3. Aniyatakaṇḍaṃ · 3. 不定篇义注
2. Saṅghādisesakaṇḍaṃ二、桑喀地谢萨篇
1. Sukkavissaṭṭhisikkhāpadavaṇṇanā一、精泄学处注释
Yaṃ pārājikakaṇḍassa, saṅgītaṃ samanantaraṃ;
『巴拉基咖篇』结集之后，紧随其后者；
Tassa terasakassāyamapubbapadavaṇṇanā.
乃此十三条之未曾有前分注疏。
§234
234. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ caratīti ettha āyasmāti piyavacanaṃ. Seyyasakoti tassa bhikkhuno nāmaṃ. Anabhiratoti vikkhittacitto kāmarāgapariḷāhena pariḍayhamāno na pana gihibhāvaṃ patthayamāno. So tena kiso hotīti so seyyasako tena anabhiratabhāvena kiso hoti.
二百三十四、当时世尊住于沙瓦提城揭德林园，即给孤独长老的园林。然世尊当时，长老赛亚萨卡不乐修行比库行。此中「长老」乃其尊称，赛亚萨卡是此比库之名。所谓不乐者，指其心散乱，受贪欲熏染，虽未退还家户生活。因其心念不调，故谓其有烦恼苦恼。
Addasā kho āyasmā udāyīti ettha udāyīti tassa therassa nāmaṃ, ayañhi seyyasakassa upajjhāyo lāḷudāyī nāma bhantamigasappaṭibhāgo niddārāmatādimanuyuttānaṃ aññataro lolabhikkhu. Kacci no tvanti kacci nu tvaṃ. Yāvadatthaṃ bhuñjātiādīsu yāvatā atthoti yāvadatthaṃ. Idaṃ vuttaṃ hoti – yāvatā te bhojanena attho yattakaṃ tvaṃ icchasi tattakaṃ bhuñja, yattakaṃ kālaṃ rattiṃ vā divā vā supituṃ icchasi tattakaṃ supa, mattikādīhi kāyaṃ ubbaṭṭetvā cuṇṇādīhi ghaṃsitvā yattakaṃ nhānaṃ icchasi tattakaṃ nhāya, uddesena vā paripucchāya vā vattapaṭipattiyā vā kammaṭṭhānena vā attho natthīti. Yadā te anabhirati uppajjatīti yasmiṃ kāle tava kāmarāgavasena ukkaṇṭhitatā vikkhittacittatā uppajjati. Rāgo cittaṃ anuddhaṃsetīti kāmarāgo cittaṃ dhaṃseti padhaṃseti vikkhipati ceva milāpeti ca. Tadā hatthena upakkamitvā asuciṃ mocehīti tasmiṃ kāle hatthena vāyamitvā asucimocanaṃ karohi, evañhi te cittekaggatā bhavissati. Iti taṃ upajjhāyo anusāsi yathā taṃ bālo bālaṃ mago magaṃ.
当时见到长老乌答，即师长乌答之名。有一名为闹鹿赖的同门勉励赛亚萨卡，有人问道：『是否这样？』答曰：依所需所食至所欲止息时间都可。意为：你可随所需所好用食，想睡就睡，想浴亦浴，若无相应条件则无用，诸依止法门亦复如是。又言：当你起烦恼时，为贪欲、嫉恨所扰乱心念，贪欲烧毁、破坏、散乱心意。彼时宜当用手拂净不洁之念，保持心念清净。如此持守，则心得一境。
§235
235.Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānanti satisampajaññaṃ pahāya niddaṃ otarantānaṃ. Tattha kiñcāpi niddaṃ okkamantānaṃ abyākato bhavaṅgavāro pavattati, satisampajaññavāro gaḷati, tathāpi sayanakāle manasikāro kātabbo. Divā supantena yāva nhātassa bhikkhuno kesā na sukkhanti tāva supitvā vuṭṭhahissāmīti saussāhena supitabbaṃ. Rattiṃ supantena ettakaṃ nāma rattibhāgaṃ supitvā candena vā tārakāya vā idaṃ nāma ṭhānaṃ pattakāle vuṭṭhahissāmīti saussāhena supitabbaṃ. Buddhānussatiādīsu ca dasasu kammaṭṭhānesu ekaṃ aññaṃ vā cittaruciyaṃ kammaṭṭhānaṃ gahetvāva niddā okkamitabbā. Evaṃ karonto hi sato sampajāno satiñca sampajaññañca avijahitvāva niddaṃ okkamatīti vuccati. Te pana bhikkhū bālā lolā bhantamigasappaṭibhāgā na evamakaṃsu. Tena vuttaṃ – ‘‘tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantāna’’nti.
二百三十五、彼等失念而不自觉者，沉眠入睡。此时若离了正念正知，但沉睡入眠，便称为沉眠境。沉眠者之意未明，表面为沉入浑浊，正念障碍涌现，然睡时仍应保持心念，白日卧时发露，直至头发干燥才起，夜卧时于天黑星辰时间觉醒。修习佛陀念诵诸等十法门中一法或心喜法门，能使沉眠之事断除。如此修行者，即是正念正知未失，故称沉眠境。彼时比库陋劣，散乱轻浮，同门并无此等修为。故云：『彼等失念而不自觉，沉眠入睡也』。
Atthi cettha cetanā labbhatīti ettha ca supinante assādacetanā atthi upalabbhati. Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti bhikkhave esā assādacetanā atthi, sā ca kho avisaye uppannattā abbohārikā, āpattiyā aṅgaṃ na hoti. Iti bhagavā supinante cetanāya abbohārikabhāvaṃ dassetvā ‘‘evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha, sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso’’ti sānupaññattikaṃ sikkhāpadaṃ paññāpesi.
此处所说，意念在睡眠时尚存。佛告比库，实则所谓睡眠状态上意念仍在活动，称作「随眠意念」。此意念为非外境生，不妨碍行为。故世尊显示于睡眠时意念非休止之相，特示修戒比库：眠时不可犯通止戒，称为睡眠伴随之戒条。
§236-237
236-237. Tattha saṃvijjati cetanā assāti sañcetanā, sañcetanāva sañcetanikā, sañcetanā vā assā atthīti sañcetanikā. Yasmā pana yassa sañcetanikā sukkavissaṭṭhi hoti so jānanto sañjānanto hoti, sā cassa sukkavissaṭṭhi cecca abhivitaritvā vītikkamo hoti, tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ ‘‘jānanto sañjānanto cecca abhivitaritvā vītikkamo’’ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti upakkamāmīti jānanto. Sañjānantoti sukkaṃ mocemīti sañjānanto, teneva upakkamajānanākārena saddhiṃ jānantoti attho. Ceccāti mocanassādacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañcetanikāsaddassa sikhāppatto atthoti vuttaṃ hoti.
236-237节。所谓意，谓有意动，即有觉意者。觉意即为有意者。意与觉意相即，可言为觉意者。意者即觉意。因某一觉意具有轻微安住之性，谓其知道并觉知，因此该轻微安住被该觉意所超越而起变化，故于所标示者未加重视而仅示现其义，为“知道且觉知该轻微安住所超越起变化”之词义。此处“知道”为发端义，因此“知道”者，指觉知之始。所谓“觉知”，意谓能轻松释脱者，即有觉知即以发端知觉之故，而其义归于知道。所谓“超越”，即意以不执着释脱之意行进。所谓“起变化”，谓如是进行之变化，此即觉意词之词根义也。
Idāni sukkavissaṭṭhīti ettha yassa sukkassa vissaṭṭhi taṃ tāva saṅkhyāto vaṇṇabhedato ca dassetuṃ ‘‘sukkanti dasa sukkānī’’tiādimāha. Tattha sukkānaṃ āsayabhedato dhātunānattato ca nīlādivaṇṇabhedo veditabbo.
现今述及轻微安住，乃是指该轻微安住，须详细分别其数目及颜色之异，故曰“轻微者，如十轻微”等。此处轻微之差别应观其于根基之差别及其诸色差别，如藏青等色应当体认。
Vissaṭṭhīti vissaggo, atthato panetaṃ ṭhānācāvanaṃ hoti, tenāha – ‘‘vissaṭṭhīti ṭhānatocāvanā vuccatī’’ti. Tattha vatthisīsaṃ kaṭi kāyoti tidhā sukkassa ṭhānaṃ pakappenti, eko kirācariyo ‘‘vatthisīsaṃ sukkassa ṭhāna’’nti āha. Eko ‘‘kaṭī’’ti, eko ‘‘sakalo kāyo’’ti, tesu tatiyassa bhāsitaṃ subhāsitaṃ. Kesalomanakhadantānañhi maṃsavinimuttaṭṭhānaṃ uccārapassāvakheḷasiṅghāṇikāthaddhasukkhacammāni ca vajjetvā avaseso chavimaṃsalohitānugato sabbopi kāyo kāyappasādabhāvajīvitindriyābaddhapittānaṃ sambhavassa ca ṭhānameva. Tathā hi rāgapariyuṭṭhānenābhibhūtānaṃ hatthīnaṃ ubhohi kaṇṇacūḷikāhi sambhavo nikkhamati, mahāsenarājā ca rāgapariyuṭṭhito sambhavavegaṃ adhivāsetuṃ asakkonto satthena bāhusīsaṃ phāletvā vaṇamukhena nikkhantaṃ sambhavaṃ dassesīti.
所谓安住即安稳，根本而言即该住处之安稳，故言“安住谓安住处之安稳”。其中以壁间棍为例说三尸体，即所谓轻微之住处。有人曰“壁间棍即轻微之住处”。有云“棍子”，“整体身躯”。其中第三者言辞优美。以毛发、指甲、牙齿等构成肉体解放处，饰以白色坚韧皮肤，诸此结构及残余血肉相随，整体身体即为能举行生活器官，住于构造处之场所。正如嗜欲熏盛时，象之两耳芒毛生出，象王敏锐不能速控制而被佛乘强拆除棍杖远出者，意在示意。
Ettha pana paṭhamassa ācariyassa vāde mocanassādena nimitte upakkamato yattakaṃ ekā khuddakamakkhikā piveyya tattake asucimhi vatthisīsato muñcitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dutiyassa vāde tatheva kaṭito muccitvā dakasotaṃ otiṇṇamatte, tatiyassa vāde tatheva sakalakāyaṃ saṅkhobhetvā tato muccitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dakasotorohaṇañcettha adhivāsetvā antarā nivāretuṃ asakkuṇeyyatāya vuttaṃ, ṭhānā cutañhi avassaṃ dakasotaṃ otarati. Tasmā ṭhānā cāvanamattenevettha āpatti veditabbā, sā ca kho nimitte upakkamantasseva hatthaparikammapādaparikammagattaparikammakaraṇena sacepi asuci muccati, anāpatti. Ayaṃ sabbācariyasādhāraṇavinicchayo.
此处说第一教师论中，以释脱为目的之发端，如一小蜜蜂饮入污秽墙间之水，则因棍子释放蓄由通道穿孔而出，若出或不出，则为僧团违犯戒律。第二说亦同样，以断开释放通道穿过。第三说则为整体身体受破坏而断开通道穿行，若出或不出皆成沙弥违规。此如通道出入禁止，严重妨碍通道出入，故称安住断裂为罪过，此罪责以引致之手脚动作为依据，假若从污秽处释放则无罪。此为诸教师通用断决。
Aññatra supinantāti ettha supino eva supinanto, taṃ ṭhapetvā apanetvāti vuttaṃ hoti. Tañca pana supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vāti.
所谓非卧即卧，指卧者确实卧倒，不能不卧。此将卧者设计构成与不之同。观卧者视之受四因缘所现，或因根器毛孔状态，或因神祗迎接，或因前因缘故等。
Tattha pittādīnaṃ khobhakaraṇapaccayayogena khubhitadhātuko dhātukkhobhato supinaṃ passati, passanto ca nānāvidhaṃ supinaṃ passati – pabbatā patanto viya, ākāsena gacchanto viya, vāḷamigahatthīcorādīhi anubaddho viya hoti. Anubhūtapubbato passanto pubbe anubhūtapubbaṃ ārammaṇaṃ passati. Devatopasaṃhārato passantassa devatā atthakāmatāya vā anatthakāmatāya vā atthāya vā anatthāya vā nānāvidhāni ārammaṇāni upasaṃharanti, so tāsaṃ devatānaṃ ānubhāvena tāni ārammaṇāni passati. Pubbanimittato passanto puññāpuññavasena uppajjitukāmassa atthassa vā anatthassa vā pubbanimittabhūtaṃ supinaṃ passati, bodhisattassamātā viya puttapaṭilābhanimittaṃ, bodhisatto viya pañca mahāsupine (a. ni. 5.196), kosalarājā viya soḷasa supineti.
此处谓由胆汁等痰火等诸种激发缘起之毒火轮回者，强烈因缘产生胆汁毒火，卧者则观见卧相，多样卧态，如山崩下滑，如疾风而行，似绑扎象盗之类。或因前所感受所观昔日所现之相，或因神祗汇集，神祗为利益或不利益，分别聚集种种形相，卧者凭神祗作用观现各种形相。或因前因缘，卧者观现由善恶业力所生卧像，如菩萨母视胎，菩萨视五种大卧，或葛萨拉王视十六种卧相等。
Tattha yaṃ dhātukkhobhato anubhūtapubbato ca supinaṃ passati na taṃ saccaṃ hoti. Yaṃ devatopasaṃhārato passati taṃ saccaṃ vā hoti alīkaṃ vā, kuddhā hi devatā upāyena vināsetukāmā viparītampi katvā dassenti. Yaṃ pana pubbanimittato passati taṃ ekantasaccameva hoti. Etesañca catunnaṃ mūlakāraṇānaṃ saṃsaggabhedatopi supinabhedo hotiyeva.
在那里，若见到的是因五蕴诸处之苦而生的梦境，或者是前世所感之景而见到的梦境，则于现实不相应。若见是众天之聚集而现者，此梦或真实，或幻假，因天众常欲以神通摧毁他物，常时亦反倒变现。唯见基于前缘所显之境者，绝对真实无疑。以上皆可视为四大根本缘起之障碍，即便缠缘常断，梦境亦不改改变。
Tañca panetaṃ catubbidhampi supinaṃ sekkhaputhujjanāva passanti appahīnavipallāsattā, asekkhā pana na passanti pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho, udāhu neva sutto na paṭibuddhoti? Kiñcettha yadi tāva sutto passati abhidhammavirodho āpajjati, bhavaṅgacittena hi supati taṃ rūpanimittādiārammaṇaṃ rāgādisampayuttaṃ vā na hoti, supinaṃ passantassa ca īdisāni cittāni uppajjanti. Atha paṭibuddho passati vinayavirodho āpajjati, yañhi paṭibuddho passati taṃ sabbohārikacittena passati, sabbohārikacittena ca kate vītikkame anāpatti nāma natthi. Supinaṃ passantena pana katepi vītikkame ekantaṃ anāpatti eva. Atha neva sutto na paṭibuddho passati, ko nāma passati; evañca sati supinassa abhāvova āpajjatīti, na abhāvo. Kasmā ? Yasmā kapimiddhapareto passati. Vuttañhetaṃ – ‘‘kapimiddhapareto kho, mahārāja, supinaṃ passatī’’ti. Kapimiddhaparetoti makkaṭaniddāya yutto. Yathā hi makkaṭassa niddā lahuparivattā hoti; evaṃ yā niddā punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, yassā pavattiyaṃ punappunaṃ bhavaṅgato uttaraṇaṃ hoti tāya yutto supinaṃ passati, tenāyaṃ supino kusalopi hoti akusalopi abyākatopi. Tattha supinante cetiyavandanadhammassavanadhammadesanādīni karontassa kusalo, pāṇātipātādīni karontassa akusalo, dvīhi antehi mutto āvajjanatadārammaṇakkhaṇe abyākatoti veditabbo. Svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho, pavatte pana aññehi kusalākusalehi upatthambhito vipākaṃ deti. Kiñcāpi vipākaṃ deti? Atha kho avisaye uppannattā abbohārikāva supinantacetanā. Tenāha – ‘‘ṭhapetvā supinanta’’nti.
这四种梦境，普通未得修习者虽尚有诸多谬误，已具粗略差别，未得修习者无法见之谬处。然修习者见梦，则明晓梦是否闻者不可知、是否觉者不可得。若明究竟梦境与法相违，因心识有生灭，梦之色相及法亦常与爱憎等染污相随，故梦境不真实。梦中觉者则现行心识中见梦之法，不现行心不存在过失。梦中观者虽无过失，然梦境亦非绝实。若既非闻亦非觉，则梦境不为见，实则是无梦。不可信为何故？因见如猴之睡眠状态。经中说：「诸大王啊！如猴之睡眠状态而见梦」。「猴睡」意指猴子睡眠中时多翻身变动，如同初心涵泳心起伏，若反复起伏，则梦境随其心识连续现起。此即睡梦，梦境既有善恶、未定义相。若梦见者善于持戒，即梦中无过失。若非听闻非觉，哪有梦可言？如是知者，梦非无也，乃妄执如梦幻戏。梦境中既有持戒善者，亦有作杀生恶者，亦有既不善亦不恶者。此当辨之。梦境观者虽欲除恶，意难回转，由他善恶心遮蔽，造作业之业报亦随之现起。何事现起？为梦中意志等非心识之行故。故说「置梦中」意。
Saṅghādisesoti imassa āpattinikāyassa nāmaṃ. Tasmā yā aññatra supinantā sañcetanikā sukkavissaṭṭhi , ayaṃ saṅghādiseso nāma āpattinikāyoti evamettha sambandho veditabbo . Vacanattho panettha saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādiseso. Kiṃ vuttaṃ hoti? Imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ, tassa ādimhi ceva parivāsadānatthāya ādito sese ca majjhe mānattadānatthāya mūlāya paṭikassanena vā saha mānattadānatthāya avasāne abbhānatthāya saṅgho icchitabbo. Na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādisesoti. Byañjanaṃ pana anādiyitvā atthameva dassetuṃ ‘‘saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti na sambahulā na ekapuggalo, tena vuccati saṅghādiseso’’ti idamassa padabhājanaṃ –
所谓『僧团戒禁』为律藏中一类戒禁之总称。因非梦中意识活动状态之戒清净，故称为僧戒禁。当知其义即是：若有人犯此戒后，僧团对其罚治，始终由僧团意愿而定。何谓？不论僧人之初、中、终三分离，皆由僧团决定愿意斥责之事。非无因由，若无僧团执事，无法律施行。故称『僧团戒禁』。此语意乃明确显示「僧团对戒禁施行管理，根本回退，增减处罚，无一独行，唯有僧团具此权责，故谓僧团戒禁」；若剖析不入细节，仅当知意是此。
‘‘Saṅghādisesoti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;
『僧团戒禁』之语，今请听我如实解说；
Saṅghova deti parivāsaṃ, mūlāya paṭikassati;
僧团施行惩戒处分，起始必先责备对象，根本上恢复戒禁，
Mānattaṃ deti abbheti, tenetaṃ iti vuccatī’’ti. (pari. 339) –
随即逐步惩罚，直至最后，故称此为僧团戒禁。
Parivāre vacanakāraṇañca vuttaṃ, tattha parivāsadānādīni samuccayakkhandhake vitthārato āgatāni, tattheva nesaṃ saṃvaṇṇanaṃ karissāma.
关于聚落中言论成因已被说明，其中聚落和屋舍等种种聚集体详见聚合篇。对此我们将在此作详细说明。
Tasseva āpattinikāyassāti tassa eva āpattisamūhassa. Tattha kiñcāpi ayaṃ ekāva āpatti, rūḷhisaddena pana avayave samūhavohārena vā ‘‘nikāyo’’ti vutto – ‘‘eko vedanākkhandho, eko viññāṇakkhandho’’tiādīsu viya.
所谓聚集体，指的正是该聚合的集合体。若论及单一聚集体，虽可用梵音汉音之“尼迦约（聚落）”一词称之，譬如说“此为一苦受蕴，此为一识蕴”等等。
Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni imaṃ sukkavissaṭṭhiṃ āpajjantassa upāyañca kālañca adhippāyañca adhippāyavatthuñca dassetuṃ ‘‘ajjhattarūpe mocetī’’tiādimāha. Ettha hi ajjhattarūpādīhi catūhi padehi upāyo dassito, ajjhattarūpe vā moceyya bahiddhārūpe vā ubhayattha vā ākāse vā kaṭiṃ kampento, ito paraṃ añño upāyo natthi. Tattha rūpe ghaṭṭetvā mocentopi rūpena ghaṭṭetvā mocentopi rūpe moceticceva veditabbo. Rūpe hi sati so moceti na rūpaṃ alabhitvā. Rāgūpatthambhādīhi pana pañcahi kālo dassito. Rāgūpatthambhādikālesu hi aṅgajātaṃ kammaniyaṃ hoti, yassa kammaniyatte sati moceti. Ito paraṃ añño kālo natthi, na hi vinā rāgūpatthambhādīhi pubbaṇhādayo kālabhedā mocane nimittaṃ honti.
如是，依据所揭示的戒律条文，逐字逐句加以区分，现在当显示为此禅定中的安乐境界所生的方法、时间、对象，且示现“由内在而得解脱”等句。此中用四句表达由内在显现的方法：于内在解脱，或于外在解脱，或二者皆在，且如风中摇摆华枝或莲花者。除此之外，别无他法。若以色为网而解脱，或以色网而解脱，皆谓以色而解脱，当知此“色”是依修习而得有。具色时念住念者得解脱，非因得色之故。又示现五种时段用于断除贪著等：因五种时段中生起未生之业缘，念住则得解脱。除此别无时段。因为若无贪著等，前晨等时差别，则不作为解脱的条件。
Ārogyatthāyātiādīhi dasahi adhippāyo dassito, evarūpena hi adhippāyabhedena moceti na aññathā. Nīlādīhi pana dasahi navamassa adhippāyassa vatthu dassitaṃ, vīmaṃsanto hi nīlādīsu aññatarassa vasena vīmaṃsati na tehi vinimuttanti.
为了健康的缘故，示现十种对象，唯通过分别这些对象而解脱，莫有他法。至于诸如青色等，则呈现为十个九个月的时段，在青色等内，有某些时段特别显现，依此时段的性质而得解脱。除此别无他时段，因为无贪著等因素，故无早晨的时段之差别作为解脱的缘由。
§238
238. Ito paraṃ pana imesaṃyeva ajjhattarūpādīnaṃ padānaṃ pakāsanatthaṃ ‘‘ajjhattarūpeti ajjhattaṃ upādinne rūpe’’tiādi vuttaṃ, tattha ajjhattaṃ upādinne rūpeti attano hatthādibhede rūpe. Bahiddhā upādinneti parassa tādiseyeva. Anupādinneti tāḷacchiddādibhede. Tadubhayeti attano ca parassa ca rūpe, ubhayaghaṭṭanavasenetaṃ vuttaṃ. Attano rūpena ca anupādinnarūpena ca ekato ghaṭṭanepi labbhati. Ākāse vāyamantassāti kenaci rūpena aghaṭṭetvā ākāseyeva kaṭikampanapayaogena aṅgajātaṃ cālentassa.
238. 此外，为了表明这些内在因素的诸句，释义云“内在加诸之色”，为自身器官差别之色。外加之色指他者之此类。未加之色指质地粗细等差异。两者皆指自身与他者之色，此乃合成体的说法。以自身之色和非加诸色合一即成一整体。或云空中摇动，即以某种色作摇动而于空中作摇摆的未生振动。
Rāgūpatthambheti rāgassa balavabhāve, rāgena vā aṅgajātassa upatthambhe, thaddhabhāve sañjāteti vuttaṃ hoti. Kammaniyaṃ hotīti mocanakammakkhamaṃ ajjhattarūpādīsu upakkamārahaṃ hoti.
所谓贪著之支撑，指贪之强大性质及由贪所生之依赖。谓此状态为稳定状，谓其由此生起。谓其为能遣除解脱业障之能力，故称为应具解脱能力之内在色。
Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajāte upatthambhe. Uccāliṅgapāṇakā nāma lomasapāṇakā honti, tesaṃ lomehi phuṭṭhaṃ aṅgajātaṃ kaṇḍuṃ gahetvā thaddhaṃ hoti, tattha yasmā tāni lomāni aṅgajātaṃ ḍaṃsantāni viya vijjhanti, tasmā ‘‘uccāliṅgapāṇakadaṭṭhenā’’ti vuttaṃ, atthato pana uccāliṅgapāṇakalomavedhanenāti vuttaṃ hoti.
「高举的长指甲支撑着头顶」意谓以高举的长指甲手支撑起身体之肢体。长指甲者，谓毛发状的指甲。因其毛发一般的指甲刺入身体生长出疙瘩，故而坚硬隆起。此处所谓「高举的长指甲」是指以其毛发状指甲插入肢体的支撑，意涵为以长指甲刺入毛发状之根部而起支撑之用。
§239
239.Arogo bhavissāmīti mocetvā arogo bhavissāmi. Sukhaṃ vedanaṃ uppādessāmīti mocanena ca muccanuppattiyā muttapaccayā ca yā sukhā vedanā hoti, taṃ uppādessāmīti attho. Bhesajjaṃ bhavissatīti idaṃ me mocitaṃ kiñcideva bhesajjaṃ bhavissati. Dānaṃ dassāmīti mocetvā kīṭakipillikādīnaṃ dānaṃ dassāmi. Puññaṃ bhavissatīti mocetvā kīṭādīnaṃ dentassa puññaṃ bhavissati. Yaññaṃ yajissāmīti mocetvā kīṭādīnaṃ yaññaṃ yajissāmi. Kiñci kiñci mantapadaṃ vatvā dassāmīti vuttaṃ hoti. Saggaṃ gamissāmīti mocetvā kīṭādīnaṃ dinnadānena vā puññena vā yaññena vā saggaṃ gamissāmi. Bījaṃ bhavissatīti kulavaṃsaṅkurassa dārakassa bījaṃ bhavissati, ‘‘iminā bījena putto nibbattissatī’’ti iminā adhippāyena mocetīti attho. Vīmaṃsatthāyāti jānanatthāya. Nīlaṃ bhavissatītiādīsu jānissāmi tāva kiṃ me mocitaṃ nīlaṃ bhavissati pītakādīsu aññataravaṇṇanti evamattho daṭṭhabbo. Khiḍḍādhippāyoti khiḍḍāpasuto, tena tena adhippāyena kīḷanto mocetīti vuttaṃ hoti.
239.「我将成为健康者」，释为解脱时期，修行者自愿断除障碍，乃至将得健康。所谓由解脱及彻底解脱所生的条件，乃如其所生之快乐感受，故称「将生快乐」。药物将至，释此解脱时如获药物援助之意。施舍将显明者，释为以解脱显示昆虫等之施舍。功德将生者，意指授与昆虫等施舍者将获功德。诵祷将行者，释为修诵昆虫等之祷告。此述诸种示范，表明以言语赞颂之义。天上将生，谓凭昆虫所予施舍、功德及祷告等力得升天。种子将生，指身家家系之幼子，谓以此次种子之教令诞生子嗣。谓此系种子而得生者，乃为产生之意。「为觉知之故」者，即为生之目的。得色将生，谓某些藏经之色彩等，此义宜如是理解。戏耍主宰者乃指戏耍所顺法，言其随戏耍调伏而解脱。
§240
240. Idāni yadidaṃ ‘‘ajjhattarūpe mocetī’’tiādi vuttaṃ tattha yathā mocento āpattiṃ āpajjati, tesañca padānaṃ vasena yattako āpattibhedo hoti, taṃ sabbaṃ dassento ‘‘ajjhattarūpe ceteti upakkamati muccati āpatti saṅghādisesassā’’tiādimāha.
240.如今所说「内在方式解脱」等语，指解脱时会触犯戒律。而因戒律各处词义差别极大，故全面阐释曰：「内在方式静虑断灭、前进、解脱，亦或戒律犯错、堕入应当受罚之孕犯罪戒。」
Tattha cetetīti mocanassādasampayuttāya cetanāya muccatūti ceteti. Upakkamatīti tadanurūpaṃ vāyāmaṃ karoti. Muccatīti evaṃ cetentassa tadanurūpena vāyāmena vāyamato sukkaṃ ṭhānā cavati. Āpatti saṅghādisesassāti imehi tīhi aṅgehi assa puggalassa saṅghādiseso nāma āpattinikāyo hotīti attho. Esa nayo bahiddhārūpetiādīsupi avasesesu aṭṭhavīsatiyā padesu.
其中「内敛」指解脱时伴随意志之断除；「前进」指由此意志所随之相应努力；「解脱」则谓意志与对应努力所致，因而令人断绝烦恼远离浊域。所谓「犯戒孕犯罪」意指有三大部分构成之罪业果报，是某人于戒律所犯之过错。此犯罪之法规分布于外在不同章节共计二十八处。
Ettha pana dve āpattisahassāni nīharitvā dassetabbāni. Kathaṃ? Ajjhattarūpe tāva rāgūpatthambhe ārogyatthāya nīlaṃ mocentassa ekā āpatti, ajjhattarūpeyeva rāgūpatthambhe ārogyatthāya pītādīnaṃ mocanavasena aparā navāti dasa. Yathā ca ārogyatthāya dasa, evaṃ sukhādīnaṃ navannaṃ padānaṃ atthāya ekekapade dasa dasa katvā navuti, iti imā ca navuti purimā ca dasāti rāgūpatthambhe tāva sataṃ. Yathā pana rāgūpatthambhe evaṃ vaccūpatthambhādīsupi catūsu ekekasmiṃ upatthambhe sataṃ sataṃ katvā cattāri satāni, iti imāni cattāri purimañca ekanti ajjhattarūpe tāva pañcannaṃ upatthambhānaṃ vasena pañca satāni. Yathā ca ajjhattarūpe pañca, evaṃ bahiddhārūpe pañca, ajjhattabahiddhārūpe pañca, ākāse kaṭiṃ kampentassa pañcāti sabbānipi catunnaṃ pañcakānaṃ vasena dve āpattisahassāni veditabbāni.
此处须排除两千戒律犯错例以示区别。如何排除？于内在犯错中，诸如贪染之断除及健康之修习，解脱时仅为一次犯错；而同内在断除因果者，用内在方式断除健康之染著，则犯错数为九十九。以内在健康积累十次，诸乐受等九次为一，积十次共为九十，前述九十九则是内在断与断之间为整百。又如断除断除及相对防御等四种方式，每一种亦如上积算至百，四者合计即四百。因此各种内在、外在断除，共计两千犯错须知辨别。
Idāni ārogyatthāyātiādīsu tāva dasasu padesu paṭipāṭiyā vā uppaṭipāṭiyā vā heṭṭhā vā gahetvā upari gaṇhantassa, upari vā gahetvā heṭṭhā gaṇhantassa, ubhato vā gahetvā majjhe ṭhapentassa, majjhe vā gahetvā ubhato harantassa, sabbamūlaṃ vā katvā gaṇhantassa cetanūpakkamamocane sati visaṅketo nāma natthīti dassetuṃ ‘‘ārogyatthañca sukhatthañcā’’ti khaṇḍacakkabaddhacakkādibhedavicittaṃ pāḷimāha.
现在关于健康等十种对应处，依照行法或逆行法，以高低相持方式给予，如由下施于上，由上持于下，或双手相持置于中，或置中持于两侧，或断绝根本持于他方，令施持方断意，无疑无惑，此义当示为「健康与快乐」，记载于咒轮等不同类别中。
Tattha ārogyatthañca sukhatthañca ārogyatthañca bhesajjatthañcā ti evaṃ ārogyapadaṃ sabbapadehi yojetvā vuttamekaṃ khaṇḍacakkaṃ. Sukhapadādīni sabbapadehi yojetvā yāva attano attano atītānantarapadaṃ tāva ānetvā vuttāni nava baddhacakkānīti evaṃ ekekamūlakāni dasa cakkāni honti, tāni dumūlakādīhi saddhiṃ asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.
在此，所谓健康的目的与安乐的目的、医疗的目的等，是将健康的目的贯穿于所有的词句之中，因此称其为「分断轮」。由所有词句连接安乐等相应的目的，直至各自过去与未来的相继目的，称之为九个关联轮。如此分别分析它们的根本等十个轮，这些轮须在无迷惑的情况下，相互展开而理解。这里的义理是非常明显的。
Yathā ca ārogyatthāyātiādīsu dasasu padesu, evaṃ nīlādīsupi ‘‘nīlañca pītakañca ceteti upakkamatī’’tiādinā nayena dasa cakkāni vuttāni, tānipi asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.
正如健康的目的等十处同理，于尼蓝色等也依此，用“尼蓝色及黄色”等名目而分类述说这十个轮，亦应在无迷惑的情况下分别展开理解。此处义理同样明显。
Puna ārogyatthañca nīlañca ārogyatthañca sukhatthañca nīlañca pītakañcāti ekenekaṃ dvīhi dve…pe… dasahi dasāti evaṃ purimapadehi saddhiṃ pacchimapadāni yojetvā ekaṃ missakacakkaṃ vuttaṃ.
再例如健康目的、尼蓝色目的、安乐目的、尼蓝色和黄色等，各自以两两组合，前面的十处与后面的各十处相互连接，连成一个混合轮。
Idāni yasmā ‘‘nīlaṃ mocessāmī’’ti cetetvā upakkamantassa pītakādīsu muttesupi pītakādivasena cetetvā upakkamantassa itaresu muttesupi nevatthi visaṅketo , tasmā etampi nayaṃ dassetuṃ ‘‘nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccatī’’tiādinā nayena cakkāni vuttāni. Tato paraṃ sabbapacchimapadaṃ nīlādīhi navahi padehi saddhiṃ yojetvā kucchicakkaṃ nāma vuttaṃ. Tato pītakādīni nava padāni ekena nīlapadeneva saddhiṃ yojetvā piṭṭhicakkaṃ nāma vuttaṃ. Tato lohitakādīni nava padāni ekena pītakapadeneva saddhiṃ yojetvā dutiyaṃ piṭṭhicakkaṃ vuttaṃ. Evaṃ lohitakapadādīhi saddhiṃ itarāni nava nava padāni yojetvā aññānipi aṭṭha cakkāni vuttānīti evaṃ dasagatikaṃ piṭṭhicakkaṃ veditabbaṃ.
如今，由于“我将放开尼蓝色”之念引生的分别心，只作用于黄色等，且在其他色相不生起混淆，因此也依此分类，命名轮子。由此，将所有后面的诸种色相以尼蓝色等九个处分别连接成称为篮轮的组合。再由黄色等九处以尼蓝色处相连成另一个篮轮。再次由红色等九处以黄色处相连成第二个篮轮。如此以红色篮轮基础连接其他各色相九处，得到共计八个篮轮，即总共十个不同相次轮应当依此理解。
Evaṃ khaṇḍacakkādīnaṃ anekesaṃ cakkānaṃ vasena vitthārato garukāpattimeva dassetvā idāni aṅgavaseneva garukāpattiñca lahukāpattiñca anāpattiñca dassetuṃ ‘‘ceteti upakkamati muccatī’’tiādimāha. Tattha purimanayena ajjhattarūpādīsu rāgādiupatthambhe sati ārogyādīnaṃ atthāya cetentassa upakkamitvā asucimocane tivaṅgasampannā garukāpatti vuttā. Dutiyena nayena cetentassa upakkamantassa ca mocane asati duvaṅgasampannā lahukā thullaccayāpatti. ‘‘Ceteti na upakkamati muccatī’’tiādīhi chahi nayehi anāpatti.
由此，诸分断轮等多种轮展现结构，故显现重罪轻罪之说。现在以成员分类，显示重罪与轻罪及无罪之差别，他说明『分别心、分别行为、解脱』等。以先前的归根方法，针对内在色心的贪等妨碍，分别心起时因不洁净解脱而成为有三重重罪的展现。第二区别心行为与分别行为中因受生解脱无罪，是呈现轻罪及昏沉罪。再有以「分别心不是分别行为、不是解脱」等六种方法产生无罪的说法。
Ayaṃ pana āpattānāpattibhedo saṇho sukhumo, tasmā suṭṭhu sallakkhetabbo . Suṭṭhu sallakkhetvā kukkuccaṃ pucchitena āpatti vā anāpatti vā ācikkhitabbā, vinayakammaṃ vā kātabbaṃ. Asallakkhetvā karonto hi roganidānaṃ ajānitvā bhesajjaṃ karonto vejjo viya vighātañca āpajjati, na ca taṃ puggalaṃ tikicchituṃ samattho hoti. Tatrāyaṃ sallakkhaṇavidhi – kukkuccena āgato bhikkhu yāvatatiyaṃ pucchitabbo – ‘‘katarena payogena katarena rāgena āpannosī’’ti. Sace paṭhamaṃ aññaṃ vatvā pacchā aññaṃ vadati na ekamaggena katheti, so vattabbo – ‘‘tvaṃ na ekamaggena kathesi pariharasi, na sakkā tava vinayakammaṃ kātuṃ gaccha sotthiṃ gavesā’’ti. Sace pana tikkhattumpi ekamaggeneva katheti, yathābhūtaṃ attānaṃ āvikaroti, athassa āpattānāpattigarukalahukāpattivinicchayatthaṃ ekādasannaṃ rāgānaṃ vasena ekādasa payogā samavekkhitabbā.
此处分罪与免罪的界分细微且复杂，故须详细辨识。若明确辨识，则当以提问澄清所犯的是罪还是非罪，并依戒律行法。若辨识不明，行医者不知病因而医治，效果相当于毒害，医者无力医治此人。这里的辨识法是，当有愧疚者，要反复询问：‘以何种行为用何种贪著伤害过？’若最初谎言后续又有不同说法，且非一贯，则应告诫：‘你言辞不一，故逃避戒律行为，不可行戒，应寻安乐之道。’若确实三次答复并始终如一，以正当方式承认自己，则经审视十一种贪染的表现范围，应考虑十一种行为作为诫勉依据。
Tatrime ekādasa rāgā – mocanassādo, muccanassādo, muttassādo, methunassādo, phassassādo, kaṇḍuvanassādo, dassanassādo, nisajjassādo, vācassādo, gehassitapemaṃ, vanabhaṅgiyanti. Tattha mocetuṃ assādo mocanassādo, muccane assādo muccanassādo, mutte assādo muttassādo, methune assādo methunassādo, phasse assādo phassassādo, kaṇḍuvane assādo kaṇḍuvanassādo, dassane assādo dassanassādo, nisajjāya assādo nisajjassādo, vācāya assādo vācassādo, gehassitaṃ pemaṃ gehassitapemaṃ, vanabhaṅgiyanti yaṃkiñci pupphaphalādi vanato bhañjitvā āhaṭaṃ. Ettha ca navahi padehi sampayuttaassādasīsena rāgo vutto. Ekena padena sarūpeneva, ekena padena vatthunā vutto, vanabhaṅgo hi rāgassa vatthu na rāgoyeva.
此处言及十一种欲著——分别是萌生欲念（mocanassādo）、得离欲念（muccanassādo）、已得自由的欲念（muttassādo）、交合欲念（methunassādo）、接触欲念（phassassādo）、搔痒欲念（kaṇḍuvanassādo）、视见欲念（dassanassādo）、坐著欲念（nisajjassādo）、语言欲念（vācassādo），以及夫妻之间的恩爱之情，俱属于『起破坏之欲』。于此，萌生者为萌生欲念，得离者为得离欲念，已得自由者为已得自由欲念，交合者为交合欲念，接触者为接触欲念，搔痒者为搔痒欲念，视见者为视见欲念，坐著者为坐著欲念，语言者为语言欲念，夫妻间恩爱之情即夫妻之情，是撼动破坏的因缘。此中，以九种词素联合所成的欲著，称为连结的欲望。只有以单一词素或以唯一客体为缘故讲述，夫妻恩爱方是欲著的因缘，非缘起本欲著本身。
Etesaṃ pana rāgānaṃ vasena evaṃ payogā samavekkhitabbā – mocanassāde mocanassādacetanāya cetento ceva assādento ca upakkamati muccati saṅghādiseso. Tatheva cetento ca assādento ca upakkamati na muccati thullaccayaṃ. Sace pana sayanakāle rāgapariyuṭṭhito hutvā ūrunā vā muṭṭhinā vā aṅgajātaṃ gāḷhaṃ pīḷetvā mocanatthāya saussāhova supati, supantassa cassa asuci muccati saṅghādiseso. Sace rāgapariyuṭṭhānaṃ asubhamanasikārena vūpasametvā suddhacitto supati, supantassa muttepi anāpatti.
上述欲著中，因其性质，欲著业的运作亦当被细察：在萌生欲念中，因萌生意念，萌生且執取，故生起介入的僧团过失（桑喀地谢萨）。同理，执著及執取时亦复如此，未得自由则现土失。若于卧时欲著已消散，且用大腿或膝盖压迫刚生的肉块，为得解脱之方便者，如同枯枝枴杖卧睡，安卧者因污秽者则得解脱介入戒律。若欲著消散而起恶念，清净心安眠，安卧者得自由无过失。
Muccanassāde attano dhammatāya muccamānaṃ assādeti na upakkamati anāpatti. Sace pana muccamānaṃ assādento upakkamati, tena upakkamena mutte saṅghādiseso. Attano dhammatāya muccamāne ‘‘mā kāsāvaṃ vā senāsanaṃ vā dussī’’ti aṅgajātaṃ gahetvā jagganatthāya udakaṭṭhānaṃ gacchati vaṭṭatīti mahāpaccariyaṃ vuttaṃ.
在得离欲著中，若是依自性而得脱之意念，则不生过失。若在得脱后仍起执著而生过，则其过失处于已得自由时。若因自身法而在脱离过程中念谓“该沙、该床不可污染”，而采取肢体动作为自己驱除之，则此行为乃重大过失。
Muttassāde attano dhammatāya mutte ṭhānā cute asucimhi pacchā assādentassa vinā upakkamena muccati, anāpatti. Sace assādetvā puna mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
已得自由之欲著中，若依自身法而在离处坐卧污秽处者，未起执著无过。若起执著而复意图解脱，用方便具而离脱，则生戒罚。
Methunassāde methunarāgena mātugāmaṃ gaṇhāti, tena payogena asuci muccati, anāpatti. Methunadhammassa payogattā pana tādise gahaṇe dukkaṭaṃ, sīsaṃ patte pārājikaṃ. Sace methunarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
交合欲著中，依交合意欲而抱取配偶者，因行此业得解脱无过。因交合法之缘故于类似抱取行为，则为恶行，临命终时须受巴拉基咖。若因交合欲望而复起执著，用方便具以达解脱而止，则生戒罚。
Phassassāde duvidho phasso – ajjhattiko, bāhiro ca. Ajjhattike tāva attano nimittaṃ thaddhaṃ mudukanti jānissāmīti vā lolabhāvena vā kīḷāpayato asuci muccati, anāpatti. Sace kīḷāpento assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Bāhiraphasse pana kāyasaṃsaggarāgena mātugāmassa aṅgamaṅgāni parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Kāyasaṃsaggasaṅghādisesaṃ pana āpajjati. Sace kāyasaṃsaggarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti visaṭṭhipaccayāpi saṅghādiseso.
接触欲著者，有两种接触：一为内接触，一为外接触。内接触者，如通过自身缘由，因意欲明确而镇定知觉；或因爱慕或希求嬉戏而致污秽，则得解脱无过。若在嬉戏中起意觉，意图解脱，则戒罚。外接触者，因身与配偶身体相向接合或拥抱而致污秽，得解脱无过；但因身体接合而生戒罚。若因身体结合而复起欲著，进而用方便具解脱，则因缘成戒罚。
Kaṇḍuvanassāde daddukacchupiḷakapāṇakādīnaṃ aññataravasena kaṇḍuvamānaṃ nimittaṃ kaṇḍuvanassāde neva kaṇḍuvato asuci muccati, anāpatti. Kaṇḍuvanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
以蟊虫痂皮等为缘，以某一种方式出现的蟊虫痂皮，没有因为蟊虫痂皮而得净，不生戒违罪。以蟊虫痂皮为缘，夜间再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。
Dassanassāde dassanassādena punappunaṃ mātugāmassa anokāsaṃ upanijjhāyato asuci muccati, anāpatti. Mātugāmassa anokāsupanijjhāne pana dukkaṭaṃ. Sace dassanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
以目睹为缘，因反复观想母族远行者而得净，不生戒违罪。观想母族远行者反复远行则为恶。若以目睹为缘，夜晚再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。
Nisajjassāde mātugāmena saddhiṃ raho nisajjassādarāgena nisinnassa asuci muccati, anāpatti. Raho nisajjapaccayā pana āpannāya āpattiyā kāretabbo. Sace nisajjassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
以同席坐为缘，与母族远行者秘密同席坐而无欲，则得净，不生戒违罪。但因秘密同席坐而导致的过失，应当承担过失责任。若以同席坐为缘，夜间再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。
Vācassāde vācassādarāgena mātugāmaṃ methunasannissitāhi vācāhi obhāsantassa asuci muccati, anāpatti. Duṭṭhullavācāsaṅghādisesaṃ pana āpajjati. Sace vācassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
以言语为缘，因对母族远行者与伴侣有性接近意念而言语示现，则得净，不生戒违罪。但若妄语恶语则为僧团过失罪。若以言语为缘，夜间再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。
Gehassitapeme mātaraṃ vā mātupemena bhaginiṃ vā bhaginipemena punappunaṃ parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Gehassitapemena pana phusanapaccayā dukkaṭaṃ. Sace gehassitapemena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.
凭家人之间的爱恋，如母爱、姐妹爱等，反复执著亲近且相拥，则得净，不生戒违罪。但因亲近接触爱恋而导致恶。若以家人之间的爱恋为缘，夜间再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。
Vanabhaṅge itthipurisā aññamaññaṃ kiñcideva tambūlagandhapupphavāsādippakāraṃ paṇṇākāraṃ mittasanthavabhāvassa daḷhabhāvatthāya pesenti ayaṃ vanabhaṅgo nāma. Tañce mātugāmo kassaci saṃsaṭṭhavihārikassa kulūpakabhikkhuno peseti, tassa ca ‘‘asukāya nāma idaṃ pesita’’nti sārattassa punappunaṃ hatthehi taṃ vanabhaṅgaṃ kīḷāpayato asuci muccati, anāpatti. Sace vanabhaṅge sāratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Sace upakkamantepi na muccati, thullaccayaṃ.
林中游行时，男女之间相互涂抹香烟、花等香粉叶形的种种物品，意在彼此友好亲近，此称为林相。若此物由与母族远行者同处的外道比库涂抹，对方以“此乃非适宜之物”反复用手戏弄此林相，则得净，不生戒违罪。若以林相为缘，夜间再坐时，为了断除此相而作止，便得解脱，此为僧团过失罪。若不止，则为昏沉罪。
Evametesaṃ ekādasannaṃ rāgānaṃ vasena ime ekādasa payoge samevekkhitvā āpatti vā anāpatti vā sallakkhetabbā. Sallakkhetvā sace garukā hoti ‘‘garukā’’ti ācikkhitabbā. Sace lahukā hoti ‘‘lahukā’’ti ācikkhitabbā. Tadanurūpañca vinayakammaṃ kātabbaṃ. Evañhi kataṃ sukataṃ hoti roganidānaṃ ñatvā vejjena katabhesajjamiva, tassa ca puggalassa sotthibhāvāya saṃvattati.
如是观察十一种贪欲的存在或消失时，应在这十一种情形中审视，判别是否有过失或无过失。若有过失，应判断为严重；若轻微，则判为轻微。依此情况，应当行持戒律的相应行为。如此作则为善行，如医生明了病因而施以药治，便有助于那个人的安乐无患。
§262
262.Ceteti na upakkamatītiādīsu mocanassādacetanāya ceteti, na upakkamati, muccati, anāpatti. Mocanassādapīḷito ‘‘aho vata mucceyyā’’ti ceteti, na upakkamati, na muccati, anāpatti. Mocanassādena na ceteti, phassassādena kaṇḍuvanassādena vā upakkamati, muccati, anāpatti. Tatheva na ceteti, upakkamati, na muccati, anāpatti. Kāmavitakkaṃ vitakkento mocanatthāya na ceteti, na upakkamati, muccati, anāpatti. Sace panassa vitakkayatopi na muccati idaṃ āgatameva hoti, ‘‘na ceteti, na upakkamati, na muccati, anāpattī’’ti.
因着解脱意志而有念者，谓之“念”，但此念不堕落、不解脱、不有过失。虽受解脱意志所苦而念想“啊，应当解脱”，仍谓念，且不堕落、不解脱、不有过失。因解脱意志而不念，遇到触感或痛苦时属于堕落、解脱和有过失。此理亦同，若不念、堕落、无解脱、有过失。若以欲念思惟解脱，仍谓不念、不堕落、不解脱、不有过失。若思惟欲念而心不解脱，则归于上述“无念、无堕落、无解脱、有过失”。
Anāpattisupinantenāti suttassa supine methunaṃ dhammaṃ paṭisevantassa viya kāyasaṃsaggādīni āpajjantassa viya supinanteneva kāraṇena yassa asuci muccati, tassa anāpatti. Supine pana uppannāya assādacetanāya sacassa visayo hoti, niccalena bhavitabbaṃ, na hatthena nimittaṃ kīḷāpetabbaṃ, kāsāvapaccattharaṇarakkhaṇatthaṃ pana hatthapuṭena gahetvā jagganatthāya udakaṭṭhānaṃ gantuṃ vaṭṭati.
“无过失梦中者”指的是如同人在梦中与人交合，引起身心接触等，因梦中境界故不生染污而免过失。梦中发生的贪欲心应视为虚幻，应停止执著，不应用手戏弄，以避免玷污僧衣；但可用手执持袈裟以示尊重，也可为了清洁行水浴。
Namocanādhippāyassāti yassa bhesajjena vā nimittaṃ ālimpantassa uccārādīni vā karontassa namocanādhippāyassa muccati, tassāpi anāpatti. Ummattakassa duvidhassāpi anāpatti. Idha seyyasako ādikammiko, tassa anāpatti ādikammikassāti.
所谓“自然解脱者”，指的是由药物或疾病引致病理症状时，通过诵经等咒语而得解脱者，此人亦无过失。疯狂者亦有此无过失之分类。病人若最初引起行为者亦免过失。
Padabhājanīyavaṇṇanā niṭṭhitā. · 句分别注释已毕。
Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti. Kiriyā, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.
在多种起因中，此戒为初部巴拉基戒中的身意齐起之起因。包含行为、感觉解脱、意念、与世讥讽、身行、恶心、双向痛乐等义。
§263
263. Vinītavatthūsu supinavatthu anupaññattiyaṃ vuttanayameva. Uccārapassāvavatthūni uttānatthāneva.
所言“文雅处”和“简明处”仅是对梦中状态的不同描述；文雅处为深处，简明处为表层。
Vitakkavatthusmiṃ kāmavitakkanti gehassitakāmavitakkaṃ. Tattha kiñcāpi anāpatti vuttā, atha kho vitakkagatikena na bhavitabbaṃ. Uṇhodakavatthūsu paṭhamaṃ uttānameva. Dutiye so bhikkhu mocetukāmo uṇhodakena nimittaṃ paharitvā paharitvā nhāyi, tenassa āpatti vuttā. Tatiye upakkamassa atthitāya thullaccayaṃ. Bhesajjakaṇḍuvanavatthūni uttānatthāneva.
在观心法门中，所谓欲念观心，即家中所生出的欲念。此中虽说无过失，但因观心迁移而不应生起。湿热水念则以上升为首。其次，比库若以湿热水为缘，反复以其意念洗浴，则此为过失。第三，则为不纯净的烦恼。治病法门念亦以上升为首。
§264
264.Maggavatthūsu paṭhamassa thulaūrukassa maggaṃ gacchantassa sambādhaṭṭhāne ghaṭṭanāya asuci mucci, tassa namocanādhippāyattā anāpatti. Dutiyassa tatheva mucci, mocanādhippāyattā pana saṅghādiseso. Tatiyassa na mucci, upakkamasabbhāvato pana thullaccayaṃ. Tasmā maggaṃ gacchantena uppanne pariḷāhe na gantabbaṃ, gamanaṃ upacchinditvā asubhādimanasikārena cittaṃ vūpasametvā suddhacittena kammaṭṭhānaṃ ādāya gantabbaṃ. Sace ṭhito vinodetuṃ na sakkoti, maggā okkamma nisīditvā vinodetvā kammaṭṭhānaṃ ādāya suddhacitteneva gantabbaṃ.
在修道法门中，第一类是运动上大腿正在行道者，于身体接触处若生污秽排泄物，则因放弃戒律而无过失。第二类同样生污秽排泄物，则因放弃戒律而犯僧团戒。第三类不发生污染，因其性质属不纯烦恼。故修道中生病时不应妄行行动，应止步止行，以不净心念静心，持清净心而摄取修道根本。如若无法忍耐，应安坐于道上熄除病痛，并以清净心而取修道设施前往。
Vatthivatthūsu te bhikkhū vatthiṃ daḷhaṃ gahetvā pūretvā pūretvā vissajjentā gāmadārakā viya passāvamakaṃsu. Jantāgharavatthusmiṃ udaraṃ tāpentassa mocanādhippāyassāpi amocanādhippāyassāpi mutte anāpattiyeva. Parikammaṃ karontassa nimittacālanavasena asuci mucci, tasmā āpattiṭṭhāne āpatti vuttā.
在持具法门中，比库等持具坚牢，反复充满后又舍弃，如同村中童子嬉戏玩耍。在住房建筑法门中，腹部被压迫者，无论是否能放弃戒律，皆无过失。因有施作礼敬故起动缘故的污秽排泄物，则当作过失。
§265
265.Ūrughaṭṭāpanavatthūsu yesaṃ āpatti vuttā te aṅgajātampi phusāpesunti veditabbāti evaṃ kurundaṭṭhakathāyaṃ vuttaṃ. Sāmaṇerādivatthūni uttānatthāneva.
在扣紧腰带法门中，所规定的过失，连四肢之类亦应念及，应了解。如讲头陀守戒注释所述。沙玛内拉等持具亦皆以上升为首。
§266
266. Kāyatthambhanavatthusmiṃ kāyaṃ thambhentassāti ciraṃ nisīditvā vā nipajjitvā vā navakammaṃ vā katvā ālasiyavimocanatthaṃ vijambhentassa.
在尸体束缚法门中，所谓束缚身体者，指长时间坐卧不动，或不作新行动，意在解除懒惰，有所振作。
Upanijjhāyanavatthusmiṃ sacepi paṭasataṃ nivatthā hoti purato vā pacchato vā ṭhatvā ‘‘imasmiṃ nāma okāse nimitta’’nti upanijjhāyantassa dukkaṭameva. Anivatthānaṃ gāmadārikānaṃ nimittaṃ upanijjhāyantassa pana kimeva vattabbaṃ. Tiracchānagatānampi nimitte eseva nayo. Ito cito ca aviloketvā pana divasampi ekapayogena upanijjhāyantassa ekameva dukkaṭaṃ. Ito cito ca viloketvā punappunaṃ upanijjhāyantassa payoge payoge dukkaṭaṃ. Ummīlananimīlanavasena pana na kāretabbo. Sahasā upanijjhāyitvā puna paṭisaṅkhāya saṃvare tiṭṭhato anāpatti, taṃ saṃvaraṃ pahāya puna upanijjhāyato dukkaṭameva.
在盘膝法门中，即便闭紧双鞋，或前后立定，若心念作“此时此刻是缘”而盘膝，则为烦恼恶行。若闭紧鞋者而却为村童们玩耍缘故，此则当作何等？对不合常理之缘亦如是处理。心念往外或往内视察，纵有一昼夜之久而单次盘膝，仍是一恶行；心念反复往内外观视，盘膝时每次皆为恶行，不可因反复开启关闭而为例外。若突然盘膝再复思惟，守止不造过失则无过失，但舍弃此守止，复盘膝则仍为恶行。
§267
267.Tāḷacchiddādivatthūni uttānatthāneva. Nhānavatthūsu ye udakasotaṃ nimittena pahariṃsu tesaṃ āpatti vuttā. Udañjalavatthūsupi eseva nayo. Ettha ca udañjalanti udakacikkhallo vuccati. Eteneva upāyena ito parāni sabbāneva udake dhāvanādivatthūni veditabbāni. Ayaṃ pana viseso. Pupphāvaḷiyavatthūsu sacepi namocanādhippāyassa anāpatti, kīḷanapaccayā pana dukkaṭaṃ hotīti.
