5. Pācittiyakaṇḍaṃ · 5. 巴吉帝亚篇义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 律藏
Pācittiya-aṭṭhakathā · 巴吉帝亚义注
5. Pācittiyakaṇḍaṃ五、巴吉帝亚篇
1. Musāvādavaggo
第一章 妄语品
1. Musāvādasikkhāpadavaṇṇanā一、妄语学处解释
Yesaṃ navahi vaggehi, saṅgaho suppatiṭṭhito;
因而于九个品类中，汇集已稳固成立；
Khuddakānaṃ ayaṃ dāni, tesaṃ bhavati vaṇṇanā.
此乃小部之中，现今关于它的解释。
§1
1. Tattha musāvādavaggassa tāva paṭhamasikkhāpade hatthakoti tassa therassa nāmaṃ. Sakyānaṃ puttoti sakyaputto. Buddhakāle kira sakyakulato asīti purisasahassāni pabbajiṃsu, tesaṃ so aññataroti. Vādakkhittoti ‘‘vādaṃ karissāmī’’ti evaṃ parivitakkitena vādena paravādisantikaṃ khitto pakkhitto pahito pesitoti attho. Vādamhi vā sakena cittena khitto. Yatra yatra vādo tatra tatreva sandissatītipi vādakkhitto. Avajānitvā avajānātīti attano vāde kañci dosaṃ sallakkhento ‘‘nāyaṃ mama vādo’’ti avajānitvā puna kathento kathento niddosataṃ sallakkhetvā ‘‘mameva ayaṃ vādo’’ti paṭijānāti. Paṭijānitvā avajānātīti kismiñcideva vacane ānisaṃsaṃ sallakkhento ‘‘ayaṃ mama vādo’’ti paṭijānitvā puna kathento kathento tattha dosaṃ sallakkhetvā ‘‘nāyaṃ mama vādo’’ti avajānāti. Aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicarati paṭicchādeti ajjhottharati, ‘‘rūpaṃ aniccaṃ jānitabbato’’ti vatvā puna ‘‘jātidhammato’’tiādīni vadati. Kurundiyaṃ pana ‘‘etassa paṭicchādanahetuṃ aññaṃ bahuṃ kathetī’’ti vuttaṃ. Tatrāyaṃ adhippāyo – yaṃ taṃ paṭijānanañca avajānanañca, tassa paṭicchādanatthaṃ ‘‘ko āha , kiṃ āha, kismiṃ āhā’’ti evamādi bahuṃ bhāsatīti. Puna mahāaṭṭhakathāyaṃ ‘‘avajānitvā paṭijānanto paṭijānitvā avajānanto eva ca aññenaññaṃ paṭicaratī’’ti vuttaṃ. Sampajānamusā bhāsatīti jānanto musā bhāsati. Saṅketaṃ katvā visaṃvādetīti purebhattādīsu ‘‘asukasmiṃ nāma kāle asukasmiṃ nāma padese vādo hotū’’ti saṅketaṃ katvā saṅketato pure vā pacchā vā gantvā ‘‘passatha bho, titthiyā na āgatā parājitā’’ti pakkamati.
第一、关于妄语品，这里先说首个戒律持守者中的一位长老的名字。那是释迦族子，他名为释迦子。据佛在世时传说，释迦族曾有八十多位男子出家，其中有一人即是彼长老。所谓“辩士”是指‘我将要辩论’之意，即用思考周延的辩论，在对手面前进行反驳、批判、斥退、击破，意有所指。辩论时，心中当真辨明。无论何处有辩论，便必出现辩士。所谓“无视与不视”即自己辩论时识别某处有过失而说‘这不是我的辩论’，由此忽视而复述，稍后又不作过失指称而直认‘这确属我的辩论’。既承认又否认，或以过失诡辩指为‘这不是我的辩论’。换言之，一方为缘，另一方为因，互相因果轮转遮掩、顶替、举高论题，如讲‘色无常应知’后又说‘生死法性’，此谓为相互遮盖。库伦迪耶（Kurundiya）所说‘此遮掩之因他人不止如此’。此中之主旨是，对方所承认与不承认者，为遮掩之故，彼此言‘谁说了什么，何时说了，在哪说了’等繁多论述。大论解说中有言‘忽视而承认，承认而忽视，互相轮转重复’。知情之妄言即明知故说谎。所谓暗示即隐晦表达。如《前因品》等中有言‘病时、病处宜避此辩论’，此即为暗示，暗示后可行可止，有人进而言‘看啊，来者非信士乃败者’而言辩论。
§2
2.Sampajānamusāvādeti jānitvā jānantassa ca musā bhaṇane.
第二、真知故妄言者，指明知而对明知之人言妄语。
§3
3.Visaṃvādanapurekkhārassāti visaṃvādanacittaṃ purato katvā vadantassa. Vācāti micchāvācāpariyāpannavacanasamuṭṭhāpikā cetanā. Girāti tāya cetanāya samuṭṭhāpitasaddaṃ dasseti. Byappathoti vacanapatho; vācāyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ pathabhūtato byappathoti vuccati. Vacībhedoti vacīsaññitāya vācāya bhedo; pabhedagatā vācā eva evaṃ vuccati. Vācasikā viññattīti vacīviññatti. Evaṃ paṭhamapadena suddhacetanā, majjhe tīhi taṃsamuṭṭhāpitasaddasahitā cetanā, ante ekena viññattisahitā cetanā ‘‘kathitā’’ti veditabbā. Anariyavohārāti anariyānaṃ bālaputhujjanānaṃ vohārā.
第三、“搅乱制造”者指的是，心怀妄乱而在他人前说话。此处“言语”指杂糅虚妄之言所生起的意向。所谓“发声”乃由此意向所产生之声音。所谓“误路”是言语所通之路。言语之流通亦乃误导诸行者，故以误路称之。所谓语言细微区别即语言的差异。所谓语言现成是指言语之显现。故首句“清净意向”，中句含三部分所生声音，末句含一部分所生之意向谓之“已说”。所谓“不圣之行”是非圣者凡夫之行。
Evaṃ sampajānamusāvādaṃ dassetvā idāni ante vuttānaṃ sampajānamusāvādasaṅkhātānaṃ anariyavohārānaṃ lakkhaṇaṃ dassento ‘‘adiṭṭhaṃ diṭṭhaṃ me’’tiādimāha. Tattha adiṭṭhaṃ diṭṭhaṃ meti evaṃ vadato vacanaṃ taṃsamuṭṭhāpikā vā cetanā eko anariyavohāroti iminā nayena attho veditabbo. Apicettha cakkhuvasena aggahitārammaṇaṃ adiṭṭhaṃ, sotavasena aggahitaṃ asutaṃ, ghānādivasena munitvā tīhi indriyehi ekābaddhaṃ viya katvā patvā aggahitaṃ amutaṃ, aññatra pañcahi indriyehi suddhena viññāṇeneva aggahitaṃ aviññātanti veditabbaṃ. Pāḷiyaṃ pana ‘‘adiṭṭhaṃ nāma na cakkhunā diṭṭha’’nti evaṃ oḷārikeneva nayena desanā katāti. Diṭṭhādīsu ca attanāpi parenapi diṭṭhaṃ diṭṭhameva. Evaṃ sutamutaviññātānīti ayameko pariyāyo. Aparo nayo yaṃ attanā diṭṭhaṃ diṭṭhameva taṃ. Esa nayo sutādīsu. Yaṃ pana parena diṭṭhaṃ, taṃ attanā sutaṭṭhāne tiṭṭhati. Evaṃ mutādīnipi.
如此观见妄语时，应当知道这里所说的是先前已说那等称为明知妄语的非圣行的特征，并说“未见即见了”等语。在此，“未见”与“见了”二词，依此说法，所表示的言语或意念，皆为一种非圣的妄行，依此方法应当理解其意。又此处用眼根为例，称为“未见”的，乃是被眼识所执持、入境的色相；用耳根为例，称为“未闻”的，乃是被耳识所执持的声响；用鼻等三根为例，称为“未嗅”的，乃是被三种根合一拘束，入境而执持的；唯独仅用五根中根和清净的识合一，所谓“执持”，乃为“未识”或“不可知”。但是巴利语云：“所谓未见，不是眼根所见”。此说法，以否定粗钝的见解而作了说明。于“见”等诸词中，自己所见者即为见，别人所见者也是见，这是说法。如此，所见或所闻而未识者，即为一种通说；所见之相中，自己所见的确实是所见，这是另一种说法；还有所闻被别人见，而自己处于听闻的位置不见，此亦如是；嗅、味等亦同其理，故此称为“未识”等通称。
§4
4. Idāni tesaṃ anariyavohārānaṃ vasena āpattiṃ āropetvā dassento ‘‘tīhākārehī’’tiādimāha. Tassattho ‘‘tīhi ākārehi paṭhamaṃ jhānaṃ samāpajjinti sampajānamusā bhaṇantassa āpatti pārājikassā’’ti evamādicatutthapārājikapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Kevalañhi tattha ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti idha ‘‘adiṭṭhaṃ diṭṭhaṃ me’’ti, tattha ca ‘‘āpatti pārājikassā’’ti ‘‘idha āpatti pācittiyassā’’ti evaṃ vatthumatte āpattimatte ca viseso, sesaṃ ekalakkhaṇamevāti.
第四，以上诸非圣行加以归责，称有三种形状，因而说出“具有三种相状”等语。据此，可知这是依据巴拉基戒律第十四条对于“初禅现行而作妄语者犯诸过”的戒律解释。这里仅就“进入初禅”的说法而言，如前所说“未见即见了”等，属于犯巴拉基戒律。相应地，“犯戒”与“应悔”事实上是戒律条文上的区别；本质上是同一的过错，此为全体要义。
§9
9.Tīhākārehi diṭṭhe vematikotiādīnampi attho ‘‘diṭṭhassa hoti pārājikaṃ dhammaṃ ajjhāpajjanto diṭṭhe vematiko’’ti evamādiduṭṭhadosapāḷivaṇṇanāyaṃ vuttanayeneva veditabbo. Pāḷimattameva hi ettha viseso, atthe pana satheravāde kiñci nānākaraṇaṃ natthi.
第九条论及“三种形状所见”的差错等，如“明见者犯巴拉基戒律，识别错误”的含义，根据吠陀部阿毗达摩注释应当如此理解。此处的说明纯属巴利语言文字上的细节，并无其他不同条件。此为长老佛教的一贯立场。
§11
11.Sahasā bhaṇatīti avīmaṃsitvā anupadhāretvā vā vegena diṭṭhampi ‘‘adiṭṭhaṃ me’’ti bhaṇati. Aññaṃ bhaṇissāmīti aññaṃ bhaṇatīti mandattā jaḷattā pakkhalanto ‘‘cīvara’’nti vattabbe ‘‘cīra’’nti ādiṃ bhaṇati. Yo pana sāmaṇerena ‘‘api bhante mayhaṃ upajjhāyaṃ passitthā’’ti vutto keḷiṃ kurumāno ‘‘tava upajjhāyo dārusakaṭaṃ yojetvā gato bhavissatī’’ti vā siṅgālasaddaṃ sutvā ‘‘kassāyaṃ bhante saddo’’ti vutto ‘‘mātuyā te yānena gacchantiyā kaddame laggacakkaṃ uddharantānaṃ ayaṃ saddo’’ti vā evaṃ neva davā na ravā aññaṃ bhaṇati, so āpattiṃ āpajjatiyeva. Aññā pūraṇakathā nāma hoti, eko gāme thokaṃ telaṃ labhitvā vihāraṃ āgato sāmaṇeraṃ bhaṇati – ‘‘tvaṃ ajja kuhiṃ gato, gāmo ekatelo ahosī’’ti vā pacchikāya ṭhapitaṃ pūvakhaṇḍaṃ labhitvā ‘‘ajja gāme pacchikāhi pūve cāresu’’nti vā, ayaṃ musāvādova hoti. Sesaṃ uttānamevāti.
第十一条，当突然发言时，未经深思或速速发出之语，便妄称“这就是我未见的”。若说“说别人话”，则是说别人话比较慢且不连贯，例如沙弥称“袈裟”为“氅袈”，因口误而说成“氅袈”等语。有一沙弥戏谑地说：“师父啊，请你看护我”，于是有人戏笑说：“你的老师必定已经把那棵木棍和牛鞭绑在一起去了”，又听到狐狸声说：“这是什么声音？”他应声说：“是你母亲乘坐的车那边的响声，是赶着马上去的。”此类含糊不清的话语，无人再去说第二遍，也无他语，这即犯戒。另一种“过度补充”的言语，如一人在村里捡到了一块油脂，便对出家沙弥讲：“你今日去了何处？村中有块油脂。”随即拿来一块旧树枝说：“今日村中人用旧树枝在田野里行走。”此为妄语。以上即为上述犯戒。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
三种起心动念——即以身心、口心以及身口心三者混合所起——称为起心动念。乃动作、识别解脱、心行、世俗妄念、身业、口业、不善心及强烈痛苦等。
Musāvādasikkhāpadaṃ paṭhamaṃ. · 妄语学处第一。
2. Omasavādasikkhāpadavaṇṇanā2. 轻蔑语学处注释
§12
12. Dutiyasikkhāpade omasantīti ovijjhanti. Khuṃsentīti akkosanti. Vambhentīti padhaṃsenti.
12. 第二学处中，『贬损』者，即刺戳也。『轻蔑』者，即谩骂也。『鄙视』者，即凌辱也。
§13
13.Bhūtapubbanti idaṃ vatthuṃ bhagavā omasavādagarahaṇatthaṃ āhari. Nandivisālo nāmāti nandīti tassa balībaddassa nāmaṃ, visāṇāni panassa visālāni, tasmā ‘‘nandivisālo’’ti vuccati. Bodhisatto tena samayena nandivisālo nāma hoti. Brāhmaṇo taṃ yāgubhattādīhi ativiya posesi. Atha so brāhmaṇaṃ anukampamāno ‘‘gaccha tva’’ntiādimāha. Tattheva aṭṭhāsīti ahetukapaṭisandhikālepi parakhuṃsanaṃ amanāpatoyeva paccesi, tasmā brāhmaṇassa dosaṃ dassetukāmo aṭṭhāsi. Sakaṭasataṃ atibaddhaṃ pavaṭṭesīti paṭipāṭiyā ṭhapetvā heṭṭhārukkhe datvā ekābaddhaṃ katvā muggamāsavālukādīhi puṇṇaṃ sakaṭasataṃ pavaṭṭento, kiñcāpi pubbe patiṭṭhitārappadesaṃ puna are patte pavaṭṭitaṃ hoti, bodhisatto pana purimasakaṭena patiṭṭhitaṭṭhāne pacchimasakaṭaṃ patiṭṭhāpetuṃ sakaṭasatappamāṇaṃ padesaṃ pavaṭṭesi. Bodhisattānañhi sithilakaraṇaṃ nāma natthi. Tena cattamano ahūti tena brāhmaṇassa dhanalābhena attano kammena ca so nandivisālo attamano ahosi.
13.世尊将此地作为施无畏法食的场所而现前。此地名为"南提维萨罗"，意为"大喜"。其中南提，即"欢乐"，是其名字的根源；维萨罗意为"广大"，因此称为南提维萨罗。当时菩萨被称为南提维萨罗。一位婆罗门以牺牲祭礼等供养他极为丰富。随后，菩萨慈悲这婆罗门而对他说“你去吧”等劝说。菩萨当时虽处于因缘相续的交替时刻，却仍无以粗鲁和傲慢待人，因此想要示现婆罗门的缺点，于是站立着。菩萨以固定仪轨，积累了百车圆满，把车轮按顺序排列，置于低矮树下，将一整百车轮用混合了泥土和沙石的土地坚实地滚动。虽然此地先前已有车轮停靠，但菩萨又使最后一车轮在原先车轮之处稳稳停放，所滚动的面积大约是一百车轮之地。菩萨无丝毫怠慢之意。于是他以此方法向婆罗门展示自己以劳动获得财富，自己也因此被称为南提维萨罗。
§15
15.Akkosenapīti ettha pana yasmā parato ‘‘dve akkosā – hīno ca akkoso ukkaṭṭho ca akkoso’’ti vibhajitukāmo, tasmā yathā pubbe ‘‘hīnenapi akkosena khuṃsentī’’ti vuttaṃ; evaṃ avatvā ‘‘akkosena’’ iccevamāha. Venajātīti tacchakajāti; veṇukārajātītipi vadanti. Nesādajātīti migaluddakādijāti.
15.关于"怒斥"，这里因他人想要分辨“二种怒斥——低劣怒斥与粗暴怒斥”，故如前说“即使是低劣的怒斥亦可吓退”，言说此义，因此称之为“怒斥”。“Venajāti”意为“竹类的品种”；也称为“竹制品的种类”。“Nesādajāti”指的是如鹿皮等动物皮革的种类。
Rathakārajātīti cammakārajāti. Pukkusajātīti pupphachaḍḍakajāti. Avakaṇṇakādi dāsānaṃ nāmaṃ hoti; tasmā hīnaṃ. Oññātanti avaññātaṃ; ‘‘uññāta’’ntipi paṭhanti. Avaññātanti vambhetvā ñātaṃ. Hīḷitanti jigucchitaṃ . Paribhūtanti kimetenātiti paribhavakataṃ. Acittīkatanti na garukataṃ.
『车匠种姓』者，即皮革工种姓也。『清扫者种姓』者，即弃花工种姓也。『缺耳』等乃奴隶之名，故为低贱。『蔑视』者，即被轻视也；亦有读作『鄙弃』者。『被轻视』者，即被鄙视而知之也。『被厌恶』者，即被憎嫌也。『被轻慢』者，即被作『此人何用』之轻蔑也。『不被尊重』者，即不被视为重要也。
Koṭṭhakakammanti tacchakakammaṃ. Muddāti hatthamuddāgaṇanā. Gaṇanāti acchiddakādiavasesagaṇanā. Lekhāti akkharalekhā. Madhumehābādho vedanāya abhāvato ‘‘ukkaṭṭho’’ti vutto. Pāṭikaṅkhāti icchitabbā. Yakārena vā bhakārena vāti yakārabhakāre yojetvā yo akkoso. Kāṭakoṭacikāya vāti ‘‘kāṭa’’nti purisanimittaṃ, ‘‘koṭacikā’’ti itthinimittaṃ; etehi vā yo akkoso, eso hīno nāma akkosoti.
『榫卯之工』者，即木匠之工也。『手印』者，即以手印计数也。『计数』者，即除手印以外其余之计数也。『书写』者，即文字书写也。糖尿病因无有苦受，故称『殊胜』。『应期待』者，即应所欲求也。『以「ya」字或以「bha」字』者，即连结「ya」字与「bha」字所作之谩骂也。『以男女根词』者，『男根词』乃指男根之词，『女根词』乃指女根之词；以此等词所作之谩骂，名为低劣之谩骂也。
§16
16. Idāni tesaṃ jātiādīnaṃ pabhedavasena āpattiṃ āropetvā dassento ‘‘upasampanno upasampanna’’ntiādimāha. Tattha khuṃsetukāmo vambhetukāmo maṅkukattukāmoti akkositukāmo padhaṃsitukāmo garahitukāmo nittejaṃ kattukāmoti attho. Hīnena hīnanti hīnena jātivacanena hīnajātikaṃ. Etena upāyena sabbapadesu attho veditabbo.
16.现以种类之不同分别指其过失，并称“已受戒者即已受戒者”。其中欲使盲人恐吓者、欲欺骗者、欲挑拨者、欲责斥者、欲使明净者的意思。以“低劣”为词根的“低劣的种类”即“低劣种类”。由此可见在所有语境中均应明白此义。
Ettha ca hīnena hīnaṃ vadanto kiñcāpi saccaṃ vadati, omasitukāmatāya panassa vācāya vācāya pācittiyaṃ. Ukkaṭṭhena hīnaṃ vadanto ca kiñcāpi alikaṃ bhaṇati, omasitukāmatāya pana imināva sikkhāpadena pācittiyaṃ āpajjati, na purimena. Yopi ‘‘aticaṇḍālosi, atibrāhmaṇosi, duṭṭhacaṇḍālosi, duṭṭhabrāhmaṇosī’’tiādīni vadati, sopi āpattiyā kāretabbo.
对于以“低劣”为词说者虽讲话诚实，却因欲施无畏之愿而得罪了戒律。以粗暴低劣之语者虽言说虚妄，却因欲施无畏而触犯了戒律，而非旧时戒律。若有人以“你放荡无度”、“你狂妄傲慢”、“你恶劣放肆”、“你邪恶傲慢”等言语辱骂，也同样应受戒律的过失。
§26
26.Santiidhekacceti vāre pana pariharitvā vuttabhāvena dukkaṭaṃ. Eseva nayo ye nūna…pe… na mayanti vāresupi. Anupasampanne pana catūsupi vāresu dukkaṭameva. Corosi gaṇṭhibhedakosītiādivacanehi pana upasampannepi anupampannepi sabbavāresu dukkaṭameva. Davakamyatāya pana upasampannepi anupasampannepi sabbavāresu dubbhāsitaṃ. Davakamyatā nāma keḷihasādhippāyatā. Imasmiñca sikkhāpade ṭhapetvā bhikkhuṃ bhikkhunīādayo sabbasattā anupasampannaṭṭhāne ṭhitāti veditabbā.
26. 关于“每月一次”，若被废止，则依原说法属于恶行。正如所引“若确实……不在每月一次的日子犯戒”之言，未受戒律承认者，在四个每月一次的禁戒日中，恶行仍存。即使是受戒和未受戒者，在所有的禁戒日中，因盗窃、打破器物等行为，恶行依然存在。对于妄语方面，不论是受戒未受戒，在所有禁戒日皆属恶语。这里所说的“妄语”，是指嬉戏说谎之言。在此戒律中，制定此条，是令比库、比库尼等众生，在未受戒禁戒日时应知应觉，以防止犯戒行。
§35
35.Atthapurekkhārassātiādīsu pāḷiyā atthaṃ vaṇṇayanto atthapurekkhāro; pāḷiṃ vācento dhammapurekkhāro; anusiṭṭhiyaṃ ṭhatvā ‘‘idānipi caṇḍālosi, pāpaṃ mā akāsi, mā tamo tamaparāyaṇo ahosī’’tiādinā nayena kathento anusāsanīpurekkhāro nāmāti veditabbo. Sesaṃ uttānameva.
35. 关于“为义促？”等词，指的是阐释巴利语词义的“义促者”；对于文字义的解说称为“法促者”；在经教训诂时，立下戒律如“你现在忿怒了，不应作恶，不当沉迷于黑暗中”等训诫语，称为“为教导训促者”。以上均属于注疏中“训促者”一词的不同层面用法。全部如上所述。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti. Dubbhāsitāpatti panettha vācācittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, akusalacittaṃ, dvivedanaṃ sukhā ca majjhattā cāti.
“三种显现”（Tisamuṭṭhāna）指的是：从身意两个方面，从语意两个方面，或身语意三个方面而言的显现。所涵盖的是行为、识别的解脱、有意识行动、世间动作、身业、口业、不善心及苦感受等。恶语罪过则属于语意两方面的显现，分别为行为、识别的解脱、有意识行动、不善心的二重作用，既有痛苦也有相对的喜乐。
Omasavādasikkhāpadaṃ dutiyaṃ. · 轻蔑语学处为第二。
3. Pesuññasikkhāpadavaṇṇanā3. 离间语学处注释
§36
36. Tatiyasikkhāpade – bhaṇḍanajātānanti sañjātabhaṇḍanānaṃ. Bhaṇḍananti kalahassa pubbabhāgo, ‘‘iminā ca iminā ca idaṃ kataṃ; evaṃ vutte evaṃ vakkhāmā’’tiādikaṃ sakasakapakkhe sammantanaṃ. Kalahoti āpattigāmiko kāyavācāvītikkamo. Vivādoti viggāhikakathā. Taṃ vivādaṃ āpannānaṃ vivādāpannānaṃ. Pesuññanti pisuṇavācaṃ, piyabhāvassa suññakaraṇavācanti vuttaṃ hoti.
36. 第三戒中所说“争吵之类”，是指产生争吵的行为。争吵，即争执之先段，即“因某物与某物而起，被如此言说”的相互认同。争吵本身是违反戒律的身语行。争论，是揭破争吵性质的辩解之语。被争执者与施争者均称为“争辩人员”。“妄语”者即含两舌之言，所谓使亲爱之心消失的言语，是此处所称妄语的内容。
§37
37.Bhikkhupesuññeti bhikkhūnaṃ pesuññe; bhikkhuto sutvā bhikkhunā bhikkhussa upasaṃhaṭapesuññeti attho.
37. “比库之妄语”，指的是比库中存在妄语行为；“比库听闻”，“比库尼对比库行近前谴责妄语”即比库尼对比库戒律违犯中妄语方面的斥责行为。
§38
38.Dvīhākārehīti dvīhi kāraṇehi. Piyakamyassa vāti ‘‘evaṃ ahaṃ etassa piyo bhavissāmī’’ti attano piyabhāvaṃ patthayamānassa vā. Bhedādhippāyassa vāti ‘‘evamayaṃ etena saddhiṃ bhijjissatī’’ti parassa parena bhedaṃ icchantassa vā. Jātitopītiādi sabbaṃ purimasikkhāpade vuttanayameva. Idhāpi bhikkhuniṃ ādiṃ katvā sabbe anupasampannā nāma.
38. “双因”，指两种原因。所谓“亲爱因”，是指“我将因此而为所爱”的缘起心态；所谓“分别因”，是指“我们将一起在此间发生分离”的、他人他心起别离的念头。这个说法属于前面戒律条中所解释的内容。此处尚且以“起头是比库尼”，指出所有皆为未受戒者。
Na piyakamyassa na bhedādhippāyassāti ekaṃ akkosantaṃ ekañca khamantaṃ disvā ‘‘aho nillajjo, īdisampi nāma bhavantaṃ puna vattabbaṃ maññissatī’’ti evaṃ kevalaṃ pāpagarahitāya bhaṇantassa anāpatti. Sesaṃ uttānatthameva. Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti , kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
「不亲爱他人亦不专执分裂」者，见一人斥责、一人容忍，即谓『哦，无所畏惧者啊，甚至这里你也将再次担负责任』，此说仅针对为恶者而言，不生过失。余皆仅限于正面解释。三种奋起（Tisamuṭṭhāna）是指：身心合一、言语意念的奋起，即身、语、心三者的奋发；包括行为、观念解脱、理智觉知、世间舆论及身口业、不善意念和剧烈痛苦等。
Pesuññasikkhāpadaṃ tatiyaṃ. · 离间语学处为第三。
4. Padasodhammasikkhāpadavaṇṇanā4. 逐句教法学处注释
§44
44. Catutthasikkhāpade – appatissāti appatissavā. Upāsakāti vutte vacanampi na sotukāmā; anādarāti attho. Appatissayā vā anīcavuttinoti attho. Asabhāgavuttikāti visabhāgajīvikā, yathā bhikkhūsu vattitabbaṃ; evaṃ appavattavuttinoti attho.
第四律戒中「不妄语」者谓不善言语。提及施主时，言语不可轻薄不敬，故「不妄语」亦含无傲慢之义。若有傲慢或不敬，谓之不实行。如此行为不合教法，亦即不善行为。
§45
45.Padaso dhammaṃ vāceyyāti ekato padaṃ padaṃ dhammaṃ vāceyya; koṭṭhāsaṃ koṭṭhāsaṃ vāceyyāti attho. Yasmā pana taṃ koṭṭhāsanāmakaṃ padaṃ catubbidhaṃ hoti, tasmā taṃ dassetuṃ ‘‘padaṃ anupadaṃ anvakkharaṃ anubyañjana’’nti padabhājanaṃ vuttaṃ. Tattha padanti eko gāthāpādo adhippeto. Anupadanti dutiyapādo. Anvakkharanti ekekamakkharaṃ. Anubyañjananti purimabyañjanena sadisaṃ pacchābyañjanaṃ. Yaṃ kiñci vā ekamakkharaṃ anvakkharaṃ, akkharasamūho anubyañjanaṃ, akkharānubyañjanasamūho padaṃ. Paṭhamapadaṃ padameva, dutiyaṃ anupadanti evamettha nānākaraṇaṃ veditabbaṃ.
谓言语应逐字逐句正当表达。所谓“逐字逐句”者，意即逐一谈及词语。此处所说四类词语乃指单一词、未成词、组成词根和重新变形词。此四者分述为：词语即一行诗首句；未成词为第二句；词根为单一字母；再变形为前后字母相似。任何单一字母为词根，一系列字母为再变形词，若有字母加再变形字母之组合则为词语。初词即为词语，第二词即未成词，须依此分别识别各类用法。
Idāni padaṃ nāma ekato paṭṭhapetvā ekato osāpentīti gāthābandhaṃ dhammaṃ vācento ‘‘manopubbaṅgamā dhammā’’ti ekamekaṃ padaṃ sāmaṇerena saddhiṃ ekato ārabhitvā ekatoyeva niṭṭhāpeti. Evaṃ vācentassa padagaṇanāya pācittiyā veditabbā. Anupadaṃ nāma pāṭekkaṃ paṭṭhapetvā ekato osāpentīti therena ‘‘manopubbaṅgamā dhammā’’ti vutte sāmaṇero taṃ padaṃ apāpuṇitvā ‘‘manoseṭṭhā manomayā’’ti dutiyapadaṃ ekato bhaṇati, ime pāṭekkaṃ paṭṭhapetvā ekato osāpenti nāma. Evaṃ vācentassāpi anupadagaṇanāya pācittiyā. Anvakkharaṃ nāma rūpaṃ aniccantivuccamāno ‘‘rū’’ti opātetīti ‘‘rūpaṃ aniccanti bhaṇa sāmaṇerā’’ti vuccamāno rūkāramattameva ekato vatvā tiṭṭhati. Evaṃ vācentassāpi anvakkharagaṇanāya pācittiyā. Gāthābandhepi ca esa nayo labbhatiyeva. Anubyañjanaṃ nāma rūpaṃ aniccanti vuccamāno vedanā aniccāti saddaṃ nicchāretīti ‘‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā’’ti imaṃ suttaṃ vācayamāno therena ‘‘rūpaṃ anicca’’nti vuccamāno sāmaṇero sīghapaññatāya ‘‘vedanā aniccā’’ti imaṃ aniccapadaṃ therassa ‘‘rūpaṃ anicca’’nti etena aniccapadena saddhiṃ ekato bhaṇanto vācaṃ nicchāreti. Evaṃ vācentassāpi anubyañjanagaṇanāya pācittiyā. Ayaṃ panettha saṅkhepo – imesu padādīsu yaṃ yaṃ ekato bhaṇati tena tena āpattiṃ āpajjatīti.
今谓「词」是由单字组合而成，单字又可拆分。吟诵诗句时，沙玛内拉从单字开始接合，并终止于一词。如此说话的词数计算，若有误者应受悔过。所谓未成词，为单字未组合即停顿，如由长老诵「心乃诸法之先」时，沙玛内拉未触及此词即止，遂诵第二词「心为最善，心所造」而成第二词。如此分别单字而停顿称为「未成词」。形态词根是指称「色无常」时，语词「色」断音，仅念根音，止步停留。此为形态词根。诸如此类单字构成谓语须谨慎计数，否则亦当受悔过。类似道理，未成词之计数亦为悔过。再变形词为形态与声音的略微变化，诸如诵「色无常，受无常」时，师父先诵「色无常」之词后，沙玛内拉迅速诵「受无常」之词，师父同声诵止。此亦计为再变形词。综上，于此示意：从词语至未成词、再变形词，各种发音停顿如有不当则属过失。
Buddhabhāsitoti sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ dhammapadaṃ cariyāpiṭakaṃ udānaṃ itivuttakaṃ jātakaṃ suttanipāto vimānavatthu petavatthu brahmajālādīni ca suttāni. Sāvakabhāsitoti catuparisapariyāpannehi sāvakehi bhāsito anaṅgaṇasammādiṭṭhianumānasuttacuḷavedallamahāvedallādiko. Isibhāsitoti bāhiraparibbājakehi bhāsito sakalo paribbājakavaggo, bāvariyassa antevāsikānaṃ soḷasannaṃ brāhmaṇānaṃ pucchāti evamādi. Devatābhāsitoti devatāhi bhāsito; so devatāsaṃyuttadevaputtasaṃyuttamārasaṃyuttabrahmasaṃyuttasakkasaṃyuttādivasena veditabbo.
所谓“佛说”涵盖全律藏、阿毗达摩藏、经藏中的法句经、修行品、祈愿文、因缘经、妙乘经、梵网经等诸经文。所谓“弟子说”是指四众弟子中经过圆满清净戒律、正见和推理认可的经文，如初转法轮经、集异论、长部大论等。所谓“外道人说”即外道游行者所说语句，包括外道论章、婆罗门论述等。所谓“天神说”专为天人说法，包括与天众相关联之天子经、天女经、魔神经、梵天经、萨咖经等。
Atthūpasañhitoti aṭṭhakathānissito. Dhammūpasañhitoti pāḷinissito; ubhayenāpi vivaṭṭūpanissitameva vadati. Kiñcāpi vivaṭṭūpanissitaṃ vadati, tisso saṅgītiyo āruḷhadhammaṃyeva pana padaso vācentassa āpatti . Vivaṭṭūpanissitepi nānābhāsāvasena gāthāsilokabandhādīhi abhisaṅkhate anāpatti. Tisso saṅgītiyo anāruḷhepi kulumbasuttaṃ rājovādasuttaṃ tikkhindriyaṃ catuparivaṭṭaṃ nandopanandanti īdise āpattiyeva. Apalāladamanampi vuttaṃ, mahāpaccariyampana paṭisiddhaṃ. Meṇḍakamilindapañhesu therassa sakapaṭibhāne anāpatti, yaṃ rañño saññāpanatthaṃ āharitvā vuttaṃ, tattha āpatti. Vaṇṇapiṭakaaṅgulimālapiṭakaraṭṭhapālagaajataāḷavakagajjitaguḷhamaggaguḷhavessantaraguḷhavinayavedallapiṭakāni pana abuddhavacanāniyevāti vuttaṃ. Sīlūpadeso nāma dhammasenāpatinā vuttoti vadanti, tasmiṃ āpattiyeva. Aññānipi maggakathāārammaṇakathābuddhikadaṇḍaka ñāṇavatthuasubhakathādīni atthi, tesu sattatiṃsa bodhipakkhiyadhammā vibhattā, dhutaṅgapañhe paṭipadā vibhattā; tasmā tesu āpattīti vuttaṃ. Mahāpaccariyādīsu pana saṅgītiṃ anāruḷhesu rājovādatikkhindriyacatuparivaṭṭanandopanandakulumbasuttesuyeva āpattīti vatvā avasesesu yaṃ buddhavacanato āharitvā vuttaṃ, tadeva āpattivatthu hoti, na itaranti ayamattho pariggahito.
所谓“义上合注”指缘起注释；“法上合注”指巴利文注释；两者皆属释义。若称释义，即谓三类小结，言教义实质不变，然随文词义、句子结构稍作辅助解释，故上下义注皆属释义。三类结语虽无变动，但因注释见解不同，故对词句稳妥解说亦无过失。即使最圆满之说，如国王颂、论经、根本经，虽有不同说解亦不妨碍正法。譬如铁杵磨成针之喻、大梵天文献、有声律、梵语文法经录，以及戒律、律学方面的解释、以及知识性辅助论述等，皆称无过失。其余诸如大梵天讽论、中皇论及小乘经典，如同王舍城佛语所摄，也属无过失范围，此皆皆解说正法之所依，不得用他意曲解。
§48
48.Ekato uddisāpentoti anupasampannena saddhiṃ ekato uddesaṃ gaṇhantopi ekato vadati anāpattīti attho.
四十八、单方指事者的意思是：用具备专注力的一方共同承担，或仅用一方指示，称之为单方言说无过失。
Tatrāyaṃ vinicchayo – upasampanno ca anupasampanno ca nisīditvā uddisāpenti. Ācariyo nisinnānaṃ bhaṇāmīti tehi saddhiṃ ekato vadati, ācariyassa āpatti. Anupasampannena saddhiṃ gaṇhantassa anāpatti. Dvepi ṭhitā gaṇhanti, eseva nayo. Daharabhikkhu nisinno, sāmaṇero ṭhito, nisinnassa bhaṇāmīti bhaṇato anāpatti. Sace daharo tiṭṭhati, itaro nisīdati, ṭhitassa bhaṇāmīti bhaṇatopi anāpatti. Sace bahūnaṃ bhikkhūnaṃ antare eko sāmaṇero nisinno hoti, tasmiṃ nisinne padaso dhammaṃ vācentassa ācariyassa acittakāpatti. Sace sāmaṇero upacāraṃ muñcitvā ṭhito vā nisinno vā hoti, yesaṃ vāceti, tesu apariyāpannattā ekena disābhāgena palāyanakaganthaṃ nāma gaṇhātīti saṅkhyaṃ gacchati, tasmā anāpatti. Ekato sajjhāyaṃ karontopi anupasampannena saddhiṃ upasampanno ekato sajjhāyaṃ karonto tena saddhiṃyeva bhaṇati, anāpatti. Anupasampannassa santike uddesaṃ gaṇhantassapi tena saddhiṃ ekato bhaṇantassa anāpatti. Ayampi hi ekato sajjhāyaṃ karoticceva saṅkhyaṃ gacchati.
对此有如下分析：具备专注者与未具备者一同坐着时，共同指事，被称为单方言说，即为老师的过失；如果是未具备者握持，则为无过失。双方站立都握持，即无异。童比库坐着，沙玛内拉站立，坐者发言为过失，如童比库站立，沙玛内拉坐着，站者发言亦为过失。若众比库中有一沙玛内拉坐着，坐者脚边对法师说话即为法师误失。若沙玛内拉离开近行或站立坐着，彼等发言未被充分涵盖则为单方面逃避承担，名为握持数目不足，故构成过失。仅以未具专注者施行指示，联合具专注者指示时，同样称单方言说而属过失。未具专注者近旁握持，具专注者言说亦属过失，因出现数目不足。
Yebhuyyena paguṇaṃ ganthaṃ bhaṇantaṃ opātetīti sace ekagāthāya eko pādo na āgacchati, sesaṃ āgacchati, ayaṃ yebhuyyena paguṇagantho nāma. Etena nayena suttepi veditabbo. Taṃ opātentassa evaṃ bhaṇāhīti ekatopi bhaṇantassa anāpatti. Osārentaṃ opātetīti suttaṃ uccārentaṃ parisamajjhe parisaṅkamānaṃ evaṃ vadehīti tena saddhiṃ ekatopi vadantassa anāpatti. Yaṃ pana mahāpaccariyādīsu ‘‘mayā saddhiṃ mā vadā’’ti vutto yadi vadati, ‘‘anāpattī’’ti vuttaṃ, taṃ mahāaṭṭhakathāyaṃ natthi, natthibhāvoyeva cassa yutto. Kasmā? Kiriyasamuṭṭhānattā. Itarathā hi kiriyākiriyaṃ bhaveyya. Sesaṃ uttānatthameva.
如果一诗句其中一句半句缺失，其余仍完整，则名为大部分缺失。依此方法，经典中亦应当明白此理。类似缺失者，即由单方面发言导致过失。听漏者亦属如此，举例当场多数听者集合时，亦应如此说明。因此如果大经典等处宣说“请勿以单方发言”，此处没有明文记载，是因行为产生的来由不同。因为行为存在变异，结果才不同。其余内容意旨即此。
Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
语句及其意涵的合成统一：意指语言与意念共同生成行为，而非单独是概念解脱、无意念、文字过失、言语行为、双意含义或三重苦痛。
Padasodhammasikkhāpadaṃ catutthaṃ. · 逐句教法学处为第四。
5. Sahaseyyasikkhāpadavaṇṇanā五、同宿学处注释
§49
49. Pañcamasikkhāpade – muṭṭhassatī asampajānāti pubbabhāge satisampajaññassa akaraṇavasenetaṃ vuttaṃ, bhavaṅgotiṇṇakāle pana kuto satisampajaññanti! Vikūjamānāti vippalapamānā . Kākacchamānāti nāsāya kākasaddaṃ viya niratthakasaddaṃ muñcamānā. Upāsakāti paṭhamataraṃ uṭṭhitaupāsakā.
四十九、第五戒中指出，不解脱守护意识者会在前半段失去守护意识之法。这里指身心通过生灭不断流转时，何而得懂得守护意识？指其心意未定、散乱无序，如乌鸦叫声一般无义而放纵。近事男指初更初具戒者。
§50
50.Etadavocunti ‘‘bhagavatā āvuso rāhula sikkhāpadaṃ paññatta’’nti bhikkhū sikkhāpadagāraveneva etaṃ avocuṃ. Pakatiyā pana te bhagavati ca gāravena āyasmato ca rāhulassa sikkhākāmatāya tassa āyasmato vasanaṭṭhānaṃ āgatassa cūḷamañcakaṃ vā apassenaṃ vā yaṃ atthi taṃ paññapetvā cīvaraṃ vā uttarāsaṅgaṃ vā ussīsakaraṇatthāya denti . Tatridaṃ tassāyasmato sikkhākāmatāya – bhikkhū kira taṃ dūratova āgacchantaṃ disvā muṭṭhisammuñjaniñca kacavarachaḍḍanakañca bahi khipanti. Athaññehi ‘‘āvuso kenidaṃ pātita’’nti vutte aññe evaṃ vadanti – ‘‘bhante, rāhulo imasmiṃ padese sañcari, tena nu kho pātita’’nti. So panāyasmā ‘‘na mayhaṃ bhante idaṃ kamma’’nti ekadivasampi avatvā taṃ paṭisāmetvā bhikkhū khamāpetvā gacchati. Vaccakuṭiyā seyyaṃ kappesīti taṃyeva sikkhākāmataṃ anubrūhanto dhammasenāpatimahāmoggallānaānandattherādīnaṃ santikaṃ agantvā bhagavato vaḷañjanakavaccakuṭiyaṃ seyyaṃ kappesi. Sā kira kuṭi kavāṭabaddhā gandhaparibhaṇḍakatā samosaritapupphadāmā cetiyaṭṭhānamiva tiṭṭhati, aparibhogā aññesaṃ.
五十、此处说到“世尊与比库们如此称赞沙玛内拉拉胡喇的戒律条文。”比库们由尊敬戒律，所以讲述此法。事实上，当沙玛内拉因戒欲，来到众多尊长住所时，他们给予供养，比如一处小床或坐具，供其披风或上衣方便使用。比库们见其远来尊敬，便主动将披风外衣等类物放出示范。这时有人发问：“诸位，这东西怎么掉出来了？”有人答曰：“比库拉胡喇正来到此方，难道这算掉落吗？”这时沙玛内拉答曰：“这不是我的行为。”他每日来来往往，向众比库请求原谅后离开。后来说法师众也逐沙玛内拉到世尊处，请求许可，世尊赐修行之所一顶净衣住具等给予。那小屋如同香炉般关闭门窗，香气、鲜花常供奉，非他人所能使用。
§51
51.Uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaṃ parihāraṃ adāsi. Na hi yuttaṃ kuladārake pabbājetvā nānuggahetunti. Sahaseyyanti ekato seyyaṃ. Seyyāti kāyappasāraṇasaṅkhātaṃ sayanampi vuccati, yasmiṃ senāsane sayanti, tampi. Tattha senāsanaṃ tāva dassetuṃ ‘‘seyyā nāma sabbacchannā’’tiādi vuttaṃ. Kāyappasāraṇaṃ dassetuṃ anupasampanne nipanne bhikkhu nipajjatī’’tiādi vuttaṃ. Tasmā ayamettha attho – ‘‘senāsanasaṅkhātaṃ seyyaṃ pavisitvā kāyappasāraṇasaṅkhātaṃ seyyaṃ kappeyya vidaheyya sampādeyyā’’ti. Sabbacchannātiādinā pana tassā senāsanasaṅkhātāya seyyāya lakkhaṇaṃ vuttaṃ. Tasmā yaṃ senāsanaṃ upari pañcahi chadanehi aññena vā kenaci sabbameva paṭicchannaṃ, ayaṃ sabbacchannā nāma seyyā. Aṭṭhakathāsu pana pākaṭavohāraṃ gahetvā vācuggatavasena ‘‘sabbacchannā nāma pañcahi chadanehi channā’’ti vuttaṃ. Kiñcāpi vuttaṃ? Atha kho dussakuṭiyaṃ vasantassāpi na sakkā anāpatti kātuṃ, tasmā yaṃ kiñci paṭicchādanasamatthaṃ idha chadanañca paricchannañca veditabbaṃ. Pañcavidhacchadaneyeva hi gayhamāne padaracchannepi sahaseyyā na bhaveyya. Yaṃ pana senāsanaṃ bhūmito paṭṭhāya yāva chadanaṃ āhacca pākārena vā aññena vā kenaci antamaso vatthenāpi parikkhittaṃ, ayaṃ sabbaparicchannā nāma seyyā. Chadanaṃ anāhacca sabbantimena pariyāyena diyaḍḍhahatthubbedhena pākārādinā parikkhittāpi sabbaparicchannāyevāti kurundaṭṭhakathāyaṃ vuttaṃ. Yassā pana upari bahutaraṃ ṭhānaṃ channaṃ, appaṃ acchannaṃ, samantato vā bahutaraṃ parikkhittaṃ, appaṃ aparikkhittaṃ, ayaṃ yebhuyyena channā yebhuyyena paricchannā nāma. Iminā hi lakkhaṇena samannāgato sacepi sattabhūmako pāsādo ekūpacāro hoti, satagabbhaṃ vā catussālaṃ vā, ekaseyyāicceva saṅkhyaṃ gacchati. Taṃ sandhāya vuttaṃ ‘‘catutthe divase atthaṅgate sūriye anupasampanne nipanne bhikkhu nipajjati, āpatti pācittiyassā’’tiādi.
51.关于席位与床铺，世尊为沙玛内拉们集合休息之用，指定了床铺的分配和回避法。因出家者不应与其家人同床共卧。若同睡，则共同占用一床。而“床”是指身体伸展用的床具，即卧处所在之床席。对此，经典有云：“所谓床席乃全遮蔽之物。”又云：“未安坐者入座即为僧众之过失。”故此，意指凡称作床席者，须为具备安坐用处之物，可供伸身卧倒之具。这里的“全遮蔽”乃指床席具备遮体之物的特征。故此，凡覆五重遮盖或其他方式而全然遮盖的床，即称为“全遮蔽床席”。论注中对此已经明示，谓“所谓全遮蔽者，乃指被五重遮盖所覆之物”。此外，据记载，即便是恶劣破烂之屋中，也不允许违规，故此凡具备遮盖及覆盖之床席须分别明辨。盖五重遮盖，纵便损毁破败，仍不应共同占用。凡床席以其地面所在，及其覆盖物、裹包物或其他边缘完全围绕为“全覆盖床席”。即便覆盖物紧密包裹，以半尺许障碍物围成，亦称“全覆盖床席”，此为经典论述。若覆盖部分多，裸露者少，且多围障包敝者，称为多遮盖多覆盖床席。由此具足此特征，即使宅邸有七层楼房，一房独一床位，或有百床或四房，也仍归于同床数量管理之中。由此世尊又说：“第四日太阳未落时，未安坐而卧，即为阿帕提违犯”。
Tattha ca nipajjanamatteneva pācittiyaṃ. Sace pana sambahulā sāmaṇerā, eko bhikkhu, sāmaṇeragaṇanāya pācittiyā. Te ce uṭṭhāyuṭṭhāya nipajjanti, tesaṃ payoge payoge bhikkhussa āpatti. Bhikkhussa uṭṭhāyuṭṭhāya nipajjane pana bhikkhusseva payogena bhikkhussa āpatti. Sace pana sambahulā bhikkhū eko sāmaṇero sabbesaṃ āpattiṃ karoti, tassa uṭṭhāyuṭṭhāya nipajjanenapi bhikkhūnaṃ āpattiyeva. Ubhayesaṃ sambahulabhāvepi eseva nayo.
在此，单纯卧倒即构成悔过过失。若多名沙玛内拉、一名比库同床休息，视为沙玛内拉群体中有违悔之过。若他们坐卧起伏，因相互影响，比库亦受牵连所犯过失。若众多比库中出现一名沙玛内拉犯整个团体之过失，则于沙玛内拉起伏之际，比库亦遭牵涉。若双方面众多均有此情形，皆依此规则处理。
Apicettha ekāvāsādikampi catukkaṃ veditabbaṃ. Yo hi ekasmiṃ āvāse ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassa catutthadivasato paṭṭhāya devasikā āpatti. Yopi ekasmiṃyeva āvāse nānāanupasampannehi saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu ekeneva anupasampannena saddhiṃ tirattaṃ sahaseyyaṃ kappeti, tassapi. Yopi nānāāvāsesu nānāanupasampannehi saddhiṃ yojanasatampi gantvā sahaseyyaṃ kappeti, tassapi catutthadivasato paṭṭhāya devasikā āpatti.
另外，关于同房共床之禁忌，也应知四种情况。第一，若一房内仅一人共睡，非安坐之同伴，即为违犯。第二，一房有多非安坐之同伴共床，亦犯过。第三，多房不安坐同伴共床，即使距离甚远仍视为违犯。第四，多房有多非安坐同伴共床，且行走距离甚远者，亦视为第四日太阳未落时之违犯。
Ayañca sahaseyyāpatti nāma ‘‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’’ti vacanato tiracchānagatenapi saddhiṃ hoti, tatra tiracchānagatassa paricchedo methunadhammāpattiyā vuttanayeneva veditabbo. Tasmā sacepi godhābiḷālamaṅgusādīsu koci pavisitvā bhikkhuno vasanasenāsane ekūpacāraṭṭhāne sayati, sahaseyyāva hoti.
此所谓共同卧过失，即使为傍卧状态亦同。如果比库于狗洞猫洞等狭小处进入，单独卧于其坐席仅一床处，亦属共同卧过失成立。
Yadi pana thambhānaṃ upari katapāsādassa uparimatalena saddhiṃ asambaddhabhittikassa bhittiyā upari ṭhitasusiratulāsīsassa susirena pavisitvā tulāya abbhantare sayitvā teneva susirena nikkhamitvā gacchati , heṭṭhāpāsāde sayitabhikkhussa anāpatti. Sace chadane chiddaṃ hoti, tena pavisitvā antochadane vasitvā teneva pakkamati, nānūpacāre uparimatale chadanabbhantare sayitassa āpatti, heṭṭhimatale sayitassa anāpatti. Sace antopāsādeneva ārohitvā sabbatalāni paribhuñjanti, ekūpacārāni honti, tesu yattha katthaci sayitassa āpatti.
若高台楼阁之上，比库们在未结缘墙界之栏杆上并立，眠者卧于栏杆以内床之内，则其下卧者不犯过失。若栏杆及床遮盖不全，卧于栏杆以内者犯过失，栏杆之外者不犯。若上床卧起，使用床其全部部分者，视为一体同座，若有处置不同则依实论处。这里涉及到床的完整遮盖和使用情况，决定过失成立与否。
Sabhāsaṅkhepena kate aḍḍhakuṭṭakasenāsane sayitassa vāḷasaṅghāṭādīsu kapotādayo pavisitvā sayanti, āpattiyeva. Parikkhepassa bahigate nibbakosabbhantare sayanti, anāpatti. Parimaṇḍalaṃ vā caturassaṃ vā ekacchadanāya gabbhamālāya satagabbhaṃ cepi senāsanaṃ hoti, tatra ce ekena sādhāraṇadvārena pavisitvā visuṃ pākārena aparicchinnagabbhūpacāre sabbagabbhe pavisanti, ekagabbhepi anupasampanne nipanne sabbagabbhesu nipannānaṃ āpatti. Sace sapamukhā gabbhā honti, pamukhassa upari acchannaṃ uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karoti. Sace pana gabbhacchadaneneva saddhiṃ sambaddhacchadanaṃ hoti, tatra sayito sabbesaṃ āpattiṃ karoti. Kasmā? Sabbacchannattā sabbaparicchannattā ca, gabbhaparikkhepoyeva hissa parikkhepoti. Eteneva hi nayena aṭṭhakathāsu lohapāsādaparikkhepassa catūsu dvārakoṭṭhakesu āpatti vuttā.
简言之，如在高楼单间床上，舍利花等鸟兽入座同卧亦犯过失。很多情况下于床的露天平台上卧者，亦犯过失。若床为圆形或四方形，百床围绕，有共同覆盖，则从其中一人进入且未覆盖之处出入，都会引起所有卧者过失。若同时有多胎儿体位于床上，胎儿直立朝向无被遮盖者，不构成过失。胎儿覆盖整齐，则共犯过失。其理在于全遮蔽与完全包裹为过失界限。故此，论注指出，铁楼四门堞处亦有此过失判例。
Yaṃ pana andhakaṭṭhakathāyaṃ ‘‘aparikkhitte pamukhe anāpattīti bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathina’’nti vuttaṃ, taṃ andhakaraṭṭhe pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vuttaṃ. Yañca tattha ‘‘bhūmiyaṃ vinā jagatiyā’’ti vuttaṃ, taṃ neva aṭṭhakathāsu atthi; na pāḷiyā sameti. Dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchati. Tasmā yampi tattha dutiyasikkhāpade jagatiyā pamāṇaṃ vatvā ‘‘etaṃ ekūpacāraṃ paricchannaṃ nāma hotī’’ti vuttaṃ, taṃ na gahetabbaṃ. Yepi ekasāladvisālatisālacatussālasannivesā mahāpāsādā ekasmiṃ okāse pāde dhovitvā paviṭṭhena sakkā honti sabbattha anuparigantuṃ , tesupi sahaseyyāpattiyā na muccati. Sace tasmiṃ tasmiṃ ṭhāne upacāraṃ paricchinditvā katā honti, ekūpacāraṭṭhāneyeva āpatti.
关于暗室中规则一说“不经审视而外露者不犯戒”，谓在无地之处，房门外露为难，是在暗室中各别设有孕妇所在的包间而定。至于其中说“无地之处”，此说未见于注疏中，巴利典籍亦无收录。因十肘宽度也不足以达房门的宽度。故其次弟子戒中称此为“隐微出入之处”，此不可采纳。倘若在一处较大宅院中，有一房间四壁宽约二十四肘、四栏围绕、具大堂殿，在某时某地洗足进入，均可随处自由进出，且不构成强行入侵。若在其处强行开门进入，构成强行入侵戒罪。
Dvīhi dvārehi yuttassa sudhāchadanamaṇḍapassa majjhe pākāraṃ karonti, ekena dvārena pavisitvā ekasmiṃ paricchede anupasampanno sayati, ekasmiṃ bhikkhu, anāpatti. Pākāre godhādīnaṃ pavisanamattampi chiddaṃ hoti, ekasmiñca paricchede godhā sayanti, anāpattiyeva. Na hi chiddena gehaṃ ekūpacāraṃ nāma hoti. Sace pākāramajjhe chinditvā dvāraṃ yojenti, ekūpacāratāya āpatti. Taṃ dvāraṃ kavāṭena pidahitvā sayanti, āpattiyeva. Na hi dvārapidahanena gehaṃ nānūpacāraṃ nāma hoti, dvāraṃ vā advāraṃ. Kavāṭañhi saṃvaraṇavivaraṇehi yathāsukhaṃ vaḷañjanatthāya kataṃ, na vaḷañjanūpacchedanatthāya. Sace pana taṃ dvāraṃ puna iṭṭhakāhi pidahanti, advāraṃ hoti, purime nānūpacārabhāveyeva tiṭṭhati. Dīghapamukhaṃ cetiyagharaṃ hoti. Ekaṃ kavāṭaṃ anto, ekaṃ bahi, dvinnaṃ kavāṭānaṃ antare anupasampanno antocetiyaghare sayantassa āpattiṃ karoti, ekūpacārattā.
二门相连，有廊檐覆盖的亭阁中间筑墙隔开，一门进出，一门不通，进入后一分区未曾进入者躺卧，有比库在其中，不犯戒。墙壁被啄破亦不犯戒，有啄破之区躺卧也无犯戒。因墙壁被破不构成强行进出之处。若破墙连门，则犯一处强行入侵戒罪。若门关闭躺卧也犯戒。非凭门关闭即构成多处强行进出之罪。门及门闩是为调节出入方便，不是为阻断出入。若门被不当关闭成无门之处，且无其他通路，则是大门长开之庙。门有内外之分，两门之间。不论进出于此不通之区者，均犯一处强行入侵戒。
Tatra yassa ‘‘siyā ayaṃ ekūpacāranānūpacāratā nāma udositasikkhāpade vuttā, idha pana ‘seyyā nāma sabbacchannā sabbaparicchannā yebhuyyena channā yebhuyyena paricchannā’ti ettakameva vuttaṃ, pihitadvāro ca gabbho sabbaparicchannova hoti. Tasmā tattha anto sayiteneva saddhiṃ āpatti, bahi sayitena anāpattī’’ti. So evaṃ vattabbo – ‘‘apihitadvāre pana kasmā bahi sayitena āpattī’’ti? Pamukhassa gabbhena saddhiṃ sabbacchannattā. ‘‘Kiṃ pana gabbhe pihite chadanaṃ viddhastaṃ hotī’’ti? Na viddhastaṃ, gabbhena saddhiṃ pamukhassa sabbaparicchannatā na hoti. ‘‘Kiṃ parikkhepo viddhasto’’ti? Addhā vakkhati ‘‘na viddhasto, kavāṭena upacāro paricchanno’’ti. Evaṃ dūrampi gantvā puna ekūpacāranānūpacārataṃyeva paccāgamissati.
当下说此为“一处强行及非强行戒”之由。所谓“床乃完全覆盖、完全包覆，无论以何物盖”所以如此说。关门与房间连同包覆完全，故内卧者犯戒，外卧者不犯戒。所谓覆盖未被破坏乃指覆盖床面之处未破，无指门窗破坏。所谓非强行入侵是指门阖处进出被视为被盖住。由此推知即使远处进入也仍算一处强行及非强行并存之罪。
Apica yadi byañjanamatteyeva attho suviññeyyo siyā, sabbacchannāti vacanato pañcannaṃ aññatarena chadanena channā eva seyyā siyā, na aññena. Evañca sati padaracchannādīsu anāpatti siyā. Tato yadatthaṃ sikkhāpadaṃ paññattaṃ, sveva attho parihāyeyya . Parihāyatu vā mā vā, kathaṃ avuttaṃ gahetabbanti; ko vā vadati ‘‘avuttaṃ gahetabba’’nti? Vuttañhetaṃ aniyatesu – ‘‘paṭicchannaṃ nāma āsanaṃ kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā koṭṭhalikāya vā yena kenaci paṭicchannaṃ hotī’’ti. Tasmā yathā tattha yena kenaci paṭicchannaṃ paṭicchannameva, evamidhāpi gahetabbaṃ. Tasmā senāsanaṃ khuddakaṃ vā hotu mahantaṃ vā aññena saddhiṃ sambaddhaṃ vā asambaddhaṃ vā dīghaṃ vā vaṭṭaṃ vā caturassaṃ vā ekabhūmakaṃ vā, anekabhūmakaṃ vā, yaṃ yaṃ ekūpacāraṃ sabbattha yena kenaci paṭicchādanena sabbacchanne sabbaparicchanne yebhuyyena vā channe yebhuyyena vā paricchanne sahaseyyāpatti hotīti.
若以物体微小部分为覆盖而说为完全覆盖，则“完全遮盖”应指五种主要的遮盖物覆盖床面，非他物。由此看，遮盖部分物品为不犯戒依据。因此按戒律所定，任何限定的戒律应依照本义判定。故不论床小大、相连不相连、长短曲直、单地复地，凡一处强行进出之处，皆以某物遮盖覆盖，称为完全覆盖、部分包覆、部分覆盖、充分覆盖，均免受强行入侵氏戒。
§53
53.Upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassāti ettha sabbacchanne upaḍḍhaparicchanneti evamādīsupi mahāpaccariyaṃ dukkaṭamevāti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘sabbacchanne yebhuyyenaparicchanne pācittiyaṃ, sabbacchanne upaḍḍhaparicchanne pācittiyaṃ, yebhuyyenachanne upaḍḍhaparicchanne pācittiyaṃ, sabbaparicchanne yebhuyyenachanne pācittiyaṃ, sabbaparichanne upaḍḍhacchanne pācittiyaṃ, yebhuyyenaparicchanne upaḍḍhacchanne pācittiyaṃ, pāḷiyaṃ vuttapācittiyena saddhiṃ satta pācittiyānī’’ti vuttaṃ. ‘‘Sabbacchanne cūḷakaparicchanne dukkaṭaṃ, yebhuyyenachanne cūḷakaparicchanne dukkaṭaṃ, sabbaparicchanne cūḷakacchanne dukkaṭaṃ, yebhuyyenaparicchanne cūḷakacchanne dukkaṭaṃ, pāḷiyaṃ dukkaṭena saha pañca dukkaṭānī’’ti vuttaṃ.
所谓“部分覆盖、部分包覆”犯戒是难事。此谓完全覆盖与部分包覆等类型，皆是严重戒罪。佛音注疏中云：完全覆盖加部分包覆，为悔过戒罪；完全覆盖加部分覆盖，为悔过戒罪；部分覆盖加部分包覆，为悔过戒罪；完全包覆加部分覆盖，为悔过戒罪；完全覆盖加部分覆盖，为悔过戒罪；部分覆盖加完全覆盖，为悔过戒罪。共七种悔过戒罪。亦云：完全覆盖加小部分覆盖为严重戒罪，部分覆盖加小部分覆盖亦为严重戒罪，完全覆盖加部分覆盖为严重戒罪，部分覆盖加完全覆盖为严重戒罪，共五种严重戒罪。
‘‘Upaḍḍhacchanne cūḷakaparicchanne anāpatti, upaḍḍhaparicchanne cūḷakacchanne anāpatti, cūḷakacchanne cūḷakaparicchanne anāpatti, sabbacchanne sabbaaparicchanneti ca ettha senambamaṇḍapavaṇṇaṃ hotī’’ti vuttaṃ. Imināpetaṃ veditabbaṃ – ‘‘yathā jagati parikkhepasaṅkhaya na gacchatī’’ti. Sesaṃ uttānatthameva.
部分覆盖加小部分覆盖不犯戒，部分包覆加小部分覆盖不犯戒，小部分覆盖加小部分覆盖不犯戒，完全覆盖加完全覆盖不犯戒。此处即是说明遮盖与包覆的区别。应当明白“房门宽度超过十肘者非强行入侵”，余旨亦同如此。
Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
身发毛起者，谓身体及心识皆起，此为作用，非无知之解脱，非无心，亦非文字错误，乃身业，身意二重之三种苦。
Sahaseyyasikkhāpadaṃ pañcamaṃ. · 同宿学处第五。
6. Dutiyasahaseyyasikkhāpadavaṇṇanā六、第二同宿学处注释
§55
55. Dutiyasahaseyyasikkhāpade – āvasathāgāranti āgantukānaṃ vasanāgāraṃ. Paññattaṃ hotīti puññakāmatāya katvā ṭhapitaṃ hoti. Yena sā itthī tenupasaṅkamīti asukasmiṃ nāma ṭhāne āvasathāgāraṃ paññattaṃ atthīti manussānaṃ sutvā upasaṅkami. Gandhagandhinīti agarukuṅkumādīnaṃ gandhānaṃ gandho gandhagandho, so assā atthīti gandhagandhinī. Sāṭakaṃ nikkhipitvāti appeva nāmassa imampi vippakāraṃ passantassa rāgo uppajjeyyāti cintetvā evamakāsi. Okkhipitvāti adho khipitvā. Accayoti aparādho. Maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. Sesaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. Ayameva hi viseso – paṭhamasikkhāpade catutthadivase āpatti idha paṭhamadivasepi. Yakkhīpetīhi dissamānakarūpāhi tiracchānagatitthiyā ca methunadhammavatthubhūtāya eva dukkaṭaṃ. Sesāhi anāpatti. Samuṭṭhānādīni paṭhamasadisānevāti.
第五十五戒别名“第二卧处戒”，指客人住所的宿舍。此名称由施善欲行而设。女人若前往该处，即为“前来近之”，此处称为“宿舍”，系人闻而来。香尘之色，指沉香等香气，谓香气之味，此处作“香染”。置香器，以防毒害眼者，乃于微小名称之区别，思量若略有变化，则乱生贪欲，如此用意而行。投入即下投。过失即罪过。“我有过失”谓我逾越阻碍，恐怖而发泄。此戒初戒第四日内已有触犯，尽同初戒之异。妖女之害，乃显现幻形，种种邪淫行为之本，实为大恶。其余则无过。起诸种起等事义，同初戒。
Dutiyasahaseyyasikkhāpadaṃ chaṭṭhaṃ. · 第二同宿学处第六。
7. Dhammadesanāsikkhāpadavaṇṇanā七、说法学处注释
§60
60. Sattamasikkhāpade – gharaṇīti gharasāminī. Nivesanadvāreti nivesanassa mahādvāre. Gharasuṇhāti tasmiṃ ghare suṇhā. Āvasathadvāreti ovarakadvāre. Vissaṭṭhenāti suniggatena saddena. Vivaṭenāti suṭṭhu pakāsena asaṃvutena. Dhammo desetabboti ayaṃ saraṇasīlādibhedo dhammo kathetabbo. Aññātunti ājānituṃ. Viññunā purisaviggahenāti viññunā purisena, purisaviggahaṃ gahetvāpi ṭhitena na yakkhena na petena na tiracchānagatena.
第七戒称“居者戒”，居者者，房屋主人也。门廊者，居所大门也。室内气息，谓室内气味。敞开者，谓透彻明朗，不遮蔽。应讲法者，此乃皈依戒等之教义，应为明说。未知者，谓不明白。由智者以人受教，虽执受教亦非鬼、饿鬼、畜生、阿修罗。
§66
66.Anāpatti viññunā purisaviggahenāti viññunā purisaviggahena saddhiṃ ṭhitāya bahumpi dhammaṃ desentassa anāpatti. Chappañcavācāhīti chahi pañcahi vācāhi yo deseti, tassapi anāpatti. Tattha eko gāthāpādo ekavācāti evaṃ sabbattha vācāpamāṇaṃ veditabbaṃ. Sace aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vā kathetukāmo hoti, chappañcapadamattameva kathetuṃ vaṭṭati. Pāḷiyā saddhiṃ kathentena ekapadaṃ pāḷito pañca aṭṭhakathātoti evaṃ cha padāni anatikkāmetvāva kathetabbo. Padasodhamme vuttappabhedo hi idhāpi sabbo dhammoyeva. Tasmiṃ desetīti tasmiṃ khaṇe deseti. Sampadānatthe vā etaṃ bhummavacanaṃ. Tassā desetīti attho. Aññissā mātugāmassāti ekissā desetvā puna āgatāgatāya aññissāpi desetīti evaṃ ekāsane nisinno mātugāmasatasahassannampi desetīti attho. Mahāpaccariyaṭṭhakathāyaṃ vuttaṃ samaṃ nisinnānaṃ mātugāmānaṃ ‘‘tumhākaṃ ekekissā ekekaṃ gāthaṃ desessāmi, taṃ suṇāthāti deseti, anāpatti. Paṭhamaṃ ekekissā ekekaṃ gāthaṃ kathessāmīti ābhogaṃ katvā jānāpetvā kathetuṃ vaṭṭati, na pacchāti. Pañhaṃ pucchati pañhaṃ puṭṭho kathetīti mātugāmo ‘‘dīghanikāyo nāma bhante kimatthaṃ dīpetī’’ti pucchati. Evaṃ pañhaṃ puṭṭho bhikkhu sabbaṃ cepi dīghanikāyaṃ katheti, anāpatti. Sesamettha uttānatthameva.
第六十戒因智者以人与上下共教，故无过失。六五语者，谓于六种言语中讲话者亦无过失。此中一句独语或一言，谓如是各处言语的度量应知。若欲讲解论释、法句或缘起等故事，仅用六五字足矣。以巴利语和同诠一起讲一句字，称五注释，即此六字在不逾越之限内讲述。言意纯正，讲解略有不同，此处一切教义如常。遂说，此时则说。或为定场语。其意。人聚会时，有一人说一句，来者亦说一句，或再说一句，故此在一处坐者千人，亦算为一处讲解。大论释中亦说，大家同坐，人群中每人分别讲一偈，听者应听而无过。初者分别讲一偈，已证实可讲，不违背法。若有问答者，便问答讲解。若外人问“长部经名为何意”？比库则尽讲长部经，无过。其他亦同。此处分明谈及口意。
Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
字义正确者起，自语及意合起。身心业果，非无知解脱，非无心，非文字失误。即语言行为，身口二门及三种痛苦也。
Dhammadesanāsikkhāpadaṃ sattamaṃ. · 说法学处第七。
8. Bhūtārocanasikkhāpadavaṇṇanā八、告上人法学处之解释
§67
67. Aṭṭhamasikkhāpade – vatthukathāya tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ catutthapārājikavaṇṇanāyaṃ vuttanayameva. Ayameva hi viseso – tattha abhūtaṃ ārocesuṃ, idha bhūtaṃ. Bhūtampi puthujjanā ārocesuṃ, na ariyā. Ariyānañhi payuttavācā nāma natthi, attano guṇe ārocayamāne pana aññe na paṭisedhesuṃ, tathāuppanne ca paccaye sādiyiṃsu, tathāuppannabhāvaṃ ajānantā.
第八戒及其内容，若欲讲述，应与第四戒罪名讲说相同，唯此殊别。此中“非真”是指假说，不是真理。凡夫所说不是圣者所说。圣者说法无谬，不反对己德，且因缘而善说，虽未觉知其境，但具有当前之实性。
‘‘Atha kho te bhikkhū bhagavato etamatthaṃ ārocesu’’ntiādimhi pana ye uttarimanussadhammassa vaṇṇaṃ bhāsiṃsu, te ārocesunti veditabbaṃ. ‘‘Kacci pana vo bhikkhave bhūta’’nti pucchite pana sabbepi ‘‘bhūtaṃ bhagavā’’ti paṭijāniṃsu. Ariyānampi hi abbhantare bhūto uttarimanussadhammoti. Atha bhagavā ariyamissakattā ‘‘moghapurisā’’ti avatvā ‘‘kathañhi nāma tumhe bhikkhave’’ti vatvā ‘‘udarassa kāraṇā’’tiādimāha. Tattha yasmā ariyā aññesaṃ sutvā ‘‘ayyo kira, bhante, sotāpanno’’tiādinā nayena pasannehi manussehi pucchiyamānā apaññatte sikkhāpade anādīnavadassino suddhacittatāya attano ca paresañca visesādhigamaṃ paṭijāniṃsu. Evaṃ paṭijānantehi ca tehi yaṃ aññe udarassa kāraṇā uttarimanussadhammassa vaṇṇaṃ bhāsitvā piṇḍapātaṃ uppādesuṃ, taṃ suddhacittatāya sādiyantehipi udarassa kāraṇā uttarimanussadhammassa vaṇṇo bhāsito viya hoti. Tasmā sabbasaṅgāhikeneva nayena ‘‘kathañhi nāma tumhe, bhikkhave, udarassa kāraṇā gihīnaṃ aññamaññaṃ uttarimanussadhammassa vaṇṇaṃ bhāsissathā’’ti āha. Sesaṃ catutthapārājikavatthusadisameva. Sikkhāpadavibhaṅgepi kevalaṃ tattha pārājikañceva thullaccayañca idha bhūtattā pācittiyañceva dukkaṭañca ayaṃ viseso. Sesaṃ vuttanayameva.
『尔时，比库们对世尊说此义』等开头，诸比库所说关于非人道之相状，须知是他们对世尊所表白的说法。尔时问曰：『比库们，你们中可曾有现象？』他们皆答言：『世尊即是现象。』圣者们本已在其中，圣贤即非人道之界。此后世尊以圣者身份，称彼为『无明之人』，曰：『汝等比库如何？』又言『腹为因缘』等。此处因诸圣贤闻他人言『善士为初果阿拉汉』等，令安忍心平，未违戒律，心意清净，承认自己与他者俱得殊胜之果。如此承认者，任其他说腹之因缘及非人道之相，而布施食施，此亦因清净心故被善受。是故以总摄缘故，世尊言：『比库们，尔等当以何因缘，彼此间以善婴儿腹之因缘，说非人道之相状？』此事，如同第四巴拉基咖罪例，及戒律犯处分中，仅此为殊例。戒律犯处分中唯有此处犯巴拉基咖，至于恶行恶语，亦具特殊之处。其余皆如所述。
§77
77.‘‘Upasampannassa bhūtaṃ ārocetī’’ti uttarimanussadhammameva sandhāya vuttaṃ. Parinibbānakāle hi antarā vā atikaḍḍhiyamānena upasampannassa bhūtaṃ ārocetuṃ vaṭṭati. Sutapariyattisīlaguṇaṃ pana anupasampannassāpi ārocetuṃ vaṭṭati. Ādikammikassa anāpatti. ‘‘Ummattakassā’’ti idaṃ pana idha na vuttaṃ. Kasmā? Diṭṭhisampannānaṃ ummādassa vā cittakkhepassa vā abhāvāti. Mahāpaccariyampi hi vicāritaṃ ‘‘jhānalābhī pana parihīne jhāne ummattako bhaveyya, tassapi bhūtārocanapaccayā anāpatti na vattabbā, bhūtasseva abhāvato’’ti. Sesaṃ uttānameva.
第七十七条『宣示已达上座者之现象』，此为专指非人道之相状。于般涅槃时，当已达上座，比库在催促期间，可宣示已达上座者之现象。读经、礼敬及守持清戒者，则未达上座者亦可表示，并无过失。『狂躁者』则此处未说，因为对有见解之人，则不存在狂躁或心性迷乱。高明比库亦曾讨论言：『若禅定失去，禅得者可能成狂躁者，但就现象之宣显，彼无过失，因其现象乃无存在者。』余如上所述。
Bhūtārocanaṃ nāmetaṃ pubbe avuttehi tīhi samuṭṭhānehi samuṭṭhāti – kāyato vācato kāyavācato cāti. Kiriyaṃ , nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalābyākatacittehi dvicittaṃ, sukhamajjhattavedanāhi dvivedananti.
现象的宣示一词，先前未曾提及，今结合三种场合说明，即身体、言语、身语并用。作用不是分别之解脱，不是无心状态，不是文字表达上的错误，是身体与言语动作，以及以心意表善的双重心态，和伴随的舒适中间受不同感受。
Bhūtārocanasikkhāpadaṃ aṭṭhamaṃ. · 告上人法学处为第八。
9. Duṭṭhullārocanasikkhāpadavaṇṇanā九、粗恶语学处之解释
§78
78. Navamasikkhāpade – duṭṭhullā nāma āpatti cattāri ca pārājikāni terasa ca saṅghādisesāti imissā pāḷiyā ‘‘pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idha adhippeta’’nti aṭṭhakathāsu vuttaṃ. Tatrāyaṃ vicāraṇā – sace pārājikaṃ ārocentassa pācittiyaṃ na bhaveyya, yathā samānepi bhikkhu-bhikkhunīnaṃ upasampannasadde yattha bhikkhunī anadhippetā hoti, tattha bhikkhuṃ ṭhapetvā avaseso anupasampannoti vuccati; evamidha samānepi pārājikasaṅghādisesānaṃ duṭṭhullasadde yadi pārājikaṃ anadhippetaṃ, ‘‘duṭṭhullā nāma āpatti terasa saṅghādisesā’’ti etadeva vattabbaṃ siyā. Tattha bhaveyya ‘‘yo pārājikaṃ āpanno, so bhikkhubhāvato cuto, tasmā tassa āpattiṃ ārocento dukkaṭaṃ āpajjatī’’ti. Evaṃ sati akkosantopi dukkaṭaṃ āpajjeyya, pācittiyameva ca āpajjati. Vuttañhetaṃ – ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce asuddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādassā’’ti (pārā. 389). Evaṃ pāḷiyā vicāriyamānāya pārājikaṃ ārocentassāpi pācittiyameva dissati. Kiñcāpi dissati, atha kho sabbaaṭṭhakathāsu vuttattā aṭṭhakathācariyāva ettha pamāṇaṃ, na aññā vicāraṇā. Pubbepi ca āvocumha – ‘‘buddhena dhammo vinayo ca vutto, yo tassa puttehi tatheva ñāto’’tiādi (pārā. aṭṭha. 1.ganthārambhakathā). Aṭṭhakathācariyā hi buddhassa adhippāyaṃ jānanti.
第七十八条 第九戒-名为恶重罪，有四犯巴拉基咖及三犯桑喀地谢萨。经论中说：『巴拉基咖罪因恶重之罪证所显现，桑喀地谢萨在此由长老确认。』此里论议：若一人承认巴拉基咖罪，则无须悔过，好比现今出家男子或女子中，若有比库尼未被长老确认而为恶证，则仍不算全除妻戒；同理此处若不确认巴拉基咖而承认恶重罪与三犯桑喀地谢萨，亦应如此。且说：『承认巴拉基咖罪者，即脱出比库身份，为罪人故，承认此罪是恶重之罪。』即使被责骂，亦成恶重罪与悔过之法。经中说：『若人非清净，却声明他人犯巴拉基咖罪，则此为妄说的错误罪。』如此根据巴利律论思量，凡承认巴拉基咖罪者，必应悔过。又乎统章类论中，说佛已制法及戒诸子弟守护等，论师们悉知佛为最高主宰。
Imināpi cetaṃ pariyāyena veditabbaṃ. Aññatra bhikkhusammutiyāti hi vuttaṃ. Bhikkhusammutiyā ca ārocanaṃ āyatiṃ saṃvaratthāya puna tathārūpaṃ āpattiṃ anāpajjanatthāya bhagavatā anuññātaṃ, na tassa bhikkhuno avaṇṇamattappakāsanatthāya, sāsane cassa patiṭṭhānisedhanatthāya , na ca pārājikaṃ āpannassa puna tathārūpāya āpattiyā anāpajjanena bhikkhubhāvo nāma atthi. Tasmā ‘‘pārājikāni duṭṭhullasaddatthadassanatthaṃ vuttāni, saṅghādisesaṃ pana idhādhippeta’’nti yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva.
