Gāthāsaṅgaṇikaṃ · 偈集义注
Paṭhamagāthāsaṅgaṇikaṃ第一偈颂汇集
Sattanagaresu paññattasikkhāpadavaṇṇanā七城中所制定学处的解释
§335
335.Ekaṃsaṃcīvaraṃ katvāti ekasmiṃ aṃsakūṭe cīvaraṃ katvā; sādhukaṃ uttarāsaṅgaṃ katvāti attho. Paggaṇhitvāna añjalinti dasanakhasamodhānasamujjalaṃ añjaliṃ ukkhipitvā. Āsīsamānarūpo vāti paccāsīsamānarūpo viya. Kissa tvaṃ idha māgatoti kena kāraṇena kimatthaṃ patthayamāno tvaṃ idha āgato. Ko evamāha? Sammāsambuddho. Kaṃ evamāha? Āyasmantaṃ upāliṃ. Iti āyasmā upāli bhagavantaṃ upasaṅkamitvā ‘‘dvīsu vinayesū’’ti imaṃ gāthaṃ pucchi. Athassa bhagavā ‘‘bhaddako te ummaṅgo’’tiādīni vatvā taṃ vissajjesi. Esa nayo sabbattha. Iti ime sabbapañhe buddhakāle upālitthero pucchi. Bhagavā byākāsi. Saṅgītikāle pana mahākassapatthero pucchi. Upālitthero byākāsi.
将一件单件袈裟作成，即在一块织布上制造袈裟；这里所说的，将上衣制成是善行。整理整齐后，合掌礼敬，手指甲如同光辉般明净地合掌高举。说其形状如同有边的物品，意思是形状好似覆在边上的。问：“你为何来到这里？”因何原因？带着什么目的来到这里？谁这么说？是正自觉者世尊。谁说的？尊者伍巴离。于是尊者伍巴离前往世尊处，问：“在二法中。”世尊回答：“你心中的喜悦非常善良”等语，并以此教诲他，之后放下问题离去。这一方法在各处皆通行。如此，在世尊时代所有问题中，是尊者伍巴离提出询问。世尊作了解释。后来大咖萨巴长老在集会时也提问。尊者伍巴离作了说明。
Tattha bhaddako te ummaṅgoti bhaddakā te pañhā; pañhā hi avijjandhakārato ummujjitvā ṭhitattā ‘‘ummaṅgo’’ti vuccati. Tagghāti kāraṇatthe nipāto. Yasmā maṃ pucchasi, tasmā te ahamakkhissanti attho. Sampaṭicchanatthe vā, ‘‘tagghā’’ti hi iminā vacanaṃ sampaṭicchitvā akkhissanti āha. ‘‘Samādahitvā visibbenti, sāmisena, sasitthaka’’nti imāni tīṇiyeva sikkhāpadāni bhaggesu paññattāni.
这里所说“你心中的喜悦”，即你内在的困惑之问。问题因无明而生，发作强烈，故称为“喜悦”。“Tagghā”是原因之终止。因为你向我询问，我将告诉你其义。为解除疑惑，经解释后人们称之为“tagghā”。“专注修持则得清净，依食物及荫凉”等语即是佛陀对比库们规定的三种戒律。
Catuvipattivaṇṇanā四种失坏的解释
§336
336.Yaṃ taṃ pucchimhāti yaṃ tvaṃ apucchimhā. Akittayīti abhāsi. Noti amhākaṃ . Taṃ taṃ byākatanti yaṃ yaṃ puṭṭhaṃ, taṃ tadeva byākataṃ. Anaññathāti aññathā akatvā byākataṃ.
“你所问，这样问；你未问，这样不问”，称为不明确的表达。不是指属于我们。对问过的问题，均作了解释；不如此，则非另一种解释，皆作了说明。
Ye duṭṭhullā sā sīlavipattīti ettha kiñcāpi sīlavipatti nāma pañhe natthi, atha kho duṭṭhullaṃ vissajjetukāmatāyetaṃ vuttaṃ. Catūsu hi vipattīsu duṭṭhullaṃ ekāya vipattiyā saṅgahitaṃ, aduṭṭhullaṃ tīhi vipattīhi saṅgahitaṃ. Tasmā ‘‘ye duṭṭhullā sā sīlavipattī’’ti vatvā tameva vitthārato dassetuṃ ‘‘pārājikaṃ saṅghādiseso sīlavipattīti vuccatī’’ti āha.
