Pañcavaggo · 五品义注
Pañcavaggo五品
Kammavaggavaṇṇanā甘马品注释
§482
482. Kammavagge catunnaṃ kammānaṃ nānākaraṇaṃ samathakkhandhake vuttameva. Kiñcāpi vuttaṃ, atha kho ayaṃ kammavinicchayo nāma ādito paṭṭhāya vuccamāno pākaṭo hoti, tasmā ādito paṭṭhāyevettha vattabbaṃ vadissāma. Cattārīti kammānaṃ gaṇanaparicchedavacanametaṃ. Kammānīti paricchinnakammanidassanaṃ. Apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbaṃ kammaṃ.
关于行为品论中四种行为的具体作法，在止蕴篇中已有明说。此外，如今将此行为分类论称为行为辨别法，作为刚刚提出的开端而显现。因此，应依止这一开端进行说明。四者，即四种行为的计数与分类语。所谓行为，是指被划分出来、分辨的行为。所谓观察行为，是指经过界限划定的僧团，经过戒律的清洁，使欲爱消释，借由和合僧团的许可，对其行为进行批判、监督与斥责的行为。所谓关联行为，是指通过已说出的方式，以和合僧团的许可，由一方关联人执行的行为。所谓第二关联行为，是指通过已说出的方式，以和合僧团的许可，由一方关联人与另一方关联人共同为提醒而执行的行为。所谓第四关联行为，是指通过已说出的方式，以和合僧团的许可，由一方关联人与三方关联人共同为提醒而执行的行为。
Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kātabbampi atthi, akātabbampi atthi.
关于此观察行为，只需进行观察而已，无须作如关联行为等之行为。关联行为则是立定一个关联人后才得进行，而不是像观察行为那样任意进行。第二关联行为则存在既要观察而应做的情形，也存在不应做的情形。
Tattha sīmāsammuti, sīmāsamūhananaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha kammāni garukāni apaloketvā kātuṃ na vaṭṭanti, ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti etāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti, ñattikamma-ñatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammavasena kayiramānaṃ daḷhataraṃ hoti, tasmā kātabbanti ekacce vadanti. Evaṃ pana sati kammasaṅkaro hoti, tasmā na kātabbanti paṭikkhittameva. Sace pana akkharaparihīnaṃ vā padaparihīnaṃ vā duruttapadaṃ vā hoti , tassa sodhanatthaṃ punappunaṃ vattuṃ vaṭṭati. Idaṃ akuppakammassa daḷhīkammaṃ hoti, kuppakamme kammaṃ hutvā tiṭṭhati.
所谓界限约定、界限的设置，所谓恶重的给予、严苛的追回、破坏住处的说法、示范住处、兜率天住处的示范，这些六种重行为仅能通过观察而不可实施；而第二关联行为之言论只可在获许后实施。其余三种约定行——接纳僧侣、施舍袈裟与余物、布施衣服等约定——虽是轻行为，仍可通过观察而实施，但不可作为关联行为或第四关联行为。因第四关联行为具有显著的坚固性，因此有人说它应当被认定可为行为。如此便产生行为的纠结，因此，纠结就不应仅以被拒绝为界。若出现无文字、无语音或恶言的情形，为了净化，必须反复讨论与处置。这就是不安行为中的坚固行为，它依然存在于恶劣的行为之中。
Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Pañcahākārehi vipajjantīti pañcahi kāraṇehi vipajjanti.
第四关联行为，依赖一个关联人与三种关联行为之言语，方可通过监督而执行；而非观察行动类则不可执行。所谓五种发作，指在五种缘由下的起发。
§483
483.Sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakammanti ettha atthi kammaṃ sammukhākaraṇīyaṃ; atthi asammukhākaraṇīyaṃ; tattha asammukhākaraṇīyaṃ nāma dūtenupasampadā, pattanikkujjanaṃ, pattukkujjanaṃ, ummattakassa bhikkhuno ummattakasammuti, sekkhānaṃ kulānaṃ sekkhasammuti, channassa bhikkhuno brahmadaṇḍo, devadattassa pakāsanīyakammaṃ, appasādanīyaṃ dassentassa bhikkhuno bhikkhunisaṅghena kātabbaṃ avandanīyakammanti aṭṭhavidhaṃ hoti, taṃ sabbaṃ tattha tattha vuttanayeneva veditabbaṃ. Idaṃ aṭṭhavidhampi kammaṃ asammukhā kataṃ sukataṃ hoti akuppaṃ.
483. 对应的行为能当面实施，而不对应的行为则不能；对于违背对象的行为称为恶法行为。这里存在能当面做的行为，也存在不能当面做的行为。所谓不能当面做的行为，是指远距离的来往，传递坏消息，疯癫比库的狂躁告知，学士家庭的导师资格，覆面比库持有的梵杖，传授法门的比库被比库尼沙弥女僧团视为可敬而执行的八种行为，所有这些，皆应依照各自经文的明说而识别。这八种行为也是指已被远程完成的善行与正法行为。
Sesāni sabbakammāni sammukhā eva kātabbāni – saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti imaṃ catubbidhaṃ sammukhāvinayaṃ upanetvāva kātabbāni. Evaṃ katāni hi sukatāni honti. Evaṃ akatāni panetāni imaṃ sammukhāvinayasaṅkhātaṃ vatthuṃ vinā katattā vatthuvipannāni nāma honti. Tena vuttaṃ – ‘‘sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakamma’’nti.
其余所有行为皆可当面实施——如僧团当面、法当面、律当面、个人当面等四种当面行为，借此建立起四种当面律仪，即可实行。如此所做均为善事。然而，若无此四种当面律仪，则属于无实施之类别，谓之违背所当实施之范畴，遂至境况错乱。故有经云：“应当当面实施之行为若非当面，便成破坏本义的恶法行。”
Paṭipucchākaraṇīyādīsupi paṭipucchādikaraṇameva vatthu, taṃ vatthuṃ vinā katattā tesampi vatthuvipannatā veditabbā. Idaṃ panettha vacanatthamattaṃ. Paṭipucchā karaṇīyaṃ appaṭipucchā karotīti pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karoti. Paṭiññāya karaṇīyaṃappaṭiññāya karotīti paṭiññaṃ āropetvā yathādinnāya paṭiññāya kātabbaṃ appaṭiññāya karontassa vippalapantassa balakkārena karoti. Sativinayārahassāti dabbamallaputtattherasadisassa khīṇāsavassa. Amūḷhavinayārahassāti gaggabhikkhusadisassa ummattakassa. Tassapāpiyasikakammārahassāti upavāḷabhikkhusadisassa ussannapāpassa. Esa nayo sabbattha.
从询问义务等诸行中，以询问为根本。无此根本而为作则，者亦应知其行为违失。此处所说，仅谓言辞之义。所谓询问，即询而问之，驱使而劝之，纠正而令为之者；不询问则不为，未问则不劝，未劝则不行。以赞许承认为应作，非赞许而作者，即因执着而为，应理所当为者。所谓正念正律者，谓同答玛喇子长老所说之断习气者；不痴品行正律者，谓同狂逸比库同伴；责罚者，谓同蓬乱比库伴侣之恶业。此理通行无碍，遍及一切。
Anuposatheuposathaṃ karotīti anuposathadivase uposathaṃ karoti. Uposathadivaso nāma ṭhapetvā kattikamāsaṃ avasesesu ekādasasu māsesu bhinnassa saṅghassa sāmaggidivaso ca yathāvuttacātuddasapannarasā ca. Etaṃ tippakārampi uposathadivasaṃ ṭhapetvā aññasmiṃ divase uposathaṃ karonto anuposathe uposathaṃ karoti nāma. Yatra hi pattacīvarādīnaṃ atthāya appamattakena kāraṇena vivadantā uposathaṃ vā pavāraṇaṃ vā ṭhapenti, tattha tasmiṃ adhikaraṇe vinicchite ‘‘samaggā jātāmhā’’ti antarā sāmaggiuposathaṃ kātuṃ na labhanti, karontehi anuposathe uposatho kato nāma hoti.
所谓非节期日行节期者，即在非节期日前一天修节期。节期日者，即于设立之十月间及余月之十一日，为部派和合日，如十四日、十六日等日也。若于节期日立一法，及于他日修节期者，则谓非节期日之节期修行。彼处诸比库为衣被等用事，因细微原因争执而设节期或赦罪，若此场合经决定“不和合者不可设置节期”，则彼处非合和日修节期者，谓非节期日节期也。
Apavāraṇāya pavāretīti apavāraṇādivase pavāreti; pavāraṇādivaso nāma ekasmiṃ kattikamāse bhinnassa saṅghassa sāmaggidivaso ca paccukkaḍḍhitvā ṭhapitadivaso ca dve ca puṇṇamāsiyo. Evaṃ catubbidhampi pavāraṇādivasaṃ ṭhapetvā aññasmiṃ divase pavārento apavāraṇāya pavāreti nāma. Idhāpi appamattakassa vivādassa vūpasame sāmaggipavāraṇaṃ kātuṃ na labhanti, karontehi apavāraṇāya pavāraṇā katā hoti. Apica ūnavīsativassaṃ vā antimavatthuṃ ajjhāpannapubbaṃ vā ekādasasu vā abhabbapuggalesu aññataraṃ upasampādentassapi vatthuvipannaṃ adhammakammaṃ hoti. Evaṃ vatthuto kammāni vipajjanti.
赦罪即赦罪日修行者。赦罪日，即于一十月间及异派合和日，间隔分别建立，另有满月日二日。如此设四种赦罪日，若于他日行赦罪者，即谓赦罪日之赦罪行。此处亦因细微争执，不得行合和赦罪，因而赦罪日赦罪行成。又如二十一天或最后法处，前后十一日等非准时入学者，亦有基于事由作违法之行为。如此因事故，业作违法。
§484
484. Ñattito vipattiyaṃ pana vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho’’ti vadati; evaṃ vatthuṃ na parāmasati.