由此事亦应知，唯有比库认可为准。所谓比库认可，乃专为戒律摄持及罪过防止，世尊亦未许可以表彰比库为过错，亦非犯巴拉基咖罪人得以无过错之比库身份。是故论阐所言『巴拉基咖罪因恶重罪证所显现，桑喀地谢萨在此确认』，是正说无疑。昔日亦言『佛已说法与律，教化其子弟，正如斯言』，论师们皆知佛总摄权威。
§80
80.Atthibhikkhusammuti āpattipariyantātiādīsu pana yā ayaṃ bhikkhusammuti vuttā, sā na katthaci āgatā, idha vuttattāyeva pana abhiṇhāpattikaṃ bhikkhuṃ disvā evamesa paresu hirottappenāpi āyatiṃ saṃvaraṃ āpajjissatīti tassa bhikkhuno hitesitāya tikkhattuṃ apaloketvā saṅghena kātabbāti veditabbāti.
第八十条所谓比库认可罪过终结，虽如是言，实非已到现世。有经论中言，当见比库犯戒或斥责比库时，净士势必守护未来，不致犯重罪，为比库利益，虽三次思量亦当由僧团审查，此法须知。
§82
82.Aduṭṭhullaṃ āpattiṃ āroceti āpatti dukkaṭassāti pañcapi āpattikkhandhe ārocentassa dukkaṭaṃ. Mahāpaccariyaṃ pana pārājikaṃ ārocentassāpi dukkaṭameva vuttaṃ. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo. Sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmāti vuttaṃ.
82. 对于不正当的犯戒行为，应称之为犯戒；犯戒属于恶业之列。在五种犯戒罪类中，称为恶业者是此。若是大过犯，即世间重罪的巴拉基咖犯戒者，也同样被称为恶业。对于未受戒者而言，不正当的行为或不善的行为均称为不当行为。其中，五戒作为行为的根本，不正当的行为称为不正当行为，其余称为不善行为。与妖魔鬼怪亲近、以坏事为欲的行为，也被称为不正当行为。
§83
83.Vatthuṃ ārocetīti ‘‘ayaṃ sukkavissaṭṭhiṃ āpanno, duṭṭhullaṃ āpanno, attakāmaṃ āpanno’’ kāyasaṃsaggaṃ āpannoti evaṃ vadantassa anāpatti. Āpattiṃ ārocetīti ettha ‘‘ayaṃ pārājikaṃ āpanno, saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ āpanno’’ti vadati anāpatti. ‘‘Ayaṃ asuciṃ mocetvā saṅghādisesaṃ āpanno’’tiādinā pana nayena vatthunā saddhiṃ āpattiṃ ghaṭetvā ārocentasseva āpatti. Sesamettha uttānameva.
83. 「宣布事项」意指宣告“此乃亲近妖魔的不正当行为，此乃不善行为，行为出于欲望”，身体之亲近亦被视为犯戒。若以言语宣称“此为巴拉基咖犯戒，桑迦地谢萨轻罪，巴吉帝亚轻罪，应悔悔过，行为恶劣，言语不善”者，视为无犯戒。借由言辞解释“此为不洁行为，公布已犯桑迦地谢萨”犯戒，则是因内容一致而形成的犯戒。其余案例也是如上解释。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种起显即指由身体与心意、言语与心意、身体言语与心意合起而现起的行为，包括业事、识别解脱、行为意向、世间不善业、身行、语行、不善心及苦感。
Duṭṭhullārocanasikkhāpadaṃ navamaṃ. · 粗恶语学处为第九。
10. Pathavīkhaṇanasikkhāpadavaṇṇanā十、掘地学处之解释
§86
86. Dasamasikkhāpade – jātā ca pathavī ajātā ca pathavīti imehi padehi jātapathaviñca ajātapathaviñca dasseti. Appapāsāṇādīsu appā pāsāṇā etthāti appapāsāṇāti evamattho daṭṭhabbo. Tattha muṭṭhippamāṇato upari pāsāṇāti veditabbā, muṭṭhippamāṇā sakkharā. Kathalāti kapālakhaṇḍāni. Marumbāti kaṭasakkharā. Vālikāti vālukāyeva. Yebhuyyena paṃsukāti tīsu koṭṭhāsesu dve koṭṭhāsā paṃsu, eko pāsāṇādīsu aññataro. Adaḍḍhāpīti uddhanapattapacanakumbhakārāvāpādivasena tathā tathā adaḍḍhā. Sā pana visuṃ natthi, suddhapaṃsuādīsu aññatarāva veditabbā. Yebhuyyenasakkharāti bahutarā sakkharā. Hatthikucchiyaṃ kira ekapacchipūraṃ āharāpetvā doṇiyaṃ dhovitvā pathaviyā yebhuyyena sakkharabhāvaṃ ñatvā sayaṃ bhikkhū pokkharaṇiṃ khaṇiṃsu. Yāni pana majjhe ‘‘appapaṃsu appamattikā’’ti dve padāni, tāni yebhuyyenapāsāṇādipañcakameva pavisanti tesaṃyeva hi dvinnaṃ pabhedadassanametaṃ. Sayaṃ khaṇati āpatti pācittiyassāti ettha pahāre pahāre pācittiyaṃ veditabbaṃ. Sakiṃ āṇatto bahukampi khaṇatīti sacepi sakaladivasaṃ khaṇati, āṇāpakassa ekaṃyeva pācittiyaṃ. Sace pana kusito hoti, punappunaṃ āṇāpetabbo. Taṃ āṇāpetvā khaṇāpentassa vācāya vācāya pācittiyaṃ. Ayaṃ tāva pāḷivaṇṇanā.
86. 第十戒文所说“有生地与无生地”，借此显示有生地与无生地的涵义。在细小石头等处，有小石头的含义，称作细小石。此处分“手掌大小以上”的石头，表示以手掌大小衡量的石头即为石。果核即为核，骨片即为骨片，沙粒就是沙粒。典型尘土中三种组成中，二种为尘土，一种为石。在河谷制陶与制瓶者中，亦有不同等级的土名。无尾矿者无此，有清净尘土等可辨别者，称之。数量众多的盐粒为较多的盐粒。如用手掌挖掘，壳子已满而放入船中，洗净后知晓其盐的性质，僧众由此开凿池塘。中间的两句话“细小尘土、细小沙粒”是这二者中砂石等成分的差异展现。亲自开凿即是犯巴吉帝亚罪，若为他人开凿整日，则犯一种巴吉帝亚罪。若因为饥渴，再次开凿，则也需犯巴吉帝亚罪。犯后应告知他人。此即巴利文释义。
Ayaṃ pana pāḷimuttakavinicchayo – ‘‘pokkharaṇiṃ khaṇā’’ti vadati, vaṭṭati. Khatāyeva hi pokkharaṇī nāma hoti, tasmā ayaṃ kappiyavohāro. Esa nayo ‘‘vāpiṃ taḷākaṃ āvāṭaṃ khaṇā’’tiādīsupi. ‘‘Imaṃ okāsaṃ khaṇa, imasmiṃ okāse pokkharaṇiṃ khaṇā’’ti vattuṃ pana na vaṭṭati. ‘‘Kandaṃ khaṇa, mūlaṃ khaṇā’’ti aniyāmetvā vattuṃ vaṭṭati. ‘‘Imaṃ valliṃ khaṇa, imasmiṃ okāse kandaṃ vā mūlaṃ vā khaṇā’’ti vattuṃ na vaṭṭati. Pokkharaṇiṃ sodhentehi yo kuṭehi ussiñcituṃ sakkā hoti tanukakaddamo, taṃ apanetuṃ vaṭṭati, bahalaṃ na vaṭṭati. Ātapena sukkhakaddamo phalati, tatra yo heṭṭhā pathaviyā asambaddho, tameva apanetuṃ vaṭṭati. Udakena gataṭṭhāne udakapappaṭako nāma hoti, vātappahārena calati, taṃ apanetuṃ vaṭṭati.
此处为巴利音节结论，谓“开凿池塘”，意指掘地。池塘即池水容器。因此称为合法行为。此亦可引申至“开凿水池、河槽、涵洞”等亦属合法。虽有“挖掘块茎、根株”等表述，但此不在讨论范围之内。凡用于清除池塘的水草和泥沙，细小颗粒可取出，此乃合法。大型石块则不合法。器械生锈时可用热沙摩擦擦拭，若下方土壤散乱，则允许清除。水中游离物称作水泥，风吹去水泥时亦合法可为之。
Pokkharaṇīādīnaṃ taṭaṃ bhijjitvā udakasāmantā patati, sace omakacātumāsaṃ ovaṭṭhaṃ, chindituṃ vā bhindituṃ vā vaṭṭati, cātumāsato uddhaṃ na vaṭṭati. Sace pana udakeyeva patati, deve atirekacātumāsaṃ ovaṭṭhepi udakeyeva udakassa patitattā vaṭṭati. Pāsāṇapiṭṭhiyaṃ soṇḍiṃ khaṇanti, sace tattha paṭhamameva sukhumarajaṃ patati, tañce devena ovaṭṭhaṃ hoti, cātumāsaccayena akappiyapathavīsaṅkhyaṃ gacchati. Udake pariyādiṇṇe soṇḍiṃ sodhentehi taṃ vikopetuṃ na vaṭṭati. Sace paṭhamameva udakena pūrati, pacchā rajaṃ patati, taṃ vikopetuṃ vaṭṭati. Tattha hi deve vassantepi udakeyeva udakaṃ patatīti. Piṭṭhipāsāṇe sukhumarajaṃ hoti, deve phusāyante allīyati, tampi cātumāsaccayena vikopetuṃ na vaṭṭati. Sace pana akatapabbhāre vammiko uṭṭhito hoti, yathāsukhaṃ vikopetuṃ vaṭṭati. Sace abbhokāse uṭṭhahati, omakacātumāsaṃ ovaṭṭhoyeva vaṭṭati. Rukkhādīsu āruḷhaupacikāmattikāyapi eseva nayo. Gaṇḍuppādagūthamūsikukkaragokaṇṭakādīsupi eseva nayo.
若掘开池塘堤岸使水流入池塘，池塘水流溢出四个月内不算违法，允许开凿或拆除堤岸，但超出四个月后不可为。若水流溅入水池附近，神天亦不会干涉；即使堤岸超过四个月，水仍旧留在池塘中。石块破壳挖掘，若初期投射轻细灰尘，神天则守护其范围，但四个月后会视作不合法土地。清理水中沙尘，神天不会干预灰尘掀起；若刚开始施加于水中，后面出现灰尘则会招致干扰。此时神天下雨，水滴落入池中。石块沙尘虽细微，但神天触摸后可见尘，尘亦不会造成四月后干扰。若螳螂在未成熟灰尘中出现，可自由干扰。若在表面出现，持续存在四个月内算合法。对树木等栖息地亦同理。对于洞穴、荆棘、树根等地，亦如上法理。
Gokaṇṭako nāma gāvīnaṃ khuracchinnakaddamo vuccati. Sace pana heṭṭhimatalena bhūmisambandho hoti, ekadivasampi na vaṭṭati. Kasitaṭṭhānepi naṅgalacchinnamattikāpiṇḍaṃ gaṇhantassa eseva nayo. Purāṇasenāsanaṃ hoti acchadanaṃ vā vinaṭṭhacchadanaṃ vā, atirekacātumāsaṃ ovaṭṭhaṃ jātapathavīsaṅkhyameva gacchati. Tato avasesaṃ chadaniṭṭhakaṃ vā gopānasīādikaṃ upakaraṇaṃ vā ‘‘iṭṭhakaṃ gaṇhāmi gopanasiṃ bhittipādaṃ padarattharaṇaṃ pāsāṇatthambhaṃ gaṇhāmī’’ti saññāya gaṇhituṃ vaṭṭati. Tena saddhiṃ mattikā patati, anāpatti. Bhittimattikaṃ gaṇhantassa pana āpatti. Sace yā yā atintā taṃ taṃ gaṇhāti, anāpatti.
名为“牛蹄”的指牛的蹄子割断的部分。若与下层土地相连，一天也不能转动。即使在砍柴处，携带被锄头割断的泥块，也同样不应该如此。旧的废置之处，无论是覆盖物还是无覆盖物，只能绕行超过四个月，绕行的长度相当于十二倍的胎儿地块。随后遗留的覆盖物或篱笆等器具，可以被视作“我算作篱笆的墙脚、踏石、石柱”，从而准许携带。由此与泥块一同落下，不犯戒律。携带墙脚泥块者则犯戒。如果携带超过上述范围的，就不犯戒律。
Antogehe mattikāpuñjo hoti, tasmiṃ ekadivasaṃ ovaṭṭhe gehaṃ chādenti, sace sabbo tinto cātumāsaccayena jātapathavīyeva. Athassa uparibhāgoyeva tinto, anto atinto, yattakaṃ tintaṃ taṃ kappiyakārakehi kappiyavohārena apanāmetvā sesaṃ yathāsukhaṃ vaḷañjetuṃ vaṭṭati. Udakena temetvā ekābaddhāyeva hi jātapathavī hoti, na itarāti.
屋内有泥块堆积，一天之内绕行时遮盖屋舍；若完全遮盖三个月余，则如同绕行胎儿地块。当其覆盖屋顶部分遮住三层时，若将多余部分挪走，以合法方式稍作改变，仍准许绕行。如遇水，将其团结堆成一块胎儿地块，也没有他法。
Abbhokāse mattikāpākāro hoti, atirekacātumāsaṃ ce ovaṭṭho jātapathavīsaṅkhyaṃ gacchati. Tattha laggapaṃsuṃ pana allahatthena chupitvā gahetuṃ vaṭṭati. Sace iṭṭhakapākāro hoti, yebhuyyenakathalaṭṭhāne tiṭṭhati, yathāsukhaṃ vikopetuṃ vaṭṭati. Abbhokāse ṭhitamaṇḍapatthambhaṃ ito cito ca sañcāletvā pathaviṃ vikopentena gahetuṃ na vaṭṭati, ujukameva uddharituṃ vaṭṭati. Aññampi sukkharukkhaṃ vā sukkhakhāṇukaṃ vā gaṇhantassa eseva nayo. Navakammatthaṃ pāsāṇaṃ vā rukkhaṃ vā daṇḍakehi uccāletvā pavaṭṭentā gacchanti, tattha pathavī bhijjati, sace suddhacittā pavaṭṭenti, anāpatti. Atha pana tena apadesena pathaviṃ bhinditukāmāyeva honti, āpatti. Sākhādīni kaḍḍhantānampi pathaviyaṃ dārūni phālentānampi eseva nayo.
屋外有堆晒的泥块，只要时间超过三个月，绕行长度达到十二倍胎儿地块。轻尘可以用掌掌掸掸收取。若是砖块堆放在相对平坦地面，允许自由移置。站立在外的石柱等物，任其挪动，均不应强行移开，仅可直提。轻木、轻草捆可携带。同理将新的石头、树木，用斧杖拔出并绕行作法，导致土地破裂只要心地清净，即使绕行无犯。如果以此妄图破坏土地，则犯戒。树枝被砍断以及砍断的树木样同理。
Pathaviyaṃ aṭṭhisūcikaṇṭakādīsupi yaṃkiñci ākoṭetuṃ vā pavesetuṃ vā na vaṭṭati. Passāvadhārāya vegena pathaviṃ bhindissāmīti evaṃ passāvampi kātuṃ na vaṭṭati, karontassa bhijjati, āpatti. Visamabhūmiṃ samaṃ karissāmīti sammuñjaniyā ghaṃsitumpi na vaṭṭati, vattasīseneva hi sammajjitabbaṃ. Keci kattarayaṭṭhiyā bhūmiṃ koṭṭenti, pādaṅguṭṭhakena vilikhanti, ‘‘caṅkamitaṭṭhānaṃ dassessāmā’’ti punappunaṃ bhūmiṃ bhindantā caṅkamanti, sabbaṃ na vaṭṭati. Vīriyasampaggahatthaṃ pana samaṇadhammaṃ karontena suddhacittena caṅkamituṃ vaṭṭati, ‘‘hatthaṃ dhovissāmā’’ti pathaviyaṃ ghaṃsanti, na vaṭṭati. Aghaṃsantena pana allahatthaṃ pathaviyaṃ ṭhapetvā rajaṃ gahetuṃ vaṭṭati. Keci kaṇḍukacchuādīhi ābādhikā chinnataṭādīsu aṅgapaccaṅgāni ghaṃsanti na vaṭṭati.
不允许用石棍、骨刺等东西刺入或打入土地。即使是为筑堤坝，也不准挖破土地，因挖破者为犯戒。修改不平整土地，也不可通过撞击方法。某些人用工具耕地，用脚趾在地上刻写“显露足迹处”，一遍遍破坏土地边走边刻划，不准如此。奋发和心地清净者修持阿拉汉道法，边走边擦地，不得破坏土地。恶意擦地者将灰尘掸落，允许。有人用球皮等软器折磨四肢，不准。
§87
87.Khaṇati vā khaṇāpeti vāti antamaso pādaṅguṭṭhakenapi sammajjanīsalākāyapi sayaṃ vā khaṇati, aññena vā khaṇāpeti. Bhindati vā bhedāpeti vāti antamaso udakampi chaḍḍento sayaṃ vā bhindati, aññena vā bhindāpeti. Dahati vā dahāpeti vāti antamaso pattampi pacanto sayaṃ vā dahati, aññena vā dahāpeti. Yattakesu ṭhānesu aggiṃ deti vā dāpeti vā tattakāni pācittiyāni. Pattaṃ pacantenapi hi pubbe pakkaṭṭhāneyeva hi pacitabbo. Adaḍḍhāya pathaviyā aggiṃ ṭhapetuṃ na vaṭṭati. Pattapacanakapālassa pana upari aggiṃ ṭhapetuṃ vaṭṭati. Dārūnaṃ upari ṭhapeti , so aggi tāni dahanto gantvā pathaviṃ dahati, na vaṭṭati. Iṭṭhakakapālādīsupi eseva nayo.
“掘”是指用脚趾等适当工具掘土或挖土，可以自己掘，也可让别人掘。破坏、分裂是指用手或他物破坏土地，或者把水浇开，可以自己或让别人做。烧是指燃火烤熟土地，也可自己烧或让别人烧。某些地方点火或焚烧，为戒净事。烧地之时必须预先明确所烧之处。不允许持火点地，但允许在烧火锅等器具底部置火。若将火置于木头上，因火烧木头而导致土地着火，则不允许。砖块等物处同理。
Tatrāpi hi iṭṭhakādīnaṃyeva upari ṭhapetuṃ vaṭṭati. Kasmā? Tesaṃ anupādānattā. Na hi tāni aggissa upādānasaṅkhyaṃ gacchanti. Sukkhakhāṇusukkharukkhādīsupi aggiṃ dātuṃ na vaṭṭati. Sace pana pathaviṃ appattameva nibbāpetvā gamissāmīti deti, vaṭṭati. Pacchā nibbāpetuṃ na sakkoti, avisayattā anāpatti. Tiṇukkaṃ gahetvā gacchanto hatthe ḍayhamāne bhūmiyaṃ pāteti, anāpatti. Patitaṭṭhāneyeva upādānaṃ datvā aggiṃ kātuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Daḍḍhapathaviyā ca yattakaṃ ṭhānaṃ usumāya anugataṃ, sabbaṃ vikopetuṃ vaṭṭatīti tattheva vuttaṃ. Yo pana ajānanako bhikkhu araṇīsahitena aggiṃ nibbattetvā hatthena ukkhipitvā ‘‘kiṃ karomī’’ti vadati, ‘‘jālehī’’ti vattabbo, ‘‘hattho ḍayhatī’’ti vadati, ‘‘yathā na ḍayhati tathā karohī’’ti vattabbo. ‘‘Bhūmiyaṃ pātehī’’ti pana na vattabbo. Sace hatthe ḍayhamāne pāteti ‘‘pathaviṃ dahissāmī’’ti apātitattā anāpatti. Patitaṭṭhāne pana aggiṃ kātuṃ vaṭṭatīti kurundiyaṃ vuttaṃ.
烧火可以在砖块等物的上方燃烧，为何如此？因其无着，非执着于火。干草和干木芯上不准点火。如果要点火用以暂时熄灭土地，若确实要熄灭，也允许。若不能后来熄灭，则因无故犯戒。折草带绕行时掉落土块不犯戒。生火处若掉落土地，曾有大神之说，若地受热，允许一切破坏。无知的比库在火边点火后用手打火说“我该如何？”，应责备他说“不要玩火”，若说“手打火”，则责备说“如不能打火，莫打火”。绝不能说“打着土地之外”，若打火时手散落火苗说“我会点燃土地”，因非打到土地，不犯戒。若在落下处点火，则为愚痴之语。
§88
88.Anāpatti imaṃ jānātiādīsu ‘‘imassa thambhassa āvāṭaṃ jāna, mahāmattikaṃ jāna, thusamattikaṃ jāna, mahāmattikaṃ dehi, thusamattikaṃ dehi, mattikaṃ āhara, paṃsuṃ āhara, mattikāya attho, paṃsunā attho, imassa thambhassa āvāṭaṃ kappiyaṃ karohi, imaṃ mattikaṃ kappiyaṃ karohi, imaṃ paṃsuṃ kappiyaṃ karohī’’ti evamattho veditabbo.
第八十八条。从『知晓不犯戒律等』起，应了知此柱墙包括以下内容：『晓知此柱之泥土包裹，晓知大泥块与细泥块，能区分大泥块与细泥块，领取泥土，领取细土，泥块可以作用途，细土可以作用途。须使此柱墙的包裹可作使用，使此泥土可作使用，使此细土可作使用。』此义当如此理解。
Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa kattaradaṇḍena vā āhacca āhacca gacchantassa pathavī bhijjati, sā ‘‘tena bhindissāmī’’ti evaṃ sañcicca abhinnattā asañcicca bhinnā nāma hoti. Iti asañcicca bhindantassa anāpatti. Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā kattarayaṭṭhiyā vā pathaviṃ vilikhanto tiṭṭhati, evaṃ asatiyā vilikhantassa vā bhindantassa vā anāpatti. Ajānantassāti antogehe ovaṭṭhaṃ channaṃ pathaviṃ ‘‘akappiyapathavī’’ti na jānāti, ‘‘kappiyapathavī’’ti saññāya vikopeti, ‘‘khaṇāmi bhindāmi dahāmī’’ti vā na jānāti , kevalaṃ saṅgopanatthāya khaṇittādīni vā ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, evaṃ ajānantassa anāpatti. Sesaṃ uttānameva.
所谓不破坏者是指石头、树木等被动用刀杖等器械刨掘时，土地被穿破，若对此心中意念说「我要破坏它」，此即为破坏，反之则非破坏。故意破坏者不犯戒罪。不真实罪是指故意与他人一同说谎，或用脚趾甲等刻画或用刀杖在土地上划写者，不犯戒罪。无知罪是指在屋檐下被遮蔽的土地不知道是禁用土地而误用，以为是可用土地，心无烦恼，也不晓知「我挖掘、破坏、焚烧」此行为，仅因隐蔽需要按捺欲行挖掘等，或用燃烧的手触火者，也是无知罪不犯戒。以上皆是分门别类的解释。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
三种产生者：即由身产生、由心产生、由身心产生。行事、分别的解脱、心意所为、造作的分别、身业、语业、三心、三苦感即是此义。
Pathavīkhaṇanasikkhāpadaṃ dasamaṃ. · 掘地学处为第十。
Samatto vaṇṇanākkamena musāvādavaggo paṭhamo. · 以字母次第完成妄语品第一。
2. Bhūtagāmavaggo
2. 植物品
1. Bhūtagāmasikkhāpadavaṇṇanā一、有生命植物学处释
§89
89. Senāsanavaggassa paṭhamasikkhāpade – anādiyantoti tassā vacanaṃ agaṇhanto. Dārakassa bāhuṃ ākoṭesīti ukkhittaṃ pharasuṃ niggahetuṃ asakkonto manussānaṃ cakkhuvisayātīte mahārājasantikā laddhe rukkhaṭṭhakadibbavimāne nipannassa dārakassa bāhuṃ thanamūleyeva chindi. Na kho metaṃ patirūpantiādimhi ayaṃ saṅkhepavaṇṇanā – himavante kira pakkhadivasesu devatāsannipāto hoti, tattha rukkhadhammaṃ pucchanti – ‘‘tvaṃ rukkhadhamme ṭhitā na ṭhitā’’ti? Rukkhadhammo nāma rukkhe chijjamāne rukkhadevatāya manopadosassa akaraṇaṃ. Tattha yā devatā rukkhadhamme aṭṭhitā hoti, sā devatāsannipātaṃ pavisituṃ na labhati. Iti sā devatā imañca rukkhadhamme aṭṭhānapaccayaṃ ādīnavaṃ addasa, bhagavato ca sammukhā sutapubbadhammadesanānusārena tathāgatassa chaddantādikāle pubbacaritaṃ anussari. Tenassā etadahosi – ‘‘na kho metaṃ patirūpaṃ…pe… voropeyya’’nti. Yaṃnūnāhaṃ bhagavato etamatthaṃ āroceyyanti idaṃ panassā ‘‘ayaṃ bhikkhu sapitiko putto, addhā bhagavā imaṃ imassa ajjhācāraṃ sutvā mariyādaṃ bandhissati, sikkhāpadaṃ paññapessatī’’ti paṭisañcikkhantiyā ahosi. Sacajja tvaṃ devateti sace ajja tvaṃ devate. Pasaveyyāsīti janeyyāsi uppādeyyāsi. Evañca pana vatvā bhagavā taṃ devataṃ saññāpento –
第八十九条 关于军营章节第一戒的释义——『不应起始』此语不可直取。指童子因不能拔起插入根部的斧头遮住手臂，故断折手臂于根处。此事无异于过去诸记简略说法——喜马拉雅山春秋季节诸天群集，彼时众天问树神曰：“你是否立于树神法相？”所谓树神即树折断时为树神心念所摄。若有天立于树神之法，则不能进入众天集会。彼树神于此法相因缘见到险难，依佛初转法轮时所说先行事迹而思惟，情形是：“不可破坏……”。佛告曰：“若要讲此义……若今说‘此比库为父之子’，世尊听闻此修行必持戒严谨……”如是思惟，以此示其为树神。
‘‘Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;
“若怒火熊熊燃烧，犹如阻车于路；
Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano’’ti. (dha. pa. 222);
我说他是驾驭马车的，那是其他人获得辐射光芒者之义。
Imaṃ gāthamabhāsi. Gāthāpariyosāne sā devatā sotāpattiphale patiṭṭhāsi. Puna bhagavā sampattaparisāya dhammaṃ desento –
以上为一偈所说。在偈末，那位天神于初果声闻果果位中现身。继而世尊对具足众会述法说：
‘‘Yo uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi;
“若有人能制伏已生之忿怒，如以解毒良药消除剧毒；
So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇa’’nti. (su. ni. 1);
此比库便舍弃彼岸之念，犹如老蛇脱去其陈旧之皮。”
Imaṃ gāthamabhāsi. Tatra paṭhamagāthā dhammapade saṅgahaṃ āruḷhā, dutiyā suttanipāte, vatthu pana vinayeti. Atha bhagavā dhammaṃ desentoyeva tassā devatāya vasanaṭṭhānaṃ āvajjanto patirūpaṃ ṭhānaṃ disvā ‘‘gaccha, devate, asukasmiṃ okāse rukkho vivitto, tasmiṃ upagacchā’’ti āha. So kira rukkho na āḷaviraṭṭhe, jetavanassa antoparikkhepe, yassa devaputtassa pariggaho ahosi, so cuto; tasmā ‘‘vivitto’’ti vutto. Tato paṭṭhāya ca pana sā devatā sammāsambuddhato laddhaparihārā buddhupaṭṭhāyikā ahosi. Yadā devatāsamāgamo hoti, tadā mahesakkhadevatāsu āgacchantīsu aññā appesakkhā devatā yāva mahāsamuddacakkavāḷapabbatā tāva paṭikkamanti. Ayaṃ pana attano vasanaṭṭhāne nisīditvāva dhammaṃ suṇāti. Yampi paṭhamayāme bhikkhū pañhaṃ pucchanti, majjhimayāme devatā, taṃ sabbaṃ tattheva nisīditvā suṇāti. Cattāro ca mahārājānopi bhagavato upaṭṭhānaṃ āgantvā gacchantā taṃ devataṃ disvāva gacchanti.
此偈言说完毕。此中第一偈汇总法句经，第二偈归入经集中的语句，内容却是制伏忿怒。然后世尊说法时，彼天神邀请领会之处，示现合适之台座，说：“去吧，天神！于病痛之际，有树独处，往彼处过去。”此树非阿拉维乡所近，乃在揭林外栅栏边，曾有天子握持其枝，今已枯死，故称“独处”。此地作为道场，天神悉心护理，护持佛法。每当众天聚集，当大神天来临时，诸般别天顺序远遁至南海大海及环山之地。唯于其所常坐之处，专心听法。初时比库问难，中时天神专注听受。四大王天亦亲近世尊，见天神去处即往那处而去。
§90
90.Bhūtagāmapātabyatāyāti ettha bhavanti ahuvuñcāti bhūtā; jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho. Gāmoti rāsi; bhūtānaṃ gāmoti bhūtagāmo; bhūtā eva vā gāmo bhūtagāmo; patiṭṭhitaharitatiṇarukkhādīnametaṃ adhivacanaṃ. Pātabyassa bhāvo pātabyatā; chedanabhedanādīhi yathāruci paribhuñjitabbatāti attho. Tassā bhūtagāmapātabyatāya; nimittatthe bhummavacanaṃ, bhūtagāmapātabyatāhetu, bhūtagāmassa chedanādipaccayā pācittiyanti attho.
“地居村落驱逐”者，谓此处存有生者；生者生长，已生者增长。村邑谓大量群聚事物。由生者聚集亦谓地居村落。驱逐者即驱除伤害树木等生物等事。此语涵义为“地居村落驱逐”为事由。生长村落驱逐缘起，由其驱逐诸生事因缘故，谓此乃惩戒罪仪条款。
§91
91. Idāni taṃ bhūtagāmaṃ vibhajitvā dassento bhūtagāmo nāma pañca bījajātānītiādimāha. Tattha bhūtagāmo nāmāti bhūtagāmaṃ uddharitvā yasmiṃ sati bhūtagāmo hoti, taṃ dassetuṃ ‘‘pañca bījajātānī’’ti āhāti aṭṭhakathāsu vuttaṃ. Evaṃ santepi ‘‘yāni vā panaññānipi atthi mūle jāyantī’’tiādīni na samenti. Na hi mūlabījādīni mūlādīsu jāyanti, mūlādīsu jāyamānāni pana tāni bījākatāni, tasmā evamettha vaṇṇanā veditabbā – bhūtagāmo nāmāti vibhajitabbapadaṃ. Pañcāti tassa vibhāgaparicchedo. Bījajātānīti paricchinnadhammanidassanaṃ. Tassattho – bījehi jātāni bījajātāni; rukkhādīnametaṃ adhivacanaṃ. Aparo nayo – bījāni ca tāni vijātāni ca pasūtāni nibbattapaṇṇamūlānīti bījajātāni. Etena allavālikādīsu ṭhapitānaṃ nibbattapaṇṇamūlānaṃ siṅgiverādīnaṃ saṅgaho kato hoti.
现在关于称呼植物林地为“植物林地即有五种种子所生成”之说，已有详细说明。所谓“植物林地”意指提起那个植物林地时，念及该林地中所含的种子，即说“有五种种子所生成”，此义在注疏中已有阐述。即便如此，也未说“或是其他种类亦有所生于根部”，因为种子（或根本）不是从根部生起的，那些从根部生出的才是种子所生的部分。因此此处应理解为植物林地名称所指的是该地被划分的状态。所谓“五种”，是对其分类的说明；“种子所生”即指分割体现的事物。本意是指以种子产生的，诸如树木之类的植物。另一说法是种子及其未生状态，或是由种子所生的嫩芽、幼叶、根等，统称“种子所生”。因此，在诸如芦苇等植被构成的林地中，所包含的嫩芽、幼叶与根，均归入“种子所生”的范畴，由此构成该林地的总和。
Idāni yehi bījehi jātattā rukkhādīni bījajātānīti vuttāni, tāni dassento ‘‘mūlabīja’’ntiādimāha. Tesaṃ uddeso pākaṭo eva. Niddese yāni vā panaññānipi atthi mūle jāyanti mūle sañjāyantīti ettha bījato nibbattena bījaṃ dassitaṃ , tasmā evamettha attho daṭṭhabbo, yāni vā panaññānipi atthi āluvakaserukamaluppalapuṇḍarīkakuvalayakandapāṭalimūlādibhede mūle gacchavallirukkhādīni jāyanti sañjāyanti, tāni yamhi mūle jāyanti ceva sañjāyanti ca tañca, pāḷiyaṃ vuttaṃ haliddādi ca sabbampi etaṃ mūlabījaṃ nāma. Eseva nayo khandhabījādīsu. Yevāpanakakhandhabījesu panettha ambāṭakaindasālanuhīpāḷibhaddakaṇikārādīni khandhabījāni, amūlavalli caturassavallikaṇavīrādīni phaḷubījāni makacisumanajayasumanādīni aggabījāni, ambajambūpanasaṭṭhiādīni bījabījānīti daṭṭhabbāni.
现今讲到“由种子生起的树等称为种子所生”，就是那些均是由种子生成的植物，称作“根与种子”。其含意十分明显。注释中所言“其它种类亦有生于根部”是指以种子形成的幼芽、根、茎、花、莲、荷叶及芦苇根等多样化的根部分开分类的根部分。这些由根部生起且得以成长的，是属于根的部分。巴利文中“根的种子”同时涵盖了诸如细枝、胫枝、绿枝、藤蔓、蔓草等的种子之意，这些都是可分类的出于种子而生的各类植物部分。由此说明了“根部分类”下，亦包含了由种子衍生的诸多构成元素。
§92
92. Idāni yaṃ vuttaṃ ‘‘bhūtagāmapātabyatāya pācittiya’’nti tattha saññāvasena āpattānāpattibhedaṃ pātabyatābhedañca dassento bīje bījasaññītiādimāha. Tattha yathā ‘‘sālīnaṃ cepi odanaṃ bhuñjatī’’tiādīsu (ma. ni. 1.76) sālitaṇḍulānaṃ odano ‘‘sālīnaṃ odano’’ti vuccati, evaṃ bījato sambhūto bhūtagāmo ‘‘bīja’’nti vuttoti veditabbo. Yaṃ pana ‘‘bījagāmabhūtagāmasamārambhā paṭivirato’’tiādīsu (dī. ni. 1.10) vuttaṃ bhūtagāmaparimocanaṃ katvā ṭhapitaṃ bījaṃ, taṃ dukkaṭavatthu. Atha vā yadetaṃ ‘‘bhūtagāmo nāmā’’ti sikkhāpadavibhaṅgassa ādipadaṃ, tena saddhiṃ yojetvā yaṃ bījaṃ bhūtagāmo nāma hoti, tasmiṃ bīje bījasaññī satthakādīni gahetvā sayaṃ vā chindati aññena vā chedāpeti, pāsāṇādīni gahetvā sayaṃ vā bhindati aññena vā bhedāpeti, aggiṃ upasaṃharitvā sayaṃ vā pacati aññena vā pacāpeti, āpatti pācittiyassāti evamettha attho veditabbo. Yathārutaṃ pana gahetvā bhūtagāmavinimuttassa bījassa chindanādibhedāya pātabyatāya pācittiyaṃ na vattabbaṃ.
现在关于“植物林地因物质破坏而起的惩戒”，此处从有执观念的角度讲述犯戒与非犯戒之别，即以种子和种子之所生为名的概念解释。比如经文说“稻谷所食为饭”，实际上指稻谷所生成的饭粒就称作“稻饭”，同理由种子所生的植物林地也称之为“种子”。而“断绝植物林地的开始”之语，是指破坏该种子而引起惩戒，属于不善行为（恶事）。又若将“植物林地名称”和戒律条文结合，所称的种子植物林地指的是能被持有、破坏等的具体对象。在该种子中，持有者可能自己割断或由他人割断，或持有并燃烧、自己烧毁或由他人焚烧，皆为犯戒行为。依教义，虽然持有该种子，但在未发生割断等恶行时，则不应视为犯戒。
Ayañhettha vinicchayakathā – bhūtagāmaṃ vikopentassa pācittiyaṃ bhūtagāmaparimocitaṃ pañcavidhampi bījagāmaṃ vikopentassa dukkaṭaṃ. Bījagāmabhūtagāmo nāmesa atthi udakaṭṭho, atthi thalaṭṭho . Tattha udakaṭṭho sāsapamattikā tilabījakādibhedā sapaṇṇikā apaṇṇikā ca sabbā sevālajāti antamaso udakapappaṭakaṃ upādāya ‘‘bhūtagāmo’’ti veditabbo. Udakapappaṭako nāma upari thaddho pharusavaṇṇo, heṭṭhā mudu nīlavaṇṇo hoti. Tattha yassa sevālassa mūlaṃ orūhitvā pathaviyaṃ patiṭṭhitaṃ, tassa pathavī ṭhānaṃ. Yo udake sañcarati, tassa udakaṃ. Pathaviyaṃ patiṭṭhitaṃ yattha katthaci vikopentassa uddharitvā vā ṭhānantaraṃ saṅkāmentassa pācittiyaṃ. Udake sañcarantaṃ vikopentasseva pācittiyaṃ. Hatthehi pana ito cito ca viyūhitvā nhāyituṃ vaṭṭati, sakalañhi udakaṃ tassa ṭhānaṃ. Tasmā na so ettāvatā ṭhānantaraṃ saṅkāmito hoti. Udakato pana udakena vinā sañcicca ukkhipituṃ na vaṭṭati, udakena saddhiṃ ukkhipitvā puna udake pakkhipituṃ vaṭṭati. Parissāvanantarena nikkhamati, kappiyaṃ kārāpetvāva udakaṃ paribhuñjitabbaṃ. Uppalinīpaduminīādīni jalajavallitiṇāni udakato uddharantassa vā tattheva vikopentassa vā pācittiyaṃ. Parehi uppāṭitāni vikopentassa dukkaṭaṃ. Tāni hi bījagāme saṅgahaṃ gacchanti. Tilabījakasāsapamattakasevālopi udakato uddhato amilāto aggabījasaṅgahaṃ gacchati. Mahāpaccariyādīsu ‘‘anantakatilabījakaudakapappaṭakādīni dukkaṭavatthukānī’’ti vuttaṃ, tattha kāraṇaṃ na dissati. Andhakaṭṭhakathāyaṃ ‘‘sampuṇṇabhūtagāmo na hoti, tasmā dukkaṭa’’nti vuttaṃ, tampi na sameti, bhūtagāme hi pācittiyaṃ, bījagāme dukkaṭaṃ vuttaṃ. Asampuṇṇabhūtagāmo nāma tatiyo koṭṭhāso neva pāḷiyaṃ na aṭṭhakathāsu āgato. Atha etaṃ bījagāmasaṅgahaṃ gacchissatīti , tampi na yuttaṃ, abhūtagāmamūlattā tādisassa bījagāmassāti. Apica ‘‘garukalahukesu garuke ṭhātabba’’nti etaṃ vinayalakkhaṇaṃ.
这里的结论是，破坏植物林地本身会犯巴吉帝亚戒，而破坏种子林地则属不善行为。所谓的植物林地包含湿润地和旱地。湿润地指诸如茅草、泥土、芝麻种子等种类混杂的湿润土地，覆盖着如皮厚壳薄的嫩枝和各种水生植物，统称为“植物林地”。水生植物指的是上部坚硬粗糙，底部柔软青蓝之物。茎部着地且生长于土地上的称为土地场所，水中的则称为水域。若有人破坏土地上某处或围栏，构成犯戒。破坏水中水生植物的也犯戒。用手指按摩和清洗植物林地，这是日常活动，不算破坏植物林地。破坏时必须达到构成犯戒的条件。不能因在水中运动就算是多处破坏，水生植物不会无水无法生存，用水保护或移动是允许的。莲花和荷花等水生植物，捡起或破坏都会犯戒。其他未开花的植物被破坏属于不善恶事。多种泥土植物种子林地都有此说，重要经论明确说“无量芝麻种子和水生植物等，属于不善之物”，原因未详。注疏说“不是完备植物林地故是恶事”之论说不成立，植物林地上犯戒属实，种子林地上是恶事尚属妥当。不完整植物林地为第三类，巴利典籍及注疏未曾提及。后来有人说种子林地应包括不完整的植物林地根部，欲以此诠释戒律。又有“应放重物于轻物上以示戒律特征”一说。
Thalaṭṭhe – chinnarukkhānaṃ avasiṭṭho haritakhāṇu nāma hoti. Tattha kakudhakarañjapiyaṅgupanasādīnaṃ khāṇu uddhaṃ vaḍḍhati, so bhūtagāmena saṅgahito. Tālanāḷikerādīnaṃ khāṇu uddhaṃ na vaḍḍhati, so bījagāmena saṅgahito. Kadaliyā pana aphalitāya khāṇu bhūtagāmena saṅgahito, phalitāya bījagāmena. Kadalī pana phalitā yāva nīlapaṇṇā, tāva bhūtagāmeneva saṅgahitā, tathā phalito veḷu. Yadā pana aggato paṭṭhāya sussati, tadā bījagāmena saṅgahaṃ gacchati. Katarabījagāmena? Phaḷubījagāmena. Kiṃ tato nibbattati? Na kiñci. Yadi hi nibbatteyya, bhūtagāmeneva saṅgahaṃ gaccheyya. Indasālādirukkhe chinditvā rāsiṃ karonti, kiñcāpi rāsikatadaṇḍakehi ratanappamāṇāpi sākhā nikkhamanti, bījagāmeneva saṅgahaṃ gacchanti. Tattha maṇḍapatthāya vā vatiatthāya vā valliāropanatthāya vā bhūmiyaṃ nikhaṇanti, mūlesu ceva paṇṇesu ca niggatesu puna bhūtagāmasaṅkhyaṃ gacchanti. Mūlamattesu pana paṇṇamattesu vā niggatesu bījagāmena saṅgahitā eva.
旱地是指砍伐树木后剩下的残留物，如青苔绿叶之类。此地有岩质土壤及泥土之分，岩质土壤指以表层粘土、芝麻种子等组成，有的带叶，有的不带叶，涵盖所有软弱嫩枝，及最后的湿润土地基，被定义为“植物林地”。湿润土地基包括上部坚硬粗糙，底部柔软青蓝的构造。植物基部插入土地并扎根于地下，为土地之处。水生植物活动于水中。若破坏土地上的幼芽或枝叶，或移开土地上的不同部位，会犯戒。破坏水中生物同样犯戒。手部弄散或用力清洗是不算破坏。水生植物不在无水处不能生存，通过使用水生植物栖息的水来维持是可以接受的。诸如莲花和水生植物等的种子林地，拾取或破坏则为犯戒。被他人揭开或折断也是恶事。种子林地中的种子互相组合固定在一起形成整体。芝麻种子、小茎、柔弱枝叶虽生于水中，也是重要的种子林地构成部分。长篇经论中说“无数的芝麻种子和水生植物等，都是恶事之所”，但未说明缘由。注疏里对此无异议。植物林地不完整的说法并不合理。破坏植物林地犯戒，而破坏种子林地是恶事是符合正理的。在巴利文及注释中无提及不完整植物林地的第三分类。有人想以种子林地涵盖不完整植物林地根部来解释，有种“重物应立于轻物上”的律例作为佐证。
Yāni kānici bījāni pathaviyaṃ vā udakena siñcitvā ṭhapitāni, kapālādīsu vā allapaṃsuṃ pakkhipitvā nikkhittāni honti, sabbāni mūlamatte paṇṇamatte vā niggatepi bījāniyeva. Sacepi mūlāni ca upari aṅkuro ca niggacchati, yāva aṅkuro harito na hoti, tāva bījāniyeva. Muggādīnaṃ pana paṇṇesu uṭṭhitesu vīhiādīnaṃ vā aṅkure harite nīlapaṇṇavaṇṇe jāte bhūtagāmasaṅgahaṃ gacchanti. Tālaṭṭhīnaṃ paṭhamaṃ sūkaradāṭhā viya mūlaṃ niggacchati. Niggatepi yāva upari pattavaṭṭi na niggacchati, tāva bījagāmoyeva. Nāḷikerassa tacaṃ bhinditvā dantasūci viya aṅkuro niggacchati , yāva migasiṅgasadisā nīlapattavaṭṭi na hoti, tāva bījagāmoyeva. Mūle aniggatepi tādisāya pattavaṭṭiyā jātāya amūlakabhūtagāme saṅgahaṃ gacchati.
任何被埋入土壤或浸润水中的种子，包括掉落于树枝或枝叶上的种子，都属于种子林地。即便种子所生的幼芽萌发，只要幼芽尚未变绿，有生长期，种子仍然属于林地种子。以蘑菇叶子上的叶片来说，若发芽成绿色的水稻等植物，也计入植物林地。相反，像棕榈树叶折断长出新芽时，若尚未长成叶，仍属于种子林地。若幼芽长成青绿叶时，才转为植物林地归属。泥浆中与芦苇等埃及草植物一同的青绿稻叶亦属植物林地。芦苇叶的第一片如猪蹄状叶掉落即为根部分离。落叶未超过使用范围，仍归属于种子林地。椰子叶破损脱落时，若新芽未长成绿叶，也算作种子林地。若超过此状态则算是无根植物林地，即不属种子林地。
Ambaṭṭhiādīni vīhiādīhi vinicchinitabbāni. Vandākā vā aññā vā yā kāci rukkhe jāyitvā rukkhaṃ ottharati, rukkhova tassā ṭhānaṃ, taṃ vikopentassa vā tato uddharantassa vā pācittiyaṃ. Ekā amūlikā latā hoti, aṅguliveṭhako viya vanappagumbadaṇḍake veṭheti, tassāpi ayameva vinicchayo. Gehamukhapākāravedikācetiyādīsu nīlavaṇṇo sevālo hoti, yāva dve tīṇi pattāni na sañjāyanti tāva aggabījasaṅgahaṃ gacchati . Pattesu jātesu pācittiyavatthu. Tasmā tādisesu ṭhānesu sudhālepampi dātuṃ na vaṭṭati. Anupasampannena littassa uparisnehalepo dātuṃ vaṭṭati. Sace nidāghasamaye sukkhasevālo tiṭṭhati, taṃ sammuñjanīādīhi ghaṃsitvā apanetuṃ vaṭṭati. Pānīyaghaṭādīnaṃ bahi sevālo dukkaṭavatthu, anto abbohāriko. Dantakaṭṭhapūvādīsu kaṇṇakampi abbohārikameva. Vuttañhetaṃ – ‘‘sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā’’ti (mahāva. 66).
应当详细分别玉米等和谷类等各种植物。凡是从树上长出、附着于树上并支撑树木的，无论是藤枝还是别的，若毁坏了该处或将其拔除，即犯过失。某些无根藤蔓状植物，像缠绕在林中柱子上一样附着，亦属此种分别范畴。在房屋门口、檐廊、祭坛等处，有蓝色苔藓，若在不出现两三片叶之前，就持续留存，即涉及造种不善的罪障。叶上新生者，均为过失之因。故于此类处不宜施予净水涂抹。若非亲近的人，所涂布的涂料，也不应给予。若于干燥时有污点存在，应以染色剂等擦拭去除。容器外部污点属于不善之处，内则应洁净。若牙签、木棒等附属物出现污秽，亦属不可。经论中言：“若围墙因做粗糙工作而有裂痕，须采取抹泥壅止之，否则有所犯乱。”
Pāsāṇajātipāsāṇadaddusevālaseleyyakādīni aharitavaṇṇāni apattakāni ca dukkaṭavatthukāni. Ahicchattakaṃ yāva makuḷaṃ hoti, tāva dukkaṭavatthu. Pupphitakālato paṭṭhāya abbohārikaṃ. Allarukkhato pana ahicchattakaṃ gaṇhanto rukkhattacaṃ vikopeti, tasmā tattha pācittiyaṃ. Rukkhapappaṭikāyapi eseva nayo. Yā pana indasālakakudhādīnaṃ pappaṭikā rukkhato muccitvā tiṭṭhati, taṃ gaṇhantassa anāpatti. Niyyāsampi rukkhato muccitvā ṭhitaṃ sukkharukkhe vā laggaṃ gaṇhituṃ vaṭṭati. Allarukkhato na vaṭṭati. Lākhāyapi eseva nayo. Rukkhaṃ cāletvā paṇḍupalāsaṃ vā pariṇatakaṇikārādipupphaṃ vā pātentassa pācittiyameva. Hatthakukkuccena mudukesu indasālanuhīkhandhādīsu vā tatthajātakatālapaṇṇādīsu vā akkharaṃ chindantassāpi eseva nayo.
石头类或类似粗大块状石块的附着物，若为污秽脏物，则属不善之处。大觞菌类及其分枝至蕈盖处，均属不善之物。若致霉的苔藓尚处嫩荫，则仍属污秽。因被苔藓覆盖，毁坏树皮者，属过失。树皮上产生的寄生苔藓，亦依此理。若寄生苔藓破裂脱落后仍存于树干上，净树或枯树上均可采集，但枯树上不可。此规矩在树枝上同样适用。若类似印度苦楝及侧枝悬叶等寄生苔藓从树上脱落而并未采集，则毁坏者不犯过失。吊挂树枝并未采集，但附着坚固，则仍可采集。枯树上则不可。此律例亦适用于柳条类。若移动树木而致果实凋落、花朵或成熟的果实落下，则须负过失。若象鼻虫类及树木叶片、花朵等上所生的干木虫蛹等被掐断，也属此理。
Sāmaṇerānaṃ pupphaṃ ocinantānaṃ sākhaṃ onāmetvā dātuṃ vaṭṭati. Tehi pana pupphehi pānīyaṃ na vāsetabbaṃ. Pānīyavāsatthikena sāmaṇeraṃ ukkhipitvā ocināpetabbāni. Phalasākhāpi attanā khāditukāmena na onāmetabbā. Sāmaṇeraṃ ukkhipitvā phalaṃ gāhāpetabbaṃ. Yaṃkiñci gacchaṃ vā lataṃ vā uppāṭentehi sāmaṇerehi saddhiṃ gahetvā ākaḍḍhituṃ na vaṭṭati. Tesaṃ pana ussāhajananatthaṃ anākaḍḍhantena kaḍḍhanākāraṃ dassentena viya agge gahetuṃ vaṭṭati. Yesaṃ rukkhānaṃ sākhā ruhati, tesaṃ sākhaṃ makkhikābījanādīnaṃ atthāya kappiyaṃ akārāpetvā gahitaṃ tace vā patte vā antamaso nakhenapi vilikhantassa dukkaṭaṃ. Allasiṅgiverādīsupi eseva nayo. Sace pana kappiyaṃ kārāpetvā sītale padese ṭhapitassa mūlaṃ sañjāyati, uparibhāge chindituṃ vaṭṭati. Sace aṅkuro jāyati, heṭṭhābhāge chindituṃ vaṭṭati. Mūle ca nīlaṅkure ca jāte na vaṭṭati.
允许沙玛内拉采集摇落的花朵，但不可摘取树枝。虽然采得落花，但不可用其容器盛水。若因盛水而破坏其花，则不可对沙玛内拉施加惩罚。果枝亦不可随自己意愿摘取。应先掐断果枝给沙玛内拉。若沙玛内拉摘断攀爬的草本植物或藤蔓，不能与其合力拉扯，亦不可强行拉断。为激励他们，若不拉却示意欲拉断的样子，可予允许。树枝上若生有蜂巢、蜜蜂卵等，为保护蜂巢可允许摘除，但在叶片、树干或花蕾上留下蜂巢时，昆虫被害即为不善。对于懒汉路过羊肠小道的情况亦同理。若摘除蜂巢后将其置于凉爽之处，枝条萌生新芽，则可以在枝条上端剪断；若有芽萌发，则须在芽下方剪断。根部及新芽处出现时，则不允许剪断。
Chindati vā chedāpeti vāti antamaso sammuñjanosalākāyapi tiṇāni chindissāmīti bhūmiṃ sammajjanto sayaṃ vā chindati, aññena vā chedāpeti. Bhindati vā bhedāpeti vāti antamaso caṅkamantopi chijjanakaṃ chijjatu, bhijjanakaṃ bhijjatu, caṅkamitaṭṭhānaṃ dassessāmīti sañcicca pādehi akkamanto tiṇavalliādīni sayaṃ vā bhindati aññena vā bhedāpeti. Sacepi hi tiṇaṃ vā lataṃ vā gaṇṭhiṃ karontassa bhijjati, gaṇṭhipi na kātabbo. Tālarukkhādīsu pana corānaṃ anāruhanatthāya dārumakkaṭakaṃ ākoṭenti, kaṇṭake bandhanti, bhikkhussa evaṃ kātuṃ na vaṭṭati. Sace dārumakkaṭako rukkhe allīnamattova hoti, rukkhaṃ na pīḷeti, vaṭṭati. ‘‘Rukkhaṃ chinda, lataṃ chinda, kandaṃ vā mūlaṃ vā uppāṭehī’’ti vattumpi vaṭṭati, aniyāmitattā. Niyāmetvā pana ‘‘imaṃ rukkhaṃ chindā’’tiādi vattuṃ na vaṭṭati. Nāmaṃ gahetvāpi ‘‘ambarukkhaṃ caturassavalliṃ āluvakandaṃ muñjatiṇaṃ asukarukkhacchalliṃ chinda bhinda uppāṭehī’’tiādivacanampi aniyāmitameva hoti. ‘‘Imaṃ ambarukkha’’ntiādivacanameva hi niyāmitaṃ nāma, taṃ na vaṭṭati.
所谓“折断或切除”，指在下方或末端收集柴草时，自己切割或让他人切除。所谓“折裂”或“分离”，是说行走时切断生长的草丛，自己或他人切割。若绑成束状的草被折断，则束不可折断。椰子树等树上有盗贼时，为了防盗割断枯枝条或做刺网等，不能这样做于比库。若枯枝条只是如树枝枝条大小，不压迫树体，则可；同时裁剪树木或藤本植物的根茎，亦可。不受约束的是随意断树、枝、根的行为。但若加以律制者，则不允许。例如口念“此树枝”、“四方缠绕大树枝”等话语，均属于无约束行为，不被允许。以名称说明“此为大树”、“此枝缠绕”等，则为有约律行为，不被允许。
Pacati vā pacāpeti vāti antamaso pattampi pacitukāmo tiṇādīnaṃ upari sañcicca aggiṃ karonto sayaṃ vā pacati, aññena vā pacāpetīti sabbaṃ pathavīkhaṇanasikkhāpade vuttanayena veditabbaṃ. Aniyāmetvā pana ‘‘mugge paca, māse pacā’’tiādi vattuṃ vaṭṭati. ‘‘Ime mugge paca, ime māse pacā’’ti evaṃ vattuṃ na vaṭṭati.
所谓“烧煮或使其燃烧”，是指为了焚烧草木等而收集柴草，自己动手或令他人焚烧。依《土地破坏戒律》教法须知。若无约束口述“草烧了，木烧了”等语，可为合法行为；若口述具体“这草烧了，那木烧了”等话则不允许。
Anāpatti imaṃ jānātiādīsu ‘‘imaṃ mūlabhesajjaṃ jāna, imaṃ mūlaṃ vā paṇṇaṃ vā dehi, imaṃ rukkhaṃ vā lataṃ vā āhara, iminā pupphena vā phalena vā paṇṇena vā attho, imaṃ rukkhaṃ vā lataṃ vā phalaṃ vā kappiyaṃ karohī’’ti evamattho daṭṭhabbo. Ettāvatā bhūtagāmaparimocanaṃ kataṃ hoti. Paribhuñjantena pana bījagāmaparimocanatthaṃ puna kappiyaṃ kāretabbaṃ.
有关“不犯过失”的认知，应理解为“已知此为根本药材，给予根本药材或树枝或叶片，使用花朵、果实或叶子作为用途，应合乎规定地使用该树枝、藤蔓、果实”。仅至此程度方可释放心物。再次使用时为重新造种，应合规行事。
Kappiyakaraṇañcettha iminā suttānusārena veditabbaṃ – ‘‘anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ aggiparijitaṃ satthaparijitaṃ nakhaparijitaṃ abījaṃ nibbaṭṭabījameva pañcama’’nti. Tattha ‘‘aggiparijita’’nti agginā parijitaṃ adhibhūtaṃ daḍḍhaṃ phuṭṭhanti attho. ‘‘Satthaparijita’’nti satthena parijitaṃ adhibhūtaṃ chinnaṃ viddhaṃ vāti attho. Esa nayo nakhaparijite. Abījanibbaṭṭabījāni sayameva kappiyāni. Agginā kappiyaṃ karontena kaṭṭhaggigomayaggiādīsu yena kenaci antamaso lohakhaṇḍenapi ādittena kappiyaṃ kātabbaṃ. Tañca kho ekadese phusantena ‘‘kappiya’’nti vatvāva kātabbaṃ. Satthena karontena yassa kassaci lohamayasatthassa antamaso sūcinakhacchedanānampi tuṇḍena vā dhārāya vā chedaṃ vā vedhaṃ vā dassentena ‘‘kappiya’’nti vatvāva kātabbaṃ. Nakhena kappiyaṃ karontena pūtinakhena na kātabbaṃ. Manussānaṃ pana sīhabyagghadīpimakkaṭādīnaṃ sakuntānañca nakhā tikhiṇā honti, tehi kātabbaṃ. Assamahiṃsasūkaramigagorūpādīnaṃ khurā atikhiṇā, tehi na kātabbaṃ, katampi akataṃ hoti. Hatthinakhā pana khurā na honti, tehi vaṭṭati. Yehi pana kātuṃ vaṭṭati, tehi tatthajātakehipi uddharitvā gahitakehipi chedaṃ vā vedhaṃ vā dassentena ‘‘kappiya’’nti vatvāva kātabbaṃ.
此处净化之法，应依此经文而知：『比库们，我允许以五种沙玛内拉净法受用果实：以火净、以刀净、以爪净、无种子者，以及已去种子者为第五。』其中，『以火净』者，谓以火净化、征服、烧燃、触及之义。『以刀净』者，谓以刀净化、征服、切断或刺穿之义。以爪净者，方法亦同此。无种子者与已去种子者，本身即已净化。以火净化者，应以木火、牛粪火等任何一种，乃至以燃烧之铁片触及一处，说『净化』而作净。以刀净化者，应以任何铁制刀具，乃至以针或指甲刀之尖端或刀刃，示现切断或刺穿，说『净化』而作净。以爪净化者，不得以腐烂之爪为之。人、狮、虎、豹、猴等及鸟类之爪锋利，可以用之。马、水牛、猪、鹿、牛等之蹄过于锋利，不得用之，即使用了亦等同未作净。然象之爪并非蹄，故可以用之。凡可用以净化者，无论是生于其处者，或摘取而来者，皆应示现切断或刺穿，说『净化』而作净。
Tattha sacepi bījānaṃ pabbatamatto rāsi rukkhasahassaṃ vā chinditvā ekābaddhaṃ katvā ucchūnaṃ vā mahābhāro bandhitvā ṭhapito hoti, ekasmiṃ bīje vā rukkhasākhāya vā ucchumhi vā kappiye kate sabbaṃ kataṃ hoti. Ucchū ca dārūni ca ekato baddhāni honti, ucchuṃ kappiyaṃ karissāmīti dāruṃ vijjhati, vaṭṭatiyeva. Sace pana yāya rajjuyā vā valliyā vā baddhāni, taṃ vijjhati, na vaṭṭati. Ucchukhaṇḍānaṃ pacchiṃ pūretvā āharanti, ekasmiṃ khaṇḍe kappiye kate sabbaṃ katameva hoti. Maricapakkādīhi missetvā bhattaṃ āharanti, ‘‘kappiyaṃ karohī’’ti vutte sacepi bhattasitthe vijjhati, vaṭṭatiyeva. Tilataṇḍulādīsupi eseva nayo. Yāguyā pakkhittāni pana ekābaddhāni hutvā na santiṭṭhanti, tattha ekamekaṃ vijjhitvā kappiyaṃ kātabbameva. Kapitthaphalādīnaṃ anto miñjaṃ kaṭāhaṃ muñcitvā sañcarati, bhindāpetvā kappiyaṃ kārāpetabbaṃ. Ekābaddhaṃ hoti, kaṭāhepi kātuṃ vaṭṭati.
此中，即使有如山般大的一堆种子，或砍倒千棵树捆为一束，或捆绑一大捆甘蔗置放于此，只需对其中一粒种子、一根树枝或一节甘蔗作净，则一切皆已作净。甘蔗与木材捆绑在一起，欲净化甘蔗而刺穿木材，亦无妨。然若刺穿捆绑之绳或藤，则不得。将甘蔗节装满篓中运来，只需对其中一节作净，则一切皆已作净。将食物与辣椒等熟食混合运来，被告知『请作净化』时，即使刺穿饭粒，亦无妨。芝麻、米等亦同此法。然投入粥中者，不能聚合为一体，应逐一刺穿而作净。木苹果等果实内部之果肉在壳内流动，应令人破开后再令人作净。若为一束捆绑者，亦可在壳上作净。
Asañciccāti pāsāṇarukkhādīni vā pavaṭṭentassa sākhaṃ vā kaḍḍhantassa kattaradaṇḍena vā bhūmiṃ paharitvā gacchantassa tiṇāni chijjanti, tāni tena chindissāmīti evaṃ sañcicca acchinnattā asañcicca chinnāni nāma honti. Iti asañcicca chindantassa anāpatti.
『非故意』者：有人滚动石块、树木等物，或拖拉树枝，或以棍杖击地而行，草木因此被割断——彼并非存心『我要割断这些』而故意割断，因未经故意而被割断者，称为非故意割断。如是，非故意割断者，无犯。
Asatiyāti aññavihito kenaci saddhiṃ kiñci kathento pādaṅguṭṭhakena vā hatthena vā tiṇaṃ vā lataṃ vā chindanto tiṭṭhati, evaṃ asatiyā chindantassa anāpatti.
『无念』者：心念散乱于他处，与某人交谈某事之际，以脚趾或以手顺带割断草或藤蔓而站立——如是，于无念中割断者，无犯。
Ajānantassāti etthabbhantare bījagāmoti vā bhūtagāmoti vā na jānāti, chindāmītipi na jānāti, kevalaṃ vatiyā vā palālapuñje vā nikhādanaṃ vā khaṇittiṃ vā kudālaṃ vā saṅgopanatthāya ṭhapeti, ḍayhamānahattho vā aggiṃ pāteti, tatra ce tiṇāni chijjanti vā ḍayhanti vā anāpatti. Manussaviggahapārājikavaṇṇanāyaṃ pana sabbaaṭṭhakathāsu ‘‘sace bhikkhu rukkhena vā ajjhotthaṭo hoti, opāte vā patito sakkā ca hoti rukkhaṃ chinditvā bhūmiṃ vā khaṇitvā nikkhamituṃ, jīvitahetupi attanā na kātabbaṃ. Aññena pana bhikkhunā bhūmiṃ vā khaṇitvā rukkhaṃ vā chinditvā allarukkhato vā daṇḍakaṃ chinditvā taṃ rukkhaṃ pavaṭṭetvā nikkhāmetuṃ vaṭṭati, anāpattī’’ti vuttaṃ. Tattha kāraṇaṃ na dissati – ‘‘anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātu’’nti (cūḷava. 283) idaṃ pana ekameva suttaṃ dissati. Sace etassa anulomaṃ ‘‘attano na vaṭṭati, aññassa vaṭṭatī’’ti idaṃ nānākaraṇaṃ na sakkā laddhuṃ. Attano atthāya karonto attasinehena akusalacitteneva karoti, paro pana kāruññena, tasmā anāpattīti ce. Etampi akāraṇaṃ. Kusalacittenāpi hi imaṃ āpattiṃ āpajjati. Sabbaaṭṭhakathāsu pana vuttattā na sakkā paṭisedhetuṃ. Gavesitabbā ettha yutti. Aṭṭhakathācariyānaṃ vā saddhāya gantabbanti. Sesaṃ uttānameva.
『不知者』：于此情形中，不知此为种子类或生命类，亦不知自己是在割断，仅将木桩、锄头或铁铲置于篱笆旁或草堆中以作收藏，或手被火灼而将火丢落，若草木因此被割断或被烧毁，无犯。然而，在人身巴拉基咖的注释中，一切注疏皆言：『若比库被树木压住，或跌落于坑中，虽能通过砍树或挖地而脱身，即便为护命亦不应自行为之。然由另一比库挖地、砍树，或从湿树上截取树枝，推倒该树使其脱身，则合宜，无犯。』此处不见其理由所在——仅见有一条经文：『诸比库，我允许，当林火燃烧时，放火对烧，以作防护』。若为符合此经而言『自己不合宜，他人合宜』，此一区别实难成立。若言：自己为己利而行，乃以自爱之染污心为之；他人则以悲悯心为之，故无犯——此亦不成理由。盖以善心亦犯此罪故。然而，因此说已见于一切注疏，故不能加以遮止。于此应当探求其合理之依据，或应信顺注疏诸师之说而从之。其余诸义，文义自明。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
三起处——由身与心、由语与心、由身语与心而生起。属作业，有想解脱，有心，属制戒罪，为身业，为语业，三心俱起，三受俱起。
Bhūtagāmasikkhāpadaṃ paṭhamaṃ. · 有生命植物学处第一。
2. Aññavādakasikkhāpadavaṇṇanā二、异语学处释
§94
94. Dutiyasikkhāpade – anācāraṃ ācaritvāti akātabbaṃ katvā; kāyavacīdvāresu āpattiṃ āpajjitvāti vuttaṃ hoti. Aññenaññaṃ paṭicaratīti aññena vacanena aññaṃ vacanaṃ paṭicarati paṭicchādeti ajjhottharati; idāni taṃ paṭicaraṇavidhiṃ dassento ‘‘ko āpanno’’tiādimāha. Tatrāyaṃ vacanasambandho – so kira kiñci vītikkamaṃ disvā ‘‘āvuso, āpattiṃ āpannosī’’ti saṅghamajjhe āpattiyā anuyuñjiyamāno ‘‘ko āpanno’’ti vadati. ‘‘Tato tva’’nti vutte ‘‘ahaṃ kiṃ āpanno’’ti vadati. Atha ‘‘pācittiyaṃ vā dukkaṭaṃ vā’’ti vutte vatthuṃ pucchanto ‘‘ahaṃ kismiṃ āpanno’’ti vadati. Tato ‘‘asukasmiṃ nāma vatthusmi’’nti vutte ‘‘ahaṃ kathaṃ āpanno, kiṃ karonto āpannomhī’’ti pucchati. Atha ‘‘idaṃ nāma karonto āpanno’’ti vutte ‘‘kaṃ bhaṇathā’’ti vadati. Tato ‘‘taṃ bhaṇāmā’’ti vutte ‘‘kiṃ bhaṇathā’’ti vadati.
第九十四条 第二戒律中的违犯行为，称为不当行为，即已作而不当作之事；对此身体、言语或意念等根门中所犯错误，称为犯戒。据说各人互相实施攻击，即用他语对他说话而自辩，彼此反驳、反诘、揭露、争辩，现今为了说明这袭击方式，有『谁犯戒了？』之说。这里言语连贯者为：某人见有违戒，便在僧团中借着犯戒而自责说『朋友，你违反戒律了』，有人问『谁犯戒？』他说：『是你』。被问者说『我犯了什么戒？』复有人问『是戒律中巴吉戒还是恶行？』他说『我犯了何过？』随又问『犯戒是何种戒，如何犯之？』他说『是由何行为犯戒？』再问『你说说』，他说『你说』。
Apicettha ayaṃ pāḷimuttakopi aññenaññaṃ paṭicaraṇavidhi – bhikkhūhi ‘‘tava sipāṭikāya kahāpaṇo diṭṭho, kissevamasāruppaṃ karosī’’ti vutto ‘‘sudiṭṭhaṃ, bhante, na paneso kahāpaṇo; tipumaṇḍalaṃ eta’’nti bhaṇanto vā ‘‘tvaṃ suraṃ pivanto diṭṭho, kissevaṃ karosī’’ti vutto ‘‘sudiṭṭho , bhante, na panesā surā, bhesajjatthāya sampāditaṃ ariṭṭha’’nti bhaṇanto vā ‘‘tvaṃ paṭicchanne āsane mātugāmena saddhiṃ nisinno diṭṭho, kissevamasāruppaṃ karosī’’ti vutto ‘‘yena diṭṭhaṃ sudiṭṭhaṃ, viññū panettha dutiyo atthi, so kissa na diṭṭho’’ti bhaṇanto vā, ‘‘īdisaṃ tayā kiñci diṭṭha’’nti puṭṭho ‘‘na suṇāmī’’ti sotamupanento vā, sotadvāre pucchantānaṃ cakkhuṃ upanento vā, aññenaññaṃ paṭicaratīti veditabbo. Aññavādakaṃ ropetūti aññavādakaṃ āropetu; patiṭṭhāpetūti attho. Vihesakaṃ ropetūti etasmimpi eseva nayo.
此巴利语断句连贯实为相互攻击之方式。例如比库间对彼此说：『你在袈裟上见过硬币吗？你为何做这等不正当之事？』被问者答：『尊者，非硬币，而是三环饰带。』或说『你喝酒被见，何以如此行？』答曰『尊者，非酒，为药用而制成的苦饮。』或被问『你与妓女隐居一坐被见，何以如是？』答『所见即所见，智者应知第二者未见之处。』或问『你们看到此三者什么？』答『不听闻。』在听众门口互相问答，此即彼此攻击方式。此中「安若瓦达卡」意为指出他者错误者，「帕提斯塔佩图」意为建立事实，此即其义。若言«破裂者»即同理。
§98
98.Aññavādake vihesake pācittiyanti ettha aññaṃ vadatīti aññavādakaṃ; aññenaññaṃ paṭicaraṇassetaṃ nāmaṃ. Vihesetīti vihesakaṃ; tuṇhībhūtassetaṃ nāmaṃ, tasmiṃ aññavādake vihesake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.
第九十八条 关于安若瓦达卡（二者互加责备）的称谓，此处立法为：指他人言语攻击者称为安若瓦达卡，彼此交互攻击称之为安若相互攻击；攻击者称为违犯者；隐匿者名为隐匿者；故此处安若瓦达卡和违犯者含于其中。违犯即为伤害者，意谓相互加害者。巴吉戒与恶行并称犯戒二项。
§100
100.Aropite aññavādaketi kammavācāya anāropite aññavādake. Aropite vihesaketi etasmimpi eseva nayo.
第一百条 关于名为安若瓦达卡者，是指言语行为中进行责难者；未被责难者则称为未被指责的安若瓦达卡。若说«责令»和«伤害者»含义同理。
§101
101.Dhammakamme dhammakammasaññītiādīsu yaṃ taṃ aññavādakavihesakaropanakammaṃ kataṃ, tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī aññavādakañca vihesakañca karoti, athassa tasmiṃ aññavādake ca vihesake ca āpatti pācittiyassāti iminā nayena attho veditabbo.
第一百零一条 论法行时与法行意识等相关联者，指某行为为安若瓦达卡或违犯者或责难者，则该行为为法行为。该比库于此法行中，既当为责难者，亦为违犯者，则对其有犯戒巴吉戒之犯，以上释义应知。
§102
102.Ajānanto pucchatīti āpattiṃ vā āpannabhāvaṃ ajānantoyeva ‘‘kiṃ tumhe bhaṇatha, ahaṃ na jānāmī’’ti pucchati. Gilāno vā na kathetīti mukhe tādiso byādhi hoti, yena kathetuṃ na sakkoti. Saṅghassa bhaṇḍanaṃ vātiādīsu saṅghamajjhe kathite tappaccayā saṅghassa bhaṇḍanaṃ vā kalaho vā vivādo vā bhavissati, so mā ahosīti maññamāno na kathetīti iminā nayena attho veditabbo. Sesaṃ uttānamevāti.
第一百零二条 问话时若不知实情而问，即不明犯戒状态，问者会说『你说何事？我不知晓。』生病者因口不能言，不能回答。若于僧团集会说坏话，或引起分裂、争执、纷争，虽不言语，却应明白其含义。若意谓『不言亦是了』，即明白其本意。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ , siyā akiriyaṃ, aññenaññaṃ paṭicarantassa hi kiriyaṃ hoti, tuṇhībhāvena vihesantassa akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种动起者──身体、心、言语三者皆起。所谓起者，是说行为的发生或不发生。因彼此不相同者各自而行，即有所为行为，是行动；若以寂静方式违背行为，则是不为行为。此中包含识的分别了知、心的分别造作、世俗之行为，以及身体之行为、言语之行为、不善之心行，皆生苦受。
Aññavādakasikkhāpadaṃ dutiyaṃ. · 异语学处第二。
3. Ujjhāpanakasikkhāpadavaṇṇanā三、诽谤学处释
§103
103. Tatiyasikkhāpade – dabbaṃ mallaputtaṃ bhikkhū ujjhāpentīti ‘‘chandāya dabbo mallaputto’’tiādīni vadantā taṃ āyasmantaṃ tehi bhikkhūhi avajānāpenti, avaññāya olokāpenti, lāmakato vā cintāpentī’’ti attho. Lakkhaṇaṃ panettha saddasatthānusārena veditabbaṃ. Ojjhāpentītipi pāṭho. Ayamevattho . Chandāyāti chandena pakkhapātena; attano attano sandiṭṭhasambhattānaṃ paṇītāni paññapetīti adhippāyo. Khiyyantīti ‘‘chandāya dabbo mallaputto’’tiādīni vadantā pakāsenti.
第103戒──比库中称为答巴马喇子者被斥责。文意是说：某些比库称呼尊者答巴马喇子是出于意欲，诸比库由此对该尊者轻慢、不敬、疑虑或忧虑，这即是其意。此含义应依词义音义及用法细细辨识。斥责（ujjhāpentī）此一读法亦通行。『意欲』谓以意欲为翅膀，有所期望，表明自我相续而显现。『减损』则指称斥责答巴马喇子者。
§105
105.Ujjhāpanake khiyyanake pācittiyanti ettha yena vacanena ujjhāpenti, taṃ ujjhāpanakaṃ. Yena ca khiyyanti taṃ khiyyanakaṃ. Tasmiṃ ujjhāpanake khiyyanake. Pācittiyanti vatthudvaye pācittiyadvayaṃ vuttaṃ.
第105戒──有关‘斥责贬损’的戒名，即斥责者，谓用言语加于他人斥责是斥责戒；用语言侮辱、侵害称为贬损戒。此中包括斥责与贬损两种戒。由此条得知，斥责与贬损戒并列划分。
§106
106.Ujjhāpanakaṃ nāma upasampannaṃ saṅghena sammataṃ senāsanapaññāpakaṃ vā…pe… appamattakavissajjanakaṃ vāti etesaṃ padānaṃ ‘‘maṅkukattukāmo’’ti iminā sambandho. Avaṇṇaṃ kattukāmo ayasaṃ kattukāmoti imesaṃ pana vasena upasampannantiādīsu ‘‘upasampannassā’’ti evaṃ vibhattivipariṇāmo kātabbo. Ujjhāpeti vā khiyyati vā āpatti pācittiyassāti ettha pana yasmā ‘‘khiyyanakaṃ nāmā’’ti evaṃ mātikāpadaṃ uddharitvāpi ‘‘ujjhāpanakaṃ nāmā’’ti imassa padassa vuttavibhaṅgoyeva vattabbo hoti, aññavādakasikkhāpade viya añño viseso natthi, tasmā taṃ visuṃ anuddharitvā avibhajitvā nigamanameva ekato katanti veditabbaṃ. Dhammakamme dhammakammasaññītiādīsu yaṃ tassa upasampannassa sammutikammaṃ kataṃ tañce dhammakammaṃ hoti, so ca bhikkhu tasmiṃ dhammakammasaññī ujjhāpanakañca khiyyanakañca karoti, athassa tasmiṃ ujjhāpanake ca khiyyanake ca āpatti pācittiyassāti iminā nayena attho veditabbo.
第106戒──所谓斥责戒，为经僧团所认可，由主持座位者发令或示知他人所犯者，此戒可防止不谨慎的解散行为。此等词语关联“俳嘴口欲”，如“乐做丑事”、“欲以铁器铸造”，此为通称。于‘出家者’二字中，此处断定‘出家者’为用词变化。斥责或贬损皆属犯戒。对该语的法义，应依戒律教义的说明阐释。提出“贬损戒”或“斥责戒”称谓属于同一类别。此戒别于他种特定戒别，故应细心分辨不可混淆。论及法事、法务的行为称为法事。比库在该法事中若实行斥责或贬损，即生犯戒受责。由此可知本条意旨在明示斥责贬损之犯戒及其戒律含义。
Anupasampannaṃujjhāpeti vā khiyyati vāti ettha upasampannaṃ saṅghena sammataṃ aññaṃ anupasampannaṃ ujjhāpeti avajānāpeti, tassa vā taṃ santike khiyyatīti attho. Upasampannaṃ saṅghena asammatanti kammavācāya asammataṃ kevalaṃ ‘‘taveso bhāro’’ti saṅghena āropitabhāraṃ bhikkhūnaṃ vā phāsuvihāratthāya sayameva taṃ bhāraṃ vahantaṃ, yatra vā dve tayo bhikkhū viharanti, tatra vā tādisaṃ kammaṃ karontanti adhippāyo. Anupasampannaṃ saṅghena sammataṃ vā asammataṃ vāti ettha pana kiñcāpi anupasampannassa terasa sammutiyo dātuṃ na vaṭṭanti. Atha kho upasampannakāle laddhasammutiko pacchā anupasampannabhāve ṭhito, taṃ sandhāya ‘‘saṅghena sammataṃ vā’’ti vuttaṃ. Yassa pana byattassa sāmaṇerassa kevalaṃ saṅghena vā sammatena vā bhikkhunā ‘‘tvaṃ idaṃ kammaṃ karohī’’ti bhāro kato, tādisaṃ sandhāya ‘‘asammataṃ vā’’ti vuttaṃ. Sesamettha uttānamevāti.
