2. Saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgo) · 2. 桑喀地谢萨篇(比库尼分别)义注
2. Saṅghādisesakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)2. 桑喀地谢萨篇（比库尼分别解释）
1. Paṭhamasaṅghādisesasikkhāpadavaṇṇanā1. 第一桑喀地谢萨学处解释
Pārājikānantarassa , ayaṃ dāni bhavissati;
巴拉基事件之后，这个现在将要发生；
Saṅghādisesakaṇḍassa, anuttānatthavaṇṇanā.
这是桑喀地谢萨（较重违犯）支分，不可超越的义理阐述。
§678
678.Udositanti bhaṇḍasālā. Māyyo evaṃ avacāti ayyo mā evaṃ avaca. Apināyyāti apinu ayyā. Accāvadathāti atikkamitvā vadatha; akkosathāti vuttaṃ hoti.
第六百七十八条。『污秽房』之义。『阿耶』谓尊长，若尊长如此称呼，称呼以外的则非尊长。『阿匹拿耶』即尊长中的尊长。『阿查瓦达他』谓超越言说而表达。『阿库萨他』则谓已宣说。
§679
679.Ussayavādikāti mānussayavasena kodhussayavasena vivadamānā. Yasmā pana sā atthato aṭṭakārikā hoti, tasmā ‘‘ussayavādikā nāma aḍḍakārikā vuccatī’’ti padabhājane vuttaṃ. Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā ‘‘adhikaraṇa’’ntipi vadanti. Dutiyaṃ vā pariyesatīti sakkhiṃ vā sahāyaṃ vā pariyesati, dukkaṭaṃ. Gacchati vāti upassayo vā hotu bhikkhācāramaggo vā, yattha ṭhitāya ‘‘aḍḍaṃ karissāmī’’ti cittaṃ uppajjati, tato vohārikānaṃ santikaṃ gacchantiyā padavāre padavāre dukkaṭaṃ. Ekassa ārocetīti dvīsu janesu yassa kassaci ekassa kathaṃ yo koci vohārikānaṃ āroceti. Dutiyassa ārocetīti etthāpi eseva nayo.
第六百七十九条。『激怒争执者』者，指由于人性或愤怒而争论者。既然此亦实为争议所在，故称为『激怒争执者』者，为争执所生之理据，语义分析中『争执』谓在出家人之间所称的争议事件。涉此争议，或搜索证人、助手，若含恶意，或恶行，则不善。行进往彼，即出家戒法之途，位处时生起‘我将进行争议’之心意，则称作争执者。单于一人诉说，即指两人或更多间之争执。若第二人诉说，其法同上。
Ayaṃ panettha asammohatthāya vitthārakathā – yattha katthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā bhikkhunī attano kathaṃ āroceti, bhikkhuniyā dukkaṭaṃ. Upāsako attano kathaṃ āroceti, bhikkhuniyā thullaccayaṃ. Paṭhamaṃ upāsako attano kathaṃ āroceti , bhikkhuniyā dukkaṭaṃ. Atha sā attano kathaṃ āroceti, thullaccayaṃ. Bhikkhunī upāsakaṃ vadati – ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, so attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, paṭhamārocane dukkaṭaṃ, dutiyārocane thullaccayaṃ. Upāsako bhikkhuniṃ vadati – ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, etthāpi eseva nayo.
此段为消除混乱而详释——譬如某处终末有比库尼的争议发生时，观察者见比库尼如何诉说其语，比库尼之间即发生争执。近事居士诉其语，比库尼则生大恶业。若先是近事居士诉其语，则比库尼生恶业，若后比库尼自诉，则为大恶业。比库尼责近事居士曰『你我之语何由你先诉？』近事居士或比库尼先诉，初诉生恶业，次诉生大恶业。若近事居士告比库尼同语，情况亦复如是。
Bhikkhunī kappiyakārakena kathāpeti, tattha kappiyakārako vā bhikkhuniyā kathaṃ paṭhamaṃ ārocetu, itaro vā attano kathaṃ, kappiyakārako vā ubhinnampi kathaṃ, itaro vā ubhinnampi kathaṃ ārocetu, yathā vā tathā vā ārociyamāne paṭhame ārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Yathā vā tathā vā ārocitaṃ pana ubhinnampi kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso. Sace pana gatigataṃ adhikaraṇaṃ hoti, sutapubbaṃ vohārikehi. Atha te bhikkhuniñca aḍḍakārakañca disvāva ‘‘tumhākaṃ kathanakiccaṃ natthi, jānāma mayaṃ ettha pavatti’’nti sayameva vinicchinitvā denti, evarūpe aḍḍapariyosānepi bhikkhuniyā anāpatti.