那些恶劣的行为即为受戒的过失。此处未列举具体过失名称，却以示意恶习的存在。因有意欲除恶，故有此说。在四种过失中，恶劣的过失被归属于一种过失，而非恶的过失则归属其余三种过失。因此说“那些恶劣的行为是戒律过失”，旨在详细说明这就是所谓“破戒及重罪过失”。
Idāni tissannaṃ vipattīnaṃ vasena aduṭṭhullaṃ dassetuṃ ‘‘thullaccaya’’ntiādimāha. Tattha yo cāyaṃ, akkosati hasādhippāyoti idaṃ dubbhāsitassa vatthudassanatthaṃ vuttaṃ.
现在，为了阐明三种过失中的非恶劣者，称之为“恶语”及类似。这其中，若出言辱骂即称为“粗恶语”，此乃为论断其言辞恶劣的用语。
Abbhācikkhantīti ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti vadantā abbhācikkhanti.
“Abbhācikkhanti”意指“如佛所说法而自认知”，表示修行者说：“我承认佛陀所教法。”因此称之为“承认教法”。
Ayaṃ sā ājīvavipattisammatāti ayaṃ chahi sikkhāpadehi saṅgahitā ājīvavipatti nāma catutthā vipatti sammatāti ettāvatā ‘‘aduṭṭhulla’’nti idaṃ vissajjitaṃ hoti.
此处所说的生活违犯乃依六种戒律所聚合的生活违犯，此谓第四种合乎规范的违犯。至于诸如“恶劣粗暴”等此类之违犯，现已弃舍不行。
Idāni ‘‘ye ca yāvatatiyakā’’ti pañhaṃ vissajjetuṃ ‘‘ekādasā’’tiādimāha.
现在对于‘及彼所有斋戒者’的提问，将以‘十一人’等说法弃舍回答。
Chedanakādivaṇṇanā截断等的解释
§337
337. Yasmā pana ‘‘ye ca yāvatatiyakā’’ti ayaṃ pañho ‘‘ekādasa yāvatatiyakā’’ti evaṃ saṅkhāvasena vissajjito, tasmā saṅkhānusandhivaseneva ‘‘kati chedanakānī’’tiādike aññe antarāpañhe pucchi. Tesaṃ vissajjanatthaṃ ‘‘cha chedanakānī’’tiādi vuttaṃ. Tattha ‘‘ekaṃ bhedanakaṃ, ekaṃ uddālanakaṃ, sodasa jānanti paññattā’’ti idameva apubbaṃ. Sesaṃ mahāvagge vibhattameva. Yaṃ panetaṃ apubbaṃ tattha ekaṃ bhedanakanti sūcigharaṃ. Ekaṃ uddālanakanti tūlonaddhamañcapīṭhaṃ. Sodasāti soḷasa. Jānanti paññattāti ‘‘jāna’’nti evaṃ vatvā paññattā, te evaṃ veditabbā – ‘‘jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, jānaṃ pubbupagataṃ bhikkhuṃ anupakhajja nisajjaṃ kappeyya, jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, jānaṃ bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjeyya, jānaṃ āsādanāpekkho bhuttasmiṃ pācittiyaṃ, jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ, jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, jānaṃ theyyasatthena saddhiṃ, jānaṃ tathāvādinā bhikkhunā akatānudhammena, jānaṃ tathānāsitaṃ samaṇuddesaṃ, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ neva attanā paṭicodeyya, jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā, jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’ti.