未受具足戒者若行斥责或贬损者，谓未得出家僧团认可的他人进行斥责或轻慢。此种情形，谓在其面前遭受贬损。谨守于僧团之言语行为是否得到认可，事关戒罚轻重。比方说，因同居环境或共修关系，承担他人之责任，如在两三位比库处住持时，所为行为视为共业。未受具足戒者缺乏僧团承认，因而不可能授予三重认可。若后来于受具足戒时获得承认，则针对前未具足时的行为，存在 ‘‘具足戒僧团认可或不认可’’ 的区别。对未具足比库而言，若具足僧弟告知“你此举有错”，则为不认可。由此知此处名亦谓斥责贬损。以上说明即为全文的内涵。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种动起者──身体、心、言语三者皆起。谓行为的成立、有分别的识、标记心、造作心、世俗行为、身体行为、言语行为、不善之心行及所生苦痛。
Ujjhāpanakasikkhāpadaṃ tatiyaṃ. · 抱怨学处第三。
4. Paṭhamasenāsanasikkhāpadavaṇṇanā4. 第一住处学处注释
§108
108. Catutthasikkhāpade – hemantike kāleti hemantakāle himapātasamaye. Kāyaṃ otāpentāti mañcapīṭhādīsu nisinnā bālātapena kāyaṃ otāpentā. Kāle ārociteti yāgubhattādīsu yassa kassaci kāle ārocite. Ovaṭṭhaṃ hotīti himavassena ovaṭṭhaṃ tintaṃ hoti.
第四戒——寒冬时节，指冬季的凉季，及寒冬时节下雪的时候。身体受热，谓坐卧床榻等处染上寒热。时间被说出者，即于作牺牲及供养等处，在某人某时被说。积聚者，即寒雨季时积累三种物品。
§110
110.Avassikasaṅketeti vassikavassānamāsāti evaṃ apaññatte cattāro hemantike cattāro ca gimhike aṭṭha māseti attho. Maṇḍape vāti sākhāmaṇḍape vā padaramaṇḍape vā. Rukkhamūle vāti yassa kassaci rukkhassa heṭṭhā. Yattha kākā vā kulalā vā na ūhadantīti yattha dhuvanivāsena kulāvake katvā vasamānā ete kākakulalā vā aññe vā sakuntā taṃ senāsanaṃ na ūhadanti, tādise rukkhamūle nikkhipituṃ anujānāmīti. Tasmā yattha gocarappasutā sakuntā vissamitvā gacchanti, tassa rukkhassa mūle nikkhipituṃ vaṭṭati. Yasmiṃ pana dhuvanivāsena kulāvake katvā vasanti, tassa rukkhassa mūle na nikkhipitabbaṃ. ‘‘Aṭṭha māse’’ti vacanato yesu janapadesu vassakāle na vassati, tesupi cattāro māse nikkhipituṃ na vaṭṭatiyeva. ‘‘Avassikasaṅkete’’ti vacanato yattha hemante devo vassati, tattha hemantepi ajjhokāse nikkhipituṃ na vaṭṭati. Gimhe pana sabbattha vigatavalāhakaṃ visuddhaṃ nabhaṃ hoti, evarūpe kāle kenacideva karaṇīyena ajjhokāse mañcapīṭhaṃ nikkhipituṃ vaṭṭati.
所谓雨季柱状物，是指雨季月份。未明说者为四个月，即寒季四个月与凉季四个月，共八个月。廊庑指大殿或小殿。树根处，是指某棵树的根下。鸦或瓦罐不下雨，谓鸦和泥瓦罐在人住处不被浸湿，因此那类的树根处不允许放置。由此，牧养的鸟群解散飞走，那个树根处才适于放置。如有人住于打谷的瓦罐处，则该树根处不宜放置。所谓「八个月」的说法，是指在某些地方雨季不下雨，所以四个月放置也不可行。所谓「雨季柱状物」的说法，是指神于寒冬季节降雨，寒冬时节意外的时间不可放置。凉季时节普遍天空晴朗无云，在这般时候由有能力者把床榻等处放置也合适。
Abbhokāsikenāpi vattaṃ jānitabbaṃ, tassa hi sace puggalikamañcako atthi, tattheva sayitabbaṃ. Saṅghikaṃ gaṇhantena vettena vā vākena vā vītamañcako gahetabbo. Tasmiṃ asati purāṇamañcako gahetabbo. Tasmimpi asati navavāyimo vā onaddhako vā gahetabbo. Gahetvā ca pana ‘‘ahaṃ ukkaṭṭharukkhamūliko ukkaṭṭhaabbhokāsiko’’ti cīvarakuṭimpi akatvā asamaye ajjhokāse rukkhamūle vā paññapetvā nipajjituṃ na vaṭṭati. Sace pana catugguṇenapi cīvarena katakuṭi atementaṃ rakkhituṃ na sakkoti, sattāhavaddalikādīni bhavanti, bhikkhuno kāyānugatikattā vaṭṭati.
也需知道当外面天气恶劣时，如果有人个别有床铺，就需在那里安坐。由僧众中的负责人用租金或言语取得租借的床铺。如无，应租借旧床铺。如无，应租借新竖起来的床铺。但即便取得了「我是高树根支撑的外间」这样称为外屋的小屋，即使没有服饰，也不可无时无刻地坐卧于树根处。如果即使用四倍的衣服搭建房顶保护此处，也不可能阻挡七十岁以上等疾病的发生，这是由于比库的身体与心不同调伏所致，故如此为宜。
Araññe paṇṇakuṭīsu vasantānaṃ sīlasampadāya pasannacittā manussā navaṃ mañcapīṭhaṃ denti ‘‘saṅghikaparibhogena paribhuñjathā’’ti vasitvā gacchantehi sāmantavihāre sabhāgabhikkhūnaṃ pesetvā gantabbaṃ, sabhāgānaṃ abhāve anovassake nikkhipitvā gantabbaṃ, anovassake asati rukkhe laggetvā gantabbaṃ. Cetiyaṅgaṇe sammajjaniṃ gahetvā bhojanasālaṅgaṇaṃ vā uposathāgāraṅgaṇaṃ vā pariveṇadivāṭṭhānaaggisālādīsu vā aññataraṃ sammajjitvā dhovitvā puna sammajjanīmāḷakeyeva ṭhapetabbā. Uposathāgārādīsu aññatarasmiṃ gahetvā avasesāni sammajjantassāpi eseva nayo.
在森林中住于叶棚者，为具足戒行、心净洁者，人们给予新的床榻，说「请用僧用生活之物享用」，并吩咐他们去。常住野外的须去有僧院比库所居处所在；无比库舍处须置床於无比库处树木上，后往彼处。护持坟墓场地，整洁饭堂周围、五时会堂周围、或梵寺围栏的道路树下等处，皆选一处清净处敷设床榻。若占据住处，不许留下残余，如是为规矩。
Yo pana bhikkhācāramaggaṃ sammajjantova gantukāmo hoti, tena sammajjitvā sace antarāmagge sālā atthi, tattha ṭhapetabbā. Sace natthi, valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvā ‘‘yāvāhaṃ gāmato nikkhamāmi, tāva na vassissatī’’ti jānantena yattha katthaci nikkhipitvā puna paccāgacchantena pākatikaṭṭhāne ṭhapetabbā. Sace vassissatīti jānanto ajjhokāse ṭhapeti, dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sace pana tatra tatreva sammajjanatthāya sammajjanī nikkhittā hoti, taṃ taṃ ṭhānaṃ sammajjitvā tatra tatreva nikkhipituṃ vaṭṭati. Āsanasālaṃ sammajjantena vattaṃ jānitabbaṃ. Tatridaṃ vattaṃ – majjhato paṭṭhāya pādaṭṭhānābhimukhā vālikā haritabbā. Kacavaraṃ hatthehi gahetvā bahi chaḍḍetabbaṃ.
若有人欲往道场习学比库行，已布置后道场处，如有棚屋，则置床。若无，须于雨季结束时认明外间草棚之所在，并标示曰「我自村子出发前，将无居处」，待日起回故处。若已知将居此处，则置于外间。若违犯，则为大过。若已于该处、彼处，置比库用床为方便，则各处敷设并置之。须知所住处应门朝内，脚置于门口，并以树枝握住，露出外边，方为适宜。
§111
111.Masārakoti mañcapāde vijjhitvā tattha aṭaniyo pavesetvā kato. Bundikābaddhoti aṭanīhi mañcapāde ḍaṃsāpetvā pallaṅkasaṅkhepena kato. Kuḷīrapādakoti assameṇḍakādīnaṃ pādasadisehi pādehi kato. Yo vā pana koci vaṅkapādako, ayaṃ vuccati kuḷīrapādako. Āhaccapādakoti ayaṃ pana ‘‘āhaccapādako nāma mañco aṅge vijjhitvā kato hotī’’ti evaṃ parato pāḷiyaṃyeva vutto, tasmā aṭaniyo vijjhitvā tattha pādasikhaṃ pavesetvā upari āṇiṃ datvā katamañco ‘‘āhaccapādako’’ti veditabbo. Pīṭhepi eseva nayo. Anto saṃveṭhetvā baddhaṃ hotīti heṭṭhā ca upari ca vitthataṃ majjhe saṅkhittaṃ paṇavasaṇṭhānaṃ katvā baddhaṃ hoti, taṃ kira majjhe sīhabyagghacammaparikkhittampi karonti. Akappiyacammaṃ nāmettha natthi. Senāsanañhi sovaṇṇamayampi vaṭṭati, tasmā taṃ mahagghaṃ hoti. Anupasampannaṃ santharāpeti tassa palibodhoti yena santharāpitaṃ, tassa palibodho. Leḍḍupātaṃ atikkamantassa āpatti pācittiyassāti thāmamajjhimassa purisassa leḍḍupātaṃ atikkamantassa pācittiyaṃ.
第111条识别床榻底端，如何置入棍棒。系带绑缚，即以绑带束缚床榻底端。草鞋底足部是指使用的草鞋底为床的部分。若有人足形异常，即谓其为草鞋底足形。挖足形者，谓此床置处先用挖掘器具使底部生形。如此之后，放入足刺，即一个固定钉为床底部。此法在巴利经中亦有传闻。置床规则类似。上下绑缚处用竹片、草席等缚成中间处有绳结，即使有狮子、虎、野猪围绕也不坏。此床不落俗。床铺以金色装饰，如是即为宝贵的床。未到来者安置通讯者能相互告知安置处。床顶处若遭虫害者，由人头部虫害涉及，则为巴吉帝法罚。
Ayaṃ panettha vinicchayo – thero bhojanasālāyaṃ bhattakiccaṃ katvā daharaṃ āṇāpeti ‘‘gaccha divāṭṭhāne mañcapīṭhaṃ paññapehī’’ti. So tathā katvā nisinno. Thero yathāruciṃ vicaritvā tattha gantvā thavikaṃ vā uttarāsaṅgaṃ vā ṭhapeti, tato paṭṭhāya therassa palibodho. Nisīditvā sayaṃ gacchanto neva uddharati, na uddharāpeti, leḍḍupātātikkame pācittiyaṃ. Sace pana thero tattha thavikaṃ vā uttarāsaṅgaṃ vā aṭṭhapetvā caṅkamantova daharaṃ ‘‘gaccha tva’’nti bhaṇati, tena ‘‘idaṃ bhante mañcapīṭha’’nti ācikkhitabbaṃ. Sace thero vattaṃ jānāti ‘‘tvaṃ gaccha, ahaṃ pākatikaṃ karissāmī’’ti vattabbaṃ. Sace bālo hoti anuggahitavatto ‘‘gaccha, mā idha tiṭṭha, neva nisīdituṃ na nipajjituṃ demī’’ti daharaṃ tajjetiyeva. Daharena ‘‘bhante sukhaṃ sayathā’’ti kappaṃ labhitvā vanditvā gantabbaṃ. Tasmiṃ gate therasseva palibodho. Purimanayeneva cassa āpatti veditabbā.
此处有此议论——有一长老完成食堂内的膳食工作，招呼童子说：“去为我在昼间处摆设床座吧。”他如是嘱咐后坐下。长老依照自己喜好巡视，去那里安置床垫或上衣之类的坐垫，之后坐下，童子就明白了。长老若自己直接起身去取，既不搬起，也不搬动，则犯轻慢过失（轻慢过于起身时越过限制）。若长老在那里安放了床垫或上衣，且行走时对童子说：“你去吧”，则应由童子去说：“此处是长老的床座。”若长老知晓该规定意谓“你去，我负责起身”，那是应当的。如果童子是愚痴附和道：“去吧，别站在这里，我不会让你坐也不会让你躺”，童子便犯越界第三罪。童子应作答：“长老，请安适坐吧。”答应后敬礼而离开。长老随后就能明了此事。先前时应理解他的过失。
Atha pana āṇattikkhaṇeyeva daharo ‘‘mayhaṃ bhante bhaṇḍakadhovanādi kiñci karaṇīyaṃ atthī’’ti vadati, thero ca naṃ ‘‘tvaṃ paññapetvā gacchāhī’’ti vatvā bhojanasālato nikkhamitvā aññattha gacchati, pāduddhārena kāretabbo. Sace tattheva gantvā nisīdati purimanayeneva cassa leḍḍupātātikkame āpatti. Sace pana thero sāmaṇeraṃ āṇāpeti , sāmaṇere tattha mañcapīṭhaṃ paññapetvā nisinnepi bhojanasālato aññattha gacchanto pāduddhārena kāretabbo. Gantvā nisinno puna gamanakāle leḍḍupātātikkame āpattiyā kāretabbo. Sace pana āṇāpento mañcapīṭhaṃ paññapetvā tattheva nisīdāti āṇāpeti, yatricchati tatra gantvā āgantuṃ labhati. Sayaṃ pana pākatikaṃ akatvā gacchantassa leḍḍupātātikkame pācittiyaṃ. Antarasannipāte mañcapīṭhāni paññapetvā nisinnehi gamanakāle ārāmikānaṃ imaṃ paṭisāmethāti vattabbaṃ, avatvā gacchantānaṃ leḍḍupātātikkame āpatti.
次刻，童子刚被叫来，即说：“长老，我这里有些器皿需清洗等工作。”长老则说：“你安排好再去吧。”说完便离开食堂，往别处去，工作应徒步进行。若随即去坐，则依旧是之前提到的轻慢过失。若长老叫来沙玛内拉，沙玛内拉在那里摆好床座并坐，长老离开食堂去别处，仍应徒步完成工作。若长老叫来者在床座上坐着，甚至在那里坐着，称做叫来者，他愿意则能去那处。自己不履行起身义务，行走时则犯轻慢过失。临近时，在摆设床座者坐下，行走时僧侣们应当劝诫此行为，反之叫去者犯轻慢过失。
Mahādhammasavanaṃ nāma hoti tattha uposathāgāratopi bhojanasālatopi āharitvā mañcapīṭhāni paññapenti. Āvāsikānaṃyeva palibodho. Sace āgantukā ‘‘idaṃ amhākaṃ upajjhāyassa idaṃ ācariyassā’’ti gaṇhanti, tato paṭṭhāya tesaṃyeva palibodho. Gamanakāle pākatikaṃ akatvā leḍḍupātaṃ atikkamantānaṃ āpatti. Mahāpaccariyaṃ puna vuttaṃ – ‘‘yāva aññe na nisīdanti, tāva yehi paññattaṃ, tesaṃ bhāro. Aññesu āgantvā nisinnesu nisinnakānaṃ bhāro. Sace te anuddharitvā vā anuddharāpetvā vā gacchanti, dukkaṭaṃ. Kasmā? Anāṇattiyā paññapitattā’’ti. Dhammāsane paññatte yāva ussārako vā dhammakathiko vā nāgacchati, tāva paññāpakānaṃ palibodho, tasmiṃ āgantvā nisinne tassa palibodho. Sakalaṃ ahorattaṃ dhammasavanaṃ hoti, añño ussārako vā dhammakathiko vā uṭṭhahati, añño nisīdati, yo yo āgantvā nisīdati, tassa tassa bhāro. Uṭṭhahantena pana ‘‘idamāsanaṃ tumhākaṃ bhāro’’ti vatvā gantabbaṃ. Sacepi itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāya gacchati, tasmiñca antoupacāraṭṭheyeva itaro āgantvā nisīdati, uṭṭhāya gato āpattiyā na kāretabbo. Sace pana itarasmiṃ anāgateyeva paṭhamaṃ nisinno uṭṭhāyāsanā leḍḍupātaṃ atikkamati, āpattiyā kāretabbo. Sabbattha ca ‘‘leḍḍupātātikkame paṭhamapāde dukkaṭaṃ, dutiye pācittiya’’nti ayaṃ nayo mahāpaccariyaṃ vutto.
有称作「大法说」的场所，那里不但有戒律讲堂，还有食堂，都摆设床座。此事应为常住知晓。若来访者称：“这是我们师护及老师的所用之物”，就应遵守，如此全员皆知。出入时若未履行起身义务，又犯轻慢过失。大规矩中又言：“直到他人不坐之前，应由那些坐着的人负担责任。”来到坐处者负担职责。若未经起身或叫起而去，则为恶行，为何故？因未称呼“请起身”，故犯轻慢过失。在法座上定坐，直到说法者或教法者到达，皆由坐者担责。一天中不断听法，有时有人起身讲，有人坐，谁到谁坐彼自动承担责任。起身者说：“此座是你们的责任，应去坐。”若他人刚到而第一坐者起身离去，为了礼敬他人，后人坐下，起身者不可犯过失。若他人刚来而第一坐者起身离座犯轻慢过失，须受责罚。此处处皆犯轻慢过失，初犯为恶行，第二次则受责。此大规矩如此通讲。
§112
112.Cimilikaṃ vātiādīsu cimilikā nāma sudhādiparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ katā hoti , taṃ heṭṭhā pattharitvā upari kaṭasārakaṃ pattharanti. Uttarattharaṇaṃ nāma mañcapīṭhānaṃ upari attharitabbakaṃ paccattharaṇaṃ. Bhūmattharaṇaṃ nāma bhūmiyaṃ attharitabbā kaṭasārakādivikati. Taṭṭikaṃ nāma tālapaṇṇehi vā vākehi vā katataṭṭikā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃkiñci cammaṃ. Aṭṭhakathāsu hi senāsanaparibhoge paṭikkhittacammaṃ nāma na dissati, tasmā sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabbo. Pādapuñchanī nāma rajjukehi vā pilotikāhi vā pādapuñchanatthaṃ katā. Phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ. Atha vā phalakañceva dārumayapīṭhañca; etena sabbampi dārubhaṇḍādi saṅgahitaṃ. Mahāpaccariyaṃ pana vitthāreneva vuttaṃ – ‘‘ādhārakaṃ pattapidhānaṃ pādakathalikaṃ tālavaṇṭaṃ bījanīpattakaṃ yaṃkiñci dārubhaṇḍaṃ antamaso pānīyauḷuṅkaṃ pānīyasaṅkhaṃ ajjhokāse nikkhipitvā gacchantassa dukkaṭa’’nti. Mahāaṭṭhakathāyaṃ pana esa nayo dutiyasikkhāpade dassito. Ajjhokāse rajanaṃ pacitvā rajanabhājanaṃ rajanauḷuṅko rajanadoṇikāti sabbaṃ aggisālāya paṭisāmetabbaṃ. Sace aggisālā natthi, anovassake pabbhāre nikkhipitabbaṃ. Tasmimpi asati yattha olokentā bhikkhū passanti, tādise ṭhāne ṭhapetvāpi gantuṃ vaṭṭati.
112.关于床榻等木制品，所谓床榻是为保护泥土色泽而制作的，底部有石板。楼板是床榻之上的附加装置或衬垫，地板是铺于地面的木板或石板。床脚是由棕栏叶或竹筏制成的。皮革部分包括狮皮、豹皮、象皮等任何皮革制品。论书里提及，帐篷中并无称为「拒蚀皮」之物，故应知是狮皮等皮革专作防护之用。床脚盖是用绳索、藤条等绑缚而成。托盘座是木板制成的座垫，亦称托盘或木座，一切木器用品皆被管理。大规矩中详细说明——“固定器具包括搁脚板、脚垫、棕叶、种子叶、任何木制器具及木桶壶水器皿等放在炉边，行走时产生恶行。”此规矩在大注疏中被列为第二戒。炉边若有灰烬，应予以管理成炉灰，炉灰、炉灰堆及炉灰钵均视炉灰。若无火炉，则于伽蓝内储灰处贮存。若无此处，法界中僧侣可见，应设此地，即使位于他处亦合适。
Aññassapuggaliketi yasmiṃ vissāsaggāho na ruhati, tassa santake dukkaṭaṃ. Yasmiṃ pana vissāso ruhati, tassa santakaṃ attano puggalikamiva hotīti mahāpaccariyādīsu vuttaṃ.
所谓“信众他人”，指的是内心不欢喜信众的，是应该负责任的。相反心怀欢喜信众者，则视其为自己的人格所归，也应负其责任。这是大外传论等所说。
§113
113.Āpucchaṃ gacchatīti yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, yo tathārūpaṃ āpucchitvā gacchati, tassa anāpatti. Otāpento gacchatīti ātape otāpento āgantvā uddharissāmīti gacchati; evaṃ gacchato anāpatti. Kenaci palibuddhaṃ hotīti senāsanaṃ kenaci upaddutaṃ hotīti attho. Sacepi hi vuḍḍhataro bhikkhu uṭṭhāpetvā gaṇhāti, sacepi yakkho vā peto vā āgantvā nisīdati, koci vā issaro āgantvā gaṇhāti, senāsanaṃ palibuddhaṃ hoti, sīhabyagghādīsu vā pana taṃ padesaṃ āgantvā ṭhitesupi senāsanaṃ palibuddhaṃ hotiyeva. Evaṃ kenaci palibuddhe anuddharitvāpi gacchato anāpatti. Āpadāsūti jīvitabrahmacariyantarāyesu. Sesaṃ uttānamevāti.
113.所谓“请求而去”，指的是比库、沙玛内拉或寺院僧侣害羞，认为自己已明白事实而不敢直接行动，但若被恰当请求而行时，则不犯过失。所谓“起身去”，指的是热诚之人起身请求，意思是“我来帮你搬起”，这种行为不犯过失。如果有些地方被污染或发臭，意思是寝处脏乱，若更年长比库起身拿取，或若野鬼、饿鬼来坐，或有主宰者来取，寝处即被污染。狮皮等处的类似地方若有人坐下，也被视为寝处染污。即使寝处已污染，若未叫别人搬起而自行离去则不犯过失。此处“灾难”指的是生命苦道的障碍，全文即是此意。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
卡提那结集——在身体、语言及心意三业上成就集合，包含行为及非行为等方面，不属于分别解脱的范畴，无念的，属于命名违犯，包括身体行为、语言行为、心意三种，是一种严重的违犯。
Paṭhamasenāsanasikkhāpadaṃ catutthaṃ. · 第一住处学处第四。
5. Dutiyasenāsanasikkhāpadavaṇṇanā5. 第二住处学处注释
§116
116. Dutiyasenāsanasikkhāpade – bhisīti mañcakabhisi vā pīṭhakabhisi vā. Cimilikādīnipi purimasikkhāpade vuttappakārāniyeva. Nisīdananti sadasaṃ veditabbaṃ. Paccattharaṇanti pāvāro kojavoti ettakameva vuttaṃ. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro . Esa nayo paṇṇasanthāre. Parikkhepaṃ atikkamantassāti ettha paṭhamapādaṃ atikkāmentassa dukkaṭaṃ, dutiyātikkame pācittiyaṃ. Aparikkhittassa upacāro nāma senāsanato dve leḍḍupātā.
第116条 第二宿舍戒律——所谓‘毗尸尼’‘曼扎卡毗尸’是指由木板或垫席所制。在前面戒律中提到的类似情形也是同理。‘坐下’是应清楚了解的术语。‘坐位搬动’是指搬动筐筐椰子椰叶等，此义只限定于此先前所述范围。‘青草扎堆’是指用某些草类扎成的堆积。这是指草垫的扎堆。‘抛掷超越’意指首次搬动时属严重违犯，再次搬动属须自悔戒责。‘未经许可的使用’是指宿舍有两个床铺。
Anāpucchaṃvā gaccheyyāti ettha bhikkhumhi sati bhikkhu āpucchitabbo. Tasmiṃ asati sāmaṇero, tasmiṃ asati ārāmiko, tasmimpi asati yena vihāro kārito so vihārasāmiko, tassa vā kule yo koci āpucchitabbo. Tasmimpi asati catūsu pāsāṇesu mañcaṃ ṭhapetvā mañce avasesamañcapīṭhāni āropetvā upari bhisiādikaṃ dasavidhampi seyyaṃ rāsiṃ karitvā dārubhaṇḍaṃ mattikābhaṇḍaṃ paṭisāmetvā dvāravātapānāni pidahitvā gamiyavattaṃ pūretvā gantabbaṃ. Sace pana senāsanaṃ ovassati, chadanatthañca tiṇaṃ vā iṭṭhakā vā ānītā honti, sace ussahati, chādetabbaṃ. No ce sakkoti, yo okāso anovassako, tattha mañcapīṭhādīni nikkhipitvā gantabbaṃ. Sace sabbampi ovassati, ussahantena antogāme upāsakānaṃ ghare ṭhapetabbaṃ. Sace tepi ‘‘saṅghikaṃ nāma bhante bhāriyaṃ, aggidāhādīnaṃ bhāyāmā’’ti na sampaṭicchanti, ajjhokāsepi pāsāṇānaṃ upari mañcaṃ ṭhapetvā sesaṃ pubbe vuttanayeneva nikkhipitvā tiṇehi ca paṇṇehi ca paṭicchādetvā gantuṃ vaṭṭati. Yañhi tattha aṅgamattampi avasissati, taṃ aññesaṃ tattha āgatānaṃ bhikkhūnaṃ upakāraṃ bhavissatīti .
应问迂回说法——此处指比库若在宿舍内，必须被询问其身份；若无，则有四种情况需确认：沙玛内拉未被询问，荒野修士未被询问，做起居之处的修士未被询问，或该家族中有应询问者。此处还讲述安排寝具的方法：比如在四角放置石块、搭设草席，按照十种形式堆放草席、树枝、泥器具等，封闭门窗加以保护。若宿舍漏雨，则需要搭遮盖物。若无人能遮盖，应将寝具收起。即使全部覆盖，若因遮盖物不备，令外来人受困，也不能允许。
§117
117.Vihārassa upacāretiādīsu vihārassūpacāro nāma pariveṇaṃ. Upaṭṭhānasālāti pariveṇabhojanasālā. Maṇḍapoti pariveṇamaṇḍapo. Rukkhamūlanti pariveṇarukkhamūlaṃ. Ayaṃ tāva nayo kurundaṭṭhakathāyaṃ vutto. Kiñcāpi vutto, atha kho vihāroti antogabbho vā aññaṃ vā sabbaparicchannaṃ guttasenāsanaṃ veditabbaṃ. Vihārassa upacāreti tassa bahi āsanne okāse. Upaṭṭhānasālāyaṃ vāti bhojanasālāyaṃ vā. Maṇḍape vāti aparicchanne paricchanne vāpi bahūnaṃ sannipātamaṇḍape. Rukkhamūle vattabbaṃ natthi. Āpatti dukkaṭassāti vuttappakārañhi dasavidhaṃ seyyaṃ antogabbhādimhi guttaṭṭhāne paññapetvā gacchantassa yasmā seyyāpi senāsanampi upacikāhi palujjati, vammikarāsiyeva hoti, tasmā pācittiyaṃ vuttaṃ. Bahi pana upaṭṭhānasālādīsu paññapetvā gacchantassa seyyāmattameva nasseyya, ṭhānassa aguttatāya na senāsanaṃ, tasmā ettha dukkaṭaṃ vuttaṃ. Mañcaṃ vā pīṭhaṃ vāti ettha yasmā na sakkā mañcapīṭhaṃ sahasā upacikāhi khāyituṃ, tasmā taṃ vihārepi santharitvā gacchantassa dukkaṭaṃ vuttaṃ. Vihārūpacāre pana taṃ vihāracārikaṃ āhiṇḍantāpi disvā paṭisāmessanti.
第117条 关于宿舍的照顾——宿舍的照顾指围合之处。照顾厅或饭厅是指围合的食厅。楼台是指围合的楼阁。树根是指围合处的树根。这些是《库伦达经疏》中所说的定义。宿舍是指穹顶或周围全部围闭的宿舍。宿舍的照顾包括外边的空地、照顾厅或饭厅、楼台。树根处不设定照顾。严重违犯是指在帐蓐或床铺及封闭处设置东西，因床褥沾污宿舍而被视同涂污。故此必须忏悔。外处外间走动时，应保护床铺免遭污染，不然属邪恶。有时闯过宿舍照顾者随行者见此，即便宿舍打扰也会赔偿。
§118
118.Uddharitvāgacchatīti ettha uddharitvā gacchantena mañcapīṭhakavāṭaṃ sabbaṃ apanetvā saṃharitvā cīvaravaṃse laggetvā gantabbaṃ. Pacchā āgantvā vasanakabhikkhunāpi puna mañcapīṭhaṃ vā paññapetvā sayitvā gacchantena tatheva kātabbaṃ. Antokuṭṭato seyyaṃ bahikuṭṭe paññapetvā vasantena gamanakāle gahitaṭṭhāneyeva paṭisāmetabbaṃ. Uparipāsādato oropetvā heṭṭhāpāsāde vasantassapi eseva nayo. Rattiṭṭhānadivāṭṭhānesu mañcapīṭhaṃ paññapetvāpi gamanakāle puna gahitaṭṭhāneyeva ṭhapetabbaṃ.
搬运行走——此处‘搬运行走’指将床垫与床板全部取下清理，系带好放入袈裟袋，并携带前往。后来访客比库若再次使用床垫，也依此方法操作。对合拢的多床铺也需如此收拾妥放，旅行时停留也要还原。楼阁上下楼梯亦如是。晚间住宿或日间休息均需设置床垫妥当，旅途中再次设置于原处。
Āpucchaṃ gacchatīti etthāyaṃ āpucchitabbānāpucchitabbavinicchayo – yā tāva bhūmiyaṃ dīghasālā vā paṇṇasālā vā hoti, yaṃ vā rukkhatthambhesu, katagehaṃ upacikānaṃ uṭṭhānaṭṭhānaṃ hoti, tato pakkamantena tāva āpucchitvāva pakkamitabbaṃ. Tasmiñhi katipayāni divasāni ajaggiyamāne vammikāva santiṭṭhanti. Yaṃ pana pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ siluccayaleṇaṃ vā sudhālittasenāsanaṃ vā yattha upacikāsaṅkā natthi, tato pakkamantassa āpucchitvāpi anāpucchitvāpi gantuṃ vaṭṭati, āpucchanaṃ pana vattaṃ. Sace tādisepi senāsane ekena passena upacikā ārohanti, āpucchitvāva gantabbaṃ. Yo pana āgantuko bhikkhu saṅghikaṃ senāsanaṃ gahetvā vasantaṃ bhikkhuṃ anuvattanto attano senāsanaṃ aggahetvā vasati, yāva so na gaṇhāti, tāva taṃ senāsanaṃ purimabhikkhusseva palibodho. Yadā pana so senāsanaṃ gahetvā attano issariyena vasati, tato paṭṭhāya āgantukasseva palibodho. Sace ubhopi vibhajitvā gaṇhanti, ubhinnampi palibodho. Mahāpaccariyaṃ pana vuttaṃ – ‘‘sace dve tayo ekato hutvā paññapenti, gamanakāle sabbehipi āpucchitabbaṃ. Tesu ce paṭhamaṃ gacchanto ‘pacchimo jaggissatī’ti ābhogaṃ katvā gacchati vaṭṭati. Pacchimassa ābhogena mutti natthi. Bahū ekaṃ pesetvā santharāpenti, gamanakāle sabbehi vā āpucchitabbaṃ , ekaṃ vā pesetvā āpucchitabbaṃ. Aññato mañcapīṭhādīni ānetvā aññatra vasitvāpi gamanakāle tattheva netabbāni. Sace aññāvāsato ānetvā vasamānassa añño vuḍḍhataro āgacchati, na paṭibāhitabbo, ‘mayā bhante aññāvāsato ānītaṃ, pākatikaṃ kareyyāthā’ti vattabbaṃ. Tena ‘evaṃ karissāmī’ti sampaṭicchite itarassa gantuṃ vaṭṭati. Evamaññattha haritvāpi saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ vā jiṇṇaṃ vā corehi vā haṭaṃ gīvā na hoti, puggalikaparibhogena paribhuñjantassa pana gīvā hoti. Aññassa mañcapīṭhaṃ pana saṅghikaparibhogena vā puggalikaparibhogena vā paribhuñjantassa naṭṭhaṃ gīvāyeva’’.
应询问搬迁事宜——此处详述应询问情况与不应询问之别。搭建轴木或柱子处，及印有符号的宿舍，若无遮挡疑虑，则可搬动无需询问。若仅看见有人接替使用，应事先询问确认。若有来访比库承租宿舍，从前辈借宿后，再由本人接管，则应通知前辈。若由同坐人分担，一方外出，另方仍使用，则对双方均须告知。又有重大约定，如三人或二人共用，一方旅行整备则应通知所有人，否者如有违规，不能获释。多人共用时，拿取床席叠放，应限于各自所用，不能私自随意挪动。若有年长者来访，应尊重彼此借宿的约定，不可任意关连纠缠。如此不同处理，皆以内外公私的出入秩序为准。因以这样谨慎对处理宿舍床席关系，僧团成员间便无盗窃、损坏等争端，即便出借也无异议。
Kenaci palibuddhaṃ hotīti vuḍḍhatarabhikkhūissariyayakkhasīhavāḷamigakaṇhasappādīsu yena kenaci senāsanaṃ palibuddhaṃ hoti. Sāpekkho gantvā tattha ṭhito āpucchati, kenaci palibuddho hotīti ajjeva āgantvā paṭijaggissāmīti evaṃ sāpekkho nadīpāraṃ vā gāmantaraṃ vā gantvā yatthassa gamanacittaṃ uppannaṃ, tattheva ṭhito kañci pesetvā āpucchati, nadīpūrarājacorādīsu vā kenaci palibuddho hoti upadduto, na sakkoti paccāgantuṃ, evaṃbhūtassapi anāpatti. Sesaṃ paṭhamasikkhāpade vuttanayameva saddhiṃ samuṭṭhānādīhīti.
有人说，某一方比库如狮子、虎、狼、豺、北风、黑蛇等猛兽群中领导者般威猛，为首领，便谓其为“强悍的老比库”。他亲自前往，站在那里问曰：“某某比库是否勇猛？”若今日刚来访者见此，必定如此应答：“的确如此。”如此亲近过河对岸或村落之地，因其赴向之意生起，亦即站立于处，有人派遣他人问曰：“那边的河岸头、王城及其它地方，是否有某强悍比库闯入作乱？他不肯回来？”即使如此行为，也不算过失。以上乃第一戒文所示述，言言语语皆自当以此教义为依归。
Dutiyasenāsanasikkhāpadaṃ pañcamaṃ. · 第二住处学处第五。
6. Anupakhajjasikkhāpadavaṇṇanā6. 侵夺学处注释
§119
119. Chaṭṭhasikkhāpade – palibundhentīti paṭhamataraṃ gantvā pattacīvaraṃ atiharitvā rumbhitvā tiṭṭhanti. Therā bhikkhū vuṭṭhāpentīti ‘‘amhākaṃ āvuso pāpuṇātī’’ti vassaggena gahetvā vuṭṭhāpenti. Anupakhajja seyyaṃ kappentīti ‘‘tumhākaṃ bhante mañcaṭṭhānaṃyeva pāpuṇāti, na sabbo vihāro. Amhākaṃ dāni idaṃ ṭhānaṃ pāpuṇātī’’ti anupavisitvā mañcapīṭhaṃ paññapetvā nisīdantipi nipajjantipi sajjhāyampi karonti.
第119条。第六戒中所谓“扰乱他人”，初次去处除衣覆身，脱皮衣而站立。年长比库说：“弟兄们令我起身吧。”雨季结束即帮扶起身。又言“不必打扰他人卧具”，“尊者你得到了合适卧处，此处并非众所共处之地。现在这个位置归我所有。”他不坐入，但整理卧垫席褥，或坐或卧，亦静心打坐。
§120
120.Jānanti ‘‘anuṭṭhāpanīyo aya’’nti jānanto; tenevassa vibhaṅge ‘‘vuḍḍhoti jānātī’’tiādi vuttaṃ. Vuḍḍho hi attano vuḍḍhatāya anuṭṭhāpanīyo , gilāno gilānatāya, saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo. Kāmañcettha gilānassāpi saṅghoyeva anucchavikaṃ senāsanaṃ deti, gilāno pana ‘‘apaloketvā saṅghena adinnasenāsanopi na pīḷetabbo anukampitabbo’’ti dassetuṃ visuṃ vutto.
120.他们知道“此人不适宜被招呼”，了解后，此种情况说明：“他年老所以不宜；病人因病不堪；僧团若因吝啬守财奴或教法讲说律仪导师，出于种种缘故对其有多方助益，称赞其德，给他在住处予以尊敬，此人因此不得擅离。故此，由僧团所赐者，即便是年迈者，亦不宜被招呼。若其病体，还应由僧团专设病人住处照顾，而病者则应明言‘已视察僧团病处，未获居住许可，故不可干扰，应得怜悯’之理。”
§121
121.Upacāreti ettha mañcapīṭhānaṃ tāva mahallake vihāre samantā diyaḍḍho hattho upacāro, khuddake yato pahoti tato diyaḍḍho hattho, pāde dhovitvā pavisantassa passāvatthāya nikkhamantassa ca yāva dvāre nikkhittapādadhovanapāsāṇato passāvaṭṭhānato ca mañcapīṭhaṃ, tāva diyaḍḍhahatthavitthāro maggo upacāro nāma. Tasmiṃ mañcassa vā pīṭhassa vā upacāre ṭhitassa vā bhikkhuno pavisantassa vā nikkhamantassa vā upacāre yo anupakhajja seyyaṃ kappetukāmo seyyaṃ santharati vā santharāpeti vā, āpatti dukkaṭassa.
121.这里安排卧垫与席褥，乃于广大寺院四周设有约一尺半长的扶手，小型卧处便有相应尺寸。洗净双足后进出，过门处有脚踏石，及到达卧榻所在之处，约一尺半扶手宽道称为“设施”，此乃服务之意。于此卧垫或座位，站立或坐下或起身之比库，若欲打扰该卧具，安顿卧具或整理卧榻，便是犯戒，生不善之业。
Abhinisīdativā abhinipajjati vāti ettha abhinisīdanamattena abhinipajjanamatteneva vā pācittiyaṃ. Sace pana dvepi karoti, dve pācittiyāni. Uṭṭhāyuṭṭhāya nisīdato vā nipajjato vā payoge payoge pācittiyaṃ.
“强行坐下”或“强行卧下”者，若是由于强行或暴力行为，属于须受过失忏悔之罪，若二者俱犯，便须忏悔两次。无论是站起坐下或躺臥起身，皆视为过失须忏悔。
§122
122.Upacāraṃ ṭhapetvā seyyaṃ santharati vā santharāpeti vāti imasmiṃ ito pare ca ‘‘vihārassa upacāre’’tiādike dukkaṭavārepi yathā idha abhinisīdanamatte abhinipajjanamatte ubhayakaraṇe payogabhede ca pācittiyappabhedo vutto, evaṃ dukkaṭappabhedo veditabbo. Evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito. Aññassa puggaliketi idhāpi vissāsikassa puggalikaṃ attano puggalikasadisameva, tattha anāpatti.
122.设立设施后，整理卧具或辅助整理，依戒律文义于此及他处称为“寺院设施”之内，为犯戒恶行。犹如前述强行坐下或卧下的过失因缘依次区分，亦需如是辨明不善之别。由此可见，同一寺院中若有不同住处或不同围墙，不构成共住一处。故一切处所皆视为他的住处，若为其他个人的私人场所，则即便在此亦属其个人领地，且不会生过失。
§123
123.Āpadāsūti sace bahi vasantassa jīvitabrahmacariyantarāyo hoti, evarūpāsu āpadāsu yo pavisati, tassāpi anāpatti. Sesaṃ uttānamevāti. Paṭhamapārājikasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dukkhavedananti.
123. 如果外住比库在行持出家生活期间遇有生命危险，在此类危险中若其进入，也不犯戒律。后文即是指出。此处是在说明首次犯巴拉基戒的情形，包括行为、识别的放逸、意念动摇，损害众生，不善意念与受苦感受等。
Anupakhajjasikkhāpadaṃ chaṭṭhaṃ. · 不侵占学处为第六。
7. Nikkaḍḍhanasikkhāpadavaṇṇanā7. 拖出学处之解释
§126
126. Sattamasikkhāpade – ekena payogena bahukepi dvāre atikkāmetīti ye catubhūmakapañcabhūmakā pāsādā chasattakoṭṭhakāni vā catussālāni, tādisesu senāsanesu hatthesu vā gīvāya vā gahetvā antarā aṭṭhapento ekena payogena atikkāmeti, ekameva pācittiyaṃ. Ṭhapetvā ṭhapetvā nānāpayogehi atikkāmentassa dvāragaṇanāya pācittiyāni. Hatthena anāmasitvā ‘‘nikkhamā’’ti vatvā vācāya nikkaḍḍhantassāpi eseva nayo.
126. 第七条受戒规范中，凡单次用肢体穿越多处门障者，无论有四地、五地庄严的宫殿，或六十多座或四个厅堂的庄严房舍，或在普通军帐、象背或马鞍间以单肢穿越者，皆犯一巴吉帝亚戒。反复、以不同方式穿越时，每次计一巴吉帝亚戒。用手指指示并口称“出去”者，语言的指示亦同算作一次。
Aññaṃ āṇāpetīti ettha ‘‘imaṃ nikkaḍḍhā’’ti āṇattimatte dukkaṭaṃ. Sace so sakiṃ āṇatto bahukepi dvāre atikkāmeti, ekaṃ pācittiyaṃ. Sace pana ‘‘ettakāni dvārāni nikkaḍḍhāhī’’ti vā ‘‘yāva mahādvāraṃ tāva nikkaḍḍhāhī’’ti vā evaṃ niyāmetvā āṇatto hoti, dvāragaṇanāya pācittiyāni.
另外，明示指示他人穿越，此时以言语明确表达门已关闭者属于难忍罪。若他人已用单肢穿越多处门障，则犯一次巴吉帝亚戒。若指定“这些门已关闭”或“直到大门为止均关闭”而引导他人穿越者，因指示过多则犯多巴吉帝亚戒。
Tassaparikkhāranti yaṃkiñci tassa santakaṃ pattacīvaraparissāvanadhamakaraṇamañcapīṭhabhisibimbohanādibhedaṃ, antamaso rajanachallimpi; yo nikkaḍḍhati vā nikkaḍḍhāpeti vā; tassa vatthugaṇanāya dukkaṭāni . Gāḷhaṃ bandhitvā ṭhapitesu pana ekāva āpattīti mahāpaccariyaṃ vuttaṃ.
“门障相关物”指各种障碍物，如衣物、袈裟、席垫、床垫等，包括下层的丝绸或羽毛装饰物。所有被关闭或被制止通行的物件，均计为门障物。对持久结实的门障物多次制止者，犯严重戒律。
§127
127.Aññassa puggaliketi idhāpi vissāsikapuggalikaṃ attano puggalikasadisameva. Yathā ca idha; evaṃ sabbattha. Yatra pana viseso bhavissati, tatra vakkhāma.
127. “他人所用之物”，指一切信任的他人所有物，样态与自己所有物同样。此规定在任何处所一律适用。如有特殊情形，将另作说明。
§128
128.Alajjiṃ nikkaḍḍhati vātiādīsu bhaṇḍanakārakakalahakārakameva sakalasaṅghārāmato nikkaḍḍhituṃ labhati, so hi pakkhaṃ labhitvā saṅghampi bhindeyya. Alajjīādayo pana attano vasanaṭṭhānatoyeva nikkaḍḍhitabbā, sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭati. Ummattakassāti sayaṃ ummattakassa anāpatti. Sesaṃ uttānamevāti.
128. 口称“关闭”及类似行为，如制造争执，导致集体纷争，不能随意用以阻止通行，因而不能阻止干扰众僧的行为。只有自身所有的寝具、居所才可关闭，阻止外人进入。精神错乱者不犯戒律。后文即是指上述情况。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种起欲——从身心、从语心、从身语心三者而起。所谓三种起欲是指身业、意业和口业三者的驱动，具体包括行为、分别解脱、存有心、世俗行为、身业、口业、不善心以及苦受。
Nikkaḍḍhanasikkhāpadaṃ sattamaṃ. · 拖出学处为第七。
8. Vehāsakuṭisikkhāpadavaṇṇanā8. 重阁屋学处之解释
§129
129. Aṭṭhamasikkhāpade – uparivehāsakuṭiyāti upari acchannatalāya dvibhūmikakuṭiyā vā tibhūmikādikuṭiyā vā. Mañcaṃ sahasā abhinisīdīti mañcaṃ sahasā abhibhavitvā ajjhottharitvā nisīdi. Bhummatthe vā etaṃ upayogavacanaṃ; mañce nisīdīti attho. Abhīti idaṃ pana padasobhanatthaṃ upasaggamattameva. Nippatitvāti nipatitvā nikkhamitvā vā. Tassa hi upari āṇīpi na dinnā, tasmā nikkhanto. Vissaramakāsīti virūpaṃ āturassaramakāsi.
第129条戒——“高座小屋”：意指在上面有遮盖之地，为双层地面的小屋，或三层地面的小屋。所谓“床”是指迅速坐下，表示快速地从床上坐起。也有“地上”之意，即坐在地上的意思。这里“坐”字在语音上美化而成。在从床上下坐时必须起来，原因是上面没有座垫，因此必须起来。所谓“形棘屋”是指丑陋、病苦之居。
§131
131.Vehāsakuṭi nāma majjhimassa purisassa asīsaghaṭṭāti yā pamāṇamajjhimassa purisassa sabbaheṭṭhimāhi tulāhi sīsaṃ na ghaṭṭeti, etena idha adhippetā vehāsakuṭi dassitā hoti, na vehāsakuṭilakkhaṇaṃ. Yā hi kāci upari acchinnatalā dvibhūmikā kuṭi tibhūmikādikuṭi vā ‘‘vehāsakuṭī’’ti vuccati. Idha pana asīsaghaṭṭā adhippetā. Abhinisīdanādīsu pubbe vuttanayeneva payogavasena āpattibhedo veditabbo.
第131条——“小屋”指中年人的一顶帽子，尺寸为中年人头围的平均头巾大小，不压头部，因而此处称为“小屋”。真正的小屋是指上面有遮盖之地，为双层或三层地面的小屋。此处仅指帽子，并非真正的小屋。过去规戒中关于坐下等行为的表述亦有类似用法，违犯的区别应据此知晓。
§133
133.Avehāsakuṭiyāti bhūmiyaṃ katapaṇṇasālādīsu anāpatti. Na hi sakkā tattha parassa pīḷā kātuṃ. Sīsaghaṭṭāyāti yāyaṃ sīsaghaṭṭā hoti, tatthāpi anāpatti. Na hi sakkā tattha heṭṭhāpāsāde anoṇatena vicarituṃ, tasmā asañcaraṇaṭṭhānattā parapīḷā na bhavissati . Heṭṭhā aparibhogaṃ hotīti yassā heṭṭhā dabbasambhārādīnaṃ nikkhittattā aparibhogaṃ hoti, tatthāpi anāpatti. Padarasañcitaṃ hotīti yassā uparimatalaṃ dāruphalakehi vā ghanasanthataṃ hoti, sudhādiparikammakataṃ vā tatthāpi anāpatti. Paṭāṇi dinnā hotīti mañcapīṭhānaṃ pādasikhāsu āṇī dinnā hoti, yattha nisīdantepi na nippatanti, tādise mañcapīṭhe nisīdatopi anāpatti. Tasmiṃ ṭhitoti āhaccapādake mañce vā pīṭhe vā ṭhito upari nāgadantakādīsu laggitakaṃ cīvaraṃ vā kiñci vā gaṇhāti vā, aññaṃ vā laggeti, tassāpi anāpatti. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
第133条——不带屋顶的小屋是指地上的芦苇棚等，不会产生他人责难。所谓“头盔”，指头盔状物，不会产生责难。因为那里不可进行低层游荡，所以不会有区别，无游走场所故无他人责难。不可用下面空间的东西为玩具，则算是禁止使用。芦苇屋及用木质果壳等压实而作其实也是不责难。床脚处给筏板为椅脚，坐时不压迫，故坐那床脚处亦无责难。若在床上、坐垫上立行，取拿蛇牙等物，或持他人财物亦无责难。剩下的则如上所述。从身和意共同起起的三种，是行为、非分别解脱、有意、语言过失、身业、三个意识和三种痛苦。
Vehāsakuṭisikkhāpadaṃ aṭṭhamaṃ. · 重阁屋学处为第八。
9. Mahallakavihārasikkhāpadavaṇṇanā9. 大屋学处之解释
§135
135. Navamasikkhāpade – yāva dvārakosāti ettha dvārakoso nāma piṭṭhasaṅghāṭassa samantā kavāṭavitthārappamāṇo okāso. Mahāpaccariyaṃ pana ‘‘dvārabāhato paṭṭhāya diyaḍḍho hattho’’ti vuttaṃ. Kurundiyaṃ pana ‘‘dvārassa ubhosu passesu kavāṭappamāṇa’’nti. Mahāaṭṭhakathāyaṃ ‘‘kavāṭaṃ nāma diyaḍḍhahatthampi hoti dvihatthampi aḍḍhateyyahatthampī’’ti vuttaṃ, taṃ suvuttaṃ. Tadeva hi sandhāya bhagavatāpi ‘‘piṭṭhasaṅghāṭassa samantā hatthapāsā’’ti ayaṃ ukkaṭṭhaniddeso kato. Aggaḷaṭṭhapanāyāti sakavāṭakadvārabandhaṭṭhapanāya; sakavāṭakassa dvārabandhassa niccalabhāvatthāyāti attho. Dvāraṭṭhapanāyāti idampi hi padabhājanaṃ imamevatthaṃ sandhāya bhāsitaṃ. Ayaṃ panettha adhippāyo – kavāṭañhi lahuparivaṭṭakaṃ vivaraṇakāle bhittiṃ āhanati, pidahanakāle dvārabandhaṃ. Tena āhananena bhitti kampati, tato mattikā calati, calitvā sithilā vā hoti patati vā. Tenāha bhagavā ‘‘yāva dvārakosā aggaḷaṭṭhapanāyā’’ti. Tattha kiñcāpi ‘‘idaṃ nāma kattabba’’nti neva mātikāyaṃ na padabhājane vuttaṃ, aṭṭhuppattiyaṃ pana ‘‘punappunaṃ chādāpesi punappunaṃ lepāpesī’’ti adhikārato yāva dvārakosā aggaḷaṭṭhapanāya punappunaṃ limpitabbo vā lepāpetabbo vāti evamattho daṭṭhabbo.
第135条戒——所谓“门口小屋”，是指门口及篱笆周围均为门扇展开的空地。佛陀曾言“大门后支柱的一个半手距离”，库伦迪尊者则曰“门两侧可见门扇大小”，大阿毗达摩注藏亦言门扇尺寸为一又二分之一手、一手半又一段半手宽。佛陀曾以此为准，称门及篱笆周围为“手所及之地”。“顶梁搭置”指桁架和门框连接处的固定，以保持门框不动。此处“门柵固定”亦属词基。该处门扇为轻便可转动之物。门开时使墙动，墙动导致泥土松动，泥土松动则会下陷或坠落，故称“门口及顶梁的搭设处”。对此佛陀说“当门及顶梁搭置处以下……”并未明言“此为应执事项”，但注解谓“反复涂抹修补”符合此义。故应反复擦拭或反复涂抹修补，方名“顶梁搭置处”。
Yaṃ pana padabhājane ‘‘piṭṭhasaṅghāṭassa samantā hatthapāsā’’ti vuttaṃ. Tattha yassa vemajjhe dvāraṃ hoti, uparibhāge uccā bhitti, tassa tīsu disāsu samantā hatthapāsā upacāro hoti, khuddakassa vihārassa dvīsu disāsu upacāro hoti. Tatrāpi yaṃ bhittiṃ vivariyamānaṃ kavāṭaṃ āhanati, sā aparipūraupacārāpi hoti. Ukkaṭṭhaparicchedena pana tīsu disāsu samantā hatthapāsā dvārassa niccalabhāvatthāya lepo anuññāto. Sace panassa dvārassa adhobhāgepi lepokāso atthi, tampi limpituṃ vaṭṭati. Ālokasandhiparikammāyāti ettha ālokasandhīti vātapānakavāṭakā vuccanti, tepi vivaraṇakāle vidatthimattampi atirekampi bhittippadesaṃ paharanti. Upacāro panettha sabbadisāsu labbhati, tasmā sabbadisāsu kavāṭavitthārappamāṇo okāso ālokasandhiparikammatthāya limpitabbo vā lepāpetabbo vāti ayamettha adhippāyo.
“门口及篱笆周围为手可及之地”，门内与上部分墙有高低差，门三面均有手部所及范围。小寺院两面有护墙护持。若有人搬动拆除墙或移动门扇，均属不端行为。以顶梁连接处为准，三面都有手部可及范围，门下若有涂抹之处，也应可移动。所谓“光线交接处”即风门或通风的小窗，虽可打开，但在关闭时要防止超出墙面部分。故此处有三面手部可及空间，照明通风处亦有分布，理应能够擦拭涂抹。于此为准。
Setavaṇṇantiādikaṃ na mātikāya padabhājanaṃ. Iminā hi vihārassa bhārikattaṃ nāma natthīti padabhājaneyeva anuññātaṃ, tasmā sabbametaṃ yathāsukhaṃ kattabbaṃ.
关于“Setavaṇṇanti”等等，不属于戒律的词类分类。因为在此住处的婆罗门身份里，称为不应有的，仅仅允许按词类区分，因此这一切皆可随意施行。
Evaṃ lepakamme yaṃ kattabbaṃ, taṃ dassetvā puna chadane kattabbaṃ dassetuṃ ‘‘dvatticchadanassā’’tiādi vuttaṃ. Tattha dvatticchadanassa pariyāyanti chadanassa dvattipariyāyaṃ; pariyāyo vuccati parikkhepo, parikkhepadvayaṃ vā parikkhepattayaṃ vā adhiṭṭhātabbanti attho. Appaharite ṭhitenāti aharite ṭhitena. Haritanti cettha sattadhaññabhedaṃ pubbaṇṇaṃ muggamāsatilakulatthaalābukumbhaṇḍādibhedañca aparaṇṇaṃ adhippetaṃ. Tenevāha – ‘‘haritaṃ nāma pubbaṇṇaṃ aparaṇṇa’’nti.
如是在涂抹功夫上应当如何施行，展示后又须再遮盖，这里有“二重遮覆”等说。此中“二重遮覆”的同义语是“遮覆的二重样式”；同义语谓摒弃，也包括两重摒弃或多重摒弃的意思。所谓“摒弃而安住者”，被摒弃的而仍旧存续。此处“摒弃”指以七种庄稼谷物等，和普巴那(黄种)与穆嘎(黑种)气味及纹饰等作分别，昼夜分别之义。故此称其为“‘昼夜’所称的摒弃”。
Sace harite ṭhitoadhiṭṭhāti, āpatti dukkaṭassāti ettha pana yasmimpi khette vuttaṃ bījaṃ na tāva sampajjati, vasse vā pana patite sampajjissati, tampi haritasaṅkhyameva gacchati. Tasmā evarūpe khettepi ṭhitena na adhiṭṭhātabbaṃ, ahariteyeva ṭhitena adhiṭṭhātabbaṃ. Tatrāpi ayaṃ paricchedo, piṭṭhivaṃsassa vā kūṭāgārakaṇṇikāya vā upari thupikāya vā passe nisinno chadanamukhavaṭṭiantena olokento yasmiṃ bhūmibhāge ṭhitaṃ passati, yasmiñca bhūmibhāge ṭhito, taṃ upari nisinnakaṃ passati, tasmiṃ ṭhāne adhiṭṭhātabbaṃ. Tassa anto aharitepi ṭhatvā adhiṭṭhātuṃ na labbhati. Kasmā? Vihārassa hi patantassa ayaṃ patanokāsoti.
如果说以“昼夜安住”作为依据，则所言虽为过失，此处犹如田地中说种子未即发生，到一定季节方能发芽，此亦随绿色的数量增长而发展。所以在这类地中，即使安住亦不应拘著，唯应以非昼夜地中安住为准。此处章节又说，如田园附属堆垛仓房或地母神神龛等之上高处的茅草屋顶上端观看地面有绿色处，于绿色处安住，则见顶部之处，则于此处应安住。此处端亦不宜安住于昼夜之中，为何？因为此住处坠落处即为坠落口也。
§136
136.Maggena chādentassāti ettha maggena chādanaṃ nāma aparikkhipitvā ujukameva chādanaṃ; taṃ iṭṭhakasilāsudhāhi labbhati. Dve magge adhiṭṭhahitvāti dve maggā sace ducchannā honti, apanetvāpi punappunaṃ chādetuṃ labbhati, tasmā yathā icchati; tathā dve magge adhiṭṭhahitvā tatiyaṃmaggaṃ ‘‘idāni evaṃ chādehī’’ti āṇāpetvā pakkamitabbaṃ. Pariyāyenāti parikkhepena. Evaṃchadanaṃ pana tiṇapaṇṇehi labbhati. Tasmā idhāpi yathā icchati tathā dve pariyāye adhiṭṭhahitvā tatiyaṃ pariyāyaṃ ‘‘idāni evaṃ chādehī’’ti āṇāpetvā pakkamitabbaṃ. Sace na pakkamati, tuṇhībhūtena ṭhātabbaṃ. Sabbampi cetaṃ chadanaṃ chadanūpari veditabbaṃ. Uparūparicchanno hi vihāro ciraṃ anovassako hotīti maññamānā evaṃ chādenti. Tato ce uttarinti tiṇṇaṃ maggānaṃ vā pariyāyānaṃ vā upari catutthe magge vā pariyāye vā.
136.所谓以道遮盖者，是谓以经久无间断的均匀道理加以遮盖；此以意愿坚定的品性如药剂得之。所谓“以两道安住”为，若两道遮盖难以保持，虽清除后仍可反复加遮；故可随意如是，乃至于第三道时，应发令说“如今如此遮盖”，于是应当出离。所谓同义语即摒弃。如此遮盖多用稻草叶。故此处亦可随意而为，以两种同义语为依据，加第三种同义语，道理亦当发令出离。如若不出离，则应以寂静安住。总之此遮盖应当以遮盖之上观看。因为上下遮盖的住处久住不灭，众生因故以为如此遮盖。再者，有时上面为涉三道或四道或第四道或同义语。
§137
137.Karaḷe karaḷeti tiṇamuṭṭhiyaṃ tiṇamuṭṭhiyaṃ. Sesamettha uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
137.“苦痛，残酷”等，是指三捆草束分束分量。末者于此为上端。所谓割捆草束——包括行为、心境解脱、非心动、不妥之念、身行、语行、三心及剧痛之义。
Mahallakavihārasikkhāpadaṃ navamaṃ. · 大住处学处为第九。
10. Sappāṇakasikkhāpadavaṇṇanā10. 有生物学处之解释
§140
140. Dasamasikkhāpade – jānaṃ sappāṇakanti sappāṇakaṃ etanti yathā tathā vā jānanto. Siñceyya vā siñcāpeyya vāti tena udakena sayaṃ vā siñceyya, aññaṃ vā āṇāpetvā siñcāpeyya. Pāḷiyaṃ pana ‘‘siñceyyāti sayaṃ siñcatī’’ti īdisānaṃ vacanānaṃ attho pubbe vuttanayeneva veditabbo.
140.关于第十修学戒——“洒水”义谓洒水。故此或洒或应洒，用水洒自身或命人洒。巴利文中“siñceyyāti”是“自己洒”的意思，应依前文所述般理解。
Tattha dhāraṃ avicchinditvā siñcantassa ekasmiṃ udakaghaṭe ekāva āpatti. Esa nayo sabbabhājanesu. Dhāraṃ vicchindantassa pana payoge payoge āpatti . Mātikaṃ sammukhaṃ karoti, divasampi sandatu, ekāva āpatti. Sace tattha tattha bandhitvā aññato aññato neti, payoge payoge āpatti. Sakaṭabhāramattañcepi tiṇaṃ ekapayogena udake pakkhipati, ekāva āpatti. Ekekaṃ tiṇaṃ vā paṇṇaṃ vā pakkhipantassa payoge payoge āpatti. Mattikāyapi aññesupi kaṭṭhagomayādīsu eseva nayo. Idaṃ pana mahāudakaṃ sandhāya na vuttaṃ, yaṃ tiṇe vā mattikāya vā pakkhittāya pariyādānaṃ gacchati, āvilaṃ vā hoti, yattha pāṇakā maranti, tādisaṃ udakaṃ sandhāya vuttanti veditabbaṃ. Sesamettha uttānamevāti.
在此，对滴水不断不停留的浸湿者，仅在同一容水器中一次触犯。此法适用于所有分割物。若滴水不断而分段计数，则每次为一次触犯。此时对律条作正面解说，即使连续数日，也是仅为一次触犯。假如将水分段绑定，分开计算，则每次均为一次触犯。即使如车载秆草，稍作一处用水浸润，也算一次触犯。若每次投入一束，或一片草，皆是分别次数触犯。陶器等其他容器亦同此理。此处未曾言及盛大水量，若以草或陶器浸湿所取走者，水质则变浑浊，众生因此死亡。因此应知此水即为此所述之水。此段结尾言此意已尽明了。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ tivedananti.
三重束缚是指身体心意方面、言语心意方面、身体言语心意三者的束缚，即指行为、观念解脱、意识因素、言语缺失、身体行为、语语行为及三种意识之苦痛等含义。
Sappāṇakasikkhāpadaṃ dasamaṃ. · 有生物学处为第十。
Samatto vaṇṇanākkamena senāsanavaggo dutiyo. · 依解释次第，住所品第二完毕。
3. Ovādavaggo
第三章 开示品
1. Ovādasikkhāpadavaṇṇanā1. 教诫学处之解释
§141-144
141-144. Bhikkhunivaggassa paṭhamasikkhāpade – lābhino hontīti ettha na tesaṃ bhikkhuniyo denti, na dāpenti, mahākulehi pabbajitā pana kuladhītaro attano santikaṃ āgatānaṃ ñātimanussānaṃ ‘‘kuto ayye ovādaṃ uddesaṃ paripucchaṃ labhathā’’ti pucchantānaṃ ‘‘asuko ca asuko ca thero ovadatī’’ti asītimahāsāvake uddisitvā kathānusārena tesaṃ sīlasutācārajātigottādibhedaṃ vijjamānaguṇaṃ kathayanti. Evarūpā hi vijjamānaguṇā kathetuṃ vaṭṭanti. Tato pasannacittā manussā therānaṃ cīvarādibhedaṃ mahantaṃ lābhasakkāraṃ abhihariṃsu. Tena vuttaṃ – ‘‘lābhino honti cīvara…pe… parikkhārāna’’nti.
编号141至144 关于比库尼众首戒 "得利者"，此处说彼比库尼既无授予，亦无给予，乃出家于显赫家族者之家女，出仕时询问父母亲属曰：“尊者何处可得开示？”答曰：“老比库尼开示也。”此十八位大弟子依教相随，谈论彼等在戒律、行为、出身、种姓等方面世俗差别并具慧解之德。此类智慧者愿言说此事，人们因而心喜，尊敬长老之衣服等物，视为巨大利益。因此有言：“得利者即衣服等清净戒具。”
Bhikkhuniyoupasaṅkamitvāti tesaṃ kira santike tāsu ekā bhikkhunīpi na āgacchati, lābhataṇhāya pana ākaḍḍhiyamānahadayā tāsaṃ upassayaṃ agamaṃsu. Taṃ sandhāya vuttaṃ – ‘‘bhikkhuniyo upasaṅkamitvā’’ti. Tāpi bhikkhuniyo calacittatāya tesaṃ vacanaṃ akaṃsuyeva . Tena vuttaṃ – ‘‘atha kho tā bhikkhuniyo…pe… nisīdiṃsū’’ti. Tiracchānakathanti saggamaggagamanepi tiracchānabhūtaṃ rājakathādimanekavidhaṃ niratthakakathaṃ. Iddhoti samiddho, sahitattho gambhīro bahuraso lakkhaṇapaṭivedhasaṃyuttoti adhippāyo.
关于比库尼接近者中，有一比库尼未曾前来，因欲得利执着而心意拉紧，亲近其徒弟。对此有言：“比库尼前来亲近。”尽管如此，比库尼心意不定，亦无应答。又有言：“于是彼比库尼……坐下。”邪见，即天道与地狱道皆为异类，王故事等多种无益言说。神通意指炽盛热烈、具有意义、深刻广味及具特征的理趣，意为主导思想。
§145-147
145-147.Anujānāmi bhikkhaveti ettha yasmā te bhikkhū ‘‘mā tumhe bhikkhave bhikkhuniyo ovaditthā’’ti vuccamānā adiṭṭhasaccattā tathāgate āghātaṃ bandhitvā apāyupagā bhaveyyuṃ, tasmā nesaṃ taṃ apāyupagataṃ pariharanto bhagavā aññeneva upāyena te bhikkhunovādato paribāhire kattukāmo imaṃ bhikkhunovādakasammutiṃ anujānīti veditabbo. Evaṃ idha paribāhire kattukāmatāya anujānitvā parato karontova ‘‘anujānāmi bhikkhave aṭṭhahaṅgehi samannāgata’’ntiādimāha. Imāni hi aṭṭhaṅgāni chabbaggiyānaṃ supinantenapi na bhūtapubbānīti.
编号145至147 "我许可汝等比库尼"，此言因诸比库尼被告知“勿向彼等开示”，若违犯实理，可能导致如来受难遭报，故世尊为避免此不善缘，另施他法，准许彼等对该开示者另作应对。此许可是因外在操作愿望而为，实际内心或未完全成就，但表示许可比库尼具备八支分特性。八支不曾为过去六波罗蜜的先行条件。
Tattha sīlamassa atthīti sīlavā. Idāni yañca taṃ sīlaṃ, yathā ca taṃ tassa atthi nāma hoti, taṃ dassento ‘‘pātimokkhasaṃvarasaṃvuto’’tiādimāha. Tattha pātimokkhova saṃvaro pātimokkhasaṃvaro. Pātimokkhasaṃvarena saṃvuto samannāgatoti pātimokkhasaṃvarasaṃvutāe.
此处所谓戒律之意，是指具戒者。现在所说此戒及其名义所在，解释为“受持巴帝摩诃戒约束”等。此中所称巴帝摩诃戒约束，即巴帝摩诃戒的约束。依巴帝摩诃戒而受约束者，称为“受持巴帝摩诃戒约束者”。
Viharatīti vattati. Vuttañhetaṃ vibhaṅge –
所谓“修住”即是行持。此处所说，依《律门别释》为证：
‘‘Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pamokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā; saṃvaroti kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo. Saṃvutoti iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato upapanno samupapanno sampanno samannāgato, tena vuccati ‘pātimokkhasaṃvarasaṃvuto’ti. Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati ‘viharatī’’’ti (vibha. 511-512).
巴帝摩诃，即戒德的建立，最初步为行止、束缚、约束，是解脱的门径，是善法的修成；约束即身体无越戒，言语无越戒，身语无越戒。所谓受持，是依此巴帝摩诃戒约束而受摄、同在、临近、具足，因此称“受持巴帝摩诃戒约束者”。所谓行住，即行进、实行、奉行、生活，故称“行住”。（《律门别释》511-512）
Ācāragocarasampannoti micchājīvapaṭisedhakena na veḷudānādinā ācārena, vesiyādiagocaraṃ pahāya saddhāsampannakulādinā ca gocarena sampanno. Aṇumattesu vajjesu bhayadassāvīti appamattakesu vajjesu bhayadassāvī, tāni vajjāni bhayato dassanasīloti vuttaṃ hoti. Samādāya sikkhati sikkhāpadesūti adhisīlasikkhādibhāvena tidhā ṭhitesu sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādāya sammā ādāya sādhukaṃ gahetvā avijahanto sikkhatīti attho. Ayamettha saṅkhepo, vitthāro pana yo icchati, tena visuddhimaggato gahetabbo.
具足行为及所应远离的意涵是：非以恶行如偷盗等为业，非依恶行之观行为止，而是分别于善行所应守护之处，乃至具足信仰与家庭等行止之所在。于戒禁微细处如轻戒过失表现畏惧，其戒是基于畏惧而求得之。依戒律教导而习戒义者，即借戒律教导所赋予的坚定戒心，在戒条三种程度上，从善地悉行各戒条，持戒时谨守无犯，便是此义。此为概要，如欲详细者，可参阅《清净道论》。
Bahu sutamassāti bahussuto. Sutaṃ dhāretīti sutadharo; yadassa taṃ bahu sutaṃ nāma, taṃ na sutamattameva; atha kho naṃ dhāretīti attho. Mañjūsāyaṃ viya ratanaṃ sutaṃ sannicitamasminti sutasannicayo. Etena yaṃ so sutaṃ dhāreti, tassa mañjūsāya gopetvā sannicitaratanasseva cirakālenāpi avināsanaṃ dasseti. Idāni taṃ sutaṃ sarūpato dassento ‘‘ye te dhammā’’tiādimāha, taṃ verañjakaṇḍe vuttanayameva. Idaṃ panettha nigamanaṃ – tathārūpāssa dhammā bahussutā honti, tasmā bahussuto. Dhātā, tasmā sutadharo. Vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā; tasmā sutasannicayo. Tattha vacasā paricitāti vācāya paguṇā katā. Manasānupekkhitāti manasā anupekkhitā, āvajjantassa dīpasahassena obhāsitā viya honti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suṭṭhu paṭividdhā supaccakkhakatā honti.
所谓广闻，是指多闻。所谓闻受持，是承受所闻，多闻不但为听闻之多，且为能持守。譬如宝器多而确实安存，无毁损者，即相当于广闻的确实承受者。现在表明“你所闻法”等语，出于《法集题要》中“恶净法门”。此处乃总结：如是法门多闻者，故称多闻。造物者，故称承闻者。此闻，依语而知，依意而修，依见而明；故名为闻的汇集。语而知，即以语言而明；依意而修，意即心念，因此心念安稳如灯火数千盏明现。依见而明，即从义理智慧确解无误，故名为听闻聚。
Ayaṃ pana bahussuto nāma tividho hoti – nissayamuccanako, parisupaṭṭhāpako, bhikkhunovādakoti. Tattha nissayamuccanakena upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kātabbā pakkhadivasesu dhammasāvanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parikathanatthāya andhakavindamahārāhulovādaambaṭṭhasadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo , samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati.
此外，此多闻者依之分为三：依止而解脱者、极善维持者、为比库尼等规劝者。其中依止而解脱者，于受具足戒五年后，应以数目表为戒书，法中话语须记目，分为四个讲说时间为闻法时；成就期为经文所说之一切讲说；赞叹期为三次欢喜祝贺，如佛弟子及众僧中具祝福仪式；对应僧众斋戒日等回避行为，知晓善恶业因果，为圣学人所依，或以定力、观慧修习，直至阿拉汉果得成的一业修法。如此，则此多闻者如四方有地，任其师主安住所处而得安住。
Parisupaṭṭhāpakena upasampadāya dasavassena sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ. Parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya heṭṭhā uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana ‘‘ekaṃ uggaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā gahetuṃ vaṭṭatī’’ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, na vaṭṭatīti? ‘‘Na vaṭṭatī’’ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci uggahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāpako bahussuto hoti disāpāmokkho yenakāmaṅgamo, parisaṃ upaṭṭhāpetuṃ labhati.
由僧团监管者来为达上戒十年之内，以全面完整章节条目形式，通过两种律藏的分别讲解，口头宣说戒律法义。对不能独自完成此事者，应由三人共同行动，依次轮流实施。戒律的业事与条目规则亦须详细梳理。论及僧团的聚集，如欲针对阿毗达磨讲授律藏之义，需由中部论解者，也即根本五十卷论者承担。若是长部论解者，则由长部大品经卷主理；相应地，增支部论解者则主理上中三品或长品。若力不及，则按照三藏分类，依次由下至上接手。大训解者曾说：“一位负责人可以承担四个品或五个品的论解。”以本生经论解者为例，则需负责六十部的讲说，其后其他不足的内容则不予承担。《法句经》也同理，要结合经文内容进行解说，这是大训解者的教导。如此逐步汇总，至根本五十论解规模时，应该能应对，不应出现不能完成之事。据古注释书记载，实际并无其他更正方案。阿毗达磨论解虽有需求，但律、阿毗达磨论解结合，且无经文佐证的专门论集，难以胜任主持僧团事务。只有那些从经律文献均能胜任的僧团监管者，具广博知识，眼明心明，具备所需树立僧众的能力，才能担此重任。
Bhikkhunovādakena pana sāṭṭhakathāni tīṇi piṭakāni uggahetabbāni, asakkontena catūsu nikāyesu ekassa aṭṭhakathā paguṇā kātabbā, ekanikāyena hi sesanikāyesupi pañhaṃ kathetuṃ sakkhissati. Sattasu pakaraṇesu catuppakaraṇassa aṭṭhakathā paguṇā kātabbā, tattha laddhanayena hi sesapakaraṇesu pañhaṃ kathetuṃ sakkhissati. Vinayapiṭakaṃ pana nānatthaṃ nānākāraṇaṃ, tasmā taṃ saddhiṃ aṭṭhakathāya paguṇaṃ kātabbameva. Ettāvatā hi bhikkhunovādako bahussuto nāma hotīti.
而针对比库尼老师而言，应当掌握六十卷论解中三藏全部分，总体连贯成体系。若力不从心，则可在四部经中特殊承担一部的论解，并且在该部经文尾部助解补问。至于七种章节的讨论，则四部经论之一的论解应承担主要部分，且能在章节余缺处补问；律藏则因其复杂多样原因，须整体结合论解统一处理。因此，比库尼老师作为全面的法导师，必然具备如此广博学识。
Ubhayānikho panassātiādi pana yasmā aññasmiṃ sakale navaṅgepi bāhussacce sati sāṭṭhakathaṃ vinayapiṭakaṃ vinā na vaṭṭatiyeva, tasmā visuṃ vuttaṃ. Tattha vitthārenāti ubhatovibhaṅgena saddhiṃ. Svāgatānīti suṭṭhu āgatāni. Yathā āgatāni pana svāgatāni honti, taṃ dassetuṃ ‘‘suvibhattānī’’tiādi vuttaṃ. Tattha suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosavirahitāni. Suppavattīnīti paguṇāni vācuggatāni. Suvinicchitāni suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā ca suvinicchitāni akhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā, aṭṭhakathāto hi esa vinicchayo hotīti.
两部同时涉及的事宜，比如自他关系不同面向广泛充分证实的六十卷论解，若无律藏支持则不能成就，因此经律论解须相辅相成，所以称为“俱足”。具体说法，包括分别讲解共相配合。关于贵客应接，因其妥当接待，故称为欢迎。像贵客一样受妥善接待，故谓称“受宴”。“妥善接待”即正确划分文字和语义，避免混淆。由此论解被明晰地阐述，故称论解为精确呈现法义的指归。
Kalyāṇavācoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanāya poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kalyāṇavākkaraṇoti madhurassaro, mātugāmo hi sarasampattirato, tasmā parimaṇḍalapadabyañjanampi vacanaṃ sarasampattirahitaṃ hīḷeti. Yebhuyyena bhikkhunīnaṃ piyo hoti manāpoti sabbāsaṃ piyo nāma dullabho, bahutarānaṃ pana paṇḍitānaṃ bhikkhunīnaṃ sīlācārasampattiyā piyo hoti manavaḍḍhanako. Paṭibalo hoti bhikkhuniyo ovaditunti suttañca kāraṇañca dassento vaṭṭabhayena tajjetvā bhikkhuniyo ovadituṃ tādisaṃ dhammaṃ desetuṃ samattho hoti. Kāsāyavatthavasanāyāti kāsāyavatthanivatthāya. Garudhammanti gihikāle bhikkhuniyā kāyasaṃsaggaṃ vā sikkhamānāsāmaṇerīsu methunadhammaṃ vā anajjhāpannapubbo hoti. Mātugāmo hi pubbe katamanussaranto saṃvare ṭhitassāpi dhammadesanāya gāravaṃ na karoti. Atha vā tasmiyeva asaddhamme cittaṃ uppādeti. Vīsativasso vāti upasampadāya vīsativasso tato atirekavasso vā. Evarūpo hi visabhāgehi vatthūhi punappunaṃ samāgacchantopi daharo viya sahasā sīlavināsaṃ na pāpuṇāti, attano vayaṃ paccavekkhitvā ayuttaṭṭhāne chandarāgaṃ vinetuṃ paṭibalo hoti, tena vuttaṃ – ‘‘vīsativasso vā hoti atirekavīsativasso vā’’ti.
