4. Nissaggiyakaṇḍaṃ · 4. 尼萨耆亚篇复注
4. Nissaggiyakaṇḍaṃ4. 尼萨耆亚篇
1. Cīvaravaggo
一、衣服品
1. Paṭhamakathinasikkhāpadavaṇṇanā1. 第一咖提那学处解释
§459
459.Samitāvināti samitapāpena. Gotamake cetiyeti gotamayakkhassa cetiyaṭṭhāne katavihāro vuccati. Paribhuñjituṃ anuññātaṃ hotīti bhagavatā gahapaticīvare anuññāte bahūni cīvarāni labhitvā bhaṇḍikaṃ katvā sīsepi khandhepi kaṭiyāpi ṭhapetvā āgacchante bhikkhū disvā cīvare sīmaṃ bandhantena ticīvaraṃ paribhogatthāya anuññātaṃ, na pana adhiṭṭhānavasena. Nahāyanti etthāti nahānaṃ, nahānatitthaṃ.
459. "善恶相称者"。谓是在果德玛所居处的萨咖天帝的祠堂之中，所作所为称为。鄙弃无允许而使用则不行。世尊对居家比库衣服未许使用之后，众比库们取得许多衣物后，先将其制成包袱，束于头部、肩部、腰部等处，来作为穿着。众比库看见这些衣服用绳子系边界，仅为穿着三衣而得允许，不得作为住所使用。洗浴者所在之地称为“洗浴地”或“洗浴处”。
§460
460. Eko kira brāhmaṇo cintesi ‘‘buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ nāma hotī’’ti. So bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. Bhagavā āha ‘‘sacepi brāhmaṇa dhammaratanaṃ pūjetukāmo, ekaṃ bahussutaṃ pūjehī’’ti. Bahussutaṃ bhante ācikkhathāti. Bhikkhusaṅghaṃ pucchāti. So bhikkhū upasaṅkamitvā ‘‘bahussutaṃ bhante ācikkhathā’’ti āha. Ānandatthero brāhmaṇāti. Brāhmaṇo theraṃ sahassagghanakena cīvarena pūjesi. Tena vuttaṃ ‘‘paṭilābhavasena uppanna’’nti. Uppanna-saddo nipphannapariyāyopi hotīti taṃ paṭikkhipanto āha ‘‘no nipphattivasenā’’ti. Paṭhamameva hi taṃ tantavāyakammena nipphannaṃ.
460. 有一婆罗门曾思虑：“佛宝和僧宝受到供养，大家都知晓。那么，法宝为何不被尊崇呢？”于是他前往问世尊此事。世尊告诫他：“婆罗门啊，若欲供养法宝，当仅供养广为流传的教法。”所谓广为流传者，是指广泛宣讲佛法的比库僧团。婆罗门前往问比库们。比库们便答道：“尊敬的比库们广为流传教法。”婆罗门遂以一千多件长老所用衣为供养长老。由此众人说这是因“所得不正”。对此有所反驳说：“并非因所得不正。”因为第一是经由摇动线轴而所得。
Therassa santike upajjhaṃ gāhāpetvā sayaṃ anussāvanakammaṃ karotīti ettha sāriputtattheropi tatheva karotīti daṭṭhabbaṃ. Evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca pañca bhikkhusatāni ahesuṃ. Āyasmantaṃ ānandaṃ ativiya mamāyatīti ānandatthero tāva mamāyatu akhīṇāsavabhāvato, sāriputtatthero kathanti? Na idaṃ mamāyanaṃ gehassitapemavasena, atha kho guṇasambhāvanāvasenāti nāyaṃ doso. Navamaṃ vā divasaṃ dasamaṃ vāti bhummatthe upayogavacanaṃ , navame vā dasame vā divaseti attho. Sace bhaveyyāti sace kassaci evaṃ siyā. Vuttasadisamevāti ettha ‘‘vuttadivasamevā’’tipi paṭhanti. Dhāretunti ettha ‘‘āhā’’ti pāṭhaseso daṭṭhabbo.
世尊前者接受长老所赠衣物，自己亦复持戒修习，沙利子长老亦如此。由此各自将自己所获受衣分与别人后，五个比库团体得于收限。至于具寿尊者阿难，他被视为极为亲近我者。阿难长老说：“这非因亲近我，而是因德性具足。”这无可非议。关于第九或第十日，是指供养之时所用的方便说法。或第九日、或第十日，若有人适时供养，是相应之事所言。说法类同于“说曰”，此中意为“他说”。此处“持诸”即是“说”。
§462-463
462-463.Niṭṭhitacīvarasminti bhummavacanassa lopaṃ katvā niddesoti āha ‘‘niṭṭhite cīvarasmi’’nti, cīvarassa karaṇapalibodhe upacchinneti vuttaṃ hoti. Pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ yaṃ kiñci kātabbaṃ, taṃ katvāti yojetabbaṃ. Sūciyā paṭisāmananti idaṃ sūcikammassa sammā pariniṭṭhitabhāvadassanatthaṃ vuttaṃ, sūcikammaniṭṭhānamevettha pamāṇaṃ. Etesampīti vinaṭṭhādiṃ parāmasati.
462-463. 对于“成衣”的说法，由语土言辞删除，解释说“称为成衣”。为了提醒衣物使用的意义，谓“割裂”。说的是制作漏斗、线轴等终至需要完成其事。谓针缝补是正确制成的表现。此中针工成名即表示尺量。此部分戒律从“未经打结”开始铺陈说明。
Kathine ca ubbhatasminti yaṃ saṅghassa kathinaṃ atthataṃ, tasmiṃ kathine ca ubbhateti attho. Dutiyassa palibodhassa abhāvaṃ dassetīti āvāsapalibodhassa abhāvaṃ dasseti. Ettha ca ‘‘niṭṭhitacīvarasmiṃ ubbhatasmiṃ kathine’’ti imehi dvīhi padehi dvinnaṃ palibodhānaṃ abhāvadassanena atthatakathinassa pañcamāsabbhantare yāva cīvarapalibodho āvāsapalibodho ca na upacchijjati, tāva anadhiṭṭhitaṃ avikappitaṃ atirekacīvaraṃ dasāhato parampi ṭhapetuṃ vaṭṭatīti dīpeti. Atthatakathinassa hi yāva kathinassa ubbhārā anāmantacāro asamādānacāro yāvadatthacīvaraṃ gaṇabhojanaṃ yo ca tattha cīvaruppādoti ime pañcānisaṃsā labbhanti. Pakkamanaṃ anto assāti pakkamanantikā. Evaṃ sesāpi veditabbā. Vitthāro panettha āgataṭṭhāneyeva āvi bhavissati.
关于“戒期升起”之义，为“僧团之戒期”的真正意义。此中“戒期升起”的意思。第二种解释是不存在，即无住处之意。此处“成衣、戒期、升起”的三个词，因缺乏两个方面之解释，说明经戒期的不稳定，愈至五个月后，关于衣界和住界未有依附，应当持续置放无常未定之多余衣服。此即说明因戒期不稳及升起时，无规矩、不如理服从而得戒期。如有衣产自集体供养或带食聚处者，此即为衣来源。此五项条件须具足方可。结尾用“结尾者”以示结束。如此断定这些余衣之性质。详细论述将在后文地方补述。
Khomanti khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, tathā sesāni. Sāṇanti sāṇavākasuttehi katacīvaraṃ. Bhaṅganti khomasuttādīni sabbāni ekaccāni vā missetvā katacīvaraṃ. Bhaṅgampi vākamayamevāti keci. Dukūlaṃ paṭṭuṇṇaṃ somārapaṭaṃ cīnapaṭaṃ iddhijaṃ devadinnanti imāni pana cha cīvarāni etesaṃyeva anulomānīti visuṃ na vuttāni. Dukūlañhi sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃ paṭṭuṇṇaṃ. ‘‘Paṭṭuṇṇakoseyyaviseso’’ti hi abhidhānakose vuttaṃ. Somāradese cīnadese ca jātavatthāni somāracīnapaṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesaṃ eva anulomaṃ. Devatāhi dinnaṃ cīvaraṃ devadinnaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato.
缝制法衣用布及布料之出处，包括老布尾等。用丝织品缝制服饰。所有缝制之布品，有时会混合不同布料而缝制。又有说断裂只因织造。棉布、粗布、洋布、丝质布乃天人赐布，这些六种为同一性质，由此理说未曾详述。棉布依丝织品性质缝制。粗布因缝情况而生。称之为“棉布专特床具”者，语汇辞典中有言。洋布、生中国布有出处记载。棉织布三种特性依织造性质成。丝质布为比库依福德所得之缝制服饰，是众布中之一种对应其性质。天人所赐丝布，与佛弟子阿奴鲁达长老得到的布品相似，也属于这些布料之类。
Majjhimassa purisassa vidatthiṃ sandhāya ‘‘dve vidatthiyo’’tiādi vuttaṃ. Iminā dīghato vaḍḍhakīhatthappamāṇaṃ vitthārato tato upaḍḍhappamāṇaṃ vikappanupaganti dasseti. Tathā hi ‘‘sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakīhatthena diyaḍḍho hattho hotī’’ti kuṭikārasikkhāpadaṭṭhakathāyaṃ (pārā. aṭṭha. 2.348-349) vuttaṃ, tasmā sugataṅgulena dvādasaṅgulaṃ vaḍḍhakīhatthena diyaḍḍho hatthoti siddhaṃ. Evañca katvā sugataṅgulena aṭṭhaṅgulaṃ vaḍḍhakīhatthappamāṇanti idaṃ āgatamevāti.
中年男子所掌权衡称为“两把衡器”等语。此处详释尺度，自长到宽，再由宽至膨胀展开。由此《丘吉拉僧伽律师注》中称“美人拇指谓之中年男子掌有三种衡器，长拇指为一又二分之一掌”论证，所以称长拇指有十二指节，以那拇指八指节为标准。依此推算用那拇指八指节当做中年男子掌大小也成立。
Taṃ atikkāmayatoti ettha tanti cīvaraṃ kālaṃ vā parāmasati. Tassa yo aruṇoti tassa cīvaruppādadivasassa yo atikkanto aruṇo. Cīvaruppādadivasena saddhinti cīvaruppādadivasassa atikkantaaruṇena saddhinti attho. Divasasaddena hi taṃdivasanissito aruṇo vutto. Bandhitvāti rajjuādīhi bandhitvā. Veṭhetvāti vatthādīti veṭhetvā.
此谓逾越，即布帛及时间的逾越。所谓“阿卢那”即布帛产生之日，逾越者以这个日子计。布帛产生日谓“信”，布帛产生之日逾越而称“逾越阿卢那”，是其义也。以日数计，依此日起称“阿卢那”。“绑扎”谓以绳索等绑固。“缠绕”谓以衣料缠绕。
Vacanīyoti saṅghaṃ apekkhitvā vuttaṃ. Aññathāpi vattabbanti ettha ‘‘yāya kāyaci bhāsāya padapaṭipāṭiyā avatvāpi atthamatte vutte vaṭṭatī’’ti vadanti. Tenāti āpattiṃ paṭiggaṇhantena. Paṭiggāhakena ‘‘passasī’’ti vutte desakena vattabbavacanaṃ dasseti ‘‘āma passāmī’’ti. Puna paṭiggāhakena vattabbavacanamāha ‘‘āyatiṃ saṃvareyyāsī’’ti. Evaṃ vutte puna desakena vattabbavacanaṃ ‘‘sādhu suṭṭhu saṃvarissāmī’’ti. Iminā attano āyatiṃ saṃvare patiṭṭhitabhāvaṃ dasseti. Dvīsu pana sambahulāsu vāti dvīsu sambahulāsu vā āpattīsu purimanayeneva vacanabhedo veditabbo. Ñattiyaṃ āpattiṃ sarati vivaratīti ettha dve āpattiyoti vā sambahulā āpattiyoti vā vattabbanti adhippāyo. Cīvaradānepīti nissaṭṭhacīvarassa dānepi. Vatthuvasenāti cīvaragaṇanāya. Gaṇassa vuttā pāḷiyevettha pāḷīti dvīsu imāhaṃ āyasmantānaṃ nissajjāmīti vacane visesābhāvato vuttaṃ. Evaṃ…pe… vattuṃ vaṭṭatīti vatvā tattha kāraṇamāha ‘‘itogarukatarānī’’tiādi. Tattha itoti ito nissaṭṭhacīvaradānato. Ñattikammato ñattidutiyakammaṃ garukataranti āha ‘‘ito garukatarānī’’ti. Imāhaṃ cīvaranti ettha ‘‘imaṃ cīvara’’ntipi paṭhanti.
声明谓法师对僧团所说。也有说法称“不论什么身体语言，虽失辞义但意旨被表述则成立”。于是承认过失。承认者称“明白”，由说法者示教可知“诚然明白”。后来承认者说“日后应节制”。再由说法者称“好，必当遵守”。如此互相约束，显示出自己今后将行节制之意。所谓两个或多个共犯中的言语分歧，应以过失先犯者言语作为判别依据。所谓“僧团过失”，是指二者过失或多者过失时的规范。布施衣服者指无所有布施衣。说“以衣具计数”是计算布衣数量。出于语境，称之为“比库出家衣”。如此说明布的数目。语中称“因果递增”等谓出家衣来由。言“因”、“果”者，指出处与其后果。称“此物衣物”，此处为此一衣之称谓。
§468
468.Naidha saññā rakkhatīti idaṃ vematikaṃ anatikkantasaññañca sandhāya vuttaṃ. Yopi evaṃsaññī, tassapīti na kevalaṃ atikkante atikkantasaññissa, atha kho vematikassa anatikkantasaññissapīti attho. ‘‘Na idha saññā rakkhatī’’tiādinā vuttamatthaṃ sesattikepi atidisati. Esa nayo sabbatthāti esa nayo avinaṭṭhādīsupīti aññesaṃ cīvaresu upacikādīhi khāyitesu ‘‘mayhampi cīvaraṃ khāyita’’nti evaṃsaññī hotītiādinā yojetabbanti dasseti. Anaṭṭhato aviluttassa visesamāha ‘‘pasayhāvahāravasenā’’ti. Theyyāvahāravasena gahitañhi naṭṭhanti adhippetaṃ, pasayhāvahāravasena gahitaṃ viluttanti. Anāpatti aññena kataṃ paṭilabhitvā paribhuñjatīti idaṃ nisīdanasanthataṃ sandhāya vuttaṃ. Yaṃ yena hi purāṇasanthatassa sāmantā sugatavidatthiṃ anādiyitvā aññaṃ navaṃ nisīdanasanthataṃ kataṃ, tassa taṃ nissaggiyaṃ hoti. Tasmā ‘‘anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti idaṃ parassa nissaggiyaṃ aparassa paribhuñjituṃ vaṭṭatīti imamatthaṃ sādheti. Paribhogaṃ sandhāya vuttanti anatikkante atikkantasaññissa vematikassa ca paribhuñjantasseva dukkaṭaṃ, na pana aparibhuñjitvā ṭhapentassāti adhippāyo.
468.言“不守护观念”指此强调未经逾越之观念。虽然如此观念存在，但非仅限于逾越不逾越观念，且兼指强调此物质衣物被啮、腐蚀等，犹如“我亦有衣被啮蚀”之见，此种见亦为该类观念。称作未被破坏、不杂乱者，专指“破坏性习气为主”。制造习气的若保持则不能灭失，破坏性习气则被消除。未犯戒者若因他人所为之过失而受罚，仍得安享，此指座具相关律节。因前人已经建造的垫座如法之存续，若新造垫座犯戒，即须弃除。故云“若因他人造作而因辩护得以享用”，则构成他人的弃立。此义得成立。言“享用”指占有。此为非逾越之非逾越观念破坏所致之不善；而若不享用，则不成立。
§469
469.Ticīvaraṃ adhiṭṭhātunti nāmaṃ vatvā adhiṭṭhātuṃ. Na vikappetunti nāmaṃ vatvā na vikappetuṃ. Esa nayo sabbattha. Tasmā ticīvarādīni adhiṭṭhahantena ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’tiādinā nāmaṃ vatvā adhiṭṭhātabbaṃ. Vikappentena pana ‘‘imaṃ saṅghāṭi’’ntiādinā tassa tassa cīvarassa nāmaṃ aggahetvāva ‘‘imaṃ cīvaraṃ tuyhaṃ vikappemī’’ti vikappetabbaṃ. Ticīvaraṃ vā hotu aññaṃ vā, yadi taṃ taṃ nāmaṃ gahetvā vikappeti, avikappitaṃ hoti, atirekacīvaraṭṭhāneyeva tiṭṭhati. Tato paraṃ vikappetunti ‘‘catumāsato paraṃ vikappetvā paribhuñjituṃ anuññāta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘tato paraṃ vikappetvā yāva āgāmisaṃvacchare vassānaṃ cātumāsaṃ, tāva ṭhapetuṃ anuññāta’’ntipi vadanti. ‘‘Tato paraṃ vikappetuṃ anujānāmīti ettāvatā vassikasāṭikaṃ kaṇḍuppaṭicchādiñca taṃ taṃ nāmaṃ gahetvā vikappetuṃ anuññātanti evamattho na gahetabbo tato paraṃ vassikasāṭikādināmasseva abhāvato. Tasmā tato paraṃ vikappentenapi nāmaṃ gahetvā na vikappetabbaṃ. Ubhinnampi tato paraṃ vikappetvā paribhogassa anuññātattā tathā vikappitaṃ aññanāmena adhiṭṭhahitvā paribhuñjitabba’’nti tīsupi gaṇṭhipadesu vuttaṃ.
469.所谓“管理三衣”，即负责穿戴。所谓“不改换”指既决意此名称，即不可随意更换。此规遍及各处。故须由穿戴三衣者称为“我现在穿戴此僧伽袈裟”等，定名并确认之。对于改换者，须称“这是我的袈裟”等，同时取名而改换。若三衣或其它衣物按此取名后改换，则改换状态无效，仍视为衣物原处存在。之后改换取名时，须依律明确三个月后方可使用。又有人谓“可改换至来年雨安居满三月，仍可暂时放置”。所谓“可改换”者，乃因雨安居签条等名称之引用。故若超过期限则不可再取名改换。因此“可改换”时须具名而不可改换。由双方皆改换后，就许可证使用权作相应更名穿戴之诠释，适用于三段节的法规。
Paccuddharāmīti ṭhapemi, pariccajāmīti vā attho. Imaṃ saṅghāṭiṃ adhiṭṭhāmīti ettha ‘‘imaṃ cīvaraṃ saṅghāṭiṃ adhiṭṭhāmīti evampi vattuṃ vaṭṭatī’’ti gaṇṭhipadesu vuttaṃ, tampi ‘‘imaṃ cīvaraṃ parikkhāracoḷaṃ adhiṭṭhāmī’’ti iminā sameti. Kāyavikāraṃ karontenāti hatthena cīvaraṃ parāmasantena vā cālentena vā. Duvidhanti sammukhaparammukhabhedesu duvidhaṃ. Hatthapāseti idaṃ dvādasahatthaṃ sandhāya vuttaṃ, tasmā dvādasahatthabbhantare ṭhitaṃ ‘‘ima’’nti vatvā adhiṭṭhātabbaṃ. Tato paraṃ ‘‘eta’’nti vatvā adhiṭṭhātabbanti keci vadanti. Gaṇṭhipadesu panettha na kiñci vuttaṃ. Pāḷiyaṃ aṭṭhakathāyañca sabbattha ‘‘hatthapāso’’ti aḍḍhateyyahattho vuccati, tasmā idha visesavikappanāya kāraṇaṃ gavesitabbaṃ. Sāmantavihāro nāma yattha tadaheva gantvā nivattituṃ sakkā. ‘‘Sāmantavihāre’’ti idaṃ desanāsīsamattaṃ, tasmā ṭhapitaṭṭhānaṃ sallakkhetvā dūre ṭhitampi adhiṭṭhātabbanti vadanti. Ṭhapitaṭṭhānaṃ sallakkhetvāti ca idaṃ ṭhapitaṭṭhānasallakkhaṇaṃ anucchavikanti katvā vuttaṃ, cīvarasallakkhaṇamevettha pamāṇaṃ.
「复起」意为我建立，「舍弃」意指放下。此处所谓建立这件袈裟，即是说「这件衣服」乃是衣袍、袈裟，称为「复起衣」也是可以用的，如经中「这件衣服、袈裟，我建筑持守」等说法，正如经文段落中所述。由此会合为「我建立这件称为复起衣的袈裟」。所谓触身变化者，是指用手托起衣服，或由外方托持挽挤。此意分两种，一为从前面推拿，一为从背后推动。所谓「手掌腰带」是指十二掌宽的带子，故衣服保持于十二掌之宽度内时应称为『这』，之后则可用「彼」字，部分人又有此说法。但在经文集合句中对此未有详细说明。巴利文及注疏中「手掌腰带」指的是十指合拢的掌宽，因此此处应探究此特殊名称的缘由。所谓「常住净处」乃是指去脱衣后可立即返回的所在。称为「常住净处」此乃授戒说法，故认定建立位置时要在已标记之处，并可远距离而定。所谓标记位置，乃将此处的建立位置特征作为记号称之，是像章节拟定中提到的衣服特征的尺寸用来区别测量的标准。
Adhiṭṭhahitvā ṭhapitavatthehīti parikkhāracoḷanāmena adhiṭṭhahitvā ṭhapitavatthehi. Adhiṭṭhānato pubbe saṅghāṭiādivohārassa abhāvato ‘‘imaṃ paccuddharāmī’’ti parikkhāracoḷassa visuṃ paccuddhāravidhiṃ dasseti. Parikkhāracoḷanāmena pana adhiṭṭhitattā ‘‘imaṃ parikkhāracoḷaṃ paccuddharāmī’’ti vuttepi nevatthi dosoti viññāyati. Paccuddharitvā puna adhiṭṭhātabbānīti idañca saṅghāṭiādicīvaranāmena adhiṭṭhahitvā paribhuñjitukāmaṃ sandhāya vuttaṃ. Parikkhāracoḷanāmeneva adhiṭṭhahitvā paribhuñjantassa pana pubbekataadhiṭṭhānameva adhiṭṭhānaṃ. Adhiṭṭhānakiccaṃ natthīti iminā kappabindudānakiccampi natthīti dasseti. Muṭṭhipañcakāditicīvarappamāṇayuttaṃ sandhāya ‘‘ticīvaraṃ panā’’tiādi vuttaṃ. Parikkhāracoḷaṃ adhiṭṭhātunti parikkhāracoḷaṃ katvā adhiṭṭhātuṃ. Baddhasīmāyaṃ avippavāsasīmāsammutisabbhāvato cīvaravippavāsepi nevatthi dosoti na tattha dupparihāratāti āha ‘‘abaddhasīmāyaṃ dupparihāra’’nti.
所谓「已建立且仍保持着」乃是指以器具衣袍称谓中「已建立且保持着」的衣物。之前因无衣袍等用品，故「我建立这件」可表达这一补充建衣的程序。虽用「建立衣袍」一词，非表示错误，言下之意是已建立但尚须维持无误。此乃衣袍等称谓已建立且要加以保持、维持的含意。因姓以衣袍等名称，建立时即为欲供奉享用而言。建立乃是一项作业之意，否则无此行为。关于带有五束挥端衣物大小比较等事亦谓「三衣亦然」等语，标明不同衣服的尺寸等。以衣袍的建立为例，即是将衣服固定成型。由于没有围绕约束的界限约束，脱落之于衣服并无责难，因此谓「无约束界限者难修护」。
Anatirittappamāṇāti sugatavidatthiyā dīghaso cha vidatthiyo tiriyaṃ aḍḍhateyyavidatthiñca anatikkantappamāṇāti attho. Nanu ca vassikasāṭikā vassānātikkamena, kaṇḍuppaṭicchādi ābādhavūpasamena adhiṭṭhānaṃ vijahati. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘vassikasāṭikā vassānamāsātikkamenapi, kaṇḍuppaṭicchādi ābādhavūpasamenapi adhiṭṭhānaṃ vijahatī’’ti vuttaṃ. Tasmā ‘‘tato paraṃ paccuddharitvā vikappetabbā’’ti kasmā vuttaṃ. Sati hi adhiṭṭhāne paccuddhāro yuttoti? Ettha tāva tīsupi gaṇṭhipadesu idaṃ vuttaṃ ‘‘paccuddharitvāti idaṃ paccuddharaṇaṃ sandhāya na vuttaṃ, paccuddharitvāti pana vassikasāṭikabhāvato apanetvāti evamattho gahetabbo. Tasmā hemantassa paṭhamadivasato paṭṭhāya antodasāhe vassikasāṭikabhāvato apanetvā vikappetabbāti imamatthaṃ dassetuṃ ‘tato paraṃ paccuddharitvā vikappetabbā’ti vutta’’nti.
所谓非过度尺寸，是根据佛陀所知标准来界定，指出有三种尺寸，分别向后排伸的带篾及十二掌宽以上之称为非过度尺寸。然季节超过一年，由诸如树枝等障碍等困扰时，衣服便无法保持固定，故此凡注疏母本中（论戒律相关疑难及严格修学教规阐发）谓「即使超过一年，因树枝类障碍等阻碍故，衣服无法被保持」之说。故而于后续应当重新建立。既然「以后重新建立乃可变更」，为何当时提及此语？此处「保持」实与衣服之更新密切相关。注疏中称三束衣服较具量度尺度，而「重新建立」不是指单就该重新保持衣服大小状态而言，而是指过了超过一年的保存期限需整顿。故以此情况为由立此规章，即使于冬季初日即更新后方可整顿更替。
Keci pana ‘‘yathā kathinamāsabbhantare uppannacīvaraṃ kathinamāsātikkame nissaggiyaṃ hoti, evamayaṃ vassikasāṭikāpi vassānamāsātikkame nissaggiyā hoti, tasmā kattikapuṇṇamadivase paccuddharitvā tato paraṃ hemantassa paṭhamadivase vikappetabbāti evamattho gahetabbo. Paccuddharitvā tato paraṃ vikappetabbāti padayojanā veditabbā’’ti ca vadanti, taṃ na yuttaṃ. Kathinamāse uppannañhi cīvaraṃ atirekacīvaraṭṭhāne ṭhitattā avasānadivase anadhiṭṭhitaṃ kathinamāsātikkame nissaggiyaṃ hoti. Ayaṃ pana vassikasāṭikā adhiṭṭhahitvā ṭhapitattā na tena sadisāti vassānātikkame kathaṃ nissaggiyā hoti. Anadhiṭṭhitaavikappitameva hi taṃtaṃkālātikkame nissaggiyaṃ hoti, tasmā hemantepi vassikasāṭikā dasāhaṃ parihāraṃ labhatiyeva. Evaṃ kaṇḍuppaṭicchādipi ābādhavūpasamena adhiṭṭhānaṃ vijahati, tasmā tato paraṃ dasāhaṃ parihāraṃ labhati, dasāhaṃ pana anatikkamitvā vikappetabbāti.
有人说「如遇寒月未满后发生的衣服，超过寒月后则为需放弃不得保持衣服，那么这衣服也成了一年未满期的衣服，故应于每年十月满月后更换，于次年夏季初日予以更新。」此种说法不可取。因寒月所生成之衣服若仅因多余衣服堆积而置放，待至用尽日，却未加重新保持，此时成了超过寒月期不可维持之物。此种超过期该舍弃的衣服，若立了保持之位且其被保持，却不等于如彼般年限保持者，此时故超期而不可维持。此样维护使衣服可得一年期之用，此所以寒卧所受戒后，使夏季十月初得免于十天废弃之责。季节以上树枝障碍阻碍而尚无法保持，故得过期免除十日规约。
Keci pana ‘‘adhiṭṭhānabhedalakkhaṇe avuttattā vassikasāṭikā vassānamāsātikkamepi, kaṇḍuppaṭicchādi ābādhe vūpasantepi adhiṭṭhānaṃ na vijahati, tasmā ‘tato paraṃ paccuddharitvā vikappetabbā’ti idaṃ vutta’’nti vadanti, taṃ mātikāṭṭhakathāya na sameti, samantapāsādikāya pana sameti. Tathā hi ‘‘vassikasāṭikā vassānamāsātikkamenapi, kaṇḍuppaṭicchādi ābādhavūpasamenapi adhiṭṭhānaṃ vijahatī’’ti idaṃ samantapāsādikāyaṃ natthi, parivāraṭṭhakathāyañca ‘‘atthāpatti hemante āpajjati, no gimhe’’ti ettha idaṃ vuttaṃ ‘‘kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati. Kurundiyaṃ pana ‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’ti vuttaṃ, tampi suvuttaṃ. Cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetunti hi vutta’’nti (pari. aṭṭha. 323).
也有人说「因无法确定设保持位的差别标记时，寒月一年期及树枝障碍已灭除时无保持行为，因此产生后续重新建立。」此说不合注疏母本所载，但《常住净处注疏》中确认该说成立。确如《常住净处注疏》中说：“寒月一年期及树枝等难免障碍已除时，衣服才保持。”未曾见于旁证中。还说冬季来临才发生保持情况，不是夏季。此说即所谓在寒月过了十月满月后，次日重新保持衣服，才称为寒月期实持，故可保持四个月期。此乃《巴利注疏》（Pārivāra Atthakathā）中所述，所云「保持四个月然后更换」是相关规则。
Tattha mahāaṭṭhakathāyaṃ nivāsanapaccayā dukkaṭaṃ vuttaṃ, kurundaṭṭhakathāyaṃ pana apaccuddhārapaccayā. Tasmā kurundiyaṃ vuttanayeneva vassikasāṭikā vassānamāsātikkamepi adhiṭṭhānaṃ na vijahatīti paññāyati. Kurundiyañhi ‘‘vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti vacanato yadi kattikapuṇṇamāyaṃ na paccuddhareyya, avijahitādhiṭṭhānā vassikasāṭikā hemantaṃ sampattā vikappanakkhette adhiṭṭhānasabbhāvato dukkaṭaṃ janeti, tasmā kattikapuṇṇamāyaṃ eva paccuddharitvā hemante vikappetabbāti iminā adhippāyena ‘‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’’ti vuttaṃ, tasmā vīmaṃsitvā yuttataraṃ gahetabbaṃ.
大注疏中称保持之因缘为困难，针对树枝注疏则表述为重新建立保持之因。故据此可推断其因树枝障碍导致寒月一年期无法保持。树枝注疏对此曾说：“应保持四个月，之后进行更换。”若未于十月满月重建，造成无法保持而发生障碍，则于寒月即应被视为既成障碍，故语云“于十月满月日重新建立，寒月期开始。”因此须谨慎遵守此法，以免不善行为发生。
Nahānatthāya anuññātattā ‘‘vaṇṇabhedamattarattāpi cesā vaṭṭatī’’ti vuttaṃ. Dve pana na vaṭṭantīti dvinnaṃ adhiṭṭhānābhāvato vuttaṃ. ‘‘Sace vassāne aparā vassikasāṭikā uppannā hoti, purimavassikasāṭikaṃ paccuddharitvā vikappetvā ca adhiṭṭhātabbā’’ti vadanti. Pamāṇayuttanti dīghaso sugatavidatthiyā dve vidatthiyo, vitthārato diyaḍḍhā, dasā vidatthīti iminā pamāṇena yuttaṃ. Pamāṇikāti sugatavidatthiyā dīghaso catasso vidatthiyo, tiriyaṃ dve vidatthiyoti evaṃ vuttappamāṇayuttā. Paccuddharitvā vikappetabbāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. ‘‘Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti, puna na paccuddharīyati kālaparicchedābhāvato’’ti vadanti. Apare pana ‘‘ekavacanenapi vaṭṭatīti dassanatthaṃ ‘sakiṃ adhiṭṭhitaṃ adhiṭṭhitamevā’ti vutta’’nti vadanti. Ubhayatthāpi assa vacanassa idha vacane apubbaṃ payojanaṃ na dissati, teneva mātikāṭṭhakathāyaṃ imasmiṃ ṭhāne ‘‘sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hotī’’ti idaṃ padaṃ na vuttaṃ.
为清净洁净目的，便作不允许，如言『仅就色相区分亦应循环』。但因无坚定意志，二者不可循环。若在雨季中出现后雨季袈裟，前雨季袈裟应被收回、焕新且必须坚定持守。所谓符合标准者，是指世尊教法中详尽规定的两种类型，分类详尽合计十种，依此标准为准。所谓有收回与焕新，是指当应如此行时，须如下文所述履行。有人说：先坚定持守的袈裟仍是坚守的袈裟，不复收回，因为无时限的划分。又有说法称即使一句话内亦循环，以显『先坚定持守的袈裟仍是坚守的袈裟』。无论哪种，语句未显先后目的，因此此处母题论释所用『先坚定持守的袈裟仍是坚守的袈裟』一语并未出现。
‘‘Attano santakabhāvato mocetvā ṭhapitaṃ sandhāya mahāpaccariyaṃ anāpatti vuttā’’ti vadanti. Iminā bhesajjaṃ cetāpessāmi, idaṃ mātuyā dassāmīti ṭhapentena adhiṭṭhātabbaṃ, idaṃ bhesajjassa, idaṃ mātuyāti vissajjetvā sakasantakabhāvato mocite adhiṭṭhānakiccaṃ natthīti adhippāyo. Senāsanaparikkhāratthāya dinnapaccattharaṇeti ettha ‘‘anivāsetvā apārupitvā ca kevalaṃ mañcapīṭhesuyeva attharitvā paribhuñjiyamānaṃ paccattharaṇaṃ attano santakampi anadhiṭṭhātuṃ vaṭṭatī’’ti vadanti. Heṭṭhā pana ‘‘paccattharaṇampi adhiṭṭhātabbamevā’’ti avisesena vuttattā attano santakaṃ adhiṭṭhātabbamevāti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ.
有说：『因自身洁净而获得解脱的袈裟，应视为安装了不触犯规则的深妙莹净无瑕宝器』。以此比喻疗法，显现出应如此坚定持守。所谓这是治疗法，也是母法；舍弃自身洁净时，因丧失坚定持守而无更多修持任务，这是推理之故。为床榻等用具检查理由，谓在未折叠或铺平，单纯如床席垫一般地利用时，虽用为外层覆盖，外用工具也当无坚守袈裟之理。下文特指『仅外层覆盖亦应坚定持守自身洁净袈裟』，此为我们推断，应细致检验后采纳。
‘‘Hīnāyāvattanenāti sikkhaṃ appaccakkhāya gihibhāvūpagamanenā’’ti tīsupi gaṇṭhipadesu vuttaṃ, taṃ yuttaṃ aññassa dāne viya cīvare nirālayabhāveneva pariccattattā. Keci pana ‘‘hīnāyāvattanenāti bhikkhuniyā gihibhāvūpagamanenā’’ti evamatthaṃ gahetvā ‘‘bhikkhu pana vibbhamantopi yāva sikkhaṃ na paccakkhāti, tāva bhikkhuyevāti adhiṭṭhānaṃ na vijahatī’’ti vadanti, taṃ na gahetabbaṃ ‘‘bhikkhuniyā hīnāyāvattanenā’’ti visesetvā avuttattā. Bhikkhuniyā hi gihibhāvūpagamane adhiṭṭhānavijahanaṃ visuṃ vattabbaṃ natthi tassā vibbhamaneneva assamaṇībhāvato. Sikkhāpaccakkhānenāti pana idaṃ sace bhikkhuliṅge ṭhitova sikkhaṃ paccakkhāti , tassa kāyalaggampi cīvaraṃ adhiṭṭhānaṃ vijahatīti dassanatthaṃ vuttaṃ. Kaniṭṭhaṅgulinakhavasenāti heṭṭhimaparicchedaṃ dasseti. Pamāṇacīvarassāti pacchimappamāṇaṃ sandhāya vuttaṃ. Dve cīvarāni pārupantassāti antaragharappavesanatthāya suppaṭicchannasikkhāpade vuttanayena saṅghāṭiṃ uttarāsaṅgañca ekato katvā pārupantassa. Saṅgharitaṭṭhāneti dvīsupi antesu saṅgharitaṭṭhāne. Esa nayoti iminā pamāṇayuttesu yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati, mahantesu pana tato parena chiddaṃ adhiṭṭhānaṃ na vijahatīti ayamattho dassito. Sabbesūti ticīvarādibhedesu sabbacīvaresu.