比库尼借伴随者诉说，且伴随者或先是比库尼先诉，或他人先诉；伴随者或先是他人先诉，或他人先诉。无论如何诉说，初诉生恶业，次诉生大恶业。若双方面诉语听闻后，经过审判达成争论终结，则名为争论终结。此中比库尼既胜亦败，均得桑喀地谢萨戒。不论争论案件往返进行，证人等已尽详细审视，若彼时发现无你我语之争，可断言此非争论，必是其他缘由，遂自决断，审判给出结论，如是争论终结的比库尼无不戒罪。
Paṭhamaṃ āpatti etassāti paṭhamāpattiko; vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ ‘‘saha vatthujjhācārā āpajjati asamanubhāsanāyā’’ti vuttaṃ. Ayañhettha attho – saha vatthujjhācārā yaṃ bhikkhunī āpajjati, na tatiyāya samanubhāsanāya, ayaṃ paṭhamameva saha vatthujjhācārena āpajjitabbattā paṭhamāpattikoti. Bhikkhunisaṅghato nissāretīti nissāraṇīyo; taṃ nissāraṇīyaṃ. Padabhājane pana adhippāyamattaṃ dassetuṃ ‘‘saṅghamhā nissārīyatīti vuttaṃ. Tattha yaṃ āpannā bhikkhunī saṅghato nissārīyati, so nissāraṇīyoti evamattho daṭṭhabbo. Na hi so eva dhammo saṅghamhā kenaci nissārīyati. Tena pana dhammena bhikkhunī nissārīyati, tasmā so nissāretīti nissāraṇīyo.
“初犯”者谓此为“初次之过失”；其义为仅在立刻止息时应当发生过失，此即所谓“初犯”。但在衣衲出入上，为显示其意义，经云“与衣衲相应行为时发生不当言语”，此意谓——由衣衲出入时，若比库尼犯有过失，非因第三者不良言语，此乃仅由衣衲相应行为而应犯之初犯。"
“比库尼僧团之除名”即“应除名”，此即应当除名之意。关于衣衲出入的过失，云“应当由僧团除名”。此处所指因犯过失而被比库尼僧团除名者，谓为“应除名”，义不可错解。盖此过失非由僧团受除名，故不应误会；是但因该事过失而被比库尼除名，故谓“应除名”。
Ākaḍḍhiyamānā gacchatīti aḍḍakārakamanussehi sayaṃ vā āgantvā dūtaṃ vā pesetvā ehīti vuccamānā vohārikānaṃ santikaṃ gacchati, tato aḍḍakārako attano vā kathaṃ paṭhamaṃ ārocetu bhikkhuniyā vā, neva paṭhamārocane dukkaṭaṃ, na dutiyārocane thullaccayaṃ. Amaccehi vinicchinitvā kate aḍḍapariyosānepi anāpattiyeva. Sacepi aḍḍakārako bhikkhuniṃ vadati ‘‘mama ca tava ca kathaṃ tvameva kathehī’’ti; kathentiyāpi kathaṃ sutvā kate aḍḍapariyosānepi anāpattiyeva.
所谓“去添”，指因侵犯戒律之人，亲往或派遣使者，到访持戒清净之比库尼。若先初次提出此事，不生困难；若第二次提出，则为恶口过失。经经询问审查后，若在限定期限内完成，则无过失。若侵犯戒律之人对比库尼说“这是我和你的事情，由你自己说明”，虽有此言，但听后于限定期限内依然完成，则无过失。
Rakkhaṃyācatīti dhammikaṃ rakkhaṃ yācati, anāpatti. Idāni yathāyācitā rakkhā dhammikā hoti, taṃ dassetuṃ anodissa ācikkhatīti āha. Tattha atītaṃ ārabbha atthi odissaācikkhanā, atthi anodissaācikkhanā, anāgataṃ ārabbhāpi atthi odissaācikkhanā, atthi anodissaācikkhanā.
“求护持”谓请求护持佛法，此为无过失。今所请护持者为“法护持”，为表此义，文中称“前后开示”，谓过去、现在、未来皆有开示。
Kathaṃ atītaṃ ārabbha odissaācikkhanā hoti? Bhikkhunupassaye gāmadārakā dhuttādayo vā ye keci anācāraṃ vā ācaranti, rukkhaṃ vā chindanti, phalāphalaṃ vā haranti, parikkhāre vā acchindanti. Bhikkhunī vohārike upasaṅkamitvā ‘‘amhākaṃ upassaye idaṃ nāma kata’’nti vadati. ‘‘Kenā’’ti vutte ‘‘asukena ca asukena cā’’ti ācikkhati. Evaṃ atītaṃ ārabbha odissaācikkhanā hoti, sā na vaṭṭati. Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhuniyā gīvā hoti. Daṇḍaṃ gaṇhissantīti adhippāyepi sati gīvāyeva hoti. Sace pana tassa daṇḍaṃ gaṇhathāti vadati, pañcamāsakamatte gahite pārājikaṃ hoti.
