5. Pācittiyakaṇḍaṃ · 5. 巴吉帝亚篇复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Vinayapiṭake · 律藏中
Sāratthadīpanī-ṭīkā (tatiyo bhāgo) · 《显明精义复注》（第三部分）
5. Pācittiyakaṇḍaṃ五、巴吉帝亚篇
1. Musāvādavaggo
第一章 谎语品
1. Musāvādasikkhāpadavaṇṇanā一、妄语学处解释
§1
1. Musāvādavaggassa paṭhamasikkhāpade khuddakānanti ettha ‘‘khuddaka-saddo bahu-saddapariyāyo . Bahubhāvato imāni khuddakāni nāma jātānī’’ti vadanti. Tatthāti tesu navasu vaggesu, tesu vā khuddakesu. Kāraṇena kāraṇantarapaṭicchādanameva vibhāvetuṃ ‘‘rūpaṃ anicca’’ntiādimāha. Rūpaṃ aniccanti paṭijānitvā tattha kāraṇaṃ vadanto ‘‘jānitabbato’’ti āha. ‘‘Yadi evaṃ nibbānassapi aniccatā āpajjatī’’ti parena vutto taṃ kāraṇaṃ paṭicchādetuṃ puna ‘‘jātidhammato’’ti aññaṃ kāraṇaṃ vadati.
谎语品第一品言及“短小者”，此处所谓“短小之语”，乃指字词较多的多义词汇。此品被称为短小，是因其包含新卷中之短小章节。因缘遂认识并揭示字句之义理，举例说“色非常”时，显现因缘，说明因缘故称“应知”。他又言“假若如涅槃亦生无常”，则为揭示该因缘，复说“因生法性”乃是另一因缘。
‘‘Sampajānaṃ musā bhāsatī’’ti vattabbe sampajāna musā bhāsatīti anunāsikalopena niddesoti āha ‘‘jānanto musā bhāsatī’’ti.
对于“明知而说谎”，因当时情境而谕示为“明知而说谎”的默许指称，言曰：“明知而谎言。”
§2
2.Jānitvā jānantassa ca musā bhaṇaneti pubbabhāgepi jānitvā vacanakkhaṇepi jānantassa musā bhaṇane. Bhaṇanañca nāma idha abhūtassa vā bhūtataṃ bhūtassa vā abhūtataṃ katvā kāyena vā vācāya vā viññāpanapayogo. Sampajānamusāvādeti ca nimittatthe bhummavacanaṃ, tasmā yo sampajāna musā vadati, tassa taṃnimittaṃ taṃhetu tappaccayā pācittiyaṃ hotīti evamettha aññesu ca īdisesu attho veditabbo.
“明知且明觉者仍出谎语”，乃指先前之明知与发言时之明知，谎语之谓。谎言发出，既可能事不实际，或已实际而误说，任凭身口意为之，并对其显现。由是，称明知而谎言，故有此标志及缘故，不免致出悔过戒律。此义亦应类似于其他情形而得理解。
§3
3. Visaṃvādenti etenāti visaṃvādanaṃ, vañcanādhippāyavasappavattaṃ cittaṃ. Tenāha ‘‘visaṃvādanacittaṃ purato katvā vadantassā’’ti. Vadati etāyāti vācā, vacanasamuṭṭhāpikā cetanā. Tenāha ‘‘micchāvācā…pe… cetanā’’ti. Pabhedagatā vācāti anekabhedabhinnā. Evaṃ paṭhamapadena suddhacetanā…pe… kathitāti veditabbāti iminā imaṃ dīpeti – suddhacetanā vā suddhasaddo vā suddhaviññatti vā musāvādo nāma na hoti, viññattiyā saddena ca sahitā taṃsamuṭṭhāpikā cetanā musāvādoti. Cakkhuvasena aggahitārammaṇanti cakkhusannissitena viññāṇena aggahitamārammaṇaṃ. Ghānādīnaṃ tiṇṇaṃ indriyānaṃ sampattavisayaggāhakattā vuttaṃ ‘‘tīhi indriyehi ekābaddhaṃ viya katvā’’ti. ‘‘Dhanunā vijjhatī’’tiādīsu viya ‘‘cakkhunā diṭṭha’’nti ayaṃ vohāro loke pākaṭoti āha ‘‘oḷārikeneva nayenā’’ti.
所谓“纷争语”，意即心生诡谲、欺骗、离间之言。故有言“于他人前作纷争之心发言。”其谓“发言”，即言语及由言语引起之意趣。由是称“不正语”……乃至意图不纯之言语。言语之差别分明，意在示现不同层次。由此观之，初语须具清净意趣……可知“谎语”指与纯净音调及纯净意趣不相应之言语。以眼为喻，如眼识对境呈现光明宝物。遍诸感官亦如是，于三根门合一似乃完整。言“射箭”或“眼见”之语，此即俗世通用语言，俗称“言辞引导器”，谓此由线拉引导。
§11
11.Avīmaṃsitvāti anupaparikkhitvā. Anupadhāretvāti avinicchinitvā. Jaḷattāti aññāṇatāya. Dārusakaṭaṃ yojetvā gatoti dārusakaṭaṃ yojetvā tattha nisīditvā gatoti adhippāyo. Gato bhavissatīti tatheva sanniṭṭhānaṃ katvā vuttattā musāvādo jāto. Keci pana ‘‘keḷiṃ kurumānoti vuttattā evaṃ vadanto dubbhāsitaṃ āpajjatī’’ti vadanti, taṃ na gahetabbaṃ . Jātiādīhiyeva hi dasahi akkosavatthūhi davakamyatāya vadantassa dubbhāsitaṃ vuttaṃ. Vuttañhetaṃ –
关于“无动摇”，谓未被动摇。所谓“不摇摆”，即无迟疑。又谓“迟疑”，为无知。比方把木杖置于地坐下即为迟疑之状。谓住处乃至现实，皆据此称谓谎言生起。有些人言“嬉戏作乐”时所言恶语生起，谓不可采纳。以出生等十恶指责众生时，称恶语，是为恶欲言。谓此言辞意旨——
‘‘Hīnukkaṭṭhehi ukkaṭṭhaṃ, hīnaṃ vā jātiādihi;
『以懈怠者』指那些行为懈怠的，『懈怠者』指生命等方面弱小的；
Ujuṃ vāññāpadesena, vade dubbhāsitaṃ davā’’ti.
用正直明白的话语讲述，却说出恶口恶言；
Cittena thokatarabhāvaṃyeva aggahetvā bahubhāvaṃyeva gahetvā vuttattā ‘‘gāmo ekatelo’’tiādināpi musāvādo jāto. Cāresunti upanesuṃ. Visaṃvādanapurekkhāratā, visaṃvādanacittena yamatthaṃ vattukāmo, tassa puggalassa viññāpanapayogo cāti imānettha dve aṅgāni . Uttarimanussadhammārocanatthaṃ musā bhaṇantassa pārājikaṃ, amūlakena pārājikena anuddhaṃsanatthaṃ saṅghādiseso, saṅghādisesena anuddhaṃsanatthaṃ pācittiyaṃ, ācāravipattiyā dukkaṭaṃ, ‘‘yo te vihāre vasatī’’tiādipariyāyena uttarimanussadhammārocanatthaṃ paṭivijānantassa musā bhaṇite thullaccayaṃ, appaṭivijānantassa dukkaṭaṃ, kevalaṃ musā bhaṇantassa idha pācittiyaṃ vuttaṃ.
心意上既舍弃狭小单一，也舍弃多重纷杂的状态，故有谓『乡村仅一穗』等谬妄语出现。谓之在沙门中修行，喜好恶语缠身，心存恶念欲言，而此人就其谬妄言语的宣告产生影响者，这种情况有两方面：为了申述上人本性而说谎者犯巴拉基咖戒，为了纠正违犯巴拉基咖的行为用巴吉帝亚（桑喀地谢萨）戒责令检讨者；再因戒律行为不正，犯应悔过戒；因犯恶事，谓之恶业；若以“你住的庙宇”等理由威胁，用以申述上人本性，却言谎者故成恶口；若明知虚伪说辞成土喇吒亚（恶说之罪）；若对虚伪不知则成恶作；单纯讲话谬妄则犯应悔过戒。
Musāvādasikkhāpadavaṇṇanā niṭṭhitā. · 妄语学处解释终了。
2. Omasavādasikkhāpadavaṇṇanā二、轻触学处解释
§12
12. Dutiye kaṇṇakaṭukatāya amanāpaṃ vadantā kaṇṇesu vijjhantā viya hontīti āha ‘‘omasantīti ovijjhantī’’ti. Padhaṃsentīti abhibhavanti.
十二、因耳朵痒痒而不顾忌地讲话，如同耳中有针刺一般，称为“痒”（omasaṃti，意为使刺痛），此为横冲直撞、妄语横行之意。
§13
13.Bodhisatto tena samayena hotīti tena samayena bodhisatto nandivisālo nāma ahosīti attho. Atītatthe vattamānavacanaṃ, kiriyākālavacanicchāya vā vattamānappayogo saddantarasannidhānena bhūtatāvagamo siyāti. Paccesīti ‘‘amanāpaṃ ida’’nti aññāsi. Heṭṭhārukkhe datvāti upatthambhake datvā. Pubbe patiṭṭhitārappadesaṃ puna are patteti pubbe ujukaṃ heṭṭhāmukhaṃ patiṭṭhitaarassa bhūmippadesaṃ puna tasmiṃyeva are parivattetvā heṭṭhāmukhabhāvena sampatte, paṭhamaṃ bhūmiyaṃ patiṭṭhitanemippadese parivattetvā puna bhūmiyaṃ patiṭṭhiteti vuttaṃ hoti. Sithilakaraṇanti sithilakiriyā.
十三、菩萨当时存在，即当时菩萨名为南迪毗娑罗。所谓过去事称现在，是因行为时间词使用的相对性，及词汇近似导致的意义混用。‘补充说’则有‘此为不可忍受’之义。‘施于树下’指以支撑物给予。所谓先设定位置，有再反转之说，先在树下了断，却复转于另一处，遂又回归旧地，意谓略显松弛。‘松弛造作’指懈怠之行为。
§15
15.Pubbeti aṭṭhuppattiyaṃ. Tacchakakammanti vaḍḍhakīkammaṃ. Koṭṭakakammanti vā pāsāṇakoṭṭakakammaṃ . Hatthamuddāgaṇanāti aṅgulisaṅkoceneva gaṇanā. Pādasikamilakkhakādayo viya navantavasena gaṇanā acchiddakagaṇanā. Ādi-saddena saṅkalanapaṭuppādanavoklanabhāgahārādivasena pavattā piṇḍagaṇanā gahitā. Yassa sā paguṇā hoti, so rukkhampi disvā ‘‘ettakāni ettha paṇṇānī’’ti jānāti. Yabha methuneti vacanato ya-kāra bha-kāre ekato yojite asaddhammavacanaṃ hoti.
十五、先述为八种造作。‘车轮工’指增长增大之工。‘石车工’指石制轮工。‘数指’乃用手指以计数。‘足屁股齿'等比喻将新离合器计数为分段。运用起首字母合成排列、形成、扩张、负载等义，谓为集合计数。依此得量，即能识别树木叶数，称“多少叶此处”。‘母字组合’者，即由'ya'音节与'bha'音节紧密组合，成非自然之词。
§16-26
16-26.Āpattiyākāretabboti pācittiyena kāretabbo upasaggādimattavisiṭṭhānaṃ aticaṇḍālādipadānaṃ pāḷiyaṃ āgatesuyeva saṅgahitattā. Corosītiādīnaṃ pana kenaci pariyāyena pāḷiyaṃ anāgatattā dukkaṭaṃ vuttaṃ. Hasādhippāyatāti purimapadassa atthavivaraṇaṃ. Pāḷiyaṃ avuttepi ‘‘jātiādīhi akkosavatthūhi parammukhā akkosantassa vatthūnaṃ anaññabhāvato yathā dukkaṭaṃ, tathā davakamyatāya parammukhā vadantassapi dubbhāsitamevā’’ti ācariyā vadanti. Sabbasattāti ettha vacanatthavijānanapakatikā tiracchānagatāpi gahetabbā.
关于16至26条，犯错者应当以犯过罪罚责备，尤其针对以贪欲等恶行起因的特别恶重行为，而今日所述之罪，犹如盗窃等，是以相当严重的聚合之罪。对于盗窃等恶行，有人以某些变通方式视为轻微犯过，实因其未发生时，故谓其恶为重罪。至于“恶语”一词，其本义是对前文意义的详释。虽然恶语一词未直接出现，但诸师认为，恶语包含了由言语缘起的愤怒及争执等恶，且作为一切存在的语言意义理解，即便是偏离正道的言语，亦应纳入考察范围。故此，无论语义如何偏斜，皆宜摄取以资明辨。
§35
35. Anusāsanipurekkhāratāya ṭhatvā vadantassa cittassa lahuparivattibhāvato antarā kope uppannepi anāpatti. Yaṃ akkosati, tassa upasampannatā, anaññāpadesena jātiādīhi akkosanaṃ, ‘‘maṃ akkosatī’’ti jānanā, atthapurekkhāratādīnaṃ abhāvatāti imānettha cattāri aṅgāni.
关于35条，说话时心念轻动，即使内心生怒，也不构成违犯。形容人造口业时，若其实为正受戒者，非以其他恶语指责，而仅以‘你骂我’等认识产生语言上的反应，则因缺乏行止观察及其他四种条件，不成违犯。
Omasavādasikkhāpadavaṇṇanā niṭṭhitā. · 轻触学处解释已毕。
3. Pesuññasikkhāpadavaṇṇanā三、离间语学处解释
§36
36. Tatiye bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Sammantananti raho saṃsandanaṃ. Hatthaparāmāsādivasena matthakaṃ patto kalaho jāto etesanti kalahajātā. Anāpattigāmikaṃ viruddhavādabhūtaṃ vivādaṃ āpannāti vivādāpannā. Viggahasaṃvattanikā kathā viggāhikakathā. Pisatīti pisuṇā, vācā, samagge satte avayavabhūte vagge bhinne karotīti attho. Pisuṇā eva pesuññaṃ. Tāya vācāya vā samannāgato pisuṇo, tassa kammaṃ pesuññaṃ. Piyabhāvassa suññakaraṇavācanti iminā pana ‘‘piyasuññakaraṇato pisuṇā’’ti niruttinayena atthaṃ vadati.
关于36条，第三种争执谓之‘已产生的争执者’。‘和解’意指关闭纷争。‘因谩骂等造成的恶果，形成争吵，谓之争执的产生’。‘不犯戒者’指对立论证的争吵。‘辩论者’是辩护者。‘恶语’意谓恶劣言辞，是指合议所聚合而分离的各自组成部分。‘恶语’亦包含‘粗恶的言语’。此处所述‘为亲近的人空其心所作的言语’，用此语汇演释，谓‘因亲近缘起的空心恶语’。
Idhāpi ‘‘dasahākārehi pesuññaṃ upasaṃharatī’’ti vacanato dasavidhaakkosavatthuvaseneva pesuññaṃ upasaṃharantassa pācittiyaṃ. Pāḷimuttakānaṃ corotiādīnaṃ vasena pana dukkaṭamevāti veditabbaṃ . ‘‘Anakkosavatthubhūtaṃ pana pesuññakaraṃ tassa kiriyaṃ vacanaṃ vā piyakamyatāya upasaṃharantassa kiñcāpi iminā sikkhāpadena āpatti na dissati, tathāpi dukkaṭenettha bhavitabba’’nti vadanti. Jātiādīhi anaññāpadesena akkosantassa bhikkhuno sutvā bhikkhussa upasaṃharaṇaṃ, piyakamyatābhedādhippāyesu aññataratā, tassa vijānanāti imānettha tīṇi aṅgāni.
这里即使以‘十种形态的空心恶语连结’之说为名，因含‘十种骂语之类的对象’，对心生空念者构成犯戒。虽言‘盗窃等恶行之辈常犯大恶’，但应知，此处纠正空性的恶行，并非行持本身。当对不以恶意言语发出空心恶语者，其所作为言辞若基于戒法要求，不被视为犯戒，然而依理由上，被视为恶。因此就‘以他事为缘起而骂罵者’，听闻比库对其取舍及所起的罪罚因亲近性的差异等种种，学者将此分为三部分加以阐述。
Pesuññasikkhāpadavaṇṇanā niṭṭhitā. · 离间语学处解释已毕。
4. Padasodhammasikkhāpadavaṇṇanā四、句句教诵学处解释
§45
45. Catutthe ekatoti anupasampannena saddhiṃ. Purimabyañjanena sadisaṃ pacchābyañjananti ‘‘rūpaṃ anicca’’nti ettha anicca-saddena sadisaṃ ‘‘vedanā aniccā’’ti ettha anicca-saddaṃ vadati. Akkharasamūhoti avibhattiko akkharasamūho. Akkharānubyañjanasamūho padanti vibhattiantaṃ padamāha. Vibhattiantameva padaṃ gahetvā ‘‘paṭhamapadaṃ padameva, dutiyaṃ anupada’’nti vuttaṃ.
关于45条，‘第四’即为非正受戒者与同类。以前辅音相同、后辅音不同解释为‘形式无常’。此处‘无常’一词，以无常词尾表示，如‘受为无常’则显示无常词尾。‘字群’谓不分解的字群。‘由字和辅音组成的字群谓词’，有时对词尾字进行区分，将‘第一字词作为第一词，第二为非第一词’之理作讲。
Ekaṃ padanti gāthāpadaṃ sandhāya vadati. Padagaṇanāyāti gāthāpadagaṇanāya. Apāpuṇitvāti saddhiṃ akathetvā. Runti opātetīti ettha anunāsiko āgamavasena vutto, saṃyogapubbassa rassattaṃ katanti veditabbaṃ. Tenāha ‘‘rū-kāramattamevā’’ti. Ettha ca ‘‘rūpaṃ aniccanti bhaṇa sāmaṇerā’’ti vuccamāno sace rū-kāraṃ avatvā ru-iti rassaṃ katvā vadati, aññaṃ bhaṇitaṃ nāma hoti, tasmā anāpatti. Evañca katvā ‘‘vedanā aniccā’’ti etthāpi anicca-saddamatteneva āpatti hotīti veditabbaṃ. Esa nayoti ekamevakkharaṃ vatvā ṭhānaṃ. ‘‘Manopubbaṅgamā dhammā’’ti vuccamāno hi ma-kāramattameva vatvā tiṭṭhati. ‘‘Evaṃ me suta’’ntiādisuttaṃ bhaṇāpiyamāno e-kāraṃ vatvā tiṭṭhati ce, anvakkharena pācittiyaṃ, aparipuṇṇapadaṃ vatvā ṭhite anubyañjanena. Padesu ekaṃ paṭhamapadaṃ virajjhati, dutiyena anupadena pācittiyaṃ.
‘一个词’指的是共用歌谣韵脚的一词。‘词数计算’用于歌谣词数计算。‘未达成’指不相同而未结合。‘咒语即呤唱’，这里是作为音节的来由等。由前接语音所形成的短促音节为理由据此解释‘形体-其成分仅如此’。此处亦说‘若比库口语若破但不虚构，则没犯戒’。因由此而作‘受为无常’亦可生起无常词尾犯戒之理，须知。‘称呼法’即以单字为立场说法。‘称心为法第一起始’是单音节存在。若说‘如是我闻’等经文时，用一音节矗立，由不到位的韵脚与辅音构成，若首词在词中消失，第二词无韵尾则犯戒。
Anaṅgaṇasuttaṃ (ma. ni. 1.57 ādayo) sammādiṭṭhisuttaṃ (ma. ni. 1.89 ādayo) mahāvedallañca (ma. ni. 1.449 ādayo) dhammasenāpatinā bhāsitaṃ, anumānasuttaṃ (ma. ni. 1.181 ādayo) mahāmoggallānattherena, cūḷavedallasuttaṃ (ma. ni. 1.460 ādayo) dhammadinnāya theriyā bhāsitaṃ. Paccekabuddhabhāsitampi buddhabhāsiteyeva saṅgahaṃ gacchati. Aṭṭhakathānissitoti pubbe magadhabhāsāya vuttaṃ dhammasaṅgahāruḷhaṃ aṭṭhakathaṃ sandhāya vadati. Idānipi ‘‘yathāpi dīpiko nāma, nilīyitvā gaṇhate mige’’ti (mi. pa. 6.1.5) evamādikaṃ saṅgahāruḷhaṃ aṭṭhakathāvacanaṃ gahetabbanti vadanti. Pāḷinissitoti ‘‘makkaṭī vajjiputtā cā’’tievamādinā (pārā. 66) pāḷiyaṃyeva āgato. Vivaṭṭūpanissitanti nibbānupanissitaṃ. Vivaṭṭanissitaṃ pana sāmaññato gahetabbanti āha ‘‘kiñcāpī’’tiādi. Therassāti nāgasenattherassa. Maggakathādīni pakaraṇāni. ‘‘Akkharena vāceti, akkharakkhare āpatti pācittiyassā’’ti vattabbe ‘‘akkharāya vāceti, akkharakkharāya āpatti pācittiyassā’’ti pāḷiyaṃ vuttaṃ.
《无碍经》（中部尼 1.57 题释）与《正见经》（中部尼 1.89 题释）、《大维达罗经》（中部尼 1.449 题释）均由法军统帅所说，《推论经》（中部尼 1.181 题释）由长老大马哈摩嘎喇那所说，《小维达罗经》（中部尼 1.460 题释）由长老法灯女说。独觉佛所说的语录亦聚合于佛所说的语录中。《注疏依止》指先前以摩揭陀语记述的法汇集的论释所论述。今亦谓，如同短篇谚语例如『灯虽藏起却数野兽』（中部拔译经 6.1.5）等，皆当被视为此类汇集本身的注疏语言。有谓巴利文《巴利注疏》乃由“犊子王子”等人所译（《释氏要览》 66页）方能得之。所谓“广论依止”，意指依止涅槃之理说。所谓“广论本身”，即通常所取用的法汇集，起首如‘何也’等词。所谓长老者，即长老那伽森长老。有关圣道述说的论述典籍。又说“以文字示说，若有文字相犯则须忏悔”为律藏所述，巴利之文为“以文字示说，若文字相犯则须忏悔”。
§48
48.Anupasampannena saddhiṃ gaṇhantassa anāpattīti anupasampannena saha nisīditvā uddesaṃ gaṇhantassa anāpatti vuttā. Daharabhikkhu nisinno…pe… bhaṇato anāpattīti ettha dvīsupi ṭhitesu nisinnesu vā upasampannassa bhaṇāmīti bhaṇantassa anāpattiyeva. Upacāraṃ muñcitvāti parisapariyantato dvādasahatthaṃ muñcitvā. ‘‘Nisinne vācemī’’ti bhaṇantassapi upacāraṃ muñcitvā nisinnattā anāpatti. Sace pana dūre nisinnampi vācemīti visuṃ sallakkhetvā bhaṇati, āpattiyeva. Eko pādo na āgacchatīti pubbe paguṇoyeva pacchā asarantassa na āgacchati, taṃ ‘‘evaṃ bhaṇāhī’’ti ekato bhaṇantassa anāpatti. Opātetīti saddhiṃ katheti. Sesamettha uttānameva. Anupasampannatā, vuttalakkhaṇadhammaṃ padaso vācanatā, ekato bhaṇanañcāti imānettha tīṇi aṅgāni.
第四十八条：同坐共处者若未犯戒则无过，谓同坐时并席说法者未犯戒。《童比库坐着……说话无过》，此处指双侧均有他人同坐或同学闻法之人说话时虽属说法仍无过失。舍去近行者已舍房舍十二舍后，谓说者虽于坐时弃舍言语无过。若远处坐而言，因声音遍及而犯戒。先前云“一足未来”，即指后面不及，谓不近之处虽开口亦不及前者，故此“如此说者”一方说话则犯戒。谓同坐“合席”，此即协同。谓合席又谓同声同气。三者为同坐法身、语、意之三要素。
Padasodhammasikkhāpadavaṇṇanā niṭṭhitā. · 句句教诵学处解释已毕。
5. Sahaseyyasikkhāpadavaṇṇanā五、共宿学处解释
§49-50
49-50. Pañcame vikūjamānāti nitthunantā. Kākacchamānāti rodantā. Tatridaṃ vatthunidassanaṃ vā. Tena nu kho pātitanti pucchāvasena kathitattā natthi musāvādo. Keci pana ‘‘sandehavasena vacanaṃ musā nāma na hoti, tasmā evaṃ vutta’’nti vadanti. Santikaṃ agantvāti ‘‘yaṃ etesaṃ na kappati, taṃ tesampi na kappatī’’ti adhippāyena agantvā.
第四十九至五十条：“第五者谓发怒”“哭泣者”。此处为物品显现之义。若因疑问而发作则非谎言。但有人言“以疑问为言非谎言，因此所言如是”又谓“不宜前往”，即以断绝法则拒绝前往。“不宜前往”即谓“彼所不宜者亦不应至”。
§51
51.Dirattatirattanti ettha vacanasiliṭṭhatāmattena diratta-ggahaṇaṃ katanti veditabbaṃ. Tirattañhi sahavāse labbhamāne diratte vattabbameva natthīti dirattaggahaṇaṃ visuṃ na yojeti. Tenevāha ‘‘uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaparihāraṃ adāsī’’ti. Nirantaraṃ tirattadassanatthaṃ vā dirattaggahaṇaṃ kataṃ. Kevalañhi tirattanti vutte aññattha vāsena antarikampi tirattaṃ gaṇheyya, dirattavisiṭṭhaṃ pana tirattaṃ vuccamānaṃ tena anantarikameva tirattaṃ dīpeti. Sayanaṃ seyyā, sayanti etthātipi seyyāti āha ‘‘kāyappasāraṇasaṅkhāta’’ntiādi. Tasmāti yasmā ubhayampi pariggahitaṃ, tasmā. Pañcahi chadanehīti iṭṭhakasilāsudhātiṇapaṇṇasaṅkhaātehi pañcahi chadanehi. Vācuggatavasenāti paguṇavasena. Diyaḍḍhahatthubbedho vaḍḍhakīhatthena gahetabbo. Ekūpacāroti vaḷañjanadvārassa ekattaṃ sandhāya vuttaṃ. Satagabbhaṃ vā catussālaṃ ekūpacāraṃ hotīti sambandho.
第五十一条：此处论谓文辞僵滞靡乱之义，谓文辞紊乱而不能妥善持守之理。谓邻舍在一起生活时，若无妥善持守即为乱文，故谓乱文之摄护并不行。佛告：“上师以此而止乱，喻以安稳之法。”为常示现乱文，故称乱文之摄护。谓单一乱文时，若别的住处以不同衣着遮蔽，即可视为世俗归属之法。谓水尺丈负长梁，应以长尺丈负之。谓同一过道而合门遮蔽者为合一摄护。谓一百百穴与四方屋合为一摄护。
Uparimatalena saddhiṃ asambaddhabhittikassāti idaṃ tulāya abbhantare sayitvā puna teneva susirena nikkhamitvā bhittiantarena heṭṭhimatalaṃ pavisituṃ yoggepi uparimatalena asambaddhabhittike senāsane anāpattiyā vuttāya tathā pavisituṃ asakkuṇeyye sambaddhabhittike vattabbameva natthīti dassanatthaṃ vuttaṃ, na pana sambaddhabhittike āpattīti dassanatthaṃ vuttaṃ. Heṭṭhāpāsāde sayitabhikkhussa anāpattīti idampi tādise senāsane heṭṭhimatale sayitasseva āpattippasaṅkā siyāti taṃnivāraṇatthaṃ vuttaṃ, na pana uparimatale sayitassa āpattīti dassanatthaṃ. Nānūpacāreti yattha bahi nisseṇiṃ katvā uparimatalaṃ ārohanti, tādisaṃ sandhāya vuttaṃ. Uparimatalepi ākāsaṅgaṇe nipajjantassa āpattiyā abhāvato ‘‘chadanabbhantare’’ti vuttaṃ.
谓楼上台阶连坐而不妨碍者，若再以绳索并列结缚抵挡，不得进入内室之下层，乃得以绳索结抵挡法，以告此处不可入。即使连坐亦不得妨碍，故谓连坐而无过失。若下层有比库坐，则认为其亦无过错。故谓楼上台阶连坐，连坐之一面阻隔则不可入中，反证故说不宜入内。若楼上台阶缩小而膝盖相碰者无过，所谓上下层梯连坐并非违规。楼上台阶店家皆不相碍之理。谓外侧若有否定通道，楼上台阶则认定无过。称为“遮蔽不间断连坐”，意谓中心室门无阻隔，通向正门不可入也。此时“中心连坐”之义不成立。谓中心室门关闭，外室相通则非真正中心室，室之间亦无过。
Sabhāsaṅkhepenāti sabhākārena. Aḍḍhakuṭṭake senāsaneti ettha ‘‘aḍḍhakuṭṭakaṃ nāma yattha ekaṃ passaṃ muñcitvā tīsu passesu bhittiyo baddhā honti, yattha vā ekasmiṃ passe bhittiṃ uṭṭhāpetvā ubhosu passesu upaḍḍhaṃ upaḍḍhaṃ katvā bhittiyo uṭṭhāpenti, tādisaṃ senāsana’’nti tīsupi gaṇṭhipadesu vuttaṃ. Gaṇṭhipade pana ‘‘aḍḍhakuṭṭaketi chadanaṃ aḍḍhena asampattakuṭṭake’’ti vuttaṃ, tampi no na yuttaṃ. ‘‘Vāḷasaṅghāṭo nāma thambhānaṃ upari vāḷarūpehi katasaṅghāṭo vuccatī’’ti vadanti. Parikkhepassa bahigateti ettha yasmiṃ passe parikkhepo natthi, tatthāpi parikkhepārahappadesato bahigate anāpattiyevāti daṭṭhabbaṃ. Aparicchinnagabbhūpacāreti ettha majjhe vivaṭaṅgaṇavantāsu pamukhamahācatussālāsu yathā ākāsaṅgaṇaṃ anotaritvā pamukheneva gantvā sabbagabbhe pavisituṃ na sakkā hoti, evaṃ ekekagabbhassa dvīsu passesu kuṭṭaṃ nīharitvā kataṃ paricchinnagabbhūpacāraṃ nāma, idaṃ pana tādisaṃ na hotīti ‘‘aparicchinnagabbhūpacāre’’ti vuttaṃ. Sabbagabbhe pavisantīti gabbhūpacārassa aparicchinnattā ākāsaṅgaṇaṃ anotaritvā pamukheneva gantvā taṃ taṃ gabbhaṃ pavisanti. Atha kuto tassa parikkhepoyeva sabbaparicchannattāti vuttanti āha ‘‘gabbhaparikkhepoyeva hissa parikkhepo’’ti. Idañca samantā gabbhabhittiyo sandhāya vuttaṃ. Catussālavasena sanniviṭṭhepi senāsane gabbhapamukhaṃ visuṃ aparikkhittampi samantā ṭhitagabbhabhittīnaṃ vasena parikkhittaṃ nāma hoti.
谓大会通称为“会议”；半墙连坐置处称为“军营”，所谓军营即“一视线内舍弃一墙三墙相连”之处。又“半墙”谓牆非相连，谓屋檐边墙耳。谓爬绕之物称为重围。谓无遮盖处称外空。谓无筏渡处称外地，虽无外地但因无陷阱则无过。谓“断续胎裹摄”是指中心没有隔断，室门不通之地不允许通入，每胎具两个门，开门开两处谓断续胎裹摄。此非连绳胎裹摄，连绳则无。谓每胎全含互通为胎裹摄。谓四个大室环绕军营侧门之胎裹摄称无阻隔军营胎裹摄。
‘‘Nanu ca ‘aparikkhitte pamukhe anāpattī’ti andhakaṭṭhakathāyaṃ avisesena vuttaṃ, tasmā catussālavasena sanniviṭṭhepi senāsane visuṃ aparikkhitte pamukhe anāpattiyevā’’ti yo vadeyya, tassa vādaparimocanatthaṃ idaṃ vuttaṃ ‘‘yaṃ pana…pe… pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vutta’’nti. Idaṃ vuttaṃ hoti – ‘‘aparikkhitte pamukhe anāpattīti yaṃ vuttaṃ, taṃ na catussālavasena sanniviṭṭhā gabbhapāḷiyo sandhāya vuttaṃ, kiñcarahi visuṃ sanniviṭṭhaṃ ekameva gabbhapāḷiṃ sandhāya. Tādisāya hi gabbhapāḷiyā aparikkhitte pamukhe anāpatti, na catussālavasena sanniviṭṭhāyā’’ti. Ekāya ca gabbhapāḷiyā tassa tassa gabbhassa upacāraṃ paricchinditvā antamaso ubhosu passesu khuddakabhittīnaṃ uṭṭhāpanamattenapi pamukhaṃ parikkhittaṃ nāma hoti, catussālavasena sanniviṭṭhāsu pana gabbhapāḷīsu ubhosu passesu gabbhabhittīnaṃ vasenapi pamukhaṃ parikkhittaṃ nāma hoti. Tasmā yaṃ iminā lakkhaṇena parikkhittaṃ pamukhaṃ, tattha āpatti, itarattha anāpattīti idamettha sanniṭṭhānaṃ.
‘‘难道说‘未遮盖处的前面无过失’这一说法，在暗藏经中有特别提出吗？因此即使是在四间厢房的寝处，前面未被遮盖也是不会犯戒的。’’这样说者，为了排解其说，便有这样的话：‘至于单一遮盖的孕囊布置，乃是专门论述的。’所谓这句话，是说‘未遮盖处的前面无过失’这一说法，并非针对四间厢房中孕囊布置论述，而是完全针对一般集中式孕囊布置而说。因为像这样的孕囊布置，其前面未被遮盖是不会犯戒的，不适用于四间厢房中的孕囊布置。通过单一孕囊布置撕开该孕囊的覆盖，顷刻间被称作‘前面被遮盖’，但是在四间厢房中，两个孕囊布置彼此相对，孕囊的覆盖是被遮盖的。因此所谓‘按此特征前面被遮盖’，那里面才有犯戒，而其他地方则不会有犯戒，这就是这里的实际情形。
Idāni ‘‘aparikkhitte pamukhe anāpattī’’ti vatvā tasseva vacanassa adhippāyaṃ pakāsentena yaṃ vuttaṃ ‘‘bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathita’’nti, tassa ayuttatāvibhāvanatthaṃ ‘‘yañca tatthā’’tiādi āraddhaṃ. Bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathitanti hi imassa vacanassa ayamadhippāyo – ‘‘aparikkhitte pamukhe anāpattī’’ti yaṃ vuttaṃ, taṃ vinā vatthuṃ bhūmiyaṃ katagehassa pamukhaṃ sandhāya kathitaṃ. Sace pana uccavatthukaṃ pamukhaṃ hoti, parikkhittasaṅkhyaṃ na gacchatīti. Tenevāha ‘‘dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchatī’’ti. Heṭṭhāpi idameva manasi sannidhāya vuttaṃ ‘‘uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karotī’’ti. Tatthāti andhakaṭṭhakathāyaṃ. Jagatiyā pamāṇaṃ vatvāti ‘‘sace jagatiyā otaritvā bhūmiyaṃ sayito, jagatiyā upari sayitaṃ na passatī’’ti evaṃ jagatiyā ubbedhena pamāṇaṃ vatvā. Ekasālādīsu ujukameva dīghaṃ katvā sannivesito pāsādo ekasālasanniveso. Dvisālasannivesādayopi vuttānusārato veditabbā. Sālappabhedadīpanameva cettha heṭṭhā vuttato viseso.
现在说‘未遮盖处的前面无过失’时，且通过其言辞核心解释，即‘不以土地为前面讲述带盖’。为澄清其不准确性，开始从‘因此那处……’说起。‘不以土地说成居所的前面’这句话的真正核心，是指‘未遮盖处的前面无过失’这一说法，是以无居所、无土地之地称为居所的前面而言。若有较高的居处，则不会涉及遮盖数量。正如说‘有十肘差者，居处数量亦不符’，下面同样针对该意进行阐述：‘即使是有较高之居处，卧于该孕囊之前面亦不会违犯戒律’。这是依据暗藏经注说。所谓居处的尺寸，是说‘若超过土地而卧于上方，则不视为居处’，这是以居处分界理解居处大小。在以一间厢房起始，依长度铺设而成的庭院为内室，一间厢房内室，二间及两间内室等，也应依教义分别审视。此处通过厢房区分而明示差别。
Majjhepākāraṃ karontīti etthāpi parikkhepassa heṭṭhimaparicchedena diyaḍḍhahatthubbedhattā diyaḍḍhahatthaṃ cepi majjhe pākāraṃ karonti, nānūpacārameva hotīti veditabbaṃ. Na hi chiddena gehaṃ ekūpacāraṃ nāma hotīti ettha sace ubbedhena diyaḍḍhahatthabbhantare manussānaṃ sañcārappahonakaṃ chiddaṃ hoti, tampi dvāramevāti ekūpacāraṃ hoti. Kiṃ parikkhepoviddhastoti pamukhassa parikkhepaṃ sandhāya vadati. Sabbattha pañcannaṃyeva chadanānaṃ āgatattā vadati ‘‘pañcannaṃ aññatarena chadanena channā’’ti.
作中间隔断，这是再次针对床边隔断来说，长度约为一丈二尺半，中间作隔断，各有不同的用途，这应当被理解。不可仅凭隔断即称为单一用途之居所，因为若用隔断将家的出入通道断开，亦会使通道成为门口，此时仍称其为单一用途之居所。‘所谓隔断’，是说以覆盖之居所作为划分的理由。一般均认为有五种覆盖的到来，即‘以其中一种覆盖遮盖’。
§53
53. Pāḷiyaṃ ‘‘seyyā nāma sabbacchannā sabbaparicchannā yebhuyyenacchannā yebhuyyenaparicchannā’’ti vadantena yebhuyyenacchannayebhuyyenaparicchannasenāsanaṃ pācittiyassa avasānaṃ viya katvā dassitaṃ, ‘‘upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassā’’ti vadantena ca upaḍḍhacchannaupaḍḍhaparicchannasenāsanaṃ dukkaṭassa ādiṃ katvā dassitaṃ, ubhinnamantarā kena bhavitabbaṃ pācittiyena, udāhu dukkaṭenāti? Lokavajjasikkhāpadasseva anavasesaṃ katvā paññāpanato imassa ca paṇṇattivajjattā yebhuyyenacchannayebhuyyenaparicchannassa upaḍḍhacchannaupaḍḍhaparicchannassa ca antarā pācittiyaṃ anivāritameva, tasmā vinayavinicchaye ca garukeyeva ṭhātabbattā aṭṭhakathāyampi pācittiyameva dassitaṃ. Satta pācittiyānīti pāḷiyaṃ vuttapācittiyaṃ sāmaññato ekattena gahetvā vuttaṃ. Visuṃ pana gayhamāne ‘‘sabbacchanne sabbaparicchanne pācittiyaṃ, yebhuyyenacchanne yebhuyyenaparicchanne pācittiya’’nti aṭṭheva pācittiyāni honti.
53. 有关巴利文‘被覆盖者，即所有被盖、全被围住者，被以某种覆盖、被以某种围绕建造者’等表述，说明以此种覆盖、围绕的寝处，违犯轻戒如及其归属的情况。又说明被覆盖、被围绕的寝处产生轻戒过失起始。各寝处间以何种方式适用轻戒，以善知识戒之善教条为准则，明确指出被以覆盖、围绕所遮蔽及被覆盖、被围绕的寝处、围绕寝处之间的关系轻戒是无法避免的。所以在律藏诠释中，有解释说此为较严重之轻戒。所谓七种轻戒，是依据巴利文格外轻戒分类统一说明的说法。而一般来说，在屋舍中完全‘被盖、被围绕者’为轻戒之所缘，‘被以某种覆盖、被以某种围绕者’亦为轻戒状态。
Senambamaṇḍapavaṇṇaṃ hotīti sīhaḷadīpe kira uccavatthuko sabbacchanno sabbaaparicchanno evaṃnāmako sannipātamaṇḍapo atthi, taṃ sandhāyetaṃ vuttaṃ. Yadi jagatiparikkhepasaṅkhyaṃ gacchati, uccavatthukattā maṇḍapassa sabbaaparicchannatā na yujjatīti āha ‘‘imināpetaṃ veditabba’’ntiādi. Cūḷakacchannādīni cettha evaṃ veditabbāni – yassa catūsu bhāgesu eko channo, sesā acchannā, idaṃ cūḷakacchannaṃ. Yassa tīsu bhāgesu dve channā, eko acchanno, idaṃ yebhuyyenacchannaṃ. Yassa dvīsu bhāgesu eko channo, eko acchanno, idaṃ upaḍḍhacchannaṃ nāma senāsanaṃ. Cūḷakaparicchannādīnipi imināva nayena veditabbāni. Sesaṃ uttānameva. Pācittiyavatthukasenāsanaṃ, tattha tattha anupasampannena saha nipajjanaṃ, catutthadivase sūriyatthaṅgamananti imānettha tīṇi aṅgāni.
关于寝处的描述，即在锡兰存在称为‘被覆盖、被围绕的寝处’的高居住处，这是针对有较高覆盖和全被围绕的寝具所说。正如言‘此处须作此识别’。若涉及居处覆盖数量，则以寝处覆盖者的高度决定是否适合称为完全被围绕。小覆盖等情况，此处亦要依此规则判别：若四分之一处有一覆盖，其余无覆盖，即为小覆盖；若三分之一处有两覆盖、其余一覆盖，即为以某种覆盖；若二分之一处有一覆盖、一覆盖，即为被覆盖寝处（senāsana）。类似的小覆盖和围绕，亦以此规律类比判别。其相余部分与顶端部分相同。寝处轻戒之所在，连同无抚慰者同处，四日后太阳西落之时即为三者之一。
Sahaseyyasikkhāpadavaṇṇanā niṭṭhitā. · 共宿学处解释已毕。
6. Dutiyasahaseyyasikkhāpadavaṇṇanā六、第二共宿学处解释
§55
55. Chaṭṭhe ‘‘paṭhamasikkhāpade ‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’ti vuttattā ‘mātugāmopi anupasampannaggahaṇena gahitoyevā’ti catutthadivase mātugāmena saddhiṃ sayantassa dvīhi sikkhāpadehi dve pācittiyāni hontī’’ti vadanti. Gaṇṭhipadesu pana tīsupi ‘‘imasmiṃ sikkhāpade mātugāmassa visuṃ vuccamānattā paṭhamasikkhāpade ‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’ti purisasseva gahaṇaṃ anucchavika’’nti vuttaṃ, tadeva ca yuttataraṃ.
55. 第六条中说‘初戒中，有言“立比库而无抚慰者为行为不善”’，第四日则有言‘与外女同寝时有两轻戒’。三种戒文中皆称‘于本戒中，因外女目的全然称为立比库而无抚慰者，此谓对人施行夺取行为’，此语更为妥当。
Yañca idha ‘‘paṭhamadivasepīti pi-saddena catutthadivasepīti vuttaṃ hotī’’ti kāraṇaṃ vadanti, tampi akāraṇaṃ pi-saddo sampiṇḍanatthoyevāti niyamābhāvato avadhāraṇatthassa ca sambhavato. Sambhāvane vā pi-saddo daṭṭhabbo. Tena idha paṭhamadivasepi tāva āpatti, dutiyādidivase kimeva vattabbanti imamatthaṃ dīpeti. Sampiṇḍanatthepi pi-sadde gayhamāne imināva sikkhāpadena āpajjitabbāpattiyā aññasmimpi divase āpajjanaṃ dīpeti, na paṭhamasikkhāpadena āpajjitabbāpattiyāti akāraṇameva tanti daṭṭhabbaṃ. ‘‘Matitthī pārājikavatthubhūtāpi anupādinnapakkhe ṭhitattā sahaseyyāpattiṃ na janetī’’ti vadanti. ‘‘Atthaṅgate sūriye mātugāme nipanne bhikkhu nipajjatī’’ti vacanato divā sayantassa sahaseyyāpatti na hotiyevāti daṭṭhabbaṃ. Pācittiyavatthukasenāsanaṃ, tattha mātugāmena saha nipajjanaṃ, sūriyatthaṅgamananti imānettha tīṇi aṅgāni.
对于“因为这里称之为‘第一日’，又说是‘以第四日为起’，此乃原因之说”，说此者认为，原因即便无存在，‘第四日’一词也是为了说明聚合之意，因为规约无显和就理生起的缘故。聚合在这里应当被观察。由此，即使在第一日亦存在犯戒事，第二日以后应如何处理则说明此意。因‘第四日’一词在聚合时以此戒条应受责备的事故，表示在别的某一日亦会有犯戒，非因第一戒条应受责备之事而致，仅因原因而见。谓曰：“即使女子犯如巴拉基戒戒律之事，却因未处于依止方位而不生紧急弃寝。”又有言：“日间有僧人在女村中卧倒，该僧人倒卧并非因白日弃寝。”此乃明显。此当解释为与巴吉帝亚有关，女村同倒，日落意谓太阳下落，此处三者为三种义项。犯巴吉帝亚戒律者之刑罚，因与女村同卧及日落，乃此三种义相也。
Dutiyasahaseyyasikkhāpadavaṇṇanā niṭṭhitā. · 第二共宿学处解释已毕。
7. Dhammadesanāsikkhāpadavaṇṇanā七、说法学处解释
§60-64
60-64. Sattame gharaṃ nayatīti gharaṇī, gharanāyikā. Tenāha ‘‘gharasāminī’’ti. Suṇhāti suṇisā. Na yakkhenātiādīnaṃ ‘‘aññatrā’’ti iminā sambandho. Purisaviggahaṃ gahetvā ṭhitena yakkhena vā petena vā tiracchānena vā saddhiṃ ṭhitāyapi desetuṃ na vaṭṭati. Akkharāya desetīti ettha ‘‘chappañcavācato uttari ‘imaṃ padaṃ bhāsissāmī’ti ekampi akkharaṃ vatvā tiṭṭhati, āpattiyevā’’ti vadanti.
