassa visuṃ paricchedaṃ avatvā ‘‘gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’’ti pāḷiyaṃ vuttaṃ. Aparikkhittassa pana gāmassa gāmaparicchedo vattabbo. Tasmā tassa gāmaparicchedadassanatthaṃ ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti vuttaṃ. Gāmaparicchede ca dassite gāmūpacāralakkhaṇaṃ pubbe vuttanayeneva sakkā ñātunti puna ‘‘tattha ṭhitassa majjhimassa purisassa leḍḍupāto’’ti na vuttaṃ. Yo pana gharūpacāre ṭhitassa leḍḍupātaṃyeva ‘‘gāmūpacāro’’ti vadati, tassa gharūpacāro gāmoti āpajjati. Tato gharaṃ, gharūpacāro, gāmo , gāmūpacāroti esa vibhāgo saṅkarīyati. Asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsu. Tasmā pāḷiñca aṭṭhakathañca saṃsanditvā vuttanayenevettha gāmo ca gāmūpacāro ca veditabbo. Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti.

在此所说的方向—这里所谓村庄，有两种：一是限制内的村庄，一是无限制的村庄。所谓限制内村庄，是指有界限的划分。因此，舍弃所有界限之后，如巴利语典籍中所说：“限制内村庄的村民，是住在指向正中的男人之村落内的普通人。”而对于无限制的村庄，应当说是对村庄的划分。为此，在区分无限制的村庄时，如典籍所言：“无限制村庄中宅舍所在、位于正中男人之界限的普通人。”在村庄划分中，当展示出村庄及其特征时，依先前所述的样式能够认知。但反复说“位于正中男人之村落内的普通人”则未见记述。倘若有人仅以宅舍居所中位于正中男人的普通人为“村庄”，则宅舍居所、村庄与村庄居民之间产生混淆。本处若不混淆，须依晚时入村等情形来判断。因此，须结合巴利文及注疏，方能明辨村庄和村庄居民。此外，即使此前村庄庞大，后来分裂成互不相连的宗族，则应以宅舍居所中普通人为界限划分。对前述的限制内和无限制的划分，标准是相当一致的。

Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañcāti imaṃ yathāvuttalakkhaṇaṃ gāmañca gāmūpacārañca ṭhapetvā imasmiṃ adinnādānasikkhāpade avasesaṃ ‘‘araññaṃ’’ nāmāti veditabbaṃ. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ. Āraññakasikkhāpade ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) vuttaṃ. Taṃ indakhīlato paṭṭhāya āropitena ācariyadhanunā pañcadhanusatappamāṇanti veditabbaṃ. Evaṃ bhagavatā ‘‘gāmā vā araññā vā’’ti etassa atthaṃ vibhajantena ‘‘gharaṃ, gharūpacāro, gāmo, gāmūpacāro arañña’’nti pāpabhikkhūnaṃ lesokāsanisedhanatthaṃ pañca koṭṭhāsā dassitā. Tasmā ghare vā gharūpacāre vā gāme vā gāmūpacāre vā araññe vā pādagghanakato paṭṭhāya sassāmikaṃ bhaṇḍaṃ avaharantassa pārājikamevāti veditabbaṃ.

将森林安置其处，村庄及村庄居民亦同，按照其正确的特征而置放。在此关于偷盗的戒律中，应辨识何为“森林”的称谓。于阿毗达摩中说“所谓森林，是从宅舍外离开、居于正中之处的全部为森林。”于离行篇戒律中云：“森林戒律所说的森林乃是五环结构的营舍御坛之所在。”需知此地所引是由护戒师背对宅舍，凭借五环结构的翎帐尺度来界定。由此可见，世尊说“村庄或森林”，是区分其义，由此展现宅舍、宅舍居民、村庄、村庄居民与森林，用以惩罚恶僧的破戒场所而展示五种方舍。因此，在宅舍、宅舍居民、村庄、村庄居民及森林中，若以脚掌跌入时的坚实地点为界，则为犯巴拉基戒。

Idāni ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘adinnaṃ nāmā’’tiādimāha. Tattha adinnanti dantaponasikkhāpade attano santakampi appaṭiggahitakaṃ kappiyaṃ ajjhoharaṇīyaṃ vuccati. Idha pana yaṃkiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, tadetaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ. Attano hatthato vā yathāṭhitaṭṭhānato vā na nissaṭṭhanti anissaṭṭhaṃ. Yathāṭhāne ṭhitampi anapekkhatāya na pariccattanti apariccattaṃ. Ārakkhasaṃvidhānena rakkhitattā rakkhitaṃ. Mañjūsādīsu pakkhipitvā gopitattā gopitaṃ. ‘‘Mama ida’’nti taṇhāmamattena mamāyitattā mamāyitaṃ. Tāhi apariccāgarakkhaṇagopanāhi tehi bhaṇḍasāmikehi parehi pariggahitanti parapariggahitaṃ. Etaṃ adinnaṃ nāma.

现在，为了诠释“应夺取被指定为偷盗之物”等词义，先说“应夺取”等语。所谓“夺取”，于持牙戒律中，指未经允许占有或可占有之物。这里所说的他人占有的共同财物，不由同财主依据身体或言语给予，不经允许不可取用。所占地方上，即使物品放置于自己所处之处，亦不得随意抢夺。对保卫安全的住处，应予保护。放置于器具箱等处，须妥善守护。因执著“这是我的”，对其持有产生贪着，所有财物因不能随意取用，即为夺取。

Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ; avaharaṇacittassetaṃ adhivacanaṃ. ‘‘Saṅkhā, saṅkhāta’’nti atthato ekaṃ; koṭṭhāsassetaṃ adhivacanaṃ, ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ theyyacitto avaharaṇacittoti evamassa padabhājanaṃ vuttanti veditabbaṃ.

所谓“指定为偷盗”，这里“偷盗”之义，即为窃贼之意，此名称指偷盗的心意。因“计数、指定”有多种义，泛称为“计数”，如“识分别即聚合之计数”所说。指定为偷盗，即指定含有盗心的心，是同一心的集合。就其功能而言，以“偷盗指定”为重点。凡以“偷盗指定”取用者，即因是有偷盗心意，故应知为偷盗心，是此语的用法。

Ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyya, saṅketaṃ vītināmeyyāti ettha pana paṭhamapadaṃ abhiyogavasena vuttaṃ, dutiyapadaṃ aññesaṃ bhaṇḍaṃ harantassa gacchato vasena, tatiyapadaṃ upanikkhittabhaṇḍavasena, catutthaṃ saviññāṇakavasena, pañcamaṃ thale nikkhittādivasena, chaṭṭhaṃ parikappavasena vā suṅkaghātavasena vā vuttanti veditabbaṃ. Yojanā panettha ekabhaṇḍavasenapi nānābhaṇḍavasenapi hoti. Ekabhaṇḍavasena ca saviññāṇakeneva labbhati, nānābhaṇḍavasena saviññāṇakāviññāṇakamissakena.

“应夺取，应取，应抢，快走，腾出地方，摒弃信号”等，此处第一词作为罪状指控，第二词指行为为他人财物所夺走，第三词指藏匿财物，第四词指了知行为的心识，第五词指放置于地面等，第六词指用绳索子或其他狭长物体捆绑的行为。这些皆须理解。距离可为一件物品或多件物品，单件物品也得由了知之心获取，多件物品则由了知之心和无识之心共存获取。

Tattha nānābhaṇḍavasena tāva evaṃ veditabbaṃ – ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa.

对于多件物品，应理解如下：“应夺取”即为侵占庄园，乃是恶行中的一罪。若生起对主人不悦，为昏沉的恶行。主人则发出“我不允许你存在”的强硬反对言辞，为犯巴拉基戒。

Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa.

「窃取」是指有意图地携带他人财物于头顶，负重隐藏，是犯下严重的罪过。此行为在律中称为诈欺行为。若轻轻放下此物，即为犯嫌疑罪。若将财物放下，则为犯大戒罪。

Avahareyyāti upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa .

「拒受」是指将藏匿之物，向人说“给我”，而被请求者说“我不拿”，故意拒绝接受，犯下严重的罪过。此举使得出主张者生起疑惑，属疑罪；若出主张者将财物扔地，犯大戒罪。

Iriyāpathaṃvikopeyyāti ‘‘sahabhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

「阻止行路」是指故意夹紧第一只脚，表示“我不想和拿别人东西的人同行”，犯疑罪。若夹紧第二只脚，则犯大戒罪。

Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.

「弃物」是指有意图地将地上的财物拾起藏匿，是犯严重罪过。若轻轻放下此物，即为犯疑罪；若弃置不顾，则属犯大戒罪。

Saṅketaṃ vītināmeyyāti parikappitaṭṭhānaṃ paṭhamaṃ pādaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Atha vā paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassāti – ayamettha nānābhaṇḍavasena yojanā.

「移物标记」是指越过先前划定的标记；若越过第一步，犯疑罪；若越过第二步，犯大戒罪。或者越过第一步而只是轻微碰触，属疑罪；若越过第二步，仍属犯大戒罪——此处根据不同财物之种类有不同适用。

Ekabhaṇḍavasena pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ vā vikopeti, ṭhānā vā cāveti, paricchedaṃ vā atikkāmeti – ayamettha ekabhaṇḍavasena yojanā.

若单独情形中，执著于主从、奴婢或野兽，如有持械控诉、捕捉、偷取、拒受以及阻止通行、弃之不顾，或越界等行为，则视为单独情形之犯错。

Pañcavīsatiavahārakathā二十五种用法论

Apica imāni cha padāni vaṇṇentena pañca pañcake samodhānetvā pañcavīsati avahārā dassetabbā. Evaṃ vaṇṇayatā hi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ hoti. Imasmiñca ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tathā hi sabbaaṭṭhakathāsu yāni tāni pāḷiyaṃ ‘‘pañcahākārehi adinnaṃ ādiyantassa āpatti pārājikassa, parapariggahitañca hotī’’tiādinā nayena avahāraṅgāni vuttāni, tānipi gahetvā katthaci ekaṃ pañcakaṃ dassitaṃ, katthaci ‘‘chahākārehī’’ti āgatehi saddhiṃ dve pañcakāni dassitāni. Etāni ca pañcakāni na honti. Yattha hi ekekena padena avahāro sijjhati, taṃ pañcakaṃ nāma vuccati. Ettha pana sabbehipi padehi ekoyeva avahāro. Yāni ca tattha labbhamānāniyeva pañcakāni dassitāni, tesampi na sabbesaṃ attho pakāsito. Evamimasmiṃ ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tasmā pañca pañcakesamodhānetvā dassiyamānā ime pañcavīsati avahārā sādhukaṃ sallakkhetabbā.

此外，要用文字详述这六个词，将其分别归纳为五组五分，从而显现二十五种不净物。由此详说，乃为此处戒律中不与取巴拉基咖的规范。在此处，诸种阿阇梨注疏纷杂交错，难以判别清晰。实则诸注疏中所述者，巴利文谓“持取五形为不与取犯巴拉基咖，且专属禁受依”，以此说明不净物条款，故虽有所分，但有时以一五合集展现，有时以六分合并示现，有时说五组五分出现。此等五组五分其实不成立。因为若以单个词为界，不净物即为一组五分；然于此却是一种单独词下的多个不净物。所示五组五分中，相关内容并非无一例外皆涵盖彻底。由是此处诸多注疏堪称纷乱，难辨二义。故应将五组五分合并，所示此二十五种不净物，视为恰当而需详明标示。

Pañca pañcakāni nāma – nānābhaṇḍapañcakaṃ, ekabhaṇḍapañcakaṃ, sāhatthikapañcakaṃ, pubbapayogapañcakaṃ , theyyāvahārapañcakanti. Tattha nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca ‘‘ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā’’ti imesaṃ padānaṃ vasena labbhanti. Tāni pubbe yojetvā dassitanayeneva veditabbāni. Yaṃ panetaṃ ‘‘saṅketaṃ vītināmeyyā’’ti chaṭṭhaṃ padaṃ, taṃ parikappāvahārassa ca nissaggiyāvahārassa ca sādhāraṇaṃ. Tasmā taṃ tatiyapañcamesu pañcakesu labbhamānapadavasena yojetabbaṃ. Vuttaṃ nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca.

所谓五组五分者，曰：各种器具之五组，单一器具之五组，合法持用之五组，先前使用之五组，和供养不净之五组。其中国各种器具与单一器具五组，分别由“取、持、使用、不正行、不净弃置”等词组成。此等五分应当以上述前置使用条款做说明。而第六词“信号不可销毁”既作为规避争执和弃置不净物之通则。故此词须归入前三组后之第五组中作为共通条目。此即所说各种器具与单一器具五组。

Katamaṃ sāhatthikapañcakaṃ? Pañca avahārā – sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassāti, iminā ca saddhiṃ ‘‘saṅketaṃ vītināmeyyā’’ti idaṃ padayojanaṃ labhati. Atthasādhako nāma ‘‘asukaṃ nāma bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle. Ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabbo. Idaṃ sāhatthikapañcakaṃ.

何为合法持用五组？是指五种不净物行为：合法持用、无权所有、须弃置、利害共存、强拆弃置。其间合法持用意为持有他人器具，称为“合法持用”。无权所有指“他人之物未经允许擅取”，谓之“无权所有”。须弃置者指“不净物外壳中间装载严重不净物，犯巴拉基咖”，连同“信号不可销毁”共同构成此词条。利害共存意谓“感染不净物后继续使用”，此联系上条词，以此说明。强拆弃置意谓“有他人立刻制止仍持有，便为出家人犯巴拉基咖”，即此三词表述合法持用五组。强拆弃置则指藏匿道具，以此识别。以上即合法持用五组。

Katamaṃ pubbapayogapañcakaṃ? Aparepi pañca avahārā – pubbapayogo, sahapayogo, saṃvidāvahāro, saṅketakammaṃ, nimittakammanti. Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena sahapayogo. Itare pana tayo pāḷiyaṃ (pārā. 118-120) āgatanayeneva veditabbāti. Idaṃ pubbapayogapañcakaṃ.

何为先前使用五组？又是五种不净行为：先前使用、共持、共识使用、表示仪式、名迹行为。其间无权所有为先前使用。弃置场所有共持。其余三项根据巴利文前页定论明确。以上即先前使用五组。

Katamaṃ theyyāvahārapañcakaṃ? Aparepi pañca avahārā – theyyāvahāro, pasayhāvahāro, parikappāvahāro , paṭicchannāvahāro, kusāvahāroti. Te pañcapi ‘‘aññataro bhikkhu saṅghassa cīvare bhājiyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesī’’ti (pārā. 138) etasmiṃ kusasaṅkāmanavatthusmiṃ vaṇṇayissāma. Idaṃ theyyāvahārapañcakaṃ. Evamimāni pañca pañcakāni samodhānetvā ime pañcavīsati avahārā veditabbā.

何为供养不净五组？又是五种行为：供养、隐蔽供养、存放供养、隐匿供养、劣质供养。五者中有一出家人于僧团衣服中得意作供养，卷发污劣衣服，以此为例称为了说明劣质供养不净之基。以上即供养不净五组。是故将这五组五分合并，以此识别这二十五种不净行为应当了解。

Imesu ca pana pañcasu pañcakesu kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni. Yāni sandhāya porāṇā āhu –

于此五组五分中，依律修行者应正确识别通行之处。前人集注又云——

‘‘Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;

「物品、时节与地点，以及庄严供养中的第五项——蜜的使用，

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo’’ti.

应当权衡这五处，精明地持守。」

Tattha vatthunti bhaṇḍaṃ; avahārakena hi ‘‘mayā idaṃ nāma avahaṭa’’nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ sassāmikaṃ vā assāmikaṃ vāti upaparikkhitabbaṃ. Sassāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle , na pārājikena kāretabbo. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.

此中「物品」指器具；因使用者言『此名为器』，即便未被责难，亦当查明该器具是否属于随身物。随身物中应审视所有者是否在僧舍内或外。若于僧舍时将器具装蜜，则构成违戒；若于僧舍外，则不犯巴拉基咖。对属器具使用者，应当给予器具为礼。此即是真义。

Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi; taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tattha ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto; nikkhamitvā ca kāsāvaṃ apassanto ‘‘ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha’’nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā ‘‘assamaṇo dānimhi, vibbhamissāmī’’ti citte uppannepi ‘‘vinayadhare pucchitvā ñassāmī’’ti cintesi.

此事意在启发，此举为一事件——据说王于大城举行大塔礼拜，南面有一比库背负七肘长的青铜器，进入佛塔院。恰逢国王也来礼拜佛塔。此时众多信众云集注目。一僧受众人注视时，见到自己背上的青铜器滑落，便拾起出来说：『何以此处众目中竟落有此器，今非我所有。』遂将器具粗暴置地后离去。不久有另一比库来见此器，见器具生起恻隐心，想如是：『若在此处得此器，应以正法诘问清楚。』

Tena ca samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā ‘‘atthi dāni ettha okāso’’ti cintetvā āha – ‘‘sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu’’nti. ‘‘Kathāhaṃ, bhante, taṃ dakkhissāmī’’ti? ‘‘Tahiṃ tahiṃ gantvā olokehī’’ti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi – ‘‘katarāya disāya bahū bhikkhū āgacchantī’’ti? ‘‘Dakkhiṇadisāya, bhante’’ti. ‘‘Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi. Ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehī’’ti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi – ‘‘tavedaṃ kāsāva’’nti? ‘‘Āma, bhante’’ti. ‘‘Kuhiṃ te pātita’’nti? So sabbaṃ ācikkhi. Thero pana tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi – ‘‘tayā idaṃ kuhiṃ disvā gahita’’nti? Sopi sabbaṃ ārocesi. Tato naṃ thero āha – ‘‘sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa. Theyyacittena pana gahitattā dukkaṭaṃ āpannosi. Taṃ desetvā anāpattiko hohi. Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti. So bhikkhu amateneva abhisitto paramassāsappatto ahosīti. Evaṃ vatthu oloketabbaṃ.

正当此时，有名小须曼那长老，持戒完备且精通律仪，常住大寺。这位比库前来礼敬长老，表达自己忧愁。长老见此，后有人来告知此情况，便想：『如果你带来拥有此器的比库，我必令你受尊重。』他说：『如何能见呢？』答：『到处去见。』他巡视五大寺均未见。遂问：『众比库来自何方？』答：『南方。』他奏请：『既以长短斟酌此器，安置南方寺路上，照僧规查视，带来此比库。』遂照此办，见到该比库带器具来至长老处。长老问：『此器你所有乎？』答：『是，尊者。』问器具何处捡得，他详述。长老听其粗暴放地经过，问为何如此，他亦悉数陈述。长老曰：『如你纯洁心持取，不致犯戒；但粗暴所为犯错。教之应不罚。此器由你所护，乃你僧侣财宝。』此比库即由此获无上福报。此事如是应视察。

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci samagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.

「时节」即持物用时。器具有时共属一僧团，有时属大僧团。故当器具使用时，所适用之僧团即为持有人。以此持用者所依之团体，犯戒理应判断。持用时间须加审察。

Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ samagghaṃ hoti, aññattha mahagghaṃ.

“毁损”即为毁坏。在某一处所内，若其中的器物被毁坏，那么正是该处所的毁坏，应以该毁坏定罪。器物若仅局限在持有处所则算完整毁坏，若发生于其他处所则算重大毁坏。

Imassāpi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi. Athañño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha – ‘‘kuto te idaṃ laddha’’nti? ‘‘Antarasamuddato me ānīta’’nti. So taṃ ‘‘netaṃ tava santakaṃ, theyyāya te gahita’’nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu. Tattha bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.

此处亦有明义的事例——据说有一比库在海中间，得一完好竹篮，置于船上，做成盛水的容器，安放后前往名为舍利迦的圣地。另有比库往海中央某处寺院修行，见此盛水容器，怀善心取来圣地。此时正在饮祭食的比库见此容器，问：“你从何处得此物？”对方答：“自海中央带来。”问说：“这容器有破坏吗？”答曰：“并未破坏，竹篮破了但未用旧稻壳，仍能盛水，材质乃木头。”问他“此比库对这器物有何过失？”答曰“可能是一月或半月的过失。”又问“此过失是否为圣者所定的巴拉基犯戒？”答曰“不属。”如是说完，众人称赞“善哉！善哉！言辞述事圆满”，其中有一善行者。时有白夷王为礼敬圣地，从城中出发，闻此语音，问“何事？”听毕成套法，绕城击鼓说：“我同在此的比库、比库尼及居士，对于此过失及裁决耶他究竟都为清净完善，因这裁决我将赐予王者之法。”此施教法应加观察。

Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti. So evamāha – ‘‘iminā idaṃ thālakaṃ kuhiṃ avahaṭa’’nti? ‘‘Antarasamudde avahaṭa’’nti. ‘‘Tatridaṃ kiṃ agghatī’’ti? ‘‘Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍenti, dāruatthaṃ pana pharatī’’ti. ‘‘Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatī’’ti? ‘‘Māsakaṃ vā ūnamāsakaṃ vā’’ti. ‘‘Atthi pana katthaci sammāsambuddhena māsakena vā ūnamāsakena vā pārājikaṃ paññatta’’nti. Evaṃ vutte ‘‘sādhu! Sādhu! Sukathitaṃ suvinicchita’’nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhamanto taṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi – ‘‘mayi sante bhikkhūnampi bhikkhūnīnampi gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī’’ti. Evaṃ deso oloketabbo.

在此集合会议上，有名为阿比达玛哥达塔长老的戒律精通者。其称：“此竹篮是何处毁坏？”答曰“海中央。”问“毁坏为何？”答：“无损坏，仅竹篮破裂，稻壳被吃，去除篮口，木质部分裂开。”又问“此比库有何过失？”答“约一月或半月。”问“是否有正觉者所认的巴拉基犯戒？”答“无。”如是宣说，众人称赞“善哉！善哉！言辞完备”，有一善行者。此时白夷王为礼敬圣地离城而出，闻声问“何事？”听完全部议事过程后，于城中击鼓，宣称“我这里同在的比库、比库尼及居士，与阿比达玛哥达塔长老所定裁决，都已清净完善，因这裁决会我会为统帅者立法。”此处教义应当察看。

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati; yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.

“毁坏”即器物毁坏。新器物中的毁坏者，后续则被废弃。譬如新裁成九茄子者，毁坏八或十个，则后续是碎裂、断裂、被利器、无益的毁坏。因此，并非所有器物之毁坏，必定以破坏方式认定。由此可见，应审察毁坏之理。

Paribhogoti bhaṇḍaparibhogo. Paribhogenāpi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ, sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo – ‘‘tayā ayaṃ vāsi kittakena kītā’’ti? ‘‘Pādena, bhante’’ti. ‘‘Kiṃ pana te kiṇitvāva ṭhapitā, udāhu taṃ vaḷañjesī’’ti? Sace vadati ‘‘ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalliṃ vā pattapacanakadāruṃ vā chinnaṃ, ghaṃsitvā vā nisitā’’ti. Athassā porāṇo aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovanamattenāpi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenāpi parimajjitamattenāpi, udakasāṭikāya sakiṃ nivāsanapārupanenāpi paribhogasīsena aṃse vā sīse vā ṭhapanamattenāpi, taṇḍulādīnaṃ papphoṭanenāpi tato ekaṃ vā dve vā apanayanenāpi, antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenāpi, sappitelādīnaṃ bhājanantarapaavattanenāpi, antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenāpi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenāpi aggho bhassati. Tasmā yaṃkiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabbo. Evaṃ paribhogo oloketabbo. Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyyatthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti.

“使用”即器物的使用。使用亦引致染腐器物毁坏，故应如此判断。若有人掠取鞋子等器物，应询问持有者：“此鞋子以何方式制成？”答曰：“用脚制造，尊者。”问：“它以何材质制成，比如瓦蓝竭树？”若答：“我曾用牙刀、红树枝、制瓦板木等割、刺、用过，”则此为旧有毁坏迹象。又例如染腐物，若用眼药涂抹、以药膏、药棒、抹粉、涂抹土、石灰、用水芭蕉叶擦净或用于房屋的辟邪法事等，或用刀剑切割鳞状或头发、用工具去除米饭残渣、转动油灯蜡烛等，或将石刻字迹打掉葬弃，或在吃糖块时用指甲夹碎少许，均属毁坏范围。故凡是脚部器物，若由上文所说的持有人使用而减少者，不算作毁坏，非比库犯巴拉基戒。如此使用应察之。如此对比审察五处事项，须巧妙判断，过失或无过失，重罪或轻罪，当依地点正确判定。

Niṭṭhito ‘‘ādiyeyya…pe… saṅketaṃ vītināmeyyā’’ti. · 「应取……乃至……应超越约定」已毕。

Imesaṃ padānaṃ vinicchayo. · 此诸词之决择。

Idāni yadidaṃ ‘‘yathārūpe adinnādāne’’tiādīni vibhajantena ‘‘yathārūpaṃ nāmā’’tiādi vuttaṃ. Tattha yathārūpanti yathājātikaṃ. Taṃ pana yasmā pādato paṭṭhāya hoti, tasmā ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti āha. Tattha pādena kahāpaṇassa catutthabhāgaṃ akappiyabhaṇḍameva dasseti. Pādārahena pādagghanakaṃ kappiyabhaṇḍaṃ. Atirekapādena ubhayampi. Ettāvatā sabbākārena dutiyapārājikappahonakavatthu dassitaṃ hoti.

今复析“正当拿取”等语，由分门别类的“正当名称”等说法。如是，“正当”者，即依其性质。由于脚乃支承之处，故称“脚或足底，或额外一只脚”。以脚的四分之一部分示为不正当物品。以足底示脚部器物。以额外一只脚则包含两者。至此，一切整体皆于二级巴拉基犯戒罪状中显现。

Pathabyā rājāti sakalapathaviyā rājā dīpacakkavattī asokasadiso, yo vā panaññopi ekadīpe rājā, sīhaḷarājasadiso. Padesarājāti ekadīpassa padesissaro, bimbisāra-pasenadi-ādayo viya. Maṇḍalikā nāma ye dīpapadesepi ekamekaṃ maṇḍalaṃ bhuñjanti. Antarabhogikā nāma dvinnaṃ rājūnaṃ antarā katipayagāmasāmikā. Akkhadassāti dhammavinicchanakā, te dhammasabhāyaṃ nisīditvā aparādhānurūpaṃ corānaṃ hatthapādacchejjādiṃ anusāsanti. Ye pana ṭhānantarappattā amaccā vā rājakumārā vā katāparādhā honti, te rañño ārocenti, garukaṃ ṭhānaṃ sayaṃ na vinicchinanti. Mahāmattāti ṭhānantarappattā mahāamaccā; tepi tattha tattha gāme vā nigame vā nisīditvā rājakiccaṃ karonti. Ye vā panāti aññepi ye rājakulanissitā vā sakissariyanissitā vā hutvā chejjabhejjaṃ anusāsanti, sabbepi te imasmiṃ atthe ‘‘rājāno’’ti dasseti.

土地之王者为全地之王，是此世界的维持者，如同无忧之岛；若是仅一岛之王，则如锡兰王。地方之王者，乃某一岛之主，如宾比萨拉、巴谢那帝等。所谓藩属者，即各岛或各国分割为若干圈地供领主享用。所谓居间主则为两王之间数个村落之主。所谓铁杖者，是法的判别者，坐于法会，依照罪刑，对盗贼等施以手足断割等刑罚。若有人逃至别处，或为属官、王子等犯错，彼等上报王者，王者亲自审理苛重之案。所谓大臣者，即通晓居间要务之大属官；彼等各处寝于乡野执行王事。还有些出身王室或臣属者，主持土地分界之务，皆称为“王者”，均归于此义。

Haneyyunti potheyyuñceva chindeyyuñca. Pabbājeyyunti nīhareyyuṃ. Corosīti evamādīni ca vatvā paribhāseyyuṃ; tenevāha – ‘‘paribhāso eso’’ti. Purimaṃ upādāyāti methunaṃ dhammaṃ paṭisevitvā pārājikaṃ āpattiṃ āpannaṃ puggalaṃ upādāya. Sesaṃ pubbe vuttanayattā uttānapadatthattā ca pākaṭamevāti.

他们应被处以流放、流浪，遭断绝婚戒或放弃僧籍。于是用此等语句予以痛斥；谓曰：“此乃痛斥之言。”所谓以前缔结者，是指曾经违反淫戒受犯巴拉吉罪者。后面所提诸言辞显然务在指出犯戒事实。

§93

93. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ādiyeyyātiādīhi chahi padehi saṅkhepato ādānaṃ dassetvā saṅkhepatoeva ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti ādātabbabhaṇḍaṃ dassitaṃ, taṃ yattha yattha ṭhitaṃ, yathā yathā ādānaṃ gacchati, anāgate pāpabhikkhūnaṃ lesokāsanirundhanatthaṃ tathā tathā vitthārato dassetuṃ ‘‘bhūmaṭṭhaṃ thalaṭṭha’’ntiādinā nayena mātikaṃ ṭhapetvā ‘‘bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hotī’’tiādinā nayena tassa vibhaṅgaṃ āha.

第九十三条，如此所教戒律依照条目分明列出，以六句简明表示应受责罚之行为，简略指明可施以禁戒品等。就戒品所处之地点而言，凡这些盗取之物于何处存放，以及盗贼行踪何处，未来为消除不善比库们之贪念与烦恼，当详尽分别表示示范，此谓以“土地定处”“地面定处”等诸词作为引导设立条目解说。

Pañcavīsatiavahārakathā niṭṭhitā. · 二十五种用法之论说已毕。

Bhūmaṭṭhakathā地之论说

§94

94. Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā. Nikhātanti bhūmiyaṃ khaṇitvā ṭhapitaṃ. Paṭicchannanti paṃsuiṭṭhakādīhi paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ…pe… gacchati vā, āpatti dukkaṭassāti taṃ evaṃ nikhaṇitvā vā paṭicchādetvā vā ṭhapitattā bhūmiyaṃ ṭhitaṃ bhaṇḍaṃ yo bhikkhu kenacideva upāyena ñatvā ‘‘āharissāmī’’ti theyyacitto hutvā rattibhāge uṭṭhāya gacchati, so bhaṇḍaṭṭhānaṃ appatvāpi sabbakāyavacīvikāresu dukkaṭaṃ āpajjati. Kathaṃ? So hi tassa āharaṇatthāya uṭṭhahanto yaṃ yaṃ aṅgapaccaṅgaṃ phandāpeti, sabbattha dukkaṭameva. Nivāsanapārupanaṃ saṇṭhapeti, hatthavāre hatthavāre dukkaṭaṃ. ‘‘Mahantaṃ nidhānaṃ na sakkā ekena āharituṃ, dutiyaṃ pariyesissāmī’’ti kassaci sahāyassa santikaṃ gantukāmo dvāraṃ vivarati, padavāre ca hatthavāre ca dukkaṭaṃ. Dvārapidahane pana aññasmiṃ vā gamanassa anupakāre anāpatti. Tassa nipannokāsaṃ gantvā ‘‘itthannāmā’’ti pakkosati, tamatthaṃ ārocetvā ‘‘ehi gacchāmā’’ti vadati, vācāya vācāya dukkaṭaṃ. So tassa vacanena uṭṭhahati, tassāpi dukkaṭaṃ. Uṭṭhahitvā tassa santikaṃ gantukāmo nivāsanapārupanaṃ saṇṭhapeti, dvāraṃ vivaritvā tassa samīpaṃ gacchati, hatthavārapadavāresu sabbattha dukkaṭaṃ. So taṃ pucchati ‘‘asuko ca asuko ca kuhiṃ, asukañca asukañca pakkosāhī’’ti, vācāya vācāya dukkaṭaṃ. Sabbe samāgate disvā ‘‘mayā asukasmiṃ nāma ṭhāne evarūpo nidhi upaladdho, gacchāma taṃ gahetvā puññāni ca karissāma, sukhañca jīvissāmā’’ti vadati, vācāya vācāya dukkaṭameva.

第九十四条，此处为详细说明何谓不当取得。所谓挖土者，即挖掘土地并安放物品。所谓掩藏者，是指用粪土、泥土等覆盖藏匿物品。无论土地定处之藏物是否动用，若比库出于某种缘由知晓并起意要将此物提取，晚上起身开走，即使未取物品，在各个肢体动作中仍造作恶事。如何？彼执意取物，起身时采取各种手脚动作，处处作恶。进入住所故意弄脏，手放置诸处生恶。有人心想“此大宝物不可独取，第二次再寻找”，乃想去叫同伴打开门，在门口、手处等皆造恶。若乘别路去未得帮助，则到其躺卧处，称呼“女士”，告知目的“来，跟我走”，以言语引诱，语语作恶。彼听见言辞起身，彼亦造业恶。起身去欲见其，弄脏住所，开门后赴其近处，手脚处处皆恶。彼怪问“哪里不舒服？谁不适？”语语现恶。众集会时彼说：“我于某处得有此宝物，我们去取持行善而生安乐。”语语全是恶事。

Evaṃ laddhasahāyo kudālaṃ pariyesati. Sace panassa attano kudālo atthi, ‘‘taṃ āharissāmī’’ti gacchanto ca gaṇhanto ca āharanto ca sabbattha hatthavārapadavāresu dukkaṭaṃ āpajjati . Sace natthi, aññaṃ bhikkhuṃ vā gahaṭṭhaṃ vā gantvā yācati, yācanto ca sace ‘‘kudālaṃ me dehi, kudālena me attho , kiñci kātabbamatthi, taṃ katvā paccāharissāmī’’ti musā abhaṇanto yācati, vācāya vācāya dukkaṭaṃ. Sace ‘‘mātikā sodhetabbā atthi, vihāre bhūmikammaṃ kātabbaṃ atthī’’ti musāpi bhaṇati, yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyaṃ. Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthi. Sace pana kudālassa daṇḍo natthi, ‘‘daṇḍaṃ karissāmī’’ti vāsiṃ vā pharasuṃ vā niseti, tadatthāya gacchati, gantvā sukkhakaṭṭhaṃ chindati tacchati ākoṭeti, sabbattha hatthavārapadavāresu dukkaṭaṃ. Allarukkhaṃ chindati, pācittiyaṃ. Tato paraṃ sabbapayogesu dukkaṭaṃ. Saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca tattha jātakakaṭṭhalatāchedanatthaṃ vāsipharasuṃ pariyesantānampi dukkaṭaṃ vuttaṃ. Sace pana tesaṃ evaṃ hoti ‘‘vāsipharasukudāle yācantā āsaṅkitā bhavissāma, lohaṃ samuṭṭhāpetvā karomā’’ti. Tato araññaṃ gantvā lohabījatthaṃ pathaviṃ khaṇanti, akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vuttaṃ. Yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccati. Kappiyapathaviṃ khaṇantānaṃ dukkaṭāniyeva. Bījaṃ pana gahetvā tato paraṃ sabbakiriyāsu payoge payoge dukkaṭaṃ.

于是助者随同寻找劈柴刀。若持有刀，则取刀边走边运送，手脚处处作恶。若无刀，则到他比库或家中乞求；若乞求时撒谎言说：“给我刀，以刀利益我，我有事做，做完再还给你”，此等谎言在言语上亦是恶业。若谎言称：“帐簿尚未审理，住处地面尚需作业”，无论何种虚言，皆须忏悔。大注疏中言真理和虚妄皆为恶业，应当明知书写备载。因偷盗以前不犯巴吉罪，不故受令入罪，但若无刀，则有时因作刽杖等刑具代替，从而产生恶业。将劈柴刀砍断，折断，弄坏，至处处手脚处又作恶。砍断棘刺，受戒罪。其后于一切所用皆为恶业。简识注疏还载作恶者砍除树枝以采集箭矢刀具时，亦属恶业。若者若作此事，则起恶恶迹，欲召集同伴，集众作恶堪受忏悔。就此诸处，凡事极难免恶业，唯有采集许可之地非恶业。然取种子之后即在一切作业中罪生。

Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. Musāvāde pācittiyaṃ. Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace pana gacchanto ‘‘imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī’’ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. Kasmā? ‘‘Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā’’ti vuttattā. Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ.

研读藏经时在手脚处所造的恶业同上文所述。妄语为忏悔处罪。因毁坏经筒或摇动绳索以损坏经筒之行为，亦应如前述明察。晚上起身携带劈柴刀、藏经箱等，手脚处处造恶。若起善心意欲护持佛塔、礼敬三宝，驱使藏书、供养僧众，即使起此善意行走则无罪。为何？言曰：“意向明了第二区段……起身与行走乃是造恶。”就此而言，虽起善心而一切处所起身与行走均无罪。若修习正道于往返途中开辟路径，损毁村落，即应受忏悔。砍折小树，作恶。

Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti.

所谓那处出生的故事，如此说是因久已倾覆的陶缸之上。树枝或藤蔓吹动，并非仅指树木藤蔓本身，而是断折花草灌木等诸物因与其伴生关系而产生的恶业。

Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. Tattha ‘‘theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā’’ti idaṃ pubbapayogadukkaṭaṃ nāma. Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. ‘‘Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā’’ti idaṃ sahapayogadukkaṭaṃ nāma. Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. Kasmā? Avahārassa sahapayogattāti. Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. ‘‘Sutvā na vadanti, āpatti dukkaṭassā’’ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. Yaṃ ekādasasu samanubhāsanāsu ‘‘ñattiyā dukkaṭa’’nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. ‘‘Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. Idaṃ pana sahapayogadukkaṭaṃ. Tena vuttaṃ – ‘‘yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī’’ti.

这里有八种名为恶业的因由，在此处经由长老们开示而述说——先行恶业、伴生恶业、不净恶业、难割恶业、律法恶业、关系恶业、家属恶业和感污恶业。其中“比库心念他心念，第二次去寻找钩镰篮筐等，或行走者，其所犯为恶业”为先行恶业。此处指恶业成立之处，犯罚为须责恶业。又云“在那里砍伐树木或藤蔓，即为恶业”，是伴生恶业，此伴生恶业既为须责罚处也是处罚之处，缘何？因其行为与伴生有关。又若十种宝物、七种谷物及所有器械杂物受污者，即为不净恶业。若是椰树等果实生于此出生物受污者，即为难割恶业。又若乞食时落叶、落花不受拾取，反将其向下掷之，犯人即为律法恶业。闻而不语，触犯恶业称为关系恶业。十一种同声会中称为“家属之恶业”，即家属恶业。此比库及其妻皆不得知悉，且感污犯恶者即为感污恶业。此即是伴生恶业，如此所说：断折花草灌木等因伴生而成恶业。

Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati.

若此出生之处断折花草灌木等时，羞耻心消减，节制生起，则因斩断之缘得恶业说法而获解脱。然后不掷坚硬之土，胆怯地轻挖泥土，修习斩断恶业而平息，建立挖掘恶业。即便是挖掘不合适的土地，亦因伴生故生恶业。若四周均挖掘，连陶缸根本亦得，则羞耻心生起，因挖掘因缘得恶业惩罚而得解脱。

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, ‘‘phandāpeti, āpatti thullaccayassā’’ti vuttathullaccaye patiṭṭhāti.

说是坍塌，或胆怯地轻轻松动泥土，将之集中成堆，修习挖掘恶业而平息，建立坍塌恶业。并且泥土处处成堆，按场合场合，会得恶业。若集堆后又掷坚硬之土，生起羞耻心，因坍塌恶业得解脱。又胆怯地举起泥土向外抛出，修习坍塌恶业平息，建立举放恶业。用锄头、手或背部将泥土一个连接一个投掷，按场合会得恶业。若全部泥土移去，即使将陶缸地面露出亦生起羞耻心，因举放恶业得解脱。然后胆怯地砸破陶缸，修习举放恶业而平息，建立砸破恶业。即使砸坏亦生起羞耻心，因砸破恶业得解脱。之后胆怯地把陶缸敲破，修习砸破恶业平息，称为“敲破，犯昏沉恶业”，立于昏沉恶业。

Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. Vuttañcetaṃ –

这里可分两种解释阐述此恶业堆积：一是所谓恶行，是指教师所教之恶行被排斥后，为邻故所作之事即恶业。或者为恶作，形状难看，此为比库行为中不美之事，故亦名恶业。经中记载是如此，

‘‘Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

“所诉诸恶业，听之悉如实：

Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.

犯戒与背戒，以及造作恶行。

‘‘Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;

『人所作之恶，无论明行或隐藏；

Dukkaṭanti pavedenti, tenetaṃ iti vuccatī’’ti. (pari. 339);

即为恶行所谓者，其法即是此。』（巴利训诂 339）

Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. ‘‘Samparāye ca duggati’’ (saṃ. ni. 1.49), ‘‘yaṃ hoti kaṭukapphala’’ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. Tasmā vuttaṃ ‘‘thūlattā accayattā ca thullaccaya’’nti. Vuttañcetaṃ –

此外还有粗大增益与续增坏坏之称，谓之“厚大增益”，“增恶增坏”，又有“在恶趣”之意（相应部律藏 1.49），以及如“结苦果”等（法句经注 66；净译 91），此处应理解为合成状态。因一者所分别宣说的增益中，无有与之相等的同类厚大增益。所以说“粗大增益及续增坏”。且言此者曰——

‘‘Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

『所谓续增坏者，如所闻原样且听；

Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;

唯有一端所说者，即是接受之义。

Accayo tena samo natthi, tenetaṃ iti vuccatī’’ti. (pari. 339);

「无有灭尽」与此相同，故称为「此是」(意谓此理不灭)」（《巴利语派别集》卷三三九页）

Phandāpentassa ca payoge payoge thullaccayaṃ. Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. Ekaṃ khaṇanadukkaṭameva hoti. Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. Purimāpattipaṭippassaddhi ca nāmesā ‘‘ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī’’ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti.

在惩戒方面，每次惩戒都会积聚严重堕罪。即便惩戒后，若未去除羞耻心，仍显露严重堕罪，才得以解脱。因有累积，每次前犯均能减轻罪责。若不累积，单以失去羞耻之心而犯先前积累的恶业巴吉帝亚，则诸恶业均应受惩处。对于累积者及其对应的断除亦有多种恶行为受罚。单一的破坏行为乃恶业，但若多次破坏即成解散；多次解散即成拿出；多次拿出成尘衣；多次尘衣成堕罪，依此而减轻罪责。若由尘衣等引发内心羞耻，则多重罪责产生，惟只惩治一重即可解脱，这是《库伦达注》所说。过去罪责能够减轻，相当于二种巴吉帝亚之罪，通过两种戒律言辞的严重恶行而得，故有这个说法(《巴利语派别集》第四一四页)，此说法正续如是应守。此处应以第二条巴拉基戒的注疏严谨程度为准。

Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. Kathaṃ? Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti.

所谓「部位掩盖」，即犯巴拉基戒的罪者，虽已惩戒惩罚而不失去羞耻心，仍以瓶口从部位之底将污秽掏出。所谓部位掩盖，应据六种方式识别。如何？以瓶口的口缘为掩盖之界限，执其瓶口朝向自己者，用瓶口由底部挖出污秽，否则即为巴拉基戒。亦如由后侧掏出污秽越过边缘为巴拉基。由左侧或右侧掏出污秽必跨过对侧边缘为巴拉基。由右侧掏出污秽越过左侧边缘为巴拉基。由下方蹲坐掏出污秽越过瓶口口缘为巴拉基。此例乃单瓶一处，若绑缚数个瓶子，在瓶口以绳索连结的四处或五处之间，边缘相连多处，则掏出污秽即为巴拉基。若用绳索捆绑，断裂边缘等同为巴拉基罪。共六种地罅常识。

Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. Sesesu thullaccayaṃ veditabbaṃ.

受到限制的瓶子，第一瓶或数瓶的边缘会被解开，断开绳索，犯严重堕罪。因而导致瓶子依次被揭开，触及污秽，各部位掩盖即为巴拉基。继而揭开第一瓶即犯严重堕罪。接着断开边缘绳索为巴拉基戒。由此方法，绑缚于二、三、四瓶的边缘掩盖亦为巴拉基罪，其余皆属严重堕罪应辨明。

Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Ayamettha viseso. Sesaṃ vuttanayameva.

若无瓶嘴的边缘，瓶子以绳索束缚成圈，瓶口插入根部，则揭开第一瓶，割断根部，解开绳索即犯巴拉基。其后割断根部，根从此处往彼处均被理开护持。若不割断根部，而以手将瓶子抬起使其悬空，也属巴拉基。此为特殊情况。此为先述之引文说明。

Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, ‘‘mūlāni chinditvā kumbhiṃ gahessāmī’’ti chindantassa payoge payoge dukkaṭaṃ. Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. Gataṭṭhānato uddharati, pārājikaṃ. Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ ‘‘imasmiṃ mūle chinne patissatī’’ti chindati, chinnamatte pārājikaṃ. Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ.

有些人为了各种仪式目的，栽种刺榄树等植物于瓶子底部的根上，根扎入瓶下固定，使得「割断根而握瓶」乃恶业，稍为断根，瓶子仍立，瓶子受破坏即犯巴拉基戒。瓶子倒地拾起亦属巴拉基。若只剩一根根枝立着，认为「此处根断裂则倒」即犯巴拉基。若瓶上绑着猪样人偶，无其他杂物，亦属根断犯巴拉基。若瓶内放置大石欲掷出，分别破坏瓶壁之树枝，为恶行。砍断附近植物如树枝即犯犯恶；因拔除瓶器内的根触犯巴吉帝亚罪。

Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Paricchedo cettha pārājikaniyamanatthaṃ vutto. Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva.

若本人若不能提起缸子，而为取得缸内器具以供饮食，将饮食放入自己食器中，伏置于内缸达五个月或超过五个月，意欲保存食物，则为恶行。此处论述者是针对巴拉基戒（根本戒）之处所说。若出于保存意念，即使保存不足五个月，也必生恶行。

Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati.

所谓窜藏，指的是至多一次性将食物藏入自己食器中，此为窜藏。如从这里到那里，以至反复用尽方法隐藏，也仍属窜藏，因而生蔽垢。若窜藏行为停止，缸内仍有还未食用的食物及食器，则仍称为藏于自己食器中。如此行窜藏且不吐出所藏食物，便犯根本戒。

Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati.

所谓断握，即指手指间穿出的筷子、勺子等器具未触及缸内器物时，断握之义；如将手握成拳状而断握，即犯根本戒。

Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. Veṭhananti sīsaveṭhanapaṭo vuccati. Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ.

缸子内装置之缸盖，称缸盖；包括金银缸盖、珍珠装饰等皆属此类。此处缸盖收纳集聚之类。若心存有保存意念，乃造恶行。所谓窜藏、断握皆属恶行。缸盖等若捉住后未放置空中即高举，亦犯恶行。

Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. Kumbhimukhā mocentassa pārājikaṃ. Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā’’ti vuttaṃ, taṃ pamāṇaṃ. Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. Apica ‘‘attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī’’ti vacanato petaṃ veditabbaṃ. Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti.

啃咬及撕掉者，谓满缸上方横置一个或数个角块或口套，若启口啃咬则犯根本戒。若为半满或空缸设置，食器位置如同露用，因非整体缸内之物，故啃咬撕掉者亦犯根本戒。若缸满或半满且匀称提起，下方口角严密无破损，解开缸盖亦犯根本戒。若内缸存放任何犯根本戒之物且操纵缸器及攫取口套未超出口套，则属窜藏。因缸物皆属饮食器具，故简分为本处规则。大长部注疏云“仅以所置之处为定处，不以全缸为准，故仅凭头角少许解缸盖者亦犯根本戒”，此为标准。至于架空所置、使用衣物盖着缸盖虽有藏匿义，但不可取。律藏文中此处必须严格论处，此为律法之规定。且“本人将食物存于自己食器中”及“断握”二条须慎重察明，如内缸物非全缸，而仅局部，仍是根本戒。

Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – ‘‘mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭhati, rakkhatiyevā’’ti. Taṃ sabbampi yasmā ‘‘attano bhājanagataṃ vā karoti , muṭṭhiṃ vā chindatī’’ti imaṃ nayaṃ bhajati, tasmā sudassitameva. Esa tāva ekābaddhe nayo.

关于饮用水等，若一次性饮到醉意程度即犯根本戒，大长部注疏有明说。在大会议论中此为明示——“若饮醉而未将口闭合脱臼，脚不超过畔，口部同住则不犯；断喉者则犯根本戒。若断喉同时闭口，则也是根本戒。若饮带有植物纤维等粗糙物质，只要未过足趾，则不犯根本戒。若与口同居且饮水时生活有一处被切断者，则犯根本戒。如若口内割断纤维又纠缠脚趾而触及，则同罪。饮水时若将无常蔽遮物与口一处同时动，且处于切断状态，则犯根本戒。若脚畔及口仅限单足覆护而站立，属保护行为。”这些皆以“将食物存放于自己器具中与断握”原则为根本标准，因而极为清晰。此即断握与藏食一律一统原则。

Sace pana hatthena vā pattena vā thālakādinā vā kenaci bhājanena gahetvā pivati, yamhi payoge pādagghanakaṃ pūreti, tamhi gate pārājikaṃ. Atha mahagghaṃ hoti, sippikāyapi ekapayogeneva pādagghanakaṃ gahetuṃ sakkā hoti, ekuddhāreyeva pārājikaṃ. Bhājanaṃ pana nimujjāpetvā gaṇhantassa yāva ekābaddhaṃ hoti, tāva rakkhati. Mukhavaṭṭiparicchedena vā uddhārena vā pārājikaṃ. Yadā pana sappiṃ vā telaṃ vā acchaṃ telasadisameva madhuphāṇitaṃ vā kumbhiṃ āviñchetvā attano bhājane paveseti, tadā tesaṃ acchatāya ekābaddhatā natthīti pādagghanake mukhavaṭṭito gaḷitamatte pārājikaṃ.

若比库用手或肩膀，或用杖等某种分器物，持取食物而饮用，如此行为中，若食器中充满脚伤者所在的脏物，则犯巴拉基戒。当时虽有大缄默戒，若以手指仅一次取用脚伤者所在污秽物，也是犯巴拉基戒。若食物因染污而沉没，持取者仅一次为所缚，暂时保持不失，尚可保留。但以下情形犯巴拉基戒：用口边缘部分舀取，或用口唇擦取。若用破损器物或油脂或类似油脂性质的蜜蜂酿造的器皿，取入本人食物时，若破损因缘仅因不洁或口边缘污秽而未达一次缚，脚伤及口边缘腐败甚者，则依量犯巴拉基戒。

Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ.

若食物煮熟之后，加入蜜蜂酿制之油脂，犹如污秽般，具有伤害及制约能力，若发生烂败，仍为一次缚，能净除污秽。由口缘舀取并入食，外和内仍有一次缚保持，若口缘部分断缺，则犯巴拉基戒。若以故意心，向他人器皿中投入脚伤者所在污秽物、油脂、饮用液体、任何粪尿、皮革残片等，且用手直接放出，则犯巴拉基戒。

Rittakumbhiyā ‘‘idāni telaṃ ākirissantī’’ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ.

用空器皿时，持犯心将某物投掷过去，若当场沾染油脂并饮于五分器皿者，则犯巴拉基戒，大经中如此记载。而此处器皿干净如莲叶，且由干净媒介接触，故不能断定为污秽，应不取之。大戒律经论中对于俗众持取时抬起而动，依其处置断定为违犯戒律，这说法妥当。

Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe ‘‘sace ayaṃ jānissati, maṃ palibujjhissatī’’ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. ‘‘‘Kissa mama kumbhiyaṃ telaṃ ākirasī’ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya’’nti kurundiyaṃ vuttaṃ. Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. Theyyacitteneva jajjaraṃ karoti ‘‘savitvā gamissatī’’ti pādagghanake savitvā gate pārājikaṃ. Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. ‘‘Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo’’ti aṭṭhakathāsu vuttaṃ. Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. Yo pana ‘‘vaṭṭitvā gacchissatī’’ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. Aṭṭhakathāsau pana katthaci pārājikantipi likhitaṃ, taṃ pamādalikhitaṃ.

当他人空器皿放置以备收藏，且其中沾染油脂时，若因畏惧对方知晓而故意持犯心将其油脂饮用，则犯巴拉基戒。若由清净心持取，则交还他人，为所持者的财物，称为器皿所有权。若不交还，则因占有人失物而犯巴拉基戒。若他人空器皿投入其他油脂，持犯心将该油脂投掷入器皿中，依前说法亦犯巴拉基戒。若以本人空器皿知悉他人投入油脂，故意放回器皿者，依前说亦犯巴拉基戒。若由清净心放回，之后用持犯心持取，则乃犯巴拉基戒；若由清净心持取，则未犯戒，不惹过失，大戒律经论中记载此为无过。曾有建言怒言“为何我的器皿中取油脂”后，自己取出弃之，非器皿所有权。若以故意心用口边缘擦拭器皿，意欲刮取器皿中油脂，则在擦拭过程中犯巴拉基戒。若用故意心敲击器皿，意言“敲敲后出发光”，若油脂擦拭后出光，即犯巴拉基戒。用故意心破坏器皿，切成上下或中间断裂者，此乃心障，为避免此类，应妥善保管。此处分裂定义为：omaṭṭha 为向下断裂； ummaṭṭha为向上断裂； vemaṭṭha为如臁分断。若外侧断裂仍使脚伤污秽入侵，则犯巴拉基戒，因为污秽物质浮于外侧，未归于器皿内部。若内部断裂相似亦犯戒。故只要断裂至外部，至断裂处不复污秽，即归器皿所有。断裂处必须从内外两面清理，分裂线处乃是礼节之别。断边断处，由外面处理者为内部断处，反之亦然，依理是适当规定。若以故意心将器皿基础或支撑筒移位，或使其倒下，则行人为犯巴拉基戒。若明知持有油脂性物质容器为空而使器皿摇晃或破裂，则之后容器所盛余油脂为器皿所属财物。大经论中对此亦有所记载，然记法有所遗漏。

Paripuṇṇāya kumbhiyā upari kathalaṃ vā pāsāṇaṃ vā ‘‘patitvā bhindissati, tato telaṃ paggharissatī’’ti theyyacittena dubbandhaṃ vā karoti, duṭṭhapitaṃ vā ṭhapeti, avassapatanakaṃ tathā karontassa katamatte pārājikaṃ. Rittakumbhiyā upari karoti, taṃ pacchā puṇṇakāle patitvā bhindati, bhaṇḍadeyyaṃ. Īdisesu hi ṭhānesu bhaṇḍassa natthikāle katapayogattā āditova pārājikaṃ na hoti. Bhaṇḍavināsadvārassa pana katattā bhaṇḍadeyyaṃ hoti. Āharāpentesu adadato sāmikānaṃ dhuranikkhepena pārājikaṃ.

若满器皿上方放置石块或石盘，意图使其倾倒破裂，致油脂流出，则犯巴拉基戒。若空器皿上方放置重物，之后盛满后倾倒破裂，则视为器皿所有权。此类场所无油脂器皿时，若因场所无食物存放权导致行为时，将不视为犯巴拉基戒。器皿损坏导致器皿所有权者仍视为犯戒。若由持有人却未交还，犯巴拉基戒。

Theyyacittena mātikaṃ ujukaṃ karoti ‘‘vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī’’ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. Kasmā? Ṭhānā cāvanapayogassa abhāvā. Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati.

持犯心故意将器皿托平，意谓“将摇晃后离开，待时或交还”，不论托平或离开，做托平行为时即犯巴拉基戒。于此处所用器皿，乃包含之前诸次使用的藏聚。托平后用水净洗，则托平或离开，均属于器皿所有权。何以如此规定？因此处为弃置坛所，无油脂存放之地，若无此行为，必定舟船上将有累积。

Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – ‘‘bhindati vāti muggarena pothetvā bhindati. Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. Jhāpeti vāti dārūni āharitvā jhāpeti. Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya’’nti. Tattha purimadvayaṃ na sameti. Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. Tasmā ettha evaṃ vinicchayaṃ vadanti – ‘‘aṭṭhakathāyaṃ kira ‘ṭhānā cāvanassa natthitāya dukkaṭa’nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika’’nti. Pāḷiyaṃ ‘‘dukkaṭa’’nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. Pāḷiyañhi theyyacittapakkhe ‘‘bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī’’ti evameke vadanti.

此处关于‘断’与‘舍’等词，在注疏中曾这样说明：‘断’是指用锤子击打而破裂。‘舍’是指用水或棍棒敲击后推开。‘燔’是指取来木料进行燃烧。‘不使用’则是指不应啃咬或摇动；‘发声’、‘喷射’，或‘吐出’、‘倒置’此类行为，若不能保障场所纯净，便属犯过，是佛法禁止的恶事。倘若有任何恶行，取出后当舍弃。这里前面两个情况不可混同，因以陶器洁净和金属洁净等制作方法合为一类，而后面两个则即使未保护场所，也可施行。因此据此有说：注疏中特别指出“因场所不可被玷污故恶，乃针对后两个状况说起。若舍弃或断坏时，场所有所保护，则为纯洁，因此故意犯此破坏者属犯巴拉基犯。”假如以巴利语‘恶’指犯戒而言？则否，广义含义更贴切。巴利文本明曰，‘断’是指用水相结合而断，‘舍’是指出血或喷出、分泌等。此乃有人所言之义。

Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. Tasmā vohāravasena ‘‘bhindati vā chaḍḍeti vā’’ti vuccatīti. Evametesaṃ padānaṃ attho gahetabbo. Nāsetukāmatāpakkhe pana itarathāpi yujjati. Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti.

其义要旨是：如同整齐割禾者仅为了断除而无法割到根蒂，这里同样，‘舍’时只截断水、棍棒等生物体，除垢者舍弃油脂。故言‘断’或‘舍’皆合适。若无破坏之意，有时也有所采用。注疏中即以此理逐渐探讨前后文义，师长们精心钻研，不可不详察之。

Bhūmaṭṭhakathā niṭṭhitā. · 地之论说已毕。

Thalaṭṭhakathā陆之论说

§95

95. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. Evaṃ sabbadisāsu sallakkhetabbaṃ. Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. Sesaṃ vuttanayamevāti.

第九十五条中，“置地面”指的是在土地、岩石、山峰等处，任何时放置物品，无论有无遮盖，都须审察其是否具备地面之特性。如若快餐，即应依口器及餐饮法器、食器取舍之规矩检视。若为单件衣物，应依衣布保管者、出入之规则判断。若物为沉重且携带负重，如铁块、胶块、液体瓶等，应依据容器场所限制法分辨。链条状物亦应辨明其置地状态。若系挂于用来遮盖防护用具，握取并用力拉扯，或者从侧面有意碰触导致空间压迫者，属巴拉基犯。此等状况于各方面均应加以识别。若衣服被掀翻，所致头发披散给风吹动者，亦属巴拉基犯。以上是条文阐述。

Thalaṭṭhakathā niṭṭhitā. · 陆之论说已毕。

Ākāsaṭṭhakathā虚空注疏

§96

96. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. Bhikkhu ‘‘sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī’’ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. Tassa bhikkhuno dukkaṭaṃ. Taṃ aphandento hatthena āmasati, dukkaṭameva. Ṭhānā acāvento phandāpeti, thullaccayaṃ. Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ.

第九十六条中，关于空处石头孔洞的六种形态及其场所限制需注意：前有面颊下巴，后有肩膀，双侧翼展环绕，底部脚趾甲端，上方尖端等部位。比库若言‘我将拿起空处的石块’时，于前方站立，或伸手去拿，该石块依然悬空移动。若将风吹起行路径阻挡，则属犯戒之过错。若强行将其用手按压，也属恶业。若无视场所，强掀、推动石块，使其触及面颊下巴、肩膀生理结构甚至反覆穿越两侧翼端，则犯巴拉基越戒。脚趾甲部位亦然，若用指甲撬动又触及上下尖端，亦属犯戒。

Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. Dutiye pārājikaṃ.

比库若用悬空的石块触及头及其余部位，该处即为该石块场所。故此若用手握持该处，随后又用另一只手移开石块，则犯巴拉基过。若用另一只手接替握持，石块自然回到原处，则不犯。明知石块被握处为场所，仍故意使用单脚跨步进入，则为错误恶行。若此时重复犯戒，则称为二犯巴拉基。

Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. Sace pana aṭavimukhe uḍḍeti vā gacchati vā ‘‘aṭaviṃ pavesetvā gahessāmī’’ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. Kapiñjarādīsupi ayameva vinicchayo.

比库立于地上之石块或两岩间且可走之石块上的三处位置，彼处即为此石块之所在处。若弃铁椎抡击该处，直到至少有一处接触地面，该行为即为恶业。若头发稍稍脱离地面，则因未完全触地，依此为犯戒。带铁笼之石块，取下携带即犯戒。若脚未踏实，须处处用脚掌着地。若步履行走于林中，以惰意将脚拉低地表，穿越门户边界，则犯巴拉基。树枝为绳索状物，真实界限即为触及处。若以手持杖杈或棍棒驱赶猛兽，使其进入森林外，猛禽起飞穿越界限，则犯巴拉基。若比库离开村庄进入村外或离开住所进入屋外，持棍棍击伤猛禽，猛禽飞入村外及屋外，该处即为石块所在。若突然起飞或移动到村界线外，意图进入森林，则因起跳时所发愤怒及恶意而犯戒。原因是，村外原本即为该处界域。此结论亦适用于猿猴等兽类。

Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo.

风吹动的笮笮鸟（即竹节鸟）被拦在风起的地上，像固定了一般，停留着，仿佛空中行走着的笮笮鸟被束缚住。它面向前方，用一只手抓住一端，从这里到那里不移位，这样的行进阻断属恶行。若未移位而移动，则为懈怠行为。若移动位移，即犯巴拉基（最重戒律）。其位置的区分，如同围绕六个形状标记应当辨明。

Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. Pacchā gahitokāsappadesato cāveti, pārājikaṃ. Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. Veṭhanepi ayameva vinicchayo.

被束缚的笮笮鸟抓住一端时，被第二个人摔倒在地却依然立稳，有两个位置——手和地。像被抓住的部分被移位即为懈怠行为。然后从地面用第二只手或脚踢起，即犯巴拉基。第一只手从地起身即懈怠。然后再由抓持处移位即犯巴拉基。不松手而直接垂直用该手将落地的部分撑起，也犯巴拉基。敲击也属于这种判断。

Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. Gahitappadesato hatthaṃ apaneti, pārājikaṃ. Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. Patte patitepi eseva nayo. Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. Aggahetvāva yāti, dutiye padavāre pārājikaṃ. Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti.

有人切割黄金或白银装饰品，如黄金棍断裂，掉落下来，当有比库心怀戒意手抓住空中飘落的物件时，抓住的位置即为该物件所在点。若移位手势即犯巴拉基。拾起地上僧衣用手踢起亦犯巴拉基。即使没拾起而离开位置转身，第二次落地时亦犯巴拉基。若用手指头、头部或脚等支撑抓住，即犯巴拉基。若放开后转身离开，第二次落地时犯巴拉基。物件落下的地方即视为物件所在的位置，而非覆盖全身的僧衣。

Ākāsaṭṭhakathā niṭṭhitā. · 虚空注疏已毕。

Vehāsaṭṭhakathā空中注疏

§97

97. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ.

关于安放在床榻等处的器物，是否有盖，戒律方面均为恶行。对床榻上器物位置的判断按此处讲的标准判定。特殊情况是，假如空中自由的笮笮鸟(或担子)绑在床榻或座位上，中间未触碰床面，仅触床脚部，则该处所在脚部的位置为所在处。超过脚部即犯巴拉基。若夹带床榻时，床榻脚部所触位置为所在。有坐榻时扣住的竹管或木棍处仅触及背面，不超过背面，超过一点即犯巴拉基。抬起头发即犯巴拉基。用绳绑缚着已经扣上的僧衣放开即为懈怠，若离开位置则犯巴拉基。脉络位置的衡量，也用放开或割断成数量衡量。未割断但未放开也算懈怠。保护着竹管等物时位置即为其所在。何谓所在？因其自然束缚。若不握手空中托举即犯巴拉基。展开后放置的所立点，视为位置。按置物原则定其所在。若物体静止时触及一端的地面，即有两个所在——物体本身的点和地面点。以此来判定不被束缚的笮笮鸟的相关处所。用绳子绑缚的判别亦复如是。

Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhadaṇḍake vā. Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. Ante gahetvā ākaḍḍhantassāpi eseva nayo. Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. Muttamattameva hi taṃ ‘‘ṭhānā cuta’’nti saṅkhyaṃ gacchati. Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ . Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. Valayassa hi sabbopi cīvaravaṃso ṭhānaṃ. Kasmā? Tattha saṃsaraṇadhammatāya. Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. Cīvararajjuyāpi ayameva vinicchayo.

僧衣缠绕时，绑在衣管或竹杆上。缠绕后绕过顶部或下方，用僧衣所立的点及接触点作定点，而非整个衣缠成套的所有部位。由此得知，若用心念握住该顶端衣缠，挣脱后绕过杆上立点，超过一寸半横量则犯巴拉基。拘拿末端时亦同。衣缠如果左右两边用手绑缚，超过左右交接点十二指横量亦犯巴拉基。抓起扯断发髻长度亦犯巴拉基。接触或未接触缠绕的僧衣，用绳绑缚后再放开则为懈怠，若释解则犯巴拉基。懈怠的数量以「断处」来计。缠绕时若放置树枝插入撑开即懈怠，放开也犯巴拉基。环绕系结，切断或放开一根或整束，懈怠；切断和放开均犯巴拉基。不切断也不放开仍旧保持衣缠状，继续维护即为该状。戒律在于用手握持空中吊挂，即犯巴拉基。伸展开摆放的地方，视为该位置。对该处所的缠绕及安放，按前述方法判断。若物体僵硬固定于地面，则有两个位置点，衣缠和地面。以此为据来判定不同位置。用绳索绑缚的情形也是如此。

Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. Pacchā bhittiṃ moceti, pārājikaṃ. Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. Tattha vuttoyeva vinicchayo . Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo.

若将钩杖挂置的器物，如药罐或药瓶等，未接触墙或地，则持钩杖揪拉向外使器物离开墙面，钩杖断裂即犯巴拉基。器物被绑着，拔起顶端使器物空中悬挂而钩杖末端未出则犯巴拉基。器物依附墙壁时，先拔钩杖顶端即懈怠，后放开墙壁即犯巴拉基。先放开墙壁而后拔钩杖的情形亦同。若因无法搬动沉重物件，先将器物依附在墙壁，再拔钩杖，则放开墙壁后拔钩杖的长度即犯巴拉基。本人既未执行，且所在的地方不算位置。若接触地面站立，该处也有两个位置。对此亦依前述判断。若挂着的器物是用索绳固定的，又是从索绳和钩杖同时拔除，则此时也犯巴拉基。器物依附的墙或地的不同位置因素对此作判断。

Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. Parato pellentassāpi eseva nayo. Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ.

所谓断牙者，是指断裂整齐的牙齿或断折的牙齿，或本来就是断裂的牙齿；然而象牙却是弯曲的牙齿，唯有断折之牙。借此分别并立置的牙齿，如尖骨(钩子)所说，应依据此加以判别。若是在两只或三只牙齿依序排列而立中，装设弯钩或断裂牙，在上端或根部抓取并拉扯，超过一颗牙齿的空隙，则犯巴拉基戒。此种空隙即是它们的所在，并非所有牙齿或象牙。面向牙齿方向站立，在中间抓取并拉扯，若从两侧超过牙齿空隙则犯巴拉基戒。相邻者同理。用手抓取，将整齐牙齿拔起，即使只有尖端部分离开亦犯巴拉基戒。靠着牙齿安装的牙齿被磨损时拉扯，若从顶部的空隙处、或从根部超过空隙，亦犯巴拉基戒。在牙齿面前站立拉扯，若超过相邻牙齿空隙，则犯巴拉基戒。拔起整齐牙齿导致尖端部分离开亦犯巴拉基戒。

Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. Piṇḍiṃ chindati, pārājikaṃ. Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. Yo pana ‘‘chinnamattā patamānā saddaṃ kareyyā’’ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo.

所谓树枝附着，是指将树枝等附着在椰子树等树上，依尖骨所说即应据此判别。其本性是椰子林中椰果的杂秽。填满之处为巴拉基戒事。若切断椰果，即犯巴拉基戒。由顶端置叶片等而得两处所在，即安装处和所缠绕处，应据尖骨说据以判定。若因恐惧自用顶端叶片加置切断椰果，即其性质为切断而犯巴拉基戒。自己作处即非定处。此法应据以辨别一切树木的花果杂秽。

Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. Sahādhārakena harantassāpi eseva nayoti.

所谓叶托者，是指树叶的托架、环托架或杆托架等，凡支撑叶子或附属部分者，皆为叶托，数目随之记数。叶面所安装处即叶托之所在。叶托分为五种形状的所在范围。站立叶片，拿着叶背曲折处，在四方从任一处拉扯，若超过相邻叶托之空隙即犯巴拉基戒。向上拔动尖端部分亦犯巴拉基戒。拉他一起夺取者亦同理。

Vehāsaṭṭhakathā niṭṭhitā. · 空中注疏已毕。

Udakaṭṭhakathā水注疏

§98

98. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. Evaṃ chahākārehi ṭhānaparicchedo hoti.

第九十八条水器所在地——指放入水中的所在。因国王畏惧而将水中的铜器等覆盖，放在净水池等不浑浊的水中。其立足之处即所在，不是全部水面。若由深水处涉足，则为恶业过失。如用手或脚于手臂间或脚间反复使用，则为恶业。此法同样适用于装水的壶缸，涉及上下浸没之处。若其中见到任何水草或水螺，怖畏而逃走，则不犯戒。土壤的矿石等地面埋入的水器应遵尖骨所说的判别法。此处的特殊之处是挖土时有拉锯动作，此即其所在范围以六种形状划分。

Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo.

在水莲等花中，若填满果实处即犯巴拉基戒。水莲类中只要那一株的芦苇未断，便守护至终。莲花类在杆断裂内部空洞的，则即使未断也不守护。由止住者砍伐并安置的水莲果实，即是该处的所在，若装满即为惹恼犯戒。与手绑缚的花果相同，若花果处被袈裟等缚住，便是被缚的所在，应根据地面与水器等尖骨所说判别犯巴拉基戒。水莲类有长薄筒状，花或管切断后插入水边绳索中，或以草束缚，长花与管依其横向环绕而得到水器边缘上下相当的所在。共有六种形状，分别划定所在。

Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. Atha pana parikappeti ‘‘ettha gataṃ gahessāmī’’ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. Uppāṭitamatte pārājikaṃ.

若将放置于水器边缘的花束撩起，使之摇动且以尖端等顺着合适所在挪动，则犯巴拉基戒。若之后起誓“我去取回那里”，则在守护期间守护；在所去处取走则犯巴拉基戒。若将水器中的花整体撩起，并拔起使尖端部分超出水器，则犯巴拉基戒。拿着花束玩弄，撩起者不算是水器之所在，因撩起的理由犯巴拉基戒。若花束被绑缚，无论是在水器边缘、树上或枝头被绑缚并安置，若解开绑缚后被抢夺，则犯杂秽戒；解开绑缚后后来抢夺者亦同样。此称为聚合地方之所在范围，并据此划分为六种形状。持有莲花之人若未置于水边，且亲自拉扯花或叶片，视为惹恼犯戒。因撩起故犯巴拉基戒。

Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. Sesaṃ uppalādīsu vuttanayameva.

于花叶处，有人虽未拔起，但若折断初开的莲花，则犯堕巴拉基戒。以后于花叶处折断者亦堕巴拉基戒。折断初开的莲花时，应采花后将枝叶丢弃制作。将之置外，聚集欣赏、缠绕重负的花，亦同此法。以枝棍或木杖等充当支撑物者，折断时堕巴拉基戒。新芽用锐利木棍钻刺应割断处。若折断者，嫩根未断，仍可保护。雨后出现的叶片或花，应加保护，此点乃大注中所述。使用荆棘做为枝杖，因如年轻幼虫般俱刺，不能长久保护。其余关于莲花等详细规则同此规范。

Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ.

关于鱼、龟类、蛙及其他水栖动植物的处所，都是完整水族的家。当有人在捕鱼处用绳索、网具、叉钩、手抓捕鱼类时，只要此鱼以其体充满栖所，则于此处捕鱼犯堕巴拉基戒。若鱼游泳逃离，飞越空中，或从岸上跳落水中者，捕捉亦犯堕巴拉基戒。龟若离开水陆地行走，被捕亦同此法。释放水中生物犯堕巴拉基戒。

Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. Evarūpā hi tattha katikā. Kacchapepi eseva nayo.

在各村镇，凡是大型池塘池畔，均有挖掘水道的人，专为排水之用。小池塘的主人会挖掘池畔，将池水引出以供自家灌溉。水源充足时，小池塘主人会清理水道，打开池塘排水口。此后鱼群逐渐游出进入池塘，栖息下来。池塘及水道的鱼类不会互相辩护争斗。各自池塘内的主人和水道中的鱼类，虽出没于各自池塘水源，但对于他人鱼类捕捞时，不会妨碍。如果有人在池塘或大池塘、或水道捕捉鱼类，应视为不当行为。小池塘及池水中鱼类不允许捕捉他人捕获的鱼类。若在大池塘、水道或池畔捕鱼，且自知属于他人者，不得如此为。小池塘及排水沟内捕捉之鱼，若被捕捉者用力抗拒，需用力捕捉。游泳之鱼若跳出水面、飞空或岸上跳落，无论空中或岸上捕捉均不得理会。因其主人自始终留守鱼所在栖所。龟类亦同此理。

Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. Kacchapepi eseva nayo.