犯违戒者，则不忍受其行为。若作得上学等圣戒法者，则不以彼为忍受对象，不执其名。昔时有言“世尊护法者守律精严，是为世尊所护悟者所期待上学”，言时亦说“世尊护法者所望修学者”，不以彼事忍受。故谓不忍受此行为。
Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me bhante, ayaṃ dhammarakkhito’’ti vadati; evaṃ saṅghaṃ na parāmasati.
所谓不忍受僧众者，谓不以僧众名忍受。昔时有言“世尊护法者谨守戒律”，语时亦言“此人护法者”，不忍受以僧众称之者。
Puggalaṃ na parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadati; evaṃ puggalaṃ na parāmasati.
所谓不忍受人者，谓作得上学者之导师，不以彼人为忍受对象，不执其名。昔时有言“世尊护法者之期待修学者”，语时亦言“此人护法者期待修学者”，不以彼人为忍受。
Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati. Ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti; evaṃ ñattiṃ na parāmasati.
『不妨碍他人』者，完全所有皆不妨碍他人。于妨碍第二戒者，弃置妨碍，惟于二遍诵戒文行反复而已。于妨碍第四戒者亦弃置妨碍，于四遍诵戒文亦行反复；如此则称为不妨碍他人。
Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassa tasmā tuṇhī evametaṃ dhārayāmī’’ti vadati; evaṃ pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi ñattito kammāni vipajjanti.
或者后来设定妨碍者，先以一遍诵戒文行反复，称言「此为妨碍」，又说『因离僧故，我保持此事』，如此后来设定妨碍。由此五种形式而生妨碍戒业。
§485
485. Anussāvanato vipattiyaṃ pana vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti – ‘‘suṇātu me bhante saṅgho’’ti paṭhamānussāvane ‘‘dutiyampi etamatthaṃ vadāmi, tatiyampi etamatthaṃ vadāmi, suṇātu me bhante saṅgho’’ti dutiyatatiyānussāvanāsu vā ‘‘ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me bhante saṅgho, āyasmato buddharakkhitassā’’ti vadanto vatthuṃ na parāmasati nāma. ‘‘Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me bhante, ayaṃ dhammarakkhito’’ti vadanto saṅghaṃ na parāmasati nāma. ‘‘Suṇātu me bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā’’ti vattabbe ‘‘suṇātu me bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadanto puggalaṃ na parāmasati nāma.
485. 至于反复于妨碍事由等之失误，应如是言说而了知。然此不为妨碍者，则如初次诵戒中说『听我言，尊者们！僧团啊』，在第二、第三次同样说此义时，或者于第二第三次诵戒文说『此为守法者尊者佛所守护者之达上戒望』，或言『听我言，尊者们！尊者佛所守护者』而非妨碍事。诵戒文中言『听我言，尊者们！僧团啊，此为守法者』，若说『听我言，僧团啊，此为守法者』则不妨碍僧团。言『听我言，尊者们！僧团啊，此为守法者尊者佛守护者』，若说『听我言，尊者们！僧团啊，此为守法者达上戒望』则不妨碍此人。
Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti; evaṃ anussāvanaṃ hāpeti . Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.
『废止反复』者，即对所有戒文不再反复，于妨碍第二戒时，仅置妨碍不复诵，妨碍第四戒时亦同；如是乃废止反复。又若于妨碍第二戒时，设一妨碍，反复一戒文，并舍一字或一句，或作虚妄语言，亦当知为废止反复。于妨碍第四戒时，设一妨碍，反复一句或二遍戒文，亦舍字句、或作虚妄言，皆为废止反复。
Duruttaṃ karotīti ettha pana ayaṃ vinicchayo – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –
『作虚妄言』者，此处判别为：若于某字句本应说他言者，说他语即谓虚妄语言。故被戒者以戒文作语时曰——
‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;
『宽松而又长久，重重与轻轻俱摄受；』
Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti.
〔此甘马语〕关联确定、解脱，以十种文字智慧之分别。
Vutto, ayaṃ suṭṭhu upalakkhetabbo. Ettha hi ‘‘sithilaṃ’’ nāma pañcasu vaggesu paṭhamatatiyaṃ. ‘‘Dhanitaṃ’’ nāma tesveva dutiyacatutthaṃ. ‘‘Dīgha’’nti dīghena kālena vattabbaṃ ākārādi. ‘‘Rassa’’nti tato upaḍḍhakālena vattabbaṃ akārādi. ‘‘Garuka’’nti dīghameva. Yaṃ vā āyasmato buddharakkhitattherassa yassa nakkhamatīti evaṃ saṃyogaparaṃ katvā vuccati. ‘‘Lahuka’’nti rassameva. Yaṃ vā āyasmato buddharakkhitatherassa yassa na khamatīti evaṃ asaṃyogaparaṃ katvā vuccati. ‘‘Niggahita’’nti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. ‘‘Sambandha’’nti yaṃ parapadena sambandhitvā ‘‘tuṇhissā’’ti vā ‘‘tuṇhassā’’ti vā vuccati. ‘‘Vavatthita’’nti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vā ‘‘tuṇha assā’’ti vā vuccati. ‘‘Vimutta’’nti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.
言及此者，应当正当辨别。此中‘松弛’为五类文法中第一、第二类变体。‘束缚’为同类中第二、第四类变体。‘长’者，谓以长时间得以应用，连同形状等。‘紧缩’者，则以短暂时间得以应用，形态等亦然。‘重’者，亦是指长存之状。此乃指敬重比库佛护法长老之某处伸展动作，于此构造而得名之理。‘轻’者，与‘紧缩’同理。此指不及佛护法长老所能，一种松散分离状态。‘束缚’者，谓将肢体缚紧不放且闭口不发鼻音以示规矩。‘关系’者，即以彼此相通相连称之为‘结’，亦或谓之‘紧着’。‘阐述’者，则谓断开不连结而离析，称之为‘松散’。‘自由’者，指不缚持肢体，且以开口不发鼻音的方式表现。
Tattha ‘‘suṇātu me’’ti vattabbe ta-kārassa tha-kāraṃ katvā ‘‘suṇāthu me’’ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma. Tathā ‘‘pattakallaṃ, esā ñattī’’ti vattabbe ‘‘patthakallaṃ, esā ñatthī’’tiādivacanañca. ‘‘Bhante saṅgho’’ti vattabbe bha-kāra gha-kārānaṃ ba-kāra ga-kāre katvā ‘‘bante saṅgo’’ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. ‘‘Suṇātu me’’ti vivaṭena mukhena vattabbe pana ‘‘suṇaṃtu me’’ti vā ‘‘esā ñattī’’ti vattabbe ‘‘esaṃ ñattī’’ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. ‘‘Pattakalla’’nti avivaṭena mukhena anunāsikaṃ katvā vattabbe ‘‘pattakallā’’ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma.
在此，应说「suṇātu me」（请听我言）之处，将其中的 ta 音变为 tha 音，说成「suṇāthu me」，此称为「松音变紧」（将弱音转作强音）。同理，应说「pattakallaṃ, esā ñattī」（时机已到，此为白文）之处，说成「patthakallaṃ, esā ñatthī」等，亦属此类。应说「bhante saṅgho」（大德僧团）之处，将 bha、gha 分别变为 ba、ga，说成「bante saṅgo」，此称为「紧音变松」（将强音转作弱音）。应张口说「suṇātu me」之处，却闭口鼻化，说成「suṇaṃtu me」；或应说「esā ñattī」之处，说成「esaṃ ñattī」，此称为「开口音变鼻化音」（以鼻音代替非鼻化之开口发音）。应闭口鼻化说「pattakallaṃ」之处，却张口不鼻化，说成「pattakallā」，此称为「鼻化音变开口音」（以开口非鼻化音代替应有之鼻化发音）。
Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati. Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati; tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati; sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati; evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.
如此松弛辅音书写时相对的书写即为束缚；束缚书写时则相对为松弛；自由时相对为束缚；束缚时相对为自由。此四种辅音于口语中彼此妨碍出错。说此者，即不同句子中同一字如书写不一，则谓其言辞不正。至于其他长、紧缩类辅音，在长音处即读长音，在紧缩处即读紧缩音，如此自然顺应口语真实发音，无过失言辞。若不依此，则互换错误，松弛处说作束缚，束缚处说松弛，长处说紧缩，紧缩处说长，关系说阐述，阐述说关系，虽如此也不会妨碍正言。此六种辅音组合理应不妨碍言辞。
Yaṃ pana suttantikattherā ‘‘da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati; tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī’’ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.
但若如经论中长者代短，短者代长，近音互换等常见语音错误者，例如‘da’音取代‘ta’，‘ta’取代‘da’，‘ca’代‘ja’，‘ja’代‘ca’，‘ya’代‘ka’，‘ka’代‘ya’，此辈错误则言辞必毁。故戒律上绝不可有此类错误。乃根据巴利语韵学，依教义十类辅音调止说法，消除此类错误以正确遣词。若违此则视为破戒。
Akāle vā sāvetīti sāvanāya akāle anokāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti.
又所谓高级戒律修习如优波舍塔，若越时而修如提前、延后称为逆时。修习须依规时刻，自初次修持即依规律，有违即为戒失。由此五类表现形态，依教义继而产生功用。
§486
486. Sīmato vipattiyaṃ pana atikhuddakasīmā nāma yā ekavīsati bhikkhū na gaṇhāti. Kurundiyaṃ pana ‘‘yattha ekavīsati bhikkhū nisīdituṃ na sakkontī’’ti vuttaṃ. Tasmā yā evarūpā sīmā, ayaṃ sammatāpi asammatā, gāmakhettasadisāva hoti, tattha kataṃ kammaṃ kuppati. Esa nayo sesasīmāsupi. Ettha pana atimahatī nāma yā kesaggamattenāpi tiyojanaṃ atikkāmetvā sammatā hoti. Khaṇḍanimittā nāma aghaṭitanimittā vuccati. Puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya pacchimāya uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ nimittaṃ paṭikittetvāva ṭhapetuṃ vaṭṭati; evaṃ akhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjavālikāpuñjānaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā hoti. Chāyānimittā nāma yā pabbatacchāyādīnaṃ yaṃkiñci chāyaṃ nimittaṃ katvā sammatā hoti. Animittā nāma yā sabbena sabbaṃ nimittāni akittetvā sammatā hoti.