第六十至六十四条中，“第七居室”意为室主、居室所有者，作“室主妇”。因此称为“室主妇”。“听”本为“易听”。“非鬼”等语之“除外”，此为与“非鬼”等意有关。持男性标志者，若为现住的鬼神或饿鬼，即使同处不协合，不宜宣说。所谓“以字宣说”，此表示“以上六十五字中，仅说一句‘我将说此语’，止于一字，便生戒罪”。
§66
66.‘‘Eko gāthāpādoti idaṃ gāthābandhameva sandhāya vuttaṃ, aññattha pana vibhattiantapadameva gahetabba’’nti vadanti. ‘‘Aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vāti imināpi porāṇaṃ saṅgītiāruḷhameva aṭṭhakathādi vutta’’nti vadanti. Aṭṭhakathādipāṭhaṃ ṭhapetvā damiḷādibhāsantarena yathāruci kathetuṃ vaṭṭati. Padasodhamme vuttappabhedoti iminā aññattha anāpattīti dīpeti. Uṭṭhahitvā puna nisīditvāti iriyāpathaparivattananayena nānāiriyāpathenapi anāpattīti dīpeti. Sabbaṃ cepi dīghanikāyaṃ kathetīti yāva na niṭṭhāti, tāva punadivasepi katheti.
第六十六条说：“此为单首偈文，此为偈集所著，非他处，故说此处。谓此偈乃论语、法句、起世故事等文之旧说译，也是古老论书之说。”说“著论书文语时，宜用坦米尔等语言随喜作说。”谓此为节文之正误说，说明别意非罪。谓“站起又坐下”，即是指行为路径之回转，不同行为路径均无罪之义。因为此全部是长部所述，直到结束，则再续后日详说。
Dutiyassa viññūpurisassa aggahaṇaṃ akiriyā. Mātugāmena saddhiṃ ṭhitassa ca viññūpurisassa ca upacāro aniyatesu vuttanayeneva gahetabbo. Sesaṃ uttānameva. Vuttalakkhaṇassa dhammassa channaṃ vācānaṃ upari desanā, vuttalakkhaṇo mātugāmo, iriyāpathapaavattanābhāvo, viññūpurisābhāvo, apañhavissajjanāti imāni panettha pañca aṅgāni.
第二者，智者之受业无为行。与女村同住之现住智者之礼仪，以“不依定”等语之说应为持之，余以上述说法为准。所谓“升起”，藏于此。法相之教义为言说，覆蔽言语之上。法相为女村、行为路径回转之无、有智者之无、摈弃无余等，以上在此为五大成员。
Dhammadesanāsikkhāpadavaṇṇanā niṭṭhitā. · 说法学处解释已毕。
8. Bhūtārocanasikkhāpadavaṇṇanā八、宣说上人法学处解释
§77
77. Aṭṭhame antarāti parinibbānasamayato aññasmiṃ kāle. Atikaḍḍhiyamānenāti ‘‘vadatha, bhante, kiṃ tumhehi adhigata’’nti evaṃ nippīḷiyamānena. Anatikaḍḍhiyamānenapi pucchite vā apucchite vā tathārūpe kāraṇe sati ārocetuṃ vaṭṭatiyeva. Teneva aññatarena daharabhikkhunā upavadito aññataro thero ‘‘āvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito’’ti āha. Therena ca ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti vutto daharabhikkhu ‘‘āma, bhante, sotāpanno aha’’nti avoca. ‘‘Kārako aya’’nti ñatvāpi paṭipattiyā amoghabhāvadassanena samuttejanāya sampahaṃsanāya ca ariyā attānaṃ pakāsentiyeva. Sutapariyattisīlaguṇanti sutaguṇaṃ pariyattiguṇaṃ sīlaguṇañca. Ummattakassa idha avacane kāraṇaṃ vadantena khittacittavedanaṭṭānampi avacane kāraṇaṃ vuttamevāti daṭṭhabbaṃ. Iti-saddena vā ādiatthena khittacittavedanaṭṭe saṅgaṇhāti. Teneva vadati ‘‘cittakkhepassa vā abhāvā’’ti. Diṭṭhisampannānanti maggaphaladiṭṭhiyā samannāgatānaṃ. Ariyānameva hi ummattakādibhāvo natthi. Jhānalābhino pana tasmiṃ sati jhānā parihāyanti, tasmā tesaṃ abhūtārocanapaccayā anāpatti vattabbā, na bhūtārocanapaccayā. Tenevāha ‘‘bhūtārocanapaccayā anāpatti na vattabbā’’ti.
第七七条说：“第八夜中即般涅槃时，在别时。有言非过多，此言：‘尊者，请说汝所证悟。’被此情势压迫。如问或不问，皆当因缘相应以答，应宣说。因一年轻比库所问，长老答曰：‘友，勿作超越正道之努力，如汝已断尘垢。’长老言：‘汝有法界根本正立。’年轻比库答：‘是，尊者，初果阿拉汉。’明知“因果”却以正行，利诱激励，令圣者以光明显现自照。传闻相续即法相，狂者之言为因，所言与情感痛苦因缘无别，由此知也。以“此名”为缘聚情感：“无心为虑。”所谓“断见者”，即以圣道之见受具足者。狂者等现无形，然得禅定时即失禅定，故因无当行处不应生戒罪，非因当行处生戒罪。故言“因当处生戒罪则不应生戒罪”。
Pubbe avuttehīti catutthapārājike avuttehi. Idañca sikkhāpadaṃ paṇṇattiajānanavasena acittakasamuṭṭhānaṃ hoti. Ariyā cettha paṇṇattiṃ jānantā vītikkamaṃ na karonti, puthujjanā pana paṇṇattiṃ jānitvāpi vītikkamaṃ karonti, te ca satthuno āṇāvītikkamacetanāya balavaakusalabhāvato jhānā parihāyantīti daṭṭhabbaṃ, ukkaṭṭhaparicchedena ariyapuggale eva sandhāya ‘‘kusalābyākatacittehi dvicitta’’nti vuttaṃ. Paṇṇattiṃ ajānantā pana jhānalābhī puthujjanā vatthumhi lobhavasena akusalacittenapi na ārocentīti natthi. Idha dukkhavedanāya abhāvato ‘‘dvivedana’’nti imassa anurūpaṃ katvā dvicittanti idaṃ vuttanti evaṃ vā ettha adhippāyo gahetabbo. Sesaṃ uttānameva. Uttarimanussadhammassa bhūtatā, anupasampannassa ārocanaṃ, taṅkhaṇavijānanā, anaññappadesoti imāni panettha cattāri aṅgāni.
所谓“先前所言”，即第四巴拉基戒条。此戒条因五受戒之习俗而生，不起意乱。圣者识彼习俗而不背离，凡夫虽识亦多违背，因其师所示，正行有力故弃禅身。次第论有“于善德明心者有二心”之说。不可识习俗者，为若禅定得入凡夫，以贪婬心不如法发言者众多，不得觉者无。此处因无苦痛感受，成“二感”之理，与此义相应，故言“二心”。或者以此为主要说法。余说同上。人身下劣、未证得道、学究知甚、无他语者，即此四种为其五成员。
Bhūtārocanasikkhāpadavaṇṇanā niṭṭhitā. · 宣说上人法学处解释已毕。
9. Duṭṭhullārocanasikkhāpadavaṇṇanā九、宣说粗恶语学处解释
§78
78. Navame duṭṭhullasaddatthadassanatthanti duṭṭhullasaddassa atthadassanatthaṃ. Atthe hi dassite saddopi ‘‘ayaṃ etesu atthesu vattatī’’ti dassitoyeva hoti. ‘‘Yaṃ yaṃ duṭṭhullasaddena abhidhīyati, taṃ sabbaṃ dassetuṃ pārājikāni vuttānī’’ti ayañhettha adhippāyo. Tatrāyaṃ vicāraṇāti tatra pāḷiyaṃ ayaṃ vicāraṇā, tatra pāḷiaṭṭhakathāsu vā ayaṃ vicāraṇā. Tattha bhaveyyāti tattha kassaci vimati evaṃ bhaveyya. Anupasampannassa duṭṭhullārocane viya dukkaṭena bhavitabbanti āha ‘‘dukkaṭaṃ āpajjatī’’ti. Akkosantopi dukkaṭaṃ āpajjeyyāti omasavādena dukkaṭaṃ āpajjeyya. Adhippāyaṃ ajānantenapi aṭṭhakathācariyānaṃ vacaneyeva ṭhātabbanti dīpanatthaṃ ‘‘aṭṭhakathācariyāva ettha pamāṇa’’nti vuttaṃ. Punapi aṭṭhakathāvacanameva upapattito daḷhaṃ katvā patiṭṭhapento ‘‘imināpi ceta’’ntiādimāha.
第七十八条 “Navame duṭṭhullasaddatthadassanatthanti”者，谓“恶言义显之义”。此处所说“义显”，指所谓“此中义正行于诸义中”。所谓“凡以恶言为表述者”，谓“所说坏语悉为显明诸巴拉基戒”。此为此处最高权威。所谓“此处辨说”者，即是此处巴利原典的此种说明，也就是巴利注疏中的阐释。至于“或有疑惑应如何处”者，即是某人发生疑惑时该如何对待。“不净之音”发露时，正因其为恶行而应当多加斥责，故称“生恶业故”。即使怒斥，也生恶业，用谩骂言语亦生恶业。至于最高法权，不论是否知晓，注疏师所传教义应当遵守，故以强调之，以启发理解，谓“此乃注疏师教诲之准绳”。再次以注疏之语确立此法务立，谓“于此亦应如此”而终。
§80
80. ‘‘Aññatra bhikkhusammutiyā’’ti vuttattā sammuti atthīti gahetabbāti āha ‘‘idha vuttattāyevā’’tiādi.
第八十条 “Aññatra bhikkhusammutiyā”有云，谓“仅依比库合议”。所谓合议之意，必须采信，而说“不外此处已成文说”，以示明确。
§82
82.Ādito pañca sikkhāpadānīti pāṇātipātādīni pañca sikkhāpadāni. ‘‘Sesānīti vikālabhojanādīni pañcā’’ti vadanti. Keci pana ‘‘ādito paṭṭhāya pañca sikkhāpadānīti sukkavissaṭṭhiādīni pañcā’’ti vadanti, taṃ na gahetabbaṃ. Pāṇātipātādīni hi daseva sikkhāpadāni sāmaṇerānaṃ paññattāni. Vuttañhetaṃ –
第八十二条 “Ādito pañca sikkhāpadānīti”者，谓五戒始于杀生等五戒。所谓“其余戒则有腐坏食物等五戒”，众人称之为五戒。然有部分人主张“始于五戒即为净食持戒等五戒”，此主张不应采纳。杀生等五戒是沙玛内拉正式规定之十戒中的前五条。由经文证明——
‘‘Atha kho sāmaṇerānaṃ etadahosi ‘kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ, pāṇātipātā veramaṇī adinnādānā veramaṇī’’tiādi (mahāva. 106).
“于是沙玛内拉便问‘我们所持戒数目几何，应于何处受学？’世尊对此予以示说曰，‘我许可，沙玛内拉正受戒者的十戒，其中于沙玛内拉应受戒者，杀生戒、不偷盗戒等为戒’，由此得知。”
Tesaṃ paññattesuyeva sikkhāpadesu duṭṭhullāduṭṭhullavicāraṇā kātabbā, na ca sukkavissaṭṭhiādīni visuṃ tesaṃ paññattāni atthīti. Atha bhikkhuno duṭṭhullasaṅkhātāni sukkavissaṭṭhiādīni anupasampannassa kiṃ nāma hontīti āha ‘‘sukkavissaṭṭhi…pe… ajjhācāro nāmāti vutta’’nti. Imināpi cetaṃ siddhaṃ ‘‘anupasampannassa sukkavissaṭṭhiādi duṭṭhullaṃ nāma na hotī’’ti. Ajjhācāro nāmāti hi vadanto anupasampannassa sukkavissaṭṭhiādi kevalaṃ ajjhācāro nāma hoti, na pana duṭṭhullo nāma ajjhācāroti dīpeti. ‘‘Ajjhācāro nāmāti ca aṭṭhakathāyaṃ vuttattā akattabbarūpattā ca anupasampannassa sukkavissaṭṭhiādīni daṇḍakammavatthupakkhaṃ bhajanti, tāni ca aññassa anupasampannassa avaṇṇakāmatāya ārocento bhikkhu dukkaṭaṃ āpajjatī’’ti vadanti. Idha pana anupasampannaggahaṇena sāmaṇerasāmaṇerīsikkhamānānaṃ gahaṇaṃ veditabbaṃ. Sesamettha uttānameva. Antimavatthuṃ anajjhāpannassa bhikkhuno savatthuko saṅghādiseso, anupasampannassa ārocanaṃ, bhikkhusammutiyā abhāvoti imāni panettha tīṇi aṅgāni.
就此十戒诸戒中，恶言之相应及恶言之辨应当分析，而非将腐坏持戒等视为无害。有人问比库：腐坏持戒等恶言是否对未得定者具有恶性？答曰：“腐坏持戒等不正行为，称为不善行为。”此亦说明“未得定者持腐坏持戒等恶言，不能称为恶言”。所谓不善行为仅指未得定者之恶行，而不称不善为恶言。注疏指出，未得定者腐坏持戒诸恶言多为巴拉基戒戒罚之对象，对此还说其它未得定者批评恶性的情况，谓比库必生恶业。此处应知，用未得定者之原则管束沙玛内拉、女沙玛内拉、修学尼等。上述说法为综述。最后示例未得定比库违背僧团律条，即违犯此恶行，称无比库合议，此处有三条内容。
Duṭṭhullārocanasikkhāpadavaṇṇanā niṭṭhitā. · 宣说粗恶语学处解释已毕。
10. Pathavīkhaṇanasikkhāpadavaṇṇanā十、掘地学处解释
§84-86
84-86. Dasame ekindriyanti ‘‘kāyindriyaṃ atthī’’ti maññamānā vadanti. Muṭṭhippamāṇāti muṭṭhinā saṅgahetabbappamāṇā. Ettha kiñcāpi yebhuyyapaṃsuṃ appapaṃsuñca pathaviṃ vatvā upaḍḍhapaṃsukā pathavī na vuttā, tathāpi paṇṇattivajjasikkhāpadesu sāvasesapaññattiyāpi sambhavato upaḍḍhapaṃsukāyapi pathaviyā pācittiyamevāti gahetabbaṃ. Keci pana ‘‘sabbacchannādīsu upaḍḍhe dukkaṭassa vuttattā idhāpi dukkaṭaṃ yutta’’nti vadanti, taṃ na yuttaṃ pācittiyavatthukañca anāpattivatthukañca duvidhaṃ pathaviṃ ṭhapetvā aññissā dukkaṭavatthukāya tatiyāya pathaviyā abhāvato. Dveyeva hi pathaviyo vuttā ‘‘jātā ca pathavī ajātā ca pathavī’’ti. Tasmā dvīsu aññatarāya pathaviyā bhavitabbaṃ, vinayavinicchaye ca sampatte garukeyeva ṭhātabbattā na sakkā ettha anāpattiyā bhavituṃ. Sabbacchannādīsu pana upaḍḍhe dukkaṭaṃ yuttaṃ tattha tādisassa dukkaṭavatthuno sabbhāvā.
第八十四至八十六条 第十条所谓“一根身”，谓身体如意念所认为之身。所谓“握紧程度”，即握紧时所至程度。此处未提及泥土或尘埃污染之例，但论述戒律中对铅粉等易被忽略之污秽，也应视为铅粉污染受戒处罚。有些人说“所有被覆盖等处此处亦属恶行”，此说不当，因戒律中区分受罚与免罚事由分别设有二种污秽，第三种污秽因与他污秽不同而缺失。确有两种污秽，称为“已生污秽”与“未生污秽”。故应以某一污秽作为规范，依戒律摘要规定，成立恶业后，不得免罚。各处被覆盖持戒时亦属恶行，若情节符合恶行概念，则必为恶行。
‘‘Pokkharaṇiṃ khaṇā’’ti vadati, vaṭṭatīti ‘‘imasmiṃ okāse’’ti aniyametvā vuttattā vaṭṭati. ‘‘Imaṃ valliṃ khaṇā’’ti vuttepi pathavīkhaṇanaṃ sandhāya pavattavohārattā imināva sikkhāpadena āpatti, na bhūtagāmapātabyatāya. Kuṭehīti ghaṭehi. Tanukakaddamoti udakamissakakaddamo. So ca udakagatikattā vaṭṭati. Omakacātumāsanti ūnacātumāsaṃ. Ovaṭṭhanti devena ovaṭṭhaṃ. Akatapabbhāreti avaḷañjanaṭṭhānadassanatthaṃ vuttaṃ. Tādise hi vammikassa sabbhāvoti. Mūsikukkuraṃ nāma mūsikāhi khaṇitvā bahi katapaṃsurāsi. Eseva nayoti omakacātumāsaovaṭṭhoyeva vaṭṭatīti attho.
“凿池为穴”之说，此谓‘周转’，意指‘在此时机’不循常规说法而称为周转。言‘凿此树枝为穴’时，惟因设置地穴以供通水流通而违犯戒律，而非因破坏土地地面之故。所谓“罐子”（kuṭe）即指器皿。“细波”（tanukakaddamo）指水面因水流湍急而起的旋涡。然因水体流动状，称为周转（vaṭṭati）。“Omakacātumāsa”指三个月余至四个月以下之期。“Ovaṭṭhanti”谓被天神翻转为反转状态。所谓“Akata-pabbhāra”乃指未被蒲团所承托，意指点眼之处无灰尘显示，故而称之。言“按此而言，泥鳅悉为穴居”，泥鳅即老鼠科鱼类，俗称“鼠螺”，它们凿洞并将沙石挪出形成穴道。此即以“omakacātumāsa-ovaṭṭhoya vaṭṭatī”解释周转之义。
Ekadivasampi na vaṭṭatīti ovaṭṭhaekadivasātikkantopi vikopetuṃ na vaṭṭati. ‘‘Heṭṭhābhūmisambandhepi ca gokaṇṭake bhūmito chinditvā uddhaṃ ṭhitattā accuggatamatthakato chinditvā gahetuṃ vaṭṭatī’’ti vadanti. Sakaṭṭhāne atiṭṭhamānaṃ katvā pādehi madditvā chinditvā āloḷitakaddamampi gahetuṃ vaṭṭati. Tatoti tato purāṇasenāsanato. Iṭṭhakaṃ gaṇhāmītiādi suddhacittaṃ sandhāya vuttaṃ. Udakenāti ujukaṃ ākāsatoyeva patanakaudakena. ‘‘Sace pana aññattha paharitvā patitena udakena temitaṃ hoti, vaṭṭatī’’ti vadanti. Uccāletvāti ukkhipitvā. Tena apadesenāti tena lesena.
即使只有一天之内，也不应称为不周转（不允许激起波动）。言“在低地处，如牛圈附近之地，土地被切割成若干片，并向上部分立起，此亦可称为周转”，意指地面经人为干预而断裂并被提升，仍有攫取性变化。所谓车轮处，指代在车辆下停留处，用脚拽行致断裂并搅动水涡并可攫取之状，亦称周转。此皆指从前人类活动经常留下之痕迹。“树枝采取”等言，即以纯洁心地理解为善意。所谓“水”，指直落云间之降水。如若以他物打击沉入水中，亦称为周转。所谓“跳起”即意指物体被抛掷。此为比喻用法。
§87-88
87-88.Avisayattāanāpattīti ettha sacepi nibbāpetuṃ sakkā hoti, paṭhamaṃ suddhacittena dinnattā ‘‘dahatū’’ti sallakkhetvāpi tiṭṭhati, anāpatti. Ovaṭṭhaṃ channanti paṭhamaṃ ovaṭṭhaṃ pacchā channaṃ. Sesaṃ uttānameva. Jātapathavī, pathavīsaññitā, khaṇanakhaṇāpanānaṃ aññataranti imāni panettha tīṇi aṅgāni.
关于第87-88条“无分别之不犯错”，此处谓即便能熄灭（譬如火灭），倘若以纯净心念所示，以“点燃者”之标记即便存在，亦不构成犯戒。“周转”乃是先端被覆盖，旧端仍未被遮蔽，故而被覆盖的部分称为周转，后被遮蔽的部分为覆盖部分，此外还有高耸部分。所谓“生地”和“土地认知”以及“挖掘挖碎”三者为法理上的三部分。
Pathavīkhaṇanasikkhāpadavaṇṇanā niṭṭhitā. · 掘地学处解释已毕。
Niṭṭhito musāvādavaggo paṭhamo. · 妄语品第一已毕。
2. Bhūtagāmavaggo
第二章 土地篇
1. Bhūtagāmasikkhāpadavaṇṇanā1. 有生命村学处解释
§89
89. Senāsanavaggassa paṭhame niggahetuṃ asakkontoti sandhāretuṃ asakkonto. Iminā pana vacanena dārakassa tattha upanītabhāvo tena ca diṭṭhabhāvo vuttoyevāti daṭṭhabbaṃ. Tena hi bhikkhunā taṃ rukkhaṃ chindituṃ āraddhe tattha nibbattā ekā taruṇaputtā devadhītā puttaṃ aṅkenādāya ṭhitā taṃ yāci ‘‘mā me sāmi vimānaṃ chindi, na sakkhissāmi puttakaṃ ādāya anāvāsā vicaritu’’nti. So ‘‘ahaṃ aññattha īdisaṃ rukkhaṃ na labhissāmī’’ti tassā vacanaṃ nādiyi. Sā ‘‘imampi tāva dārakaṃ oloketvā oramissatī’’ti puttaṃ rukkhasākhāya ṭhapesi. So bhikkhu ukkhittaṃ pharasuṃ sandhāretuṃ asakkonto dārakassa bāhaṃ chindi. Evañca sayito vimāne sayito nāma hotīti katvā vuttaṃ ‘‘rukkhaṭṭhakadibbavimāne nipannassā’’ti.
第89条关于军营篇首，谓因不堪忍受而想遗弃，应理解为不堪忍受之意。以上言辞中含有儿童之引导及被带入之意，且言及被见之境状。据此说，一比库曾为斩树而起事时，一位年轻女儿带着孩子跪在树下恳求曰：“主人，请勿砍此神木，我不能拿孩子四处流离。”该比库不应允；女儿遂亲近树枝置于孩子婴肩上，后来该比库未能举起斧头而断其手臂。如此，即谓“于树旁起坐即被称为起居室”。
Rukkhaṭṭhakadibbavimāneti ca sākhaṭṭhakavimānaṃ sandhāya vuttaṃ. Rukkhassa upari nibbattañhi vimānaṃ rukkhapaṭibaddhattā ‘‘rukkhaṭṭhakavimāna’’nti vuccati. Sākhaṭṭhakavimānaṃ pana sabbasākhāsannissitaṃ hutvā tiṭṭhati. Tattha yaṃ rukkhaṭṭhakavimānaṃ hoti, taṃ yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassati. Sākhaṭṭhakavimānaṃ pana sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati, idampi ca vimānaṃ sākhaṭṭhakaṃ, tasmā rukkhe chinne taṃ vimānaṃ sabbaso vinaṭṭhaṃ, teneva sā devatā bhagavato santikā laddhe aññasmiṃ vimāne vasi. Bāhuṃ thanamūleyeva chindīti aṃsena saddhiṃ bāhaṃ chindi. Iminā ca rukkhadevatānaṃ gattāni chijjanti, na cātumahārājikādīnaṃ viya acchejjānīti daṭṭhabbaṃ. Rukkhadhammeti rukkhapakatiyaṃ, rukkhasabhāveti attho. Rukkhānaṃ viya chedanādīsu akuppanañhi rukkhadhammo nāma.
所谓“树枝起居室”，乃指依树枝搭建之屋舍，树枝为其根本，故称“树枝起居室”。树枝分布广泛，屋舍依其分布而成。该屋舍所处范围包括至树根部，不致毁灭树根。然而树枝起居室在枝条生虫处，同样被虫蛀，枝条破坏，屋舍亦破坏，故此亦算为屋舍。因而砍断树枝，则连该屋舍全毁。由此可见，当世尊近侍之天女得居于他处屋舍。手臂仅断于根部，故称断臂之说。由此可见，有树神因而不惹恼四大天王等，树神体孔亦不会被切断。所谓树法，即树之本质，树之体性。树之性质为切断等行为不会激怒树之本性者。
Uppatitanti uppannaṃ. Bhantanti dhāvantaṃ. Vārayeti niggaṇheyya. Idaṃ vuttaṃ hoti – yathā nāma cheko sārathi ativegena dhāvantaṃ rathaṃ niggahetvā yathicchakaṃ peseti, evaṃ yo puggalo uppannaṃ kodhaṃ vāraye niggaṇhituṃ sakkoti, tamahaṃ sārathiṃ brūmi. Itaro pana rājauparājādīnaṃ rathasārathijano rasmiggāho nāma hoti, na uttamasārathīti.
『uppatitanti』者，意为“已生起、已产生”。『uppannaṃ』同义。『bhantanti』指“奔跑”。『dhāvantaṃ』意为“行走迅速”。『vārayeti』是“阻止”。『niggaṇheyya』即“应当禁止、应当遏止”。此处云：譬如车夫驾车疾驰，急速奔驰，若有人阻止并能禁止其行为，此人便是车夫。我等亦当持此理喻：能够禁止刚起的嗔恚（怒气）者，我即称之为车夫。余者譬如国王、大臣等的车夫，因其仅束缚车辕之辫，名为“绳子牵引”，非最佳车夫。
Dutiyagāthāya pana ayamattho – yoti (su. ni. aṭṭha. 1.1) yo yādiso khattiyakulā vā pabbajito brāhmaṇakulā vā pabbajito navo vā majjhimo vā thero vā. Uppatitanti uddhamuddhaṃ patitaṃ, gataṃ pavattanti attho, uppannanti vuttaṃ hoti. Kodhanti ‘‘anatthaṃ me caratīti āghāto jāyatī’’tiādinā (dī. ni. 3.340; a. ni. 9.29) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me na caratī’’tiādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ khāṇukaṇṭakādinā aṭṭhānena saddhiṃ ekūnavīsatiyā āghātavatthūnaṃ aññatarāghātavatthusambhavaṃ āghātaṃ. Visaṭanti vitthataṃ. Sappavisanti sappassa visaṃ. Ivāti opammavacanaṃ. I-kāralopaṃ katvā va-icceva vuttaṃ. Osadhehīti agadehi. Idaṃ vuttaṃ hoti – yathā visatikicchako vejjo sappena daṭṭho sabbaṃ kāyaṃ pharitvā ṭhitaṃ visaṭaṃ sappavisaṃ mūlakhandhatacapattapupphādīnaṃ aññatarehi, nānābhesajjehi payojetvā katehi vā osadhehi khippameva vineyya, evameva yo yathāvuttena āghātavatthunā uppatitaṃ cittasantānaṃ byāpetvā ṭhitaṃ kodhaṃ vinayanupāyesu tadaṅgavinayādīsu yena kenaci upāyena vineti nādhivāseti pajahati vinodeti byantiṃ karoti, so bhikkhu jahāti orapāraṃ. So evaṃ kodhaṃ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṃyojanāni jahātīti. Avisesena hi pāranti tīrassa nāmaṃ, tasmā orāni ca tāni saṃsārasāgarassa pārabhūtāni cāti katvā ‘‘orapāra’’nti vuccati.
关于第二偈文的释义，意指：如是者即那些始于贵族家或婆罗门家出家者，包括新入行、中等行为、长者等。『uppatitanti』意为“上升跌落、去来往返”，作用为“生起”。此处用“已生起”之言。『kodhanti』指发怒，谓言“对我无益”，因心生烦恼。经中以因缘说此“新起怒”，及“对我无益”等转断，有十八种含毒荆棘之烦恼，涉及十九种恶业障碍。详述其因缘。『visaṭanti』意为“散布、扩散”。『sappavisanti sappassa visaṃ』为喻，如毒蛇散布毒液。此为比喻妙语，指去掉第一字，再活动为“va”，犹如药剂之“无毒”命名。此喻说，犹如医师以毒蛇毒解毒，分别以多种药物治疗身体各种毒素，速愈无余。比喻修行者若依止诸妙法，随缘以方便制伏、断除所生的嗔恚，则断其生，弃其著，消其起，令出离一切患难。谓此人已离彼岸，离五蕴烦恼蔽障故。『屿岸』意指渡过苦海彼岸。
Atha vā yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi, so tatiyamaggena sabbaso kodhaṃ vinetvā anāgāmiphale ṭhito bhikkhu jahāti orapāraṃ. Tattha oranti sakattabhāvo. Pāranti parattabhāvo. Oraṃ vā cha ajjhattikāni āyatanāni, pāraṃ cha bāhirāyatanāni. Tathā oraṃ manussaloko, pāraṃ devaloko. Oraṃ kāmadhātu, pāraṃ rūpārūpadhātu. Oraṃ kāmarūpabhavo, pāraṃ arūpabhavo. Oraṃ attabhāvo, pāraṃ attabhāvasukhupakaraṇāni. Evametasmiṃ orapāre catutthamaggena chandarāgaṃ pajahanto ‘‘jahāti orapāra’’nti vuccati. Ettha ca kiñcāpi anāgāmino kāmarāgassa pahīnattā idhattabhāvādīsu chandarāgo eva natthi, apica kho panassa vaṇṇappakāsanatthaṃ sabbametaṃ orapārabhedaṃ saṅgahetvā tattha chandarāgappahānena ‘‘jahāti orapāra’’nti vuttaṃ.
或若有人已生起嗔恚，能如解毒医师去除蛇毒，亦能断除嗔恚，则于第三法境界完全断嗔，成无还果位的长者。所言“渡岸”为渡过彼岸之意。『oranti』者，为自我之境界；『pāranti』者，外境界也。‘oraṃ vā cha’即内部所依住处，‘pāraṃ’为外部所依。一如人间世界为此岸，天界为彼岸；欲界为此岸，色界无色界为彼岸；此岸有情，彼岸离所有相病苦。断除贪爱热心，谓“渡岸”。即使无还者于此界无贪心，但为区分渡岸，仍依贪爱分别，以断离而名“渡岸”。
Idāni tassatthassa vibhāvanatthāya upamaṃ āha ‘‘urago jiṇṇamivattacaṃ purāṇa’’nti. Tattha urena gacchatīti urago, sappassetaṃ adhivacanaṃ. So duvidho kāmarūpī ca akāmarūpī ca. Kāmarūpīpi duvidho jalajo thalajo ca. Jalajo jale eva kāmarūpaṃ labhati, na thale saṅkhapālajātake (jā. 2.17.143 ādayo) saṅkhapālanāgarājā viya. Thalajo thale eva, na jale. So jajjarabhāvena jiṇṇaṃ, cirakālatāya purāṇañcāti saṅkhaṃ gataṃ tacaṃ jahanto catubbidhena jahati sajātiyaṃ ṭhito jigucchanto nissāya thāmenāti. Sajāti nāma sappajāti dīghattabhāvo. Uragā hi pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ cutiyaṃ vissaṭṭhaniddokkamane sajātiyā methunapaṭisevane jiṇṇatacāpanayane cāti. Tasmā yadā tacaṃ jahati, tadā sajātiyaṃyeva ṭhatvā jahati. Sajātiyaṃ ṭhitopi ca jigucchanto jahati. Jigucchanto nāma yadā upaḍḍhaṭṭhāne mutto hoti, upaḍḍhaṭṭhāne amutto olambati, tadā naṃ aṭṭīyanto jahati, evaṃ jigucchantopi ca daṇḍantaraṃ vā mūlantaraṃ vā pāsāṇantaraṃ vā nissāya jahati. Nissāya jahantopi ca thāmaṃ janetvā ussāhaṃ karitvā vīriyena vaṅkaṃ naṅguṭṭhaṃ katvā passasantova phaṇaṃ karitvā jahati. Evaṃ jahitvā yenakāmaṃ pakkamati.
此处为对比喻“蛇之去旧皮”之释说。『urago』即“蛇”，『jiṇṇamivattacaṃ purāṇa』喻为“老旧脱落”。蛇之皮分水栖与陆栖，水栖蛇取水中皮，陆栖蛇取陆地皮。蛇以年轻力壮之己身覆设新皮时，舍弃旧皮，犹如炬火烧掉旧物，生起恶心厌弃依止。此谓“舍旧皮”。虽依旧皮仍起厌弃，待旧皮脱落后完全断除。蛇脱皮须依有架石等支撑，冲力利落。修行者亦如蛇脱皮般舍弃烦恼，但舍弃者经过善巧力量，破除诸及恶心，依善伴随而渐进解脱。
Evameva ayampi bhikkhu orapāraṃ jahitukāmo catubbidhena jahati sajātiyaṃ ṭhito jigucchanto nissāya thāmenāti. Sajāti nāma bhikkhuno ‘‘ariyāya jātiyā jāto’’ti (ma. ni. 2.351) vacanato sīlaṃ. Tenevāha ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23, 192). Evametissaṃ sajātiyaṃ ṭhito bhikkhu taṃ sakattabhāvādibhedaṃ orapāraṃ jiṇṇapurāṇattacamiva taṃ dukkhaṃ janentaṃ tattha tattha ādīnavadassanena jigucchanto kalyāṇamitte nissāya adhimattasammāvāyāmasaṅkhātaṃ thāmaṃ janetvā ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (a. ni. 3.16; 4.37) vuttanayena rattindivaṃ chadhā vibhajitvā ghaṭento vāyamanto urago viya vaṅkaṃ naṅguṭṭhaṃ pallaṅkaṃ ābhujitvā urago viya passasanto ayampi asithilaparakkamatāya vāyamanto uragova phaṇaṃ karitvā ayampi ñāṇavipphāraṃ janetvā uragova tacaṃ orapāraṃ jahati, jahitvā ca urago viya ohitataco yenakāmaṃ pakkamati, ayampi ohitabhāro anupādisesanibbānadhātudisaṃ pakkamatīti.
同样此比喻喻说修行者断除烦恼，舍弃“此岸”诸累，依止良善友伴，勤勇不懈，夜昼修习，静心如蛇卧于床卧处，智慧转变，舍“此岸”烦恼，向“彼岸”净土前行。此处『sajāti』意即“圣者出世”，指具戒律之比库。依律者为了稳固戒法，遵守清净行。据此以“舍此岸”喻断染烦恼，圆成无余涅槃。
§90
90.Bhavantīti iminā viruḷhamūle nīlabhāvaṃ āpajjitvā vaḍḍhamānake taruṇagacche dasseti. Ahuvunti iminā pana vaḍḍhitvā ṭhite mahante rukkhagacchādike dasseti. Bhavantīti imassa vivaraṇaṃ ‘‘jāyanti vaḍḍhantī’’ti, ahuvunti imassa ‘‘jātā vaḍḍhitā’’ti. Rāsīti suddhaṭṭhakadhammasamūho. Bhūtānanti tathāladdhasamaññānaṃ aṭṭhadhammānaṃ. ‘‘Bhūtānaṃ gāmo’’ti vuttepi avayavavinimuttassa samudāyassa abhāvato bhūtasaññitā teyeva tiṇarukkhalatādayo gayhanti. ‘‘Bhūmiyaṃ patiṭṭhahitvā haritabhāvamāpannā rukkhagacchādayo devatāhi pariggayhanti, tasmā bhūtānaṃ nivāsaṭṭhānatāya bhūtānaṃ gāmo’’tipi vadanti. Rukkhādīnanti ādi-saddena osadhigacchalatādayo veditabbā.
『Bhavanti』喻为发芽生长的树干呈青色。『ahuvunti』则比喻树木生长出枝叶等大体外相。此分别用以解释“生起”、“增长”的意义。『rāsi』者，意为“纯净整齐之聚集”，谓五蕴八法等之总称。『bhūtāni』为存在诸法现象，谓实体境界。彼曰“众生之村落”，表示分离、生起与集聚状态之表相。如树木之组成，即由土壤所托，长成葱郁树木。诸天神护佑树木之生长，此谓众生有依此土之住处。由此显明，法之生起与存续，依所缘物之住处生起，成悉仁众相。
Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato chinnepi ruhanato visadisajātikabhāvato catuyoniapariyāpannato ca veditabbā, vuḍḍhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, tattha kasmā bhūtagāmassa chedanādipaccayā pācittiyaṃ vuttanti? Samaṇasāruppato taṃnivāsasattānurakkhaṇato ca. Tenevāha ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi.
难道树木等因缺乏灵识便不具有生命吗？由此可知，缺乏灵识者无论断根、枯死，因生灭清净之故，均难以称为四生道中未了之物。即便烈火烧烧、暴雨冲冲，都不能成为它们生命的因缘。树木等之所以被称为有生命者，是因谨守僧侣似的精严，并非生灵所致。因此方言‘顽愚人类者，树中亦有人命’之类。
§91
91. ‘‘Mūle jāyantī’’tiādīsu attho upari attanā vuccamānappakārena sīhaḷaṭṭhakathāyaṃ vuttoti āha ‘‘evaṃ santepi…pe… na samentī’’ti. Vijāta-saddo idha vi-saddalopaṃ katvā niddiṭṭhoti āha ‘‘vijātānī’’ti. Vijāta-saddo ca ‘‘vijātā itthī’’tiādīsu viya pasūtavacanoti āha ‘‘pasūtānī’’ti. Pasūti ca nāmettha nibbattapaṇṇamūlatāti āha ‘‘nibbattapaṇṇamūlānī’’ti. Iminā imaṃ dīpeti ‘‘nibbattapaṇṇamūlāni bījāni bhūtagāmasaṅkhameva gacchanti, tesu ca vattamāno bījajāta-saddo ruḷhīvasena rukkhādīsupi vattatī’’ti. Purimasmiṃ atthavikappe pana bījehi jātānaṃ rukkhalatādīnaṃyeva bhūtagāmatā vuttā.
第九十一章“根本生起”等语之义，用即所称之方式，在锡兰注疏中论述曰：“虽然如此……仍不相同。”其中“未生”一词，由于含有否定之义，称为“未生”。“未生”亦如“未生母”之类言语，即为“未生成叶根”。由此说：“未生成叶根的种子在众生聚集中发生，且现行时，种子谓之如同树木等自然有的种子。”过去某次释义，亦曾将已生种子的树根等同于众生聚。
Tāni dassentoti tāni bījāni dassento. Mūlabījantiādīsu mūlameva bījaṃ mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo. Tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bījasaddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ, dukkhadukkha’’nti ca yathā. Bījato nibbattena bījaṃ dassitanti kāriyopacārena kāraṇaṃ dassitanti dīpeti.
所谓“它们表明”者，指这些种子所表明的。根与种子，根即是种子，未尽者亦同理。结果种子即是成熟的种子。在因缘交互下，如实的果实生起，称之为“种子”是因其具备稳定果实生起之理。由此根等也通俗称为种子。依此可通达“种子”者指示种子之义，及“种类形态、苦乐”等义理。种子的“未生”，是指种子所显示的因缘，以作原因而表示。
§92
92.Bīje bījasaññīti ettha kāraṇūpacārena kāriyaṃ vuttanti dassento ‘‘tattha yathā’’tiādimāha. Bhūtagāmaparimocanaṃ katvāti bhūtagāmato mocetvā, viyojetvāti attho. Yaṃ bījaṃ bhūtagāmo nāma hotīti bījāni ca tāni jātāni cāti vuttamatthaṃ sandhāya vadati. Tattha yaṃ bījanti yaṃ nibbattapaṇṇamūlaṃ bījaṃ. Tasmiṃ bījeti tasmiṃ bhūtagāmasaññite bīje. Ettha ca bījajāta-saddassa viya ruḷhīvasena rukkhādīsu bīja-saddassapi pavatti veditabbā. Yathārutanti yathāpāḷi.
第九十二章 说种子即为种子所指者，乃因缘关系而言之“为因”“为所作”“为显示”，谓“那里是根本，如果能解除众生结，则称作众生聚。” 若所说种子称为众生聚，且这些种子为已生者。由此讲述中，称种子为“未生叶根种子”，且现行时，种子谓之如同树木等自然所具有的种子。此语真实与巴利合。
Yattha katthacīti mūle agge majjhe vā. Sañcicca ukkhipituṃ na vaṭṭatīti ettha sacepi sarīre laggabhāvaṃ jānantova udakato uṭṭhahati, ‘‘taṃ uddharissāmī’’ti saññāya abhāvato vaṭṭati. Uppāṭitānīti uddhaṭāni. Bījagāme saṅgahaṃ gacchantīti bhūtagāmato parimocitattā vuttaṃ. Anantaka-ggahaṇena sāsapamattikā gahitā. Nāmañhetaṃ tassā sevālajātiyā . Mūlapaṇṇānaṃ asampuṇṇattā ‘‘asampuṇṇabhūtagāmo nāmā’’ti vuttaṃ. Abhūtagāmamūlattāti ettha bhūtagāmo mūlaṃ kāraṇaṃ etassāti bhūtagāmamūlo, bhūtagāmassa vā mūlaṃ kāraṇanti bhūtagāmamūlaṃ. Bījagāmo hi nāma bhūtagāmato sambhavati, bhūtagāmassa ca kāraṇaṃ hoti, ayaṃ pana tādiso na hotīti ‘‘abhūtagāmamūlattā’’ti vuttaṃ. Tatraṭṭhakattā vuttaṃ ‘‘so bījagāmena saṅgahito’’ti. Idañca ‘‘abhūtagāmamūlattā’’ti ettha paṭhamaṃ vuttaatthasambhavato vuttaṃ. Kiñcāpi hi tālanāḷikerādīnaṃ khāṇu uddhaṃ avaḍḍhanato bhūtagāmassa kāraṇaṃ na hoti, tathāpi bhūtagāmasaṅkhyupagatanibbattapaṇṇamūlabījato sambhūtattā bhūtagāmato uppanno nāma hotīti bījagāmena saṅgahaṃ gacchati.
有关“在何处”？谓根可于顶端或中部。虽积聚且欲拔除，然若身体能够受用，水能托举，则应产生“我将救护之”之念而阻止。所谓“崩裂”乃指破裂敞开。因众生聚被解除，故称“解除众生聚”。如种子，土壤和沙泥聚集形成。此处无名，是某类如藤蔓般存在。谓根叶不圆满者称“不圆满众生聚”，因众生聚为根本因，则称为“众生聚根”。“种子聚”名为众生聚根，由众生聚因缘而生，若无此因不生。又言某些如棕榈椰子等其壳虽向上长大，却非众生聚因，但因果种子叶根聚集而生众生聚，此为种子聚集之义。
‘‘Aṅkure harite’’ti vatvā tameva vibhāveti ‘‘nīlapaṇṇavaṇṇe jāte’’ti, nīlapaṇṇassa vaṇṇasadise vaṇṇe jāteti attho. ‘‘Nīlavaṇṇe jāte’’ti vā pāṭho gahetabbo. Amūlakabhūtagāme saṅgahaṃ gacchatīti nāḷikerassa āveṇikaṃ katvā vadati. ‘‘Pānīyaghaṭādīnaṃ bahi sevālo udake aṭṭhitattā bījagāmānulomattā ca dukkaṭavatthū’’ti vadanti. Kaṇṇakampi abbohārikamevāti nīlavaṇṇampi abbohārikameva. Seleyyakaṃ nāma silāya sambhūtā ekā sugandhajāti. ‘‘Rukkhattacaṃ vikopetīti vuttattā rukkhe jātaṃ yaṃ kiñci chattakaṃ rukkhattacaṃ avikopetvā matthakato chinditvā gahetuṃ vaṭṭatī’’ti vadanti. Rukkhato muccitvā tiṭṭhatīti ettha ‘‘yadipi kiñcimattaṃ rukkhe allīnā hutvā tiṭṭhati, rukkhato gayhamāno pana rukkhacchaviṃ na vikopeti, vaṭṭatī’’ti vadanti. Allarukkhato na vaṭṭatīti etthāpi rukkhattacaṃ avikopetvā matthakato tacchetvā gahetuṃ vaṭṭatīti veditabbaṃ. Hatthakukkuccenāti hatthānaṃ asaṃyatabhāvena, hatthacāpallenāti vuttaṃ hoti. Pānīyaṃ na vāsetabbanti idaṃ attano atthāya nāmitaṃ sandhāya vuttaṃ. Kevalaṃ anupasampannassa atthāya nāmite pana pacchā tato labhitvā na vāsetabbanti natthi. ‘‘Yesaṃ rukkhānaṃ sākhā ruhatīti vuttattā yesaṃ sākhā na ruhati, tattha kappiyakaraṇakiccaṃ natthī’’ti vadanti.
谓部分萌芽叶绿者，表明“产生的颜色为蓝绿色”，即以蓝绿色的颜色为寓意。可作“以蓝色生起”一说。说无根众生聚，聚集成群，谓椰子皮割除成筒。谓“如饮水器皿等外用器具置于水边，顺着种子聚之形，且成堆者多为坏器物。”又谓“蓝色如船楫”，蓝色即作桨之类。Seleyyaka命名某种由石头所生，且极其香气之类。谓“因树枝枯萎破裂”，若所生的树枝有遮碍则不破裂而横切，方可采取。放手立于树，此谓“小部分虽留于树枝仍站立不倒，但被树荫遮盖便不中断，生长不弄破”，意谓虽断枝叶仍附着枝干，不可弄断但可采摘。所谓“用象牙无法使之松动”，即用手未用力太猛。谓“不可用水浸泡，此乃利己之义。”仅凭未成就者意图不浸泡，但得之后可浸泡，俗谚无此要求。又说“那些树枝结果”，若枝叶不长，便无制种之义。
§93
93.Pañcahisamaṇakappehīti pañcahi samaṇavohārehi. Kiñcāpi hi bījānaṃ agginā phuṭṭhamattena nakhādīhi vilikhanamattena ca aviruḷhīdhammatā na hoti, tathāpi evaṃ kateyeva samaṇānaṃ kappatīti aggiparijitādayo samaṇavohārā nāma jātā, tasmā tehi samaṇavohārehi karaṇabhūtehi phalaṃ paribhuñjituṃ anujānāmīti adhippāyo. Abījanibbaṭṭabījānipi samaṇānaṃ kappantīti paññattapaṇṇattibhāvato samaṇavohārāicceva saṅkhaṃ gatāni. Atha vā aggiparijitādīnaṃ pañcannaṃ kappiyabhāvatoyeva pañcahi samaṇakappiyabhāvasaṅkhātehi kāraṇehi phalaṃ paribhuñjituṃ anujānāmīti evamettha adhippāyo veditabbo. Aggiparijitantiādīsu ‘‘paricita’’ntipi paṭhanti. Abījaṃ nāma taruṇambaphalādi. Nibbaṭṭabījaṃ nāma ambapanasādi, yaṃ bījaṃ nibbaṭṭetvā visuṃ katvā paribhuñjituṃ sakkā hoti. ‘‘Kappiya’’nti vatvāva kātabbanti yo kappiyaṃ karoti, tena kattabbākārasseva vuttattā bhikkhunā avuttepi kātuṃ vaṭṭatīti na gahetabbaṃ. Puna ‘‘kappiyaṃ kāretabba’’nti kārāpanassa paṭhamameva kathitattā bhikkhunā ‘‘kappiyaṃ karohī’’ti vutteyeva anupasampannena ‘‘kappiya’’nti vatvā aggiparijitādi kātabbanti gahetabbaṃ. ‘‘Kappiyanti vacanaṃ pana yāya kāyaci bhāsāya vattuṃ vaṭṭatī’’ti vadanti. ‘‘Kappiyanti vatvāva kātabba’’nti vacanato paṭhamaṃ ‘‘kappiya’’nti vatvā pacchā aggiādinā phusanādi kātabbanti veditabbaṃ. ‘‘Paṭhamaṃ aggiṃ nikkhipitvā nakhādinā vā vijjhitvā taṃ anuddharitvāva ‘kappiya’nti vattumpi vaṭṭatī’’ti vadanti.