若鱼游出小池塘，爬上池塘岸边小池，虽被捕不得弃弃放走。若从池塘岸边小池起爬至排水水道，捕捉亦不应弃弃。有人于池塘岸边小池引诱鱼，令鱼进入而捕捉，实则为弃弃之流。诱导鱼至排水水道再捕，非弃弃。有人从普通水源捕来鱼，放于池塘排水水沟内喂养，每日喂养多日后，虽亦属弃弃，龟亦同法。

Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. Yo tattha gantvā ‘‘yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī’’ti gaṇhāti, agghavasena kāretabbo. Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva ‘‘punapi āgacchissāmā’’ti sālayā honti, tāva te sassāmikamacchāva. Yadā pana te ‘‘alaṃ amhāka’’nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. Paṃsukūlasaññissa anāpatti. Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti.

旱季时，河流干涸处仍有积水，人们为捕鱼往往投掷诱饵，如藕果等，诱致鱼群聚集。鱼受捕杀后，尸体被漂浮水面，或游于浅水。若有人前往，言曰“等到鱼来，我们就捕”，而捕鱼须用力。以尘堆衣观念捕捉不算弃弃，若捕获后用于食物，属应有器皿。人捕鱼后，将鱼放入后取出，食用后又来时，鱼即为原主所有。若鱼说“属我”，他人擅自抢夺则犯恶业，但以尘堆衣之别不算。此如鱼龟，凡水生生物之财产归属，理应如此辨识。

Udakaṭṭhakathā niṭṭhitā. · 水注疏已毕。

Nāvaṭṭhakathā船的注释

§99

99. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento ‘‘nāvā nāma yāya taratī’’ti āha. Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi ‘‘nāvā’’tveva veditabbo. Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. Idha pana ekassapi vāhanikā ‘‘nāvā’’ tveva vuccati. Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. Sesaṃ vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

第九十九。关于船只。初开时有船员说“船即是那可航行的舟”。故此处“船”一词包括最后一座船屋和横笛之类。界限封闭后，浮筏借由封闭船栏结绳固定，其管辖范围跟随船只。这里船员间称呼彼此使用的“船”显然指称载具。描述船只时，在泥沼岸边放置的长柄也属船的范畴。关于搬运船只及放行有关，其放行处于未松绑状态前不离船，绑缚仍在则属恶行。即使松绑亦犯小过和巴拉基戒，后面有详细论述。此为本巴利语文注解。

Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva , tasmiṃ muttamatte pārājikaṃ. Tattha yutti pubbe vuttā eva. Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. Tassā pañcahākārehi ṭhānaparicchedo veditabbo.

此处所说之巴利语断解——「坚持于船身系缆，使船固定于一处」谓一固定位置的束缚，仅此即为越戒。此理此前已有解释。漂浮船只则因水域不同而有所定所，此即自身所在处。因此，上方发声或下方吐气，或向四方吹气超过吹口即为越戒。静水中固定于本性的船只，无论是在前、后、左、右方向若被木桩穿破吹口，且超过另一只停于水中的船只，即为越戒。若船只头端因上方吹气而解脱，下方再用船底吹口吹破脖套环，也属越戒。系缆于岸边，若固定的风筝固定吹口及系缆处均在，则为两个位置。第一固定器放松称为愚痴执著，继而用他形状遮蔽彼处，亦为越戒。如先放开固定，随后解除系缆，依此理同样适用。将船置于岸上，拔起固定之风筝，仅留吹口为位置。以五个方面划分此位置，应加说明。

Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo.

拔去系缆，留岸边固定的吹口位置，亦须以五方面分辨此位置。由于某处吹口连同上部溢出的脖套位置超出限度，即应察知越戒。岸上坐置，搭着两根木棒的船只，此吹口即位置。依遣论文规则，以床脚为界、以绳索系缆桥段结合起来作城乡界限，应作如是判断。

Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā · 若以绳索系缚之船，不解开六十或七十寻长之绳索而直接拖拉

Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. Bhaṇḍadeyyaṃ pana hotīti.

割断树根，连同系缆绳索，若漂浮船只固定于岸上，则吹口不足为据。又依绳索划分，将岸边朝船只一侧留置至后方起点之地面长度视为一位置；而船之长边及绳索与岸地相接部分，则为另一岸上位置。此长边或短边若超出吹口限度，加上脖套位置解脱，则为越戒。若登岸船只怀持布施心，焚灯或鹫翼相似装饰物，或撑伞覆衣鞋，抬手招呼召唤风吹，若风力强劲吹船离岸，即属风力所致，船只被吹走因此失去生活资具。若存在此情形，则上述位置放弃之用也无效。若船行至彼岸，破坏规律，进入其他地区，亦属越戒。若自行离开一村落诸位置，不失信义，因无贩卖之事；若携带财物则另当别论。

Nāvaṭṭhakathā niṭṭhitā. · 船的注释已毕。

Yānaṭṭhakathā车乘的注释

§100

100. Yānaṭṭhe – yānaṃ tāva dassento ‘‘yānaṃ nāma vayha’’ntiādimāha. Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. Ratho ca sakaṭañca pākaṭameva. Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ.

100. 船只之界——谓当时指出『所谓船只』等语。其上盖有亭阁状之防护物，四面布幔遮盖，周边缠绕绳索固定。两头装饰有金银饰品，供养者赠予，饰以鹰翅型装饰。车轮及车轴亦称显著。若其中安置有知觉或无知觉的货物及器具，并由贪心者侵犯船只之内外层界限，则应依规定，断越戒。

Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. Thalaṭṭhādīsupi ayaṃ nayo labbhati. Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. Sace pana goṇā ‘‘nāyaṃ amhākaṃ sāmiko’’ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. Cakkātikkame pārājikaṃ.

此乃特殊情形：若船内载有由米等组成的器物，若从包装器皿中抽去一部分，释其内容，则属盗窃，断越戒。陆地界限亦适用此理。『将取船只』等语，指第二种实施之事。所谓『占据位置』，指一具船上有十个着力点，即八脚及二轮。贪心者若从上方席位强拉他人脚，犯愚痴执著，即越戒。轮子因着陆面稳定而超出限度，亦属越戒。若被占有人识破『此非吾物』，丢弃席位而胜出之者，无论是站立或缠住者，均为护卫。贪心者若复以直正手段夺回席位，并严密结合加固脚绳、笼络、封闭以阻住护卫者，则亦属愚痴执著。轮子被占亦为违戒。

Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo.

若一步步沿路踢倒一个轮子，则剩余轮子为先驱回路。第二个轮子则因转动而绕行，单个轮子虽在，亦无生活资具。贪心者若以直正方法夺席，当座轮因超过吹口限度而越戒。四轮车有十八个固定点，八轮车有三十四个。由此可见，运载车辆的界限因车而异，须区分。

Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. Tathā pathaviyaṃ ṭhapitassa. Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ.

若在柱顶一根柱子的一侧，柱后有两根支撑柱扶持着而立，三根支柱的轮圈所在则有五个支点。若柱顶下侧有加固扶持，则为六个支点。背后若无支撑，而仅靠柱顶支撑之柱作为扶持柱，则有三或四个支点。柱顶上置有木板或其他板材者，有三个支点。同样地，置于地面之物亦是如此。柱顶被锯断或锯斩，同时前后两处失去支点，即为毁坏根本大过错。拆下轮子，取两根轮轴，安置于木头上两处支点，锯断或锯斩超过缝隙，即为大过错。置于地面之物，柱顶及四边均有小孔支撑，有五处支点。若把柱顶抓住锯断，越过前后支点，即为大过错。抓住上边锯断，越过前后支点亦为大过错。抓住侧边锯断，越过维系支点所在支点则为大过错。抓住中间锯断，超过缝隙即为大过错。若无上端固定，但同侧对外上方开有穿孔，轮轴插入其中者，轮子触及地面而站立，则因轮子旋转的四方边界越界，应知为大过错。若轮子未在地面上放置，只有一个支点，分五部分支承轮子。以绳索及轮轴触及支撑轮子的两处，双脚抵蹬地面，或手持绳索将轮子从上扯起，若托起部位缺失，则该处不属自身所有支点，故即便立于此处，因超越剩余支点，即为大过错。

Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. Pacchā pathavito kesaggamattuddhāre pārājikaṃ. Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, ‘‘yānaṃ avaharissāmī’’ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. Sesaṃ nāvāyaṃ vuttasadisanti.

依靠墙壁立着的轮子有两处支点。弃去靠墙一侧支点即属大过错。背后由地面支撑的轮子同样属大过错。若靠墙一侧的轮子支点未受损害，则该处视为有效支点。若以绳索从下方持拉轮子，触及墙壁侧并超过墙边缘，则属大过错。行者乘坐行路之车，若有人从车上下车沿路前进，另一位比库行路时见无人防护而准备乘车说“我将使用此车”，而不经许可便拿去使用者，称此为非法取用，适用律制之范畴。此类事例，诸论书有明说。

Yānaṭṭhakathā niṭṭhitā. · 车乘的注释已毕。

Bhāraṭṭhakathā负荷的注释

§101

101. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. So sīsabhārādivasena catudhā dassito. Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. Etthantare ṭhitabhāro sīsabhāro nāma.

第101条。此后有关头部负重。负重分为四种模式。其中心为头部负重，为防止迷乱，应观察头发等部位的界分。于脑门处有额间区域，后脑则为头发集中处，此处带卷发。两颞之间及头发覆盖处有耳鬓鬓角，此称为“耳尖”，其下方即为耳下区域。以上均是头顶部位范围。另有一种负重称为头部及颈部负重。

Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. Etthantare ṭhitabhāro khandhabhāro nāma.

在人脸两侧，由耳尖环绕，向下至颊骨缘，向上至发际缘，后侧有额间及后颈发际，覆盖心窝范围，此处称为“颈部负重”，即颈部承载负担之部位。

Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma.

由额间下至心窝，向下至足趾尖，此为腰部范围。此为全身周围分布的负重，统称为腰部负重。

Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. Etthantare ṭhitabhāro olambako nāma.

由发际缘下端至手指尖，此为悬挂处范围。此类负重名为悬挂负重。

Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu ‘‘idaṃ gahetvā ettha yāhī’’ti sāmikehi anāṇatto sayameva ‘‘mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī’’ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ ‘‘vahatū’’ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo.

现在在头部负重等事上，这段预先断定的决定是——若比库对主人说：“我拿着这个走这里去。”但主人不答应，自己却心念：“要把这个给我，我来帮你拿行李。”于是拿着主人的行李走动，这种替他人揽负行李的行为是错误的。如前所说，头部分割处还未愈合，从此处反复摩擦、擦伤、擦破，构成恶行。把行李仅仅放在身体上，心里产生“帮主人搬运”的念头，则因非心意一致，犯巴拉基戒。即使未置于身体上，只是头发和头皮沾染行李而去除，也犯巴拉基戒。若肩上负一重担，头部承载另一重担，应以两处负担所在之处进行认定。这段教说纯属于头部负重等事的戒律讲解。被说为头部负担者，其实对身体其他负担亦适用相同认定原则。

Hatthebhāranti ettha pana hatthena gahitattā olambako ‘‘hatthe bhāro’’ti vutto. · 『手中负担』者：于此，因为是用手执取，悬垂之物被称为『手中之负担』。

So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, ‘‘hatthe bhāro’’ tveva saṅkhyaṃ gacchati . Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti.

无论首先拿起的是地面上的物品或其他，只要心清净，以手持负担计算之，心念“一手负重”时，就是犯巴拉基戒的。因为此时心念重物所在之处，而在地面或其他所放置的地方，则算作手的负担。若心清净而地面载物之后，又用心把头发、头皮上的负担拿起，则犯巴拉基戒。此处所称“拿起地面”，是指以清净心将放置在地面的各种负担拿起，再以心识将头发、头皮上的负担提起者，犯巴拉基戒。

Bhāraṭṭhakathā niṭṭhitā. · 负担义注释已毕。

Ārāmaṭṭhakathā园苑义注释

§102

102. Ārāmaṭṭhepi – ārāmaṃ tāva dassento ‘‘ārāmo nāma pupphārāmo phalārāmo’’ti āha. Tesu vassikādīnaṃ pupphanako pupphārāmo. Ambaphalādīnaṃ phalanako phalārāmo. Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva.

102. 考察园林时——园林此时被称为“园林，此即花园，此即果园”。其中雨季植物为花园，含有花。果实等植物为果园。园林分为四个地方安置各种物品，这种区分仅用于地面负重等事。

Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Kandopi mūleneva saṅgahito. Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. Tattha vinicchayo bhise vuttanayeneva veditabbo. Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva.

在此生起缘起经中，所谓根本即是各种藤萝茎根、紫藤等植物的根。若有人挖掘根部，或拿取被挖起的根，用这些根作支撑物，必犯巴拉基戒。但若仅以根束缚植物，也犯巴拉基戒。挖掘者若不谨慎，根不断，则犯重罪。这里的判断应依经文所说的范畴。所谓藤蔓即为医药或染料用的诸如烟草等植物藤，用树皮捆绑的部位，若挖掘或利用这些根，同样犯巴拉基戒。所谓花即雨季时开放的栀子花等，若摘取或采集，犯巴拉基戒。因为花朵本身会连带枝条或箍绑不断，故采摘时视为连枝采摘。而在藤蔓中，树枝上会有刺，因此属于不保护必断之物。所谓果实即是柚、果子、叶等，若从树上采摘，视为依附于树的行为，也属于地面负担等事。采至地面或其他四处集中之处，皆属此类判定范畴。

Ārāmaṃ abhiyuñjatīti parasantakaṃ ‘‘mama santako aya’’nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. Kathaṃ? Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – ‘‘sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho’’ti. Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati.

从事园林时若说谎称“这是我的园林”而从事，则因盗用他人财产犯恶行。因园林主人心生疑虑，心识清净刚强注重辨别事理，也会起疑虑。如何呢？园林主见此断定清楚，即心念：“我是否有能力建立此园林？或是无能建立？”如此犹豫不决，生起疑虑，故致烦恼。如此烦恼则生起恶行。

Dhuraṃnikkhipatīti yadā pana sāmiko ‘‘ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā’’ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva ‘‘imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī’’ti dātabbabhāve saussāho hoti, rakkhati tāva. Athāpi abhiyuñjako ‘‘acchinditvā na dāni naṃ imassa dassāmī’’ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, ‘‘lajjiparisaṃ tāva labhāmi, pacchā jānissāmī’’ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. Yadā pana sopi ‘‘na dassāmī’’ti, sāmikopi ‘‘na lacchāmī’’ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo.

当有人以担忧“这个笨重顽固的负担妨碍我修行，我再也不想要这个园林”而放下负担时，放下的人犯巴拉基戒。即便当事人本人已放下负担，但主人放下时，放负担者若不放负担，而是心怀安慰念想“我要好好地行持戒律、展现觉悟，定当为彼做见证”，则仍然保护负担。即使如此，若放负担者心念“已断绝联系，如今不示之”，负担仍被放下。主人不放负担，反而去找借口，延迟时日，心生安慰念“我要先让大家羞愧，然后再告诉他们”，仍旧保护负担。然后即使主人说“不告诉”，放负担者也说“不干涉”，二者皆放负担时，放负担者犯巴拉基戒。但是若正在实施放负担的断定过程中，主人未放下负担，明知道自身不作为主人身份，仍持有一些花果等物，用负担器皿加工处理，则应如常断定。

Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. Anikkhittadhuro hi aparājitova hoti. Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti.

轮转法义者，无论于比库众中抑或王室中作详审。审查者以“主人败迹”语为启发，扣除伪证，断言斋林主人已被胜利。所谓“犯戒巴拉基”，不仅涉及彼犯罪者自身，亦及在成立犯罪证据时，一切参与构证及证人的皆犯巴拉基。此中，判其主人戒犯应视为主人持杖责罚，对未持杖者视同为无败迹。若在持法修行中犯败迹，虽合乎法、律、佛教法令之审判，亦自致败迹。又如以谎言迫害主人，则以恶语加剧，生恶境界失败亦属败迹。

Ārāmaṭṭhakathā niṭṭhitā. · 园苑义注释已毕。

Vihāraṭṭhakathā住处义注释

§103

103. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. Acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti . Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. Tasmā tattha ārāme vuttanayena vinicchayo veditabboti.

103. 于居处处，指居住四处所在之说。此处所指论罪，乃针对四方会众、诸比库所居之大庄园或小居所，不应以打扰难舍之方式行之，且不可拆毁取持。盖由于无全体持杖责罚之可能，故不因该处诸比库皆无持杖行为，即认定无敌杖罚。惟于长老或某一众之中，若一人得持杖罚，则可执行持杖责罚。由此当知，以居处计议审定者，应如此观察判断。

Vihāraṭṭhakathā niṭṭhitā. · 住处义注释已毕。

Khettaṭṭhakathā田地注疏

§104

104. Khettaṭṭhepi – khettaṃ tāva dassento ‘‘khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī’’ti āha. Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati.

104. 论田地处，指称“田地即所谓，耕作稻田或旱田所在”。稻田者，如稻谷等七种庄稼；旱田者，如谷蔓草等作物，连同薯菜田等聚合于此。在此亦以四处居所论述法定。若于此所耕种之五谷，经他人割断、用象牙割灭、用铁物摧毁、多处分裂等，或积累田种种子、谷壳、束束谷果、或猫鼠果实等物充盛在此地，皆视为绑缚逃脱且犯巴拉基。割断物虽为杖、棒及木片，皆不应轻忽失护。

Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Sace parikappeti ‘‘idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī’’ti rakkhati tāva. Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. Abhiyogo panettha vuttanayo eva.

谷管虽长，仍有极限，未至极度时自当保护。依棍杖大小，低处出穗处加防护木板。铁器破坏时，如象牙用以割断若谷穗割断时，彼种物得到保护。以铁器割断，由主人设立良恶方式在护地上填充，复加防护，俾地瓣完整者，亦视为犯巴拉基。若主人以生出之谷物涂抹、反复掷打，欲假造农民盗窃，守护以此谎言，即不犯巴拉基，但之后若真为食用时，相关动物盗食即构成巴拉基。上述论罪纯以住处有关之议定而立。

Khīlasaṅkamanādīsu pathavī nāma anagghā. Tasmā sace ekeneva khīlena ito kesaggamattampi pathavippadesaṃ sāmikānaṃ passantānaṃ vā apassantānaṃ vā attano santakaṃ karoti, tasmiṃ khīle nāmaṃ chinditvā vā acchinditvā vā saṅkāmitamatte tassa ca, ye cassa ekacchandā, sabbesaṃ pārājikaṃ. Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. Tañca kho sāmikānaṃ dhuranikkhepena. Evaṃ sabbattha.

木棍枝杈等，土地视为贵重。故若仅用一木棍越入邻田，并设卫士守护，无论卫士知与不知，均据此构成处罚；若以枝杈二者设置，则首犯者获轻责，次犯获巴拉基；若用三枝，首犯重责，次犯轻责，第三人犯巴拉基。若以多数木棍，末二设置前段时属重责，末段两者中一属轻责，其余则构成巴拉基，均以主人持杖责罚解释。此状况适用于一切主人犯戒，普遍适用。

Rajjuṃ vāti ‘‘mama santakaṃ ida’’nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. ‘‘Idāni dvīhi payogehi attano santakaṃ karissāmī’’ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ.

以绳称“此为我边界”，若欲立告将绳放出、搭桥、立竿、打桩等，皆属重责。若宣称“今以两处作为边界”，则第一次为轻责，第二次则犯巴拉基。

Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ.

风吹他人禾田，比作放射，欲割自己的木材时不断折断，逐渐越割越难。某处未来有恶劣累犯，至该处现前即犯戒法。若因无法用手即刻割断，便以枝条缠绕折断。由此任意放射割断，初次时虽难，结局必二者之一：恶劣累犯或犯巴拉基戒。

Mariyādaṃ vāti parassa khettaṃ ‘‘mama ida’’nti ñāpetukāmo attano khettamariyādaṃ · 『或界限』者，想要使他人的田地被认为是『这是我的』，而对自己的田地界限……

Kedārapāḷiṃ yathā parassa khettaṃ atikkamati, evaṃ saṅkāmeti, paṃsumattikādīhi vā vaḍḍhetvā vitthataṃ karoti, akataṃ vā pana patiṭṭhāpeti, purimapayogehi dukkaṭaṃ. Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti.

如同野莲护林人越界进入他人田地，故意扩展或敞开，使田地大小变化，未获许可时即成恶劣累犯。二种守正时间，前者属恶劣累犯，后者犯巴拉基戒。

Khettaṭṭhakathā niṭṭhitā. · 田地注疏结束。

Vatthuṭṭhakathā地基注疏

§105

105. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma ‘‘ārāmavatthu vihāravatthū’’ti āha. Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti.

105. 关于田地所在，先说“田地”称谓，意指“园林之地”或“僧舍所处之地”。这里所说田地，包括种子地上加钉木梁、盖上苇草围墙，或用某物阻隔与不阻隔，以方便花园等设置的土地部分，称为园林之地。由此推而断之，若以寺院为界圈设置僧舍之地，称为僧舍之地。即便昔前园林与僧舍先后消失，仅存地块，依然属于园林僧舍范畴，不做园林僧舍功用，仍归入此土地范畴。最终判断依照田地条文所载相似情况处理。

Vatthuṭṭhakathā niṭṭhitā. · 地基注疏结束。

§106

106. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva.

106. 关于村落所在，一切依法向下述同样理解。

Araññaṭṭhakathā林野注疏

§107

107. Araññaṭṭhe – araññaṃ tāva dassento ‘‘araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña’’nti āha. Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. Tasmā ‘‘yaṃ manussānaṃ pariggahitaṃ hotī’’ti vatvā puna ‘‘arañña’’nti vuttaṃ. Tena imamatthaṃ dasseti – ‘‘na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña’’nti. Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso.

107. 关于树林所在，先说“树林”意指“被人类所把持的森林”为树林。此处“树林”虽言人类把持，实则包括既有人把持亦有无人把持。但这里所说把持，特指能保护树根不受竹杖等工具挖掘的保护。故称“被人把持”的树林。用此说法表明，树林特点非人类是否把持，而是以此保护为标志。此处关于森林的判断，与园林条文相似。

Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti.

在如是本生故事中，某地有大树枝叶齐截而犯巴拉基戒。蔓藤缠绕，比作枝叶；这里若缠藤或蔓藤较长，缠绕于大树上，既能深入枝叶间抽丝勾连，若顶端折断不致使树木衰败。唯当枝顶与根部皆断时，方致树木枯萎。若藤蔓缠绕后站立，其缠绕虽解除树木，仍会使枝叶产生挫伤影响。

Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, ‘‘ayaṃ sāmikehi chaḍḍito’’ti gahetuṃ vaṭṭati. Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā ‘‘chaḍḍitānī’’ti gahetuṃ vaṭṭati. Kasmā? Yasmā araññasāmikā etesaṃ anissarā. Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti.

此处所说的茅草堆，可用茅草或树叶覆盖，一切均依茅草收集而成。茅草用于遮盖房屋等，若被他人割断或自己割断收集，均当以器具制作。非但限于茅草和树叶，任何可用作遮盖的植物，如树枝等，也应收集并以器皿保存。因为这些若被砍断，即使树木已枯死或树枝腐烂，都被看作是林主所有，不可随意取用。若砍断的是树干根部，或是枝桠枯朽腐烂，也被认为是林主的物品，允许取用。砍断植被用于遮盖房屋时，若已长出新芽，这些新生物亦属林主，故不可采取。林内树木若被砍断后仍存活，抗风雨也未被毁坏，其干料被认为是舍弃物，可取用。其因是林主对这些植物不再有所依赖。那些由林主赠予的砍断树枝，无主之地之物，自然成为供养物，可以取用。

Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. Athāpi pavisanto adatvā ‘‘nikkhamanto dassāmī’’ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. Athāpi ābhogaṃ katvā gacchati ‘‘dehī’’ti vutte ‘‘dassāmī’’ti, ‘‘dehī’’ti vutte dātabbameva. Sace koci attano dhanaṃ datvā ‘‘bhikkhussa gantuṃ dethā’’ti vadati, laddhakappameva, gantuṃ vaṭṭati. Sace pana koci issarajātiko dhanaṃ adatvāva ‘‘bhikkhūnaṃ bhāgaṃ mā gaṇhathā’’ti vāreti, araññapālā ca ‘‘mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante’’ti vadanti, dātabbameva.

若比库初次得到了林中守护者所赠的林内施物，进入林中并于心欢喜之树旁安住，即使不去守护施物地也应顺路守护林地。若入林后施物未取，仍应栖息于树下守护，以示回报。若比库出林时对施主承诺“将归还”，应在树旁留置施物而离去，仍属守护职责。若已接受给养，离去时应持之。若有人赠与财物，要护持，若有人出于占有欲反对他人分享施物，林中守护者则以修行者无须占有而应共享为由劝说。因此，此施物确实属于应取物，应善加守护。

Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā ‘‘kuhiṃ araññapālā’’ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. Tasmā ettha appamattena bhavitabbanti.

若有人出入林中守护地，往返嬉戏闹事，即使提及向“何处是林中守护者”，虽闻呼喊仍应作出制止，应予惩戒。若有人未经许可入守护地，或使用守护地相关法门，或逾越法界范围，此人犯戒，应付以惩戒。有时盗贼、大象、野猪或雷暴肆虐守护地，使人不得安宁，这时守护者应勇敢制止并保护地界，但此时犯戒也在所难免。林中守护地虽小，但比起疏远地守护者的不当行为，更是重要。因疏远地的修行护法者将面临严重过失。守护地的违规甚至空中飞行也犯最重戒，因此守护戒律须谨慎执行。

Araññaṭṭhakathā niṭṭhitā. · 林野论释已毕。

Udakakathā水论

§108

108. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo.

关于水源，尤其是在缺水的季节，施物若被置于水源处如水井、水珠等水器，应注意保护。若施物被撕毁，或放入莲叶、水葫芦等水生植物叶片中，供养经随器物与情境细致考察以判别。

Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. Tañca pana pahāre pahāre hoti. Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. Gāmadārake vā ‘‘udake kīḷathā’’ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo.

对于割草围篱等，若出于非法索取而拆除，有恶业。割除时应逐层进行，内外部分要分别处理。外部割草后，内部割草者，应将草置于中间再割除。若因割除不当导致牛惊惶，或牛被人挑逗，惊扰村童，牛将用角戳破篱笆。牛若在篱笆中惊惑打闹，使篱笆被破坏。牛若进入水域，或被村童驱赶至水中，起伏的水波同样会损坏篱笆。村童若调戏水中牛，引起牛惊扰，也会毁坏篱笆。若內水处有倒木或他人砍断树木影响篱笆，激起水波，同样算作破坏。若为保护人工水坝或水渠，砍除篱笆，此时亦属非法破坏。可能还有人从旁道路进入，破坏篱笆或渠坝，故应严格以责。这一切应视为不当行为，应予制止。

Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ.

即使开垦出渠沟栅栏，若有人破坏势力较强、属自己所有的林界，栅栏亦会遭毁。若有人以不正当行为进入自己的土地，或被村童挑逗刺激，牛即使自行进入水域、搅动水波，造成篱笆破坏。村童若进入此地调戏水中牛，致使水波振动破坏，亦属违法。若有人破坏人工水坝、渠道，或在干燥的池塘开路、筑堤，激起水波导致破坏，遇天降水涝亦无济于事。凡此皆属应当责罚之事，且应当重视。

Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti.

若有人断折树枝，将干枯的树枝新鲜枝叶一直砍断，然后天神来时，看见断而未收的水，以为是可占用的器物。由此产生的条件，连脚踏之处的土壤也被损坏，因而成为主人所不忍的脏秽物。

Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. Taṃ aññesaṃ gahetuṃ na denti. Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti.

通常，池塘水面是普遍的，共有的，池塘之水全为人主。池塘底下则生起藻类和水草，为保护藻类，池塘区域内的地方官离开，来到田野中间，而这些藻类常在潮湿时节普遍存在。接着，小型的藻类被迁入自身的水槽中，不让别人取用。只有在断枝时节，藉由水车而形成的池塘之水，为水车而送水的枝条若未到达，藻类则腐坏；因此别人无法在潮水时节取用池塘水。在此，若比库用目的心自欲或为他人，将小型藻类或水槽中的水倒入自身或他人水槽而排入河流，则算违法。

Yopi ‘‘cirena me udakavāro bhavissati, idañca sassaṃ milāyatī’’ti paresaṃ kedāre · 又若「我的水轮将久后才到，而此庄稼正在枯萎」，于他人的田地中

Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. Kasmā? Taḷākaṃ nissāya khettassa katattā. Kurundiyādīsu pana ‘‘avahāro’’ti vuttaṃ. Taṃ ‘‘vatthuṃ kālañca desañcā’’ti iminā lakkhaṇena na sameti. Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti.

入水者若封闭了入水口而将自身水槽注入水中，则构成违法。若池塘未满，别人水槽口未遮盖，水如细小藻类般进入，池塘水未进入自己水槽时，将己槽水倒入他处，故而在各处相互连接。当水未外流时，藻类被束缚；水外流时则被束缚。此时若进入池塘，解开堵塞水槽的石堵，注入自身水槽时，没有违法。为何如此？因池塘水因地貌而形成。但诸如库伦迪等地则称之为“违法”，此论断不合“地方与时间规制”的特征。因此，此处主张应遵循大注释所述。

Udakakathā niṭṭhitā. · 水论已毕。

Dantaponakathā齿木论

§109

109. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, ‘‘yathāsukhaṃ bhikkhusaṅgho paribhuñjatū’’ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā ‘‘yehi gahitāni, te paṭiāharantū’’ti vadeyyuṃ, keci ‘‘khādantu, puna sāmaṇerā āharissantī’’ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. Gahaṇe pana doso natthi. Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti.

109. 关于园林中断樹枝的规定应予以明确判断。具体来说，若有人因僧团的工资，或因天神赐餐等原因，取来树枝割断，却未交还给比库僧团，则行违犯。故于取者必须出于意愿，从而制作器具。相关的器具乃重大器物，亦由比库僧团妥为保护，且须以合适器具制作。此为族群及居士均遵循的规范。自瀑布、林地等地，沙玛内拉等初学比库，取树枝供比库僧团用，须向导师护持显示敬意，除非断枝仍未交还给僧团，否则都属于该群体。故此亦必须凭意愿，制作合适器物。后来他们割断树枝，向僧团交还后，将树枝堆放成束，嘱咐“随僧团自便使用”，此时即不存在违法。需要记住的是，若是有人在僧团中间遗失枝条，则必须每日仅取用一根树枝；若无遗失，而仍在住所听法、受持伍波萨他戒等，则需在指定处标记数量，放置四至五束树枝，可供食用。若数量不足，则重复取用。若未做标记，多处树枝堆将枯坏。此时，有些长老会主张“拿过的枝条应归还”，有些主张“可吃用，日后沙玛内拉再取”。因此，为避免纠纷，务必做好树枝数量标记。取用上无过错。但在修道途中，必须抛弃一两根枝条，以便离开。

Dantaponakathā niṭṭhitā. · 齿木论已毕。

Vanappatikathā草木论

§110

110. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva.

110. “森林主人”的称呼来自于森林中的资深老树。在此，所有被人类所使用的林木均为统治者，能遮荫避风。那些攀缘植物若被砍除，若任其孤立折下，甚至单独被光秃秃地扯断，未与其他藤蔓或树枝连结，则会掉落到地上，便得受到保护。

Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo.

若有断裂的攀缘植物，或与相邻树木枝干所连结的断枝牢牢站立，不会落地，也不会造成任何损害，则不存在违法。就算断枝似乎单根被切断，又好似未断，这样的情形亦适用相同原则。

Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro.

若有人将树木弄折成软弱，随后又用绳子攀爬而下；又或由他人用绳索拉拽；或有人在他人附近，将树木砍断后重新矗立，或由他人帮助重立；猿猴沿树攀援，攀至树上；或被他人帮助攀登；狨猴则在那里攀援，另有人扶助；这些行为皆视作折损该树。

Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti, · 但若由彼令树衰弱后，另一人不知情而摇动使之倒下，

Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti.

若树木被重新矗立，猿猴或狨猴顺其本性攀上去，另外的人任意从旁攀援；此人自己吹动风向，强风刮至使树木倒伏；此时应当没收其所有物。所谓吹风作害，此处指风不顺时，风柔和借助自然之因引起倒覆，非他法。发现树被损坏时，若经师长告知焚烧，或点火燃烧，或投掷荆棘毒物致死，此时亦当没收其所有物。

Vanappatikathā niṭṭhitā. · 草木论已毕。

Haraṇakakathā盗取论

§111

111. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā ‘‘etaṃ harissāmī’’ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. Kasmā? Saviññāṇakattā. Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu.

111. 关于盗窃，他人所有之物若意图偷盗者，若见盗贼带着大脑袋等赃物，刚离开即念念不忘，心中生起“我要去偷”之念，迅速前往，已犯大恶。抢夺物品时施以暴力，主人不放手，则为严重罪过。占据场所时用暴力将物品从主人手中释放，即犯巴拉基戒。若主人起身阻止，将物品归还，此时比库初犯巴拉基戒。若折断或夺取主人头部、耳朵、脖子、手上佩饰或释放，皆为巴拉基戒。若拿去手中的戒指或项链，却未用暴力，仅像轻磨轻擦那样，将其保管，则非巴拉基戒。为何？因依其知识聚集，若戒指项链尚未彻底离开，仍属于当处，该法理亦应适用。此法理同样适用于指关节、脚踝、手镯等小处的约束。

Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. Parassa hatthato muttamatte pārājikaṃ. Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. Sahabhaṇḍahārakanti ‘‘sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī’’ti cintetvā ‘‘ito yāhī’’ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ.

若人为他人砍断遮盖物，别人因害怕不敢立即释放，夺贼单独拆卸、占有，另有人守护放置，该人受戒罚。若用手夺取他人之物，犯巴拉基戒。此外，若拆断他人的遮盖物，有部分却被手掌触摸，该人亦犯巴拉基戒。若同伴以“我想偷盗此物”意念而去，心生恐惧，背对盗贼而留下一脚，构成共犯罪，属重戒；第二次行为为巴拉基戒。若偷盗时看到盗贼手持武器生疑虑，暗中跟随，意图从一旁抢夺，触犯戒律，属巴拉基戒。

Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. Yo hi bhaṇḍaṃ pātāpetvā ‘‘yaṃ mama ruccati, taṃ gahessāmī’’ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. Pādagghanakassa ṭhānā cāvane pārājikaṃ. Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto ‘‘tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī’’ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ.

盗窃意图本身即属重大犯戒，此项为规定之戒律。若有人盗取物品，心中计议说‘喜欢之物要拿走’，意图犯罪施盗，此时盗伐及抢夺均属恶行，强迫抢夺为重恶。抢夺站立之处为巴拉基戒。盗后试图放弃，不转变出家者身份，仍为世间俗人。若有人长时间观察盗贼，跟随窃取，边走边呼喊叫停盗贼，仍构成巴拉基戒，因其亲手释放犯戒物。

Yo pana ‘‘tiṭṭha tiṭṭhā’’ti vadati, ‘‘pātehī’’ti na vadati; itaro ca taṃ oloketvā ‘‘sace esa maṃ pāpuṇeyya, ghāteyyāpi ma’’ nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā ‘‘puna nivattitvā gahessāmī’’ti pakkamati, pātanapaccayā pārājikaṃ natthi. Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. Atha panassa evaṃ hoti – ‘‘mayā pātāpenteneva idaṃ mama santakaṃ kata’’nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. ‘‘Dehī’’ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. ‘‘So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida’’nti paṃsukūlasaññāya gaṇhatopi eseva nayo. Atha pana sāmiko ‘‘tiṭṭha tiṭṭhā’’ti vuttamatteneva olokento taṃ disvā ‘‘na dāni idaṃ mayha’’nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. Āharāpente dātabbaṃ, adentassa pārājikaṃ. Kasmā? Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. Aññesu pana vicāraṇā eva natthi. Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti.

若有人喊“站住，站住”，但未喊“住手”；其他人见此，便藏匿赃物于隐匿之处，说“若被发现我就打他”，企图再取回物品，此事不构成犯戒。若持作弊心意前来抢夺被盗物者，犯巴拉基戒。若自己声明“刚才是我拿走了此盗赃”，其心未清净，则仍属犯戒。若知悉盗物后，将赃物藏于暗处保护，属赃物所有权范围内。若主人言“此物归我”，随即抢夺，犯巴拉基戒。若盗者放弃盗物离去，此时因放弃而视为灰衣贼，不犯巴拉基戒。若主人看其赃物内容确定归属，随后弃物离去，则盗贼复抢仍属恶行。若盗者为盗物提供食物，则归还者犯巴拉基戒。为何？因由此行为显现放弃赃物之意向。以上乃依大注疏释说。其他论义无此规定。如前述，因认知清晰或灰衣状态亦属此决断。

Haraṇakakathā niṭṭhitā. · 盗取论已毕。

Upanidhikathā寄存论

§112

112. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. ‘‘Kiṃ tumhe bhaṇatha? Nevidaṃ mayhaṃ anurūpaṃ, na tumhāka’’ntiādīni vadantassāpi dukkaṭameva. ‘‘Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, ‘dassati nu kho me no’’’ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ. Tassa pharusādibhāvaṃ disvā sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu ‘‘kilametvā naṃ dassāmī’’ti dāne saussāho, rakkhati tāva. Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho , rakkhateva. Yadi pana so dāne nirussāho bhaṇḍasāmikopi ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ . Yadipi mukhena ‘‘dassāmī’’ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ. Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti. Theyyacittenapi ṭhānā cāventassa avahāro natthi. Kasmā? Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti. Theyyacittena paribhuñjatopi eseva nayo. Tāvakālikaggahaṇepi tatheva. Dhammaṃ carantotiādi vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

112. 在寄存之物中——即使是对“不取法”的故意谎语，我也不会接受，这是成恶行。虽然那些说“你们说什么呢？我这儿并无合适之物，非你们所有”之类的话的人存在，他们仍属恶行。若说“这东西是我手上放的，别人不知，我看是否有人要取”，主人才引起疑心，生起疑虑，这对比库是昏沉睡眠之重罪。主看到粗恶等行，便丢弃物品，于是诚实的比库便说“既然丢了，我可示说”以善意取走并保护。即使丢弃时不诚实，寄存主欺骗保管者，也还是应受保护。倘若寄存主不诚实又把物品丢弃，保管者因厕恶获得物品，则两者因弃物行为均犯巴拉基咖罪。虽口头说“我示知”，心非愿予，主对寄存物弃置亦犯巴拉基咖。所谓寄存，即为保存自物于他手，或于隐秘处安放以防遗失。只要心有正信，寻找处所且无恶行可犯。为何？手执寄存即成物品，虽以正念承用，仍属物之常理。此亦适用于经常接触之物或遵法而行。称此为“从事正法”等说，是巴利解释。

Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi. So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – ‘‘vandāmi, bhante’’ti. ‘‘Ko eso’’ti? ‘‘Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito. Sādhāhaṃ, bhante, taṃ labheyya’’nti thero pavisitvā taṃ gaṇhi. Uddhāreyeva corassa pārājikaṃ. Sace āgantvā ‘‘kosi tvaṃ avelāya āgato’’ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati. Therassa pana suddhacittattā anāpatti. Thero ‘‘taṃ gaṇhissāmī’’ti aññaṃ gaṇhi, eseva nayo. Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya. Kurundiyaṃ pana ‘‘padavārena kāretabbo’’ti vuttaṃ, taṃ atādisameva gaṇhante yujjati.

此处巴利解释清楚称——一比库因对他人拥有物起贪心，欲窃取好处，妥善标记保管处，亦在自己旁边放置物品。后来访客来访，以法义演说寝着的大长老，向其顶礼问讯。大长老问“此人是谁？”答曰“我是来访比库，此时欲来此地，因患病，在某处用标记绳索圈禁物品。愿得此物。”长老遂入室将物品接收。此一擅取属巴拉基咖罪。若访客来时被称“你何故贸然来？”则恐慌逃走，若逃走便犯巴拉基咖罪。大长老心清净无罪。若大长老说“我来拿”，别人拿去，亦同罪。这样做的别人也应承担相同结果，类似世俗纠纷的归责。犹如库伦地所说“以监牢管制”，是适用同法的比方。

Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ. Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva. Sabbattha therassa anāpatti.

自认为是自有物，拿取后给与，若物品为窃贼所有，寄存主不清净心拿取，便犯恶行。自认为赊盗贼所有并给与，寄存主心不纯净，仍犯恶行。长老无处不洁净无罪。

Aparo ‘‘pattaṃ coressāmī’’ti tatheva niddāyamānaṃ theraṃ vandi. ‘‘Ko aya’’nti ca vutte ‘ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī’’ti. Thero ‘‘idha gilāno natthi, coro ayaṃ bhavissatī’’ti sallakkhetvā ‘‘imaṃ haratū’’ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. ‘‘Veribhikkhussa patto’’ti saññāya aññassa pattaṃ uddharantepi eseva nayo. Sace pana ‘‘verissāya’’nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. Atha ‘‘verissāya’’nti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ.

另有人向沉睡比库顶礼说“此物归窃贼所有”。“谁是窃贼？”答曰“我乃病苦比库，现有一物，请给我，赴村求药。”长老称“此处无病人，此必窃贼”，用记号辨识没收，并给敌意比库。即使他人识别“这是敌人之物”而收取，亦同罪。如果误以“敌方所有”为由给窃贼，按此方法长老受罪，窃贼行恶。若寄存主以为“是敌方所有”，给自己物品，也同罪。

Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ ‘‘pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā’’ti āha. Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. Kasmā? Āṇattiyā gahitattā. Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – ‘‘pattacīvaraṃ gaṇha, vihāraṃ gamissāmā’’ti. Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. Aṭaviṃ pavisati, padavārena kāretabbo. Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. Sesaṃ purimasadisameva.

一大长老吩咐助理幼比库说“拿赈衣，我们去病村托钵”。幼比库拿衣随从，若突然起恶念于头顶或肩膀负重，非犯巴拉基咖罪，因尚未占取。但若沿路误入森林，或回返入宅而越前行止，即犯越前行止巴拉基咖罪。然若长老从住所绕道走向村落，即犯去村他处巴拉基咖罪。若助理幼比库和长老沿路共依袈裟托钵，长老又劝说“拿赈衣，我们去住所”，幼比库若仍负重则不犯罪。若入森林误路，则应作“以监牢管制”。若回村后往住所方向逃跑，犯去村他处巴拉基咖罪。若幼比库先入住所方向，到达住所后再随长老移动，也犯越前行止罪。若有人无适当念头违犯以上戒律，不论身负重物等亦属犯巴拉基咖罪。其余如前所述。

Yo pana ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti vutto ‘‘sādhū’’ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. Maggā okkamane padavārena kāretabbo. Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. Tato nikkhamitvā āgacchatopi eseva nayo.

若有人说“我去病村洗衣服，染色后回来”，他人称赞采纳，若期间起恶念于头顶或肩膀负重等行为，不犯巴拉基咖罪。入村时，则应以“以监牢管制”待之。此人入村时，在村中使用恶念耗费物品，若被窃亦无恶行，但属寄存物。出入时复犯此法。

Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā ‘‘detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. Kasmā? Anāṇattiyā gahitattā. Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. Upacārasīmaṃ atikkamato pana pārājikaṃ.

如果某比库因长老的指示，或因某种原因，自己携带污秽的衣钵，对人说：「世尊，愿赐我衣钵，我将前往名为阿苏迦的村落，净治后带回来。」于是他携衣出行，在外室生起堪忍心，在头上、肩膀等部位置负担，这属于犯巴拉基咖戒律。为何？因他出于被指示而取；虽行于道路，却反躬自失返回，甚至侵越僧所界限，皆因以上原因故犯巴拉基咖。即便他达到去处，或在外室、僧所、宿处，回返原地且未越过一侧僧所界限，仍是因堪忍心故犯犯戒。如果他在去处或僧所、宿处停留，越过一侧僧所界限，依现行律仪，也属犯巴拉基咖戒律。如若他受堪忍心支配，滋事盗窃，随意取用或毁坏他人财物，此亦属犯巴拉基咖戒律。违反越过界限者即罪。

Yo pana therena nimitte kayiramāne ‘‘detha, bhante, ahaṃ rajitvā āharissāmī’’ti vatvā ‘‘kattha gantvā, bhante, rajāmī’’ti pucchati. Thero ca naṃ ‘‘yattha icchasi, tattha gantvā rajāhī’’ti vadati, ayaṃ ‘‘vissaṭṭhadūto’’ nāma. Theyyacittena palāyantopi na avahārena kāretabbo. Theyyacittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – ‘‘asukavihāre asukabhikkhussa dehī’’ti, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti ettha vuttasadiso vinicchayo.

某比库因长老指示，在准备行李时说：「世尊，请交给我衣钵，我备好后当前去。」问比库：「你要去何处？」答曰：「随意前往。」这称为“迷说缄默者”。倘若他因堪忍心逃避，却未生恶心，不当责备。若因堪忍心逃避，且因使用或其他变相毁坏财物，则犯财物罪。比库授与比库行李时说：「这是阿苏迦宿处的有身体比库的衣钵。」这即律中判决。

Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – ‘‘ko nu kho gahetvā gamissatī’’ti, tatra ce eko – ‘‘detha, bhante, ahaṃ gahetvā gamissāmī’’ti gahetvā gacchati, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti ettha vuttasadiso vinicchayo. Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā ‘‘taṃ kira vatthaṃ dethā’’ti therena pesito viya vadati; tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. Sace pana therassa upaṭṭhākehi ‘‘imaṃ therassa dassāmā’’ti attano vatthaṃ ṭhapitaṃ hoti. Athassa antevāsiko taṃ haritukāmo tattha gantvā ‘‘therassa kira vatthaṃ dātukāmattha, taṃ dethā’’ti vadati. Te cassa saddahitvā ‘‘mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī’’ti denti. Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti.

另有比库准备代他人携行李时，问谁愿当携者。有人答：「世尊，请由我携去。」他携衣钵出行，堪忍心生起，在各处均如律中所论：「世尊，请衣钵，吾将前往阿苏迦村净治后带回。」为求衣钵，比库被供养者赠衣，安置于护经者旁。若有人欲盗取此衣物，假托是比库所赠，向护经者索取，护经者不知情而取出交予盗贼，则此盗取犯巴拉基咖戒律。若护经者明知并认可是赠比库衣物且发生盗取，则护经者因同犯违法。

Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, ‘‘itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī’’ti. ‘‘Sādhū’’ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā ‘‘dehi me vassāvāsika’’nti vutto ‘‘tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī’’ti vadati. Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā ‘‘gaccha nāmaṃ vācetvā gaṇhāhī’’ti vadati, tatrāpi eseva nayo. Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – ‘‘tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī’’ti. So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā ‘‘ete saṅgopessantī’’ti maññamāno nhāyituṃ vā aññatra vā gacchati. Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. No ce, naṭṭhe gīvā na hoti. Sacepi so ‘‘idaṃ, bhante, ṭhapethā’’ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. Athāpi te ‘‘idaṃ, bhante, ṭhapethā’’ti vuttā ‘‘mayaṃ byāvaṭā’’ti paṭikkhipanti, itaro ca ‘‘avassaṃ ṭhapessantī’’ti anādiyitvā gacchati, eseva nayo. Sace pana tena yācitā vā ayācitā vā ‘‘mayaṃ ṭhapessāma, tvaṃ gacchā’’ti vadanti; taṃ saṅgopitabbaṃ. No ce saṅgopenti, naṭṭhe gīvā. Kasmā? Sampaṭicchitattā.

比库吩咐从村落取衣钵，并声明某处为他的长住处，吩咐位置并交予同修保管。若保护人尚未到或不在，衣钵遗失亦不负罪。但若保护人到场，污恶心生起欺骗其取衣钵，盗贼因误取犯巴拉基咖。若盗贼请求赠予或允诺转让，则须保护。否则，失守即犯戒，因保护丧失。故此依信守态度而定。

Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. Yo pana bhikkhūhi ‘‘oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā’’ti vutto ‘‘samāgatatthā’’ti pucchitvā ‘‘āma, samāgatamhā’’ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā ‘‘tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā’’ti vatvā gacchati. Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. Bhaṇḍāgārikassa gīvā na hoti.

比库衣钵管理员在傍晚将比库们的衣钵放入下殿，关门后不告知他人而离开。若有人盗取，则衣钵管理员负罪。若有人对比库说：「请取衣钵，时间将到。」经合意后所述，当有人取衣钵离开。若有懒散、好色的比库偷看后起盗心，趁机盗取衣钵，管理员无罪。

Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. Sace pana bhaṇḍāgāriko taṃ disvā ‘‘aṭṭhāne ṭhapita’’nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. Sacepi ṭhapitabhikkhunā ‘‘mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā’’ti vutto ‘‘sādhū’’ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. ‘‘Nāhaṃ jānāmī’’ti paṭikkhipantassa pana natthi gīvā. Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti , naṭṭhaṃ sunaṭṭhameva. Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. Sace bhaṇḍāgāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti.

若有人未通知管理员而将其衣物放入衣钵库中，管理员无罪。若管理员见之后收纳，亦无罪。若放置者是管理员则无罪。若放置者请求管理员代为看管，管理员同意，仍归管理员负责。若拒绝者无人看管，管理员无罪。若看到者即收纳，管理员虽未主动交待，盗取时亦无罪。若管理员将衣钵库完全封闭，出入由管理员控制，但管理员公开门外传教或从事其他事，因疏忽导致衣钵被盗，则管理员负罪。若衣钵库开启通风消暑，为病眾之故而开门通风，则无罪。

Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā ‘‘dvāraṃ vivarā’’ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. Yadi pana te corā ‘‘sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā’’ti pharasuādīni ukkhipanti. ‘‘Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī’’ti vivarituṃ vaṭṭati. Idhāpi avisayattā gīvā natthīti vadanti. Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā ‘‘vivarā’’ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. Therehi pana sahāyehi bhavitabbaṃ. Ayaṃ tattha sāmīci.

若有人身上被烫伤，锁好门后出外行走，而窃贼不抓他而说「门已关好」，门必须关闭到第三次，不可提前打开。若窃贼说「如果你不开门，我们就打死你，打破门抢夺财物」，那些粗暴威胁便应排除。他们又说「对于我和僧团的住所，没有不可以破坏之处。」这里也说没有安全之处。若有外人交付钥匙或开门，盗贼所掠取的即为其所有。僧团为保管仓库，将针线盒和钥匙套接合起来交付，仓管者接受后安放，盗贼若开门抢夺财物，则皆为仓管者所有。若钉线盒和钥匙套合放在一起，盗贼来请开门时应照先前规定对待。关好门后，如窃贼竟破墙破盖或翻墙入屋抢夺，则不属于仓管者所有。若仓内有其他长老居住，各自提取自身物品离开，仓管者不得打开门，若有物品被夺取，则因仓管者疏忽，仍属仓管者所有。关于此事，应与三位助手商议处理，以上为此处约定规定。

Yadi bhaṇḍāgāriko ‘‘tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā’’ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti.

若仓管者说「你们站在外面带走你们的物品，不要进入」，其中一位顽固的长老连同沙玛内拉和侍者，一同进入仓库坐下，若其中有物品丢失，全算作他所有。仓管者应与剩余的其他长老和助手商议处理。接着仓管者连同顽固的沙玛内拉和侍者一起执掌仓库，坐下，若有物品丢失，也都是他们的。故此，应由仓管者居住于此。剩余者应仅住在树根下，不得是仓管者。

Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. Itarehi pana sahāyehi bhavitabbaṃ. Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā.

若各自分仓的比库，将财物放在自己置放区，没有被盗取的，则属于该处所有。其他人应与其商议处理。若僧团为仓管者送食物，他外出化缘，丢失的物品均为仓管者所有。用于保护除衣的寄放衣物处，若丢失了，则是外出托缽行脚的人所有，并非仅此而已。但若因仓管者怠慢而丢失的亦全为仓管者所有。

Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. Vihāravārikā vā dve tayo ṭhapetabbā. Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, ‘‘vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī’’ti. Tasmā parivattetvā ṭhapetabbā. Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo.

若寺院大而广阔，去他处守护的人从其所驻处搬出财物，因不慎丢失不算失主所有。寺院中，中心及诸防护处应设储物区并坐守。每个防护区应有两或三人监管。若监护人精心保护，未丢失任何物品，无为盗贼所有。即使盗贼从防护处搬出抢夺财物，采取其他路线也不算归盗贼所有。若寺院没有为防护所准备的食粮或炊具，应给他们多放置二三根炊食用的树枝，并设置放食区，初时不设，因人类常有反感「他们只食防护所里的食物」。故应改设。若同类带来树枝食物，可视为善举；否则应公告禁令，并收回。若防护所仅有两三根树枝，四五根炊食树枝，用托缽修行的不丢失财物，仍算仓管者所有。若寺院守护者没有供给食物或炊具，比库们自取自立，不能强行干涉，如同他处比库所为，应照做。若比库与他人贫穷者共用食物，而送食者没有，则该赠与不得收受。

Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. Yo taṃ na upajīvati , so vāraṃ na gāhāpetabbo. Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. Yo tāni khādati, tena ṭhātabbaṃ. Anupajīvanto na gāhāpetabbo. Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo.

凡用于煮饭的器具，擅自设放寺院中，继而应由食依靠寺院者使用。若无食依靠者，则不得收留。也有人为分食，切分果实，藏护后食用，食用者即为所有。无食依靠者，不得收留。用于保护床铺垫子的物品，如织物和床垫，也应由住所者守护。露天或树根下不可收留者。

Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. ‘‘Purisaviseso nāma ñātabbo’’ti vadanti.

有一人年轻新来，虽学问渊博，却滔滔不绝地谈论众多法义，给人讲解法文，经论，成为僧团负担，无论住处或庵舍，都不应留此人。人谓「此人性格特殊，不宜接纳」。

Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. Bandhitvā balakkārena acchinnaṃ pana na gīvā. Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti.

优婆塞阁楼、大王的城墙等之内，须给予双倍的祭祀饭、神祭用的麦秸管，每年提供三件袈裟、二十个结净器以及可许可之食物。若因粗心而失去这些，须全部偿还。若被绑缚且强行夺取，则不算失去。对佛塔或僧团若有守护人，应由守护佛塔者负责保护；若守护者是守护佛塔的，本不应由守护僧团者保护。若佛塔守护者与僧团守护者共存，其守护佛塔者保护时也包括其保护的僧团守护者。一般而言，尽管守护优婆塞阁楼等，但若因疏忽而失物，仍视为失物。

Upanidhikathā niṭṭhitā. · 藏匿论已毕。

Suṅkaghātakathā关税论

§113

113. Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. Rājakantipi pāṭho, ayamevattho. Theyyacittoti ‘‘ito rañño suṅkaṃ na dassāmī’’ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ.

第113条从箭筒取箭即箭筒破坏；箭筒处是此语之意思。此名因王射箭取箭时，先夺箭筒，故称击毁箭筒。箭筒置于山谷等处，在箭筒处分割设置。国王器物即王的器物，因王须给五个月或另加五个月之箭筒和结净器，故称为器物。文中有说法称此义，和此相同。敌对心生则“不见此王箭筒”，其敌意形成本条禁戒，为恶行。拿起后安置、投掷或在隐蔽处用大腿夹住，均属恶行。箭筒破损者不可用作存放处。若越过箭筒边界第二条脚，即为巴拉基咖犯戒。

Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. Kurundīsaṅkhepaṭṭhakathāsu pana ‘‘sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī’’ti vuttaṃ.

箭筒破坏即发，因看见王公贵族等众游玩，若站于屋顶以外空地欲坠落，急速投掷箭筒。若此时投掷，是巴拉基咖犯戒。若箭筒置于树上、悬崖或被强风吹倒后，又落于空地，则仍视为犯戒。若捡起再投掷，依前文所说，亦是犯戒。跌落地面后反弹，若再进入屋顶区，仍视犯戒。有注释说：“若落于屋外空地而再入屋顶，则犯戒；若尚未越屋顶界线而入，则可守护。”

Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. Anto ṭhatvā bahi gacchantaṃ rakkhati, ‘‘vaṭṭitvā gamissatī’’ti vā ‘‘añño naṃ vaṭṭessatī’’ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ.

若站于屋顶，用手或脚或棒拨动、或他人拨动，若此时踩于已拨动的屋顶上，视为犯戒。站于屋顶护卫正在出屋顶的人，护卫时说“护卫着就一路走嘛”或“另外人不护卫他”，即使立有护卫，之后出屋顶都视作护卫。若发心纯正而立护卫且行为合宜，则无过失。若分为两个部分，在箭筒边界束缚起来，在多个部分有箭筒足部边界，则一齐束缚时由一部分护卫。若转身将内侧的边界置于外侧，则为犯戒。若把绑好的盖住边界的东西丢弃，仅留绑的边界位置，则犯戒。

Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti ‘‘bahi nīharissatī’’ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. Kasmā? ‘‘Atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ.

出行时车马等上置箭筒，言其“要放置于外侧”，但实际没有移置，因此不得视为丢弃器物，也不算犯戒。为何？因说“由外侧取箭”，所以此处算作箭筒外侧，但不属于外侧移动者，故不算丢弃或犯巴拉基咖戒。

Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. Yadi pana ṭhapetvā yānādīni pājento atikkāmeti , hatthisuttādīsu vā kataparicayattā purato ṭhatvā ‘‘ehi, re’’ti pakkosati, sīmātikkame pārājikaṃ. Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. Idha anāpatti.

置于停立车辆等处，未使用且敌对心生亦无违规行为。若置后，乘车者撬开取东西，越过边界，在大象鞭等前方站立并召唤“来啊”，越界即犯戒。若盗取他人藏毛遮处等物，无过失，此处不犯戒。若他人车辆或器物不知情被他人置物，越三丈，属尼萨吉亚巴吉帝亚戒，非犯戒。

Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. Eko ābhogaṃ katvā gacchati ‘‘sace ‘suṅkaṃ dehī’ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī’’ti. Taṃ disvā eko suṅkiko ‘‘eso bhikkhu gacchati, gaṇhatha naṃ suṅka’’nti vadati, aparo ‘‘kuto pabbajitassa suṅkaṃ, gacchatū’’ti vadati, laddhakappaṃ hoti, gantabbaṃ. ‘‘Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā’’ti vutte pana ‘‘bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū’’ti vuttepi laddhakappameva. Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca ‘‘kuhiṃ suṅkikā’’ti pakkositvāpi na passati, laddhakappameva. Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva.

在钵中施食后，施食者便离去。有一人施舍完食物后说：“如果有人说‘此处有食’，我便显现；若无人说，我自去。”见此，一乞食者说道：“有比库来了，收下他的施食吧。”另一人说：“出家人哪里会带着施食物来？过去吧。”这时是取物的时机，应当前去。有人说：“比库不施舍钵中食物而去，收施者是近事居士。”但说比库收施者时，比库将获法衣，必取；若让去，仍是取物时机。如果乞食者睡觉或玩耍，可能去了别处，仍未见，仍为取食时机。若有人从钵中掉食，或他人有所思惟、禅定，忽然与盗贼、狮子、老虎等猛兽同时起身追赶，应视为大风云起，欲入前面大厅，欲进此地，即越过之；皆为取食时机。

Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti · 「逃避关税」者，于此，虽然进入近行后逃避，但仍是盗取也。

Kurundaṭṭhakathāyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃpana ‘‘‘pariharantaṃ rājapurisā viheṭhentī’ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī’’ti vuttaṃ. Idaṃ pāḷiyā sameti. Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti.

《苦轮经注》中说：大注疏也说“国王及其臣民阻碍者，应称为‘遮护’者，仅显示初犯罪，放逸者其过失得免除”。此为巴利语的总结（sameti），此处有两个犯戒情形，应予区别处分。

Suṅkaghātakathā niṭṭhitā. · 关税论已毕。

Pāṇakathā生物论

§114

114. Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento ‘‘manussapāṇo’’ti āha. Tampi bhujissaṃ harantassa avahāro natthi. Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. Tameva hi sandhāya idaṃ vuttaṃ – ‘‘pāṇo nāma manussapāṇo vuccatī’’ti. Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. Evarūpaṃ pāṇaṃ ‘‘harissāmī’’ti āmasati, dukkaṭaṃ. Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo.

114. 此处说明贱奴争夺与侵夺人手，谓称“人手是人之手”。当有人携带手臂，若母亲父亲继续抓住不放，或自己曾割断却又复接，应无夺手之罪；财物放在安全处增长。盗贼取财属于贱奴之夺手。故比库中对此有规定：“手即‘人手’”。如有外族贱奴从他处带入财物并加侵夺之，属于强盗与侵夺行为。如夺手者恶意企图夺取、殴打、作恶言语，属恶行。用手或脚抓住他人，蹬踹致害属于恶行。若从已停立处越过逃离，为犯巴拉基咖戒律。若用头发或手抓伤他人，应以足法处罚。

Padasānessāmīti tajjento vā paharanto vā ‘‘ito gacchāhī’’ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā ‘‘gaccha, palāyitvā sukhaṃ jīvā’’ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. Taṃ attano samīpaṃ āgataṃ añño ‘‘palāyā’’ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. Yo pana vegasā palāyantaṃyeva ‘‘palāya, yāva taṃ sāmikā na gaṇhantī’’ti bhaṇati, anāpatti pārājikassa. Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva.

若对他说“不要过来”或打他，“你走开”，若行人执意，过第二脚门犯巴拉基咖。若与其同意者同声呼喊，一起犯巴拉基咖。比库见贱奴苦乐问其“去吧，逃亡后自立生活”，若该人逃亡，犯第二脚门。若有人临近说“逃吧，直到主人不再追抓为止”，依僧律不罚。若有召集行人，迅速随其言行者犯巴拉基咖。逃走至他乡也犯巴拉基咖。

Adinnādānaṃ nāma pariyāyena muccati. Yo hi evaṃ vadati – ‘‘tvaṃ idha kiṃ karosi, · 「不与取」者，以方便而脱罪。若如是说——「汝于此作何事，」

Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī’’ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. Yopi ‘‘mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī’’ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. Antarāmagge ca coresu uṭṭhitesu ‘‘are! Corā uṭṭhitā, vegena palāya, ehi yāhī’’ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti.

若不了解为何不可逃离，或为何某处不适合自立生活，贱奴逃离去某处自立生活，听从人命令逃走，无过错。若说“我们要去某地，那里主人生活幸福，同行者路上无缠累”，随即与同行者赴其路，无邪念，无过错。偷盗时即使有人叫喊“偷窃者起身逃走吧”，也不算恶行。

Pāṇakathā niṭṭhitā. · 生物论已毕。

Apadakathā无足论

Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā · 无足者中，『蛇』者，名为有主之蛇，即被蛇戏者以蛇头等所持之蛇；彼等戏弄之

Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. Uddharati, thullaccayaṃ. Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ . Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā ‘‘ehi, re’’ti nāmena pakkositvā nikkhāmeti, pārājikaṃ . Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā ‘‘maṇḍūkādīni khādissāmī’’ti nikkhamitvā palāyati, bhaṇḍadeyyameva. Maccho kevalaṃ idha apadaggahaṇena āgato. Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti.

有人得脚或手或钱币，即使释放，也可能携带金银白银而放弃。若有人坐在某比库小屋门口，架设盖碗，睡觉或行走，若有人蓄意故意遏留该盖碗，属恶行。拍打、扔掷，属恶语罪。若打开瓷碗，饮取碗中食物，属恶行。若扔掷或击打取物者，扣除戒律者不释。用神器刮取物洒，视为恶行。以蛙鸣、鼠声或嘴唇声戏谑辱骂别人，出门则犯巴拉基咖。若出门时将碗瓢带走盖住，躲藏逃走，犯巴拉基咖。若离开时碗瓢已开，逃走属盗物。即使不敲碗，也仅作蛙鸣鼠声等戏谑，不辱骂名字，不打击物品，带走碗瓢后宣称“我要吃蛙等”，出走属于盗物罪。鱼仅从水边捉获，相关法合此类水器规定。

Apadakathā niṭṭhitā. · 无足论已毕。

Dvipadakathā二足论

§115

115. Dvipadesu – ye avaharituṃ sakkā, te dassento ‘‘manussā pakkhajātā’’ti āha. Devatā pana avaharituṃ na sakkā. Pakkhā jātā etesanti pakkhajātā. Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti.

115. 双足动物——凡是能够挪动的，即被说为“人类属于翼类”。天神则不能挪动。翼者乃指翼类。所谓翼类有三种：毛翼、鳞翼和骨翼。其中，孔雀、公鸡等为毛翼；鹤鸠等为鳞翼；蜜蜂等为骨翼。这里所说的全都是人类与翼类，仅就此处的双脚范围而言。关于此义，空中与脚上皆已解释完毕。

Dvipadakathā niṭṭhitā. · 二足论已毕。

Catuppadakathā四足论

§116

116. Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. Hatthiādayo pākaṭāyeva. Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. Abaddhassa sakalā hatthisālā ṭhānaṃ. Tato atikkamane, pārājikaṃ. Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. Tassa vatthudvārātikkamane pārājikaṃ. Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Tassa nagaradvārātikkamane pārājikaṃ. Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. Taṃ haranto padavārena kāretabbo. Nipannassa ekameva ṭhānaṃ. Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. Assepi ayameva vinicchayo. Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. Esa nayo oṭṭhepi.

116. 四足动物——『兽类』这一巴利名词专指四足动物，所有皆属四足类。大象等乃为明显示例。其中，以愚痴心取大象为恶事，惧怕时发愁。若有大力以力从树干下顶击年轻猎豹者，并且用头顶住打猎捕兽叉，持抓捕者并解其光头及地上毛发等，此为巴拉基罪。若有象被束缚于象棚中放置，或未绑站立，或困于囚笼中，或在宫廷中站立，则象棚绑住脖颈者与古代四足动物的脚共称五处。若只在一脚以铁镣绑者有六处。若一脚上双镣被绑者有七处。以此类推，务须知捕捉的禁令。未被绑缚者则整个象棚皆为一处，进入、超出此处者即为巴拉基罪。囚笼内所立处即是一处，越界犯禁亦为巴拉基。宫廷内所站全城区都是一处，若越其城门即犯巴拉基。城外所立同理。被掳者由脚镣制成牢笼，逃走不得。跌倒仅一处。跳起即犯巴拉基。此为猎捕规定。若被绑于四足上有八处之说，详情参照此理。

Goṇopi koci gehe bandhitvā ṭhapito hoti. Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. Vajepi baddhassa pañca ṭhānāni. Abaddhassa sakalo vajo. Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. Sace pana dvāre vivarite vaje vā bhinne sayameva nikkhamati, bhaṇḍadeyyaṃ. Dvāraṃ vivaritvā vā avivaritvā vā vajampi bhinditvā vā abhinditvā vā kevalaṃ sākhābhaṅgaṃ cāleti, na pakkosati, goṇo chātatāya padasā vā laṅghetvā vā nikkhamati, bhaṇḍadeyyameva. Eko majjhe gāme baddho ṭhito, eko nipanno. Ṭhitagoṇassa pañca ṭhānāni honti, nipannassa dve ṭhānāni; tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni.

或有人将牲口绑于屋内放置，或未绑住站立。若被绑之四足与绑处共计五处；未绑者即占整个屋舍。若牲口以脚镣绑缚者有五处，未绑者控制全部脚镣。若越牲口门越脚镣即为巴拉基罪。破脚镣逃走门外者犯巴拉基。开放门户或突破镣索而逃，且起名字呼唤，亦犯巴拉基罪。折断枝条引诱赶来的情形，亦依此理。若门未开仍被锁脚镣、折断枝条离开田野者，即使未追赶亦犯巴拉基。若门打开或不打开，脚镣折断或未折，单折断枝条而驱赶牲口，牲口越篱而逃也属禁犯。村中一个牲口被绑站立，一个卧倒，站者有五处，卧者只有两处。以此为捕杀禁令依据。

Yo pana nipannaṃ anuṭṭhāpetvā tattheva ghāteti, bhaṇḍadeyyaṃ. Suparikkhitte pana dvārayutte gāme ṭhitagoṇassa sakalagāmo ṭhānaṃ. Aparikkhitte ṭhitassa vā carantassa vā pādehi akkantaṭṭhānameva ṭhānaṃ gadrabhapasukāsupi ayameva vinicchayoti.

若有人杀害卧倒的牲口，即属抢夺罪。经严密调查确认，位于村落入口居住牲口的全村地界即为一处。且无论站立或移动，牲口脚踏之处即视为该处。这也是此处分界规定之判定。

Catuppadakathā niṭṭhitā. · 四足论已毕。

Bahuppadakathā多足论

§117

117. Bahuppadesu – sace ekāya satapadiyā vatthu pūrati, taṃ padasā nentassa navanavuti thullaccayāni, ekaṃ pārājikaṃ. Sesaṃ vuttanayamevāti.

117. 多脚动物——若某一动物达到百步之处，即被视为有八十种惧怕处，一处犯此则为巴拉基罪。其余情况同此前解释之理。

Bahuppadakathā niṭṭhitā. · 多足论已毕。

Ocarakakathā省略论

§118

118. Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. Ocaritvāti sallakkhetvā, upadhāretvāti attho. Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Yo pana ‘‘puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā’’tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño ‘‘ahaṃ dāni harissāmī’’ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. Pariyāyena hi adinnādānato muccatīti.

118. 盗窃——盗贼，指各处私自入室而未获允许者。所谓出入盗，即以计谋趁机盗取他人放置于邻舍、建筑中的财物，违反保护规则，强行行窃者。此种行为称为盗罪，犯此为巴拉基罪。若有人辩称：“屋中无人，财物置于荒废处，门又未锁，只有自己能取走者，”他人听闻后心生偷盗意欲去取，若被抓获行窃时，盗者犯巴拉基罪，未遂者无罪。此因间接证明盗意及非申受而获财物，故为盗窃罪。

Ocarakakathā niṭṭhitā. · 省略论已毕。

Oṇirakkhakathā货物守护者之论

Oṇiṃ rakkhatīti oṇirakkho. Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ ‘‘idaṃ · 「守护货物者，谓货物守护者。」凡他人运至自己住处之货物，言「此

Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī’’ti vutto rakkhati, tassetaṃ adhivacanaṃ. Tenevāha – ‘‘oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento’’ti. Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, ‘‘evaṃ gaṇhissāmī’’ti āmasanādīni karontassa anurupā āpattiyo veditabbāti.

尊者，当时稍稍观察，直到我完成这项所称的任务方才回归，这句话被宣说，称为‘‘守护托付’’。我说：‘‘护器者名为守护器，保守受击打的器物。’’这里护器者将被绑缚和缚结的器物放置妥当，解除固定的器具，取下底下的盖板或书卷，切断一部分并取走少量，这样便可重新制成葱头点心。此等行为若有人为作，则应辨识其为相应的过失。

Oṇirakkhakathā niṭṭhitā. · 货物守护者之论已毕。

Saṃvidāvahārakathā约定交易之论

Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. Tatrāyaṃ vinicchayo – sambahulā bhikkhū ‘‘asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā’’ti saṃvidahitvā gacchanti. Tesu eko bhaṇḍaṃ avaharati. Tassuddhāre sabbesaṃ pārājikaṃ. Parivārepi cetaṃ vuttaṃ –

称为‘‘结社取物’’或‘‘结社拿取’’；是指彼此之间协同行为而进行拿取的情形。所谓协同行者，即是指相同意愿、统一志向而共同同意。这里的决定为——众多比库们彼此协同行事，发起意愿说： ‘‘因病欲入舍宅，折断遮盖物或切断连接，取走器物。’’然后他们结社前往。在此结社中，有一人拿取了器物。对于此行为的彻底清理，全部皆定为犯有巴拉基咖罪。在结社中还有如下言说——

‘‘Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;

‘‘四人结社，携带重器物；

Tayo pārājikā, eko na pārājiko;

三人犯巴拉基咖，一人不犯巴拉基咖；

Pañhā mesā kusalehi cintitā’’ti. (pari. 479);

智慧者详加思考此疑难。’’（巴利大义479）

Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. Tattha ācariyo ‘‘tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī’’ti āha. Antevāsikesu pana paṭhamo ‘‘tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī’’ti āha. Itarepi dve evameva āhaṃsu. Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. Tayo āṇattikā, tehipi thullaccayameva. Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. Tena vuttaṃ – ‘‘caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā’’ti.

其意为——四人中有三名是外行学徒，希图携带重器物。导师说：“你取一件重器物，你取一件，我三件。”在外行学徒中，第一个说：“诸尊，你们三人取，他一人取，我一人取。”其他两人亦如此表示。于是外行学徒中每人取得各自一件，于是他们免于犯恶责；三名导师则得到三件，因而他们负有罪过。三名导师犯恶，同样负大罪；三位学徒虽然是外行，也负大罪。这种情况下，在戒律‘‘不取他物’’的戒品中，导师之间虽有免罚，学徒之间虽有罪罚，但这两类戒品不相互替代。免罚者仍由免罚者负责，罪罚者仍由罪罚者承担。因此宣说：‘‘四人结社……智慧者详加思考此疑难。’’

Apica saṃvidāvahāre asammohatthaṃ ‘‘ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna’’nti idampi catukkaṃ atthato sallakkhetabbaṃ. Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti.