所谓『因生活变迁出现降低戒律之情形』，在三条结绳颈带上有说法，此状况类比施舍他人衣物时的破旧衣遮盖。有人说：『比库尼因生活变迁降低戒律』，持此说法者又辩称：『比库若未完成戒律考验，乃至破坏自身袈裟的身分之义，尚非坚守戒律』，这一说法不可取。因比库尼因生活变迁，没有戒律破坏之理，若有破坏皆出于不纯洁的意念。所谓戒律考验，是指比库在规定时间完成戒律考验后，才算真正破坏身体衣物之义。所谓『小指甲大小』者，指下部裁剪处。所谓『标准袈裟』，是以后方幅度所定。所谓『两件袈裟相互覆盖』，是指进入室内时为保护两件袈裟相重叠部分，将桑罽袈裟和外披袈裟合一覆盖于内袈裟之义。所谓『桑罽袈裟存放处』，指两处存放。此『那个规条』，在符合标准的情况，虽部分断裂且坚守袈裟，甚者在大面积区域断裂亦无违反之理。所谓『全部』指三件袈裟等所有衣物类别。
Aññaṃ pacchimappamāṇaṃ nāma natthīti sutte āgataṃ natthīti adhippāyo. Idāni tameva vibhāvetuṃ ‘‘yañhī’’tiādi vuttaṃ. ‘‘Taṃ atikkamayato chedanakaṃ pācittiya’’nti vuttattā āha ‘‘tato uttari paṭisiddhattā’’ti. Taṃ na sametīti parikkhāracoḷassa vikappanupagapacchimaṃ pacchimappamāṇanti gahetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇaṃ sandhāya ‘‘esa nayo’’tiādivacanaṃ na sameti tādisassa pacchimappamāṇassa sutte abhāvatoti adhippāyo. Andhakaṭṭhakathāyaṃ vuttavacanaṃ na sametīti imināva paṭikkhepena vikappanupagapacchimassa anto yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahatīti ayampi nayo paṭikkhittoyevāti daṭṭhabbaṃ. Ticīvarañhi ṭhapetvā sesacīvaresu chiddena adhiṭṭhānavijahanaṃ nāma natthi, tasmā adhiṭṭhahitvā ṭhapitesu sesacīvaresu vikappanupagapacchimaṃ appahontaṃ katvā khaṇḍākhaṇḍikaṃ chinnesupi adhiṭṭhānavijahanaṃ natthi. Sace pana adhiṭṭhānato pubbeyeva tādisaṃ hoti, acīvarattā adhiṭṭhānakiccaṃ natthi. Khuddakaṃ cīvaranti muṭṭhipañcakādibhedappamāṇato anūnameva khuddakacīvaraṃ. Mahantaṃ vā khuddakaṃ karotīti ettha tiṇṇaṃ cīvarānaṃ catūsu passesu yasmiṃ padese chiddaṃ adhiṭṭhānaṃ na vijahati, tasmiṃ padese samantato chinditvā khuddakaṃ karontassa adhiṭṭhānaṃ na vijahatīti adhippāyo.
听说，不能用其他后幅度尺寸，这是经中传来观点。现下以此为例加以解释『于何处』等语句。以『超过此限则为不净戒条』之说，接着言『以后获得上级批准』。若未达此限，则为后幅度尺寸错误，依此他物三件袈裟类别中的五指大小相应裁剪尺寸，后幅度尺寸不能混为一谈，故说此语之经文不存在。按《盂藏释》中所说，该语从反面说明后幅度尺寸范围内部分断裂处视为裁剪断裂，显本意也是反面分析。三件袈裟中，若装置后袈裟于各残缺袈裟，则不能视为破坏袈裟之理。因独立坚守无袈裟破坏之义。若断于前段，则无坚守袈裟义务。所谓『小袈裟』者，是指五指大小裁剪尺寸的小型袈裟。大或小皆是指三件袈裟之一，在此区域无因断裂而丧失坚守袈裟义务。
Sammukhāvikappanā parammukhāvikappanāti ettha sammukhena vikappanā parammukhena vikappanāti evamattho gahetabbo. Sannihitāsannihitabhāvanti āsannadūrabhāvaṃ. Āsannadūrabhāvo ca adhiṭṭhāne vuttanayeneva veditabbo. Paribhogādayopi vaṭṭantīti ettha adhiṭṭhānassapi antogadhattā sace saṅghāṭiādināmena adhiṭṭhahitvā paribhuñjitukāmo hoti, adhiṭṭhānaṃ kātabbaṃ. No ce, na kātabbaṃ, vikappanameva pamāṇaṃ, tasmā atirekacīvaraṃ nāma na hoti. Mittoti daḷhamitto. Sandiṭṭhoti diṭṭhamitto nātidaḷhamitto. Vikappitavikappanā nāmesā vaṭṭatīti adhiṭṭhitaadhiṭṭhānaṃ viyāti adhippāyo avisesena vuttavacananti ticīvarādiṃ adhiṭṭheti, vassikasāṭikaṃ kaṇḍuppaṭicchādiñca vikappetīti avatvā sabbacīvarānaṃ avisesena vikappetīti vuttavacanaṃ. Ticīvarasaṅkhepenāti ticīvaranīhārena, saṅghāṭiādiadhiṭṭhānavasenāti vuttaṃ hoti.
所谓面对面与背对背折叠，是指正面对折与背面对折。所谓相近与相远，是说接近与遥远的含义。相近与相远，是坚守袈裟时之量度。所谓边缘覆盖等，也指坚守时以桑罽袈裟为名义的保护物是否存在，若存在则须坚守，否则仅为折叠裁剪尺寸，因而多余衣物不成立。所谓知己，是指亲密友人；知面者，现场目击者，非亲密友。所谓折叠与展开名义，是坚守与非坚守的区分，尤指三件袈裟等坚守称呼。雨季袈裟间别布等须焕新，称为特别焕新；不涉及全部袈裟的焕新，即为特定焕新。所谓三件袈裟简称，是以三件袈裟的统称。桑罽等均属坚守类别。
Tuyhaṃ demītiādīsu ‘‘tasmiṃ kāle na gaṇhitukāmopi sace na paṭikkhipati, puna gaṇhitukāmatāya sati gahetuṃ vaṭṭatī’’ti vadanti. Itthannāmassāti parammukhe ṭhitaṃ sandhāya vadati. ‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañcāti ettha ‘‘yathā parato ‘tava santakaṃ karohī’ti vutte duddinnampi ‘sādhu, bhante, mayhaṃ gaṇhāmī’ti vacanena ‘suggahitaṃ hotī’ti vuttaṃ, evamidhāpi ‘tuyhaṃ gaṇhāhī’ti vutte sudinnattā ‘mayhaṃ gaṇhāmī’ti avuttepi ‘sudinnamevā’’’ti vadanti. ‘‘Gaṇhāhīti ca āṇattiyā gahaṇassa tappaṭibaddhatākaraṇavasena pavattattā tadā gaṇhāmīti citte anuppādite pacchā gahetuṃ na labhatī’’ti vadanti.
诸如『三件袈裟那时若非固守，则因无人摘除而须固守』之说。意为在决定面对折时成固定标准。所述『若有人说“你摘除”，对方说“我摘除”』的对话中，有《须定赞》典故比喻：如他人说“你替我做好袈裟”，不服从者即使不爽亦说“我摘除”，这类言语使双方内心产生难以割舍的情感。所谓摘除，是因执着手持、紧箍束缚而运行，故于未生起领受意念前，不能随意摘除袈裟。
Taṃ na yujjatīti vinayakammassa karaṇavasena gahetvā dinnattā vuttaṃ. Sace pana paro saccatoyeva vissāsaṃ gaṇhāti, puna kenaci kāraṇena tena dinnaṃ tassa na vaṭṭatīti natthi. Nissaggiyaṃ pana cīvaraṃ jānitvā vā ajānitvā vā gaṇhantaṃ ‘‘mā gaṇhāhī’’ti nivāraṇatthaṃ vuttaṃ. Kāyavācāhi kattabbaadhiṭṭhānavikappanānaṃ akatattā hotīti āha ‘‘kāyavācāto samuṭṭhātī’’ti. Cīvarassa attano santakatā, jātippamāṇayuttatā, chinnapalibodhabhāvo, atirekacīvaratā, dasāhātikkamoti imānettha pañca aṅgāni.
此言『不应取』，乃以律制持行为而言，是谓禁止。若他人确有诚实信赖，受彼所与，亦无任何缘故不应得也。谓断舍之衣，知而或不知而取者，戒令『勿取』，其意在断绝障碍。谓形身语行之所应为、有所立意念之不具足，故言『由形身语所起』。论断舍衣，谓其为自有所有，具现种类大小，破碎隐显，超越多衣，今共五相肢。
Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第一咖提那学处解释完毕。
2. Udositasikkhāpadavaṇṇanā2. 过夜学处解释
§471-473
471-473. Dutiye athānandatthero kathaṃ okāsaṃ paṭilabhati, kiṃ karonto ca āhiṇḍatīti āha ‘‘thero kirā’’tiādi. Avippavāseti nimittatthe bhummaṃ, avippavāsatthanti attho, vippavāsapaccayā yā āpatti, tadabhāvatthanti vuttaṃ hoti.
第四百七十一至四百七十三偈。第二，长老阿难得如何获得时机，作何行为而不违犯？乃曰：『长老行何？』为表明长老不犯过失之因。所谓未犯即无缘，也称无犯，谓缘由毁坏所致不犯，故说此意。
§475-476
475-476.Evaṃ chinnapalibodhoti evaṃ imehi cīvaraniṭṭhānakathinubbhārehi chinnapalibodho. Adhiṭṭhitesūti ticīvarādhiṭṭhānanayena adhiṭṭhitesu. Ticīvarena vippavuttho hotīti ‘‘rukkho chinno, paṭo daḍḍho’’tiādīsu viya avayavepi samudāyavohāro labbhatīti vuttaṃ.
第四百七十五至四百七十六偈。所谓破碎隐显，即借此衣着终止之难重担作破碎隐显。所谓守护，是指三衣守护之意。由三衣破坏而破坏故，有如树木被砍断、叶被折断等，因而可以看到诸部分之产生与消褪，故有此比喻。
§477-478
477-478.Parikhāyavā parikkhittoti iminā ca samantā nadītaḷākādiudakena parikkhittopi parikkhittoyevāti dasseti. Ettāvatāti ‘‘parikkhitto’’ti iminā vacanena. Ākāse aruṇaṃ uṭṭhāpetīti gharassa upari ākāse aḍḍhateyyaratanappamāṇaṃ atikkamitvā aruṇaṃ uṭṭhāpeti. Gharaṃ nivesanudositādilakkhaṇameva, na pana pāṭiyekkaṃ gharaṃ nāma atthīti āha ‘‘ettha cā’’tiādi.
第四百七十七至四百七十八偈。所谓受浸润与被围绕，指周遍被河流、池塘等水包围，且被环绕者即被围绕者也。谓此即『被围绕』字义所含。天上赤色升起，谓超过宝石量，升起于屋顶上空。屋宇则属居住住所等特征，绝非单一所称之房屋，故谓『此处亦然』。
§479
479. Pāḷiyaṃ vuttanayena ‘‘sabhāye’’ti avatvā ‘‘sabhāya’’nti paccattavacanaṃ sabhāya-saddassa napuṃsakaliṅgatāvibhāvanatthaṃ vuttaṃ. Sabhā-saddapariyāyopi hi sabhāya-saddo napuṃsakaliṅgayutto idha vuttoti imamatthaṃ dassento ‘‘liṅgabyattayena sabhā vuttā’’ti āha. Cīvarahatthapāse vasitabbaṃ natthīti cīvarahatthapāseyeva vasitabbanti natthi. Yaṃ tassā…pe… na vijahitabbanti ettha tassā vīthiyā sammukhaṭṭhāne sabhāyadvārānaṃ gahaṇeneva tattha sabbānipi gehāni sā ca antaravīthi gahitāyeva hoti. Atiharitvā ghare nikkhipatīti taṃ vīthiṃ muñcitvā ṭhite aññasmiṃ ghare nikkhipati. Purato vā pacchato vā hatthapāseti gharassa hatthapāsaṃ sandhāya vadati.
第四百七十九偈。以巴利语表达『议事厅』时转为『至议事厅』，『至议事厅』为名词所有格，意为除去男子性别特征。谓会堂一词及其同义词，皆含有男子性别标志，此处特指因取消性别而论之。论断舍衣不得置于衣边，即无此处置衣边之理。所称『彼侧』，乃指议事厅门口路径也，包含众多屋舍，故称内道亦被围绕。置物后折返原屋，谓放置完毕后仍保留通路，前后亦称衣边，意谓屋舍侧边。
Nivesanādīsu parikkhittatāya ekūpacāratā, aparikkhittatāya nānūpacāratā ca veditabbāti dassento ‘‘etenevupāyenā’’tiādimāha. Nivesanādīni gāmato bahi sanniviṭṭhāni gahitānīti veditabbaṃ. Antogāme ṭhitānañhi gāmaggahaṇena gahitattā gāmaparihāroyevāti. Sabbatthāpīti gāmādīsu ajjhokāsapariyantesu pannarasasu. Parikkhepādivasenāti ettha ādi-saddena aparikkhepasseva gahaṇaṃ veditabbaṃ, na ekakulādīnampi.
论及住所等处被围围绕者，为集中通行一处，未被围绕者则多通路，故称领会。谓住所等为村外所围之居所，应当知晓。居于内游走者，为村内之行走，故知为村中访问。谓村落等地宽阔通路约有十五条。以包围等表示，应知为非仅一族亦非多族已被包围之义。
§480-487
480-487.Ovarako nāma gabbhassa abbhantare añño gabbhotipi vadanti. Muṇḍacchadanapāsādoti candikaṅgaṇayutto pāsādo.
480-487.“奥瓦拉科”者，为胎内之名。又有他胎亦称之。所谓秃顶盖宫者，即月形环绕相连之宫殿。
§489
489.Satthoti jaṅghasattho sakaṭasattho vā. Pariyādiyitvāti vinivijjhitvā. Vuttamevatthaṃ vibhāveti ‘‘antopaviṭṭhena…pe… ṭhito hotī’’ti. Tattha antopaviṭṭhenāti gāmassa nadiyā vā antopaviṭṭhena. Nadīparihāro ca labbhatīti ettha ‘‘visuṃ nadīparihārassa avuttattā gāmādīhi aññattha viya cīvarahatthapāsoyeva nadīparihāro’’ti tīsupi gaṇṭhipadesu vuttaṃ. Vihārasīmanti avippavāsasīmaṃ sandhāyāha. Vihāraṃ gantvā vasitabbanti antosīmāya yattha katthaci vasitabbaṃ. Satthasamīpeyevāti idaṃ yathāvuttaabbhantaraparicchedavasena vuttaṃ. Pāḷiyaṃ nānākulassasattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbanti ettha hatthapāso nāma satthassa hatthapāsoti veditabbaṃ.
489.“萨特”者，有大腿者，有车轮者。所谓被卷闭者，谓被紧密缠绕。经文阐明云：“立于内部开敞处……”此谓内部开敞者，即村落或河流边的开敞地。关于河流边缘的隐藏，云：“川流边缘的隐匿，不同于村庄等处，如同袈裟与手杖之于川边藏匿”，此三处称为结带。所谓居所界限即尚未开界之所，谓到达其中可居处。近乎导师者，是按所言现场分段而说。巴利言语众多复杂，有所谓沙弥多样之意；此亦非弃置袈裟与手杖，所谓手杖者，即为导师之手杖。
§490
490.Ekakulassa khetteti aparikkhittaṃ sandhāya vadati. Yasmā ‘‘nānākulassa parikkhitte khette cīvaraṃ nikkhipitvā khettadvāramūle vā tassa hatthapāse vā vatthabba’’nti vuttaṃ, tasmā dvāramūlato aññattha antokhettepi vasantena cīvaraṃ hatthapāse katvāyeva vasitabbaṃ.
490.所谓独一家者，即未被巡视之界限也。因言：“众多家中为巡视之界限，袈裟亦可置于田界或门户下或手杖边。”故应于门边或其他边界处，以手杖作标记而居。
§491-494
491-494.‘‘Vihāro nāma saparikkhitto vā aparikkhitto vā sakalo āvāso’’ti vadanti. Yasmiṃ vihāreti ettha pana ekaṃ gehameva vuttaṃ. Ekakulanānākulasantakatā cettha kārāpakānaṃ vasena veditabbā. Chāyāya phuṭṭhokāsassa anto evāti yadā mahāvīthiyaṃ ujukameva gacchantaṃ sūriyamaṇḍalaṃ majjhanhikaṃ pāpuṇāti, tadā yaṃ okāsaṃ chāyā pharati, taṃ sandhāya vuttaṃ. Agamanapatheti yaṃ tadaheva gantvā puna āgantuṃ sakkā na hoti, tādisaṃ sandhāya vuttaṃ.
491-494.“居所谓有巡视或无巡视者，整体皆为住处”，此说。于其中居止者，一方所居不过一室。各种家与非家之混合，因窄路致住处得显。谓受日影之处，太阳行至天中时，所形成阴影之界，借此界分段。所谓来路即行止不便再返者，如说之界。
§495
495.Nadiṃ otaratīti hatthapāsaṃ muñcitvā otarati. Na āpajjatīti paribhogapaccayā dukkaṭaṃ nāpajjati. Tenāha ‘‘so hī’’tiādi. Aparibhogārahattāti imināva nissaggiyacīvaraṃ anissajjetvā paribhuñjantassa dukkaṭaṃ acittakanti siddhaṃ. Ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbanti idaṃ bahūnaṃ sañcāraṭṭhāne evaṃ akatvā gamanaṃ na sāruppanti katvā vuttaṃ. Bahigāme ṭhapetvā…pe… vinayakammaṃ kātabbanti vuttattā adhiṭṭhāne viya parammukhā ṭhitampi nissaggiyaṃ cīvaraṃ nissajjituṃ nissaṭṭhacīvarañca dātuṃ vaṭṭatīti veditabbaṃ.
495.河流向南者，放开手杖而向南去。虽非障碍，无恶果故。故云“他是”。所谓不持布施袈裟者，不弃而持用，作殊胜故。将一件袈裟罩牢一处，行走于多处，不可等同于常在他乡；乡村处，依此规，亦可施用放弃袈裟与不放弃袈裟。
Gamane saussāhattā ‘‘nissayo pana na paṭippassambhatī’’ti vuttaṃ. Muhuttaṃ sayitvā…pe… nissayo ca paṭippassambhatīti ettha ‘‘ussāhe apariccattepi gamanassa upacchinnattā puna uṭṭhāya saussāhaṃ gacchantānampi antarā aruṇe uṭṭhite nissayo paṭippassambhatiyevā’’ti vadanti. Parato muhuttaṃ ṭhatvāti etthāpi eseva nayo. Aññamaññassa vacanaṃ aggahetvā gatāti ettha sace evaṃ gacchantā ‘‘purāruṇā aññamaññaṃ passissāmā’’ti ussāhaṃ vināva gatā honti, aruṇuggamane nissayapaṭippassaddhi na vattabbā paṭhamataraṃyeva paṭippassambhanato. Atha ‘‘purāruṇā passissāmā’’ti saussāhāva gacchanti, nissayapaṭippassaddhiyeva na vattabbā. Evañca sati ‘‘saha aruṇuggamanā nissayo paṭippassambhatī’’ti kasmā vuttaṃ? Vuccate – saussahattā paṭhamataraṃ paṭippassaddhi na vuttā. Satipi ca ussāhabhāve ekato gamanassa upacchinnattā ‘‘muhuttaṃ ṭhatvā’’ti ettha viya saha aruṇuggamanā paṭippassaddhiyeva vuttā.
行路之中，不起懈怠，“但未入静止状态”，如此说。或暂卧，亦如是。所谓“兴奋在未受限时，即使途中困顿，起行者亦得兴奋”，此说。稍息之后起立，亦同法。如若彼此交流言语若“早晨互视”，无兴奋，则行者未得兴奋定，初次兴奋得;若言“早晨相视”，唯兴奋，无定。如此正念：“因同晨行得兴奋。”何以说此？曰：兴奋初始，不言兴奋定。唯正念于兴奋中得统一之行止约束，谓暂息而立，犹晨行兴奋之正念。
Antosīmāyaṃ gāmanti avippavāsasīmāsammutiyā pacchā patiṭṭhāpitagāmaṃ sandhāya vadati gāmaṃ anto katvā avippavāsasīmāsammutiyā abhāvato. Neva cīvarāni nissaggiyāni hontīti avippavāsasīmābhāvato vuttaṃ, na nissayo paṭippassambhatīti saussāhabhāvato. Antarāmaggeyeva ca nesaṃ aruṇaṃ uggacchatīti dhammaṃ sutvā āgacchantānaṃ aruṇaṃ uggacchati. Assatiyā gacchatīti assatiyā attano cīvaraṃ apaccuddharitvā therassa cīvaraṃ apaccuddharāpetvā gacchati. Evaṃ gate tasmiṃ pacchā therena saritvā paṭipajjitabbavidhiṃ dasseti ‘‘attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabba’’nti. Gantvā vattabboti āgatakiccaṃ niṭṭhapetvā vihāraṃ gatena paṭipajjitabbavidhiṃ dasseti. Anadhiṭṭhitacīvaratā, anatthatakathinatā, aladdhasammutitā, rattivippavāsoti imānettha cattāri aṅgāni.
在村庄的边界处，因不越界的限制，过了边界后所立的村庄才被称说，断绝了边界就没有不越界的限制。故此，衣服也不能作为无主之物，这同样是由于没有不越界限制所致。彷佛在村庄之间的小路，在那里看到并听闻人们来往时，天色微明起来。被误认为是自己的衣服，他拾起了自己的衣服，也拾起了长老的衣服，经行。如此过去，事后被长老责备，说：「你应当收拾好自己的衣服，信赖地拿起小比库的衣服放置。」行走去往时，完成了来访者的工作后，前往僧院时被示现应当遵行的法则。所谓未被妥善安置衣物，非应有之言，不符合约定，不具备记忆力，也称为夜间不越界，这是这四种肢体的问题。
Udositasikkhāpadavaṇṇanā niṭṭhitā. · 过夜学处解释完毕。
3. Tatiyakathinasikkhāpadavaṇṇanā3. 第三咖提那学处解释
§497-499
497-499. Tatiye pāḷiyaṃ cīvarapaccāsā nikkhipitunti ettha cīvarapaccāsāya satiyā nikkhipitunti evamattho gahetabbo. Bhaṇḍikābaddhāni bhaṇḍikabaddhānītipi paṭhanti, bhaṇḍikaṃ katvā baddhānīti attho. Niṭṭhitacīvarasmiṃ bhikkhunāti ettha purimasikkhāpade viya sāmivaseneva karaṇavacanassa attho veditabbo.
497-499节。第三条中提到「将袈裟的粗布之边予以置放」这一语句，此处应理解为提醒应当有意识地放置袈裟之粗布之边。论书中也讲到「包扎成包」，意谓卷成一包且包扎好。所谓「已完成的袈裟」，有别于此前修学戒律时所用的「袈裟压束」的说法，应以相似的功能辞汇来理解。
§500
500. Anatthate kathine cīvaramāse bhikkhuno uppannacīvaraṃ anadhiṭṭhitaṃ avikappitaṃ tasmiṃ māse ṭhapetuṃ vaṭṭatīti āha ‘‘ekaṃ pacchimakattikamāsaṃ ṭhapetvā’’ti. Keci pana ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvaranti vacanato anatthate kathine pacchimakattikamāsasaṅkhāte cīvaramāse uppannacīvarassapi paccāsācīvare asati dasāhaparihāroyeva, tato paraṃ ṭhapetuṃ na vaṭṭatī’’ti vadanti, taṃ aṭṭhakathāya na sameti. Tathā hi accekacīvarasikkhāpadaṭṭhakathāyaṃ (pārā. aṭṭha. 2.646-649 ādayo) ‘‘pavāraṇamāsassa juṇhapakkhapañcamiyaṃ uppannassa accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā parihāro’’ti vuttaṃ. Tameva ca parihāraṃ sandhāya ‘‘chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyevā’’ti (pārā. aṭṭha. 2.646-649) vuttaṃ. Tasmā cīvaramāse dasāhato parampi anadhiṭṭhitaṃ avikappitampi ṭhapetuṃ vaṭṭati.
500节。在不宜安置袈裟的月中，若比库产生的新袈裟未经妥善安置且未经规划，此时不宜将其安置。对此，注疏中记载「在农历十月安置袈裟」之说。然部分人谓「即使是在规定时间之前收到的袈裟，也称为不当季袈裟。对于不当季袈裟，在规定农历十月中只有在新袈裟出现时，才可与旧袈裟一起处理。之后就不允许安置了。」此论述与注疏不符。因注疏中对特定袈裟违反戒律的解说（巴利论书第八卷646-649页）中言：「农历七月半月初出现的新袈裟，违反戒律者的安置日期为十一天多，违反戒律的取下期限为五个月。」及对应的注释中「阿尼特帝布萨诃长出新袈裟者，也收回旧袈裟，则得到此期限保护。」据此不宜在农历十月中之上十日以外安置未调护且未规划的新袈裟。
Yadi evaṃ ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvara’’nti idaṃ kasmā vuttanti ce? Akālacīvarasāmaññato atthuddhāravasena vuttaṃ paṭhamāniyate sotassa raho viya. Ekādasamāse sattamāse ca uppannañhi cīvaraṃ vutthavassehi sesehi ca sammukhībhūtehi bhājetuṃ labbhatīti akālacīvaraṃ nāma jātaṃ. Kāle pana ‘‘saṅghassa idaṃ akālacīvaraṃ dammī’’ti anuddisitvā ‘‘saṅghassa dammī’’ti dinnaṃ vutthavassehiyeva bhājetabbaṃ, na aññehīti kālacīvaranti vuccati. Ādissa dinnaṃ pana sammukhībhūtehi sabbehiyeva bhājetabbanti akālacīvaraṃ, tasmā kālepi ādissa dinnassa vutthavassehi sesehi ca sampattehi bhājanīyattā akālacīvarasāmaññato ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvara’’nti atthuddhāravasena vuttaṃ. Yadi evaṃ ‘‘ekapuggalassa vā idaṃ tuyhaṃ dammīti dinna’’nti kasmā vuttaṃ. Na hi puggalassa ādissa dinnaṃ kenaci bhājanīyaṃ hotīti? Nāyaṃ virodho ādissa vacanasāmaññato labbhamānamatthaṃ dassetuṃ tathā vuttattā.
若有人问：「即使是在非规定季节收到，为什么仍称之为不当季袈裟？」对此说法，通行说为不当季袈裟的定义犹如密传一般鲜为人知。在农历十一月或七月出现的袈裟，因季节、雨季及其余日差异，有时会被破坏，因此称为不当季袈裟。所谓「依实际时间收到，为僧团所有的不当季袈裟」，称作予僧团所有袈裟而非予个人，因此称作不当季袈裟。因受所有者对亲近人士的授予，即使是不当季袈裟，亦应被妥善处置。若有人质疑「若给予个人为何如此名之？」其实并无矛盾，因「给予」一词的通用性符合此用法。
Evaṃ pana avatvāti ‘‘tato ce uttari’’nti imassa ‘‘māsaparamato uttari’’nti padabhājanaṃ avatvā. Tāva uppannaṃ paccāsācīvaranti paccattavacanaṃ ‘‘attano gatikaṃ karotī’’ti karaṇakiriyāya kattubhāvato. Antarā uppannañhi paccāsācīvaraṃ māsaparamaṃ mūlacīvaraṃ ṭhapetuṃ adatvā attano dasāhaparamatāya eva paricchindatīti attano gatikaṃ karoti. Tato uddhaṃ mūlacīvaranti ettha pana mūlacīvaranti paccattavacanaṃ. Vīsatimadivasato uddhañhi uppannaṃ paccāsācīvaraṃ dasāhaparamaṃ gantuṃ adatvā mūlacīvaraṃ attanā saddhiṃ karaṇasambandhatāmattena sakakālavasena paricchindatīti attano gatikaṃ karoti. Paccāsācīvare pana labhitvā visuṃ ṭhapentassa dasāhaṃ anatikkante natthi tappaccayā āpatti. Pāḷiyaṃ dasāhā kāretabbanti ettha dasāhāti karaṇatthe nissakkavacanaṃ, dasāhenāti attho. Pañcāhuppannetiādiṃ rassaṃ katvāpi paṭhanti. Ekavīse uppanne…pe… navāhā kāretabbantiādi paccāsācīvarassa uppannadivasaṃ ṭhapetvā vuttaṃ.
此处提到「随后」即依次展开「月末后」之词义。所谓新出现的不当季袈裟为亲自之语，在因果动作上起修饰作用。实际上，期间之新不当季袈裟未经妥善处理，不肯放弃根本袈裟，而是剪裁仅为期限内所需，谓之亲自所为之裁剪。所谓根本袈裟，此处为亲自之称。二十一天后新出现的不当季袈裟因剪裁间隔与根本袈裟紧密相关，不同时刻裁剪者谓之亲自行为。妥善得到亲自裁剪后放置的袈裟，不出十日期限且无违犯。巴利文中「要作十日」表示依赖动作的名词，意即必须作十日。诸多段落虽形同连续，也应依次理解。新出现二十一日至九日之段亦如是，约定在出现当日安置。
Aññaṃ paccāsācīvaraṃ…pe… kāretabbanti idaṃ satiyā eva paccāsāya vuttanti veditabbaṃ. Sace pana ‘‘ito paṭṭhāya cīvaraṃ na labhissāmī’’ti paccāsā upacchinnā, mūlacīvarampi dasāhaṃ ce sampattaṃ, tadaheva adhiṭṭhātabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbanti paṭhamataraṃ uppannaṃ visabhāgapaccāsācīvaraṃ sandhāya vadati. Aññamaññanti aññaṃ aññaṃ, ayameva vā pāṭho. Aṅgaṃ panettha paṭhamakathine vuttasadisameva. Kevalañhi tattha dasāhātikkamo, idha māsātikkamoti ayaṃ viseso.
另有提及「另一不当季袈裟」等段落，谓此仅为针对已提醒应当安置的袈裟而言。若有人认为「若无法从此处取得袈裟」即被截断，则当根本袈裟时限届满应予以妥善处置。论书中说应对现有的杂袈裟进行妥善安置，故以此为首要责任。各段内容互相区别，正如初注疏所述。惟此只有超过十日的期限不同，是因超出月数的特殊情况所致。
Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第三咖提那衣学处的注释完毕。
4. Purāṇacīvarasikkhāpadavaṇṇanā四、旧衣学处的注释
§503
503. Catutthe bhattavissagganti pāḷipadassa bhattakiccanti attho veditabbo, ‘‘bhattasaṃvidhāna’’ntipi keci. Tattha nāma tvanti imassapi so nāma tvanti attho veditabbo, ‘‘tāya nāma tva’’nti keci.
503. 关于“第四是饭食的放出”，须知此处意指巴利语中“饭食之事”的涵义，亦称为“饭食的安排”等。此中“那摩”“特瓦提”应理解为“名称”、“谓之”等含义。“那摩”指名曰，“特瓦提”谓之，应当如此理解。
§505
505. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃyeva yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugā pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti. ‘‘Yāva sattamā pitāmahayugā’’ti vacanato heṭṭhā ca uddhañca aṭṭhamayugo ñāti nāma na hoti. Desanāmukhameva cetanti pitāmahayugāti pitāmaha-ggahaṇaṃ desanāmukhaṃ pitāmahīmātāmahīādīnampi adhippetattā. Pitu mātā pitāmahī. Mātu pitā mātāmaho. Mātu mātā mātāmahī. Ettha kiñcāpi pañcasatasākiyānīnaṃ vasena bhikkhubhāve ṭhatvā parivattaliṅgāya bhikkhuniyā ca vasena ekatoupasampannā bhikkhunī labbhati, tathāpi pakatiniyāmeneva dassetuṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā’’ti vuttaṃ. ‘‘Kappaṃ katvāti vacanato dinnakappameva pācittiyaṃ janetī’’ti vadanti. ‘‘Purāṇacīvaraṃ nāma sakiṃ nivatthampi sakiṃ pārutampī’’ti idaṃ nidassanamattanti āha ‘‘antamaso paribhogasīsenā’’tiādi. ‘‘Kāyena phusitvā paribhogoyeva paribhogo nāmā’’ti kurundiyaṃ adhippāyo.
505. 关于父亲及母亲的称谓，父亲为父，母亲为母，祖父为父亲的父亲，称为祖父之对。如此一组称谓组成祖父对，因此直到第七组祖父对，即称祖父之双组。依此理，当知这里义理也如此。正如祖父是父系的集合，母亲的家系亦是如此，被称为母系祖父。所谓“直到第七组祖父”的说法，下方与上方第八组不被视为亲属关系。因为宣说时仅指示祖父的指涉关系，涵盖祖父母及其上代母祖父母等属，是以父、母即祖父母。母称父为母祖父，母称母为母祖母。此中，即使在五百位亲族众多的比库及比库尼僧团里，也依戒律显现比库尼须在双团中受具足戒。这即是意义所在。“行劫已成”一词，有论者解释为“故意而生的巴吉帝亚罪”，又以为旧袈裟有两种，一为缠绕型，一为披挂型，是作为穿戴方式上的区别。又有云“衣服贴身而穿，谓之贴身使用”。
§506
506.Kāyavikāraṃ katvāti idaṃ yāva ‘‘orato ṭhapetī’’ti padaṃ, tāva sabbapadesu sambandhitabbaṃ. Yathā sā ‘‘dhovāpetukāmo aya’’nti jānāti, evaṃ kāyavikāraṃ katvāti attho. ‘‘Kāyavikāraṃ katvā’’ti vacanato kāyavācāhi kañci vikāraṃ akatvā hatthena hatthe dentassapi anāpatti. Antodvādasahatthe okāseti idaṃ visesanaṃ yathāsambhavaṃ yojetabbaṃ. Tathā hi hatthena hatthe dentassa pādamūle ca ṭhapetvā dentassa ‘‘antodvādasahatthe okāse’’ti idaṃ vattabbanti natthi aññathā asambhavato. Sati hi sambhave byabhicāre ca visesanaṃ sātthakaṃ hoti. Upari ‘‘khipatī’’tiādīni pana sandhāya idaṃ visesanaṃ vuttaṃ, tasmā antodvādasahatthe okāse ṭhatvā upari khipantassa aññassa hatthe pesentassa ca āpatti. Upacāraṃ pana muñcitvā kāyavācāhi vikāraṃ katvā āṇāpentassapi anāpatti. Upacāreti antodvādasahatthameva okāsaṃ vadati. Upacāraṃ muñcitvāti dvādasahatthūpacāraṃ muñcitvā.
