4. Nissaggiyakaṇḍaṃ · 4. 尼萨耆亚篇
4. Nissaggiyakaṇḍaṃ4. 尼萨耆亚篇
1. Cīvaravaggo
一、比库衣服品
1. Paṭhamakathinasikkhāpadavaṇṇanā1. 第一咖提那学处解释
Tiṃsa nissaggiyā dhammā, ye vuttā samitāvinā;
三十条弃过，即已宣说且经实证者；
Tesaṃ dāni karissāmi, apubbapadavaṇṇanaṃ.
现今当为宣说，作其初步文义说明。
§459
459. Tena samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hotīti ettha ticīvaranti antaravāsako uttarāsaṅgo saṅghāṭīti idaṃ cīvarattayaṃ paribhuñjituṃ anuññātaṃ hoti. Yattha panetaṃ anuññātaṃ, yadā ca anuññātaṃ, yena ca kāraṇena anuññātaṃ, taṃ sabbaṃ cīvarakkhandhake jīvakavatthusmiṃ (mahāva. 326 ādayo) āgatameva. Aññeneva ticīvarena gāmaṃ pavisantīti yena vihāre acchanti nhānañca otaranti, tato aññena, evaṃ divase divase nava cīvarāni dhārenti.
459. 当时，佛陀世尊住在迦毗罗卫，居于果德玛塔庙。当时，世尊准许比库们使用三衣（即内衣、外衣和外披衣），此处所谓三衣者，即内衣、上衣与桑罽衣。此三衣是准许用以衣着使用。准许的时间、准许的对象及准许的理由等，均已载于《比库衣服聚集论》（又名《生命因缘》卷第三二六）。例如，当一衣尚未干净时，比库们将穿另一衣进入村庄，或在住处沐浴更衣。因此每日持有九件新三衣。
§460
460.Uppannaṃ hotīti anupaññattiyā dvāraṃ dadamānaṃ paṭilābhavasena uppannaṃ hoti, no nipphattivasena.
460. 「发生」者，即未具备准许许可前往，获得入口权时产生，不是以现成消灭为由生起。
Āyasmato sāriputtassa dātukāmo hotīti āyasmā kira ānando bhagavantaṃ ṭhapetvā añño evarūpo guṇavisiṭṭho puggalo natthīti guṇabahumānena āyasmantaṃ sāriputtaṃ atimamāyati. So sadāpi manāpaṃ cīvaraṃ labhitvā rajitvā kappabinduṃ datvā therasseva deti, purebhatte paṇītaṃ yāgukhajjakaṃ vā piṇḍapātaṃ vā labhitvāpi therasseva deti, pacchābhatte madhuphāṇitādīni labhitvāpi therasseva deti, upaṭṭhākakulehi dārake nikkhāmetvā pabbājetvāpi therassa santike upajjhaṃ gāhāpetvā sayaṃ anusāvanakammaṃ karoti. Āyasmāpi sāriputto ‘‘pitu kattabbakiccaṃ nāma jeṭṭhaputtassa bhāro, taṃ mayā bhagavato kattabbaṃ kiccaṃ ānando karoti, ahaṃ ānandaṃ nissāya appossukko viharituṃ labhāmī’’ti āyasmantaṃ ānandaṃ ativiya mamāyati, sopi manāpaṃ cīvaraṃ labhitvā ānandattherasseva detīti sabbaṃ purimasadisameva . Evaṃ guṇabahumānena mamāyanto tadā uppannampi taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hotīti veditabbo.
因敬礼尊长沙利子的缘故，安陀比库特地奉献于世尊，若有他人因具有卓越德行者而无法赠与，则以其高尚品德为由欺骗沙利子。虽常获得所喜爱衣服，涂朱泥与布施小把菩提子给长老，也如长老所行，曾获得清净食、善衣及施粥，即便在护持者家寄宿并出家，仍依长老之命受持皈依戒，亲自作念诵学戒功课。沙利子昔时说：「作为长兄，抚育职责应由长兄承担，此事由世尊负责，安陀替代行之，我依安陀安心修行。」故沙利子误以为安陀即为长老，安陀亦冒充沙利子，授予所喜欢之衣服。由此推知，此时此刻之三衣，成为沙利子所欲授予之物，此事应予了解。
Navamaṃ vā bhagavā divasaṃ dasamaṃ vāti ettha pana sace bhaveyya ‘‘kathaṃ thero jānātī’’ti? Bahūhi kāraṇehi jānāti. Sāriputtatthero kira janapadacārikaṃ pakkamanto ānandattheraṃ āpucchitvāva pakkamati ‘‘ahaṃ ettakena nāma kālena āgacchissāmi, etthantare bhagavantaṃ mā pamajjī’’ti. Sace sammukhā na āpucchati, bhikkhū pesetvāpi āpucchitvāva gacchati. Sace aññattha vassaṃ vasati, ye paṭhamataraṃ bhikkhū āgacchanti, te evaṃ pahiṇati ‘‘mama vacanena bhagavato ca pāde sirasā vandatha, ānandassa ca ārogyaṃ vatvā maṃ ‘asukadivase nāma āgamissatī’ti vadathā’’ti sadā ca yathāparicchinnadivaseyeva eti. Apicāyasmā ānando anumānenapi jānāti ‘‘ettake divase bhagavatā viyogaṃ sahanto adhivāsento āyasmā sāriputto vasi, ito dāni paṭṭhāya asukaṃ nāma divasaṃ na atikkamissati addhā āgamissatī’’ti. Yesaṃ yesañhi paññā mahatī tesaṃ tesaṃ bhagavati pemañca gāravo ca mahā hotīti iminā nayenāpi jānāti. Evaṃ bahūhi kāraṇehi jānāti. Tenāha – ‘‘navamaṃ vā bhagavā divasaṃ dasamaṃ vā’’ti. Evaṃ vutte yasmā idaṃ sikkhāpadaṃ paṇṇattivajjaṃ, na lokavajjaṃ; tasmā āyasmatā ānandena vuttasadisameva paricchedaṃ karonto ‘‘atha kho bhagavā…pe… dhāretu’’nti. Sace pana therena addhamāso vā māso vā uddiṭṭho abhavissa, sopi bhagavatā anuññāto assa.
世尊或第九日或第十日说到此处，若有人问：“长老如何得知？”是因多种缘故而知。传说长老沙利迦行于乡里时，问询长老阿难后即离去，语云：“我将在此处待此许久，不致懈怠前往世尊处。”若世尊当面无问，他虽遣比库代问，仍必问询后才前往。若他在他处住宿，更先至的比库前往时，也如此告别：“依我与世尊之言，顶礼其足，我祝愿阿难健康，令其于患病之日亦必来。”且长老阿难凭此推测道：“世尊分离之日起，与世尊同住长老沙利迦，今后必不越过其所住日而病困，必定到来。”由此知晓，因众多智慧极深者皆对此抱有亲爱敬重，由此因缘故而知。故说“世尊于第九或第十日”，因为此戒律为教团制定之戒，而非世间戒律，故阿难依教诫据此作出如此时限。若长老迟至一半月或半月之内，亦为世尊所准许。
§462-3
462-3.Niṭṭhitacīvarasminti yena kenaci niṭṭhānena niṭṭhite cīvarasmiṃ. Yasmā pana taṃ cīvaraṃ karaṇenapi niṭṭhitaṃ hoti, nassanādīhipi tasmāssa padabhājane atthamattameva dassetuṃ bhikkhuno cīvaraṃ kataṃ vā hotītiādi vuttaṃ. Tattha katanti sūcikammapariyosānena kataṃ, sūcikammapariyosānaṃ nāma yaṃkiñci sūciyā kattabbaṃ pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ katvā sūciyā paṭisāmanaṃ. Naṭṭhanti corādīhi haṭaṃ, etampi hi karaṇapalibodhassa niṭṭhitattā niṭṭhitanti vuccati. Vinaṭṭhanti upacikādīhi khāyitaṃ. Daḍḍhanti agginā daḍḍhaṃ. Cīvarāsā vā upacchinnāti ‘‘asukasmiṃ nāma kule cīvaraṃ labhissāmī’’ti yā cīvarāsā uppannā hoti, sā vā upacchinnā, etesampi hi karaṇapalibodhasseva niṭṭhitattā niṭṭhitabhāvo veditabbo.
关于清洁衣物的结束，所谓“已终止的衣物”之意。因衣物乃通过某种行为而成“已终止”，以示其为已完成状态，如被打散、破损等原因。譬如针线细工名为缝补工作，谓针线应当穿梭、缝合布料、帷幕、衣物等，经过缝制而形成完成。遭盗贼等抢夺时衣物的状态即为“已终止”。被虫蛀咬等则为被毁坏。被火焚烧则为燃烧状态。衣物拆散的称为“衣物之落”。有时如某大家族说“我必得此衣物”为愿望时产生的衣物称为“衣物之落”，也含“已终止”之义。此即因衣物之状态而示其为已完成状态。
Ubbhatasmiṃ kathineti kathine ca ubbhatasmiṃ. Etena dutiyassa palibodhassa abhāvaṃ dasseti. Taṃ pana kathinaṃ yasmā aṭṭhasu vā mātikāsu ekāya antarubbhārena vā uddharīyati, tenassa niddese ‘‘aṭṭhannaṃ mātikāna’’ntiādi vuttaṃ. Tattha ‘‘aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya – pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā’’ti evaṃ aṭṭha mātikāyo kathinakkhandhake āgatā. Antarubbhāropi ‘‘suṇātu me, bhante, saṅgho; yadi saṅghassa pattakallaṃ, saṅgho kathinaṃ uddhareyya, esā ñatti. Suṇātu me, bhante, saṅgho; saṅgho kathinaṃ uddharati, yassāyasmato khamati, kathinassa ubbhāro, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ubbhataṃ saṅghena kathinaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (pāci. 926) evaṃ bhikkhunīvibhaṅge āgato. Tattha yaṃ vattabbaṃ taṃ āgataṭṭhāneyeva vaṇṇayissāma. Idha pana vuccamāne pāḷi āharitabbā hoti, atthopi vattabbo. Vuttopi ca na suviññeyyo hoti, aṭṭhāne vuttattāya.
所谓“提及粗布”，及“粗布”在此处的含义。此乃表明第二种终止之观念之缺失。所谓粗布，因其在八种织物之中或因单一中间层而被提起，因此文中称“八织物”，其内容包括：“织布机”，“开始织者”，“停止织者”，“靠近织机者”，“织布收线者”，“断头者”，“越界者”，“同工者”等八类，均出自织布织物细节之描述。又有中间层的应用，如曰：“闻我说法，若僧团中有人发现织物不净，此为规则。若发现，禅众认其为宽容；未发现者，应责其说谎。经此议事，成此戒律。”此内容出自比库尼律藏。此处将说明所应传达之要点，即在原文出处有更详尽解释。
Dasāhaparamanti dasa ahāni paramo paricchedo assāti dasāhaparamo, taṃ dasāhaparamaṃ kālaṃ dhāretabbanti attho. Padabhājane pana atthamattameva dassetuṃ ‘‘dasāhaparamatā dhāretabba’’nti vuttaṃ. Idañhi vuttaṃ hoti ‘‘dasāhaparama’’nti ettha yā dasāhaparamatā dasāhaparamabhāvo, ayaṃ ettako kālo yāva nātikkamati tāva dhāretabbanti.
所谓“十天之终”，即十日的最后章节，称为“十天终章”，意谓应保持此十天终章之时限。关于此敬意，其意在于保持十日终章的时限。至于衣物之结束，则以“十天终章应保持”为文意。本文所说“十天终章”即指此十天终章的结束或完成，其时限称为“该时限”，直至不逾越为止，谓应遵守此终章之时限。
Adhiṭṭhitavikappitesu apariyāpannattā atirekaṃ cīvaranti atirekacīvaraṃ. Tenevassa padabhājane vuttaṃ ‘‘anadhiṭṭhitaṃ avikappita’’nti.
在修炼设想中，若出现不满足之过多衣物，即称为“额外衣物”。此系额外之衣物。又有律文明示“未经持戒、未经安置者”，谓衣物未达戒律所定立场，称为“不达戒律之衣物”。此为额外衣物之意。
Channaṃ cīvarānaṃ aññataranti khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti imesaṃ channaṃ cīvarānaṃ aññataraṃ. Etena cīvarassa jātiṃ dassetvā idāni pamāṇaṃ dassetuṃ ‘‘vikappanupagaṃ pacchima’’nti āha. Tassa pamāṇaṃ dīghato dve vidatthiyo, tiriyaṃ vidatthi. Tatrāyaṃ pāḷi – ‘‘anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu’’nti (mahāva. 358).
所谓遮盖衣物之种类，有其中特殊者为“袍衣”、“布裙”、“袋子”、“毛毯”、“粗麻布”等等，是此遮盖衣物中某类特殊之物。故以此说明衣物之种别。继而说明度量，曰“包含度量，后作具体说明”。此度量有两种解释法，一作纵向量，一作横向量。巴利文中云：“我知，诸比库，此衣物以八指宽，四指长为最适宜用于遮盖。”此即大律中所载。
Taṃatikkāmayato nissaggiyaṃ pācittiyanti taṃ yathāvuttajātippamāṇaṃ cīvaraṃ dasāhaparamaṃ kālaṃ atikkāmayato, etthantare yathā atirekacīvaraṃ na hoti tathā akubbato nissaggiyaṃ pācittiyaṃ, tañca cīvaraṃ nissaggiyaṃ hoti, pācittiyāpatti cassa hotīti attho. Atha vā nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ. Nissaggiyamassa atthīti nissaggiyamicceva. Kintaṃ? Pācittiyaṃ. Taṃ atikkāmayato sanissaggiyavinayakammaṃ pācittiyaṃ hotīti ayamettha attho. Padabhājane pana paṭhamaṃ tāva atthavikappaṃ dassetuṃ ‘‘taṃ atikkāmayato nissaggiyaṃ hotī’’ti mātikaṃ ṭhapetvā ‘‘ekādase aruṇuggamane nissaggiyaṃ hoti, nissajjitabba’’nti vuttaṃ. Puna yassa ca nissajjitabbaṃ, yathā ca nissajjitabbaṃ, taṃ dassetuṃ ‘‘saṅghassa vā’’tiādi vuttaṃ. Tattha ekādase aruṇuggamaneti ettha yaṃ divasaṃ cīvaraṃ uppannaṃ tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasaena saddhiṃ ekādase aruṇuggamane nissaggiyaṃ hotīti veditabbaṃ. Sacepi bahūni ekajjhaṃ bandhitvā vā veṭhetvā vā ṭhapitāni ekāva āpatti. Abaddhāveṭhitesu vatthugaṇanāya āpattiyo.
因超越缚脱戒罪之不放弃罪，依规定的数目所超越的衣服，以及超过十昼夜的时间所超越的衣服，如果期间没有多余的衣服，便不会犯缚脱戒，此衣即为缚脱衣，其义即是这样。或者说，放弃的行为属于缚脱戒罪，这名词本指业律中应履行的前作。所谓缚脱戒罪，正如缚脱意谓者。何以故？因超越缚脱戒罪者，便是缚脱律业的缚脱罪，此义即是此处所说。又以用脚分配衣物者为例，先示以义理起念『因超越而属缚脱』，于是设定目录指出『十一天晨起时即缚脱，应当弃置』。再论放弃之物及其方式，应当弃之者，诸论中有『属于僧团』等说。此处十一晨起者，即指出衣服出新时日期之晨，即附于出新日故，不可久过，新出日与晨相随故，十一晨起时即为缚脱。若多件衣服被绑载、穿戴于一处，当作单一错误算。于是错误中未缚脱穿载者，尚要计衣料数量。
Nissajjitvāāpatti desetabbāti kathaṃ desetabbā? Yathā khandhake vuttaṃ, kathañca tattha vuttaṃ? Evaṃ vuttaṃ – ‘‘tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’’’ti (cūḷava. 239). Idha pana sace ekaṃ cīvaraṃ hoti ‘‘ekaṃ nissaggiyaṃ pācittiya’’nti vattabbaṃ. Sace dve, ‘‘dve’’ti vattabbaṃ. Sace bahūni ‘‘sambahulānī’’ti vattabbaṃ. Nissajjanepi sace ekaṃ yathāpāḷimeva ‘‘idaṃ me, bhante, cīvara’’nti vattabbaṃ. Sace dve vā bahūni vā, ‘‘imāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, imānāhaṃ saṅghassa nissajjāmī’’ti vattabbaṃ. Pāḷiṃ vattuṃ asakkontena aññathāpi vattabbaṃ.
何如宣说放弃之后的过失？依戒篇中所说，以何经典为本？其说为如是——『比库啊，该比库尼往僧团去，单独抱衣礼敬年长比库，坐于坐席，合掌顶礼，而宣说——“尊者，我女性名义犯戒，今来悔过。”』此经(小部239)云。若仅一衣服，须言「一缚脱戒衣」。若有二件，说「二件」。若多件，则说「多件」。即使放弃，也应言『这是我的衣服，尊者』。若二件或多件，则言『这些衣服均超十昼夜缚脱，应归僧团管理』。如不能诵巴利原文，则可用他法表述。
Byattenabhikkhunā paṭibalena āpatti paṭiggahetabbāti khandhake vuttanayeneva paṭiggahetabbā. Evañhi tattha vuttaṃ – ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
具智且有能力的比库应当接受忏悔——此事应依照篇集中所说的方式来接受。彼处如此说道：「具智且有能力的比库应当告知僧团：」
‘Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’nti.
「『诸大德，请僧团听我说：此名为某某的比库，忆念罪过、披露罪过、公开罪过、发露罪过。若僧团准备妥当，我将接受名为某某之比库的罪过。』」
Tena vattabbo ‘passasī’ti? ‘Āma, passāmī’ti. Āyatiṃ saṃvareyyāsī’’ti (cūḷava. 239). Dvīsu pana sambahulāsu vā purimanayeneva vacanabhedo ñātabbo.
然后应对他说：『你看见了吗？』彼答：『是的，我看见了。』『于将来当防护。』（《小品》第239页）。至于两人或多人的情形，语句的差别应依照前述同样的方式来了知。
Cīvaradānepi ‘‘saṅgho imaṃ cīvaraṃ imāni cīvarānī’’ti vatthuvasena vacanabhedo veditabbo. Gaṇassa ca puggalassa ca nissajjanepi eseva nayo.
关于布施衣物，『僧团这件衣、这些衣……』——语句的差别应依事项的不同来理解。至于对众多人或对个人舍出的情形，亦依此同一方式。
Āpattidesanāpaṭiggahaṇesu panettha ayaṃ pāḷi – ‘‘tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ katvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī’ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –
在接受过失宣示和接受承诺时，这里巴利文说：“比库们，由此，比库尼以大多数比库集会为依据，上前亲近一比库，单独作承诺，给年长比库足部顶礼，坐于副座，合掌捧持后，如是言说：‘我，法师，已得女性所名的过失，现予以宣示。’对于身心不安的比库，应由那些比库以坚强决心告知其意。
‘Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’nti.
他们当说：‘诸尊听我言，这位女性所名的比库犯过失，怀疑且公开宣说，并且作警告。尊者们当加谨慎，我承当接受该女性所名比库的过失。’
Tena vattabbo ‘passasī’ti? ‘Āma, passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.
接着应当问‘你看见了吗？’应答‘是，我看见了。’‘你将守约多久？’
Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī’ti. Tena vattabbo ‘passasī’ti, āma passāmīti āyatiṃ saṃvareyyāsī’’ti (cūḷava. 239). Tattha purimanayeneva āpattiyā nāmaggahaṇaṃ vacanabhedo ca veditabbo.
随后，比库尼以同法示范，亲近一比库，单独作承诺，顶礼足部，合掌持礼，如是言说：‘我，尊者，已得女性所名的过失，现予以宣示。’当问‘你看见了吗？’回答‘是的，我看见了，会守约期限。’（慧解略，夹注239）其中“先前有过失的名称及言说上的差别，亦当明知。”
Yathā ca gaṇassa nissajjane evaṃ dvinnaṃ nissajjanepi pāḷi veditabbā. Yadi hi viseso bhaveyya, yatheva ‘‘anujānāmi, bhikkhave, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā’’tiādinā nayena ‘‘tiṇṇannaṃ pārisuddhiuposathaṃ kātu’’nti vatvā puna ‘‘anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Therena bhikkhunā ekaṃsaṃ uttarāsaṅga’’ntiādinā (mahāva. 168) nayena visuṃyeva dvinnaṃ pārisuddhiuposatho vutto, evamidhāpi visuṃ pāḷiṃ vadeyya, yasmā pana natthi, tasmā avatvā gatoti, gaṇassa vuttā pāḷiyevettha pāḷi.
正如群体中宣退认可的巴利文，同样应解读双重认可之巴利文。若有特殊状况，如‘我许可，比库们，举行过尽净戒斋，且当如此而为’。但以此为前提，‘我许可，比库们，举行双重净戒斋，且当如此而作。’并且说‘由长老比库单独作承诺’，（慧经略，夹注168）如是以净戒斋双重之说出，亦可说成净戒，因其无其他则作是解，以群体所说的巴利文为准。
Āpattipaṭiggahaṇe pana ayaṃ viseso, yathā gaṇassa nissajjitvā āpattiyā desiyamānāya āpattipaṭiggāhako bhikkhu ñattiṃ ṭhapeti, evaṃ aṭṭhapetvā dvīsu aññatarena yathā ekapuggalo paṭiggaṇhāti, evaṃ āpatti paṭiggahetabbā. Dvinnañhi ñattiṭṭhapanā nāma natthi, yadi siyā dvinnaṃ pārisuddhiuposathaṃ visuṃ na vadeyya.
至于接受过失，有这一特别情况：当群体在退席后，对正在讲述过失的要求接受者，比库设立名分。以此为范例，接受者设定名分后，其他两位中的某一位接受过失，依此原则，应接受过失。对于两位设定名分的情况而言，并无通例，若两个人不宣布净戒斋双重，亦无此名分。
Nissaṭṭhacīvaradānepi yathā ‘‘imaṃ cīvaraṃ āyasmato dammī’’ti eko vadati, evaṃ ‘‘imaṃ mayaṃ cīvaraṃ āyasmato demā’’ti vattuṃ vaṭṭati. Ito garukatarāni hi ñattidutiyakammānipi ‘‘apaloketvā kātabbānī’’ti vuttāni atthi, tesaṃ etaṃ anulomaṃ nissaṭṭhacīvaraṃ pana dātabbameva adātuṃ na labbhati, vinayakammamattañhetaṃ. Na taṃ tena saṅghassa vā gaṇassa vā puggalassa vā dinnameva hotīti.
关于弃于衣钵布施之事，如有人仅以“这件衣服是施主达米尊者的”一词言说，则有人回应说“这件衣服是我们给尊者的”，此类说法反复出现。因其次第较重要，亦有律仪称“应审视后再施予”之意，乃是第二重仪式。对此若依序进行，弃衣钵布施则必须给予，且仅限此法义务所得施予，不可滥施。故此行为绝非对僧团、众会或个人无偿施舍而已。
§468
468.Dasāhātikkante atikkantasaññīti dasāhaṃ atikkante cīvare ‘‘atikkantaṃ ida’’nti evaṃsaññī, dasāhe vā atikkante ‘‘atikkanto dasāho’’ti evaṃsaññī. Nissaggiyaṃ pācittiyanti na idha saññā rakkhati. Yopi evaṃsaññī, tassapi taṃ cīvaraṃ nissaggiyaṃ pācittiyāpatti ca. Sanissaggiyavinayakammaṃ vā pācittiyanti ubhopi atthavikappā yujjanti. Esa nayo sabbattha.
关于第468条，过度绰绰有余的概念，指的是超过十分量的衣服，称其为“过多之物”。在超过十分量的布施中，说此衣服“超过十分”即此观念，或称超过十分为“超过十分量”的看法。此类看法并不被视为属于尼萨迦业（应舍弃业）的范畴。若有人怀此观念，则此衣物仍属于须应舍弃且需接受巴吉帝亚（过失悔过戒）的范畴。故无论是须舍弃者或非须舍弃者，两个戒罚皆有其适用。此理贯通于一切处。
Avissajjitevissajjitasaññīti kassaci adinne apariccatte ‘‘pariccattaṃ mayā’’ti evaṃsaññī.
关于有舍无舍的观念，即有人对他人不净之物好生警觉称“此物为我所有”，此亦为此类观念。
Anaṭṭhe naṭṭhasaññīti attano cīvarena saddhiṃ bahūni aññesaṃ cīvarāni ekato ṭhapitāni corā haranti. Tatresa attano cīvare anaṭṭhe naṭṭhasaññī hoti. Esa nayo avinaṭṭhādīsupi.
关于非盗窃损失观念，指自己之衣与多件他衣合置一处时，被盗人夺走他衣。于此情况本人对所盗本人衣无非失失失观念。此理亦适用于无失失者。
Avilutteti ettha pana gabbhaṃ bhinditvā pasayhāvahāravasena avilutteti veditabbaṃ.
关于未破损之义，此处特指孕腹被穿破，状如被剥的被覆物，称之为未破损，此义应当明了。
Anissajjitvā paribhuñjati āpatti dukkaṭassāti sakiṃ nivatthaṃ vā sakiṃ pārutaṃ vā kāyato amocetvā divasampi vicarati, ekāva āpatti. Mocetvā mocetvā nivāseti vā pārupati vā payoge payoge dukkaṭaṃ. Dunnivatthaṃ vā duppārutaṃ vā saṇṭhapentassa anāpatti. Aññassa taṃ paribhuñjatopi anāpatti, ‘‘anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti (pārā. 570) ādivacanañcettha sādhakaṃ. Anatikkante atikkantasaññino vematikassa ca dukkaṭaṃ paribhogaṃ sandhāya vuttaṃ.
关于无赦免而强行使用而言，谓有人虽犯错，且犯错后未解自身体，仍于身上过日子，惟此仅算一次过失。若放纵放纵、遣散居处或依场合使用，则属过错，不论是遣散还是迁居或换地，均属过失；若不遣散不迁居者，则无过失。若他人之物强行使用，则无过失，因有人以“虽是他人所犯过失，但因取得后予以使用”为由（前段第570条），以此言释。说“未超过倍足量者及倍足量者，及违犯者非不合理使用之过失”之类语句，说明以此为戒律依据。
§469
469.‘‘Anāpatti antodasāhaṃ adhiṭṭheti, vikappetī’’ti ettha pana adhiṭṭhānupagaṃ vikappanupagañca veditabbaṃ. Tatrāyaṃ pāḷi – atha kho bhikkhūnaṃ etadahosi – ‘‘yāni tāni bhagavatā anuññātāni ‘ticīvara’nti vā ‘vassikasāṭikā’ti vā ‘nisīdana’nti vā ‘paccattharaṇa’nti vā ‘kaṇḍuppaṭicchādī’ti vā mukhapuñchanacoḷakanti vā parikkhāracoḷanti vā sabbāni tāni adhiṭṭhātabbānīti nu kho udāhu vikappetabbānī’’ti, bhagavato etamatthaṃ ārocesuṃ –
469、『无违法事支配，我为之支配』，此中应知所谓的支配状态及变化状态。此处巴利文说——“于是比库们当知：那些世尊未允许的，如“三衣”、或曰“雨具”、“坐具”、“覆布”、“袋布”等固定拘束之物，以及“额巾”、“外袍”等，一切皆应支配，即应变化。”世尊说出此意——
‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ; nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ; paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ; kaṇḍuppaṭicchādiṃ yāvaābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ; mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ; parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358).
我允许比库们，对于三衣不得加以变化而应保持；雨具应保持四个月的雨季用期，过后可以变化；坐具不得变化；覆布不得变化；袋布等达到破损前应保持，破损后可以变化；额巾不得变化；外袍不得变化。（《大毗婆沙论》358卷）
‘‘Tattha ticīvaraṃ’’ adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ. Tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ tiriyaṃ muṭṭhittikaṃ pamāṇaṃ vaṭṭati. Antaravāsako dīghato muṭṭhipañcako tiriyaṃ dvihatthopi vaṭṭati. Pārupaṇenapi hi sakkā nābhiṃ paṭicchādetunti. Vuttappamāṇato pana atirekaṃ ūnakañca parikkhāracoḷanti adhiṭṭhātabbaṃ.
关于三衣，应支配保持时，应先染色，涂上银胶，需依一定的尺寸标准加以适当保持。其尺寸以下僧衣下缘宽度自佛陀时代以来标准定为三十厘米，前肩布和外罩布附以上袍宽边部分，长度以握拳五指张开之宽度横向计算。内衣长度亦为拳五指横向，宽度约两掌。用麻布织就亦可遮盖肚脐。根据所规定的尺寸，超出部分即为破损布，应予支配。
Tattha yasmā ‘‘dve cīvarassa adhiṭṭhānā – kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī’’ti (pari. 322) vuttaṃ, tasmā purāṇasaṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā. Idaṃ kāyena adhiṭṭhānaṃ, taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhāne pana vacībhedaṃ katvā vācāya adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Esa nayo uttarāsaṅge antaravāsake ca. Nāmamattameva hi viseso. Tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca imaṃ ‘‘paccuddharāmī’’ti paccuddharitvā puna adhiṭṭhātabbāni. Adhiṭṭhitena pana saddhiṃ mahantatarameva dutiyapaṭṭaṃ vā khaṇḍaṃ vā saṃsibbantena puna adhiṭṭhātabbameva. Same vā khuddake vā adhiṭṭhānakiccaṃ natthi.
由于曾说过『对于两件衣服的支配，或用身体支配，或用语句支配』（《毗尼论》322卷），故对于旧披肩应说“我将更新此披肩”，将其整修后换新披肩，手持新披肩表示“我将支配此披肩”，以心念确认并进行身体动作予以支配。这属于用身体支配。如用语句支配，则可分两种情况：如果披肩在手边时，可说“我将支配此披肩”，语句应截断；如果披肩放于内室、楼上、或普通住处的固定地点，应标示该处后说“我将支配此披肩”，语句同样截断。此方法适用于上袍和内衣，区别仅在名称细节。因此所有披肩均应按自己的名称分为上袍和内衣加以支配。如果支配后用固定处所安放披肩等物，待尘污污秽时，还须说“我将更新此披肩”而进行更新支配。已支配且仍完好的披肩，再由同伴接手时也应重新支配。无论大小披肩，都离不开支配的仪式。
Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭati na vaṭṭatīti? Mahāpadumatthero kirāha – ‘‘ticīvaraṃ ticīvarameva adhiṭṭhātabbaṃ. Sace parikkhāracoḷādhiṭṭhānaṃ labheyya udositasikkhāpade parihāro niratthako bhaveyyā’’ti. Evaṃ vutte kira avasesā bhikkhū āhaṃsu – ‘‘parikkhāracoḷampi bhagavatāva adhiṭṭhātabbanti vuttaṃ, tasmā vaṭṭatī’’ti. Mahāpaccariyampi vuttaṃ ‘‘parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametanti ticīvaraṃ parikkhāracoḷanti adhiṭṭhahitvā paribhuñjituṃ vaṭṭati. Udositasikkhāpade pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto’’ti. Ubhatovibhaṅgabhāṇako puṇṇavālikavāsī mahātissattheropi kira āha – ‘‘mayaṃ pubbe mahātherānaṃ assumha, araññavāsino bhikkhū rukkhasusirādīsu cīvaraṃ ṭhapetvā padhānaṃ padahanatthāya gacchanti. Sāmantavihāre dhammasavanatthāya gatānañca nesaṃ sūriye uṭṭhite sāmaṇerā vā daharabhikkhū vā pattacīvaraṃ gahetvā gacchanti, tasmā sukhaparibhogatthaṃ ticīvaraṃ parikkhāracoḷanti adhiṭṭhātuṃ vaṭṭatī’’ti. Mahāpaccariyampi vuttaṃ pubbe āraññikā bhikkhū abaddhasīmāyaṃ dupparihāranti ticīvaraṃ parikkhāracoḷameva adhiṭṭhahitvā paribhuñjiṃsū’’ti.
关于三衣和破损布，究竟能否支配？大宝长老提倡“三衣只能作为三衣被支配。如果破损布可被支配，那就是废弃修行戒律的原因”。如此宣说，后来有比库提出：“世尊同样说破损布也应被支配，因此是应允许的”。长老复言：“破损布作为特殊储藏口袋存在，即三衣将破损布支配后可作为容器使用。破损布用于破戒时，世尊教导应废弃处理”。又说完两者分别的长老波那瓦利加长老称：“我们以前看见古时大长老们多为森林居士，他们将衣服挂于树枝等处作为遮蔽，或为烧荒之用。普通住持的寺院中，为学习佛法的沙门或年少比库，在天明时取三衣外带行走，因此为了方便使用，破损布可被作为三衣支配而使用。”长老又称：“过去林中比库若破坏了界限，就恶劣地废弃三衣，但仍然将破损布作为三衣加以支配以便使用。”
‘‘Vassikasāṭikā’’ anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā. Vaṇṇabhedamattarattāpi cesā vaṭṭati. Dve pana na vaṭṭanti. ‘‘Nisīdanaṃ’’ vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. ‘‘Paccattharaṇa’’mpi adhiṭṭhātabbameva, taṃ pana mahantampi vaṭṭati, ekampi vaṭṭati, bahūnipi vaṭṭanti. Nīlampi pītakampi sadasampi pupphadasampīti sabbappakāraṃ vaṭṭati. Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti. ‘‘Kaṇḍuppaṭicchādi’’ yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā. Ābādhe vūpasante paccuddharitvā vikappetabbā, ekāva vaṭṭati . ‘‘Mukhapuñchanacoḷaṃ’’ adhiṭṭhātabbameva, yāva ekaṃ dhoviyati, tāva aññaṃ paribhogatthāya icchitabbanti dve vaṭṭanti. Apare pana therā ‘‘nidhānamukhametaṃ bahūnipi vaṭṭantī’’ti vadanti. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanupagaṃ pacchimacīvarappamāṇaṃ ‘‘parikkhāracoḷaka’’nti adhiṭṭhātabbameva. Bahūni ekato katvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’ti adhiṭṭhātumpi vaṭṭatiyeva. Bhesajjanavakammamātāpituādīnaṃ atthāya ṭhapentenapi adhiṭṭhātabbameva. Mahāpaccariyaṃ pana ‘‘anāpattī’’ti vuttaṃ. Mañcabhisi pīṭhakabhisi bimbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva.
关于“雨具”的维持，取名为非过度尺寸，宣说仅限四个月雨季使用，之后需更新变化。颜色的异同并不妨碍。如两物中有两者不可行：曰“坐具”依法应被支配，且具尺寸统一，仅此一种，两种不行。曰“覆布”亦应被支配，尺寸可大可小，诸多皆可。颜色无论蓝、黄、红或具各种纹饰均可使用。已经支配即谓已被支配。“袋布”等若仍有破损，应按指定尺寸支配。破损过后根据情况更新变化，仅有限的可行。“额巾”应本着洗净原则支配使用，若需其他用途可再次支配两块额巾。有些长老说：“储藏口袋功能多样，不必固定数量，可按需支配。”甚至以往的大会也曾允许“破损布”作为三衣支配带使用。西方修行者也尊重此规则，把破损布视为破损布支配，是被应允的。一般集合多块声明：“我支配这些三衣破损布”，即分开支配。对于医用、护理亲属等用途，也应支配。再者长老提倡“无违法事”。对于自作床具或者座垫及藏有棍棒等的覆布，无需做支配仪式。
Adhiṭṭhitacīvaraṃ pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti? Aññassa dānena, acchinditvā gahaṇena, vissāsaggāhena, hīnāyāvattanena, sikkhāpaccakkhānena , kālaṃkiriyāya, liṅgaparivattanena, paccuddharaṇena, chiddabhāvenāti imehi navahi kāraṇehi vijahati. Tattha purimehi aṭṭhahi sabbacīvarāni adhiṭṭhānaṃ vijahanti, chiddabhāvena pana ticīvarasseva sabbaaṭṭhakathāsu adhiṭṭhānavijahanaṃ vuttaṃ, tañca nakhapiṭṭhippamāṇena chiddena. Tattha nakhapiṭṭhippamāṇaṃ kaniṭṭhaṅgulinakhavasena veditabbaṃ, chiddañca vinibbiddhachiddameva. Chiddassa hi abbhantare ekatantu cepi acchinno hoti, rakkhati. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Antaravāsakassa pana dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Tasmā jāte chidde taṃ cīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Mahāsumatthero panāha – ‘‘pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindati, antojātaṃ bhindatī’’ti. Karavīkatissatthero āha – ‘‘khuddakaṃ mahantaṃ na pamāṇaṃ, dve cīvarāni pārupantassa vāmahatthe saṅgharitvā ṭhapitaṭṭhāne chiddaṃ adhiṭṭhānaṃ na bhindati, orabhāge bhindati. Antaravāsakassapi ovaṭṭikaṃ karontena saṅgharitaṭṭhāne chiddaṃ na bhindati, tato oraṃ bhindatī’’ti. Andhakaṭṭhakathāyaṃ pana ticīvare mahāsumattheravādaṃ pamāṇaṃ katvā uttarimpi idaṃ vuttaṃ ‘‘pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī’’ti. Parikkhāracoḷe dīghaso aṭṭhaṅgule sugataṅgulena tiriyaṃ caturaṅgule yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati. Mahante coḷe tato parena chiddaṃ adhiṭṭhānaṃ na vijahati. Esa nayo sabbesu adhiṭṭhātabbakesu cīvaresū’’ti.
关于穿着安置好的衣钵，如何断除安置此衣钵的意思？这断除，依据施舍、割断（布施断）、遮盖（阻断）、轻贱回避、拒绝学习、时机不对、转移标记、收回、切断等这九种原因而断除。在这些原因中，前面八种使所有衣钵都断除安置意，而切断则独专断除三衣的安置意，在所有注疏中皆称切断断安置，就像指甲盖一样被切断。指甲盖约等于小指指甲，应理解为切断的、分裂的切断。切断之处内里仍有一根线连着，保护着它。袈裟和上衣，从长宽各量度约八指的地方从外侧切断安置意，但内侧不切断。里衣，从长宽各量度约四指的地方从外侧切断安置意，但内侧不切断。所以一旦切断，衣钵就停留在额外的衣钵处，应缝补后再安置。长老大须摩说：“在某处切断并断除的标准衣钵仍无法断除宽大的衣钵，因为内中切断。”长老迦纬喜多说：“以小于大为标准，双衣重叠时在左大边处缝合安置，切断仅发生在侧边。内衣亦然，用覆层缝合处不切断，且后侧发生切断。”在安多阇经中，三衣分别以长老大须摩派的标准来衡量，且上部被云“西边长宽断安置”，长衣和短衣长宽处有时切断安置，长衣较大处则不切断。这是所有衣钵安置的准绳。
Tattha yasmā sabbesampi adhiṭṭhātabbakacīvarānaṃ vikappanupagapacchimappamāṇato aññaṃ pacchimappamāṇaṃ nāma natthi, yañhi nisīdana-kaṇḍuppaṭicchādi-vassikasāṭikānaṃ pamāṇaṃ vuttaṃ, taṃ ukkaṭṭhaṃ, tato uttari paṭisiddhattā na pacchimaṃ tato heṭṭhā appaṭisiddhattā. Ticīvarassāpi sugatacīvarappamāṇato ūnakattaṃ ukkaṭṭhappamāṇameva. Pacchimaṃ pana visuṃ sutte vuttaṃ natthi. Mukhapuñchanapaccattharaṇaparikkhāracoḷānaṃ ukkaṭṭhaparicchedo natthiyeva. Vikappanupagapacchimena pana pacchimaparicchedo vutto. Tasmā yaṃ tāva andhakaṭṭhakathāyaṃ ‘‘pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī’’ti vatvā tattha parikkhāracoḷasseva sugataṅgulena aṭṭhaṅgulacaturaṅgulapacchimappamāṇaṃ dassetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādipabhedaṃ pacchimappamāṇaṃ sandhāya ‘‘esa nayo sabbesu adhiṭṭhātabbakesucīvaresū’’ti vuttaṃ, taṃ na sameti.
因为所有应安置的衣钵，其宽度和长度相互增加递减，没有称作“其它宽度”的别名，椅垫和遮盖等坐具的宽度已说明，上部长度经认可，下部则无法认可。三衣的宽度均少于如来衣。西边宽度在经典中无出现，嘴口盖、背面盖及长衣衣端宽度未作详尽解说。宽度递增递减处有了“西边”宽度说明。所以安多阇经说“西边宽度断安置”，并示范如来衣长八指宽四指位置，称他衣和其它五衣相应的手掌宽度是西边宽度，这说法并不调和。
Karavīkatissattheravādepi dīghantatoyeva chiddaṃ dassitaṃ, tiriyantato na dassitaṃ, tasmā so aparicchinno. Mahāsumattheravāde ‘‘pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindatī’’ti vuttaṃ. Idaṃ pana na vuttaṃ – ‘‘idaṃ nāma pamāṇacīvaraṃ ito uttari mahantaṃ cīvara’’nti. Apicettha ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇanti adhippetaṃ. Tattha yadi pacchimappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, ukkaṭṭhapattassāpi majjhimapattassa vā omakappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, na ca na bhindati. Tasmā ayampi vādo aparicchinno.
长老迦纬喜多派中展现仅长边切断，宽边未展示，故说未被详尽阐明。大须摩长老派说：“标准衣钵某处切断断安置，但大衣钵长边外不切断而内中切断。”但未曾说：“此即标准衣钵，是上部大长衣钵。”此处按指掌宽区别他衣五衣等归属西边宽度位置。若按西边宽度外不切断，且内侧接缝或中间接缝外不切断，则不切断。故该说法未尽周全。
Yo panāyaṃ sabbapaṭhamo aṭṭhakathāvādo, ayamevettha pamāṇaṃ. Kasmā? Paricchedasabbhāvato. Ticīvarassa hi pacchimappamāṇañca chiddappamāṇañca chidduppattidesappamāṇañca sabbaaṭṭhakathāsuyeva paricchinditvā vuttaṃ, tasmā sveva vādo pamāṇaṃ. Addhā hi so bhagavato adhippāyaṃ anugantvā vutto. Itaresu pana neva paricchedo atthi, na pubbāparaṃ sametīti.
这个说法是所有注疏中第一的标准。为何？因为从章节全貌看，三衣的西边宽度、切断宽度及切断发生的宽度皆在所有注疏中有清楚切割，故此说法乃真正标准。且这是依从世尊本人传授而说。其他处，则无章节差错或前后不符。
Yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Dupaṭṭassa ekasmiṃ paṭale chidde vā jāte gaḷite vā adhiṭṭhānaṃ na bhijjati, khuddakaṃ cīvaraṃ mahantaṃ karoti, mahantaṃ vā khuddakaṃ karoti, adhiṭṭhānaṃ na bhijjati. Ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ bhijjati. Atha ghaṭetvā chindati, na bhijjati, rajakehi dhovāpetvā setaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevāti . Ayaṃ tāva ‘‘antodasāhaṃ adhiṭṭheti vikappetī’’ti ettha adhiṭṭhāne vinicchayo.
若在不当处先破损后割断，则安置意不中断。这适用于环绕转折。若在布下层局部破损或开裂，也不中断安置。若大小两衣同时中间破损后破碎，则安置意断。若先破碎后破坏，则不中断。浣洗破损再缝补，则安置意依旧存在。此处判断结论称为“内中安置尚未断除”的断定。
Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hotīti? Cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ, mayhaṃ santakāni paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.
关于转变有两种：相向转变与背离转变。相向转变如何？知晓衣钵有一物或多物合一、邻接特点，则应言“此乃衣钵”或“此等为衣钵”，或“这是衣钵”或“这些是衣钵”，又或言“你应转变此物”，这就为相向转变。如此可置放，不可使用、切割或安置。若已说“这是我的物，我可安置或使用，或按条件使用”，则称为收回。由此衍生享用等杂义。
Aparopi nayo – tatheva cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘‘tissassa bhikkhuno vikappemī’ti vā ‘tissāya bhikkhuniyā, sikkhamānāya, tissassa sāmaṇerassa, tissāya sāmaṇeriyā vikappemī’’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā ‘‘tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.