337. 然而，既然‘及彼所有斋戒者’这一提问已以‘十一至斋戒者’作总体弃舍，因此依次序即依诸多所断之数目的提问，诸如‘刀砍者有几人’等其他提问接连提出。为应答彼等提问，而有‘六刀砍者’等说法出现。此处所说‘一破裂者、一拔出者，十六众知名’正是前面部分的内容，剩余的是大部经文中所区分的部分。前文所说的部分其中‘一破裂’者即树屋，‘一拔出’者指树皮下泥席，‘十六’即十六。所谓‘众知名’即‘知晓’之意，彼等应当依此知晓以下义理：‘知晓者为团体所获之利益并已成熟，为自身所得之变化；知晓者过去已出家之比库，应当不怠于追随；知晓者可浇水之水穗或泥土，应当对其浇灌或致水；知晓者与比库已经成熟的乞食，应当食用；知晓者因座位需求而食用者，须遵受戒品；知晓者应依水量加以供养；知晓者适合法制者，服从调伏；知晓者应当遮盖恶劣粗暴之违犯；知晓者应当于二十岁内得受比库具足戒；知晓者与他们的导师共同学习；知晓者与比库中正论者，不作违背；知晓者与说法者所在之僧众；知晓者由团体所得之利益成熟，为个体所得之变化；知晓者不应加害实施毁戒之比库尼；知晓者不应窥察已为盗窃及惩罚所知者；知晓者不应随意进入其他僧众的住处等。'
Asādhāraṇādivaṇṇanā不共等的解释
§338
338. Idāni ‘‘sādhāraṇaṃ asādhāraṇa’’nti imaṃ purimapañhaṃ vissajjento ‘‘vīsaṃ dve satānī’’tiādimāha. Tattha bhikkhunīhi asādhāraṇesu cha saṅghādisesāti vissaṭṭhi, kāyasaṃsaggo, duṭṭhullaṃ, attakāma, kuṭi, vihāroti. Dve aniyatehi aṭṭhāti dvīhi aniyatehi saddhiṃ aṭṭha ime.
338. 因此，对于‘普通与非普通’这一先前提问弃舍时，回答说‘二十或三十’，彼处谓比库尼在非普通者中计六种为沙罽希罪，分别是身体接触、恶劣粗暴、意欲、草房、洞穴以及住处。两项不定及八项不定共计十八，这些与八项共计十八，合计此数。
Nissaggiyāni dvādasāti –
十二项中属于不失物届者有十二，
Dhovanañca paṭiggaho, koseyyasuddhadvebhāgā;
包括洗衣和取衣两种，这两物为衣袋中纯净之两部分；
Chabbassāni nisīdanaṃ, dve lomā paṭhamo patto;
六十年座居时间，初生二毛；
Vassikā āraññakena cāti – ime dvādasa.
雨季居林者等，共十二人。
Dvevīsati khuddakāti –
二十一个小部，名为——
Sakalo bhikkhunīvaggo, paramparañca bhojanaṃ;
诸比库尼众之总集，及其继承饮食；
Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;
未曾超越且遭反击，精良且不偏废；
Ūnaṃ duṭṭhullachādanaṃ.
衣物不足且破旧残破。
Mātugāmena saddhiñca, yā ca anikkhantarājake;
与妻子随行同行者，以及那些无间断地护持国王的；
Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanā.
即使比库寂静无问，迟暮时分进入乡村。
Nisīdane ca yā sikkhā, vassikā yā ca sāṭikā;
还有坐具的戒，还有雨季的禁戒；
Dvāvīsati imā sikkhā, khuddakesu pakāsitāti.
这二十二种戒律，于小戒经中分别明示。
Bhikkhūhi asādhāraṇesupi saṅghamhā dasa nissareti ‘‘saṅghamhā nissārīyatī’’ti evaṃ vibhaṅge vuttā, mātikāyaṃ pana ‘‘nissāraṇīyaṃ saṅghādisesa’’nti evaṃ āgatā dasa. Nissaggiyāni dvādasāti bhikkhunivibhaṅge vibhattāni nissaggiyāneva. Khuddakāpi tattha vibhattakhuddakā eva. Tathā cattāro pāṭidesanīyā, iti satañceva tiṃsañca sikkhā vibhaṅge bhikkhunīnaṃ bhikkhūhi asādhāraṇā. Sesaṃ imasmiṃ sādhāraṇāsādhāraṇavissajjane uttānameva.
虽在比库戒律中有十条适用于非常规僧众，称为『僧团托付』；此处则说『僧团应托付』如此判别，然而戒本中只列『应托付的僧团割戒』十条。托付戒有十二条，分别见比库尼戒律分则，且小戒中亦然，皆为托付戒。又有四条须当悔过，故在百条及三十条戒律分则中，称为比库尼比库间之非常规戒。这里所余者，为普通与非常规戒的废除之高举部分。
Idāni vipattiyo ca ‘‘yehi samathehi sammantī’’ti idaṃ pañhaṃ vissajjento aṭṭheva pārājikātiādimāha. Tattha durāsadāti iminā tesaṃ sappaṭibhayataṃ dasseti. Kaṇhasappādayo viya hi ete durāsadā durūpagamanā durāsajjanā, āpajjiyamānā mūlacchedāya saṃvattanti. Tālavatthusamūpamāti sabbaṃ tālaṃ uddharitvā tālassa vatthumattakaraṇena samūpamā. Yathā vatthumattakato tālo na puna pākatiko hoti, evaṃ na puna pākatikā honti.
