3. Samuccayakkhandhakaṃ · 3. 结合篇义注

80 段 · CSCD 巴利原典

3. Samuccayakkhandhakaṃ三、积集篇集

Sukkavissaṭṭhikathā精液泄出论

§97

97. Samuccayakkhandhake – chārattaṃ mānattanti ettha catubbidhaṃ mānattaṃ – appaṭicchannamānattaṃ, paṭicchannamānattaṃ, pakkhamānattaṃ, samodhānamānattanti. Tattha appaṭicchannamānattaṃ nāma – yaṃ appaṭicchannāya āpattiyā parivāsaṃ adatvā kevalaṃ āpattiṃ āpannabhāveneva mānattārahassa mānattaṃ diyyati. Paṭicchannamānattaṃ nāma – yaṃ paṭicchannāya āpattiyā parivutthaparivāsassa diyyati. Pakkhamānattaṃ nāma – yaṃ paṭicchannāya vā appaṭicchannāya vā āpattiyā addhamāsaṃ bhikkhunīnaṃ diyyati. Samodhānamānattaṃ nāma – yaṃ odhāya ekato katvā diyyati. Tesu idaṃ ‘‘appaṭicchannāya chārattaṃ mānatta’’nti vacanato ‘‘appaṭicchannamānatta’’nti veditabbaṃ. Taṃ dentena sace ekaṃ āpattiṃ āpanno hoti, idha vuttanayena dātabbaṃ. Sace dve vā tisso vā tatuttariṃ vā āpanno, yatheva ‘‘ekaṃ āpatti’’nti vuttaṃ; evaṃ ‘‘dve āpattiyo, tisso āpattiyo’’ti vattabbaṃ. Tatuttari pana sacepi sataṃ vā sahassaṃ vā hoti, ‘‘sambahulā’’ti vattabbaṃ. Nānāvatthukāyopi ekato katvā dātabbā, tāsaṃ dānavidhiṃ parivāsadāne kathayissāma.

第九十七讲：聚集律篇中关于责罚的规定界限。在此所说的依责罚分类的界限，有四种形式：无他人知悉的责罚界限、他人已知的责罚界限、旁人责罚界限，以及共同责罚界限。所谓无他人知悉的责罚界限，是指因未有人知晓的过失而授予单纯责罚之界限，即仅在受罚者因犯戒而担当责罚时，赋予的责罚界限。所谓他人已知的责罚界限，是指因已被他人发现、公开的过失而给予的界限。所谓旁人责罚界限，是指因自身犯戒或他人过失而在比库尼间暂行施责的界限。所谓共同责罚界限，是指由多方联合处罚而给予的界限。此中“无他人知悉的连责罚界限”可称作“无他知界限”。若只有一项过失，则应当按照此说施与责罚界限。若有两项、三项或四项以上的过失，虽同一原则类比视作一项过失，但应宣说“有二项过失，有三项过失”等。若有四项甚至百余项过失，则称为“众多过失”。不同性质的过失也可以合并施以责罚界限，此类赋与方式将在后面详述。

Evaṃ āpattivasena kammavācaṃ katvā dinne mānatte ‘‘evametaṃ dhārayāmī’’ti kammavācāpariyosāne māḷakasīmāyameva ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayena vattaṃ samādātabbaṃ. Vattaṃ samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

依此受过责罚者，作出相应的过失言辞，且在施责边界内以宣示语句“我以此类界限遵行”作为结束宣告，然后实行该界限的戒律。戒律既已实行，应当当场告知僧团，而告知时应述说如下：

‘‘Ahaṃ , bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi. Sohaṃ mānattaṃ carāmi, vedayāmahaṃ, bhante ‘vedayatī’ti maṃ saṅgho dhāretū’’ti.

“尊敬的比库，吾犯一项过失，其性质轻微且未为众知，实以无他知悉的界限遵行，今请求僧团授予此无他知悉的过失界限。僧团已授予我此界限，我将依此界限行持，如有不适，请僧团指出纠正。”

Imañca pana atthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

诸如此类的宣告之后，还须将此情形以清晰明了的言辞向各众传达。若需投入僧团，应当按照诠解宣示归僧。若比库与传宣者同行，则需在传宣者面前再行报告。若他人拒绝报告，则由传宣者向该比库报告，其后由其投入。报告结束时应说“受戒者愿承认我所述”。若有两人报告便以“二位愿承认”，三人报告则言“三位愿承认”。出家仪式既定后，该人应立于开放场所以表明受戒。

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ. Antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca.

若是初行比库，他有僧众同住一处，若无上呈戒律，则当夜间在内堂统计人数。若无能力进行清点，则应在法定戒律投放处以宣示之规定实行。若人数众多，须通过检点者带领众比库，在未检点区域超过两层竹栏以上边界，并经由正路进入住处，或以围篱、墙壁作为照护，坐于责罚处。在晨暮时分，应当依照规定的宣示语句实行戒律并告知。若有其他比库以任何理由前来该处，若见其状态或听到声音，必须报告。若未报告则有夜间擅离与戒律破坏的说法。

Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ca ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati. Aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena purearuṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhūsu ekassa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ; ayaṃ nikkhittavattassa parihāro’’ti āha.

此时若越过十二分戒规定前往，则犹如无知者行事，夜间戒律破坏确实存在，但戒律争执则无。报告时应指明该处，并在附近指定一位比库监管。若有记忆在身，可前往执行此戒律落放之处。清晨起床后，应将戒律展示于该比库前。若他人因某事先行于清晨出外，遇见或迎接外来宾客，应通知该比库，进行戒律的处分。此乃因传达而使比库群中皆明白，避免群中部分落入疏失或违戒。若无人见此情形，前往聚落后应将戒律落放交予当众比库。尊者大苏摩说：“凡初见者，宜告知并置戒处，此为戒律落放之正当方法。”

Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo. Vatte samādinne abbhānāraho hoti. Tenāpi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Tatra yvāyaṃ ‘‘evañca pana, bhikkhave, abbhetabbo’’ti pāḷiyaṃyeva abbhānavidhi vutto, ayañca ekāpattivasena vutto. Sace pana dve tisso sambahulā vā ekavatthukā vā nānāvatthukā vā āpattiyo honti, tāsaṃ vasena kammavācā kātabbā. Evaṃ appaṭicchannamānattaṃ dātabbaṃ. Paṭicchannamānattaṃ pana yasmā paṭicchannāya āpattiyā parivutthaparivāsassa dātabbaṃ hoti, tasmā naṃ parivāsakathāyaṃyeva kathayissāma.

如是持戒，自在不违戒，常住无间之中，集于二十人以上之比库僧团处，该比库应受戒治。在此受戒初步之处，应修初次戒治。因初次戒治已定，处于明显之地，且不适宜行戒治之处，不应行戒治，故应确立戒治。戒治既确立，则初次戒治应成就。于此戒治成就后，应当宣布，请求戒治。若未确立戒治，则无戒治确立之功德。此比库若逾越自在不违戒，则应受戒治。此中有云南尊所说：“比库们，该如此受戒治”，此戒治方式已经成一法则。如若有二三、甚至多种一犯重罪或不同种类之罪，当依其状况行言戒语。此时，应给予无隐瞒之自在不违戒；而隐瞒自在不违戒，因为隐瞒而造生的罪，应当以被责难之言加以说明。

Parivāsakathā别住论

§102

102. ‘‘Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detū’’tiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ. Tassa yasmā āgatāgataṭṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassayissāma.