此外，在行为管理方面，为了消除迷惑，有四种情况应当明确指出。其一是一器一处，一器多处；二是多器一处，多器多处。这里的一器一处指的是同一户人家里，五个月粮食的器皿中发现坏了的，就有许多比库拿一个来说“拿去吧，拿去带去”，如果取出来清理，该物器皿全属巴拉基（犯戒重罪）。一器多处是指同一家中在五个粮仓里各发现一个坏了的器皿，许多人拿一个说“拿去拿去”，五个粮仓都取出清理则全属巴拉基。多器一处是多家里的五个月粟米槽或额外五个月的主粮仓中多个坏器皿，在一个地方发现坏了的器皿，许多人拿一个说“拿去吧拿去”，如果取出清理则全属巴拉基。多器多处是指五个家庭的五个粮仓各发现坏器皿，许多人拿一个说“拿去拿去”，五个月粮仓清理出口则全属巴拉基。

Saṃvidāvahārakathā niṭṭhitā. · 约定交易之论已毕。

Saṅketakammakathā约定业务之论

§119

119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. Ettha ca ‘‘purebhattaṃ avaharā’’ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. Sace pana ‘‘ajja purebhattaṃ avaharā’’ti vutte sve purebhattaṃ avaharati, ‘‘ajjā’’ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. Sace ‘‘sve purebhattaṃ avaharā’’ti vutte ajja purebhattaṃ avaharati , ‘‘sve’’ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. ‘‘Sve purebhatta’’nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. Esa nayo pacchābhattarattindivesupi. Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. ‘‘Purebhattaṃ harā’’ti vutte ‘‘purebhattameva harissāmī’’ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? Mahāsumatthero tāva āha – ‘‘purebhattapayogova eso, tasmā mūlaṭṭho na muccatī’’ti. Mahāpadumatthero panāha – ‘‘kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī’’ti.

119.指示行为即提示行为；以时间区分而成的知觉作用。这里以“以前的粮食被使用”为例，现时或过去的粮食若被使用，则没有提示。不同人彼此说法也属于巴拉基。如果有人说「今天使用以前粮食」，若是使用自己的以前粮食，则此指示被视为超越规定、过后才使用，属犯戒者。如果说「自己使用今日粮食」，则被认为未达指示标准，因此以往粮食被使用，不算犯戒。如此持有粮食的与使用粮食的都是犯戒，原理相同。若说「自己粮食」，当时或过后使用，则可断定同时两边都用。此理适用于过后粮食、夏季、雨季、月份、年等时间区分。若说「使用以前粮食」，「必使用以前粮食」被认为是正在努力做到，后来才使用；对此，法尚师说：“这是食用以前粮食的用途，所以不解除犯戒。”大蒲达法师说：“因超过时间区分，所以是错误指示，因此可解除犯戒。”

Saṅketakammakathā niṭṭhitā. · 关于约定行为的论说结束。

Nimittakammakathā关于作相行为的论说。

§120

120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ ‘‘akkhiṃ vā nikhaṇissāmī’’tiādinā nayena tidhā vuttaṃ. Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. Sesamettha saṅketakamme vuttanayamevāti.

120.标记行为即构成观察标记者的作用，如“我将戳眼”的说法，是指三种情况之一。其他如挠耳、扯手、摘指、擤鼻涕、咳嗽等多种动作，可以作为行为标记。此处余下部分与指示行为中所说的类似。

Nimittakammakathā niṭṭhitā. · 关于作相行为的论说结束。

Āṇattikathā关于教令的论说。

§121

121. Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ ‘‘bhikkhu bhikkhuṃ āṇāpetī’’tiādimāha. Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ.

121.以上多种指示行为和标记行为，都为了消除迷惑，说法是“比库提示比库”等。这里所谓“认为如此”的，是指那个被提示者，因提示对方作出行为标记，因而称自己为使用者，对方则犯戒。若是认为“别人是使用者”，则认为另一人用的行为物品置于该处，是犯戒相同。若是认为用了别的东西，这指的是没有通过提示而私下使用的，无论其提示的是别人还是自己，对双方都犯戒。若是认为别人用的东西是之前提及的，视同刚才所述，因此犯戒。

Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ‘‘sabbesaṃ āpatti pārājikassā’’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā.

如「如此名称的戒律」中的开示行为，应当观察三位教师：保护佛、保护法、保护僧披三者。比库提示比库时，教师须在某处口头或书写标记，代表开示，以便夺取之用，由保护佛者承担提示。所谓“如此名称的戒律开示”，乃是保护法者对保护僧者的开示。由此开示，因而出现比库提示法物，保护僧者须保护此戒律法物，他必是我等弟子中的勇士，勇士必不可弱。开示即是恶行，若行为按如前所述进行，是法理上确立的增强恶行。而被夺的法物若为赃物，则众说判为巴拉基犯戒。以上此理，应当处处明了。

So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ‘‘amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso’’’ti āroceti, evaṃ tesampi dukkaṭaṃ. Avahārako paṭiggaṇhātīti ‘‘sādhu harissāmī’’ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva.

当他人陈述时，保护佛者对保护法者、保护法者对保护僧者说：「我们的教师如此说——‘取名为如此的法器，你是我等中的勇士’」此语陈述者亦是犯恶行。取器者接受后即算准允，法者示意说「很好，我愿取去」即表同意。对保护佛者而言，是恶行稳固成形，后世大众将因恶行雇用他。若此法器即为保护法者而取时，则五众均犯四种人的巴拉基戒。而不仅仅是四人，借此方法不断以服从关系通知，乃至成千累万比库，全部均属巴拉基戒。

Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ‘‘amhākaṃ ācariyo evamāha – ‘itthannāmaṃ kira bhaṇḍaṃ avaharā’’’ti āṇāpeti. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho.

次日，若该人发出某种劝告言语，就视为由该教师发出。此教师既是受戒者，同时又受佛护持、法护持，或曾立志维护教团，若该人亲自前来，诵说“我们的老师如此告诫：‘这是一件名为容器的物品，切记不可取用。’”这即是劝告。此处所言过失，指该发出劝告者之过失，等同于受佛护持者的过失。受戒的人，应当承认此处分为过失；此过失当被视作由教团维护者所确认的根本过失。如果他仍然取用该容器，不论对发出劝告者、佛护持者，或对取用者及教团维护者而言，皆属于犯两重巴拉基咖戒。至于根本的教师，由于不清楚故，不犯巴拉基咖。法护持者因无知，全面免犯戒律。佛护持者则因保障二者，自己未受损害。

Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ.

以后，在其他四次发劝告日中，第一次他既来又回，宛若到达容器处，见内外戒护人员守护，不能取用，遂离开。所谓“何时能够取用？”即在可取用时才取用。过失之名，指重复发劝告时仍有过失。如果取用该容器的确为利益达成之意，即系通向道果的意愿，因此此劝告阶段即成巴拉基咖。若取用者取用该物超过六十年，且发劝告者在中间阻止，或施以轻微批评，若处于同等或更低劣心态，致使无法阻止取用，则取用者在其取用时犯巴拉基咖。

Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ‘‘mā avaharī’’ti · 在第二段中——因为或是低声说那句话，或是由于那人耳聋，而说「不要拿走」。

Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Tatiyavāre – pana sāvitattā mutto. Catutthavāre – tena ca sāvitattā, itarena ca ‘‘sādhū’’ti sampaṭicchitvā oratattā ubhopi muttāti.

此话不可宽恕，因此根本发劝告者虽不释放。第三次发劝告时，则可因其宽容而释放。第四次则以此宽容为准，且另一人说“善哉”而被确认，此时双方皆可释放。

Āṇattikathā niṭṭhitā. · 关于教令的论说结束。

Āpattibhedaṃ犯罪分别

§122

122. Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento ‘‘pañcahi ākārehī’’tiādimāha. Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa ‘‘parapariggahitañca hotī’’tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ.

122.今依各处经文所说，因盗取他物而犯戒之事，依物品类别分为五种形态（五种过失形态）。此处所说五种形态，即五种原因，五种成分。由此稍作概说——盗物者及其相关法则表明，因持有他人所施物等五种原因犯巴拉基咖，不可削减于其下。此三种五形态是：他人所有、他人所有之所有则、该物损坏之严重状态、索求之意、地点被禁取。今后所说两次发劝告则论及轻微损坏之分以及物品之属性，表现为粗恶与恶劣的过失性质。

§125

125.‘‘Chahākārehī’’tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. Tatra yadetaṃ ‘‘na ca parapariggahita’’nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi ‘‘na ca parapariggahita’’ntveva saṅkhyaṃ gacchati. Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti.

125.“六种形态”等说，乃指相关规戒。该月违法时，不具所信、不具信赖、不具时间限制、物品损坏之严重、索求意、禁取之地等要件，共共六种形态须辨明。此处物品分属性下，初次取用即为巴拉基咖。第二、第三次发劝告时，所犯过失为粗恶及恶劣之种类。之后即便在其他三个发劝告期间内，若因物品属性及其他人所有而无法放弃，仍属恶过。至于所言“并非他人所有”，系指无权所有、已弃或毁灭、临时所有、共享物等，但因为此中仍存在他人所有之识念及索求意，故不属免犯。

Āpattibhedaṃ niṭṭhitaṃ. · 犯罪分别已毕。

Anāpattibhedaṃ无犯分别

§131

131. Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ‘‘anāpatti sasaññissā’’tiādimāha. Tattha sasaññissāti sakasaññissa, ‘‘mayhaṃ santakaṃ idaṃ bhaṇḍa’’nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. Sace sāmikehi ‘‘dehī’’ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ.

131.如是以物品、心念为根据，分别论戒过失异同后，如今论免犯之别，称为“免犯等称”。其中“等称”指和解者，即意识到“这是我所有物”的相同认识，对该物既意识又取用无过，之后应将该物归还。若对所有人称“这是我的”而不予归还，则以秘密盗取之法处巴拉基咖。

Vissāsaggāheti vissāsaggahaṇepi anāpatti. Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano’’ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti ‘‘mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī’’ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ ‘‘gahite me attamano bhavissatī’’ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti.

信物之抓持亦无过失。关于信物特征，当依本经所闻而知——“比库们，我允诺，可用五个方面持有信物：见已确定、已兑现、已允诺、仍存活、愿意抓持”（《大部》356）。其中，见已确定者，谓见知为真切友伴；兑现者，意为坚定友伴；已允诺者，谓言‘你所欲得为我所有，取用时勿问理由’。生存者意指未断生命感官；愿意抓持者，心满意足地愿意持有。如此五种特征，不加或少加补充，称为五个方面。抓持信物有三方面结合：见已确定、生存、心满意足；兑现、生存、心满意足；已允诺、生存、心满意足。

Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ. Yo pana paṭhamaṃyeva ‘‘suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā’’ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana ‘‘mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā’’ti vutte ‘‘gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī’’ti vadati. Ayaṃ paccāharāpetuṃ labhati.

若无人命存，心亦不愿抓持者，其信物仍应给予。付予者若具有财产者，其所有财富中作为信物抓持者，无论为家主或出家众，皆应给予。对于不愿抓持者之信物，也应予以。若初次说“你善为我抓持信物”，语言或心意认可后，后来因某种缘故生气，无法收回。若心不愿接受者，虽无言语，同样不能收回。若言“我非愿抓持或被冒犯之信物”，他说“为抓持或被冒犯者，必由我由某因而置之或保管，为阻止作恶”，则可收回。

Tāvakāliketi ‘‘paṭidassāmi paṭikarissāmī’’ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā ‘‘tuyhevetaṃ hotū’’ti anujānāti, iccetaṃ kusalaṃ. No ce anujānāti, āharāpente dātabbaṃ. Saṅghasantakaṃ pana paṭidātumeva vaṭṭati.

所谓期限者，即“我展示并收回”的表明，持有期限内抓持无过失。若持物者或物主或团体说“你们自主为主”，许可成就善法。否则没同意时，应返还归还。若是僧众信物，必须归还僧众。

Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe ‘‘petā’’ tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa ‘‘mā gaṇha, mā gaṇhā’’ti vadantassāpi gahetvā gacchati, vaṭṭati. Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi.

所谓灵体保管，即使遇到鬼神之事以及作法时，若四大本体中生命持续存在，众天神虽皆称为“鬼”，信物保管亦无过失。若萨咖天帝伸手坐着，天眼能见的比库知晓其为自己衣物所有者，尽管天帝说“勿取勿入”，仍抓持无过失。天神为进行回报法事而取树枝等物者，无过失。

Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. Anatthampi hi kareyya. Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati.

所谓野兽保管者，野兽亦无过失保管信物。若龙王、金翅鸟、男人形态出手伸展，仍有比库因前缘持有信物，亦无过失。狮虎等猎杀食肉，因痛苦愤怒应不干预，避免恶果。为善可阻却被吃，阻止且没劳烦，抓持无过失。军队等取肉食行进时，若丢失被坑害，亦可抓持赎回。

Paṃsukūlasaññissāti assāmikaṃ ‘‘idaṃ paṃsukūla’’nti evaṃsaññissāpi gahaṇe anāpatti. Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti.

尘垢执念者，若仅为俗人所执念称“此为尘垢”，抓持无过失。若是俗人所有，应返还。痴狂者若依先前述例，无过失。初始作法者为财主，无过失。盗贼及六氏师盗类等尽受罚。

Anāpattibhedaṃ niṭṭhitaṃ. · 无犯分别已毕。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析注释已毕。

Pakiṇṇakakathā杂说

Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

起心动念与行为，其次是带有意识记忆的识知；

Lokavajjañca kammañca, kusalaṃ vedanāya cāti.

以及世间习俗和行为，皆为利乐而行。

Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. ‘‘Adinnaṃ ādiyāmī’’ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ.

于是，在此杂类中有此学戒，称为三种起心动念：一者为身心俱起，二者为言语与心俱起，三者为身语心俱起。所谓身心俱起者，身行与心行同时发生；言语心俱起者，言语与心行同时发生；身语心俱起者，身行、言语与心行皆同时发生。行为起心动念者，若行之即生，不行则无。若以“不可取用”为识知而断除贪着，即产生识知解脱，断除识知，断除世俗习气、身行、语行和不善意识，无论喜乐、恐怖或半睡半醒状态皆发生痛苦，以上诸义均应依此首学戒领会。

Pakiṇṇakakathā niṭṭhitā. · 杂事论已毕。

Vinītavatthuvaṇṇanā律事释义

§132

132. Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva.

132. 于柔和之义的解说，依旧如六波罗蜜德中的不退转义所陈述者。

Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! Tenāha – ‘‘anāpatti bhikkhu cittuppāde’’ti. Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti.

于次义中说：识者，谓凡夫众生因贪爱等心而四处奔走、漂流、散乱。如世尊于身语门分别时，若仅凭识之起心而没犯戒，谁能对其提出过失？因此言：『识的起心处未犯戒，比库不犯戒。』但识引导心者不宜生，应以断念力制止识。

§133-4

133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni.

133-134. 如去谤破坏、束缚之地的范畴，仅于高处。然后讲述其它即将到来的事，因为那些是根本境界的终结。

§135

135. Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, ‘‘corosi tva’’nti parāmasi. Itaro pana ‘‘kena avahaṭa’’nti vutte ‘‘mayā avahaṭa’’nti pucchāsabhāgena paṭiññaṃ adāsi. Yadi hi itarena ‘‘kena gahitaṃ, kena apanītaṃ, kena ṭhapita’’nti vuttaṃ abhavissa, atha ayampi ‘‘mayā gahitaṃ, apanītaṃ, ṭhapita’’nti vā vadeyya. Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. Tenāha bhagavā – ‘‘anāpatti bhikkhu niruttipathe’’ti. Vohāravacanamatte anāpattīti attho. Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva.

135. 对于『语词使用』之事，首先应掌握本经中所说「你偷盗」之意，即为谴责之词。若是他人问「由谁被盗？」时，应以一段提问者的回答说明「是我被盗」。因为若他人问「被谁拿去？被谁偷去？被谁放置？」时，也应答曰「是我拿去、偷去、放置」。所谓『口』，乃为吃用与言说之用，若无相应意志，即无所谓偷盗行为。因此世尊言：「比库于语词使用上无过」。此谓仅在语言表达上无犯戒。继而，所谓测试之法务全部皆为善意而起。

§137

137. Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. Tena vuttaṃ – ‘‘taṃ sarīraṃ uṭṭhahitvā’’ti. Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti.

137. 在论及『身体不分离』之事时，所谓不显露者，是指同一身体内燃尽欲火。所谓不接纳者，是指拒绝接受、不加尊重。所谓重新显露身体，谓幽灵凭其自身力量而再显现此身体。故有经文云：「在该身体上再显现」。所谓关闭门户，乃指比库住处近于施主之处。故胆怯生性之比库速入其所住处并关闭门。幽灵即于门口停留，体内欲火熄灭后，舍弃其身体随顺法则而去，故所谓『身体暂时再现，于处所徘徊』。

Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. Bhinne pana gahetuṃ vaṭṭati. Kittāvatā pana bhinnaṃ hoti? Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.

所谓同一身体，指彼幽灵身体为旧布衣，故不宜取用此类衣物。若取用，则生诸不善及障碍。分裂身体者，自可取用。那么此『分裂』的例子如何？如乌鸦、椰子壳、鹦鹉、狮子等动物之喙或嘴，或尖锐利牙，或钩子状物，即使少许断损，皮肤仍连贯完整，此谓同一身体；若皮肤破裂，则是分裂。亦如生时即有颈部疙瘩或瘤块者，系分裂。又第三日由于产后振动等状况而出现特征亦谓分裂。但总体而言，即使是同一身体，亦可经由好心婆罗门或其他人加以收留保护。若无他人保护，则应由师长或某人剪断头发，方可取用。于异形身体中维持正念而生起比库想，则须剪头发或足手毛发后方可取用。

Kusasaṅkāmanavatthukathā草传送事论

§138

138. Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe ‘‘ādiyeyyā’’ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho.

138. 继之于此事中，先说将芦苇捆扎后，收取袈裟时，先前诵有『应当收取』之语，以阐明此语词义。此在名为芦苇衣、粗布衣及其他各类衣物中的坏衣之意，即谓用坏布衣所制衣物之收取法。

Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro ‘‘theyyāvahāro’’ti veditabbo.

上述诸坏衣等，应当如何区别？这点须知——若有人于晚间或白天将晌午所用之器具等截断破坏后，再来将其收受。若通过货币之兑换捕获而取用，依照此法收取之行为，名为“粗暴收取”。

Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro ‘‘pasayhāvahāro’’ti veditabbo.

若有人力大无比，能强势制服他人，或恐吓逼迫，令他人害怕而有所屈服，则其收受行为又称为“胁迫收取”。犹如杀人犯、盗贼般，借助愤怒等邪力强行取得。此类强取行为，宰相、国王或高官亦如是。故此类行为须视为强迫收受。

Parikappetvā gaṇhato pana avahāro ‘‘parikappāvahāro’’ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā ‘‘sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā ‘‘sutta’’nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. ‘‘Sutta’’nti ñatvāpi ‘‘yaṃ laddhaṃ, taṃ gahetabba’’nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. ‘‘Coro, coro’’ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Atha nivattesu sāmikesu sayameva taṃ disvā ‘‘pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka’’nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. ‘‘Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī’’tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo.

经过盘算后，拿取之事称为“盘算取物”。此事在器物盘算与场所盘算两种状况之中。这里所说的器物盘算者，比如某乞丐进入屋内，心想“若是这屋内有人，我即拿取；若是戒律已宣说之处，我就不拿取”，于是趁黑暗时偷取物品。若屋内有人，即立刻放下，这犯巴拉基戒；若该物经戒律确认为法器，则保护之。当他将物品移出屋外放下，了知此为法器，再取回置于原处，仍应保护。即便了知此物是法器，也会在行走时持取，并将其放置于地上，此时若有人起身阻止并喊“贼啊！贼啊！”，他弃物逃离，则仍应保护。见之人若知此意，便为善。若有人自己拿取，则犯物盗罪。后来若在同伴面前，他见此物后说“你将它取走放下，现在这是我的了”，便称保护该物，但实际上属于盗物。若用类似“若是戒律所载，我便取；若是乞丐，我便不取；若是皮革，我便取；若是油，我便不取”等计谋盘算，拿取者亦用此法养不正行。

Mahāpaccariyādīsu pana ‘‘sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā ‘sāṭako aya’nti disvā gacchanto paduddhāreneva kāretabbo’’ti vuttaṃ. Ettha pana ‘‘sace sāṭako bhavissati, gaṇhissāmī’’ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. ‘‘Taṃ maññamāno taṃ avaharī’’ti pāḷiyā ca sametīti. Tattha yvāyaṃ ‘‘sace sāṭako bhavissati, gaṇhissāmī’’tiādinā nayena pavatto parikappo, ayaṃ ‘‘bhaṇḍaparikappo’’ nāma.

于大论师等处有说：“乞丐者亦如乞丐盘算取物者一般，拿着物品后出门外将其放下后离去，有人见曰‘这是乞丐的’，行走时应以这样方式持取。”此处所说之盘算，即在见到后便盘算，见过之后收放无迹（即不见计谋行为），因而不现取物的盘算。在大长部大论中，所说的盘算意指之前所说的盘算行为，是持物者于盘算状态下的行为，所以此地才称之为盘算取物（盘算拿持）。该处以“此人以为自己领有”的巴利语合成词所称。此处以上述“若是乞丐，我就拿；若是戒律物，我就不拿”等计谋方式而起的盘算者，称为“器物盘算”。

Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭhāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī’’ti parikappeti. Tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. Keci panettha ‘‘yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā’’ti vadanti. Ayaṃ tāva mahāaṭṭhakathānayo. Mahāpaccariyaṃ pana ‘‘sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā’’ti vuttaṃ. Tatra yvāyaṃ ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmī’’ti pavatto parikappo, ayaṃ ‘‘okāsaparikappo’’ nāma.

场所盘算应当如此理解：有位贪欲比库进入他人住处、家宅、荒野或活动场所，从中察看可能有可取之物，观察到门口、门框、屋边、树根等遮挡之处划定分界线，心中盘算：“若有人经过此地看我时，出于好奇会拿取且来查看，我便如同展示一般；若无人，则拿走。”他持此计谋，若超过此定界线即犯巴拉基戒。若他盘算出要越过僧境界线，但沿着意图进行或心念专注于业处等而穿越境界线，是犯物盗罪。若这时盗贼、象、野猪或暴风雨等破坏此地，因其欲放纵拿取之意，越过边界，也属物盗罪。这里有人说“由于物本由业力根本所持，故不应保护，乃是拿持之规”，此为大论中观点。大论又说“即使有人骑象或驴进入屋内，只要未触及物品或未将物品拿走，不具巴拉基戒，只有超过界线才犯物盗罪。”这里以“若有人看我若有人看我来拿取”之计谋所生的盘算称为“场所盘算”。

Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ‘‘parikappāvahāro’’ti veditabbo.

如此，这两种盘算取物的行为，合起来称为“盘算取物”行为。

Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā ‘‘sace onamitvā gahessāmi, ‘kiṃ samaṇo gaṇhātī’ti maṃ jānitvā viheṭheyyu’’nti paṃsunā vā paṇṇena vā paṭicchādeti – ‘‘pacchā gaṇhissāmī’’ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā ‘‘idāni andhakāro, sve jānissāmā’’ti sālayā eva gatā honti. Athassa taṃ uddharato uddhāre pārājikaṃ. ‘‘Paṭicchannakāleyeva taṃ mama santaka’’nti sakasaññāya vā ‘‘gatā dāni te, chaḍḍitabhaṇḍaṃ ida’’nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ.

遮掩取物称为“遮掩取物行为”，应如此理解：若比库进入人们果园等处，看到被放置的装饰用品，心想“若我拿了要走，且有人知道便害我”，于是用灰尘或树叶等掩盖，作“事后我会取”的意思，但尚未做拿取，此时尚不成立为物盗罪。若人们向屋内走来窥视该物，但未见，心想“现在天暗了，待会儿自会知晓”，人们即往舍利殿去了。若有人来取该物，取出即犯巴拉基戒。用共犯暗号或将物品丢弃使其人为丢弃品，拿取者犯盗物罪。第二日来查看，发现物品被埋藏起来，视为已被弃置，属盗用之罪。因为以这些行为而言，若有人见物品依然在原处，只是稍微遮盖，用意明显想隐藏，用脚踢土或树枝进入穴处取物，则立即犯巴拉基戒。

Kusaṃ saṅkāmetvā pana avaharaṇaṃ ‘‘kusāvahāro’’ti vuccati. Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. Parassa koṭṭhāse pāteti, rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ.

挖掘草丛取物称为“草盗行为”，应如此理解：若比库捡起草茎时，衣袍上掉落堆放的茎秆，其处在自己储物处附近，欲拿起被外人藏在自己储物处的草段，或欲将邻舍储物处的草段放入自己储物处，取起来就保护该物。若在邻舍处捡起草段则保护。但是若在自己处掉落的草段被邻舍拾起，则邻舍立即犯巴拉基戒。若人先在邻舍处捡草段欲放自己处，自己处的草段又被取走，自己搬出草段，仍视为保护。自己处掉落的草段自己拾起则保护，但拾起后置于邻舍处草垛上，则邻舍拾起时手动碰触，立即犯巴拉基戒。

Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro ‘‘‘mayhaṃ, bhante, daṇḍako na paññāyatī’ti. ‘Mayhampi, āvuso, na paññāyatī’ti. ‘Katamo pana, bhante, mayhaṃ bhāgo’ti? ‘Ayaṃ tuyhaṃ bhāgo’’’ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. Sacepi tena ‘‘ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā’’ti vutte ‘‘nāyaṃ mamā’’ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. Sace pana itaro ‘‘ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā’’ti cintetvā ‘‘mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā’’ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. Sacepi so vivādabhīruko bhikkhu ‘‘yaṃ tuyhaṃ ruccati, taṃ gaṇhā’’ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti.

如果在二床寝具中，在下铺的枕头处发生触犯者隐瞒不示，之后同宿的比库们进去，有人说：“尊者啊，这枕头我不认识。”另一个回答：“尊者啊，我也不认识。”有人问：“那么，尊者，我有什么份？”他说：“这便是你的份。”他自己显示他的份额后，不论是否争论，取下这份，其他人过去取这份，取出者犯巴拉基罪。如果他自己说：“我不把我的份给你，你自知你的份量拿去吧。”对他说“这不是我的”，明知是他的份，也要取出，犯巴拉基。如果另一个比库说：“这是你的份，这是我的份，有什么争论呢？”且想：“愿得我的份，或你们的份，由你们来取这把柄。”这称为夺取，不属于此处的不当行为。如果那因争论惧怕的比库说：“你喜欢的你取，”自己确定并放置那份，像杆子一样拿着离去，而他人欲取剩余部分时，也无妨碍。

Aṭṭhakathāsupana vuttaṃ – ‘‘imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba’’nti evañca vatvā cīvarakkhandhake‘‘paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū’’ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake ‘‘tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu’’nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva ‘‘tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – ‘idha mayaṃ vassaṃ vasissāmā’ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte’’ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva.

如注疏上所说 —— “于此处，因极端稀少，仅一件袈裟需分配，又排除其它四种因缘的产生和分配，因此专门说明之。”如是说后，在袈裟篇中记载：“世尊啊，请受我一件藏着不善岁月的破旧衣袈裟，僧团允许侍者衣服。”（大毗婆舍那337）此即基瓦经事开始说出的袈裟起因；在坐床篇中记载：“当时王舍城发生饥荒，人们不能供养僧团饭食，欲供养临时饭、请客饭、干草饭、供八关斋戒的饭食和行持食等。”（小毗婆舍那325）此即说法之开始，供养饭食之事；在坐床篇中亦说：“当时有十七族比库建立后院大寺，彼此称‘此处我们将度雨季’。十六族比库也建立后院寺院。”（小毗婆舍那316）此为十六族经事起因，继续说了舍宅等医药开销。以上皆属于来往事由，只在来来往往之时讲述，前面已经阐明其缘起因由。

Kusasaṅkāmanavatthukathā niṭṭhitā. · 草传送事论已毕。

§139

139. Ito paraṃ jantāgharavatthu uttānatthameva.

139. 此后为居士家庭之事。

§140

140. Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ.

140. 在五处衣物污秽地方，那些比库虽未经上座，也作了该允许之事并共享。不净处由清洁者食用后，舍弃应舍之衣物。如萨咖吃食时舍弃与共享，这乃常事。但因自用便利与他人之委任，不可妄取。

§141

141. Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ ‘‘aparassa bhāgaṃ dehī’’ti vatvā gaṇhato bhaṇḍadeyyaṃ. Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. Asammatena vā anāṇattena vā diyyamāne ‘‘aparampi bhāgaṃ dehī’’ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. Sāmikena pana ‘‘imassa dehī’’ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro.

141. 在水漏穴、挖掘穴、赃物、腐败物、不净处中，称“给邻居半份”者，为不守规矩者说。对友伴称“火上加柴”，仅限于有亲属者。比库无犯巴拉基罪是因受人赠与；对此无责。犯错误者因明说谎语，应受巴吉帝亚。依律判断——由僧团选定，或由附属寺院等所授予的舍宅与居住地，若无正当与合法处分者，称“给邻居半分”时应以物品管理形式处理。若无获得许可自行处分，积累假财，亦应像赃物般以管理处置。因属他人财产，取用须谨慎，详细如注疏所述。由友伴、施主赠与者自称“这是给你的”，或亲自交付者，乃不善之事，故此是传授注疏的要义所在。

§142-3

142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. Sesamettha, parikkhāravatthūsu ca pākaṭameva.

142-143. 水漏穴等住所 —— 水漏穴乃指破损杂乱的烧饭或煮饭住所。童子屋乃指杂乱的肉食居所。腐败屋指破损的鼠类食物驻处。以上及其他辅助住所，皆为明显的住所类型。

§144

144. Pīṭhavatthusmiṃ – so bhikkhu parikappetvā ‘‘etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī’’ti saṅkāmesi. Tenassa saṅkāmane avahāro natthi. Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. Bhisiādīni tīṇi vatthūni pākaṭāneva.

144. 关于座位之所在，比库考虑后，自作计划说“我将占据此处”，心中生起意欲。然而对此心念生起并非错误。可是，如果经过思量且已执著占据欲望，这属违反巴拉基戒（即严重戒律）。若夺取座位时心中无意占有，则应放弃。若座位确实存在，应两方皆放弃，方为正当。座位、钵等三物皆显然为此例。

§146

146. Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. Yadi pana dāyakā ‘‘bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī’’ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. Sesamettha uttānatthameva.

146. 对于信托仓库等三种物品的占取无过失，但对于所取物须妥善安置。入托钵时，应在托钵内侧边界之内。如果赠与者说“即便在托钵外侧也请取用，回来后再共享”，此时也可取用托钵外侧。但除此之外应当遵守托钵内侧边界。此义理显明。

§148-9

148-9. Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. Sāmikā sālayā, corā nirālayā, eseva nayo. Sāmikā nirālayā, corā sālayā; ‘‘puna gaṇhissāmā’’ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ.

148-149. 在七类盗窃及拾掇等物品时，如若具有尘堆衣痕迹的物品被取，无过失。但若故意占用则犯巴拉基戒。详言此处种种情况：即使主人家是客舍，且盗窃者也在客舍，带有尘堆衣痕的食物须归还主人。故意取得此物即为不当。若主人在客舍，盗贼不在；或主人不在客舍，盗贼在客舍则“我们再取吧”这种私自占有的行为不可为。两方都不在客舍，且盗贼手拿有尘堆衣痕之食物，虽无过失，但若故意则为恶行。

Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā ‘‘puna āvasante janapade āgamissāmā’’ti saussāhāva gacchanti. Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni ‘‘chaḍḍitakānī’’ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo.

比库团体若拥有果树林等寺院，将果实收集归库，若有人偷偷盗用或不当占有五个月或超过五个月者，犯巴拉基戒。反之，若有人因农户纠纷或被驱逐，离开寺院立志“以后还会归来”，而比库们弃舍原地继续生活，这时占有弃地果实不算违规。若故意占用则犯戒，所盗物应归还。

Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – ‘‘chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā’’ti. Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. Theyyacittena dento agghena kāretabbo. Saṅghikepi eseva nayo. Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. No ce vatthu pahoti, agghena kāretabbo. Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. Ghaṇṭiṃ paharitvā kālaṃ ghosetvā ‘‘mayhaṃ pāpuṇātī’’ti khāditaṃ sukhāditaṃ. Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā ‘‘mayhaṃ pāpuṇātī’’ti khāditampi sukhāditameva. Pupphārāmavatthudvayaṃ pākaṭameva.

大师略解述：“在废弃寺院中，故意享用果实犯巴拉基戒。为何？因废弃寺院为离乱、来往混杂之所。”观众也适用于该理。若比库因部族争执而将果实赠与属于该部族的人，若是恶业果报，就不可给。若故意给予则重犯巴拉基戒。若非废弃寺院，则应归还果实。居于外侧边界静坐，故意享用者，或敲钟报时，宣布“这是我所得”，视为不当。敲钟或不敲钟，报时或不报时，但秘密将果实视为己有都不得为。果实与花园明显易辨。

§150

150. Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā ‘‘tava vacanena vadāmī’’ti attho. Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. Na ca, bhikkhave, ‘‘vutto vajjemī’’ti vattabboti ‘‘ahaṃ tayā vutto hutvā tava vacanena vadāmī’’ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. Paricchedaṃ pana katvā ‘‘itthannāmaṃ tava vacanena gaṇhissāmī’’ti vattuṃ vaṭṭati. Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. Sesaṃ vuttanayameva. Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. Ettāvatā hi upārambhā mutto hotīti.

150. 在议论之语中“说已议定”意谓“我方已议定，愿依你之言行事”，这是含义。比库与主人之间对话，若无过失则不犯戒。诸比库之间无权代他人发言“我以你之言为准”，故多人之间不应随意作此类表述。经节划分季节，仍可依此法而言“这是依据你的指示”。“已议定”指“我已议定，依我言语表述”。据此为正式表达。在此两种情况皆有章节划分，证实事理明确。如此，以此类会话为止。

§151-2

151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. Sesaṃ pākaṭameva.

151-2. 关于三只猪陷阱中的中间陷阱——『我非饿也非病』之意。其余的陷阱皆明明白白。

§153

153. Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. Nipannassa bandhanañca sayanañcāti dve ṭhānāni. Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya.

153. 关于两只野猪陷阱——即使第一只比库在看到捕猪笼后出于慈悲将其释放，不触犯戒律。如果未能解除对捕获物的占有责难，则应当设法缴获那些较大的野猪，或是笼中捕获的猪。若在陷阱主人处无法找到这些猪，应将笼子、陷阱或猪笼等适当设置于其来到之地。如果出于自己意愿将其释放，则犯巴拉基犯（重戒）。这里若有野猪用足啃咬陷阱，使陷阱断裂，则猪可依赖陷阱，陷阱便如紧缚的绳索。有的猪依其自身自然状态停留，有的卧伏，有的被固定于猪笼之中。所谓猪笼是指其端绑有弓、钩、棍等工具，将猪挂住，阻止其在树木等处挪动。对于抓断陷阱后仍停留的野猪而言，陷阱只有一处绑缚点；猪若陷阱断裂或断开即逃脱。自然状态停留者的绑缚处有四足或五处，卧伏者有两处含躺卧。被猪笼束缚者，其所去的每一处即为绑缚处。因而野猪被不断从这里和那里释放，因此有十、二十乃至三十比库犯巴拉基犯。每见一处野猪出现，即像逃跑的奴隶一般奔逃。

Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – ‘‘utrasto palāyissatī’’ti; so ce palāyati, pārājikaṃ. Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo.

古时用三种植草法设陷阱的陷阱点应当被揭示。即使是在看护猪脚趾的地方，将野猪释放也因慈悲施行时犯戒律。陷阱设置近猪爪处而失败，去路通畅者，无惩戒。即便将青草和饮水供献给被捕野猪，并与之较力奋起警戒说“它一定会逃跑”，若其逃跑即犯巴拉基犯。将陷阱弄坏并制造响声逃跑的野猪，亦同此法。

Yo pana ghāsañca pānīyañca datvā gacchati, ‘‘balaṃ gahetvā palāyissatī’’ti; so ce palāyati, bhaṇḍadeyyaṃ. Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti ‘‘chinne vā daḍḍhe vā palāyissatī’’ti. Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ.

若比库给予野猪青草与饮水并伴随去路诉说“它抓牢力量便会逃跑”，若野猪逃跑则当占有野猪的职责。若弄坏捕猪陷阱的比库同样责备。临近陷阱处，若有人生火威胁野猪“断绳或割断绳索则它必逃跑”，野猪若趁断绳时逃走，则应视为占有之物。有人将陷阱与雌猪一同扔下去，野猪随后牵引逃走，视为占有之物。若野猪被拖缠石块束缚，若其欲逃脱时有人出于慈悲将其从石块上跃起高举并释放，则犯巴拉基犯。若野猪跳开却随后跟随，则视为占有之物。若将石块折断扔下去，野猪随后牵引逃走，视为占有。如果野猪跌入陷阱，出于慈悲将其救出，犯巴拉基犯。若救出又将其放入，野猪随即拉动逃走，视为占有。若将尖刺刺入野猪，出于慈悲将其救出，犯巴拉基犯。若放开后弃置则视为占有。

Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – ‘‘migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā’’ti. Sace ‘‘harāpetha, bhante’’ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti, sundarameva. Atha neva haranti, na harituṃ denti, rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – ‘‘maṃsaṃ khādantā sassāni rakkhissāmā’’ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti.

在居处地或陷阱处挖掘、设陷阱时应注意宣告——『这乃狩猎者依止之场所，勿在此地为此事』。若有人说“请您拿走，尊者”，应允许拿走。若他亲自拿走，乃至美善。若不拿走，不给允许，则应请求护卫拿走。在人间狩猎季节，猎者在地界处安放陷阱、埋藏石块等，并说“我将保护狩猎者所射猎的肉”。狩猎季节曾经发生风波时，对于伤亡或被捕捉的动物，应当适度释放或解除束缚。

Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo.

如同对野鹿陷阱的论述，此类野猪陷阱的分析亦同理。

Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati, pacchāpuṭakaṃ muñcati, chiddaṃ vā karoti, macchā pana attano dhammatāya palāyanti, bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti, macchā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Mukhaṃ avivaritvā pacchāpuṭakaṃ amuñcitvā passena chiddaṃ akatvā kevalaṃ bhattasitthāni dasseti, macchā pana chātajjhattā sīsena paharitvā okāsaṃ katvā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Tucchakumīnassa mukhaṃ vā vivarati, pacchāpuṭakaṃ vā muñcati, chiddaṃ vā karoti, āgatāgatā macchā dvāraṃ pattā puṭakachiddehi palāyanti, bhaṇḍadeyyameva. Tucchakumīnaṃ gahetvā gumbe khipati, bhaṇḍadeyyamevāti. Yāne bhaṇḍaṃ pīṭhe thavikāya sadisaṃ.

鱼类双体亦适用此法。此法的特别之处在于：撇开鱼群之前面张开或释放其尾部或用鳍片割开，乃至置鱼于器皿而驱逐者，构成巴拉基戒（犯不可净戒）。若显露饭食器具，依此驱逐者亦成巴拉基戒。若与鱼群同在时将鱼提起提离，也犯巴拉基戒。若仅撇开鱼群面部，释放鱼尾部或未用鳍片切割，鱼因其性质自行游走，则属放逸，犯赃物罪。依此显露饭用器具，鱼为牧养利益离去，仍属赃物罪。若不撇开口部，不释放尾部，不割鳍片，仅显露饭食器具，而鱼见饥饿自斗头颅而使空隙，后离牧养利益地而走，亦属赃物罪。若撇开软弱鱼群之口，或释放尾部，或割鳍片，来往鱼类透门退出割尾之处逃逸，属赃物罪。捕获软弱鱼群扔入池塘，仍属赃物罪。器具置于车辆上如轿座等。

Maṃsapesivatthumhi – sace ākāse gaṇhāti, gahitaṭṭhānameva ṭhānaṃ. Taṃ chahākārehi paricchinditvā ṭhānācāvanaṃ veditabbaṃ. Sesamettha dārugopālakarajakasāṭakavatthūsu ca ambacorakādivatthūsu vuttanayena vinicchinitabbaṃ.

关于肉汁器皿：若空中携带，所持之地即为所在。应从六面切割，显露所在处。尚应根据所余处加以分别，如木匠、牧牛人、渔夫所用器皿等，应依此分别鉴别。

§155

155.Kumbhivatthusmiṃ – yo sappitelādīni apādagghanakāni gahetvā ‘‘na puna evaṃ karissāmī’’ti saṃvare ṭhatvā dutiyadivasādīsupi puna citte uppanne evameva dhuranikkhepaṃ katvā paribhuñjanto sabbampi taṃ paribhuñjati, nevatthi pārājikaṃ. Dukkaṭaṃ vā thullaccayaṃ vā āpajjati, bhaṇḍadeyyaṃ pana hoti. Ayampi bhikkhu evamevamakāsi. Tena vuttaṃ – ‘‘anāpatti bhikkhu pārājikassā’’ti. Dhuranikkhepaṃ pana akatvā ‘‘divase divase paribhuñjissāmī’’ti thokaṃ thokampi paribhuñjato yasmiṃ divase pādagghanakaṃ pūrati, tasmiṃ pārājikaṃ.

155.关于瓮器器皿：若取宴会用瓮等不易破坏之物，自言“今后不再为此”而严禁使用，次日或之后因心生妄念复使用且反复利用，虽然没有犯巴拉基戒，但犯恶行或土喇吒亚（轻罪），属于赃物罪。还有比库如此。故曾言：“比库不犯巴拉基戒。”若不作严禁，每天使用一块堆积下乃犯巴拉基戒。

Saṃvidāvahāravatthūni saṃvidāvahāre, muṭṭhivatthūni odaniyagharādivatthūsu dve vighāsavatthūni ambacorakādivatthūsu vuttavinicchayanayena veditabbāni. Dve tiṇavatthūni uttānatthāneva.

关于仪式用物，如仪式用具，木制碗等，在两处断裂器皿、渔具等根据所载分辨，应识别器物归属。树叶用具仅在高出处。

§156

156.Ambabhājāpanādivatthūsu te bhikkhū ekaṃ gāmakāvāsaṃ paricchinnabhikkhukaṃ agamaṃsu. Tattha bhikkhū phalāphalaṃ paribhuñjamānāpi tesu āgatesu ‘‘therānaṃ phalāni dethā’’ti kappiyakārake na avocuṃ. Atha te bhikkhū ‘‘kiṃ saṅghikaṃ amhākaṃ na pāpuṇātī’’ti ghaṇṭiṃ paharitvā bhājāpetvā tesampi vassaggena bhāgaṃ datvā attanāpi paribhuñjiṃsu. Tena nesaṃ bhagavā ‘‘anāpatti, bhikkhave, paribhogatthāyā’’ti āha. Tasmā idānipi yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ atthibhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati.

156.关于鱼肉分配等事：比库们到一村落住持，初时虽取用果实却不明言“是长老们的果实”，后来比库们戛击铃铛提示并分食给长老，自己也食用。世尊称此“取用无过”。因此至今仍在某些住所，若客人不得水果，见他处果实存在，因起盗心而私自食用，客人再戛击铃铛分食，乃得允许取用。

Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Eseva nayo sesapaccayatthāya niyametvā dinnesupi.

又，若居士们在树上守护果实成熟，分割食用时顾念四种条件，则该处不为外来者随意进入。即使他人因受赐树叶作衣，也不随意进入。由此规定，余后条件下所赐之物亦不可随意受用。

Ye pana tathā aniyamitā, āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikāpi ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ – ‘‘catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo. Paribhogavaseneva taṃ bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā’’ti.

若那些城邑住宅不受限制，居民被保护照看，却反被盗贼们所占用享用，则无庇护居民之权利。当财物为果实享用而布施时，若庇护居民未受照看保护，则应废止他们的庇护权。常言大教诲曰：四因基础已被限定，布施财物当以合适心意享用，且必须先收藏保管。若有人以享用者的身份分食，应给予财物。若基于庇护的需求而限定，则仍应以享用者身份分食给他，且须负担财物损耗累积的责任。

Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti. Ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti. Evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭati. Mūlavatthucchedaṃ pana katvā na upanetabbaṃ .

赠予衣物时，当将衣服妥善收藏。若身处贫困，诸比库虽依乞食获得营养，但衣物易得，且为僧团纯净行为，不宜浪费，应妥善使用衣物并分享。出于庇护或病因而乞食时，亦应遵照僧团纯净行为妥善收藏，亦可使用。赠与乞食和庇护病人之物，应以同样法则处理。庇护所赠予如衣物若为重物，应守护妥善收藏，并以用途配送。若贫苦比库不乞食，则居住环境受官府疾病或盗贼威胁，住所不保，可能烧毁椰子树等资源。此时可依赖庇护之由安置住所，即使暂时废弃庇护处所亦得。此等时期，宜建立一两处夏招僧所，其余可借予乞食之不足者。住所基座虽断，但不可使用。

Yo pana ārāmo catuppaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena pana paccayena ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati. Ārāmo jaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti – ‘‘divase divase ettakaṃ nāma khādathā’’ti tadeva te dātuṃ labhanti; tato uttari tesaṃ dadantānampi gahetuṃ na vaṭṭati.

若一处庇护所基于四因而受限地布施，则无需进行内部清理。基于其他因由减弱则可使用。庇护所应被清理，即便付给费用也该清理。那些依赖布施费用得以生活者，若他们赠与访来的比库椰子或椰叶，其数额由僧团允诺每日可吃的量，这样赠与是认可的；而且不能接受超过该量的赠与。

Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti.

若有人承租庇护所，只给僧团四因允许之应得物品，该人也能获得多种赠与。为修建佛塔铺石或制作瓦块而受赠庇护所，也应清理且支付费用。甚至为佛塔安葬物、僧团安葬物也可赠与。住在庇护所且依赖布施安居守护者，承租人应交给允当赠与者，也由此可推知承租人与赠与者之间有果实馈施的关系。

Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – ‘‘yaṃ gopakassa paricchinditvā dinnaṃ hoti – ‘ettakaṃ divase divase gaṇhā’ti tadeva vaṭṭati; tato uttari na vaṭṭatī’’ti. Mahāpadumatthero panāha – ‘‘kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī’’ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – ‘‘manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati . Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī’’ti. Mahāpaccariyaṃ pana ‘‘yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī’’ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ.

如在种植果树等的园内，僧众若获赠园主的物品，则有哪些赠与是允许的，哪些不允许？长老马哈苏玛说：那种被园主剪下后赠与的果实，即每日可取的果实得以允许，其余不得。长老马哈帕都玛说：若果实上附有成熟标识或因象征而被认知，有主的果实由园主掌控，因此他们所赠的多种果物是允许的。库伦陀注疏亦说：人们保护自己的园地与果实，赠与则允许；运入的果实不可接受。僧团的佛塔安葬物由承租者保管则赠与得以允许。依赖布施生活的看护者所得部分果实也是允许的。大教诲说：出家居士赠与守护庇护所的比库则赠与允许，因他们自家切断所有馈赠予僧团。若有人守护附庇护处所或某棵树，所得果实也应给予，如同其守护之树叶。承租人接受并守护者均获赠与。此等赠与皆由各种细节规定，为了解实质，应掌握其原则而合法接受。

Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti ‘‘puna āharitvā dassāmī’’ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā ‘‘tāvakālike anāpattī’’ti āha.

论及果树制材时，昔日有人称“吾心属世尊”，并愿意为此采集后呈示，心念如是。世尊说：“采集果树材以此行为无过失。”

Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, ‘‘saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā’’ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti.

此处有关巴利语简约文字的规定——若僧团中有比库从事僧团共同的工作，如维护斋堂或饮食堂，则应向僧众申问后予以涨薪。若有比库从事为天人供养食物的僧团职责，因其勤勉而安乐，应将一切大供养物带来，供养于自身住处，且适宜执行。若是带来他人供养物，应以其根源辨别归属。若不能辨别，应说明『这是以僧众身份，由尊者执行僧团事务所用』。宿舍则由该比库管理。若石柱、树柱或门闩、门板破损，应以僧众共同供养涨薪执行修缮。这一规定亦适用于其他供养物。

Udakavatthusmiṃ – yadā udakaṃ dullabhaṃ hoti, yojanatopi aḍḍhayojanatopi āharīyati, evarūpe pariggahitaudake avahāro. Yatopi āharimato vā pokkharaṇīādīsu ṭhitato vā kevalaṃ yāgubhattaṃ sampādenti, pānīyaparibhogañca karonti, na aññaṃ mahāparibhogaṃ, tampi theyyacittena gaṇhato avahāro. Yato pana ekaṃ vā dve vā ghaṭe gahetvā āsanaṃ dhovituṃ, bodhirukkhe siñcituṃ udakapūjaṃ kātuṃ, rajanaṃ pacituṃ labbhati, tattha saṅghassa katikavaseneva paṭipajjitabbaṃ. Atirekaṃ gaṇhanto, mattikādīni vā theyyacittena pakkhipanto bhaṇḍaṃ agghāpetvā kāretabbo.

关于水器——当水稀缺时，即便取回一里或半里外的水，亦视为取用珍贵水资源。这种情况下的水器使用算作消耗。无论是取回的水器或现存于池塘等处的水器，只要专门盛放饮用水且用于饮水，即非大规模的消耗，但也应视为大致使用。若一或两只罐子被用来洗座位、浇灌菩提树或作水供养、洗涤衣服，这在僧团规则下应视为临时小用。额外使用水器或用土器等则不得任意投掷，应妥善收纳收藏。

Sace āvāsikā katikavattaṃ daḷhaṃ karonti, aññesaṃ bhaṇḍakaṃ dhovituṃ vā rajituṃ vā na denti, attanā pana aññesaṃ apassantānaṃ gahetvā sabbaṃ karonti, tesaṃ katikāya na ṭhātabbaṃ. Yattakaṃ te dhovanti, tattakaṃ dhovitabbaṃ. Sace saṅghassa dve tisso pokkharaṇiyo vā udakasoṇḍiyo vā honti, katikā ca katā ‘‘ettha nhāyitabbaṃ, ito pānīyaṃ gahetabbaṃ, idha sabbaparibhogo kātabbo’’ti. Katikavatteneva sabbaṃ kātabbaṃ. Yattha katikā natthi, tattha sabbaparibhogo vaṭṭatīti.

若宿舍清洁负责人严格执行职责，而其他的不会洗涤或洗衣的比库，则由负责人取代代为完成，不得让其在负责人所管理的事务范围内擅自为他人处理。负责人清洗的即为应当清洗的。比库若为僧团内两三处池塘或水井负责分配，负责人负责指示『这里必须洗浴，这里应取水饮用，所有清洁用具都应置于此处』，均应遵照负责人指示执行。若无指定负责人，则所有清洁工作应由大家共同承担。

Mattikāvatthusmiṃ – yattha mattikā dullabhā hoti, nānappakārā vā vaṇṇamattikā āharitvā ṭhapitā, tattha thokāpi pañcamāsakaṃ agghati, tasmā pārājikaṃ. Saṅghike pana kamme cetiyakamme ca niṭṭhite saṅghaṃ āpucchitvā vā tāvakālikaṃ vā gahetuṃ vaṭṭati. Sudhāyapi cittakammavaṇṇesupi eseva nayo.

关于陶器器皿——若陶器稀少，遂从各类颜色和形状的陶器取来修补安放。缺口若在五个月线之外者，即触犯巴拉基戒。若涉及僧团职务与佛堂职务，应向僧团申问后，方可领取上涨薪。而同样制度适用于清洁用器具。

Tiṇavatthūsu – jhāpitatiṇe ṭhānācāvanassa abhāvā dukkaṭaṃ, bhaṇḍadeyyaṃ pana hoti. Saṅgho tiṇavatthuṃ jaggitvā saṅghikaṃ āvāsaṃ chādeti, puna kadāci jaggituṃ na sakkoti, athañño eko bhikkhu vattasīsena jaggati, saṅghassevetaṃ. No ce jaggati, saṅgheneko bhikkhu vattabbo ‘‘jaggitvā dehī’’ti. So ce bhāgaṃ icchati, bhāgaṃ datvāpi jaggāpetabbaṃ. Sace bhāgaṃ vaḍḍheti, dātabbameva. Vaḍḍhetiyeva, ‘‘gaccha jaggitvā sabbaṃ gahetvā attano santakaṃ senāsanaṃ chādehī’’ti vattabbo. Kasmā? Naṭṭhe attho natthi. Dadantehi pana savatthukaṃ na dātabbaṃ , garubhaṇḍaṃ hoti; tiṇamattaṃ pana dātabbaṃ. Tasmiṃ ce jaggitvā attano senāsanaṃ chādente puna saṅgho jaggituṃ pahoti, ‘‘tvaṃ mā jaggi, saṅgho jaggissatī’’ti vattabboti.

关于茅草器皿——在用于禅定的茅草地方缺少覆盖时，为防止恶劣之事发生，应由僧团集体购买茅草覆盖宿舍。若某时不能购买，其他的某一比库以僧团名义购买。若其不购买，僧团必须告诫该比库『已烧毁后应自行承担』。若该比库想分担费用，分担之，必须购置。若分摊费用增长，告诉他『请购买并销毁旧覆盖覆盖好自己的宿舍』。因何如此？没存货且无他法。虽然出钱帮助他人较为合适，但不应赠予粗重工具，仅应购买茅草覆盖。若该比库销毁覆盖，宿舍重建时僧团得以重新购买覆盖，告诫该比库『你勿拆毁，由僧团负责焚毁旧物』。

Mañcādīni satta vatthūni pākaṭāneva. Pāḷiyaṃ pana anāgatampi pāsāṇatthambhaṃ vā rukkhatthambhaṃ vā aññaṃ vā kiñci pādagghanakaṃ harantassa pārājikameva. Padhānagharādīsu chaḍḍitapatitānaṃ pariveṇādīnaṃ kuṭṭampi pākārampi bhinditvā iṭṭhakādīni avaharantassāpi eseva nayo. Kasmā? Saṅghikaṃ nāma kadāci ajjhāvasanti, kadāci na ajjhāvasanti. Paccante corabhayena janapade vuṭṭhahante chaḍḍitavihārādīsu kiñci parikkhāraṃ harantassāpi eseva nayo. Ye pana tato tāvakālikaṃ haranti, puna āvasitesu ca vihāresu bhikkhū āharāpenti, dātabbaṃ. Sacepi tato āharitvā senāsanaṃ kataṃ hoti, taṃ vā tadagghanakaṃ vā dātabbameva. ‘‘Puna āvasissāmā’’ti ālayaṃ acchinditvā vuṭṭhitesu janapadesu gaṇasantakaṃ vā puggalikaṃ vā gahitaṃ hoti; te ce anujānanti, paṭikammena kiccaṃ natthi. Saṅghikaṃ pana garubhaṇḍaṃ, tasmā paṭikammaṃ kattabbameva.

石肩柱、树干柱等七种木材器具必须完整无缺。巴利律中未来亦有规定，若携带石柱、树柱或其他任何损坏物品者，犯巴拉基戒。在主殿及其他施舍处，若有毁坏棚顶、篱笆、房屋等物，也适用同一规定。因为僧团有时住持不同，且有时离住处远离，外境有盗窃恐怖，故有必要防范在舍所破坏的财物。若有人盗他人供养物，僧团应询问供养期限，并抽取相应的涨薪供养。如若拿了涨薪供养，供养供养舍所修缮或毁坏财物，亦应给予赔偿。若拆毁住舍，僧团或村庄可结社或个人控告，若得到许可不做反击无妨；但若涉及毁坏重要财物，僧团必做反应处理。

§157

157. Vihāraparibhogavatthu uttānatthameva.

157. 对于住处及其使用，仅指其高出地面的部分。

Anujānāmi, bhikkhave, tāvakālikaṃ haritunti ettha yo bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā tāvakālikaṃ haritvā attano phāsukaṭṭhāne ekampi dvepi māse saṅghikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ deti, nappaṭibāhati , tassa tasmiṃ naṭṭhepi jiṇṇepi corāvahaṭepi gīvā na hoti. Vasitvā pana gacchantena yathāṭhāne ṭhapetabbaṃ. Yo pana puggalikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ na deti, tasmiṃ naṭṭhe tassa gīvā hoti. Aññaṃ pana āvāsaṃ haritvā paribhuñjantena sace tattha vuḍḍhataro āgantvā vuṭṭhāpeti, ‘‘mayā idaṃ asukāvāsato nāma āhaṭaṃ, gacchāmi, naṃ pākatikaṃ karomī’’ti vattabbaṃ. Sace so bhikkhu ‘‘ahaṃ pākatikaṃ karissāmī’’ti vadati, tassa bhāraṃ katvāpi gantuṃ vaṭṭatīti saṅkhepaṭṭhakathāyaṃ vuttaṃ.

我准许诸比库，现在在此如法教化中，若有比库获得僧团发给的寝具或坐具，且在自己居所处一年或两年，借用僧团用具供养自己，且给常来往的年长比库们施与使用之资，而无拒绝，这样者，尽管这些用具或破旧，或失窃，或破损，也不会因此而受到责备。且应依所居之处，将其妥善安置。然而，若以个人所有的物件供养自己，却不向常来往的年长比库供与财物，则这些用具必然会遭受破坏。若有人继承他人住处并用以供养，若有年长比库来，能站起来说：“我已失去此不善住处，欲离开，不愿再修缮它”，则应如此对待。若该比库说：“我愿修缮”，即使承担负担，也应准许其去做。此义已由简略注释说明。

Campāvatthumhi – tekaṭulayāgūti tilataṇḍulamuggehi vā tilataṇḍulamāsehi vā tilataṇḍulakulatthehi vā tilataṇḍulehi saddhiṃ yaṃkiñci ekaṃ aparaṇṇaṃ pakkhipitvā tīhi katā, etaṃ kira imehi tīhi catubhāgaudakasambhinne khīre sappimadhusakkarādīhi yojetvā karonti.

关于野餐食物，有一种称为茶米或芝麻米，即以芝麻米或芝麻米果肉或芝麻米成团，与之混合牛奶、蜂蜜、糖等，制作而成喂食之物。

Rājagahavatthumhi – madhugoḷakoti atirasakapūvo vuccati; ‘‘madhusīsaka’’ntipi vadanti. Sesamettha vatthudvayepi odanabhājanīyavatthusmiṃ vuttanayeneva veditabbaṃ.

关于王舍城，有一种称为甜球，俗称蜜丝柸。也有人称之为‘‘蜜饼’’。此外，这里还提及两种可与粥同食的食物，依此叙述即可理解。

§158

158. Ajjukavatthusmiṃ – etadavocāti gilāno hutvā avoca. Āyasmā upāli āyasmato ajjukassa pakkhoti na agatigamanavasena pakkho, api ca kho anāpattisaññitāya lajjīanuggahena vinayānuggahena ca thero pakkhoti veditabbo. Sesamettha uttānameva.

158. 关于欠债之语，本意指染病后所说的话。长老伍巴离对长老欠债者之称谓，非指借贷来往，而是指不违犯戒律者，敬爱以羞惭为辅，调持律法者之长老。其他部分仅与前文名称相关。

§159

159. Bārāṇasīvatthusmiṃ – corehi upaddutanti corehi viluttaṃ. Iddhiyā ānetvā pāsāde ṭhapesīti thero kira taṃ kulaṃ sokasallasamappitaṃ āvaṭṭantaṃ vivaṭṭantaṃ disvā tassa kulassa anukampāya pasādānurakkhaṇatthāya dhammānuggahena attano iddhiyā ‘‘tesaṃyeva pāsādaṃ dārakānaṃ samīpe hotū’’ti adhiṭṭhāsi. Dārakā ‘‘amhākaṃ pāsādo’’ti sañjānitvā abhiruhiṃsu. Tato thero iddhiṃ paṭisaṃhari, pāsādopi sakaṭṭhāneyeva aṭṭhāsi. Vohāravasena pana vuttaṃ ‘‘te dārake iddhiyā ānetvā pāsāde ṭhapesī’’ti. Iddhivisayeti īdisāya adhiṭṭhāniddhiyā anāpatti. Vikubbaniddhi pana na vaṭṭati.

159. 关于巴拉纳西，有云盗贼所偷盗之物。长老因慈愍，观见族人为忧痛所迫，纷乱不安，为护持善法，运用其神通在其女儿们附近安置建筑物，意在让她们留在此地。女儿们觉得“这是我们的场所”，便上楼居住。于是长老收住神通，建筑仅存于原处。传闻此言即指神通范围内的设立，不属邪侵。因此，这种设立为守护善法之决心达成，不构成戒律过失；而损坏他物则不应依此释解。

§160-1

160-1. Avasāne vatthudvayaṃ uttānatthamevāti.

160-1. 在结尾处所说的两种内容，仅指高深意趣。

Samantapāsādikāya vinayasaṃvaṇṇanāya · 《善见律毗婆沙》律释义中

Dutiyapārājikavaṇṇanā niṭṭhitā. · 第二巴拉基咖释义已毕。

Tatrāyaṃ anusāsanī – · 于此，教诫如下——

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

第二者是指由不二尊者所阐明的内容；

Parājitakilesena, pārājikamidaṃ idha.

此处所谓巴拉基者，即谓涉及败坏烦恼之巴拉基。

Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;

其戒律与之前所述戒律相同，别无他物；

Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.

此为由多种教义汇聚而成的深义详尽阐释。

Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;

因此，在该内容之外，依止有律比库已能透彻领悟律藏；

Vinayānuggahenettha, karontena vinicchayaṃ.

此处谓依止律为依据，是由实施律仪者所进行的判定。

Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;

巴利语及其注疏均以之为根本依据；

Ogayha appamattena, karaṇīyo vinicchayo.

应当以谨慎专注的态度，进行必需的判定。

Āpattidassanussāho, na kattabbo kudācanaṃ;

对于过失的显现与观察，不可随意为之，

Passissāmi anāpatti-miti kayirātha mānasaṃ.

当怀有“我观见此非过失”的心念保持正念。

Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;

即便已经观察到过失，也不应反复固执不变地对待。

Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.

然后由智者们审慎思维，反复思考之后，才加以言说。

Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;

即便是在此适宜的事物上，也是心念轻薄不定的人，

Vasena sāmaññaguṇā, cavantīdha puthujjanā.

如同众生因习于世俗常有的平常善法，故而逍遥放逸。

Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;

因此如同毒蛇般危险的世间外缘，

Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇoti.

对智者来说，应当敏锐如同火焰一般观察，不可掉以轻心。

Pārājikakaṇḍa-aṭṭhakathāya · 《巴拉基咖品注释》的

Paṭhamo bhāgo niṭṭhito. · 第一部分终了。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Vinayapiṭake · 律藏中

Pārājikakaṇḍa-aṭṭhakathā (dutiyo bhāgo) · 《巴拉基咖品注释》第二部分

3. Tatiyapārājikaṃ

第三条巴拉基戒

Tatiyaṃ tīhi suddhena, yaṃ buddhena vibhāvitaṃ;

第三者是由圣者所彰显的三种清净之法；

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

其中的巴拉吉卡戒是刚刚获得的、无需重述的戒律。

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

因为这正是应悉知的，与之前所彰显者相应；

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

断除此法者仍存在，此戒律即为此重述。

Paṭhamapaññattinidānavaṇṇanā初制因缘注释

§162

162.Tenasamayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti ettha vesāliyanti evaṃnāmake itthiliṅgavasena pavattavohāre nagare. Tañhi nagaraṃ tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā ‘‘vesālī’’ti vuccati. Idampi ca nagaraṃ sabbaññutappatteyeva sammāsambuddhe sabbākārena vepullaṃ pattanti veditabbaṃ. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhāna māha – ‘‘mahāvane kūṭāgārasālāya’’nti. Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.

一六二、当时世尊住于迦毗罗卫城的大林中。林内有数座楼阁禅房，称为迦毗罗卫者，此城以三重城墙防卫，城墙环绕而广阔，因此被称为迦毗罗卫。此地为正觉者全面示现之所，具足广大庄严，应当知晓。现以适宜比喻名之为“大林楼阁禅房”。所谓大林，是指周边连绵且围合的广大森林，位于迦毗罗卫城外边，西与喜马拉雅山相连，东临大海。此为大林真义，谓乃连片广阔而非孤立之林。楼阁禅房则是依托大林之内诸寺院所建，常用鹅形草盖顶，俱备庄严特征，是世尊香台供奉处也。

Anekapariyāyena asubhakathaṃ kathetīti anekehi kāraṇehi asubhākārasandassanappavattaṃ kāyavicchandaniyakathaṃ katheti. Seyyathidaṃ – ‘‘atthi imasmiṃ kāye kesā lomā…pe. … mutta’’nti. Kiṃ vuttaṃ hoti? Bhikkhave, imasmiṃ byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādīni vā aṇumattampi sucibhāvaṃ passati. Atha kho paramaduggandhaṃ jegucchaṃ assirīkadassanaṃ kesalomādinānappakāraṃ asuciṃyeva passati. Tasmā na ettha chando vā rāgo vā karaṇīyo. Yepi hi uttamaṅge sirasmiṃ jātā kesā nāma, tepi asubhā ceva asucino ca paṭikkūlā ca. So ca nesaṃ asubhāsucipaṭikkūlabhāvo vaṇṇatopi saṇṭhānatopi gandhatopi āsayatopi okāsatopīti pañcahi kāraṇehi veditabbo. Evaṃ lomādīnanti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.182) vuttanayena veditabbo. Iti bhagavā ekamekasmiṃ koṭṭhāse pañcapañcappabhedena anekapariyāyena asubhakathaṃ katheti.

以多种说法说明不净的事，由种种缘故生起对不净色相的表现，故说身的厌恶。比如说「此身有毛发等，色状多不净，有脏污」等。此义何谓？比库们，毛发和皮肤虽经过仔细观察，却无见毛发、皮肤中有珠玉、珊瑚、珍贵檀香、郁金粉等洁净宝物，反观殊为臭秽、有肿胀疮疣、秃头、皮肤烧烂等不净。由此可知，毛发等色相必然是丑恶、污秽、相反的。此丑污及相反的状态，不论其颜色、形状、气味、滋味、触感皆应察知为不净。毛等即是此义。此处略说，若欲细究，可参详在《净道论》（净道1.182）中所说。世尊于一处戒律篇章中，以五十五种细分的异说，反复诠说不净之理。

Asubhāya vaṇṇaṃ bhāsatīti uddhumātakādivasena asubhamātikaṃ nikkhipitvā padabhājanīyena taṃ vibhajanto vaṇṇento saṃvaṇṇento asubhāya vaṇṇaṃ bhāsati. Asubhabhāvanāya vaṇṇaṃ bhāsatīti yā ayaṃ kesādīsu vā uddhumātakādīsu vā ajjhattabahiddhāvatthūsu asubhākāraṃ gahetvā pavattassa cittassa bhāvanā vaḍḍhanā phātikammaṃ, tassā asubhabhāvanāya ānisaṃsaṃ dassento vaṇṇaṃ bhāsati, guṇaṃ parikitteti. Seyyathidaṃ – ‘‘asubhabhāvanābhiyutto, bhikkhave , bhikkhu kesādīsu vā vatthūsu uddhumātakādīsu vā pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ paṭilabhati. So taṃ paṭhamajjhānasaṅkhātaṃ cittamañjūsaṃ nissāya vipassanaṃ vaḍḍhetvā uttamatthaṃ arahattaṃ pāpuṇātī’’ti.

谓说不净之相，其语如同髒秽物等，仿佛将不净之物恣意抛洒，以脚践踏加以分辨，然后宣说不净之相。所谓“不净之相”者，即于头发等处，或泥土杂物等内外诸物中，取不洁邪秽之形象，使心随其所转而增长不净相的观想修习，由此观修不净之相的因缘，表达其根本性能，宣说其殊胜功德。如是说：“比库们，若比库于头发等处或泥土杂物等处，弃除五盖，具足五根，得三种善法具足之一，初禅得成。此禅心名为初禅心，倚赖此定明一心，因观修而增长，登至巅峰阿拉汉果。”

Tatrimāni paṭhamassa jhānassa dasa lakkhaṇāni – pāripanthikato cittavisuddhi, majjhimassa samādhinimittassa paṭipatti, tattha cittapakkhandanaṃ, visuddhassa cittassa ajjhupekkhanaṃ, samathappaṭipannassa ajjhupekkhanaṃ, ekattupaṭṭhānassa ajjhupekkhanaṃ, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena tadupagavīriyavāhanaṭṭhena āsevanaṭṭhena sampahaṃsanāti.

彼初禅心有十种相：一者身心纯净圆满，二者以中道定相修习，三者斩伏心逸散，四者正定清净的心现般若不动，五者修持止定者般若不动，六者自在一境专注般若不动，七者断绝一切生起之法，八者有六根同一味，一心不散，九者有生起精进的动力，十者修持善法不退转。

Tatrāyaṃ pāḷi – ‘‘paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni – yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca’.

此巴利语云：“初禅有何起始？何为中道？何为终止？初禅修习之清净为起始，中道为念住无染之坡至，终止为斩断。初禅修习清净有三相：一者由修行止禅道，心得清净；二者由清净心为中正止定之因；三者由修习而断心逸散。此三相即为初禅修习清净之相。是故云：‘初禅为第一殊胜禅，具三相之特征。’

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni – visuddhaṃ cittaṃ ajjhupekkhati, samathappaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathappaṭipannaṃ ajjhupekkhati , yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca’.

初禅中道念住有三相：一者心清净恒持不动，二者修止者住平静不动，三者专注一境处安住之相。此三相为初禅中道之特征。故云：“初禅中道亦为殊胜，具三相之特征。”

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni . Tena vuccati – ‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañca. ‘‘Evaṃ tividhattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañcā’’ti (paṭi. ro. 1.158).

初禅终止斩断有几相？终止有四相：一者断除诸法生起，二者六根专一不散，三者具生起勇进之力，四者善法守护安住。此四相为初禅终止之特征。故云：“初禅终止亦为殊胜，具四相之特征。”如是，三种俱具之心念，具三种殊胜法，亦成十相：具思维，具考察，具喜悦，具安乐，具坚定，具信解，具精进，具念处，具定力，具智慧。”（参见注释书卷一第一百五十八页）

Ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatīti ‘‘evampi itthampī’’ti punappunaṃ vavatthānaṃ katvā ādisanto asubhasamāpattiyā vaṇṇaṃ bhāsati, ānisaṃsaṃ katheti, guṇaṃ parikitteti. Seyyathidaṃ – ‘‘asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati; evameva kho, bhikkhave, asubhasaññāparicitena bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyatī’’ti (a. ni. 7.49).

所谓反复论说不净之相的缘起，谓称‘如此亦然’反复说明不净息生的缘故，以此因果，述说其殊胜品性。如是说：“比库们，因深知不净观，犹如常人眼见公鸡羽毛或炉灰被火炙烧般，心常随之厌弃折转，无回转喜悦，怀惧难舍。亦如人见鸡羽或炉灰被火灼烧而心生厌弃无喜，修行人熟习不净观亦复如是，心常厌弃折转，不起困顿萌恼。”（依据阿含经·尼萨经七卷四十九节）

Icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitunti ahaṃ bhikkhave ekaṃ addhamāsaṃ paṭisallīyituṃ nilīyituṃ ekova hutvā viharituṃ icchāmīti attho. Namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattaṃ piṇḍapātaṃ nīharitvā mayhaṃ upanāmeti, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā namhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti.

比库们，我愿意独自一人在林中住半个月不与外人来往，此愿意指仅以独处一段时间为意。因无他人可往，只得依靠一位托钵施主。此托钵施主因自己未能生起邪念，专心布施，摒弃懈怠后，将饭食送至我处。此托钵施主只能拜访一个比库，亦无人以比库尼或家人往访。

Kasmā pana evamāhāti? Atīte kira pañcasatā migaluddakā mahatīhi daṇḍavāgurāhi araññaṃ parikkhipitvā haṭṭhatuṭṭhā ekatoyeva yāvajīvaṃ migapakkhighātakammena jīvikaṃ kappetvā niraye upapannā; te tattha paccitvā pubbe katena kenacideva kusalakammena manussesu upapannā kalyāṇūpanissayavasena sabbepi bhagavato santike pabbajjañca upasampadañca labhiṃsu; tesaṃ tato mūlākusalakammato avipakkavipākā aparāparacetanā tasmiṃ addhamāsabbhantare attūpakkamena ca parūpakkamena ca jīvatupacchedāya okāsamakāsi, taṃ bhagavā addasa. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. Tesu ca bhikkhūsu puthujjanāpi atthi sotāpannasakadāgāmīanāgāmīkhīṇāsavāpi. Tattha khīṇāsavā appaṭisandhikā, itare ariyasāvakā niyatagatikā sugatiparāyaṇā, puthujjanānaṃ pana gati aniyatā. Atha bhagavā cintesi – ‘‘ime attabhāve chandarāgena maraṇabhayabhītā na sakkhissanti gatiṃ visodhetuṃ, handa nesaṃ chandarāgappahānāya asubhakathaṃ kathemi. Taṃ sutvā attabhāve vigatacchandarāgatāya gativisodhanaṃ katvā sagge paṭisandhiṃ gaṇhissanti. Evaṃ nesaṃ mama santike pabbajjā sātthikā bhavissatī’’ti.

世尊为何如此开示？很久以前，有五百猎人在密林以重武器布网猎杀，一生以捕杀野兽为业，最终堕入恶趣。此后，他们因过去某些善业缘起重返人间，皆由佛世尊前得具足出家与受戒。由于他们业力未尽，不同意趣轮回中，有些阿拉汉虽仍在世，少数比库有定向归宿，但凡夫则去向未定。世尊意念：这些众生因贪爱烦恼恐惧死亡，不易自净其心，今且为他们说不善法。听后，虽放弃贪爱和恐惧，将获得清净归宿，得至天上。如此，他们因我现前教法得以正确出家。

Tato tesaṃ anuggahāya asubhakathaṃ kathesi kammaṭṭhānasīsena, no maraṇavaṇṇasaṃvaṇṇanādhippāyena. Kathetvā ca panassa etadahosi – ‘‘sace maṃ imaṃ addhamāsaṃ bhikkhū passissanti, ‘ajja eko bhikkhu mato, ajja dve…pe… ajja dasā’ti āgantvā āgantvā ārocessanti. Ayañca kammavipāko na sakkā mayā vā aññena vā paṭibāhituṃ. Svāhaṃ taṃ sutvāpi kiṃ karissāmi? Kiṃ me anatthakena anayabyasanena sutena? Handāhaṃ bhikkhūnaṃ adassanaṃ upagacchāmī’’ti. Tasmā evamāha – ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ patisallīyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā’’ti.