所谓「五种僧运时期」，即五种僧人共同行持的时期。正如种子即使只被火焚烧，或用指甲轻划都不会立即萌发，然而如是，在此五种时期中，僧团仍然延续存在，故称为僧运期。由此，持守这五种僧运行持准则者，被允许享用所获果报。这称为统摄意。即使是未发芽却成熟的种子，也因惯例被包括在这些僧运行持之内。或者是因「火焰围绕」等五种行持期的合适性，所以准许依此五种僧运行持的条件，享用所获果报，此乃应知的统摄意。所说「火焰围绕等」者，即谓「已知」之义。所谓种子乃幼果、果子等；所谓成熟种子者，即已脱离果皮、净化处理，方能被享用的种子。所谓「合适」者，指配合行为的适当性，因此释迦比库虽言「须行合适之事」，却不可违背其规定。再者，「须行合适」之说，首称为对行动对象之说，故比库曾言「应行合适之事」（kappiyaṃ karohī），此呼应且确立「合适」之义。「合适」一语或今用口语表达亦可。又言「先将火拔出，再用指甲挑拨，使之乖离，然后将核剥离，方为‘合适’」，此说堪供参考。
Ekasmiṃ bīje vātiādīsu ‘‘ekaṃyeva kāremīti adhippāye satipi ekābaddhattā sabbaṃ katameva hotī’’ti vadanti. Dāruṃ vijjhatīti ettha ‘‘jānitvāpi vijjhati vā vijjhāpeti vā, vaṭṭatiyevā’’ti vadanti. Bhattasitthe vijjhatīti etthāpi eseva nayo. ‘‘Taṃ vijjhati, na vaṭṭatīti rajjuādīnaṃ bhājanagatikattā’’ti vadanti. Maricapakkādīhi missetvāti ettha bhattasitthasambandhavasena ekābaddhatā veditabbā, na phalānaṃyeva aññamaññaṃ sambandhavasena. Bhindāpetvā kappiyaṃ kārāpetabbanti bījato muttassa kaṭāhassa bhājanagatikattā vuttaṃ.
论及种子等，谓「应仅行一事」为统摄意，重申事物之单一连贯性即成就一切。所谓木材焚烧，意指「即使已知也仍会被点燃或促燃」，此喻示火烧行为之本质。所谓分裂，则因所牵连物之分离不适合。关于胡椒等混合，乃指连贯性之单一，不指诸果相互关联。劝人因种子之难处，不可随意破坏或变更，应保持其所赖连贯性，从此导引合适行为之义。
Nikkhāmetunti taṃ bhikkhuṃ nikkhāmetuṃ. ‘‘Sace etassa anuloma’’nti senāsanarakkhaṇatthāya anuññātampi paṭaggidānādiṃ attanāpi kātuṃ vaṭṭatīti ettakeneva idampi etassa anulomanti evamadhippāyo siyā. Paṭaggidānaṃ parittakaraṇañca attano parassa vā senāsanarakkhaṇatthāya vaṭṭatiyeva. Tasmā sace tassa suttassa etaṃ anulomaṃ siyā, attano na vaṭṭati, aññassa vaṭṭatīti ayaṃ viseso kuto labbhatīti āha ‘‘attano na vaṭṭati…pe… na sakkā laddhu’’nti. Sesamettha uttānameva. Bhūtagāmo, bhūtagāmasaññitā, vikopanaṃ vā vikopāpanaṃ vāti imāni panettha tīṇi aṅgāni.
「出家」即使比库退离世俗之意。若此出家乃合乎军营守卫之便，则即使未获应许，亦可自行出家；论此，所谓「随顺」即谓此类刻意同意之行为。誓约等诸仪轨，既为自身或他人军营守护所必需，亦可成事。故若此誓约合乎其义，自己不可违犯而他人得行，谓其特殊情况不可得也。对此，云「此乃自我不应，故不可得」乃为结论。诸所谓往来往利名目，乃指其三项内容，皆因而生。
Bhūtagāmasikkhāpadavaṇṇanā niṭṭhitā. · 有生命村学处解释已毕。
2. Aññavādakasikkhāpadavaṇṇanā2. 异语学处解释
§94-98
94-98. Dutiye aññaṃ vacananti yaṃ codakena cuditakassa dosavibhāvanavacanaṃ vuttaṃ, taṃ tato aññeneva vacanena paṭicarati. Atha vā aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicaratīti evamettha attho veditabbo, yaṃ codakena cuditakassa dosavibhāvanakāraṇaṃ vuttaṃ, tato aññena codanāya amūlakabhāvadīpakena kāraṇena paṭicaratīti vuttaṃ hoti. Paṭicaratīti ca paṭicchādanavasena carati, pavattatīti attho. Paṭicchādanattho eva vā carati-saddo anekatthattā dhātūnaṃ. Tenāha ‘‘paṭicchādetī’’ti. Ko āpannotiādinā pāḷiyaṃ codanaṃ avissajjetvā vikkhepāpajjanavasena aññena aññaṃ paṭicaraṇaṃ dassitaṃ. Aparampi pana codanaṃ vissajjetvā bahiddhā kathāapanāmavasena pavattaṃ pāḷimuttakaṃ aññenaññaṃ paṭicaraṇaṃ veditabbaṃ. ‘‘Itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte ‘‘tato rājagahaṃ gatomhī’’ti vatvā ‘‘rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosī’’ti vutte ‘‘tattha me sūkaramaṃsaṃ laddha’’ntiādīni vatvāva kathaṃ bahiddhā vikkhipantopi hi ‘‘aññenaññaṃ paṭicarati’’cceva saṅkhaṃ gacchati.
第94至98节，谓「次者以他言」者，即指最初指责者与再次指责者之间因怒责分缘所起的言语往还。或者彼此互相应对，谓此乃因彼此之因果而相应。此中所云「应答」含遮掩义，亦即运行之意。此词多义，故云「遮掩」。何谓「使扬起」等，都包含因相连转变之耳。又谓「引起」之语，弃之而由他人背后散播，谓牵连诸语为他人往来之义。譬如「有此名之过错」之问，及应对中往返，甚至说「不问此地而问彼地」，表现各处往来，显其背后牵连之理。
Yadetaṃ aññena aññaṃ paṭicaraṇavasena pavattavacanaṃ, tadeva pucchitamatthaṃ ṭhapetvā aññaṃ vadatīti aññavādakanti āha ‘‘aññenaññaṃ paṭicaraṇassetaṃ nāma’’nti. Tuṇhībhūtassetaṃ nāmanti tuṇhībhāvassetaṃ nāmaṃ, ayameva vā pāṭho. Aññavādakaṃ āropetūti aññavādakakammaṃ āropetu, aññavādakattaṃ vā idāni kariyamānena kammena āropetūti attho. Vihesakaṃ āropetūti etthāpi vihesakakammaṃ vihesakabhāvaṃ vā āropetūti evamattho daṭṭhabbo.
此谓彼此互相应答之言语，若立其作为问答之意义，则谓彼此言谈为 վեր [Pali: aññena aññaṃ paṭicaraṇa]，此谓相依之辩。此谓相依辩者，犹言相互言说。此谓「相依辩行为」与「相依辩性质」由今所作行为所引。谓以破坏之意加以指责，乃是谓加以破坏性质的作用，此理亦可见。
Anāropite aññavādake vuttadukkaṭaṃ pāḷiyaṃ āgataaññenaññaṃpaṭicaraṇavasena yujjati . Aṭṭhakathāyaṃ āgatena pana pāḷimuttakaaññenaññaṃpaṭicaraṇavasena anāropite aññavādake musāvādena pācittiyaṃ, āropite imināva pācittiyanti veditabbaṃ. Keci pana ‘‘āropite aññavādake musāvādena iminā ca pācittiyadvayaṃ hotī’’ti vadanti, taṃ vīmaṃsitvā gahetabbaṃ. Yā sā ādikammikassa anāpatti vuttā, sāpi pāḷiyaṃ āgataaññenaññaṃpaṭicaraṇavasena vuttāti daṭṭhabbā, iminā sikkhāpadena anāpattidassanatthaṃ vā. Sesaṃ uttānameva. Dhammakammena āropitatā, āpattiyā vā vatthunā vā anuyuñjiyamānatā, chādetukāmatāya aññenaññaṃ paṭicaraṇaṃ vā tuṇhībhāvo vāti imāni panettha tīṇi aṅgāni.
未受指责者，即无造作相互指责之恶语行；而阿毗达摩所载⸺与《注疏》所举无疑，是指未受指控者，以谎言作相互指责，犯戒为巴吉帝亚戒；加责者亦以此犯戒，应知有此。亦有人云「加责者与未加责者均因谎语犯二戒」，但此说审查应斟酌。初犯者称未受罪，具巴利语所载相互指责之义。由此戒法观照，显示因果理，故此相互言辞行为与无为性息息相关。
Aññavādakasikkhāpadavaṇṇanā niṭṭhitā. · 异语学处解释已毕。
3. Ujjhāpanakasikkhāpadavaṇṇanā3. 诽谤学处解释
§103
103. Tatiye dhātupāṭhe jhe-saddo cintāyaṃ paṭhitoti āha ‘‘lāmakato vā cintāpentī’’tiādi. Ayameva ca anekatthattā dhātūnaṃ olokanatthopi hotīti daṭṭhabbaṃ. ‘‘Akkharāya vācetī’’tiādīsu (pāci. 46) viya ‘‘chandāyā’’ti liṅgavipallāsavasena vuttanti āha ‘‘chandenā’’ti.
第三品中关于地的章节，提到音节「jhe」的含义时说：「或忧虑，或忧愁持续思惟。」此类表达反复存在，显示对多种地的观察亦有此意味，实不可忽视。此外，如经中“用字母言说”之类的句子（如巴利文第46节），因语尾变异而被解说为「用渴望」一词。
§105
105.Yena vacanenāti yena ‘‘chandāya itthannāmo idaṃ nāma karotī’’tiādivacanena. Yena ca khiyyantīti yena ‘‘chandāya itthannāmo’’tiādivacanena tattha tattha bhikkhūnaṃ savanūpacāre ṭhatvā avaṇṇaṃ pakāsenti.
105.「用何言」者，指用诸如『用渴望』等词句。又，所谓的「反复」是指比库们在听闻时反复诵念，逐处标示出「用渴望」此女性名词的表达。
§106
106.Aññaṃ anupasampannaṃ ujjhāpetīti aññena anupasampannena ujjhāpeti. Tassa vā taṃ santike khiyyatīti tassa anupasampannassa santike taṃ saṅghena sammataṃ upasampannaṃ khiyyati, avaṇṇaṃ vadanto vā pakāseti. Anupasampannaṃ saṅghena sammatanti ettha sammatapubbo sammatoti vutto. Tenāha ‘‘kiñcāpī’’tiādi. Yasmā ujjhāpanaṃ khiyyanañca musāvādavaseneva pavattaṃ, tasmā ādikammikassa anāpattīti pācittiyaṭṭhāne dukkaṭaṭṭhāne ca imināva anāpattidassanatthaṃ vuttanti gahetabbaṃ. Evañca katvā ujjhāpentassa khiyyantassa ca ekakkhaṇe dve dve āpattiyo hontīti āpannaṃ. Atha vā īdisaṃ sikkhāpadaṃ musāvādato paṭhamaṃ paññattanti gahetabbaṃ. Sesamettha uttānameva. Dhammakammena sammatatā, upasampannatā, agatigamanābhāvo , tassa avaṇṇakāmatā, yassa santike vadati, tassa upasampannatā, ujjhāpanaṃ vā khiyyanaṃ vāti imāni panettha cha aṅgāni.
106.「以他者未受戒率领」者，意指被他者在未受戒情形下引领对方。又称「其近人被斥逐」，指被认为未受戒者邻近，僧团为其承认受戒戒额，即依法应述其不净，并陈述之。这里说未受戒者得由僧团认可受戒之事，称为已受戒前身。以此说明「无论何事起，用诳言导引」同样发生，故教制中为该初犯者未受戒立法，不得回避本则。如是而言，若有人以诳语引导致对方受戒违犯戒律，即见罪责。由此形成之单一犯二罪。此戒名首列于不善法中。此处仅讲述教典中受戒之合法性、被认可的受戒以及由此产生的诉述与保护的六个方面内容。
Ujjhāpanakasikkhāpadavaṇṇanā niṭṭhitā. · 使人讥嫌学处的解释完毕。
4. Paṭhamasenāsanasikkhāpadavaṇṇanā4. 第一坐卧处学处的解释
§108-110
108-110. Catutthe himavassenāti himameva vuttaṃ. Apaññāteti appatīte, appasiddheti attho. ‘‘Maṇḍape vā rukkhamūle vāti vacanato vivaṭaṅgaṇepi nikkhipituṃ vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Gocarappasutāti gocaraṭṭhānaṃ paṭipannā. ‘‘Aṭṭha māse’’ti iminā vassānaṃ cātumāsaṃ cepi devo na vassati, paṭikkhittamevāti āha ‘‘aṭṭha māseti vacanato…pe… nikkhipituṃ na vaṭṭatiyevā’’ti. Tattha cattāro māseti vassānassa cattāro māse. Avassikasaṅketeti iminā anuññātepi aṭṭha māse yattha hemante devo vassati, tattha aparepi cattāro māsā paṭikkhittāti āha ‘‘avassikasaṅketeti vacanato’’tiādi. Iminā imaṃ dīpeti ‘‘yasmiṃ dese hemante devo vassati, tattha aṭṭha māse paṭikkhipitvā cattāro māsā anuññātā. Yattha pana vassāneyeva vassati, tattha cattāro māse paṭikkhipitvā aṭṭha māsā anuññātā’’ti.
108-110.第四品中「冬季雨季说」，本意为「冬季时正说」。所谓未知者，意谓不明。所谓未成就者，意谓未成型。云：「须在廊中或树根下避雨」，此说在三处节句出现。又所谓「可居旷野」者，即牧场所在。此中「八个月」者，指雨季长度所定之四个月；神明不降雨，是言八个月中忽略雨落故意为不雨。续曰「八个月」节句下云「不可置物于树枝上」，意谓不可将衣物挂于枝下受雨淋。此处雨季指四个月制雨季。所谓冬令雨划分，即据「冬季时神降雨」，一地的八个月雨季被四个月雨季所补。又谓八个月指示为冬季神降雨期。按此理，正中地带冬季雨时，至少应将八个月雨季划入。故雨季时分雨具及衣物等不宜在廊顶、树根处挂置；冬季时则可以此处遮蔽。又有地方冬季雨时廊棚不遮雨，但冬季时雨具可用。尚有不合时云遮盖之地，寒鸦栖息树根等处乃至有时无可遮避，此为审定结论。
Imināva nayena majjhimapadese yattha hemante himavassaṃ vassati, tatthāpi aṭṭheva māsā paṭikkhittāti veditabbā. Tasmā vassānakāle pakatiajjhokāse ovassakamaṇḍape rukkhamūle ca santharituṃ na vaṭṭati, hemantakāle pakatiajjhokāse ovassakamaṇḍapādīsupi vaṭṭati. Tañca kho yattha himavassena senāsanaṃ na temati, gimhakālepi pakatiajjhokāsādīsu vaṭṭatiyeva, tañca kho akālameghādassane, kākādīnaṃ nibaddhavāsarukkhamūle pana kadācipi na vaṭṭatīti evamettha vinicchayo veditabbo.
再按上文指出特定意旨，世尊首传之戒律中未说普遍不适宜防雨之事。故《结集注》中云：「凡不能遮避者悉为无效」。又言虽特定场所可防雨，但仍不在戒律详录范围中，应视为非全面禁令。就戒律估计此处的确有不成文习惯，称为「唯一不成文条款」，反映教学分类上之规定。
Imañca pana atthavisesaṃ gahetvā bhagavatā paṭhamameva sikkhāpadaṃ paññattanti visuṃ anupaññatti na vuttā. Teneva hi mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) vuttaṃ ‘‘iti yattha ca yadā ca santharituṃ na vaṭṭati, taṃ sabbamidha ajjhokāsasaṅkhameva gata’’nti. Atha vā avisesena ajjhokāse santharaṇasantharāpanāni paṭikkhipitvā ‘‘īdise kāle īdise ca padese ṭhapethā’’ti anujānanamatteneva alanti na sikkhāpade visuṃ anupaññatti uddhaṭāti veditabbā. Parivāre (pari. 65-67) pana imasseva sikkhāpadassa anurūpavasena paññattattā ‘‘ekā anupaññattī’’ti vuttaṃ.
然而，世尊已把握此殊胜之义，于最初即制定学处，故不另述补充制。正因如此，《摩德伽注疏》（《疑惑度脱》注疏·第一住处学处释）中说：『凡在何处、何时不应铺陈者，彼一切于此皆归入露天之列。』又或者，既已概括禁止在露天铺陈与令他铺陈，而以『于如此时节、如此处所方可安置』之开许便已足够，不应理解为于学处中另有单独补充制提出。然而《附随》（《附随》65-67）中，因系依此学处之相应义而制，故说『有一补充制』。
Navavāyimo sīghaṃ na nassatīti āha ‘‘navavāyimo vā’’ti. Onaddhakoti cammena onaddho. Ukkaṭṭhaabbhokāsikoti idaṃ tassa parivitakkadassanamattaṃ, ukkaṭṭhaabbhokāsikassa pana cīvarakuṭi na vaṭṭatīti natthi. Kāyānugatikattāti bhikkhuno tattheva sannihitabhāvaṃ sandhāya vuttaṃ. Iminā ca tasmiṃyeva kāle anāpatti vuttā, cīvarakuṭito nikkhamitvā pana aññattha gacchantassa piṇḍāya pavisantassapi āpattiyeva. ‘‘Yasmā pana dāyakehi dānakāleyeva sahassagghanakampi kambalaṃ ‘pādapuñchaniṃ katvā paribhuñjathā’ti dinnaṃ tatheva paribhuñjituṃ vaṭṭati, tasmā ‘imaṃ mañcapīṭhādisenāsanaṃ abbhokāsepi yathāsukhaṃ paribhuñjathā’ti dāyakehi dinnaṃ ce, sabbasmimpi kāle abbhokāse nikkhipituṃ vaṭṭatī’’ti vadanti. Pesetvā gantabbanti ettha ‘‘yo bhikkhu imaṃ ṭhānaṃ āgantvā vasati, tassa dethā’’ti vatvā pesetabbaṃ.
“新离者很快不会损坏”这句话表示“新离者是这样的”。“Onaddha”意为被束缚的。“Ukkaṭṭhaabbhokāsikoti”表示这只是他的思想所见，意指“未受遮挡、无遮拦”的状态，但实际上并没有覆盖袈裟的小屋。所谓“身随性”指的是比库在此地亲身存在的状态而说的。由此也说明，在此时此地说是没有过失的，虽然是离开袈裟小屋去别处行乞的，也同样算不违犯戒律。“因为布施者在施舍的时候，即使用针线缝合毯子包裹下部也应当随意使用。因此，若布施者赐予的睡席等栖息处，也可在无遮拦处自由使用，无论何时何地皆可。”因此经说“派遣去吧”，意思是“受此住所来住的比库，他的命终就在此”。
Valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvāti iminā ca gimhānepi meghe uṭṭhite mañcapīṭhādiṃ yaṃkiñci senāsanaṃ ajjhokāse nikkhipituṃ na vaṭṭatīti dīpitanti veditabbaṃ. ‘‘Pādaṭṭhānābhimukhāti nisīdantānaṃ pādapatanaṭṭhānābhimukha’’nti keci. ‘‘Sammajjantassa pādaṭṭhānābhimukha’’nti apare. ‘‘Bahi vālukāya agamananimittaṃ pādaṭṭhānābhimukhā vālikā haritabbāti vutta’’nti eke . Kacavaraṃ hatthehi gahetvā bahi chaṭṭetabbanti iminā kacavaraṃ chaḍḍessāmīti vālikā na chaḍḍetabbāti dīpeti.
“雨季期间不能停留”的标记，指的是在有暴雨的房舍之中，也不能将床铺等休息处放在无遮拦的地方，这是明示必须服从的戒律。有些人说“面向脚踩的方向”是指坐着者的脚所踏的地方朝向；另一些则说应为“身正直时面向脚踏处”；还有人说“用外沙作为界限，用脚踏处即为面向那个界限”，并主张应用手握住睡席从外侧搬开，不可让外沙移入睡席之中。
§111
111.Anto saṃveṭhetvā baddhanti erakapattādīhi veṇiṃ katvā tāya veṇiyā ubhosu passesu vitthataṭṭhānesu bahuṃ veṭhetvā tato paṭṭhāya yāva majjhaṭṭhānaṃ, tāva anto ākaḍḍhanavasena veṭhetvā majjhe saṅkhipitvā tiriyaṃ tattha tattha bandhitvā kataṃ. Kappaṃ labhitvāti gacchāti vuttavacanena kappaṃ labhitvā. Therassa hi āṇattiyā gacchantassa anāpatti. Purimanayenevāti ‘‘nisīditvā sayaṃ gacchanto’’tiādinā pubbe vuttanayeneva. Aññattha gacchatīti taṃ maggaṃ atikkamitvā aññattha gacchati. Leḍḍupātupacārato bahi ṭhitattā ‘‘pāduddhārena kāretabbo’’ti vuttaṃ, aññattha gacchantassa paṭhamapāduddhāre dukkaṭaṃ, dutiyapāduddhāre pācittiyanti attho. Pākatikaṃ akatvāti appaṭisāmetvā. Antarasannipāteti antarantarā sannipāte.
111.把内层缠绕起来并用绳子绑扎，截断用一条绳以便观察，用此绳子在两端和中段绑扎多处，然后把内层收紧，集中在中间，并在各处横向绑缚完毕。所谓“获得回程”，是指根据所说的话去往所需住所的行为。对于长老，彼等来去自由无过失。所谓先前进入，即是先前坐着后自己前往。所谓他处去者，是指超出此路徑而去他处。关于用足部实施强制的规定，外部站立者必须以脚举动来进行，对他处走动者，第一次用脚制止属恶行，第二次则需忏悔的含义。所谓未达成的割舍，是指放松禁戒。所谓多次集合，是指多次相继聚集。
Āvāsikānaṃyeva palibodhoti ettha āgantukehi āgantvā kiñci avatvā tattha nisinnepi āvāsikānaṃyeva palibodhoti adhippāyo. Mahāpaccarivāde pana ‘‘aññesu āgantvā nisinnesū’’ti idaṃ amhākanti vatvā vā avatvā vā nisinnesūti adhippāyo. Mahāaṭṭhakathāvāde ‘‘āpattī’’ti pācittiyameva vuttaṃ. Mahāpaccariyaṃ pana santharaṇasantharāpane sati pācittiyena bhavitabbanti anāṇattiyā paññattattā dukkaṭaṃ vuttaṃ. ‘‘Idaṃ ussārakassa, idaṃ dhammakathikassā’’ti visuṃ paññattattā anāṇattiyā paññattepi pācittiyeneva bhavitabbanti adhippāyena ‘‘tasmiṃ āgantvā nisinne tassa palibodho’’ti vuttaṃ. Keci pana vadanti ‘‘anāṇattiyā paññattepi dhammakathikassa anuṭṭhāpanīyattā pācittiyena bhavitabbaṃ, āgantukassa pana pacchā āgatehi vuḍḍhatarehi uṭṭhāpetabbattā dukkaṭaṃ vutta’’nti.
对于同住者的规劝，指的是接到来访之人抵达后，无论是否坐下，都应给予同住者的规劝。大经中再三强调‘‘对入来的非同住者于坐下时应给予规劝’’。大注释中说“过失”即为需要忏悔的行为。大经中说在清除障碍时必须忏悔，否则因为不达成明确规定会有恶业。这表明“此是朗诵者，亦是法师”的规定，虽然不明确，但依规仍需要忏悔。有人则说，“即使是依不明确规定，法师进行法的宣说也应忏悔，来访者若随后被年长者规劝起立，则属恶行”，此为他们的说法。
§112
112.Bhūmiyaṃ attharitabbāti cimilikāya sati tassā upari, asati suddhabhūmiyaṃ attharitabbā. Sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabboti iminā –
112.关于应当铺设在地面的规定，指的是必须铺设在有孔洞的席子之上，若无则必须在清洁的地面上铺设。狮皮等供养品也应放置于方便携带及保护的位置，这是舍弃的明示义。这里指出，
‘‘Na , bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 255) –
“不，当持有大皮衣而非狮皮、虎皮、豹皮的人，如果持着此类皮衣，会有不善果报”，这是在大经（mahāva. 255）中的阐述。
Evaṃ vuttāya khandhakapāḷiyā adhippāyaṃ vibhāveti. Idaṃ vuttaṃ hoti – ‘‘antopi mañce paññattāni honti, bahipi mañce paññattāni hontī’’ti imasmiṃ vatthusmiṃ sikkhāpadassa paññattattā mañcapīṭhesu attharitvā paribhogoyeva paṭikkhitto, bhūmattharaṇavasena paribhogo pana appaṭikkhittoti. Yadi evaṃ ‘‘pariharaṇeyeva paṭikkhepo’’ti idaṃ kasmā vuttanti? Yathā ‘‘anujānāmi, bhikkhave, sabbaṃ pāsādaparibhoga’’nti (cūḷava. 320) vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭati, evamidaṃ bhūmattharaṇavasena paribhuñjiyamānampi attano santakaṃ katvā taṃ taṃ vihāraṃ haritvā paribhuñjituṃ na vaṭṭatīti dassanatthaṃ ‘‘pariharaṇeyeva paṭikkhepo veditabbo’’ti vuttaṃ. Dārumayapīṭhanti phalakamayameva pīṭhaṃ vuttaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ. Ajjhokāse rajanaṃ pacitvā…pe… paṭisāmetabbanti ettha theve asati rajanakamme niṭṭhite paṭisāmetabbaṃ.
于是讲说完成后，关于比库律藏篇章逐一详论。此语中谓：“床榻虽有多种形式，众多床榻亦有其种类。”此处论及戒律规定的床榻，其床垫分为具规格者及未具规格者，谓以方便住宿为标准，前者床基略微齐整，而使用上虽不完全规范但仍容忍；假如言“仅着眼于保持住宿条件而废弃”，何以称之？如《小部》三二零经中所言：“我准许大家使用满是金罐等珍宝的寝榻。”此句意在告诫众人对寝榻的使用须受宿舍规约之限，如同允许仅供自用，不能擅自占为己有。床榻被比作木制平台与板子，下有支脚，用以提升住宿舒适。床足部置于下方，须清理污秽，未清洁者当清扫。清扫亦须遵守规定时令，三时之中不可放任污垢久留，应及时清理。此段示意床榻与住宿之合理使用及维护秩序的重要。
§113
113.‘‘Bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hotīti vuttattā alajjiṃ āpucchitvā gantuṃ na vaṭṭatī’’ti vadanti. Otāpento gacchatīti ettha ‘‘kiñcāpi ‘ettakaṃ dūraṃ gantabba’nti paricchedo natthi, tathāpi leḍḍupātaṃ atikkamma nātidūraṃ gantabba’’nti vadanti. Sesamettha uttānameva. Mañcādīnaṃ saṅghikatā, vuttalakkhaṇe dese santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, leḍḍupātātikkamoti imāni panettha pañca aṅgāni.
一一三则云：“无论比库、沙玛内拉或庵摩居士，若无廉耻心，则不可进入精舍。”对此多有质疑者，答曰：“虽然无明确规定行路距离，但超越井边不得远行。”意思是若越过可称井沿的近距离地带则不可远行。到此，针对床榻及相关规定，归纳为五要素，即比库聚集、规条所在地、安防、缺乏危险及不得超过限定的界限。
Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) pana anāpucchaṃ vā gaccheyyāti ettha ‘‘yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, tathārūpaṃ anāpucchitvā taṃ senāsanaṃ tassa aniyyātetvā nirapekkho gacchati, thāmamajjhimassa purisassa leḍḍupātaṃ atikkameyya, ekena pādena leḍḍupātātikkame dukkaṭaṃ, dutiyapādātikkame pācittiya’’nti vatvā aṅgesupi nirapekkhatāya saddhiṃ cha aṅgāni vuttāni. Pāḷiyaṃ pana aṭṭhakathāyañca ‘‘nirapekkho gacchatī’’ti ayaṃ viseso na dissati. ‘‘Otāpento gacchatī’’ti ca otāpanavisaye eva sāpekkhagamane anāpatti vuttā. Yadi aññatthāpi sāpekkhagamane anāpatti siyā, ‘‘anāpatti sāpekkho gacchatī’’ti avisesena vattabbaṃ bhaveyya, tasmā vīmaṃsitvā yuttataraṃ gahetabbanti.
佛教律藏注释书（第一章疑义篇、第一节床榻教戒注）中载：“若比库、沙玛内拉或庵摩居士无廉耻心，似乎自己明白，却未按戒律之规定询问所在睡榻，且随意入入宿舍且不关心，超过了熟人步至的井沿界限，以一脚踏出井沿属犯戒，以两脚超界则为巴吉帝亚罪。”但巴利文原注释中未见“随心进入”之语，唯关于忏悔罪赦记载。“虽无具体规定，不应经常进入超过限度地方。”若他处也作相似忏悔，则须以特殊条款表明，故应细审此律条，采取更适当理解方佳。
Paṭhamasenāsanasikkhāpadavaṇṇanā niṭṭhitā. · 第一坐卧处学处的解释完毕。
5. Dutiyasenāsanasikkhāpadavaṇṇanā5. 第二坐卧处学处的解释
§116
116. Dutiyasenāsanasikkhāpade ettakameva vuttanti aṭṭhakathāsu vuttaṃ. ‘‘Idañca aṭṭhakathāsu tathāvuttabhāvadassanatthaṃ vuttaṃ, aññampi tādisaṃ mañcapīṭhesu attharitaṃ paccattharaṇamevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mātikāṭṭhakathāyaṃ pana ‘‘paccattharaṇaṃ nāma pāvāro kojavoti ettakamevā’’ti niyametvā vuttaṃ, tasmā gaṇṭhipadesu vuttaṃ iminā na sameti, vīmaṃsitvā gahetabbaṃ. Senāsanatoti sabbapacchimasenāsanato. Yo kocīti tassa ñātako vā aññātako vā yo koci.
一百一十五中，以第二床榻教戒篇所述为准，注疏中陈述：“此规定兼具经典及注疏语义意涵，且床榻空间亦可视为住宿边界。”卷三中记载：「住宿边界，为人和住宿其他部分轮廓边界。」注疏明言「住宿边界即是清除粪便之所在」。本经中所称之边界并非普通脚踝，而是近外延数步范围内。古注中此处不详，然应加详审视，避免误会。住宿乃指全体住宿之最后部分；若问“何人”？则指其亲属及其他有关者。
§117
117.Pariveṇanti ekekassa vihārassa parikkhepabbhantaraṃ. Kurundaṭṭhakathāyaṃ vuttamevatthaṃ savisesaṃ katvā dassetuṃ ‘‘kiñcāpi vutto’’tiādi āraddhaṃ. ‘‘Aparicchanne maṇḍape’’ti visuṃ yojetabbaṃ. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyasenāsanasikkhāpadavaṇṇanā) ‘‘aparicchannamaṇḍape vā paricchanne vāpi bahūnaṃ sannipātabhūte’’ti vuttaṃ. Bhojanasālāyampi ayaṃ viseso labbhatiyeva. Vattabbaṃ natthīti visesetvā kiñci vattabbaṃ natthi. Palujjatīti vinassati. Nasseyyāti corādīhi vinasseyya.
一百一十六条中，关于住宿处之四周空地，称为“围廊”。《库伦达注疏》中对此作突出详细解释，并提出“任一已有规定，尚须加以说明”，且明言“无围栏的清净门室，必当洁净管理”。本注疏（疑义篇，第二床榻教戒解说）亦言“无围栏的门室可由多个部件构成”，饮食堂亦视同此理。结论：不宜生出额外议题，已有经文规定明确。流失即损坏，损毁者指盗窃及诸类破坏行为。
§118
118. Yena mañcaṃ vā pīṭhaṃ vā vinanti, taṃ mañcapīṭhakavānaṃ. Siluccayaleṇanti siluccaye leṇaṃ, pabbataguhāti attho. ‘‘Senāsanaṃ upacikāhi khāyita’’nti imasmiṃ vatthusmiṃ paññattattā vatthuanurūpavasena aṭṭhakathāyaṃ upacikāsaṅkāya abhāve anāpatti vuttā. Vattakkhandhake gamikavattaṃ paññapentena ‘‘senāsanaṃ āpucchitabba’’nti vuttattā kevalaṃ itikattabbākāramattadassanatthaṃ ‘‘āpucchanaṃ pana vatta’’nti vuttaṃ, na pana vattabhedena dukkaṭanti dassanatthaṃ. Teneva andhakaṭṭhakathāyaṃ ‘‘senāsanaṃ āpucchitabba’’nti ettha ‘‘yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ yattha upacikā nārohanti, taṃ anāpucchantassapi anāpattī’’ti vakkhati, tasmā yaṃ vuttaṃ gaṇṭhipade ‘‘tādise senāsane anāpucchā gacchantassa pācittiyaṃ natthi, gamikavattavasena pana anāpucchā gacchato vattabhedo hoti, tasmā dukkaṭaṃ āpajjatī’’ti, taṃ na gahetabbaṃ.
一百一十七条中，有言“能毁损床榻或坐具者，称为床榻使用者。”“席垫围栏”意即以席子为围护，山洞即指天然或人工洞穴。就本规条而言，“住宿应由附属围栏保护”系本章节明示，不得因缺少附属围栏而生违规。论述中有“住宿须经询问”，此处仅为陈述惯例，不含有罪判定。古律藏注释（第手卷）言“住宿须询问”，意在说明惯例，不是断罪之故。且暗藏律注釈中即载“若住宿置于石墙或石柱间的附属围栏，哪怕无询问亦无罪”，故流传下来的规条中，凡无询问进入之人，依惯例该有分别权，若无则生戒罚，不宜随意推诿，证实了规条的稳妥运用，不可轻忽。
Pacchimassa ābhogena mutti natthīti tassa pacchato gacchantassa aññassa abhāvato vuttaṃ. Ekaṃ vā pesetvā āpucchitabbanti ettha gamanacittassa uppannaṭṭhānato anāpucchitvā gacchato dutiyapāduddhāre pācittiyaṃ. Kiñcāpi mañcaṃ vā pīṭhaṃ vā ajjhokāse nikkhipitvā gacchantassa idha visuṃ āpatti na vuttā, tathāpi akāle ajjhokāse mañcapīṭhāni paññapetvā gacchantassa leḍḍupātātikkame purimasikkhāpadena pācittiyaṃ, parikkhepātikkame iminā dukkaṭanti veditabbaṃ. ‘‘Maṇḍape vā rukkhamūle vā’’ti iminā ajjhokāsopi saṅgahitoyevāti tatthāpi dukkaṭaṃ idha vuttamevāti daṭṭhabbaṃ. Seyyaṃ pana ajjhokāse santharitvā gacchantassa ubhayenapi dukkaṭameva. ‘‘Saṅghike vihāre saṅghikaṃyeva seyyaṃ santharitvā pakkamantassa pācittiyaṃ vuttanti ubhosu ekekasmiṃ saṅghike dukkaṭa’’nti vadanti. Sesamettha uttānameva. Vuttalakkhaṇaseyyā, tassā saṅghikatā, vuttalakkhaṇe vihāre santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, anapekkhassa disāpakkamanaṃ, upacārasīmātikkamoti imāni panettha satta aṅgāni.
因西方的财物无解脱可得，故言及其身后无人继承。若仅委托一人，则当询问此人，因由行程起止，若未询而行，且第二次提脚时，则为犯戒。又若携床垫或座具置于下腋而行，此处未说犯戒，但若非时携带离腋，陈列床垫座具，则超越先前戒律为犯戒，以丢弃他物为恶行。言“于亭榭或树根”，即此离腋亦同为聚合之物，故此亦是恶行，应当了知。若床具夹于离腋而行，则两方面均为恶行。有言“在僧院中，睡具当以僧院所用床铺代替，若携出即犯戒”，说是于二处各有各恶行。此处上述即足矣。所谓床具，即其僧舍特性；所谓睡具，即于僧院中安置或安放之事，乃不知所致，困苦之因，心忽忽向异方，与规矩出离等，以上七者为本义。
Dutiyasenāsanasikkhāpadavaṇṇanā niṭṭhitā. · 第二坐卧处学处的解释完毕。
6. Anupakhajjasikkhāpadavaṇṇanā6. 挤入住处学处的解释
§119-121
119-121. Chaṭṭhe anupavisitvāti samīpaṃ pavisitvā. Bahūpakārataṃ guṇavisiṭṭhatañca sallakkhentoti bhaṇḍāgārikassa bahūpakārataṃ dhammakathikādīnaṃ guṇavisiṭṭhatañca sallakkhento. Samantā diyaḍḍho hatthoti majjhe paññattamañcapīṭhaṃ sandhāya vuttaṃ.
第119至121条。所谓第六者“不坐下”，即只近前进入。谓多种助益及显著品德，故称贮藏员常常具多重助益及品德等。并述绕腰一丈布，中置适当床垫之说。
§122
122.Upacāraṃṭhapetvāti vuttalakkhaṇaṃ upacāraṃ ṭhapetvā. Ekavihāreti ekasmiṃ senāsane. Ekapariveṇeti tassa vihārassa parikkhepabbhantare. ‘‘Gilāno pavisatītiādīsu anāpattikāraṇasabbhāvato gilānāditāya pavisissāmīti upacāraṃ pavisantassa satipi sambādhetukāmatāya anāpatti vuttāyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Evañca sati agilānādibhāvopi visuṃ aṅgesu vattabbo siyā, mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) pana ‘‘saṅghikavihāratā, anuṭṭhāpanīyabhāvajānanaṃ, sambādhetukāmatā, upacāre nisīdanaṃ vā nipajjanaṃ vāti imāni panettha cattāri aṅgānī’’ti ettakameva vuttaṃ, tasmā vīmaṃsitabbaṃ.
第122条。所谓“施设供养”，意指供养具的设立。所谓“一所卧处”，谓是某处席座。所谓“一境界”，指该僧舍的围墙或界限。云“病者入舍”等因缘，不致犯戒者，当知为非犯戒，供养入舍，即为三种重合之意。故此等身体病等状况也应处处视为无罪，依典故记载（疑难八法中针对培训戒律之解释）云“僧院居住，发生不能起立之故，欲供养，请坐或卧”等，此为四项。故须加以审察。
Anupakhajjasikkhāpadavaṇṇanā niṭṭhitā. · 「挤入学处」注释已结束。
7. Nikkaḍḍhanasikkhāpadavaṇṇanā七、「驱赶学处」注释
§126
126. Sattame koṭṭhakānīti dvārakoṭṭhakāni. ‘‘Nikkhamāti vacanaṃ sutvāpi attano ruciyā nikkhamati, anāpattī’’ti vadanti.
第126条。所谓第七条“门禁”，谓门的关闭之规。谓“虽闻出门令，却因自身意愿出门，非犯戒”。
§128
128.Alajjiṃ nikkaḍḍhatītiādīsu paṭhamaṃ alajjīādibhāvena nikkaḍḍhissāmīti cintetvā nikkaḍḍhantassa cittassa lahuparivattitāya kope uppannepi anāpatti. Sesamettha uttānameva. Saṅghikavihāro, upasampannassa bhaṇḍanakārakabhāvādivinimuttatā, kopena nikkaḍḍhanaṃ vā nikkaḍḍhāpanaṃ vāti imāni panettha tīṇi aṅgāni.
第128条。所谓“不当有羞辱被动”，初是以羞辱等身心之故思虑，将引起愤怒导致无罪。上述已明。所谓僧院住持、委员会功用等解放，及因愤怒而羞辱或被羞辱之事，此处有三项。
Nikkaḍḍhanasikkhāpadavaṇṇanā niṭṭhitā. · 「驱赶学处」注释已结束。
8. Vehāsakuṭisikkhāpadavaṇṇanā八、「高架小屋学处」注释
§129-131
129-131. Aṭṭhame uparimatale padarānaṃ asantharitattā ‘‘upariacchannatalāyā’’ti vuttaṃ. Pubbe vuttanayenevāti anupakhajjasikkhāpade vuttanayeneva. Sesaṃ suviññeyyameva. Saṅghiko vihāro , asīsaghaṭṭā vehāsakuṭi , heṭṭhā saparibhogatā, apaṭāṇidinne āhaccapādake nisīdanaṃ vā nipajjanaṃ vāti imāni panettha cattāri aṅgāni.
第129至131条。所谓第八条“上层窗户之破损”，谓未修饰掩盖之洞口。似乎早前已有同述，依“不动现行戒”中之前记载。此处为终极须明者。谓僧院生活，房顶竹编盖，底下围以生活设施，未覆盖、未关门，及出入时坐卧等，此处有四项。
Vehāsakuṭisikkhāpadavaṇṇanā niṭṭhitā. · 「高架小屋学处」注释已结束。
9. Mahallakavihārasikkhāpadavaṇṇanā九、「大型住处学处」注释
§135
135. Navame ‘‘mahallako nāma vihāro sasāmiko’’ti vuttattā saññācikāya kuṭiyā anāpatti. ‘‘Aḍḍhateyyahatthampī’’ti ukkaṭṭhaparicchedena vuttavacanaṃ pāḷiyā sametīti āha ‘‘taṃ suvutta’’nti. ‘‘Pāḷiyaṃ aṭṭhakathāyañca ukkaṭṭhaparicchedena aḍḍhateyyahatthappamāṇassa okāsassa dassitattā kavāṭaṃ aḍḍhateyyahatthavitthārato ūnakaṃ vā hotu adhikaṃ vā, aḍḍhateyyahatthappamāṇaṃyeva okāso’’ti vadanti.
第135条：“第九条‘名为宏大居室者，即住持’”如是宣说，认知者用经舍所附屋舍而不违犯。“八十八手臂长”这一用语，是在粮食处所的尺寸章中所述，故称“正说此事”。《经疏》与巴利文中，皆以粮食处所尺寸章中所载的“八十八手臂”之长度为准，门扇若长短稍低或稍高，皆属正常尺寸。
Yassa vemajjheti yassa vihārassa vemajjhe. Sā aparipūraupacārāpi hotīti vivariyamānaṃ kavāṭaṃ yaṃ bhittiṃ āhanati, sā samantā kavāṭavitthārappamāṇaupacārarahitāpi hotīti attho. Ālokaṃ sandheti pidhetīti ālokasandhi. ‘‘Punappunaṃ chādāpesi, punappunaṃ limpāpesīti imasmiṃ vatthusmiṃ uppannadosena sikkhāpadassa paññattattā lepaṃ anujānantena ca dvārabandhassa samantā aḍḍhateyyahatthappamāṇeyeva padese punappunaṃ lepassa anuññātattā tato aññattha punappunaṃ limpentassa vā limpāpentassa vā bhittiyaṃ mattikāya kattabbakiccaṃ niṭṭhāpetvā puna catutthalepe dinne pācittiyena bhavitabba’’nti vadanti. Gaṇṭhipadesu pana tīsupi ‘‘punappunaṃ lepadānassa vuttappamāṇato aññattha paṭikkhittamattaṃ ṭhapetvā pācittiyassa avuttattā dukkaṭaṃ anurūpa’’nti vuttaṃ.
所谓“位于其中”者，即在该居处的中央。这说明即使门扇不完全遮盖墙面，仍无妨碍。该门扇周围的宽度若无配备门扇所需的尺寸，其意义就在于说明即便没有完整的门扇，其门所用的开口亦未超出八十八手臂的标准宽度。《光明注释》中谓“光束凝合”称“灯光交接”。“反复涂刷”则是指因本处物件所生的污渍，依戒律规定，应反复涂抹防范，并因门栓周围区域反复涂漆，若再三涂抹外，若有所遗忘，则需毁坏，再行第四次涂漆时，必须依戒修罪。三种绳结戒体中则有明文解释，若因涂漆需求而在别处另谋遗漏，经不合戒律者视为恶行，不符规定。
Adhiṭṭhātabbanti saṃvidhātabbaṃ. Appahariteti ettha appa-saddo ‘‘appiccho’’tiādīsu viya abhāvatthoti āha ‘‘aharite’’ti. Patanokāsoti patanokāsattā tatra ṭhitassa bhikkhuno upari pateyyāti adhippāyo. Sace harite ṭhito adhiṭṭheti, āpatti dukkaṭassāti vacanena imamatthaṃ dīpeti – sace vihārassa samantā vuttappamāṇe paricchede pubbaṇṇādīni na santi, tattha vihāro kāretabbo. Yattha pana santi, tattha kārāpentassa dukkaṭanti.