第二百零二章：“因此，比库们，僧团应给犯一罪之比库提供一个确定之、不被责难的庇护。”如是等多种形态中，都提到责任与自在即戒治。因其于来去之处辨别之际，文本常生详尽之说，且不易轻易接受，故本疏特加解释说明。

Ayañhi idha adhippeto parivāso nāma – paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti tividho hoti. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo . Kassaci hi ekāhapaṭicchannā āpatti hoti yathā ayaṃ udāyittherassa, kassaci dvīhādipaṭicchannā yathā parato āgatā udāyittherasseva, kassaci ekā āpatti hoti yathā ayaṃ, kassaci dve tisso tatuttari vā yathā parato āgatā, tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo.

此处所谓戒治分三种：隐瞒戒治、纯净戒治和明确戒治。其中特指隐瞒戒治，即对隐瞒之罪给予的戒治。有人犯一隐瞒罪，如某比库，有人犯两次以上隐瞒罪，如从外来者处抵来的比库，有人犯一罪，有人犯二三甚至更多，于是应首先明了隐瞒戒治的缘起与本质。

Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti. Tatthāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti.

隐瞒罪共分十种形式。其内容表犹如表册，记载有罪与认罪、明示与被认、非干扰与干扰、粗重与轻微、掩盖欲望与掩盖行为等分别。

Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti. Sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channāva hoti. Atha panāyaṃ tattha anāpattisaññī, acchannā hoti, anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentenāpi acchāditāva hoti. Lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti. Garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā. Garukaṃ garukāti ñatvā chādeti, channā hoti. Garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti.

其中所称罪即为犯过，认罪即为承认有罪，明示即为当众告知，欲掩盖即欲隐瞒。虽自知有罪，若未承认，则为无承认，虽无承认，若行为掩盖，亦有遮盖之相。有轻重分别者，心态张狂与谦逊不同，居于不正之地，虽有罪却不被认知。自称轻重以自辩，但他人不知，未妥当公开，不算公开承认。若确知己重，诚乎承认，则属公开。轻重分辨不好者，仍视为遮盖而属承认。

Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato – so ce pakatattasaññī hutvā chādeti, channā hoti. Atha ‘‘mayhaṃ saṅghena kammaṃ kata’’nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ –

明示即是有三种放弃违法行为的修行：其一若意识已明，行出告知，则为公开。其二若告知“我与僧团犯戒”而未完全公开，属不公开。其三虽被明示者遮盖，但由明示与不明示心态皆为未明示。正如所说：

‘‘Āpajjati garukaṃ sāvasesaṃ,

『全部产生沉重者』者，

Chādeti anādariyaṃ paṭicca;

『无敬地遮蔽』者，

Na bhikkhunī no ca phuseyya vajjaṃ,

不会接触或触犯比库尼的过失，

Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

这是由善巧思惟所思量的问题。」（增支部481章）

Ayañhi pañho ukkhittakena kathito.

此问题由经文诠释者展开说明。

Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrukajātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassa hi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, ekasmiṃ pana satiyeva antarāye antarāyikasaññī hutvā chādeti, acchannāva hoti. Antarāyikassa pana antarāyikasaññāya vā anantarāyikasaññāya vā chādayato acchannāva hoti.

所谓无障碍者，是指在十种障碍中没有任何一种的人；如果他具足无障碍的观念而加以遮蔽，则属于被遮蔽之人。若他因生起恐惧心，在黑暗、非人猛兽威胁之处具足无障碍观念而加遮蔽，则为未遮蔽。譬如有人住山林，越过洞穴或河流本应应声号召，且途中有般若猛兽、人妖等恐怖，但道路上有蛇蜿蜒，河流满溢，一处确实存在障碍，但他仍具无障碍观念并加以遮蔽，此时为未遮蔽者。障碍者，因其具障碍或无障碍的认识而遮蔽，即属于未遮蔽。

Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca; so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti na gantuṃ; apica kho na sakkomīti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hotu, acchāditāva.

多言者欲在比库面前亲近并报告；若他多言并因而掩蔽，便称作被掩蔽者。若口中真有疾病，如肿块、痈疮、牙痛，或因乞食而食物难得，他即不能说话、不能到处走动，虽如此，他仍不称不能者，是称为多言但非少言者。以此类推，被掩蔽者和未被掩蔽者。若因无能而说话或行动无趣者，能言无趣者或不能言无趣者，均属被掩蔽者，如同未被掩蔽一般。

Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana chādessāmīti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma.

有欲掩盖者，因而掩盖者，是指正此义。若欲掩盖而非真掩盖者，如作强硬姿态，在前后方、起始处等时无所顾忌地喊叫，便不是真正欲掩盖者，亦不具掩盖性质。

Yassa pana abhikkhuke ṭhāne vasantassa āpattiṃ āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa sabhāgasantikaṃ vā gacchantassa addhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti.

若因房舍内有犯戒事故，某比库长时间缺席导致活动时间超出半月或一月，故不能视为欲掩盖者而掩盖，且此时亦非被掩蔽。

Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā apakkamitvā sabhāgaṭṭhānaṃ gantvā āvi karoti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ averisabhāgamattameva pamāṇaṃ, tasmā averisabhāgassa santike ārocetabbā.

有如同闯入火堆之人，突然入室而为所犯之处导致损害者，非欲掩盖者且不掩盖。若见犯处便以惭愧不敢语，便为被掩蔽者，此乃因对上师等敬爱心有限，故应向所害者说明。

Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassāpi santike na ārocetabbā. Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā, divā vā rattiṃ vā yāva aruṇaṃ na uggacchati tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati. Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi kātuṃ na vaṭṭati. Sace āvi karoti, āpatti āvikatā hoti, dukkaṭā pana na muccati, tasmā suddhassa santike āvikātabbā. Āvikaronto ca ‘‘tuyhaṃ santike ekaṃ āpattiṃ āvikaromī’’ti vā ‘‘ācikkhāmī’’ti vā ‘‘ārocemī’’ti vā ‘‘mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī’’ti vā vadatu, ‘‘ekaṃ garukāpattiṃ āvikaromī’’tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana lahukāpattiṃ āvikaromītiādinā nayena vadati, paṭicchannā hoti, vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenāpi ārocitāva hoti. Iti imāni dasa kāraṇāni upalakkhetvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo.

若非被害方，听闻犯处仍不告知上师者，非应告者。若先后时期有犯处，且在夜间到天明前不露出，则应告之。漏露于初明时，乃是假掩盖，因假掩盖而生恶行为。若在社团犯下较大戒罪者面前现身，亦不可为之。若现身即为犯戒行为，恶业由此不灭，故应向清净者说明。说明时应言『我在你前有一犯戒』、『我请教』、『我说明』、『我知道一犯戒已生』等，或用言语表明为重罪犯戒，如此以无所隐瞒之态度为宜。若以轻罪犯戒论述，则属隐瞒，泄露此事并非无隐瞒，因而显露，乃三种说明之一。这样十种缘由了解后，方能知隐瞒之实相。

Tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhapaṭicchannā hoti – ‘‘ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchanna’’nti evaṃ yācāpetvā idha vuttanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, dvīhapaṭicchannaṃ tīhapaṭicchannaṃ catūhapaṭicchannaṃ pañcāhapaṭicchannaṃ chāhapaṭicchannaṃ sattāhapaṭicchannaṃ aṭṭhāhapaṭicchannaṃ navāhapaṭicchannaṃ dasāhapaṭicchannaṃ ekādasāhapaṭicchannaṃ dvādasāhapaacchannaṃ terasāhapaṭicchannaṃ cuddasāhapaṭicchannanti evaṃ yāva cuddasa divasāni divasavasena yojanā kātabbā. Pañcadasa divasāni paṭicchannāya pakkhapaṭicchannanti vatvā yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva atirekapakkhapaṭicchannanti.