如今说犯戒者若以何种方式理当处罚，此为弃权问题；遂论及巴拉基等戒。所谓困难，即此处显现其极度可畏。似黑蝗虫膝盖，谓此众苦难已极，退失广泛且难除灭。犹如扬起整束棕榈叶，将其编作屋顶。正如屋顶足以遮蔽棕榈叶，却不致破坏其本性，犯戒者亦不再为巴拉基。
Evaṃ sādhāraṇaṃ upamaṃ dassetvā puna ekekassa vuttaṃ upamaṃ dassento paṇḍupalāsotiādimāha. Aviruḷhī bhavanti teti yathā ete paṇḍupalāsādayo punaharitādibhāvena aviruḷhidhammā honti; evaṃ pārājikāpi puna pakatisīlābhāvena aviruḷhidhammā hontīti attho. Ettāvatā ‘‘vipattiyo ca yehi samathehi sammantī’’ti ettha imā tāva aṭṭha pārājikavipattiyo kehici samathehi na sammantīti evaṃ dassitaṃ hoti. Yā pana vipattiyo sammanti, tā dassetuṃ tevīsati saṅghādisesātiādi vuttaṃ. Tattha tīhi samathehīti sabbasaṅgāhikavacanametaṃ. Saṅghādisesā hi dvīhi samathehi sammanti, na tiṇavatthārakena. Sesā tīhipi sammanti.
如是，于展现普通比喻之后，再次为每一条说出的比喻示现，称为‘扬智者等’。所谓‘不生长（aviruḷhī）’者，是指这些扬智者等复次以绿色等色相作为不生长的性质；同理，‘巴拉基’（严重戒律）因其固守纯洁的品格，也具有不生长的性质，此为义理。此处仅言‘依此安静之处发生的処分’者，意指此有八种巴拉基过失，但其中有些过失不在所有安静处皆出现，故言‘不皆安静之处生起’。而那些确实发生的过失，为示现而说，举三倍安静处过失等事。这里‘三倍安静处’是指全部大众法中之用语。巴拉基过失确实在两种安静处发生，而非三种支撑安静处；其余三处亦皆发生。
Dve uposathā dve pavāraṇāti idaṃ bhikkhūnañca bhikkhunīnañca vasena vuttaṃ. Vibhattimattadassaneneva cetaṃ vuttaṃ, na samathehi vūpasamanavasena. Bhikkhuuposatho, bhikkhuniuposatho, bhikkhupavāraṇā, bhikkhunipavāraṇāti imāpi hi catasso vibhattiyo ; vibhajanānīti attho. Cattāri kammānīti adhammenavaggādīni uposathakammāni. Pañceva uddesā caturo bhavanti anaññathāti bhikkhūnaṃ pañca uddesā bhikkhunīnaṃ caturo bhavanti, aññathā na bhavanti; imā aparāpi vibhattiyo. Āpattikkhandhā ca bhavanti satta, adhikaraṇāni cattārīti imā pana vibhattiyo samathehi sammanti, tasmā sattahi samathehītiādimāha. Atha vā ‘‘dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, anaññathā’’ti imāpi catasso vibhattiyo nissāya ‘‘nassantete vinassantete’’tiādinā nayena yā āpattiyo āpajjanti, tā yasmā vuttappakāreheva samathehi sammanti, tasmā taṃmūlakānaṃ āpattīnaṃ samathadassanatthampi tā vibhattiyo vuttāti veditabbā. Kiccaṃ ekenāti kiccādhikaraṇaṃ ekena samathena sammati.
