4. Samathakkhandhakaṃ · 4. 止诤篇义注
4. Samathakkhandhakaṃ四、止诤篇集
Sammukhāvinayakathā现前调伏之说
§186-187
186-187. Samathakkhandhake – ‘‘adhammavādī puggalo’’tiādīni cha mātikāpadāni nikkhipitvā ‘‘adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī’’tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva ‘‘ayaṃ dhammo’’tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma.
186-187. 在平静篇中，对‘邪见人’等词头加以删去，记录词根，并以‘邪见人谓正见人’等教义说明方式作详细阐释。这里‘谓’表示因果比喻之意，经过包容舍弃，使人知晓义理。‘使明白’指他如实明了此义，观察理解，如是行之。‘观看而不执着’，指如彼观察此义，有时察看，有时复察，看之而无烦恼。‘显现与反复显现’，为这些同义词的变体。所谓以邪法安稳乃因其以邪法“此即为法”等说教而惑乱，故名‘以邪法安稳’。
§188
188.Dhammena vūpasammatīti yasmā dhammavādī dhammameva ‘‘ayaṃ dhammo’’tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma.
188. 以正法安稳，即因正法论者以法“此即是法”等正见说教而不迷惑，故名‘以正法安稳’。
Sammukhāvinayakathā niṭṭhitā. · 现前调伏之说终了。
Sativinayakathā忆念调伏之说
§195
195.Pañcimānibhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi ‘‘ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī’’ti apasādetabbataṃ āpajjati.
195. 第五项，对比库而言，合乎戒行的布施共有五种：无过失的布施一，转达受教者的布施一，求乞者的布施一，僧团的布施一，以及与法相应的同一布施一，共五。然此等单独一项不能取得，故教诲以五法共具之同于戒律布施为有义。其‘转达者’指劝勉者，意指后者提及前述事。此戒律布施仅当无垢尽时由末地阿那含及以上果位者接受，不他人。且为被教诲者，不为主动教诲他者。被给予时，教诲者不悦。即便教诲者说“此无垢尽戒律布施，尔当如何承受”，亦导致受者不悦。
Sativinayakathā niṭṭhitā. · 忆念调伏之说终了。
Amūḷhavinayakathā不痴调伏之说
§196
196.Bhāsitaparikkantanti vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti.
196. “被言说而受限”者，指以言语言说而由身受限；‘受限后成就’意即完成受限意义。此处所云萨拉弟子曾有此类罪过，“弟子曾有如此罪过”，谓弟子因此受限。‘曾犯’或作‘曾受’文意，此处意为先犯后有此罪，语义依次为‘先犯后有罪，弟子也曾有’。
Amūḷhavinayakathā niṭṭhitā. · 不痴调伏论终了。
Yebhuyyasikākathā多数决论
§202
202.Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma.
202. “比多众多”之意，即论其某行为的正见修行者多者，此即所谓比多众多。
§204
204. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti ‘‘adhammavādī bahutarā’’ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya ‘‘api nāma adhammavādino bahutarā assū’’ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo.
204. 关于邪法戒条的边界，谓其为限制应当适度，不宜过度分散。如有二三僧众在同一处宿住，则无额外分散。亦不因不同地方而无分散。‘知晓者’指持戒者知法已牢固，谓‘邪见者甚众’。稍有使之牢固的，心谓‘同样邪见者亦甚众’。此为彼法之本意。其余两则亦同理。
Adhammenagaṇhantīti adhammavādino ‘‘evaṃ mayaṃ bahū bhavissāmā’’ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti ‘‘evaṃ dhammavādino na bahū bhavissantī’’ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā ‘‘balavapakkhaṃ bhajissāmā’’ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati.