关于边界的错误，过小的边界名为“极微小边界”，例如二十一名比库均不包含其中。至于库鲁提雅所说“在那里不能容纳二十一名比库坐下”，即此类边界。因此，这等类似的边界，此边界即为被认可却不被认可者，属于乡村田地周围的边界，在此发生的行为是不善的。此说同样适用于剩余边界。至于极大的边界名为“极大边界”，即仅以粗略估计超过三由旬而被认可的。所谓分段标志，称为非连续标志，即以不相连的记号在东方方向标记，顺次向南、西、北方向标记，再由北向东回标此前标记，如此循环，便成为完整不间断的标志。若只是逆序标记而停顿于北方向，即为分段标志。另外，分段标志还包括以无标记菩提树、枯树桩或者无叶蔓藤串成的某种标志被认可者。还有以山影等阴影所作的标志亦被认可，称为影子标志。无标志者则是不标记所有标志者，亦被认可。
Bahisīme ṭhito sīmaṃ sammannati nāma nimittāni kittetvā nimittānaṃ bahi ṭhito sammannati. Nadiyā samudde jātassare sīmaṃ sammannatīti etesu nadiādīsu yaṃ sammannati, sā evaṃ sammatāpi ‘‘sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo’’ti (mahāva. 147) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindatīti attano sīmāya paresaṃ sīmaṃ sambhindati. Ajjhottharatīti attano sīmāya paresaṃ sīmaṃ ajjhottharati. Tattha yathā sambhedo ca ajjhottharaṇañca hoti, taṃ sabbaṃ uposathakkhandhake vuttameva. Iti imā ekādasapi sīmā asīmā gāmakhettasadisā eva, tāsu nisīditvā kataṃ kammaṃ kuppati. Tena vuttaṃ ‘‘imehi ekādasahi ākārehi sīmato kammāni vipajjantī’’ti.
称在外缘站立的边界为认定边界，即通过标记这些标志物来界定外缘边界。对于河流、海洋、湖泊产生的边界之认定即为如此。即使被认可，也存在争议，如经中所言：“诸比库，河流无边界，所有海洋无边界，所有湖泊无边界。”边界即彼边界相遇，意指自己边界与他人边界相接。上下双方，即边界与边界相接。这其中分界与上下分别详见戒律集，即“十一种边界与非边界及乡村田地周围边界”，坐落其中发生的行为是不善的。因此经中说：“依此十一种形态，边界之行为生起。”
§487-488
487-488. Parisato kammavipattiyaṃ pana kiñci anuttānaṃ nāma natthi. Yampi tattha kammappattachandārahalakkhaṇaṃ vattabbaṃ siyā, tampi parato ‘‘cattāro bhikkhū pakatattā kammappattā’’tiādinā nayena vuttameva. Tattha pakatattā kammappattāti catuvaggakaraṇe kamme cattāro pakatattā anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū kammappattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ kayirati, na tesaṃ chando vā pārisuddhi vā eti. Avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti. Chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhati. Yassa pana saṅgho parivāsādikammaṃ karoti, so neva kammappatto, nāpi chandāraho. Apica yasmā taṃ puggalaṃ vatthuṃ katvā saṅgho kammaṃ karoti, tasmā ‘‘kammāraho’’ti vuccati. Sesakammesupi eseva nayo.
关于议会中错误的边界表现，没有无上者。若当中应当实行的业乐无贪欲特征当被讨论时，则转而论述“有四类比库对业已生起而应恭敬者”，即所谓的公开已生起。这里的公开已生起，是四种修行中所作的功用，属于被恭敬、无所依赖、纯洁戒律的四类比库，这四者是业本阿拉汉，并担当裁断者。不依赖这四者，则业不成就，其愿望和净洁亦不达成。即使剩余人数达到千人，若同居互助，皆为具业乐无贪者。无论是否礼奉，该业都长存。若僧团制作违犯戒律之事，则非公开已生起，亦非业乐无贪。亦因僧团依此作业，故称“无业者”。剩余业的描述同此。
§489
489. Puna cattāri kammānītiādiko nayo paṇḍakādīnaṃ avatthubhāvadassanatthaṃ vutto. Sesamettha uttānameva.
关于四种业等诸业先行者，开示乃针对诸般哒等不良根性的显现。剩余情况同上所述。
Apalokanakammakathā求听甘马论
§495-496
495-496. Idāni tesaṃ kammānaṃ pabhedadassanatthaṃ ‘‘apalokanakammaṃ kati ṭhānāni gacchatī’’tiādimāha. Tattha ‘‘apalokanakammaṃ pañca ṭhānāni gacchati – osāraṇaṃ, nissāraṇaṃ, bhaṇḍukammaṃ, brahmadaṇḍaṃ, kammalakkhaṇaññeva pañcama’’nti ettha ‘‘osāraṇaṃ nissāraṇa’’nti padasiliṭṭhatāyetaṃ vuttaṃ. Paṭhamaṃ pana nissāraṇā hoti, pacchā osāraṇā. Tattha yā kaṇṭakasāmaṇerassa daṇḍakammanāsanā, sā ‘‘nissāraṇā’’ti veditabbā. Tasmā etarahi sacepi sāmaṇero buddhassa vā dhammassa vā saṅghassa vā avaṇṇaṃ bhaṇati, ‘‘akappiyaṃ kappiya’’nti dīpeti, micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato, so yāvatatiyaṃ nivāretvā taṃ laddhiṃ nissajjāpetabbo. No ce vissajjeti, saṅghaṃ sannipātetvā ‘‘vissajjehī’’ti vattabbo. No ce vissajjeti, byattena bhikkhunā apalokanakammaṃ katvā nissāretabbo. Evañca pana kammaṃ kātabbaṃ –
如今，为了显示那些业的分类，开示“无视业有多少种场所流转”等内容。其说有“五处无视业流转——谴责业、放弃业、藏业、护业以及业标志。”其中“放弃业”为第一，“谴责业”为第二。所谓“放弃业”是指，如沙玛内小子若有惩戒业，将其明示，即为“放弃业”。因此，现在即使沙玛内诋毁佛、法、僧，称“可行却不可行”等，而有错误见解且心存敌意者，须当切实阻止该业的增长。如不阻止，僧团应召集，令其“放弃此业”。若不放弃，则应分别比库出家阻止其放弃业。如此业当得制止──
‘‘Saṅghaṃ, bhante, pucchāmi – ‘ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, dirattatirattaṃ bhikkhūhi saddhiṃ sahaseyyaṃ, tassa alābhāya nissāraṇā ruccati saṅghassā’ti. Dutiyampi… tatiyampi, bhante, saṅghaṃ pucchāmi – ‘ayaṃ itthannāmo sāmaṇero buddhassa…pe… ruccati saṅghassā’ti cara pire vinassā’’ti.
“尊者，弟子问曰：‘此称女名沙玛内者，为佛、法、僧说诋毁语，持邪见者，他沙玛内得闻，常与比库同住，若因其不善而生利益，僧团真应当放弃此业否？’二次、三次，我亦问僧团：‘此称女名沙玛内，为佛、法、僧诋毁者，僧团当真应放弃此业否？’言语间渐行灭却。”
So aparena samayena ‘‘ahaṃ, bhante, bālatāya aññāṇatāya alakkhikatāya evaṃ akāsiṃ, svāhaṃ saṅghaṃ khamāpemī’’ti khamāpento yāvatatiyaṃ yācāpetvā apalokanakammeneva osāretabbo . Evaṃ pana osāretabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
在彼时，有人恭敬地说：『尊者啊，我因幼稚无知与不明察，曾如此行事，愿自恕，请饶恕我』。请求饶恕的人，应当以忏悔之业如实地平息过失。如此平息过失时，若众中有僧侣分别他人，须由僧团许可加以劝戒。
‘‘Saṅghaṃ, bhante, pucchāmi – ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti, bhikkhūhi saddhiṃ dirattatirattaṃ sahaseyyaṃ, tassa alābhāya nissārito, svāyaṃ idāni sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito katadaṇḍakammo accayaṃ deseti, imassa sāmaṇerassa yathā pure kāyasambhogasāmaggidānaṃ ruccati saṅghassā’’ti.
『尊者，我询问僧团：此女名的沙玛内拉，佛陀法僧团中为毁谤者，持有邪见，彼如他沙玛内拉所共得的，比库们常与其亲近交往，倘若他得不到利益，现今却好饮酒唱歌，埋怨羞耻，安于惰怠，所实行之严重惩戒法门是何？依照往昔给予身共修合之法度，他于僧团当如何安立？』
Evaṃ tikkhattuṃ vattabbaṃ. Evaṃ apalokanakammaṃ osāraṇañca nissāraṇañca gacchati. Bhaṇḍukammaṃ mahākhandhakavaṇṇanāyaṃ vuttameva. Brahmadaṇḍo pañcasatikakkhandhake vuttoyeva. Na kevalaṃ panesa channasseva paññatto, yo aññopi bhikkhu mukharo hoti, bhikkhū duruttavacanehi ghaṭṭento khuṃsento vambhento viharati, tassapi dātabbo. Evañca pana dātabbo, saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
此事应三次陈述，应当如此。此即忏悔业的平息以及驱逐并行。此类财物之事，在《大律藏》的总论中已有说明。梵杖法（惩戒权威）于五百法次第中已说。非唯表现为此覆藏，若有其他比库口出破戒，借以谤毁、毁谤、欺骗行事，亦应予以赋予梵杖处罚。如此亦应施行，由众中僧侣依僧团许可劝戒。
‘‘Bhante, itthannāmo bhikkhu mukharo, bhikkhū duruttavacanehi ghaṭṭento viharati. So bhikkhu yaṃ iccheyya, taṃ vadeyya. Bhikkhūhi itthannāmo bhikkhu neva vattabbo, na ovaditabbo, na anusāsitabbo. Saṅghaṃ, bhante, pucchāmi – ‘itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā’ti. Dutiyampi pucchāmi, tatiyampi pucchāmi – ‘itthannāmassa, bhante, bhikkhuno brahmadaṇḍassa dānaṃ, ruccati saṅghassā’’’ti.