“必须安置”即“必须组织设置”。此处《辞典》谓“不可所”者，譬如“不可取”、“不可与”等词语所指缺失状态，故此谓“已置安者”。“倾倒之口”系指该处承接比库所处位置而向上倾斜之口。从词义看，若安置完毕，则名为“已安置”；若发生违犯，则谓“罪恶”，此语用以阐明，若在居所四周的尺寸章中缺乏必要围护，则须重造；若尚具备，则不犯罪。
§136
136. Ekekaṃ maggaṃ ujukameva uṭṭhapetvā chādanaṃ maggena chādanaṃ nāma hotīti dassetuṃ ‘‘maggena chādentassā’’ti vuttaṃ. Iminā pana nayena sabbasmiṃ vihāre ekavāraṃ chādite taṃ chadanaṃ ekamagganti gahetvā ‘‘dve magge’’tiādi vuttaṃ. ‘‘Pariyāyena chādanepi imināva nayena yojetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ, taṃ ‘‘punappunaṃ chādāpesī’’ti imāya pāḷiyā ‘‘sabbampi cetaṃ chadanaṃ chadanūpari veditabba’’nti iminā aṭṭhakathāvacanena ca sameti, tasmā dve magge adhiṭṭhahitvā tatiyāya maggaṃ āṇāpetvā pakkamitabbanti ettha dve chadanāni adhiṭṭhahitvā tatiyaṃ chadanaṃ ‘‘evaṃ chādehī’’ti āṇāpetvā pakkamitabbanti evamattho gahetabbo.
第136条：各独立道路必须笔直安置，称作“由道路遮盖”，以说明“由道路覆盖者”。由此方法，全舍中若一次性遮盖一物，即称为“一道遮盖”，且有“二道路”等说法。三种绳结戒体中谓遮盖亦应遵循此理，称应“反复遮盖”，根据这点，该词异文、三藏注疏含义皆统一。故须安置两条道路后，再加第三条道路遮盖，并继续完善调整，两条遮盖之后，第三次遮盖时应言“由此遮盖”，以此方式理解。
Keci pana ‘‘paṭhamaṃ tāva ekavāraṃ aparisesaṃ chādetvā puna chadanadaṇḍake bandhitvā dutiyavāraṃ tatheva chādetabbaṃ, tatiyavāracatutthavāre sampatte dve magge adhiṭṭhahitvā āṇāpetvā pakkamitabba’’nti vadanti. Apare pana ‘‘paṭhamavāreyeva tayopi magge adhiṭṭhātuṃ vaṭṭati, catutthato paṭṭhāya āpatti pācittiya’’nti vadanti. Tadubhayampi pāḷiyā aṭṭhakathāya ca na sameti. Tatiyāya magganti ettha tatiyāyāti upayogatthe sampadānavacanaṃ, tatiyaṃ magganti attho. Tiṇṇaṃ maggānanti maggavasena chāditānaṃ tiṇṇaṃ chadanānaṃ. Tiṇṇaṃ pariyāyānanti etthāpi eseva nayo. Catutthe magge vā pariyāye vāti ca tathā chādentānaṃ catutthaṃ chādanameva vuttaṃ. Sesaṃ uttānameva. Mahallakavihāratā, attano vāsāgāratā, uttari adhiṭṭhānanti imāni panettha tīṇi aṅgāni.
有学者言：“首次一次全部遮盖后，将遮盖物绑于遮盖杠上，第二次仍应如此遮盖，第三、第四次到达时，安置两条道路后，再加第三条时应继续完善。”另有人则主张：“首次即可安置三条道路，第四次拆开则违戒。”但此二说，《巴利注疏》皆未载。所谓“第三条道路”即“用以搭设”的意义；“三条道路”即以道路身份遮盖的三道通路，“三条异文”亦同理。所谓“第四道路或另择道路”，指遮盖时第四条遮盖为主。所谓“剩余遮盖”，即置于上端者。所谓“宏大居室、归其所住、上居”即为此三道组成。
Mahallakavihārasikkhāpadavaṇṇanā niṭṭhitā. · 大住处学处的解释终了。
10. Sappāṇakasikkhāpadavaṇṇanā十、有生物（水）学处的解释
§140
140. Dasame imassa sikkhāpadassa ‘‘siñceyya vā siñcāpeyya vā’’ti bāhiraparibhogavasena paṭhamaṃ paññattattā ‘‘sappāṇakaṃ udakaṃ paribhuñjeyyā’’ti sikkhāpadaṃ attano nahānapānādiparibhogavasena paññattanti veditabbaṃ. Tasmiṃ vā paṭhamaṃ paññattepi attano paribhogavaseneva paññattattā puna imaṃ sikkhāpadaṃ bāhiraparibhogavaseneva paññattanti gahetabbaṃ.
第140条：此戒中第十项，谓“可洒或可让洒”，即明示表面用途，“须使用三百锡兰银币价值之水，以供洗浴饮用等用途”。当此第一项规定，也以自身使用为本的实际用途定意，复还应以外用的用途来解说，应予采纳。
Sappāṇakasaññissa ‘‘paribhogena pāṇakā marissantī’’ti pubbabhāge jānantassapi siñcanasiñcāpanaṃ ‘‘padīpe nipatitvā paṭaṅgādipāṇakā marissantī’’ti jānantassa padīpujjalanaṃ viya vināpi vadhakacetanāya hotīti āha ‘‘paṇṇattivajja’’nti. Sesaṃ uttānatthameva . Udakassa sappāṇakatā, ‘‘siñcanena pāṇakā marissantī’’ti jānanaṃ, tādisameva ca udakaṃ, vinā vadhakacetanāya kenacideva karaṇīyena tiṇādīnaṃ siñcananti imāni panettha cattāri aṅgāni.
关于刃器的认知中，有言谓“用工具之故，刃器者将死”，这虽为早前有所了知之人，然而浇灌灌溉时则谓“经过灯光，飞蛾之类的刃器者将死”，即使知晓灯火明亮却无杀伤意图者，也说为“属于叶芒过失”。余下的皆为正意。水之于刃器，谓“通过灌溉，刃器者将死”之认知，水亦如是，凭无杀意随意用某种方式灌溉禾草等；此处即是指四种工具。
Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā. · 有生物（水）学处的解释终了。
Niṭṭhito senāsanavaggo dutiyo. · 第二坐卧处品终了。
Bhūtagāmavaggotipi imasseva nāmaṃ. · 『植物群品』也是此品的名称。
3. Ovādavaggo
三、戒戒分
1. Ovādasikkhāpadavaṇṇanā一、教诫学处的解释
§144
144. Bhikkhunivaggassa paṭhamasikkhāpade kathānusārenāti ‘‘so thero kiṃsīlo kiṃsamācāro katarakulā pabbajito’’tiādinā pucchantānaṃ pucchākathānusārena. Kathetuṃ vaṭṭantīti nirāmiseneva cittena kathetuṃ vaṭṭanti. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathā tiracchānakathāti āha ‘‘saggamaggagamanepī’’tiādi. Api-saddena pageva mokkhamaggagamaneti dīpeti. Tiracchānabhūtanti tirokaraṇabhūtaṃ, bādhikanti vuttaṃ hoti. Laddhāsevanā hi tiracchānakathā saggamokkhānaṃ bādhikāva hoti. Samiddhoti paripuṇṇo. Sahitatthoti yuttattho. Atthagambhīratādiyogato gambhīro. Bahurasoti attharasādibahuraso. Lakkhaṇapaṭivedhasaṃyuttoti aniccādilakkhaṇapaṭivedharasaāvahanato lakkhaṇapaṭivedhasaṃyutto.
144、就比库尼类第一戒的依次叙述，如同“那位长老如何所持戒律、如何行持、入于何家、受具足沙弥戒”等提问者问答之体裁。因心无杂念，任凭说法，才得以陈述。所谓非正趣者，指斜倾曲解天上正道解脱之路的言论，谓之斜见。同时有言“即使去正趣之路”，此言乃用声音显明“为去正趣之路”。所谓斜见，即指身显诸遍五欲四天的障碍。此障碍为已获服务的斜见，实为阻碍诸正道脱离之因缘。所谓圆满，谓圆具周全，合正理。所谓适义，谓义理相应。义深厚者，谓义义深远。多味意者，谓味类繁多。合集相关法相辨析者，谓由无常等三相法相辨析引发，含有集合体性质。
§145-147
145-147.Paratoti parattha, uttarinti attho. Karontovāti paribāhire karontoyeva. Pātimokkhoti cārittavārittappabhedaṃ sikkhāpadasīlaṃ . Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehi, tasmā ‘‘pātimokkha’’nti vuccati. Saṃvaraṇaṃ saṃvaro, kāyavacīdvārānaṃ pidahanaṃ. Yena hi te saṃvutā pihitā honti, so saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. Pātimokkhasaṃvarena saṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro. Tathābhūto ca yasmā tena samaṅgī nāma hoti, tasmā vuttaṃ ‘‘samannāgato’’ti . Vattatīti attabhāvaṃ pavatteti. Viharatīti iminā pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro dassito.
145至147节意指“彼处”即境界，“上方”意谓含义。所谓“作业者”，谓外在实施者。所谓“巴提摩卡”，指行为律仪的戒律规章。在此中若无人遵守，则是导致苦果如地狱、饿鬼等之原因，故名为“巴提摩卡”。所谓“束缚”，是指身语意三门的约束。若得约束，则视为名义上的束缚，目的是不使身语意有违犯。以此束缚为根本，由此得名“同行者”。有此故称为“具足”者。所谓“转行”，是指性质或状态的发生变化。所谓“居止”，谓在此巴提摩卡戒律束缚之下的比库，于行住坐卧的表现。
Saṅkhepato vuttamatthaṃ vitthārato pāḷiyā vibhāvetuṃ ‘‘vuttañheta’’ntiādi āraddhaṃ. Tattha vibhaṅgeti jhānavibhaṅge. Sīlaṃ patiṭṭhātiādīni pātimokkhasseva vevacanāni. Tattha (vibha. aṭṭha. 511) sīlanti kāmañcetaṃ saha kammavācāpariyosānena ijjhanakassa pātimokkhasseva vevacanaṃ, evaṃ santepi dhammato etaṃ sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā veditabbā. Yasmā pana pātimokkhasīlena bhikkhu sāsane patiṭṭhāti nāma, tasmā taṃ ‘‘patiṭṭhā’’ti vuttaṃ. Patiṭṭhahati vā ettha bhikkhu, kusaladhammā eva vā ettha patiṭṭhahantīti patiṭṭhā. Ayamattho ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23, 192) ca ‘‘patiṭṭhā, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammāna’’nti (mi. pa. 2.1.9) ca ‘‘sīle patiṭṭhitassa kho, mahārāja, sabbe kusalā dhammā na parihāyantī’’ti ca ādisuttavasena veditabbo.
简要言之，说出所讲的义理，详尽以巴利文解说“诸说起始”。其中所说“区别”者，谓禅那之差别。诸如戒律的建立等都是巴提摩卡的表达。譬如“戒”者，时有以行为语言中止侵害生命行为为巴提摩卡的表达。此虽属，但依教理须知此为戒，意在无杀生等行为，及不为违犯之践行意念。因比库以巴提摩卡之善法而立于教法，故称之为“坚定”。此坚立即指比库以诸善法为坚固。因此“坚立”的意涵即是“戒律的确立”。此指教法的确立，亦指依戒律存于导师所述善法中。
Tadetaṃ pubbuppattiatthena ādi. Vuttampi cetaṃ –
此即先前言说的缘起之意。又言曰——
‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.382).
因此，我忆起世尊说：『你当从最初开始，清净善法。何谓诸善法之始？即是戒净、见正直。』（律藏，五三八二）
Yathā hi nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodheti, tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvā nagaraṃ māpeti, evameva yogāvacaro ādimhi sīlaṃ sodheti, tato aparabhāge samādhivipassanāmaggaphalanibbānāni sacchikaroti. Yathā vā pana rajako paṭhamaṃ tīhi khārehi vatthaṃ dhovitvā parisuddhe vatthe yadicchakaṃ raṅgajātaṃ upaneti, yathā vā pana cheko cittakāro rūpaṃ likhitukāmo ādito bhittiparikammaṃ karoti, tato aparabhāge rūpaṃ samuṭṭhāpeti, evameva yogāvacaro āditova sīlaṃ visodhetvā aparabhāge samathavipassanādayo dhamme sacchikaroti. Tasmā sīlaṃ ‘‘ādī’’ti vuttaṃ.
譬如建城者，欲造城池，首先必须将城基清理干净；然后，在后方依次划分街道、市场及城门，逐渐建成城市。修行者亦复如是，最初净清戒律；继而于后方实现禅定与慧见，证得道之果与涅槃。又如染布者，于三条粗布先洗净，换上欲染之色；又如画工先铺粉刷基底，继而绘制出画。修习瑜伽者亦然，最初净净戒律，继而证得止观等法。故所谓「戒为初始」者，即此义也。
Tadetaṃ caraṇasarikkhatāya caraṇaṃ. ‘‘Caraṇā’’ti pādā vuccanti. Yathā hi chinnacaraṇassa purisassa disaṃgamanābhisaṅkhāro na jāyati, paripuṇṇapādasseva jāyati, evameva yassa sīlaṃ bhinnaṃ hoti khaṇḍaṃ aparipuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ na sampajjati. Yassa pana taṃ abhinnaṃ hoti akhaṇḍaṃ paripuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ sampajjati. Tasmā sīlaṃ ‘‘caraṇa’’nti vuttaṃ.
此处比喻为足的鞋底——「足」者谓脚。譬如残缺脚的人，无法完整行走，仅其健足能行；同理，若戒律支离破碎而不完备，则无法通达涅槃智慧。唯戒律圆满无损者，方能生起通达涅槃的智慧道理。是以戒称为「脚」，犹如脚步依托。
Tadetaṃ saṃyamanavasena saṃyamo, saṃvaraṇavasena saṃvaroti ubhayenapi sīlasaṃyamo ceva sīlasaṃvaro ca kathito. Vacanattho panettha saṃyameti vītikkamavipphandanaṃ, puggalaṃ vā saṃyameti vītikkamavasena tassa vipphandituṃ na detīti saṃyamo, vītikkamassa pavesanadvāraṃ saṃvarati pidahatīti saṃvaro. Mokkhanti uttamaṃ mukhabhūtaṃ vā. Yathā hi sattānaṃ catubbidho āhāro mukhena pavisitvā aṅgamaṅgāni pharati, evaṃ yoginopi catubhūmakakusalaṃ sīlamukhena pavisitvā atthasiddhiṃ sampādeti. Tena vuttaṃ ‘‘mokkha’’nti. Pamukhe sādhūti pamokkhaṃ, pubbaṅgamaṃ seṭṭhaṃ padhānanti attho. Kusalānaṃ dhammānaṃ samāpattiyāti catubhūmakakusalānaṃ paṭilābhatthāya pamokkhaṃ pubbaṅgamaṃ seṭṭhaṃ padhānanti veditabbaṃ.
此指束缚的意思，亦作制止。兼指其双重意涵，即戒既是约束，又是防护。此处“束缚”意指断绝妨碍，令其不能破坏身心。最高解脱即是开门。譬如众生食物入口，遍布全身，修行者亦以具足的善戒稳固修行，得成正果。故说戒为“解脱之门”。一般而言，诸善法起始于戒，是其前导、优胜法门，故当知戒律为善法所达之首。
Kāyiko avītikkamoti tividhaṃ kāyasucaritaṃ. Vācasikoti catubbidhaṃ vacīsucaritaṃ. Kāyikavācasikoti tadubhayaṃ. Iminā ājīvaṭṭhamakasīlaṃ pariyādāya dasseti. Saṃvutoti pihito, saṃvutindriyo pihitindriyoti attho. Yathā hi saṃvutadvāraṃ gehaṃ ‘‘saṃvutagehaṃ pihitageha’’nti vuccati, evamidha saṃvutindriyo ‘‘saṃvuto’’ti vutto. Pātimokkhasaṃvarenāti pātimokkhasaṅkhātena saṃvarena. Upetotiādīni sabbāni aññamaññavevacanāni.
身体不违犯戒称为三种身体善法，语言善法有四种，身体语言二者兼备者并称身体语言善法。此乃指与生计相关的善法。所谓约束为隐藏、束缚，约束根本意指护持门戒。譬如家门加锁称为锁门之家，戒律约束亦如此。所谓巴提摩卡戒约，即因巴提摩卡律而成的约束。此节用词诸处皆寓意戒律和相应行为种类。
Iriyatītiādīhi sattahipi padehi pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro kathito. Tattha iriyatīti catunnaṃ iriyāpathānaṃ aññatarasamaṅgibhāvato iriyati. Tehi iriyāpathacatukkehi kāyasakaṭavattanena vattati. Ekaṃ iriyāpathadukkhaṃ aparena iriyāpathena vicchinditvā ciraṭṭhitibhāvena sarīrarakkhaṇato pāleti. Ekasmiṃ iriyāpathe asaṇṭhahitvā sabbairiyāpathe vattanato yapeti. Tena tena iriyāpathena tathā tathā kāyassa yāpanato yāpeti. Cirakālavattāpanato carati. Iriyāpathena iriyāpathaṃ vicchinditvā jīvitaharaṇato viharati.
所谓行处，即指七处（门）巴提摩卡戒守护之下比库的行为功德。其“行处”意指四种行路方式中任何一处示现出来行为的样态。以四处行路来比喻对身体的防范。任一处行路受苦，能舍断另一处行路受苦以持久守护，保障身体安全。以护持所有行路作为其根本，故逐步护持不同行路的行为状态。各处行路防守，延长生命安稳生活。若断一处行路，便破坏整体行路而危害生命。
Micchājīvapaṭisedhakenāti –
「误业生计禁止者」——
‘‘Idhekacco veḷudānena vā pattadānena vā puppha phala sinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro’’ti (vibha. 513) –
「在此，有人以炮烙之刑、刀剑之刑、花果之施、烧灼牙齿之刑、用刺挠之具、毁灭鼠类、戏弄物品或以伤膝跛足等手段，或以种种不同方式行佛所断戒者，乃以错误之生计生活，此谓不正行为。」（训诂513）——
Evaṃ vuttaanācārasaṅkhātamicchājīvapaṭipakkhena.
如是所说之不正行为名为误业生计之侧面。
Na veḷudānādinā ācārenāti –
「非以炮烙等刑为业者」——
‘‘Idhekacco na veḷudānena na patta na puppha na phala na sināna na dantakaṭṭha na cāṭukamyatāya na muggasūpyatāya na pāribhaṭayatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro’’ti (vibha. 513) –
「在此，有人非以炮烙、刀剑、花果、烧牙、刺挠、鼠类毁灭、戏弄、伤膝、跛足、种种不同方式，以及佛所断戒为业，而以正当行为生活，此谓行为。」（训诂513）——
Evaṃ vuttena na veḷudānādinā ācārena.
如是所说，非以炮烙等诸种不正行为为业。
Vesiyādiagocaraṃ pahāyāti –
舍弃妓女等不洁之所，
‘‘Idhekacco vesiyagocaro vā hoti vidhava thullakumāri paṇḍaka bhikkhuni pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro’’ti (vibha. 514) –
「这里说，有些人居于妓女所处，或是寡妇、小女、太监、比库尼、饮酒者所居住之地；与国王、大臣、外道及其弟子以不正合顺之交往相处，但那些家族却是不被信赖的、不洁净的、不受欢迎的、非亲非故的、辱骂谩骂，且没有正当心愿、无益心愿、不和善心愿、不一致心愿。这些家族，亦即比库、比库尼、优婆塞、优婆夷所交往和敬奉的家族，皆是如此，则称之为不洁之所。」（注疏514）
Evamāgataṃ vesiyādiagocaraṃ pahāya.
如是舍弃妓女等不洁之所。
Saddhāsampannakulādināti ettha ādi-saddena upanissayagocarādiṃ saṅgaṇhāti. Tividho hi gocaro upanissayagocaro ārakkhagocaro upanibandhagocaroti. Katamo upanissayagocaro? Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena sutena cāgena paññāya vaḍḍhati, ayaṃ upanissayagocaro. Katamo ārakkhagocaro? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisaṃ vipekkhamāno gacchati, ayaṃ ārakkhagocaro. Katamo upanibandhagocaro? Cattāro satipaṭṭhānā, yattha cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372), ayaṃ upanibandhagocaro. Iti ayaṃ tividho gocaro idha ādi-saddena saṅgahitoti daṭṭhabbo.
关于『具信心的家族等』，此处以『具信心』作为开头，涵盖依凭对象、交往对象诸意。三种所向为依凭所向、护卫所向、牵缚所向。何为依凭所向？具十种功德的善友，是依止之对象，凡听闻未闻之事，能彻底说明，使疑虑消除，使见解正直，使心安宁。修习时信心增长，戒律、听闻、施舍、智慧俱增者，即为依凭所向。何为护卫所向？此处比库入室行走，双目如轮，视察无所偏倚，不注视象、不注视马、不注视车、不注视床榻、男女，不向上方观望，亦不向下方观望，无所偏袒而行者，即为护卫所向。何为牵缚所向？即四念处，是心所系之处。世尊讲说：“比库何所依？是为四念处。”此即牵缚所向。故此三种所向，应以此处之开头语汇统摄，理应如是观想。
Appamattakesu vajjesūti asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu. Bhayato dassanasīloti paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatasadisaṃ katvā dassanasabhāvo, sabbalahukaṃ vā dubbhāsitamattaṃ pārājikasadisaṃ katvā dassanasabhāvo. Sammā ādāyāti sammadeva sakkaccaṃ sabbaso vā ādiyitvā.
在警觉戒严之处，谓不能轻率施戒，应以善根庄严心起戒法。以恐惧及见戒威仪为极微细戒，观念如六十八由旬高的大山一般，呈现守戒之态。即使力量微弱或语不清晰，若为戕害三大戒者之类，亦呈现守戒之态。善则受持戒，诚实严谨，全面受持戒。
Vaṭṭadukkhanissaraṇatthikehi sotabbato sutaṃ, pariyattidhammo. Taṃ dhāretīti sutadharo, sutassa ādhārabhūto. Yassa hi ito gahitaṃ etto palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekaṃ suttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. Yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa na nassati, ayaṃ sutadharo nāma. Tenevāha ‘‘yadassa ta’’ntiādi. Ekapadampi ekakkharampi avinaṭṭhaṃ hutvā sanniciyatīti sannicayo, sutaṃ sannicayo etasminti sutasannicayoti āha ‘‘sutaṃ sannicitaṃ asminti sutasannicayo’’ti. Yassa hi sutaṃ hadayamañjusāyaṃ sannicitaṃ silāya lekhā viya suvaṇṇaghaṭe pakkhittā sīhavasā viya ca sādhu tiṭṭhati, ayaṃ sutasannicayo nāma. Tenāha ‘‘etena…pe… avināsaṃ dassetī’’ti.
从诸缘起欲断除烦恼之所闻，谓为经文文字。持之即为听闻住，因听闻而成。有从此处失去，而如破罐中水消散、不恒久故，不能在中心记忆一部经或一部本生故事、不能说出，彼不为听闻住。乃至虽听受佛语，但于听受时间一直坚持多至三百年以上亦不坏者，此即为听闻住。是故有偈言“凡所听闻”之类。即便单字一辞无缺灭，皆为积聚，谓之积聚听闻住。持有此听闻住，如心净润玉石书写黄金罐，狮袍端正坚固，谓之积聚听闻之所。佛说：“以此...显示不坏之处。”
Dhātāti paguṇā vācuggatā. Ekassa hi uggahitabuddhavacanaṃ niccakālikaṃ na hoti, ‘‘asukasuttaṃ vā jātakaṃ vā kathehī’’ti vutte ‘‘sajjhāyitvā aññehi saṃsanditvā paripucchāvasena atthaṃ ogāhitvā jānissāmī’’ti vadati. Ekassa paguṇaṃ pabandhavicchedābhāvato gaṅgāsotasadisaṃ bhavaṅgasotasadisañca akittimaṃ sukhappavatti hoti, ‘‘asukasuttaṃ vā jātakaṃ vā kathehī’’ti vutte uddharitvā tameva katheti. Taṃ sandhāya vuttaṃ ‘‘dhātā’’ti. Vācāya paguṇā katāti suttadasakavaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā, dasa suttāni gatāni, dasa vaggāni gatānītiādinā sallakkhetvā vācāya sajjhāyitāti attho. Suttekadesassa hi suttamattassa ca vacasā paricayo idha nādhippeto, atha kho vaggādivaseneva. Manasā anupekkhitāti manasā anu anu pekkhitā, bhāgaso nijjhāyitā cintitāti attho. Āvajjantassāti vācāya sajjhāyituṃ buddhavacanaṃ manasā cintentassa. Suṭṭhu paṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā.
『dhātā』者，由词根意为支撑、承载。此处谓「话语的具足」之意。因一法之言论没有永恒不变，若被称为不善经或本生经，则佐证云：「经过讲说、与他人商议、以提问方式深入探究，方能了达其义。」此乃说明语义不是凭单一词句独得，而是透过多方对话理会，如江河与细流无明显界限，乃至和谐流转无断绝。被称「不善经或本生经」时，指的是提出援引，而后即以正法为言。因此此处说「dhātā」指的正是此持法之实质。此「话语的具足」意谓诵持经文前三卷，每卅经为一，十卷为一，三十卷合为一单体完整诵持。经文顺序熟识如数家珍，即罔论单一经文，知其整体排列与章节体系。所谓「心中观照」则是心念周详，了明思惟，调伏诸乱。所称「应答」即心念反应之意，预想讲说之意也。谓心中周详成就，调伏应答皆无错漏也。
Dve mātikāti bhikkhumātikā bhikkhunīmātikā ca. Vācuggatāti purimasseva vevacanaṃ. Tisso anumodanāti saṅghabhatte dānānisaṃsapaṭisaṃyuttaanumodanā, vihārādimaṅgale maṅgalasuttādianumodanā, matakabhattādiavamaṅgale tirokuṭṭādianumodanāti imā tisso anumodanā . Kammākammavinicchayoti parivārāvasāne kammavagge vuttavinicchayo. ‘‘Vipassanāvasena uggaṇhantena catudhātuvavatthānamukhena uggahetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ. Catūsu disāsu appaṭihatattā catasso disā etassāti catuddiso, catuddisoyeva cātuddiso, catasso vā disā arahati, catūsu vā disāsu sādhūti cātuddiso.
「两卷」者，指比库卷与比库尼卷。所谓「话语具足」为前文所述词语。「三种赞叹」指的是：一、宴会施供时的赞叹；二、礼拜住处等吉祥经文的赞叹；三、有关净戒等异端批判的赞叹。此三种赞叹乃对应于律藏尾卷「行为轻重」章节中所说的「业」之分类。关于「内观」有言：「须从有明内观四大根本法入手。」言及四方，指无障碍四方，即东南西北，四方实为四面，称为「cātuddiso」。心中「不偏不倚」即意谓平等心专注无漏。归纳为准备用心思忖经文，准备正确表达道理。
Abhivinayeti sakale vinayapiṭake. Vinetunti sikkhāpetuṃ. ‘‘Dve vibhaṅgā paguṇā vācuggatā kātabbāti idaṃ paripucchāvasena uggahaṇampi sandhāya vutta’’nti vadanti. Ekassa pamuṭṭhaṃ, itarassa paguṇaṃ hotīti āha ‘‘tīhi janehi saddhiṃ parivattanakkhamā kātabbā’’ti. Abhidhammeti nāmarūpaparicchede. Heṭṭhimā vā tayo vaggāti mahāvaggato heṭṭhā sagāthakavaggo nidānavaggo khandhakavaggoti ime tayo vaggā. ‘‘Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttattā jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetvāpi dhammapadampi saha vatthunā uggahetabbameva.
「abhivinayeti」指的是律藏的总称，谓之律藏。所谓「vineti」即是教导、教授之义。谓此处强调「两个律分卷的完整具足讲话」乃是经过提问而促成对教义总结的要求。又言「一者开示，二者结尾」之别，故言「三人同心应作流转。」此为律藏中规定的修行共同生活准则。所谓「abhidhammeti」乃指教义之名相划分。下文三大卷章分别为大卷、有序卷、律卷，构成三种律藏要义。又称「法句与题目必作连接。」寓意诸经和题目连贯成册，乃是法句与注释的关系，如《本生经》讲说亦复如是，须将法句与题目结合传述。
Kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Tenāha ‘‘sithiladhanitādīnaṃ…pe… vācāya samannāgato’’ti. Tattha parimaṇḍalapadabyañjanāyāti ṭhānakaraṇasampattiyā sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā, padameva vā atthassa byañjanato padabyañjanaṃ, taṃ akkharapāripūriṃ katvā sithiladhanitādidasavidhaṃ byañjanabuddhiṃ aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti. Akkharapāripūriyā hi padabyañjanassa parimaṇḍalatā. Tena vuttaṃ ‘‘sithiladhanitādīnaṃyathāvidhānavacanenā’’ti, parimaṇḍalaṃ padabyañjanaṃ etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati ñāyati attho etenāti padaṃ, nāmādi. Yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ. Tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā.
所谓「良善美妙圆满且与章段词汇结构相称」的语句即称为「良言语」。故释：「松弛圆润等词语的整合搭配具备造句地位及教义完成之作用，且词中或在词与词间必有最低限度的构词元素字母及语法标记称之为『圆满的字母音节』，此谓章段词汇的圆满。」「圆满」之意是说字面涵义在句法与词义架构上俱足成全。再进一步解释，此处字词圆满是指由词组成词组，由词组构成句子和篇章，具备整体和谐之音义。因而，「松弛圆润」之类词汇例举乃说明语音及义理层之圆满构成规范。
Apica yo bhikkhu parisati dhammaṃ desento suttaṃ vā jātakaṃ vā nikkhipitvā aññaṃ upārambhakaraṃ suttaṃ āharati, tassa upamaṃ katheti, tadatthaṃ otāreti, evaṃ idaṃ gahetvā ettha khipanto ekapasseneva pariharanto kālaṃ ñatvā vuṭṭhahati, nikkhittasuttaṃ pana nikkhittamattameva hoti, tassa kathā aparimaṇḍalā nāma hoti atthassa aparipuṇṇabhāvato. Yo pana suttaṃ vā jātakaṃ vā nikkhipitvā bahi ekapadampi agantvā yathānikkhittassa suttassa atthasaṃvaṇṇanāvaseneva suttantarampi ānento pāḷiyā anusandhiñca pubbāparañca apekkhanto ācariyehi dinnanaye ṭhatvā tulikāya paricchindanto viya taṃ taṃ atthaṃ suvavatthitaṃ katvā dassento gambhīramātikāya udakaṃ pesento viya gambhīramatthaṃ gamento vaggihārigatiyā pade padaṃ koṭṭento sindhavājānīyo viya ekaṃyeva padaṃ anekehi pariyāyehi punappunaṃ saṃvaṇṇanto gacchati, tassa kathā parimaṇḍalā nāma hoti dhammato atthato anusandhito pubbāparato ācariyuggahatoti sabbaso paripuṇṇabhāvato. Evarūpampi kathaṃ sandhāya ‘‘parimaṇḍalapadabyañjanāyā’’ti vuttaṃ.
又说：设若比库讲说法时，保存一部经文及本生文，而另引新起始经，譬如比兴，则直言其义并导入核心，迅速了断，乃称作「界限有所不满」。倘若保留经文不缺一字，且毫厘不违原意，做到完整解释、前后顾及引用，以及得到师承确认而用笔精细划分、比附引用，复又反复诵读、反复讲说，则称誉此讲说为「界限具足」。由此分类，「界限」概念表达了从粗解至细解的两种讲说层次。此理据以论「界限」之体性或限度，分别为不具足者及具足者，皆依法义描绘。
Guṇaparipuṇṇabhāvena pure bhavāti porī, tassa bhikkhuno tenetaṃ bhāsitabbaṃ atthassa guṇaparipuṇṇabhāvena pure puṇṇabhāve bhavāti attho. Pure vā bhavattā poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, pure saṃvaḍḍhanārī viya sukumārāti attho. Purassa esātipi porī, purassa esāti nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti pitimattaṃ ‘‘pitā’’ti, bhātimattaṃ ‘‘bhātā’’ti vadanti. Evarūpī hi kathā bahuno janassa kantā hoti manāpā, tāya poriyā.
又谓「具足圆满」此前例称作「美丽、亲切、柔软」之语，意味着像王后般完美无缺。王后一词又可解释为城市中最尊贵柔媚的妇人。还推论「王后」言意指城市居民，亦即居住于人口稠密处者。居民间相互称呼父亲即为「父」，兄弟即为「兄」，这种言谈乃属俗语，世俗人众许多心中所悦，此即「王后」一词用法缘由。
Vissaṭṭhāyāti pittasemhādīhi apalibuddhāya sandiṭṭhavilambitādidosarahitāya. Atha vā nātisīghaṃ nātisaṇikaṃ nirantaraṃ ekarasañca katvā parisāya ajjhāsayānurūpaṃ dhammaṃ kathentassa vācā vissaṭṭhā nāma. Yo hi bhikkhu dhammaṃ kathento suttaṃ vā jātakaṃ vā ārabhitvā āraddhakālato paṭṭhāya turitaturito araṇiṃ manthento viya uṇhakhādanīyaṃ khādanto viya pāḷiyā anusandhipubbāparesu gahitaṃ gahitameva, aggahitaṃ aggahitameva katvā purāṇapaṇṇantaresu caramānaṃ godhaṃ uṭṭhāpento viya tattha tattha paharanto osāpetvā uṭṭhāya gacchati . Purāṇapaṇṇantaresu hi paripātiyamānā godhā kadāci dissati kadāci na dissati, evamekaccassa atthavaṇṇanā katthaci dissati katthaci na dissati. Yopi dhammaṃ kathento kālena sīghaṃ, kālena saṇikaṃ, kālena mandaṃ, kālena mahāsaddaṃ, kālena khuddakasaddaṃ karoti, yathā nijjhāmataṇhikapetassa mukhato niccharaṇakaaggi kālena jalati kālena nibbāyati, evaṃ petadhammakathiko nāma hoti, parisāya uṭṭhātukāmāya puna ārabhati. Yopi kathento tattha tattha vitthāyati, appaṭibhānatāya āpajjati, kenaci rogena nitthunanto viya kandanto viya katheti, imesaṃ sabbesampi kathā vissaṭṭhā nāma na hoti sukhena appavattabhāvato. Yo pana suttaṃ āharitvā ācariyehi dinnanaye ṭhito ācariyuggahaṃ amuñcanto yathā ca ācariyā taṃ taṃ suttaṃ saṃvaṇṇesuṃ, teneva nayena saṃvaṇṇento nātisīghaṃ nātisaṇikantiādinā vuttanayena kathāpabandhaṃ avicchinnaṃ katvā nadīsoto viya pavatteti, ākāsagaṅgāto bhassamānaudakaṃ viya nirantarakathaṃ pavatteti, tassa kathā vissaṭṭhā nāma hoti. Taṃ sandhāya vuttaṃ ‘‘vissaṭṭhāyā’’ti.
“Vissaṭṭhāyāti”者，谓用详尽细致的语言，不偏不倚，无杂无误地，为未得慧见者讲说教法。如释：“Vissaṭṭhā”指详尽清楚，“pitta”等者指苦恼及烦恼，为无慧见者所困扰者，因而施教须详细周密，不使有所遗漏。又或举例说明，若比库开讲经文、或说本生故事，须从讲说之初即专心致志，不散乱、滔滔不绝，如点燃火钻旋转生火，再如猛兽咀嚼、吞食，咬合紧密，逐句相承，无一遗漏。就如古林中巨蜥伏卧，时隐时现，时而幻灭，讲经时亦然，词气有聚亦有散，令人有时闻其义理，有时不闻。若讲者声色时而高时而慢，时大声时细声，如瘟火时熄时燃，死气沉沉，则谓之“冥顽果报之类”的言说者，虽欲引众起意听法，实则暗示其不专心。若有缓缓展开、详尽阐释、耐心细辨之义，多次反复证说，常如湍流波涛奔涌，不息地讲述，持修正法，称为“详尽细致”。此理据经文意转述勘明。故曰“vissaṭṭhāyāti”者，其意正如是也。
Anelagaḷāyāti elagaḷavirahitāya. Kassaci hi kathentassa elaṃ gaḷati, lālā paggharati, kheḷaphusitāni vā nikkhamanti, tassa vācā elagaḷā nāma hoti, tabbiparītāyāti attho. Atthassa viññāpaniyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasamatthatāya atthañāpane sādhanāya.
『无涎语』者，即离涎语也。盖有人说话时，涎液流出，或唾沫飞溅，彼之言语即称为涎语；此处之义，谓与彼相反者也。『能令人了知其义』者，谓其言语能将义理之始、中、终皆清晰呈现，具有令闻者了知所说之义的能力，足以成办令人知义之事也。
Vācāva karaṇanti vākkaraṇaṃ, udāhāraghoso. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ assāti kalyāṇavākkaraṇo. Tenevāha ‘‘madhurassaro’’ti. Hīḷetīti avajānāti. Mātugāmoti sambandho. Manaṃ apāyati vaḍḍhetīti manāpo. Tenāha ‘‘manavaḍḍhanako’’ti. Vaṭṭabhayena tajjetvāti yobbanamadādimattā bhikkhuniyo saṃsārabhayena tāsetvā. Gihikāleti attano gihikāle. Bhikkhuniyā methunena bhikkhunīdūsako hotīti bhikkhuniyā kāyasaṃsaggameva vadati. Sikkhamānāsāmaṇerīsu pana methunenapi bhikkhunīdūsako na hotīti āha ‘‘sikkhamānāsāmaṇerīsu methunadhamma’’nti. ‘‘Kāsāyavatthavasanāyā’’ti vacanato dussīlāsu bhikkhunīsikkhamānāsāmaṇerīsu garudhammaṃ ajjhāpannapubbo paṭikkhittoyevāti daṭṭhabbaṃ. Tassā bhikkhuniyā abhāvepi yā yā tassā vacanaṃ assosuṃ, tā tā tatheva maññantīti āha ‘‘mātugāmo hī’’tiādi.
『言语造作』者，即言辞之发声也，谓出声宣说之音。其言语造作善妙、柔和，故称『善妙言语者』。正因此故，注文说『音声柔美』也。『轻蔑』者，即鄙视也，此与『女众』相连。『令心增长』者，即令意欢喜增益，故称『令意欢喜者』。因此注文说『令心增长者』也。『以轮回之怖令其震恐』者，谓以青春骄慢等放逸之比库尼，以轮回之怖令其恐惧也。『于己在家之时』者，谓于其自身仍为在家人之时也。『与比库尼行不净法者乃玷污比库尼者』——此句实指与比库尼有身体接触之事而言。至于在学尼及沙玛内莉，则即便行不净法亦不构成玷污比库尼者，故注文说『在学尼、沙玛内莉，不净法』云云。由『身着袈裟者』此语可知，凡曾对破戒之比库尼、在学尼、沙玛内莉犯重法者，先已在禁止之列，此点应当明了。即便彼比库尼不在场，凡听闻其言者，亦皆作如是想，故注文说『女众则……』等语。
Idāni aṭṭha aṅgāni samodhānetvā dassetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. Imehi pana aṭṭhahaṅgehi asamannāgataṃ ñatticatutthena kammena sammannento dukkaṭaṃ āpajjati, bhikkhu pana sammatoyeva hoti.
今合诸八项，一并整理，宜而为揭示，故说“ettha cā”始者。由此八项，如其中无对应，则及以第四章律事中所别定之不当之业，必生诸恶业。唯有比库守持戒法，方能如法称许，免于不善业。
§148
148.Garukehīti garukātabbehi. Ekatoupasampannāyāti upayogatthe bhummavacanaṃ. ‘‘Ovadatī’’ti vā imassa ‘‘vadatī’’ti atthe sati sampadānavacanampi yujjati. Bhikkhūnaṃ santike upasampannā nāma parivattaliṅgā vā pañcasatasākiyāniyo vā.
“Garukehīti”谓为应当重视之事，重难承担者。又“ekatoupasampannāyāti”谓方有所具，合于使用场合之本质词。“Ovadatī”或“vadatī”系教授、教导之义，含义中亦有取得恰当完备之义。此分别用于比库面前称“upasampannā”，意谓已达上座戒者，指此戒者以五百人集会（或大比库集会）为之标记称号。
§149
149.Āsanaṃ paññapetvāti ettha ‘‘sace bhūmi manāpā hoti, āsanaṃ apaññāpetumpi vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mātugāmaggahaṇena bhikkhunīpi saṅgahitāti āha ‘‘dhammadesanāpattimocanattha’’nti. Sammatassa bhikkhuno santikaṃ pāṭipade ovādatthāya sabbāhi bhikkhunīhi āgantabbato ‘‘samaggāttha bhaginiyo’’ti iminā sabbāsaṃ āgamanaṃ pucchatīti āha ‘‘sabbā āgatātthā’’ti. Gilānāsu anāgatāsupi gilānānaṃ anāgamanassa anuññātattā āgantuṃ samatthāhi ca sabbāhi āgatattā ‘‘samaggāmhayyā’’ti vattuṃ vaṭṭati. Antogāme vātiādīsu yattha pañca aṅgāni bhūmiyaṃ patiṭṭhāpetvā vandituṃ na sakkā hoti, tattha ṭhitāya eva kāyaṃ purato nāmetvā ‘‘vandāmi ayyā’’ti añjaliṃ paggayha gantumpi vaṭṭati. Antaragharanti katthaci nagaradvārassa bahiindakhīlato paṭṭhāya antogāmo vuccati, katthaci gharummārato paṭṭhāya antogehaṃ. Idha pana ‘‘antogāme vā’’ti visuṃ vuttattā ‘‘antaraghare vā’’ti antogehaṃ sandhāya vuttanti daṭṭhabbaṃ. Yattha katthacīti antogāmādīsu yattha katthaci.
149.『敷设座位』——于此，三处结文中均说：『若地面令人满意，亦可不敷设座位。』言『女众』则比库尼亦摄于其中，故注文说『为法施、为解除罪犯之故』也。由于所有比库尼皆须前往受委派比库处，以礼节受教诫，故以『诸姐妹，你们齐集了吗？』此语询问一切人是否到来，故注文说『一切皆已来到』也。对于因病未至者，由于病者未来已获开许，而凡能来者皆已悉数来到，故可说『我们齐集了』。至于『在村落内』等——凡在某处无法将五体投地于地面行礼者，得就立处将身体向前弯曲，合掌说『顶礼，尊者』，然后离去，此亦可行。『城门内』——于某处，自城门外之门槛起称为村落内；于某处，自宅门起称为室内。然而此处既另说『在村落内』，则『在室内』当理解为指室内而言。『无论在何处』者，即村落内等任何处所也。
Vaṭṭatīti ‘‘vasatha ayye, mayaṃ bhikkhū ānessāmā’’ti vuttavacanaṃ saddahantīhi vasituṃ vaṭṭati. Na nimantitā hutvā gantukāmāti manussehi nimantitā hutvā gantukāmā na hontīti attho, tattheva vassaṃ upagantukāmā hontīti adhippāyo. Yatoti bhikkhunupassayato. Yācitvāti ‘‘tumhehi ānītaovādeneva mayampi vasissāmā’’ti yācitvā. Tatthāti tasmiṃ bhikkhunupassaye. Āgatānaṃ santike ovādena vasitabbanti pacchimikāya vassaṃ vasitabbaṃ. Abhikkhukāvāse vasantiyā āpattīti codanāmukhena sāmaññato āpattippasaṅgaṃ vadati, na pana tassā āpatti. Vassacchedaṃ katvā gacchantiyāpi āpattīti vassānupagamamūlaṃ āpattiṃ vadati. Itarāya āpattiyā anāpattikāraṇasabbhāvato ‘‘sā rakkhitabbā’’ti vuttaṃ, sā vassānupagamamūlā āpatti rakkhitabbāti attho, abhikkhukepi āvāse īdisāsu āpadāsu vassaṃ upagantabbanti adhippāyo. Tenāha ‘‘āpadāsu hi…pe… anāpatti vuttā’’ti. Itarāya pana āpattiyā anāpatti, kāraṇe asati pacchimikāyapi vassaṃ na upagantabbaṃ. Santesu hi bhikkhūsu vassaṃ anupagacchantiyā āpatti. Tattha gantvā pavāretabbanti ettha apavārentīnaṃ āpattisambhavato. Sace dūrepi bhikkhūnaṃ vasanaṭṭhānaṃ hoti, sakkā ca hoti navamiyaṃ gantvā pavāretuṃ, tattha gantvā pavāretabbaṃ. Sace pana navamiyaṃ nikkhamitvā sampāpuṇituṃ na sakkā hoti, agacchantīnaṃ anāpatti.