隐瞒日后，若犯处如实述说：『我比库，曾犯一罪，心生悔过，已确实忏悔，为一日隐瞒』等如此请求应给予安住。之后二天隐瞒、三天、四天、五天、六天、七天、八天、九天、十天、十一天、十二天、十三天、十四天地依次计算。到十五天时称为半月隐瞒。直到二十九天，称为超过半月隐瞒。

Tato māsapaṭicchannaṃ atirekamāsapaṭicchannaṃ dvemāsapaṭicchannaṃ atirekadvemāsapaṭicchannaṃ temāsapaṭicchannaṃ atirekatemāsapaṭicchannaṃ catumāsapaṭicchannaṃ atirekacatumāsapaṭicchannaṃ pañcamāsapaṭicchannaṃ atirekapañcamāsapaṭicchannaṃ chamāsapaṭicchannaṃ atirekachamāsapaṭicchannaṃ sattamāsapaṭicchannaṃ atirekasattamāsapaṭicchannaṃ aṭṭhamāsapaṭicchannaṃ atirekaaṭṭhamāsapaṭicchannaṃ navamāsapaṭicchannaṃ atirekanavamāsapaṭicchannaṃ dasamāsapaṭicchannaṃ atirekadasamāsapaṭicchannaṃ ekādasamāsapaṭicchannaṃ atirekaekādasamāsapaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare paripuṇṇe ekasaṃvaccharapaṭicchannanti. Tato paraṃ atirekaekasaṃvacchara… dvesaṃvacchara… atirekadvesaṃvacchara… tisaṃvacchara… atiraketisaṃvacchara… catusaṃvacchara… atirekacatusaṃvacchara… pañcasaṃvacchara… atirekapañcasaṃvaccharapaṭicchannanti evaṃ yāva saṭṭhisaṃvacchara… atirekasaṭṭhisaṃvaccharapaṭicchannanti vā tato vā bhiyyopi vatvā yojanā kātabbā.

于是说一个月遮施，超过一个月遮施，两个月遮施，超过两个月遮施，三个月遮施，超过三个月遮施，四个月遮施，超过四个月遮施，五个月遮施，超过五个月遮施，六个月遮施，超过六个月遮施，七个月遮施，超过七个月遮施，八个月遮施，超过八个月遮施，九个月遮施，超过九个月遮施，十个月遮施，超过十个月遮施，十一个月遮施，超过十一个月遮施，这样应作结算。满一岁即为一年遮施。之后又有超过一年遮施，两年遮施，超过两年遮施，三年遮施，超过三年遮施，四年遮施，超过四年遮施，五年遮施，超过五年遮施，如此直到六十年遮施，超过六十年遮施，或者之后再增长，皆应做这样的结算。

Sace pana dve tisso tatuttari vā āpattiyo honti, yathā idha ekaṃ āpattinti vuttaṃ; evaṃ dve āpattiyo tisso āpattiyoti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā, sambahulāti vattuṃ vaṭṭati. Nānāvatthukāsupi ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ – ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhapaṭicchannāyo’’ti evaṃ gaṇanavasena vā ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhapaṭicchannāyo’’ti evaṃ vatthukittanavasena vā, ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ nāmamattavasena vā yojanā kātabbā.

若有二、三、四种不净罪，譬如说这里有一不净罪，应说有两种不净罪、有三种不净罪。之后若有一百或一千，称之为多种不净罪，这是常说的。即便内容各异，也说『我具多种桑伽地谢萨不净罪』，比如『有一不净罪是粗重坐姿，一是身体接触，一是恶口，一是自利，一是流荡，有十一种遮施』，这样统计数目，或者按种类说『我具多种桑伽地谢萨不净罪，内容各异，有十一种遮施』，或者纯按名称说『我具多种桑伽地谢萨不净罪，有十一种遮施』，都应如此结算。

Tattha nāmaṃ duvidhaṃ – sajātisādhāraṇañca sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ; tasmā ‘‘sambahulā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ sabbasādhāraṇanāmavasenapi vattuṃ vaṭṭati. Idañhi sabbampi parivāsādikaṃ vinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva.

其中『名称』共有两种，即同类名称和普遍名称。『桑伽地谢萨』属于同类名称，不净罪属于普遍名称。因此说『我具多种不净罪，有十一种遮施』时，亦以普遍名称方式说，这是被许可的。在这里，所有以上都适用于衣钵相关的律法行为，既可按对象、名称，也可按不净罪称呼结算。

Tattha ‘‘sukkavissaṭṭhī’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca. ‘‘Kāyasaṃsaggo’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca, tattha ‘‘sukkavissaṭṭhiṃ kāyasaṃsagga’’ntiādinā vacanenāpi ‘‘nānāvatthukāyo’’ti vacanenāpi vatthu ceva gottañca gahitaṃ hoti. ‘‘Saṅghādiseso’’ti vacanenāpi ‘‘āpattiyo’’ti vacanenāpi nāmañceva āpatti ca gahitā hoti. Idha pana ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ ‘‘sukkavissaṭṭhi’’nti nāmampi vatthugottānipi gahitāneva. Yathā ca idha ‘‘ayaṃ udāyi bhikkhū’’ti vuttaṃ; evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā ‘‘ayaṃ itthannāmo bhikkhū’’ti kammavācā kātabbā.

其中『粗重坐姿』即包括行为和对象，『桑伽地谢萨』则是名称和罪。『身体接触』即是行为和对象，『桑伽地谢萨』是名称及罪，因由『粗重坐姿与身体接触』等词组成句子，也可说包括行为和对象。在『桑伽地谢萨』一词，既涵盖名称又涵盖不净罪。此处若犯一罪，即成不净罪，名字和行为对象可合为一体。正如此说『是这位比库』，凡有犯者，应取其姓名，称呼时如『这位男子比库』，应作此礼仪用语。

Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva ‘‘parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayeneva vattaṃ samādātabbaṃ . Samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

礼仪结束时，该比库即使在衣钵边界，也应以言语表示『我接受这个遮施，我承担此罪』，如此对事法承受。一旦承担，必须立刻报告僧团；报知时，也应如此报告——

『世尊，我无意中犯了一罪，是粗重坐姿类遮施一品罪，我请求僧团赦免此罪，是粗重坐姿类遮施一品罪，僧团赦免了我此罪，我接受赦免，请僧团保护我。』

Imañca panatthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassāpi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

拿着衣钵出外前往时，必须用规定的身体行为和语言宣说衣钵。若欲将衣钵安置，应当按照所说的方式，在僧团当中安置。不得放在僧人卧处的被子中，也不能仅在一人面前安置。若放在被子中，应当在取得念觉悟的同行者在场时放置。如果有人离开，且有被子未对其他人宣告的，应当宣告后安置。宣告时结束应说：“愿尊者察知此物。”如两人宣告，说“愿尊者们遣持”，三人宣告说“愿尊者们遣持”。安置完毕后，应收拾衣钵并在清楚之处停放。

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ mānattavaṇṇanāyaṃ vuttanayeneva upacārasīmaṃ atikkamitvā mahāmaggā okkamma paṭicchanne ṭhāne nisīditvā antoaruṇeyeva vuttanayeneva vattaṃ samādiyitvā tassa bhikkhuno parivāso ārocetabbo. Ārocentena sace navakataro hoti, ‘‘āvuso’’ti vattabbaṃ. Sace vuḍḍhataro, ‘‘bhante’’ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ; anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedoyeva hoti, vattabhedo pana natthi.