『尊者，此女名比库口出恶言，毁谤比库，彼比库随意言说。此女名比库不当被说、不当被劝、不当被戒。尊者，我询问僧团：“对于此女名比库的梵杖处罚，众僧是否赞同？”我第二次询问，第三次亦复问：“尊者，是否都赞同？”』
Tassa aparena samayena sammā vattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo. Evañca pana paṭippassambhetabbo, byattena bhikkhunā saṅghamajjhe sāvetabbaṃ –
彼时有人合正说法，于请求宽恕者应行梵杖法以示镇静。应如此镇静劝诫，由众僧及其许可于僧团中施行劝导。
‘‘Bhante, bhikkhusaṅgho asukassa bhikkhuno brahmadaṇḍaṃ adāsi, so bhikkhu sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito, paṭisaṅkhā āyatiṃ saṃvare tiṭṭhati, saṅghaṃ, bhante, pucchāmi, tassa bhikkhuno brahmadaṇḍassa paṭippassaddhi, ruccati saṅghassā’’ti.
『尊者，比库僧团给予失戒比库梵杖处罚。彼比库好饮酒唱歌，安于惰怠，充满羞耻，守禁行止，问尊者：对于此比库的梵杖处罚，众僧是否赞同？』
Evaṃ yāvatatiyaṃ vatvā apalokanakammeneva brahmadaṇḍo paṭippassambhetabboti.
如此断定：对于恶过之业，只能以布施诸梵天金杖般的惩罚来平息。
Kammalakkhaṇaññeva pañcamanti yaṃ taṃ bhagavatā bhikkhunikkhandhake ‘‘tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti, ‘appeva nāma amhesu sārajjeyyu’nti, kāyaṃ vivaritvā bhikkhunīnaṃ dassenti , ūruṃ vivaritvā bhikkhunīnaṃ dassenti, aṅgajātaṃ vivaritvā bhikkhunīnaṃ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṃ sampayojenti, ‘appeva nāma amhesu sārajjeyyu’nti. Imesu vatthūsu tesaṃ bhikkhūnaṃ dukkaṭaṃ paññapetvā ‘anujānāmi bhikkhave tassa bhikkhuno daṇḍakammaṃ kātu’nti. Atha kho bhikkhunīnaṃ etadahosi – ‘kiṃ nu kho daṇḍakammaṃ kātabba’nti. Bhagavato etamatthaṃ ārocesuṃ – ‘avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabbo’’’ti evaṃ avandiyakammaṃ anuññātaṃ, taṃ kammalakkhaṇaññeva pañcamaṃ imassa apalokanakammassa ṭhānaṃ hoti. Tassa hi kammaññeva lakkhaṇaṃ, na osāraṇādīni; tasmā ‘‘kammalakkhaṇa’’nti vuccati. Tassa karaṇaṃ tattheva vuttaṃ. Apica naṃ paṭippassaddhiyā saddhiṃ vitthārato dassetuṃ idhāpi vadāma, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –
关于业的特征，世尊在比库尼部《戒律部》中说：在那个时候，六众比库比库尼用净水洒洒，彼此称赞说：“果然我们之间应当和睦相处。”他们解开身躯显现给比库尼们看，打开大腿显现给比库尼们看，打开身体藏处显现给比库尼们看，比库尼们相互披露，彼此联合说：“果然我们当和睦相处。”在这等场合中，彼等比库的恶行已经显现出来，有人说：“比库们，我允诺准许该比库施行惩戒业。”接着，比库尼们便疑惑不解：“当施行何种惩戒业呢？”世尊则对其示诲曰：“那是不敬之比库应由比库尼众体作惩戒。”如此这般，不敬业因缘未被准许，该业特征正是这恶过之第五种，成为此不敬业的立场。因为该业的性质，非等闲之事，故而谓之“业的特征”。其作用如上所述。此外，现在我亦宣示，当比库尼集会时，得由比库尼众批准，由某一比库尼监督而施以警告。
‘‘Ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmi, dutiyampi… tatiyampi bhikkhunisaṅghaṃ pucchāmī’’ti.
“比库尼们，名曰比库不和谐者显现出对比库尼们的不敬意，因而比库尼众必当询问该名比库之不敬行为，第二次亦然，第三次亦当如此询问。”
Evaṃ tikkhattuṃ sāvetvā apalokanakammena avandiyakammaṃ kātabbaṃ.
如此经过三次警告后，以恶过业亦即不敬业须加以处理。
Tato paṭṭhāya so bhikkhu bhikkhunīhi na vanditabbo. Sace avandiyamāno hirottappaṃ paccupaṭṭhapetvā sammā vattati, tena bhikkhuniyo khamāpetabbā. Khamāpentena bhikkhunupassayaṃ agantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekaṃ bhikkhuṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ bhante paṭisaṅkhā āyatiṃ saṃvare tiṭṭhāmi, na puna apāsādikaṃ dassessāmi, bhikkhunisaṅgho mayhaṃ khamatū’’ti khamāpetabbaṃ. Tena saṅghena vā gaṇena vā ekaṃ bhikkhuṃ pesetvā ekabhikkhunā vā sayameva gantvā bhikkhuniyo vattabbā – ‘‘ayaṃ bhikkhu paṭisaṅkhā āyatiṃ saṃvare ṭhito, iminā accayaṃ desetvā bhikkhunisaṅgho khamāpito, bhikkhunisaṅgho imaṃ vandiyaṃ karotū’’ti. So vandiyo kātabbo. Evañca pana kātabbo, bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –
随后被警告之比库，不得再对比库尼行不敬行为。若此比库生起羞耻心和忏悔，行为端正，则应当被比库尼们宽恕。其宽恕方式为：该比库带著忏悔心，欢迎比库尼们进入僧所或聚集处，静坐而礼敬，称言：“比库们，我已决定将来守戒，不再对比库尼作不敬，愿比库尼们赦免我。”然后由该僧团或聚会，差遣一比库或由一比库亲自前往，此时比库尼们应言：“此比库已决心将来守戒，以此作为终结，赦免此比库，愿僧团尊敬该比库。”如此即为应行的赦免程序。于此亦同样宣示：当比库尼寺中经比库尼众同意而广传，若有此类不敬之比库，依法应付以以上赦免方式予以解决。
‘‘Ayaṃ ayye asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dassetīti bhikkhunisaṅghena avandiyo kato, so lajjidhammaṃ okkamitvā paṭisaṅkhā āyatiṃ saṃvare ṭhito accayaṃ desetvā bhikkhunisaṅghaṃ khamāpesi, tassa ayyassa vandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmī’’ti –
“此名为不和谐比库，示现不敬意，经比库尼众不敬处理，彼比库起羞耻心，立志守戒，终止恶业，由比库尼众宽恕，此比库之不敬行为亦应被询问。”
Tikkhattuṃ vattabbaṃ evaṃ apalokanakammeneva vandiyo kātabbo.
应当以审慎清净之修行，谨守不窥视之行为加以修持。
Ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo. Idañhi kammalakkhaṇaṃ nāma bhikkhunisaṅghamūlakaṃ paññattaṃ, bhikkhusaṅghassāpi panetaṃ labbhatiyeva. Yañhi bhikkhusaṅgho salākaggayāgaggabhattaggauposathaggesu apalokanakammaṃ karoti, etampi kammalakkhaṇameva. Acchinnacīvarajiṇṇacīvaranaṭṭhacīvarānañhi saṅghaṃ sannipātetvā byattena bhikkhunā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvā cīvaraṃ dātuṃ vaṭṭati. Appamattakavissajjakena pana cīvaraṃ karontassa senāsanakkhandhakavaṇṇanāyaṃ vuttappabhedāni sūciādīni anapaloketvāpi dātabbāni. Tesaṃ dāne soyeva issaro, tato atirekaṃ dentena apaloketvā dātabbaṃ. Tato hi atirekadāne saṅgho sāmī. Gilānabhesajjampi tattha vuttappakāraṃ sayameva dātabbaṃ. Atirekaṃ icchantassa apaloketvā dātabbaṃ. Yopi ca dubbalo vā chinniriyāpatho vā pacchinnabhikkhācārapatho vā mahāgilāno, tassa mahāvāsesu tatruppādato devasikaṃ nāḷi vā upaḍḍhanāḷi vā ekadivasaṃyeva vā pañca vā dasa vā taṇḍulanāḷiyo dentena apalokanakammaṃ katvāva dātabbā. Pesalassa bhikkhuno tatruppādato iṇapalibodhampi bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampi saṅghakiccaṃ karontānaṃ kappiyakārakādīnaṃ bhattavetanampi apalokanakammena dātuṃ vaṭṭati.
此处乃巴利语净行戒律之行为特征的辨析。此净行戒为比库尼僧团根基所规定，比库僧团亦得受此。比库僧团于戒杖聚会、雅集、布施会及守五戒日等场合，均应实行不窥视的行为，这亦属净行之特征。就破旧及磨损的衣物，比库尼聚会时，聚集僧众，将破损之衣物收集，审慎守护，并修持不窥视行为，造成衣物施与。当比库比库对于破旧衣物施与，由于有聚集众僧的戒律说明，尽管未详察细目，此衣物仍应施与。若为其主，即衣物所有者，自行施与他人，亦应以不窥视的行为施与。之后若施与超过必要者，僧团即成为主。针对病人药物，也是依戒律说明，应本人亲自为其施与。若为多余需求者，可遵不窥视行为施与。即使是身有重病、破伤，或违反比库规则路径者，在大医者处，因特殊情境施与药物，亦应以不窥视行为施与一天至五天之藏药。某弟子身处彼处因出现污秽，或因担负僧团事务及服侍贤德多闻的僧众，因行赞助义务，也应以不窥视行为施与食物及赡养。
Catupaccayavasena dinnatatruppādato saṅghikaṃ āvāsaṃ jaggāpetuṃ vaṭṭati. ‘‘Ayaṃ bhikkhu issaravatāya vicāretī’’ti kathāpacchindanatthaṃ pana salākaggādīsu vā antarasannipāte vā saṅghaṃ pucchitvāva jaggāpetabbo. Cīvarapiṇḍapātatthāya odissadinnatatruppādatopi apaloketvā āvāso jaggāpetabbo. Anapaloketvāpi vaṭṭati. ‘‘Sūro vatāyaṃ bhikkhu cīvarapiṇḍapātatthāya dinnato āvāsaṃ jaggāpetī’’ti evaṃ uppannakathāpacchedanatthaṃ pana apalokanakammameva katvā jaggāpetabbo.