于是世尊为护持他们宣说不善法之修行，通过业缘，不为死相描写。世尊深知，如若我现前，一个月内，众比库见我将说：今日一人、今日二人……便来请教，以作证据。然此业果无法被一切人回覆。听后我亦无所作为，何必徒劳听闻？我宁愿安静不与比库多言。因此宣说：比库们，我愿独处半月，且仅能依托一位托钵施主。

Apare panāhu – ‘‘parūpavādavivajjanatthaṃ evaṃ vatvā paṭisallīno’’ti. Pare kira bhagavantaṃ upavadissanti – ‘‘ayaṃ ‘sabbaññū, ahaṃ saddhammavaracakkavattī’ti paṭijānamāno attanopi sāvake aññamaññaṃ ghātente nivāretuṃ na sakkoti. Kimaññaṃ sakkhissatī’’ti? Tattha paṇḍitā vakkhanti – ‘‘bhagavā paṭisallānamanuyutto nayimaṃ pavattiṃ jānāti, kocissa ārocayitāpi natthi, sace jāneyya addhā nivāreyyā’’ti. Idaṃ pana icchāmattaṃ, paṭhamamevettha kāraṇaṃ. Nāssudhāti ettha ‘‘assudhā’’ti padapūraṇamatte avadhāraṇatthe vā nipāto; neva koci bhagavantaṃ upasaṅkamatīti attho.

他人则说：世尊独处，仅是避免争执纷扰。有人或质疑，称这既是世尊宣说全知，顶轮转者，自身弟子互相伤害，世尊也无力阻止，如何可说清净？对此，智者回答：世尊出家独处之愿知此事缘起，即使有人上报，亦无妨，只要能截断纷争。此处愿独处原因属第一。‘不来’非责骂，乃词义补足，无人进入世尊所处之意。

Anekehi vaṇṇasaṇṭhānādīhi kāraṇehi vokāro assāti anekākāravokāro; anekākāravokiṇṇo anekakāraṇasammissoti vuttaṃ hoti. Ko so? Asubhabhāvanānuyogo, taṃ anekākāravokāraṃ asubhabhāvanānuyogaṃ anuyuttā viharantīti yuttapayuttā viharanti. Aṭṭīyantīti sakena kāyena aṭṭā dukkhitā honti . Harāyantīti lajjanti. Jigucchantīti sañjātajigucchā honti. Daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti maṇḍanakapakatiko. Sīsaṃnhātoti sīsena saddhiṃ nhāto. Daharo yuvāti cettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbane hi sattā visesena maṇḍanakajātikā honti. Sīsaṃnhātoti iminā maṇḍanānuyogakālaṃ. Yuvāpi hi kiñci kammaṃ katvā saṃkiliṭṭhasarīro na maṇḍanānuyutto hoti; sīsaṃnhāto pana so maṇḍanamevānuyuñjati. Ahikuṇapādīni daṭṭhumpi na icchati. So tasmiṃ khaṇe ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena yathā aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā so viya puriso taṃ kuṇapaṃ vigatacchandarāgatāya attano kāyaṃ pariccajitukāmā hutvā satthaṃ ādāya attanāpi attānaṃ jīvitā voropenti. ‘‘Tvaṃ maṃ jīvitā voropehi; ahaṃ ta’’nti evaṃ aññamaññampi jīvitā voropenti.

字义解释中，“恶”指多次描述，含多种恶事因缘之指涉。何为恶？指依止不善修习，故称恶行。‘身体疼痛’意为身体受苦；‘羞耻’意为惭愧；‘，厌恶’表因厌烦生起欲念；‘幼年’者青年时期；‘年轻’指有青春之相；“装束同类”是头部相似之装饰；‘用头洗涤’指以头相击洗。此处用“青年”字样，乃体现初生青春状态。青春者尚未习恶，惟头部装饰保持着。其不洁之足迹目无法食。彼时，有人若以狗或人之项链系于颈中，拘束捆绑以致痛苦、羞耻、厌恶犹如剥皮之苦；这些如同身心痛苦之比库，身心清净无欲，欲舍自身而救度众生，愿出其命。彼此相语曰：“请舍我命，我助渡人。”如此相互付命。

Migalaṇḍikampi samaṇakuttakanti migalaṇḍikoti tassa nāmaṃ; samaṇakuttakoti samaṇavesadhārako. So kira sikhāmattaṃ ṭhapetvā sīsaṃ muṇḍetvā ekaṃ kāsāvaṃ nivāsetvā ekaṃ aṃse katvā vihāraṃyeva upanissāya vighāsādabhāvena jīvati. Tampi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti. Sādhūti āyācanatthe nipāto. Noti upayogabahuvacanaṃ, sādhu āvuso amhe jīvitā voropehīti vuttaṃ hoti. Ettha ca ariyā neva pāṇātipātaṃ kariṃsu na samādapesuṃ, na samanuññā ahesuṃ. Puthujjanā pana sabbamakaṃsu. Lohitakanti lohitamakkhitaṃ. Yena vaggumudānadīti vaggumatā lokassa puññasammatā nadī. Sopi kira ‘‘taṃ pāpaṃ tattha pavāhessāmī’’ti saññāya gato, nadiyā ānubhāvena appamattakampi pāpaṃ pahīnaṃ nāma natthi.

名为米迦兰提迦的比库，亦称为沙门孤独者，此名由其放诵教义称号得来。彼剃发以秃顶，自处一隅，穿着污秽袈裟，生活简朴。访彼者称之善，非指多言，而是称赞此行。此中圣者既未杀生，亦未嫉妒怨恨，不与凡夫同流。凡夫则皆失德。所谓“赤水”乃具有赦免众生之圣水之意。由此流，虽有欲念，恶亦逐渐减轻。如是世尊于彼时时观，若悲伤水中业者可除，其罪难以累积。

§163

163.Ahudeva kukkuccanti tesu kira bhikkhūsu kenacipi kāyavikāro vā vacīvikāro vā na kato, sabbe satā sampajānā dakkhiṇena passena nipajjiṃsu. Taṃ anussarato tassa kukkuccaṃ ahosiyeva. Ahu vippaṭisāroti tasseva kukkuccassa sabhāvaniyamanatthametaṃ vuttaṃ . Vippaṭisārakukkuccaṃ ahosi, na vinayakukkuccanti. Alābhā vata metiādi kukkuccassa pavattiākāradassanatthaṃ vuttaṃ. Tattha alābhā vata meti āyatiṃ dāni mama hitasukhalābhā nāma natthīti anutthunāti. ‘‘Na vata me lābhā’’tiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci ‘‘lābhā te’’ti vadeyya, taṃ micchā, na vata me lābhāti. Dulladdhaṃ vata meti kusalānubhāvena laddhampi idaṃ manussattaṃ dulladdhaṃ vata me. Na vata me suladdhantiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci ‘‘suladdhaṃ te’’ti vadeyya, taṃ micchā; na vata me suladdhanti. Apuññaṃ pasutanti apuññaṃ upacitaṃ janitaṃ vā. Kasmāti ce? Yohaṃ bhikkhū…pe… voropesinti . Tassattho – yo ahaṃ sīlavante tāya eva sīlavantatāya kalyāṇadhamme uttamadhamme seṭṭhadhamme bhikkhū jīvitā voropesinti.

163.有人说，某些比库身心有变化或语言变化时，就有忧愁，但这并非如此。所有比库都是觉知明了，专注向南方低头的。观察此事时，他的忧愁仿佛显现出来。对此忧愁，称之为心念退转，意在说明这忧愁是心性退转的表现。所谓退转忧愁，并非戒律上的忧愁，而是由失去利益等引起的烦恼。这里所谓的失去利益，现时指的是“我的利益不在了”，即未得此利益而心生悲叹。他念：“这利益非我所得”，并以此为坚定的认识。对此有一种最高主张：即便有人说“此利益属于你”，那是错误，正确的是“这利益非我所得”。又有人说“这利益容易得”，他依然坚定认为：“这利益不容易得”。最高主张说：即使有人说“你容易得此利益”，那是错误的，正确的是“这利益不容易得”。罪业说即是罪业所生，因为什么呢？因为那些比库只要遵守戒律，恪守善法、上善之法，就是最高善法，比库的生命因此得以安稳无虞。

Aññatarā mārakāyikāti nāmavasena apākaṭā ekā bhummadevatā micchādiṭṭhikā mārapakkhikā mārassanuvattikā ‘‘evamayaṃ māradheyyaṃ māravisayaṃ nātikkamissatī’’ti cintetvā sabbābharaṇavibhūsitā hutvā attano ānubhāvaṃ dassayamānā abhijjamāne udake pathavītale caṅkamamānā viya āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca. Sādhu sādhūti sampahaṃsanatthe nipāto; tasmā eva dvivacanaṃ kataṃ. Atiṇṇe tāresīti saṃsārato atiṇṇe iminā jīvitāvoropanena tāresi parimocesīti. Ayaṃ kira etissā devatāya bālāya dummedhāya laddhi ‘‘ye na matā, te saṃsārato na muttā. Ye matā, te muttā’’ti. Tasmā saṃsāramocakamilakkhā viya evaṃladdhikā hutvā tampi tattha niyojentī evamāha. Atha kho migalaṇḍiko samaṇakuttako tāva bhusaṃ uppannavippaṭisāropi taṃ devatāya ānubhāvaṃ disvā ‘‘ayaṃ devatā evamāha – addhā iminā atthena evameva bhavitabba’’nti niṭṭhaṃ gantvā ‘‘lābhā kira me’’tiādīni parikittayanto. Vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadetīti taṃ taṃ vihārañca pariveṇañca upasaṅkamitvā dvāraṃ vivaritvā anto pavisitvā bhikkhū evaṃ vadati – ‘‘ko atiṇṇo, kaṃ tāremī’’ti?

有一名为“魔体”的土地天，表现为邪见的魔的部众，思惟“我们绝不会远离这个被魔统摄的领域”，所有披挂华丽的魔众如同展示自己神通一般，行走于水面与大地上，来到名叫米迦兰提迦的沙门区，向那位沙门发言：“妙哉！妙哉！”这是嘲讽并反复强调此语，所以说了两遍。意谓借着今生的利益渡过烦恼轮回，从此解脱。这是愚痴者追求的叫法：“得不到正法的人，无法从轮回中解脱；得到正法的人，才得以解脱。”由此成为解脱轮回的标志。因此，这魔天以此现身，附着于那人，告诉他：“你应当凭借此法达成解脱。”接着，米迦兰提迦沙门因消除困惑，来到独处之地，向众比库讲述此事。众比库问：“谁已得解脱？谁将渡过？”

Hotiyevabhayanti maraṇaṃ paṭicca cittutrāso hoti. Hoti chambhitattanti hadayamaṃsaṃ ādiṃ katvā tasmā sarīracalanaṃ hoti; atibhayena thaddhasarīrattantipi eke, thambhitattañhi chambhitattanti vuccati. Lomahaṃsoti uddhaṃṭhitalomatā, khīṇāsavā pana sattasuññatāya sudiṭṭhattā maraṇakasattameva na passanti, tasmā tesaṃ sabbampetaṃ nāhosīti veditabbaṃ. Ekampi bhikkhuṃ dvepi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesīti evaṃ gaṇanavasena sabbānipi tāni pañca bhikkhusatāni jīvitā voropesi.

由死亡导致恐惧，产生心中惊悸。所谓惊悸，是指心与脏腑震动，所以带来身体的运动。过度恐惧甚至导致身体僵硬，有人称之为惊悸。蓬松毛发者，因七识空寂体现无漏，目不见死亡来临，因此他们无此种惊惧，是由此可知的。甚至有两个比库……历史上有约六十比库因一次生命消逝而离开世间，按此计算，总有五百六十比库命终往生。

§164

164.Paṭisallānā vuṭṭhitoti tesaṃ pañcannaṃ bhikkhusatānaṃ jīvitakkhayapattabhāvaṃ ñatvā tato ekībhāvato vuṭṭhito jānantopi ajānanto viya kathāsamuṭṭhāpanatthaṃ āyasmantaṃ ānandaṃ āmantesi. Kiṃ nu kho ānanda tanubhūto viya bhikkhusaṅghoti ānanda ito pubbe bahū bhikkhū ekato upaṭṭhānaṃ āgacchanti, uddesaṃ paripucchaṃ gaṇhanti sajjhāyanti, ekapajjoto viya ārāmo dissati, idāni pana addhamāsamattassa accayena tanubhūto viya tanuko mando appako viraḷaviraḷo viya jāto bhikkhusaṅgho. Kinnu kho kāraṇaṃ, kiṃ disāsu pakkantā bhikkhūti?

164.闭关精进的修行人群已经知晓这五百比库生命终止事实后，怀着团结心情前来，对长老阿难发问。阿难，这群比库好似以前一样一同侍奉佛陀，他们会互相交谈，询问佛陀的教诲，像一个整体庄严清净的道场。但如今，他们因时日渐少，人数稀少，散布各处，面貌衰老，实际上这个比库团体变得稀薄残破。为何会出现这种情况呢？比库们又往何处去呢？

Athāyasmā ānando kammavipākena tesaṃ jīvitakkhayappattiṃ asallakkhento asubhakammaṭṭhānānuyogapaccayā pana sallakkhento ‘‘tathā hi pana bhante bhagavā’’tiādiṃ vatvā bhikkhūnaṃ arahattappattiyā aññaṃ kammaṭṭhānaṃ yācanto ‘‘sādhu bhante bhagavā’’tiādimāha. Tassattho – sādhu bhante bhagavā aññaṃ kāraṇaṃ ācikkhatu, yena bhikkhusaṅgho arahatte patiṭṭhaheyya; mahāsamuddaṃ orohaṇatitthāni viya hi aññānipi dasānussatidasakasiṇacatudhātuvavatthānabrahmavihārānāpānasatippabhedāni bahūni nibbānorohaṇakammaṭṭhānāni santi. Tesu bhagavā bhikkhū samassāsetvā aññataraṃ kammaṭṭhānaṃ ācikkhatūti adhippāyo.

当时长老阿难以恶业果报导致众生命终结未加重视，但后来意识到这是因为修行不善，遂恳求佛陀教示其他修行法门，以使比库团体得以证得阿拉汉果。阿难话音未落，世尊称赞称善，并说应当依靠他人修持的法门，以使比库团体建立在阿拉汉果上。世尊又说有诸多修习法门，如登涉大海般的八种正念观，如觉支、阿那含入出息念等，皆能通向涅槃。世尊教诲众比库修行这些法门，以维持比库团体不失正法。这是最高正见的主张。

Atha bhagavā tathā kātukāmo theraṃ uyyojento ‘‘tenahānandā’’tiādimāha. Tattha vesāliṃ upanissāyāti vesāliṃ upanissāya samantā gāvutepi addhayojanepi yāvatikā bhikkhū viharanti , te sabbe sannipātehīti attho. Te sabbe upaṭṭhānasālāyaṃ sannipātetvāti attanā gantuṃ yuttaṭṭhānaṃ sayaṃ gantvā aññattha daharabhikkhū pahiṇitvā muhutteneva anavasese bhikkhū upaṭṭhānasālāyaṃ samūhaṃ katvā. Yassa dāni bhante bhagavā kālaṃ maññatīti ettha ayamadhippāyo – bhagavā bhikkhusaṅgho sannipatito esa kālo bhikkhūnaṃ dhammakathaṃ kātuṃ, anusāsaniṃ dātuṃ, idāni yassa tumhe kālaṃ jānātha, taṃ kattabbanti.

随后，世尊为调伏刚愎自用的长老，徐徐开示道：“你应当去 Vesāli 这地，那里有成群比库往来生活，他们所有人聚集在修行所中。你宜至彼处，带领众比库，放走年幼比库，迅速在修行所聚集比库群体。现今正是修习讲说佛法、教导调御的适当时段，世尊嘱咐比库们务必珍惜此时机加以利用。”

Ānāpānassatisamādhikathā入出息念定论

§165

165. Atha kho bhagavā…pe… bhikkhū āmantesi – ayampi kho bhikkhaveti āmantetvā ca pana bhikkhūnaṃ arahattappattiyā pubbe ācikkhitaasubhakammaṭṭhānato aññaṃ pariyāyaṃ ācikkhanto ‘‘ānāpānassatisamādhī’’ti āha.

于是世尊……如是……使比库等受教，称曰：「比库们！我今亦如此。」于是受持此教法后，对比库们先前曾教示之不善修习业证阿拉汉果德的复杂修习方法，更换说法，宣说「入出息念正定」。

Idāni yasmā bhagavatā bhikkhūnaṃ santapaṇītakammaṭṭhānadassanatthameva ayaṃ pāḷi vuttā, tasmā aparihāpetvā atthayojanākkamaṃ ettha vaṇṇanaṃ karissāmi. Tatra ‘‘ayampi kho bhikkhave’’ti imassa tāva padassa ayaṃ yojanā – bhikkhave na kevalaṃ asubhabhāvanāyeva kilesappahānāya saṃvattati, apica ayampi kho ānāpānassatisamādhi…pe… vūpasametīti.

现在因世尊意在示现比库们已清净修习之功用，故此巴利语文本乃如是所说。由此不加删减，恰当解释本文意旨。在此「比库们，我今亦如此」一句的该意涵，于此乃谓，佛教徒不单仅因修习不善之法弃恶，更因以「入出息念正定」入静止烦恼之法.

Ayaṃ panettha atthavaṇṇanā – ānāpānassatīti assāsapassāsapariggāhikā sati. Vuttañhetaṃ paṭisambhidāyaṃ –

此处经文释义即为——所谓「入出息念」乃呼吸入息出息之觉知。依据此释义，有文献记载：

‘‘Ānanti assāso, no passāso. Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhātī’’ti (paṭi. ma. 1.160).

『入息即吸气，不为呼气；出息即呼气，不为吸气。以吸气为依止之念，以呼气为依止之念。若息者，则为依止；若呼气者，亦为依止。』（大解深密经一卷160页）

Samādhīti tāya ānāpānapariggāhikāya satiyā saddhiṃ uppannā cittekaggatā; samādhisīsena cāyaṃ desanā, na satisīsena. Tasmā ānāpānassatiyā yutto samādhi ānāpānassatisamādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhīti evamettha attho veditabbo. Bhāvitoti uppādito vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Santo ceva paṇīto cāti santo ceva paṇīto ceva, ubhayattha evasaddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca oḷārikārammaṇattā pana paṭikūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā appaṇīto vā, apica kho ārammaṇasantatāyapi santo vūpasanto nibbuto paṭivedhasaṅkhātaaṅgasantatāyapi ārammaṇappaṇītatāyapi paṇīto atittikaro aṅgappaṇītatāyapīti. Tena vuttaṃ – ‘‘santo ceva paṇīto cā’’ti.

所谓「定」是指由入息出息观所伴随生起的专心一致的心念状态；此经说「定」是因专一的念，而非因觉知种类而言。故与入出息念相应的定，称为入出息念正定，或简称为入出息念定，此为所当理解之义。其意谓修习者经由此法被启示、增长，反复习练，渐趋广泛。所谓清净，即是指对于不善的修习业，仅具止息断除之作用，且心境清净；非以任何他法来加修净化，亦不因某种不同境界而变异。并且，因观境恒久、心境清净，虽是有止息不善的表现，心境自净，且不仅止息之果，而清净久住，真正成就圣者所行的清净及优异特性。因此有言——「既清净者，亦称优良。」

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako anāsittako abbokiṇṇo pāṭekko āveṇiko, natthettha parikammena vā upacārena vā santatā ādimanasikārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. Evamayaṃ asecanako ca appitappitakkhaṇe kāyikacetasikasukhappaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.

「无贪着」者即安舒快乐的修行生活。此处无贪着，非谓全无贪著颠倒，也非谓无嬉皮笑脸或自由放任；而是指由修习者自身心身恒久专注、未受他物干扰所达的安稳且美好状态。有人解释无贪着为心恒定且澄明的清净状态，有力又柔和美妙之心境。由此理会，无贪着者即在一切身心转瞬变化、苦乐交替中，心所乐于此境界持久为稳固、快乐的修行所表示。

Uppannuppanneti avikkhambhite avikkhambhite. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. Vūpasametīti suṭṭhu upasameti, nibbedhabhāgiyattā vā anupubbena ariyamaggavuḍḍhippato samucchindati paṭippassambhetītipi attho.

『生起又生起』者，即「未被调伏又未被调伏」之意。『恶劣的』者，即「粗劣的」之意。『不善法』者，即「由不善巧所生之诸法」之意。『立即令其消失』者，即「刹那间令其消失、调伏」之意。『善加平息』者，即「彻底地令其平息」之意；或因具有穿透分之故，次第地随着圣道的增长，断除并止息，此亦是其义。

Seyyathāpīti opammanidassanametaṃ. Gimhānaṃ pacchime māseti āsāḷhamāse. Ūhataṃ rajojallanti addhamāse vātātapasukkhāya gomahiṃsādipādappahārasambhinnāya pathaviyā uddhaṃ hataṃ ūhataṃ ākāse samuṭṭhitaṃ rajañca reṇuñca. Mahā akālameghoti sabbaṃ nabhaṃ ajjhottharitvā uṭṭhito āsāḷhajuṇhapakkhe sakalaṃ addhamāsaṃ vassanakamegho. So hi asampatte vassakāle uppannattā akālameghoti idhādhippeto. Ṭhānaso antaradhāpeti vūpasametīti khaṇeneva adassanaṃ neti, pathaviyaṃ sannisīdāpeti. Evameva khoti opammasampaṭipādanametaṃ. Tato paraṃ vuttanayameva.

所谓“Seyyathāpi”，即举例示现之法也。昔时，耕种季节指的是雨季之后，“āsāḷhamāse”为阿萨礼月，正处雨季。“Ūhata”者，指耕地，表面水汽蒸腾；此时因风热干燥与地上各种害生如牛蚤、脚痛虫等，昼夜掠地，致地面与天空布满水汽、尘埃。大旱延续，亦称为“大旱云”，是日升于天空之极盛雨云，阿萨礼月下旬为强盛雨季云。若非适时雨季产生，即名大旱云。谓“Ṭhānaso antaradhāpeti vūpasametīti”即瞬间无常影现，地面只能暂时依止，类比此状态。如此乃为举例之义，次以真理说明。

Idāni kathaṃ bhāvito ca bhikkhave ānāpānassatisamādhīti ettha kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ . Esa nayo dutiyapadepi. Ayaṃ panettha saṅkhepattho – bhikkhave kenapakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kenapakārena bahulīkato santo ceva…pe… vūpasametīti.

现今诸比库，云何修习入出息念定？此处即讲入出息念定之修行，要从不同方面详加阐述，以解答求问。所言“Bhāvito ca bhikkhave ānāpānassatisamādhīti”即是此中修习入出息念定的多方阐述。由此观之，此义乃次一重涵义，故称为“此为汇总义”——用何种方法、以何种因缘、为何种缘起、以何方法修习入出息念定，由多方加以说明渐次深入，使定得以增长…并得安住之义。

Idāni tamatthaṃ vitthārento ‘‘idha bhikkhave’’tiādimāha. Tattha idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. Ayañhettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139). Tena vuttaṃ – ‘‘imasmiṃ sāsane bhikkhū’’ti.

现在详细说明事理，谓“idha bhikkhave”即“比库们，此地……”佛陀曰。这里“idha bhikkhave”中“bhikkhave”乃指此教法中之比库者也。此处“idhasaddo”具全面覆摄境界，涵盖一切修习入出息念定者之特定人，作为教法之明灯，亦为断绝他法之否。曾言：“在此教法中，比库们……沙门等无持他谤也”（大毗奈耶卷一139）。因此说“在此教法中，比库们”为定论。

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati. Kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā; evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

所谓“荒野中行者……”等，系就此入出息念定修习相应所持坐具及安住处所之说明。此比库因长期不愿执着于色法等境界，犹如虎豹之速，仅习认识入出息念之境界。不异牧人驾犊牛，见牛犊喝尽乳汁，欲服驯此犊以为役用，须以大木桩作固定设施。小牛忽然心散，即奔逸而出，此牧人须坐于木桩之上或篱栏内以缚之。比库亦复如是，长期受色法等境界所惑，心无法恒住入出息念定，故须舍色界深林或空庐等安住之所，令心由五境犹如不顺牛犊俱摄稳固，由近行念念灯照之内在火焰紧缚。然即使心不断游走，越过已断境而觅新火种，令灯光熄灭、就地逃逸，则当以如是近行摄持、令其久住。昔日有言──

‘‘Yathā thambhe nibandheyya, vacchaṃ dammaṃ naro idha;

“如缚木上之犊，今日人亦当如此驯之。”

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; paṭi. ma. aṭṭha. 2.1.163);

『心』者，於『念』所依止者极为坚固。

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ – ‘‘idamassa ānāpānassatisamaādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.

由此知此驻处，适合禅修境界。世尊因此言：“此处乃入出息念正定禅修合适的驻处、所依之所。”

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva ca pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ, tasmāssa anurūpaṃsenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

又因此禅修法门，虽涉修止者、辟支佛、佛弟子等众多不同修行职位、见持法义、安住于苦乐生活基础，专修入出息念禅修法门，如今人间村落，因呼声相似、声响杂乱，不易安心达禅定，而在荒野便于禅修者，得以入此法门修止，入定至第四禅止息烦恼，以此作基，勤修行断灭诸业，证得阿拉汉果，故世尊开示合适的驻处，称之“入林处”及诸如此类。

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati; evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ettha kammaṭṭhānaṃ anuyuñjitabbanti upadisati. Tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu ‘‘dīpisadiso’’ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti; evamevāyaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhātīti veditabbo. Tenāhu porāṇā –

世尊如同熟悉土地的农人，视察城市土地，测度适用，告诫说“此处乃城市之地”，当城市安宁，受王族尊敬；同样，禅修导师视察合适禅处，指示弟子于此依教修学禅法。修持此处禅定之禅者，获阿拉汉果，证正觉者者，受尊敬。由此弟子被称为“如灯明者”。譬如灯明王者，在荒野草丛、树木、山林中藏匿，猛畜鹿、虎、野猪等聚合；修行者修于林野，随其自在，乘此法门，如初果向阿拉汉果皆能摄取，应当明知此理。古时即有诸言明说此义。

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

“正如灯火藏匿起来，聚集兽群，

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

佛子亦如是，禅定慧修合，能善明了。”

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (mi. pa. 6.1.5);

进入林中后，认为这是获得最高果报的道场。

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

因为那里具备迅速勇猛的功德之地，世尊便称之为『住于林中者』等言。

Tattha araññagato vāti araññanti ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 653) ca evaṃ vuttalakkhaṇesu araññesu anurūpaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagato vāti rukkhasamīpaṃ gato. Suññāgāragato vāti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto ‘‘nisīdatī’’ti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento ‘‘pallaṅkaṃ ābhujitvā’’tiādimāha.

其中所云『住于林中者』是指『离开外面污浊之物，这一切皆为林地』（《增支部》529）及『所谓林居乃是由五种树枝搭成的西向住所』（《根本释义》653）等，此类说法都与林地的特征相符，意指能够独处安乐的林地。所谓『树根处者』是指靠近树木处；『空屋处者』是指进入空旷幽静之所。此处虽安置了林地及树根，但仍保有各种坐具，故亦称为空屋处。以此为基础，依止六大调和、身行调和及入出息念观修之适应之所，世尊从清净无杂、能灭烦恼的安静路径说起而称『请坐』。随后又因坐下，显现呼吸调节的宁静及依止器具等，故言『已将坐具扶起』等。

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti ābandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti. Kammaṭṭhānaṃ na paripatati. Vuḍḍhiṃ phātiṃ upagacchati.

所谓坐具，是四面具板的坐台；所谓『扶起』是指将其固定安妥。身体挺直，是指将上半身挺直放置，十八节椎骨连结如同细密千百万环相连。如此坐着，皮肉虽有压迫感，却不会感到痛楚。由此缺乏痛楚的缘故，间或生起的不适亦不出现，止而不生。于这些不生的状况中心意专注，功课不会妨碍，且增长渐进。

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā ‘‘parī’’ti pariggahaṭṭho; ‘‘mukha’’nti niyyānaṭṭho; ‘‘satī’’ti upaṭṭhānaṭṭho; tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164-165) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo – ‘‘pariggahitaniyyānaṃ satiṃ katvā’’ti. So satova assasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto satoeva assasati, sato passasati, satokārī hotīti vuttaṃ hoti.

所谓『向前安立正念』，是指将正念安住于功课之专注上。又有说『向前』者为依靠，『口』者为显露，『念』者为正念，此即所谓『向前安立正念』。依据《句法别释》记载，于此处须理解为『依靠显露的正念已成就』。于此，话简意赅即是『已安立依靠显露的正念』。那比库凭此修行，坐着时安住此正念，正念不失，正念亦呼吸觉知，同时感知，且正念不退转，如此说。

Idāni yehākārehi satokārī hoti, te dassento ‘‘dīghaṃ vā assasanto’’tiādimāha. Vuttañhetaṃ paṭisambhidāyaṃ – ‘‘so satova assasati, sato passasatī’’ti etasseva vibhaṅge –

如今诸种方式能够使正念起作用，世尊说『连续长久呼吸』等。基于所说句法别释，即此章节记载：『那比库正念呼吸，觉知清净正念』。

‘‘Bāttiṃsāya ākārehi satokārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hotī’’ti (paṭi. ma. 1.165).

“八种形态中，即如实具足如实成立。具足长久不断烦恼贪著的心念专注不散乱，正由此念正念而住。由此正念及智慧，心即如实具足。具足长久不断贪著的呼吸……以及观察放弃的呼吸，观察放弃的呼吸中，心念专注不散乱，正由此念正念而住。由此正念及智慧，心得真实具足。”（摘自《巴利文注释》第一册第165页）

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattento. ‘‘Assāso’’ti bahi nikkhamanavāto. ‘‘Passāso’’ti anto pavisanavāto. Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.

此处“长久贪著”指的是长时间不断起伏的呼吸活跃。“呼吸”指呼气入气的过程。经藏与注释中已有分述说明。

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumaṃ rajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā. Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati. Evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti, tasmā ‘‘dīghā’’ti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā ‘‘rassā’’ti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ. Tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te dīghā. Ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā. Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto ca passasanto ca ‘‘dīghaṃ assasāmi passasāmī’’ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ –

此处所有胎婴皆如母腹中，初为内风出入，后为外风细微带血入内，舌顶再止灭。如是可知呼吸及呼吸之感受。若呼吸长时持续，应以时间长短辨别，如同盛满水的长槽被称为长水槽、水渠。一切细节呼吸的血色、质地对呼吸长度的名称有明显关系。人亦有如塌叶般长短的呼吸，亦有如盐颗粒般简短者。故依时间长短，出入呼吸皆可分长短，故称“长久”。比库有九种方式长呼吸与短呼吸，呼吸时知者说“我在长呼吸，我在长呼吸”等。由此知悉一境唯一方式观身念起的修习，故称之为身观念处之修行。正如释义中所说——

‘‘Kathaṃ dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati; chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati; pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo; upaṭṭhānaṃ sati; anupassanā ñāṇaṃ; kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti (paṭi. ma. 1.166).

“如何才能在长呼吸时知‘我在长呼吸’，在长呼吸呼出时知‘我在长呼气’？呼吸长时，呼气集中呼吸起，呼吸长时，呼气集中呼吸止；呼吸长时，呼出吸入俱有。呼吸长时，呼吸起俱有欲乐。因欲乐，呼吸起更柔和长久；因欲乐，呼气更柔和长久；因欲乐，呼出吸入皆柔和长久…因欲乐长出喜悦，因喜悦，呼气更柔和长久；因喜悦，呼气更柔和……因喜悦，呼出吸入俱有。因喜悦，呼出吸入俱令心转变，持心恒常不变。依此九种样子，长呼吸出入为身。念住观察存在；没有观察即为境界；观察即存在，存在即观察。依此念观察与智慧，身不为止观察。故名“身中身观念处修学”。”（摘自《巴利文注释》第一册第166页）

Eseva nayo rassapadepi. Ayaṃ pana viseso – ‘‘yathā ettha ‘dīghaṃ assāsaṃ addhānasaṅkhāte’ti vuttaṃ; evamidha ‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ. Tasmā tassa vasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti tāva yojetabbaṃ. Evamayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti…pe… rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānātīti veditabbo.

同样此理适用于呼吸的变化细节。这里有特别强调——“如上文说‘长呼吸起’，此处说‘短呼吸起’，于此须结合说明。故由此理，以这九种变化，知呼吸即为‘我在长呼吸’等说法……对呼吸或气感知也应如此理解。”

Evaṃ pajānato cassa – · 而如此了知者的——

‘‘Dīgho rasso ca assāso;

“长久的是汤汁，也是呼吸；

Passāsopi ca tādiso;

呼吸亦如是。

Cattāro vaṇṇā vattanti;

有四种状态行运。

Nāsikaggeva bhikkhuno’’ti. (visuddhi. 1.219; paṭi. ma. aṭṭha. 2.1.163);

即是比库鼻端的（呼吸）。（《净净经注》1卷219页；《中部杂集注》第二卷第一篇163页）

Sabbakāyappaṭisaṃvedīassasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto ‘‘assasissāmī’’ti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto ‘‘passasissāmī’’ti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca; tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati. Tādisena bhavitabbanti dassento āha – ‘‘sabbakāyappaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatī’’ti.

「全身感觉呼吸者，我当呼吸……如是我当用功」……谓修习者知悉并明了全身呼吸法身之首、中心、末端，明示显现，明确呈现而称为「我当呼吸」。修习者明了并明确呈现全身呼吸法身之首、中心、末端，称为「我当观察呼吸」。以如此明知、显现、具有智识之心，既呼吸又观察，故称「我当呼吸，我当观察」，是谓修习。单一比库，其吸呼之法在粗细呼吸体内首末处为显，非中心末端。其能摄受首端，中心末端则疲厌厌倦。单一中心端为显，非首末端。其能摄中心，首尾则疲厌。单一末端为显，非首中心端。其能摄末端，首中心则疲厌。若三处皆现，则能摄三处，任何亦不疲厌。以此文义，应作此解说，如云「全身感觉呼吸者，我当呼吸……观察」之句，实为修习之义也。

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro; ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi; ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā; ayaṃ adhipaññāsikkhāti. Imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ; ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha ‘‘assasāmīti pajānāti passasāmīti pajānāti’’cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ ‘‘sabbakāyappaṭisaṃvedī assasissāmī’’tiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

此中修习者即努力而作，或作此安住。若者于究竟真实清净的制止，谓为戒行修习。若者于究竟真实清净的禅定，谓为心行修习。若者于究竟真实清净的智慧，谓为慧行修习。此三种修习，以念为起点，以思惟为辅，故得修习、教诲、增长、积累、多方精进，此理当观察。以往时代唯有「仅呼吸、且观察」而无他事者，不应为他事所干扰；由此着手则应结习得智慧等修持。因此在时文中称「我当呼吸」与「我当观察」就是指此义；依此视之，其后缘其修持的智慧增长之义，故以未来表达方式附加于巴利语中，此乃未来式语气之设，用「全身觉察的我当呼吸」等语以示将来之义。

Passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.

「呼吸令身法所作安住……我当呼吸……我当观察」，谓修习者修安住于舒缓之身体法所造作，令身体法逐渐安缓止息，静止，宁静，修习呼吸，观察呼吸，此即修习之义。

Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti. Oḷārikānaṃ kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti, ‘‘atthi nu kho natthī’’ti vicetabbākārappattā. Evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

在此，应当观察呼吸的微细与安静。因为这位比库在过去未专注时，身心处于躁动状态。呼吸之身心，因躁动而不安稳，呼吸粗重而反复，鼻头不通畅，口中呼吸亦不安静不顺畅。但当身与心皆已专注时，呼吸宁静安稳。在这些安稳者中，呼吸轻细流动，有时粗重有时柔细流转，鼻孔通畅，口中呼吸时或粗重时或柔细。譬如人奔跑时，爬山或负重时呼吸粗重，鼻孔不通畅，口中呼吸断断续续。但当奔跑者休息，擦拭身体，饮水解渴，卧于凉荫之下，则呼吸轻细，令人生疑：“呼吸是否还存在？”对本比库以前未专注时身心躁动呼吸粗重，专注后变轻细，令人产生此等疑问。其因为何？乃是该比库过去未专注时，“呼吸生成于躁动身心之中”的观察未曾建立，而专注后此观察才成就。故其从未专注时到专注时，呼吸之身心变得轻柔。由此古人早有说明——

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

「身心具信时，呼吸粗重流转；

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (visuddhi. 1.220; paṭi. ma. aṭṭha. 2.1.163);

「于不急迫之身中，微细者随之运行。」（见《清净道论》1.220；《无碍解道》大注疏2.1.163）

Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo; tasmimpi oḷāriko paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

即使在专注时，呼吸仍有粗细差别，乃是在初禅之修习中呼吸轻细；初禅后入第二禅专注时呼吸亦轻细；第二禅转入第三禅时呼吸轻细；第三禅转入第四禅时呼吸特别微细，已经极其轻缓且极为稀薄。这是长部大意论所记所见。

Majjhimabhāṇakā pana ‘‘paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo’’ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

中部经论则说：“初禅时呼吸粗重，第二禅时轻细”，依此中部次第，稍低与稍高禅定间的专注，其呼吸渐趋轻细。总之，未专注时身心躁动呼吸粗重，专注时则逐渐宁静，初禅专注后到第四禅，呼吸渐趋细微、宁静平稳。这即为禅定止息之理。

Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena passaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

但观慧观照法时，未专注时身之呼吸躁动粗重，观法禅修时即变轻细。止观中，诸法观察皆使呼吸轻细。观大元素时呼吸轻细，观察因缘时呼吸轻细，观察无色法时呼吸轻细，观察色与无色时呼吸轻细，观察因果时呼吸轻细，观察各种因缘名色时呼吸轻细，观察特征与对象时呼吸轻细，观察微弱观时呼吸粗重，观察强力观时呼吸轻细。正如前说，观察时呼吸由粗转细，由细转粗，呼吸安静与微细由此表明。如此，应当了知呼吸的微细与安静。

Paṭisambhidāyaṃ panassa saddhiṃ codanāsodhanāhi evamattho vutto – ‘‘kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmī’’ti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā ete dhammā…pe… rassaṃ assāsā…pe… rassaṃ passāsā… sabbakāyappaṭisaṃvedī assāsā… sabbakāyappaṭisaṃvedī passāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

对治正智的智慧，调伏共相及对境的起心动念时，如此说意——“我将怎样调伏身心造，令其缓息……将观此调伏？”此处所称身心造为何？身心造者，是身长久的吸气，这些身法皆从身体而起，称为与身相应的身心造；于此身心造中，调伏缓息、止息、平静者，即是修习；身长久的呼气，这些也从身体而起，称为与身相应的身心造；身长久吸气、呼气充满全身，乃至轻细的吸气、呼气等，皆为与身相应的身心造；以此身心造中，调伏缓息、止息、平静者，称为修习。

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

如是形状的身心造中，身所感知的起、伏、合、分，搅动、牵引、晃动，修习者意念调伏此身心造而息止，说我将调伏此身心造而呼吸。

Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā, santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

如是形状的身心造中，无起伏、无牵引、无合分、无搅动、无震动，平静细微的调伏身心造，修习者心念此调伏而呼吸、调伏而呼吸。

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

于是修习者有此意念：我将调伏此身心造而呼吸，如是修习。而身念平静时，风等烦恼不起，呼吸不乱，入出息念的修习无乱，入出息念修定亦无乱，智者不失此正定境界，不生退转。

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

于是修习者有此意念：我将调伏此身心造而呼吸，如是修习。如此时身念平静，风等烦恼不起，呼吸不乱，入出息念的修习得成，入出息念的禅定亦得成，智者亦不失此定境界，不生退失。

Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti, oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti, sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati; evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti, oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti, sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

何以故？譬如盛夏时蚊蝇飞鸣，蚊蝇飞声的缘起，因和合、奏响、明朗、清晰，即使声息断了，蚊蝇声依旧续起；次第又有细微的声音，细微声音的缘起，因和合、奏响、明朗、清晰，即使声息断了，细微声依旧续起，因细微声缘而心不散乱。依此理当知，起初长久的身上呼吸活动起起伏伏，因其缘起和合、奏响、明朗、清晰，即使呼吸一断，但身上呼吸亦续起；之后细微的呼吸起伏，又有细微呼吸的缘起和合、奏响、明朗、清晰，即使细微呼吸断了，细微呼吸缘起也续存，使心不散乱，平静不动。

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

如是时，俱有风息调伏，呼吸入息出息调伏，以及入出息念调伏，及入出息念禅定调伏，而圣哲既证入定，亦能止息烦恼。

Passambhayaṃ kāyasaṅkhāranti assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanā satipaṭṭhānabhāvanāti (paṭi. ma. 1.171).

「身念行为的安静」者，呼吸入息出息为身，专注摄持为念，观察不失为智。若身不能专注，念不能专注，则以念和智观察此身。故曰：『于身行身观乃念处修习。』

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

此即以身行观察为缘，初四念处中渐次展开的说明。

Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni, tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānassaticatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena buddhaputtena yaṃ kātabbaṃ taṃ sabbaṃ idheva tāva ādikammikassa kulaputtassa vasena ādito pabhuti evaṃ veditabbaṃ. Catubbidhaṃ tāva sīlaṃ visodhetabbaṃ. Tattha tividhā visodhanā – anāpajjanaṃ, āpannavuṭṭhānaṃ, kilesehi ca appatipīḷanaṃ. Evaṃ visuddhasīlassa hi bhāvanā sampajjati. Yampidaṃ cetiyaṅgaṇavattaṃ bodhiyaṅgaṇavattaṃ upajjhāyavattaṃ ācariyavattaṃ jantāgharavattaṃ uposathāgāravattaṃ dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti imesaṃ vasena ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Yo hi ‘‘ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikena kamma’’nti vadeyya, tassa sīlaṃ paripūressatīti netaṃ ṭhānaṃ vijjati. Ābhisamācārikavatte pana paripūre sīlaṃ paripūrati, sīle paripūre samādhi gabbhaṃ gaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ‘sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 5.21) vitthāretabbaṃ. Tasmā tena yampidaṃ cetiyaṅgaṇavattādi ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Tato –

因此处所说之四念处，为初步修习业行之法门；他三四念处则专为内境感受、心及法之观察道用。因此，以此业处修习，配合入出息念禅定及观照，欲达智慧解脱阿拉汉果，由佛子所应作皆当于此修持，视为开端，便当如此了知。戒有四种，须清净；其中有三重清净，即不违戒、不兴起恶行、污垢障碍渐除。清净戒由此而生修持生起。所言佛陀教法的净林、多宝树、师长、众生屋、戒律所护等称为十八戒律护处，亦名十四大清净戒律地，依此应修持善法。若有人言「我持戒，为何不行戒护处？」则其戒不成处。戒成处度得具足，则生起禅定种子。佛言：「比库若不成就戒，无立足处言能成就戒律。」由此应广释。故此戒律所护处，应当善修，具足清净。接着说：

‘‘Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

「安住处、家族、财产，团体与五种行为，

Addhānaṃ ñāti ābādho, gantho iddhīti te dasā’’ti.

八种朋友、各种困难、结党和神通，此即十项。」

Evaṃ vuttesu dasasu palibodhesu yo palibodho atthi, so upacchinditabbo.

如是所说，十种分别的认识中，凡存有分辨认识者，当将其断除。

Evaṃ upacchinnapalibodhena kammaṭṭhānaṃ uggahetabbaṃ. Tampi duvidhaṃ hoti – sabbatthakakammaṭṭhānañca pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca asubhasaññātipi eke. Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe mettā bhāvetabbā; tato sīmaṭṭhakadevatāsu, tato gocaragāme issarajane, tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti, athassa sukhasaṃvāsatā hoti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitārakkho hoti. Gocaragāme issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

由如是断除分辨认识，应当了知四念处法。此法有二：一为遍处之业法，二为分别摧毁之业法。所谓遍处业法者，是指比库僧团等处应修习慈心、对死亡之念、及对无形秽相亦有一定实践。由行者先于比库团体中断除粗分辨，须修习慈爱，使已受戒的比库得以慈心涵摄；继之于戒律守护者，再及于居住村落之主人，乃至与人结缘诸有情。因而于比库团中施以慈心，生起诸同住者之喜悦，令其安心安乐。于戒律守护者，以慈爱柔和心护佑他们，守护其修持法业；于村落主人，以柔和慈心之族群及主人，护持合法之安全；于人间众生，慈心令其安心悦行而无被侵扰。总之，于一切有情施以慈心，令其遍处无侵害之行为。

Maraṇassatiyā pana ‘‘avassaṃ maritabba’’nti cintento anesanaṃ pahāya uparūparivaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāya dibbesupi ārammaṇesu taṇhā nuppajjati. Tenassetaṃ tayaṃ evaṃ bahūpakārattā ‘‘sabbattha atthayitabbaṃ icchitabba’’nti katvā adhippetassa ca yogānuyogakammassa padaṭṭhānattā ‘‘sabbatthakakammaṭṭhāna’’nti vuccati.

而由于思念死亡念头，念及“我应当死”，则舍弃无节制之执着，内心有如激烈涌动一般之深切恐惧，但此因果未断故犹及未灭。由对无形秽相之觉知，在天界等境界中欲望不生。由此因缘，因其三因多种利益故，有言“当处处修习、当多所愿求”，以彼所授持之修行顺缘故，称为“遍处业法”。

Aṭṭhatiṃsārammaṇesu pana yaṃ yassa caritānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā yathāvutteneva nayena ‘‘pārihāriyakammaṭṭhāna’’ntipi vuccati. Idha pana idameva ānāpānasssātikammaṭṭhānaṃ ‘‘pārihāriyakammaṭṭhāna’’nti vuccati. Ayamettha saṅkhepo. Vitthāro pana sīlavisodhanakathaṃ palibodhupacchedakathañca icchantena visuddhimaggato gahetabbo.

于三十八处境中，任何适于所行修持者，常当维护不失，如前说之法，称为“摧毁业法”。此处则以入出息念为修持法，是谓“摧毁业法”。此为略说。详细内容及对持戒净化和认识分别的说明，欲深入纯净道者应于所述经藏中取之。

Evaṃ visuddhasīlena pana upacchinnapalibodhena ca idaṃ kammaṭṭhānaṃ uggaṇhantena imināva kammaṭṭhānena catutthajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa buddhaputtassa santike uggahetabbaṃ. Taṃ alabhantena anāgāmissa, tampi alabhantena sakadāgāmissa, tampi alabhantena sotāpannassa, tampi alabhantena ānāpānacatutthajjhānalābhissa, tampi alabhantena pāḷiyā aṭṭhakathāya ca asammūḷhassa vinicchayācariyassa santike uggahetabbaṃ. Arahantādayo hi attanā adhigatamaggameva ācikkhanti. Ayaṃ pana gahanapadese mahāhatthipathaṃ nīharanto viya sabbattha asammūḷho sappāyāsappāyaṃ paricchinditvā katheti.

以如此纯净清净戒律配合断除分别识者，若修此修持，能生四禅止，继以增长观慧，能证得阿拉汉果，且得佛子之亲近。得此法者亦应于无行者、斯陀含者、须陀洹者、入出息念四禅已得者以及巴利释义及注疏熟悉之师处，悉心受持。阿拉汉等自觉悟所得之法，亦当如是宣说。此文如狮子在密林中所行，扫除一切杂草，清净而畅通，普遍而如实广说。

Tatrāyaṃ anupubbikathā – tena bhikkhunā sallahukavuttinā vinayācārasampannena vuttappakāramācariyaṃ upasaṅkamitvā vattapaṭipattiyā ārādhitacittassa tassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo – uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha ‘‘uggaho’’ nāma kammaṭṭhānassa uggaṇhanaṃ, ‘‘paripucchā’’ nāma kammaṭṭhānassa paripucchanā, ‘‘upaṭṭhānaṃ’’ nāma kammaṭṭhānassa upaṭṭhānaṃ, ‘‘appanā’’ nāma kammaṭṭhānappanā, ‘‘lakkhaṇaṃ’’ nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

此处分初阶次第说：当时比库由简明说教、具律仪师表之引导，恭敬而至导师前，心坚敬敬，修习五重注重功课。此五重注重者为：培养起心（发起）、发问、侍候、止安（专注）、特征（特征识别）。其中“培养起心”即功课之发起；“发问”即对功课之询问；“侍候”即功课之具体执行；“止安”为对功课止息安定之修持；“特征”为功课之特征识别。谓“如是特征者即功课”者，即为功课之本质所在。

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheṭheti; tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā sace tattha sappāyaṃ hoti, tattheva vasitabbaṃ. No ce tattha sappāyaṃ hoti, ācariyaṃ āpucchitvā sace mandapañño yojanaparamaṃ gantvā, sace tikkhapañño dūrampi gantvā aṭṭhārasasenāsanadosavivajjitaṃ, pañcasenāsanaṅgasamannāgataṃ senāsanaṃ upagamma tattha vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammussantena idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabbaṃ. Ayamettha saṅkhepo. Vitthāro pana imaṃ kathāmaggaṃ icchantena visuddhimaggato (visuddhi. 1.55) gahetabbo.

如此数常持五种修行法门，自己不妨碍，老师亦不嫌恶；因此，离开粗劣修习过后，长久禅思，持守此五种修行法门，若在此得安住，则应当留住此地。如果无法安住，应当询问老师：若愚昧者前往远方，若聪慧者远行，或当进入十八席、无瞋恨、具备五席相之僧座，入座而安住时，应当由下座弟子按照小碗法受具足供养，安乐供养，心中念及三宝德行，调伏心意；在老师的教导下，即便动一足亦不违犯，此乃脉息念修行法门之应行。此为略说。详详者当随欲求净道者摄取此教法。

Yaṃ pana vuttaṃ ‘‘idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabba’’nti tatrāyaṃ manasikāravidhi –

关于所说之“此为脉息念修行法门之应行”，此处的念意方法如下──

‘‘Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

「计数、继连、触着、安止、明记；

Vivaṭṭanā pārisuddhi, tesañca paṭipassanā’’ti. (visuddhi. 1.223; paṭi. ma. aṭṭha. 2.1.163);

「舍离与清净，以及对彼等之观察。」（见《清净道论》1.223；《无碍解道》大注疏2.1.163）

‘‘Gaṇanā’’ti gaṇanāyeva. ‘‘Anubandhanā’’ti anuvahanā. ‘‘Phusanā’’ti phuṭṭhaṭṭhānaṃ. ‘‘Ṭhapanā’’ti appanā. ‘‘Sallakkhaṇā’’ti vipassanā. ‘‘Vivaṭṭanā’’ti maggo. ‘‘Pārisuddhī’’ti phalaṃ. ‘‘Tesañca paṭipassanā’’ti paccavekkhaṇā. Tattha iminā ādikammikakulaputtena paṭhamaṃ gaṇanāya idaṃ kamaṭṭhānaṃ manasikātabbaṃ. Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antare khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati, sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇanānissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

“计数”即为计数。“继连”即为连带。“触着”即为触境。“安止”即为安住。“明记”即为内观。“展现”即为方法。“清净”即为果报。“随之而观”即为反观。此处以首学僧为例，初学计数以此修行法门应当专注持守。数不可低于五，不可多于十以上，不可中断。数低于五时，正念时生散乱；数高于十时，因计数而生心意；数中断时心念摇动如顶上起刺。如是种种过失应当断除而计数。

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo ‘‘dve dve’’tiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti taṃ gahetvā ‘‘ekaṃ eka’’nti ādiṃkatvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassevaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

首数宜以一双数为法，如一穗禾稻满蒲管，乃说“一个”；再填满时，见空则舍弃，再说“一一”；此法如说“两两”，依此类推。在吸息呼息处亦应如是，逐一计数，由一至十计到，彼时往出往入之息分明显现。

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ . Cheko hi gopālako sakkharāyo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ ‘‘eko dve’’ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjo puñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva. Evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca , eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha… nava… dasā’’ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanābaleneva cittaṃ ekaggaṃ hoti arittūpatthambhanavasena caṇḍasote nāvāṭhapanamiva.

于是，应当放弃数养牛群、数谷物的方式，应以快速计数养牛者的方式来数。养牛者用箭木棒，手持绳索棍棒，仿佛骑上马匹，从牧场出发，巡视牛群，坐于门旁的门槛上，一边放出“一个两个”之歌，掷出箭木棒，一棒一棒地计数。三时之间，急速走动，像是怒气发生时，起身出发的牛群互相撞击，纷纷成堆离散，各自迅速离去。以这种速度迅速计数，一个两个三个四个五个十个如是数着。以此计数方式，呼吸出入显现统一，快速不断地反复运行。故知，当他知晓“不断反复行走”时，乃取内外两侧的门槛，一棒一棒地握持，反复数着：“一、二、三个、四个、五个；一、二、三个、四个、六个；一、二、三个、四个、六个、七个……八个、九个、十个”，应当快速计数。计数时，因计数之力，心念专注，如同在暴风中稳住船只一般而不被摇动。

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantarappavattaṃ viya hutvā upaṭṭhāti. Atha ‘‘nirantaraṃ pavattatī’’ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti, bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.

他如此迅速计数，就像是持续不断运行的功课，勤勤恳恳地支持着。后来，知道“持续不断地运行”，他不去关注内外的风（呼吸感受），仅以先前的方法快速计数。内入风使心神合一，像被内风轰击充满脂油；外出风使心神分散，心神散乱，向外分散。呼吸暂停之时，若保持念觉，专心修习则禅定生起。正因如此，教导说：“不可关注内外风，必须仅以先前方式，快速计数。”

Kīva ciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhapanatthaṃyeva hi gaṇanāti.

怎么长时间持续计数呢？直到在呼吸感受的觉知中，有念存在为止。心于外境的散乱杂念被断除之后，仅为维持呼吸觉知而计数。

Evaṃ gaṇanāya manasikatvā anubandhanāya manasikātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ; tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantarapavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –

如此计数，应专注于念觉的持续。所谓“持续”是指，计数停止后，念觉不断地随顺呼吸感受的来去，但这不是从开始到中间再到结束的逐渐进行。外出的风无开始，中心无端，鼻端无终；内入的风则从鼻端开始，到中心，再到无端。随着行进，心既专注又放松。正如说，

‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).

“因觉知从呼吸的开始到中心随行，心内外身心皆专注，柔和且灵巧。因觉知从呼吸的吐气开始随行，心外在身心皆专注，柔和且灵巧。”（律藏第一卷157）

Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasikātabbaṃ. Apica kho phusanāvasena ca ṭhapanāvasena ca manasikātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto appanāvasena ca cittaṃ ṭhapento ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī’’ti vuccati. Svāyamattho aṭṭhakathāyaṃ vuttapaṅguḷadovārikopamāhi paṭisambhidāyaṃ vuttakakacopamāya ca veditabbo.

因此，专注于持续感知的念觉者，不应关注于呼吸感受的开始中心与结束。且应以触觉和安住觉为专注对象。若专注于呼吸时触觉和定力，则没有专注。只因在呼吸触觉处计数时，专注于计数而非呼吸。因而，心于计数与触觉兼顾中渐次专注，称为“于持续感知、触觉与安住三者中念念专注”。以上皆当依照本注疏中云“以指拇如梨窝之喻，显露于相应之决断及释义”的方式加以理解。

Tatrāyaṃ paṅguḷopamā – ‘‘seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolatthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti. Evamevāyaṃ bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisinno kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.

此处以荡椅作比喻：譬如荡椅，母子二人推荡其椅，椅已荡起，椅子根部坐着的人既推荡者亦行去者，二者均能见椅身，然椅身之内外之间，则无空隙可见。同样，此比库于心念众多中立于心念根部，推动摄取出入息之来去，坐于此念处者，既见触处之出入息起伏，此时亦安置心意观察，然于彼等出入息骤起骤灭之间亦无隔断，此即荡椅比喻。

Ayaṃ pana dovārikopamā – ‘‘seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’ti na vīmaṃsati, na hi tassa te bhārā. Dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati; evameva imassa bhikkhuno anto paviṭṭhavātā ca bahi nikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti. Ayaṃ dovārikopamā.

此处以门槛作比喻：譬如门槛，城门内外有一人询问‘你是谁？从何来？往何去？携何物？’此人不审视答者携何物，惟审视门槛。此比库入内心门，出内心门，但非负荷重物，唯得心门如门槛，门槛即为负荷，此即门槛比喻。

Kakacopamā pana āditopabhuti evaṃ veditabbā. Vuttañhetaṃ –

然后应当此般悟解如蜡炬之用——

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

‘心念出入息为标相，住于不散乱一心；

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

虽不自知三法理，但修行中未得胜迹。

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

‘心念出入息为标相，住于不散乱一心；

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 1.159);

了解这三法的人，修习亦得成就。

Kathaṃ ime tayo dhammā ekacittassa ārammaṇaṃ na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati ? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya, rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti.

这三法为何使内心专注而不散乱？又为何这三法不被无明所染？何以心不生散乱，专注于精进，并成功于修持，证得殊胜境地？譬如一棵树根扎大地，人用斧刀斩砍树木时，树根虽动，斧刀终会被树木粗硬的枝叶挡住，人的心念也随之被安住；无论斧刀如何往返，人心皆不生执著，无执着于往来斧刀，心不为斧刀妄想所染，专心精进地照顾树根，无散乱，能达致殊胜功效。

Yathā rukkho same bhūmibhāge nikkhitto; evaṃ upanibandhananimittaṃ. Yathā kakacadantā; evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

正如树木扎根于土地，伏根相连；正如斧刀与呼吸相应；如树木被斧刀粗糙枝叶覆盖，人心安住于观察呼吸，不为呼吸往来所扰动，不生散乱妄念，专注精进，达成殊胜。如此，比库安住于鼻端或口缘，能持续正念静止身心，不论呼吸来去，心不生散乱，不为呼吸所无明染著，专心于正精进，获得特殊成就。

Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasammanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti – ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

何为专注？即用心精勤不懈，身心都专一——这即是专注。何为精进？即去除心之烦恼，禅思内敛平静——此为精进。何为殊胜？即断除缠累之结，除尽潜流——此乃殊胜。如此这三法使心专一无散乱，不为无明所惑，心专注努力，精进修持，获得殊胜成就。

‘‘Ānāpānassatī yassa, paripuṇṇā subhāvitā;

「入出息念者，若具足完备清净，

Anupubbaṃ paricitā, yathā buddhena desitā;

循序渐进熟练，正如世尊所说，」

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);

所谓‘此世界照耀明朗，如同天月无光之时’（《巴提摩经》1.160）。

Ayaṃ kakacopamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci nacireneva nimittañca uppajjati, avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti; evameva gaṇanāvasena manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

此喻如瓦罐。此处当以其来去匆匆，仅存观念注意之用为应了知。若有人专心用念此修行场所，则不久现缘起相、四诸支围绕，专注定相、安住清净皆现起。有人却像数点丝线随时流动缓慢，并于断息息影的止息边际安住，此时身心轻安无重，身若浮空轻扬不可触，如同轻薄软席上坐卧，软席随意挪移不固定，后者则无此轻安，不动不摇不舒缓，宛如满载秤砣的座位。缘何如此？因轻软之身，借着数点丝线流动，止息阻断而身心轻快，如若浮空漫行。

Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamanimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsatāḷaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya, niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamasaddanimittārammaṇaṃ cittaṃ pavattateva; evanti veditabbaṃ. Vuttampi cetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.

当四散丝线调伏止息阻断，心随缘起细微息相而转，继而又呈现微细渐次的息声相。如何？譬如有人拍击大铁棒，发出巨大震响，则被震响吸引的心随之显现，阻断时又转为次第轻微音响，时起时伏渐入微细音响，心亦如是转。此理已说：“譬如拍击铁棒”。（《巴提摩经》1.171）详细阐述如此。

Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ na tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā gantabbaṃ. Kiṃ kātabbaṃ? ‘‘Ācariyaṃ pucchissāmī’’ti vā ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ, iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

若其他修行场所相互堆叠重现则非如此。此修行场所层层递进，每层都是细微现象，没有重叠伴随。若不伴随此修行者，毋宁即使起身轻步不应擅动席垫。为何？当发问“是否应询师？”或“我今无修行处”，此时不应离座远行，行走时修行场所反复变化。故此，勉力应当如坐般静心宣说。

Tatrāyaṃ āharaṇūpāyo. Tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhahanabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ – ‘‘ime assāsapassāsā nāma kattha atthi, kattha natthi, kassa vā atthi, kassa vā natthī’’ti. Athevaṃ paṭisañcikkhatā ‘‘ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna’’nti ñatvā evaṃ attanāva attā paṭicodetabbo – ‘‘nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamaāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno, atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavaseneva cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsā puṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ paṭṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992). Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānameva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

此有集取法门。比库已诵习心不离此修行场所，应深省思—“此息相处何有，何无，何归属，谁相应？”深入思惟“此内鼻孔无轧声，无水流声，无意识退散，无入第四禅境界，无色无色界，无止息境界”，认识自身既非轧音所入，亦非流水，既非无意识境，亦非禅境，无色界，亦非止息境，然息相正存，唯因慧薄无法深入取悉。于是必应持续专注，令心安住。呼吸长鼻气流激荡出声如转瓦罐般旋涡，短鼻气流从上而出。此故设立呼吸息相之处。正缘此义，世尊宣说：“我不说对无觉察者修习入出息念”。任何修行，只要觉察自在即成，却为他人觉察所识。此入出息念修行是重且严肃之法，唯佛弟子大圣贤世尊之子方能胜任，无他及类。心念用处若得用，则心常安乐轻妙故。是故于此当坚固具足正念慧。

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ; evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

譬如炉钳中薄软时欲轻触铁热处，触点应适度柔软且细微，此修行场中之心念须具足如炉钳之软细微触点与感应相，智慧亦当强劲渴求。由此拥有正念与智慧之比库，方能深入纯熟探寻此息相，非由他人粗暴而得。

Yathā pana kassako kasiṃ kasitvā balibadde muñcitvā gocarābhimukhe katvā chāyāya nisinno vissameyya, athassa te balibaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti; evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto nacirasseva te upaṭṭhahanti, nipātatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena puna kammaṭṭhānaṃ anuyuñjitabbaṃ; tassevamanuyuñjato nacirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti ; apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya, kappāsapicu viya, vātadhārā viya ca upaṭṭhātīti ekacce āhu.

譬如农夫猎人捉住某只猎物，用绳索紧绑后，将其放开，朝着牧羊人的方向放走，自己坐在阴凉处休息时，猎物迅速挣脱绳索，飞快进入森林。猎人正想再捉住它，控制它，不让它离开，便不断追赶猎物进入森林。于是，他们抓住猎物的尾巴和翅膀，正直地从森林边缘走去，坐下或卧倒在那里。这些牧童白天游玩半天，走下林堤，洗澡饮水，绕回来右顾，看到猎物被光线捆绑，用翅膀刺穿它，然后抓住它控制，再重新施行同样的动作。所以，这名比库的呼吸活动不能不从起头末尾洞察观察。拿着满月状和半月状的光线，用心专注在光线与空洞上，转动思维。这样专注，不久便有童子们围绕，像在林堤边的牧童们一样。然后他用线绑光线，在同一个地方控制它，用半月光来穿刺，以此来修习禅定功夫；专注修习后，不久便生起相相应的境象。此境象非全同一，也不同于他人，犹如有人在织布时，布上生起浮雕，有人升起一块棉花团，有人激起风流涡旋，这些各有不同，故此有人说。

Ayaṃ pana aṭṭhakathāvinicchayo – idañhi kassaci tārakarūpaṃ viya, maṇiguḷikā viya, muttāguḷikā viya ca kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya, sāradārusūci viya ca kassaci dīghapāmaṅgasuttaṃ viya, kusumadāmaṃ viya, dhūmasikhā viya ca kassaci vitthata makkaṭakasuttaṃ viya, valāhakapaṭalaṃ viya, padumapupphaṃ viya, rathacakkaṃ viya, candamaṇḍalaṃ viya, sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā’’ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāppabhavaṃ tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

这是注疏的总结，即它如某物如星状光芒，如宝珠，如珍珠团，如驴皮粗糙的块状物，犹如一团棉花，又如珍贵木材的针叶，像长柄扫帚，又如花饰，又如烟雾的幕布，像云蔽的叶子，莲花，车轮，月轮，太阳轮等照护。这些都是如此，宛如众多比库坐着听经时，有一比库说：「你们是因何故守护着这部经？」另一说：「对我来说就像山川流淌的江河一样守护。」第三人说：「我有如一森林之王。」另有人说：「我像枝叶繁茂，果实饱满的阴凉树。」他们各自以不同方式守护这同一部经。这说明这一法门对修习者因缘不同而有不同守护之法。应知这是因心识无明而生起各种守护相，因而守护法门各有不同。

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ na upacāraṃ pāpuṇāti. Yassa panime tayo dhammā atthi, tasseva kammaṭṭhānaṃ appanañca upacārañca pāpuṇāti. Vuttañhetaṃ –

这里进一步说，有三种相境中，如果心上没有任何三者，那个修习法门既不能入定，也不能得具近行功夫。有三者则此法门既能入定，也能得具近行功夫。经云曰——

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

「相者，是呼吸相，这为一心无散乱的标志；

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

三法不明，修习不得显现。」

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

「相者，是呼吸相，这为一心无散乱的标志；」

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (visuddhi. 1.231);

知晓这三法时，修习便得以遂行。

Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyasantikaṃ gantvā ārocetabbaṃ – ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana ‘‘etaṃ nimitta’’nti vā ‘‘na nimitta’’nti vā na vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā pana ‘‘punappunaṃ manasi karohī’’ti vattabbo. ‘‘Nimitta’’nti hi vutte vosānaṃ āpajjeyya; ‘‘na nimitta’’nti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva dīghabhāṇakā. Majjhimabhāṇakā panāhu – ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

然而，当有比库尼侍奉时，应至师所陈说——『尊者，我有此种名称的侍奉法』。师则不应断言『此是相』或『非相』，仅应言『确是如此，善友』，并嘱咐『应当反复在心思惟』。称此为『相』则生睡意，称非『相』则生失望，因此应抛弃二者，专注于心念。此乃长辈所言。中辈者复云：『此相即业处，应当反复在心思惟，贤人』。由此对相的专注即应为心之安立，由此以后此安立渐广而生修习。据古人所说——

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

『当以相安立心，令其辨别各异形态；

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (visuddhi. 1.232; paṭi. ma. aṭṭha. 2.1.163);

智者在细息观照时，心乃自得调伏』。

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti kilesā sannisinnāva sati upaṭṭhitāyeva, cittaṃ samāhitameva. Idañhi dvīhākārehi cittaṃ samāhitaṃ nāma hohi – upacārabhūmiyaṃ vā nīvaraṇappahānena, paṭilābhabhūmiyaṃ vā aṅgapātubhāvena. Tattha ‘‘upacārabhūmī’’ti upacārasamādhi; ‘‘paṭilābhabhūmī’’ti appanāsamādhi. Tesaṃ kiṃ nānākaraṇaṃ? Upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otarati, appanāsamādhi divasabhāge appetvā nisinnassa divasabhāgampi kusalavīthiyaṃ javati, na bhavaṅgaṃ otarati. Imesu dvīsu samādhīsu nimittapātubhāvena upacārasamādhinā samāhitaṃ cittaṃ hoti . Athānena taṃ nimittaṃ neva vaṇṇato manasikātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca appamattena rakkhitabbaṃ; rakkhitaṃ hissa phaladaṃ hoti.

正因如此，当安立此相时，烦恼被摧毁而消散，烦恼虽尚依止如坐席，念却得以驻立，心即称为定。此定作双分形态，即近行地的止、远离地的定。『近行地』即近行定，『远离地』即正定。二者之不同如何？近行定除去恶道之业，消除污染，跃越余订心相，远离地不使余订消除。于此两种定中，因相引导则近行定心得调伏。如尊贵王子、天子般，须如守护稻谷般持之以恒，所守护者即成其果效。

‘‘Nimittaṃ rakkhato laddha, parihāni na vijjati;

『守护相则得胜利，损失则不复现；

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassatī’’ti.

于不稳固的防护者处，获得者则不断失去。

Tatrāyaṃ rakkhaṇūpāyo – tena bhikkhunā āvāso, gocaro, bhassaṃ, puggalo, bhojanaṃ, utu, iriyāpathoti imāni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena punappunaṃ taṃ nimittaṃ manasikātabbaṃ.

于彼处，此保护之法是：比库以此为准，护持居所、活动界、语言、人格、饮食、天气及行路等七种非善缘障，弃绝这七种障碍后，护持这七种善缘，再三以此为缘思惟。

Evaṃ sappāyasevanena nimittaṃ thiraṃ katvā vuḍḍhiṃ virūḷhiṃ gamayitvā vatthuvisadakiriyā, indriyasamattapaṭipādanatā, nimittakusalatā, yasmiṃ samaye cittaṃ sapaggahetabba tasmiṃ samaye cittapaggaṇhanā, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaniggaṇhanā, yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ tasmiṃ samaye sampahaṃsetabbaṃ tasmiṃ samaye cittasampahaṃsanā, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaajjhupekkhanā, asamāhitapuggalaparivajjanā, samāhitapuggalasevanā, tadadhimuttatāti imāni dasa appanākosallāni avijahantena yogo karaṇīyo.

因依此七善缘护持，坚固所缘，安住其中，使增长成熟，清净依止，调和六根之行，具足所缘之善巧。于此时，心应善摄。有此时，心应摄持。有此时，心应调伏。有此时，心应持平静。于此时，心应平静观照。远离不专心之人，亲近专心之人，以此十种安住善巧而不断精进。

Tassevaṃ anuyuttassa viharato idāni appanā uppajjissatīti bhavaṅgaṃ vicchinditvā nimittārammaṇaṃ manodvārāvajjanaṃ uppajjati. Tasmiñca niruddhe tadevārammaṇaṃ gahetvā cattāri pañca vā javanāni, yesaṃ paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu , pañcamaṃ appanācittaṃ. Paṭhamaṃ vā parikammañceva upacārañca, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ appanācittanti vuccati. Catutthameva hi pañcamaṃ vā appeti, na chaṭṭhaṃ sattamaṃ vā āsannabhavaṅgapātattā.

如是恒护持时，定生不远，断除流注，定门开启。断定后，以定门摄取四或五次心之运动，第一为起始作用，第二为近入，第三为顺流，第四为根本，第五为定心。第一、第二两者并为起始与近入，第二、第三、第四、第五则各成专名。第五即定心。第六、第七因流注断绝而无。

Ābhidhammikagodattatthero panāha – ‘‘āsevanapaccayena kusalā dhammā balavanto honti; tasmā chaṭṭhaṃ sattamaṃ vā appetī’’ti. Taṃ aṭṭhakathāsu paṭikkhittaṃ. Tattha pubbabhāgacittāni kāmāvacarāni honti, appanācittaṃ pana rūpāvacaraṃ. Evamanena pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ, dasalakkhaṇasampannaṃ, tividhakalyāṇaṃ, paṭhamajjhānaṃ adhigataṃ hoti. So tasmiṃyevārammaṇe vitakkādayo vūpasametvā dutiyatatiyacatutthajjhānāni pāpuṇāti. Ettāvatā ca ṭhapanāvasena bhāvanāya pariyosānappatto hoti. Ayamettha saṅkhepakathā. Vitthāro pana icchantena visuddhimaggato gahetabbo.

《阿毗达摩讲解长老》曾说：因执着而成就善法具大力故，第六、第七不可得。此义于注疏中被批驳。彼处以前分之心多属欲界，唯定心乃属色界。由是，五盖摒弃、五种所成具备、具有十种特征、三种善法俱足故，成就初禅。于此定门，思维等遣除，继得第二、第三、第四禅。由此坚固习气，修行达遂。此仅略述，详解应从净道而得。

Evaṃ pattacatutthajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇasaṅkhātehi pañcahākārehi vasippattaṃ paguṇaṃ katvā arūpapubbaṅgamaṃ vā rūpaṃ, rūpapubbaṅgamaṃ vā arūpanti rūpārūpaṃ pariggahetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi jhānā vuṭṭhahitvā jhānaṅgāni pariggahetvā tesaṃ nissayaṃ hadayavatthuṃ taṃ nissayāni ca bhūtāni tesañca nissayaṃ sakalampi karajakāyaṃ passati. Tato ‘‘jhānaṅgāni arūpaṃ, vatthādīni rūpa’’nti rūpārūpaṃ vavatthapeti.