267.依照斩竹木类等物品，在高处可取。宣说于水器中以水流为缘起而打击者，谓其有过。于涟漪水器中亦同理。此处所谓涟漪，是指波纹荡漾之水波。借此方法，之后其他一切水器中如流水流动类也应如此认识。这是其别义。若于花篮类水器中，即使无放水过失，因搅浑水质仍受不善缘故。
Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā. · 精泄学处注释已毕。
2. Kāyasaṃsaggasikkhāpadavaṇṇanā二、身触学处注释
§269
269.Tenasamayena buddho bhagavāti kāyasaṃsaggasikkhāpadaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – araññe viharatīti na āveṇike araññe, jetavanavihārasseva paccante ekapasse. Majjhe gabbhoti tassa ca vihārassa majjhe gabbho hoti. Samantā pariyāgāroti samantā panassa maṇḍalamāḷaparikkhepo hoti. So kira majjhe caturassaṃ gabbhaṃ katvā bahi maṇḍalamāḷaparikkhepena kato, yathā sakkā hoti antoyeva āviñchantehi vicarituṃ.
269.当时世尊为身体接触的修学戒律而制定规章。在此有一最佳规定，即在森林中独处，不是在村社森林，而仅限于靠近祇树给孤独园一侧。所谓中心的“室”即是该住处之中央房室。周围所谓回廊，即是周围一圈环绕廊架的结构。据说他于中央建造了四方形的室，并以外一圈环廊环形建构，如此便可在内部仅凭伸手即可自由活动。
Supaññattanti suṭṭha ṭhapitaṃ, yathā yathā yasmiṃ yasmiñca okāse ṭhapitaṃ pāsādikaṃ hoti lokarañjakaṃ tathā tathā tasmiṃ tasmiṃ okāse ṭhapitaṃ, vattasīsena hi soṃ ekakiccampi na karoti. Ekacce vātapāne vivarantoti yesu vivaṭesu andhakāro hoti tāni vivaranto yesu vivaṭesu āloko hoti tāni thakento.
所谓适当摆放，是指将建筑物、装饰依照合适场合安置，各处均匀分布，使之悦目悦心，令人喜欢观赏。因为布局合理，所以无一处显得杂乱。某些通风孔因处于暗处，则为通风用；处于明亮空间，则为遮挡风雨所用。
Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavocāti evaṃ tena brāhmaṇena pasaṃsitvā vutte sā brāhmaṇī ‘‘pasanno ayaṃ brāhmaṇo pabbajitukāmo maññe’’ti sallakkhetvā nigūhitabbampi taṃ attano vippakāraṃ pakāsentī kevalaṃ tassa saddhāvighātāpekkhā hutvā etaṃ ‘‘kuto tassa uḷārattatā’’tiādivacanamavoca. Tattha uḷāro attā assāti uḷārattā, uḷārattano bhāvo uṭṭhārattatā. Kulitthīhītiādīsu kulitthiyo nāma gharassāminiyo. Kuladhītaro nāma purisantaragatā kuladhītaro . Kulakumāriyo nāma aniviṭṭhā vuccanti. Kulasuṇhā nāma parakulato ānītā kuladārakānaṃ vadhuyo.
如此说时，该婆罗门女对那婆罗门说：他如此表现，显然此婆罗门心向出家。我对此心生欢喜。虽意存隐秘，却显露本心的变化。她只因对此起信念的动摇，便说诸如“为何他会如此轻率”等语。这里“轻率”是指自我感觉轻率不稳。所言轻率，是指放荡不羁之态。所谓家奴，是指居家男仆；家长子，是指世代相传为家主；家小姐，是指未出嫁的女子；家婆媳，是指从他家带来的奴婢，都是家中妻妾之属。
§270
270.Otiṇṇoti yakkhādīhi viya sattā anto uppajjantena rāgena otiṇṇo, kūpādīni viya sattā asamapekkhitvā rajanīye ṭhāne rajjanto sayaṃ vā rāgaṃ otiṇṇo, yasmā pana ubhayathāpi rāgasamaṅgissevetaṃ adhivacanaṃ, tasmā ‘‘otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto’’ti evamassa padabhājanaṃ vuttaṃ.
所谓逾越，是如夜叉等众生因内心的贪恋而越界进入他方。又如井漏等众生不顾环境分别，在污秽之地游荡，自己沉溺于贪欲。既然两者皆为贪欲类相同行为规范，故云“逾越”，即指心志拘束不坚者。
Tattha sārattoti kāyasaṃsaggarāgena suṭṭhu ratto. Apekkhavāti kāyasaṃsaggāpekkhāya apekkhavā. Paṭibaddhacittoti kāyasaṃsaggarāgeneva tasmiṃ vatthusmiṃ paṭibaddhacitto. Vipariṇatenāti parisuddhabhavaṅgasantatisaṅkhātaṃ pakatiṃ vijahitvā aññathā pavattena, virūpaṃ vā pariṇatena virūpaṃ parivattena, yathā parivattamānaṃ virūpaṃ hoti evaṃ parivattitvā ṭhitenāti adhippāyo.
其中，“沙拉特”是指因身体接触贪欲而兴奋；“阿佩卡瓦”是指因对身体接触及其事物的分别而持平静态度；“巴蒂班奇米托”是指专心一志于身体接触贪欲之事的意志。所谓反转，是指完全斩断污秽、痴迷的习气，并以另种方式转换，不使其变成丑恶，却能转成另一适宜形态，意为保持并转变，如此为规定。
§271
271. Yasmā panetaṃ rāgādīhi sampayogaṃ nātivattati, tasmā ‘‘vipariṇatanti rattampi citta’’ntiādinā nayenassa padabhājanaṃ vatvā ante idhādhippetamatthaṃ dassento ‘‘apica rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇata’’nti āha.
因为这些对贪欲等的结缔关系不应过度延伸，所以用『心虽等转变』等说法，做了语词的分解解释，最终说明此处的主要目的即在于指示『心虽转变，但在此意旨上仍属转变』。
Tadahujātāti taṃdivasaṃ jātā jātamattā allamaṃsapesivaṇṇā, evarūpāyapi hi saddhiṃ kāyasaṃsagge saṅghādiseso, methunavītikkame pārājikaṃ, raho nisajjassāde pācittiyañca hoti. Pagevāti paṭhamameva.
所谓头发受污，是指头发经过一整年长成，其自身已然变老且呈显著的老色。因头发本身也属于身体接触范畴，犯如出入夫妻关系的沙漏戒则为巴拉基咖戒，秘密地脱离僧座时则为巴吉帝亚戒。谓为第一（此为戒条中的第一个例子）。
Kāyasaṃsaggaṃ samāpajjeyyāti hatthaggahaṇādikāyasampayogaṃ kāyamissībhāvaṃ samāpajjeyya, yasmā panetaṃ samāpajjantassa yo so kāyasaṃsaggo nāma so atthato ajjhācāro hoti, rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmāssa saṅkhepana atthaṃ dassento ‘‘ajjhācāro vuccatī’’ti padabhājanamāha.
所谓身接，即指包括握手在内的身体接触，身的亲密接触状态。因为对这身接之所以出现的人，从实质上说便是在行邪行，因其被欲欲压制而废弃了分别行为，所以简述其意义时称为『称为邪行』，以此解释此语词之用法。
Hatthaggāhaṃ vātiādibhedaṃ panassa vitthārena atthadassanaṃ. Tattha hatthādīnaṃ vibhāgadassanatthaṃ ‘‘hattho nāma kapparaṃ upādāyā’’tiādimāha tattha kapparaṃ upādāyāti dutiyaṃ. Mahāsandhiṃ upādāya. Aññattha pana maṇibandhato paṭṭhāya yāva agganakhā hattho idha saddhiṃ aggabāhāya kapparato paṭṭhāya adhippeto.
关于手抓部分，做了详细义理说明。其中为了分辨手等部位，解释说『手名为以较硬部分把握多种之物』等，后又说以『较硬部分』为之次义。所谓较硬者，指大关节抓取物体。另一方面，从掌部到指甲，手部统称为主干，指关节关节是按相连的肢节分部位，从这个角度是统合性理解。
Suddhakesā vāti suttādīhi amissā suddhā kesāyeva. Veṇīti tīhi kesavaṭṭīhi vinandhitvā katakesakalāpassetaṃ nāmaṃ. Suttamissāti pañcavaṇṇena suttena kese missetvā katā. Mālāmissāti vassikapupphādīhi missetvā tīhi kesavaṭṭīhi vinandhitvā katā, avinaddhopi vā kevalaṃ pupphamissako kesakalāpo idha ‘‘veṇī’’ti veditabbo. Hiraññamissāti kahāpaṇamālāya missetvā katā. Suvaṇṇamissāti suvaṇṇacīrakehi vā pāmaṅgādīhi vā missetvā katā. Muttāmissāti muttāvalīhi missetvā katā. Maṇimissāti suttārūḷhehi maṇīhi missetvā katā. Etāsu hi yaṃkiñci veṇiṃ gaṇhantassa saṅghādisesoyeva. ‘‘Ahaṃ missakaveṇiṃ aggahesi’’nti vadantassa mokkho natthi. Veṇiggahaṇena cettha kesāpi gahitāva honti, tasmā yo ekampi kesaṃ gaṇhāti tassapi āpattiyeva.
关于净发，指依经律无污秽的干净头发。所谓发辫，由三股头发交叉扭结而成的发圈称为发辫。经中的发辫，即以五种颜色的头发组合成的发辫。花环则是由季节花朵等制成，依然是由三股头发交织而成，所以称为发辫。黄金发辫是用硬币制成的花环。纯金发辫是用纯金丝或者细金线制成的。珍珠发辫是用珍珠串成的线串。凡执持这些任何发辫等，如犯僧戒即为戒犯。若有人说「我持有发辫」，则无解除之门。因持发辫皆属取持，因此只要一根头发被拿取，亦生戒戒罚。
Hatthañcaveṇiñca ṭhapetvāti idha vuttalakkhaṇaṃ hatthañca sabbappakārañca veṇiṃ ṭhapetvā avasesaṃ sarīraṃ ‘‘aṅga’’nti veditabbaṃ. Evaṃ paricchinnesu hatthādīsu hatthassa gahaṇaṃ hatthaggāho, veṇiyā gahaṇaṃ veṇiggāho, avasesasasarīrassa parāmasanaṃ aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, yo taṃ hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ samāpajjeyya, tassa saṅghādiseso nāma āpattinikāyo hotīti. Ayaṃ sikkhāpadassa attho.
所谓执持手指发辫，是指将手和其他所有部分都用发辫捆绑结合，剩余的身体称为肢体。因此，断裂的手指等手部的捉持称为手抓，发辫的捉持称为发辫抓持，剩余身体的挪动称为其他肢体的挪移。若有人执持手抓或发辫抓持或其他肢体的挪移，即犯僧戒的戒犯，属于戒失之类。这是戒律规戒的要旨所在。
§272
272. Yasmā pana yo ca hatthaggāho yo ca veṇiggāho yañca avasesassa aṅgassa parāmasanaṃ taṃ sabbampi bhedato dvādasavidhaṃ hoti, tasmā taṃ bhedaṃ dassetuṃ ‘‘āmasanā parāmasanā’’tiādinā nayenassa padabhājanaṃ vuttaṃ. Tattha yañca vuttaṃ ‘‘āmasanā nāma āmaṭṭhamattā’’ti yañca ‘‘chupanaṃ nāma phuṭṭhamatta’’nti, imesaṃ ayaṃ viseso – āmasanāti āmajjanā phuṭṭhokāsaṃ anatikkamitvāpi tattheva saṅghaṭṭanā. Ayañhi ‘‘āmaṭṭhamattā’’ti vuccati. Chupananti asaṅghaṭṭetvā phuṭṭhamattaṃ.
272. 至于任何用手触摸，或用嘴接触，以及用身体其他部位触及他人身体的行为，这些行为违反教戒的种类共有十二种。因此，为了说明这些分别，用“污秽”、“辱秽”等词汇将它们分为若干类别。这里所说的“污秽者，是污秽的程度浅薄”，所谓“隐蔽者，是暴露程度微小”，这是两者的区别。所谓污秽，指的是污浊污垢的沾染，虽然未完全贯穿，但确实存在着结合成整体的现象。这种程度称为“污秽轻微”。“隐蔽”则是未结合成整体，且只是轻微暴露的状态。
Yampi ummasanāya ca ullaṅghanāya ca niddese ‘‘uddhaṃ uccāraṇā’’ti ekameva padaṃ vuttaṃ. Tatrāpi ayaṃ viseso – paṭhamaṃ attano kāyassa itthiyā kāye uddhaṃ pesanavasena vuttaṃ, dutiyaṃ itthiyā kāyaṃ ukkhipanavasena, sesaṃ pākaṭameva.
对于用口触犯戒律的行为，统一用“上扬发声”一词来指称。同样地，这里也有其特殊内涵：其一，是指女性以上抬舌头方式接触自己身体的行为；其二，是指女性用下按舌头方式对身体接触的行为；剩余的情形则属于明显的行为。
§273
273. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena kāyasaṃsaggaṃ samāpajjati, tassa etesaṃ padānaṃ vasena vitthārato āpattibhedaṃ dassento ‘‘itthī ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāya’’ntiādimāha. Tattha bhikkhu ca naṃ itthiyā kāyena kāyanti so sāratto ca itthisaññī ca bhikkhu attano kāyena. Nanti nipātamattaṃ. Atha vā etaṃ tassā itthiyā hatthādibhedaṃ kāyaṃ. Āmasati parāmasatīti etesu ce ekenāpi ākārena ajjhācarati, āpatti saṅghādisesassa. Tattha sakiṃ āmasato ekā āpatti, punappunaṃ āmasato payoge payoge saṅghādiseso.
273. 如今，若有人意念翻转反常而与身体接合，则根据这些词语细致解说其犯戒类型，诠释说：“女性有其独特身体，并自认为是女性，比库亦以女性身体为身体。”此处“比库”是指以自己身体自居者。此处终结语表明，这是针对口诀之总括。又或是指女性的手等所犯身体侵犯行为，称为“污秽”或“辱秽”。若其中一个词语被单独使用，加上语调，则是指单次犯巴拉基咖戒；反复使用，则是在多次犯沙坎地谢萨戒。这里若因“污秽”一次犯戒，或反复犯多次，就是犯巴拉基戒或沙坎地谢萨戒。
Parāmasantopi sace kāyato amocetvāva ito cito ca attano hatthaṃ vā kāyaṃ vā sañcopeti harati peseti divasampi parāmasato ekāva āpatti. Sace kāyato mocetvā mocetvā parāmasati payoge payoge āpatti.
即使是辱秽，若只是从身体中摆脱出来后仍然心生执持，手或身体抓持、夺取、运送，连续两天仅一次犯辱秽，对此称作单一罪；若反复放开身体，但多次犯辱秽，则为重复犯戒。
Omasantopi sace kāyato amocetvāva itthiyā matthakato paṭṭhāya yāva pādapiṭṭhiṃ omasati ekāva āpatti. Sace pana udarādīsu taṃ taṃ ṭhānaṃ patvā muñcitvā muñcitvā omasati payoge payoge āpatti. Ummasanāyapi pādato paṭṭhāya yāva sīsaṃ ummasantassa eseva nayo.
即使是隐蔽者(omasati)，若放开身体后仍执著于女性身体区域，并且触及脚底，也算一次犯戒。若触及腹部等部位，放开后又重新触及，反复如此，则称为多次犯戒。对于用脚底接触至头部的隐蔽方式，亦同此理。
Olaṅghanāya mātugāmaṃ kesesu gahetvā nāmetvā cumbanādīsu yaṃ ajjhācāraṃ icchati taṃ katvā muñcato ekāva āpatti. Uṭṭhitaṃ punappunaṃ nāmayato payoge payoge āpatti. Ullaṅghanāyapi kesesu vā hatthesu vā gahetvā vuṭṭhāpayato eseva nayo.
对于越界(olaṅghana)，若抓取母亲族群的发丝，且名叫作名、亲吻等行为意图的行为，一次犯戒；若反复站起时连续抓取取名，则为多次犯戒。触及头发或手部的越界行为，也以此类推。
Ākaḍḍhanāya attano abhimukhaṃ ākaḍḍhanto yāva na muñcati tāva ekāva āpatti. Muñcitvā muñcitvā ākaḍḍhantassa payoge payoge āpatti. Patikaḍḍhanāyapi parammukhaṃ piṭṭhiyaṃ gahetvā paṭippaṇāmayato eseva nayo.
因自我执着而紧握自身，直到不放弃为止，只有一次犯戒。放开又紧握，依次而犯。因反复紧握而转向对面，取持布施物时亦同理，如此引导。
Abhiniggaṇhanāya hatthe vā bāhāya vā daḷhaṃ gahetvā yojanampi gacchato ekāva āpatti. Muñcitvā punappunaṃ gaṇhato payoge payoge āpatti. Amuñcitvā punappunaṃ phusato ca āliṅgato ca payoge payoge āpattīti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘mūlaggahaṇameva pamāṇaṃ, tasmā yāva na muñcati tāva ekā eva āpattī’’ti.
以手或臂紧紧持握，用绳索缠绕而行时，仅一次犯戒。再放开反复紧握时，依次而有犯。若不放开而反复触摸拥抱，亦每次皆犯。大须摩长老说此理。大波度长老亦说：“根本持戒即是限度，故不放弃时仅有一次犯戒。”
Abhinippīḷanāya vatthena vā ābharaṇena vā saddhiṃ pīḷayato aṅgaṃ aphusantassa thullaccayaṃ, phusantassa saṅghādiseso, ekapayogena ekā āpatti, nānāpayogena nānā.
因用布或饰物与其相合而紧压，使身受到不洁触摸时，即显露修习根本清净的败坏，触摸时则为僧团犯戒，一次使用则犯一次，多次使用则多次犯。
Gahaṇachupanesu aññaṃ kiñci vikāraṃ akarontopi gahitamattaphuṭṭhamattenāpi āpattiṃ āpajjati.
即使在握掩掩藏中无意制造其他损害，但仅以握持轻触，也生犯戒。
Evametesu āmasanādīsu ekenāpi ākārena ajjhācārato itthiyā itthisaññissa saṅghādiseso, vematikassa thullaccayaṃ, paṇḍakapurisatiracchānagatasaññissāpi thullaccayameva. Paṇḍake paṇḍakasaññissa thullaccayaṃ, vematikassa dukkaṭaṃ. Purisatiracchānagataitthisaññissāpi dukkaṭameva. Purise purisasaññissāpi vematikassāpi itthipaṇḍakatiracchānagatasaññissāpi dukkaṭameva. Tiracchānagatepi sabbākārena dukkaṭamevāti. Imā ekamūlakanaye vuttā āpattiyo sallakkhetvā imināva upāyena ‘‘dve itthiyo dvinnaṃ itthīna’’ntiādivasena vutte dumūlakanayepi diguṇā āpattiyo veditabbā. Yathā ca dvīsu itthīsu dve saṅghādisesā; evaṃ sambahulāsu sambahulā veditabbā.
依此等压迫等一切不正行为，一方行持针对女性（或女戒）者则为僧团犯戒，针对邪淫男者则显露修习败坏之行为。对男色好者或女性有恶见者亦属败坏。对同性恋者亦为败坏，对邪欲异性恋者亦属败坏。对正常男子好者或对女性有恶念或深爱异性者均属恶行。对各种邪丑行为皆属恶行。此为根本违规分别戒律。依此评断，女性之间有二种僧团犯戒，多者亦同理应辨别。正如两女性有两种僧团犯戒，繁多者亦应辨别。
Yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti. Yo pana sambahulānaṃ aṅguliyo vā kese vā ekato katvā gaṇhāti, so aṅguliyo ca kese ca agaṇetvā itthiyo gaṇetvā saṅghādisesehi kāretabbo. Yāsañca itthīnaṃ aṅguliyo vā kesā vā majjhagatā honti, tāsaṃ gaṇanāya thullaccaye āpajjati. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti, sambahulā pana itthiyo kāyappaṭibaddhehi rajjuvatthādīhi parikkhipitvā gaṇhanto sabbāsaṃyeva antoparikkhepagatānaṃ gaṇanāya thullaccaye āpajjati. Mahāpaccariyaṃ aphuṭṭhāsu dukkaṭaṃ vuttaṃ. Tattha yasmā pāḷiyaṃ kāyappaṭibaddhappaṭibaddhena āmasanaṃ nāma natthi, tasmā sabbampi kāyappaṭibaddhappaṭibaddhaṃ kāyappaṭibaddheneva saṅgahetvā mahāaṭṭhakathāyañca kurundiyañca vutto purimanayoyevettha yuttataro dissati.
若有人单独驻足，仅用臂环抱多名女性握持，则因妨碍女性数目而犯僧团犯戒，因妨碍中间部分而犯修习败坏。以此肢体结缚为缘故，多人用指或发束成一处而握持，则因未计指发仅计女性数目而犯僧团犯戒。若中间有指发，则因计数而犯修习败坏。以此肢体结缚为因由，每一女性以绳索等束缚而握，因阻碍全部无法分离而计数，发生修习败坏。大经论中此为未直接触摸即以结缚为缘故所犯之恶行。巴利律藏中无“身体结缚”名词，故此一切视为肢体结缚，并以大注疏与库伦迪亚论述为依，从中处置更合适。
Yo hi hatthena hatthaṃ gahetvā paṭipāṭiyā ṭhitāsu itthīsu samasārāgo ekaṃ hatthe gaṇhāti, so gahititthiyā vasena ekaṃ saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya purimanayeneva thullaccaye. Sace so taṃ kāyappaṭibaddhe vatthe vā pupphe vā gaṇhāti, sabbāsaṃ gaṇanāya thullaccaye āpajjati. Yatheva hi rajjuvatthādīhi parikkhipantena sabbāpi kāyappaṭibaddhena āmaṭṭhā honti, tathā idhāpi sabbāpi kāyappaṭibaddhena āmaṭṭhā honti. Sace pana tā itthiyo aññamaññaṃ vatthakoṭiyaṃ gahetvā ṭhitā honti, tatra ceso purimanayeneva paṭhamaṃ itthiṃ hatthe gaṇhāti gahitāya vasena saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya dukkaṭāni. Sabbāsañhi tāsaṃ tena purimanayeneva kāyapaṭibaddhena kāyappaṭibaddhaṃ āmaṭṭhaṃ hoti. Sace pana sopi taṃ kāyappaṭibaddheyeva gaṇhāti tassā vasena thullaccayaṃ āpajjati, itarāsaṃ gaṇanāya anantaranayeneva dukkaṭāni.
若有人以手执持手，按照仪轨站立于妇女中，在众妇女中只取一物，若由其所执之妇女惯性，立刻犯一项僧团杻罪，不犯者在数算时即为恶过。若他数算时取被束缚于身体上的花或布，所有物皆为束缚于身体的器物，因而犯杻罪。如同用绳索等物包缚一切，皆为束缚于身体的器物，仪轨亦如是。若这些妇女相互牵拉衣布站立，其中某人如同数算时初一妇女人以手持物那样取物，由所执之妇女惯性，立刻犯杻罪，他人则数算为恶过。因这两者彼此用身体惯性所束缚，实为身体互相束缚的器物。假若他人亦数算此身体束缚物，则因其惯性犯杻罪，他人亦数算即为恶过。
Yo pana ghanavatthanivatthaṃ itthiṃ kāyasaṃsaggarāgena vatthe ghaṭṭeti, thullaccayaṃ. Viraḷavatthanivatthaṃ ghaṭṭeti, tatra ce vatthantarehi itthiyā vā nikkhantalomāni bhikkhuṃ bhikkhuno vā paviṭṭhalomāni itthiṃ phusanti, ubhinnaṃ lomāniyeva vā lomāni phusanti, saṅghādiseso. Upādinnakena hi kammajarūpena upādinnakaṃ vā anupādinnakaṃ vā anupādinnakenapi kenaci kesādinā upādinnakaṃ vā anupādinnakaṃ vā phusantopi saṅghādisesaṃ āpajjatiyeva.
若有人以紧密布料为仪轨触摸妇女身体的头发而犯杻罪。若以稀疏布料触摸，若在布料之间妇女或比库触摸了比库或妇女散落的头发，或两者互摸头发，则犯僧团杻罪。因触摸了被禁触的身、口、意之事，无论是有执着者或无执着者触摸头发，均犯僧团杻罪。
Tattha kurundiyaṃ ‘‘lomāni gaṇetvā saṅghādiseso’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘lomāni gaṇetvā āpattiyā na kāretabbo, ekameva saṅghādisesaṃ āpajjati. Saṅghikamañce pana apaccattharitvā nipanno lomāni gaṇetvā kāretabbo’’ti vuttaṃ , tadeva yuttaṃ. Itthivasena hi ayaṃ āpatti, na koṭṭhāsavasenāti.
此处引璞伦帝迦语说“数头发而犯杻罪”。《大注疏》则言“不应因数头发而犯戒，因仅犯一项杻罪。若为断除斗争，不得不数头发以避免戒法混乱”，此说合宜。此犯杻罪非因戒疴积累所生。
Etthāha ‘‘yo pana ‘kāyappaṭibaddhaṃ gaṇhissāmī’ti kāyaṃ gaṇhāti, ‘kāyaṃ gaṇhissāmī’ti kāyappaṭibaddhaṃ gaṇhāti, so kiṃ āpajjatī’’ti. Mahāsumatthero tāva ‘‘yathāvatthukamevā’’ti vadati. Ayaṃ kirassa laddhi –
此处说“若有人以‘我将数一身体束缚物’的意念而数身体，问其将犯何罪”，《大长老传》称为“如事物之见”。此意思为——
‘‘Vatthu saññā ca rāgo ca, phassappaṭivijānanā;
“物相、执爱及触觉之认知，”
Yathāniddiṭṭhaniddese, garukaṃ tena kāraye’’ti.
“依如所示之教法，于其严格戒律下当作如是行。”
Ettha ‘‘vatthū’’ti itthī. ‘‘Saññā’’ti itthisaññā. ‘‘Rāgo’’ti kāyasaṃsaggarāgo. ‘‘Phassappaṭivijānanā’’ti kāyasaṃsaggaphassajānanā. Tasmā yo itthiyā itthisaññī kāyasaṃsaggarāgena ‘‘kāyappaṭibaddhaṃ gahessāmī’’ti pavattopi kāyaṃ phusati, garukaṃ saṅghādisesaṃyeva āpajjati. Itaropi thullaccayanti mahāpadumatthero panāha –
此处“vatthū”者，指妇女；“saññā”者，妇女的识别；“rāgo”者，身触着染上的贪欲；“phassappaṭivijñanā”者，身触着所生的觉知。故若有人以妇女为女人识，怀有身触着染的贪欲时，行身触，即触摸身体，必遭重度的桑迦地谢萨罪。其余诸过，长老大巴都玛则说——
‘‘Saññāya virāgitamhi, gahaṇe ca virāgite;
「于识为乐已熄灭境界，以及对摄持亦成熄灭；
Yathāniddiṭṭhaniddese, garukaṃ tattha na dissatī’’ti.
正如明说圣典中所示，彼处无见重罪之状。」
Assāpāyaṃ laddhi itthiyā itthisaññino hi saṅghādiseso vutto. Iminā ca itthisaññā virāgitā kāyappaṭibaddhe kāyappaṭibaddhasaññā uppāditā, taṃ gaṇhantassa pana thullaccayaṃ vuttaṃ. Iminā ca gahaṇampi virāgitaṃ taṃ aggahetvā itthī gahitā, tasmā ettha itthisaññāya abhāvato saṅghādiseso na dissati, kāyappaṭibaddhassa aggahitattā thullaccayaṃ na dissati, kāyasaṃsaggarāgena phuṭṭhattā pana dukkaṭaṃ. Kāyasaṃsaggarāgena hi imaṃ nāma vatthuṃ phusato anāpattīti natthi, tasmā dukkaṭamevāti.
长期以来，持女性识者即是妇女识，因贪于身体所缚而致身所缚识生起，因而有桑迦地谢萨罪，此罪即长老们所说。又因摄持境界亦成熄灭，摄持妇女者遂已摄持，故此妇女识不存在时，不生桑迦地谢萨罪；身体所缚的摄持虽已摄持，也看不见重罪状；但因身触着染贪，而触摸此名之物，实为大恶。因以身染贪触此物并不得罪，唯触此恶故谓之大恶。
Idañca pana vatvā idaṃ catukkamāha. ‘‘Sārattaṃ gaṇhissāmī’ti sārattaṃ gaṇhi saṅghādiseso, ‘virattaṃ gaṇhissāmī’ti virattaṃ gaṇhi dukkaṭaṃ, ‘sārattaṃ gaṇhissāmī’ti virattaṃ gaṇhi dukkaṭaṃ, ‘virattaṃ gaṇhissāmī’ti sārattaṃ gaṇhi dukkaṭamevā’’ti. Kiñcāpi evamāha? Atha kho mahāsumattheravādoyevettha ‘‘itthi ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāyappaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati āpatti thullaccayassā’’ti imāya pāḷiyā ‘‘yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti, so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye’’tiādīhi aṭṭhakathāvinicchayehi ca sameti. Yadi hi saññādivirāgena virāgitaṃ nāma bhaveyya ‘‘paṇḍako ca hoti itthisaññī’’tiādīsu viya ‘‘kāyappaṭibaddhañca hoti kāyasaññī cā’’tiādināpi nayena pāḷiyaṃ visesaṃ vadeyya. Yasmā pana so na vutto, tasmā itthiyā itthisaññāya sati itthiṃ āmasantassa saṅghādiseso, kāyappaṭibaddhaṃ āmasantassa thullaccayanti yathāvatthukameva yujjati.
述此后，作四种论说：『我要坚决执取』『坚决执取乃重罪』，『我要熄灭执取』『熄灭执取乃大恶』，『我要坚决执取』『熄灭执取乃大恶』，『我要熄灭执取』『坚决执取乃大恶』。此言何意？长老摩诃苏摩特亦说：“女子有女子识，愿乐者并比库，不会以女性之身执取相缚之体或怨恨……如是执取则犯重罪。”本注疏汇集如此训诂。若以识断灭等为已熄灭，则如“软弱者为女子识”之类，与“缚身之识”为例，亦当特别用语指明；既非如是说，则于识着染妇女时存女子识，引发重罪，对身相缚时则诉诸长老对罪的判定，亦无矛盾。
Mahāpaccariyampi cetaṃ vuttaṃ – ‘‘nīlaṃ pārupitvā sayitāya kāḷitthiyā kāyaṃ ghaṭṭessāmī’ti kāyaṃ ghaṭṭeti, saṅghādiseso; ‘kāyaṃ ghaṭṭessāmī’ti nīlaṃ ghaṭṭeti, thullaccayaṃ; ‘nīlaṃ ghaṭṭessāmī’ti kāyaṃ ghaṭṭeti, saṅghādiseso; ‘nīlaṃ ghaṭṭessāmī’ti nīlaṃ ghaṭṭeti, thullaccaya’’nti. Yopāyaṃ ‘‘itthī ca paṇḍako cā’’tiādinā nayena vatthumissakanayo vutto, tasmimpi vatthu saññāvimativasena vuttā āpattiyo pāḷiyaṃ asammuyhantena veditabbā.
长老摩诃巴则说：“涂以蓝色，卧者体黑，欲刺破体者，犯重罪；‘要刺破体’而刺破蓝体者，犯轻罪；‘涂蓝体’而刺破体者，犯重罪；‘涂蓝体’且刺破蓝体者，犯轻罪。”若依“女子即女子识且软弱”之等说立论，则对本例之事，谓之识异、罪异，须据语义而辨明，勿错解三藏律藏之教。
Kāyenakāyappaṭibaddhavāre pana itthiyā itthisaññissa kāyappaṭibaddhaṃ gaṇhato thullaccayaṃ, sese sabbattha dukkaṭaṃ. Kāyappaṭibaddhenakāyavārepi eseva nayo. Kāyappaṭibaddhenakaāyappaṭibaddhavāre ca nissaggiyenakāyavārādīsu cassa sabbattha dukkaṭameva.
但对于身体做为障碍所束缚的妇女来说，是因为她有对女性之身的认识，执持身为身，因而生起瞋恚，这即为恐怖根源，其余处无疑皆系恶业。若是执持身为障碍的男女，对于此亦同理。执持身为障碍及以身为身相互束缚者，放逸于身的障碍等处，一切皆为恶业。
‘‘Itthī ca hoti itthisaññī sāratto ca itthī ca naṃ bhikkhussa kāyena kāya’’ntiādivāro pana bhikkhumhi mātugāmassa rāgavasena vutto. Tattha itthī ca naṃ bhikkhussa kāyena kāyanti bhikkhumhi sārattā itthī tassa nisinnokāsaṃ vā nipannokāsaṃ vā gantvā attano kāyena taṃ bhikkhussa kāyaṃ āmasati…pe… chupati. Sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti evaṃ tāya āmaṭṭho vā chupito vā sevanādhippāyo hutvā sace phassappaṭivijānanatthaṃ īsakampi kāyaṃ cāleti phandeti, saṅghādisesaṃ āpajjati.
“妇女乃妇女，女性之身真如妇女，非彼比库之身躯”，此类律仪多为比库中依其母族之欲爱所言。于此处，“妇女非比库之身”，意谓比库若有对彼妇女姿态坐卧或俯伏之观察，则以自身躯身作依归，视为比库之身，故相互贪着……如是则称为“以身为缘”而起努力，辨别触境。故此，在此若违犯“以身为缘”而起努力，则生嗔恨，动摇身心，往昔者受错谴（三业罪名）为桑喀地谢萨罪。
Dveitthiyoti ettha dve saṅghādisese āpajjati, itthiyā ca paṇḍake ca saṅghādisesena saha dukkaṭaṃ . Etena upāyena yāva ‘‘nissaggiyena nissaggiyaṃ āmasati, sevanādhippāyo kāyena vāyamati na ca phassaṃ paṭivijānāti, āpatti dukkaṭassā’’ti tāva purimanayeneva āpattibhedo veditabbo.
所谓两女性，即是违反两次巴拉基之罪，而两女性及巴拉基（已犯）均为桑喀地谢萨罪。由此方法，直到以‘放逸者放逸’而从犯，以身努力而不识触境，是为恶行罪名，此是分辨前后罪过之依据。
Ettha ca kāyena vāyamati na ca phassaṃ paṭivijānātīti attanā nissaṭṭhaṃ pupphaṃ vā phalaṃ vā itthiṃ attano nissaggiyena pupphena vā phalena vā paharantiṃ disvā kāyena vikāraṃ karoti, aṅguliṃ vā cāleti, bhamukaṃ vā ukkhipati, akkhiṃ vā nikhaṇati, aññaṃ vā evarūpaṃ vikāraṃ karoti, ayaṃ vuccati ‘‘kāyena vāyamati na ca phassaṃ paṭivijānātī’’ti. Ayampi kāyena vāyamitattā dukkaṭaṃ āpajjati, dvīsu itthīsu dve, itthīpaṇḍakesupi dve eva dukkaṭe āpajjati.
此中“以身努力却不识触”者，是指依己意将花果等物视为自身放逸者花果，随即用手扰动，弹指，吐唾，掐眼，或作类似变乱，即名“以身为缘努力不识触”。此亦属恶行，共生于两女性之间，及女性与巴拉基之间也属恶。
§279
279. Evaṃ vatthuvasena vitthārato āpattibhedaṃ dassetvā idāni lakkhaṇavasena saṅkhepato āpattibhedañca anāpattibhedañca dassento ‘‘sevanādhippāyo’’tiādimāha. Tattha purimanaye itthiyā phuṭṭho samāno sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti tivaṅgasampattiyā saṅghādiseso. Dutiye naye nissaggiyena nissaggiyāmasane viya vāyamitvā achupane viya ca phassassa appaṭivijānanato duvaṅgasampattiyā dukkaṭaṃ. Tatiye kāyena avāyamato anāpatti. Yo hi sevanādhippāyopi niccalena kāyena kevalaṃ phassaṃ paṭivijānāti sādiyati anubhoti, tassa cittuppādamatte āpattiyā abhāvato anāpatti. Catutthe pana nissaggiyena nissaggiyāmasane viya phassappaṭivijānanāpi natthi, kevalaṃ cittuppādamattameva, tasmā anāpatti. Mokkhādhippāyassa sabbākāresu anāpattiyeva.
此处详述依事由分辨罪名，现仅略述罪名及非罪名，称为“以身为缘努力”等。前一类，以女性被触同时努力身体识别触境为例，因三恶业成就而为桑喀地谢萨罪。第二类如以放逸者放逸者努力，似非触认而致罪过为两恶业成就之恶。第三类不努力则无罪。若执着于努力且仅识触而无意，则心不起染失，无罪。第四类如放逸者放逸及不识触，无心者亦无罪。是故归于解脱根本的完全无罪。
Ettha pana yo itthiyā gahito taṃ attano sarīrā mocetukāmo paṭippaṇāmeti vā paharati vā ayaṃ kāyena vāyamati phassaṃ paṭivijānāti. Yo āgacchantiṃ disvā tato muñcitukāmo uttāsetvā palāpeti, ayaṃ kāyena vāyamati na ca phassaṃ paṭivijānāti. Yo tādisaṃ dīghajātiṃ kāye ārūḷhaṃ disvā ‘‘saṇikaṃ gacchatu ghaṭṭiyamānā anatthāya saṃvatteyyā’’ti na ghaṭṭeti, itthimeva vā aṅgaṃ phusamānaṃ ñatvā ‘‘esā ‘anatthiko ayaṃ mayā’ti sayameva pakkamissatī’’ti ajānanto viya niccalo hoti, balavitthiyā vā gāḷhaṃ āliṅgitvā gahito daharabhikkhu palāyitukāmopi suṭṭhu gahitattā niccalo hoti, ayaṃ na ca kāyena vāyamati, phassaṃ paṭivijānāti. Yo pana āgacchantiṃ disvā ‘‘āgacchatu tāva tato naṃ paharitvā vā paṇāmetvā vā pakkamissāmī’’ti niccalo hoti, ayaṃ mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānātīti veditabbo.
又若有执女性者为己身体欲放逸，作诸努力且识触，则为“以身为缘努力识触”。若见来者欲放逸即起逃避及喊叫，则属于“以身为缘努力不识触”。若见长寿身躯自知不善，将欲断除，触及自己部位即“不努力但识触”，如紧抱力大封闭伤童欲保其命时，此不算“以身为缘努力”而识触。若见来者欲临近且起意保护而不伤害，则为“解脱根本”，非努力亦非识触，应如此分辨。
§280
280.Asañciccāti iminā upāyena imaṃ phusissāmīti acetetvā, evañhi acetetvā pattappaṭiggahaṇādīsu mātugāmassa aṅge phuṭṭhepi anāpatti.
不知此意，以此方便，虽意不欲触及，然既无意，及许诺戒律等中，触及女性部位亦不罪。
Asatiyāti aññavihito hoti mātugāmaṃ phusāmīti sati natthi, evaṃ asatiyā hatthapādapasāraṇādikāle phusantassa anāpatti.
无意者，谓无他意愿接触女性部位，故无意时，手足伸展等触时亦不罪。
Ajānantassāti dārakavesena ṭhitaṃ dārikaṃ ‘‘itthī’’ti ajānanto kenacideva karaṇīyena phusati, evaṃ ‘‘itthī’’ti ajānantassa phusato anāpatti.
无知者，谓因童女装束立于童女处，以‘女子’不知义，因某种缘由触之，故称‘女子’者，无知时触则不罪。
Asādiyantassāti kāyasaṃsaggaṃ asādiyantassa, tassa bāhāparamparāya nītabhikkhussa viya anāpatti. Ummattakādayo vuttanayāeva. Idha pana udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.
非亲近触者，谓未与身体相接触之者，若如传说中被驱逐行者那般，则不罪。然则如乌达长老等首犯者，称其不罪者为首犯。
Padabhājanīyavaṇṇanā niṭṭhitā. · 句分别注释已毕。
Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.
起疑等处，此戒为初不净戒则起疑，乃因身体心意而起疑，分为行为、分别解脱、包括心意、世间舆论、身体行为、不善心、二难、以乐为中等。
§281
281. Vinītavatthūsu – mātuyā mātupemenāti mātupemena mātuyā kāyaṃ āmasi. Esa nayo dhītubhaginivatthūsu. Tattha yasmā mātā vā hotu dhītā vā itthī nāma sabbāpi brahmacariyassa pāripanthikāva. Tasmā ‘‘ayaṃ me mātā ayaṃ dhītā ayaṃ me bhaginī’’ti gehassitapemena āmasatopi dukkaṭameva vuttaṃ.
281. 关于细微情形——因母亲之爱，母亲以母爱触己身体，此例适用于女儿与姐妹间。因母亲或女儿皆为女性，皆为出家生活陪伴者，故即使以家人情爱之故触及，亦被认为是不善行为。
Imaṃ pana bhagavato āṇaṃ anussarantena sacepi nadīsotena vuyhamānaṃ mātaraṃ passati neva hatthena parāmasitabbā. Paṇḍitena pana bhikkhunā nāvā vā phalakaṃ vā kadalikkhandho vā dārukkhandho vā upasaṃharitabbo. Tasmiṃ asati kāsāvampi upasaṃharitvā purato ṭhapetabbaṃ, ‘‘ettha gaṇhāhī’’ti pana na vattabbā. Gahite parikkhāraṃ kaḍḍhāmīti kaḍḍhantena gantabbaṃ. Sace bhāyati purato purato gantvā ‘‘mā bhāyī’’ti samassāsetabbā. Sace bhāyamānā puttassa sahasā khandhe vā abhiruhati, hatthe vā gaṇhāti, na ‘‘apehi mahallike’’ti niddhunitabbā, thalaṃ pāpetabbā. Kaddame laggāyapi kūpe patitāyapi eseva nayo.
但是，如果有众生以河水似的流水洗净了母亲，即使手中拿着，也不可用手托住母亲的身体。聪明的比库应当收拾船只、木板、桨、木块及木材。若有衣服，应当收拾好，并摆放在前面，但不可说「这里拿着」。把握船篙时，若认为难以施力，应当挥动篙子划桨前进。若感到害怕，前进之时应当安心劝导自己说「不要害怕」。若正在害怕中，若儿子忽然爬上船体或抓住手，不应当责备说「放开，粗暴的孩子」，而应当放下身子。即使掉入浅滩或井中，也用同样方式护持。
Tatrapi hi yottaṃ vā vatthaṃ vā pakkhipitvā hatthena gahitabhāvaṃ ñatvā uddharitabbā, natveva āmasitabbā. Na kevalañca mātugāmassa sarīrameva anāmāsaṃ, nivāsanapāvuraṇampi ābharaṇabhaṇḍampi tiṇaṇḍupakaṃ vā tāḷapaṇṇamuddikaṃ vā upādāya anāmāsameva, tañca kho nivāsanapārupanaṃ piḷandhanatthāya ṭhapitameva. Sace pana nivāsanaṃ vā pārupanaṃ vā parivattetvā cīvaratthāya pādamūle ṭhapeti vaṭṭati. Ābharaṇabhaṇḍesu pana sīsapasādhanakadantasūciādikappiyabhaṇḍaṃ ‘‘imaṃ bhante tumhākaṃ gaṇhathā’’ti diyyamānaṃ sipāṭikāsūciādiupakaraṇatthāya gahetabbaṃ. Suvaṇṇarajatamuttādimayaṃ pana anāmāsameva dīyyamānampi na gahetabbaṃ. Na kevalañca etāsaṃ sarīrūpagameva anāmāsaṃ, itthisaṇṭhānena kataṃ kaṭṭharūpampi dantarūpampi ayarūpampi loharūpampi tipurūpampi potthakarūpampi sabbaratanarūpampi antamaso piṭṭhamayarūpampi anāmāsameva. Paribhogatthāya pana ‘‘idaṃ tumhākaṃ hotū’’ti labhitvā ṭhapetvā sabbaratanamayaṃ avasesaṃ bhinditvā upakaraṇārahaṃ upakaraṇe paribhogārahaṃ paribhoge upanetuṃ vaṭṭati.
此外，即使是绳索或布匹被抛掷出，也应当知道握着的状态予以收起，不应当放弃。不能只对母亲的身体本身施洗，还包括住所的门窗及首饰器具、凉席、莲叶鞋等物，一并清洁，这是为了保护住所免受尘垢。如果住所或门窗变更位置，为了僧衣，应当放置于足下，不得随意放置。在饰物器具中，如头饰、牙饰、针线等合适的器具，应当取用，同时说「请您拿着这个」。但黄金、白银及其合金等贵重物品即使被给予，也不应当拿取。并非仅是外观形状像这些器物时才不洗涤，女性留有装饰的刀具、牙具、铁器、铜器、铅器、书写工具及宝石饰物及绀青染色器物，也同样不可洗涤。只是这些物品为使用之故，一经获得后放置，并将其他宝石类器具打碎，方可带入使用中。
Yathā ca itthirūpakaṃ; evaṃ sattavidhampi dhaññaṃ anāmāsaṃ. Tasmā khettamajjhena gacchatā tatthajātakampi dhaññaphalaṃ na āmasantena gantabbaṃ. Sace gharadvāre vā antarāmagge vā dhaññaṃ pasāritaṃ hoti passena ca maggo atthi na maddantena gantabbaṃ. Gamanamagge asati maggaṃ adhiṭṭhāya gantabbaṃ. Antaraghare dhaññassa upari āsanaṃ paññāpetvā denti nisīdituṃ vaṭṭati. Keci āsanasālāyaṃ dhaññaṃ ākiranti, sace sakkā hoti harāpetuṃ harāpetabbaṃ, no ce ekamantaṃ dhaññaṃ amaddantena pīṭhakaṃ paññapetvā nisīditabbaṃ. Sace okāso na hoti, manussā dhaññamajjheyeva āsanaṃ paññapetvā denti, nisīditabbaṃ. Tatthajātakāni muggamāsādīni aparaṇṇānipi tālapanasādīni vā phalāni kīḷantena na āmasitabbāni. Manussehi rāsikatesupi eseva nayo. Araññe pana rukkhato patitāni phalāni ‘‘anupasampannānaṃ dassāmī’’ti gaṇhituṃ vaṭṭati.
比如女性饰物的外形，谷物也有七种不同形状不可洗涤。因此当行走于田地中央时，不可带着谷物或果实，若在家门与大门之间也铺设了谷物，若通路畅通则不可踏入，若通路被堵塞，应当绕道而行。在屋内应当为谷物安置坐具，令其安坐。有人把谷物搬到坐具上，如可拿取应当取走，否则则应在一旁整理垫席坐下。若没有空地，人们则会在谷物中心安置坐具给予安坐。谷物所属植物的荚果及其他果实，当有人游戏采摘时不可去采。对人类来说处境也是如此。在树林里可采拾从树上落下的果实，并可视为非采集物加以收取。
Muttā , maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitaṅko, masāragallanti imesu dasasu ratanesu muttā adhotā anividdhā yathājātāva āmasituṃ vaṭṭati. Sesā anāmāsāti vadanti. Mahāpaccariyaṃ pana ‘‘muttā dhotāpi adhotāpi anāmāsā bhaṇḍamūlatthāya ca sampaṭicchituṃ na vaṭṭati, kuṭṭharogassa bhesajjatthāya pana vaṭṭatī’’ti vuttaṃ. Antamaso jātiphalikaṃ upādāya sabbopi nīlapītādivaṇṇabhedo maṇi dhotaviddhavaṭṭito anāmāso, yathājāto pana ākaramutto pattādibhaṇḍamūlatthaṃ sampaṭicchituṃ vaṭṭatīti vutto. Sopi mahāpaccariyaṃ paṭikkhitto, pacitvā kato kācamaṇiyeveko vaṭṭatīti vutto. Veḷuriyepi maṇisadisova vinicchayo.
珍珠、宝石、玻璃、贝壳、银器、有胎的胎果、血石和红宝石等这十种宝物中，珍珠生长在水下，虽然不洗涤但可以采集。余下的属不可洗涤。经高僧大论述云：「珍珠洗涤与否均不可洗涤，作为盛器根基则可洗涤，作为治痘药用则可洗涤。」胎果为带胎的果实，经所有蓝黄等颜色的宝石洗涤不宜，对其有色差属不可洗涤。大论又云：「胎果亦不可洗涤。」经过处理制成的玻璃器具可部分洗涤，这有如他论所述。宝石的分类类似于珠宝，是珍贵合成物。有些宝石可用来采集，例如用于树脂和油脂等。高僧大论云：「珍珠、玻璃皆不可洗涤，不可全部清洗。」
Saṅkho dhamanasaṅkho ca dhotaviddho ca ratanamisso anāmāso. Pānīyasaṅkho dhotopi adhotopi āmāsova sesañca añjanādibhesajjatthāyapi bhaṇḍamūlatthāyapi sampaṭicchituṃ vaṭṭati. Silā dhotaviddhā ratanasaṃyuttā muggavaṇṇāva anāmāsā. Sesā satthakanisānādiatthāya gaṇhituṃ vaṭṭati. Ettha ca ratanasaṃyuttāti suvaṇṇena saddhiṃ yojetvā pacitvā katāti vadanti. Pavāḷaṃ dhotaviddhaṃ anāmāsaṃ. Sesaṃ āmāsaṃ bhaṇḍamūlatthañca sampaṭicchituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘dhotampi adhotampi sabbaṃ anāmāsaṃ, na ca sampaṭicchituṃ vaṭṭatī’’ti vuttaṃ.
贝壳、海贝及玻璃器具等，属宝石所构成的物品，均不可洗涤。饮用器皿的贝壳器皿无论洗涤与否，均可洗涤；其余器具如碳粉涂料的牙医用具及器皿根基也可洗涤。石器类洗涤或不洗涤，因其含有色彩，因此属不可洗涤。其余物品为用于法会仪式的奉献品，可取用。这里说宝石结合，是指黄金与宝石烧炼后制成器皿。玻璃器具属不可洗涤，后续器具根基也可洗涤。高僧大论云：「玻璃器具无论洗涤与否均不可洗涤，不可全部清洗。」
Rajataṃ jātarūpañca katabhaṇḍampi akatabhaṇḍampi sabbena sabbaṃ bījato paṭṭhāya anāmāsañca asampaṭicchiyañca, uttararājaputto kira suvaṇṇacetiyaṃ kāretvā mahāpadumattherassa pesesi. Thero ‘‘na kappatī’’ti paṭikkhipi. Cetiyaghare suvaṇṇapadumasuvaṇṇabubbuḷakādīni honti, etānipi anāmāsāni. Cetiyagharagopakā pana rūpiyachaḍḍakaṭṭhāne ṭhitā, tasmā tesaṃ keḷāpayituṃ vaṭṭatīti vuttaṃ. Kurundiyaṃ pana taṃ paṭikkhittaṃ. Suvaṇṇacetiye kacavarameva harituṃ vaṭṭatīti ettakameva anuññātaṃ. Ārakūṭalohampi jātarūpagatikameva anāmāsanti sabbaaṭṭhakathāsu vuttaṃ. Senāsanaparibhogo pana sabbakappiyo, tasmā jātarūparajatamayā sabbepi senāsanaparikkhārā āmāsā. Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne ratanamaṇḍape karonti phalikatthambhe ratanadāmapatimaṇḍite, tattha sabbūpakaraṇāni bhikkhūnaṃ paṭijaggituṃ vaṭṭati.
银子与胎果制成的器具，无论制作完成与否，均属不可洗涤之物。传说国王之子曾经建造金塔，专门送交高僧大长老，长老以「不可制作」而拒绝接受。佛塔内有金质莲花及金泡沫，用于装饰，这些也属于不可洗涤。护卫佛塔的守护者则驻扎在银制围篱处，因此这些银质及胎果器具属于不可洗涤。传说一比库叫Kurundiya 拒收这些物品，认为金塔的金器衣钵可以使用，但银塔内的藏经具则不行。赤铜器具尤似胎果制作物，故以不可洗涤论。军帐用具皆可接受，因此胎果饰品、银制器皿等均属于军用帐篷之用品。比库们于律藏讲解场所内建造宝石厅，立于果柱上装饰着宝石雕像，里面的所有器具均允许供比库使用。
Lohitaṅkamasāragallā dhotaviddhā anāmāsā, itare āmāsā, bhaṇḍamūlatthāya vaṭṭantīti vuttā. Mahāpaccariyaṃ pana ‘‘dhotāpi adhotāpi sabbaso anāmāsā na ca sampaṭicchituṃ vaṭṭantī’’ti vuttaṃ.
红尘埃污之物称为无名灰尘，其余称为灰尘，是因容器根由而生起。如大论中所说：“即使是经水洗涤之后，仍完全是无名的灰尘，不应将其视为合格物。”
Sabbaṃ āvudhabhaṇḍaṃ anāmāsaṃ, bhaṇḍamūlatthāya dīyyamānampi na sampaṭicchitabbaṃ. Satthavaṇijjā nāma na vaṭṭati. Suddhadhanudaṇḍopi dhanujiyāpi patodopi aṅkusopi antamaso vāsipharasuādīnipi āvudhasaṅkhepena katāni anāmāsāni. Sace kenaci vihāre satti vā tomaro vā ṭhapito hoti, vihāraṃ jaggantena ‘‘harantū’’ti sāmikānaṃ pesetabbaṃ. Sace na haranti, taṃ acālentena vihāro paṭijaggitabbo. Yuddhabhūmiyaṃ patitaṃ asiṃ vā sattiṃ vā tomaraṃ vā disvā pāsāṇena vā kenaci vā asiṃ bhinditvā satthakatthāya gahetuṃ vaṭṭati, itarānipi viyojetvā kiñci satthakatthāya gahetuṃ vaṭṭati kiñci kattaradaṇḍādiatthāya. ‘‘Idaṃ gaṇhathā’’ti dīyyamānaṃ pana ‘‘vināsetvā kappiyabhaṇḍaṃ karissāmī’’ti sabbampi sampaṭicchituṃ vaṭṭati.
所有器具的灰尘，因器具根由之故，即使呈现于外，亦不可视作可取物。所谓师财，亦不可取用。净弓木杆乃至弓箭手的箭羽、钩镖、铁棒、鞭子之类，因器具数目而成无名灰尘。如有犬或鹅安置于僧坊内，须派任务者吩咐带走。若不带走，则因怠慢应将僧坊收回。见战场遗落的铁、犬或鹅，或石头、铁折断，因师的缘故，必须收取；对他物则分开，有的为师收取，有的为工匠等作他用。正念给予“取此物”之提示时，即使呈现，也应带走，并加以毁坏，作适用物。
Macchajālapakkhijālādīnipi phalakajālikādīni saraparittānānīpi sabbāni anāmāsāni. Paribhogatthāya labbhamānesu pana jālaṃ tāva ‘‘āsanassa vā cetiyassa vā upari bandhissāmi, chattaṃ vā veṭhessāmī’’ti gahetuṃ vaṭṭati. Saraparittānaṃ sabbampi bhaṇḍamūlatthāya sampaṭicchituṃ vaṭṭati. Parūparodhanivāraṇañhi etaṃ na uparodhakaranti phalakaṃ dantakaṭṭhabhājanaṃ karissāmīti gahetuṃ vaṭṭati.