如果是在出家人所居之处，即有数名比库同住，未安置衣钵时，当仅在住所内进行夜间保管。若无法清理，应按所说方式放置衣钵，并于次日清晨由一比库单独前来，越过近行界限而坐于离床较远处，接纳衣钵的状况应向该比库报告。若来者为新人，应称呼“友”；若是年长者，称“尊长”；若有其他比库因某种原因来到此处，若其见到或听到声音，应立即报告；不报告或私自转移衣钵，均属不当。若已越过十二步界限，但不识法令，未经通知离去，仅为夜间取回，虽是夜间移动，但无规章违背。

Uggate aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Sace pana kañci na passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhussa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ, ayaṃ nikkhittavattassa parihāro’’ti āha.

天刚亮时应安置衣钵。若该比库因某种原因外出，先见者应报告后安置。若无人目击，应进入住所，在自己同住的比库前安置衣钵，大长老称赞此举；大莲长老则言：“先见者报告者，即是安置之换代者。”

Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi, so hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Idaṃ paṭicchannamānattaṃ nāma. Taṃ dentena sace ekāpatti hoti , pāḷiyaṃ vuttanayeneva dātabbaṃ. Atha dve vā tisso vā ‘‘sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti parivāse vuttanayeneva āpattiyo ca divase ca sallakkhetvā yojanā kātabbā.

如此连续多日有违犯者隐匿，至更多日数则出于发怒心情驱除隐匿者，前往僧团处，收纳衣钵，请求赔偿罚款。此罚款在已安置衣钵的情况下得以收回。未安置衣钵则无收缴之事，因为是违犯隐匿多日且未归还罚款，故应给付赔偿罚款。此即所谓隐匿罚款。若仅一违犯，依律当给付罚款。若二三违犯者，则以“我请求赔偿隐匿执持之罪、二违犯、三违犯一时之罚款”为文请偿，并书明于规则，做出算计。

Appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Paṭicchannāya ekāhaparivāsaṃ vasitvā –

即便终止了隐匿违法的状态，仍可给付罚款。如何给付？进入隐匿犯一时的住所内，

‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso . Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī’’ti.

白言：“尊长，我犯一时罪，蓄意妄为，击犯了隐匿法规。我请求僧团给予，同一时段内该隐匿者的住所罚款。僧团已给予该罚款，我已完纳。我又犯一时罪，但未隐匿。我请求僧团给予这些隐匿与非隐匿罪过的罚款。”

Athassa tadanurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Sace paṭicchannā dve, appaṭicchannā ekā ‘‘paṭicchannānañca appaṭicchannāya cā’’ti vattabbaṃ. Atha paṭicchannā ekā, appaṭicchannā dve, ‘‘paṭicchannāya ca appaṭicchannānañcā’’ti vattabbaṃ. Sace paṭicchannāpi dve, appaṭicchannāpi dve, ‘‘paṭicchannānañca appaṭicchannānañcā’’ti vattabbaṃ. Sabbattha anurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Ciṇṇamānattassa ca tadanurūpameva kammavācaṃ katvā abbhānaṃ kātabbaṃ. Idha pana ekāpattivasena vuttaṃ. Iti yaṃ paṭicchannāya āpattiyā parivāsāvasāne mānattaṃ diyyati, idaṃ paṭicchannamānattaṃ nāma. Evamettha ekeneva yojanāmukhena paṭicchannaparivāso ca paṭicchannamānattañca vuttanti veditabbaṃ. Pakkhamānattaṃ samodhānamānattañca avasesaparivāsakathāvasāne kathayissāma.

对此，应当依教法，依相应的行为语言而行，并给予适当的惩戒。若有两件藏匿行为，未藏一件，则当说『对藏匿行为及未藏行为。』若有藏匿一件，未藏两件，则当说『对藏匿行为及未藏行为。』若藏匿与未藏各两件，则当说『对藏匿行为及未藏行为。』无论何种情况，都应依据相应的行为语言给予惩戒。对于已有惩戒的行为语言，也应依此相应的方式进行辅助熄灭惩戒。这里以上座部律及其注疏所述之事。由此知，给予惩戒的行为语言称为『藏匿惩戒』。由此单一纽带视角，可理解为藏匿惩戒及藏匿行为语言的含义。接下来将讲述过期惩戒与熄灭惩戒的内容。

Suddhantaparivāso samodhānaparivāsoti hi dve parivāsā avasesā. Tattha ‘‘suddhantaparivāso’’ nāma parato adhammikamānattacārāvasāne ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’ti imasmiṃ vatthusmiṃ anuññātaparivāso. So duvidho – cūḷasuddhanto, mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ettakā ahaṃ āpattiyo āpannoti jānātu vā mā vā, akāraṇametaṃ.

清净惩戒与熄灭惩戒，实则是两种惩戒的终结状况。所谓『清净惩戒』是指从他人违规惩戒活动结束后，某位比库虽然犯有多种桑哥地谢萨戒的过失，但对于惩戒完成时并不自知，也在夜间结束之前未觉察，这就是本法中的『未许可惩戒』。此种惩戒分两类，即小清净惩戒与大清净惩戒。这二者皆应给未曾了解或害怕的比库适当惩戒断除夜间的过犯。至于是否了知自己是否已犯此等过失，则无定法，此为无因之过。

Tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā ‘‘asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī’’ti pucchiyamāno ‘‘āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho’’ti vadati, tassa dinno suddhantaparivāso ‘‘cūḷasuddhanto’’ti vuccati.

此处若有比库于受具戒之日，或依正行或反行被问：『你是否认识某某清净时间段内的清净状态，无论是某一日、某一昼夜分或某一月、某一季节？』若答说：『是的，尊者，我知道，我已清净至此时。』则此时给予的清净惩戒称为『小清净惩戒』。

Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace māsamattaṃ asuddhomhīti sallakkhetvā aggahesi parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva. Puna parivāsadānakiccaṃ natthi. Atha dvemāsaṃ asuddhomhīti sallakkhetvā aggahesi, parivasanto ca māsamattamevāhaṃ asuddhomhīti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ. Puna parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati, idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ paṭicchannāti vinayakammaṃ karoti, tassa āpatti vuṭṭhāti. Yo paṭicchannaṃ appaṭicchannāti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ cirapaṭicchannāti karontassāpi vuṭṭhāti. Cirapaṭicchannaṃ acirapaṭicchannāti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā sambahulāti karontassāpi vuṭṭhāti, ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ekaṃ āpajjinti karontassa na vuṭṭhāti.

依此，小清净惩戒授予后，持戒者应自知自己清净的时间，再将剩余的当月或二个月时间继续守戒。如果仅以一月为清净期，则标示之，执持后期再守戒，继续熄灭罚惩，如此继续守满对应的月份。若以二月为清净期，则予以标示，守持中继续执行熄灭罚惩，此时仅须守满该月份，无需再次施行熄罚。此即称为清净惩戒，具有上升游移之性质，或上或下，正是其标志。另一方面，若犯违未藏犯而施藏惩戒，则构成过失；若施藏惩戒于未藏犯，则不成立；若早期犯当做晚期犯，则成立；反之则不成立。若一次犯多件却被视为多件则成立，反之不成立。

Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti neva sarati vematiko vā hoti, tassa dinno suddhantaparivāso ‘‘mahāsuddhanto’’ti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ. Ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti, māso vā saṃvaccharo vā mayhaṃ āpannassāti māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ. Parivāsayācanadānalakkhaṇaṃ panettha parato pāḷiyaṃ āgatanayeneva veditabbaṃ. Kammavācāpariyosāne vattasamādānamānattaabbhānāni vuttanayāneva. Ayaṃ suddhantaparivāso nāma.

