3. Vassūpanāyikakkhandhako · 3. 瓦萨入住篇义注
3. Vassūpanāyikakkhandhakaṃ3. 瓦萨入住篇集
Vassūpanāyikānujānanakathā允许瓦萨入住之论
§184
184. Vassūpanāyikakkhandhake – apaññattoti ananuññāto asaṃvihito vā. Te idha bhikkhūti te bhikkhū, idhasaddo nipātamatto. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṅkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Sakuntakāti sakuṇā. Vassāne vassaṃ upagantunti vassānanāmake temāse vassaṃ upagantabbanti attho. Kati nu kho vassūpanāyikāti kati nu kho vassūpagamanāni. Aparajjugatāyāti ettha aparajjugatāya assāti aparajjugatā, tassā aparajjugatāya; atikkantāya aparasmiṃ divaseti attho. Dutiyanayepi māso gatāya assāti māsagatā, tassā māsagatāya; atikkantāya māse paripuṇṇeti attho. Tasmā āsāḷhīpuṇṇamāya anantare pāṭipadadivase, āsāḷhīpuṇṇamito vā aparāya puṇṇamāya anantare pāṭipadadivaseyeva vihāraṃ paṭijaggitvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā sabbaṃ cetiyavandanādisāmīcikammaṃ niṭṭhāpetvā ‘‘imasmiṃ vihāre imaṃ temāsaṃ vassaṃ upemī’’ti sakiṃ vā dvattikkhattuṃ vā vācaṃ nicchāretvā vassaṃ upagantabbaṃ.
184. 「雨季留居律」篇——所谓不定者，是指未经确定、不固定或不成体系者。在此语境中，「彼比库」者即指那些比库，这里话语仅限于句子这一层面。所谓「障碍」者，是指带来破坏的行为。所谓「停留不动」者，是指干枯萎缩、紧束僧舍而安住。所谓「孔雀」者，即孔雀。雨季，于雨季中安住，此「雨季」所指即此「三个月」。那么「雨季留居」是几许雨季，亦即多少次雨季开始？所谓「不逾限」者，是说在此处须超过其界限；所谓「界限」，乃指某一日之后；超过之后即为界限。所谓「月满」者，是指月份过去、达到圆满状态。由此于「八月月圆」之后的一天修行者，或于「八月满月」后一天修行者，应当于此处安住并供奉饮食，完毕供养诸佛塔等正当功德事宜，说：「于此安住此季雨中」，或说两三次即断语，以此确定雨季应当安住。
Vācaṃ nicchāretvā vassaṃ upagantabbaṃ.
言毕断语，应当安住雨季。
Vassānecārikāpaṭikkhepādikathā禁止瓦萨期游行等之论
§185-6
185-6.Yo pakkameyyāti ettha anapekkhagamanena vā aññattha aruṇaṃ uṭṭhāpanena vā āpatti veditabbā. Yo atikkameyyāti ettha vihāragaṇanāya āpattiyo veditabbā. Sace hi taṃ divasaṃ vihārasatassa upacāraṃ okkamitvā atikkamati, sataṃ āpattiyo. Sace pana vihārūpacāraṃ atikkamitvā aññassa vihārassa upacāraṃ anokkamitvāva nivattati, ekā eva āpatti. Kenaci antarāyena purimikaṃ anupagatena pacchimikā upagantabbā.
185-6. 所谓「离去者」，是指通过无碍离开，或未发出晨曦敬请后，必应明了其过失。所谓「逾限者」，是指论及僧舍数量时，须明了其犯戒之处。若某日，本应完成僧舍供养而超越时限，则犯一百戒。若放弃此僧舍供养而去参加他处供养，亦算一戒。因某种阻碍，先未去过处而后去之处，应予遵守。
Vassaṃukkaḍḍhitukāmoti vassanāmakaṃ paṭhamamāsaṃ ukkaḍḍhitukāmo, sāvaṇamāsaṃ akatvā puna āsāḷhīmāsameva kattukāmoti attho. Āgame juṇheti āgame māseti attho. Anujānāmi bhikkhave rājūnaṃ anuvattitunti ettha vassukkaḍḍhane bhikkhūnaṃ kāci parihāni nāma natthīti anuvattituṃ anuññātaṃ, tasmā aññasmimpi dhammike kamme anuvattitabbaṃ. Adhammike pana na kassaci anuvattitabbaṃ.