鱼网、鸟翼网、果籽网等各种防护网均属无名灰尘。若因使用目的而获得时，允许拴于座位或佛塔上，或遮盖遮阳蓬。所有防护网均因器具根由而可取用。对此类网具遇到防止他人攀越之物，不应阻止，应视为制作网具以割断针牙木棒食用。
Cammavinaddhāni vīṇābheriādīni anāmāsāni. Kurundiyaṃ pana ‘‘bherisaṅghāṭopi vīṇāsaṅghāṭopi tucchapokkharampi mukhavaṭṭiyaṃ āropitacammampi vīṇādaṇḍakopi sabbaṃ anāmāsa’’nti vuttaṃ. Onahituṃ vā onahāpetuṃ vā vādetuṃ vā vādāpetuṃ vā na labbhatiyeva. Cetiyaṅgaṇe pūjaṃ katvā manussehi chaḍḍitaṃ disvāpi acāletvāva antarantare sammajjitabbaṃ, kacavarachaḍḍanakāle pana kacavaraniyāmeneva haritvā ekamantaṃ nikkhipituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Bhaṇḍamūlatthāya sampaṭicchitumpi vaṭṭati. Paribhogatthāya labbhamānesu pana vīṇādoṇikañca bheripokkharañca dantakaṭṭhabhājanaṃ karissāma cammaṃ satthakakosakanti evaṃ tassa tassa parikkhārassa upakaraṇatthāya gahetvā tathā tathā kātuṃ vaṭṭati.
皮革制品如琵琶与鼓之类，均属无名灰尘。古乡传言称即使是鼓皮聚集的帽子、琵琶包、鼓包、蓬叶和面罩，均无名灰尘。不可摘除、移除、演奏或使之奏响。于佛塔场所，虽见人们丢弃，但应接纳，并在袈裟换洗时像换袈裟一样取走，安放一处。大论中说，因器具根由可取用。若供使用，则可取琵琶包和鼓包，并当依据寺院法制妥善处置。
Purāṇadutiyikāvatthu uttānameva. Yakkhivatthusmiṃ sacepi paranimmitavasavattideviyā kāyasaṃsaggaṃ samāpajjati thullaccayameva. Paṇḍakavatthu ca suttitthivatthu ca pākaṭameva. Matitthivatthusmiṃ pārājikappahonakakāle thullaccayaṃ, tato paraṃ dukkaṭaṃ. Tiracchānagatavatthusmiṃ nāgamāṇavikāyapi supaṇṇamāṇavikāyapi kinnariyāpi gāviyāpi dukkaṭameva. Dārudhītalikāvatthusmiṃ na kevalaṃ dārunā eva, antamaso cittakammalikhitepi itthirūpe dukkaṭameva.
古事略中记载，妖物故事虽然存在，但妖神巴萨瓦帝降生接触身体时，即属重罪。阉人故事与外道故事皆明显为过失。五逆故事中，于巴拉基犯戒时期即为重罪，之后行为亦为恶行。三界故事中，龙人、妖鸟、仙女以及牛均属恶行。木钉故事中，非仅木质，而下方还有用心刻画的恶行，男女性行为均属恶行。
§282
282.Sampīḷanavatthu uttānatthameva. Saṅkamavatthusmiṃ ekapadikasaṅkamo vā hotu sakaṭamaggasaṅkamo vā, cālessāmīti payoge katamatteva cāletu vā mā vā, dukkaṭaṃ. Maggavatthu pākaṭameva. Rukkhavatthusmiṃ rukkho mahanto vā hotu mahājambuppamāṇo khuddako vā, taṃ cāletuṃ sakkotu vā mā vā, payogamattena dukkaṭaṃ. Nāvāvatthusmimpi eseva nayo. Rajjavatthusmiṃ yaṃ rajjuṃ āviñchanto ṭhānā cāletuṃ sakkoti, tattha thullaccayaṃ. Yā mahārajju hoti, īsakampi ṭhānā na calati, tattha dukkaṭaṃ. Daṇḍepi eseva nayo. Bhūmiyaṃ patitamahārukkhopi hi daṇḍaggahaṇeneva idha gahito. Pattavatthu pākaṭameva. Vandanavatthusmiṃ itthī pāde sambāhitvā vanditukāmā vāretabbā pādā vā paṭicchādetabbā, niccalena vā bhavitabbaṃ. Niccalassa hi cittena sādiyatopi anāpatti. Avasāne gahaṇavatthupākaṭamevāti.
282.污垢故事极其高度。如笼子故事中，单摄著缚或车道合拍，或为才动或不动之用，皆属恶行。道路故事明显。树木故事中，无论大树、榕树、小树，能动与否，出于用意皆恶行。船舶故事亦然。绳索故事中，绳索可拉动处是过失，粗绳及钩针不能动处亦为恶行。棒杖故事亦如此。即使倒地大树被棒杖取用亦为恶行。铺垫故事明显。敬礼故事中，若女性膝盖受伤，欲行礼应当避开，或以衣物遮盖，若无遮挡也应回避。因心念可被调伏，故不算过失。最终取物故事明显存在。
Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā. · 身触学处注释完毕。
3. Duṭṭhullavācāsikkhāpadavaṇṇanā3. 粗恶语学处注释
§283
283.Tena samayena buddho bhagavāti duṭṭhullavācāsikkhāpadaṃ. Tattha ādissāti apadisitvā. Vaṇṇampi bhaṇatītiādīni parato āvi bhavissanti. Chinnikāti chinnaottappā. Dhuttikāti saṭhā. Ahirikāyoti nillajjā . Uhasantīti sitaṃ katvā mandahasitaṃ hasanti. Ullapantīti ‘‘aho ayyo’’tiādinā nayena uccakaraṇiṃ nānāvidhaṃ palobhanakathaṃ kathenti. Ujjagghantīti mahāhasitaṃ hasanti. Uppaṇḍentīti ‘‘paṇḍako ayaṃ, nāyaṃ puriso’’tiādinā nayena parihāsaṃ karonti.
283.「彼时，佛陀世尊……」——此乃关于粗恶语学处。其中，「援引」者，指陈举出（某人）也。「称赞其容貌」等语，其后将会明示。「契尼咖」者，谓断绝惭愧之人也。「杜提咖」者，谓奸诈狡猾之人也。「无惭者」，谓毫无羞耻之人也。「嬉笑者」，谓面露笑容、作轻微微笑也。「诱惑者」，谓以『哦，尊者啊』等诸般言辞，作抬高奉承之各种诱惑之语也。「纵声大笑者」，谓放声哄笑也。「嘲弄者」，谓以『此乃般哒咖，非男子也』等言辞加以戏弄取笑也。
§285
285.Sārattoti duṭṭhullavācassādarāgena sāratto. Apekkhavā paṭibaddhacittoti vuttanayameva, kevalaṃ idha vācassādarāgo yojetabbo. Mātugāmaṃ duṭṭhullāhi vācāhīti ettha adhippetaṃ mātugāmaṃ dassento ‘‘mātugāmo’’tiādimāha. Tattha viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānitunti yā paṇḍitā sātthakaniratthakakathaṃ asaddhammasaddhammapaṭisaṃyuttakathañca jānituṃ paṭibalā, ayaṃ idha adhippetā. Yā pana mahallikāpi bālā elamūgā ayaṃ idha anadhippetāti dasseti.
所谓"Sārattoti"，是恶颦恶语对恶喜的不合适配合。所谓"Apekkhavā paṭibaddhacitto"，是此处仅指对言语荒淫不正的执着。"Mātugāma"谓恶语多淫的女子，以此为准则称之"恶语妇人"。说到这里，智者能够辨别善恶言语的不同，知晓有益无益的言语，通晓不同语义内容与无内容之语，明智者能知其善恶，这即是此处所指。至于无知的愚童，包括幼稚和凡夫，则不属此间范围。
Obhāseyyāti avabhāseyya nānāppakārakaṃ asaddhammavacanaṃ vadeyya. Yasmā panevaṃ obhāsantassa yo so obhāso nāma, so atthato ajjhācāro hoti rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmā tamatthaṃ dassento ‘‘obhāseyyāti ajjhācāro vuccatī’’ti āha. Yathā tanti ettha tanti nipātamattaṃ, yathā yuvā yuvatinti attho.
"Obhāseyyāti"，意谓若有人说不符正法的多种不实之言。既然如此，则依此为准，所谓"Obhāso"，从字面上说，是指在根本上不正的行为，因嗔恚所致，表现出不合时宜的行为。故而因此说明说法时，说"Obhāseyyāti"乃是不正的行为。犹如"Tanti"、"Yuvā yuvāti"等，仅是词尾而已。
Dve magge ādissātiādi yenākārena obhāsato saṅghādiseso hoti, taṃ dassetuṃ vuttaṃ. Tattha dve maggeti vaccamaggañca passāvamaggañca. Sesaṃ uddese tāva pākaṭameva. Niddese pana thometīti ‘‘itthilakkhaṇena subhalakkhaṇena samannāgatāsī’’ti vadati, na tāva sīsaṃ eti. ‘‘Tava vaccamaggo ca passāvamaggo ca īdiso tena nāma īdisena itthilakkhaṇena subhalakkhaṇena samannāgatāsī’’ti vadati, sīsaṃ eti, saṅghādiseso. Vaṇṇeti pasaṃsatīti imāni pana thomanapadasseva vevacanāni.
关于“两种途径”之说，即以某种形式发生错误行为，称为僧团违犯。为说明此义，有“两种途径”，即语文之途与行为之途。其余部分则明白地表明。解释时用"Thometi"，谓具备女性标志且美好标志者，不入此列。又云：你的语文和行为也如是者，即具女性标志与美好标志者，因而应受谴责，属于僧团违犯。所谓"Vaṇṇeti"，谓如称呼俗人俗语之类。
Khuṃsetīti vācāpatodena ghaṭṭeti. Vambhetīti apasādeti. Garahatīti dosaṃ deti. Parato pana pāḷiyā āgatehi ‘‘animittāsī’’tiādīhi ekādasahi padehi aghaṭite sīsaṃ na eti, ghaṭitepi tesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imehi tīhi ghaṭiteyeva saṅghādiseso.
"Khuṃsetīti"，谓因言语攻击而击打。"Vambhetīti"，谓激怒或伤害。"Garahatīti"，谓给予过失。以上三者均属僧团违犯。巴利律中有十一条如"Animittāsī"等言语之误，未包含侮辱头部，但涉及头部的有击打与伤害，是两类相符的僧团违犯。
Dehi meti yācanāyapi ettakeneva sīsaṃ na eti, ‘‘methunaṃ dhammaṃ dehī’’ti evaṃ methunadhammena ghaṭite eva saṅghādiseso.
即便仅言『给我』之乞求语，亦不达此限（即仅此一句不构成犯戒）；唯有以『请给我行不净法』如此明确涉及不净法之言辞，方构成桑喀地谢萨。
Kadā te mātā pasīdissatītiādīsu āyācanavacanesupi ettakeneva sīsaṃ na eti, ‘‘kadā te mātā pasīdissati, kadā te methunaṃ dhammaṃ labhissāmī’’ti vā ‘‘tava mātari pasannāya methunaṃ dhammaṃ labhissāmī’’ti vā ādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso.
于「何时你母亲才会喜悦」等求请之辞时，就此而言，他不会轻易同意说『何时你母亲喜悦时，何时我们将得到夫妻之事』或『因为你母亲欢喜，我们将得到夫妻之事』等话；此等以劝说夫妻之事为手段达成情形，乃构成僧团不净罪。
Kathaṃ tvaṃ sāmikassa desītiādīsu pucchāvacanesupi methunadhammanti vutteyeva saṅghādiseso, na itarathā. Evaṃ kira tvaṃ sāmikassa desīti paṭipucchāvacanesupi eseva nayo.
当说「如何你向师长的教诲等提问」之类问题时，仅说『夫妻之事』即构成僧团不净罪，不得以其他方式。此即你向师长问教时持此规范。
Ācikkhanāya puṭṭho bhaṇatīti ‘‘kathaṃ dadamānā sāmikassa piyā hotī’’ti evaṃ puṭṭho ācikkhati. Ettha ca ‘‘evaṃ dehi evaṃ dadamānā’’ti vuttepi sīsaṃ na eti. ‘‘Methunadhammaṃ evaṃ dehi evaṃ upanehi evaṃ methunadhammaṃ dadamānā upanayamānā piyā hotī’’tiādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso. Anusāsanīvacanesupi eseva nayo.
询问时若言『如何馈赠时师长喜爱』，其询问之辞为问，且言「请如此付与，如此给予」，仍不构成不净。但若以劝说夫妻之事为由说『请以如此方式饶恕、给予，好使夫妻之事被饶恕且被给予而师长喜爱』等，乃构成僧团不净罪。此为劝戒之语所依受之规范。
Akkosaniddese – animittāsīti nimittarahitāsi, kuñcikapaṇālimattameva tava dakasotanti vuttaṃ hoti.
【忿怒指示】意为无缘由，自谓唯有你这左侧耳朵如小钩般，故说此语。
Nimittamattāsīti tava itthinimittaṃ aparipuṇṇaṃ saññāmattamevāti vuttaṃ hoti. Alohitāti sukkhasotā. Dhuvalohitāti niccalohitā kilinnadakasotā. Dhuvacoḷāti niccapakkhittāṇicoḷā, sadā āṇicoḷakaṃ sevasīti vuttaṃ hoti. Paggharantīti savantī; sadā te muttaṃ savatīti vuttaṃ hoti. Sikharaṇīti bahinikkhantaāṇimaṃsā. Itthipaṇḍakāti animittāva vuccati. Vepurisikāti samassudāṭhikā purisarūpā itthī. Sambhinnāti sambhinnavaccamaggapassāvamaggā. Ubhatobyañjanāti itthinimittena ca purisanimittena cāti ubhohi byañjanehi samannāgatā.
所谓无缘由者，谓你的女性特征认知不完全，仅是认知的程度。红润指干燥的耳朵。鲜红者指颜色不鲜艳湿润的耳朵。鲜红者指未翻折的，纯一侧耳朵，常摄持一侧耳朵。山峰者指向外伸出的肉质。女性特征不足者谓无缘由。妇女之间相似于人形，称为夫人。分割指分割之言，道路、捷径等。两种特征者，谓既有女性特征又有男性特征者。
Imesu ca pana ekādasasu padesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imāniyeva tīṇi padāni suddhāni sīsaṃ enti. Iti imāni ca tīṇi purimāni ca vaccamaggapassāvamaggamethunadhammapadāni tīṇīti cha padāni suddhāni āpattikarāni. Sesāni animittātiādīni ‘‘animitte methunadhammaṃ me dehī’’ti vā ‘‘animittāsi methunadhammaṃ me dehī’’ti vā ādinā nayena methunadhammena ghaṭitāneva āpattikarāni hontīti veditabbāni.
在这十一处，山峰特征、分割特征、两种特征等，这三个足为纯净证据的字眼；这些字眼及前面所说的男女征、道路、捷径、夫妻之事的相关字眼，共有六处是纯净的，不生过失的。剩余的无缘由等则是诸如『无缘由请赋予夫妻之事』或『因无缘由，赐我夫妻之事』等以劝说夫妻之事为手段达成情形，须知乃构成过失。
§286
286. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena obhāsati, tassa vaccamaggapassāvamagge ādissa etesaṃ vaṇṇabhaṇanādīnaṃ vasena vitthārato āpattibhedaṃ dassento ‘‘itthī ca hoti itthisaññī’’tiādimāha. Tesaṃ attho kāyasaṃsagge vuttanayeneva veditabbo.
286.如是今此已经超越且心念转变之人，于其言说之起始缘由，依诸品类称述等的因缘，以详尽方式所示其过失之别，并言『此亦为女性，亦有女性相识』。其义应依于肉身联结中所说而知。
Ayaṃ pana viseso – adhakkhakanti akkhakato paṭṭhāya adho. Ubbhajāṇumaṇḍala jāṇumaṇḍalato paṭṭhāya uddhaṃ. Ubbhakkhakanti akkhakato paṭṭhāya uddhaṃ. Adho jāṇumaṇḍalanti jāṇumaṇḍalato paṭṭhāya adho. Akkhakaṃ pana jāṇumaṇḍalañca ettheva dukkaṭakkhette saṅgahaṃ gacchanti bhikkhuniyā kāyasaṃsagge viya. Na hi buddhā garukāpattiṃ sāvasesaṃ paññapentīti. Kāyappaṭibaddhanti vatthaṃ vā pupphaṃ vā ābharaṇaṃ vā.
此乃特色——“下执持”谓作者于此处向下执持；“上生旋圆”谓作者从旋圆处向上执持；“上执持”谓作者由书写处向上执持；“下生旋圆”谓作者由旋圆处向下执持。书写与旋圆合成，是比库尼于肉身联结部所携持于恶处间聚合体。佛不全然示示严厉之意。所谓肉身所系者，谓布匹、花及饰物等。
§287
287.Atthapurekkhārassāti animittātiādīnaṃ padānaṃ atthaṃ kathentassa, aṭṭhakathaṃ vā sajjhāyaṃ karontassa.
287.关于词义阐明者谓之“义解者”，乃讲述无记等词之义；释者为注疏讲解。
Dhammapurekkhārassāti pāḷiṃ vācentassa vā sajjhāyantassa vā. Evaṃ atthañca dhammañca purakkhatvā bhaṇantassa atthapurekkhārassa ca dhammapurekkhārassa ca anāpatti.
关于法义解者，或诵巴利语或讲解于字者，既明义理乃言之，无犯义解者及法义解者之误。
Anusāsanipurekkhārassāti ‘‘idānipi animittāsi ubhattobyañjanāsi appamādaṃ idāni kareyyāsi, yathā āyatimpi evarūpā na hohisī’’ti evaṃ anusiṭṭhiṃ purakkhatvā bhaṇantassa anusāsanipurekkhārassa anāpatti. Yo pana bhikkhunīnaṃ pāḷiṃ vācento pakativācanāmaggaṃ pahāya hasanto hasanto ‘‘sikharaṇīsi sambhinnāsi ubhatobyañjanāsī’’ti punappunaṃ bhaṇati, tassa āpattiyeva. Ummattakassa anāpatti. Idha ādikammiko udāyitthero, tassa anāpatti ādikammikassāti.
关于戒仪义解者，谓“今亦为无记，二重音符标志，宜谨慎当前所作，令未来无此类事”，如是讲明戒后精进无犯戒仪义解。然有比库尼诵巴利语弃正语道，于彼语法路径却嬉笑反复言“颠倒，分歧，二重音符之现显”，则为犯罪。痴者不犯戒。此处原罪者为起始作业，称为坠起始作业罪。
Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析注释完毕。
Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.
就诸起事等，此戒明示三种起事，乃肉身意念语意三者起事，即行为、识缘起、诸界，身业、口业、恶心，二种分别，谓这些含义。
§288
288. Vinītavatthūsu lohitavatthusmiṃ so bhikkhu itthiyā lohitakaṃ nimittaṃ sandhāyāha – itarā na aññāsi, tasmā dukkaṭaṃ.
288. 在适用的事例中，涉血事例里，若比库用女性血迹作为相则，其他人不能认可，因此是恶行。
Kakkasalomanti rassalomehi bahulomaṃ. Ākiṇṇalomanti jaṭitalomaṃ. Kharalomanti thaddhalomaṃ. Dīghalomanti arassalomaṃ. Sabbaṃ itthinimittameva sandhāya vuttaṃ.
所谓「乌鸦羽毛」是指羽毛繁密的毛。「缠结毛」是指打结的毛。「坚硬毛」是指坚韧的毛。「长毛」是指不密集的长毛。这些全部都是女性相的表达。
§289
289.Vāpitaṃ kho teti asaddhammaṃ sandhāyāha, sā asallakkhetvā no ca kho paṭivuttanti āha. Paṭivuttaṃ nāma udakavappe bījehi appatiṭṭhitokāse pāṇakehi vināsitabīje vā okāse puna bījaṃ patiṭṭhāpetvā udakena āsittaṃ, thalavappe visamapatitānaṃ vā bījānaṃ samakaraṇatthāya puna aṭṭhadantakena samīkataṃ, tesu aññataraṃ sandhāya esā āha.
289. 「受浸」指的是不洁之事。因为在湿水中，种子未稳站处，用脚踩破种子，或在空地上销毁种子，再重新播种于水中，或在旱地上用牙齿将各类混杂的种子分门别类，使其归于一类，在这些情形中有一则教导。
Maggavatthusmiṃ maggo saṃsīdatīti aṅgajātamaggaṃ sandhāyāha. Sesaṃ uttānamevāti.
在道路事例中，所谓道路是指由肢体所生的道路。余者则是指向上之处。
Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā. · 粗恶语学处注释完毕。
4. Attakāmapāricariyasikkhāpadavaṇṇanā4. 自欲奉侍学处注释
§290
290.Tena samayena buddho bhagavāti attakāmasikkhāpadaṃ. Tattha kulūpakoti kulapayirupāsanako catunnaṃ paccayānaṃ atthāya kulūpasaṅkamane niccappayutto.
290. 当时世尊如是说修习自我意欲的戒律。其中“守护家族”是指对四种缘起的守护，常常与家族守护相联系。
Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāranti cīvarañca piṇḍapātañca senāsanañca gilānapaccayabhesajjaparikkhārañca. Gilānapaccayabhesajjaparikkhāranti cettha patikaraṇatthena paccayo, yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’tiādīsu (a. ni. 7.67) parivāro vuccati. ‘‘Ratho sīsaparikkhāro jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 5.4) alaṅkāro. ‘‘Ye cime pabbajitena jīvitaparikkhārā samudānetabbā’’tiādīsu (ro. ni. 1.1.191) sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti jīvitavināsakābādhuppattiyā antaraṃ adatvā rakkhaṇato, sambhāropi yathā ciraṃ pavattati evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ gilānapaccayabhesajjaparikkhāranti evamattho daṭṭhabbo.
袈裟、托钵、宿所、病苦之因、药品、供养器具，指袈裟、托钵、宿所、病苦之因、药品、供养器具。这里“病苦之因、药品、供养器具”作为辅助原因，实际是指某种辅助用具，其合适名称是“药品”。这是医师的工作，这种含义正是“药品”。“病苦之因”即“药品病苦之因”，即病苦所需的医师工作，是指油、蜜、草药等。所谓供养器具，指的是“七种城镇供养器具，极为合适”，还有如“战车之首是供养器具，禅定为车轮，威力为马匹”的装饰因素，以及“这些是乞士出家人生命的供养器具应当保证”的聚合。这里聚合、装饰均是辅佐的概念。其中病苦之因、药品即生命的装饰，是因生命易灭而保持之所，是为辅佐，因此称为“供养器具”。如此，称“病苦之因药品的供养器具”，意指“病苦之因药品供养器具”，应如是理解。
Vasalanti hīnaṃ lāmakaṃ. Atha vā vassatīti vasalo, paggharatīti attho, taṃ vasalaṃ, asucipaggharaṇakanti vuttaṃ hoti. Niṭṭhuhitvāti kheḷaṃ pātetvā.
「Vasala」谓低贱之奴仆者。或云「vasalo」意为「污秽之屋」，即脏乱之房舍之意，因此称为污秽屋。所谓「niṭṭhuhita」是指石板等跌落破裂之状。
Kassāhaṃ kena hāyāmīti ahaṃ kassā aññissā itthiyā kena bhogena vā alaṅkārena vā rūpena vā parihāyāmi, kā nāma mayā uttaritarāti dīpeti.
「Kassāhaṃ kena hāyāmīti」意为我为何轻弃他人、女子或以财物、饰物、容貌而舍弃，则是我名曰较胜者，此义由此显出。
§291
291.Santiketi upacāre ṭhatvā sāmantā avidūre, padabhājanepi ayamevaattho dīpito . Attakāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā. Attano atthāya kāmapāricariyā attakāmapāricariyā, attanā vā kāmitā icchitāti attakāmā, sayaṃ methunarāgavasena patthitāti attho. Attakāmā ca sā pāricariyā cāti attakāmapāricariyā, tassā attakāmapāricariyāya. Vaṇṇaṃ bhāseyyāti guṇaṃ ānisaṃsaṃ pakāseyya.
第291条。Santi即仪轨，指前后站立于双方适当距离之间，脚步分明，此义亦适用。自我欲求之周旋，谓男女间称为「kāmapāricariya」即因欲爱之相互陪伴。为自己利益而行该爱事，即自愿欲事。此欲是内心所欲，由自身执着情欲而生。因此，称为自我欲事，此欲之为自我所有。用色相言，则显其性质与因缘。
Tatra yasmā ‘‘attano atthāya kāmapāricariyā’’ti imasmiṃ atthavikappe kāmo ceva hetu ca pāricariyā ca attho, sesaṃ byañjanaṃ. ‘‘Attakāmā ca sā pāricariyā cāti attakāmapāricariyā’’ti imasmiṃ atthavikappe adhippāyo ceva pāricariyā cāti attho, sesaṃ byañjanaṃ. Tasmā byañjane ādaraṃ akatvā atthamattameva dassetuṃ ‘‘attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariya’’nti padabhājanaṃ vuttaṃ. ‘‘Attano kāmaṃ attano hetuṃ attano pāricariya’’nti hi vutte jānissanti paṇḍitā ‘‘ettāvatā attano atthāya kāmapāricariyā vuttā’’ti. ‘‘Attano adhippāyaṃ attano pāricariya’’nti vuttepi jānissanti ‘‘ettāvatā attanā icchitakāmitaṭṭhena attakāmapāricariyā vuttā’’ti.
因语「为自己利益而行爱事」在此意义中，欲为因，爱事为果余义。语「此爱事乃自我所有」者，为强调支配所得之意义，余义亦同。故未加修饰，意在仅示「自我之爱，因，支配与行为」。言「自我欲，因，支配，行动」为对智者之揭示：「这便是为自我利益而行欲事之完整说法」。言「自我之支配与行动」则为「有意欲之地位」即是自我欲事。
Idāni tassā attakāmapāricariyāya vaṇṇabhāsanākāraṃ dassento ‘‘etadagga’’ntiādimāha. Taṃ uddesatopi niddesatopi uttānatthameva. Ayaṃ panettha padasambandho ca āpattivinicchayo ca – etadaggaṃ…pe… paricareyyāti yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyya, tassā evaṃ mādisaṃ paricarantiyā yā ayaṃ pāricariyā nāma, etadaggaṃ pāricariyānanti.
此时，为说明其自我欲事之辞采与语气，故称之为「etadagga」开首词，此词专指最高之义。此处用以标明言语指向显著，与文义契合——即依此德行善法修习持戒行持者即为此「mādisa pāricariya」的归属，称为「etadagga pāricariyā」，谓此乃最高之爱事。
Methunupasaṃhitena saṅghādisesoti evaṃ attakāmapāricariyāya vaṇṇaṃ bhāsanto ca methunupasaṃhitena methunadhammapaṭisaṃyutteneva vacanena yo bhāseyya, tassa saṅghādisesoti.
关于伴侣结合之违犯戒律，若以「methunupasaṃhita」即与性交相关之语句言说，则仍称为「saṅghādisesa」，即同属严重违犯僧戒之条文。
Idhāni yasmā methunupasaṃhiteneva bhāsantassa saṅghādiseso vutto, tasmā ‘‘ahampi khattiyo, tvampi khattiyā, arahati khattiyā khattiyassa dātuṃ samajātikattā’’ti evamādīhi vacanehi pāricariyāya vaṇṇaṃ bhāsamānassāpi saṅghādiseso natthi. ‘‘Ahampi khattiyo’’tiādike pana bahūpi pariyāye vatvā ‘‘arahasi tvaṃ mayhaṃ methunadhammaṃ dātu’’nti evaṃ methunappaṭisaṃyutteneva bhāsamānassa saṅghādisesoti.
现在因为讲这配偶问题时正谈及违犯出律罪的条件，因此即使有人说“我也是贵族，你也是贵族，阿拉汉贵族应当以同族赐与贵族”之类的话，也不能据此认为有出律罪的发生。尽管有人多方用“我也是贵族”等词语反复说“你应当赐与我配偶法”，但这样的言语仅是与配偶有关的对话，并无出律罪。
Itthīca hotītiādi pubbe vuttanayameva. Idha udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.
关于“是女人”之类的前文说法，即前文所说的情形。这里提到乌大长老作为初犯者，对他没有犯戒，称为初犯者。
Samuṭṭhānādi sabbaṃ duṭṭhullavācāsadisaṃ. Vinītavatthūni uttānatthānevāti.
“生起”等一切均为粗鄙语言的标志。此处所谓的“有正当内容”是指语意明确、条理清楚，意义明确。
Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā. · 自欲奉侍学处注释完毕。
5. Sañcarittasikkhāpadavaṇṇanā五、传话学处之解释
§296
296.Tenasamayena buddho bhagavāti sañcarittaṃ. Tattha paṇḍitāti paṇḍiccena samannāgatā gatimantā. Byattāti veyyattiyena samannāgatā, upāyena samannāgatā upāyaññū visāradā. Medhāvinīti medhāya samannāgatā, diṭṭhaṃ diṭṭhaṃ karoti. Dakkhāti chekā. Analasāti uṭṭhānavīriyasampannā. Channāti anucchavikā.
296.当时世尊被称为佛陀，即“觉者”。其中智者意指具备智慧的境界，熟悉事理。广博者指熟知多方方便、通达方法者。聪明者为智慧深广，能透见事物者。熟练者为具备精进、善于出力的。被藏者指隐藏、隐伏之意。
Kismiṃ viyāti kicchaṃ viya kileso viya, hiri viya amhākaṃ hotīti adhippāyo. Kumārikāya vattunti ‘‘imaṃ tumhe gaṇhathā’’ti kumārikāya kāraṇā vattuṃ.
“何为种种藉口呢？羞耻心好比我们的领头者。”据此，有人说公主说“请你们接受这个条件”，即公主是此行为的原因。
Āvāhādīsu āvāhoti dārakassa parakulato dārikāya āharaṇaṃ. Vivāhoti attano dārikāya parakulapesanaṃ. Vāreyyanti ‘‘detha no dārakassa dārika’’nti yācanaṃ, divasanakkhattamuhuttaparicchedakaraṇaṃ vā.
“召唤”等指招呼，由他家少男为女儿招婿。婚姻即为自己女儿强迫嫁与他人的行为。乞求为“给我们少男女儿”的请求，或为限定日期时间的约定、或双方双方契约。
§297
297.Purāṇagaṇakiyāti ekassa gaṇakassa bhariyāya, sā tasmiṃ jīvamāne gaṇakīti paññāyittha, mate pana purāṇagaṇakīti saṅkhaṃ gatā. Tirogāmoti bahigāmo, añño gāmoti adhippāyo. Manussāti udāyissa imaṃ sañcarittakamme yuttapayuttabhāvaṃ jānanakamanussā.
297.『古村落者』，意指一户家族之妻，因其仍在此家族中生活而被称为该家族成员。据此，『古村落』一词则是其衍生概念。『外出者』指外乡人，『他村』则指统治权归属他处。『人类』则是指出现在此远行活动中，具有配合远行职分之人类。
Suṇisabhogenāti yena bhogena suṇisā bhuñjitabbā hoti randhāpanapacāpanapaavesanādinā, tena bhuñjiṃsu. Tato aparena dāsibhogenāti māsātikkame yena bhogena dāsī bhuñjitabbā hoti khettakammakacavarachaḍḍanaudakāharaṇādinā, tena bhuñjiṃsu. Duggatāti daliddā, yattha vā gatā duggatā hoti tādisaṃ kulaṃ gatā. Māyyo imaṃ kumārikanti mā ayyo imaṃ kumārikaṃ. Āhārūpahāroti āhāro ca upahāro ca gahaṇañca dānañca, na amhehi kiñci āhaṭaṃ na upāhaṭaṃ tayā saddhiṃ kayavikkayo vohāro amhākaṃ natthīti dīpenti. Samaṇena bhavitabbaṃ abyāvaṭena, samaṇo assa susamaṇoti samaṇena nāma īdisesu kammesu abyāvaṭena abyāpārena bhavitabbaṃ, evaṃ bhavanto hi samaṇo susamaṇo assāti, evaṃ naṃ apasādetvā ‘‘gaccha tvaṃ na mayaṃ taṃ jānāmā’’ti āhaṃsu.
『随侍享乐者』，指由允许随侍所享受的饮食、烹煮、烘烤、置物等恩惠所养。继而『随从女享乐者』，为以超过一月为期，所得到的饮食供养，农务、衣物缝补、水饮等服务，得以享受。『败落者』指贫穷之人，或已灭绝者，譬如家族没落。称某人为『小姐』，或称其为『少爷』，是因饮食接待、赠与等方面与我等无关，无所有增减缘故，故称之。对于出家人应无阻碍，称其为好出家人，即在种种行为上无碍、无过失，如此则称其为好出家人。不悦其人者则言：“去吧，你不是我所认识的人。”
§298
298.Sajjitoti sabbūpakaraṇasampanno maṇḍitapasādhito vā.
298.『整备完备者』，谓具备一切方便器物且经过装饰布置者。
§300
300.Dhuttāti itthidhuttā. Paricārentāti manāpiyesu rūpādīsu ito cito ca samantā indriyāni cārentā, kīḷantā abhiramantāti vuttaṃ hoti. Abbhutamakaṃsūti yadi karissati tvaṃ ettakaṃ jito, yadi na karissati ahaṃ ettakanti paṇamakaṃsu. Bhikkhūnaṃ pana abbhutaṃ kātuṃ na vaṭṭati. Yo karoti parājitena dātabbanti mahāpaccariyaṃ vuttaṃ.
300.『善行女』，谓关心抚养的妇女。其意谓身心周遍运作，戏乐沉迷。若你行事，便视为你胜过我；倘不行，则我胜过你。比库们不应作恶。若有人犯戒，称其为重大过失。
Kathañhi nāma ayyo udāyī taṅkhaṇikanti ettha taṅkhaṇoti acirakālo vuccati. Taṅkhaṇikanti acirakālādhikārikaṃ.
『何谓少侯女』，此处少侯女意指未及成年之女子，『少侯女』即较之『少年』更早期之阶段。
§301
301.Sañcarittaṃ samāpajjeyyāti sañcaraṇabhāvaṃ samāpajjeyya. Yasmā pana taṃ samāpajjantena kenaci pesitena katthaci gantabbaṃ hoti, parato ca ‘‘itthiyā vā purisamati’’nti ādivacanato idha itthipurisā adhippetā, tasmā tamatthaṃ dassetuṃ ‘‘itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchatī’’ti evamassa padabhājanaṃ vuttaṃ. Itthiyā vā purisamatiṃ purisassa vā itthimatinti ettha āroceyyāti pāṭhaseso daṭṭhabbo, tenevassa padabhājane ‘‘purisassa matiṃ itthiyā āroceti, itthiyā matiṃ purisassa ārocetī’’ti vuttaṃ.
301.『应进入远行状态』，谓应进入行走之状。因为进入行走时，由某被派遣者须往某处去，且双方因表达诸如“这是女人的地方”或“这是男人的地方”等言语而有所指示。我等欲示现此事，故有说法指出“妇女在男人所处处所行走，或男人在妇女所处处所行走”，此即语句切分之处。此处尚有“男人之意向为女人告知，女人之意向为男人告知”之释法。
Idāni yadatthaṃ taṃ tesaṃ matiṃ adhippāyaṃ ajjhāsayaṃ chandaṃ ruciṃ āroceti, taṃ dassento ‘‘jāyattane vā jārattane vā’’tiādimāha. Tattha jāyattaneti jāyābhāve. Jārattaneti jārabhāve. Purisassa hi matiṃ itthiyā ārocento jāyattane āroceti, itthiyā matiṃ purisassa ārocento jārattane āroceti; apica purisasseva matiṃ itthiyā ārocento jāyattane vā āroceti nibaddhabhariyābhāve, jārattane vā micchācārabhāve. Yasmā panetaṃ ārocentena ‘‘tvaṃ kirassa jāyā bhavissasī’’tiādi vattabbaṃ hoti, tasmā taṃ vattabbatākāraṃ dassetuṃ ‘‘jāyattane vāti jāyā bhavissasi, jārattane vāti jārī bhavissasī’’ti assa padabhājanaṃ vuttaṃ. Eteneva ca upāyena itthiyā matiṃ purisassa ārocanepi pati bhavissasi, sāmiko bhavissasi, jāro bhavissasīti vattabbatākāro veditabbo.
现在凡是对某事表达意见、起始念头、兴趣、喜欢，皆称之。对此说“在生育中或在衰老中”等等。这里“生育中”是指生育的状态，“衰老中”则是衰老的状态。举例言之，若男子谈论女子的意念，称其“在生育中”，女子谈论男子之意念，称其“在衰老中”；况且男子谈论男子之意念，女子谈论女子之意念，也能称“在生育中”或“在衰老中”，指缠缚妻子的状态或错误行为。因由被称述者会有所思惟诸如“你将成为谁的生育者”等话题，故须表明被论述的缘由，因此用“在生育中者，你将生育”，“在衰老中者，你将衰老”等语来作词义分配。由此方法，即使女子论男子之意念，仍会成女子意念论男子意念，也必知论者须讨论“将成丈夫”“将成老者”的论由。
Antamaso taṅkhaṇikāyapīti sabbantimena paricchedena yā ayaṃ taṅkhaṇe muhuttamatte paṭisaṃvasitabbato taṅkhaṇikāti vuccati, muhuttikāti attho. Tassāpi ‘‘muhuttikā bhavissasī’’ti evaṃ purisamatiṃ ārocentassa saṅghādiseso. Etenevupāyena ‘‘muhuttiko bhavissasī’’ti evaṃ purisassa itthimatiṃ ārocentopi saṅghādisesaṃ āpajjatīti veditabbo.
“瞬时产生法”指彻底区分，按章节，以瞬间为限而讨论的法门，即短暂之意。譬如“你将是瞬时存在者”等，乃指男子意念与之相关之重大事项。由此方法，女子对男子之意念论断中也生出此“瞬时存在者”的规范，须知如此。
§303
303. Idāni ‘‘itthiyā vā purisamati’’nti ettha adhippetā itthiyo pabhedato dassetvā tāsu sañcarittavasena āpattibhedaṃ dassetuṃ ‘‘dasa itthiyo’’tiādimāha. Tattha māturakkhitāti mātarā rakkhitā. Yathā purisena saṃvāsaṃ na kappeti, evaṃ mātarā rakkhitā, tenassa padabhājanepi vuttaṃ – ‘‘mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vattetī’’ti. Tattha rakkhatīti katthaci gantuṃ na deti. Gopetīti yathā aññe na passanti, evaṃ guttaṭṭhāne ṭhapeti. Issariyaṃ kāretīti serivihāramassā nisedhentī abhibhavitvā pavattati. Vasaṃ vattetīti ‘‘idaṃ karohi, idaṃ mā akāsī’’ti evaṃ attano vasaṃ tassā upari vatteti. Etenupāyena piturakkhitādayopi ñātabbā. Gottaṃ vā dhammo vā na rakkhati, sagottehi pana sahadhammikehi ca ekaṃ satthāraṃ uddissa pabbajitehi ekagaṇapariyāpannehi ca rakkhitā ‘‘gottarakkhitā dhammarakkhitā’’ti vuccati, tasmā tesaṃ padānaṃ ‘‘sagottā rakkhantī’’tiādinā nayena padabhājanaṃ vuttaṃ.
303. 此处说“女子意念或男子意念”，欲依女子的类别分别论述，继而展示罪过的差别，故称“十种女子”等。例言“母亲被保护”者，母亲得到保护。若男子不与女子共处亦如是，母亲则获保护，且对其语义亦有说法：“母亲保护、照顾、主宰，以其居所作统治者”。其中“保护”意为不让其去某处；“照顾”指若他人不见，母亲仍处秘密之地；“主宰”意指禁止他人占用其住宅，实行压制和统治。“居所作统治”则是指诸如“此为你所作，此非我所作”等，自身对其居住地拥有管理权。由此方法，也须知父亲保护等在亲属关系中是正确的。家族与法则不同，同一家族内由师长和出家众共同护持，称“家族护持、法护持”，故用“护持同族”等词来作为词义分配。
Saha ārakkhenāti sārakkhā. Saha paridaṇḍenāti saparidaṇḍā. Tāsaṃ niddesā pākaṭāva. Imāsu dasasu pacchimānaṃ dvinnameva purisantaraṃ gacchantīnaṃ micchācāro hoti, na itarāsaṃ.
“与护卫同在”是指合护者；“与执法同在”则是指合执者。此为两者的明显指示。以上十种女子中，后两种女子彼此间共同行为不端，而非与他人共同行为。
Dhanakkītādīsu appena vā bahunā vā dhanena kītā dhanakkītā. Yasmā pana sā na kītamattā eva saṃvāsatthāya pana kītattā bhariyā, tasmāssa niddese dhanena kiṇitvā vāsetīti vuttaṃ.
因财物等被部分地或大量买卖称为“买财”。又此女子虽不止于买卖，而在共处上则有买卖的性质，故称其“买财而居”。
Chandena attano ruciyā vasatīti chandavāsinī. Yasmā pana sā na attano chandamatteneva bhariyā hoti purisena pana sampaṭicchitattā, tasmāssa niddese ‘‘piyo piyaṃ vāsetī’’ti vuttaṃ.
因兴趣和自身好恶而居住，称有“兴趣居者”。但该女子不只是出自身兴趣而存在，因男子的喜好而得以共处，故指明“出于爱而居”。
Bhogena vasatīti bhogavāsinī. Udukkhalamusalādigharūpakaraṇaṃ labhitvā bhariyābhāvaṃ gacchantiyā janapaditthiyā etaṃ adhivacanaṃ.
「博迦那住者」即「博迦那女住者」。谓其借助竹筒等制成盛水器具，因无妻妾而前往乡邑等处生活者，此为此词之释义。
Paṭena vasatīti paṭavāsinī. Nivāsanamattampi pāvuraṇamattampi labhitvā bhariyābhāvaṃ upagacchantiyā dalidditthiyā etaṃ adhivacanaṃ.
「帕塔那住者」即「帕塔那女住者」。谓其虽得住所之处稍微干净，亦稍微简陋，因无妻妾而频繁前往方邑等地生活者，此为此词之意。
Odapattakinīti ubhinnaṃ ekissā udakapātiyā hatthe otāretvā ‘‘idaṃ udakaṃ viya saṃsaṭṭhā abhejjā hothā’’ti vatvā pariggahitāya vohāranāmametaṃ, niddesepissa ‘‘tāya saha udakapattaṃ āmasitvā taṃ vāsetī’’ti evamattho veditabbo.
「水盛器主妇」意谓持有一方水盛器，将手伸入水中，边说“此水如聚积之水，清净无玷”，以此物净身，此称谓由此而来。释意时举例说明，若与此盛器及水同住，则该妇人亦随之居住。
Obhaṭaṃ oropitaṃ cumbaṭamassāti obhaṭacumbaṭā, kaṭṭhahārikādīnaṃ aññatarā, yassā sīsato cumbaṭaṃ oropetvā ghare vāseti, tassā etaṃ adhivacanaṃ.
「用盒盛物主妇」谓以盒子等器具盛物，为持盖盒等木质器皿作饭食之妇，置于头上立家者称此名。
Dāsī cāti attanoyeva dāsī ca hoti bhariyā ca.
「奴婢」意谓自名为奴婢者，同时亦为妻者。
Kammakārī nāma gehe bhatiyā kammaṃ karoti, tāya saddhiṃ koci gharāvāsaṃ kappeti attano bhariyāya anatthiko hutvā. Ayaṃ vuccati ‘‘kammakārī ca bhariyā cā’’ti.
「勤劳妇」谓在家勤于劳作者，与其共居者若弃守护宅邸，不护妻者，此妇即谓为“又为妻又为勤劳妇”。
Dhajena āhaṭā dhajāhaṭā, ussitaddhajāya senāya gantvā paravisayaṃ vilumpitvā ānītāti vuttaṃ hoti, taṃ koci bhariyaṃ karoti, ayaṃ dhajāhaṭā nāma. Muhuttikā vuttanayāeva, etāsaṃ dasannampi purisantaragamane micchācāro hoti. Purisānaṃ pana vīsatiyāpi etāsu micchācāro hoti, bhikkhuno ca sañcarittaṃ hotīti.
披挂着旌旗者称为旌旗持者，率领军队扬起旌旗，进入敌方境地进行侵袭称为‘旌旗持者’。有人使其妻子承担此任，此即所谓旌旗持者。此语仅一时讲说，在此之中十人同行时亦有此恶行。即使是二十人的人群中也存在这样的恶行，这被视为比库的邪行。
§305
305. Idāni puriso bhikkhuṃ pahiṇatītiādīsu paṭiggaṇhātīti so bhikkhu tassa purisassa ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi, hohi kira itthannāmassa bhariyā dhanakkītā’’ti evaṃ vuttavacanaṃ ‘‘sādhu upāsakā’’ti vā ‘‘hotū’’ti vā ‘‘ārocessāmī’’ti vā yena kenaci ākārena vacībhedaṃ katvā vā sīsakampanādīhi vā sampaṭicchati. Vīmaṃsatīti evaṃ paṭiggaṇhitvā tassā itthiyā santikaṃ gantvā taṃ sāsanaṃ āroceti. Paccāharatīti tena ārocite sā itthī ‘‘sādhū’’ti sampaṭicchatu vā paṭikkhipatu vā lajjāya vā tuṇhī hotu, puna āgantvā tassa purisassa taṃ pavattiṃ āroceti.
305. 当人们向比库提出接受的要求时，那个比库会对那人说：“去吧，大德，请告诉你妻子的名字，并愿其称赞于人，如她是贤良之妻。”如此言说后，善知识或近学者会以某种口气，或摇头、点头等肢体语言显示反应。被接受者即是如此询问之后，前往其妻子处，将佛法教义转告。经转告后，该女性会赞同、反驳或羞怯沉默，再回来向其丈夫报告实际情况。
Ettāvatā imāya paṭiggahaṇārocanapaccāharaṇasaṅkhātāya tivaṅgasampattiyā saṅghādiseso hoti. Sā pana tassa bhariyā hotu vā mā vā, akāraṇametaṃ. Sace pana so māturakkhitāya santikaṃ pesito taṃ adisvā tassā mātuyā taṃ sāsanaṃ āroceti, bahiddhā vimaṭṭhaṃ nāma hoti, tasmā visaṅketanti mahāpadumatthero āha. Mahāsumatthero pana mātā vā hotu pitā vā antamaso gehadāsīpi añño vāpi yo koci taṃ kiriyaṃ sampādessati, tassa vuttepi vimaṭṭhaṃ nāma na hoti, tivaṅgasampattikāle āpattiyeva.
如此接受、转告及反证多次进行，因双方相互测试而构成僧戒罪（桑喀地谢萨）。无论那人是否其妻，此行为无因缘故意为之。如果那人被母亲指派，且确实接受此差遣，则称为外泄罪（维马塔），因此被大长老法步抨击。若是由母亲、父亲、同住的侍女或他人承担此行为，则非外泄，惟有在觊觎罪得成立时才算犯戒。
Nanu yathā ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo virajjhitvā ‘‘dhammaṃ paccakkhāmī’’ti vadeyya paccakkhātāvassa sikkhā. Yathā vā ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti vattukāmo virajjhitvā ‘‘dutiyaṃ jhānaṃ samāpajjāmī’’ti vadeyya āpannovassa pārājikaṃ. Evaṃsampadamidanti āha. Taṃ panetaṃ ‘‘paṭiggaṇhāti, antevāsiṃ vīmaṃsāpetvā attanā paccāharati, āpatti saṅghādisesassā’’ti iminā sameti, tasmā subhāsitaṃ.
譬如心欲发愿“我将亲近佛”，若净心远离贪欲，则可言“我将亲近佛”，此乃修习此教导。又如有人欲言“我要进入初禅”，但若实际进入乃第二禅，就犯犯巴拉基咖（严重戒律）罪。世尊即以此教导，所谓‘接受’即指出外住持审查后向自身坦白，是桑喀地谢萨罪。因此，此言妙善。
Yathā ca ‘‘māturakkhitaṃ brūhī’’ti vuttassa gantvā tassā ārocetuṃ samatthānaṃ mātādīnampi vadato visaṅketo natthi, evameva ‘‘hohi kira itthannāmassa bhariyā dhanakkītā’’ti vattabbe ‘‘hohi kira itthannāmassa bhariyā chandavāsinī’’ti evaṃ pāḷiyaṃ vuttesu chandavāsiniādīsu vacanesu aññataravasena vā avuttesupi ‘‘hohi kira itthannāmassa bhariyā jāyā pajāpati puttamātā gharaṇī gharasāminī bhattarandhikā sussūsikā paricārikā’’tievamādīsu saṃvāsaparidīpakesu vacanesu aññataravasena vā vadantassāpi visaṅketo natthi tivaṅgasampattiyā āpattiyeva. ‘‘Māturakkhitaṃ brūhī’’ti pesitassa pana gantvā aññāsu piturakkhitādīsu aññataraṃ vadantassa visaṅketaṃ. Esa nayo ‘‘piturakkhitaṃ brūhī’’tiādīsupi.
同样如‘请告知妻子名讳’等语，去向她者皆为母亲等无可怀疑的人，故无异议。又如‘求愿其为贤良妻子’等语，在巴利典籍中往往伴有各种增饰形容词，如‘情欲强烈者’、‘母亲’、‘妻子’、‘养育儿女者’、‘家主’、‘财主’、‘正法护持者’、‘勤劳者’等，此类词汇虽多，但若是用以防范不正行为的提示，亦称作接受，但若有其他异议者则生争议。此争议现象称为“父亲之说”，即有人会说“请告知父亲名讳”，同理辨别。
Kevalañhettha ekamūlakadumūlakādivasena ‘‘purisassa mātā bhikkhuṃ pahiṇati, māturakkhitāya mātā bhikkhuṃ pahiṇatī’’ti evamādīnaṃ mūlaṭṭhānañca vasena peyyālabhedoyeva viseso . Sopi pubbe vuttanayattā pāḷianusāreneva sakkā jānitunti nāssa vibhāgaṃ dassetuṃ ādaraṃ karimha.
此处仅以‘父母’为根本者，以及相应的妇人分别，详列如“父亲送出比库”、“母亲送出比库”、“母亲所遣托者”诸类，从根本因由细分为不同犯戒类别。而依照古记载，此细分皆依据巴利经文释义而成，久已为传承所接受，故无须再做细分，望诸贤重视。
§338
338. Paṭiggaṇhātītiādīsu pana dvīsu catukkesu paṭhamacatukke ādipadena tivaṅgasampattiyā saṅghādiseso, majjhe dvīhi duvaṅgasampattiyā thullaccayaṃ, ante ekena ekaṅgasampattiyā dukkaṭaṃ. Dutiyacatukke ādipadena duvaṅgasampattiyā thullaccayaṃ, majjhe dvīhi ekaṅgasampattiyā dukkaṭaṃ, ante ekena aṅgābhāvato anāpatti. Tattha paṭiggaṇhātīti āṇāpakassa sāsanaṃ paṭiggaṇhāti. Vīmaṃsatīti pahitaṭṭhānaṃ gantvā taṃ āroceti. Paccāharatīti puna āgantvā mūlaṭṭhassa āroceti.
关于「接受」等两件事，在四句中，第一句的开头使用三重否定，表示犯了僧团过失；中间两句则因两重否定而称为严重过失；末尾一批为单一否定，即轻度恶行。第二批句首用双重否定表示严重过失，中间两句用单一否定表示轻微过失，末尾一句因缺少该过失项故不算过失。其中，「接受」一词是对乞尸陀罗戒的称呼。所谓「不调查」者，是指执于偏见不查明事实而作言说。所谓「拒绝」者，是指到场后对根本戒律公开提示异议。
Na paccāharatīti ārocetvā ettova pakkamati. Paṭiggaṇhāti na vīmaṃsatīti purisena ‘‘itthannāmaṃ gantvā brūhī’’ti vuccamāno ‘‘sādhū’’ti tassa sāsanaṃ paṭiggaṇhitvā taṃ pamussitvā vā appamussitvā vā aññena karaṇīyena tassā santikaṃ gantvā kiñcideva kathaṃ kathento nisīdati, ettāvatā ‘‘paṭiggaṇhāti na vīmaṃsati nāmā’’ti vuccati. Atha naṃ sā itthī sayameva vadati ‘‘tumhākaṃ kira upaṭṭhāko maṃ gehe kātukāmo’’ti evaṃ vatvā ca ‘‘ahaṃ tassa bhariyā bhavissāmī’’ti vā ‘‘na bhavissāmī’’ti vā vadati. So tassā vacanaṃ anabhinanditvā appaṭikkositvā tuṇhībhūtova uṭṭhāyāsanā tassa purisassa santikaṃ āgantvā taṃ pavattiṃ āroceti, ettāvatā ‘‘na vīmaṃsati paccāharati nāmā’’ti vuccati. Na vīmaṃsati na paccāharatīti kevalaṃ sāsanārocanakāle paṭiggaṇhātiyeva, itaraṃ pana dvayaṃ na karoti.
在表示「不拒绝」时，不会轻率离去。所谓「接受」是指不调查者对修行者说『你去那地方说清某妇人事情』时，接受了该戒，听闻后，无论是否乐意，都应以当做己事的心态到那妇人处谈论事理；这是所谓『接受』并非只限于不调查。接着妇人就对说者说『你是我的近事人，难道想让我入家吗？』无论答应与否，若对妇人言语冷淡不悦，无视其言，都须起身到那男人处说明妇人所言，称其为『不调查不拒绝』。所谓不调查不拒绝，只在戒律公开阐述时接受，其他时候二者不作。
Na paṭiggaṇhāti vīmaṃsati paccāharatīti koci puriso bhikkhussa ṭhitaṭṭhāne vā nisinnaṭṭhāne vā tathārūpiṃ kathaṃ katheti, bhikkhu tena appahitopi pahito viya hutvā itthiyā santikaṃ gantvā ‘‘hohi kira itthannāmassa bhariyā’’tiādinā nayena vīmaṃsitvā tassā ruciṃ vā aruciṃ vā puna āgantvā imassa āroceti. Teneva nayena vīmaṃsitvā apaccāharanto ‘‘na paṭiggaṇhāti vīmaṃsati na paccāharatī’’ti vuccati. Teneva nayena gato avīmaṃsitvā tāya samuṭṭhāpitaṃ kathaṃ sutvā paṭhamacatukkassa tatiyapade vuttanayena āgantvā imassa ārocento ‘‘na paṭiggaṇhāti na vīmaṃsati paccāharatī’’ti vuccati. Catutthapadaṃ pākaṭameva.
若对「不接受、不调查、不拒绝」作言辞时，有男性在比库坐处前后询问该比库如何，虽对比库亏损，仍带领妇人探望比库，并再三询问妇人好恶，就此又到比库处转述状况，于是说成『不接受、不调查、不拒绝』。若无调查，听到女子的所言，在第一句第三足处，以此推测，再来到该处说明此事而说出『不接受、不调查、不拒绝』之语，第四句是公开说。
Sambahule bhikkhū āṇāpetītiādinayā pākaṭāyeva. Yathā pana sambahulāpi ekavatthumhi āpajjanti, evaṃ ekassapi sambahulavatthūsu sambahulā āpattiyo veditabbā. Kathaṃ? Puriso bhikkhuṃ āṇāpeti ‘‘gaccha, bhante, asukasmiṃ nāma pāsāde saṭṭhimattā vā sattatimattā vā itthiyo ṭhitā tā vadehi, hotha kira itthannāmassa bhariyāyo’’ti. So sampaṭicchitvā tattha gantvā ārocetvā puna taṃ sāsanaṃ paccāharati. Yattakā itthiyo tattakā āpattiyo āpajjati. Vuttañhetaṃ parivārepi –
当众比库告发等事情是当众揭示的。虽众多比库同一时一事犯戒，亦须分别知晓不同犯戒者。如何？某比库告发他说：「去那里，尊者，有些女子数十人若干人在某楼内，你去说这是女子婆罗门。」该比库依约前往提示该戒后，妇人反驳该戒。事后该女子引发过失。当中的因缘文意如下——
‘‘Padavītihāramattena, vācāya bhaṇitena ca;
「由于仅限于言辞意义的损坏，
Sabbāni garukāni sappaṭikammāni;
都是严重的，语意相反；
Catusaṭṭhi āpattiyo āpajjeyya ekato;
四十六种过失由同一方面而生。
Pañhāmesā kusalehi cintitā’’ti. (pari. 480);
这些问题都是经过善法思考而作的。
Imaṃ kira atthavasaṃ paṭicca ayaṃ pañho vutto. Vacanasiliṭṭhatāya cettha ‘‘catusaṭṭhi āpattiyo’’ti vuttaṃ. Evaṃ karonto pana satampi sahassampi āpajjatīti. Yathā ca ekena pesitassa ekassa sambahulāsu itthīsu sambahulā āpattiyo, evaṃ eko puriso sambahule bhikkhū ekissā santikaṃ peseti, sabbesaṃ saṅghādiseso. Eko sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ peseti, itthigaṇanāya saṅghādisesā. Sambahulā purisā ekaṃ bhikkhuṃ ekissā santikaṃ pesenti, purisagaṇanāya saṅghādisesā. Sambahulā ekaṃ sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā sambahule ekissā santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā purisā sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Esa nayo ‘‘ekā itthī ekaṃ bhikkhu’’ntiādīsupi. Ettha ca sabhāgavibhāgatā nāma appamāṇaṃ, mātāpitunampi pañcasahadhammikānampi sañcarittakammaṃ karontassa āpattiyeva.