如此成就第四禅，若比库欲以显露入门标志，加强业处并求圆满清净，即由此禅，以观修为缘，凭持五种表现，摄取不色前行境界或色界，或以色界为缘，摄取色前行或不色界前行等色不色二前行。尔后修观。如何修观？彼离禅休，摄取禅门，依禅门所缘及其所依，视作有为法于法界总现。当即曰：禅门属不色，所依及境属色界，色不色相依而显现。

Atha vā samāpattito vuṭṭhahitvā kesādīsu koṭṭhāsesu pathavīdhātuādivasena cattāri bhūtāni taṃnissitarūpāni ca pariggahetvā yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passati. Tato ‘‘bhūtādīni rūpaṃ sasampayuttadhammaṃ viññāṇaṃ arūpa’’nti vavatthapeti.

又或在定已成时，起坐之后，观察诸根等界，如地、法等发送的四种有，及其依止的形态，并以已依止的形态为开端，或以已依止的形态之物门为开端，端正察见与之相应的法及识。于是便解释说：“诸有之色，是与法相应之识，是非色相。”

Atha vā samāpattito vuṭṭhahitvā assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati; evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpaṃ, cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.

又或在定已成时，起坐之后，观察呼吸生起、呼吸灭去及行家业身和心。正如风因气息及呼吸之间的努力作用而生起流动一样，身体与心亦缘此呼吸而起。于是便解释说：在呼吸处身体即是色，心则为与之相应的非色法。

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ ‘‘maggo’’ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamaṃ cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇañāṇassa pariyantappatto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā ca samattā hotīti.

如此阐明色受想行识之后，观察其缘缘起之条件。观察之人见此，便消除对色受想行的三界生起的疑惑。消除疑惑后，次第依托三种聚坏，套加三相，观察生起、灭去相，去除十种散乱烦恼，证得断除烦恼解脱之道慧，谓之“道”。既断除生起，入于灭相，常行灭相观察，因恐怖观察恒非己所制诸取蕴，生厌离淡，证得圆满，顺行四圣道，成就阿拉汉果。获此成就者，成为世间法第一瞻波达多。此为其计算之开端。经此修持至最终观慧，乃以入出息念定为终。皆已成熟。

Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā. · 这是从一切方面对第一四法组的注释。

Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi; tasmā anupadavaṇṇanānayeneva nesaṃ attho veditabbo. Pītippaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti – ārammaṇato ca asammohato ca.

但于他处三四项所示者，无丝毫清净善法修习者，故此仅以非相注释说，明其义理。所谓喜受，乃为觉知喜乐，产生时则明显轻快，使用呼吸及呼吸时，勤修受学。喜受则分二相显现，即基于念觉的注意(ārammaṇa)及无迷惑状态(asammoha)。

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.

喜乐如何基于念觉而觉知？处于有喜乐相禅定第二禅时，禅定圆满之际，因得禅喜而因念觉生起喜感，因念觉作所觉所生喜。

Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ –

喜乐如何基于无迷惑状态而觉知？处有喜乐相禅定第二禅时，起坐，禅喜消灭，称为“嗣禅失乐”，后于观慧时，因观察禅相之异而因无迷惑觉知喜乐。对此说法为辨析所得。

‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena…pe… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyappaṭisaṃvedī assāsavasena… sabbakāyappaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti, tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti jānato… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī’’ti (paṭi. ma. 1.172).

以长久存在烦恼的心，心意专一不散乱而了知，此时正念得以具足。借助这正念与彼智慧，便生起那种喜悦和觉知。以长久存在烦恼的……以痛苦存在的烦恼……以及以身体支配烦恼……借助诸如此类的烦恼，观察身体烦恼的消退，以及心意专一不散乱的了知正念得以生起，因缘如是，那喜悦便生起觉知。此种喜悦因善知所引而生，因见证而生，因回顾而生，因心神肃整而生，因信念笃固而生，因有精进而生，因正念具足而生，因心神安住而生，因智慧了知而生，因了解现证之义而生，因认识应舍之法而生，因生起求修之法而生，因现证而生，此喜悦便生起觉知，如是此喜悦生起了觉知结束者也。

Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ. Tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. ‘‘Cittasaṅkhāro’’ti vedanādayo dve khandhā. Sukhappaṭisaṃvedipade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni – kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ vuttaṃ. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva vedanā . Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti. Evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

由此分析，后续所说的各段摄受实应从其意义上作此了解。这里最主要的是三种禅的状态下，感受身心二者的幸福，以及身心泛起的分别感知皆应体认清楚。所谓“心行”者，是指心所与受行两蕴。谓于幸福感受的觉知，此《三明辨》称：“快乐有二：一为身体的快乐，一为心理的快乐”。所谓“息灭心行”是指妄念不断的心行逐渐息寂、断灭，故称息灭。对于身心心行，则应详细以所述身的心行为例说明。至于“喜悦”二字，则称为喜悦质（即喜悦无常的心理感受）。与幸福感受密切相连者，本经与论中常说的，受及想皆是心所法，是心所和心所依存的心行的构成要素。由此观受讲述，成四法可知。

Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti – samādhivasena ca vipassanāvasena ca.

第三类四法中，依四禅而感受心行也应了知。阿毗达摩中称此心为“生起欢喜的心”，又称“喜乐生喜”，“欣喜欢喜”，欢笑悦心，呼吸长长如愿如法。这里说此欢喜有两种形态，一为静定禅定中的欢喜，一为观禅定中的欢喜。

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati; evaṃ vipassanākkhaṇe jhānasampayuttakapītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

如何依静定禅定而生起？于正禅定中二禅入定并保持，念喜相应时，心念生起喜悦和心情欢愉。如何依观禅定而生起？正禅定中二禅入定后，起身离禅定，观禅定次第中观察禅相灭亡消逝，从而触发心中生起欢喜悦意。修行者因而修习“生起欢喜的心，长久如呼吸一般绵长不息”。

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā; evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

所谓心神安住，乃指初禅起始时诸法相续之心，心意安住平稳而不散乱，并肃心保持。及入四禅禅证后，离诸分别开始灭亡之时，观禅定中缘缘起起便现起一刹那的心念专注；由此所生一刹那的心念专注，亦会不断安住心神，心意沉住恬静，如呼吸般不息不乱，修行者以此修习“心神安住，如呼吸长久连续继续”。

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuttaṃ – ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

所谓解脱心，乃初禅断除覆盖烦恼时，心念得以松脱解放；二禅借正思维和反思，心念得以自在解放；三禅凭喜悦，心起欢逸而自在；四禅于苦乐不苦不乐中，心不缠绕亦解脱。入四禅禅证后，起身离定，禅相日益消逝，观禅定时，分别如下：于无常的观察中，由于认识到无常，心念得以解脱，知为无常所摄受；于苦的观察，心识感受为快乐；于无我的观察，心了知身无我；于厌离的观察，则心意欢喜离厌；于离欲的观察，则心消除贪著；于灭尽的观察，则心识感受生起持久断灭；于舍弃的观察，心乐于舍弃。心念自由地松驰解脱，且能做呼吸般地长久续持。经上称为“解脱心，乃呼吸时长久绵延”，修行者当知此义。由此观心而表达的四法，亦如是应当了知。

Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā , aniccānupassī veditabbo. Tattha ‘‘anicca’’nti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. ‘‘Aniccatā’’ti tesaññeva uppādavayaññathattaṃ hutvā abhāvo vā nibbattānaṃ tenevākārena aṭhatvā khaṇabhaṅgena bhedoti attho. ‘‘Aniccānupassanā’’ti tassā aniccatāya vasena rūpādīsu ‘‘anicca’’nti anupassanā; ‘‘aniccānupassī’’ti tāya anupassanāya samannāgato; tasmā evaṃ bhūto assasanto ca passasanto ca idha ‘‘aniccānupassī assasissāmi, passasissāmīti sikkhatī’’ti veditabbo.

所谓第四种“四种无常观”中，此处仅当观察无常，即无常应当被认识，无常性应当被体认，无常观应当成就，无常观者应当成立。此处“无常”指的是五蕴。何以故？谓其生起与灭尽乃事物之实相。所谓“无常性”，即是这些事物的生起与灭尽真实相继成就或其无之，遂以其体断裂，瞬间破坏之义。所谓“无常观”，即以无常性为根本，观察诸色等以无常为相。所谓“无常观者”，即具此无常观之人。因此，修习者修行时应知“我当成无常观者，我当成无常观者”是彼此养成的道理。

Virāgānupassīti ettha pana dve virāgā – khayavirāgo ca accantavirāgo ca. Tattha ‘‘khayavirāgo’’ti saṅkhārānaṃ khaṇabhaṅgo; ‘‘accantavirāgo’’ti nibbānaṃ; ‘‘virāgānupassanā’’ti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. Nirodhānupassīpadepi eseva nayo.

所谓无欲观，在此有二种无欲：灭尽无欲与究竟无欲。所谓“灭尽无欲”，谓色法等行法瞬时断灭；所谓“究竟无欲”，即涅槃。所谓“无欲观”，是由两者显现的见道观照。修习者既具这二重无欲观，且已初发觉、正观照时，应当自知“我当成无欲观者，我当成无欲观者”，这是应当学习的。灭尽观（涅槃观）亦同理。

Paṭinissaggānupassīti etthāpi dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā; vipassanāmaggānametaṃ adhivacanaṃ. Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissago cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāya paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca paṭinisaggānupassī assasissāmi passasissāmīti sikkhatīti veditabbo. Evaṃ bhāvitoti evaṃ soḷasahi ākārehi bhāvito. Sesaṃ vuttanayameva.

所谓放弃观，此亦有二种放弃：舍弃法之放弃与摧毁法之放弃。放弃之观即放弃观，是正观之名。观照时同诸蕴及集积烦恼相应分别，断除烦恼，以见生灭事物背离涅槃的无常为舍弃之放弃，摧毁烦恼及其所依而涅槃，此即舍弃及摧毁之放弃。此乃前后识别的观察，分而观之。修习者具此二重放弃观，且已初发觉、正观照时，应知“我当成放弃观者，我当成放弃观者”，是修习之义。修这种观法有十六种方式如是成长。余者从略。

Ānāpānassatisamādhikathā niṭṭhitā. · 入出息念定论终。

§167

167.Athakho bhagavātiādimhi pana ayaṃ saṅkhepattho. Evaṃ bhagavā ānāpānassatisamādhikathāya bhikkhū samassāsetvā atha yaṃ taṃ tatiyapārājikapaññattiyā nidānañceva pakaraṇañca uppannaṃ bhikkhūnaṃ aññamaññaṃ jīvitā voropanaṃ, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātetvā paṭipucchitvā vigarahitvā ca yasmā tattha attanā attānaṃ jīvitā voropanaṃ migalaṇḍikena ca voropāpanaṃ pārājikavatthu na hoti; tasmā taṃ ṭhapetvā pārājikassa vatthubhūtaṃ aññamaññaṃ jīvitā voropanameva gahetvā pārājikaṃ paññapento ‘‘yo pana bhikkhu sañcicca manussaviggaha’’ntiādimāha. Ariyapuggalamissakattā panettha ‘‘moghapurisā’’ti avatvā ‘‘te bhikkhū’’ti vuttaṃ.

167.至于世尊等语节略说至此。佛说入出息念定时，聚集所有比库，因第三重违犯戒之缘起及持戒争论而生，诸比库互相弃绝生活，于此原因及争论，僧团遂集会而互相盘问辩难。此处由自弃生活及纵欲者遇摩诃泠地迦强令弃绝生活不成过失因缘起故。于是建立此被称为“戒犯戒本”，彼此互相弃绝生活施行戒法，以告示如“有比库亲手杀害人形”等语。此处以圣人之法称呼“无智之人”“彼等比库”之语。

Evaṃ mūlacchejjavasena daḷhaṃ katvā tatiyapārājike paññatte aparampi anupaññattatthāya maraṇavaṇṇasaṃvaṇṇanavatthu udapādi, tassuppattidīpanatthaṃ ‘‘evañcidaṃ bhagavatā’’tiādi vuttaṃ.

于是以根本戒本坚定确立之后，关于第三重戒犯之另一未定义而起死亡描写经文，此乃为显明此起因明示《佛所说》。

§168

168. Tattha paṭibaddhacittāti chandarāgena paṭibaddhacittā; sārattā apekkhavantoti attho. Maraṇavaṇṇaṃ saṃvaṇṇemāti jīvite ādīnavaṃ dassetvā maraṇassa guṇaṃ vaṇṇema; ānisaṃsaṃ dassemāti. Katakalyāṇotiādīsu ayaṃ padattho – kalyāṇaṃ sucikammaṃ kataṃ tayāti tvaṃ kho asi katakalyāṇo. Tathā kusalaṃ anavajjakammaṃ kataṃ tayāti katakusalo. Maraṇakāle sampatte yā sattānaṃ uppajjati bhayasaṅkhātā bhīrutā, tato tāyanaṃ rakkhaṇakammaṃ kataṃ tayāti katabhīruttāṇo pāpaṃ. Lāmakakammaṃ akataṃ tayāti akatapāpo. Luddaṃ dāruṇaṃ dussīlyakammaṃ akataṃ tayāti akataluddo. Kibbisaṃ sāhasikakammaṃ lobhādikilesussadaṃ akataṃ tayāti akatakibbiso. Kasmā idaṃ vuccati? Yasmā sabbappakārampi kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ; tena taṃ vadāma – ‘‘kiṃ tuyhaṃ iminā rogābhibhūtattā lāmakena pāpakena dukkhabahulattā dujjīvitena’’. Mataṃ te jīvitā seyyoti tava maraṇaṃ jīvitā sundarataraṃ. Kasmā? Yasmā ito tvaṃ kālaṅkato katakālo hutvā kālaṃ katvā maritvāti attho. Kāyassa bhedā…pe… upapajjissasi. Evaṃ upapanno ca tattha dibbehi devaloke uppannehi pañcahi kāmaguṇehi manāpiyarūpādikehi pañcahi vatthukāmakoṭṭhāsehi samappito samaṅgībhūto paricarissasi sampayutto samodhānagato hutvā ito cito ca carissasi, vicarissasi abhiramissasi vāti attho.

168.此中所谓“受缚心”，是指被欲贪所缚着的心；“秉持意志”是指出于坚持专注亦有自持。描写死亡情形旨在示现生命之根本困难并显示死亡之特性。所谓见因果，即于诸善法事已成即被称赞。意即若行善行为，即谓你作善人。如此业未作，谓未作恶，难作恶，肮脏恶业未成，即谓未污秽。贪嗔等恶业不作，即谓无贪嗔。何以故称之？因一切类别之事俱成即为善，不成即为恶。如是说：“你怎能因疾病现前而为恶、短寿而多苦、生活悲惨？”谓你的生命，比死亡时更为美好。何以故？因为你从此被玷污之时间不断逝去，且此后死亡不复有。身坏命终，包括……，你将转世于天界，具五欲、合意之美色，有诸时空欲处，是谓身心俱足，安适居住，变化善行，时刻不离，通达无碍，此是意趣。

§169

169.Asappāyānīti ahitāni avuḍḍhikarāni yāni khippameva jīvitakkhayaṃ pāpenti.

所谓不善的行为，是那些迅速导致生命灭亡的恶行。

Padabhājanīyavaṇṇanā词句解析注释

§172

172.Sañciccāti ayaṃ ‘‘sañcicca manussaviggaha’’nti mātikāya vuttassa sañciccapadassa uddhāro. Tattha santi upasaggo, tena saddhiṃ ussukkavacanametaṃ sañciccāti ; tassa sañcetetvā suṭṭhu cetetvāti attho. Yasmā pana yo sañcicca voropeti, so jānanto sañjānanto hoti, tañcassa voropanaṃ cecca abhivitaritvā vītikkamo hoti. Tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ ‘‘jānanto sañjānanto cecca abhivitaritvā vītikkamo’’ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti ‘‘pāṇo’’ti jānanto. Sañjānantoti ‘‘jīvitā voropemī’’ti sañjānanto; teneva pāṇajānanākārena saddhiṃ jānantoti attho. Ceccāti vadhakacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hoti.

积聚之意，此处是《母论》中“积聚人世柄”一语中“积聚”一词的释义。其内含前缀“上”，此助辞与“积聚”合用，表示聚集与善于聚集之意。所谓积聚者，即能够良善地聚摄、聚合。因积聚的人明知明慧，能够积聚与防护自己；如果放弃积聚，则陷于荒废与流失之中。故此，文中对该词的解释是“因明知而能积聚，放弃则有荒废。”其中“明知”是一种“生命之持有”，理解为“眼”，而“明觉”是“生命能护持”的意识；“放弃”指有害于生命的意图、企图与行动；“荒废”是从事害命的行为导致堕落的意思。因之，“积聚”一词的义项包括有意图、策划并实施保护生命的行为；放弃则导致堕落，这即是“积聚”词义的根本涵义。

Idāni ‘‘manussaviggahaṃ jīvitā voropeyyā’’ti ettha vuttaṃ manussattabhāvaṃ ādito paṭṭhāya dassetuṃ ‘‘manussaviggaho nāmā’’tiādimāha. Tattha gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvadassanatthaṃ ‘‘yaṃ mātukucchismi’’nti vuttaṃ. Paṭhamaṃ cittanti paṭisandhicittaṃ. Uppannanti jātaṃ. Paṭhamaṃ viññāṇaṃ pātubhūtanti idaṃ tasseva vevacanaṃ. ‘‘Mātukucchismiṃ paṭhamaṃ citta’’nti vacanena cettha sakalāpi pañcavokārapaṭisandhi dassitā hoti. Tasmā tañca paṭhamaṃ cittaṃ taṃsampayuttā ca tayo arūpakkhandhā tena saha nibbattañca kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho. Tattha ‘‘kalalarūpa’’nti itthipurisānaṃ kāyavatthubhāvadasakavasena samatiṃsa rūpāni, napuṃsakānaṃ kāyavatthudasakavasena vīsati. Tattha itthipurisānaṃ kalalarūpaṃ jātiuṇṇāya ekena aṃsunā uddhaṭatelabindumattaṃ hoti acchaṃ vippasannaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ –

这里说“要积聚人世柄”时，就以人的本性为起点来说明，“人世柄”的名称因此出现。又因孕育器官内的极为细微的本质表现，称作“子宫内”，此为最初的心。此处“最初心”是指再生心，即生命续续的心识。称其为第一意识显现。故此“一切五盖和五根之间的续生解说，皆包含在‘子宫内第一心’之中”。这第一心连同三种非形蕴，共同作用，称之为胚胎的肉体形态。本段中“肉体形态”分男女，女性形态依肉身十况，男性十分别肉身二十。女性形态在胎生时，仅有一滴液体极为清澈透明。对此注释说—

‘‘Tilatelassa yathā bindu, sappimaṇḍo anāvilo;

如同清净透明的油滴，光明纯洁而无瑕疵；

Evaṃvaṇṇappaṭibhāgaṃ kalalanti pavuccatī’’ti. (vibha. aṭṭha. 26 pakiṇṇakakathā; saṃ. ni. aṭṭha. 1.1.235);

如此染色分布的物质被称为肉体形态，如此说。

Evaṃ parittakaṃ vatthuṃ ādiṃ katvā pakatiyā vīsavassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuḍḍhippatto attabhāvo eso manussaviggaho nāma.

解释完了散乱细节后，论述从开始的孕育器官，到中期二十十岁的七十岁，直到死亡这个过程中，人世柄的不断增长和变化，此即人世柄的本质。

Jīvitāvoropeyyāti kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojeyyāti attho. Yasmā pana jīvitā voropanaṃ nāma atthato jīvitindriyupacchedanameva hoti, tasmā etassa padabhājane ‘‘jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopetī’’ti vuttaṃ. Tattha jīvitindriyassa paveṇighaṭanaṃ upacchindanto uparodhento ca ‘‘jīvitindriyaṃ upacchindati uparodhetī’’ti vuccati. Svāyamattho ‘‘santatiṃ vikopetī’’tipadena dassito. Vikopetīti viyojeti.

生命的失去，意指在混乱之时、酷热之时或因药物性质等各种原因，或因随之而来的相应因素而使生命断绝。由于生命失去者，实质上是指生命根本（生命之根能）的断绝，所以该词部分被解释为“割断生命根能，阻断连续，扰乱关系”。其中割断生命根能与阻断连续，指生命根能被切断而阻断其连续过程。如内在本义所示，“扰乱连续”即“使连续破坏”。“扰乱”意即中断、断绝。

Tattha duvidhaṃ jīvitindriyaṃ – rūpajīvitindriyaṃ, arūpajīvitindriyañca. Tesu arūpajīvitindriye upakkamo natthi, taṃ voropetuṃ na sakkā. Rūpajīvitindriye pana atthi, taṃ voropetuṃ sakkā. Taṃ pana voropento arūpajīvitindriyampi voropeti. Teneva hi saddhiṃ taṃ nirujjhati tadāyattavuttito. Taṃ pana voropento kiṃ atītaṃ voropeti, anāgataṃ, paccuppannanti? Neva atītaṃ, na anāgataṃ, tesu hi ekaṃ niruddhaṃ ekaṃ anuppannanti ubhapampi asantaṃ, asantattā upakkamo natthi, upakkamassa natthitāya ekampi voropetuṃ na sakkā. Vuttampi cetaṃ –

生命根能有两种：有形的生命根能，和无形的生命根能。无形的生命根能没有能动的断绝，即无力自行断绝；而有形的生命根能则存在能断绝的属性，故能被断绝。断绝有形生命根能时，也同时断绝无形生命根能。正因如此，二者合一时才会终结，这是因缘所说。断绝有形生命根能时，既无过去断绝，也无未来断绝，亦无现时断绝。不存在过去或未来，在此二者中，一个中止，一个未现，两者都非连续，且无能动的断绝动力，故不能断绝其中一者。对此有云：

‘‘Atīte cittakkhaṇe jīvittha, na jīvati; na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvittha; na jīvati. Paccuppanne cittakkhaṇe jīvati, na jīvittha; na jīvissatī’’ti (mahāni. 10).

“过去时刻，生命已终止，故不再生；未来时刻，将生起生命，故不存生命；现时刻，生命生起，故无过去与未来生命。”（《大念处经》十章）

Tasmā yattha jīvati tattha upakkamo yuttoti paccuppannaṃ voropeti.

因此，生命所在处，即是断绝发生之所，谓断绝发生于现时。

Paccuppannañca nāmetaṃ khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannanti tividhaṃ. Tattha ‘‘khaṇapaccuppannaṃ’’ nāma uppādajarābhaṅgasamaṅgi, taṃ voropetuṃ na sakkā. Kasmā? Sayameva nirujjhanato. ‘‘Santatipaccuppannaṃ’’ nāma sattaṭṭhajavanavāramattaṃ sabhāgasantativasena pavattitvā nirujjhanakaṃ, yāva vā uṇhato āgantvā ovarakaṃ pavisitvā nisinnassa andhakāraṃ hoti, sītato vā āgantvā ovarake nisinnassa yāva visabhāgautupātubhāvena purimako utu nappaṭippassambhati, etthantare ‘‘santatipaccuppanna’’nti vuccati . Paṭisandhito pana yāva cuti, etaṃ ‘‘addhāpaccuppannaṃ’’ nāma. Tadubhayampi voropetuṃ sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhupakkamaṃ jīvitanavakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa santānassa paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnaṃ kālaṃ apatvā antarāva nirujjhati . Evaṃ tadubhayampi voropetuṃ sakkā, tasmā tadeva sandhāya ‘‘santatiṃ vikopetī’’ti idaṃ vuttanti veditabbaṃ.

现时，又分为三种：瞬时现时、连续现时以及间断现时。所谓“瞬时现时”，指生命与生老病死同时，故不能被断绝，因其自身即已终止。所谓“连续现时”，指生命绵延七七四十九日左右地持续而未断，其间有热时或寒时进入，影响坐卧之处，但前时之季节未复苏，处于一暂时未平静阶段，故称“连续现时”。所谓“间断现时”，指生命在此处终结直到重新开始，此即“间断现时”。连续现时与间断现时均可被断绝。其故如何？于此断绝时，获得新生的生命正当处于脆弱状态，力量微弱，其关系得以衰减，从而使连续现时或间断现时经历时间间断而终止。如此，二者均可被断绝，因此对此作断连续的说法应当了知。

Imassa panatthassa āvibhāvatthaṃ pāṇo veditabbo, pāṇātipāto veditabbo, pāṇātipāti veditabbo, pāṇātipātassa payogo veditabbo. Tattha ‘‘pāṇo’’ti vohārato satto, paramatthato jīvitindriyaṃ. Jīvitindriyañhi atipātento ‘‘pāṇaṃ atipātetī’’ti vuccati taṃ vuttappakārameva. ‘‘Pāṇātipāto’’ti yāya cetanāya jīvitindriyupacchedakaṃ payogaṃ samuṭṭhāpeti, sā vadhakacetanā ‘‘pāṇātipāto’’ti vuccati. ‘‘Pāṇātipātī’’ti vuttacetanāsamaṅgi puggalo daṭṭhabbo. ‘‘Pāṇātipātassa payogo’’ti pāṇātipātassa chapayogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti.

此处应当了知的是“生命”，“杀生”，“杀生行为”，及“杀生之应用”。“生命”说的是有情存在，实指生命根能。破坏生命根能，谓“杀生命”，此仅为断绝的事理。所谓“杀生行为”，是指以意志产生断绝生命根能之行为，是杀害之意志。“杀生者”应视为具此断绝意志之人。“杀生之应用”则指杀生行为的诸种具体形式，包括用手、用器械、用火、用毒、静止、不动、以法术及神通等。

Tattha ‘‘sāhatthiko’’ti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. ‘‘Āṇattiko’’ti aññaṃ āṇāpentassa ‘‘evaṃ vijjhitvā vā paharitvā vā mārehī’’ti āṇāpanaṃ. ‘‘Nissaggiyo’’ti dūre ṭhitaṃ māretukāmassa kāyena vā kāyappaṭibaddhena vā ususattiyantapāsāṇādīnaṃ nissajjanaṃ. ‘‘Thāvaro’’ti asañcārimena upakaraṇena māretukāmassa opātaapassenaupanikkhipanaṃ bhesajjasaṃvidhānaṃ. Te cattāropi parato pāḷivaṇṇanāyameva vitthārato āvibhavissanti.

其中，“sāhatthiko”是指亲自以身体或身体束缚着的手进行击打；“āṇattiko”是指用其他利器击打，依此理解和实施击杀的行为；“nissaggiyo”是指立于远处，因有杀生之心而以身体或身体束缚的手摈弃投掷诸如利箭、毒针等工具的行为；“thāvaro”是指以不移动之固定器具，那些意欲杀生者所用的药物配置的置放。以上这四种，后面将以原巴利注释的方式详细展开说明。

Vijjāmayaiddhimayā pana pāḷiyaṃ anāgatā. Te evaṃ veditabbā. Saṅkhepato hi māraṇatthaṃ vijjāparijappanaṃ vijjāmayo payogo. Aṭṭhakathāsu pana ‘‘katamo vijjāmayo payogo? Āthabbaṇikā āthabbaṇaṃ payojenti; nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ uppādenti, sūcikaṃ karonti, visūcikaṃ karonti, pakkhandiyaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti. Vijjādhārā vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karontī’’ti evaṃ vijjāmayaṃ payogaṃ dassetvā āthabbaṇikehi ca vijjādharehi ca māritānaṃ bahūni vatthūni vuttāni, kiṃ tehi! Idañhettha lakkhaṇaṃ māraṇāya vijjāparijappanaṃ vijjāmayo payogoti.

由知识而生的能力，今尚未成巴利文的固定用语，应当如此理解。简而言之，杀生目的的由知识组成的能力是一种知识的运用。注疏中云“何谓由知识组成的能力之运用？比作弓弦以弓发射；在城中或险阻之地、战场、包围之敌及敌友双方集结之处，引起冲突、发生灾害，激发瘟疫，散布毒针，解除毒针，制造欺骗等等。弓弦以弓发射即是如此”。由此展示了以弓弦及持弓者二者为工具对敌杀伤，说明由知识组成能力的运用并非少数，而是造成众多灾难的因缘。故此处标示为杀生缘由的由知识组成能力的运用。

Kammavipākajāya iddhiyā payojanaṃ iddhimayo payogo. Kammavipākajiddhi ca nāmesā nāgānaṃ nāgiddhi, supaṇṇānaṃ supaṇṇiddhi, yakkhānaṃ yakkhiddhi, devānaṃ deviddhi, rājūnaṃ rājiddhīti bahuvidhā. Tattha diṭṭhadaṭṭhaphuṭṭhavisānaṃ nāgānaṃ disvā ḍaṃsitvā phusitvā ca parūpaghātakaraṇe ‘‘nāgiddhi’’ veditabbā. Supaṇṇānaṃ mahāsamuddato dvattibyāmasatappamāṇanāguddharaṇe ‘‘supaṇṇiddhi’’ veditabbā. Yakkhā pana neva āgacchantā na paharantā dissanti, tehi pahaṭasattā pana tasmiṃyeva ṭhāne maranti, tatra tesaṃ ‘‘yakkhiddhi’’ daṭṭhabbā. Vessavaṇassa sotāpannakālato pubbe nayanāvudhena olokitakumbhaṇḍānaṃ maraṇe aññesañca devānaṃ yathāsakaṃ iddhānubhāve ‘‘deviddhi’’ veditabbā. Rañño cakkavattissa saparisassa ākāsagamanādīsu, asokassa heṭṭhā upari ca yojane āṇāpavattanādīsu, piturañño ca sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassamaraṇe ‘‘rājiddhi’’ daṭṭhabbāti.

因业果报而生之神通能力乃为神通力的运用。业果报的神通力称作“神通力”，种类繁多。例如龙类神的“龙神通”，大鸟的“神鸟通”，夜叉的“夜叉通”，天人的“天通”，国王的“王通”等。见证龙神通的有看到龙反复出入洞穴，发动毒刺等残害外物的现象；大鸟通的显现是在大海上空二百余里巨大的鸡翼展翅飞行；夜叉通因其不常现身不接纳故不见，但其在一处殒命，称之为夜叉通；天通是从佛弟子须陀洹时期开始，先知诸天在多方面显现神通力；王通者，如转轮圣王及其随从天空来去飞翔，或监视敌人潜伏及弓箭回旋等情况，皆是王通的体现。

Keci pana ‘‘puna caparaṃ, bhikkhave, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasāanupekkhitā hoti ‘aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā’ti. Evampi bhikkhave kulumbassa upaghāto hotī’’ti ādikāni suttāni dassetvā bhāvanāmayiddhiyāpi parūpaghātakammaṃ vadanti; saha parūpaghātakaraṇena ca ādittagharūparikhittassa udakaghaṭassa bhedanamiva iddhivināsañca icchanti; taṃ tesaṃ icchāmattameva. Kasmā? Yasmā kusalavedanāvitakkaparittattikehi na sameti. Kathaṃ? Ayañhi bhāvanāmayiddhi nāma kusalattike kusalā ceva abyākatā ca, pāṇātipāto akusalo. Vedanāttike adukkhamasukhasampayuttā pāṇātipāto dukkhasampayutto. Vitakkattike avitakkāvicārā, pāṇātipāto savitakkasavicāro. Parittattike mahaggatā, pāṇātipāto parittoti.

有些经文说：“比库们，还有比库尼或婆罗门有神通者，心念意念相续对孕妇念习恶念，‘唉，这怀孕胎儿将难以存活’。”如此以心念害胎，称为加害胎儿的行为。即便是由修习所生的神通力，也能被说是加害他物的行为。伴随着伤害他物的行为，如用烧火炉烧穿水壶，也存在神通灭失的情况，其灭失源于造作不善心念短缺。为何如此？因为此神通力不与亏损善业念相应，无法和善意同行。如何说？此修习生的神通力中，善业（对杀生心）及非杀生业兼有；对受境界则含苦乐不共者，杀生含有苦；念想辩别方面，有念与无念，与杀生行为相应或不相应；短缺修习重，杀生行为即属短缺。

Satthahārakaṃ vāssa pariyeseyyāti ettha haratīti hārakaṃ. Kiṃ harati? Jīvitaṃ. Atha vā haritabbanti hārakaṃ; upanikkhipitabbanti attho. Satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Pariyeseyyāti yathā labhati tathā kareyya; upanikkhipeyyāti attho. Etena thāvarappayogaṃ dasseti. Itarathā hi pariyiṭṭhamatteneva pārājiko bhaveyya; na cetaṃ yuttaṃ. Pāḷiyaṃ pana sabbaṃ byañjanaṃ anādiyitvā yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetuṃ ‘‘asiṃ vā…pe… rajjuṃ vā’’ti padabhājanaṃ vuttaṃ.

“取命者将寻求人”，这里“取”者是夺取生命。随后所说“当夺取者”，意指夺取之义。故“取命者”为夺命者。此为人的俗称。“将寻求”意谓依条件尽力争取；“当置放”意指目的。由此显示固定器具的用法。若用法仅止于限制范围，则属于犯重戒之巴拉基咖，非适当。巴利文中完整记载用词，说明固定器具合用之理，包括“箭”或“绳”等词分开说。

Tattha satthanti vuttāvasesaṃ yaṃkiñci samukhaṃ veditabbaṃ. Laguḷapāsāṇavisarajjūnañca jīvitavināsanabhāvato satthasaṅgaho veditabbo. Maraṇavaṇṇaṃvāti ettha yasmā ‘‘kiṃ tuyhiminā pāpakena dujjīvitena, yo tvaṃ na labhasi paṇītāni bhojanāni bhuñjitu’’ntiādinā nayena jīvite ādīnavaṃ dassentopi ‘‘tvaṃ khosi upāsaka katakalyāṇo…pe… akataṃ tayā pāpaṃ, mataṃ te jīvitā seyyo, ito tvaṃ kālaṅkato paricarissasi accharāparivuto nandanavane sukhappatto viharissasī’’tiādinā nayena maraṇe vaṇṇaṃ bhaṇantopi maraṇavaṇṇameva saṃvaṇṇeti. Tasmā dvidhā bhinditvā padabhājanaṃ vuttaṃ – ‘‘jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇatī’’ti.

此处“取命者”即所说对生命形态之集结者。轻石投掷伤疾乃导致生命灭亡的取命者群体。所言死亡形象，乃指“‘因你的恶业及恶命，我不准你享受美味食物’等劝说，表明生命的惶恐；又如‘你是善行近事女……因你未作恶，认为你的生命较佳，今后将远离污秽，生活优乐安住仙境’等劝说临终状况；此即死亡样貌的描绘。”故此将言语分两：一是生命时的惶恐言语，二是死亡时的状状描述。

Maraṇāya vā samādapeyyāti maraṇatthāya upāyaṃ gāhāpeyya. Satthaṃ vā āharāti ādīsu ca yampi na vuttaṃ ‘‘sobbhe vā narake vā papāte vā papatā’’tiādi, taṃ sabbaṃ parato vuttanayattā atthato vuttamevāti veditabbaṃ. Na hi sakkā sabbaṃ sarūpeneva vattuṃ.

“应对死亡做准备”者，是针对死亡目的应采取的对策。譬如在最初经典中未曾言说“在世间或地狱或恶趣之中堕落”等语，此类全为他处经典所述。故应理解为就义理而言，仅释此处本义。何以故？因为不可能将所有义理全部如实完整地陈述。

Iticittamanoti iticitto itimano; ‘‘mataṃ te jīvitā seyyo’’ti ettha vuttamaraṇacitto maraṇamanoti attho. Yasmā panettha mano cittasaddassa atthadīpanatthaṃ vutto, atthato panetaṃ ubhayampi ekameva, tasmā tassa atthato abhedaṃ dassetuṃ ‘‘yaṃ cittaṃ taṃ mano, yaṃ mano taṃ citta’’nti vuttaṃ. Itisaddaṃ pana uddharitvāpi na tāva attho vutto. Cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo. Idañhi ‘‘iticittasaṅkappo’’ti evaṃ avuttampi adhikārato vuttameva hotīti veditabbaṃ. Tathā hissa tamevaatthaṃ dassento ‘‘maraṇasaññī’’tiādimāha. Yasmā cettha ‘‘saṅkappo’’ti nayidaṃ vitakkassa nāmaṃ. Atha kho saṃvidahanamattassetaṃ adhivacanaṃ. Tañca saṃvidahanaṃ imasmiṃ atthe saññācetanādhippāyehi saṅgahaṃ gacchati. Tasmā citto nānappakārako saṅkappo assāti cittasaṅkappoti evamattho daṭṭhabbo. Tathā hissa padabhājanampi saññācetanādhippāyavasena vuttaṃ. Ettha ca ‘‘adhippāyo’’ti vitakko veditabbo.

“此心主意”谓此处意谓心。此处“你的生命更胜一筹”一句，乃是论及临终心意，即对死亡的意念。因此在此，针对心之声音所作义理阐明，义理与意念皆为一体。故为表现两者义理无有分别，有言“所谓心者，即所谓意；所谓意者，即所谓心”者。虽取“意心”二字而言，义理尚未充分表明。因本词“意心主意”当作为一体加以说明。于是有言“意心主意”即如此而言并且是恰当的用法。故又以同义词为证，以显一体义理而称其为“生死意想”等。此处“意想”一词，是指“意念”之名词。然后此意念作为心所生起的念法。从此义理看，意念与心意紧密相连。由此“心”非单独意念，而是说明意念的总称。由此可见，段文析词基于心生起之念法集合体称“意心主意”。且文中词类划分按“念主意”等相应词类规范来说，也须如此释义。其中“主意”指念头义理。

Uccāvacehi ākārehīti mahantāmahantehi upāyehi. Tattha maraṇavaṇṇasaṃvaṇṇane tāva jīvite ādīnavadassanavasena avacākāratā maraṇe vaṇṇabhaṇanavasena uccākāratā veditabbā. Samādapane pana muṭṭhijāṇunipphoṭanādīhi maraṇasamādapanavasena uccākāratā, ekato bhuñjantassa nakhe visaṃ pakkhipitvā maraṇādisamādapanavasena avacākāratā veditabbā.

“采要言辞”谓宏大殊胜的方式方法。其所谓对死亡的描述，乃以生命中灾难顷刻现起为表现，而对此现象的折命消亡，则以显著的描写方式表达。所谓准备死亡，是以断裂指骨等具象征意义的形态，作为准备死亡之显著标志。一方面，恶人食物摄取时指甲投掷作用为死亡等准备之显著表现，而另一方面以此表现内在所藏藏的灭亡之意。

Sobbhe vā narake vā papāte vāti ettha sobbho nāma samantato chinnataṭo gambhīro āvāṭo. Narako nāma tattha tattha phalantiyā bhūmiyā sayameva nibbattā mahādarī, yattha hatthīpi patanti, corāpi nilīnā tiṭṭhanti. Papātoti pabbatantare vā thalantare vā ekato chinno hoti. Purime upādāyāti methunaṃ dhammaṃ paṭisevitvā adinnañca ādiyitvā pārājikaṃ āpattiṃ āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

“世间或地狱或恶趣”中，“世间”指普遍皆空断绝之深大横断之境地。所谓“地狱”则是指因业力成熟，地面且自身沉重而无法自避之处，象群大象亦会跌倒，盗贼及强盗恶徒处于此处安稳不倒。所谓“堕落”是指山谷低陷之处，山地之间或平地之间的低陷处，犹如断崖。至于过去所执持的不善行为，如犯戒律中以配偶之法、偷盗等行为，堕入戒律巴拉基咖的犯戒之人，均因先前经典之明确教导，正断其业之果报显现。

§174

174. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi saṅkhepeneva manussaviggahapārājikaṃ dassitaṃ, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbākāreneva bhikkhū nayaṃ gahetuṃ sakkonti, anāgate ca pāpapuggalānampi okāso hoti, tasmā bhikkhūnañca sabbākārena nayaggahaṇatthaṃ anāgate ca pāpapuggalānaṃ okāsapaṭibāhanatthaṃ puna ‘‘sāmaṃ adhiṭṭhāyā’’tiādinā nayena mātikaṃ ṭhapetvā vitthārato manussaviggahapārājikaṃ dassento ‘‘sāmanti sayaṃ hanatī’’tiādimāha.

第174条。如是经文规条细分讲解，现在因以下简略依段加以展现，之前已显示世间犯下巴拉基咖恶业状况，暂不赘述细节。由于简略解释，弟子们不能因无尽细考而断章取义，将经文要领领会完整。未来亦当有机会针对恶业人物详究诸般业果，因而为弟子们全体领会要点及在未来恶人增多之现象中能够酌情辅导，故再一次抉择制定简明纲目，以“他们共犯善法终止”等言表明。

Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā – kāyenāti hatthena vā pādena vā muṭṭhinā vā jāṇunā vā yena kenaci aṅgapaccaṅgena. Kāyapaṭibaddhenāti kāyato amocitena asiādinā paharaṇena. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocitena ususattiādinā. Ettāvatā sāhatthiko ca nissaggiyo cāti dve payogā vuttā honti.

于此，针对极上文法条理的阐述，计时如下——“身体”即指以手、足、指、膝，及其他身体部分所组成。所谓“身体束缚”即指身体不自由时受刀剑或其他武器之打击。所谓“应舍弃”即指身体被束缚或未被束缚时，分别以火柴、注射或其他方式处理的两种情形。至此可以说，此二种分别对身体做适当处置的方法，均被认为是正式且适切的应舍弃方式。

Tattha ekameko uddissānuddissabhedato duvidho. Tattha uddesike yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati. ‘‘Yo koci maratū’’ti evaṃ anuddesike pahārappaccayā yassa kassaci maraṇena kammunā bajjhati. Ubhayathāpi ca paharitamatte vā maratu pacchā vā teneva rogena, paharitamatteyeva kammunā bajjhati. Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññacittena pahāre dinne pacchāpi yadi paṭhamappahāreneva marati, tadā eva kammunā baddho. Atha dutiyappahārena marati, natthi pāṇātipāto. Ubhayehi matepi paṭhamappahāreneva kammunā baddho. Ubhayehi amate nevatthi pāṇātipāto. Esa nayo bahūhipi ekassa pahāre dinne. Tatrāpi hi yassa pahārena marati, tasseva kammunā baddho hotīti.

此中，依照所打击与未打击的不同，有二种。所谓所指者，即对其所指处加害者，其因杀业而受生死果报。所谓非所指者，谓因所打击之条件所致，而因某人受死，此亦随因果所生杀业。无论两者，仅被打击者或死后因同一病苦，亦因被打击者以同因缘造业。若因杀命之具而施打于彼，令彼死亡，虽是由他心所发之打击，若彼因初次打击即可死亡，则此杀业已系缚于其上。若因第二次打击而死，则不成杀生。二死者，皆缚以初次打击杀业；二非死者，则无杀生。此理虽多见，皆赖于一击所生。如彼因击而死，必缚以杀业。

Kammāpattibyattibhāvatthañcettha eḷakacatukkampi veditabbaṃ. Yo hi eḷakaṃ ekasmiṃ ṭhāne nipannaṃ upadhāreti ‘‘rattiṃ āgantvā vadhissāmī’’ti. Eḷakassa ca nipannokāse tassa mātā vā pitā vā arahā vā paṇḍukāsāvaṃ pārupitvā nipanno hoti. So rattibhāge āgantvā ‘‘eḷakaṃ māremī’’ti mātaraṃ vā pitaraṃ vā arahantaṃ vā māreti. ‘‘Imaṃ vatthuṃ māremī’’ti cetanāya atthibhāvato ghātako ca hoti, anantariyakammañca phusati, pārājikañca āpajjati . Añño koci āgantuko nipanno hoti , ‘‘eḷakaṃ māremī’’ti taṃ māreti, ghātako ca hoti pārājikañca āpajjati, ānantariyaṃ na phusati. Yakkho vā peto vā nipanno hoti, ‘‘eḷakaṃ māremī’’ti taṃ māreti ghātakova hoti, na cānantariyaṃ phusati, na ca pārājikaṃ āpajjati, thullaccayaṃ pana hoti. Añño koci nipanno natthi, eḷakova hoti taṃ māreti, ghātako ca hoti, pācittiyañca āpajjati. ‘‘Mātāpituarahantānaṃ aññataraṃ māremī’’ti tesaṃyeva aññataraṃ māreti, ghātako ca hoti, ānantariyañca phusati, pārājikañca āpajjati. ‘‘Tesaṃ aññataraṃ māressāmī’’ti aññaṃ āgantukaṃ māreti, yakkhaṃ vā petaṃ vā māreti, eḷakaṃ vā māreti, pubbe vuttanayena veditabbaṃ. Idha pana cetanā dāruṇā hotīti.

关于杀业所生死果之分别，亦应细察四菌草法。何者四？一者，贼贼于一处草中藏身，誓言“夜来必杀”。此草生处，其母、父、阿拉汉曾沾过痈疽膏药，遂生成恶相。此草横生之际，贼贼夜来言“我当杀此草之母、父或阿拉汉。”其意即杀，故为杀手，触犯不净戒。若他人来杀彼草者，亦为杀手，犯不净戒，但不触犯不净戒中断。若亚卡或鬼神藏身而杀此草者，如杀手，但亦不触断戒，仅犯轻戒。若无人居此，似草被生杀者，为杀手，犯轻戒。若誓言杀母父阿拉汉之一者，实杀其一，则为杀手，触犯断戒。若他人依誓言杀，杀亚卡、鬼神或草，须依先说教理识别之。此中意念甚恶。

Aññānipi ettha palālapuñjādivatthūni veditabbāni. Yo hi ‘‘lohitakaṃ asiṃ vā sattiṃ vā pucchissāmī’’ti palālapuñje pavesento tattha nipannaṃ mātaraṃ vā pitaraṃ vā arahantaṃ vā āgantukapurisaṃ vā yakkhaṃ vā petaṃ vā tiracchānagataṃ vā māreti, vohāravasena ‘‘ghātako’’ti vuccati, vadhakacetanāya pana abhāvato neva kammaṃ phusati, na āpattiṃ āpajjati. Yo pana evaṃ pavesento sarīrasamphassaṃ sallakkhetvā ‘‘satto maññe abbhantaragato maratū’’ti pavesetvā māreti, tassa tesaṃ vatthūnaṃ anurūpena kammabaddho ca āpatti ca veditabbā. Esa nayo tattha nidahanatthaṃ pavesentassāpi vanappagumbādīsu khipantassāpi.

亦当辨别其他如虫蚁群聚之事。若誓言“将刺铁杵或剑”，入其中杀害其母、父、阿拉汉、外来人、亚卡、鬼神、鬼畜，则为杀手，但因无杀意故不触犯杀犯，亦不触戒。若入中并除体表污垢，誓“此物必死于我手”，入中杀害，则依此物之种类，为缚因果之杀业。此理亦用于如燃烧野火、毒蛇杀害等迅疾状况。

Yopi ‘‘coraṃ māremī’’ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyañca phusati, pārājiko ca hoti. Yo pana parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati, ‘‘etaṃ vijjhitvā mama pitaraṃ vijjhissatī’’ti yathādhippāyaṃ gate pitughātako hoti. ‘‘Yodhe viddhe mama pitā palāyissatī’’ti khipati, usu ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena ‘‘pitughātako’’ti vuccati; ānantariyaṃ pana natthīti.

若谓“我要杀贼”，以贼手杀父者，触犯断戒。若见敌方与他战斗，杀敌中伤父者，扔矢射击，念“因此必杀我父”，依因果仅成为杀父者。若误击杀父，虽有杀意，则名谓“杀父者”，但不触犯断戒。

Adhiṭṭhahitvāti samīpe ṭhatvā. Āṇāpetīti uddissa vā anuddissa vā āṇāpeti. Tattha parasenāya paccupaṭṭhitāya anuddisseva ‘‘evaṃ vijjha , evaṃ pahara, evaṃ ghātehī’’ti āṇatte yattake āṇatto ghāteti, tattakā ubhinnaṃ pāṇātipātā. Sace tattha āṇāpakassa mātāpitaro honti, ānantariyampi phusati. Sace āṇattasseva mātāpitaro, sova ānantariyaṃ phusati. Sace arahā hoti, ubhopi ānantariyaṃ phusanti. Uddisitvā pana ‘‘etaṃ dīghaṃ rassaṃ rattakañcukaṃ nīlakañcukaṃ hatthikkhandhe nisinnaṃ majjhe nisinnaṃ vijjha pahara ghātehī’’ti āṇatte sace so tameva ghāteti, ubhinnampi pāṇātipāto; ānantariyavatthumhi ca ānantariyaṃ. Sace aññaṃ māreti, āṇāpakassa natthi pāṇātipāto. Etena āṇattiko payogo vutto hoti. Tattha –

谓为以杀意，立于近处。谓指或非指发出。彼以剑或别兵器刺非指者，言“如是知晓，如是打击，如是刺杀”，两者均触杀生。若刺者乃父母，乃生死杀之断戒。若父母仅是刺者本身，亦触犯断戒。若刺阿拉汉，则两者均触断戒。若意杀彼者，依长袍色、长裤色、结手姿势及打击方式确定其意，若亲自杀，则两者同为杀业。意若杀他，则刺者无杀生。此谓意杀试验。

Vatthuṃ kālañca okāsaṃ, āvudhaṃ iriyāpathaṃ;

（译至此处）物处时地，兵器路径，……

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo.

衡量五处，应当善于持守分明。

Aparo nayo – · 另一种解说——

Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;

处所、时间与机会，是所具的出入道具；

Kiriyāvisesoti ime, cha āṇattiniyāmakā.

所谓行为差别，是六种行为支配。

Tattha ‘‘vatthū’’ti māretabbo satto. ‘‘Kālo’’ti pubbaṇhasāyanhādikālo ca yobbanathāvariyādikālo ca. ‘‘Okāso’’ti gāmo vā vanaṃ vā gehadvāraṃ vā gehamajjhaṃ vā rathikā vā siṅghāṭakaṃ vāti evamādi. ‘‘Āvudha’’nti asi vā usu vā satti vāti evamādi. ‘‘Iriyāpatho’’ti māretabbassa gamanaṃ vā nisajjā vāti evamādi. ‘‘Kiriyāviseso’’ti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍakaṃ vāti evamādi.

其中“处所”是指应当观察的所在；“时间”包括早、中、晚以及青年、中年等各时辰；“机会”是村庄、森林、住宅门口、室内、马车、座位等；“所具”是剑、箭、杖等兵器；“出入道具”是指应当观察的行走、入座等行为；“行为差别”涵盖意念、断裂、破坏、剃头等各类。

Yadi hi vatthuṃ visaṃvādetvā ‘‘yaṃ mārehī’’ti āṇatto tato aññaṃ māreti, ‘‘purato paharitvā mārehī’’ti vā āṇatto pacchato vā passato vā aññasmiṃ vā padese paharitvā māreti. Āṇāpakassa natthi kammabandho; āṇattasseva kammabandho. Atha vatthuṃ avisaṃvādetvā yathāṇattiyā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa ca māraṇakkhaṇeti ubhayesampi kammabandho. Vatthuvisesena panettha kammaviseso ca āpattiviseso ca hotīti. Evaṃ tāva vatthumhi saṅketavisaṅketatā veditabbā.

若因处所不同而决定“此处应当断除”，便于他处行断也成立，譬如前方被击断便断，后方、左右任一侧被击断也同理。断处无业缘，断者即是业缘。若无处所差别而因行为差别断，则断处断行为业差别相续，两个皆是业缘。处所差别在此是业差别，也是法差别，如是应知。

Kāle pana yo ‘‘ajja sve’’ti aniyametvā ‘‘pubbaṇhe mārehī’’ti āṇatto yadā kadāci pubbaṇhe māreti, natthi visaṅketo. Yo pana ‘‘ajja pubbaṇhe’’ti vutto majjhanhe vā sāyanhe vā sve vā pubbaṇhe māreti. Visaṅketo hoti, āṇāpakassa natthi kammabandho. Pubbaṇhe māretuṃ vāyamantassa majjhanhe jātepi eseva nayo. Etena nayena sabbakālappabhedesu saṅketavisaṅketatā veditabbā.

然时间若不规定坚守，譬如说“今日即可”而无确定时刻，以后某日清晨行断，则无业差别。若说“今日清晨断”，而实际于中午、傍晚断，则有业差别，断处无业缘。意图于清晨断者于午时生，也是同理。由此理可知，一切时间别离有业差别法差别应当分别观察。

Okāsepi yo ‘‘etaṃ gāme ṭhitaṃ mārehī’’ti aniyametvā āṇatto taṃ yattha katthaci māreti, natthi visaṅketo. Yo pana ‘‘gāmeyevā’’ti niyametvā āṇatto vane māreti, tathā ‘‘vane’’ti āṇatto gāme māreti. ‘‘Antogehadvāre’’ti āṇatto gehamajjhe māreti, visaṅketo. Etena nayena sabbokāsabhedesu saṅketavisaṅketatā veditabbā.

即便在适当的时候，有人因心无规律，认为“应当在此村庄内杀生”，随意在任何地点杀生，无法彰显此意图。有些人以为只能在村内杀生，因而心无规律地在森林中杀生；同样地，如果心存“在森林中杀生”，则又会在村庄内杀生。有人念诵“在屋内门口杀生”，便在屋内正中央杀生，此则无明显表征。由此推知，在所有空间边界差异中，可识别杀生意图是否明确或混淆。

Āvudhepi yo ‘‘asinā vā usunā vā’’ti aniyametvā ‘‘āvudhena mārehī’’ti āṇatto yena kenaci āvudhena māreti, natthi visaṅketo. Yo pana ‘‘asinā’’ti vutto usunā, ‘‘iminā vā asinā’’ti vutto aññena asinā māreti. Etasseva vā asissa ‘‘imāya dhārāya mārehī’’ti vutto itarāya vā dhārāya talena vā tuṇḍena vā tharunā vā māreti, visaṅketo. Etena nayena sabbaāvudhabhedesu saṅketavisaṅketatā veditabbā.

对凶器若人无规律地心念“应当用铁器或铜器杀生”，不拘用何等武器杀，不能显露凶器之明证。若谓“铁器”或“铜器”，或“此铁器杀生”，则另用他铁器、铜器杀生，人心则分布对凶器的不同理解。甚至以各种奇形凶具—比如锋利的刀刃、尖刺、钝棍或锐骨、年轻利牙杀生，意图无明显表征。由此推知，所有凶器种类变化中，能辨别杀生意图是否一致或混乱。

Iriyāpathe pana yo ‘‘etaṃ gacchantaṃ mārehī’’ti vadati, āṇatto ca naṃ sace gacchantaṃ māreti, natthi visaṅketo. ‘‘Gacchantameva mārehī’’ti vutto pana sace nisinnaṃ māreti. ‘‘Nisinnameva vā mārehī’’ti vutto gacchantaṃ māreti, visaṅketo hoti. Etena nayena sabbairiyāpathabhedesu saṅketavisaṅketatā veditabbā.

对行路者，若人心念“应当杀死此行路者”，但实际上杀死行路者以外者，则意图不清楚。若明确说“应杀行路者”，却杀了坐着者，则意图不符。若说“应杀坐着者”，却杀了行路中者，则明显有意图混乱。由此推知，所有行路状态差异中，能辨识杀生意图是否明确。

Kiriyāvisesepi yo ‘‘vijjhitvā mārehī’’ti vutto vijjhitvāva māreti, natthi visaṅketo. Yo pana ‘‘vijjhitvā mārehī’’ti vutto chinditvā māreti, visaṅketo. Etena nayena sabbakiriyāvisesabhedesu saṅketavisaṅketatā veditabbā.

对具体行为，若人心念“依理解应当杀生”，真确实施则无疑。若言“应当杀生”，却施行切断行为，则意图不合。由此推知，各种具体杀生行为类别中，能区分杀生意图是否相符或错误。

Yo pana liṅgavasena ‘‘dīghaṃ rassaṃ kāḷaṃ odātaṃ kisaṃ thūlaṃ mārehī’’ti aniyametvā āṇāpeti, āṇatto ca yaṃkiñci tādisaṃ māreti, natthi visaṅketo ubhinnaṃ pārājikaṃ. Atha pana so attānaṃ sandhāya āṇāpeti, āṇatto ca ‘‘ayameva īdiso’’ti āṇāpakameva māreti, āṇāpakassa dukkaṭaṃ, vadhakassa pārājikaṃ. Āṇāpako attānaṃ sandhāya āṇāpeti, itaro aññaṃ tādisaṃ māreti, āṇāpako muccati, vadhakasseva pārājikaṃ. Kasmā? Okāsassa aniyamitattā. Sace pana attānaṃ sandhāya āṇāpentopi okāsaṃ niyameti, ‘‘asukasmiṃ nāma rattiṭṭhāne vā divāṭṭhāne vā therāsane vā navāsane vā majjhimāsane vā nisinnaṃ evarūpaṃ nāma mārehī’’ti. Tattha ca añño nisinno hoti, sace āṇatto taṃ māreti, neva vadhako muccati na āṇāpako. Kasmā? Okāsassa niyamitattā. Sace pana niyamitokāsato aññatra māreti, āṇāpako muccatīti ayaṃ nayo mahāaṭṭhakathāyaṃ suṭṭhu daḷhaṃ katvā vutto. Tasmā ettha na anādariyaṃ kātabbanti.

用标志性的语言描述杀生，如“长长的绳索、黑色麻布、铁耙、矛等巨大物品应当杀生”，心念无规律地用此类语言发起杀生，且杀死任一此类物品者，则无法彰显意图，双方皆犯巴拉基咖罪。若结合自身身份心念作杀，则表示“这正是该物”，表示自身的杀生发起，杀生行为被认定为罪恶，犯巴拉基咖罪。若杀生者结合自身身份却杀他人，则杀生者得释放，而他人犯巴拉基咖罪，此因肢体部位心无规律。若结合自身身份发起杀生，即使发起后仍心念局限范围“夜间所处或白天所处、僧座、寝室内即是应杀”，此时若有人坐其中，杀生者杀死坐者，则杀者既不犯杀生罪，也不获释放，因空间有限而有规律。若心念限定外部空间杀生，则杀者获释放。此理在大注疏中详述，因此此处不可轻忽。

Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathā niṭṭhitā. · 『指定后』者，依纲目而说的命令加行论述已结束。

Idāni ye dūtenāti imassa mātikāpadassa niddesadassanatthaṃ ‘‘bhikkhu bhikkhuṃ āṇāpetī’’tiādayo cattāro vārā vuttā. Tesu so taṃ maññamānoti so āṇatto yo āṇāpakena ‘‘itthannāmo’’ti akkhāto, taṃ maññamāno tameva jīvitā voropeti, ubhinnaṃ pārājikaṃ. Taṃ maññamāno aññanti ‘‘yaṃ jīvitā voropehī’’ti vutto taṃ maññamāno aññaṃ tādisaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti yo āṇāpakena vutto, tassa balavasahāyaṃ samīpe ṭhitaṃ disvā ‘‘imassa balenāyaṃ gajjati, imaṃ tāva jīvitā voropemī’’ti paharanto itarameva parivattitvā tasmiṃ ṭhāne ṭhitaṃ ‘‘sahāyo’’ti maññamāno jīvitā voropeti, ubhinnaṃ pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva ‘‘imaṃ tāvassa sahāyaṃ jīvitā voropemī’’ti sahāyameva voropeti, tasseva pārājikaṃ.

现在对于存在中间人的情况，为了说明规则，有四种诠释说法。假设某比库误认为中间人是作恶发起者，当比库由发起者称作“此为作恶者”而发起杀生时，误认者共同行恶，犯巴拉基咖罪。另一误认者认为“由该被害者致死”，误认者遂杀该被害者，属于轻罪。若误认为他人，且见到发起者及其助者并未干预，误以为“这一方势力强大”，因而故意杀他者，反而背离本意，将原本之助者误杀，反而转变位置，杀该处之助者，则助者犯巴拉基咖罪。若误认另一错误对象，以先前说法“杀这助者”，则助者犯巴拉基咖罪。

Dūtaparamparāpadassa niddesavāre itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhitadhammarakkhitasaṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kañci puggalaṃ mārāpetukāmo tamatthaṃ ācikkhitvā buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ jīvitā voropetūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ puggalaṃ jīvitā voropetu; so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ‘‘amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira jīvitā voropehī’ti. Tvaṃ kira amhesu vīrapuriso’’ti āroceti; evaṃ tesampi dukkaṭaṃ. Vadhako paṭiggaṇhātīti ‘‘sādhu voropessāmī’’ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ. Mahājano hi tena pāpe niyojitoti. So tanti so ce saṅgharakkhito taṃ puggalaṃ jīvitā voropeti, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etenūpāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu sabbesaṃ pārājikameva.

关于使者传递派遣的规定，女性名字的禁戒等，在三位老师和佛、法、僧三护名号末尾，应当明了其内涵。其中文中“比库叫比库”者，指的是有些个人为了驱使他人，明说所谓佛护者（世尊护持者）的名号而叫唤。所谓女性名禁戒的“你去吧，佛护者”，意味着这是对法护者的戒告；而“女性名称”为女性名称禁戒的警告，同样作为法护者及僧护者的戒令。女性名称即女性之名应当使持法者乃至持僧者知晓，不可轻率唤叫，让该名者应断命根；若此人于我们中是软弱无力者，此即恶业。所谓“犯戒”即对如此唤遣的老师而言，此为过失。他向他人陈述说佛护者、法护者与僧护者“我们的老师如此说‘女性名被断命根’”，即责备对方为我们中刚强之人，因而令其过失如此。接受杀害者之请求者（即杀害者的接受者），若说“好，我要杀他”，则此受害者即被僧护者惩处。对原主人的过失，则为老师的重大过失。大众众人皆因彼恶行受挫折。假使以此方法未达指控效果，假若长期对此女性名叫喊说法未被分辨，不论百僧千僧，终归全都犯巴拉基咖戒。

Visakkiyadūtapadaniddese so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ‘‘amhākaṃ ācariyo evamāha – ‘itthannāmaṃ kira jīvitā voropehī’’ti visaṅketaṃ karonto āṇāpeti. Visaṅketakaraṇeneva hi esa ‘‘visakkiyadūto’’ti vuccati. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Evaṃ sante paṭiggahaṇe āpattiyeva na siyā, sañcaritta paṭiggahaṇamaraṇābhinandanesupi ca āpatti hoti, maraṇapaṭiggahaṇe kathaṃ na siyā tasmā paṭiggaṇhantassevetaṃ dukkaṭaṃ. Tenevettha ‘‘mūlaṭṭhassā’’ti na vuttaṃ. Purimanayepi cetaṃ paṭiggaṇhantassa veditabbameva; okāsābhāvena pana na vuttaṃ. Tasmā yo yo paṭiggaṇhāti, tassa tassa tappaccayā āpattiyevāti ayamettha amhākaṃ khanti. Yathā cettha evaṃ adinnādānepīti.

关于使者传递使令，有老师派遣对方而被佛护者、法护者知道，欲阻止之时乃至想令其退回时，赴往僧护者处说：“我们的老师如此说‘女性名被断命根’”，由此产生怀疑而使令其传达。因怀疑之因，这使令被称为“使者传递怀疑者”。所谓犯戒过失即因使令而生的此类过失。接受杀害者请求者也为过失者，僧护者察觉而加惩罚则应视同原主人之过错。如此情形下传受使令者不被判罪，但流传接收、持有及欢迎死亡意念的行为皆属过失，若是接受死亡请求岂能无罪？故此处分不称为“原主人过错”。由此可知，当初接受请求者亦应识别，若无则也会生过失。由此明白，无论何人接受请求，皆因其缘故生过失，此为我等之宽恕。此理如“不取他物”戒理亦然。

Sace pana so taṃ jīvitā voropeti, āṇāpakassa ca buddharakkhitassa voropakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭhoti.

若对方断其命，与发送使令者佛护者及接受使令者僧护者皆为犯巴拉基咖戒。对原主老师因怀疑而受巴拉基咖戒处分则不罹罪。对法护者因无知而全然无罪。佛护者以保护两者之利益，自身无损。

Gatapaccāgatadūtaniddese – so gantvā puna paccāgacchatīti tassa jīvitā voropetabbassa samīpaṃ gantvā susaṃvihitārakkhattā taṃ jīvitā voropetuṃ asakkonto āgacchati. Yadā sakkosi tadāti kiṃ ajjeva mārito mārito hoti, gaccha yadā sakkosi, tadā naṃ jīvitā voropehīti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana so avassaṃ jīvitā voropetabbo hoti, atthasādhakacetanā maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi vadhako saṭṭhivassātikkamena taṃ vadhati, āṇāpako ca antarāva kālaṅkaroti, hīnāya vā āvattati, assamaṇova hutvā kālañca karissati, hīnāya vā āvattissati. Sace āṇāpako gihikāle mātaraṃ vā pitaraṃ vā arahantaṃ vā sandhāya evaṃ āṇāpetvā pabbajati, tasmiṃ pabbajite āṇatto taṃ māreti, āṇāpako gihikāleyeva mātughātako pitughātako arahantaghātako vā hoti, tasmā nevassa pabbajjā , na upasampadā ruhati. Sacepi māretabbapuggalo āṇattikkhaṇe puthujjano, yadā pana naṃ āṇatto māreti tadā arahā hoti, āṇattato vā pahāraṃ labhitvā dukkhamūlikaṃ saddhaṃ nissāya vipassanto arahattaṃ patvā tenevābādhena kālaṃkaroti, āṇāpako āṇattikkhaṇeyeva arahantaghātako. Vadhako pana sabbattha upakkamakaraṇakkhaṇeyeva pārājikoti.

关于往返使者派遣的规定，是指对接近该处说：“你去，再回来”。因该使者临近使令地方，不能因守护周密而导致其断命。当时问曰：“为什么此人已死即使如此又为何前往？”回答曰：“等到时机成熟再前去”。如是说明，因重复命令，使令者亦犯戒过失。若该使令者应当断命，则因实现正道果位之缘故不受惩罚。若是杀害者因超出六十年命而杀害，若是使令延迟则属于迟延，如囚徒作恶延迟刑罚。如若使令者在家时为杀害其母、父、阿拉汉者，则因使令而处死，则拒绝出家与受具足戒。若杀害对象为外道凡夫，若未使令即杀害则该外道出阿拉汉道；使令后杀害者因有顿挫，苦根生因信心依止观照，则因该障碍而延迟。使令者即使令即刻杀害即为阿拉汉杀害者。杀害者则因普遍乃至刻意恶行而犯巴拉基咖戒。

Idāni ye sabbesuyeva imesu dūtavasena vuttamātikāpadesu saṅketavisaṅketadassanatthaṃ · 现在，为了在所有这些以使者方式所说的纲目句中，显示合乎约定与违离约定的情况，

Vuttā tayo vārā, tesu paṭhamavāre tāva – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ‘‘mā ghātehī’’ti etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Dutiyavāre – sāvitattā mutto. Tatiyavāre pana tena ca sāvitattā itarena ca ‘‘sādhū’’ti sampaṭicchitvā oratattā ubhopi muttāti.

明说三种发言戒律，其首次场合若对被发语者言：“勿伤害”，若因其耳聋未施听受，因而发语人受惩罚；第二次则因听受而获释放；第三次，无论被发语者自知或他知皆因服从而得解脱。

Dūtakathā niṭṭhitā. · 使者论述已结束。

§175

175. Araho rahosaññīniddesādīsu arahoti sammukhe. Rahoti parammukhe. Tattha yo upaṭṭhānakāle veribhikkhumhi bhikkhūhi saddhiṃ āgantvā purato nisinneyeva andhakāradosena tassa āgatabhāvaṃ ajānanto ‘‘aho vata itthannāmo hato assa, corāpi nāma taṃ na hananti, sappo vā na ḍaṃsati, na satthaṃ vā visaṃ vā āharatī’’ti tassa maraṇaṃ abhinandanto īdisāni vacanāni ullapati, ayaṃ araho rahosaññī ullapati nāma. Sammukheva tasmiṃ parammukhasaññīti attho. Yo pana taṃ purato nisinnaṃ disvā puna upaṭṭhānaṃ katvā gatehi bhikkhūhi saddhiṃ gatepi tasmiṃ ‘‘idheva so nisinno’’ti saññī hutvā purimanayeneva ullapati, ayaṃ raho arahosaññī ullapati nāma. Etenevupāyena araho arahosaññī ca raho rahosaññī ca veditabbo. Catunnampi ca etesaṃ vācāya vācāya dukkaṭanti veditabbaṃ.

关于“阿拉汉秘密知”的训诂含义，所谓阿拉汉即正面坐而称为阿拉汉，所谓秘密即背面坐。此处是指，在服侍时，同住的比库来到坐前不知其已到而处于黑暗中，因而发出“唉呀，此女子名被杀了，盗贼不杀盗贼，毒蛇不咬蛇，恶者不伤恶者”的死亡喜语，此发语即属于阿拉汉秘密知。正面则是秘密背面的意义。若有人见他背面坐后再去与比库同住而又归来，则说“他就坐在那里”，这即称为秘密阿拉汉知。通过此方式能够区分阿拉汉、秘密阿拉汉及秘密三属，且应当知其语中皆存罪过。

Idāni maraṇavaṇṇasaṃvaṇṇanāya vibhāgadassanatthaṃ vuttesu pañcasu kāyena saṃvaṇṇanādimātikāniddesesu – kāyena vikāraṃ karotīti yathā so jānāti ‘‘satthaṃ vā āharitvā visaṃ vā khāditvā rajjuyā vā ubbandhitvā sobbhādīsu vā papatitvā yo marati so kira dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatīti ayamattho etena vutto’’ti tathā hatthamuddādīhi dasseti. Vācāya bhaṇatīti tamevatthaṃ vākyabhedaṃ katvā bhaṇati. Tatiyavāro ubhayavasena vutto. Sabbattha saṃvaṇṇanāya payoge payoge dukkaṭaṃ. Tassa dukkhuppattiyaṃ saṃvaṇṇakassa thullaccayaṃ. Yaṃ uddissa saṃvaṇṇanā katā, tasmiṃ mate saṃvaṇṇanakkhaṇeyeva saṃvaṇṇakassa pārājikaṃ. So taṃ na jānāti añño ñatvā ‘‘laddho vata me sukhuppattiupāyo’’ti tāya saṃvaṇṇanāya marati, anāpatti. Dvinnaṃ uddissa saṃvaṇṇanāya katāya eko ñatvā marati, pārājikaṃ. Dvepi maranti, pārājikañca akusalarāsi ca. Esa nayo sambahulesu. Anuddissa maraṇaṃ saṃvaṇṇento āhiṇḍati, yo yo taṃ saṃvaṇṇanaṃ ñatvā marati, sabbo tena mārito hoti.

现在，为了分解讲述死亡的描述，论述了五种关于身体的描述范畴——身体等转变的母题。所谓身体变化，就是说某个众生了解：『有人取去毒物、被毒伤，或被绳索缠绕，或从高处跌落，或落入水中等各种苦境时，那位死者好像获得财产，获得荣耀，或者往生天界。』这就是死亡的意义。类似地，如用手举起等各种动作，亦是如此。用语言则是指讲话，说的话及句子的分别。第三种则是两种兼有的情况。总体来说，描述时反复讲述多处皆不善。因其带来痛苦，故此描述就在戒律上构成重罪。对此戒律重罪，非知者误以为『获得快乐和利益的方法』，因此致死，则不受罪罚。若仅知其中一者而故意致死，构成重罪。两种都致死，则既是重罪又是恶业。此理见于多种情形。凡知晓死亡描述而致死者均属于杀业，即其杀业皆成业报。

Dūtena saṃvaṇṇanāyaṃ ‘‘asukaṃ nāma gehaṃ vā gāmaṃ vā gantvā itthannāmassa evaṃ maraṇavaṇṇaṃ saṃvaṇṇehī’’ti sāsane ārocitamatte dukkaṭaṃ. Yassatthāya pahito tassa dukkhuppattiyā mūlaṭṭhassa thullaccayaṃ, maraṇena pārājikaṃ. Dūto ‘‘ñāto dāni ayaṃ saggamaggo’’ti tassa anārocetvā attano ñātissa vā sālohitassa vā āroceti, tasmiṃ mate visaṅketo hoti, mūlaṭṭho muccati. Dūto tatheva cintetvā sayaṃ saṃvaṇṇanāya vuttaṃ katvā marati, visaṅketova. Anuddissa pana sāsane ārocite yattakā dūtassa saṃvaṇṇanāya maranti, tattakā pāṇātipātā. Sace mātāpitaro maranti, ānantariyampi hoti.