两种五麻那节与两种相互责问日，是为比库、比库尼在世间的行为所制。此强调分别之意，并非以安静处或平息为论。所谓比库麻那节、比库尼麻那节、比库责问、比库尼责问，是指这四种分别；‘分别’即分类之意。四种行动，乃指下部法等麻那节之行动。比库五目的为五，比库尼四目为四，且二者不相同；此为另外两种分别。过失组合有七，案件有四，这些分别都存在于安静处中，故言安静处七。同样或言‘两麻那节、两责问、四行动、五目的、四目的’四种分别，以上因‘消失与灭绝’等之故产生的过失，依教法发生于安静处，故这些分别亦应获识。‘一事’是指行动案件中一事以一安静处发生。
Pārājikādiāpattivaṇṇanā巴拉基咖等罪的解释
§339
339. Evaṃ pucchānukkamena sabbapañhe vissajjetvā idāni ‘‘āpattikkhandhā ca bhavanti sattā’’ti ettha saṅgahitaāpattikkhandhānaṃ paccekaṃ nibbacanamattaṃ dassento pārājikantiādimāha. Tattha pārājikanti gāthāya ayamattho – yadidaṃ puggalāpattisikkhāpadapārājikesu āpattipārājikaṃ nāma vuttaṃ, taṃ āpajjanto puggalo yasmā parājito parājayamāpanno saddhammā cuto paraddho bhaṭṭho niraṅkato ca hoti, anihate tasmiṃ puggale puna uposathappavāraṇādibhedo saṃvāso natthi. Tenetaṃ iti vuccatīti tena kāraṇena etaṃ āpattipārājikanti vuccati. Ayañhettha saṅkhepattho – yasmā parājito hoti tena, tasmā etaṃ pārājikanti vuccati.
通过询问次第解答所有问题后，此处提出‘过失组合也有七’之论，意在展现组合过失中各别灭除之理，即所谓巴拉基地罚过失。对于巴拉基地罚有偈言，为说此义：此乃谓于戒律范畴中，当事人犯下巴拉基地罚过失，即被视为终结正法者，是故被称为巴拉基地罚。此人由此败坏，信心已灭，沦为外道、奴役且失去清净。对此人，复次不能共住或参加麻那节、责问等戒典。因以上故，称为巴拉基地罚。此为略说——因犯巴拉基地罚故，名曰巴拉基地罚。
Dutiyagāthāyapi byañjanaṃ anādiyitvā atthamattameva dassetuṃ saṅghova deti parivāsantiādi vuttaṃ. Ayaṃ panettha attho – imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ tassa ādimhi ceva parivāsadānatthāya ādito sese majjhe mānattadānatthāya mūlāyapaṭikassanena vā saha mānattadānatthāya, avasāne abbhānatthāya ca saṅgho icchitabbo, na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho, ādimhi ceva sese ca icchitabbo assāti saṅghādiseso.
在第二偈中未详述字句，仅指示意涵，即萨咖等众对戒团之排斥。《戒团别住》云：犯此过失者发出之意愿，若有产生该过失之念起，是为起始；若因戒法限制而生惭愧，为中间；若其终了时生起对戒团不合之念，为终止。戒团可于开端、中间及终止时，心怀此三奢愿任一时拒绝其进入，而不因无过失或无戒团许可而予受入，故称巴拉基地罚。
Tatiyagāthāya aniyato na niyatoti yasmā na niyato, tasmā aniyato ayamāpattikkhandhoti attho. Kiṃ kāraṇā na niyatoti? Anekaṃsikataṃpadaṃ, yasmā idaṃ sikkhāpadaṃ anekaṃsena katanti attho. Kathaṃ anekaṃsena? Tiṇṇamaññataraṃ ṭhānaṃ, tiṇṇaṃ dhammānaṃ aññatarena kāretabboti hi tattha vuttaṃ, tasmā ‘‘aniyato’’ti pavuccati, so āpattikkhandho aniyatoti vuccati. Yathā ca tiṇṇaṃ aññataraṃ ṭhānaṃ, evaṃ dvinnaṃ dhammānaṃ aññataraṃ ṭhānaṃ yattha vuttaṃ, sopi aniyato eva.
第三偈中称‘不定’即‘非定’，意谓该过失非一确定存在者。何以不定？因该戒条可由多人行为组成，是故有多种情况。所谓多种情况者，如三种中至少一种受此戒条约束。在三法中二法至少有一法适用，故称‘非定’。同理对于二法亦有多种取舍由来，故该过失名称为非定。
Catutthagāthāya accayo tena samo natthīti desanāgāminīsu accayesu tena samo thūlo accayo natthi, tenetaṃ iti vuccati; thūlattā accayassa etaṃ thullaccayanti vuccatīti attho.