不正义者受到惩罚者，谓不正义论者说：“我们将来必多如是。”于是他们以二支杖受罚。诚言者处以二杖，是以二支杖为罚。正法论者则谓：并非许多人是正法论者，其只以一支正法者的杖受罚。正法论者虽不依个人见解受罚，却以错误方的杖受罚，说“我们将持强势一方”。此乃正法杖持者中应转变观察的义理。若执杖而持，多为正法论者；如其所言，此事当息，胜义亦当息。此处略述，详细义理他处尚有阐发。
Yebhuyyasikākathā niṭṭhitā. · 多数决论终了。
Tassapāpiyasikākathā惩彼过论
§207
207.Asucīti asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato ‘‘tassapāpiyasikākamma’’nti vuccati.
207.“污秽”指具足污秽的身语行，“无耻”指具无耻标志的行为、污秽等，“随顺”为善顺从。以上三为三种具备的行为成员，依僧团、法及和合而为修持。这三者也是两种恶作业的五种行为之一。此处应从“知痛恨”等处摒弃的述说看此义——此言意为：在此，污秽者，谓对于污秽感受者，属必为恶作业人。
Tassapāpiyasikākathā niṭṭhitā. · 惩彼过论终了。
Tiṇavatthārakādikathā草覆法等论
§212
212.Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ.
212.“粗恶”即粗恶性，“污秽”即污秽性。“分裂”即僧团分裂。所有人皆和合一处，不违正意，虽病亦应共同集住。三草遮盖而灭息，如同三草遮覆着腐烂臭物，而臭气不伤害他。比库依此业去除粗恶污秽及分裂等，令此事息灭，如同遮盖腐败之泥土，以三草之物覆护而清凉无臭。此为称为三草遮盖的业。
§213
213.Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ.
213.“严重违犯”，指巴拉基及僧团中罪，“人家联系”，指与凡夫之下劣恶人结交同住而生过犯。
§214
214.Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana ‘‘na metaṃ khamatī’’ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – ‘‘ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī’’ti.
214.如是，比库们，因这些过失而生起，所以以三草遮盖的法语说法，对此过失法句的结尾处集会，所有比库乃至少至上座前都已判断巴拉基及与凡夫联系罪，并加推行，故皆因此过失而生。若每日相互见者，虽曾犯过错，坐禅闻法，仍不违反戒；唯相互作不许可行为者，即不由此戒法加持者。故有言曰：“既布置不许可行为者，且不在此地。”
Tiṇavatthārakādikathā niṭṭhitā. · 草覆法等论结束。
Adhikaraṇakathā诤事论
§215
215.Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti ‘‘kasmā evaṃ na upavadissāmi, upavadissāmiyevā’’ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ.
215.关于比库尼之不假恭敬，即进入比库尼中。争论法案等之文字义为恶言恶语的阐释。“逆反行为”指心理痛苦行为；“粗恶话语”为其义。所谓“随顺”，是指在对话中接续、附和；“正随顺”含义。两人以上相互承接称“随顺话语”。“反复说明”，是指多次于身语上附和说明；此属随顺行为。所谓“坚决忍受”，意为“为何不这样附和，我愿附和”为努力；表决心的随顺。有“授予力量”，是指先前言论是原因，后言则是加强该言的附加。
Kiccayatākaraṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.
所谓“必须为之事项”，指这里的“事项”就是任务，任务的存在状态是任务性，必为之物的存在状态是必为性；这两者都称为僧团业。至于“求听业”等则是对其具体类别的称谓。所谓“求听业”，即须经过划分定界的僧团清净会，先断除私欲，然后由许可的和合僧团严厉谴责监督，再行承担的任务。所谓“关系第一业”，依言说乃是由许可的和合僧团对一关系由该关系所承担的任务。所谓“关系第二业”，依言说乃是由许可和合僧团对一关系就另一关系进行一次劝诫，由此而行的次劝诫任务。所谓“关系第四业”，依言说乃是由许可和合僧团对一关系凭三次劝诫行事所成，由此三次劝诫之关系第四业而以三次劝诫行事的任务。
Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo.