所谓默许方式，指的是对衣钵一物一法俱有其既存与存在状态了然于心的情况下，于比库本人面前以“此为衣”“这些衣”“此乃衣物”或“这些乃衣物”之语表达后，在五个同法者之间由其中某一人亲自取用，称呼某某名号，并说“为比库某某而转让”或“为比库尼某某、在学尼某某、沙玛内拉某某、沙玛内莉某某而转让”，这便是另一种当面默许。此可作为端的，但不适用于食用等利益处分方面。因之，比库们说“为比库某某的饭食……或为沙玛内莉某某的饭食，可以按情况享用或者丢弃”，这即为“提起应答”，由默许而产生的对价处分。以此为性质，食用及诸利益可适用。
Kathaṃ parammukhāvikappanā hotīti? Cīvarānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo – ‘‘ko te mitto vā sandiṭṭho vā’’ti? Tato itarena purimanayeneva ‘‘tisso bhikkhūti vā…pe… tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammīti vā…pe… tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.
何谓明示当面默许？对衣钵一物一法俱有其既存与存在状态了然于心之后，说“此为衣”或“这些衣物”、“此乃衣物”或“这些乃衣物”，即应说“我为你而转让”。接着应说“谁是你的亲友或见证者？”然后他人明说“这是三比库……这是三名沙玛内莉”。复由比库说“我为比库某某所有……我为沙玛内莉某某所有”，这即为最明了的当面默许。此亦可作为端的，可不适用于食用等利益处分。因之，比库们为第二明示当面默许说“可以食用女性之饭食，或依情况享用或丢弃”，这即为“提起应答”，由明示当面默许产生的对价处分。以此为性质，食用及诸利益得以适用。
Dvinnaṃ vikappanānaṃ kiṃ nānākaraṇaṃ? Sammukhāvikappanāyaṃ sayaṃ vikappetvā parena paccuddharāpeti . Parammukhāvikappanāya pareneva vikappāpetvā pareneva paccuddharāpeti, idamettha nānākaraṇaṃ. Sace pana yassa vikappeti, so paññattikovido na hoti, na jānāti paccuddharituṃ, taṃ cīvaraṃ gahetvā aññassa byattassa santikaṃ gantvā puna vikappetvā paccuddharāpetabbaṃ. Vikappitavikappanā nāmesā vaṭṭati. Ayaṃ ‘‘vikappetī’’ti imasmiṃ pade vinicchayo.
两种默许之间有何差别？所谓当面默许者，自身转让后由他人提起应答。所谓明示当面默许者，由他人转让，再由他人提起应答，此即差别。若转让者非具名通晓者，不能明知提起应答，则取衣后应再转让他人并由该他人提出应答，称为“复转默许”。此中“转让”一词在此处为专指之义。
‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’ntiādivacanato ca idaṃ ‘‘vikappetī’’ti avisesena vuttavacanaṃ viruddhaṃ viya dissati, na ca viruddhaṃ tathāgatā bhāsanti. Tasmā evamassa attho veditabbo, ticīvaraṃ ticīvarasaṅkhepeneva pariharato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana cātumāsato paraṃ vikappetumeva na adhiṭṭhātuṃ. Evañca sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa ticīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti. Dasāhātikkame ca anāpattīti etenupāyena sabbattha vikappanāya appaṭisiddhabhāvo veditabbo.
“我许可，诸比库，不得转让三块衣钵”等言，似与“转让”一词特殊用法相违，但如来不言相违。故应理解为对三块衣钵，唯准持有而不许转让，但过了雨季聚会后的四个月则应转让不再持有。故若对三块衣钵仅用一件混用欲出家者，已转让原衣钵而为更换穿着，则获得为更换所用之衣钵使用权，称为“使用无罪”。此上根本可作标准判断，故普遍明示转让无罪之事实。
Vissajjetīti aññassa deti. Kathaṃ pana dinnaṃ hoti, kathaṃ gahitaṃ? ‘‘Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi nissajjāmi vissajjāmīti vā ‘‘itthannāmassa demi…pe… nissajjāmī’’ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. ‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañca. ‘‘Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ karissasī’’ti vutte ‘‘mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī’’ti vadati, duddinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ. Sace pana ‘‘tava santakaṃ karohī’’ti vutte ‘‘sādhu, bhante, mayhaṃ gaṇhāmī’’ti gaṇhāti, suggahitaṃ. Sace pana ‘‘eko gaṇhāhī’’ti vadati, itaro ‘‘na gaṇhāmī’’ti puna so ‘‘dinnaṃ mayā tuyhaṃ, gaṇhāhī’’ti vadati, itaropi ‘‘na mayhaṃ iminā attho’’ti vadati. Tato purimopi ‘‘mayā dinna’’nti dasāhaṃ atikkāmeti, pacchimopi ‘‘mayā paṭikkhitta’’nti. Kassa āpattīti? Na kassaci āpatti. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ.
“放弃”谓予予人。如何获受，如何取用？如说“我予你这件，赠与、赠送、舍去、放弃”，或“依此地予你，予、舍”，等于明示或明言确认。若对方说“你拿吧”，即承受，谓“我收受”，为受纳及确得。若说“你好好保管，为你而留”，此为不确得。施予者与受纳者条理明白。若施者不知施予，或他人不知受纳，若言“你好好保管”，受者说“好，我收”，则为确得。若对方独自行受，别人不肯受时，施者言“已赠予你，收纳吧”，别人又言“不是我的所需”，那么原先授受转入十天内回转，后又转出，究竟无罪。谁有过失？无人有过，只要喜爱之人当守护使用即可。
Yo pana adhiṭṭhāne vematiko, tena kiṃ kātabbaṃ? Vematikabhāvaṃ ārocetvā sace anadhiṭṭhitaṃ bhavissati, evaṃ me kappiyaṃ hotīti vatvā vuttanayeneva nissajjitabbaṃ. Na hi evaṃ jānāpetvā vinayakammaṃ karontassa musāvādo hoti. Keci pana ‘‘ekena bhikkhunā vissāsaṃ gahetvā puna dinnaṃ vaṭṭatī’’ti vadanti, taṃ na yujjati. Na hi tassetaṃ vinayakammaṃ, nāpi taṃ ettakena aññaṃ vatthuṃ hoti.
但若持有者心生厌弃，应当如何？应先声明厌弃之意。若未声明，即视为无持有意愿，理当归还。故明确心愿告知者，施戒修行者无妄语。有人说“由一比库受托，后又转赠”，此不可许。此非律仪所容，亦不可作他事承受。
Nassatītiādi uttānatthameva. Yo na dadeyya āpatti dukkaṭassāti ettha ‘‘mayhaṃ dinnaṃ iminā’’ti imāya saññāya na dentassa dukkaṭaṃ. Tassa santakabhāvaṃ pana ñatvā lesena acchindanto bhaṇḍaṃ agghāpetvā kāretabboti.
从“不在此”之意开始，只是上升至最高目的。意谓若有人不施予，则言“我未曾给于此者”由此念想，此见解乃所不施者之不善。若了知其终结之本质，则应断除心念，摈置破破烂烂之器皿而加以修缮。
Samuṭṭhānādīsu idaṃ sikkhāpadaṃ kathinasamuṭṭhānaṃ nāma kāyavācāto ca kāyavācācittato ca samuṭṭhāti, anadhiṭṭhānena ca avikappanena ca āpajjanato akiriyaṃ, saññāya abhāvepi na muccati, ajānantopi āpajjatīti nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
从起始等处，此戒为苦行戒称为苦行起始，谓身体、语言及心意三者之起始。因于无执、不反复之境界中而生，即因无贪欲亦无所作，虽无念识亦不能解脱。虽未知而堕落，故称无念解脱、无心者、谬误之戒、身行为、语行为、三心及苦。
Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第一咖提那学处解释完毕。
2. Udositasikkhāpadavaṇṇanā2. 伍多西德学处解释
§471
471.Tenasamayena buddho bhagavāti udositasikkhāpadaṃ. Tattha santaruttarenāti antaranti antaravāsako vuccati, uttaranti uttarāsaṅgo, saha antarena uttaraṃ santaruttaraṃ, tena santaruttarena, saha antaravāsakena uttarāsaṅgenāti attho. Kaṇṇakitānīti sedena phuṭṭhokāsesu sañjātakāḷasetamaṇḍalāni. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍantoti thero kira bhagavati divā paṭisallānatthāya gandhakuṭiṃ paviṭṭhe taṃ okāsaṃ labhitvā dunnikkhittāni dārubhaṇḍamattikābhaṇḍāni paṭisāmento asammaṭṭhaṭṭhānaṃ sammajjanto gilānehi bhikkhūhi saddhiṃ paṭisanthāraṃ karonto tesaṃ bhikkhūnaṃ senāsanaṭṭhānaṃ sampatto addasa. Tena vuttaṃ – ‘‘addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto’’ti.
471. 当时，世尊即被称为如来。其间所谓院落互相连通者谓宿舍为邻，称“antaravāsaka”，互相连接者谓上衣相连，称“uttarāsaṅga”，二者合称上衣与宿舍相连之义。所谓耳垢，指耳孔中之灰环。长老阿难曾见世尊入寂时，取已破坏之柴材瓦器，费力整顿，疗病比库共聚，察看其宿舍所在，故有言“长老阿难见世尊入寂”。
§473
473.Avippavāsasammutiṃ dātunti avippavāse sammuti avippavāsasammuti, avippavāsāya vā sammuti avippavāsasammuti. Ko panettha ānisaṃso? Yena cīvarena vippavasati, taṃ nissaggiyaṃ na hoti, āpattiñca nāpajjati. Kittakaṃ kālaṃ? Mahāsumatthero tāva āha – ‘‘yāva rogo na vūpasamati, vūpasante pana roge sīghaṃ cīvaraṭṭhānaṃ āgantabba’’nti . Mahāpadumatthero āha – ‘‘sīghaṃ āgacchato rogo paṭikuppeyya, tasmā saṇikaṃ āgantabbaṃ. Yato paṭṭhāya hi satthaṃ vā pariyesati, ‘gacchāmī’ti ābhogaṃ vā karoti, tato paṭṭhāya vaṭṭati. ‘Na dāni gamissāmī’ti evaṃ pana dhuranikkhepaṃ karontena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatī’’ti. Sace panassa rogo paṭikuppati, kiṃ kātabbanti? Phussadevatthero tāva āha – ‘‘sace soyeva rogo paṭikuppati, sā eva sammuti, puna sammutidānakiccaṃ natthi. Athañño kuppati, puna dātabbā sammutī’’ti. Upatissatthero āha – ‘‘so vā rogo hotu, añño vā puna sammutidānakiccaṃ natthī’’ti.
473. 称不放逸授受为协约，不放逸之协约即所谓不放逸之授受。此有何因？即以持衣而安住，故不属应舍衣，不生过失。古德有言，疾病未息时须等待，休息期间应速回衣。大莲花长老云，速至时若疾病复发，宜即回避，因护持身体时，会欲‘我去也’产生负担，故应回避与重归。若病加剧，当作何？佛陀弟子长老云，若疾病加重则即为彼之协约，若非，则再须授受协约。又有长老言，“或有疾病，或无后续协约任务。”
§475-6
475-6.Niṭṭhitacīvarasmiṃ bhikkhunāti idha pana purimasikkhāpade viya atthaṃ aggahetvā niṭṭhite cīvarasmiṃ bhikkhunoti evaṃ sāmivasena karaṇavacanassa attho veditabbo. Karaṇavasena hi bhikkhunā idaṃ nāma kātabbanti natthi. Sāmivasena pana bhikkhuno cīvarasmiṃ niṭṭhite kathine ca ubbhate evaṃ chinnapalibodho ekarattampi ce bhikkhu ticīvarena vippavaseyyāti evaṃ attho yujjati. Tattha ticīvarenāti adhiṭṭhitesu tīsu cīvaresu yena kenaci. Ekena vippavutthopi hi ticīvarena vippavuttho hoti, paṭisiddhapariyāpannena vippavutthattā. Tenevassa padabhājane ‘‘saṅghāṭiyā vā’’tiādi vuttaṃ. Vippavaseyyāti vippayutto vaseyya.
475-6. 谈及佛教女比库尼持衣事。此中，先前戒律之意犹如已毕持衣，称为“持衣毕竟”时，女比库尼则用此词汇意涵。因持衣无谓女比库尼之常用命令，唯有明示共相持衣时，言及与男性比库持衣毕竟以证实之意。所谓三衣，谓施用三件持衣，任意者一件，三件着用即三衣；因许可故，且成习惯用法。故经文中“桑喀帝”与“三衣”通用。三衣着用谓配合三衣穿着。
§477-8
477-8.Gāmo ekūpacārotiādi avippavāsalakkhaṇavavatthāpanatthaṃ vuttaṃ. Tato paraṃ yathākkamena tāneva pannarasa mātikāpadāni vitthārento ‘‘gāmo ekūpacāro nāmā’’tiādimāha. Tattha ekakulassa gāmoti ekassa rañño vā bhojakassa vā gāmo. Parikkhittoti yena kenaci pākārena vā vatiyā vā parikkhāya vā parikkhitto. Ettāvatā ekakulagāmassa ekūpacāratā dassitā. Antogāme vatthabbanti evarūpe gāme cīvaraṃ nikkhipitvā gāmabbhantare yathārucite ṭhāne aruṇaṃ uṭṭhāpetuṃ vaṭṭati. Aparikkhittoti iminā tasseva gāmassa nānūpacāratā dassitā. Evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vatthabbaṃ. Hatthapāsā vā na vijahitabbanti atha vā taṃ gharaṃ samantato hatthapāsā na vijahitabbaṃ, aḍḍhateyyaratanappamāṇappadesā uddhaṃ na vijahitabbanti vuttaṃ hoti. Aḍḍhateyyaratanabbhantare pana vatthuṃ vaṭṭati. Taṃ pamāṇaṃ atikkamitvā sacepi iddhimā bhikkhū ākāse aruṇaṃ uṭṭhāpeti, nissaggiyameva hoti. Ettha ca yasmiṃ ghareti gharaparicchedo ‘‘ekakulassa nivesanaṃ hotī’’tiādinā (pārā. 480) lakkhaṇena veditabbo.
477-8. 论乡村共一处居住等，述不放逸持衣定义。依后当时，释义以十五种村社之名称详述。此“一个村”，谓一国王或执事之一行政区。所谓环绕，谓以城壁等界限环绕。如此说明该村中共居定箇数。乡内置衣具于适当处以便起床时挥扬红布示意。若乡中无界限，则村内多有不同安置。若家中置衣之处，应有围绝手铐，不应令手铐外逸。或丈量土地以确定界限。越限即使神通者于空中挥布，亦属应舍衣。此处规定以该村宅院之界限为生活之所。
§479
479.Nānākulassagāmoti nānārājūnaṃ vā bhojakānaṃ vā gāmo, vesālikusinārādisadiso. Parikkhittoti iminā nānākulagāmassa ekūpacāratā dassitā. Sabhāye vā dvāramūle vāti ettha sabhāyanti liṅgabyattayena sabhā vuttā. Dvāramūleti nagaradvārassa samīpe. Idaṃ vuttaṃ hoti – evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vā vatthabbaṃ. Tattha saddasaṅghaṭṭanena vā janasambādhena vā vasituṃ asakkontena sabhāye vā vatthabbaṃ nagaradvāramūle vā. Tatrapi vasituṃ asakkontena yattha katthaci phāsukaṭṭhāne vasitvā antoaruṇe āgamma tesaṃyeva sabhāyadvāramūlānaṃ hatthapāsā vā na vijahitabbaṃ. Gharassa pana cīvarassa vā hatthapāse vattabbameva natthi.
479.「多族聚居村」者，指诸多不同族姓的聚居村落，或为多位国王所统辖，或供多位食主居住的村落，此村类似于韦萨利、库西那拉等地。所谓『环绕』，指这多族聚居村的统一集会场所。在集会处或门前，有吹响号角之所，此处即谓集会之地。所谓『门前』，是指靠近城门之处。此义云：在此类村落中，若家中放置袈裟衣物，或有遮盖物，应当放置在集会处，或因人多难以居住而在集会处或城门前设立栖息处。即便不能居住，也不应将君子们在集会门口处设的手杖拿去。对家中的袈裟衣物亦当持手杖旁，绝不可任意挪移。
Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvāti sace ghare aṭṭhapetvā sabhāye ṭhapessāmīti sabhāyaṃ gacchati, tena sabhāyaṃ gacchantena hatthapāseti hatthaṃ pasāretvā ‘‘handimaṃ cīvaraṃ ṭhapemī’’ti evaṃ nikkhepasukhe hatthapāsagate kismiñci āpaṇe cīvaraṃ nikkhipitvā purimanayeneva sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.
对于前往集会者，将袈裟放置于手杖之旁，若家中准备八藏衣物，则当带到集会处安放；如此称为『前往集会时将袈裟放于手杖旁』。因此，若有向集会处行去之人，将袈裟置于手杖，称其持手杖，为方便取用而将袈裟置于随身之物中，或在集会处或城门前安置衣物，均不可拿去手杖。
Tatrāyaṃ vinicchayo – phussadevatthero tāva āha – ‘‘cīvarahatthapāse vasitabbaṃ natthi, yattha katthaci vīthihatthapāsepi sabhāyahatthapāsepi dvārahatthapāsepi vasituṃ vaṭṭatī’’ti. Upatissatthero panāha – ‘‘nagarassa bahūnipi dvārāni honti bahūnipi sabhāyāni, tasmā sabbattha na vaṭṭati. Yassā pana vīthiyā cīvaraṃ ṭhapitaṃ yaṃ tassā sammukhaṭṭhāne sabhāyañca dvārañca tassa sabhāyassa ca dvārassa ca hatthapāsā na vijahitabbaṃ. Evañhi sati sakkā cīvarassa pavatti jānitu’’nti. Sabhāyaṃ pana gacchantena yassa āpaṇikassa hatthe nikkhittaṃ, sace so taṃ cīvaraṃ atiharitvā ghare nikkhipati, vīthihatthapāso na rakkhati, gharassa hatthapāse vatthabbaṃ. Sace mahantaṃ gharaṃ hoti, dve vīthiyo pharitvā ṭhitaṃ purato vā pacchato vā hatthapāseyeva aruṇaṃ uṭṭhāpetabbaṃ. Sabhāye nikkhipitvā pana sabhāye vā tassa sammukhe nagaradvāramūle vā tesaṃyeva hatthapāse vā aruṇaṃ uṭṭhāpetabbaṃ.
对此判断，信士尊者曾言：「袈裟不可放置于手杖旁，而是应置于街巷、集会、或城门的手杖旁。」善友尊者则答：「城中有许多门及多处集会场所，故袈裟不能处处放；仅在街巷中放置袈裟处，及对应集会场所和城门之手杖旁，袈裟不得取去。如此便可知袈裟如何摆放。」若有人将袈裟放于手杖旁前往集会，若于是他人取走且带回家而不守街边手杖的情况下，袈裟应放家中手杖处。若屋宇宽敞，有两条街巷贯穿，袈裟应放街巷手杖一侧，屋前或屋后亦同。若置于集会处，则须置于其前面城门门口或手杖边。
Aparikkhittotiiminā tasseva gāmassa nānūpacāratā dassitā. Etenevupāyena sabbattha ekūpacāratā ca nānūpacāratā ca veditabbā. Pāḷiyaṃ pana ‘‘gāmo ekūpacāro nāmā’’ti evaṃ ādimhi ‘‘ajjhokāso ekūpacāro nāmā’’ti evaṃ ante ca ekameva mātikāpadaṃ uddharitvā padabhājanaṃ vitthāritaṃ. Tasmā tasseva padassānusārena sabbattha parikkhepādivasena ekūpacāratā ca nānūpacāratā ca veditabbā.
所谓『不环绕』，即此村中显现有多处集会场所，而非统一之多族聚居村显示的单一集会场所。由此推知，无论是单一集会场所或多处集会场所，皆应明辨。巴利文中『村为单一集会者』之义，开头有『现在亦是单一集会者』，结尾亦有『最终亦为同一集会者』，据此佐证词义及词根构成，因此无论何处，皆可分辨为单一集会或多集会。
§480-1
480-1.Nivesanādīsuovarakāti gabbhānaṃyevetaṃ pariyāyavacanaṃ. Hatthapāsā vāti gabbhassa hatthapāsā. Dvāramūle vāti sabbesaṃ sādhāraṇe gharadvāramūle. Hatthapāsā vāti gabbhassa vā gharadvāramūlassa vā hatthapāsā.
480-1. 在住宅等处『手杖旁』一词，特指孕育之处。所谓手杖旁，指孕育之手杖。所谓门前，普遍指房屋门口。手杖旁，指孕育或住宅门口的持杖之处。
§482-7
482-7.Udositoti yānādīnaṃ bhaṇḍānaṃ sālā. Ito paṭṭhāya ca nivesane vuttanayeneva vinicchayo veditabbo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti ekakūṭasaṅgahito caturassapāsādo. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo.
482-7. 『仓库』者，指载运车马等工具的棚舍。由此显知仓库在居所建筑之后出现，应遵其判别规则。『屋顶』指覆茅屋顶，有许多支柱支撑，呈四至五间房屋大小。『楼阁』为单体建筑，四面皆有柱，呈四角。『长楼阁』为较长的楼阁。『剃度房』则为剃发仪式使用的楼阁建筑。
§489
489.Sattabbhantarātiettha ekaṃ abbhantaraṃ aṭṭhavīsatihatthaṃ hoti. Sace sattho gacchanto gāmaṃ vā nadiṃ vā pariyādiyitvā tiṭṭhati antopaviṭṭhena saddhiṃ ekābaddho hutvā orañca pārañca pharitvā ṭhito hoti, satthaparihārova labbhati. Atha gāme vā nadiyā vā pariyāpanno hoti antopaviṭṭho , gāmaparihāro ceva nadīparihāro ca labbhati. Sace vihārasīmaṃ atikkamitvā tiṭṭhati, antosīmāya ca cīvaraṃ hoti, vihāraṃ gantvā vasitabbaṃ. Sace bahisīmāya cīvaraṃ hoti satthasamīpeyeva vasitabbaṃ. Sace gacchanto sakaṭe vā bhagge goṇe vā naṭṭhe antarā chijjati, yasmiṃ koṭṭhāse cīvaraṃ tattha vasitabbaṃ.
489. 有效范围中，此处的一段范围内，长度是二十八肘。若比库行至某村庄或河流周边停住，在内侧被围绕，与外面相界之间结合而立，分布朝内与朝外，则能得到比库守护。若四周被村庄或河水包围，内侧被环绕，则同时得村庄守护与河水守护。若超越住处界限而停留，其衣缠于内侧界限，应进住于住处。若衣在外侧界限，则应住于世尊近处。若行走时于车、船、市场间隔断，则于该界隙中安置衣物而住。
§490
490. Ekakulassa khette hatthapāso nāma cīvarahatthapāsoyeva, nānākulassa khette hatthapāso nāma khettadvārassa hatthapāso. Aparikkhitte cīvarasseva hatthapāso.
490. 单一界限的田地中，所谓手系，即用布衣为手部束缚的带子，如同衣物手系。在多界限的田地中，手系指的是田地入口处的束缚物。未经包裹的衣物亦可作手系。
§491-4
491-4.Dhaññakaraṇanti khalaṃ vuccati. Ārāmoti pupphārāmo vā phalārāmo vā. Dvīsupi khette vuttasadisova vinicchayo. Vihāro nivesanasadiso. Rukkhamūle antochāyāyanti chāyāya phuṭṭhokāsassa anto eva. Viraḷasākhassa pana rukkhassa ātapena phuṭṭhokāse ṭhapitaṃ nissaggiyameva hoti, tasmā tādisassa sākhācchāyāya vā khandhacchāyāya vā ṭhapetabbaṃ. Sace sākhāya vā viṭape vā ṭhapeti, upari aññasākhācchāyāya phuṭṭhokāseyeva ṭhapetabbaṃ. Khujjarukkhassa chāyā dūraṃ gacchati, chāyāya gataṭṭhāne ṭhapetuṃ vaṭṭatiyeva. Idhāpi hatthapāso cīvarahatthapāsoyeva.
491-4. 谷仓称为穀厩。园林称为花园或果园。双界田地指两侧相邻界限的田地。住处意味着住所。树根下阴影之内，阴影部分的边界即为终点。枯枝处因烈日晒伤，所立的护物为放置物，因此应立于枝叶阴影或树荫之处。若悬挂于枝条或空地，须立于附着的其他枝叶阴影之下。弯曲小树的阴影延伸较远，应置于阴影所在位置，像树枝一样。此处的手系亦如衣物手系一样。
Agāmake araññeti agāmakaṃ nāma araññaṃ viñjhāṭavīādīsu vā samuddamajjhe vā macchabandhānaṃ agamanapathe dīpakesu labbhati. Samantā sattabbhantarāti majjhe ṭhitassa samattā sabbadisāsu sattabbhantarā, vinibbedhena cuddasa honti. Majjhe nisinno puratthimāya vā pacchimāya vā disāya pariyante ṭhapitacīvaraṃ rakkhati. Sace pana aruṇuggamanasamaye kesaggamattampi puratthimaṃ disaṃ gacchati, pacchimāya disāya cīvaraṃ nissaggiyaṃ hoti. Esa nayo itarasmiṃ. Uposathakāle pana parisapariyante nisinnabhikkhuto paṭṭhāya sattabbhantarasīmā sodhetabbā. Yattakaṃ bhikkhusaṅgho vaḍḍhati, sīmāpi tattakaṃ vaḍḍhati.
于无村落处，称为荒野，意指树林丛生、水流环绕或鱼群聚集的湖泊中心地带，在出入道路红灯处设置标识。四边环绕指处于中心且周围各方皆有障碍，形成封闭的十四种边界。坐于中心时，反前或反后方向的界限上放置衣物防护。若在黎明时分，朝向东方略有偏移，衣物在西方界限不得遗弃。这种规范因地而异。于普薜萨那时节，比库及其群体环绕界限，须净除边界界限。比库群增加时，界限也随之增大。
§495
495.Anissajjitvā paribhuñjati āpatti dukkaṭassāti ettha sace padhāniko bhikkhu sabbarattiṃ padhānamanuyuñjitvā paccusasamaye ‘‘nhāyissāmī’’ti tīṇipi cīvarāni tīre ṭhapetvā nadiṃ otarati, nhāyantasseva cassa aruṇaṃ uṭṭhahati, kiṃ kātabbaṃ. So hi yadi uttaritvā cīvaraṃ nivāseti, nissaggiyacīvaraṃ anissajjitvā paribhuñjanapaccayā dukkaṭaṃ āpajjati. Atha naggo gacchati, evampi dukkaṭaṃ āpajjatīti? Na āpajjati. So hi yāva aññaṃ bhikkhuṃ disvā vinayakammaṃ na karoti, tāva tesaṃ cīvarānaṃ aparibhogārahattā naṭṭhacīvaraṭṭhāne ṭhito hoti. Naṭṭhacīvarassa ca akappiyaṃ nāma natthi. Tasmā ekaṃ nivāsetvā dve hatthena gahetvā vihāraṃ gantvā vinayakammaṃ kātabbaṃ. Sace dūre vihāro hoti, antarāmagge manussā sañcaranti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbaṃ. Sace vihāre sabhāgabhikkhū na passati, bhikkhācāraṃ gatā honti, saṅghāṭiṃ bahigāme ṭhapetvā santaruttarena āsanasālaṃ gantvā vinayakammaṃ kātabbaṃ. Sace bahigāme corabhayaṃ hoti, pārupitvā gantabbaṃ. Sace āsanasālā sambādhā hoti janākiṇṇā, na sakkā ekamante cīvaraṃ apanetvā vinayakammaṃ kātuṃ, ekaṃ bhikkhuṃ ādāya bahigāmaṃ gantvā vinayakammaṃ katvā cīvarāni paribhuñjitabbāni.
495. 未妥善保管而随意使用，则属于不善行为。此处若主要比库日日保持勤谨措置，临近时刻于河边放置三件衣物，准备沐浴，此时若衣物升起，则应如何？若比库横渡河流时放置衣物，不妥善保管而使用，便招致恶果。若赤身前行，则不会遭恶果。因他不见其他比库而不行戒律仪式时，因非使用衣物，衣物依旧原处安置，不乱放衣物则无不净。故应持一件衣物，双手持衣，入住所作戒律仪式。若住所远，人间道路有行人，则应置一件，背负一件，挂一件于肩上，前往住所。若住所里未见其他同修，应前往会堂，把僧衣置于室外，诵戒仪式后入座。若室外有盗匪，则应背负法器赴住所。若会堂被众多俗人阻挡，不宜独自带衣进入诵戒仪式，则应带他比库至室外，使用诵戒仪式，并妥善使用衣物。
Sace bhikkhū daharānaṃ hatthe pattacīvaraṃ datvā maggaṃ gacchantā pacchime yāme sayitukāmā honti, attano attano cīvaraṃ hatthapāse katvāva sayitabbaṃ. Sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhati, daharānampi purato gacchantānaṃ theresu asampattesu eseva nayo. Maggaṃ virajjhitvā araññe aññamaññaṃ apassantesupi eseva nayo. Sace pana daharā ‘‘mayaṃ, bhante, muhuttaṃ sayitvā asukasmiṃ nāma okāse tumhe sampāpuṇissāmā’’ti vatvā yāva aruṇuggamanā sayanti, cīvarañca nissaggiyaṃ hoti, nissayo ca paṭippassambhati, dahare uyyojetvā theresu sayantesupi eseva nayo. Dvedhāpathaṃ disvā therā ‘‘ayaṃ maggo’’ daharā ‘‘ayaṃ maggo’’ti vatvā aññamaññassa vacanaṃ aggahetvā gatā, saha aruṇuggamanā cīvarāni ca nissaggiyāni honti , nissayo ca paṭippassambhati. Sace daharā maggato okkamma ‘‘antoaruṇeyeva nivattissāmā’’ti bhesajjatthāya gāmaṃ pavisitvā āgacchanti. Asampattānaṃyeva ca tesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace pana dhenubhayena vā sunakhabhayena vā ‘‘muhuttaṃ ṭhatvā gamissāmā’’ti ṭhatvā vā nisīditvā vā gacchanti, antarā aruṇe uggate cīvarāni nissaggiyāni honti, nissayo ca paṭippassambhati. Sace ‘‘antoaruṇeyeva āgamissāmā’’ti antosīmāyaṃ gāmaṃ paviṭṭhānaṃ antarā aruṇo uggacchati, neva cīvarāni nissaggiyāni honti, na nissayo paṭippassambhati. Sace pana ‘‘vibhāyatu tāvā’’ti nisīdanti, aruṇe uggatepi na cīvarāni nissaggiyāni honti, nissayo pana paṭippassambhati. Yepi ‘‘antoaruṇeyeva āgamissāmā’’ti sāmantavihāraṃ dhammasavanatthāya saussāhā gacchanti, antarāmaggeyeva ca nesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace dhammagāravena ‘‘yāva pariyosānaṃ sutvāva gamissāmā’’ti nisīdanti, saha aruṇassuggamanā cīvarānipi nissaggiyāni honti, nissayopi paṭippassambhati. Therena daharaṃ cīvaradhovanatthāya gāmakaṃ pesentena attano cīvaraṃ paccuddharitvāva dātabbaṃ. Daharassāpi cīvaraṃ paccuddharāpetvā ṭhapetabbaṃ. Sace assatiyā gacchati, attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabbaṃ. Sace thero nassarati, daharo eva sarati, daharena attano cīvaraṃ paccuddharitvā therassa cīvaraṃ vissāsena gahetvā gantvā vattabbo ‘‘bhante, tumhākaṃ cīvaraṃ adhiṭṭhahitvā paribhuñjathā’’ti attanopi cīvaraṃ adhiṭṭhātabbaṃ. Evaṃ ekassa satiyāpi āpattimokkho hotīti. Sesaṃ uttānatthameva .
若同修比库将儿童的衣物交给行路者，欲在傍晚时分休息，应将各自衣物结为手系，安置安睡。若同行中幼童升起红光，衣物不可遗弃，若遗弃不善，不仅行者不安宁，幼童行列也受其影响。若幼童言“尊者，我们稍事休息片刻，待不适消退”然后安睡，衣物不可遗弃，寄托于他人，同行长老亦以此为标准。若比库见分道，长者断定前行之路，幼童亦同，彼此议定并同行，衣物不可遗弃，借托得安宁。若幼童发愿“从天明前回转”，先进入村落而后回来。行者穿越不善之地，红光升起，衣物被遗弃，需寄托而不安宁。若牛群或犬群“稍作停留”，则或站或坐，红光升起，衣物不可遗弃，寄托得安宁。若愿“天明前抵达”，进入村落，红光升起，衣物不可遗弃，寄托不安宁。若愿“分开坐”，即使红光升起，衣物不可遗弃，寄托安宁。若约定「天明前抵达」为修习讲法，进入村落中心，红光升起，衣物不可遗弃，寄托不安宁。若遵守忍辱法，“听完结束方起行”，与红光同行，衣物及寄托皆不可遗弃，寄托得安宁。由尊者派遣使者取衣物送还儿童，应交还其衣。若行者同行，应交还儿童衣物，放置妥当。若老人同行，行者得其信赖，持童衣，负老人衣去，告知“尊者，请保管贵衣”，自己亦应保管衣物。由此安心并无违犯戒律。其它事项亦同。
Samuṭṭhānādīsu paṭhamakathinasikkhāpade anadhiṭṭhānaṃ avikappanañca akiriyaṃ, idha apaccuddharaṇaṃ ayameva viseso. Sesaṃ sabbattha vuttanayamevāti.
关于起始等处的第一难持戒中，不应有执著、无所分别与不作为，此处以畏惧内心激荡为特殊之处。其余部分在各处皆以此训示。
Udositasikkhāpadavaṇṇanā niṭṭhitā. · 伍多西德学处解释完毕。
3. Tatiyakathinasikkhāpadavaṇṇanā3. 第三咖提那学处解释
§497
497.Tena samayenāti tatiyakathinasikkhāpadaṃ. Tattha ussāpetvā punappunaṃ vimajjatīti ‘‘valīsu naṭṭhāsu idaṃ mahantaṃ bhavissatī’’ti maññamāno udakena siñcitvā pādehi akkamitvā hatthehi ussāpetvā ukkhipitvā piṭṭhiyaṃ ghaṃsati, taṃ ātape sukkhaṃ paṭhamappamāṇameva hoti. So punapi tathā karoti, tena vuttaṃ – ‘‘ussāpetvā punappunaṃ vimajjatī’’ti. Taṃ evaṃ kilamantaṃ bhagavā gandhakuṭiyaṃ nisinnova disvā nikkhamitvā senāsanacārikaṃ āhiṇḍanto viya tattha agamāsi. Tena vuttaṃ – ‘‘addasa kho bhagavā’’tiādi.
第497条“于是当时”指第三难持戒者。彼处，为了激励他人反复清除污垢，他心存“若不去除这些污秽，将成严重之患”的念头，浸水扣脚、搓手揉掌，反复激起水花，擦拭皮肤，由此火热感初起，感受与最初火热之感相近。其后又复如是为之，故谓“反复激起水花”。如是焦躁之人，世尊曾见于香积屋内，似不辞劳苦行走至此，坐于座席上，正见世尊。以此说法叙述曰“世尊见此”等。
§499-500
499-500.Ekādasamāseti ekaṃ pacchimakattikamāsaṃ ṭhapetvā sese ekādasamāse. Sattamāseti kattikamāsaṃ hemantike ca cattāroti pañcamāse ṭhapetvā sese sattamāse. Kālepi ādissa dinnanti saṅghassa vā ‘‘idaṃ akālacīvara’’nti uddisitvā dinnaṃ, ekapuggalassa vā ‘‘idaṃ tuyhaṃ dammī’’ti dinnaṃ.
第499-500条中“十一月”者，指于一西行月置一，余依十一月计。所谓“七月”者，即依秋冬季节取十月至次三月计四至五个月，置七月计。时间亦有赠予僧团者，称此衣为“非时衣”，或赠予个人者，称适合其用。
Saṅghato vāti attano pattabhāgavasena saṅghato vā uppajjeyya. Gaṇato vāti idaṃ suttantikagaṇassa dema, idaṃ ābhidhammikagaṇassāti evaṃ gaṇassa denti. Tato attano pattabhāgavasena gaṇato vā uppajjeyya.
“僧团者”谓以自身受用份额为僧团，或者说群体起于此。“团体”谓此乃经文中群集，或名目经论群体，如此交付予某一群体。由此既以自身用份为基，亦出生于此团体。
No cassa pāripūrīti no ce pāripūrī bhaveyya, yattakena kayiramānaṃ adhiṭṭhānacīvaraṃ pahoti, tañce cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho.
“不令其圆满、亦不令其圆满”者，指若所收受的执著衣物数量不满，则该衣为少量衣，未得圆足衣物。
Paccāsā hoti saṅghato vātiādīsu asukadivasaṃ nāma saṅgho cīvarāni labhissati, gaṇo labhissati, tato me cīvaraṃ uppajjissatīti evaṃ saṅghato vā gaṇato vā paccāsā hoti. Ñātakehi me cīvaratthāya pesitaṃ, mittehi pesitaṃ, te āgatā cīvare dassantīti evaṃ ñātito vā mittato vā paccāsā hoti. Paṃsukūlaṃ vāti ettha pana paṃsukūlaṃ vā lacchāmīti evaṃ paccāsā hotīti yojetabbaṃ. Attano vā dhanenāti attano kappāsasuttādinā dhanena, asukadivasaṃ nāma lacchāmīti evaṃ vā paccāsā hotīti attho.
“赐予、来自僧团”等言，指于衣物获得日称为“不善日”，此日衣物由僧团或团体得来，即衣由僧团或团体所赐。亦指亲属为我奉送衣物，朋友奉送衣物，彼等来呈衣，称亲属或朋友赐予。所谓尘堆衣，即此处尘堆衣得名为赐予。或自身有财，即财富如甘蔗叶之类，亦可称为“赐予”之意。
Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti māsaparamato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyanti attho. Evaṃ pana avatvā yasmā antarā uppajjamāne paccāsācīvare mūlacīvarassa uppannadivasato yāva vīsatimo divaso tāva uppannaṃ paccāsācīvaraṃ mūlacīvaraṃ attano gatikaṃ karoti, tato uddhaṃ mūlacīvaraṃ paccāsācīvaraṃ attano gatikaṃ karoti. Tasmā taṃ visesaṃ dassetuṃ ‘‘tadahuppanne mūlacīvare’’tiādinā nayena padabhājanaṃ vuttaṃ, taṃ uttānatthameva.
若之后将先前所置之衣物放弃，且念念相续，至满一个月，再将后来的衣物放弃，此即违反『必须舍弃』戒的义理。然若不放弃，因中间产生的衣物中断，后继的衣服乃依根本衣所产生；至二十日时，后生衣即作其自己的根本衣；于是于此特异之处，谓言『因当时产生之根本衣』来引导分段诠释，此即『后生意』也。
Visabhāge uppanne mūlacīvareti yadi mūlacīvaraṃ saṇhaṃ, paccāsācīvaraṃ thūlaṃ, na sakkā yojetuṃ. Rattiyo ca sesā honti, na tāva māso pūrati , na akāmā niggahena cīvaraṃ kāretabbaṃ. Aññaṃ paccāsācīvaraṃ labhitvāyeva kālabbhantare kāretabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbaṃ. Atha mūlacīvaraṃ thūlaṃ hoti, paccāsācīvaraṃ saṇhaṃ, mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ. Taṃ puna māsaparihāraṃ labhati, etenupāyena yāva icchati tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ vaṭṭatīti. Sesaṃ uttānameva.
若于不同部分生起根本衣时，若根本衣为缩衣，后生衣为大衣，则不能将二者结合。晚间残剩衣物不足以满月时，勿强迫持衣。应于得他后生衣时于合适时机造作。后生衣亦当服持规制布。后若根本衣为大衣，后生衣为缩衣，则应于根本衣施加规制布，用后生衣代替根本衣。由此得以解脱满月约束，随意造作次第根本衣应作法。残剩衣物即属于后生衣。
Samuṭṭhānādīni paṭhamakathinasadisānevāti.
『依造立初次布施时段』意。
Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第三咖提那衣学处之解释已结束。
4. Purāṇacīvarasikkhāpadavaṇṇanā四、旧衣学处之解释
§503-5
503-5.Tena samayenāti purāṇacīvarasikkhāpadaṃ. Tattha yāva sattamā pitāmahayugāti pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ vuccati. Abhilāpa mattameva cetaṃ. Atthato pana pitāmahoyeva pitāmahayugaṃ. Tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. Evaṃ yāva sattamo puriso tāva yā asambaddhā sā yāva sattamā pitāmahayugā asambaddhāti vuccati. Desanāmukhameva cetaṃ. ‘‘Mātito vā pitito vā’’tivacanato pana pitāmahayugampi pitāmahiyugampi mātāmahayugampi mātāmahiyugampi tesaṃ bhātubhaginībhāgineyyaputtapaputtādayopi sabbe idha saṅgahitā evāti veditabbā.
『于彼时』指旧时制衣戒期。所谓至第七祖辈代亦称祖辈代，祖辈代即寿命周期之单位。此语乃仅为称谓。义理说是祖辈代本指纯血祖辈代。由此向上，须以前人手代手紧扣取代。若至第七人，则谓与前人未断绝的第七祖辈代。此理当从教导出发理解。『父与母』一语内含祖父母、伯叔姑姨、兄弟姐妹，以及其侄甥孙等全属于此捆绑。
Tatrāyaṃ vitthāranayo – pitā pitupitā tassa pitā tassāpi pitāti evaṃ yāva sattamā yugā, pitā pitumātā tassā pitā ca mātā ca bhātā ca bhaginī ca puttā ca dhītaro cāti evampi uddhañca adho ca yāva sattamā yugā, pitā pitubhātā pitubhaginī pituputtā pitudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, mātā mātumātā tassā mātā tassāpi mātāti evampi yāva sattamā yugā, mātā mātupitā tassa mātā ca pitā ca bhātā ca bhaginī ca puttā ca dhītaro cāti, evampi uddhañca adho ca yāva sattamā yugā, mātā mātubhātā mātubhaginī mātuputtā mātudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, neva mātusambandhena na pitusambandhena sambaddhā, ayaṃ aññātikā nāma.
此中详述系谱关系：父属于其父，乃至第七代，亦称父之父，母之父；上下追溯至第七代，均属父父、父母、兄弟、姐妹、子女、女婿之类。父、兄弟、姐妹及子女构成子女子孙世代传承；同理母系亦然，且无由母亲或父亲关系联结者，称为他族亲。
Ubhato saṅgheti bhikkhunisaṅghe ñatticatutthena bhikkhusaṅghe ñatticatutthenāti aṭṭhavācikavinayakammena upasampannā.
『两团之间』指比库尼团；『四团之间』指比库团，皆依八戒传授而正式受戒者所组成。
Sakiṃ nivatthampi sakiṃ pārutampīti rajitvā kappaṃ katvā ekavārampi nivatthaṃ vā pārutaṃ vā. Antamaso paribhogasīsena aṃse vā matthake vā katvā maggaṃ gato hoti, ussīsakaṃ vā katvā nipanno hoti, etampi purāṇacīvarameva. Sace pana paccattharaṇassa heṭṭhā katvā nipajjati, hatthehi vā ukkhipitvā ākāse vitānaṃ katvā sīsena aphusanto gacchati, ayaṃ paribhogo nāma na hotīti kurundiyaṃ vuttaṃ.
穿袍或披帛，经过染色，制作于某个时期，一次穿用时或穿袍或披帛。下摆处以袍帛体质或领口部位制作，能成就修行道，披着领口则得究竟通达。这亦是古时袈裟之制。如果披着掩藏于下面而收敛，则戴在手上高举，在空中展开披上，披着颈项绕行，这便不是正当穿着，此说为不正用衣。
Dhotaṃ nissaggiyanti ettha evaṃ āṇattā bhikkhunī dhovanatthāya uddhanaṃ sajjeti, dārūni saṃharati, aggiṃ karoti, udakaṃ āharati yāva naṃ dhovitvā ukkhipati, tāva bhikkhuniyā payoge payoge bhikkhussa dukkaṭaṃ. Dhovitvā ukkhittamatte nissaggiyaṃ hoti. Sace duddhotanti maññamānā puna siñcati vā dhovati vā yāva niṭṭhānaṃ na gacchati tāva payoge payoge dukkaṭaṃ. Esa nayo rajanākoṭanesu. Rajanadoṇiyañhi rajanaṃ ākiritvā yāva sakiṃ cīvaraṃ rajati, tato pubbe yaṃkiñci rajanatthāya karoti, pacchā vā paṭirajati, sabbattha payoge payoge bhikkhussa dukkaṭaṃ. Evaṃ ākoṭanepi payogo veditabbo.