此处的问题之故，正是基于此义而言。因言辞明晰，此处说“四十六种过失”。如此行事，即使只有一千种过失亦会产生。譬如一个人寄居于众多女子之中，便有众多过失；同样，一个人寄居于众多比库中，若往某一比库处，必然引发出众多僧之犯戒。若一比库至众多女子处，则是以女子数量论犯戒；若众多男子至一比库，则以男子数量论犯戒；若众多男子至众多女子，则以比库与女子总数论犯戒；若众多比库至众多女子，则仍以女子数量论犯戒。若众多男子至众多比库，亦以女子数量论犯戒。此法称为“一女一比库”等过失之理。且众议分明不可量，其犯戒事例亦包括对父母五尊等同修行为所犯戒。
Purisobhikkhuṃ āṇāpeti gaccha bhanteti catukkaṃ aṅgavasena āpattibheda dassanatthaṃ vuttaṃ. Tassa pacchimapade antevāsī vīmaṃsitvā bahiddhā paccāharatīti āgantvā ācariyassa anārocetvā ettova gantvā tassa purisassa āroceti. Āpatti ubhinnaṃ thullaccayassāti ācariyassa paṭiggahitattā ca vīmaṃsāpitattā ca dvīhaṅgehi thullaccayaṃ, antevāsikassa vīmaṃsitattā ca paccāhaṭattā ca dvīhaṅgehi thullaccayaṃ. Sesaṃ pākaṭameva.
有人唤比库去，用四肢动作表明犯戒种类。被唤者若在后座沉思且未答复，外人便回避而去，未告知师长。当面告知师长有此比库犯戒。此犯戒称为双方聚集所生严重过失。因师长已接受此过失且已审查，故以两面判定严重过失；因被点名之人已思忖且告知，故以两面判定严重过失。其余情形皆如是明白。
§339
339.Gacchanto sampādetīti paṭiggaṇhāti ceva vīmaṃsati ca. Āgacchanto visaṃvādetīti na paccāharati. Gacchanto visaṃvādetīti na paṭiggaṇhāti. Āgacchanto sampādetīti vīmaṃsati ceva paccāharati ca. Evaṃ ubhayattha dvīhaṅgehi thullaccayaṃ. Tatiyapade āpatti, catutthe anāpatti.
335.前往即为发起，接受亦为承认，判断则为审查。来者若隐瞒过失，则非承认。前往若隐瞒过失，则非发起。来者若发起过失，则审查且告知。故从两面判定严重过失。第三者为犯戒，第四者为不犯。
§340
340.Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati ummattakassa ādikammikassāti ettha bhikkhusaṅghassa uposathāgāraṃ vā kiñci vā vippakataṃ hoti. Tattha kārukānaṃ bhattavetanatthāya upāsako vā upāsikāya santikaṃ bhikkhuṃ pahiṇeyya, uṃpāsikā vā upāsakassa, evarūpena saṅghassa karaṇīyena gacchantassa anāpatti. Cetiyakamme kayiramānepi eseva nayo. Gilānassa bhesajjatthāyapi upāsakena vā upāsikāya santikaṃ upāsikāya vā upāsakassa santikaṃ pahitassa gacchato anāpatti. Ummattakaādikammikā vuttanayā eva.
336.若违规者进入僧团、寺院或礼拜场所，则构成无过犯。此处指违反比库团体规则之事，若住处或设施受损。此处宜令施主或居士或比库到场，可令其亲自告知或告知对方。以此类推进入僧团所禁，亦适用同理。又若病者为疗医目而有居士伴随，亦不犯戒。均为因病、狂人等行为所致之无过例。
Padabhājanīyavaṇṇanā niṭṭhitā. · 词句分析之解释已毕。
Samuṭṭhānādīsu idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, sīsukkhipanādinā kāyavikārena sāsanaṃ gahetvā gantvā hatthamuddāya vīmaṃsitvā puna āgantvā hatthamuddāya eva ārocentassa kāyato samuṭṭhāti. Āsanasālāya nisinnassa ‘‘itthannāmā āgamissati, tassā cittaṃ jāneyyāthā’’ti kenaci vutte ‘‘sādhū’’ti sampaṭicchitvā taṃ āgataṃ vatvā tassā gatāya puna tasmiṃ purise āgate ārocentassa vācato samuṭṭhāti. Vācāya ‘‘sādhū’’ti sāsanaṃ gahetvā aññena karaṇīyena tassā gharaṃ gantvā aññattha vā gamanakāle taṃ disvā vacībhedeneva vīmaṃsitvā puna aññeneva karaṇīyena tato apakkamma kadācideva taṃ purisaṃ disvā ārocentassāpi vācatova samuṭṭhāti. Paṇṇattiṃ ajānantassa pana khīṇāsavassāpi kāyavācato samuṭṭhāti. Kathaṃ? Sace hissa mātāpitaro kujjhitvā alaṃvacanīyā honti, tañca bhikkhuṃ gharaṃ upagataṃ therapitā vadati ‘‘mātā te tāta maṃ mahallakaṃ chaḍḍetvā ñātikulaṃ gatā, gaccha taṃ maṃ upaṭṭhātuṃ pesehī’’ti. So ce gantvā taṃ vatvā puna pituno tassā āgamanaṃ vā anāgamanaṃ vā āroceti, saṅghādiseso. Imāni tīṇi acittakasamuṭṭhānāni.
从诸种起因境起，这条修习戒律共分为六种起因。由头顶发端等，身业起因取持教法，往来而行，举起手臂端正思惟，复来时以手臂同样的方式告知，身业便起。坐于座堂者若听闻有人说“此女将至，应当存心知念”，即有人赞叹“善哉”，表示接受。此女既至，复由此人以言语告知坐者，便由言语起。不仅言语以“善哉”表达而起，且凭别人意志持法，再由他人往自家去时，路上见她，观其言语差别而端正思虑，再由另一人意志起。虽无明者不了解概念，仍由身语共起。何以故？若其父母愤怒，言语恶劣，且由长者对其比库亲近宿舍说：“母亲与父亲皆已远去亲属丧亡，你速往照顾”，此比库若前去报知父亲其来去状，便为僧团犯戒。这三种起因皆为非清净身语心共起。
Paṇṇattiṃ pana jānitvā eteheva tīhi nayehi sañcarittaṃ samāpajjato kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Imāni tīṇi paṇṇattijānanacittena sacittakasamuṭṭhānāni. Kiriyaṃ, nosaññāvimokkhaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalādivasena cettha tīṇi cittāni, sukhādivasena tisso vedanāti.
然知概念者，依三种条件生成行止，即对身心心，语心心，身语心共起。此三种以知概念生心为清净身语心起。所行，谓无异解，违犯概念，犯戒身业，犯戒语业，善业等此处为三心；以快乐等处为三受。
§341
341. Vinītavatthūsu ādito vatthupañcake paṭiggahitamattattā dukkaṭaṃ.
341. 在纯正之物中作为初始所执物为五法中最恶。
Kalahavatthusmiṃ sammodanīyaṃ akāsīti taṃ saññāpetvā puna gehagamanīyaṃ · 在争论事中未作可喜之语者，令其知晓后，再作返家之语
Akāsi. Nālaṃvacanīyāti na pariccattāti attho. Yā hi yathā yathā yesu yesu janapadesu pariccattā pariccattāva hoti, bhariyābhāvaṃ atikkamati, ayaṃ ‘‘alaṃvacanīyā’’ti vuccati. Esā pana na alaṃvacanīyā kenacideva kāraṇena kalahaṃ katvā gatā, tenevettha bhagavā ‘‘anāpattī’’ti āha. Yasmā pana kāyasaṃsagge yakkhiyā thullaccayaṃ vuttaṃ, tasmā duṭṭhullādīsupi yakkhipetiyo thullaccayavatthumevāti veditabbā. Aṭṭhakathāsu panetaṃ na vicāritaṃ. Sesaṃ sabbattha uttānatthamevāti.
所谓‘不恶语’者，非意译为‘不诽毁’意。因各地部族间若有诽毁者，则破坏夫妻之合，故称‘恶语者’。此恶语非因某种缘故闹事而生，佛告为无过失。因身缠累而有恶心，故恶骂等亦可能产生，应以恶心等为缘。此义未于论书中探讨，余皆以此为最高义。
Sañcarittasikkhāpadavaṇṇanā niṭṭhitā. · 传话学处之解释已毕。
6. Kuṭikārasikkhāpadavaṇṇanā六、小屋学处之解释
§342
342.Tena samayenāti kuṭikārasikkhāpadaṃ. Tattha āḷavakāti āḷaviraṭṭhe jātā dārakā āḷavakā nāma, te pabbajitakālepi ‘‘āḷavakā’’tveva paññāyiṃsu. Te sandhāya vuttaṃ ‘‘āḷavakā bhikkhū’’ti. Saññācikāyoti sayaṃ yācitvā gahitūpakaraṇāyo. Kārāpentīti karontipi kārāpentipi, te kira sāsane vipassanādhurañca ganthadhurañcāti dvepi dhurāni chaḍḍetvā navakammameva dhuraṃ katvā paggaṇhiṃsu. Assāmikāyoti anissarāyo, kāretā dāyakena virahitāyoti attho. Attuddesikāyoti attānaṃ uddissa attano atthāya āraddhāyoti attho. Appamāṇikāyoti ‘‘ettakena niṭṭhaṃ gacchissantī’’ti evaṃ aparicchinnappamāṇāyo, vuddhippamāṇāyo vā mahantappamāṇāyoti attho.
342. 此时即为小屋造作戒。所谓阿拉维，指生于阿拉维国的年轻人，此皆为出家时被称为“阿拉维”。所谓‘沙弥’为自己请求所受具足之具。‘做’含义为‘制造’、‘制作’。此人依教法修习观照，先弃旧师二戒，专以新戒行受具足戒。所谓‘无依’，即无寄托、非托付于施主。‘指自之用’寓其为自摄、自修。所谓无量者，意谓“以此直至终了”，亦有人谓为无边，长久无已。
Yācanā eva bahulā etesaṃ mandaṃ aññaṃ kammanti yācanabahulā. Evaṃ viññattibahulā veditabbā. Atthato panettha nānākaraṇaṃ natthi, anekakkhattuṃ ‘‘purisaṃ detha, purisatthakaraṃ dethā’’ti yācantānametaṃ adhivacanaṃ. Tattha mūlacchejjāya purisaṃ yācituṃ na vaṭṭati, sahāyatthāya kammakaraṇatthāya ‘‘purisaṃ dethā’’ti yācituṃ vaṭṭati. Purisatthakaranti purisena kātabbaṃ hatthakammaṃ vuccati, taṃ yācituṃ vaṭṭati. Hatthakammaṃ nāma kiñci vatthu na hoti, tasmā ṭhapetvā migaluddakamacchabandhakādīnaṃ sakakammaṃ avasesaṃ sabbaṃ kappiyaṃ. ‘‘Kiṃ, bhante, āgatattha kena kamma’’nti pucchite vā apucchite vā yācituṃ vaṭṭati, viññattipaccayā doso natthi. Tasmā migaluddakādayo sakakammaṃ na yācitabbā, ‘‘hatthakammaṃ dethā’’ti aniyametvāpi na yācitabbā; evaṃ yācitā hi te ‘‘sādhu, bhante’’ti bhikkhū uyyojetvā migepi māretvā āhareyyuṃ. Niyametvā pana ‘‘vihāre kiñci kattabbaṃ atthi, tattha hatthakammaṃ dethā’’ti yācitabbā. Phālanaṅgalādīni upakaraṇāni gahetvā kasituṃ vā vapituṃ vā lāyituṃ vā gacchantaṃ sakiccapasutampi kassakaṃ vā aññaṃ vā kiñci hatthakammaṃ yācituṃ vaṭṭateva. Yo pana vighāsādo vā añño vā koci nikkammo niratthakakathaṃ kathento niddāyanto vā viharati, evarūpaṃ ayācitvāpi ‘‘ehi re idaṃ vā idaṃ vā karohī’’ti yadicchakaṃ kārāpetuṃ vaṭṭati.
请求非常之多者称为请求众多。应知此种具广泛体现。然从根本而言此无多种原因，反复多次请求者习谓“求男人，求为男人所作”。由此根本缘故不应请求无故弃戒之人，唯为助行者才可请求。谓‘为男人所作’者，即为男人应行的手业，为此可请求。手业即无形之物，故如鹿皮、罗鬈鱼尾等使用之物共法，皆属允许。不论问与不问，若可请求，依知见无过。故鹿皮等用具不可请求；未加节制而言“给手业”也不可请求。因被请求者若受此邀请，则会扶持比库，且可能以鹿杀害食之。惟有定节制下才可请求“此处有须作之事，给手业”。携带犁耙等工具以耕种、割摘、铺设庄稼等时，即使为执事者亦可请求。若有人粗言秽语、争吵、妄言等，谓“来此处为此或彼做事”，同样可请求喜愿做事。
Hatthakammassa pana sabbakappiyabhāvadīpanatthaṃ imaṃ nayaṃ kathenti. Sace hi bhikkhu pāsādaṃ kāretukāmo hoti, thambhatthāya pāsāṇakoṭṭakānaṃ gharaṃ gantvā vattabbaṃ ‘‘hatthakammaṃ laddhuṃ vaṭṭati upāsakā’’ti. Kiṃ kātabbaṃ, bhante,ti? Pāsāṇatthambhā uddharitvā dātabbāti. Sace te uddharitvā vā denti, uddharitvā nikkhitte attano thambhe vā denti, vaṭṭati. Athāpi vadanti – ‘‘amhākaṃ, bhante, hatthakammaṃ kātuṃ khaṇo natthi, aññaṃ uddharāpetha, tassa mūlaṃ dassāmā’’ti uddharāpetvā ‘‘pāsāṇatthambhe uddhaṭamanussānaṃ mūlaṃ dethā’’ti vattuṃ vaṭṭati. Etenevupāyena pāsādadārūnaṃ atthāya vaḍḍhakīnaṃ santikaṃ iṭṭhakatthāya iṭṭhakavaḍḍhakīnaṃ chadanatthāya gehacchādakānaṃ cittakammatthāya cittakārānanti yena yena attho hoti, tassa tassa atthāya tesaṃ tesaṃ sippakārakānaṃ santikaṃ gantvā hatthakammaṃ yācituṃ vaṭṭati. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetuṃ vaṭṭati. Araññato āharāpentena ca sabbaṃ anajjhāvutthakaṃ āharāpetabbaṃ.
关于手工劳动之目的，全面说明了合宜性。比如说，若比库想要建造舍宅，便当前往石柱之屋，命令说：「应当完成手工劳动，因为供养人喜欢这样。」这时，何为应作？当应取起石柱以布施。若他们拾起后给予，或拾起安置于自身柱子上供养，也属适宜。甚至说：「尊者，我们短时无法自行手工劳动，请取他人拾起者，且以根部示现。」以此方法示现说：「请将石柱中可出人根部者交予。」以此循环，凡为建造住宅所需者，为满足供养人的乐意，建筑工人在各处来往，因各自需求，前往诸地乞求手工劳动。作为请手工的方式，无论是以根自斫割，或凭饭食酬报所得业，都应悉数领取。由森林中采集者带来未被采尽之物，亦应悉数纳入。
Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati.
不仅想建造舍宅者，即便欲制造床榻、坐垫、遮盖、衣物等用于冬凉等生活所需之物，若得金属刀具等器物，应同样前往各建筑工人处，照前述方法请求手工劳动。作为请求手工方式，无论以根自斫割，或凭饭食酬报所获，都应一切取用。若对方不愿意施与，或者因为饭食不足而拒绝，或因所需物品不合规矩如非法钱财等，不可给予。仍应依比库规范寻找稻米等物予以施舍。
Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena ‘‘bhikkhāya āgato’’ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā ‘‘kiṃ, bhante’’ti pucchati, ‘‘navapakko patto puñchanatelena attho’’ti vattabbaṃ. Sace sā ‘‘dehi, bhante’’ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti.
通过手工劳动制作布，其过程如次：收割稻穗，去壳织布，涂抹新布以油以防撕裂，开口处缝合，示号以告知「比库来了」。如若近事女问曰：「为何在新布开口处涂油？」当答曰其作用所在。若她索取此布，取去后涂油缝合，施与后不发生妨碍，即可接受布的施与。
Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi ‘‘āsanāni āharathā’’ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo.
比库们前往托钵后，回至安居处，见无座，即站立不坐。若近事男见比库站立，便拿来座位供坐，坐后或离去时询问比库去处，算作应礼仪。未问而去者虽无吼叫，亦无责怪，但离去后仍应前往原处。若比库说“请拿来座位”，则应拿来，议论也随之散去。未问就离去与应答不同，责备或不责备皆不成立。此亦为防止口舌之争的准则。
Makkhikāyo bahukā honti, ‘‘makkhikābījaniṃ āharathā’’ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, ‘‘dhamakaraṇaṃ gaṇhā’’ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya ‘‘nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā’’ti vattuṃ vaṭṭati. ‘‘Gehato āharā’’ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo.
蚊虫多起时，应说“请拿来驱蚊药”，并收取诸药物，应适当使用。若近事男等采集蒲苇等物，并请比库接受，如为适当应用亦应接受。因无水之处饮食，不能说“应受滴水器”，有人说“把它扔入空碗中破坏僧团”，应劝戒说“可去河边或池塘取水”。「取自家中」不可说，也不可取用外人食物。若比库在安居处或山林中承担饮食任务，若有未被采尽之物如叶果等，他们工作时所获，应通过手工劳动的乞求方式领取并使用。不论本人或沙玛内拉均不应自行制作手工劳动。此为男性成员的准则。
Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace ‘‘tumhākaṃyeva demā’’ti vadanti na sampaṭicchitabbaṃ. ‘‘Vihārassa demā’’ti vutte pana ‘‘ārāmikānaṃ ācikkhatha jagganatthāyā’’ti vattabbaṃ.
群聚中，自己家境贫困，非亲属之居所不可请求领取，此为不合适。因亲属之家请求，因根自斫割而乞求亦不可，唯因偶时之故可在处处请求。如此得到之群聚，业主应供养看护。若畜足爪受伤或断裂，业主若施予应视为善业，不施予则需责问。若说「给你们自己吧」，则不可施与。若说是「供养住处」，应表示“这是为了供养处使者的善业”。
‘‘Sakaṭaṃ dethā’’tipi aññātakaappavārite vattuṃ na vaṭṭati, viññattieva hoti dukkaṭaṃ āpajjati. Ñātipavāritaṭṭhāne pana vaṭṭati, tāvakālikaṃ vaṭṭati kammaṃ katvā puna dātabbaṃ. Sace nemiyādīni bhijjanti pākatikāni katvā dātabbaṃ. Naṭṭhe gīvā hoti. ‘‘Tumhākameva demā’’ti vutte dārubhaṇḍaṃ nāma sampaṭicchituṃ vaṭṭati. Esa nayo vāsipharasukuṭhārīkudālanikhādanesu. Valliādīsu ca parapariggahitesu. Garubhaṇḍappahonakesuyeva ca valliādīsu viññatti hoti, na tato oraṃ.
“用车轮作杖”这类行为，在不知情且无禁戒的场合是不允许的，因为这必然会引发不善意的业障。但在亲属禁止的场所却是允许的，因为那时应当完成先前未了的业力工作，然后再重新布施。如果某些诸如被剥削的被药物所伤者等丧事出现，应当执行布施，若不这样，便如同牛舌失去功用一样。说“这些东西应当由你们承担”时，是指木制器具名为sampaṭicchi，用于日常生活中。此类器具用以搬运木炭、细木、铁铲、锄头等劳动工具，同时用于结缔树蔓等物品。若如同使粗重器具无法使用一般，树蔓被毁坏，则不允许在这些木器器具上做类似的行为。
Anajjhāvutthakaṃ pana yaṃkiñci āharāpetuṃ vaṭṭati. Rakkhitagopitaṭṭhāneyeva hi viññatti nāma vuccati. Sā dvīsu paccayesu sabbena sabbaṃ na vaṭṭati, senāsanapaccaye pana ‘‘āhara dehī’’ti viññattimattameva na vaṭṭati , parikathobhāsanimittakammāni vaṭṭanti. Tattha uposathāgāraṃ vā bhojanasālaṃ vā aññaṃ vā yaṃkiñci senāsanaṃ icchato ‘‘imasmiṃ vata okāse evarūpaṃ senāsanaṃ kātuṃ vaṭṭatī’’ti vā ‘‘yutta’’nti vā ‘‘anurūpa’’nti vātiādinā nayena vacanaṃ parikathā nāma. ‘‘Upāsakā tumhe kuhiṃ vasathā’’ti? ‘‘Pāsāde, bhante’’ti. ‘‘Kiṃ bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī’’ti evamādivacanaṃ obhāso nāma. Manusse disvā rajjuṃ pasāreti, khīle ākoṭāpeti. ‘‘Kiṃ idaṃ, bhante’’ti vutte ‘‘idha āvāsaṃ karissāmā’’ti evamādikaraṇaṃ pana nimittakammaṃ nāma. Gilānapaccaye pana viññattipi vaṭṭati, pageva parikathādīni.
禁止拿取他人财物的原则是，无论哪一种，只有在所保护、守护之地内才称为有效。虽然有两种条件都不允许完全盗取所有物，但在宿营场所相关的“拿取可允许的物品”这一概念仅限于名义上的允许，实际上不允许拿取。诸如商议场所、饮食厅或其他任何宿营器具，只要有人愿意说“此时在此处可以做这种宿营行为”或说“合适”“相应”，这就是“劝说”之言。有人问“你们这些近事男住在哪里？”回答是“在宴会厅，尊者”。再问“但近事男为什么不能住在宴会厅呢？”此类话语清楚表明不允许。人们看到有人伸绳设栏杆，则解释为准备搭建住所。问“这是何物，尊者？”答“将建屋之意。”这也属于“徵象行为”的范围。在生病条件下容许此行为，也是作为一种议论等活动。
Manussā upaddutā yācanāya upaddutā viññattiyāti tesaṃ bhikkhūnaṃ tāya yācanāya ca viññattiyā ca pīḷitā. Ubbijjantipīti ‘‘kiṃ nu āharāpessantī’’ti ubbegaṃ iñjanaṃ calanaṃ paṭilabhanti. Uttasantipīti ahiṃ viya disvā sahasā tasitvā ukkamanti. Palāyantipīti dūratova yena vā tena vā palāyanti. Aññenapi gacchantīti yaṃ maggaṃ paṭipannā taṃ pahāya nivattitvā vāmaṃ vā dakkhiṇaṃ vā gahetvā gacchanti, dvārampi thakenti.
当有人进入场所乞讨时，受乞者被此乞求和乞讨的“徵象”所困扰。此徵象引生烦恼，即“他们真的会拿什么来吗？”由此产生焦躁、神色不安。见此情况，众人如遇蛇般慌忙，急忙退避。逃离徵象则是向远处逃遁。即使有和尚行走的路，嫌弃而转身离开，或转向左、右侧走去，有时也会阻塞门口。
§344
344.Bhūtapubbaṃ bhikkhaveti iti bhagavā te bhikkhū garahitvā tadanurūpañca dhammiṃ kathaṃ katvā punapi viññattiyā dosaṃ pākaṭaṃ kurumāno iminā ‘‘bhūtapubbaṃ bhikkhave’’tiādinā nayena tīṇi vatthūni dassesi. Tattha maṇikaṇṭhoti so kira nāgarājā sabbakāmadadaṃ mahagghaṃ maṇiṃ kaṇṭhe pilandhitvā carati, tasmā ‘‘maṇikaṇṭho’’ tveva paññāyittha. Uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsīti so kira tesaṃ dvinnaṃ isīnaṃ kaniṭṭho isi mettāvihārī ahosi, tasmā nāgarājā nadito uttaritvā devavaṇṇaṃ nimminitvā tassa santike nisīditvā sammodanīyaṃ kathaṃ katvā taṃ devavaṇṇaṃ pahāya sakavaṇṇameva upagantvā taṃ isiṃ parikkhipitvā pasannākāraṃ karonto uparimuddhani mahantaṃ phaṇaṃ karitvā chattaṃ viya dhārayamāno muhuttaṃ ṭhatvā pakkamati, tena vuttaṃ ‘‘uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsī’’ti. Maṇimassa kaṇṭhe pilandhananti maṇiṃ assa kaṇṭhe pilandhitaṃ, āmukkanti attho. Ekamantaṃ aṭṭhāsīti tena devavaṇṇena āgantvā tāpasena saddhiṃ sammodamāno ekasmiṃ padese aṭṭhāsi.
世尊谓诸比库：“有过去生的事”时，将这些比库聚集后，便以符合其法理的合适说辞，通过徵象使大家都能显现烦恼，进而说明“诸比库中存在过去世的业报”。这里所谓“马尼坎陀”者，传说中是一位龙王，拥有满足一切欲望的巨大宝珠，悬挂于脖颈。因而称为“马尼坎陀”。其脖颈上竖起巨大的鳞片，传说他是两兄弟中排名小的那位，以慈悲心行住于世间。此龙王在离开宝塔后，由天界降临，坐在龙界中显现欢喜，说话妙善，后又起身移步，张开巨鳞如伞形遮盖，故说“颈项上竖起巨大的鳞片”。“马尼坎陀”即是宝石挂在脖颈，意谓“悬挂着宝石”。一天，他与天界众生共聚在一处，欢喜兴奋，据说亦有一次随天界众生以此数量的数字共聚。
Mamannapānanti mama annañca pānañca. Vipulanti bahulaṃ. Uḷāranti paṇītaṃ . Atiyācakosīti ativiya yācako, asi punappunaṃ yācasīti vuttaṃ hoti. Susūti taruṇo, thāmasampanno yobbanappattapuriso. Sakkharā vuccati kāḷasilā, tattha dhoto asi ‘‘sakkharadhoto nāmā’’ti vuccati, sakkharadhoto pāṇimhi assāti sakkharadhotapāṇi, pāsāṇe dhotanisitakhaggahatthoti attho. Yathā so asihattho puriso tāseyya, evaṃ tāsesi maṃ selaṃ yācamāno, maṇiṃ yācantoti attho.
“我的食物与饮料”，指的是我的吃饭与喝水。用“丰富”表达数量广大，用“优良”表达品质优异。称“atiyācaka”，是“过度乞求者”，意即过分频繁向人乞求。称“susūti”，乃年轻、庄重、适龄的男子。“sakkharā”是指黑色石头，称为“锄头石”，称为“sakkharadhoto”，意为拿锄头的手。这里形容持有锄头之手或锄头一般的工具。若他是无锄头之手，就无法耕种。比喻如此，也用以说明乞求宝石的含义。
Na taṃ yāceti taṃ na yāceyya. Kataraṃ? Yassa piyaṃ jigīseti yaṃ assa sattassa piyanti jāneyya.
“不应向他乞求，也不应乞求此物。”为何如此？因为应当知道“无论哪种物品，只应乞求对众生有益的东西”。
Kimaṅgaṃ pana manussabhūtānanti manussabhūtānaṃ amanāpāti kimevettha vattabbaṃ.
人类的本性究竟为何？既然说是人类的本性，那为何对这人类之性不加尊重？对此处应当如何修持？
§345
345.Sakuṇasaṅghassa saddena ubbāḷhoti so kira sakuṇasaṅgho paṭhamayāmañca pacchimayāmañca nirantaraṃ saddameva karoti, so bhikkhu tena saddena pīḷito hutvā bhagavato santikaṃ agamāsi. Tenāha – ‘‘yenāhaṃ tenupasaṅkamī’’ti.
345.谓鸟类群体喧哗之声，此鸟群初晨与暮晨不断持续发声。此比库因此声受扰乱而趋近世尊面前，曾作是言：“我向彼处前进。”
Kuto ca tvaṃ bhikkhu āgacchasīti ettha nisinno so bhikkhu na āgacchati vattamānasamīpe pana evaṃ vattuṃ labbhati. Tenāha – ‘‘kuto ca tvaṃ bhikkhu āgacchasī’’ti, kuto āgatosīti attho. Tato ahaṃ bhagavā āgacchāmīti etthāpi so eva nayo. Ubbāḷhoti pīḷito, ukkaṇṭhāpito hutvāti attho.
“汝从何处来，比库？”此时世尊坐下，而比库未前来，然在近侍处仍得此问答。此问意为“你从何处前来？”对此答曰：“世尊，我将前来。”又“喧哗”指受扰乱，引生不平安之意。
So sakuṇasaṅgho ‘‘bhikkhu pattaṃ yācatī’’ti ettha na te sakuṇā bhikkhuno vacanaṃ jānanti, bhagavā pana attano ānubhāvena yathā jānanti tathā akāsi.
此鸟群说：“比库乞食。”此时鸟群并不晓知比库之言，惟世尊凭自觉而知，便如其所知而行。
§346
346.Apāhaṃ te na jānāmīti api ahaṃ te jane ‘‘ke vā ime, kassa vā ime’’ti na jānāmi. Saṅgamma yācantīti samāgantvā vaggavaggā hutvā yācanti. Yācako appiyo hotīti yo yācati so appiyo hoti. Yācaṃ adadamappiyoti yācanti yācitaṃ vuccati, yācitamatthaṃ adadantopi appiyo hoti. Atha vā yācanti yācantassa, adadamappiyoti adento appiyo hoti. Mā me videssanā ahūti mā me appiyabhāvo ahu, ahaṃ vā tava, tvaṃ vā mama videsso appiyo mā ahosīti attho.
346.“我不认识他们”，吾亦不识此等众人：“彼等为何者？谁属其族？”贪欲者聚集而至，逐类逐群乞求。乞者若不被欢迎，则认为品行难堪。乞食称为“乞食”，即乞求者不予所求亦为不善。若予食也为不善，亦或乞者因未得食生不善心。且言“不予我食，非吾可喜”，或“你是我主，我是你主，有此彼此明分尚盼和善”，此义如是。
§347
347.Dussaṃharānīti kasigorakkhādīhi upāyehi dukkhena saṃharaṇīyāni.
347.“斩除恶趣”，指诸如野狗护卫等方式，用于以苦难除苦难。
§348-9
348-9.Saññācikāya pana bhikkhunāti ettha saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā ‘‘saññācikāyā’’ti attano yācanāyāti vuttaṃ hoti, sayaṃ yācitakehi upakaraṇehīti attho. Yasmā pana sā sayaṃyācitakehi kayiramānā sayaṃ yācitvā kayiramānā hoti, tasmā taṃ atthapariyāyaṃ dassetuṃ ‘‘sayaṃ yācitvā purisampī’’ti evamassa padabhājanaṃ vuttaṃ.
关于“自赎”的比库尼，在此“自赎”者，是指自身主动请求赎回的意思，因此称为“自赎”者，意即自己请求赎回者。所谓自己请求赎回者，指能帮助自己完成请求赎回的。因为这位“自赎者”在请求赎回时，既是在请求又是在被请求间往复，因此为了说明这个意涵，称为“自己请求后得满足”，即以此语体现她既请求赎回又请求者的双重身份。
Ullittāti antolittā. Avalittāti bahilittā. Ullittāvalittāti antarabāhiralittāti vuttaṃ hoti.
“上升”是指上扬、抬起；“下降”是指下降、下垂。所谓“上升下降”者，即是上下相互升起与下垂的状态。
Kārayamānenāti imassa padabhājane ‘‘kārāpentenā’’ti ettakameva vattabbaṃ siyā, evañhi byañjanaṃ sameti. Yasmā pana saññācikāya kuṭiṃ karontenāpi idha vuttanayeneva paṭipajjitabbaṃ, tasmā karonto vā hotu kārāpento vā ubhopete ‘‘kārayamānenā’’ti imināva padena saṅgahitāti etamatthaṃ dassetuṃ ‘‘karonto vā kārāpento vā’’ti vuttaṃ. Yadi pana karontena vā kārāpentena vāti vadeyya, byañjanaṃ vilomitaṃ bhaveyya, na hi kārāpento karonto nāma hoti, tasmā atthamattamevettha dassitanti veditabbaṃ.
“正在做”在此分解为“作”和“正做”两个部分，仅此二义即可。因为“自赎者”即使在搭建草舍时，也应按前说方式解读，故“做”或“正做”的都可合为“正在做”，此词连结，说明“做者”与“正做者”并行不悖。若说是“正在做”还是“正做”，将产生矛盾，且“不正做者即为做者”是不成立的，因此以表意完整为重。
Attuddesanti ‘‘mayhaṃ esā’’ti evaṃ attā uddeso assāti attuddesā, taṃ attuddesaṃ. Yasmā pana yassā attā uddeso sā attano atthāya hoti, tasmā atthapariyāyaṃ dassento ‘‘attuddesanti attano atthāyā’’ti āha. Pamāṇikā kāretabbāti pamāṇayuttā kāretabbā. Tatridaṃ pamāṇanti tassā kuṭiyā idaṃ pamāṇaṃ. Sugatavidatthiyāti sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti. Bāhirimena mānenāti kuṭiyā bahikuṭṭamānena dvādasa vidatthiyo, minantena pana sabbapaṭhamaṃ dinno mahāmattikapariyanto na gahetabbo. Thusapiṇḍapariyantena minitabbaṃ. Thusapiṇḍassaupari setakammaṃ abbohārikaṃ. Sace thusapiṇḍena anatthiko mahāmattikāya eva niṭṭhāpeti, mahāmattikāva paricchedo.
“自指”指的是“这是我的”，如此才成“自己指称”，谓这个指示的对象。因为其所指者就是自身的利益，故为表明含义说成“自指即自身利益”。“必须量度”即须依标准量度。此量度指的是其草舍的标准。所谓“理想尺寸”，意谓当前中人草舍三尺宽、两尺高、一尺半长。所谓“外部标准”，意为草舍多重视多面，十二宽度；而对入口只能开得适中，且不能以大材木围合，因而外门处需适度收敛。草屋上面需铺白色树皮之物。若以不适当材料盖顶则无益，需以适当的大材卷取代之。
Tiriyanti vitthārato. Sattāti satta sugatavidatthiyo. Antarāti imassa pana ayaṃ niddeso , ‘‘abbhantarimena mānenā’’ti, kuṭṭassa bahi antaṃ aggahetvā abbhantarimena antena miniyamāne tiriyaṃ satta sugatavidatthiyo pamāṇanti vuttaṃ hoti.
“交错”即交织展开的样子。所谓“七”者即七种理想尺寸。此处的说明是说：“以入口尺寸”为准，去除入口大门处木柱顶端，以入口内部尺寸做量，则交织错落有致，有七种理想尺寸作为量度。
Yo pana lesaṃ oḍḍento yathāvuttappamāṇameva karissāmīti dīghato ekādasa vidatthiyo tiriyaṃ aṭṭha vidatthiyo, dīghato vā terasa vidatthiyo tiriyaṃ cha vidatthiyo kareyya, na vaṭṭati. Ekatobhāgena atikkantampi hi pamāṇaṃ atikkantameva hoti. Tiṭṭhatu vidatthi, kesaggamattampi dīghato vā hāpetvā tiriyaṃ tiriyato vā hāpetvā dīghaṃ vaḍḍhetuṃ na vaṭṭati, ko pana vādo ubhato vaḍḍhane? Vuttañhetaṃ – ‘‘āyāmato vā vitthārato vā antamaso kesaggamattampi atikkamitvā karoti vā kārāpeti vā payoge dukkaṭa’’ntiādi (pārā. 353). Yathāvuttappamāṇā eva pana vaṭṭati. Yā pana dīghato saṭṭhihatthāpi hoti tiriyaṃ tihatthā vā ūnakacatuhatthā vā yattha pamāṇayutto mañco ito cito ca na parivattati, ayaṃ kuṭīti saṅkhyaṃ na gacchati, tasmā ayampi vaṭṭati. Mahāpaccariyaṃ pana pacchimakoṭiyā catuhatthavitthārā vuttā, tato heṭṭhā akuṭi. Pamāṇikāpi pana adesitavatthukā vā sārambhā vā aparikkamanā vā na vaṭṭati. Pamāṇikā desitavatthukā anārambhā saparikkamanāva vaṭṭati. Pamāṇato ūnatarampi catuhatthaṃ pañcahatthampi karontena desitavatthukāva kāretabbā. Pamāṇātikkantañca pana karonto lepapariyosāne garukaṃ āpattiṃ āpajjati.
若有人沿着边缘，其加铺在标准尺寸基础上做十一种宽度变化，从上向下有八种、从下向上有七种变化，或有三种宽度从上向下，六种宽度从下向上进行扩大，亦不会导致混乱。即使超出一部分量度也仅是超出而已，并不紊乱。存在标准，哪论放大或缩小？经论中说：“不论宽度或展开，以长边或短边超出标准范围均得可为，若不合适由错误动作存在。”如理想尺寸为六尺宽、二尺高，即使减少一尺或增加几尺，床铺位置也不会乱，因此此谓草舍。但它的数量不会变化，因此是合理存在。最大尺寸则是西侧四尺展开称，但下方是非扩展。标准尺寸即使未对此议论，但若货物不符合用途或建议，均不可。货物不使用或用错则不可。低于标准四尺或五尺增加时，应按使用者承重的合理范围执行。超出尺寸则会导致最后在铺盖上的重大事故。
Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo.
其中应分别认识污染、不污染、容易污染和不易污染这四种性质。比如，说「污染」者，是指有两种污染──泥污和油污。但若将这两种污染去除之后，剩余的如灰尘、牛粪等的差别，便是污染与不污染的区别。即便是粥污，仍属不污染。所谓「容易污染」，是指墙面和覆盖物等；但如果将墙面和覆盖物这些容易被污染的地方放置起来，因支撑物、梁柱、袈裟、覆衣、持物、吹灰等缘故所生的清洁之处，都是不易被污染的；这就是所应认识的全部容易污染与不容易污染。
Bhikkhū abhinetabbā vatthudesanāyāti yasmiṃ ṭhāne kuṭiṃ kāretukāmo hoti, tattha vatthudesanatthāya bhikkhū netabbā. Tena kuṭikārakenātiādi pana yena vidhinā te bhikkhū abhinetabbā, tassa dassanatthaṃ vuttaṃ. Tattha kuṭivatthuṃ sodhetvāti na visamaṃ araññaṃ bhikkhū gahetvā gantabbaṃ , kuṭivatthuṃ pana paṭhamameva sodhetvā samatalaṃ sīmamaṇḍalasadisaṃ katvā pacchā saṅghaṃ upasaṅkamitvā yācitvā netabbāti dasseti. Evamassa vacanīyoti saṅgho evaṃ vattabbo assa. Parato pana ‘‘dutiyampi yācitabbā’’ti bhikkhū sandhāya bahuvacanaṃ vuttaṃ. No ce sabbo saṅgho ussahatīti sace sabbo saṅgho na icchati, sajjhāyamanasikārādīsu uyyuttā te te bhikkhū honti. Sārambhaṃ anārambhanti saupaddavaṃ anupaddavaṃ. Saparikkamanaṃ aparikkamananti saupacāraṃ anupacāraṃ.
比库们不得假装在某处建造小屋；若有建造的意图，为了布施给比库之教化方便，比库们不应违犯此规定。但关于由谁建造这些小屋，依教律所定，已有明确的说明。在此，所谓清理小屋地基，不宜随便在林中择取不规整之地，而应先清理平整地面，作出类似界限的标志，然后再请教僧团，获准后始可建造。这就是说，应由僧团决定此事。后来又有说法称「应再请示第二次」，是针对比库们的多种情形而作通用之言。若不是全体僧团同意建造，或若全僧团不欲建造，则大家仍困于对教义的思疑与思虑，故会起初不愿开办，亦不能顺利开始。有完成与未完成之别，依次有合规及不合规之不同。
Pattakallanti patto kālo imassa olokanassāti pattakālaṃ, pattakālameva pattakallaṃ. Idañca vatthuṃolokanatthāya sammutikammaṃ anusāvanānayena oloketvāpi kātuṃ vaṭṭati. Parato pana vatthudesanākammaṃ yathāvuttāya eva ñattiyā ca anusāvanāya ca kātabbaṃ, oloketvā kātuṃ na vaṭṭati.
所谓「建成的时间」，就是观察事态之时间，此时间与建成的状态是同一。在此为观察此事作了约定，即经反复听闻而检视后方能实施。若是为布施而建，依规矩及约定条件亦应如此办理，未得许可不得施工。
§353
353.Kipillikānanti rattakāḷapiṅgalādibhedānaṃ yāsaṃ kāsañci kipillikānaṃ. Kipīllakānantipi pāṭho. Āsayoti nibaddhavasanaṭṭhānaṃ, yathā ca kipillikānaṃ evaṃ upacikādīnampi nibaddhavasanaṭṭhānaṃyeva āsayo veditabbo. Yattha pana te gocaratthāya āgantvā gacchanti, sabbesampi tādiso sañcaraṇappadeso avārito, tasmā tattha apanetvā sodhetvā kātuṃ vaṭṭati. Imāni tāva cha ṭhānānisattānuddayāya paṭikkhittāni.
所谓蜜蜂，指的是夜蜂、黄蜂等各种蜂类。这是对蜜蜂的译称。蜜蜂的习性是一处有窝、穿着束缚的栖息地。徒有如此，蜜蜂亦有附着在窝之上的栖息所。众蜂前往活动的地方，都是无法逾越的奔走区域，因此在那里建窝后须先清理后方可使用。上述六处即是因因缘而被放弃的栖息地。
Hatthīnaṃ vāti hatthīnaṃ pana nibaddhavasanaṭṭhānampi nibaddhagocaraṭṭhānampi na vaṭṭati, sīhādīnaṃ āsayo ca gocarāya pakkamantānaṃ nibaddhagamanamaggo ca na vaṭṭati. Etesaṃ gocarabhūmi na gahitā. Yesaṃ kesañcīti aññesampi vāḷānaṃ tiracchānagatānaṃ . Imāni satta ṭhānāni sappaṭibhayāni bhikkhūnaṃ ārogyatthāya paṭikkhittāni. Sesāni nānāupaddavehi saupaddavāni. Tattha pubbaṇṇanissitanti pubbaṇṇaṃ nissitaṃ sattannaṃ dhaññānaṃ viruhanakakhettasāmantā ṭhitaṃ. Eseva nayo aparaṇṇanissitādīsupi. Ettha pana abbhāghātanti kāraṇāgharaṃ verigharaṃ, corānaṃ māraṇatthāya katanti kurundiādīsu.
对于象群来说，象的栖息地、被束缚的栖息处和一般活动场所都不宜建造。狮子等动物的居所、活动区域、离开处和进出路径都不允许建造。此类的大地使用权不被接受。至于动物们把毛发散落或纠缠，各种倾斜地形也多不适合。这七处因常有危险，为了比库们的健康被弃置。其他余地有各类污秽不洁的差别。前面所说的原本土地依赖的是成千上万的稻田、平原处和森林环境等。类似地，晚间依赖的地方也是如此。此外，所谓出入口，是指房屋、圈舍、盗贼藏身之处，为作恶杀害他人时使用的地方，如盗贼窝等。
Āghātananti dhammagandhikā vuccati. Susānanti mahāsusānaṃ. Saṃsaraṇanti anibbijjhagamanīyo gatapaccāgatamaggo vuccati. Sesaṃ uttānameva.
所谓「伤害」者，被称为「法香」；「令人敬畏」者，是指大令人敬畏；「绕行」者，是指无法越过的来往必经之道；剩余部分即为以上所述之境界。
Na sakkā hoti yathāyuttena sakaṭenāti dvīhi balibaddehi yuttena sakaṭena ekaṃ cakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āvijjituṃ na sakkā hoti. Kurundiyaṃ pana ‘‘catūhi yuttenā’’ti vuttaṃ. Samantā nisseṇiyā anuparigantunti nisseṇiyaṃ ṭhatvā gehaṃ chādentehi na sakkā hoti samantā nisseṇiyā āvijjituṃ. Iti evarūpe sārambhe ca aparikkamane ca ṭhāne na kāretabbā. Anārambhe pana saparikkamane kāretabbā, taṃ vuttapaṭipakkhanayena pāḷiyaṃ āgatameva.
不能用两头系住的车轴，像车轮停在圆木车轱辘搭放处一样，要把其中一头从外面拿开，才不能乱动。库伦迪亚说“用四头系住”是这样说的。因为四面都有支撑物拴着，拿掉支撑舍弃房屋，是不能四面无靠而乱动的。如此，这种起步而不转动的场所不应做；未起步但有部分转动的场所应当做，这就是经文所说的相应情况。
Puna saññācikā nāmāti evamādi ‘‘sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyyā’’ti evaṃ vuttasaṃyācikādīnaṃ atthappakāsanatthaṃ vuttaṃ.
所谓“带有支撑的”，是说修行比库在物体处所建造住处时，必须带有靠支撑物的屋舍，这就是针对建造住处需要带有支撑的经文说法的意义表述。
Payoge dukkaṭanti evaṃ adesitavatthukaṃ vā pamāṇātikkantaṃ vā kuṭiṃ kāressāmīti araññato rukkhā haraṇatthāya vāsiṃ vā pharasuṃ vā niseti dukkaṭaṃ, araññaṃ pavisati dukkaṭaṃ, tattha allatiṇāni chindati dukkaṭena saddhiṃ pācittiyaṃ, sukkhāni chindati dukkaṭaṃ. Rukkhesupi eseva nayo. Bhūmiṃ sodheti khaṇati, paṃsuṃ uddharati, cināti; evaṃ yāva pācīraṃ bandhati tāva pubbapayogo nāma hoti. Tasmiṃ pubbapayoge sabbattha pācittiyaṭṭhāne dukkaṭena saddhiṃ pācittiyaṃ, dukkaṭaṭṭhāne dukkaṭaṃ, tato paṭṭhāya sahapayogo nāma. Tattha thambhehi kātabbāya thambhaṃ ussāpeti, dukkaṭaṃ. Iṭṭhakāhi cinitabbāya iṭṭhakaṃ ācināti, dukkaṭaṃ. Evaṃ yaṃ yaṃ upakaraṇaṃ yojeti, sabbattha payoge payoge dukkaṭaṃ. Tacchantassa hatthavāre hatthavāre tadatthāya gacchantassa pade pade dukkaṭaṃ. Evaṃ kataṃ pana dārukuṭṭikaṃ vā iṭṭhakakuṭṭikaṃ vā silākuṭṭikaṃ vā antamaso paṇṇasālampi sabhitticchadanaṃ limpissāmīti sudhāya vā mattikāya vā limpantassa payoge payoge yāva thullaccayaṃ na hoti, tāva dukkaṭaṃ. Etaṃ pana dukkaṭaṃ mahālepeneva vaṭṭati, setarattavaṇṇakaraṇe vā cittakamme vā anāpatti.
“方便是恶作”，是说若造作的物件超出规定标准，做屋舍以便在林中采集树木、打渔捕鱼若住此地即属恶作；入林中也是恶作，例如断树枝连坐一起时要依戒悔过；断小枝时也属恶作。若树木则是同样规矩。挖地、掘土、刨沙等，直至筑围栏，是前作。当中凡有与戒违犯相关情形，或有戒律场所和非戒律场所，再得到支持或纠正，则是随后的作业。下面造柱，用柱支撑，是恶作。用木材采集，是恶作。如此各样作业，在每次方便行时都是恶作。砍伐油棕、砍树枝、搭棚、粘土与瓦片等造屋，若泥浆、陶土粘合尚不牢固，未成犯戒之前，都是恶作。这种恶作如同糨糊般牵连扩散，即使做细致的涂饰、心思作业无过失。
Ekaṃ piṇḍaṃ anāgateti yo sabbapacchimo eko lepapiṇḍo, taṃ ekaṃ piṇḍaṃ asampatte kuṭikamme. Idaṃ vuttaṃ hoti, idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatīti tesu paṭhamapiṇḍadāne thullaccayanti.
所谓“一团粘合”，是指所有后续分别连结为一整团粘合物质，这“一团粘合”未完成时，是粘合物工事不成熟的状态。这是一段经文所说的，现在以两团粘合物构成最终完成，在首次粘合之间有恶作。
Tasmiṃ piṇḍe āgateti yaṃ ekaṃ piṇḍaṃ anāgate kuṭikamme thullaccayaṃ hoti, tasmiṃ avasānapiṇḍe āgate dinne ṭhapite lepassa ghaṭitattā āpatti saṅghādisesassa. Evaṃ lempantassa ca antolepe vā antolepena saddhiṃ bhittiñca chadanañca ekābaddhaṃ katvā ghaṭite bahilepe vā bahilepena saddhiṃ ghaṭite saṅghādiseso. Sace pana dvārabaddhaṃ vā vātapānaṃ vā aṭṭhapetvāva mattikāya limpati, tasmiñca tassokāsaṃ puna vaḍḍhetvā vā avaḍḍhetvā vā ṭhapite lepo na ghaṭīyati rakkhati tāva, puna limpantassa pana ghaṭitamatte saṅghādiseso. Sace taṃ ṭhapiyamānaṃ paṭhamaṃ dinnalepena saddhiṃ nirantarameva hutvā tiṭṭhati, paṭhamameva saṅghādiseso. Upacikāmocanatthaṃ aṭṭhaṅgulamattena appattacchadanaṃ katvā bhittiṃ limpati, anāpatti. Upacikāmocanatthameva heṭṭhā pāsāṇakuṭṭaṃ katvā taṃ alimpitvā upari limpati, lepo na ghaṭiyati nāma, anāpattiyeva.
在此粘合中，有一团未完成的粘合物，称为“粘合内核”，完成之日发生连带触犯沙弥戒罪。若在拼接时施以粘合剂，并同时施工围墙和覆盖物连接，则属同罪；若为外门门框或瓦片接合粘合、经过修正调整，粘合不牢固未成则无罪，只要粘合完成未至坚固即构成戒律罪。如果正在铺设之初每日坚持粘合物不断，则构成初次沙弥戒罪。为便于拆卸，使用八寸左右覆盖物覆盖墙壁粘合处，则不算戒律罪。为便于拆卸，将下面的石块整平并未覆盖即贴上不算牢固不成粘合，亦属无罪。
Iṭṭhakakuṭṭikāya iṭṭhakāhiyeva vātapāne ca dhūmanettāni ca karoti, lepaghaṭaneneva āpatti. Paṇṇasālaṃ limpati, lepaghaṭaneneva āpatti. Tattha ālokatthāya aṭṭhaṅgulamattaṃ ṭhapetvā limpati, lepo na ghaṭīyati nāma, anāpattiyeva. Sace ‘‘vātapānaṃ laddhā ettha ṭhapessāmī’’ti karoti, vātapāne ṭhapite lepaghaṭanena āpatti. Sace mattikāya kuṭṭaṃ karoti, chadanalepena saddhiṃ ghaṭane āpatti. Eko ekapiṇḍāvasesaṃ katvā ṭhapeti, añño taṃ disvā ‘‘dukkataṃ ida’’nti vattasīsena limpati ubhinnampi anāpatti.
用木架搭棚搭房，结合木材与瓦片等粘合屋顶，设烟囱时即构成粘合屋顶的戒律罪。若用八寸大小覆盖物遮盖，则粘合未成，不算戒律罪。若口头说“取得瓦片就安置”时，实际完成粘合即属戒律罪。若用泥土制成瓦片、覆盖并粘合，声音会传开，违反戒律。单独做一团粘合放置，旁人来看见而说“此为恶作”，这时二者均不算戒律罪。
§354
354.Bhikkhu kuṭiṃ karotīti evamādīni chattiṃsa catukkāni āpattibhedadassanatthaṃ vuttāni, tattha sārambhāya dukkaṭaṃ, aparikkamanāya dukkaṭaṃ , pamāṇātikkantāya saṅghādiseso, adesitavatthukāya saṅghādiseso, etesaṃ vasena vomissakāpattiyo veditabbā.
354.关于比库筑舍的行为等，从此类共三十四条应知有不同犯戒种类之规，旨在显现犯戒区分。其中有所犯起者为伤害增重者，不经允许者为伤害增重者，超越限度者属于僧团存脱戒，因未依教令所犯的，则亦为僧团存脱戒。就此犯戒情况，应察其受制过失资格。
§355
355.Āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānantiādīsu ca dvīhi saṅghādisesehi saddhiṃ dvinnaṃ dukkaṭānantiādinā nayena attho veditabbo.
355.若犯戒涉及两种僧团存脱戒以及两种伤害增重等罪，应以这两种存脱戒和两种伤害增重等一并连结考虑，由此判断其性质和意义。
§361
361.So ce vippakate āgacchatītiādīsu pana ayaṃ atthavinicchayo. Soti samādisitvā pakkantabhikkhu. Vippakateti aniṭṭhite kuṭikamme. Aññassa vā dātabbāti aññassa puggalassa vā saṅghassa vā cajitvā dātabbā. Bhinditvā vā puna kātabbāti kittakena bhinnā hoti, sace thambhā bhūmiyaṃ nikhātā, uddharitabbā. Sace pāsāṇānaṃ upari ṭhapitā, apanetabbā. Iṭṭhakacitāya yāva maṅgaliṭṭhakā tāva kuṭṭā apacinitabbā. Saṅkhepato bhūmisamaṃ katvā vināsitā bhinnā hoti, bhūmito upari caturaṅgulamattepi ṭhite abhinnāva. Sesaṃ sabbacatukkesu pākaṭameva. Na hettha aññaṃ kiñci atthi, yaṃ pāḷianusāreneva dubbiññeyyaṃ siyā.
361.关于“若此不净之物来了”等说，此义有如下分解：圣贤已定住彼处后离去的比库，即称为去。所谓不净，即在未完工的筑舍中；若要交付给别人，即须舍弃给他人或僧团；若物件受损，则须修缮。若柱子被埋于地，则应挖起。若柱石置于石头上，不得提取。若随意放置直到腐坏，须毁坏弃置。简言之，筑舍摊铺于地，破坏后则属断裂，但因破裂物还停留于地面长度不超过四指宽，故不算是彻底破坏。以上诸点皆是明显的，别无它义，此依巴利文条文已难解之处解说也。
§363
363.Attanā vippakatantiādīsu pana attanā āraddhaṃ kuṭiṃ. Attanā pariyosāpetīti mahāmattikāya vā thusamattikāya vā yāya kataṃ pariyositabhāvaṃ pāpetukāmo hoti, tāya avasānapiṇḍaṃ dento pariyosāpeti .
363.关于“自己毁坏”的法义：即为自己所建立或努力维护的筑舍。所谓自己完成，是指通过铺设大或粗砖，创造可称为完成的筑舍。临近结束时，为使砖块稳妥，安排收尾修整。
Parehi pariyosāpetīti attanova atthāya parehi pariyosāpeti. Attanā vā hi vippakatā hotu parehi vā ubhayehi vā, taṃ ce attano atthāya attanā vā pariyosāpeti, parehi vā pariyosāpeti, attanā ca parehi cāti yuganaddhaṃ vā pariyosāpeti, saṅghādisesoyevāti ayamettha vinicchayo.