所谓「望超雨季」者，是指欲望超越名为雨季的初月，未供养雨季之月（七月），而欲于八月雨季订立。这就是「降雨季」之意。所谓「降雨季」是指月份。此乃已知，尊者们，无论国王如何支持，雨季供养对于比库没什么损害，因此许可执行此礼仪，故其他善法中亦当效法。相反不善法则不得效法。
Sattāhakaraṇīyānujānanakathā允许七日作法之论
§187-8
187-8. Sattāhakaraṇīyesu – sattāhakaraṇīyena gantunti sattāhabbhantare yaṃ kattabbaṃ taṃ sattāhakaraṇīyaṃ, tena sattāhakaraṇīyena karaṇabhūtena gantuṃ anujānāmīti attho. Pahite gantunti imehi sattahi bhikkhuādīhi dūte pahiteyeva gantuṃ anujānāmīti attho. Sattāhaṃ sannivatto kātabboti sattāheyeva sannivattitabbo, aṭṭhamo aruṇo tattheva na uṭṭhāpetabboti attho.
187-8. 「七天留守」者，是指在七天内该执行之事，乃是七天留守律，即准许其作为执持人去完成某事。所谓「被派遣者」，即是被七人中之比库等派遣去对应之处监察，准许其去执行。谓之「当七天内进行」者，是说须于七天内完成，到了第八个黎明，则无须再起敬请。
Bhikkhunisaṅghaṃ uddissāti ito paṭṭhāya vaccakuṭi jantāgharaṃ jantāgharasālāti imāni tīṇi parihīnāni.
此言指向比库尼团体，自此处传播至舍房、宿舍、舍利堂，此三处皆为受损之处。
§189
189.Udositādīni udositasikkhāpadādīsu vuttāneva. Rasavatīti bhattagehaṃ vuccati. Vāreyyaṃ sañcarittasikkhāpade vuttameva. Purāyaṃ suttanto palujjatīti yāva ayaṃ suttanto na palujjati, yāva ayaṃ suttanto na vinassati. Aññataraṃ vā panassa kiccaṃ hoti karaṇīyaṃ vāti etena parisaṅkhataṃ yaṃkiñci karaṇīyaṃ saṅgahitaṃ hoti. Sabbattha ca ‘‘icchāmi dānañca dātuṃ dhammañca sotuṃ bhikkhū ca passitu’’nti imināva kappiyavacanena pesite gantabbaṃ, etesaṃ vā vevacanena. Peyyālakkamo pana evaṃ veditabbo, yathā ‘‘upāsakena saṅghaṃ uddissa vihārādayo kārāpitā honti, sambahule bhikkhū uddissa, ekaṃ bhikkhuṃ uddissa, bhikkhunisaṅghaṃ uddissa, sambahulā bhikkhuniyo, ekaṃ bhikkhuniṃ, sambahulā sikkhamānāyo, ekaṃ sikkhamānaṃ, sambahule sāmaṇere, ekaṃ sāmaṇeraṃ, sambahulā sāmaṇeriyo, ekaṃ sāmaṇeriṃ uddissa attano atthāya nivesanaṃ kārāpitaṃ hotī’’ti vuttaṃ; evameva ‘‘upāsikāya, bhikkhunā, bhikkhuniyā, sikkhamānāya, sāmaṇerena, sāmaṇeriyā saṅghaṃ uddissā’’ti sabbaṃ vattabbaṃ. Etesu sattappakāresu karaṇīyesu pahite gantabbaṃ.