基于四种条件，施药等物时应当看守所施之所处。若该比库出于主治者身份，或为守戒杖聚、戒集等间中聚集，须请问僧团，再予看守。用于衣物与施粥，亦在看护之下守护施赠。若不加看护，也可行使施赠。此事因语言产生纷争时，应以不窥视行为处理，看护施与住所。衣物与施粥若为其他原因施赠住所，亦须行不窥视行为，这样才能守护不致惹争。
Cetiye chattaṃ vā vedikaṃ vā bodhigharaṃ vā āsanagharaṃ vā akataṃ vā karontena jiṇṇaṃ vā paṭisaṅkharontena sudhākammaṃ vā karontena manusse samādapetvā kātuṃ vaṭṭati. Sace kārako natthi, cetiyassa upanikkhepato kāretabbaṃ. Upanikkhepepi asati apalokanakammaṃ katvā tatruppādato kāretabbaṃ, saṅghikenapi. Saṅghikena hi apaloketvā cetiyakiccaṃ kātuṃ vaṭṭati. Cetiyassa santakena apaloketvāpi saṅghikakiccaṃ kātuṃ na vaṭṭati. Tāvakālikaṃ pana gahetvā pākatikaṃ kātuṃ vaṭṭati.
若在塔庙、伞盖、维摩诘坛、讲舍等处建立工作时，由他人修复陈旧塔庙，或以清净行为修缮，若无人负责，应将建筑材料堆放之处交予僧人管理。如无人堆放，则也应行不窥视行为，令僧团出面照料。若僧团已巡视，可进行相关佛事工作。若塔庙被毁，坊间建筑物亦应施行不窥视行为后，由僧团进行修复。僧团亲自巡视塔庙遗址时，非行不窥视行为则不可从事相关佛事工作。但对年代久远之物仍可收集、保护，收集后才能进行修建。
Cetiye sudhākammādīni karontehi pana bhikkhācārato vā saṅghato vā yāpanamattaṃ alabhantehi cetiyasantakato yāpanamattaṃ gahetvā paribhuñjantehi vattaṃ kātuṃ vaṭṭati, ‘‘vattaṃ karomā’’ti macchamaṃsādīhi saṅghabhattaṃ kātuṃ na vaṭṭati. Ye vihāre ropitā phalarukkhā saṅghena pariggahitā honti, jagganakammaṃ labhanti, yesaṃ phalāni ghaṇṭiṃ paharitvā bhājetvā paribhuñjanti, tesu apalokanakammaṃ na kātabbaṃ. Ye pana apariggahitā, tesu apalokanakammaṃ kātabbaṃ. Taṃ pana salākaggayāgaggabhattaggaantarasannipātesupi kātuṃ vaṭṭati, uposathagge pana vaṭṭatiyeva. Tattha hi anāgatānampi chandapārisuddhi āhariyati, tasmā taṃ suvisodhitaṃ hoti.
对塔庙、清净佛事等修缮者，若出于修行者戒律，或僧团的维持，应在塔庙守护者的主持下，以修缮佛事的程度进行。对树木果实，由僧团管理者种植者持有果实，依规可享有果实，但若擅自采摘、重分果实以享用时，则不应进行不窥视行为。植于比库僧院的结果树，在僧团加以管理者得享受果实，若将果实跳打破碎后享用者，不宜行不窥视行为。若为未加管理者，则应实施不窥视行为。此等行为亦应在戒杖聚、雅集、布施会及守五戒日等场合进行，亦可于守五戒日实行。于此亦由祛除私欲之道理证实，使其净明无染。
Evañca pana kātabbaṃ, byattena bhikkhunā bhikkhusaṅghassa anumatiyā sāvetabbaṃ –
如此应当行持，由出家比库依僧团准许而谨守护持——
‘‘Bhante, yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ mūlatacapattaaṅkurapupphaphalakhādanīyādi atthi, taṃ sabbaṃ āgatāgatānaṃ bhikkhūnaṃ yathāsukhaṃ paribhuñjituṃ ruccatīti saṅghaṃ pucchāmī’’ti tikkhattuṃ pucchitabbaṃ.
世尊，若此寺院内有围墙根基、塔基、嫩芽、花朵、果实、叶子等物，是否允许所有往来比库们随意依己所乐使用？我恳请询问僧团。」此为三次须问之事。
Catūhi pañcahi bhikkhūhi kataṃ sukatameva. Yasmiṃ vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā uposathadivase pubbakaraṇapubbakiccaṃ katvā nisinnena katampi katikavattaṃ saṅghena katasadisameva hoti.
此应由四、五比库中造作最合宜者决定。若此寺院中住有二人或三人，他们坐立皆与僧团同属一类。若寺内仅有一比库，彼于安居日事前及事中完成先行事，安坐时亦与僧团同属一类。
Karontena pana phalavārena kātumpi cattāro māse cha māse ekasaṃvaccharanti evaṃ paricchinditvāpi aparicchinditvāpi kātuṃ vaṭṭati. Paricchinne yathāparicchedaṃ paribhuñjitvā puna kātabbaṃ. Aparicchinne yāva rukkhā dharanti tāva vaṭṭatiyeva. Yepi tesaṃ rukkhānaṃ bījehi aññe rukkhā ropitā honti, tesampi sā eva katikā.
施作者及果实饲养者，曾于四个月或六个月一季中整体轮班，无论割摘或未割摘，均有责任轮替。割摘时如同割裁，食用后复当再施作。未割摘时，只要树木尚存，即继续轮班如常。若此树之种子，植入其他树木，后者亦同属此轮班。
Sace pana aññasmiṃ vihāre ropitā honti, tesaṃ yattha ropitā, tasmiṃyeva vihāre saṅgho sāmī. Yepi aññato bījāni āharitvā purimavihāre pacchā ropitā, tesu aññā katikā kātabbā. Katikāya katāya puggalikaṭṭhāne tiṭṭhanti, yathāsukhaṃ phalādīni paribhuñjituṃ vaṭṭati. Sace panettha taṃ taṃ okāsaṃ parikkhipitvā pariveṇāni katvā jagganti, tesaṃ bhikkhūnaṃ puggalikaṭṭhāne tiṭṭhanti. Aññe paribhuñjituṃ na labhanti, tehi pana saṅghassa dasabhāgaṃ datvā paribhuñjitabbāni. Yopi majjhevihāre rukkhaṃ sākhāhi parivāretvā rakkhati, tassāpi eseva nayo.
若种植于他寺，种植处即为该寺院归属。若取自他处种子在前寺后种植，则须付另一轮班。轮班设立在个人栖所，随意使用诸果实等无妨。若以此处为界限，用竹栅栏分隔，则布局于比库个人栖舍。其他者不得享用，须付僧团十分之一以供使用。若有人居中围绕树枝保护，则依此规定。
Porāṇavihāraṃ gatassa sambhāvanīyabhikkhuno ‘‘thero āgato’’ti phalāphalaṃ āharanti, sace tattha mūle sabbapariyattidharo bahussutabhikkhu vihāsi, ‘‘addhā ettha dīghā katikā katā bhavissatī’’ti nikkukkuccena paribhuñjitabbaṃ. Vihāre phalāphalaṃ piṇḍapātikānampi vaṭṭati, dhutaṅgaṃ na kopeti. Sāmaṇerā attano ācariyupajjhāyānaṃ bahūni phalāni denti, aññe bhikkhū alabhantā khiyyanti, khiyyanamattameva cetaṃ hoti.
往昔于古寺，有一应成就之比库称为「长老来临」，采集果实，若此树根周围有多闻比库居住，且环绕全树，他日此处将形成长树丛林，应受到细心正净的保护。寺中采摘果实亦供托钵者食用，若果实带尘而未净，应不喜怒。沙玛内拉供养师长多以果实布施，未得果实者会心生嗔恨，嗔恨不过少许。
Sace pana dubbhikkhaṃ hoti, ekaṃ panasarukkhaṃ nissāya saṭṭhipi janā jīvanti, tādise kāle sabbesaṃ saṅgahakaraṇatthāya bhājetvā khāditabbaṃ, ayaṃ sāmīci. Yāva pana katikavattaṃ na paṭippassambhati, tāva tehi khāyitaṃ sukhāyitameva. Kadā pana katikavattaṃ paṭippassambhati? Yadā samaggo saṅgho sannipatitvā ‘‘ito paṭṭhāya bhājetvā khādantū’’ti sāveti. Ekabhikkhuke pana vihāre ekena sāvitepi purimakatikā paṭippassambhatiyeva. Sace paṭippassaddhāya katikāya sāmaṇerā neva rukkhato pātenti, na bhūmito gahetvā bhikkhūnaṃ denti, patitaphalāni pādehi paharantā vicaranti, tesaṃ dasabhāgato paṭṭhāya yāva upaḍḍhaphalabhāgena phātikammaṃ kātabbaṃ. Addhā phātikammalobhena āharitvā dassanti. Puna subhikkhe jāte kappiyakārakesu āgantvā sākhāparivārādīni katvā rukkhe rakkhantesu sāmaṇerānaṃ phātikammaṃ na dātabbaṃ, bhājetvā paribhuñjitabbaṃ.