经常洗涤的不舍弃衣物，即比库尼为洗衣而堆积水槽，收集柴火，生火烧水，取水清洗，未洗净前不离开。如此多次反复洗涤时，比库尼为比库所作之苦难。洗后抛弃则为不舍弃衣。如若误认为洗不净，继续洒水洗涤未尽，则多次作苦难。此为污秽境界之规律。污垢未除之前衣服污秽，先前做的为去污准备工作，事成后再恢复，本质上对比库无益。如此耗费多次也显苦难，故应当了知。
§506
506.Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpetīti no cepi ‘‘imaṃ dhovā’’ti vadati, atha kho dhovanatthāya kāyavikāraṃ katvā hatthena vā hatthe deti, pādamūle vā ṭhapeti, upari vā khipati, sikkhamānāsāmaṇerīsāmaṇeraupāsakatitthiyādīnaṃ vā hatthe peseti, nadītitthe dhovantiyā upacāre vā khipati, antodvādasahatthe okāse ṭhatvā, dhovāpitaṃyeva hoti. Sace pana upacāraṃ muñcitvā orato ṭhapeti sā ce dhovitvā āneti, anāpatti. Sikkhamānāya vā sāmaṇeriyā vā upāsikāya vā hatthe dhovanatthāya deti, sā ce upasampajjitvā dhovati, āpattiyeva. Upāsakassa hatthe deti, so ce liṅge parivatte bhikkhunīsu pabbajitvā upasampajjitvā dhovati , āpattiyeva. Sāmaṇerassa vā bhikkhussa vā hatthe dinnepi liṅgaparivattane eseva nayo.
所谓「不相干者」与「不相了解者」洗古袈裟，即便不自言「现洗此物」，但会造形身体动作，手持或挽于手上，贴于脚跟，抛于上方，或置于沙玛内、沙玛内莉、沙玛内学徒、近事女等手中，或置于河岸边洗涤场所，定点摆放，洗完即成。如若放下洗涤器具倒放，如此者无过失。若学徒、沙玛内莉、近事女等置于手，为洗涤用具，若得正式出家受戒后而洗，有过失。若近事男执之，翻转供近事女出家受戒洗涤，有过失。沙玛内及比库翻转用于仪式时亦同理。
Dhovāpeti rajāpetītiādīsu ekena vatthunā nissaggiyaṃ, dutiyena dukkaṭaṃ. Tīṇipi kārāpentassa ekena nissaggiyaṃ, sesehi dve dukkaṭāni. Yasmā panetāni dhovanādīni paṭipāṭiyā vā uppaṭipāṭiyā vā kārentassa mokkho natthi, tasmā ettha tīṇi catukkāni vuttāni. Sacepi hi ‘‘imaṃ cīvaraṃ rajitvā dhovitvā ānehī’’ti vutte sā bhikkhunī paṭhamaṃ dhovitvā pacchā rajati, nissaggiyena dukkaṭameva. Evaṃ sabbesu viparītavacanesu nayo netabbo. Sace pana ‘‘dhovitvā ānehī’’ti vuttā dhovati ceva rajati ca, dhovāpanapaccayā eva āpatti, rajane anāpatti. Evaṃ sabbattha vuttādhikakaraṇe ‘‘avuttā dhovatī’’ti iminā lakkhaṇena anāpatti veditabbā. ‘‘Imasmiṃ cīvare yaṃ kātabbaṃ, sabbaṃ taṃ tuyhaṃ bhāro’’ti vadanto pana ekavācāya sambahulā āpattiyo āpajjatīti.
如以同一块抹布洗涤染污的衣物则不舍弃，以第二次洗涤则为苦难。三者抹布中第一件不舍弃，另外两件为苦难。既然洗涤依例反复操作无止息，故此三、四种差别被制定。若誓言说「先染再洗带来」者，该比库尼先洗后染，属于不舍弃之苦难。如此所有相反的话语原则不当适用。若误言「洗了才带来」者，则二者皆做，因洗后才染，依据洗染条件犯戒，染色则无戒罪。此等情况均有规定，未言出此者不犯戒。有以单句解释为多数戒失者，非当法要义。
Aññātikāya vematiko aññātikāya ñātikasaññīti imānipi padāni vuttānaṃyeva tiṇṇaṃ catukkānaṃ vasena vitthārato veditabbāni.
所谓「不相干者」是指与所事无关；「不相了解者」是指不具相应了解的人。以上所列词义为三、四类错误分得详述。
Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya dhovāpentassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva, bhikkhūnaṃ santike upasampannā nāma pañcasatā sākiyāniyo.
特指者是指在比库尼面前违规洗衣者，属于苦难。至于在比库面前违规洗衣，则按实务核查，一般被论定在五百四十四戒之间。
§507
507.Avuttā dhovatīti uddesāya vā ovādāya vā āgatā kilinnaṃ cīvaraṃ disvā ṭhapitaṭṭhānato gahetvā vā ‘‘detha, ayya, dhovissāmī’’ti āharāpetvā vā dhovati ceva rajati ca ākoṭeti ca, ayaṃ avuttā dhovati nāma. Yāpi ‘‘imaṃ cīvaraṃ dhovā’’ti daharaṃ vā sāmaṇeraṃ vā āṇāpentassa bhikkhuno sutvā ‘‘āharathayya ahaṃ dhovissāmī’’ti dhovati, tāvakālikaṃ vā gahetvā dhovitvā rajitvā deti, ayampi avuttā dhovati nāma.
（507）所谓未净洗，即针对目的或劝诫，见到弄脏的衣钵后，从放置之地拿起时，或说“居士，我来洗净”，再拿去洗涤，且施以搓揉、敲打，这即称为未净洗。又如听闻沙玛内拉、沙玛内等请托僧人“请拿这衣钵，我要洗”，“我来洗净”，当时即取衣钵去洗，洗毕搓揉后交还，也称为未净洗。
Aññaṃ parikkhāranti upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanamañcapīṭhabhisitaṭṭikādiṃ yaṃkiñci dhovāpeti, anāpatti. Sesamettha uttānatthameva.
对他人衣钵以及遮盖其用的衣物、缠绕身体的带子、坐垫等任何可洗之物加以洗涤，不算过失。以上仅适用于未净洗的内容。
Samuṭṭhānādīsu pana idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
有关出家戒律中洗涤规定，共含六项：禁止洗涤、强制洗涤、非心念之洞解、形式不净、身体行为、语言行为、三心态，共三重含义。
Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处之解释已结束。
5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā五、接受衣学处之解释
§508
508.Tena samayenāti cīvarapaṭiggahaṇasikkhāpadaṃ. Tattha piṇḍapātapaṭikkantāti piṇḍapātato paṭikkantā. Yena andhavanaṃ tenupasaṅkamīti apaññatte sikkhāpade yena andhavanaṃ tenupasaṅkami. Katakammāti katacorikakammā, sandhicchedanādīhi parabhaṇḍaṃ haritāti vuttaṃ hoti. Coragāmaṇikoti corajeṭṭhako. So kira pubbe theriṃ jānāti, tasmā corānaṃ purato gacchanto disvā ‘‘ito mā gacchatha, sabbe ito ethā’’ti te gahetvā aññena maggena agamāsi. Samādhimhā vuṭṭhahitvāti therī kira paricchinnavelāyaṃyeva samādhimhā vuṭṭhahi. Sopi tasmiṃyeva khaṇe evaṃ avaca, tasmā sā assosi, sutvā ca ‘‘natthi dāni añño ettha samaṇo vā brāhmaṇo vā aññatra mayā’’ti taṃ maṃsaṃ aggahesi. Tena vuttaṃ – ‘‘atha kho uppalavaṇṇā bhikkhunī’’tiādi.
（508）此即衣钵接受戒律。关于乞食后的回村，称为乞食后回还。所谓“以某物前往盲林”，意指未熟练的戒条中，借物前往盲林。所谓“偷盗之行”，指各种割断物品、取他人财物等强占行为。盗贼首领，意为盗贼群中之首。曾见一长老，得知此事，看到盗贼由后方走来，即告诫“勿往彼处，众皆此处之外”，遂被他人通过他路引导远离。所谓从禅定中起，即长老于末刻由禅定中起身。此时长老便说话，于是女子听闻，说“此处无他僧、婆罗门，唯我一人”，遂斥拒其肉身。应云：“于是，叫作“阿婆罗尼”比库尼。”
Ohiyyakoti avahīyako avaseso, vihāravāraṃ patvā ekova vihāre ṭhitoti attho. Sace me tvaṃ antaravāsakaṃ dadeyyāsīti kasmā āha? Saṇhaṃ ghanamaṭṭhaṃ antaravāsakaṃ disvā lobhena, apica appako tassā antaravāsake lobho, theriyā pana sikhāppattā koṭṭhāsasampatti tenassā sarīrapāripūriṃ passissāmīti visamalobhaṃ uppādetvā evamāha. Antimanti pañcannaṃ cīvarānaṃ sabbapariyantaṃ hutvā antimaṃ, antimanti pacchimaṃ. Aññaṃ lesenāpi vikappetvā vā paccuddharitvā vā ṭhapitaṃ cīvaraṃ natthīti evaṃ yathāanuññātānaṃ pañcannaṃ cīvarānaṃ dhāraṇavaseneva āha, na lobhena, na hi khīṇāsavānaṃ lobho atthi. Nippīḷiyamānāti upamaṃ dassetvā gāḷhaṃ pīḷayamānā.
所谓破坏之意，即全部呵斥，因一处住落而只住一处。有人问：“能否给我一件内衣？”见其厚重实用而心生贪念，并非善根。然长老出家女持戒者发下誓愿，依其戒律安立衣钵，能见身心圆满法，发起无染贪念，如是说。最终安立五件衣物中最末的衣物，称最终衣、最后衣、末衣。明示不可擅自故意篡改、改换、重新恢复衣物。此乃依五件衣物保存法，以非贪心行之，因已断尽蕴盛贪心者无此贪。所谓被压迫者，比喻严苛受压之意。
Antaravāsakaṃdatvā upassayaṃ agamāsīti saṅkaccikaṃ nivāsetvā yathā tassa manoratho na pūrati, evaṃ hatthataleyeva dassetvā agamāsi.
以最后衣付予后，进至住处，因住处简陋且满足所求，举止犹如手掌托物，将衣付托后离去。
§510
510. Kasmā pārivattakacīvaraṃ appaṭigaṇhante ujjhāyiṃsu? ‘‘Sace ettakopi amhesu ayyānaṃ vissāso natthi, kathaṃ mayaṃ yāpessāmā’’ti vihatthatāya samabhitunnattā.
为何那些抛弃围绕袈裟的外袈裟者会伸展身体呢？这是因为他们心怀疑虑，认为若我们对尊长们连这么一点信心都没有，怎么能够追随奉行呢，因而生起反感而起身伸展。
Anujānāmi bhikkhave imesaṃ pañcannanti imesaṃ pañcannaṃ sahadhammikānaṃ samasaddhānaṃ samasīlānaṃ samadiṭṭhīnaṃ pārivattakaṃ gahetuṃ anujānāmīti attho.
知曰：比库们，我准许你们这些五种袈裟的同法修行者中，持有共同信心、共同戒律、共同正见者得以摄持外袈裟，此乃其义。
§512
512.Payoge dukkaṭanti gahaṇatthāya hatthappasāraṇādīsu dukkaṭaṃ. Paṭilābhenāti paṭiggahaṇena. Tattha ca hatthena vā hatthe detu, pādamūle vā ṭhapetu, upari vā khipatu, so ce sādiyati , gahitameva hoti. Sace pana sikkhamānāsāmaṇerasāmaṇerīupāsakaupāsikādīnaṃ hatthe pesitaṃ paṭiggaṇhāti, anāpatti. Dhammakathaṃ kathentassa catassopi parisā cīvarāni ca nānāvirāgavatthāni ca ānetvā pādamūle ṭhapenti, upacāre vā ṭhatvā upacāraṃ vā muñcitvā khipanti, yaṃ tattha bhikkhunīnaṃ santakaṃ, taṃ aññatra pārivattakā gaṇhantassa āpattiyeva. Atha pana rattibhāge khittāni honti, ‘‘idaṃ bhikkhuniyā, idaṃ aññesa’’nti ñātuṃ na sakkā, pārivattakakiccaṃ natthīti mahāpaccariyaṃ kurundiyañca vuttaṃ, taṃ acittakabhāvena na sameti. Sace bhikkhunī vassāvāsikaṃ deti, pārivattakameva kātabbaṃ. Sace pana saṅkārakūṭādīsu ṭhapeti, ‘‘paṃsukūlaṃ gaṇhissantī’’ti paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭati.
所谓困难，是指为了方便拿取而附加于手拄杖等物上的难处。所谓获得，是指通过取受。若有人用手持物，或将袈裟置于脚底投掷上方，虽难但仍可接受，故实为持有。若托付给在学比库、沙玛内拉、比库尼、近事男、近事女等手中，经接受则无过失。说法者及其四僧众，携带多种袈裟及非染色之物，置于脚底或用于敬礼时立于地上，或敬礼后放置或抛掷，此仅对比库尼所摄持的外袈裟有犯戒。夜间摆放的物品若不易辨认为「是某比库尼的、是他人的」者，因无法知晓而无犯戒。若比库尼交付雨安居期间，应以外袈裟为摄持。若于装具处等处置，即以尘堆衣作为摄持乃合宜。
§513
513.Aññātikāya aññātikasaññīti tikapācittiyaṃ. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya hatthato gaṇhantassa dukkaṭaṃ, bhikkhūnaṃ santike upasampannāya pana pācittiyameva.
他人衣物之他人相称为三巴吉帝亚戒。所谓一方得受戒，是指在比库尼面前得受戒者因手持而生难处，若在比库面前得受戒，则仅犯巴吉帝亚戒。
§514
514.Parittena vā vipulanti appagghacīvarena vā upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanādinā vā mahagghaṃ cetāpetvā sacepi cīvaraṃ paṭiggaṇhāti, anāpatti. Mahāpaccariyaṃ pana ‘‘antamaso harītakīkhaṇḍenāpī’’ti vuttaṃ. Vipulena vā parittanti idaṃ vuttavipallāsena veditabbaṃ. Aññaṃ parikkhāranti pattatthavikādiṃ yaṃ kiñci vikappanupagapacchimacīvarappamāṇaṃ pana paṭaparissāvanampi na vaṭṭati. Yaṃ neva adhiṭṭhānupagaṃ na vikappanupagaṃ taṃ sabbaṃ vaṭṭati. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyeva; ko pana vādo pattatthavikādīsu. Sesaṃ uttānatthameva.
若以被褥褥毯宽大或加盖物置于肩部，或以结缚体躯的布条等装具遮蔽大僧，会经心而持衣，虽为摄持亦无过失。大疏云：最后亦说过“用黄稗穗片亦然”。所谓宽大者及虽有覆盖之物，根据本义理解。所谓他织布，是指责任义务等一切因织布积累出现的，俱属于宽大而不宜。凡非固定也非织布之物，则皆可允许。若尺寸宽大聚堆困扰，仍可容许；何况织布等物。其余以上意为准。
Samuṭṭhānādīsu idaṃ chasamuṭṭhānaṃ, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ , paṇṇattivajjaṃ, kāyakammaṃvacīkammaṃ, ticittaṃ, tivedananti.
所谓污染，是指六种污染：行为能动与非能动，分别不净，心念污秽，外在趋向，三种苦患。
Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 接受衣学处之解释已结束。
6. Aññātakaviññattisikkhāpadavaṇṇanā六、向非亲族乞求衣学处之解释
§515
515.Tena samayenāti aññātakaviññattisikkhāpadaṃ. Tattha upanando sakyaputtoti asītisahassamattānaṃ sakyakulā pabbajitānaṃ bhikkhūnaṃ patikiṭṭho lolajātiko. Paṭṭoti cheko samattho paṭibalo sarasampanno kaṇṭhamādhuriyena samannāgato. Kismiṃ viyāti kiṃsu viya kileso viya, hirottappavasena kampanaṃ viya saṅkampanaṃ viya hotīti attho.
515.此处所谓“当时”者，指对诸未知智识修习戒律。其间，有名为伍波难德者，乃释迦族出家比库中著名者，约有八千余人。词“patikiṭṭho”意谓心散乱、贪欲起者；“lolajātiko”指贪欲根生者。又“paṭṭo”意指能遮蔽、软弱，乃柔顺安和、喉音柔美者也。所谓“何所依止？何所如是？如烦恼般，亦如忿恨与羞耻之流动、震荡，如颤栗颠簸”之义，便是该词含义所在。
Addhānamagganti addhānasaṅkhātaṃ dīghamaggaṃ, na nagaravīthimagganti attho. Te bhikkhū acchindiṃsūti musiṃsu, pattacīvarāni nesaṃ hariṃsūti attho. Anuyuñjāhīti bhikkhubhāvajānanatthāya puccha. Anuyuñjiyamānāti pabbajjāupasampadāpattacīvarādhiṭṭhānādīni pucchiyamānā. Etamatthaṃ ārocesunti bhikkhubhāvaṃ jānāpetvā yo ‘‘sāketā sāvatthiṃ addhānamaggappaṭipannā’’tiādinā nayena vutto, etamatthaṃ ārocesuṃ.
『长途旅路』者，即所谓长途的旅路也，其义是指远途道路，而非城中街道。『彼诸比库夺取之』者，即劫掠之义，谓夺走他们的钵与衣也。『当追问之』者，为查明其是否为比库身份而询问之义。『被追问时』者，即被询问出家、达上、钵与衣的受持等事宜之时。『禀告了此事』者，即使对方知晓其比库身份之后，依『从沙盖德前往沙瓦提，走上长途旅路……』等所说之方式，禀告了该事。
§517
517.Aññātakaṃ gahapatiṃ vātiādīsu yaṃ parato ‘‘tiṇena vā paṇṇena vā paṭicchādetvā’’ti vuttaṃ, taṃ ādiṃ katvā evaṃ anupubbakathā veditabbā. Sace core passitvā daharā pattacīvarāni gahetvā palātā, corā therānaṃ nivāsanapārupanamattaṃyeva haritvā gacchanti, therehi neva tāva cīvaraṃ viññāpetabbaṃ, na sākhāpalāsaṃ bhañjitabbaṃ. Atha daharā sabbaṃ bhaṇḍakaṃ chaḍḍetvā palātā, corā therānaṃ nivāsanapārupanaṃ tañca bhaṇḍakaṃ gahetvā gacchanti, daharehi āgantvā attano nivāsanapārupanāni na tāva therānaṃ dātabbāni, na hi anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhanti, acchinnacīvarāva attanopi paresampi atthāya labhanti. Tasmā therehi vā sākhāpalāsaṃ bhañjitvā vākādīhi ganthetvā daharānaṃ dātabbaṃ, daharehi vā therānaṃ atthāya bhañjitvā ganthetvā tesaṃ hatthe datvā vā adatvā vā attanā nivāsetvā attano nivāsanapārupanāni therānaṃ dātabbāni, neva bhūtagāmapātabyatāya pācittiyaṃ hoti, na tesaṃ dhāraṇe dukkaṭaṃ.
517.所谓“对未知之居士于日常言语等中‘以草或叶遮盖’之说，须先解析其根本，方能理解此渐进述说。”若见窃贼时，孩童携持法衣从屋堂偷取窃贼，其实为窃贼乃如出家长老的寓所主屋之盗贼。对比库而言，此时不该明示该法衣，亦不可折断树枝。又孩童弃去一切器具而走，窃贼携拾长老寓所器具而归，孩童到来不应将自己寓所供窃贼拿取物品赠与长老，任由其折断树枝，因未折断法衣者，不可为长老所用，但折断者则可用于自己及他人。故于是，长老若折断树枝以言语纠缠阻止孩童，是孩童应当给予；孩童将长老用物折断拿去，长老无论给与或未给与，自己安置是为自己的，孩童之长老用物必须给予，然此行为非违反布施条款，也非为此负责的恶事。
Sace antarāmagge rajakattharaṇaṃ vā hoti, aññe vā tādise manusse passanti, cīvaraṃ viññāpetabbaṃ. Yāni ca nesaṃ te vā viññattamanussā aññe vā sākhāpalāsanivāsane bhikkhū disvā ussāhajātā vatthāni denti, tāni sadasāni vā hontu adasāni vā nīlādinānāvaṇṇāni vā kappiyānipi akappiyānipi sabbāni acchinnacīvaraṭṭhāne ṭhitattā tesaṃ nivāsetuñca pārupituñca vaṭṭanti. Vuttampihetaṃ parivāre –
若中间小路或是染坊之处，有他人见之，法衣应明示。若他人或非出家者见比库所着树枝及瓜果，则作为布衣之物赠与，凡称破烂衣物处，或色相不整，均可适当放置安置并待其撕裂。此即前文所说之缘由：
‘‘Akappakataṃ nāpi rajanāya rattaṃ;
『不可将染坊之地染红衣物；
Tena nivattho yena kāmaṃ vajeyya;
以此处为终点，以断除贪欲。』
Na cassa hoti āpatti;
于彼无罪过；
So ca dhammo sugatena desito;
彼法乃善逝所宣说；
Pañhā mesā kusalehi cintitā’’ti. (pari. 481);
此等问题，由智者深思而得。
Ayañhi pañho acchinnacīvarakaṃ bhikkhuṃ sandhāya vutto. Atha pana titthiyehi sahagacchanti, te ca nesaṃ kusacīravākacīraphalakacīrāni denti, tānipi laddhiṃ aggahetvā nivāsetuṃ vaṭṭanti, nivāsetvāpi laddhi na gahetabbā.
此句特别针对未拆断衣物的比库所说。然后第三日他们一起去乞食，会给予他们那无损坏的衣服布块，为了获得这些，争执着想将它们安置好；但即使安置了，也不应当取用这些布块。
Idāni ‘‘yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā’’tiādīsu vihāracīvaraṃ nāma manussā āvāsaṃ kāretvā ‘‘cattāropi paccayā amhākaṃyeva santakā paribhogaṃ gacchantū’’ti ticīvaraṃ sajjetvā attanā kārāpite āvāse ṭhapenti, etaṃ vihāracīvaraṃ nāma. Uttarattharaṇanti mañcakassa upari attharaṇakaṃ vuccati. Bhumattharaṇanti parikammakatāya bhūmiyā rakkhaṇatthaṃ cimilikāhi kataattharaṇaṃ tassa upari taṭṭikaṃ pattharitvā caṅkamanti. Bhisicchavīti mañcabhisiyā vā pīṭhabhisiyā vā chavi, sace pūritā hoti vidhunitvāpi gahetuṃ vaṭṭati. Evametesu vihāracīvarādīsu yaṃ tattha āvāse hoti, taṃ anāpucchāpi gahetvā nivāsetuṃ vā pārupituṃ vā acchinnacīvarakānaṃ bhikkhūnaṃ labbhatīti veditabbaṃ. Tañca kho labhitvā odahissāmi puna ṭhapessāmīti adhippāyena na mūlacchejjāya. Labhitvā ca pana ñātito vā upaṭṭhākato vā aññato vā kutoci pākatikameva kātabbaṃ. Videsagatena ekasmiṃ saṅghike āvāse saṅghikaparibhogena paribhuñjanatthāya ṭhapetabbaṃ. Sacassa paribhogeneva taṃ jīrati vā nassati vā gīvā na hoti. Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisicchavipariyantānaṃ kiñci na labbhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabbanti.
现在说：『初次进入住所者，如果那里有僧团的居住衣服（布帛）等，也就是人们所做的住所，因有四种因缘，我们自己应共同享用』——将三件僧衣聚集起来自行缝纫，安放在住所中，这即称为『居住的衣服』。关于「上支架」，是床榻上面的支架称为上支架；「底支架」是为使用方便而用地面保护的盖布，遮护床面并步行。所谓『床被』是指床上垫或坐垫的遮盖物，若充实，拆除后仍可以使用。像这样的住所用衣服等物，只要住所中有人居住，无论是否询问，都可取用，加以安置或适当保存，即为未拆断衣布比库所能得到。得到了应当妥善安置，不可随意拆毁。若得到者有亲属或看护人或其他人在某处住所，则需要将其忠实交送。对于外地来的僧团住所，则一定要因团体共用而安置。因共用而损坏或破坏，是不可取的。倘若这些已说的对此住所衣被等积累损坏无所得，则应以草叶或树叶覆盖，方可取用。
§519
519.Yehikehici vā acchinnanti ettha yampi acchinnacīvarā ācariyupajjhāyā aññe ‘‘āharatha, āvuso, cīvara’’nti yācitvā vā vissāsena vā gaṇhanti, tampi saṅgahaṃ gacchatīti vattuṃ yujjati.
519、无论何人，若此处有人未拆布，若是经师或导师或其他人请求或信赖说‘请拿这些衣服吧’，那也算是收受，必须保存和管理，是应当说的。
Paribhogajiṇṇaṃ vāti ettha ca acchinnacīvarānaṃ ācariyupajjhāyādīnaṃ attanā tiṇapaṇṇehi paṭicchādetvā dinnacīvarampi saṅgahaṃ gacchatīti vattuṃ yujjati. Evañhi te acchinnacīvaraṭṭhāne naṭṭhacīvaraṭṭhāne ca ṭhitā bhavissanti, tena nesaṃ viññattiyaṃ akappiyacīvaraparibhoge ca anāpatti anurūpā bhavissati.
关于使用过的布施衣物之事，此处说到尚未破损的袈裟、资具老师与护法长老的三草叶遮盖，并接受已布施袈裟的收持，全部皆合乎戒律教说。如此，这些尚未破损袈裟的所在与破损袈裟所在都应明确存在，因此，他们没有违反戒律，未曾因不当使用袈裟而遭惩戒，也是合适的。
§521
521.Ñātakānaṃ pavāritānanti ettha ‘‘etesaṃ santakaṃ dethā’’ti viññāpentassa yācantassa anāpattīti evamattho daṭṭhabbo. Na hi ñātakapavāritānaṃ āpatti vā anāpatti vā hoti. Attano dhanenāti etthāpi attano kappiyabhaṇḍena kappiyavohāreneva cīvaraṃ viññāpentassa cetāpentassa parivattāpentassa anāpattīti evamattho daṭṭhabbo. Pavāritānanti ettha ca saṅghavasena pavāritesu pamāṇameva vaṭṭati. Puggalikapavāraṇāya yaṃ yaṃ pavāreti, taṃ taṃyeva viññāpetabbaṃ. Yo catūhi paccayehi pavāretvā sayameva sallakkhetvā kālānukālaṃ cīvarāni divase divase yāgubhattādīnīti evaṃ yena yenattho taṃ taṃ deti, tassa viññāpanakiccaṃ natthi. Yo pana pavāretvā bālatāya vā satisammosena vā na deti, so viññāpetabbo. Yo ‘‘mayhaṃ gehaṃ pavāremī’’ti vadati, tassa gehaṃ gantvā yathāsukhaṃ nisīditabbaṃ nipajjitabbaṃ, na kiñci gahetabbaṃ. Yo pana ‘‘yaṃ mayhaṃ gehe atthi, taṃ pavāremī’’ti vadati. Yaṃ tattha kappiyaṃ, taṃ viññāpetabbaṃ, gehe pana nisīdituṃ vā nipajjituṃ vā na labbhatīti kurundiyaṃ vuttaṃ.
关于亲属禁戒，此处说“禁止给他们丧葬”表示知情者请求而不受戒律惩罚的意义。确实，亲属禁戒不生违犯或不违犯。亲属财物也可理解为自己的合法财物，并无越矩行为，仅凭合法财产、合法所有权的袈裟，予以知情或想要或流通都是无过。禁戒所指乃僧团识别的禁戒数量。个人禁戒由自身宣布，须依四条件取用，按时随地每日从供养饮食等事获得袈裟，依此方法给予所有戒，且无须另行申报。若因愚痴或恶意而不予交付，应予申报。若说“请允许我进入家中”，则可入坐卧而无需带入物品。若言“我准许使用我家财物”，就应申报使用，家中坐卧则不受限，这是库伦迪亚说法。
Aññassatthāyāti ettha attano ñātakapavārite na kevalaṃ attano atthāya, atha kho aññassatthāya viññāpentassa anāpattīti ayameko attho. Ayaṃ pana dutiyo aññassāti ye aññassa ñātakapavāritā, te tasseva ‘‘aññassā’’ti laddhavohārassa buddharakkhitassa vā dhammarakkhitassa vā atthāya viññāpentassa anāpattīti. Sesaṃ uttānatthameva.
关于不同含义，此处指自己的亲属禁戒不单为自己利益，亦为他人利益知情者不受戒律惩罚，这是另一含义。而他人亲属禁戒则是针对得到佛护法僧护时利益之知情者不受戒律惩罚，是最高利益的全部。
Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
诸起因事中，此亦是六起因事：行为、非识别关系解脱、无意识、语词瑕疵与身语行为三种意念与强烈情绪。
Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 非亲族乞求学处的注释终了。
7. Tatuttarisikkhāpadavaṇṇanā七、过量学处的注释
§522-4
522-4.Tenasamayenāti tatuttarisikkhāpadaṃ. Tattha abhihaṭṭhunti abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya, vadeyya nimanteyyāti attho. Abhihaṭṭhuṃ pavārentena pana yathā vattabbaṃ, taṃ ākāraṃ dassetuṃ ‘‘yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī’’ti evamassa padabhājanaṃ vuttaṃ. Atha vā yathā ‘‘nekkhammaṃ daṭṭhu khemato’’ti (su. ni. 426, 1104; cūḷani. jatukaṇṇimāṇavapucchāniddesa 67) ettha disvāti attho, evamidhāpi ‘‘abhiaṭṭhuṃ pavāreyyā’’ti abhiharitvā pavāreyyāti attho. Tattha kāyābhihāro vācābhihāroti duvidho abhihāro, kāyena vā hi vatthāni abhiharitvā pādamūle ṭhapetvā ‘‘yattakaṃ icchasi tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, vācāya vā ‘‘amhākaṃ dussakoṭṭhāgāraṃ paripuṇṇaṃ, yattakaṃ icchasi tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, tadubhayampi ekajjhaṃ katvā ‘‘abhihaṭṭhuṃ pavāreyyā’’ti vuttaṃ.
522-4.「适时施行」意指四根本戒律。此处持「显露」意，意谓有人愿意、兴趣生起，应当说出、提示之义。持「显露施行」者，犹如依规则告知“你希望多少，就取多少”以提醒。又或如“见出家之道，令行圆满”意思，说明“应当显露施行”的意义。此处有身语二种显露，身显露如持衣物于足下，言语显露如言“我们仓库满了，你想取便取”，二者合为一体，都属于“应当显露告知”的教法。
Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na ito paranti attho. Yasmā pana acchinnasabbacīvarena ticīvarikeneva bhikkhunā evaṃ paṭipajjitabbaṃ, aññena aññathāpi, tasmā taṃ vibhāgaṃ dassetuṃ ‘‘sace tīṇi naṭṭhāni hontī’’tiādinā nayenassa padabhājanaṃ vuttaṃ.
所谓「上中下极致袈裟」即依居处类别依次分类，高低等级，相关住宿毗邻、上下铺次第依此定名。接着持衣物须审慎选择，此处所说袈裟仅为持衣，而非他事。鉴于非破损、完整袈裟应与三袈裟一起由比库尼正确修习，若他人另有异解，应当宣说“若三者俱缺”等语来说明区分的道理。
Tatrāyaṃ vinicchayo – yassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesissati. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pakatiyāva santaruttarena carati, dve sāditabbāni. Evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasupi naṭṭhesu dve sāditabbāni. Catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu kiñci na sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari na labbhatīti idamettha lakkhaṇaṃ.
此处之决断者，谓三件缺失中，有两件应当片面补足。一件先安置，一件随后覆盖，余者则由整体部位寻觅。若缺两件，则须补其中之一。若位于中部开口处运行，则两件皆须补足。如此，仅补一件即成平等。若三者中缺一件者，则无须补足。若缺两件者，补一件足矣。若仅一件存在且该件缺失，则须补两件。比库尼五处缺失中，应补两件。四处缺失应补一件，三处缺失则无须补，二处或一处缺失，尚有争议。因某处乃舌根开口绝顶所立，故此处以上不得再有上附物，这便是其特征。
§526
526.Sesakaṃ āharissāmīti dve cīvarāni katvā sesaṃ puna āharissāmīti attho. Na acchinnakāraṇāti bāhusaccādiguṇavasena denti. Ñātakānantiādīsu ñātakānaṃ dentānaṃ sādiyantassa pavāritānaṃ dentānaṃ sādiyantassa attano dhanena sādiyantassa anāpattīti attho. Aṭṭhakathāsu pana ‘‘ñātakapavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī’’ti vuttaṃ. Taṃ pāḷiyā na sameti. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘‘aññassatthāyā’’ti na vuttaṃ. Sesaṃ uttānatthameva.
526.所谓“带回剩余”，即割取两件衣物后，再带回剩余部分之义。非因撕裂等原因，仅因长度或质量等原因作此说法。所谓“亲属”，指亲属间赠予者，“亲属赠衣”是被禁止的；“自己赐衣”、“为亲属赐衣”、“无过失”等皆系此义。注疏中曰：“在亲属禁止处，中部往往多有服饰存在，非因撕裂，量度即是根据其大小”，似未合于巴利文。既本戒系仅为一己立说，非他用，故此处未言“为他用”。此即“剩余带回”之上文意义。
Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
在随起现象中，亦有所谓六随起：行为（行动）、非觉知解脱、非属心境、非背离规约、身语意业、三意（贪、嗔、痴）。
Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 过量学处的注释终了。
8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā八、第一预备衣资学处的注释
§527
527.Tenasamayenāti upakkhaṭasikkhāpadaṃ. Tattha atthāvuso maṃ so upaṭṭhākoti āvuso, yaṃ tvaṃ bhaṇasi, atthi evarūpo so mama upaṭṭhākoti ayamettha attho. Api meyya evaṃ hotīti api me ayya evaṃ hoti, api mayyā evantipi pāṭho.
527.所谓“当时”，即指未完成的戒条。此处“朋友”说“你所言，确有此义，故此人是我的朋友”意指此义。其类似句法尚有“我亦然”、“彼亦然”、“我亦是”等。
§528-9
528-9.Bhikkhuṃ paneva uddissāti ettha uddissāti apadissa ārabbha. Yasmā pana yaṃ uddissa upakkhaṭaṃ hoti, taṃ tassatthāya upakkhaṭaṃ nāma hoti. Tasmāssa padabhājane ‘‘bhikkhussatthāyā’’ti vuttaṃ.
528-9.说及“比库”专指此事，意为开始着手行为时称起。因若起意显著者，即为“起手”之义。故谓“比库者”有此义。
Bhikkhuṃ ārammaṇaṃ karitvāti bhikkhuṃ paccayaṃ katvā, yañhi bhikkhuṃ uddissa upakkhaṭaṃ, taṃ niyameneva bhikkhuṃ paccayaṃ katvā upakkhaṭaṃ hoti, tena vuttaṃ – ‘‘bhikkhuṃ ārammaṇaṃ karitvā’’ti. Paccayopi hi ‘‘labhati māro ārammaṇa’’ntiādīsu (saṃ. ni. 4.243) ārammaṇanti āgato. Idāni ‘‘uddissā’’ti ettha yo kattā, tassa ākāradassanatthaṃ ‘‘bhikkhuṃ acchādetukāmo’’ti vuttaṃ. Bhikkhuṃ acchādetukāmena hi tena taṃ uddissa upakkhaṭaṃ, na aññena kāraṇena. Iti so acchādetukāmo hoti. Tena vuttaṃ – ‘‘bhikkhuṃ acchādetukāmo’’ti.
所谓“建立因缘于比库”，即以比库为因加以行为，若因者为比库，则谓之“对比库起手”。故云“对比库起手”，因其中“魔为因缘起”，为因者即为“起手”。此处“意”指行动主语，谓其“欲遮掩比库”之事。如欲遮掩比库则为起手，不因他缘。由此故称“欲遮掩比库者”。
Aññātakassagahapatissa vāti aññātakena gahapatinā vāti attho. Karaṇatthe hi idaṃ sāmivacanaṃ. Padabhājane pana byañjanaṃ avicāretvā atthamattameva dassetuṃ ‘‘aññātako nāma…pe… gahapati nāmā’’tiādi vuttaṃ.
『属于陌生居士』者，意为：由陌生居士（所准备）。此处该所有格表作具格之义。然而，在词语分析中，为了不依文字而仅显示义理，故说『所谓陌生者……乃至……所谓居士』等。
Cīvaracetāpannanti cīvaramūlaṃ, taṃ pana yasmā hiraññādīsu aññataraṃ hoti, tasmā padabhājane ‘‘hiraññaṃ vā’’tiādi vuttaṃ. Upakkhaṭaṃ hotīti sajjitaṃ hoti, saṃharitvā ṭhapitaṃ, yasmā pana ‘‘hiraññaṃ vā’’tiādinā vacanenassa upakkhaṭabhāvo dassito hoti, tasmā ‘‘upakkhaṭaṃ nāmā’’ti padaṃ uddharitvā visuṃ padabhājanaṃ na vuttaṃ. Imināti upakkhaṭaṃ sandhāyāha, tenevassa padabhājane ‘‘paccupaṭṭhitenā’’ti vuttaṃ. Yañhi upakkhaṭaṃ saṃharitvā ṭhapitaṃ, taṃ paccupaṭṭhitaṃ hotīti. Acchādessāmīti vohāravacanametaṃ ‘‘itthannāmassa bhikkhuno dassāmī’’ti ayaṃ panettha attho. Tenevassa padabhājanepi ‘‘dassāmī’’ti vuttaṃ.
『衣价』者，即购衣之资金。由于该资金属于金银等物之一，故在词语分析中说『或为金银』等。『已备妥』者，即已准备齐全、收集存放。然而，既然『或为金银』等语已显示其已备妥之状态，故『所谓已备妥』一语不另单独提出作词语分析。『以此』者，指涉已备妥之物，因此在其词语分析中说『以现成之物』。盖凡收集存放已备妥者，即为现成之物。『将为遮覆』者，此为通俗用语，其义为：『将给予某比库』。正因如此，在其词语分析中亦说『将给予』。
Tatra ce so bhikkhūti yatra so gahapati vā gahapatānī vā tatra so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya ceti ayamettha padasambandho. Tattha upasaṅkamitvāti imassa gantvāti imināva atthe siddhe pacuravohāravasena ‘‘ghara’’nti vuttaṃ. Yatra pana so dāyako tatra gantvāti ayamevettha attho, tasmā punapi vuttaṃ ‘‘yattha katthaci upasaṅkamitvā’’ti. Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya, padabhājane pana yenākārena vikappaṃ āpanno hoti tameva dassetuṃ ‘‘āyataṃ vā’’tiādi vuttaṃ. Sādhūti āyācane nipāto. Vatāti parivitakke. Manti attānaṃ niddisati. Āyasmāti paraṃ ālapati āmanteti. Yasmā panidaṃ sabbaṃ byañjanamattameva, uttānatthameva, tasmāssa padabhājane attho na vutto. Kalyāṇakamyataṃ upādāyāti sundarakāmataṃ visiṭṭhakāmataṃ cittena gahetvā, tassa ‘‘āpajjeyya ce’’ti iminā sambandho. Yasmā pana yo kalyāṇakamyataṃ upādāya āpajjati, so sādhatthiko mahagghatthiko hoti, tasmāssa padabhājane byañjanaṃ pahāya adhippetatthameva dassetuṃ tadeva vacanaṃ vuttaṃ. Yasmā pana na imassa āpajjanamatteneva āpatti sīsaṃ eti, tasmā ‘‘tassa vacanenā’’tiādi vuttaṃ.
『若该比库在彼处』者，句义连结为：凡该居士或居士妻所在之处，该比库若事先未受邀请而前往，并就衣作出选择要求，即构成此义。其中，『前往』一词，虽以『去』字已足表其义，然依多样习惯用语，故说『至其宅』。然而，『前往施主所在之处』，即为此处之义，故复再说『无论前往何处』。『陷入选择要求』者，即陷入过度要求、额外指定；而在词语分析中，为显示其以何种方式陷入选择要求，故说『或为长者』等。『善哉』，是表祈求之语助词。『然』，是表思量之语助词。『我』，指称自身。『具寿』，是呼唤、称呼对方。由于此一切仅属文字层面、义理显豁，故在词语分析中未另释其义。『出于求好之欲』者，即以心执取欲得善妙、欲得殊胜，此与『若陷入』相连结。然而，凡出于求好之欲而陷入者，即为谋求大利、谋求高价之人，故在词语分析中舍去文句、唯为显示所意指之义，而说彼语。然而，仅凭其陷入选择要求，并不即招致犯戒之首，故说『依彼之言』等。
§531
531.Anāpatti ñātakānantiādīsu ñātakānaṃ cīvare vikappaṃ āpajjantassa anāpattīti evamattho daṭṭhabbo. Mahagghaṃ cetāpetukāmassa appagghaṃ cetāpetīti gahapatissa vīsatiagghanakaṃ cīvaraṃ cetāpetukāmassa ‘‘alaṃ mayhaṃ etena, dasagghanakaṃ vā aṭṭhagghanakaṃ vā dehī’’ti vadati anāpatti. Appagghanti idañca atirekanivāraṇatthameva vuttaṃ, samakepi pana anāpatti , tañca kho agghavaseneva na pamāṇavasena, agghavaḍḍhanakañhi idaṃ sikkhāpadaṃ. Tasmā yo vīsatiagghanakaṃ antaravāsakaṃ cetāpetukāmo , ‘‘taṃ ettakameva me agghanakaṃ cīvaraṃ dehī’’ti vattumpi vaṭṭati. Sesaṃ uttānatthameva.
“Anāpatti ñātakānantiādīsu”意指对亲属之袈裟不起错，此意可见。欲使众委员生恭敬心，应以三十藏禁戒为标准，为此教义称该袈裟为二十尼沙迦纳。谓“alaṃ mayhaṃ etena, dasagghanakaṃ vā aṭṭhagghanakaṃ vā dehī”是无错误之义。“Appaggha”是特殊防止错误父义，即便是小错误，也不可稍犯。因小差错视为增重戒法犯。故欲披二十尼沙迦纳袈裟者，应持“这就是我的尼沙迦纳袈裟”，即以此名份明确宣告。剩余则同上文辅助说明。
Samuṭṭhānādīnipi tatuttarisikkhāpadasadisānevāti.
起因等项亦与此上一学处相同。
Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第一预备衣资学处的注释终了。
9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā九、第二预备衣资学处的注释
§532
532. Dutiyaupakkhaṭepi imināva nayena attho veditabbo. Tañhi imassa anupaññattisadisaṃ. Kevalaṃ paṭhamasikkhāpade ekassa pīḷā katā, dutiye dvinnaṃ, ayamevettha viseso. Sesaṃ sabbaṃ paṭhamasadisameva. Yathā ca dvinnaṃ, evaṃ bahūnaṃ pīḷaṃ katvā gaṇhatopi āpatti veditabbāti.
532. 第二条追加制戒，其义亦应依同一方法理解。盖此条与前条追加制戒相似。唯一区别在于：第一条学处中，所损害者为一人；第二条中，所损害者为二人，此乃其间之差别。其余一切皆与第一条相同。又如对二人造成损害，对多人造成损害而取得者，其所犯之罪亦应依此类推而知。
Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第二储藏学处解释完毕。
10. Rājasikkhāpadavaṇṇanā10. 王学处解释
§537
537.Tena samayenāti rājasikkhāpadaṃ. Tattha upāsakaṃ saññāpetvāti jānāpetvā, ‘‘iminā mūlena cīvaraṃ kiṇitvā therassa dehī’’ti evaṃ vatvāti adhippāyo. Paññāsabandhoti paññāsakahāpaṇadaṇḍoti vuttaṃ hoti. Paññāsaṃ baddhotipi pāṭho, paññāsaṃ jito paññāsaṃ dāpetabboti adhippāyo. Ajjaṇho, bhante, āgamehīti bhante, ajja ekadivasaṃ amhākaṃ tiṭṭha, adhivāsehīti attho. Parāmasīti gaṇhi. Jīnosīti jitosi.
537.此时谓为王教律条文。其意为使近事男了知，使知悉说：『以此根本买入法衣供与长老用具身体』，此是对「如是说」之权威敕示。所谓五十缚，即五十钵钱鞭杖者之称。五十缚又称为读诵，即五十被束、五十被持，意思是五十物品应当被束持，此为敕示。阿阇耶，尊者，此指经律，此处意思是一日同住。一日住之意。帕拉玛西是持守，吉诺是胜利之意。
§538-9
538-9.Rājabhoggoti rājato bhoggaṃ bhuñjitabbaṃ assatthīti rājabhoggo, rājabhogotipi pāṭho, rājato bhogo assa atthīti attho.