506. “身形变化而成”，此指直到“将手搁置于牙上”之语。意谓身体的各种动作都应联系整体，就如行者知晓“若欲洗涤”，同理理解身形动作为“身形变化”。言“身形变化而成”指的是，身体语言中若未作变形，比如手搭于牙齿上无碍称为无过失。又特别指出置于下十二指处意涵及规则配置，若依理当如此结合。比如将手搭于牙齿及脚外侧称为下十二指处，依此而说无他法可能。因念头及行为之重要性，设定此特别规则，且以“迅速”等词为标示，置于下十二指处之时及快速行为、递交他人等，都算作违犯。若释放拾取，仅是身体语言动作而无过失。“ Upacāra”此处意指十二指移动之行为。“释放”即指十二指范围内的放下动作。
Ekena vatthunāti paṭhamaṃ katvā niṭṭhāpitaṃ sandhāya vuttaṃ. Rajane anāpattīti rajanaṃ paccāsīsantassapi ‘‘dhovitvā ānehī’’ti vuttattā anāpatti anāṇattiyā katattā. ‘‘Avuttā dhovatī’’ti iminā ‘‘avuttā rajati, avuttā ākoṭetī’’ti idampi vuttameva hotīti āha – ‘‘avuttā dhovatīti iminā lakkhaṇena anāpattī’’ti. Sambahulā āpattiyo āpajjatīti pācittiyena saddhiṃ dve dukkaṭāni āpajjati. Yathāvatthukamevāti nissaggiyamevāti attho. Pañca satāni parimāṇametāsanti pañcasatā.
507.“一物之具”意为第一步设定并放置以待用之物。所谓污秽无过失，乃因污垢被洗后清净，一样有无过失之理。所谓“未称为洗涤”乃因未污穢亦未磨损，亦未粗暴对待，故称未洗净。多个过失会导致巴吉帝亚戒罚，二者同时成立成恶过。“衣服大小正当”的含义为五百的数量单位。
§507
507.Cīvaraṃdhovāti…pe… āṇāpentassāti ettha tāya dhovanaṃ paccāsīsantassapi anāpatti. Purāṇacīvaratā, upacāre ṭhatvā aññātikāya bhikkhuniyā āṇāpanaṃ, tassā dhovanādīni cāti imānettha tīṇi aṅgāni.
507.“布施衣物的洗涤”，此处意指若洗涤物件时他人旁观，无过失。因旧衣服堆叠，身旁行走着他比库尼来接衣服，因而存在洗涤三种因缘。
Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处的注释完毕。
5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā五、受衣学处的注释
§508
508. Pañcame apaññatte sikkhāpadeti gaṇamhā ohīyanasikkhāpade apaññatte. Vihāravāranti vihārapaṭijagganavāraṃ. Koṭṭhāsasampattīti sakalā aṅgapaccaṅgasampatti. Sabbapariyantanti chaṭṭhassa aññacīvarassa abhāvā pañcannaṃ cīvarānaṃ ekamekaṃ sabbesaṃ pariyantanti sabbapariyantaṃ. Antaravāsakādīsu hi pañcasu ekamekaṃ aññassa chaṭṭhassa abhāvā pañcannaṃ antameva hoti. Athavā pañcasu cīvaresu ekamekaṃ attano aññassa dutiyassa abhāvā antameva hotīti sabbameva pariyantanti sabbapariyantaṃ, sabbaso vā pariyantanti sabbapariyantaṃ. Tenāha – ‘‘aññaṃ…pe… natthī’’ti. Yathā tassa manoratho na pūratīti ‘‘sarīrapāripūriṃ passissāmī’’ti tassa uppanno manoratho yathā na pūrati. Evaṃ hatthataleyeva dassetvāti sarīraṃ adassetvāva dātabbacīvaraṃ hatthatale ‘‘handā’’ti dassetvā.
508. 关于第五规定不许可者，言出自诫法中对白衣学徒的禁令。“住处时间”的书写，意为对全体衣服器物之完成。所谓所有围绕之意，是指第六衣物缺失时，五件衣物中任何一件缺失即视为全部缺失。或者五件衣物中一件存有著用时，则视同缺某一件的全部，即称完全缺失。这即是“全部围绕”的意思。如此，即使心志未满足也要视为“全体缺失”，例如未满足身体所需，则以手掌触衣为示意。
§510
510.Vihatthatāyāti vihatahatthatāya, agaṇatāya appaccayatāya appaṭisaraṇatāyāti vuttaṃ hoti. Samabhitunnattāti pīḷitattā. Parivattetabbaṃ parivattaṃ, parivattameva pārivattakaṃ, parivattetvā dīyamānanti attho.
510.『手残废』者，即手已毁坏，谓无所依托、无所凭借、无所归投之意。『被彻底压碎』者，即遭受逼迫折磨之意。『应转还者即转还之，转还即为转还物，转还后方给予』——此乃其义。
§512
512.Upacāreti dvādasahatthūpacāraṃ sandhāya vadati. Upacāraṃ vā muñcitvā khipantīti dvādasahatthaṃ muñcitvā orato ṭhapenti, na purimasikkhāpade viya dvādasahatthabbhantareyevāti adhippāyo. Aññatra pārivattakāti yaṃ antamaso harītakakhaṇḍampi datvā vā dassāmīti ābhogaṃ katvā vā pārivattakaṃ gaṇhāti, taṃ ṭhapetvā. Acittakabhāvena na sametīti yathā aññātikāya ñātikasaññissa vematikassa ca gaṇhato acittakattā āpatti , evamidhāpi ‘‘bhikkhuniyā santakaṃ ida’’nti ajānitvā gaṇhatopi āpattiyevāti adhippāyo. Vassāvāsikaṃ detīti puggalikaṃ katvā deti. Paṃsukūlaṃ attano atthāya ṭhapitabhāvaṃ jānitvā gaṇhantenapi aññassa santakaṃ gahitaṃ nāma na hotīti āha – ‘‘sace pana saṅkārakūṭādīsū’’tiādi. Asāmikañhi paṃsukūlanti vuccati. Paṃsukūlaṃ adhiṭṭhahitvāti ‘‘asāmikaṃ ida’’nti saññaṃ uppādetvā. Evaṃ pana paṃsukūlasaññaṃ anuppādetvā gaṇhituṃ na vaṭṭati.
『Upacāreti dvādasahatthūpacāraṃ sandhāya vadati』者，谓「供养仪轨」含有十二种手段供养。若舍弃供养，立刻以手置诸器具上，此非初学戒律期间之正行仪式也。除供养物外，如终末之芫花枝稍，若用以供奉呈现、供养，则称为「把供养物执持」，即是予以安置。此种情形若不以清净心进行，则犯戒罪；如同不知亲属身份而禁止接触者，误持亦犯戒律。若将个别持有供养物者视为过错，即犯戒律。若知持有尘堆衣只是己利，仍执别人口中所持撒施物，此非善行，谓之「若自寿者如持积累」等语。身外尘堆衣即俗称「不清净衣」；因执持尘堆衣则生起误解，故不宜生此见解。由此可知，不出于正见而生误执，宜受戒谴。
§513
513.Aññātikāya aññātikasaññīti tikapācittiyanti ettha iti-saddo ādiattho. Tīṇi parimāṇamassāti tikaṃ, tikañca taṃ pācittiyañcāti tikapācittiyaṃ, tīṇi pācittiyānīti attho.
『Aññātikāya aññātikasaññīti』谓「不知亲属故而妄执亲属」之意，即三种巴吉帝亚犯戒罪中所谓「三种犯戒」。盖三种犯戒，由此处言「三量尺度」及「三犯戒」之归纳称谓。
§514
514.Pattatthavikādiṃ yaṃkiñcīti anadhiṭṭhānupagaṃ sandhāya vadati. ‘‘Cīvaraṃ nāma channaṃ cīvarānaṃ aññataraṃ cīvaraṃ vikappanupagaṃ pacchima’’nti hi vuttattā adhiṭṭhānupagaṃ yaṃkiñci na vaṭṭati. Tenevāha – ‘‘vikappanupagapacchimacīvarappamāṇa’’ntiādi. Yasmā bhisicchavi mahantāpi senāsanasaṅgahitattā cīvarasaṅkhyaṃ na gacchatīti neva adhiṭṭhānupagā na vikappanupagā ca, tasmā anadhiṭṭhānupagasāmaññato vuttaṃ. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyevāti. Ko pana vādo pattatthavikādīsūti mahatiyāpi tāva bhisicchaviyā anadhiṭṭhānupagattā anāpatti, tato khuddakataresu anadhiṭṭhānupagesu pattatthavikādīsu kimeva vattabbanti adhippāyo. Paṭiggahaṇaṃ kiriyā, aparivattanaṃ akiriyā. Vikappanupagacīvaratā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti imānettha tīṇi aṅgāni.
『Pattatthavikādiṃ yaṃkiñcīti』即指「已落置者及污染等」。谓「长衣名为被覆物，在所有被覆物中亦有退转污染等，此即所谓退转污染之覆盖」。因大规模退转现象，即使是大比库团体合持法衣数量亦不增长，故此类概念终属不退转覆盖。若污染量较少，则仍容许存在与使用。然对已落污及污染等的论述，无论规模大与小，均被视为不同犯戒类型。此中有三种戒律肢体：持受习法为净行；不转染为无行为；污染覆盖之衣物则不具转染及违反法衣涵义，此乃三种不同肢体。
Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 受衣学处的注释完毕。
6. Aññātakaviññattisikkhāpadavaṇṇanā六、向非亲族乞衣学处的注释
§515
515. Chaṭṭhe patikiṭṭhoti nihīno, lāmakoti attho. Lolajātikoti lolasabhāvo. Paṭuyeva paṭṭo. Tenāha ‘‘cheko’’tiādi. Kismiṃ viyāti ettha ‘‘kismiṃ viyā’’ti nipātavasena samānatthaṃ ‘‘kiṃsu viyā’’ti nipātapadanti āha ‘‘kiṃsu viyā’’ti, kiṃ viyāti attho, dukkhaṃ viyāti adhippāyo. Tenāha ‘‘kileso viyā’’tiādi. Dhammavasena upacāravasena nimantanā dhammanimantanāti pāḷipadassa attho veditabbo. Sace pana ‘‘vadeyyātha, bhante, yenattho’’ti idaṃ saccameva vuttaṃ siyā, pavāritoyeva hoti. Yasmā pana pavāretvāpi adātukāmo appavāritaṭṭhāneyeva tiṭṭhati, tasmā bhagavā pavāritāpavāritabhāvaṃ avicāretvā ‘‘ñātako te, upananda, aññātako’’ti ñātakaaññātakabhāvaṃyeva vicāresi. Musiṃsūti vilumpiṃsu.
515. 第六『被贬斥者』，即低劣之人，义为鄙陋。『贪婪之辈』者，即本性贪婪之人。『熟练即得』，故曰『巧妙』等语。『犹如何物』——此处『犹如何物』乃以语助词表示同义，即『犹如何物』此语助词，义为『犹如什么』，其意趣为『犹如苦』，故曰『犹如烦恼』等语。依法之惯例，以近行之惯例所作之邀请，称为法邀请——此乃该经文之义，应当知晓。然若『大德，若有所需，请言之』此语确为真实所说，则已属受邀请之状态。但既然即便邀请之后，若不欲给予者，仍处于未受邀请之境地，故世尊不审察已邀请与未邀请之情形，而唯审察『伍波难德，此人是你的亲属还是非亲属』之亲属与非亲属的情形。『夺取』者，即劫掠之义。
§517
517.Anupubbakathāti anupubbena vinicchayakathā. Sesaparikkhārānaṃ saddhivihārikehi gahitattā nivāsanapārupanamattameva avasiṭṭhanti āha ‘‘nivāsanapārupanamattaṃyeva haritvā’’ti. Saddhivihārikānaṃ tāva āgamanassa vā anāgamanassa vā ajānanatāya vuttaṃ ‘‘therehi neva tāva…pe… bhañjitabba’’nti. Paresampi atthāya labhantīti attano cīvaraṃ dadamānā sayaṃ sākhābhaṅgena paṭicchādentīti tesaṃ atthāyapi bhañjituṃ labhanti. ‘‘Tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti vacanato īdisesu bhūtagāmapātabyatāpi anuññātāyeva hotīti āha – ‘‘neva bhūtagāmapātabyatāya pācittiyaṃ hotī’’ti. Na tesaṃ dhāraṇe dukkaṭanti tesaṃ titthiyaddhajānaṃ dhāraṇepi dukkaṭaṃ natthi.
『Anupubbakathāti』指「渐次阐述」。『Sesaparikkhārānaṃ saddhivihārikehi gahitattā』谓「持戒清净及生活寂静者，乃在住宿处保持庄严」。谓以庄严住宿为所当守护。对守持清净者，无论结社入住与否，若无知而损坏法物等，不应责罚。即使供养他人亦得借此利益共享。以稻秸或草叶覆盖及招待应得，乃属尔时法教所准，故不因供养而增罚。因不执而无怨恨，故外道见解亦无恶果。
Yāni ca nesaṃ vatthāni dentīti sambandho. Therānaṃ sayameva dinnattā vuttaṃ ‘‘acchinnacīvaraṭṭhāne ṭhitattā’’ti. Yadi laddhiṃ gaṇhāti, titthiyapakkantako nāma hoti, tasmā vuttaṃ ‘‘laddhiṃ aggahetvā’’ti. ‘‘No ce hoti saṅghassa vihāracīvaraṃ vā…pe… āpatti dukkaṭassā’’ti iminā antarāmagge paviṭṭhavihārato nikkhamitvā aññattha attano abhirucitaṭṭhānaṃ gacchantassa dukkaṭaṃ vuttaṃ. Iminā ca ‘‘yaṃ āvāsaṃ paṭhamaṃ upagacchatī’’ti vuttaṃ antarāmagge ṭhitavihārampi sace naggo hutvā gacchati, dukkaṭamevāti veditabbaṃ. Yadi evaṃ tattha kasmā na vuttanti ce? Anokāsattā. Tattha hi ‘‘anujānāmi, bhikkhave, acchinnacīvarassa vā…pe… cīvaraṃ viññāpetu’’nti iminā sambandhena saṅghikampi cīvaraṃ nivāsetuṃ pārupituñca anujānanto ‘‘yaṃ āvāsaṃ paṭhamaṃ…pe… gahetvā pārupitu’’nti āha, tasmā tattha anokāsattā dukkaṭaṃ na vuttaṃ.
所给予的衣物即是相应之物。长老们专注于佛前供养时说：“安住于完整衣钵之处。”若取走者号为外道旁生，因此说“拿取之后舍弃”。“若非僧团所用之寺院衣物……等，若有不善之过”，此处指由中门进入住持处所而出，另行迁往自己称心之处，此为不善行。又说“若初到某处安住，若身无衣而行，此亦为不善”，这是需知之义。如此处若有人不遵守，何以不言？是为一种疑问。此处谓：“比库们，我准许你们，若衣钵完整，能明示衣物，以此联系，僧团亦可安置及使用衣物，且许可‘携带第一处住所’之衣物安置、使用”，故此情况下的疑问与不善行就未生起。
Vihāracīvaranti senāsanacīvaraṃ. Cimilikāhīti paṭapilotikāhi. Tassa uparīti bhūmattharaṇassa upari. Videsagatenāti aññaṃ cīvaraṃ alabhitvā videsagatena. Ekasmiṃ…pe… ṭhapetabbanti ettha ‘‘lesena gahetvā agatattā ṭhapentena ca saṅghikaparibhogeneva ṭhapitattā aññasmiṃ senāsane niyamitampi aññattha ṭhapetuṃ vaṭṭatī’’ti vadanti. Paribhogenevāti aññaṃ cīvaraṃ alabhitvā paribhuñjanena.
寺院衣物指庵舍所用衣物。‘Cimilikā’意为用布片缝制的包袱。其上加盖于地面之上。‘Videsagatenāti’意即获得了他方来的衣物，由异乡来的人所持。对此有人说：“用破布拿取，未到者安置时，僧团之认可就像在另一庵舍按规矩使用，若非此处，应在别处安置”，其意是教诲行持应规矩安置。‘Paribhogenevāti’指由他人取得并使用衣物。
§519-521
519-521.Paribhogajiṇṇanti yathā tena cīvarena sarīraṃ paṭicchādetuṃ na sakkā, evaṃ jiṇṇaṃ. Kappiyavohārenāti kayavikkayāpattito mocanatthaṃ vuttaṃ. ‘‘Viññāpentassā’’ti imasseva atthaṃ vibhāveti ‘‘cetāpentassa parivattāpentassā’’ti. Attano dhanena hi viññāpanaṃ nāma parivattanamevāti adhippāyo. Saṅghavasena pavāritānaṃ viññāpane vattaṃ dasseti ‘‘pamāṇameva vaṭṭatī’’ti. Saṅghavasena hi pavārite sabbesaṃ sādhāraṇattā adhikaṃ viññāpetuṃ na vaṭṭati. Yaṃ yaṃ pavāretīti yaṃ yaṃ cīvarādiṃ dassāmīti pavāreti. Viññāpanakiccaṃ natthīti vinā viññattiyā dīyamānattā viññāpetvā kiṃ karissatīti adhippāyo. Aññassatthāyāti etthāpi ‘‘ñātakānaṃ pavāritāna’’nti idaṃ anuvattatiyevāti āha ‘‘attano ñātakapavārite’’tiādi. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
“Paribhogajiṇṇa”意即此种衣物不足以遮盖身体，如同破旧衣物一般。‘Kappiyavohārenāti’指因身体损坏，衣物亦难保持完整，故谓之“为了释放”。“Viññāpentassā”解释此意为心灵上感到难受的，也包括精神上的忧虑。持有者的财产本质即为财产的流转和管理。僧团之许可对象在文中表现为“仅限一定量”，表明对多数衣物的限制。因许可众多衣物不利，故约定只对“被许可的”衣物揭示。放弃衣物权限的理据为“已被亲属禁止”，此处应通达为“由亲属禁止之物”，并从衣物的涌现过程、保存状态、亲属认知一并说明四大方面。
Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 未知告知学处注释完毕。
7. Tatuttarisikkhāpadavaṇṇanā七、过分学处注释
§522
522. Sattame pāḷiyaṃ paggāhikasālanti dussavāṇijakānaṃ āpaṇaṃ. ‘‘Paggāhitasāla’’ntipi paṭhanti.
522. 第七段经文中，『布料商店』者，即布商之铺市。另有读作『已陈列之店』的版本。
§523-524
523-524.Abhītiupasaggoti tassa visesatthābhāvaṃ dasseti. Tenāha ‘‘haritunti attho’’ti. Vara-saddassa icchāyaṃ vattamānattā āha ‘‘icchāpeyyā’’ti. Daṭṭhu khematoti ettha gāthābandhavasena anunāsikalopo daṭṭhabbo. Saantaranti antaravāsakasahitaṃ. Uttaranti uttarāsaṅgaṃ. Assa cīvarassāti sāditabbacīvarassa. Acchinnasabbacīvarenāti acchinnāni sabbāni tīṇi cīvarāni assāti acchinnasabbacīvaro, tenāti attho. Yassa hi acchindanasamaye tīṇi cīvarāni sannihitāni honti, tāni sabbāni acchinnānīti so ‘‘acchinnasabbacīvaro’’ti vuccati. Teneva ‘‘acchinnasabbacīvarena ticīvarakenā’’ti vuttaṃ. Ticīvarakenāti hi acchindanasamaye ticīvarassa sannihitabhāvaṃ sandhāya vuttaṃ, na pana vinayatecīvarikabhāvaṃ dhutaṅgatecīvarikabhāvaṃ vā sandhāya. Evaṃ paṭipajjitabbanti ‘‘santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabba’’nti vuttavidhinā paṭipajjitabbaṃ. Aññenāti acchinnaasabbacīvarena. Yassa tīsu cīvaresu ekaṃ vā dve vā cīvarāni acchinnāni honti, tenāti attho. Aññathāpīti ‘‘santaruttaraparama’’nti vuttavidhānato aññathāpi. Yassa hi tīsu dve cīvarāni acchinnāni honti, ekaṃ sāditabbaṃ. Ekasmiṃ acchinne na sāditabbanti na tassa santaruttaraparamasādiyanaṃ sambhavati, ayameva ca attho padabhājanena vibhāvito. Tenāha ‘‘taṃ vibhāgaṃ dassetu’’nti.
第523至524条，‘Abhītiupasagga’表示此词没有特殊意义。故说“haritu”指“绿色”。“Vara”为最优之意，表达此正为“可取可舍”的意思。在与诗句相关的语境中，应将“daṭṭhu khemato”理解为必须有所窥见。‘Saantaranti’意为连带的中衣。‘Uttaranti’指上衣。‘Assa cīvarassāti’指必须修持的衣物。‘Acchinnasabbacīvarenāti’指三种衣物中皆为未断之衣，即三衣皆完备完整为“未断之衣”，此为意义所在。因三衣在未断时全在一处，故称“未断之衣”。“acchinnasabbacīvaro”即未断全部衣物，故称。以此‘未断全部衣物’作为三衣成套的说明，非指律藏衣物体或破碎衣物体。论者称：“此应如是修习：由下至上按顺序，长尼必须依此修持衣物”。“Aññenāti”意指以“未断全部衣物”修持。若三衣中仅一两件为未断，则为其义。“Aññathā”即“按依序顺序”的另一引申。此时若仅两件为未断，应修持其中一件。若此处未断，不能修持，也无可能依序修习，此义以语意区别说明。故此曰“须示分配情况”。
Keci pana ‘‘ticīvarakenāti vuttattā ticīvaraṃ parikkhāracoḷavasena adhiṭṭhahitvā paribhuñjato tasmiṃ naṭṭhe bahūnipi gahetuṃ labhatī’’ti vadanti, taṃ na gahetabbaṃ. Padabhājanassa hi adhippāyaṃ dassentena yasmā pana ‘‘acchinnasabbacīvarena…pe… taṃ vibhāgaṃ dassetu’’nti vuttaṃ, padabhājane ca na tādiso attho upalabbhati, tasmā taṃ na gahetabbameva. Yampi mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. tatuttarisikkhāpadavaṇṇanā) vuttaṃ ‘‘yassa adhiṭṭhitacīvarassa tīṇi naṭṭhānī’’ti, tatthāpi adhiṭṭhitaggahaṇaṃ sarūpakathanamattanti gahetabbaṃ, na pana ticīvarādhiṭṭhānena adhiṭṭhitacīvarassevāti evamattho gahetabbo pāḷiyaṃ aṭṭhakathāyañca tathā atthassa asambhavato. Na hi ticīvarādhiṭṭhānena adhiṭṭhitacīvarasseva idaṃ sikkhāpadaṃ paññattanti sakkā viññātuṃ. Purimasikkhāpadena hi acchinnacīvarassa aññātakaviññattiyā anuññātattā pamāṇaṃ ajānitvā viññāpanavatthusmiṃ pamāṇato sādiyanaṃ anujānantena bhagavatā idaṃ sikkhāpadaṃ paññattaṃ, tasmā ‘‘parikkhāracoḷikassa bahumpi sādituṃ vaṭṭatī’’ti ayamattho neva pāḷiyā sameti, na ca bhagavato adhippāyaṃ anulometi.
然而，有人说:“关于‘三衣成套’的说法，实为依法以小块布覆盖衣物，借此使用时，即使衣物破损，仍得继续使用”，对此不可采纳。因此说“未断全部衣物……请示分配情况”，依此语意为准。依据律藏及注疏，记载:“被覆盖的破布缺了三处”，此时记录仅为破布覆盖的状态，非指衣物整体破损。律仪修戒不以破布遮盖的衣物为衣物，而此理也应如此被了解。未断衣物若因亲属禁止、不知规则导致数量不符，发文声明戒律均立已成法，故称“覆盖衣物残块虽多，但仍须加以修持”，此义非巴利本义释，仅为世尊依实际情况所订的修戒规矩。
Yassa tīṇi naṭṭhāni, tena dve sāditabbānīti ettha yassa ticīvarato adhikampi cīvaraṃ aññattha ṭhitaṃ atthi, tadātassa cīvarassa alabbhanīyabhāvato tenapi sādituṃ vaṭṭatīti veditabbaṃ. Pakatiyāva santaruttarena caratīti sāsaṅkasikkhāpadavasena vā avippavāsasammutivasena vā tatiyassa alābhena vā carati. ‘‘Dve naṭṭhānī’’ti adhikārattā vuttaṃ ‘‘dve sāditabbānī’’ti. Ekaṃ sādiyanteneva samo bhavissatīti tiṇṇaṃ cīvarānaṃ dvīsu naṭṭhesu ekaṃ sādiyantena samo bhavissati ubhinnampi santaruttaraparamatāya avaṭṭhānato. Yassa ekaṃyeva hotīti aññena kenaci kāraṇena vinaṭṭhasesacīvaraṃ sandhāya vuttaṃ.
对于三件衣钵中缺失两件者，应当舍弃这两件。此处所说者，是指在三衣钵中，若某一件衣服之外，还有另一件衣服放置于别处，但由于无法取得该衣服，也应视同失去，应当舍弃。所谓“舍弃”，是依照修行要求持守学习戒律，或依无过惩罚的约定，或因第三件衣物的失落而自行舍弃。‘缺失两件’乃正式说法，即‘应舍弃两件’。因为三衣之中，若两件失去，则只剩一件，该一件也应舍弃，以免违反持戒的上品原则。若仅失去一件，则因某种原因，尚可以未失去的衣物替代使用，因此只舍弃那件。此理应明了。
§526
526. ‘‘Sesakaṃ tuyheva hotūti dentī’’ti vuttattā ‘‘pamāṇayuttaṃ gaṇhissāma, sesakaṃ āharissāmā’’ti vatvā gahetvā gamanasamayepi ‘‘sesakampi tumhākaññeva hotū’’ti vadanti, laddhakappiyameva. Pavāritānanti acchinnakālato pubbeyeva pavāritānaṃ. Pāḷiyā na sametīti santaruttaraparamato uttari sādiyane anāpattidassanatthaṃ ‘‘anāpatti ñātakānaṃ pavāritāna’’nti vuttattā na sameti. Santaruttaraparamaṃ sādiyantassa hi āpattippasaṅgoyeva natthi, sati ca sikkhāpadena āpattippasaṅge anāpatti yuttā dassetunti adhippāyo. Keci pana ‘‘pamāṇameva vaṭṭatīti idaṃ sallekhadassanatthaṃ vutta’’nti vadanti.
526.“副衣只能由你们自己持有”如是宣说，即便承诺“我们将会拿来与承担”，但是，在外出时仍告知“副衣也是专属你们的”，以示获得许可。所谓‘被禁止’，是指在无断续时间段内，之前禁止之物持续有效。巴利语中虽无‘集合’一词，但为表现持续无违犯状态，表达为‘无违犯的亲属禁止之物’。因持续持守而使得违犯绝无可能，如持戒法中对于违犯不得发生的宣示。亦有说法认为此乃记录线索的目的。
Yasmā panidaṃ…pe… na vuttanti etthāyamadhippāyo – ‘‘aññassatthāyā’’ti vuccamāne aññesaṃ atthāya pamāṇaṃ atikkamitvāpi gaṇhituṃ vaṭṭatīti āpajjati, tañca aññassatthāya viññāpanavatthusmiṃ paññattattā vatthunā saṃsandiyamānaṃ na sameti. Na hi yaṃ vatthuṃ nissāya sikkhāpadaṃ paññattaṃ, tasmiṃyeva anāpattivacanaṃ yuttanti. Gaṇṭhipadesu pana tīsupi ‘‘imassa sikkhāpadassa attano sādiyanapaṭibaddhatāvasena pavattattā ‘aññassatthāyā’ti vattuṃ okāsoyeva natthi, tasmā na vutta’’nti kathitaṃ. Idha ‘‘aññassatthāyā’’ti avuttattā aññesaṃ atthāya ñātakapavāritesu adhikaṃ viññāpentassa āpattīti ce? Na, tattha purimasikkhāpadeneva anāpattisiddhito. Tatuttaritā, acchinnādikāraṇatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
由于……（剩文省略）本章称为袭取观念，意即在被称为“异义”时，为他意超越而可取用，但因此未被视作异义，本因依赖于戒律所记载条文，因戒条所定而为无违犯之语。三处领结中有三种，即本戒条在其所守戒的约束下生效，“异义”一词相关用法因无前例无法加以用作，故未被记入。此处若以“异义”一词断定他义亲属违犯，恐怕不成立，因为前戒已认定无违犯。违犯之处在连续状态、异义认知、及依赖等，因此达成此处四个部分。
Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 过分学处注释完毕。
8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā八、第一扰乱学处注释
§527
527. Aṭṭhame api mayyāti pāṭhepi soyevattho. Ayyāti pana bahuvacanena āmantanaṃ kataṃ.
527.‘即使第八号来了（译者注：经文处）亦如常。‘阿耶’一词复数时，表示招呼或呼叫之意。
§528-529
528-529.Apadissāti ‘‘itthannāmassa bhikkhuno dassāmī’’ti evaṃ apadisitvā. Paccayaṃ katvāti kāraṇaṃ katvā. Uddissāti ettha yo kattāti ‘‘uddissā’’ti iminā vuttauddisanakiriyāya yo kattā. Cīvaraṃ cetāpenti parivattenti etenāti cīvaracetāpannaṃ. Na-kārāgamaṃ katvā cīvaracetāpannanti vuttaṃ, ‘‘cīvaracetāpana’’ntipi paṭhanti. Pacuravohāravasenāti yebhuyyavohāravasena. Yebhuyyavasena hi gharasāmikaṃ daṭṭhukāmā tassa gharaṃ gacchantīti tatheva bahulaṃ vohāro. Byañjanamattamevāti attho netabbo natthīti adhippāyo.
528-529.“应自见比库女性（译者注：‘itthannāmassa bhikkhuno dassāmī’）”如是宣告。‘成因作出’是指事由的成就。‘提起’在这里指宣称与报告行为者。衣钵称为‘衣服附着物’，意指衣服的覆盖和更换。‘不由“无为动词+词根”构成’，即不使用动词化构成的表达形式说‘衣服附着物’，而用‘衣服附着物’作为名词。‘富裕生活方式’是指一种拥有丰富聚合的日常生活。在这里指持庙居住者之王宫。‘只有少许附加声调’意为意思不该被错误理解或断言。
§531
531.Samakepi pana anāpattīti yadagghanakaṃ so dātukāmo hoti, tadagghanake anāpatti mūlaṃ vaḍḍhetvā adhikavidhānaṃ anāpannattā. Ettha ca ‘‘dātukāmomhī’’ti attano santike avuttepi dātukāmataṃ sutvā yadagghanakaṃ so dātukāmo hoti, tadagghanakaṃ āharāpetuṃ vaṭṭati. Agghavaḍḍhanakañhi idaṃ sikkhāpadanti ettha agghavaḍḍhanaṃ etassa atthīti agghavaḍḍhanakaṃ, agghavaḍḍhanaṃ sandhāya idaṃ sikkhāpadaṃ paññattanti adhippāyo. Cīvaraṃ dehīti saṅghāṭiādīsu yaṃkiñci cīvaraṃ sandhāya vadati. Cīvare bhiyyokamyatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha tīṇi aṅgāni.
531.即使没有违犯，持戒者仍有取赠的意愿，则增加无违犯的原因，赋予更严苛的无违犯条件。这里‘愿取赠者’即是自述。基于此愿望，可以开始接受赠礼。‘增益无违犯’即为该戒律条文之意。‘衣服’指诸如僧衣等多种衣物。由于对衣服的更深渴望、对他义的认知、以及获得等因素，此处体现三个要素。
Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第一扰乱学处注释完毕。
§532
532. Dutiyaupakkhaṭe vattabbaṃ natthi.
532. 第二部分无需再述。
10. Rājasikkhāpadavaṇṇanā十、王族学处注释
§537-539
537-539. Rājasikkhāpade pana ‘‘ajjaṇho’’ti pāṭhe ‘‘ajjuṇho’’tipi paṭhanti. Bhogoti bhuñjitabbo. Yaṃ vuttaṃ mātikāṭṭhakathāyaṃ ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehīti idaṃ āgamanasuddhiṃ dassetuṃ vuttaṃ. Sace hi ‘idaṃ itthannāmassa bhikkhuno dehī’ti peseyya, āgamanassa asuddhattā akappiyavatthuṃ ārabbha bhikkhunā kappiyakārakopi niddisitabbo na bhaveyyā’’ti, tattha āgamanassa suddhiyā vā asuddhiyā vā visesappayojanaṃ na dissati. Satipi hi āgamanassa asuddhabhāve dūto attano kusalatāya kappiyavohārena vadati, ‘‘kappiyakārako na niddisitabbo’’ti idaṃ natthi, na ca dūtena kappiyavohāravasena vutte dāyakena idaṃ kathaṃ pesitanti īdisī vicāraṇā upalabbhati, avicāretvā ca taṃ na sakkā jānituṃ, yadi pana āgamanassa asuddhattā kappiyakārako niddisitabbo na bhaveyya, cīvarānaṃ atthāya dūtassa hatthe akappiyavatthusmiṃ pesite sabbattha dāyakena kathaṃ pesitanti pucchitvāva kappiyakārako niddisitabbo bhaveyya. Tasmā asatipi āgamanasuddhiyaṃ sace so dūto attano kusalatāya kappiyavohāravasena vadati, dūtasseva vacanaṃ gahetabbaṃ. Yadi hi āgamanasuddhiyevettha pamāṇaṃ, mūlasāmikena kappiyavohāravasena pesitassa dūtassa akappiyavohāravasena vadatopi kappiyakārako niddisitabbo bhaveyya, tasmā sabbattha dūtavacanameva pamāṇanti gahetabbaṃ.