以使者传达死亡描述者，论中谓：「若病人或人往家中或村落，向某女性述说此死亡描述」，此教令中谓之极为不善。因其根本烦恼而致苦，此属重罪杀业。有使者不告知其亲人「现已上升天路」而向他人述说，则该人心生疑惑，苦根得免。使者亦自思虑，因传述死亡而致死，亦属疑惑根本。有朝不正之教令中使者致死，则该人为杀生罪。若其父母亡故，亦属严重恶业。

§176

176. Lekhāsaṃvaṇṇanāya – lekhaṃ chindatīti paṇṇe vā potthake vā akkharāni likhati – ‘‘yo satthaṃ vā āharitvā papāte vā papatitvā aññehi vā aggippavesanaudakappavesanādīhi upāyehi marati, so idañcidañca labhatī’’ti vā ‘‘tassa dhammo hotī’’ti vāti. Etthāpi dukkaṭathullaccayā vuttanayeneva veditabbā. Uddissa likhite pana yaṃ uddissa likhitaṃ tasseva maraṇena pārājikaṃ. Bahū uddissa likhite yattakā maranti, tattakā pāṇātipātā. Mātāpitūnaṃ maraṇena ānantariyaṃ. Anuddissa likhitepi eseva nayo. ‘‘Bahū marantī’’ti vippaṭisāre uppanne taṃ potthakaṃ jhāpetvā vā yathā vā akkharāni na paññāyanti tathā katvā muccati. Sace so parassa potthako hoti, uddissa likhito vā hoti anuddissa likhito vā, gahitaṭṭhāne ṭhapetvā muccati. Sace mūlena kīto hoti, potthakassāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace sambahulā ‘‘maraṇavaṇṇaṃ likhissāmā’’ti ekajjhāsayā hutvā eko tālarukkhaṃ ārohitvā paṇṇaṃ chindati, eko āharati, eko potthakaṃ karoti, eko likhati, eko sace kaṇṭakalekhā hoti, masiṃ makkheti, masiṃ makkhetvā taṃ potthakaṃ sajjetvā sabbeva sabhāyaṃ vā āpaṇe vā yattha vā pana lekhādassanakotūhalakā bahū sannipatanti, tattha ṭhapenti. Taṃ vācetvā sacepi eko marati, sabbesaṃ pārājikaṃ. Sace bahukā maranti, vuttasadisova nayo. Vippaṭisāre pana uppanne taṃ potthakaṃ sacepi mañjūsāyaṃ gopenti, añño ca taṃ disvā nīharitvā puna bahūnaṃ dasseti, neva muccanti. Tiṭṭhatu mañjūsā, sacepi taṃ potthakaṃ nadiyaṃ vā samudde vā khipanti vā dhovanti vā khaṇḍākhaṇḍaṃ vā chindanti, aggimhi vā jhāpenti, yāva saṅghaṭṭitepi duddhote vā dujjhāpite vā patte akkharāni paññāyanti, tāva na muccanti. Yathā pana akkharāni na paññāyanti tatheva kate muccantīti.

第176条关于文字描述——即撕毁书卷或书籍中所书字句。若有人取去毒物、摔落、遭火灼烧等致死，即获得某种果报，谓其性质存在。此处仍当视为极其恶劣之行为。文本上写明关于该行为之描述者，因其致死而构成重罪。若多处书写该等内容而致死，则是杀生业的层次。父母死亡亦属紧急重罪。理论同上。若有人反复书写而他人不能理解，则此人得以免罪。若书籍属他人所有，且写有上述内容，不管写于何地，均可归还原主以免罪。若损毁原书，是以原主亲手控制该书之根底，当交还原主方得免罪。若多人共议“我们写此死亡描述”，则有人采摘棕榈叶，有人收集，则有制作，有人书写，若书稿被置于会堂、公众场所或地方，引起多人围观著录，若其中一人致死，即构成重罪。若多人致死，则从中可推知类似著作引起之杀业。若有人将此书藏于细木箱中，却有人偷看后悄悄掩藏，后又示众，均不算解脱头际。虽藏有书，不论投水、火毁、分割，或烧毁，只要读者见其文字，则不免重罪。文字不被辨识时方可免罪。

Idāni thāvarapayogassa vibhāgadassanatthaṃ vuttesu opātādimātikāniddesesu manussaṃ uddissa opātaṃ khanatīti ‘‘itthannāmo patitvā marissatī’’ti kañci manussaṃ uddisitvā yattha so ekato vicarati, tattha āvāṭaṃ khanati, khanantassa tāva sacepi jātapathaviyā khanati, pāṇātipātassa payogattā payoge payoge dukkaṭaṃ. Yaṃ uddissa khanati, tassa dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Aññasmiṃ patitvā mate anāpatti. Sace anuddissa ‘‘yo koci marissatī’’ti khato hoti, yattakā patitvā maranti, tattakā pāṇātipātā. Ānantariyavatthūsu ca ānantariyaṃ thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

现就不动物件使用说明，为了分解讲义，论述人死处坟墓的意义，所谓病人病逝，某人与之同行者行止地方，坟冢所在，若有人掉入如捷道般之地而死，由于其杀生性质，逐步在多处视为恶劣。若有人在上述处坟落死，则构成重大罪业。若在他处死去则无罪。若有人故杀，则依其坠落处构成杀罪。若为父母死亡，属于严重恶业。此亦在紧急戒律中列为不得犯之重罪。

Bahū tattha cetanā; katamāya pārājikaṃ hotīti? Mahāaṭṭhakathāyaṃ tāva vuttaṃ – ‘‘āvāṭaṃ gambhīrato ca āyāmavitthārato ca khanitvā pamāṇe ṭhapetvā tacchetvā puñchitvā paṃsupacchiṃ uddharantassa sanniṭṭhāpikā atthasādhakacetanā maggānantaraphalasadisā. Sacepi vassasatassa accayena patitvā avassaṃ maraṇakasatto hoti, sanniṭṭhāpakacetanāyameva pārājika’’nti. Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca – ‘‘imasmiṃ āvāṭe patitvā marissatīti ekasmimpi kuddālappahāre dinne sace koci tattha pakkhalito patitvā marati, pārājikameva. Suttantikattherā pana sanniṭṭhāpakacetanaṃ gaṇhantī’’ti vuttaṃ.

此处有多种意图，何为重罪？大释论中说：『坟落处经深刻广泛挖掘并测量，暴露出尸体、被捆绑羽毛的尸骸，种种展现死者问法的因果果报者，视为杀业。若坟场数百年后被发掘，皆视为重罪杀业。』略释亦云：『有人在坟场使用凿子若有人在坟旁滑倒死去则仍是重罪杀业。经文中指长老仅接受意图埋尸送终。』

Eko ‘‘opātaṃ khanitvā asukaṃ nāma ānetvā idha pātetvā mārehī’’ti aññaṃ āṇāpeti, so taṃ pātetvā māreti, ubhinnaṃ pārājikaṃ. Aññaṃ pātetvā māreti, sayaṃ patitvā marati, añño attano dhammatāya patitvā marati, sabbattha visaṅketo hoti, mūlaṭṭho muccati. ‘‘Asuko asukaṃ ānetvā idha māressatī’’ti khatepi eseva nayo. Maritukāmā idha marissantīti khanati, ekassa maraṇe pārājikaṃ. Bahunnaṃ maraṇe akusalarāsi , mātāpitūnaṃ maraṇe ānantariyaṃ, thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

有一人传达「有人死于坟场，病人被带此处而亡」之语，致使他人死去，该人亦死，二人俱为重罪。若他人导致死亡，自己失足而死，或依自己本身意图而死，都是疑惑心生，罪根得免。若有人说「病人被带此处必死」，也是此理。欲死故而近此之人为凿地致死，单独其死属重罪。多人死于此，且父母死亡为重大恶业，属严重重罪条款。

‘‘Ye keci māretukāmā, te idha pātetvā māressantī’’ti khanati, tattha pātetvā mārenti , ekasmiṃ mate pārājikaṃ, bahūsu akusalarāsi, ānantariyādivatthūsu ānantariyādīni. Idheva arahantāpi saṅgahaṃ gacchanti. Purimanaye pana ‘‘tesaṃ maritukāmatāya patanaṃ natthī’’ti te na saṅgayhanti. Dvīsupi nayesu attano dhammatāya patitvā mate visaṅketo. ‘‘Ye keci attano verike ettha pātetvā māressantī’’ti khanati, tattha ca verikā verike pātetvā mārenti, ekasmiṃ mārite pārājikaṃ, bahūsu akusalarāsi, mātari vā pitari vā arahante vā verikehi ānetvā tattha mārite ānantariyaṃ. Attano dhammatāya patitvā matesu visaṅketo.

所谓「凡是欲杀者，若在此处犯罪即为杀人」者，是谓此处犯罪即为杀人。一说，犯罪即为杀人，一说，有一处犯杀戒（巴拉基戒），多处为诸不善业，诸如妨碍类事等。这里甚至连阿拉汉也承担其总集。先人说「他们欲杀无此堕落」故他们不承担。有两种见解，误以自己法为准则而生惑乱。所谓「凡是欲杀亲属者，若在此犯罪即为杀人」者，是谓在亲属之间犯杀戒即为杀人。有一处为杀戒，多处为诸不善业。父母或阿拉汉被亲属引来，若在此处杀害者，属妨碍罪。误以自己法为准则而在杀戒处生疑惑。

Yo pana ‘‘maritukāmā vā amaritukāmā vā māretukāmā vā amāretukāmā vā ye keci ettha patitā vā pātitā vā marissantī’’ti sabbathāpi anuddisseva khanati. Yo yo marati tassa tassa maraṇena yathānurūpaṃ kammañca phusati, āpattiñca āpajjati. Sace gabbhinī patitvā sagabbhā marati, dve pāṇātipātā. Gabbhoyeva vinassati, eko. Gabbho na vinassati, mātā marati, ekoyeva. Corehi anubaddho patitvā marati, opātakhanakasseva pārājikaṃ. Corā tattha pātetvā mārenti, pārājikameva. Tattha patitaṃ bahi nīharitvā mārenti, pārājikameva. Kasmā? Opāte patitappayogena gahitattā. Opātato nikkhamitvā teneva ābādhena marati, pārājikameva. Bahūni vassāni atikkamitvā puna kupitena tenevābādhena marati, pārājikameva. Opāte patanappaccayā uppannarogena gilānasseva añño rogo uppajjati, opātarogo balavataro hoti, tena matepi opātakhaṇako na muccati. Sace pacchā uppannarogo balavā hoti, tena mate muccati. Ubhohi mate na muccati. Opāte opapātikamanusso nibbattitvā uttarituṃ asakkonto marati, pārājikameva. Manussaṃ uddissa khate yakkhādīsu patitvā matesu anāpatti. Yakkhādayo uddissa khate manussādīsu marantesupi eseva nayo. Yakkhādayo uddissa khanantassa pana khananepi tesaṃ dukkhuppattiyampi dukkaṭameva. Maraṇe vatthuvasena thullaccayaṃ vā pācittiyaṃ vā. Anuddissa khate opāte yakkharūpena vā petarūpena vā patati, tiracchānarūpena marati, patanarūpaṃ pamāṇaṃ, tasmā thullaccayanti upatissatthero. Maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti phussadevatthero. Tiracchānarūpena patitvā yakkhapetarūpena matepi eseva nayo.

又有说者谓「无论欲杀或欲不杀者，凡在此处犯戒及堕落者，皆为杀人」。人人死亡，依各死状对应业触及，必受过失。若怀孕者堕胎致胎死，则是二重杀生。在胎中死者是一，若胎未死而母死者为一。盗者因缚被杀，犹如杀头破戒。盗贼在此处受缚杀则为巴拉基戒罪。犯戒者犯杀戒，因缚受杀乃巴拉基戒罪。因缚被杀故。离缚出外被缚杀亦为巴拉基戒罪。度过多年后仍因缚杀死亦为巴拉基戒罪。缚杀后或因其他疾患病死，其余疾虽强壮，此缚杀者不获解脱。若后起疾强壮，则缚毙者获自由。两者皆获解脱则不成理。因缚杀之人如有天魔等于人间作恶，皆负罪债。天魔等对人杀害，杀者二重过失。天魔等杀害时有恶口恶语等。杀时为条件，有重过失或须悔戒。与杀有关的故以罪态论之。若因离缚故及天魔或恶鬼杀，则以错杀证量论罪，故当悔戒。因错杀被杀者论罪相同。如是理解。

Opātakhanako opātaṃ aññassa vikkiṇāti vā mudhā vā deti, yo yo patitvā marati, tappaccayā tasseva āpatti ca kammabandho ca. Yena laddho so niddoso. Atha sopi ‘‘evaṃ patitā uttarituṃ asakkontā nassissanti, suuddharā vā na bhavissantī’’ti taṃ opātaṃ gambhīrataraṃ vā uttānataraṃ vā dīghataraṃ vā rassataraṃ vā vitthatataraṃ vā sambādhataraṃ vā karoti, ubhinnampi āpatti ca kammabandho ca. Bahū marantīti vippaṭisāre uppanne opātaṃ paṃsunā pūreti, sace koci paṃsumhi patitvā marati, pūretvāpi mūlaṭṭho na muccati. Deve vassante kaddamo hoti, tattha laggitvā matepi. Rukkho vā patanto vāto vā vassodakaṃ vā paṃsuṃ harati, kandamūlatthaṃ vā pathaviṃ khanantā tattha āvāṭaṃ karonti. Tattha sace koci laggitvā vā patitvā vā marati, mūlaṭṭho na muccati. Tasmiṃ pana okāse mahantaṃ taḷākaṃ vā pokkharaṇiṃ vā kāretvā cetiyaṃ vā patiṭṭhāpetvā bodhiṃ vā ropetvā āvāsaṃ vā sakaṭamaggaṃ vā kāretvā muccati. Yadāpi thiraṃ katvā pūrite opāte rukkhādīnaṃ mūlāni mūlehi saṃsibbitāni honti , jātapathavī jātā, tadāpi muccati. Sacepi nadī āgantvā opātaṃ harati, evampi muccatīti. Ayaṃ tāva opātakathā.

因缚杀者或因他人出售或愚痴而无自知者。若犯戒被杀，有业果报及罪债。若再加深讲述，以不同层次广长的因缚说法说明其罪债。长年累月怨恨作招致业障，如若有人因缚杀致死，则根本不得自由。神祇时节有滑坡，缚而杀者同下陷。树木倒塌，风雨水中导引流沙，挖土者作凹陷，若有人缚住或掉入此处受死，则根本不获自由。然若此时筑大池塘、建寺庙、树菩提或搭建居所道路，则得解脱。虽牢固作好，但若树根长成真土，则获自由。若河水流来带走缚杀者，亦得解脱。以上说法即为缚杀的语义。

Opātasseva pana anulomesu pāsādīsupi yo tāva pāsaṃ oḍḍeti ‘‘ettha bajjhitvā sattā marissantī’’ti avassaṃ bajjhanakasattānaṃ vasena hatthā muttamatte pārājikānantariyathullaccayapācittiyāni veditabbāni. Uddissa kate yaṃ uddissa oḍḍito, tato aññesaṃ bandhane anāpatti. Pāse mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabandho. Sace yena laddho so uggalitaṃ vā pāsaṃ saṇṭhapeti, passena vā gacchante disvā vatiṃ katvā sammukhe paveseti, thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti, daḷhataraṃ vā pāsarajjuṃ bandhati, thirataraṃ vā khāṇukaṃ vā ākoṭeti, ubhopi na muccanti. Sace vippaṭisāre uppanne pāsaṃ uggalāpetvā gacchati, taṃ disvā puna aññe saṇṭhapenti, baddhā baddhā maranti, mūlaṭṭho na muccati.

依缚杀时的缚具，例如套索等，结缚人众若多达，一定能杀死。杀者若套住，则有套杀责罚。若杀者所获套索为陷阱，若视引者行事，趋于陷阱进牢笼，套索过短，则更被加罪。套索若反复被割断而重新绑缚，均不获自由。若逃脱后又被重新套缚则犯杀戒。若反复被割断又被再次套缚，被缚束者必死，根本不获自由。

Sace pana tena pāsayaṭṭhi sayaṃ akatā hoti, gahitaṭṭhāne ṭhapetvā muccati. Tatthajātakayaṭṭhiṃ chinditvā muccati. Sayaṃ katayaṭṭhiṃ pana gopentopi na muccati. Yadi hi taṃ añño gaṇhitvā pāsaṃ saṇṭhapeti, tappaccayā marantesu mūlaṭṭho na muccati. Sace taṃ jhāpetvā alātaṃ katvā chaḍḍeti, tena alātena pahāraṃ laddhā marantesupi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati, pāsarajjumpi aññehi ca vaṭṭitaṃ gahitaṭṭhāne ṭhapetvā muccati. Rajjuke labhitvā sayaṃ vaṭṭitaṃ ubbaṭṭetvā vāke labhitvā vaṭṭitaṃ hīraṃ hīraṃ katvā muccati. Araññato pana sayaṃ vāke āharitvā vaṭṭitaṃ gopentopi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati.

若杀者本人亲自缚杀套索，则在所缚之处安置套根而获自由。若破坏所缚根处，则获自由。若本人缚杀且隐藏，则不获自由。若他人捉住重新缚杀，必死且无自由。若掐断套索施放担弃，凭此断索杀者亦不获自由。若完全割断或去除，则获自由。若绑于他人装置套索中，则在所缚处获自由。若得绳子而自己卷绕或打扫、修造绳索，获自由。若携带绳子于林中或藏于袋中，隐匿也不获自由。若割断或去除，则获自由。

Adūhalaṃ sajjento catūsu pādesu adūhalamañcaṃ ṭhapetvā pāsāṇe āropeti, payoge payoge dukkaṭaṃ. Sabbasajjaṃ katvā hatthato muttamatte avassaṃ ajjhottharitabbakasattānaṃ vasena uddissakānuddissakānurūpena pārājikādīni veditabbāni. Adūhale mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so patitaṃ vā ukkhipati, aññepi pāsāṇe āropetvā garukataraṃ vā karoti, passena vā gacchante disvā vatiṃ katvā adūhale paveseti, ubhopi na muccanti. Sacepi vippaṭisāre uppanne adūhalaṃ pātetvā gacchati, taṃ disvā añño saṇṭhapeti, mūlaṭṭho na muccati. Pāsāṇe pana gahitaṭṭhāne ṭhapetvā adūhalapāde ca pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

若用锥状利器建造陷阱，在石头处安置，亦犯杀戒随罪。若杀者用锥棒等伤害器物致堕落，无自由。若杀者拾得堕物，置于陷阱中，害人而入陷阱者，皆犯杀戒无自由。若反复割断或置物于陷阱处，则不获自由。若于陷阱上安置锥尖或设立刹那施作，其置处割除则获自由。

Sūlaṃ ropentassāpi sabbasajjaṃ katvā hatthato muttamatte sūlamukhe patitvā avassaṃ maraṇakasattānaṃ vasena uddissānuddissānurūpato pārājikādīni veditabbāni. Sūle mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so ‘‘ekappahāreneva marissantī’’ti tikhiṇataraṃ vā karoti, ‘‘dukkhaṃ marissantī’’ti kuṇṭhataraṃ vā karoti, ‘‘ucca’’nti sallakkhetvā nīcataraṃ vā ‘‘nīca’’nti sallakkhetvā uccataraṃ vā puna ropeti, vaṅkaṃ vā ujukaṃ atiujukaṃ vā īsakaṃ poṇaṃ karoti, ubhopi na muccanti. Sace pana ‘‘aṭṭhāne ṭhita’’nti aññasmiṃ ṭhāne ṭhapeti, taṃ ce māraṇatthāya ādito pabhuti pariyesitvā kataṃ hoti, mūlaṭṭho na muccati. Apariyesitvā pana katameva labhitvā ropite mūlaṭṭho muccati. Vippaṭisāre uppanne pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

即使在种植树刺之前做了充分准备，手上又有自由，其刺入树根后掉落，仍应根据凶险众生的定止及其来去情况，了解所犯巴拉基戒等。刺根本处或枝头若被砍断，也视为行为业缠缚。若受法获果，能迅速断除则更捷，若较迟缓，则称为痛苦难除。如称其为「高处」时，则反较低处不净，「低处」时反较高处不净；若重新栽种，或成弯曲、正直、非常直，或枝条多或少，皆不可免脱。若说「立于原处」，移至他处，则若为致命缘起，虽多方寻找行事，刺根不会解脱。若未加寻找而随意置放，则一般栽种，刺根或可解脱。若出现逆转，应以缚止之地搭设钳制或托放，其刺可解脱。

§177

177. Apassene satthaṃ vāti ettha apassenaṃ nāma niccaparibhogo mañco vā pīṭhaṃ vā apassenaphalakaṃ vā divāṭṭhāne nisīdantassa apassenakatthambho vā tatthajātakarukkho vā caṅkame apassāya tiṭṭhantassa ālambanarukkho vā ālambanaphalakaṃ vā sabbampetaṃ apassayanīyaṭṭhena apassenaṃ nāma; tasmiṃ apassene yathā apassayantaṃ vijjhati vā chindati vā tathā katvā vāsipharasusattiārakaṇṭakādīnaṃ aññataraṃ satthaṃ ṭhapeti, dukkaṭaṃ. Dhuvaparibhogaṭṭhāne nirāsaṅkassa nisīdato vā nipajjato vā apassayantassa vā satthasamphassapaccayā dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Taṃ ce aññopi tassa veribhikkhu vihāracārikaṃ caranto disvā ‘‘imassa maññe maraṇatthāya idaṃ nikhittaṃ, sādhu suṭṭhu maratū’’ti abhinandanto gacchati, dukkaṭaṃ. Sace pana sopi tattha ‘‘evaṃ kate sukataṃ bhavissatī’’ti tikhiṇatarādikaraṇena kiñci kammaṃ karoti, tassāpi pārājikaṃ. Sace pana ‘‘aṭṭhāne ṭhita’’nti uddharitvā aññasmiṃ ṭhāne ṭhapeti tadatthameva katvā ṭhapite mūlaṭṭho na muccati. Pākatikaṃ labhitvā ṭhapitaṃ hoti, muccati. Taṃ apanetvā aññaṃ tikhiṇataraṃ ṭhapeti mūlaṭṭho muccateva.

177. 关于不能坐卧的理由，此处所说「不能坐卧」是指不能久用之床榻或座具，或高处不能坐卧之树枝或树叶。昼夜坐于此处的，若树桩、枯木、枝叶，是供坐处亦称为不能坐卧。若于此不能坐卧处，如刺入或砍断，或放置荆棘之类刺多枝者，则为恶行。若于难用处，心无怨念地坐卧或伏地，或被刺痛等因导致苦难发生，即为严重过失罪，犯巴拉基戒。若他人见而认为「此地我想是致命之处，宜当好好了断此处以便死亡」就称赞念说此举善行者，亦为恶过。如即便如此，急速采取行动作恶，亦犯巴拉基戒。若说「立于原位」时，将物拾起移至他处，若因此仍未脱刺根缠缚。若取出并安置回原地，则可解脱。若取出后安放他处更深者，亦得解脱刺根。

Visamakkhanepi yāva maraṇābhinandane dukkaṭaṃ tāva eseva nayo. Sace pana sopi khuddakaṃ visamaṇḍalanti sallakkhetvā mahantataraṃ vā karoti , mahantaṃ vā ‘‘atirekaṃ hotī’’ti khuddakaṃ karoti, tanukaṃ vā bahalaṃ; bahalaṃ vā tanukaṃ karoti, agginā tāpetvā heṭṭhā vā upari vā sañcāreti, tassāpi pārājikaṃ. ‘‘Idaṃ aṭhāne ṭhita’’nti sabbameva tacchetvā puñchitvā aññasmiṃ ṭhāne ṭhapeti, attanā bhesajjāni yojetvā kate mūlaṭṭho na muccati , attanā akate muccati. Sace pana so ‘‘idaṃ visaṃ atiparitta’’nti aññampi ānetvā pakkhipati, yassa visena marati, tassa pārājikaṃ. Sace ubhinnampi santakena marati, ubhinnampi pārājikaṃ. ‘‘Idaṃ visaṃ nibbisa’’nti taṃ apanetvā attano visameva ṭhapeti, tasseva pārājikaṃ mūlaṭṭho muccati.

即使是毒药也和迎接死亡的痛苦一致，此理同样适用。若他人称小毒圈为毒，作用更大；称大毒为额外的毒，使小毒积累于大毒之上；小多为大，小为细等；又用火点燃而焚烧，于上下移动，这些行为，均犯巴拉基戒。当他说「立于此处」，全体摸清备用后，若移放至他处，自己用药制处理时，原处刺根缠绕则不解脱，若无使用则解脱。若他说「此毒极为棘手」，又移出他物投掷，使之死于此毒者，犯巴拉基戒。若双方均为病态毒死，双方均犯巴拉基戒。若他说「此毒已熄灭」，弃置而由自毒处，即犯巴拉基戒且刺根缠绕解脱。

Dubbalaṃ vā karotīti mañcapīṭhaṃ aṭaniyā heṭṭhābhāge chinditvā vidalehi vā rajjukehi vā yehi vītaṃ hoti, te vā chinditvā appāvasesameva katvā heṭṭhā āvudhaṃ nikkhipati ‘‘ettha patitvā marissatī’’ti. Apassenaphalakādīnampi caṅkame ālambanarukkhaphalakapariyosānānaṃ parabhāgaṃ chinditvā heṭṭhā āvudhaṃ nikkhipati, sobbhādīsu mañcaṃ vā pīṭhaṃ vā apassenaphalakaṃ vā ānetvā ṭhapeti, yathā tattha nisinnamatto vā apassitamatto vā patati, sobbhādīsu vā sañcaraṇasetu hoti, taṃ dubbalaṃ karoti; evaṃ karontassa karaṇe dukkaṭaṃ. Itarassa dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Bhikkhuṃ ānetvā sobbhādīnaṃ taṭe ṭhapeti ‘‘disvā bhayena kampento patitvā marissatī’’ti dukkaṭaṃ. So tattheva patati, dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Sayaṃ vā pāteti, aññena vā pātāpeti, añño avutto vā attano dhammatāya pāteti, amanusso pāteti, vātappahārena patati, attano dhammatāya patatti, sabbattha maraṇe pārājikaṃ. Kasmā? Tassa payogena sobbhāditaṭe ṭhitattā.

致命恶行包括破坏床榻或座具，砍断其下方或缠绕线绳等，导致没有剩余的稳固部分，这些即称为致命恶业。又在枝叶或座具或不能久坐卧之树叶处砍断，将其置于地上，让人跌倒，造成走动舟桥不稳，都是坏行为。若因此导致痛苦发生、突发严重结果及死亡，则犯巴拉基戒。有人以恐惧心摔倒致死是恶行。自己跌倒或他人使跌、他人失控导致自己倒下、非人所为导致掉落、被风吹倒、因自己本性倒下，都构成死亡过失犯戒。缘是什么？由其稳固座具所致。

Upanikkhipanaṃ nāma samīpe nikkhipanaṃ. Tattha ‘‘yo iminā asinā mato so dhanaṃ vā labhatī’’tiādinā nayena maraṇavaṇṇaṃ vā saṃvaṇṇetvā ‘‘iminā maraṇatthikā marantu, māraṇatthikā mārentū’’ti vā vatvā asiṃ upanikkhipati, tassa upanikkhipane dukkaṭaṃ. Maritukāmo vā tena attānaṃ paharatu , māretukāmo vā aññaṃ paharatu, ubhayathāpi parassa dukkhuppattiyā upanikkhepakassa thullaccayaṃ, maraṇe pārājikaṃ. Anuddissa nikkhitte bahūnaṃ maraṇe akusalarāsi. Pārājikādivatthūsu pārājikādīni. Vippaṭisāre uppanne asiṃ gahitaṭṭhāne ṭhapetvā muccati. Kiṇitvā gahito hoti, asissāmikānaṃ asiṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace lohapiṇḍiṃ vā phālaṃ vā kudālaṃ vā gahetvā asi kārāpito hoti, yaṃ bhaṇḍaṃ gahetvā kārito, tadeva katvā muccati. Sace kudālaṃ gahetvā kāritaṃ vināsetvā phālaṃ karoti, phālena pahāraṃ labhitvā marantesupi pāṇātipātato na muccati. Sace pana lohaṃ samuṭṭhāpetvā upanikkhipanatthameva kārito hoti, arena ghaṃsitvā cuṇṇavicuṇṇaṃ katvā vippakiṇṇe muccati. Sacepi saṃvaṇṇanāpotthako viya bahūhi ekajjhāsayehi kato hoti, potthake vuttanayeneva kammabandhavinicchayo veditabbo. Esa nayo sattibheṇḍīsu. Laguḷe pāsayaṭṭhisadiso vinicchayo. Tathā pāsāṇe. Satthe asisadisova. Visaṃ vāti visaṃ upanikkhipantassa vatthuvasena uddissānuddissānurūpato pārājikādivatthūsu pārājikādīni veditabbāni. Kiṇitvā ṭhapite purimanayena paṭipākatikaṃ katvā muccati. Sayaṃ bhesajjehi yojite avisaṃ katvā muccati. Rajjuyā pāsarajjusadisova vinicchayo.

所谓投掷，是指就近投入处。若有人用以杵棒祭祀时说：「以此杵棒打到便得财富」等表示死亡，或说「以此死亡者必死，非死亡者必致死」且用杵棒投掷，投掷则为恶行。欲杀他人者自己杀者因投掷成杀业。被投掷者因痛苦致死，投掷者犯巴拉基戒。若不成杀业，仅多次非善不善死，可依巴拉基戒等处罚。起逆转时，以杵棒抓住固定后投掷可解脱。买卖时扣押，或扣押非合约铁器，但以手抓住根部的铁器，交出根部则解脱。若提铁条、金属板、锄头，伤害者因持器所做，依法应解脱。若持锄头毁坏物体，制造破坏且造成铁块散开，则得解脱。若以书籍等看似文字工具多次反复制作，依文字所载法判定其业缠缚。此理适用于七种物体或同类石器。若以石器断裂法判断，如以毒物论描述，投掷者业亦照巴拉基戒处理。买卖时投掷，依先后次序实施解脱。自己用药未涂毒的得解脱。以绳索作索套等也判决业缠缚。

Bhesajje – yo bhikkhu veribhikkhussa pajjarake vā visabhāgaroge vā uppanne asappāyānipi sappiādīni sappāyānīti maraṇādhippāyo deti, aññaṃ vā kiñci kandamūlaphalaṃ tassa evaṃ bhesajjadāne dukkaṭaṃ. Parassa dukkhuppattiyaṃ maraṇe ca thullaccayapārājikāni, ānantariyavatthumhi ānantariyanti veditabbaṃ.

关于药物，指比库为仇比库或瘟疫、寄生虫疾病所用药物，虽现所治疾病不易治愈，称为药物。若他人因所施药物致病痛及死亡，则为恶行，属于死亡过失重罪，应依究竟灭罪来处理。

§178

178. Rūpūpahāre – upasaṃharatīti paraṃ vā amanāparūpaṃ tassa samīpe ṭhapeti, attanā vā yakkhapetādivesaṃ gahetvā tiṭṭhati, tassa upasaṃhāramatte dukkaṭaṃ. Parassa taṃ rūpaṃ disvā bhayuppattiyaṃ thullaccayaṃ, maraṇe pārājikaṃ. Sace pana tadeva rūpaṃ ekaccassa manāpaṃ hoti, alābhakena ca sussitvā marati, visaṅketo. Manāpiyepi eseva nayo. Tattha pana visesena itthīnaṃ purisarūpaṃ purisānañca itthirūpaṃ manāpaṃ taṃ alaṅkaritvā upasaṃharati, diṭṭhamattakameva karoti, aticiraṃ passitumpi na deti, itaro alābhakena sussitvā marati, pārājikaṃ. Sace uttasitvā marati , visaṅketo. Atha pana uttasitvā vā alābhakena vāti avicāretvā ‘‘kevalaṃ passitvā marissatī’’ti upasaṃharati, uttasitvā vā sussitvā vā mate pārājikameva. Etenevūpāyena saddūpahārādayopi veditabbā. Kevalañhettha amanussasaddādayo utrāsajanakā amanāpasaddā, purisānaṃ itthisaddamadhuragandhabbasaddādayo cittassādakarā manāpasaddā. Himavante visarukkhānaṃ mūlādigandhā kuṇapagandhā ca amanāpagandhā, kāḷānusārīmūlagandhādayo manāpagandhā . Paṭikūlamūlarasādayo amanāparasā, appaṭikūlamūlarasādayo manāparasā. Visaphassamahākacchuphassādayo amanāpaphoṭṭhabbā, cīnapaṭahaṃsapupphatūlikaphassādayo manāpaphoṭṭhabbāti veditabbā.

178. 色取舍——色取舍者，或为摄受，或于他处设立不相应之色像于其近，亦或独以自身摄取，如鬼魅等所缠绕而立，所摄色量即为恶业。若见彼他色，生怖怖心愚痴，则于死时犯巴拉基戒。若该色令某人喜欢，彼人因不得而忧苦憔悴而死，则无过失。若欲令人喜欢亦从此法。尤其对于男女相貌，男色令女喜，女色令男喜，摄取彩饰，仅止于眼见层面，不久即不可复见。若他因不得而憔悴死，则犯巴拉基戒。若他离命而死，则无过失。再者，若死者不计较得失而摄色称“仅止目见而死”，即使憔悴亦犯巴拉基戒。由此法门，声取舍等亦应得知。单纯非人声等则生憎恶，不相应之声；男子之音及女子之音因和悦芳香为顺意音。喜马拉雅山之树根等气味为不顺意气味，药根随时气味为顺意气味。不顺味根气味等为不顺意味，稍顺味根气味等为顺意味。大毒触之恶触称为不顺意触；白菴花蘤花等触为顺意触，皆宜知之。

Dhammūpahāre – dhammoti desanādhammo veditabbo. Desanāvasena vā niraye ca sagge ca vipattisampattibhedaṃ dhammārammaṇameva. Nerayikassāti bhinnasaṃvarassa katapāpassa niraye nibbattanārahassa sattassa pañcavidhabandhanakammakaraṇādinirayakathaṃ katheti. Taṃ ce sutvā so uttasitvā marati, kathikassa pārājikaṃ. Sace pana so sutvāpi attano dhammatāya marati, anāpatti. ‘‘Idaṃ sutvā evarūpaṃ pāpaṃ na karissati oramissati viramissatī’’ti nirayakathaṃ katheti, taṃ sutvā itaro uttasitvā marati, anāpatti. Saggakathanti devanāṭakādīnaṃ nandanavanādīnañca sampattikathaṃ; taṃ sutvā itaro saggādhimutto sīghaṃ taṃ sampattiṃ pāpuṇitukāmo satthāharaṇavisakhādanaāhārupaccheda-assāsapassāsasannirundhanādīhi dukkhaṃ uppādeti, kathikassa thullaccayaṃ, marati pārājikaṃ. Sace pana so sutvāpi yāvatāyukaṃ ṭhatvā attano dhammatāya marati, anāpatti . ‘‘Imaṃ sutvā puññāni karissatī’’ti katheti, taṃ sutvā itaro adhimutto kālaṃkaroti, anāpatti.

法取舍——所谓法者，应认识为教法。以教法的宣说，乃地狱及天界苦乐果报之区分所依之法境。如地狱众生，其恶业不同、所受之业果障碍灭尽及生死诸缠五种，业造作所由等，谓之地狱法事。若闻此说而离命死者，犯巴拉基戒。若虽闻说，自体法义而死，则无过失。若自言“闻此法当不致作恶，远离恶业”而述地狱，闻者他人离命死，则无过失。天界法事乃诸天、优呵等诸乐园境界果报之事。若闻此说他人欲速得乐，则起诸苦，由师徒、贪欲、嗔恚、断食、呼吸压制等所生苦楚，则转恼心愤怒死，犯重大戒。若虽闻说，寿至期满依自法死，则无过失。若言闻法后作善，则他人得越时刻杀害，则无过失。

§179

179. Ācikkhanāyaṃ – puṭṭho bhaṇatīti ‘‘bhante kathaṃ mato dhanaṃ vā labhati sagge vā upapajjatī’’ti evaṃ pucchito bhaṇati.

179. 应答——谓问答说话。如问曰：“尊者，云何得财？或生天界乎？”如此问则应答说。

Anusāsaniyaṃ – apuṭṭhoti evaṃ apucchito sāmaññeva bhaṇati.

劝导——谓无问而自行劝说，亦同应答言辞。

Saṅketakammanimittakammāni adinnādānakathāyaṃ vuttanayeneva veditabbāni.

暗示业果缘起事，毕竟应于不与取戒事中所说。

Evaṃ nānappakārato āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ‘‘anāpatti asañciccā’’tiādimāha. Tattha asañciccāti ‘‘iminā upakkamena imaṃ māremī’’ti acetetvā. Evañhi acetetvā katena upakkamena pare matepi anāpatti, vakkhati ca ‘‘anāpatti bhikkhu asañciccā’’ti. Ajānantassāti ‘‘iminā ayaṃ marissatī’’ti ajānantassa upakkamena pare matepi anāpatti, vakkhati ca visagatapiṇḍapātavatthusmiṃ ‘‘anāpatti bhikkhu ajānantassā’’ti. Namaraṇādhippāyassāti maraṇaṃ anicchantassa. Yena hi upakkamena paro marati, tena upakkamena tasmiṃ māritepi namaraṇādhippāyassa anāpatti. Vakkhati ca ‘‘anāpatti bhikkhu namaraṇādhippāyassā’’ti. Ummattakādayo pubbe vuttanayā eva. Idha pana ādikammikā aññamaññaṃ jīvitā voropitabhikkhū, tesaṃ anāpatti. Avasesānaṃ maraṇavaṇṇasaṃvaṇṇanakādīnaṃ āpattiyevāti.

如是以多种方式示现过失差别，今且示现无过失差别，说“无过失非蓄意”等语。所谓非蓄意，谓“此起过失者，由无意作此”，即不思议。如此无意所作，若他死亦无过失。又说“无过失者比库非故意作”，所谓不知情者，则谓“此死亡缘起者因无知故”，他死亦无过失，又谓“皆系对无欲之死”为无过失。转言“无过失者比库无欲死”，疯癫等义，皆由前说所得。此处若初犯者相互欺赖共生活之比库，则彼等无过失。其余诸死之性质、颜色等过失亦同如此。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词义分别注释已结束。

Samuṭṭhānādīsu – idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ; kāyacittato ca vācācittato ca kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Sacepi hi sirisayanaṃ ārūḷho rajjasampattisukhaṃ anubhavanto rājā ‘‘coro deva ānīto’’ti vutte ‘‘gacchatha naṃ mārethā’’ti hasamānova bhaṇati, domanassacitteneva bhaṇatīti veditabbo. Sukhavokiṇṇattā pana anuppabandhābhāvā ca dujjānametaṃ puthujjanehīti.

关于多种起因——此为戒律，针对三种起因的修学戒条；“起因”是指身、意、语三者起因的总称。其涵盖行为、分别解脱、心所、俗世善恶行，为身业、口业、不善心、苦受。若有人虽卧于高座，享受王宫富贵之乐，而心中起恶念，如若有人笑言‘盗贼已被天神捉拿’，又说‘快送他走’，心中虽笑但忧伤，则须知此人内心忧郁不安。因其欢乐内心散乱无连续，此乃愚痴凡夫之所为也。

Vinītavatthuvaṇṇanā裁决事例注释

§180

180. Vinītavatthukathāsu paṭhamavatthusmiṃ – kāruññenāti te bhikkhū tassa mahantaṃ gelaññadukkhaṃ disvā kāruññaṃ uppādetvā ‘‘sīlavā tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā’’ti evaṃ maraṇatthikāva hutvā maraṇatthikabhāvaṃ ajānantā maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Sopi bhikkhu tesaṃ saṃvaṇṇanāya āhārupacchedaṃ katvā antarāva kālamakāsi. Tasmā āpattiṃ āpannā. Vohāravasena pana vuttaṃ ‘‘kāruññena maraṇavaṇṇaṃ saṃvaṇṇesu’’nti. Tasmā idānipi paṇḍitena bhikkhunā gilānassa bhikkhuno evaṃ maraṇavaṇṇo na saṃvaṇṇetabbo. Sace hi tassa saṃvaṇṇanaṃ sutvā āhārūpacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃkaroti, imināva mārito hoti. Iminā pana nayena anusiṭṭhi dātabbā – ‘‘sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo’’ti. Maraṇavaṇṇe ca saṃvaṇṇitepi yo tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabboti.

180. 关于谦逊主题的第一案例——“慈悲”意指比库见他人极大苦痛而生起怜悯，故赞叹“你为人品德良善，技艺精通，为何临终惧怕死亡？善人应知天上极乐非脱离生死之处，仅是死亡之状态。”诸如此类，提醒不明死理的人。此比库亦因描述死亡之状时施以食物断绝治疗而发生过失。然以言辞因缘说“以慈悲描述死亡”，故今时亦不应由智者比库向患病比库描述死亡景象。若听此描述，而施断食等恶行，导致生命终止之间隔缩短，则是以此为杀死之因。依此理当守持——“善人当不生懈怠，断恶欲染，守护佛陀所说之法、如来法、僧团法，以身心正念努力修习。”纵已描述死亡之状，倘若描述者未导致自身因果违犯戒律、依正法过活，则不致生过失。

Dutiyavatthusmiṃ – na ca bhikkhave appaṭivekkhitvāti ettha kīdisaṃ āsanaṃ paṭivekkhitabbaṃ , kīdisaṃ na paṭivekkhitabbaṃ? Yaṃ suddhaṃ āsanameva hoti apaccattharaṇakaṃ, yañca āgantvā ṭhitānaṃ passataṃyeva attharīyati, taṃ napaccavekkhitabbaṃ , nisīdituṃ vaṭṭati. Yampi manussā sayaṃ hatthena akkamitvā ‘‘idha bhante nisīdathā’’ti denti, tasmimpi vaṭṭati. Sacepi paṭhamamevāgantvā nisinnā pacchā uddhaṃ vā adho vā saṅkamanti, paccavekkhaṇakiccaṃ natthi. Yampi tanukena vatthena yathā talaṃ dissati, evaṃ paṭicchannaṃ hoti, tasmimpi paccavekkhaṇakiccaṃ natthi. Yaṃ pana paṭikacceva pāvārakojavādīhi atthataṃ hoti, taṃ hatthena parāmasitvā sallakkhetvā nisīditabbaṃ. Mahāpaccariyaṃ pana ‘‘ghanasāṭakenāpi atthate yasmiṃ vali na paññāyati, taṃ nappaṭivekkhitabbanti vuttaṃ.

第二案例——比库们，何为需观察座具，何为不需观察？纯洁的座具即非他用的物品。来者入座时，目及坐着之处即可知其为他用，不需特别观察。若有人以手指示“请坐此处”，此种情况可坐。若第一位来者占坐，后坐者若扰动其坐姿（向上或向下移动），则无须再观察。若座面以轻薄衣物覆盖遮挡，亦无须察看。倘若所坐处本身属不净，若有贪婪者为非义盗取，需用手指清除，做好标记方可坐。至于有大难题者说“厚重尘土之处，无法看穿，在谷堆中”等，此类不应视作需察看之处。

Musalavatthusmiṃ – asañciccoti avadhakacetano viraddhapayogo hi so. Tenāha ‘‘asañcicco aha’’nti. Udukkhalavatthu uttānameva. Vuḍḍhapabbajitavatthūsupaṭhamavatthusmiṃ ‘‘bhikkhusaṅghassa paṭibandhaṃ mā akāsī’’ti paṇāmesi. Dutiyavatthusmiṃ – saṅghamajjhepi gaṇamajjhepi ‘‘mahallakattherassa putto’’ti vuccamāno tena vacanena aṭṭīyamāno ‘‘maratu aya’’nti paṇāmesi. Tatiyavatthusmiṃ – tassa dukkhuppādanena thullaccayaṃ.

关于愚痴案例——“不持戒”即意欲妄杀的行为，故称其“不持戒”。粗俗事情出现时，显露于表面。谈及年老出家比库事例中有“不可违犯僧团戒律”的谆谆教诲。第二案例中，僧中有称为“长老的儿子”者，以此说法辱骂他人，“让他去死”。第三案例则因其招致恶业烦恼之事。

§181

181. Tato parāni tīṇi vatthūni uttānatthāneva. Visagatapiṇḍapātavatthusmiṃ – sārāṇīyadhammapūrako so bhikkhu aggapiṇḍaṃ sabrahmacārīnaṃ datvāva bhuñjati. Tena vuttaṃ ‘‘aggakārikaṃ adāsī’’ti. Aggakārikanti aggakiriyaṃ; paṭhamaṃ laddhapiṇḍapātaṃ aggaggaṃ vā paṇītapaṇītaṃ piṇḍapātanti attho. Yā pana tassa dānasaṅkhātā aggakiriyā, sā na sakkā dātuṃ, piṇḍapātañhi so therāsanato paṭṭhāya adāsi. Te bhikkhūti te therāsanato paṭṭhāya paribhuttapiṇḍapātā bhikkhū; te kira sabbepi kālamakaṃsu. Sesamettha uttānameva. Assaddhesu pana micchādiṭṭhikesu kulesu sakkaccaṃ paṇītabhojanaṃ labhitvā anupaparikkhitvā neva attanā paribhuñjitabbaṃ, na paresaṃ dātabbaṃ. Yampi ābhidosikaṃ bhattaṃ vā khajjakaṃ vā tato labhati, tampi na paribhuñjitabbaṃ. Apihitavatthumpi hi sappavicchikādīhi adhisayitaṃ chaḍḍanīyadhammaṃ tāni kulāni denti. Gandhahaliddādimakkhitopi tato piṇḍapāto na gahetabbo. Sarīre rogaṭṭhānāni puñchitvā ṭhapitabhattampi hi tāni dātabbaṃ maññantīti.

181. 然后有三件事，是关于高座所述。关于分食布施案例——这位比库，行为充满正法精神，首先将优势布施食物献予同修，自己则食用。因为他给予领导者布施，故称为“主要布施”。“主要布施”意即首次得食是优良布施。若此布施为供养，则不可随意施舍，而在长老们前立定后方能赠与。这些比库就是以长老为依止，且大部分时间都专精此事。他们中，恶见不正、家人不善的，虽获得佳食与细粮，却不可无分别用自身；亦不可随意赠人。若得受衣及破布，该衣被视为弃置物，应舍之。即使散染衣物、及香料等染着之物，亦不可受食。身体疾病肿块、有伤处的饭食，也应当舍弃，若误持错觉得应当给人食用，是错误的认识。

Vīmaṃsanavatthusmiṃ – vīmaṃsamāno dve vīmaṃsati – ‘‘sakkoti nu kho imaṃ māretuṃ no’’ti visaṃ vā vīmaṃsati, ‘‘mareyya nu kho ayaṃ imaṃ visaṃ khāditvā no’’ti puggalaṃ vā. Ubhayathāpi vīmaṃsādhippāyena dinne maratu vā mā vā thullaccayaṃ. ‘‘Idaṃ visaṃ etaṃ māretū’’ti vā ‘‘idaṃ visaṃ khāditvā ayaṃ maratū’’ti vā evaṃ dinne pana sace marati, pārājikaṃ; no ce, thullaccayaṃ.

关于检验案例——检验时心态为双面：有人检视是否该杀罪人，“天帝是否应当杀此人？”或检视是否杀恶人，“此人毒饮毒食应当死否？”不论哪种论断，若依判断作出当日杀害者，则犯禁戒；反之则犯轻戒。若有人说“这是毒物，应当杀死它”或“某人饮毒应死”，若真于当日死亡，则犯禁戒；反之犯轻戒。

§182-3

182-3. Ito parāni tīṇi silāvatthūni tīṇi iṭṭhakavāsigopānasīvatthūni ca uttānatthāneva. Na kevalañca silādīnaṃyeva vasena ayaṃ āpattānāpattibhedo hoti, daṇḍamuggaranikhādanavemādīnampi vasena hotiyeva, tasmā pāḷiyaṃ anāgatampi āgatanayeneva veditabbaṃ.

182-3. 由此以后，另外三种与石头有关的法器，即三种用作屋盖、门扇等的物件，皆只有在高处之地才是合法的。此处所说的责任区别，不能仅仅以石头等物的使用为准，也适用于刑杖、锄头、挖掘器具等其他器物。因此，即使在未来，亦须视为已来到此教法之中而有所察知。

Aṭṭakavatthūsu – aṭṭakoti vehāsamañco vuccati; yaṃ setakammamālākammalatākammādīnaṃ atthāya bandhanti. Tattha āvuso atraṭṭhito bandhāhīti maraṇādhippāyo yatra ṭhito patitvā khāṇunā vā bhijjeyya, sobbhapapātādīsu vā mareyya , tādisaṃ ṭhānaṃ sandhāyāha. Ettha ca koci upariṭhānaṃ niyāmeti ‘‘ito patitvā marissatī’’ti, koci heṭṭhā ṭhānaṃ ‘‘idha patitvā marissatī’’ti, koci ubhayampi ‘‘ito idha patitvā marissatī’’ti. Tatra yo upari niyamitaṭṭhānā apatitvā aññato patati, heṭṭhā niyamitaṭṭhāne vā apatitvā aññattha patati, ubhayaniyāme vā yaṃkiñci ekaṃ virādhetvā patati, tasmiṃ mate visaṅketattā anāpatti. Vihāracchādanavatthusmimpi eseva nayo.

关于锋刃类器物——“锋刃”意指形状如针一样锐利的用具，此类用具用于虚弱病患、塌陷敞口等处。此中，“锁扣”是指因死亡事故而固定的处所，譬如若跌落于坑道或被尖利之物刺伤，或被猛兽所杀等类似之处。对于此处，若发生在上方所规定的场所外，则以“自此处跌落而死”记载；发生在下方所定场所，则以“在此处跌落而死”记载；若同时出现在两处，则以“自此处及此处跌落而死”记载。若从上方规定之处地点跌落而死，另于他处跌落者；或从下方之处跌落而死，另于他处跌落者；又或两处有所违犯，仅落于一处者，则依此划分，不视为犯戒。此法理同样适用于屋檐瓦片等覆盖物。

Anabhirativatthusmiṃ – so kira bhikkhu kāmavitakkādīnaṃ samudācāraṃ disvā nivāretuṃ asakkonto sāsane anabhirato gihibhāvābhimukho jāto. Tato cintesi – ‘‘yāva sīlabhedaṃ na pāpuṇāmi tāva marissāmī’’ti. Atha taṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Vilīvakāranti veṇukāraṃ. Na ca bhikkhave attānaṃ pātetabbanti na attā pātetabbo. Vibhattibyattayena panetaṃ vuttaṃ. Ettha ca na kevalaṃ na pātetabbaṃ, aññenapi yena kenaci upakkamena antamaso āhārupacchedenapi na māretabbo. Yopi hi gilāno vijjamāne bhesajje ca upaṭṭhākesu ca maritukāmo āhāraṃ upacchindati, dukkaṭameva. Yassa pana mahāābādho cirānubaddho, bhikkhū upaṭṭhahantā kilamanti jigucchanti ‘‘kadā nu kho gilānato muccissāmā’’ti aṭṭīyanti. Sace so ‘‘ayaṃ attabhāvo paṭijaggiyamānopi na tiṭṭhati, bhikkhū ca kilamantī’’ti āhāraṃ upacchindati, bhesajjaṃ na sevati vaṭṭati. Yo pana ‘‘ayaṃ rogo kharo, āyusaṅkhārā na tiṭṭhanti, ayañca me visesādhigamo hatthappatto viya dissatī’’ti upacchindati vaṭṭatiyeva. Agilānassāpi uppannasaṃvegassa ‘‘āhārapariyesanaṃ nāma papañco, kammaṭṭhānameva anuyuñjissāmī’’ti kammaṭṭhānasīsena upacchindantassa vaṭṭati. Visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭati. Sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭati.

关于不欢迎的物件——指比库看见对欲念行为等不适合的情境，却力不能及以制止；因而对教法生起厌离意，倾向俗家生活。于是，他心念想：“若未得到律戒破犯者，则我不能死。”遂登上一座山，跳崖而亡。跳崖时发出某种声音，称为笛声。比库们不应自行跳崖，也不可互相助跳。此理是细分别讲的。此中，不只是不可跳崖，也不可用任何方式断绝生命。譬如身患重病之人于医护中断食自绝，是不可取的恶法。如果大病缠身而医护休息者，众比库会忍耐关怀，心想“何时他能离苦？”若此人断食且说他无法忍受病苦，比库们也可止止劝；如果他说病苦严峻、寿命有限而断食自绝，依然会劝诫。即使病人断食不食，也不可主动禁止他；断食者当以修行业处排遣痛苦。若以断食表示得到尊贵地位，则不正确。不欢迎的比库多半羞愧不敢表述此事。

Silāvatthusmiṃ – davāyāti davena hassena; khiḍḍāyāti attho. Silāti pāsāṇo; na kevalañca pāsāṇo, aññampi yaṃkiñci dārukhaṇḍaṃ vā iṭṭhakākhaṇḍaṃ vā hatthena vā yantena vā pavijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi kammasamayoti vaṭṭati. Aññampi īdisaṃ navakammaṃ vā karontā bhaṇḍakaṃ vā dhovantā rukkhaṃ vā dhovanadaṇḍakaṃ vā ukkhipitvā pavijjhanti, vaṭṭati. Bhattavissaggakālādīsu kāke vā soṇe vā kaṭṭhaṃ vā kathalaṃ vā khipitvā palāpeti, vaṭṭati.

关于石头器物——“davāya”意为用手轻敲，“khiḍḍāya”指敲击之意。石头即石块，不仅仅限于石块，也包括木块、砖块等平常用物，无法用手或器具轻易破坏。用于佛塔等之类时，敲击、拨动、搬动等皆入人为行为范畴。还有其他类似新颖的行为，比如建筑器皿的清洗、摇晃木头或扫帚、剥枯枝等，均属作业。遇到喂鸟喂猫时，拿木头或其他物品驱赶、驱开，也是属于行动。

§184

184.Sedanādivatthūni sabbāneva uttānatthāni. Ettha ca ahaṃ kukkuccakoti na gilānupaṭṭhānaṃ na kātabbaṃ, hitakāmatāya sabbaṃ gilānassa balābalañca ruciñca sappāyāsappāyañca upalakkhetvā kātabbaṃ.

184. 关于沉重砚石类的法器，皆同样只被认可在高处之地使用。此中说明，我虽生气，却不应对病人有所过激，不可为害。同时要基于利益之心，合理地区分病人的强弱、饮食偏好、身体疲劳等情况，给予合理对待。

§185

185. Jāragabbhinivatthusmiṃ – pavutthapatikāti pavāsaṃ gatapatikā. Gabbhapātananti yena paribhuttena gabbho patati, tādisaṃ bhesajjaṃ. Dve pajāpatikavatthūni uttānatthāneva. Gabbhamaddanavatthusmiṃ – ‘‘madditvā pātehī’’ti vutte aññena maddāpetvā pāteti, visaṅketaṃ. ‘‘Maddāpetvā pātāpehī’’ti vuttepi sayaṃ madditvā pāteti, visaṅketameva. Manussaviggahe pariyāyo nāma natthi. Tasmā ‘‘gabbho nāma maddite patatī’’ti vutte sā sayaṃ vā maddatu, aññena vā maddāpetvā pātetu, visaṅketo natthi; pārājikameva tāpanavatthusmimpi eseva nayo.

185. 关于老年怀孕类法器——“pavutthapati”意指解除孕痛之药；“gabbhapāta”指导致胞胎流产的药物。此中有两种依据情境定的扑胎药，均只能在特定高处之地使用。关于病胎痛苦方面的区别是，此处药于自身使胎下落，或由他人使胎下落，视为殊途同归，无论如何，皆是扑胎行为的表现；此于巴拉基咖罪（犯戒最重者）堪引作为标准。

Vañjhitthivatthusmiṃ – vañjhitthī nāma yā gabbhaṃ na gaṇhāti. Gabbhaṃ agaṇhanakaitthī nāma natthi, yassā pana gahitopi gabbho na saṇṭhāti, taṃyeva sandhāyetaṃ vuttaṃ. Utusamaye kira sabbitthiyo gabbhaṃ gaṇhanti. Yā panāyaṃ ‘‘vañjhā’’ti vuccati, tassā kucchiyaṃ nibbattasattānaṃ akusalavipāko sampāpuṇāti. Te parittakusalavipākena gahitapaṭisandhikā akusalavipākena adhibhūtā vinassanti. Abhinavapaṭisandhiyaṃyeva hi kammānubhāvena dvīhākārehi gabbho na saṇṭhāti – vātena vā pāṇakehi vā. Vāto sosetvā antaradhāpeti, pāṇakā khāditvā. Tassa pana vātassa pāṇakānaṃ vā paṭighātāya bhesajje kate gabbho saṇṭhaheyya; so bhikkhu taṃ akatvā aññaṃ kharabhesajjaṃ adāsi. Tena sā kālamakāsi. Bhagavā bhesajjassa kaṭattā dukkaṭaṃ paññāpesi.

关于妨害胎儿健康的事项——妨害者，谓不接受胎儿成孕者。若虽已受胎而不结存者，名为妨害，此处即指此义。据说在生育季节，所有生物都会接受胎儿。但称为妨害者者，乃指因其肚内所孕育者，受恶果（恶业果报）感召而灭亡者。诸胎儿因受较小恶果而暂时存留，终因受较大恶果而被摧毁。以新业合力而言，受孕的胎儿不能存存两次——或因风，或因虫。风吸取而使之消失，虫则吃咬而毁之。为治疗风之伤害，须施药使胎儿得以存存；若比库不为此施药，则当以他劣药代之。由此使者作出时间上的失误。世尊曾指出，因不施药而导致伤害者，乃是恶行。

Dutiyavatthusmimpi eseva nayo. Tasmā āgatāgatassa parajanassa bhesajjaṃ na kātabbaṃ, karonto dukkaṭaṃ āpajjati. Pañcannaṃ pana sahadhammikānaṃ kātabbaṃ bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyāti. Samasīlasaddhāpaññānañhi etesaṃ tīsu sikkhāsu yuttānaṃ bhesajjaṃ akātuṃ na labbhati, karontena ca sace tesaṃ atthi, tesaṃ santakaṃ gahetvā yojetvā dātabbaṃ. Sace natthi, attano santakaṃ kātabbaṃ. Sace attanopi natthi, bhikkhācāravattena vā ñātakapavāritaṭṭhānato vā pariyesitabbaṃ. Alabhantena gilānassa atthāya akataviññattiyāpi āharitvā kātabbaṃ.

第二条是同样的原则。因此，对到访或离去外人不得施药，施药将致恶果。但对五类同修，必须施药，那即比库、比库尼、在学比库、在学比库尼、沙玛内拉。这些具有正德、信心、智慧的修行者，在三种修行中适宜接受药物，若有药物应取用并施与；若无药物，须施自持的供养。若本人亦无，应根据比库戒律或亲属告知的场所，设法搜求。若没得到，须为病人义务承担，即便不自觉也要施以药物。

Aparesampi pañcannaṃ kātuṃ vaṭṭati – mātu, pitu, tadupaṭṭhākānaṃ, attano veyyāvaccakarassa, paṇḍupalāsassāti. Paṇḍupalāso nāma yo pabbajjāpekkho yāva pattacīvaraṃ paṭiyādiyati tāva vihāre vasati. Tesu sace mātāpitaro issarā honti, na paccāsīsanti, akātuṃ vaṭṭati. Sace pana rajjepi ṭhitā paccāsīsanti, akātuṃ na vaṭṭati. Bhesajjaṃ paccāsīsantānaṃ bhesajjaṃ dātabbaṃ, yojetuṃ ajānantānaṃ yojetvā dātabbaṃ. Sabbesaṃ atthāya sahadhammikesu vuttanayeneva pariyesitabbaṃ. Sace pana mātaraṃ vihāre ānetvā jaggati, sabbaṃ parikammaṃ anāmasantena kātabbaṃ. Khādanīyaṃ bhojanīyaṃ sahatthā dātabbaṃ. Pitā pana yathā sāmaṇero evaṃ sahatthena nhāpanasambāhanādīni katvā upaṭṭhātabbo. Ye ca mātāpitaro upaṭṭhahanti paṭijagganti, tesampi evameva kātabbaṃ. Veyyāvaccakaro nāma yo vetanaṃ gahetvā araññe dārūni vā chindati, aññaṃ vā kiñci kammaṃ karoti, tassa roge uppanne yāva ñātakā na passanti tāva bhesajjaṃ kātabbaṃ. Yo pana bhikkhunissitakova hutvā sabbakammāni karoti, tassa bhesajjaṃ kātabbameva. Paṇḍupalāsepi sāmaṇere viya paṭipajjitabbaṃ.

其他五类可施药的是亲属：父母、保护者，以及自己的导师和住持。保护者指从出家起住于寺内，尚未受具足戒之人。若父母为监护人，不反对施药，则可施；若只是居于名称上反对，则不可施。施药者应为施药人，若不知而施者以适当方法施药。务必为同道中人考虑利益。母亲若带比库尼进入寺院，应施其所有一切供养，食物饮料悉应施与。父亲则须带比库内沐浴、按摩等务必为其亲自照料。若父母亲照顾出家人，亦应同样施药。导师指领取薪资到林中砍柴或从事他事者，若生病且亲属不能照看时，应施以药物。若导师如同比库尼般住持行事者，则按照其身份施药。保护者亦应如对沙玛内拉般照顾。

Aparesampi dasannaṃ kātuṃ vaṭṭati – jeṭṭhabhātu, kaniṭṭhabhātu, jeṭṭhabhaginiyā, kaniṭṭhabhaginiyā, cūḷamātuyā, mahāmātuyā, cūḷapituno, mahāpituno, pitucchāya, mātulassāti. Tesaṃ pana sabbesampi karontena tesaṃyeva santakaṃ bhesajjaṃ gahetvā kevalaṃ yojetvā dātabbaṃ. Sace pana nappahonti, yācanti ca ‘‘detha no, bhante, tumhākaṃ paṭidassāmā’’ti tāvakālikaṃ dātabbaṃ. Sacepi na yācanti, ‘‘amhākaṃ bhesajjaṃ atthi, tāvakālikaṃ gaṇhathā’’ti vatvā vā ‘‘yadā nesaṃ bhavissati tadā dassantī’’ti ābhogaṃ vā katvā dātabbaṃ. Sace paṭidenti, gahetabbaṃ, no ce denti, na codetabbā. Ete dasa ñātake ṭhapetvā aññesaṃ na kātabbaṃ.

另一组可施药的十亲属为：族长兄弟、弟弟、族长姐妹、妹妹、年轻母亲、年长母亲、年轻父亲、年长父亲、父亲的兄弟、母亲的兄弟。由施药者承担药物，以亲属为对象仅拟专施。若亲族不在，请其代为乞讨：“尊者，请授我们于你处。”此时应施当时之药。若不乞讨，则应告知：“我们此处有药，请接受。”或谓：“等有时再示。”若接受，则应送与；若不接受则不可催促。上述十亲属以外者不可施药。

Etesaṃ puttaparamparāya pana yāva sattamo kulaparivaṭṭo tāva cattāro paccaye āharāpentassa akataviññatti vā bhesajjaṃ karontassa vejjakammaṃ vā kuladūsakāpatti vā na hoti. Sace bhātujāyā bhaginisāmiko vā gilānā honti, ñātakā ce, tesampi vaṭṭati. Aññātakā ce, bhātu ca bhaginiyā ca katvā dātabbaṃ, ‘‘tumhākaṃ jagganaṭṭhāne dethā’’ti. Atha vā tesaṃ puttānaṃ katvā dātabbaṃ, ‘‘tumhākaṃ mātāpitūnaṃ dethā’’ti. Etenupāyena sabbapadesupi vinicchayo veditabbo.

针对上述亲属的子孙辈，直到第七代，若为四重亲缘，即四种条件均具，受药无碍，不生医疠之罪。若兄弟姐妹之子女病重，属于亲族，亦应施药。若非亲属，但为兄弟姐妹者，应施药并言：“请交还于你家。”亦可由其子尽施药，并言：“这是你父母的。”如此方式，须全面断定施药对象。

Tesaṃ atthāya ca sāmaṇerehi araññato bhesajjaṃ āharāpentena ñātisāmaṇerehi vā āharāpetabbaṃ. Attano atthāya vā āharāpetvā dātabbaṃ. Tehipi ‘‘upajjhāyassa āharāmā’’ti vattasīsena āharitabbaṃ. Upajjhāyassa mātāpitaro gilānā vihāraṃ āgacchanti, upajjhāyo ca disāpakkanto hoti, saddhivihārikena upajjhāyassa santakaṃ bhesajjaṃ dātabbaṃ. No ce atthi, attano bhesajjaṃ upajjhāyassa pariccajitvā dātabbaṃ. Attanopi asante vuttanayena pariyesitvā upajjhāyassa santakaṃ katvā dātabbaṃ. Upajjhāyenapi saddhivihārikassa mātāpitūsu evameva paṭipajjitabbaṃ. Esa nayo ācariyantevāsikesupi. Aññopi yo āgantuko vā coro vā yuddhaparājito issaro vā ñātakehi pariccatto kapaṇo vā gamiyamanusso vā gilāno hutvā vihāraṃ pavisati, sabbesaṃ apaccāsīsantena bhesajjaṃ kātabbaṃ.

为此，沙玛内拉亦应按前说由亲属取药，若为亲族中沙玛内拉，则应亲自前来取药。自用者亦应施药。上师若来取药，亦应施与。若上师父母带病来访，门徒应当照看，上师为其前导，具信心行者应为上师代为取得药物。若无药物，则放弃本人药，由他人代取。此亦应对上师的信心行人之父母施以同样照顾。此为教师与其住处有关之规范。若他来者、盗贼、战争败将、亲族缺失之贫病人进入寺院，应施药且不可拒绝。

Saddhaṃ kulaṃ hoti catūhi paccayehi upaṭṭhāyakaṃ bhikkhusaṅghassa mātāpituṭṭhāniyaṃ, tatra ce koci gilāno hoti, tassatthāya vissāsena ‘‘bhesajjaṃ katvā bhante dethā’’ti vadanti, neva dātabbaṃ na kātabbaṃ. Atha pana kappiyaṃ ñatvā evaṃ pucchanti – ‘‘bhante, asukassa nāma rogassa kiṃ bhesajjaṃ karontī’’ti? ‘‘Idañcidañca gahetvā karontī’’ti vattuṃ vaṭṭati. ‘‘Bhante, mayhaṃ mātā gilānā, bhesajjaṃ tāva ācikkhathā’’ti evaṃ pucchite pana na ācikkhitabbaṃ. Aññamaññaṃ pana kathā kātabbā – ‘‘āvuso, asukassa nāma bhikkhuno imasmiṃ roge kiṃ bhesajjaṃ kariṃsū’’ti? ‘‘Idañcidañca bhante’’ti. Taṃ sutvā itaro mātu bhesajjaṃ karoti, vaṭṭateva.

教团世尊的家属（父母亲属）因四种条件而获得奉养。若其中有人患病，为其祈愿治疗时，应当恭敬地说「世尊已为病者施药，还请世尊收受」，不可随意给予或执行。知晓合适法则后，向世尊请问「世尊，请问病者应当服用什么药？」答曰「服用此药和彼药。」若请世尊为母亲说病药时，不应向世尊多求。彼此之间则可以互相商议「善友，世尊对病者因病施用何种药物？」答曰「此药彼药。」彼此闻此，便为母亲配药，风俗如此。

Mahāpadumattheropi kira vasabharañño deviyā roge uppanne ekāya itthiyā āgantvā pucchito ‘‘na jānāmī’’ti avatvā evameva bhikkhūhi saddhiṃ samullapesi. Taṃ sutvā tassā bhesajjamakaṃsu. Vūpasante ca roge ticīvarena tīhi ca kahāpaṇasatehi saddhiṃ bhesajjacaṅkoṭakaṃ pūretvā āharitvā therassa pādamūle ṭhapetvā ‘‘bhante, pupphapūjaṃ karothā’’ti āhaṃsu. Thero ‘‘ācariyabhāgo nāmāya’’nti kappiyavasena gāhāpetvā pupphapūjaṃ akāsi. Evaṃ tāva bhesajje paṭipajjitabbaṃ.

长老大波度也曾有过此事。长老大波度患妇人疾病，一女前来探望，称不知如何。与比库们遂共讨论。闻此，众人施药。病愈后，众人携带药物及三百多个硬币，连同三衣服，置于长老足下，叩请「世尊，请受花供养。」长老回答「这乃老师责任」，便礼敬接受花供养。如此，给予病药应循此法行。

Paritte pana ‘‘gilānassa parittaṃ karotha, bhante’’ti vutte na kātabbaṃ, ‘‘bhaṇathā’’ti vutte pana kātabbaṃ. Sace pissa evaṃ hoti ‘‘manussā nāma na jānanti, akayiramāne vippaṭisārino bhavissantī’’ti kātabbaṃ; ‘‘parittodakaṃ parittasuttaṃ katvā dethā’’ti vuttena pana tesaṃyeva udakaṃ hatthena cāletvā suttaṃ parimajjetvā dātabbaṃ. Sace vihārato udakaṃ attano santakaṃ vā suttaṃ deti, dukkaṭaṃ. Manussā udakañca suttañca gahetvā nisīditvā ‘‘parittaṃ bhaṇathā’’ti vadanti, kātabbaṃ. No ce jānanti, ācikkhitabbaṃ. Bhikkhūnaṃ nisinnānaṃ pādesu udakaṃ ākiritvā suttañca ṭhapetvā gacchanti ‘‘parittaṃ karotha, parittaṃ bhaṇathā’’ti na pādā apanetabbā. Manussā hi vippaṭisārino honti. Antogāme gilānassatthāya vihāraṃ pesenti, ‘‘parittaṃ bhaṇantū’’ti bhaṇitabbaṃ. Antogāme rājagehādīsu roge vā upaddave vā uppanne pakkosāpetvā bhaṇāpenti, āṭānāṭiyasuttādīni bhaṇitabbāni. ‘‘Āgantvā gilānassa sikkhāpadāni dentu, dhammaṃ kathentu. Rājantepure vā amaccagehe vā āgantvā sikkhāpadāni dentu, dhammaṃ kathentū’’ti pesitepi gantvā sikkhāpadāni dātabbāni, dhammo kathetabbo. ‘‘Matānaṃ parivāratthaṃ āgacchantū’’ti pakkosanti, na gantabbaṃ. Sīvathikadassane asubhadassane ca maraṇassatiṃ paṭilabhissāmīti kammaṭṭhānasīsena gantuṃ vaṭṭati. Evaṃ paritte paṭipajjitabbaṃ.

若请世尊作保护祈祷时说「请为病者祈护世尊」，则不可为；若说「请诵保护咒」则应诵。若有人认为「众人不知晓，正当诵持保护咒，方能避免恶报」时，应为其诵咒，饮水并用手搅动，擦拭诵咒文字，方可赠与。若比库在住处执水与咒文供他人，则为恶。人们持咒垂坐时，当说「请诵保护咒」，应允许。若不知而耽延，则应明示。比库们坐时，若在足边洒水放咒文，行而去时说「请为我诵保护咒」时，不可带走该水。人类乃难以违背者。城外为病者设住所，应诵保护咒。城外或王宫等若有人因病或灾难出现，应为其宣说如应当诵的护咒经文等。若人前来探望病人，授予戒律，讲法，虽受命令，应当前去，应当给予戒律，讲法。若有人说「为母亲亲属来访」，则不可往。然而于悉达多族与恶劣视死者当以此为学修法门，应前往。此乃保护祈祷当如此实行。

Piṇḍapāte pana – anāmaṭṭhapiṇḍapāto kassa dātabbo, kassa na dātabbo? Mātāpitunaṃ tāva dātabbo. Sacepi kahāpaṇagghanako hoti, saddhādeyyavinipātanaṃ natthi. Mātāpituupaṭṭhākānaṃ veyyāvaccakarassa paṇḍupalāsassāti etesampi dātabbo. Tattha paṇḍupalāsassa thālake pakkhipitvāpi dātuṃ vaṭṭati. Taṃ ṭhapetvā aññesaṃ āgārikānaṃ mātāpitunampi na vaṭṭati. Pabbajitaparibhogo hi āgārikānaṃ cetiyaṭṭhāniyo. Apica anāmaṭṭhapiṇḍapāto nāmesa sampattassa dāmarikacorassāpi issarassāpi dātabbo. Kasmā? Te hi adīyamānepi ‘‘na dentī’’ti āmasitvā dīyamānepi ‘‘ucchiṭṭhakaṃ dentī’’ti kujjhanti. Kuddhā jīvitāpi voropenti, sāsanassāpi antarāyaṃ karonti. Rajjaṃ patthayamānassa vicarato coranāgassa vatthu cettha kathetabbaṃ. Evaṃ piṇḍapāte paṭipajjitabbaṃ.

布施食物时，未命名的布施食食物应当布施与谁，不应布施与谁？应布施予父母亲属。若为三百个金币累积者，不受贪欲破坏。亦应布施给照顾父母者及出家人。投掷于乞食桶顶也可布施。然而投掷于其他家户父母亲属，则不可。外道对出家人的供养地，即寺院处，理应敬重。即使未命名的布施食，若有财主盗贼，也应布施。因盗贼虽盗取，但待用时亦欲布施。彼等生恼怒，生存皆难，亦妨碍法护。应阐释其盗贼行为之处。施食如此当行。

Paṭisanthāro pana kassa kātabbo, kassa na kātabbo? Paṭisanthāro nāma vihāraṃ sampattassa yassa kassaci āgantukassa vā daliddassa vā corassa vā issarassa vā kātabboyeva. Kathaṃ? Āgantukaṃ tāva khīṇaparibbayaṃ vihāraṃ sampattaṃ disvā pānīyaṃ dātabbaṃ, pādamakkhanatelaṃ dātabbaṃ. Kāle āgatassa yāgubhattaṃ, vikāle āgatassa sace taṇḍulā atthi; taṇḍulā dātabbā. Avelāyaṃ sampatto ‘‘gacchāhī’’ti na vattabbo. Sayanaṭṭhānaṃ dātabbaṃ. Sabbaṃ apaccāsīsanteneva kātabbaṃ. ‘‘Manussā nāma catupaccayadāyakā evaṃ saṅgahe kayiramāne punappunaṃ pasīditvā upakāraṃ karissantī’’ti cittaṃ na uppādetabbaṃ. Corānaṃ pana saṅghikampi dātabbaṃ.