何以谓“过去开启，现今亦开示”？比库尼的供养者、村民、宿舍居住者中，有人或作不正行为，如毁坏树木，盗取果实枝叶，破坏舍宅。比库尼向居住者说：“这是供养，是何原因？”答曰“是病者和非病之为。”如此过去已开启，此开示不息。听此者即执法者，施行惩罚。全体比库尼则不应畏惧。因惩罚而恐惧者，于戒律中其心恐惧。若当时有人说“我将受罚”，五个月余受重罪，成巴拉基咖罪。
‘‘Kenā’’ti vutte pana ‘‘asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha. Kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca āharāpethā’’ti vattabbaṃ. Evaṃ anodissa ācikkhanā hoti, sā vaṭṭati. Evaṃ vutte sacepi te vohārikā kārake gavesitvā tesaṃ daṇḍaṃ karonti, sabbaṃ sāpateyyampi gahitaṃ bhikkhuniyā, neva gīvā na āpatti.
当问“为何如此？”答曰“你所称之‘病’，我辈不承认，此理你等自知。我们只是求护持，勿给予；勿带凶器入。”此为应做之发言。今后开示已存，故能继续。如此答言，若执法者寻查施罚当事者，所有伤害之物虽被查收，却无害怕或过失。
Parikkhāraṃ harante disvā tesaṃ anatthakāmatāya coro coroti vattumpi na vaṭṭati. Evaṃ vuttepi hi yaṃ tesaṃ daṇḍaṃ karonti, sabbampi bhikkhuniyā gīvā hoti. Attano vacanakaraṃ pana ‘‘iminā me parikkhāro gahito, taṃ āharāpehi, mā cassa daṇḍaṃ karohī’’ti vattuṃ vaṭṭati. Dāsadāsīvāpiādīnaṃ atthāya aḍḍaṃ karonti, ayaṃ akappiyaaḍḍo nāma, na vaṭṭati.
若见有人盗取器物，以无利益之意盗窃，不得视为合法。即使被查收，所有物件仍归比库尼所有。行为者言“此乃我所提取之器物，请收之，勿施惩罚”，此言可受，不生过失。奴隶奴隶主不足等物被夺作武器，此属非正当武器，不得视为合法。
Kathaṃ anāgataṃ ārabbha odissaācikkhanā hoti? Vuttanayeneva parehi anācārādīsu katesu bhikkhunī vohārike evaṃ vadati ‘‘amhākaṃ upassaye idañcidañca karonti, rakkhaṃ no detha āyatiṃ akaraṇatthāyā’’ti. ‘‘Kena evaṃ kata’’nti vutte ca ‘‘asukena asukena cā’’ti ācikkhati. Evaṃ anāgataṃ ārabbha odissaācikkhanā hoti, sāpi na vaṭṭati. Tesañhi daṇḍe kate purimanayeneva sabbaṃ bhikkhuniyā gīvā. Sesaṃ purimasadisameva.
未来如何开始告诫不净行？如经中所说，对于他人等不正行为的戒律，持戒比库尼教言：『他们在我们僧团中作此此事，为了不致生害不可为之事，我们不应予保护。』问为何如此行？答言：『用恶治恶。』由此开始告诫不净行，但不加简单少许放逸。对他们施以惩罚时，与过去相同，所有比库尼皆被逐出僧团。此事与过去同等。
Sace pana vohārikā ‘‘bhikkhunupassaye evarūpaṃ anācāraṃ karontānaṃ imaṃ nāma daṇḍaṃ karomā’’ti bheriṃ carāpetvā āṇāya atiṭṭhamāne pariyesitvā daṇḍaṃ karonti, bhikkhuniyā neva gīvā na āpatti.