537-539. 关于国王戒律，有人读作「ajjaṇho」，亦有人读作「ajjuṇho」。‘Bhogo’的意义是‘应享用’。在注疏中所说的『由此衣服加热之人，加热衣服，从而遮盖女性名义的比库，用此来展示来历的清净』的教说，即指此处。若有人提出『这是女性名义的比库的身体』，因而产生来历不净的异端，应当禁止此种不合戒律的行为，但这里并未显现来历的清净或不清净有所分别。实际上，若来历不清净，传信者凭自身善巧的正当表达会说“不可禁止此人”，此说并不存在问题；且若按照使者以不当表达告知施主，施主如何发言？经过思考后，此事难以确认。假若来历不净时，禁止该行为者不存在，则施主手中衣物内含不当物，施主如何将其传达并经询问后禁止该行为呢？因此，倘若关于来历的清净，传信者凭自身善巧的正当表达说“不可禁止此人”，其话语务须采纳。若就来历清净而言，若施主以善巧表达告知传信者，而传信者却以不当表达回答“该行为应被禁止”，则行为禁止者当不存在；因此无论何处，传信者的话语均应被采纳为标准。
Iminā cīvaracetāpannenātiādinā pana imamatthaṃ dasseti – kappiya vasena āgatampi cīvaramūlaṃ īdisena dūtavacanena akappiyaṃ hoti, tasmā taṃ paṭikkhipitabbanti. Tenevāha – ‘‘tena bhikkhunā so dūto evamassa vacanīyo’’tiādi. Suvaṇṇaṃ, rajataṃ, kahāpaṇo, māsakoti imāni hi cattāri nissaggiyavatthūni, muttā, maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsaṃ, khettaṃ, vatthu, pupphārāmaphalārāmādayoti imāni dukkaṭavatthūni ca attano vā cetiyasaṅghagaṇapuggalānaṃ vā atthāya sampaṭicchituṃ na vaṭṭanti, tasmā taṃ sādituṃ na vaṭṭatīti dassanatthaṃ ‘‘na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāmā’’ti vuttaṃ, ‘‘cīvarañca kho mayaṃ paṭiggaṇhāmā’’ti idaṃ pana attānaṃ uddissa ābhatattā vattuṃ vaṭṭati, tasmā vuttaṃ. ‘‘Veyyāvaccakaro niddisitabbo’’ti idaṃ ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti kappiyavacanena vuttattā anuññātaṃ. Sace pana dūto ‘‘ko imaṃ gaṇhātī’’ti vā ‘‘kassa demī’’ti vā vadati, na niddisitabbo. ‘‘Ārāmiko vā upāsako vā’’ti idaṃ sāruppatāya vuttaṃ, ṭhapetvā pana pañca sahadhammike yo koci kappiyakārako vaṭṭati. ‘‘Eso kho, āvuso, bhikkhūnaṃ veyyāvaccakaro’’ti idaṃ bhikkhussa kappiyavacanadassanatthaṃ vuttaṃ. Evameva hi vattabbaṃ, ‘‘etassa dehī’’tiādi na vattabbaṃ. So vā cetāpessati vāti ettha eko vā-saddo padapūraṇo, ‘‘saññatto so mayā’’tiādi pana dūtena evaṃ ārociteyeva taṃ codetuṃ vaṭṭati, nevāssa hatthe datvā gatamattakāraṇenāti dassanatthaṃ vuttaṃ.
所谓“以此衣服加热者，加热”，实揭示此意——即即使以善巧方式传达，衣服本源若被使者以不当话语描述，此则应被拒绝。因此说：“那个比库乃是该使者口中之人”，如此等语。黄金、白银、铜钱、布匹乃至鹦鹉、宝石、珊瑚、红珊瑚、蜡烛、七种五谷、奴仆、田地、住所、花园、果园等均为不应弃绝之物，或不适宜用于自己或寺团利益的显现，故不宜接受。因而说：“兄弟啊，我们不接受以衣服加热者”，此言盖出于不愿采纳。又说“我等接受此衣服”，这乃就己身而言之，故有此语。若说“违规者应被禁止”，那么对“是否存在违规者”的善巧说法已为默许。使者若说“此物归谁？”等语，并不应禁。对“是寺庙的，或是近事人的”之句亦有类似，即使在五人有同法之所，若有人为违规者则应避免。此言为比库因善巧表达所示。由此可知，应说“诸如‘此乃其身’等语不应说”。若有人会加热衣物，则这可视为填补词汇的填补，令使者如是发言即可引导，使者未曾将此物交付，即是避免因仍未完成而失责。
Etānihi vacanāni…pe… na vattabboti ettha ‘‘evaṃ vadanto paṭikkhittassa katattā vattabhede dukkaṭaṃ āpajjati, codanā pana hotiyevā’’ti mahāgaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ. Uddiṭṭhacodanāparicchedaṃ dassetvāti ‘‘dutiyampi vattabbo’’tiādinā dassetvā. Pucchiyamānoti ettha pucchiyamānenāti attho gahetabboti āha ‘‘karaṇatthe paccattavacana’’nti. Āgatakāraṇaṃ bhañjatīti āgatakāraṇaṃ vināseti.
这些言语……曰……不应说此言，因为‘如是说明而加以拒绝，将导致行为误解和如鼓励之状’——这是《大集经》与《中集经》中所述。其意在说明归纳和提示，应作第二次处理。当问何意时，谓之“作用所需的直接词语”。“破除来因”即是“灭除来因”。
Ettha keci vadanti ‘‘āgatakāraṇaṃ nāma cīvaraggahaṇaṃ, taṃ bhañjatīti vuttattā puna taṃ cīvaraṃ yena kenaci ākārena gahetuṃ na vaṭṭatī’’ti. Keci pana ‘‘āgatakāraṇaṃ nāma kāyavācāhi codanā, taṃ bhañjatīti vuttattā puna taṃ yena kenaci ākārena codetuṃ na labhati. Sace sayameva deti, mūlasāmiko vā dāpeti, gahetuṃ vaṭṭatī’’ti vadanti. Apare pana ‘‘āgatakāraṇaṃ nāma ṭhānaṃ, taṃ bhañjatīti vuttattā yathā ‘attho me, āvuso, cīvarenā’ti ekāya codanāya dve ṭhānāni bhañjati, evamidhāpi sace āsane nisīdati, ekāya nisajjāya dve ṭhānāni bhañjati. Āmisaṃ ce paṭiggaṇhāti, ekena paṭiggahaṇena dve ṭhānāni bhañjati. Dhammaṃ ce bhāsati, dhammadesanāsikkhāpade vuttaparicchedāya ekāya vācāya dve ṭhānāni bhañjatī’’ti vadanti. Imesaṃ pana sabbesampi vādaṃ ‘‘ayutta’’nti paṭikkhipitvā tīsupi gaṇṭhipadesu idaṃ vuttaṃ ‘‘āgatakāraṇaṃ nāma ṭhānameva, tasmā ‘na kattabba’nti vāritassa katattā nisajjādīsu katesu chasu ṭhānesu ekaṃ ṭhānaṃ bhañjatī’’ti.
此处有人说：“所谓‘来因’即是衣物的握取，因受此指令而被破除（断绝），但再次以某种方式握取衣服则不合适。”“有人说‘来因’即为身体语言提示，依照此说该指令若已下达，则不能再次用某身体提示来指示。若由本人直接给出或从本源持有人处允许，则可再次握取。”又有人说：“所谓‘来因’即所处之地，因指令而被破除，但如‘我有此衣服，尊者’之语一指令有两个所在地，如此若坐在椅上，一坐有两所止处，若接受拜托，则一接即兼有两处。说法乃遵循经藏戒律之关于传播法语章节。对此诸说皆以‘非加数’排除，且于三部戒律集中指出‘来因就是所在，因此于坐位等六处中只破除一处’。”
Tatratatra ṭhāne tiṭṭhatīti idaṃ codakassa ṭhitaṭṭhānato apakkamma tatra tatra uddissa ṭhānaṃyeva sandhāya vuttaṃ. ‘‘Sāmaṃ vā gantabbaṃ, dūto vā pāhetabbo’’ti idaṃ sabhāvato codetuṃ anicchantenapi kātabbamevāti vadanti. Mukhaṃ vivaritvā sayameva kappiyakārakattaṃ upagatoti mukhavevaṭikakappiyakārako. Avicāretukāmatāyāti imasmiṃ pakkhe ‘‘natthamhākaṃ kappiyakārako’’ti idaṃ ‘‘tādisaṃ karonto kappiyakārako natthī’’ti iminā adhippāyena vuttaṃ.
“各处所立”，此指示用意在于从讲话者所立之所在起，针对各处指示，以所在为界进行处理。说“应同样前去，或应派传信者”，这是根据常理而论，即使不愿如此亦应为之。面向传信者表明其善巧行为，即说明传信者口头确认此为正确之行为。若未加思考，则有“我等无此违规行为”之意，此即说明了。
‘‘Meṇḍakasikkhāpade vuttanayena paṭipajjitabba’’nti vatvā idāni taṃ meṇḍakasikkhāpadaṃ dassento ‘‘vuttañheta’’ntiādimāha. Idameva hi ‘‘santi, bhikkhave, saddhā pasannā’’tiādivacanaṃ bhesajjakkhandhake meṇḍakavatthusmiṃ (mahāva. 299) vuttattā ‘‘meṇḍakasikkhāpada’’nti vuttaṃ. Tattha hi meṇḍakena nāma seṭṭhinā –
言曰：『此即应当依教守持的蛙训戒』。说罢，现在展现这蛙训戒者便说：『已经宣说完毕』等语。此乃正如《药性部》中以蛙比喻所述『诸比库，信心清净』等言辞（《大部》299页）所表达的蛙训戒。其时所谓蛙者，为一富商所称——
‘‘Santi , bhante, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ, sādhu, bhante, bhagavā bhikkhūnaṃ pātheyyaṃ anujānātū’’ti –
『世尊，荒野路途险恶，水浅且食物少，行路乃难，懇请世尊准许比库们可行此路』——
Yācitena bhagavatā –
世尊得此恳请后——
‘‘Anujānāmi, bhikkhave, pātheyyaṃ pariyesituṃ. Taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikenā’’ti –
言：『比库们，我准许你们可行此路查访。谷粳当以谷粳所需为度，米粳以米粳为度，肉类亦然，盐同其用，糖油亦复如是，皮革亦当依所用而行』——
Vatvā idaṃ vuttaṃ –
说了此句后——
‘‘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.
言：『诸比库，人间信心清净，行者以正当手置金，辞曰：“此乃尊者所应得之正当财利”。我准许诸比库得此正当财利，为此正当财利辩护护持，绝非允许诸比库以任何变相非法非法取得或维持之』。
Hiraññaṃupanikkhipantīti etthāpi bhikkhussa ārocanaṃ atthiyevāti gahetabbaṃ. Aññathā aniddiṭṭhakappiyakārakattaṃ bhajatīti na codetabbo siyā. Yadi mūlaṃ sandhāya codeti, taṃ sāditameva siyāti āha ‘‘mūlaṃ asādiyantenā’’ti.
关于“黄金的赠予”，此处亦是指比库的请求，必须予以接受。若从根本利益的角度考察，发问也应当成立。若非如此，则应不被问及，否则会影响到利生的行为。若从根本利益为准绳加以询问，则无疑是适当的，于是有言“若根本利益不成就，则不成立”。
‘‘Aññātakaappavāritesu viya paṭipajjitabbanti idaṃ attanā codanāṭhānañca na kātabbanti dassanatthaṃ vuttaṃ. Aññaṃ pana kappiyakārakaṃ pesetvā lokacārittavasena anuyuñjitvāpi kappiyavatthuṃ āharāpetuṃ vaṭṭati attānaṃ uddissa nikkhittassa attano santakattā’’ti keci vadanti, taṃ aṭṭhakathāyaṃ ‘‘aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā denti, gahetabbaṃ. No ce, kiñci na vattabbā’’ti daḷhaṃ katvā vuttattā na gahetabbanti amhākaṃ khanti. Na hi aññātakaappavāritaṃ sayaṃ aviññāpetvā aññena viññāpetuṃ vaṭṭati, na ca yattha aññaṃ pesetvā āharāpetuṃ vaṭṭati, tattha sayaṃ gantvā na āharāpetabbanti sakkā vatthuṃ. Yadi cettha aññena āharāpetuṃ vaṭṭati, ‘‘aññātakaappavāritesu viya paṭipajjitabba’’ntiādivacanameva niratthakaṃ siyā. ‘‘Dūtenā’’ti imassa byabhicāraṃ dasseti ‘‘sayaṃ āharitvāpī’’ti. Dadantesūti iminā sambandho . Piṇḍapātādīnaṃ atthāyāti iminā pana ‘‘cīvaracetāpanna’’nti imassa byabhicāraṃ dasseti. ‘‘Eseva nayo’’ti vuttattā piṇḍapātādīnaṃ atthāya dinnepi ṭhānacodanādi sabbaṃ heṭṭhā vuttanayeneva kātabbaṃ.
有人谓：“此处如同禁止给予他人之物，应自行守护为要，不得发起请求，自行取用。又有人说，即使托人代为取得，因顺应世俗生活惯常，也可自行取用，但须谨慎自我守护其所托之物。”对此注疏中说：“如同禁止给予陌生人之物，若自己取衣而来且予之，应接受；否则不应接受。”因我们自有准则，绝不容许可将自己禁止给予的物品未明告知而交予他人，也不容许将交予他人之物自行取回，此处若他人可取，则该私藏之物亦无由禁止。若允许他人代取，所谓“如同禁止给予陌生人之物应自行保持”的话语便变得无意义。“由他人代取”一语即显此错误。“自己收受”则有关联。又如乞食等用途，若说“捡拾布满衣物”，此处亦显其误用。正因如此，关于乞食等的适用场所及特殊请求，均应遵循下文所述。
Paṭiggahaṇepi paribhogepi āpattīti paṭiggahaṇe pācittiyaṃ, paribhoge dukkaṭaṃ. Sveva sāpattikoti dukkaṭāpattiṃ sandhāya vadati. Idañca aṭṭhakathāpamāṇeneva gahetabbaṃ. ‘‘Parassa niddosabhāvadassanatthaṃ sveva sāpattiko sadosoti vuttaṃ hotī’’tipi vadanti. ‘‘Codetīti vuttattā pana āpattiyā codetīti katvā sveva sāpattikoti idaṃ dukkaṭaṃyeva sandhāya vattuṃ yutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Paṭiggahaṇepi paribhogepi āpattiyevāti dukkaṭameva sandhāya vuttaṃ. Taḷākassapi khettasaṅgahitattā tassa paṭiggahaṇepi āpatti vuttā. Cattāro paccaye saṅgho paribhuñjatūti detīti ettha ‘‘bhikkhusaṅgho cattāro paccaye paribhuñcatu, taḷākaṃ dammī’’ti vā ‘‘catupaccayaparibhogatthaṃ taḷākaṃ dammī’’ti vā vadati, vaṭṭatiyeva. ‘‘Ito taḷākato uppanne cattāro paccaye dammī’’ti vutte pana vattabbameva natthi.
领取与使用均属违规行为。其中领取属应悔过事由，用物则属恶行。说者以欢迎过失为恶行之特定含义。此处注疏亦应如是理解。有言：“因他人悉知错误特质，欢迎过失即为恶行”，此说成立。此段明确说明，发问即指违规，违规则对此言“欢迎过失”即是恶行而讨论。领取与使用均属违规所指。如塔拉卡萨比农场聚集场所，领取亦属违规。关于“四种条件出家众供养”中，常告曰“出家众当供养四种条件，我护持供养物”，此为常规通行说法，然未规定“由此产生的四种条件不应供养”。
Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethāti vutteti idaṃ īdisaṃyeva sandhāya vuttaṃ. Kappiyakkamena sampaṭicchitesu khettataḷākādīsu pana avuttepi kappiyakārakaṃ ṭhapetuṃ labbhatiyeva. Yasmā parasantakaṃ nāsetuṃ bhikkhūnaṃ na vaṭṭati, tasmā ‘‘na sassakāle’’ti vuttaṃ. ‘‘Janapadassa sāmikoti imināva yo taṃ janapadaṃ vicāreti, tenapi acchinditvā dinnaṃ vaṭṭatiyevā’’ti vadanti. Udakavāhakanti udakamātikaṃ. Kappiyavohārepīti ettha ‘‘vidhānaṃ vakkhāmā’’ti pāṭhaseso. Udakavasenāti udakaparibhogatthaṃ. Suddhacittānanti kevalaṃ udakaparibhogatthamevāti adhippāyo. Alajjinā kārāpite vattabbameva natthīti āha ‘‘lajjībhikkhunā’’ti. Pakatibhāgo nāma imasmiṃ raṭṭhe catuambaṇamattaṃ. Akaṭṭhapubbaṃ navasassaṃ nāma. Aparicchinnabhāgeti ‘‘ettake bhūmibhāge ettako bhāgo dātabbo’’ti evaṃ aparicchinnabhāge.
“我们设一合法行为”为所言，实指此种情况。即使在禁止土地、塔拉卡等处所，虽未明说，却可设立合法行为。因禁止比库无故破坏他人之财产，故有“不可于比库寿命期间如此为”之说。又称“该地区有主人”，意欲说明若有人涉足该地，亦不可私自损坏不得占有之财产。水货者指水运承载物。所说“合法权益转让”语句为注解，指水资源使用。所谓清净之心，专指水资源使用方面。若无羞耻应避之言，意即避免羞耻、责难。依界域划分，境界多达四分之三。阿不可分割者，指应明确交付相应之地块之理论。
Rajjuyā vā daṇḍena vāti ettha ‘‘pādehipi minituṃ na vaṭṭatī’’ti vadanti. Khale vā ṭhatvā rakkhatīti ettha pana thenetvā gaṇhante disvā ‘‘mā gaṇhathā’’ti nivārento rakkhati nāma. Sace pana avicāretvā kevalaṃ tuṇhībhūtova rakkhaṇatthāya olokento tiṭṭhati, vaṭṭati. Sacepi tasmiṃ tuṇhībhūte corikāya haranti, ‘‘mayaṃ bhikkhusaṅghassa ārocessāmā’’ti evaṃ vattuṃ vaṭṭatīti vadanti. Nīharāpeti paṭisāmetīti etthāpi ‘‘sace pariyāyena vadati, vaṭṭatī’’ti vadanti. Apubbassa anuppāditattā aññesaṃ vaṭṭatīti āha ‘‘tasseva taṃ akappiya’’nti.
以绳索或棍棒警告阻止，言“脚亦不可伤害”。执鞠者以抱择托守护，见之阻止称“勿取”。若无理阻挠，仅为守护而巡视则可。若守护时盗贼夺取，则出现“我们与出家众发生争执”之说。拘留即为返还。即使以迂回方式言辞，也视为本可允许。因初未引发争端而及他人而为，但言“此乃不当”，以示规定限制。
Nanu ca dubbicāritamattena tasseva taṃ akappiyaṃ, na sabbesaṃ rūpiyasaṃvohāre catutthapatto viya. Vuttañhi tattha (pārā. aṭṭha. 2.589) ‘‘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’’ti. Tasmā yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattāti idaṃ kasmā vuttanti? Ettha keci vadanti ‘‘kahāpaṇe sādiyitvā vicāritaṃ sandhāya evaṃ vutta’’nti. Saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatīti tesaṃ adhippāyo. Keci pana ‘‘asādiyitvāpi kahāpaṇānaṃ vicāritattā rūpiyasaṃvohāro kato hoti, saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatī’’ti vadanti. Gaṇṭhipadesu pana tīsupi idaṃ vuttaṃ ‘‘catutthapatto gihisantakānaṃyeva kahāpaṇānaṃ vicāritattā aññesaṃ kappati, idha pana saṅghikānaṃ vicāritattā sabbesaṃ na kappatī’’ti. Sabbesampi vādo tena tena pariyāyena yujjatiyeva.
岂非因恶劣行为，该不当行为只属该事，并非所有财富交易均属第四品类所有？此处已有言“未获准许者，若声称‘为长老所购’而与业者同行，持有并声称‘此为我所有’，即被认定为不当行为，但对他人则不当”。所以他们所取皆为不当。何以故？因所谓货币的可考察性。对此有言“若货币未经审验，则尽管对其包含之财物已办理领取，他户亦不可将之视为合法，故属恶行；但就其他财物无此限”。又有人称“经审验取得货币而许可的情况下实施，方可算为合法”，而社会组织亦无权放纵非法行为，故皆不当。还有人说“即使未经检查货币之真实性，但已办理财务，且社会组织不能放行，故皆非法”。三句话首尾相连，观点各异。
Catusāladvāreti bhojanasālaṃ sandhāya vuttaṃ. Pariyāyena kathitattāti ‘‘gaṇhā’’ti avatvā ‘‘sīmā gatā’’ti pariyāyena kathitattā. Pakatibhūmikaraṇatthaṃ ‘‘heṭṭhā gahitaṃ paṃsu’’ntiādi vuttaṃ. Dāsaṃ dammīti ettha ‘‘manussaṃ dammīti vutte vaṭṭatī’’ti vadanti. Kukkuṭasūkarā…pe… vaṭṭatīti ettha kukkuṭasūkaresu dīyamānesu ‘‘imehi amhākaṃ attho natthi, sukhaṃ jīvantu, araññe vissajjethā’’ti vattuṃ vaṭṭati. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’tiādivacanato (dī. ni. 1.10, 194) khettādīnaṃ paṭiggahaṇe ayaṃ sabbo vinicchayo vutto. Kappiyakārakassa bhikkhunā niddiṭṭhabhāvo, dūtena appitatā, tatuttari vāyāmo, tena vāyāmena paṭilābhoti imānettha cattāri aṅgāni.
四座食堂名言已述。由换言说之，即由“带取”变换说为“至界限”。为展示平地施设，言“下方收集之尘土”等。奴隶之义，此处谓“有人言‘驯服人为奴役’”。谈鸡猪等轮作者，谓“我们对此无利愿安乐生存，应在林中放生”，此说以轮作相。以“耕地等物之收取止息”等语（《律藏·尼拘陀尼分》1.10，194）述及耕地等物收取此全面规定。以驱使鸡猪之比库示范，若由他人协助驱使，或自努力驱使，因该努力得利，彼此因而获得此四种部分。
Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处解释完毕。
Niṭṭhito cīvaravaggo paṭhamo. · 衣品第一完毕。
2. Kosiyavaggo
第二·拘尸那品
1. Kosiyasikkhāpadavaṇṇanā一、憍赏耶学处解释
§542
542. Pāḷiyaṃ ‘‘kosiyakārake’’ti ettha kosaṃ karontīti kosakārakāti laddhavohārānaṃ pāṇakānaṃ kosato nibbattaṃ kosiyaṃ, taṃ karontīti kosiyakārakā, tantavāyā. Saṃhananaṃ saṅghāto, vināsoti attho. Kosiyamissakanti kosiyatantunā missaṃ. ‘‘Avāyima’’nti vuttattā vāyitvā ce karonti, anāpatti. Anāpatti vitānaṃ vātiādinā vitānādīnaṃ atthāya karaṇepi tenākārena paribhogepi anāpatti vuttā.
542条。巴利文“拘尸那制造者”一语，此处为制造财富之匠者，即财富制造者。俗称“织工”，以作织机，织造布匹。聚合成块，意为“聚集，消灭”。拘尸那丝线者，即由拘尸那丝所制之线。语云“泥布等”，若织造时通风良好，无过失则不犯戒律。若以此丝线制品从事利益其己及团体，称拘尸那丝线之因、合及用充，此处包含三部分。
Evampi missetvā katameva hotīti iminā vātena āharitvā pātitepi acittakattā āpattiyevāti dasseti. Kosiyamissakatā, attano atthāya santhatassa karaṇaṃ kārāpanaṃ, paṭilābho cāti imānettha tīṇi aṅgāni.
如是粘合后何为？以此丝线引导，对犯戒者亦属不清净之过，显示此义。拘尸那丝线者，为自己及其组织制造器具，成就利益，此处具三方面义。
Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 憍赏耶学处解释完毕。
§547
547. Suddhakāḷakasikkhāpadaṃ uttānatthameva.
547条。洁净绳结之戒，以宣扬正法。
3. Dvebhāgasikkhāpadavaṇṇanā三、二分学处解释
§552
552. Dvebhāgasikkhāpade pana dve bhāgāti ukkaṭṭhaparicchedo kāḷakānaṃ adhikaggahaṇassa paṭikkhepavasena sikkhāpadassa paññattattā. Tatiyaṃ odātānaṃ catutthaṃ gocariyānanti ayaṃ heṭṭhimaparicchedo tesaṃ adhikaggahaṇe paṭikkhepābhāvato, tasmā kāḷakānaṃ bhāgadvayato adhikaṃ na vaṭṭati, sesānaṃ pana vuttappamāṇato adhikampi vaṭṭati. ‘‘Kāḷakānaṃyeva ca adhikaggahaṇassa paṭikkhittattā kāḷakānaṃ upaḍḍhaṃ odātānaṃ vā gocariyānaṃ vā upaḍḍhaṃ gahetvāpi kātuṃ vaṭṭatī’’ti vadanti, ‘‘anāpatti bahutaraṃ odātānaṃ bahutaraṃ gocariyānaṃ ādiyitvā karoti, suddhaṃ odātānaṃ suddhaṃ gocariyānaṃ ādiyitvā karotī’’ti iminā taṃ sameti. ‘‘Kāḷake odāte ca ṭhapetvā sesā gocariyesuyeva saṅgahaṃ gacchantī’’ti vadanti. Dvekoṭṭhāsā kāḷakānanti ettha pana ‘‘ekassapi kāḷakalomassa atirekabhāve nissaggiyaṃ hotī’’ti mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dvebhāgasikkhāpadavaṇṇanā) ttaṃ, taṃ ‘‘dhārayitvā dve tulā ādātabbā’’ti vacanato tulādhāraṇāya na sameti . Na hi lome gaṇetvā tulādhāraṇā karīyati, atha gaṇetvāva dhārayitabbaṃ siyā, kiṃ tulādhāraṇāya, tasmā evamettha adhippāyo yutto siyā – acittakattā sikkhāpadassa pubbe tulāya dhārayitvā ṭhapitesu ekampi lomaṃ tattha pateyya, nissaggiyanti. Aññathā dubbiññeyyabhāvato dve tulā nādātabbā, ūnakatarāva ādātabbā siyuṃ.
552条。分两部分之戒，二部分意指织绳之纱线，系缚扎捆比普通戒律更为严格。第三为绳头，第四为络具，此为下部分类。其因绳索较强，故不能多取之；余者则可稍多取。谓“因织丝线之严格限制，即使取织丝线之头股亦可用”，言之，“犯戒者多取各种绳索亦为非，净者只取净绳索”，以此类推。谓“绳头处置后，余者如野地之收集物一般汇聚”，谓之两大聚集绳索。又言“即使一绳毛超出限度，当为弃之”，依此注释不宜计绳毛以执称重。计数后应持，何为计数者？因此此方针正式成立。若不然则难知何为两束不能多取，少量亦可。
Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā. · 二分学处解释完毕。
4. Chabbassasikkhāpadavaṇṇanā4. 六年学处的解释
§557
557. Chabbassasikkhāpade pana ‘‘yesaṃ no santhate dārakā uhadantipi ummihantipi, yesaṃ no santhatā undūrehipi khajjantī’’ti evaṃ pāḷipadānaṃ sambandho veditabbo. Hada karīsossagge, miha secaneti panimassatthaṃ sandhāyāha ‘‘vaccampi passāvampi karontī’’ti. Pavāraṇāuposathapāṭipadadivasesu santhataṃ karitvā puna chaṭṭhe vasse paripuṇṇe pavāraṇāuposathapāṭipadadivasesu karonto ‘‘chabbassāni karotī’’ti vuccati. Dutiyadivasato paṭṭhāya karonto pana atirekachabbassāni karoti nāma.
第557条。关于六十天的修戒戒律，应当知道如下关系：‘对于那些没有婴儿哀哭声和没有母犬吠叫声的日子’。这即是巴利文词语的相应义。彼时，世间居士在家中施设食器，用以表达善意，此时表示‘他们既说话又注目观看’。在僧团的忏悔日和八关斋戒日当天修持戒律，连续热心履行，直到第六个雨季圆满日，在忏悔日和八关斋戒日中同样持戒者，即称“已持戒六十天”。但若从第二天算起持续修持多于六十天，便称为超过六十天。
Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处的解释完毕。
5. Nisīdanasanthatasikkhāpadavaṇṇanā5. 坐具学处的解释
§565-6
565-6. Nisīdanasanthatasikkhāpade pana paññāyissatīti sace sā katikā manāpā bhavissati, manāpatāya bhikkhusaṅgho sandississati. Sace amanāpā, amanāpatāya sandississatīti adhippāyo, āraññakaṅgādīni tīṇi pāḷiyaṃ padhānaṅgavasena vuttāni, sesānipi te samādiyiṃsuyevāti veditabbaṃ. Tenevāha ‘‘santhate catutthacīvarasaññitāyā’’ti. Ujjhitvāti vissajjetvā.
第565-6条。关于坐具连续修行的戒律，应知如果当日修行者心境和悦，那么僧团也将因此和悦。若心境不和悦，则僧团亦不和悦，此乃诸般重要念修止法，包括三种独修场所的戒律，用以调伏余下诸事，亦应了解。于是说‘他们连同第四件衣物的认知保持连续’。 ‘举起’是指放下、弃置的意思。
§567
567. Nisīdanasanthatattā nivāsanapārupanakiccaṃ natthīti āha ‘‘sakiṃ nisinnañceva nipannañcā’’ti . Vidatthimattanti sugatavidatthiṃ sandhāya vadati. Idañca heṭṭhimaparicchedadassanatthaṃ vuttaṃ. ‘‘Vitānādīnaṃyeva atthāya karaṇe anāpattivacanato sace nipajjanatthāya karonti, āpattiyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Akappiyattā pana ‘‘paribhuñjituṃ na vaṭṭatī’’ti vuttaṃ. Idañca nisīdanasanthataṃ nāma nisīdanacīvarameva, nāññanti vadanti. Nisīdanasikkhāpadepi nisīdanaṃ nāma sadasaṃ vuccatīti ca aṭṭhakathāyañcassa ‘‘santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā karīyanti, tāhi dasāhi sadasaṃ nāma vuccatī’’ti (pāci. aṭṭha. 531) vacanato idhāpi ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti ca ‘‘santhate catutthacīvarasaññitāyā’’ti ca vacanato taṃ yuttaṃ viya dissati. Keci pana ‘‘nisīdanasanthataṃ eḷakalomāni santharitvā santhataṃ viya karonti, taṃ avāyimaṃ anadhiṭṭhānupagaṃ, nisīdanacīvaraṃ pana channaṃ cīvarānaṃ aññatarena karoti adhiṭṭhānupagaṃ, taṃ karontā ca nantakāni santharitvā santhatasadisaṃ karontī’’ti vadanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ.
第567条。关于坐具连续性的问题，因住处清洁无法作积累等故，故言‘有人坐着，有人卧倒’，此即佛陀为辨明本意而作说明。该义乃为辨别下层段落所设定。“建造屋顶等若为他用且违反戒律，若为卧倒作，则有过失”，此三种情形在经文三组戒条中明示。因不可取用之物“不宜持用”。此处所谓“坐具连续”，实指坐具衣，不以他物替代。即使是坐具戒律，其称谓亦名为坐具戒律。经释中云：“对‘连续’有如坐具般保持，在某一端处以佛法究竟智慧之辨明置于二处落点而三十次完成，故称为三百多次，这三百多次即称坐具连续”。此处释义与此相合。亦有说法称：“坐具连续者，彼等用涂抹秃顶头发之物保持连续，但无不动处依，坐具衣为遮盖衣物之一种，以依止为用；持此者，亦用僧杖连结，使其具连续之相”，对此言应细加考察以取正义。
Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处的解释完毕。
6. Eḷakalomasikkhāpadavaṇṇanā6. 羊毛学处的解释
§571
571. Eḷalomasikkhāpade pana āsumbhīti ettha ‘‘asumbhī’’ti paṭhanti. Kilantāti iminā kilantatāya te onamitvā pātetuṃ na sakkontīti dasseti. Addhānamaggappaṭipannassāti idaṃ vatthumattadīpanavasena pāḷiyaṃ vuttaṃ. Yattha katthaci pana dhammena labhitvā gaṇhituṃ vaṭṭatiyeva. Tiyojanaparamanti ca gahitaṭṭhānato tiyojanappamāṇaṃ desanti evamattho gahetabbo.
第571条。关于涂抹秃顶头发的修戒，文中此处作‘涂抹’解读。所谓有秃顶者，指因秃顶使其无法遮盖头部。此表达为依止正道止戒所以实行。‘根据行止路线而修行’，此是巴利文中的用语，意指在适当场所取得或接受且得以持有。其度量为三由旬，绕所持之地三由旬范围以内为限，须如此理解。
§572
572.Sahatthāti karaṇatthe nissakkavacananti āha ‘‘sahatthenā’’ti. Asante hāraketi pāḷiyaṃ bhikkhuno anurūpatādassanatthaṃ vuttaṃ, na pana hārake vijjamāne tiyojanabbhantare sahatthā harantassa āpattidassanatthaṃ. Tiyojanato bahi bahitiyojananti āha ‘‘tiyojanato bahi pātetī’’ti. Tena haritepi āpattiyevāti saussāhattā anāṇattiyā haṭattā ca. Satipi hi saussāhabhāve āṇattiyā ce harati, anāpatti ‘‘aññaṃ harāpetī’’ti vacanato. Añño harissatīti adhippāyābhāvato ‘‘suddhacittena ṭhapita’’nti vuttaṃ. Saussāhattāti tiyojanātikkamane saussāhattā. Idañca ‘‘añño harissatī’’ti asuddhacittena ṭhapitaṃ sandhāya vuttaṃ, acittakattāti idaṃ pana suddhacittena ṭhapitaṃ sandhāya. Anāpatti pāḷiyā na sametīti ‘‘tiyojanaṃ haratī’’tiādipāḷiyā, visesato ‘‘aññaṃ harāpetī’’ti pāḷiyā ca na sameti.
第572条。关于“sahattha”一词，义为与他人共同共有之意。此处指比库之间彼此适合调匀之意，并非因秃顶状况致损失由旬内共有之义。谓其“超过由旬范围则犯戒”。“由旬外掉落”为言其犯戒。此乃因妄行无知所致者。若因严重无知而取用，则为过失文中说‘他人将取用’因无信心不得取用。所谓“他人取用”因无正信心，故复言“以纯净心立足”。此处正是强调知戒心，纯净心即为正信心。巴利文戒律中对“取用由旬”有明确拒绝，尤为“他人取用”的戒语明戒不可取此。
Sace sāmikaṃ jānāpetvā ṭhapeti, āṇattiyā harāpeti nāmāti āha ‘‘sāmikassa ajānantassevā’’ti. Agacchantepīti gamanaṃ upacchinditvā ṭhitayānepi. Heṭṭhā vā gacchantoti bhūmiyaṃ gacchanto. Aññaṃ harāpetīti ettha añña-ggahaṇena sāmaññato tiracchānagatāpi saṅgahitāti āha – ‘‘aññaṃ harāpetīti vacanato anāpattī’’ti. Suṅkaghāte āpatti hotīti aññaṃ harāpentassa āpatti. Tattha anāpattīti aññavihitassa theyyacittābhāvato anāpatti.