若比库无论遵循正序逆序被问，至夜间亦不知晓结束清净期，既不得胜亦非堕落，则给予称为『大清净惩戒』。此人自受戒日至出家日期间，夜间必须计算并守持熄罚。此类惩戒只升不上升而下降，故若夜间熄罚期间被问，则须守持对应月份或季节不在我受戒之列。乞求熄罚与授予之标记，仅此可知是由外而来。此为清净惩戒。

‘‘Samodhānaparivāso’’ nāma tividho hoti – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Tattha ‘‘odhānasamodhāno’’ nāma – antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. So parato ‘‘tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū’’ti ito paṭṭhāya vitthārato pāḷiyaṃyeva āgato.

所谓熄灭惩戒有三类，即违失熄灭、绝灭熄灭及错误熄灭。其中违失熄灭是指，犯了新过失后，在掩盖期间，现将其公开掩盖并加以净除，使先前过失的期限终结，此谓熄灭惩戒。此后说：『当时僧团于清晨，于一比库之过失中掩盖并减轻五种藏匿行为的根本，令这一过失的期限终结，是为熄灭惩戒。』此语详细阐述，原文同此。

Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassāni parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā punapi saṭṭhivassāni parivāsāraho hoti.

此处所论决断者，谓修行者若因所隐瞒之罪过而被觉察，遂受惩戒，并因此罪过而忍受别住(体罚), 或作别住时无瞋恨，或怀瞋恨，或生他罪过，若对前罪过或重或轻有所掩盖不显，虽以旧罪遮蔽，然犯新罪之日及断除瞋恨之日，必须全部供治(服罚)，当日修毕，此罪罪过方可视为清净。若以旧罪为缘掩盖，则应受别住。若因新罪而掩盖旧罪，则亦应受别住。若以新罪掩盖旧罪，则因患新罪受别住。依此方便，于六十年隐瞒之旧罪，皆应断判。六十年内虽断去了别住之瞋恨，然若有一日隐蔽新罪，过后即复为别住缘。

Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha ‘‘kiṃ kātabba’’nti vutte mahāsumatthero āha – ‘‘atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo’’ti. Mahāpadumatthero panāha – ‘‘kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo’’ti. Ayaṃ ‘‘odhānasamodhāno’’ nāma.

若于中间罪过过度隐瞒，问‘该如何处置？’大智长老答曰： ‘‘此人为过度，他须发露沉重罪而得释怀。’’大脚大智长老复言： ‘‘何谓过度？彼此为众合蕴而如佛时所持之律仪，罪过即遮瞒或未遮瞒犹如同胞；若行文律者不能容忍，则为过度隐瞒。由此缘故，先断其旧罪，再为其如理服罚。此名为罪过沉重在理服罚。’’

‘‘Agghasamodhāno’’ nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso diyyati. Ayaṃ vuccati agghasamodhāno. Sopi parato ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā’’tiādinā nayena pāḷiyaṃ āgatoyeva.

所谓沉重服罚者，即在多罪中有一、二、三或更多罪久被隐瞒者，集齐诸罪合并服罚。同时罚期从新月半月至下一月半月中，以轻微隐瞒罪过覆盖，诸罪堪受其别住。此即称为沉重服罚。亦有经典云：‘当时有比库犯多重桑喀地谢萨罪，一罪隐瞒一日，另一罪隐瞒两日’以此等方法裁断开示。

Yassa pana sataṃ āpattiyo dasāhapaṭicchannā, aparampi sataṃ āpattiyo dasāhapaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasatapaṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbaṃ samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitameva hoti. Vuttampi cetaṃ –

某人有百罪，每十罪为一隐瞒，遂将千罪作百日隐瞒，则该如何处置？悉数服罚，于十日内完成，如此单十罪者，百日亦必尽数服罚。又有语，

‘‘Dasasataṃ rattisataṃ, āpattiyo chādayitvāna;

‘十百日罪，百日遮覆，

Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477);

经过十夜住，方得解脱此别住。’（巴利译文477）

Ayaṃ agghasamodhāno nāma.

此谓聚众罪集解。

‘‘Missakasamodhāno’’ nāma – yo nānāvatthukā āpattiyo ekato katvā diyyati. Tatrāyaṃ nayo –

所谓“眷属罪集解”，即将各类过失罪行聚合成一体而分别说明。此处的方法是——

‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī’’ti –

「尊者，我犯多种聚众罪行，一件漏网纍饶、一件身触、一件恶言、一件自我意愿、一件游行离群、一件造屋、一件造安居、一件恶心、一件异见、一件破僧、一件随破、一件恶业、一件败家，我恳请为此聚众罪行向僧团请求赦免。」

Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo.

请乞之后，应当给予相应的赦免语句。

Ettha ca saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyotipi saṅghādisesā āpattiyo āpajjintipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammavācaṃ kātuṃ vaṭṭatiyevāti ayaṃ missakasamodhāno. Sabbaparivāsakammavācāvasāne pana nikkhittānikkhittavattādikathā purimanayeneva veditabbāti.

此处聚众罪种类繁多，按过往教言，应分类别、宗系、名称及过失种类加以整合，并加赦免语句而为赦免，这便是所谓的眷属罪集解。赦免语句及其终结——如提出赦免和否定赦免之语等，应按先前教言了知。

Parivāsakathā niṭṭhitā. · 别住论终了。

Idāni yaṃ vuttaṃ ‘‘pakkhamānattañca samodhānamānattañca avasesaparivāsakathāvasāne kathayissāmā’’ti, tassokāso sampatto, tasmā vuccati – ‘‘pakkhamānatta’’nti bhikkhuniyā dātabbamānattaṃ. Taṃ pana paṭicchannāyapi appaṭicchannāyapi āpattiyā aḍḍhamāsameva dātabbaṃ. Vuttañhetaṃ – ‘‘garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba’’nti (cūḷava. 403). Taṃ pana bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā vihārasīmaṃ sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggagaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā tāsaṃ tāsaṃ vasena vatthugottanāmaāpattīsu yaṃ yaṃ icchati taṃ taṃ ādāya yojanā kātabbā.

今将述及赦免时和赦免终结之语。知悉其时，云："赦免时"，即女比库尼须予赦免之时。对遮赦与逾期赦免，须在半月内赦免。说有云："发誓朱律时，女比库尼当于两个僧团里赦免赦免情状"（小部403经）。女比库尼应先清理彼此界限的止静场所，或在止静地周边严格划分四众聚集。若有一罪，属一处，若有二三罪或多罪，属一个或多个处，按其地区、宗系及名称，在各罪过处，任其各持各适，予以赦免并调和。

Tatridaṃ ekāpattivasena mukhamattadassanaṃ, tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ, ayye, ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācāmī’’ti.

在此情形中，依犯一过的情况，当仅以口头呈现。因有此事，比库尼便前往比库尼僧团，单独安排一处上衣，至年长比库尼脚前顶礼，坐于蒲团上，双手合十，作礼拜状，谦恭地说：『尊敬的师长，我犯了一过，至他乡，愿承请您准许我因这一过犯而前往他乡。』

Evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

请求三次之后，比库尼众散去，应由僧团决定并告知结果——

‘‘Suṇātu me ayye saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajji gāmantaraṃ, sā saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ dadeyya, esā ñatti.