538-9.所谓王饱，即应当享用王的享受。以文字解析，王饱意即由王处分之享用之物，此为其义。
Pahiṇeyyāti peseyya, uttānatthattā panassa padabhājanaṃ na vuttaṃ. Yathā ca etassa, evaṃ ‘‘cīvaraṃ itthannāmaṃ bhikkhu’’ntiādīnampi padānaṃ uttānatthattāyeva padabhājanaṃ na vuttanti veditabbaṃ . Ābhatanti ānītaṃ. Kālenakappiyanti yuttapattakālena, yadā no attho hoti, tadā kappiyaṃ cīvaraṃ gaṇhāmāti attho.
赠予意为施舍。『升华意思』则未有语义语词分配。如其对『长老法衣』等称谓，亦不可分配单独语义，须知此处未分词义。阿布哈坦为『带来』，卡连纳卡皮亚是合时合法之意，谓于时光适合时，若不适宜则不合法，乃合时之衣可受用。
Veyyāvaccakaroti kiccakaro, kappiyakārakoti attho. Saññatto so mayāti āṇatto so mayā, yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Attho me āvuso cīvarenāti codanālakkhaṇanidassanametaṃ, idañhi vacanaṃ vattabbaṃ, assa vā attho yāya kāyaci bhāsāya; idaṃ codanālakkhaṇaṃ. ‘‘Dehi me cīvara’’ntiādīni pana navattabbākāradassanatthaṃ vuttāni, etāni hi vacanāni etesaṃ vā attho yāya kāyaci bhāsāya na vattabbo.
韦耶瓦察卡意为职责执行者，卡皮亚卡拉卡意即合宜行者之意。所谓约定、约束，即用以表示当你拥有长老法衣时意义所在，如是解释也。『欲我之法衣』为劝诱标志，此言应说，唯有存在意义可用身语发出，谓此劝诱标志。『请予我法衣』等九个句子为表示请求行使标志，非言应说之语义，应知此义不可用于身体言语。
Dutiyampi vattabbo tatiyampi vattabboti ‘‘attho me āvuso cīvarenā’’ti idameva yāvatatiyaṃ vattabboti. Evaṃ ‘‘dvattikkhattuṃ codetabbo sāretabbo’’ti ettha uddiṭṭhacodanāparicchedaṃ dassetvā idāni ‘‘dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala’’nti imesaṃ padānaṃ saṅkhepato atthaṃ dassento ‘‘sace abhinipphādeti, iccetaṃ kusala’’nti āha. Evaṃ yāvatatiyaṃ codento taṃ cīvaraṃ yadi nipphādeti, sakkoti attano paṭilābhavasena nipphādetuṃ, iccetaṃ kusalaṃ sādhu suṭṭhu sundaraṃ.
此言为第二次亦第三次应说，谓『欲我之法衣』等语应反复使用，乃至第三遍为止。于是关于二次劝诱应说的章节既明，现令知『二次劝诱时，劝诱者、诱导者当将该法衣拿出示现，这为善行』之意。若遂将其拿出，已获自身收入之权力，则此善行美好完备。
Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbanti ṭhānalakkhaṇanidassanametaṃ. Chakkhattuparamanti ca bhāvanapuṃsakavacanametaṃ, chakkhattuparamañhi etena cīvaraṃ uddissa tuṇhībhūtena ṭhātabbaṃ, na aññaṃ kiñci kātabbaṃ, idaṃ ṭhānalakkhaṇaṃ. Tattha yo sabbaṭṭhānānaṃ sādhāraṇo tuṇhībhāvo, taṃ tāva dassetuṃ padabhājane ‘‘tattha gantvā tuṇhībhūtenā’’tiādi vuttaṃ. Tattha na āsane nisīditabbanti ‘‘idha, bhante, nisīdathā’’ti vuttenāpi na nisīditabbaṃ. Na āmisaṃ paṭiggahetabbanti yāgukhajjakādibhedaṃ kiñci āmisaṃ ‘‘gaṇhatha, bhante’’ti yāciyamānenāpi na gaṇhitabbaṃ. Na dhammo bhāsitabboti maṅgalaṃ vā anumodanaṃ vā bhāsathāti yāciyamānenāpi kiñci na bhāsitabbaṃ, kevalaṃ ‘‘kiṃ kāraṇā āgatosī’’ti pucchiyamānena ‘‘jānāsi, āvuso’’ti vattabbo. Pucchiyamānoti idañhi karaṇatthe paccattavacanaṃ. Atha vā pucchaṃ kurumāno pucchiyamānoti evampettha attho daṭṭhabbo. Yo hi pucchaṃ karoti, so ettakaṃ vattabboti ṭhānaṃ bhañjatīti āgatakāraṇaṃ bhañjati.
四次、五次、六次至最高六次，乃以空着法衣示众，此为地点标志表明。最高六次示众乃修习德者之语，谓以此法衣至空着状态示众，当何事不可为，乃地点标志。彼处众多场所共通空着状态，须以语词分配予以表明，如曰『至彼处以空着状态』等语。彼处不可坐，以『尊者请坐』之说辞亦不可坐。不可受食肉。就算请求接受野猪蛙等食物，亦不可接受。不应说戒律、不应说吉祥语、不应说赞叹语，乃因彼处有请而不可说之理，唯可应问时问曰『为何来此？』答曰『尊者欲知之』。所谓应问，即此举止目的直接应答。此处若有人提问，应如此理解：童言解语已破其地点，此为目的已破。凡提问者，即应告知行止之义，故曰地点已破。
Idāni yā tisso codanā, cha ca ṭhānāni vuttāni. Tattha vuḍḍhiñca hāniñca dassento ‘‘catukkhattuṃ codetvā’’tiādimāha. Yasmā ca ettha ekacodanāvuḍḍhiyā dvinnaṃ ṭhānānaṃ hāni vuttā, tasmā ‘‘ekā codanā diguṇaṃ ṭhāna’’nti lakkhaṇaṃ dassitaṃ hoti. Iti iminā lakkhaṇena tikkhattuṃ codetvā chakkhattuṃ ṭhātabbaṃ, dvikkhattuṃ codetvā aṭṭhakkhattuṃ ṭhātabbaṃ, sakiṃ codetvā dasakkhattuṃ ṭhātabbanti. Yathā ca ‘‘chakkhattuṃ codetvā na ṭhātabba’’nti vuttaṃ, evaṃ ‘‘dvādasakkhattuṃ ṭhatvā na codetabba’’ntipi vuttameva hoti. Tasmā sace codetiyeva na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva na codeti, dvādasa ṭhānāni labbhanti. Sace codetipi tiṭṭhatipi, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā ‘‘attho me, āvuso, cīvarenā’’ti chakkhattuṃ vadati. Tathā ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakiṃyeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati. Ko pana vādo nānādivasesu evaṃ karontassāti evamettha vinicchayo veditabbo.
现在说三种诱发，并述六种境位。其中论及增长与损失，又说‘先以四为诱发’等。因这里单一诱发的增长导致两个境位的减少，故以‘一诱发等于二境’作为标志。由此以此标志，四诱发当应有四境，二诱发应有八境，一诱发应有十境。又云‘四诱发不可有境’，同理‘十二境不可诱发’亦然。因此若发诱发却不住，则得六种诱发；若住但不发，则得十二境；若发亦住，则须以一诱发除去二境。若一日反复前行而发出四诱发，或住于十，则谓‘终究是我的袈裟’。同理若一日反复前行而住于十二境，或住于各处，则乃破坏所有诱发及境位。至于不同日子也如此为之的说法，此宜判断鉴别。
Yatassa cīvaracetāpannaṃ ābhatanti yato rājato vā rājabhoggato vā assa bhikkhuno cīvaracetāpannaṃ ānītaṃ. Yatvassātipi pāṭho. Ayamevattho. ‘‘Yatthassā’’tipi paṭhanti, yasmiṃ ṭhāne assa cīvaracetāpannaṃ pesitanti ca atthaṃ kathenti, byañjanaṃ pana na sameti. Tatthāti tassa rañño vā rājabhoggassa vā santike; samīpatthe hi idaṃ bhummavacanaṃ. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cīvaracetāpannaṃ tassa bhikkhuno kiñci appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Mā vo sakaṃ vinassāti tumhākaṃ santakaṃ mā vinassatu. Yo pana neva sāmaṃ gacchati, na dūtaṃ pāheti, vattabhede dukkaṭaṃ āpajjati.
谓所行袈裟之事，引起曝晒者。此由国王或官长持有袈裟而曝晒者。谓曾诵读《此法》。诵为‘yatthassā’，意谓袈裟所在之地处，所陈述义理，但字音并非一致。意谓彼处乃国王或官长附近；‘附近’即指地之称谓。故对该比库袈裟曝晒无异义，曝晒此袈裟不会引戒比库犯小过。持用者应自取其资财。愿尔不使我之资财损坏，也勿使尔众之资财受损。若不陪伴出家人，不遣使者送戒，行差别则生恶业。
Kiṃ pana sabbakappiyakārakesu evaṃ paṭipajjitabbanti? Na paṭipajjitabbaṃ. Ayañhi kappiyakārako nāma saṅkhepato duvidho niddiṭṭho ca aniddiṭṭho ca. Tattha niddiṭṭho duvidho – bhikkhunā niddiṭṭho, dūtena niddiṭṭhoti. Aniddiṭṭhopi duvidho – mukhavevaṭika kappiyakārako, parammukhakappiyakārakoti. Tesu bhikkhunā niddiṭṭho sammukhāsammukhavasena catubbidho hoti. Tathā dūtena niddiṭṭhopi.
云何应于所有戒律违规者作如是行法？不应如是行。所谓违规者，略分二种：已有明文者与无明文者。明文又分二种：由比库犯戒明文者与由使者明文者。无明文亦复二种：仅在口头所犯者与公开犯者。在比库明文者中，面对面分四种。使者明文亦然。
Kathaṃ? Idhekacco bhikkhussa cīvaratthāya dūtena akappiyavatthuṃ pahiṇati, dūto taṃ bhikkhuṃ upasaṅkamitvā ‘‘idaṃ, bhante, itthannāmena tumhākaṃ cīvaratthāya pahitaṃ, gaṇhatha na’’nti vadati, bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, dūto ‘‘atthi pana te, bhante, veyyāvaccakaro’’ti pucchati, puññatthikehi ca upāsakehi ‘‘bhikkhūnaṃ veyyāvaccaṃ karothā’’ti āṇattā vā, bhikkhūnaṃ vā sandiṭṭhā sambhattā keci veyyāvaccakarā honti, tesaṃ aññataro tasmiṃ khaṇe bhikkhussa santike nisinno hoti, bhikkhu taṃ niddisati ‘‘ayaṃ bhikkhūnaṃ veyyāvaccakaro’’ti. Dūto tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dehī’’ti gacchati, ayaṃ bhikkhunā sammukhāniddiṭṭho.
如何？某为比库袈裟，付与使者不可取物品。使者到彼比库处谓‘此乃此名，为袈裟所用，请受之’。比库回拒‘不可为戒’。使者问‘世尊有辩才者否？’向善男信女说‘比库有辩才者在’。其时一善知识坐彼，比库指示‘彼即辩才者’。使者交付所禁物，谓‘为长老买袈裟，汝受之’。此即比库明文犯戒者。
No ce bhikkhussa santike nisinno hoti, apica kho bhikkhu niddisati – ‘‘asukasmiṃ nāma gāme itthannāmo bhikkhūnaṃ veyyāvaccakaro’’ti, so gantvā tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dadeyyāsī’’ti āgantvā bhikkhussa ārocetvā gacchati, ayameko bhikkhunā asammukhāniddiṭṭho.
若使者无此善知识同坐，且比库却指‘某村有名为此的比库为戒人’。使者往送所禁物，谓‘请替长老买袈裟’复告比库，此谓比库非明面犯戒者。
Na heva kho so dūto attanā āgantvā āroceti, apica kho aññaṃ pahiṇati ‘‘dinnaṃ mayā, bhante, tassa hatthe cīvaracetāpannaṃ, cīvaraṃ gaṇheyyāthā’’ti, ayaṃ dutiyo bhikkhunā asammukhāniddiṭṭho.
且此使者非自行来告，乃出家人他人付使，谓‘此人为所禁袈裟持有人，请收之’。此谓第二种非明面犯戒者。
Na heva kho aññaṃ pahiṇati, apica kho gacchantova bhikkhuṃ vadati ‘‘ahaṃ tassa hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti, ayaṃ tatiyo bhikkhunā asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro bhikkhunā niddiṭṭhaveyyāvaccakarā nāma. Etesu imasmiṃ rājasikkhāpade vuttanayeneva paṭipajjitabbaṃ.
并非真有他人转让，虽然比库前往对某比库说：“我将给你一件手中已经沾染灰尘的袈裟，你们应当收下此袈裟。”此者称为第三种无面见的转让。若有一人亲面见，其他三人无面见，这四人之间的转让便可称为转让。从此，依照此《王法戒》中所说的规矩应当遵循。
Aparo bhikkhu purimanayeneva dūtena pucchito natthitāya vā, avicāretukāmatāya vā ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tasmiñca khaṇe koci manusso āgacchati, dūto tassa hatthe akappiyavatthuṃ datvā ‘‘imassa hatthato cīvaraṃ gaṇheyyāthā’’ti vatvā gacchati, ayaṃ dūtena sammukhāniddiṭṭho.
另一比库以传递使者之法向前者打听，无袈裟可换或因不愿践行而称‘我无适当的袈裟制作者’，此时有一人持传递物品之使者到其面前，将一件不合戒的物品递与其手，并说：“请本人从他手中接受此袈裟。”此谓使者面见转让。
Aparo dūto gāmaṃ pavisitvā attanā abhirucitassa kassaci hatthe akappiyavatthuṃ datvā purimanayeneva āgantvā āroceti, aññaṃ vā pahiṇati, ‘‘ahaṃ asukassa nāma hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti vatvā vā gacchati, ayaṃ tatiyo dūtena asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho, tayo asammukhāniddiṭṭhāti ime cattāro dūtena niddiṭṭhaveyyāvaccakarā nāma. Etesu meṇḍakasikkhāpade vuttanayena paṭipajjitabbaṃ. Vuttañhetaṃ – ‘‘santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – ‘iminā ayyassa yaṃ kappiyaṃ taṃ dethā’ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ, na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’’ti (mahāva. 299). Ettha ca codanāya pamāṇaṃ natthi, mūlaṃ asādiyantena sahassakkhattumpi codanāya vā ṭhānena vā kappiyabhaṇḍaṃ sādituṃ vaṭṭati. No ce deti, aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbaṃ. Sace icchati mūlasāmikānampi kathetabbaṃ; no ce icchati na kathetabbaṃ.
又有一使者抵达村落，自己手持喜欢之人给的不合戒之物品，前往上人处告知，或者转交给他人说：“我将给不舒服者一件手中已沾染灰尘的袈裟，你们应当收下。”其称为第三种使者无面见转让；若有一人亲面见，其他三人无面见，这四者间之转让，则为使者转让自有规定须遵循。经云：“比库们，人中有信心欢喜者，将适戒制作者之金子奉上，并说‘请以此供养这位长老所需之适戒袈裟。’我知晓，不当以任何方式促使不纯净者践行戒律，但应寻合适之起因。”（《大部律藏》第299节）这里虽无特别命令，然因未达成根基而不应轻易促使戒律持行。若施舍人不予金子，亦应以其他合戒者物替代供养。若施舍者愿意可告知根本道理，若不愿亦不强求。
Aparo bhikkhu purimanayeneva dūtena pucchito ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tadañño samīpe ṭhito sutvā ‘‘āhara bho ahaṃ ayyassa cīvaraṃ cetāpetvā dassāmī’’ti vadati. Dūto ‘‘handa bho dadeyyāsī’’ti tassa hatthe datvā bhikkhussa anārocetvāva gacchati, ayaṃ mukhavevaṭikakappiyakārako. Aparo bhikkhuno upaṭṭhākassa vā aññassa vā hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ dadeyyāsī’’ti ettova pakkamati, ayaṃ parammukhakappiyakārakoti ime dve aniddiṭṭhakappiyakārakā nāma. Etesu aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā dadanti, gahetabbaṃ. No ce, kiñci na vattabbā. Desanāmattameva cetaṃ ‘‘dūtena cīvaracetāpannaṃ pahiṇeyyā’’ti sayaṃ āharitvāpi piṇḍapātādīnaṃ atthāya dadantesupi eseva nayo. Na kevalañca attanoyeva atthāya sampaṭicchituṃ na vaṭṭati, sacepi koci jātarūparajataṃ ānetvā ‘‘idaṃ saṅghassa dammi, ārāmaṃ vā karotha cetiyaṃ vā bhojanasālādīnaṃ vā aññatara’’nti vadati, idampi sampaṭicchituṃ na vaṭṭati. Yassa kassaci hi aññassatthāya sampaṭicchantassa dukkaṭaṃ hotīti mahāpaccariyaṃ vuttaṃ.
又有比库以传递使者向前者打听“我无适当的袈裟制作者”，他在旁听闻后说：“可持此袈裟，燃灰后示现。”使者说：“请收下此物。”递出不催促而离去，即称为当面使者合戒物品转让。又有他以不合戒之物品递给其他侍者说：“给上人袈裟。”如是称为前面合戒物品转让。二者合称为无面见合戒物品转让。这种转让仿如旧友之间礼仪言行，适用于非亲属之间。若他们自己来送且相赠，均应接收。否则不论。说法的意旨在于“使者持袈裟灰尘物品转让应成”，即便亲自携来乞食等住所供具，亦应此理接纳。若有人携不净物自称“此属于僧团、寺院、佛塔或食堂”等，亦不宜接受。因为为他人不当接受是大过。
Sace pana ‘‘nayidaṃ bhikkhūnaṃ sampaṭicchituṃ vaṭṭatī’’ti paṭikkhitte ‘‘vaḍḍhakīnaṃ vā kammakarānaṃ vā hatthe bhavissati, kevalaṃ tumhe sukatadukkaṭaṃ jānāthā’’ti vatvā tesaṃ hatthe datvā pakkamati, vaṭṭati. Athāpi ‘‘mama manussānaṃ hatthe bhavissati mayhameva vā hatthe bhavissati, kevalaṃ tumhe yaṃ yassa dātabbaṃ, tadatthāya peseyyāthā’’ti vadati, evampi vaṭṭati.
若反对者曰：“不该为比库群体转让。”应答曰：“会有增添罪过的作恶者在其中，而你们唯有知道善恶基础。”此论成立。又或言：“将由人手中或我自手领导，唯奉献者之用途，方可转让。”此言亦可成立。
Sace pana saṅghaṃ vā gaṇaṃ vā puggalaṃ vā anāmasitvā ‘‘idaṃ hiraññasuvaṇṇaṃ cetiyassa dema, vihārassa dema, navakammassa demā’’ti vadanti, paṭikkhipituṃ na vaṭṭati. ‘‘Ime idaṃ bhaṇantī’’ti kappiyakārakānaṃ ācikkhitabbaṃ. ‘‘Cetiyādīnaṃ atthāya tumhe gahetvā ṭhapethā’’ti vuttena pana ‘‘amhākaṃ gahetuṃ na vaṭṭatī’’ti paṭikkhipitabbaṃ.
若有人不知名义地说：“请将此金银赠与佛塔、寺院、新造设施”等，则不能拒绝施命。应告诫合戒的物品的制作者：“这等关于佛塔等，施受你们应送予相应之处。”但若言“不可由我接收”，则应驳回。
Sace pana koci bahuṃ hiraññasuvaṇṇaṃ ānetvā ‘‘idaṃ saṅghassa dammi, cattāro paccaye paribhuñjathā’’ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpatti. Tatra ce eko bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako ca ‘‘yadi na kappati, mayhameva bhavissatī’’ti gacchati. So bhikkhu ‘‘tayā saṅghassa lābhantarāyo kato’’ti na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā. Sace pana bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitte ‘‘kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ vā mayhaṃ vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā’’ti vadati, vaṭṭati.
若有人带来大量金银珠宝等宝物，称道「此物属于僧团，应当依四种条件加以使用」，若僧团接受，则接受和使用都犯过失。若有一比库反对说「不可做此事」，而一在家居士则说「若不做此事，将只属于我」，那比库则无从开口为说。因教唆者自己是罪人，单他一人即使犯罪，其他人便逃于罪外。若比库们反对说「不应该发生此事」，而教唆者辩称「若肯做，将成为行为者，或属于某人或我所有，只要你们依照条件使用便可」，那仍然会发生此事。
Catupaccayatthāya ca dinnaṃ yena yena paccayena attho hoti, tadatthaṃ upanetabbaṃ, cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṅgho kilamati, saṅghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi, senāsanatthāya dinnaṃ pana senāsanassa garubhaṇḍattā senāsaneyeva upanetabbaṃ. Sace pana bhikkhūsu senāsanaṃ chaḍḍetvā gatesu senāsanaṃ vinassati, īdise kāle senāsanaṃ vissajjetvāpi bhikkhūnaṃ paribhogo anuññāto, tasmā senāsanajagganatthaṃ mūlacchejjaṃ akatvā yāpanamattaṃ paribhuñjitabbaṃ.
依照四种条件所获得的物资，必须依条件使用。给予衣服所用的物品，应仅限于衣服本身。如果衣物没有此种用途，则应依靠乞食等其他物品供养。为了保持僧团的清净，也应顾念此原则。若给卧具，经由病人供养而得时；或给卧具，因其重物而得，也应仅限于卧具本身。若比库们放弃该卧具后离去，卧具即将毁坏，且未获允许即使用者所用，则禁止使用。故卧具若想常存，应不加淘汰，依适宜程度而加以利用。
Na kevalañca hiraññasuvaṇṇameva, aññampi khettavatthādi akappiyaṃ na sampaṭicchitabbaṃ. Sace hi koci ‘‘mayhaṃ tisassasampādanakaṃ mahātaḷākaṃ atthi, taṃ saṅghassa dammī’’ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpattiyeva. Yo pana taṃ paṭikkhipati, so purimanayeneva na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā.
不仅仅是金银珠宝，其他如田地或宅地等不合法的物品，也不应接受。若有人称「我有三十三亩田产，归僧团所有」，僧团若接受，同样触犯接受与使用的过失。反对者亦无可言。教唆者本身是罪人，且单凭一人，其他人便能免于过失。
Yo pana ‘‘tādisaṃyeva taḷākaṃ dammī’’ti vatvā bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘asukañca asukañca saṅghassa taḷākaṃ atthi, taṃ kathaṃ vaṭṭatī’’ti. So vattabbo – ‘‘kappiyaṃ katvā dinnaṃ bhavissatī’’ti. Kathaṃ dinnaṃ kappiyaṃ hotīti? ‘‘Cattāro paccaye paribhuñjathā’’ti vatvā dinnanti. So sace ‘‘sādhu, bhante, cattāro paccaye saṅgho paribhuñjatū’’ti deti, vaṭṭati. Athāpi ‘‘taḷākaṃ gaṇhathā’’ti vatvā ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘kappiyakārako atthī’’ti pucchitvā ‘‘natthī’’ti vutte ‘‘idaṃ asuko nāma vicāressati, asukassa vā hatthe, mayhaṃ vā hatthe bhavissati, saṅgho kappiyabhaṇḍaṃ paribhuñjatū’’ti vadati, vaṭṭati. Sacepi ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vadati, evampi vaṭṭati. Athāpi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘kappiyasīsena gaṇhathā’’ti. ‘‘Sādhu, upāsaka, saṅgho pānīyaṃ pivissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vatvā paribhuñjituṃ vaṭṭati.
有人称「有类似的田产归我所有」，被比库否认，并辩说「僧团已有些不妥田产，为何该田产合理？」应答曰「若依四种条件使用，乃合法给予」。如若承认「善哉，尊者，僧团依四种条件使用」，则合法。更进一步说「田产收取吧」，被否认；又问「有合法管理者否？」答曰「无」。则宣称「此为耽误，若由耽误者或由我管理，僧团得依合法财产使用」，于是得以使用合法。若被否认，则说「僧团将用水浇灌，并洗涤器皿，像野禽饮水般使用」，依此亦属合法。乃至被否定时，仍宣称「依合法标准使用」。说「善哉，在家人，僧团将饮水、洗涤器皿，像野禽饮水般使用」，便可使用。
Athāpi ‘‘mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī’’ti ‘‘vutte, sādhu, upāsaka, saṅgho pānīyaṃ pivissatī’’tiādīni vatvā paribhuñjituṃ vaṭṭatiyeva. Yadi pana bhikkhūhi hatthakammaṃ yācitvā sahatthena ca kappiyapathaviṃ khanitvā udakaparibhogatthāya taḷākaṃ kāritaṃ hoti, taṃ ce nissāya sassaṃ nipphādetvā manussā vihāre kappiyabhaṇḍaṃ denti, vaṭṭati. Atha manussā eva saṅghassa upakāratthāya saṅghikabhūmiṃ khanitvā taṃ nissāya nipphannasassato kappiyabhaṇḍaṃ denti, evampi vaṭṭati. ‘‘Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethā’’ti vutte ca ṭhapetumpi labbhati. Atha pana te manussā rājabalinā upaddutā pakkamanti, aññe paṭipajjanti, na ca bhikkhūnaṃ kiñci denti, udakaṃ vāretuṃ labbhati. Tañca kho kasikammakāleyeva, na sassakāle. Sace te vadanti ‘‘nanu, bhante, pubbepi manussā imaṃ nissāya sassaṃ akaṃsū’’ti . Tato vattabbā – ‘‘te saṅghassa imañca imañca upakāraṃ akaṃsu, idañcidañca kappiyabhaṇḍaṃ adaṃsū’’ti. Sace vadanti – ‘‘mayampi dassāmā’’ti, evampi vaṭṭati.
还有人说我有田地或池塘归僧团所有时，即有人说「善哉，在家人，僧团将饮水等事」等，即使反对也应允许使用。若比库以手工请求，并用手开垦合法土地作水利用途的池塘，若后来有人依此水利隐蔽处住，居民则视为供养僧团合法财产，并以此方便供养。然后这些人对農業工作中途离去，另有所依而不再供养比库，不再给比库任何东西，无法灌溉该田，这种情况发生于农时而非非农时。如果他们说「以往人类曾凭此隐蔽处自相供养」，此时应答说「他们给予僧团各种便利，这些乃合法供养财产」。若再说「我们也曾观见」，如此回应。
Sace pana koci abyatto akappiyavohārena taḷākaṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhaṃ kappiyabhaṇḍampi akappiyameva. Sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭati. Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā puna deti, cittalapabbate bhikkhunā nīhaṭaudakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭati.
若有人以非法诽谤行为接受或建设该田产，僧团不得利用此财产，由此得来的合法财产亦为非法。若比库知晓相关配偶关系，该财产主人人（有权支配者）或其子女、亲属中有人再次以合法财产赠与，亦应如是处理。若赠与财产的人属前世乡邑主人，则解除赠与。若由比库驱逐违者，如同住于心井旁拒水的喇嘛，亦应如此处理。
Kappiyavohārepi udakavasena paṭiggahitataḷāke suddhacittānaṃ mattikuddharaṇapāḷibandhanādīni ca kātuṃ vaṭṭati. Taṃ nissāya pana sassaṃ karonte disvā kappiyakārakaṃ ṭhapetuṃ na vaṭṭati. Yadi te sayameva kappiyabhaṇḍaṃ denti, gahetabbaṃ. No ce denti, na codetabbaṃ, na sāretabbaṃ. Paccayavasena paṭiggahitataḷāke kappiyakārakaṃ ṭhapetuṃ vaṭṭati. Mattikuddharaṇapāḷibandhanādīni pana kātuṃ na vaṭṭati. Sace kappiyakārakā sayameva karonti, vaṭṭati. Abyattena pana lajjibhikkhunā kārāpitesu kiñcāpi paṭiggahaṇe kappiyaṃ, bhikkhussa payogapaccayā uppannena missakattā visagatapiṇḍapāto viya akappiyamaṃsarasamissakabhojanaṃ viya ca dubbinibbhogaṃ hoti, sabbesaṃ akappiyameva.
关于正当流通品，也就是用水清洗过的适宜物品，正心清净的比库，对于泥土袋子和绳索等物的运营是允许的。然而，基于此理，不允许自己动手制作这些适宜物品。若他们自己赠与适当的器具，则应当接受；若不赠与，则不应催促，也不应挪用。基于条件，可以允许他们安装适当的器具，但泥土袋子和绳索等则不允许自己制造。如果适当的器具是他们自己制造，亦是允许的。可是不当的比库若在监狱中作此事进行依附，因比库使用的缘故，产生对施粥的恶意拒绝，就如同不相应的肉食、污秽食物，是难以忍受的，完全是不当的。
Sace pana ‘‘udakassa okāso atthi, taḷākassa pāḷi thirā, yathā bahuṃ udakaṃ gaṇhāti, evaṃ karohi, tīrasamīpe udakaṃ karohī’’ti evaṃ udakameva vicāreti, vaṭṭati. Uddhane aggiṃ na pātenti, ‘‘udakakammaṃ labbhatu upāsakā’’ti vattuṃ vaṭṭati. ‘‘Sassaṃ katvā āharathā’’ti vattuṃ pana na vaṭṭati. Sace pana taḷāke atibahuṃ udakaṃ disvā passato vā piṭṭhito vā mātikaṃ nīharāpeti, vanaṃ chindāpetvā kedāre kārāpeti, porāṇakedāresu vā pakatibhāgaṃ aggahetvā atirekaṃ gaṇhāti, navasasse vā akālasasse vā aparicchinnabhāge ‘‘ettake kahāpaṇe dethā’’ti kahāpaṇe uṭṭhāpeti, sabbesaṃ akappiyaṃ.
如果有人思惟“水中有适宜的空隙，袋子绳索薄薄，可以多盛水，应当如此，在池边用水”，对水进行如此思考，则是可行的。在园中生火不允许，但为了让近事家获得用水，允许说“让他去做此水事”。“做好了再取来”则不允许。如果有人看到池中水过多，接着挖出泥土，砍伐树林建造稻田，或者从旧稻田挖取底土另成一堆，再取额外稻草，无论是新稻草或时不当稻草，在不断断供的情况下，叫人用小铜钱赎买，这种行为全然不当。
Yo pana ‘‘kassatha vapathā’’ti avatvā ‘‘ettakāya bhūmiyā, ettako nāma bhāgo’’ti evaṃ bhūmiṃ vā patiṭṭhapeti, ‘‘ettake bhūmibhāge amhehi sassaṃ kataṃ, ettakaṃ nāma bhāgaṃ gaṇhathā’’ti vadantesu kassakesu bhūmippamāṇaggahaṇatthaṃ rajjuyā vā daṇḍena vā mināti, khale vā ṭhatvā rakkhati, khalato vā nīharāpeti, koṭṭhāgāre vā paṭisāmeti, tasseva taṃ akappiyaṃ.
若有人在土地上立界，指称“这里方圆多少，这块称为多少”，就在此地立界，“这块土地是我们所修缮的，这块称为界分，请计算”，为了计算土地的大小，用绳索或棒子量取，或竖立篱笆保护，或从篱笆中取出，或存入库中，皆是不当。
Sace kassakā kahāpaṇe āharitvā ‘‘ime saṅghassa āhaṭā’’ti vadanti, aññataro ca bhikkhu ‘‘na saṅgho kahāpaṇe khādatī’’ti saññāya ‘‘ettakehi kahāpaṇehi sāṭake āhara, ettakehi yāguādīni sampādehī’’ti vadati. Yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā.
若有人取铜钱说“这是专供僧团的”，有另一比库知晓之后说“僧团不食铜钱”，警觉后说“拿这些铜钱去换取盐、鱼等食物”，其取之物，完全不当。何以故？因铜钱本身的性质不当。
Sace dhaññaṃ āharitvā idaṃ saṅghassa āhaṭanti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi vīhīhi idañcidañca āharathā’’ti vadati. Yaṃ te āharanti, tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā.
若有人取粮食说“这是专供僧团的”，另一比库早先说“拿这些谷物去种谷”，其取之物则不当。何以故？因粮食的性质不当。
Sace taṇḍulaṃ vā aparaṇṇaṃ vā āharitvā ‘‘idaṃ saṅghassa āhaṭa’’nti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi taṇḍulehi idañcidañca āharathā’’ti vadati. Yaṃ te āharanti, sabbesaṃ kappiyaṃ. Kasmā? Kappiyānaṃ taṇḍulādīnaṃ vicāritattā. Kayavikkayepi anāpatti, kappiyakārakassa ācikkhitattā.
若有人取糯米或普通米说“这是供养僧团的”，有另一比库早先说“用这些稻米去种作谷物”，其取之物完全是适当。何以故？因为这些是适当的谷物。身体变化若无违法，也是允许的，且须由适当的制作者明示。
Pubbe pana cittalapabbate eko bhikkhu catusāladvāre ‘‘aho vata sve saṅghassa ettakappamāṇe pūve paceyyu’’nti ārāmikānaṃ saññājananatthaṃ bhūmiyaṃ maṇḍalaṃ akāsi, taṃ disvā cheko ārāmiko tatheva katvā dutiyadivase bheriyā ākoṭitāya sannipatite saṅghe pūvaṃ gahetvā saṅghattheraṃ āha – ‘‘bhante, amhehi ito pubbe neva pitūnaṃ na pitāmahānaṃ evarūpaṃ sutapubbaṃ, ekena ayyena catussāladvāre pūvatthāya saññā katā, ito dāni pabhuti ayyā attano attano cittānurūpaṃ vadantu, amhākampi phāsuvihāro bhavissatī’’ti. Mahāthero tatova nivatti, ekabhikkhunāpi pūvo na gahito. Evaṃ pubbe tatruppādampi na paribhuñjiṃsu. Tasmā –
从前，有一位比库在四门的竹舍里，见到山林僧众中有人造了一片用以种植的土地和园围，让人们知道。见此，一名少年林中比库仿效前行，第二天，在被野兽包围、聚集的僧众中，先前的园有人向僧团长老称说：“尊者，我们以前从未听闻父祖们如此种植园林，在他独自一人时便在四门竹舍前种植园田。如今尊者们依各自的心意开说，我们也将安居于此，必定有清静的生活。”长老回言，先前无人承领此事，因此此前虽产生此园，却无人采纳。由此——
Sallekhaṃ accajantena, appamattena bhikkhunā;
正如劝勉修习净戒的比库们应当谨慎勤勉，
Kappiyepi na kātabbā, āmisatthāya lolatāti.
即便是被允许之物，也不可随意采取，是出于戒律的严肃。
Yo cāyaṃ taḷāke vutto, pokkharaṇī-udakavāhakamātikādīsupi eseva nayo.
正如水源流至池塘、运水的管道等设施，须遵循规矩，否则不可擅自改变。
Pubbaṇṇāparaṇṇaucchuphalāphalādīnaṃ viruhanaṭṭhānaṃ yaṃ kiñci khettaṃ vā vatthuṃ vā dammīti vuttepi ‘‘na vaṭṭatī’’ti paṭikkhipitvā taḷāke vuttanayeneva yadā kappiyavohārena ‘‘catupaccayaparibhogatthāya dammī’’ti vadati, tadā sampaṭicchitabbaṃ, ‘‘vanaṃ dammi, araññaṃ dammī’’ti vutte pana vaṭṭati. Sace manussā bhikkhūhi anāṇattāyeva tattha rukkhe chinditvā aparaṇṇādīni sampādetvā bhikkhūnaṃ bhāgaṃ denti, vaṭṭati; adentā na codetabbā. Sace kenacideva antarāyena tesu pakkantesu aññe karonti, na ca bhikkhūnaṃ kiñci denti, te vāretabbā. Sace vadanti – ‘‘nanu, bhante, pubbepi manussā idha sassāni akaṃsū’’ti, tato te vattabbā – ‘‘te saṅghassa idañcidañca kappiyabhaṇḍaṃ adaṃsū’’ti. Sace vadanti – ‘‘mayampi dassāmā’’ti evaṃ vaṭṭati.
昔日论及采集前后露珠、果实等植物生长之地，若说“不可采摘”，则不可违犯。若遵守这一规定采摘，则称之为“以四种条件享用”。当有人说能采摘林地、清静处时其实是可行，但违犯约定者，则不可。若有人因人事之障碍，在这些林地砍伐或采集，则应给予修正；不肯给予则应劝导。若有人违背规定予以损毁，便当制止。若有人辩说：“尊者，以前人类曾在此采集露水等物。”则应告诫：“他们已经献给僧团作为允许用品。”若说：“我们也愿献与僧团。”则此规定成立。
Kañci sassuṭṭhānakaṃ bhūmippadesaṃ sandhāya ‘‘sīmaṃ demā’’ti vadanti, vaṭṭati. Sīmā paricchedanatthaṃ pana thambhā vā pāsāṇā vā sayaṃ na ṭhapetabbā. Kasmā? Bhūmi nāma anagghā appakenāpi pārājiko bhaveyya, ārāmikānaṃ pana vattabbaṃ – ‘‘iminā ṭhānena amhākaṃ sīmā gatā’’ti. Sacepi hi te adhikaṃ gaṇhanti, pariyāyena kathitattā anāpatti. Yadi pana rājarājamahāmattādayo sayameva thambhe ṭhapāpetvā ‘‘cattāro paccaye paribhuñjathā’’ti denti, vaṭṭatiyeva.
有人为已部署好的界线地区请求划定界限，便准许。但此界线的设立，不可自行搭建栅栏石墙等物。原因何在？此地属于无价之地，若私搭围障则为巴拉基咖戒，然而对山林僧众，则须遵循：“此处已成为我们的界限。”若他们使用超出范围的土地，不过是以不同说法说明，不算过犯。若王侯贵族自行设置围栏且声明“仅供四种条件使用”，这样的行为便合乎规则。
Sace koci antosīmāya taḷākaṃ khanati, vihāramajjhena vā mātikaṃ neti, cetiyaṅgaṇabodhiyaṅgaṇādīni dussanti, vāretabbo. Sace saṅgho kiñci labhitvā āmisagarukatāya na vāreti, eko bhikkhu vāreti, sova bhikkhu issaro. Sace eko bhikkhu na vāreti, ‘‘netha tumhe’’ti tesaṃyeva pakkho hoti, saṅgho vāreti, saṅghova issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro. Sace vāriyamānopi karoti, heṭṭhā gahitaṃ paṃsuṃ heṭṭhā pakkhipitvā, upari gahitaṃ paṃsuṃ upari pakkhipitvā pūretabbā.
如果有人在界限内挖掘水池，或在寺院中带走泥土，毁坏佛塔、院落、菩提树等，必须加以禁止。如果僧团发现有人获取财物用于享乐却不加以制止，只有一个比库加以制止，那加以制止的比库即是该比库的主人。如果只有一个比库不加以制止且说“不该这样做”，这个比库便成为他们中的一方，僧团便加以制止，僧团为拥有制止权。在僧团诸多行为中，凡行正法行为者才具有权威。如果进行浇水，须从下方取土向下投掷，或从上方取土向上投掷，必须妥善完成。
Sace koci yathājātameva ucchuṃ vā aparaṇṇaṃ vā alābukumbhaṇḍādikaṃ vā valliphalaṃ dātukāmo ‘‘etaṃ sabbaṃ ucchukhettaṃ aparaṇṇavatthuṃ valliphalāvāṭaṃ dammī’’ti vadati, saha vatthunā parāmaṭṭhattā ‘‘na vaṭṭatī’’ti mahāsumatthero āha. Mahāpadumatthero pana ‘‘abhilāpamattametaṃ sāmikānaṃyeva hi so bhūmibhāgo tasmā vaṭṭatī’’ti āha.
如果有人以平常之地、下片森林或藻器等作施舍，又或施予叶类果实，自说“此乃全是平坦的地，下片森林，叶果摆放处”，大长老对此以与土地测量相关知识反驳“此地不可作此”，大长老Mahāpaduma则说：“这是主人之地，仅属于主人所有，因此可开垦。”
‘‘Dāsaṃ dammī’’ti vadati, na vaṭṭati. ‘‘Ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī’’ti vutte vaṭṭati. Sace so ārāmiko purebhattampi pacchābhattampi saṅghasseva kammaṃ karoti, sāmaṇerassa viya sabbaṃ bhesajjapaṭijagganampi tassa kātabbaṃ. Sace purebhattameva saṅghassa kammaṃ karoti, pacchābhattaṃ attano kammaṃ karoti, sāyaṃ nivāpo na dātabbo. Yepi pañcadivasavārena vā pakkhavārena vā saṅghassa kammaṃ katvā sesakāle attano kammaṃ karonti, tesampi karaṇakāleyeva bhattañca nivāpo ca dātabbo. Sace saṅghassa kammaṃ natthi, attanoyeva kammaṃ katvā jīvanti, te ce hatthakammamūlaṃ ānetvā denti, gahetabbaṃ. No ce denti, na kiñci vattabbā. Yaṃ kiñci rajakadāsampi pesakāradāsampi ārāmikanāmena sampaṭicchituṃ vaṭṭati.
若有人说“我管理这奴隶”，则不可通行；若说“我管理这园林、这知识分子、这客役”，则可通行。设此人为园林所有者，若他每天为僧团工作，就像沙玛内拉一样，应悉心供养及医治他；若他只在早上为僧团工作，下午自行耕作，黄昏则不可供养。若他每隔五日或七日为僧团做事，剩余时间自行耕作，则于工作当日应供养其食住。若他的工作并非为僧团，而仅是他个人劳作，若带来手工制品供养应接受；若不送，则无什么事宜处理。奴隶及仆人若依园林主人名义请求供养则可行。
Sace ‘‘gāvo demā’’ti vadanti, ‘‘na vaṭṭatī’’ti paṭikkhipitabbā. Imā gāvo kutoti paṇḍitehi pañca gorasaparibhogatthāya dinnāti, ‘‘mayampi pañcagorasaparibhogatthāya demā’’ti vutte vaṭṭati. Ajikādīsupi eseva nayo. ‘‘Hatthiṃ dema, assaṃ mahisaṃ kukkuṭaṃ sūkaraṃ demā’’ti vadanti, sampaṭicchituṃ na vaṭṭati. Sace keci manussā ‘‘appossukkā, bhante, tumhe hotha, mayaṃ ime gahetvā tumhākaṃ kappiyabhaṇḍaṃ dassāmā’’ti gaṇhanti, vaṭṭati. ‘‘Kukkuṭasūkarā sukhaṃ jīvantū’’ti araññe vissajjetuṃ vaṭṭati. ‘‘Imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ, vihārassa demā’’ti vutte paṭikkhipituṃ na labbhatīti. Sesamettha uttānatthameva.
若有人说“给牛”，应予否决。学者说：这些牛属于五耕牛的伙伴，故亦应施予。山羊等牲畜亦然。若有人说“给象、给驴、给水牛、给鸡、给猪”，应拒绝施与。若有人说“世人啊，尊者，请你们接受，我们拿来给你们的是适合食用之物”，应予接受。鸡与猪能安心生活于林中也应被接受。若说“请给这水池、这田地、这土地、寺院”，则不可拒绝。余下皆同理。
Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ , ticittaṃ, tivedananti.
由聚合物（物质混合物）构成的同样属于杂多聚合物行为（造作），不属于意识解脱，是有瑕疵的、不纯净的，是身体及语言行为，并涉及三意（意境）与强烈感受。
Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处解释完毕。
Niṭṭhito cīvaravaggo paṭhamo. · 衣品第一完毕。
2. Kosiyavaggo
2. 拘尸亚品
1. Kosiyasikkhāpadavaṇṇanā1. 国萨拉学处解释
§542
542.Tenasamayenāti kosiyasikkhāpadaṃ. Tattha santharitvā kataṃ hotīti same bhūmibhāge kosiyaṃsūni uparūpari santharitvā kañjikādīhi siñcitvā kataṃ hoti. Ekenapi kosiyaṃsunā missitvāti tiṭṭhatu attano rucivasena missitaṃ, sacepi tassa karaṇaṭṭhāne vāto ekaṃ kosiyaṃsuṃ ānetvā pāteti, evampi missetvā katameva hotīti. Sesaṃ uttānatthameva.
542.所谓「当时」者，指菟舍国的训诂规则。此中谓，先将菟舍的布匹布料整齐排列，然后以苏起枝等植物染浸，完成制品。若只用一块菟舍布料制成染色品，即谓以自身喜好将布料染好；若在布料的某处借风使一块菟舍布料落下染色，亦可视同浸染。由此可知，染色之法皆旨在完成织物的成品。余义亦同。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ paṇṇattivajjaṃ, kāyakammavacīkammaṃ, · 六种起源、作为、非想解脱、无心、除施设、身业语业，
Ticittaṃ, tivedananti.