若遇饥荒，即使依耐枯树，六十人仍能勉力应生，此时应均分食物以维系和谐，乃合宜之事。未令轮班稳定前，彼等所食多不过于饱满与安适。何时轮班才稳？当僧团齐聚共议说：「从此处开始应均分食物而共食」。但是寺内若仅一比库，与一人共议获此安稳树丛轮班时相同。若沙玛内拉能安然不从树上落下，不自取地上果实，且于比库们之间拾取落果，此等应以十分之一为界，依此分配。彼等以争抢法采集示众。若粮食丰足时，制陶工来，树枝护绕者等，沙玛内拉不得由他们索取采摘果实，仍应均分食用。
‘‘Vihāre phalāphalaṃ atthī’’ti sāmantagāmehi manussā gilānānaṃ vā gabbhinīnaṃ vā atthāya āgantvā ‘‘ekaṃ nāḷikeraṃ detha, ambaṃ detha, labujaṃ dethā’’ti yācanti, dātabbaṃ na dātabbanti? Dātabbaṃ. Adīyamāne hi te domanassikā honti, dentena pana saṅghaṃ sannipātetvā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvāva dātabbaṃ, katikavattaṃ vā katvā ṭhapetabbaṃ, evañca pana kātabbaṃ, byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
所谓『果实乃供养』，在边村里，人们为病人或孕妇等的利益前来，便恳求说：『请给一个椰子，给一个芒果，给一个菠萝蜜』，应当给予但他们不予给予吗？应当给予。因为此时若不给，将会令人忧虑烦恼。但若给予，就应该集结僧团，维持到第十天，履行护持的责任，实行托付之事，或施行适当安排，且必须如此。如此所行，依照出家比库的许可，应予维护护持—
‘‘Sāmantagāmehi manussā āgantvā gilānādīnaṃ atthāya phalāphalaṃ yācanti, dve nāḷikerāni, dve tālaphalāni, dve panasāni, pañca ambāni, pañca kadaliphalāni gaṇhantānaṃ anivāraṇaṃ, asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ ruccati bhikkhusaṅghassā’’ti tikkhattuṃ vattabbaṃ.
『边村人等前来，为病者等之利益乞求果品，有二椰子、二棕果、二菠萝蜜、五芒果、五香蕉，诸果不可拒绝，其产不易易腐烂者，果实不可拒绝，护持比库僧团者宜如是奉行』，此三种言说应反复陈述。
Tato paṭṭhāya gilānādīnaṃ nāmaṃ gahetvā yācantā ‘‘gaṇhathā’’ti na vattabbā, vattaṃ pana ācikkhitabbaṃ – ‘‘nāḷikerādīni iminā nāma paricchedena gaṇhantānaṃ asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ kata’’nti. Anuvicaritvā pana ‘‘ayaṃ madhuraphalo ambo, ito gaṇhathā’’tipi na vattabbā. Phalabhājanakāle pana āgatānaṃ sammatena upaḍḍhabhāgo dātabbo, asammatena apaloketvā dātabbaṃ.
由此而知，不可仅以病者等之名义请求『请收下』。须告诫：『椰子等类，依此分类，护持者已不拒收易坏或不易坏之果实』。反复思维，亦不可说『这是甜美果实，是水，请接受』之类。于供养归宿之际，如得到来者赞同，则应分半一份布施；若不同意，则应考察后给予。
Khīṇaparibbayo vā maggagamiyasatthavāho vā añño vā issaro āgantvā yācati, apaloketvāva dātabbaṃ. Balakkārena gahetvā khādanto na vāretabbo. Kuddho hi so rukkhepi chindeyya, aññampi anatthaṃ kareyya. Puggalikapariveṇaṃ āgantvā gilānassa gāmena yācanto ‘‘amhehi chāyādīnaṃ atthāya ropitaṃ, sace atthi, tumhe jānāthā’’ti vattabbo. Yadi pana phalabharitāva rukkhā honti, kaṇṭake bandhitvā phalavārena khādanti, apaccāsīsantena hutvā dātabbaṃ. Balakkārena gaṇhanto na vāretabbo, pubbe vuttamevettha kāraṇaṃ.
若有已出家者、行路的莹卧车夫或其他上位者前来乞求，只需观察后即给予。若强行取食，不能制止。若愤怒，则会砍断树木，妄为他害。有人引领众人来到病家村中而乞讨，使者可致言：『我们为树荫等之利益植树，若有当知』。若树实堆积果多，则用刺绑缚果实，用网布罩牢照管，应施给予。不能阻止强行取用，此事前已言明。
Saṅghassa phalārāmo hoti, paṭijagganaṃ na labhati, sace taṃ koci vattasīsena jaggati, saṅghasseva hoti. Athāpi kassaci paṭibalassa bhikkhuno ‘‘imaṃ sappurisa jaggitvā dehī’’ti saṅgho bhāraṃ karoti, so ce vattasīsena jaggati, evampi saṅghasseva hoti. Phātikammaṃ paccāsīsantassa pana tatiyabhāgena vā upaḍḍhabhāgena vā phātikammaṃ kātabbaṃ. ‘‘Bhāriyaṃ kamma’’nti vatvā ettakena anicchanto pana sabbaṃ taveva santakaṃ katvā ‘‘mūlabhāgaṃ dasabhāgamattaṃ datvā jaggāhī’’tipi vattabbo. Garubhaṇḍattā pana mūlacchejjavasena na dātabbaṃ. So mūlabhāgaṃ datvā khādanto akatāvāsaṃ vā katvā katāvāsaṃ vā jaggitvā nissitakānaṃ ārāmaṃ niyyādeti, tehipi mūlabhāgo dātabbova. Yadā pana bhikkhū sayaṃ jaggituṃ pahonti, atha tesaṃ jaggituñca na dātabbaṃ, jaggitakāle ca na vāretabbā, jagganakāleyeva vāretabbā. ‘‘Bahuṃ tumhehi khāyitaṃ, idāni mā jaggittha, bhikkhusaṅghoyeva jaggissatī’’ti vattabbaṃ.
因果实园属于僧团，若某人偷取未得认可，若有人用铁具偷取，应归属于僧团。若有人借权势用铁具偷取，被盗三分之一或一半，须施修复。若说『此事繁重』而不愿，须向其所有者缴纳原值十分之一作为补偿。若因携重负或梵行释衣不施舍，虽施根株，若开始采摘果实亦须授予根株。若出家者自采果实，则不应给予出家者，采时亦不可禁止，但采时应制止偷盗。应说：『你们已食太多，即勿采摘，但采摘果实之权归属于比库僧团』。
Sace pana neva vattasīsena jagganto atthi, na phātikammena, na saṅgho jaggituṃ pahoti, eko anāpucchitvāva jaggitvā phātikammaṃ vaḍḍhetvā paccāsīsati, apalokanakammena phātikammaṃ vaḍḍhetvā dātabbaṃ. Iti imaṃ sabbampi kammalakkhaṇameva hoti. Apalokanakammaṃ imāni pañca ṭhānāni gacchati.
若无人盗采，无铁具偷盗，且僧团亦不采摘，为一人生意私自采摘，之后偷盗并扩大盗采事件，应责令其停止增犯并给予补偿。以此诸事皆为业行特征。盗采之业影响遍及五处。
Ñattikammaṭṭhānabhede pana ‘‘suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā. Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyāti, āgacchāhīti vattabbo’’ti evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.
但就单白甘马对象场所不同而言，有所宣布：「沙弥们，听我言，此名号即此名号，乃具寿比库达上所待之法，我已详行遵守。若对僧团有通告，某一名号应当到来，即是命其到来。」——此即达上所待的单白甘马「不作废」之意。
‘‘Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’’ti evaṃ ubbāhikāvinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.
诸具寿比库，应当听我说：此名号乃比库法师，不仅无单纯经文到来之现象，亦无经文违犯之理，其不执着义理而为言义之说。及诸具寿通告时，在某名号比库前宣告完毕后，其余此议题则得缓息——此即法师比库的单白甘马「不作罢」之义。
‘‘Suṇātu me bhante saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.
沙弥们，听我言：今日斋戒日为第十五。若有通告于僧团，当令僧团行斋戒事，此即以斋戒事为由而设立的单白甘马斋戒日。
‘‘Suṇātu me bhante saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.
沙弥们，听我言：今日犯戒日为第十五。若有通告于僧团，僧团当行犯戒之诉，此即以犯戒事为由而成立的单白甘马犯戒日。
‘‘Suṇātu me bhante saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti. ‘‘Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti. ‘‘Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti. ‘‘Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā’’ti. ‘‘Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya’’nti. ‘‘Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā’’ti. ‘‘Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya’’nti. ‘‘Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā’’ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.
沙弥们，听我言：此名号即此名号，乃具寿比库达上所待法。若僧团有通告，我必遵守此名号；若有通告，名号亦必遵守；若有通告，我必于阻碍法中询问此名号；若有通告，名号亦必于阻碍法中询问；若有通告，我必问此名号律法；若有通告，名号亦必问律法；若有通告，我必于此名号所问律法中作除舍；若有通告，名号亦必于律法中作除舍——以上自他相称悉具，称谓他人或自称，均以此立于和合之单白甘马会议，名为「合意」。
‘‘Suṇātu me bhante saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti. ‘‘Yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.
沙弥们，听我言：此袈裟为某名号比库之不应舍弃者，系依僧团安置。若僧团有通告，僧团应将此袈裟付给某名号比库；若诸具寿有通告，诸具寿应把此袈裟付与某名号比库——此即不舍袈裟付与等的布施，归于单白甘马「给予」之义。
‘‘Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati, vivarati, uttāniṃ karoti, deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyyanti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti. Tena vattabbo ‘‘passasī’’ti. ‘‘Āma passāmī’’ti. Āyatiṃ saṃvareyyāsīti evaṃ āpattipaṭiggaho paṭiggaho nāma.
「世尊所说：‘请听我说，尊者们，僧团中若出现女性名义的比库犯戒，则应评议、考察、上请、宣说此事。假使该事由僧团首脑所认可，我亦接受该女性名义比库犯戒；若由长老所认可，我也承认其犯戒。’此后应说‘请观看’。众答‘愿观看’。如此持续庄严守持，这便是犯戒受理的正法。」
‘‘Suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā’’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā – ‘‘suṇantu me, āyasmantā āvāsikā. Yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā’’ti evaṃ katā pavāraṇāpaccukkaḍḍhanā paccukkaḍḍhanā nāma.