『听我说，尊敬的僧团，此女名叫比库尼，因犯一过而至他乡，她请求僧团准许因这一过而赴乡外，若僧团许可，便是对该比库尼犯一过赴乡请求的正式决定。』

‘‘Suṇātu me ayye saṅgho, ayaṃ…pe… dutiyampi… tatiyampi etamatthaṃ vadāmi. Suṇātu me ayye saṅgho…pe… deti… dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ, khamati saṅghassa, tasmā tuṇhī; evametaṃ dhārayāmī’’ti.

『听我说，尊敬的僧团，此女……第二次、第三次，我亦复如是陈述。听我说，尊敬的僧团……若僧团给予许可，便由僧团赐与该女请求的赴乡许可，于是安静，所以我持守如是。』

Kammavācāpariyosāne vattaṃ samādiyitvā bhikkhumānattakathāya vuttanayeneva saṅghassa ārocetvā nikkhittavattaṃ vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike vuttanayeneva nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Puna samādiyitvā aruṇaṃ uṭṭhāpentiyā pana bhikkhunīnaṃyeva santike vasituṃ na labhati. ‘‘Ubhatosaṅghe pakkhamānattaṃ caritabba’’nti hi vuttaṃ. Tasmā assā ācariyupajjhāyāhi vihāraṃ gantvā saṅgāhakapakkhe ṭhito eko mahāthero vā dhammakathiko vā bhikkhu vattabbo – ‘‘ekissā bhikkhuniyā vinayakammaṃ kattabbamatthi, tatra no ayyā, cattāro bhikkhū pesethā’’ti. Saṅgahaṃ akātuṃ na labbhati, pesessāmīti vattabbaṃ. Catūhi pakatattabhikkhunīhi mānattacāriniṃ bhikkhuniṃ gahetvā antoaruṇeyeva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā maggā okkamma gumbavatiādīhi paṭicchannaṭṭhāne nisīditabbaṃ. Vihārūpacāratopi dve leḍḍupātā atikkamitabbā catūhi pakatattabhikkhūhipi tattha gantabbaṃ. Gantvā pana bhikkhunīhi saddhiṃ na ekaṭṭhāne nisīditabbaṃ, paṭikkamitvā avidūraṭṭhāne nisīditabbaṃ. Kurundimahāpaccarīsu pana ‘‘bhikkhunīhipi byattaṃ ekaṃ vā dve vā upāsikāyo bhikkhūhipi ekaṃ vā dve vā upāsake attarakkhaṇatthāya gahetvā gantabba’’nti vuttaṃ. Kurundiyaṃyeva ca bhikkhunupassayassa ca vihārassa ca upacāraṃ muñcituṃ vaṭṭatī’’ti vuttaṃ, gāmassāti na vuttaṃ.

诵法语毕，将事理报僧，若有比库尼欲入僧中或住处，就应当当场告诉僧团。若为外来者，亦应告知并当场报告。报告后应站立等待。再次受命时，天刚亮起，比库尼不能住僧护持旁。因经言『两僧团间须遵守遣行』，故彼往找导师、上座或说法比库，告知『一比库尼当负律仪任务，但须派遣四比库同行』。若独难完成，必须派遣。四位获命报告比库尼中违反着相者，外出离去时，应经过两穷困路线、所涉岔路口及隐蔽地点坐立。去僧舍及往返时亦当走两穷困线，且须由四位获命报告比库尼同行。前往时，跟随比库尼，不得聚集一处，逾越后离开一段距离坐下。虽有多比库尼同处，自己处于所属大的森林覆盖广阔之地时，须领一两位居士，诸比库尼须领居士一两位，诸比库同于他方护身行住。复有经言，去他乡时，须由二比库尼及两比库护送同行，若遇障碍处当停留。『舍近炼行所及森林间，严禁比库尼离开比库尼舍。』若要离开，须经导师准许。文中未说“乡”的定义。

Evaṃ nisinnesu pana bhikkhūsu ca bhikkhunīsu ca tāya bhikkhuniyā ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vattaṃ samādiyitvā bhikkhunīsaṅghassa tāva evaṃ ārocetabbaṃ –

如此同坐的比库与比库尼，彼女以『我当负律仪任务，我当遵守律仪』之语，应如实向比库尼僧团报告此事，且须如是宣布。

‘‘Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā gāmantarāya pakkhamānattaṃ adāsi, sāhaṃ pakkhamānattaṃ carāmi, ‘vedayāmahaṃ, ayye, vedayatī’ti maṃ saṅgho dhāretū’’ti.

「尊者，我曾犯一戒，至乡间去游行，因犯一戒向僧团请求准许在乡间宿夜，僧团赐我乡间宿夜的准许，于是我以此准许而行动。请僧团认为我为『我确实游行』，故持守我有此行动。」

Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ – ‘‘ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ …pe… vedayāmahaṃ, ayyā, vedayatīti maṃ saṅgho dhāretū’’ti. Idhāpi yāya kāyaci bhāsāya ārocetuṃ vaṭṭati.

之后当至比库僧团前，如是声明说：「尊长，我曾犯一戒，……我以此准许行动，请僧团认为我为『我确实游行』。」因地方不同，或许需要不同身体语言辅助表达。

Ārocetvā ca bhikkhunisaṅghasseva santike nisīditabbaṃ, ārocitakālato paṭṭhāya bhikkhūnaṃ gantuṃ vaṭṭati. Sace sāsaṅkaṃ hoti, bhikkhuniyo tattheva ṭhānaṃ paccāsīsanti, ṭhātabbaṃ. Sace añño bhikkhu vā bhikkhunī vā taṃ ṭhānaṃ eti, passantiyā ārocetabbaṃ. No ce āroceti, ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantiyā eva upacāraṃ okkamitvā gacchati, ratticchedova hoti, na vattabhedadukkaṭaṃ. Sace bhikkhuniyo upajjhāyādīnaṃ vattakaraṇatthaṃ pageva gantukāmā honti, rattivippavāsagaṇaohīyanagāmantarāpattirakkhaṇatthaṃ ekaṃ bhikkhuniṃ ṭhapetvā gantabbaṃ. Tāya aruṇe uṭṭhite tassā santike vattaṃ nikkhipitabbaṃ. Etenupāyena akhaṇḍā pañcadasa rattiyo mānattaṃ caritabbaṃ.

说毕应即在比库尼僧团前坐下，自述时应注意，比库们即应前来听闻。若担忧恐惧，比库尼当留在原处；若有他比库或比库尼前来，宜于见其告知；若不告知，有夜间离宿及犯戒过失。若因无知而径自离去，虽有夜间离宿，亦无犯戒过失。若比库尼因应上师等差遣去处理事务，应派一比库尼留下看守，守护夜间离宿及乡间犯戒。次日拂晓，应起身照料其所在。如此方便，得以连贯无断地守十五夜宿。