所谓善辩之辞，是指针对疏松啰嗦的言论等，使用妥当且调和的词汇，配合完整词义的表达，使语言平顺通达，无矫揉造作。善辩之词，如醇蜜甘露，满含美好资质。因此，即使是圆陀比库尼，在布持戒律、品行端正方面引人欢迎，受众多贤慧比库尼尊敬，具有不可多得的贤德，体现提升人心的作用。比库尼亦善于劝导，能辨明经文内涵与缘由，故可放心令其宣讲经法。所谓赭衣袈裟，是指赭色袈裟衣。所谓拘束法，是指家居时比库尼与在学尼、沙玛内拉之间不得发生身体亲密行为，或未公开不当行为。此谓对女子而言虽修持节制，却因未曾严格约束，致对法师宣讲有所损害。年二十至二十一岁受戒，此后数年内，即使反复修行，仍如幼儿般未能断绝邪行。因此有言“二十载或二十载余”，以此表明年长者修道之难。
Ettha ca ‘‘sīlavā’’tiādi ekamaṅgaṃ, ‘‘bahussuto hotī’’tiādi dutiyaṃ, ‘‘ubhayāni kho panassā’’tiādi tatiyaṃ, ‘‘kalyāṇavāco hoti kalyāṇavākkaraṇo’’ti catutthaṃ, ‘‘yebhuyyena bhikkhunīnaṃ piyo hoti manāpo’’ti pañcamaṃ, ‘‘paṭibalo hoti bhikkhuniyo ovaditu’’nti chaṭṭhaṃ, ‘‘na kho paneta’’ntiādi sattamaṃ, ‘‘vīsativasso’’tiādi aṭṭhamanti veditabbaṃ.
此中，“具戒德者”为第一项，“广博学识者”为第二项，“具二者者”即第三项，“善辩之辞者”为第四项，“广受比库尼喜爱者”为第五项，“善于劝导比库尼者”为第六项，“非彼类者”为第七项，“具二十年受戒者”为第八项，应当了知。
§148
148.Ñatticatutthenāti pubbe vatthusmiṃ vutteneva. Garudhammehīti garukehi dhammehi, te hi gāravaṃ katvā bhikkhunīhi sampaṭicchitabbattā garudhammāti vuccanti. Ekatoupasampannāyāti ettha bhikkhunīnaṃ santike ekatoupasampannāya, yo garudhammena ovadati, tassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva.
148.所谓章节四义，乃指前文所述法义中。所谓拘束法，是指对比库尼以恭敬之心，恪守戒律的诸法，故名拘束法。所谓既已受戒者，则指在比库尼面前完成受戒仪式者，那些依照拘束戒法断恶及劝勉者，便难损害戒律。比库尼若仍处于有形局限未破之状态，则同样适用正法规制。
§149
149.Pariveṇaṃ sammajjitvāti sace pāto asammaṭṭhaṃ sammaṭṭhampi vā puna tiṇapaṇṇādīhi uklāpaṃ pādappahārehi ca vikiṇṇavālikaṃ jātaṃ, sammajjitabbaṃ. Asammaṭṭhañhi taṃ disvā ‘‘ayyo attano nissitake daharabhikkhūpi vattapaṭipattiyaṃ na yojeti, dhammaṃyeva kathetī’’ti tā bhikkhuniyo asotukāmā viya bhaveyyuṃ. Tena vuttaṃ – ‘‘pariveṇaṃ sammajjitvā’’ti. Antogāmato pana bhikkhuniyo āgacchantiyo pipāsitā ca kilantā ca honti, tā pānīyañca hatthapādamukhasītalakaraṇañca paccāsīsanti, tasmiñca asati purimanayeneva agāravaṃ janetvā asotukāmāpi honti . Tena vuttaṃ – ‘‘pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā’’ti.
关于“正确设置围栏”之说，意思是如果池塘不合规或合规但被禾草树叶等杂物覆盖，或因行走踢起泥土形成杂乱的泥环，皆须予以整顿和清理。若看到不合规的状况，便会生起“唉，连自己依止的幼年比库都不能遵守出家行为，独只说法”之类不悦之心。这就是所说的“正确设置围栏”。而从后面进来的比库尼，往往因干渴疲惫，会饮水且以手或脚作凉爽之举，由此在该处容易产生先前所未有的不敬和不悦心。这便是“备设饮食和供养”的说法。
Āsananti nīcapīṭhakaphalakataṭṭikakaṭasārakādibhedaṃ antamaso sākhābhaṅgampi ‘‘idaṃ tāsaṃ āsanaṃ bhavissatī’’ti evaṃ āsanaṃ paññapetvā. Dhammadesanāpattimocanatthaṃ pana dutiyo icchitabbo. Tena vuttaṃ – ‘‘dutiyaṃ gahetvā nisīditabba’’nti. Nisīditabbanti na vihārapaccante, atha kho vihāramajjhe uposathāgārassa vā bhojanasālāya vā dvāre sabbesaṃ osaraṇaṭṭhāne nisīditabbaṃ. Samaggātthāti sabbā āgatatthāti attho. Vattantīti āgacchanti; paguṇā vācuggatāti attho. Niyyādetabboti appetabbo. Osāretabboti pāḷi vattabbā. Vassasatūpasampannāyātiādi vattabbapāḷidassanaṃ.
“坐具”是指低垫、板鞋垫、果壳、叶子等各类垫具，以及座位边缘的支杆折断等，皆属于坐具范畴。对这些坐具的制备，常用“这就是他们的坐具”来说明之。至于将坐具用于法义宣说时的使用方法，则另有次要说明。在此基础上，说“须先取第二个坐具而坐”。所谓“须坐”，不是在寺院周围随便坐，而是在寺内或斋堂门口的所有废物摆放处坐定。所谓“齐整之意”，即全面而一致的到来之义。前来之义则指来访、到达。所谓“须派遣”，即须派出人去安排，废物需要被移置原位。诸如“具百雨季的指称”都是巴利文的表达方式。
Tattha sāmīcikammanti maggasampadānabījanapānīyāpucchanādikaṃ anucchavikavattaṃ. Ettha ca bhikkhuniyā bhikkhussa abhivādanaṃ nāma antogāme vā bahigāme vā antovihāre vā bahivihāre vā antaraghare vā rathikāya vā antamaso rājussāraṇāyapi vattamānāya deve vassamāne sakaddamāya bhūmiyā chattapattahatthāyapi hatthiassādīhi anubaddhāyapi kātabbameva. Ekābaddhāya pāḷiyā bhikkhācāraṃ pavisante disvā ekasmiṃ ṭhāne ‘‘vandāmi ayyā’’ti vandituṃ vaṭṭati. Sace antarantarā dvādasahatthe muñcitvā gacchanti, visuṃ visuṃ vanditabbā. Mahāsannipāte nisinne ekasmiṃyeva ṭhāne vandituṃ vaṭṭati. Esa nayo añjalikammepi. Yattha katthaci nisinnāya pana paccuṭṭhānaṃ kātabbaṃ, tassa tassa sāmīcikammassa anurūpe padese ca kāle ca taṃ taṃ kātabbaṃ.
“适当行为”包含像要求给予饮水、斟茶等随顺服侍之事。此处指比库尼对比库的敬礼，不论是来访、外出、内院居所、外院道路、内间房舍、乘车、甚至在王宫猎场等坚固场所，也应当由天人、伞盖、手杖等作为束缚式的保护。举止与巴利戒律一致，见有人进入，便应立于一处“礼敬长辈尊者”。如果之间间隔十二步，应逐一轮番礼拜。若众多聚集于一处时则只需一处礼敬。此为合掌礼仪。若坐着时另需起身回敬，必须依当时的适当地点与时机完成各项礼敬。
Sakkatvāti yathā kato sukato hoti, evaṃ katvā. Garuṃkatvāti tattha gāravaṃ janetvā. Mānetvāti manena piyaṃ katvā. Pūjetvāti imesaṃyeva tiṇṇaṃ kiccānaṃ karaṇena pūjetvā. Anatikkamanīyoti na atikkamitabbo.
“有天性者”即像完成了某种善行或功德，因而心安理得的状态，亦即“已成就、已如愿的”状态。所谓“尊重”，指由观念产生的恭敬心。“敬重”的行为即是凭借这三种行为而对三件功德事加以敬礼。“不可超越”即不得超越界限，需守规矩。
Abhikkhuke āvāseti ettha sace bhikkhunupassayato aḍḍhayojanabbhantare ovādadāyakā bhikkhū na vasanti, ayaṃ abhikkhuko āvāso nāma. Ettha vassaṃ na vasitabbaṃ. Vuttañhetaṃ – ‘‘abhikkhuko nāma āvāso na sakkā hoti ovādāya vā saṃvāsāya vā gantu’’nti (pāci. 1048). Na ca sakkā tato paraṃ pacchābhattaṃ gantvā dhammaṃ sutvā āgantuṃ. Sace tattha vassaṃ vasituṃ anicchamānā bhikkhuniyo ñātakā vā upaṭṭhākā vā evaṃvadanti – ‘‘vasatha, ayye, mayaṃ bhikkhū ānessāmā’’ti vaṭṭati. Sace pana vuttappamāṇe padese vassaṃ upagantukāmā bhikkhū āgantvā sākhāmaṇḍapepi ekarattaṃ vutthā honti; na nimantitā hutvā gantukāmā. Ettāvatāpi sabhikkhuko āvāso hoti, ettha vassaṃ upagantuṃ vaṭṭati. Upagacchantīhi ca pakkhassa terasiyaṃyeva bhikkhū yācitabbā – ‘‘mayaṃ ayyā tumhākaṃ ovādena vasissāmā’’ti. Yato pana ujunā maggena aḍḍhayojane bhikkhūnaṃ vasanaṭṭhānaṃ, tena pana maggena gacchantīnaṃ jīvitantarāyo vā brahmacariyantarāyo vā hoti, aññena maggena gacchantīnaṃ atirekaḍḍhayojanaṃ hoti, ayaṃ abhikkhukāvāsaṭṭhāneyeva tiṭṭhati. Sace pana tato gāvutamatte añño bhikkhunupassayo khemaṭṭhāne hoti, tāhi bhikkhunīhi tā bhikkhuniyo yācitvā puna gantvā bhikkhū yācitabbā ‘‘ayyā amhākaṃ ujumagge antarāyo atthi, aññena maggena atirekaḍḍhayojanaṃ hoti. Antarāmagge pana amhākaṃ upassayato gāvutamatte añño bhikkhunupassayo atthi, ayyānaṃ santikā tattha āgataovādena vasissāmā’’ti. Tehi bhikkhūhi sampaṭicchitabbaṃ. Tato tāhi bhikkhunīhi taṃ bhikkhunupassayaṃ āgantvā uposatho kātabbo, tā vā bhikkhuniyo disvā attano upassayameva gantvā kātumpi vaṭṭati.
所谓“比库群居”，是指若某地距离比库集体住所四里多的范围内，没有警戒看护人员的比库住宿，就是“不具足群居住所”的状态。据说“此为不适合居住之处，不能前往进行警戒或同居”。随后，也不允许在白天或夜晚随意去往邻处听法学习。若有人因此请求，便应答应邀请。若在指定的地区，有意愿前来住宿的比库，会有一处树荫或屋檐作为临时住所，但未接受邀请而自行前往者不是宾客。由此产生的场所即成比库之住所，可用来过雨季。到来的比库会被邀请住宿。春秋二季时，第三天需要请求“愿以尊者师命予我栖宿”，这是巴利戒律的规定。如有去往正路一路两里处的比库，若前路有困阻、辟盗或饥荒等难事，会派遣附近有人邀请他们去更安全处住宿。收到邀请的比库应当相互协调。邀请的比库抵达后便应进行雨季守戒；比库尼们在雨季守斋日见到己方警戒的比库，即可前往拜会和弥勒守斋。
Sace pana vassaṃ upagantukāmā bhikkhū cātuddase vihāraṃ āgacchanti, bhikkhunīhi ca ‘‘idha ayyā vassaṃ vasissathā’’ti pucchitā ‘‘āmā’’ti vatvā puna tāhi ‘‘tenahi ayyā mayampi tumhākaṃ ovādaṃ anujīvantiyo vasissāmā’’ti vuttā dutiyadivase gāme bhikkhācārasampadaṃ apassantā ‘‘na sakkā idha vasitu’’nti pakkamanti. Atha tā bhikkhuniyo uposathadivase vihāraṃ gantvā bhikkhū na passanti, ettha kiṃ kātabbanti? Yattha bhikkhū vasanti, tattha gantvā pacchimikāya vassaṃ upagantabbaṃ. ‘‘Pacchimikāya vassaṃ upagantuṃ āgamissantī’’ti vā ābhogaṃ katvā āgatānaṃ santike ovādena vasitabbaṃ. Sace pana pacchimikāyapi na keci āgacchanti, antarāmagge ca rājabhayaṃ vā corabhayaṃ vā dubbhikkhaṃ vā hoti, abhikkhukāvāse vasantiyā āpatti, vassacchedaṃ katvā gacchantiyāpi āpatti, sā rakkhitabbā. Āpadāsu hi abhikkhuke āvāse vasantiyā anāpatti vuttā. Sace āgantvā vassaṃ upagatā bhikkhū puna kenaci kāraṇena pakkamanti, vasitabbameva. Vuttañhetaṃ – ‘‘anāpatti vassūpagatā bhikkhū pakkantā vā honti vibbhantā vā kālaṅkatā vā pakkhasaṅkantā vā āpadāsu ummattikāya ādikammikāyā’’ti. Pavārentiyā pana yattha bhikkhū atthi, tattha gantvā pavāretabbaṃ.
若预期会前来住宿的比库于十四日内入寺，且比库尼们询问“尊者本住在此雨季否？”答“是”，再答“我们也将随你遵守此戒律”，次日若到乡下调查比库能否住此而答“不可以”，则于守斋日再访，若见没有比库来此，且路上有王城之险、强盗之患或饥荒，则不能住在通常住所；若断雨季后前往亦受罚，应予保护。雨季中居住在寺者于遇灾祸时虽有违规，仍不罚。若前来住宿的比库随后因故离开，应当允许离开。据说“雨季居住者即使离开或分散，若因疯癫或妄为等灾殃，也是无过之。”若寺中有戒律监督者，应当去找他询问批准。
Anvaddhamāsanti addhamāse addhamāse. Dve dhammā paccāsīsitabbāti dve dhammā icchitabbā. Uposathapucchakanti uposathapucchanaṃ, tattha pannarasike uposathe pakkhassa cātuddasiyaṃ cātuddasike terasiyaṃ gantvā uposatho pucchitabbo. Mahāpaccariyaṃ pana ‘‘pakkhassa terasiyaṃyeva gantvā ‘ayaṃ uposatho cātuddasiko pannarasiko’ti pucchitabba’’nti vuttaṃ. Uposathadivase ovādatthāya upasaṅkamitabbaṃ. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbaṃ. Iti bhagavā aññassa kammassa okāsaṃ adatvā nirantaraṃ bhikkhunīnaṃ bhikkhūnaṃ santike gamanameva paññapesi. Kasmā? Mandapaññattā mātugāmassa. Mandapañño hi mātugāmo, tasmā niccaṃ dhammasavanaṃ bahūpakāraṃ. Evañca sati ‘‘yaṃ mayaṃ jānāma, tameva ayyā jānantī’’ti mānaṃ akatvā bhikkhusaṅghaṃ payirūpāsamānā sātthikaṃ pabbajjaṃ karissanti, tasmā bhagavā evamakāsi. Bhikkhuniyopi ‘‘yathānusiṭṭhaṃ paṭipajjissāmā’’ti sabbāyeva nirantaraṃ vihāraṃ upasaṅkamiṃsu. Vuttañhetaṃ –
寒夏之间，在寒冷之月，每月皆应复习两条戒律。所谓“乌波萨特询问”，即为乌波萨特节的询问。于十五日的乌波萨特节月中，当月至十四日、十四日再至十三日这期间，须至乌波萨特节场所进行询问。《大传》中说：‘务须于该月十三日时，至乌波萨特节，问：“此乌波萨特节为十四日还是十五日？”’乌波萨特节当天，应为劝诫之故亲近而至；而修行日宜为观察教义而前往。故世尊放弃了别的职事，只不断勤行前往比库尼及比库的近处，这究竟为何？因出家修行者多为妇女乡里中间。妇女乡里多愚慧不深，因而不住于听法其实助益极大。正如持戒者应具“我所知即师母所知”之志，不生傲慢，守护比库众，安稳如法出家之道，故世尊乃如是行持。诸比库尼亦发愿“当如前行常修正法”，无不诣常住处。由此可明。
‘‘Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṃ gacchati. Manussā ujjhāyanti khiyyanti vipācenti ‘jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idānime imāhi saddhiṃ abhiramissantī’ti. Bhagavato etamatthaṃ ārocesuṃ – ‘na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo, gaccheyya ce, āpatti dukkaṭassa. Anujānāmi bhikkhave catūhi pañcahi bhikkhunīhi ovādaṃ gantu’nti. Punapi tatheva ujjhāyiṃsu. Puna bhagavā ‘anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṃ gantu’’’nti āha.
当时，所有比库尼团体皆赴劝诫。人类忧愁争斗，嗟叹说：“这些众生将来生病，老去，他们今天必将共结苦闷。”世尊为此声明说：“比库尼们，应当由整个比库尼团体前往劝诫，虽去会受恶果，我许可四五名比库尼前去。”但众比库尼仍怀不满。世尊复言：“我许可二三名比库尼前去劝诫。”
Tasmā bhikkhunisaṅghena dve tisso bhikkhuniyo yācitvā pesetabbā – ‘‘ethayye, bhikkhusaṅghaṃ ovādūpasaṅkamanaṃ yācatha, bhikkhunisaṅgho ayyā…pe… ovādūpasaṅkamana’’nti (cūḷava. 413). Tāhi bhikkhunīhi ārāmaṃ gantabbaṃ. Tato ovādapaṭiggāhakaṃ ekaṃ bhikkhuṃ upasaṅkamitvā vanditvā so bhikkhu ekāya bhikkhuniyā evamassa vacanīyo ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Tena bhikkhunā pātimokkhuddesako bhikkhu upasaṅkamitvā evamassa vacanīyo ‘‘bhikkhunisaṅgho bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Pātimokkhuddesakena vattabbo ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti.
因此，须由二三名比库尼请求并派遣：“请前往比库众劝诫。”这二三名比库尼乃往修道场所。之后由接收劝诫者，即一比库，前往跪拜，单独与一比库尼对话说：“比库尼团，但愿接受比库团劝诫。”此时由戒律主持比库亦前来，向比库尼团说：“比库尼团，跪拜比库众，请接受劝诫。”若有比库已被认可为劝诫者，则戒律主持者还会说：“名义上的比库劝诫者已获认可，俾愿比库尼团前去。”
Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo – ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci bhikkhu ussahati bhikkhuniyo ovadituṃ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo – ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti.
若无人获认可为比库劝诫者，戒律主持者亦会问：“谁愿意为比库尼劝诫呢？”若有比库愿意劝诫比库尼，且具八相庄严，便应宣示：“此名曰比库劝诫者，俾愿比库尼团前来。”
Sace pana koci na ussahati bhikkhuniyo ovadituṃ, pātimokkhuddesakena vattabbo – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sakalaṃ sikkhattayasaṅgahaṃ sāsanamārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Bhikkhunisaṅghenapi tā bhikkhuniyo pesetabbā ‘‘gacchathayye, pucchatha ‘kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana’’’nti. Tāhi ‘‘sādhu ayye’’ti sampaṭicchitvā ārāmaṃ gantvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vattabbaṃ – ‘‘kiṃ ayya labhati bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Tena vattabbaṃ – ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Tāhi ‘‘sādhu ayyā’’ti sampaṭicchitabbaṃ. Ekato āgatānaṃ vasena cetaṃ vuttaṃ, tāsu pana ekāya bhikkhuniyā vattabbañca sampaṭicchitabbañca, itarā tassā sahāyikā.
若无人愿为比库尼劝诫者，戒律主持者当说：“无人获认可为比库比库尼劝诫者，比库尼团应自修内调。至此，所有修戒相关三藏律藏集成已足矣。”此时，比库尼当以“善哉”默许，然后按照规矩，将此事向比库尼众宣讲。比库尼团亦应派其询问者“请前往，询问：‘比库尼团于比库众劝诫有何利益？’”询问者答“善哉”，之后前往比库处，问及此事。回复当为：“无人获认可为比库比库尼劝诫者，比库尼团应以庄严自修。”众比库尼皆应默许“善哉”。一次比库尼众结夏安居，这里有一比库尼既具所闻已宣讲，他人乃为其助手。
Sace pana bhikkhunisaṅgho vā bhikkhusaṅgho vā na pūrati, ubhayatopi vā gaṇamattameva puggalamattaṃ vā hoti, ekā bhikkhunī vā bahūhi bhikkhunupassayehi ovādatthāya pesitā hoti, tatrāyaṃ vacanakkamo – ‘‘bhikkhuniyo ayya bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya bhikkhusaṅghassa pāde vandāmi; ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.
若比库尼团或比库团皆不前行，或人数有限，则有一比库尼向多位比库尼请求劝诫事宜，并言：“比库尼们跪拜比库众，请求接受劝诫。”答曰：“我乃跪拜比库众，请求接受其劝诫，愿得此劝诫。”
‘‘Bhikkhunisaṅgho ayya ayyānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunīsaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo ayya ayyānaṃ pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya ayyānaṃ pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.
『比库尼僧团敬礼比库尼，恳求教诫潜谏，希望得到比库尼教诫潜谏』。『比库尼们敬礼比库尼，恳求教诫潜谏，希望比库尼得到教诫潜谏』。『我敬礼比库尼，恳求教诫潜谏，愿我得到教诫潜谏』。
‘‘Bhikkhunisaṅgho ayya ayyassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira ayya bhikkhunisaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo ayya ayyassa pāde vandanti ; ovādūpasaṅkamanañca yācanti, labhantu kira ayya bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Ahaṃ ayya ayyassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ ayya ovādūpasaṅkamana’’nti.
『比库尼僧团敬礼比库尼lord，恳求教诫潜谏，希望比库尼僧团得到教诫潜谏』。『比库尼们敬礼比库尼lord，恳求教诫潜谏，希望比库尼得到教诫潜谏』。『我敬礼比库尼lord，恳求教诫潜谏，愿我得到教诫潜谏』。
‘‘Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa ayyānaṃ ayyassa pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira ayya bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana’’nti.
『比库尼僧团和比库尼及比库尼们敬礼比库尼僧团尊者lord的脚，恳求教诫潜谏，希望比库尼僧团与比库尼及比库尼们得到教诫潜谏』。
Tenapi bhikkhunā uposathakāle evaṃ vattabbaṃ – ‘‘bhikkhuniyo bhante bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira bhante bhikkhuniyo ovādūpasaṅkamana’’nti. ‘‘Bhikkhunī bhante bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana’’nti.
因此，比库尼在优婆塞戒日当时应当这样为行——『比库尼们，尊敬的比库尼们，敬礼比库尼僧团的脚，恳求教诫潜谏，愿尊敬的比库尼们得到教诫潜谏』。『比库尼，尊敬的比库尼，敬礼比库尼僧团的脚，恳求教诫潜谏，愿尊敬的比库尼得到教诫潜谏』。
‘‘Bhikkhunisaṅgho bhante, bhikkhuniyo bhante, bhikkhunī bhante āyasmantānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira bhante bhikkhunī ovādūpasaṅkamana’’nti.
『比库尼僧团，尊敬的比库尼，尊敬的比库尼，敬礼长老们的脚，恳求教诫潜谏，愿尊敬的比库尼得到教诫潜谏』。
‘‘Bhikkhunisaṅgho ca bhante, bhikkhuniyo ca bhikkhunī ca bhikkhusaṅghassa āyasmantānaṃ pāde vandati vandanti vandati, ovādūpasaṅkamanañca yācati yācanti yācati, labhatu kira labhantu kira labhatu kira bhante bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca ovādūpasaṅkamana’’nti.
『比库尼僧团与尊敬的比库尼，及比库尼们敬礼比库尼僧团长老们的脚，恳求教诫潜谏，愿比库尼僧团与尊敬的比库尼及比库尼们得到教诫潜谏』。
Pātimokkhuddesakenāpi sace sammato bhikkhu atthi, purimanayeneva taṃ bhikkhuniyo, taṃ bhikkhunī, taṃ bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca upasaṅkamantu upasaṅkamatu upasaṅkamatūti vattabbaṃ. Sace natthi, pāsādikena bhikkhunisaṅgho ca bhikkhuniyo ca bhikkhunī ca sampādetu sampādentu sampādetūti vattabbaṃ.
若有比库，依巴提摩迦戒律，依照所受戒律，女子比库尼尚且如是，女子比库尼、女子比库尼僧团以及比库和比库尼都应亲近、往诣彼戒律，或应往诣彼戒律，如是应当行。若无如此，则应使庄严的女子比库尼僧团以及比库和比库尼建立起来，或应建立起来，如是应当行。
Ovādapaṭiggāhakena pāṭipade paccāharitvā tatheva vattabbaṃ. Ovādaṃ pana bālagilānagamike ṭhapetvā añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati. Vuttañhetaṃ bhagavatā –
对于由戒勉者传授的戒律，若有所违背，应如此处理。戒勉者对愚痴弱病的居士、行者立戒时，若其他行者是林中修行者，则难以受戒。世尊亦曾说：
‘‘Anujānāmi , bhikkhave, ṭhapetvā bālaṃ ṭhapetvā gilānaṃ ṭhapetvā gamikaṃ avasesehi ovādaṃ gahetu’’nti (cūḷava. 414).
「比库们，我许可你们，立戒时对愚痴者立戒，对弱病者立戒，对最终的行者立戒时，可以仅传授戒勉。」（小部 414）
Tattha yo cātuddasikapannarasikesu vā uposathesu pāṭipade vā gantukāmo, so gamiko dutiyapakkhadivase gacchantopi aggahetuṃ na labhati, ‘‘na, bhikkhave, ovādo na gahetabbo, yo na gaṇheyya, āpatti dukkaṭassā’’ti (cūḷava. 414) vuttaṃ āpattiṃ āpajjatiyeva. Ovādaṃ gahetvā ca uposathagge anārocetuṃ vā pāṭipade bhikkhunīnaṃ apaccāharituṃ vā na vaṭṭati. Vuttañhetaṃ –
又说，若往出家日或十五日的守日，行者意欲前往受戒，即使在第二日，也不可领受。「比库们，不应接受戒勉，若不接受戒勉，将犯严重过失。」（小部414）由此即生过失。受戒勉后，无论是在守日于禅堂前宣说戒律，或在戒律上对女子比库尼诤责，都不可行。世尊亦说：
‘‘Na, bhikkhave, ovādo na ārocetabbo. Yo na āroceyya, āpatti dukkaṭassā’’ti (cūḷava. 415).
「比库们，不应宣说戒勉，若宣说将犯严重过失。」（小部415）
Aparampi vuttaṃ –
又有教示曰——
‘‘Na, bhikkhave, ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā’’ti (cūḷava. 415).
「不，比库们，戒律劝诫不可撤回。若不撤回，便是犯下恶法。」（《小部律》415经文）
Tattha āraññakena paccāharaṇatthaṃ saṅketo kātabbo. Vuttañhetaṃ – ‘‘anujānāmi, bhikkhave, āraññakena bhikkhunā ovādaṃ gahetuṃ, saṅketañca kātuṃ, atra paṭiharissāmī’’ti. Tasmā āraññako bhikkhu sace bhikkhunīnaṃ vasanagāme bhikkhaṃ labhati, tattheva caritvā bhikkhuniyo disvā ārocetvā gantabbaṃ. No cassa tattha bhikkhā sulabhā hoti, sāmantagāme caritvā bhikkhunīnaṃ gāmaṃ āgamma tatheva kātabbaṃ. Sace dūraṃ gantabbaṃ hoti, saṅketo kātabbo – ‘‘ahaṃ amukaṃ nāma tumhākaṃ gāmadvāre sabhaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā upasaṅkamissāmi, tattha āgaccheyyāthā’’ti . Bhikkhunīhi tattha gantabbaṃ, agantuṃ na labbhati. Vuttañhetaṃ – ‘‘na, bhikkhave, bhikkhuniyā saṅketaṃ na gantabbaṃ. Yā na gaccheyya, āpatti dukkaṭassā’’ti (cūḷava. 415).
此处应由行林的比库以暗示表示撤回。对此曾有言——「我许可，比库们，行林比库可接受劝诫，且可示意撤回，在此必当拒绝。」因此，若行林比库在比库尼居住村庄获得布施，在该处即应示现行止，看见比库尼便告知应去之处。若该处比库获得不易，应到邻近村庄，见比库尼所在村，应在那里办理。若去处较远，则需表意示意——「我将往汝等村庄门口、会议所或树下瞻礼，届时请来。」比库尼必须过去，不可不到。此云——「不，比库们，比库尼不应不到被示意之地，若不到，即犯恶法。」（《小部律》415经文）
Ubhatosaṅghe tīhi ṭhānehi pavāretabbanti ettha bhikkhunīhi cātuddase attanā pavāretvā uposathe bhikkhusaṅghe pavāretabbaṃ. Vuttañhetaṃ –
双方僧团须于三处受戒，且此处比库尼自行受戒十四次后，于优波舍那日须在比库僧团中受戒。对此有言——
‘‘Anujānāmi , bhikkhave, ajjatanāya pavāretvā aparajju bhikkhusaṅghaṃ pavāretu’’nti (cūḷava. 427).
「我许可，比库们，如今前一次已受戒，次当于后续比库僧团中受戒。」（《小部律》427经文）
Bhikkhunikhandhake vuttanayeneva cettha vinicchayo veditabbo. Vuttañhetaṃ –
于比库尼律藏宜如上所说区别审察。对此有言——
‘‘Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalamakāsi. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ byattaṃ paṭibalaṃ sammannituṃ bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –
「当时所有比库尼僧团受戒时曾有喧闹，世尊对此说法。‘我许可，比库们，为了整个比库尼僧团的利益，应遣一比库尼代表比库尼僧团受戒，接着比库僧团受戒。比库们，应如此遣代表。首先当请一比库尼代表，请得后，应将代表的情况告诉僧团。’」
‘‘Suṇātu me, ayye saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Esā ñatti.
「愿尊者们听闻，我说：如果僧团中出现了分裂，僧团召集一名名为‘僧侣’的比库尼，为比库尼僧团之利益，允许比库僧团进入。此即称为同意。」
‘‘Suṇātu me, ayye saṅgho, saṅgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.
「愿尊者们听闻：僧团召集名为‘女比库尼’的人，为比库尼僧团之利益，允许比库僧团进入。若女比库尼对这一邀请表示同意，即可；若不同意，则应说明理由。」
‘‘Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṃ pavāretuṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 427).
「女比库尼已经得到僧团同意，可以为比库尼僧团的利益，允许比库僧团进入。僧团对此表示同意，故我认可此事。」（小部律篇第427经）
Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṃ ādāya bhikkhusaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘bhikkhunisaṅgho ayya, bhikkhusaṅghaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā. Vadatayya bhikkhusaṅgho bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissati. Dutiyampi ayya, tatiyampi ayya, bhikkhunisaṅgho…pe… paṭikarissatī’’ti.
获得女比库尼拍板同意后，僧侣出席者携带比库尼僧团，带上一件上衣，合掌致礼，并说：『尊敬的比库尼僧团，您们允许比库僧团进入，不论是当面、根据听闻，还是推测，有义务告诉比库僧团。愿比库僧团慈悲接纳比库尼僧团的请求，并以安然之心回应。第二次、第三次皆是如此，比库尼僧团必将还礼回应。』
Sace bhikkhunisaṅgho na pūrati, ‘‘bhikkhuniyo ayya bhikkhusaṅghaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayya bhikkhusaṅgho bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘ahaṃ ayya bhikkhusaṅghaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayya bhikkhusaṅgho anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.
若女比库尼僧团不满足此项要求，则应告知：『比库尼们，尊敬的，您们允许比库僧团进入，不论是当面、听闻或推测。请比库僧团慈悲接纳您们，比库尼们将以安然心态回应。』或言：『我，尊敬的，允许比库僧团进入，不论是直接见闻、听闻或推测。请比库僧团慈悲接纳，我必以安然之心回应。』此义应反复三次。
Sace bhikkhusaṅgho na pūrati, ‘‘bhikkhunisaṅgho ayyā ayye pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī’’ti ca, ‘‘bhikkhunisaṅgho ayya ayyaṃ pavāreti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhunisaṅghaṃ anukampaṃ upādāya, passanto paṭikarissatī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.
若比库僧团不满足此项要求，则应告知：『女比库尼僧团尊敬者允许进入，不论当面、听闻或推测。请比库尼僧团慈悲对待比库僧团，比库尼僧团安然以待回应。』或言：『女比库尼僧团尊敬的允许进入，不论直接见闻、听闻或推测。愿比库尼僧团慈悲款待比库僧团，并以安然之心回应。』此义应重复三次。
Ubhinnaṃ apāripūriyā ‘‘bhikkhuniyo ayyā ayye pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadantayyā bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘bhikkhuniyo ayya ayyaṃ pavārenti – diṭṭhena vā sutena vā parisaṅkāya vā, vadatayyo bhikkhuniyo anukampaṃ upādāya, passantiyo paṭikarissantī’’ti ca, ‘‘ahaṃ ayyā ayye pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ ayyā anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca, ‘‘ahaṃ ayya ayyaṃ pavāremi – diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ ayyo anukampaṃ upādāya, passantī paṭikarissāmī’’ti ca evaṃ tikkhattuṃ vattabbaṃ.
关于两者未尽之事，谓“比库尼向尊长女尼们告知——无论是亲眼所见、亲耳所闻，还是众中相互提示者，说：‘比库尼们当以慈悲心接受，且对他人宽容忍耐。’”又谓“比库尼向尊长女尼告知——无论亲目所见、亲耳所闻，抑或众中相互提示，彼等应以慈悲心接受，并以宽容相待。”复谓“我向尊长女尼告知——无论亲眼所见、亲耳所闻，还是众中相互提示，尊长女尼应以慈悲心接受，我将加以宽容忍耐。”亦谓“我向尊长女尼告知——无论亲眼所见、亲耳所闻，或众中提示，尊长女尼宜以慈悲心接受，我将予以忍耐缓和。”此等言语务须分别开示明示，以此为当行之正法。
Mānattacaraṇañca upasampadāpariyesanā ca yathāṭhāneyeva āvi bhavissati.
因骄慢行为及不当追求受具足戒（上座戒）的心态，将如实产生于现时之处。
Nabhikkhuniyā kenaci pariyāyenāti dasahi vā akkosavatthūhi aññena vā kenaci pariyāyena bhikkhu neva akkositabbo, na paribhāsitabbo, na bhayena tajjetabbo. Ovaṭoti pihito vārito paṭikkhitto. Vacanayeva vacanapatho. Anovaṭoti apihito avārito appaṭikkhitto. Tasmā bhikkhuniyā ādhipaccaṭṭhāne jeṭṭhakaṭṭhāne ṭhatvā ‘‘evaṃ abhikkama, evaṃ paṭikkama, evaṃ nivāsehi, evaṃ pārupāhī’’ti kenaci pariyāyena neva bhikkhu ovaditabbo, na anusāsitabbo. Dosaṃ pana disvā ‘‘pubbe mahātherā na evaṃ abhikkamanti, na paṭikkamanti, na nivāsenti, na pārupanti, īdisaṃ kāsāvampi na dhārenti, na evaṃ akkhīni añjentī’’tiādinā nayena vijjamānadosaṃ dassetuṃ vaṭṭati. Bhikkhūhi pana ‘‘ayaṃ vuḍḍhasamaṇī evaṃ nivāseti, evaṃ pārupati, mā evaṃ nivāsehi, mā evaṃ pārupāhi, mā tilakammapaṇṇakammādīni karohī’’ti yathāsukhaṃ bhikkhuniṃ ovadituṃ anusāsituṃ vaṭṭati.
所谓女尼对某些误解，指以十种或其他种辱骂语句攻击某人，对他人诽谤仇恨，女尼不得辱骂比库，亦不得加以责难，或因畏惧而远避。所谓“遮断”即为隐蔽、环绕、反对。言语的正道须沿循说话时的正轨。所谓“不遮断”即无蔽障、无扭曲、无反对。因此当女尼身居上座或长老之列时，不得以任何误解命令比库“必当如此前进、必当如此退避、必当如此居住、必当如此还家。”然而若现烦恼，则见之前辈长老不当如此前进、不当如此退避、不应如此居住、不应如此还家，亦不当着此类袈裟，并无视于眼中，则可由此因由显显烦恼。比库则可依其意愿，劝诫该女尼曰：“此乃年长沙弥尼，因如此居住，如此还家，勿效仿其行为，勿做标志性之恶行如着陋衣皮。”如是以适宜方式给予劝诫与训诫。
Samaggamhayyāti bhaṇantanti ‘‘samaggā amha ayya’’ iti bhaṇantaṃ bhikkhunisaṅghaṃ. Aññaṃ dhammaṃ bhaṇatīti aññaṃ suttantaṃ vā abhidhammaṃ vā. Samaggamhayyāti vacanena hi ovādaṃ paccāsīsanti, tasmā ṭhapetvā ovādaṃ aññaṃ dhammaṃ bhaṇantassa dukkaṭaṃ. Ovādaṃ aniyyādetvāti eso bhaginiyo ovādoti avatvā.
合和共处者谓之“合和”，谓彼语曰“我们和睦相处，尊长女尼”，即称女尼僧团为“合和群体”。若传其他法，无论经文或阿毗达摩，语中“合和共处”，其言即为责备。故当确定此责备针对传扬他法者，警告为不善。此女尼责备词乃无法随意违背。
§150
150.Adhammakammetiādīsu bhikkhunovādakasammutikammaṃ kammanti veditabbaṃ. Tattha adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyāni. Dhammakamme dutiyassa navakassa avasānapade anāpatti, sesesu sattarasa dukkaṭāni.
应知牵涉比库尼劝诫之共识行为，如“违法”等语，针对共有事实中存在的不正法处置。就不正法而言，十八种怠失戒中有二类属九条，正法之中有九条最后一条为无过，其他七条则属过失。
§152
152.Uddesaṃ dentoti aṭṭhannaṃ garudhammānaṃ pāḷiṃ uddisanto. Paripucchaṃ dentoti tassāyeva paguṇāya garudhammapāḷiyā aṭṭhakathaṃ kathentoti attho. Osārehi ayyāti vuccamāno osāretīti evaṃ vuccamāno aṭṭhagarudhammapāḷiṃ osāretīti attho. Evaṃ uddesaṃ dento, paripucchaṃ dento, yo ca osārehīti vuccamāno aṭṭha garudhamme bhaṇati, tassa pācittiyena anāpatti. Aññaṃ dhammaṃ bhaṇantassa dukkaṭena anāpatti. Pañhaṃ pucchati, pañhaṃ puṭṭho kathetīti bhikkhunī garudhammanissitaṃ vā khandhādinissitaṃ vā pañhaṃ pucchati, taṃ yo bhikkhu katheti, tassāpi anāpatti. Aññassatthāya bhaṇantanti catuparisatiṃ dhammaṃ desentaṃ bhikkhuṃ upasaṅkamitvā bhikkhuniyo suṇanti, tatrāpi bhikkhussa anāpatti. Sikkhamānāya sāmaṇeriyāti etāsaṃ desentassāpi anāpatti. Sesaṃ uttānatthameva.
修持戒律中所说的提及，指八种重法（严戒）巴利文的指称。所谓问答传授者，即就其所掌持八种重要戒律的注疏，对此加以阐释。以“osārehi ayya”称呼，意谓传授八种重戒注疏。以此方法讲述，问答之中，若谈论八种重戒，服饰行为即无过失。若涉及他法，则属过错。问答处女尼依其所托戒法及支体，以问题提出，且比库作答，此时比库亦无过失。出于其他目的而讲演，彼时他语涉世论，须有适当的四众传受之人接纳，方得无过失。对于学道人在学习之时亦然。说法过程至此而终。
Padasodhammasamuṭṭhānaṃ – vācato ca vācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, vacīkammaṃ, ticittaṃ tivedananti.
词语本质的集合——在言语及其心理层面上汇聚而成，谓之行为、非假解脱、非心造、言辞责难、语言业、三心三受。
Ovādasikkhāpadaṃ paṭhamaṃ. · 教诫学处为第一。
2. Atthaṅgatasikkhāpadavaṇṇanā二、日没学处注释
§153
153. Dutiyasikkhāpade – pariyāyenāti vārena, paṭipāṭiyāti attho. Adhicetasoti adhicittavato , sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena kusalānaṃ dhammānaṃ sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena ñāṇena samannāgatattā vā khīṇāsavo muni nāma vuccati, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ, tasmā evaṃ pubbabhāge sikkhato imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā na santi. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ upasamena upasantassa. Sadā satīmatoti sativepullappattattā niccakālaṃ satiyā avirahitassa . Ākāse antalikkheti antalikkhasaṅkhāte ākāse, na kasiṇugghāṭime, na pana rūpaparicchede. Caṅkamatipi tiṭṭhatipīti tāsaṃ bhikkhunīnaṃ kathaṃ sutvā ‘‘imā bhikkhuniyo maṃ ‘ettakameva ayaṃ jānātī’ti avamaññanti, handa dāni etāsaṃ attano ānubhāvaṃ dassemī’’ti dhammabahumānaṃ uppādetvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya evarūpaṃ iddhipāṭihāriyaṃ dassesi – ‘‘ākāse antalikkhe caṅkamatipi…pe… antaradhāyatipī’’ti. Tattha antaradhāyatipīti antaradhāyatipi adassanampi gacchatīti attho. Tañceva udānaṃ bhaṇati aññañca bahuṃ buddhavacananti thero kira attano bhātutherassa santike –
第二戒法的解释——所谓反复不变，意为次第的修行。所谓内心专注，是指具足一切心灵中第一、最高、阿拉汉果位之心的状态。不懈怠，谓不疏忽、以不懈怠成就善法的稳固修习者。关于圣者，谓『持戒者谓圣』及『圣者于二界为圣者』（经句，论曰）。持戒者于二界中，名为圣者；圣者因智达灭尽烦恼者也。于持戒中涵盖的路径，即阿拉汉智名列三十七道品或三学。此亦前行阶段的修持，故修此戒者成就圣者之相，名为圣者。彼圣者内无忧恼，如断烦恼圣者，于诸障碍消除中，忧恼不生。所谓息灭者，是指对贪、嗔等烦恼的止息；永恒具足正念，称为具足念者；所谓在虚空天，不是指遍色界或色界，乃指别于形色分类的虚空。再论比库尼，有比库尼言：『彼等藐视我，仅自知此，不予尊重』。于是她显现禅定力、神通力，得第四禅起，起坐而显现神通——“于虚空、天空中、常行等诸处……”此中“常行”即行住坐卧；“消失现象”指隐遁消失运动。此义又于经语中，由一长老于其弟长老前所述而释义。
‘‘Padumaṃ yathā kokanudaṃ sugandhaṃ,
“如同莲花与水芙蓉芬芳香甜，
Pāto siyā phullamavītagandhaṃ;
叶绿花盛且香味芬芳；
Aṅgīrasaṃ passa virocamānaṃ,
如光辉闪烁，
Tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123);
仿若烈火燃烧于虚空之中。”（集异门1.123）
Imaṃ gāthaṃ uddisāpetvā cattāro māse sajjhāyi. Na ca paguṇaṃ kattumasakkhi. Tato naṃ thero ‘‘abhabbo tvaṃ imasmiṃ sāsane’’ti vihārā nikkaḍḍhāpesi, so rodamāno dvārakoṭṭhake aṭṭhāsi. Atha bhagavā buddhacakkhunā veneyyasatte olokento taṃ disvā vihāracārikaṃ caramāno viya tassa santikaṃ gantvā ‘‘cūḷapanthaka, kasmā rodasī’’ti āha. So tamatthaṃ ārocesi. Athassa bhagavā suddhaṃ pilotikakhaṇḍaṃ datvā ‘‘idaṃ ‘rajoharaṇaṃ rajoharaṇa’nti parimajjāhī’’ti āha. So ‘‘sādhū’’ti sampaṭicchitvā attano nivāsaṭṭhāne nisīditvā tassa ekamantaṃ parimajji, parimajjitaṭṭhānaṃ kāḷakamahosi. So ‘‘evaṃ parisuddhampi nāma vatthaṃ imaṃ attabhāvaṃ nissāya kāḷakaṃ jāta’’nti saṃvegaṃ paṭilabhitvā vipassanaṃ ārabhi. Athassa bhagavā āraddhavīriyabhāvaṃ ñatvā ‘‘adhicetaso’’ti imaṃ obhāsagāthaṃ abhāsi. Thero gāthāpariyosāne arahattaṃ pāpuṇi. Tasmā thero pakatiyāva imaṃ gāthaṃ mamāyati, so taṃ imissā gāthāya mamāyanabhāvaṃ jānāpetuṃ taṃyeva bhaṇati. Aññañca antarantarā āharitvā bahuṃ buddhavacanaṃ. Tena vuttaṃ – ‘‘tañceva udānaṃ bhaṇati, aññañca bahuṃ buddhavacana’’nti.
说完这偈语后，四个月内他都在苦修，没有进行不善的行为。于是那长老对他说：「你不适应该教法了。」遂被逐出寺院，他悲泣地伫立在城门楼上。此时世尊用佛眼巡视众生，见状如在寺院中巡行，便走近那位长老问：「朱腊般踏咖，你为何哭泣？」他便说明苦衷。世尊给他洁净的飞羽叶，嘱咐他说：「这就是『去除尘垢』，请以此洁净自己。」他答道：「善哉！」于是接过飞羽叶，坐回住处，洁净之处生出黑斑。他说：「这布料本来纯净，现在因我身心现状缘起而生黑斑。」觉悟的震动降临，遂开始观照修习。世尊了知他已发起强烈精进，便唱出这发奋偈语。此后长老终成阿拉汉。由此那长老，向世尊请求要这偈语，世尊亲口授予他。他又从各处集取大量佛言教义，因此有说法称：「他曾说此偈，又曾说许多佛语。」
§156
156.Ekato upasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe pana upasampannaṃ ovadantassa pācittiyaṃ. Sesamettha uttānameva. Idampi ca padasodhammasamuṭṭhānameva.
156. 关于「一时具足出家」者，即初具足戒的比库尼团体中初具足者、比库团中初具足戒者的戒过劝诫。这段内容连贯完整，且词语运用恰当纯正。
Atthaṅgatasikkhāpadaṃ dutiyaṃ. · 日没学处第二。
3. Bhikkhunupassayasikkhāpadavaṇṇanā三、比库尼住处学处注释
§162
162. Tatiyasikkhāpade – aññatra samayā ovadati āpatti pācittiyassātiādīsu aṭṭhahi garudhammehi ovadantasseva pācittiyaṃ, aññena dhammena dukkaṭanti veditabbaṃ. Ekatoupasampannāyāti bhikkhunisaṅghe upasampannāya, bhikkhusaṅghe upasampannāya pana ovadato pācittiyameva. Ito parampi yattha yattha ‘‘ekatoupasampannā’’ti vuccati, sabbattha ayameva attho daṭṭhabbo. Sesaṃ uttānameva.
162. 第三戒则专论非时劝诫的违规与戒过劝诫等八大重大过失，针对初具足戒者予以劝诫戒过，其他戒律则视为恶行应知。所谓「一时具足」即指比库尼团体中初具足戒的比库尼，以及比库团中初具足戒的比库，劝诫与戒过皆只针对这些人。此后凡出现「一时具足」者，皆应依此意义理解。文意连贯完整。
Kathinasamuṭṭhānaṃ – kāyavācato, kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
关于「结夏安居」的解释，指身体、语言及意念三方面的集结，内涵为行为、非妄解脱、无心、习气过失、身业、语业及三种意业，嗜苦（tivedanā）则在此义内理解。
Bhikkhunupassayasikkhāpadaṃ tatiyaṃ. · 比库尼住处学处第三。
Idaṃ panettha mahāpaccariyaṃ vuttaṃ pakiṇṇakaṃ – asammato ce bhikkhu atthaṅgate sūriye bhikkhunupassayaṃ upasaṅkamitvā aṭṭhahi garudhammehi ovadati, tīṇi pācittiyāni. Aññena dhammena ovadato dve dukkaṭāni, ekaṃ pācittiyaṃ. Kathaṃ? Asammatamūlakaṃ dukkaṭaṃ, upassayaṃ gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Sammatassa atthaṅgate sūriye tattha gantvā aṭṭhahi garudhammehi ovadantassa ekā anāpatti, dve pācittiyāni. Kathaṃ? Sammatattā anāpatti, atthaṅgate sūriye ovadanamūlakaṃ ekaṃ, gantvā garudhammehi ovadanamūlakaṃ ekanti dve pācittiyāni. Tasseva aññena dhammena ovadato ekā anāpatti, ekaṃ dukkaṭaṃ, ekaṃ pācittiyaṃ. Kathaṃ? Sammatattā anāpatti, gantvā aññena dhammena ovadanamūlakaṃ dukkaṭaṃ, atthaṅgate sūriye ovadanamūlakaṃ pācittiyanti. Divā pana gantvā ovadato sammatassa ca asammatassa ca rattiṃ ovadanamūlakaṃ ekaṃ pācittiyaṃ apanetvā avasesā āpattānāpattiyo veditabbāti.
又有一大诧异的别说：若比库在超出界限的日出时分进入比库林，因八大重大过失而受劝诫，若受他法劝诫则有二恶，若受戒过劝诫则有一戒过。如何分辨？由根基为非时、进入比库林为他法劝诫根基、超界日出劝诫根基为戒过劝诫。处于正确时节进入则无罚，超时进入、他法劝诫两种，则有两戒过。由此，受他法劝诫者一无罚、一恶、一戒过；正确时节无罚，超时正是他法劝诫为一恶、戒过一。白昼进入劝诫者，正确与非时各有一戒过，夜里劝诫则一戒过无罚，余下罚过情况亦应由此理知。
Pakiṇṇakakathā niṭṭhitā. · 杂论结束。
4. Āmisasikkhāpadavaṇṇanā四、利养学处注释
§164
164. Catutthasikkhāpade – na bahukatāti na katabahumānā, na dhamme bahumānaṃ katvā ovadantīti adhippāyo. ‘‘Bhikkhunovādakaṃ avaṇṇaṃ kattukāmo’’tiādīnaṃ ujjhāpanake vuttanayenevattho veditabbo.
164. 第四戒，即不应多聚、多聚众、不做过多执着、不执着于法而进行劝诫的戒律，这是主导原则。应以诸如『比库想劝诫时，欲做优美行为』等开导语句来理解其宗旨。
Upasampannaṃ saṅghena asammatanti ettha asammato nāma sammatena vā saṅghena vā bhāraṃ katvā ṭhapito veditabbo. Anupasampannaṃ sammataṃ vā asammataṃ vāti ettha pana bhikkhukāle sammutiṃ labhitvā sāmaṇerabhūmiyaṃ ṭhito sammato, sammatena vā saṅghena vā ṭhapito bahussuto sāmaṇero asammatoti veditabbo. Sesaṃ vuttanayattā uttānameva.
由已达上具足戒律的僧团予以否决者，若此处未获许可，则此否决即是成立的。所谓未获许可者，即为未被许可的教团，亦或那僧团未曾负担守护此事，应当明了。反之，若尚未达戒律具足，亦或获得许可，则当于比库时代内，虽居沙玛内基位，却获认可，且该认可乃由授戒团体或教团所为时，资深而博学的沙玛内，即为未获许可者，应当明了。以上所述，依先前论述体例，乃为正明要旨之显现。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种生起：即从身体与心起，语言与心起，以及身体语言与心体三者俱起。所谓生起涵义为：行为、观念的解脱、专注身心、世俗实行、身业、口业、不善之心，以及痛苦感受等均由此而生起。
Āmisasikkhāpadaṃ catutthaṃ. · 资具学处第四。
5. Cīvaradānasikkhāpadavaṇṇanā五、施衣学处注释
§169
169. Pañcamasikkhāpade – visikhāyāti rathikāya. Piṇḍāya caratīti nibaddhacāravasena abhiṇhaṃ carati. Sandiṭṭhāti sandiṭṭhamittā ahesuṃ. Sesamettha padato uttānatthaṃ, vinicchayato cīvarapaṭiggahaṇasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Tatra hi bhikkhu paṭiggāhako, idha bhikkhunī, ayaṃ viseso. Sesaṃ tādisamevāti.
第五条戒：关于织物之义，如织帘、车篷等。行于乞食处者，谓以缚住自己，从事行动。如所见，因受戒故而结识贤友。此处应依先前章节对戒条的详细解析而解知戒义及相应规范。此中，持戒的比库及比库尼，当特别注意此义。余此类条文应同理解释。
Cīvaradānasikkhāpadaṃ pañcamaṃ. · 施衣学处第五。
6. Cīvarasibbanasikkhāpadavaṇṇanā六、缝衣学处注释
§175
175. Chaṭṭhasikkhāpade – udāyīti lāḷudāyī. Paṭṭhoti paṭibalo, nipuṇo ceva samattho cāti vuttaṃ hoti. Aññatarā bhikkhunīti tasseva purāṇadutiyikā. Paṭibhānacittanti attano paṭibhānena katacittaṃ, so kira cīvaraṃ rajitvā tassa majjhe nānāvaṇṇehi vippakatamethunaṃ itthipurisarūpamakāsi. Tena vuttaṃ – ‘‘majjhe paṭibhānacittaṃ vuṭṭhāpetvā’’ti. Yathāsaṃhaṭanti yathāsaṃharitameva.
第六戒：谓谦逊而稳重，有力且熟练。某些比库尼如旧时第二代戒尼般，以自身口才施意，致其衣服中染色交错，呈现异样女性形态。故有云“其意于衣中激起变化”。此所云“合缚”即为合拢之意。
§176
176.Cīvaranti yaṃ nivāsituṃ vā pārupituṃ vā sakkā hoti, evañhi mahāpaccariyādīsu vuttaṃ. Sayaṃ sibbatīti ettha sibbissāmīti vicārentassāpi chindantassāpi dukkaṭaṃ, sibbantassa pana pācittiyaṃ. Ārāpathe ārāpatheti sūciṃ pavesetvā pavesetvā nīharaṇe. Sace pana sakalasūciṃ anīharanto dīghasuttappavesanatthaṃ satakkhattumpi vijjhitvā nīharati, ekameva pācittiyaṃ. Sakiṃ āṇattoti sakiṃ ‘‘cīvaraṃ sibbā’’ti vutto. Bahukampi sibbatīti sacepi sabbaṃ sūcikammaṃ pariyosāpetvā cīvaraṃ niṭṭhāpeti, ekameva pācittiyaṃ. Atha pana ‘‘imasmiṃ cīvare kattabbakammaṃ tava bhāro’’ti vutto karoti, āṇattassa ārāpathe ārāpathe ekamekaṃ pācittiyaṃ, āṇāpakassa ekavācāya sambahulānipi. Punappunaṃ āṇattiyaṃ pana vattabbameva natthi.
第七戒：所谓衣服者，是指可覆盖或披挂的衣物，如同伟大戒律师中所讲。所谓自行缝制，意在明辨于自行裁剪及毁坏之间区别：毁坏者犯戒，缝制者则应被认定为误犯。过渡时，反复插针，若将针头左右往入与撤出，亦属取下缝线之行为。若反而插针未撤回，并断定为长衣刺入之意，乃犯戒之一。若仅断针为“断衣”，此谓为断衣之意。若反复缝制，且将线全挽绕收尾，令衣物完成，仅犯一戒。又若教师训诫曰“此衣应担当之责”为戒重义，乃以针数与次数各算一戒，但同一针语反复启用亦不加增。
Yepi sace ācariyupajjhāyesu attano ñātikānaṃ cīvaraṃ sibbantesu tesaṃ nissitakā ‘‘ācariyupajjhāyavattaṃ vā kathinavattaṃ vā karomā’’ti sibbanti, tesampi ārāpathagaṇanāya āpattiyo. Ācariyupajjhāyā attano ñātikānaṃ cīvaraṃ antevāsikehi sibbāpenti, ācariyupajjhāyānaṃ dukkaṭaṃ, antevāsikānaṃ pācittiyaṃ. Antevāsikā attano ñātikānaṃ ācariyupajjhāyehi sibbāpenti, tatrāpi eseva nayo. Antevāsikānampi ācariyupajjhāyānampi ñātikāya cīvaraṃ hoti, ācariyupajjhāyā pana antevāsike vañcetvā sibbāpenti, ubhinnampi dukkaṭaṃ. Kasmā? Antevāsikānaṃ aññātikasaññāya sibbitattā , itaresaṃ akappiye niyojitattā. Tasmā ‘‘idaṃ te mātu cīvaraṃ, idaṃ bhaginiyā’’ti ācikkhitvā sibbāpetabbaṃ.
若教师与上师，或亲族之间缝补衣物，及其相关线头之事，亦是教导中规戒之责任与戒重之处；故此行为虽为赞助亦含戒责。亲族之间若承此行为，依旧传法规，即同理处理。此中兼属亲族与上师之缝制，以亲族为主或以上师为主而分别违反者，均属戒责，原因在于亲族缝制与他家纠缠所致。故须在缝制时明确指示“此为汝之衣物，彼为汝姐之衣物”，谨慎分清，方可免戒责。
§179
179.Aññaṃparikkhāranti yaṃkiñci upāhanatthavikādiṃ. Sesaṃ uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
第179条。审察他物者，是指一切用以施舍、供养等目的的物品。其余皆指其种类。鸡的起出，谓其活动行为，并非出于无分别解脱或无心状态，而是指身体动作、语言动作、三种心相及强烈的感受。
Cīvarasibbanasikkhāpadaṃ chaṭṭhaṃ. · 缝衣学处第六。
7. Saṃvidhānasikkhāpadavaṇṇanā七、约定同行学处注释
§181
181. Sattamasikkhāpade – pacchā gacchantīnaṃ corā acchindiṃsūti pacchā gacchantīnaṃ pattacīvaraṃ corā hariṃsu. Dūsesunti tā bhikkhuniyo corā dūsayiṃsu, sīlavināsaṃ pāpayiṃsūti attho .
第181条。关于第七戒——对后续离去者，小偷偷盗行为。文中谓其为『后续离去者中偷盗人』。意思是比库尼们称偷盗者为盗贼，意即彼等行为导致戒律的毁坏。
§182-3
182-3.Saṃvidhāyāti saṃvidahitvā, gamanakāle saṅketaṃ katvāti attho. Kukkuṭasampādeti ettha yasmā gāmā nikkhamitvā kukkuṭo padasāva aññaṃ gāmaṃ gacchati, ayaṃ kukkuṭasampādoti vuccati. Tatrāyaṃ vacanattho – sampadanti etthāti sampādo. Ke sampadanti? Kukkuṭā. Kukkuṭānaṃ sampādo kukkuṭasampādo. Atha vā sampādoti gamanaṃ, kukkuṭānaṃ sampādo ettha atthītipi kukkuṭasampādo. Kukkuṭasampāte itipi pāṭho, tattha yassa gāmassa gehacchadanapiṭṭhito kukkuṭo uppatitvā aññassa gehacchadanapiṭṭhiyaṃ patati, ayaṃ kukkuṭasampātoti vuccati. Vacanattho panettha vuttanayeneva veditabbo. Dvidhā vuttappakāropi cesa gāmo accāsanno hoti, upacāro na labbhati. Yasmiṃ pana gāme paccūse vassantassa kukkuṭassa saddo anantare gāme suyyati, tādisehi gāmehi sampuṇṇaraṭṭhe gāmantare gāmantare pācittiyanti aṭṭhakathāyaṃ vuttaṃ. Kiñcāpi vuttaṃ, ‘‘gāmantare gāmantare āpatti pācittiyassā’’ti vacanato pana sacepi ratanamattantaro gāmo hoti, yo tassa manussehi ṭhapitaupacāro, taṃ okkamantassa āpattiyeva.
第182-183条。“安排”意为“安排完毕”，在行进时作指示之意。这里用“鸡出走”作比喻。因村庄离开后，鸡用脚步声到另一村，如此称为“鸡出走”。此处“出走”意即“离开”。谁是“出走”？鸡。鸡的出走即称鸡出走。或者“出走”是指行进，鸡的出走有此含义。经文中“鸡出走”，又有一解释：有人在某村宅院中放养的鸡一旦飞出围栏进入他宅，称为鸡出走。文意应以此判断。经文中说该村有二种讲解方式：一种是村庄地域近邻，未得他村接待；若某村有多只鸡过冬的叫声在邻村持续响起，如此境地中各村交替出现犯戒情况，此为注释所说。又说，若村落大小中有居民作为菩萨，嘉惠他人接待者，其离去即属于犯戒范围。
Tatrāyaṃ āpattivinicchayo – saṃvidhānakāle hi sace ubhopi bhikkhunupassaye vā antarārāme vā āsanasālāya vā titthiyaseyyāya vā ṭhatvā saṃvidahanti, anāpatti kappiyabhūmi kirāyaṃ. Tasmā ettha saṃvidahanapaccayā dukkaṭāpattiṃ na vadanti, gacchantassa yathāvatthukameva. Sace pana antogāme bhikkhunupassayadvāre rathikāya aññesu vā catukkasiṅghāṭakahatthisālādīsu saṃvidahanti, bhikkhuno āpatti dukkaṭassa. Evaṃ saṃvidahitvā gāmato nikkhamanti, nikkhamane anāpatti, anantaragāmassa upacārokkamane pana bhikkhuno pācittiyaṃ. Tatrāpi ‘‘paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiya’’nti mahāpaccariyaṃ vuttaṃ. Gāmato nikkhamitvā pana yāva anantaragāmassa upacāraṃ na okkamanti , etthantare saṃvidahitepi bhikkhuno dukkaṭaṃ, anantaragāmassa upacārokkamane purimanayeneva āpatti. Sace dūraṃ gantukāmā honti, gāmūpacāragaṇanāya okkamane okkamane āpatti, tassa tassa pana gāmassa atikkamane anāpatti. Sace pana bhikkhunī ‘‘asukaṃ nāma gāmaṃ gamissāmī’’ti upassayato nikkhamati, bhikkhupi tameva gāmaṃ sandhāya ‘‘asukaṃ nāma gāmaṃ gamissāmī’’ti vihārato nikkhamati. Atha dvepi gāmadvāre samāgantvā ‘‘tumhe kuhiṃ gacchatha, asukaṃ nāma gāmaṃ tumhe kuhinti, mayampi tatthevā’’ti vatvā ‘‘ehi dāni, gacchāmā’’ti saṃvidhāya gacchanti, anāpatti. Kasmā? Pubbameva gamissāmāti nikkhantattāti mahāpaccariyaṃ vuttaṃ. Taṃ neva pāḷiyā na sesaaṭṭhakathāya sameti.
此处关于犯戒的决断——在安排期间，如双方比库于比库居所、隔壁庵室、坐堂或说教卧处交叉站立而安排，无犯戒，因该地为可用场所。故此情况下安排不生过失，如同行进途中适当停歇。若在村内返回途中，于比库居所门口、车辆处、或他处有屋顶覆盖、树蔽遮蔽等场合安排，则比库犯轻罪。如是安排后，从村中离开则无过失；离村后再进入邻村者，则犯戒。经文又说“初犯轻罪，复犯罪戒”是大规则。从村中离开至进入邻村之间无犯戒，但在此之间有安排者则犯轻罪，进入邻村时复犯戒。若比库因远行，将数个村庄作为一处来计算，进出时无犯戒；若进入每个村均算，则犯戒。若比库尼起念“欲到名为不善村”而离开居所，比库亦知悉同村起念亦离开，如此二人分别离村，在村口相遇后，共同说“尔等往何处？到名为不善村尔等往何处？我亦往彼。”说此言后一起安排出发，无犯戒。何以乃无犯戒？因之前已有分配之意，详细说明此事，原典注释中亦有此说。
Addhayojane addhayojaneti ekamekaṃ addhayojanaṃ atikkamantassa idāni atikkamissatīti paṭhamapāde dukkaṭaṃ, dutiyapāde pācittiyaṃ. Imasmiñhi naye atikkamane āpatti, okkamane anāpatti.
关于两绳界限的解释。所谓两绳界限，即越过一根绳界者，初犯轻罪，复犯轻戒。此处在移动时越界为犯戒，进入界内则无罪。
§184
184.Bhikkhu saṃvidahatīti nagaradvāre vā rathikāya vā bhikkhuniṃ disvā ‘‘asukaṃ gāmaṃ nāma gatapubbatthā’’ti vadati, ‘‘nāmhi ayya gatapubbā’’ti ‘‘ehi gacchāmā’’ti vā ‘‘sve ahaṃ gamissāmi, tvampi āgaccheyyāsī’’ti vā vadati. Bhikkhunī saṃvidahatīti gāmantare cetiyavandanatthaṃ gāmato nikkhamantaṃ bhikkhuṃ disvā ‘‘ayya kuhiṃ gacchathā’’ti vadati. ‘‘Asukaṃ nāma gāmaṃ cetiyavandanattha’’nti. ‘‘Ahampi ayya āgacchāmī’’ti evaṃ bhikkhunīyeva saṃvidahati, na bhikkhu.
第184条。比库安排，即在城门或车辆处见到比库尼，说‘名为不善村之地，已先往彼’，回答曰‘正是，此处是如是’，又或‘请来吧，吾自将往彼，你亦应来’。比库尼安排即是在村中见到欲出村、为礼拜佛塔而去之比库，问曰‘尊者往何处去’，答曰‘往名为不善村，礼拜佛塔’。比库尼依此安排行事，比库则非。
§185
185.Visaṅketenāti ettha ‘‘purebhattaṃ gacchissāmā’’ti vatvā pacchābhattaṃ gacchanti, ‘‘ajja vā gamissāmā’’ti vatvā sve gacchanti. Evaṃ kālavisaṅketeyeva anāpatti, dvāravisaṅkete pana maggavisaṅkete vā satipi āpattiyeva. Āpadāsūti raṭṭhabhede cakkasamāruḷhā janapadā pariyāyanti evarūpāsu āpadāsu anāpatti. Sesaṃ uttānamevāti.
所谓时间上的障碍，是指在此处，有人先说“前午时我们要去”，随后才去后午时；也有人说“今天要去”，然后各自去自己的地方。时间上的障碍因此不存在。门户障碍则存在于关口，且路径障碍也会造成实际果报的障碍。所谓灾害，是指因国土分裂，如车轮翻转般动荡的诸邦，在此类灾难中，时间上的障碍不生。剩余者称为【突出者】，意即余者皆是。
Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
四种集聚，谓身由身体、语言、心意及身体语言心意所集聚而成，亦即行为、非意识解脱、无心者、语法错误、身体行为、言语行为、三种心意及三苦感。
Saṃvidhānasikkhāpadaṃ sattamaṃ. · 约定学处第七。
8. Nāvābhiruhanasikkhāpadavaṇṇanā8. 登船学处解释
§188
188. Aṭṭhamasikkhāpade – saṃvidhāyāti lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā. Uddhaṃgāmininti uddhaṃ nadiyā paṭisotaṃ gacchantiṃ. Yasmā pana yo uddhaṃ javanato ujjavanikāya nāvāya kīḷati, so ‘‘uddhaṃgāminiṃ abhiruhatī’’ti vuccati. Tenassa padabhājane atthameva dassetuṃ ‘‘ujjavanikāyā’’ti vuttaṃ. Adhogāmininti adho anusotaṃ gacchantiṃ. Yasmā pana yo adho javanato ojavanikāya nāvāya kīḷati, so ‘‘adhogāminiṃ abhiruhatī’’ti vuccati. Tenassāpi padabhājane atthameva dassetuṃ ‘‘ojavanikāyā’’ti vuttaṃ. Tattha yaṃ titthasampaṭipādanatthaṃ uddhaṃ vā adho vā haranti, ettha anāpatti. Tiriyaṃ taraṇāyāti upayogatthe nissakkavacanaṃ.
第八戒——所谓『建立』，是指依据世间习惯，遵循游戏规则加以安排。所谓『上行者』，是指顺流而上，沿江而行的人。因为顺流行驶者，乘船顺江而行，故称“顺流乘者”。这里以词分布说明“顺流之岸”的涵义。所谓『下行者』，是指逆流而下沿江而行者。因逆流乘船者被称为“下流乘者”，故于词分辨中得其意为“逆流之岸”。若因渡渡河而往来受戒者，无碍。此中“横渡”是指对渡河用以便捷的名词。
§189
189.Gāmantare gāmantareti ettha yassā nadiyā ekaṃ tīraṃ kukkuṭasampādagāmehi nirantaraṃ, ekaṃ agāmakaṃ araññaṃ, tassā sagāmakatīrapassena gamanakāle gāmantaragaṇanāya pācittiyāni, agāmakatīrapassena gamanakāle addhayojanagaṇanāya. Yā pana yojanavitthatā hoti, tassā majjhena gamanepi addhayojanagaṇanāya pācittiyāni veditabbāni. Anāpatti tiriyaṃ taraṇāyāti ettha na kevalaṃ nadiyā, yopi mahātitthapaṭṭanato tāmalittiṃ vā suvaṇṇabhūmiṃ vā gacchati, tassāpi anāpatti. Sabbaaṭṭhakathāsu hi nadiyaṃyeva āpatti vicāritā, na samudde.
所谓乡间，是指某江河一岸有鸡聚乡村，另一岸为荒野无人居住之地。以村落一侧为测量点而行，出行时依此计数犯戒；以无人侧岸计算时，则以半犍那计数。若幅度大时，则中途出行亦以半犍那计数。渡河若为横渡，仅指非仅河流者，乃至过大渡口如陀罗毁等黄金地者行进亦无犯戒。诸注疏皆如此考察，缘川流而非海洋。
§191
191.Visaṅketenāti idhāpi kālavisaṅketeneva anāpatti, titthavisaṅketena pana nāvāvisaṅketena vā gacchantassa āpattiyeva. Sesaṃ paṭhamasikkhāpadasadisameva saddhiṃ samuṭṭhānādīhīti.
所谓障碍，是指在此亦无时间障碍，然而因渡河或船只障碍而有犯戒的情况。此与第一戒时所说的集聚相同。
Nāvābhiruhanasikkhāpadaṃ aṭṭhamaṃ. · 登船学处第八。
9. Paripācitasikkhāpadavaṇṇanā9. 煮熟学处解释
§192
192. Navamasikkhāpade – mahānāge tiṭṭhamāneti bhummatthe upayogavacanaṃ, mahānāgesu tiṭṭhamānesūti attho. Atha vā mahānāge tiṭṭhamāne ‘‘adisvā’’ti ayamettha pāṭhaseso daṭṭhabbo. Itarathā hi attho na yujjati. Antarākathāti avasānaṃ appatvā ārambhassa ca avasānassa ca vemajjhaṭṭhānaṃ pattakathā. Vippakatāti kayiramānā hoti. Saccaṃ mahānāgā kho tayā gahapatīti addhacchikena olokayamānā there pavisante disvā tehi sutabhāvaṃ ñatvā evamāha.
第九戒——所谓“大蛇静止”，是指地上活动的用法，如“大蛇出现”的含义。有时“大蛇静止”作“初现”，此处语句有抄写残缺之象，故此释义更适。另有注解谓其始终及正中之地点为所论所指。所谓“崩坏”，是指失败。实则，大蛇此处即是邻居，精读者观察到牟罗那罗尊者进入宅邸时见其一众，了知其真实品性，遂作此语。
§194
194.Bhikkhuniparipācitanti bhikkhuniyā paripācitaṃ, guṇappakāsanena nipphāditaṃ; laddhabbaṃ katanti attho. Padabhājane panassa bhikkhuniñca tassā paripācanākārañca dassetuṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā, paripāceti nāma pubbe adātukāmāna’’ntiādi vuttaṃ. Pubbe gihisamārambhāti ettha pubbeti paṭhamaṃ. Samārambhoti samāraddhaṃ vuccati, paṭiyāditassetaṃ adhivacanaṃ. Gihīnaṃ samārambho gihisamārambho. Bhikkhuniyā paripācanato paṭhamameva yaṃ gihīnaṃ paṭiyāditaṃ bhattaṃ, tato aññatra taṃ piṇḍapātaṃ ṭhapetvā aññaṃ bhuñjantassa āpatti, taṃ pana bhuñjantassa anāpattīti vuttaṃ hoti. Padabhājane pana yasmā ñātakapavāritehi bhikkhussatthāya asamāraddhopi piṇḍapāto atthato samāraddhova hoti, yathāsukhaṃ āharāpetabbato, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ ‘‘gihisamārambho nāma ñātakā vā honti pavāritā vā’’ti vuttaṃ.
194.「比库尼之食具足」者，谓由比库尼而食具足，具足之义即指功德彰显已成就。此义须得成就。文中又对字义说明，曰比库尼食具足者，即其比库尼具足食具之状。云「比库尼者，名为两众中受具足，即名为食具足者，此之前为不欲给予者也」等语。此中「之前」即前者也。所谓不欲给予者者，即未受僧众食具足者谓也。由比库尼食具足，第一时若有人未具足而予以奉上饮食，彼食用者必无过失；若非如此，食用者则有过失，然此说为无过失也。又对字义说明，谓因有父母亲友等为比库供养之事，即使未主动求食，其因果关系就如同主动取食一样，于义理上视同主动，因此释为「主动取食者名为亲属或有密契者」之义。
§195
195.Pakatipaṭiyattanti pakatiyā tasseva bhikkhuno atthāya paṭiyāditaṃ hoti ‘‘therassa dassāmā’’ti. Mahāpaccariyaṃ pana ‘‘tassa aññassā’’ti avatvā ‘‘bhikkhūnaṃ dassāmāti paṭiyattaṃ hotī’’ti avisesena vuttaṃ.
195.「明现受物」者，是即在同一比库所供养之物，谓明示交付并供养于彼比库之义，文中云“为长老之弟子”者。至于「大长者」则谓为他人者，言“多比库之所见者，谓受物成立”，此乃特别说明也。
§197
197.Pañca bhojanāni ṭhapetvā sabbattha anāpattīti yāgukhajjakaphalāphale sabbattha bhikkhuniparipācitepi anāpatti. Sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
197.设立五种供养物并于任何处无过失者，所以上语以野猪、蟒蛇、果实等，诸处比库尼食具足皆无过失也。谓余亦如是称呼。第一重犯违犯法则——是由身心生起，业作之事、认知分别、涵盖心念、言语过失、身业之业、三重心相及三重受苦等义。
Paripācitasikkhāpadaṃ navamaṃ. · 煮熟学处第九。
10. Rahonisajjasikkhāpadavaṇṇanā10. 独坐学处解释
§198
198. Dasamasikkhāpade – sabbo pāḷiattho ca vinicchayo ca dutiyaaniyate vuttanayeneva veditabbo. Idañhi sikkhāpadaṃ dutiyāniyatena ca upari upanandhassa catutthasikkhāpadena ca saddhiṃ ekaparicchedaṃ, aṭṭhuppattivasena pana visuṃ paññattanti.
198.第十戒学分——整部巴利语义及定义皆依第二学戒之说而可知。此中此戒乃归入第二学戒之上，连同第四学戒等并置同一章节，俱记如是列举，其意义严谨明了。
Rahonisajjasikkhāpadaṃ dasamaṃ. · 屏处共坐学处第十。
Samatto vaṇṇanākkamena bhikkhunivaggo tatiyo. · 依解释次第，比库尼品第三已圆满。
4. Bhojanavaggo
4.饮食品类章
1. Āvasathapiṇḍasikkhāpadavaṇṇanā一、住处施食学处解释
§203
203. Bhojanavaggassa paṭhamasikkhāpade – āvasathapiṇḍoti āvasathe piṇḍo. Samantā parikkhittaṃ addhikagilānagabbhinipabbajitānaṃ yathānurūpaṃ paññattamañcapīṭhaṃ anekagabbhapamukhaparicchedaṃ āvasathaṃ katvā tattha puññakāmatāya piṇḍo paññatto hoti, yāgubhattabhesajjādi sabbaṃ tesaṃ tesaṃ dānatthāya ṭhapitaṃ hotīti attho. Hiyyopīti svepi. Apasakkantīti apagacchanti. Manussā ujjhāyantīti titthiye apassantā ‘‘titthiyā kuhiṃ gatā’’‘‘ime passitvā pakkantā’’ti sutvā ujjhāyanti. Kukkuccāyantoti kukkuccaṃ karonto, akappiyasaññaṃ uppādentoti attho.
203.饮食品类章第一学戒——「住所食具」者，谓住所之内食物。四面围绕且多疮疤脓肿，游方出家众人依住所与居处相应备置的席铺，即为住所。于该处为了功德利益，设供饮食，即猪肉、调料、药物等种种施赠之义也。『失落』指本身。『走出』谓离去也。『人们不安』指未见拜道者，疑问曰“窥道者往哪里去了？”“见此而别离”等语而忧烦、猜疑也。『忧惧』谓忧愁、产生不吉之念也。
§206
206.Sakkoti tamhā āvasathā pakkamitunti addhayojanaṃ vā yojanaṃ vā gantuṃ sakkoti. Na sakkotīti ettakameva na sakkoti. Anodissāti imesaṃyeva vā ettakānaṃyeva vāti ekaṃ pāsaṇḍaṃ anuddisitvā sabbesaṃ paññatto hoti. Yāvadatthoti bhojanampi ettakanti aparicchinditvā yāvadattho paññatto hoti. Sakiṃ bhuñjitabbanti ekadivasaṃ bhuñjitabbaṃ, dutiyadivasato paṭṭhāya paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre pācittiyaṃ.