收取奉养时，谁应当收，谁不可收？所谓收养，乃对某出家人在其宅舍，访士，乞丐，盗贼，财主等地方行施受供养。如何收养？对来访者饮水、足油皆应奉献。早晚若访者有食物，如饭，则应给予。贫乏时不可说「请离去」。应给予卧具。一切皆当无嗔怨心施予。众人乃是四大条件供养之因。盗贼亦应布施在教团执事者。

Paṭisanthārānisaṃsadīpanatthañca coranāgavatthu, bhātarā saddhiṃ jambudīpagatassa mahānāgarañño vatthu, piturājassa rajje catunnaṃ amaccānaṃ vatthu, abhayacoravatthūti evamādīni bahūni vatthūni mahāaṭṭhakathāyaṃ vitthārato vuttāni.

反复收养事由说明盗贼条件，有夫妇同在占为大城之地主者，父王所辖王国四大臣政事所辖地主，盗贼幸免者等，如此许多事理，于大注疏中广泛记述说明。

Tatrāyaṃ ekavatthudīpanā – sīhaḷadīpe kira abhayo nāma coro pañcasataparivāro ekasmiṃ ṭhāne khandhāvāraṃ bandhitvā samantā tiyojanaṃ ubbāsetvā vasati. Anurādhapuravāsino kadambanadiṃ na uttaranti, cetiyagirimagge janasañcāro upacchinno. Athekadivasaṃ coro ‘‘cetiyagiriṃ vilumpissāmī’’ti agamāsi. Ārāmikā disvā dīghabhāṇakaabhayattherassa ārocesuṃ. Thero ‘‘sappiphāṇitādīni atthī’’ti pucchi. ‘‘Atthi, bhante’’ti. ‘‘Corānaṃ detha, taṇḍulā atthī’’ti? ‘‘Atthi, bhante, saṅghassatthāya āhaṭā taṇḍulā ca pattasākañca goraso cā’’ti. ‘‘Bhattaṃ sampādetvā corānaṃ dethā’’ti. Ārāmikā tathā kariṃsu. Corā bhattaṃ bhuñjitvā ‘‘kenāyaṃ paṭisanthāro kato’’ti pucchiṃsu. ‘‘Amhākaṃ ayyena abhayattherenā’’ti. Corā therassa santikaṃ gantvā vanditvā āhaṃsu – ‘‘mayaṃ saṅghassa ca cetiyassa ca santakaṃ acchinditvā gahessāmāti āgatā, tumhākaṃ pana iminā paṭisanthārenamha pasannā, ajja paṭṭhāya vihāre dhammikā rakkhā amhākaṃ āyattā hotu, nāgarā āgantvā dānaṃ dentu, cetiyaṃ vandantū’’ti. Tato paṭṭhāya ca nāgare dānaṃ dātuṃ āgacchante nadītīreyeva paccuggantvā rakkhantā vihāraṃ nenti, vihārepi dānaṃ dentānaṃ rakkhaṃ katvā tiṭṭhanti. Tepi bhikkhūnaṃ bhuttāvasesaṃ corānaṃ denti. Gamanakālepi te corā nadītīraṃ pāpetvā nivattanti.

在此有一则单一故事的开示，说锡兰岛有一名叫阿伐罗的盗贼，率领五百余人，聚集于一处，围筑堤防，四周巡逻约三由旬地带，安居其内。居住于阿努拉达普拉的人们不敢越过卡丹巴河，因朝圣之路被截断，行人止步。某日盗贼说：“我要撕毁那朝圣之山。”行至寺院时，见到一位长老有长寿师父般的威严和慈悲，便求教：“师父，这里是否有存粮？”“有，尊者。”盗贼问：“盗贼的粮食可有？”“有，尊者。僧团为护持法务储藏了米粮、薪柴和谷穗。”长老命令：“准备食物，交给盗贼吧。”僧众照办。盗贼食毕，问：“此帮人是何来历？”答曰：“本寺有位不畏险难的长老。”盗贼前往拜见长老，恭敬地说：“我们此次是来保护僧伽和圣地，破坏者已成过去。愿今日后殿安宁，诸方来客布施增广，众生得以礼敬圣地。”于是长老托付寺众，迎接外来的供养者，护法守护寺院。盗贼离去也以此河边为界返回。

Athekadivasaṃ bhikkhusaṅghe khīyanakakathā uppannā ‘‘thero issaravatāya saṅghassa santakaṃ corānaṃ adāsī’’ti. Thero sannipātaṃ kārāpetvā āha – ‘‘corā saṅghassa pakativaṭṭañca cetiyasantakañca acchinditvā gaṇhissāmā’’ti āgamiṃsu. Atha nesaṃ mayā evaṃ na harissantīti ettako nāma paṭisanthāro kato, taṃ sabbampi ekato sampiṇḍetvā agghāpetha. Tena kāraṇena aviluttaṃ bhaṇḍaṃ ekato sampiṇḍetvā agghāpethāti. Tato sabbampi therena dinnakaṃ cetiyaghare ekaṃ varapotthakacittattharaṇaṃ na agghati. Tato āhaṃsu – ‘‘therena katapaṭisanthāro sukato codetuṃ vā sāretuṃ vā na labbhā, gīvā vā avahāro vā natthī’’ti. Evaṃ mahānisaṃso paṭisanthāroti sallakkhetvā kattabbo paṇḍitena bhikkhunāti.

某日僧众间有谣言称：“长老将寺社藏粮和朝圣圣物粮交予盗贼。”长老组织议会，明确宣示：“盗贼将切断寺团之粮道与圣物通路，我们需联合制约。”我对此事亲自不忍接受，便安排专人集合所有粮食妥善包装封存。缘此收拾整齐的粮藏封存妥善，之后由长老看守保管在朝圣处的屋内，决定此事后表示：“长老未获能善驱策教化及纠正责任，也无人可责怪或非议。”于是用这个名号将此事记录于僧团，由具智慧的比库尼作成决议案。

§187

187. Aṅgulipatodakavatthusmiṃ – uttantoti kilamanto. Anassāsakoti nirassāso. Imasmiṃ pana vatthusmiṃ yāya āpattiyā bhavitabbaṃ sā ‘‘khuddakesu nidiṭṭhā’’ti idha na vuttā.

第187条关于指尖至水体之处的行为——这里“挑起”意指激起，用手划动水面。无压迫者意指无被束缚的，完全自由自在。此处涉事之违规情形称为“列小者内”，但此处未加说明。

Tadanantare vatthusmiṃ – ottharitvāti akkamitvā. So kira tehi ākaḍḍhiyamāno patito. Eko tassa udaraṃ abhiruhitvā nisīdi. Sesāpi pannarasa janā pathaviyaṃ ajjhottharitvā adūhalapāsāṇā viya migaṃ māresuṃ. Yasmā pana te kammādhippāyā, na maraṇādhippāyā; tasmā pārājikaṃ na vuttaṃ.

随后谈及该处“起身”的含义，即自水面跃起。有一人被三人强按沉入水中。一人爬上该人腹部坐定，余者十五人将地面抬起如同用石头围猎杀野兽一般。因这些行为来自掌控业力，而非操控死亡，所以并未构成不净戒条内的巴拉基罪罪名。

Bhūtavejjakavatthusmiṃ – yakkhaṃ māresīti bhūtavijjākapāṭhakā yakkhagahitaṃ mocetukāmā yakkhaṃ āvāhetvā muñcāti vadanti. No ce muñcati, piṭṭhena vā mattikāya vā rūpaṃ katvā hatthapādādīni chindanti, yaṃ yaṃ tassa chijjati taṃ taṃ yakkhassa chinnameva hoti. Sīse chinne yakkhopi marati . Evaṃ sopi māresi; tasmā thullaccayaṃ vuttaṃ. Na kevalañca yakkhameva, yopi hi sakkaṃ devarājaṃ māreyya, sopi thullaccayameva āpajjati.

关于鬼魅妖怪攻击案，所谓用鬼魅咒术者，持有某种鬼怪魔法知识的修习者，召唤鬼魅置于困境或解除困境，若鬼魅不被释放，即用土块或其他形状将其封印，并会割断手足等肢体，一旦鬼头被砍断，鬼魅自然死亡。此即恶言戒之过失之一。非唯鬼魅，若有人杀死天帝萨咖，也同样犯下恶言戒罪。

Vāḷayakkhavatthusmiṃ – vāḷayakkhavihāranti yasmiṃ vihāre vāḷo caṇḍo yakkho vasati, taṃ vihāraṃ. Yo hi evarūpaṃ vihāraṃ ajānanto kevalaṃ vasanatthāya peseti, anāpatti. Yo maraṇādhippāyo peseti, so itarassa maraṇena pārājikaṃ, amaraṇena thullaccayaṃ āpajjati. Yathā ca vāḷayakkhavihāraṃ; evaṃ yattha vāḷasīhabyagghādimigā vā ajagarakaṇhasappādayo dīghajātikā vā vasanti, taṃ vāḷavihāraṃ pesentassāpi āpattānāpattibhedo veditabbo. Ayaṃ pāḷimuttakanayo. Yathā ca bhikkhuṃ vāḷayakkhavihāraṃ pesentassa; evaṃ vāḷayakkhampi bhikkhusantikaṃ pesentassa āpattānāpattibhedo veditabbo. Eseva nayo vāḷakantārādivatthūsupi. Kevalañhettha yasmiṃ kantāre vāḷamigā vā dīghajātikā vā atthi, so vāḷakantāro. Yasmiṃ corā atthi, so corakantāroti evaṃ padatthamattameva nānaṃ. Manussaviggahapārājikañca nāmetaṃ saṇhaṃ, pariyāyakathāya na muccati; tasmā yo vadeyya ‘‘asukasmiṃ nāma okāse coro nisinno , yo tassa sīsaṃ chinditvā āharati, so rājato sakkāravisesaṃ labhatī’’ti. Tassa cetaṃ vacanaṃ sutvā koci naṃ gantvā māreti, ayaṃ pārājiko hotīti.

关于恶鬼聚居之地，有一处称恶鬼居所，其中住有凶恶的恶鬼即称此地为其居所。无知者仅仅为了住宿，将犯戒者送去，并无异常过错。若带着击杀之意送去，则因杀害他人而犯巴拉基戒，无杀意则仅恶言戒。如同恶鬼之处，住有如恶鬼狮、虎、象、熊以及长寿猛兽之地者称为恶鬼山谷。知悉此区别，则观察送往恶鬼居所是否犯戒。此为巴利语内部规则，比如说将比库送往恶鬼居所亦该遵此规则。恶鬼居所如恶鬼丛林一样。若某丛林中有恶鬼，便称为恶鬼丛林。如有盗贼，也只称盗贼之洞穴。窃盗、杀人等犯戒罪名与此有关，且不得因旁证缘故免除。故若有人称：“某日盗贼坐于棚子之中，持其盗贼首级投递献给国王，此举特得赏赐。”若人听了此言却不前去杀之，则此人犯巴拉基戒。

§188

188.Taṃ maññamānoti ādīsu so kira bhikkhu attano veribhikkhuṃ māretukāmo cintesi – ‘‘imaṃ me divā mārentassa na sukaraṃ bhaveyya sotthinā gantuṃ, rattiṃ naṃ māressāmī’’ti sallakkhetvā rattiṃ āgamma bahūnaṃ sayitaṭṭhāne taṃ maññamāno tameva jīvitā voropesi. Aparo taṃ maññamāno aññaṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno taṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno aññaṃ tassa sahāyameva jīvitā voropesi. Sabbesampi pārājikameva.

188. 有一比库心念初起时，心想自己欲杀害敌对比库，思惟：『这白天杀死他，得以解脱恐怕不容易，不如夜里杀他。』他如是预计，到了夜间，遂潜行至他人多处卧处，依彼估计，亲自用生命出卖自己。又一比库依此预计而行，另一比库依次而行，如是依赖同伴，另依另，依此同伴之人而出卖生命。诸皆悉犯巴拉基戒。

Amanussagahitavatthūsu paṭhame vatthusmiṃ ‘‘yakkhaṃ palāpessāmī’’ti pahāraṃ adāsi, itaro ‘‘na dānāyaṃ virajjhituṃ samattho, māressāmi na’’nti . Ettha ca namaraṇādhippāyassa anāpatti vuttāti. Na ettakeneva amanussagahitassa pahāro dātabbo, tālapaṇṇaṃ pana parittasuttaṃ vā hatthe vā pāde vā bandhitabbaṃ, ratanasuttādīni parittāni bhaṇitabbāni, ‘‘mā sīlavantaṃ bhikkhuṃ viheṭhehī’’ti dhammakathā kātabbāti. Saggakathādīni uttānatthāni. Yañhettha vattabbaṃ taṃ vuttameva.

在非人伤害法中，第一法指“我将诵说夜叉”，一位比库以手击打表示，另一位则说：“我不能以布施净除此罪，我不欲杀他。”此处称为无杀意，无犯杀戒。此非简单以非人伤害法之击打即可赦免，而须在手或足绑以护身咒、护宝咒等经文，且当宣说：『勿扰害具戒之比库』，这是讲法之高义。若谈天界故事等，亦属正理。应依此法办理，其解亦如是。

§189

189.Rukkhacchedanavatthu aṭṭabandhanavatthusadisaṃ. Ayaṃ pana viseso – yo rukkhena otthatopi na marati , sakkā ca hoti ekena passena rukkhaṃ chetvā pathaviṃ vā khanitvā nikkhamituṃ, hatthe cassa vāsi vā kuṭhārī vā atthi, tena api jīvitaṃ pariccajitabbaṃ, na ca rukkho vā chinditabbo, na pathavī vā khaṇitabbā. Kasmā? Evaṃ karonto hi pācittiyaṃ āpajjati, buddhassa āṇaṃ bhañjati, na jīvitapariyantaṃ sīlaṃ karoti. Tasmā api jīvitaṃ pariccajitabbaṃ, na ca sīlanti pariggahetvā na evaṃ kātabbaṃ. Aññassa pana bhikkhuno rukkhaṃ vā chinditvā pathaviṃ vā khanitvā taṃ nīharituṃ vaṭṭati. Sace udukkhalayantakena rukkhaṃ pavaṭṭetvā nīharitabbo hoti, taṃyeva rukkhaṃ chinditvā udukkhalaṃ gahetabbanti mahāsumatthero āha. Aññampi chinditvā gahetuṃ vaṭṭatīti mahāpadumatthero. Sobbhādīsu patitassāpi nisseṇiṃ bandhitvā uttāraṇe eseva nayo. Attanā bhūtagāmaṃ chinditvā nisseṇī na kātabbā, aññesaṃ katvā uddharituṃ vaṭṭatīti.

189. 伐木罪与绑树罪类似。特别之处在于：即使树木倒伏，也不会死；砍一棵树，能独自砍伐，砍倒后可立即闯出，手中亦有刀斧。由此可见，应舍弃生命，不得行此法；树木不可砍伐，土地不可挖掘。何以故？如是为因，犯巴拉基戒，破坏佛陀教法，不守至终生之戒。是以，亦当舍命，不得执持此非法。若他比库砍树挖土，应当以苦楝莢将树卷起方可移转。除非为施粥等善事，方可移树。最胜长老说，砍树后还得搬移是可行者。阿阇黎长老亦说，砍树后配合搬移是可行。若倒伏枝条用绳子绑好，抬高等法亦照此处理。自己砍割村庄之树，不得成绳搬运，应由他比库帮忙抬举方可。

§190

190. Dāyālimpanavatthūsu – dāyaṃ ālimpesunti vane aggiṃ adaṃsu. Ettha pana uddissānuddissavasena pārājikānantariyathullaccayapācittivatthūnaṃ anurūpato pārājikādīni akusalarāsibhāvo ca pubbe vuttanayeneva veditabbo. ‘‘Allatiṇavanappagumbādayo ḍayhantū’’ti ālimpentassa ca pācittiyaṃ. ‘‘Dabbūpakaraṇāni vinassantū’’ti ālimpentassa dukkaṭaṃ. Khiḍḍādhippāyenāpi dukkaṭanti saṅkhepaṭṭhakathāyaṃ vuttaṃ. ‘‘Yaṃkiñci allasukkhaṃ saindriyānindriyaṃ ḍayhatū’’ti ālimpentassa vatthuvasena pārājikathullaccayapācittiyadukkaṭāni veditabbāni.

190. 火烧罪中，烧毁森林而引发火灾者为火烧。此处符合巴拉基、层苛、枷吉之罪名，属于过去经中所说恶行。『恣意焚毁竹林及蚕室等』者，属烧火罪。『毁坏食具』者，属恶罪。经略释中云：『以戏闹之意亦罪恶』。『烧毁任何其所种植、喜爱的根、经、草木』都算犯巴拉基及层苛枷吉重罪。

Paṭaggidānaṃ pana parittakaraṇañca bhagavatā anuññātaṃ, tasmā araññe vanakammikehi vā dinnaṃ sayaṃ vā uṭṭhitaṃ aggiṃ āgacchantaṃ disvā ‘‘tiṇakuṭiyo mā vinassantū’’ti tassa aggino paṭiaggiṃ dātuṃ vaṭṭati, yena saddhiṃ āgacchanto aggi ekato hutvā nirupādāno nibbāti. Parittampi kātuṃ vaṭṭati tiṇakuṭikānaṃ samantā bhūmitacchanaṃ parikhākhaṇanaṃ vā, yathā āgato aggi upādānaṃ alabhitvā nibbāti. Etañca sabbaṃ uṭṭhiteyeva aggismiṃ kātuṃ vaṭṭati. Anuṭṭhite anupasampannehi kappiyavohārena kāretabbaṃ. Udakena pana nibbāpentehi appāṇakameva udakaṃ āsiñcitabbaṃ.

比库不得擅自灭火。世尊未授权比库覆火，故于荒野丛林或森林中的火，若望见自行燃起，应呼喊：“干草舍不应毁灭”，可助以火致火以遏止，令火同归灭除。亦可在干草舍周围设立防火沟或开垦土地，使火无所寄托，得以熄灭。此等都应在火起时即行，未起时不应轻易覆火。若用水扑灭，水不可以过量以免浪费。

§191

191.Āghātanavatthusmiṃ – yathā ekappahāravacane; evaṃ ‘‘dvīhi pahārehī’’ti ādivacanesupi pārājikaṃ veditabbaṃ. ‘‘Dvīhī’’ti vutte ca ekena pahārena māritepi khettameva otiṇṇattā pārājikaṃ, tīhi mārite pana visaṅketaṃ. Iti yathāparicchede vā paricchedabbhantare vā avisaṅketaṃ, paricchedātikkame pana sabbattha visaṅketaṃ hoti, āṇāpako muccati, vadhakasseva doso. Yathā ca pahāresu; evaṃ purisesupi ‘‘eko māretū’’ti vutte ekeneva mārite pārājikaṃ, dvīhi mārite visaṅketaṃ. ‘‘Dve mārentū’’ti vutte ekena vā dvīhi vā mārite pārājikaṃ, tīhi mārite visaṅketanti veditabbaṃ. Eko saṅgāme vegena dhāvato purisassa sīsaṃ asinā chindati, asīsakaṃ kabandhaṃ dhāvati, tamañño paharitvā pātesi, kassa pārājikanti vutte upaḍḍhā therā ‘‘gamanūpacchedakassā’’ti āhaṃsu. Ābhidhammikagodattatthero ‘‘sīsacchedakassā’’ti. Evarūpānipi vatthūni imassa vatthussa atthadīpane vattabbānīti.

191. 击杀罪中，‘一击杀死’之语，及‘二击杀死’等均属巴拉基范畴。所谓‘二击’，即用一击虽杀死，但由地面越过界限，则为巴拉基；三击则更明显。所谓‘界限’为经文已明示之分界。‘一击’杀死者即犯巴拉基，两击杀死则界限模糊。‘二击’杀死或更多击杀死亦属巴拉基。昔有比库行于战场，冲杀之时，以棍杖击断男子颈部，断头随风飞扬，旁人击打对方，该当判定为击杀。长老们对此有不同说法，如有争议，权威大师称为‘斩头者’，此等事宜依律判定即可。

§192

192.Takkavatthusmiṃ – aniyametvā ‘‘takkaṃ pāyethā’’ti vutte yaṃ vā taṃ vā takkaṃ pāyetvā mārite pārājikaṃ. Niyametvā pana ‘‘gotakkaṃ mahiṃsatakkaṃ ajikātakka’’nti vā, ‘‘sītaṃ uṇhaṃ dhūpitaṃ adhūpita’’nti vā vutte yaṃ vuttaṃ, tato aññaṃ pāyetvā mārite visaṅketaṃ.

关于理智根本的论题中，不受约束下说“理智应当被尊重”，无论哪一种理智受到尊重而后毁坏，皆犯巴拉基咖重罪。若受约束而说“正理智、大勇智、无畏理智”，或称“冷、热、熏香、非熏香”等，说出此等内容之后，再依他理智作尊重而毁坏，则是因违反标准而显现的明显恶行。

Loṇasovīrakavatthusmiṃ– loṇasovīrakaṃ nāma sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ. Taṃ kira karontā harītakāmalakavibhītakakasāve sabbadhaññāni sabbaaparaṇṇāni sattannampi dhaññānaṃ odanaṃ kadaliphalādīni sabbaphalāni vettaketakakhajjūrikaḷīrādayo sabbakaḷīre macchamaṃsakhaṇḍāni anekāni ca madhuphāṇitasindhavaloṇanikaṭukādīni bhesajjāni pakkhipitvā kumbhimukhaṃ limpitvā ekaṃ vā dve vā tīṇi vā saṃvaccharāni ṭhapenti, taṃ paripaccitvā jamburasavaṇṇaṃ hoti. Vātakāsakuṭṭhapaṇḍubhagandarādīnaṃ siniddhabhojanaṃ bhuttānañca uttarapānaṃ bhattajīraṇakabhesajjaṃ tādisaṃ natthi. Taṃ panetaṃ bhikkhūnaṃ pacchābhattampi vaṭṭati, gilānānaṃ pākatikameva, agilānānaṃ pana udakasambhinnaṃ pānaparibhogenāti.

关于盐、醋、酥油药物的论题中，所谓盐、醋、酥油，是指由多种各种味道融合而成的单一药物。所作此药物时，采用了黄藤、莲叶、南瓜、苦楝、花序的各种种子、七谷、七种谷物、七种粥、柑橘、胡椒等所有果实，以及葵花籽、鱼肉碎片、细米、韭菜等各种籽粒，多种蜂蜜、醋、盐、辛辣味药物等，敷用在容器口部并静置一两三年，经过这些操作之后，颜色变为番荔枝汁色。对于患有风、瘙痒、皮疹、梅毒病等者，食用此药物产生副食，且饮酒也服用此药物作为除烦解毒之药。这种药物，对于比库们饭后再服用，是正常的；但对病人来说是治病药物，而非健康者饮食中的饮料。

Samantapāsādikāya vinayasaṃvaṇṇanāya · 《一切悦意》律注中

Tatiyapārājikavaṇṇanā niṭṭhitā. · 第三巴拉基咖注释完毕。

4. Catutthapārājikaṃ

第四条巴拉基咖（重罪）

Catusaccavidū satthā, catutthaṃ yaṃ pakāsayi;

具有四谛智慧的导师，现今宣说第四条，

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

巴拉基咖罪，已获得详细叙述，

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

于是当知明彻，前已宣示的内容，

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

断除贪欲之后，便生起这样的描述。

Vaggumudātīriyabhikkhuvatthuvaṇṇanā瓦古穆达河岸比库事注释

§193

193.Tena samayena buddho bhagavā vesāliyaṃ viharati…pe… gihīnaṃ kammantaṃ adhiṭṭhemāti gihīnaṃ khettesu ceva ārāmādīsu ca kattabbakiccaṃ adhiṭṭhāma; ‘‘evaṃ kātabbaṃ, evaṃ na kātabba’’nti ācikkhāma ceva anusāsāma cāti vuttaṃ hoti. Dūteyyanti dūtakammaṃ. Uttarimanussadhammassāti manusse uttiṇṇadhammassa; manusse atikkamitvā brahmattaṃ vā nibbānaṃ vā pāpanakadhammassāti attho. Uttarimanussānaṃ vā seṭṭhapurisānaṃ jhāyīnañca ariyānañca dhammassa. Asuko bhikkhūtiādīsu attanā evaṃ mantayitvā pacchā gihīnaṃ bhāsantā ‘‘buddharakkhito nāma bhikkhu paṭhamassa jhānassa lābhī, dhammarakkhito dutiyassā’’ti evaṃ nāmavaseneva vaṇṇaṃ bhāsiṃsūti veditabbo. Tattha esoyeva kho āvuso seyyoti kammantādhiṭṭhānaṃ dūteyyaharaṇañca bahusapattaṃ mahāsamārambhaṃ na ca samaṇasāruppaṃ. Tato pana ubhayatopi eso eva seyyo pāsaṃsataro sundarataro yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Kiṃ vuttaṃ hoti? Iriyāpathaṃ saṇṭhapetvā nisinnaṃ vā caṅkamantaṃ vā pucchantānaṃ vā apucchantānaṃ vā gihīnaṃ ‘‘ayaṃ asuko nāma bhikkhu paṭhamassa jhānassa lābhī’’ti evamādinā nayena yo amhākaṃ aññena aññassa uttarimanussadhammassa vaṇṇo bhāsito bhavissati, eso eva seyyoti. Anāgatasambandhe pana asati na etehi so tasmiṃ khaṇe bhāsitova yasmā na yujjati, tasmā anāgatasambandhaṃ katvā ‘‘yo evaṃ bhāsito bhavissati, so eva seyyo’’ti evamettha attho veditabbo. Lakkhaṇaṃ pana saddasatthato pariyesitabbaṃ.

193. 当时，世尊住在韦萨离城……在家人的事务中常常主持管理，既在乡邑地界，亦在园林等处，要当维持的事情：教诲“如此当为，如此不可为”，以及进行规劝训示，这就是所谓的行使使者职务。所谓“使者”，即是委任的工作。所谓“超越人间法”，是指超越世俗人的法，意指超越俗人的境界，如梵天、涅槃，及断除恶法。所谓“超越世间的法”，是指世人及胜妙之人，及长者、禅修者、圣者的法。比库阿苏柯心中默念此理，后来在家人相互谈论时说：“获得初禅的是名为‘护佛者’的比库，获得第二禅的是名为‘护法者’的比库。”由此以名称来表达性质，须知此一描述。此处的“世尊在此”既是使者职务的阐释，而对家人间争执纷纭的回避非出僧人貌相。然后双方中确实更佳、更美好者，即在我们家人之间，彼此以超越尘世法的尊贵之相互表述。所谓“是什么说的呢？”是说：守护正道的人，或者坐着，或者行走，或者询问或未询问家人，“此人名为阿苏柯比库，是初禅的获得者”，以此类推的引导，以及对彼此尊敬的表达。这种尊敬的讲述即是“世尊在此”者。未来尚未发生相关事由，因不相应故，述说时不包括，将来之事不计入，故以“谁如此言，谁最上”等语表达其义。须知此处应当寻求语音意涵的象征特征。

§194

194.Vaṇṇavā ahesunti aññoyeva nesaṃ abhinavo sarīravaṇṇo uppajji, tena vaṇṇena vaṇṇavanto ahesuṃ. Pīṇindriyāti pañcahi pasādehi abhiniviṭṭhokāsassa paripuṇṇattā manacchaṭṭhānaṃ indriyānaṃ amilātabhāvena pīṇindriyā. Pasannamukhavaṇṇāti kiñcāpi avisesena vaṇṇavanto sarīravaṇṇato pana nesaṃ mukhavaṇṇo adhikataraṃ pasanno; accho anāvilo parisuddhoti attho. Vippasannachavivaṇṇāti yena ca te mahākaṇikārapupphādisadisena vaṇṇena vaṇṇavanto, tādiso aññesampi manussānaṃ vaṇṇo atthi. Yathā pana imesaṃ; evaṃ na tesaṃ chavivaṇṇo vippasanno. Tena vuttaṃ – ‘‘vippasannachavivaṇṇā’’ti. Itiha te bhikkhū neva uddesaṃ na paripucchaṃ na kammaṭṭhānaṃ anuyuñjantā. Atha kho kuhakatāya abhūtaguṇasaṃvaṇṇanāya laddhāni paṇītabhojanāni bhuñjitvā yathāsukhaṃ niddārāmataṃ saṅgaṇikārāmatañca anuyuñjantā imaṃ sarīrasobhaṃ pāpuṇiṃsu, yathā taṃ bālā bhantamigappaṭibhāgāti.

194. 有色者乃凭借他色出现全新体现，因而生起有色者之名。所谓五根欲净，即是指五种净洁的知觉器官，利于祥和、丰满安宁，心意安稳，诸根无杂染。所谓容颜明净，是指某一主体带有特别之色彩，尤以面容色调尤为光润；意涵为光洁、无污秽、清净无瑕。所谓明净光泽色，是指如同大花朵所呈晶莹绚丽色彩一样的体色，也有人类中出现类似此种光泽的肤色。诸如此类的，但并非所有都是光洁明净。于是便称之为“明净光澈之色”。所以，诸比库既不专注于无适当目的的探求，亦不执着于修行业。尽管如此，若因不正之言辩，以获得珍馐美味，遂任意纵享饮食、睡眠休憩，即使俗人也能拥有这般身体的优美，就如同蠢人高举保护自己的一半财产一般。

Vaggumudātīriyāti vaggumudātīravāsino. Kacci bhikkhave khamanīyanti bhikkhave kacci tumhākaṃ idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khamanīyaṃ sakkā khamituṃ sahituṃ pariharituṃ na kiñci dukkhaṃ uppādetīti. Kacci yāpanīyanti kacci sabbakiccesu yāpetuṃ gametuṃ sakkā, na kiñci antarāyaṃ dassetīti. Kucchi parikantoti kucchi parikantito varaṃ bhaveyya; ‘‘parikatto’’tipi pāṭho yujjati. Evaṃ vaggumudātīriye anekapariyāyena vigarahitvā idāni yasmā tehi katakammaṃ corakammaṃ hoti, tasmā āyatiṃ aññesampi evarūpassa kammassa akaraṇatthaṃ atha kho bhagavā bhikkhū āmantesi.

所谓“瓦格穆达蒂里”，是指瓦格穆达蒂里的居民。比库们啊，不知你们是否相忍？不知你们是否能容忍这四方九门之体，能承受、包容、保护它，不生任何痛苦？不知你们是否能善护业，利益于所有差事中，能行能去，不显困厄？所谓鞭策与揩擦，便是外部扞卫最佳之意思；“被揩擦者”亦有抄本笔误写作“被扞卫之者”。如此，在瓦格穆达蒂里这里才无争执、多样异议。如今因其所作之业，有偷盗行为发生。所以将来其他人亦当避免此类业，因而世尊特意教诲比库。

§195

195. Āmantetvā ca pana ‘‘pañcime bhikkhave mahācorā’’tiādimāha. Tattha santo saṃvijjamānāti atthi ceva upalabbhanti cāti vuttaṃ hoti. Idhāti imasmiṃ sattaloke. Evaṃ hotīti evaṃ pubbabhāge icchā uppajjati. Kudāssu nāmāhanti ettha suiti nipāto; kudā nāmāti attho. So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena parisaṃ vaḍḍhento panthadūhanakammaṃ paccantimagāmavilopanti evamādīni katvā vepullappattapariso hutvā gāmepi agāme, janapadepi ajanapade karonto hananto ghātento chindanto chedāpento pacanto pācento.

195. 世尊教诲众比库说：“比库们，五类大盗人……”等语。所谓“身心现前”，是指此处“有及可知”之意。正如前章所说，产生了「欲望」。此处“库达苏”（kudāssu）是语气词，意为“究竟哪里”。世尊也于他时，思虑如是，随渐发展，创建捕盗之法，去除后方村落，摧毁田舍，毁夺财物，肢解割裂，焚烧熬煮。

Iti bāhirakamahācoraṃ dassetvā tena sadise sāsane pañca mahācore dassetuṃ ‘‘evameva kho’’tiādimāha. Tattha pāpabhikkhunoti aññesu ṭhānesu mūlacchinno pārājikappatto ‘‘pāpabhikkhū’’ti vuccati. Idha pana pārājikaṃ anāpanno icchācāre ṭhito khuddānukhuddakāni sikkhāpadāni madditvā vicaranto ‘‘pāpabhikkhū’’ti adhippeto. Tassāpi bāhirakacorassa viya pubbabhāge evaṃ hoti – ‘‘kudāssu nāmāhaṃ…pe… parikkhārāna’’nti. Tattha sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti manasā piyāyito. Pūjitoti catupaccayābhihārapūjāya pūjito. Apacitoti apacitippatto. Tattha yassa cattāro paccaye sakkaritvā suṭṭhu abhisaṅkhate paṇītapaṇīte katvā denti, so sakkato. Yasmiṃ garubhāvaṃ paccupetvā denti, so garukato. Yaṃ manasā piyāyanti, so mānito. Yassa sabbampetaṃ karonti, so pūjito. Yassa abhivādanapaccuṭṭhānaañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Imassa ca pana sabbampi imaṃ lokāmisaṃ patthayamānassa evaṃ hoti.

如是显示外在的大盗行径，其教法中示现五种大盗。“恶比库”即是他处被剥去戒律者，被称为“恶比库”。此等行为涉及犯根本巴拉基罪而未被开脱，处于杀盗淫妄等戒律的犯戒状态而游荡。其情状如外在盗贼，甚是恶劣。先前章节有言“库达苏……等”，言明其特征。所谓“萨卡”，是指恭敬；“加鲁卡”，则指庄重；“曼尼”，意为心爱；“普吉塔”，是敬礼仪式；“阿帕西塔”，则是不受敬重。若具备这四种条件者，施予适当礼敬，便称为“萨卡者”；若显庄重，则被称为“加鲁卡”；令人喜欢则称“曼尼”；所有供养俱足则为“普吉塔”；出于礼拜或合掌等仪式而极尽尊敬者，称为“阿帕西塔”。此种情况即现于世间间染污的俗世之中。

So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena sikkhāya atibbagārave uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatī asampajāne pākatindriye ācariyupajjhāyehi pariccattake lābhagaruke pāpabhikkhū saṅgaṇhitvā iriyāpathasaṇṭhapanādīni kuhakavattāni sikkhāpetvā ‘‘ayaṃ thero asukasmiṃ nāma senāsane vassaṃ upagamma vattapaṭipattiṃ pūrayamāno vassaṃ vasitvā niggato’’ti lokasammatasenāsanasaṃvaṇṇanādīhi upāyehi lokaṃ paripācetuṃ paṭibalehi jātakādīsu kataparicayehi sarasampannehi pāpabhikkhūhi saṃvaṇṇiyamānaguṇo hutvā satena vā sahassena vā parivuto…pe… bhesajjaparikkhārānaṃ. Ayaṃ bhikkhave paṭhamo mahācoroti ayaṃ sandhicchedādicorako viya na ekaṃ kulaṃ na dve, atha kho mahājanaṃ vañcetvā catupaccayagahaṇato ‘‘paṭhamo mahācoro’’ti veditabbo. Ye pana suttantikā vā ābhidhammikā vā vinayadharā vā bhikkhū bhikkhācāre asampajjamāne pāḷiṃ vācentā aṭṭhakathaṃ kathentā anumodanāya dhammakathāya iriyāpathasampattiyā ca lokaṃ pasādentā janapadacārikaṃ caranti sakkatā garukatā mānitā pūjitā apacitā, te ‘‘tantipaveṇighaṭanakā sāsanajotakā’’ti veditabbā.

所谓“后时者”，即依循前段思维，依次学习时，于骄慢愚昧中急躁不安，以妄语散乱言辞，失念失智，违背师资教导，违犯规章，聚集恶劣比库，施行邪行毁坏戒律，如同侵害身体路径般行恶，破坏修学者的训练。他们妄称：“此长老名为阿素迦，在某军营中修行，一年期满离去。”依世俗军营描述及世间办法，借助出生故事、劳苦经历等介绍，出现在世间，成为恶劣比库并获得名誉。此为第一大盗，谓之妨断盗，非单窃一家而是多家，乃因欺骗大众并建立四因缘故为“第一大盗”。至于经文释义者，有讲解经文及律藏的比库，在讲戒律时字句不清，顺应教理谈论，修持清净戒律，使世人安乐，行地域间往来生活，受世人敬重敬奉但未受正信者，应知此类人为“纺线破罐者”，是毁坏教法的火炬者。

Tathāgatappaveditanti tathāgatena paṭividdhaṃ paccakkhakataṃ jānāpitaṃ vā. Attano dahatīti parisamajjhe pāḷiñca aṭṭhakathañca saṃsanditvā madhurena sarena pasādanīyaṃ suttantaṃ kathetvā dhammakathāvasena acchariyabbhutajātena viññūjanena ‘‘aho, bhante, pāḷi ca aṭṭhakathā ca suparisuddhā, kassa santike uggaṇhitthā’’ti pucchito ‘‘ko amhādise uggahāpetuṃ samattho’’ti ācariyaṃ anuddisitvā attanā paṭividdhaṃ sayambhuñāṇādhigataṃ dhammavinayaṃ pavedeti. Ayaṃ tathāgatena satasahassakappādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā kicchena kasirena paṭividdhadhammatthenako dutiyo mahācoro.

所谓“如来所示”，指的是如来已阐明、直接揭示、使人了解的真理。自己从中觉悟，整理巴利语原文及注疏，清静、和悦地描述可供安心而令人喜爱的经文，凭借神奇智慧向智者们说：“啊，尊者，巴利文与注疏文本净洁无染，谁能分辨诞生的源头？”当被询问“谁最能起草这些？”时，于师长指示下，以自身具足的自觉智慧复诵法教、律藏。此如来历经亿万劫，饱满无量波罗蜜，极难至极巧地传达法义，是第二大盗。

Suddhaṃ brahmacārinti khīṇāsavabhikkhuṃ. Parisuddhaṃ brahmacariyaṃ carantanti nirupakkilesaṃ seṭṭhacariyaṃ carantaṃ; aññampi vā anāgāmiṃ ādiṃ katvā yāva sīlavantaṃ puthujjanaṃ avippaṭisārādivatthukaṃ parisuddhaṃ brahmacariyaṃ carantaṃ. Amūlakena abrahmacariyena anuddhaṃsetīti tasmiṃ puggale avijjamānena antimavatthunā anuvadati codeti; ayaṃ vijjamānaguṇamakkhī ariyaguṇatthenako tatiyo mahācoro.

所谓“清净梵行”，乃去除烦恼的比库修行。所谓“清净梵行”，是指不染污垢的最佳行为；有些比库虽非阿那含及更高者，乃至俗人持戒清净，犹如未带损害因缘般行住坐卧。若再无根本清净行为则为不清净，此谓明了者对无知者终极告诫的警示。这种具觉者品质的，即是第三大盗。

Garubhaṇḍāni garuparikkhārānīti yathā adinnādāne ‘‘caturo janā saṃvidhāya garubhaṇḍaṃ avāharu’’nti (pari. 479) ettha pañcamāsakagghanakaṃ ‘‘garubhaṇḍa’’nti vuccati, idha pana na evaṃ. Atha kho ‘‘pañcimāni, bhikkhave, avissajjiyāni na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa’’nti vacanato avissajjitabbattā garubhaṇḍāni. ‘‘Pañcimāni, bhikkhave, avebhaṅgiyāni na vibhajitabbāni saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa’’nti (cūḷava. 322) vacanato avebhaṅgiyattā sādhāraṇaparikkhārabhāvena garuparikkhārāni. Ārāmo ārāmavatthūtiādīsu yaṃ vattabbaṃ taṃ sabbaṃ ‘‘pañcimāni, bhikkhave, avissajjiyānī’’ti khandhake āgatasuttavaṇṇanāyameva bhaṇissāma. Tehi gihī saṅgaṇhātīti tāni datvā datvā gihīṃ saṅgaṇhāti anuggaṇhāti. Upalāpetīti ‘‘aho amhākaṃ ayyo’’ti evaṃ lapanake anubandhanake sasnehe karoti. Ayaṃ avissajjiyaṃ avebhaṅgiyañca garuparikkhāraṃ tathābhāvato thenetvā gihi saṅgaṇhanako catuttho mahācoro. So ca panāyaṃ imaṃ garubhaṇḍaṃ kulasaṅgaṇhanatthaṃ vissajjento kuladūsakadukkaṭaṃ āpajjati. Pabbājanīyakammāraho ca hoti. Bhikkhusaṅghaṃ abhibhavitvā issaravatāya vissajjento thullaccayaṃ āpajjati. Theyyacittena vissajjento bhaṇḍaṃ agghāpetvā kāretabboti.

所谓“贵重器具及保护品”，如偷盗戒律中“盗取四人共组织所有贵重器具”的经文（巴利经律释义页479）中“十月粮食贵重器具”之称，然此处疑非同义。又有言：“五种不宜舍弃者，既不应舍弃于僧团、集合体，亦不应舍弃于个人；若舍弃则触犯轻罪。”此五者即寺院及其土地等保护器具。律中规定这些器具为不可破坏，不得分割，故称“不可破坏保护器具”。凡事涉及寺院保护器应依此法仪执行。对居士即是“给予后再接纳”之意。欣爱称谓“啊，我师父”，即是这样亲密非弃的表现。此不可舍弃且不可拆分如理保护品即是第四大盗。若舍弃此保护器具，损害家族名誉，乃犯出家行为恶业，破坏僧团安宁而致严重轻罪。执意舍弃而作恶为重罪轻罪。

Ayaṃ aggo mahācoroti ayaṃ imesaṃ corānaṃ jeṭṭhacoro; iminā sadiso coro nāma natthi, yo pañcindriyaggahaṇātītaṃ atisaṇhasukhumaṃ lokuttaradhammaṃ theneti. Kiṃ pana sakkā lokuttaradhammo hiraññasuvaṇṇādīni viya vañcetvā thenetvā gahetunti? Na sakkā, tenevāha – ‘‘yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti. Ayañhi attani asantaṃ taṃ dhammaṃ kevalaṃ ‘‘atthi mayhaṃ eso’’ti ullapati, na pana sakkoti ṭhānā cāvetuṃ, attani vā saṃvijjamānaṃ kātuṃ. Atha kasmā coroti vuttoti? Yasmā taṃ ullapitvā asantasambhāvanāya uppanne paccaye gaṇhāti. Evañhi gaṇhatā te paccayā sukhumena upāyena vañcetvā thenetvā gahitā honti. Tenevāha – ‘‘taṃ kissa hetu? Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto’’ti. Ayañhi ettha attho – yaṃ avocumha – ‘‘ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti . Taṃ kissa hetūti kena kāraṇena etaṃ avocumhāti ce. ‘‘Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto’’ti bhikkhave yasmā so tena raṭṭhapiṇḍo theyyāya theyyacittena bhutto hoti. Ettha hi vokāro ‘‘ye hi vo ariyā araññavanapatthānī’’tiādīsu (ma. ni. 1.35-36) viya padapūraṇamatte nipāto. Tasmā ‘‘tumhehi bhutto’’ti evamassa attho na daṭṭhabbo.

所谓“首盗”，是此等盗贼中身份最高之盗贼；世间无相似之盗，能超越五根相控制而巧妙摧毁佛法世间圣法者。世间圣法如同黄金珠宝般宝贵，然此盗贼竟欺骗夺取。为何如此？因其动乱不安，扰乱世间法教，心生贪欲，说“佛法非牢固真理”，虽执言如此，无法坚定自所立论。何故称之“盗”呢？是因其骚扰动乱，破坏因缘境遇所导致之法教，利用诡计欺骗人众。此盗贼自称“首盗”乃因其扰乱及骚动国家界域之故。别人在说《中论·卷一》之言时，亦为脚注注解，其含义不可误用，故此盗名不宜明示。

Idāni tamevatthaṃ gāthāhi vibhūtataraṃ karonto ‘‘aññathā santa’’ntiādimāha. Tattha aññathā santanti aparisuddhakāyasamācārādikena aññenākārena santaṃ. Aññathā yo pavedayeti parisuddhakāyasamācārādikena aññena ākārena yo pavedeyya. ‘‘Paramaparisuddho ahaṃ, atthi me abbhantare lokuttaradhammo’’ti evaṃ jānāpeyya. Pavedetvā ca pana tāya pavedanāya uppannaṃ bhojanaṃ arahā viya bhuñjati. Nikacca kitavasseva bhuttaṃ theyyena tassa tanti nikaccāti vañcetvā aññathā santaṃ aññathā dassetvā. Agumbaagacchabhūtameva sākhāpalāsapallavādicchādanena gumbamiva gacchamiva ca attānaṃ dassetvā. Kitavassevāti vañcakassa kerāṭikassa gumbagacchasaññāya araññe āgatāgate sakuṇe gahetvā jīvitakappakassa sākuṇikasseva. Bhuttaṃ theyyena tassa tanti tassāpi anarahantasseva sato arahantabhāvaṃ dassetvā laddhabhojanaṃ bhuñjato; yaṃ taṃ bhuttaṃ taṃ yathā sākuṇikakitavassa nikacca vañcetvā sakuṇaggahaṇaṃ, evaṃ manusse vañcetvā laddhassa bhojanassa bhuttattā theyyena bhuttaṃ nāma hoti.

此处即以诗句装饰说道“他者方式安住”。所谓异入安住，是指身体未净洁者以异法安住。异法安住是指以不同之形象及因缘表法为净洁安稳。若有人自说“我极净洁，内有无上世间圣法”，应知其所说。以此所说而求者，如阿拉汉般享用所获食物。确是如猎户捕获飞鸟，将枯枝绿叶拢聚遮蔽洞穴，亦如鸟类在林间聚集。以捕获之猎鸟为食，阿拉汉身虽在，情如猎鸟，享用所得之食。食物虽名为猎物，却胜于普通猎鸟，此中之意是：人于所获食物有如被他者夺者，故谓之“食猎”。

Imaṃ pana atthavasaṃ ajānantā ye evaṃ bhuñjanti, kāsāvakaṇṭhā…pe… nirayaṃ te upapajjare kāsāvakaṇṭhāti kāsāvena veṭhitakaṇṭhā. Ettakameva ariyaddhajadhāraṇamattaṃ, sesaṃ sāmaññaṃ natthīti vuttaṃ hoti. ‘‘Bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā’’ti (ma. ni. 3.380) evaṃ vuttadussīlānaṃ etaṃ adhivacanaṃ. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi asaññatā. Pāpāti lāmakapuggalā. Pāpehi kammehīti tehi karaṇakāle ādīnavaṃ adisvā katehi paravañcanādīhi pāpakammehi. Nirayaṃ te upapajjareti nirassādaṃ duggatiṃ te upapajjanti; tasmā seyyo ayoguḷoti gāthā. Tassattho – sacāyaṃ dussīlo asaññato icchācāre ṭhito kuhanāya lokaṃ vañcako puggalo tattaṃ aggisikhūpamaṃ ayoguḷaṃ bhuñjeyya ajjhohareyya, tassa yañcetaṃ raṭṭhapiṇḍaṃ bhuñjeyya, yañcetaṃ ayoguḷaṃ, tesu dvīsu ayoguḷova bhutto seyyo sundarataro paṇītataro ca bhaveyya, na hi ayoguḷassa bhuttattā samparāye sabbaññutañāṇenāpi dujjānaparicchedaṃ dukkhaṃ anubhavati. Evaṃ paṭiladdhassa pana tassa raṭṭhapiṇḍassa bhuttattā samparāye vuttappakāraṃ dukkhaṃ anubhoti, ayañhi koṭippatto micchājīvoti.

那些不了解此理义义，习以为常地享受色法者，称为『黄衣喉』，有云：他们堕入地狱。所谓『黄衣喉』，是被黄颜色缠绕于喉咙。此仅仅止于持有圣威之程度，余者全无，故言『其余全无』。经典中说：“未来将有属于朝代祖先的黄衣喉”（中部义经3.380），此是恶行者所用的称谓。所谓恶法即恶习惯。所谓不可觉即身心不觉。所谓恶即恶劣人品。所谓恶业即行恶时取其害处，并借由行为如贪恋欺诈等恶业而成。堕入地狱，即堕入忧苦恶趣；因此，经典云：“不如食蛇毒”。此语意指恶行者如同蛇毒，食之当戒。此处有喻说：恶行者自身陋劣，又立身于意欲恶行之地而诱惑众生，如同火焰顶一般的毒蛇。若食此恶蛇，则所食除了国家财产，即所食之蛇毒，二者中以蛇毒之食为优，美好且纯净。因蛇毒之食虽具剧毒，世间智慧之人却不感受其痛苦悲哀。反之食此国家财产则堕苦，故谓不正当生活。

Evaṃ pāpakiriyāya anādīnavadassāvīnaṃ ādīnavaṃ dassetvā ‘‘atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… imaṃ sikkhāpadaṃ uddiseyyāthā’’ti ca vatvā catutthapārājikaṃ paññapento ‘‘yo pana bhikkhu anabhijāna’’nti ādimāha.

如此，恶行虽无害，相反却显露了其害。随后，世尊对吵闹且难守戒的比库们作了广泛说明，示现戒律重大，言说：“此为第四重大过失戒”，并宣告：“若有比库不明戒律”，开此示例说明。

Evaṃ mūlacchejjavasena daḷhaṃ katvā catutthapārājike paññatte aparampi anuppaññattatthāya adhimānavatthu udapādi. Tassuppattidīpanatthaṃ etaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti.

如是，以坚固的坚害主体为根基，存在着未被承认的原因，以致再次产生第四重大过失戒之结果。为令其生起之理得阐明，已说：“如此由世尊为比库制定重大过失戒律”。

Adhimānavatthuvaṇṇanā增上慢事注释

§196

196. Tattha adiṭṭhe diṭṭhasaññinoti arahatte ñāṇacakkhunā adiṭṭheyeva ‘‘diṭṭhaṃ amhehi arahatta’’nti diṭṭhasaññino hutvā. Esa nayo appattādīsu. Ayaṃ pana viseso – appatteti attano santāne uppattivasena appatte. Anadhigateti maggabhāvanāya anadhigate; appaṭiladdhetipi attho. Asacchikateti appaṭividdhe paccavekkhaṇavasena vā appaccakkhakate. Adhimānenāti adhigatamānena; ‘‘adhigatā maya’’nti evaṃ uppannamānenāti attho, adhikamānena vā thaddhamānenāti attho. Aññaṃ byākariṃsūti arahattaṃ byākariṃsu; ‘‘pattaṃ āvuso amhehi arahattaṃ, kataṃ karaṇīya’’nti bhikkhūnaṃ ārocesuṃ. Tesaṃ maggena appahīnakilesattā kevalaṃ samathavipassanābalena vikkhambhitakilesānaṃ aparena samayena tathārūpapaccayasamāyoge rāgāya cittaṃ namati; rāgatthāya namatīti attho. Esa nayo itaresu.

196、此中所谓见未见者，是指在阿拉汉以断慧之眼见未见领悟时，自言“我们证见阿拉汉”，则为见未见者。此理适用于小过失之处。此处特指小过失者，即自身怨敌于现生时出现之小过失。所谓未得，即修习圣道未得者；所谓不得，是指未达成。所谓不真实是指未真实勤察、审察时的不实；所谓固执，是指已得之有为法；“得”者指已获，“我已得”即是已发之慧，或指超越慧，或坚固之慧。所谓他释，即阿拉汉以慧作解释。比库们言：“诸位，我们已得阿拉汉，敬当实行。”因其道，染污少除，唯有安止与观照力强，令染污断除，随缘而聚，使心向无爱之境，此名为对无爱境心敬顺。此理见于他处。

Tañcakho etaṃ abbohārikanti tañca kho etaṃ tesaṃ aññabyākaraṇaṃ abbohārikaṃ āpattipaññāpane vohāraṃ na gacchati; āpattiyā aṅgaṃ na hotīti attho.

“Thañcakho”此为“abbohārika”（暴行者）之谓，且此为他人所不知之暴行。告知犯戒不被接受者，意谓犯戒者不具该部分。

Kassa panāyaṃ adhimāno uppajjati, kassa nuppajjatīti? Ariyasāvakassa tāva nuppajjati so hi maggaphalanibbānapahīnakilesaavasiṭṭhakilesapaccavekkhaṇena sañjātasomanasso ariyaguṇapaṭivedhe nikkaṅkho. Tasmā sotāpannādīnaṃ ‘‘ahaṃ sakadāgāmī’’tiādivasena adhimāno nuppajjati. Dussīlassa nuppajjati, so hi ariyaguṇādhigame nirāsova. Sīlavatopi pariccattakammaṭṭhānassa niddārāmatādimanuyuttassa nuppajjati. Suparisuddhasīlassa pana kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa uppajjati, uppanno ca suddhasamathalābhiṃ vā suddhavipassanālābhiṃ vā antarā ṭhapeti, so hi dasapi vīsatipi tiṃsampi vassāni kilesasamudācāraṃ apassitvā ‘‘ahaṃ sotāpanno’’ti vā ‘‘sakadāgāmī’’ti vā ‘‘anāgāmī’’ti vā maññati. Samathavipassanālābhiṃ pana arahatteyeva ṭhapeti. Tassa hi samādhibalena kilesā vikkhambhitā, vipassanābalena saṅkhārā supariggahitā, tasmā saṭṭhimpi vassāni asītimpi vassāni vassasatampi kilesā na samudācaranti, khīṇāsavasseva cittacāro hoti. So evaṃ dīgharattaṃ kilesasamudācāraṃ apassanto antarā aṭhatvāva ‘‘arahā aha’’nti maññatīti.

此“得”从何生起？非得从何处生起？对圣弟子如是：以修得圣道果涅槃及断除余污之智慧之观察，由悲苦生起之觉悟智慧，于理由释为圣德之发现。故对初果以上者，“我乃余有余梵行”之类观智生起。对恶劣者生起的是失望，因为其未获圣德。对戒行具足者，是于修学作止观察等因缘，生起“得”之见境。对清净止者，则因精进于修持，观察诸身心诸行相，得生善知识所称之“得”，或净止或净观之得。其所修数十、二十、三十年之内未观察邪染，便自称已成初果、二果、三果。止观双得则实现在阿拉汉果位。因其定力令染污震动消退，释伏散乱诸行；观力令行无碍，故此数十年间未见染污，却身心行为无染，实为断尽余涅槃之状态。如此长期未见染污行为，于八年后即自证“我是阿拉汉”。

Savibhaṅgasikkhāpadavaṇṇanā具分别学处注释

§197

197.Anabhijānanti na abhijānaṃ. Yasmā panāyaṃ anabhijānaṃ samudācarati, svassa santāne anuppanno ñāṇena ca asacchikatoti abhūto hoti. Tenassa padabhājane ‘‘asantaṃ abhūtaṃ asaṃvijjamāna’’nti vatvā ‘‘ajānanto apassanto’’ti vuttaṃ .

197. 「不识」是指没有认识。由于此人行为中表现为不识，故自己家族中未证得智慧，且因不真实故成了虚妄。对此有词义释解说：「不安稳、不真实、无觉知」；又说此人是「不认识、不观察」者。

Uttarimanussadhammanti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ. Attupanāyikanti attani taṃ upaneti, attānaṃ vā tattha upanetīti attupanāyiko, taṃ attupanāyikaṃ; evaṃ katvā samudācareyyāti sambandho. Padabhājane pana yasmā uttarimanussadhammo nāma jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratīti evaṃ jhānādayo anekadhammā vuttā. Tasmā tesaṃ sabbesaṃ vasena attupanāyikabhāvaṃ dassento ‘‘te vā kusale dhamme attani upanetī’’ti bahuvacananiddesaṃ akāsi. Tattha ‘‘ete dhammā mayi sandissantī’’ti samudācaranto attani upaneti. ‘‘Ahaṃ etesu sandissāmī’’ti samudācaranto attānaṃ tesu upanetīti veditabbo.

所谓上人法，是指上人和那些禅定者及圣贤所修持的法。所谓自护者，是指自己摄受、守护自己。自护者即为自护法，意谓当以此自护法来修持行持，应当如是修行。其实上述上人法，又称禅定、解脱、正定、专注、智慧见解等，诸多禅定等法都被称为上人法。所以诸种法中皆显明具有自护者之性质，因此说「他们在善法中自护」，这里是指他们通过修持诸法而自护。在此情境中，「这些法相合而来」者为修习者自摄护的对象。修行者当说：「我亦将修习这些法」，自体即依此自护。是故须以此知此自护法。

Alamariyañāṇadassananti ettha lokiyalokuttarā paññā jānanaṭṭhena ñāṇaṃ, cakkhunā diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanaṭṭhena dassananti ñāṇadassanaṃ. Ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ. Alaṃ pariyattaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha, jhānādibhede uttarimanussadhamme alaṃ vā ariyañāṇadassanamassāti alamariyañāṇadassano, taṃ alamariyañāṇadassanaṃ uttarimanussadhammanti evaṃ padatthasambandho veditabbo. Tattha yena ñāṇadassanena so alamariyañāṇadassanoti vuccati. Tadeva dassetuṃ ‘‘ñāṇanti tisso vijjā, dassananti yaṃ ñāṇaṃ taṃ dassanaṃ; yaṃ dassanaṃ taṃ ñāṇa’’nti vijjāsīsena padabhājanaṃ vuttaṃ. Mahaggatalokuttarā panettha sabbāpi paññā ‘‘ñāṇa’’nti veditabbā.

所谓非狂妄智慧见，是指此处指世间内外的智慧，分为具足智慧的认识与观察，以及直接眼见实法的见解，故称之为智慧见。所谓圣洁最胜智慧见，则是指圣者之智慧见。非狂妄智慧见适合于禅定、上人法中，被称为非狂妄智慧见，此即和上人法之关系。此处乃依语意关系以明「非狂妄智慧见为上人法」。在此，所称智慧为三种知识，所谓见者即是知识；知识为智慧之体现及显示。最高世间内外智慧统称为智慧。

Samudācareyyāti vuttappakārametaṃ uttarimanussadhammaṃ attupanāyikaṃ katvā āroceyya. Itthiyā vātiādi pana ārocetabbapuggalanidassanaṃ. Etesañhi ārocite ārocitaṃ hoti na devamārabrahmānaṃ, nāpi petayakkhatiracchānagatānanti. Iti jānāmi iti passāmīti samudācaraṇākāranidassanametaṃ. Padabhājane panassa ‘‘jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme’’ti idaṃ tesu jhānādīsu dhammesu jānanapassanānaṃ pavattidīpanaṃ, ‘‘atthi ca me ete dhammā’’tiādi attupanāyikabhāvadīpanaṃ .

「应当修行」是指应当以此上人法为自护法而修持。此处指出女性诸类之表示，乃是该修行教判。修习此所称，即是修习，不是天神、魔罗、梵天或饿鬼、阿修罗所为。故知此修行，是身心行为之指导。词义中有「我知这些法，我见这些法」意，示现于如禅定等法中的知见得成，是故亦有「这些法为我所有」的自护法作用。

§198

198.Tato aparena samayenāti āpattipaṭijānanasamayadassanametaṃ. Ayaṃ pana ārocitakkhaṇeyeva pārājikaṃ āpajjati. Āpattiṃ pana āpanno yasmā parena codito vā acodito vā paṭijānāti; tasmā ‘‘samanuggāhiyamāno vā asamanuggāhiyamāno vā’’ti vuttaṃ.

198.「后来时刻」是指犯戒后当下的认错知戒的时刻。此时即刻犯大戒（巴拉基咖）。犯戒者是因为他人提醒后，或自行知过。是故有言：「无论是主动依从或不依从指出者」，意指犯戒后之觉知。

Tattha samanuggāhiyamāne tāva – kiṃ te adhigatanti adhigamapucchā; jhānavimokkhādīsu, sotāpattimaggādīsu vā kiṃ tayā adhigatanti. Kinti te adhigatanti upāyapucchā. Ayañhi etthādhippāyo – kiṃ tayā aniccalakkhaṇaṃ dhuraṃ katvā adhigataṃ, dukkhānattalakkhaṇesu aññataraṃ vā? Kiṃ vā samādhivasena abhinivisitvā, udāhu vipassanāvasena? Tathā kiṃ rūpe abhinivisitvā, udāhu arūpe? Kiṃ vā ajjhattaṃ abhinivisitvā, udāhu bahiddhāti? Kadā te adhigatanti kālapucchā. Pubbaṇhamajjhanhikādīsu katarasmiṃ kāleti vuttaṃ hoti? Kattha te adhigatanti okāsapucchā. Katarasmiṃ okāse, kiṃ rattiṭṭhāne, divāṭṭhāne, rukkhamūle, maṇḍape, katarasmiṃ vā vihāreti vuttaṃ hoti. Katame te kilesā pahīnāti pahīnakilesapucchā. Kataramaggavajjhā tava kilesā pahīnāti vuttaṃ hoti. Katamesaṃ tvaṃ dhammānaṃ lābhīti paṭiladdhadhammapucchā. Paṭhamamaggādīsu katamesaṃ dhammānaṃ tvaṃ lābhīti vuttaṃ hoti.

至于「是否依从」的疑问，即指取得什么？问其禅定、解脱、初果之类的成就。再问取得什么方法？此处的调御为：是否破除无常执着，取得；是否通过禅定、观法取得？继续问是否专注于色或无色境界，内外分别；又问何时取得，是何时刻？是清晨、中午等时刻？何地取得？是在树下、亭阁、何处住？问何烦恼已断？是何道品令烦恼断灭？问获益的法门为何？问初道中获得之诸法为何？这是就犯戒后认过时刻对犯戒比库所发之详细提问。

Tasmā idāni cepi koci bhikkhu uttarimanussadhammādhigamaṃ byākareyya, na so ettāvatāva sakkātabbo. Imesu pana chasu ṭhānesu sodhanatthaṃ vattabbo – ‘‘kiṃ te adhigataṃ, kiṃ jhānaṃ, udāhu vimokkhādīsu aññatara’’nti? Yo hi yena adhigato dhammo, so tassa pākaṭo hoti. Sace ‘‘idaṃ nāma me adhigata’’nti vadati, tato ‘‘kinti te adhigata’’nti pucchitabbo, ‘‘aniccalakkhaṇādīsu kiṃ dhuraṃ katvā aṭṭhatiṃsāya vā ārammaṇesu rūpārūpaajjhattabahiddhādibhedesu vā dhammesu kena mukhena abhinivisitvā’’ti yo hi yassābhiniveso, so tassa pākaṭo hoti. Sace ‘‘ayaṃ nāma me abhiniveso evaṃ mayā adhigata’’nti vadati, tato ‘‘kadā te adhigata’’nti pucchitabbo, ‘‘kiṃ pubbaṇhe, udāhu majjhanhikādīsu aññatarasmiṃ kāle’’ti sabbesañhi attanā adhigatakālo pākaṭo hoti. Sace ‘‘asukasmiṃ nāma kāle adhigatanti vadati, tato ‘‘kattha te adhigata’’nti pucchitabbo, ‘‘kiṃ divāṭṭhāne, udāhu rattiṭṭhānādīsu aññatarasmiṃ okāse’’ti sabbesañhi attanā adhigatokāso pākaṭo hoti. Sace ‘‘asukasmiṃ nāma me okāse adhigata’’nti vadati, tato ‘‘katame te kilesā pahīnā’’ti pucchitabbo, ‘‘kiṃ paṭhamamaggavajjhā, udāhu dutiyādimaggavajjhā’’ti sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā honti. Sace ‘‘ime nāma me kilesā pahīnā’’ti vadati, tato ‘‘katamesaṃ tvaṃ dhammānaṃ lābhī’’ti pucchitabbo , ‘‘kiṃ sotāpattimaggassa, udāhu sakadāgāmimaggādīsu aññatarassā’’ti sabbesaṃ hi attanā adhigatadhammā pākaṭā honti. Sace ‘‘imesaṃ nāmāhaṃ dhammānaṃ lābhī’’ti vadati, ettāvatāpissa vacanaṃ na saddhātabbaṃ, bahussutā hi uggahaparipucchākusalā bhikkhū imāni cha ṭhānāni sodhetuṃ sakkonti.

因此，如今倘若某比库自称已获得往生人间法（即天人及人间常住的果报所得）而发言，不应轻信。因为在这六处层面，应当检验——“你究竟获得何法？你获得哪种禅那？请举例说明在解脱等境界中得了何种法？”因为一个人所证得的法，其表现必定清楚明了。若他说“这是我所证得”，则应继续问“你所证得为何法？”然后应问“在无常等三法相中，对形色、内外界等现象，凭什么方法或根源而止息了贪着？”因为贪着之所依，必然显现。若他回答“这是我所证得的贪着”，又当问“你何时证得？”“是在清晨、正午等某个时间吗？”这样，他证法之时便显然。倘若他说“是在非吉时证得”，则应问“在哪里取得？”“是白昼之时，还是夜间某个时刻？”由此，他证法的时间便明了。又若他说“在非吉时某刻取得”，便须进一步问“你破除了何种烦恼？”“是在初道法、二道法等哪个道理中？”由此，他凭所证道理破除的烦恼便显现。若他说“这些烦恼已破除”，则问“你从这些法中得到了什么？”“是在初果道、如预流果等某一果位吗？”此时，他所证得的法便全然显现。如果他说“我获得了这些法”，对此语不可轻信。因为多闻的善解人往往能够考察这六处所在。

Imassa pana bhikkhuno āgamanapaṭipadā sodhetabbā. Yadi āgamanapaṭipadā na sujjhati, ‘‘imāya paṭipadāya lokuttaradhammo nāma na labbhatī’’ti apanetabbo. Yadi panassa āgamanapaṭipadā sujjhati, ‘‘dīgharattaṃ tīsu sikkhāsu appamatto jāgariyamanuyutto catūsu paccayesu alaggo ākāse pāṇisamena cetasā viharatī’’ti paññāyati, tassa bhikkhuno byākaraṇaṃ paṭipadāya saddhiṃ saṃsandati. ‘‘Seyyathāpi nāma gaṅgodakaṃ yamunodakena saddhiṃ saṃsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti (dī. ni. 2.296) vuttasadisaṃ hoti.

此外，应当考察该比库的来路和修行经过。若他的来路修行不清楚，应当断定“以此修行道路，彼者不能获得出世间法”。但如果他的来路修行清楚，则可以理解为“此比库于长期三年的教诲中恪守正念，勤勉觉醒，修学四种缘起条件，心念纯净如持水于空中不漏”。据此，对该比库的情况可以陈述修行道路与他的说明相符。正如喻言说——“犹如河水与扬子水汇合而成一流，贤圣导师所说众弟子的出离路径亦如是，通向涅槃与修行之道相接合”（见《中部．尼惹尼经》2.296），这喻示修行道路的相应连贯性。

Apica kho na ettakenāpi sakkāro kātabbo. Kasmā? Ekaccassa hi puthujjanassāpi sato khīṇāsavapaṭipattisadisā paṭipadā hoti, tasmā so bhikkhu tehi tehi upāyehi uttāsetabbo. Khīṇāsavassa nāma asaniyāpi matthake patamānāya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā na hoti. Sacassa bhayaṃ vā chambhitattaṃ vā lomahaṃso vā uppajjati, ‘‘na tvaṃ arahā’’ti apanetabbo. Sace pana abhīrū acchambhī anutrāsī hutvā sīho viya nisīdati, ayaṃ bhikkhu sampannaveyyākaraṇo samantā rājarājamahāmattādīhi pesitaṃ sakkāraṃ arahatīti.

但即便如此，也不可轻易对他表示尊敬。为何？即使是某些凡夫，在内心有涅槃果之实践时，亦具备相应的修行道路，因此应当激励他努力修行。所谓已得涅槃者，其内心如雷鸣之声，不会生生恐惧或惊悸感。如若对方内心生起恐惧、不安和害怕，如同狮子般坐定，他则是成熟的阐释者，在众王侯大臣等人面前被尊为阿拉汉，理应获得敬重。

Pāpicchoti yā sā ‘‘idhekacco dussīlova samāno sīlavāti maṃ jano jānātūti icchatī’’tiādinā (vibha. 851) nayena vuttā pāpicchā tāya samannāgato. Icchāpakatoti tāya pāpikāya icchāya apakato abhibhūto pārājiko hutvā.

所谓嫉妒者，为“某人起意想知我因行为不善而堕落”的妄念而生，此即所说的嫉妒心。此种嫉妒心，称为恶心。具有此恶心者，因嫉妒随其兽性支配，违反戒律而堕落为巴拉基咖（根本犯错戒者）。

Visuddhāpekkhoti attano visuddhiṃ apekkhamāno icchamāno patthayamāno. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ, bhikkhubhāvo hissa saggantarāyo ceva hoti maggantarāyo ca. Vuttañhetaṃ – ‘‘sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatī’’ti (dha. pa. 311). Aparampi vuttaṃ – ‘‘sithilo hi paribbājo, bhiyyo ākirate raja’’nti (dha. pa. 313). Iccassa bhikkhubhāvo visuddhi nāma na hoti . Yasmā pana gihī vā upāsako vā ārāmiko vā sāmaṇero vā hutvā dānasaraṇasīlasaṃvarādīhi saggamaggaṃ vā jhānavimokkhādīhi mokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti, tasmā taṃ visuddhiṃ apekkhanato ‘‘visuddhāpekkho’’ti vuccati. Teneva cassa padabhājane ‘‘gihī vā hotukāmo’’tiādi vuttaṃ.

所谓清净观察，是指观其自身清净，而怀有希望与求取之心。因当他已犯根本犯，留在比库的身份中，无法获得禅那等功德，且此比库成为往生天界与解脱道的障碍。据说“这常人是极难可信之对象，在地狱中受难”（见《法句经》311偈）；又说“松懈的游方比库，污垢日增”（见《法句经》313偈）。故此游方比库不能称为清净者。但若是居家者、近事男、尼姑、沙玛内等，因施舍、皈依戒律守护等，能够成就通往天道或禅定解脱的道路，故其身份可称清净者。因此视为清净观察者，故此有“观察清净者”之名。于其教诲中亦有“愿居家者亦可成就”等语。

Evaṃ vadeyyāti evaṃ bhaṇeyya. Kathaṃ? ‘‘Ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī’’ti. Padabhājane pana ‘‘evaṃ vadeyyā’’ti idaṃ padaṃ anuddharitvāva yathā vadanto ‘‘ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī’’ti vadati nāmāti vuccati, taṃ ākāraṃ dassetuṃ ‘‘nāhaṃ ete dhamme jānāmī’’tiādi vuttaṃ. Tucchaṃ musā vilapinti ahaṃ vacanatthavirahato tucchaṃ vañcanādhippāyato musā vilapiṃ, abhaṇinti vuttaṃ hoti. Padabhājane panassa aññena padabyañjanena atthamattaṃ dassetuṃ ‘‘tucchakaṃ mayā bhaṇita’’ntiādi vuttaṃ.

应当如此陈说，即应如此言说。为何如此？因其言：“在未出生之前，我如是知晓未曾见过的事。”于教诲中，此语从而得以保全，被视为“我在未出生前曾知此等法，虽未见过亦洞察其理”。对此话的表现方式，有如“非我所知法等”，存在这里的旨意。无意义的妄言虚妄、无端诳骗的妄语，显然为谤破真理的语言。而在教诲中，有其他字词组成表示该意义，如“此话是我所说的空谈”。

Purime upādāyāti purimāni tīṇi pārājikāni āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

从前那些犯下三种巴拉基（根本重罪）者，称为执着者。对此，其余法则皆据前文所述的经典教令，明确且详尽无疑。

Padabhājanīyavaṇṇanā词句分解注释

§199

199. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi ‘‘jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratī’’ti evaṃ saṃkhitteneva uttarimanussadhammo dassito, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbe sabbākārena nayaṃ gahetuṃ sakkonti, tasmā sabbākārena nayaggahaṇatthaṃ puna tadeva padabhājanaṃ mātikāṭhāne ṭhapetvā vitthārato uttarimanussadhammaṃ dassetvā āpattibhedaṃ dassetukāmo ‘‘jhānanti paṭhamaṃ jhānaṃ, dutiyaṃ jhāna’’ntiādimāha. Tattha paṭhamajjhānādīhi mettājhānādīnipi asubhajjhānādīnipi ānāpānassatisamādhijjhānampi lokiyajjhānampi lokuttarajjhānampi saṅgahitameva. Tasmā ‘‘paṭhamaṃ jhānaṃ samāpajjintipi…pe… catutthaṃ jjhānaṃ, mettājhānaṃ, upekkhājhānaṃ asubhajjhānaṃ ānāpānassatisamādhijjhānaṃ , lokiyajjhānaṃ, lokuttarajjhānaṃ samāpajji’’ntipi bhaṇanto pārājikova hotīti veditabbo.

第199条。此处所说的戒律教导，依次逐语细分，如今因其所示内容在下述戒条类别中：「禅那、解脱、定、三摩地、智见……至『于空室中欢喜』」等，依此概要仅示上人戒律，不详尽加罪，以免烦冗劳役。因概要说明不能包摄所有细节要件，故为兼顾全面施教，将所有戒条类别依词条列于戒律概要表中，同时详解上层戒律，区别罪过。以「禅那，即初禅、二禅」等开头排列。此中包括初禅等禅定、慈心禅、他禅、无色禅、入出息念禅、世俗禅定及出世间禅定，均统合分类。由此可知，论及“初禅禅定已得…”等等，统属重大根本戒律，实可理解为巴拉基。

Suṭṭhu mutto vividhehi vā kilesehi muttoti vimokkho. So panāyaṃ rāgadosamohehi suññattā suññato. Rāgadosamohanimittehi animittattā animitto. Rāgadosamohapaṇidhīnaṃ abhāvato appaṇihitoti vuccati. Cittaṃ samaṃ ādahati ārammaṇe ṭhapetīti samādhi. Ariyehi samāpajjitabbato samāpatti. Sesamettha vuttanayameva. Ettha ca vimokkhattikena ca samādhittikena ca ariyamaggova vutto. Samāpattittikena pana phalasamāpatti. Tesu yaṃkiñci ekampi padaṃ gahetvā ‘‘ahaṃ imassa lābhīmhī’’ti bhaṇanto pārājikova hoti.