189.如『Udositādīni udositasikkhāpadādīsu』所言，意味着这些教诲和戒律均已明言。『Rasavatīti』即为食宅，指住所食宿之处。『Vāreyyaṃ sañcarittasikkhāpade vuttameva』意指可行教诫中所说的活动。『Purāyaṃ suttanto palujjatīti』谓“直到该经文不破坏、不毁灭为止”，即只要此经文未失传未毁灭，便是成立。如有其他义务存在，必定有相应的行为，所有应行之事皆被整合汇聚。普遍皆称“我愿布施法教，愿闻闻法，愿比库见法”，此以适宜之语奉送邀请应去之所，或以别词称呼。关于境界的划分，应知道“供养近事居士时，僧舍等建筑已完成；供养众比库、亦供一比库、比库尼众、一比库尼、众在学尼、一在学尼、众沙玛内拉、一沙玛内拉、众沙玛内莉、一沙玛内莉时，皆已安置所属住处”，此乃所述。如是“供养近事女、比库、比库尼、在学尼、沙玛内拉、沙玛内莉供养僧团”等等，均需谨守。此七种应行之事应及时前往。
Pañcannaṃappahitepianujānanakathā允许五种未送出之论
§193
193.Pañcannaṃsattāhakaraṇīyenāti etesaṃ bhikkhuādīnaṃ sahadhammikānaṃ ‘‘gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā bhesajjaṃ vā pariyesissāmi , pucchissāmi vā, upaṭṭhahissāmi vā’’ti evamādinā parato vitthāretvā dassitena kāraṇena appahitepi gantabbaṃ, pageva pahite. Bhikkhu gilāno hoti, anabhirati uppannā hoti, kukkuccaṃ uppannaṃ hoti, diṭṭhigataṃ uppannaṃ hoti, garudhammaṃ ajjhāpanno hoti parivāsāraho, mūlāya paṭikassanāraho hoti, mānattāraho, abbhānāraho, saṅgho kammaṃ kattukāmo hoti, kataṃ vā saṅghena kammaṃ hotīti etehi dasahi kāraṇehi bhikkhussa santikaṃ gantabbaṃ. Bhikkhuniyā santikaṃ navahi kāraṇehi gantabbaṃ, sikkhamānāya santikaṃ chahi – ādito catūhi, sikkhā kuppitā hoti, upasampajjitukāmā hotīti. Sāmaṇerassāpi chahi – ādito catūhi, vassaṃ pucchitukāmo upasampajjitukāmo hotīti. Sāmaṇeriyā upasampadaṃ apanetvā sikkhāpadaṃ dātukāmo hotīti iminā saddhiṃ pañcahi. Parato mātāpitūnaṃ anuññātaṭṭhānepi eseva nayo. Andhakaṭṭhakathāyaṃ pana ‘‘ye mātāpitūnaṃ upaṭṭhākā ñātakā vā aññātakā vā tesampi appahite gantuṃ vaṭṭatī’’ti vuttaṃ, taṃ neva aṭṭhakathāyaṃ, na pāḷiyā vuttaṃ, tasmā na gahetabbaṃ.
193.所谓五十三种应行，是指对于这些比库及同修，会发生的各种情况，例如身体疾病或病患照料、寻求药物、前去询问或护理等，应详细展开排列说明。即使是在不方便的情况下，也应赴约，唯独在实际不便时方可推迟。比库若病痛不起意愿、不悦、心生忧患、起疑虑，心境恶劣，遭受侮辱、丧失根基不足敬、缺乏喜悦、中断断念、僧团有任务时或已完成的僧团任务时，应赴之。依此十种原因，比库需赴会。比库尼依此九种原因应赴，比库尼在学尼依此六种原因应赴，原因亦起于四大基本，学戒受戒愿望而起。沙玛内拉依此六种原因应赴，亦缘于四大基本，乐问雨季修行及志愿受戒等起。初学比库尼欲受戒，愿行戒律等，共同适用五例。依此体例，依母亲父亲等无法到场时，此行为亦为准用。《暗释》中亦有论述：“虽是母亲、父亲之侍者及亲族、外族，亦应无碍赴会”，此并无记载于正统论典和巴利语典籍，故不应采纳。
Pahiteyevaanujānanakathā允许已送出之论
§199
199.Bhikkhugatikoti ekasmiṃ vihāre bhikkhūhi saddhiṃ vasanakapuriso. Undriyatīti palujjati. Bhaṇḍaṃ chedāpitanti dabbasambhārabhaṇḍaṃ chedāpitaṃ. Āvahāpeyyunti āharāpeyyuṃ. Dajjāhanti dajje ahaṃ. Saṅghakaraṇīyenāti ettha yaṃkiñci uposathāgārādīsu senāsanesu cetiyachattavedikādīsu vā kattabbaṃ, antamaso bhikkhuno puggalikasenāsanampi, sabbaṃ saṅghakaraṇīyameva. Tasmā tassa nipphādanatthaṃ dabbasambhārādīni vā āharituṃ vaḍḍhakīppabhutīnaṃ bhattavetanādīni vā dāpetuṃ gantabbaṃ.