关于“由他人完成”，即自己已毁坏，为他人或双方完成。若为自己利益，自己完成；为他人，则为他人完成；若双方为自己和他人共同完成，则称为共同完成，这是论及存脱戒事项的判别。
Kurundiyaṃpana vuttaṃ – ‘‘dve tayo bhikkhū ‘ekato vasissāmā’ti karonti, rakkhati tāva, avibhattattā anāpatti. ‘Idaṃ ṭhānaṃ tava, idaṃ mamā’ti vibhajitvā karonti āpatti. Sāmaṇero ca bhikkhu ca ekato karonti, yāva avibhattā tāva rakkhati. Purimanayena vibhajitvā karonti, bhikkhussa āpattī’’ti.
古库林达说：“若二三比库同住一处而不拆散，则彼处受保护，犯戒无罪。若言‘这是你的地方，这是我的’而分拆居住，则犯戒。比库和沙玛内拉同住一处，只要不分散则彼处受保护。若先分开居住，则犯比库戒罪。”
§364
364.Anāpattileṇetiādīsu leṇaṃ mahantampi karontassa anāpatti. Na hettha lepo ghaṭīyati. Guhampi iṭṭhakāguhaṃ vā silāguhaṃ vā dāruguhaṃ vā bhūmiguhaṃ vā mahantampi karontassa anāpatti.
关于染污的违规，如持有盗窃物品等，即使是大量持有，也不构成违规。此处所讲的染污不包括沾污。即便是持有岩洞、木洞、石洞、土洞等较大的洞穴，也不构成违规。
Tiṇakuṭikāyāti sattabhūmikopi pāsādo tiṇapaṇṇacchadano ‘‘tiṇakuṭikā’’ti vuccati. Aṭṭhakathāsu pana kukkuṭacchikagehanti chadanaṃ daṇḍakehi jālabaddhaṃ katvā tiṇehi vā paṇṇehi vā chāditakuṭikāva vuttā, tattha anāpatti. Mahantampi tiṇacchadanagehaṃ kātuṃ vaṭṭati, ullittādibhāvo eva hi kuṭiyā lakkhaṇaṃ, so ca chadanameva sandhāya vuttoti veditabbo. Caṅkamanasālāyaṃ tiṇacuṇṇaṃ paripatati ‘‘anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātu’’ntiādīni (cūḷava. 260) cettha sādhakāni, tasmā ubhato pakkhaṃ vā kūṭabaddhaṃ vā vaṭṭaṃ vā caturassaṃ vā yaṃ ‘‘imaṃ etassa gehassa chadana’’nti chadanasaṅkhepena kataṃ hoti, tassa bhittilepena saddhiṃ lepe ghaṭite āpatti. Sace pana ullittāvalittacchadanassa gehassa leparakkhaṇatthaṃ upari tiṇena chādenti, ettāvatā tiṇakuṭi nāma na hoti. Kiṃ panettha adesitavatthukappamāṇātikkantapaccayāva anāpatti, udāhu sārambhaaparikkamanapaccayāpīti sabbatthāpi anāpatti. Tathā hi tādisaṃ kuṭiṃ sandhāya parivāre vuttaṃ –
所谓茅草屋，是指由七种地面中的一处，盖以茅草和树叶的建筑称作茅草屋。在注疏中称其为“用竹条编成带杆子的棚子，盖以茅草或树叶”，因与棚屋相似，故称之为小屋，在此不构成违规。即便建成较大的茅草盖屋，这是该茅屋的特征，且称其为屋顶所覆盖。关于草园舍中铺设茅秸，称为“许可反覆盖以竹、叶等”，此处所论的是在两侧或四角用竹条或束成的带子固定成屋顶，称之为屋顶覆盖，因而被认为是对遮盖的限定。当用茅草覆盖于由竹条缠绕编结的屋顶上时，仍旧不被视为作成新的茅草屋。
‘‘Bhikkhu saññācikāya kuṭiṃ karoti;
关于比库建造小屋时对所设计用材：
Adesitavatthukaṃ pamāṇātikkantaṃ;
超过规定尺寸的材料；
Sārambhaṃ aparikkamanaṃ anāpatti;
有屋檐且无围墙的结构不违规；
Pañhā mesā kusalehi cintitā’’ti. (pari. 479);
质疑此类条文的细致考量均是善意的思辨。（注疏479）
Aññassatthāyāti kuṭilakkhaṇappattampi kuṭiṃ aññassa upajjhāyassa vā ācariyassa vā saṅghassa vā atthāya karontassa anāpatti. Yaṃ pana ‘‘āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna’’ntiādi pāḷiyaṃ vuttaṃ, taṃ yathāsamādiṭṭhāya akaraṇapaccayā vuttaṃ.
“他人之事”者，即使发生歪曲特征，也不构成对他人导师、老师或僧团等所为之事的违犯。但对所谓“违犯三恶事者”等巴利语语句，是根据其具体前提不作为而言。
Vāsāgāraṃ ṭhapetvā sabbatthāti attano vasanatthāya agāraṃ ṭhapetvā aññaṃ uposathāgāraṃ vā jantāgharaṃ vā bhojanasālā vā aggisālā vā bhavissatīti kāreti, sabbattha anāpatti. Sacepissa hoti ‘‘uposathāgārañca bhavissati, ahañca vasissāmi jantāgharañca bhojanasālā ca aggisālā ca bhavissati, ahañca vasissāmī’’ti kāritepi ānāpattiyeva. Mahāpaccariyaṃ pana ‘‘anāpattī’’ti vatvā ‘‘attano vāsāgāratthāya karontasseva āpattī’’ti vuttaṃ. Ummattakassa ādikammikānañca āḷavakānaṃ bhikkhūnaṃ anāpatti.
在自所居处安置住所，若为自己的居住目的安置，设立他处如比库宿舍、斋僧处、食堂或火处，则无违犯。即使设想“虽然有斋僧处，但我仍住本处，兼有比库宿舍、食堂和火处”，仍仅是不违犯。佛教大论中谓之“不违犯”，又言“仅对自家住所所为者才为违犯”。对阿拉威比库中发狂及首恶者亦不违反戒律。
Samuṭṭhānādīsu chasamuṭṭhānaṃ kiriyañca kiriyākiriyañca, idañhi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, vatthuṃ adesāpetvā karoto kiriyākiriyato, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
聚集等行为及驱使不驱使行为，若设定此地作为特定用途，若越出规制范围进行构事，即为聚集，否则为非聚集。不被认作身体行为、语言行为、三心等烦恼，即不构成违犯。
Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā. · 小屋学处之解释已毕。
7. Vihārakārasikkhāpadavaṇṇanā七、造住处学处注释
§365
365.Tena samayenāti vihārakārasikkhāpadaṃ. Tattha kosambiyanti evaṃnāmake nagare. Ghositārāmeti ghositassa ārāme. Ghositanāmakena kira seṭṭhinā so kārito, tasmā ‘‘ghositārāmo’’ti vuccati. Channassāti bodhisattakāle upaṭṭhākachannassa. Vihāravatthuṃ, bhante, jānāhīti vihārassa patiṭṭhānaṭṭhānaṃ, bhante, jānāhi. Ettha ca vihāroti na sakalavihāro, eko āvāso, tenevāha – ‘‘ayyassa vihāraṃ kārāpessāmī’’ti.
365章当中，“当时”说的是建造寺院的戒律。所谓“拘萨比”即称之为此地名。所谓“呼希陀罗”指的是呼希陀的寺院。传说由名为呼希陀的地主所建，故称“呼希陀寺院”。“帐篷”指菩萨时代侍者所用的帐篷。“了解寺院因地”，请知寺院的建立处。此处“寺院”非指整个寺群，乃指一处单独住所。故曰：“当为师父建寺舍。”
Cetiyarukkhanti ettha cittīkataṭṭhena cetiyaṃ, pūjārahānaṃ devaṭṭhānānametaṃ adhivacanaṃ, ‘‘cetiya’’nti sammataṃ rukkhaṃ cetiyarukkhaṃ. Gāmena pūjitaṃ gāmassa vā pūjitanti gāmapūjitaṃ. Eseva nayo sesapadesupi. Apicettha janapadoti ekassa rañño rajje ekeko koṭṭhāso. Raṭṭhanti sakalarajjaṃ veditabbaṃ, sakalarajjampi hi kadāci kadāci tassa rukkhassa pūjaṃ karoti, tena vuttaṃ ‘‘raṭṭhapūjita’’nti. Ekindriyanti kāyindriyaṃ sandhāya vadanti. Jīvasaññinoti sattasaññino.
所谓“佛塔树”，即在塔基之下的树，为供养之处，故称“佛塔树”。村中供养者也称为供养树。此说法同样适用于其余地方。又“国土”指国家，一个国王所统辖范围即一行政区域。所谓“国”即该国所有王国，应知该国王权。有时因该树被供养，故称为“国供养”。“一根”是指身体之根。所谓“生命知觉”即感知生命。
§366
366.Mahallakanti sassāmikabhāvena saṃyācikakuṭito mahantabhāvo etassa atthīti mahallako. Yasmā vā vatthuṃ desāpetvā pamāṇātikkamenapi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako , taṃ mahallakaṃ. Yasmā panassa taṃ pamāṇamahattaṃ sassāmikattāva labbhati, tasmā tadatthadassanatthaṃ ‘‘mahallako nāma vihāro sassāmiko vuccatī’’ti padabhājanaṃ vuttaṃ. Sesaṃ sabbaṃ kuṭikārasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Sassāmikabhāvamattameva hi ettha kiriyato samuṭṭhānābhāvo pamāṇaniyamābhāvo ca viseso, pamāṇaniyamābhāvā ca catukkapārihānīti.
366章“马哈拉”即指作为契约地大规模庄园之意。因该地超出规定范围，故称之为大地，称之为“马哈拉”。且因其规模最大又是契约地，故得此称号。为说明此义，称之为“马哈拉寺院乃契约地”。其他均应视如建小屋般依戒律进行，须联知聚集等事。仅在契约地此处进行，聚集缺失，则无规模限制，因而契约地的无规模限制导致四种破戒。
Vihārakārasikkhāpadavaṇṇanā niṭṭhitā. · 造住处学处注释结束。
8. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā八、第一恶意嗔害学处注释
§380
380.Tena samayena buddho bhagavāti duṭṭhadosasikkhāpadaṃ. Tattha veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷuhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ tena ‘‘veḷuvana’’nti vuccati, kalandakānañcettha nivāpaṃ adaṃsu tena ‘‘kalandakanivāpa’’ti vuccati.
当时，世尊称为恶谤不良戒罪。其处在竹林，为名为卡兰达卡的庇护，所谓竹林即此园名。园四周由竹子环绕，以十八肘高的篱笆围护，筑有带塔楼的瞭望台，涂蓝颜色，景色幽美，因此称为“竹林”。卡兰达卡是指此处的庇护，故称“卡兰达卡庇护”。
Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato, surāmadena matto divāseyyaṃ supi, parijanopissa sutto rājāti pupphaphalādīhi palobhiyamāno ito cito ca pakkami. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati, taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi, rājā paṭibujjhi, kaṇhasappo nivatto, so taṃ disvā ‘‘imāya kāḷakāya mama jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi , tasmā taṃ tatopabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti hi kāḷakānaṃ etaṃ nāmaṃ.
从前，有一位国王来到此园游乐，因酗酒迷醉，白昼睡眠，正被侍从以花果等物哄诱时，忽有一株名为堪哈萨波的苏斯里树，树神离开树枝，到国王面前。树神带着黑色袈裟来，见国王便以密音示意“当示国王生命”，国王明白其意，堪哈萨波退下。树神再回，此时又以密语表示“以此黑袈裟赐予国王生命”，即赐予无畏的心。于是此庇护地有此殊胜之称。卡兰达卡之名即来自“kaḷaka”，意即黑色袈裟。
Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. Jātiyā sattavassena arahattaṃ sacchikatanti thero kira sattavassikova saṃvegaṃ labhitvā pabbajito khuraggeyeva arahattaṃ pāpuṇīti veditabbo. Yaṃkiñci sāvakena pattabbaṃ sabbaṃ tena anuppattanti sāvakena pattabbaṃ nāma tisso vijjā, catasso paṭisambhidā, cha abhiññā, nava lokuttaradhammāti idaṃ guṇajātaṃ, taṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyanti catūsu saccesu, catūhi maggehi, soḷasavidhassa kiccassa katattā idānissa kiñci uttari karaṇīyaṃ natthi. Katassa vā paticayoti tasseva katassa kiccassa puna vaḍḍhanampi natthi, dhotassa viya vatthassa paṭidhovanaṃ pisitassa viya gandhassa paṭipisanaṃ, pupphitassa viya ca pupphassa paṭipupphananti. Rahogatassāti rahasi gatassa. Paṭisallīnassāti tato tato paṭikkamitvā sallīnassa, ekībhāvaṃ gatassāti vuttaṃ hoti.
达巴者，是一位长老的名字。玛喇子是玛喇国王之子。此长老因七岁实现阿拉汉果，据说他似乎在七岁时即生起精进，于是出家，很快在喀肉革山获得阿拉汉道果。所应由弟子所获之法，谓之“弟子所应得者”，其法无不为此长老所成就。所谓弟子所应得者有三种智慧、四种分解、六种神通与九种出世间法，此皆是其具备的功德。除此四圣谛、四圣道、十六种法门、及其道理，无有他法可增。谓其功德如同清浣白布，芳香花朵一般鲜明完备。所谓“秘密财库”是藏于密处之义，“隐逸”指隐避于各处不断回避扰乱，达到专一不散之境。
Atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘‘yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti thero kira attano katakiccabhāvaṃ disvā ‘‘ahaṃ imaṃ antimasarīraṃ dhāremi, tañca kho vātamukhe ṭhita padīpo viya aniccatāmukhe ṭhitaṃ, nacirasseva nibbāyanadhammaṃ yāva na nibbāyati tāva kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintento iti paṭisañcikkhati – ‘‘tiroraṭṭhesu bahū kulaputtā bhagavantaṃ adisvāva pabbajanti, te bhagavantaṃ ‘passissāma ceva vandissāma cā’ti dūratopi āgacchanti, tatra yesaṃ senāsanaṃ nappahoti, te silāpaṭṭakepi seyyaṃ kappenti. Pahomi kho panāhaṃ attano ānubhāvena tesaṃ kulaputtānaṃ icchāvasena pāsādavihāraaḍḍhayogādīni mañcapīṭhakattharaṇādīni ca senāsenāni nimminitvā dātuṃ. Punadivase cettha ekacce ativiya kilantarūpā honti, te gāravena bhikkhūnaṃ purato ṭhatvā bhattānipi na uddisāpenti, ahaṃ kho pana nesaṃ bhattānipi uddisituṃ pahomī’’ti. Iti paṭisañcikkhantassa ‘‘atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti.
时，大尊长老达巴·玛喇子思惟：‘倘若我为僧团筹建众席及安排供养饮食。既见自身已完成此职，我犹如安放于风口之灯，随时或灭。迟早必灭正法。我该为僧团作何努力？’于是他回想说：‘诸族中众多族子皆寻佛陀出家，远方来礼敬世尊。若其所住场所不足，他们便卧于石板为床。我应以自身能力，依他们愿生，建造堂舍、寝榻、席坐等，作为舒适之所。然每日其中有些极为懒惰恶劣，在比库等面前傲慢，甚至不供养食物。我却仍愿为其供给食物。’当时长老如此思惟。
Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā ‘‘anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa’’nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī’’ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa ‘‘kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti.
然此两处所，乃适合于受戒休息诸处。至于此处为已断贪嗔痴者所安住之地，何故反遭毁坏？这是先前因缘。历代诸佛皆得此地，诸弟子亦获居所。又加称逻达先世时代，有位比库于此地落发，凭其德行，率领六十六万比库，世尊为其接引七日，惠施足下，许以‘未来当有与汝同名同姓佛陀降生，尔时你将出生、出家，成就阿拉汉果。此为此地标志。’因其资粮布施等功德，亲历神人福报，于我世尊时代开示事实。长老由此往昔因缘，回想两处遭毁者亦如是。
Athassa etadahosi – ‘‘ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī’’ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu’’nti. Atha naṃ bhagavā ‘‘sādhu sādhu dabbā’’ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā ‘‘tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā’’ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti.
于是，他自言：‘我无所依赖，偕同诸佛一道集中安住此处，若被世尊允许，我将重新建造此两处。’于是前往世尊前。世尊称赞说：‘善哉善哉，达巴！汝已是阿拉汉，超越世俗诸境界，能考察此二处，故命令汝为僧团筹建众所，安置饮食。’世尊所嘱咐他，达巴心领神会，毕恭毕敬地面向世尊，专心遵行于命。
Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā ‘‘anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti ‘ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī’ti. Tato aññe vakkhanti ‘ko imassa doso eteheva yācitvā ṭhapito’ti evaṃ garahato muccissatī’’ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati ‘‘ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī’’ti. Sammate pana kathente ‘‘māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha’’nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ ‘‘byattena bhikkhunā’’tiādimāha. Kiṃ pana dve sammutiyo ekassa dātuṃ vaṭṭantīti? Na kevalaṃ dve, sace pahoti, terasāpi dātuṃ vaṭṭanti. Appahontānaṃ pana ekāpi dvinnaṃ vā tiṇṇaṃ vā dātuṃ vaṭṭati.
首先，问为何世尊允许乞求布施？这是为了解除怨恨。因为世尊观察到：未来此处，将因有众多持有友情之心的人居住，而产生极大纷争，彼时有人必生怨恨，谓『此处已荒废，无所为己业，何故反而在此地徘徊？』于是另有人语：『这人有错，也是因乞求而被接纳留下。』因此，乞求布施，正意在解除纷争。即使如此乞求，因有人在不被认可的比库僧团中互相指摘，竟生抵触恶言，称其『为何在僧团作高声喧哗，要显摆权威？』而获准者则辩说『行者们有所非，有所正，应如意和善主张说法』，因而引起争论。对未经允许讲错者，轻微过失；允许者则犯重戒。亲近者因犯戒更为剧烈，故应敬重彼比库，称其『亲近的比库』等。问：若有两种戒律许可可给一人，可否只给二者之一？答案非也，如允许时，最多可给十三种戒律。对于犯错者，一种、二种、三种戒律皆可授予。
§382
382.Sabhāgānanti guṇasabhāgānaṃ, na mittasanthavasabhāgānaṃ. Tenevāha ‘‘ye te bhikkhū suttantikā tesaṃ ekajjha’’ntiādi . Yāvatikā hi suttantikā honti, te uccinitvā ekato tesaṃ anurūpameva senāsanaṃ paññapeti; evaṃ sesānaṃ. Kāyadaḷhībahulāti kāyassa daḷhībhāvakaraṇabahulā, kāyaposanabahulāti attho. Imāyapime āyasmanto ratiyāti imāya saggamaggassa tiracchānabhūtāya tiracchānakathāratiyā. Acchissantīti viharissanti.
“Sabha”指有资质的集会，不是亲密朋友私下集合。因为经中言：“这些比库皆适于经文的集会，皆依一心而集”，意即直到他们皆能依教理集会，便聚集在一起，导致符合条件的座位形成；这是集会的意义。 “Kāyadaḷhībahulā”是指具强健身体的多者，“kāyaposanabahulā”则意为有意义的多者。这里说的尊者对这世道的欲乐称为“rati”，是指对世间善道享受的执着与嗜好，而非深悟涅槃的超越感。 “Acchissantī”意即将会逗留、停留于此。
Tejodhātuṃ samāpajjitvā tenevālokenāti tejokasiṇacatutthajjhānaṃ samāpajjitvā vuṭṭhāya abhiññāñāṇena aṅgulijalanaṃ adhiṭṭhāya teneva tejodhātusamāpattijanitena aṅgulijālālokenāti attho. Ayaṃ pana therassa ānubhāvo nacirasseva sakalajambudīpe pākaṭo ahosi, taṃ sutvā iddhipāṭihāriyaṃ daṭṭhukāmā apisu bhikkhū sañcicca vikāle āgacchanti. Te sañcicca dūre apadisantīti jānantāva dūre apadisanti. Kathaṃ? ‘‘Amhākaṃ āvuso dabba gijjhakūṭe’’ti iminā nayena.
云聚元素已达成，从这一观察点视之，即第四禅中光明无限的内证现起，觉知气息停于指尖上的体验，因光元素功德及其成就，产生所谓『指尖之光视』。这一境界乃尊者之个人体验，后来即广泛传于完成的整个犹如今世大陆之中。知此者，为了见证神通妙用，结伴比库下午时分聚集前来。他们会远远地将其分别识别，问曰：何以如此？答曰：“我等比库同伴在青蛙峰洞穴”，以此契机前往。
Aṅguliyā jalamānāya purato purato gacchatīti sace eko bhikkhu hoti, sayameva gacchati. Sace bahū honti, bahū attabhāve nimmināti. Sabbe attanā sadisā eva senāsanaṃ paññapenti.
手指沾水向前移动，若仅一比库，则独自行进。若多人，则多个人按自己的本性动静不一。然而众僧皆自作相似的座位，即各自按照自身形状安排坐处。
Ayaṃ mañcotiādīsu pana there ‘‘ayaṃ mañco’’ti vadante nimmitāpi attano attano gatagataṭṭhāne ‘‘ayaṃ mañco’’ti vadanti; evaṃ sabbapadesu. Ayañhi nimmitānaṃ dhammatā –
关于“床”及诸类似物，尊者称“此是床”，带有形象的分别且指称各自来去之地，皆称之为“此是床”；此乃物象的本质。
‘‘Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;
“在同一言语中，众人皆言及物象”，
Ekasmiṃ tuṇhimāsīne, sabbe tuṇhī bhavanti te’’ti.
「有一议满者，则诸皆安然。」
Yasmiṃ pana vihāre mañcapīṭhādīni na paripūranti, tasmiṃ attano ānubhāvena pūrenti. Tena nimmitānaṃ avatthukavacanaṃ na hoti.
「但若居处之所，床席等不足具盛，于彼则依自身之感受而充足。故不能以彼之缘故成说无此穷理。」
Senāsanaṃpaññapetvā punadeva veḷuvanaṃ paccāgacchatīti tehi saddhiṃ janapadakathaṃ kathento na nisīdati, attano vasanaṭṭhānameva paccāgacchati.
「布置宿处后复转返竹林，于彼等共叙乡语，却不坐，独自归己寝所。」
§383
383.Mettiyabhūmajakāti mettiyo ceva bhūmajako ca, chabbaggiyānaṃ aggapurisā ete. Lāmakāni ca bhattānīti senāsanāni tāva navakānaṃ lāmakāni pāpuṇantīti anacchariyametaṃ. Bhattāni pana salākāyo pacchiyaṃ vā cīvarabhoge vā pakkhipitvā āloḷetvā ekamekaṃ uddharitvā paññāpenti, tānipi tesaṃ mandapuñatāya lāmakāni sabbapacchimāneva pāpuṇanti. Yampi ekacārikabhattaṃ hoti, tampi etesaṃ pattadivase lāmakaṃ vā hoti, ete vā disvāva paṇītaṃ adatvā lāmakameva denti.
「383.所谓草席创制者，草席及地席，六众之首领也。卷席乃草席之九种中卷曲者，不足为奇。盖诸主食以杵捣或投入铁器或乞衣中而腐坏，一一修葺者是也，因其惰怠故，主食俱多腐败出卷席者，常获之。每有单日之主食，亦在当日发为卷席者，彼等见此即弃绝，反与卷席共食。」
Abhisaṅkhārikanti nānāsambhārehi abhisaṅkharitvā kataṃ susajjitaṃ, susampāditanti attho. Kaṇājakanti sakuṇḍakabhattaṃ. Bilaṅgadutiyanti kañjikadutiyaṃ.
「所谓准备良饮信者，谓以种种材料准备，作成完备者也。所谓粳稻者，谓糯粳饭；所谓第二粥者，谓稀粥第二。」
Kalyāṇabhattikoti kalyāṇaṃ sundaraṃ ativiya paṇītaṃ bhattamassāti kalyāṇabhattiko, paṇītadāyakattā bhatteneva paññāto. Catukkabhattaṃ detīti cattāri bhattāni deti, taddhitavohārena pana ‘‘catukkabhatta’’nti vuttaṃ. Upatiṭṭhitvā parivisatīti sabbakammante vissajjetvā mahantaṃ pūjāsakkāraṃ katvā samīpe ṭhatvā parivisati. Odanena pucchantīti odanahatthā upasaṅkamitvā ‘‘kiṃ bhante odanaṃ demā’’ti pucchanti, evaṃ karaṇattheyeva karaṇavacanaṃ hoti. Esa nayo sūpādīsu.
「善食者，谓美好、极其佳净之饭，称为善食者。优美者因此饭而闻名。所谓四种饭食，谓其供四饭。依衍生义称「四饭食」。坐定而环视，即为作已尽诸功德敬礼，于侧环视。受粥者谓携粥杓近前‘受尊者，赐粥乎?’如是问，此为趋事故成言辞。此法用于粥瓮等器皿。」
Svātanāyāti sve bhavo bhattaparibhogo svātano tassatthāya, svātanāya sve kattabbassa bhattaparibhogassatthāyāti vuttaṃ hoti. Uddiṭṭhaṃ hotīti pāpetvā dinnaṃ hoti. Mettiyabhūmajakānaṃ kho gahapatīti idaṃ thero asamannāharitvā āha. Evaṃbalavatī hi tesaṃ mandapuññatā, yaṃ sativepullappattānampi asamannāhāro hoti. Ye jeti ettha jeti dāsiṃ ālapati.
自有其自在、自在的存在和食物之享用，意指其为自身而存，为自身食用而应作。所谓“已发出即成为所施”者，是指施与者放出的事物即成为所施之物。对于饮食资粮之地，长老未加责难而言：“对于土地所有者，这便是家主。”此因其福德薄弱，故此长老不责难他们；且指因念虑增长而不论家主者。若有持戒者，就此持戒者而论，即是此义的口语表达。
Hiyyo kho āvuso amhākanti rattiṃ sammantayamānā atītaṃ divasabhāgaṃ sandhāya ‘‘hiyyo’’ti vadanti. Na cittarūpanti na cittānurūpaṃ, yathā pubbe yattakaṃ icchanti, tattakaṃ supanti, na evaṃ supiṃsu, appakameva supiṃsūti vuttaṃ hoti.
昨日，诸位今晚于我们之间议论昨日之所过之日，称为“昨日”。此非意念所形，也非与意念相应，如过去所愿之物即入眠之物，然而众生非如此眠，所谓少有入眠意义。
Bahārāmakoṭṭhaketi veḷuvanavihārassa bahidvārakoṭṭhake. Pattakkhandhāti patitakkhandhā khandhaṭṭhikaṃ nāmetvā nisinnā. Pajjhāyantāti padhūpāyantā.
外围城郭者，即指竹林精舍之外城郭。所谓落叶堆积者，为称坐卧之处堆积的落叶层。所谓遮蔽者，谓生出遮蔽物者。
Yato nivātaṃtato savātanti yattha nivātaṃ appakopi vāto natthi, tattha mahāvāto uṭṭhitoti adhippāyo. Udakaṃ maññe ādittanti udakaṃ viya ādittaṃ.
从风止息之处自外吹来之风吹拂，意指风止处其风尚未止息，而大风已起。地主之意为水火，谓水如同被火燃烧一般。
§384
384.Sarasi tvaṃ dabba evarūpaṃ kattāti tvaṃ dabba evarūpaṃ kattā sarasi. Atha vā sarasi tvaṃ dabba evarūpaṃ yathāyaṃ bhikkhunī āha, kattā dhāsi evarūpaṃ, yathāyaṃ bhikkhunī āhāti evaṃ yojetvāpettha attho daṭṭhabbo. Ye pana ‘‘katvā’’ti paṭhanti tesaṃ ujukameva.
你若这般作食物，便是“你这般作食物”。或者有妇比库尼说“你这般为食”，如此表达连贯的意思即应如此理解。然释“作”字者皆一视同仁。
Yathā maṃ bhante bhagavā jānātīti thero kiṃ dasseti. Bhagavā bhante sabbaññū, ahañca khīṇāsavo, natthi mayhaṃ vatthupaṭisevanā, taṃ maṃ bhagavā jānāti, tatrāhaṃ kiṃ vakkhāmi, yathā maṃ bhagavā jānāti tathevāhaṃ daṭṭhabboti.
如是，我尊者，我知世尊如何。尊者称世尊是全知者，我亦证得尽除烦恼，无所障碍。是故我得此世尊的信赖，于是我当如何言说，使得世尊所知，即是我应当见法。
Na kho dabba dabbā evaṃ nibbeṭhentīti ettha na kho dabba paṇḍitā yathā tvaṃ parappaccayena nibbeṭhesi, evaṃ nibbeṭhenti; api ca kho yadeva sāmaṃ ñātaṃ tena nibbeṭhentīti evamattho daṭṭhabbo. Sace tayā kataṃ katanti iminā kiṃ dasseti? Na hi sakkā parisabalena vā pakkhupatthambhena vā akārako kārako kātuṃ, kārako vā akārako kātuṃ, tasmā yaṃ sayaṃ kataṃ vā akataṃ vā tadeva vattabbanti dasseti. Kasmā pana bhagavā jānantopi ‘‘ahaṃ jānāmi, khīṇāsavo tvaṃ; natthi tuyhaṃ doso, ayaṃ bhikkhunī musāvādinī’’ti nāvocāti? Parānuddayatāya. Sace hi bhagavā yaṃ yaṃ jānāti taṃ taṃ vadeyya, aññena pārājikaṃ āpannena puṭṭhena ‘‘ahaṃ jānāmi tvaṃ pārājiko’’ti vattabbaṃ bhaveyya, tato so puggalo ‘‘ayaṃ pubbe dabbaṃ mallaputtaṃ suddhaṃ katvā idāni maṃ asuddhaṃ karoti; kassa dāni kiṃ vadāmi, yatra satthāpi sāvakesu chandāgatiṃ gacchati; kuto imassa sabbaññubhāvo’’ti āghātaṃ bandhitvā apāyūpago bhaveyya, tasmā bhagavā imāya parānuddayatāya jānantopi nāvoca.
「非故意生事者能如此解脱」，此处意指：非因有意而作，犹如你因他缘而解脱一样，众生亦复如是解脱。且应明了：若真以普通认识之法作解脱，此理即为此义。如果她所作即是真作，她欲说明何义？实非因具备外围条件或援助而作，亦非因无此而能作。为此，自己所作或未作者，亦当视为其所应承担者。世尊虽明了，何故不称『我知你已断尽烦恼，汝无过失，此比库尼妄语』？为防止煽动纷争。若世尊称：「我知你犯巴拉基咖戒」，由他人告知此比库尼犯戒，则该人必遭受重罚，且此人必生疑惑：「此人曾为答巴马喇子所纯净，今竟污秽我，我当如何申辩？且师尊亦对弟子生失信心，此人何来有广博智慧！」如是牵连，将陷入恶趣。故世尊虽知，亦不发言以免煽惑众生。
Kiñca bhiyyo upavādaparivajjanatopi nāvoca. Yadi hi bhagavā evaṃ vadeyya, evaṃ upavādo bhaveyya ‘‘dabbassa mallaputtassa vuṭṭhānaṃ nāma bhāriyaṃ, sammāsambuddhaṃ pana sakkhiṃ labhitvā vuṭṭhito’’ti. Idañca vuṭṭhānalakkhaṇaṃ maññamānā ‘‘buddhakālepi sakkhinā suddhi vā asuddhi vā hoti mayaṃ jānāma, ayaṃ puggalo asuddho’’ti evaṃ pāpabhikkhū lajjimpi vināseyyunti. Apica anāgatepi bhikkhū otiṇṇe vatthusmiṃ codetvā sāretvā ‘‘sace tayā kataṃ, ‘kata’nti vadehī’’ti lajjīnaṃ paṭiññaṃ gahetvā kammaṃ karissantīti vinayalakkhaṇe tantiṃ ṭhapento ‘‘ahaṃ jānāmī’’ti avatvāva ‘‘sace tayā kataṃ, ‘kata’nti vadehī’’ti āha.
且更不言责备谩骂。若世尊如是言，则必生口舌纷争，如『答巴马喇子之妻名为Vuṭṭhāna，得正觉乃得见证而起争执』。誓以此妄，恶比库必羞愧灭亡。又未来比库被此事激起怒意，唆使他人说：「若果真作其事，则请说出来！」此戏言羞辱以牵连负罪之人，于律中出现纠纷，立约定：“我知其事”，而反问“若果真作何事，则请说明！”
Nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitāti supinantenapi methunaṃ dhammaṃ na abhijānāmi, na paṭisevitā ahanti vuttaṃ hoti. Atha vā paṭisevitā hutvā supinantenapi methunaṃ dhammaṃ na jānāmīti vuttaṃ hoti. Ye pana ‘‘paṭisevitvā’’ti paṭhanti tesaṃ ujukameva. Pageva jāgaroti jāgaranto pana paṭhamaṃyeva na jānāmīti.
「我不知即使同寝，也未修持夫妻之法」，即使同寝，亦不知有修持夫妻法；若知已修，亦不知有同寝。又有言「虽修持，但不知同寝之法」者。读“修持”者心地纯正。单指觉醒者尚不知初次之法。
Tena hi bhikkhave mettiyaṃ bhikkhuniṃ nāsethāti yasmā dabbassa ca imissā ca vacanaṃ na ghaṭīyati tasmā mettiyaṃ bhikkhuniṃ nāsethāti vuttaṃ hoti.
因此，比库众！说：「不可逐毁弟子」，因答巴马喇子与此比库尼言语不相应，故称不可逐毁弟子。
Tattha tisso nāsanā – liṅganāsanā, saṃvāsanāsanā, daṇḍakammanāsanāti. Tāsu ‘‘dūsako nāsetabbo’’ti (pārā. 66) ayaṃ ‘‘liṅganāsanā’’. Āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā ukkhepanīyakammaṃ karonti, ayaṃ ‘‘saṃvāsanāsanā’’. ‘‘Cara pire vinassā’’ti (pāci. 429) daṇḍakammaṃ karonti, ayaṃ ‘‘daṇḍakammanāsanā’’. Idha pana liṅganāsanaṃ sandhāyāha – ‘‘mettiyaṃ bhikkhuniṃ nāsethā’’ti.
此处“三种毁须”是指性器毁须、感染毁须及鞭打毁须。其中文『污秽毁须』为性器毁须。在犯戒时或隐秘处犯戒，犯恶见弃不真诚戒，应受惩罚者，是为『感染毁须』。『行动迅速即坏灭』为刑罚，即为『鞭打毁须』。此处说的是性器毁须，如所说“不可逐毁弟子”。
Ime ca bhikkhū anuyuñjathāti iminā imaṃ dīpeti ‘‘ayaṃ bhikkhunī attano dhammatāya akārikā addhā aññehi uyyojitā, tasmā yehi uyyojitā ime bhikkhū anuyuñjatha gavesatha jānāthā’’ti.
这比库众当从此学，即明此比库尼自己作法不合其戒，且被他人揭发；若比库众知情况，应随顺教法，探求真理，力行正法。
Kiṃ pana bhagavatā mettiyā bhikkhunī paṭiññāya nāsitā appaṭiññāya nāsitāti, kiñcettha yadi tāva paṭiññāya nāsitā, thero kārako hoti sadoso? Atha appaṭiññāya, thero akārako hoti niddoso.
又者，世尊为何言因便利之故，比库尼因许可而不犯，不因不许可而不犯？如果只是因许可而不犯，则长老是做事者，应受责难；若是不因许可而不犯，则长老是不做事者，应获无责。
Bhātiyarājakālepi mahāvihāravāsīnañca abhayagirivāsīnañca therānaṃ imasmiṃyeva pade vivādo ahosi. Abhayagirivāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako hotī’’ti vadanti. Mahāvihāravāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako hotī’’ti vadanti. Pañho na chijjati. Rājā sutvā there sannipātetvā dīghakārāyanaṃ nāma brāhmaṇajātiyaṃ amaccaṃ ‘‘therānaṃ kathaṃ suṇāhī’’ti āṇāpesi. Amacco kira paṇḍito bhāsantarakusalo so āha – ‘‘vadantu tāva therā sutta’’nti. Tato abhayagiritherā attano suttaṃ vadiṃsu – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ sakāya paṭiññāya nāsethā’’ti. Amacco ‘‘bhante, tumhākaṃ vāde thero kārako hoti sadoso’’ti āha. Mahāvihāravāsinopi attano suttaṃ vadiṃsu – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsethā’’ti. Amacco ‘‘bhante, tumhākaṃ vāde thero akārako hoti niddoso’’ti āha. Kiṃ panettha yuttaṃ? Yaṃ pacchā vuttaṃ vicāritañhetaṃ aṭṭhakathācariyehi, bhikkhu bhikkhuṃ amūlakena antimavatthunā anuddhaṃseti, saṅghādiseso; bhikkhuniṃ anuddhaṃseti, dukkaṭaṃ. Kurundiyaṃ pana ‘‘musāvāde pācittiya’’nti vuttaṃ.
于城主在位时，居大寺者与居无畏山者长老们因本处发生争执。无畏山住众亦陈述其说，谓“你们所辩，长老是做事者”；大寺住众亦陈述其说，谓“你们所辩，长老是不做事者”。问题未得解决。大王闻知，召集诸长老至长廊，即婆罗门的官吏，问“如何听闻诸长老之言？”官吏自谓智达语言，谓曰：“诸长老，请述所陈。”于是无畏山者陈其说：“夫便利之故，禁止比库尼因个人许可而犯。”官吏曰：“长老言你方之辩为做事者，应受责难。”大寺众亦陈其说：“便利之故，不禁比库尼犯。”官吏曰：“长老言你方之辩不做事者，应无责难。”此事何为正当？此后之议论，由释義师考察，谓比库与比库之间若以无故而终结，应得僧戒处分；比库尼若以无故而终结，则为恶行。库伦蒂亚依戒律言“妄语为应悔戒”。
Tatrāyaṃ vicāraṇā, purimanaye tāva anuddhaṃsanādhippāyattā dukkaṭameva yujjati. Yathā satipi musāvāde bhikkhuno bhikkhusmiṃ saṅghādiseso, satipi ca musāvāde asuddhaṃ suddhadiṭṭhino akkosādhippāyena vadantassa omasavādeneva pācittiyaṃ, na sampajānamusāvādena; evaṃ idhāpi anuddhaṃsanādhippāyattā sampajānamusāvāde pācittiyaṃ na yujjati, dukkaṭameva yuttaṃ. Pacchimanayepi musāvādattā pācittiyameva yujjati, vacanappamāṇato hi anuddhaṃsanādhippāyena bhikkhussa bhikkhusmiṃ saṅghādiseso. Akkosādhippāyassa ca omasavādo. Bhikkhussa pana bhikkhuniyā dukkaṭantivacanaṃ natthi, sampajānamusāvāde pācittiyanti vacanamatthi, tasmā pācittiyameva yujjati.
此处论述上，前文中以无故而终结作为依止，只导致恶行。如实言之，若妄语时，比库自比库处受僧戒处分，若以妄语为恶见者以斥责为依止，则如同谩骂而为应悔戒，不属于觉知妄语的应悔戒。同样，现今以无故而终结为依止，觉知妄语不合为应悔戒，唯合于恶行之类。后世亦因妄语而应悔戒，因言语量缘以无故终结而得比库受于比库的僧戒处分。斥责为依止即成谩骂。然比库尼无恶言指向比库尼，虽言觉知妄语应悔戒，依其文意，因此应得应悔戒。
Tatra pana idaṃ upaparikkhitabbaṃ – ‘‘anuddhaṃsanādhippāye asati pācittiyaṃ, tasmiṃ sati kena bhavitabba’’nti? Tatra yasmā musā bhaṇantassa pācittiye siddhepi amūlakena saṅghādisesena anuddhaṃsane visuṃ pācittiyaṃ vuttaṃ, tasmā anuddhaṃsanādhippāye sati sampajānamusāvāde pācittiyassa okāso na dissati, na ca sakkā anuddhaṃsentassa anāpattiyā bhavitunti purimanayovettha parisuddhataro khāyati. Tathā bhikkhunī bhikkhuniṃ amūlakena antimavatthunā anuddhaṃseti saṅghādiseso, bhikkhuṃ anuddhaṃseti dukkaṭaṃ, tatra saṅghādiseso vuṭṭhānagāmī dukkaṭaṃ, desanāgāmī etehi nāsanā natthi. Yasmā pana sā pakatiyāva dussīlā pāpabhikkhunī idāni ca sayameva ‘‘dussīlāmhī’’ti vadati tasmā naṃ bhagavā asuddhattāyeva nāsesīti.
此处需重点考察：“无故终结为依止时，应得应悔戒，何以为据？”既然妄语者之应悔戒，即使成僧戒处分的无故终结，皆为明显的应悔戒，故无故终结之依止时，觉知妄语的应悔戒机会不现，不得因无故终结而使终结者无过失，被视为纯洁。又比库尼以无故而终结比库尼得僧戒处分，比库以无故而终结比库得恶行处分，彼时僧戒处分乃终结行，恶行为随缘行为，二者无抵触。若以该比库尼言为恶劣不善比库，今时亦称“我为恶比库尼”，故世尊未以不净为否定。
Athakho mettiyabhūmajakāti evaṃ ‘‘mettiyaṃ bhikkhuniṃ nāsetha, ime ca bhikkhū anuyuñjathā’’ti vatvā uṭṭhāyāsanā vihāraṃ paviṭṭhe bhagavati tehi bhikkhūhi ‘‘detha dāni imissā setakānī’’ti nāsiyamānaṃ taṃ bhikkhuniṃ disvā te bhikkhū taṃ mocetukāmatāya attano aparādhaṃ āvikariṃsu, etamatthaṃ dassetuṃ ‘‘atha kho mettiyabhūmajakā’’tiādi vuttaṃ.
于是因便利之故，说“不可因便利而禁比库尼，当使那些比库应当随宜从事”为由，起身离座，进院入室，见世尊及众比库行持，谓“今当授彼篾刀”。见该比库尼被禁，诸比库为使其解脱，言其过失。为显明此义，而有所说“此即便利因缘者”等言。
§385-6
385-6.Duṭṭho dosoti dūsito ceva dūsako ca. Uppanne hi dose puggalo tena dosena dūsito hoti pakatibhāvaṃ jahāpito, tasmā ‘‘duṭṭho’’ti vuccati. Parañca dūseti vināseti, tasmā ‘‘doso’’ti vuccati. Iti ‘‘duṭṭho doso’’ti ekassevetaṃ puggalassa ākāranānattena nidassanaṃ, tena vuttaṃ ‘‘duṭṭho dosoti dūsito ceva dūsako cā’’ti tattha saddalakkhaṇaṃ pariyesitabbaṃ. Yasmā pana so ‘‘duṭṭho doso’’ti saṅkhyaṃ gato paṭighasamaṅgīpuggalo kupitādibhāve ṭhitova hoti, tenassa padabhājane ‘‘kupito’’tiādi vuttaṃ. Tattha kupitoti kuppabhāvaṃ pakatito cavanabhāvaṃ patto. Anattamanoti na sakamano attano vase aṭṭhitacitto; apica pītisukhehi na attamano na attacittoti anattamano. Anabhiraddhoti na sukhito na vā pasāditoti anabhiraddho. Paṭighena āhataṃ cittamassāti āhatacitto. Cittathaddhabhāvacittakacavarasaṅkhātaṃ paṭighakhīlaṃ jātamassāti khilajāto. Appatītoti nappatīto pītisukhādīhi vajjito, na abhisaṭoti attho. Padabhājane pana yesaṃ dhammānaṃ vasena appatīto hoti, te dassetuṃ ‘‘tena ca kopenā’’tiādi vuttaṃ.
“劣者”谓堕落者，“累污者”谓受污染者，“器物”亦为受污染之意味。因起堕落，得彼堕落之器物；除灭则称毁灭。故曰“劣者、罪过者、污秽者及受污者”，此语述一类人之诸标志。又“劣者罪过者”指某人因恼怒等心境久处，“愤怒”等区别被述。“愤怒”等意为无法自制，“非自喜者”指非因欢乐欢喜非自行，“无喜者”为不欢喜不安，言心中受攻击，有苦恼意，称“心中痛苦”等。不会因快乐欢喜者称“心无欢喜”，不快乐又不赞许者名“无欢喜”。被激怒者心不安定，精神紊乱，称“被恶毒之意打击”。心中意念不正，如同心灵生病称“心疮”。“未害人”非因喜乐等弃戒，无意义。诸依赖条件下，凡无欢喜者之标志，被称为“因其愤怒”等意。
Tattha tena ca kopenāti yena duṭṭhoti ca kupitoti ca vutto ubhayampi hetaṃ pakatibhāvaṃ jahāpanato ekākāraṃ hoti. Tena ca dosenāti yena ‘‘doso’’ti vutto. Imehi dvīhi saṅkhārakkhandhameva dasseti.
此中『用怒』是一种因缘，即因生嗔恨故称为怒，亦因生嗔恨称为暴怒，两者合体，乃由放弃、摈弃而生一相统一。『因嗔恨』者，即称为『怒』。以上二者仅显现为行蕴的集合。
Tāya ca anattamanatāyāti yāya ‘‘anattamano’’ti vutto. Tāya ca anabhiraddhiyāti yāya ‘‘anabhiraddho’’ti vutto. Imehi dvīhi vedanākkhandhaṃ dasseti.
『无我厌弃』者，即所称『无我厌弃』。『非专注』者，即所称『非专注』。以上两者显现于受蕴的集合。
Amūlakena pārājikenāti ettha nāssa mūlanti amūlakaṃ, taṃ panassa amūlakattaṃ yasmā codakavasena adhippetaṃ, na cuditakavasena. Tasmā tamatthaṃ dassetuṃ padabhājane ‘‘amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisaṅkita’’nti āha. Tena imaṃ dīpeti ‘‘yaṃ pārājikaṃ codakena cuditakamhi puggale neva diṭṭhaṃ na sutaṃ na parisaṅkitaṃ idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ nāma, taṃ pana so āpanno vā hotu anāpanno vā etaṃ idha appamāṇanti.
所谓无根乃指不具根本性，此处无根并非其本义，然此无根义乃由提醒警策而生，非由辱骂激起。因此为了显示该义，文中分句言『无根者，谓初未见、未闻、未察者』。由此决意表明：所谓调伏犯巴拉基咖戒者，乃是不曾被所提醒者中尚未见闻识解、亦未深察的根基之不具；当其有犯戒与否，忆念度量从此无穷无尽。
Tattha adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ. Asutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ. Aparisaṅkitaṃ nāma cittena aparisaṅkitaṃ.
所谓『初未见』者，是凭自身信心之眼识，或天眼神通所见之。『未闻』者，是指尚未从他人口中听闻。『未察』者，心识未曾彻底察知了解。
‘‘Diṭṭhaṃ’’ nāma attanā vā parena vā pasādacakkhunā vā dibbacakkhunā vā diṭṭhaṃ. ‘‘Sutaṃ’’ nāma tatheva sutaṃ. ‘‘Parisaṅkita’’mpi attanā vā parena vā parisaṅkitaṃ. Tattha attanā diṭṭhaṃ diṭṭhameva, parehi diṭṭhaṃ attanā sutaṃ, parehi sutaṃ, parehi parisaṅkitanti idaṃ pana sabbampi attanā sutaṭṭhāneyeva tiṭṭhati.
所谓『见』者，由自身或他人、自信或神通所见。所谓『闻』者，如实闻知并未误传。『察』者，是由自己或他人所观察审察。此处所说一切，皆以自身所见之『闻』为本位。
Parisaṅkitaṃ pana tividhaṃ – diṭṭhaparisaṅkitaṃ, sutaparisaṅkitaṃ, mutaparisaṅkitanti. Tattha diṭṭhaparisaṅkitaṃ nāma eko bhikkhu uccārapassāvakammena gāmasamīpe ekaṃ gumbaṃ paviṭṭho, aññatarāpi itthī kenacideva karaṇīyena taṃ gumbaṃ pavisitvā nivattā, nāpi bhikkhu itthiṃ addasa; na itthī bhikkhuṃ, adisvāva ubhopi yathāruciṃ pakkantā, aññataro bhikkhu ubhinnaṃ tato nikkhamanaṃ sallakkhetvā ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti parisaṅkati, idaṃ diṭṭhaparisaṅkitaṃ nāma.
所谓察分三种：见察、闻察、默察。所谓见察者，譬如有一比库，由传声得到消息，进至村中某宅；某妇女由某行径进入该宅而返，既不遇见比库，亦无见妇与比库相逢，然彼两人各自随意离去，他比库闻其踪迹就此推测其所为，即属见察范畴。
Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi ‘‘atthi natthī’’ti na jānāti, so ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma.
所谓听闻谣言者，是指某些人在黑暗或隐蔽处，偶遇比库与外道女人同行，听闻此类难以确认的传闻，而邻近的其他人虽然曾目击，亦无法断定“有”与“无”，于是心中疑惑不定，生起“这等事情到底是某人所为还是别人所为”的怀疑，这便称为听闻谣言。
Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā ‘‘kassidaṃ kamma’’nti vicinanti. Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te ‘‘kassidaṃ kamma’’nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma.
所谓行为谣言者，是指多人从事不正当行为，如半夜时携带花香、肉类等物，与女人一起前往偏僻处所休宿，或在亭阁、饭厅等地随意戏耍，散布花香后离去。次日比库们见此现象，便推议“这是怎样的业因所致？”其中有比库特意进入亭阁或饭厅，将花瓣踩碎损坏，有的比库以鲜花装饰施礼，有的比库以碎花药敷伤患。观察这些行为后，诸比库嗅闻伤花的手印及口气，便相互推测猜疑，这即为行为谣言。
Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ. Esa nayo sutepi. Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ , atthi saññāamūlakaṃ. Esa nayo sutamutaparisaṅkitesu. Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva ‘‘diṭṭho mayā’’ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā ‘‘diṭṭho mayā’’ti vadati. Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā ‘‘diṭṭho mayā’’ti codeti. Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni. Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakena vā codentassa anāpatti, amūlakena vā pana saññāamūlakena vā codentasseva āpatti.
其中所谓“目击型”，分为根本目击与非根本目击；根本目击即为直接目睹，有相对应的记忆证据，非根本目击则有记忆证据但非直接目睹。此法适用于听闻谣言。然在行为谣言中，此种目击型又分为对应的根本目击与非根本目击；对应根本目击亦有记忆证据，非根本目击则依旧分为记忆证据与无记忆证据两类。所谓根本目击，见到犯巴拉基戒者，便称“吾已目击”；非根本目击中，若见尚未显露于公开场所的行为时，虽态度弃绝，但仍称“吾已目击”。目击之记忆证据者见状，即以目击证据告诫他人；无记忆者则因先前犯戒已被废除而起新疑惑，后以观念非目击者身份，告诫说“吾已目击”。据此规则，应详细分辨听闻与行为谣言中不同目击类型。且无论何种情况，犯根本目击或记忆证据的告诫者，不受惩罚；而非根本目击或无记忆证据的告诫者，则确有罪过。
Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya. Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane ‘‘codeti vā codāpeti vā’’ti vuttaṃ.
所谓“咒骂”，为毁坏、蹂躏、欺凌、打击、侮辱之意。因此毁谤行为，不论是自我咒骂还是他人相互咒骂，皆为一体，故谓“咒骂”即包括“咒骂与受咒骂”。
Tattha codetīti ‘‘pārājikaṃ dhammaṃ āpannosī’’tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso. Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso. Atha sopi ‘‘mayā diṭṭhaṃ sutaṃ atthī’’ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso.
在此“咒骂”是指以言辞称“你犯巴拉基戒”等等，由自我谴责之言，而生桑喀地谢萨罪过。所谓“使人咒骂”，即当比库亲临其前，对他人说出某言，致该人受其言而自咒骂，此时说者犯咒骂罪。若他人言“我目睹确有此事”，亦会因两人言语被判罪。
Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ. Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako. Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā. Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako. Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā.
欲辨别告诫之技巧，则应了解一言告诫、一人告诫、多言告诫、多人与多言告诫之四种类型。其一：一名比库用一句话告诫一名比库，此即一语一人告诫；若数人以一句话告诫一人，如五百二百七十六名比库向长老答巴马喇子说话，此为一语多人告诫；若一人以多语告诫多人，此为多语一人告诫；若多人以多语告诫多人，即多语多人告诫。
Codetuṃ pana ko labhati, ko na labhatīti? Dubbalacodakavacanaṃ tāva gahetvā koci na labhati. Dubbalacodako nāma sambahulesu kathāsallāpena nisinnesu eko ekaṃ ārabbha anodissakaṃ katvā pārājikavatthuṃ katheti, añño taṃ sutvā itarassa gantvā āroceti. So taṃ upasaṅkamitvā ‘‘tvaṃ kira maṃ idañcidañca vadasī’’ti vadati. So ‘‘nāhaṃ evarūpaṃ jānāmi, kathāpavattiyaṃ pana mayā anodissakaṃ katvā vuttamatthi, sace ahaṃ tava imaṃ dukkhuppattiṃ jāneyyaṃ, ettakampi na katheyya’’nti ayaṃ dubbalacodako. Tassetaṃ kathāsallāpaṃ gahetvā taṃ bhikkhuṃ koci codetuṃ na labhati. Etaṃ pana aggahetvā sīlasampanno bhikkhu bhikkhuṃ vā bhikkhuniṃ vā sīlasampannā ca bhikkhunī bhikkhunīmeva codetuṃ labhatīti mahāpadumatthero āha. Mahāsumatthero pana ‘‘pañcapi sahadhammikā labhantī’’ti āha. Godattatthero pana ‘‘na koci na labhatī’’ti vatvā ‘‘bhikkhussa sutvā codeti, bhikkhuniyā sutvā codeti…pe… titthiyasāvakānaṃ sutvā codetī’’ti idaṃ suttamāhari. Tiṇṇampi therānaṃ vāde cuditakasseva paṭiññāya kāretabbo.
若有人提出质问，究竟谁能得到谁不能得到呢？若是拣选那些软弱愚钝的质问言辞，谁都难以得到。所谓软弱质问者，是指在众多僧众中，一人一人独自挑起争执，像说起犯戒过失的故事，另有人听闻后便去告诉别人。那人便前来问道：“汝确实对我说了此事某事吗？”此人回答：“我并不知晓此等情形，但作为说话引导，我已引导述说，说的亦是真实义。若我知道你有此过失，连这点也不会讲论。”这就是所谓软弱质问者。若拿起这等话语，其他比库没有人愿意质问他。只要不采纳此者，具有戒德的比库与比库尼均可向比库、比库尼提出质问。长老摩诃跋闍摩说：“最上乘的是此。”另一长老摩诃苏摩说：“五人同行中才可提出质问。”高达长老说：“无人可质问。”又说：“比库们听到质问，或比库尼听到质问……外道弟子听到也可提出质问。”此语出自经典。三位长老的说法应作为终极共识加以遵守。
Ayaṃ pana codanā nāma dūtaṃ vā paṇṇaṃ vā sāsanaṃ vā pesetvā codentassa sīsaṃ na eti, puggalassa pana samīpe ṭhatvāva hatthamuddāya vā vacībhedena vā codentasseva sīsaṃ eti. Sikkhāpaccakkhānameva hi hatthamuddāya sīsaṃ na eti, idaṃ pana anuddhaṃsanaṃ abhūtārocanañca etiyeva. Yo pana dvinnaṃ ṭhitaṭṭhāne ekaṃ niyametvā codeti, so ce jānāti, sīsaṃ eti. Itaro jānāti, sīsaṃ na eti. Dvepi niyametvā codeti, eko vā jānātu dve vā, sīsaṃ etiyeva. Esava nayo sambahulesu. Taṅkhaṇeyeva ca jānanaṃ nāma dukkaraṃ, samayena āvajjitvā ñāte pana ñātameva hoti. Pacchā ce jānāti, sīsaṃ na eti. Sikkhāpaccakkhānaṃ abhūtārocanaṃ duṭṭhullavācā-attakāma-duṭṭhadosabhūtārocanasikkhāpadānīti sabbāneva hi imāni ekaparicchedāni.