第四偈言‘非积累’以示无完全相同者。于说法传授中，无任何累积相同者；因此谓没有完全一致的积累。此积累过失中较大量者，即称为‘土喇吒亚’（大积累）。
Pañcamagāthāya nissajjitvāna deseti tenetanti nissajjitvā desetabbato nissaggiyanti vuccatīti attho.
舍弃与第五诗相应的，称为舍弃者，即舍弃者应当舍弃法的含义。
Chaṭṭhagāthāya pāteti kusalaṃ dhammanti sañcicca āpajjantassa kusaladhammasaṅkhātaṃ kusalacittaṃ pāteti, tasmā pāteti cittanti pācittiyaṃ. Yaṃ pana cittaṃ pāteti, taṃ yasmā ariyamaggaṃ aparajjhati, cittasammohakāraṇañca hoti, tasmā ‘‘ariyamaggaṃ aparajjhati, cittasammohanaṭṭhāna’’nti ca vuttaṃ.
以第六诗为依据，称为善法。谓持有善法之称者，指持有善心者。因持有善心，故第六诗谓为心之堕落。心堕落者，是破坏圣道者，且是心迷惑的缘故，故有“圣道受损，心迷惑消失”的说法。
Pāṭidesanīyagāthāsu ‘‘gārayhaṃ āvuso dhammaṃ āpajji’’nti vuttagārayhabhāvakāraṇadassanatthameva bhikkhu aññātako santotiādi vuttaṃ. Paṭidesetabbato pana sā āpatti pāṭidesanīyāti vuccati.
在应悔过诗中，有云：“朋友，应将法修习。”此语表明危害发起原因的显现，谓比库未知他事等语。然从悔过角度，此谓悔过故称之为应悔过。
Dukkaṭagāthāya aparaddhaṃ viraddhañca khalitanti sabbametaṃ ‘‘yañca dukkaṭa’’nti ettha vuttassa dukkaṭassa pariyāyavacanaṃ. Yañhi duṭṭhu kataṃ virūpaṃ vā kataṃ, taṃ dukkaṭaṃ. Taṃ panetaṃ yathā satthārā vuttaṃ; evaṃ akatattā aparaddhaṃ, kusalaṃ virajjhitvā pavattattā viraddhaṃ, ariyavattapaṭipadaṃ anāruḷhattā khalitaṃ. Yaṃ manusso kareti idaṃ panassa opammanidassanaṃ. Tassattho – yathā hi yaṃ loke manusso āvi vā yadi vā raho pāpaṃ karoti, taṃ dukkaṭanti pavedenti; evamidampi buddhappaṭikuṭṭhena lāmakabhāvena pāpaṃ, tasmā dukkaṭanti veditabbaṃ.
以恶行诗中所说，恶行、堕落、污秽，即此一切称为“何谓恶行”是恶行的同义词；凡作恶、恶劣、不善之事，皆属恶行。正如佛陀所说：未行善止而堕落为恶，未升圣道而沉沦为堕落，故堕落即未修圣道而滑入非道。此为人所造，且为受谴责之状，佛言：如世人秘密行恶，则谓之恶。同理，因佛之责难而成罪恶，故应知为恶行。
Dubbhāsitagāthāya dubbhāsitaṃ durābhaṭṭhanti duṭṭhu ābhaṭṭhaṃ bhāsitaṃ lapitanti durābhaṭṭhaṃ. Yaṃ durābhaṭṭhaṃ, taṃ dubbhāsitanti attho. Kiñca bhiyyo? Saṃkiliṭṭhañca yaṃ padaṃ, saṃkiliṭṭhaṃ yasmā taṃ padaṃ hotīti attho. Tathā yañca viññū garahanti, yasmā ca naṃ viññū garahantīti attho. Tenetaṃ iti vuccatīti tena saṃkiliṭṭhabhāvena ca viññugarahanenāpi ca etaṃ iti vuccati; ‘‘dubbhāsita’’nti evaṃ vuccatīti attho.