Anikkhittavattāya pana pārivāsikakkhandhake vuttanayeneva sammā vattitabbaṃ. Ayaṃ pana viseso – ‘‘āgantukassa ārocetabba’’nti ettha yattakā purebhattaṃ vā pacchābhattaṃ vā taṃ gāmaṃ bhikkhū vā bhikkhuniyo vā āgacchanti, sabbesaṃ ārocetabbaṃ. Anārocentiyā ratticchedo ca vattabhedadukkaṭañca. Sacepi rattiṃ koci bhikkhu taṃ gāmūpacāraṃ okkamitvā gacchati, ratticchedo hotiyeva, ajānanapaccayā pana vattabhedato muccati. Kurundiādīsu pana anikkhittavattabhikkhūnaṃ vuttanayeneva kathetabbanti vuttaṃ. Taṃ pārivāsikavattādīnaṃ upacārasīmāya paricchinnattā yuttataraṃ dissati. Uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetabbaṃ. Sace bhikkhūnaṃ tasmiṃ gāme bhikkhācāro sampajjati, tattheva gantabbaṃ. No ce sampajjati, aññatra caritvāpi tatra āgantvā attānaṃ dassetvā gantabbaṃ. Bahigāme vā saṅketaṭṭhānaṃ kātabbaṃ – ‘‘asukasmiṃ nāma ṭhāne amhe passissasī’’ti. Tāya saṅketaṭṭhānaṃ gantvā ārocetabbaṃ. Saṅketaṭṭhāne adisvā vihāraṃ gantvā ārocetabbaṃ. Vihāre sabbabhikkhūnaṃ ārocetabbaṃ. Sace sabbesaṃ sakkā na hoti ārocetuṃ, bahiupacārasīmāya ṭhatvā bhikkhuniyo pesetabbā. Tāhi ānītānaṃ catunnaṃ bhikkhūnaṃ ārocetabbaṃ. Sace vihāro dūro hoti sāsaṅko, upāsake ca upāsikāyo ca gahetvā gantabbaṃ. Sace pana ayaṃ ekā vasati, rattivippavāsaṃ āpajjati, tasmāssā ekā pakatattā bhikkhunī sammannitvā dātabbā ekacchanne vasanatthāya.

未离宿时应循持《别住律》所说般修行。此规别在于：「须向来访者报告」。若有先前或后来有比库或比库尼赴同村落时，须向其全数报告。若未告知，有夜间离宿及犯戒过失。即便夜晚有人离村赴他乡，虽有夜间离宿，因无知而为过失则得释放。犹如《苦味经》中对未离宿比库所说，不得前往超过应舍所限界。于月食、拜斋日、四位比库与比库尼共住之处，应向众报告。若有比库行为不正，应即前往处理。若无不正，虽不居本村，亦得前往以示自证。若他乡有会合之处，应予约定：「我们将在某处观看夜间情况」，彼处即为约定场所，应赴而报告。若于约定处发现僧院，应赴而报告。比库众所在的僧院均应报告。若众皆不便现身报告，应派比库尼驻守临近属地，向其带回消息。带回者应将消息告知四名比库。若僧院距离较远，应携同居士男女一起前往。若此处独住者犯夜宿过失，应以言辞告知一位比库尼愿为其安宅抵罪。

Evaṃ akhaṇḍaṃ mānattaṃ caritvā vīsatigaṇe bhikkhunisaṅghe vuttanayeneva abbhānaṃ kātabbaṃ. Sace mānattaṃ caramānā antarāpattiṃ āpajjati, mūlāya paṭikassitvā tassā āpattiyā mānattaṃ dātabbanti kurundiyaṃ vuttaṃ. Idaṃ ‘‘pakkhamānattaṃ’’ nāma.

如此无间断十五夜宿守，共聚众多比库尼僧团，依如所说制定僧规。若守宿时犯戒，应依原戒条处退回，因犯戒得宿名为「乡间宿夜准许」。

‘‘Samodhānamānattaṃ’’ pana tividhaṃ hoti – odhānasamodhānaṃ, agghasamodhānaṃ, missakasamodhānanti. Tattha yadetaṃ parato udāyittherassa pañcāhapaṭicchannāya āpattiyā parivāsaṃ parivasantassa parivāse ca mānattārahaṭṭhāne ca antarāpattiṃ āpajjitvā mūlāyapaṭikassitassa ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṃ āpattīnaṃ chārattaṃ mānattaṃ detū’’ti mānattaṃ anuññātaṃ, idaṃ ‘‘odhānasamodhānaṃ’’ nāma. Idañhi punappunaṃ mūlāyapaṭikassanena parivutthadivase odhunitvā purimāpattīhi saddhiṃ samodhāya dinnaṃ, tasmā odhānasamodhānanti vuccati. Kurundiyaṃ pana ‘‘samodhānaparivāsaṃ vutthassa dātabbaṃ mānattaṃ samodhānamānatta’’nti vuttaṃ. Tampi tena pariyāyena yujjati.

「三合宿夜准许」有三类：洗涤三合宿夜准许、持守三合宿夜准许、释疑三合宿夜准许。例如棵赖诸比库犯五重隐饰之戒，于宿夜守护处对衣法犯戒致犯戒，应处退回，该僧团赐予持守宿夜准许，称之为洗涤三合宿夜准许。重复退回与洗涤旧犯等，经反复赐予获准，因而称为洗涤三合宿夜准许。棵赖处有记录称「赐与洗涤净讼之宿夜准许」，此乃其一别名。

Agghasamodhānaṃ pana missakasamodhānañca agghasamodhānamissakasamodhānaparivāsāvasāne dātabbamānattameva vuccati, taṃ parivāsakammavācānusārena yojetvā dātabbaṃ. Ettāvatā yaṃ vuttaṃ ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detūtiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ, tassa yasmā āgatāgataṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassessāmā’’ti, tadidaṃ atthato sampāditaṃ hoti.

对于应当赦免的侮辱及赦免的袈裟侮辱，在赦免侮辱和侮免袈裟侮辱的范围之内，只能赐予最低等的惩罚，即以侮辱与戒律言谈相应的方式惩罚。当中所说的“比库们，若有比库因一件过失而发生意念上的违犯，随之服从于戒律规制，安稳清净地隐瞒一日所著的袈裟，而赐予他的袈裟”诸句，是对原典中多种形态的袈裟与惩罚的规定的解说。因其内容针对来回场所之罚决断，在巴利文中非常详尽展开，故难以轻易摄受，因此此处暂且不赦免，而后续再行说明，义理至此已然完备。

Paṭicchannaparivāsakathā覆藏别住论

§102

102. Idāni yā tāva ayaṃ paṭicchannāya ekissā āpattiyā vasena pāḷi vuttā, sā uttānatthāva.

102. 至于现今对一件隐瞒过失所应适用的袈裟惩罚，依据巴利原文所陈述的是此种高义。

§108

108. Tato paraṃ dvīhatīhacatūhapañcāhapaṭicchannānaṃ vasena pāḷiṃ vatvā pañcāhapaṭicchannāya parivāsato paṭṭhāya antarāpatti dassitā. Yasmā pana taṃ āpattiṃ āpanno mūlāyapaṭikassanāraho nāma hoti, tasmāssa tattha mūlāyapaṭikassanaṃ anuññātaṃ. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti parivāsopi vasitabbo. Yañcetaṃ mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitā honti. Iti parivāse antarāpattiṃ dassetvā puna mānattārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitāva honti. Tato parivutthaparivāsassa tāsaṃ tissannampi āpattīnaṃ samodhānamānattaṃ dassitaṃ. Tato mānattacārikassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmiṃ pana paṭikassane kate mānattaciṇṇadivasāpi parivutthadivasāpi makkhitāva honti. Tato abbhānārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmimpi kate sabbe te makkhitāva honti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassitaṃ. Evaṃ paṭicchannavāre ekāhapaṭicchannādivasena pañca, antarāpattivasena catassoti nava kammavācā dassitā honti.