若持戒比库尼说：『对犯此类不净行为的比库，给予如此惩罚，』敲击警告后，执法并亲自调查，然后施罚，比库尼则不被逐出僧团。
Yo cāyaṃ bhikkhunīnaṃ vutto, bhikkhūnampi eseva nayo. Bhikkhunopi hi odissaācikkhanā na vaṭṭati. Yaṃ tathā ācikkhite daṇḍaṃ karonti, sabbaṃ gīvā hoti. Vuttanayeneva daṇḍaṃ gaṇhāpentassa pārājikaṃ. Yo pana ‘‘daṇḍaṃ karissantī’’ti jānantopi anodissa katheti, te ca pariyesitvā daṇḍaṃ karontiyeva, na doso. Vihārasīmāya rukkhādīni chindantānaṃ vāsipharasuādīni gahetvā pāsāṇehi koṭṭenti, na vaṭṭati. Sace dhārā bhijjati, kārāpetvā dātabbā. Upadhāvitvā tesaṃ parikkhāre gaṇhanti, tampi na kātabbaṃ, lahuparivattañhi cittaṃ, theyyacetanāya uppannāya mūlacchejjampi gaccheyya. Sesaṃ uttānameva.
此戒律适用于比库尼时，亦应用于比库。比库不应告诫不净行。对被告的施以相应惩罚全为逐出僧团。若知将施此惩罚却不告诫者，若经调查后仍施刑责，则无罪。若在僧伽定境外砍伐树木，取枝叶草，投掷石块击打他人，则不成立违规。若有水流泄漏，必须设障遏止。毁坏附属物可处理，但不可起意轻视他人，切忌妄意妨害。其余内容与前同。
Kathinasamuṭṭhānaṃ – kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
结集时的行为，包括：义务事、非出家解脱、无心行为、抽象缺失、身体行为、语言行为、三心（俱足）和三感受。
Sattarasake paṭhamasikkhāpadaṃ. · 第十七中第一学处。
2. Dutiyasaṅghādisesasikkhāpadavaṇṇanā2. 第二桑喀地谢萨学处解释
§682
682. Dutiye – varabhaṇḍanti muttāmaṇiveḷuriyādi mahagghabhaṇḍaṃ.
682. 第二则——牛具等宝瓤宝珠手镯等珍宝大宝具。
§683
683.Anapaloketvāti anāpucchitvā. Gaṇaṃ vāti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti ‘‘tumheva ettha anusāsathā’’ti, tattha tattha te eva issarā honti. Tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā āpucchitvāpi bhikkhunisaṅgho āpucchitabbova. Ṭhapetvā kappanti titthiyesu vā aññabhikkhunīsu vā pabbajitapubbaṃ kappagatikaṃ ṭhapetvāti. Sesaṃ uttānameva.
683.问不及谓不被问。族谓马族侍者及群等。围成谓法群。香谓香料介香疏。凡国王、族等进入村落、城邑时，曰：“你们即此处监管者”，于是他们即为主管。因此为了此，佛制教法。此处，若向国王或族等问事，则比库僧团理应回答。设置、修炼教团并防止异见及异僧出家前之传承，详述如上。其余内容与前同。
Corīvuṭṭhāpanasamuṭṭhānaṃ – kenaci karaṇīyena pakkantāsu bhikkhunīsu agantvā khaṇḍasīmaṃ yathānisinnaṭṭhāneyeva attano nissitakaparisāya saddhiṃ vuṭṭhāpentiyā vācācittato samuṭṭhāti, khaṇḍasīmaṃ vā nadiṃ vā gantvā vuṭṭhāpentiyā kāyavācācittato samuṭṭhāti, anāpucchā vuṭṭhāpanavasena kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
盗窃起立之事——谓某种情形下，比库尼等于所应做之处离席，至于界限处，如坐卧处，依自己所依止的僧伽团，同坐立起，言语意念聚合而起。或者至于界限处，或达河岸处，身语意合而起。不须被问，即以起立之相为行为仪轨，释放知觉，具足觉知，依教律制受戒，身行、语行、三心俱起，三受如是。
Dutiyasikkhāpadaṃ. · 第二学处。
3. Tatiyasaṅghādisesasikkhāpadavaṇṇanā3. 第三桑喀地谢萨学处解释
§692
692. Tatiye – parikkhepaṃ atikkāmentiyāti ettha ekaṃ pādaṃ atikkāmentiyā thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Aparikkhittassa gāmassa upacāranti ettha parikkhepārahaṭṭhānaṃ ekena pādena atikkamati thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Apicettha sakagāmato nikkhamantiyā gāmantarapaccayā anāpatti, nikkhamitvā pana gāmantaraṃ gacchantiyā padavāre padavāre dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkantamatte thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso. Tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vatichiddena vā bhikkhunivihārabhūmiyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiṃ nāma paviṭṭhā hoti, tasmā vaṭṭati. Sacepi hatthipiṭṭhiādīhi vā iddhiyā vā pavisati, vaṭṭatiyeva. Padasā gamanameva hi idhādhippetaṃ. Teneva ‘‘paṭhamaṃ pādaṃ atikkāmentiyā’’tiādimāha.