199.所谓比库同行，是指一处僧舍中与众比库同居的人。『Undriyatīti palujjati』指毁坏、毁损。『Bhaṇḍaṃ chedāpitanti』意为储藏食器器物被拆毁。『Āvahāpeyyunti āharāpeyyuṃ』指搬运取用。『Dajjāhanti dajje ahaṃ』指我摧毁。所谓僧团事物，是指僧团在仪轨及寺院、佛塔、遮盖处所等应为立造建筑，至最低限度应设个人所占席位，所有均由僧团所有。例如为保护此等，盛放器具的储藏处、增饭者食物、发薪给养等，皆应前往获取供应。此处涵盖僧团事务及分发之规范。
Ayaṃ panettha pāḷimuttakaratticchedavinicchayo – dhammasavanatthāya animantitena gantuṃ na vaṭṭati. Sace ekasmiṃ mahāvāse paṭhamaṃyeva katikā katā hoti – ‘‘asukadivasaṃ nāma sannipatitabba’’nti , nimantitoyeva nāma hoti, gantuṃ vaṭṭati. ‘‘Bhaṇḍakaṃ dhovissāmī’’ti gantuṃ na vaṭṭati. Sace pana ācariyupajjhāyā pahiṇanti, vaṭṭati. Nātidūre vihāro hoti, tattha gantvā ajjeva āgamissāmīti sampāpuṇituṃ na sakkoti, vaṭṭati. Uddesaparipucchādīnaṃ atthāyapi gantuṃ na vaṭṭati. ‘‘Ācariyaṃ passissāmī’’ti pana gantuṃ labhati. Sace pana naṃ ācariyo ‘‘ajja mā gacchā’’ti vadati, vaṭṭati. Upaṭṭhākakulaṃ vā ñātikulaṃ vā dassanāya gantuṃ na labhatīti.
此处论述关于巴利文独立词根『muttakaratticchedavinicchayo』的断裁法则——为使法义畅通，非经邀请不得随意前往。如若首次值住期间刚成主持，譬如‘‘应于那个不便之日聚会’’，此乃正式邀请，便可前往。譬如‘‘应洗刷器皿’’则不可前往。若是老师或监督者发出邀请，则可前往。若住处过远，且不能在当天赶到，则可前往。对于查询目的等并非邀请之情形，不可前往。譬如说‘‘我会去见老师’’，可前往。若老师说‘‘今天不要去’’，则不可前往。也不因亲属或亲戚见面而获得往访许可。
Antarāyeanāpattivassacchedakathā障碍中不犯瓦萨断之论
§201
201.Yena gāmo tena gantuntiādīsu sace gāmo avidūraṃ gato hoti, tattha piṇḍāya caritvā vihārameva āgantvā vasitabbaṃ. Sace dūraṃ gato, sattāhavārena aruṇo uṭṭhāpetabbo. Na sakkā ce hoti, tatreva sabhāgaṭṭhāne vasitabbaṃ. Sace manussā yathāpavattāni salākabhattādīni denti, ‘‘na mayaṃ tasmiṃ vihāre vasimhā’’ti vattabbā. ‘‘Mayaṃ vihārassa vā pāsādassa vā na dema, tumhākaṃ dema, yattha katthaci vasitvā bhuñjathā’’ti vutte pana yathāsukhaṃ bhuñjitabbaṃ, tesaṃyeva taṃ pāpuṇāti. ‘‘Tumhākaṃ vasanaṭṭhāne pāpuṇāpetvā bhuñjathā’’ti vutte pana yattha vasanti, tattha netvā vassaggena pāpuṇāpetvā bhuñjitabbaṃ.