「世尊又说：‘尊者们，请听！当长老们同意时，我们即在今日举行伍波萨他，宣读巴帝摩卡，并在阿含时持戒放逸。’诸比库若是僧团中的财务主持、争论制造者、口角制造者、辩师或主持僧团判事者，应当遵守这时间限制；而在家女弟子们亦当以明显态度劝诫她们：‘尊者们，请听！当长老们同意时，今时我们举行伍波萨他，宣读巴帝摩卡，并在下个月持戒放逸。’此法乃称为放逸许可的增益。」
Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – ‘‘suṇātu me, bhante, saṅgho amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisayutta’’nti evaṃ tiṇavatthārakasamathena katvā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.
「若诸犯戒者集中一处，应以外处僧众对其加以劝说：‘请听，尊者们，僧团中存在财务纠纷、争吵、口角、纷纷扰扰，生起诸多问题，言语纷杂。若我们因此犯诸戒，或导致争端严重，僧团也将败坏。若此事由僧团认可，僧团应以三捆树枝象征平息，施以严厉戒罚乃至逐出家门处罚。’依此三捆树枝平息仪式，是为众人共同依正法行事的首要标准与行为标志。」
Tathā tato parā ekekasmiṃ pakkhe ekekaṃ katvā dve ñattiyo iti yathāvuttappabhedaṃ osāraṇaṃ nissāraṇaṃ…pe… kammalakkhaṇaññeva navamanti ñattikammaṃ imāni nava ṭhānāni gacchati.
「依此之后，各方各别分立，彼此处理二种共犯问题，悉依各方之差别进行除名和逐出……诸共犯之禁戒共罚，正应属于此九处情况而往来办理。」
Ñattidutiyakammaṭṭhānabhede pana vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā. Tasseva pattukkujjanavasena vuttā osāraṇā ca veditabbā.
「但对第二种共犯禁戒，文献中称为‘披陀利迦共有犯（ñatti-dutiya-kamma）’者，如利丛部族以地方聚合颠倒违法方式记载在律藏中为逐出。此逐出基于该部族文献所述之颠倒法，亦称除名应辨明。」
Sīmāsammuti ticīvarena avippavāsasammuti, santhatasammuti, bhattuddesaka-senāsanaggāhāpaka-bhaṇḍāgārika-cīvarapaṭiggāhaka-cīvarabhājaka-yāgubhājakaphalabhājaka-khajjabhājaka-appamattakavissajjaka-sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesakasāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kathinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ.
「关于界限协议，以三衣不违背入出僧规为准则，涵盖永久协议、生活地址及布施设备三方面，包括食师、宿院、布施器具、衣服接受与分配、鸟兽供养、废物清扫、殿宇看护、禅院陪侍、沙门陪侍之类——这些皆为协议内容。关于咖提那衣之布施及衣物布施，亦应明了给予法。」
Kathinuddhāravasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tisso ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dve ñattidutiyakammavācā vuttā, tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ . Iti ñattidutiyakammaṃ imāni satta ṭhānāni gacchati.
应当知持衣法是以剃度时的升起为本。应当知说法是以住处、僧房、布施处讲说为本。而三种应布施草席的地方，及所有聚会处的约束，各别在每个聚会中各有一种约束，合起来共计三种约束，三种约束分别设立于不同聚会中后，又有一种约束同时设于两个聚会中，因而称为第二约束。依此，应当知第二约束的业相。如此，第二约束业遍行于这七处。
Ñatticatutthakammaṭṭhānabhede pana tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. ‘‘Ukkhittānuvattikā aṭṭha, yāvatatiyakā ariṭṭho caṇḍakāḷī ca ime te yāvatatiyakā’’ti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadākammaabbhānakammavasena pana kammalakkhaṇaṃ veditabbaṃ. Iti ñatticatutthakammaṃ imāni satta ṭhānāni gacchati.
又应知第四约束，即记载于篇章的七种约束业因分别其处，称为脱落业等。如是业以缓和的方式被松释。以比库尼的劝导同意为准，即见闻同意。以舍宅布施无错误为准而知布施。以根本退回为准知收敛。说“八种违犯，十六种拦阻的、被击破的、黑暗的，这些十六种”以十一种劝诫为准知劝诫。以比库尼受具足戒的开具业为准知业相。如是，第四约束业遍行于这七处。
§497
497. Iti kammāni ca kammavipattiñca vipattivirahitānaṃ kammānaṃ ṭhānapabhedagamanañca dassetvā idāni tesaṃ kammānaṃ kārakassa saṅghassa paricchedaṃ dassento puna ‘‘catuvaggakaraṇe kamme’’tiādimāha. Tassattho parisato kammavipattivaṇṇanāyaṃ vuttanayeneva veditabboti.
497. 如此示现业与业过失以及无过失的业之不同处，且分别依地而行。现今又将说明行使其作用的僧众的退隐。之后说“在戒律的四分法所行的业”等语。由此处禅堂对业过失的分别定义，应依此理解。
Kammavaggavaṇṇanā niṭṭhitā. · 甘马品注释完毕。
Atthavasavaggādivaṇṇanā义利因由品等注释
§498
498. Idāni yāni tāni tesaṃ kammānaṃ vatthubhūtāni sikkhāpadāni, tesaṃ paññattiyaṃ ānisaṃsaṃ dassetuṃ ‘‘dve atthavase paṭiccā’’tiādi āraddhaṃ. Tattha diṭṭhadhammikānaṃ verānaṃ saṃvarāyāti pāṇātipātādīnaṃ pañcannaṃ diṭṭhadhammikaverānaṃ saṃvaratthāya pidahanatthāya. Samparāyikānaṃ verānaṃ paṭighātāyāti vipākadukkhasaṅkhātānaṃ samparāyikaverānaṃ paṭighātatthāya, samucchedanatthāya anuppajjanatthāya. Diṭṭhadhammikānaṃ vajjānaṃ saṃvarāyāti tesaṃyeva pañcannaṃ verānaṃ saṃvaratthāya. Samparāyikānaṃ vajjānanti tesaṃyeva vipākadukkhānaṃ. Vipākadukkhāneva hi idha vajjanīyabhāvato vajjānīti vuttāni. Diṭṭhadhammikānaṃ bhayānanti garahā upavādo tajjanīyādīni kammāni uposathapavāraṇānaṃ ṭhapanaṃ akittipakāsanīyakammanti etāni diṭṭhadhammikabhayāni nāma, etesaṃ saṃvaratthāya. Samparāyikabhayāni pana vipākadukkhāniyeva , tesaṃ paṭighātatthāya. Diṭṭhadhammikānaṃ akusalānanti pañcaveradasaakusalakammapathappabhedānaṃ akusalānaṃ saṃvaratthāya. Vipākadukkhāneva pana akkhamaṭṭhena samparāyikaakusalānīti vuccanti, tesaṃ paṭighātatthāya. Gihīnaṃ anukampāyāti agārikānaṃ saddhārakkhaṇavasena anukampanatthāya. Pāpicchānaṃ pakkhupacchedāyāti pāpicchapuggalānaṃ gaṇabandhabhedanatthāya gaṇabhojanasikkhāpadaṃ paññattaṃ. Sesaṃ sabbattha uttānameva. Yañhettha vattabbaṃ siyā, taṃ sabbaṃ paṭhamapārājikavaṇṇanāyameva vuttanti.
498. 现今诸业之根本具足的受戒条文，为显示其规定的因缘，起于“出于两种目的”等开端。其间所谓持守正见的戒，是为了束缚对杀生等五种持守正见的戒律的禁止，为了烧灭其恶火。所谓持守亲属之戒籍者，是为了对因果所生的痛苦所束缚之亲属戒，目的在破除、灭除与消失之用。持守正见的戒罚者，是为守护上述五种禁戒戒律。亲属戒罚者，是因其痛苦果报而罚。正见戒的戒怖是恐惧、厌恶、告诫、嫌弃等业以及守斋日、诵戒的建立、彰显戒难。此等是持守正见戒怖，因而用于守护。亲属戒怖者，是痛苦果报之怖，为制止之用。持守正见戒为不善本路径之护卫。亲属戒为痛苦果而称为不可制止不善本。对在家人之慈悲，乃因其护持清净信心而生。对于恶人之排斥破断，为排除恶人群分别显现聚众饮食的规范。其余在各处显明如前所述。所应持守之处皆依此法说，于第一大戒过失之释义中已详述。
Sikkhāpadesu atthavasena vaṇṇanā niṭṭhitā. · 诸学处中依义利因由所作的注释完毕。
§499
499. Pātimokkhādīsu pātimokkhuddesoti bhikkhūnaṃ pañcavidho bhikkhunīnaṃ catubbidho. Parivāsadānādīsu osāraṇīyaṃ paññattanti aṭṭhārasasu vā tecattālīsāya vā vattesu vattamānassa osāraṇīyaṃ paññattaṃ. Yena kammena osārīyati, taṃ kammaṃ paññattanti attho. Nissāraṇīyaṃ paññattanti bhaṇḍanakārakādayo yena kammena nissārīyanti, taṃ kammaṃ paññattanti attho.
499. 于戒律等中称戒律法意者，谓比库有五种，比库尼有四种。舍宅布施等中谓其可松释者，于十八部或三十四部时行中所允许之松释。以何业之故可松释，谓该业为之意。以何业之故可退避，谓产生退避之原因之业。
§500
500. Apaññattetiādīsu apaññatte paññattanti sattāpattikkhandhā kakusandhañca sammāsambuddhaṃ koṇāgamanañca kassapañca sammāsambuddhaṃ ṭhapetvā antarā kenaci apaññatte sikkhāpade paññattaṃ nāma. Makkaṭivatthuādivinītakathā sikkhāpade paññatte anupaññattaṃ nāma. Sesaṃ sabbattha uttānamevāti.
500. 于“未记载”等处谓未记载者，即有七十五种团体戒和科罚，乃由正觉者、拘那含、迦葉正觉所设，在某种未记录者之中，记载了戒律。诸如猕猴侵扰等，谓为未记载戒律者。其余一切皆如前所述。
Ānisaṃsavaggavaṇṇanā niṭṭhitā. · 利益品释毕。
§501
501. Idāni sabbasikkhāpadānaṃ ekekena ākārena navadhā saṅgahaṃ dassetuṃ ‘‘nava saṅgahā’’tiādimāha. Tattha vatthusaṅgahoti vatthunā saṅgaho. Evaṃ sesesupi padattho veditabbo. Ayaṃ panettha atthayojanā – yasmā hi ekasikkhāpadampi avatthusmiṃ paññattaṃ natthi, tasmā sabbāni vatthunā saṅgahitānīti evaṃ tāva vatthusaṅgaho veditabbo.