第692条 论第三条——谓超越出界已成之过失。此处一足跨越边界即为过失，第 二条谓超越程度达到僧团戒罪。未越界者，则称为循规之往来。于村落之间，凭一足跨越边界即立成过失，第二足进一步超越程度则为僧团戒罪。若是离开同居乡村出外无过，然出入村边道频起恶行，凭一足跨越他村边界或来往之路即成小过失，凭第二足则及至僧团戒罪。既离开，再回进同乡村落，适用同理。若以分隔木栅或篱笆之物，或借由脚踏之等神通进入比库尼住处地，即称为合法进入，故无过失。若凭手持杖械等神通进入，则成非法。正所谓边界行动，如此说“第一足跨越边界”等。
Dve gāmā bhikkhunivihārena sambaddhavatikā honti, yasmiṃ gāme bhikkhunivihāro, tattha piṇḍāya caritvā puna vihāraṃ pavisitvā sace vihāramajjhena itarassa gāmassa maggo atthi, gantuṃ vaṭṭati. Tato pana gāmato teneva maggena paccāgantabbaṃ. Sace gāmadvārena nikkhamitvā āgacchati, purimanayeneva āpattibhedo veditabbo. Sakagāmato kenaci karaṇīyena bhikkhunīhi saddhiṃ nikkhantāya puna pavisanakāle hatthi vā muccati, ussāraṇā vā hoti, itarā bhikkhuniyo sahasā gāmaṃ pavisanti, yāva aññā bhikkhunī āgacchati, tāva bahigāmadvāre ṭhātabbaṃ. Sace na āgacchati, dutiyikā bhikkhunī pakkantā nāma hoti, pavisituṃ vaṭṭati.
第26条——两村庄被比库尼住处连接，若于一村乞食后复回住处；若住处中通往他村有路，则可前往。然后当从此路回返原村。若从村门出外来往，若经同村比库尼某些缘故出门时，有手臂解脱或提醒，其他比库尼即速进入村落，直到另一比库尼到来前，必须于村门外等待。若未到来，则称为第二比库尼退避，允许进入。
Pubbe mahāgāmo hoti, majjhe bhikkhunivihāro. Pacchā taṃ gāmaṃ cattāro janā labhitvā visuṃ visuṃ vatiparikkhepaṃ katvā vibhajitvā bhuñjanti, vihārato ekaṃ gāmaṃ gantuṃ vaṭṭati. Tato aparaṃ gāmaṃ dvārena vā vatichiddena vā pavisituṃ na vaṭṭati. Puna vihārameva paccāgantuṃ vaṭṭati. Kasmā? Vihārassa catugāmasādhāraṇattā.
第27条——先前村庄为大村，住处居于其中。后来四人聚于该村，依分田耕作，兴农共享，故允许住处至村庄出入。然后去另一村落，则借道路或栅栏不许进入。反之允许回至住处。为何如此？因住处为四村公共之所。
Antaravāsako temiyatīti yattha yathā timaṇḍalapaṭicchādanaṃ hoti; evaṃ nivatthāya bhikkhuniyā vassakāle titthena vā atitthena vā otaritvā yattha katthaci uttarantiyā ekadvaṅgulamattampi antaravāsako temiyati. Sesaṃ nadīlakkhaṇaṃ nadīnimittakathāya āvi bhavissati. Evarūpaṃ nadiṃ titthena vā atitthena vā otaritvā uttaraṇakāle paṭhamaṃ pādaṃ uddharitvā tīre ṭhapentiyā thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Setunā gacchati, anāpatti. Padasā otaritvā uttaraṇakāle setuṃ ārohitvā uttarantiyāpi anāpatti. Setunā pana gantvā uttaraṇakāle padasā gacchantiyā āpattiyeva. Yānanāvāākāsagamanādīsupi eseva nayo. Orimatīrato pana paratīrameva akkamantiyā anāpatti. Rajanakammatthaṃ gantvā dārusaṅkaḍḍhanādikiccena dve tisso ubhayatīresu vicaranti, vaṭṭati. Sace panettha kāci kalahaṃ katvā itaraṃ tīraṃ gacchati, āpatti. Dve ekato uttaranti, ekā majjhe nadiyā kalahaṃ katvā nivattitvā orimatīrameva āgacchati, āpatti. Itarissā pana ayaṃ pakkantaṭṭhāne ṭhitā hoti, tasmā paratīraṃ gacchantiyāpi anāpatti. Nhāyituṃ vā pātuṃ vā otiṇṇā tameva tīraṃ paccuttarati, anāpatti.