论述于村落、居所前往事宜。如村庄离得不远，应亲自供养住宿而居住。若距离较远，应七天之内起晨而往如常施舍。若无力而不能达成，则应于公共集会地点逗留。若人们依例奉献食物木材等，并声明‘‘我们不住在彼处’’，则应知道此规则。若有人说“我们不向此住处或别墅奉献，应向你们奉献，在你们所住处吃用”，依据宣示，应予允许。若说“请你们应在常驻之地奉献”，依其所住处，应承认其施以雨季施食。亦有献供雨季及临期规制，讲述病亡及衣钵等盛放、保管规则。如涉及违规物品，应自行察视后及时分开。在一定情况下，三天四方诸多条件成熟时，允许此法。若是僧团违规器物存放在室内或室外边界，若于室外者，察视分开不可耽误；若皆在室内边界，应分开存放才合宜。
Sace pavāritakāle vassāvāsikaṃ denti, yadi sattāhavārena aruṇaṃ uṭṭhāpayiṃsu, gahetabbaṃ. Chinnavassehi pana ‘‘na mayaṃ tattha vasimha, chinnavassā maya’’nti vattabbaṃ. Yadi ‘‘yesaṃ amhākaṃ senāsanaṃ pāpitaṃ, te gaṇhantū’’ti vadanti, gahetabbaṃ. Yaṃ pana vihāre upanikkhittakaṃ mā vinassīti idha āhaṭaṃ cīvarādivebhaṅgiyabhaṇḍaṃ, taṃ tattheva gantvā apaloketvā bhājetabbaṃ. ‘‘Ito ayyānaṃ cattāro paccaye dethā’’ti kappiyakārakānaṃ dinne khettavatthuādike tatruppādepi eseva nayo. Saṅghikañhi vebhaṅgiyabhaṇḍaṃ antovihāre vā bahisīmāya vā hotu, bahisīmāya ṭhitānaṃ apaloketvā bhājetuṃ na vaṭṭati. Ubhayattha ṭhitampi pana antosīmāya ṭhitānaṃ apaloketvā bhājetuṃ vaṭṭatiyeva.
论述雨季施供期间的行为规范。若于雨季供养，且七天内起晨行礼，应承受。若因雨季断供，则应说明‘‘我们不居住此处，因断雨季故’‘。若有人说“此处有恶劣的违规供具，应由他们收取”，则应让他们收取。若供养住处内有违规被遮藏的器物、破损衣钵等，应到其处察看并分开处置。常言‘‘此处应传给先前四因’’指方便所缘的界域、田地等有相似处理原则。若违规器物放置于僧舍内部或室外界限，若置于室外界限者当察看后分离，不应允许延误。二者皆置于室内界限者也应当察看分开处置。
Saṅghabhedeanāpattivassacchedakathā僧团破裂中不犯瓦萨断之论
§202
202.Saṅghobhinnoti ettha bhinne saṅghe gantvā karaṇīyaṃ natthi, yo pana ‘‘bhijjissatī’’ti āsaṅkito, taṃ sandhāya ‘‘bhinno’’ti vuttaṃ. Sambahulāhi bhikkhunīhi saṅgho bhinnoti ettha na bhikkhunīhi saṅgho bhinnoti daṭṭhabbo. Vuttañhetaṃ ‘‘na kho upāli bhikkhunī saṅghaṃ bhindatī’’ti. Etā pana nissāya anubalaṃ katvā yaṃ saṅghaṃ ‘‘bhikkhū bhindeyyu’’nti āsaṅkā hoti, taṃ sandhāyetaṃ vuttaṃ.
202.若僧团已分，前往分别的僧团中修行，则无所为事。但若有人怀疑其将生疑虑纠缠，则称之为「已分」。由多比库尼故，若有僧团已分，虽非比库尼僧团亦当观察。如经中所说：「比库尼中无有如是分裂」，此理基于此而立。基于此假设，如有人疑虑「比库尼僧团将分裂」，即当针对此疑虑说法。
Vajādīsuvassūpagamanakathā雨季等中瓦萨入之论
§203
203.Vajoti gopālakānaṃ nivāsaṭṭhānaṃ. Yena vajoti ettha vajena saddhiṃ gatassa vassacchede anāpatti.
203.“宝杖”是牧人住所之处。所谓以宝杖同行者，指的是共同持杖者，在雨季中同行而无过犯。
Upakaṭṭhāyāti āsannāya. Satthe vassaṃ upagantunti ettha vassūpanāyikadivase tena bhikkhunā upāsakā vattabbā ‘‘kuṭikā laddhuṃ vaṭṭatī’’ti. Sace karitvā denti, tattha pavisitvā ‘‘idha vassaṃ upemī’’ti tikkhattuṃ vattabbaṃ. No ce denti, sālāsaṅkhepena ṭhitasakaṭassa heṭṭhā upagantabbaṃ. Tampi alabhantena ālayo kātabbo. Satthe pana vassaṃ upagantuṃ na vaṭṭati. Ālayo nāma ‘‘idha vassaṃ vasissāmī’’ti cittuppādamattaṃ. Sace maggappaṭipanneyeva satthe pavāraṇadivaso hoti, tattheva pavāretabbaṃ. Atha sattho antovasseyeva bhikkhunā patthitaṭṭhānaṃ patvā atikkamati, patthitaṭṭhāne vasitvā tattha bhikkhūhi saddhiṃ pavāretabbaṃ. Athāpi sattho antovasseyeva antarā ekasmiṃ gāme tiṭṭhati vā vippakirati vā, tasmiṃyeva gāme bhikkhūhi saddhiṃ vasitvā pavāretabbaṃ, apavāretvā tato paraṃ gantuṃ na vaṭṭati.