以恶语诗为准，谓恶语即粗言恶言，说有恶恶言。所谓恶言，即是恶语。更者，染污之语，谓语语为污秽。意谓聪明者难以忍受，亦有不忍受之意。由此称此诗，含义为含有污秽且令人厌恶，即谓恶语。
Sekhiyagāthāya ‘‘ādi cetaṃ caraṇañcā’’tiādinā nayena sekhassa santakabhāvaṃ dīpeti. Tasmā sekhassa idaṃ sekhiyanti ayamettha saṅkhepattho. Idaṃ ‘‘garukalahukañcāpī’’tiādipañhehi asaṅgahitassa ‘‘handa vākyaṃ suṇoma te’’ti iminā pana āyācanavacanena saṅgahitassa atthassa dīpanatthaṃ vuttanti veditabbaṃ.
以应学诗说：“先发心、行足”等语，引导应学者的断尽将尽相。故此应学法，简称“应学”。又以“重轻俱有”等疑问，为未聚集者所闻“请聆听”此邀请语，用以启示聚集后者其意，应当理解如此。
Channamativassatītiādimhipi eseva nayo. Tattha channamativassatīti gehaṃ tāva tiṇādīhi acchannaṃ ativassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ channaṃ ativassati; mūlāpattiñhi chādento aññaṃ navaṃ āpattiṃ āpajjati. Vivaṭaṃ nātivassatīti gehaṃ tāva avivaṭaṃ succhannaṃ nātivassati. Idaṃ pana āpattisaṅkhātaṃ gehaṃ vivaṭaṃ nātivassati; mūlāpattiñhi vivaranto desanāgāminiṃ desetvā vuṭṭhānagāminito vuṭṭhahitvā suddhante patiṭṭhāti. Āyatiṃ saṃvaranto aññaṃ āpattiṃ nāpajjati. Tasmā channaṃ vivarethāti tena kāraṇena desanāgāminiṃ desento vuṭṭhānagāminito ca vuṭṭhahanto channaṃ vivaretha. Evaṃ taṃ nātivassatīti evañcetaṃ vivaṭaṃ nātivassatīti attho.
关于遮盖（遮蔽）过度久住的说法，也可以作如是解释。所谓遮盖过度久住者，谓房舍由于草等遮盖物而被遮盖过度久住。此处所说的是一种不善状态的房舍称为遮盖过度久住；因原有过失被遮盖，承载者因此生起另一种新的不善状态。所谓无遮蔽不久住者，谓房舍未被完全遮蔽而保持清净，不被遮蔽过度久住。此处所说的是一种不善状态的房舍为无遮蔽不久住；因在原有过失中被除去而不再继续，宣说者宣说修行者出离，修行者则远离原有的过失并自立清净。修行者节制延续而不再生起其他过失。因此称遮盖为破除，基于此理由，宣说者宣讲修行者修除遮盖，以示遮盖之被破除。如此，无遮蔽不久住即是此义。
Gati migānaṃ pavananti ajjhokāse byagghādīhi paripātiyamānānaṃ migānaṃ pavanaṃ rukkhādigahanaṃ araññaṃ gati paṭisaraṇaṃ hoti, taṃ patvā te assāsanti. Eteneva nayena ākāso pakkhīnaṃ gati. Avassaṃ upagamanaṭṭhena pana vibhavo gati dhammānaṃ, sabbesampi saṅkhatadhammānaṃ vināsova tesaṃ gati. Na hi te vināsaṃ agacchantā ṭhātuṃ sakkonti. Sucirampi ṭhatvā pana nibbānaṃ arahato gati, khīṇāsavassa arahato anupādisesanibbānadhātu ekaṃsena gatīti attho.
兽类的行走疾风般吹拂，在林间那些受虎等猛兽侵袭的兽类的游走栖息，正因有树木深密的森林栖息场所可依赖，因而这些兽类于是呼吸歇息。以此理，可作如是理解：天空为飞鸟行走之所依；而以离去凋亡为终点者，则是诸法之行止，诸多集聚之法若灭尽，则其行止亦止，因为它们不能无毁灭而永恒存在。即使长久存续，涅槃的阿拉汉之行止，则是已灭尽烦恼的阿拉汉涅槃界，称为独一的行止。
Paṭhamagāthāsaṅgaṇikavaṇṇanā niṭṭhitā. · 第一偈集的解释完毕。