此所谓质问，是指派遣使者、传报者或法教者去质问时，头部并不低垂，然而对近处之人提问时，则举起手或用言语违背者，头才低垂。因学戒立誓时，举手头部不低垂，此乃违犯戒律之提醒和警告。若两人同处而一方限定原则提出质问，若有人了解则头部低垂，不知者头不低垂。若二人均限定原则发问，一方知晓一方不知者，头部仍低垂。此为多众行事之规范。迅速辨知事实恶难，时间一经延误，亲友间还相互认识。事后若知晓，头部则不低垂。学戒立誓时的违犯戒律反应为恶劣乱言和恼怒，这种违犯戒律者的提醒言语是一处章节。
Evaṃ kāyavācāvasena cāyaṃ duvidhāpi codanā. Puna diṭṭhacodanā, sutacodanā, parisaṅkitacodanāti tividhā hoti. Aparāpi catubbidhā hoti – sīlavipatticodanā, ācāravipatticodanā, diṭṭhivipatticodanā, ājīvavipatticodanāti. Tattha garukānaṃ dvinnaṃ āpattikkhandhānaṃ vasena sīlavipatticodanā veditabbā. Avasesānaṃ vasena ācāravipatticodanā, micchādiṭṭhiantaggāhikadiṭṭhivasena diṭṭhivipatticodanā, ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasena ājīvavipatticodanā veditabbā.
依此身体与言辞，质问亦有两种。复有三种质问，即明示质问、口头质问及聚集质问。又有四种归类，即戒律过失质问、行为过失质问、见解过失质问、生计过失质问。于此须知违犯二大过失组别者，以戒律过失质问为主。余则行为过失质问、错误见解及邪恶见解者，则归入见解过失质问。以生计原因隐蔽戒律之情况，则为生计过失质问，应当辨知。
Aparāpi catubbidhā hoti – vatthusandassanā, āpattisandassanā, saṃvāsapaṭikkhepo, sāmīcipaṭikkhepoti. Tattha vatthusandassanā nāma ‘‘tvaṃ methunaṃ dhammaṃ paṭisevittha, adinnaṃ ādiyittha, manussaṃ ghātayittha, abhūtaṃ ārocayitthā’’ti evaṃ pavattā. Āpattisandassanā nāma ‘‘tvaṃ methunadhammapārājikāpattiṃ āpanno’’ti evamādinayappavattā. Saṃvāsapaṭikkhepo nāma ‘‘natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti evaṃ pavattā; ettāvatā pana sīsaṃ na eti, ‘‘assamaṇosi asakyaputtiyosī’’tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Sāmīcipaṭikkhepo nāma abhivādana-paccuṭṭhāna-añjalikamma-bījanādikammānaṃ akaraṇaṃ. Taṃ paṭipāṭiyā vandanādīni karoto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatā ca codanā nāma hoti, āpatti pana sīsaṃ na eti. ‘‘Kasmā mama vandanādīni na karosī’’ti pucchite pana ‘‘assamaṇosi asakyaputtiyosī’’tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Yāgubhattādinā pana yaṃ icchati taṃ āpucchati, na tāvatā codanā hoti.
又有四种，分别是事相指控、过失指控、共处对方忽视及恰当礼节忽视。事相指控谓如“汝犯淫戒、偷盗、杀人、虚妄说”等指控。过失指控谓“汝犯淫戒犯戒”等如是成立的指控。共处忽视谓“无汝同住，亦无戒律会仪式”等指责，此时头部不低垂，但若被指以“不守戒、不善子”等词汇，则头低垂。恰当礼节忽视，指不行礼、回应、合掌敬礼等细微礼仪的不当。行礼仪时一人作而其他不作，诸余人不当之时亦须察知。此四种皆属质问，然头部不低垂。若问“何以你不作礼？”答则不以头垂承认，而以“不守戒、不善子”等回应则头部低垂。雅胡伯多等则随意向欲提问，但此不称为质问。
Aparāpi pātimokkhaṭṭhapanakkhandhake ‘‘ekaṃ, bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ ekaṃ dhammika’’nti ādiṃ ‘‘katvā yāva dasa adhammikāni pātimokkhaṭṭhapanāni dasa dhammikānī’’ti (cūḷava. 387) evaṃ adhammikā pañcapaññāsa dhammikā pañcapaññāsāti dasuttarasataṃ codanā vuttā. Tā diṭṭhena codentassa dasuttarasataṃ, sutena codentassa dasuttarasataṃ, parisaṅkitena codentassa dasuttarasatanti tiṃsāni tīṇi satāni honti. Tāni kāyena codentassa, vācāya codentassa, kāyavācāhi codentassāti tiguṇāni katāni navutāni nava satāni honti. Tāni attanā codentassāpi parena codāpentassāpi tattakānevāti vīsatiūnāni dve sahassāni honti, puna diṭṭhādibhede samūlakāmūlakavasena anekasahassā codanā hontīti veditabbā.
又于戒律章中“比库们，一恶法戒律立一善法戒律”等最初说法至“作十恶法戒律，作十善法戒律”等，包括五十五恶法与五十五善法，合计一百十种质问形式。对此分别用明示、口问、聚集三种方式质问，各有三十、三百、三千种。对于身体质问、言语质问及身语兼有质问，各有九十、九百种。仅此自身质问他人及他人质问自身算起，有二万余种，若加上分别见解等原因彻底整理，质问形式多达数万，是诸众生中之惯用做法。
Imasmiṃ pana ṭhāne ṭhatvā aṭṭhakathāya ‘‘attādānaṃ ādātukāmena upāli bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabba’’nti (cūḷava. 398) ca ‘‘codakena upāli bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti (cūḷava. 399) ca evaṃ upālipañcakādīsu vuttāni bahūni suttāni āharitvā attādānalakkhaṇañca codakavattañca cuditakavattañca saṅghena kātabbakiccañca anuvijjakavattañca sabbaṃ vitthārena kathitaṃ, taṃ mayaṃ yathāāgataṭṭhāneyeva vaṇṇayissāma.
于此处注疏记载，曰“比库伍波难德为欲取他人财物，须取五种缘由。”又“由质问者伍波难德，依据五事内观后，方可质问他人。”由此及众多相关经典，详细论述了取财缘由及质问条件。我们将于适当位置详尽阐述。
Vuttappabhedāsu pana imāsu codanāsu yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakā vattabbā ‘‘tumhe amhākaṃ vinicchayena tuṭṭhā bhavissathā’’ti. Sace ‘‘bhavissāmā’’ti vadanti, saṅghena taṃ adhikaraṇaṃ sampaṭicchitabbaṃ. Atha pana ‘‘vinicchinatha tāva, bhante, sace amhākaṃ khamissati, gaṇhissāmā’’ti vadanti. ‘‘Cetiyaṃ tāva vandathā’’tiādīni vatvā dīghasuttaṃ katvā vissajjitabbaṃ. Te ce cirarattaṃ kilantā pakkantaparisā upacchinnapakkhā hutvā puna yācanti, yāvatatiyaṃ paṭikkhipitvā yadā nimmadā honti tadā nesaṃ adhikaraṇaṃ vinicchinitabbaṃ. Vinicchinantehi ca sace alajjussannā hoti, parisā ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbaṃ. Sace bālussannā hoti parisā ‘‘tumhākaṃ sabhāge vinayadhare pariyesathā’’ti vinayadhare pariyesāpetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasamati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.
关于前文所说的情况，在这些责难之语中，如果因某种责难的缘故，在僧团中某处的建筑物上起了火，由此起火的人应当被训斥。训斥的内容是：“你们当以我们确切的决定而心生满足。”若他们说“我们将满足”，则应由僧团将此事处理妥当。然后若有人说：“尊者们，请决定，如果他能宽恕我们，我们便接受。”应当说：“那样的话，应当敬礼此圣地……”等等，之后应宣讲长经便作罢。如果他们长期作恶，堕落没落，分成对立派别后再请求赔偿，当他们停止抵抗时，此事应由他们决定。若决定者不害羞羞辱，则应由上座大会决定此事。若他们羞耻，僧团则以正法、戒律、世尊教法的规则劝诫，并使此事平息，如此应当使有关事宜平息下来。
Tattha ca ‘‘dhammo’’ti bhūtaṃ vatthu. ‘‘Vinayo’’ti codanā sāraṇā ca. ‘‘Satthusāsana’’nti ñattisampadā ca anusāvanasampadā ca. Tasmā codakena vatthusmiṃ ārocite cuditako pucchitabbo ‘‘santametaṃ, no’’ti. Evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ca ñattisampadāya anusāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ. Tatra ce alajjī lajjiṃ codeti, so ca alajjī bālo hoti abyatto nāssa nayo dātabbo. Evaṃ pana vattabbo – ‘‘kimhi naṃ codesī’’ti? Addhā so vakkhati – ‘‘kimidaṃ, bhante, kimhi naṃ nāmā’’ti. Tvaṃ kimhi nampi na jānāsi, na yuttaṃ tayā evarūpena bālena paraṃ codetunti uyyojetabbo nāssa anuyogo dātabbo. Sace pana so alajjī paṇḍito hoti byatto diṭṭhena vā sutena vā ajjhottharitvā sampādetuṃ sakkoti etassa anuyogaṃ datvā lajjisseva paṭiññāya kammaṃ kātabbaṃ.
此处所说“法”是事实的事物，“戒”指的是训斥和恰当的引导环节，“世尊教法”则是达到共识及遵循之义。因此，依据训斥所言，在事由中加以说明且以事实作根据，辅以达到共识及遵循，这事宜便当平息。若羞愧者责难羞愧者，则该羞愧者是无知愚人，不可听信亦不可委以责任。对此应当如此判决：“你为何要责难他？”对方回答说：“尊者，此为何事，何故责难？”对方不懂，既不合宜用那样方式责难愚者，应劝止，且不可听信无理附和。若羞愧者智慧明达，则可凭所闻所见反思提升，接受责任而执行行为则当受赞许。
Sace lajjī alajjiṃ codeti, so ca lajjī bālo hoti abyatto, na sakkoti anuyogaṃ dātuṃ. Tassa nayo dātabbo – ‘‘kimhi naṃ codesi sīlavipattiyā vā ācāravipattiādīsu vā ekissā’’ti. Kasmā pana imasseva evaṃ nayo dātabbo, na itarassa? Nanu na yuttaṃ vinayadharānaṃ agatigamananti? Na yuttameva. Idaṃ pana agatigamanaṃ na hoti, dhammānuggaho nāma eso alajjiniggahatthāya hi lajjipaggahatthāya ca sikkhāpadaṃ paññattaṃ. Tatra alajjī nayaṃ labhitvā ajjhottharanto ehīti, lajjī pana nayaṃ labhitvā diṭṭhe diṭṭhasantānena, sute sutasantānena patiṭṭhāya kathessati, tasmā tassa dhammānuggaho vaṭṭati. Sace pana so lajjī paṇḍito hoti byatto, patiṭṭhāya katheti, alajjī ca ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti, alajjissa paṭiññāya eva kātabbaṃ.
若羞愧者责难无羞愧者，则无羞愧者是愚痴且无知者，不能接受责难。对此判决应为：“你为何在戒律失范或行为失范等事责难他？”为何要如此判决而非他？当然，这是因不当违背持戒义理。该违背非他无由，此谓违背律法。这里的持戒辅助是因羞愧之知而生，亦因羞耻之心而设立的戒律条款。持无羞愧戒者接受决断以改过自新，而羞愧戒者则能凭所见及所闻为据立论，因此持戒辅助得以发展。若是无羞愧者为智慧者，则以立论阐明，而羞愧者则否认并不予承诺，因而应让无羞愧者承诺。
Tadatthadīpanatthañca idaṃ vatthu veditabbaṃ. Tepiṭakacūḷābhayatthero kira lohapāsādassa heṭṭhā bhikkhūnaṃ vinayaṃ kathetvā sāyanhasamaye vuṭṭhāti, tassa vuṭṭhānasamaye dve attapaccatthikā kathaṃ pavattesuṃ. Eko ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti. Atha appāvasese paṭhamayāme therassa tasmiṃ puggale ‘‘ayaṃ patiṭṭhāya katheti, ayaṃ pana paṭiññaṃ na deti, bahūni ca vatthūni osaṭāni addhā etaṃ kataṃ bhavissatī’’ti asuddhaladdhi uppannā. Tato bījanīdaṇḍakena pādakathalikāya saññaṃ datvā ‘‘ahaṃ āvuso vinicchinituṃ ananucchaviko aññena vinicchināpehī’’ti āha. Kasmā bhanteti? Thero tamatthaṃ ārocesi, cuditakapuggalassa kāye ḍāho uṭṭhito, tato so theraṃ vanditvā ‘‘bhante, vinicchinituṃ anurūpena vinayadharena nāma tumhādiseneva bhavituṃ vaṭṭati. Codakena ca īdiseneva bhavituṃ vaṭṭatī’’ti vatvā setakāni nivāsetvā ‘‘ciraṃ kilamitattha mayā’’ti khamāpetvā pakkāmi.
其旨意表述和启示是应当明白知晓的。据说经藏的长老之一于洛哈帕萨达（铜殿）下为比库们讲解戒律，傍晚时分起来。当起身时，两位当事者发生争执。一位说：“那也不存在，那也不存在。”他不作承诺。随后在第一日中，有人诽谤此长老说：“此人说是立论者，却不肯承诺，且故意污秽事物。”长老以教鞭示意说：“好友，我不愿与他争执，也不愿与他争辩。”为何如是？此长老果然如实表明，身上有火起，一见礼敬他的人说：“尊者，当以恰当戒律作决断，责难正该由你们这样进行。”教者也应以此方式责难，并示现笃行。此后他熄灭火焰，说：“我长期犯错了。”便离去。
Evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so neva ‘‘suddho’’ti vattabbo na ‘‘asuddho’’ti. Jīvamatako nāma āmakapūtiko nāma cesa.
如此被羞愧者责难而无羞愧者不作承诺者，虽发多种事由，也不应说其“清净”或“非清净”。这被称为无生命之死物，有名为无智之坏芯。
Sace panassa aññampi tādisaṃ vatthuṃ uppajjati na vinicchinitabbaṃ . Tathā nāsitakova bhavissati. Sace pana alajjīyeva alajjiṃ codeti, so vattabbo ‘‘āvuso tava vacanenāyaṃ kiṃ sakkā vattu’’nti itarampi tatheva vatvā ubhopi ‘‘ekasambhogaparibhogā hutvā jīvathā’’ti vatvā uyyojetabbā, sīlatthāya tesaṃ vinicchayo na kātabbo. Pattacīvarapariveṇādiatthāya pana patirūpaṃ sakkhiṃ labhitvā kātabbo.
若另外有人遇到类似情形，则不应对他做决定，因其如同被消灭。若羞愧者反责难无羞愧者，应当说：“朋友，你的话如何能成立？”他也如此对答：“共结同众，彼此享受生命。”对此应劝止，不必因戒律而做决定。至于持有衣服、外器等关系者，应当获得相应的证据而作处理。
Atha lajjī lajjiṃ codeti, vivādo ca nesaṃ kismiñcideva appamattako hoti, saññāpetvā ‘‘mā evaṃ karothā’’ti accayaṃ desāpetvā uyyojetabbā. Atha panettha cuditakena sahasā viraddhaṃ hoti, ādito paṭṭhāya alajjī nāma natthi. So ca pakkhānurakkhaṇatthāya paṭiññaṃ na deti, ‘‘mayaṃ saddahāma, mayaṃ saddahāmā’’ti bahū uṭṭhahanti. So tesaṃ paṭiññāya ekavāraṃ dvevāraṃ suddho hotu. Atha pana viraddhakālato paṭṭhāya ṭhāne na tiṭṭhati, vinicchayo na dātabbo.
于是羞怯者激起羞怯心，争辩者之中并无一人稍有疏忽，他立定规范教诫曰「当勿如是行」，断然宣布此理，须当兴起。然此处以激发羞怯者之心，顿时生起反感，起因与结果尚未显现所谓羞怯者。彼为保护己方立场，不肯让步，常言「我们坚信，我们深信」，众多如此起立争辩。对此让步者一至二次即可获清净。然反感之时起，基于立场不再停留于此地，亦不得进行决断。
Evaṃ yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakesu paṭipattiṃ ñatvā tassāyeva codanāya sampattivipattijānanatthaṃ ādimajjhapariyosānādīnaṃ vasena vinicchayo veditabbo. Seyyathidaṃ codanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Codanāya ‘‘ahaṃ taṃ vattukāmo, karotu me āyasmā okāsa’’nti evaṃ okāsakammaṃ ādi, otiṇṇena vatthunā codetvā sāretvā vinicchayo majjhe, āpattiyaṃ vā anāpattiyaṃ vā patiṭṭhāpanena samatho pariyosānaṃ.
如是，借由身体方面的激发，在僧团中猛士宿舍内对激发与被激发两端的行为有所认识，唯有借此激发而生起成败之识知，方可判断起始、中段、结束诸期。比如激发行为之始，谁是发起者？中段为何？终止何时？激发者言「我欲如是，贤者请成就我」，由初始的机会行为而开始，经历过程激发，透过保存判别成败，有过失或无过失之建立，直到终结。
Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo? Codanāya dve mūlāni – samūlikā vā amūlikā vā; tīṇi vatthūni – diṭṭhaṃ, sutaṃ, parisaṅkitaṃ; pañca bhūmiyo – kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacitto vakkhāmi no dosantaroti. Imāya ca pana codanāya codakena puggalena ‘‘parisuddhakāyasamācāro nu khomhī’’tiādinā (cūḷava. 399) nayena upālipañcake vuttesu pannarasasu dhammesu patiṭṭhātabbaṃ, cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe cāti.
激发之因据共根有几何？事理有几何？范围几何？激发缘有二种根基——有根或无根；三类事理——所见、所闻、所推断；五种范围——时间说或非常说，存在说或不存在说，轻薄说或粗恶说，有益说或无益说，慈善心说或嗔恨说。关于此激发事，激发者之人须立于『清净身体行止如我是否』等十五事项中，如南传小部论（Cūḷava. 399）所说应当建立，[激发者]还应在两项教义中立定，且须真实且泰然自若。
Appevanāma naṃ imamhā brahmacariyā cāveyyanti api eva nāma naṃ puggalaṃ imamhā seṭṭhacariyā cāveyyaṃ, ‘‘sādhu vatassa sacāhaṃ imaṃ puggalaṃ imamhā brahmacariyā cāveyya’’nti iminā adhippāyena anuddhaṃseyyāti vuttaṃhoti. Padabhājane pana ‘‘brahmacariyā cāveyya’’nti imasseva pariyāyamatthaṃ dassetuṃ ‘‘bhikkhubhāvā cāveyya’’ntiādi vuttaṃ.
若有人言此等人将舍弃此出离道，不应断然如此，因事实上此人须舍弃为最佳行止者，便有言『善哉，我同意此人在此出离道中当舍弃』，以此主张得以反驳。用词上下文『舍弃出离道』只为达到此义，类似亦有言『应舍弃为比库身』等。
Khaṇādīni samayavevacanāni. Taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatteti tasmiṃ khaṇe tasmiṃ laye tasmiṃ muhutte vītivatte. Bhummappattiyā hi idaṃ upayogavacanaṃ.
「瞬间」等时刻词语，乃指彼刻、毁灭时刻、刹那，意谓在彼一刻、彼毁灭时、彼刹那已发生、已灭失、已终结。此语用适用于时节生起失灭之义。
Samanuggāhiyamānaniddese yena vatthunā anuddhaṃsito hotīti catūsu pārājikavatthūsu yena vatthunā codakena cuditako anuddhaṃsito abhibhūto ajjhotthaṭo hoti. Tasmiṃ vatthusmiṃ samanuggāhiyamānoti tasmiṃ codakena vuttavatthusmiṃ so codako anuvijjakena ‘‘kiṃ te diṭṭhaṃ, kinti te diṭṭha’’ntiādinā nayena anuvijjiyamāno vīmaṃsiyamāno upaparikkhiyamāno.
依顺指导法令者，即为于四大巴拉基事物中，能依顺激发者与被激发者而获称赞、能统御彼等激发者、居于上位者。于此事物之中加以依顺者，即被称为依据该激发者之言语，豫先探查其所见、所应知之事，依此指导而省察复核。
Asamanuggāhiyamānaniddese na kenaci vuccamānoti anuvijjakena vā aññena vā kenaci, atha vā diṭṭhādīsu vatthūsu kenaci avuccamāno. Etesañca dvinnaṃ mātikāpadānaṃ parato ‘‘bhikkhu ca dosaṃ patiṭṭhātī’’tiiminā sambandho veditabbo. Idañhi vuttaṃ hoti – ‘‘evaṃ samanuggāhiyamāno vā asamanuggāhiyamāno vā bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati paṭijānāti saṅghādiseso’’ti. Idañca amūlakabhāvassa pākaṭakāladassanatthameva vuttaṃ. Āpattiṃ pana anuddhaṃsitakkhaṇeyeva āpajjati.
对于不能依照原理加以说明的情形，没有任何词句能被称为无声，亦非被遗漏，或者在见地等内容上有任何词句未被陈说。这里应当区分两种讷言目录的关联，其后注云：「比库若存有罪，则与之有关。」此处所述为：「如此依照是否遵循，与违背原理者，无论哪一者，比库若犯过罪，则凭此罪故坐立承认并加以懊悔，即属于僧团修戒处分。」此语乃显露出戒律违反根本性质的理据。违犯事故，乃于被察觉瞬间即生。
Idāni ‘‘amūlakañceva taṃ adhikaraṇaṃ hotī’’ti ettha yasmā amūlakalakkhaṇaṃ pubbe vuttaṃ, tasmā taṃ avatvā apubbameva dassetuṃ ‘‘adhikaraṇaṃ nāmā’’tiādimāha. Tattha yasmā adhikaraṇaṃ adhikaraṇaṭṭhena ekampi vatthuvasena nānā hoti, tenassa taṃ nānattaṃ dassetuṃ ‘‘cattāri adhikaraṇāni vivādādhikaraṇa’’ntiādimāha. Ko pana so adhikaraṇaṭṭho, yenetaṃ ekaṃ hotīti? Samathehi adhikaraṇīyatā. Tasmā yaṃ adhikicca ārabbha paṭicca sandhāya samathā vattanti, taṃ ‘‘adhikaraṇa’’nti veditabbaṃ.
此处说「某种根本犯过罪的案由」，因为先前已说过根本事理的特性，故此承接之前只为先行显现故述称『名为案由』。又案由不止一个因子，而是多样因缘，所以为显示多样性，言『案由有四，争议案由』等。那何为此处所说唯一案由？乃指以平息事务方法稳妥处理而言。由此依因起诸增开，谓之以平息行持为案由者，乃应当认识为案由。
Aṭṭhakathāsu pana vuttaṃ – ‘‘adhikaraṇanti keci gāhaṃ vadanti, keci cetanaṃ, keci akkhantiṃ keci vohāraṃ, keci paṇṇatti’’nti. Puna evaṃ vicāritaṃ ‘‘yadi gāho adhikaraṇaṃ nāma, eko attādānaṃ gahetvā sabhāgena bhikkhunā saddhiṃ mantayamāno tattha ādīnavaṃ disvā puna cajati, tassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati. Yadi cetanā adhikaraṇaṃ, ‘‘idaṃ attādānaṃ gaṇhāmī’’ti uppannā cetanā nirujjhati. Yadi akkhanti adhikaraṇaṃ, akkhantiyā attādānaṃ gahetvāpi aparabhāge vinicchayaṃ alabhamāno vā khamāpito vā cajati. Yadi vohāro adhikaraṇaṃ, kathento āhiṇḍitvā aparabhāge tuṇhī hoti niravo, evamassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati, tasmā paṇṇatti adhikaraṇanti.
又于注疏中说：“某些称案由为行为之握持，某些谓意念，某些谓语言，有些谓话语交往，有些谓纪事。”再如此思量：“若握持为案由，即一意愿握取，自集会中比库集体共议时，见此障碍便舍弃，则该案由已得平息。若意念为案由，即思维『吾今握持此意』之念头起已而灭。若语言为案由，则以语言握持一部分起执，对别部分怀不舍或放弃。若言语交往为案由，则叙说完毕后，别处趋于寂静无声，故此案由得以平息，故而称为纪事案由。”
Taṃ panetaṃ ‘‘methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā…pe… evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyanti ca vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata’’nti ca evamādīhi virujjhati. Na hi te paṇṇattiyā kusalādibhāvaṃ icchanti, na ca ‘‘amūlakena pārājikena dhammenā’’ti ettha āgato pārājikadhammo paṇṇatti nāma hoti. Kasmā? Accantaakusalattā. Vuttampi hetaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata’’nti (pari. 303).
对此「交合法犯根本罪及其部分所犯罪……此为犯事案由，犯事案由之部分谓之争议案由，或为善，或为恶，或未定」等语有所违背。诚然众纪事并非希望具有善恶三性，且此处奉持根本犯戒者来说，根本犯戒业理非谓纪事名。何故？因其彻底恶劣之性质。尚有言曰：“犯事案由可善可恶可未定”（章节 303）。
Yañcetaṃ ‘‘amūlakena pārājikenā’’ti ettha amūlakaṃ pārājikaṃ niddiṭṭhaṃ, tassevāyaṃ ‘‘amūlakañceva taṃ adhikaraṇaṃ hotī’’ti paṭiniddeso, na paṇṇattiyā na hi aññaṃ niddisitvā aññaṃ paṭiniddisati. Yasmā pana yāya paṇṇattiyā yena abhilāpena codakena so puggalo pārājikaṃ dhammaṃ ajjhāpannoti paññatto, pārājikasaṅkhātassa adhikaraṇassa amūlakattā sāpi paññatti amūlikā hoti, adhikaraṇe pavattattā ca adhikaraṇaṃ. Tasmā iminā pariyāyena paṇṇatti ‘‘adhikaraṇa’’nti yujjeyya, yasmā vā yaṃ amūlakaṃ nāma adhikaraṇaṃ taṃ sabhāvato natthi, paññattimattameva atthi. Tasmāpi paṇṇatti adhikaraṇanti yujjeyya. Tañca kho idheva na sabbattha. Na hi vivādādīnaṃ paṇṇatti adhikaraṇaṃ. Adhikaraṇaṭṭho pana tesaṃ pubbe vuttasamathehi adhikaraṇīyatā. Iti iminā adhikaraṇaṭṭhena idhekacco vivādo vivādo ceva adhikaraṇañcāti vivādādhikaraṇaṃ. Esa nayo sesesu .
此处所谓“以根本犯戒为案由”，即指根本犯戒被明说，由此而来此谓“某种根本案由”，然而非称为纪事而是明说根本案由。盖缘纪事是依名称和代称遂言，譬如某人被称念犯戒事理时，此犯戒案由之根本性质即为本质造成，因其事理生成，归属案由。故应以此替代称谓“案由”，盖因所谓根本案由实无实体，唯为称谓。故此纪事亦当被称案由。但此说并非适用于所有处境。因争执等诸纪事，非为案由。案由所在地曾为此前所论之通过平息得治所也。由此以案由为基础，本地若有某些争执，既是争执，亦是案由中争辩事由，故名争议案由。此理为终结。
Tattha ‘‘idha bhikkhū vivadanti dhammoti vā adhammoti vā’’ti evaṃ aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādo vivādādhikaraṇaṃ. ‘‘Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā’’ti evaṃ catasso vipattiyo nissāya uppanno anuvādo anuvādādhikaraṇaṃ. ‘‘Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇa’’nti evaṃ āpattiyeva āpattādhikaraṇaṃ. ‘‘Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti (cūḷava. 215) evaṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ.
且彼处谓：「此处比库于法事或非法事中争论」依此可得十八种异说起由而成争议案由。又谓：「此处比库因戒律过失相劝」此趣产生基于四种过失之相劝，名为劝责案由。又五种过失聚集点判为犯事案由，七种过失谓为犯事案由。又谓曰：「该僧团之任务责当行者为默察、登记、二次登记、四次登记」诸任务繁分故是则为四种僧事任务案由。
Imasmiṃ panatthe pārājikāpattisaṅkhātaṃ āpattādhikaraṇameva adhippetaṃ. Sesāni atthuddhāravasena vuttāni, ettakā hi adhikaraṇasaddassa atthā. Tesu pārājikameva idha adhippetaṃ. Taṃ diṭṭhādīhi mūlehi amūlakañceva adhikaraṇaṃ hoti. Ayañca bhikkhu dosaṃ patiṭṭhāti, paṭicca tiṭṭhati ‘‘tucchakaṃ mayā bhaṇita’’ntiādīni vadanto paṭijānāti. Tassa bhikkhuno anuddhaṃsitakkhaṇeyeva saṅghādisesoti ayaṃ tāvassa sapadānukkamaniddesassa sikkhāpadassa attho.
在此事上，仅以『犯有重戒过失』作为适用的过失处理法门。其余的都是为阐明意义而说，在此即为处理法门名称的意义。由此说，『犯重戒过失』在这里是唯一被适用的法门。以见解等根基而言，处理法门若无根基则为无根本处理法门。此外，比库一旦承认罪过，即承认自己犯过，说“我说的是无足轻重的事情”等语，由此自招罪责。对于这位比库，当下未加宽恕即为犯有『僧团中等罪』。这是此处逐步依照律藏条文所述学习戒法的意义所在。
§387
387. Idāni yāni tāni saṅkhepato diṭṭhādīni codanāvatthūni vuttāni, tesaṃ vasena vitthārato āpattiṃ ropetvā dassento ‘‘adiṭṭhassa hotī’’tiādimāha. Tattha adiṭṭhassa hotīti adiṭṭho assa hoti. Etena codakena adiṭṭho hoti, so puggalo pārājikaṃ dhammaṃ ajjhāpajjantoti attho. Esa nayo asutassa hotītiādīsupi.
387. 现在此前所简说的以见解等为起因的劝诫因缘，因该等因素，详细说明并记载其过失，指出“此人为犯有见戒者”等语。在此处，所谓犯见戒者，即指为犯见戒。借此劝诫，谓此人犯有重戒过失。此理亦适用于如“逆解”等表达。
Diṭṭho mayāti diṭṭhosi mayāti vuttaṃ hoti. Esa nayo suto mayātiādīsupi. Sesaṃ adiṭṭhamūlake uttānatthameva. Diṭṭhamūlake pana tañce codeti ‘‘suto mayā’’ti evaṃ vuttānaṃ suttādīnaṃ ābhāvena amūlakattaṃ veditabbaṃ.
用语“犯戒我也”、“犯戒我为”等是已明说的。此理亦适用于“闻此我也”等。其余都是以见戒为根本的阐明意义。至于以见戒为依止者，则又劝谕称“我闻此”等。由此经文内涵与含义，应能辨识其无根本立场。
Sabbasmiṃyeva ca imasmiṃ codakavāre yathā idhāgatesu ‘‘pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosī’’ti imesu vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hoti, evaṃ aññatra āgatesu ‘‘dussīlo, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto , assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto’’ti imesupi vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hotiyeva.
在此劝诫因缘中，于所有情境中，正如经上告知“汝犯重戒，非比库，非善子”等语，于这些语句中，每句各自均为犯有僧团中等罪的标志。除此之外，在他方来人言辞中，如“恶行、不善法、不洁恶行、暗地行恶、非比库不服从比库规则、违犯梵行规则、世间流俗者、污秽之徒、外道、叛教者”等言语中，每句亦各是犯都有僧团中等罪的表现。
‘‘Natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti imāni pana suddhāni sīsaṃ na enti, ‘‘dussīlosi natthi tayā saddhiṃ uposatho vā’’ti evaṃ dussīlādipadesu pana ‘‘pārājikaṃ dhammaṃ ajjhāpannosī’’tiādipadesu vā yena kenaci saddhiṃ ghaṭitāneva sīsaṃ enti, saṅghādisesakarāni honti.
“没有与她共同参与的优婆塞戒或禁止日戒或僧团法务”等这类语句，虽纯净清净，但并不计为薰染；但在“为恶行者，未与她同修优婆塞戒”等恶劣语句中，以及“犯重戒”等语句中，只要与某处共生受，均构成薰染关系，是犯僧团中等罪的起因。
Mahāpadumatthero panāha – ‘‘na kevalaṃ idha pāḷiyaṃ anāgatāni ‘dussīlo pāpadhammo’tiādipadāneva sīsaṃ enti, ‘koṇṭhosi mahāsāmaṇerosi, mahāupāsakosi, jeṭṭhabbatikosi, nigaṇṭhosi, ājīvakosi, tāpasosi, paribbājakosi, paṇḍakosi, theyyasaṃvāsakosi, titthiyapakkantakosi, tiracchānagatosi, mātughātakosi, pitughātakosi, arahantaghātakosi, saṅghabhedakosi, lohituppādakosi, bhikkhunīdūsakosi, ubhatobyañjanakaosī’ti imānipi sīsaṃ entiyevā’’ti. Mahāpadumattheroyeva ca ‘‘diṭṭhe vematikotiādīsu yadaggena vematiko tadaggena no kappeti, yadaggena no kappeti tadaggena nassarati, yadaggena nassarati tadaggena pamuṭṭho hotī’’ti vadati.
大婆卢摩长老说：“不仅此处《巴利律藏》中未来世有‘恶行者、不善法’等语句构成薰染，‘小沙玛内拉、大优婆塞、资深长老、泥洹者、阿耆尼、苦行者、游方者、同性恋者、妖术修行者、外道、杀母者、杀父者、杀阿拉汉者、破坏僧团者、出血者、污辱比库尼者、双重恶行者’等语句，同样构成薰染。”此大婆卢摩更说：“在‘犯见戒者’之类语句中，以某人作比较，其彼者不犯戒，而彼者犯戒；以彼者不犯戒为准，彼者更显为愚痴。”
Mahāsumatthero pana ekekaṃ dvidhā bhinditvā catunnampi pāṭekkaṃ nayaṃ dasseti. Kathaṃ? Diṭṭhe vematikoti ayaṃ tāva dassane vā vematiko hoti puggale vā, tattha ‘‘diṭṭho nukho mayā na diṭṭho’’ti evaṃ dassane vematiko hoti. ‘‘Ayaṃ nukho mayā diṭṭho añño’’ti evaṃ puggale vematiko hoti. Evaṃ dassanaṃ vā no kappeti puggalaṃ vā, dassanaṃ vā nassarati puggalaṃ vā, dassanaṃ vā pamuṭṭho hoti puggalaṃ vā. Ettha ca vematikoti vimatijāto. No kappetīti na saddahati. Nassaratīti asāriyamāno nassarati. Yadā pana taṃ ‘‘asukasmiṃ nāma bhante ṭhāne asukasmiṃ nāma kāle’’ti sārenti tadā sarati. Pamuṭṭhoti yo tehi tehi upāyehi sāriyamānopi nassaratiyevāti . Etenevupāyena codāpakavāropi veditabbo, kevalañhi tattha ‘‘mayā’’ti parihīnaṃ, sesaṃ codakavārasadisameva.
大苏摩长老对各句分别以两法分解，分成四句，单独示现诠释。如何示现？见曰“否认者”，指当下示现之人或该处之人，若其言“我未见此”，此即为否认者示现；若言“此为我所见，彼为他人”，此即为该人示现。因此示现或毁损某人，或示现或解放某人，或令其迷乱。这里所谓否认者，即不信者也。不信即不受；毁损者则为非师，令毁损。至于“在不善地、不适时”而毁损，则灭除。迷乱者则以种种方法，虽有所信亦为毁损。由此应知，对于如“我所见”等词，乃是反议信号，其他则为信号犹如其余注释所示。
§389
389. Tato paraṃ āpattibhedaṃ anāpattibhedañca dassetuṃ ‘‘asuddhe suddhadiṭṭhī’’tiādikaṃ catukkaṃ ṭhapetvā ekamekaṃ padaṃ catūhi catūhi bhedehi niddiṭṭhaṃ, taṃ sabbaṃ pāḷinayeneva sakkā jānituṃ. Kevalaṃ hetthādhippāyabhedo veditabbo. Ayañhi adhippāyo nāma – cāvanādhippāyo, akkosādhippāyo, kammādhippāyo, vuṭṭhānādhippāyo, uposathapavāraṇaṭṭhapanādhippāyo, anuvijjanādhippāyo, dhammakathādhippāyoti anekavidho. Tattha purimesu catūsu adhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ. Okāsaṃ kārāpetvāpi ca sammukhā amūlakena pārājikena anuddhaṃsentassa saṅghādiseso. Amūlakena saṅghādisesena anuddhaṃsentassa pācittiyaṃ. Ācāravipattiyā anuddhaṃsentassa dukkaṭaṃ. Akkosādhippāyena vadantassa pācittiyaṃ. Asammukhā pana sattahipi āpattikkhandhehi vadantassa dukkaṭaṃ. Asammukhā eva sattavidhampi kammaṃ karontassa dukkaṭameva.
接着应分别示现犯戒与非犯戒之别，设立“净与不净之见”等四法，以单字四重分解示现，所有皆依经典律藏教义可知。此处独应知戒律中所说诸“触犯”之法。所谓触犯有如阐述的多种依止法：制戒依止、戒怒依止、业因依止、起立依止、守斋依止、弃漏依止、法讲依止等，多种依止法中，前四有时造作不宜业。造作不宜时，即使守律中的严重戒罪、违反戒律的戒罚、戒律受责等，依律有应处理之法，戒律受罚之法等。
Kurundiyaṃ pana ‘‘vuṭṭhānādhippāyena ‘tvaṃ imaṃ nāma āpattiṃ āpanno taṃ paṭikarohī’ti vadantassa okāsakiccaṃ natthī’’ti vuttaṃ. Sabbattheva pana ‘‘uposathapavāraṇaṃ ṭhapentassa okāsakammaṃ natthī’’ti vuttaṃ. Ṭhapanakkhettaṃ pana jānitabbaṃ. ‘‘Suṇātu me bhante saṅgho ajjuposatho pannaraso yadi saṅghassa pattakallaṃ saṅgho uposathaṃ kareyya’’ti etasmiñhi re-kāre anatikkanteyeva ṭhapetuṃ labbhati. Tato paraṃ pana yya-kāre patte na labbhati. Esa nayo pavāraṇāya. Anuvijjakassāpi osaṭe vatthusmiṃ ‘‘atthetaṃ tavā’’ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi.
库伦迪亚曾言“关于起立依止，转告‘你犯了此罪应悔过’之语，是无误之责罚”。普遍亦有“守斋依止罪，无责罚”。应知守斋依止的设定场所规则。闻曰：“比库，今僧只守十五斋日，若僧团发生分裂，僧团亦当守斋。”此途中，不合时机者不合律义。此即责罚守斋依止规定。至于弃漏依止，若于所应去处议论“你该守此”，亦无责罚。
Dhammakathikassāpi dhammāsane nisīditvā ‘‘yo idañcidañca karoti, ayaṃ bhikkhu assamaṇo’’tiādinā nayena anodissa dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā ‘‘asuko ca asuko ca assamaṇo anupāsako’’ti katheti, dhammāsanato orohitvā āpattiṃ desetvā gantabbaṃ. Yaṃ pana tattha tattha ‘‘anokāsaṃ kārāpetvā’’ti vuttaṃ tassa okāsaṃ akārāpetvāti evamattho veditabbo, na hi koci anokāso nāma atthi, yamokāsaṃ kārāpetvā āpattiṃ āpajjati, okāsaṃ pana akārāpetvā āpajjatīti. Sesaṃ uttānameva.
梵说法者也无责罚，乃至坐法座言“为法言论之者，为不善出家人”。若其言语定规“恶与恶，非善出家，不修者”，则离座，应受惩戒。被问“于何时何地祭此罚”，当知此罚若不为，即为犯罪，若行负责罚，则无罪。仅此而已。
Samuṭṭhānādīsu tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
于烦恼贫困等三重大烦恼中，身、心、身心俱生起，即所谓三种烦恼。此烦恼包括行为、知觉释放、认知、世俗行、身业、语业、不善心及痛苦受。
Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā. · 第一恶意嗔害学处注释结束。
9. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā九、第二恶意嗔害学处注释
§391
391.Tena samayena buddho bhagavāti dutiyaduṭṭhadosasikkhāpadaṃ. Tattha handa mayaṃ āvuso imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomāti te kira paṭhamavatthusmiṃ attano manorathaṃ sampādetuṃ asakkontā laddhaniggahā vighātappattā ‘‘idāni jānissāmā’’ti tādisaṃ vatthuṃ pariyesamānā vicaranti. Athekadivasaṃ disvā tuṭṭhā aññamaññaṃ oloketvā evamāhaṃsu – ‘‘handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomā’’ti, ‘‘dabbo mallaputto nāmāya’’nti evamassa nāmaṃ karomāti vuttaṃ hoti. Esa nayo mettiyaṃ nāma bhikkhuninti etthāpi.
当时世尊施以第二誓戒——恶意不倒之戒。彼时我们各位善友，因无法实现自我愿望而阻滞进境，见此情境，便同声说：“看哪，我们这名为答巴马喇子的牛羔起来吧。”大家彼此相视，欢喜，决意给予此名。此办法乃以慈爱命名比库，亦是此处用名。
Te bhikkhū mettiyabhumajake bhikkhū anuyuñjiṃsūti evaṃ anuyuñjiṃsu –‘‘āvuso, kuhiṃ tumhehi dabbo mallaputto mettiyāya bhikkhuniyā saddhiṃ diṭṭho’’ti? ‘‘Gijjhakūṭapabbatapāde’’ti. ‘‘Kāya velāya’’ti? ‘‘Bhikkhācāragamanavelāyā’’ti. Āvuso dabba ime evaṃ vadanti – ‘‘tvaṃ tadā kuhi’’nti? ‘‘Veḷuvane bhattāni uddisāmī’’ti. ‘‘Tava tāya velāya veḷuvane atthibhāvaṃ ko jānātī’’ti? ‘‘Bhikkhusaṅgho, bhante’’ti. Te saṅghaṃ pucchiṃsu – ‘‘jānātha tumhe tāya velāya imassa veḷuvane atthibhāva’’nti. ‘‘Āma, āvuso, jānāma, thero sammutiladdhadivasato paṭṭhāya veḷuvaneyevā’’ti. Tato mettiyabhumajake āhaṃsu – ‘‘āvuso, tumhākaṃ kathā na sameti, kacci no lesaṃ oḍḍetvā vadathā’’ti. Evaṃ te tehi bhikkhūhi anuyuñjiyamānā āma āvusoti vatvā etamatthaṃ ārocesuṃ.
那些比库彼此团结亲近，彼此偕行——他们如此亲近交往。问曰：‘尊者，在哪儿你们见过带着慈爱的比库尼和答巴·马喇子同去？’答曰：‘在吉甲窟山脚下。’‘何时？’‘在比库行持行脚之时。’尊者们说：‘答巴·马喇子当时在哪儿？’答曰：‘在竹林中往饭处去。’‘你们当时在竹林中他的情状谁知？’答曰：‘是比库僧团，尊者。’他们问僧团：‘你们知道那时竹林中他的情状吗？’答曰：‘知道，尊者，长老当日记得，正于竹林。’于是亲近相交的比库们便说：‘尊者，你们的话不合，莫非因嫉妒而说谎乎？’他们互相这样交往，承认此旨。
Kiṃpana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassāti ettha aññabhāgassa idaṃ, aññabhāgo vā assa atthīti aññabhāgiyaṃ. Adhikaraṇanti ādhāro veditabbo, vatthu adhiṭṭhānanti vuttaṃ hoti. Yo hi so ‘‘dabbo mallaputto nāmā’’ti chagalako vutto, so yvāyaṃ āyasmato dabbassa mallaputtassa bhāgo koṭṭhāso pakkho manussajāti ceva bhikkhubhāvo ca tato aññassa bhāgassa koṭṭhāsassa pakkhassa hoti tiracchānajātiyā ceva chagalakabhāvassa ca so vā aññabhāgo assa atthīti tasmā aññabhāgiyasaṅkhyaṃ labhati. Yasmā ca tesaṃ ‘‘imaṃ mayaṃ dabbaṃ mallaputtaṃ nāma karomā’’ti vadantānaṃ tassā nāmakaraṇasaññāya ādhāro vatthu adhiṭṭhānaṃ, tasmā adhikaraṇanti veditabbo. Tañhi sandhāya ‘‘te bhikkhū aññabhāgiyassa adhikaraṇassā’’ti āhaṃsu, na vivādādhikaraṇādīsu aññataraṃ. Kasmā? Asambhavato. Na hi te catunnaṃ adhikaraṇānaṃ kassaci aññabhāgiyassa adhikaraṇassa kañcidesaṃ lesamattaṃ upādiyiṃsu. Na ca catunnaṃ adhikaraṇānaṃ leso nāma atthi. Jātilesādayo hi puggalānaṃyeva lesā vuttā, na vivādādhikaraṇādīnaṃ. Idañca ‘‘dabbo mallaputto’’ti nāmaṃ tassa aññabhāgiyādhikaraṇabhāve ṭhitassa chagalakassa koci deso hoti theraṃ amūlakena pārājikena anuddhaṃsetuṃ lesamatto.
‘诸位尊者，答巴·马喇子被视为世间的某一类成员，所谓“他属异类”者，意谓此处有异类存在。所谓“属”是指其应给之依据，称为根据。譬如称作“答巴·马喇子”者，那名号被指为异类之一种或一类，那名号的所有者即为该类之成员。‘答巴·马喇子’名号来自于说出此名号之人们的约定与认可，故此‘属’必须被认知为此名号基础上的归属。由此故曰‘这些比库是异类成员’说此而非说他们因争论等事，而争论之事不可能如此。四类争执之事，无一带偏见之色。族群等区别乃众生的差别，并非争执之事。于是‘答巴·马喇子’这一名号，作为其异类归属之基准，相应的异类属性无人能以轻薄之根本巴拉基罪将其废黜。’
Ettha ca dissati apadissati assa ayanti voharīyatīti deso. Jātiādīsu aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso. Jātiādīnaṃyeva aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Tato paraṃ uttānatthameva. Sikkhāpadapaññattiyampi ayamevattho. Padabhājane pana yassa aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya , taṃ yasmā aṭṭhuppattivaseneva āvibhūtaṃ, tasmā na vibhattanti veditabbaṃ.
此处所显，所谓显现与不显现，即所谓存在。称性等于‘族群’等语句，是特定族群之代表词。亦有依相互关系、修习勤苦而聚合为竞争者的称呼，称为偏执。在族群一说中，也是特定族群代表词。随后即达到较高义理。戒律戒文是依此为根本。若因某异类的所属产生轻率遗弃戒律行为，因其显然不稳固，不应如此分派。
§393
393. Yāni pana adhikaraṇanti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇāni, tesaṃ aññabhāgiyatā ca tabbhāgiyatā ca yasmā apākaṭā jānitabbā ca vinayadharehi, tasmā vacanasāmaññato laddhaṃ adhikaraṇaṃ nissāya taṃ āvikaronto ‘‘aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā’’tiādimāha. Yā ca sā avasāne āpattaññabhāgiyassa adhikaraṇassa vasena codanā vuttā, tampi dassetuṃ ayaṃ sabbādhikaraṇānaṃ tabbhāgiyaaññabhāgiyatā samāhaṭāti veditabbā.
“三百九十三”号称，‘所谓争执之事乃通常言辞说出的四类争执，故其异类归属及同类归属性，是应由律章明白认识的。依此常见语表达得成争执，因而有‘异类成员争执’之说。文末所载因异类成员在争执领域内惹事生非，显示诸争执中同类异类归属性的确认。’
Tattha ca āpattaññabhāgiyaṃ vāti paṭhamaṃ uddiṭṭhattā ‘‘kathañca āpatti āpattiyā aññabhāgiyā hotī’’ti niddese ārabhitabbe yasmā āpattādhikaraṇassa tabbhāgiyavicāraṇāyaṃyeva ayamattho āgamissati, tasmā evaṃ anārabhitvā ‘‘kathañca adhikaraṇaṃ adhikaraṇassa aññabhāgiya’’nti pacchimapadaṃyeva gahetvā niddeso āraddhoti veditabbo.
文中说‘异类成员争执’一说，最初揭示何以因争执行为而成为异类成员之理，当加说明。因争执争执者之实质即为争执中异类成员的考量，故此未正说‘争执为争执中的异类成员’，而后面才着手说明。
Tattha aññabhāgiyavāro uttānatthoyeva. Ekamekañhi adhikaraṇaṃ itaresaṃ tiṇṇaṃ tiṇṇaṃ aññabhāgiyaṃ aññapakkhiyaṃ aññakoṭṭhāsiyaṃ hoti, vatthuvisabhāgattā, tabbhāgiyavāre pana vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ tappakkhiyaṃ taṃkoṭṭhāsiyaṃ vatthusabhāgattā, tathā anuvādādhikaraṇaṃ anuvādādhikaraṇassa. Kathaṃ? Buddhakālato paṭṭhāya hi aṭṭhārasa bhedakaravatthūni nissāya uppannavivādo ca idāni uppajjanakavivādo ca vatthusabhāgatāya ekaṃ vivādādhikaraṇameva hoti, tathā buddhakālato paṭṭhāya catasso vipattiyo nissāya uppannaanuvādo ca idāni uppajjanakaanuvādo ca vatthusabhāgatāya ekaṃ anuvādādhikaraṇameva hoti. Yasmā pana āpattādhikaraṇaṃ āpattādhikaraṇassa sabhāgavisabhāgavatthuto sabhāgasarikkhāsarikkhato ca ekaṃsena tabbhāgiyaṃ na hoti, tasmā āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyanti vuttaṃ. Tattha ādito paṭṭhāya aññabhāgiyassa paṭhamaṃ niddiṭṭhattā idhāpi aññabhāgiyameva paṭhamaṃ niddiṭṭhaṃ, tattha aññabhāgiyattañca parato tabbhāgiyattañca vuttanayeneva veditabbaṃ.
文中异类归属之序为上文所述。每一争执事由均有三分彼此异类归属之分，故按事由种类而分属同类成员异类成员。争执中所涉各类争执依所属律文不同而分类，如佛时以十八种分事由之类型而立，现今则多起争执依事由类别可归为一争执事由。如是，因争执事由中不同成员归属问题，故其能为异类或同类成员皆可，故说‘争执争执者之争执事由，既是同类亦是异类’。首要争执之属异类者，依此判别而判异类，其异类及同类属性前后配合不得忽视。
Kiccādhikaraṇaṃkiccādhikaraṇassa tabbhāgiyanti ettha pana buddhakālato paṭṭhāya cattāri saṅghakammāni nissāya uppannaṃ adhikaraṇañca idāni cattāri saṅghakammāni nissāya uppajjanakaṃ adhikaraṇañca sabhāgatāya sarikkhatāya ca ekaṃ kiccādhikaraṇameva hoti. Kiṃ pana saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇaṃ, udāhu saṅghakammānamevetaṃ adhivacananti? Saṅghakammānamevetaṃ adhivacanaṃ. Evaṃ santepi saṅghakammaṃ nāma ‘‘idañcidañca evaṃ kattabba’’nti yaṃ kammalakkhaṇaṃ manasikaroti taṃ nissāya uppajjanato purimaṃ purimaṃ saṅghakammaṃ nissāya uppajjanato ca saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇanti vuttaṃ.
职责事由是职责事由的部分，在此就佛陀时代以来，以四种僧团行为为依靠而生起的职责事由。本时亦依四种僧团行为而生起，对出席者、体罚者等各自仅有一项职责事由。若问依僧团行为生起的职责事由是否称为职责事由，举例即指作为僧团行为本身的是职责事由。即由此而起的称谓是“依僧团行为生起的职责事由”。虽然如此，所谓僧团行为，即是“应当如此行此此事”的行为特性，依此而生起的各个前项僧团行为，以及依其所生起之僧团行为而言，即称为职责事由，已经如此被宣说。
§394
394.Kiñci desaṃ lesamattaṃ upādāyāti ettha pana yasmā desoti vā lesamattoti vā pubbe vuttanayeneva byañjanato nānaṃ atthato ekaṃ, tasmā ‘‘leso nāma dasa lesā jātileso nāmaleso’’tiādimāha. Tattha jātiyeva jātileso. Esa nayo sesesu.
394.何谓取法的细微差别？此中因‘取法’或‘细微’二词在先说文本中用意各异，仅指某一意义，所以云：“取法名为十种取法，分别为出生取法等。”其中出生取法即为出生取法，此说法区分为余种。
§395
395. Idāni tameva lesaṃ vitthārato dassetuṃ yathā taṃ upādāya anuddhaṃsanā hoti tathā savatthukaṃ katvā dassento ‘‘jātileso nāma khattiyo diṭṭho hotī’’tiādimāha. Tattha khattiyo diṭṭho hotīti añño koci khattiyajātiyo iminā codakena diṭṭho hoti. Pārājikaṃ dhammaṃ ajjhāpajjantoti methunadhammādīsu aññataraṃ āpajjanto. Aññaṃ khattiyaṃ passitvācodetīti atha so aññaṃ attano veriṃ khattiyajātiyaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ codeti ‘‘khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvaṃ khattiyo, pārājikaṃ dhammaṃ ajjhāpannosī’’ atha vā ‘‘tvaṃ so khattiyo, na añño, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi asakyaputtiyosi natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya vācāya saṅghādisesassa. Ettha ca tesaṃ khattiyānaṃ aññamaññaṃ asadisassa tassa tassa dīghādino vā diṭṭhādino vā vasena aññabhāgiyatā khattiyajātipaññattiyā ādhāravasena adhikaraṇatā ca veditabbā, etenupāyena sabbapadesu yojanā veditabbā.
395.现在为详细展示该取法的内容，依托于取法而具体说明为：“出生取法者，见为出身王族之人。”其中“见为出身王族”，意指另一王族成员被此人以指责为出身王族。犯巴拉基戒者相互指控，如在妍缘等戒中一方指控另一方；见他王族即指责他，对自己敌对的王族比库见后一比库之出身为王族，即指称该比库坏犯巴拉基戒。然后此人向该比库称：“我见你犯巴拉基戒，你即应犯此戒。”或者说：“不是别人，你就是犯巴拉基戒者，不具比库礼，不得与之共住，亦无共修之法。”此为因言语而犯沙罚的场合。至于这些王族间彼此不信任，各有长短眼，或为敌视，应以王族身份为缘由判断属地或户籍，而按照此因缘技巧，在各处应有所依怙的判断方法。
§400
400. Pattalesaniddese ca sāṭakapattoti lohapattasadiso susaṇṭhāno succhavi siniddho bhamaravaṇṇo mattikāpatto vuccati. Sumbhakapattoti pakatimattikāpatto.
400.在山叶经中称为铁布帛，这是一种铁质的坚固织物，色泽如蜂蜜色，光泽鲜明，称为瓦斯色之布。棉布帛则称为柔软棉布帛。
§406
406. Yasmā pana āpattilesassa ekapadeneva saṅkhepato niddeso vutto, tasmā vitthāratopi taṃ dassetuṃ ‘‘bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī’’tiādi vuttaṃ. Kasmā panassa tattheva niddesaṃ avatvā idha visuṃ vuttoti? Sesaniddesehi asabhāgattā. Sesaniddesā hi aññaṃ disvā aññassa codanāvasena vuttā. Ayaṃ pana ekameva aññaṃ āpattiṃ āpajjantaṃ disvā aññāya āpattiyā codanāvasena vutto. Yadi evaṃ kathaṃ aññabhāgiyaṃ adhikaraṇaṃ hotīti? Āpattiyā. Teneva vuttaṃ – ‘‘evampi āpattaññabhāgiyañca hoti leso ca upādinno’’ti. Yañhi so saṅghādisesaṃ āpanno taṃ pārājikassa aññabhāgiyaṃ adhikaraṇaṃ. Tassa pana aññabhāgiyassa adhikaraṇassa leso nāma yo so sabbakhattiyānaṃ sādhāraṇo khattiyabhāvo viya sabbāpattīnaṃ sādhāraṇo āpattibhāvo. Etenupāyena sesāpattimūlakanayo codāpakavāro ca veditabbo.