其中“求听业”仅凭求听就应当为行事，不能像关系业那样由关系关系叠加而进行。关系业仅凭树立某一关系便应当作为，“求听业”等则不行此事。至于关系第二业，虽然凭求听也有应为与不应为的二种情况。这里所谓定界指定界之规定、定界的设立条件、定界的分量、定界范围的说明以及住所场所的说明等，这六种任务是较重的，经过求听不宜为之。关系第二业的语句须经过严格审查才能行。其余三种许可均属于座位接待、袈裟布施等较轻微任务，经过求听也可以行。作为关系第四业，与关系业和关系第二业同样都是凭三种关系任务的语句严格审查后才可行，不可凭求听等轻微任务而行，此处略言之。
Vitthārato pana imāni cattāri kammāni ‘‘katihākārehi vipajjantī’’tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati.
以上四种具体任务，须用“以何种方式发生”等说理方法，于“任务”等篇章结尾处对这些任务的判别已作论述。若其中有未尽述者，也将在该任务篇章中加以说明。如此恰当，故在八处不会重复论述，每种任务的起始和结束因各自特性，清晰易于辨别。
§216
216.Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni.
216．关于争议调解事项，其根本等应以巴利语本义为准审知。
§220
220.‘‘Vivādādhikaraṇaṃsiyā kusala’’ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo.
220．“争议调解事项当持善”诸文所论者，谓引发心起之争议，并以平息事端为其调解目的，由此方法应理解其意义。
§222
222.Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti.
222．关于事故调解事项，其性质可能为不善或未定。论中表明不存在“事故调解事项为善”的说法。因在地界纠纷等事故调解处，若有善心参与，则不能言“事故调解事项为善”故此乃为负面心态。此论说明指称此事项应作为缓和心态而言。此处对如上所述，有关“事故调解事项为不善”、“未定”，以及“不存在事故调解事项为善”之说法，均逐一进行了释明。
Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.
若有人说：“只要有善心生起，即称为善法的过失之因”，然而，纵使不善心者因身心毛孔清洁等原因而产生善心，然此时也不以善心为过失的组成部分。至于身语识三者中，唯有身体与语言因流动运行而成为某种组成部分，此因其为色蕴所围绕，故称为未明现行。
Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto ‘‘idaṃ vītikkamāmī’’ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ akusala’’nti.
所谓知道乃至于此，即指所生起之心为过失的组成部分者，了解此原因才能称为“误犯”，伴随误犯的心志共知共觉，怀持误犯意念而出发，捉持、被动、渐进、已断疑心而发出，然后犯此过失。如是因误犯而成立的过失，称为“过失的不善法”。
Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ abyākata’’nti.
即便心为误犯组成部分者含不明心意，既不知晓误犯缘起，由此不自觉，亦不洗除怒恼，未能持守，亦未经弘扬，而发出无疑心的心意，因之生起的过失，因此称为“过失的未明态”。
§224
224.Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo.
此争议关于不属于审理事项的存在等，因无审理之必要故名为无审理由，意亦当如是理解。
Adhikaraṇakathā niṭṭhitā. · 诤事论结束。
Adhikaraṇavūpasamanasamathakathā平息诤事的止诤法论
§228
228.Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā.
又关于比库成立业责者，如此理解：四品制行时，业责人数四人；五品制行时，业责人数五人；十品制行时，业责人数十人；二十品制行时，业责人数二十人，当知此理。
§230
230.Supariggahitanti suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana ‘‘ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī’’ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ.
所谓善具业器，则是指业器先行周备，完成托付。完成托付后，当行如是念：‘今日我洗净业器，今日我煮熟盘盂，今日有一觉悟者’，用此念头以护持财物，应超越多日。
§231
231.Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. ‘‘Bhāsānī’’tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya ‘‘aññehi asammatehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ.