“临近”意指接近。若在雨季开始日，供养者应对比库尼说：「小舍已备好」。若供养者已完成赠与，应进入舍中自称：「我今雨季安住」，须正式申明。若未赠与，则应前往刚立起小舍下方。若仍未得，需营造住宿之所。然比库尼不宜冒雨季之期前往。所谓住所，仅是心头想法：「我今雨季安住」。若为法学者，恰逢雨季十四天大会，則須在大会中进行正式申报。若雨季中，法学者下雨季会场，过境至他处，应与比库尼共同安住，会中申报。若在中雨季，法学者身处某村庄或偶然入村，应与该村比库尼共同安住，大会申报，非经申报不得外行。
Nāvāyaṃ vassaṃ upagacchantenāpi kuṭiyaṃyeva upagantabbaṃ. Pariyesitvā alabhantena ālayo kātabbo. Sace antotemāsaṃ nāvā samuddeyeva hoti, tattheva pavāretabbaṃ. Atha nāvā kūlaṃ labhati, ayañca parato gantukāmo hoti, gantuṃ na vaṭṭati. Nāvāya laddhagāmeyeva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ. Sacepi nāvā anutīrameva aññattha gacchati, bhikkhu ca paṭhamaṃ laddhagāmeyeva vasitukāmo, nāvā gacchatu bhikkhunā tattheva vasitvā bhikkhūhi saddhiṃ pavāretabbaṃ .
本雨季虽将至，亦须前往同一小舍，巡视所获之住处。若持船抵达海上，则应在船上申报。若船达岸，此乃欲行他处，勿去。若于船上且在小村里，与比库尼共同安住，应当申报。即便船行至相反方向，比库尼欲留于初到小村，应共同安住并申报。
Iti vaje satthe nāvāyanti tīsu ṭhānesu natthi vassacchede āpatti, pavāretuñca labhati. Purimesu pana ‘‘vāḷehi ubbāḷhā hontī’’tiādīsu saṅghabhedapariyantesu vatthūsu kevalaṃ anāpatti hoti, pavāretuṃ pana na labhati.
如上所说，雨季期间在宝杖处及船上为何三处，均无雨季过犯，可得申报。然旧说「枝多叶茂」诸处及其他导致僧团分裂的场所，唯有过犯而无申报权。
§204
204.Na bhikkhave rukkhasusireti ettha suddhe rukkhasusireyeva na vaṭṭati; mahantassa pana rukkhasusirassa anto padaracchadanaṃ kuṭikaṃ katvā pavisanadvāraṃ yojetvā upagantuṃ vaṭṭati. Rūkkhaṃ chinditvā khāṇukamatthake padaracchadanaṃ kuṭikaṃ katvāpi vaṭṭatiyeva. Rukkhaviṭabhiyāti etthāpi suddhe viṭapamatte na vaṭṭati. Mahāviṭape pana aṭṭakaṃ bandhitvā tattha padaracchadanaṃ kuṭikaṃ katvā upagantabbaṃ. Asenāsanikenāti yassa pañcannaṃ chadanānaṃ aññatarena channaṃ yojitadvārabandhanaṃ senāsanaṃ natthi, tena na upagantabbaṃ. Na bhikkhave chavakuṭikāyanti chavakuṭikā nāma ṭaṅkitamañcādibhedā kuṭi, tattha upagantuṃ na vaṭṭati. Susāne pana aññaṃ kuṭikaṃ katvā upagantuṃ vaṭṭati. Na bhikkhave chatteti etthāpi catūsu thambhesu chattaṃ ṭhapetvā āvaraṇaṃ katvā dvāraṃ yojetvā upagantuṃ vaṭṭati, chattakuṭikā nāmesā hoti. Cāṭiyāti etthāpi mahantena kapallena chatte vuttanayena kuṭiṃ katvā upagantuṃ vaṭṭati.