「三心」指三种痛苦之心。
Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 国西亚学处解释完毕。
2. Suddhakāḷakasikkhāpadavaṇṇanā2. 纯黑学处解释
§547
547.Tena samayenāti suddhakāḷakasikkhāpadaṃ. Tattha suddhakāḷakānanti suddhānaṃ kāḷakānaṃ , aññehi amissitakāḷakānanti attho. Sesaṃ uttānatthameva. Samuṭṭhānādīnipi kosiyasikkhāpadasadisānevāti.
547.所谓「当时」，此谓纯净时间的训诂规则。此中「纯净时间」指纯净的时节，「他人所汲取的时间」者，义同此处。余义与前段一致。亦当知，起源诸事与菟舍规则义相同。
Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā. · 纯黑学处解释完毕。
3. Dvebhāgasikkhāpadavaṇṇanā3. 二分学处解释
§552
552.Tena samayenāti dvebhāgasikkhāpadaṃ. Tattha ante ādiyitvāti santhatassa ante anuvātaṃ viya dassetvā odātaṃ alliyāpetvā.
552.所谓「当时」，指双部分训诂规则。此中「末尾被开始」者，谓为整体结尾处如承受风吹般表现，呈现伸张之状，并相互连缀。
Dve bhāgāti dve koṭṭhāsā. Ādātabbāti gahetabbā. Gocariyānanti kapilavaṇṇānaṃ. Dve tulā ādātabbāti catūhi tulāhi kāretukāmaṃ sandhāya vuttaṃ. Atthato pana yattakehi eḷakalomehi kātukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ eko odātānaṃ, eko gocariyānanti idameva dassitaṃ hotīti veditabbaṃ. Sesaṃ uttānatthameva.
「双部分」指两组折边。应当折取，视为掠取之事。所谓「牧场」者，指深色绵毛。两组秤砣折取，乃针对四种秤砣设计。实则对欲剪断的粗毛发，两组折边一为清新，一为牧场，即此义应当辨明。余义同前。
Samuṭṭhānādīnipi kosiyasikkhāpadasadisāneva. Kevalaṃ idaṃ ādāya anādāya ca karaṇato kiriyākiriyaṃ veditabbanti.
起源诸事与菟舍训诂规则之方向相同。单纯只此，取与不取以及由此处行动及运作皆应明白。
Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā. · 二分学处解释完毕。
4. Chabbassasikkhāpadavaṇṇanā4. 六年学处解释
§557
557.Tenasamayenāti chabbassasikkhāpadaṃ. Tattha ūhadantipi ummihantipīti santhatānaṃ upari vaccampi passāvampi karontīti vuttaṃ hoti.
此时分为六种持戒。其意即在于持戒者虽有猛齿咬断之如钉击之意，但仍须在戒律之整体结构之上，既言语又行为皆得见于具足。
Dinnā saṅghena itthannāmassa bhikkhuno santhatasammutīti evaṃ laddhasammutiko bhikkhu yāva rogo na vūpasammati, tāva yaṃ yaṃ ṭhānaṃ gacchati, tattha tattha santhataṃ kātuṃ labhati. Sace arogo hutvā puna mūlabyādhināva gilāno hoti, soyeva parihāro, natthaññaṃ sammutikiccanti phussadevatthero āha. Upatissatthero pana ‘‘so vā byādhi paṭikuppatu, añño vā, ‘sakiṃ gilāno’ti nāmaṃ laddhaṃ laddhameva, puna sammutikiccaṃ natthī’’ti āha.
受僧团戒者，即持女性名号之比库，谓其戒已成满。戒成满者，凡未断病者，随所赴处，皆得持戒如常。若病愈复患旧疾者，当为治疗，不得再与戒。触达长老（药师僧）言：“若患复发，或他人，有病者之名既得，则戒无复旧矣。”
Orenace channaṃ vassānanti channaṃ vassānaṃ orimabhāge, antoti attho. Padabhājane pana saṅkhyāmattadassanatthaṃ ‘‘ūnakachabbassānī’’ti vuttaṃ.
所谓“取山谷雨遮”云，即于雨季之谷地之山坡遮蔽也。又谓进食时仅少量计数，曰“六个半月”。
Anāpatti chabbassāni karotīti yadā chabbassāni paripuṇṇāni honti, tadā santhataṃ karoti. Dutiyapadepi ‘‘yadā atirekachabbassāni honti, tadā karotī’’ti evamattho daṭṭhabbo. Na hi so chabbassāni karotīti. Sesaṃ uttānatthameva.
谓若六个半月满，则戒持完整。次言如其超越六个半月，则亦当持之。是意应解为：未至六个半月尚非完全戒。剩余意义同上。
Samuṭṭhānādīni kosiyasikkhāpadasadisānevāti.
“起显”等戒条之地区指示。
Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处注释完毕。
5. Nisīdanasanthatasikkhāpadavaṇṇanā5. 坐具学处注释
§565
565.Tena samayenāti nisīdanasanthatasikkhāpadaṃ. Tattha icchāmahaṃ bhikkhaveti bhagavā kira taṃ temāsaṃ na kiñci bodhaneyyasattaṃ addasa, tasmā evamāha. Evaṃ santepi tantivasena dhammadesanā kattabbā siyā. Yasmā panassa etadahosi – ‘‘mayi okāsaṃ kāretvā paṭisallīne bhikkhū adhammikaṃ katikavattaṃ karissanti, taṃ upaseno bhindissati. Ahaṃ tassa pasīditvā bhikkhūnaṃ dassanaṃ anujānissāmi, tato maṃ passitukāmā bahū bhikkhū dhutaṅgāni samādiyissanti, ahañca tehi ujjhitasanthatapaccayā sikkhāpadaṃ paññapessāmī’’ti, tasmā evamāha. Evaṃ bahūni hi ettha ānisaṃsānīti.
此时谓坐具持戒。佛言：“我意欲诸比库于此月不作不应示教之行。”故言：“即便如此，于森林中讲法亦宜为之。因我有此虑：我若予其时机，于禁闭中比库或作不正之事，此疑将破灭。我闻之，意欲许可，比库多著粗衣，故我将依其固着，示现持戒。”由此多种因缘故。当知其理。
Sapariso yena bhagavā tenupasaṅkamīti thero kira ‘‘na, bhikkhave, ūnadasavassena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 75) imasmiṃ khandhakasikkhāpade ‘‘kathañhi nāma tvaṃ moghapurisa aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasī’’ti evamādinā nayena garahaṃ labhitvā ‘‘satthā mayhaṃ parisaṃ nissāya garahaṃ adāsi, so dānāhaṃ bhagavantaṃ teneva puṇṇacandasassirīkena sabbākāraparipuṇṇena mukhena brahmaghosaṃ nicchāretvā parisaṃyeva nissāya sādhukāraṃ dāpessāmī’’ti suhadayo kulaputto atirekayojanasataṃ paṭikkamitvā parisaṃ cinitvā pañcamattehi bhikkhusatehi parivuto puna bhagavantaṃ upasaṅkamanto. Tena vuttaṃ – ‘‘sapariso yena bhagavā tenupasaṅkamī’’ti. Na hi sakkā buddhānaṃ aññathā ārādhetuṃ aññatra vattasampattiyā.
长老们说：“世尊不会在不到十年的时间内使人具足出家资格。若有人具足出家，便是犯下严重过失。”这是《大毗婆沙论》第七十五条的记载。此处的戒律篇章中说道：“你怎能认为愚痴之人会听从并遵行他人之教诲？”依此理路获得戒师的许可，说：“导师根据僧团给予我许可，我以圆满善月的光辉，持满所有形式完备的正法声音清楚宣说，并依止僧团，定当给予善行。”苏哈多家族之子弃绝众多障碍，聚集了僧团的五十名比库，再次前往世尊所。当时世尊说：“像这样依止世尊的僧团前来者，我必接纳。”因为不能用别法而唯依世尊所教导之正法。
Bhagavatoavidūre nisinnoti vattasampattiyā parisuddhabhāvena nirāsaṅko sīho viya kañcanapabbatassa bhagavato avidūre nisinno. Etadavocāti kathāsamuṭṭhāpanatthaṃ etaṃ avoca. Manāpāni te bhikkhu paṃsukūlānīti bhikkhu tava imāni paṃsukūlāni manāpāni, attano ruciyā khantiyā gahitānīti attho. Na kho me, bhante, manāpānīti, bhante na mayā attano ruciyā gahitāni, galaggāhena viya matthakatāḷanena viya ca gāhitomhīti dasseti.
世尊远处端坐，如同狮子，因正法纯净且无疑惑，远处坐着世尊，如同金山一般。说起来是为了引出话题而说。你这些比库，这些尘垢是你内心所喜爱的污秽。意思是说，这些尘垢因你自心喜爱而容忍把持。长老回答说：“尊者，我内心并不喜爱那些尘垢，它们如同被抓着的树枝皮，虽被强行抓持，我并非欢喜。”
Paññāyissatīti paññāto abhiññāto bhavissati, tattha sandississatīti vuttaṃ hoti. Na mayaṃ apaññattaṃ paññapessāmāti mayaṃ sāvakā nāma apaññattaṃ na paññapessāma, buddhavisayo hi eso yadidaṃ ‘‘pācittiyaṃ dukkaṭa’’ntiādinā nayena apaññattasikkhāpadapaññapanaṃ paññattasamucchindanaṃ vā. Samādāyāti taṃ taṃ sikkhāpadaṃ samādiyitvā, ‘‘sādhu suṭṭhū’’ti sampaṭicchitvā yathāpaññattesu sabbasikkhāpadesu sikkhissāmāti dasseti. Tassa āraddhacitto punapi ‘‘sādhu sādhū’’ti sādhukāramadāsi.
这里说“将获慧”者，意即“有慧者当来临”。所谓“将会遇见”即这意思。我们这些弟子不会说“无慧可说”，因为佛所说的“犯戒、恶行”等，都是以戒律错误为主旨做说明。所谓“受戒”，即守持各戒律，并得到“妙哉！善哉！”的嘉许，期望将来在所有约定的戒律中都能随顺修持。发起心志后，再次受赞“善哉！善哉！”以鼓励行善。
§566
566.Anuññātāvusoti anuññātaṃ, āvuso. Pihentāti pihayantā. Santhatāni ujjhitvāti santhate catutthacīvarasaññitāya sabbasanthatāni ujjhitvā. Dhammiṃ kathaṃ katvā bhikkhū āmantesīti bhagavā santhatāni vippakiṇṇāni disvā ‘‘saddhādeyyavinipātane kāraṇaṃ natthi, paribhogupāyaṃ nesaṃ dassessāmī’’ti dhammiṃ kathaṃ katvā bhikkhū āmantesi.
566.「不允许的法」者，意为不可许可、禁止的事物。 「搀杂」是指夹杂、掺入。 「缠绕」是指用棚织物覆盖，四衣为衣物罩着全部缠绕。世尊看到众比库的缠绕不住所散乱时，说：“对信仰的消退没有原因，我将不展现任何因误用而生的不善之法。”然后以法语告诫众比库。
§567
567.Sakiṃ nivatthampi sakiṃ pārutampīti sakiṃ nisinnañceva nipannañca. Sāmantāti ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetabbaṃ, santharantena pana pāḷiyaṃ vuttanayeneva ekadese vā santharitabbaṃ, vijaṭetvā vā missakaṃ katvā santharitabbaṃ, evaṃ thirataraṃ hotīti. Sesaṃ uttānatthameva.
567.「聚集一处」与「分散一处」是指坐落、驻扎或伏卧在一个地方。 「均等」形容一目了然，如同切割成圆形或方形的块状，牢牢固定，在该位置确实稳固。必须如此持守，而缠绕者应当依派称的说法，在同一处缠绕。拆开或联系纠缠时，也应缠绕得更为妥当。余说皆以此为要旨。
Samuṭṭhānādīni kiriyākiriyattā imassa sikkhāpadassa dvebhāgasikkhāpadasadisānīti.
此条起头之叙述和其余戒条行为，说明本戒法分成两个部分，分别是行为和非行为，是本戒律分支的说明。
Imesu pana pañcasu santhatesu purimāni tīṇi vinayakammaṃ katvā paṭilabhitvā paribhuñjituṃ na vaṭṭanti, pacchimāni dve vaṭṭantīti veditabbānīti.
在这五个连结处，前面三种戒律行为已经依律完成而获得，因而不能再享用了，后面两种戒律行为可以享用，这是应当知道的。
Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处注释完毕。
6. Eḷakalomasikkhāpadavaṇṇanā6. 羊毛学处注释
§571
571.Tenasamayenāti eḷakalomasikkhāpadaṃ. Tattha uppaṇḍesunti ‘‘kittakena, bhante, kītānī’’tiādīni vadantā avahasiṃsu. Ṭhitakova āsumbhīti yathā manussā araññato mahantaṃ dārubhāraṃ ānetvā kilantā ṭhitakāva pātenti, evaṃ pātesīti attho.
第五七一条“当时威仪之意”，是指“挑选体毛梳理”的戒律条目。此处提到“螨虫，尊者，这里说的是寄生虫”等言辞为外人所轻视。比拟人类如同因为背负重木从荒野回来疲惫而摔倒的蚂蚁，意即“倒下”之义。
§572
572.Sahatthāti sahatthena, attanā haritabbānīti vuttaṃ hoti. Bahitiyojanaṃ pātetīti tiyojanato bahi pāteti. Anantarāyena patanake hatthato muttamatte lomagaṇanāya nissaggiyapācittiyāni. Sace bahitiyojane rukkhe vā thambhe vā paṭihaññitvā puna anto patanti, anāpatti . Bhūmiyaṃ patitvā ṭhatvā ṭhatvā vaṭṭamānā eḷakalomabhaṇḍikā puna anto pavisati, āpattiyeva. Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti ṭhatvā vā aṭhatvā vā vaṭṭamānā bhaṇḍikā gacchatu, āpattiyeva. ‘‘Añño harissatī’’ti ṭhapeti, tena haritepi āpattiyeva. Suddhacittena ṭhapitaṃ vāto vā añño vā attano dhammatāya bahi pāteti, āpattiyeva. Saussāhattā acittakattā ca sikkhāpadassa. Kurundiyādīsu pana ‘‘ettha anāpattī’’ti vuttā, sā anāpatti pāḷiyā na sameti. Ubhatobhaṇḍikaṃ ekābaddhaṃ katvā ekaṃ bhaṇḍikaṃ antosīmāya ekaṃ bahisīmāya karonto ṭhapeti, rakkhati tāva. Ekābaddhe kājepi eseva nayo. Yadi pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, na rakkhati. Ekābaddhepi parivattetvā ṭhapite āpattiyeva.
五七二条“萨哈塔”意谓靠自己手中带走。身外三由旬处下落，若人体无碍自然脱落之毛发称为“身外”瑕疵。若三由旬处于树枝或木桩上落地后再次跌入内里，无过失。若毛发落地后又站立并旋转进入梳理器，属于犯戒。若后又用手、足或鞭子拨动或站立旋转梳理器，则犯戒。“别人会抢夺”者放置，即令其抢夺亦犯戒。心境纯净自愿放置，或由别人替其本性放置而落地，亦犯戒。此为戒律教导中涉及粗心与不专注之失。古籍如《库伦弟》等指出“此处不犯戒”，巴利文中无此，意谓不犯。若两器合为一，或一在内边界一在外边界放置，则守护者认定。若合为一，仍无变化。若弃置放置，则仅以放置为止，不守护。即使合为一，翻转放置亦犯戒。
Aññassa yāne vāti ettha gacchante yāne vā hatthipiṭṭhiādīsu vā sāmikassa ajānantasseva harissatīti ṭhapeti, tasmiṃ tiyojanaṃ atikkante āpatti. Agacchantepi eseva nayo. Sace pana agacchante yāne vā hatthipiṭṭhiyādīsu vā ṭhapetvā abhiruhitvā sāreti, heṭṭhā vā gacchanto codeti, pakkosanto vā anubandhāpeti, ‘‘aññaṃ harāpetī’’ti vacanato anāpatti. Kurundiyādīsu pana ‘‘āpattī’’ti vuttaṃ, taṃ ‘‘aññaṃ harāpetī’’ti iminā na sameti. Adinnādāne pana suṅkaghāte āpatti hoti. Yā hi tattha āpatti, sā idha anāpatti. Yā idha āpatti, sā tattha anāpatti. Taṃ ṭhānaṃ patvā aññavihito vā corādīhi vā upadduto gacchati, āpattiyeva. Sabbattha lomagaṇanāya āpattiparicchedo veditabbo.
别人坐骑、舟车等载具处，若手或足握持主人的物品而不知未获许可进行抢夺，则犯戒。若超过三由旬则犯戒。即使未获许可上车，要是拉车或驱策主人坐车者令其误认为是抢夺，不管其行为，言语如“抢夺别人”亦犯戒。古籍如《库伦弟》等说此为犯戒，但不包含“抢夺别人”的意思。若强行偷盗则断绝关系而犯戒。若涉途中乱入被盗者等处，也犯戒。无处不须依毛发数目审查犯戒状况。
§575
575. Tiyojanaṃ vāsādhippāyo gantvā tato paraṃ haratīti yattha gato, tattha uddesaparipucchādīnaṃ vā paccayādīnaṃ vā alābhena tato paraṃ aññattha gacchati, tatopi aññatthāti evaṃ yojanasatampi harantassa anāpatti. Acchinnaṃ paṭilabhitvāti corā acchinditvā niratthakabhāvaṃ ñatvā paṭidenti, taṃ harantassa anāpatti. Nissaṭṭhaṃ paṭilabhitvāti vinayakammakataṃ paṭilabhitvāti attho.
第五七五条“跨越三由旬”的意涵，是先达到某住所之后，从那里因查问原由等缘由而乘坐到别处，而这也是越境行为。越境超过三由旬也属于犯戒。断绝与盗贼的关系，知其无用而弃物后，仍旧乘坐，则为犯盗戒。依律享用即是取得戒律许可之意。
Katabhaṇḍanti kataṃbhaṇḍaṃ kambalakojavasanthatādiṃ yaṃ kiñci antamaso suttakena baddhamattampi. Yo pana tanukapattatthavikantare vā āyogaaṃsabaddhakakāyabandhanādīnaṃ antaresu vā pipphalikādīnaṃ malarakkhaṇatthaṃ sipāṭikāya vā antamaso vātābādhiko kaṇṇacchiddepi lomāni pakkhipitvā gacchati, āpattiyeva. Suttakena pana bandhitvā pakkhittaṃ katabhaṇḍaṭṭhāne tiṭṭhati, veṇiṃ katvā harati, idaṃ nidhānamukhaṃ nāma, āpattiyevāti. Sesaṃ uttānatthameva.
所谓“刀匕器械”，包括刀、毯子等随身携带之物。其中若是附着细小寄生虫或类似缠绕于肢体上的异物，如蚂蝗等为防护疮痂，并用针刺刀割收集的体毛亦犯戒。若附着针等利器又用刀割置于刀鞘内，则认定为存放则不犯戒。全部操作皆为存放之义。
Samuṭṭhānādīsu idaṃ eḷakalomasamuṭṭhānaṃ nāma, kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
“聚起等起”等者，卵毛（细小毛发）之聚起也。其聚起来源于身体及心识，盖从身体与心识而起。其意为活动行为，非因识所分别而断，非无心，非假造谬误，亦非身体之业，是三心之事，属于苦受感知。
Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处注释完毕。
7. Eḷakalomadhovāpanasikkhāpadavaṇṇanā7. 羊毛洗涤学处注释
§576
576.Tena samayenāti eḷakalomadhovāpanasikkhāpadaṃ. Tattha riñcantīti ujjhanti vissajjenti, na sakkonti anuyuñjitunti vuttaṃ hoti. Sesamettha purāṇacīvarasikkhāpade vuttanayeneva saddhiṃ samuṭṭhānādīhīti.
576.【于彼时】指卵毛火灸戒。所谓“搔挠”，谓起、住、灭三者即搔，亦乃息止之意，所谓“不堪力持续”，谓无法忍受持续之搔挠，故未能延续。此处“聚起等起”一词用法，同早前于旧衣戒中所述。
Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā. · 令洗羊毛学处注释结束。
8. Rūpiyasikkhāpadavaṇṇanā八、金银学处注释
§582
582.Tena samayenāti rūpiyasikkhāpadaṃ. Tattha paṭivisoti koṭṭhāso.
582.【于彼时】指“色戒”。所谓“入法”者，谓部位、境界或部分。
§583-4
583-4.Jātarūparajatanti ettha jātarūpanti suvaṇṇassa nāmaṃ. Taṃ pana yasmā tathāgatassa vaṇṇasadisaṃ hoti, tasmā ‘‘satthuvaṇṇo vuccatī’’ti padabhājane vuttaṃ. Tassattho – ‘‘yo satthuvaṇṇo lohaviseso, idaṃ jātarūpaṃ nāmā’’ti rajataṃ pana ‘‘saṅkho, silā, pavāla, rajataṃ, jātarūpa’’ntiādīsu (pāci. 506) rūpiyaṃ vuttaṃ. Idha pana yaṃ kiñci vohāragamanīyaṃ kahāpaṇādi adhippetaṃ. Tenevassa padabhājane ‘‘kahāpaṇo lohamāsako’’tiādi vuttaṃ. Tattha kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā. Lohamāsakoti tambalohādīhi katamāsako. Dārumāsakoti sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenāpi rūpaṃ chinditvā katamāsako. Jatumāsakoti lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā katamāsako. ‘‘Ye vohāraṃ gacchantī’’ti iminā pana padena yo yo yattha yattha janapade yadā yadā vohāraṃ gacchati, antamaso aṭṭhimayopi cammamayopi rukkhaphalabījamayopi samuṭṭhāpitarūpopi asamuṭṭhāpitarūpopi sabbo saṅgahito.
583-4.“出生之色”者，此处指“银色”之名。然因如来具有金色相貌，故称“师色”。师者谓“铁色”之异称，是谓银色。又如“法器、石头、珊瑚、银、出生之色”等，皆称为色。此处所指所有用于行峒之物，如铜币等为其上位统称。针对此物之类，传有“铜币为铁金属”之说。由铜币遂泛指金质者、银质者或茶器类物。铁器乃指铜等金属铁类物。木器乃指用沙拉木或芦蕉叶片等材质切割而制之物。竹器指用竹制约定数目或设施聚合之物。不论可出入之处，即无论骨质、皮质或树果种子制成的容器，不论聚合或非聚合物，包罗万象。
Iccetaṃ sabbampi rajataṃ jātarūpaṃ jātarūpamāsako, vuttappabhedo sabbopi rajatamāsakoti catubbidhaṃ nissaggiyavatthu hoti. Muttā, maṇi, veḷuriyo, saṅkho, silā, pavāla, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu. Suttaṃ phālo paṭako kappāso anekappakāraṃ aparaṇṇaṃ sappinavanītatelamadhuphāṇitādibhesajjañca idaṃ kappiyavatthu. Tattha nissaggiyavatthuṃ attano vā saṅghagaṇapuggalacetiyānaṃ vā atthāya sampaṭicchituṃ na vaṭṭati. Attano atthāya sampaṭicchato nissaggiyaṃ pācittiyaṃ hoti, sesānaṃ atthāya dukkaṭaṃ. Dukkaṭavatthuṃ sabbesampi atthāya sampaṭicchato dukkaṭameva. Kappiyavatthumhi anāpatti. Sabbampi nikkhipanatthāya bhaṇḍāgārikasīsena sampaṭicchato upari ratanasikkhāpade āgatavasena pācittiyaṃ.
此即银色乃为“出生之色”银货之总称，按传有四种银货出入之说。珍珠、宝石、黄铜器、法器、石头、珊瑚、赤铜烙铁、血斑藤蔓、七谷、奴婢及奴婢耕地、植物、花园、果园诸类，属此恶物。经籍、果实、棉花、多种器物、未经加工之新油、蜂蜜及药剂，属此正物。其中银货非可舍弃物，甚至为僧团或僧众、个人所留持，遇此即须投悔。为自身持有而投悔者，称为可舍弃悔过；为结余物持有，属恶物惩戒。恶物则必为自身投悔而成恶物。正物则无过失。凡一切均需备妥存放，以仓库负责人保存。又因珍宝戒属珍宝戒条，故受惩戒。
Uggaṇheyyāti gaṇheyya. Yasmā pana gaṇhanto āpattiṃ āpajjati, tenassa padabhājane ‘‘sayaṃ gaṇhāti nissaggiyaṃ pācittiya’’nti vuttaṃ. Esa nayo sesapadesupi.
“认取”即“摄取”。摄取乃生过失故，故谓“自身摄取即属可舍弃悔过”。此乃规则，属于附说部分。
Tattha jātarūparajatabhaṇḍesu kahāpaṇamāsakesu ca ekaṃ gaṇhato vā gaṇhāpayato vā ekā āpatti. Sahassaṃ cepi ekato gaṇhāti, gaṇhāpeti, vatthugaṇanāya āpattiyo. Mahāpaccariyaṃ pana kurundiyañca sithilabaddhāya thavikāya sithilapūrite vā bhājane rūpagaṇanāya āpatti. Ghanabaddhe pana ghanapūrite vā ekāva āpattīti vuttaṃ.
在此，于出家人所用之各类财物器具及钱币等诸物中，若持有一件为一违规。若虽一时持有千件亦同，因计物数故为违规。大抵物品若为藤条所制者，或为束缚松散者，或以草席充填当食物形状计数者，为违规。若为坚固缚束或实心充填者，则仅以一件为违规，乃如是称。
Upanikkhittasādiyane pana ‘‘idaṃ ayyassa hotū’’ti vutte sacepi cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā ‘‘nayidaṃ kappatī’’ti paṭikkhipati, anāpatti. Kāyavācāhi vā appaṭikkhipitvāpi suddhacitto hutvā ‘‘nayidaṃ amhākaṃ kappatī’’ti na sādiyati, anāpattiyeva. Tīsu dvāresu hi yena kenaci paṭikkhittaṃ paṭikkhittameva hoti. Sace pana kāyavācāhi appaṭikkhipitvā cittena adhivāseti, kāyavācāhi kattabbassa paṭikkhepassa akaraṇato akiriyasamuṭṭhānaṃ kāyadvāre ca vacīdvāre ca āpattiṃ āpajjati, manodvāre pana āpatti nāma natthi.
于安置寄存之物中，若称“此乃尊者所有”而心意认同且有意持有者，适宜计数为持有违规；若以身体或语言表示“此非作业”，则无违规。即便未以身语拒绝持有，心地清净而说“不属我等所有”，亦无违规。于身体与语言两门，若有任何一门拒绝持有即为拒绝持有。若身体语言均不拒绝而以心意坚持持有，则因无身语拒绝而起行为，身语二门则将生违规，唯心门上无违规。
Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti ‘‘tuyhidaṃ hotū’’ti, bhikkhū ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – ‘‘kiṃ, bhante, ida’’nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – ‘‘gopayissāmi, bhante, guttaṭṭhānaṃ dassethā’’ti, sattabhūmikampi pāsādaṃ abhiruhitvā ‘‘idaṃ guttaṭṭhāna’’nti ācikkhitabbaṃ, ‘‘idha nikkhipāhī’’ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, ‘‘idaṃ gahessatha bhante’’ti vutte ‘‘upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī’’ti vattabbaṃ. Sace so vadati, ‘‘ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā’’ti, dvāraṃ vivaritvā ‘‘imasmiṃ okāse ṭhapita’’nti vattabbaṃ, ‘‘idaṃ gaṇhā’’ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, ‘‘na mayaṃ tava bhaṇḍaṃ gaṇhāma, ‘‘nikkhamāhī’’ti vattabbo.
有一人将百或千枚钱币置于脚下称“此为吾物”，比库以身语拒否曰“此非作业”，近事居士遂以覆盖法布于钱币上。若他人至询问时“何事？”，被告者应告知实情。若答曰“我将藏之，尊者，请见藏处”，其藏处乃七层楼以上之殿堂，应告知“此为藏处”，但不可告“请置于此”。由此基于合法与非法财物的对待，居士当守门以防护之。若携带其它杂物如布或袈裟至，告知“此居士拥有有所依止物，且此类物无违法作业”，如居士自言“吾是合法作业者，将启门示物”，则开门并指示存放处，切不可言“此予持有”，依律应如此。依此合法与非法财物之关系立定，若别人携财物领取其合法财物，律则成立。若领取过多者，应责令“勿为彼持有，去此处”。
Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, ‘‘tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā’’ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ ‘‘saṅghamajjhe nissajjitabba’’nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti ‘‘pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā’’ti evaṃ ācikkhitabbaṃ.
于僧众中应弃置者，因其为非法金钱，故未明言应弃置于僧团、僧众或任何人士。因受领物仅为收纳，且未靠其产生合法财物，故以方便于观察使用法而教示“应弃置于僧众中”。合法财物应明示，诸如供养衣物、油脂等均如此示明。
Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.
置放银器者，应全集合地妥善利用，不得分散使用。银器之份额不可领取。若从他比库或寺院获财产份额以享用亦不可。最末端若被猴子等夺去，藏于深山或被破坏成犄角之乱堆尘衣中，亦不得使用。因敲击和吹烛香薰亦不适合。以油和蜜制灯泡并照明、修炼遍器具或阅经亦不合适。油浸或蜜浸之体内若使其燃烧以覆盖身体，亦不适合。此类物品仅堆为床铺，由此制作遮阴或供食堂亦不可。影子亦不可利用以隔绝住宅，唯过度遮蔽之访客有权使用。若弃置或筑路桥船渡，则不可用此财物。挖掘池塘以淹没或滋养水亦不可。池水外无论他来访客饮用水或雨水亦可接受。以污染水体之粪便为水不洁者访客不应受纳。此财物放置拥护下由僧团依因循使用，三因中无僧允可。僧院建成则属寺产，虽属寺产亦不可自用。若地乃非法，则不应使用土地及果实。若买地并种其他种子得果实，应以此非法地买入种植者计，而非土地原持有权计，地亦不宜坐卧。
Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo.
若有人欲舍离某处物品而将其弃置，有时虽不舍离，仍自行取用而去，应不阻止。若不舍离，且不取用，也不舍弃，此时当以何理应处理？此即为对钱财弃置之实相描述。
Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati . Dosavasena ‘‘nevāyaṃ mātikaṃ jānāti, na vinaya’’nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo.
所谓由贪欲等所生的动机，是指因贪欲而作此事、或为自己所作、或为自己而尽力，皆称之为贪欲动机。由瞋恨等烦恼而心生不悦，谓之不悦动机。由无明而生昏昧迷惑，谓之痴动机。由对施舍者的财物产生恐惧，不愿舍弃，谓之恐惧动机。若非由此等四动机而为者，则既不生贪欲动机，也不生不悦动机，亦无痴动机、恐惧动机，世人应当了知此理。
§585
585.Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti.
所谓不立缘相，是指不造作缘由，闭塞眼目，好比在河流、瀑布或密林中，因无所顾忌，随意跌落坑洼、泥沼般。佛陀因此戒导比库应当避免这类污秽。然对施舍者之财物，有时缘起的相应依凭而生助缘，这并非可行之事。如若不依此助缘，则因无和合之事，亦不会发生他方缘起的契合。这种情形尤其对有家业污秽之业者，因恶劣业缘、河流泥沼等外境因缘，不使其所依所用之物得以和合或利益，要以法为准绳审慎使用。
Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo ‘‘theyyaparibhogo’’ nāma. Sīlavato appaccavekkhitaparibhogo ‘‘iṇaparibhogo’’ nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.
施舍的享用分为四种：欲界施舍、边际施舍、借用施舍及亲近施舍。在僧团中，若住于中间席位，且品性不善，依这种方式施舍称为欲界施舍。若品德高洁，审慎用舍，则称为边际施舍。故此应当审慎取用衣服，依次节约，为施舍物采取断续分用，如前后或左右顺序次第用。对正当的施舍之处，应保持节制，切莫超越界限。坐具等施舍物，若与药品接触，应加强警觉，勿于使用时违犯戒律。若清净持守，施舍可行；若无念戒，施舍即成过失。
Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ , tañhi desanāya sujjhanato ‘‘desanāsuddhī’’ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato ‘‘saṃvarasuddhī’’ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā ‘‘pariyeṭṭhisuddhī’’ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena vuttena paccavekkhaṇena sujjhanato ‘‘paccavekkhaṇasuddhī’’ti vuccati. Tena vuttaṃ – ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.
清净可以分为四种：讲说清净、守护清净、观察清净和审视清净。讲说清净者，乃指守持巴提摩卡戒律清净，以讲说此戒而觉悟故名。守护清净者，乃指管摄五根的戒律清净，因以坚定心念守护，称为守护清净。观察清净者，指生活清净，无伤害等，以正念依教修正而成。审视清净者，乃指依缘观察服饰等物，心念正觉而清净。正因为此，所谓未守念摄而用施舍物者，有罪过；仅于施舍收受未守念者，虽用施舍物无罪过。
Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma, te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, gihīnaṃ paccaye paribhuñjantīti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā te bhagavato paccaye paribhuñjantīti (ma. ni. 1.29) veditabbaṃ, dhammadāyādasuttañcettha sādhakaṃ.
七种在学比库的依凭施舍中，借用施舍乃是佛陀之子等，因其承继父恩，故有权依凭使用。若问其为何可依凭于佛陀之物，不同于在家人依凭佛陀之物，谓因佛陀准许，故有此依凭，须知此义，且《法施舍经》中有此说明。
Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma, te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantīti. Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesampi vaṭṭati. Iṇaparibhogo na vaṭṭati, theyyaparibhoge kathāyeva natthi.
净除烦恼者所享用的施舍为亲近施舍，意即他们超越贪爱束缚，作真正的主宰而享受。所有提及的施舍中，亲近施舍与借用施舍均适用；边际施舍则不适用，欲界施舍亦难说明之处。
Aparepi cattāro paribhogā – lajjiparibhogo, alajjiparibhogo, dhammiyaparibhogo, adhammiyaparibhogoti.
其余还有四种共处方式——害羞共处、不害羞共处、合乎法共处、不合乎法共处。
Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjībhāvaṃ jānāti tadā vattabbo ‘‘tumhe kāyadvāre ca vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ mā evamakatthā’’ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjīsatampi karoti. Alajjino pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadisoti.
其中不害羞者，多半与害羞者共处，是常见状况，不应引起过失。不害羞者不知自己与害羞者共处时，情况就会持续。因为起初尚未觉知不害羞的状态，故当知晓不害羞的状态时，应当劝说他说：‘你们在身口两门勿妄自轻慢，此乃不当之法，勿如是行。’若他无视而行，若对此与自己共处者为不害羞者，则他也是不害羞者。若他以自身负担而与不害羞者共处，也应加以阻止。若他不自知悔改，也成为不害羞者。如此，单一的不害羞者即使自己害羞时，亦行不害羞事。然而，不害羞者与不害羞者共处时，不生过失。害羞者与害羞者共处时，如两位贵族子弟共饮金杯般如常。
Dhammiyādhammiyaparibhogo paccayavasena veditabbo. Tattha sace puggalopi alajjī piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gatattā vaṭṭantīti vuttaṃ. Puggalo lajjī piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.
合乎法与不合乎法的共处须分类辨别。若某人虽不害羞，但其托钵（乞食）合乎法，则两者都不应轻视。托钵合乎法而行为不害羞者，应避开那人，不受其乞食。有大恶行、违戒、违制的比库得持戒如比库团体的法器，应由僧团予以接纳，且应按受具方式而行。若托钵者不害羞且乞食不合乎法，应不予接受。若托钵者即害羞又乞食合乎法，则共处可行。
Apare dve paggahā; dve ca paribhogā – lajjipaggaho, alajjipaggaho; dhammaparibhogo āmisaparibhogoti.
此外还有两种看法；且有两种共处方式，即害羞共处、不害羞共处；以及合乎法共处与非合乎法共处。
Tattha alajjino lajjiṃ paggahetuṃ vaṭṭati, na so āpattiyā kāretabbo. Sace pana lajjī alajjiṃ paggaṇhāti, anumodanāya ajjhesati, dhammakathāya ajjhesati, kulesu upatthambheti . Itaropi ‘‘amhākaṃ ācariyo īdiso ca īdiso cā’’ti tassa parisati vaṇṇaṃ bhāsati, ayaṃ sāsanaṃ osakkāpeti antaradhāpetīti veditabbo.
其中不害羞者应接受害羞的接纳，不应为此受戒犯戒。若害羞者接受不害羞者，予以赞许、鼓励他们讲法、护持家族等。其他众人会说‘我们的老师正直且如是’等言，此誓要支持教法，不使其消失，应知如此。
Dhammaparibhoga-āmisaparibhogesu pana yattha āmisaparibhogo vaṭṭati, tattha dhammaparibhogopi vaṭṭati. Yo pana koṭiyaṃ ṭhito gantho tassa puggalassa accayena nassissati, taṃ dhammānuggahena uggaṇhituṃ vaṭṭatīti vuttaṃ.
在合乎法与非合乎法共处中，只要非合乎法共处存在，合乎法共处也就存在。若某人在结社处立起壁垣，于该人必然会快速灭亡，应当以教法作为依止，将其扶持起来。」
Tatridaṃ vatthu – mahābhaye kira ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃ āha – ‘‘āvuso mahārakkhita, etassa santike mahāniddesaṃ gaṇhāhī’’ti. ‘‘Pāpo kirāyaṃ, bhante, na gaṇhāmī’’ti. ‘‘Gaṇhāvuso, ahaṃ te santike nisīdissāmī’’ti. ‘‘Sādhu, bhante, tumhesu nisinnesu gaṇhissāmī’’ti paṭṭhapetvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā ‘‘bhante, sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyya’’nti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ.
此处事由，据说对于某一独行比库来说，巨大危险构成了极大的诫命和优良指导。接着，那位住持四部尼众的长老导师，名为大律藏长老，向这位名为大护持的长老说道：「尊者大护持，请你在这里接受这重大诫命。」对方答曰：「尊敬的长老，我不愿接受。」长老说：「朋友，我将坐在你这里。」对方回应：「善哉，大德，既然你们坐下，我便接受。」于是两者日夜不断地巡视戒律，在清晨看到一位妇女说：「尊者，早先我已听闻，今后我确实知晓了，今后不应在这位长老处持戒。」后来许多大长老在他面前举起了这重大诫命，使其巩固成立。
§586
586.Rūpiye rūpiyasaññīti ettha sabbampi jātarūparajataṃ rūpiyasaṅgahameva gatanti veditabbaṃ.
关于『金银』之义，此处所谓的金银色，乃是指一切生起于色蕴及色所生之色的集合体，应当如此理解。
Rūpiye vematikoti ‘‘suvaṇṇaṃ nu kho, kharapattaṃ nu kho’’tiādinā nayena saṃsayajāto.
关于『金银』，有所疑惑起于用诸如黄金、铁片等名目的引喻。
Rūpiye arūpiyasaññīti suvaṇṇādīsu kharapattādisaññī. Apica puññakāmā rājorodhādayo bhattakhajjakagandhapiṇḍādīsu pakkhipitvā hiraññasuvaṇṇaṃ denti, coḷabhikkhāya carantānaṃ dassante baddhakahāpaṇādīhiyeva saddhiṃ coḷakāni denti, bhikkhū bhattādisaññāya vā coḷakasaññāya vā paṭiggaṇhanti, evampi rūpiye arūpiyasaññī rūpiyaṃ gaṇhātīti veditabbo. Paṭiggaṇhantena pana ‘‘imasmiṃ gehe idaṃ laddha’’nti sallakkhetabbaṃ. Yena hi assatiyā dinnaṃ hoti, so satiṃ paṭilabhitvā puna āgacchati, athassa vattabbaṃ – ‘‘tava coḷakaṃ passāhī’’ti. Sesamettha uttānatthameva.
关于『金银无色』之义，则是指黄金等及铁片等之色想。且有贪欲善者，于王宫及街道等所供养的粮食、食物和香料等中，赐予黄金、纯金等物；对比库乞食时，见到，犹如契约财产般赐予金属制品。比库们或以食想，或以契约之物而接受。由此可知，金银指的是无色中带有色想者。如接受者所言：‘此家中现成此物。’故取者获得后，次日再来，彼方当告知其言：‘看你的契约财物。’其余均依此理。
Samuṭṭhānādīsu chasamuṭṭhānaṃ, siyā kiriyaṃ gahaṇena āpajjanato, siyā akiriyaṃ paṭikkhepassa akaraṇato rūpiyaaññavādakaupassutisikkhāpadāni hi tīṇi ekaparicchedāni, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
关于起灭等现象，六种起灭，即通过作意招致之业，或不作为或抗拒行为。金银无色归属于无色法修习戒范畴，分三分支，包括非想解脱、无心及辞言身体业行为三种。此三法合称三心，显三苦。
Rūpiyasikkhāpadavaṇṇanā niṭṭhitā. · 金银学处注释结束。
9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā九、金银交易学处注释
§587
587.Tena samayenāti rūpiyasaṃvohārasikkhāpadaṃ. Tattha nānappakārakanti katākatādivasena anekavidhaṃ. Rūpiyasaṃvohāranti jātarūparajataparivattanaṃ. Samāpajjantīti paṭiggahaṇasseva paṭikkhitattā paṭiggahitaparivattane dosaṃ apassantā karonti.
587. 此谓当时金银无色所依法为戒范畴。此中所说『各种多样』指以动作、外因等引发之多种方式。所谓『金银无色』即生起、转变于色和非色法之间之变动。所谓『生起』是指通过接受而发生的行为之反转。因不觉察此转变，生起者致使自己陷于业障。
§589
589.Sīsūpagantiādīsu sīsaṃ upagacchatīti sīsūpagaṃ, potthakesu pana ‘‘sīsūpaka’’nti likhitaṃ, yassa kassaci sīsālaṅkārassetaṃ adhivacanaṃ. Esa nayo sabbattha. Katena katantiādīsu suddho rūpiyasaṃvohāroyeva.
关于『头巾』等，『sīsaṃ upagacchatīti sīsūpagaṃ』，意指覆于头部的物，即头巾。但在典籍中写为『sīsūpaka』，此为某些人用以称呼头饰品的词汇。此用法通行无碍，适用于种种场合。至于『katena katanti』等表达，则纯属文辞修饰，如同银器的光泽般纯净。
Rūpiye rūpiyasaññītiādimhi purimasikkhāpade vuttavatthūsu nissaggiyavatthunā nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena nissaggiyaṃ pācittiyaṃ, aparāparaparivattane iminā nissaggiyapācittiyameva. Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo. Yo hi ayaṃ arūpiye rūpiyasaññī rūpiyaṃ cetāpetītiādi dutiyo tiko vutto, tassānulomattā avuttopi ayamaparopi rūpiye rūpiyasaññī arūpiyaṃ cetāpetītiādi tiko veditabbo. Attano vā hi arūpiyena parassa rūpiyaṃ cetāpeyya attano vā rūpiyena parassa arūpiyaṃ, ubhayathāpi rūpiyasaṃvohāro katoyeva hoti, tasmā pāḷiyaṃ ekantena rūpiyapakkhe ekoyeva tiko vuttoti.
关于『形质』（rūpiye）、『形质之识』（rūpiyasaññī）等，前述训诂中，放弃物品之时，若主因之前义务律条所规定之放弃物品，则构成放弃过失。此过失模式反复出现，即为放弃过失之正法。面对此种放弃物品，若是坏物品或者可取物品，而心执著者，过失同样成立。此即所谓形质之识对应形质起心等二三事之第二种明说，依此正理，倒过来说，亦可认定另一方如形质识心执者。若自己用非形质向他人起形质之心，或用形质向他人起非形质之心，二者双双属于形质行为，故巴利文定义专指形质方面的三类所起心。
Dukkaṭavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ, garukassa cetāpitattā. Dukkaṭavatthunā dukkaṭavatthumeva, kappiyavatthuṃ vā cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattanepi iminā dukkaṭameva. Kasmā? Akappiyavatthunā cetāpitattā. Andhakaṭṭhakathāyaṃ pana ‘‘sace kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti bhāsitaṃ, taṃ dubbhāsitaṃ. Kasmā? Na hi dānaggahaṇato añño kayavikkayo nāma atthi, kayavikkayasikkhāpadañca kappiyavatthunā kappiyavatthuparivattanameva sandhāya vuttaṃ, tañca kho aññatra sahadhammikehi. Idaṃ sikkhāpadaṃ rūpiyena ca rūpiyārūpiyacetāpanaṃ arūpiyena ca rūpiyacetāpanaṃ. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha na tattha pāḷiyaṃ vuttaṃ, na cettha anāpatti bhavituṃ arahati. Tasmā yatheva dukkaṭavatthuno paṭiggahaṇe dukkaṭaṃ, tatheva tassa vā tena vā cetāpanepi dukkaṭaṃ yuttanti bhagavato adhippāyaññūhi vuttaṃ.