若知有主之物而又擅自立定且无信心而取用，即属辱主之行为，此故称之为‘不尊重主人’。‘不予来本地方者，亦是中断来往往返之意’。所谓‘往来’包含行走于地面。‘他人取用’意指以他物取得之道，通常违法正道者即为共犯。此处说明‘他人取用’无过失，即言因无明确恶意心。因过失意向有失清净意之意。由此判定，无过失。此戒律以巴利文判定无过失，当有“未取越三由旬物”戒语。总之，‘他人取用’不计为过失，因为无意违犯，是故有明文规定。
§575
575.‘‘Taṃ harantassāti puna tiyojanaṃ harantassā’’ti mahāgaṇṭhipade vuttaṃ. Taṃ pana mātikāṭṭhakathāyaṃ aṅgesu ‘‘paṭhamappaṭilābho sati iminā vacanena na sameti. ‘‘Paṭhamappaṭilābho’’ti hi idaṃ dutiyappaṭilābho āpattiyā aṅgaṃ na hotīti dīpeti, tasmā pāḷiyaṃ aṭṭhakathāyañca visesābhāvato acchinnaṃ paṭilabhitvā harantassa puna tiyojanātikkamepi anāpatti vuttāti amhākaṃ khanti. Aññathā acchinnaṃ paṭilabhitvā puna tiyojanaṃ haratīti vadeyya. Vīmaṃsitvā yuttataraṃ gahetabbaṃ. Anāpatti katabhaṇḍanti ettha ‘‘kambalakojavādikatabhaṇḍampi. Pakaticīvare laggalomāni āpattiṃ janentiyevā’’ti vadanti. Tanukapattatthavikantare aghaṭṭanatthaṃ pakkhipanti. Pakkhittanti kaṇṇacchidde pakkhittaṃ. Nidhānamukhaṃ nāmāti iminā katabhaṇḍasaṅkhyaṃ na gacchatīti dasseti. Eḷakalomānaṃ akatabhaṇḍatā, paṭhamappaṭilābho, attanā ādāya vā aññassa ajānantassa yāne pakkhipitvā vā tiyojanātikkamanaṃ, āharaṇapaccāharaṇaṃ, avāsādhippāyatāti imānettha pañca aṅgāni.
575.『“带走它就是带走三约”』，此语记于“大结”章。然于此词之释论中解释：“若有初次占有，此语则不适用。所谓初次占有者，指第二次占有者并非过失之部分。”因此，巴利字义及释论无区别，认定首次占有后，若再带走三约者，也不犯戒。否则，则应断言为再次带走三约。须审慎采择更合理之解。虽有异说称“偷盗衣物或袈裟等亦生戒罪”，实因其兼职非盗，乃难以适用盗戒之故。亦有说掷眼球割耳为弃掷，有其因缘不生戒罪。此中所谓“弃掷”的数目，并非指实数，显示对此戒违的数量无固定标准。若毛发未弃掷、初次占有，或自己使用交付他人不知情之车马而带越三约，均属牵涉贪取与回避住所五种行为部分。
Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处的解释完毕。
§576
576. Eḷakalomadhovāpanasikkhāpadaṃ uttānatthameva.
576.毛发中间清洁守戒法门，功效显著。
8. Rūpiyasikkhāpadavaṇṇanā八、金银学处注释
§583-584
583-584. Rūpiyasikkhāpade pana satthuvaṇṇoti satthunā samānavaṇṇo. Satthuno vaṇṇo satthuvaṇṇo, satthuvaṇṇo viya vaṇṇo assāti satthuvaṇṇoti majjhapadalopīsamāso daṭṭhabbo. Pākatiko nāma etarahi pakatikahāpaṇo. Rukkhaphalabījamayoti tintiṇikādirukkhānaṃ phalabījena kato. Iccetaṃ sabbampīti yathāvuttabhedaṃ sabbampi catubbidhaṃ nissaggiyavatthu hotīti sambandho. Jātarūpamāsakoti suvaṇṇakahāpaṇo.
583-584.论银钱戒法中的“主语色”即依师同色。“主上之色”谓即教主之色，尤指其色，如同教主色一样。此“教主色”之义应视为以腰部遮掩相类。货币之名现今谓为铜钱。种类有三：树、果、种子三类树木所造之果实种种钱。这即全部，且依所述，四种受舍属于不可取财品。出生时体色，即为金钱色。
Gaṇheyyāti attano atthāya dīyamānaṃ vā katthaci ṭhitaṃ vā nippariggahaṃ disvā sayaṃ gaṇheyya. ‘‘Idaṃ ayyassa hotū’’ti evaṃ sammukhā vā ‘‘asukasmiṃ nāma ṭhāne mama hiraññasuvaṇṇaṃ atthi, taṃ tuyhaṃ hotū’’ti evaṃ parammukhā ṭhitaṃ vā kevalaṃ vācāya vā hatthamuddāya vā ‘‘tuyha’’nti vatvā pariccattassa kāyavācāhi appaṭikkhipitvā cittena sādiyanaṃ upanikkhittasādiyanaṃ nāma. ‘‘Sādiyatī’’ti vuttamevatthaṃ vibhāveti ‘‘gaṇhitukāmo hotī’’ti. ‘‘Idaṃ guttaṭṭhāna’’nti ācikkhitabbanti paccayaparibhogaṃyeva sandhāya ācikkhitabbaṃ. ‘‘Idha nikkhipāhī’’ti vutte ‘‘uggaṇhāpeyya vā’’ti vuttalakkhaṇena nissaggiyaṃ hotīti āha – ‘‘idha nikkhipāhīti na vattabba’’nti. Parato ‘‘imaṃ gaṇhā’’ti na vattabbanti etthāpi eseva nayo. Kappiyañca akappiyañca nissāya ṭhitameva hotīti yasmā tato uppannapaccayaparibhogo kappati, tasmā kappiyaṃ nissāya ṭhitaṃ. Yasmā pana dubbicāraṇāya tato uppannapaccayaparibhogopi na kappati, tasmā akappiyaṃ nissāya ṭhitanti veditabbaṃ.
“收取”者，指为自己利益而所得，或偶尔看见一定物品，亲自收取。“此为长者所有”，面对面说，或在险恶处所主张“我有此金子”，如此仅以口语或举手表明属汝，为“授予凭证”与“取得凭证”二义。所谓“达致获得者”之意。“此乃隐秘之地”须指明使用条件与因缘。谓应放置于此地，亦可委托他人照管之，依律名为不可持有品，即不可私吞。若言“放置于此”，则不可说“由彼收取”，此亦有相通之理。合法与非法赐予，皆基于依托因缘。因后续因缘使用，故属合法。因不善业因缘紧密继续，使用则非法，故属非法品。此应判断。
Na tena kiñci kappiyabhaṇḍaṃ cetāpitanti ettha cetāpitaṃ ce, natthi paribhogupāyo, tasmā evaṃ vuttaṃ. Akappiyañhi nissaggiyaṃ vatthuṃ uggaṇhitvā taṃ anissajjitvāva cetāpitaṃ kappiyabhaṇḍaṃ saṅghassa nissaṭṭhampi sabbesaṃ na kappati. Keci pana ‘‘yasmā nissaggiyaṃ vatthuṃ paṭiggahetvā cetāpitaṃ kappiyabhaṇḍaṃ saṅghassa nissajjāmīti nissaṭṭhaṃ vināva upāyaṃ paribhuñjituṃ vaṭṭati, tasmā ‘na tena kiñci kappiyabhaṇḍaṃ cetāpita’nti vutta’’nti vadanti. ‘‘Ārāmikānaṃ vā pattabhāganti idaṃ gihīnaṃ hatthagatopi soyeva bhāgoti katvā vuttaṃ. Sace pana tena aññaṃ parivattetvā ārāmikā denti, paribhuñjituṃ vaṭṭatī’’ti majjhimagaṇṭhipade cūḷagaṇṭhipade ca vuttaṃ. Tato haritvāti aññesaṃ pattabhāgato haritvā. Kasiṇaparikammanti ālokakasiṇaparikammaṃ. Mañcapīṭhādīni vāti ettha ‘‘tato gahitamañcapīṭhādīni parivattetvā aññaṃ ce gahitaṃ, vaṭṭatī’’ti vadanti. Chāyāpīti bhojanasālādīnaṃ chāyāpi. Paricchedātikkantāti gehaparicchedaṃ atikkantā, chāyāya gatagataṭṭhānaṃ gehaṃ nāma na hotīti adhippāyo. Maggenapīti ettha ‘‘sace añño maggo natthi, maggaṃ adhiṭṭhahitvā gantuṃ vaṭṭatī’’ti vadanti. Kītāyāti tena vatthunā kītāya. Upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjatīti sace upāsako ‘‘atibahu etaṃ hiraññaṃ, idaṃ, bhante, ajjeva na vināsetabba’’nti vatvā sayaṃ upanikkhepaṃ ṭhapeti, aññena vā ṭhapāpeti, etaṃ upanikkhepaṃ ṭhapetvā tato udayaṃ paribhuñjanto saṅgho paccaye paribhuñjati, tena vatthunā gahitattā ‘‘akappiya’’nti vuttaṃ.
此处非言任何合法囊藏；若言为囊藏，且无后续使用道理，故此语。非法承执之物夺取弃置，该非法囊藏财物由法会废弃，且整体非合法。然有说“既持弃置之物为合法财藏，法会废弃即不得无方法使用，故言‘非谓无任何合法囊藏’”者。亦言：“园林所得或分盆地，属俗世人之手亦同分盆土。若其人交还他人，仍可使用”。此理于中结与小结均得显教。所谓“取得”即谓归他人所有。所谓“仪式行为”，即光明仪式。所谓“床垫等”，此言：“若已取床垫等，复委托他人使用，尚可允许”。所谓“荫”，含饮食处所或其它遮挡者。谓超越房门分断，属居所之定义。所谓“路途”，谓“有他道而去者”，不可绝对专断。所谓“虫蛀”，谓因虫害之意。将置物装好，由法会因缘使用，若居士言“金子过多，弗于今日毁坏”，自行暂时置放，或任他人置放，后若法会起用，则由法会因缘管理维护。故以此物品杷被称为“合法”。
§585
585.Patitokāsaṃ asamannāharantena pātetabbanti idaṃ nirapekkhabhāvadassanaparanti veditabbaṃ, tasmā patitaṭṭhāne ñātepissa gūthaṃ chaḍḍentassa viya nirapekkhabhāvoyevettha pamāṇanti veditabbaṃ. Asantasambhāvanāyāti attani avijjamānauttarimanussadhammārocanaṃ sandhāya vuttaṃ. Theyyaparibhogo nāma anarahassa paribhogo. Bhagavatā hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa. Dāyakānampi sīlavato eva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā dussīlassa paribhogo theyyaparibhogo. Iṇavasena paribhogo iṇaparibhogo, paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho. Tasmāti ‘‘sīlavato’’tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Cīvaraṃ paribhoge paribhogeti kāyato mocetvā mocetvā paribhoge. Purebhatta…pe… pacchimayāmesu paccavekkhitabbanti sambandho. Tathā asakkontena yathāvuttakālavisesavasena ekasmiṃ divase catukkhattuṃ tikkhattuṃ dvikkhattuṃ sakiṃyeva vā paccavekkhitabbaṃ.
585.当有不具备配合条件之失落者，仍应被罚，此事须于无偏见之观念下明了。因失落处如同泥穴弃置，视为无偏见，是此标准。所谓“不安生起”，谓自身未觉知而为他人起之念想。所谓“授受使用”，谓不违反戒律的使用。世尊在自身教法中，慈悲令守戒者得许可，惩恶人者不予许可。故师尊许与施者予以不共杂交之物，非恶人。此为师尊不许可之正因，故施者无所侵犯。若为恶人之所用，即谓恶用。所谓“受持”，意谓“不受贿赂”的清净。由于若受贿未获清净，必将导致后续恶果。故“守戒之人”等因令不侵犯也。衣服受持者，“受持”指身体放下暂离时归还之意。过去至今……当以自他视之，观其适当程度。若不堪用者，当以特定时间每日视察一次、三次、二次，或每季一次，如此以观。
Sacassaapaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatīti ettha ‘‘hiyyo yaṃ mayā cīvaraṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya…pe… hirikopīnappaṭicchādanatthaṃ, hiyyo yo mayā piṇḍapāto paribhutto, so neva davāyātiādinā sace atītaparibhogapaccavekkhaṇaṃ na kareyya, iṇaparibhogaṭṭhāne tiṭṭhatī’’ti vadanti, vīmaṃsitabbaṃ. Senāsanampi paribhoge paribhogeti pavese pavese. Evaṃ pana asakkontena purebhattādīsu paccavekkhitabbaṃ. Taṃ heṭṭhā vuttanayeneva sakkā viññātunti idha visuṃ na vuttaṃ. Satipaccayatāti satiyā paccayabhāvo, paṭiggahaṇassa paribhogassa ca paccavekkhaṇasatiyā paccayabhāvo yujjati, paccavekkhitvāva paṭiggahetabbaṃ paribhuñjitabbañcāti attho. Tenevāha ‘‘satiṃ katvā’’tiādi. Evaṃ santepīti yadipi dvīsupi ṭhānesu paccavekkhaṇā yuttā, evaṃ santepi. Apare panāhu ‘‘satipaccayatāti satibhesajjaparibhogassa paccayabhāve paccayeti attho. Evaṃ santepīti paccaye satipī’’ti, taṃ tesaṃ matimattaṃ. Tathā hi paccayasannissitasīlaṃ paccavekkhaṇāya visujjhati, na paccayasabbhāvamattena.
就像清晨的曙光初升那样明显，默观过去所使用之僧衣，至于僧衣被使用之处安住。此处谓：“昨日由我所用过的僧衣，尚存用以抵御寒冷的痕迹；昨日我乞食所得，也曾使用，若未加以观察过去的使用，便安住于僧衣的使用处。”这是须当思惟之事。又称：居处也是使用之际的居住。如此，无法辨明者，须由过去日常生活等加以观察。以下所说之理则可知；在此处未曾详述。所谓“念之因缘”，即是念业已形成时之条件，亦即把握持用和观察使用的念之因缘相结合。意即：观察之后，应取用并善用之义。是谓“已念行念”。既然如是，则即便在两处住处也应观察，亦复如是。又有人说：“所谓念之因缘，指依念药而用受的缘故。”如是则此谓因缘所缘念，乃依念也，此是他们之见解。实则，有因缘相依而清净之观察，非指因缘本性的观察。
Nanu ca ‘‘paribhoge karontassa anāpattī’’ti iminā pātimokkhasaṃvarasīlaṃ vuttaṃ, tasmā paccayasannissitasīlassa pātimokkhasaṃvarasīlassa ca ko visesoti? Vuccate – purimesu tāva tīsu paccayesu viseso pākaṭoyeva, gilānapaccaye pana yathā vatiṃ katvā rukkhamūle gopite tassa phalānipi rakkhitāniyeva honti, evameva paccavekkhaṇāya paccayasannissitasīle rakkhite tappaṭibaddhaṃ pātimokkhasaṃvarasīlampi nipphannaṃ nāma hoti. Gilānapaccayaṃ apaccavekkhitvā paribhuñjantassa sīlaṃ bhijjamānaṃ pātimokkhasaṃvarasīlameva bhijjati, paccayasannissitasīlaṃ pana pacchābhattapurimayāmādīsu yāva aruṇuggamanā apaccavekkhantasseva bhijjati. Purebhattañhi apaccavekkhitvāpi gilānapaccayaṃ paribhuñjantassa anāpatti, idametesaṃ nānākaraṇaṃ.
然而“使用者无罪过”之戒律清规皆有载，因而依因缘清净戒律及持戒戒律有何差别？回答说：对于过去三种因缘明显的差别，犹如生病时遵医嘱藏身树下，树下之果实亦得保藏。依此，若能由观察察知因缘清净戒律而守护，则因戒律之结缔而成戒律清净显现。若不察觉生病因缘而任意使用，戒律便受污染。而依照因缘清净戒律，后续位阶如清晨离开睡眠时的观察，亦即受污染的使用受控。既便过去日常已观察而知生病因缘，若无观察而使用则不犯戒。这是多种缘由。
Evaṃ paccayasannissitasīlassa visuddhiṃ dassetvā teneva pasaṅgena sabbāpi suddhiyo dassetuṃ ‘‘catubbidhā hi suddhī’’tiādimāha. Tattha sujjhati etāyāti suddhi, yathādhammaṃ desanāva suddhi desanāsuddhi. Vuṭṭhānassapi cettha desanāya eva saṅgaho daṭṭhabbo. Chinnamūlāpattīnaṃ pana abhikkhutāpaṭiññāva desanā. Adhiṭṭhānavisiṭṭho saṃvarova suddhi saṃvarasuddhi. Dhammena samena paccayānaṃ pariyeṭṭhi eva suddhi pariyeṭṭhisuddhi. Catūsu paccayesu vuttavidhinā paccavekkhaṇāva suddhi paccavekkhaṇasuddhi. Esa tāva suddhīsu samāsanayo. Suddhimantesu sīlesu desanā suddhi etassāti desanāsuddhi. Sesesupi eseva nayo. Na puna evaṃ karissāmīti ettha evanti saṃvarabhedaṃ sandhāyāha. Pahāyāti vajjetvā, akatvāti attho. Dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā, ananuññātesu sabbena sabbaṃ paribhogābhāvato anuññātesuyeva ca paribhogasabbhāvabhāvato bhikkhūhi paribhuñjitabbapaccayā bhagavato santakā. Dhammadāyādasuttañcettha sādhakanti –
如此显示依因缘清净戒律之净洁后，借此联结可显现一切清净，即所谓“四种净洁”等。此处当知所说净洁者，是如经法正当宣说之净洁。若有人有违根本戒律如断根误行，此则属罪恶蔽障正在说戒律。依止端正者示现守持为净，守护净洁为守护净洁。根据法与因缘循环权变，即是净洁因缘之循环。一切因缘依循四法中所说观察法，则净洁为观察之净洁，此为所涵盖之净洁总义。戒者即放弃不用，故云弃除不用。因有供养及受用，自赖此故，在无戒禁且清净无过的比库中，戒律因缘得以守护，世尊已赞之为安住。如《法施经》中所说–
‘‘Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā, ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’’ti (ma. ni. 1.29) –
经典载：“比库们，我为你们施法，莫作為財物施。愿你们慈悲：‘我等比库应为法施者，非物施者。’”（《中部·第一章·二十九经》）–
Evaṃ pavattaṃ dhammadāyādasuttañca ettha etasmiṃ atthe sādhakaṃ.
如此传述法施经，此处于此义中说明法施者之意。
Avītarāgānaṃ taṇhāparavasatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruci paribhogasabbhāvato. Tathā hi te paṭikūlampi appaṭikūlākārena appaṭikūlampi paṭikūlākārena tadubhayampi vajjetvā ajjhupekkhanākārena paccaye paribhuñjanti, dāyakānañca manorathaṃ paripūrenti. Tenāha – ‘‘te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantī’’ti. Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo nāma hoti. Yathā hi iṇāyiko attano ruciyā icchitadesaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhatīti tappaṭipakkhattā sīlavato paccavekkhitaparibhogo āṇaṇyaparibhogoti vuccati, tasmā nippariyāyato catuparibhogavinimutto visuṃyevāyaṃ paribhogoti veditabbo. So idha visuṃ na vutto, dāyajjaparibhogeyeva vā saṅgahaṃ gacchatīti. Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva vuccati. Sabbesanti ariyānaṃ puthujjanānañca.
无贪之人，对渴爱之容易起动无依赖之接近感不存在；其因，唯无贪者之接近感随所欲动而成，既非贪亦非不贪而两者兼舍，俱以平等心缘使用，满足给予者之心愿。故说：“他们确实是出于对渴爱奴役的过去而超然，故而处于使用中。”有严格戒律观察之使用者，对衣钵的依赖即是知被授意之使用。譬如衣钵主不欲随意迁移，不得自由而使所依附之衣钵亦不能舍离世俗，故严格戒律观察之使用，又名守护依用。因此应知此离四种使用之执着解脱仅为绝对隔离，亦称为“净戒观察之使用”，此处未详述，但与法施使用结合可归成整体。严格戒律之具足者，即被称为士夫。此为圣者与凡夫之总称。
Kathaṃ puthujjanānaṃ ime paribhogā sambhavantīti? Upacāravasena. Yo hi puthujjanassapi sallekhappaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti. Sīlavato pana paccavekkhitaparibhogo dāyajjaparibhogo viya hoti dāyakānaṃ manorathassa avirādhanato. Teneva vuttaṃ ‘‘dāyajjaparibhogeyeva vā saṅgahaṃ gacchatī’’ti. Kalyāṇaputhujjanassa paribhoge vattabbameva natthi tassa sekkhasaṅgahato. Sekkhasuttañhetassa atthassa sādhakaṃ.
这些对凡夫的果报是如何产生的呢？这是作为依止的缘故。凡夫即便对庄严持守有戒律的人怀有敌意，只要他在戒律之中没有追随、而以无漏心勤于修行，则他的果报犹如亲近果报。品德高尚者对已察觉的依止果报，则如给予者的果报，因他无怨无悔地满足给予者的心愿。正因此有言：『他确实获得给予者的果报，因此结集。』善良凡夫的果报没有必须接受供养的义务，因他是修习者，牵涉于修行的利益。
Lajjinā saddhiṃ paribhogo nāma lajjissa santakaṃ gahetvā paribhogo. Alajjinā saddhinti etthāpi eseva nayo. Ādito paṭṭhāya hi alajjī nāma natthīti iminā diṭṭhadiṭṭhesuyeva āsaṅkā na kātabbāti dasseti. Attano bhārabhūtā saddhivihārikādayo. Sopi nivāretabboti yo passati, tena nivāretabbo. Yasmā alajjīparibhogo nāma lajjino vuccati, tasmā āpatti nāma natthi ubhinnampi alajjībhāvato, ‘‘alajjīparibhogo’’ti idaṃ nāmamattameva na labbhatīti vuttaṃ hoti. ‘‘Āpatti pana atthiyevāti vadantī’’ti tīsupi gaṇṭhipadesu vuttaṃ.
以羞耻心相应的果报称为有羞耻心者的果报。相反以无羞耻心者相应也是如此。经初章以『无羞耻者』称谓，非无此义，示意不应误会为无羞耻者之果报不存在。此处指的是自身承担的有义务的相应的行为者。若有见者发现应当制止者，则应加以制止。因无羞耻果报即称为羞耻者的果报，故这仅是名称，而不代表内在的实相，故无羞耻果报即是名称而已。关于『果报确实存在』之说法，在三处经文中均有所体现。
Adhammiyoti anesanādīhi uppanno. Dhammiyoti bhikkhācariyādīhi uppanno. Saṅghasseva detīti bhattaṃ aggahetvā attanā laddhasalākaṃyeva deti. Sace pana lajjī alajjiṃ paggaṇhāti…pe… antaradhāpetīti ettha kevalaṃ paggaṇhitukāmatāya evaṃ kātuṃ na vaṭṭati, dhammassa pana sāsanassa sotūnañca anuggahatthāya vaṭṭatīti veditabbaṃ. Purimanayena ‘‘so āpattiyā kāretabbo’’ti vuttattā imassa āpattiyevāti vadanti. Uddesaggahaṇādinā dhammassa paribhogo dhammaparibhogo. Dhammānuggahena gaṇhantassa āpattiyā abhāvepi thero tassa alajjibhāvaṃyeva sandhāya ‘‘pāpo kirāya’’ntiādimāha. Tassa pana santiketi mahārakkhitattherassa santike.
不善者即由贪瞋痴等烦恼产生。善者起于比库清净的行为。若他为僧团，取食则以自己所得的食物作主。若羞耻之人承认无羞耻……等因，消除无羞耻意愿，这里并非仅出于认知欲望而作，不可行。反之是为了护持法和法中的听众者而行，故应知此理。先人云：『他必因过失被责备』，即指此处的过失。由阐释、目的把握等恒守法义是遵法的依止。即使不存在过失，长老观察其无羞耻境界，为其劝诫『此为恶事』。他是贴近长老指导者。
§586
586.Rājorodhādayotiādi ‘‘idaṃ gaṇhissāmī’’ti cetanāmattasambhavato vuttaṃ. Assatiyā dinnanti ettha assatiyā dinnaṃ nāma apariccattaṃ hoti, tasmā dasante baddhakahāpaṇādi assatiyā dinnaṃ bhikkhunā vatthasaññāya paṭiggahitañca, tato neva rūpiyaṃ dinnaṃ, nāpi paṭiggahitañca hotīti ettha āpattidesanākiccaṃ natthi, taṃ pana dāyakānameva paṭidātabbaṃ. Tena akappiyavatthunā te ce dāyakā sappiādīni kiṇitvāna saṅghassa tassa ca bhikkhuno denti, sabbesaṃ kappati dāyakānaṃyeva santakattā. Aṭṭhakathāyaṃ pana puññakāmehi pariccajitvā dinnameva sandhāya ‘‘puññakāmā…pe… rūpiye arūpiyasaññī rūpiyaṃ paṭiggaṇhātīti veditabbo’’ti vuttaṃ, tasmā pariccajitvā dinnaṃ vatthasaññāya gaṇhatopi nissaggiyameva. Tena yadi te dāyakā no āgantvā gaṇhanti, dāyake pucchitvā attano atthāya ce pariccattaṃ, saṅghe nissajjitvā āpatti desetabbā. Tava coḷakaṃ passāhīhi iminā gihisantakepi ‘‘idaṃ gaṇhathā’’tiādiakappiyavohārena vidhānaṃ bhikkhuno na kappatīti dīpeti. Ekaparicchedānīti kiriyākiriyabhāvato ekaparicchedāni. Jātarūparajatabhāvo, attuddesikatā, kahāpaṇādīsu aññatarabhāvoti imānettha tīṇi aṅgāni.
『王者怒火』等即因『此为收受者』的意念产生。所受之物如无限制即无受限，故在十物项中，受物以衣物观念受之，非为金银，非被占有，则此处无违戒告诫。此物应还还与施主。若以不正当物品如皮革等，施主以此买卖并予比库，归施主所造之违失。释义中指出因布施意乐舍弃而仅受施物，称为『施乐者可受者』，应知此意。施物舍弃以衣物观念受持，则属必舍戒律。若拒受施物或未至则由施主取，询问若自舍利于己，则应告之僧团违犯过失。偈曰：『请仁慈宽恕，勿以此行为认定比库犯罪。』称为单章界限，因其行为或本意、或货币等特殊状况，此经三构成部分即此义。
Rūpiyasikkhāpadavaṇṇanā niṭṭhitā. · 金银学处注释已毕。
9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā九、金银交易学处注释
§587
587. Rūpiyasaṃvohārasikkhāpade jātarūpādicatubbidhampi nissaggiyavatthu idha rūpiyaggahaṇeneva gahitanti āha ‘‘jātarūparajataparivattana’’nti. Paṭiggahitaparivattaneti sāditarūpiyassa parivattane, asādiyitvā vā kappiyena gāhena paṭiggahitarūpiyaparivattane.
依戒律中银器处理规定，超出银器四种应舍物中之生灭银器，专以银器收受。谓之『生灭银器循环』。所谓持有银器之转换，即为已取得银器之变化循环；及不被认可而合法手段所持银器之转换。
§589
589.Ga-kārassa ka-kāraṃ katvā ‘‘sīsūpaka’’nti likhitaṃ, padabhājane ghanakatanti piṇḍaṃ kataṃ. Satthuvaṇṇotiādīsu ‘‘satthuvaṇṇo ca kahāpaṇo ca…pe… ye ca vohāraṃ gacchantī’’ti evaṃ sabbattha samuccayo veditabbo. Rūpiye rūpiyasaññīti sakasantakaṃ vadati. Rūpiyaṃ cetāpetīti parasantakaṃ vadati. ‘‘Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo’’ti idaṃ kasmā vuttaṃ. Na hi ‘‘rūpiye rūpiyasaññī arūpiyaṃ cetāpeti , nissaggiyaṃ pācittiya’’ntiādittiko pāḷiyaṃ vuttoti āha ‘‘yo hī’’tiādi. Tassānulomattāti etthāyamadhippāyo – rūpiyasaṃvohāro nāma na kevalaṃ rūpiyena rūpiyaparivattanameva, atha kho ‘‘arūpiye rūpiyasaññī rūpiyaṃ cetāpetī’’ti vuttattā arūpiyena rūpiyacetāpanampi rūpiyasaṃvohāro nāma hotīti etasmiṃ pakkhepi rūpiye sati rūpiyasaṃvohāroyeva hotīti ayamattho avuttopi viññāyatīti. Arūpiyaṃ nāma dukkaṭavatthukappiyavatthūni. Ekantena rūpiyapakkheti ekena antena rūpiyapakkheti ayaṃ attho gahetabbo. ‘‘Ekato rūpiyapakkhe’’ti vā pāṭho veditabbo. ‘‘Ekarūpiyapakkhe’’tipi paṭhanti, tatthāpi ekato rūpiyapakkheti ayamevattho gahetabbo.
以牛肉料理记载把牛肉做成文书，即为书写。称重时作成丸状饭团。对于诸如『圣士银』等，有言『圣士银与铜钱……诸种示现』，以此为法理综摄，应普遍了解。所谓银，即指银器的境界。所谓使银生愁，即意谓转变为不良或不合法物品，亦应同理。故有言『因银器合法或不良物品以银生愁，欲令犯戒』，非古巴利文所称，意为施以引申。此处的主旨在于说明银质换取不良物品时，仍叫做银器轮转；换为不良物品称为「不良银器品」。单指银器则是全面银器的部分。经文指出『仅以银为界』或『单一银界』，不同说法，皆应考虑单一银界之含义。
Kappiyavatthunā kappiyavatthuno kayavikkayepi tāva nissaggiyaṃ hoti, dukkaṭavatthunā dukkaṭavatthuno kayavikkaye kasmā na hotīti andhakaṭṭhakathāya adhippāyo. Idaṃ sikkhāpadaṃ…pe… arūpiyena ca rūpiyacetāpanaṃ sandhāya vuttanti sambandho. Idhāti imasmiṃ rūpiyasaṃvohārasikkhāpade. Tatthāti kayavikkayasikkhāpade. Tenevāti kappiyavatthunāyeva.
以合宜的物为合宜的物，则其身体的变化也仍是必需舍弃的；以恶劣的物为恶劣的物，则身体变化为何不必舍弃呢？这是对暗房教诲的主要依归。此处所说戒律，是指以非物质和物质的彼此契合为依据的关系。所谓“此处”，即在此物质业障戒律中；“彼处”，指身体变化戒律；“因此”，即指以合宜的物为合宜的物。
Puna kappiyabhāvaṃ netuṃ asakkuṇeyyattā ‘‘mahāakappiyo nāmā’’ti vuttaṃ. ‘‘Na sakkā kenaci upāyena kappiyo kātunti idaṃ pañcannaṃyeva sahadhammikānaṃ antare parivattanaṃ sandhāya vuttaṃ, gihīhi pana gahetvā attano santakaṃ katvā dinnaṃ sabbesaṃ kappatī’’ti vadanti. ‘‘Na sakkā kenaci upāyena kappiyo kātu’’nti pana imināva paṭiggahitarūpiyaṃ anissajjitvāva tena cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ na vaṭṭatīti siddhaṃ.
再次由于不能不生起合宜之念，故有『大合宜者』之名句。谓『不可以任何方便制作合宜物』者，是指此五种仅限于同修众人之间互相转让而成；若持为家人，则须自作自用，捐赠于大众，不得他取。由此而言，既已如实接受而未舍弃此契合型合宜物，当作合宜使用之财产使用于僧伽中是不合适的，这点已成定。
Ye pana ‘‘paṭiggahitarūpiyaṃ anissajjitvāpi tena parivattitaṃ kappiyabhaṇḍaṃ saṅghassa nissaṭṭhaṃ paribhuñjituṃ vaṭṭatī’’ti vadanti, tesaṃ ‘‘na sakkā kenaci upāyena kappiyo kātu’’nti idaṃ na yujjati. Te panettha evaṃ vadanti ‘‘yasmā nissajjitabbavatthuṃ anissajjitvāva uparūpari aññaṃ aññaṃyeva kataṃ, tasmā paricchedābhāvato idha nissajjituṃ avatvā ‘na sakkā kenaci upāyena kappiyo kātu’nti vuttaṃ, paricchedābhāvatoyeva ‘mūle mūlasāmikānaṃ , patte ca pattasāmikānaṃ dinne kappiyo hotī’ti ca na vutta’’nti. Yadi paṭiggahitarūpiyaṃ anissajjitvā cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ vaṭṭati, evaṃ sante idhāpi avasānavatthuṃ gahetvā saṅghassa nissaṭṭhaṃ kasmā na vaṭṭati, ‘‘yo pana rūpiyaṃ uggaṇhitvā…pe… patte ca pattasāmikānaṃ dinne kappiyo hotī’’ti imināpi paṭiggahitarūpiyaṃ anissajjitvā cetāpitaṃ kappiyabhaṇḍampi saṅghassa nissaṭṭhaṃ paribhuñjituṃ na vaṭṭatīti siddhaṃ. Yadi taṃ nissaṭṭhaṃ paribhuñjituṃ vaṭṭeyya, ‘‘mūle mūlasāmikānaṃ, patte ca pattasāmikānaṃ dinne kappiyo hotī’’ti na vadeyya. Apare panettha evaṃ vadanti ‘‘yadi saṅghassa nissaṭṭhaṃ hoti, rūpiyapaṭiggāhakassa na vaṭṭati, tasmā tassapi yathā vaṭṭati, tathā dassanatthaṃ ‘mūle mūlasāmikāna’ntiādi vutta’’nti.