204.比库们，若系树下小舍，对纯净树下小舍不适用；若大树之下，建造有遮盖入口的小屋，则可前往。斫树后，若在坑旁盖小屋，亦是允许。所谓树间林下小屋，此处即使是空地亦不应前往。但若大空地结篱筑屋，乃可前往。所谓军帐屋，指有五盖中某盖遮蔽且门有连接之帐篷，不可前往。所谓小遮棚屋，乃指架设的床榻等构造之屋，不可前往。换盖之后，可前往。所谓伞屋，即在四柱上撑伞搭屋，筑门做遮蔽，可前往，称为伞屋。所谓篷帐屋，即用大蓬布及秃头盖帐篷建成者，可前往。
Adhammikakatikādikathā非法咖提那衣等之论
§205
205.Evarūpā katikāti ettha aññāpi yā īdisī adhammikā katikā hoti, sā na kātabbāti attho. Tassā lakkhaṇaṃ mahāvibhaṅge vuttaṃ.
205. 此类数目如何？若还有其他类似的不恰当数目，则不可为之。这句话的意义即在此。其标志已在《大分藏》中说明。
§207-8
207-8.Paṭissave ca āpatti dukkaṭassāti ettha na kevalaṃ ‘‘imaṃ temāsaṃ idha vassaṃ vasathā’’ti etasseva paṭissave āpatti, ‘‘imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ idha vassaṃ vasissāma, ekato uddisāpessāmā’’ti evamādināpi tassa tassa paṭissave dukkaṭaṃ. Tañca kho paṭhamaṃ suddhacittassa pacchā visaṃvādanapaccayā, paṭhamampi asuddhacittassa pana paṭissave pācittiyaṃ, visaṃvādane dukkaṭanti pācittiyena saddhiṃ dukkaṭaṃ yujjati.
207-208. 关于因犯错导致的过失，指的不仅仅是“今三个月处于此寺院内静住”，若仅止于此，则无过失。又如“今三个月接受比库供养，我们双方均将于此处安住，并且一同前往”，如此意在同意彼此的供养，这样的约定本身即含有过失。且此最初因心清净之人而生的，是因诉讼而生的怨恨；最初时心不清净之人的过失则是披戒；诉讼之时过失和披戒的罪责合并则成为恶业。
Sotadaheva akaraṇīyotiādīsu sace vassaṃ anupagantvā vā pakkamati, upagantvā vā sattāhaṃ bahiddhā vītināmeti, purimikā ca na paññāyati, paṭissave ca āpatti. Vassaṃ upagantvā pana aruṇaṃ anuṭṭhāpetvā tadaheva sattāhakaraṇīyena pakkamantassāpi antosattāhe nivattantassa anāpatti, ko pana vādo dvīhatīhaṃ vasitvā antosattāhe nivattantassa. Dvīhatīhaṃ vasitvāti etthāpi nirapekkheneva upacārātikkame vassacchedo veditabbo. Sace idha vasissāmīti ālayo atthi, asatiyā pana vassaṃ na upeti, gahitasenāsanaṃ suggahitaṃ, chinnavasso na hoti, pavāretuṃ labhatiyeva.
若未届出即离寺住，或虽届出但在外七天内不归，且其中的居士未曾明白这点，则属犯错过失。若届出后于黎明时分离寺，而正当黎明时的七天内尚未离开，则不犯戒；若留居于此七天内，则视为过失。至于两夜之久，若无特别缘故，即可视为过分越过停住期限，亦可辨识违戒。若寺有住处，则不存在无住期无法出走的情况。住所为出租的住房，非长期租约，即为非持续住处，可自由出离。
Sattāhaṃ anāgatāya pavāraṇāyāti ettha navamito paṭṭhāya gantuṃ vaṭṭati, āgacchatu vā mā vā, anāpatti. Sesaṃ uttānamevāti.
若七天的未来时间将至要求离寺，则以第九天为起点准备离去，归来或不归来均不算犯戒。余下部分仍按上述解释。
Vassūpanāyikakkhandhakavaṇṇanā niṭṭhitā. · 瓦萨入篇集之注释已竟。