第28条——所谓中着衣者，即于雨季或宾客往来时，于诸地铺设垫席以遮身。如比库尼为凭垫铺席，雨季或宾客过往，若出入河畔，纵然仅曾抬起一脚置于岸边，即为边界侵越过失，抬脚渡河则为僧团戒罪。以桥梁往来，无过失。河岸上下行走，均不成过失。乘舟远行亦同。若由此岸往彼岸，则为侵越，无过失。因往返于边际有分辨。于国王命令场合，舟上生活往返三岸无碍。若因争执赴他岸则成过失。二岸互争，中央河中调停者无过。另一岸者于抵达时停留该岸，则无过失。若须洗浴或医疗等，越岸往返亦无过失。
Saha aruṇuggamanāti ettha sace sajjhāyaṃ vā padhānaṃ vā aññaṃ vā kiñci kammaṃ kurumānā purearuṇeyeva dutiyikāya santikaṃ gamissāmīti ābhogaṃ karoti, ajānantiyā eva cassā aruṇo uggacchati, anāpatti. Atha pana ‘‘yāva aruṇuggamanā idheva bhavissāmī’’ti vā anābhogena vā vihārassa ekadese acchati, dutiyikāya hatthapāsaṃ na otarati, aruṇuggamane saṅghādiseso. Hatthapāsoyeva hi idha pamāṇaṃ, hatthapāsātikkame ekagabbhopi na rakkhati.
第29条——同伴晨行者，若于晨行途中随修持法作某事，继而前往次晨共处地，即犯戒罪。因误知而遗忘早起起行，称为犯戒。若不违反戒律而初发晨行，处于住处，则未犯戒。若在住处范围内不放手铐，则守护未全。
Agāmakearaññeti ettha ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti evaṃ vuttalakkhaṇameva araññaṃ. Taṃ panetaṃ kevalaṃ gāmābhāvena ‘‘agāmaka’’nti vuttaṃ, na viñjhāṭavisadisatāya. Tādise araññe okkante dassanūpacāre vijahite sacepi savanūpacāro atthi, āpatti. Teneva vuttaṃ aṭṭhakathāyaṃ ‘‘sace bhikkhunīsu mahābodhiaṅgaṇaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpatti. Lohapāsādaṃ pavisantīsupi pariveṇaṃ pavisantīsupi eseva nayo. Mahācetiyaṃ vandamānāsu ekā uttaradvārena nikkhamitvā gacchati, tassāpi āpatti. Thūpārāmaṃ pavisantīsu ekā bahi tiṭṭhati, tassāpi āpattī’’ti. Ettha ca dassanūpacāro nāma yattha ṭhitaṃ dutiyikā passati. Sace pana sāṇipākārantarikāpi hoti, dassanūpacāraṃ vijahati nāma. Savanūpacāro nāma yattha ṭhitā maggamūḷhasaddena viya dhammasavanārocanasaddena viya ca ‘‘ayye’’ti saddāyantiyā saddaṃ suṇāti. Ajjhokāse dūrepi dassanūpacāro nāma hoti. So evarūpe savanūpacāre vijahite na rakkhati, vijahitamatteva āpatti saṅghādisesassa.
经律中所谓“造林者”，即为“出离林外，如根拔草般除尽，此即林地”之义。此处所称林地，仅以村外无耕地之广大地带而称“荒林”，并非指树木密集浓密之处。类似荒林之地，若于边缘拒绝观礼进入，虽有听闻礼节，仍属违犯。故注疏中言：若比库尼入大觉场地，其中一人立于外，则犯戒；若入铜殿或围墙地，亦同。若顶礼于大舍利塔，于北门出入，则同犯戒。若入塔林时，有一人立于外，亦同违犯。所谓观礼，指在场站立二人中第二者观看，如若有肘肩相触，则视为拒绝观礼。听闻礼节则谓在场者以道路或训诲之声如“世尊”般呼唤言语，令其听见。既使相距甚远，亦为听闻礼节。若亦拒绝此类听闻礼节，则不受保护，故犯僧团重戒。
Ekā maggaṃ gacchantī ohīyati. Saussāhā ce hutvā idāni pāpuṇissāmīti anubandhati, anāpatti. Sace purimāyo aññena maggena gacchanti, pakkantā nāma honti, anāpattiyeva. Dvinnaṃ gacchantīnaṃ ekā anubandhituṃ asakkontī ‘‘gacchatu aya’’nti ohīyati, itarāpi ‘‘ohīyatu aya’’nti, gacchati, dvinnampi āpatti. Sace pana gacchantīsu purimāpi aññaṃ maggaṃ gaṇhāti, pacchimāpi aññaṃ, ekā ekissā pakkantaṭṭhāne tiṭṭhati, dvinnampi anāpatti.