206.『萨咖的那个住所能够到达』者，谓可以到达两由旬或一由旬之距离。『不能达到』仅此而已，谓不能达到。所谓不可超越，乃是指某些人心中建立的执着邪见，全都予以说明。所谓有量，是指连食物也不超限，故以所量为准。谓食用应适量，一日食用一次，第二天时未具备而要求回取者为恶，反复多次则应受戒律惩罚。
Ayaṃ panettha vinicchayo – ekakulena vā nānākulehi vā ekato hutvā ekasmiṃ ṭhāne vā nānāṭhānesu vā ‘‘ajja ekasmiṃ; sve ekasmi’’nti evaṃ aniyamitaṭṭhāne vā paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase tasmiṃ ṭhāne aññasmiṃ vā bhuñjituṃ na vaṭṭati. Nānākulehi pana nānāṭhānesu paññattaṃ ekasmiṃ ṭhāne ekadivasaṃ bhuñjitvā dutiyadivase aññattha bhuñjituṃ vaṭṭati. Paṭipāṭiṃ pana khepetvā puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Ekapūganānāpūgaekagāmanānāgāmesupi eseva nayo. Yopi ekakulassa vā nānākulānaṃ vā ekato paññatto taṇḍulādīnaṃ abhāvena antarantarā chijjati, sopi na bhuñjitabbo. Sace pana ‘‘na sakkoma dātu’’nti upacchinditvā puna kalyāṇacitte uppanne dātuṃ ārabhanti, etaṃ puna ekadivasaṃ bhuñjituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ.
此处说明：无论是同一部族或多部族，若共处一地或多地，若在某定处所从早起而食，第二天则不得移动他处饮食。多部族多处所，若于某一处食用后，第二天可在他处食用。若违此常规，欲回头食用旧处，则不可，故称为大难。一社群、一部族乃至一群村庄，若因米等食品短缺断绝，中间未供应，则该米不可食。若有人先断言『不吃』，后来转向善意之心而开始吃，则可在当天食用，此亦为大难规矩。
§208
208.Anāpatti gilānassāti gilānassa anuvasitvā bhuñjantassa anāpatti. Gacchanto vāti yo gacchanto antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasaṃ bhuñjati, tassāpi anāpatti. Āgacchantepi eseva nayo. Gantvā paccāgacchantopi antarāmagge ekadivasaṃ āgataṭṭhāne ca ekadivasaṃ bhuñjituṃ labhati. Gacchissāmīti bhuñjitvā nikkhantassa nadī vā pūrati corādibhayaṃ vā hoti, so nivattitvā khemabhāvaṃ ñatvā gacchanto puna ekadivasaṃ bhuñjituṃ labhatīti sabbamidaṃ mahāpaccariyādīsu vuttaṃ . Odissa paññatto hotīti bhikkhūnaṃyeva atthāya uddisitvā paññatto hoti. Na yāvadatthoti yāvadatthaṃ paññatto na hoti, thokaṃ thokaṃ labbhati, tādisaṃ niccampi bhuñjituṃ vaṭṭati. Pañca bhojanāni ṭhapetvā sabbatthāti yāgukhajjakaphalāphalādibhede sabbattha anāpatti. Yāguādīni hi niccampi bhuñjituṃ vaṭṭati. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ ticittaṃ, tivedananti.
208.所谓无罪在于，病人适时食用无罪。谓往返者于旅途中，经过某处及暂时停留之处，皆可各按日食用，该人无罪。来也回去亦同理。若食用断断续续，又依旧出发，则被阻止再次食用，此为大难等律中所说。所谓奥地饮食，乃为比库之利益所设。非无限制，谓适量而食，片段片段获得，仍可少量食用。五种食物分别供养，均可不受阻碍食用。祭祀等亦可少量而食。余同上文所述。所谓毛发聚积，指身心俱集之义，即行为、觉知、非觉知、习气、身行三意及强烈痛苦等。
Āvasathapiṇḍasikkhāpadaṃ paṭhamaṃ. · 住处施食学处第一。
2. Gaṇabhojanasikkhāpadavaṇṇanā二、众食学处解释
§209
209. Dutiyasikkhāpade – parihīnalābhasakkāroti so kira ajātasattunā rājānaṃ mārāpetvāpi abhimāre yojetvāpi ruhiruppādaṃ katvāpi guḷhapaṭicchanno ahosi. Yadā pana divāyeva dhanapālakaṃ payojesi, tadā pākaṭo jāto. ‘‘Kathaṃ devadatto hatthiṃ payojesī’’ti parikathāya uppannāya ‘‘na kevalaṃ hatthiṃ payojesi, rājānampi mārāpesi, abhimārepi pesesi, silampi pavijjhi, pāpo devadatto’’ti pākaṭo ahosi. ‘‘Kena saddhiṃ idaṃ kammamakāsī’’ti ca vutte ‘‘raññā ajātasattunā’’ti āhaṃsu. Tato nāgarā ‘‘kathañhi nāma rājā evarūpaṃ coraṃ sāsanakaṇṭakaṃ gahetvā vicarissatī’’ti uṭṭhahiṃsu. Rājā nagarasaṅkhobhaṃ ñatvā devadattaṃ nīhari. Tato paṭṭhāya cassa pañcathālipākasatāni upacchindi, upaṭṭhānampissa na agamāsi, aññepissa manussā na kiñci dātabbaṃ vā kātabbaṃ vā maññiṃsu. Tena vuttaṃ – ‘‘parihīnalābhasakkāro’’ti. Kulesu viññāpetvā viññāpetvā bhuñjatīti ‘‘mā me gaṇo bhijjī’’ti parisaṃ posento ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinna’’nti evaṃ viññāpetvā sapariso kulesu bhuñjati.
209.第二戒经文解：所谓因失利而增长骄傲者，谓那未生怨者曾以王命驱使，甚至施以骄慢侮辱，并隐匿作恶之实。惟当日白昼曾行使财务关系时，其恶行当场露顽。被人议论曰：『何以天子德瓦达特驾驭象？』对此议论，表明德瓦达特非单是驾驭象车，同时也曾对王者施以侮辱与骄慢，及违犯戒律，明显为恶。众人问为何如此为之，答曰乃是未生怨王。随即民间议论：『此类国君如何携带盗贼教法之祸害巡游？』王知悉不利于国民而驱逐德瓦达特。此后有五百户割离其部族，彼等不再来往，且其他人亦无义务供养，故称为‘因失利而增长骄傲’。明示在族群中一再告知并共享后食用。
§211
211.Cīvaraṃ parittaṃ uppajjatīti bhattaṃ agaṇhantānaṃ cīvaraṃ na denti, tasmā parittaṃ uppajjati.
211.若不接受饮食，袈裟便生疏成剩余不接收，因此袈裟便出现剩余。
§212
212.Cīvarakārakebhikkhū bhattena nimantentīti gāme piṇḍāya caritvā cirena cīvaraṃ niṭṭhāpente disvā ‘‘evaṃ lahuṃ niṭṭhāpetvā cīvaraṃ paribhuñjissantī’’ti puññakāmatāya nimantenti.
212.制作袈裟的比库因布施食物而得邀请，见村中布施行走久矣，维持袈裟，因此生起供养意愿，邀请其制作较轻便、易施用的袈裟。
§215
215.Nānāverajjaketi nānāvidhehi aññarajjehi āgate. ‘‘Nānāvirajjake’’tipi pāṭho, ayamevattho.
215.“多种非戒戒”者，谓依诸异种非戒之戒相而生起者。『多种非戒』为三种读法，义同此。
§217-8
217-8.Gaṇabhojaneti gaṇassa bhojane. Idha ca gaṇo nāma cattāro bhikkhū ādiṃ katvā tatuttariṃ bhikkhū adhippetā, teneva sabbantimaṃ paricchedaṃ dassento āha ‘‘yattha cattāro bhikkhū…pe… etaṃ gaṇabhojanaṃ nāmā’’ti. Taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavati nimantanato vā viññattito vā. Kathaṃ nimantanato pasavati? Cattāro bhikkhū upasaṅkamitvā ‘‘tumhe, bhante, odanena nimantemi, odanaṃ me gaṇhatha ākaṅkhatha oloketha adhivāsetha paṭimānethā’’ti evaṃ yena kenaci vevacanena vā bhāsantarena vā pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimanteti. Evaṃ ekato nimantitā paricchinnakālavasena ajjatanāya vā svātanāya vā ekato gacchanti, ekato gaṇhanti, ekato bhuñjanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Ekato nimantitā ekato vā nānato vā gacchanti, ekato gaṇhanti, nānato bhuñjanti , āpattiyeva. Paṭiggahaṇameva hi ettha pamāṇaṃ. Ekato nimantitā ekato vā nānato vā gacchanti, nānato gaṇhanti, ekato vā nānato vā bhuñjanti, anāpatti. Cattāri pariveṇāni vā vihāre vā gantvā nānato nimantitā ekaṭṭhāne ṭhitesuyeva vā eko puttena eko pitarāti evampi nānato nimantitā ekato vā nānato vā gacchantu, ekato vā nānato vā bhuñjantu, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ tāva nimantanato pasavati.
217-218.“团体食”者，谓团体之饮食。此处之团体乃指四比库等先行若干名比库，复由此等上位比库主掌，彰显整个区间，称云：‘有处四比库……是名团体食。’此团体食呈双重形式，无论因邀请而聚，或因对食物已知而集，皆是。何以因邀请而聚？四比库前来，谓：“尊者，我以米汤邀请，请受之，望观护，守持戒规。”如是，或以言语变化，或异表述，付五种饮食之名称则被邀请。如此集合的受邀者，历时或自愿，或自发，一部相聚，一部持取，一部食用，构成团体食，皆无过失。部分受邀而居不同处，或同行，或各取食，或个别用餐者，亦构成违戒。此处以接纳为量。若部分受邀，部分各处取食，部分各处食用，则无过失。若于四围院落或寺庙，受邀者齐聚，或同亲属，或父族同聚，同食不同处者，若同食者，则成团体食，皆有过失。以上是因邀请而聚之状况。
Kathaṃ viññattito? Cattāro bhikkhū ekato ṭhitā vā nisinnā vā upāsakaṃ disvā ‘‘amhākaṃ catunnampi bhattaṃ dehī’’ti vā viññāpeyyuṃ, pāṭekkaṃ vā passitvā ‘‘mayhaṃ dehi, mayhaṃ dehī’’ti evaṃ ekato vā nānato vā viññāpetvā ekato vā gacchantu nānato vā, bhattaṃ gahetvāpi ekato vā bhuñjantu nānato vā, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ viññattito pasavati.
何以对食物已知而集？四比库或立或坐，见近处居士，或说：‘请与我们四人共食’，或独自向某宣告‘给我，我愿自食’，如此部分或全部，部分或各异知告，部分或各赴，取食者同或异，若共食则成团体食，皆有过失。以上是因对食物已知而集成为团体食。
Pādāpiphalitāti yathā mahācammassa parato maṃsaṃ dissati; evaṃ phālitā, vālikāya vā sakkharāya vā pahaṭamatte dukkhaṃ uppādenti, na sakkā hoti antogāme piṇḍāya carituṃ. Īdise gelaññe gilānasamayoti bhuñjitabbaṃ, na lesakappiyaṃ kātabbaṃ.
“足迹痕”者，如大袈裟之反面见肉。亦如被荆棘或甘蔗等轻伤致痛，不能在室内乞食。此种病或纱笼染病时，应食之，且非偷盗不善。
Cīvare kayiramāneti yadā sāṭakañca suttañca labhitvā cīvaraṃ karonti tadā; visuñhi cīvarakārasamayo nāma natthi. Tasmā yo tattha cīvare kattabbaṃ yaṃkiñci kammaṃ karoti, mahāpaccariyañhi ‘‘antamaso sūcivedhanako’’tipi vuttaṃ, tena cīvarakārasamayoti bhuñjitabbaṃ. Kurundiyaṃ pana vitthāreneva vuttaṃ. Yo cīvaraṃ vicāreti, chindati, moghasuttaṃ ṭhapeti, āgantukapaṭṭaṃ ṭhapeti, paccāgataṃ sibbati, āgantukapaṭṭaṃ bandhati, anuvātaṃ chindati ghaṭṭeti āropeti, tattha paccāgataṃ sibbati, suttaṃ karoti valeti, pipphalikaṃ niseti, parivattanaṃ karoti, sabbopi cīvaraṃ karotiyevāti vuccati. Yo pana samīpe nisinno jātakaṃ vā dhammapadaṃ vā katheti, ayaṃ na cīvarakārako. Etaṃ ṭhapetvā sesānaṃ gaṇabhojane anāpattīti.
“衣服制作期限”者，谓当得布匹及水洗之时以缝制衣物，此即所谓“衣服制作期限”。因此，于此衣物所为诸业，皆有大戒律训诫曰“最末暗示针线标志之时”。于郡地方言境，据某地说法，谓以分解衣物、剪断、穿孔、标记他人衣物、藏匿他人衣物、随风剪裁、缝贴、修改、更换、选择布料、翻转、齐整装饰衣物等行为，称均属“衣服制作”。若有人在旁席经典或诵律，彼非衣服制作者，故此事不成团体食违戒。
Addhayojananti ettakampi addhānaṃ gantukāmena. Yo pana dūraṃ gantukāmo, tattha vattabbameva natthi. Gacchantenāti addhānaṃ gacchantena, addhayojanabbhantare gāvutepi bhuñjituṃ vaṭṭati. Gatena bhuñjitabbanti gatena ekadivasaṃ bhuñjitabbaṃ. Nāvābhiruhanepi eseva nayo. Ayaṃ pana viseso – abhiruḷhena icchitaṭṭhānaṃ gantvāpi yāva na orohati tāva bhuñjitabbanti mahāpaccariyaṃ vuttaṃ. Catutthe āgateti ayaṃ antimaparicchedo, catutthepi āgate yattha na yāpenti; so mahāsamayo. Yattha pana sataṃ vā sahassaṃ vā sannipatanti, tattha vattabbameva natthi. Tasmā tādise kāle ‘‘mahāsamayo’’ti adhiṭṭhahitvā bhuñjitabbaṃ. Yo koci paribbājakasamāpannoti sahadhammikesu vā titthiyesu vā aññataro, etesañhi yena kenaci kate bhatte ‘‘samaṇabhattasamayo’’ti bhuñjitabbaṃ.
“远行”者，上述即由远征之意。若欲远行至更远地，彼处无饮食可用。欲远行者，与行者同行间或得共食。已去处应一日食一次。乘船亦如是。此为特殊规定——即欲行未降时，不得食用；大戒律训诫如此。所谓“第四次到达”者，谓末次会处，凡到此处不再居留，即大集会处。若有百、千人聚集，此处无供食。故于此时须遵守“大集会”规定。若有比库入僧伽会集，或同行宗教者或外道之间，依某处说法，则以“沙门饭会”名可共食。
§220
220.Anāpatti samayeti sattasu samayesu aññatarasmiṃ anāpatti. Dve tayo ekatoti yepi akappiyanimantanaṃ sādiyitvā dve vā tayo vā ekato gahetvā bhuñjanti, tesampi anāpatti.
220.所谓无过失，是指在七种时间段中，某一特定时间段内无过失。此处三种情况即『二者』『三者』『一者』，指的是不法邀请经同意后，二人或三人或一人合而取食，皆属无过失。
Tattha animantitacatutthaṃ, piṇḍapātikacatutthaṃ, anupasampannacatutthaṃ, pattacatutthaṃ, gilānacatutthanti pañcannaṃ catukkānaṃ vasena vinicchayo veditabbo . Kathaṃ? Idhekacco cattāro bhikkhū ‘‘bhattaṃ gaṇhathā’’ti nimanteti. Tesu tayo gatā, eko na gato. Upāsako ‘‘eko bhante thero kuhi’’nti pucchati. Nāgato upāsakāti. So aññaṃ taṅkhaṇappattaṃ kañci ‘‘ehi bhante’’ti pavesetvā catunnampi bhattaṃ deti, sabbesaṃ anāpatti. Kasmā? Gaṇapūrakassa animantitattā. Tayo eva hi tattha nimantitā gaṇhiṃsu, tehi gaṇo na pūrati, gaṇapūrako ca animantito, tena gaṇo bhijjatīti idaṃ animantitacatutthaṃ.
其中国不邀请的第四种、托钵的第四种、未到场的第四种、送达的第四种、生病的第四种，这五者中四者的区别应加以知悉。如何是知？这里有四位比库为『请取食』而邀请。其中三位前往，一位未往。居士询问『只有一位长老在哪里？』唯有那位没去者是具足邀约的居士。此者临时带入另一人，且请吃四人食物，皆无过失。何以故？因邀约数不满。由于邀请者仅三人，接邀人数未满，该邀约未充足，遂致邀约解散，故属无过失，即所谓无邀约之第四种。
Piṇḍapātikacatutthe – nimantanakāle eko piṇḍapātiko hoti, so nādhivāseti. Gamanavelāya pana ‘‘ehi bhante’’ti vutte anadhivāsitattā anāgacchantampi ‘‘etha bhikkhaṃ lacchathā’’ti gahetvā gacchanti, so taṃ gaṇaṃ bhindati. Tasmā sabbesaṃ anāpatti.
托钵的第四种中，在邀请时只有一位托钵人，彼时不在。他赴时虽不在，当有人呼请『请过来，乞食』，此时不在者虽未至，持物者将食物取而归，此即破坏了原邀约数，因此皆属无过失。
Anupasampannacatutthe – sāmaṇerena saddhiṃ nimantitā honti, sopi gaṇaṃ bhindati.
未到场的第四种是指沙玛内拉一同被邀请，此时亦破坏了邀约数。
Pattacatutthe – eko sayaṃ agantvā pattaṃ peseti; evampi gaṇo bhijjati. Tasmā sabbesaṃ anāpatti.
送达的第四种是一人自来并送达食物，也导致该邀约破坏。因此此类皆属无过失。
Gilānacatutthe – gilānena saddhiṃ nimantitā honti, tattha gilānasseva anāpatti, itaresaṃ pana gaṇapūrako hoti. Na hi gilānena gaṇo bhijjati. Tasmā tesaṃ āpattiyeva. Mahāpaccariyaṃ pana avisesena vuttaṃ.
生病的第四种中，是指同坐时有生病者，此时生病的无过失，但其他邀约人数则仍为邀约成立者。因生病者不参与该邀约数，不致破坏邀约，只有其本人无过失。对此有特别阐述以示殊异。
Samayaladdhako sayameva muccati, sesānaṃ gaṇapūrakattā āpattikaro hoti. Tasmā cīvaradānasamayaladdhakādīnampi vasena catukkāni veditabbāni. Sace pana adhivāsetvā gatesupi catūsu janesu eko paṇḍito bhikkhu ‘‘ahaṃ tumhākaṃ gaṇaṃ bhindissāmi, nimantanaṃ sādiyathā’’ti vatvā yāgukhajjakāvasāne bhattatthāya pattaṃ gaṇhantānaṃ adatvā ‘‘ime tāva bhikkhū bhojetvā vissajjetha, ahaṃ pacchā anumodanaṃ katvā gamissāmī’’ti nisinno. Tesu bhutvā gatesu ‘‘detha bhante patta’’nti upāsakena pattaṃ gahetvā bhatte dinne bhuñjitvā anumodanaṃ katvā gacchati, sabbesaṃ anāpatti. Pañcannañhi bhojanānaṃyeva vasena gaṇabhojane visaṅketaṃ natthi. Odanena nimantitā kummāsaṃ gaṇhantāpi āpattiṃ āpajjanti. Tāni ca tehi ekato na gahitāni. Yāguādīsu pana visaṅketaṃ hoti, tāni tehi ekato gahitānīti. Evaṃ eko paṇḍito aññesampi anāpattiṃ karoti.
定期聚满时，仅在聚会时才可获得自由，余者因聚食而生过失。因此，关于衣物布施等定期聚满等亦应分别知晓。如果有人即便住在他处，仍在四众中对众人一语道破说：“我将拆散你们的团体，邀请你们。”言毕，穿着鹿皮袈裟，正想参与饭食的人们拿取饭盘，却未接受，便说：“这些比库食毕应当退去，我之后会给予许可然后离开。”他坐着。与会者中有人起来对其说：“施主，请接受这饭盘吧。”他接过盘食用完毕，又给予许可后离开，此无任何过失。因为五种饭菜中完全没有杂染。即使是用汤汁招待月末聚食的人，也不会生过失。那些饭菜也不集中由他一人接受。至于牺牲祭品等则有混杂，可由他一人集中接受。如此，一位明智者对其他人也无过失。
Tasmā sace koci saṅghabhattaṃ kattukāmena nimantanatthāya pesito vihāraṃ āgamma ‘‘bhante, sve amhākaṃ ghare bhikkhaṃ gaṇhathā’’ti avatvā ‘‘bhattaṃ gaṇhathā’’ti vā ‘‘saṅghabhattaṃ gaṇhathā’’ti vā ‘‘saṅgho bhattaṃ gaṇhātū’’ti vā vadati, bhattuddesakena paṇḍitena bhavitabbaṃ, nemantanikā gaṇabhojanato piṇḍapātikā ca dhutaṅgabhedato mocetabbā. Kathaṃ? Evaṃ tāva vattabbaṃ – ‘‘sve na sakkā upāsakā’’ti. ‘‘Punadivase, bhante’’ti. ‘‘Punadivasepi na sakkā’’ti. Evaṃ yāva addhamāsampi haritvā puna vattabbo – ‘‘tvaṃ kiṃ avacā’’ti? Sace punapi ‘‘saṅghabhattaṃ gaṇhathā’’ti vadati, tato ‘‘imaṃ tāva upāsaka pupphaṃ kappiyaṃ karohi, imaṃ tiṇa’’nti evaṃ vikkhepaṃ katvā puna ‘‘kiṃ kathayitthā’’ti pucchitabbo. Sace punapi tatheva vadati, ‘‘āvuso, tvaṃ piṇḍapātike vā mahāthere vā na lacchasi, sāmaṇere lacchasī’’ti vattabbo. ‘‘Nanu, bhante asukasmiñca asukasmiñca gāme bhadante bhojesuṃ, ahaṃ kasmā na labhāmī’’ti ca vutte ‘‘te nimantetuṃ jānanti, tvaṃ na jānāsī’’ti. Te kathaṃ nimantesuṃ bhanteti? Te evamāhaṃsu – ‘‘amhākaṃ, bhante, bhikkhaṃ gaṇhathā’’ti. Sace sopi tatheva vadati, vaṭṭati. Atha punapi ‘‘bhattaṃ gaṇhathā’’ti vadati, ‘‘na dāni tvaṃ, āvuso, bahū bhikkhū lacchasi, tayo eva lacchasī’’ti vattabbo. ‘‘Nanu, bhante, asukasmiñca asukasmiñca gāme sakalaṃ bhikkhusaṅghaṃ bhojesuṃ, ahaṃ kasmā na labhāmī’’ti? ‘‘Tvaṃ nimantetuṃ na jānāsī’’ti. ‘‘Te kathaṃ nimantesu’’nti? Te ‘‘bhikkhaṃ gaṇhathā’’ti āhaṃsūti. Sace sopi ‘‘bhikkhaṃ gaṇhathā’’ti vadati, vaṭṭati. Atha punapi ‘‘bhattamevā’’ti vadati, tato vattabbo – ‘‘gaccha tvaṃ, natthamhākaṃ tava bhattenattho, nibaddhagocaro esa amhākaṃ, mayamettha piṇḍāya carissāmā’’ti. Taṃ ‘‘caratha, bhante’’ti vatvā āgataṃ pucchanti – ‘‘kiṃ bho laddhā bhikkhū’’ti . ‘‘Kiṃ etena bahu ettha vattabbaṃ, ‘therā sve piṇḍāya carissāmā’ti āhaṃsu. Mā dāni tumhe pamajjitthā’’ti. Dutiyadivase cetiyavattaṃ katvā ṭhitā bhikkhū saṅghattherena vattabbā – ‘‘āvuso, dhuragāme saṅghabhattaṃ apaṇḍitamanusso pana agamāsi , gacchāma dhuragāme piṇḍāya carissāmā’’ti. Bhikkhūhi therassa vacanaṃ kātabbaṃ, na dubbacehi bhavitabbaṃ, gāmadvāre aṭṭhatvāva piṇḍāya caritabbaṃ. Tesu pattāni gahetvā nisīdāpetvā bhojentesu bhuñjitabbaṃ. Sace āsanasālāya bhattaṃ ṭhapetvā rathikāsu āhiṇḍantā ārocenti – ‘‘āsanasālāya, bhante, bhattaṃ gaṇhathā’’ti na vaṭṭati.
因此，若有人因想主持僧团餐食被派遣到寺院，来到后说：“比库，请在我家享用饭食。”或说“请接受团体的饭食”或“愿团体接受饭食”，遇此招待主理情况，应由明智者处理。对于请客者，因群食关系，乞食者应以入出舍分开自由活动。如何处置？应作如是应对：“方家请勿介入请客。”于次日亦不可。如此持续直到半月，应问：“你言何事？”若再次说“团体饭食已请”，则应言：“这位请施主请作适合的供养，拿此草具弃之。”又问：“你欲表何意？”若仍答同样语，应劝言：“朋友，你既非乞食者也非长老，而是沙玛内拉。”若其言：“当地附近有比库享用饭食，我何以不能获食？”则须答：“他们会请你，而你不知。”怎能请呢？他们称道：“我们的比库请食。”假若其亦反复说此话，事态复杂。又续言“请食饭菜。”应言：“去吧，我们此无你之饭食，欲同行者当随我乞食。”其曰：“请行吧。”扑来即问：“得何食？”答：“得此许多，自称长老众当乞食，勿再疏忽。”第二日，设立祭坛站立，长老教诲比库，“朋友，偏远村落一无明人前来主持团体饭食，我辈去偏远村乞食。”比库应听从长老话，勿作恶行，应在村口停留乞食。得食后坐下食之。若在坐具厅放置饭食，乘车者撞击喊：“请在坐厅接受饭食。”则不应允许。
Atha pana bhattaṃ ādāya tattha tattha gantvā ‘‘bhattaṃ gaṇhathā’’ti vadanti, paṭikacceva vā vihāraṃ abhiharitvā patirūpe ṭhāne ṭhapetvā āgatāgatānaṃ denti, ayaṃ abhihaṭabhikkhā nāma vaṭṭati. Sace pana bhattasālāya dānaṃ sajjetvā taṃ taṃ pariveṇaṃ pahiṇanti ‘‘bhattasālāya bhattaṃ gaṇhathā’’ti, na vaṭṭati. Ye pana manussā piṇḍacārike bhikkhū disvā āsanasālaṃ sammajjitvā tattha nisīdāpetvā bhojenti, na te paṭikkhipitabbā. Ye pana gāme bhikkhaṃ alabhitvā gāmato nikkhamante bhikkhū disvā ‘‘bhante bhattaṃ gaṇhathā’’ti vadanti, te paṭikkhipitabbā, na vā nivattitabbaṃ. Sace ‘‘nivattatha, bhante, bhattaṃ gaṇhathā’’ti vadanti, ‘‘nivattathā’’ti vuttapade nivattituṃ vaṭṭati. ‘‘Nivattatha bhante, ghare bhattaṃ kataṃ, gāme bhattaṃ kata’’nti vadanti, gehe ca gāme ca bhattaṃ nāma yassa kassaci hotīti nivattituṃ vaṭṭati. ‘‘Nivattatha, bhattaṃ gaṇhathā’’ti sambandhaṃ katvā vadanti, nivattituṃ na vaṭṭati. Āsanasālato piṇḍāya carituṃ nikkhamante disvā ‘‘nisīdatha bhante bhattaṃ gaṇhathā’’ti vuttepi eseva nayo. Niccabhattanti dhuvabhattaṃ vuccati. ‘‘Niccabhattaṃ gaṇhathā’’ti vadanti, bahūnampi ekato gahetuṃ vaṭṭati. Salākabhattādīsupi eseva nayo. Sesamettha uttānameva.
但若取食后者，至多处行“请接受饭食”者，纵使到处流转，置物于适当处，示给往来之人，此属骚扰比库行为，不应许可。若在饭堂布施饭食，并彼此交流“饭堂中请接受饭食”，亦不当。若有人看见乞食的比库进饭堂，仅依礼让其坐下、食饭，则不应排斥。若有人在村中未得饭食，离村时看见比库说“请接受饭食”，此等应排斥且不得回转。若说“请回转，已请饭食”，应依其辞回转。为家中、村内饭食而回转者，则应回转。若以“请饭食”为由，则不得回转。不论从坐堂出乞，都视为同理。正餐称为恒常饭。称“恒常饭请食”为可，亦可由多人一同接受。包括干粮等同理。其余内容不用赘述。
Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
雀斑起于皮肤，意指行为，非认知自由，带有刚愎自用之意，是身体之行，扰乱心绪之义。
Gaṇabhojanasikkhāpadaṃ dutiyaṃ. · 众食学处第二。
3. Paramparabhojanasikkhāpadavaṇṇanā三、相续受食学处注释
§221
221. Tatiyasikkhāpade – na kho idaṃ orakaṃ bhavissati, yathayime manussā sakkaccaṃ bhattaṃ karontīti, yena niyāmena ime manussā sakkaccaṃ bhattaṃ karonti, tena ñāyati – ‘‘idaṃ sāsanaṃ idaṃ vā buddhappamukhe saṅghe dānaṃ na kho orakaṃ bhavissati, parittaṃ lāmakaṃ neva bhavissatī’’ti. Kirapatikoti ettha ‘‘kiro’’ti tassa kulaputtassa nāmaṃ; adhipaccaṭṭhena pana ‘‘kirapatiko’’ti vuccati. So kira issaro adhipati māsautusaṃvaccharaniyāmena vetanaṃ datvā kammakārake kammaṃ kāreti. Badarā paṭiyattāti upacāravasena vadati. Badaramissenāti badarasāḷavena.
第二十二戒——确实非恶行，如人谨慎服食，依规约谨守是知——“此教法及佛所显现之僧，施舍不会成为恶行，亦不会有损害”之义。其中“Kirapati”为男子名，亦意指统治者。因他为强权统治者，按时缴纳地租，代工人行事。Badara一语，意为附带戒律行为。Badaramissena即指以菩提树叶为戒板之义。
§222
222.Ussūre āhariyitthāti atidivā āhariyittha.
222.『于日已过高时方被取来』者，即极晚方被取来之意。
§226
226.Mayhaṃ bhattapaccāsaṃ itthannāmassa dammīti ayaṃ bhattavikappanā nāma sammukhāpi parammukhāpi vaṭṭati. Sammukhā disvā ‘‘tuyhaṃ vikappemī’’ti vatvā bhuñjitabbaṃ, adisvā pañcasu sahadhammikesu ‘‘itthannāmassa vikappemī’’ti vatvā bhuñjitabbaṃ. Mahāpaccariyādīsu pana parammukhāvikappanāva vuttā. Sā cāyaṃ yasmā vinayakammena saṅgahitā, tasmā bhagavato vikappetuṃ na vaṭṭati. Bhagavati hi gandhakuṭiyaṃ nisinnepi saṅghamajjhe nisinnepi saṅghena gaṇappahonake bhikkhū gahetvā taṃ taṃ kammaṃ kataṃ sukatameva hoti, bhagavā neva kammaṃ kopeti; na sampādeti. Na kopeti dhammissarattā, na sampādeti agaṇapūrakattā.
226.关于我方所施与的饭食限制中“此食不可更改”这一饭食规定，无论当面还是背面均有施行。面对时，见了『你应作此种变动』而食用；背面时，见了同伴中五人说『此种饭食变动应由你来作』而食用。关于上座师等则明确说背面变更的规定。此乃因该饭食规矩通过戒律而成，故不得违犯世尊的规定。即使世尊端坐于香亭或在僧众之中，召集僧团中不洁净的比库们取饭时，所作的行为皆为正当，世尊既不愤怒，亦不加以谴责。世尊不因护法心生忿怒，不因护法而制造烦恼。
§229
229.Dve tayo nimantane ekato bhuñjatīti dve tīṇi nimantanāni ekapatte pakkhipitvā missetvā ekaṃ katvā bhuñjatīti attho. Dve tīṇi kulāni nimantetvā ekasmiṃ ṭhāne nisīdāpetvā ito cito ca āharitvā bhattaṃ ākiranti, sūpabyañjanaṃ ākiranti, ekamissakaṃ hoti, ettha anāpattīti mahāpaccariyaṃ vuttaṃ. Sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpatti. Hatthaṃ pana anto pavesetvā paṭhamanimantanato ekampi kabaḷaṃ uddharitvā bhuttakālato paṭṭhāya yathā tathā vā bhuñjantassa anāpatti. Sacepi tattha khīraṃ vā rasaṃ vā ākiranti, yena ajjhotthataṃ bhattaṃ ekarasaṃ hoti, koṭito paṭṭhāya bhuñjantassa anāpattīti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – ‘‘khīrabhattaṃ vā rasabhattaṃ vā labhitvā nisinnassa tattheva aññepi khīrabhattaṃ vā rasabhattaṃ vā ākiranti, khīraṃ vā rasaṃ vā pivato anāpatti. Bhuñjantena pana paṭhamaṃ laddhamaṃsakhaṇḍaṃ vā bhattapiṇḍaṃ vā mukhe pakkhipitvā koṭito paṭṭhāya bhuñjituṃ vaṭṭati. Sappipāyāsepi eseva nayo’’ti.
229.「两三宴请一次同坐进食」指的是两三次宴请合并为一次，掷饭于盘，合而为一而进食。若邀请了两个或三个家族，将他们安排于同一场所坐下，然后从这里拿来那里送来的饭食及汤菜合为一体，这就叫「一个混合的饭食」，这里说没有犯戒。反之，若最初的邀请当中有上下等级差异，背靠背地吃饭，则有过失。手插入盆中，从第一次邀请开始，把一块肉挑出放入口中，背靠着别人吃，也没有过失。若在此处盛取奶或汤等，将各家饭菜混合为一味而吃，则背靠之人有过失，这是上座师等所说的重要戒律。大论中说，若喝奶饭、汤饭、且坐着取得别人饭食，即使拿别人份的奶饭汤饭、喝着，也无过失。进食时若将第一口取的肉片或饭团放入口中，却背对别人，仍可进食。此规约亦适用于甜米饭。
Mahāupāsako bhikkhuṃ nimanteti, tassa kulaṃ upagatassa upāsakopi tassa puttadārabhātikabhaginiādayopi attano attano koṭṭhāsaṃ āharitvā patte pakkhipanti, upāsakena paṭhamaṃ dinnaṃ abhuñjitvā pacchā laddhaṃ bhuñjantassa ‘‘anāpattī’’ti mahāaṭṭhakathāyaṃ vuttaṃ. Kurundaṭṭhakathāyaṃ pana vaṭṭatīti vuttaṃ. Mahāpaccariyaṃ ‘‘sace pāṭekkaṃ pacanti, attano attano pakkabhattato āharitvā denti, tattha pacchā āhaṭaṃ paṭhamaṃ bhuñjantassa pācittiyaṃ. Yadi pana sabbesaṃ ekova pāko hoti, paramparabhojanaṃ na hotī’’ti vuttaṃ. Mahāupāsako nimantetvā nisīdāpeti, añño manusso pattaṃ gaṇhāti, na dātabbaṃ. Kiṃ bhante na dethāti? Nanu upāsaka tayā nimantitamhāti! Hotu bhante, laddhaṃ laddhaṃ bhuñjathāti vadati, bhuñjituṃ vaṭṭati. Aññena āharitvā bhatte dinne āpucchitvāpi bhuñjituṃ vaṭṭatīti kurundiyaṃ vuttaṃ.
一位大居士请比库赴宴，该比库的家族及其居士子女们各自盛装自己的分量，放于盘中，宴席上将食物抛于盘中，由居士先递送之，比库后来进食，这无过失，依照大论。古老注疏亦宣说如此。上座师等说，若本人烹煮，自己分装盘食给人，事后有人首吃，随后自己吃，则对初食者有过错，若只有一个过错者则不构成多代连续吃宴。大居士请人赴席，使其入座，有人取盘却不允许给他。对此，世尊问：「为何不给？」那人说：「他是你请来的！」世尊说：「既已获得食物，则可进食。」古论说，即便取别人盘中食物且被问及，仍可进食。
Anumodanaṃ katvā gacchantaṃ dhammaṃ sotukāmā ‘‘svepi bhante āgaccheyyāthā’’ti sabbe nimantenti, punadivase āgantvā laddhaṃ laddhaṃ bhuñjituṃ vaṭṭati. Kasmā? Sabbehi nimantitattā. Eko bhikkhu piṇḍāya caranto bhattaṃ labhati, tamañño upāsako nimantetvā ghare nisīdāpeti, na ca tāva bhattaṃ sampajjati. Sace so bhikkhu piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpatti. Abhutvā nisinne ‘‘kiṃ bhante na bhuñjasī’’ti vutte ‘‘tayā nimantitattā’’ti vatvā laddhaṃ laddhaṃ bhuñjatha bhante’’ti vutto bhuñjati, vaṭṭati.
经过同意后，那些希望听闻法的众人都说：「请自己来吧！」次日再来时，仍可进食。原因何在？皆因宴请。某比库乞食途中得食，另一居士邀请并让其入座，而此次乞食尚不够。若他因乞食得食而进食，则构成过失。未得食时坐下，被问「为何不食？」回答：「因他邀请。」即被允许多次进食。
Sakalena gāmenāti sakalena gāmena ekato hutvā nimantitasseva yattha katthaci bhuñjato anāpatti. Pūgepi eseva nayo. Nimantiyamāno bhikkhaṃ gahessāmīti bhaṇatīti ‘‘bhattaṃ gaṇhā’’ti nimantiyamāno ‘‘na mayhaṃ tava bhattenattho, bhikkhaṃ gaṇhissāmī’’ti vadati. Ettha pana mahāpadumatthero āha – ‘‘evaṃ vadanto imasmiṃ sikkhāpade animantanaṃ kātuṃ sakkoti, bhuñjanatthāya pana okāso kato hotīti neva gaṇabhojanato na cārittato muccatī’’ti. Mahāsumatthero āha – ‘‘yadaggena animantanaṃ kātuṃ sakkoti, tadaggena neva gaṇabhojanaṃ na cārittaṃ hotī’’ti. Sesaṃ uttānameva.
全村都集体邀请，某一切村人同席邀宴，在哪里吃都没过失。聚集时亦是如此。当有人想邀请比库时说：「请收取饭食」，比库说：「我不需要你的饭食，我来收饭吧！」对此，大长老茶摩布达说：「依此说法，修持戒律时不可接受别人宴请，若有吃饭，就不净戒律。」高年长老则说：「能这样说时，自然也不会聚宴请饭。」以上即是解答。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ ettha hi bhojanaṃ kiriyā, avikappanaṃ akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
咖提那会集的起因——此处身体、言语及意意三者相聚集，是行为中的聚集行为。此处的饮食属行为的行为，非变动则为非行为。即非想非解脱、非有意识的、非文字、不合语法的身体业、口业及三意，三者并发的状态。
Paramparabhojanasikkhāpadaṃ tatiyaṃ. · 相续受食学处第三。
4. Kāṇamātāsikkhāpadavaṇṇanā四、迦那母学处注释
§230
230. Catutthasikkhāpade – kāṇamātāti kāṇāya mātā. Sā kirassā dhītā abhirūpā ahosi, ye ye taṃ passanti, te te rāgena kāṇā honti, rāgandhā hontīti attho. Tasmā paresaṃ kāṇabhāvakaraṇato ‘‘kāṇā’’ti vissutā ahosi. Tassā vasena mātāpissā ‘‘kāṇamātā’’ti pākaṭā jātā. Āgatanti āgamanaṃ. Kismiṃ viyāti kīdisaṃ viya; lajjanakaṃ viya hotīti adhippāyo. Rittahatthaṃ gantunti rittā hatthā asmiṃ gamane tadidaṃ rittahatthaṃ, taṃ rittahatthaṃ gamanaṃ gantuṃ lajjanakaṃ viya hotīti vuttaṃ hoti. Parikkhayaṃ agamāsīti upāsikā ariyasāvikā bhikkhū disvā santaṃ adātuṃ na sakkoti, tasmā tāva dāpesi, yāva sabbaṃ parikkhayaṃ agamāsi. Dhammiyā kathāyāti ettha kāṇāpi mātu atthāya desiyamānaṃ dhammaṃ suṇantī desanāpariyosāne sotāpannā ahosi. Uṭṭhāyāsanā pakkāmīti āsanato uṭṭhahitvā gato. Sopi puriso ‘‘satthā kira kāṇamātāya nivesanaṃ agamāsī’’ti sutvā kāṇaṃ ānetvā pakatiṭṭhāneyeva ṭhapesi.
第四戒：称听者为“耳母”。『耳母』者，即听者之母也。此人乃其女，貌美端庄，见之之人皆对她生爱染，故谓其耳有爱染之气。由彼成就他人听觉，遂被尊称作“耳母”。其所依住者乃母亲，故显露称为“耳母”。来者谓至者，若何谓之呢？如惭愧之意。在行空手而往，空手意谓此行之空手，此空手之行，如是惭愧亦是意。经说比库尼为圣弟子，见比库宁静恭敬难以给予食物，故暂时给予，直至比库遍于此地方至。此为正法教诲中，即使听者亦为母者，听闻法语至讲演终结时已得须陀洹果。起坐离座，当坐者起立而去。又闻一人云：“师长确为耳母之住处来。”随而将听者置于住处正位。
§231
231. Imasmiṃ pana vatthusmiṃ uppannamatte appaññatteyeva sikkhāpade pātheyyavatthu udapādi, tasmā anantarameva cetaṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādi vuttaṃ. Sopi ca upāsako ariyasāvakattā sabbameva dāpesi. Tena vuttaṃ – ‘‘parikkhayaṃ agamāsī’’ti.
关于此事中出现少量或轻微不周之戒品为应当避戒之因，故应即见心不迟滞，所言“于彼时刻”等语，而近事为圣弟子亦悉皆给予，此即所言“已至遍处”。
§233
233.Yaṃkiñci paheṇakatthāyāti paṇṇākāratthāya paṭiyattaṃ yaṃkiñci atirasakamodakasakkhalikādi sabbaṃ idha pūvotveva saṅkhyaṃ gacchati. Yaṃkiñcipātheyyatthāyāti maggaṃ gacchantānaṃ antarāmaggatthāya paṭiyattaṃ yaṃkiñci baddhasattuabaddhasattutilataṇḍulādi sabbaṃ idha manthotveva saṅkhyaṃ gacchati. Tato ce uttarinti sacepi tatiyaṃ pattaṃ thūpīkataṃ gaṇhāti, pūvagaṇanāya pācittiyaṃ.
关于缴戒一切事物，谓与颜料色彩相关之缴戒，为什么呢？凡是事前相关全数计数。缴戒事务，即正在取道者，或因道序关系，关于呈缴戒物品如缚系绳索、籴布、稻束等皆细致计数。若是下面者，或拾取第三层封上之塔牌者，先前计数为巴吉帝戒。
Dvattipattapūre paṭiggahetvāti mukhavaṭṭiyā heṭṭhimalekhāya samapūre patte gahetvā. Amutra mayā dvattipattapūrāti ettha sace dve gahitā, ‘‘atra mayā dve pattapūrā paṭiggahitā, tvaṃ ekaṃ gaṇheyyāsī’’ti vattabbaṃ. Tenāpi aññaṃ passitvā ‘‘paṭhamaṃ āgatena dve pattapūrā gahitā, mayā eko, mā tvaṃ gaṇhī’’ti vattabbaṃ. Yena paṭhamaṃ eko gahito, tassāpi paramparārocane eseva nayo. Yena pana sayameva tayo gahitā, tena aññaṃ disvā ‘‘mā kho ettha paṭiggaṇhi’’ cceva vattabbaṃ. Paṭikkamanaṃ nīharitvāti āsanasālaṃ haritvā, āsanasālaṃ gacchantena ca chaḍḍitasālā na gantabbā. Yattha mahā bhikkhusaṅgho nisīdati, tattha gantabbaṃ. Mahāpaccariyaṃ pana vuttaṃ ‘‘yā laddhaṭṭhānato āsannā āsanasālā, tattha gantabbaṃ. Attano ‘sandiṭṭhānaṃ vā sambhattānaṃ vā ekanikāyikānaṃ vā dassāmī’ti aññattha gantuṃ na labbhati. Sace panassa nibaddhanisīdanaṭṭhānaṃ hoti, dūrampi gantuṃ vaṭṭatī’’ti.
“两张戒牌已满而接取”，谓从前碑文下方填满戒牌后方可取用。此处谓若取两牌者，当说：“此处我已取两戒牌，你取一。”还视他者而说：“初至者取了两戒牌，我取一，不可由你取。”初者一旦取，就须顺序遵行。若三者同取，见另一者则须告诫“勿于此处接受”。收回之谓，离去坐堂，携坐堂者不去他方舍。比库众多之处应往彼处。伟大戒律说：“于所在的获得之地附近之坐堂，应当前往。若实现现前处或所达处，或仅一团体者，亦不得前往他处。若为受束缚之处，则可往远方。”
Saṃvibhajitabbanti sace tayo pattapūrā gahitā, ekaṃ attano ṭhapetvā dve bhikkhusaṅghassa dātabbā. Sacce dve gahitā, ekaṃ attano ṭhapetvā eko saṅghassa dātabbo, yathāmittaṃ pana dātuṃ na labbhati. Yena eko gahito, na tena kiñci akāmā dātabbaṃ, yathāruci kātabbaṃ.
“应当分配”，若三张戒牌取满，一张为己登记，两张当付于比库坛。若两张，则一张己藏，一张付于一坛。然因适宜有时，不宜随意施舍。若仅一张，不可用于他物，只凭意愿行持。
§235
235.Gamane paṭippassaddheti antarāmagge upaddavaṃ vā disvā anatthikatāya vā ‘‘mayaṃ idāni na pesissāma, na gamissāmā’’ti evaṃ gamane paṭippassaddhe upacchinne. Ñātakānaṃ pavāritānanti etesaṃ bahumpi dentānaṃ paṭiggaṇhantassa anāpatti. Aṭṭhakathāsu pana ‘‘tesampi pātheyyapaheṇakatthāya paṭiyattato pamāṇameva vaṭṭatī’’ti vuttaṃ. Sesaṃ uttānameva.
“行进时安静”，谓途程中若见阻碍或危险，或因无用心境，而说“今后不再送行，不再赴”，如此而终止行进。虽为亲属总不以赊数为过。注疏中说“此亦为轻微缴戒原因，计数亦成事。”以上为经注解。
Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
“净除”者，指行为，不具有识解解脱性质，非心所构成的，又无过失，是身体行为与语语行为两者具备三种心态及三重感受的现象。
Kāṇamātāsikkhāpadaṃ catutthaṃ. · 迦那母学处第四。
5. Paṭhamapavāraṇasikkhāpadavaṇṇanā五、第一劝食满足学处注释
§236
236. Pañcamasikkhāpade – bhikkhū bhuttāvī pavāritāti brāhmaṇena ‘‘gaṇhatha, bhante, yāva icchathā’’ti evaṃ yāvadatthapavāraṇāya, sayañca ‘‘alaṃ, āvuso, thokaṃ thokaṃ dehī’’ti evaṃ paṭikkhepapavāraṇāya pavāritā. Paṭivissaketi sāmantagharavāsike.
第五戒──比库们若食事被容许，即戒律婆罗门以“请随意取用”之辞，至容许至多，且自己以“请稍稍接受部分食物”表明受用限制，故此为食用之许可。聚落中住者则称之为退回。
§237
237.Kākoravasaddanti kākānaṃ oravasaddaṃ; sannipatitvā viravantānaṃ saddaṃ. Alametaṃ sabbanti ettha tikāraṃ avatvāva ‘‘alametaṃ sabbaṃ’’ ettakaṃ vattuṃ vaṭṭati.
“乌鸟哙哙声”乃指乌鸦群聚时发出的集结声。训者释此说：“此即为全部声响”，并称此语句本身就说明了这全部声音的的事实与范围。
§238-9
238-9.Bhuttāvīti bhuttavā. Tattha ca yasmā yena ekampi sitthaṃ saṅkhāditvā vā asaṅkhāditvā vā ajjhoharitaṃ hoti, so ‘‘bhuttāvī’’ti saṅkhyaṃ gacchati, tenassa padabhājane ‘‘bhuttāvī nāma pañcannaṃ bhojanāna’’ntiādi vuttaṃ. Pavāritoti katapavāraṇo, katapaṭikkhepo. Sopi ca yasmā na paṭikkhepamattena, atha kho pañcaṅgavasena, tenassa padabhājane ‘‘pavārito nāma asanaṃ paññāyatī’’tiādi vuttaṃ. Tattha yasmā ‘‘asanaṃ paññāyatī’’ti iminā vippakatabhojano, ‘‘pavārito’’ti vutto. Yo ca vippakatabhojano, tena kiñci bhuttaṃ, kiñci abhuttaṃ, yañca bhuttaṃ; taṃ sandhāya ‘‘bhuttāvī’’tipi saṅkhyaṃ gacchati, tasmā bhuttāvīvacanena visuṃ kañci atthasiddhiṃ na passāma. ‘‘Dirattatirattaṃ, chappañcavācāhī’’tiādīsu (pāci. 61-62) pana dirattādivacanaṃ viya pavāritapadassa parivārakabhāvena byañjanasiliṭṭhatāya cetaṃ vuttanti veditabbaṃ.
“被食者”为“吃过者”意。因其或经诵记数，或未记数，食物已进胃，因此被称为“被食者”，由此名词衍生“被食”为“五种食物凭借者”之义。至于“许可”指饮食获允许，包含深化限制性和不越界。“席已知”者，此处分为断绝与准许之食。准许者谓“许可座席”为准示，故称“许可”。若是非准许，则以五种行为界定，有相应称谓。因“席知”为转向食者之判别所以名“许可”，食者有时吃部分，有时不吃部分，故以“被食”围绕食量而言。未经分辨处，以五音粗言作嘲讽，亦非本质，应以仪式意义理解。
Asanaṃ paññāyatītiādīsu vippakatabhojanaṃ dissati, bhuñjamāno ceso puggalo hotīti attho. Bhojanaṃ paññāyatīti pavāraṇappahonakabhojanaṃ dissati. Odanādīnaṃ ce aññataraṃ paṭikkhipitabbaṃ bhojanaṃ hotīti attho. Hatthapāse ṭhitoti pavāraṇappahonakaṃ bhojanaṃ gaṇhitvā dāyako aḍḍhateyyahatthappamāṇe okāse hotīti attho. Abhiharatīti so ce dāyako tassa taṃ bhattaṃ kāyena abhiharatīti attho. Paṭikkhepo paññāyatīti paṭikkhepo dissati; tañce abhihaṭaṃ so bhikkhu kāyena vā vācāya vā paṭikkhipatīti attho. Evaṃ pañcannaṃ aṅgānaṃ vasena pavārito nāma hotīti. Vuttampi cetaṃ –
“席已知”等言显指许可食物，表示现仍有食用之人。食物指许可接受供养之物。若有其他食物不得取用，乃为不允许。立于手旁者指持有供养，供养者于适当时机给予相当手掌大小之量。若供养者将食物在身上递送，视同被授予。所谓“退回”表示拒许运用；若动用身体或语言拒回即为退回。所以五种限制之约束称为“许可”。此义已曾言及——
‘‘Pañcahi upāli ākārehi pavāraṇā paññāyati – asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito, abhiharati, paṭikkhepo paññāyatī’’ti (pari. 428).
“用五种方式以辨明许可，其为：席位之知、食物之知、立于手旁、被授予、被拒回。”（巴利律藏卷428）
Tatrāyaṃ vinicchayo – ‘‘asana’’ntiādīsu tāva yañca asnāti yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipati, taṃ ‘‘odano, kummāso, sattu, maccho, maṃsa’’nti imesaṃ aññatarameva veditabbaṃ. Tattha odano nāma – sāli, vīhi, yavo, godhumo, kaṅgu, varako, kudrūsakoti sattannaṃ dhaññānaṃ taṇḍulehi nibbatto. Tattha ‘‘sālī’’ti antamaso nīvāraṃ upādāya sabbāpi sālijāti. ‘‘Vīhī’’ti sabbāpi vīhijāti. ‘‘Yavagodhumesu’’ bhedo natthi. ‘‘Kaṅgū’’ti setarattakāḷabhedā sabbāpi kaṅgujāti. ‘‘Varako’’ti antamaso varakacorakaṃ upādāya sabbā setavaṇṇā varakajāti. ‘‘Kudrūsako’’ti kāḷako dravo ceva sāmākādibhedā ca sabbāpi tiṇadhaññajāti.
在此处对“决定”的说明——所谓“食座”等，是指用手拿着的食物，用手立着抓取并拒绝的事物，这当中，称作“汤饭、杂菜、粥、鱼、肉”的，应在其中的若干种类中加以知道。所谓汤饭，是指七种谷米所炊煮者，即糯米、粳米、大麦、小麦、黍米、菰米和小米。这当中，“糯米”者，以其最后的尾穗为界，归入所有糯米类；“粳米”者，归入所有粳米类；“大麦与小麦”无分别；“黍米”依其成熟期与颜色差别，皆归入黍米类；“菰米”者，以菰属的草本植物为界，属稻类；“小米”者，指黑色的粒和混合型的谷物，皆属禾本科谷类。
Nīvāravarakacorakā cettha ‘‘dhaññānulomā’’ti vadanti. Dhaññāni vā hontu dhaññānulomāni vā, etesaṃ vuttappabhedānaṃ sattannaṃ dhaññānaṃ taṇḍule gahetvā ‘‘bhattaṃ pacissāmā’’ti vā ‘‘yāguṃ pacissāmā’’ti vā ‘‘ambilapāyāsādīsu aññataraṃ pacissāmā’’ti vā yaṃkiñci sandhāya pacantu, sace uṇhaṃ sītalaṃ vā bhuñjantānaṃ bhojanakāle gahitagahitaṭṭhāne odhi paññāyati, odanasaṅgahameva gacchati, pavāraṇaṃ janeti. Sace odhi na paññāyati, yāgusaṅgahaṃ gacchati, pavāraṇaṃ na janeti.
所谓以“尾穗”为界限的菰米类，在此称为“顺谷米类”。不论是谷米亦或顺谷米类，若要作区分，应抓取七种谷米的谷粒，于“饭、粥、甜品”等中取一部分做饭食，或做甜点或做酸味汤饮等，若食用时冷热有别，应在抓取处即食用时能辨明汤饭的合聚分离情况，则为汤饭合体而成，能生起忏悔；若汤饭不能辨明，则属甜点合体，不能生起忏悔。
Yopi pāyāso vā paṇṇaphalakaḷīramissakā ambilayāgu vā uddhanato otāritamattā abbhuṇhā hoti, āvajjitvā pivituṃ sakkā, hatthena gahitokāsepi odhiṃ na dasseti, pavāraṇaṃ na janeti. Sace pana usumāya vigatāya sītalībhūtā ghanabhāvaṃ gacchati, odhiṃ dasseti, puna pavāraṇaṃ janeti. Pubbe tanubhāvo na rakkhati. Sacepi dadhitakkādīni āropetvā bahupaṇṇaphalakaḷīre pakkhipitvā muṭṭhimattāpi taṇḍulā pakkhittā honti, bhojanakāle ce odhi paññāyati, pavāraṇaṃ janeti. Ayāguke nimantane ‘‘yāguṃ dassāmā’’ti bhatte udakakañjikakhīrādīni ākiritvā ‘‘yāguṃ gaṇhathā’’ti denti. Kiñcāpi tanukā honti, pavāraṇaṃ janetiyeva . Sace pana pakkuthitesu udakādīsu pakkhipitvā pacitvā denti, yāgusaṅgahameva gacchati. Yāgusaṅgahaṃ gatepi tasmiṃ vā aññasmiṃ vā yattha macchamaṃsaṃ pakkhipanti, sace sāsapamattampi macchamaṃsakhaṇḍaṃ vā nhāru vā paññāyati, pavāraṇaṃ janeti.
连粥品或被芭叶、鲜叶、草叶等覆盖的酸汤甜点，自上方被倒出呈倒置状者，虽可饮用，手执时却无法显露汤饭合体状态，不能生起忏悔。若在无热气又冷却的夏季，密集浓稠状态出现者，显露汤饭合体，故生起忏悔，且能生起忏悔。以前的状态不可保持。若把酸奶之类放上覆着的很多树叶，握拳时谷粒也散乱掉落，若食用时汤饭合体亦能生起忏悔。此时对于没有忏悔者，称之为“做甜膳”，饭中加入水果、豆乳、牛奶等给与并说“拿去做甜点吧”亦为教导。若有少量细节，能生起忏悔。若把饭散在水中煮食者，此属甜点合体。进入甜点合体状态后，若在那处或别处加入鱼肉块，且即使是一丝鱼肉残块或刺头也能辨明，便能生起忏悔。
Suddharasako pana rasakayāgu vā na janeti. Ṭhapetvā vuttadhaññānaṃ taṇḍule aññehi veṇutaṇḍulādīhi vā kandamūlaphalehi vā yehi kehici kataṃ bhattampi pavāraṇaṃ na janeti, pageva ghanayāgu. Sace panettha macchamaṃsaṃ pakkhipanti, janeti. Mahāpaccariyaṃ ‘‘pupphaatthāya bhattampi pavāraṇaṃ janetī’’ti vuttaṃ. Pupphiatthāya bhattaṃ nāma pupphikhajjakatthāya kuthitatūdake pakkhipitvā seditataṇḍulā vuccanti. Sace pana te taṇḍule sukkhāpetvā khādanti, vaṭṭati; neva sattusaṅkhyaṃ na bhattasaṅkhyaṃ gacchanti. Puna tehi katabhattaṃ pavāretiyeva. Te taṇḍule sappitelādīsu vā pacanti, pūvaṃ vā karonti, na pavārenti. Puthukā vā tāhi katasattubhattādīni vā na pavārenti.
唯独甘美味道或有味的甜点无法生起忏悔。若拌入所说的谷粒与其他谷物米或块根茎果所作的任何饭食亦不能生起忏悔，只数浓稠甜膳。若此处放入鱼肉块，能生起忏悔。大经中称“以花缘故饭食能生起忏悔”。所谓因花缘故的饭，乃以花粉于清水中加于饭米，称为花粉米。若将这些谷米晒干食用，则会发酵，不计其兽数，不计其饭量，仍以其做饭。用这种谷米做的饭会生起忏悔。他们用谷米和脂油等煮食或以前做，未曾加热。脂肪或用来做兽饭类的，未曾加热。
Kummāso nāma yavehi katakummāso. Aññehi pana muggādīhi katakummāso pavāraṇaṃ na janeti. Sattu nāma sālivīhiyavehi katasattu. Kaṅguvarakakudrūsakasīsānipi bhajjitvā īsakaṃ koṭṭetvā thuse palāpetvā puna daḷhaṃ koṭṭetvā cuṇṇaṃ karonti. Sacepi taṃ allattā ekābaddhaṃ hoti, sattusaṅgahameva gacchati. Kharapākabhajjitānaṃ vīhīnaṃ taṇḍule koṭṭetvā denti, tampi cuṇṇaṃ sattusaṅgahameva gacchati. Samapākabhajjitānaṃ pana vīhīnaṃ vā vīhipalāpānaṃ vā taṇḍulā bhajjitataṇḍulā eva vā na pavārenti. Tesaṃ pana taṇḍulādīnaṃ cuṇṇaṃ pavāreti. Kharapākabhajjitānaṃ vīhīnaṃ kuṇḍakampi pavāreti. Samapākabhajjitānaṃ pana ātapasukkhānaṃ vā kuṇḍakaṃ na pavāreti. Lājā vā tehi katabhattasattuādīni vā na pavārenti. Bhajjitapiṭṭhaṃ vā yaṃkiñci suddhakhajjakaṃ vā na pavāreti. Macchamaṃsapūritakhajjakaṃ pana sattumodako vā pavāreti. Maccho maṃsañca pākaṭameva. Ayaṃ pana viseso – sacepi yāguṃ pivantassa yāgusitthamattāneva dve macchakhaṇḍāni vā maṃsakhaṇḍāni vā ekabhājane vā nānābhājane vā denti, tāni ce akhādanto aññaṃ yaṃkiñci pavāraṇappahonakaṃ paṭikkhipati , na pavāreti. Tato ekaṃ khāditaṃ, ekaṃ hatthe vā patte vā hoti, so ce aññaṃ paṭikkhipati, pavāreti. Dvepi khāditāni honti, mukhe sāsapamattampi avasiṭṭhaṃ natthi, sacepi aññaṃ paṭikkhipati, na pavāreti.
杂菜是由大麦和粳米作的杂菜。其他如黍米等杂菜不能生起忏悔。所谓饭，是由谷粒等碎片所制，先研磨为粉，再晒干，继而研磨为细粉。若稍有块状存在，则只生起饭食集聚合体。粗糙研磨的粳米谷粒做的饭可生起忏悔；而细研磨的粳米或粳米碎屑作饭则不生起忏悔。它们把这些谷粒的细粉生起忏悔之饭。粗研磨的粳米破碎的颗粒可做小饭。细研磨的熟粳米或熟粳米碎屑则不能作饭。羞耻心等令这些池饭或祭祀饭不可加热。研磨的脂肪饭或干净的饭不可加热。鱼肉饭则明白易知。这里特别指出：若饮食中有鱼汤，只有鱼肉碎块或肉块等，不论是单独食用或铺设多样，都不可拒绝。因有一块已食或一块在手里或叶片上，若拒绝其它食物则为忏悔；若有二块已食，且口中没有片刻停留，若拒绝其它食物，则不生起忏悔。
Kappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, na pavāreti. Kasmā? Avatthutāya. Yañhi bhikkhuno khādituṃ vaṭṭati, taṃyeva paṭikkhipato pavāraṇā hoti. Idaṃ pana jānanto akappiyattā paṭikkhipati, ajānantopi paṭikkhipitabbaṭṭhāne ṭhitameva paṭikkhipati nāma, tasmā na pavāreti. Sace pana akappiyamaṃsaṃ khādanto kappiyamaṃsaṃ paṭikkhipati, pavāreti. Kasmā? Vatthutāya. Yañhi tena paṭikkhittaṃ, taṃ pavāraṇāya vatthu. Yaṃ pana khādati, taṃ kiñcāpi paṭikkhipitabbaṭṭhāne ṭhitaṃ, khādiyamānaṃ pana maṃsabhāvaṃ na jahati, tasmā pavāreti. Akappiyamaṃsaṃ khādanto akappiyamaṃsaṃ paṭikkhipati, purimanayeneva na pavāreti. Kappiyamaṃsaṃ vā akappiyamaṃsaṃ vā khādanto pañcannaṃ bhojanānaṃ yaṃkiñci kappiyabhojanaṃ paṭikkhipati, pavāreti. Kuladūsakavejjakammauttarimanussadhammārocanasāditarūpiyādīhi nibbattaṃ buddhapaṭikuṭṭhaṃ anesanāya uppannaṃ akappiyabhojanaṃ paṭikkhipati, na pavāreti. Kappiyabhojanaṃ vā akappiyabhojanaṃ vā bhuñjantopi kappiyabhojanaṃ paṭikkhipati, pavāreti. Akappiyabhojanaṃ paṭikkhipati, na pavāretīti sabbattha vuttanayeneva kāraṇaṃ veditabbaṃ.
食用合宜肉者，排斥合宜肉则生起忏悔。食用不合宜肉者而排斥合宜肉，则不生起忏悔。何因？因缘所致。凡比库有能力食用，且能排斥者，排斥即为忏悔。但即使不明白也必须排斥，故只要处于应排斥之地，即须排斥。若食不合宜肉而排斥合宜肉，则为忏悔。何因？因缘所致。因其所排斥者为忏悔之因缘，所食者是现行所在，不令肉质消失，因而产生忏悔。食不合宜肉时弃不合宜肉者不生忏悔。如吃合宜或不合宜肉时，若排斥五种食物中任一种合宜食物，则生起忏悔。作恶世俗户主、医师等世间人以不净恶行及反人伦事造成的不合宜食物，虽起不合宜食物，仍不生忏悔。食合宜与不合宜食时，排斥的是合宜食物，生起忏悔；排斥不合宜食，则不生忏悔，此理应在各处依前所言分明知道。
Evaṃ ‘‘asana’’ntiādīsu yañca asnāti, yañca bhojanaṃ hatthapāse ṭhitena abhihaṭaṃ paṭikkhipanto pavāraṇaṃ āpajjati, taṃ ñatvā idāni yathā āpajjati, tassa jānanatthaṃ ayaṃ vinicchayo – ‘‘‘asanaṃ bhojana’nti ettha tāva yena ekasitthampi ajjhohaṭaṃ hoti, so sace pattamukhahatthānaṃ yattha katthaci pañcasu bhojanesu ekasmimpi sati aññaṃ pañcasu bhojanesu ekampi paṭikkhipati, pavāreti. Katthaci bhojanaṃ natthi, āmisagandhamattaṃ paññāyati, na pavāreti. Mukhe ca hatthe ca bhojanaṃ natthi, patte atthi, tasmiṃ pana āsane na bhuñjitukāmo, vihāraṃ pavisitvā bhuñjitukāmo, aññassa vā dātukāmo, tasmiṃ ce antare bhojanaṃ paṭikkhipati, na pavāreti. Kasmā? Vippakatabhojanabhāvassa upacchinnattā. Yopi aññatra gantvā bhuñjitukāmo mukhe bhattaṃ gilitvā sesaṃ ādāya gacchanto antarāmagge aññaṃ bhojanaṃ paṭikkhipati, tassāpi pavāraṇā na hotī’’ti mahāpaccariyaṃ vuttaṃ. Yathā ca patte; evaṃ hatthepi. Mukhepi vā vijjamānabhojanaṃ sace anajjhoharitukāmo hoti, tasmiñca khaṇe aññaṃ paṭikkhipati, na pavāreti. Ekasmiñhi pade vuttalakkhaṇaṃ sabbattha veditabbaṃ hoti. Apica kurundiyaṃ esa nayo dassitoyeva. Vuttañhi tattha ‘‘mukhe bhattaṃ gilitaṃ, hatthe bhattaṃ vighāsādassa dātukāmo, patte bhattaṃ bhikkhussa dātukāmo, sace tasmiṃ khaṇe paṭikkhipati, na pavāretī’’ti. Hatthapāse ṭhitoti ettha pana sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya, dāyakassa nisinnassa vā ṭhitassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahattho ‘‘hatthapāso’’ti veditabbo. Tasmiṃ ṭhatvā abhihaṭaṃ paṭikkhipantasseva pavāraṇā hoti, na tato paraṃ.
如“坐具”(asana)等一切被称谓者，及用手边所持之食物而未被拾起而弃置者，若因此而生起请罪之意，知此现今依依附之状态，故当为其起因而作此了知辨别：所谓“坐具食”，指当食物聚合于一处时，若比库以手中所持一只碗中之某五种食物中之一，触犯另一只碗中所盛五种食物之一而弃置，即起请罪。若无食物，仅察其肉味而非弃置，不起请罪。若口内手中无食，碗中有食，但于坐处不欲食，用足进房处欲食，或欲施予他人，若于此之间弃置食物，则不起请罪。何以故？因离弃之食物性质已异。即使他人去处作食，自己口中尚咽下其余食物时，于住所内部弃置他人食物者，亦不生请罪。此乃大比库所言。又于碗中食物亦如是：口中或手中若有现食，不能即刻食用时，若弃置他物亦不起请罪。此一语句应在众处普遍识别。库伦笛长老据此作此说：“食若咽入口，手中有所持欲施他人者，若此时弃置，不起请罪。”所谓手边，依此说，若比库坐于坐具，坐具在其后方，其立则站于其前方，其卧则如卧像，坐具于其侧边，其施者无论坐、立、卧者，将施者张开之手所持近己肢体，此为手边之义。比库处于此手边而弃置食物亦生请罪，不然则不生。
Abhiharatīti hatthapāsabbhantare ṭhito gahaṇatthaṃ upanāmeti. Sace pana anantaranisinnopi bhikkhu hatthe vā ūrūsu vā ādhārake vā ṭhitapattaṃ anabhiharitvāva ‘‘bhattaṃ gaṇhā’’ti vadati, taṃ paṭikkhipato pavāraṇā natthi. Bhattapacchiṃ ānetvā purato bhūmiyaṃ ṭhapetvā ‘‘gaṇhāhī’’ti vuttepi eseva nayo. Īsakaṃ pana uddharitvā vā apanāmetvā vā ‘‘gaṇhathā’’ti vutte paṭikkhipato pavāraṇā hoti. Therāsane nisinno thero dūre nisinnassa daharabhikkhussa pattaṃ pesetvā ‘‘ito odanaṃ gaṇhāhī’’ti vadati, gaṇhitvā pana gato tuṇhī tiṭṭhati, daharo ‘‘alaṃ mayha’’nti paṭikkhipati, na pavāreti. Kasmā? Therassa dūrabhāvato dūtassa ca anabhiharaṇatoti. Sace pana gahetvā āgato bhikkhu ‘‘idaṃ bhattaṃ gaṇhā’’ti vadati, taṃ paṭikkhipato pavāraṇā hoti.
所谓弃置，是指比库手边所持之物而施舍也。若比库即使坐下，手或膝或承物上放置之食器未弃置，而说“请取此饭”，则不生请罪。若食物已送至，置于地面前方，又说“请取”，则仍依此理。若提起或拿取筷子，且说“请拿”，则弃置生请罪。长老坐处，远方坐下之年幼比库示以饭器，并言“从此处取饭”，比库取去而静立，年幼比库言“够了”，弃置不碍。何以故？因比库远处且不施舍也。若拿起饭，言“请取此饭”，则弃置生请罪。
Parivesanāya eko ekena hatthena odanapacchiṃ ekena kaṭacchuṃ gahetvā bhikkhū parivisati, tatra ce añño āgantvā ‘‘ahaṃ pacchiṃ dhāressāmi, tvaṃ odanaṃ dehī’’ti vatvā gahitamattakameva karoti, parivesako eva pana taṃ dhāreti, tasmā sā abhihaṭāva hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hoti. Sace pana parivisakena phuṭṭhamattāva hoti, itarova naṃ dhāreti, tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā na hoti. Kaṭacchunā uddhaṭabhatte pana hoti. Kaṭacchuabhihāroyeva hi tassa abhihāro. Dvinnaṃ samabhārepi paṭikkhipanto pavāretiyevāti mahāpaccariyaṃ vuttaṃ. Anantarassa bhikkhuno bhatte diyyamāne itaro pattaṃ hatthehi pidahati, pavāraṇā natthi. Kasmā? Aññassa abhihaṭe paṭikkhittattā.
托盘上各自以一手取饭，众比库围坐，如有他人来者言“我持托盘，你给饭”，遂仅执托盘，此即弃置。若托盘仅接触到他人的手，却非托盘持者所持，则弃置不生。托盘前伸举则是弃置如执托盘动作。两手均持托盘之物弃置，则生请罪，此乃大比库所述。比库间互呈食者，手中用他碗盛饭，无请罪。何以故？因弃置非己所持。
Paṭikkhepo paññāyatīti ettha vācāya abhihaṭaṃ paṭikkhipato pavāraṇā natthi. Kāyena abhihaṭaṃ pana kāyena vā vācāya vā paṭikkhipantassa pavāraṇā hotīti veditabbo.
弃置之义：此处所言弃置即言语动作上弃置不生请罪。唯有在身体上弃置或言语弃置者，生请罪。
Tattha kāyena paṭikkhepo nāma aṅguliṃ vā hatthaṃ vā macchikabījaniṃ vā cīvarakaṇṇaṃ vā cāleti, bhamukāya vā ākāraṃ karoti, kuddho vā oloketi, vācāya paṭikkhepo nāma ‘‘ala’’nti vā, ‘‘na gaṇhāmī’’ti vā, ‘‘mā ākirā’’ti vā, ‘‘apagacchā’’ti vā vadati; evaṃ yena kenaci ākārena kāyena vā vācāya vā paṭikkhitte pavāraṇā hoti.
身体上弃置者，如用手指或手或用饭勺及衣角挥动或做挑衅状，或瞪眼，或愤怒注视；言语弃置者谓以“不要”“不取”“勿来”“离开”等语语，身体或言语以此等任何意向辨识弃置，皆生请罪。
Eko abhihaṭe bhatte pavāraṇāya bhīto hattha apanetvā punappunaṃ patte odanaṃ ākirantaṃ ‘‘ākira ākira koṭṭetvā pūrehī’’ti vadati, ettha kathanti? Mahāsumatthero tāva ‘‘anākiraṇatthāya vuttattā pavāraṇā hotī’’ti āha. Mahāpadumatthero pana ‘‘‘ākira pūrehī’ti vadantassa nāma ‘kassaci pavāraṇā atthī’ti vatvā ‘na pavāretī’’’ti āha. Aparo bhattaṃ abhiharantaṃ bhikkhuṃ sallakkhetvā ‘‘kiṃ āvuso itopi kiñci gaṇhissasi, dammi te kiñcī’’ti āha. Tatrāpi ‘‘‘evaṃ nāgamissatī’ti vuttattā ‘pavāraṇā hotī’’’ti mahāsumatthero āha. Mahāpadumatthero pana ‘‘‘gaṇhissasī’ti vadantassa nāma ‘kassaci pavāraṇā atthī’ti vatvā ‘na pavāretī’’’ti āha.
一比库畏惧弃置饭物，一再将饭舀入碗，口中咒骂“离开、离开、打它、打它”，对此说法如何？长老大苏摩评价说：“因不欲弃置而说，请罪成立。”长老大婆陀摩评价说：“对说‘打它、打它’者，虽有人有请罪之事，但不请罪。”另一比库责问弃置饭者“朋友所作所为，尔为取食，我当给予否？”对此说“如是不敢”的说法，长老大苏摩评价请罪成立。长老大婆陀摩评价“如愿取食者虽有人有请罪，但不请罪。”
Eko samaṃsakaṃ rasaṃ abhiharitvā ‘‘rasaṃ gaṇhathā’’ti vadati, taṃ sutvā paṭikkhipato pavāraṇā natthi. ‘‘Maccharasaṃ maṃsarasa’’nti vutte paṭikkhipato hoti, ‘‘idaṃ gaṇhathā’’ti vuttepi hotiyeva. Maṃsaṃ visuṃ katvā ‘‘maṃsarasaṃ gaṇhathā’’ti vadati, tattha ce sāsapamattampi maṃsakhaṇḍaṃ atthi , taṃ paṭikkhipato pavāraṇā hoti. Sace pana parissāvito hoti, ‘‘vaṭṭatī’’ti abhayatthero āha.
一旦将同样的一种味道表现出来，称为「味道请受」者，闻此则无须请求允许。若言为「鱼味、肉味」，则须请求允许。若将肉洗净后说「请受肉味」，若其中还有极细微的肉块，则必须请求允许。若是涂了油，护持长老则说「呈涂油」。
Maṃsarasena āpucchantaṃ mahāthero ‘‘muhuttaṃ āgamehī’’ti vatvā ‘‘thālakaṃ āvuso āharā’’ti āha. Ettha kathanti? Mahāsumatthero tāva ‘‘abhihārakassa gamanaṃ paṭhamaṃ upacchinnaṃ, tasmā pavāretī’’ti āha. Mahāpadumatthero pana ‘‘ayaṃ kuhiṃ gacchati, kīdisaṃ etassa gamanaṃ, gaṇhantassāpi nāma pavāraṇā atthī’’ti vatvā ‘‘na pavāretī’’ti āha. Kaḷīrapanasādīhi missetvā maṃsaṃ pacanti, taṃ gahetvā ‘‘kaḷīrasūpaṃ gaṇhatha, panasabyañjanaṃ gaṇhathā’’ti vadanti, evampi na pavāreti. Kasmā? Apavāraṇārahassa nāmena vuttattā. Sace pana ‘‘macchasūpaṃ maṃsasūpa’’nti vā ‘‘imaṃ gaṇhathā’’ti vā vadanti, pavāreti. Maṃsakarambako nāma hoti, taṃ dātukāmopi ‘‘karambakaṃ gaṇhathā’’ti vadati, vaṭṭati; na pavāreti. ‘‘Maṃsakarambaka’’nti vā ‘‘ida’’nti vā vutte pana pavāreti. Eseva nayo sabbesu macchamaṃsamissakesu.
有一位长老曾对疑问者说：「暂且等片刻。」又说：「请取盘子。」这里所说者？资深长老说：「那出味者初次经过，故需请求允许。」资深长老又说：「这家伙往哪里去？且说此家伙走动时为何有请求允许可？」他说：「不允许。」因有涂蜂蜡的香料混入，肉被烹煮，取以说「请受蜂蜡汤，请受蜂蜜佐料」，这亦不被允许。何故？因其名为需许可者。若说「鱼汤、肉汤」或说「请受此味」，则被允许。名为「肉始味」，欲赐予者亦称「请受始味」，于是允许。此理皆适用于所有鱼肉混合菜肴。
Yo pana nimantane bhuñjamāno maṃsaṃ abhihaṭaṃ ‘‘uddissa kata’’nti maññamāno paṭikkhipati, pavāritova hotīti mahāpaccariyaṃ vuttaṃ. Missakakathā pana kurundiyaṃ suṭṭhu vuttā. Evañhi tattha vuttaṃ – piṇḍapātacāriko bhikkhu bhattamissakaṃ yāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vadati, na pavāreti. ‘‘Bhattaṃ gaṇhathā’’ti vutte pavāreti. Kasmā? Yenāpucchito, tassa atthitāya. Ayamettha adhippāyo – ‘‘yāgumissakaṃ gaṇhathā’’ti vadati, tatra ce yāgu bahutarā vā hoti samasamā vā, na pavāreti. Yāgu mandā, bhattaṃ bahutaraṃ, pavāreti. Idañca sabbaaṭṭhakathāsu vuttattā na sakkā paṭikkhipituṃ, kāraṇaṃ panettha duddasaṃ. ‘‘Bhattamissakaṃ gaṇhathā’’ti vadati, bhattaṃ bahukaṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva. Bhattaṃ vā yāguṃ vā anāmasitvā ‘‘missakaṃ gaṇhathā’’ti vadati, tatra ce bhattaṃ bahutaraṃ vā samakaṃ vā hoti, pavāreti. Appataraṃ na pavāreti. Idañca karambakena na samānetabbaṃ. Karambako hi maṃsamissakopi hoti amaṃsamissakopi, tasmā ‘‘karambaka’’nti vutte pavāraṇā natthi. Idaṃ pana bhattamissakameva. Ettha vuttanayeneva pavāraṇā hoti. Bahurase bhatte rasaṃ, bahukhīre khīraṃ bahusappimhi ca pāyāse sappiṃ gaṇhathāti visuṃ katvā deti, taṃ paṭikkhipato pavāraṇā natthi.