所谓轮住，指的是“尊女们的住处，我们比库们将要安置”的语句，由相应的话语使之安住。这里的义理不是说人们受邀而去，而是按此意思，主要指他们每年按时往来住持。所谓“绕”，即从比库的依止处来说。所谓乞请，是指“你们请带来的话，我们也同样将安住”的请求。这里意指从比库依止处。来者必须在相应的恳请中安住，当然是按年度连续安住。所谓避患住处，是指因戒律上的轻犯，通常指犯轻戒的情况，但不是真正戒犯。所谓离开住处而去，是指破坏轮住的根本戒犯。因为本戒中有说其他犯戒不可与年避住同行，所以这是戒中所说护持该轮住的含意，意为应当在避患处安住。故说“避患处……不犯戒”，这是戒律要点。其余因戒非戒犯的，则没有此义理，后续那年轮住无需随行。因为比库中若有人不跟随年度轮住即犯戒，因此去到他处应当知会许可，以预防违规犯戒。若较远处亦有比库住处，则可到九日那天前往请求许可，去时应当获许可。若九日当天离去而无法回来，离去者概无戒犯。
Uposathassa pucchanaṃ uposathapucchā, sāyeva ka-ppaccayaṃ rassattañca katvā uposathapucchakanti vuttāti āha ‘‘uposathapucchana’’nti. Uposatho pucchitabboti ‘‘kadā, ayya, uposatho’’ti pucchitabbo. Bhikkhunāpi ‘‘sve, bhagini, uposatho’’ti vattabbaṃ. Bhikkhū kadāci kenaci kāraṇena pannarasikaṃ vā cātuddasīuposathaṃ, cātuddasikaṃ vā pannarasīuposathaṃ karonti, yasmiñca divase bhikkhūhi uposatho kato, tasmiṃyeva bhikkhunīhipi uposatho kātabboti adhippāyena ‘‘pakkhassa terasiyaṃyeva gantvā’’tiādi vuttaṃ. Evaṃ pucchitena bhikkhunā sace cātuddasiyaṃ uposathaṃ karonti, ‘‘cātuddasiko bhaginī’’ti vattabbaṃ. Sace pana pannarasiyaṃ karonti, ‘‘pannarasiko bhaginī’’ti ācikkhitabbaṃ. Ovādatthāyāti ovādayācanatthāya. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbanti pāṭipadadivase ovādaggahaṇatthāya dutiyadivasato paṭṭhāya antarantarā dhammasavanatthāya gantabbaṃ. Ovādaggahaṇampi hi ‘‘dhammasavanamevā’’ti abhedena vuttaṃ. Nirantaraṃ vihāraṃ upasaṅkamiṃsūti yebhuyyena upasaṅkamanaṃ sandhāya vuttaṃ. Vuttañhetantiādinā yathānusiṭṭhaṃ paṭipajjissāmāti sabbāsaṃyeva bhikkhunīnaṃ upasaṅkamanadīpanatthaṃ pāḷi nidassitā. Ovādaṃ gacchatīti ovādaṃ yācituṃ gacchati. Dve tissoti dvīhi tīhi. Karaṇatthe cetaṃ paccattavacanaṃ.
有关伍波萨他之问，称为伍波萨他问讯，亦就是二三条件、了承及欲求的伍波萨他问讯。伍波萨他应当被询问曰：“尊者，伍波萨他何时？”比库尼也应答曰：“这是，比库姊妹，这是伍波萨他。”有时比库以某种缘故实行十五或十四日伍波萨他，或十四日或十五日伍波萨他。就行伍波萨他的那天，亦有比库尼应当同日实行的规定，戒律中告知“在四分之一月或三分之二月逢会时必到。”如此询问时比库尼若是在十四日举行日曰“十四日姊妹”，若在十五日举行曰“十五日姊妹”。所谓“教诲目的”，即为请求教导之意。于行法日应到场，日后又应为了中间的法闻，再赴场集。即使仅是听法，也不曾分为差别，一体视为法闻。被告诫的意思是说“听法即为教诲”。反复精进赴会的义理，是巴利文中为众多比库尼指示赴会之表示。所谓“去教诲”，是指去请求教诲。数字用二、三，因述事专为之。
Pāsādikenāti pasādajanakena niddosena kāyakammādinā. Sampādetūti tividhaṃ sikkhaṃ sampādetu. Sace pātimokkhuddesakaṃyeva disvā tāhi bhikkhunīhi ovādo yācito bhaveyya, tena kiṃ kātabbanti? Uposathagge sannipatite bhikkhusaṅghe pubbakiccavasena ‘‘atthi kāci bhikkhuniyo ovādaṃ yācamānā’’ti pucchiyamāne ‘‘evaṃ vadehī’’ti ovādapaṭiggāhakena vattabbavacanaṃ aññena bhikkhunā kathāpetvā pātimokkhuddesakena vattabbavacanaṃ attanā vatvā puna sayameva gantvā bhikkhunīnaṃ ārocetabbaṃ, aññena vā bhikkhunā tasmiṃ divase pātimokkhaṃ uddisāpetabbaṃ. Etaṃ vuttanti ‘‘tāhī’’ti etaṃ bahuvacanaṃ vuttaṃ.
所谓庄严，即以令人心欢喜且无过失之身业庄严。所谓使完成，有三种教化之义令使之成就。若仅见戒律讲述者而请求戒律劝诫，应如何处置？于伍波萨他集会中有比库集合，以先前工作之名询问“是否有比库尼请求指导教诲”，获得肯定后，由戒律讲述者以戒律教示宣说，之后同一日又由自己亲授，告知比库尼，亦可由他比库尼代授。该日还可告知其他比库尼，如是宣说。此所谓“诸者”，指复数形式用法。
Ekā bhikkhunī vāti idaṃ bahūhi bhikkhunupassayehi ekāya eva bhikkhuniyā sāsanapaṭiggahaṇaṃ sandhāya vuttaṃ, na pana dutiyikāya abhāvaṃ sandhāya. Bahūhi bhikkhunupassayehīti antarāmagge vā tasmiṃyeva vā gāme bahūhi bhikkhunupassayehi. ‘‘Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī cā’’ti iminā nānāupassayehi sāsanaṃ gahetvā āgatabhikkhuniyā vattabbavacanaṃ dasseti. Idañca ekena pakārena mukhamattanidassanatthaṃ vuttaṃ, tasmiṃ tasmiṃ pana bhikkhunupassaye bhikkhunīnaṃ pamāṇaṃ sallakkhetvā tadanurūpena nayena vattabbaṃ. Bhikkhusaṅghassa ayyānaṃ ayyassāti idaṃ saṅkhipitvā vuttaṃ.
有一比库尼说，此法由多位比库尼护持，但由一比库尼单独就教法依止加以表达，不是在第二人不存在的情况下表达。由多位比库尼护持者，乃指在别处或本村由众多比库尼护持。所谓“比库尼僧团及尊者比库尼”，即多方依止之教法，传达归来的比库尼该如是诉说。此处只为以一种方式示其面貌，故称“表达仅是外貌”，在各个比库尼依止处，须根据各依止中比库尼的数量及资历，依次传诵为宜。该言简述尊者比库尼集会用语。
Pātimokkhuddesakenapīti idaṃ saṅghuposathavaseneva dassitaṃ. Yattha pana tiṇṇaṃ dvinnaṃ vā vasanaṭṭhāne pātimokkhuddeso natthi, tatthāpi ñattiṭhapanakena itarena vā bhikkhunā imināva nayena vattabbaṃ. Ekapuggalenapi uposathadivase ovādayācanaṃ sampaṭicchitvā pāṭipade āgatānaṃ bhikkhunīnaṃ ‘‘natthi kocī’’tiādi vattabbameva. Sace sayameva, ‘‘sammato aha’’nti vattabbaṃ. Imaṃ vidhiṃ ajānanto idha bāloti adhippeto.
所谓戒律讲授，正是于此戒律集会中所施。若在三处或两处住处无戒律讲授，则可以戒律设立者及其他比库尼借此方式为之。即使某位比库尼于伍波萨他日请求教诲后，只有“无人”之语可说，则应如此言。倘若亲自作答，便该言“同意如此”。不知此法则者，在此处被称为愚笨。
§150
150.Adhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassātiādīsu vijjamānesupi vaggādibhāvanimittesu dukkaṭesu adhammakammamūlakaṃ pācittiyameva pāḷiyaṃ sabbattha vuttanti āha ‘‘adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyānī’’ti. Sesamettha uttānameva. Asammatatā, bhikkhuniyā paripuṇṇūpasampannatā, ovādavasena aṭṭhagarudhammabhaṇananti imāni panettha tīṇi aṅgāni.
第150节《非法业非法业之识别》部对比库尼僧团所摄非法业辨别，谆谆开导，包括因戒律中戒犯、过失等累及恶业诱因的各种不善行为之非法业，详细诠释称非法业主要乃源于违规戒律的犯戒，班次中论述称“非法业乃因两人中九个女性与十八个犯戒数有关”。此乃此处标题。尚论不善状态、不合格的比库尼的完满修行以及戒诫等八大教义，此三者为此论中三大部分。
Ovādasikkhāpadavaṇṇanā niṭṭhitā. · 教诫学处注释完毕。
2. Atthaṅgatasikkhāpadavaṇṇanā二、日没学处注释
§153
153. Dutiye kusalānaṃ dhammānaṃ sātaccakiriyāyāti pubbabhāgappaṭipattivasena vuttaṃ. Munātīti jānāti. Tena ñāṇenāti tena arahattaphalapaññāsaṅkhātena ñāṇena. Pathesūti upāyamaggesu. Arahato pariniṭṭhitasikkhattā āha ‘‘idañca…pe… vutta’’nti. Atha vā ‘‘appamajjato sikkhato’’ti imesaṃ padānaṃ hetuatthatā daṭṭhabbā, tasmā appamajjanahetu sikkhanahetu ca adhicetasoti attho. Sokāti cittasantāpā. Ettha ca adhicetasoti iminā adhicittasikkhā, appamajjatoti iminā adhisīlasikkhā, munino monapathesu sikkhatoti etehi adhipaññāsikkhā, muninoti vā etena adhipaññāsikkhā, monapathesu sikkhatoti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgappaṭipadā, sokā na bhavantītiādīhi sikkhāpāripūriyā ānisaṃsā pakāsitāti veditabbaṃ.
第二，对于善法的具足实践，依其先行因缘而论述。面对“比库”的称谓，他意指此处的出家者。所谓的“彼智慧”，是指以阿拉汉果德智慧累积而成的智慧。所谓“路径”，是归纳于方便法门之中。阿拉汉成就圆满之修行者曾说：“这一切法……如是说。”或者说：“应勤勉修学。”此处的“言辞”表明其因果之义，故“应勤勉”为精进之因，“修学”为修行之因，此涵盖了内心精进的含义。所谓“忧愁”，为心之烦恼。此处所说的“内心精进”，是指以精勤之心修习；所谓“应精勤”，是指依戒行修习；“比库”表示由此发起的智慧修学，即以此智慧修习超世间法的先行阶段。由此可见，忧愁乃是无忧之法修满的缘起，应当明了。
Kokanudanti padumavisesanaṃ yathā ‘‘kokāsaya’’nti, taṃ kira bahupattaṃ vaṇṇasampannaṃ ativiya sugandhañca hoti. ‘‘Kokanudaṃ nāma setapaduma’’ntipi vadanti. Pātoti pageva. Ayañhettha attho – yathā kokanudasaṅkhātaṃ padumaṃ pāto sūriyuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇajutitāya aṅgīrasaṃ sammāsambuddhaṃ passāti.
“黄荆(豨薟蕉)意指特异的莲花，犹如『蕹菜(又作水蕹)』一般，其品质美妙且香气浓郁。所谓“黄荆莲”，就是白莲花。据说“脚”是叶柄的意思。本句意指：像黄荆莲在日出时节开放，芳香洁净而无杂味，光彩照人，正如色相和香味俱足的净莲花一般，夏季时于空中炽烈如火的身体，焚烧着自身发光，显现出正觉者的殊胜相貌。
Abhabboti paṭipattisāramidaṃ sāsanaṃ, paṭipatti ca pariyattimūlikā, tvañca pariyattiṃ uggahetuṃ asamattho, tasmā abhabboti adhippāyo. Suddhaṃ pilotikakhaṇḍanti iddhiyā abhisaṅkhataṃ parisuddhaṃ coḷakhaṇḍaṃ. Tadā kira bhagavā ‘‘na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhū’’ti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā ‘‘handa, bhikkhu, imaṃ parimajjanto ‘rajoharaṇaṃ rajoharaṇa’nti punappunaṃ sajjhāyaṃ karohī’’ti vatvā adāsi tattha pubbekatādhikārattā.
所谓“不具足”，是指此教法的实际修持，根基在于读诵经文，且修行者未能胜任涵摄正法，不善于把握经藏的原因。故称之为“不具足”，谓其无由能掌握教法精髓。至清净的神通力量犹如破竹利器。彼时世尊曾言：“诸比库啊，不必忧愁，说我不能使你们作听受功德者，我并非不具足”，遂外出入室，凭借神通如利剑破竹般显现力量，告诫比库勤修戒定慧。
So kira pubbe rājā hutvā nagaraṃ padakkhiṇaṃ karonto nalāṭato sede muccante parisuddhena sāṭakena nalāṭaṃ puñchi, sāṭako kiliṭṭho ahosi . So ‘‘imaṃ sarīraṃ nissāya evarūpo parisuddhasāṭako pakatiṃ jahitvā kiliṭṭho jāto, aniccā vata saṅkhārā’’ti aniccasaññaṃ paṭilabhati, tena kāraṇenassa rajoharaṇameva paccayo jāto. Rajaṃ haratīti rajoharaṇaṃ. Saṃvegaṃ paṭilabhitvāti asubhasaññaṃ aniccasaññañca upaṭṭhapento saṃvegaṃ paṭilabhitvā. So hi yoniso ummajjanto ‘‘parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ doso’’ti asubhasaññaṃ aniccasaññañca paṭilabhitvā nāmarūpapariggahādinā pañcasu khandhesu ñāṇaṃ otāretvā kalāpasammasanādikkamena vipassanaṃ vaḍḍhetvā udayabbayañāṇādipaapāṭiyā vipassanaṃ anulomagotrabhusamīpaṃ pāpesi. Taṃ sandhāya vuttaṃ ‘‘vipassanaṃ ārabhī’’ti. Obhāsagāthaṃ abhāsīti obhāsavissajjanapubbakabhāsitagāthā obhāsagāthā, taṃ abhāsīti attho.
传说中他此前为王，环绕城市巡游时，额头处有垢污附着。此时清净的净沙如毡覆盖额头，污垢因缘显现。此人以无常观破除身心垢污，觉察诸法无常因缘，故生起对色身垢污的厌弃之心。所谓“去除垢污”，便是此名。由此他顿时证得强烈之忧惧（对无常丑陋的深切觉察）。这也是由正确观照导致，消除烦恼，断除五蕴执著，增强正见，增长智慧，促进内观定慧的依因。此即“开始内观”的表述。所谓“阐发歌”，是指先前讲述的释义的前奏歌，称为“阐发歌”，含义即是“阐明”。
Ettha ca ‘‘adhicetasoti imaṃ obhāsagāthaṃ abhāsī’’ti idheva vuttaṃ. Visuddhimagge (visuddhi. 2.386) pana dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.cūḷapanthakattheravatthu) theragāthāsaṃvaṇṇanāyañca (theragā. aṭṭha. 2.566) –
此处“内心精进”即“此阐发歌的阐明”即是在此处说的。在《净道论》（第2章386节）及《法句经注》（法句经注，第一分，长老传）中，亦有对此阐明歌的解说。
‘‘Rāgo rajo na ca pana reṇu vuccati;
“贪爱不是污垢，尘埃也不是种子，
Rāgassetaṃ adhivacanaṃ rajoti;
『贪欲』此名称谓为『尘垢』。
Etaṃ rajaṃ vippajahitvā paṇḍitā;
圣者远离此尘垢，
Viharanti te vigatarajassa sāsane.
在此无尘垢教法中安住修行。
‘‘Doso…pe… sāsane.
『嗔恨』……等，亦在此教法中说。
‘‘Moho rajo na ca pana reṇu vuccati;
『痴』不过称为『尘埃』，
Mohassetaṃ adhivacanaṃ rajoti;
『痴』此名称谓即『尘垢』。
Etaṃ rajaṃ vippajahitvā paṇḍitā;
这些污垢已经被断除，智者们因此清净无染；
Viharanti te vigatarajassa sāsaneti. –
他们住于此，无有污垢，守护清净戒律。
Imā tisso obhāsagāthā abhāsī’’ti vuttaṃ. Adhicetasoti ca ayaṃ cūḷapanthakattherassa udānagāthāti imissāyeva pāḷiyā āgataṃ. Theragāthāyaṃ pana cūḷapanthakattherassa udānagāthāsu ayaṃ anāruḷhā, ‘‘ekudāniyattherassa pana ayaṃ udānagāthā’’ti (theragā. aṭṭha. 1.ekudāniyattheragāthāvaṇṇanā) tattha vuttaṃ. Evaṃ santepi imissā pāḷiyā aṭṭhakathāya ca evamāgatattā cūḷapanthakattherassapi ayaṃ udānagāthā obhāsagāthāvasena ca bhagavatā bhāsitāti gahetabbaṃ. Arahattaṃ pāpuṇīti abhiññāpaṭisambhidāparivāraṃ arahattaṃ pāpuṇi. Abhabbo tvantiādivacanato anukampāvasena saddhivihārikādiṃ saṅghikavihārā nikkaḍḍhāpentassa anāpatti viya dissati. Abhabbo hi thero sañcicca taṃ kātuṃ, nikkaḍḍhanasikkhāpade vā apaññatte therena evaṃ katanti gahetabbaṃ.
此三句为明诵诗。据说这句称为“上人心境”的诗句，出自小般踏长老的颂歌。小般踏长老的颂歌中另有无起长老的颂歌曰此，在长老颂释中有述。尽管如此，此巴利语及巴利注疏中，这首由小般踏长老所作的颂歌，应视为明诵诗而被世尊宣说。阿拉汉果得已成就，这是通说于解脱智慧与证觉的语境中。常以略言“不能者”等表达慈悲心，指比库对法与僧团生活持正信，未犯戒律者，不可责难。若曰不可，则此长老虽积累多年修为，终不为不能，乃因戒法严明，行持有余，令众无过失应称。故此谓之“以理智者行之”。
§156
156.Ovadantassa pācittiyanti atthaṅgate sūriye garudhammehi vā aññena vā dhammeneva ovadantassa sammatassapi pācittiyaṃ. Sesamettha uttānameva. Atthaṅgatasūriyatā, paripuṇṇūpasampannatā, ovadananti imāni panettha tīṇi aṅgāni.
第156条，关于告诫犯有巴吉帝亚的罪行者，文义如日轮光明，鹰鸟猛禽般威严，或其他严明法制之力。此处“告诫”即是斥责罪者，使其悔改。其文最后讲述上述三方面之含义：警戒者的严正，如日光普照，如猛禽护法，遵守法制的完整。
Atthaṅgatasikkhāpadavaṇṇanā niṭṭhitā. · 日没学处注释完毕。
3. Bhikkhunupassayasikkhāpadavaṇṇanā三、比库尼住所学处注释
§162
162. Tatiyaṃ uttānatthameva. Upassayūpagamanaṃ, paripuṇṇūpasampannatā, samayābhāvo, garudhammehi ovadananti imāni panettha cattāri aṅgāni.
第162条，第三段亦是譬喻其告诫事项之完备、时机把握、以及用猛禽法制的警示力。此处说明告诫应果断完整，时机适当，执法严厉，以达使人改正之效。以上为四项原则。
Bhikkhunupassayasikkhāpadavaṇṇanā niṭṭhitā. · 比库尼住所学处注释完毕。
4. Āmisasikkhāpadavaṇṇanā四、利养学处注释
§164
164. Catutthe ‘‘upasampannaṃ…pe… bhikkhunovādaka’’nti imesaṃ ‘‘maṅkukattukāmo’’ti iminā sambandho. ‘‘Avaṇṇaṃ kattukāmo ayasaṃ kattukāmo’’ti imesaṃ pana vasena ‘‘upasampanna’’ntiādīsu ‘‘upasampannassā’’ti vibhattivipariṇāmo kātabboti imamatthaṃ sandhāya ‘‘ujjhāpanake vuttanayenevattho veditabbo’’ti vuttaṃ. ‘‘Cīvarahetu ovadatī’’tiādinā bhaṇantassa ekekasmiṃ vacane niṭṭhite pācittiyaṃ veditabbaṃ. ‘‘Upasampannaṃ saṅghena asammata’’nti pāḷivacanato ‘‘sammatena vā saṅghena vā bhāraṃ katvā ṭhapito’’ti aṭṭhakathāvacanato ca aṭṭhahi aṅgehi samannāgato sammatena vā vippavasitukāmena ‘‘yāvāhaṃ āgamissāmi, tāva te bhāro hotū’’ti yācitvā ṭhapito tassābhāvato saṅghena vā tatheva bhāraṃ katvā ṭhapito aṭṭhahi garudhammehi aññena vā dhammena ovadituṃ labhatīti veditabbaṃ. Tasmā ‘‘yo pana, bhikkhu, asammato bhikkhuniyo ovadeyya, pācittiya’’nti idaṃ pageva bhāraṃ katvā aṭṭhapitaṃ sandhāya vuttanti gahetabbaṃ.
第164条，第四段中写道“达上比库尼......警诫者”，与“欲主宰脾气”有关。雖言“欲壤度，欲锻造”，此即对提升比库尼品行之“达上”的不同分支用语变化。文中规定，讨论比库尼若以不正当意图警告他人，则构成巴吉帝亚戒罪，应谨慎察明。对于“衣服为由告戒罪”者，一一语句必认定为巴吉帝亚。巴利语中“未获僧团批准者”，“获准或未经获准者”之差别，注疏解释为认为“市雅权重”、“遵守规定”，所以须恭敬请示至法制认可，才能承担相应资格及宣示戒律。故云“或拜请并获准，在法制八项条件备齐前，不得擅自发布”。因此，“若比库对其违犯戒律比库尼进行不正当警告者，犯巴吉帝亚戒”——以此规定具体并明晰判断标准。
§168
168.Anāpatti pakatiyā cīvarahetu…pe… ovadantaṃ bhaṇatīti ettha āmisahetu ovadantaṃ ‘‘āmisahetu ovadatī’’ti saññāya evaṃ bhaṇantassa anāpatti, ‘‘na āmisahetu ovadatī’’ti saññino pana dukkaṭaṃ, na āmisahetu ovadantaṃ pana ‘‘āmisahetu ovadatī’’ti saññāya bhaṇantassapi anāpatti sacittakattā sikkhāpadassa. Sesamettha uttānameva. Upasampannatā, dhammena laddhasammutitā, anāmisantaratā, avaṇṇakāmatāya evaṃ bhaṇananti imāni panettha cattāri aṅgāni.
168. 关于无犯禁，因袈裟而起……此处称为食肉因缘，即因肉而起，谓说“因肉故说法”，以此意识持有者无犯禁。若意执“非因肉故说法”，则为恶意。若说法者意持“因肉故说法”，则心纯洁时，与戒法相应亦无犯禁。以上均为前文所述内容。得授具足，为法所成就、不带杂染、不染色欲，如此述说。此处总括称之为四个部分。
Āmisasikkhāpadavaṇṇanā niṭṭhitā. · 物质供养学处的注释已结束。
§169
169. Pañcamaṃ uttānatthameva.
169. 第五项，亦为前述之义。
6. Cīvarasibbāpanasikkhāpadavaṇṇanā六、令缝衣学处的注释
§175
175. Chaṭṭhe sace sā bhikkhunī taṃ cīvaraṃ āditova pārupeyya, aññā bhikkhuniyo disvā ujjhāpeyyuṃ, tato mahājano passituṃ na labhatīti maññamāno ‘‘yathāsaṃhaṭaṃ haritvā nikkhipitvā’’tiādimāha.
175. 第六项，若比库尼像染污般披袈裟，其他比库尼见而告戒，之后大众认为不能观看，便说“如同收拾破烂一般，将其收纳”的说法。
§176
176.Nīharatīti sakiṃ nīharati. Yepi tesaṃ nissitakāti sambandho. Kathinavattanti ‘‘sabrahmacārīnaṃ kātuṃ vaṭṭatī’’ti itikattabbatāvasena sūcikammakaraṇaṃ. Ācariyupajjhāyānaṃ dukkaṭanti akappiyasamādānavasena dukkaṭaṃ. Vañcetvāti ‘‘tava ñātikāyā’’ti avatvā ‘‘ekissā bhikkhuniyā’’ti ettakameva vatvā. ‘‘Ekissā bhikkhuniyā’’ti sutvā te aññātikasaññino bhaveyyunti āha ‘‘akappiye niyojitattā’’ti . ‘‘Idaṃ te mātu cīvara’’ntiādīni avatvāpi ‘‘idaṃ cīvaraṃ sibbehī’’ti suddhacittena sibbāpentassapi anāpatti.
176. 「尼迦罗提」意为某人自纳持。此与依附他人有关。所谓苛难，指以应对戒律之规制为标准的苛责。对师长请益者的苛难，则因受不宜行为之责难而生。掠夺者，即称‘你的亲属’，又称‘某比库尼’时，正如其言。闻谓‘由于不当的委派’，若还称‘这是你母亲的袈裟’诸句，虽如此言，人若心清净为持斋者，亦无犯禁。
§179
179.Upāhanatthavikādinti ādi-saddena yaṃ cīvaraṃ nivāsetuṃ vā pārupituṃ vā na sakkā hoti, tampi saṅgaṇhāti. Sesamettha uttānameva. Aññātikāya bhikkhuniyā santakatā, nivāsanapārupanūpagatā, vuttanayena sibbanaṃ vā sibbāpanaṃ vāti imāni panettha tīṇi aṅgāni.
179. 「衣物禁用」意指以首尾等音头为标志的，无法安放或妥持的袈裟，此亦归入考量。以上总括称为。被他人持有之比库尼为衣物所摄，为安放、妥持之用，俗话中说为布施或受纳。这儿共分三类。
Cīvarasibbāpanasikkhāpadavaṇṇanā niṭṭhitā. · 令缝衣学处的注释已结束。
7. Saṃvidahanasikkhāpadavaṇṇanā七、约定安排学处的注释
§181
181. Sattame ‘‘pacchā gacchantīnaṃ corā acchindiṃsū’’ti ettha ‘‘pattacīvara’’nti pāṭhasesoti āha ‘‘pacchā gacchantīnaṃ pattacīvara’’nti. Tā bhikkhuniyoti pacchā gacchantiyo bhikkhuniyo. ‘‘Pacchā gacchantīna’’nti ca vibhattivipariṇāmenettha sambandho veditabbo. Pāḷiyaṃ ‘‘gacchāma bhagini, gacchāma ayyā’’ti bhikkhupubbakaṃ saṃvidhānaṃ vuttaṃ, ‘‘gacchāma ayya, gacchāma bhaginī’’ti bhikkhunīpubbakaṃ. Ekaddhānamagganti ekaṃ addhānasaṅkhātaṃ maggaṃ, ekato vā addhānamaggaṃ. Hiyyoti suve. Pareti tatiyadivase.
181. 第七项“盗窃往后行者之衣袍”句中，称为“盗窃往后行者衣袍”。指的是布施后的比库尼。此“往后行者”指那些行走退后各别身份变化之人。须知巴利文中对比库语序有区分，男比库用“走吧兄弟，走吧师父”，女比库尼用“走吧师父，走吧姐妹”。“一次一集”指一次行礼，一次称呼。含义是轻率之意。此发生于第三日过后。
§182-183
182-183.Dvidhā vuttappakāroti pādagamanavasena pakkhagamanavasena vāti dvidhā vuttappabhedo . Catunnaṃ maggānaṃ sambandhaṭṭhānaṃ catukkaṃ, tiṇṇaṃ maggānaṃ sambandhaṭṭhānaṃ siṅghāṭakaṃ. ‘‘Gāmantare gāmantare’’ti ettha añño gāmo gāmantaranti āha ‘‘nikkhamane anāpatti…pe… bhikkhuno pācittiya’’nti. ‘‘Saṃvidhāyā’’ti pāḷiyaṃ avisesena vuttattā ‘‘neva pāḷiyā sametī’’ti vuttaṃ, ‘‘etthantare saṃvidahitepi bhikkhuno dukkaṭa’’nti vuttattā ‘‘na sesaaṭṭhakathāya sametī’’ti vuttaṃ. Addhayojanaṃ atikkamantassāti asati gāme addhayojanaṃ atikkamantassa. Yattha hi addhayojanabbhantare añño gāmo na hoti, taṃ idha agāmakaṃ araññanti adhippetaṃ, addhayojanabbhantare pana gāme sati gāmantaragaṇanāya eva āpatti.
182-183.所谓两合错误者，是指由足迹转移或飞行转移所引起的错谬，被称为两种错误之别。关于四条正道之接合处有四种类型，三条正道之接合处则称为主入点。在此，有语“乡村之中、乡村之间”，此处说“乡村”是指他乡或乡村。关于违犯，论曰：“出离之事不犯……比库犯巴吉帝亚。”“构制”一词，巴利原文中有特别的用法，意指“并非巴利语，非合语”；又说“他处虽构制，比库仍犯错”，因此未全部载入注疏。所谓越过一段里程者，即表示处于非乡村地带，超越一段里程。若超越之间没有他乡存在，则此处称为乡外林地与禁域。若在两地之间有村落，则以乡村计数，违犯即发生于此。
§185
185.Raṭṭhabhedeti raṭṭhavilope. Cakkasamāruḷhāti iriyāpathacakkaṃ sakaṭacakkaṃ vā samāruḷhā. Sesaṃ uttānameva. Dvinnampi saṃvidahitvā maggappaṭipatti , avisaṅketaṃ, samayābhāvo, anāpadā, gāmantarokkamanaṃ vā addhayojanātikkamo vāti imāni panettha pañca aṅgāni. Ekatoupasampannādīhi saddhiṃ gacchantassa pana mātugāmasikkhāpadena āpatti.
185.所谓国界之分裂，指的是国界的消失或破裂。所谓轮回升降，是行路之轮或车轮的升降。如同轮子升降一般，这是国界消失的现象。上述五种情况即为此处五项，包含双重构制、实修转违、不明时点、禁食不中、乡村往返超过两里等。此处还说，已承受出家收戒者，如与母乡一同行动，亦属犯戒。
Saṃvidahanasikkhāpadavaṇṇanā niṭṭhitā. · 约定安排学处的注释已结束。
8. Nāvābhiruhanasikkhāpadavaṇṇanā八、登船学处的注释
§188
188. Aṭṭhame lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvāti ayaṃ viseso ‘‘evamime…pe… bhikkhunīhi saddhiṃ nāvāya kīḷantī’’ti iminā ‘‘uddhaṃgāminiṃ vā adhogāminiṃ vā’’ti iminā ca siddho.
188.第八条为因社会聚合而形成游娱观望，该用语特别意指“由这等比库尼们共同乘舟戏乐”，并以“向上行者或向下行者”表达确认此义。
§189
189. Nadiyā kuto gāmantaranti āha ‘‘yassā nadiyā’’tiādi. ‘‘Tassā sagāmakatīrapassena…pe… addhayojanagaṇanāyāti ekekapasseneva gamanaṃ sandhāya vuttattā tādisikāya nadiyā majjhena gacchantassa gāmantaragaṇanāya addhayojanagaṇanāya ca āpattī’’ti vadanti. Sabbaaṭṭhakathāsūtiādinā attanā vuttamevatthaṃ samattheti. ‘‘Kīḷāpurekkhāratāya bhikkhuniyā saddhiṃ saṃvidhāya nāvaṃ abhiruhantassa nadiyaṃyeva pācittiyassa vuttattā vāpisamuddādīsu kīḷāpurekkhāratāya dukkaṭameva, na pācittiya’’nti vadanti. ‘‘Lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā’’ti vacanato keci ‘‘imaṃ sikkhāpadaṃ akusalacittaṃ lokavajja’’nti vadanti, taṃ na gahetabbaṃ. Kīḷāpurekkhāratāya hi abhiruhitvāpi gāmantarokkamane addhayojanātikkame vā kusalābyākatacittasamaṅgīpi hutvā āpattiṃ āpajjati . Yadi hi so saṃvegaṃ paṭilabhitvā arahattaṃ vā sacchikareyya, niddaṃ vā okkameyya, kammaṭṭhānaṃ vā manasi karonto gaccheyya, kuto tassa akusalacittasamaṅgitā, yenidaṃ sikkhāpadaṃ akusalacittaṃ lokavajjanti vuccati, tasmā paṇṇattivajjaṃ ticittanti siddhaṃ. Sesamettha uttānameva.
189.关于“河流从何处或至何乡”有语：“此处河流之处”等等。所谓“以其具乡村之岸沿……按两里计算”，意为以每一岸边计里，河流正中行走者，乡村计里与两里计算皆视为犯戒。对此，所有注疏均自认解释如是。在注中言，“因比库尼们乘舟游乐同时构制，该河流处被判巴吉戒”，又言“河流如海洋处游乐构制不善，虽不犯巴吉戒，但属不善之法”。有些人对“因社聚而游乐的行为为恶念、众所非议”，然不应采纳此说。因游乐时即便登舟往返乡村越过两里，且心欢喜未生恶念，则仍有犯戒，若获得精进至断尽阿拉汉果位，入眠或修行业处而去，则何来所谓恶念共生之说？谓此戒为恶念之戒属不正确，因而界定为三心之一而成立。上述结论如前文所述。
Nāvābhiruhanasikkhāpadavaṇṇanā niṭṭhitā. · 登船学处之解释已毕。
9. Paripācitasikkhāpadavaṇṇanā九、煮食学处之解释
§194
194. Navame paṭiyāditanti bhikkhūnaṃ atthāya sampāditaṃ. Ñātakā vā honti pavāritā vāti ettha sacepi bhikkhuno aññātakā appavāritā ca siyuṃ, bhikkhuniyā ñātakā pavāritā ce, vaṭṭati.
194.第九条称为禁止亲属，依此条制定用以比库利益。有语：若比库的亲属禁止往来，或无亲属禁止，若比库的亲属被禁止，则此条流行。
§197
197. Pāpabhikkhūnaṃ pakkhupacchedāya idaṃ paññattaṃ, tasmā pañcabhojaneyeva āpatti vuttā. Pañca bhojanāni ṭhapetvā sabbattha anāpattīti idaṃ pana iminā sikkhāpadena anāpattidassanatthaṃ vuttaṃ. Viññattiyā uppannaṃ paribhuñjantassa hi aññattha vuttanayena dukkaṭaṃ. Sesaṃ uttānameva. Bhikkhuniparipācitabhāvo, jānanaṃ, gihisamārambhābhāvo, odanādīnaṃ aññataratā, tassa ajjhoharaṇanti imāni panettha pañca aṅgāni.
197.为防止恶比库之党派割裂，特别制定此条，故五食处分犯戒被提出。五食若存而处处无犯戒，此乃以此戒示现不犯戒之意。因明显证据而产生、遭他人宣说者，罪入恶。其余内容如前所述。比库对比库的调伏、知道之境界、出家初心、某些诸如稀饭等之差异取得等，即为此处五个方面。
Paripācitasikkhāpadavaṇṇanā niṭṭhitā. · 煮食学处之解释已毕。
10. Rahonisajjasikkhāpadavaṇṇanā十、独坐学处之解释
§198
198. Dasame upanandassa catutthasikkhāpadenāti appaṭicchanne mātugāmena saddhiṃ rahonisajjasikkhāpadaṃ sandhāya vuttaṃ. Kiñcāpi taṃ acelakavagge pañcamasikkhāpadaṃ hoti, upanandattheraṃ ārabbha paññattesu pana catutthabhāvato ‘‘upanandassa catutthasikkhāpadenā’’ti vuttaṃ. Catutthasikkhāpadassa vatthuto imassa sikkhāpadassa vatthuno paṭhamaṃ uppannattā idaṃ sikkhāpadaṃ paṭhamaṃ paññattaṃ. Iminā ca sikkhāpadena kevalaṃ bhikkhuniyā eva rahonisajjāya āpatti paññattā, upari mātugāmena saddhiṃ rahonisajjāya āpatti visuṃ paññattāti daṭṭhabbaṃ.
第198条。关于第四戒律是对具寿臣难陀所说的，在未经允许与母系女子同住时，应当遵守密室内作礼的戒律。此事同样记载于“小尘垢”篇中第五戒律。起初在提及具寿臣难陀的有关戒律时，只说“具寿臣难陀的第四戒律”。所谓第四戒律的实质即是本戒律所言的第一规定。这一戒律规定仅对比库尼在密室内作礼的行为构成违犯，若与母系女子同住时，在密室作礼则构成严重违犯，需视为第二重违犯，理应十分注意。
Rahonisajjasikkhāpadavaṇṇanā niṭṭhitā. · 独坐学处之解释已毕。
Niṭṭhito bhikkhunivaggo tatiyo. · 比库尼品第三已毕。
4. Bhojanavaggo
第四章 饮食分篇
1. Āvasathapiṇḍasikkhāpadavaṇṇanā一、住处施食学处的解释
§206
206. Bhojanavaggassa paṭhamasikkhāpade addhayojanaṃ vā yojanaṃ vā gantuṃ sakkotīti ettha tattakaṃ gantuṃ sakkontassapi tāvatakaṃ gantvā aladdhabhikkhassa ito bhuñjituṃ vaṭṭati. Imesaṃyevāti imesaṃ pāsaṇḍānaṃyeva. Ettakānanti imasmiṃ pāsaṇḍe ettakānaṃ. Ekadivasaṃ bhuñjitabbanti ekadivasaṃ sakiṃyeva bhuñjitabbaṃ. ‘‘Ekadivasaṃ bhuñjitabba’’nti vacanato pana ekasmiṃ divase punappunaṃ bhuñjituṃ vaṭṭatīti na gahetabbaṃ. Puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti iminā paṭhamaṃ bhuttaṭṭhānesu puna ekasmimpi ṭhāne bhuñjituṃ na vaṭṭatīti dasseti.
第206条。饮食分篇第一戒律规定许可旅行至两由旬或一由旬。此处所谓“旅行”是指能够到达、行进至某处。比库若远行到那样的距离，才能从那处用食。这里说的“此处”指本邪见派别，即就是这一偏邪教派中规定的距离。一天内仅可用食一次，也只能与同伴一起用食。“一天用食一次”这句话并不禁止当天反复多次用食，但不得再此之前用食。也就是说，用食期间不能先后在多个地点用食。
§208
208.‘‘Gacchanto vā āgacchanto vāti idaṃ addhayojanavasena gahetabba’’nti vadanti. Antarāmagge gataṭṭhāneti ekasseva santakaṃ sandhāya vuttaṃ. ‘‘Āgacchantepi eseva nayo’’ti saṅkhepena vuttamevatthaṃ vibhāvento ‘‘gantvā paccāgacchanto’’tiādimāha. Āpattiṭṭhāneyeva puna bhuñjantassa anāpatti vattabbāti gamane āgamane ca paṭhamaṃ bhojanaṃ avatvā antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasanti punappunaṃ bhojanameva dassitaṃ, gamanadivase pana āgamanadivase ca ‘‘gamissāmi āgamissāmī’’ti bhuñjituṃ vaṭṭatiyeva. Suddhacittena punappunaṃ bhuñjantassapi punappunaṃ bhojane anāpatti. Aññassatthāya uddisitvā paññattaṃ bhikkhuno gahetumeva na vaṭṭatīti āha ‘‘bhikkhūnaṃyeva atthāyā’’ti. Sesamettha uttānameva. Āvasathapiṇḍatā, agilānatā, anuvasitvā bhojananti imāni panettha tīṇi aṅgāni.
第208条。有云“去时或来时，应当在相等于两由旬距离之处用食”。这里所说的“中途停留处”，特指一处固定的驻足之地。经简约表达为“去时也是此法”，意指明辨“去之后再返回”等情况。同一停留处的比库用食并不构成违犯。行走和停留中先用食，再离开到另一处停留，是连续一天的两次用食，均属合法。行走日和来访日可有意用食，如说“我将去、将来”，以纯净心多次用食也无违犯。另有针对情况说明，明示不允许外人拿用食。此戒律只适用于比库。关于日常住宿、历经疾病和食用监护食物，皆属于此戒律的三个部分内容。
Āvasathapiṇḍasikkhāpadavaṇṇanā niṭṭhitā. · 住处施食学处的解释完毕。
2. Gaṇabhojanasikkhāpadavaṇṇanā二、众食学处的解释
§209
209. Dutiye abhimāreti abhigantvā bhagavato māraṇatthāya niyojite dhanuddhare. Guḷhapaṭicchannoti apākaṭo. Pavijjhīti vissajjesi. Nanu rājānampi mārāpesīti vacanato idaṃ sikkhāpadaṃ ajātasattuno kāle paññattanti siddhaṃ, evañca sati parato anupaññattiyaṃ –
第209条。第二个规定是说，承认并知晓世尊为死亡事由所派遣比库提取财物。所谓隐秘行为即为未公之事。词意“熄灭”即放弃。有人以为，即便是国王派遣的魔王，此戒律在未出生众生时亦成立。若始终如此，则对未来无效。——
‘‘Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ñātisālohito ājīvakesu pabbajito hoti. Atha kho so ājīvako yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca…pe… kukkuccāyantā nādhivāsentī’’ti –
当时，玛嘎达国王比麦萨拉的亲戚死于阿耆尼迦族中出家的路上。有一位出家人投靠国王玛嘎达的军长比麦萨拉，国王对他说：‘不要忧郁，不要入住他处。’
Idaṃ kasmā vuttanti? So kira ājīvako taṃ dānaṃ dento bimbisārakālato paṭṭhāya adāsi, pacchā ajātasattukāle sikkhāpadapaññattito paṭṭhāya bhikkhū kukkuccāyantā taṃ dānaṃ na paṭiggaṇhiṃsu, tasmā ādito paṭṭhāya taṃ vatthu dassitanti veditabbaṃ. ‘‘Atha kho so ājīvako bhikkhūnaṃ santike dūtaṃ pāhesī’’ti idañca tato pabhuti so ājīvako antarantarā bhikkhū nimantetvā dānaṃ dento ajātasattukāle sikkhāpade paññatte yaṃ bhikkhūnaṃ santike dūtaṃ pāhesi, taṃ sandhāya vuttaṃ.
为何如此说呢？这比库当时正是阿阇世，在果德弥时节将布施施予宾比萨拉后，又在未出生众生时代因比库们对戒法约定心生怨恨而不接受布施，因此由此起缘而呈现该事端，须当了知所言。『后来这阿阇世向比库们派遣使者。』由此，此阿阇世时常邀请比库，在未出生众生时代接受修戒约定的比库面前派遣使者，此即缘起之由所说。
§215
215. Aññamaññavisiṭṭhattā visadisaṃ rajjaṃ virajjaṃ, tato āgatā, tattha vā jātā, bhavāti vā verajjā, te eva verajjakā. Te pana yasmā gottacaraṇādivibhāgena nānappakārā, tasmā vuttaṃ ‘‘nānāverajjake’’ti. Aṭṭhakathāyaṃ pana nānāvidhehi aññarajjehi āgateti rajjānaṃyeva vasena nānappakāratā vuttā.
215. 彼此间特异一心，净洁无染，既往已来至此，或此时此刻生起，彼即为净洁者。因其族姓习性等方面各不相同，故谓之“多样净洁者”。注疏中则谓有多种族属各国入来，即各族众居其国，故称“多样净洁”。
§217-218
217-218. Imassa sikkhāpadassa viññattiṃ katvā bhuñjanavatthusmiṃ paññattattā viññattito gaṇabhojanaṃ vatthuvaseneva pākaṭanti taṃ avatvā ‘‘gaṇabhojanaṃ nāma yattha…pe… nimantitā bhuñjantī’’ti nimantanavaseneva padabhājane gaṇabhojanaṃ vuttaṃ. ‘‘Kiñci pana sikkhāpadaṃ vatthuananurūpampi siyāti padabhājane vuttanayena nimantanavaseneva gaṇabhojanaṃ hotīti kesañci āsaṅkā bhaveyyā’’ti taṃnivattanatthaṃ ‘‘taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavatī’’ti vuttaṃ. Pañcannaṃ bhojanānaṃ nāmaṃ gahetvāti ettha ‘‘bhojanaṃ gaṇhathāti vuttepi gaṇabhojanaṃ hotiyevā’’ti vadanti. ‘‘Heṭṭhā addhānagamanavatthusmiṃ nāvābhiruhanavatthusmiñca ‘idheva, bhante, bhuñjathā’ti vutte yasmā kukkuccāyantā na paṭiggaṇhiṃsu, tasmā ‘bhuñjathā’ti vuttepi gaṇabhojanaṃ na hotiyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimantetī’’ti vuttattā pana ‘‘odanaṃ bhuñjathā’’ti vā ‘‘bhattaṃ bhuñjathā’’ti vā bhojananāmaṃ gahetvāva vutte gaṇabhojanaṃ hoti, na aññathā. ‘‘Idheva, bhante, bhuñjathā’’ti etthāpi ‘‘odana’’nti vā ‘‘bhatta’’nti vā vatvāva te evaṃ nimantesunti gahetabbaṃ. Gaṇavasena vā nimantitattā te bhikkhū apakataññutāya kukkuccāyantā na paṭiggaṇhiṃsūti ayaṃ amhākaṃ khanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ.
217-218. 该戒法约定已成，名为“共食”的饮食之事与诸饮食场所的情形亦相应成戒，于是揭示此处“共食所”者即指共相饮食之处，即专为邀请供养而所用之饮食场所。因或有戒法约定与此地饮食不相应也称之为邀请，共食之义由此可疑，故教示“此共食场所由双数结构围绕成形”。五种饮食名成后说“既然食食有名，故取名为共食”。又于下水、进出水域、上下船处等三处说“于此宣说‘此处，尊者，应当食用’，因比库起疑不受，亦有说即便如此宣说，亦非共食”，三处其语如是。夺取五种膳食名称以作邀请，谓“若说‘请食粥’或‘请食饭’因而成共食，别无他理”，“于此应宣‘此处尊者，请食用’，又说‘粥’或‘饭’，食名用具取得邀请”。因共食邀请而生心不悦后忿故不受，此耐心须当持，审慎接受更为合宜。
Ekato gaṇhantīti ettha aññamaññassa dvādasahatthaṃ amuñcitvā ṭhitā ekato gaṇhanti nāmāti gahetabbaṃ. ‘‘Amhākaṃ catunnampi bhattaṃ dehīti vā viññāpeyyu’’nti vacanato heṭṭhā ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinnanti evaṃ viññāpetvā’’ti vacanato ca attano atthāya aññehi viññattampi sādiyantassa gaṇabhojanaṃ hotiyevāti daṭṭhabbaṃ. Evaṃ viññattito pasavatīti ettha viññattiyā sati gaṇhantassa ekato hutvā gahaṇe iminā sikkhāpadena āpatti, visuṃ gahaṇe paṇītabhojanasūpodanaviññattīhi āpatti veditabbā.