同时行一条路者，会互相让行。若怠慢自言“今宜至”，不致罪。若先行者与他人同行，则称为让路，也不致罪。若同行两人中一人不愿跟随，命令“你去”，另一人亦命“你去”，并行两人皆犯戒。若同时行者，先行者改变路线，后行者换路线，一人留于原路旁，则二人均不犯戒。
§693
693.Pakkhasaṅkantā vāti titthāyatanaṃ saṅkantā, sesaṃ uttānameva. Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.
693. 从两侧逼迫称为渡口逼迫，往渡处同样之义。出现重戒最初事例，包括行为、识别解除、意识调伏、违犯称呼、身体行为、三心及强烈苦痛等。
Tatiyasikkhāpadaṃ. · 第三学处。
4. Catutthasaṅghādisesasikkhāpadavaṇṇanā四、第四桑喀地谢萨学处注释
§694-8
694-8. Catutthe – pādapīṭhaṃ nāma dhotapādaṭṭhapanakaṃ. Pādakaṭhalikā nāma adhotapādaṭṭhapanakaṃ . Anaññāya gaṇassa chandanti tasseva kārakagaṇassa chandaṃ ajānitvā. Vatte vattantinti tecattālīsappabhede netthāravatte vattamānaṃ. Sesaṃ uttānameva.
694至698条。第四节中——足座即为洗足之平台。足盖名为足下平台。因未了解众数及组成原因，而知其欲望。文中所示律则共有三十四种，解释为此律则内容。最后仍归于“上文所述”为总结。
Dhuranikkhepasamuṭṭhānaṃ – kāyavācācittato samuṭṭhāti, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
持久投掷之起因——表现于身、语、意三种方面，包括行为与非行为，识别解除，意识调伏，世俗禁戒，身体行为，语言行为，不善心及苦痛之表现。
Catutthasikkhāpadaṃ. · 第四学处。
5. Pañcamasaṅghādisesasikkhāpadavaṇṇanā五、第五桑喀地谢萨学处注释
§701
701. Pañcame – ekato avassuteti ettha ‘‘bhikkhuniyā avassutabhāvo daṭṭhabbo’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ panetaṃ na vuttaṃ, taṃ pāḷiyā sameti. Sesaṃ uttānameva.
701. 第五节——由一者引起污秽，谓应见比库尼之污秽之体，此为重大过失之论断。大注疏未对此加以记录，此语是巴利文本之合流。最后仍归于“上文所述”为总结。
Paṭhamapārājikasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti.
第一重巴拉基咖之起因，即行为、识别自由、意念行为、世俗之恶、身业、不善心、二重苦恼。
Pañcamasikkhāpadaṃ. · 第五学处。
6. Chaṭṭhasaṅghādisesasikkhāpadavaṇṇanā六、第六桑喀地谢萨学处注释
§705-6
705-6. Chaṭṭhe – yato tvanti yasmā tvaṃ. Uyyojeti āpatti dukkaṭassātiādikā saṅghādisesapariyosānā āpattiyo kassā hontīti? Uyyojikāya. Vuttañcetaṃ parivārepi –
第七条：因何者而作？‘汝因何而起？’‘起行一恶，遂生巴吉帝亚？则巴吉帝亚等巴拉基咖类过失何处终止？’答：因起行而起。对此，律典亦有言——
‘‘Na deti na paṭiggaṇhāti, paṭiggaho tena na vijjati;
『不施与，不接受，故无受尊者；』
Āpajjati garukaṃ na lahukaṃ, tañca paribhogapaccayā;
『其罪严重非轻微，且因恶事之缘故；』
Pañhā mesā kusalehi cintitā’’ti. (pari. 481);
『诸疑难，如此善悟思虑。』（律集481）
Ayañhi gāthā imaṃ uyyojikaṃ sandhāya vuttā. Itarissā pana āpattibhedo paṭhamasikkhāpade vibhattoti. Sesaṃ uttānameva.