但若邀请者正取肉时误认为「为他人而取」时，就被否决，定为禁止，这是一重大异常。关于混合佐料之论述已正确宣说。亦有此说：托钵供养的比库持有可吃的混合佐料，若说「请受供养」，则不被允许。若说「请受饭食」则被允许。何故？因依查问所得是如此。这里的原则是若说「请受供养混合味」，若供养量多或等量，则不被允许。若供养少、饭多，则允许。这皆为诸注疏中言，不能拒绝请求，其难处原因就在此。若说「请受饭混合味」，饭多或等量，则同样允许。饭或供养未指名，若说「请受混合味」，若饭多或等量，则被允许，量少则不被允许。此理不适用于「始味」。始味亦是肉味起头的菜，也算非肉味菜，因此称「始味」时不须请求允许。饭类混合味则须请求允许。诸多浓味、饭味、奶味、煮饭连同糖浆请受，洗净后给予，则没有否定请求允许。
Yo pana gacchanto pavāreti, so gacchantova bhuñjituṃ labhati. Kaddamaṃ vā udakaṃ vā patvā ṭhitena atirittaṃ kāretabbaṃ. Sace antarā nadī pūrā hoti, nadītīre gumbaṃ anupariyāyantena bhuñjitabbaṃ. Atha nāvā vā setu vā atthi, taṃ abhiruhitvāpi caṅkamantenava bhuñjitabbaṃ, gamanaṃ na upacchinditabbaṃ. Yāne vā hatthiassapiṭṭhe vā candamaṇḍale vā sūriyamaṇḍale vā nisīditvā pavāritena yāva majjhanhikaṃ, tāva tesu gacchantesupi nisinneneva bhuñjitabbaṃ. Yo ṭhito pavāreti, ṭhiteneva, yo nisinno pavāreti, nisinneneva bhuñjitabbaṃ. Taṃ taṃ iriyāpathaṃ kopentena atirittaṃ kāretabbaṃ. Yo ukkuṭiko nisīditvā pavāreti, tena ukkuṭikeneva bhuñjitabbaṃ. Tassa pana heṭṭhā palālapīṭhaṃ vā kiñci vā nisīdanakaṃ dātabbaṃ. Pīṭhake nisīditvā pavāritena āsanaṃ acāletvāva catasso disā parivattantena bhuñjituṃ labbhati. Mañce nisīditvā pavāritena ito vā etto vā saṃsarituṃ na labbhati. Sace pana naṃ saha mañcena ukkhipitvā aññatra nenti, vaṭṭati. Nipajjitvā pavāritena nipanneneva bhuñjitabbaṃ. Parivattantena yena passena nipanno, tassa ṭhānaṃ nātikkametabbaṃ.
行者若请求允许行走，即可边行边食。需倒水或器中水，立定后不宜愈加过份。如果中间有一条河，必须绕河岸行走而食。若有船或桥，即使登上走动，也不可阻止行走。乘坐车马、大象或在月轮、日轮中安座，至中午，请求允许即使坐着走动亦可饮食。站着请求允许即立时食，坐着请求允许即坐时食。行路途中不可粗暴或过度。若在浮船上请求允许，即可用那浮船饮食。其下需有铺垫或坐垫等。坐垫上请求允许时，坐垫不得移动且四面可绕转方位正常食用。若坐卧床请求允许，则不可随意左右来回。若不与桌椅同往，而只携带床垫，则允许。坐着请求允许时，必须坐在该处且不可越过坐垫所在处。
Anatirittanti na atirittaṃ; na adhikanti attho. Taṃ pana yasmā kappiyakatādīhi sattahi vinayakammākārehi akataṃ vā gilānassa anadhikaṃ vā hoti, tasmā padabhājane ‘‘akappiyakata’’ntiādi vuttaṃ. Tattha akappiyakatanti yaṃ tattha phalaṃ vā kandamūlādi vā pañcahi samaṇakappehi kappiyaṃ akataṃ; yañca akappiyamaṃsaṃ vā akappiyabhojanaṃ vā, etaṃ akappiyaṃ nāma. Taṃ akappiyaṃ ‘‘alametaṃ sabba’’nti evaṃ atirittaṃ katampi akappiyakatanti veditabbaṃ. Appaṭiggahitakatanti bhikkhunā appaṭiggahitaṃyeva purimanayeneva atirittaṃ kataṃ. Anuccāritakatanti kappiyaṃ kārāpetuṃ āgatena bhikkhunā īsakampi anukkhittaṃ vā anapanāmitaṃ vā kataṃ. Ahatthapāse katanti kappiyaṃ kārāpetuṃ āgatassa hatthapāsato bahi ṭhitena kataṃ. Abhuttāvinā katanti yo ‘‘alametaṃ sabba’’nti atirittaṃ karoti, tena pavāraṇappahonakaṃ bhojanaṃ abhuttena kataṃ. Bhuttāvinā pavāritena āsanā vuṭṭhitena katanti idaṃ uttānameva. Alametaṃ sabbanti avuttanti vacībhedaṃ katvā evaṃ avuttaṃ hoti. Iti imehi sattahi vinayakammākārehi yaṃ atirittaṃ kappiyaṃ akataṃ, yañca na gilānātirittaṃ, tadubhayampi anatirittanti veditabbaṃ.
“不过度”即非过份，亦非放任。此乃因七种律仪所致之妥当使用，即使有轻病亦不过度。故此就饭食部分称为「非妥当使用」等等。所谓非妥当使用是指在五次出家时间段外，不适宜食用的果实、根茎等；以及肉类或食物本身不符规定。此皆称为非妥当使用。所谓过度是指比库未曾遵守而过度取食。非法行为是指来寺比库未受他人许可，而擅自使用、未获得认可或私自采取。手持他人所有者非获许擅用。未获得同意即非法使用。若有人称「这非一切法」，此时饮食因非法而称为禁止。已饮者因请求允许占据座位而饮食，此为正名。所言非一切法是因言辞表达不同而产生不同含义，故此成为某种否定。以此七种律仪所涉非法且非超过轻病者，均属不过度。
Atirittaṃ pana tasseva paṭipakkhanayena veditabbaṃ. Apicettha bhuttāvinā kataṃ hotīti anantare nisinnassa sabhāgassa bhikkhuno pattato ekampi sitthaṃ vā maṃsahīraṃ vā khāditvā katampi bhuttāvināva kataṃ hotīti veditabbaṃ. Āsanā avuṭṭhitenāti ettha pana asammohatthaṃ ayaṃ vinicchayo – dve bhikkhū pātova bhuñjamānā pavāritā honti – ekena tattheva nisīditabbaṃ, itarena niccabhattaṃ vā salākabhattaṃ vā ānetvā upaḍḍhaṃ tassa bhikkhuno patte ākiritvā hatthaṃ dhovitvā sesaṃ tena bhikkhunā kappiyaṃ kārāpetvā bhuñjitabbaṃ. Kasmā? Yañhi tassa hatthe laggaṃ, taṃ akappiyaṃ hoti. Sace pana paṭhamaṃ nisinno bhikkhu sayameva tassa pattato hatthena gaṇhāti, hatthadhovanakiccaṃ natthi. Sace pana evaṃ kappiyaṃ kārāpetvā bhuñjantassa puna kiñci byañjanaṃ vā khādanīyaṃ vā patte ākiranti, yena paṭhamaṃ kappiyaṃ kataṃ, so puna kātuṃ na labhati. Yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabbaṃ. ‘‘Yena akata’’nti aññena bhikkhunā yena paṭhamaṃ na kataṃ, tena kātabbaṃ. ‘‘Yañca akata’’nti yena paṭhamaṃ kappiyaṃ kataṃ, tenāpi yaṃ akataṃ taṃ kātabbaṃ. Paṭhamabhājane pana kātuṃ na labbhati. Tattha hi kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hoti, tasmā aññasmiṃ bhājane kātuṃ vaṭṭatīti adhippāyo. Evaṃ kataṃ pana tena bhikkhunā paṭhamaṃ katena saddhiṃ bhuñjituṃ vaṭṭati.
然而究竟是否过度，应以反向行动验定。若饮食因非法而行，则坐着僧人故意吃了朋友所留的肉汤或肉粥，则亦属因非法饮食。所谓座位不移动，这里非混乱而是理据——两比库共同吃供养，坐有一席，此时他人取来额外米饭或粥附着座席，用手清理后由该僧共食，为什么？因手所及处即属非法。若第一位坐下的比库以手指自清理座位，则无事。若以非法行为准备饭食者再次供食或提供食物在座位，则不得另作行动，须以非法者所为作为。而非法者，则应予以纠正。所谓「非法者」是指其他比库未曾做第一食用者，但该行为需纠正。所谓「非法者」是指第一者供食者所为，后者非法行为亦须纠正。第一分享者不可以自行食用。因首次分享乃是共同行为，故他人合食乃正常理解。故以首次分享者自己以同伴身份共食是可接受的。
Kappiyaṃ karontena ca na kevalaṃ patteyeva, kuṇḍepi pacchiyampi yattha katthaci purato ṭhapetvā onāmitabhājane kātabbaṃ. Taṃ sacepi bhikkhusataṃ pavāritaṃ hoti, sabbesaṃ bhuñjituṃ vaṭṭati, appavāritānampi vaṭṭati. Yena pana kappiyaṃ kataṃ, tassa na vaṭṭati. Sacepi pavāretvā piṇḍāya paviṭṭhaṃ bhikkhuṃ pattaṃ gahetvā avassaṃ bhuñjanake maṅgalanimantane nisīdāpenti, atirittaṃ kāretvāva bhuñjitabbaṃ. Sace tattha añño bhikkhu natthi, āsanasālaṃ vā vihāraṃ vā pattaṃ pesetvā kāretabbaṃ. Kappiyaṃ karontena pana anupasampannassa hatthe ṭhitaṃ na kātabbaṃ. Sace āsanasālāyaṃ abyatto bhikkhu hoti, sayaṃ gantvā kappiyaṃ kārāpetvā ānetvā bhuñjitabbaṃ.
持收取允许物者，不仅限于食物，同时须在坛场或其他地方事先摆设开水器皿，利用热水或热食准备供养。若此行为被比库普遍禁止，则一切食物均不可共享；但若只禁止部分，未被禁止者仍可食用。若有人被禁止进入托钵而持取食物，必须遵守安坐迎请供养礼仪，尽量不多取且适量食用。如无他比库在场，则应事先安排好供养的座位或安居处。对于未受批准者，手中持有此供养物不得食用。如比库远离安居处，可自行前往制作允许物并带回食用。
Gilānātirittanti ettha na kevalaṃ yaṃ gilānassa bhuttāvasesaṃ hoti, taṃ gilānātirittaṃ; atha kho yaṃkiñci gilānaṃ uddissa ajja vā sve vā yadā vā icchati, tadā khādissatīti āhaṭaṃ, taṃ sabbaṃ ‘‘gilānātiritta’’nti veditabbaṃ. Yaṃ yāmakālikādīsu ajjhohāre ajjhohāre dukkaṭaṃ, taṃ asaṃsaṭṭhavasena vuttaṃ. Sace pana āmisasaṃsaṭṭhāni honti, āhāratthāyapi anāhāratthāyapi paṭiggahetvā ajjhoharantassa pācittiyameva.
病后调养指不仅限于患病时还剩余的食物，该余食视为病后调养物。又凡今日或故乡，自己或他人，为病者特别欲食之物，均属病后调养，应知是病后调养物。夜晚入睡前等时食用不便之物，被视为不当食用。若家中有不合戒律的食物，取用或食用均属犯戒。
§241
241.Sati paccayeti yāmakālikaṃ pipāsāya sati pipāsacchedanatthaṃ, sattāhakālikaṃ yāvajīvikañca tena tena upasametabbake ābādhe sati tassa upasamanatthaṃ paribhuñjato anāpatti. Sesamettha uttānameva.
241.「念作条件」指夜间因渴觉醒时，以及长久或今生皆需之水分，念住于此以断除渴欲；在此境界中，身心安稳无过失。其他细节详见前文。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
「凯提那聚集」意指身语意三业同时起集。此包括行动与非行动、不知觉明、无意识、言语行为、身心行为、三种意念（或三种受苦痛）。
Paṭhamapavāraṇasikkhāpadaṃ pañcamaṃ. · 第一劝食满足学处第五。
6. Dutiyapavāraṇasikkhāpadavaṇṇanā六、第二足食学处注释
§242
242. Chaṭṭhasikkhāpade – anācāraṃ ācaratīti paṇṇattivītikkamaṃ karoti. Upanandhīti upanāhaṃ janento tasmiṃ puggale attano kodhaṃ bandhi; punappunaṃ āghātaṃ janesīti attho. Upanaddho bhikkhūti so janitaupanāho bhikkhu.
242.「第六戒」指的是不当行为，其表现为不符合规范的用语。"吿诫"一词意指在此人心中生起愤怒；若反复发生，则产生纠缠。"吿诫比库"即此称呼为吿诫之比库。
§243
243.Abhihaṭṭhuṃ pavāreyyāti abhiharitvā ‘‘handa bhikkhu khāda vā bhuñja vā’’ti evaṃ pavāreyya. Padabhājane pana ‘‘handa bhikkhū’’tiādiṃ anuddharitvā sādhāraṇameva abhihaṭṭhuṃ pavāraṇāya atthaṃ dassetuṃ ‘‘yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī’’ti vuttaṃ. Jānanti pavāritabhāvaṃ jānanto. Taṃ panassa jānanaṃ yasmā tīhākārehi hoti, tasmā ‘‘jānāti nāma sāmaṃ vā jānātī’’tiādinā nayena padabhājanaṃ vuttaṃ. Āsādanāpekkhoti āsādanaṃ codanaṃ maṅkukaraṇabhāvaṃ apekkhamāno.
243.「准许告知」意谓在行为后以言辞示意，例如告知比库可食用食物。就脚分食物来说，通常以常用术语如“比库们请用”进行告知。因已知禁食状态，通过三种方式得知禁令，因此用“知晓”或“或知”的表达。在食欲期待的情况下，告知属于积极的驱使与鼓励。
Paṭiggaṇhātiāpatti dukkaṭassāti yassa abhihaṭaṃ tasmiṃ paṭiggaṇhante abhihārakassa bhikkhuno dukkaṭaṃ. Itarassa pana sabbo āpattibhedo paṭhamasikkhāpade vutto, imasmiṃ pana sikkhāpade sabbā āpattiyo abhihārakasseva veditabbā. Sesaṃ paṭhamasikkhāpade vuttanayattā pākaṭameva.
“犯戒为恶”者，指的是在已明白之戒律里，有违犯者。于此所称的犯戒，乃是指对已明确知晓戒律的出家比库而言，其违犯行为即为“恶”。他人虽有诸种罪过之别，皆归属于初学戒法之戒规所约束；而于此戒品中，所有罪过均须视为对已明戒法之出家比库的违犯。其余诸种罪过之归属，皆显明归于初学戒律之约法范围。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
“三种生起”——即从身心、言语心、身语心三方面产生的身口意行为，包括所作之业、识别的解除、与心念相关、世俗行为、身业、口业、不善之心与痛苦感受等。
Dutiyapavāraṇasikkhāpadaṃ chaṭṭhaṃ. · 第二足食学处为第六。
7. Vikālabhojanasikkhāpadavaṇṇanā七、非时食学处注释
§247
247. Sattamasikkhāpade – giraggasamajjoti girimhi aggasamajjo, girissa vā aggadese samajjo. So kira sattame divase bhavissatīti nagare ghosanā kariyati, nagarassa bahiddhā same bhūmibhāge pabbatacchāyāya mahājanakāyo sannipatati, anekappakārāni naṭanāṭakāni pavattanti, tesaṃ dassanatthaṃ mañcātimañce bandhanti. Sattarasavaggiyā apaññatte sikkhāpade daharāva upasampannā, te ‘‘nāṭakāni āvuso passissāmā’’ti tattha agamaṃsu. Atha nesaṃ ñātakā ‘‘amhākaṃ ayyā āgatā’’ti tuṭṭhacittā nhāpetvā vilimpetvā bhojetvā aññampi pūvakhādanīyādiṃ hatthe adaṃsu. Te sandhāya vuttaṃ – ‘‘manussā sattarasavaggiye bhikkhū passitvā’’tiādi.
第247条，第七戒品即山中集会，意指在高山之顶或山边集结。此第七戒品乃是指于七日之期满时，城中举行公告，城外平原阴凉处群聚众多民众，出现各种戏剧表演，并设有观察用的座席。因七年为无文戒品之最，故少壮比库得以受律戒学法，他们于此时议论“戏剧将上映，吾人当观”。随后其亲属也说：“我们的尊者来了”，便欢喜地沐浴、涂抹油脂、享用饮食，并赐予他人油灯等物。对此有言：“人间于七年戒品比库见已戏剧”，以此类推。
§248-9
248-9.Vikāleti vigate kāle. Kāloti bhikkhūnaṃ bhojanakālo adhippeto, so ca sabbantimena paricchedena majjhanhiko, tasmiṃ vītivatteti adhippāyo. Tenevassa padabhājane ‘‘vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā’’ti vuttaṃ, ṭhitamajjhanhikopi kālasaṅgahaṃ gacchati. Tato paṭṭhāya pana khādituṃ vā bhuñjituṃ vā na sakkā, sahasā pivituṃ sakkā bhaveyya, kukkuccakena pana na kattabbaṃ. Kālaparicchedajānanatthañca kālatthambho yojetabbo, kālantareva bhattakiccaṃ kātabbaṃ.
第248-249条。“黄昏”意谓饭食时间终了。“时间”乃指比库的饮食时刻，此刻经过分明划定，属午时。此时称为“黄昏”，乃指从午时至日落之间。僧众于此如果站立于中午时刻，也须像在时间段中一样保持规范。由此可知，立定的中午时刻是时间之集合。因此，立定的时间之后，不能再进食，唯可迅速饮水，没有烦恼之忧。为生理需求，应当设定时间边界，且在时间之外，应完成餐食之事宜。
Avasesaṃkhādanīyaṃ nāmāti ettha yaṃ tāva sakkhalimodakādipubbaṇṇāparaṇṇamayaṃ, tattha vattabbameva natthi. Yampi vanamūlādippabhedaṃ āmisagatikaṃ hoti, seyyathidaṃ – mūlakhādanīyaṃ kandakhādanīyaṃ mūḷālakhādanīyaṃ matthakakhādanīyaṃ khandhakhādanīyaṃ tacakhādanīyaṃ pattakhādanīyaṃ pupphakhādanīyaṃ phalakhādanīyaṃ aṭṭhikhādanīyaṃ piṭṭhakhādanīyaṃ niyyāsakhādanīyanti, idampi khādanīyasaṅkhyameva gacchati.
“剩余可食”即指目前仍可食用的各种汁液饮料，尚无规限可作。若为根茎类及其他种类的食材，则分为次第的可食类别。如：须根类、根茎类、芋头类、茎秆类、骨茎类、叶茎类、叶柄类、花朵类、果实类、木材类等。这些皆属于可食类别之数目。
Tattha pana āmisagatikasallakkhaṇatthaṃ idaṃ mukhamattanidassanaṃ – mūlakhādanīye tāva mūlakamūlaṃ khārakamūlaṃ caccumūlaṃ tambakamūlaṃ taṇḍuleyyakamūlaṃ vatthuleyyakamūlaṃ vajakalimūlaṃ jajjharīmūlanti evamādīni sūpeyyapaṇṇamūlāni āmisagatikāni. Ettha ca vajakalimūle jaraṭṭhaṃ chinditvā chaḍḍenti, taṃ yāvajīvikaṃ hoti. Aññampi evarūpaṃ eteneva nayena veditabbaṃ. Mūlakakhārakajajjharīmūlānaṃ pana jaraṭṭhānipi āmisagatikānevāti vuttaṃ. Yāni pana pāḷiyaṃ –
此处为标示可食植物的特征，所谓的“根茎类”仅表明其为茎根类食材。例如根茎类中的茎根、盐根、葛根、螺旋根、穗根、杆根、薯根、巴戟天根等，这类均为可食的茎根。还特别指出，薯根部位若有老茎则会被切割弃弃，其残余物仍属“剩余可食”。诸如此类植物及其部位，皆应依此方法予以了知。关于根，盐根，老茎等均属茎根类可食材，已明示于此。
‘‘Anujānāmi , bhikkhave, mūlāni bhesajjāni haliddiṃ siṅgiveraṃ vacaṃ vacattaṃ ativisaṃ kaṭukarohiṇiṃ usīraṃ bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –
世尊说：『比库们，我允许的根茎药膳有姜黄、野姜、姜根、菖蒲、薄荷、甘草等，这些药材虽有一定的药效，却不是专门用来餐食的；在食用之地不可食，不可作为常食。』（《大部相应部》263）——
Vuttāni, tāni yāvajīvikāni. Tesaṃ cūḷapañcamūlaṃ mahāpañcamūlantiādinā nayena gaṇiyamānānaṃ gaṇanāya anto natthi. Khādanīyatthaṃ bhojanīyatthañca pharaṇābhāvoyeva pana tesaṃ lakkhaṇaṃ. Tasmā yaṃkiñci mūlaṃ tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharati, taṃ yāvakālikaṃ; itaraṃ yāvajīvikanti veditabbaṃ. Tesu bahuṃ vatvāpi hi imasmiṃyeva lakkhaṇe ṭhātabbaṃ. Nāmasaññāsu pana vuccamānāsu taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva hoti, tasmā nāmasaññāya ādaraṃ akatvā lakkhaṇameva dassitaṃ.
以上所说，指的是那些只供暂时维生的食物。对于其分类，如小五根、大五根等名称，一般只是为了便于统计，没有严格界限。既不能当作正餐吃，也不能当作辅食用，这是这些食物最主要的特征。因此，凡在各地这些根茎通过俗人作为辅助饮食或正餐短期食用，才叫暂时维生；否则即归入其他维生食物范畴。尽管种类繁多，仍应以此特征为准。至于名称的称呼，皆为不明真相者的妄称，所以在此不以名称为重，只以特征显明为准。
Yathā ca mūle; evaṃ kandādīsupi yaṃ lakkhaṇaṃ dassitaṃ, tasseva vasena vinicchayo veditabbo. Yañca taṃ pāḷiyaṃ haliddādi aṭṭhavidhaṃ vuttaṃ, tassa khandhatacapupphaphalampi sabbaṃ yāvajīvikanti vuttaṃ.
如同所示的根茎一样，对木薯等的特征也当以此为准。根据巴利文记载，姜黄等八种根茎包括茎块、附近的花果，皆归属于暂时维生类。
Kandakhādanīye duvidho kando – dīgho ca rasso ca bhisakiṃsukakandādi vaṭṭo uppalakaserukakandādi, yaṃ ‘‘gaṇṭhī’’tipi vadanti. Tattha sabbesaṃ kandānaṃ jiṇṇajaraṭṭhānañca challi ca sukhumamūlāni ca yāvajīvikāni. Taruṇo pana sukhakhādanīyo, sālakalyāṇīpotakakando kiṃsukapotakakando ambāṭakakando ketakakando māluvakando bhisasaṅkhāto padumapuṇḍarīkakando piṇḍālumasāluādayo ca khīravallikando āluvakando siggukando tālakando nīluppalarattuppalakumudasogandhikānaṃ kandā kadalikando veḷukando kaserukakandoti evamādayo tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakakandā yāvakālikā.
根茎食物中“根”有两种：一是长条状，二是球茎状。长条状如毛茛等块状称为“结节”。所有的根块，其皮、表层及嫩根均属暂时维生。嫩的像槟榔、番荔枝、柠檬、木棉、颠茄、莲花等几种球茎以及乳香、椰子等种类，也被俗人俗称为可作为辅助饮食和正餐的暂时食用根块。
Khīravallikando adhoto yāvajīviko, dhoto yāvakāliko. Khīrakākolījīvikausabhakalasuṇādikandā pana yāvajīvikā. Te pāḷiyaṃ – ‘‘yāni vā panaññānipi atthi mūlāni bhesajjānī’’ti evaṃ mūlabhesajjasaṅgaheneva saṅgahitā.
乳香类根茎在下面为短期维生，水生类则为暂时性的正餐。乳香属甘露、甘草、咸等根茎，应归于暂时维生。以上皆称为“还有其他种类的根茎药膳”，是根茎药膳总称。
Mūḷālakhādanīye pana padumamūḷālaṃ puṇḍarīkamuḷālasadisameva. Erakamūlaṃ kandulamūlanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthañca bhojanīyatthañca pharaṇakamuḷālaṃ yāvakālikaṃ. Haliddisiṅgiveramakacicaturassavalliketakatālahintālakuntālanāḷikerapūgarukkhādimuḷālaṃ pana yāvajīvikaṃ, taṃ sabbampi pāḷiyaṃ – ‘‘yāni vā panaññānipi atthi mūlāni bhesajjānī’’ti (mahāva. 263) evaṃ mūlabhesajjasaṅgaheneva saṅgahitaṃ.
芙蓉根和莲根等也属于此类。芦荟根、囊根等在各地俗人间作为辅助饮食和正餐的暂时食用根茎。姜黄、野姜、姜根、四年生的红薯、胡椒、香茅、香蕉、甘薯、芦苇等均属暂时性维生用根茎。以上皆称为“还有其他种类的根茎药膳”，即是指根茎药膳集合。
Matthakakhādanīye tālahintālakuntālaketakanāḷikerapūgarukkhakhajjūrīvettaerakakadalīnaṃ kaḷīrasaṅkhātā matthakā veṇukaḷīro naḷakaḷīro ucchukaḷīro mūlakakaḷīro sāsapakaḷīro satāvarikaḷīro sattannaṃ dhaññānaṃ kaḷīrāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako rukkhavalliādīnaṃ matthako yāvakāliko. Haliddisiṅgiveravacamakacilasuṇānaṃkaḷīrā tālahintālakuntālanāḷikerakaḷīrānañca chinditvā pātito jaraṭṭhabundo yāvajīviko.
在根茎薯类中，有棕榈、凤梨、兰若掌、竹芋、蒲葵、蘸酒树、藤蔓、榕树、松属、百部和糯米芥这几种称为根茎的植物。在每个地方的食物习惯中，人们食用这些植物作为主食或辅食。树叶类及藤蔓等植物都属于长年生的根茎类。黄姜、星姜、斑姜和伦褐姜也是根茎类植物的代表，经常砍断后，从根部或根茎继续生存至老死，是延续生命的植物。
Khandhakhādanīye antopathavīgato sālakalyāṇīkhandho ucchukhandho nīluppalarattuppalakumudasogandhikānaṃ khandhakāti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇako khandho yāvakāliko. Uppalajātīnaṃ paṇṇadaṇḍako padumajātīnaṃ sabbopi daṇḍako kāravindakadaṇḍādayo ca avasesasabbakhandhā yāvajīvikā.
在芦苇类中，有长茸草、文殊草、荻草、细叶草、蓝莲、着花莲、香莲等叫做芦苇。这些在各地饮食习惯中，人们作为主食和辅食使用，为长年生的芦苇类。莲花种类中的叶茎、花枝以及各种莲茎都属于芦苇，这些均为长年生的芦苇类植物。
Tacakhādanīye ucchutacova eko yāvakāliko, sopi saraso. Seso sabbo yāvajīviko. Tesaṃ pana matthakakhandhatacānaṃ tiṇṇaṃ pāḷiyaṃ kasāvabhesajjena saṅgaho veditabbo. Vuttañhetaṃ –
在之字草类中，有海芦苇一种，也是多年生植物，同样可以食用。其余的全是多年生植物。这些根茎、芦苇与之字草的茎、叶等，可以收集起来统称为谷类。经中有言：
‘‘Anujānāmi, bhikkhave, kasāvāni bhesajjāni nimbakasāvaṃ, kuṭajakasāvaṃ, paṭolakasāvaṃ, phaggavakasāvaṃ nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263).
「比库们，我允许染色布药物，包括黄染布、梧桐染布、栀子染布、于葛染布和日牙染布等，但除此之外，虽然还有其他染色布药物，却不可作为根茎类喂食用途，也不可用于主食用途。」（大部经卷263）
Ettha hi etesampi saṅgaho sijjhati. Vuttakasāvāni ca sabbāni kappiyānīti veditabbāni.
在此，根茎芦苇与谷类可以合起来理解为允许的食物。所有染色之布也应认定为允许的。
Pattakhādanīye mūlakaṃ khārako caccu tambako taṇḍuleyyako papunnāgo vatthuleyyako vajakali jajjharī sellu siggu kāsamaddako ummā cīnamuggo māso rājamāso ṭhapetvā mahānipphāvaṃ avasesanipphāvo aggimantho sunisannako setavaraṇo nāḷikā bhūmiyaṃ jātaloṇīti etesaṃ pattāni aññāni ca evarūpāni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni pattāni ekaṃsena yāvakālikāni. Yā panaññā mahānakhapiṭṭhimattā paṇṇaloṇi rukkhe ca gacche ca ārohati, tassā pattaṃ yāvajīvikaṃ. Brahmīpattañca yāvakālikanti dīpavāsino vadanti. Ambapallavaṃ yāvakālikaṃ, asokapallavaṃ pana yāvajīvikaṃ.
在叶菜类中，有芥菜、苦菜、椰枣叶、烟草叶、芋头叶、响叶、木叶、刺叶、莲叶、种子叶、甘蔗叶、芦叶、红御柴、布料勒叶、旱地水生植物等，这些叶子和其他类似叶类植物，在各地饮食习惯中，人们作为主食或辅食所用，属于叶菜。还有一种单独成熟的树叶、粘叶，常常生长在树上或藤蔓上，被视为长年生叶片。其中被称为婆罗门叶的是多年生叶片。芒果叶是多年生的，而无忧树叶子也是多年生的。
Yāni vā panaññāni pāḷiyaṃ –
若是其他叶类，
‘‘Anujānāmi, bhikkhave, paṇṇāni bhesajjāni nimbapaṇṇaṃ kuṭajapaṇṇaṃ paṭolapaṇṇaṃ sulasipaṇṇaṃ kappāsakapaṇṇaṃ yāni vā panaññānipi atthi paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –
世尊说：比库们，我允许的叶类药草，有苦楝叶、苦槠叶、苦瓜叶、锋芒叶、甘蔗叶，还有其他的叶类药草。这些叶类药草作为不食之品不应食用，也不作为食物服用。
Vuttāni, tāni yāvajīvikāni. Na kevalañca paṇṇāniyeva tesaṃ pupphaphalādīnipi yāvajīvikāni. Paṇṇānaṃ phaggavapaṇṇaṃ ajjukapaṇṇaṃ phaṇijjakapaṇṇaṃ paṭolapaṇṇaṃ tambūlapaṇṇaṃ paduminipaṇṇanti evaṃ gaṇanavasena anto natthi.
以上所说的即是长时间服用的叶类药材，不仅仅是叶子，连花果等也属于此类。叶类如槲叶、网叶、芒果叶、苦槠叶、檳榔叶等，以及槟榔叶、檳榔叶、蒲桃叶等，按此类推种种叶子，皆不计其数，无法穷尽。
Pupphakhādanīye mūlakapupphaṃ khārakapupphaṃ caccupupphaṃ tambakapupphaṃ vajakalipupphaṃ jajjharīpupphaṃ cūḷanipphāvapupphaṃ mahānipphāvapupphaṃ kaserukapupphaṃ nāḷikeratālaketakānaṃ taruṇapupphāni setavaraṇapupphaṃ siggupupphaṃ uppalapadumajātikānaṃ pupphāni kaṇṇikamattaṃ agandhikapupphaṃ kaḷīrapupphaṃ jīvantīpupphanti evamādi tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakapupphaṃ yāvakālikaṃ. Asokabakulakuyyakapunnāgacampakajātikaṇavīrakaṇikārakundanavamālikamallikādīnaṃ pana pupphaṃ yāvajīvikaṃ tassa gaṇanāya anto natthi. Pāḷiyaṃ panassa kasāvabhesajjeneva saṅgaho veditabbo.
食用花类中包括根花、刺花、棉花、烟草花、草花、蜡花、小花、大花、酥花、椰花等诸种年轻花，洁白花、牛舌花、莲花等，虽数量众多，但在人世间各地依约作为不食或食用之物。像无忧树、玉兰、菊花、杜鹃、山茶花、茉莉花等这些花则为长时间服用的花药材，数量繁多难以尽述。巴利语中此类仅作为枯黄药材之集合加以记载。
Phalakhādanīye panasalabujatālanāḷikeraambajambūambāṭakatintiṇikamātuluṅgakapitthalābukumbhaṇḍapussaphalatimbarūsakatipusavātiṅgaṇacocamocamadhukādīnaṃ phalāni yāni loke tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharanti, sabbāni tāni yāvakālikāni. Nāmagaṇanavasena nesaṃ na sakkā pariyantaṃ dassetuṃ. Yāni pana pāḷiyaṃ –
食用果类中有枇杷、青橄榄、黄柑、葡萄、蓝莓、木瓜等，三种果状还有木瓜、厚叶、木瓜罐、瓢瓜、干果类等等各种果实，这些在世间各地人们习惯上都作为不食之品和食物施用，均属长期服用之果药材。按名称统计无法遍示尽。世尊又说：
‘‘Anujānāmi, bhikkhave, phalāni bhesajjāni – bilaṅgaṃ, pipphaliṃ, maricaṃ, harītakaṃ, vibhītakaṃ, āmalakaṃ, goṭṭhaphalaṃ, yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti na bhojanīye bhojanīyatthaṃ pharantī’’ti (mahāva. 263) –
『比库们，我允许的果类药草，有白座果、胡椒、胡椒粉、胡椒种子、柿子、鸦胆子、乌榴果，还有其他果类药草，这些果类药草不作为不食品也不作为食物服用。』
Vuttāni, tāni yāvajīvikāni. Tesampi aparipakkāni acchiva bimbavaraṇaketakakāsmarīādīnaṃ phalāni jātiphalaṃ kaṭukaphalaṃ eḷā takkolanti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ.
『Vuttāni』者，谓现成之果实。『Tāni yāvajīvikāni』者，即为各种季节性果实。此等果实尚未成熟，出于甘蔗、石莲花、荆棘等植物之果，诸如茸果、苦果、某植物果实等，依其名称，不得将其完整识显。
Aṭṭhikhādanīye labujaṭṭhi panasaṭṭhi ambāṭakaṭṭhi sālaṭṭhi khajjūrīketakatimbarūsakānaṃ taruṇaphalaṭṭhi tintiṇikaṭṭhi bimbaphalaṭṭhi uppala padumajātīnaṃ pokkharaṭṭhīti evamādīni tesu tesu janapadesu manussānaṃ pakatiāhāravasena khādanīyatthaṃ bhojanīyatthañca pharaṇakāni aṭṭhīni yāvakālikāni. Madhukaṭṭhi punnāgaṭṭhi harītakādīnaṃ aṭṭhīni siddhatthakaṭṭhi rājikaṭṭhīti evamādīni aṭṭhīni yāvajīvikāni. Tesaṃ pāḷiyaṃ phalabhesajjeneva saṅgaho veditabbo.
在木质可食果中，像竹节果、菠萝果、芒果、槟榔等异树之幼果，莲花、睡莲之类水生植物果实名为宝盘果，诸类植于各地，作为人间食用供养，均为食用果。蜂窝、阔叶树、青柑果等，视为食物之木质骨架；蜂窝、莲花等用于常年采集。此中须依巴利本意，集成果药一类。
Piṭṭhakhādanīye sattannaṃ tāva dhaññānaṃ dhaññānulomānaṃ aparaṇṇānañca piṭṭhaṃ panasapiṭṭhaṃ labujapiṭṭhaṃ ambāṭakapiṭṭhaṃ sālapiṭṭhaṃ dhotakatālapiṭṭhañca khīravallipiṭṭhañcāti evamādīni tesu tesu janapadesu pakatiāhāravasena manussānaṃ khādanīyatthaṃ bhojanīyatthañca pharaṇakāni piṭṭhāni yāvakālikāni. Adhotakaṃ tālapiṭṭhaṃ khīravallipiṭṭhaṃ assagandhādipiṭṭhāni ca yāvajīvikāni. Tesaṃ pāḷiyaṃ kasāvehi ca mūlaphalehi ca saṅghaho veditabbo.
于种子嘴部位，共有十七类谷物，包括常见与非熟谷，及面部谷穗、水果谷穗、芒果谷穗、阔叶谷穗及加工椰子谷穗和牛奶谷穗等，此类果穗遍及各地，人食之食用之谷物，为种子类之骨架，经常使用。加之椰子谷穗、牛奶谷穗及带异味谷物，也属于季节性果实。须知此巴利文字，集合于袈裟（修行衣）、根茎等材质中。
Niyyāsakhādanīye eko ucchuniyyāsova sattāhakāliko. Sesā ‘‘anujānāmi, bhikkhave, jatūni bhesajjāni – hiṅguṃ hiṅgujatuṃ hiṅgusipāṭikaṃ takaṃ takapattiṃ takapaṇṇiṃ sajjulasaṃ yāni vā panaññānipi atthi jatūni bhesajjānī’’ti (mahāva. 263) evaṃ pāḷiyaṃ vuttaniyyāsā yāvajīvikā. Tattha yevāpanakavasena saṅgahitānaṃ ambaniyyāso kaṇikāraniyyāsoti evaṃ nāmavasena na sakkā pariyantaṃ dassetuṃ. Evaṃ imesu mūlakhādanīyādīsu yaṃkiñci yāvakālikaṃ, sabbampi imasmiṃ atthe ‘‘avasesaṃ khādanīyaṃ nāmā’’ti saṅgahitaṃ .
木质存放处果实，只有一种高大树木之果实共七十年，其余称『anujānāmi, bhikkhave, jatūni bhesajjāni』诸种药用果实，诸如生姜类、葫芦类、药叶、湿棕等果实，虽名不同，却均称为季节性果实。又如甘蔗等采集，称为『艴伽罗存放果』等，不可完全展示。故此中各种植物果实，皆为季节性，整体称为『残余可食果』。
Bhojanīyaṃ nāma pañca bhojanānītiādimhi yaṃ vattabbaṃ taṃ vuttameva. Khādissāmi bhuñjissāmīti, paṭiggaṇhātīti yo bhikkhu vikāle etaṃ khādanīyaṃ bhojanīyañca paṭiggaṇhāti, tassa paṭiggahaṇe tāva āpatti dukkaṭassa. Sesamettha uttānameva.
『Bhojanīyaṃ nāma pañca bhojanānītiādimhi』意即五种食物之总称，无非此中所述之物。若有比库于时承受此食用物，若接受违规，则触犯戒律。其余内容亦如此解释。
Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
『Eḷakalomasamuṭṭhānaṃ』者，谓身体内外俱起之事，含身心行为、意识非解脱生、无意识、表面损坏、身体行为、三心疼痛等状。
Vikālabhojanasikkhāpadaṃ sattamaṃ. · 非时食学处为第七。
8. Sannidhikārakasikkhāpadavaṇṇanā八、贮存食学处注释
§252
252. Aṭṭhamasikkhāpade – belaṭṭhasīso nāma jaṭilasahassabbhantaro mahāthero. Araññe viharatīti jetavanassa avidūre padhānaghare ekasmiṃ āvāse vasati. Sukkhakuranti asūpabyañjanaṃ odanaṃ. So kira antogāme bhuñjitvā pacchā piṇḍāya caritvā tādisaṃ odanaṃ āharati, tañca kho appicchatāya, na paccayagiddhatāya. Thero kira sattāhaṃ nirodhasamāpattiyā vītināmetvā samāpattito vuṭṭhāya taṃ piṇḍapātaṃ udakena temetvā bhuñjati, tato puna sattāhaṃ samāpattiyā nisīdati. Evaṃ dvepi tīṇipi cattāripi sattāhāni vītināmetvā gāmaṃ piṇḍāya pavisati. Tena vuttaṃ – ‘‘cirena gāmaṃ piṇḍāya pavisatī’’ti.
第252条 第八戒之教－名为贝拉铁西索的长老，乃一位具有一千复杂根基的伟大长老。此人住于森林中，距揭德林不远，在宿舍区某处居住。所谓“苏卡库”者，是指没有佐料的粥饭。此人食用内舍施舍的粥饭，之后外出托钵行乞，收集类似粥饭的食物，此行为非因贪求，亦非因困难所致。此长老修习苦灭定七日，定中清净，定散后起身以水漱口，食用托钵施食，继而再入定七日。如此往复，历时两次至三次，乃至四次七日，依此规律往返乡村托钵。故有言说“常久耽食乡村”亦成定律。
§253
253. Kāro karaṇaṃ kiriyāti atthato ekaṃ, sannidhikāro assāti sannidhikāraṃ; sannidhikārameva sannidhikārakaṃ. Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacanaṃ. Tenevassa padabhājane vuttaṃ – ‘‘sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajjū’’ti.
第253条 “作为因缘之工”（Kāro karaṇaṃ）实指某一缘起因奉行之意；而“亲近之因”（sannidhikāro）即指亲近行为。仅此“亲近因”即称为“亲近之因”。此词称呼所缘定，一时专注于亲近因即谓“断绝所缘亲近因”。以此划分术语，谓“今朝亲近因被摄受，且无过失”。
Paṭiggaṇhāti āpatti dukkaṭassāti evaṃ sannidhikataṃ yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vā ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe tāva āpatti dukkaṭassa. Ajjhoharato pana ekamekasmiṃ ajjhohāre pācittiyaṃ. Sacepi patto duddhoto hoti, yaṃ aṅguliyā ghaṃsantassa lekhā paññāyati, gaṇṭhikapattassa vā gaṇṭhikantare sneho paviṭṭho hoti, so uṇhe otāpentassa paggharati, uṇhayāguyā vā gahitāya sandissati, tādise pattepi punadivase bhuñjantassa pācittiyaṃ. Tasmā pattaṃ dhovitvā puna tattha acchodakaṃ vā āsiñcitvā aṅguliyā vā ghaṃsitvā nisnehabhāvo jānitabbo. Sace hi udake vā snehabhāvo patte vā aṅgulilekhā paññāyati, duddhoto hoti. Telavaṇṇapatte pana aṅgulilekhā paññāyati, sā abbohārikā. Yaṃ bhikkhū nirapekkhā sāmaṇerānaṃ pariccajanti, tañce sāmaṇerā nidahitvā denti, sabbaṃ vaṭṭati. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭati. Tato hi ekasitthampi ajjhoharato pācittiyameva.
“摄受”即犯戒，“恶行为”亦是如此，举凡对亲近因所为的任何持续时段的亲近行为之犯戒，皆属恶行。托钵行乞时于任何一处托钵收摄，即是犯戒。若所托之食具污秽，如用手指纹痕敲击，或用手指在钵内留下痕迹，或钵内有残油污渍，甚至钵盖被浸泡于油污内，均是犯戒。故需洗净食具，再倒入清水涤漪，用指轻刮，若仍觉油腻或指纹显露，则仍属未洗净。若用水洗后指痕依然显露，属于不净。涂以油色食具显指纹者，当视为油痕。比库若对无所顾忌的沙玛内拉弃置食具，沙玛内拉必焚毁，全部消灭。若比库自行摄受，无自行弃置，则第二天仍不可用。若集中一次托钵即犯戒。
Akappiyamaṃsesu manussamaṃse thullaccayena sadviṃ pācittiyaṃ, avasesesu dukkaṭena saddhiṃ. Yāmakālikaṃ sati paccaye ajjhoharato pācittiyaṃ. Āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiyaṃ. Sace pavārito hutvā anatirittakataṃ ajjhoharati, pakatiāmise dve pācittiyāni, manussamaṃse thullaccayena saddhiṃ dve, sesaakappiyamaṃse dukkaṭena saddhiṃ, yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dve, nirāmisena ekameva. Āhāratthāya ajjhoharato vikappadvayepi dukkaṭaṃ vaḍḍhati. Sace vikāle ajjhoharati, pakatibhojane sannidhipaccayā ca vikālabhojanapaccayā ca dve pācittiyāni, akappiyamaṃsesu thullaccayañca dukkaṭañca vaḍḍhati. Yāmakālikesu vikālapaccayā anāpatti, anatirittapaccayā pana vikāle sabbavikappesu anāpatti.
于不可摄行止时中，凡人犯戒因重过失者即受两重犯戒，余犯戒因轻恶过失者受一重犯戒。若于夜间时犯戒，须以犯戒者自陈才生效。饮食时犯戒者，则以犯戒过失共存一重犯戒。若得戒后未及时约束者，方言犯戒，其中文身、饮食中，二重犯戒；而重恶行中，则于夜间非得自陈时生效者得一重犯戒。饮食时犯戒则引发两重恶行。若于宕时出现犯戒，其条件为身处饮食场所且同时符合饮食犯戒条件，则两种犯戒共存；而于不当饮食行止中，既犯轻罪且加重恶则相加。于宕时若为饮食犯戒则不生戒责；而于未及时办理犯戒时，则于宕时犯下各类犯戒皆生效。
§255
255.Sattāhakālikaṃ yāvajīvikaṃ āhāratthāyāti āhāratthāya paṭiggaṇhato paṭiggahaṇapaccayā tāva dukkaṭaṃ, ajjhoharato pana sace nirāmisaṃ hoti, ajjhohāre ajjhohāre dukkaṭaṃ. Atha āmisasaṃsaṭṭhaṃ paṭiggahetvā ṭhapitaṃ hoti, yathāvatthukaṃ pācittiyameva.
第255条 若因一周时间之生活所需而摄受食物，虽然因摄食所致之受戒过失仍属恶行，若为非肉食则为轻恶。若摄受了已发臭的肉食，仍成巴吉帝亚之戒律过失。
§256
256.Anāpatti yāvakālikantiādimhi vikālabhojanasikkhāpade niddiṭṭhaṃ khādanīyabhojanīyaṃ yāva majjhantikasaṅkhāto kālo, tāva bhuñjitabbato yāvakālikaṃ. Saddhiṃ anulomapānehi aṭṭhavidhaṃ pānaṃ yāva rattiyā pacchimayāmasaṅkhāto yāmo, tāva paribhuñjitabbato yāmo kālo assāti yāmakālikaṃ. Sappiādi pañcavidhaṃ bhesajjaṃ sattāhaṃ nidhetabbato sattāho kālo assāti sattāhakālikaṃ. Ṭhapetvā udakaṃ avasesaṃ sabbampi yāvajīvaṃ pariharitvā sati paccaye paribhuñjitabbato yāvajīvakanti vuccati .
第256条 无过失之时间，指于“宕时饮食法戒”中所述，乃嗜食者由已定的中间时刻直至诞生日之喂食时间之终止为止，该段时间称为“无过失时间”。以八次依序接续饮用水，持续至夜间的黄昏至第二天黄昏之终止时段，谓之“饮食法戒中的宕时”。诸如香膏等五种药物，需存放七日，该七日段时间称为“七日法戒”。若储存清水与余余食物，以清净方式持守，即称为“常生活戒”时间。
Tattha aruṇodayeva paṭiggahitaṃ yāvakālikaṃ satakkhattumpi nidahitvā yāvakālo nātikkamati tāva, yāmakālikaṃ ekaṃ ahorattaṃ, sattāhakālikaṃ sattarattaṃ, itaraṃ sati paccaye, yāvajīvampi paribhuñjantassa anāpatti. Sesamettha uttānameva. Aṭṭhakathāsu pana imasmiṃ ṭhāne pānakathā kappiyānulomakathā ‘‘kappati nu kho yāvakālikena yāmakālika’’ntiādikathā ca kappiyabhūmikathā ca vitthāritā, taṃ mayaṃ āgataṭṭhāneyeva kathayissāma.
此处所说的『应付』是指在持续时间内所保持的，暂时的把持，即使时间尚未过尽也不逾越。夜间之持即一昼夜，七日之持即七昼夜，其他则依条件而定。只要仍在其寿命之内使用，并不生违犯。此处所说的『余者』即上述名目。于注疏中，在此位置则有关于酒水之饮用合宜及顺法之议，以酒水为例细说『是否能于暂时时间内持守夜间时间』等，及其持守合宜之地，用以广泛说明，今我便于此处加以述说。
Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
『毛发竖立』是指身体以及心识的聚集，即行为、无知解脱、非心识、名称违犯、身体行、心识、极痛等。
Sannidhikārakasikkhāpadaṃ aṭṭhamaṃ. · 贮存食学处为第八。
9. Paṇītabhojanasikkhāpadavaṇṇanā九、胜妙食学处注释
§257
257. Navamasikkhāpade – paṇītabhojanānīti uttamabhojanāni. Kassa sampannaṃ na manāpanti sampattiyuttaṃ kassa na piyaṃ. Sādunti surasaṃ.
第257条预戒『第九戒』中所称为『佳良饮食』，即上品美食。何者为富足者而不喜爱？何者为有所拥有而不愿？谓之『佳良饮食』，以芳香流质（如姜叶）为喻。
§259
259.Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyyāti ettha suddhāni sappiādīni viññāpetvā bhuñjanto pācittiyaṃ nāpajjati, sekhiyesu sūpodanaviññattidukkaṭaṃ āpajjati, odanasaṃsaṭṭhāni pana viññāpetvā bhuñjanto pācittiyaṃ āpajjatīti veditabbo, ayaṃ kirettha adhippāyo. Teneva ca ‘‘paṇītānī’’ti avatvā ‘‘paṇītabhojanānī’’ti sutte vuttaṃ. ‘‘Paṇītānī’’ti hi vutte sappiādīnaṃyeva gahaṇaṃ hoti, ‘‘paṇītabhojanānī’’ti vutte pana paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni paṇītabhojanānīti ayamattho paññāyati.
第259条谓：若有比库患病，为自己利益而呈现并食用此等佳良清净的布施食品，如肉、布施衣等，则虽呈现食用不会犯戒，但于在学法中，由于不清净的呈现而生恶，故违反受戒，对于预戒弟子则生受恶行为。若病中食用汤饭等呈现食物则生犯戒，应知此处说的是『管辖』。据此经文以『佳良』称之，故在经中谓『佳良食物』即『佳良布施』。所谓『佳良』是包含肉等聚合物；『佳良食物』则指以七种良质粮食所制的食物，此义为诸人所知。
Idāni viññāpeti payoge dukkaṭantiādīsu ayaṃ vinicchayo – ‘‘sappinā bhattaṃ dehi, sappiṃ ākiritvā dehi, sappimissakaṃ katvā dehi, sahasappinā dehi, sappiñca bhattañca dehī’’ti viññāpentassa viññattiyā dukkaṭaṃ, paṭiggahaṇe dukkaṭaṃ, ajjhohāre pācittiyaṃ. ‘‘Sappibhattaṃ dehī’’ti vutte pana yasmā sālibhattaṃ viya sappibhattaṃ nāma natthi; tasmā sūpodanaviññattidukkaṭameva veditabbaṃ.
此时论及所呈现的行为中恶的起因：『给肉饭，起肉，做肉成分而给，成千肉且给，连肉与饭并给』这些呈现之恶因，抓取时之恶，显现恶都构成犯戒。譬如称『给肉饭』，因称肉饭实无肉饭这个词存在，因此应明了是预戒弟子的恶显现。
Sace pana ‘‘sappinā bhattaṃ dehī’’ti vutte bhattaṃ datvā ‘‘sappiṃ katvā bhuñjā’’ti navanītaṃ vā khīraṃ vā dadhiṃ vā deti, mūlaṃ vā pana deti, ‘‘iminā sappiṃ gahetvā bhuñjā’’ti yathāvatthukameva. ‘‘Gosappinā bhattaṃ dehī’’ti vutte pana gosappinā vā detu, gosappimhi asati, purimanayeneva gonavanītādīni vā gāviṃyeva vā detu ‘‘ito sappinā bhuñjā’’ti yathāvatthukameva. Sace pana gosappinā yācito ajiyā sappiādīhi deti, visaṅketaṃ. Evañhi sati aññaṃ yācitena aññaṃ dinnaṃ nāma hoti, tasmā anāpatti. Esa nayo ajiyā sappinā dehīti ādīsupi.
倘若说『用肉饭给予』，则给予饭食后又给予起的肉、奶油或酸乳、根块等；以此肉食取用正当如法。若说『牛肉饭给予』，则应给予牛肉，但若此牛肉不存在，可代以黄油等或如牛肉的其他相似物，正当取用。若请求给的是牛肉配之肉食，则必不应混淆。若这是因为请求他人给肉食，称为不正当显现，因此不犯戒。此为『请求之牛肉食』的意义初展。
‘‘Kappiyasappinā dehī’’ti vutte akappiyasappinā deti, visaṅketameva. ‘‘Akappiyasappināti vutte akappiyasappinā deti, paṭiggahaṇepi paribhogepi dukkaṭameva. Akappiyasappimhi asati purimanayeneva akappiyanavanītādīni deti ‘‘sappiṃ katvā bhuñjā’’ti akappiyasappināva dinnaṃ hoti. ‘‘Akappiyasappinā’’ti vutte kappiyena deti, visaṅketaṃ. ‘‘Sappinā’’ti vutte sesesu navanītādīsu aññatarena deti, visaṅketameva. Esa nayo navanītena dehītiādīsupi. Yena yena hi viññatti hoti, tasmiṃ vā tassa mūle vā laddhe, taṃ taṃ laddhameva hoti.
“『适合者诸物』者，若称为『不适合者诸物』时，意同否则不符。『不适合者诸物』称名时，谓受用诸物俱为恶。所谓不适合者诸物，譬如妇人之类，及不合教法之油酥等。所谓『涂抹诸物后享用』，即称为适合者诸物。『适合者诸物』称时，意指特殊适合。一切余油酥等名物中，唯有某一品为适合者，此理明证如是。何以故？随分别生，所分别之体及其根本存在，皆实有此理。
Sace pana aññaṃ pāḷiyā āgataṃ vā anāgataṃ vā denti, visaṅketaṃ. Pāḷiyaṃ āgatanavanītādīni ṭhapetvā aññehi navanītādīhi viññāpentassa dukkaṭaṃ. Yathā ca ‘‘sappibhattaṃ dehī’’ti vutte sālibhattassa viya sappibhattassa abhāvā sūpodanaviññattidukkaṭameva hotīti vuttaṃ. Evaṃ navanītabhattaṃ dehītiādīsupi. Paṭipāṭiyā ekamekaṃ vitthāretvā vuccamānepi hi ayamevattho vattabbo siyā, so ca saṅkhepenapi sakkā ñātuṃ, kiṃ tattha vitthārena? Tena vuttaṃ – ‘‘esa nayo navanītena dehītiādīsupī’’ti.
若有人用他种巴利文来表达过去未来，亦为不符教法。以巴利文来表达过去未来之油酥，若用他言他物油酥表达，则不符。譬如『适合米粒』称谓，犹如米中无适合米粒，属混乱分别之恶。油酥中亦同。故在论述时，逐一详细阐明，尚可略知其意。复问何需详细解释？即缘此故言：『此理即依油酥诸物体得名。』
Sace pana sabbehipi sappiādīhi ekaṭṭhāne vā nānāṭṭhāne vā viññāpetvā paṭiladdhaṃ ekabhājane ākiritvā ekarasaṃ katvā tato kusaggenāpi jivhagge binduṃ ṭhapetvā ajjhoharati, nava pācittiyāni āpajjati. Vuttampi cetaṃ parivāre –
假使以所有适合诸物，或合于一处或异处分别，聚合而同一分食，熔化为一味，之后以慧眼滴其要点融入，今犯九种巴吉戒。对此次诠释亦有说法。
‘‘Kāyikāni na vācasikāni,
『不应犯戒者，既非身行亦非语行，』
Sabbāni nānāvatthukāni;
『诸种各类罪业，』
Apubbaṃ acarimaṃ āpajjeyya ekato,
『亦不应初犯戒，且须一念念守持。』
Pañhāmesā kusalehi cintitā’’ti. (pari. 481);
这五种疑问是由善巧的思维所思考的。（参见《巴利文大部论》481页）
§261
261.Agilānogilānasaññīti ettha sace gilānasaññīpi hutvā bhesajjatthāya pañca bhesajjāni viññāpeti, mahānāmasikkhāpadena kāretabbo . Nava paṇītabhojanāni viññāpento pana iminā sikkhāpadena kāretabbo. Bhikkhunīnaṃ pana etāni pāṭidesanīyavatthūni honti, sūpodanaviññattiyaṃ ubhayesampi sekhapaṇṇattidukkaṭameva. Sesamettha uttānameva.
261.关于“嫌恶与非嫌恶之观”（Agilānogilānasaññī），如果此处即便成为嫌恶的观（gilānasaññī），目的是为了药治，应当借由大戒品所规定的五种药方来实施。如若表明九种优良食物的情况，也应由此戒品来成就。对于比库尼而言，这些事属于应受悔过（pāṭidesanīya）内容，属于阻碍修学的恶行。因此这里所说，都是指这些上位内容。
Catusamuṭṭhānaṃ – kāyato kāyavācato kāyacittato kāyavācācittato ca samuṭṭhāti, · 四种等起：由身、由身语、由身心，以及由身语心而生起。
Kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇativajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
属作业，无想解脱，无心，属制戒罪，为身业，为语业，三心俱起，三受俱起。
Paṇītabhojanasikkhāpadaṃ navamaṃ. · 胜妙食学处第九。
10. Dantaponasikkhāpadavaṇṇanā十、齿木学处注释
§263
263. Dasamasikkhāpade – catūsu paccayesu antamaso dantakaṭṭhampi sabbaṃ paṃsukūlameva assāti sabbapaṃsukūliko. So kira susāne chaḍḍitabhājanameva pattaṃ katvā tattha chaḍḍitacoḷakeheva cīvaraṃ katvā tattha chaḍḍitamañcapīṭhakāniyeva gahetvā paribhuñjati. Ayyavosāṭitakānīti ettha ayyā vuccanti kālaṅkatā pitipitāmahā. Vosāṭitakāni vuccanti tesaṃ atthāya susānādīsu chaḍḍitakāni khādanīyabhojanīyāni; manussā kira kālaṅkate ñātake uddissa yaṃ tesaṃ sajīvakāle piyaṃ hoti, taṃ etesu susānādīsu piṇḍaṃ piṇḍaṃ katvā ‘‘ñātakā no paribhuñjantūti ṭhapenti. So bhikkhu taṃ gahetvā bhuñjati, aññaṃ paṇītampi diyyamānaṃ na icchati. Tena vuttaṃ – ‘‘susānepi rukkhamūlepi ummārepi ayyavosāṭitakāni sāmaṃ gahetvā paribhuñjatī’’ti. Theroti thiro ghanabaddho. Vaṭharoti thūlo; thūlo ca ghanasarīro cāyaṃ bhikkhūti vuttaṃ hoti. Manussamaṃsaṃ maññe khādatīti manussamaṃsaṃ khādatīti naṃ sallakkhema; manussamaṃsaṃ khādantā hi īdisā bhavantīti ayaṃ tesaṃ adhippāyo.
263.第十戒律——在四种条件中，包括最后的「咬牙器」，凡是都是尘堆衣。因此，持有尘堆衣者，在安静舒适中弃置食物之时，便饮食休息；同样弃置破烂衣服时，也持有破烂的坐垫等物享用。所谓「阿耶」（ayyā）是指年老面色灰暗者；「沃萨提」（vosāṭita）是指关于其用途在安置处中弃置的吃食或食物。人们认为因为年老而亲近的亲戚，在这些安置处处置的食物便让亲戚享用，出具一份供养，心想「愿亲戚们享用」。于是比库便拿取并进食，而不希求给予别人。因此有言：「即使是在尸体树根或死尸旁，年老及阿耶沃萨提者，亦皆共享食物」。这里的「长老」（thero）指意志坚固者，「粗壮」（vaṭharo）指身躯健壮者，如此称谓比库。对食人肉的误会不属于善见，应知饮用人肉指行为众生所为，这乃此类人们的过错业障。
§264
264.Udakadantapone kukkuccāyantīti ettha te bhikkhū ‘‘adinnaṃ mukhadvāraṃ āhāraṃ āhareyyā’’ti padassa sammā atthaṃ asallakkhetvā kukkuccāyisuṃ, bhagavā pana yathāuppannassa vatthussa vasena pitā viya dārake te bhikkhū saññāpento anupaññattiṃ ṭhapesi.
264.关于喝水时产生烦恼失意，意指这些比库谴责说：“不应饮食非自取之食”，正确地理解它的意思，调伏了烦恼。正如世尊以父亲对儿子般的慈护，看顾当下情况，这些比库指出后设（anupaññatti）的消除。
§265
265.Adinnanti kāyena vā kāyapaṭibaddhena vā gaṇhantassa kāyakāyapaṭibaddhanissaggiyānaṃ aññataravasena na dinnaṃ. Etadeva hi sandhāya padabhājane ‘‘adinnaṃ nāma appaṭiggahitakaṃ vuccatī’’ti vuttaṃ. Dutiyapārājike pana ‘‘adinnaṃ nāma parapariggahitakaṃ vuccatī’’ti vuttaṃ. Dinnanti idaṃ pana tasseva adinnassa paṭipakkhavasena lakkhaṇadassanatthaṃ uddhaṭaṃ. Niddese cassa ‘‘kāyena vā kāyapaṭibaddhena vā nissaggiyena vā dente’’ti evaṃ aññasmiṃ dadamāne ‘‘hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātīti taṃ evaṃ diyyamānaṃ antamaso rathareṇumpi sace pubbe vuttalakkhaṇe hatthapāse ṭhito kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti, etaṃ evaṃ paṭiggahitaṃ dinnaṃ nāma vuccati. Na ‘‘idaṃ gaṇha, idaṃ tava hotū’’tiādivacanena nissaṭṭhaṃ.
265.“不取”是指以身体或依附身体的方式传递给接受者的某种不可交付之物。正因为这个准则，因此在戒律内容中说：“不取名为未接受之物”。第二个巴拉基（犯巴拉基）则称“不取”为接受他人所有物。所谓“赠与”，是合理反对不取的行为，明示其符号及表现。戒律中解释：“以身体或身体依附物交付”，譬如以手掌供奉时，即使是车的最后一部件，若按照先前的戒律特征，手掌放置接受，就视为接受的物品。此时不以“这是你的，接受之”等语为必要依据。
Tattha kāyenāti hatthādīsu yena kenaci sarīrāvayavena; antamaso pādaṅguliyāpi diyyamānaṃ kāyena dinnaṃ nāma hoti, paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrāvayavena gahitaṃ kāyena gahitameva hoti. Sacepi natthukaraṇiyā diyyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhāti. Ābhogamattameva hi ettha pamāṇanti ayaṃ nayo mahāpaccariyaṃ vutto. Kāyapaṭibaddhenāti kaṭacchuādīsu yena kenaci upakaraṇena dinnaṃ kāyapaṭibaddhena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci sarīrapaṭibaddhena pattathālakādinā gahitaṃ kāyapaṭibaddhena gahitameva hoti. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocetvā hatthapāse ṭhitassa kāyena vā kāyapaṭibaddhena vā pātiyamānampi nissaggiyena payogena dinnaṃ nāma hoti. Ayaṃ tāva pāḷivaṇṇanā.
此处所说的『身体』，是指以手等身体部分为标的的部位。即使是只露出脚趾的部分，也称为身体，『接触』亦同理。因为用任何身躯部分所触及，即被触及者即为被持接触之物。若是在不可做持接触之物上，诸如鼻孔、口等，若触持，则因触持对象甚微，故此被视为大越量（不适当）接触。所谓『以身体束缚』，是指以刀等工具所依托的身体部位而称之。『接触』亦同此理。用任何身体所约束之物，如船只、水底石头等所持，亦同理。所谓『以放弃方式』，是指身体和身体所束缚之物二者皆放开，举例手铐约束状态中，以身体或身体束缚物放弃该约束而进行使用，称之为放弃接触。此即巴利文注释。
Ayaṃ panettha pāḷimuttakavinicchayo – pañcaṅgehi paṭiggahaṇaṃ ruhati – thāmamajjhimassa purisassa uccāraṇamattaṃ hoti, hatthapāso paññāyati, abhihāro paññāyati, devo vā manusso vā tiracchānagato vā kāyena vā kāyapaṭibaddhena vā nissaggiyena vā deti, taṃ ce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti. Evaṃ pañcahaṅgehi paṭiggahaṇaṃ ruhati.
此为巴利文原文注释解说——以五肢（手、足等）进行接触。谈及同站立中之人，称手铐为主，称触持为主，无论是天人、人类或三界众生，以身体、以身体束缚之物，或者放弃的状态而予送给他人，若比库用身体或身体束缚之物接受即为接触。由此，以五肢所行的接触成立。
Tattha ṭhitanisinnanipannānaṃ pavāraṇasikkhāpade vuttanayeneva hatthapāso veditabbo. Sace pana dāyakapaṭiggāhakesu eko ākāse hoti, eko bhūmiyaṃ, bhūmaṭṭhassa ca sīsena ākāsaṭṭhassa ca ṭhapetvā dātuṃ vā gahetuṃ vā pasāritahatthaṃ, yaṃ āsannataraṃ aṅgaṃ, tassa orimantena hatthapāsappamāṇaṃ paricchinditabbaṃ. Sacepi eko kūpe hoti, eko kūpataṭe, eko vā pana rukkhe, eko pathaviyaṃ, vuttanayeneva hatthapāsappamāṇaṃ paricchinditabbaṃ. Evarūpe hatthapāse ṭhatvā sacepi pakkhī mukhatuṇḍakena vā hatthī vā soṇḍāya gahetvā pupphaṃ vā phalaṃ vā deti, paṭiggahaṇaṃ ruhati. Sace pana addhaṭṭhamaratanassāpi hatthino khandhe nisinno, tena soṇḍāya diyyamānaṃ gaṇhāti, vaṭṭatiyeva.
此中指的是立坐聚集时的禁戒，正如所说必须发现手铐的存在。若赠与者之一位在空中，另一位在地上，地者用头顶空中，或空中顶着地面伸手，距离最近的肢体——另一方的手铐部分，应当用刀斧等割断。若一人在井中、一人在井口、一人在树上、一人在地面，也应如此割断手铐。在此手铐位置，若鸟用嘴、象用嘴须或象鼻摘取花果，属于接触。又或象肩坐着死牛，拿着牛须，依轮回法则，亦作接触。
Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova gaṇhathāti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenāpi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti, tato paṭṭhāya oropetvā vā ugghāṭetvā vā yaṃ icchati, taṃ gahetvā bhuñjituṃ vaṭṭati. Sabhattapacchiādimhi pana ekabhājane vattabbameva natthi, kājena bhattaṃ harantopi sace kājaṃ onāmetvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva rasaṃ gaṇhathāti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā ussiñcitvā deti, vaṭṭati.
若有一人头顶许多食物，来到比库前似乎拿取，非指触持行为，则不视为接触，故不该拿取。若有人从容讨取，伸手取得下方食物，少量食物可被接受。如此被接收的食物都是可受取的，随后可分配、揭开自由食用。所有通例中，不限食物一物，即使用身体拿取，以声称为主，亦可接受。三十六根管器具中，有一末端绑有蜂巢，另一端带带子，均视为被接收。拿取时若用刀片割断，放置后给予，属所许可接收。
Bahū pattā mañce vā pīṭhe vā kaṭasārake vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu diyyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi paṭiggahessāmīti mañcādīni āruhitvā nisīdati, vaṭṭatiyeva . Sace pana mañcādīni hatthena gahetvā mañce nisīdati, vattabbameva natthi.
多张席子或床、椅凳、板凳等置放处，若赠与者在其上有手铐，则站立于此处时，因持有接收念而用手指触摸席子等物时，这些都构成接触。若因愿意而登上席子坐下，亦属可接受。若用手拿着席子坐下，不应视为可接受。
Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha diyyamānameva paṭiggahitaṃ hoti. ‘‘Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatī’’ti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya vuttanti veditabbaṃ. Hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā.
若在地面时若挨着围栏而立，手指或针触碰即被视为局部的被接触。在关于手铐超过之处，若未坚固附着的部分，则不得算为否认。因在手铐处，任何情况下接触，除非理解某处因宽皮具等不被视为禁物，可判断是否接触。
Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake; evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva, tepi hi tatthajātakasaṅkhepupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesupi paṭiggahaṇaṃ na ruhati, na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkamma ṭhito dīghadaṇḍakena uḷuṅkena deti, āgantvā dehīti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.
在此地，若是莲花叶或类似的树叶，并不反复使用，因为这种叶不适合反复折叠，且不宜用作身体所承载的容器。例如，在《生经》中也是如此，像缸状容器被绑好放置于台子上，或是安置在板子、石头上，如果形态不整齐，也是不宜用的，这些也同样是《生经》中有所概述的。在土壤等柔软的材料上，甚至在菱角叶等三尖叶上，都不适合用来承载收受之物，因为它们不具备承载的强度，也无法保持物品的完整。在大叶如莲花叶这类较大的叶子上，则适合使用。如果超越手掌而立的，使用细长的支柱作为撑架，形成支承，这时须小心照看，不能任由它受污染。若听闻规矩却未遵守，或者未加谨慎保护，使叶子弄脏了，就应再次承受换叶。即便将供养食物放置一段距离，也应如此处理，不可怠慢。
Sace pattatthavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ pucchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā. Appaṭiggahetvā gaṇhato vinayadukkaṭaṃ. Taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana ‘‘paṭiggahetvā dethā’’ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā.
若叶子上出现血污尘垢，应当用水清洗净而后使用；若未清洗，仍附有血污尘垢，既不可接受也不宜用叶子盛食。行乞时若衣钵上有污渍，应当收起；若执持衣钵而衣钵滴落污物，虽收起衣钵仍需保持戒律。如反复收受洁净食物而食用，不犯戒律。若有言称“持受后应立刻交出”，但听闻这话却忽略不遵，则构成戒律过失。若再次收受，则当接受另一比库给予的食施。
Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, ‘‘anupasampannassa dassāmī’’ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati.
若有大风吹来，吹落树叶上的污物，则当不可接受馈赠，因为接受了就成了“不依教受食”的污秽之物。以清净之心放弃污秽之物，仍可收受；以此在供养处或禅堂里食用，为“不依教受食”者所给予的食物仍可接受食用。
Sace bhikkhācāre sarajaṃ pattaṃ bhikkhussa deti, so vattabbo – ‘‘imaṃ paṭiggahetvā bhikkhaṃ vā gaṇheyyāsi, paribhuñjeyyāsi vā’’ti tena tathā kātabbaṃ. Sace rajaṃ upari uppilavati, kañjikaṃ pavāhetvā sesaṃ bhuñjitabbaṃ. Sace anto paviṭṭhaṃ hoti, paṭiggahetabbaṃ. Anupasampanne asati hatthato amocentena, yattha anupasampanno atthi tattha netvā paṭiggahetabbaṃ . Sukkhabhatte patitarajaṃ apanetvā bhuñjituṃ vaṭṭati. Sace atisukhumaṃ hoti, uparibhattena saddhiṃ apanetabbaṃ, paṭiggahetvā vā bhuñjitabbaṃ. Yāguṃ vā sūpaṃ vā purato ṭhapetvā ālulentānaṃ bhājanato phusitāni uggantvā patte patanti, patto paṭiggahetabbo.
若有人以整个带污秽的叶子施与比库，比库应当处理为——“既然已接受，将其持受食用或随喜享用”，乃应如是行。若叶子表面已泛起霉斑，应吹去霉尘后食用。若叶子卷曲闭合，须展开后才能接受。不依教受食者若无意或手持不慎，应引导他收回污秽食具，再转交清净之处。新米若带有霉菌，也应除去霉斑后食用。若过于柔软，须与上层干燥食材一起盛放接受，方可食用。若是羹汤放置于前方供奉，若其表面出现搅动，令汤汁抖落于叶子上，那消落之处的叶子应当收受。
Uḷuṅkena āharitvā dentānaṃ paṭhamataraṃ uḷuṅkato thevā patte patanti, supatitā, abhihaṭattā doso natthi. Sacepi carukena bhatte ākiriyamāne carukato masi vā chārikā vā patati, abhihaṭattā nevatthi doso. Anantarassa bhikkhuno diyyamānaṃ pattato uppatitvā itarassa patte patati, supatitaṃ. Paṭiggahitameva hi taṃ hoti.
以支架托起的叶子作为盛具，若叶子平整、完整，没有任何破损，即便是盛具从最上层放置，也没有过失。如若用来盛放生食，若污秽或虫卵落下，不构成犯戒过失。接着若有比库将此叶给予他人，生成的新叶子落置于另一叶上，也应当接受。这种接受即为持受。
Sace jajjharisākhādiṃ phāletvā ekassa bhikkhuno dentānaṃ sākhato phusitāni aññassa patte patanti, patto paṭiggahetabbo. Yassa pattassa upari phālenti, tassa patte patitesu dātukāmatāya abhihaṭattā doso natthi. Pāyāsassa pūretvā pattaṃ denti, uṇhattā heṭṭhā gahetuṃ na sakkoti, mukhavaṭṭiyāpi gahetuṃ vaṭṭati. Sace tathāpi na sakkoti, ādhārakena gaṇhitabbo.
若他人摘下树枝果实，通过奉献树枝上的果实传递给一比库，另一比库不得拒绝接受。若有人将果实放置在叶子上，叶子滴水欲供应他人时，也无不净之过失。若有人以热饭盛放叶子，叶子因受热而微微卷起或出现边缘弯曲，不可取下仍需接受。若叶子因卷曲而无法接受，则应以器皿代替。
Āsanasālāya pattaṃ gahetvā nisinno bhikkhu niddaṃ okkanto hoti, neva āhariyamānaṃ na diyyamānaṃ jānāti, appaṭiggahitaṃ hoti. Sace pana ābhogaṃ katvā nisinno hoti, vaṭṭati. Sacepi so hatthena ādhārakaṃ muñcitvā pādena pelletvā niddāyati, vaṭṭatiyeva. Pādena ādhārakaṃ akkamitvā paṭiggaṇhantassa pana jāgarantassapi anādarapaṭiggahaṇaṃ hoti, tasmā na kātabbaṃ. Keci evaṃ ādhārakena paṭiggahaṇaṃ kāyapaṭibaddhapaṭibaddhena paṭiggahaṇaṃ nāma hoti, tasmā na vaṭṭatīti vadanti. Taṃ tesaṃ vacanamattameva. Atthato pana sabbampetaṃ kāyapaṭibaddhameva hoti. Kāyasaṃsaggepi cesa nayo dassitova. Yampi bhikkhussa diyyamānaṃ patati, tampi sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Tatridaṃ suttaṃ –
比库取坐具上的席子而坐，睡眠乘临时，既不知有被带来，亦不知有被给予，亦无所分别执持。若是作礼器事后坐着，便生作用。即或他手放开支撑，乃以足踢之而入睡，亦与前同。若以足踢开支撑者，虽对接纳者及清醒者，皆属无礼的分别执持，故不可为也。有些人言，以支撑物为身体相系而执持者，乃能称作执持，不可作破坏用，此言仅止于辞句。然义理上，全部都属身体相系。于身体相缠连即是此理所表显者。比库被给予之物若掉落，亦应平等取用。此义如经中所说——
‘‘Anujānāmi, bhikkhave, yaṃ diyyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti (cūḷava. 273).
『比库们，我许可你们取用所掉落之物，如若收到，便可享用——施主的施与物。』（小部 273）
Idañca pana suttaṃ neyyatthaṃ. Tasmā evamettha adhippāyo veditabbo – yaṃ diyyamānaṃ dāyakassa hatthato parigaḷitvā suddhāya vā bhūmiyā paduminipaṇṇavatthakaṭasārakādīsu vā patati, taṃ sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Yaṃ pana sarajāya bhūmiyā patati, taṃ rajaṃ puñchitvā vā dhovitvā vā paṭiggahetvā vā paribhuñjitabbaṃ. Sace pana pavaṭṭantaṃ aññassa bhikkhuno santikaṃ gacchati, tena āharāpetumpi vaṭṭati. Sace taṃ bhikkhuṃ vadati ‘‘tvaṃyeva khādā’’ti tassāpi khādituṃ vaṭṭati. Anāṇattena pana tena na gahetabbaṃ. Anāṇattenāpi ‘‘itarassa dassāmī’’ti gahetuṃ vaṭṭatīti kurundiyaṃ vuttaṃ. Kasmā panetaṃ itarassa bhikkhuno gahetuṃ na vaṭṭatīti? Bhagavatā ananuññātattā. Bhagavatā hi ‘‘sāmaṃ gahetvā paribhuñjitu’’nti vadantena yasseva taṃ diyyamānaṃ patati, tassa appaṭiggahitakampi taṃ gahetvā paribhogo anuññāto. ‘‘Pariccattaṃ taṃ bhikkhave dāyakehī’’ti vacanena panettha parasantakābhāvo dīpito. Tasmā aññassa sāmaṃ gahetvā paribhuñjituṃ na vaṭṭati, tassa pana āṇattiyā vaṭṭatīti ayaṃ kirettha adhippāyo.