诸种语言无量无边地生起。除数量无边外，言语由此因缘不断生起。『语言』一词为传本，其义同此。对于上行之话，应当加以尊敬或观照尊重。至于后来所说的第二次犯戒法言，也是如此加以尊敬。比库们依此习惯，或在集会中端坐，于其教团中，持戒者告诫不合适他人不同意者谈论，即“不可用未获同意之言语对待他人”，应据此断定此一法的专门事项。
§233
233.Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā ‘‘kiṃ ime āpattiyā kāretha, ‘nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī’ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī’’ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya ‘‘kiṃ imesaṃ āpattiṃ ropetha, ‘nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī’’ti vadati.
此处所云便是该教团。既无经文传来，亦无律藏传持。在无经法的情况下，律法亦无过失。由于文字笔画暗示其义，所以仅根据字形加以反对解释。因比库收受新生之色及相等在戒律中出现违规时，见其犯戒而问曰：“为何犯此戒？非是戒守色相取戒戒律乎？”《经》中亦只说戒守色相取戒，无他犯戒，故答曰无此犯戒。另一僧伽法师援引经文所传，指责晚上居舍禁止进入犯戒时，反问：“为何要指控此犯？”《戒经》中说按戒训应当戒守晚间入室，故答曰无犯戒。
§234
234.Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti.
若论多数比库，指一人即多数时，又当如何辩论呢？此为对两者三者问题。
Adhikaraṇavūpasamanasamathakathā niṭṭhitā. · 平息诤事的止诤法论结束。
Tividhasalākaggāhakathā三种取筹法论
§235
235.Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti ‘‘duggahitā salākāyo’’ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte ‘‘suggahitā salākāyo’’ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja ‘‘akālo, sve jānissāmā’’ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho.
所谓规定是为确定用意。对于隐晦、害羞含蓄的集会，应行秘密签名确认；对羞涩不显者，应以明示签名；对浅薄轻佻者，以耳语暗示。以不同色彩区分，即将持戒者和违戒者分别作暗号记号，相互区分后方可成立。然后用形式记于袈裟享用及说法时。所谓“重罪”应予指明，即称之为“重罪标记”，再从头至尾判定。所谓“轻罪”应加监视，若某一持戒者起外心而作，则须警戒曰“轻罪标记”。依其持戒者言论，和缓断此专门事项。 若轻罪者或更多违戒者出现，则当天应说：“时机不宜，自会晓得”，因隐瞒缘故，为防内部分裂应寻求持戒者支持，次日重行秘密签署。这即是秘密签名确认。
Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – ‘‘bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā’’ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato ‘‘mā kassaci ārocehī’’ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva.
至于耳语暗示的收取，如若僧团长老持违戒标记时，应以此开示——“尊者们年长，尚未成熟，此非合适，唯此为持戒者标记。”须出示他人标记。若长老不知，则当说“勿使他人知晓”。其余同上。明示记号即为明示。
Tividhasalākaggāhakathā niṭṭhitā. · 三种取筹论已竟。
Tassapāpiyasikāvinayakathā惩彼过调伏论
§238
238.Pārājikasāmantaṃvāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti ‘‘na sarāmī’’ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti ‘‘iṅghāyasmā’’tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno ‘‘sarāmi kho’’ti paṭiññaṃ datvā ‘‘idāni maṃ nāsessantī’’ti bhayena ‘‘davāya me’’tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti.
所谓破戒近失，则此处指男女私通事，则为严重破戒漏失。偷盗等为更严重失误。所谓忏悔，指以“我不善”之言语忏悔。所谓再犯，以“尊者”等称谓为重犯。承认过错，则称“我不善”，复恐惧令“此后不除”，言曰“乞求解脱”。对此当作忏悔惩罚。若能持戒正行，则可完成行为并获得安宁；否则如废弃般不能成立。此为普遍适用之至高目的。
Tassapāpiyasikāvinayakathā niṭṭhitā. · 惩彼过调伏论已竟。
Samathakkhandhakavaṇṇanā niṭṭhitā. · 止诤篇集注释已竟。