解脱自在者，即以多种烦恼断除者谓解脱。由贪欲、嗔恚、痴迷空寂称解脱之本质。因无缘无因，故称无因相。贪嗔痴三毒无留故曰无留相。心平静专注于境，即三摩地。须由圣者正证，此处亦如前所示。所证解脱是：既作止静，又得三摩地，即为圣道。果位之三摩地则称为证得。于此只说解脱与三摩地。于戒律上，将此划为圣道相应。果证三摩地归于果位证得。取任一证段，心言“我得此利”，即构成巴拉基。

Tisso vijjāti pubbenivāsānussati, dibbacakkhu, āsavānaṃ khaye ñāṇanti. Tattha ekissāpi nāmaṃ gahetvā ‘‘ahaṃ imissā vijjāya lābhīmhī’’ti bhaṇanto pārājiko hoti. Saṅkhepaṭṭhakathāyaṃ pana ‘‘vijjānaṃ lābhīmhī’ti bhaṇantopi ‘tissannaṃ vijjānaṃ lābhīmhī’ti bhaṇantopi pārājiko vā’’ti vuttaṃ. Maggabhāvanāpadabhājane vuttā sattatiṃsabodhipakkhiyadhammā maggasampayuttā lokuttarāva idhādhippetā. Tasmā lokuttarānaṃ satipaṭṭhānānaṃ sammappadhānānaṃ iddhipādānaṃ indriyānaṃ balānaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa lābhīmhīti vadato pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ‘‘satipaṭṭhānānaṃ lābhīmhī’ti evaṃ ekekakoṭṭhāsavasenāpi ‘kāyānupassanāsatipaṭṭhānassa lābhīmhī’ti evaṃ tattha ekekadhammavasenāpi vadato pārājikamevā’’ti vuttaṃ tampi sameti. Kasmā? Maggakkhaṇuppanneyeva sandhāya vuttattā. Phalasacchikiriyāyapi ekekaphalavasena pārājikaṃ veditabbaṃ.

三种智慧为：温习前行善法，天眼通，烦恼断除之慧。因执持其中一法心言“我得此智”，即成立巴拉基。简释注谓即言“我得智慧”者或言“三种智慧”者亦可成立巴拉基。根于道之养成，七种觉支相续，俱属出世间安住者。故世间念处、正勤、定力、根力、觉支、圣八正道诸皆是智慧之所得，故谓为巴拉基。大注中又于广义经典如大教授等经论，谓单独依其各念处分别“得其利”，亦为巴拉基。缘由在于唯于现行圣道阶段，名之为成就。又于果位证见阶段，一切果报之获得，分别心称“我得”，皆须视为巴拉基。

Rāgassa pahānantiādittike kilesappahānameva vuttaṃ. Taṃ pana yasmā maggena vinā natthi, tatiyamaggena hi kāmarāgadosānaṃ pahānaṃ, catutthena mohassa, tasmā ‘‘rāgo me pahīno’’tiādīni vadatopi pārājikaṃ vuttaṃ.

断除贪欲为断除根本烦恼之主要说法。因无圣道，便无断除贪欲与嗔恚之法，因第三圣道断除贪嗔，第四圣道断除痴惑。故人心言“贪已断尽”等语，同样成立巴拉基。

Rāgā cittaṃ vinīvaraṇatātiādittike lokuttaracittameva vuttaṃ. Tasmā ‘‘rāgā me cittaṃ vinīvaraṇa’’ntiādīni vadatopi pārājikameva.

贪欲障碍心意，即断绝烦恼之出世心意。故言“贪欲障碍我心”等语，亦应视为犯巴拉基。

Suññāgārapadabhājane pana yasmā jhānena aghaṭetvā ‘‘suññāgāre abhiramāmī’’ti vacanamattena pārājikaṃ nādhippetaṃ, tasmā ‘‘paṭhamena jhānena suññāgāre abhiratī’’tiādi vuttaṃ. Tasmā yo jhānena ghaṭetvā ‘‘iminā nāma jhānena suññāgāre abhiramāmī’’ti vadati, ayameva pārājiko hotīti veditabbo.

关于在空宅中的修习，因通过禅定打破了妄想执着而说“我在空宅得喜”，仅凭此语不足以触犯巴拉基戒条，因此有“初禅得于空宅喜悦”之说。故若有人以禅定破执而称“此所谓禅定中得空宅喜悦”，当知此即犯巴拉基戒条。

Yāca ‘‘ñāṇa’’nti imassa padabhājane ambaṭṭhasuttādīsu (dī. ni. 1.254 ādayo) vuttāsu aṭṭhasu vijjāsu vipassanāñāṇamanomayiddhiiddhividhadibbasotacetopariyañāṇabhedā pañca vijjā na āgatā, tāsu ekā vipassanāva pārājikavatthu na hoti, sesā hontīti veditabbā. Tasmā ‘‘vipassanāya lābhīmhī’’tipi ‘‘vipassanāñāṇassa lābhīmhī’’tipi vadato pārājikaṃ natthi. Phussadevatthero pana bhaṇati – ‘‘itarāpi catasso vijjā ñāṇena aghaṭitā pārājikavatthū na honti. Tasmā ‘manomayassa lābhīmhi, iddhividhassa, dibbāya sotadhātuyā, cetopariyassa lābhīmhī’ti vadatopi pārājikaṃ natthī’’ti. Taṃ tassa antevāsikeheva paṭikkhittaṃ – ‘‘ācariyo na ābhidhammiko bhummantaraṃ na jānāti, abhiññā nāma catutthajjhānapādakova mahaggatadhammo, jhāneneva ijjhati. Tasmā manomayassa lābhīmhī’ti vā ‘manomayañāṇassa lābhīmhī’ti vā yathā vā tathā vā vadatu pārājikamevā’’ti. Ettha ca kiñcāpi nibbānaṃ pāḷiyā anāgataṃ, atha kho ‘‘nibbānaṃ me patta’’nti vā ‘‘sacchikata’’nti vā vadato pārājikameva. Kasmā? Nibbānassa nibbattitalokuttarattā. Tathā ‘‘cattāri saccāni paṭivijjhiṃ paṭividdhāni mayā’’ti vadatopi pārājikameva. Kasmā? Saccappaṭivedhoti hi maggassa pariyāyavacanaṃ. Yasmā pana ‘‘tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, kriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjatī’’ti vibhaṅge (vibha. 746) vuttaṃ. Tasmā ‘‘dhammapaṭisambhidāya lābhīmhī’’ti vā, ‘‘nirutti…pe… paṭibhānapaṭisambhidāya lābhīmhī’’ti vā ‘‘lokiyaatthapaṭisambhidāya lābhīmhī’’ti vā vuttepi pārājikaṃ natthi. ‘‘Paṭisambhidānaṃ lābhīmhī’’ti vutte na tāva sīsaṃ otarati. ‘‘Lokuttaraatthapaṭisambhidāya lābhīmhī’’ti vutte pana pārājikaṃ hoti. Saṅkhepaṭṭhakathāyaṃ pana atthapaṭisambhidāppattomhīti avisesenāpi vadato pārājikaṃ vuttaṃ. Kurundiyampi ‘‘na muccatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘ettāvatā pārājikaṃ natthi, ettāvatā sīsaṃ na otarati, ettāvatā na pārājika’’nti vicāritattā na sakkā aññaṃ pamāṇaṃ kātunti.

“知”—用于此处意义，如《采八经》中所述，包括八种知识：贯通禅观慧、心之状态变迁、神通能力、辟支佛之识、天耳通、他心通、天眼通、漏尽智等五种知识未曾出现，其中只有贯通禅观慧无犯巴拉基戒条，其余皆非犯戒事。故“得禅观慧者”或称“禅观慧之得”，并不构成犯戒。长老富萨德则言，其他四种知识虽具，但无犯巴拉基戒条，说“如意识之得、神通之得、天耳所界之得、心外境界知之得”，虽言亦无犯戒。此乃因师不通《法》故不知正定四禅为大正法，故“如意识之得”或“意乐知之得”说法随意，其实皆为犯戒。此中无论是称涅槃为未到来，或称“我已得涅槃”“已真证”，皆属犯戒，何故？因涅槃为世外至胜，诸如“我已证四圣谛、洞悉四谛”言论亦属犯戒，何故？因为证谛者为道之总称。释迦文佛所言“在三种洞察中，身、语、意均生诸四慧，遂生行，遂生义之洞察，悉生于四道及其果” （《分别经》746页）故“法洞察之得”，“诵经洞察之得”，“俗事洞察之得”等虽言，亦无犯戒。谓“洞察之得”尚未触及头目之境界；但若言“世间超越之义洞察得”则犯戒。简略论之，《相应长部注》云“义洞察得之详说唯此具犯戒”，“迦论集”亦云“不免于戒”；《大长部注》则言“如此为止，无犯戒，不再有别度量”皆言至此为度量。

‘‘Nirodhasamāpattiṃ samāpajjāmī’’ti vā ‘‘lābhīmhāhaṃ tassā’’ti vā vadatopi pārājikaṃ natthi. Kasmā? Nirodhasamāpattiyā neva lokiyattā na lokuttarattāti. Sace panassa evaṃ hoti – ‘‘nirodhaṃ nāma anāgāmī vā khīṇāsavo vā samāpajjati, tesaṃ maṃ aññataroti jānissatī’’ti byākaroti, so ca naṃ tathā jānāti, pārājikanti mahāpaccarisaṅkhepaṭṭhakathāsu vuttaṃ. Taṃ vīmaṃsitvā gahetabbaṃ.

言“已入灭尽定”或“已得入灭”，亦无犯戒。何以故？灭尽定既非俗间所得，更非世间超越之法。若有此人自言“灭尽定为非来者或漏尽者所至，我为其中一者”等自识，便落犯戒。此说见于《大比库传》等书，故应审查持之。

‘‘Atītabhave kassapasammāsambuddhakāle sotāpannomhī’’ti vadatopi pārājikaṃ natthi. Atītakkhandhānañhi parāmaṭṭhattā sīsaṃ na otaratīti. Saṅkhepaṭṭhakathāyaṃ pana ‘‘atīte aṭṭhasamāpattilābhīmhī’’ti vadato pārājikaṃ natthi, kuppadhammattā idha pana ‘‘atthi akuppadhammattāti keci vadantī’’ti vuttaṃ. Tampi tattheva ‘‘atītattabhāvaṃ sandhāya kathentassa pārājikaṃ na hoti, paccuppannattabhāvaṃ sandhāya kathentasseva hotī’’ti paṭikkhittaṃ.

言“过去世尊时我已为须陀洹果”亦无犯戒。因过去之事无现时犯戒之限。于《相应长部注》则语“过去得八种已成者”，如说亦无犯戒，但因性质有苛刻者言“有无苛刻之分”，此处已断言“谈论过去已成者无犯戒，唯谈现时已成者则犯戒”而已。

Suddhikavārakathāvaṇṇanā单纯段论的注释

§200

200. Evaṃ jhānādīni dasa mātikāpadāni vitthāretvā idāni uttarimanussadhammaṃ ullapanto yaṃ sampajānamusāvādaṃ bhaṇati, tassa aṅgaṃ dassetvā tasseva vitthārassa vasena cakkapeyyālaṃ bandhanto ullapanākārañca āpattibhedañca dassetuṃ ‘‘tīhākārehī’’tiādimāha. Tattha suddhikavāro vattukāmavāro paccayapaṭisaṃyuttavāroti tayo mahāvārā. Tesu suddhikavāre paṭhamajjhānaṃ ādiṃ katvā yāva mohā cittaṃ vinīvaraṇapadaṃ, tāva ekamekasmiṃ pade samāpajjiṃ, samāpajjāmi, samāpanno, lābhīmhi, vasīmhi, sacchikataṃ mayāti imesu chasu padesu ekamekaṃ padaṃ tīhākārehi, catūhi, pañcahi, chahi, sattahākārehīti evaṃ pañcakkhattuṃ yojetvā suddhikanayo nāma vutto. Tato paṭhamañca jhānaṃ, dutiyañca jhānanti evaṃ paṭhamajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭentena sabbapadāni ghaṭetvā teneva vitthārena khaṇḍacakkaṃ nāma vuttaṃ. Tañhi puna ānetvā paṭhamajjhānādīhi na yojitaṃ, tasmā ‘‘khaṇḍacakka’’nti vuccati. Tato dutiyañca jhānaṃ, tatiyañca jhānanti evaṃ dutiyajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭetvā puna ānetvā paṭhamajjhānena saddhiṃ sambandhitvā teneva vitthārena baddhacakkaṃ nāma vuttaṃ. Tato yathā dutiyajjhānena saddhiṃ, evaṃ tatiyajjhānādīhipi saddhiṃ, ekamekaṃ padaṃ ghaṭetvā puna ānetvā dutiyajjhānādīhi saddhiṃ sambandhitvā teneva vitthārena aññānipi ekūnatiṃsa baddhacakkāni vatvā ekamūlakanayo niṭṭhāpito. Pāṭho pana saṅkhepena dassito, so asammuyhantena vitthārato veditabbo.

第二百条。释十个与禅定相关的根本范畴。如以禅定开始，直至无明生心之位，依据六个对应词，以三种方式叙述。三大分别为净言、欲言和因缘相续。于净言中，以初禅起始，至心无染垢止，依次单字成立单元，如“成就”、“成具”、“成得”、“持有”、“证知”等，六字为一组，共五组，称为净言步骤。然后由初禅、第二禅等以逐字组合，成“断轮”，再结合第二、第三禅组成“结轮”，依次以顺序连接，构成三十减一结轮，即一个根法体系。此节选述甚繁，阐释须细致。

Yathā ca ekamūlako, evaṃ dumūlakādayopi sabbamūlakapariyosānā catunnaṃ satānaṃ upari pañcatiṃsa nayā vuttā. Seyyathidaṃ – dvimūlakā ekūnatiṃsa, timūlakā aṭṭhavīsa, catumūlakā sattavīsa; evaṃ pañcamūlakādayopi ekekaṃ ūnaṃ katvā yāva tiṃsamūlakā, tāva veditabbā. Pāṭhe pana tesaṃ nāmampi saṅkhipitvā ‘‘idaṃ sabbamūlaka’’nti tiṃsamūlakanayo eko dassito. Yasmā ca suññāgārapadaṃ jhānena aghaṭitaṃ sīsaṃ na otarati, tasmā taṃ anāmasitvā mohā cittaṃ vinīvaraṇapadapariyosānāyeva sabbattha yojanā dassitāti veditabbā. Evaṃ paṭhamajjhānādīni paṭipāṭiyā vā uppaṭipāṭiyā vā dutiyajjhānādīhi ghaṭetvā vā aghaṭetvā vā samāpajjintiādinā nayena ullapato mokkho natthi, pārājikaṃ āpajjatiyevāti.

如“一根本”、则“多根本”等诸种根本以四百为界限宣布。譬如二根本为三十一，三根本为二十八，四根本为二十七，如此以五根本开始逐减至三十根本。该节简述名称，称“三十根本”之一。由上文所见，空宅禅定中断其根本，头目便不脱离，故此明示，起于初禅等之次第，虽依次修习或反复修习，若离根本凋零，则无得脱，是为犯巴拉基。

Imassa atthassa dassanavasena vutte ca panetasmiṃ suddhikamahāvāre ayaṃ saṅkhepato atthavaṇṇanā – tīhākārehīti sampajānamusāvādassa aṅgabhūtehi tīhi kāraṇehi. Pubbevassa hotīti pubbabhāgeyeva assa puggalassa evaṃ hoti ‘‘musā bhaṇissa’’nti. Bhaṇantassa hotīti bhaṇamānassa hoti. Bhaṇitassa hotīti bhaṇite assa hoti, yaṃ vattabbaṃ tasmiṃ vutte hotīti attho. Atha vā bhaṇitassāti vuttavato niṭṭhitavacanassa hotīti. Yo evaṃ pubbabhāgepi jānāti, bhaṇantopi jānāti, pacchāpi jānāti, ‘‘musā mayā bhaṇita’’nti so ‘‘paṭhamajjhānaṃ samāpajji’’nti bhaṇanto pārājikaṃ āpajjatīti ayamettha attho dassito. Kiñcāpi dassito, atha kho ayamettha viseso – pucchā tāva hoti ‘‘‘musā bhaṇissa’nti pubbabhāgo atthi, ‘musā mayā bhaṇita’nti pacchābhāgo natthi, vuttamattameva hi koci pamussati, kiṃ tassa pārājikaṃ hoti, na hotī’’ti? Sā evaṃ aṭṭhakathāsu vissajjitā – pubbabhāge ‘‘musā bhaṇissa’’nti ca bhaṇantassa ‘‘musā bhaṇāmī’’ti ca jānato pacchābhāge ‘‘musā mayā bhaṇita’’nti na sakkā na bhavituṃ. Sacepi na hoti pārājikameva. Purimameva hi aṅgadvayaṃ pamāṇaṃ. Yassāpi pubbabhāge ‘‘musā bhaṇissa’’nti ābhogo natthi, bhaṇanto pana ‘‘musā bhaṇāmī’’ti jānāti, bhaṇitepi ‘‘musā mayā bhaṇita’’nti jānāti, so āpattiyā na kāretabbo. Pubbabhāgo hi pamāṇataro. Tasmiṃ asati davā bhaṇitaṃ vā ravā bhaṇitaṃ vā hotī’’ti.

关于此义的显现法，已述及本清净大戒中简略意义的说明——所谓三业，是指具足正知的妄语行为的三因。过去有此，是谓在先部分，其谓一人如是持有‘即将说妄语’之意。‘言者有’，谓言语之施行者也。‘所言者有’，谓言语本身存在，即此当说之义。而‘言者有’又或谓言语行已成之断语者。若有既知先部分，复知言者中及后部分言“妄语为我言”的，则谓此语造作者达成初识，因而言行犯巴拉基戒，此即此处所明。且又明此义，有一特别——曾问曰：“‘妄语为说’之先部分存在，而‘妄语为我所说’之后部分不存，仅有单一句文如斯，谁能据此言犯巴拉基戒？然戒不犯。”此疑释已于注疏中。当先部分‘妄语许说’与言者自知妄语行之结合，后部分识“妄语为我所说”无法成立时，亦非犯巴拉基戒。盖先部分为法的标准。若先部分‘妄语发愿’不具，则即便言者知妄语行且知后部分‘妄语为我所说’，也不得犯戒。先部分为标准低者。若此不具，言者虽知，亦不得承受戒责。且先部分为实量，若不存，则后部所言不为戒律所取，此义云尔。

Ettha ca taṃñāṇatā ca ñāṇasamodhānañca pariccajitabbaṃ. Taṃñāṇatā pariccajitabbāti yena cittena ‘‘musā bhaṇissa’’nti jānāti, teneva ‘‘musā bhaṇāmī’’ti ca ‘‘musā mayā bhaṇita’’nti ca jānātīti evaṃ ekacitteneva tīsu khaṇesu jānātīti ayaṃ taṃññaṇatā pariccajitabbā, na hi sakkā teneva cittena taṃ cittaṃ jānituṃ yathā na sakkā teneva asinā so asi chinditunti. Purimaṃ purimaṃ pana cittaṃ pacchimassa pacchimassa cittassa tathā uppattiyā paccayo hutvā nirujjhati. Tenetaṃ vuccati –

此中，所谓知见和智解应当舍弃。所谓舍弃知见者，谓以心知‘妄语将说’，而不以同一心知‘妄语为我所言’与‘妄语由我所说’，即此心不能同时于三时地——先、中、后三刻间知悉，故此所说之知见当舍弃。盖不能以同一心知其义，犹如不能以同一剑断断剑。昔亦如是，心逐渐生灭，乃依生起而渐灭。此名曰——

‘‘Pamāṇaṃ pubbabhāgova, tasmiṃ sati na hessati;

“标准唯当是先部分，若具此则后部无碍；

Sesadvayanti nattheta, miti vācā tivaṅgikā’’ti.

两者皆无，则此言为三分。”

‘‘Ñāṇasamodhānaṃ pariccajitabba’’nti etāni tīṇi cittāni ekakkhaṇe uppajjantīti na gahetabbāni. Idañhi cittaṃ nāma –

所谓‘舍弃智解’者，即是三种心同时生起不可取。此即所谓心续——

Aniruddhamhi paṭhame, na uppajjati pacchimaṃ;

初者未断，后者不生。

Nirantaruppajjanato, ekaṃ viya pakāsati.

因持续不断地现起，就好像显现出一样。

Ito paraṃ pana yvāyaṃ ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti sampajānamusā bhaṇati, yasmā so ‘‘natthi me paṭhamaṃ jhāna’’nti evaṃdiṭṭhiko hoti, tassa hi atthevāyaṃ laddhi. Tathā ‘‘natthi me paṭhamaṃ jhāna’’nti evamassa khamati ceva ruccati ca. Evaṃsabhāvameva cassa cittaṃ ‘‘natthi me paṭhamaṃ jhāna’’nti. Yadā pana musā vattukāmo hoti, tadā taṃ diṭṭhiṃ vā diṭṭhiyā saha khantiṃ vā diṭṭhikhantīhi saddhiṃ ruciṃ vā, diṭṭhikhantirucīhi saddhiṃ bhāvaṃ vā vinidhāya nikkhipitvā paṭicchādetvā abhūtaṃ katvā bhaṇati, tasmā tesampi vasena aṅgabhedaṃ dassetuṃ ‘‘catūhākārehī’’tiādi vuttaṃ. Parivāre ca ‘‘aṭṭhaṅgiko musāvādo’’ti (paṭi. 328) vuttattā tattha adhippetāya saññāya saddhiṃ aññopi idha ‘‘aṭṭhahākārehī’’ti eko nayo yojetabbo.

但是以后如果有人谬说“已成就初禅”，由于他有“我没有初禅”的见解，这被认为是自己的所得。因为他既否认“我有初禅”，亦同时欣厌此事。心的本性即如此，常存“我没有初禅”的想法。当他渴望虚妄地说法时，就会伴随着他的见解和对见解的忍受，以及与见忍和喜悦相应，隐藏、掩盖真实现状，假装有所成就，因此才说“由四相成就”等等。关于其伴随说法有“八支虚妄语”之法（见卷328），該处因其被归入对治所应分别的见，另有人同此法门提出“一由八相说法”的道理，应予接纳。

Ettha ca vinidhāya diṭṭhinti balavadhammavinidhānavasenetaṃ vuttaṃ. Vinidhāya khantintiādīni tato dubbaladubbalānaṃ vinidhānavasena. Vinidhāya saññanti idaṃ panettha sabbadubbaladhammavinidhānaṃ. Saññāmattampi nāma avinidhāya sampajānamusā bhāsissatīti netaṃ ṭhānaṃ vijjati. Yasmā pana ‘‘samāpajjissāmī’’tiādinā anāgatavacanena pārājikaṃ na hoti, tasmā ‘‘samāpajji’’ntiādīni atītavattamānapadāneva pāṭhe vuttānīti veditabbāni.

这里说到“分别”即因强制性之分别力而表述。后从“忍”等词义，引申为强弱两种分别之力。“分别”在此乃全然是对恶法的分别。甚至对相应念量，都不会无分别地说虚妄语，故此处无此义。由于“将要成就”等未来时态说法不犯巴拉基犯，因此“已成就”等过去现在时说法应归入此处所说，必须明了。

§207

207. Ito paraṃ sabbampi imasmiṃ suddhikamahāvāre uttānatthameva. Na hettha taṃ atthi – yaṃ iminā vinicchayena na sakkā bhaveyya viññātuṃ, ṭhapetvā kilesappahānapadassa padabhājane ‘‘rāgo me catto vanto’’tiādīnaṃ padānaṃ atthaṃ. Svāyaṃ vuccati – ettha hi cattoti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vantoti idaṃ puna anādiyanabhāvadassanavasena. Muttoti idaṃ santatito vimocanavasena. Pahīnoti idaṃ muttassāpi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhoti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena. Ukkheṭitoti idaṃ ariyamaggena uttāsitattā puna anallīyanabhāvadassanavasena. Svāyamattho saddasatthato pariyesitabbo . Samukkheṭitoti idaṃ suṭṭhu uttāsetvā aṇusahagatassāpi puna anallīyanabhāvadassanavasena vuttanti.

207. 以后对这一切称为清净大水轮的提升作用。此处无其他因缘存在——是用以说明前面放下烦恼等词句诸语义。自说此理，“四”表示倍数起源之数目，“忘”表示无始无明的现象，“得解脱”表示连续不断的解脱，“放下”表示解脱亦无挂碍放下，“回头弃断”表示之前持有的断舍，“发扬”表示由圣道而兴起，且再次回复无明未断之现象。其本意须就字面对照理解。由此，“全面揭发”即正确发扬，与同在未断恶现象中的含义相符合。

Suddhikavārakathā niṭṭhitā. · 单纯段论结束。

Vattukāmavārakathā欲说段论

§215

215. Vattukāmavārepi ‘‘tīhākārehī’’tiādīnaṃ attho, vārapeyyālappabhedo ca sabbo idha vuttanayeneva veditabbo. Kevalañhi yaṃ ‘‘mayā virajjhitvā aññaṃ vattukāmena aññaṃ vuttaṃ, tasmā natthi mayhaṃ āpattī’’ti evaṃ okāsagavesakānaṃ pāpapuggalānaṃ okāsanisedhanatthaṃ vutto. Yatheva hi ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo ‘‘dhammaṃ paccakkhāmī’’tiādīsu sikkhāpaccakkhānapadesu yaṃ vā taṃ vā vadantopi khette otiṇṇattā sikkhāpaccakkhātakova hoti; evaṃ paṭhamajjhānādīsu uttarimanussadhammapadesu yaṃkiñci ekaṃ vattukāmo tato aññaṃ yaṃ vā taṃ vā vadantopi khette otiṇṇattā pārājikova hoti. Sace yassa vadati, so tamatthaṃ taṅkhaṇaññeva jānāti. Jānanalakkhaṇañcettha sikkhāpaccakkhāne vuttanayeneva veditabbaṃ.

215. 关于想要说法者“由三相成就”等意，可连带了解诸色异类等的区别。仅对那些心已熄灭而对其他想说不同法义的邪恶人，被称为制止空谈利益。正如“亲睹佛陀”的欲望，“亲闻法语”等施教条件中，若有人对此越出界限，犯规由教法规章判定；对初禅等，属于更高的人界诸法，若有人言语超出界限，即犯戒。如言语者心中所知，他自知戒律相应特征，故此处必须按照授教条件来分别了解。

Ayaṃ pana viseso – sikkhāpaccakkhānaṃ hatthamuddāya sīsaṃ na otarati. Idaṃ abhūtārocanaṃ hatthamuddāyapi otarati. Yo hi hatthavikārādīhipi aṅgapaccaṅgacopanehi abhūtaṃ uttarimanussadhammaṃ viññattipathe ṭhitassa puggalassa āroceti, so ca tamatthaṃ jānāti, pārājikova hoti. Atha pana yassa āroceti, so na jānāti ‘‘ki ayaṃ bhaṇatī’’ti, saṃsayaṃ vā āpajjati, ciraṃ vīmaṃsitvā vā pacchā jānāti, appaṭivijānanto icceva saṅkhyaṃ gacchati. Evaṃ appaṭivijānantassa vutte thullaccayaṃ hoti. Yo pana jhānādīni attano adhigamavasena vā uggahaparipucchādivasena vā na jānāti, kevalaṃ jhānanti vā vimokkhoti vā vacanamattameva sutaṃ hoti, sopi tena vutte ‘‘jhānaṃ kira samāpajjinti esa vadatī’’ti yadi ettakamattampi jānāti, jānāticceva saṅkhyaṃ gacchati. Tassa vutte pārājikameva. Seso ekassa vā dvinnaṃ vā bahūnaṃ vā niyamitāniyamitavasena viseso sabbo sikkhāpaccakkhānakathāyaṃ vuttanayeneva veditabboti.

此处特别说明——授教条件中的举手行为不能低头。即使是极其不当的举手也不能低头。真正了解详细行为和身体变化的，若用这些作为超度人间正法的明显迹象，则知此法理属戒律。若有人举手而不知所说何事，产生怀疑，迟迟不明，后来才明，且不了解时只进行计算，这便犯下了土喇吒亚犯。若因其不知而犯的，称为愚昧犯。至于禅定等法由自己所证悟，或由启发深问而不知实义者，且仅闻说禅定、解脱等名词，虽然如此他说“禅定好像已成就”而知这一层面，仍属于犯戒。后面其他一人、二人或多人视情况详解违犯及不违犯的区别，均当依授教条件逐条解释。

Vattukāmavārakathā niṭṭhitā. · 欲说段论结束。

Paccayapaṭisaṃyuttavārakathā与缘相应段论

§220

220. Paccayapaṭisaṃyuttavārepi – sabbaṃ vārapeyyālabhedaṃ pubbe āgatapadānañca atthaṃ vuttanayeneva ñatvā pāḷikkamo tāva evaṃ jānitabbo. Ettha hi ‘‘yo te vihāre vasi, yo te cīvaraṃ paribhuñji, yo te piṇḍapātaṃ paribhuñji, yo te senāsanaṃ paribhuñji, yo te gilānapaccayabhesajjaparikkhāraṃ paribhuñjī’’ti ime pañca paccattavacanavārā, ‘‘yena te vihāro paribhutto’’tiādayo pañca karaṇavacanavārā, ‘‘yaṃ tvaṃ āgamma vihāraṃ adāsī’’tiādayo pañca upayogavacanavārā vuttā , tesaṃ vasena idha vuttena suññāgārapadena saddhiṃ pubbe vuttesu paṭhamajjhānādīsu sabbapadesu vārapeyyālabhedo veditabbo. ‘‘Yo te vihāre, yena te vihāro, yaṃ tvaṃ āgamma vihāra’’nti evaṃ pariyāyena vuttattā pana ‘‘aha’’nti ca avuttattā paṭivijānantassa vuttepi idha thullaccayaṃ, apaṭivijānantassa dukkaṭanti ayamettha vinicchayo.

220. 关于因缘相应的章节，也应当知道所有关于布施分舍的差别，必须先了解此前经典中所述的教义。这里云：“汝在何处住，有何法衣，受何饭食，坐何座席，受何疾病因缘药物品的供养”，这五句属个人所有的陈说之词；“由何所及的住处得到供养”等五句为做行动机的陈说之词；“以何因缘得此住处”五句则为修持方法的陈说之词。依此可知，这些无所有法舍的差别，应和之前经典中关于初禅诸处等各处的布施分舍差别相符合。又如“汝在何处住，住处为何，以何因缘得此住处”等此种同义转述，但有时未加“我”字，仅口头念诵之时，对知晓者而言此非大碍，但对不晓者则为过失，此处即为判断之依据。

Anāpattibhedakathā无犯差别论

Evaṃ vitthāravasena āpattibhedaṃ dassetvā idāni anāpattiṃ dassento ‘‘anāpatti adhimānenā’’tiādimāha. Tattha adhimānenāti adhigatamānena samudācarantassa anāpatti. Anullapanādhippāyassāti kohaññe icchācāre aṭhatvā anullapanādhippāyassa sabrahmacārīnaṃ santike aññaṃ byākarontassa anāpatti. Ummattakādayo pubbe vuttanayāeva. Idha pana ādikammikā vaggumudātīriyā bhikkhū. Tesaṃ anāpattīti.

此等广博详尽地示现了犯戒之别。此处又现显无犯戒，称之为“无犯戒重受”，谓通过拥有某种程度而已获无犯戒。所谓碰撞犯戒，乃指某些不善行为兴起时，为阻止粗心状态下犯戒的一种防范。癫狂者等，均依先前经典所载。此处初学者众多。故称之为无犯戒。

Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分别注释终了。

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – hatthamuddāya ārocentassa kāyacittato, vacībhedena ārocentassa vācācittato, ubhayaṃ karontassa kāyavācācittato samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedanaṃ hasantopi hi somanassiko ullapati bhāyantopi majjhattopīti.

在起身等行持中，此戒为三种行持——举手时示意称其身心，言辞上的差别示意口意，身语二行者示意身口意三者。所谓起身，意指行为、认识解脱及心意活动、世间通行行为。身业、口业、不善心念、痛苦三者中，愉悦虽言为乐，惧怖亦属中间，即此意。

Vinītavatthuvaṇṇanā已审定事缘注释

§223

223. Vinītavatthūsu – adhimānavatthu anupaññattiyaṃ vuttanayameva.

223. 关于礼敬的各项事，由无犯戒之故，亦是依先前所述戒律之事。

Dutiyavatthusmiṃ – paṇidhāyāti patthanaṃ katvā. Evaṃ maṃ jano sambhāvessatīti evaṃ araññe vasantaṃ maṃ jano arahatte vā sekkhabhūmiyaṃ vā sambhāvessati, tato lokassa sakkato bhavissāmi garukato mānito pūjitoti. Āpatti dukkaṭassāti evaṃ paṇidhāya ‘‘araññe vasissāmī’’ti gacchantassa padavāre padavāre dukkaṭaṃ. Tathā araññe kuṭikaraṇacaṅkamananisīdananivāsanapāvuraṇādīsu sabbakiccesu payoge payoge dukkaṭaṃ. Tasmā evaṃ araññe na vasitabbaṃ. Evaṃ vasanto hi sambhāvanaṃ labhatu vā mā vā dukkaṭaṃ āpajjati. Yo pana samādinnadhutaṅgo ‘‘dhutaṅgaṃ rakkhissāmī’’ti vā ‘‘gāmante me vasato cittaṃ vikkhipati, araññaṃ sappāya’’nti cintetvā vā ‘‘addhā araññe tiṇṇaṃ vivekānaṃ aññataraṃ pāpuṇissāmī’’ti vā ‘‘araññaṃ pavisitvā arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vā ‘‘araññavāso nāma bhagavatā pasattho, mayi ca araññe vasante bahū sabrahmacārino gāmantaṃ hitvā āraññakā bhavissantī’’ti vā evaṃ anavajjavāsaṃ vasitukāmo hoti, tena vasitabbaṃ.

关于第二项事，所谓‘发愿’，即立愿。譬如有人愿望，道中有人应生，此愿指于荒野中居住者，或于阿拉汉阶段或初果地得成，就会得到众人尊敬、敬重、礼拜。罪过的含义，谓因发此愿言‘我将住于荒野’等，逐项情形俱有不善之过。又，如在荒野中刀剑走动、不能坐卧、居所简陋等，时常都会生多种不善过失。故不宜住于荒野。若果真住了，便生诸种过失。若舍弃世俗，发心修行，自念“我护持苦行”，或心念“村居时心散乱，荒野清净”，或念“待得荒野三种分别之一，必得殊胜感受”，或念“入荒野后若不能得阿拉汉果，必不出外”，或念“荒野生活乃世尊所赞，诸众多比库也舍村居，成就荒野居住”，此种无过之居住之心，便称之为应当住处。

Tatiyavatthusmimpi – ‘‘abhikkantādīni saṇṭhapetvā piṇḍāya carissāmī’’ti nivāsanapārupanakiccato pabhuti yāva bhojanapariyosānaṃ tāva payoge payoge dukkaṭaṃ. Sambhāvanaṃ labhatu vā mā vā dukkaṭameva. Khandhakavattasekhiyavattaparipūraṇatthaṃ pana sabrahmacārīnaṃ diṭṭhānugatiāpajjanatthaṃ vā pāsādikehi abhikkamapaṭikkamādīhi piṇḍāya pavisanto anupavajjo viññūnanti.

关于第三项事，谓‘宏布立愿’者，如愿言‘必当搜集所需物资后入静处食用’等，因具居住相关事务，逐次情形均有不善之过，或有得成或不得成，但此均属不善。因戒律章中有关比库行为规则和应学戒条规定，若比库明知而违犯如施舍入室等，则为不洁净，智慧者清楚此理。

Catutthapañcamavatthūsu – ‘‘yo te vihāre vasī’’ti ettha vuttanayeneva ‘‘aha’’nti avuttattā pārājikaṃ natthi. Attupanāyikameva hi samudācarantassa pārājikaṃ vuttaṃ.

在第四章第五节中，说到“那个住在你舍卫城的……”，这里的“我”字若无明言，是不构成巴拉基戒的。因为只有明显的附带教义行为才被说为巴拉基戒。

Paṇidhāya caṅkamītiādīni heṭṭhā vuttanayāneva.

像“决心”、“行走”等用语，均依下文所说的方式理解。

Saṃyojanavatthusmiṃ – saṃyojanā pahīnātipi ‘‘dasa saṃyojanā pahīnā’’tipi ‘‘ekaṃ saṃyojanaṃ pahīna’’ntipi vadato kilesappahānameva ārocitaṃ hoti, tasmā pārājikaṃ.

于束缚法品中，即便束缚已断，仍以“十种束缚已断”或“一种束缚已断”等句表达，其意在指称烦恼的除尽，故属巴拉基戒。

§224

224. Rahovatthūsu – raho ullapatīti ‘‘rahogato arahā aha’’nti vadati, na manasā cintitameva karoti. Tenettha dukkaṭaṃ vuttaṃ.

224章秘密法品中，“秘密起风”意谓“秘密相关的阿拉汉我”，这里仅指心念上的不思量，故称为恶行。

Vihāravatthuupaṭṭhānavatthu ca vuttanayameva.

关于“住处法品”与“守护法品”，均照其明说的字义解释。

§225

225. Na dukkaravatthusmiṃ – tassa bhikkhuno ayaṃ laddhi – ‘‘ariyapuggalāva bhagavato sāvakā’’ti. Tenāha – ‘‘ye kho te bhagavato sāvakā te evaṃ vadeyyu’’nti. Yasmā cassa ayamadhippāyo – ‘‘sīlavatā āraddhavipassakena na dukkaraṃ aññaṃ byākātuṃ, paṭibalo so arahattaṃ pāpuṇitu’’nti. Tasmā ‘‘anullapanādhippāyo aha’’nti āha.

225章“不困难法品”中，提及某比库获得如下教诲：『世尊的弟子们，理应如此说法。』因其防戒导师示以智慧内观者难于以他法明白，并且力不胜任，仅凭正见可得阿拉汉果，因此谓之“非反诵律教”，此为其释。

Vīriyavatthusmiṃ ārādhanīyoti sakkā ārādhetuṃ sampādetuṃ nibbattetunti attho. Sesaṃ vuttanayameva.

关于精进法，此处『应当精进』之义为可以精进、能够完成、并最终达到解脱。此意依前文已全说尽。

Maccuvatthusmiṃ so bhikkhu ‘‘yassa vippaṭisāro uppajjati, so bhāyeyya. Mayhaṃ pana avippaṭisāravatthukāni parisuddhāni sīlāni, svāhaṃ kiṃ maraṇassa bhāyissāmī’’ti etamatthavasaṃ paṭicca ‘‘nāhaṃ āvuso maccuno bhāyāmī’’ti āha. Tenassa anāpatti.

此在死亡法中，有一比库言：『若生起恐怖散乱，应当畏惧。但我自身具足无恐怖散乱之清净戒德，何以恐惧死亡？』依此义理而说：『我非惧怕死亡者』。对此不构成过失。

Vippaṭisāravatthusmimpi eseva nayo. Tato parāni tīṇi vatthūni vīriyavatthusadisāneva.

有关散乱法，依此正理。除此之外，尚有他三法，与精进法相同为类别。

Vedanāvatthūsupaṭhamasmiṃ tāva so bhikkhu paṭisaṅkhānabalena adhivāsanakhantiyaṃ ṭhatvā ‘‘nāvuso sakkā yena vā tena vā adhivāsetu’’nti āha. Tenassa anāpatti.

于感受法第一，彼比库以精进力，制止动摇混乱之心，言：『不可以任何缘由使心动摇』。对此不构成过失。

Dutiye pana attupanāyikaṃ akatvā ‘‘nāvuso sakkā puthujjanenā’’ti pariyāyena vuttattā thullaccayaṃ.

次不依戒护自己，言：『不可被外凡人所动摇』，因此为显露之执着，名为愚痴累垢。

§226

226.Brāhmaṇavatthūsuso kira brāhmaṇo na kevalaṃ ‘‘āyantu bhonto arahanto’’ti āha. Yaṃ yaṃ panassa vacanaṃ mukhato niggacchati, sabbaṃ ‘‘arahantānaṃ āsanāni paññapetha, pādodakaṃ detha, arahanto pāde dhovantū’’ti arahantavādapaṭisaṃyuttaṃyeva. Taṃ panassa pasādabhaññaṃ saddhācaritattā attano saddhābalena samussāhitassa vacanaṃ. Tasmā bhagavā ‘‘anāpatti, bhikkhave, pasādabhaññe’’ti āha. Evaṃ vuccamānena pana bhikkhunā na haṭṭhatuṭṭheneva paccayā paribhuñjitabbā, ‘‘arahattasampāpikaṃ paṭipadaṃ paripūressāmī’’ti evaṃ yogo karaṇīyoti.

关于婆罗门法，何者？婆罗门未唯仅言『来吧，阿拉汉们』。彼之言论皆从口出，悉依阿拉汉劝导，言『为阿拉汉设座，施淨水，阿拉汉洁足』等，属阿拉汉勉励的言辞。此言因自身信心坚定，依自力量为之劝说。因此世尊谓『比库们，不违犯信心坚定的言辞』。如此所说时，比库不可轻慢怠惰，应当恪守，如此修习，成就阿拉汉之道。

Aññabyākaraṇavatthūnisaṃyojanavatthusadisāneva. Agāravatthusmiṃ so bhikkhu gihibhāve anatthikatāya anapekkhatāya ‘‘abhabbo kho āvuso mādiso’’ti āha, na ullapanādhippāyena. Tenassa anāpatti.

如有关他义即非根本之缚者，僧团中该比库于在家人身份上，对于无益、不应生起执著之处，称谓“我，尊者，无能者、醉者”，此语非因宣扬或夸耀之意，其罪不成立。

§227

227.Āvaṭakāmavatthusmiṃ so bhikkhu vatthukāmesu ca kilesakāmesu ca lokiyeneva ādīnavadassanena nirapekkho. Tasmā ‘‘āvaṭā me āvuso kāmā’’ti āha. Tenassa anāpatti. Ettha ca āvaṭāti āvāritā nivāritā, paṭikkhittāti attho.

关于烦恼欲根本之缚者，该比库对世俗烦恼爱欲，凭借如世间一般的防备之慧眼而无所挂碍，故称“我，尊者已令烦恼欲为业障”，此语无罪。此中“烦恼欲”意为被封闭、阻挡、反抗之意。

Abhirativatthusmiṃ so bhikkhu sāsane anukkaṇṭhitabhāvena uddesaparipucchādīsu ca abhiratabhāvena ‘‘abhirato ahaṃ āvuso paramāya abhiratiyā’’ti āha, na ullapanādhippāyena. Tenassa anāpatti.

有关于欢喜根本之缚者，彼比库于教法中，非出于怀恨之心，对文义等问题却生起欢喜态度，称“我，尊者，以至高欢喜由心”言，此语非夸耀用法，其罪不成立。

Pakkamanavatthusmiṃ yo imamhā āvāsā paṭhamaṃ pakkamissatīti evaṃ āvāsaṃ vā maṇḍapaṃ vā sīmaṃ vā yaṃkiñci ṭhānaṃ paricchinditvā katāya katikāya yo ‘‘maṃ arahāti jānantū’’ti tamhā ṭhānā paṭhamaṃ pakkamati, pārājiko hoti. Yo pana ācariyupajjhāyānaṃ vā kiccena mātāpitūnaṃ vā kenacideva karaṇīyena bhikkhācāratthaṃ vā uddesaparipucchānaṃ vā atthāya aññena vā tādisena karaṇīyena taṃ ṭhānaṃ atikkamitvā gacchati, anāpatti. Sacepissa evaṃ gatassa pacchā icchācāro uppajjati ‘‘na dānāhaṃ tattha gamissāmi evaṃ maṃ arahāti sambhāvessantī’’ti anāpattiyeva.

涉及离开根本之缚者，若有人于此住处或亭阁或界址，分划某方圈地，称‘他人应知我初至此处’，则第一次离去时犯巴拉基咖罪。若彼为师、护法或父母或因比库生活、文义问答或其他正当事由，越过该地方则无罪。若之后生起非意图行为，断言‘我不当前往彼处，因他人必以为是我初到’，亦无罪。

Yopi kenacideva karaṇīyena taṃ ṭhānaṃ patvā sajjhāyamanasikārādivasena aññavihito vā hutvā corādīhi vā anubaddho meghaṃ vā uṭṭhitaṃ disvā anovassakaṃ pavisitukāmo taṃ ṭhānaṃ atikkamati, anāpatti. Yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjati, padagamaneneva āpajjati. Tampi yehi saha katikā katā, tehi saddhiṃ apubbaṃacarimaṃ gacchanto nāpajjati. Evaṃ gacchantā hi sabbepi aññamaññaṃ rakkhanti. Sacepi maṇḍaparukkhamūlādīsu kiñci ṭhānaṃ paricchinditvā ‘‘yo ettha nisīdati vā caṅkamati vā, taṃ arahāti jānissāma’’ pupphāni vā ṭhapetvā ‘‘yo imāni gahetvā pūjaṃ karissati, taṃ arahāti jānissāmā’’tiādinā nayena katikā katā hoti, tatrāpi icchācāravasena tathā karontassa pārājikameva. Sacepi upāsakena antarāmagge vihāro vā kato hoti, cīvarādīni vā ṭhapitāni honti, ‘‘ye arahanto te imasmiṃ vihāre vasantu, cīvarādīni ca gaṇhantū’’ti. Tatrāpi icchācāravasena vasantassa vā cīvarādīni vā gaṇhantassa pārājikameva . Etaṃ pana adhammikakatikavattaṃ , tasmā na kātabbaṃ, aññaṃ vā evarūpaṃ ‘‘imasmiṃ temāsabbhantare sabbeva āraññakā hontu, piṇḍapātikaṅgādiavasesadhutaṅgadharā vā atha vā sabbeva khīṇāsavā hontū’’ti evamādi. Nānāverajjakā hi bhikkhū sannipatanti. Tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti. Tasmā evarūpampi vattaṃ na kātabbaṃ. ‘‘Imaṃ temāsaṃ sabbeheva na uddisitabbaṃ, na paripucchitabbaṃ, na pabbājetabbaṃ, mūgabbataṃ gaṇhitabbaṃ, bahi sīmaṭṭhassāpi saṅghalābho dātabbo’’ti evamādikaṃ pana na kātabbameva.

若因任何原因，进入该地后保持专注静虑，无妨碍众生，观看乌云下雨欲来而欲入避雨，则无巴拉基咖罪。借助神通亦不至犯巴拉基咖罪，仅为轻罪。在此地与他人一同列为界限内活动，则无轻罪。若于庭院、罗刹根等处划定范围，以‘凡坐立行者，均应为他人所知’等用花香等仪式定界，若以此为主观意图而行，即为犯巴拉基咖罪。又若在居士区修行、设立袈裟等物，许诺“诸阿拉汉当住此处，能受衣物奉献”，在此亦因主观意愿而为罪。此乃非法执着类别，故不可为也。不得令他人全林皆作安住，或吃乞衣物等诳语，即是错误行为。比库众多而性格不一，若部分懈怠无法遵守此类规定，故亦不可为。并且“不应向全林讲授、盘问或平等授戒，应视为愚痴，且应逐退，且于无界所须乞食等处亦应给予僧悦”类规定亦不应为。

§228

228.Lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassassa abbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattappatto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā lakkhaṇoti saṅkhaṃ gato. Mahāmoggallānatthero pana pabbajitadivasato sattame divase arahattappatto dutiyo aggasāvako.

228.有关长老的特征记载说，这位长老因获得庄严特质而获公认为长老，是在密集千人的僧团中，于入学圆满修行结束时已获阿拉汉果，称为伟大弟子。因其具足庄严特质，形貌饱满，身相庄严具梵天之像，故称为‘庄严者’。而伟大摩嘎剌那长老自出家第一日起，于第七日证得阿拉汉果，乃第二大弟子。

Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā, tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kātabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattisamanussaraṇato. Tañhi disvā thero ‘‘adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me’’ti attano ca sampattiṃ anussaritvā ‘‘aho buddhassa bhagavato ñāṇasampatti, yo ‘kammavipāko, bhikkhave, acinteyyo; na cintetabbo’ti (a. ni. 4.77) desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū’’ti evaṃ buddhañāṇasampattiñca saritvā sitaṃ pātvākāsīti. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ pātukaronti, tasmā taṃ lakkhaṇatthero pucchi – ‘‘ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya ‘‘akālo kho, āvuso’’tiādimāha . Tato bhagavato santike puṭṭho ‘‘idhāhaṃ āvuso’’tiādinā nayena byākāsi.

“清净身心远离忧苦”与“微笑展现清净身心”是相辅而成的表现，指出了照见与证悟的内涵。问道长老见诸“清净身心远离忧苦”时，所见为何？因其见到往昔有八尺许长链子的幽灵在饿鬼界中寂灭，且乃以天眼而非娑婆世间的净慧之眼所见。净慧之眼无法接触这类自身体性的异象。为何要见此体性并发起慈悲？乃是忆及自己与佛的觉知功德。长老见此，心念“依真理所知，断见的众生必得此相身性，我如今脱离束缚，确实具足获得，此实是难得，我获得极大利益”，忆及自己的证悟，欢喜称叹佛陀的智慧功德，正如经中所说“(此类)业报不可思议，不应思维”，因缘成熟，佛陀以因缘善巧教化众生、昭示法规。既然无漏者不可无故现出此心境，长老便询问：“多闻尊者，魔罗作何因缘？什么是清净心远离忧苦的缘起？”长老因眼见此事而起疑惑，那些说法均为邪见，故以世尊为证佐，欲澄清之，曰：“此事绝非时机未到，诸兄，非偶然”，随后向世尊请教：“在此，我等闻善知识，请为宣说。”

Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vituḍentīti vinivijjhitvā gacchanti. Vitudentīti vā pāṭho, asidhārūpamehi tikhiṇehi lohatuṇḍehi vijjhantīti attho. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā; tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saramakāsīti. Evañca pana vatvā puna āyasmā mahāmoggallāno ‘‘vaṭṭagāmikasattā nāma evarūpā attabhāvā na muccantī’’ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento ‘‘tassa mayhaṃ āvuso etadahosi; acchariyaṃ vata bho’’tiādimāha.

此处“八尺链子”指白铁束缚的锁链。僵尸与乌鸦亦为幽灵类形象，乌鸦和僵尸隶属幽灵、六道鬼神之列。被束缚的乌鸦等尸体并无此形象，不会出现这种缚链样貌。所谓“不来不去”即是缠绕笼罩之意。所谓“逃逸”意指隐匿闪避远离。又“逃逸”还有另一种释义，意为以尖锐的铁齿锐利穿刺。此处“苏丹”字表达“发出响声”之意，故“八尺链子”喻为因愚痴恶业所感受的剧痛，形状犹如串珠项链之铁锁。因不善业的果报，且形状类似炽热发光的铁项链，故称“八尺链子”乃极痛苦的苦果。由此，尊者摩诃魔嘎剌那言：“被束缚的众生境界中，如此体性尚未获得自由”，对众生起慈悲，生起进取的忏悔心，因而说：“在我内心产生了这样的觉醒，真是奇妙的。”

Bhikkhū ujjhāyantīti yesaṃ sā petūpapatti appaccakkhā, te ujjhāyanti . Bhagavā pana therassānubhāvaṃ pakāsento ‘‘cakkhubhūtā vata bhikkhave sāvakā viharantī’’tiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ tesanti cakkhubhūtā; bhūtacakkhukā uppannacakkhukā, cakkhuṃ uppādetvā, viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyamatthayojanā; yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharantī’’ti.

所谓“比库们为彼死者哀伤”，指的是见到尸体涌现出异常幻象，因果业缘的显现。世尊显现为长老之境界，开示道：“诸比库，弟子见诸法时，正是生起如眼识的境界”，所谓「眼识生起」乃指诸眼根所显生的相境；又称“有生之眼识”，即生成的视觉识宝，已成为实际的眼识。第二句表达同样意涵。此处的“耶罗”是指“在此”之时空，表达因缘关系。此处结合而说，是指因为弟子亦能知见、洞察、做见证故，说“眼识生起，诸比库弟子生起如是境界。”此外，亦能生起“智慧之识”的功德而修行。

Pubbeva me so bhikkhave satto diṭṭhoti bodhimaṇḍe sabbaññutañāṇappaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.

过去我曾说此众生，也是诸比库们，当其至菩提之所，凭借广大智慧无所不知，乃至于无穷无尽的世界轮回众生，无论其众多数量，皆由我指示和引导。即是从昔日以来，我曾言‘此众生即是’之辩才与根本体性。

Goghātakoti gāvo vadhitvā vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikakappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya vā ārammaṇasabhāgatāya vā ‘‘tasseva kammassa vipākāvaseso’’ti vuccati. Ayañca satto evaṃ upapanno. Tenāha – ‘‘tasseva kammassa vipākāvasesenā’’ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsi eva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto.

所谓“杀牛贩肉”，指以屠宰牛只，取得其肉，干燥储藏并售卖，维持生计的众生。所谓“业缘果报”和“生命续存”，即指因各种意志所形成的业报；因果到期后，倘若续存于其他业果或缘由物，即再转生至幽冥等处，受此业果报应。故称“续转业因果应”。此外，若续由因缘所共成，即称“业缘续存”。此即一种生命存在。是故说“续存于业果报因缘中”。比如于地狱中牛贩肉者，因其业缘果报，将遭遇铁面长链子等苦痛，虽其业报因缘已隐微，他人却能观知如现形般，深受痛苦，如此乃因果具审明的示现。

§229

229. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto.

第二百二十九品在“吃肉之物”中，称“杀牛者”，指杀牛割肉并干燥保存，以细腻皮革为业，维生多年。为此缘故，地狱里长链子之苦，成了其因缘显现。故此，称作“杀牛长链子之苦苦果显现于彼”，该者名为“在业果苦果链子报应者”。

Maṃsapiṇḍavatthusmiṃ so sākuṇiko sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto.

在肉块这一类存在中，有一名鸟喙者，在采集鸟喙时，于市集交易之时舍弃杂乱，只取肉块部分，靠出售肉积累生计。因其死后堕入地狱时，肉块成为其受苦的标志。故他便转生为有肉块身躯者。

Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittamahosi. So nicchavipeto jāto.

在流血体块这一类存在中，有一名蛇蜕者，杀死蛇蜕并舍弃后，靠猎捕谋生。因其生前经常杀蛇，死后此流血的蛇蜕形体成为其受苦的证据。故他便转生为流血体块者。

Asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi. Tenassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto.

在铁鳞体块这一类存在中，有一名野猪者，长久在森林中居住，猎杀野猪做生计。由此他杀野猪鼻上的硬角，时间久远；故其死后因拥有尖刺如铁的体质，成为受苦的标志，因而转生为铁鳞体块者。

Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto.

在七毛体块这一类存在中，有一名猎人，捕获一只鹿和七只其他小兽，进入森林，顺利捕杀鹿。因其捕杀鹿时常猎获七只，死后此七毛证迹显现其受苦之状，故转世为七毛体块者。

Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira asukasmiṃ padese viddho maratīti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto.

在粗毛体块这一类存在中，有一名犯有多种国王罪行者，受多重折磨，最终被刺伤致死。因其曾被认定为病患而被刺，还记得死亡之苦。死后在地狱受苦时，此创口及疼痛感成为受苦的标志。因此转生为粗毛体块者。

Sūcilomavatthusmiṃ sārathīti assadamako. Godamakotipi kurundaṭṭhakathāyaṃvuttaṃ. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto.

在细毛体块这一类存在中，有一名驾车者，名为阿萨达摩。他的马车和木车经常擦破。因其身上多有细小损伤，死后此细小刮痕成为其受苦的特征。故转生为细毛体块者。

Dutiyasūcilomavatthusmiṃ sūcakoti pesuññakārako . So kira manusse aññamaññañca bhindi. Rājakule ca ‘‘imassa imaṃ nāma atthi, iminā idaṃ nāma kata’’nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathānena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto.

于次一用指甲刺破皮肤之事，所谓“示现行为者”也。此乃人类相互伤害之故。王族之中亦有以“此有彼名称，以此以彼行为”为标志，彼此指示相识，而相互离弃，造作恶行。故应当谨慎指示，使人类不生分裂，如此指示之事成业因，遂生指甲刺毛之苦。

Aṇḍabhāritavatthusmiṃ gāmakūṭoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanna ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi. Tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjā ahosīti.

关于牡蛎之事，有村头老者调查。其行会中诸容器大小如大缸，盛有鸡蛋般大小者。因秘密之处藏污纳垢，通过调查显露其恶，未顾及主宾，故恶事显现。其秘密部分被揭示，罚杖加于他人身上，迫使秘密部位成苦，因应履行所应职责之所立，秘密部位遂成苦患。因立场不稳，坐姿亦不正，于秘密部位坐得不安。

Pāradārikavatthusmiṃ so satto parassa rakkhitaṃ gopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Duṭṭhabrāhmaṇavatthu pākaṭameva.

有关伐落地盗窃事，是兽偷窃他物，隐蔽而又未见主人，乃用污秽之心触犯，为满足欲乐以扰乱心性。因触犯所业，得感苦报，属于恶婆罗门之事乃显现。

§230

230.Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā dhaṃsitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā upapannā.

关于离开住所之事，有母来依怙其所触不离世，常催留依怙，生他之喜好。故成业会中得快乐触感被破，遂生苦触，最终因离开住所而遭苦患。

Maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ, sā kira ikkhaṇikākammaṃ yakkhadāsikammaṃ karontī ‘‘iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī’’ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā.

关于涂污之事，即涂抹污秽、恶臭、恶臭恶秽。其行乃一时之业，犹若魔所使。以此及彼类行为，以欺惑众生之香花为手段，致使众生内生恶见与邪见。因其业会中用香花掩布臭恶令人厌恶，遂生恶臭污秽恶臭恶秽恶臭之果。

Okilinivatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti kharena agginā pakkasarīrā; okilinī ca kilinnasarīrā bindubindūni hissā sarīrato paggharanti. Okirinī ca aṅgārasamparikiṇṇā, tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi , ākāsatopissā upari aṅgārā patanti, tena vuttaṃ – ‘‘uppakkaṃ okiliniṃ okirini’’nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassā kira kaliṅgarañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakañca puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā.

关于烧烧事，是指涅槃火、烧灼火、烧割火。是从火炭激发而生，燃烧翻转炽烈。由此产生涅槃火、焦身灰体，滴落灰点之相。烧割火则是火炭附身，火焰与叶花之色交织，再加上上下空中火花飞洒，故称“涅槃火、烧烧、烧割”。有戏剧女名叫火戏婆，在火焰旁施戏，且用手玩弄水以灭火。国王与之共语，示喜悦。火王之后不忍其戏火，夺取火把，置于其上火烧。女子遂作此业而受其果，于饿鬼道生苦。

Coraghātakavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti.

盗贼狩猎品类中，有一人长期砍下盗贼们的头颅，死后投生为饿鬼，成为无手无脚的枷锁身者而受苦。

Bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃ yato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunī-sikkhamānā-sāmaṇera-sāmaṇerīvatthūsupi ayameva vinicchayo.

比库品类中，恶比库名为老余比库。此人依四种可敬信条件而生活，虽身语门各有分别，心不定游荡，故身心不安。曾一世中堕于地狱，死后投生为饿鬼，与比库同伴受同样报。此法亦适用于比库尼、在学尼、沙玛内拉、沙玛内莉等。

§231

231. Tapodāvatthusmiṃ acchodakoti pasannodako. Sītodakoti sītalaudako. Sātodakoti madhurodako. Setakoti parisuddho nissevālapaṇakakaddamo. Suppatitthoti sundarehi titthehi upapanno. Ramaṇīyoti ratijanako. Cakkamattānīti rathacakkappamāṇāni. Kuthitā sandatīti tatrā santattā hutvā sandati. Yatāyaṃ bhikkhaveti yato ayaṃ bhikkhave. So dahoti so rahado. Kuto panāyaṃ sandatīti? Vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ; tattha nāgānaṃ kīḷanaṭṭhāne so udakadaho, tato ayaṃ tapodā sandati. Dvinnaṃ mahānirayānaṃ antarikāya āgacchatīti rājagahanagaraṃ kira āviñjetvā mahāpetaloko, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandatīti.

231. 苦行者品类中，断水者即清净水者，凉水者即寒凉水者，甜水者即甘甜水者，洁净水者为净水，用于祭祀。良好住处者即出现在优美码头的美丽地。风景优美者乃愉悦之所。轮转者谓如车轮般转动。浇润者指水于此处滋养万物。曰「此为比库」表示此水为比库使用。此水能燃烧，燃火源自何处？据说在维婆罗山下，有住于土地的五由旬长的龙族宫殿与花园，来自天界，有龙族嬉戏之水火，此故水可燃烧。此水入两大地狱之间，从王舍城进入大饿鬼界，此水也由两大熔铁地狱之间而来，故曰“何处有争论”者即此水。

Yuddhavatthusmiṃ nandī caratīti vijayabherī āhiṇḍati. Rājā āvuso licchavīhīti thero kira attano divāṭṭhāne ca rattiṭṭhāne ca nisīditvā ‘‘licchavayo katahatthā katūpāsanā, rājā ca tehi saddhiṃ sampahāraṃ detī’’ti āvajjento dibbena cakkhunā rājānaṃ parājitaṃ palāyamānaṃ addasa. Tato bhikkhū āmantetvā ‘‘rājā āvuso tumhākaṃ upaṭṭhāko licchavīhi pabhaggo’’ti āha. Saccaṃ, bhikkhave, moggallāno āhāti parājikakāle āvajjitvā yaṃ diṭṭhaṃ taṃ bhaṇanto saccaṃ āha.

战争品类中，有人名为欢喜者，胜利者如猛牛攻击敌人。国王名曰利刺婆长老，白昼夜间均坐于自己地盘上，说“利刺婆人制造武器，供养君王，国王与他们共赴战争”，用神眼见已被击败的国王逃跑。比库们劝说“国王之护卫乃利刺婆人，无疑是其先锋”，此事确实如实发生，莫迦连尊者在被判违规时也如是陈述目击事实。

§232

232. Nāgogāhavatthusmiṃ sappinikāyāti evaṃnāmikāya. Āneñjaṃ samādhinti anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhiṃ. Nāgānanti hatthīnaṃ. Ogayha uttarantānanti ogayha ogāhetvā puna uttarantānaṃ. Te kira gambhīraṃ udakaṃ otaritvā tattha nhatvā ca pivitvā ca soṇḍāya udakaṃ gahetvā aññamaññaṃ ālolentā uttaranti, tesaṃ evaṃ ogayha uttarantānanti vuttaṃ hoti. Koñcaṃ karontānanti nadītīre ṭhatvā soṇḍaṃ mukhe pakkhipitvā koñcanādaṃ karontānaṃ. Saddaṃ assosinti taṃ koñcanādasaddaṃ assosiṃ. Attheso, bhikkhave, samādhi so ca kho aparisuddhoti atthi eso samādhi moggallānassa, so ca kho parisuddho na hoti. Thero kira pabbajitato sattame divase tadahuarahattappatto aṭṭhasu samāpattīsu pañcahākārehi anāciṇṇavasībhāvo samādhiparipanthake dhamme na suṭṭhu parisodhetvā āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇānaṃ saññāmattakameva katvā catutthajjhānaṃ appetvā nisinno, jhānaṅgehi vuṭṭhāya nāgānaṃ saddaṃ sutvā ‘‘antosamāpattiyaṃ assosi’’nti evaṃsaññī ahosi. Tena vuttaṃ – ‘‘attheso, bhikkhave, samādhi; so ca kho aparisuddho’’ti.

232. 龙头居处中，名为“赤泥队”的众龙修习称为无垢禅定，意即第四禅定，身语心三门不生烦恼，如象群。龙聚集称“聚龙”，先离开后重聚。它们潜入深水中饮水、戏水，彼此亲昵嬉戏，被称为“潜龙群龙”。河边有人抛水花戏水，水声应和如鸣，示现此禅定但不清净。此禅虽具禅定，非真正清净。长老于出家第七日得禅定，因未彻底净除五盖，于禅定中未能正确了知，听闻龙类叫声，误以为是“入内禅定”声，故说“此禅非清净”。

Sobhitavatthusmiṃ ahaṃ, āvuso, pañca kappasatāni anussarāmīti ekāvajjanena anussarāmīti āha. Itarathā hi anacchariyaṃ ariyasāvakānaṃ paṭipāṭiyā nānāvajjanena tassa tassa atīte nivāsassa anussaraṇanti na bhikkhū ujjhāyeyyuṃ. Yasmā panesa ‘‘ekāvajjanena anussarāmī’’ti āha, tasmā bhikkhū ujjhāyiṃsu. Atthesā, bhikkhave, sobhitassa, sā ca kho ekāyeva jātīti yaṃ sobhito jātiṃ anussarāmīti āha, atthesā jāti sobhitassa, sā ca kho ekāyeva anantarā na uppaṭipāṭiyā anussaritāti adhippāyo.

修净品类中，我（长老）说“我纪念五百个佛法年度”，因一谓即专一纪念。若多种纪念非异事，觉者弟子因多种原因纪念各自在世时光不至分心。因言“一谓即纪念”，故比库专心纪念。意义是：我纪念的是净修的这一世，无间断连续修学，此谓关键所在。

Kathaṃ panāyaṃ etaṃ anussarīti? Ayaṃ kira pañcannaṃ kappasatānaṃ upari titthāyatane · 那么，他是怎样忆念此事的呢？据说，此人在五百劫以前，于外道处……

Pabbajitvā asaññasamāpattiṃ nibbattetvā aparihīnajjhāno kālaṃ katvā asaññabhave nibbatti. Tattha yāvatāyukaṃ ṭhatvā avasāne manussaloke uppanno sāsane pabbajitvā tisso vijjā sacchākāsi. So pubbenivāsaṃ anussaramāno imasmiṃ attabhāve paṭisandhiṃ disvā tato paraṃ tatiye attabhāve cutimeva addasa. Atha ubhinnamantarā acittakaṃ attabhāvaṃ anussarituṃ asakkonto nayato sallakkhesi – ‘‘addhāahaṃ asaññabhave nibbatto’’ti. Evaṃ sallakkhentena panānena dukkaraṃ kataṃ, satadhā bhinnassa vālassa koṭiyā koṭi paṭividdhā, ākāse padaṃ dassitaṃ. Tasmā naṃ bhagavā imasmiṃyeva vatthusmiṃ etadagge ṭhapesi – ‘‘etadaggaṃ bhikkhave, mama sāvakānaṃ bhikkhūnaṃ pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito’’ti (a. ni. 1.219, 227).

出家后，在无知无觉的寂灭中灭尽，心不散乱，经过一段时间，于无知无觉境界中止息。在此期间，坚持至老，终于人间世间出生，于佛法中出家，现显三种智慧真知。此人回忆前世，在此自性中见到再生，于后世第三自性中，于临终处方显现。后来两世之间，不能回忆无心自性，遂以象征标记相传『我曾于无知无觉中灭尽』。以此标记并以嘶鸣声发出，极其艰难，像断裂的百条绳索千万条割断，空中显现此标记。因此世尊在此法境中安置此标识，为弟子比库回忆前生时佐证，此为殊胜标志。

Vinītavatthuvaṇṇanā niṭṭhitā. · 已审定事缘注释终了。

Nigamanavaṇṇanā结语注释

§233

233.Uddiṭṭhākho āyasmanto cattāro pārājikā dhammāti idaṃ idha uddiṭṭhapārājikaparidīpanameva. Samodhānetvā pana sabbāneva catuvīsati pārājikāni veditabbāni. Katamāni catuvīsati? Pāḷiyaṃ āgatāni tāva bhikkhūnaṃ cattāri, bhikkhunīnaṃ asādhāraṇāni cattārīti aṭṭha. Ekādasa abhabbapuggalā, tesu paṇḍakatiracchānagataubhatobyañjanakā, tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito maggo pana vārito, abhabbā hi te maggappaṭilābhāya vatthuvipannattāti. Pabbajjāpi nesaṃ paṭikkhittā, tasmā tepi pārājikā. Theyyasaṃvāsako, titthiyapakkantako, mātughātako, pitughātako, arahantaghātako, bhikkhunīdūsako, lohituppādako, saṅghabhedakoti ime aṭṭha attano kiriyāya vipannattā abhabbaṭṭhānaṃ pattāti pārājikāva. Tesu theyyasaṃvāsako, titthiyapakkantako, bhikkhunīdūsakoti imesaṃ tiṇṇaṃ saggo avārito maggo pana vāritova. Itaresaṃ pañcannaṃ ubhayampi vāritaṃ. Te hi anantarabhave narake nibbattanakasattā. Iti ime ca ekādasa, purimā ca aṭṭhāti ekūnavīsati. Te gihiliṅge ruciṃ uppādetvā gihinivāsananivatthāya bhikkhuniyā saddhiṃ vīsati. Sā hi ajjhācāravītikkamaṃ akatvāpi ettāvatāva assamaṇīti imāni tāva vīsati pārājikāni.

233.尊敬者所揭示的四种犯巴拉基咖戒律是专为此处戒律开示而设。经过搜索，共知二十四种犯巴拉基咖戒律的情形。哪二十四种？巴利文传至今的，比库四种异常，比库尼四种异常，共八种。另有十一种不具资格者，其中包含阴茎硬结症和两性畸形症三种，属于器官损伤且无因果中断的情况。对这类者，天界关闭通路，道路则开放。此等人因失资格故不能得道，虽戒断出家，依然犯巴拉基咖。八种包括弥勒之伴侣、邪见外道、杀母者、杀父者、杀阿拉汉者、辱辱比库尼者、血流者、毁坏僧团者，这八种因自身行为变为不具资格者即犯巴拉基咖。上述中，弥勒之伴侣、邪见外道、辱辱比库尼者三者虽天界关闭通道，但道路开放。而其他五者，二者道路和天界皆关闭。此类众生无间地狱即无知无觉中灭。由此，一共有十一种，加之前述八种，总计十九种。此对在家人欲诱彼等，比库尼出世人同住者计，有二十种。出家若未经戒律伤犯，仍有以上二十种犯巴拉基咖。

Aparānipi – lambī, mudupiṭṭhiko, parassa aṅgajātaṃ mukhena gaṇhāti, parassa aṅgajāte abhinisīdatīti imesaṃ catunnaṃ vasena cattāri anulomapārājikānīti vadanti. Etāni hi yasmā ubhinnaṃ rāgavasena sadisabhāvūpagatānaṃ dhammo ‘‘methunadhammo’’ti vuccati. Tasmā etena pariyāyena methunadhammaṃ appaṭisevitvāyeva kevalaṃ maggena maggappavesanavasena āpajjitabbattā methunadhammapārājikassa anulomentīti anulomapārājikānīti vuccanti. Iti imāni ca cattāri purimāni ca vīsatīti samodhānetvā sabbāneva catuvīsati pārājikāni veditabbāni.

此外，耽于淫欲，喜好在别人下体口中亲近之行为，称为四种重犯巴拉基咖戒。这四者由内心的欲望激荡而统一体现，此为“结缔欲行”。故以此涵义，戒除此类淫行，仅凭修道谨守正路之人，方能心无旁骛，断除结缔欲行，故称此为戒除淫欲巴拉基咖重犯。综上所述，先述的八种加上此四种，共计二十四种犯巴拉基咖戒律。

Na labhati bhikkhūhi saddhiṃ saṃvāsanti uposatha-pavāraṇa-pātimokkhuddesa-saṅghakammappabhedaṃ bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Yathā pure tathā pacchāti yathā pubbe gihikāle anupasampannakāle ca pacchā pārājikaṃ āpannopi tatheva asaṃvāso hoti. Natthi tassa bhikkhūhi saddhiṃ uposathapavāraṇapātimokkhuddesasaṅghakammappabhedo saṃvāsoti bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Tatthāyasmante pucchāmīti tesu catūsu pārājikesu āyasmante ‘‘kaccittha parisuddhā’’ti pucchāmi. Kaccitthāti kacci ettha; etesu catūsu pārājikesu kacci parisuddhāti attho. Atha vā kaccittha parisuddhāti kacci parisuddhā attha, bhavathāti attho. Sesaṃ sabbattha uttānatthamevāti.

比库们共住时，不会共享受五戒集规则或防违戒律等出家侍者共法共事之仪式。以往亦复如是，就算前有与家中女性尚未共住，也不得共处，当时犯巴拉基咖戒者怎样同住皆不可。故无所谓共有共事五戒、集会、戒律宣读、僧团仪轨违反事由等，共同行住未得。如尊者所问，关于四种犯巴拉基咖戒，是否有时得净洁同处？其中“是否”意指何者？指这四种犯戒有无某种净洁情况下？或“是否”意谓某人确实净洁？总之意义均指正面、显正净的情况。其余均为否定，无例外。

Samantapāsādikāya vinayasaṃvaṇṇanāya · 于《善见律毗婆沙》律注中

Catutthapārājikavaṇṇanā niṭṭhitā. · 第四巴拉基咖的解释完毕。