对于坏物品及其放弃，在放弃时若违犯之前律条，即构成坏过失，并且在后续反复中同属此过失，此因其为不合法的起心故。关于《暗释》论中提到“若发生身体变坏，应属放弃过失”，此说有误。何故？因非因赠与而生的身体变坏并无他种，身体变坏律条是针对可取物品及其变移而定的规条，此律条专为同道持守者制定。此律条规范包括形质与形质非形质之间的起心行为。对于坏物品的坏起心，在此未载巴利典籍文字，但无非应受罪责。故若如同拘受坏物品的罪过，同样拘受或起此心亦应为罪，斯乃世尊及诸诸尊者所共同明说。
Kappiyavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ. Vuttañhetaṃ – ‘‘arūpiye arūpiyasaññī rūpiyaṃ cetāpeti nissaggiyaṃ pācittiya’’nti . Teneva kappiyavatthunā dukkaṭavatthuṃ cetāpentassa mūlapaṭiggahaṇe tatheva anāpatti, pacchā parivattane iminā dukkaṭaṃ. Kasmā? Akappiyassa cetāpitattā. Kappiyavatthunā pana kappiyavatthuṃ aññatra sahadhammikehi cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane upari kayavikkayasikkhāpadena nissaggiyaṃ pācittiyaṃ. Kayavikkayaṃ mocetvā gaṇhantassa uparisikkhāpadenapi anāpatti, vaḍḍhiṃ payojentassa dukkaṭaṃ.
对于可取物品，若放弃时依旧守护之前律条，则不构成过失，但若之后反复，则构成放弃过失。此处有文献明确指出“非形质者，即非形质识，起形质之心构成放弃过失”。对于可取物品起坏物品之心时，初次拘受亦不构成过失，但反复则属坏过失。何以故？因其为不合法的起心。对于可取物品对自己和同道持守者起心时，初次拘受依旧无过失，但反复之后即构成放弃过失，此时又受后续身体变坏律条制约。假使放弃变坏物品，则对持守者亦无过失，但如果因此加重损害则属坏过失。
Imassa ca rūpiyasaṃvohārassa garukabhāvadīpakaṃ idaṃ pattacatukkaṃ veditabbaṃ. Yo hi rūpiyaṃ uggaṇhitvā tena ayabījaṃ samuṭṭhāpeti, taṃ koṭṭāpetvā tena lohena pattaṃ kāreti, ayaṃ patto mahāakappiyo nāma, na sakkā kenaci upāyena kappiyo kātuṃ. Sace hi taṃ vināsetvā thālakaṃ kāreti, tampi akappiyaṃ. Vāsiṃ kāreti, tāya chinnaṃ dantakaṭṭhampi akappiyaṃ. Baḷisaṃ kāroti, tena māritā macchāpi akappiyā. Vāsiphalaṃ tāpetvā udakaṃ vā khīraṃ vā uṇhāpeti, tampi akappiyameva.
关于形质行为的重罪性质，须知此四件关于铁片之物为例。若有人拾得铁片用于种种生火作业，并把其覆盖成铁板，此为极重罪称作『大不净罪』，无人可用任何方式使之变为合法。若破坏该铁片并制成钵盂，亦属不合法。若作刷子，连被切断之牙签也不合法。若用其制造凿子及使用凿子致动物死亡，即为不合法。使用这种铁刷，涂水或牛奶，亦属不合法者。
Yo pana rūpiyaṃ uggaṇhitvā tena pattaṃ kiṇāti, ayampi patto akappiyo. ‘‘Pañcannampi sahadhammikānaṃ na kappatī’’ti mahāpaccariyaṃ vuttaṃ. Sakkā pana kappiyo kātuṃ, so hi mūle mūlasāmikānaṃ patte ca pattasāmikānaṃ dinne kappiyo hoti. Kappiyabhaṇḍaṃ datvā gahetvā paribhuñjituṃ vaṭṭati.
若有人拾得铁片而用其买卖，此亦属不合法。文献有大疑问提出：“实不允许五种同道为其合法。”仅允许自身根基与所属所有者给予并接受。持有合法器物者可接受并使用赠予。用于使用与生活者是可以的。
Yopi rūpiyaṃ uggaṇhāpetvā kappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ayaṃ mayhaṃ ruccatī’’ti vadati. Kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayampi patto kappiyavohārena gahitopi dutiyapattasadisoyeva, mūlassa sampaṭicchitattā akappiyo. Kasmā sesānaṃ na kappatīti? Mūlassa anissaṭṭhattā.
有人接受了货币，与货币制造者一同前往工匠群体，见到账册时说「这是我的份额」。货币制造者给予那货币，并作业主确认，认为该份额即使被其他人用合法的交付方式取得，与原始根源完全相符却属不合法。为什么余下的不能算合法呢？因为根源不稳固。
Yo pana rūpiyaṃ asampaṭicchitvā ‘‘therassa pattaṃ kiṇitvā dehī’’ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ime kahāpaṇe gahetvā imaṃ dehī’’ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati dubbicāritattā, aññesaṃ pana vaṭṭati, mūlassa asampaṭicchitattā.
然而某人若未得正当份额，出于误以为「买了长老的份额，因此是我的」，与非法货币制造者一同去到工匠群体，见到账册时说「请拿这几枚铜钱给我」，付钱后被记名取得，该份额对那比库而言虽不合法但未构成恶行，对他人却成立，因根源不稳固。
Mahāsumattherassa kira upajjhāyo anuruddhatthero nāma ahosi. So attano evarūpaṃ pattaṃ sappissa pūretvā saṅghassa nissajji. Tipiṭakacūḷanāgattherassapi saddhivihārikānaṃ evarūpo patto ahosi. Taṃ theropi sappissa pūrāpetvā saṅghassa nissajjāpesīti. Idaṃ akappiyapattacatukkaṃ.
据传大德长老的导师名为阿努鲁达长老，他用自己的正当份额，将足够的货币捐赠给僧团。连小德长老时代的忠信共住的比库们也持有类似份额。该长老亦用其正常份额完善捐赠典礼并施舍给僧团。以上说明非法份额的四种情况。
Sace pana rūpiyaṃ asampaṭicchitvā ‘‘therassa pattaṃ kiṇitvā dehī’’ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ayaṃ mayhaṃ ruccatī’’ti vā ‘‘imāhaṃ gahessāmī’’ti vā vadati, kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayaṃ patto sabbakappiyo buddhānampi paribhogārahoti.
如果某人未得正当份额，误以为「买了长老的份额，因此是我的」，与非法货币制造者一同去到工匠群体，见到账册时说「这是我的份额」或「我要拿这个」，货币制造者给予该货币并确认为工匠所有，该份额完全合法，且可以被佛陀们所使用。
§591
591.Arūpiye rūpiyasaññīti kharapattādīsu suvaṇṇādisaññī. Āpatti dukkaṭassāti sace tena arūpiyaṃ cetāpeti dukkaṭāpatti hoti. Esa nayo vematike. Arūpiyasaññissa pana pañcahi sahadhammikehi saddhi ‘‘idaṃ gahetvā idaṃ dethā’’ti kayavikkayaṃ karontassāpi anāpatti. Sesaṃ uttānameva.
关于无形物质的货币认知，金银等贵重物品则被视为良好货币。若因错误认知而导致错误行为，则生恶果。这是《毗摩他》论中的论述。无形货币认知与五种相关属性共同成立，如用于身体退灭者也不会受罚。其余内容同此类推。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
六种放弃行为、行为、无认知的解脱、不净念、犯罪语言、身语业、三种心意、三种苦感受。
Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 金银交易学处注释结束。
10. Kayavikkayasikkhāpadavaṇṇanā十、买卖学处注释
§593
593.Tenasamayenāti kayavikkayasikkhāpadaṃ. Tattha kati hipi tyāyanti kati te ayaṃ, hikāro panettha padapūraṇo, pikāro garahāyaṃ, ayaṃ dubbalasaṅghāṭi tava kati divasāni bhavissatīti attho. Atha vā katihampi tyāyantipi pāṭho. Tattha katihanti kati ahāni, kati divasānīti vuttaṃ hoti. Sesaṃ vuttanayameva. Katihipi myāyanti idampi eteneva nayena veditabbaṃ. Gihīpi naṃ gihissāti ettha nanti nāmatthe nipāto, gihī nāma gihissāti vuttaṃ hoti.
593.由此时节起，所谓身体变化的修学戒律。其意为何？或说在此修习者放弃的戒律数量多少，这里作为戒律充满者；或说其危险性，指其作为障碍的性质；又或说这是身心力量衰弱的不善法。由此推断，将来你还要经历多少天数，乃此义理之所在。另外还有谓放弃数量之说，所谓多少天即多少日，此为所说剩余之数。所谓多少，须依此法理加以认识。若论到「Gihī」一词，并非泛指男性，而是特指已受具足戒的比库，已明确为此。
§594
594.Nānappakārakanti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Tenevassa padabhājane cīvaraṃ ādiṃ katvā dasikasuttapariyosānaṃ kappiyabhaṇḍameva dassitaṃ. Akappiyabhaṇḍaparivattanañhi kayavikkayasaṅgahaṃ na gacchati. Kayavikkayanti kayañceva vikkayañca. ‘‘Iminā imaṃ dehī’’tiādinā hi nayena parassa kappiyabhaṇḍaṃ gaṇhanto kayaṃ samāpajjati, attano kappiyabhaṇḍaṃ dento vikkayaṃ .
594.所谓多种合法之物，是指衣服及其他合理的装备，种类繁多。于此以法相部分，斩断衣服等，为示出十法经的终结，所说的既是合法的装备。违法御物的更替，则不属身的变化。所谓身体变化，即指身体和变化。通过“此人拥有此物”的理路，承受他人合法装备导致身体果断变化，若将自己合法装备传与他人，即产生变化。
§595
595.Ajjhācaratīti abhibhavitvā carati, vītikkamavācaṃ bhāsatīti attho. Yato kayitañca hoti vikkayitañcāti yadā kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontena. ‘‘Iminā ima’’ntiādivacanānurūpato pana pāṭhe paṭhamaṃ attano bhaṇḍaṃ dassitaṃ.
595.所谓“行持”者，谓行走、流转，辞意为“在外行持，离绝言语”。此意为，身体即是自身，变化亦是“变成他人之物”，即将自身已握合法装备转与他人，故产生变化。相应“此人拥有此物”等词句，首要指示自身装备。
Nissajjitabbanti evaṃ parassa hatthato kayavasena gahitakappiyabhaṇḍaṃ nissajjitabbaṃ. Ayañhi kayavikkayo ṭhapetvā pañca sahadhammike avasesehi gihipabbajitehi antamaso mātāpitūhipi saddhiṃ na vaṭṭati.
所谓应舍弃者，即如上所说，从他人手中因身体变化获得的合法装备应放弃。此等身体变化导致的果报，诸位同法者以及出家与在家父母等之间均不相应。
Tatrāyaṃ vinicchayo – vatthena vā vatthaṃ hotu bhattena vā bhattaṃ, yaṃ kiñci kappiyaṃ ‘‘iminā imaṃ dehī’’ti vadati, dukkaṭaṃ. Evaṃ vatvā mātuyāpi attano bhaṇḍaṃ deti, dukkaṭaṃ. ‘‘Iminā imaṃ dehī’’ti vutto vā ‘‘imaṃ dehi, imaṃ te dassāmī’’ti vatvā vā mātuyāpi bhaṇḍaṃ attanā gaṇhāti, dukkaṭaṃ. Attano bhaṇḍe parahatthaṃ parabhaṇḍe ca attano hatthaṃ sampatte nissaggiyaṃ. Mātaraṃ pana pitaraṃ vā ‘‘imaṃ dehī’’ti vadato viññatti na hoti. ‘‘Imaṃ gaṇhāhī’’ti vadato saddhādeyyavinipātanaṃ na hoti. Aññātakaṃ ‘‘imaṃ dehī’’ti vadato viññatti hoti. ‘‘Imaṃ gaṇhāhī’’ti vadato saddhādeyyavinipātanaṃ hoti. ‘‘Iminā imaṃ dehī’’ti kayavikkayaṃ āpajjato nissaggiyaṃ. Tasmā kappiyabhaṇḍaṃ parivattentena mātāpitūhipi saddhiṃ kayavikkayaṃ aññātakehi saddhiṃ tisso āpattiyo mocentena parivattetabbaṃ.
此处细察，衣布即衣，饭食即食，一切被言为合法者若以“此人拥有此物”宣说，若为恶则不可。若由母亲处赠予自身装备，也是恶。若以“此人拥有此物”语意，或“把物赠于你，使你有所依”语意，母亲竟由自身接受装备，亦为恶。自身装备和他人装备之间相递，依陷害法律应当舍弃。母亲或父亲若以“给你此物”而表达，则不成立侵害。若说“取此物”，则产生信任依赖破坏。若他人以“给你此物”语出，则有相应重量。若说“取此物”，破坏彼此信任。由此依法，因身体变化导致应舍弃事项。由此合法装备转物，父母及同法与他人与三种错误及其解除应当转相周延。
Tatrāyaṃ parivattanavidhi – bhikkhussa pātheyyataṇḍulā honti, so antarāmagge bhattahatthaṃ purisaṃ disvā ‘‘amhākaṃ taṇḍulā atthi, na ca no imehi attho, bhattena pana attho’’ti vadati. Puriso taṇḍule gahetvā bhattaṃ deti, vaṭṭati. Tissopi āpattiyo na honti. Antamaso nimittakammamattampi na hoti. Kasmā? Mūlassa atthitāya. Parato ca vuttameva ‘‘idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca atthoti bhaṇatī’’ti. Yo pana evaṃ akatvā ‘‘iminā imaṃ dehī’’ti parivatteti; yathāvatthukameva . Vighāsādaṃ disvā ‘‘imaṃ odanaṃ bhuñjitvā, rajanaṃ vā dārūni vā āharā’’ti vadati, rajanachalligaṇanāya dārugaṇanāya ca nissaggiyāni honti. ‘‘Imaṃ odanaṃ bhuñjitvā idaṃ nāma karothā’’ti dantakārādīhi sippikehi dhamakaraṇādīsu taṃ taṃ parikkhāraṃ kāreti, rajakehi vā vatthaṃ dhovāpeti; yathāvatthukameva. Nhāpitena kese chindāpeti, kammakārehi navakammaṃ kāreti; yathāvatthukameva. Sace pana ‘‘idaṃ bhattaṃ bhuñjitvā idaṃ karothā’’ti na vadati ‘‘idaṃ bhattaṃ bhuñja bhuttosi bhuñjissasi, idaṃ nāma karohī’’ti vadati, vaṭṭati. Ettha ca kiñcāpi vatthadhovane vā kesacchedane vā bhūmisodhanādinavakamme vā parabhaṇḍaṃ attano hatthagataṃ nissajjitabbaṃ nāma natthi. Mahāaṭṭhakathāyaṃ pana daḷhaṃ katvā vuttattā na sakkā etaṃ paṭikkhipituṃ, tasmā yathā nissaggiyavatthumhi paribhutte vā naṭṭhe vā pācittiyaṃ deseti, evamidhāpi desetabbaṃ.
关于转相之法，说比库聚会时有糯米，他见第二列人手中有饭，说：“这是咱们的米，不跟你们有份，饭倒是有份。”人即取米交饭，合于法度。三种错误皆不生，乃微小因缘。何以故？因为根本已成立。其外示为“这是咱们的，是咱们的和他的”等语。若他违反此而言“此物属于此人”，依本性理应如此。若见粥烂说“吃此粥后，带回醮汁或柴禾”，此为非物质传让，故不构成错误。若装医生制牙器具，擦洗衣服等，亦属行为正当。用洗发及剪发师行剪发等亦合法。若说“吃此饭后做此工作”而不说“吃饭吃过后做此事”，则发生错误。但若他物衣物剪发土地清理等劳务均属自身合法装备且需舍弃。于大注疏里对此为要义，故当如舍弃衣服一样，于他人毁坏或丢失时应当依律告戒，亦如是教诲。
§596
596.Kayavikkaye kayavikkayasaññītiādimhi yo kayavikkayaṃ samāpajjati, so tasmiṃ kayavikkayasaññī vā bhavatu vematiko vā, na kayavikkayasaññī vā nissaggiyapācittiyameva. Cūḷattike dvīsu padesu dukkaṭamevāti evamattho daṭṭhabbo.
596. 关于身体毁坏，以身体毁坏的观念等为所依，当有人进入身体毁坏境界时，不论是对身体毁坏有认知的还是对身体毁坏有所畏惧者，都仅是犯了身体毁坏应出恶法巴吉帝亚戒。须知，巴吉帝亚的轻重如小巴吉帝亚中，两处俱犯即为恶业犯，此理应以此理解。
§597
597.Agghaṃ pucchatīti ‘‘ayaṃ tava patto kiṃ agghatī’’ti pucchati. ‘‘Idaṃ nāmā’’ti vutte pana sace tassa kappiyabhaṇḍaṃ mahagghaṃ hoti, evañca naṃ paṭivadati ‘‘upāsaka, mama idaṃ vatthu mahagghaṃ, tava pattaṃ aññassa dehī’’ti. Taṃ sutvā itaro ‘‘aññaṃ thālakampi dassāmī’’ti vadati gaṇhituṃ vaṭṭati, ‘‘idaṃ amhākaṃ atthī’’ti vuttalakkhaṇe patati . Sace so patto mahaggho, bhikkhuno vatthu appagghaṃ, pattasāmiko cassa appagghabhāvaṃ na jānāti, patto na gahetabbo, ‘‘mama vatthu appaggha’’nti ācikkhitabbaṃ. Mahagghabhāvaṃ ñatvā vañcetvā gaṇhanto hi gahitabhaṇḍaṃ agghāpetvā kāretabbataṃ āpajjati. Sace pattasāmiko ‘‘hotu, bhante, sesaṃ mama puññaṃ bhavissatī’’ti deti, vaṭṭati.
597. "我能拿取吗？"之问，意谓“这是你的财物，是否能拿取？”如答言“这就是我的”时，若那合乎律制的大财物是真实的，便不应说“居士，这物是我的，你不应取他人的财物”。闻言后，他人则说“我也要拿一个顶一样的”，便起争夺之心，说“这属于我们”，言语中即表现出对此物的占有。若此财物是“大财物”，而比库的财物是小财物，若持有者不知其小财物价值，此财不得取，须告知“这是我的小财物”。若知是大财而取小财，违犯戒律；若劝财物主人“请作处理”，则无过错。若财物主人说“好吧，尊者，将剩余功德归我”，便齐备。
Kappiyakārakassaācikkhatīti yassa hatthato bhaṇḍaṃ gaṇhāti, taṃ ṭhapetvā aññaṃ antamaso tassa puttabhātikampi kappiyakārakaṃ katvā ‘‘iminā imaṃ nāma gahetvā dehī’’ti ācikkhati. So ce cheko hoti, punappunaṃ apanetvā vivaditvā gaṇhāti, tuṇhībhūtena ṭhātabbaṃ. No ce cheko hoti, na jānāti gahetuṃ, vāṇijako taṃ vañceti, ‘‘mā gaṇhā’’ti vattabbo.
指示能合律取用者，即明言“以此器取此物”为准，托说此物乃其父兄或亲属所有。若是儿童，反复取用争论，则该物应闲置不用；若非儿童且不知如何取用，则商贩会欺骗他说“不要取”，当劝止者不取。
Idaṃ amhākantiādimhi ‘‘idaṃ paṭiggahitaṃ telaṃ vā sappi vā amhākaṃ atthi, amhākañca aññena appaṭiggahitakena attho’’ti bhaṇati. Sace so taṃ gahetvā aññaṃ deti, paṭhamaṃ attano telaṃ na mināpetabbaṃ. Kasmā? Nāḷiyañhi avasiṭṭhatelaṃ hoti, taṃ pacchā minantassa appaṭiggahitakaṃ dūseyyāti. Sesaṃ uttānameva.
此处“这是我的”等语，意谓“此所持油、皮革等物乃我所有，对别人少受持者无要紧”；若取了而给别人，首先不得损害自己的油脂。这是因为，油脂为储藏较久的油品，后携者易使其受污染，余皆同理。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
六种释义：厌弃身体，罪业，非余般若的解脱，非心之性质，违反戒律，身体言语行为业，以及三心系统，三种苦受。
Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处的解释已完结。
Niṭṭhito kosiyavaggo dutiyo. · 国西亚品第二已完结。
3. Pattavaggo
第三章 财物篇
1. Pattasikkhāpadavaṇṇanā一、钵学处的解释
§598
598.Tena samayenāti pattasikkhāpadaṃ. Tattha pattavāṇijjanti gāmanigamādīsu vicarantā pattavāṇijjaṃ vā karissanti. Āmattikāpaṇaṃ vāti amattāni vuccanti bhājanāni, tāni yesaṃ bhaṇḍaṃ te āmattikā, tesaṃ āmattikānaṃ āpaṇaṃ āmattikāpaṇaṃ, kulālabhaṇḍavāṇijakāpaṇanti attho.
598.「于尔时」，此乃关于钵之学处。其中，「做钵之买卖」，谓于村落城镇等处游行，将从事钵之买卖；「或陶器商店」，所谓「陶器」者，即器皿之意，以器皿为货品者称为陶器商，其商店即为「陶器商店」，亦即陶匠货品商贩之店铺之意。
§602
602.Tayopattassa vaṇṇāti tīṇi pattassa pamāṇāni. Aḍḍhāḷhakodanaṃ gaṇhātīti magadhanāḷiyā dvinnaṃ taṇḍulanāḷīnaṃ odanaṃ gaṇhāti. Magadhanāḷi nāma aḍḍhaterasapalā hotīti andhakaṭṭhakathāyaṃ vuttaṃ. Sīhaḷadīpe pakatināḷi mahantā, damiḷanāḷi khuddakā, magadhanāḷi pamāṇayuttā, tāya magadhanāḷiyā diyaḍḍhanāḷi ekā sīhaḷanāḷi hotīti mahāaṭṭhakathāyaṃ vuttaṃ. Catubhāgaṃ khādananti odanassa catutthabhāgappamāṇaṃ khādanaṃ, taṃ hatthahāriyassa muggasūpassa vasena veditabbaṃ. Tadupiyaṃ byañjananti tassa odanassa anurūpaṃ macchamaṃsasākaphalakaḷīrādibyañjanaṃ.
602.「钵的三种尺寸」，即钵的三种容量规格。「容纳半阿拉汉量的米饭」，谓能容纳马嘎达量制两升米所煮之饭。马嘎达量制一升，据《安陀咖注疏》所说，重十二巴达半。据《大注疏》所说，斯里兰卡通用升较大，达罗毗荼升较小，马嘎达升大小适中，一升半马嘎达升等于一斯里兰卡升。「四分之一的副食」，谓容量相当于饭量四分之一的副食，此应以手捧绿豆汤为准。「与之相应的菜肴」，谓与该饭量相称的鱼、肉、蔬菜、水果、嫩芽等菜肴。
Tatrāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulaṃ akilinnaṃ apiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo. Tato ālopassa ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti, tāni hi odanagatikāneva, neva hāpetuṃ na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.
这里对细节作出考察——取两份未混杂旧米、精制干净的Magadha大米，用这两份米烹煮后得到不混合其它米种的浑圆、扎实、晶莹明亮、质地良好的熟米饭。将米饭按照四分之一的标准放在手掌大小的老鼠粥盛具中，不宜过多也不宜过少。之后再添置适量配菜，如鱼肉蔬菜等但不包括盐、辣椒、花椒等调味料，这些调味品不记入数量，因为它们只属于米饭的辅佐，不足以增加或减少食量。所有如此配备且一切整齐如同织锦，在餐盘边缘和大理石桌子上整齐排列。经文、珠玉之类用于切割丝线时所碰触到的线头即称为“ukkaṭṭho”饭。若饭越过桌缘而堆叠成小山，则名为“ukkaṭṭhomako”；若饭未达桌缘，则谓“ukkaṭṭhukkaṭṭho”。
Nāḷikodananti magadhanāḷiyā ekāya taṇḍulanāḷiyā odanaṃ. Patthodananti magadhanāḷiyā upaḍḍhanāḷikodanaṃ. Sesaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana nāmamatte viseso – sace nāḷikodanādi sabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ majjhimomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogatameva hoti, ayaṃ majjhimukkaṭṭho nāma patto. Sace patthodanādi sabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ omako nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ omakomako nāma patto. Sace taṃ rājiṃ na pāpuṇāti antogatameva hoti, ayaṃ omakukkaṭṭho nāma pattoti evamete nava pattā. Tesu dve apattā ukkaṭṭhukkaṭṭho ca omakomako ca. ‘‘Tato ukkaṭṭho apatto omako apatto’’ti idañhi ete sandhāya vuttaṃ. Ukkaṭṭhukkaṭṭho hi ettha ukkaṭṭhato ukkaṭṭhattā ‘‘tato ukkaṭṭho apatto’’ti vutto. Omakomako ca omakato omakattā tato omako apattoti vutto. Tasmā ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānupagā, na vikappanupagā. Itare pana satta adhiṭṭhahitvā vā vikappetvā vā paribhuñjitabbā, evaṃ akatvā taṃ dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyanti taṃ sattavidhampi pattaṃ dasāhaparamaṃ kālaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.
「一升饭量之钵」，谓以马嘎达量制一升米所煮之饭的容量。「半升饭量之钵」，谓以马嘎达量制半升米所煮之饭的容量。其余应依前述方法理解。然而此处有名称上的差别——若将一升饭等全部放入后，恰好与下方圆线齐平，此钵名为「中型钵」；若超过该圆线而堆起，此钵名为「中型偏大钵」；若未达该圆线而装于内部，此钵名为「中型偏小钵」。若将半升饭等全部放入后，恰好与下方圆线齐平，此钵名为「小型钵」；若超过该圆线而堆起，此钵名为「小型偏大钵」；若未达该圆线而装于内部，此钵名为「小型偏小钵」。如此共有九种钵。其中两种不符规格，即「大型偏小钵」与「小型偏大钵」。经文所云「超过大型者不符规格，小型者不符规格」，即针对此二者而说。「大型偏小钵」在此因比大型还要偏小，故说「超过大型者不符规格」；「小型偏大钵」因比小型还要偏大，故说「比小型还要小者不符规格」。因此，此二种钵只应作为器皿使用，不得行结界，不得行舍与他人。其余七种则应先行结界或舍与他人后方可使用；若不如此而超过十日，则犯尼萨耆亚巴吉帝亚——即此七种钵，超过最多十日之期限者，犯尼萨耆亚巴吉帝亚。
§607
607.Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjatīti yāguṃ pivitvā dhote dukkaṭaṃ, khañjakaṃ khāditvā bhattaṃ bhuñjitvā dhote dukkaṭanti evaṃ payoge payoge dukkaṭaṃ.
607.“没有收养”（nissaggiyaṃ）即未将戒律规定必须舍弃的物品舍弃而仍使用的情况。由此食用祭祀供品、饮用后制成的污秽之物，或食用残余之饭菜，即属不善行为。此类行为称为“dukkaṭa”（恶业），因不洁净故称“khañjaka”，“饮食不洁即属恶业”。
§608
608.Anāpatti antodasāhaṃ adhiṭṭheti vikappetīti ettha pana pamāṇayuttassapi adhiṭṭhānavikappanupagattaṃ evaṃ veditabbaṃ – ayopatto pañcahi pākehi mattikāpatto dvīhi pākehi pakko adhiṭṭhānupago, ubhopi yaṃ mūlaṃ dātabbaṃ, tasmiṃ dinneyeva. Sace ekopi pāko ūno hoti, kākaṇikamattampi vā mūlaṃ adinnaṃ, na adhiṭṭhānupago. Sacepi pattasāmiko vadati ‘‘yadā tumhākaṃ mūlaṃ bhavissati, tadā dassatha, adhiṭṭhahitvā paribhuñjathā’’ti neva adhiṭṭhānupago hoti, pākassa hi ūnattā pattasaṅkhaṃ na gacchati, mūlassa sakalassa vā ekadesassa vā adinnattā sakabhāvaṃ na upeti, aññasseva santako hoti, tasmā pāke ca mūle ca niṭṭhiteyeva adhiṭṭhānupago hoti. Yo adhiṭṭhānupago, sveva vikappanupago, so hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabbo vā. Yadi hi pattakārako mūlaṃ labhitvā sayaṃ vā dātukāmo hutvā ‘‘ahaṃ, bhante, tumhākaṃ pattaṃ katvā asukadivase nāma pacitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, patto niṭṭhito’’ti āroceti, etassa ārocanaṃ napamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, pattaṃ gahetvā āgatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhato patto sundaro’’ti! ‘‘Kuhiṃ, āvuso, patto’’ti? ‘‘Itthannāmassa hatthe pesito’’ti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu pattaṃ deti , laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Tasmā dasāhaṃ anatikkāmetvāva adhiṭṭhātabbo vikappetabbo vā.
608.“无过失”指行为在人为设定之期限内未构成违规。“上限”是指可允许的最长使用期限或量之制裁。此处说明：即便是符合量度标准之米饭（pattā）若使用时间超过规定，也构成“阻碍”（adhiṭṭhāna）及“变动”（vikappana）违犯行为。详细说，适用五分熟的陶罐，二分熟之饭，也视为符合规定时间之量度且未妨碍使用。若含有少量过期或未受控的食物，则不视为构成阻碍。若米贩有言语承诺“待你们米仓完整后将享用”的情形，在未到期前不应构成违规；但若已通知他人，超过期限则定为“没有收养”戒。若米贩表示将把饼煮成饭供应僧团，且真实施行，则不构成违规；但若将米饭递交给其他僧侣存于其住所而不通告本人，或有他人宣称“这是现在收获的粮食”，则不成立违规。若被赠与，且使用期间超过规定，则构成禁戒。因此，未超期限之前，行为人应谨慎依规保存、使用或通知，否则应承担过失与违规。
Tattha dve pattassa adhiṭṭhānā – kāyena vā adhiṭṭhāti, vācāya vā adhiṭṭhāti. Tesaṃ vasena adhiṭṭhahantena ca ‘‘imaṃ pattaṃ paccuddharāmī’’ti vā ‘‘etaṃ pattaṃ paccuddharāmī’’ti vā evaṃ sammukhe vā parammukhe vā ṭhitaṃ purāṇapattaṃ paccuddharitvā aññassa vā datvā navaṃ pattaṃ yattha katthaci ṭhitaṃ hatthena parāmasitvā ‘‘imaṃ pattaṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbo, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbo. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti ‘‘imaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā.
此处论述两种占有之所依——或以身体为所依，或以语为所依。以所依者为依据者，若有人说“我收摄此物”或“我收摄彼物”，无论向前或向后，站立于旧有之物之前后，收摄已成之旧物，或给予他人，而新物因何而立？乃由手以某处触及，并作如是念“我占有此物”，用心断绝自他享受，以身体改变作用，若以身体依止，则以身体占有；若分语，则以语占有。此处有二占有：若手边，占有言应中断“我占有此物”；若处于室内、楼上或侧室中，将地点标识，分语“我占有彼物”亦应中断。
Adhiṭṭhahantena pana ekakena adhiṭṭhātumpi vaṭṭati, aññassa santike adhiṭṭhātumpi vaṭṭati. Aññassa santike ayamānisaṃso – sacassa ‘‘adhiṭṭhito nu kho me, no’’ti vimati uppajjati, itaro sāretvā vimatiṃ chindissatīti. Sace koci dasa patte labhitvā sabbeva attanāva paribhuñjitukāmo hoti, na sabbe adhiṭṭhātabbā. Ekaṃ pattaṃ adhiṭṭhāya punadivase taṃ paccuddharitvā añño adhiṭṭhātabbo. Etenupāyena vassasatampi pariharituṃ sakkā.
然而占有者虽为一人，占有行为却可在他人面前进行。于他人面前引起怀疑者，是言“我果真占有否？”所生疑虑者，意谓疑虑生起便由他人解除。若有人获得十物，期望尽皆自用者，不是所有物皆可占有。每日占有某一物，翌日收摄他物，则可占他物。由此方法，历经百年亦可保有。
Evaṃ appamattassa bhikkhuno siyā adhiṭṭhānavijahananti? Siyā. Sace hi ayaṃ pattaṃ aññassa vā deti, vibbhamati vā sikkhaṃ vā paccakkhāti, kālaṃ vā karoti, liṅgaṃ vāssa parivattati, paccuddharati vā, patte vā chiddaṃ hoti, adhiṭṭhānaṃ vijahati. Vuttampi cetaṃ –
问：如此勤慎比库能断灭占有欲否？答：能。若有人将物给予他人，分裂物件，显露教戒，作定时行为，变更标志，收摄之物毁坏，彼占有随之灭。
‘‘Dinnavibbhantapaccakkhā , kālaṃkiriyakatena ca;
云：『虽物已分裂为散，时日行为为因缘；』
Liṅgapaccuddharā ceva, chiddena bhavati sattama’’nti.
『标志被收摄者，毁坏则占有灭。』
Coraharaṇavissāsaggāhehipi vijahatiyeva. Kittakena chiddena adhiṭṭhānaṃ bhijjati? Yena kaṅgusitthaṃ nikkhamati ceva pavisati ca. Idañhi sattannaṃ dhaññānaṃ lāmakadhaññasitthaṃ, tasmiṃ ayacuṇṇena vā āṇiyā vā paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbo. Ayaṃ tāva ‘‘antodasāhaṃ adhiṭṭheti vikappetī’’ti ettha adhiṭṭhāne vinicchayo.
如盗窃信任之物亦同灭。用铁钩断裂占有乎？犹如用钩取出及挽入之物。今有粮食七担，粗米七担，中有不净谷或青稻于受持过程中，于二三日内方可再占有。此所谓“我占之七日而变化”之占有審判，遂断定于占有故。
Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ. Ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ vā vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti, tatopabhuti paribhogādayopi vaṭṭanti.
诳妄分为两种——现前的诳妄与远离的诳妄。何为现前的诳妄？于物体或现象中分别知晓单一多重性与存在与否，称说『此物』或『这些物』，或『这个物』、『这些物』，而后说『我为你陈说』，此即现前诳妄。它可用于敷设、享用、舍弃或担当，但非必然。若说『请为我保存、享用、舍弃，或随顺调整』，则称为追随其后的意念，且随之伴有使用及享受等事。
Aparo nayo – tatheva pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘tissassa bhikkhuno vikappemī’’ti vā ‘‘tissāya bhikkhuniyā sikkhamānāya sāmaṇerassa tissāya sāmaṇeriyā vikappemī’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā ‘‘tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.
另一种诳妄，亦复如是。于所分别知晓之物中，向某比库亲近指出『此物』、『这些物』、『这个物』、『这些物』，而转告五类同法人中某一人所好之名号，如称『为了比库提婆』或『为了比库尼提婆摩那』等，应称其诳妄。此亦可用于敷设，然在享受等方面绝不可用。针对该比库，则当说『请为比库提婆保存享用舍弃，随其适当而行』，此为其继承的意愿，随之亦伴发生享用等事。
Kathaṃ parammukhāvikappanā hoti? Pattānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo – ‘‘ko te mitto vā sandiṭṭho vā’’ti? Tato itarena purimanayeneva ‘‘tisso bhikkhūti vā…pe… tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammī’’ti vā…pe… ‘‘tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvattā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.
何为远离的诳妄？对物体同样分别知晓其单一多重性及存在，不论称说『此物』、『这些物』、『这个物』还是『这些物』，并说『我为你陈说该物』。则应这样问：『谁为你所见或所爱？』然后以别的陈述回应：『是三比库……或比库尼……或沙玛内拉』。再由该比库言说『我是那三比库所舍之者』或『是那比库尼、沙玛内拉所舍』，此为远离诳妄。至此，应对该比库说第二种现前诳妄教诲：『请为比库尼某处保存享用舍弃，随其适宜而行』，称为继承意念且伴有享受等情。
Imāsaṃ pana dvinnaṃ vikappanānaṃ nānākaraṇaṃ, avaseso ca vacanakkamo sabbo paṭhamakathinasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo saddhiṃ samuṭṭhānādīhīti.
上述两种诳妄各有不同缘由，其余语法细节悉集于本品第一次咖提那戒法讲述中，依此方法应当理解，整体合乎起始所述。
Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处的解释已完结。
2. Ūnapañcabandhanasikkhāpadavaṇṇanā二、不足五缀学处的解释
§609
609.Tena samayenāti ūnapañcabandhanasikkhāpadaṃ. Tattha na yāpetīti so kira yadi ariyasāvako nābhavissā, aññathattampi agamissā, evaṃ tehi ubbāḷho, sotāpannattā pana kevalaṃ sarīreneva na yāpeti, tena vuttaṃ – ‘‘attanāpi na yāpeti, puttadārāpissa kilamantī’’ti.
609.所谓当时，是指五分之一禁止戒。若修习不足，或堕落于不应堪者，则修行粗疏。于断除流入见之初果犹未圆满，尽管已获声闻果，仅凭身身行则不能完全持守戒律，故有言：『自己亦难持守，子女家庭尤甚如此』。
§612-3
612-3.Ūnapañcabandhanenāti ettha ūnāni pañca bandhanāni assāti ūnapañcabandhano, nāssa pañca bandhanāni pūrentīti attho, tena ūnapañcabandhanena. Itthambhūtassa lakkhaṇe karaṇavacanaṃ. Tattha yasmā abandhanassāpi pañca bandhanāni na pūrenti, sabbaso natthitāya, tasmā padabhājane ‘‘abandhano vā’’tiādi vuttaṃ . ‘‘Ūnapañcabandhanenā’’ti ca vuttattā yassa pañcabandhano patto hoti, tassa so apatto, tasmā aññaṃ viññāpetuṃ vaṭṭati. Bandhanañca nāmetaṃ yasmā bandhanokāse sati hoti, asati na hoti, tasmā tassa lakkhaṇaṃ dassetuṃ ‘‘abandhanokāso nāmā’’tiādi vuttaṃ.
612-613.所谓五分之一禁止戒，即五种戒法未圆满。若谓被称为五分之一禁止戒者，不是指实满五戒，而是指有所不满。因其中断除谓带有起时及止时，断时为有，非断时为无，故为标识称为“断除时机”。鉴于该五分未满，故以“断除之时机”之语标明。
Dvaṅgulā rāji na hotīti mukhavaṭṭito heṭṭhā dvaṅgulappamāṇā ekāpi rāji na hoti. Yassa dvaṅgulā rāji hotīti yassa pana tādisā ekā rāji hoti, so tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjuka-makacirajjukādīhi vā tipusuttakena vā bandhitabbo, taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭakena vā kenaci baddhasilesena vā paṭicchādetabbaṃ. So ca patto adhiṭṭhahitvā paribhuñjitabbo, sukhumaṃ vā chiddaṃ katvā bandhitabbo. Suddhehi pana madhusitthakalākhāsajjulasādīhi bandhituṃ na vaṭṭati. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭati. Mukhavaṭṭisamīpe pana pattavedhakena vijjhiyamāno kapālassa bahalattā bhijjati, tasmā heṭṭhā vijjhitabbo. Yassa pana dve rājiyo ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo. Esa tāva mattikāpatte vinicchayo.
两指长却不是法衣边缘的意思，口边两指长以及下方两指宽的部分也不是法衣边缘。所谓两指长的法衣边缘，乃是指具此度量的，有这种法衣边缘里面的法衣才算是法衣者。此法衣的边缘，应当用藤条膀子等经经书说明的织带或经织布条捆绑，捆绑以保护衣服不致散乱。此捆绑并非世俗粗布，也不应以染色牛皮条等绑扎。应将剥下的牛皮晒干后，配以石灰粉等绑缚。贴近口边的法衣边缘，可用藤条测出其长度，故应以下方测量。若有两条法衣边缘或口下宽四指长的，应给予两道捆绑。若有三条或长达六指的，应给予三道。若有四条或八指长的，应为四道。若五条或十指长，即便是已经受缚未受缚，都需辨别。此即为以泥盘判定法衣边缘之标准。
Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ce ayacuṇṇena vā āṇiyā vā lohamaṇḍalakena vā baddhāni maṭṭhāni honti, sveva patto paribhuñjitabbo, na añño viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalakena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti, ayaṃ apatto. Añño viññāpetabbo.
未受缚的法衣边缘若有五条或更多破损处，若系以牛皮革条或金属环系缚仍结实，应当得以继续使用，不须他人举报。若有一处有大破损，虽以金属环系缚却不牢固，与法衣贴合不紧，且不适当，则为过失，可由他人举报。
§615
615.Thero vattabboti patte ānisaṃsaṃ dassetvā ‘‘ayaṃ, bhante, patto pamāṇayutto sundaro therānurūpo, taṃ gaṇhathā’’ti vattabbo. Yo na gaṇheyyāti anukampāya na gaṇhantassa dukkaṭaṃ. Yo pana santuṭṭhiyā ‘‘kiṃ me aññena pattenā’’ti na gaṇhāti, tassa anāpatti. Pattapariyantoti evaṃ parivattetvā pariyante ṭhitapatto.
615. 长老应当检查法衣边缘，并说『长老尊者，此法衣边缘尺寸合适，庄严美观，适合长老穿著，应当收取。』若有人因慈悲不收他人，则为不善；若因心满意足而不受，且不在意他人法衣，则无过失。所谓法衣边缘周围，即是如此辨别周边及边缘法衣。
Na adeseti mañcapīṭhachattanāgadantakādike adese, na nikkhipitabbo. Yattha purimaṃ sundaraṃ pattaṃ ṭhapeti, tattheva ṭhapetabbo. Pattassa hi nikkhipanadeso ‘‘anujānāmi, bhikkhave, ādhāraka’’ntiādinā nayena khandhake vuttoyeva.
不能以下达命令方式对床铺、席子、伞、牙饰等作指示，也不可投入藏处。此前美观的法衣边缘须维持原处。法衣的置放指示如『我允许，比库们，此为依止处』之说法，已于律藏章节中收录。
Naabhogenāti yāgurandhanarajanapacanādinā aparibhogena na paribhuñjitabbo. Antarāmagge pana byādhimhi uppanne aññasmiṃ bhājane asati mattikāya limpetvā yāguṃ vā pacituṃ udakaṃ vā tāpetuṃ vaṭṭati.
所谓不可侵犯指用螺、鱼腥汁等恶品污染后，不得使用。若内室生病时不得与他人共食，若沾附泥土，应洗涤煮熬或浇水以净。
Na vissajjetabboti aññassa na dātabbo. Sace pana saddhivihāriko vā antevāsiko vā aññaṃ varapattaṃ ṭhapetvā ‘‘ayaṃ mayhaṃ sāruppo, ayaṃ therassā’’ti gaṇhāti, vaṭṭati. Añño vā taṃ gahetvā attano pattaṃ deti, vaṭṭati. ‘‘Mayhameva pattaṃ āharā’’ti vattabbakiccaṃ natthi.
不得遗弃他人法衣边缘，亦不可赠与。若有比库因信心坚定或留居者将他人法衣边缘置于末端，并断言‘此为我的法衣边缘，尊者此为我的尊者所用’，则允许。若他人取用此物，并归还原主，也可接受。若有人主张‘这完全是我的法衣边缘’，则无着力处理责任。
§617
617.Pavāritānanti ettha saṅghavasena pavāritaṭṭhāne pañcabandhaneneva vaṭṭati. Puggalavasena pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭatīti kurundiyaṃ vuttaṃ. Sesamettha uttānatthameva.
第六百一十七条：关于禁戒，此处谓由僧团集体依戒处所戒禁，五种约束完全施行。个别而言，禁戒处所即使不足五种约束，也可成立，此是库伦迪说法。这里余文与前文意旨相同。
Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
出溯、行为、非分别解脱、无意、不净过失、身语业、三心、三种苦受，分别如是。
Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 不足五缀学处的解释已完结。
3. Bhesajjasikkhāpadavaṇṇanā三、药品学处解释
§618
618.Tena samayenāti bhesajjasikkhāpadaṃ. Tattha attho, bhanteti rājā bhikkhū uyyuttappayutte therassa leṇatthāya pabbhāraṃ sodhente disvā ārāmikaṃ dātukāmo pucchi.