那些说“即使未舍置此契合型合宜物，却转作他用，仍可合理地做为僧伽所有而使用”的人，他们说“不可用任何方法生起合宜”，这个说辞并不成立。他们说：“由于未舍置当舍之物，反而相互转用，因此因无切割处分，故未舍置而说‘不可用任何方法生起合宜’，且由于无切割，故未曾说‘根主等已给予该物，故为合宜’”。如果未舍弃此契合型合宜物却向僧伽使用是当许可的，那么当下同样理由，也不应禁止向僧伽使用；而今却有“某人已舍弃财物......根主等已给予该物，故为合宜”之说，且现有契合物未经舍弃却使用于僧伽不合规之理已成定。若当许可使用，则不应有“根主等已给予该物，故为合宜”之说。其他人却说：“如果是属于僧伽所有，则不应准许归属于受财物者；因应其所准许，就理应准许，故此为宣示‘根主等已给予’等。”
Dutiyapattasadisoyevāti iminā pañcannampi sahadhammikānaṃ na kappatīti dasseti. Tattha kāraṇamāha ‘‘mūlassa sampaṭicchitattā’’ti. Atha mūlassa sampaṭicchitattā rūpiyapaṭiggāhakassa tāva akappiyo hotu, sesānaṃ pana kasmā na kappatīti maññamāno pucchati ‘‘kasmā sesānaṃ na kappatī’’ti. Kāraṇamāha ‘‘mūlassa anissaṭṭhattā’’ti. Pattassa kappiyabhāvepi sampaṭicchitamūlassa nissajjitabbassa anissaṭṭhattā tena gahitapatto sesānampi na kappati. Yadi hi tena sampaṭicchitamūlaṃ saṅghamajjhe nissaṭṭhaṃ siyā, tena kappiyena kammena ārāmikādīhi gahetvā dinnapatto rūpiyapaṭiggāhakaṃ ṭhapetvā sesānaṃ vaṭṭati. Apare pana ‘‘mūlaṃ sampaṭicchitvā gahitapattopi yadi saṅghassa nissaṭṭho, sesānaṃ kappatī’’ti vadanti. Evaṃ sante ‘‘mūlassa anissaṭṭhattā’’ti na vattabbaṃ, ‘‘saṅghassa anissaṭṭhattā’’ti evameva vattabbaṃ.
所谓“仅是类似契约的情形”，意指以上五项均不属于合宜之列。理由谓“根本已转让”。再谓根本已转让时，若财物受用者为不合宜，则剩余物为何不合宜？对此询问者问：“为何剩余物不合宜？”答曰“根本未被安装入僧伽中”。即在已转让的根本中，不合宜者包括应舍弃之物，故其相应的剩余物也不合宜。若其根本已转让且在僧伽中使用，则凭此合宜之功德，借由向寺院等接受之物，安装受用者，则剩余部分可合宜。另有人称“若已转让根本且契约财产已归属于僧伽，则剩余部分为合宜”。如此者，则不得论“根本未安装入”，而应论“僧伽未安装入”。
Dubbicāritattāti iminā rūpiyasaṃvohāro anena katoti dasseti. Aññesaṃ pana vaṭṭatīti yasmānena rūpiyasaṃvohāramattameva kataṃ, na mūlaṃ sampaṭicchitaṃ, tasmā vinayakammavasena saṅghassa nissaṭṭhakālato paṭṭhāya aññesaṃ vaṭṭati. Imasmiṃyeva ca atthe pamāṇaṃ dassento ‘‘mahāsumattherassa kirā’’tiādimāha. Apare pana ‘‘dubbicāritattāti iminā kevalaṃ gihisantakabhāvena ṭhite dubbicāritamattaṃ vuttaṃ, na rūpiyasaṃvohārāpajjanaṃ, tasmā rūpiyasaṃvohārābhāvato so patto nissajjituṃ na sakkāti tassa na kappati, anissaṭṭhopi aññesaṃ kappati. Anissaṭṭhasseva ca aññesaṃ kappiyabhāvadassanatthaṃ ‘mahāsumattherassa kirā’tiādivatthūni udāhaṭāni. Saṅghassa nissajjīti idañca aññesaṃ kappiyattā kevalaṃ saṅghassa pariccattabhāvaṃ sandhāya vuttaṃ, na pana vinayakammavasena saṅghassa nissaṭṭhabhāvaṃ. Imassa ca atthassa sappissa pūretvāti idaṃ vacanaṃ sādhaka’’nti vadanti.
以恶意行为鉴别，意指以此已办理财物关系。虽然其他人说可使用，实因仅以物质所有的契合而为行为，非根本完全转让，因此依律法行为，虽许合理的舍弃期，出于促进僧伽财产的观念，其他人亦可使用。此处特别指出时，有人称“恶意行为”仅是指居家使用部分的恶意，并非物质关系部分，因此因无物质关系而无法舍弃，亦即该人不可用，但舍弃者可用于他人。并就此舍弃与他人合宜状态， 举「大师尊者之类」的条目为例。所谓“僧伽财产”，谓此仅是僧伽所属的部分，而非经律仪而成立的僧伽财产，其目的也说明至此言辞为合理。
§591
591. Rūpiyapaṭiggahaṇarūpiyasaṃvohāresu yena ekekameva kataṃ, tena tattha tattha vuttanayeneva nissajjitabbaṃ. Yena pana paṭiggahitarūpiyeneva saṃvohāro kato, tena kathaṃ nissajjitabbanti? Nayidaṃ dukkaraṃ, ‘‘ahaṃ, bhante, nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajji’’nti evameva nissajjitabbaṃ. ‘‘Imasmiṃ sikkhāpadepi ‘arūpiye rūpiyasaññī, āpatti dukkaṭassā’tiādittikassa avasānapade anāpattiyā vuttattā kappiyavatthuvaseneva idaṃ tikaṃ vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘arūpiyaggahaṇena kappiyavatthudukkaṭavatthūnaṃ saṅgahoti purimapadadvayaṃ kappiyavatthudukkaṭavatthūnaṃ vasena vuttaṃ, avasānapadameva kappiyavatthuvasena vutta’’nti vadanti, taṃ na yujjati anāpattimissite avasānattike saññānānattaṃ ṭhapetvā vatthunānattassa abhāvato. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha, na tattha pāḷiyaṃ vuttanti vacanamettha sādhakaṃ. Yaṃ attano dhanena parivattati, tassa vā dhanassa vā rūpiyabhāvo ceva, parivattanañcāti imānettha dve aṅgāni.
591. 关于接受财物及物质业障，各别依据不同而应舍弃。若以契合的接受方式形成，则当舍弃。若以契合而成的物质关系已作，则何以不当舍弃？此为难题。曰：“尊者，若我接受形态多样的财物，该如何处理？”在此戒律中说：“对于非物质而拥有物质观念者，因终极句表达不得罪恶，故该合宜物谓为合宜”，三处纲领中皆有说明。但有人说：“依非物质接受，应合适求依赖于合宜物与不合宜物之间之分别，终极句乃指合宜物”，此不成立，因终极句表述了对物体类别的缺失。对于恶劣物用恶劣物，业障因念未得成立，则不成立此说。所有用其资财作业，既有资产及物质性质，且业障包括此两个部分。
Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 金银交易学处注释已毕。
10. Kayavikkayasikkhāpadavaṇṇanā十、买卖学处注释
§593
593. Kayavikkayasikkhāpade pāḷiyaṃ jānāhīti ettha upadhārehīti attho, suṭṭhu upadhāretvā gaṇha, idaṃ na manāpanti puna dātuṃ na sakkhissasīti adhippāyo.
593. 关于‘长养身坏戒’的巴利文应当理解为掌握其语义，意指“在此处要谨慎对待”。此处‘upadhāra’的含义是恰当地维持和接受；必须正确守护并采取，因为若无所顾念，今后便无法再给予此戒，这即是依止的根本原则。
§594-595
594-595.Kayanti parabhaṇḍassa gahaṇaṃ. Vikkayanti attano bhaṇḍassa dānaṃ. Tenāha ‘‘iminā imaṃ dehī’’tiādi. Yasmā kayitaṃ nāma parassa hatthato gahitaṃ vuccati, vikkītañca parassa hatthe dinnaṃ, tasmā ‘‘kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontenā’’ti vuttaṃ. Yadi evaṃ pāḷiyaṃ parato ‘‘kayitañca hoti vikkayitañcā’’ti vatvā ‘‘attano bhaṇḍaṃ parahatthagataṃ parabhaṇḍaṃ attano hatthagata’’nti kasmā vuttanti āha ‘‘iminā imantiādivacanānurūpato panā’’tiādi. Imināti hi sakasantakaṃ vuttaṃ. Tadanurūpato pāḷiyaṃ paṭhamaṃ attano bhaṇḍaṃ dassitaṃ, na kayavikkayapadānurūpato. Tañhi viparītato parasantakaggahaṇaṃ purakkhatvā ṭhitaṃ.
594-595. ‘身体’指对他人物品的拥有，‘毁坏’指自身财物的布施。因此说“这是我拥有的”等。由于‘kayitaṃ’意指由他者手中抓取或占有，而‘vikkitaṃ’意指给予于他人之物，因此言“kayita”为他人之持有品，而“vikkita”则为自己所布施的物品。故云：“‘kayita’是由他人掌握的外物，‘vikkita’是自己所布施的财物”。若逆向解释为“‘kayita’与‘vikkita’均为另一方持有，‘自己财物’为对方所有”，则为何释说：“依照‘iminā imanti’等言辞”？是因为“iminā”等为指示代词，按其文法，此处首先指有所有自身财物，而非‘长养身坏戒’词义。因此本段违背了音节末尾法则和说明用法，是典型的逆解释，从而建立了与原文相反的把持。
Kāmaṃ sesañātakepi ‘‘imaṃ dehī’’ti vadato viññatti na hoti, saddhādeyyavinipātanassapi pana abhāvaṃ dassetukāmo ‘‘mātaraṃ pana pitaraṃ vā’’ti āha. Viññatti na hotīti idaṃ visuṃ viññāpanaṃ sandhāya vuttaṃ. Aññaṃ kiñci avatvā evaṃ vadanto aññātakaṃ viññāpeti nāmāti āha – ‘‘aññātakaṃ ‘imaṃ dehī’ti vadato viññattī’’ti. Aññaṃ kiñci avatvā ‘‘imaṃ gaṇhāhī’’ti dinnaṃ aññātakassa dinnaṃ nāma hotīti vuttaṃ ‘‘saddhādeyyavinipātana’’nti. Tisso āpattiyoti aññātakaviññattisaddhādeyyavinipātanakayavikkayāpattisaṅkhātā tisso āpattiyo.
即使是乐欲的残余亦不能说“这是我的”，这是语义中不存在的。为了说明信仰所灭，则举例又说“母亲或父亲”等存在所有的表述。不能说“没有所有”，此处是为说明其真实表现。若不采用他物而依此类方式论断，则所谓‘不明辨知所有称“这是我的”’。又例“接受他物而称‘收取’的，则该物名义归属另物”，称为“信仰所灭的持有”，此中三种过失即是不明辨知他物拥有之称谓、信仰所灭损、及长养身坏戒之误，即称三过失。
Imaṃ nāma karohīti vadati, vaṭṭatīti ettha bhuttosi, idāni kasmā na karosīti vatthumpi vaṭṭati. ‘‘Nissaggiyaṃ pācittiya’’nti kiñcāpi satiyeva nissaggiyavatthumhi pācittiyaṃ vuttaṃ, asatipi pana tasmiṃ pācittiyanti idaṃ aṭṭhakathāpamāṇena gahetabbanti dassetuṃ ‘‘kiñcāpī’’tiādi vuttaṃ. Paribhutteti sappiādiṃ sandhāya vuttaṃ. Yaṃ attano dhanena parivatteti, yena ca parivatteti, tesaṃ kappiyavatthutā, asahadhammikatā, kayavikkayāpajjanañcāti imānettha tīṇi aṅgāni.
‘做此名为行’之说，谓你已做到此，现为何不作？此处提‘立法循环’，意指‘应当作’者。‘尼萨吉亚巴吉帝亚戒’中说，某些事项原本应当舍弃才能守戒，若不舍弃则为犯戒，阿毗达摩注疏也以‘某件事’为例说明。所谓‘供奉物品’是指饼、布等。自身财物因由己转他物所在，及由他人转己财物皆具有合法性，违反法则及长养身坏戒等，即由此三个方面构成。
Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处注释已毕。
Niṭṭhito kosiyavaggo dutiyo. · 国西亚品第二已毕。
3. Pattavaggo
3. 饼品章
1. Pattasikkhāpadavaṇṇanā一、钵学处注释
§598-602
598-602. Pattavaggassa paṭhame bhaṇḍanti vikketabbabhaṇḍaṃ. Yasmā vaṇṇasaddo saṇṭhānajātirūpāyatanakāraṇapamāṇaguṇapasaṃsādīsu dissati. ‘‘Mahantaṃ sapparājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.142) hi saṇṭhānaṃ vuccati. ‘‘Brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo’’tiādīsu (ma. ni. 2.402) jāti. ‘‘Paramāya vaṇṇapokkharatāya samannāgato’’tiādīsu (dī. ni. 1.303) rūpāyatanaṃ.
598-602. 饼品章第一节中，“财物”指可供辨别的财物。此因颜色、声音、结构、种类、形状、感官、原因、数量、性质等而显示。‘巨大鲜明彩色的凝聚’等（律藏一一四二处）称为结构，‘婆罗门为最佳色，其他颜色为下色’等（中部二四〇二处）称为种类，‘实现极致色彩莲花的’（长部一三〇三处）称为色界。
‘‘Na harāmi na bhañjāmi, ārā siṅghāmi vārijaṃ;
『我不拿取，也不折断，洁净地生长如莲花般鲜明；』
Atha kena nu vaṇṇena, gandhatthenoti vuccatī’’ti. (saṃ. ni. 1.234; jā. 1.6.116) –
『然则以何色相，称之为香贼耶？』（相应部第一卷第二三四经；本生第一卷第六章第一一六偈）——
Ādīsu kāraṇaṃ. ‘‘Tayo pattassa vaṇṇā’’tiādīsu (pārā. 602) pamāṇaṃ. ‘‘Kadā saññuḷhā pana te gahapati ime samaṇassa gotamassa vaṇṇā’’tiādīsu (ma. ni. 2.77) guṇo. ‘‘Vaṇṇārahassa vaṇṇaṃ bhāsatī’’tiādīsu (a. ni. 4.3) pasaṃsā. Tasmā vuttaṃ ‘‘tayo pattassa vaṇṇāti tīṇi pattassa pamāṇānī’’ti.
这是事物的起因。『三种色相』的说法起于此处（后分·602），尺寸的度量亦在这里。『何时这户主人，乃称此沙门果德玛拥有的颜色？』此义见于戒律集解（中·2.77）。『颜色之质，说是颜色的本质』，这是赞叹的说法见于增支部（增·4.3）。因此言说『三种色相者，即三种色相的尺寸』。
Aḍḍhaterasapalā hotīti ettha ‘‘māsānaṃ aḍḍhaterasapalāni gaṇhātī’’ti vadanti. ‘‘Magadhanāḷi nāma chapasatā nāḷī’’ti keci. ‘‘Aṭṭhapasatā’’ti apare. Tattha purimānaṃ matena tipasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi hoti, pacchimānaṃ catupasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi. Ācariyadhammapālattherena pana ‘‘pakatiyā catumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷikaṃ, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontī’’ti vuttaṃ, tasmā tena nayena ‘‘magadhanāḷi nāma pañca kuḍuvāni ekañca muṭṭhiṃ ekāya muṭṭhiyā tatiyañca bhāgaṃ gaṇhātī’’ti veditabbaṃ.
关于半个月十三日者，此处有言『应分别为月份的半个月十三日』。『马嘎达芦苇名为一百二十根』，此为部分说法。也有人说为一百八十根。据前说三百根芦苇计算，两根为一支马嘎达芦苇（上方两根合一称作一支）；依西方四百根芦苇计算，两根为一支马嘎达芦苇。尊者法持对此有说道：『以叶柄为四把，葫芦为一根芦管，葫芦上有十六朵瓣，瓣合称二十朵瓣，二十朵瓣合为马嘎达芦苇十二支。』因此据此推知『马嘎达芦苇名为五葫芦和一把叶柄及其三分之一部分合称。』
Sabbasambhārasaṅkhatoti jīrakādisabbasambhārehi saṅkhato. Ālopassa ālopassa anurūpanti ettha ‘‘byañjanassa mattā nāma odanacatuttho bhāgo’’ti brahmāyusuttassa aṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.387) vuttattā ālopassa catutthabhāgappamāṇaṃ byañjanaṃ ālopassa anurūpanti gahetabbaṃ. Idha pana sūpasseva odanacatutthabhāgappamāṇataṃ dassetvā etassa lakkhaṇe dassite itarassapi dassitameva hotīti byañjanassa tathā visesetvā pamāṇaṃ na dassitaṃ.
『一切集合成的』，谓诸陈旧等集合之物。『阿拉汉者，分别依其个别大小相应配合。』此有『辅文的份量名为饭的四分之一』，《梵寿经注》（中）二百八十七番云出，辅文的四分之一份量应对应辅文的大小，应当量取。这里如同看汤时所见汤的四分之一份量，特指其标志，若举他例则亦然。尤其针对辅文，更详细说明其尺寸，但尺寸未有完全指出。
Magadhanāḷiyā upaḍḍhappamāṇo idha patthoti āha ‘‘patthodananti magadhanāḷiyā upaḍḍhanāḷikodana’’nti. Iminā ca ‘‘patthadvayaṃ magadhanāḷī’’ti dassitaṃ hoti. Pattho ca ‘‘catupalo kuḍuvo, catukuḍuvo pattho’’ti iminā lokiyavohārena veditabbo. Bhājanaparibhogenāti udakāharaṇādinā bhājanaparibhogena.
关于马嘎达芦苇的附属大小，『此处言芦苇叶柄，谓马嘎达芦苇的附属芦管叶柄』。以此显示『二叶柄马嘎达芦苇』。所谓叶柄，即是『四有葫芦的把柄，四把柄称为叶柄』。这需从世俗用法理解。『因用作食具等用水供应故名食用范围。』
§607
607.Dhoteti paribhogāvasānadassanatthaṃ vuttaṃ, na pana dhoteyeva dukkaṭaṃ āpajjati tato puretaraṃ paribhogakāleyeva āpajjanato.
607. 此处所说“浸湿只为消除使用痕迹”，并非浸湿本身即导致不善行为发生，而是在早先使用时即已产生其不善。
§608
608.Pañcahi dvīhīti idaṃ ‘‘ettāvatā kāḷavaṇṇatā sampajjatī’’ti dassanatthaṃ vuttaṃ. ‘‘Yadi pana ekenapi pākena kāḷavaṇṇo hoti, adhiṭṭhānupagoyevā’’ti vadanti. Hatthānāgatassapi adhiṭṭhātabbabhāvadassanatthaṃ ‘‘yadihī’’tiādi vuttaṃ. Iminā ca dūre ṭhitampi adhiṭṭhātuṃ vikappetuñca labhati, ṭhapitaṭṭhānasallakkhaṇañca na pamāṇanti veditabbaṃ. Sutvā vāti pattakārakena pesitabhikkhunā anāṇatto kevalaṃ tassa kathentassa vacanamattaṃ sutvā. Na pamāṇanti tena apesitattā. Sāmantavihāreti idaṃ upacāramattaṃ, tato dūre ṭhitampi adhiṭṭhātuṃ vaṭṭatiyeva. Ṭhapitaṭṭhānaṃ sallakkhetvāti idampi upacāramattaṃ, pattasallakkhaṇamevettha pamāṇaṃ. Patte vā chiddaṃ hotīti mukhavaṭṭito heṭṭhā dvaṅgulamattokāsato paṭṭhāya yattha katthaci chiddaṃ hoti. Sesamettha paṭhamakathine vuttanayameva.
608. 此文说“五和二”是为显示“所见现黑色如此多量”的意义。又说“若仅由一个点染成黑色，则须加以坚固维持”。关于沉着应当有所立定的意义，亦有“所立处”等语说明。由此，即使身处远处，也可建立定心并使之转变，所立地点的标志不应作为衡量标准。听闻此说，由教令比库传述，未经思考，徒闻其言而不以其未达之理为据。平时生活仅止于仪式礼仪，故即便身处远处亦能建立定心而起作用。设立地区标记亦仅为仪式象征，标记大致作为凭证。若标记被破坏，则口头传统说此处破坏处大约占两指宽，任何处均可为破坏处。余下内容如第一讲述，释义相同。
Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处注释已毕。
2. Ūnapañcabandhanasikkhāpadavaṇṇanā二、少于五缚学处注释
§610
610. Dutiyasikkhāpade hatthesu piṇḍāya caratīti pāḷipadassa hatthesu labhitabbapiṇḍatthāya caratīti attho veditabbo.
610. 第二戒律谓“手在乞食之物上移动”，其义即应明了为手获得乞食之意而移动之义。
§612-613
612-613.‘‘Tassaso apattoti vacanato so patto adhiṭṭhānampi vijahati apattattā. Apattabhāvatoyeva hi ‘pañcabandhanaṃ pattaṃ cetāpetī’ti pāḷiyaṃ na vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘apattoti idaṃ ‘aññaṃ pattaṃ viññāpetuṃ vaṭṭatī’ti dassanatthaṃ vuttaṃ, so pana patto adhiṭṭhānaṃ na vijahatī’’ti vadanti, taṃ yuttaṃ viya dissati ‘‘yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyevā’’ti vakkhamānattā. Na hi mukhavaṭṭiyā pañcasu ṭhānesu dvaṅgulamattāhi rājīhi adhiṭṭhānaṃ vijahatīti sakkā vattuṃ, ekāya pana rājiyā dasaṅgulāya sace tattha vuttappamāṇo chiddo paññāyati, chiddeneva adhiṭṭhānavijahanaṃ siyāti yuttaṃ vattuṃ. Bandhanokāse sati asati vā bandhanavirahito patto abandhanoti vutto, bandhanokāsavirahitoyeva pana abandhanokāsoti vutto.
612-613. “他的所执”一词即指因其所执定而断除所有所执。因所执，‘五结缚及着断于心’的巴利语并未记载。”三句中均有此义。亦有人说“他执”意在“能示他执的其余所执”，而其所执却未断绝，此说似理非理。正如言“若五单之一或十指为结缚，即使束缚者断不定，仍视为执着”。实际上，由口头传统传授，不可说五处以两指许宽度断除所执。若只断一指许宽度则视为被断，且此断处被视为所执断除的标志。持结时或无结时即称为有执和无执。持结时亦说为持结，无结时则称为断结。
Tipusuttakena vā bandhitvāti ettha ‘‘bandhitabbo’’ti pāṭho gahetabbo. Purāṇapotthakepi hi ayameva pāṭho dissati. Suddhehi…pe… na vaṭṭatīti idaṃ uṇhabhojane pakkhitte vilīyamānattā vuttaṃ. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭatīti pāsāṇacuṇṇena saddhiṃ phāṇitaṃ pacitvā tathāpakkena pāsāṇacuṇṇena bandhituṃ vaṭṭati.
有经中谓“以绳缚合”的语句应取“应当缚”的义。古书中也见此义。说纯洁者……此义不成立，此乃寒食节间流传说。经中谓，将布条卷紧后用石灰粉缚绑，用石灰粉融合布条，再用石灰粉缚合是可行的。
§615
615.Anukampāya na gaṇhantassa dukkaṭanti vuttattā yassa so patto na ruccati, tassapi agaṇhantassa anāpatti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. ūnapañcabandhanasīkkhāpadavaṇṇanā) vuttaṃ ‘‘sace therassa patto na ruccati, appicchatāya vā na gaṇhāti, vaṭṭatī’’ti. Pattapariyantoti pariyantapatto, avasānapattoti attho. ‘‘Saṅghamajjhe pattaṃ gāhāpentena alajjiṃ agāhāpetuṃ vaṭṭatī’’ti vadanti. ‘‘Anujānāmi bhikkhave ādhārakanti vuttattā pīṭhādīsu yattha katthaci ādhāraṃ ṭhapetvā tattha pattaṃ ṭhapetuṃ vaṭṭati ādhāraṭhapanokāsassa aniyamitattā’’ti vadanti. Aparibhogenāti ayuttaparibhogena.
615. 说因慈悲而不持取为不善，是因其执物不喜欢，故谓其不持。对不持者无过犯。于此母本的注疏（疑难第八：欠缺五戒禁护的注释）谓：“如长老不喜所执之物，稍不贪取，则允许之”。“持物终结”即持物完成，“最终持物”之意。言“在僧团中持物的人，宜避免无礼地持取”。又谓“我允许诸比库，依托座等，有时置放于某处者，可以置持物，但对置持物场所无固定要求”。“不使用”即未使用之意。
§616
616. Pāḷiyaṃ ‘‘abandhanena pattena abandhanaṃ pattaṃ. Ekabandhanaṃ pattaṃ… dvibandhanaṃ pattaṃ… tibandhanaṃ… catubandhanaṃ… abandhanokāsaṃ… eka… dvi… ti… catubandhanokāsaṃ pattaṃ cetāpetī’’ti evaṃ ekekena pattena dasadhā dasavidhaṃ pattaṃ cetāpanavasena ekanissaggiyapācittiyasataṃ vuttaṃ. Imasmiṃ sikkhāpade pamāṇayuttaṃ aggahitakāḷavaṇṇampi pattaṃ viññāpentassa āpattiyevāti daṭṭhabbaṃ. Adhiṭṭhānupagapattassa ūnapañcabandhanatā, attuddesikatā, akataviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
六百一十六条。巴利文“abandhanena pattena abandhanaṃ pattaṃ”译为“以捆绑形态所得之捆绑形态”。“Ekabandhanaṃ pattaṃ”译为“一种捆绑形态”，“dvibandhanaṃ pattaṃ”、“tibandhanaṃ”、以及“catubandhanaṃ”意为“两种”“三种”“四种捆绑形态”之类。此处“abandhanokāsaṃ”、“eka”、“dvi”、“ti”、“catubandhanokāsaṃ pattaṃ”皆指各种捆绑形态之相应持有应当知晓。以此种种单一形态十种十类捆绑形态解释方式，证明有一百条单独放弃之巴吉帝亚（在学者犯戒因该弃戒服法）之戒律。于此刻度中，还必须洞察紧凑附律语句，及因年月而生之颜色，并须对所获戒条进行审视警觉。对于既定决断之发生，当存在少于五种之捆绑形态特征，这是对自身与目的的指示，且无相关识觉。因由此产生，戒律法中应得四个构成部分。
Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 少于五缚学处注释已毕。
3. Bhesajjasikkhāpadavaṇṇanā三、药学处注释
§622
622. Tatiyasikkhāpade yesaṃ maṃsaṃ kappatīti idaṃ nissaggiyavatthudassanatthaṃ vuttaṃ, na pana yesaṃ maṃsaṃ na kappati, tesaṃ sappiādīni na kappantīti dassanatthaṃ. Manussakhīrādīnipi hi no na kappanti, kuto sasassa sappīti āha ‘‘yesañhi khīraṃ atthi, sappipi tesaṃ atthiyevā’’ti. ‘‘Idañca yebhuyyena vutta’’nti vadanti. Uggahitakaṃ katvā nikkhittanti appaṭiggahitaṃ sayameva gahetvā nikkhittaṃ. Sayaṃkataṃ nirāmisameva vaṭṭatīti tadahupurebhattameva sandhāya vuttaṃ. Atha sayaṃkataṃ nirāmisaṃ bhuñjantassa kasmā sāmaṃpāko na hotīti āha – ‘‘navanītaṃ tāpentassa hi sāmaṃpāko na hotī’’ti. Savatthukapaṭiggahitassa vatthugatikattā āha – ‘‘savatthukassa paṭiggahitattā’’ti. Pacchābhattaṃ paṭiggahitehīti pacchābhattaṃ paṭiggahitakhīradadhīhi. Purebhattampi ca uggahitakehi kataṃ abbhañjanādīsu upanetabbanti sambandho. Ubhayesampīti pacchābhattaṃ paṭiggahitakhīradadhīhi ca purebhattaṃ uggahitakehi ca katānaṃ. Eseva nayoti nissaggiyaṃ hotīti attho. Akappiyamaṃsasappimhīti akappiyamaṃsasattānaṃ sappimhi. Kāraṇapatirūpakaṃ vatvāti sajātiyānaṃ sappibhāvatoti kāraṇapatirūpakaṃ vatvā.
六百二十二条。第三戒中关于何谓肉食的说明，其为具备放弃之物义理而说，但并非所有被称为肉的均属禁戒，譬如皮革等物即不属于禁止。人类所用牛奶等亦非肉类，因其不杀命，故不能同于被称作“肉”的食物。有言称“凡有牛奶者即有肉”，此乃部分圣人所言。所称“此为普遍表达”之语也有人解说。对已采集之肉品经过处理置放，未经自行采集之肉品则需自行采集后置放。食用自行采集未加工肉品现象之前述已说。随后问及为何食用自行采之无肉物品不算犯戒，答曰“涂抹奶油者亦不犯戒”。另以食用经采集置放之未经加工肉品为准。对已加工食用之物，诸如乳制品、乳酪之类，于前置放采集食用物品有关系。此即后文所称二者兼备，意味着该肉食是须弃之肉食。故称阻害之肉食为须弃之肉食。此为因缘所表。
Sappinayeneva veditabbanti nirāmisameva sattāhaṃ vaṭṭatīti attho. Etthāti navanīte. Dhotaṃ vaṭṭatīti adhotaṃ ce, savatthukapaṭiggahitaṃ hoti, tasmā dhotaṃ paṭiggahetvā sattāhaṃ nikkhipituṃ vaṭṭatīti therānaṃ adhippāyo. Takkato uddhaṭamattameva khādiṃsūti ettha takkato uddhaṭamattaṃ adhotampi paṭiggahetvā paribhuñjantā dhovitvā pacitvā vā paribhuñjiṃsūti evamattho gahetabbo. Therassa hi dadhiguḷikādisahitampi paṭiggahitaṃ pacchā dhovitvā pacitvā vā paribhuñjantassa savatthukapaṭiggahaṇe doso natthīti adhippāyo, teneva therassa adhippāyaṃ dassentena ‘‘tasmā navanītaṃ paribhuñjantena…pe… ayamettha adhippāyo’’ti vuttaṃ. Keci pana ‘‘takkato uddhaṭamattameva khādiṃsū’’ti vacanassa adhippāyaṃ ajānantā ‘‘takkato uddhaṭamattaṃ adhotampi dadhiguḷikādisahitaṃ vikālepi paribhuñjituṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbaṃ. Na hi dadhiguḷikādiāmisena saṃsaṭṭharasaṃ navanītaṃ paribhuñjituṃ vaṭṭatīti sakkā vattuṃ. Navanītaṃ paribhuñjantenāti adhovitvā paṭiggahitanavanītaṃ paribhuñjantena. Dadhi eva dadhigataṃ yathā ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119). Khayaṃ gamissatīti vacanato khīraṃ pakkhipitvā pakkasappiādipi vikāle kappatīti veditabbaṃ. Kukkuccāyanti kukkuccakāti iminā attanāpi tattha kukkuccasabbhāvaṃ dīpeti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā) ‘‘nibbaṭṭitasappi vā navanītaṃ vā pacituṃ vaṭṭatī’’ti vuttaṃ. Tāni paṭiggahetvāti tāni khīradadhīni paṭiggahetvā.
戒律中须以食用擦奶油之物为标准，因其为未经加工物放置一周后之意。此语又含“奶油”，若食物未烹煮，则视为食用置放食品，于是古德提倡取用烹煮晾放食物作为戒律准则。经针对此定律，认为只取有合理煮熟程度者食之。戒律中亦举例以长老服用含乳制品药丸为例，指出只要经清洗煮熟食用，便不属于不合戒律。故而“食用涂奶油者无过”。有者不解此义，错误断定亦可食用未经烹煮的含乳制品。对此教诲并不认可。又因涂抹乳制品不可彻底替代直接食用奶油，故以“含乳制品涂抹奶油”之理比喻“美味固态奶油”。柴达摩语录中以“醋稀酪乃奶油”之说作类比。若当弃之奶油已坏，则可丢弃剩余奶酪及发霉的副产品。此处“担忧”指因变质而生之焦虑感。故此律论书注释中指出“可烹饪的皮革或奶油均可食用”。若皆已取用，即是已采取奶类制品。
Paṭiggahetvā ṭhapitabhesajjehīti paṭiggahetvā ṭhapitayāvajīvikabhesajjehi. Vuttanayena yathā taṇḍulādīni na paccanti, tathā lajjīyeva sampādetvā detīti lajjīsāmaṇeraggahaṇaṃ, apica alajjinā ajjhoharitabbaṃ yaṃ kiñci abhisaṅkharāpetuṃ na vaṭṭati, tasmāpi evamāha. Tile paṭiggahetvā katatelanti attanā bhajjanādīni akatvā gahitatelaṃ. Teneva ‘‘sāmisampi vaṭṭatī’’ti vuttaṃ. Nibbaṭṭitattāti yāvakālikavatthuto vivecitattā. Ubhayampīti attanā ca parena ca kataṃ. Yāva aruṇassa uggamanā tiṭṭhati, nissaggiyanti sattamadivase katatelaṃ sace yāva aruṇuggamanā tiṭṭhati, nissaggiyaṃ.
取用置放脂油药材，即是采集并安放之药用脂油。由此推知稻米等谷物不属于须弃之物，故亦不得采纳贪恋之举法。此称贪恋者，指沙玛内拉收集脂油阶段对物质的执着，已示意不应回返。诸多不当执着均同理。对三种油脂以自身不食心意而已收集，则称“尚未食用之油”。如取稀释油脂便是如脂为之比喻。须弃之语义系指储藏脂油至入灭日期前。并称“一切时间划分均属须弃”。兼有自我食用与他者食用并存，则须弃曾被摄取的油脂均属于此例。
§623
623.Acchavasanti dukkaṭavatthuno vasāya anuññātattā taṃsadisānaṃ dukkaṭavatthūnaṃyeva akappiyamaṃsasattānaṃ vasā anuññātā, na thullaccayavatthūnaṃ manussānaṃ vasāti āha ‘‘ṭhapetvā manussavasa’’nti . Saṃsaṭṭhanti parissāvitaṃ. ‘‘Kāle paṭiggahitaṃ vikāle anupasampannenapi nippakkaṃ saṃsaṭṭhañca paribhuñjantassa dvepi dukkaṭāni hontiyevā’’ti vadanti. Yasmā khīradadhiādīni pakkhipitvā telaṃ pacanti, tasmā kasaṭaṃ na vaṭṭati, telameva vaṭṭati. Tena vuttaṃ ‘‘pakkatelakasaṭe viya kukkuccāyatī’’ti. ‘‘Sace vasāya saddhiṃ pakkattā na vaṭṭati, idaṃ kasmā vaṭṭatī’’ti pucchantā ‘‘bhante’’tiādimāhaṃsu. Etaṃ vaṭṭatīti nanu etaṃ dadhiguḷikādīhi pakkaṃ navanītaṃ vaṭṭatīti attho.
六百二十三条。基于不良脏物存留场所，不允居住于此之类，因同类污染之缘故不准人类居住。意指贮藏违戒及未清之处不得居住，称为“安置人类居所”。因将乳制品放置久远，枯坏发酵，为何不被弃用乃因乳制品不宜存放久远。故有诠释“像坏油发行憎恶”。若长时间贮藏则不可用，此即戒律制定原因。有人问及为何如此，得到回答即乳制品经过放置后品质变坏不可使用。此为戒律守护范围。
‘‘Madhukarīhi nāma madhumakkhikāhīti ayaṃ khuddakamakkhikānaṃ bhamaramakkhikānañca sāmaññaniddeso’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘daṇḍakesu madhukarā madhukarī makkhikā nāmā’’ti vatvā ‘‘tāhi madhukarīādīhi tīhi makkhikāhi kataṃ madhu nāmā’’ti vadanti. Bhamaramakkhikāhīti mahābhamaramakkhikāhi. Silesasadisanti ghanapakkaṃ vuttaṃ. Itaranti tanukamadhu. Madhupaṭalanti madhurahitaṃ kevalaṃ madhupaṭalaṃ. ‘‘Sace madhusahitaṃ paṭalaṃ paṭiggahetvā nikkhipanti, paṭalassa bhājanaṭṭhāniyattā madhuno vasena sattāhātikkame nissaggiyaṃ hotī’’ti vadanti, ‘‘madhumakkhitaṃ pana madhugatikamevā’’ti iminā taṃ na sameti.