现在为了显示所有戒律的每一条由单个文本构成的九种集成，称为「九种集成」等。此处所说的「集成」是指凭借文本而成的集成。这样，余下的文字内容也应当了解。此处有意义的连接在于——因为单独一条戒律在文本中并无固定详尽之义，所以必须将所有内容用文本组合起来，即应当理解为这是文本集成。
Yasmā pana dve āpattikkhandhā sīlavipattiyā saṅgahitā, pañcāpattikkhandhā ācāravipattiyā, cha sikkhāpadāni ājīvavipattiyā saṅgahitāni, tasmā sabbānipi vipattiyā saṅgahitānīti evaṃ vipattisaṅgaho veditabbo.
因为其中二种违规类别是根据戒律违背行为组合的，五种违规类别是根据行为规范犯错组合的，六条戒律则与生活方式违背相关，因此，应当理解为所有这些均是按照违反类别集合，即应将其视为违反类别集成。
Yasmā pana sattahāpattīhi muttaṃ ekasikkhāpadampi natthi, tasmā sabbāni āpattiyā saṅgahitānīti evaṃ āpattisaṅgaho veditabbo.
因为有七种违规类别，而哪怕一条戒律也未脱离这些类别之内，因此，所有戒律均包含在违规类别之内，故应理解为违规类别集合。
Sabbāni ca sattasu nagaresu paññattānīti nidānena saṅgahitānīti evaṃ nidānasaṅgaho veditabbo.
而且所有戒律都是针对七个城镇订立的，因此应当理解为这是根据所属城镇而组合的集成，即称为城镇集成。
Yasmā pana ekasikkhāpadampi ajjhācārikapuggale asati paññattaṃ natthi, tasmā sabbāni puggalena saṅgahitānīti evaṃ puggalasaṅgaho veditabbo.
因为哪怕一条戒律也未直接作用于不守戒的人，因此，应当理解为所有戒律均是针对人而构成的集成，即应为人集成。
Sabbāni pana pañcahi ceva sattahi ca āpattikkhandhehi saṅgahitāni, sabbāni na vinā chahi samuṭṭhānehi samuṭṭhantīti samuṭṭhānena saṅgahitāni. Sabbāni ca catūsu adhikaraṇesu āpattādhikaraṇena saṅgahitāni. Sabbāni sattahi samathehi samathaṃ gacchantīti samathehi saṅgahitāni. Evamettha khandhasamuṭṭhānaadhikaraṇasamathasaṅgahāpi veditabbā. Sesaṃ pubbe vuttanayamevāti.
所有戒律均集合于五种或七种违规类别中，且都非单独独立存在，而是在六种集合中集合而成，因此应视为六种集合的集合。所有戒律也都聚于四种事项中，是由违规类别事项组合而成的。所有戒律都依通过七种禅定而达成禅定，则应视为禅定类别的集合。如此，戒律的蕴聚合事项禅定集合都应加以理解。综上所述，此即之前所述内容也。
Samantapāsādikāya vinayasaṃvaṇṇanāya · 《善见》律藏注释中
Navasaṅgahitavaggavaṇṇanā niṭṭhitā. · 九集品释毕。
Niṭṭhitā ca parivārassa anuttānatthapadavaṇṇanāti. · 《附随》之未显义句释毕。
Nigamanakathā
结论
Ettāvatā ca –
大意如下——
Ubhato vibhaṅgakhandhaka-parivāravibhattidesanaṃ nātho;
此处所说者为两部分律的篇章组合体，谓其分别说明之义；
Vinayapiṭakaṃ vinento, veneyyaṃ yaṃ jino āha.
即那位如来为者所陈的律藏教说，称为律藏。
Samadhikasattavīsati-sahassamattena tassa ganthena;
全文约二万七千七百余字，
Saṃvaṇṇanā samattā, samantapāsādikā nāma.
叙述详尽，称为《详尽正相》。
Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –
此处谓之全方庄严性，指一切庄严的具足状态。
Ācariyaparamparato, nidānavatthuppabhedadīpanato;
此庄严性由师承世系传递，具明因缘缘起之分明释示；
Parasamayavivajjanato, sakasamayavisuddhito ceva.
又因分别正时节，且以正时节清净着称。
Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;
并因对字义的彻底净化以及巴利文用词的严谨使用；
Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.
又因畅明戒律法门的集成与条分缕析之观看。
Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;
从整体观之，未见有丝毫不庄严之处，缘由正是在此。
Viññūnamayaṃ tasmā, samantapāsādikātveva.
因此，此处所示乃智慧者所作，全然庄严光明。
Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;
详尽说明正在展开，借由戒律的善巧调伏功用；
Vuttassa lokanāthena, lokamanukampamānenāti.
这乃如世尊所言，以世间主的悲愍心怀而宣示。
Mahāaṭṭhakathañceva , mahāpaccarimevaca;
且如大注疏及重大反别注所示；
Kurundiñcāti tissopi, sīhaḷaṭṭhakathā imā.
以及僧伽罗文注疏，亦由提婆所作。
Buddhamittoti nāmena, vissutassa yasassino;
其名为《佛友》，以其美誉显扬遐迩；
Vinayaññussa dhīrassa, sutvā therassa santike.
于律藏博学长老面前听闻，
Mahāmeghavanuyyāne, bhūmibhāge patiṭṭhito;
立于大云林园之地；
Mahāvihāro yo satthu, mahābodhivibhūsito.
此乃世尊的弘化大寺，庄严著大觉之光辉。
Yaṃ tassa dakkhiṇe bhāge, padhānagharamuttamaṃ;
其南侧部分为上等讲堂，
Sucicārittasīlena, bhikkhusaṅghena sevitaṃ.
由比库僧团以清净行为和具足戒律恭敬侍奉。
Uḷārakulasambhūto , saṅghupaṭṭhāyako sadā;
生于乌拉家族者，常为僧团的护持者；
Anākulāya saddhāya, pasanno ratanattaye.
以无障碍的信心，欢喜于珍宝所在之处。
Mahānigamasāmīti , vissuto tattha kārayi;
谓之大集会，于彼处广布宣扬；
Cārupākārasañcitaṃ, yaṃ pāsādaṃ manoramaṃ.
聚集众善美事，此殿堂令人欢喜；
Sītacchāyatarūpetaṃ, sampannasalilāsayaṃ;
形成阴凉之形，汇合清凉之水；
Vasatā tatra pāsāde, mahānigamasāmino.
大集会者常居于此殿中；
Sucisīlasamācāraṃ, theraṃ buddhasirivhayaṃ;
具净洁戒行，尊为佛所赞许的长老。
Yā uddisitvā āraddhā, iddhā vinayavaṇṇanā.
依先前所述已开始者，此为神通及律藏的详细阐述。
Pālayantassa sakalaṃ, laṅkādīpaṃ nirabbudaṃ;
护持者遍护一切，如斯兰卡岛屿完全无缺；
Rañño sirinivāsassa, siripālayasassino.
属王尊贵之家，尊贵护持之人也。
Samavīsatime kheme, jayasaṃvacchare ayaṃ;
于第三十七年安宁中，于胜利盛时，此已展开；
Āraddhā ekavīsamhi, sampatte pariniṭṭhitā.
已于三十一年成就并圆满完成。
Upaddavā kule loke, nirupaddavato ayaṃ;
于有烦恼之家及世间，彼此无烦恼之人是也。
Ekasaṃvacchareneva, yathā niṭṭhaṃ upāgatā.
正如一条绳索连贯不断，终至圆满完成。
Evaṃ sabbassa lokassa, niṭṭhaṃ dhammūpasaṃhitā;
如是，众生世间的法则圆满而具足；
Sīghaṃ gacchantu ārambhā, sabbepi nirupaddavā.
诸般开始迅速开展，皆无障碍顺利行进。
Ciraṭṭhitatthaṃ dhammassa, karontena mayā imaṃ;
我竭力成就此法久立之义，
Saddhammabahumānena, yañca puññaṃ samācitaṃ.
以坚实法义为庄严，及积集所有功德。
Sabbassa ānubhāvena, tassa sabbepi pāṇino;
一切众生皆因其浑然感召，尽皆受持护行。
Bhavantu dhammarājassa, saddhammarasasevino.
愿法王及正法之护持者共建法治。
Ciraṃ tiṭṭhatu saddhammo, kāle vassaṃ ciraṃ pajaṃ;
愿正法长存久住，长久护持众生；
Tappetu devo dhammena, rājā rakkhatu medininti.
愿天神依法护佑，愿国王守护国家。
Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihataññāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādivarena mahākavinā pabhinnapaasambhidāparivāre chaḷabhiññādipabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ samantapāsādikā nāma vinayasaṃvaṇṇanā –
此《僧伽罗律藏章句释义》乃由具最大清净、坚固信心、慧解与精进之师，品德行为纯洁，言辞和缓，品性美好者所作；具备深厚智慧、熟悉三藏及其解说，能一切领会世尊法义，无违正知正见之慧光，以宏达注解、圆满文采、庄重高雅辩才，众大师兼具六通，其释义明晰，精细周全；由此泰阇教法之发扬光大者，遵流传，广布于伟大学林、大寺院长老，称为《律藏章句释义·僧伽罗语版》。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
愿此典籍永驻世间，继承法脉传后世；
Dassentī kulaputtānaṃ, nayaṃ sīlavisuddhiyā.
令法子善导后人，于品德清净证悟道上，尽显引领作用。
Yāva buddhoti nāmampi, suddhacittassa tādino;
直到世尊这个名称，也是纯净心者的所由；
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
在世间世尊中至高者，被称为大梵天王般的至伟者。
Samantapāsādikā nāma · 名为《善见》之
Vinaya-aṭṭhakathā niṭṭhitā. · 律藏注疏毕。