此偈言即为起行之缘。然他处之罪过差别，第一受戒处已区别显现。余后皆依此名分别。
Tisamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
三种起动者是行为、知觉自由、具有心性的、世俗的、身体的行为、语言的行为、不善的心以及剧烈的痛苦。
Chaṭṭhasikkhāpadaṃ. · 第六学处。
7. Sattamasaṅghādisesasikkhāpadavaṇṇanā7. 第七桑喀地谢萨学处解释
§709
709. Sattame – yāvatatiyakapadattho mahāvibhaṅge vuttanayeneva veditabbo. Sesaṃ uttānamevāti.
第七是指贯穿全部大分部义项内容，应当根据《大分部》经文中所说如法理解。余下的都是升起、现出的意思。
Samanubhāsanasamuṭṭhānaṃ – kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
与之相似的起动者包括行为、知觉自由、具有心性的、世俗的、身体的行为、语言的行为、不善的心和痛苦的感受。
Sattamasikkhāpadaṃ. · 第七学处。
8. Aṭṭhamasaṅghādisesasikkhāpadavaṇṇanā8. 第八桑喀地谢萨学处解释
§715
715. Aṭṭhame – kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Padabhājane pana kevalaṃ adhikaraṇavibhāgaṃ dassetuṃ ‘‘adhikaraṇaṃ nāma cattāri adhikaraṇānī’’tiādi vuttaṃ. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.
第八是指特定事项，即四中某一项。分词只显示对事项的划分，故有「事项称有四事项」之说。余下的就是在词根连用中表示起动之义。
Aṭṭhamasikkhāpadaṃ. · 第八学处。
9. Navamasaṅghādisesasikkhāpadavaṇṇanā9. 第九桑喀地谢萨学处解释
§723
723. Navame – saṃsaṭṭhāti missībhūtā. Ananulomikenāti pabbajitānaṃ ananulomena kāyikavācasikena. Saṃsaṭṭhāti gihīnaṃ koṭṭanapacanagandhapisanamālāganthanādinā kāyikena sāsanapaṭisāsanāharaṇasañcarittādinā vācasikena ca saṃsaṭṭhā. Pāpo kittisaddo etāsanti pāpasaddā. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.
第九是说「加缚者群」，指未顺从的出家人身口行为造成凝聚束缚；「加缚」也是指居家人因缠结肢体表面污秽臭气所致之身、语行为及依附之行为。恶名即是恶言恶声，恶言即不善世俗之言。余下的合于词根含义，表示凝聚起动等义。
Navamasikkhāpadaṃ. · 第九学处。
10. Dasamasaṅghādisesasikkhāpadavaṇṇanā10. 第十桑喀地谢萨学处之解释
§727
727. Dasame – evācārāti evaṃācārā. Yādiso tumhākaṃ ācāro, tādisā ācārāti attho. Esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti kiṃ imā karissantīti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya; kodhenāti attho. Vebhassiyāti balavabhassabhāvena; attano balappakāsanena samutrāsanenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena. Sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti vinā hotha. Sesaṃ uttānameva saddhiṃ samuṭṭhānādīhīti.
第十意为如此行止。若曰你等行止如何，即是指出此类行为。此义普遍适用。『看破』即指刻薄而深明此事；『咒骂』意为疑问之言，此乃由诽谤而明。『愤怒』即怒气之意。『炫耀』是指以力量或权威显扬自身。『弱小』是指你等弱势者。总之此处综合了看破、诽谤、愤怒、炫耀、弱小等义。『除非』表示不要有分别取舍。余下的合于词根义。
Dasamasikkhāpadaṃ. · 第十学处。
Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesāti ettha channaṃ paṭhamāpattikānaṃ anantarā sañcarittaṃ, dve duṭṭhadosāti imāni tīṇi sikkhāpadāni mahāvibhaṅgato pakkhipitvā nava paṭhamāpattikā, catunnaṃ yāvatatiyakānaṃ anantarā mahāvibhaṅgatopi cattāro yāvatatiyake pakkhipitvā aṭṭha yāvatatiyakā veditabbā. Evaṃ sabbepi pātimokkhuddesamaggena uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti evamettha attho daṭṭhabbo. Sesaṃ uttānameva aññatra pakkhamānattā. Taṃ pana khandhake vitthārena vaṇṇayissāmāti.
如是，尊者们，所谓『七种重罪』者，指此处隐蔽列入初犯之中的持续施行，谓若经过，则为二重罪。此『七种重罪』乃是依《大律》中的三戒而立，共开设九条初犯；继而又依四条中重罪，立大律后四条重罪，合计八条中重罪应当察觉。如此，此七重罪连同巴帝摩卡戒律主题一同陈说，称为七种重罪法。其余条文仅称明，不另阐述。以上乃依律藏篇章详述，将逐一说明此义。
Samantapāsādikāya vinayasaṃvaṇṇanāya bhikkhunīvibhaṅge · 《善见律》律藏注释中比库尼分别
Sattarasakavaṇṇanā niṭṭhitā. · 第十七之解释已毕。
Saṅghādisesakaṇḍaṃ niṭṭhitaṃ. · 桑喀地谢萨篇已毕。