所谓蜜蜂即通常称之蜜蜂，此类小型蜂属土蜂及大土蜂类之通称。说有三种蜂之种类于巴利语中称为“蜂蜜蜂”。有少许解释称“多种蜂娑衍所称为蜜蜂”。所谓大蜜蜂类即大型蜜蜂。所谓“具精华者”指味浓厚且饱满。其他类则味较淡无精华。所谓蜂巢板乃纯粹不含蜜之蜂巢板。谓若取含蜜之蚁酸搬离，则因蜂巢板之养蜂性质超过一周即可成须弃戒物。称其因蜜蜂类极为相近故护理时判定。如蜂巢蜂蜜归属蜂蜜，故不计入须弃。
‘‘Phāṇitaṃ nāma ucchumhā nibbatta’’nti pāḷiyaṃ avisesena vuttattā aṭṭhakathāyañca ‘‘ucchurasaṃ upādāya…pe… avatthukā ucchuvikati ‘phāṇita’nti veditabbā’’ti vacanato ucchurasopi nikkasaṭo sattāhakālikoti veditabbo. Kenaci pana ‘‘madhumhi cattāro kālikā yathāsambhavaṃ yojetabbā, ucchumhi cā’’ti vatvā ‘‘samakkhikaṇḍaseḷakaṃ yāvakālikaṃ, aneḷakaṃ udakasambhinnaṃ yāmakālikaṃ, asambhinnaṃ sattāhakālikaṃ, madhusitthaṃ parisuddhaṃ yāvajīvikaṃ, tathā ucchu vā raso vā sakasaṭo yāvakāliko, nikkasaṭo udakasambhinno yāmakāliko, asambhinno sattāhakāliko, suddhakasaṭaṃ yāvajīvika’’nti ca vatvā uttaripi bahudhā papañcitaṃ. Tattha ‘‘udakasambhinnaṃ madhu vā ucchuraso vā udakasambhinno yāmakāliko’’ti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ dissati. ‘‘Yāvakālikaṃ samānaṃ garutarampi muddikājātirasaṃ attanā saṃsaṭṭhaṃ lahukaṃ yāmakālikabhāvaṃ upanentaṃ udakaṃ lahutaraṃ sattāhakālikaṃ attanā saṃsaṭṭhaṃ garutaraṃ yāmakālikabhāvaṃ upanetī’’ti ettha kāraṇaṃ soyeva pucchitabbo, sabbattha pāḷiyaṃ aṭṭhakathāyañca udakasambhedena garutarassapi lahubhāvopagamanaṃyeva dassitaṃ. Pāḷiyampi hi ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodaka’’nti (mahāva. 284) vadantena agilānena paribhuñjituṃ ayuttopi guḷo udakasambhinno agilānassapi vaṭṭatīti anuññāto.
『Phāṇitaṃ nāma ucchumhā nibbatta』这句巴利文是特别指出的说法，在注疏中解释为「因取得了甘蔗汁」，甘蔗汁如同液体香气被称为『Phāṇita』。这里的『ucchura』也被理解为从甘蔗中流出的汁液，有七天之久。有人说『甘露中应当按照可能程度制成四个时间段，甘蔗汁亦是如此』，即概述为：均质甘露持久期，水和甘蔗汁共存阶段，水甘蔗分离阶段，纯净甘露阶段。甘蔗汁与甘露在后两阶段不一定完全相同，但这些并未在巴利文原文或注疏中明确。注疏进一步说明这是因为甘露和水的纯度、重量变化而产生不同阶段，此理在巴利文及注疏中通过水的轻重不同表现出来。巴利文中『我允许你，诸比库，病者饮用甘蔗汁，而非病者饮用甘蔗水』的句子，暗示病者适合饮汁状甘蔗品，健康者适合饮水状甘蔗品，这些细微区别未被普遍承认。
Yampi ca ‘‘ucchu ce yāvakāliko, ucchuraso ce yāmakāliko, phāṇitaṃ ce sattāhakālikaṃ, taco ce yāvajīviko’’ti aṭṭhakathāvacanaṃ dassetvā ‘‘ucchuraso udakasambhinno yāmakāliko’’ti aññena kenaci vuttaṃ, tampi tathāvidhassa aṭṭhakathāvacanassa imissā samantapāsādikāya vinayaṭṭhakathāya abhāvato na sārato paccetabbaṃ. Tatoyeva ca ‘‘ucchuraso udakena sambhinnopi asambhinnopi sattāhakālikoyevā’’ti keci ācariyā vadanti. Bhesajjakkhandhake ca ‘‘anujānāmi, bhikkhave, ucchurasa’’nti (mahāva. 300) ettha tīsupi gaṇṭhipadesu avisesena vuttaṃ ‘‘ucchuraso sattāhakāliko’’ti.
巴利文和注疏中论述『甘蔗汁如均质甘露、水与甘蔗汁共存阶段等』的说法时，有人另外说『甘蔗汁是水与甘蔗汁共存阶段』，这也被称为一种正确的教导。因这是包含了多种表示，在《巴利律藏注疏》中无特别否定，因此不可轻易放弃此类解释。有一些老师在《医药集》中说『我允许你，诸比库，甘蔗汁』时，三颗相关的口语词也特别提到『甘蔗汁持续七天』。
Sayaṃkataṃ nirāmisameva vaṭṭatīti ettha aparissāvitaṃ paṭiggahitampi karaṇasamaye parissāvetvā kasaṭaṃ apanetvāva attanā katanti gahetabbaṃ. Jhāmaucchuphāṇitanti agginā daḍḍhe ucchukhette jhāmaucchunā kataphāṇitaṃ. Koṭṭitaucchuphāṇitanti khuddānukhuddakaṃ chinditvā koṭṭetvā nippīḷetvā pakkaṃ yebhuyyena ca sakasaṭaṃ phāṇitaṃ. Tādisassa ca kasaṭassa abbohārikattā ‘‘taṃ yutta’’nti vuttaṃ. Sītudakena katanti madhukapupphāni sītodake pakkhipitvā madditvā puppharase udakagate sati taṃ udakaṃ gahetvā pacitvā kataphāṇitaṃ. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikanti ettha khīraṃ pakkhipitvā pakkatelaṃ kasmā vikāle vaṭṭatīti ce? Tele pakkhittakhīraṃ telameva hoti, aññaṃ pana khīraṃ pakkhipitvā kataṃ khīrabhāvaṃ gaṇhātīti idamettha kāraṇaṃ. Yadi evaṃ khaṇḍasakkharampi khīraṃ pakkhipitvā karonti, taṃ kasmā vaṭṭatīti āha ‘‘khaṇḍasakkharaṃ panā’’tiādi. Tattha khīrajallikanti khīrapheṇaṃ.
这里说『自制的干净无杂志的甘蔗汁，应在制备时加盖且拧紧，以防腐坏或变质』。燃烧甘蔗叶部产生的称为干燥的甘蔗汁。对切碎的甘蔗进行压榨，取其汁液即称之为甘蔗汁。该压榨汁液质地坚实且可通过适宜工艺得以制成。将冷水浸泡的蜂王浆花瓣浸入冷水后，它的浆液进入水中，经过发酵后被制成甘蔗汁。浸入乳汁并制成的甘蔗汁被称为蜂蜜甘蔗汁。此处的乳汁是指浇入后的乳状物，不是指乳油。若用碎糖浇入乳汁，则称为因碎糖作用而产生的乳汁。这是加以说明的原因。
Bhesajjodissaṃ dassentena ‘‘sattavidhañhi odissaṃ nāmā’’tiādinā itarānipi atthuddhāravasena vuttāni. Vikaṭānīti apakatibhesajjattā vikaṭāni, virūpānīti attho. Dukkaṭavatthūnampi akappiyamaṃsānaṃ vasāya anuññātattā ‘‘vasodissa’’nti vuttaṃ. Oḷārikānampi āhāratthaṃ pharituṃ samatthānaṃ sappiādīnaṃ bhesajjanāmena anuññātattā ‘‘bhesajjodissa’’nti vuttaṃ . ‘‘Pacchābhattato paṭṭhāya sati paccayeti vuttattā paṭiggahitabhesajjāni dutiyadivasato paṭṭhāya purebhattampi sati paccaye paribhuñjitabbāni, na āhāratthaṃ bhesajjatthāya paṭiggahitattā’’ti vadanti.
《医药集》中说明称名法为『以多种名字称呼药物』。‘丑陋’的意思是因非正当制药所致的变形、不良状态。对不当或不洁肉类的允许说是‘湿药名’。对能毒食的草药的允许，特别是由医生制造的药物称为‘医药名’。因有说法认为应根据用药时间顺序服用药物，因此第二天开始，与先前药物应同步服用，不应仅因服药需要而先行服用。这是注疏中解释的缘由。
§624
624.Dvāravātapānakavāṭesūti mahādvārassa vātapānānañca kavāṭaphalakesu. Kasāve pakkhittāni tāni attano sabhāvaṃ pariccajanti, tasmā ‘‘makkhetabbānī’’ti vuttaṃ, ghuṇapāṇakādiparihāratthaṃ makkhetabbānīti attho. Adhiṭṭhetīti ‘‘idāni mayhaṃ ajjhoharaṇīyaṃ na bhavissati , bāhiraparibhogatthāya gamissatī’’ti cittaṃ uppādetīti attho. Tenevāha – ‘‘sappiñca telañca vasañca muddhani telaṃ vā abbhañjanaṃ vā’’tiādi. ‘‘Evaṃ adhiṭṭhitañca paṭiggahaṇaṃ vijahatī’’ti vadanti.
624.【门窗风扇和门把手】指宏伟门扇上的风扇和门把手。扔掉破旧袈裟时，就是舍弃了袈裟的本质，因此说‘应该扔掉’，这也是为了去除霉变、虫蚀等原因。『放下』的意思是：现在我意识到不能再穿这袈裟，不能用于外出等场合，因此要丢弃。注疏指出，应连同皂和油脂、废油或膏油、涂油等一同放下。如此‘放下’被看作是一种舍弃法。
§625
625.Sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, paribhuñjituṃ pana na vaṭṭatīti ettha majjhe pāṭho parihīno, evaṃ panettha pāṭho veditabbo ‘‘sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭatī’’ti. Aññathā pana saddappayogopi na saṅgacchati. Gaṇṭhipadepi ca ayameva pāṭho dassito. Tattha dvinnampi anāpattīti yathā aññassa santakaṃ ekena paṭiggahitaṃ sattāhātikkamena nissaggiyaṃ na hoti parasantakabhāvato, evamidampi avibhattattā ubhayasādhāraṇampi avinibbhogabhāvato nissaggiyaṃ na hotīti adhippāyo. Paribhuñjituṃ pana na vaṭṭatīti bhikkhunā paṭiggahitattā sattāhātikkame yassa kassaci bhikkhuno paribhuñjituṃ na vaṭṭati paṭiggahitasappiādīnaṃ paribhogassa sattāheneva paricchinnattā. ‘‘Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānī’’ti hi vuttaṃ. Gaṇṭhipadesu pana tīsupi idha pāṭhassa parihīnabhāvaṃ asallakkhetvā ‘‘paribhuñjituṃ pana na vaṭṭatīti idaṃ antosattāhe paribhogaṃ sandhāya vuttanti saññāya vissāsaggāhābhāvato paribhuñjituṃ na vaṭṭatī’’ti evamattho vutto, so na gahetabbo.
625.【如果两件背包只拿着一件且未破损，但不可使用】这里中间段落有残缺，应理解为：如果两件背包中一件被拿着但未破损，且少于七天未违法，不能使用。不同情况下言语表达不一致，注疏强调此语境。‘两件均未违法’指如同另一件背包在七天内未违法且可继续保留一样，该背包因未破损且为共有物，也不可违法使用。比库取得这些背包后，应在七天内谨慎使用，因一次短暂使用视为非法使用。注疏说明此事，若短期内使用，则视为非法，不应获得背包。
Āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tvanti iminā yena paṭiggahitaṃ, tena antosattāheyeva parassa vissajjitabhāvaṃ dasseti. Kassa āpattīti paṭhamaṃ tāva ubhinnaṃ sādhāraṇattā anāpatti vuttā. Idāni pana ekena itarassa vissaṭṭhabhāvato ubhayasādhāraṇatā natthīti vibhattasadisaṃ hutvā ṭhitaṃ, tasmā ettha paṭiggahitassa sattāhātikkame ekassa āpattiyā bhavitabbanti maññamāno ‘‘kiṃ paṭiggahaṇapaccayā paṭiggāhakassa āpatti, udāhu yassa santakaṃ jātaṃ, tassā’’ti pucchati. Nissaṭṭhabhāvatoyeva ca idha ‘‘avibhattabhāvato’’ti kāraṇaṃ avatvā ‘‘yena paṭiggahitaṃ, tena vissajjitattā’’ti vuttaṃ. Idañca vissaṭṭhabhāvato ubhayasādhāraṇataṃ pahāya ekassa santakaṃ hontampi yena paṭiggahitaṃ, tato aññassa santakaṃ jātaṃ, tasmā parasantakapaṭiggahaṇe viya paṭiggāhakassa paṭiggahaṇapaccayā natthi āpattīti dassanatthaṃ vuttaṃ, na pana ‘‘yena paṭiggahitaṃ, tena vissajjitattā’’ti vacanato avissajjite sati avibhattepi sattāhātikkame āpattīti dassanatthaṃ avissajjite avibhattabhāvatoyeva anāpattiyā siddhattā. Sace pana itaro yena paṭiggahitaṃ, tasseva antosattāhe attano bhāgampi vissajjeti, sattāhātikkame siyā āpatti yena paṭiggahitaṃ, tasseva santakabhāvamāpannattā itarassa appaṭiggahitattā. Iminā tassa santakabhāvepi aññena paṭiggahitasakasantake viya tena appaṭiggahitabhāvato anāpattīti dīpeti. Idaṃ pana adhippāyaṃ ajānitvā ito aññathā gaṇṭhipadakārādīhi papañcitaṃ, na taṃ sārato paccetabbaṃ.
善知之师，众生仅以一星期所受用者，便能显现该受用已届满，须当舍弃之理。此为何过？初则因为双方的习惯相同，无过错故。现今因一方拥有舍弃的习性，双方本无共通之处，故立于差别之中。于是便有以超出一星期期限之过为念，猜疑道：『何以舍弃之因，成于受用者之过？譬如其所有月经已生，如何？』此处因差别而说“无差别”之因，说明以『以受用者所受用者，故应舍弃』言，乃表明舍弃之故。今当舍弃习性既无共通，虽一方有月经，因彼所取之物，彼方有月经，故言近月取舍如彼舍弃，非因舍弃言不舍时，在非差别本有之超期过；舍弃不舍时，正以舍弃时无差别故，成无过者。若他方以其所受用而自周内部分舍，虽超一星期必无过，因超期无差别，而他方无受用之性。以此近月现象，如同他方受用近月，在受用性上无过。此理若不明，则被外道等以不同见解混淆，非智者当辨。
Aparibhogaṃ hotīti kassaci amanuññassa patitattā paribhogārahaṃ na hoti. Yena cittenāti yena pariccajitukāmatācittena. ‘‘Antosattāhe’’ti adhikārattā ‘‘antosattāhe anapekkho datvā paṭilabhitvā paribhuñjatī’’ti imaṃ sambandhaṃ sandhāya mahāsumattherena ‘‘evaṃ antosattāhe datvā’’tiādi vuttaṃ. Mahāpadumatthero pana yadi evaṃ ‘‘vissajjetī’’ti imināva taṃ siddhaṃ, sattāhātikkantaṃ pana nissaṭṭhaṃ paṭilabhitvā paribhuñjituṃ na vaṭṭati, tasmā tassa paribhogamukhadassanamidanti āha – ‘‘nayidaṃ yācitabba’’ntiādi. Aññena bhikkhunāti ettha suddhacittena dinnattā sayampi āharāpetvā paribhuñjituṃ vaṭṭatiyeva. Sappiādīnaṃ paṭiggahitabhāvo, attano santakatā, sattāhātikkamoti imānettha tīṇi aṅgāni.
所谓无私用者，即某人心意未染污，故无私用。所谓凭心，是指以欲舍弃之净心。『周内』者，有权在周内不顾前后的分别，得舍后享用。对此，有长老大苏摩言：『如此在周内付与者……』等。然长老大巴度摩言：如若舍弃成立，则超一星期服用虽放弃得用，却不可行；故对此故作此说明曰：『不可请求』。他比库凭正净心受与者，我亦可取用。所受用之受用性、自己月经及超星期数，乃此三者也。
Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药学处释毕。
4. Vassikasāṭikasikkhāpadavaṇṇanā四、雨浴衣学处释
§627
627. Catutthe sibbanarajanakappapariyosānena niṭṭhāpetvāti sūcikammaniṭṭhānena sakimpi vaṇṇabhedamattarajanena kappabindukaraṇena ca niṭṭhāpetvā. Samayeti vassānasamaye.
627、第四条以皿器中盛满无余，谓以计次使无馀。此云“完成”，即令容器盛满无余表示已尽。又称“时令”，指雨季时期。
§628
628.Kucchisamayoti antosamayo. ‘‘Ayameko aḍḍhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭatī’’ti potthakesu pāṭho dissati, so apāṭho. Evaṃ panettha pāṭhena bhavitabbaṃ ‘‘ayameko aḍḍhamāso pariyesanakkhettaṃ. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ vaṭṭati, laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca na vaṭṭatī’’ti. Na hi gimhānaṃ pacchimamāsassa paṭhamo aḍḍhamāso karaṇakkhettaṃ hoti. ‘‘Aḍḍhamāso seso gimhānanti katvā nivāsetabba’’nti vacanato pana gimhānaṃ pacchimamāsassa pacchimo aḍḍhamāso karaṇakkhettañceva nivāsanakkhettañca hoti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. vahisakasāṭikasikkhāpadavaṇṇanā) ‘‘gimhānaṃ pacchimo māso pariyesanakkhettaṃ, pacchimo aḍḍhamāso karaṇanivāsanakkhettampī’’ti vuttaṃ. Tasmā pāḷiyā mātikāṭṭhakathāya ca avirodhaṃ icchantena vuttanayeneva pāṭho gahetabbo.
628、所谓清洗时，即内期。此内期为一半月，包括考核地和制作地。注本中有『此即为一半月，内间可供采集盐料且用之，不能住持』等文句，此为误本。正确当作“此为半月采盐地”意。因西半月非第一半月采盐地。谓一半月终结，即西半月，为采盐及住持地。故于论中【疑惑·中断冷却培育法】一节解说：‘西半月为采盐地，西半月为采盐住持地’。故此文应以不悖于论释，采择此读。
‘‘Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpattī’’ti vadantena ‘‘piṭṭhisamayattā iminā sikkhāpadena āpattī’’ti dīpitā hoti. Na hi ñātakapavāritaṭṭhānato piṭṭhisamaye satuppādakaraṇamattenapi sambhavantī āpatti tato garukatarāya viññattiyā na hotīti sakkā vattuṃ. Teneva bhadantabuddhadattācariyena vuttaṃ –
“已制除毁者，非亲友所制不犯戒。”此语说，因亲友所在，即使戒律违反轻微者亦不生过错，其后不能因比库间亲属妨碍而犯戒。故在舍时不生过犯。盖如尊者佛陀达言--
‘‘Katvā pana satuppādaṃ, vassikasāṭicīvaraṃ;
“虽已制止取过，雨季用布……
Nipphādentassa bhikkhussa, samaye piṭṭhisammate.
已发生违犯的比库，应当在相关时间，依照规则受惩戒。
‘‘Hoti nissaggiyāpatti, ñātakāñātakādino;
‘‘存在不可舍弃的戒犯，诸如亲属等有关者；
Tesuyeva ca viññattiṃ, katvā nipphādane tathā’’ti.
以及相应的认罪行为；完成了违规的发生之行为’’。
Kenassahoti āpattīti assa mātaraṃ cīvaraṃ yācantassa kena sikkhāpadena āpattīti pucchati. ‘‘Pariṇataṃ viññāpentassa pariṇāmanasikkhāpadena āpattī’’ti codanābhāvaṃ dasseti no ca saṅghe pariṇatanti. Atha aññātakaviññattisikkhāpadenāti ce, etampi natthīti āha ‘‘anāpatti ca ñātake’’ti. ‘‘Ñātake viññāpentassā’’ti pāṭhaseso. Imamatthaṃ sandhāyāti piṭṭhisamaye vassikasāṭikatthaṃ ñātakapavāritaṭṭhāne satuppādakaraṇena āpattiṃ, aññātakaviññattisikkhāpadena anāpattiñca sandhāya.
何故称为戒犯？此处问及乞求其母衣者，以何戒律为戒犯。答曰：‘‘若是已成熟的认罪者，依成熟的惩戒戒律即为戒犯’’。此处没有进一步教诲，也非指戒团内的成熟者。若论非亲属认罪戒律，则谓此亦无戒犯，称为‘‘非戒犯者为亲属’’。此经文本残缺。此意为探讨相关时间，对于雨季袈裟监察场所，因亲属阻止未能舍弃而生戒犯；而非亲属认罪戒律则无戒犯。
Aññātakaappavāritaṭṭhānato…pe… dukkaṭanti idaṃ vassikasāṭikaṃ adinnapubbe sandhāya vuttaṃ. Tenevettha vattabhede dukkaṭaṃ vuttaṃ, dinnapubbesu pana vattabhedo natthi. Tenevāha – ‘‘ye manussā…pe… vattabhedo natthī’’ti. Idanti yathāvuttanissaggiyapācittiyaṃ. Viññattiṃ katvā nipphādentassāti aññātakaappavāritaṭṭhānato viññattiṃ katvā nipphādentassa. Pakatiyā vassikasāṭikadāyakā nāma saṅghavasena vā puggalavasena vā apavāretvā anusaṃvaccharaṃ vassikasāṭikānaṃ dāyakā. Aññātakaviññattisikkhāpadena anāpattīti ettha imināpi sikkhāpadena anāpattīti veditabbaṃ. Kucchisamaye hi attano ñātakapavāritaṭṭhānato ‘‘detha me vassikasāṭika’’ntiādinā viññāpentassapi anāpatti. Tenevāha – ‘‘na vattabbā detha meti idañhi pariyesanakāle aññātakaappavārite eva sandhāya vutta’’nti. Mātikāṭṭhakathāyañhi (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ ‘‘attano ñātakapavāritaṭṭhānato pana ‘detha me vassikasāṭikacīvara’ntiādikāya viññattiyāpi pariyesitabba’’nti.
因非亲属阻止的场所……以上……恶行，指的是雨季袈裟，之前已有宣布。于此情况下谓恶行，前存不一致，但之前并无此不一致。于是说：‘‘人间……并无不一致’’，此如前所述不可舍弃的惩戒。谓已认罪而发生者，即因非亲属阻止场所而犯戒。行持上雨季袈裟发放者，或僧团或个人，阻止并遵守规则，是雨季袈裟的发放者。若论非亲属认罪戒律无戒犯，应判断此亦为无戒犯戒律。于帐棚时间，自身因亲属阻止称“给我雨季袈裟”等，即便有认罪，仍无戒犯。于是说：‘‘不应发放此物，在此次查验期间仅限非亲属阻止时所述’’。于略录释义（有关雨季袈裟戒律之怀疑释）中，已论及‘‘因自身亲属阻止场所而发言‘给我雨季袈裟’等，亦应经认罪查验’’。
§629
629.‘‘Ākāsato patitaudakenevāti vacanato chadanakoṭiyā patitaudakena nahāyantassa anāpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ.
629.‘‘如从空中落下的水滴，意指以覆盖物收集的落水者不犯戒’’，此在三组否定句中有所陈述。
§630
630.Cha māse parihāraṃ labhatīti etena antovassepi yāva vassānassa pacchimadivasā akatā parihāraṃ labhatīti dīpitaṃ hoti. Yasmā mūlacīvaraṃ karontena hemantassa pacchimuposathadivaseyeva kātabbaṃ, tasmā gimhānato ekūnatiṃsadivase parihāraṃ labhati, evaṃ santepi appakaṃ ūnamadhikaṃ vā gaṇanūpagaṃ na hotīti katvā ‘‘tato parampi…pe… ekamāsa’’nti vuttaṃ. Ekāhadvīhādivasena…pe… laddhā ceva niṭṭhitā cāti iminā ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca, dvīhānāgatāya…pe… dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca, antovasse vā laddhā ceva niṭṭhitā cāti ayamattho dassito. Tattha āsāḷhimāsassa juṇhapakkhapuṇṇamiyaṃ laddhā ceva niṭṭhitā ca vassikasāṭikā ‘‘ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Eteneva nayena juṇhapakkhassa chaṭṭhiyaṃ laddhā ceva niṭṭhitā ca ‘‘dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Yāva paṭhamakattikatemāsapuṇṇamī, tāva antotemāse laddhā ceva niṭṭhitā ca ‘‘antovasse laddhā ceva niṭṭhitā cā’’ti vuccati. Paṭhamakattikatemāsapuṇṇamito parañhi laddhā ceva niṭṭhitā ca yāva cīvarakālo nātikkamati, tāva anadhiṭṭhahitvā ṭhapetuṃ vaṭṭatīti na tatrāyaṃ vicāraṇā sambhavati.
六个月的避戒获得，谓此期间即使是在半雨季，也可依前雨季的最后一天而得避戒。此义由此释：根本衣服由作持者，于寒冷季节半月望日即应完成防避戒仪式，故于夏季结束前的二十九日得避戒。即便如此，也不生起数数纤细的计数，并且不以粗略或超过之数字计数，而作“从此以后...一个月”的说法。关于“一天二日开始”等，也已有取得与结束之说。其意欲示“一天期内得避戒者”与“二日期内...”“十日期内...”得避戒者，或在雨季结束时得避戒者均有相应。例：七月半月望日已得与结束者，即称“一日期内得避戒”，又以七月下半月至八月六日视为“十日期内得避戒”，直至九月十五日前得避戒的即称“雨季结夏自汝期间得避戒”。直至衣服使用时间未逾越之时，是合法的设立者，无疑议。
Tasmiṃyeva antodasāhe adhiṭṭhātabbāti avisesena vuttepi vassānato pubbe ekāhadvīhādivasena anāgatāya vassūpanāyikāya laddhā tehi divasehi saddhiṃ dasāhaṃ anatikkamantena vassūpanāyikadivasato paṭṭhāya adhiṭṭhānakkhettaṃ sampattāyeva adhiṭṭhātabbā, na tato pubbe adhiṭṭhānassa akhettattā. Antovasse pana laddhā tasmiṃyeva antovasse laddhadivasato paṭṭhāya dasāhaṃ anatikkāmetvā adhiṭṭhātabbā.
此处说的“雨季结束之日须完成设立”，特别指出在雨季前期一两日内，未到期的雨季期间得避戒者，须在这些日子内完成设立。若未在之前完成，则不得以之前时间为设立日。雨季结束之日则以当天计数，未超过十日，须完成设立。
Nanu ca vassānato pubbe anadhiṭṭhahitvā dasāhaṃ atikkāmetuṃ vaṭṭatiyeva, tasmā adhiṭṭhānassa akhettabhūtepi divase gahetvā ‘‘antodasāhe adhiṭṭhātabba’’nti kasmā vuttaṃ? Yathā ‘‘antovasse laddhāpi yāva na niṭṭhāti, tāva anadhiṭṭhahitvā dasāhaṃ atikkāmetuṃ vaṭṭatī’’ti akatāya anadhiṭṭhānakkhettasadisāpi atikkantadivasā dasāhaṃ atikkāmetvā niṭṭhitāya gaṇanūpagā hontīti niṭṭhitadivaseyeva adhiṭṭhātabbā, evamidhāpi vassānato pubbe anadhiṭṭhānakkhettabhūtāpi divasā laddhadivasato paṭṭhāya gaṇanūpagā hontīti dassanatthaṃ vuttaṃ. Yadi evaṃ ‘‘tasmiṃyeva antodasāhe’’ti avisesena vuttattā dasāhānāgatāya vassūpanāyikāya chaṭṭhiyaṃ laddhā puṇṇamiyaṃ adhiṭṭhātabbāti āpajjatīti? Nāpajjati ‘‘cātumāsaṃ adhiṭṭhātu’’nti vacaneneva paṭikkhittattā. Evaṃ sante ‘‘dasāhānāgatāyā’’ti iminā kiṃ payojananti ce? Vassānato pubbeyeva dasāhe atikkante vassūpanāyikadivase niṭṭhitā tadaheva adhiṭṭhātabbāti dassanatthaṃ vuttanti idamettha payojanaṃ. Tenevāha – ‘‘dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā’’ti.
若说前雨季不必完成设立，可跨越十日，此如何说？因为在未完成设立的情况下，类似计数当日超过十日后方可完成设立，故于完成日即设立日，即计数日内完成，故如是亦可使雨季前完成设立之事成立。若特指“雨季结束日”，则提及七月十五日前完成设立不可算延后，则言“跨越四个月设立”被否定。如此即表示因跨越时期仍以雨季结束日计数完成，故言“跨越十日完成时，即于当日设立”。文义在此。
Dasāhe appahonte cīvarakālaṃ nātikkametabbāti temāsabbhantare dasāhe appahonte laddhā ceva niṭṭhitā ca cīvarakālaṃ nātikkametabbāti attho. Idaṃ vuttaṃ hoti ‘‘paṭhamakattikatemāsapuṇṇamito pubbe sattamito paṭṭhāya laddhā ceva niṭṭhitā ca vassikasāṭikā dasāhe anatikkanteyeva cīvarakālaṃ otiṇṇattā tattha anadhiṭṭhahitvāpi ṭhapetuṃ vaṭṭatī’’ti. Iminā ca imaṃ dīpeti – akatā ce vassikasāṭikā, vassānaṃ cātumāsaṃ akatattāyeva parihāraṃ labhati, katāya pana dasāhaparamasikkhāpadaṃ avikopetvā parihāro vattabboti.
若十日期过未能跨越衣服期，即在两月内十日期过之前已得避戒与结束，是此义。此义云：“七月十五日前与七月初七日前得避戒並已结束时，即使未完成设立，亦可设立。”由此证实：未完成雨季结夏者，在合法四个月内视为完成避戒，因十日期满后避戒仍有效，故不可废弃。
Yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatīti cātumāsabbhantare dasāhe atikkantepi natthi dosoti adhippāyo. ‘‘Kadā adhiṭṭhātabbā…pe… yadi nappahoti, yāva kattikapuṇṇamā parihāraṃ labhatī’’ti imināpi kurundivacanena akatāya vassikasāṭikāya cātumāsaṃ parihāro, katāya dasāhameva parihāroti ayamattho dīpitoyevāti āha ‘‘apicā’’tiādi.
如此则说“何时可完成设立？”四个月结束日之前过期则无过失，故此如言：“于何时设立...若不设，一直至七月十五前得避戒”。用此言外之意表知未完成雨季结夏避戒，仍视为避戒完成，故十日避戒就算完成，此义通达。
Pāḷiyaṃ acchinnacīvarassa naṭṭhacīvarassātiādinā nissaggiyena anāpatti vuttā, udāhu naggassa nahāyato dukkaṭena anāpatti vuttāti? Kimettha pucchitabbaṃ. Sabbasikkhāpadesu hi yattha yattha mūlasikkhāpadena āpattippasaṅgo, tattha tattha anāpattidassanatthaṃ anāpattivāro ārabhīyatīti idhāpi nissaggiyena anāpattidassanatthanti yuttaṃ vattuṃ. Na hi mūlāpattiyā anāpattiṃ adassetvā antarā vuttāya eva āpattiyā anāpattidassanatthaṃ anāpattivāro ārabhīyatīti. Teneva tīsupi gaṇṭhipadesu idaṃ vuttaṃ ‘‘acchinnacīvarassa naṭṭhacīvarassa cāti ettha acchinnasesacīvarassa naṭṭhasesacīvarassa ca asamaye nivāsentassa pariyesantassa ca anāpatti . Āpadāsūti ettha anivatthaṃ corā harantīti asamaye nivāsentassa anāpattī’’ti. Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ ‘‘acchinnacīvarassa vā naṭṭhacīvarassa vā anivatthaṃ corā harantīti evaṃ āpadāsu vā nivāsayato ummattakādīnañca anāpattī’’ti. Aṭṭhakathāyaṃ pana naggassa nahāyato dukkaṭeneva anāpattiṃ sandhāya ‘‘acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nahāyantassa corupaddavo āpadā nāmā’’ti yaṃ vuttaṃ, tattha kāraṇaṃ pariyesitabbaṃ.
关于巴利戒中不能遗失衣服的规则，言“失衣服者无罪”的论述，为何如此？因所有根本戒律关联失当之时，出现无罪辩护，以利识别无罪许可故宜允。言及“衣服遗失、毁坏计算”，本为此雨季结夏戒规，因衣服非人故遗失者一概无罪。对此衣物以外，他物被盗失者不可一概而论。此处后续经义以具体尸体臭气等因涉入为例，说明遗失衣物无罪之缘由与适用范围。
Atha ubhayenapi anāpattidassanatthaṃ ‘‘acchinnacīvarassā’’tiādi āraddhanti evamadhippāyo siyā, evampi ‘‘acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vutta’’ntiādinā visesetvā na vattabbaṃ. Evañhi vattabbaṃ siyā ‘‘acchinnasesacīvarassa naṭṭhasesacīvarassa vā asamaye nivāsentassa pariyesantassa ca nissaggiyena anāpatti, acchinnavassikasāṭikassa naṭṭhavassikasāṭikassa vā naggassa nahāyato dukkaṭena anāpatti, āpadāsu anivatthaṃ corā harantīti asamaye nivāsayato nissaggiyena anāpatti, mahagghavassikasāṭikaṃ nivāsetvā nahāyantassa corā haranti, naggassa nahāyato dukkaṭena anāpattī’’ti. Sesamettha uttānameva.
于是，为了双方面无过失的表现，关于“未断布袈裟”等开端的说法，如此应当有其用意，也不应特意加以区别说 “未断布袈裟即仅指雨季遮身布”。如此当言，“不论是未断布袈裟，还是断布袈裟，俱无过失。于不当时所居所，若为寻找而弃捐者，亦无过失。于未断雨季遮身布或断雨季遮身布裸露、被水淋浴而作恶者，无过失。于灾难时不适当地居住而被盗贼抢劫，亦无过失。若住未断大雨季遮身布时被盗，裸露被水淋浴而作恶者有过失。”此处所论，皆指上述高级情况。
Aṅgesu pana vassikasāṭikāya attuddesikatā, asamaye pariyesanatā, tāya ca paṭilābhoti imāni tāva pariyesanāpattiyā tīṇi aṅgāni. Sacīvaratā, āpadābhāvo, vassikasāṭikāya sakabhāvo, asamaye nivāsananti imāni nivāsanāpattiyā cattāri aṅgāni.