第六百一十八条：此称医师学戒。其意即，国王向比库询问长老因早起修行差别，为禅房所负担而净洁的情况，表明他希求施舍。
§619-21
619-21.Pāṭiyekkoti visuṃ eko. Mālākiteti katamāle mālādhare, kusumamālāpaṭimaṇḍiteti attho. Tiṇaṇḍupakanti tiṇacumbaṭakaṃ. Paṭimuñcīti ṭhapesi. Sā ahosi suvaṇṇamālāti dārikāya sīse ṭhapitamattāyeva therassa adhiṭṭhānavasena suvaṇṇapadumamālā ahosi. Tañhi tiṇaṇḍupakaṃ sīse ṭhapitamattameva ‘‘suvaṇṇamālā hotū’’ti thero adhiṭṭhāsi. Dutiyampi kho…pe…. Tenupasaṅkamīti dutiyadivaseyeva upasaṅkami.
第六百一十九至二十一条：标净即洁净、纯净、唯一。玛拉基特是戴花环之意。鲜花环坛之义。三梳包是三束捆合之意。置放即是安置。此为头戴金环之金莲花，长老以此庄严头顶，称之为金环。头顶仅置此三束梳包，长老以庄严为“应为金环”。第二天同样前来。
Suvaṇṇantiadhimuccīti ‘‘sovaṇṇamayo hotū’’ti adhiṭṭhāsi. Pañcannaṃ bhesajjānanti sappiādīnaṃ. Bāhulikāti paccayabāhulikatāya paṭipannā. Kolambepi ghaṭepītiettha kolambā nāma mahāmukhacāṭiyo vuccanti. Olīnavilīnānīti heṭṭhā ca ubhatopassesu ca gaḷitāni. Okiṇṇavikiṇṇāti sappiādīnaṃ gandhena bhūmiṃ khanantehi okiṇṇā, bhittiyo khanantehi upari sañcarantehi ca vikiṇṇā. Antokoṭṭhāgārikāti abbhantare saṃvihitakoṭṭhāgārā.
金环庄严之意为“应充满金质”。五种药草即皂荚等。丰富即依因缘丰富体证。器皿与瓮此处器皿名为大口斗。腐烂溶化指上下双面腐坏。掘地钻穴谓用皂荚等药草的气味掘土，穿越、四处往来也表此义。中间仓库指内部储藏。
§622
622.Paṭisāyanīyānīti paṭisāyitabbāni, paribhuñjitabbānīti attho. Bhesajjānīti bhesajjakiccaṃ karontu vā mā vā, evaṃ laddhavohārāni. ‘‘Gosappī’’tiādīhi loke pākaṭaṃ dassetvā ‘‘yesaṃ maṃsaṃ kappatī’’ti iminā aññesampi migarohitasasādīnaṃ sappiṃ saṅgahetvā dassesi. Yesañhi khīraṃ atthi, sappipi tesaṃ atthiyeva, taṃ pana sulabhaṃ vā hotu dullabhaṃ vā, asammohatthaṃ vuttaṃ. Evaṃ navanītampi.
第六百二十二条：应自护者，谓须受护持、应保护者之义。医药指医师之工作或物品，供给药物等交易。以“牛皂荚”等世俗明显者示意“谁败坏肉食”，以此向其他鹿野王者等示现其药草。若乳、药草俱有者，无论易得或难得，皆为利益不迷惑所说。至若新酥亦然。
Sannidhikārakaṃ paribhuñjitabbānīti sannidhiṃ katvā nidahitvā paribhuñjitabbāni. Kathaṃ? Pāḷiyā āgatasappiādīsu sappi tāva purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi nirāmisampi paribhuñjituṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaṃ paribhuñjitabbaṃ. Sattāhātikkame sace ekabhājane ṭhapitaṃ, ekaṃ nissaggiyaṃ. Sace bahūsu vatthugaṇanāya nissaggiyāni, pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Purebhattaṃ vā pacchābhattaṃ vā uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati; abbhañjanādīsu upanetabbaṃ. Sattāhātikkamepi anāpatti, anajjhoharaṇīyataṃ āpannattā. ‘‘Paṭisāyanīyānī’’ti hi vuttaṃ. Sace anupasampanno purebhattaṃ paṭiggahitanavanītena sappiṃ katvā deti, purebhattaṃ sāmisaṃ vaṭṭati. Sace sayaṃ karoti, sattāhampi nirāmisameva vaṭṭati. Pacchābhattaṃ paṭiggahitanavanītena pana yena kenaci katasappi sattāhampi nirāmisameva vaṭṭati. Uggahitakena kate pubbe vuttasuddhasappinayeneva vinicchayo veditabbo.
应当在使食物彻底临近时加以使用，即先做出临近，然后将其关闭，再予以使用。如何行？在巴利律中诸如酥等乳制品，对于过去的食物已归为妥收，使用时须以无余的方式使用，即先品尝时不带余味，之后为无余地使用，隔七天后才能使用无余食物。如果超过七天，在单独一餐中安置此物，则为一个应当放弃的物件；若为多物则为多件应放弃物，隔七天后才可用无余物使用。已取过去食物或后来存放食物，皆不可直接带走，应送至由他人工匠等更正利用。即使超过七天也无过失，是不应私自将其带走的。经说“应当蘸布净手”等。如若未经清洁，取用此前食物后以新涂脂品涂搽乳酪，使用则过去食物视为可用。自作，则隔七天仍应视为无余食用。后来食品虽由他人涂脂，但只要经过乳涂处理，隔七天仍属于无余食用。用已存之物，根据过去规矩清净乳品用法，应予断定其合规。
Purebhattaṃ paṭiggahitakhīrena vā dadhinā vā katasappi anupasampannena kataṃ sāmisampi tadahupurebhattaṃ vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati . Navanītaṃ tāpentassa hi sāmaṃpāko na hoti, sāmaṃpakkena pana tena saddhiṃ āmisaṃ na vaṭṭati. Pacchābhattato paṭṭhāya ca na vaṭṭatiyeva. Sattāhātikkamepi anāpatti, savatthukassa paṭiggahitattā, ‘‘tāni paṭiggahetvā’’ti hi vuttaṃ. Pacchābhattaṃ paṭiggahitehi kataṃ pana abbhañjanādīsu upanetabbaṃ. Purebhattampi ca uggahitakehi kataṃ ubhayesampi sattāhātikkame anāpatti. Eseva nayo akappiyamaṃsasappimhi. Ayaṃ pana viseso – yattha pāḷiyaṃ āgatasappinā nissaggiyaṃ, tattha iminā dukkaṭaṃ. Andhakaṭṭhakathāyaṃ kāraṇapatirūpakaṃ vatvā manussasappi ca navanītañca paṭikkhittaṃ, taṃ duppaṭikkhittaṃ, sabbaaṭṭhakathāsu anuññātattā. Parato cassa vinicchayopi āgacchissati.
对先食食物以奶油或酥涂抹密封制成的食物，若未经清洁制造，则属于过去食物可用。自制之物应视为无余物。因为新涂的奶油与过去食物相混合，不构成混杂，但蒙混时则与荤食不合用。以后再监视，亦不可用。即使超过七天，对以往食物可视作得当保存，有经语：“将这些食物取来”之说。后食与以前食物混用时，仍应送给能做酪的人进行利用。先食也应由有关人员处理，在两种情况下，七天之内不生违犯。此为不适当处理肉类食物之法。此有特殊之处：凡巴利律中所载过去食物应放弃者，此处诸违犯尤显严苛。在《暗钵论》对此因由有作比喻，且《大论》中有特说。后续亦有相关论断。
Pāḷiyaṃ āgataṃ navanītampi purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame nānābhājanesu ṭhapite bhājanagaṇanāya ekabhājanepi amissetvā piṇḍapiṇḍavasena ṭhapite piṇḍagaṇanāya nissaggiyāni. Pacchābhattaṃ paṭiggahitaṃ sappinayeneva veditabbaṃ. Ettha pana dadhiguḷikāyopi takkabindūnipi honti, tasmā taṃ dhotaṃ vaṭṭatīti upaḍḍhattherā āhaṃsu. Mahāsīvatthero pana ‘‘bhagavatā anuññātakālato paṭṭhāya takkato uddhaṭamattameva khādiṃsū’’ti āha. Tasmā navanītaṃ paribhuñjantena dhovitvā dadhitakkamakkhikākipillikādīni apanetvā paribhuñjitabbaṃ. Pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭati. Yaṃ tattha dadhigataṃ vā takkagataṃ vā taṃ khayaṃ gamissati, ettāvatā hi savatthukapaṭiggahitaṃ nāma na hotīti ayamettha adhippāyo. Āmisena saddhiṃ pakkattā pana tasmimpi kukkuccāyanti kukkuccakā. Idāni uggahetvā ṭhapitanavanīte ca purebhattaṃ khīradadhīni paṭiggahetvā katanavanīte ca pacchābhattaṃ tāni paṭiggahetvā katanavanīte ca uggahitehi katanavavīte ca akappiyamaṃsanavanīte ca sabbo āpattānāpattiparibhogāparibhoganayo sappimhi vuttakkameneva gahetabbo.
巴利中所载的新酥亦视为先食，使用时属于过去食物，无余食用。超过七天后，若用于多种食物计算，有一个未使用的食物，或以主食计数为一个，视作应放弃物。此也可依据巴利律规则加以查证。此处牛奶制丸剂和蜂蜜点滴都可有，应以此为准。修行长者曾言。大喜长者认为“世尊未准许时观察后食，基于失误咀嚼最上乘”，说由此涂抹奶油，且不得带有蜂蜜、蟋蟀、蚂蚁等物影响。先涂抹奶油后，应涂搽其他物品后再用。若欲使用，亦可底下相续食用。对此若涂抹或带有牛奶及涂搽，等其耗尽后，则不构成过去食物。若与荤食混合，则产生烦恼。以上则应由有关人员取证。今将过去食物与涂抹的食物一起取用，用于先食或后食，皆须按照规则办理，否则为违犯违制。
Telabhikkhāya paviṭṭhānaṃ pana bhikkhūnaṃ tattheva sappimpi navanītampi pakkatelampi apakkatelampi ākiranti, tattha takkadadhibindūnipi bhattasitthānipi taṇḍulakaṇāpi makkhikādayopi honti. Ādiccapākaṃ katvā parissāvetvā gahitaṃ sattāhakālikaṃ hoti, paṭiggahetvā ṭhapitabhesajjehi saddhiṃ pacitvā natthupānampi kātuṃ vaṭṭati. Sace vaddalisamaye lajji sāmaṇero yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ sāmisapākaṃ mocento aggimhi vilīyāpetvā parissāvetvā puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭati.
进入涂油比库集后，比库们当时涂抹乳酪和新酥，涂及与未涂之物，有奶油滴珠，有炒饭之类，又有饮食牦牛麦蜂蜜等。先烹熟后保存七天，得到取用后，按药物连同先食一起使用，不得加上水。如遇彰显时，羞涩的沙玛内拉可拾取撒落之米粒等，此时放出刚做成熟食，投入火中焚烧，保存后再烹食，即视为先食七天可用。
Telesu tilatelaṃ tāva purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame panassa bhājanagaṇanāya nissaggiyabhāvo veditabbo. Pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Purebhattaṃ tile paṭiggahetvā katatelaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya anajjhoharaṇīyaṃ hoti, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ tile paṭiggahetvā katatelaṃ anajjhoharaṇīyameva, savatthukapaṭiggahitattā, sattāhātikkamepi anāpatti, sīsamakkhanādīsu upanetabbaṃ. Purebhattaṃ vā pacchābhattaṃ vā uggahitakatilehi katatelepi eseva nayo.
在涂油食物中，芝麻油亦视为过去食物先食，同样可用于先食乳酪，隔七天食用后，不得带走，头面涂抹者应当带入使用。超过七天亦无过失。若取过去食物及芝麻油用于先食乳酪，后食视为不可随便带走，头面涂抹者需接受处理，也无过失。后食取芝麻油且不可随便带走，视为合法收藏，超过七天亦无过失，头面涂抹亦必带入使用。无论先食或后食取用芝麻油与芝麻油均为同理。
Purebhattaṃ paṭiggahitakatile bhajjitvā vā tilapiṭṭhaṃ vā sedetvā uṇhodakena vā temetvā katatelaṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati. Attanā katatelaṃ pana nibbaṭṭitattā purebhattaṃ nirāmisameva vaṭṭati. Sāmaṃpakkattā sāmisaṃ na vaṭṭati, savatthukapaṭiggahitattā pana pacchābhattato paṭṭhāya ubhayampi anajjhoharaṇīyaṃ, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Yadi pana appaṃ uṇhodakaṃ hoti abbhukkiraṇamattaṃ, abbohārikaṃ hoti, sāmapākagaṇanaṃ na gacchati. Sāsapatelādīsupi avatthukapaṭiggahitesu avatthukatilatele vuttasadisova vinicchayo.
取先食用芝麻油涂抹食物，打开或点燃芝麻壳或用温水浸泡，若未经清洁制造，则属于先食乳酪可用。自己制造的芝麻油因淤塞而视为过去食物，无余可用。与荤食混杂则不合规。虽视为合法收藏，后来发现先食和后食皆不可随意带走，头面涂抹者必须带入，超过七天亦无过失。若水温过低、水分过少，甚至干燥，属于不适用，肉类食物应重新计数。在食物收藏规条中讲解过奶油等调涂保存法。
Sace pana purebhattaṃ paṭiggahitānaṃ sāsapādīnaṃ cuṇṇehi ādiccapākena sakkā telaṃ kātuṃ, taṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva, sattāhātikkame nissaggiyaṃ. Yasmā pana sāsapamadhukacuṇṇādīni sedetvā eraṇḍakaṭṭhīni ca bhajjitvā eva telaṃ karonti, tasmā tesaṃ telaṃ anupasampannehi kataṃ purebhattaṃ sāmisampi vaṭṭati. Vatthūnaṃ yāvajīvikattā pana savatthukapaṭiggahaṇe doso natthīti. Attanā kataṃ sattāhaṃ nirāmisaparibhogeneva paribhuñjitabbaṃ. Uggahitakehi kataṃ anajjhoharaṇīyaṃ bāhiraparibhoge vaṭṭati, sattāhātikkamepi anāpatti.
如果用先前采用的烟熏蜂蜡和生油脂，经由火烤能制作油脂，这种先前制成的油脂连同烟熏蜂蜡都算得上是正当的。之后用后续所得之物和炉火加热煮制，持续达七日以上仍算无违犯。因在烟熏蜂蜡、蜜、灰等一起熬制分割后才制成油脂，这些油脂若未经过沾污，即便使用前制成油脂都算得正当。至于原料只要是适合正当制作完整油脂之取用，便无过失。自己制成的油脂若七日未沾污应继续合理享用。用其他取法所制作的油脂若属于外用则许可使用，即便超过七日也无过失。
Telakaraṇatthāya sāsapamadhukaeraṇḍakaṭṭhīni vā paṭiggahetvā kataṃ telaṃ sattāhakālikaṃ. Dutiyadivase kataṃ chāhaṃ vaṭṭati. Tatiyadivase kataṃ pañcāhaṃ vaṭṭati. Catuttha-pañcama-chaṭṭhasattāmadivase kataṃ tadaheva vaṭṭati. Sace yāva aruṇassa uggamanā tiṭṭhati, nissaggiyaṃ. Aṭṭhame divase kataṃ anajjhoharaṇīyaṃ. Anissaggiyattā pana bāhiraparibhoge vaṭṭati. Sacepi na karoti, telatthāya gahitasāsapādīnaṃ sattāhātikkamane dukkaṭameva. Pāḷiyaṃ pana anāgatāni aññānipi nāḷikeranimbakosambakakaramandaatasīādīnaṃ telāni atthi, tāni paṭiggahetvā sattāhaṃ atikkāmayato dukkaṭaṃ hoti. Ayametesu viseso. Sesaṃ yāvakālikavatthuṃ yāvajīvikavatthuñca sallakkhetvā sāmaṃpākasavatthukapurebhattapacchābhattapaṭiggahitauggahitakavatthuvidhānaṃ sabbaṃ vuttanayeneva veditabbaṃ.
为制油所用由烟蜡、蜜和灰等取材制作之油脂，效力可持续七日。第二日所制油脂能维持六日，第三日则五日，第四、第五、第六和第七日所制油脂，则与当日所制油脂效用相同。若延续至天明，仍算无违。第八天所制油脂若用其他非内部取法制作，则属于外用范围。若不使用，在七日烟蜡取材油脂中便生不善。巴利语中尚有尚未出现之他种油脂，如椰子、玫瑰叶、柑橘树、甘蔗皮、草叶等植物油脂，取用后亦不应超过七日，否则生不善。以上均有特殊差别。剩余物从始至终皆为合适原料，无论先取制品、后取制品、煮制、加热、所用取材法等关系，均应如上规则判断。
§623
623.Vasātelanti ‘‘anujānāmi, bhikkhave, vasāni bhesajjāni, acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa’’nti (mahāva. 262) evaṃ anuññātavasānaṃ telaṃ. Ettha ca ‘‘acchavasa’’nti vacanena ṭhapetvā manussavasaṃ sabbesaṃ akappiyamaṃsāna vasā anuññātā. Macchaggahaṇena ca susukāpi gahitā honti, vāḷamacchattā pana visuṃ vuttaṃ. Macchādiggahaṇena cettha sabbesampi kappiyamaṃsānaṃ vasā anuññātā. Maṃsesu hi dasamanaussa-hatthi-assa-sunakha-ahi-sīha-byaggha-dīpi-accha-taracchānaṃ maṃsāni akappiyāni. Vasāsu ekā manussavasāva. Khīrādīsu akappiyaṃ nāma natthi.
623.关于药用油脂，佛言：“我准许诸比库用作药物的油脂，包括牛油、鱼油、猪油和鹿油等”（大部262经文）。此类因佛所不准的油脂群中“牛油”一词，专指人类用途中所有不合戒律之肉油。牛鱼混合取材的猪油也被包括，且在文字中已说明鱼油被表示为清净可用之物。经巴利语法义，肉类取材此处包括所有不准的肉油。诸如猪肉中象、山牛、大象、狗、虎、狮、豹及鸟类的肉均属不正当油脂。在油脂类别中只有人类用油为合适毒净之物。乳制品等则不可算入不正物。
Anupasampannehi katanibbaṭṭitavasātelaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati. Pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Yaṃ pana tattha sukhumarajasadisaṃ maṃsaṃ vā nhāru vā aṭṭhi vā lohitaṃ vā hoti, taṃ abbohārikaṃ. Sace pana vasaṃ paṭiggahetvā sayaṃ karoti, purebhattaṃ paṭiggahetvā pacitvā parissāvetvā sattāhaṃ nirāmisaparibhogena paribhuñjitabbaṃ . Nirāmisaparibhogañhi sandhāya idaṃ vuttaṃ – ‘‘kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu’’nti (mahāva. 262). Tatrāpi abbohārikaṃ abbohārikameva. Pacchābhattaṃ pana paṭiggahituṃ vā kātuṃ vā na vaṭṭatiyeva. Vuttañhetaṃ –
未被违反戒律的油脂，其取材和制成均用烟熏蜂蜡制成，可持续七日仍算合规。用炉火烹煮后七日内仍应无违。若油脂中带有细腻如肉、筋、骨或血迹等杂质，则称为违背规定。如取用吠舍（俗人）或他人所有之油脂，自行烹煮制成先前烟熏蜂蜡油脂者，仍应在七天之内合理使用但不可违犯戒律。关于不正当使用戒律中详细说明曰：“在适当时间收取、加工和保存，合理使用油脂。”在此范围内亦算合规正当。然而不应用后续之煮熟油脂，亦不可取用未获允许之油脂材料。
‘‘Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattī’’ti.
佛言：“如在不合时、多余、过期或未妥善保存的油脂上加以取用和烹煮，则此种行为属于三种违犯之中最恶劣。若在不合时和过期状态下取用和烹煮，则属于两种违犯。若只在不合时取用和煮制，则为一种违犯。仅在合适时、适当加工和保存状态下取用和烹煮，则不构成违犯。”
Upatissattheraṃ pana antevāsikā pucchiṃsu – ‘‘bhante, sappinavanītavasāni ekato pacitvā nibbaṭṭitāni vaṭṭanti, na vaṭṭantī’’ti? ‘‘Na vaṭṭanti, āvuso’’ti. Thero kirettha pakkatelakasaṭe viya kukkuccāyati. Tato naṃ uttari pucchiṃsu – ‘‘bhante, navanīte dadhiguḷikā vā takkabindu vā hoti, etaṃ vaṭṭatī’’ti? ‘‘Etampi, āvuso, na vaṭṭatī’’ti. Tato naṃ āhaṃsu – ‘‘bhante, ekato pacitvā saṃsaṭṭhāni tejavantāni honti, rogaṃ niggaṇhantī’’ti? ‘‘Sādhāvuso’’ti thero sampaṭicchi.
长老乌巴提沙被问及：“师父，若混合多种奶油脂，先一同加热再制成油脂，这样制作油脂是允许的吗？”长老答：“不允许。”问者又问：“乳酪或蜂蜜是否允许？”长老答：“也不允许。”又问：“如果先一同熬制，油脂可保持鲜亮并有治疗疾病功效，这样是否允许？”长老肯定回答：“可以。”
Mahāsumatthero panāha – ‘‘kappiyamaṃsavasā sāmisaparibhoge vaṭṭati, itarā nirāmisaparibhoge vaṭṭatī’’ti. Mahāpadumatthero pana ‘‘idaṃ ki’’nti paṭikkhipitvā ‘‘nanu vātābādhikā bhikkhū pañcamūlakasāvayāguyaṃ acchasūkaratelādīni pakkhipitvā yāguṃ pivanti, sā tejussadattā rogaṃ niggaṇhātī’’ti vatvā ‘‘vaṭṭatī’’ti āha.
长老大须摩曾说：『肉食中，合适食用的是家养肉品，不合适的是野外肉品。』大埔须达长老则回避了“这是什么”的问题，说道：『难道比库们因风寒病痛，食用五根毒类的血肉如猪肉等，饮食这样的肉品，由于其所含的火气，因而阻碍疾病的消除吗？』并次第说这合适食用。
Madhu nāma makkhikāmadhūti madhukarīhi nāma madhumakkhikāhi khuddakamakkhikāhi bhamaramakkhikāhi ca kataṃ madhu. Taṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaparibhogameva vaṭṭati. Sattāhātikkame sace silesasadisaṃ mahāmadhuṃ khaṇḍaṃ khaṇḍaṃ katvā ṭhapitaṃ, itaraṃ vā nānābhājanesu, vatthugaṇanāya nissaggiyāni. Sace ekameva khaṇḍaṃ, ekabhājane vā itaraṃ ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, arumakkhanādīsu upanetabbaṃ. Madhupaṭalaṃ vā madhusitthakaṃ vā sace madhunā amakkhitaṃ parisuddhaṃ, yāvajīvikaṃ. Madhumakkhitaṃ pana madhugatikameva. Cīrikā nāma sapakkhā dīghamakkhikā, tumbalanāmikā ca aṭṭhipakkhā kāḷamahābhamarā honti, tesaṃ āsayesu niyyāsasadisaṃ madhu hoti, taṃ yāvajīvikaṃ.
所谓蜂蜜，是由蜂群所采集，包含蜜蜂、小蜂及黄蜂等多种蜂类所制之蜜。此前所食用的是家养蜂蜜，也称家养蜜品。吃饱后，则改以野外蜂蜜为常食。超过一周时，如积聚大量的优质蜂蜜，可分块陈放，使其分别用于各种食物以便计算，但这些属于必须舍弃的物品。若只有一块，无论单独食用或余部分均属舍弃。此类蜂蜜应依所讲规定管理，需放置于蜂窝、蜜房等处。蜂盖或蜂蜡若蜜未掏空仍清净，则视为可留存的活蜜。
Phāṇitaṃ nāma ucchumhā nibbattanti ucchurasaṃ upādāya apakkā vā avatthukapakkā vā sabbāpi avatthukā ucchuvikati phāṇitanti veditabbā. Taṃ phāṇitaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Sattāhātikkame vatthugaṇanāya nissaggiyaṃ. Bahū piṇḍā cuṇṇetvā ekabhājane pakkhittā honti ghanasannivesā, ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, gharadhūpanādīsu upanetabbaṃ. Purebhattaṃ paṭiggahitena aparissāvitaucchurasena kataphāṇitaṃ sace anupasampannena kataṃ, sāmisampi vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati. Pacchābhattato paṭṭhāya pana savatthukapaṭiggahitattā anajjhoharaṇīyaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ aparissāvitapaṭiggahitena katampi anajjhoharaṇīyameva, sattāhātikkamepi anāpatti. Esa nayo ucchuṃ paṭiggahetvā kataphāṇitepi. Purebhattaṃ pana parissāvitapaṭiggahitakena kataṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sayaṃkataṃ purebhattampi nirāmisameva. Pacchābhattaṃ parissāvitapaṭiggahitena kataṃ pana nirāmisameva sattāhaṃ vaṭṭati. Uggahitakakataṃ vuttanayameva. ‘‘Jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī’’ti mahāaṭṭhakathāyaṃ vuttaṃ.
所谓蜂窝，是由蜂以蜂浆凝连制成的巢穴，依蜂房位置分为上部或下部，均属蜂巢之部分，即是蜂窝。此前所食用的是家养蜂窝，也称家养的蜂巢。吃饱后，则改以野外蜂窝为常食。超过一周时，用于计算食物的蜂窝须舍弃。许多人曾分食蜂窝后，因其质地浓密，造成了一定的固定，故只算一块舍弃。依照所讲规定，应明了管理，放置家中熏香等处。若未经保存的家养蜂窝含蜂浆且未去除蜂蜜，仍视作家养蜂窝。自行采集的野外蜂窝，则为野外蜂窝。长蜂俗称横长蜂，短蜂俗称翼短黑蜂，其巢中的蜂蜜视其习性，可留存为野外生涯常用之蜜。
Mahāpaccariyaṃ pana ‘‘etaṃ savatthukapakkaṃ vaṭṭati, no vaṭṭatī’’ti pucchaṃ katvā ‘‘ucchuphāṇitaṃ pacchābhattaṃ novaṭṭanakaṃ nāma natthī’’ti vuttaṃ, taṃ yuttaṃ. Sītudakena kataṃ madhukapupphaphāṇitaṃ purebhattaṃ sāmisaṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sattāhātikkame vatthugaṇanāya dukkaṭaṃ. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikaṃ. Khaṇḍasakkharaṃ pana khīrajallikaṃ apanetvā sodhenti, tasmā vaṭṭati. Madhukapupphaṃ pana purebhattaṃ allaṃ vaṭṭati, bhajjitampi vaṭṭati. Bhajjitvā tilādīhi missaṃ vā amissaṃ vā katvā koṭṭitampi vaṭṭati. Yadi pana taṃ gahetvā merayatthāya yojenti, yojitaṃ bījato paṭṭhāya na vaṭṭati. Kadalī-khajjūrī-amba-labuja-panasa-ciñcādīnaṃ sabbesaṃ yāvakālikaphalānaṃ phāṇitaṃ yāvakālikameva. Maricapakkehi phāṇitaṃ karonti, taṃ yāvajīvikaṃ.
长老大般毗则问：『这种蜂窝采自家养还是野外？是否可食用？』回答说：『蜂窝采自野外，则为家养者少有，蜂窝采自野外后不算生新鲜蜂窝。』此说合宜。用冷水洗净的花蜜香型家养蜂窝，可作为家养食用。吃饱后则改以野生蜂窝为食。超过一周时，计算时视为舍弃。以乳汁加入制成的蜂蜜，虽为当时新鲜，仍可食用。以碎糖蜜加入乳水调和后，亦可食用。蜂蜜块部分以芝麻或其他成分调和，也应视为可食用。若将之收藏至发酵腐坏，则作为种子储藏后不宜食用。芭蕉、椰枣、柿子、番石榴等热带水果之蜂蜜，其成熟期很短，故仅限于当季可食用。用辣椒壳包裹之蜂窝，则当作野外蜂窝。
Tāni paṭiggahetvāti sacepi sabbānipi paṭiggahetvā eka ghaṭe avinibbhogāni katvā nikkhipati , sattāhātikkame ekameva nissaggiyaṃ. Vinibhuttesu pañca nissaggiyāni. Sattāhaṃ pana anatikkāmetvā gilānenapi agilānenapi vuttanayeneva yathāsukhaṃ paribhuñjitabbaṃ. Sattavidhañhi odissaṃ nāma – byādhiodissaṃ, puggalodissaṃ, kālodissaṃ, samayodissaṃ, desodissaṃ, vasodissaṃ, bhesajjodissanti.
若将这些蜂蜜全数收集，储存在同一容器内，且没有过度食用，一周计算时视为舍弃一份。其他部分则分为五类舍弃品。超过一周，可随意自由消费，无论病者或健康者皆同。称为七种蜂窝毒瘤——病蜂窝、个人蜂窝、时节蜂窝、季节蜂窝、地方蜂窝、住所蜂窝及药蜂窝。
Tattha byādhiodissaṃ nāma – ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita’’nti (mahāva. 264) evaṃ byādhiṃ uddissa anuññātaṃ, taṃ teneva ābādhena ābādhikassa vaṭṭati, na aññassa. Tañca kho kālepi vikālepi kappiyampi akappiyampi vaṭṭatiyeva.
其中所谓病蜂窝，是指某种传染病蜂窝。如长部大经（264卷）所说：『我宣说，比库们！人间传染病之蜂窝，含有的是有害的肉和血。』此话是指传染病蜂窝专为患病之蜂群所有，不为他蜂所食用。且其在不同时间，生病与痊愈阶段，合宜与不宜之状态均有所不同。
Puggalodissaṃ nāma – ‘‘anujānāmi, bhikkhave, romanthakassa romanthanaṃ. Na ca, bhikkhave, bahimukhadvāraṃ nīharitvā ajjhoharitabba’’nti (cūḷava. 273) evaṃ puggalaṃ uddissa anuññātaṃ, taṃ tasseva vaṭṭati, na aññassa.
“关于个人的允许”，文中说：“我允许，比库们，肢体的扭转。且比库们，不应将外侧的门关闭，应当向前拨开。”这是说此人未经特别允许，仅限于此事，适用该规则，不可扩大至他事。
Kālodissaṃ nāma – ‘‘anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattika’’nti (mahāva. 268) evaṃ ahinā daṭṭhakālaṃ uddissa anuññātaṃ, taṃ tasmiṃyeva kāle appaṭiggahitakampi vaṭṭati, na aññasmiṃ.
“关于时间的允许”，文中说：“我允许，比库们，四种大难得的给予——蓄藏、解除、运输、陶器。”这是说若非特定日子所授予的，适用当时所限的允许，其中未被接受的不得延续至其他时间。
Samayodissaṃ nāma – ‘‘gaṇabhojane aññatra samayā’’tiādinā (pāci. 217) nayena taṃ taṃ samayaṃ uddissa anuññātā anāpattiyo, tā tasmiṃ tasmiṃyeva samaye anāpattiyo honti, na aññadā.
“关于时节的允许”，文说：“聚会饮食除特定时节之外不得。”以此规则，特定时间内获准的不当行为仅限于那个时间，不能在其他任何时候适用。
Desodissaṃ nāma – ‘‘anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada’’nti (mahāva. 259) evaṃ paccantadese uddissa anuññātāni upasampadādīni, tāni tattheva vaṭṭanti, na majjhimadese.
“关于地点的允许”，文说：“我允许，比库们，在边境地区，由律师众通过规定制订僧团服制。”如是边疆地区的规定许可，许可法在该地有效，而不能推广至中部地区。
Vasodissaṃ nāma – ‘‘anujānāmi, bhikkhave, vasāni bhesajjānī’’ti (mahāva. 262) evaṃ vasānāmena anuññātaṃ , taṃ ṭhapetvā manussavasaṃ sabbesaṃ kappiyākappiyavasānaṃ telaṃ taṃtadatthikānaṃ telaparibhogena paribhuñjituṃ vaṭṭati.
“关于衣服的允许”，文说：“我允许，比库们，衣服。”对此，用衣服名称所授予的许可，基于人间所有的合法允许衣物，用于涂饰油脂保护衣物，依此权限可自由享用。
Bhesajjodissaṃ nāma – ‘‘anujānāmi, bhikkhave, pañca bhesajjānī’’ti (mahāva. 260-261) evaṃ bhesajjanāmena anuññātāni āhāratthaṃ pharituṃ samatthāni sappinavanītatelamadhuphāṇitanti. Tāni paṭiggahetvā tadahupurebhattaṃ yathāsukhaṃ pacchābhattato paṭṭhāya sati paccaye vuttanayeneva sattāhaṃ paribhuñjitabbāni.
“关于药物的允许”，文说：“我允许，比库们，五种药物。”因授予药物的许可，包括净油、搓油、蜂蜜和香料等，皆可为饮食使用。在遵守条件下，合理取用并保持明智，饮食时内外适合均可享用达七天。
§624
624.Sattāhātikkante atikkantasaññī nissaggiyaṃ pācittiyanti sacepi sāsapamattaṃ hoti sakiṃ vā aṅguliyā gahetvā jivhāya sāyanamattaṃ nissajjitabbameva, pācittiyañca desetabbaṃ.
624.超过七天界限而执意持戒之人为已犯尼萨耆亚巴吉帝亚戒。即使仅略微触犯，如用指尖触及舌头，持续时间达晚朝，仍应弃置，并须受巴吉帝亚戒责。
Na kāyikena paribhogena paribhuñjitabbanti kāyo vā kāye aru vā na makkhetabbaṃ. Tehi makkhitāni kāsāvakattarayaṭṭhiupāhanapādakathalikamañcapīṭhādīnipi aparibhogāni. ‘‘Dvāravātapānakavāṭesupi hatthena gahaṇaṭṭhānaṃ na makkhetabba’’nti mahāpaccariyaṃ vuttaṃ. ‘‘Kasāve pana pakkhipitvā dvāravātapānakavāṭāni makkhetabbānī’’ti mahāaṭṭhakathāyaṃ vuttaṃ.
不可以身体接触而食用（禁食之物），无论是自身肢体还是衣服，皆不可碰触。所谓“衣服”指的是猩红袈裟、内穿衣、下裳、托鞋、座席等无所使用者。经典中云："门扇及门框不可用手推之"，大注疏解释，“衣服投入衣缸中后，门扇及门框方可推抹。”
Anāpatti antosattāhaṃ adhiṭṭhetīti sattāhabbhantare sappiñca telañca vasañca muddhanitelaṃ vā abbhañjanaṃ vā madhuṃ arumakkhanaṃ phāṇitaṃ gharadhūpanaṃ adhiṭṭheti, anāpatti. Sace adhiṭṭhitatelaṃ anadhiṭṭhitatelabhājane ākiritukāmo hoti, bhājane ce sukhumaṃ chiddaṃ paviṭṭhaṃ paviṭṭhaṃ telaṃ purāṇatelena ajjhottharīyati, puna adhiṭṭhātabbaṃ. Atha mahāmukhaṃ hoti, sahasāva bahutelaṃ pavisitvā purāṇatelaṃ ajjhottharati, puna adhiṭṭhānakiccaṃ natthi. Adhiṭṭhitagatikameva hi taṃ hoti, etena nayena adhiṭṭhitatelabhājane anadhiṭṭhitatelākiraṇampi veditabbaṃ.
无过失者，在七天内持护药膏、油脂或凡是香油、药膏、蜂蜜、乳液、糕膏等护持，是无过失。若护持的油膏具有食用之意，或于食用时使用精细破损开放的新油，用陈旧油加热复用时，则应再度持护。若大口状涌入大量油脂使陈旧油加热，则不复须再持护。其理亦即如此，故持护与非持护油膏应有所分别辨察。
§625
625.Vissajjetīti ettha sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭati. Sace yena paṭiggahitaṃ, so itaraṃ bhaṇati – ‘‘āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tva’’nti. So ca paribhogaṃ na karoti, kassa āpatti? Na kassacipi āpatti . Kasmā? Yena paṭiggahitaṃ tena vissajjitattā, itarassa appaṭiggahitattā.
625.所谓“弃置”，若两人所持护物某一未破损，且同于七天内皆无过失，但不能共用。若一人所持护物，告另一人“朋友，请享用此油直至七天”，而该人未使用，则无过失。此无过失理，因持护物被弃置，他人未触犯过失。
Vinassatīti aparibhogaṃ hoti. Cattenātiādīsu yena cittena bhesajjaṃ cattañca vantañca muttañca hoti, taṃ cittaṃ cattaṃ vantaṃ muttanti vuccati. Tena cittena puggalo anapekkhoti vuccatti, evaṃ anapekkho sāmaṇerassa datvāti attho. Idaṃ kasmā vuttaṃ? ‘‘Evaṃ antosattāhe datvā pacchā labhitvā paribhuñjantassa anāpattidassanattha’’nti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘nayidaṃ yācitabbaṃ, antosattāhe dinnassa hi puna paribhoge āpattiyeva natthi. Sattāhātikkantassa pana paribhoge anāpattidassanatthamidaṃ vutta’’nti. Tasmā evaṃ dinnaṃ bhesajjaṃ sace sāmaṇero abhisaṅkharitvā vā anabhisaṅkharitvā vā tassa bhikkhuno natthukammatthaṃ dadeyya, gahetvā natthukammaṃ kātabbaṃ. Sace bālo hoti, dātuṃ na jānāti, aññena bhikkhunā vattabbo – ‘‘atthi te, sāmaṇera, tela’’nti ‘‘āma, bhante, atthī’’ti. ‘‘Āhara, therassa bhesajjaṃ karissāmā’’ti. Evampi vaṭṭati. Sesaṃ uttānatthameva.
“损坏”即无所使用。比喻捏成球的药膏，以特定方式轻压使其成球状，即“成球、球体与轻垫”称为“球”。以此心执所施予者无所过失，故比喻沙玛内拉得药膏后无所过失。缘何如是？为“此乃示现七天内给予后不再过失”。大师苏摩长老说，“故于七天内予后复取仍无过失。惟七天界限中食用仍无过失示现”。大师大蒲摩亦称，“非应请求者，七天内所施给予复食无过失。唯七天尔后复食为他人过失之观现”。所以，若沙玛内拉接受药膏，经思量或未思量，均无须令其付还使用。若其为愚痴不知还需予戒，及由他比库告知，“汝具此油”，沙玛内拉答言“有此，尊者”，且同意“汝具此，尊者”，如是，则能用其主尊者之药膏。此为终局标准。
Kathinasamuṭṭhānaṃ, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, · 等起同咖提那衣；属不作为犯；不因想而免；无心亦犯；为制罪；以身业、语业成犯。
Ticittaṃ, tivedananti.
三心即三重痛苦（词义详见注释）
Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药品学处解释完毕。
4. Vassikasāṭikasikkhāpadavaṇṇanā四、雨浴衣学处解释
§626
626.Tena samayenāti vassikasāṭikasikkhāpadaṃ. Tattha vassikasāṭikā anuññātāti cīvarakkhandhake visākhāvatthusmiṃ (mahāva. 349 ādayo) anuññātā. Paṭikaccevāti pureyeva.
第626条。所谓寒暑衣年期戒。在此所谓寒暑衣，意指袈裟聚藏《维萨卡经》（大毗婆沙论第349节起）中所说的未经许可的寒暑衣。所谓返还，即如以前一样返还。
§627
627.Māso seso gimhānanti catunnaṃ gimhamāsānaṃ eko pacchimamāso seso. Katvāti sibbanarajanakappapariyosānena niṭṭhapetvā. Karontena ca ekameva katvā samaye adhiṭṭhātabbaṃ, dve adhiṭṭhātuṃ na vaṭṭanti.
第627条。所谓月数余即四个阴历月中的一个西方的月剩余。所谓作意，是指通过缠绕棉纱与生叶纸等完成。由作意者在当时仅作一件，不能作二件以上。
Atirekamāse sese gimhāneti gimhānanāmake atirekamāse sese.
所谓在额外的月余中剩余的月分，谓之月余。
Atirekaddhamāsesese gimhāne katvā nivāsetīti ettha pana ṭhatvā vassikasāṭikāya pariyesanakkhettaṃ karaṇakkhettaṃ nivāsanakkhettaṃ adhiṭṭhānakkhettanti catubbidhaṃ khettaṃ, kucchisamayo piṭṭhisamayoti duvidho samayo, piṭṭhisamayacatukkaṃ kucchisamayacatukkanti dve catukkāni ca veditabbāni.
所谓在额外半年中剩余的月中完成缠绕并放置，即此处所说的寒暑衣的维修区、缠绕区、存放区和状物区，为四类区。缠绕时间与放置时间为两种时间段，缠绕时间的四种和放置时间的四种，合计应分为两组四类。
Tattha jeṭṭhamūlapuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kāḷapakkhuposathā, ayameko addhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭati. Kāḷapakkhuposathassa pacchimapāṭipadadivasato paṭṭhāya yāva āsāḷhīpuṇṇamā, ayameko addhamāso pariyesanakaraṇanivāsanānaṃ tiṇṇampi khettaṃ. Etasmiñhi antare pariyesituṃ kātuṃ nivāsetuñca vaṭṭati, adhiṭṭhātuṃyeva na vaṭṭati. Āsāḷhīpuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime cattāro māsā pariyesanakaraṇanivāsanādhiṭṭhānānaṃ catunnaṃ khettaṃ. Etasmiñhi antare aladdhaṃ pariyesituṃ laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca vaṭṭati. Idaṃ tāva catubbidhaṃ khettaṃ veditabbaṃ.
以深根满月之日开始至后半月布薮戒期为止，此为半月，为维修区与缠绕区。于此期间外，不允许收取寒暑衣，也不允许存放或放置。以布薮戒期后半月至阿夏满月之日为止，此为半月，为维修、缠绕和存放三者交界地。于此期间可收取、制作、存放，但仅限放置不可。以阿夏满月之日至迦蒂加满月之日为止，为四个月维修、缠绕、制作与存放区。于此期间可收取、制作、存放。此为四类区，当如是分明。
Kattikapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva jeṭṭhamūlapuṇṇamā, ime satta māsā piṭṭhisamayo nāma. Etasmiñhi antare ‘‘kālo vassikasāṭikāyā’’tiādinā nayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa iminā sikkhāpadena nissaggiyaṃ pācittiyaṃ. ‘‘Detha me vassikasāṭikacīvara’’ntiādinā nayena viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa imināva sikkhāpadena nissaggiyaṃ pācittiyaṃ . Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. Vuttañhetaṃ parivāre –
以迦蒂加满月日起至深根满月日止，为七个月放置期。于此期间，若因时间发生被视为寒暑衣期间者，如因不明禁地而丢弃寒暑衣，则依此戒律为必受戒罚罪名之失戒。若因『将寒暑衣交给我』等原因作意而非法丢弃者，依不同罪名亦应受戒罚。若因他人理由丢弃者，依此戒律亦受戒罚罚条。若因通报而丢弃者，不受犯戒。以上内容即随文所述之义。
‘‘Mātaraṃ cīvaraṃ yāce, no ca saṅghe pariṇataṃ;
『向母亲乞衣服，不属于僧团的规定』，
Kenassa hoti āpatti, anāpatti ca ñātake;
不因何人而有过失，亦不因亲属而无过失；
Pañhā mesā kusalehi cintitā’’ti. (pari. 481);
此问题以善巧思惟已被思考』（经律义，481）；
Ayañhi pañho imamatthaṃ sandhāya vuttoti. Evaṃ piṭṭhisamayacatukkaṃ veditabbaṃ.
此问题即是为明确此义而提出。因此应知衣着季节的四类划分。
Jeṭṭhamūlapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime pañca māsā kucchisamayo nāma. Etasmiñhi antare vuttanayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa vattabhede dukkaṭaṃ. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti, ime pana sacepi attano aññātakaappavāritā honti, vattabhedo natthi, tesu satuppādakaraṇassa anuññātattā. Viññatiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Idaṃ pana pakatiyā vassikasāṭikadāyakesupi hotiyeva. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa iminā sikkhāpadena anāpatti. Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. ‘‘Na vattabbā detha me’’ti idañhi pariyesanakāle aññātakaappavāriteyeva sandhāya vuttaṃ. Evaṃ kucchisamayacatukkaṃ veditabbaṃ.
长月圆满时起，以后依次至季节圆满日，这五个月名为结集时期。在此期间，按照律文规定，禁止因亲属的接触而导致授戒衣裳的掉落赘累。有些人在此前就布施季节衣裳，若其亲属因接触而导致脱落，则无犯戒责，因为此为授衣时的允许行为。对知道此事而脱落者，当以不受戒派罚的巴吉帝亚罪责制裁。否则布施季节衣献者亦是如此。若因亲属接触而导致掉落，依戒条毕竟无过失。知道而脱落者，凭知情亦无过失。『不可给我』此语在搜求时，显明只针对亲属接触。由此可知衣着季节的四类划分，应如是了解。
Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti.