然此经文不可妄用。由此应知此处的法则为：施与物若为施主亲手抛掷而净洁无污，无论于土地、莲叶、树皮等净物上掉落，皆可取用。若是掉于尘垢地面，则须先用扫帚扫净或洗净后再接纳享用。若行者外出旅行遇见别比库掉落之物，亦可为其收拾。若比库告言『此乃你所食』，受者亦可食用，但若无接纳心，则不可取用。即使无接纳心，因称『他人看见』而受用，亦无不可；此乃库伦迪语中所说。为何不可取他比库之物？因世尊未曾准许。世尊称『取用掉落物』者，仅指为施者亲手掉落，且非分别执持的物，才得取用享用。『施主的施与物』这句话显示除去他心的妨碍，因此不可取用他人之物，唯有施主之物方可。此是此处的主要法则。
Yasmā ca taṃ appaṭiggahitakattā anuññātaṃ, tasmā yathāṭhitaṃyeva anāmasitvā kenaci pidahitvā ṭhapitaṃ dutiyadivasepi paribhuñcituṃ vaṭṭati, sannidhipaccayā anāpatti. Paṭiggahetvā pana paribhuñjitabbaṃ. Taṃdivasaṃyeva hi tassa sāmaṃ gahetvā paribhogo anuññāto, na tato paranti ayampi kirettha adhippāyo.
因所取施与物未经分别执持准许，故即使如实未名，或他人装作已给，次日仍可享用，若当事人同意，无碍过失。若已分别执持，就必须取用而享用。同日内取用施与物获准，次日不可再作享用，此亦是此处的法则。
Idāni abbohārikanayo vuccati – bhuñjantānañhi dantā khiyyanti, nakhā khiyyanti, pattassa vaṇṇo khiyyati, sabbaṃ abbohārikaṃ. Yampi satthakena ucchuādīsu phālitesu malaṃ paññāyati, etaṃ navasamuṭṭhitaṃ nāma paṭiggahetvā paribhuñjitabbaṃ. Satthakaṃ dhovitvā phālitesu malaṃ na paññāyati, lohagandhamattaṃ hoti, taṃ abbohārikaṃ. Yampi satthakaṃ gahetvā pariharanti, tena phālitepi eseva nayo. Na hi taṃ paribhogatthāya pariharantīti. Mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalādīni khiyyanti, pariharaṇakavāsiṃ tāpetvā bhesajjatthāya takke vā khīre vā pakkhipanti, tattha nīlikā paññāyati. Satthake vuttasadisova vinicchayo. Āmakatakkādīsu pana sayaṃ na pakkhipitabbā. Pakkhipati ce, sāmapākato na muccati.
现在述说的是不当行为：食时牙齿腐坏，指甲腐坏，舌头颜色坏坏，这一切都是不当行为。若茶具上附着污垢，乃因新取用所致，应当取净后再用。倘若茶具肥皂洗净，污垢不显，反有铁锈气味，这仍是不当行为。若取茶具且维护干净，便不会产生上述状况。盖因所取材料本非为享用而去污者也。药物类物若破坏亦如是——比如涂布者、粉碎者、置地者等，使其变质苦恶，此为不当行为。若此等物被取用而存放于药品施用场所，如塔或贵器瓶中，皆显蓝色污渍，是同于经中所说之判决。酸味油等不可自投，若投之，净食回戒者必不解脱。
Deve vassante piṇḍāya carantassa sarīrato vā cīvarato vā kiliṭṭhaudakaṃ patte patati, taṃ paṭiggahetabbaṃ. Rukkhamūlādīsu bhuñjantassa patitepi eseva nayo. Sace pana sattāhaṃ vassante deve suddhaṃ udakaṃ hoti, abbhokāsato vā patati, vaṭṭati. Sāmaṇerassa odanaṃ dentena tassa pattagataṃ acchupanteneva dātabbo. Patto vāssa paṭiggahetabbo. Appaṭiggahite odanaṃ chupitvā puna attano patte odanaṃ gaṇhantassa uggahitako hoti.
于天界雨季布施者之乞食时，若其衣服或身体遭水浸污，应当取用。树林根部等处拾食者亦同。假若于七天内，天人水质洁净，无异浊水掉落，则可取用。沙玛内拉若有布施给食，应当将其覆盖于席子之上，只有布施加饭至席子上时才可接纳。未接纳饭食者则盖回自己的席子上，而被取物者则成了持有者。
Sace pana dātukāmo hutvā ‘‘āhara sāmaṇera pattaṃ, odanaṃ gaṇhā’’ti vadati, itaro ca ‘‘alaṃ mayha’’nti paṭikkhipati, puna tavevetaṃ mayā pariccatta’’nti ca vuttepi ‘‘na mayhaṃ etenattho’’ti vadati. Satakkhattumpi pariccajatu, yāva attano hatthagataṃ paṭiggahitameva hoti.
若有人欲付与食物，说『拿取沙玛内拉的钵、米粥吧』，旁人却说『这不是我的』而拒绝，再三被指责为『这正是我所包藏的』时，他却说『这并不是我的用意』。即使是百次之多，也应当舍弃此物，直至他确实接受他手中所持之物为止。
Sace pana ādhārake ṭhitaṃ nirapekkho ‘‘gaṇhā’’ti vadati, puna paṭiggahetabbaṃ. Sāpekkho ādhārake pattaṃ ṭhapetvā ‘‘etto pūvaṃ vā bhattaṃ vā gaṇhā’’ti sāmaṇeraṃ vadati, sāmaṇero hatthaṃ dhovitvā sacepi satakkhattuṃ gahetvā attano pattagataṃ aphusantova attano patte pakkhipati, puna paṭiggahaṇakiccaṃ natthi. Yadi pana attano pattagataṃ phusitvā tato gaṇhāti, sāmaṇerasantakena saṃsaṭṭhaṃ hoti, puna paṭiggahetabbaṃ. Keci pana ‘‘sacepi gayhamānaṃ chijjitvā tattha patati, puna paṭiggahetabba’’nti vadanti. Taṃ ‘‘ekaṃ bhattapiṇḍaṃ gaṇha, ekaṃ pūvaṃ gaṇha, imassa guḷapiṇḍassa ettakaṃ padesaṃ gaṇhā’’ti evaṃ paricchinditvā vutte veditabbaṃ. Idha pana paricchedo natthi. Tasmā yaṃ sāmaṇerassa patte patati, tadeva paṭiggahaṇaṃ vijahati. Hatthagataṃ pana yāva sāmaṇero vā ‘‘ala’’nti na oramati, bhikkhu vā na vāreti, tāva bhikkhusseva santakaṃ, tasmā paṭiggahaṇaṃ na vijahati.
若有人站在受者面前，无心地说『拿去吧』，则应当接受。若有心地放下食钵，说『这是一点残剩或饭菜，拿去吧』对沙玛内拉说，沙玛内拉洗净手后，即使百次拿取后将自己钵中物丢弃，好像自己手中之钵被弃一般，则无需再行接受。若他触摸自己钵中物后才拿取，则算为沙玛内拉的食量累积，应当再次接受。有些人说『倘若食物散落且掉落后仍应当接受』，对此应断取为『接受一份饭菜，接受一份残饭，接受这少量糖团的一小部分』，如此明确切割才能了知。在此并无分割颠倒之理。因此凡落于沙玛内拉钵中的食物，应当接受。只要沙玛内拉不背弃手中之物，或比库不拒绝，即为比库的食量，故不应放弃接受。
Sace attano vā bhikkhūnaṃ vā yāgupacanakabhājane kesañci atthāya odanaṃ pakkhipati, ‘‘sāmaṇera, bhājanassa upari hatthaṃ karohī’’ti vatvā tassa hatthe pakkhipitabbaṃ, tassa hatthato bhājane patitañhi dutiyadivase bhājanassa akappiyabhāvaṃ na karoti, pariccattattā. Sace evaṃ akatvā pakkhipati, pattamiva bhājanaṃ nirāmisaṃ katvā paribhuñjitabbaṃ. Dāyakā yāgukuṭaṃ ṭhapetvā gatā, taṃ daharasāmaṇero paṭiggaṇhāpetuṃ na sakkoti, bhikkhu pattaṃ upanāmeti, sāmaṇero kuṭassa gīvaṃ pattassa mukhavaṭṭiyaṃ ṭhapetvā āvajjeti, pattagatā yāgu paṭiggahitāva hoti. Atha vā bhikkhu bhūmiyaṃ hatthaṃ ṭhapeti, sāmaṇero pavaṭṭetvā tattha āropeti, vaṭṭati. Pūvapacchibhattapacchiucchubhārādīsupi eseva nayo.
若有人为了自己或比库们举行的施食，将米粥投入，并说『沙玛内拉，请将手放于食物之上』，就应将食物放入他的手中。若他次日不再对食物做不洁之事，则为舍弃之物。如果不作此事却将食物投入，应当当作已经放弃的食物去享用。给食者安置放供台后离去，这时幼年沙玛内拉难以接纳，应由比库将钵奉上。沙玛内拉将钵口挂于台绳，并端正钵中施食，犹如即将接受施食一般。或比库用手托地，沙玛内拉将钵翻转置于其上，托举盘旋。此处无论初晚或晚后所施食之器皿等，皆谓之此法。
Sace paṭiggahaṇūpagaṃ bhāraṃ dve tayo sāmaṇerā denti, ekena vā balavatā ukkhittaṃ dve tayo bhikkhū gaṇhanti, vaṭṭati. Mañcassa vā pīṭhassa vā pāde telaghaṭaṃ vā phāṇitaghaṭaṃ vā navanītaghaṭaṃ vā laggenti, bhikkhussa mañcepi pīṭhepi nisīdituṃ vaṭṭati. Uggahitakaṃ nāma na hoti.
若两三沙玛内拉将供养的重物带来，若一名力气较强，有两三比库合力接取，则可托举。若担架、座榻、脚踏，或盛油器、盛黄油器、或盛新油器等物，皆适合比库坐于担架或座榻上。如是物品不称为举起重物。
Nāgadantake vā aṅkusake vā dve telaghaṭā laggitā honti, upari paṭiggahitako heṭṭhā appaṭiggahitako, uparimaṃ gahetuṃ vaṭṭati. Heṭṭhā paṭiggahitako upari appaṭiggahitako, uparimaṃ gahetvā itaraṃ gaṇhato uparimo uggahitako hoti. Heṭṭhāmañce appaṭiggahitakaṃ telathālakaṃ hoti, taṃ ce sammajjanto sammuñjaniyā ghaṭṭeti, uggahitakaṃ na hoti. Paṭiggahitakaṃ gaṇhissāmīti appaṭiggahitakaṃ gahetvā ñatvā puna ṭhapeti, uggahitakaṃ na hoti. Bahi nīharitvā sañjānāti, bahi aṭṭhapetvā haritvā tattheva ṭhapetabbaṃ, natthi doso. Sace pana pubbe vivaritvā ṭhapitaṃ na pidahitabbaṃ; yathā pubbe ṭhitaṃ tatheva ṭhapetabbaṃ. Sace bahi ṭhapeti, puna na chupitabbaṃ.
若装有油的钵或有钩的钵各有两只，一只在上面为托者，一只在下面为被托者，应当取上者。下面为托者，以上为被托者，取了上者则另外那个成为从后方托举者。下面的担架所托者为下方托者之油钵。如果托者调和供养器皿打碎，则不算为举起重物。托者说要托者托起，拿了托者后放下，则不算举起重物。放在外面才觉察，收回放置时即应放在原处，不应有过失。若先前曾安置，则不应打碎，应依先定原物复置。若放置在外，则之后不应掩藏。
Heṭṭhāpāsādaṃ orohanto nisseṇimajjhe sañjānāti, anokāsattā uddhaṃ vā adho vā haritvā ṭhapetabbaṃ. Paṭiggahitake telādimhi kaṇṇakaṃ uṭṭheti, siṅgiverādimhi ghanacuṇṇaṃ, taṃsamuṭṭhānameva nāmetaṃ, puna paṭiggahaṇakiccaṃ natthi.
从楼下殿堂下楼时，进入座位之间时应当知道，单独取上或放下时，皆应适当安置。托者的油器等小容器或狮子形等重物器皿，其称谓为“托起”，但不属于应受接受的食物。
Tālaṃ vā nāḷikeraṃ vā āruḷho yottena phalapiṇḍiṃ otāretvā upari ṭhitova gaṇhathāti vadati, na gahetabbaṃ. Sace añño bhūmiyaṃ ṭhito yottapāsake gahetvā ukkhipitvā deti, vaṭṭati. Saphalaṃ mahāsākhaṃ kappiyaṃ kāretvā paṭiggaṇhāti, phalāni paṭiggahitāneva honti, yathāsukhaṃ paribhuñjituṃ vaṭṭati.
无论是用凤梨还是竹节果，用绳索吊起果实积聚的果实，果实仍然悬挂在上面时，就说不能摘取。如果有人站在别处，抓住绳索将果实跳起给予别人时，果实会摇动。割取成熟的粗大枝条制作合适的器具并接受果实，这样接受的果实才是正当的，可以尽情食用。
Antovatiyaṃ ṭhatvā vatiṃ chinditvā ucchuṃ vā timbarūsakaṃ vā denti, hatthapāse sati vaṭṭati. Vatidaṇḍakesu appaharitvā niggataṃ gaṇhantassa vaṭṭati. Paharitvā niggate aṭṭhakathāsu doso na dassito. Mayaṃ pana yaṃ ṭhānaṃ pahaṭaṃ, tato sayaṃpatitameva hotīti takkayāma. Tasmimpi aṭṭhatvā gacchante yujjati, suṅkaghātato pavaṭṭetvā bahipatitabhaṇḍaṃ viya. Vatiṃ vā pākāraṃ vā laṅghāpetvā denti, sace pana na puthulo pākāro, antopākāre ca bahipākāre ca ṭhitassa hatthapāso pahoti, hatthasatampi uddhaṃ gantvā sampattaṃ gahetuṃ vaṭṭati.
站在园内，砍断篱笆，然后用棍棒或木棒击打果实，手边若尚存棍棒，也是不妥的。拿走篱笆片段并放在围栏内者不妨碍食用。去掉围栏在注疏中并无过失。我们判定，此处园地是开阔的，果实自然掉落在那里，故此时围栏者应该放下。因而在此围栏内活动时应当安静，不能随意破坏或散布杂物。若越过围栏或障碍摘果，当障碍不完整且手边有棍棒时，摘者应放下棍棒，将手伸高提升摘果才合适。
Bhikkhu gilānaṃ sāmaṇeraṃ khandhena vahati, so phalāphalaṃ disvā gahetvā khandhe nisinnova deti, vaṭṭati. Aparo bhikkhuṃ vahanto khandhe nisinnassa bhikkhuno deti, vaṭṭatiyeva.
比库负担病弱沙玛内拉，见果实或果实放在身体上坐着悬挂，也被允许。另有比库负担坐着的比库，悬挂果实也同样允许。
Bhikkhu phaliniṃ sākhaṃ chāyatthāya gahetvā gacchati, phalāni khādituṃ citte uppanne paṭiggahāpetvā khādituṃ vaṭṭati. Macchikavāraṇatthaṃ kappiyaṃ kāretvā paṭiggaṇhāti, khāditukāmo ce hoti, mūlapaṭiggahaṇameva vaṭṭati, khādantassa natthi doso.
比库携带枝条遮蔽阳光，此枝条用以保护果实，内心已生愿意食用之意，拥果行进时仍可取用。若制成可钓鱼之器具，则视为正当。渴望食用者仅正当采取根部所挂的果实，食者无过失。
Bhikkhu paṭiggahaṇārahaṃ bhaṇḍaṃ manussānaṃ yāne ṭhapetvā maggaṃ gacchati, yānaṃ kaddame laggati, daharo cakkaṃ gahetvā ukkhipati, vaṭṭati, uggahitakaṃ nāma na hoti. Nāvāya ṭhapetvā nāvaṃ arittena vā pājeti, hatthena vā kaḍḍhati, vaṭṭati. Uḷumpepi eseva nayo. Cāṭiyaṃ kuṇḍake vā ṭhapetvāpi taṃ anupasampannena gāhāpetvā anupasampannaṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati. Tasmimpi asati anupasampannaṃ gāhāpetvā taṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati.
比库带有无过失的器具安置在人车内行路，车匹牵引时，若孩子手拿车轮杆提升或跳起来，仍属允许，不算为抢夺。置船上若被仇敌以火焚毁或用手劈开，仍属允许。河流中亦同理。即使挂于池塘之篦也同样，若被不善人拉扯并使挂物掉落到岸外提取，也允许。在此情况下，不允许抓取或拉扯者，仅归于容忍。
Upāsakā gamikabhikkhūnaṃ pātheyyataṇḍule denti. Sāmaṇerā bhikkhūnaṃ taṇḍule gahetvā attano taṇḍule gahetuṃ na sakkonti, bhikkhū tesaṃ taṇḍule gaṇhanti. Sāmaṇerā attanā gahitataṇḍulesu khīṇesu itarehi taṇḍulehi yāguṃ pacitvā sabbesaṃ pattāni paṭipāṭiyā ṭhapetvā yāguṃ ākiranti. Paṇḍito sāmaṇero attano pattaṃ gahetvā therassa deti, therassa pattaṃ anutherassāti evaṃ sabbāni parivatteti, sabbehi sāmaṇerassa santakaṃ bhuttaṃ hoti, vaṭṭati.
居士们向行脚比库的途径投掷沙土。沙玛内拉无法从比库所持沙土中再取出属于自己的沙土，比库们则将其整齐拾起。沙玛内拉们在自己持有的已取沙土中，用其他沙土燃起火堆，依照规定层层铺设枝叶，生火烧煮。聪慧的沙玛内拉执自己持叶，献给长老，长老拿叶递给另一长老，依此转交，整个过程轮转进行，所有沙玛内拉都有足够的叶子供食用，此法允许。
Sacepi sāmaṇero apaṇḍito hoti, attano patte yāguṃ sayameva pātuṃ ārabhati, ‘‘āvuso tuyhaṃ yāguṃ mayhaṃ dehī’’ti evaṃ therehi paṭipāṭiyā yācitvāpi pivituṃ vaṭṭati, sabbehi sāmaṇerassa santakameva bhuttaṃ hoti, neva uggahitapaccayā na sannidhipaccayā vajjaṃ phusanti. Ettha pana mātāpitūnaṃ telādīni chāyādīnaṃ atthāya sākhādīni ca harantānaṃ imesañca viseso na dissati. Tasmā kāraṇaṃ upaparikkhitabbaṃ.
假如沙玛内拉愚昧无知，便自觉本身容器里的供养之食当自行食用，便以「阿友，我此供养可归你所有」如是对长老们依例乞求得饮食资粮，终究还是应当食用；众沙玛内拉仅以欢迎与接纳为食，不因起身施行接待或亲自来访而得受饮食。此处则不见父母等人为送油、庇阴等之事而携带树枝等物的特殊行为。故此事理应加以详察。
Sāmaṇero bhattaṃ pacitukāmo taṇḍule dhovitvā niccāletuṃ na sakkoti. Bhikkhunā taṇḍule ca bhājanañca paṭiggahetvā taṇḍule dhovitvā niccāletvā bhājanaṃ uddhanaṃ āropetabbaṃ, aggi na kātabbo, pakkakāle vivaritvā pakkabhāvo jānitabbo. Sace duppakkaṃ hoti, pākatthāya pidahituṃ na vaṭṭati. Rajassa vā chārikāya vā apatanatthāya vaṭṭati, pakkakāle āropetumpi bhuñjitumpi vaṭṭati, puna paṭiggahaṇakiccaṃ natthi.
沙玛内拉欲煮食时，无法洗涤稻米并烹煮。比库尼既接纳稻米与菜肴，便将稻米洗净、煮熟，并将菜肴置于容器之上，不得生明火，须在冷却时揭开罩盖知晓熟状。若火势不顺，则不得因熟饭而扑灭火。若因为月圆或为祭祀所用而不得停止炉火，则冷却时既可揭罩，也当食用，但不得再行收摄。
Sāmaṇero paṭibalo pacituṃ, khaṇo panassa natthi, katthaci gantukāmo. Bhikkhunā sataṇḍulodakabhājanaṃ paṭiggahetvā uddhanaṃ āropetvā aggiṃ jāletvā gacchāhīti vattabbo. Tato paraṃ purimanayeneva sabbaṃ kātuṃ vaṭṭati.
沙玛内拉力薄不足以烹煮，火候也短暂，有时欲往他处。比库尼接纳稻米与水菜，置于器上，点火后应如法离去。之后可如往昔随时烹饪一切事宜。
Bhikkhu yāguatthāya suddhaṃ bhājanaṃ āropetvā udakaṃ tāpeti, vaṭṭati. Tatte udake sāmaṇero taṇḍule pakkhipati, tato paṭṭhāya bhikkhunā aggi na kātabbo. Pakkayāguṃ paṭiggahetvā pātuṃ vaṭṭati.
比库为供养起清净食，将水置于容器内，沙玛内拉将稻米投入水中，然后比库不得起火。沙玛内拉应接纳煮熟的饭食得以食用。
Sāmaṇero yāguṃ pacati, hatthakukkuccako bhikkhu kīḷanto bhājanaṃ āmasati, pidhānaṃ āmasati , uggataṃ pheṇaṃ chinditvā harati, tasseva pātuṃ na vaṭṭati, durupaciṇṇaṃ nāma hoti. Sace pana dabbiṃ vā uḷuṅkaṃ vā gahetvā anukkhipanto āluḷeti, sabbesaṃ na vaṭṭati, sāmapākañceva hoti durupaciṇṇañca. Sace ukkhipati, uggahitakampi hoti.
沙玛内拉烹食时，比库以手指弹扰，将食物弄脏，取走遮盖物，撕破起沫而夺去，故不得令他食用，此为劣劣烹调。若取取持鸡或猪时扰乱搅动，则全体不得食用，此皆为不成熟食且劣劣烹调。若仅取掷取，却可享用则属起身供养。
Bhikkhunā piṇḍāya caritvā ādhārake patto ṭhapito hoti, tatra ce añño lolabhikkhu kīḷanto pattaṃ āmasati, pattapidhānaṃ āmasati, tasseva tato laddhaṃ bhattaṃ na vaṭṭati. Sace pana pattaṃ ukkhipitvā ṭhapeti, sabbesaṃ na vaṭṭati. Tatthajātakaphalāni sākhāya vā valliyā vā gahetvā cāleti, tasseva tato laddhaṃ phalaṃ na vaṭṭati, durupaciṇṇadukkaṭañca āpajjati. Phalarukkhaṃ pana apassayituṃ vā tattha kaṇḍake vā bandhituṃ vaṭṭati, durupaciṇṇaṃ na hotīti mahāpaccariyaṃ vuttaṃ.
比库行乞时，衣钵曾摆放于供养处，若有他渴望比库玩弄衣钵，取走盖布，则供养所得之饭食不得食用。若取而掷放衣钵于地，则全体不得食用。因起枝叶攀折及拾取枝条，致令供养所得果实不得食用，属于劣劣恶行。若仅见断枝枯叶藏于处所，则可不视为劣劣烹调，不致为大戒毁。
Araññe patitaṃ pana ambaphalādiṃ disvā sāmaṇerassa dassāmīti āharitvā dātuṃ vaṭṭati. Sīhavighāsādiṃ disvāpi sāmaṇerassa dassāmīti paṭiggahetvā vā appaṭiggahetvā vā āharitvā dātuṃ vaṭṭati. Sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭati, neva āmakamaṃsapaṭiggahaṇapaccayā na uggahitakapaccayā vajjaṃ phusati.
居于林中时，见到诸如菴摩罗果等，若欲示沙玛内拉，便可取来供养。即使见到狮子猛兽等，若欲示沙玛内拉，接受与否皆可，亦可取来供养。若能借此修习内心念头，则所得食虽为拾得，亦可食用。既非因贪欲迎受，亦非因抢夺所得，绝无过失可及。
Mātāpitūnaṃ atthāya telādīni gahetvā gacchato antarāmagge byādhi uppajjati, tato yaṃ icchati, taṃ paṭiggahetvā paribhuñjituṃ vaṭṭati. Sace pana mūlepi paṭiggahitaṃ hoti, puna paṭiggahaṇakiccaṃ natthi. Mātāpitūnaṃ taṇḍule āharitvā deti, te tatoyeva yāguādīni sampādetvā tassa denti, vaṭṭati sannidhipaccayā vā uggahitakapaccayā vā doso natthi.
为父母利益而取用油等物，行至林间小径时若生病，所欲取用即得收受食用。若取用根部，无需再施行取用仪式。取来父母的稻米喂食，若其所用的水和火亦由父母备办并供给，则因共处关系与抢夺关系均无过失。
Bhikkhu pidahitvā udakaṃ tāpeti, yāva parikkhayā paribhuñjituṃ vaṭṭati. Sace panettha chārikā patati, paṭiggahetabbaṃ. Dīghasaṇḍāsena thālakaṃ gahetvā telaṃ pacantassa chārikā patati, hatthena amuñcanteneva pacitvā otāretvā paṭiggahetabbaṃ. Sace aṅgārāpi dārūni vā paṭiggahetvā ṭhapitāni, mūlapaṭiggahaṇameva vaṭṭati.
比库浸湿后，用水冲洗，直到干透，均可食用。若此时残叶落下，须接受。若以长柄器具盛器皿，油滴落则要接纳；可用手像捡取烧熟之物般，将其取下接受。若接受炭火或木柴等置于根部使用时，仅属于根部取用，无过失。
Bhikkhu ucchuṃ khādati, sāmaṇero ‘‘mayhampi dethā’’ti vadati. ‘‘Ito chinditvā gaṇhā’’ti vutto gaṇhāti, avasese puna paṭiggahaṇakiccaṃ natthi. Guḷapiṇḍakaṃ khādantassāpi eseva nayo. Vuttokāsato chinditvā gahitāvasesañhi ajahitapaṭiggahaṇameva hoti.
比库食用盐巴，沙玛内拉说：“也请给我一些。”比库说：“从这里掰下来接取吧。”虽如此，但事后不再需要申请许可。食用蜂蜜饼者亦同。因蜂蜜瓜从中间掰取，所取为无许可之用品。
Bhikkhu guḷaṃ bhājento paṭiggahetvā koṭṭhāse karoti, bhikkhūpi sāmaṇerāpi āgantvā ekagahaṇeneva ekamekaṃ koṭṭhāsaṃ gaṇhanti , gahitāvasesaṃ paṭiggahitameva hoti. Sace lolasāmaṇero gaṇhitvā gaṇhitvā puna ṭhapeti, tassa gahitāvasesaṃ appaṭiggahitakaṃ hoti.
比库分取糖食，接收后放入口中。比库与沙玛内拉并立，各自单独拿取各自份额，所持部分即为正当受用。如若贪婪沙玛内拉反复拿取又放下，其所持部分就不属于可受用。
Bhikkhu dhūmavaṭṭiṃ paṭiggahetvā dhūmaṃ pivati, mukhañca kaṇṭho ca manosilāya litto viya hoti, yāvakālikaṃ bhuñjituṃ vaṭṭati, yāvakālikena yāvajīvikasaṃsagge doso natthi.
比库接收烟实，吸烟，其面颈部如裹石膏般，仍可在此期间食用。只要处于其能生存的状态范围内，无论多久，均无因共处状态而生过失。
Pattaṃ vā rajanaṃ vā pacantassa kaṇṇanāsamukhacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati. Mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati.
若为食物或饮水，在煮熟者的耳孔及鼻孔附近破裂处，烟气便会进入；因病的因缘，花或果实接触，故产生疾病。围绕炊事者转动。藏饭者若取放入口中，立即进入内里，不得随意转动。若口已开启，而晚时突遭触犯。牙间入附的食物之液，因而发生疾病。若为细嫩之食物，则液体不易识别，转为围绕炊事区域者。
Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati. Paṭiggahetvā ṭhapitaṃ loṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati. Himakarakā udakagatikā eva. Parihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati.
就盛水器附近，在水槽处用餐并啄食后，扔下两三个球形物体，然后走向水槽，应当清理口部。取下并安置用来插秧的幼苗之类后，芽苗会生长，不应再进行采摘。若盐不存在，应当用海水制盐。取用盐水后，盐显著存在；既可视为盐，亦可视为水，液体有时混浊，有时清澈，不过其根本在于正确的取用者。水流缓慢如冰川流动。用大桶将水盛定，是炊事用水，与食物合用亦适宜。食物类的果实如柿子等，煮熟时一般围绕炊事区域。
Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe ca hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti, rukkhato patitehi pupphehi sañchannodakā, sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇasañchannaudakepi eseva nayo.
于池塘等处水分充足而广泛，围绕而动。若口中及手指沾有水滴，则不会围绕炊事者，取用后应当食用。于田地、沙地水量充足，应当取用。若水流入不满之沟渠及小溪，且水面覆盖有水草，若花汁无法辨别，则无须取用。若池水较净，汁液明显，应当取用。在山岭及小沟等处，即便覆盖有黑色的浮叶水面，依然保持同样的标准。
Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ. Pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalicampakamallikā pakkhittā honti , vāsamattaṃ tiṭṭhati taṃ abbohārikaṃ, dutiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo, mūlapaṭiggahaṇameva vaṭṭati. Appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.
水瓶中有白色薄膜或乳汁状液体，或有花瓣散落，应当取用。取用花瓣后应予丢弃。芭蕉花、兰花、茉莉花散落，虽稍有湿润，仍为炊事者所围绕。第二日亦合食物同用。由比库尼置于鲜花净水处的瓶中，沙玛内拉取水并喝下剩液，应当取用。于莲花及砂石等处，将水稳定悬浮后，轻轻拨动后取水，应当取用。若制作了合适器皿并用牙签等插瓶口，若想饮其液体，则仅限正确取用范畴。未取用者之置物应当取用。未知此理，且液体入嘴即是疾病之由。此为某种教戒。
Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā akappiyamaṃsakhīraṃ vā hotu, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ. Aṅgalaggaṃ paṭiggahitakameva. Uṇhaṃpāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭiṃto vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi. Jhāmamahābhūtesu idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati.
四大之中何可围绕？何不可？ 牛奶则可围绕，若为合宜与不合宜肉食，饮用者无过失。奶水、皮屑、牛奶泡沫、秽物、牙垢、眼屎、耳屎与身体下垢，一切皆可围绕。但若从此处落下于叶子或手中，应当取用。仅限于用手取用者。食用温热稀饭时，饭粒数粒粘连，饭仍存在；若饭在手上，或从盘中落于额前额上，或从额面下缘滴落，则无须取用。就四大禅定中的肢体部分，无有不可围绕者。不过腐烂之物不可围绕。煮熟之后的人肉也能将骨灰收集成团，置于盒中收藏，均可围绕。
Cattāri mahāvikaṭāni asati kappiyakārake sāmampi gahetvā paribhuñjituṃ vaṭṭati. Ettha ca dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhati. Chārikāya asati sukkhadāruṃ jhāpetvā chārikā gahetabbā. Sukkhadārumhi asati alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭati. Idaṃ pana catubbidhampi mahāvikaṭaṃ kālodissaṃ nāma sappadaṭṭhakkhaṇeyeva vaṭṭati. Sesamettha uttānameva.
有四种极为脏污之物，虽合适但不宜围绕而应适当食用。即使有污物，有余力者仍可合适食用。除虫草类，可烧掉后采集，应取用。虫草中若有切断的干树枝，亦可切断使用。此四种导致极恶臭之物，名为火水，洒向时必当观察。其余者只说其名称即可。
Eḷakalomasamuṭṭhānaṃ – kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ , tivedananti.
『毛发竖立』者，若论身体，则为身体与心识产生，谓行为，非识解脱，非心所境，谓称异者，谓身体作业，谓三心，谓剧烈受苦。
Dantaponasikkhāpadaṃ dasamaṃ. · 齿木学处第十。
Samatto vaṇṇanākkamena bhojanavaggo catuttho. · 依注释次第，第四食物品已圆满。
5. Acelakavaggo
第五。无毛章节。
1. Acelakasikkhāpadavaṇṇanā1. 裸行者学处之解释
§269
269. Acelakavaggassa 9 paṭhamasikkhāpade – parivesananti parivisanaṭṭhānaṃ. Paribbājakasamāpannoti pabbajjaṃ samāpanno. Deti āpatti pācittiyassāti samatittikaṃ yāgupattaṃ ekapayogena deti, ekaṃ pācittiyaṃ. Avacchinditvā avacchinditvā deti, payoge payoge pācittiyaṃ. Eseva nayo pūvabhattādīsu. Titthiye atitthiyasaññīti mātā vā pitā vā titthiyesu pabbajati, tesaṃ mātāpitusaññāya dentassāpi pācittiyameva hoti. Dāpetīti anupasampannena dāpeti.
无毛章节第269节中关于第一守戒的解释──「周围」者，谓四周场所。得作为游方者出家者，谓已受出家。『呈现罪过者』谓一罪截罪（巴吉帝亚）由业力之媒介，有时一次呈现，谓一罪截罪。经断后断前时常呈现罪截罪（巴吉帝亚）。此理亦适用于先前食事等。『外道见』为执外道见，谓父或母执外道者出家，因母父之认知，所呈现者亦为罪截罪。『施舍』谓为未得到所施而呈现。
§273
273.Upanikkhipitvā detīti tathārūpe bhājane ṭhapetvā taṃ bhājanaṃ tesaṃ santike bhūmiyaṃ nikkhipitvā deti, tesaṃ vā bhājanaṃ nikkhipāpetvā tattha deti, pattaṃ ādhārake vā bhūmiyaṃ vā ṭhapetvāpi ‘‘ito gaṇhathā’’ti vattuṃ vaṭṭati. Sace titthiyo vadati ‘‘mayhaṃ nāma idaṃ santakaṃ, idha na ākirathā’’ti ākiritabbaṃ. Tassa santakattā sahatthā dānaṃ nāma na hoti. Sesamettha uttānameva.
第273节关于「置放并呈现」──谓将食物按方式置放，现食物于他们前地上呈现，或将食物放入他们前置所在布上，谓可说『从此取』。若外道言『我名字之粮食，这里不可取』，则应被取。因其不合于断禁行为故不生施舍。此处其余解释并列。
Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
『毛发竖立』者，谓行为，非识解脱，非心所境，谓称异者，谓身体作业，谓三心，谓剧烈受苦。
Acelakasikkhāpadaṃ paṭhamaṃ. · 裸行者学处为第一。
2. Uyyojanasikkhāpadavaṇṇanā2. 邀请学处之解释
§274
274. Dutiyasikkhāpade – paṭikkamanepīti āsanasālāyampi. Bhattavissagganti bhattakiccaṃ. Na sambhāvesīti na pāpuṇi.
第274节关于第二守戒──『离开』谓离座处。『餐饮放下』谓餐后事务。谓不应产生。
§276
276.Anācāranti vuttāvasesaṃ kāyavacīdvāravītikkamaṃ. Dassanūpacāraṃ vā savanūpacāraṃ vāvijahantassāti ettha yadi ṭhito vā nisinno vā uyyojeti; yo uyyojito, so vijahati, tassa ca āpatti nāma natthi. Tasmiṃ pana vijahantepi atthato itarena vijahitameva hoti. Tasmā yo uyyojeti, tassevāyaṃ āpatti. Tattha sace upacārabbhantare eko pādo hoti, dukkaṭaṃ. Sīmātikkame pācittiyaṃ. Ettha ca dassanūpacārassa abbhokāse dvādasahatthappamāṇaṃ, tathā savanūpacārassa. Sace pana antarā kuṭṭadvārapākārādayo honti, tehi antaritabhāvo dassanūpacārātikkamo, tassa vasena āpatti veditabbā. Na añño koci paccayo hotīti ṭhapetvā vuttappakāramanācāraṃ aññaṃ kiñci kāraṇaṃ na hoti.
第276条 不善行者，即对身体、言语、意念的障碍行为之全面述说。此中指观看时的敬礼或听闻时的敬礼之违犯，若有人站立、坐着或行走，行走者即犯敬礼违戒，且其过失名为无过。然虽有此违犯，实则此违犯与他种违犯不同，故行走者乃为真正之过失。若在敬礼间隙仅有一脚越界为恶，其属越境者应受戒责。在观看敬礼时，越界之幅约为十二迦罗跋阇（手臂长度），听闻敬礼亦复如是。若其间有门窗等障碍物，则此障碍物间之越界不算在观看敬礼越界内，其过失亦应如此判定。无其他条件存在，故设立此不善条文无其他缘由。
§277
277.Kalisāsanaṃ āropetīti ‘‘kalī’’ti kodho; tassa sāsanaṃ āropeti; kodhassa āṇaṃ āropeti; kodhavasena ṭhānanisajjādīsu dosaṃ dassetvā ‘‘passatha bho imassa ṭhānaṃ, nisajjaṃ ālokitaṃ vilokitaṃ khāṇuko viya tiṭṭhati, sunakho viya nisīdati, makkaṭo viya ito cito ca viloketī’’ti evaṃ amanāpavacanaṃ vadati ‘‘appeva nāma imināpi ubbāḷho pakkameyyā’’ti. Sesaṃ uttānameva.
第277条 加据信此为“秽恶教规”，意即“秽恶”为嗔恨。该教规指加诸嗔恨；嗔恨如刺矛加于一切立坐卧等场所，当显露其过失时，有言：“瞧此地，站立者如骨瘦如柴的坑儿，坐者如废弃门扇，观望者如猴子般左右张望。”如是无礼之词，谓此人“必将沉没没落”。其残余内容亦同。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
“三出动”谓身体意念语言三者之出动。意谓行为、观念的自由、意念对象、世俗准则、身体行为、语言行为、不善意念，及其剧烈痛苦。
Uyyojanasikkhāpadaṃ dutiyaṃ. · 邀请学处为第二。
3. Sabhojanasikkhāpadavaṇṇanā3. 与食学处之解释
§279
279. Tatiyasikkhāpade – sayanighareti sayaniyaghare. Yato ayyassa bhikkhā dinnāti yasmā bhikkhā dinnā, yaṃ āgatena laddhabbaṃ taṃ vo laddhaṃ; gacchathāti adhippāyo. Pariyuṭṭhitoti rāgapariyuṭṭhito; methunādhippāyoti attho.
第279条 第三戒律——“卧所”者即卧房。谓对此比库所收受食物，如此所获得不可多取，故以此为治法。对此应读为“同意”。“放荡解除”者，释为放逸之意；“交合放逸”亦复如意。
§280
280. Saha ubhohi janehīti sabhojanaṃ; tasmiṃ sabhojane. Atha vā sabhojaneti sabhoge. Rāgapariyuṭṭhitassa hi purisassa itthī bhogo itthiyā ca puriso. Tenevassa padabhājane – ‘‘itthī ceva hoti puriso cā’’tiādi vuttaṃ. Mahallake ghareti mahallake sayanighare. Piṭṭhasaṅghāṭassa hatthapāsaṃ vijahitvāti tassa sayanighare gabbhassa yo piṭṭhasaṅghāṭo, tassa hatthapāsaṃ vijahitvā; antosayanassa āsanne ṭhāne nisīdatīti attho. Īdisañca sayanigharaṃ mahācatussālādīsu hoti. Piṭṭhivaṃsaṃ atikkamitvāti iminā majjhātikkamaṃ dasseti. Tasmā yathā vā tathā vā katassa khuddakassa sayanigharassa majjhātikkame āpatti veditabbā. Sesamettha uttānameva.
第280条 与两人共食，谓同食。此中谓共食之处。有时谓为共食，即共有的享乐。放逸解除中，男子享乐于女子，女子亦享乐于男子。故对共同食处有言：“此处既有女子亦有男子”等等说法。大家庭中卧房称为大家庭卧房。割破食物的束带，即以此束带对应卧房，即腹中束带。于内卧席边有坐处。如此卧房多出现在大正屋等处。破坏土堆，指穿越其中。故此处应察觉有或无穿越之过失。结论同如上文。
Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.
第一大戒集成——谓行为、观念的自由、意念对象、世俗准则、身体行为、不善意念、剧烈痛苦。
Sabhojanasikkhāpadaṃ tatiyaṃ. · 与食学处为第三。
§284
284. Catutthapañcamasikkhāpadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ aniyatadvaye vuttanayameva. Yathā ca sabhojanasikkhāpadaṃ , evametānipi paṭhamapārājikasamuṭṭhānānevāti.
284. 在第四和第五条戒律中，所应遵守的戒律，皆为有关不确定的两难情形之规定。正如对于「不杀生」之戒要求众生广泛遵守一样，这些规定同样是从初次出发违反巴拉基戒律之情况而起。
Rahopaṭicchannasikkhāpadaṃ catutthaṃ, rahonisajjasikkhāpadaṃ pañcamaṃ. · 屏处覆藏学处为第四，屏处独坐学处为第五。
6. Cārittasikkhāpadavaṇṇanā6. 行淫学处解释
§294
294. Chaṭṭhasikkhāpade – dethāvuso bhattanti ettha taṃ kira bhattaṃ abhihaṭaṃ ahosi, tasmā evamāhaṃsu. Anabhihaṭe pana evaṃ vattuṃ na labbhati, payuttavācā hoti.
294. 第六条戒律，如友，曰：『在此食物摊处有人吃饭，实为他人所提供的食物，于是如此说。』然而若不是由他人提供食物，则不应如此发言，这属于连带言辞。
§295
295.Tena hi bhikkhave paṭiggahetvā nikkhipathāti idaṃ pana bhagavā kulassa saddhānurakkhaṇatthāya āha. Yadi ‘‘bhājetvā khādathā’’ti vadeyya, manussānaṃ pasādaññathattaṃ siyā. Ussāriyitthāti paṭihariyittha; gharaṃyeva naṃ gahetvā agamaṃsūti vuttaṃ hoti.
295. 因此，诸比库们接纳后而放下，世尊是为了守护僧团的和合而说此话。若说『分食而食』，则会令人类心生不悦。『晓谕之』即为劝导；又说未取，乃是指没有拿到家宅之外去，在外道场中食用。
§298
298.Santaṃ bhikkhunti ettha kittāvatā santo hoti, kittāvatā asantoti? Antovihāre yattha ṭhitassa kulāni payirupāsanacittaṃ uppannaṃ, tato paṭṭhāya yaṃ passe vā abhimukhe vā passati, yassa sakkā hoti pakativacanena ārocetuṃ, ayaṃ santo nāma. Ito cito ca pariyesitvā ārocanakiccaṃ nāma natthi. Yo hi evaṃ pariyesitabbo, so asantoyeva. Apica antoupacārasīmāya bhikkhuṃ disvā āpucchissāmīti gantvā tattha yaṃ passati, so āpucchitabbo. No ce passati, asantaṃ bhikkhuṃ anāpucchā paviṭṭho nāma hoti.
298. 关于『平和比库』，此处所谓何者为和平，何者为不和平？处于内室中，若有对家庭的关怀念想，基于此，对内所见或所面对的人，可以用身份称谓相称呼者，此即称为和平；从这里外出察访，若无这般称呼责任，则称为无和平。凡应如此察访者，却是无和平者。且在仅有对内探访范围比库见到而欲访问时，若对此见者加以询问，则称为被访问，而若无见则称为无和平比库，且属于无问无答进入情形。
§302
302.Antarārāmanti antogāme vihāro hoti, taṃ gacchati. Bhattiyagharanti nimantitagharaṃ vā salākabhattādidāyakānaṃ vā gharaṃ. Āpadāsūti jīvitabrahmacariyantarāyesu sati gantuṃ vaṭṭati. Sesamettha uttānameva.
302. 「内园」者，即指在室内居住的比库所前往的场所。所谓『食物屋』，即称为专门供给食食物的施舍之屋。『危难』，指于生活修行过程中的困阻时应当前往的场所。本节内容以上述解说为主旨。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākirayaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
关于「咖提那会集」，此指身体、言语及意念三者之会合。意即行为之行事，不是指意识解脱，而是指说话、行为、意识三者所形成之三重痛苦。
Cārittasikkhāpadaṃ chaṭṭhaṃ. · 行淫学处为第六。
7. Mahānāmasikkhāpadavaṇṇanā7. 大名学处解释
§303
303. Sattamasikkhāpade – mahānāmo nāma bhagavato cūḷapituputto māsamattena mahallakataro dvīsu phalesu patiṭṭhito ariyasāvako. Bhesajjaṃ ussannaṃ hotīti vajato āharitvā ṭhapitasappi bahu hoti.
第三法戒——称谓为世尊的小儿子者，是具有偉大神名的圣弟子，稳立于两果上者。此果乃以月满而大成熟者。意谓其所受用的药物如涌现，战胜时被掳来，涂以许多药膏。
§306
306.Sāditabbāti tasmiṃ samaye rogo natthīti na paṭikkhipitabbā; roge sati viññāpessāmīti adhivāsetabbā. Ettakehi bhesajjehi pavāremīti nāmavasena sappitelādīsu dvīhi tīhi vā parimāṇavasena patthena nāḷiyā āḷhakenāti vā.Aññaṃ bhesajjaṃ viññāpetīti sappinā pavārito telaṃ viññāpeti, āḷhakena pavārito doṇaṃ. Na bhesajjena karaṇīyenāti missakabhattenapi ce yāpetuṃ sakkoti, na bhesajjakaraṇīyaṃ nāma hoti.
该说「应当调适」者，于当时病未出现时，不应弃置；若有病在，即应宣布，须予以确认。以此等药物为准则，是依数量多少计，药膏等以两剂、三剂或其它量度器具如葫芦、罐子计。另一药物之宣布，由药膏所启示，药油所示知，罐中之药油亦相应。若用非药品者，如煤油亦可涂抹，但非称为正式之药。
§310
310.Pavāritānanti ye attano puggalikāya pavāraṇāya pavāritā; tesaṃ pavāritānurūpena viññattiyā anāpatti. Saṅghavasena pavāritesu pana pamāṇaṃ sallakkhetabbamevāti. Sesaṃ uttānameva.
所谓已调适者，是指依自身之调适者。依其调适情况，无过失。然于僧团已调适者为限，其范围应明确定义。余者以其上述说明自明。
Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
六种解脱——行为、非觉察解脱、无意、名称犯法、身业、语业、三心、三苦是也。
Mahānāmasikkhāpadaṃ sattamaṃ. · 大名学处为第七。
8. Uyyuttasenāsikkhāpadavaṇṇanā8. 整军学处解释
§311
311. Aṭṭhame – abbhuyyātoti abhiuyyāto; parasenaṃ abhimukho gamissāmīti nagarato niggatoti attho. Uyyuttanti katauyyogaṃ; gāmato nikkhantanti attho.
第八则——「出阵」者，即「向前出击」之义；谓「我将面向敌军出城而去」，即从城中出发之意。「已出发」者，谓已作出发之准备；即从村落出发之意。
§314
314.Dvādasapuriso hatthīti cattāro ārohakā ekekapādarakkhakā dve dveti evaṃ dvādasapuriso hoti. Tipuriso assoti eko ārohako dve pādarakkhakāti evaṃ tipuriso hoti. Catupuriso rathoti eko sārathi eko yodho dve āṇirakkhakāti evaṃ catupuriso hoti. Cattāro purisā sarahatthāti āvudhahatthā cattāro purisāti ayaṃ pacchimakoṭiyā caturaṅgasamannāgatā senā nāma. Īdisaṃ senaṃ dassanāya gacchato pade pade dukkaṭaṃ. Dassanūpacāraṃ vijahitvāti kenaci antaritā vā ninnaṃ oruḷhā vā na dissati; idha ṭhatvā na sakkā daṭṭhunti aññaṃ ṭhānaṃ gantvā passato payoge payoge pācittiyanti attho.
十二人称“hatthī”者，即四骑士各护一足，两两一组，合成十二人。三人称“assoti”者，即一个骑士守护，两护足，故为三人。四人称“rathoti”者，一个车手，一个战士，两车轮手，此为四人。四人皆武装在手者，即此西部集团四骑军也。观察此军中之人，任意皆有违法之事。所谓“观察拒入”者，意谓有些人隐匿、蹲伏、高低不现，立于此处不能见彼处，如是反覆去往观察，时机适宜时被罚也。
§315
315.Ekamekanti hatthiādīsu catūsu aṅgesu ekamekaṃ; antamaso ekapurisāruḷhakahatthimpi ekampi sarahatthaṃ purisaṃ. Anuyyuttā nāma rājā uyyānaṃ vā nadiṃ vā gacchati; evaṃ anuyyuttā hoti.
315. 在逐一指示象等四肢时，各一各自为一；在最后部分则指一个粗壮的男子手臂，似是只有一只完整的手臂。所谓连续者，指的是国王前往园林或河边时，如此即称为连续。
§316
316.Āpadāsūti jīvitabrahmacariyantarāyesu sati ettha gato muñcissāmīti gacchato anāpatti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.
316. 所谓渡难，意指于生命出家修行遭遇障碍时，保持戒律正念，能平安通过，走过后无过失。其余在此皆与之前相同。起身时鸡毛竖立，谓为业务、无觉知的放逸、混乱、不合时宜的行为、身体行为、不善心、剧烈之痛。
Uyyuttasenāsikkhāpadaṃ aṭṭhamaṃ. · 出征军学处第八。
9. Senāvāsasikkhāpadavaṇṇanā九、军中住宿学处之解释
§319
319. Navame – atthaṅgate sūriye senāya vasatīti tiṭṭhatu vā nisīdatu vā sayatu vā sacepi ākāse iddhiyā kañci iriyāpathaṃ kappeti, pācittiyameva. Senā vā paṭisenāya ruddhā hotīti yathā sañcāro chijjati; evaṃ ruddhā hoti. Palibuddhoti verikena vā issarena vā ruddho. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
319. 第九。(意义)在行军、驻扎营地时，站立、坐卧或虽在空中凭神通走过何处道路者，乃为犯巴吉帝亚戒。军队被敌军阻截，行动受阻，称为阻断。被血或毒所阻断则称为阻断。其余依前例。起身时鸡毛竖立，谓业务、无觉知放逸、被指责之行为、身体行为、三种心、剧烈痛苦。
Senāvāsasikkhāpadaṃ navamaṃ. · 军中住宿学处第九。
10. Uyyodhikasikkhāpadavaṇṇanā十、战场学处之解释
§322
322. Dasame – uggantvā uggantvā ettha yujjhantīti uyyodhikaṃ; sampahāraṭṭhānassetaṃ adhivacanaṃ. Balassa aggaṃ jānanti etthāti balaggaṃ; balagaṇanaṭṭhānanti attho. Senāya viyūhaṃ senābyūhaṃ; senānivesassetaṃ adhivacanaṃ. Tayo hatthī pacchimaṃ hatthānīkanti yo pubbe vutto dvādasapuriso hatthīti tena hatthinā tayo hatthī. Sesesupi eseva nayo. Sesaṃ uyyuttasenāsikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.
322. 第十。向上或向上奋斗时，谓为顶端；为收集处，此为专门用语。此处称为力量之首，谓知力众。军队布阵称军阵、非军阵，此为军营住处之专门名称。三头象指后方象群，为前文所说十二人象，即象之三头。其余同前。本法应依连续军队戒律规定，与此处所示众生聚合等同视之。
Uyyodhikasikkhāpadaṃ dasamaṃ. · 战场学处第十。
Samatto vaṇṇanākkamena acelakavaggo pañcamo. · 依解释次第，第五裸行者品已完成。
6. Surāpānavaggo
6. 酒饮品章
1. Surāpānasikkhāpadavaṇṇanā一、饮酒学处之解释
§326
326. Surāpānavaggassa paṭhamasikkhāpade – bhaddavatikāti eko gāmo, so bhaddikāya vatiyā samannāgatattā etaṃ nāma labhi. Pathāvinoti addhikā. Tejasā tejanti attano tejasā ānubhāvena nāgassa tejaṃ. Kāpotikāti kapotapādasamavaṇṇarattobhāsā. Pasannāti surāmaṇḍassetaṃ adhivacanaṃ. Ananucchaviyaṃ bhikkhave sāgatassāti pañcābhiññassa sato majjapānaṃ nāma na anucchaviyanti vuttaṃ hoti.
326. 酒饮品章第一戒律。所谓‘博多瓦提’，指一村庄，其具有人口称‘博多’，意为此村有此名。‘路径’指增加。以自己的光明智慧感知龙之威光。‘鸽子行’指足色如鸽足，有玫瑰色调光辉。‘平静’是指酒宴区域专用词。『诸比库们，戒律不容酒醉者』，此语用以表明具五通的众生在饮酒时并非轻慢失戒。
§328
328.Pupphāsavo nāma madhukapupphādīnaṃ rasena kato. Phalāsavo nāma muddikaphalādīni madditvā tesaṃ rasena kato. Madhvāsavo nāma muddikānaṃ jātirasena kato; makkhikamadhunāpi kariyatīti vadanti. Guḷāsavo nāma ucchurasādīhi kariyati. Surā nāma piṭṭhakiṇṇapakkhittā; nāḷikerādīnampi rasena katā surātveva saṅkhyaṃ gacchati, tassāyeva kiṇṇapakkhittāya maṇḍe gahite merayotveva saṅkhyaṃ gacchatīti vadanti. Antamaso kusaggenapi pivatīti etaṃ suraṃ vā merayaṃ vā bījato paṭṭhāya kusaggena pivatopi pācittiyanti attho. Ekena pana payogena bahumpi pivantassa ekā āpatti. Vicchinditvā vicchinditvā pivato payogagaṇanāya āpattiyo.
328. 花酒，是用蜜蜂采集花朵等的汁液制成的。果酒，是将泥盖果等浸泡其汁液所制。浆酒，是用泥盖果发酵汁液制成；人们也说用蜜蜂的蜜酿造。蔗酒，是以甘蔗等作料酿成的。椰子酒，是将椰子成熟的果肉和汁液发酵成酒，数目如酒一般。椰子如未成熟，即果肉未硬时，被称为糯椰子，也同样计数。之后也有人说，在草灰中饮用此酒或糯椰子酒，但由于其取自种子，若借草灰饮用，同样属戒律中的惭愧罪责。单凭一种酒的摄取，不论多少次饮用，都生一条戒犯。若断断续续饮用，累算饮用次数而生戒犯。
§329
329.Amajjañca hoti majjavaṇṇaṃ majjagandhaṃ majjarasanti loṇasovīrakaṃ vā suttaṃ vā hoti. Sūpasampāketi vāsagāhāpanatthaṃ īsakaṃ majjaṃ pakkhipitvā sūpaṃ pacanti, tasmiṃ anāpatti. Maṃsasampākepi eseva nayo. Telaṃ pana vātabhesajjatthaṃ majjena saddhiṃ pacanti, tasmimpi anatikkhittamajjeyeva anāpatti, yaṃ pana atikkhittamajjaṃ hoti, ettha majjassa vaṇṇagandharasā paññāyanti, tasmiṃ āpattiyeva. Amajjaṃ ariṭṭhanti yo ariṭṭho majjaṃ na hoti, tasmiṃ anāpatti. Āmalakādīnaṃyeva kira rasena ariṭṭhaṃ karonti, so majjavaṇṇagandharasoyeva hoti, na ca majjaṃ; taṃ sandhāyetaṃ vuttaṃ. Yo pana sambhārapakkhitto, so majjaṃ hoti, bījato paṭṭhāya na vaṭṭati. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, lokavajjaṃ, kāyakammaṃ akusalacittaṃ, tivedananti. Vatthuajānanatāya cettha acittakatā veditabbā, akusaleneva pātabbatāya lokavajjatāti.
329. 未发酵的酒色呈乳白、酒味和酒香，或有盐味或酸味。炖汤者，为了煮熟，放入发酵的粘稠酒，放汤中炖煮，此不构成戒犯。肉类炖毒物亦同理。用油在风湿药处放酒同煮，也不构戒，因其酒未超过有效限度。若超过发酵酒的限度，即以酒色、酒香、酒味识别，有戒犯。若酒腐坏，腐坏酒不算酒，此亦不构戒。用如余、氢果等以汁液腐坏酒，是酒色、酒香、酒味腐坏而非酒，不计戒。被贮存起来的酒不能自发腐坏，若发生，亦非酒。头发蓬乱是指行为无礼貌、无注意、心不清净、违世俗、身体行为不善、心志不纯，属恶苦。这里应以行为无礼为因，因作恶而违世俗。
Surāpānasikkhāpadaṃ paṭhamaṃ. · 饮酒学处为第一。
2. Aṅgulipatodakasikkhāpadavaṇṇanā二、指戳学处之解释
§330
330. Dutiye – aṅgulipatodakenāti aṅgulīhi upakacchakādighaṭṭanaṃ vuccati. Uttasantoti atihāsena kilamanto. Anassāsakoti upacchinnaassāsapassāsasañcāro hutvā. Anupasampannaṃ kāyena kāyanti ettha bhikkhunīpi anupasampannaṭṭhāne ṭhitā, tampi khiḍḍādhippāyena phusantassa dukkaṭaṃ. Sesamettha uttānameva.
330. 第二项——以手指尖浸入水中及搅动水面，称作以手指沾水搅拌。过度伸臂谓伸展过多。断气呼吸，指呼吸停息断绝。未完成动作，身体动作未完成，这里对比库尼若处于未完成处，若戏弄刺激，也属不善。以上内容同前。
Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.
第一逆戒的起因是——行为、表象（心中记相）远离良心、心不纯、违世俗、身行为不善、心志不纯，两种苦果。
Aṅgulipatodakasikkhāpadaṃ dutiyaṃ. · 指戳学处为第二。
3. Hasadhammasikkhāpadavaṇṇanā三、戏笑法学处之解释
§335
335. Tatiye – appakataññunoti yaṃ bhagavatā pakataṃ paññattaṃ, taṃ na jānantīti attho.
335. 第三项——不承认，即不认识世尊所揭示的法，这就是其意。
§336
336.Udake hasadhammeti udakakīḷikā vuccati. Uparigopphaketi gopphakānaṃ uparibhāgappamāṇe. Hasādhippāyoti kīḷādhippāyo. Nimujjati vātiādīsu nimujjanatthāya orohantassa padavāre padavāre dukkaṭaṃ. Nimujjanummujjanesu payoge payoge pācittiyaṃ. Nimujjitvā antoudakeyeva gacchantassa hatthavārapadavāresu sabbattha pācittiyaṃ. Palavatīti tarati. Hatthehi tarantassa hatthavāre hatthavāre pācittiyaṃ. Pādesupi eseva nayo. Yena yena aṅgena tarati, tassa tassa payoge payoge pācittiyaṃ. Tīrato vā rukkhato vā udake patati, pācittiyameva. Nāvāya kīḷatīti phiyārittādīhi nāvaṃ pājento vā tīre ussārento vā nāvāya kīḷati, dukkaṭaṃ.
336. 水戏，谓水中嬉戏。上部水域，指较高水面区域。戏掌，水戏中掌控主导。下沉，指潜入水中时四肢动作繁复。频繁潜水游戏，每次皆犯戒。潜入水时若仅在水下四肢动作处，亦犯戒。游泳时手部划水处不断频繁动作，皆属犯律。脚部亦同。凡以任何肢体划过水面处，每次皆发生戒犯。登岸、树上、水中跌落，亦属犯戒。船中游戏，指乘船荡桨或踩水上岸等情况，犯不善戒。
Hatthena vātiādīsupi payoge payoge dukkaṭaṃ. Keci hatthena udake khittāya kathalāya patanuppatanavāresu dukkaṭaṃ vadanti, taṃ na gahetabbaṃ. Tattha hi ekapayogattā ekameva dukkaṭaṃ, apica uparigopphake vuttāni ummujjanādīni ṭhapetvā aññena yena kenaci ākārena udakaṃ otaritvā vā anotaritvā vā yattha katthaci ṭhitaṃ udakaṃ antamaso binduṃ gahetvā khipanakīḷāyapi kīḷantassa dukkaṭameva, atthajotakaṃ pana akkharaṃ likhituṃ vaṭṭati, ayamettha vinicchayo. Sesamettha uttānameva.
手及风等具用之物逐渐增多而为恶行。有人说用手于水上，将手伸开在水波浪及跌落的水滴之间，为恶行为，此不应采纳。因一用则为一恶，且上文说有托水至溢出等情形，用他物以某形态使水下落或不下落，或在水上随处取水滴进行剧烈玩耍，亦即为恶，然而就含义明确书写文字则应允许，故此处的结论如此。剩余断章则应只取其标题部分。
Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, tivedananti.
巴拉基咖初发起集即是——行为、识别的放弃、心的专注、世俗的攻讦、身业行为、不善心及三种苦感。
Hasadhammasikkhāpadaṃ tatiyaṃ. · 戏笑法学处为第三。
4. Anādariyasikkhāpadavaṇṇanā4. 不恭敬学处的解释
§342
342. Catutthe – kathāyaṃ nasseyyāti kathaṃ ayaṃ dhammo tanti paveṇī nasseyya. Taṃ vā na sikkhitukāmoti yena paññattena vuccati, taṃ paññattaṃ na sikkhitukāmo. Apaññattenāti sutte vā abhidhamme vā āgatena.
342. 第四条——‘因言语而损失’，意谓‘此法如何毁坏呢？’若云‘不愿学此法’谓为简语，则‘简语’是未经学法之意。所谓‘未简’，指在经或论中所述。
§344
344.Evaṃamhākaṃ ācariyānaṃ uggahoti ettha gārayho ācariyuggaho na gahetabbo; paveṇiyā āgato ācariyuggahova gahetabbo. Kurundiyaṃ pana ‘‘lokavajje ācariyuggaho na vaṭṭati, paṇṇattivajje pana vaṭṭatī’’ti vuttaṃ. Mahāpaccariyaṃ ‘‘suttaṃ suttānulomañca uggahitakānaṃyeva ācariyānaṃ uggaho pamāṇaṃ, ajānantānaṃ kathā appamāṇanti vuttaṃ. Taṃ sabbaṃ paveṇiyā āgatesamodhānaṃ gacchati. Sesaṃ uttānamevāti.
344. 如此讲述老师的‘承受’，此处‘老师承受’中所不受应弃之 ‘老师承受’；唯受‘简语’所成之老师承受。Kurundiya曾说‘世俗恶行中不该有老师承受，而简语恶行中却有老师承受’。大般传说明‘经文及依经文方法成就的承受才是老师的真正承受，愚痴人则说其无限’，诸说皆归于简语承受之正道。其余部分只取标题即可。
Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种发起含义为——身与心的总和，言与心的总和，以及身语心三者的总和，即行为、识别的放弃、心的专注、世俗的攻讦、身业、语业、不善心苦感。
Anādariyasikkhāpadaṃ catutthaṃ. · 不恭敬学处为第四。
5. Bhiṃsāpanasikkhāpadavaṇṇanā5. 恐吓学处的解释
§345
345. Pañcame – rūpūpahārādayo manussaviggahe vuttanayeneva veditabbā. Sesaṃ uttānameva. Samuṭṭhānādīni anādariyasadisānevāti.
345. 第五条——形色等破坏，由人道众生所说，不得不以此来领会。其余只取标题即可。‘发起’等因不应轻视而略去未述。
Bhiṃsāpanasikkhāpadaṃ pañcamaṃ. · 恐吓学处为第五。
6. Jotisikkhāpadavaṇṇanā6. 火学处的解释
§350
350. Chaṭṭhe – bhaggāti janapadassa nāmaṃ. Saṃsumāragiranti nagarassa. Bhesakaḷāvananti tannissitavanassa. Taṃ pana migānaṃ phāsuvihāratthāya dinnattā migadāyoti vuccati. Samādahitvāti jāletvā. Paripātesīti anubandhi.
六、巴格之地名。所谓「巴格」者，如某城名。从而该城称为三素磨罗吉利。其城以毗沙迦罗伐那地依止。此地又因赐予诸鹿安居之所，故名曰鹿野苑。所谓「集严」者，谓设网捕缚。于是 이어文云「保护」者，与之相关连。
§352
352.Padīpepīti padīpujjalanepi. Jotikepīti pattapacanasedakammādīsu jotikaraṇe. Tathārūpapaccayāti padīpādipaccayā.
灯火者，亦称光明。所谓光明者，于点燃火把、引火起灯等事工中，生起火光之事。由此产生火光而依赖于火把等，此谓依火把等灯火之本。
§354-5
354-5.Sayaṃ samādahatīti ettha jotiṃ samādahitukāmatāya araṇisaṇṭhapanato paṭṭhāya yāva jālā na uṭṭhahati, tāva sabbapayogesu dukkaṭaṃ. Paṭilātaṃ ukkhipatīti dayhamānaṃ alātaṃ patitaṃ ukkhipati, puna yathāṭhāne ṭhapetīti attho. Evaṃ avijjhātaṃ ukkhipitvā pakkhipantasseva dukkaṭaṃ, vijjhātaṃ puna jālāpentassa pācittiyameva.
自行点燃者，此处指点燃火之意。欲点灯灭林间黑暗，支架搭设直到火网不倒之时，乃为诸用中之难事。所谓「掷掀」者，意为烧着之火把已落下，须复将其拾起，复置原处。如此，若无意掷下而为弃落，虽是罪过，然却为加持悔过之由。反之，有意毁坏火网者，必受戒罚。
§356
356.Tathārūpapaccayāti ṭhapetvā padīpādīni aññenapi tathārūpena paccayena samādahantassa anāpatti. Āpadāsūti duṭṭhavāḷamigaamanussehi upaddavo hoti, tattha samādahantassāpi anāpatti. Sesaṃ uttānamevāti. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
所谓依火光等者，指点燃后灯火之本，与其他依因同理，点燃者无过失。所谓危害者，是指恶猿来袭扰乱，虽扰乱，点灯者无过失。其余详细依次举上举义：出网行为、非解脱、非心所、生起谤戒、身行语行心行之罪恶等。
Jotisikkhāpadaṃ chaṭṭhaṃ. · 火学处为第六。
7. Nahānasikkhāpadavaṇṇanā7. 沐浴学处之解释
§364
364. Sattame – cuṇṇena vā mattikāya vāti ettha cuṇṇamattikānaṃ abhisaṅkharaṇakālato paṭṭhāya sabbapayogesu dukkaṭaṃ.
七者，如用白土或红土加以涂抹，此处所谓涂白或涂红土者，因施作白土红土之时，构筑支架造成诸用中难事。
§366
366.Pāraṃ gacchanto nhāyatīti ettha sukkhāya nadiyā vālikaṃ ukkiritvā kataāvāṭakesupi nhāyituṃ vaṭṭati. Āpadāsūti bhamarādīhi anubaddhassa udake nimujjituṃ vaṭṭatīti. Sesamettha uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
往彼岸洗者，此指于干燥处将河水拨开，以便在水道中洗浴。所谓危害者，谓蜂群等因涉水而被淹没。如前所述，列举其余出网行为、非解脱、非心所、生起谤戒、身行语行心行之罪恶等。
Nahānasikkhāpadaṃ sattamaṃ. · 沐浴学处为第七。
8. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā8. 作恶色学处之解释
§368-9
368-9. Aṭṭhame – navaṃ pana bhikkhunā cīvaralābhenāti ettha alabhīti labho; labhoyeva lābho. Kiṃ alabhi? Cīvaraṃ. Kīdisaṃ? Navaṃ. Iti ‘‘navacīvaralābhenā’’ti vattabbe anunāsikalopaṃ akatvā ‘‘navacīvaralābhenā’’ti vuttaṃ; paṭiladdhanavacīvarenāti attho. Majjhe ṭhitapadadvaye panāti nipāto. Bhikkhunāti yena laddhaṃ tassa nidassanaṃ. Padabhājane pana byañjanaṃ anādiyitvā yaṃ laddhaṃ taṃ dassetuṃ ‘‘cīvaraṃ nāma channaṃ cīvarāna’’ntiādi vuttaṃ. Cīvaranti ettha yaṃ nivāsetuṃ vā pārupituṃ vā sakkā hoti, tadeva veditabbaṃ. Teneva ‘‘vikappanupagapacchima’’nti na vuttaṃ. Kaṃsanīlanti cammakāranīlaṃ. Mahāpaccariyaṃ pana ‘‘ayomalaṃ lohamalaṃ etaṃ kaṃsanīlaṃ nāmā’’ti vuttaṃ. Palāsanīlanti yo koci nīlavaṇṇo paṇṇaraso. Dubbaṇṇakaraṇaṃ ādātabbanti etaṃ kappabinduṃ sandhāya vuttaṃ; na nīlādīhi sakalacīvarassa dubbaṇṇakaraṇaṃ. Tañca pana kappaṃ ādiyantena cīvaraṃ rajitvā catūsu vā koṇesu tīsu vā dvīsu vā ekasmiṃ vā koṇe morassa akkhimaṇḍalamattaṃ vā maṅkulapiṭṭhimattaṃ vā ādātabbaṃ. Mahāpaccariyaṃ ‘‘patte vā gaṇṭhiyaṃ vā na vaṭṭatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘vaṭṭatiyevā’’ti vuttaṃ. Pāḷikappakaṇṇikakappādayo pana sabbattha paṭisiddhā, tasmā ṭhapetvā ekaṃ vaṭṭabinduṃ aññena kenacipi vikārena kappo na kātabbo.
第368-369条。第八讲——第九讲说比库尼获得衣钵时，此处说未获，即缺乏衣钵之意；获者即获衣。何谓未获？指衣钵。为何缺乏？因是新衣。因此语“新衣钵获得”为说法，未加否定，即指获得新衣钵之意。中间所立句式谓“处于中间的两个词”，此为助词。所谓比库尼者，是指所获得的衣钵。词分解不作辅音省略时，获者为获得之意。衣钵者，此处谓可用于遮盖或穿着之衣，故应以此为所知。以此，未称“伪装、附加、次第”之意。所谓“铜蓝”即制革用之蓝色颜料。大譬喻注曰“非染性锈铁，此即名铜蓝”。所谓“苏木蓝”，是任何青色叶类植物含之黑色或蓝色之液汁。谓取此为染料而说，非所有衣钵皆为难染之衣色。若取此之染料染色，则为黄色或四角处、三角处、两角处、某一角有孔雀蓝之痕迹或有花边亦可。大譬喻注亦曰“无裹缠之叶或结索不染蓝”。大注释书又云“着色必定存在”。巴利注释类皆普遍成立，故设一蓝色染点，勿作他变更者。
§371
371.Aggaḷetiādīsu etāni aggaḷādīni kappakatacīvare pacchā āropetvā kappakaraṇakiccaṃ natthi. Sesaṃ uttānameva. Eḷakalomasamuṭṭhānaṃ – kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ; kāyakammaṃ, ticittaṃ, tivedananti.
第371条。关于帽状物等，此等帽状物在制作染色衣钵之后加置，无须染色行动。其余详见上文。生毛箍聚起——为行动不行动兼有之物，非瞋恚解脱之品，非心无意之物，不能成色之物；为身骸行为物、三心物、剧痛物。
Dubbaṇṇakaraṇasikkhāpadaṃ aṭṭhamaṃ. · 作恶色学处为第八。
9. Vikappanasikkhāpadavaṇṇanā9. 净施学处之解释
§374
374. Navame – tassa vā adinnanti cīvarasāmikassa ‘‘paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ vatvā adinnaṃ. Tassa vā avissasantoti yena vinayakammaṃ kataṃ, tassa avissāsena vā. Tena pana dinnaṃ vā tassa vissāsena vā paribhuñjantassa anāpatti. Sesamettha tiṃsakavaṇṇanāyaṃ vuttanayattā uttānamevāti. Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
第374条。第九讲——彼处谓所有衣钵所有者，‘是否得以享用或放弃，或依条件为之’，如此说辞为未取衣之意。或谓其非信者，因作律仪功德者，谓为彼非信者。因此，给予者依其信受者享用，无过失。此余三十条清释述于上文。关于柯提那集聚者，乃身体和语音两方面之集聚，包括行动不行动、非执于色、非心造之物、外色之物、身体行为、言语行为、心意三者及剧痛。
Vikappanasikkhāpadaṃ navamaṃ. · 净施学处为第九。
10. Cīvarāpanidhānasikkhāpadavaṇṇanā十、藏匿衣学处的注释
§377-81
377-81. Dasame – apanidhentīti apanetvā nidhenti. Hasāpekkhoti hasādhippāyo. Aññaṃ parikkhāranti pāḷiyā anāgataṃ pattatthavikādiṃ. Dhammiṃ kathaṃ katvāti ‘‘samaṇena nāma anihitaparikkhārena bhavituṃ na vaṭṭatī’’ti evaṃ dhammakathaṃ kathetvā dassāmīti nikkhipato anāpatti. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
第377至381条。第十讲——所谓去藏者，为将其带出后收藏。所谓期望欢笑者，即为乐欢之意。所谓别人持物者，以巴利语表达未来受罪或非罪之意。如何说法？谓和尚若无无知持物者，则不应当造业，如此说法无过失。此余句详见上文。三种集聚者，谓为行动、感知放弃、心意所造、世间所毁、身体行为、语言行为、不善之心、剧痛。
Cīvarāpanidhānasikkhāpadaṃ dasamaṃ. · 藏匿衣学处第十。
Samatto vaṇṇanākkamena surāpānavaggo chaṭṭho. · 依注释次第，第六饮酒品已完毕。
7. Sappāṇakavaggo
第七讲『具足手杖品』。
1. Sañciccapāṇasikkhāpadavaṇṇanā一、故意杀生学处的注释
§382
382. Sappāṇakavaggassa paṭhamasikkhāpade – issāso hotīti gihikāle dhanuggahācariyo hoti. Jīvitā voropitāti jīvitā viyojitā.
第382条。关于具足手杖品第一戒。以强取为盗，谓居家者自生活需用之弓矢也。所谓断绝命者，谓性命被断绝之意。
Sikkhāpadepi voropeyyāti viyojeyya. Yasmā pana vohāramattamevetaṃ; na hettha kiñci viyojite sīsālaṅkāre sīsaṃ viya jīvitā voropite pāṇepi jīvitaṃ nāma visuṃ tiṭṭhati, aññadatthu antaradhānameva gacchati, tasmā tamatthaṃ dassetuṃ padabhājane ‘‘jīvitindriyaṃ upacchindatī’’tiādi vuttaṃ. Imasmiñca sikkhāpade tiracchānagatoyeva ‘‘pāṇo’’ti veditabbo. Taṃ khuddakampi mahantampi mārentassa āpattinānākaraṇaṃ natthi. Mahante pana upakkamamahantattā akusalamahattaṃ hoti. Pāṇe pāṇasaññīti antamaso mañcapīṭhaṃ sodhento maṅgulabījakepi pāṇasaññī nikkāruṇikatāya taṃ bhindanto apaneti, pācittiyaṃ. Tasmā evarūpesu ṭhānesu kāruññaṃ upaṭṭhapetvā appamattena vattaṃ kātabbaṃ. Sesaṃ manussaviggahe vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.
“比库戒法中亦当断除偷盗行为。然因此戒仅限于行为之所为，故无论断除何者，如断除头饰之头发，头犹存；断除手指，手指依然有生命，恶毒则持存不灭；如断指仅致其消失而已，故此处该如戒律中所示，谓其‘住命根断绝’等语。于此比库戒，‘手’应理解为“有形行相之手”。无论是小戒还是大戒，皆因魔王生出各种过失，不存任何缘故。然大戒之罪过尤严重，恶业尤大。于手指，称之为手识，譬如床榻之末；清除恶不忍心之种子，破坏是罪，需受戒罚。故于此类之处，应施慈悲，谨慎行持。其余皆依出家人之规言及集会等处分正当宣明。”
Sañciccapāṇasikkhāpadaṃ paṭhamaṃ. · 故意杀生学处第一。
2. Sappāṇakasikkhāpadavaṇṇanā二、含有生物之水学处的注释
§387
387. Dutiye – sappāṇakanti ye pāṇakā paribhogena maranti, tehi pāṇakehi sappāṇakaṃ, tādisañhi jānaṃ paribhuñjato payoge payoge pācittiyaṃ. Pattapūrampi avicchinditvā ekapayogena pivato ekā āpatti. Tādisena udakena sāmisaṃ pattaṃ āviñchitvā dhovatopi tādise udake uṇhayāgupattaṃ nibbāpayatopi taṃ udakaṃ hatthena vā uḷuṅkena vā gahetvā nhāyatopi payoge payoge pācittiyaṃ. Udakasoṇḍiṃ vā pokkharaṇiṃ vā pavisitvā bahinikkhamanatthāya vīciṃ uṭṭhāpayatopi. Soṇḍiṃ vā pokkharaṇiṃ vā sodhentehi tato gahitaudakaṃ udakeyeva āsiñcitabbaṃ. Samīpamhi udake asati kappiyaudakassa aṭṭha vā dasa vā ghaṭe udakasaṇṭhānakappadese āsiñcitvā tattha āsiñcitabbaṃ. ‘‘Pavaṭṭitvā udake patissatī’’ti uṇhapāsāṇe udakaṃ nāsiñcitabbaṃ. Kappiyaudakena pana pāsāṇaṃ nibbāpetvā āsiñcituṃ vaṭṭati. Sesamettha uttānameva.
“第三百八十七条 第二项——所谓杀五指者，指因手指使用过度而死者，于此手指受杀，对此等类似知情者，故在体现其使用时属有犯戒。即使只饮未断也构成一犯。若用相同之水洗净用过的盘子，即使利用水温热或使用手及肘执水以沐浴者，亦属犯戒。同样，入水槽或池塘，为避免外出而起身掀开，亦犯戒。若使用者以净手洗净水槽，则取水时不应取用该水。若水池邻近不洁水处，水应弃于八至十瓮器容积的积存地，并安置于指定处。热砂石附近水，不可汚染。以洁净水火石灭石，并以此灭石水涂饰。余如以上所述。”
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, · 三起源——唯作、想解脱、有心、除施设、身业，
Vacīkammaṃ, ticittaṃ, tivedananti. Ettha ca paṭaṅgapāṇakānaṃ patanaṃ ñatvāpi suddhacittatāya dīpajālane viya sappāṇakabhāvaṃ ñatvāpi udakasaññāya paribhuñjitabbato paṇṇattivajjatā veditabbāti.
“言语行为、三念意、三苦感。此处，即知蝴蝶翅膀手方向跌落情况，亦知纯净心意，于灯火中如知已断翅膀状态，亦知水感，于此应以词性错误辨别之说，明其应清净使用。”
Sappāṇakasikkhāpadaṃ dutiyaṃ. · 有命学处第二。
3. Ukkoṭanasikkhāpadavaṇṇanā3. 挖掘学处解释
§392
392. Tatiyasikkhāpade – ukkoṭentīti tassa tassa bhikkhuno santikaṃ gantvā ‘‘akataṃ kamma’’ntiādīni vadantā uccālenti; yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti.