称“共取”即指各自舍弃十二食分并分立然后各自取食。『我们四人当下分食』之说应解作“你给一比库食物，你二三人互相通知”，乃由自身利益发起，故可视为共食。于是此成共食。同取之时此戒已成，以致夺取得罪、杂食优劣分立间被觉察戒罪，须当了知。
Vicāretīti pañcakhaṇḍādivasena saṃvidahati. Ghaṭṭetīti anuvātaṃ chinditvā hatthena daṇḍakena vā ghaṭṭeti. Suttaṃ karotīti suttaṃ vaṭṭeti. Valetīti daṇḍake vā hatthe vā āvaṭṭeti. ‘‘Abhinavasseva cīvarassa karaṇaṃ idha cīvarakammaṃ nāma, purāṇacīvare sūcikammaṃ nāma na hotī’’ti vadanti. ‘‘Catutthe āgate na yāpentīti vacanato sace añño koci āgacchanto natthi, cattāroyeva ca tattha nisinnā yāpetuṃ na sakkonti, na vaṭṭatī’’ti vadanti.
“考察”即由五蕴诸行组成理事。剥开时谓切断或用手杖剥解。作布施时谓进行布施动作。缠绕时谓以杖或手环绕。谓“此为新出袈裟之用处，名为袈裟用事，旧袈裟称为针线用事”。谓“四聚会不得完成”系指若无他人来聚集，四人难以完成聚会，亦不可举行。
§220
220. Gaṇabhojanāpattijanakanimantanabhāvato ‘‘akappiyanimantana’’nti vuttaṃ. Sampavesetvāti nisīdāpetvā. Gaṇo bhijjatīti gaṇo āpattiṃ na āpajjatīti adhippāyo. ‘‘Yattha cattāro bhikkhū…pe… bhuñjantī’’ti imāya pāḷiyā saṃsandanato ‘‘itaresaṃ pana gaṇapūrako hotī’’ti vuttaṃ. Avisesenāti ‘‘gilāno vā cīvarakārako vā’’ti avisesetvā sabbasādhāraṇavacanena. Tasmāti avisesitattā. Bhutvā gatesūti ettha agatesupi bhojanakicce niṭṭhite gaṇhituṃ vaṭṭati . Tāni ca tehi ekato na gahitānīti yehi bhojanehi visaṅketo natthi, tāni bhojanāni tehi bhikkhūhi ekato na gahitāni ekena pacchā gahitattā. Mahāthereti bhikkhū sandhāya vuttaṃ. Dūtassa puna paṭipathaṃ āgantvā ‘‘bhattaṃ gaṇhathā’’ti vacanabhayena ‘‘gāmadvāre aṭṭhatvāvā’’ti vuttaṃ. Tattha tattha gantvāti antaravīthiādīsu tattha tattha ṭhitānaṃ santikaṃ gantvā. Bhikkhūnaṃ atthāya gharadvāre ṭhapetvā diyyamānepi eseva nayo. Nivattathāti vuttapade nivattituṃ vaṭṭatīti ‘‘nivattathā’’ti vicchinditvā pacchā ‘‘bhattaṃ gaṇhathā’’ti vuttattā vaṭṭati. Sesamettha uttānameva. Gaṇabhojanatā, samayābhāvo, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.
220. 因为因共食受犯，名为“不净之邀”。「请坐」谓令其坐下。名“共食”者，并非共同行犯戒罪之意。谓“四比库一起食用”此巴利语之注释曰“彼此均为共食者”。“特别者”，谓如病人或缝袈裟者等特殊例，而多为通称。故称“特别之义”。谓虽在路上亦可共餐，意指路上一时食事，故可共食。又谓比库集会时使者往返讲“请共食饭”，各处路口停住为使者、比库双方方便。在此房门前安置者，即使在室内，亦以同样眼光待之。谓“回转”，此指“能回转”之意，先分解断句，后归于回转意。守戒戒相末节明言“请共食”，意谓不可无故退回。以上所述共食、时间关系、拿取之义，此为三者要点。
Gaṇabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 众食学处的解释完毕。
3. Paramparabhojanasikkhāpadavaṇṇanā三、相续食学处的解释
§221
221. Tatiye kulapaṭipāṭiyā abbocchinnaṃ katvā nirantaraṃ diyyamānattā ‘‘bhattapaṭipāṭi aṭṭhitā hotī’’ti pāḷiyaṃ vuttaṃ, antarā aṭṭhatvā nirantaraṃ pavattāti vuttaṃ hoti. Upacāravasenāti vohāravasena. Na hi so badaramattameva deti, upacāravasena pana evaṃ vadati. Badaracuṇṇasakkharādīhi payojitaṃ ‘‘badarasāḷava’’nti vuccati.
第221条。第三类家规违犯中，若断绝饮食而持续不断，即被称为“饮食行为不止”之巴利语，意谓中断后又持续进行。这里“upacāravasena”意为日常行为之方式、不仅仅是轻微行为。此处非指微不足道的小事，而是以正式行为角度而言。用朱槛、盐等佐料称为“朱槛盐店”，即加以管理的食物。
§226
226. Vikappanāvaseneva taṃ bhattaṃ asantaṃ nāma hotīti anupaññattivasena vikappanaṃ aṭṭhapetvā yathāpaññattaṃ sikkhāpadameva ṭhapitaṃ. Parivāre pana vikappanāya anujānanampi anupaññattisamānanti katvā ‘‘catasso anupaññattiyo’’ti vuttaṃ. Mahāpaccariādīsu vuttanayaṃ pacchā vadanto pāḷiyā saṃsandanato parammukhāvikappanameva patiṭṭhāpesi. Keci pana ‘‘tadā attano santike ṭhapetvā bhagavantaṃ aññassa abhāvato thero sammukhāvikappanaṃ nākāsi, bhagavatā ca visuṃ sammukhāvikappanā na vuttā, tathāpi sammukhāvikappanāpi vaṭṭatī’’ti vadanti. Teneva mātikāaṭṭhakathāyampi (kaṅkhā. aṭṭha. paramparabhojanasikkhāpadavaṇṇanā) ‘‘yo bhikkhu pañcasu sahadhammikesu aññatarassa ‘mayhaṃ bhattapaccāsaṃ tuyhaṃ dammī’ti vā ‘vikappemī’ti vā evaṃ sammukhā vā ‘itthannāmassa dammī’ti vā ‘vikappemī’ti vā evaṃ parammukhā vā paṭhamanimantanaṃ avikappetvā pacchā nimantitakule laddhabhikkhato ekasitthampi ajjhoharati, pācittiya’’nti vuttaṃ.
第226条。若在离间方面，饮食未停止则不算违犯，称之为无指定违犯，将违犯部分剔除，仅如同戒律中所规定的修习规定。家规中对违犯之认可亦有限，故称“四种无指定违犯”。在大批注等文献中，此说法为最后建立，后来被明确为表面上的违犯。也有说法称有些比库虽然未在佛前当面解释其违犯，佛也未曾明说，但其违犯仍可成立。此经论中（疑难大注，家规及连续饮食规定）说：若比库于五位同修中，首先不直接说明“我在饮食时有你之管束”或称“违犯”，经转告后聚众而为，虽非直接邀请，仍构成违犯。
§229
229. Pañcahi bhojanehi nimantitassa yena yena paṭhamaṃ nimantito, tassa tassa bhojanato uppaṭipāṭiyā avikappetvā vā parassa parassa bhojanaṃ paramparabhojananti āha ‘‘sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpattī’’ti. Hatthaṃ anto pavesetvā sabbaheṭṭhimaṃ gaṇhantassa majjhe ṭhitampi antohatthagataṃ hotīti āha ‘‘hatthaṃ pana…pe… yathā tathā vā bhuñjantassa anāpattī’’ti. Khīrassa rasassa ca bhattena amissaṃ hutvā upari ṭhitattā ‘‘khīraṃ vā rasaṃ vā pivato anāpattī’’ti vuttaṃ.
第229条。五餐中任一餐的邀请者，若未中断饮食行为，视为连续饮食，称为“连续饮食”。若根本邀请较低层次者，而后面逐次上层次进食，则有过失。若一手插入为最低者类别之间持物，手中持物者在中间位置称为“手内处”，食若依此方式，无过失。若因奶类等汁液遗失食物上方，则喝乳汁无过失。
Mahāupāsakoti gehasāmiko. ‘‘Mahāaṭṭhakathāyaṃ ‘āpattī’ti vacanena kurundiyaṃ ‘vaṭṭatī’ti vacanaṃ viruddhaṃ viya dissati, dvinnampi adhippāyo mahāpaccariyaṃ vibhāvito’’ti mahāgaṇṭhipadesu vuttaṃ. Sabbe nimantentīti akappiyanimantanena nimantenti. ‘‘Paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāmā’’ti vuttattā satipi bhikkhācariyāya paṭhamaṃ laddhabhāve ‘‘piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpattī’’ti vuttaṃ. Avikappavasena ‘‘vacīkamma’’nti vuttaṃ. Sesamettha uttānameva. Paramparabhojanatā, samayābhāvo, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.
“大居士”为家属之意。大注中“过失”一词，与经中“成立”相反，见于大经论所述。称所有邀请者，均以不正当邀请为名义而称之。“连续饮食”指五种食物中由某一食物之邀请，固守规则而食另一种食物，称作连续饮食。若为首得食者，食大众供养作为乞食时，称之为违犯。无变更称“言语行为”。此处“结束”即解释了连续饮食、时间缺失、违犯等三个部分。
Paramparabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 相续食学处的解释完毕。
4. Kāṇamātāsikkhāpadavaṇṇanā四、迦那母学处解释
§230-231
230-231. Catutthe kāṇāya mātāti kāṇāti laddhanāmāya dārikāya mātā. Kasmā panesā kāṇā nāma jātāti āha ‘‘sā kirassā’’tiādi. Imissā daharakāle mātāpitaro sinehavasena ‘‘amma kāṇe, amma kāṇe’’ti vohariṃsu, sā tadupādāya kāṇā nāma jātā, tassā ca mātā ‘‘kāṇamātā’’ti pākaṭā ahosīti evamettha kāraṇaṃ vadanti. Paṭiyālokanti pacchimaṃ disaṃ, paccādiccanti vuttaṃ hoti.
230-231. 第四项——『卡纳之母』：『卡纳』乃一女孩所获之名。问何以此女得名『卡纳』，故说『据说她……』等语。此女幼时，父母出于爱怜，常呼唤道：『孩子，卡纳啊，孩子，卡纳啊』，她由此得名卡纳，而其母则因此广为人知，称为『卡纳之母』——诸家如此说明此中之缘由。『西方』者，即西方，亦即太阳落下之方向，此为其义。
§233
233.Pūvagaṇanāya pācittiyanti mukhavaṭṭiyā heṭṭhimalekhato upariṭṭhitapūvagaṇanāya pācittiyaṃ. ‘‘Dvattipattapūrā paṭiggahetabbā’’ti hi vacanato mukhavaṭṭiyā heṭṭhimalekhaṃ anatikkante dve vā tayo vā pattapūre gahetuṃ vaṭṭati.
第233条。称前计数违犯为犯戒簿前册下方所记载之违犯。其文意谓“应取二张或更多之票证”，言前册下方不超过二到三张者，允许取得证据。
§235
235.Aṭṭhakathāsu pana…pe… vuttanti idaṃ aṭṭhakathāsu tathā āgatabhāvamattadīpanatthaṃ vuttaṃ, na pana tassa vādassa patiṭṭhāpanatthaṃ. Aṭṭhakathāsu vuttañhi pāḷiyā na sameti. Tatuttarigahaṇe anāpattidassanatthañhi ‘‘ñātakānaṃ pavāritāna’’nti vuttaṃ. Aññathā ‘‘anāpatti dvattipattapūre paṭiggaṇhātī’’ti imināva pamāṇayuttaggahaṇe anāpattisiddhito ‘‘ñātakānaṃ pavāritāna’’nti visuṃ na vattabbaṃ. Yadi evaṃ ‘‘taṃ pāḷiyā na sametī’’ti kasmā na vuttanti? Heṭṭhā tatuttarisikkhāpade vuttanayeneva sakkā viññātunti na vuttaṃ. Vuttañhi tattha (pārā. aṭṭha. 2.526) ‘‘aṭṭhakathāsu pana ñātakapavāritaṭṭhāne pakatiyāva bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatīti vuttaṃ, taṃ pāḷiyā na sametī’’ti. ‘‘Apātheyyādiatthāya paṭiyādita’’nti saññāya gaṇhantassapi āpattiyeva acittakattā sikkhāpadassa. Attanoyeva gahaṇatthaṃ ‘‘imassa hatthe dehī’’ti vacanenapi āpajjanato ‘‘vacīkamma’’nti vuttaṃ. Sesaṃ uttānameva . Vuttalakkhaṇapūvamanthatā, asesakatā, apaṭippassaddhagamanatā, na ñātakāditā, atirekapaṭiggahaṇanti imāni panettha pañca aṅgāni.
注疏中说到：在注疏中确实有记载这层涵义——只说明其作为此法中已成事实的显现作用，非为确立其辩说的基础。注疏中所引的巴利语不完全相符。比如对“亲属的禁止”（ñātakānaṃ pavāritā）出现在对过失无犯的解释中所用的词句，有别的说法“过失得以两次免除者予以接受”（anāpatti dvattipattapūre paṭiggaṇhātī），因此在较为准确的断定无过失的地方，不宜轻率用“亲属禁止”之说。如果说“此处巴利语不完全符实”，那么为什么又不说呢？下文三学戒中已有类似说法，通过这些说法即可了解，不必另行声明。且《巴利大集注》卷二五二六明确说：“注疏中对于亲属禁止的规定有时候也出现矛盾，原因是篇幅庞大造成的，巴利语不可尽合”，“诸如误会等缘故被认为构成戒律过失，而实际举止中‘此手中之尸体’等措辞被称为语言行为过失”。诸如此类，注疏说法虽有差异，但此处论了五个方面：表述完整、不遗漏、不得不示现的移伴表现、非亲属关系，以及额外接受等五个因素。
Kāṇamātāsikkhāpadavaṇṇanā niṭṭhitā. · 迦那母学处解释完毕。
5. Paṭhamapavāraṇāsikkhāpadavaṇṇanā五、第一受请满足学处解释
§236
236. Pañcame bhuttāvīti bhuttāvino bhuttavanto, katabhattakiccāti vuttaṃ hoti. Pavāritāti ettha catūsu pavāraṇāsu yāvadatthapavāraṇā paṭikkhepapavāraṇā ca labbhatīti āha ‘‘brāhmaṇena…pe… paṭikkhepapavāraṇāya pavāritā’’ti. Catubbidhā hi pavāraṇā vassaṃvutthapavāraṇā, paccayapavāraṇā , paṭikkhepapavāraṇā, yāvadatthapavāraṇāti. Tattha ‘‘anujānāmi, bhikkhave, vassaṃvutthānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretu’’nti (mahāva. 209) ayaṃ vassaṃvutthapavāraṇā. Pakārehi diṭṭhādīhi vāreti saṅghādike bhajāpeti bhatte karoti etāyāti pavāraṇā, āpattivisodhanāya attavossaggokāsadānaṃ. Sā pana yasmā yebhuyyena vassaṃvutthehi kātabbā vuttā, tasmā ‘‘vassaṃvutthapavāraṇā’’ti vuccati. ‘‘Icchāmahaṃ, bhante, saṅghaṃ cātumāsaṃ bhesajjena pavāretu’’nti (pāci. 303) ca, ‘‘aññatra puna pavāraṇāya aññatra niccapavāraṇāyā’’ti (pāci. 306) ca ayaṃ paccayapavāraṇā pavāreti paccaye icchāpeti etāyāti katvā, cīvarādīhi upanimantanāyetaṃ adhivacanaṃ. ‘‘Pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati, eso pavārito nāmā’’ti (pāci. 239) ayaṃ paṭikkhepapavāraṇā. Vippakatabhojanatādipañcaṅgasahito bhojanapaṭikkhepoyeva hettha pakārayuttā vāraṇāti pavāraṇā. ‘‘Paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresī’’ti (ma. ni. 1.363) ayaṃ yāvadatthapavāraṇā. Yāvadatthaṃ bhojanassa pavāraṇā yāvadatthapavāraṇā.
第五条“进食者”指已经进食的人，“进食职责”即此条款所述。所谓“禁止”（pavāritā），此处指四种禁止，即：对义务期限内之禁止、允许条件内的禁止、拒绝进食的禁止和义务完满的禁止。注疏引“世尊长寿经”（mahāvagga.209）中“我许可比库在僧团三处受七日禁食”，此即义务期限内禁止。禁止的目的包括以教团卫生维持饮食之正当行为并防止业障，故称禁止。又如“我愿乞求僧团以四个月药物为禁食期”，此为允许条件禁食，即依条件而生的禁止。再者，“禁止为坐具，禁止为饮食，禁止为掌状拘执，禁止为摈除”等，皆指拒绝进食的禁止，即避免错误进食而需分别禁止之类。此外，义务完满的禁止，即为“禁止至义务期满”，如注疏所指。故四种禁止皆称为“禁止”。
§237
237.Ti-kāraṃ avatvā…pe… vattuṃ vaṭṭatīti idaṃ vattabbākāradassanatthaṃ vuttaṃ. ‘‘Ti-kāre pana vuttepi akataṃ nāma na hotī’’ti tīsupi gaṇṭhipadesu vuttaṃ.
【237】三种（态度）相关问题：引文中说“虽言三种情况，但未曾为完成之名”，即说明此三种状态未成为完成形态，“三阶”中亦有此意表达。
§238-239
238-239.Pavāritoti paṭikkhepito. Yo hi bhuñjanto parivesakena upanītaṃ bhojanaṃ anicchanto paṭikkhipati, so tena pavārito paṭikkhepito nāma hoti. Byañjanaṃ pana anādiyitvā atthamattameva dassetuṃ ‘‘katapavāraṇo katapaṭikkhepo’’ti vuttaṃ. Yasmā ‘‘asana’’nti imināva padena ‘‘bhuttāvī’’ti imassa attho vutto, tasmā na tassa kiñci payojanaṃ visuṃ upalabbhati. Yadi hi upalabbheyya, pavāraṇā chaḷaṅgasamannāgatā āpajjeyyāti manasi katvā pañcasamannāgatattaṃyeva dassetuṃ ‘‘vuttampi ceta’’ntiādinā pāḷiṃ āharati. Keci pana ‘‘hatthapāse ṭhito abhiharatī’’ti ekameva aṅgaṃ katvā ‘‘caturaṅgasamannāgatā pavāraṇā’’tipi vadanti.
【238-239】“禁止”意指弃绝。比库若不愿意进食别人带来的食物，则称为拒绝，亦谓人为有禁止。用单一音节字母去除发音，唯表达其意义，称为“何等禁止，何等拒绝”。“坐具”一词在此意指食者，故“饭食者”之义已含于此，不须另释。若另求意义，则会产生六种禁止之说，须显明五种完备之义，故引巴利语详解。有学者只举“一手执物而施行”等一项特例，却噱称另有“四状完备之禁止”，实为曲解。
Ambilapāyāsādīsūti ādi-saddena khīrapāyāsādiṃ saṅgaṇhāti. Tattha ambilapāyāsaggahaṇena takkādiambilasaṃyuttā ghanayāgu vuttā. Khīrapāyāsaggahaṇena khīrasaṃyuttā yāgu saṅgayhati. Pavāraṇaṃ na janetīti anatirittabhojanāpattinibandhanaṃ paṭikkhepaṃ na sādheti. Katopi paṭikkhepo anatirittabhojanāpattinibandhano na hotīti akataṭṭhāneyeva tiṭṭhatīti āha ‘‘pavāraṇaṃ na janetī’’ti. ‘‘Yāgu-saddassa pavāraṇajanakayāguyāpi sādhāraṇattā ‘yāguṃ gaṇhathā’ti vuttepi pavāraṇā hotīti pavāraṇaṃ janetiyevāti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ, taṃ parato tattheva ‘‘bhattamissakaṃ yāguṃ āharitvā’’ti ettha vuttakāraṇena na sameti. Vuttañhi tattha ‘‘heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘yāguṃ gaṇhathā’ti vuttattā pavāraṇā hoti, ‘bhattamissakaṃ yāguṃ āharitvā’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotī’’ti. Tasmā tattha vuttanayeneva khīrādīhi saṃmadditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vuttattā yāguyā ca tattha abhāvato pavāraṇā hotīti evamettha kāraṇaṃ vattabbaṃ. Evañhi sati parato ‘‘yenāpucchito, tassa atthitāyā’’ti aṭṭhakathāyaṃ vuttakāraṇenapi saṃsandati, aññathā gaṇṭhipadesuyeva pubbāparavirodho āpajjati. Aṭṭhakathāvacanena ca na sameti. Sace…pe… paññāyatīti iminā vuttappamāṇassa macchamaṃsakhaṇḍassa nahāruno vā sabbhāvamattaṃ dasseti. Tāhīti puthukāhi.
以“ambilapāyāsa”等字开头，即以开头词表示牛乳粥等食物聚集。此处以牛乳粥为例，指出其为浓厚聚合汤羹，也以牛奶粥为例，显示其稠密融合成煮熟食物。若禁止未生，则未成立非法饮食之过失。或言虽有拒绝，但因未成立不当饮食之条件，故不生过失，乃处于未完成状态。引述说“有时以'煮熟食物'称其为禁止，有时因未察觉煮熟食物本质，禁止不成立”。此故作解释以区别当下饮食性质，说明何为禁止之成立及其原因。于是接续注疏中提问“一旦被问及，其理明白否？”，引用注疏正说与上文不同而造争议之语。注疏不接受此异说。若达意，则小肉块鱼肉之类亦为禁止，诠释彻底。
Sālivīhiyavehi katasattūti yebhuyyanayena vuttaṃ, satta dhaññāni pana bhajjitvā katopi sattuyeva. Tenevāha ‘‘kaṅguvaraka…pe… sattusaṅgahameva gacchatī’’ti. Sattumodakoti sattuyo piṇḍetvā kato apakko sattuguḷo. Pañcannaṃ bhojanānaṃ aññataravasena vippakatabhojanabhāvassa upacchinnattā ‘‘mukhe sāsapamattampi…pe… na pavāretī’’ti vuttaṃ. ‘‘Akappiyamaṃsaṃ paṭikkhipati, na pavāretī’’ti vacanato sace saṅghikaṃ lābhaṃ attano apāpuṇantaṃ jānitvā vā ajānitvā vā paṭikkhipati, na pavāreti paṭikkhipitabbasseva paṭikkhittattā. Alajjisantakaṃ paṭikkhipantopi na pavāreti. Avatthutāyāti anatirittāpattisādhikāya pavāraṇāya avatthubhāvato. Etena paṭikkhipitabbasseva paṭikkhittabhāvaṃ dīpeti . Yañhi paṭikkhipitabbaṃ hoti, tassa paṭikkhepo āpattiaṅgaṃ na hotīti taṃ ‘‘pavāraṇāya avatthū’’ti vuccati.
“与稻草人共食”者表明相应的食用伴侣。如将七种谷物分散而食，仍为一类伴侣，因此说“虽分食七种谷物，实为一伴侣”。又引言“芒果、莲子等亦为一伴侣”，其食物融合呈结块状分布而成。某些食物虽混杂，却因其不当变化导致即使含少许毒性亦不算禁止。若有人明知其原因或无知而仍然拒绝，皆不得算作禁止。浊吾粗闻忌食者也不能算禁止之内。所谓“未简介违反禁止”是指过失未达成之典型。故断言不当被拒即是禁止未成立也非过失，该现象名为“对禁止无作用”。
Upanāmetīti iminā kāyābhihāraṃ dasseti. Hatthapāsato bahi ṭhitassa satipi dātukāmābhihāre paṭikkhipantassa dūrabhāveneva pavāraṇāya abhāvato therassapi dūrabhāvamattaṃ gahetvā pavāraṇāya abhāvaṃ dassento ‘‘therassa dūrabhāvato’’ti āha, na pana therassa abhihārasabbhāvato. Sacepi gahetvā gato hatthapāse ṭhito hoti, kiñci pana avatvā ādhārakaṭṭhāne ṭhitattā abhihāro nāma na hotīti ‘‘dūtassa ca anabhiharaṇato’’ti vuttaṃ. ‘‘Gahetvā gatena ‘bhattaṃ gaṇhathā’ti vutte abhihāro nāma hotīti ‘sace pana gahetvā āgato bhikkhu…pe… pavāraṇā hotī’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘pattaṃ kiñci upanāmetvā ‘imaṃ bhattaṃ gaṇhathā’ti vuttanti gahetabba’’nti vadanti, taṃ yuttaṃ viya dissati vācābhihārassa idha anadhippetattā.
「Upanāmeti」者，表示由此处的身行示现。指在手腕带处外侧，位于手腕上方正处，欲接受东西而伸出手臂，拒绝给予者而表现疏远之态。即使长老也以疏远状态执持该物而示缺乏给予。以此为由说“因长老的疏远”而拒绝，并非因长老本身身行的全部性质。倘若手执物后还站稳于手腕处，立于支点骨骼之上，则此身行为不成立，被称为“未予行持”，故称其为拒绝者不行持。又说，拿着后去者，若说“领取饭”，即为身行存在；若曰“若取后来的比库……则有拒绝”，三者身行说明皆出自经文。有些人言“拿取某物后称‘请拿此饭’则应当领取”，该说看似合理，但因本处为言语身行，未明规则矣。
Parivesanāyāti bhattagge. Abhihaṭāva hotīti parivesakeneva abhihaṭā hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hotīti ettha agaṇhantampi paṭikkhipato pavāraṇā hotiyeva. Kasmā? Dātukāmatāya abhihaṭattā. ‘‘Tasmā sā abhihaṭāva hotī’’ti hi vuttaṃ. Teneva tīsupi gaṇṭhipadesu ‘‘dātukāmābhihāre sati kevalaṃ ‘dassāmī’ti gahaṇameva abhihāro nāma na hoti, ‘dassāmī’ti gaṇhantepi agaṇhantepi dātukāmābhihārova abhihāro nāma hoti, tasmā gahaṇasamaye vā aggahaṇasamaye vā taṃ paṭikkhipato pavāraṇā hotī’’ti vuttaṃ. Idāni asati tassa dātukāmābhihāre gahaṇasamayepi paṭikkhipato pavāraṇā na hotīti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ.
「Parivesanā」意为于饭槽中。被打者称为被打者。于是对于有意愿接受者若拒绝，构成拒绝；而即使无意接受者，拒绝亦成立。何以故？因其拥有接受愿望为由。故有言『因此是被打者』。同样三处身行契合相中，言『在有接受愿望的拒绝中，仅仅言“我看见了”等仅属接手并非身行，言为拒绝乃因愿望，在接手或未接手时均可构成拒绝』。现今反说无愿望拒绝也成立，故以「若然」等词加以说明。
‘‘Rasaṃ gaṇhathā’’ti apavāraṇajanakassa nāmaṃ gahetvā vuttattā ‘‘taṃ sutvā paṭikkhipato pavāraṇā natthī’’ti vuttaṃ. Maccharasaṃ maṃsarasanti ettha pana na kevalaṃ macchassa rasaṃ maccharasamicceva viññāyati, atha kho maccho ca maccharasañca maccharasanti evaṃ pavāraṇajanakasādhāraṇanāmavasenapi viññāyamānattā taṃ paṭikkhipato pavāraṇāva hoti. Parato macchasūpanti etthāpi eseva nayo. ‘‘Idaṃ gaṇhathā’’ti vuttepīti ettha evaṃ avatvāpi pavāraṇapahonakaṃ yaṃkiñci abhihaṭaṃ paṭikkhipato pavāraṇā hotiyevāti daṭṭhabbaṃ. Karambakoti missakādhivacanametaṃ. Yañhi aññenaññena missetvā karonti, so ‘‘karambako’’ti vuccati. So sacepi maṃsena missetvā katova hoti, ‘‘karambakaṃ gaṇhathā’’ti apavāraṇārahassa nāmena vuttattā paṭikkhipato pavāraṇā na hoti. ‘‘Maṃsakarambakaṃ gaṇhathā’’ti vutte pana maṃsamissakaṃ gaṇhathāti vuttaṃ hoti, tasmā pavāraṇāva hoti.
以「请拿味道」为拒绝因由，乃由名称所致；因此听闻后拒绝据说不成立。这里的鱼味与肉味，非仅是鱼味本身，而是对鱼以及鱼之味的认知共存。比方鱼同时被看作鱼味也被看作鱼，故对应拒绝依然成立。类似的，鱼汤亦同理。说“请拿此物”则成立拒绝意，表明论是指虽有所接触但仍属拒绝。karambaka即「误食」。意谓间或混杂食物形成误用，因称为误食。即便混杂肉类者，取为误食而言拒绝则不成立。若言“请拿肉类混杂物”，即肉夹杂物，拒绝成立。
‘‘Uddissakata’’nti maññamānoti ettha ‘‘vatthuno kappiyattā akappiyasaññāya paṭikkhipatopi acittakattā imassa sikkhāpadassa pavāraṇā hotī’’ti vadanti. ‘‘Heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘yāguṃ gaṇhathā’ti vuttattā pavāraṇā hoti, ‘bhattamissakaṃ yāguṃ āharitvā’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotī’’ti vadanti. Ayamettha adhippāyoti ‘‘yenāpucchito’’tiādinā vuttamevatthaṃ sandhāya vadati. Kāraṇaṃ panettha duddasanti ettha eke tāva vadanti ‘‘yasmā yāgumissakaṃ nāma bhattameva na hoti, khīrādikampi hotiyeva, tasmā karambake viya pavāraṇāya na bhavitabbaṃ. Evañca sati yāgu bahutarā vā hoti samasamā vā, na pavāreti. ‘Yāgu mandā, bhattaṃ bahutaraṃ, pavāretī’ti ettha kāraṇaṃ duddasa’’nti. Keci pana vadanti ‘‘yāgumissakaṃ nāma bhattaṃ, tasmā taṃ paṭikkhipato pavāraṇāya eva bhavitabbaṃ. Evañca sati ‘idha pavāraṇā hoti na hotī’ti ettha kāraṇaṃ duddasa’’nti.
「Uddissakata」意为被认为。此处释曰，尽管某物合于许可物之定义，但被误认为不许可，且执持者心念不净，故依其学戒可构成拒绝。举例，有者请客饮食，若是以牛乳等柔和料理作招待叫做「请拿招待」，则此为允许；若呈现不洁饮食，则不成立。此为说明提问的涵义。因有争议，有人言因招待物非饭，更似牛乳等，故不可比拟拒绝。如此算来，所谓招待不足多或相同，不能成为拒绝理由。又有人言招待即是饭物，故必须成立拒绝。又有人批评此处理由有难处。部分人说若饭非招待物，且乳等可视为招待，故误食不可成为拒绝理由。如此看来，所谓招待比饭物多且同等，故不拒绝，有载但有难处。有人言“请拿招待”即为被看作饭，应成立拒绝亦如是说理。
Yathā cettha kāraṇaṃ duddasaṃ, evaṃ parato ‘‘missakaṃ gaṇhathā’’ti etthāpi kāraṇaṃ duddasamevāti veditabbaṃ. Na hi pavāraṇappahonakassa appabahubhāvo pavāraṇāya bhāvābhāvanimittaṃ, kiñcarahi pavāraṇajanakassa nāmaggahaṇamevettha pamāṇaṃ, tasmā ‘‘idañca karambakena na samānetabba’’ntiādinā yampi kāraṇaṃ vuttaṃ, tampi pubbe vuttena saṃsandiyamānaṃ na sameti. Yadi hi ‘‘missaka’’nti bhattamissakeyeva ruḷhaṃ siyā, evaṃ sati yathā ‘‘bhattamissakaṃ gaṇhathā’’ti vutte bhattaṃ bahutaraṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva, evaṃ ‘‘missakaṃ gaṇhathā’’ti vuttepi appatarepi bhatte pavāraṇāya bhavitabbaṃ missakanti bhattamissakeyeva ruḷhattā. Tathā hi ‘‘missakanti bhattamissakeyeva ruḷhavohārattā idaṃ pana ‘bhattamissakamevā’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Atha ‘‘missaka’’nti bhattamissake ruḷhaṃ na hoti, missakabhattaṃ pana sandhāya ‘‘missakaṃ gaṇhathā’’ti vuttanti. Evampi yathā ayāguke nimantane khīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vutte pavāraṇā hoti, evamidhāpi missakabhattameva sandhāya ‘‘missakaṃ gaṇhathā’’ti vutte bhattaṃ appaṃ vā hotu bahu vā, pavāraṇā eva siyā. Tasmā ‘‘missaka’’nti bhattamissake ruḷhaṃ vā hotu sandhāyabhāsitaṃ vā, ubhayatthāpi pubbenāparaṃ na sametīti kimettha kāraṇacintāya, īdisesu pana ṭhānesu aṭṭhakathāpamāṇeneva gantabbanti ayaṃ amhākaṃ khanti.
如同此处带有难处，之后说「请拿误食」也同样存在难处。实则拒绝具不足或拒绝原因无明，因拒绝起因名词所限故不成立，如此前说距离差异问题未能调和。若「误食」被理解为肉类混杂食物，则若「请拿肉夹杂食物」或多或少均可拒绝。故言误食为肉类混杂食坏取值，此三处身行契合相中皆有记载。又若误食不被视为混杂，则为误食饭，故言“请拿误食”，以此为饭食，由此拒绝成立。举例招待处以牛乳等柔软饭食为伴，称“请拿招待”，此即为饭，因此不论是否量多，拒绝皆得成立。是故，不论误食被视为肉类混杂或作为单独饭食，两者皆不与前后相抵触，故对本处有此耐心解释。
‘‘Visuṃkatvā detīti bhattassa upari ṭhitaṃ rasādiṃ visuṃ gahetvā detī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kenaci pana ‘‘yathā bhattasitthaṃ na patati, tathā gāḷhaṃ hatthena pīḷetvā parissāvetvā detī’’ti vuttaṃ. Tathāpi kāraṇaṃ na dissati. Yathā hi bhattamissakaṃ yāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vatvā yāgumissakaṃ bhattampi dentaṃ paṭikkhipato pavāraṇā na hoti, evamidhāpi bahukhīrarasādīsu bhattesu ‘‘khīraṃ gaṇhathā’’tiādīni vatvā khīrādīni vā detu khīrādimissakabhattaṃ vā, ubhayathāpi pavāraṇāya na bhavitabbaṃ, tasmā ‘‘visuṃ katvā detī’’ti tenākārena dentaṃ sandhāya vuttaṃ, na pana bhattamissakaṃ katvā diyyamānaṃ paṭikkhipato pavāraṇā hotīti dassanatthanti gahetabbaṃ. Yadi pana bhattamissakaṃ katvā diyyamāne pavāraṇā hotīti adhippāyena aṭṭhakathāyaṃ ‘‘visuṃ katvā detī’’ti vuttaṃ, evaṃ sati aṭṭhakathāyevettha pamāṇanti gahetabbaṃ, na pana kāraṇantaraṃ gavesitabbaṃ.
「Visuṃkatvā detīti」者，于饭上方取去如汁等，谓以清理去除之义。在三义身行契合中有此记述。又有言“如饭米不黏附时，手以压揉搓净而交还”。但并未见此说之因由。因若言“请拿招待”，后得以招待回赠拒绝不成立，故以清理去除来说明，把赠与的饭食擦净或整理清洁后再递还，此为拒绝之据理说明。如果承认取去擦净招待即为拒绝，则无需另外觅因。
Sace ukkuṭikaṃ nisinno pāde amuñcitvāpi bhūmiyaṃ nisīdati, iriyāpathaṃ vikopento nāma hotīti ukkuṭikāsanaṃ avikopetvāva sukhena nisīdituṃ ‘‘tassa pana heṭṭhā…pe… nisīdanakaṃ dātabba’’nti vuttaṃ. ‘‘Āsanaṃ acāletvāti pīṭhe phuṭṭhokāsato ānisadamaṃsaṃ amocetvā, anuṭṭhahitvāti vuttaṃ hoti, adinnādāne viya ṭhānācāvanaṃ na gahetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ.
若有人紧靠石墩而坐，双足不自然地悬空未着地，却仍坐于地面上，动摇行路之道者是也。故石墩座位只允许坐得安稳，不可摇动，方能安适。昔时即有言：『若坐位不稳，脚下应为其留出空间』。所谓『座位不摇』者，谓坐垫之皮革破损，肉体未脱落，皆解脱坐垫不动摇之义；又谓如不可夺去他人所有之物，非应侵占而坐者。三种绳结处均有此法言明。
Akappiyakatanti ettha akappiyakatasseva anatirittabhāvato kappiyaṃ akārāpetvā tasmiṃ patte pakkhittamūlaphalādiyeva atirittaṃ na hoti, sesaṃ pana pattapariyāpannaṃ atirittameva hoti, paribhuñjituṃ vaṭṭati. Taṃ pana mūlaphalādiṃ paribhuñjitukāmena tato nīharitvā kappiyaṃ kārāpetvā aññasmiṃ bhājane ṭhapetvā atirittaṃ kārāpetvā bhuñjitabbaṃ.
所谓不应行为者，即于此处不应行为，因本不应行为之故，谓未得许可而做法事不当，诸如扦插树枝果实等，不得过度越限。余下的共有所得范围内，若超越即为不合，然合理境内任可使用。但若本无意享用树枝果实，若移而放置于他处，且以合规方式施与他人，应取法理合规而享用。
So puna kātuṃ na labhatīti tasmiṃyeva bhājane kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hotīti puna soyeva kātuṃ na labhati, añño labhati. Aññasmiṃ pana bhājane tena vā aññena vā kātuṃ vaṭṭati. Tenāha ‘‘yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabba’’nti. Tenapīti ettha pi-saddo na kevalaṃ aññena vāti imamatthaṃ dīpeti. Evaṃ katanti aññasmiṃ bhājane kataṃ. Pesetvāti anupasampannassa hatthe pesetvā. Imassa vinayakammabhāvato ‘‘anupasampannassa hatthe ṭhitaṃ na kāretabba’’nti vuttaṃ.
若某物不可取用，彼于同一饭食中先行分割共用，彼自已却未得用，然他人可取用之。彼或与他人共享，也可与他人分食。由此存有原则「未所为者，当为之；既未为者，应当为之」。这里「未」字不独指一人，而含彼我之意。故彼于他处饭食为已为。若交付他人未收之物，以此过手为「托付」，循律曰「不应为未收物手作」。
Sace pana āmisasaṃsaṭṭhānīti ettha sace mukhagatenapi anatirittena āmisena saṃsaṭṭhāni honti , pācittiyamevāti veditabbaṃ. Tasmā pavāritena bhojanaṃ atirittaṃ kārāpetvā bhuñjantenapi yathā akatena missaṃ na hoti, evaṃ mukhañca hatthañca suddhaṃ katvā bhuñjitabbaṃ. Kiñcāpi appavāritassa purebhattaṃ yāmakālikādīni āhāratthāya paribhuñjatopi anāpatti, pavāritassa pana pavāraṇamūlakaṃ dukkaṭaṃ hotiyevāti ‘‘yāmakālikaṃ…pe… ajjhohāre āpatti dukkaṭassā’’ti pāḷiyaṃ vuttaṃ.
若存在禁用器皿，譬如即使入口处不当器皿存放，亦成禁戒事由。故虽以禁戒食物而超限食用，若无故作侵占，则不当，故口与手均宜净洁食用。且即便小违禁，用于正当耕作如灌溉等目的使用，不成罪责；然禁戒者因禁戒之故，违者果报甚重，谓「禁戒时分违犯，果报恶甚」。
§241
241. Kāyena bhuñjanato vācāya āṇāpetvā atirittaṃ akārāpanato ca āpajjatīti ‘‘kāyavācato’’ti vuttaṃ. Sesamettha uttānameva. Pavāritabhāvo, āmisassa anatirittatā, kāle ajjhoharaṇanti imāni panettha tīṇi aṅgāni.
身行食用，口中指示，而因超限行为所致罪业，通称「身口业」罪。此亦名闻于先，三者身、口、时均被包含。
Paṭhamapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā. · 第一受请满足学处解释完毕。
6. Dutiyapavāraṇāsikkhāpadavaṇṇanā六、第二受请满足学处解释
§243
243. Chaṭṭhe sādhāraṇamevāti ‘‘handa bhikkhu khāda vā’’tiādinā vuttapavāraṇāya sādhāraṇaṃ. ‘‘Bhuttasmiṃ pācittiya’’nti mātikāyaṃ vuttattā bhojanapariyosāne āpatti, na ajjhohāre ajjhohāre. Abhihaṭṭhuṃ pavāreti, āpatti pācittiyassāti idañca bhojanapariyosānaṃyeva sandhāya vuttanti veditabbaṃ. Sesamettha uttānameva. Pavāritatā, pavāritasaññitā, āsādanāpekkhatā, anatirittena abhihaṭṭhuṃ pavāraṇā, bhojanapariyosānanti imāni panettha pañca aṅgāni.
第243条，所谓共用饭食时，众比库请示可否食用，他人彼时尚未食用者，称「共用」。若已食用者，依律为巴吉帝亚罪。若于饭食结束时犯戒，则非晨食时犯。违者应如實忏悔，罚巴吉帝亚罪。此包括五部分：禁戒状态、有共用意识、依赖共用、未越限共用、共用时请示。
Dutiyapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā. · 第二受请满足学处解释完毕。
7. Vikālabhojanasikkhāpadavaṇṇanā七、非时食学处注释
§247
247. Sattame aggasamajjoti uttamaṃ naccaṃ. Taṃ kira pabbatamatthake ṭhatvā ekaṃ devataṃ uddissa karonti. Naṭānaṃ nāṭakāni naṭanāṭakāni, sītāharaṇādīni. Apaññatte sikkhāpadeti ūnavīsativassasikkhāpade apaññatte. Adaṃsūti ‘‘vihāraṃ netvā khādissathā’’ti adaṃsu.
第247条。在第七条最高律文中，称为“最上舞蹈”。据说他们站在山顶上，朝向某一神祇进行舞蹈。所指舞蹈非戏剧、非演出，而是像驱除寒冷等的行为。所谓“不明白的戒律”是指未满二十一年戒龄的戒条。所谓“未吃”是指“在住处中将要进食”。
§248-249
248-249. Mūlakamūlādīni upadesatoyeva veditabbāni. Na hi tāni pariyāyantarena vuccamānānipi sakkā viññātuṃ. Pariyāyantarepi hi vuccamāne taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva siyā, tasmā tattha na kiñci vakkhāma. Khādanīyatthanti khādanīyena kattabbakiccaṃ. Neva pharantīti na nipphādenti. Tesu tesu janapadesūti ettha ‘‘ekasmiṃ janapade āhārakiccaṃ sādhentaṃ sesajanapadesupi na kappatī’’ti vadanti. Rukkhavalliādīnanti heṭṭhā vuttameva sampiṇḍetvā vuttaṃ. Antopathavīgatoti sālakalyāṇīkhandhaṃ sandhāya vuttaṃ. Sabbakappiyānīti mūlakhandhatacapattādivasena sabbaso kappiyāni. Tesampi nāmavasena na sakkā pariyantaṃ dassetunti sambandho. Acchivādīnaṃ aparipakkāneva phalāni yāvajīvikānīti dassetuṃ ‘‘aparipakkānī’’ti vuttaṃ.
第248至249条。根、根类诸事应通过教导而知晓，因为即便通过不同名称也不可完全理解。不同名称只会让不了解原意者迷惑，所以此处不再详述。所谓“食物”是指食物类的应当处理之事，不是投掷食物。所谓各地的风俗，是指有的地方允许某些食物，有些地方则不允许。因此谓“一地可用的食物，在他地不一定允许”。所谓树皮藤蔓等，是照前说法整合而来。所谓“从根入土”，是指以唤起吉祥好感的法则编撰。所有合宜的食物，诸如根茎与树皮等均属可用范围，但不同名称的食物不宜混合，以免生出误解。所谓未熟果实，则仅能供养者少量食用，称为未熟果实。
Harītakādīnaṃ aṭṭhīnīti ettha miñjaṃ paṭicchādetvā ṭhitakapālāni yāvajīvikānīti ācariyā. Miñjampi yāvajīvikanti eke. Hiṅgūti hiṅgurukkhato paggharitaniyyāso. Hiṅgujatuādayopi hiṅguvikatiyo eva. Tattha hiṅgujatu nāma hiṅgurukkhassa daṇḍapattāni pacitvā kataniyyāso, hiṅgusipāṭikaṃ nāma hiṅgupattāni pacitvā kataniyyāso. ‘‘Aññena missetvā kato’’tipi vadanti. Takanti aggakoṭiyā nikkhantasileso. Takapattinti pattato nikkhantasileso. Takapaṇṇinti palāse bhajjitvā katasileso. ‘‘Daṇḍato nikkhantasileso tipi vadanti. Sesamettha uttānameva. Vikālatā, yāvakālikatā, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.
说到苦橙类的八种，指已经覆盖泥土立于地面的果实，供养者可食用。苦橙之一种是指由苦橙树枝条制成的容器。苦橙容器家族是指苦橙树枝条经过烘烤制成的器具，其中苦橙竹片为苦橙枝条加工品。他们说“另混合制造”。“苦橙”是指顶端刺出的枝条。“苦橙叶”是指从叶片剖开的东西。“顶端刺”三件是果实三个部分，分别指未熟、成熟和摘取。
Vikālabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 非时食学处注释完毕。
8. Sannidhikārakasikkhāpadavaṇṇanā八、蓄存食学处注释
§252-3
252-3. Aṭṭhame tādisanti asūpabyañjanaṃ. Yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vāti ettha ‘‘yāmakālika’’nti iminā na kevalaṃ yāvakālike eva sannidhipaccayā pācittiyaṃ, atha kho yāmakālikepīti dasseti. Nanu ca yāmakālikaṃ neva khādanīyesu antogadhaṃ, na bhojanīyesu. Teneva padabhājanīye ‘‘khādanīyaṃ nāma pañca bhojanāni yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma. Bhojanīyaṃ nāma pañca bhojanānī’’ti vuttaṃ, ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti ca vuttaṃ, tasmā yāmakālike pācittiyena bhavitabbanti kathaṃ viññāyatīti? Vuccate – padabhājane khādanīya-saddassa atthadassanatthaṃ ‘‘yāmakālikaṃ ṭhapetvā’’ti vuttaṃ, na pana sannidhipaccayā anāpattidassanatthaṃ. Khāditabbañhi yaṃkiñci khādanīyanti adhippetaṃ, na ca yāmakālikesu kiñci khāditabbaṃ atthi pātabyabhāvato. Tasmā kiñcāpi yāmakālikaṃ khādanīyabhojanīyehi na saṅgahitaṃ, tathāpi anāpattiṃ dassentena ‘‘anāpatti yāmakālikaṃ yāme nidahitvā bhuñjatī’’ti vacanato yāmātikkame sannidhipaccayā pācittiyena bhavitabbanti viññāyati. ‘‘Yāmakālikena, bhikkhave, sattāhakālikaṃ yāvajīvikaṃ tadahupaṭiggahitaṃ yāme kappati, yāmātikkante na kappatī’’ti (mahāva. 305) imināpi cāyamattho siddho. Teneva bhagavato adhippāyaññūhi aṭṭhakathācariyehi yāmakālike pācittiyameva vuttaṃ.