裸体者用水浇洒身体，即为犯了严重过失。此处因未积数水，不能算为用水沐浴的净仪，应依每次使用的水量区分犯戒轻重。此人隐蔽处用掉落的天空水洗浴。类似水盆、浴具中沾水洗浴者，皆不犯戒。
Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā. Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā. Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati. Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti. Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati. Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ. Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā. Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati. Kasmā? ‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti (mahāva. 358) hi vuttaṃ. Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti. ‘‘Dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti (pārā. 462) ca vuttaṃ. Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā, dasāhe appahonte cīvarakālaṃ nātikkametabbā.
所谓“在雨季期间剃度”，指的是如果因雨季期间的沙弥衣被弄湿，在雨季的最后一个月脱去，待下一个雨季第一个月剪去须发并于该月的末日剃度，即在雨季结束的最后一天完成剃发。雨季的沙弥衣应当洗净妥善收藏保存。若未按规矩，未曾剃度，或剃度后未修过几个月，雨季结束日未能完成剃度者，将获得两个月的豁免，须在雨季开始日完成剃度。若因正当理由或某种平和原因未剃度，则可获得两个月至四个月不等的豁免。若在卡提卡月受到严格阻碍，最长豁免期为四个月，总计十个月。之后，依记忆剃度并割根本衣，仅有一个月的豁免期，合计为十一月。若因某种原因，在初十五日前剃度，且雨季沙弥衣依旧完好且未脱落，则不必考虑何时剃度，此事在注释中未多加讨论。实际情况是从剃度的前一天算起，必在该雨季的最后一天完成剃度。若超过了雨季十天，则必须立即剃度；若少于十天，则不动剃度时间。为何如此？经中云：“比库们，我允许不动冲洗三衣，但雨季沙弥衣必须在四个月雨季期间保存，之后方可冲洗。”因此，从雨季沙弥衣的保管方面来说，超过十天剃度都无过失。又云：“必须佩带超过十天的额外衣服。”因此，在初十五日前直到雨季之末完成剃度，如经文中所说，若未超过十天，则不得提前脱衣。
Tattha siyā ‘‘vassānaṃ cātumāsaṃ adhiṭṭhātu’’nti vacanato ‘‘cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī’’ti. Yadi evaṃ, ‘‘kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu’’nti vuttaṃ sāpi, ca dasāhaṃ atikkāmetabbā siyā. Evañca sati ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti idaṃ virujjhati. Tasmā yathāvuttameva gahetabbaṃ, aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ. Apica kurundiyampi nissaggiyāvasāne vuttaṃ – ‘‘kadā adhiṭṭhātabbā? Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī’’ti.
关于“必须在雨季四个月期间完成剃度”的说法，意指“必须在四个月的任何时间完成”，这很合理。若仍延迟至受到疾病阻碍期间才剃度，超过十天也是不允许的。再者，关于“必须佩带超过十天的额外衣服”的规矩，应严格遵守。因而应照经文指示完成剃度，若找到其他无碍的理由，可放弃剃度。关于使用依兰纱（kurundiyampi）作为遗弃衣物的终期，也有规矩曰：“何时应剃度？从剃度前一天算起，必在该雨季最后一日完成剃度，若未完成，则须等至卡提卡月满月时才能获得豁免。”
§630
630.Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma. Sesamettha uttānameva.
630.所谓“不割断衣服”，专指雨季沙弥衣。此令规定，裸体沐浴时不计过失。在此，也提到大僧团雨季沙弥衣的保管之规，称为“浴时不洁衣”之名。以上即为该条目的解释。
Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
割断六衣时的过失，包含：行为不当、忘记许可、不觉察的误割、犯错、身体和言语的过失、同时犯三个过失、三重痛苦等。
Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā. · 雨浴衣学处解释完毕。
5. Cīvaraacchindanasikkhāpadavaṇṇanā五、夺衣学处解释
§631
631.Tena samayenāti cīvaraacchindanasikkhāpadaṃ. Tattha yampi tyāhanti yampi te ahaṃ. So kira ‘‘mama pattacīvaraupāhanapaccattharaṇāni vahanto mayā saddhiṃ cārikaṃ pakkamissatī’’ti adāsi. Tenevamāha. Acchindīti balakkārena aggahesi, sakasaññāya gahitattā panassa pārājikaṃ natthi, kilametvā gahitattā āpatti paññattā.
631.此为割断衣服的戒律戒断。当中所说的割断，是指修行人割断并放弃衣物的行为。这是因为此人曾言：‘我曾携带袈裟，准备与之同行。’因此称为割断。割断是指强力扯断，但若只是表面抓住，则不犯巴拉基咖戒，抓取但保留连贯部分则属犯过失戒。
§633
633.Sayaṃ acchindati nissaggiyaṃ pācittiyanti ekaṃ cīvaraṃ ekābaddhāni ca bahūni acchindato ekā āpatti. Ekato abaddhāni visuṃ visuṃ ṭhitāni ca bahūni acchindato ‘‘saṅghāṭiṃ āhara, uttarāsaṅgaṃ āharā’’ti evaṃ āharāpayato ca vatthugaṇanāya āpattiyo. ‘‘Mayā dinnāni sabbāni āharā’’ti vadatopi ekavacaneneva sambahulā āpattiyo.
633.自己割断属于弃捐戒，一件衣物整体割断，或多件衣物部分割断，都构成一条过失。若一件衣物割断，而多件衣物部分割断，视为多条过失。割断的过失包括有意拿取桑喀帝、上衣等物，引发过失。即使说‘这些东西都是我自己给予的’，但实际上仍属多条过失。
Aññaṃ āṇāpeti āpatti dukkaṭassāti ‘‘cīvaraṃ gaṇhā’’ti āṇāpeti, ekaṃ dukkaṭaṃ. Āṇatto bahūni gaṇhāti, ekaṃ pācittiyaṃ ‘‘saṅghāṭiṃ gaṇha, uttarāsaṅgaṃ gaṇhā’’ti vadato vācāya vācāya dukkaṭaṃ. ‘‘Mayā dinnāni sabbāni gaṇhā’’ti vadato ekavācāya sambahulā āpattiyo.
他人所犯的过失称为恶行，譬如说“拿取袈裟”，这是一个恶行。拿取多件称为多件，称为恶行的是犯了一条戒犯。拿取如“拿取僧袍、上衣”这样一语语的恶行，称为单一戒犯。多件时说“我所授与的所有皆可拿取”，则是多种过失。
§634
634.Aññaṃ parikkhāranti vikappanupagapacchimacīvaraṃ ṭhapetvā yaṃ kiñci antamaso sūcimpi. Veṭhetvā ṭhapitasūcīsupi vatthugaṇanāya dukkaṭāni. Sithilaveṭhitāsu evaṃ. Gāḷhaṃ katvā baddhāsu pana ekameva dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sūcighare pakkhittāsupi eseva nayo. Thavikāya pakkhipitvā sithilabaddha gāḷhabaddhesu tikaṭukādīsu bhesajjesupi eseva nayo.
在某些情况下，带有装饰的、修补过的、附有插针的袈裟等物品被视为恶行。用穿绉之布绑着的也是恶行。对于松散缝制的，若扎紧绑好则视为一件恶行，大戒经中有此大般若说法。插针的衣物旁放着插针，也应视为如此。缠绕于粗布结节之处或绑定三重布等药物，也应视为同样原则。
§635
635.Sovā detīti ‘‘bhante, tumhākaṃyeva idaṃ sāruppa’’nti evaṃ vā deti, atha vā pana ‘‘āvuso, mayaṃ tuyhaṃ ‘vattapaṭipattiṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī’ti cīvaraṃ adamha, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī’’ti evamādīni vutto ‘‘bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara’’nti deti, evampi so vā deti. Disāpakkantaṃ vā pana daharaṃ ‘‘nivattetha na’’nti bhaṇati, so na nivattati. Cīvaraṃ gahetvā rundhathāti, evaṃ ce nivattati, sādhu. Sace ‘‘pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na’’nti deti. Evampi so vā deti, vibbhantaṃ vā disvā ‘‘mayaṃ tuyhaṃ ‘vattaṃ karissatī’ti pattacīvaraṃ adamha, so dāni tvaṃ vibbhamitvā carasī’’ti vadati. Itaro ‘‘gaṇhatha tumhākaṃ pattacīvara’’nti deti, evampi so vā deti. ‘‘Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi. Vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī’’ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ. Āharāpetuṃ pana vaṭṭati. Cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Sesamettha uttānamevāti.
此处论及袈裟清洁。有人说：“尊者，这就是你们真实的衣物。”或者说：“朋友，我们将按照戒律修行，在我们中间挑选监督人，维护法义。这袈裟未曾弄脏，现在你不再施衣、不接受监督、也不维护戒律了。”像这样说后又说：“尊者，认为是袈裟的事，请说明，这就是你们的袈裟。”他也如此说明。眼见施舍至者，有童子说“不要退回”，但是那人不退还。拿取袈裟时若没有退还，则良善。若说“这是法袍，请你们说，要不要拿取”，他也这样回答。看到面目模糊者，说“我们按你说的不要拿这正在用的袈裟，现在你遍观世间”。他又说话，另有一人说“请拿你们用的袈裟”，他说也是如此。有人说“我只接受监督人交付的，不接受他人所交，修行者才接受，不修行者不接受，维护戒律者才接受，违犯者不接受，尚未遍知者接受，遍知者不接受”，这样说不合适，不应给与。接受而加行，弃捐奉还，并时须用库房保管。此皆应知。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种生起，指身念、心念、身心念的生起，包括行持、识解脱、具体念、对世敬意、身业语业、不善心境、及苦受。
Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā. · 夺衣学处解释结束。
6. Suttaviññattisikkhāpadavaṇṇanā六、乞线学处解释。
§636
636.Tenasamayenāti suttaviññattisikkhāpadaṃ. Tattha khomanti khomavākehi katasuttaṃ. Kappāsikanti kappāsato nibbattaṃ. Koseyyanti kosiyaṃsūhi kantitvā katasuttaṃ. Kambalanti eḷakalomasuttaṃ. Sāṇanti sāṇavākasuttaṃ. Bhaṅganti pāṭekkaṃ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṃ pana ‘‘bhaṅga’’nti veditabbaṃ.
“当时”指经文语意训诂。此处“呪”即通过呪咒说之。“骨片”指呪碎的骨片。“额部”指额部呪文。“袈裟”指色丝毛线之法。“硬”指坚硬呪咒。“断”指特殊呪文。谓五种混合施用的经文称为“断”。
Vāyāpeti payoge payoge dukkaṭanti sace tantavāyassa turivemādīni natthi, tāni ‘‘araññato āharissāmī’’ti vāsiṃ vā pharasuṃ vā niseti, tato paṭṭhāya yaṃ yaṃ upakaraṇatthāya vā cīvaravāyanatthāya vā karoti, sabbattha tantavāyassa payoge payoge bhikkhussa dukkaṭaṃ. Dīghato vidatthimatte tiriyañca hatthamatte vīte nissaggiyaṃ pācittiyaṃ. Mahāpaccariyaṃ pana ‘‘yāva pariyosānaṃ vāyāpentassa phalake phalake nissaggiyaṃ pācittiya’’nti vuttaṃ. Tampi idameva pamāṇaṃ sandhāya vuttanti veditabbaṃ. Vikappanupagapacchimañhi cīvarasaṅkhyaṃ gacchatīti.
意谓在编织网细节时发生的恶行倘若网线无缺，称为“从森林采集”者，或绕紧粗细不一的绳索、作法袈裟细吊线，均属僧人与袈裟制作中的恶行。此间涵盖长短、宽窄、手工作业等，构成需弃施、需受戒罚的犯戒。大戒中称“在网袋口边缘直至网袋完成时的皆属弃戒及罚戒范畴”。此亦为尺度，应予了知。前文说到的修补过、附着针线、后裔缝合中袈裟件数之理也是同样。
Apicettha evaṃ vinicchayo veditabbo – suttaṃ tāva sāmaṃ viññāpitaṃ akappiyaṃ, sesaṃ ñātakādivasena uppannaṃ kappiyaṃ. Tantavāyopi aññātakaappavārito viññattiyā laddho akappiyo, seso kappiyo. Tattha akappiyasuttaṃ akappiyatantavāyena vāyāpentassa pubbe vuttanayena nissaggiyaṃ. Teneva pana kappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyaṃ akappiyañca suttaṃ vāyāpentassa yadi pacchimacīvarappamāṇena eko paricchedo suddhakappiyasuttamayo, eko akappiyasuttamayoti evaṃ kedārabaddhaṃ viya cīvaraṃ hoti, akappiyasuttamaye paricchede pācittiyaṃ, itarasmiṃ tatheva dukkaṭaṃ. Yadi tato ūnaparicchedā honti, antamaso acchimaṇḍalappamāṇāpi, sabbaparicchedesu paricchedagaṇanāya dukkaṭaṃ. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ. Kappiyatantavāyenapi akappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyañca akappiyañca suttaṃ vāyāpentassa sace pacchimacīvarappamāṇā ūnakā vā akappiyasuttaparicchedā honti, tesu paricchedagaṇanāya dukkaṭaṃ. Kappiyasuttaparicchedesu anāpatti. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ.
又当如此辨明细察——经文此前一律视为合法，不当的尚未出现，余者因亲族等缘故而生的则算合法。纵使系别针片状衣也是因亲族限制而通行视为合法者，非法则为不当。在这里，不当经文即是非法系别针片衣的过往所说，属于必须舍弃之物。合法经文亦同，若为昔日舍弃之非法系别针片衣，也是苦恶事。同理，若合法与非法的经文，依后世袈裟尺度，前者一定为合法经文区段，一定为非法经文区段，犹如绑束的袈裟；非法经文区段内有悔过戒律，其他处则为苦恶。不然若出现不满区段者，最末处虽仅如柄圈大小，计数全区段皆为苦恶。又若出自一整部经、一则长文，将合法非法区分尤清，片段片段皆为苦恶。合法系别衣中非法经文亦同昔日舍弃，苦恶也。若依后世袈裟标准，前文衣量不足或非法经文区段出现不满者，当在这些区段中记数苦恶。合法区段则无违犯。再由一经文或长文将合法非法区分，则各片段皆苦恶。
Yadi pana dve tantavāyā honti, eko kappiyo eko akappiyo, suttañca akappiyaṃ, te ce vārena vinanti, akappiyatantavāyena vīte phalake phalake pācittiyaṃ, ūnatare dukkaṭaṃ. Itarena vīte ubhayattha dukkaṭaṃ. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake pācittiyaṃ. Atha suttaṃ kappiyaṃ, cīvarañca kedārabaddhādīhi saparicchedaṃ, akappiyatantavāyena vīte paricchede paricchede dukkaṭaṃ, itarena vīte anāpatti. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake dukkaṭaṃ. Atha suttampi kappiyañca akappiyañca, te ce vārena vinanti, akappiyatantavāyena akappiyasuttamayesu pacchimacīvarappamāṇesu paricchedesu vītesu paricchedagaṇanāya pācittiyaṃ. Ūnakataresu kappiyasuttamayesu ca dukkaṭaṃ. Kappiyatantavāyena akappiyasuttamayesu pamāṇayuttesu vā ūnakesu vā dukkaṭameva. Kappiyasuttamayesu anāpatti.
若有两系别针片衣，一片合法一片非法，经文属非法，若某日二者都烧毁，私下废弃处片段皆见悔过戒律，少些为苦恶，其他处弃置皆苦恶。若二衣皆如此而同日烧毁，则片段片段悔过戒律。经文与袈裟区分，合法系别衣合缠等区段，非法系别衣则分散弃置，则悔过戒律；若二者同日烧毁，则各片段皆见悔过戒律。合法系别衣不犯戒。
Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo.
若由一整体经或长文先废弃非法后合法，或二者同日废弃，一刀切下的废弃衣，每片段皆苦恶。缠合裁剪区段则视为苦恶。此义于大注疏中有明说，在大成论及他处皆显而易见。此处一切方面俱显明。
Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti. Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ. Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti. Ñātakādīhi tantaṃ āropetvā ‘‘tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā’’ti niyyātitepi eseva nayo.
若经文及合法系别片衣系别针片衣均由亲族等因缘所致，则废弃无违戒。若因超十日以上存放而起戒，则唯当不违戒地将其置于系别针片状衣之上，按此止戒。若因超十日而成舍弃，则视为舍弃。若因亲族等托付“比库，当取此袈裟”为命令，则亦应遵从此法。
Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā ‘‘ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ.
若系别针片衣若因某愿自愿未便时日作成废弃，且说“我愿于某不便日将此袈裟烧毁”，若比库业满十日后则成舍弃且流戒悔过。
Sace pana tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, cīvaraṃ niṭṭhita’’nti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.
若系别针片衣系别针片衣托付他人，将其舍弃，托付者不向受托比库报告，后由他人见示“比库，此袈裟已成舍弃”，此示并非可信。若托付者亲自示现，且用于得闻日后，且超十日则为舍弃及戒悔。
Sace tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhataṃ cīvaraṃ sundara’’nti? ‘‘Kuhiṃ, āvuso, cīvara’’nti? ‘‘Itthannāmassa hatthe pesita’’nti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati.
如果染缯者（比库）说：“我将为你们吹净袈裟，送到某人手中”，便立刻这样去做，取袈裟而去的比库，将袈裟安置于自己戒室中，而不告知对方，若另有人说：“尊者，今日日新净袈裟甚为庄严美好”。问：“袈裟哪处？”答：“在那女人的手中托送”。对这一说法亦无凭据。若该比库舍弃袈裟，则应于获处之日起计算十天内过时，作非持有者应悔过罪。如若所托袈裟为非自家所有，哪怕微如蚤虱等小物，则须妥善保持。
§640
640.Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho. Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti. Sesamettha uttānatthamevāti.
640.“不染缯”一语，意指袈裟因用以不犯戒罪，称为不染缯。又如“够用”等词，是基于义理称为不染的用法，谓具此缘故而说“不染”。此处诸义总归于证实正义。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
解脱六事，即“36脱”，指：除去盗窃、杀生、邪淫、妄语、饮酒、非正时食等。
Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 乞线学处解释结束。
7. Mahāpesakārasikkhāpadavaṇṇanā七、大织工学处解释。
§641
641.Tena samayenāti mahāpesakārasikkhāpadaṃ. Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā. Appitanti ghanaṃ. Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ. Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ. Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ. Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho. Paṭibaddhanti vekallaṃ . Tanteti tante dīghato pasāraṇeyeva upanetvāti attho.
641.“当时”指大型深重的戒律。所谓“护持经文”，是指抄写经典，作详细的分段注释。所谓“致密”，意指充实严密。所谓“圆满”，指充分完成，广泛无误。所谓“整理净置”，即整理净化诸处，所有章节仔细平整。所谓“舒服吹净”，即充分净吹，完全展开。所谓“清晰书写”，指书写清楚整齐。所谓“甚好书写”，则是简明书写。所谓“详备”，意译为详细完备。所谓“限定”，指特定限制。所谓“染缯”，指长条染色布，专门裁剪所用。
§642
642.Tatra ce so bhikkhūti yatra gāme vā nigame vā te tantavāyā tatra. Vikappaṃ āpajjeyyāti visiṭṭhaṃ kappaṃ adhikavidhānaṃ āpajjeyya. Pāḷiyaṃ pana yenākārena vikappaṃ āpanno hoti, taṃ dassetuṃ ‘‘idaṃ kho, āvuso’’tiādi vuttaṃ.
642.那里，如果比库所在的村落、地区是染缯之地，那么就会出现掺假的情况，且掺假种类更多更深重。有时用巴利语表达掺假，即为出现掺假的情形，会以“这是哦，朋友”等言辞来表示体现此义。
Dhammampi bhaṇatīti dhammakathampi katheti, ‘‘tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā’’ti suttavaḍḍhanaākārameva dasseti.
讲法即讲解佛法义理。用语段描述，言教中或展开或简略或充实，皆表现于经文本意增进之用。
Pubbeappavāritoti cīvarasāmikehi pubbe appavārito hutvā. Sesaṃ uttānatthamevāti.
所谓先前未被禁止，是指由衣钵持有者曾经未被禁止持有某衣钵。剩余的衣钵自能以开示高义之意义传授。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, · 属六种等起，属于作为，不因认知而免责，无心，属制罪，属于身业与语业，
Ticittaṃ, tivedananti.
『三心』者，谓三种苦受。
Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā. · 大织工学处解释结束。
8. Accekacīvarasikkhāpadavaṇṇanā8. 离一衣学处注释
§646-9
646-9.Tena samayenāti accekacīvarasikkhāpadaṃ. Tattha dasāhānāgatanti dasa ahāni dasāhaṃ, tena dasāhena anāgatā dasāhānāgatā, dasāhena asampattāti attho, taṃ dasāhānāgataṃ, accantasaṃyogavasena bhummatthe upayogavacanaṃ, tenevassa padabhājane ‘‘dasāhānāgatāyā’’ti vuttaṃ. Pavāraṇāyāti idaṃ pana yā sā dasāhānāgatāti vuttā, taṃ sarūpato dassetuṃ asammohatthaṃ anupayogavacanaṃ.
646-9.「那时」指一部比库不成文的戒律，在此称为『独制衣戒』。其中『十天期』指十日，『十天』乃未来十日，谓这十天未及完成。所谓未完成者，乃依时限而定，指某处正当期间的使用语词，因此在词根形态上称为『十日未完成』。此外，为避免混淆，对于称为『十日未完成』的戒律，在词汇分派上特别增加了‘在十天未完成期间’的用法。『请戒日』，即此前所称的十日未完成，为清楚表达相同含义，特加了不被误用的规范用语。
Kattikatemāsikapuṇṇamanti paṭhamakattikatemāsikapuṇṇamaṃ. Idhāpi paṭhamapadassa anupayogattā purimanayeneva bhummatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – ‘‘‘yato paṭṭhāya paṭhamamahāpavāraṇā dasāhānāgatā’ti vuccati, sacepi tāni divasāni accantameva bhikkhuno accekacīvaraṃ uppajjeyya, ‘accekaṃ ida’nti jānamānena bhikkhunā sabbampi paṭiggahetabba’’nti. Tena pavāraṇāmāsassa juṇhapakkhapañcamito paṭhāya uppannassa cīvarassa nidhānakālo dassito hoti. Kāmañcesa ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti imināva siddho, atthuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitaṃ.
所谓初八月满日，是指农历八月十五。这里同样因不宜用以前形式，故在某处正当期间使用词汇。这就是说，‘自起点计，第一大请戒为十日未完成期。’若这期间诸日内，某比库因缘际会产生了独制衣，应视其为独制衣，全体佛弟子应共同接受。这显示，请戒月的起点，乃是于小夏半月之五日，衣物所得放置时的起算日。类似的，如有‘十日极过量的独制衣必须承受’的戒条，亦由此而定，因此戒律规定以此确定纷繁条款之先行意义。
Accekacīvaranti accāyikacīvaraṃ vuccati, tassa pana accāyikabhāvaṃ dassetuṃ ‘‘senāya vā gantukāmo hotī’’tiādi vuttaṃ. Tattha saddhāti iminā saddhāmattakameva dassitaṃ. Pasādoti iminā suppasannā balavasaddhā. Etaṃ accekacīvaraṃ nāmāti etaṃ imehi kāraṇehi dātukāmena dūtaṃ vā pesetvā sayaṃ vā āgantvā ‘‘vassāvāsikaṃ dassāmī’’ti evaṃ ārocitaṃ cīvaraṃ accekacīvaraṃ nāma hotī. Chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyeva.
所谓独制衣，谓有差罚之衣。在这里，为表明有差罚之义，引用‘或为军役而行’等文句。‘信’者，止呈以信念程度而定。‘信意’者，至诚明朗、强大信念。此即独制衣之名称，因这些原因若需赐予或派人奉送或亲自送达，并公开声明‘为雨季中用’，则此衣即称独制衣。至第六日起，若非独制衣者被取出，恢复为复合衣者，则视同获救治法。
Saññāṇaṃ katvā nikkhipitabbanti kiñci nimittaṃ katvā ṭhapetabbaṃ. Kasmā etaṃ vuttaṃ? Yadi hi taṃ pure pavāraṇāya vibhajanti. Yena gahitaṃ, tena chinnavassena na bhavitabbaṃ. Sace pana hoti, taṃ cīvaraṃ saṅghikameva hoti. Tato sallakkhetvā sukhaṃ dātuṃ bhavissatīti.
当制造完毕后，须将其构造放好，如制标志一样摆放。为何有此规定？如同先前在请戒时分配衣物，衣物若为私有，则不得在雨季被取回。若是如此，该衣物应属于僧团所有。此后标记清楚，才可安心赐予给人。
§650
650.Accekacīvare accekacīvarasaññīti evamādi vibhajitvā gahitameva sandhāya vuttaṃ. Sace pana avibhattaṃ hoti, saṅghassa vā bhaṇḍāgāre, cīvarasamayātikkamepi anāpatti. Iti atirekacīvarassa dasāhaṃ parihāro. Akatassa vassikasāṭikacīvarassa anatthate kathine pañca māsā, vasse ukkaḍḍhite cha māsā, atthate kathine apare cattāro māsā. Hemantassa pacchime divase mūlacīvarādhiṭṭhānavasena aparopi eko māsoti ekādasa māsā parihāro. Satiyā paccāsāya mūlacīvarassa eko māso, accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā, tato paraṃ ekadivasampi parihāro natthīti veditabbaṃ.
不同的袈裟称谓及其分别，乃依此法门分开分别说明，取其中所须专讲。若袈裟未受损坏，置于僧舍内，超出换衣时间亦无过失。这是关于加衣的十种处理方法。未完成的年长袈裟在不适合时节的五个月，无利益；寒冬时节过后一天作为根本袈裟安置者，另计一个月。换衣期间适用五个月；干季多雨的时节，此限有稍长。寒冬后一天以根本袈裟为基础再补添的，加衣期限为十一个月，此当作加衣期限处理。根据不同情形，加衣期限在不同时间长度内变化，过后一天的补救均不可用，此理应明了。
Anaccekacīvareti accekacīvarasadise aññasmiṃ. Sesamettha uttānatthamevāti.
非加衣袈裟者，即非加衣袈裟全部者。本处指余下部分，即两相对立的意思。
Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
换衣的产生包括：未完成之作，非出家者之修持，心理不净，过失表现，身口业混杂，心理三法，痛苦三方面。
Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 离一衣学处注释已毕。
9. Sāsaṅkasikkhāpadavaṇṇanā9. 有疑学处注释
§652
652.Tenasamayenāti sāsaṅkasikkhāpadaṃ. Tattha vutthavassā āraññakesūti te pubbepi araññeyeva vihariṃsu. Dubbalacīvarattā pana paccayavasena gāmantasenāsane vassaṃ vasitvā niṭṭhitacīvarā hutvā ‘‘idāni nippalibodhā samaṇadhammaṃ karissāmā’’ti āraññakesu senāsanesu viharanti. Kattikacorakāti kattikamāse corā. Paripātentīti upaddavanti, tattha tattha ādhāvitvā uttāsenti palāpenti. Antaraghare nikkhipitunti antogāme nikkhipituṃ. Bhagavā yasmā paccayā nāma dhammena samena dullabhā, sallekhavā hi bhikkhu mātarampi viññāpetuṃ na sakkoti. Tasmā cīvaraguttatthaṃ antaraghare nikkhipituṃ anujānāti. Bhikkhūnaṃ pana anurūpattā araññavāsaṃ na paṭikkhipi.
所谓“当时”，即加衣的正确时机，也称“方便禁戒”，此时正值雨季，沙门外出农林修行者当时亦居森林中。因袈裟薄弱，缘故暂住乡村之中，有时之后破旧袈裟已就位，说“今后将清净修持沙门法”，于是再次居于森林之中。所谓“十月盗贼”，指十月中的盗匪“抢夺”。所谓“扰乱”，即肆意煽动，纵然如此，众僧在不同处所相互吵闹，争执喧嚷。所谓“寄存内部”，即将袈裟等物品存放室内。因佛制法苦难难得，沙门虽欲知传也不能尽言。因此佛准许将袈裟存于室内。但众沙门宜守森林道场，不宜违背大道理。
§653
653.Upavassaṃ kho panāti ettha upavassanti upavassa; upavasitvāti vuttaṃ hoti. Upasampajjantiādīsu viya hi ettha anunāsiko daṭṭhabbo. Vassaṃ upagantvā vasitvā cāti attho. Imassa ca padassa ‘‘tathārūpesu bhikkhu senāsanesu viharanto’’ti iminā sambandho. Kiṃ vuttaṃ hoti? Vassaṃ upagantvā vasitvā ca tato paraṃ pacchimakattikapuṇṇamapariyosānakālaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni; tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyyāti. Yasmā pana yo vassaṃ upagantvā yāva paṭhamakattikapuṇṇamaṃ vasati, so vuṭṭhavassānaṃ abbhantaro hoti, tasmā idaṃ atigahanaṃ byañjanavicāraṇaṃ akatvā padabhājane kevalaṃ cīvaranikkhepārahaṃ puggalaṃ dassetuṃ ‘‘vuṭṭhavassāna’’nti vuttaṃ. Tassāpi ‘‘bhikkhu senāsanesu viharanto’’ti iminā sambandho. Ayañhi ettha attho ‘‘vuṭṭhavassānaṃ bhikkhu senāsanesu viharanto’’ti evarūpānaṃ bhikkhūnaṃ abbhantare yo koci bhikkhūti vuttaṃ hoti.
所谓“雨安居”，指于雨季时专心居住不出，称为“安居”，亦称“安坐”。本义指留守、停驻。此处关联为“在此应当，在不同僧舍中轮流住持”。何谓此说？即雨季期间留守，至十月满月未结束时，诸林中的僧舍皆为经过戒律共同认可、且彼此相安无惧的僧舍；居于诸如此类僧舍之僧人，期望能将三件袈裟之一存放于室内。若于雨季期起初居住，至第一十月满月期间，则为在雨季中之“居所”，故以此加以说明。不深究复杂象征，仅就存放袈裟的举动，以示其是“雨季中之僧舍”的居住者。因而由此意涵，即为“雨季里安居僧舍中的僧人”。
Araññalakkhaṇaṃ adinnādānavaṇṇanāyaṃ vuttaṃ. Ayaṃ pana viseso – sace vihāro parikkhitto hoti, parikkhittassa gāmassa indakhīlato aparikkhittassa parikkhepārahaṭṭhānato paṭṭhāya yāva vihāraparikkhepā minitabbaṃ. Sace vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhivā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbaṃ. Sacepi āsanne gāmo hoti, vihāre ṭhitehi gharamānusakānaṃ saddo sūyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ, yo cassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena gāmato pañcadhanusatikaṃ gahetabbaṃ. Yo āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ ‘‘dhutaṅgacoro’’ti veditabbo.
森林住处的特征，即不取他人之物的说明。其特别之处在于：若住处受限，即該村庄的边缘地带，受限制者，居住范围应限守于村落边界之印记处；若住处不受限制，即敞开自由之地，第一宅舍、客厅、聚会所、佛塔等处所在远近与僧舍相接处，皆应划界规范。若近山、水流等地，难以直路通行，则靠通畅明显之路径进出；若乘船往返者，应由船可航之路，按村庄五十步方圆内划定路径。若绕村庄特定地界，为“蜗居客”的特性应识别。
Sāsaṅkasammatānīti ‘‘sāsaṅkānī’’ti sammatāni; evaṃ saññātānīti attho. Padabhājane pana yena kāraṇena tāni sāsaṅkasammatāni, taṃ dassetuṃ ‘‘ārāme ārāmūpacāre’’tiādi vuttaṃ.
“Sāsaṅkasammatāni”意为“那些有聚集同意的”，也就是说“聚合被认同的”。关于词义的拆解，说明这些就是“被认知为聚集同意的”。而在词义的具体用法上，说明了聚合被认同的缘由，这是为了显现这些聚合的存在，因此有『在精舍、在精舍居住上的习俗』等说法。
Saha paṭibhayena sappaṭibhayāni, sannihitabalavabhayānīti attho. Padabhājane pana yena kāraṇena tāni sappaṭibhayāni; taṃ dassetuṃ ‘‘ārāme ārāmūpacāre’’tiādi vuttaṃ.
“Sappaṭibhayāni”指的是伴随存在的害怕、恐惧，即“具备互相相连的恐惧感”，这是词义。词义拆解时，说明造成这种连带恐惧感的具体缘由，这也是为了显现这种连带恐惧的情况，因此有『在精舍、在精舍居住上的习俗』等说法。
Samantā gocaragāme nikkhipeyyāti āraññakassa senāsanassa samantā sabbadisābhāgesu attanā abhirucite gocaragāme satiyā aṅgasampattiyā nikkhipeyya.
“Samantā gocaragāme nikkhipeyya”是指一个修行者在林中静居的住所，应当在四面朝向可以看见可行走之地的地方，自行安置这个住所，以保持身心安适。
Tatrāyaṃ aṅgasampatti – purimikāya upagantvā mahāpavāraṇāya pavārito hoti, idamekaṃ aṅgaṃ. Sace pacchimikāya vā upagato hoti chinnavasso vā, nikkhipituṃ na labhati. Kattikamāsoyeva hoti, idaṃ dutiyaṃ aṅgaṃ. Kattikamāsato paraṃ na labhati, pañcadhanusatikaṃ pacchimameva pamāṇayuttaṃ senāsanaṃ hoti, idaṃ tatiyaṃ aṅgaṃ. Ūnappamāṇe vā gāvutato atirekappamāṇe vā na labhati, yatra hi piṇḍāya caritvā puna vihāraṃ bhattavelāyaṃ sakkā āgantuṃ, tadeva idha adhippetaṃ. Nimantito pana addhayojanampi yojanampi gantvā vasituṃ pacceti, idamappamāṇaṃ. Sāsaṅkasappaṭibhayameva hoti, idaṃ catutthaṃ aṅgaṃ. Anāsaṅkaappaṭibhaye hi aṅgayuttepi senāsane vasanto nikkhipituṃ na labhatīti.
这是对住所四种要件的说明：(一)亲切在前，诸比库等前来大方便聚会时，应当面见彼比库，行大方便礼节，这是一项准则。(二)若在后方或雨季离开，不得随意安置住所。雨季期间称为季节，不能超越。(三)住所不应小于五分地，过大也不合适，宜在适当范围内。(四)可临近道边，但不得超过范围，允许有相连之恐怖顾虑，但至少须符合此范围，才能合法入住。未具此条件者，不得置于住所。
Aññatra bhikkhusammutiyāti yā udositasikkhāpade kosambakasammuti (pārā. 475) anuññātā tassā sammutiyā aññatra; sace sā laddhā hoti, chārattātirekampi vippavasituṃ vaṭṭati.
“Aññatra bhikkhusammutiyā”指的是除了比库的同意外，还有别的同意。这里说的是，禁止未经比库同意而确认拘萨的习俗(注：《巴萨》及其注)；如果获得了这种同意，即使犯了严重错误，也不至于被赶出。
Puna gāmasīmaṃ okkamitvāti sace gocaragāmato puratthimāya disāya senāsanaṃ; ayañca pacchimadisaṃ gato hoti, senāsanaṃ āgantvā sattamaṃ aruṇaṃ uṭṭhāpetuṃ asakkontena gāmasīmampi okkamitvā sabhāyaṃ vā yattha katthaci vā vasitvā cīvarappavattiṃ ñatvā pakkamituṃ vaṭṭatīti attho. Evaṃ asakkontena tattheva ṭhitena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatīti. Sesaṃ uttānameva.
“Puna gāmasīmaṃ okkamitvā”意指比库离开外出的住所后,若到了居处的正东,又回到西边住所；当他来了回去时，若无法升起晨曦供养，且离开村落边境之后，用于集中僧众集会或行衣钵用品事时，便应离开。这样无力者，须在原地整顿，不能在多余衣物乱堆之处。剩下的为上文内容总结。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
「咖提那集会」者，乃身体口语与身体口语意意三者合集之义。其曰无行为、不分别解、非意识者、文辞谬误者、身口业行为也、三心、三重苦也。
Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā. · 有疑学处注释已毕。
10. Pariṇatasikkhāpadavaṇṇanā10. 已受用学处注释
§657
657.Tena samayenāti pariṇatasikkhāpadaṃ. Tattha pūgassāti samūhassa; dhammagaṇassāti attho. Paṭiyattanti paṭiyāditaṃ. Bahū saṅghassa bhattāti saṅghassa bahūni bhattāni anekāni lābhamukhāni; na saṅghassa kenaci parihānīti dīpenti. Oṇojethāti detha. Kiṃ panevaṃ vattuṃ vaṭṭatīti kasmā na vaṭṭati? Ayañhi abhihaṭabhikkhā abhiharitvā ekasmiṃ okāse saṅghassatthāya paṭiyattā abhihaṭapaṭiyatte ca uddissa ṭhapitabhāge ca payuttavācā nāma natthi.
「657.『时彼』者，言成熟之戒法也。『蒲迦萨』者，谓众体；『法堪那』者，意同法类。『帕蒂亚脱』即被使用。多者谓僧众所食，言僧众多则取多，得诸利益，无人毁灭僧众也。『欧诺杰他』即授予之义。若论此义，为何不可行？此谓比库之财施私作时，既为僧众利益设支时，故此授与语言无误。
§658
658.Saṅghikanti saṅghassa santakaṃ. So hi saṅghassa pariṇatattā hatthaṃ anārūḷhopi ekena pariyāyena saṅghassa santako hoti, padabhājane pana ‘‘saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccatta’’nti evaṃ atthuddhāravasena nippariyāyatova saṅghikaṃ dassitaṃ. Lābhanti paṭilabhitabbavatthuṃ āha. Tenevassa niddese ‘‘cīvarampī’’tiādi vuttaṃ. Pariṇatanti saṅghassa ninnaṃ saṅghassa poṇaṃ saṅghassa pabbhāraṃ hutvā ṭhitaṃ. Yena pana kāraṇena so pariṇato hoti, taṃ dassetuṃ ‘‘dassāma karissāmāti vācā bhinnā hotī’’ti padabhājanaṃ vuttaṃ.
「658.『僧际』者，即僧众之终结。彼为成熟之僧众，虽手未举，然以一类之形式，成为僧众终结。于文意释曰：‘僧际者，是施于僧众圈围之物’，是故文义表达显然无疑，即为僧际之义。获益即应获得之事。于此例中亦言『乞衣等』。成熟者，即成熟僧众之减、缺与负担解除后仍然立存。成其成熟之因，言出时谓‘我等当示现’，语音已别。
§659
659.Payogedukkaṭanti pariṇatalābhassa attano pariṇāmanapayoge dukkaṭaṃ, paṭilābhena tasmiṃ hatthaṃ ārūḷhe nissaggiyaṃ. Sace pana saṅghassa dinnaṃ hoti, taṃ gahetuṃ na vaṭṭati, saṅghasseva dātabbaṃ. Yopi ārāmikehi saddhiṃ ekato khādati, bhaṇḍaṃ agghāpetvā kāretabbo. Pariṇataṃ pana sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi ‘‘idaṃ mayhaṃ dehī’’ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ. ‘‘Imassa bhikkhuno dehī’’ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Ekaṃ pattaṃ vā cīvaraṃ vā attano, ekaṃ aññassa pariṇāmeti, nissaggiyaṃ pācittiyañceva suddhikapācittiyañca. Eseva nayo bahūsu. Vuttampi cetaṃ –
「659.『用恶』者，谓成熟利益之其自身变化时所生恶行。若已获利者，置于手中者，不应遗失，为无归属。若为僧众所有，则应付与僧众。或与外方食共食者，若破坏储藏，须修补也。成熟者，亦谓同法友及居士之最后母亲终者，知其为僧众成熟境况，则自行毁坏时，乃犯应舍戒。『此比库之所有』者，对他人所有之成熟财物毁坏者，罪乃净戒应悔。设置一衣或乞衣，如是自有他有之分别，既犯应舍亦犯净戒。此例如是多种。又有说法曰——
‘‘Nissaggiyena āpattiṃ, suddhikena pācittiyaṃ;
『以应舍犯戒，净戒犯戒；
Āpajjeyya ekato;
愿以一方发。』
Pañhā mesā kusalehi cintitā’’ti. (pari. 480);
「此问题已由智者们思考过了。」（《附随》480）
Ayañhi pariṇāmanaṃ sandhāya vutto. Yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ. Parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā ‘‘saṅghabhattaṃ karissāmā’’ti sappitelādīni āharanti, gilāno cepi bhikkhu saṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so ‘‘tumhākaṃ sappiādīni ābhaṭāni atthī’’ti pucchitvā ‘‘āma, atthī’’ti vutte ‘‘mayhampi dethā’’ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti – ‘‘saṅghopi amhehi dinnameva labhati; gaṇhatha, bhante’’ti evampi vaṭṭati.
此为关于变更（pariṇāma）之规定所说。譬如比库夏季安居期间，于母舍（mātughara）洞察僧团所生变更夏季安居之法，若为自己生变更，即属『不可舍弃悔过罪』（nissaggiya pācittiya）。若为他人生变更，则为『净悔过罪』（suddhikapācittiya）。人间行者（manussā）谓“当供养僧团”，“奉送香札等物”，即使比库病患知晓僧团已生变更，若仍乞求亦属不可舍弃悔过罪。若比库回答“你们的香札等物仍然保存”，问之回答“的确有”，并且言“也请赐我”，则可接受。若回绝者，信徒则说“即令僧团，我们也只有施与之物，请行接受，尊者”。如是辩论对话纷纷而起。
§660
660.Saṅghassa pariṇataṃ aññasaṅghassāti ekasmiṃ vihāre saṅghassa pariṇataṃ aññaṃ vihāraṃ uddisitvā ‘‘asukasmiṃ nāma mahāvihāre saṅghassa dethā’’ti pariṇāmeti .
『僧团变更』者，于某一止宿处（vihāra）中，言某一大寺（mahāvihāra）之僧团中生变更，而指向他止宿处即称『他处僧团变更』。
Cetiyassa vāti ‘‘kiṃ saṅghassa dinnena, cetiyassapūjaṃ karothā’’ti evaṃ cetiyassa vā pariṇāmeti.
『舍利塔（cetiyassa）』之变更，如『以哪一僧团所供养，行礼于舍利塔』，依此言舍利塔之变更。
Cetiyassapariṇatanti ettha niyametvā aññacetiyassatthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati. Ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññassa cetiyassa dāpetuṃ vaṭṭati.
舍利塔变更规定中，约束在于不得因为为他舍利塔插上花环而于他舍利塔上置花。但于同一舍利塔可插置伞盖或旗帜，既已立起，再转供他舍利塔则准许。
Puggalassa pariṇatanti antamaso sunakhassāpi pariṇataṃ ‘‘imassa sunakhassa mā dehi, etassa dehī’’ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā ‘‘mayaṃ saṅghassa bhattaṃ dātukāmā, cetiyassa pūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma; bhaṇatha, kattha demā’’ti vadanti. Evaṃ vutte tena bhikkhunā ‘‘yattha icchatha, tattha dethā’’ti vattabbā. Sace pana kevalaṃ ‘‘kattha demā’’ti pucchanti, pāḷiyaṃ āgatanayeneva vattabbaṃ. Sesamettha uttānatthameva.
『个人之变更』，比方最末一张乞食钵不可再供予他人，而应供予该钵之持有者，也适用于另外个人；若施主言，“我当供养僧团，供养舍利塔，亦为某比库施供库具，愿显于尊等前，请说如何施供”，对此，若比库答言，“随意欲施处，即应施之”。若施主唯问“何处施”，则依属地律仪行事。此即全章之判释。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, tivedananti.
三种起心──身意、语意、身语意之三者之起心，又称作行为、识别之解脱、对心的作用、世间行为、身语行为及不善心，三者悉具有剧烈的苦痛之意。
Samantapāsādikāya vinayasaṃvaṇṇanāya · 《善见律毗婆沙》律藏注释中
Pariṇatasikkhāpadavaṇṇanā niṭṭhitā. · 关于已回向之物的学处解释结束。
Niṭṭhito pattavaggo tatiyo. · 第三钵品结束。
Nissaggiyavaṇṇanā niṭṭhitā. · 尼萨耆亚巴吉帝亚的解释结束。
Pārājikakaṇḍa-aṭṭhakathā niṭṭhitā. · 巴拉基咖篇注疏结束。