“第三百九十二条 第三比库戒——‘呐喊’之义，是谓各比库互相走近，言‘未作此事’等，如此宣言者即大声吼叫，因不能根据事实立定真相而加以吼喊。”
§393
393.Yathādhammanti yo yassa adhikaraṇassa vūpasamanāya dhammo vutto, teneva dhammenāti attho. Nihatādhikaraṇanti nihataṃ adhikaraṇaṃ; satthārā vuttadhammeneva vūpasamitaṃ adhikaraṇanti attho.
“第三百九十三条 如法之义：指为平息某个案例中，所宣说之法。‘已断案’之义，即该案已审结；经过导师宣说之法，已获平息之案。”
§395
395.Dhammakamme dhammakammasaññīti yena kammena taṃ adhikaraṇaṃ vūpasamitaṃ, tañce dhammakammaṃ hoti, tasmiṃ dhammakamme ayampi dhammakammasaññī hutvā yadi ukkoṭeti, pācittiyaṃ āpajjatīti attho. Etena nayena sesapadānipi veditabbāni. Ayamettha saṅkhepo, vitthāro pana ‘‘imesaṃ catunnaṃ adhikaraṇānaṃ kati ukkoṭanā’’tiādinā nayena parivāre vutto. Aṭṭhakathāsu taṃ sabbaṃ āharitvā tassevattho vaṇṇito. Mayaṃ pana taṃ tattheva vaṇṇayissāma. Idha āharitvā vaṇṇiyamāne hi suṭṭhutaraṃ sammoho bhaveyyāti na vaṇṇayimha. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
“第三百九十五条 行法与行法识义：谓以此行为而断案平息，称为此行法。于此行为中，亦称行为识。若因此而呐喊，则会生犯戒。依此原则，其他案件之关联亦应推测。此为略释，详解则云‘上述四案件中各种呐喊之数量’等。于论书中载此义，故我亦于此处释义。因若于此处释义易致误解，不宜详释。其余如前述。三聚因：行事、想解脱、心识构成；含意：身业、语业、不善心、苦受。”
Ukkoṭanasikkhāpadaṃ tatiyaṃ. · 挖掘学处第三。
4. Duṭṭhullasikkhāpadavaṇṇanā4. 粗恶学处解释
§399
399. Catutthe – duṭṭhullā nāma āpattīti ettha cattāri pārājikāni atthuddhāravasena dassitāni, saṅghādisesāpatti pana adhippetā, taṃ chādentassa pācittiyaṃ. Dhuraṃ nikkhittamatteti dhure nikkhittamatte. Sacepi dhuraṃ nikkhipitvā pacchā āroceti, na rakkhati; dhuraṃ nikkhittamatteyeva pācittiyanti vuttaṃ hoti. Sace pana evaṃ dhuraṃ nikkhipitvā paṭicchādanatthameva aññassa āroceti, sopi aññassāti etenupāyena samaṇasatampi samaṇasahassampi āpattiṃ āpajjatiyeva tāva, yāva koṭi na chijjati. Kadā pana koṭi chijjatīti? Mahāsumatthero tāva vadati – ‘‘āpattiṃ āpanno ekassa āroceti, so paṭinivattitvā tasseva āroceti; evaṃ koṭi chijjatī’’ti. Mahāpadumatthero panāha – ‘‘ayañhi vatthupuggaloyeva. Āpattiṃ āpanno pana ekassa bhikkhuno āroceti, ayaṃ aññassa āroceti, so paṭinivattitvā yenassa ārocitaṃ, tasseva āroceti; evaṃ tatiyena puggalena dutiyassa ārocite koṭi chinnā hotī’’ti.
第四条——所谓恶重罪，是指四项巴拉基咖（僧团戒律中最重的四种违犯），本处以增广意义作阐释。至于桑嘎地谢萨巴拉基咖（次重罪），则另有规定，对于犯此罪者，应行悔过。所谓“dhuraṃ nikkhittamatteti”，意为“仅以犯戒者把戒杖放下为限”。若犯戒者放置戒杖后又再告知，虽未保持戒律，但亦应受“仅以放置戒杖为限”的悔过。若以此方式放置戒杖，是为表示告知，若再告知他人，他人亦犯戒，如僧侣与千僧数尝犯同样罪，直至戒杖断除为止。何时戒杖断除？据大苏摩长老解说，犯戒者如通知一人，彼人悔过后再通知原告知者，也能依此类推，至戒杖断灭为止。大波度摩长老复言，此乃对应本戒行者，犯戒者一人如通知一比库，此人又通知第三人，第三人悔过后再通知第二人，如此类推，至第无数人悔过戒杖断灭。
§400
400.Aduṭṭhullaṃ āpattinti avasese pañcāpattikkhandhe. Anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāma. Sesamettha uttānamevāti. Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ , dukkhavedananti.
恶重罪之谓，终结时归于五大违犯之中。所谓非依戒行者的恶重罪或非恶重罪的行为，即称为此处说的非依戒行不净。名“非依戒行”之意为：由于身体、语言、心意生起的恶业，包括不善的行为、感观解脱的缺乏、心意的执著、犯世法、不当的身体行为、不当的语言行为、不善良的心意及苦受等。
Duṭṭhullasikkhāpadaṃ catutthaṃ. · 粗恶学处第四。
5. Ūnavīsativassasikkhāpadavaṇṇanā五、未满二十岁学处之解释
§402
402. Pañcamasikkhāpade – aṅguliyo dukkhā bhavissantīti akkharāni likhantassa aṅguliyo dukkhā bhavissantīti cintesuṃ. Urassa dukkhoti gaṇanaṃ sikkhantena bahuṃ cintetabbaṃ hoti, tenassa uro dukkho bhavissatīti maññiṃsu. Akkhīni dukkhā bhavissantīti rūpasuttaṃ sikkhantena kahāpaṇā parivattetvā parivattetvā passitabbā honti, tenassa akkhīni dukkhāni bhavissantīti maññiṃsu. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikāyo. Dukkhānanti dukkhamānaṃ. Tibbānanti bahalānaṃ. Kharānanti tikhiṇānaṃ. Kaṭukānanti pharusānaṃ; amanāpatāya vā kaṭukarasasadisānaṃ. Asātānanti amadhurānaṃ. Pāṇaharānanti jīvitaharānaṃ.
第五条戒——“手指将生苦痛”之意，是指书写文字时所念及所思虑的意识。因修习者在思维时会数手指，心念中“手指将生苦”，由此思虑时令手腕生苦。因此心念中意念“手腕疼痛”成为思维重点。又“眼将生苦”，因修习形色经文时，反复揩扬（抹擦、擦净），所以思量将致眼睛生苦。又如被叮咬的异种小蜂（黄色马蜂）等，名为痛苦；“苦”为痛苦的意思；“烈”为程度甚大；“尖”为尖锐难忍；“辛”为苦涩、难忍之义，或称粗辣、不平顺之状；“苦”为不愉悦、不甘甜之义；“夺命者”则是生命夺取之意。
§404
404.Sīmaṃ sammannatīti navaṃ sīmaṃ bandhati. Kurundiyaṃ pana udakukkhepaparicchindanepi dukkaṭaṃ vuttaṃ. Paripuṇṇavīsativassoti paṭisandhiggahaṇato paṭṭhāya paripuṇṇavīsativasso; gabbhavīsopi hi paripuṇṇavīsativassotveva saṅkhye gacchati. Yathāha –
边界称谓之意，谓弟子设立新边界。提及众多可咎之事如破坏水壶（kurundiya），皆属不善之事。所谓满二十二年，是因教学所推算的时间；孕妇怀胎二十余年也是如此计数。例如——
‘‘Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno hoti. Atha kho āyasmato kumārakassapassa etadahosi – ‘bhagavatā paññattaṃ, na ūnavīsativasso puggalo upasampādetabboti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nukhomhi, nanu kho upasampanno’ti. Bhagavato etamatthaṃ ārocesuṃ. Yaṃ bhikkhave mātukucchimhi paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetu’’nti (mahāva. 124).
“当时，尊者库玛拉咖萨巴达着生日数已满，以此为名入比库戒。尊者库玛拉咖萨巴离因世尊之谕定，未满二十岁者不可受比诵戒。然我今日已满二十岁，得已受戒。既已受戒，愿不退失。佛陀对此事有所声明。诸比库，当子宫内出现第一心识、初次意识之时，即以此为出家之时。我允准汝等，以满二十岁成年时受比诵戒。”（出自《大部经》124经）
Tattha yo dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jāto, so tato paṭṭhāya yāva ekūnavīsatime vasse mahāpavāraṇā, taṃ atikkamitvā pāṭipade upasampādetabbo. Etenupāyena hāyanavaḍḍhanaṃ veditabbaṃ.
若有弟子住于母胎正迄十二个月，适逢大结夏安居（mahāpavāraṇa）时出生，自此计算到下一次十五个月大结夏之前，该弟子可超越前述期间受比诵戒。依此因缘，弟子可知年龄增减之推断。
Porāṇakattherā pana ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādenti, taṃ kasmāti? Vuccate – ekasmiṃ vasse cha cātuddasikauposathā honti. Iti vīsatiyā vassesu cattāro māsā parihāyanti. Rājāno tatiye tatiye vasse vassaṃ ukkaḍḍhanti. Iti aṭṭhārasasu vassesu cha māsā vaḍḍhanti, tato uposathavasena parihīne cattāro māse apanetvā dve māsā avasesā honti, te dve māse gahetvā vīsativassāni paripuṇṇāni hontīti nikkaṅkhā hutvā nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipade upasampādenti. Ettha pana yo pavāretvā vīsativasso bhavissati, taṃ sandhāya ‘‘ekūnavīsativassa’’nti vuttaṃ. Tasmā yo mātukucchismiṃ dvādasamāse vasi, so ekavīsativasso hoti. Yo sattamāse vasi, so sattamāsādhikavīsativasso. Chamāsajāto pana na jīvati.
古长老中，若有比库尼欲于二十九岁时于出家满月圆日超过修行日而受具足戒，是为何故？答曰：一岁中有十四次的僧众守八关斋戒日，故在二十年中减去四个月。王者于第三年又提升一年。二十八年中添增六个月，自此以守斋戒计减去四个月后剩余二个月。此二月并入二十年，故二十年完整。如此计数故，若有人将二十九岁归为「二十九岁未满」，便称为「十九岁未满」。若于第十二个月离开母胎，即为二十岁未满；若生于第七个月者，即为超过七个月的二十岁未满。胎死七月者则不活。
§406
406.Anāpatti ūnavīsativassaṃ paripuṇṇavīsativassasaññīti ettha kiñcāpi upasampādentassa anāpatti, puggalo pana anupasampannova hoti. Sace pana so dasavassaccayena aññaṃ upasampādeti, tañce muñcitvā gaṇo pūrati, sūpasampanno. Sopi ca yāva na jānāti, tāvassa neva saggantarāyo na mokkhantarāyo, ñatvā pana puna upasampajjitabbaṃ. Sesaṃ uttānameva.
406. 关于未满二十九岁完成二十岁具足戒之说，此处无任何受具足戒之非罪过，然而此人为未受具足戒者。若以十年为限再受他戒，此人须放弃旧戒以补满戒团，称为复具戒。此人仍不知此理，则无升天亦无堕地狱，当知应再次受戒。以上为至高解释。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, · 三起源——作为、想解脱、有心、除施设、身业，
Vacīkammaṃ, ticittaṃ, tivedananti.
言语行为，三心，三苦是也。
Ūnavīsativassasikkhāpadaṃ pañcamaṃ. · 未满二十岁学处为第五。
6. Theyyasatthasikkhāpadavaṇṇanā六、伴盗贼学处之解释
§407
407. Chaṭṭhe – paṭiyālokanti sūriyālokassa paṭimukhaṃ; pacchimadisanti attho. Kammiyāti suṅkaṭṭhāne kammikā.
407.“第六”，谓日光之正面，“西方”是说其意义。“业”即于闹处作业者也。
§409
409.Rājānaṃ vā theyyaṃ gacchantīti rājānaṃ vā thenetvā vañcetvā rañño santakaṃ kiñci gahetvā idāni na tassa dassāmāti gacchanti.
409.“王者或临行”，即放逐王者，令其离弃王权所持之物，如今不显于其上。
§411
411.Visaṅketenāti kālavisaṅketena divasavisaṅketena ca gacchato anāpatti. Maggavisaṅketena pana aṭavivisaṅketena vā āpattiyeva. Sesamettha bhikkhunivagge vuttanayattā uttānatthameva. Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
411.“不安者”谓时间上不安与日子上不安。突入道路不安即为犯戒。此义在比库尼门有高明论述。所谓扰乱者，为身心扰乱，包含身、语、意之扰乱，即行为、解脱见、察觉、思惟、应答、身体行为、语言行为、三心及苦痛之类。
Theyyasatthasikkhāpadaṃ chaṭṭhaṃ. · 伴盗贼学处为第六。
7. Saṃvidhānasikkhāpadavaṇṇanā七、约定学处之解释
§412
412. Sattame – padhūpento nisīdīti pajjhāyanto attānaṃyeva paribhāsanto nisīdi. Nāyyo so bhikkhu maṃ nippātesīti ayyo ayaṃ bhikkhu maṃ na nikkhāmesi; na maṃ gahetvā agamāsīti attho. Sesamettha bhikkhuniyā saddhiṃ saṃvidhānasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.
第四百一十二条 第七条 「padhūpento nisīdīti」意为盘腿而坐，正念观照自身，端正坐姿。此处指「坐下」。对于一个比库来说，劝诫其不要离开我，此比库将不会离弃我，亦不会携带我而来，此意旨在说明比库之间的正当行为规范。和比库尼共处时，在团体戒律中就应了解此说法。此即是说，住持由一起共处所现的上下关系如出一辙。
Saṃvidhānasikkhāpadaṃ sattamaṃ. · 同意学处第七
8. Ariṭṭhasikkhāpadavaṇṇanā8. 阿利德学处注释
§417
417. Aṭṭhame – gaddhe bādhayiṃsūti gaddhabādhino; gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa gijjhaghātakakulappasutassāti attho.
第八则——「为驴病所苦」者，即患驴病之人；先祖患有驴病者，称为「驴病之先」，此即指该驴病先祖——出身于以猎杀秃鹫为业之家族——之意。
Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyakammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti tāvadeva, na tato paraṃ. Sañcicca āpannā āpattiyo āṇāvītikkamantarāyikā nāma, tāpi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā na deseti vā tāvadeva, na tato paraṃ.
「造成升天与解脱之障碍」者，称为「障碍法」。此类障碍依业障、烦恼障、果报障、诽谤障、违令障，共分五种。其中，五无间业称为「业障」。同样，污辱比库尼之业亦属其中，然此业仅障碍解脱，不障碍升天。邪见决定法称为「烦恼障」。般哒咖、畜生道众生、两性人之结生法称为「果报障」。诽谤圣者称为「诽谤障」，然此障碍仅至向圣者忏悔为止，过此则不复为障。故意所犯之罪称为「违令障」，此障亦仅至仍自称比库身份、或尚未出罪、或尚未发露忏悔之时为止，过此则不复为障。
Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – ‘‘ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti, bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthirūpā…pe… itthiphoṭṭhabbā eva na vaṭṭanti, etepi vaṭṭantī’’ti. Evaṃ rasena rasaṃ saṃsanditvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ ghaṭento viya sāsapena saddhiṃ sineruṃ upasaṃharanto viya pāpakaṃ diṭṭhigataṃ uppādetvā ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto bhabbapuggalānaṃ āsaṃ chindanto jinassa āṇācakke pahāramadāsi. Tenāha – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.
此处叙说某比库多闻善说，熟知世法障碍，但对律学尚不精通，对戒律违犯一知半解，于是暗中思忖：「这些在家人虽受五欲，初果、二果、三果皆得，且比库也能观察微妙之色，触觉清净之物如绳索等，生活皆有自由，为何女性之色欲与男性之色欲不同，男性之欲反而受限？」由此生疑惑，混合对性欲的喜欢与厌恶，犹如用巨爪掐住微细丝线，辛苦束缚止息恶见，诞生错误见，遂产生诸多恶业与執著，断绝意乐与胜解。结论为：「如世尊所说佛法，即依此义理者吾等当知。」
Aṭṭhikaṅkalūpamātiādimhi aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhenāti ayamettha saṅkhepo. Vitthāro pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. 1.234 ādayo; 2.42 ādayo) gahetabbo. Evaṃ byākhoti evaṃ viya kho. Sesamettha pubbe vuttanayattā uttānameva.
各类疥癣肿病如：骨疥病表现为骨头疼痛。肌肉疥肿为肉带肿胀，多见。三叶疥肿为沟槽形式。黑斑疥肿属于大范围疼痛。睡眠疥肿为一侧附加症。乞讨疥肿为短暂性病。树果疥肿为肢体肿胀。皮肤疥肿为深度咬伤。针状疥肿表现为皮肤钻刺。气泡疥肿为瘙痒恐惧反应。此为概要，详细将在中部经文注中展开。以上为先前所述，今复详细解释。
Samanubhāsanasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
「Samanubhāsanasamuṭṭhānaṃ」指身、语、意三业所起一切诸法，包括无为、认知解脱、意蕴、世间荣辱、身业、语业、不善心及苦感受等。此是佛法观照三业所现现象之总称。
Ariṭṭhasikkhāpadaṃ aṭṭhamaṃ. · 阿利德学处第八
9. Ukkhittasambhogasikkhāpadavaṇṇanā9. 与被举者共住学处注释
§424-5
424-5. Navame – akaṭānudhammenāti anudhammo vuccati āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā dhammena vinayena satthusāsanena ukkhittakassa anulomavattaṃ disvā katā osāraṇā; so osāraṇasaṅkhāto anudhammo yassa na kato, ayaṃ akaṭānudhammo nāma, tādisena saddhinti attho. Tenevassa padabhājane ‘‘akaṭānudhammo nāma ukkhitto anosārito’’ti vuttaṃ.
第四百二十四至四百二十五条。第九条——“非违犯者”的含义是指不违犯之律仪。此指因过失未显、不故意作恶见、不违背戒律法义、未违教诫戒律、未逆顺三宝教法者，均称为非违犯。依此义理，律文中说“非违犯者谓逆顺俱未为，则称非违犯。”
Deti vā paṭiggaṇhāti vāti ekapayogena bahumpi dadato vā gaṇhato vā ekaṃ pācittiyaṃ. Vicchinditvā vicchinditvā dentassa ca gaṇhantassa ca payogagaṇanāya pācittiyāni . Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
“给予”与“接受”者，指依法一次或多次，给与或接受一项悔过罪。每次断戒，给者与受者均须计数悔过罪。此处“大致如上所说。”三种断戒行为包括：行为（身体之业）、对境识解脱（想知解脱）、心念之行为、语言过失、三心行为、三重苦。
Ukkhittasambhogasikkhāpadaṃ navamaṃ. · 与被举者共住学处第九
10. Kaṇṭakasikkhāpadavaṇṇanā10. 刺学处注释
§428
428. Dasame – diṭṭhigataṃ uppannanti ariṭṭhassa viya etassāpi ayoniso ummujjantassa uppannaṃ. Nāsetūti ettha tividhā nāsanā – saṃvāsanāsanā, liṅganāsanā, daṇḍakammanāsanāti. Tattha āpattiyā adassanādīsu ukkhepanā saṃvāsanāsanā nāma. ‘‘Dūsako nāsetabbo (pārā. 66) mettiyaṃ bhikkhuniṃ nāsethā’’ti (pārā. 384) ayaṃ liṅganāsanā nāma. ‘‘Ajjatagge te āvuso samaṇuddesa na ceva so bhagavā satthā apadisitabbo’’ti ayaṃ daṇḍakammanāsanā nāma. Ayaṃ idha adhippetā. Tenāha – ‘‘evañca pana bhikkhave nāsetabbo…pe… vinassā’’ti. Tattha carāti gaccha. Pireti para amāmaka. Vinassāti nassa; yattha te na passāma, tattha gacchāti.
第四百二十八条。第十条——“执见障碍”者，如同恶者，心起愚昧不正之分别。如“灭除”的含义，有三种灭除：受染灭除、标志灭除、惩罚灭除。于过失中未显等称为受染灭除。比库尼律中说：“犯罪者应当灭除。”谓此为标志灭除。又言“今日众人及世尊亦不可宣说罪人”，谓此为惩罚灭除。此处以此三者为上义。又说“如是，憍萨们，应当灭除……灭失”，此中“行”意为去、远离。
§429
429.Upalāpeyyāti saṅgaṇheyya. Upaṭṭhāpeyyāti tena attano upaṭṭhānaṃ kārāpeyya. Sesaṃ ariṭṭhasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhīti.
第四百二十九条。应谨慎、不执着者，应维持自身应修护之事。余下内容诸不善戒律，亦如前说，应当此等依律明辨而行。
Kaṇṭakasikkhāpadaṃ dasamaṃ. · 刺学处第十。
Samatto vaṇṇanākkamena sappāṇakavaggo sattamo. · 依注释次第，有生命品第七完毕。
8. Sahadhammikavaggo
第八章 同法品
1. Sahadhammikasikkhāpadavaṇṇanā一、同法学处注释
§434
434. Sahadhammikavaggassa paṭhamasikkhāpade – etasmiṃ sikkhāpadeti etasmiṃ sikkhāpade yaṃ vuttaṃ, taṃ na tāva sikkhissāmi. Āpatti pācittiyassāti ettha pana vācāya vācāya āpatti veditabbā. Sikkhamānena bhikkhave bhikkhunāti ovādaṃ sirasā sampaṭicchitvā sikkhitukāmeneva hutvā ājānitabbañceva pucchitabbañca upaparikkhitabbañca. Sesamettha dubbacasikkhāpade vuttanayeneva padatthato veditabbaṃ. Vinicchayato uttānameva.
第四百三十四条。同法品第一戒律——所谓此戒，是指此戒中所说尚未修习之戒。对于过失，应当逐词逐句体认过失所在。对于沙玛内拉及比库尼，应当按劝诫诚心奉行。如有不明处，应当问询、考察。余下内容，关于难治恶戒之第八戒，亦应按律文含义详察理解。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种起著——行为，心念的放逸，意念聚集，世间的过失，身体的行为，言语的行为，不善的心，及痛苦受苦。
Sahadhammikasikkhāpadaṃ paṭhamaṃ. · 同法学处第一。
2. Vilekhanasikkhāpadavaṇṇanā二、涂抹学处注释
§438
438. Dutiye – vinayakathaṃ kathetīti vinayakathā nāma kappiyākappiyaāpattānāpattisaṃvarapahānapaṭisaṃyuttakathā, taṃ katheti. Vinayassa vaṇṇaṃ bhāsatīti vinayassa vaṇṇo nāma pañcannampi sattannampi āpattikkhandhānaṃ vasena mātikaṃ nikkhipitvā padabhājanena vaṇṇanā, taṃ bhāsati. Vinayapariyattiyā vaṇṇaṃ bhāsatīti vinayaṃ pariyāpuṇantānaṃ vinayapariyattimūlakaṃ vaṇṇaṃ guṇaṃ ānisaṃsaṃ bhāsati. Vinayadharo hi vinayapariyattimūlake pañcānisaṃse chānisaṃse sattānisaṃse aṭṭhānisaṃse navānisaṃse dasānisaṃse ekādasānisaṃse ca labhati te sabbe bhāsatīti attho. Katame pañcānisaṃse labhatīti? Attano sīlakkhandhasuguttiādike . Vuttañhetaṃ –
第四百三十八条第二款——论律仪的说法，即称为律仪说法，是关于分别善恶行为、过失及对过失的约束与舍弃之关联的论述，即所谓说法。论述律仪之性质，律仪之性质指的是，对于五种及七种过失类的统摄之一，作为范畴系统予以说明。这即谓之说明。通过律仪的学问说法，语论涵盖律仪修习的根本性质、资质和条件。持守律仪者，确立律仪而得五种、六种、七种、八种、九种、十种、十一种辅助资质，依此皆归于语论。这即其义。所谓获得五种辅助资质者，为自身戒行方面的如法严护等。以下开示——
‘‘Pañcime, bhikkhave, ānisaṃsā vinayadhare puggale – attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hotī’’ti (pari. 325).
『比库们，持戒者在五种辅助资质中，护持自身戒行周密，得以防护，得到安宁，免于烦恼侵扰，熟练于众僧中安住，恪守教法，胜义修持，故名持戒者。』（律相传第325条）
Kathamassa attano sīlakkhandho sugutto hoti surakkhito? Idhekacco bhikkhu āpattiṃ āpajjanto chahākārehi āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti.
自身戒行如何得以周密护持安稳？有时，比库犯过失时，以六种情况犯过失——不洁行为、无知行为、烦恼行为、不合适行为及视为合适行为、不合适视为合适行为、戒正止息等。
Kathaṃ alajjitāya āpattiṃ āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti. Vuttampi cetaṃ –
怎样犯不洁行为过失？在知悉不合适性质后，心怀傲慢而放逸退失。又有论语说——
‘‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;
『积聚后犯过失，犯过失又隐藏不露；
Agatigamanañca gacchati, ediso vuccati alajjipuggalo’’ti. (pari. 359);
迷失去向也被称为无耻人。
Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti; evaṃ aññāṇatāya āpajjati.
如何陷于无知？无知之人愚笨糊涂，不知当作之事与不当作之事，错作应作之事，故以无知而堕落。
Kathaṃ kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyañce kattabbaṃ siyā, akappiyañce na kattabbaṃ, ayaṃ pana ‘‘vaṭṭatī’’ti madditvā vītikkamatiyeva; evaṃ kukkuccapakatatāya āpajjati.
如何陷于懊恼和忏悔？因纠结于可行与不可行之事，询问戒律持守者，若是可行便应作，不可行便不可作。因这因缘产生烦恼，放纵散逸，故以懊恼忏悔而堕落。
Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ sūkaramaṃsanti khādati, dīpimaṃsaṃ migamaṃsanti khādati, akappiyabhojanaṃ kappiyabhojananti bhuñjati, vikāle kālasaññāya bhuñjati, akappiyapānakaṃ kappiyapānakanti pivati; evaṃ akappiye kappiyasaññitāya āpajjati.
如何在不可行事上抱有可行的错觉？如食猪肉误认为食牛肉，或食鹿肉误认为食野兽肉，将不可行食视为可行食，或误认为非时饮料为可时饮料而饮用，故以不可行误识可行而堕落。
Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ acchamaṃsanti khādati, migamaṃsaṃ dīpimaṃsanti khādati, kappiyabhojanaṃ akappiyabhojananti bhuñjati, kāle vikālasaññāya bhuñjati, kappiyapānakaṃ akappiyapānakanti pivati; evaṃ kappiye akappiyasaññitāya āpajjati.
如何在可行事上抱有不可行的错觉？如食猪肉误认为不可食，食鹿肉误认为不可食，将可行食视为不可行食，或误认为时饮料为不可时饮料而饮用，故以可行误识不可行而堕落。
Kathaṃ satisammosāya āpajjati? Sahaseyyacīvaravippavāsabhesajjacīvarakālātikkamanapaccayā āpattiñca satisammosāya āpajjati; evamidhekacco bhikkhu imehi chahākārehi āpattiṃ āpajjati.
如何陷于戒律不净而受错责？因强占他人卧具衣服、不守斋戒、不净饮食衣服或越时使用衣物，而堕染污戒失戒责，故偶尔有比库因这些六种所形而犯戒而受戒法责罚。
Vinayadharo pana imehi chahākārehi āpattiṃ nāpajjati. Kathaṃ lajjitāya nāpajjati? So hi ‘‘passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī’’ti imaṃ parūpavādaṃ rakkhantopi nāpajjati; evaṃ lajjitāya nāpajjati. Sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti. Tato –
但持律者在这六种形态中不犯戒。如何由于羞耻心而不犯戒？因为他心中念言：『看啊，这种行为明知是应许和不应许的，犯戒乃是犯戒的过失』，即使别人诬蔑他，他亦不犯戒；如是由于羞耻而不犯戒。即便突然犯戒，他亦说法导人，起身离去，随法而住，清净而立。然后——
‘‘Sañcicca āpattiṃ na āpajjati, āpattiṃ na parigūhati;
『虽然积累了戒罪，但并不犯戒，不隐匿戒罪；
Agatigamanañca na gacchati, ediso vuccati lajjipuggalo’’ti. (pari. 359)
亦不离正道，此人称为有羞耻心的人』。 (巴利律集 359)
Imasmiṃ lajjibhāve patiṭṭhitova hoti.
在此，因存有羞耻心而立地不犯戒。
Kathaṃ ñāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyameva karoti, akappiyaṃ na karoti; evaṃ ñāṇatāya nāpajjati.
如何因智慧而不犯戒？他了知应许与不应许，因此只作应许，不作不应许；如是因智慧而不犯戒。
Kathaṃ akukkuccapakatatāya nāpajjati? So hi kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ āpattiṃ anāpattiñca oloketvā kappiyañce hoti karoti, akappiyañce na karoti; evaṃ akukkuccapakatatāya nāpajjati.
如何因无嗔恚心而不犯戒？他依据应许与不应许观察嗔恚生起之境界，观照谨慎等差，辨别藏食、副食和主食，辨识戒罪、彼戒罪及非戒罪，则作应许而不作不应许；如是因无嗔恚心而不犯戒。
Kathaṃ akappiyādisaññitāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti; suppatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahākārehi āpattiṃ nāpajjati. Āpattiṃ anāpajjanto akhaṇḍasīlo hoti parisuddhasīlo; evamassa attano sīlakkhandho sugutto hoti surakkhito.
何故谓不善等见不生于彼？盖彼知所可所不可，故于不可处不生可见，于可处不生不可见；彼具正念，成立明了，应当持持，所应变变。依此六种形态不致过失。若不致过失者，必为无间清净、清净戒德者；如是其戒法轮具足而清明，受护守持。
Kathaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū ‘‘asukasmiṃ kira vihāre vinayadharo vasatī’’ti dūratopi tassa santikaṃ āgantvā kukkuccaṃ pucchanti, so tehi katassa kammassa vatthuṃ oloketvā āpattānāpattigarukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti; evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.
彼等如何除却懊恼？比库间或于三界国土及偏远乡村生忧愁者，询之言‘彼处迦叶比库乃有律持宿’，其人即使远赴彼方，亲近其所，探问苦由，详审其所作业，究辨过失轻重，以此为差别，遣恶令止，由说法行者传令，振兴设立清净行处；如是彼等忧愁者得安稳除害。
Visārado saṅghamajjhe voharatīti avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? ‘‘Evaṃ kathentassa doso hoti; evaṃ na doso’’ti ñatvā kathanato.
觉律持者在僧中行时，无律持者对其言语恐惧即卸身意；律持者则无此忧。何以故？盖彼知‘对彼言恶乃恶，无恶也’故由知言。
Paccatthike sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma – attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhummajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye vā panaññepi dussīlā pāpadhammā, sabbe te attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā parūpahāraaññāṇakaṅkhāparavitaraṇādivādā mahāsaṅghikādayo ca abuddhasāsanaṃ ‘‘buddhasāsana’’nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.
『以正由佛法意说存藏』此中所谓正由有他者与自他者二种。其时犹然比库及频婆罗樹族终末缘由纷扰者载，属自他者。若有恶行恶法之人，悉是自他者。反之恶逆异见，恶诽佛比库，祈除识断劝导彼众之大圣众等视为无佛法称为佛法者，属他法者。彼等尽管异论互难不能以合理言辞立不善法，如是正由存藏。
Saddhammaṭṭhitiyāpaṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tepiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaṅgaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca phalāni cāti ayaṃ adhigamasaddhammo nāma.
谓以正法立行者也。此中有三种圣法诠习体得法。其一名曰典籍，谓佛说之言为正法。三石斛十八闭藏、两大藏经此为行法正理。四圣道果，名为实践智理。
Tattha keci therā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) iminā suttena ‘‘sāsanassa pariyatti mūla’’nti vadanti. Keci therā ‘‘ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti (dī. ni. 2.214) iminā suttena ‘‘sāsanassa paṭipattimūla’’nti vatvā ‘‘yāva pañca bhikkhū sammā paṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī’’ti āhaṃsu. Itare pana therā pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī’’ti āhaṃsu. Sace pañca bhikkhū cattāri pārājikāni rakkhaṇakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggaṃ gaṇaṃ pūretvā majjhime janapadepi upasampadaṃ karissanti, etenupāyena vīsativaggagaṇaṃ saṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuḍḍhiṃ virūḷhiṃ vepullaṃ gamayissanti. Evamayaṃ vinayadharo tividhassāpi saddhammassa ciraṭṭhitiyā paṭipanno hotīti evamayaṃ vinayadharo ime tāva pañcānisaṃse paṭilabhatīti veditabbo.
有比库曰：“阿难！我所说法律显著者，恒以我为师。”引言称为“教法诠习根本”。亦有比库曰：“若比库们正行洁净，则圣者现于世。”此言称为“教法实践根本”，又云：“若五比库正行四巴拉基守护，彼当授学出家，于他乡次第具满团体，于本地亦复出家，如是补足廿团体，修成自身功德，使教法增长广大昌盛也。”是谓律持者虽三种，亦以正法永存而修行。应知律持者此得于五种条件。
Katame cha ānisaṃse labhatīti? Tassādheyyo uposatho, pavāraṇā, saṅghakammaṃ, pabbajjā, upasampadā, nissayaṃ deti sāmaṇeraṃ upaṭṭhāpeti.
何者为六种因缘所得？依此可知，戒期、请罪、僧团法事、出家、具足戒、资具这些因缘赋予沙玛内拉，照护其道。
Ye ime cātuddasiko, pannarasiko, sāmaggiuposatho, saṅghe uposatho, gaṇe puggale uposatho, suttuddeso, pārisuddhi, adhiṭṭhānauposathoti nava uposathā, sabbe te vinayadharāyattā.
这些十四种、十五种戒期，和和合合戒期、僧中戒期、同行众戒期，经文授戒、净戒、断然戒期共九戒期，皆属持戒者所依。
Yāpi ca imā cātuddasikā pannarasikā, sāmaggipavāraṇā, saṅghe pavāraṇā gaṇe puggale pavāraṇā, tevācikā, dvevācikā, samānavassikā pavāraṇāti nava pavāraṇāyo, tāpi vinayadharāyattā eva, tassa santakā, so tāsaṃ sāmī.
又这十四种、十五种戒期，和合请罪、僧中请罪、同行众请罪，三日一请罪、两日一请罪、同年请罪共九请罪，也皆属于持戒者所依，此为其依止是其主人。
Yānipi imāni apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti cattāri saṅghakammāni, tāni vinayadharāyattāni.
又此不可依、不定业、不定第二业、不定第四业这四种僧团法事，皆是持戒者所依。
Yāpi cāyaṃ upajjhāyena hutvā kulaputtānaṃ pabbajjā ca upasampadā ca kātabbā, ayampi vinayadharāyattāva. Na hi añño dvipiṭakadharopi etaṃ kātuṃ labhati. So eva nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti. Añño neva nissayaṃ dātuṃ labhati, na sāmaṇeraṃ upaṭṭhāpetuṃ. Sāmaṇerūpaṭṭhānaṃ paccāsīsanto pana vinayadharassa santike upajjhaṃ gāhāpetvā vattapaṭipattiṃ sādituṃ labhati. Ettha ca nissayadānañceva sāmaṇerūpaṭṭhānañca ekamaṅgaṃ.
此外，作为导师应当为家子承行出家与具戒，此亦为持戒者所依。无论是他律藏者或律藏外人皆不得为此。导师是为赐资具、护持沙玛内拉者。其他人既不能赐具也不能护持沙玛内拉。虽有护持者已受律藏依所，但导师亲授护持戒体，导师与弟子勉行戒律，此为所依。于此，赐资具与护持戒体即为一事。
Iti imesu chasu ānisaṃsesu ekena saddhiṃ purimā pañca cha honti, dvīhi saddhiṃ satta, tīhi saddhiṃ aṭṭha, catūhi saddhiṃ nava, pañcahi saddhiṃ dasa, sabbehi petehi saddhiṃ ekādasāti evaṃ vinayadharo puggalo pañca cha satta aṭṭha nava dasa ekādasa ca ānisaṃse labhatīti veditabbo. Evaṃ bhagavā ime ānisaṃse dassento vinayapariyattiyā vaṇṇaṃ bhāsatīti veditabbo.
如此可知，于此六种因缘中，单独前五者即五种，合二为七，合三为八，合四为九，合五为十，合六为十一。持戒弟子因此可得五、七、八、九、十、十一种因缘。世尊显示此因缘，持戒律者当知其义并详述其事理。
Ādissaādissāti punappunaṃ vavatthapetvā visuṃ visuṃ katvā. Āyasmato upālissa vaṇṇaṃ bhāsatīti vinayapariyattiṃ nissāya upālittherassa guṇaṃ bhāsati thometi pasaṃsati. Kasmā? Appeva nāma mama vaṇṇanaṃ sutvāpi bhikkhū upālissa santike vinayaṃ uggahetabbaṃ pariyāpuṇitabbaṃ maññeyyuṃ, evamidaṃ sāsanaṃ addhaniyaṃ bhavissati, pañcavassasahassāni pavattissatīti.
反复说明“有因必有果”，不断阐述，使之逐渐明白。此乃依托律藏传承而论述，说的是长老伍巴离的美德，颂扬赞叹之意。为什么呢？正因比库们听闻我的解说后，认为应当向伍巴离长老学习律藏、遵守律制、完善律法，才不会使此教法失传，维持五千年的延续，故而如此称赞。
Tedha bahū bhikkhūti te imaṃ bhagavato vaṇṇanaṃ sutvā ‘‘ime kirānisaṃse neva suttantikā na ābhidhammikā labhantī’’ti yathāparikittitānisaṃsādhigame ussāhajātā bahū bhikkhū therā ca navā ca majjhimā ca āyasmato upālissa santike vinayaṃ pariyāpuṇantīti ayamettha attho. Idhāti nipātamattameva.
因此许多比库听闻世尊关于此义的阐述后，心生激励纷纷努力，他们认为即使这些经文不是经文的终结，也未定是律法的唯一经典，但从听闻传承的事实，就坚定不移深入学习守护，使得长期以来众长老、新长老、中间层长老均在伍巴离长老面前完成律法之修持，此即此处所指之义。此只是词组本意而已。
§439-40
439-40.Uddissamāneti ācariyena antevāsikassa uddissamāne, so pana yasmā ācariye attano ruciyā uddisante vā ācariyaṃ yācitvā antevāsikena uddisāpente vā yo naṃ dhāreti, tasmiṃ sajjhāyaṃ karonte vā uddissamāno nāma hoti, tasmā ‘‘uddisante vā uddisāpente vā sajjhāyaṃ vā karonte’’ti padabhājanaṃ vuttaṃ. Khuddānukhuddakehīti khuddakehi ca anukhuddakehi ca. Yāvadevāti tesaṃ saṃvattanamariyādaparicchedavacanaṃ. Idaṃ vuttaṃ hoti – etāni hi ye uddisanti, uddisāpenti sajjhāyanti vā, tesaṃ tāva saṃvattanti yāva ‘‘kappati nu kho, na kappati nu kho’’ti kukkuccasaṅkhāto vippaṭisāro vihesā vicikicchāsaṅkhāto manovilekho ca uppajjatiyeva. Atha vā yāvadevāti atisayavavatthāpanaṃ; tassa saṃvattantīti iminā sambandho, kukkuccāya vihesāya vilekhāya ativiya saṃvattantiyevāti vuttaṃ hoti. Upasampannassa vinayaṃ vivaṇṇetīti upasampannassa santike tassa tasmiṃ vimatiṃ uppādetukāmo vinayaṃ vivaṇṇeti nindati garahati. Sesamettha uttānameva.
439-40。“指出”者，是指师长对住持比库的指正劝诫。住持比库因对师长所喜之处，或请师长指正，或被住持比库请求指出，而不去依止，乃成为带有警戒作用者，俗称“指出”。因此称谓为“指出、劝诫、辅导”。“小类”和“次小类”是指小部律藏中各篇的名称。所谓“至何止”是指约束制度、仪轨礼法的断限分段。此言是说：凡指出、劝诫、辅导者，其行为持续存在，直到“现在做，不做？”这种焦虑、反感、疑惑等心理活动生起方止。又说“至何止”是指对忧烦、嗔恨、厌恶的延续，言语、心念超过适当程度乃至持续存在。所谓“成道僧团律法”的描述，是指修学律法者在住持面前产生的疑难烦恼而成特色曰“律法糟患”。此段的剩余内容仍属于同一话题的确切说明与释义，全文用这种方式讲述。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
三种起因分别是：行为（行）、认知解脱（识见解脱）、心灵的作用（相念）、世间戒除（世俗的净戒）、身体行为、言语行为、恶行心、之苦受。
Vilekhanasikkhāpadaṃ dutiyaṃ. · 涂抹学处第二。
3. Mohanasikkhāpadavaṇṇanā3. 恼害学处注释
§444
444. Tatiye – anvaddhamāsanti anupaṭipāṭiyā addhamāse addhamāse; yasmā pana so uposathadivase uddisiyati, tasmā ‘‘anuposathika’’nti padabhājane vuttaṃ. Uddissamāneti uddisiyamāne . Yasmā pana so pātimokkhuddesake uddisante uddisiyamāno nāma hoti, tasmā ‘‘uddisante’’ti padabhājane vuttaṃ. Yañca tattha āpattiṃ āpannoti tasmiṃ anācāre ciṇṇe yaṃ āpattiṃ āpanno. Yathādhammo kāretabboti aññāṇena āpannattā tassā āpattiyā mokkho natthi, yathā pana dhammo ca vinayo ca ṭhito, tathā kāretabbo. Desanāgāminiñce āpanno hoti, desāpetabbo, vuṭṭhānagāminiñce, vuṭṭhāpetabboti attho. Sādhukanti suṭṭhu. Aṭṭhiṃkatvāti atthikabhāvaṃ katvā; atthiko hutvāti vuttaṃ hoti.
444。在第三种情况下，称为“非斋戒日”（非守斋日）者，是指因当天不为斋戒日而不受戒限。某人在斋戒日时犯戒，就称为违规行为。若在律藏章节的戒条中犯戒，则称该为“指出违犯戒律”。在有戒行为被确定为违法的情形，也即已经受犯戒，依照惯例，若无认知该犯戒行为，则不会被解脱（不除罪）。但若律法和戒律已制定，则须遵守。对传戒教师和受戒者都有相应要求，应当遵循。又称“持戒正确”，意为守护戒法的正当性。
§447
447.Dhammakammetiādīsu mohāropanakammaṃ adhippetaṃ. Sesamettha uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
447。所谓“法门”等，是指由愚昧贪欲诱发的恶业。此乃该主题的综述。三种起因分别是：行为、认知解脱、心灵作用、世俗净戒、身体行为、言语行为、恶心、苦受。
Mohanasikkhāpadaṃ tatiyaṃ. · 恼害学处为第三。
4. Pahārasikkhāpadavaṇṇanā4. 击打学处注释
§449
449. Catutthe – pahāraṃ dentīti ‘‘āvuso pīṭhakaṃ paññapetha, pādadhovanaṃ āharathā’’tiādīni vatvā tathā akarontānaṃ pahāraṃ denti.
第四百四十九条。所谓击打，意指“朋友，应当呈现坐垫，端来洗脚盆”等诸说，是指乃至口头叙述这类事实之后，仍然施行击打者叫做施击。
§451
451.Pahāraṃ deti āpatti pācittiyassāti ettha paharitukāmatāya pahāre dinne sacepi marati pācittiyameva. Pahārena hattho vā pādo vā bhijjati, sīsaṃ vā bhinnaṃ hoti, pācittiyameva. ‘‘Yathāyaṃ saṅghamajjhe na virocati, tathā naṃ karomī’’ti evaṃ virūpakaraṇādhippāyena kaṇṇaṃ vā nāsaṃ vā chindati, dukkaṭaṃ.
第四百五十一条。给予击打构成戒律上的过失，即巴吉帝亚，在此指因欲意击打而给予击打，即便被击者因此而死，也属于巴吉帝亚。如果因击打导致手或脚受伤，或头部破损，也归属于巴吉帝亚。此中义理，如同因憎恶而说“我不让此人在僧团中发光”，进而丧失耳朵或鼻子等，是恶业行为。
§452
452.Anupasampannassāti gahaṭṭhassa vā pabbajitassa vā itthiyā vā purisassa vā antamaso tiracchānagatassāpi pahāraṃ deti, dukkaṭaṃ. Sace pana rattacitto itthiṃ paharati, saṅghādiseso.
第四百五十二条。未受相关戒律限制者，无论是家奴还是出家人，无论男女，即使是末位畜牲，对其实施击打，也属恶业。若心存邪念而击打女性，则属于僧众戒过失。
§453
453.Kenaciviheṭhiyamānoti manussena vā tiracchānagatena vā viheṭhiyamāno. Mokkhādhippāyoti tato attano mokkhaṃ patthayamāno. Pahāraṃ detīti kāyakāyapaṭibaddhanissaggiyānaṃ aññatarena pahāraṃ deti, anāpatti. Sacepi antarāmagge coraṃ vā paccatthikaṃ vā viheṭhetukāmaṃ disvā ‘‘upāsaka, ettheva tiṭṭha, mā āgamī’’ti vatvā vacanaṃ anādiyitvā āgacchantaṃ ‘‘gaccha re’’ti muggarena vā satthakena vā paharitvā yāti, so ce tena pahārena marati, anāpattiyeva. Vāḷamigesupi eseva nayo. Sesamettha uttānameva. Samuṭṭhānādīni panassa paṭhamapārājikasadisāni, idaṃ pana dukkhavedananti.
第四百五十三条。所谓挑衅，是指被人以人形或畜形挑衅。所谓因获释而大胆，是指个人自认已得解脱。给予击打者，此当指以身体强行限制他人自由者的一种击打，不构成戒律过失。即便是在出入通道处看到盗贼或激烈敌人，劝诫说“居士，请止步，不要来”，言语未被听从，该持杖者以杖击打驱赶者，若因击打致死，无过失。此为毒狼狮虎等猛兽之道理。此事如上所述为初犯戒律巴拉基范畴，带来痛苦感受。
Pahārasikkhāpadaṃ catutthaṃ. · 击打学处为第四。
5. Talasattikasikkhāpadavaṇṇanā5. 掌击学处注释
§454
454. Pañcame – talasattikaṃ uggirantīti pahāradānākāraṃ dassetvā kāyampi kāyapaṭibaddhampi uccārenti. Te pahārasamuccitā rodantīti te pahāraparicitā pubbepi laddhapahārattā idāni ca pahāraṃ dassantīti maññamānā rodantīti attho. ‘‘Pahārassa muccitā’’tipi sajjhāyanti, tattha ‘‘pahārassa bhītā’’ti attho.
第四百五十四条。第五者。所谓猛击，即呈现出击打的姿态，同时身体及身体依附物（如衣物）有外显声响者。这类猛击彼此集中，彼等欲哭不已，过去曾有过猛击者，现今这猛击却显露出来，意指彼时彼等认为“被击者得以解脱”，亦即意谓“惧怕这击打者”。
§457
457.Uggirati āpatti pācittiyassāti ettha sace uggiritvā viraddho pahāraṃ deti, avassaṃ dhāretuṃ asakkontassa pahāro sahasā patati, na paharitukāmatāya dinnattā dukkaṭaṃ. Tena pahārena hatthādīsu yaṃkiñci bhijjati, dukkaṭameva.
第四百五十七条。猛烈击打构成戒律上的过失。此处指若因猛烈击打致使跌倒，且击打时无法持稳而猛然落下者，这并非因欲意给予击打而生的巴吉帝亚，乃是因失控落下。若因此击打伤害任何部位，仍应视为恶业。
§458
458.Mokkhādhippāyo talasattikaṃ uggiratīti ettha pubbe vuttesu vatthūsu purimanayeneva talasattikaṃ uggirantassa anāpatti. Sacepi virajjhitvā pahāraṃ deti, anāpattiyeva. Sesaṃ purimasadisameva saddhiṃ samuṭṭhānādīhīti.
458. 解脱犯（Mokkhādhippāyo）被比喻为像椰子树一样高大挺拔。这里所说的，依前文经论中所述，前序弟子若像椰子树那样强健挺拔者，则无犯戒责。即使后来虽然失去光泽，遭遇攻击，也不构成犯戒。最终所说的，与前面所言椰子树整体起伏相同。
Talasattikasikkhāpadaṃ pañcamaṃ. · 掌击学处为第五。
6. Amūlakasikkhāpadavaṇṇanā6. 无根学处注释
§459
459. Chaṭṭhe – anuddhaṃsentīti te kira sayaṃ ākiṇṇadosattā ‘‘evaṃ bhikkhū amhe neva codessanti, na sāressantī’’ti attaparittāṇaṃ karontā paṭikacceva bhikkhū amūlakena saṅghādisesena codenti. Sesamettha terasakamhi amūlakasikkhāpade vuttanayattā uttānameva.
459. 第六戒中称为“不可毁损”（anuddhaṃsenti），指那些自称未受过任何诤责的比库们，心怀自身护持自我之意，却反过来指责他人犯了根本犯戒（saṅghādisesa）。此处解释见三分律中根本犯戒品，言辞完全相同。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
Tisamuṭṭhānaṃ（三种起因）指行为、意念释放、精神状态；涉及世间耻辱及行为：形体行为、言语行为及不善心及痛苦感受。
Amūlakasikkhāpadaṃ chaṭṭhaṃ. · 无根学处为第六。
7. Sañciccasikkhāpadavaṇṇanā7. 故意学处注释
§464
464. Sattame – upadahantīti uppādenti. Kukkuccaṃ upadahati āpatti pācittiyassāti vācāya vācāya āpatti. Anupasampannassāti sāmaṇerassa . Mātugāmena saddhiṃ raho maññe tayā nisinnaṃ nipannaṃ bhuttaṃ pītaṃ, saṅghamajjhe idañcidañca katantiādinā nayena kukkuccaṃ upadahati, vācāya vācāya dukkaṭaṃ. Sesamettha uttānameva. Samuṭṭhānādīnipi amūlakasadisānevāti.
464. 第七戒中“破坏”（upadahantīti）意谓使之发生。以恶意诽谤造成巴吉帝亚（Pācittiya）罪过；此诽谤以言语为手段。未达到初学尼（sikkhamānā）境界。与母亲同住时，秘密进行奸淫，坐卧卧倒，进食饮用等行为出于巴吉帝亚罪。并以言语相续犯恶作罪。其余罪状详见前文，此中亦同类似根本犯戒等条文。
Sañciccasikkhāpadaṃ sattamaṃ. · 故意学处为第七。
8. Upassutisikkhāpadavaṇṇanā8. 窃听学处注释
§471
471. Aṭṭhame – adhikaraṇajātānanti etehi bhaṇḍanādīhi uppannavivādādhikaraṇānaṃ. Upassutinti sutisamīpaṃ; yattha ṭhatvā sakkā hoti tesaṃ vacanaṃ sotuṃ, tatthāti attho. Gacchati āpatti dukkaṭassāti ettha padavāre padavāre dukkaṭaṃ. Mantentanti aññena saddhiṃ aññasmiṃ mantayamāne; ‘‘mantente’’ti vā pāṭho, ayamevattho.
471. 第八戒涉及“争议案”（adhikaraṇajātāni），这些是因争吵纷争等事所产生的纠纷案件。听闻（upassuti）意为近距耳际所闻；在此指能止于此处的教法言辞。戒律中称“有罪”指逐条论述逐条犯戒。所谓“谋议”（mantentanti）即指相互商议，彼此协商的含义；此处“谋议”作为用语，是本条含义。
§473
473.Vūpasamissāmīti upasamaṃ gamissāmi, kalahaṃ na karissāmi. Attānaṃ parimocessāmīti mama akārakabhāvaṃ kathetvā attānaṃ mocessāmi. Sesamettha uttānameva.
「我将平息」者，即「我将趋向寂止」，谓「我将不起争论」。「我将解脱自身」者，谓「我将说明自己并非当事者，从而解脱自身」。其余此处文义已明。
Theyyasatthasamuṭṭhānaṃ – kāyacittato kāyavācācittato ca samuṭṭhāti, siyā kiriyaṃ sotukāmatāya gamanavasena, siyā akiriyaṃ ṭhitaṭṭhānaṃ āgantvā mantayamānānaṃ ajānāpanavasena, rūpiyaṃ aññavādakaṃ upassutīti imāni hi tīṇi sikkhāpadāni ekaparicchedāni, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
『Theyyasatthasamuṭṭhānaṃ』者，谓由身、意对身语意三者起生。或为行为出行之故，或为不行持、止立之处，或为无知而自迷惑。此中包含三种修行戒律：觉知解脱、心行摄持、世间违犯；身业、语业、不善心行，以及苦受。
Upassutisikkhāpadaṃ aṭṭhamaṃ. · 窃听学处为第八。
9. Kammapaṭibāhanasikkhāpadavaṇṇanā9. 甘马拒绝学处之解释
§474
474. Navame – sace ca mayaṃ jāneyyāmāti sace mayaṃ jāneyyāma; cakāro pana nipātamattameva. Dhammikānanti dhammena vinayena satthusāsanena katattā dhammā etesu atthīti dhammikāni; tesaṃ dhammikānaṃ catunnaṃ saṅghakammānaṃ. Khiyyati āpatti pācittiyassāti ettha vācāya vācāya pācittiyaṃ . Sesaṃ uttānameva. Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
第474节『Navame』，谓若我们能够知晓，则称『若知』；此处言为词尾细节。所谓『法者』，即由法、律、世尊教法所造之法，言此中有四法僧行为。所谓『堕落』，系指过失、惩戒，此处多指语业之惩戒。『三起』乃分别指出行为、觉知解脱、心行摄持、世间违犯，身业、语业、不善心行及苦受。
Kammapaṭibāhanasikkhāpadaṃ navamaṃ. · 甘马拒绝学处为第九。
10. Chandaṃadatvāgamanasikkhāpadavaṇṇanā10. 不给欲而去学处之解释
§481
481. Dasame – vatthu vā ārocitanti codakena ca cuditakena ca attano kathā kathitā, anuvijjako sammato, ettāvatāpi vatthumeva ārocitaṃ hoti. Sesamettha uttānameva.
第481节『Dasame』，谓以主题名之，以示表明此为以刺激、催促自身而谈及之事，由此得名主题。此处仍沿用前文结构，后续解释保持一致。
Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ , akusalacittaṃ, dukkhavedananti.
『Dhuranikkhepasamuṭṭhānaṃ』者，谓由身语意三者起生，无论行止，包含觉知解脱、心行摄持、世间违犯，及身业、语业、不善心行、苦受等诸因缘。
Chandaṃ adatvā gamanasikkhāpadaṃ dasamaṃ. · 不给欲而去学处为第十。
11. Dubbalasikkhāpadavaṇṇanā11. 弱者学处之解释
§484
484. Ekādasame – yathāmittatāti yathāmittatāya; yo yo mitto, tassa tassa detīti vuttaṃ hoti. Esa nayo sabbapadesu. Sesaṃ ujjhāpanakādīsu vuttanayattā uttānatthameva.
第484节『Ekādasame』，谓依诚实友谊之原则，人与人间彼此为友，互以诚待，故称『以诚为友』。此理普适四方。其他如劝戒、劝勉等都置于本节主题开头，随文详述。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ akusalacittaṃ, dukkhavedananti.
『Tisamuṭṭhānaṃ』者，谓身业、觉知解脱、心行摄持、世间违犯，以及身业、语业、不善心行与苦受，诸种缘起因缘俱集。
Dubbalasikkhāpadaṃ ekādasamaṃ. · 弱者学处为第十一。
12. Pariṇāmanasikkhāpadavaṇṇanā12. 回向学处注释
§489
489. Dvādasame – yaṃ vattabbaṃ siyā, taṃ sabbaṃ tiṃsake pariṇāmanasikkhāpade vuttanayameva. Ayameva hi viseso – tattha attano pariṇāmitattā nissaggiyaṃ pācittiyaṃ, idha puggalassa pariṇāmitattā suddhikapācittiyanti.
第489条 第十二法则——所应贯彻者，即全体三十条训戒法的规定。此处所别具之处在于：由于其自身的顺行性，属于尼萨吉亚巴吉帝亚戒；而依个人的顺行性，则称为净戒巴吉帝亚。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
三种起心行——业、识之解脱、意念——为净缚、身业、语业、不善之心、剧烈痛苦等意。
Pariṇāmanasikkhāpadaṃ dvādasamaṃ. · 回向学处为第十二。
Samatto vaṇṇanākkamena sahadhammikavaggo aṭṭhamo. · 依注释次第，共住品第八完毕。
9. Ratanavaggo
第九分 珠宝品
1. Antepurasikkhāpadavaṇṇanā1. 内宫学处注释
§494
494. Rājavaggassa paṭhamasikkhāpade – orakoti parittako. Uparipāsādavaragatoti pāsādavarassa uparigato. Ayyānaṃ vāhasāti ayyānaṃ kāraṇā; tehi jānāpitattā jānāmīti vuttaṃ hoti.
第494条 王族品第一训戒——“护卫边境”称为“城堡守护”；“上行过塔”是指塔上的上层。 “车驾”乃车轮之意；其故为车轮者，称为司机。此义以知方便之理而名曰“知”。
§497
497.Pitaraṃ patthetīti antaraṃ passitvā ghātetuṃ icchati. Rājantepuraṃ hatthisammaddantiādīsu hatthīhi sammaddo etthāti hatthisammaddaṃ; hatthisambādhanti attho. Assarathasammaddapadepi eseva nayo. ‘‘Sammatta’’nti keci paṭhanti, taṃ na gahetabbaṃ. ‘‘Rañño antepure hatthisammadda’’ntipi pāṭho, tattha hatthīnaṃ sammaddaṃ hatthisammaddanti attho, rañño antepure hatthisammaddo atthīti vuttaṃ hoti. Esa nayo sesapadesupi. Rajanīyānīti tasmiṃ antepure edisāni rūpādīni.
第497条 欲刺杀父者，意欲用剑伤害。所谓“君王宫城中象群乱动”等，象之群聚动者，意指打斗，即象群闹争。此与马车争斗等意相同。部分读法作“清醒”，此不可取。读作“君王宫城中象群争斗”，即象群之争斗也，宫城中发生此象群争斗之意。此义谓续语。所谓“王宫之内”，指宫城内诸种形状等事。
§498
498.Muddhāvasittassāti muddhani avasittassa. Anikkhanto rājā itoti anikkhantarājakaṃ, tasmiṃ anikkhantarājake; sayanighareti attho. Ratanaṃ vuccati mahesī, niggatanti nikkhantaṃ, aniggataṃ ratanaṃ itoti aniggataratanakaṃ, tasmiṃ aniggataratanake; sayanighareti attho. Sesamettha uttānameva.
第498条 “泥土筑墙”之意为以泥土筑成围墙。所谓“王不在座”，指“非王坐处”，即不在座位上。所谓“宝石”，意为“王后”；“出入”意为“进出”、“有无”；“无出入之宝石”，即宝石王后，住于寝宫内。以上皆此义。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
咖提那集会——此语由身体、语言与心意三者共同产生，意指行为的做和不做，非断见之事，非心所导之事，乃是由名称虚构而成，包含身体行为、语行为和三种心意，产生强烈痛感。
Antepurasikkhāpadaṃ paṭhamaṃ. · 内宫学处为第一。
2. Ratanasikkhāpadavaṇṇanā2. 宝物学处注释
§502-3
502-3. Dutiye – vissaritvāti pamussitvā. Puṇṇapattaṃ nāma satato pañca kahāpaṇā. Kyāhaṃ karissāmīti kiṃ ahaṃ karissāmi. Ābharaṇaṃ omuñcitvāti mahālataṃ nāma navakoṭiagghanakaṃ alaṅkāraṃ apanetvā.
502-3. 「次者」意为托付、修信奉。普纳帕塔是常见的五分铜钱。有言：“我应作何？”此中“我应作何”即我将作何事。披饰宝物意指佩戴名为玛哈拉塔的大装饰，乃重达九千万盖(总量)的饰品。
§504
504.Antevāsīti paricārako.
「内住弟子」者，即侍从之意。
§506
506.Aparikkhittassa upacāroti ettha upacāro nāma ārāmassa dve leḍḍupātā – ‘‘āvasathassa pana suppapāto vā musalapāto vā’’ti mahāpaccariyaṃ vuttaṃ. Uggaṇhāti āpatti pācittiyassāti ettha jātarūparajataṃ attano atthāya uggaṇhantassa vā uggaṇhāpentassa vā nissaggiyaṃ pācittiyaṃ, saṅghagaṇapuggalacetiyanavakammānaṃ atthāya dukkaṭaṃ, avasesaṃ muttādiratanaṃ attano vā saṅghādīnaṃ vā atthāya uggaṇhantassa vā uggaṇhāpentassa vā dukkaṭaṃ. Kappiyavatthu vā akappiyavatthu vā hotu, antamaso mātu kaṇṇapiḷandhanatāḷapaṇṇampi gihisantakaṃ bhaṇḍāgārikasīsena paṭisāmentassa pācittiyameva.
506. 未审视者之礼仪。此处礼仪指园林中两种跌倒：稳妥跌倒和烈性跌倒已广泛传述。违犯是指犯戒罪，犯戒罪即因自身利益故使他人受苦的失戒行为，犯者或使他犯尼萨耆亚巴吉帝亚戒，此乃僧众及个别团体中应禁止之恶行。无论合法或不合法，最终必须加以制止，连母亲、耳朵、指甲、手指甲等皆包括。持有藏物应适当悔过。
Sace pana mātāpitūnaṃ santakaṃ avassaṃ paṭisāmetabbaṃ kappiyabhaṇḍaṃ hoti, attano atthāya gahetvā paṭisāmetabbaṃ. ‘‘Idaṃ paṭisāmetvā dehī’’ti vutte pana ‘‘na vaṭṭatī’’ti paṭikkhipitabbaṃ. Sace ‘‘paṭisāmehī’’ti pātetvā gacchanti, palibodho nāma hoti, paṭisāmetuṃ vaṭṭati. Vihāre kammaṃ karontā vaḍḍhakīādayo vā rājavallabhā vā attano upakaraṇabhaṇḍaṃ vā sayanabhaṇḍaṃ vā ‘‘paṭisāmetvā dethā’’ti vadanti, chandenapi bhayenapi na kātabbameva, guttaṭṭhānaṃ pana dassetuṃ vaṭṭati. Balakkārena pātetvā gatesu ca paṭisāmetuṃ vaṭṭati.
若母父所藏物品为可合法收藏之物，应为自己利益而收受并悔过。虽说“收受此物，归我所有”，但若违犯戒律便应拒绝。若有人说“我接受”，并去使用该物品，则称为“显露”(palibodho)，必须接受其悔过。在寺院做事者若为长老或皇室所赐物品、卧具等，谓之“收受”是允许之事，但不应因懈怠或怖畏而隐瞒。必须显明，强迫他人接受后，接受者必须悔过。
Ajjhārāme vā ajjhāvasathe vāti ettha sace mahāvihārasadiso mahārāmo hoti, tattha pākāraparikkhitte pariveṇe yattha bhikkhūhi vā sāmaṇerehi vā gahitaṃ bhavissatīti saṅkā uppajjati, tādise eva ṭhāne uggaṇhitvā vā uggaṇhāpetvā vā ṭhapetabbaṃ. Mahābodhidvārakoṭṭhakaambaṅgaṇasadisesu pana mahājanasañcaraṇaṭṭhānesu na gahetabbaṃ, palibodho na hoti. Kurundiyaṃ pana vuttaṃ ‘‘eko maggaṃ gacchanto nimanussaṭṭhāne kiñci bhaṇḍaṃ passati, ākiṇṇamanussepi jāte manussā tameva bhikkhuṃ āsaṅkanti, tasmā maggā okkamma nisīditabbaṃ. Sāmikesu āgatesu taṃ ācikkhitabbaṃ. Sace sāmike na passati patirūpaṃ karissatī’’ti.
“在尊寺或正堂”意指若有大寺或大庙，疑虑生于周围篱笆包围之处中，担心比库或沙玛内拉会在其中藏匿物品，则应于该处检验、揭露、存放之。唯在大觉门、汇会广场等大人群之处不可存放，不可以显露。古令曰：“行走一途者于无人之境不见物品，若有人见之，人类即触犯比库，故应遵道而坐。若来访者则须指出，访者看不到时则应伪装。”
Rūpena vā nimittena vā saññāṇaṃ katvāti ettha rūpaṃ nāma antobhaṇḍikāya bhaṇḍaṃ; tasmā bhaṇḍikaṃ muñcitvā gaṇetvā ettakā kahāpaṇā vā jātarūparajataṃ vāti sallakkhetabbaṃ. Nimittanti lañchanādi; tasmā lañchitāya bhaṇḍikāya mattikālañchananti vā lākhālañchananti vā nīlapilotikāya bhaṇḍikā katāti vā setapilotikāya katāti vā evamādi sabbaṃ sallakkhetabbaṃ.
此处所说以形相或相征造识，是指色乃内蕴庄严之具。由此，须舍弃庄严之具，辨别其多少，如黄金、白银、红宝石等，皆当进行区别标示。所谓相征者，即是指特征或符号，所以以印章等为庄严物。或以陶瓷刻记，或以青瓷红釉陶瓷为庄严物，或以白釉陶瓷为庄严物，诸如此类，一切须加以区别标示。
Bhikkhū patirūpāti lajjino kukkuccakā. Lolajātikānañhi hatthe ṭhapetuṃ na labhati. Yo pana neva tamhā āvāsā pakkamati, na sāmike passati, tenāpi attano cīvarādimūlaṃ na kātabbaṃ; thāvaraṃ pana senāsanaṃ vā cetiyaṃ vā pokkharaṇī vā kāretabbā. Sace dīghassa addhuno accayena sāmiko āgacchati, ‘‘upāsaka tava santakena idaṃ nāma kataṃ, anumodāhī’’ti vattabbo. Sace anumodati, iccetaṃ kusalaṃ; no ce anumodati, ‘‘mama dhanaṃ dethā’’ti codetiyeva, aññaṃ samādapetvā dātabbaṃ.
比库应当端庄，忌讳害羞怯懦。娇嫩之人手中难承重物。比库若不离去本处，不见同行弟子，则其衣钵根本不可随意做制；但固定处所如席位、僧舍、寺庙、水池应当修造。若长期离去时，同住之人若至应当称赞，谓‘此为居士以此作成，许运可喜’，若称赞则为善，若不赞而说‘那是我财产，尔等给与’，须另取他处施与。
§507
507.Ratanasammataṃvissāsaṃ gaṇhātītiādīsu āmāsameva sandhāya vuttaṃ. Anāmāsaṃ na vaṭṭatiyeva. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
有关称赞宝物的信赖，如‘接纳’等词，均为俗语所引申。无名词语从未出现。其中余下部分为名字：攻取法、无识涅槃、非心、越品堕罚、身业、语业、三心、三痛苦等义。
Ratanasikkhāpadaṃ dutiyaṃ. · 宝物学处第二。
3. Vikālagāmappavisanasikkhāpadavaṇṇanā三、非时入村学处注释
§508
508. Tatiye – tiracchānakathanti ariyamaggassa tiracchānabhūtaṃ kathaṃ. Rājakathanti rājapaṭisaṃyutta kathaṃ. Corakathādīsupi eseva nayo.
第三义即‘颠倒分别’之义，谓圣道与颠倒分别何以相应。‘王者说’为与王相关之说。‘盗贼说’等皆与此相同，如是类推。
§512
512.Santaṃ bhikkhunti ettha yaṃ vattabbaṃ , taṃ cārittasikkhāpade vuttameva. Sace sambahulā kenaci kammena gāmaṃ pavisanti, ‘‘vikāle gāmappavesanaṃ āpucchāmī’’ti sabbehi aññamaññaṃ āpucchitabbaṃ. Tasmiṃ gāme taṃ kammaṃ na sampajjatīti aññaṃ gāmaṃ gacchanti, gāmasatampi hotu, puna āpucchanakiccaṃ natthi. Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva.
『和睦比库』此处所当说者，皆是行为戒律所教导者。若多人因某业入村时，当互相告知‘傍晚至村入境’。如若此时村中无此业，他们则他入他村，愿一村安宁，无须再相告知。若入定寂灭、止息修行者，欲入他村时，仍须互相告知。
Kulaghare vā āsanasālāya vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmo hoti, sace passe bhikkhu atthi, āpucchitvā gantabbaṃ. Asante natthīti gantabbaṃ. Vīthiṃ otaritvā bhikkhuṃ passati, āpucchanakiccaṃ natthi, anāpucchitvāpi caritabbameva. Gāmamajjhena maggo hoti, tena gacchantassa telādibhikkhāya carissāmīti citte uppanne sace passe bhikkhu atthi, āpucchitvā caritabbaṃ. Maggā anokkamma bhikkhāya carantassa pana āpucchanakiccaṃ natthi, aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo.
若于家族住所或堂榭完成食事后，欲行抹油等善行，见有比库时须请示，如不善时则不可。若越过通路时见比库，无须请示亦当行善。若于村中通路，则随行者心中生此念‘此行将以抹油等善行善行’，若见比库当请示修行。若无路径挂碍，当醉酒之比库行施戒事，无须请示，但若至三净地则应示知，若在无防范村中施用盗取，应依律应知。
§515
515.Antarārāmantiādīsu na kevalaṃ anāpucchā kāyabandhanaṃ abandhitvā saṅghāṭiṃ apārupitvā gacchantassapi anāpatti. Āpadāsūti sīho vā byaggho vā āgacchati, megho vā uṭṭheti, añño vā koci upaddavo uppajjati, anāpatti. Evarūpāsu āpadāsu bahigāmato antogāmaṃ pavisituṃ vaṭṭati. Sesamettha uttānameva.
515. 关于衣服内层等处，若仅仅不问内穿的肉身束缚，仅脱去袈裟及袈裟外披的桑伽缚衣而行者，亦不犯戒。若遭难时，狮子或老虎出现，或乌云升起，或其他灾害生起，亦不犯戒。如是之难，外行者应当入内不宜，故戒律中仅列举外层衣服的脱失情况为例，以上乃说明而已。
Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
关于咖提那的成就，即身语意俱足的圆满成功，包括身体行为与言语行为及心意之圆满，并不包括五戒（不触犯）以外的中断，此处言身、语、意三者的行为，各有所涵。
Vikālagāmappavisanasikkhāpadaṃ tatiyaṃ. · 非时入村学处第三。
4. Sūcigharasikkhāpadavaṇṇanā四、针匣学处注释
§517-20
517-20. Catutthe – bhedanameva bhedanakaṃ; taṃ assa atthīti bhedanakameva. Araṇiketi araṇidhanuke. Vidheti vedhake. Sesamettha uttānameva. Chasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
517-520. 到第四种戒犯，即所谓断解戒犯，称为分断罪；仅此而已，意义即在分断犯本身。“阿兰尼”指树丛之处，“维德”指刺穿或刺入处。以上亦为说明而已。“查”成就，即身体行为、非戒断行为、无心行为、语词不洁、不洁身体行为、言语行为、心意行为，称为三重痛苦。
Sūcigharasikkhāpadaṃ catutthaṃ. · 针匣学处第四。
5. Mañcasikkhāpadavaṇṇanā五、床学处注释
§522
522. Pañcame – chedanakaṃ vuttanayameva.
522. 第五种戒犯，即割断戒犯，如所称割断及出革之举止。
§525
525.Chinditvā paribhuñjatīti ettha sace na chinditukāmo hoti, bhūmiyaṃ nikhaṇitvā pamāṇaṃ upari dasseti, uttānaṃ vā katvā paribhuñjati, ukkhipitvā vā tulāsaṅghāṭe ṭhapetvā aṭṭaṃ katvā paribhuñjati, sabbaṃ vaṭṭati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.
525. 关于割断后继续使用，若无割断之意，将地面割破露出尺许以上，或尚未割断而使用，或割断后放在桑伽缚衣上称重用，或割断八块后续用，皆属于持续行为，以上为说明而已。此亦为六种戒犯的成就。
Mañcasikkhāpadaṃ pañcamaṃ. · 床学处第五。
6. Tūlonaddhasikkhāpadavaṇṇanā六、棉褥学处解释
§526
526. Chaṭṭhe – tūlaṃ onaddhametthāti tūlonaddhaṃ; tūlaṃ pakkhipitvā upari cimilikāya onaddhanti vuttaṃ hoti. Sesamettha uttānameva. Chasamuṭṭhānaṃ.
526. 第六种，即指棉或毛被揭开，这里所言“毛被揭开”即棉被揭开，意指揭开后用钩子耙子等被揭开。这里亦以上述说明为准，此亦属六种戒犯。
Tūlonaddhasikkhāpadaṃ chaṭṭhaṃ. · 棉褥学处第六。
7. Nisīdanasikkhāpadavaṇṇanā七、坐具学处解释
§531-4
531-4. Sattame – nisīdanaṃ anuññātaṃ hotīti kattha anuññātaṃ? Cīvarakkhandhake paṇītabhojanavatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana’’nti (mahāva. 353). Seyyathāpi purāṇāsikoṭṭhoti yathā nāma purāṇacammakāroti attho. Yathā hi cammakāro cammaṃ vitthataṃ karissāmīti ito cito ca samañchati, kaḍḍhati; evaṃ sopi taṃ nisīdanaṃ. Tena taṃ bhagavā evamāha – ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā kariyanti, tāhi dasāhi sadasaṃ nāma vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.
第五三一至五三十四条。第七条——“坐处为未知者”，谓何处为未知？在戒法品衣自净的章节中。经中已言：“比库们，我知道，因为身体结缔，因衣结缔，因坐席结缔，即是坐处”（大毗婆沙所述，三五三）。譬如“古皮革工”，指旧皮革制造者。正如皮革匠加工皮革，先后揩擦、梳理，刮削；对坐席亦如是。世尊由是说：“所谓坐处，是众聚会之所称。”谓其整洁如常，彼聚居之所，圣者断知所至之地，准确划分具体处所，分为两处、三处甚或十处，即以十种称为聚会之处。此处所述余义皆已毗婆沙详明。关于起身（离座）同前文。
Nisīdanasikkhāpadaṃ sattamaṃ. · 坐具学处第七。
8. Kaṇḍupaṭicchādisikkhāpadavaṇṇanā八、疥疮覆布学处解释
§537
537. Aṭṭhame – kaṇḍupaṭicchādi anuññātā hotīti kattha anuññātā? Cīvarakkhandhake belaṭṭhasīsavatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho tassa kaṇḍupaṭicchādi’’nti (mahāva. 354).
第五三七条。第八条——“疥癣等疮为未知者”，谓何处为未知？于戒法品衣自净的章节中。经中已言：“比库们，我知道，若有疥癣、癣斑、脓肿、疥疮、病患，即谓其为疥癣等疮”（大毗婆沙，三五四）。
§539
539.Yassa adhonābhi ubbhajāṇumaṇḍalanti yassa bhikkhuno nābhiyā heṭṭhā jāṇumaṇḍalānaṃ upari. Kaṇḍūti kacchu. Piḷakāti lohitatuṇḍikā sukhumapiḷakā. Assāvoti arisabhagandaramadhumehādīnaṃ vasena asucipaggharaṇakaṃ. Thullakacchu vā ābādhoti mahāpiḷakābādho vuccati. Sesamettha uttānameva. Chasamuṭṭhānaṃ.
第五三九条。谓“下腹部隆起环状者”，即比库肚脐下方隆起、覆盖肚脐环状物者。“疥”即疮疹。癣指微细红疹。脓肿谓因恶臭及糖尿病等病导致的不洁疮疹。疥疮或病痛，称作大疥癣病。余义与前文同。关于起身（离座）同上。
Kaṇḍupaṭicchādisikkhāpadaṃ aṭṭhamaṃ. · 痒痛遮覆学处为第八。
9. Vassikasāṭikasikkhāpadavaṇṇanā9. 雨浴衣学处之解释
§542
542. Navame – vassikasāṭikā anuññātā hotīti kattha anuññātā? Cīvarakkhandhake visākhāvatthusmiṃ. Vuttañhi tattha – ‘‘anujānāmi, bhikkhave, vassikasāṭika’’nti (mahāva. 352). Sesamettha uttānameva. Chasamuṭṭhānaṃ.
第五四二条。第九条——“雨季布为未知者”，谓何处为未知？于戒法品衣自净章节中。经中已言：“比库们，我知道，雨季的布”（大毗婆沙，三五二）。余义同上。关于起身（离座）同前。
Vassikasāṭikasikkhāpadaṃ navamaṃ. · 雨浴衣学处为第九。
10. Nandattherasikkhāpadavaṇṇanā10. 难德长老学处之解释
§547
547. Dasame – caturaṅgulomakoti catūhi aṅgulehi ūnakappamāṇo. Sesaṃ uttānameva. Chasamuṭṭhānaṃ.
第五四七条。第十条——“四指宽”，谓布的宽度为四指未满。余义同前。关于起身（离座）同上。
Nandattherasikkhāpadaṃ dasamaṃ. · 难德长老学处为第十。
Samatto vaṇṇanākkamena ratanavaggo navamo. · 依解释次第，宝品第九已完结。
Uddiṭṭhā khotiādi vuttanayamevāti.
“已所说‘起’及诸相等仅此而已。”
Samantapāsādikāya vinayasaṃvaṇṇanāya · 《善见律注》律藏阐释中
Khuddakavaṇṇanā samattā. · 小事释毕。
Pācittiyakaṇḍaṃ niṭṭhitaṃ. · 巴吉帝亚篇已竟。