第252至253条。第八条说的“此类”是指无刺的小枝。所谓“夜间时节”，不仅指夜晚时分，而是有提供发住依缘上的罪过戒条，说明夜间时段也适用于此。夜间非食物类，也非食饭类，而是“五种食物类”中“夜间时节”、“七天时节”、“供养时节”的食物分别设定，有剩余的食物即是此类。说有戒条规定“比库若食用被设为食物类或饭食类的食物，须忏悔”，故夜间时节若食用，亦应忏悔。对此如何理解？言下之意是在命名甘露食物时以“夜间时节设置”的缘由，强调非因存在共处而导致犯戒，而是特定设定的罪责，因此夜间时节内食用虽不致罪，但逾越时则犯戒。根本经制及古训大典证实此义。因此佛陀及注疏师即称夜间时节食用确为犯戒。
Paṭiggahaṇeti gahaṇameva sandhāya vuttaṃ. Paṭiggahitameva hi taṃ, puna paṭiggahaṇakiccaṃ natthi. Teneva ‘‘ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe’’ti vuttaṃ. Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) pana ‘‘ajjhoharissāmīti gaṇhantassa paṭiggahaṇe’’icceva vuttaṃ. Yanti yaṃ pattaṃ. Sandissatīti yāguyā upari sandissati. Telavaṇṇe patte satipi nisnehabhāve aṅguliyā ghaṃsantassa vaṇṇavaseneva lekhā paññāyati, tasmā tattha anāpattīti dassanatthaṃ ‘‘sā abbohārikā’’ti vuttaṃ. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭatīti ettha paṭiggahaṇe anapekkhavissajjanena anupasampannassa nirapekkhadānena vā vijahitapaṭiggahaṇaṃ pariccattameva hotīti ‘‘apariccatta’’nti iminā ubhayathāpi avijahitapaṭiggahaṇameva vuttaṃ. Tasmā yaṃ parassa pariccajitvā adinnampi sace paṭiggahaṇe nirapekkhavissajjanena vijahitapaṭiggahaṇaṃ hoti, tampi dutiyadivase vaṭṭatīti veditabbaṃ.
「收执」是指收受的行为。既然称为收受，则无所谓后续收受之事。故称“为方便把持收受之意”，便称收受。注疏集序《怀疑与依止聚焦中论释》云：“会合即如水彩之接触，指触色的亲密，如亲密色彩的摩擦描写，所以此处称为‘无戒’”。自收受起第二天若不继续，便为“未续受”，此未续受为缴回收受的对照。若将别人放弃之物又收受，则于次日仍具效力，应了知此义。
Yadi evaṃ ‘‘patto duddhoto hotī’’tiādīsu kasmā āpatti vuttāti? ‘‘Paṭiggahaṇaṃ avissajjetvāva sayaṃ vā aññena vā tucchaṃ katvā na sammā dhovitvā niṭṭhāpite patte laggampi avijahitapaṭiggahaṇameva hotīti tattha āpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘sāmaṇerānaṃ pariccajantīti imasmiṃ adhikāre ṭhatvā ‘apariccattamevā’ti vuttattā anupasampannassa pariccattameva vaṭṭati, apariccattaṃ na vaṭṭatīti āpannaṃ, tasmā nirālayabhāvena paṭiggahaṇe vijahitepi anupasampannassa apariccattaṃ na vaṭṭatī’’ti vadanti, taṃ yuttaṃ viya na dissati. Yadaggena hi paṭiggahaṇaṃ vijahati, tadaggena sannidhimpi na karoti vijahitapaṭiggahaṇassa appaṭiggahitasadisattā. Paṭiggahetvā nidahiteyeva ca sannidhipaccayā āpatti vuttā. ‘‘Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacana’’nti hi vuttaṃ.
如果说“收受之物因质量不好等而不能用”等情何来有违犯？理由是“如果在收受后未安心放弃，自己或他人作无用弃施、不正清洁、已破坏的法器，仍以收受未废弃之物为准，此即犯戒”，这在三种事例中有记载。有人说：“沙玛内拉们放弃戒律时，在本戒律中称为‘未放弃’，若未放弃则不成立犯戒，因此放弃时不违犯戒。”说法似乎合理，但不见得是正义。因若于某时放弃收受，则在放弃时不再与收物者共处，此与依止共同出现违犯不同。收受后即视为分离，若分离即犯戒，言下指可视作“一次改正此罪”的说法。
Pāḷiyaṃ ‘‘sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassā’’tiādinā sannihitesu sattāhakālikayāvajīvikesu purebhattampi āhāratthāya ajjhoharaṇepi dukkaṭassa vuttattā yāmakālikepi āhāratthāya ajjhoharaṇe visuṃ dukkaṭenapi bhavitabbanti āha ‘‘āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiya’’nti. Pakatiāmiseti odanādikappiyāmise. Yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dveti hiyyo paṭiggahitayāmakālikaṃ ajja purebhattaṃ sāmisena mukhena bhuñjato sannihitayāmakālikapaccayā ekaṃ pācittiyaṃ, sannihitena saṃsaṭṭhaāmisapaccayā ekanti dve pācittiyāni. Vikappadvayepīti sāmisena nirāmisenāti vuttavidhānadvaye. Dukkaṭaṃ vaḍḍhatīti āhāratthāya ajjhoharaṇapaccayā dukkaṭaṃ vaḍḍhati. Thullaccayañca dukkaṭañca vaḍḍhatīti manussamaṃse thullaccayaṃ, sesaakappiyamaṃsesu dukkaṭaṃ vaḍḍhati.
巴利文中有言：「从今时刻起，凡是为维持终生生活而接受的食物，若有不当，便犯戒律」等类似之辞。在此，所谓为维持终生生活而受用的食物，其在过去的时代，即使是前生，也因食用而生惹不善业的说法已成不善。《夜间》论中也说：「因食物的摄受而生共犯之罪，必当忏悔。」其中“Pakatiāmiseti”意指煮熟的食物、汤羹等可接受的食物。因某时刻的正念条件下，若以不纯净之口取食，共犯之夜时段之食受，即前世以不纯净之口食用且合时段条件而成一戒，因合时而加重罪责，故严格如此可致一至二戒。所谓“犯戒两重”即因由口业与行为二重所致之语句。因而，因食用而起的不善业因摄取条件而增长，且此种长期积累的不善业，人间肉食中的残酷亦属此类增加不善，是故特别严厉对待。
§255
255.Paṭiggahaṇapaccayā tāva dukkaṭanti ettha sannihitattā purebhattampi dukkaṭameva. Sati paccaye pana sannihitampi sattāhakālikaṃ yāvajīvikaṃ bhesajjatthāya gaṇhantassa paribhuñjantassa ca anāpattiyeva. Sesamettha uttānameva. Yāvakālikayāmakālikatā, sannidhibhāvo, tassa ajjhoharaṇanti imāni panettha tīṇi aṅgāni.
关于接受食物之条件，此处称之为不善，因合戒律的适用，过去时日亦被视为不善。然若在正念条件下，即使有合食终身用而无过错之摄受及周用者，亦不构成罪过。此处同样适用以上释义。所谓“终身使用”、合时摄取以及合时之共存，即因过去摄取行为之现象，食摂与罪恶行为之共存是此三者的主要方面。
Sannidhikārakasikkhāpadavaṇṇanā niṭṭhitā. · 蓄存食学处注释完毕。
9. Paṇītabhojanasikkhāpadavaṇṇanā九、上妙食学处注释
§257-259
257-259. Navame paṇītasaṃsaṭṭhāni bhojanāni paṇītabhojanāni. Yathā hi ājaññayutto ratho ‘‘ājaññaratho’’ti vuccati, evamidhāpi paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni ‘‘paṇītabhojanānī’’ti vuttāni. Yehi pana paṇītehi saṃsaṭṭhāni, tāni ‘‘paṇītabhojanānī’’ti vuccanti, tesaṃ pabhedadassanatthaṃ ‘‘seyyathidaṃ, sappi navanīta’’ntiādi pāḷiyaṃ vuttaṃ. ‘‘Yesaṃ maṃsaṃ kappatī’’ti idañca pācittiyavatthuparicchedadassanatthaṃ vuttaṃ, na pana kappiyavatthuparicchedadassanatthaṃ. Na hi akappiyamaṃsasattānaṃ sappiādīni na kappanti. Ekañhi manussavasātelaṃ ṭhapetvā sabbesaṃ khīrasappinavanītavasātelesu akappiyaṃ nāma natthi. Sappibhattanti ettha kiñcāpi sappisaṃsaṭṭhaṃ bhattaṃ sappibhattaṃ, sappi ca bhattañca sappibhattantipi viññāyati, aṭṭhakathāsu pana ‘‘sālibhattaṃ viya sappibhattaṃ nāma natthī’’ti kāraṇaṃ vatvā dukkaṭasseva daḷhataraṃ katvā vuttattā na sakkā aññaṃ vattuṃ. Aṭṭhakathācariyā eva hi īdisesu ṭhānesu pamāṇaṃ.
第255节述及洁净之餐食乃是精制完美的膳食。譬如有人受任令驾车时，其命名为“御马车”，同样地，所称的洁净完备之食物为由七种谷物制成的膳食，称为“洁净食”。所谓洁净食者，亦在论述中分别为诸吃食之差异而提出，为示例如“一块盐”、“肥油”等。又言“有肉食经营者”，此也说明犯戒之由来，但非说明合法之属。肉食若属不合法，则无一处配置信盐与油膏等制成洁净膳。此处“盐膳”仍指含盐之食，又称“盐饭”，而论书中则言「此盐饭不等于洁净饭」，原因在于其严厉对待不善之事，并未允许其他替代说法，且此乃论书大师于此类处严格标准之施行例证。
Mūlanti kappiyabhaṇḍaṃ sandhāya vuttaṃ. Anāpattīti visaṅketattā sabbāhiyeva āpattīhi anāpatti. Keci pana ‘‘pācittiyeneva anāpatti vuttā, sūpodanaviññattidukkaṭaṃ pana hotiyevā’’ti vadanti, taṃ na gahetabbaṃ. Kappiyasappinā akappiyasappināti ca idaṃ kappiyākappiyamaṃsānaṃ vasena vuttaṃ, tasmā kappiyamaṃsasappinā akappiyamaṃsasappināti evamettha attho gahetabbo. Nānāvatthukānīti sappinavanītādīnaṃ vasena vuttaṃ.
根本上是指合法肉食备具之事而广泛论述。所谓无犯，即于含有各种词义的“不犯违规”中都有涉及。然有说「此戒仅讲忏悔罪，无犯并未详述，但含细微的恶业出现」者，此不可采纳。所谓合法肉食与非法肉食的分别，实指正当不正当肉类性生活之概念，应取此为义。此也涵盖多种环境条件，如调味料、佳肴等皆属于“.合法”范畴的含义。
§261
261.Mahānāmasikkhāpadena kāretabboti ettha –
根据长老大名法则，应当制订为内的戒律修持命令，即——
‘‘Agilānena bhikkhunā catumāsapaccayapavāraṇā sāditabbā aññatra punapavāraṇāya aññatra niccapavāraṇāya, tato ce uttari sādiyeyya, pācittiya’’nti (pāci. 306) –
『如戒律所示：由苦行比库因四个月的禁食期须受戒除，除非在特别的复戒和永恒复戒之外，若其违犯则当增犯戒』（戒律第306条）—
Idaṃ mahānāmasikkhāpadaṃ nāma. Iminā ca sikkhāpadena saṅghavasena gilānapaccayapavāraṇāya pavāritaṭṭhāne sace tattha rattīhi vā bhesajjehi vā paricchedo kato hoti, ettakāyeva rattiyo ettakāni vā bhesajjāni viññāpetabbānīti. Atha tato rattipariyantato vā bhesajjapariyantato vā uttari na bhesajjakaraṇīyena vā bhesajjaṃ aññabhesajjakaraṇīyena vā aññaṃ bhesajjaṃ viññāpentassa pācittiyaṃ vuttaṃ. Tasmā agilāno gilānasaññī hutvā pañca bhesajjāni viññāpento na bhesajjakaraṇīyena bhesajjaṃ viññāpento nāma hotīti ‘‘mahānāmasikkhāpadena kāretabbo’’ti vuttaṃ. Etāni pāṭidesanīyavatthūnīti pāḷiyaṃ āgatasappiādīni sandhāya vuttaṃ. Pāḷiyaṃ anāgatāni pana akappiyasappiādīni bhikkhunīnampi dukkaṭavatthūnīti veditabbaṃ. Sūpodanaviññattiyanti bhikkhūnaṃ pācittiyavatthūni bhikkhunīnaṃ pāṭidesanīyavatthūni ca ṭhapetvā avasesaviññattiṃ sandhāya vuttaṃ. Sesamettha uttānameva. Paṇītabhojanatā, agilānatā, akataviññattiyā paṭilābho, ajjhoharaṇanti imāni panettha cattāri aṅgāni.
此为大名戒律之名称。以此戒律，若因僧团为病人开示而在指定治病之处施舍药物，若对药品或药量有所裁减，则应报告此类减少的药品或药量。之后若因药品用尽或药量用尽，向非药师施药或由他人施药而报告他药品，便犯了悔戒。因此，未病者不应自称为病者且不得报告五种药品，更不可由非药师报告药品，此谓“应依大名戒律为之”。以上项为应悔过事由，且针对巴利文经典中将来非法事由之比库尼同样为恶事，亦需了知。对比库犯悔戒事由称「清淨悔戒事由」，对比库尼为「应悔过事由」，本章节乃讨论此类。残余部分仅提要。所谓净饭食、无病之身、无致用及收受等，此处为此四项要义。
Paṇītabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 上妙食学处注释完毕。
10. Dantaponasikkhāpadavaṇṇanā十、齿木学处注释
§263
263. Dasame ayyavosāṭitakānīti pitupiṇḍassetaṃ adhivacanaṃ. Ummāreti susāne katagehassa attano gehassa vā ummāre. Ghanabaddhoti ghanamaṃsena sambaddho, kathinasaṃhatasarīroti vuttaṃ hoti.
第263条“第十，年长者被热病缠身”者，是父亲因烧病困扰，而倒卧在自己或他人的屋舍内。所谓“紧密结合”者，指肉体紧紧结合，即体质坚硬之意，称为“硬实紧密体”。
§264
264.Mukhadvāranti galanāḷikaṃ. Āhāranti ajjhoharitabbaṃ yaṃkiñci yāvakālikādiṃ. Āhareyyāti mukhadvāraṃ paveseyya. Mukhena vā paviṭṭhaṃ hotu nāsikāya vā, galena ajjhoharaṇīyattā sabbampi taṃ mukhadvāraṃ pavesitameva hoti. Yasmā pana te bhikkhū anāhārepi udake āhārasaññāya dantapone ca mukhadvāraṃ āhaṭaṃ idanti saññāya kukkuccāyiṃsu, tasmā vuttaṃ ‘‘te bhikkhū adinnaṃ…pe… sammā atthaṃ asallakkhetvā kukkuccāyiṃsū’’ti. Udakañhi yathāsukhaṃ pātuṃ dantakaṭṭhañca dantaponaparibhogena paribhuñjituṃ vaṭṭati, tassa pana rasaṃ gilituṃ na vaṭṭati. Sacepi dantakaṭṭharaso ajānantassa anto pavisati, pācittiyameva. Anajjhoharantena pana dantakaṭṭhaṃ vā hotu aññaṃ vā, kiñci mukhe pakkhipituṃ vaṭṭati.
第264条“口门”者指喉管。所谓“食受”是指应当取用之食物，诸如幼儿奶等。谓口门入口，或以口进入抑或以鼻进入，喉管为摄取之处。比库虽无食入，饮水时以食物之观念及牙垢，口门被损，此乃不安之感，故说“此等比库因不当饮食，正确理解意义而生不安”。饮水可随意，牙刷及去除牙垢亦可用，惟牙膏应不可吞食。若不知牙膏味道入咽，则犯悔戒。若由未正确持守者以口取牙刷或他物，则可放入口中。
§265
265.Akallakoti gilāno sahatthā paribhuñjituṃ asakkonto mukhena paṭiggaṇhāti. Uccāraṇamattanti ukkhipanamattaṃ. Ekadesenapīti aṅguliyāpi phuṭṭhamattena. Taṃ ce paṭiggaṇhāti, sabbaṃ paṭiggahitamevāti veṇukoṭiyā bandhitvā ṭhapitattā. Sacepi bhūmiyaṃ ṭhitameva ghaṭaṃ dāyakena hatthapāse ṭhatvā ghaṭaṃ dassāmīti dinnaveṇukoṭiggahaṇavasena paṭiggaṇhāti, ubhayakoṭibaddhaṃ sabbampi paṭiggahitameva hoti. Bhikkhussa atthāya apīḷetvā pakatiyā pīḷiyamānaucchurasaṃ sandhāya ‘‘gaṇhathā’’ti vuttattā ‘‘abhihāro na paññāyatī’’ti vuttaṃ. Hatthapāse ṭhitassa pana bhikkhussa atthāya pīḷiyamānā ucchuto paggharantaṃ rasaṃ gaṇhituṃ vaṭṭati, doṇikāya sayaṃ paggharantaṃ ucchurasaṃ majjhe āvaritvā āvaritvā vissajjitampi gaṇhituṃ vaṭṭati. Katthaci aṭṭhakathāsu.
第265条“口不摄持”者，指病者无法用口接取。所谓“发音仅止于轻轻拨动”者，意谓仅指触皮肤之轻微动作。所谓“一处触动”者，即以手指轻轻触碰。若以此接取，则视作全部已接取，犹如用绳结绑于管中。若物置于地上时，展示瓦罐，将瓦罐置于持物人手上以示拥有，则视为已接取。因对比库抱有利他之意，斥责其倾力挣扎时呼叫曰“拿取”，说此行为并非恶意。持物人手中被压迫者挣扎时，吐出口液，或用双手缠绕瓶盖自如开盖且饮用，均可视为接取。此义有所述于某些论书中。
Asaṃhārimeti thāmamajjhimena purisena asaṃhāriye. ‘‘Tintiṇikādipaṇṇesū’’ti vacanato sākhāsu paṭiggahaṇaṃ ruhatīti daṭṭhabbaṃ. Puñchitvā paṭiggahetvāti ettha ‘‘puñchite paṭiggahaṇakiccaṃ natthi, tasmā puñchitvā gahetvāti evamattho gahetabbo’’ti vadanti. Puñchitvā paṭiggahetvā vāti evamettha attho daṭṭhabbo. Patte patitarajanacuṇṇañhi abbhantaraparibhogatthāya aparihaṭabhāvato paṭiggahetvā paribhuñjituṃ vaṭṭati. Pubbābhogassa anurūpena ‘‘anupasampannassa datvā…pe… vaṭṭatī’’ti vuttaṃ. Yasmā pana taṃ ‘‘aññassa dassāmī’’ti cittuppādamattena parasantakaṃ nāma na hoti, tasmā tassa adatvāpi paṭiggahetvā paribhuñjituṃ vaṭṭati.
“不握紧”者，谓同一男性中间部位不抓持。云“于十二指处”者，文献中有此抓持一说。所谓“抓持尾巴者”者，此处“无抓持事”，故说“不可抓持”，由此推断应以“抓持”一词言之为宜。应知棉布、细布等具有负载作用之物，因其坚韧不损，故使用时要抓持。如未适合他人使用之物，虽无所有权，却可抓持使用。
Bhikkhussa detīti aññassa bhikkhussa deti. Kañjikanti khīrarasādiṃ yaṃkiñci dravaṃ sandhāya vuttaṃ. Hatthato mocetvā puna gaṇhāti, uggahitakaṃ hotīti āha ‘‘hatthato amocentenevā’’ti. Ālulentānanti ālolentānaṃ, ayameva vā pāṭho. Āharitvā bhūmiyaṃ ṭhapitattā abhihāro natthīti āha ‘‘patto paṭiggahetabbo’’ti. Paṭhamataraṃ uḷuṅkato thevā patte patantīti ettha ‘‘yathā paṭhamataraṃ patitatheve doso natthi, tathā ākiritvā apanentānaṃ pacchā patitathevepi abhihaṭattā nevatthi doso’’ti vadanti. Carukenāti khuddakabhājanena. Mukhavaṭṭiyāpi gahetuṃ vaṭṭatīti mukhavaṭṭiṃ ukkhipitvā hatthe phusāpite gaṇhituṃ vaṭṭati. Kecīti abhayagirivāsino. Esa nayoti kāyapaṭibaddhapaṭibaddhampi kāyapaṭibaddhamevāti ayaṃ nayo. Tathā ca tattha kāyapaṭibaddhe taṃpaṭibaddhe ca thullaccayameva vuttaṃ.
“因比库之他人意”者，即他比库之他人意。所谓“口舌”者，指牛奶、水乳等流质物。手放开后重新拿取，称为“手部解放”；亦称“手部解放后重新拿取”者。文中有误，更正此处译文。取物置于地时，因非强夺，称“可拿取”。初次摔落无惩罚，若取后丢弃，随即摔落亦无惩罚。口袋通俗称为掌包。某处论书中谓此为阿毗达摩之说。关于持物手套、护口布等亦可取用，因可以用手触碰包裹乃可。某些译本指出，阿婆诃里乡比库等部族即用此法。此处是取物的指导。文中又说“如是，亦称为身边所持之物”，且谓身边物亦能成执着由。
Tenāti yassa bhikkhuno santikaṃ gataṃ, tena. Tasmāti yasmā mūlaṭṭhasseva paribhogo anuññāto, tasmā. Taṃ divasaṃ hatthena gahetvā dutiyadivase paṭiggahetvā paribhuñjantassa uggahitakapaṭiggahitaṃ hotīti āha ‘‘anāmasitvā’’ti. Appaṭiggahitattā ‘‘sannidhipaccayā anāpattī’’ti vuttaṃ. Appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hotīti āha ‘‘paṭiggahetvā pana paribhuñjitabba’’nti. ‘‘Taṃ divasaṃ…pe… na tato para’’nti vacanato taṃ divasaṃ hatthena gahetvā vā aggahetvā vā ṭhapitaṃ dutiyadivase appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hoti, hatthena gahetvā ṭhapitaṃ dutiyadivase paṭiggahetvā paribhuñjantassa pana uggahitakapaṭiggahitaṃ hoti. Appaṭiggahitameva hi hatthena gahetvā ṭhapitaṃ. ‘‘Sāmaṃ gahetvā paribhuñjitu’’nti hi vacanato appaṭiggahitasseva tasmiṃ divase paribhogo anuññāto. Tasmā yaṃ vuttaṃ gaṇṭhipade ‘‘taṃ diyyamānaṃ patatīti ettha yathā gaṇabhojanādīsu gilānādīnaṃ kukkuccāyantānaṃ gaṇabhojanaṃ anuññātaṃ, evamidhāpi bhagavatā paṭiggahitameva kukkuccavinodanatthaṃ anuññāta’’nti, taṃ na gahetabbaṃ. ‘‘Taṃ diyyamānaṃ patatī’’ti avisesena vuttattā catūsupi kālikesu ayaṃ nayo veditabbo.
所谓“被比库拿到近身的物品”，就是指那个物品。由于根本不能允许对根本贴身的用品进行占用，因此如此规定。那一日把它用手拿起，到了第二天再拿回来使用时，则是属于拿取已占用的物品。对此讲“未曾占用”。因不算作占用，所以说“因近身接触而无过失”。若不拿取而使用，则构成对他人门户的入侵，故说“拿取了却必须使用”。“那日……如此”这话，指的是那一日用手拿着或提着或放置，第二天不曾占用而使用的情况，就构成了非法进入门户的过失。若用手拿放着不占用，当作不占用日的物品；第二天拿取使用则成为拿取已占用之物。因为不占用之物确实是用手拿放的。说“普通拿取以使用”的话，即说明在那一日视作未占用，故不当做近身用品使用。依所说“正在掉落”，这里如同群食中染病者无权分食，世尊对拿取的物品仅限于消解不适之目的所允许，故不应取用。关于“正在掉落”，作为特别说明在四个月期间此规当知。
Satthakenāti paṭiggahitasatthakena. Kasmā panettha uggahitapaccayā sannidhipaccayā vā doso na siyāti āha ‘‘na hi taṃ paribhogatthāya pariharantī’’ti. Imināva bāhiraparibhogatthaṃ sāmaṃ gahetvā anupasampannena dinnaṃ vā gahetvā pariharituṃ vaṭṭatīti dīpeti. Tasmā pattasammakkhanādiatthaṃ sāmaṃ gahetvā parihaṭatelādiṃ sace paribhuñjitukāmo hoti, paṭiggahetvā paribhuñjantassa anāpatti. Abbhantaraparibhogatthaṃ pana sāmaṃ gahitaṃ paṭiggahetvā paribhuñjantassa uggahitakapaṭiggahitaṃ hoti, appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hoti, abbhantaraparibhogatthameva anupasampannena dinnaṃ gahetvā pariharantassa siṅgīloṇakappo viya sannidhipaccayā āpatti hoti. Keci pana ‘‘thāmamajjhimassa purisassa uccāraṇamattaṃ hotītiādinā vuttapañcaṅgasampattiyā paṭiggahaṇassa ruhanato bāhiraparibhogatthampi sace anupasampannena dinnaṃ gaṇhāti, paṭiggahitamevā’’ti vadanti. Evaṃ sati idha bāhiraparibhogatthaṃ anupasampannena dinnaṃ gahetvā pariharantassa sannidhipaccayā āpatti vattabbā siyā, ‘‘na hi taṃ paribhogatthāya pariharantī’’ti ca na vattabbaṃ, tasmā bāhiraparibhogatthaṃ gahitaṃ paṭiggahitaṃ nāma na hotīti veditabbaṃ. Yadi evaṃ pañcasu paṭiggahaṇaṅgesu ‘‘paribhogatthāyā’’ti visesanaṃ vattabbanti? Na vattabbaṃ. Paṭiggahaṇañhi paribhogatthameva hotīti ‘‘paribhogatthāyā’’ti visuṃ avatvā ‘‘tañce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātī’’ti ettakameva vuttaṃ. Apare pana ‘‘satipi paṭiggahaṇe ‘na hi taṃ paribhogatthāya pariharantī’ti idha aparibhogatthāya pariharaṇe anāpatti vuttā’’ti vadanti. Udukkhalamusalāni khiyyantīti ettha udukkhalamusalānaṃ khayena pisitakoṭṭitabhesajjesu sace āgantukavaṇṇo paññāyati, na vaṭṭati.
所谓“拥有所有权的人”，是指被接收的所有者。问及为何拿取后使用和近身接触不会构成过失，答曰“此物非为占用之目的而拿取”。意即由此可知，外来被占用物品，若以一般方式拿取去，不经占有便使用，理当归还。故此说明，若是心存使用意愿去占有拿取，则是拿取并使用者之过失。若以拿取持有状态使用则无过失。反之，内部被占用物品若作为外来物交付或拿取，不经占用而使用，则是门面入口违规而成过失。内部被占用物品若被外来人未经允许拿取归还则类似窃盗，构成门面过失。有人说“对直呼其名的男子，仅凭呼语即可视同拿取”，以五种证明之理，认为即便外来物被拿取，只要非占有所为，则仍属拿取。如此看来，对外来物未经占用而拿取并归还，虽构成门面过失，但不归于占用过失。若列举拿取的五种条件须加“为占用之用”这类说明，则不对。关于拿取的定义即是指对占用物，而非对非占用物。有人又说“即便在拿取时说‘此非为占用之用’，若为非占用而归还则无过失”，这里以不可兼有之义比喻沟渠的浊水腐臭，非以拿取视为公用。
Suddhaṃ udakaṃ hotīti rukkhasākhādīhi gaḷitvā patanaudakaṃ sandhāya vuttaṃ. Patto vāssa paṭiggahetabboti etthāpi pattagataṃ chupitvā dentassa hatthalaggena āmisena dosābhāvatthaṃ pattapaṭiggahaṇanti abbhantaraparibhogatthameva paṭiggahaṇaṃ veditabbaṃ. Yaṃ sāmaṇerassa patte patati…pe… paṭiggahaṇaṃ na vijahatīti ettha punappunaṃ gaṇhantassa attano patte pakkhittameva ‘‘attano santaka’’nti sanniṭṭhānakaraṇato hatthagataṃ paṭiggahaṇaṃ na vijahati, paricchinditvā dinnaṃ pana gaṇhantassa gahaṇasamayeyeva ‘‘attano santaka’’nti sanniṭṭhānassa katattā hatthagataṃ paṭiggahaṇaṃ vijahati. Kesañci atthāya odanaṃ pakkhipatīti ettha anupasampannassa atthāya pakkhipantepi ‘‘āgantvā gaṇhissatī’’ti sayameva pakkhipitvā ṭhapanato paṭiggahaṇaṃ na vijahati, anupasampannassa hatthe pakkhittaṃ pana anupasampanneneva ṭhapitaṃ nāma hotīti paṭiggahaṇaṃ vijahati pariccattabhāvato. Tena vuttaṃ ‘‘sāmaṇera…pe… pariccattattā’’ti.
所谓“清净水”，是指从树枝等处滴落的雨水。若入手后应拿去保存，这里指的是已得之物，应亲手存放，避免损坏，然后将其存入器皿中，这是拿取保存的意义。若是比库尼的水滴……(略同)，若反复领受自己之物而摇摆不定，称为“自己所有”，这属于识别归属，故不放弃手中的拿取。若因没有通过用手实验，就不认定其保存的占有权，是以识别拥有权而不放手，是为拿取。这里说“沙玛内拉……之于保存”，说明无论怎样若未得到确认，暂时保存在手中则不失为拿取形态。
Paṭiggahaṇūpagaṃ bhāraṃ nāma thāmamajjhimassa purisassa ukkhepārahaṃ. Kiñcāpi avissajjetvāva aññena hatthena pidahantassa doso natthi, tathāpi na pidahitabbanti aṭṭhakathāpamāṇeneva gahetabbaṃ. Macchikavāraṇatthanti ettha ‘‘sacepi sākhāya laggarajaṃ patte patati, sukhena paribhuñjituṃ sakkāti sākhāya paṭiggahitattā abbhantaraparibhogatthamevidha paṭiggahaṇanti mūlapaṭiggahaṇameva vaṭṭatī’’ti vuttaṃ. Apare pana ‘‘macchikavāraṇatthanti ettha vacanamattaṃ gahetvā bāhiraparibhogatthaṃ gahita’’nti vadanti. Tasmimpi asatīti cāṭiyā vā kuṇḍake vā asati. Anupasampannaṃ gāhāpetvāti taṃyeva ajjhoharaṇīyabhaṇḍaṃ anupasampannena gāhāpetvā. Therassa pattaṃ anutherassāti therassa pattaṃ attanā gahetvā anutherassa deti. Tuyhaṃ yāguṃ mayhaṃ dehīti ettha evaṃ vatvā sāmaṇerassa pattaṃ gahetvā attanopi pattaṃ tassa deti. Ettha panāti paṇḍito sāmaṇerotiādipattaparivattanakathāya. Kāraṇaṃ upaparikkhitabbanti yathā mātuādīnaṃ telādīni haranto tathārūpe kicce anupasampannena aparivattetvāva paribhuñjituṃ labhati, evamidha pattaparivattanaṃ akatvā paribhuñjituṃ na labhatīti ettha kāraṇaṃ vīmaṃsitabbanti attho.
所谓“接近拿取的负担”，是指在中间阶段男子举手将物抛掷的行为。即使未放手而由另一只手去抢夺，也没责备，但仍不可放弃。这里所说“鱼叉之令”，指“若鱼叉命中树枝掉落，则可快乐地使用”，即依靠树枝接近拿取属于内部被占用物之正当拿取。有人说“鱼叉令只是在文字上指外来物之拿取”，这里认为外来不纯且不合规。所谓“未获得同意而安置”，指未经允许而安置他人之器具。长者的叶子是他自己拿的，又给另一个长者。这时说“这是我的祭品”，即拿着沙玛内拉的器具，也给了自己器具。这里乃是关于贤达沙玛内拉名号始末之说。因要考虑母亲等人带走油脂等事，未得到允许反复更换，不能用；由此推知这就是拿取不良之害的原因。
Ettha pana ‘‘sāmaṇerehi gahitataṇḍulesu parikkhīṇesu avassaṃ amhākaṃ sāmaṇerā saṅgahaṃ karontīti vitakkuppatti sambhavati, tasmā taṃ parivattetvāva paribhuñjitabbaṃ. Mātāpitūnaṃ atthāya pana chāyatthāya vā gahaṇe paribhogāsā natthi, tasmā taṃ vaṭṭatī’’ti kāraṇaṃ vadanti. Teneva ācariyabuddhadattattherenapi vuttaṃ –
这里说“沙玛内拉所持之米粒已散落，若要收集，应当收回然后使用”。因父母之利益并无依恋，故此理成立。对此说法，佛陀所授道理亦如是。
‘‘Mātāpitūnamatthāya, telādiharatopi ca;
“为了父母之利益，即便取用油脂等物……”（未尽）
Sākhaṃ chāyādiatthāya, imesaṃ na visesati.
“枝条”者，为树荫等之用，不能谓之为枝条有特别之意。
‘‘Tasmā hissa visesassa, cintetabbaṃ tu kāraṇaṃ;
因此，应当思惟其特殊之因缘。
Tassa sālayabhāvaṃ tu, visesaṃ takkayāma ta’’nti.
因其为树干特有之本质，此为其特殊性之由。
Idamevettha yuttataraṃ avassaṃ tathāvidhavitakkuppattiyā sambhavato. Na sakkā hi ettha vitakkaṃ sodhetunti. Mātādīnaṃ atthāya haraṇe pana nāvassaṃ tathāvidhavitakkuppattīti sakkā vitakkaṃ sodhetuṃ. Yattha hi vitakkaṃ sodhetuṃ sakkā, tattha nevatthi doso. Teneva vakkhati ‘‘sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭatī’’ti.
此处所说者，更加适切之理，乃由修习分别思维之因缘而生。此处不可净除分别思维。然若为母亲等利益而取者，则可以分别思维予以净除。因为若可净除分别思维，则无此过失。故说：“若能净除分别思维，则所得之饮食亦得持续。”
Niccāletuṃ na sakkotīti niccāletvā sakkharā apanetuṃ na sakkoti. Ādhārake patto ṭhapitohotīti paṭiggahetabbapattaṃ sandhāya vuttaṃ. Cāletīti vinā kāraṇaṃ cāleti. Satipi kāraṇe bhikkhūnaṃ paribhogārahaṃ cāletuṃ na vaṭṭati. Kiñcāpi ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita’’nti (mahāva. 264) tādise ābādhe attano atthāya āmakamaṃsapaṭiggahaṇaṃ anuññātaṃ, ‘‘āmakamaṃsapaṭiggahaṇā paṭivirato hotī’’ti ca sāmaññato paṭikkhittaṃ, tathāpi attano aññassa vā bhikkhuno atthāya aggahitattā ‘‘sīhavighāsādiṃ…pe… vaṭṭatī’’ti vuttaṃ. Sakkoti vitakkaṃ sodhetunti mayhampi detīti vitakkassa anuppannabhāvaṃ sallakkhetuṃ sakkoti, sāmaṇerassa dassāmīti suddhacittena mayā gahitanti vā sallakkhetuṃ sakkoti.
不能使之努力者，则使之努力亦不能成就。基于执持，若承受则该执持已定。所谓“努力者”乃无因而努力。然基于因缘，僧俗不可使努力于侍奉之事。且如经中所说：“比库们，我知人非人病痛，难以自获食肉及血。”此类病痛，舍自利起执持食肉血者，凡为修罗等害他者，亦不可贸然轻视。说“能净除分别思维”，于我亦然。能辨别分别思维消失之相，故具识之人能观察。示沙玛内拉者，心清净则为能观察之人。
Sace pana mūlepi paṭiggahitaṃ hotīti ettha ‘‘gahetvā gate mayhampi dadeyyunti saññāya sace paṭiggahitaṃ hotī’’ti vadanti. Koṭṭhāse karotīti bhikkhusāmaṇerā ca attano attano abhirucitaṃ koṭṭhāsaṃ gaṇhantūti sabbesaṃ samake koṭṭhāse karoti. Gahitāvasesanti sāmaṇerehi gahitakoṭṭhāsato avasesaṃ. Gaṇhitvāti ‘‘mayhaṃ idaṃ gaṇhissāmī’’ti gahetvā. Idha gahitāvasesaṃ nāma tena gaṇhitvā puna ṭhapitaṃ. Paṭiggahetvāti tadahu paṭiggahetvā. Teneva ‘‘yāvakālikena yāvajīvikasaṃsagge doso natthī’’ti vuttaṃ. Sace pana purimadivase paṭiggahetvā ṭhapitā hoti, sāmisena mukhena tassā vaṭṭiyā dhūmaṃ pivituṃ na vaṭṭati. Samuddodakenāti appaṭiggahitasamuddodakena. Yasmā katakaṭṭhi udakaṃ pasādetvā visuṃ tiṭṭhati, tasmā ‘‘abbohārika’’nti vuttaṃ. Laggatīti mukhe hatthe ca udake sukkhe setavaṇṇaṃ dassentaṃ laggati. Pānīyaṃ gahetvāti attanoyeva atthāya gahetvā. Sace pana pītāvasesaṃ tattheva ākirissāmīti gaṇhāti, puna paṭiggahaṇakiccaṃ natthi. Vikkhambhetvāti viyūhitvā, apanetvāti attho.
若根本已受持，则谓：“若已取捨，则予我以记忆者。”谓比库、沙玛内拉皆各取其所爱之壳，终归合成一壳。所言“所取壳”，即受之壳又复置之。受持，即在先此之后复受持之义。由此言：“只要适时适地共业，则无过失。”若前一日已受持及置放，经共业交换后亦非适当，不能以同口饮烟。戒律中称之为“不共受持之水”，因以竹杖盛水于凉处静置，故名曰“净凉水”。湿润清白如洁白色，曰“湿润”。自用饮水即受持。若剩饮料，当场放弃者，谓“共受”，则无复受持工作。宽展开、转达此义。
Mahābhūtesūti sarīranissitesu mahābhūtesu. Patatīti vicchinditvā patati. Vicchinditvā patitameva hi paṭiggahetabbaṃ, na itaraṃ. Alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭatīti ettha mattikatthāya pathaviṃ khaṇitumpi vaṭṭatīti veditabbaṃ. Sappadaṭṭhakkhaṇeyeva vaṭṭatīti asati kappiyakārake sāmaṃ gahetvā paribhuñjituṃ vaṭṭati, aññadā paṭiggahāpetvā paribhuñjitabbaṃ. Sesamettha uttānameva. Appaṭiggahitatā, ananuññātatā, dhūmādiabbohārikābhāvo, ajjhoharaṇanti imāni panettha cattāri aṅgāni.
所谓大地，即指依赖身体的大地元素。『落下』是指分开散落。只有分开散落的才应当接受，不是其他的。例如砍伐木材时，即使从树上砍断也可以使用，这里指为制作瓦器亦可砍地块，也当知为此。瓦器应当在同一时间见到拿取和使用等，若不存在则不可。由此可知，砍伐制瓦需遵守这些规矩，不可妄为。这里涉及四个方面：遗留、不允许、缺乏烟尘现象和毁坏行为。
Dantaponasikkhāpadavaṇṇanā niṭṭhitā. · 齿木学处注释终。
Niṭṭhito bhojanavaggo catuttho. · 第四食事品终。
5. Acelakavaggo
第五章 无拘章
1. Acelakasikkhāpadavaṇṇanā一、裸行者学处注释
§273
273. Acelakavaggassa paṭhamasikkhāpade tesanti titthiyānaṃ. Tatthāti bhājane. Itoti pattato. Sace titthiyo vadatīti ‘‘paṭhamameva maṃ sandhāya abhiharitvā ṭhapitaṃ mayhaṃ santakaṃ hoti, imasmiṃ bhājane ākirathā’’ti vadati, vaṭṭati. Sesamettha uttānameva. Aññatitthiyatā, ajjhoharaṇīyatā , ajjhoharaṇatthāya sahatthā anikkhittabhājane dānanti imāni panettha tīṇi aṅgāni.
273．无拘章初戒，谓有三种异教徒。此处『食』为所属。『是故』音近放置。若异教徒言：“我已为第一而恭敬、立于教门，我的食具在此食中摆放着”，则正当依此而行，允许之。剩余部分同前说明。三种异教徒特征为：与他异教徒不同、不允许破坏、为不破坏而于特定食中施予，此处三方面。
Acelakasikkhāpadavaṇṇanā niṭṭhitā. · 裸行者学处注释终。
2. Uyyojanasikkhāpadavaṇṇanā二、遣离学处注释
§274
274. Dutiyaṃ uttānatthameva. Anācāraṃ ācaritukāmatā, tadatthameva upasampannassa uyyojanā, evaṃ uyyojentassa upacārātikkamoti imāni panettha tīṇi aṅgāni.
274．第二戒同样是保护。欲意行坏，不当行为，是已受戒人的重罪行为，所以重受戒者的服饰越界亦不可。此处三方面。
Uyyojanasikkhāpadavaṇṇanā niṭṭhitā. · 教授学处注释完毕。
3. Sabhojanasikkhāpadavaṇṇanā三、与食学处注释
§280
280. Tatiye piṭṭhasaṅghāṭoti dvārabāhāyetaṃ adhivacanaṃ. Khuddakaṃ nāma sayanigharaṃ vitthārato pañcahatthappamāṇaṃ hoti, tassa ca majjhimaṭṭhānaṃ piṭṭhasaṅghāṭato aḍḍhateyyahatthappamāṇameva hoti, tasmā tādise sayanighare piṭṭhasaṅghāṭato hatthapāsaṃ vijahitvā nisinno piṭṭhivaṃsaṃ atikkamitvā nisinno nāma hoti. Evaṃ nisinno ca majjhaṃ atikkamitvā nisinno nāma hotīti āha ‘‘iminā majjhātikkamaṃ dassetī’’ti. Yathā vā tathā vā katassāti piṭṭhivaṃsaṃ āropetvā vā anāropetvā vā katassa. Sacittakanti anupavisitvā nisīdanacittena sacittakaṃ. Sesamettha uttānameva. Pariyuṭṭhitarāgajāyampatikānaṃ sannihitatā, sayanigharatā, dutiyassa bhikkhuno abhāvo, anupakhajja nisīdananti imāni panettha cattāri aṅgāni.
280．第三，皮座袈裟是指门柱两旁挂的袈裟。小巧者即睡盖，宽约五肘，中侧宽即皮座袈裟宽约八肘。因此睡盖上挂皮座袈裟而坐，跨坐或不中坐，称为由此示现中间跨坐。何为跨坐？跨越或未跨越地面。『随心』即不坐则以心为坐。其余同前说明。涉及四个方面：积聚置物、睡盖兼袈裟、缺乏次僧及非坐状态。
Sabhojanasikkhāpadavaṇṇanā niṭṭhitā. · 与食学处注释完毕。
§284-289
284-289. Catutthapañcamesu natthi kiñci vattabbaṃ.
284～289节无须多言，章节中无任何可说之处。
6. Cārittasikkhāpadavaṇṇanā六、行仪学处注释
§298
298. Chaṭṭhe pakativacanenāti ettha yaṃ dvādasahatthabbhantare ṭhitena sotuṃ sakkā bhaveyya, taṃ pakativacanaṃ nāma. Āpucchitabboti ‘‘ahaṃ itthannāmassa gharaṃ gacchāmī’’ti vā ‘‘cārittaṃ āpajjāmī’’ti vā īdisena vacanena āpucchitabbo. Sesamettha uttānameva. Pañcannaṃ bhojanānaṃ aññatarena nimantanasādiyanaṃ, santaṃ bhikkhuṃ anāpucchanā, bhattiyagharato aññagharappavesanaṃ, majjhanhikānatikkamo, samayassa vā āpadānaṃ vā abhāvoti imāni panettha pañca aṅgāni.
第298条。所谓第六项指示语，是指在十二手势之内能以手势示意的语句，称为第六项指示语。比如应当询问者，以『我现在要去女性的住处』或『我要到居所活动了』之类语句，用此类语句应当询问。在此条例中，所说的内容就是以上述为准。五种饮食中的某一种为招待缘由、安静不问的比库、在食舍之外进入他家、居中走动、在规定的时间或危险未曾出现——这五者即此条中所列五个部分。
Cārittasikkhāpadavaṇṇanā niṭṭhitā. · 行仪学处注释完毕。
7. Mahānāmasikkhāpadavaṇṇanā七、大名学处注释
§303
303. Sattame mahānāmo nāmāti anuruddhattherassa bhātā bhagavato cūḷapitu putto. Suddhodano sakkodano sukkodano dhotodano amitodanoti ime hi pañca janā bhātaro. Amitā nāma devī tesaṃ bhaginī, tissatthero tassā putto. Tathāgato ca nandatthero ca suddhodanassa puttā, mahānāmo ca anuruddhatthero ca sukkodanassa, ānandatthero amitodanassa. So bhagavato kaniṭṭho, mahānāmo mahallakataro sakadāgāmī ariyasāvako. Tena vuttaṃ ‘‘mahānāmo nāma…pe… ariyasāvako’’ti.