而雨季遮身布就四肢部位而言，可分为主体所在而寻求的，若在不当时被寻找，则属于寻找过失，共三部分。就布袈裟性质、灾难缺少、雨季遮身布单侧撑备、不当所居住而言，这些属于居住过失，共四部分。
Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā. · 雨浴衣学处释毕。
5. Cīvaraacchindanasikkhāpadavaṇṇanā五、衣断夺学处释
§631
631. Pañcame yampi tyāhanti ettha yanti kāraṇavacanaṃ, tasmā evamettha sambandho veditabbo – mayā saddhiṃ janapadacārikaṃ pakkamissatīti yaṃ kāraṇaṃ nissāya ahaṃ te, āvuso, cīvaraṃ adāsiṃ, taṃ na karosīti kupito anattamano acchindīti. Yanti vā cīvaraṃ parāmasati, tattha ‘‘mayā saddhiṃ janapadacārikaṃ pakkamissatīti yampi te ahaṃ cīvaraṃ adāsiṃ, taṃ cīvaraṃ gaṇhissāmīti kupito anattamano acchindī’’ti sambandhitabbaṃ.
631. 第五条取消规定，原因词说出后，应当由此了解其内在关联——“因我向你们这位同乡旅行者赠与布袈裟，任何事勿做”，这指的是被赠与者心中起恼怒不悦、意志不合而割断布袈裟。或他人觊觎布袈裟时，相关规定是“因我向你赠与布袈裟，我将取回该布袈裟”，若对方心生恼怒割断亦属此理应推知。
§633
633.Āṇatto bahūni gaṇhāti, ekaṃ pācittiyanti ‘‘cīvaraṃ gaṇhā’’ti āṇattiyā ekacīvaravisayattā ekameva pācittiyaṃ. Vācāya vācāya dukkaṭanti ettha acchinnesu vatthugaṇanāya pācittiyāni. Ekavācāya sambahulā āpattiyoti idaṃ acchinnesu vatthugaṇanāya āpajjitabbaṃ pācittiyāpattiṃ sandhāya vuttaṃ. Āṇattiyā āpajjitabbaṃ pana dukkaṭaṃ ekameva.
633. 获得者多次获取布袈裟，只视其为一件罪戒，称为“钮扣损犯”，这个罪戒针对单个布袈裟。言语中犯戒即指布袈裟残破时算作罪戒。单次言语多次犯过，即本条所说针对布袈裟残破而应生的罪戒处罚。钮扣损犯的犯罪行为就是一种恶。
§634
634.Evanti iminā ‘‘vatthugaṇanāya dukkaṭānī’’ti idaṃ parāmasati. Eseva nayoti sithilaṃ gāḷhañca pakkhittāsu āpattiyā bahuttaṃ ekattañca atidissati.
634. 如此说“因布袈裟残破而犯恶”的话，这体现出松懈与残酷的肯定，因此在以两极方式分别论述过失时，常会见到适当与过头的过失判别。
§635
635.Āvuso, mayantiādīsu gaṇhitukāmatāya evaṃ vuttepi teneva dinnattā anāpatti. Amhākaṃ santike upajjhaṃ gaṇhissatīti idaṃ sāmaṇerassapi dānaṃ dīpeti. Tasmā kiñcāpi pāḷiyaṃ ‘‘bhikkhussa sāmaṃ cīvaraṃ datvā’’ti vuttaṃ, tathāpi anupasampannakāle datvāpi upasampannakāle acchindantassa pācittiyamevāti veditabbaṃ. Acchindanasamaye upasampannabhāvoyeva hettha pamāṇaṃ. Detīti tuṭṭho vā kupito vā deti. Rundhathāti nivāretha. Evaṃ pana dātuṃ na vaṭṭatīti ettha evaṃ dinnaṃ na tāva tassa santakanti anadhiṭṭhahitvāva paribhuñjitabbanti veditabbaṃ. Āharāpetuṃ pana vaṭṭatīti evaṃ dinnaṃ bhatisadisattā āharāpetuṃ vaṭṭati. Cajitvā dinnanti vuttanayena adatvā anapekkhena hutvā tasseva dinnaṃ. Bhaṇḍagghena kāretabboti sakasaññāya vinā gaṇhanto bhaṇḍaṃ agghāpetvā āpattiyā kāretabbo. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ acchindāpanaṃ vāti imānettha pañca aṅgāni.
635. 大德，因想要计算数量，如此说法下仍然存在受赐后的无过失。此乃说明即便是沙玛内拉获赐布袈裟也含其功德。因此应推知，“布袈裟赐予比库时”，即使非出家前赐与，出家后割断亦属罪戒范畴。割断时即出家状态，故成过失。给予与接受均视为满足或不悦而行。阻止割断即为制止。如此给予不被允许，意指应恰当负起受赐之物的责任维护使用。愿意接纳的可接纳，谓以亲近彼此的关系维持。放弃而献出则自愿，唯无依赖。应以其器皿妥善存放，称为器皿管理，若未经允许而使用该布袈裟，犯戒理应拘捕。变换、转化、涂改布袈裟状态、赐与共识、正式出家状态、恼怒割断或割断赐予物等，以上五种因素为此处五大要素。
Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā. · 衣断夺学处释毕。
6. Suttaviññattisikkhāpadavaṇṇanā六、线请求学处释
§636
636. Chaṭṭhe pāḷiyaṃ cīvarakārasamayeti iminā vassaṃvutthabhikkhūnaṃ cīvarakammasamayattā cīvaramāso vutto, athaññopi pana cīvarakammakālo cīvarakārasamayoti vattuṃ vaṭṭati.
第636条 说到第六个巴利语词“制衣时间”，是指当年雨季结束后，比库们完成制衣的时间，这是制衣的月数。又还有另一说法，认为制衣的工作时间也应称为制衣时间，这种说法同样流行。
§638
638.Pañcahipimissetvāti khomādīhi pañcahi missetvā. Vītavītaṭṭhānaṃ yattha saṃharitvā ṭhapenti, tassa turīti adhivacanaṃ. Suttaṃ pavesetvā yena ākoṭentā ghanabhāvaṃ sampādenti, taṃ vemanti vuccati. Yaṃ yanti yaṃ yaṃ payogaṃ. Tantūnaṃ attano santakattā vītavītaṭṭhānaṃ paṭiladdhameva hotīti āha ‘‘dīghato…pe… vīte nissaggiyaṃ pācittiya’’nti. Pāḷiyampi hi imināva adhippāyena ‘‘paṭilābhena nissaggiya’’nti vuttaṃ, tasmā yāva cīvaraṃ vaḍḍhati, tāva iminā pamāṇena āpattiyo vaḍḍhanti.
第638条 「五叉混合」之说，是指用不同的染料等五种颜色混合制成。五叉混合是指用五种泥土，先将所需泥料聚集、成型并捏置成坯，之后称为「土块」的意思。经印捺压实获得坚实形态，这种过程被称为“vemanti”，即染色。这里讲的是各种工艺所做的不同材料的糅合。为保障自己织物牢固，棉线织物五叉形成的土坯必须得到稳固，这对应《长部》 「五叉不定」针织布淬火的尼萨伽规约，就以此类推，比库制衣期间此类不良行为会随制衣长度增加而加重。
Seso kappiyoti ettha hatthakammayācanavasena. Pubbe vuttanayena nissaggiyanti dīghaso vidatthimatte tiriyaṃ hatthamatte ca vīte nissaggiyaṃ. Tenevāti akappiyatantavāyena. Tatheva dukkaṭanti paricchede paricchede dukkaṭaṃ. Kedārabaddhādīhīti ādi-saddena acchimaṇḍalabaddhādi gahitaṃ. Tante ṭhitaṃyeva adhiṭṭhātabbanti ettha ‘‘pacchā vītaṭṭhānaṃ adhiṭṭhitagatikameva hoti, puna adhiṭṭhānakiccaṃ natthi. Sace pana paricchedaṃ dassetvā antarantarā avītaṃ hoti, puna adhiṭṭhātabba’’nti vadanti. Eseva nayoti vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbanti attho. Cīvaratthāya viññāpitasuttaṃ, attuddesikatā, akappiyatantavāyena vāyāpananti imānettha tīṇi aṅgāni.
“残余合法物”这里指以手工请求为由。在以前的经文中也称少量为合法之物，长度由短而至足尺，厚度由薄而至厚，正式定义细节又重作说明。转换为非法是不合法的，章节间谈论非法行为时经文会详细说明。这里的教义是指于不合法行为需常持正法，据此推断不合法行为紧靠其非法用途须严格禁止。经文中关于制衣之义理，更加细致描写非法的种种状态。
Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. suttaviññattisikkhāpadavaṇṇanā) pana vāyāpeyyāti ettha ‘‘cīvaraṃ me, āvuso, vāyathāti akappiyaviññattiyā vāyāpeyyā’’ti atthaṃ vatvā aṅgesupi ‘‘akappiyatantavāyena akappiyaviññattiyā vāyāpana’’nti visesetvā vuttaṃ, tathāvidhaṃ pana visesavacanaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ upalabbhati. Pāḷiyampi ‘‘ñātakānaṃ pavāritāna’’nti ettakameva anāpattivāre vuttaṃ, aṭṭhakathāyañca suttatantavāyānameva kappiyākappiyabhāvena bahudhā nayo dassito , na kappiyākappiyaviññattivasenāti. ‘‘Akappiyaviññattiyā vāyāpeyyā’’ti ca visesetvā vadantena ayaṃ nāma kappiyaviññattīti visuṃ na dassitaṃ, tasmā vīmaṃsitvā gahetabbaṃ.
《文典注释》中有关纺织（染色）之词，解释为“织物，朋友，它会染色”，指出为非法行为状态下的染色过程。诠释上特别指出“非法的染色”，而在巴利经文或论书中并无一样的用语确定。巴利语中“限制亲属”的教义亦属非过违规范畴，且论述中的非法、合法的用语多变，并非严格指某一合法染色状态。因该注释表明“非法染色”尚未得到明确界定，故对此需加以对比、深入思考。
Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 求线学处注释终了。
7. Mahāpesakārasikkhāpadavaṇṇanā七、大织工学处注释
§642
642. Sattame kiñcimattaṃ anupadajjeyyāti idaṃ tassa kattabbākāramattadassanaṃ, dānaṃ panettha aṅgaṃ na hoti suttavaḍḍhanavaseneva āpajjitabbattā. Teneva padabhājanepi ‘‘tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā karoti, payoge dukkaṭaṃ, paṭilābhena nissaggiya’’nti suttavaḍḍhanākārameva dassetvā āpatti vuttā. Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. mahāpesakārasikkhāpadavaṇṇanā) vuttaṃ ‘‘na bhikkhuno piṇḍapātadānamattena taṃ nissaggiyaṃ hoti. Sace pana te tassa vacanena cīvarasāmikānaṃ hatthato suttaṃ gahetvā īsakampi āyataṃ vā vitthataṃ vā appitaṃ vā karonti, atha tesaṃ payoge bhikkhuno dukkaṭaṃ, paṭilābhena nissaggiyaṃ hotī’’ti. Āyatādīsu sattasu ākāresu ādimhi tayo ākāre suttavaḍḍhanena vinā na sakkā kātunti āha ‘‘suttavaḍḍhanaākārameva dassetī’’ti. Suvītādayo hi ākāre vināpi suttavaḍḍhanena sakkā kātuṃ. Sesamettha uttānameva. Aññātakaappavāritānaṃ tantavāye upasaṅkamitvā vikappamāpajjanatā, cīvarassa attuddesikatā, tassa vacanena suttavaḍḍhanaṃ, cīvarassa paṭilābhoti imānettha cattāri aṅgāni.
第642条 “第七点不可有小过失”的意涵，是指犯某种细微的过失时，应以此为改正之处。与此处施舍无关，重点指的是经文中记录当施舍物品被放置或折叠的方式不当，以致难以使用时，属于“取用非法物品”，且随施舍理由的加剧导致应受谴责的犯戒行为。文典注释指出，只有当比库们非单纯布施，涉及取用其他异物时才属非法。这七种基本状况中头三种无法用经文叙述的内容解决，故注释中特别强调经文的扩展与说明。这里解释“遗余合法物”为本意，揭示戒律论中四个主要部分。
Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā. · 大织工学处注释终了。
8. Accekacīvarasikkhāpadavaṇṇanā八、急施衣学处注释
§646
646. Aṭṭhame asammohatthanti dasāhānāgatapade asammohatthaṃ. Paṭhamapadassāti dasāhānāgatapadassa. Tāni divasānīti tesu divasesu. Uppajjeyyāti saṅghato vā gaṇato vā ujukaṃ attanoyeva vā uppajjeyya. Pañcamitoti ettha vassaṃ vasantassa saṅghassa pañcamito pubbe uppannaṃ accekacīvaraṃ pañcamiyaṃ vibhajitvā gahitaṃ accekacīvaraparihārameva labhati. Ujukaṃ attanoyeva uppannaṃ ce, pañcamiyaṃ uppannameva accekacīvaraparihāraṃ labhati, na tato pubbeti daṭṭhabbaṃ.
第646条 「第八条 不得蒙蔽」的语意，指向未来十天当中不可得蒙蔽之义。所谓最初的不可蒙蔽，是指未来十天。这里的日子即这些天数。在教团或僧团中必须由纯正的成员再度产生或发生。所谓第五，是指雨季结束时在比库团里出现的第五个短制衣。称为第五者，是说为早先已经出现的衣物分段裁剪制成的有效衣物，是独立制衣的一部分。若存在由自己诚实产出的短制衣时，获得的制衣便是那件裁剪制衣，不能另觅早前衣物。
Saddhāmattakanti dhammassavanādīhi taṅkhaṇuppannaṃ saddhāmattakaṃ. Ārocitaṃ cīvaranti ārocetvā dinnacīvaraṃ. Chaṭṭhiyaṃ uppannacīvarassa ekādasamo aruṇo cīvarakāle uṭṭhātīti āha ‘‘chaṭṭhito paṭṭhāyā’’tiādi. Ṭhapitacīvarampīti padhānacīvaradassanamukhena sabbampi atirekacīvaraṃ vuttaṃ. Atha ‘‘cīvaramāsepi atirekacīvaraṃ nikkhipituṃ vaṭṭatī’’ti idaṃ kuto laddhanti ce? ‘‘Visuṃ ananuññātepi imasmiṃ sikkhāpade ‘cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañca māsā’ti vadantena tatiyakathinasikkhāpade ‘akālacīvaraṃ nāma anatthate kathine ekādasamāse uppannaṃ, atthate kathine sattamāse uppanna’nti vadantena ca anuññātameva hotī’’ti vadanti. ‘‘Aṭṭhakathāvacanappamāṇena gahetabba’’nti ca keci.
信心所生之执着，是由于听法等而生起的信受。所谓「斥令乞衣」，是指被吩咐领取布施衣物。第十三天生起的衣物，于十一日天的乞衣时起立，称为“第十三日于床起立”等。所谓「固定衣」，是以主要衣物相为示现，诸多次衣皆属附加衣物。又云『即使在乞衣月中，也应当存放附加衣物』，此说从何而来？答曰：「即使未被准许的情况下，在本比库戒律中所谓乞衣时节的时间，不利于持有衣物的，是旷野十二个月之末的月份，也有利于持有的是五个月的授戒期。又于第三次授戒中的比库戒律中，若有不合时宜的衣物，在十一月份生起，不利于持有；若在七月份生起，则利于持有。于是得知此说乃是未经允许时节规则中所述。」又有人说：「应以注疏之说为准。」
§650
650. Idāni paṭhamakathinādisikkhāpadehi tassa tassa cīvarassa labbhamānaṃ parihāraṃ idheva upasaṃharitvā dassento ‘‘iti atirekacīvarassa dasāhaṃ parihāro’’tiādimāha. ‘‘Anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā’’ti ayameva pāṭho gahetabbo. Keci panettha ‘‘kāmañcesa ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti pāṭhaṃ vatvā ‘‘dasadivasādhiko māso, dasadivasādhikā pañca māsāti pāṭhena bhavitabba’’nti vadanti, taṃ na gahetabbaṃ tassa pamādapāṭhattā. Na hi dasāhena asampattāya kattikatemāsikapuṇṇamāya cīvarakālato pubbe dasa divasā adhikā honti. Evañhi sati ‘‘navāhānāgataṃ kattikatemāsikapuṇṇama’’nti vattabbaṃ.
650. 现今于第一次授戒以后诸戒中，领取乞衣时所得的衣物，应当在这里集合，示现为「这是附加衣的十戒物」，如此宣说。又曰：「不利于持有的，是指十一日之后超过一月以上的时间，利于持有的，是指超过十一日但不超过五个月的时间」，此为应当采纳的经文版本。然而有人又说：「有人以为应持十戒附加衣至极限超出时间，此说难行，且从未方便，如幼者般示现戒律义理，故应依从次一之经文版本，即‘超过十日之月，超过十日之五个月’，此版本应为采纳」，对此不可采纳，因该是疏文误抄。因十日以后，不惠及过去于十月十五日前衣物时间。依此观之，应当说为“新十日后的十月十五日”。
Mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. accekacīvarasikkhāpadavaṇṇanā) ‘‘pavāraṇamāsassa juṇhapakkhapañcamito paṭṭhāya uppannassa cīvarassa nidhānakālo dassito hotī’’ti vatvā ‘‘kāmañcesa ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti pāṭho dassito, sopi pamādapāṭhoyeva. ‘‘Juṇhapakkhapañcamito paṭṭhāyā’’ti ca vuttattā tattheva pubbāparavirodhopi siyā, chaṭṭhito paṭṭhāyāti vattabbaṃ. Evañhi sati ‘‘dasāhaparamasikkhāpadeneva siddha’’nti sakkā vattuṃ. Imameva ca pamādapāṭhaṃ gahetvā bhadantabuddhadattācariyena ca –
于比库戒律注疏中（关于特殊衣物戒律的注解），亦有记载：「乞衣月中之六月十五日时，生起的衣物，其存放时间得以明示」，且称「有人以为应持十日极限之附加衣，此说难行，如幼儿般示现戒律义理，故设此戒」。又说「六月十五日之日，事实如此」，若按此说，先前戒文必有抵触，故应作「第十三日」之说。由此依然可说为「十日极限之戒义已成立」。此误抄之说，如比库佛陀达师也曾采纳该误说。
‘‘Tassāccāyikavatthassa, kathine tu anatthate;
关于对应节令的条文，于何时不合宜；
Parihārekamāsova, dasāhaparamo mato.
说到如何持存，极限为十日后；
‘‘Atthate kathine tassa, pañca māsā pakāsitā;
说到利于持有期间，为超过五个月的时间；
Parihāro munindena, dasāhaparamā panā’’ti. –
赎罪者，谓为尊圣者者，乃胜于十年者。
Vuttaṃ.
此说已传。
Accekacīvarakāle uppannattā ‘‘accekacīvarasadise’’ti vuttaṃ. ‘‘Pañcamiyaṃ uppannaṃ anaccekacīvaraṃ dasāhaṃ atikkāmayato cīvarakālato pubbeyeva āpatti hoti, na cīvarakālātikkame, tasmā cīvarakālātikkame puna āpajjitabbāya āpattiyā abhāvaṃ sandhāya ‘anaccekacīvare anaccekacīvarasaññī anāpattī’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Vikappanupagapacchimappamāṇassa accekacīvarassa attano santakatā, dasāhānāgatāya kattikatemāsikapuṇṇamāya uppannabhāvo, anadhiṭṭhitaavikappitatā, cīvarakālātikkamoti imānettha cattāri aṅgāni.
在论比库袈裟教令时，于袈裟不洁之状状，称为“袈裟不洁相”，此说已传。又有因五日之内出现不洁袈裟者，谓其超过袈裟使用期限之前即有不洁，而非使用期限届时不洁，故于期限届时不洁则不应再生过失，因而于期限届时无过失成立，为‘对不洁袈裟，怀不洁相者，不生过失’的说法，此于三处连句中皆有论述。由此可知，不洁袈裟是指因期限未届，在正当期限之前如当月十五日时即生不洁，而非任意随意变更，包含四个方面：袈裟的固定性、未来的期限、明确确定及非任意变更，以上乃是该概念四个要素。
Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 急施衣学处注释终了。
9. Sāsaṅkasikkhāpadavaṇṇanā九、有疑惧学处注释
§652
652. Navame antaraghareti antare gharāni ettha, etassāti vā antaragharanti laddhavohāre gocaragāme. Tenāha ‘‘antogāme’’ti. Pāḷiyaṃ vippavasantīti idaṃ yasmiṃ vihāre vasantā antaraghare cīvaraṃ nikkhipiṃsu, tato aññattha vasante sandhāya vuttaṃ. Tasmiñhi vihāre antaraghare cīvaraṃ nikkhipitvā vasituṃ anuññātattā tattha vāso vippavāso nāma na hoti. Dubbalacoḷā duccoḷā virūpacoḷā vā, duccoḷattā eva lūkhacīvarā.
第六百五十二条【第九节室者】谓室之间者。在此处、彼处谓之室者，是于现有寺院中。谓此者即称为内村（antaragharā），亦称中村，彼处语音同村舍。故又称为‘antarogāme’。巴利语‘vippavasanti’意为‘生活的地方’，指于此处寺院中存放衣物的室庐。若在别处居住时，曾于此室内寄存衣物，则谓之以他处居住。于此处寺院若存衣于室中而居住者，则不许偏离此处居住，故此处既无“居住流离”之义。因有粗糙破损的衣物，产生恶劣污秽故称为粗恶衣。
§653
653. ‘‘Paṭhamaṃ jhānaṃ upasampajja viharatī’’ti imassa vibhaṅge ‘‘upasampajjā’’ti uddharitabbe ‘‘upasampajja’’nti uddharitvā ‘‘yo paṭhamassa jhānassa lābho paṭilābho’’tiādi vuttaṃ, taṃ sandhāyāha ‘‘upasampajjantiādīsu viyā’’ti. Ādi-saddena ‘‘anāpucchaṃ vā pakkameyyā’’tiādīnaṃ saṅgaho daṭṭhabbo. Upagantvāti upa-saddassa atthamāha. Vasitvāti akhaṇḍaṃ vasitvā. ‘‘Yena yassa hi sambandho, dūraṭṭhampi ca tassa ta’’nti vacanato ‘‘imassa…pe… iminā sambandho’’ti vuttaṃ. Tattha imassāti ‘‘upavassa’’nti padassa. Nikkhipeyyāti ṭhapeyya.
第六百五十三条『初禅受得已而住』此段论别中，应当将‘受得’亦加解作‘已受得’。谓说“得初禅者”及其反义等事，由此看出“受得”有其始终连贯不间断之意。‘上故’即‘紧接而来’之意。‘住’即连续不断居留之意。『因缘相应者，远近亦相关』一说，此处关于此语亦作此说明。言‘此处’即‘上座之间’之意。‘放置’即置放。
Ettāvatā ca purimikāya upagantvā akhaṇḍaṃ katvā vutthavassena āraññakesu senāsanesu viharantena sakalaṃ kattikamāsaṃ ticīvarena vippavasituṃ anuññātaṃ hoti. Anatthatakathinassa hi cīvaramāse vippavāso na vaṭṭati atthatakathinānaṃyeva asamādānacārassa anuññātattā. Keci pana ‘‘anatthatakathinānaṃ cīvaramāsepi asamādānacāro labbhatī’’ti vatvā bahudhā papañcenti, taṃ na gahetabbaṃ. Byañjanavicāraṇanti ‘‘upavassa upavassitvā’’tiādivicāraṇaṃ . Tassapīti ‘‘vutthavassāna’’nti vibhaṅgapadassa. Vutthavassānanti ca niddhāraṇe sāmivacanaṃ. Tenāha – ‘‘evarūpānaṃ bhikkhūnaṃ abbhantare’’ti. Senāsanesūti ettha tathārūpesūti sambandhitabbaṃ.
仅如彼处，他人临近时，连贯不断表现出持久，当于丛林住所、寝具处住时，其全月于三衣洁净生活便获准。因无常发生的衣物不洁，乃至所住月中不存在流离行为，如此不经常存在者方获允许。然有人谓“无常期间衣物亦若有不洁，则亦得不洁法”，此说不当，应不采信。释义为‘住处经验’等意。‘他人’即‘经历者’，此处于住所之间谓与此相关投资，应细言之。寝具住所中，即谓彼处若如是相关者。
Parikkhepārahaṭṭhānatoti ettha ‘‘parikkhepārahaṭṭhānaṃ nāma dve leḍḍupātā’’ti vadanti, taṃ na gahetabbaṃ. Aparikkhittassa pana gāmassa pariyante ṭhitagharūpacārato paṭṭhāya eko leḍḍupāto parikkhepārahaṭṭhānanti idamettha sanniṭṭhānaṃ. Teneva visuddhimaggepi (visuddhi. 1.31) vuttaṃ ‘‘aparikkhittassa paṭhamaleḍḍupātato paṭṭhāyā’’ti. Sabbapaṭhamanti gāmābhimukhadisābhāgato sabbapaṭhamaṃ. Taṃ paricchedaṃ katvāti taṃ paṭhamasenāsanādiṃ paricchedaṃ katvā. Idañca vinayadharānaṃ matena vuttaṃ, majjhimabhāṇakānaṃ matena pana ‘‘senāsanādīnaṃ upacāre ṭhitassa ekaleḍḍupātaṃ muñcitvā minitabba’’nti majjhimabhāṇakā vadanti. Teneva majjhimanikāyaṭṭhakathāyaṃ ‘‘vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabba’’nti vuttaṃ. Pañcadhanusatikanti āropitena ācariyadhanunā pañcadhanusatappamāṇaṃ. Tato tato maggaṃ pidahatīti tattha tattha khuddakamaggaṃ pidahati. Dhutaṅgacoroti iminā imassapi sikkhāpadassa aṅgasampattiyā abhāvaṃ dīpeti.
所谓“抛掷放置地”，这里说“抛掷放置地”名为“两处薄席”，此说不可采纳。对于未围起的村庄，因房屋密集而连连相接，这里指其中一个薄席所在之地，称为“抛掷放置地”，乃此处之定处。正如《清净道论》（清净道1.31）中言“未围起的村庄，其第一薄席为抛掷地”。“全部第一”指面向村庄的方向占全体之第一。把此处分界，谓把第一薄席及其初处分割为界。依律典持者之说，中部传说则谓“舍置床席等之初处，须放弃单一薄席而减少之”。中部论里亦说“在宅舍亦应如村庄，取消兴盛床席之间之薄席”。五弓约量系由冠师以五弓长为准据，据此而断定各处路程。所谓“打断小道”，即处处都小道受阻。据此可见，断行者表明该行为与此学戒行为相悖。
‘‘Sāsaṅkānī’’ti sammatānīti corānaṃ niviṭṭhokāsādidassanena ‘‘sāsaṅkānī’’ti sammatāni. Sannihitabalavabhayānīti corehi manussānaṃ hataviluttākoṭitabhāvadassanato sannihitabalavabhayānīti attho. Sace pacchimikāyātiādinā vuttamevatthaṃ byatirekamukhena vibhāveti. Yatra hi piṇḍāyātiādinā vuttappamāṇameva visesetvā dasseti. Sāsaṅkasappaṭibhayamevāti ettha sāsaṅkaṃ vā sappaṭibhayaṃ vā hotu, vaṭṭatiyeva.
所谓“围连地”，即盗贼隐匿的空地等照此称为“围连地”。“出没强敌害怕”，因盗贼对于人类持有杀人灭口之意，故见为强敌害怕者。“若说后者”等以不同说法拆解此意。此处所说，仍以保障供养等为限度区分阐明。所谓“围连及凭恐惧”，无论是围连地或凭恐惧地，其意皆为内陷的地域。
Pāḷiyaṃ ‘‘siyā ca tassa bhikkhuno kocideva paccayo tena cīvarena vippavāsāya, chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabba’’nti iminā antaraghare cīvaraṃ nikkhipitvā tasmiṃ vihāre vasantassa aññattha gamanakicce sati vihārato bahi chārattaṃ vippavāso anuññāto. Vasanaṭṭhānato hi aññattha chārattaṃ vippavāso vutto, na tasmiṃ vihāre vasantassa. Tena ca ‘‘puna gāmasīmaṃ okkamitvāti ettha sace gocaragāmato puratthimāya disāya senāsanaṃ, ayañca pacchimadisaṃ gato hotī’’tiādi vuttaṃ. Tatoyeva ca mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. sāsaṅkasikkhāpadavaṇṇanā) ‘‘tato ce uttari vippavaseyyā’’ti ettha ‘‘chārattato uttari tasmiṃ senāsane sattamaṃ aruṇaṃ uṭṭhāpeyyā’’ti attho vutto. Bhadantabuddhadattācariyena pana pākaṭataraṃ katvā ayamevattho vutto. Vuttañhi tena –
巴利中言“若有比库某地，因某敷衣为放宿之由，应当由此敷衣放宿；若于舍中置衣，止于居止处，未得他处夜宿则不许。”因宿地之故，异处之夜宿被禁止，而非居处内夜宿。又说“若越过村境”，即若往畜舍村之东方方向去，宿处当为东向；如至西方，则宿处亦相应为西向。此意亦现于律仪篇及其注疏中（疑难·围连戒释）。“若是北方宿处更佳”，意谓“由夜宿故，应在北方座位上升起第七晨光之光明”。由尊者佛陀弟子佛陀达教师亲自更明确指出此事。其意如下——
‘‘Yaṃ gāmaṃ gocaraṃ katvā, bhikkhu āraññake vase;
“比库拒绝村庄，退隐森林安住；
Tasmiṃ gāme ṭhapetuṃ taṃ, māsamekantu vaṭṭati.
若要在村中驻留，此时只许一月；
‘‘Aññattheva vasantassa, chārattaparamaṃ mataṃ;
夜宿处藏至多如此。”
Ayamassa adhippāyo, paṭicchanno pakāsito’’ti.
“具寿者有主宰、隐匿而显露”之义。
‘‘Kosambiyaṃ aññataro bhikkhu gilāno hotī’’ti āgatattā ‘‘kosambakasammuti anuññātā’’ti vuttaṃ. Kosambakassa bhikkhuno sammuti kosambakasammuti. Senāsanaṃ āgantvāti vusitavihārasseva sandhāya vuttattā tasmiṃ gāmūpacārepi aññasmiṃ vihāre aruṇaṃ uṭṭhāpetuṃ na vaṭṭati. Vasitvāti aruṇaṃ uṭṭhāpetvā. Gataṭṭhānassa atidūrattā ‘‘evaṃ asakkontenā’’ti vuttaṃ. Tatthevāti tasmiṃyeva gataṭṭhāne.
“有一位比库在国桑比时患病”，据传闻说“未获国桑比相约许可”。所谓国桑比比库之许可，即国桑比的相约之许可。到达住宿处即如同长久停留的住所一样，是指在那个村庄所遵守的隐居规则，不能随意在别处建立他处住所。所谓“居住”，即起床后。因离原住所过远，故曰“如此不可做主”。所谓“此地”、即该处。
Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā. · 有疑惧学处注释终了。
10. Pariṇatasikkhāpadavaṇṇanā十、转施学处注释
§657-659
657-659. Dasame uddissa ṭhapitabhāgeti attano gharepi uddisitvā visuṃ ṭhapitakoṭṭhāse. ‘‘Ekaṃ mayhaṃ, ekaṃ imassa dehī’’ti evaṃ ekavācāya āpajjitabbattā ‘‘āpajjeyya ekato’’ti vuttaṃ. Tumhākaṃ sappiādīni ābhatānīti tumhākaṃ atthāya ābhatāni sappiādīni. Pariṇatabhāvaṃ jānitvāpi vuttavidhinā viññāpentena tesaṃ santakameva viññāpitaṃ nāma hotīti āha – ‘‘mayhampi dethāti vadati, vaṭṭatī’’ti.
657-659段。第十条及以后所立的部分，指其自宅及四周所设之库舍。言“一件属于我，一件属于这具身”，此一言表明必应一体取得许可，故曰“应一体获得允许”。“你们的布、衣等是你的所有”的意思。明了完全转变的本义后，文中说明此事仅供宣示，即谓“我也说这是自己的，流通中”。
§660
660.Pupphampi āropetuṃ na vaṭṭatīti idaṃ pariṇataṃ sandhāya vuttaṃ. Sace pana ekasmiṃ cetiye pūjitaṃ pupphaṃ gahetvā aññasmiṃ cetiye pūjeti, vaṭṭati. Ṭhitaṃ disvāti sesakaṃ gahetvā ṭhitaṃ disvā. Imassa sunakhassa mā dehi, etassa dehīti idaṃ pariṇateyeva. Tiracchānagatassa pariccajitvā dinne pana taṃ palāpetvā aññaṃ bhuñjāpetuṃ vaṭṭati. ‘‘Kattha demātiādinā ekenākārena pāḷiyaṃ anāpatti dassitā, evaṃ pana apucchitepi apariṇataṃ idanti jānantena attano ruciyā yattha icchati, tattha dāpetuṃ vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Yattha icchatha, tattha dethāti etthāpi ‘‘tumhākaṃ ruciyā’’ti vuttattā yattha icchati, tattha dāpetuṃ labhati. Pāḷiyaṃ āgatanayenevāti ‘‘yattha tumhākaṃ deyyadhammo’’tiādinā nayena. Saṅghapariṇatabhāvo, taṃ ñatvā attano pariṇāmanaṃ, paṭilābhoti imānettha tīṇi aṅgāni.
660段。言“不可任意放置花朵”，此为已确立的规约。若有人取一处供奉的花，去另一处供花，则允许如此。所谓“看见立着”，即拿取后看到仍立着。此为不应将花给舍利犬拥护者之意，属于限制含义。弃离斜地，若有人在白昼将花弄坏而让别人享用，则被允许。关于“何处给予”等事项，以单独形式表明巴利文中的非过失，即使未被问及也应以未在篡改前的限制规则，准许于个人所喜欢的地方施与。三处条款中对该处规则有所讲述。所喜欢之地即所施与之处。这里有“你的兴趣”为准则，所喜欢之处是应给予之所。谓“巴利文中就修订条例而言，谓之‘依你之所应得之法’”等。了解僧团内变化后，便成其自身准则，获得三项主要成分。
Pariṇatasikkhāpadavaṇṇanā niṭṭhitā. · 转施学处注释终了。
Niṭṭhito pattavaggo tatiyo. · 第三钵品终了。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是，在《善见律注》的《精义灯疏》中，
Nissaggiyavaṇṇanā niṭṭhitā. · 尼萨耆亚巴吉帝亚注释终了。
Dutiyo bhāgo niṭṭhito. · 第二部分已结束。