108. 接着，针对二、三、四、五件隐瞒袈裟的情况，根据巴利文说明，对五件隐瞒袈裟的侮辱和惩罚之因果进行了明确指示。因该过失属于根本无法赦免的犯戒，故该处未准许其根本赦免。如果以后发生此类侮辱，但情况不符不可赦免条件，则不可视为根本不可赦免。其理由是伤害者并非隐匿犯戒而犯，在明朗场所下犯戒，故须以纯净的态度对待此犯戒。倘若确为隐瞒，则袈裟亦须穿着。所谓根本不可赦免，是指在该袈裟外露日期，袈裟污秽不可接受。如此显示袈裟之污秽，也呈现由此而来的纯净度缺失，从而构成根本不可赦免。毗连袈裟污秽情况，及相辅相成的服戒污秽问题，均被纳入论述。继而论及三种过失赦免的范围，并明确指出其所应承担的态度。及至戒律中关于服戒污秽、赦免等相关的实践，将九种戒律行为一一列举。

Paṭicchannaparivāsakathā niṭṭhitā. · 覆藏别住论终了。

Samodhānaparivāsakathā合并别住论

§125

125. Tato paraṃ pakkhapaṭicchannāya āpattiyā antoparivāsato paṭṭhāya pañcāhapaṭicchannāya antarāpattiyā vasena samodhānaparivāso ca, samodhānamānattañca dassitaṃ. Ettha ca mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsaparivutthadivasāpi sabbe makkhitāva honti. Kasmā? Yasmā paṭicchannā antarāpatti. Teneva vuttaṃ – ‘‘mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ datvā chārattaṃ mānattaṃ detū’’ti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassetvā sukkavissaṭṭhivatthu niṭṭhāpitaṃ.

125. 接着，对于偏差袈裟隐瞒过失及由袈裟覆盖部分而显现的五件隐瞒过失，及袈裟显现所伴随的侮辱惩罚和赦免态度均被阐明。此时，即使在实施赦免、热诚之际，因隐瞒袈裟之过失而产生的服饰污痕，或袈裟覆盖时出现的污迹，皆成为不可赦免之证据。其理由在于此属隐瞒与表露交织之因果关系。故原文训诂有言：“当根本过失确认后，应当赦免袈裟隐瞒过失，并在夜间授予戒律之清净。之后，所有隐瞒及显现的过失，亦因授戒僧众指证，均不得赦免。”由此确立在严格服戒时应坚守戒律清净之本分。

Samodhānaparivāsakathā niṭṭhitā. · 合并别住论已毕。

Sukkavissaṭṭhikathā ca niṭṭhitā. · 漏失精液论也已毕。

Agghasamodhānaparivāsakathā按量合并别住论

§134

134. Tato ekāpattimūlakañca āpattivaḍḍhanakañcāti dve naye dassetvā agghasamodhānaparivāso dassito.

134. 然后，对仅以一件过失为根本，亦或以多件过失加重的两种诠释，赦免侮辱及服饰污秽的规定接连显明。

Tato sañcicca anārocitāpattivatthuṃ dassetvā sañcicca ajānanaassaraṇavematikabhāvehi anārocitāya āpattiyā pacchā lajjidhamme vā ñāṇasaraṇanibbematikabhāvesu vā uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ‘‘idha pana bhikkhave’’tiādinā nayena pāḷi ṭhapitā. Tato ajānanaassaraṇavematikapaṭicchannānaṃ appaṭicchannabhāvaṃ dassetuṃ tatheva pāḷi ṭhapitā.

继而综合说明未曾报告之过失的陈述，指出对于不明知、不自觉奉行违犯而产生的未报告过失，应根据巴利原文以“此处比库们……”之导引进行说明。对那些因不明知而隐瞒过失者，则授以非隐瞒状态的说明，并据此作出区分。

Agghasamodhānaparivāsakathā niṭṭhitā. · 按量合并别住论已毕。

Dvemāsaparivāsakathā二月别住论

§138

138. Tato dvinnaṃ āpattīnaṃ dvemāsapaṭicchannānaṃ ekamāsaparivāsayācanavatthuṃ dassetvā asañcicca ajānanaassaraṇavematikabhāvehi anārocite itarasmiṃ māse pacchā lajjidhammādīsu uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ajānanaassaraṇavematikapaṭicchannassa ca āpannabhāvaṃ dassetuṃ purimanayeneva pāḷi ṭhapitā.

138. 于是对于两种过失中，两个月隐蔽者，历经一个月乞缩衣的事，应显现其过。若不检点，于无知不依归、怨恨的心态中，不如法、不善的行为，乃至另一月后，在羞耻心等缺失所生之所当作事，应当显现其状，亦当揭露无知不依归及怨恨中隐蔽者的过失，如古时已有巴利文所定。

Dvemāsaparivāsakathā niṭṭhitā. · 二月别住论已结束。

Suddhantaparivāsādikathā清净边际别住等论

§156

156. Tato ‘‘āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’tiādinā nayena suddhantaparivāso dassito.

156. 于是以“不知过失之终、不知夜间之终”等缘故，示现纯正乞缩衣的穿着状。

§160

160. Tato paraṃ pārivāsikaṃ ādiṃ katvā vibbhamitvā punaupasampannādīsu paṭipattidassanatthaṃ pāḷi ṭhapitā.

160. 于是，将他人乞缩衣等脱下舍去，复又于重新受具戒等时示现修行行为，巴利文中有此规定。

§165

165. Tattha ‘‘antarā sambahulā āpattiyo āpajjati parimāṇā appaṭicchannāyo’’tiādīsu āpattiparicchedavasena parimāṇāyo ceva appaṭicchannāyo cāti attho.

165. 此处有“中间多生过失，形量少于隐蔽者”等说，依过失分类法，此谓形量者及非隐蔽者。

§166

166.Pacchimasmiṃāpattikkhandheti ekova so āpattikkhandho, pacchā chāditattā pana ‘‘pacchimasmiṃ āpattikkhandhe’’ti vuttaṃ. Purimasminti etthāpi eseva nayo.

166. “后面过失束”为唯一的过失束，但因其被遮盖，故言“于后面过失束”，同样适用“前面”一语。

§180

180.Vavatthitā sambhinnāti sabhāgavisabhāgānamevetaṃ pariyāyavacanaṃ.

180. “明细，分割”意为部分与非部分，是其变体之词。

Suddhantaparivāsādikathā niṭṭhitā. · 清净边际别住等论已结束。

Dvebhikkhuvāraekādasakādikathā二比库段十一组等论

§181

181. Tato paraṃ yo paṭicchādeti, tasmiṃ paṭipattidassanatthaṃ ‘‘dve bhikkhū’’tiādi vuttaṃ. Tattha missakanti thullaccayādīhi missakaṃ. Suddhakanti saṅghādisesaṃ vinā lahukāpattikkhandhameva.

181. 继此之后，出于对修行的显现见解，有如『有两比库』等语被宣说。其中文义错解者，为『粗词』及诸如粗词般的错解者；而纯正者，则指没有犯僧团违戒罪的，乃是轻罪较低的犯戒者。

§184

184. Tato paraṃ avisuddhavisuddhabhāvadassanatthaṃ ‘‘idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā’’tiādi vuttaṃ. Tattha byañjanato vā adhippāyato vā anuttānaṃ nāma kiñci natthi, tasmā tañca ito pubbe avuttañca sabbaṃ pāḷianusāreneva veditabbanti.

184. 继此之后，为了显现不净与净的区别，言说『比库们啊，此处比库众多犯有僧团违戒』等语。此中，无论通过象征性或是宰制性之义，皆无超越意义，故此前后所述，均应完全依巴利语原意理解。

Dvebhikkhuvāraekādasakādikathā niṭṭhitā. · 二比库段十一组等论已结束。

Samuccayakkhandhakavaṇṇanā niṭṭhitā. · 总集篇集注释已结束。