406.既然在出类枯叶等主题中只以一语简约说明，故亦须详细示现：“比库犯沙罚时见”，如是语已明确宣说。为何不直述本经为此？此因部分说法在次第说明中相互辅助。其中部分说明在指出一方犯戒后，由另一方以指控言语言明。此人因见一他人犯戒而加以指控，由此生二者的相互附带关系。若如此，何以讲有他方附带之事？以缘于犯戒事实故有附带。以此论，所言“附带者同时有，且与取法相关。”于所犯者的附带事项，即为通于各王族之共同性质，如同一切法共通的性质。故应察知依赖附带事项的主导规定差别者及其适用转移之法则。
§408
408.Anāpatti tathāsaññī codeti vā codāpeti vāti ‘‘pārājikaṃyeva ayaṃ āpanno’’ti yo evaṃ tathāsaññī codeti vā codāpeti vā tassa anāpatti. Sesaṃ sabbattha uttānameva. Samuṭṭhānādīnipi paṭhamaduṭṭhadosasadisānevāti.
408.若有人言“无犯戒意”，却作出指责或谴责，谓“此人即犯巴拉基戒。”彼此相互认知或谴责者，则无犯戒意。对于其他事项一律以名义作论，谓其由来等称为首要恶行。
Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā. · 第二恶意嗔害学处注释结束。
10. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā十、第一僧团破裂学处释义
§409
409.Tenasamayena buddho bhagavāti saṅghabhedasikkhāpadaṃ. Tattha atha kho devadattotiādīsu yo ca devadatto, yathā ca pabbajito, yena ca kāraṇena kokālikādayo upasaṅkamitvā ‘‘etha mayaṃ āvuso samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti āha. Taṃ sabbaṃ saṅghabhedakkhandhake (cūḷava. 343) āgatameva. Pañcavatthuyācanā pana kiñcāpi tattheva āgamissati. Atha kho idhāpi āgatattā yadettha vattabbaṃ, taṃ vatvāva gamissāma.
409.于是，当时世尊制定了分裂弟子的戒律。此中，有一位名为迭瓦达特等天人的比库，他在出家之后，带着原因来到可卡利卡等地，说道『我们这些比库，要在此处与沙门果德玛的僧团制造分裂，这是车轮之别（分裂）的种子』。这些内容皆收载于《分裂戒律篇》（小部，第343经）中。至于其他五项请求，那里亦会有所记载。现在，既然已有记载，要讲者便依所说之处传述即可。
Sādhu bhanteti āyācanā. Bhikkhū yāvajīvaṃ āraññikā assūti āraññikadhutaṅgaṃ samādāya sabbepi bhikkhū yāva jīvanti tāva āraññikā hontu , araññeyeva vasantu. Yo gāmantaṃ osareyya vajjaṃ naṃ phuseyyāti yo ekabhikkhupi araññaṃ pahāya nivāsatthāya gāmantaṃ osareyya, vajjaṃ taṃ phuseyya naṃ bhikkhuṃ doso phusatu, āpattiyā naṃ bhagavā kāretū’’ti adhippāyena vadati. Esa nayo sesavatthūsupi.
愿尊者许可，此为请求。比库们终其一生都应居于林野，持守林野衣束缚，无论何时只要比库们尚生存便应依此，居于林野之处。若比库前往乡村住处，不可沾染如是戒法；若仅一比库舍弃林野，出于居所欲居乡村，则不应沾染戒法，若有戒法沾染，则应责备该比库，不应令世尊作出违犯戒律的行为。此法用作断事之依据。
§410
410.Janaṃ saññāpessāmāti janaṃ amhākaṃ appicchatādibhāvaṃ jānāpessāma, atha vā paritosessāma pasādessāmāti vuttaṃ hoti.
410.所谓“我等将通告众生”，即通知大众我们不应欲著等事件，亦或使之感到安心之意，此语有此含义。
Imāni pana pañca vatthūni yācato devadattassa vacanaṃ sutvāva aññāsi bhagavā ‘‘saṅghabhedatthiko hutvā ayaṃ yācatī’’ti. Yasmā pana tāni anujāniyamānāni bahūnaṃ kulaputtānaṃ maggantarāyāya saṃvattanti, tasmā bhagavā ‘‘alaṃ devadattā’’ti paṭikkhipitvā ‘‘yo icchati āraññiko hotū’’tiādimāha.
但这五项请求，传闻诸天迭瓦达特之言后，世尊方知，有说该乞求是引发僧团分裂的根由。因这五事乃多数家庭子弟的修行障碍。故世尊斥责道：『罢了罢了，迭瓦达特！』又言『若有志向者，愿为林野比库』等语。
Ettha pana bhagavato adhippāyaṃ viditvā kulaputtena attano patirūpaṃ veditabbaṃ. Ayañhettha bhagavato adhippāyo – ‘‘eko bhikkhu mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ. Eko dubbalo hoti appathāmo araññe na sakkoti, gāmanteyeva sakkoti. Eko mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva. Eko neva gāmante na araññe sakkoti padaparamo hoti.
此处，世尊知其情况后，透过释义应当以何种对待态度待其弟子。世尊之释义是：『有一比库，智慧广博且聪明，能够放弃乡野住处而于林野生活，能调伏苦楚；有一比库柔弱怯懦，不善修行，虽于林野不得力，但在乡村得力；有一比库极其有力，善于恰当修持，能以耐心度过烦恼，灵活应处林野与乡村两处，皆能胜任；还有一比库既不能在乡村，也不能于林野修行，而成了依附他人之人。
Tatra yvāyaṃ mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ, so araññeyeva vasatu, idamassa patirūpaṃ. Saddhivihārikādayopi cassa anusikkhamānā araññe vihātabbameva maññissanti.
对此，既有智慧聪明之比库弃绝乡村住处而居林野，以调伏苦恼，则应任其居林野，此为对其应有的态度；信心行者及其他修持者亦当效法，如此亦应知晓应居于林野的道理。
Yo pana dubbalo hoti appathāmo gāmanteyeva sakkoti dukkhassantaṃ kātuṃ, na araññe so gāmanteyeva vasatu, yvāyaṃ mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva, ayampi gāmantasenāsanaṃ pahāya araññe viharatu, idamassa patirūpaṃ saddhivihārikāpi hissa anusikkhamānā araññe vihātabbaṃ maññissanti.
若有人软弱无力，不善护持，虽然在村落中确实有力量承受艰苦，但不可住于森林，应住于村落。因此，若有人具大力量，能持守忍耐，心意正专，无论在林中或村落均能忍受，他亦放弃村落之所，住于森林中。因这种因缘，虔信修行者若依此修习，亦当住于森林中。
Yo panāyaṃ neva gāmante na araññe sakkoti padaparamo hoti. Ayampi araññeyeva vasatu. Ayaṃ hissa dhutaṅgasevanā kammaṭṭhānabhāvanā ca āyatiṃ maggaphalānaṃ upanissayo bhavissati. Saddhivihārikādayo cassa anusikkhamānā araññe vihātabbaṃ maññissantīti.
若有人既不适于村落，亦不适于森林，何以为最？彼当住于森林中。此为断除贪著之习，身心清净之修行境地，是修习正道及果证之所在。虔信修行者若依此修行，亦当住于森林中。
Evaṃ yvāyaṃ dubbalo hoti appathāmo gāmanteyeva viharanto sakkoti dukkhassantaṃ kātuṃ na araññe, imaṃ puggalaṃ sandhāya bhagavā ‘‘yo icchati gāmante viharatū’’ti āha. Iminā ca puggalena aññesampi dvāraṃ dinnaṃ.
如此，若有人软弱又难护持，虽身居村落，不能承受苦难不住森林，世尊为此人说：「若有人愿意住村落」，亦将此人为他众开方便之门。
Yadi pana bhagavā devadattassa vādaṃ sampaṭiccheyya, yvāyaṃ puggalo pakatiyā dubbalo hoti appathāmo, yopi daharakāle araññavāsaṃ abhisambhuṇitvā jiṇṇakāle vā vātapittādīhi samuppannadhātukkhobhakāle vā nābhisambhuṇāti, gāmanteyeva pana viharanto sakkoti dukkhassantaṃ kātuṃ, tesaṃ ariyamaggupacchedo bhaveyya, arahattaphalādhigamo na bhaveyya, uddhammaṃ ubbinayaṃ vilomaṃ aniyyānikaṃ satthu sāsanaṃ bhaveyya, satthā ca tesaṃ asabbaññū assa ‘‘sakavādaṃ chaḍḍetvā devadattavāde patiṭṭhito’’ti gārayho ca bhaveyya. Tasmā bhagavā evarūpe puggale saṅgaṇhanto devadattassa vādaṃ paṭikkhipi. Etenevūpāyena piṇḍapātikavatthusmimpi paṃsukūlikavatthusmimpi aṭṭha māse rukkhamūlikavatthusmimpi vinicchayo veditabbo. Cattāro pana māse rukkhamūlasenāsanaṃ paṭikkhittameva.
如果世尊接受迦毗罗卫王子提婆达多之说，谓此人本软弱、难护，且童年时曾住森林，老年时或风病火病发作而不能住林，仍住村落，则此人难得圣道，难证阿拉汉果，教法变为颠倒违逆，教主对他们失去信任，称「已抛弃正法，执迷邪见」。因此世尊断然不从接受提婆达多之说。由此也须审察托钵衣物、尘衣及树根衣之断舍时间，托钵衣物、尘衣等断舍八个月，树根衣断舍则四个月为限。
Macchamaṃsavatthusmiṃ tikoṭiparisuddhanti tīhi koṭīhi parisuddhaṃ, diṭṭhādīhi aparisuddhīhi virahitanti attho. Tenevāha – ‘‘adiṭṭhaṃ, asutaṃ, aparisaṅkita’’nti. Tattha ‘‘adiṭṭhaṃ’’ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gayhamānaṃ adiṭṭhaṃ. ‘‘Asutaṃ’’ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gahitanti asutaṃ. ‘‘Aparisaṅkitaṃ’’ pana diṭṭhaparisaṅkitaṃ sutaparisaṅkitaṃ tadubhayavimuttaparisaṅkitañca ñatvā tabbipakkhato jānitabbaṃ. Kathaṃ? Idha bhikkhū passanti manusse jālavāgurādihatthe gāmato va nikkhamante araññe vā vicarante, dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. Te tena diṭṭhena parisaṅkanti ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ diṭṭhaparisaṅkitaṃ, nāma etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā bhante na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ bhante bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata’’nti vadanti kappati.
此例如同鱼肉之净与不净。三百万净，即三千万净。见诸不净者即为不净。如经云：「不见、不闻、不深信」。其中「不见」指比库因捕杀鹿、鱼而不净；「不闻」指比库因捕杀鹿、鱼而被责难；「不深信」则是指见闻不深信的差别，皆应明了。何以故？比库见人以网、枪射杀村中动物，次日彼等入村托钵乞食，食用同样肉食而未负戒垢，此为「见」的不净。此肉固然不可取，若不可取即为不净。若人问「为何不接受？」而答言：「此非比库为己为国王等行事」，则该说法为谬误。
Naheva kho bhikkhū passanti; apica suṇanti, manussā kira jālavāgurādihatthā gāmato vā nikkhamanti, araññe vā vicarantī’’ti. Dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ ‘‘sutaparisaṅkitaṃ’’ nāma. Etaṃ gahetuṃ na vaṭṭati, yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā, bhante, na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata’’nti vadanti kappati.
比库们不见此等，虽听闻有人说村人用网枪杀动物，次日这些人入村乞食，系比库所作。此为「闻」的不净，然不可取，不可采食。若有人问「为何不取？」答「此并非为比库所为，而为我们自己或王国利益为之」。此言亦为谬误。
Naheva kho pana bhikkhū passanti, na suṇanti; apica kho tesaṃ gāmaṃ piṇḍāya paviṭṭhānaṃ pattaṃ gahetvā samacchamaṃsaṃ piṇḍapātaṃ abhisaṅkharitvā abhiharanti, te parisaṅkanti ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ ‘‘tadubhayavimuttaparisaṅkitaṃ’’ nāma. Etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā, bhante, na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kataṃ pavattamaṃsaṃ vā kappiyameva labhitvā bhikkhūnaṃ atthāya sampādita’’nti vadanti kappati. Matānaṃ petakiccatthāya maṅgalādīnaṃ vā atthāya katepi eseva nayo. Yaṃ yañhi bhikkhūnaṃyeva atthāya akataṃ, yattha ca nibbematiko hoti, taṃ sabbaṃ kappati.
比库们确实并不见、不闻；即便如此，他们接受食物乞来时所持的钵盂，恰当地摄取符合规定的布施食物，然后入室食用。外人便因此怀疑道：「这究竟是为比库们自己利益而作的吗？」这就是所谓「因双边疑虑所生的怀疑」。这种怀疑不可接受。而那种非因怀疑而起的怀疑，则可以接受。假如人在听闻后问：「尊者，怎么你们不接受？」听明其意后回答说：「这不是为了比库们自己的利益，而是为了自身利益或君主及他方利益而所行。既是正当所得，即是为比库们利益而成就的。」此亦适用为衣钵饮食等僧团日常所需。任何本非为比库们利益所作，且有灭尽迹象的，都不可接受。
Sace pana ekasmiṃ vihāre bhikkhū uddissa kataṃ hoti, te ca attano atthāya katabhāvaṃ na jānanti, aññe jānanti. Ye jānanti, tesaṃ na vaṭṭati , itaresaṃ vaṭṭati. Aññe na jānanti, teyeva jānanti, tesaṃyeva na vaṭṭati, aññesaṃ vaṭṭati. Tepi amhākaṃ atthāya katanti jānanti, aññepi etesaṃ atthāya katanti jānanti, sabbesampi na vaṭṭati, sabbe na jānanti, sabbesampi vaṭṭati. Pañcasu hi sahadhammikesu yassa vā tassa vā atthāya uddissa kataṃ, sabbesaṃ na kappati.
若某一寺院内的布施物是为比库们而准备，比库自己不知其为自己利益所作，其他人却知道。对于知道者，不可接受；对于不知者，则可接受。若另一些不知，比库们知其为自己利益所做，则对于知道者不可接受，对于不知者可接受。若双方均知，即不可接受；均不知，则可接受。若在五位同具共法(共修道法)的比库中，有一人为他者而作，则不可对所有人使用。
Sace pana koci ekaṃ bhikkhuṃ uddissa pāṇaṃ vadhitvā tassa pattaṃ pūretvā deti, so ca attano atthāya katabhāvaṃ jānaṃyeva gahetvā aññassa bhikkhuno deti, so tassa saddhāya paribhuñjati, kassa āpattīti? Dvinnampi anāpatti. Yañhi uddissa kataṃ tassa abhuttatāya anāpatti, itarassa ajānanatāya. Kappiyamaṃsassa hi paṭiggahaṇe āpatti natthi. Uddissa katañca ajānitvā bhuttassa pacchā ñatvā āpattidesanākiccaṃ nāma natthi, akappiyamaṃsaṃ pana ajānitvā bhuttena pacchā ñatvāpi āpatti desetabbā, uddissa katañhi ñatvā bhuñjatova āpatti. Akappiyamaṃsaṃ ajānitvā bhuñjantassāpi āpattiyeva. Tasmā āpattibhīrukena rūpaṃ sallakkhentenapi pucchitvāva maṃsaṃ paṭiggahetabbaṃ. Paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvāva paribhuñjitabbaṃ. Kasmā? Duviññeyyattā. Acchamaṃsaṃ hi sūkaramaṃsasadisaṃ hoti, dīpimaṃsādīnipi migamaṃsādisadisāni, tasmā pucchitvā gahaṇameva vattanti vadanti.
若某比库为别人杀生，将所得肉分装给他，起初该比库明知其为自己利益而接收，此乃以信奉心享用，不构成过失；因此亦无两重过失。如其杀生行为不当导致之过失，乃因他人不知情所致。假如是明知为他人利益而接受，后知其不得食，则称为「过失谴责事」，此种不可食者明知而食时方须谴责。假如明知不可食而食，必生过失。所以对过失多疑者，即使表面认可，也应询问清楚后再接受肉食，在食用时亦当询问，为什么？因肉色难辨，有猪肉等肉类相似，火肉等野兽肉亦相类，故吃时应问明确。
Haṭṭho udaggoti tuṭṭho ceva unnatakāyacitto ca hutvā. So kira ‘‘na bhagavā imāni pañca vatthūni anujānāti, idāni sakkhissāmi saṅghabhedaṃ kātu’’nti kokālikassa iṅgitākāraṃ dassetvā yathā visaṃ vā khāditvā rajjuyā vā ubbandhitvā satthaṃ vā āharitvā maritukāmo puriso visādīsu aññataraṃ labhitvā tappaccayā āsannampi maraṇadukkhaṃ ajānanto haṭṭho udaggo hoti; evameva saṅghabhedapaccayā āsannampi avīcimhi nibbattitvā paṭisaṃvedanīyaṃ dukkhaṃ ajānanto ‘‘laddho dāni me saṅghabhedassa upāyo’’ti haṭṭho udaggo sapariso uṭṭhāyāsanā teneva haṭṭhabhāvena bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
愤怒哗然，满足激昂，且意气上扬。某人心存此念：「世尊决不允许五种物品，我今将发起僧团分裂。」他模仿杜鹃鸟发声，似被毒蛇所咬，或被绳索缠绕，或被恶鬼捉持，意欲死亡。时至临终时，未觉察临终痛苦苦楚。如此因僧团分裂因缘定将临终无间地狱受苦，心不觉受其疼痛，即生怒气激昂，如此起身向世尊作礼，绕行一周后离去。
Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmāti ettha pana ‘‘imāni pañca vatthūnī’’ti vattabbepi te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti abhiṇhaṃ parivitakkavasena vibhattivipallāsaṃ asallakkhetvā abhiṇhaṃ parivitakkānurūpameva ‘‘te mayaṃ imehi pañcahi vatthūhī’’ti āha, yathā taṃ vikkhittacitto.
他们说：我们以这五种物品为用。这里他说：「这五种物品」应当说清楚，是说我们以这五种物品作为众生的表法吗？实则是破坏正念的杂染妄想，心神散乱地说「我们以这五种物品」，显示心思不定。
Dhutāsallekhavuttinoti yā paṭipadā kilese dhunāti, tāya samannāgatattā dhutā. Yā ca kilese sallikhati, sā etesaṃ vuttīti sallekhavuttino.
所谓清净斥除恶染行为，是指断除烦恼之行为，具此性质即得清净斥除。反之，被烦恼所污染，则谓此为烦恼所侵等烦恼行为。
Bāhulikoti cīvarādīnaṃ paccayānaṃ bahulabhāvo bāhullaṃ, taṃ bāhullamassa atthi, tasmiṃ vā bāhulle niyutto ṭhitoti bāhuliko. Bāhullāya cetetīti bāhulattāya ceteti kappeti pakappeti. Kathañhi nāma mayhañca sāvakānañca cīvarādīnaṃ paccayānaṃ bahulabhāvo bhaveyyāti evaṃ ussukkamāpannoti adhippāyo. Cakkabhedāyāti āṇābhedāya.
众多者谓衣钵等诸条件的多量，此谓多多，有多多者即为多多之所依。于此多多所附着的即名多多。多多即以心意谓之，多心意者即谓多念、速念。若为我及弟子众衣钵等诸条件多量甚多，此念如此急速生起，称之为“发尽”。破裂眼界意指心眼的破坏。
Dhammiṃ kathaṃ katvāti khandhake vuttanayena ‘‘alaṃ, devadatta, mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo. Yo kho, devadatta, samaggaṃ saṅghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati, yo ca kho, devadatta, bhinnaṃ saṅghaṃ samaggaṃ karoti, brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modatī’’ti (cūḷava. 343) evamādikaṃ anekappakāraṃ devadattassa ca bhikkhūnañca tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā.
论法云：‘迦叶子，异彼异彼，如此，迦叶子，令汝不喜僧团分裂，沉重矣，迦叶子。若有人破坏和合僧团，招致恶报，将受地狱之苦。反之，若修复破裂僧团，足获梵行善报，得享天上欢喜。’此诸若法多端，与迦叶子比库相应，依此法义演说之。
§411
411.Samaggassāti sahitassa cittena ca sarīrena ca aviyuttassāti attho. Padabhājanepi hi ayameva attho dassito. Samānasaṃvāsakoti hi vadatā cittena aviyogo dassito hoti. Samānasīmāyaṃ ṭhitoti vadatā sarīrena. Kathaṃ? Samānasaṃvāsako hi laddhinānāsaṃvāsakena vā kammanānāsaṃvāsakena vā virahito samacittatāya cittena aviyutto hoti. Samānasīmāyaṃ ṭhito kāyasāmaggidānato sarīrena aviyutto.
合和者，谓心意与身并未离散。此义亦在辞句划分中显现。所谓同一所属关系，谓心意不相分别而合。谓身处同一边界。何以故？盖执不同所属、或业力所属而分别离散者，其心亦不同而不合和。身于同一边界时，身得以合和故，谓身不离散。
Bhedanasaṃvattanikaṃ vā adhikaraṇanti bhedanassa saṅghabhedassa atthāya saṃvattanikaṃ kāraṇaṃ. Imasmiñhi okāse ‘‘kāmahetu kāmanidānaṃ kāmādhikaraṇa’’ntiādīsu (ma. ni. 1.168) viya kāraṇaṃ adhikaraṇanti adhippetaṃ. Tañca yasmā aṭṭhārasavidhaṃ hoti, tasmā padabhājane ‘‘aṭṭhārasa bhedakaravatthūnī’’ti vuttaṃ. Tāni pana ‘‘idhūpāli, bhikkhu adhammaṃ dhammoti dīpetī’’tiādinā (cūḷava. 352) nayena khandhake āgatāni, tasmā tatreva nesaṃ atthaṃ vaṇṇayissāma. Yopi cāyaṃ imāni vatthūni nissāya aparehipi kammena, uddesena, vohārena, anusāvanāya, salākaggāhenāti pañcahi kāraṇehi saṅghabhedo hoti, tampi āgataṭṭhāneyeva pakāsayissāma. Saṅkhepato pana bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāyāti ettha saṅghabhedassa atthāya saṃvattanikaṃ saṅghabhedanipphattisamatthaṃ kāraṇaṃ gahetvāti evamattho veditabbo. Paggayhāti paggahitaṃ abbhussitaṃ pākaṭaṃ katvā. Tiṭṭheyyāti yathāsamādinnaṃ yathāpaggahitameva ca katvā accheyya . Yasmā pana evaṃ paggaṇhatā tiṭṭhatā ca taṃ dīpitañceva appaṭinissaṭṭhañca hoti, tasmā padabhājane ‘‘dīpeyyā’’ti ca ‘‘nappaṭinissajjeyyā’’ti ca vuttaṃ.
分裂维持者，谓为分裂僧团所依之原因。此处时，当如在他处‘欲因、欲缘、欲主’等所示，即因缘谓论也。又因分十八种故，于辞句划分中称‘十八种分裂缘由’。而此分此《论》之来义，及在律文如‘此处比库揭示不善法等’，故论中列示该等根由，依其义释述。且此因诸缘，虽他生业、意图、陈说、遵从、破坏，都为导致僧团分裂之五因缘，将于缘起之处详显。简说分裂维持者，实为分裂僧团之因缘，成就僧团分裂之理应了解者。谓“承受”，即接受、保持、呈现、彰显之意。谓“立止”，即依所受教义、本末立断不变也。既承而止者，则所示相即光明普照，不可退失，故于辞句划分中称“应得光明，不可退失”。
Bhikkhūhi evamassa vacanīyoti aññehi lajjīhi bhikkhūhi evaṃ vattabbo bhaveyya. Padabhājane cassa ye passantīti ye sammukhā paggayha tiṭṭhantaṃ passanti. Ye suṇantīti yepi ‘‘asukasmiṃ nāma vihāre bhikkhū bhedanasaṃvattanikaṃ adhikaraṇaṃ samādāya paggayha tiṭṭhantī’’ti suṇanti.
当以比库们应如此行事，唯对其他害羞的比库，如此行为亦须谨守。辞句划分云：“视者”为观察、正视，谓亲见、依正法立于现前者。所谓“听者”为闻之者，谓听闻言语云：“在不善所在的住处，比库们受理分裂维持事，收受而执立不散者”。
Sametāyasmā saṅghenāti āyasmā saṅghena saddhiṃ sametu samāgacchatu ekaladdhiko hotūti attho. Kiṃ kāraṇā? Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatīti.
圣者与僧团合一者，谓圣者与僧众和合，同一心归，协同合聚，處所亦共为一者。何以故？为和合者，是僧团欢悦，心无争执，一心以同一目的，安住安立也。
Tattha sammodamānoti aññamaññaṃ sampattiyā saṭṭhu modamāno. Avivadamānoti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’ti evaṃ na vivadamāno. Eko uddeso assāti ekuddeso, ekato pavattapātimokkhuddeso, na visunti attho. Phāsu viharatīti sukhaṃ viharati.
于是彼此因相应的功德而欣喜欢喜，心生欢悦。彼此不争辩，不说“这是法，那不是法”，不发生争论。唯有一个目的存在，即统一的出家律仪目的，法义无二无分。修行简捷方便，过着安乐的生活。
Iccetaṃ kusalanti etaṃ paṭinissajjanaṃ kusalaṃ khemaṃ sotthibhāvo tassa bhikkhuno. No ce paṭinissajjati āpatti dukkaṭassāti tikkhattuṃ vuttassa appaṭinissajjato dukkaṭaṃ. Sutvā na vadanti āpatti dukkaṭassāti ye sutvā na vadanti, tesampi dukkaṭaṃ. Kīvadūre sutvā avadantānaṃ dukkaṭaṃ? Ekavihāre tāva vattabbaṃ natthi. Aṭṭhakathāyaṃ pana vuttaṃ ‘‘samantā addhayojane bhikkhūnaṃ bhāro. Dūtaṃ vā paṇṇaṃ vā pesetvā vadatopi āpattimokkho natthi. Sayameva gantvā ‘garuko kho, āvuso, saṅghabhedo , mā saṅghabhedāya, parakkamī’ti nivāretabbo’’ti. Pahontena pana dūrampi gantabbaṃ agilānānañhi dūrepi bhāroyeva.
此处所谓善法，指的是舍弃恶行、善根增益的修行，带来安心和安稳，是比库的护持之法。若不舍弃则成不善，若有冒犯之事，且因前显恶行不得舍弃，依前所说则为恶。听闻后不改正，仍为恶。若远离听闻他人不改正恶行则更恶。若独处一室则无须担忧。论书中云：「众比库众多，若派遣使者或书信劝告仍不改正，则无解除罪过之法。当亲自到访，以'尊者，这乃重大罪过，勿致分裂僧团'等语劝导。」离去者远行也必至，伤残者亦要远离。
Idāni ‘‘evañca so bhikkhu bhikkhūhi vuccamāno’’tiādīsu atthamattameva dassetuṃ ‘‘so bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo’’tiādimāha. Tattha saṅghamajjhampi ākaḍḍhitvāti sace purimanayena vuccamāno na paṭinissajjati hatthesu ca pādesu ca gahetvāpi saṅghamajjhaṃ ākaḍḍhitvā punapi ‘‘mā āyasmā’’tiādinā nayena tikkhattuṃ vattabbo.
现在说的是“如此这比库，在诸比库中被如此称说”仅知其意而已，谓“此比库当在僧团中调伏自身再作修持”。其中“在僧团中调伏”者，若以前面所言，虽持手足拘束自身，仍须于僧团中调伏，再以“勿作此行”等言劝导而加紧纠正。
Yāvatatiyaṃ samanubhāsitabboti yāva tatiyaṃ samanubhāsanaṃ tāva samanubhāsitabbo. Tīhi samanubhāsanakammavācāhi kammaṃ kātabbanti vuttaṃ hoti. Padabhājane panassa atthameva gahetvā samanubhāsanavidhiṃ dassetuṃ ‘‘so bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo’’tiādi vuttaṃ.
所谓须反复劝诫，谓须反复三次劝诫。三次劝诫行为的言辞行为，法中称为应作。字义依此以示劝诫之法，如“彼比库应当劝诫”。且说“比库们，如是应当反复劝诫。”
§414
414. Tattha ñattiyā dukkaṭaṃ dvīhi kammavācāhi thullaccayā paṭippassambhantīti yañca ñattipariyosāne dukkaṭaṃ āpanno, ye ca dvīhi kammavācāhi thullaccaye, tā tissopi āpattiyo ‘‘yassa nakkhamati so bhāseyyā’’ti evaṃ yya-kārappattamattāya tatiyakammavācāya paṭippassambhanti saṅghādisesoyeva tiṭṭhati. Kiṃ pana āpannāpattiyo paṭippassambhanti anāpannāti? Mahāsumatthero tāva vadati ‘‘yo avasāne paṭinissajjissati, so tā āpattiyo na āpajjati, tasmā anāpannā paṭippassambhantī’’ti. Mahāpadumatthero pana liṅgaparivattena asādhāraṇāpattiyo viya āpannā paṭippassambhanti, anāpannānaṃ kiṃ paṭippassaddhiyā’’ti āha.
414. 此处说，因两句恶语而心生悔恨，恶语因悔恨而缓和。于罪责终止时缓和恶语，若有两句恶语而心生大悔恨则为罪咎。第三句恶语因悔恨而缓和，则属违反出家戒的罪。至于未犯之罪怎么缓和？长老大神说：“终止时若舍弃恶行，则罪不得生起，故对未犯者实行缓和。”长老大莲花又说：因形象变化发作非一般罪恶，已犯者得缓和，未犯者安宁难得。”
§415
415.Dhammakamme dhammakammasaññīti tañce samanubhāsanakammaṃ dhammakammaṃ hoti, tasmiṃ dhammakammasaññīti attho. Esa nayo sabbattha. Idha saññā na rakkhati, kammassa dhammikattā eva appaṭinissajjanto āpajjati.
415. 修行行为称为“修行行为”，即劝诫行为也是修行行为，称为修行行为的含义。此方法处处适用。此时若不守正念，以行为法相衡量则终不得舍弃，乃致罪过。
§416
416.Asamanubhāsantassāti asamanubhāsiyamānassa appaṭinissajjantassāpi saṅghādisesena anāpatti.
所谓“不违律者”，是指虽有不合适合宣说者，但其本人不放弃正法，故不犯僧团罪。
Paṭinissajjantassāti ñattito pubbe vā ñattikkhaṇe vā ñattipariyosāne vā paṭhamāya vā anusāvanāya dutiyāya vā tatiyāya vā yāva yya-kāraṃ na sampāpuṇāti, tāva paṭinissajjantassa saṅghādisesena anāpatti.
所谓“放弃者”，是指曾经因违犯已申明的戒律，尚未得到完全清除直至第一审、第二审、第三审等任一阶段之前，其行为仍未清净，称为“放弃戒律”，但此时尚不构成犯僧团罪。
Ādikammikassāti. Ettha pana ‘‘devadatto samaggassa saṅghassa bhedāya parakkami, tasmiṃ vatthusmi’’nti parivāre (pari. 17) āgatattā devadatto ādikammiko. So ca kho saṅghabhedāya parakkamanasseva, na appaṭinissajjanassa. Na hi tassa taṃ kammaṃ kataṃ. Kathamidaṃ jānitabbanti ce? Suttato. Yathā hi ‘‘ariṭṭho bhikkhu gaddhabādhipubbo yāvatatiyaṃ samanubhāsanāya na paṭinissajji, tasmiṃ vatthusmi’’nti parivāre (pari. 121) āgatattā ariṭṭhassa kammaṃ katanti paññāyati, na tathā devadattassa. Athāpissa katena bhavitabbanti koci attano rucimattena vadeyya, tathāpi appaṭinissajjane ādikammikassa anāpatti nāma natthi. Na hi paññattaṃ sikkhāpadaṃ vītikkamantassa aññatra uddissa anuññātato anāpatti nāma dissati. Yampi ariṭṭhasikkhāpadassa anāpattiyaṃ ‘‘ādikammikassā’’ti potthakesu likhitaṃ, taṃ pamādalikhitaṃ. Pamādalikhitabhāvo cassa ‘‘paṭhamaṃ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ ropetabbo’’ti (cūḷava. 65) evaṃ kammakkhandhake āpattiropanavacanato veditabbo.
关于初犯者的解释：这里以‘提婆达多破坏正法僧团’为例，说明其虽违反僧团和合，但不算放弃戒律者，因为此为未累犯之过，尚未自他放弃。如何理解？根据经文所示‘阿梨陀比库，由骡首领之先迄第三次悖逆不放弃戒律者，其行为即成犯犯戒’，此则仅适用于阿梨陀情况，不适用于提婆达多。即便有人以个人喜好谬称，应以正法为凭，初犯者不构成犯僧团罪。学戒者因戒律未明渎，若未故意违犯，则不视为犯戒罪。经律书记载阿梨陀犯戒属首次犯重罪者，但这乃误写，应理解为须先劝戒、罚戒后才视为犯戒。
Iti bhedāya parakkamane ādikammikassa devadattassa yasmā taṃ kammaṃ na kataṃ, tasmāssa āpattiyeva na jātā. Sikkhāpadaṃ pana taṃ ārabbha paññattanti katvā ‘‘ādikammiko’’ti vutto. Iti āpattiyā abhāvatoyevassa anāpatti vuttā. Sā panesā kiñcāpi asamanubhāsantassāti imināva siddhā, yasmā pana asamanubhāsanto nāma yassa kevalaṃ samanubhāsanaṃ na karonti, so vuccati, na ādikammiko. Ayañca devadatto ādikammikoyeva, tasmā ‘‘ādikammikassā’’ti vuttaṃ. Etenupāyena ṭhapetvā ariṭṭhasikkhāpadaṃ sabbasamanubhāsanāsu vinicchayo veditabbo. Sesaṃ sabbattha uttānameva.
综上，提婆达多虽为破坏僧团者，但因不属于第一次犯戒，故无犯戒之罪。戒律中将其归为“初犯者”，实为名称改革，但并无实质犯戒罪。所谓“不违律者”，即不只是不宣说，还意指不算初犯者。提婆达多即为“初犯者”之例。以此区分后，须全面检视阿梨陀的戒律，所有宣说违犯均应细究，最终结论统一明确。
Samuṭṭhānādīsu tivaṅgikaṃ ekasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānaṃ nāmametaṃ, kāyavācācittato samuṭṭhāti. Paṭinissajjāmīti kāyavikāraṃ vā vacībhedaṃ vā akarontasseva pana āpajjanato akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
所谓破坏起因，此处指三方面之一的身语意陷入不正状态。所谓不放弃戒律，即身心行为、生语断续不合规则，导致不行为、不放弃身语等，含有差别辨识、执着心及对世间观不合正理的身、语、意业所造成的痛苦感。
Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā. · 第一僧团破裂学处释义已毕。
11. Dutiyasaṅghabhedasikkhāpadavaṇṇanā十一、第二僧团破裂学处释义
§417-8
417-8.Tena samayena buddho bhagavāti dutiyasaṅghabhedasikkhāpadaṃ. Tattha anuvattakāti tassa diṭṭhikhantiruciggahaṇena anupaṭipajjanakā. Vaggaṃ asāmaggipakkhiyavacanaṃ vadantīti vaggavādakā. Padabhājane pana ‘‘tassa vaṇṇāya pakkhāya ṭhitā hontī’’ti vuttaṃ, tassa saṅghabhedāya parakkamantassa vaṇṇatthāya ca pakkhavuḍḍhiatthāya ca ṭhitāti attho. Ye hi vaggavādakā, te niyamena īdisā honti, tasmā evaṃ vuttaṃ. Yasmā pana tiṇṇaṃ uddhaṃ kammārahā na honti, na hi saṅgho saṅghassa kammaṃ karoti, tasmā eko vā dve vā tayo vāti vuttaṃ.
此时世尊传授第二项破坏僧团的戒律。其中“随顺者”，是指因执着先入之见而不守正法者。关于章节，有学者称此为“不和谐正法”的范畴。关于教派，论述其派别划分依据，意在解释僧团破坏及其名称与影响。行为者常按此规范执行，故有“一至三者”的定论，即使僧团个别成员不为僧团造业。
Jānātinoti amhākaṃ chandādīni jānāti. Bhāsatīti ‘‘evaṃ karomā’’ti amhehi saddhiṃ bhāsati. Amhākampetaṃ khamatīti yaṃ so karoti, etaṃ amhākampi ruccati.
『知』谓他了解我们的渴望等念头；『说』谓“我们如此行事”，这是我们合说共语。所谓我们俱能忍受，是指他所为之事，我们也同样喜悦。
Sametāyasmantānaṃ saṅghenāti āyasmantānaṃ cittaṃ saṅghena saddhiṃ sametu samāgacchatu, ekībhāvaṃ yātūti vuttaṃ hoti. Sesamettha paṭhamasikkhāpade vuttanayattā uttānatthattā ca pākaṭameva.
所谓“和合具寿众的僧团”，即众具寿众的心与僧团同一而和合，一致参与而会合，保持统一状态，这就是所说。此‘和合’乃基于戒律初分所成，依戒言教明显而长远。
Samuṭṭhānādīnipi paṭhamasikkhāpadasadisānevāti.
自起等诸事，同归于初分戒律所示之正途。
Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā. · 第二僧团破裂学处释义已毕。
12. Dubbacasikkhāpadavaṇṇanā十二、难劝学处释义
§424
424.Tena samayena buddho bhagavāti dubbacasikkhāpadaṃ. Tattha anācāraṃ ācaratīti anekappakāraṃ kāyavacīdvāravītikkamaṃ karoti. Kiṃ nu kho nāmāti vambhanavacanametaṃ. Ahaṃ kho nāmāti ukkaṃsavacanaṃ. Tumhe vadeyyanti ‘‘idaṃ karotha, idaṃ mā karothā’’ti ahaṃ tumhe vattuṃ arahāmīti dasseti. Kasmāti ce? Yasmā amhākaṃ buddho bhagavā kaṇṭakaṃ āruyha mayā saddhiṃ nikkhamitvā pabbajitotievamādimatthaṃ sandhāyāha. ‘‘Amhākaṃ dhammo’’ti vatvā pana attano santakabhāve yuttiṃ dassento ‘‘amhākaṃ ayyaputtena dhammo abhisamito’’ti āha. Yasmā amhākaṃ ayyaputtena catusaccadhammo paṭividdho, tasmā dhammopi amhākanti vuttaṃ hoti. Saṅghaṃ pana attano veripakkhe ṭhitaṃ maññamāno amhākaṃ saṅghoti na vadati. Upamaṃ pana vatvā saṅghaṃ apasādetukāmo ‘‘seyyathāpi nāmā’’tiādimāha. Tiṇakaṭṭhapaṇṇasaṭanti tattha tattha patitaṃ tiṇakaṭṭhapaṇṇaṃ. Atha vā tiṇañca nissārakaṃ lahukaṃ kaṭṭhañca tiṇakaṭṭhaṃ. Paṇṇasaṭanti purāṇapaṇṇaṃ. Ussāreyyāti rāsiṃ kareyya.
当时尊者佛世尊颁布难遵守之戒。所谓不淳行为，乃多种身语门违犯。所谓谎语，是指欺骗之词；我所谓真言，是指诚信言语。你们可说“可行此，不可行彼”，我示现我能应对。何以故？因我等佛世尊曾共行苦荆之地，由我偕入道出家，因故如此教示。又以“我等之法”，自证于内心灭尽法性，宣说“我等圣子所证悟的法”。因我等证得四圣谛法，故亦云我等法。然以僧处于自身怨敌相对，不言自称“我等僧团”。比喻亦云，若有人欲侵辱众僧，称其为‘竹子三五十根’，此谓诸处倒竹叶枝杂乱者。若又割取竹叶轻微竹枝，竹叶轻且薄；五十指是指旧叶数也。故示意应广聚成堆。
Pabbateyyāti pabbatappabhavā, sā hi sīghasotā hoti, tasmā tameva gaṇhāti. Saṅkhasevālapaṇakanti ettha saṅkhoti dīghamūlako paṇṇasevālo vuccati. Sevāloti nīlasevālo, avaseso udakapappaṭakatilabījakādi sabbopi paṇakoti saṅkhyaṃ gacchati. Ekato ussāritāti ekaṭṭhāne kenāpi sampiṇḍitā rāsīkatāti dasseti.
所谓‘山竹’，乃出于山产，因为其为快速增长者，故取用之。所谓‘竹茎籽叶叶瓣’等，即长根为称，长根谓为叶茎粗大者。所谓‘茎’乃指青茎叶，余诸皆为籽叶、叶、瓣等诸片总称。所谓‘堆置’，即集于一处如秸秆成垛，意味着聚集成堆。
§425-6
425-6.Dubbacajātikoti dubbacasabhāvo vattuṃ asakkuṇeyyoti attho. Padabhājanepissa dubbacoti dukkhena kicchena vaditabbo, na sakkā sukhena vattunti attho. Dovacassakaraṇehīti dubbacabhāvakaraṇīyehi, ye dhammā dubbacaṃ puggalaṃ karonti, tehi samannāgatoti attho. Te pana ‘‘katame ca, āvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hotī’’tiādinā nayena paṭipāṭiyā anumānasutte (ma. ni. 1.181) āgatā pāpicchatā, attukkaṃsakaparavambhakatā, kodhanatā, kodhahetu upanāhitā, kodhahetuabhisaṅgitā, kodhahetukodhasāmantavācānicchāraṇatā, codakaṃ paṭippharaṇatā, codakaṃ apasādanatā, codakassa paccāropanatā, aññena aññaṃpaṭicaraṇatā , apadānena na sampāyanatā, makkhipaḷāsitā, issukīmaccharitā, saṭhamāyāvitā, thaddhātimānitā, sandiṭṭhiparāmāsiādhānaggahiduppaṭinissaggitāti ekūnavīsati dhammā veditabbā.
所谓难合类，即难以一起和合之性，意指不可忍受。言辞部分之难合，谓按痛苦难言，非顺境可言也。所谓制造难合者，意指使人难以和合的人，谓此等人具有下列诸相：贪欲多，气忿重，妒嫉窄，现行邪道，恶言繁杂，扰乱他意，诸不和合，彼此恶诽，不当藏污，挑拨离间，好施妄谤，忌恨恶行，诡计多端，骄慢自大，妄议他人，是等十九种相宜当知。
Ovādaṃ nakkhamati na sahatīti akkhamo. Yathānusiṭṭhaṃ appaṭipajjanato padakkhiṇena anusāsaniṃ na gaṇhātīti appadakkhiṇaggāhī anusāsaniṃ.
「申戒」非忍受所能忍。谨守如实所习戒律，不违犯，不接受他人戒律，称为“不接受他人戒律者”。
Uddesapariyāpannesūti uddese pariyāpannesu antogadhesu. ‘‘Yassa siyā āpatti, so āvikareyyā’’ti evaṃ saṅgahitattā anto pātimokkhassa vattamānesūti attho. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno karaṇatthe upayogavacanaṃ, pañcahi sahadhammikehi sikkhitabbattā tesaṃ vā santakattā sahadhammikanti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho.
「目的圆满者」意指那些于戒律根本——巴帝摩卡中，内在所存在的戒犯，有违反者则应去改正之。此义是从整体戒律的维护而出。所谓「同志」，是指戒律的制定者以相应说法指导修习，受五种同志的监督与纠正，称之为「同志」，此乃佛陀智慧所授戒律之义。
Viramathāyasmanto mama vacanāyāti yena vacanena maṃ vadatha, tato mama vacanato viramatha. Mā maṃ taṃ vacanaṃ vadathāti vuttaṃ hoti.
「舍弃，（长老/具寿）当依我言行」者，谓如以此言告我，立即应舍弃我所说；若曰“勿从我言”，此为其中语义。
Vadatu sahadhammenāti sahadhammikena sikkhāpadena sahadhammena vā aññenapi pāsādikabhāvasaṃvattanikena vacanena vadatu. Yadidanti vuḍḍhikāraṇanidassanatthe nipāto. Tena ‘‘yaṃ idaṃ aññamaññassa hitavacanaṃ āpattito vuṭṭhāpanañca tena aññamaññavacanena aññamaññavuṭṭhāpanena ca saṃvaḍḍhā parisā’’ti evaṃ parisāya vuḍḍhikāraṇaṃ dassitaṃ hoti. Sesaṃ sabbattha uttānameva.
「应依戒律指导说」者，指依戒弟子之戒律，以能令众生悦纳之言辞，向他人说明戒律。此谓增益法故者章节也。其意是：正因为"此乃彼此之间为利益他人所生的言说与启发，及由此言说所兴盛的僧团"，故此处即指示众生增进僧团的戒律之意。结语常以尊称出现。
Samuṭṭhānādīni paṭhamasaṅghabhedasadisānevāti.
「起源等」谓初次分裂僧团之所发生事。
Dubbacasikkhāpadavaṇṇanā niṭṭhitā. · 难劝学处释义已毕。
13. Kuladūsakasikkhāpadavaṇṇanā十三、污家学处解释
§431
431.Tenasamayena buddho bhagavāti kuladūsakasikkhāpadaṃ. Tattha assajipunabbasukā nāmāti assaji ceva punabbasuko ca. Kīṭāgirisminti evaṃnāmake janapade. Āvāsikā hontīti ettha āvāso etesaṃ atthīti āvāsikā. ‘‘Āvāso’’ti vihāro vuccati. So yesaṃ āyatto navakammakaraṇapurāṇapaṭisaṅkharaṇādibhārahāratāya, te āvāsikā. Ye pana kevalaṃ vihāre vasanti, te nevāsikāti vuccanti. Ime āvāsikā ahesuṃ. Alajjino pāpabhikkhūti nillajjā lāmakabhikkhū, te hi chabbaggiyānaṃ jeṭṭhakachabbaggiyā.
431条中，世尊称为「王家败坏者之戒」。其中记载阿沙基与布那伐苏为二神名，于此称为名为「昆虫山」之地区。所谓「住持者」此处是指在此地有房屋者，即居住者；「房舍」亦是称为「住处」。凡为执着新旧作业累积等诸重担者，称为住持者。唯单单居住于僧舍者则不为住持。此等即谓住持者。又「无羞耻之恶比库」指无羞耻而头搔满脸之比库，为六弟子行中最长老之六弟子。
Sāvatthiyaṃ kira cha janā sahāyakā ‘‘kasikammādīni dukkarāni, handa mayaṃ sammā pabbajāma! Pabbajantehi ca uppanne kicce nittharaṇakaṭṭhāne pabbajituṃ vaṭṭatī’’ti sammantayitvā dvinnaṃ aggasāvakānaṃ santike pabbajiṃsu. Te pañcavassā hutvā mātikaṃ paguṇaṃ katvā mantayiṃsu ‘‘janapado nāma kadāci subhikkho hoti kadāci dubbhikkho, mayaṃ mā ekaṭṭhāne vasimha, tīsu ṭhānesu vasāmā’’ti. Tato paṇḍukalohitake āhaṃsu – ‘‘āvuso, sāvatthi nāma sattapaññāsāya kulasatasahassehi ajjhāvutthā, asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ kāsikosalaraṭṭhānaṃ āyamukhabhūtā, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā ambapanasanāḷikerādīni ropetvā pupphehi ca phalehi ca kulāni saṅgaṇhantā kuladārake pabbājetvā parisaṃ vaḍḍhethā’’ti.
据说沙瓦提城有六位同伴说：“从事田间劳作等艰难事情辛苦不堪，我们不如正式出家吧！出家人遇到发生的事务和结束之事，应当出家。”如此决定后，他们在两位长老的面前正式出家修行。他们修行五年后，获得如意的功德，便商议说：“这国土有时富足，有时饥荒，我们不要都集中住一处，还是分散于三处居住吧。”于是对潘度迦罗迟迦族说：“朋友们，沙瓦提国有七十五万家族，七十个村庄，三十余里长的两国合称迦尸多罗王国。你们在那里，只允许在自己的地界规划建造茅舍，种植甘蔗、香蕉等，种植花果，聚集家人，供养子女并遣送出家，使僧团壮盛。”
Mettiyabhūmajake āhaṃsu – ‘‘āvuso, rājagahaṃ nāma aṭṭhārasahi manussakoṭīhi ajjhāvutthaṃ asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ aṅgamagadharaṭṭhānaṃ āyamukhabhūtaṃ, tatra tumhe dhuraṭṭhāneyeva…pe… parisaṃ vaḍḍhethā’’ti.
又对梅提耶布摩者说：“朋友们，王舍城有十八亿人居住，七十个村庄，三十余里长的两国阿耽伽国。你们在那里，也只允许在自己的地界规划建造茅舍…（内容同上）供养子女遣送出家，使僧团壮盛。”
Assajipunabbasuke āhaṃsu – ‘‘āvuso, kīṭāgiri nāma dvīhi meghehi anuggahito tīṇi sassāni pasavanti, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā…pe… parisaṃ vaḍḍhethā’’ti. Te tathā akaṃsu. Tesu ekamekassa pakkhassa pañca pañca bhikkhusatāni parivārā, evaṃ samadhikaṃ diyaḍḍhabhikkhusahassaṃ hoti. Tatra paṇḍukalohitakā saparivārā sīlavantova bhagavatā saddhiṃ janapadacārikampi caranti, te akatavatthuṃ uppādenti, paññattasikkhāpadaṃ pana na maddanti, itare sabbe alajjino akatavatthuñca uppādenti, paññattasikkhāpadañca maddanti, tena vuttaṃ – ‘‘alajjino pāpabhikkhū’’ti.
又对阿萨吉布那巴苏迦族说：“朋友们，称为蝗虫山的地方，居住着三支由两片云彩遮护的村庄。在那里，你们同样允许只在本地规划建造茅舍…供养子女遣送出家，使僧团壮盛。”他们依此行事。每一方有五个比库的随从，从而共有约一千五百比库的僧团。在那里，潘度迦罗迟迦族的同伴有修持戒律的，如世尊所教导，一同巡行国土。他们不制造非法设施，却生起非法事相；另一些全部不守戒律，且生起非法事相。于是有言：“不守戒者是不善的比库。”
Evarūpanti evaṃjātikaṃ. Anācāraṃ ācarantīti anācaritabbaṃ ācaranti, akātabbaṃ karonti. Mālāvacchanti taruṇapuppharukkhaṃ, taruṇakā hi puppharukkhāpi pupphagacchāpi mālāvacchā tveva vuccanti, te ca anekappakāraṃ mālāvacchaṃ sayampi ropenti, aññenapi ropāpenti, tena vuttaṃ – ‘‘mālāvacchaṃ ropentipi ropāpentipī’’ti. Siñcantīti sayameva udakena siñcanti. Siñcāpentīti aññenapi siñcāpenti.
这种人为人如此起因。行不合宜之事，传不当之语，做不该做之事。他们披戴花环在枝叶嫩花上，因树上嫩叶和嫩枝上的花朵及花序亦称为花环。他们用多种方式制作花环，有时置于床上，有时他人佩戴。于是有言：“无论置于身上或佩戴，都是花环。”其润泽是自己用水浇灌，也有时他人浇灌。
Ettha pana akappiyavohāro kappiyavohāro pariyāyo obhāso nimittakammanti imāni pañca jānitabbāni. Tattha akappiyavohāro nāma allaharitānaṃ koṭṭanaṃ koṭṭāpanaṃ, āvāṭassa khaṇanaṃ khaṇāpanaṃ, mālāvacchassa ropanaṃ ropāpanaṃ, āḷiyā bandhanaṃ bandhāpanaṃ, udakassa secanaṃ secāpanaṃ, mātikāya sammukhakaraṇaṃ kappiyaudakasiñcanaṃ hatthamukhapādadhovananhānodakasiñcananti. Kappiyavohāro nāma ‘‘imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā’’ti vacanaṃ sukkhamātikāya ujukaraṇañca. Pariyāyo nāma ‘‘paṇḍitena nāma mālāvacchādayo ropāpetabbā nacirasseva upakārāya saṃvattantī’’tiādivacanaṃ. Obhāso nāma kudālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ, evaṃ ṭhitañhi sāmaṇerādayo disvā thero kārāpetukāmoti gantvā karonti. Nimittakammaṃ nāma kudāla-khaṇitti-vāsi-pharasu-udakabhājanāni āharitvā samīpe ṭhapanaṃ.
此处更具体谈及非法与合法的造作互别说法及因缘，这五种须生起。所谓非法造作，指掘取树根、掘破树穴、种植花环、缚茎干、浇灌水、以净水为土填补脚洗水烧水浇灌等。合法造作指知道此树，此树穴，此花环及所用浇水之用。所谓因缘，意指“智者当种植花环等物，并很快产生利益”等话。示相即指刀、锄、钢具等在花环上取放的位置，察见后比库尼随侍长老，欲修治者往赴执行。这是仪式之事：携带刀、锄、锥、锄头、粗麻布及净水等近置并固定。
Imāni pañcapi kulasaṅgahatthāya ropane na vaṭṭanti, phalaparibhogatthāya kappiyākappiyavohāradvayameva na vaṭṭati, itarattayaṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘kappiyavohāropi vaṭṭati. Yañca attano paribhogatthāya vaṭṭati, taṃ aññapuggalassa vā saṅghassa vā cetiyassa vā atthāyapi vaṭṭatī’’ti vuttaṃ.
这些皆不合宜于以树枝造作花环使用，且作果实享用时，合法非法造作规则则不同，其他情况又有所区别。大长老开示：“合法造作亦是可行，如果是为自己享用，则也可为他人、僧团或佛塔之用。”
Ārāmatthāya pana vanatthāyaca chāyatthāya ca akappiyavohāramattameva na ca vaṭṭati, sesaṃ vaṭṭati, na kevalañca sesaṃ yaṃkiñci mātikampi ujuṃ kātuṃ kappiyaudakaṃ siñcituṃ nhānakoṭṭhakaṃ katvā nhāyituṃ hatthapādamukhadhovanudakāni ca tattha chaḍḍetumpi vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī’’ti vuttaṃ. Ārāmādiatthāya pana ropitassa vā ropāpitassa vā phalaṃ paribhuñjitumpi vaṭṭati.
为了园林的使用以及林地的阴凉，仅仅保持不妥善使用的限度便足够了，不需要全然保持。剩余部分可以保持，但也不是完全保持，任何母图表上能够适当直接进行的工作，如合理浇灌用水、制作澡堂围栏、沐浴时用水亦可使用，也应允许丢弃。大阿难和拘伦提陀曾说“作为可用土地，可以自己植树也是允许的”。为了园林等目的，种植或已种植的植物所结的果实，也可以适当享用。
Ocinanaocināpane pakatiyāpi pācittiyaṃ. Kuladūsanatthāya pana pācittiyañceva dukkaṭañca. Ganthanādīsu ca uracchadapariyosānesu kuladūsanatthāya aññatthāya vā karontassa dukkaṭameva . Kasmā? Anācārattā, ‘‘pāpasamācāro’’ti ettha vuttapāpasamācārattā ca. Ārāmādiatthāya rukkharopane viya vatthupūjanatthāya kasmā na anāpattīti ce? Anāpattiyeva. Yathā hi tattha kappiyavohārena pariyāyādīhi ca anāpatti tathā vatthupūjatthāyapi anāpattiyeva.
即使在树木的砍伐与摘除之间，也存在懊悔过失。为防止家族败坏而承担的过失，也属于恶业。在结网等方面，修治道路终结时同样因家族败坏或其他原因所为的行为亦为恶业。其原因何在？因其属于非善行，即所谓“恶行”。若以园林为目的，为树木种植或祭祀林地的目的，何故不算过失？正因为是非过失。如同在那里适当使用水资源、环绕等没有过失，为祭祀林地的目的亦是非过失的。
Nanu ca tattha ‘‘kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī’’ti vuttanti? Vuttaṃ, na pana mahāaṭṭhakathāyaṃ. Athāpi maññeyyāsi itarāsu vuttampi pamāṇaṃ. Mahāaṭṭhakathāyañca kappiyaudakasecanaṃ vuttaṃ, taṃ kathanti? Tampi na virujjhati. Tatra hi avisesena ‘‘rukkhaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipī’’ti vattabbe ‘‘mālāvaccha’’nti vadanto ñāpeti ‘‘kulasaṅgahatthāya pupphaphalūpagameva sandhāyetaṃ vuttaṃ, aññatra pana pariyāyo atthī’’ti. Tasmā tattha pariyāyaṃ, idha ca pariyāyābhāvaṃ ñatvā yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva. Vuttañcetaṃ –
难道那里不说“作为可用土地，可以自己植树”吗？确实有说，但不在大注疏中。你或许以为其他地方的说法也可作为尺度。大注疏中却有关于适当浇水用水的记载，这也有人问及吗？该说法同样不违背。因为特别提到“无论是种树还是浇水”的论述，提到“牵涉到家族聚合时花果繁盛的情形”才被允许使用，除此之外则没有其他范围。因此，就那个范围而言，这里明白是没有违背的。在知晓这种限定范围的基础上，大注疏中记载的说法才是完善的。且有记载曰——
‘‘Buddhena dhammo vinayo ca vutto;
“佛陀宣说教法与律仪，
Yo tassa puttehi tatheva ñāto;
谁与其子弟们同样熟知，
So yehi tesaṃ matimaccajantā;
至于他们的善意关注者，
Yasmā pure aṭṭhakathā akaṃsu.
因为过去曾有注疏存在。
‘‘Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;
因此，注疏中所说的，
Taṃ vajjayitvāna pamādalekhaṃ;
删去多余和错误的部分之后，
Sabbampi sikkhāsu sagāravānaṃ;
应当对所有戒律给予尊重，满怀恭敬，
Yasmā pamāṇaṃ idha paṇḍitāna’’nti.
因为在此处称尺度为智者的标准。
Sabbaṃ vuttanayeneva veditabbaṃ. Tattha siyā yadi vatthupūjanatthāyapi ganthānādīsu āpatti, haraṇādīsu kasmā anāpattīti? Kulitthīādīnaṃ atthāya haraṇato haraṇādhikāre hi visesetvā te kulitthīnantiādi vuttaṃ, tasmā buddhādīnaṃ atthāya harantassa anāpatti.
以上所说的一切，应当以此了解。如果用于供奉法物等，还会因典籍等产生过失吗？因涉及恶行等事项，确实存在夺取的权利，特别区分为恶行者等，因此对于佛陀等法义被夺取者，不生过失。
Tattha ekatovaṇṭikanti pupphānaṃ vaṇṭe ekato katvā katamālaṃ. Ubhatovaṇṭikanti ubhohi passehi pupphavaṇṭe katvā katamālaṃ. Mañjarikantiādīsu pana mañjarī viya katā pupphavikati mañjarikāti vuccati. Vidhūtikāti sūciyā vā salākāya vā sinduvārapupphādīni vijjhitvā katā. Vaṭaṃsakoti vataṃsako. Āveḷāti kaṇṇikā. Uracchadoti hārasadisaṃ ure ṭhapanakapupphadāmaṃ. Ayaṃ tāva ettha padavaṇṇanā.
此中「单花环」者，谓将花环一齐绕成；「双花环」者，以两端相连观之花环成束。至于「花束」等，谓如花朵簇生之状，构成花束，此谓「花束」。所谓手针缝制者，因挑选针（或木棒）与芦苇口等花材等织合而成。瓦坛索者，即指编结之索。花钗者，谓姬兰花。覆蔽者，意为像项链般围悬胸部的插花饰物。以上即是这里诸词的解说。
Ayaṃ pana ādito paṭṭhāya vitthārena āpattivinicchayo. Kuladūsanatthāya akappiyapathaviyaṃ mālāvacchaṃ ropentassa pācittiyañceva dukkaṭañca, tathā akappiyavohārena ropāpentassa. Kappiyapathaviyaṃ ropanepi ropāpanepi dukkaṭameva. Ubhayatthāpi sakiṃ āṇattiyā bahunnampi ropane ekameva sapācittiyadukkaṭaṃ vā suddhadukkaṭaṃ vā hoti. Paribhogatthāya hi kappiyabhūmiyaṃ vā akappiyabhūmiyaṃ vā kappiyavohārena ropāpane anāpatti. Ārāmādiatthāyapi akappiyapathaviyaṃ ropentassa vā akappiyavacanena ropāpentassa vā pācittiyaṃ. Ayaṃ pana nayo mahāaṭṭhakathāyaṃ na suṭṭhu vibhatto, mahāpaccariyaṃ vibhattoti.
此乃依原方言详尽说明犯戒的区别。若为污名宗族，种属禁缘的地面，栽植花环便是犯戒及恶事，亦如不洁地面上栽植花环。栽植与栽植均为恶事。就两方面而言，即使以恶地大量栽植，也是通犯重戒或净恶戒。因涉及使用而论，以适用地或不适用地的正法栽植则无犯戒。而为寺院等目的以不适用地或不适用语言栽植花环，则为犯戒。以上理则虽见于大注疏，但未详分，此处称为较大类分。
Siñcanasiñcāpane pana akappiyaudakena sabbattha pācittiyaṃ, kuladūsanaparibhogatthāya dukkaṭampi. Kappiyena tesaṃyeva dvinnamatthāya dukkaṭaṃ. Paribhogatthāya cettha kappiyavohārena siñcāpane anāpatti. Āpattiṭṭhāne pana dhārāvacchedavasena payogabahulatāya āpattibahulatā veditabbā.
浇灌施水方面，若用不适宜的水则一切场所均犯戒，且为污辱宗族及有害事。以适合的水施灌上述二重目的时则为恶事。若为使用目的而以适适水灌溉则不犯戒。在犯戒发生处须通过频繁断水等体现犯戒之重。
Kuladūsanatthāya ocinane pupphagaṇanāya dukkaṭapācittiyāni aññattha pācittiyāneva. Bahūni pana pupphāni ekapayogena ocinanto payogavasena kāretabbo. Ocināpane kuladūsanatthāya sakiṃ āṇatto bahumpi ocinati, ekameva sapācittiyadukkaṭaṃ, aññatra pācittiyameva.
为污辱族姓在采摘花朵时，依不同情况有犯戒恶事与非犯戒分别。虽有很多花一时采摘但须按使用量采摘。在污名宗族下，有时采摘多朵，有时只采一朵，但均是犯戒恶事，仅非犯戒者除外。
Ganthanādīsu sabbāpi cha pupphavikatiyo veditabbā – ganthimaṃ, gopphimaṃ, vedhimaṃ, veṭhimaṃ, pūrimaṃ, vāyimanti. Tattha ‘‘ganthimaṃ’’ nāma sadaṇḍakesu vā uppalapadumādīsu aññesu vā dīghavaṇṭesu pupphesu daṭṭhabbaṃ. Daṇḍakena daṇḍakaṃ vaṇṭena vā vaṇṭaṃ ganthetvā katameva hi ganthimaṃ. Taṃ bhikkhussa vā bhikkhuniyā vā kātumpi akappiyavacanena kārāpetumpi na vaṭṭati. Evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti tathā karohītiādinā pana kappiyavacanena kāretuṃ vaṭṭati.
诸结绳负束等均称为花束——编结、包裹、穿刺、缝合、填充、整理等称谓。其中国「编结」名在木棍或莲花等长束花上可见。用木棍或绳结成环，就称为编结。比库或比库尼以不合宜语命令编结时则不合宜。了解此理后，若如此制成，则应美观，且这些花不易损坏，如此用不合宜语制作亦可。
‘‘Gopphimaṃ’’ nāma suttena vā vākādīhi vā vassikapupphādīnaṃ ekatovaṇṭikaubhatovaṇṭikamālāvasena gopphanaṃ, vākaṃ vā rajjuṃ vā diguṇaṃ katvā tattha avaṇṭakāni nīpapupphādīni pavesetvā paṭipāṭiyā bandhanti, etampi gopphimameva. Sabbaṃ purimanayeneva na vaṭṭati.
「包裹」者，指用吊带、细绳等将一至多月季花束包裹而成，「包裹绳」或「绑带」通过穿入蘆葦类插花，将各花束均匀固定，此即为包裹。所有方法均不得用不合适的方式操作。
‘‘Vedhimaṃ’’ nāma savaṇṭakāni vassikapupphādīni vaṇṭesu, avaṇṭakāni vā vakulapupphādīni antochidde sūcitālahīrādīhi vinivijjhitvā āvunanti, etaṃ vedhimaṃ nāma, tampi purimanayeneva na vaṭṭati. Keci pana kadalikkhandhamhi kaṇṭake vā tālahīrādīni vā pavesetvā tattha pupphāni vijjhitvā ṭhapenti, keci kaṇṭakasākhāsu, keci pupphacchattapupphakūṭāgārakaraṇatthaṃ chatte ca bhittiyañca pavesetvā ṭhapitakaṇṭakesu, keci dhammāsanavitāne baddhakaṇṭakesu, keci kaṇikārapupphādīni salākāhi vijjhanti, chattādhichattaṃ viya ca karonti, taṃ atioḷārikameva . Pupphavijjhanatthaṃ pana dhammāsanavitāne kaṇṭakampi bandhituṃ kaṇṭakādīhi vā ekapupphampi vijjhituṃ puppheyeva vā pupphaṃ pavesetuṃ na vaṭṭati. Jālavitānavedika-nāgadantaka pupphapaṭicchakatālapaṇṇaguḷakādīnaṃ pana chiddesu asokapiṇḍiyā vā antaresu pupphāni pavesetuṃ na doso. Etaṃ vedhimaṃ nāma na hoti. Dhammarajjuyampi eseva nayo.
“刺插”者，谓插入藤本植物中如季节性花朵等蔓藤，或插入落尽的树花等，先由枝尖如树叶状的细片剥落而再插入，此为“刺插”之义，亦不可随意插插而成。亦有些人深入枝干中，插入细枝或芽，插入后使花固定；有的插于带刺的枝条，以便撑起华盖花堆或构筑花楼；有的插于法座帷幔中，用苦刺绑扎固定；有的以细枝花插如小棍，模拟伞盖般插作装饰；此皆属极为刺扎之法。虽为插花用，但不可在法座帷幔中插入带刺枝条或以细枝花穿插单朵花朵中，或用花朵穿插花中，皆不可为。网状帷幔、花栏、莲盖花盘、莲叶等支架等断裂处插花，或在怀石中特别插置花朵，虽无过犯，但不谓为刺插。此即“刺插”之义，亦适用于佛法礼仪规矩中。
‘‘Veṭhimaṃ’’ nāma pupphadāmapupphahatthakesu daṭṭhabbaṃ. Keci hi matthakadāmaṃ karontā heṭṭhā ghaṭakākāraṃ dassetuṃ pupphehi veṭhenti, keci aṭṭhaṭṭha vā dasa dasa vā uppalapupphādīni suttena vā vākena vā daṇḍakesu bandhitvā uppalahatthake vā padumahatthake vā karonti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Sāmaṇerehi uppāṭetvā thale ṭhapitauppalādīni kāsāvena bhaṇḍikampi bandhituṃ na vaṭṭati. Tesaṃyeva pana vākena vā daṇḍakena vā bandhituṃ aṃsabhaṇḍikaṃ vā kātuṃ vaṭṭati. Aṃsabhaṇḍikā nāma khandhe ṭhapitakāsāvassa ubho ante āharitvā bhaṇḍikaṃ katvā tasmiṃ pasibbake viya pupphāni pakkhipanti, ayaṃ vuccati aṃsabhaṇḍikā, etaṃ kātuṃ vaṭṭati. Daṇḍakehi paduminipaṇṇaṃ vijjhitvā uppalādīni paṇṇena veṭhetvā gaṇhanti, tatrāpi pupphānaṃ upari paduminipaṇṇameva bandhituṃ vaṭṭati. Heṭṭhā daṇḍakaṃ pana bandhituṃ na vaṭṭati.
“扎插”者，谓插于花托、花柄间之机械装置。有人制作花束时，在花下方用卷状枝条呈花托状加以束缚，或用八到十朵莲花插入花枝或粘于枝干上作束，手持莲花束或莲蓬束插入花中，此皆不能随便随意为。初学沙门不可自行插置花束或用线绑花，亦不可用竹条束缚花束。但可用木棍或竹棍等简单结构绑扎，制成花束后以线绑扎固定，将花插入花束中，此谓“扎插”，此法允许为。用木棍穿入树干髓中制成木架，上面固定莲花，依莲叶位插花，花朵亦可束在莲叶上，此皆许可。然花枝下方不能再用木棍绑扎固定。
‘‘Pūrimaṃ’’ nāma mālāguṇe ca pupphapaṭe ca daṭṭhabbaṃ. Yo hi mālāguṇena cetiyaṃ vā bodhiṃ vā vedikaṃ vā parikkhipanto puna ānetvā pūrimaṭhānaṃ atikkāmeti, ettāvatāpi pūrimaṃ nāma hoti. Ko pana vādo anekakkhattuṃ parikkhipantassa, nāgadanta-kantarehi pavesetvā haranto olambakaṃ katvā puna nāgadantakaṃ parikkhipati, etampi pūrimaṃ nāma. Nāgadantake pana pupphavalayaṃ pavesetuṃ vaṭṭati. Mālāguṇehi pupphapaṭaṃ karonti. Tatrāpi ekameva mālāguṇaṃ harituṃ vaṭṭati. Puna paccāharato pūrimameva hoti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Mālāguṇehi pana bahūhipi kataṃ pupphadāmaṃ labhitvā āsanamatthakādīsu bandhituṃ vaṭṭati. Atidīghaṃ pana mālāguṇaṃ ekavāraṃ haritvā vā parikkhipitvā vā puna aññassa bhikkhuno dātuṃ vaṭṭati. Tenāpi tatheva kātuṃ vaṭṭati.
“粘缀”者，谓缀在花环与花盘上。以花环缀佛塔或佛陀圣像、礼拜台等处，持回后放置于装饰处，这种即为“粘缀”。有人以多次缀插或缀多花束，插入鱼钩状枝干，牵挂并重新将花丝织起，此亦称“粘缀”。拴挂于枝干的花绳亦属之。用花环缀成花盘，缀成一个整体花圈，可将某一花环与他人花环互换施赠，亦允许如此。此皆适用于礼仪装饰，惟不能随意将已缀的花带用以他途。
‘‘Vāyimaṃ’’ nāma pupphajālapupphapaṭapuppharūpesu daṭṭhabbaṃ. Cetiyesu pupphajālaṃ karontassa ekamekamhi jālacchidde dukkaṭaṃ. Bhitticchattabodhitthambhādīsupi eseva nayo. Pupphapaṭaṃ pana parehi pūritampi vāyituṃ na labbhati. Gopphimapuppheheva hatthiassādirūpakāni karonti, tānipi vāyimaṭṭhāne tiṭṭhanti. Purimanayeneva sabbaṃ na vaṭṭati. Aññehi kataparicchede pana pupphāni ṭhapentena hatthiassādirūpakampi kātuṃ vaṭṭati. Mahāpaccariyaṃ pana kalambakena aḍḍhacandakena ca saddhiṃ aṭṭhapupphavikatiyo vuttā. Tattha kalambakoti aḍḍhacandakantare ghaṭikadāmaolambako vutto. ‘‘Aḍḍhacandako’’ti aḍḍhacandākārena mālāguṇaparikkhepo. Tadubhayampi pūrimeyeva paviṭṭhaṃ. Kurundiyaṃ pana ‘‘dve tayo mālāguṇe ekato katvā pupphadāmakaraṇampi vāyimaṃyevā’’ti vuttaṃ. Tampi idha pūrimaṭṭhāneyeva paviṭṭhaṃ, na kevalañca pupphaguḷadāmameva piṭṭhamayadāmampi geṇḍukapupphadāmampi kurundiyaṃ vuttaṃ, kharapattadāmampi sikkhāpadassa sādhāraṇattā bhikkhūnampi bhikkhunīnampi neva kātuṃ na kārāpetuṃ vaṭṭati. Pūjānimittaṃ pana kappiyavacanaṃ sabbattha vattuṃ vaṭṭati. Pariyāyaobhāsanimittakammāni vaṭṭantiyeva.
“铺展”者，谓铺开于花之网状、花瓣、花层状结构上。有铺花网于塔庙或佛塔时，如网状花篷偶有断裂，或庙墙、花盖柱状物断裂亦同理。虽铺设花瓣服饰，亦不能单凭其他人之力使花网铺满。人们多用象牙等器械制作花架固定，其形状依然有限。此皆不可随意为之。但在其他场合，允许依花朵形状铺展、插入象牙器械等。大传统中有用半月型枝条摞叠八朵花的说法。此半月枝条指半月形树枝，再套于花环上。古经中有言“一至三花环合制为同一铺展”。此铺展仅限于装饰，而非以粗糙材料铺设，亦不能令僧尼随意制作粗糙的袈裟类装饰。礼敬场合应遵守适当礼仪规矩。
Tuvaṭṭentīti nipajjanti. Lāsentīti pītiyā uppilavamānā viya uṭṭhahitvā lāsiyanāṭakaṃ nāṭenti, recakaṃ denti. Naccantiyāpi naccantīti yadā nāṭakitthī naccati, tadā tepi tassā purato vā pacchato vā gacchantā naccanti. Naccantiyāpi gāyantīti yadā sā naccati, tadā naccānurūpaṃ gāyanti. Esa nayo sabbattha. Aṭṭhapadepi kīḷantīti aṭṭhapadaphalake jūtaṃ kīḷanti. Tathā dasapade, ākāsepīti aṭṭhapadadasapadesu viya ākāseyeva kīḷanti. Parihārapathepīti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha pariharitabbapathaṃ pariharantā kīḷanti. Santikāyapi kīḷantīti santikakīḷāya kīḷanti, ekajjhaṃ ṭhapitā sāriyo vā pāsāṇasakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti. Khalikāyāti jūtaphalake pāsakakīḷāya kīḷanti. Ghaṭikāyāti ghaṭikā vuccati daṇḍakakīḷā, tāya kīḷanti. Dīghadaṇḍakena rassadaṇḍakaṃ paharantā vicaranti.
“击击”者，谓打击、敲击。如欣喜之舞，跳跃高兴的动作，亦作打击动作；舞蹈时舞者前后移动，配合乐曲击打伴奏。击击亦作合手击掌，或上下挥舞击拍；又如八字击击，即击打八节果实般连打；十字击击，如连接八字与十字结合击击，彼此如空中相连腾挪击打。绕行击击，则在地上依路线划出花样，边走边拍击。触击击亦作触及体体，前手或石头击打用指甲、掐压，若动则判输；粗实击击，如鼓状与枝干击打。持长枝干用绳鞭击打移动。
Salākahatthenāti lākhāya vā mañjaṭṭhiyā vā piṭṭhaudake vā salākahatthaṃ temetvā ‘‘kiṃ hotū’’ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādīrūpāni dassentā kīḷanti. Akkhenāti guḷena. Paṅgacīrenāti paṅgacīraṃ vuccati paṇṇanāḷikā, taṃ dhamantā kīḷanti. Vaṅkakenāti gāmadārakānaṃ kīḷanakena khuddakanaṅgalena. Mokkhacikāyāti mokkhacikā vuccati samparivattakakīḷā, ākāse vā daṇḍaṃ gahetvā, bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattantā kīḷantīti attho. Ciṅgulakenāti ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ, tena kīḷanti. Pattāḷhakenāti pattāḷhakaṃ vuccati paṇṇanāḷi, tāya vālikādīni minantā kīḷanti. Rathakenāti khuddakarathena. Dhanukenāti khuddakadhanunā.
“条杖击”者，谓用竹条、树枝等，如腰带或背部附着物，持杖打击地面或墙壁，表现出手持象牙等器械，来戏耍示范。粉末击击者，用粉及颜料击打。锄耙击耙子指小钉耙，乡村孩童以小脚耙作打击游戏。开锁击，即持长杆或木棍如钥匙开锁动作，或手放地面绕圈击打。铃铛击者，用铃铛或树叶搭建小车转动击击。摇摆击者，用小车摇动树叶击打。小车击者，持小车击打，乍行乍止敲击。小弓击者，持小弓击打，小弓之使用亦属击击。
Akkharikāyāti akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā, tāya kīḷanti. Manesikāyāti manesikā vuccati manasā cintitajānanakīḷā, tāya kīḷanti. Yathāvajjenāti yathāvajjaṃ vuccati kāṇakuṇikakhañjādīnaṃ yaṃ yaṃ vajjaṃ taṃ taṃ payojetvā dassanakīḷā tāya kīḷanti, velambhakā viya. Hatthismimpi sikkhantīti hatthinimittaṃ yaṃ sippaṃ sikkhitabbaṃ, taṃ sikkhanti. Eseva nayo assādīsu. Dhāvantipīti parammukhā gacchantā dhāvanti. Ādhāvantipīti yattakaṃ dhāvanti, tattakameva abhimukhā puna āgacchantā ādhāvanti. Nibbujjhantīti mallayuddhaṃ karonti. Nalāṭikampi dentīti ‘‘sādhu, sādhu, bhaginī’’ti attano nalāṭe aṅguliṃ ṭhapetvā tassā nalāṭe ṭhapenti. Vividhampi anācāraṃ ācarantīti aññampi pāḷiyaṃ anāgataṃ mukhaḍiṇḍimādivividhaṃ anācāraṃ ācaranti.
“字身”者称为字身，是指在空间或边界中，由字母产生的游戏，是由此进行的游戏。“念身”者称为念身，是由心所思所生的生起游戏，也是由此进行。所谓如其所起，即称为如其实起者，是指稻谷壳、稻谷谷物等各类实物，以其所起即是，经过筛选分辨的展示游戏，如同帷幕一般。大象也同样受到训练，所训练的是象的特征，是须当习得的技艺。此理亦同于坚持。所谓奔跑者，是指向前迈进奔走者。所谓回奔者，是指奔跑后又向回转面向原地再奔跑者。所谓平息者，是指进行摔跤之战。所谓抚额者，乃以手指置于自己额头，至对方额头，以此相触。“各种不合礼节的行为”，即他人亦做各种恶行，如损害牙齿、面部等形体的种种不善行事。
§432
432.Pāsādikenāti pasādāvahena, sāruppena samaṇānucchavikena. Abhikkantenāti gamanena. Paṭikkantenāti nivattanena. Ālokitenāti purato dassanena. Vilokitenāti ito cito ca dassanena. Samiñjitenāti pabbasaṅkocanena. Pasāritenāti tesaṃyeva pasāraṇena. Sabbattha itthambhūtākhyānatthe karaṇavacanaṃ, satisampajaññehi abhisaṅkhatattā pāsādika abhikkanta-paṭikkanta-ālokita-vilokita-samiñjita-pasārito hutvāti vuttaṃ hoti. Okkhittacakkhūti heṭṭhā-khittacakkhu . Iriyāpathasampannoti tāya pāsādikaabhikkantāditāya sampannairiyāpatho.
432. “威严者”者，是指因庄严肃穆，引发敬爱而有统一守护的沙门随从。 “显达者”者，是行走远近的动作。 “回转者”者，是指回转撤退。 “显照者”者，谓在前方示现。 “观照者”者，即向此向彼的观看。 “收缩者”者，是指如山岳般的收缩。 “舒展者”，是指也随彼等舒展的动作。以上皆为支撑说明名词之谓，为治境甚明之所依止者。所谓“已色薄眼”，是指下方破碎的眼。所谓“具足行道”，是指具足威严、显达等所具行道。
Kvāyanti ko ayaṃ. Abalabalo viyāti abalo kira bondo vuccati, atisayatthe ca idaṃ āmeḍitaṃ, tasmā atibondo viyāti vuttaṃ hoti. Mandamandoti abhikkantādīnaṃ anuddhatatāya atimando. Atisaṇhoti evaṃ guṇameva dosato dassenti. Bhākuṭikabhākuṭiko viyāti okkhittacakkhutāya bhakuṭiṃ katvā saṅkuṭitamukho kupito viya vicaratīti maññamānā vadanti. Saṇhāti nipuṇā, ‘‘amma tāta bhaginī’’ti evaṃ upāsakajanaṃ yuttaṭṭhāne upanetuṃ chekā, na yathā ayaṃ; evaṃ abalabalo viyāti adhippāyo. Sakhilāti sākhalyena yuttā. Sukhasambhāsāti idaṃ purimassa kāraṇavacanaṃ. Yesañhi sukhasambhāsā sammodanīyakathā nelā hoti kaṇṇasukhā, te sakhilāti vuccanti. Tenāhaṃsu – ‘‘sakhilā sukhasambhāsā’’ti. Ayaṃ panettha adhippāyo – amhākaṃ ayyā upāsake disvā madhuraṃ sammodanīyaṃ kathaṃ kathenti, tasmā sakhilā sukhasambhāsā, na yathā ayaṃ; evaṃ mandamandā viyāti. Mihitapubbaṅgamāti mihitaṃ pubbaṅgamaṃ etesaṃ vacanassāti mihitapubbaṅgamā, paṭhamaṃ sitaṃ katvā pacchā vadantīti attho. Ehisvāgatavādinoti upāsakaṃ disvā ‘‘ehi svāgataṃ tavā’’ti evaṃvādino, na yathā ayaṃ; evaṃ saṅkuṭitamukhatāya bhākuṭikabhākuṭikā viya evaṃ mihitapubbaṅgamāditāya abhākuṭikabhāvaṃ atthato dassetvā puna sarūpenapi dassento āhaṃsu – ‘‘abhākuṭikā uttānamukhā pubbabhāsino’’ti. Uppaṭipāṭiyā vā tiṇṇampi ākārānaṃ abhāvadassanametanti veditabbaṃ. Kathaṃ? Ettha hi ‘‘abhākuṭikā’’ti iminā bhākuṭikabhākuṭikākārassa abhāvo dassito. ‘‘Uttānamukhā’’ti iminā mandamandākārassa, ye hi cakkhūni ummiletvā ālokanena uttānamukhā honti, na te mandamandā. Pubbabhāsinoti iminā abalabalākārassa abhāvo dassito, ye hi ābhāsanakusalatāya ‘‘amma tātā’’ti paṭhamataraṃ ābhāsanti, na te abalabalāti.
“谁喊叫？”。所谓“无能者”，谓无力者称，且于极端施力处被伤，此故谓其极无力。所谓“迟缓者”，是由显达等行为过于迟缓。所谓“躁动者”，即由此恶劣性质表现出怒色。所谓“弯曲眼”，意谓其双眼如同破碎弯曲并显示怒容，妄自尊大，自以为是而曰。所谓“熟练者”，即技艺精熟者，常以“姑母、尊者”等词款待信徒而促其到座前，但该者非是真如此，乃妄称“无力无能”等恶名。所谓“拘束者”，即被束缚者。所谓“快乐交谈”，是昔时之因果言辞。乐言者，乃能令人欢悦之谈者，是谓快乐交谈者。由此观之，当拜望我等比库与近事弟子，于其见近之上辨明讲说甘美悦耳之辞，方称快乐交谈，非此者。所谓“迟缓者”，即迟慢不及时者。所谓“先言已往”，此乃言辞解释；谓先作妥定，后复说明其义。所谓“接引欢迎者”，凡见近事弟子而迎请曰：“来啊，欢迎你”者，非真为迎引，因其妄称，以呈示弯曲、关闭之脸态状，如弯曲眼之形。并示意与其熟悉者谓：“面貌不正，对彼先前光明者表达不利”等义。若出现三种面貌无弊陋迹，则识为无缺。如何识别？此中“无缺”者，是指弯曲眼之缺失；“先言已往”者，是指迟缓面貌之特征；“先前光明”者，是指无力迟缓面貌之缺失，彼等因善于照亮，初次讲话时柔声细语，不为无能迟缓者。
Ehi, bhante, gharaṃ gamissāmāti so kira upāsako ‘‘na kho, āvuso, piṇḍo labbhatī’’ti vutte ‘‘tumhākaṃ bhikkhūhiyeva etaṃ kataṃ , sakalampi gāmaṃ vicarantā na lacchathā’’ti vatvā piṇḍapātaṃ dātukāmo ‘‘ehi, bhante, gharaṃ gamissāmā’’ti āha. Kiṃ panāyaṃ payuttavācā hoti, na hotīti? Na hoti. Pucchitapañho nāmāyaṃ kathetuṃ vaṭṭati. Tasmā idāni cepi pubbaṇhe vā sāyanhe vā antaragharaṃ paviṭṭhaṃ bhikkhuṃ koci puccheyya – ‘‘kasmā, bhante, carathā’’ti? Yenatthena carati, taṃ ācikkhitvā ‘‘laddhaṃ na laddha’’nti vutte sace na laddhaṃ, ‘‘na laddha’’nti vatvā yaṃ so deti, taṃ gahetuṃ vaṭṭati.
“请问，尊者，我将要回家。”彼是一位近事弟子表达此意时，他人答曰：“喂朋友，你怎么没有得到布施呢？你与众比库一起游走村中，皆未得布施。”其后欲布施者称：“请尊者，我要回家。”如何判断此言语是否附带含义？回答否，非有。此为辨明询问问题之意。故现今无论早晚，无论近处院舍，若有人问一比库：“尊者，为何如是 行动？”问明缘由后，彼在回答“得不到”或“未获”时，若言“未获”，则应接受彼所示；若答“得”，亦当接受彼所示。
Duṭṭhoti na pasādādīnaṃ vināsena duṭṭho, puggalavasena duṭṭho. Dānapathānīti dānāniyeva vuccanti. Atha vā dānapathānīti dānanibaddhāni dānavattānīti vuttaṃ hoti. Upacchinnānīti dāyakehi upacchinnāni, na te tāni etarahi denti. Riñcantīti visuṃ honti nānā honti, pakkamantīti vuttaṃ hoti. Saṇṭhaheyyāti sammā tiṭṭheyya, pesalānaṃ bhikkhūnaṃ patiṭṭhā bhaveyya.
所谓“恶”，不单是由庄严等毁坏而恶，而是指个别众生之恶。所谓“供施道”，即谓施舍之道。又言“供施道”，是指与施舍相关连接之给施力道。所谓“中断”，谓由给予者中断的供给，断绝之意。非彼等于时给予。所谓“烦恼”，是指痛苦，异色。所谓“离开”，即已远离之义。所谓“和睦者”，谓应正当常住，且众比库社群得以巩固。
Evamāvusoti kho so bhikkhu saddhassa pasannassa upāsakassa sāsanaṃ sampaṭicchi. Evarūpaṃ kira sāsanaṃ kappiyaṃ harituṃ vaṭṭati, tasmā ‘‘mama vacanena bhagavato pāde vandathā’’ti vā ‘‘cetiyaṃ paṭimaṃ bodhiṃ saṅghattheraṃ vandathā’’ti vā ‘‘cetiye gandhapūjaṃ karotha, pupphapūjaṃ karothā’’ti vā ‘‘bhikkhū sannipātetha, dānaṃ dassāma , dhammaṃ sossāmāti vā īdisesu sāsanesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanāni etāni na gihīnaṃ gihikammapaṭisaṃyuttānīti. Kuto ca tvaṃ, bhikkhu, āgacchasīti nisinno so bhikkhu na āgacchati atthato pana āgato hoti; evaṃ santepi vattamānasamīpe vattamānavacanaṃ labbhati, tasmā na doso. Pariyosāne ‘‘tato ahaṃ bhagavā āgacchāmī’’ti etthāpi vacane eseva nayo.
“如此确实”，即彼比库已得信任、亲近的居士，了知正法。此类正法当守护持有，故常有言曰：“当以我言礼敬世尊足，当礼拜佛塔、比库长老，当在佛塔献香、献花、比库集会时布施、听闻教法。”此非违反俗家之戒律。云何比库方至？虽其坐着不起，不动身前来，仍接得当时谈话。故不以此为过。最后言曰：“而后，我世尊当至。”若言于此处，亦当如此依教奉行。
§433
433.Paṭhamaṃ assajipunabbasukā bhikkhū codetabbāti ‘‘mayaṃ tumhe vattukāmā’’ti okāsaṃ kāretvā vatthunā ca āpattiyā ca codetabbā. Codetvā yaṃ na saranti, taṃ sāretabbā. Sace vatthuñca āpattiñca paṭijānanti, āpattimeva vā paṭijānanti, na vatthuṃ, āpattiṃ ropetabbā. Atha vatthumeva paṭijānanti, nāpattiṃ; evampi ‘‘imasmiṃ vatthusmiṃ ayaṃ nāma āpattī’’ti ropetabbā eva. Yadi neva vatthuṃ, nāpattiṃ paṭijānanti, āpattiṃ na ropetabbā ayamettha vinicchayo. Yathāpaṭiññāya pana āpattiṃ ropetvā; evaṃ pabbājanīyakammaṃ kātabbanti dassento ‘‘byattena bhikkhunā’’tiādimāha, taṃ uttānatthameva.
第一 条 关于须蘇婆罗比库初次挑唆者的规定谓：『我们你等应当受戒。』此时给予机会，用袈裟与戒罪两方面加以责备。被责备者如不服从，应受罚。如果既承认袈裟又承认戒罪，或仅承认戒罪，而不承认袈裟，则应以戒罪处罚。如仅承认袈裟而不承认戒罪，则应以「该袈裟此为戒罪」之义施加戒罪。如果既不承认袈裟也不承认戒罪，则此是判定标准。以正智指出戒罪后，即可执行出家之法。故经称『被违犯的比库』，上述说明正是为此而设。
Evaṃ pabbājanīyakammakatena bhikkhunā yasmiṃ vihāre vasantena yasmiṃ gāme kuladūsakakammaṃ kataṃ hoti, tasmiṃ vihāre vā tasmiṃ gāme vā na vasitabbaṃ. Tasmiṃ vihāre vasantena sāmantagāmepi piṇḍāya na caritabbaṃ. Sāmantavihārepi vasantena tasmiṃ gāme piṇḍāya na caritabbaṃ. Upatissatthero pana ‘‘bhante nagaraṃ nāma mahantaṃ dvādasayojanikampi hotī’’ti antevāsikehi vutto ‘‘yassā vīthiyā kuladūsakakammaṃ kataṃ tattheva vārita’’nti āha. Tato ‘‘vīthipi mahatī nagarappamāṇāva hotī’’ti vutto ‘‘yassā gharapaṭipāṭiyā’’ti āha, ‘‘gharapaṭipāṭīpi vīthippamāṇāva hotī’’ti vutto ito cito ca satta gharāni vāritānī’’ti āha. Taṃ pana sabbaṃ therassa manorathamattameva. Sacepi vihāro tiyojanaparamo hoti dvādasayojanaparamañca nagaraṃ, neva vihāre vasituṃ labbhati, na nagare caritunti.
如是持有受具戒者，在某寺住持时，或在某村庄作有损家声之行事时，则不得继续留居该寺或村庄。即使住寺，也不得入村募化；住村庄，也不可至寺募化。长老比库曾述，『尊者，所谓城市乃大型城镇，约十二由旬；其内部街巷若有人违反损家声，即当惩戒。』又云『街巷亦如大城市一般，而家居通行亦有其区域。』长老仅以此情形表达其看法。即便寺院占地三由旬，城市占十二由旬，则既不宜留寺，亦不可居城市中。
§435
435.Tesaṅghena pabbājanīyakammakatāti kathaṃ saṅgho tesaṃ kammaṃ akāsi? Na gantvāva ajjhottharitvā akāsi, atha kho kulehi nimantetvā saṅghabhattesu kayiramānesu tasmiṃ tasmiṃ ṭhāne therā samaṇapaṭipadaṃ kathetvā ‘‘ayaṃ samaṇo, ayaṃ assamaṇo’’ti manusse saññāpetvā ekaṃ dve bhikkhū sīmaṃ pave setvā etenevupāyena sabbesaṃ pabbājanīyakammaṃ akaṃsūti. Evaṃ pabbājanīyakammakatassa ca aṭṭhārasa vattāni pūretvā yācantassa kammaṃ paṭippassambhetabbaṃ. Paṭippassaddhakammenāpi ca tena yesu kulesu pubbe kuladūsakakammaṃ kataṃ, tato paccayā na gahetabbā, āsavakkhayappattenāpi na gahetabbā, akappiyāva honti. ‘‘Kasmā na gaṇhathā’’ti pucchitena ‘‘pubbe evaṃ katattā’’ti vutte, sace vadanti ‘‘na mayaṃ tena kāraṇena dema idāni sīlavantatāya demā’’ti gahetabbā. Pakatiyā dānaṭṭhāneyeva kuladūsakakammaṃ kataṃ hoti. Tato pakatidānameva gahetuṃ vaṭṭati, yaṃ vaḍḍhetvā denti, taṃ na vaṭṭati.
关于僧团如何施行出家戒法？并非亲自前往而施救引导。相反，僧团长老们聚集家族之中，轮流传授比库修行，作出区分『此为修行者，此为非修行者』，选一两名比库划定戒律范围，以此方式落实出家戒律。此完成十八法则后，应当以优柔方法安抚请求者。即使以柔和行为，若家族中曾有损家声之行，当不予接纳；即使根本断除烦恼亦不可接纳，视若不可许可。问：何不接纳？答：『我等非因此故而接纳，如今为行善才接纳。』在赞施丰裕之地=施舍地亦有损家声行为，故当只接受善因，以免使损家声行为因施舍而增长。
Na sammā vattantīti te pana assajipunabbasukā aṭṭhārasasu vattesu sammā na vattanti. Na lomaṃ pātentīti anulomapaṭipadaṃ appaṭipajjanatāya na pannalomā honti. Na netthāraṃ vattantīti attano nittharaṇamaggaṃ na paṭipajjanti . Na bhikkhū khamāpentīti ‘‘dukkaṭaṃ, bhante, amhehi, na puna evaṃ karissāma, khamatha amhāka’’nti evaṃ bhikkhūnaṃ khamāpanaṃ na karonti. Akkosantīti kārakasaṅghaṃ dasahi akkosavatthūhi akkosanti. Paribhāsantīti bhayaṃ nesaṃ dassenti. Chandagāmitā…pe… bhayagāmitā pāpentīti ete chandagāmino ca…pe… bhayagāmino cāti evaṃ chandagāmitāyapi…pe… bhayagāmitāyapi pāpenti, yojentīti attho. Pakkamantīti tesaṃ parivāresu pañcasu samaṇasatesu ekacce disā pakkamanti. Vibbhamantīti ekacce gihī honti. Kathañhi nāma assajipunabbasukā bhikkhūti ettha dvinnaṃ pamokkhānaṃ vasena sabbepi ‘‘assajipunabbasukā’’ti vuttā.
须蘇婆罗比库所说诸十八条中，称其不善、规劝不足、戒律不净者，实不合适。所谓不生毛发，即修持顺续未犯错误。所谓不行出离道，即不行自我解脱之路。所谓不肯原谅比库，即不作『尊敬比库，我们不重复恶行，求原谅』等原谅祈求。所谓谩骂者，即有十种谩骂对象之责骂。所谓轻蔑者，即表露彼等恐惧。所谓乐欲者、恐惧者，是说这种由乐欲和恐惧带来的过失和罪恶。所谓向外游走者，是说很多代表比库的五百人从某些方向离开。所谓分散者，是说有些在家人离散。此须蘇婆罗比库称谓反映上述二种脱离之意，即“须蘇婆罗”“比库”两者同在。
§436-7
436-7.Gāmaṃ vāti ettha nagarampi gāmaggahaṇeneva gahitaṃ. Tenassa padabhājane ‘‘gāmopi nigamopi nagarampi gāmo ceva nigamo cā’’ti vuttaṃ. Tattha apākāraparikkhepo saāpaṇo nigamoti veditabbo.
关于乡村、城市分类，此处将城市与乡村合并为乡市群体。其词根区分说法曰：『乡村，亦即市场、城市，乡村与市场均同』。其中涵义涉及近义词之间细微区别，应以上下文判断城镇类型。此处的“市场”乃指特定区域内交易活跃聚集之地。
Kulāni dūsetīti kuladūsako. Dūsento ca na asucikaddamādīhi dūseti, atha kho attano duppaṭipattiyā tesaṃ pasādaṃ vināseti. Tenevassa padabhājane ‘‘pupphena vā’’tiādi vuttaṃ. Tattha yo haritvā vā harāpetvā vā pakkositvā vā pakkosāpetvā vā sayaṃ vā upagatānaṃ yaṃkiñci attano santakaṃ pupphaṃ kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakaṃ deti, dukkaṭameva. Theyyacittena deti, bhaṇḍagghena kāretabbo. Eseva nayo saṅghikepi. Ayaṃ pana viseso, senāsanatthāya niyāmitaṃ issaravatāya dadato thullaccayaṃ.
所谓损家族者，谓损家声者。此非因不洁净行为，仅因自身失行致使家族声誉败坏。此节附例证『以花授人』。若有人将自己所折采、获得、赠送之花，或从已故者处获得之花，赠予家族成员，视为恶行。因所赠花具压制意图，故为恶行。此乃规范合适性之做法。此特殊事例，乃为管理军营而设立，规章由长官制定以防违法乱纪。
Pupphaṃ nāma kassa dātuṃ vaṭṭati, kassa na vaṭṭatīti? Mātāpitūnnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati, sesañātakānaṃ pakkosāpetvāva. Tañca kho vatthupūjanatthāya, maṇḍanatthāya pana sivaliṅgādipūjanatthāya vā kassacipi dātuṃ na vaṭṭati. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ. Itare pana yadi sayameva icchanti, vaṭṭati. Sammatena pupphabhājakena bhājanakāle sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Kurundiyaṃ sampattagihīnaṃ upaḍḍhabhāgaṃ. Mahāpaccariyaṃ ‘‘cūḷakaṃ dātuṃ vaṭṭatī’’ti vuttaṃ. Asammatena apaloketvā dātabbaṃ.
花朵名义上人人都可供养，亦无禁止。但对父母亲属，即使已取下或收回，或供养后再撤除，仍可供养，就如对余剩亲人仅能撤除供养而已。此皆为供奉佛堂用，装饰之用，或祭祀象征物如白布条印等所用，任何人不可供养。若是已取去给父母亲属的亲戚沙玛内，应如对沙玛内一样交还。其余若自愿，则可供养。若合规矩的布施者，供养时分给已具足戒律的沙玛内一部分，则可。无财产者的贫寒长者亦能分得一部分。曾有大论说：“小量供养亦可。”不合规矩者不可供养，应不瞻仰而布施。
Ācariyupajjhāyesu sagāravā sāmaṇerā bahūni pupphāni āharitvā rāsiṃ katvā ṭhapenti, therā pātova sampattānaṃ saddhivihārikādīnaṃ upāsakānaṃ vā ‘‘tvaṃ idaṃ gaṇha, tvaṃ idaṃ gaṇhā’’ti denti, pupphadānaṃ nāma na hoti. ‘‘Cetiyaṃ pūjessāmā’’ti gahetvā gacchantāpi pūjaṃ karontāpi tattha tattha sampattānaṃ cetiyapūjanatthāya denti, etampi pupphadānaṃ nāma na hoti. Upāsake akkapupphādīhi pūjente disvā ‘‘vihāre kaṇikārapupphādīni atthi, upāsakā tāni gahetvā pūjethā’’ti vattumpi vaṭṭati. Bhikkhū pupphapūjaṃ katvā divātaraṃ gāmaṃ paviṭṭhe ‘‘kiṃ, bhante, atidivā paviṭṭhatthā’’ti pucchanti, ‘‘vihāre bahūni pupphāni pūjaṃ akarimhā’’ti vadanti. Manussā ‘‘bahūni kira vihāre pupphānī’’ti punadivase pahūtaṃ khādanīyaṃ bhojanīyaṃ gahetvā vihāraṃ gantvā pupphapūjañca karonti, dānañca denti, vaṭṭati. Manussā ‘‘mayaṃ, bhante, asukadivasaṃ nāma pūjessāmā’’ti pupphavāraṃ yācitvā anuññātadivase āgacchanti, sāmaṇerehi ca pageva pupphāni ocinitvā ṭhapitāni honti, te rukkhesu pupphāni apassantā ‘‘kuhiṃ, bhante, pupphānī’’ti vadanti, sāmaṇerehi ocinitvā ṭhapitāni tumhe pana pūjetvā gacchatha, saṅgho aññaṃ divasaṃ pūjessatīti. Te pūjetvā dānaṃ datvā gacchanti, vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘therā sāmaṇerehi dāpetuṃ na labhanti. Sace sayameva tāni pupphāni tesaṃ denti, vaṭṭati. Therehi pana ‘sāmaṇerehi ocinitvā ṭhapitānī’ti ettakameva vattabba’’nti vuttaṃ. Sace pana pupphavāraṃ yācitvā anocitesu pupphesu yāgubhattādīni ādāya āgantvā sāmaṇere ‘‘ocinitvā dethā’’ti vadanti. Ñātakasāmaṇerānaṃyeva ocinitvā dātuṃ vaṭṭati. Aññātake ukkhipitvā rukkhasākhāya ṭhapenti, na orohitvā palāyitabbaṃ, ocinitvā dātuṃ vaṭṭati. Sace pana koci dhammakathiko ‘‘bahūni upāsakā vihāre pupphāni yāgubhattādīni ādāya gantvā pupphapūjaṃ karothā’’ti vadati, tasseva na kappatīti mahāpaccariyañca kurundiyañca vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘etaṃ akappiyaṃ na vaṭṭatī’’ti avisesena vuttaṃ.
在师长护法众中，端庄恭敬的沙玛内常采大量花朵，扎成花束插置。长老、初学比库及信徒等互相传递时说“你拿这，你拿那”，此非真正的花供养。若说“供养佛塔”，持花前往行礼也是如此，因供养佛塔仅是礼敬而非布施，故亦非花供养。见到信徒用菊花等花供敬时，长老说：“寺院已有鲜花，信徒可拾取供养。”沙玛内听令将花取奉。比库行花供，入乡问苦，村民问：“尊者，为何入村如此早？”答以“因寺院多花供养。”人间若寺院花多，人们带食物拜访，也持花布施。有人说“我们想在不舒服的日子供养”，于是求花而来，沙玛内预备花束插置。若见树上花未领取，问“尊者，花为何处？”回答：“你们请用供养，余属他日供养。”他们供养施物后离去。大论说贫寒长者及沙玛内不可相施花，若自行施花，则可。长老云：“花束乃沙玛内所插。”若有人求花束，带来未插花与粮食，沙玛内命“请插好供给”，亲属沙玛内之间的供花则允许。对其他人则是摘取树枝插置，不可攀折逃走，插置既可。若有法师说“许多信徒到寺院供养花与粮食”，其说不可采信，大论及贫寒长者皆已说明此事不可为。
Phalampi attano santakaṃ vuttanayeneva mātāpitūnaṃñca sesañātakānañca dātuṃ vaṭṭati. Kulasaṅgahatthāya pana dentassa vuttanayeneva attano santake parasantake saṅghike senāsanatthāya niyāmite ca dukkaṭādīni veditabbāni. Attano santakaṃyeva gilānamanussānaṃ vā sampattaissarānaṃ vā khīṇaparibbayānaṃ vā dātuṃ vaṭṭati, phaladānaṃ na hoti. Phalabhājakenāpi sammatena saṅghassa phalabhājanakāle sampattamanussānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Asammatena apaloketvā dātabbaṃ. Saṅghārāmepi phalaparicchedena vā rukkhaparicchedena vā katikā kātabbā. Tato gilānamanussānaṃ vā aññesaṃ vā phalaṃ yācantānaṃ yathāparicchedena cattāri pañca phalāni dātabbāni. Rukkhā vā dassetabbā ‘‘ito gahetuṃ labbhatī’’ti. ‘‘Igha phalāni sundarāni, ito gaṇhathā’’ti evaṃ pana na vattabbaṃ.
水果亦如前所言，可供养自亲父母及其他剩余亲人。如用族群属手赠与时，则应察知能否妥善分配及非恶行。仅可赠自属族手之剩余亲人，及贫寒僧众、病人、孤寡等无所依靠者，才可赠予，果品布施则非。合适的果品布施者，在布施时会分给贫寒僧众一部分。若不合规者不宜布施，应谨慎察看。寺院果树区域、果园应划分界限。贫病孤寡等乞请者按界限给予四至五种果品。树木应示明“此处可采摘”。但不可说“此处果实美丽，请来采摘”，此类言辞不宜传讲。
Cuṇṇenāti ettha attano santakaṃ sirīsacuṇṇaṃ vā aññaṃ vā kasāvaṃ yaṃkiñci kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakādīsupi vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – idha saṅghassa rakkhitagopitāpi rukkhacchalli garubhaṇḍameva. Mattikadantakaṭṭhaveḷūsupi garubhaṇḍūpagaṃ ñatvā cuṇṇe vuttanayeneva vinicchayo veditabbo. Paṇṇadānaṃ pana ettha na āgataṃ, tampi vuttanayeneva veditabbaṃ. Paratopi garubhaṇḍavinicchaye sabbaṃ vitthārena vaṇṇayissāma.
盐指的是给予自家所持盐巴或其他苦瓜色染物献与族群属手，为恶行。对剩余亲属等亦应如法审察。此乃特殊情况：即使是受僧团保护维护之树木、遮荫、重物，也不可随意取用。包括陶瓦屋顶等重物，知其性质亦应审察。碾叶送礼未曾有人献予，应遵此审察定规。对他处重物的审察则将细致说明。
Vejjikāya vāti ettha vejjakammavidhi tatiyapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo.
关于医师施行之事，此处应依第三级巴拉基咖戒律中对医师职务之规定进行审察。
Jaṅghapesanikenāti ettha jaṅghapesaniyanti gihīnaṃ dūteyyasāsanaharaṇakammaṃ vuccati, taṃ na kātabbaṃ. Gihīnañhi sāsanaṃ gahetvā gacchantassa pade pade dukkaṭaṃ. Taṃ kammaṃ nissāya laddhabhojanaṃ bhuñjantassāpi ajjhohāre ajjhohāre dukkaṭaṃ. Paṭhamaṃ sāsanaṃ aggahetvāpi pacchā ‘‘ayaṃ dāni so gāmo handa taṃ sāsanaṃ ārocemī’’ti maggā okkamantassāpi pade pade dukkaṭaṃ. Sāsanaṃ ārocetvā laddhabhojanaṃ bhuñjato purimanayeneva dukkaṭaṃ. Sāsanaṃ aggahetvā āgatena pana ‘‘bhante tasmiṃ gāme itthannāmassa kā pavattī’’ti pucchiyamānena kathetuṃ vaṭṭati, pucchitapañhe doso natthi. Pañcannaṃ pana sahadhammikānaṃ mātāpitūnaṃ paṇḍupalāsassa attano veyyāvaccakarassa ca sāsanaṃ harituṃ vaṭṭati, gihīnañca pubbe vuttappakāraṃ kappiyasāsanaṃ. Idañhi jaṅghapesaniyakammaṃ nāma na hoti. Imehi pana aṭṭhahi kuladūsakakammehi uppannapaccayā pañcannampi sahadhammikānaṃ na kappanti, abhūtārocanarūpiyasaṃvohārehi uppannapaccayasadisāva honti.
所谓抨击小腿，即指城镇居民代理破坏教法之举，此不可为。因居民持有当时教法却行此恶业为恶。基于此行为即使食用所获食物亦为恶。初时未持教法而后指出“这村庄现行此教法”，居住点点均为恶。宣扬教法同时食受施食也如恶行。持教法者对来访者询问“尊者，此处女性名字如何”，可回答，无过失。五名属同宗父母的比库会护持自己的法及老师所传教法，居民之前曾行合法教法，此不为抨击小腿行。以上诸恶因八种恶族群行为及其导致者，五名同宗亦不得赞助，且由不正宣扬行为引起的恶道果报，亦同在其列。
Pāpā samācārā assāti pāpasamācāro. Te pana yasmā mālāvaccharopanādayo idha adhippetā, tasmā ‘‘mālāvacchaṃ ropentipī’’tiādinā nayenassa padabhājanaṃ vuttaṃ. Tirokkhāti parammukhā. Kulāni ca tena duṭṭhānīti ettha pana yasmā ‘‘kulānī’’ti vohāramattametaṃ, atthato hi manussā tena duṭṭhā honti, tasmāssa padabhājane ‘‘pubbe saddhā hutvā’’tiādimāha. Chandagāminoti chandena gacchantīti chandagāmino. Esa nayo sesesu. Samanubhāsitabbo tassa paṭinissaggāyāti ettha kuladūsakakammena dukkaṭameva. Yaṃ pana so saṅghaṃ paribhavitvā ‘‘chandagāmino’’tiādimāha. Tassa paṭinissaggāya samanubhāsanakammaṃ kātabbanti evamattho daṭṭhabbo. Sesaṃ sabbattha uttānatthameva.
『恶行』称为『恶行』者，因其所导致之恶果恶报，在此教法中受制。故有用『种恶因缠结』等语词，用以比喻其作用，谓『其如种恶因缠结』等，故此类称谓仅是词句用法。『向外』即指『面向外方』。此处所言『族』，不过泛指，言其本质恶劣。实则人类因其行为而为恶，故于词义上说『先前曾有信心』等。『贪行者』意指随欲而行者，此说明为此类名号的由来。其余譬喻亦同。所谓『必须与其放弃相应实修』，此处因族恶行而造恶业。若有人蔑视僧团，被称为『随欲行者』等。由此可知，须以相应实修应对其摈弃行为。其余皆为广义且正面解说。
Samuṭṭhānādīnipi paṭhamasaṅghabhedasadisānevāti.
『从起因等起始，亦如初次僧团分裂之类』。
Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā. · 污家学处解释完毕。
Nigamanavaṇṇanā结语解释
§442
442.Uddiṭṭhā kho…pe… evametaṃ dhārayāmīti ettha paṭhamaṃ āpatti etesanti paṭhamāpattikā, paṭhamaṃ vītikkamakkhaṇeyeva āpajjitabbāti attho. Itare pana yathā tatiye catutthe ca divase hotīti jaro ‘‘tatiyako catutthako’’ti ca vuccati; evaṃ yāvatatiye samanubhāsanakamme hontīti yāvatatiyakāti veditabbā.
『442.就此而说……佛说，如是持守』此谓初次过失乃称『初次罪罚者』，意指须最先自觉并改正始得。其他罪罚，如第三第四日出现者，如老者谓『第三第四过罪』，这表明连续出现违犯之业，故称之为「连续罪罚」。
Yāvatīhaṃ jānaṃ paṭicchādetīti yattakāni ahāni jānanto paṭicchādeti, ‘‘ahaṃ itthannāmaṃ āpattiṃ āpanno’’ti sabrahmacārīnaṃ nāroceti. Tāvatīhanti tattakāni ahāni. Akāmā parivatthabbanti na kāmena, na vasena, atha kho akāmena avasena parivāsaṃ samādāya vatthabbaṃ. Uttari chārattanti parivāsato uttari cha rattiyo. Bhikkhumānattāyāti bhikkhūnaṃ mānanabhāvāya, ārādhanatthāyāti vuttaṃ hoti. Vīsatisaṅgho gaṇo assāti vīsatigaṇo . Tatrāti yatra sabbantimena paricchedena vīsatigaṇo bhikkhusaṅgho atthi tatra. Abbhetabboti abhietabbo sampaṭicchitabbo, abbhānakammavasena osāretabboti vuttaṃ hoti , avhātabboti vā attho. Anabbhitoti na abbhito, asampaṭicchito, akatabbhānakammoti vuttaṃ hoti, anavhātoti vā attho. Sāmīcīti anudhammatā, lokuttaradhammaṃ anugatā ovādānusāsanī, sāmīci dhammatāti vuttaṃ hoti. Sesamettha vuttanayamevāti.
『称为持续恶行者』者，谓识自知所犯之罪仍欲隐匿，则不可隐瞒，谓『我犯此罪』不可瞒舍于沙门众。『至若时间』谓特定日数。谓非因爱欲转移他物，亦非因赐赠而移，然则须因无欲欲而转移赐舍。『上下夜』即指转赠之时。『沙门间之轻慢心』谓为轻视、蔑视意。『三十众为集体』意指一处地所聚之三十位沙门众。『不可犯』谓不可招致，不可违犯，不可以为常行。不可转移财物亦同义。『不可侵扰』意谓不可以恶行致使烦恼。『不犯』谓非犯错、非违犯、不以转移为常习。『不可扰乱』究意同上。『适宜』者，乃正当守护之法，合乎超越世间之教诫规范。以上所述皆为此理之说明。
Samantapāsādikāya vinayasaṃvaṇṇanāya · 在《普端严》律注中
Terasakavaṇṇanā niṭṭhitā. · 十三法解释完毕。