第303条。所谓第七大明，是指阿努儒达长老的兄长，世尊的幼小叔父。苏多陀那、萨迦陀那、娑迦陀那、陀头陀那、无量陀那，以上五人即是其兄弟。阿弥陀为五人的姊妹，长老提萨是她的儿子。如来和难陀长老为苏多陀那的子孙，世尊兄弟中的大明为阿努儒达长老，为娑迦陀那的儿子，阿难长老为无量陀那的子孙。此人为世尊最年幼，大明是年纪最大的，是唯一后继者的圣弟子。由此有言『名为大明……圣弟子』。
§305-306
305-306. Pāḷiyaṃ ajjaṇhoti ajja ekadivasanti attho, ‘‘ajjano’’ti vā attho gahetabbo, no amhākaṃ. Kālaṃ āharissathāti sve harissatha. Tato ce uttari sādiyeyyāti sace tattha rattīhi vā bhesajjehi vā paricchedo kato hoti ‘‘ettakāyeva vā rattiyo ettakāni vā bhesajjāni viññāpetabbānī’’ti, tato rattipariyantato vā bhesajjapariyantato vā uttari viññāpento sādiyeyya. ‘‘Imehi tayā bhesajjehi pavāritamha, amhākañca imināva bhesajjena attho’’ti ācikkhitvā viññāpetumpi gilānova labhati.
第305至306条。巴利语ajjaṇho意为今日，意指一个日夜，即时期长度为一天。‘今日’一词的含义须由语境决定，而非固定指我们今天。若说‘你应持时间’，是指你应当自行把握时间。之后若能调查核实，则可以根据夜晚或药处理的状况，推断‘具体为多少夜或多少药应当通知’，从夜晚或药物结束之时起，进行后续通告。‘这些药员用此法声明，我们用此药物有效果’，且将公告发布，推动得到治愈。
§310
310. Yasmā saṅghapavāraṇāyamevāyaṃ vidhi, tasmā ‘‘ye attano puggalikāya pavāraṇāya pavāritā’’ti vuttaṃ. Sesaṃ uttānameva. Saṅghapavāraṇatā , bhesajjaviññatti, agilānatā, pariyantātikkamoti imāni panettha cattāri aṅgāni.
第310条。此条文所述即为比萨戒，请教众集会的规定。因此有言：‘对自己个人受戒者应予提醒。’以上即为全部条文。比萨戒包括药物通知、无病状态、超出期限等四项。
Mahānāmasikkhāpadavaṇṇanā niṭṭhitā. · 大名学处注释完毕。
8. Uyyuttasenāsikkhāpadavaṇṇanā8. 整军学处注释
§311
311. Aṭṭhamaṃ uttānatthameva. Uyyuttasenā, dassanatthāya gamanaṃ, anuññātokāsato aññatra dassanaṃ, tathārūpapaccayassa āpadāya vā abhāvoti imāni panettha cattāri aṅgāni.
第311条。第八条规则亦以相同方式解释。包括驱逐军队、前往参观、未经允许的参观，和自身状况无妨碍等四项。
Uyyuttasenāsikkhāpadavaṇṇanā niṭṭhitā. · 整军学处注释完毕。
9. Senāvāsasikkhāpadavaṇṇanā9. 军营学处注释
§317
317. Navamasikkhāpadampi uttānameva. Tirattātikkamo, senāya sūriyassa atthaṅgamo, gilānatādīnaṃ abhāvoti imāni panettha tīṇi aṅgāni.
第317条。第九条戒律亦同上文所示。包括所有三种途径的超越、随军前往日出、无病状态等三项。
Senāvāsasikkhāpadavaṇṇanā niṭṭhitā. · 军营学处注释完毕。
10. Uyyodhikasikkhāpadavaṇṇanā10. 观战学处注释
§322
322. Dasame kati te lakkhāni laddhānīti tava sarappahārassa lakkhaṇabhūtā kittakā janā tayā laddhāti attho, kittakā tayā viddhāti vuttaṃ hoti. Sesamettha uttānameva. Uyyodhikādidassanatthāya gamanaṃ, anuññātokāsato aññatra dassanaṃ, tathārūpapaccayassa āpadāya vā abhāvoti imāni panettha tīṇi aṅgāni.
第322条。所谓第十种，是指你所讲述的聚合标志中具体获得的数量。『数量』的意思是人们依据所获得的数量而称之为数量，所谓『被知晓的数量』就是这样说的。此处「余数」是指上文所述的。以升高等显示为目的的进展，因视野有限不能知见外物，仅依条件的对待或其缺失为由，故这里有这三种组成部分。
Uyyodhikasikkhāpadavaṇṇanā niṭṭhitā. · 伍由迪咖学处注释完毕。
Niṭṭhito acelakavaggo pañcamo. · 裸行者品第五完毕。
6. Surāpānavaggo
第6章 酗酒篇
1. Surāpānasikkhāpadavaṇṇanā一、饮酒学处注释
§326-328
326-328. Surāpānavaggassa paṭhamasikkhāpade vatiyāti gāmaparikkhepavatiyā. Pāḷiyaṃ piṭṭhasurādīsu piṭṭhaṃ bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā piṭṭhasurā. Evaṃ pūve odane ca bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā odanasurāti ca vuccati. ‘‘Kiṇṇā’’ti pana tassā surāya bījaṃ vuccati. Ye surāmodakātipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā.
第326至328条。酗酒篇的第一戒称为乡村视野的戒。巴利文中用“背后酒”等词语表达，将酒浇在背部食物上并浇水以助发酵，即为背后酒。早期将酒浇在饭食上、浇水制成的酒称为早前酒，也称饭后酒。所谓“种子”，是指用作酒的酒种。有的酒称为酒浆，是浇灌种子后制作的种子酒。配以多种印度药草叶等杂陈药材的混合物调合。
Madhukatālanāḷikerādipuppharaso ciraparivāsito pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso ciraparivāsito sambhārasaṃyutto. Bījato paṭṭhāyāti sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato, tālanāḷikerādīnaṃ puppharasassa gahitaabhinavakālatoyeva ca paṭṭhāya.
蜂蜜、椰浆、花蜜等长时间加味的花蜜酒；面包果等果汁酒；糖汁酒；蔗糖酒；以及由多种如生姜、橙、酸橙、芒果等混合药材长期调制而成的酒浆。所谓“种子发酵”是指将药材混合物发酵，按适时采集这些调制花蜜的原料，掌握其最佳采收和加工时间。
§329
329.Loṇasovīrakaṃ suttañca anekehi bhesajjehi abhisaṅkhato amajjabhūto āsavaviseso. Vāsaggāhāpanatthanti sugandhibhāvaggāhāpanatthaṃ. Acittakaṃ lokavajjanti ettha yaṃ vattabbaṃ, taṃ paṭhamapārājikavaṇṇanāyaṃ vuttanayena veditabbaṃ. Sesamettha uttānameva. Majjabhāvo, tassa pānañcāti imāni panettha dve aṅgāni.
第329条。盐砂酥软丸药，以及多种药物所调制，成为一种不洁净的恶臭物，具有特定烦恼成分。这里称为经常性引诱、具有芬芳引诱作用的物质。巴利文称之为引诱气味。世人称之为渣滓，应依首次巴拉基咖戒的说明加以理解。此处“余数”仍指上述内容。中间状态，这里的饮酒意指三种中的两种组成部分。
Surāpānasikkhāpadavaṇṇanā niṭṭhitā. · 饮酒学处注释完毕。
2. Aṅgulipatodakasikkhāpadavaṇṇanā二、指戳学处注释
§330
330. Dutiye bhikkhunīpi anupasampannaṭṭhāne ṭhitāti ettha bhikkhupi bhikkhuniyā anupasampannaṭṭhāne ṭhitoti veditabbo. Sesamettha uttānameva. Hasādhippāyatā, upasampannassa kāyena kāyāmasananti imāni panettha dve aṅgāni.
第330条。第二位比库尼在未受具足戒处分时立于未具足处，此处要理解为比库尼也在未受具足戒处分的处所站立。余数依旧指上文所述。以欢喜为驱动力，已具足戒者用身体控制身体意指这里的两种组成部分。
Aṅgulipatodakasikkhāpadavaṇṇanā niṭṭhitā. · 指戳学处注释完毕。
3. Hasadhammasikkhāpadavaṇṇanā三、嬉戏学处解释
§335
335. Tatiyaṃ uttānatthameva. Uparigopphakatā, hasādhippāyena kīḷananti imāni panettha dve aṅgāni.
第三，是为高举义。所谓覆盖在上、以笑为主要手段，这些义在此处指的是两方面。
Hasadhammasikkhāpadavaṇṇanā niṭṭhitā. · 嬉戏学处解释完毕。
4. Anādariyasikkhāpadavaṇṇanā四、不恭敬学处解释
§344
344. Catutthe gārayho ācariyuggaho na gahetabboti yasmā ucchuraso sattāhakāliko, tassa kasaṭo yāvajīviko, dvinnaṃyeva samavāyo ucchuyaṭṭhi, tasmā vikāle ucchuyaṭṭhiṃ khādituṃ vaṭṭati guḷaharītakaṃ viyāti evamādiko gārayhācariyavādo na gahetabbo. Lokavajje ācariyuggaho na vaṭṭatīti lokavajjasikkhāpade āpattiṭṭhāne yo ācariyavādo, so na gahetabbo, lokavajjaṃ atikkamitvā ‘‘idaṃ amhākaṃ ācariyuggaho’’ti vadantassa uggaho na vaṭṭatīti adhippāyo. Suttānulomaṃ nāma aṭṭhakathā. Paveṇiyā āgatasamodhānaṃ gacchatīti ‘‘paveṇiyā āgato ācariyuggahova gahetabbo’’ti evaṃ vutte mahāaṭṭhakathāvādeyeva saṅgahaṃ gacchatīti adhippāyo. Sesamettha uttānameva. Upasampannassa paññattena vacanaṃ, anādariyakaraṇanti imāni panettha dve aṅgāni.
第四，有不该执受老师聚会者。因这聚会如悬崖峭壁，历时七十年，谁能持守？仅是两个人聚会，就如悬崖之顶。故时至暮晚，不适合吞食悬崖之顶。使用含有石蜜的药粉等，也不可采用此不当论说老师聚会之法。世间法中，禁止聚会老师的行为，如有老师言论有过，且触犯世间禁戒，犯错不该接受此论，且逾越世间禁戒后，自称“这是我们的老师聚会”，这种过分称呼是不允许的。这是注释依经法而授的。况且，已有至上智慧者，应说者言恭敬。此处指两方面。
Anādariyasikkhāpadavaṇṇanā niṭṭhitā. · 不恭敬学处解释完毕。
5. Bhiṃsāpanasikkhāpadavaṇṇanā五、恐吓学处解释
§345
345. Pañcamaṃ uttānatthameva. Upasampannatā, tassa dassanasavanavisaye bhiṃsāpetukāmatāya vāyamananti imāni panettha dve aṅgāni.
第五，亦是高举义。所谓已受比库戒，因害怕于见闻法会中遭受暴苦，而努力避免，这些义处此为二方面。
Bhiṃsāpanasikkhāpadavaṇṇanā niṭṭhitā. · 恐吓学处解释完毕。
6. Jotisikkhāpadavaṇṇanā6. 火学处注释
§350
350. Chaṭṭhe bhaggā nāma janapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘bhaggā’’ti vuccati. Tena vuttaṃ ‘‘bhaggāti janapadassa nāma’’nti. Susumāragireti evaṃnāmake nagare. Tassa kira nagarassa māpanatthaṃ vatthuvijjācariyena nagaraṭṭhānassa pariggaṇhanadivase avidūre susumāro saddamakāsi giraṃ nicchāresi. Atha anantarāyena nagare māpite tameva susumāragiraṇaṃ subhanimittaṃ katvā susumāragiraṃtvevassa nāmaṃ akaṃsu. Keci pana ‘‘susumārasaṇṭhānattā susumāro nāma eko giri, so tassa nagarassa samīpe, tasmā taṃ susumāragiri etassa atthīti ‘susumāragirī’ti vuccatī’’ti vadanti. Tathā vā hotu aññathā vā, nāmametaṃ tassa nagarassāti āha ‘‘susumāragiranti nagarassa nāma’’nti. Bhesakaḷāti ghampaṇḍanāmako gacchaviseso. Keci ‘‘setarukkho’’tipi vadanti. Tesaṃ bahulatāya pana taṃ vanaṃ bhesakaḷāvanantveva paññāyittha. ‘‘Bhesagaḷāvane’’tipi pāṭho. ‘‘Bheso nāma eko yakkho ayuttakārī, tassa tato gaḷitaṭṭhānatāya taṃ vanaṃ bhesagaḷāvanaṃ nāma jāta’’nti hi keci.
第六，所谓巴嘎乃一个地区之名，王子出自其地。其地只有一个地区，以刺猬之声命名曰『巴嘎』。因此有云“『巴嘎』为此地区名称”。有叫做“苏苏玛拉吉尔”的城镇。为测量该城，建筑测量师于某日不远之处筑起小山，称之“苏苏玛拉”峰。后无阻碍在城内标出该苏苏玛拉峰，视其为吉兆，故称此地方苏苏玛拉峰。有些人说“苏苏玛拉地区唯有一峰，临近此地，故称为苏苏玛拉峰”，不论如何，在此城中即有此名。又有“贝萨卡拉”为名之庙宇。有人称“设他鲁卡”为树。该林多称为贝萨卡拉林。贝萨卡拉为一名夜叉，造作军械。因其擅长搬运石头，该林名为贝萨卡拉林，亦云有此说。
§352
352.Jotikaraṇeti aggikaraṇe. Sesamettha uttānameva. Agilānatā, anuññātakaraṇābhāvo, visibbetukāmatā, samādahananti imāni panettha cattāri aṅgāni.
第352，称“火炬制造”为点燃器。其余无需多说，此即高举义。所谓疾病缠身，不能为他人制造，为欲使人见其惨状，着火焚烧，处处如是。此义处有四方面。
Jotisikkhāpadavaṇṇanā niṭṭhitā. · 火学处注释已毕。
7. Nahānasikkhāpadavaṇṇanā7. 沐浴学处注释
§357
357. Sattamasikkhāpadassa pāḷiyaṃ asambhinnenāti amakkhitena, anaṭṭhenāti attho. Orenaddhamāsaṃ nahāyeyyāti nahātadivasato paṭṭhāya addhamāse aparipuṇṇe nahāyeyya. Sesamettha uttānameva. Majjhimadeso, ūnakaddhamāse nahānaṃ, samayānaṃ vā nadīpāragamanassa vā āpadānaṃ vā abhāvoti imāni panettha tīṇi aṅgāni.
第357，关于第七条戒律“禁止钱币”，意谓不应偷盗、不得损毁。禁止初半月中洗浴，即须在浴日之前洗浴。余皆高举义。所谓中土地区，半月不足时浸浴，或因时间、河岸迁移、灾害等无浴之理，此处指三方面。
Nahānasikkhāpadavaṇṇanā niṭṭhitā. · 沐浴学处注释已毕。
8. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā8. 作恶色学处注释
§368
368. Aṭṭhame ‘‘cammakāranīlaṃ nāma pakatinīla’’nti tīsupi gaṇṭhipadesu vuttaṃ. Gaṇṭhipade pana ‘‘cammakārā udake tipumalaṃ ayagūthañca pakkhipitvā cammaṃ kāḷaṃ karonti, taṃ cammakāranīla’’nti vuttaṃ. Sesamettha uttānameva. Vuttappakārassa cīvarassa akatakappatā, anaṭṭhacīvarāditā, nivāsanaṃ vā pārupanaṃ vāti imāni panettha tīṇi aṅgāni.
第368条第八项：‘称皮革染料为靛蓝’这一说法，在三重结戒条文中曾有记载。关于结戒条文中又说，‘皮革工人在水中投掷三种染料及铁锈，使皮革变黑，这种染料称为皮革染料靛蓝。’此处所说的，即是同前述条文。关于该条文规定的袈裟不得有破损，不能缺少袈裟等不宜行为，以及居室或住所不应有秽物，这里列举的三项，正是上述含义。
Dubbaṇṇakaraṇasikkhāpadavaṇṇanā niṭṭhitā. · 作恶色学处注释已毕。
9. Vikappanasikkhāpadavaṇṇanā9. 分配学处的解释
§374
374. Navame apaccuddhāraṇanti ‘‘mayhaṃ santakaṃ paribhuñja vā vissajjehi vā’’tiādinā akatapaccuddhāraṃ. Yena vinayakammaṃ katanti yena saddhiṃ vinayakammaṃ kataṃ. Tiṃsakavaṇṇanāyanti nissaggiyavaṇṇanāyaṃ. Paribhogena kāyakammaṃ, apaccuddhārāpanena vacīkammaṃ. Sesamettha uttānameva. Sāmaṃ vikappitassa apaccuddhāro, vikappanupagacīvaratā, paribhogoti imāni panettha tīṇi aṅgāni.
第374条第九项称为不洁净保持，即‘请使用或丢弃我的容器’等语句，表示容器保持不洁净。这里指的是因行持戒律而作的行为，以及与他人共同行戒的行为。三种分别描述弃置行为的类型为：因使用而作的身体行为，因不洁净保持而作的言语行为。如前所述，这些条目的内容是相同的。一般来说，因行为的变动而引发的不洁净保持、行为变动产生的袈裟污染、因使用而成，以上三项是此处的涵义。
Vikappanasikkhāpadavaṇṇanā niṭṭhitā. · 分配学处的解释已完。
10. Cīvaraapanidhānasikkhāpadavaṇṇanā10. 衣藏置学处的解释
§377
377. Dasamaṃ uttānatthameva. Upasampannassa santakānaṃ pattādīnaṃ apanidhānaṃ, vihesetukāmatā vā hasādhippāyatā vāti imāni panettha dve aṅgāni.
第377条第十项，同上述项目。指达上比库的容器等放置、丢弃的规定，以及符合或违背的动机换言之，即欢喜或厌恶，烦恼的支配都包括在内。此处列出的是两项。
Cīvaraapanidhānasikkhāpadavaṇṇanā niṭṭhitā. · 衣藏置学处的解释已完。
Niṭṭhito surāpānavaggo chaṭṭho. · 饮酒品第六已完。
7. Sappāṇakavaggo
第7章 竹弓章
1. Sañciccasikkhāpadavaṇṇanā1. 故意学处的解释
§382
382. Sappāṇakavaggassa paṭhamasikkhāpade usuṃ saraṃ assati khipatīti issāso, dhanusippakusaloti āha ‘‘dhanuggahācariyo’’ti. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhantīti dhanuggahā, tesaṃ ācariyo dhanuggahācariyo. Appamattena vattaṃ kātabbanti yathā te pāṇā na maranti, evaṃ sūpaṭṭhitassatinā senāsane vattaṃ kātabbaṃ. Sesamettha uttānameva. Aṅgānipi manussaviggahe vuttanayena veditabbānīti.
第382条竹弓章第一品戒条中，因咳嗽发出声响，被视为吵闹行为；而射箭被称为善巧持弓者，说‘持弓的弓术师’。为了防止敌对行动，拿起弓箭的行为称为持弓；其中持弓者即为射箭的弓术师。戒律规定应谨慎行持，确保箭头不伤人，因此在训练场或军帐中应谨慎行事。上文所述为此处内容。这里还引述依照人类常识判断应当了解的各部分条文。
Sañciccasikkhāpadavaṇṇanā niṭṭhitā. · 故意学处之解释已毕。
2. Sappāṇakasikkhāpadavaṇṇanā二、有生命学处之解释
§387
387. Dutiye udakasaṇṭhānakappadeseti yattha bhūmibhāge udakaṃ nikkhittaṃ santiṭṭhati, na sahasā parikkhayaṃ gacchati, tādise padese. Sesamettha uttānameva. Aṅgāni siñcanasikkhāpade vuttanayāneva.
第387条第二项为水源清洁问题，即指土地部分有水流出并停留处，不会突然流失的固定水域之类地段。此与上文有关浇水戒条中所述相同的条文。
Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā. · 有生命学处之解释已毕。
3. Ukkoṭanasikkhāpadavaṇṇanā三、挖掘学处之解释
§392
392. Tatiye yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na dentīti tesaṃ pavattiākāradassanatthaṃ vuttaṃ. Yaṃ pana dhammena adhikaraṇaṃ nihataṃ, taṃ sunihatameva. Sace vippakate kamme paṭikkosati, taṃ saññāpetvāva kātabbaṃ. Itarathā kammañca kuppati, kārakānañca āpatti. Sesamettha uttānameva. Yathādhammaṃ nihatabhāvo, jānanā, ukkoṭanāti imāni panettha tīṇi aṅgāni.
第三，有关于因其天性未具足而不能建造的解释，乃是为了说明此类情况的起因。所谓法中已断绝缘起的状态，就是最彻底的安住。若果行为反向表现，该行为便应被概括承认。否则，行为可能生怒恚，而且发动者也会遭受过失。此处结论与前述完全相同。所谓因法已断尽的状态，并说明、冲突，以上三者即此处所指的三大部分。
Ukkoṭanasikkhāpadavaṇṇanā niṭṭhitā. · 挖掘学处之解释已毕。
4. Duṭṭhullasikkhāpadavaṇṇanā四、粗恶学处之解释
§399
399. Catutthe tassevāti yo āpanno, tasseva. Ārocetīti paṭicchādanatthameva mā kassaci ārocesīti vadati. Vatthupuggaloti āpannapuggalo. Yenassa ārocitanti yena dutiyena assa tatiyassa ārocitaṃ. Koṭi chinnā hotīti yasmā paṭicchādanapaccayā āpattiṃ āpajjitvāva dutiyena tatiyassa ārocitaṃ, tasmā tappaccayā puna tena āpajjitabbāpattiyā abhāvato āpattiyā koṭi chinnā nāma hoti.
第四，『tasseva』即『该者本身』，此处表示归属限定。『ārocetīti』意为遮蔽、无告知，故文中说并非某人公开告知。『vatthupuggaloti』指所涉之当事人。句中『yenassa ārocitanti』即以第二人称方式说给第三人听。所谓『koṭi chinnā hotīti』，指因为遮蔽这一条件而发生的过失，故遮蔽之后若再次发生同过失，因缺乏前提条件便不能称作过失续犯。
§400
400.‘‘Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā’’ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāya na sameti. Vuttañhi tattha (pāci. aṭṭha. 82) ‘‘anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo, sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā’’ti. ‘‘Ārocane anupasampannassa duṭṭhullaṃ aññathā adhippetaṃ, paṭicchādane aññathā’’ti etthāpi visesakāraṇaṃ na dissati, tasmā aṭṭhakathāya pubbenāparaṃ na sameti. Avirodhaṃ icchantena pana vīmaṃsitabbamettha kāraṇaṃ. Sesamettha uttānameva. Upasampannassa duṭṭhullāpattijānanaṃ, paṭicchādetukāmatāya nārocessāmīti dhuranikkhepoti imāni panettha dve aṅgāni.
此处开头言『未具足者所犯肮脏恶行，属于亲身结交不善之行为』，为论述恶口戒之辅释。书中说：所谓未具足者即指这五戒其中的恶口戒为恶口，余者为非恶口。其中恶口的视角在劝说时与遮蔽时有所不同，但无特别区别，故本论书未反复详述。此处详细考察，是因为有意愿无抵触地探讨此事。结论与前文相同。对于已具足者，恶口行为的认知与遮蔽的意愿乃是两种不同的部分，此处列举有两大部分。
Duṭṭhullasikkhāpadavaṇṇanā niṭṭhitā. · 粗恶学处解释完毕。
5. Ūnavīsativassasikkhāpadavaṇṇanā5. 未满二十岁学处解释
§402
402. Pañcame rūpasuttanti heraññikānaṃ suttaṃ. Duruttānanti akkosavasena duruttānaṃ, duruttattāyeva durāgatānaṃ. Vacanapathānanti ettha vacanameva tadatthaṃ ñātukāmānaṃ ñāpetukāmānañca pathoti vacanapatho. Dukkhamānanti dukkhena khamitabbānaṃ.
第五章中所谓色法议论，指涉及女性的经文。『duruttā』是指因粗恶语而变得粗恶、远离正道者。『vacanapathā』此处指的是言语路径，即言语本身，用以表明亲近之意。『dukkhamāna』指耐受痛苦的，配合所处语境，可能含有遭遇苦难或应忍受苦难的意思。
§404
404. Gabbhe sayitakālena saddhiṃ vīsatimaṃ vassaṃ assāti gabbhavīso. Hāyanavaḍḍhananti gabbhamāsesu adhikesu uttarihāyanaṃ, ūnesu vaḍḍhananti veditabbaṃ. Ekūnavīsativassanti dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jātakālato paṭṭhāya ekūnavīsativassaṃ. Pāṭipadadivaseti pacchimikāya vassūpagamanadivase. ‘‘Tiṃsarattidivo māso’’ti (a. ni. 3.71; 8.43; vibha. 1023) vacanato ‘‘cattāro māsā parihāyantī’’ti vuttaṃ. Vassaṃ ukkaḍḍhantīti vassaṃ uddhaṃ kaḍḍhanti, tatiye saṃvacchare ekamāsaṃ adhikamāsavasena pariccajantā vassaṃ uddhaṃ kaḍḍhantīti attho, tasmā tatiyo saṃvaccharo terasamāsiko hoti, saṃvaccharassa pana dvādasamāsikattā aṭṭhārasasu vassesu adhikamāse visuṃ gahetvā ‘‘cha māsā vaḍḍhantī’’ti vuttaṃ. Tatoti chamāsato. Nikkaṅkhā hutvāti adhikamāsehi saddhiṃ paripuṇṇavīsativassattā nibbematikā hutvā. Yaṃ pana vuttaṃ tīsu gaṇṭhipadesu ‘‘aṭṭhārasannaṃyeva vassānaṃ adhikamāse gahetvā gaṇitattā sesavassadvayassapi adhikāni divasāni honteva, tāni adhikadivasāni sandhāya ‘nikkaṅkhā hutvā’ti vutta’’nti, taṃ na gahetabbaṃ. Na hi dvīsu vassesu adhikadivasāni nāma visuṃ upalabbhanti tatiye vasse vassukkaḍḍhanavasena adhikamāse pariccatteyeva atirekamāsasambhavato. Tasmā dvīsu vassesu atirekadivasāni nāma visuṃ na sambhavanti.
关于胎儿阶段，从孕卧开始共计二十个月称为胎月。『hāyanavaḍḍhan』意指超过常规月份而增长，『ūnesu vaḍḍhan』则为应当知晓之增长。所谓十九载即为母腹居留十二个月后算起，从大欢迎节时日起按出生日期推算到十九年。修行日为雨季结束后修行者回寺之日。文中亦引经文说明三年为四个月抵减的理论。『vassaṃ ukkaḍḍhanti』意为向上增加雨季。故第三年中由额外月份的存在造成向上增加，因此第三年为三年的时间。通常年份按十二个月计，但十八个雨季里由于多出的月份而称“六个月涨增”。此处“tatoti”指是六个月。所谓“nikkaṅkhā hutvā”即在额外月满二十雨季时达到圆满阶段。经文称在三处区分了多出月份，体现在他们的计算里，剩余雨季有额外天数补充，称之为“nikkaṅkhā hutvā”，但此计算不适用于实际两年之间因额外月份产生的情况。故在两年之间因额外月份出现的额外天数不会与雨季实际相符。
Nanu ca ‘‘te dve māse gahetvā vīsativassāni paripuṇṇāni hontī’’ti kasmā vuttaṃ, ekūnavīsativassamhi puna aparasmiṃ vasse pakkhitte vīsativassāni paripuṇṇāni hontīti āha ‘‘ettha pana…pe… vutta’’nti. Anekatthattā nipātānaṃ pana-saddo hi-saddatthe, ettha hīti vuttaṃ hoti. Idañhi vuttassevatthassa samatthanavasena vuttaṃ. Iminā ca imaṃ dīpeti ‘‘yaṃ vuttaṃ ‘ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādentī’ti, tattha gabbhamāsepi aggahetvā dvīhi māsehi aparipuṇṇavīsativassaṃ sandhāya ‘ekūnavīsativassa’nti vuttaṃ, tasmā adhikamāsesu dvīsu gahitesu vīsativassāni paripuṇṇāni nāma hontī’’ti. Tasmāti yasmā gabbhamāsāpi gaṇanūpagā honti, tasmā. Ekavīsativasso hotīti jātadivasato paṭṭhāya vīsativasso samāno gabbhamāsehi saddhiṃ ekavīsativasso hoti.
但是有人质疑，既然取两个月的满二十雨季，那为何又说十九雨季中在别的年份里有满二十雨季？对此经文说，众多字句因多义而出现不同说法，故此才有此言。由已述内容清晰表明，此处的论述指的是“十九雨季沙门出家所需要满足的时期”，其计数方式中也包含对胎月的计算，故取两个月达到未满二十雨季时才称为“十九雨季”。由此可知，当生育日起算之日起满二十年时，其期间扣除胎月，则此为满二十年。
§406
406.Aññaṃupasampādetīti upajjhāyo kammavācācariyo vā hutvā upasampādeti. Sesamettha uttānameva. Ūnavīsativassatā, ūnakasaññitā, upasampādananti imāni panettha tīṇi aṅgāni.
406.「皈依他比库」者，指的是出家导师或戒师已经是以业语行为标准，给予皈依出家的行为。此处“皈依”一词特指此含义。这里将这三个部分称为“皈依”的三个要素，即十九年期、十九年减去一、皈依三要素。
Ūnavīsativassasikkhāpadavaṇṇanā niṭṭhitā. · 未满二十岁学处解释完毕。
6. Theyyasatthasikkhāpadavaṇṇanā6. 盗贼队学处解释
§407
407. Chaṭṭhasikkhāpadaṃ uttānatthameva. Theyyasatthakabhāvo, jānanaṃ, saṃvidhānaṃ, avisaṅketena gamananti imāni panettha cattāri aṅgāni.
407. 第六戒也是指上述的含义。其中包括“应当使其存在的性质”、“认识”、“组织”，以及“不起错解”的前进等，此处共包括四个组成要素。
Theyyasatthasikkhāpadavaṇṇanā niṭṭhitā. · 盗贼队学处解释完毕。
§412
412. Sattame natthi kiñci vattabbaṃ.
412. 第七戒无可说明之处。
8. Ariṭṭhasikkhāpadavaṇṇanā8. 阿利德塔学处解释
§417
417. Aṭṭhame bādhayiṃsūti haniṃsu. Taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Anatikkamanaṭṭhena tasmiṃ antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā. Tenāha ‘‘antarāyaṃ karontīti antarāyikā’’ti. Ānantariyadhammāti ānantarikasabhāvā cetanādhammā. Tatrāyaṃ vacanattho – cutianantaraphalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttā, taṃnibbattanena anantarakaraṇasīlā, anantarappayojanāti vā ānantarikā, te eva ānantariyāti vuttā. Kammāni eva antarāyikāti kammantarāyikā. Mokkhasseva antarāyaṃ karoti, na saggassāti micchācāralakkhaṇābhāvato vuttaṃ. Na hi bhikkhuniyā dhammarakkhitabhāvo atthi. Pākatikabhikkhunīvasena cetaṃ vuttaṃ. Ariyāya pana pavattaṃ apāyasaṃvattanikameva, nandamāṇavako cettha nidassanaṃ. Ubhinnaṃ samānacchandatāvasena vā na saggantarāyikatā , mokkhantarāyikatā pana mokkhatthāya paṭipattiyā vidūsanato. Abhibhavitvā pana pavattiyaṃ saggantarāyikatāpi na sakkā nivāretunti.
417. 第八条中“bādhayiṃsu”意为“毁坏、伤害”。“taṃtaṃsampatti”指的是缠绕的事务，如束缚的状态。“vibandhanavasena”谓之约束的法则。七代子孙之间存在某种阻碍。此阻碍称为“antarāya”，是违背正法等的恶果。执着此障碍者，即受其束缚，并受其阻碍果报，称为“antarāyikā”，即造障者。因此说“antarāyaṃ karontīti antarāyikā”，意为“制造阻碍者即造阻碍者”。“ānantariyadhammā”指的是无间断性，即持续的意念法。此处之义为——所谓间断后果为果报立刻生起，所谓无间断者即果报未中断。故此类为“ānantarikā”。业即为造障者，属业的造障。除非是涅槃，否则此阻碍亦能导致破坏出离果。因不存在恶行特征，非谓天界障碍。无比库之法护者之义。比喻如成熟比库之称。圣辈所行唯为堕入恶趣之业，此处为示范。二者意向虽相似，无天界障碍，唯出离障碍因修行出离之故。虽染污而修行，依然存在天界障碍亦不可阻止之义。
Ahetukadiṭṭhiakiriyadiṭṭhinatthikadiṭṭhiyova niyatabhāvaṃ pattā niyatamicchādiṭṭhidhammā. Paṭisandhidhammāti paṭisandhicittuppādamāha. Paṇḍakādiggahaṇañcettha nidassanamattaṃ sabbāyapi ahetukapaṭisandhiyā vipākantarāyikabhāvato. Yāhi ariye upavadati, tā cetanā ariyūpavādā jātā. Tato paranti khamāpanato upari. Yaṃ panettha vattabbaṃ, taṃ dibbacakkhukathāyaṃ vuttameva. Sañcicca āpannā āpattiyoti sañcicca vītikkantā satta āpattikkhandhā. Sañcicca vītikkantañhi antamaso dukkaṭadubbhāsitampi saggamaggaphalānaṃ antarāyaṃ karoti. Yāva bhikkhubhāvaṃ paṭijānāti pārājikaṃ āpanno, na vuṭṭhāti sesagarukāpattiṃ āpanno, na deseti lahukāpattiṃ āpanno.
此处“ahetukadiṭṭhi”、“akiriyadiṭṭhi”、“natthikadiṭṭhi”为无因之见、不行之见、虚妄之见，皆属定性错误见。所谓“paṭisandhidhammā”为复聚业生心，即业力续转。以此为例，讲解其中以行为偏激者为例说明诸无因之果，具障碍生起之性质。圣者所不与的邪见即是诸有为意念显现。此后也讲及忏悔洗除。此处所论议题皆为天眼所见之法。聚集而成即为业障，即七种业障。聚集戒除者，最后七种中恶语亦障碍天界及出离之果。出家之时确认犯戒，若犯戒过重（堕以巴拉基婆），则不起立，如犯轻罪者不当宣说。
Ayaṃ bhikkhūti ariṭṭho bhikkhu. Rasena rasaṃ saṃsanditvāti anavajjena paccayaparibhuñjanarasena sāvajjakāmaguṇaparibhogarasaṃ samānetvā. Yoniso paccavekkhaṇena natthi ettha chandarāgoti nicchandarāgo, paccayaparibhogo. Upanento viyāti bandhanaṃ upanento viya. ‘‘Ghaṭento viyā’’tipi pāṭho. Upasaṃharanto viyāti sadisataṃ upasaṃharanto viya ekantasāvajje anavajjabhāvapakkhepanato. Pāpakanti lāmakaṭṭhena duggatisampāpanaṭṭhena ca pāpakaṃ. Mahāsamuddaṃ bandhantena viyāti setukaraṇavasena mahāsāgaraṃ bandhantena viya. Sabbaññutaññāṇena saddhiṃ paṭivirujjhantoti sabbaññutaññāṇena ‘‘sāvajja’’nti diṭṭhaṃ ‘‘anavajja’’nti gahaṇena tena saha paṭivirujjhanto. Āṇācakketi paṭhamapārājikasikkhāpadasaṅkhāte, ‘‘abrahmacariyaṃ pahāyā’’tiādidesanāsaṅkhāte ca āṇācakke.
此所谓“比库”者，谓已通达感受受缘界的意涵者，与无垢条件相应通达世俗乐趣。“欲望”即不纯净的条件爱欲，依因缘续现。诸束缚即所谓“绑缚”，如缚物约束。“绑缚”犹如产生阻碍之物，或谓“罐破碎”的通假。“收摄”指必定的收束，类似完全收摄而纯净一方。所谓恶即不良之事，系因下劣者所致。大海束缚比喻于作桥梁，譬喻大海束缚比喻诸束缚。具足全智一同断除则谓“善根断灭”。被断除者谓为“业漏”，因缘束缚之义。初巴拉基戒简称“阿那查克”，意谓“断绝邪淫”之戒。
Aṭṭhikaṅkalaṃ nāma uraṭṭhi vā piṭṭhikaṇṭakaṃ vā sīsaṭṭhi vā. Tañhi nimmaṃsattā ‘‘kaṅkala’’nti vuccati. Vigatamaṃsāya hi aṭṭhisaṅkhalikāya ekaṭṭhimhi vā kaṅkala-saddo niruḷho. Anudahanaṭṭhenāti anupāyapaṭipattiyā sampati āyatiñca anudahanaṭṭhena. Mahābhitāpanaṭṭhena anavaṭṭhitasabhāvatāya, ittarapaccupaṭṭhānaṭṭhena muhuttakaraṇīyatāya, tāvakālikaṭṭhena parehi abhibhavanatāya, sabbaṅgapaccaṅgapalibhañjanaṭṭhena bhedanādiadhikaraṇabhāvena, ugghāṭasadisatāya adhikuṭṭanaṭṭhena, avaṇe vaṇaṃ uppādetvā anto anupavisanabhāvatāya vinivijjhanaṭṭhena, diṭṭhadhammikasamparāyikaanatthanimittatāya sāsaṅkasappaṭibhayaṭṭhena.
八骨者，谓胸骨、背骨及头骨。在此骨中，肉去尽后称之为‘骨’。因肉尽故，八骨联结处或某一处之骨声显得沉闷难听。所谓‘后支柱’，即无助于行动步伐与进退，且具承受重压、具有大痛苦的性质。又因彼此互相协护，以致暂时成焦急状。又因暂时性，使之后所无法轻易降伏。又因时间短暂，故不能被他物破坏。又由于遍体沾染污秽而无完整形象，具断裂等毁损之功用。又因骨质坚固，具开启遮盖之作用。又因无空隙，折断难入。又因此骨不能聚集缠绕于内，也不会深入其中，且具消融毁灭之功。又依于此骨所具得见法的相续根本缘起，带来疑惑虑虑、畏怖心态。
Pāḷiyaṃ ‘‘thāmasā parāmāsā’’tiādīsu evamattho veditabbo. Thāmasāti diṭṭhithāmena, tassā diṭṭhiyā thāmagatabhāvenāti attho. Parāmāsāti diṭṭhiparāmāsena, diṭṭhisaṅkhātaparāmāsenāti attho. Diṭṭhiyeva hi dhammasabhāvaṃ atikkamitvā parato āmasanena parāmāso. Abhinivissāti taṇhābhinivesapubbaṅgamena diṭṭhābhinivesena ‘‘idamettha sacca’’nti abhinivisitvā. Voharatīti katheti. Yato ca kho te bhikkhūti yadā te bhikkhū. Evaṃbyākho ahaṃ, bhante, bhagavatāti idaṃ esa attano laddhiṃ nigūhitukāmatāya natthīti vattukāmopi bhagavato ānubhāvena sampaṭicchati. Buddhānaṃ kira sammukhā dve kathā kathetuṃ samattho nāma natthi. Kassa nu kho nāma tvaṃ moghapurisāti tvaṃ moghapurisa kassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā mayā evaṃ dhammaṃ desitaṃ ājānāsi. Sesamettha uttānameva. Dhammakammatā, samanubhāsanā, appaṭinissajjananti imāni panettha tīṇi aṅgāni.
应依巴利文中‘懈怠、怀疑’等词义理解其义。‘懈怠’乃由所执心见生起，谓由其执持之见而生懈怠。‘怀疑’乃指对见解生持疑。此疑必定是超越法的真相，借由他者的歪曲所生的怀疑。‘执着’即渴爱执着所带头之执持，执持认为‘此即真实’。‘分别’即说或表达之意。且谓言语‘诸比库们’时，当考虑彼等具体情形。本人因欲遮蔽真理，故意隐蔽所获智慧。实由世尊之威德，非能在世众前自由辩论。因佛世尊无有二语并且弹者。对于‘你真愚人乎’之语，意指无论彼何等阶层出身，佛法皆非我所授。至此以上语句，仍属于教法施行、同令显现、勿生遗弃等三义部分。
Ariṭṭhasikkhāpadavaṇṇanā niṭṭhitā. · 阿利德塔学处注释完毕。
9. Ukkhittasambhogasikkhāpadavaṇṇanā九、举罪共住学处注释
§424
424. Navame payogagaṇanāyāti dānaggahaṇappayogagaṇanāya. Saṃvāse kammapariyosānavasena, sahaseyyāya ekasmiṃ nipanne itarassa nipajjanapayogavasena āpattiparicchedo veditabbo. Ettha ca padabhājane ‘‘ekacchanne’’ti avisesena vuttattā nānūpacārepi ekacchanne nipajjantassa āpatti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. ukkhittasambhogasikkhāpadavaṇṇanā) vuttaṃ ‘‘saha vā seyyaṃ kappeyyāti nānūpacārepi ekacchanne nipajjeyyā’’ti. Paṇṇattiṃ ajānantena arahatāpi kiriyābyākatacittena āpajjitabbattā ‘‘ticitta’’nti vuttaṃ. Yaṃ pana kenaci vuttaṃ ‘‘ticittanti ettha vipākābyākatacittena saha vā seyyaṃ kappeyyāti evamattho daṭṭhabbo, aññathā sacittakattā sikkhāpadassa kiriyābyākataṃ sandhāya na yujjatī’’ti, taṃ na gahetabbaṃ. Na hi sacittakasikkhāpadavītikkamo arahato na sambhavati. Teneva pathavīkhaṇanādīsu sacittakasikkhāpadesu ticittameva vuttaṃ. Sesamettha uttānameva. Akatānudhammatā, jānanā, sambhogādikaraṇanti imāni panettha tīṇi aṅgāni.
第四百二十四条，谓第九种用法，即施舍物收受所用之分类。因经常或偶然一同合用，应分别因错误行为而断定过失。在此文字分解中特别提及‘一起睡卧’，即特别指同床共寝之过失。依此戒律解释记载说‘共用床铺时，在各种条件下应一起睡，若有不顺应，则有过失’。因阿拉汉无所不知，且行为纯净无伪，即使不知文字用语，亦不会失戒故应称为‘三心’。若有人说‘三心’此处指经验内心的变异，或特指共同使用床铺时违犯的过失，意思应理解；否则不合戒律意旨，此条不应接受。阿拉汉不犯有关三心的戒律违犯。土钵等处亦讲说三心戒。其余部分如前所述。未达僧团共识、了知与分享等为此处三义。
Ukkhittasambhogasikkhāpadavaṇṇanā niṭṭhitā. · 举罪共住学处注释完毕。
10. Kaṇṭakasikkhāpadavaṇṇanā十、刺学处注释
§428
428. Dasame pireti nipātapadaṃ. Sambodhane vattamānaṃ para-saddena samānatthaṃ vadantīti āha ‘‘para amāmakā’’ti, amhākaṃ anajjhattikabhūtāti attho. Pireti vā ‘‘parato’’ti iminā samānatthaṃ nipātapadaṃ, tasmā cara pireti parato gaccha, mā idha tiṭṭhāti evampettha attho veditabbo. Sesamettha purimasikkhāpadadvaye vuttanayameva.
第四百二十八条，谓第十处用语‘彼列’。此‘彼列’俗语意为彼方或属他人。故与‘彼方’同义之短语当否认。此处意为‘向他方行去，不在此立定’，据此解释。其余释义同前两条戒所述。
Kaṇṭakasikkhāpadavaṇṇanā niṭṭhitā. · 刺学处注释完毕。
Niṭṭhito sappāṇakavaggo sattamo. · 有生命品第七完毕。
8. Sahadhammikavaggo
第八章 同法章
1. Sahadhammikasikkhāpadavaṇṇanā一、共法学处注释
§434
434. Sahadhammikavaggassa paṭhamasikkhāpade vācāya vācāya āpattīti anādariyabhayā lesena evaṃ vadantassa āpatti. Sesamettha uttānameva. Upasampannassa paññattena vacanaṃ, asikkhitukāmatāya evaṃ vacananti imāni panettha dve aṅgāni.
第四百三十四条，谓同法章第一戒中关于言语之过失。违犯者因无敬畏心与不谨慎，触犯了语言之戒律。其余类似释义同前条。已受具足戒者因智慧明了，且非有意犯戒，所出不敬语行为即二种一。
Sahadhammikasikkhāpadavaṇṇanā niṭṭhitā. · 共法学处注释已毕。
2. Vilekhanasikkhāpadavaṇṇanā二、书写学处注释
§438
438. Dutiye vinayassa pariyāpuṇanaṃ vinayapariyattīti āha ‘‘vinayaṃ pariyāpuṇantāna’’ntiādi. Suguttoti yathā karaṇḍake pakkhittamaṇikkhandho viya na nassati vipattiṃ na pāpuṇāti, evaṃ suṭṭhu gopito. Surakkhitoti tasseva pariyāyavacanaṃ. Yathā hi kilesacorehi avilumpanīyo hoti, evaṃ sabbadā sūpaṭṭhitassatitāya suṭṭhu rakkhito. Kukkuccapakatānanti kappiyākappiyaṃ nissāya uppannakukkuccena abhibhūtānaṃ. Sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado. Sahadhammenāti sakāraṇena vacanena. Suniggahitaṃ niggaṇhātīti yathā na puna sīsaṃ ukkhipanti, atha kho appaṭibhānā maṅkubhūtāyeva honti, evaṃ suṭṭhu niggaṇhāti.
第二卷律藏的完整性称为律藏学问，称之为“律藏完满者”等等。如同珍珠串成的项链虽有节段，却无缺损，亦无损坏，故称为完善无缺。守护之义即是该词的同义。犹如污秽小偷难以侵袭，恒久守护的东西能够完好保存。所谓“烦恼作戏者”，是指由于合法与不合法（戒律）产生的心生烦恼。其意为障碍、祸害和恐怖。解除障碍者即是智慧通达者。合和同义，则为包含因缘的确切用词。精密囊括而不破坏，如同不再拔头发，于是那些不生效用的烦恼妄想即被浄化，故称为善巧地摧毁此等妄想。
Alajjitāti ya-kāralopena niddeso, alajjitāyāti vuttaṃ hoti. Aññāṇatātiādīsupi eseva nayo. Mando momūhoti aññāṇabhāvena mando, avisayato momūho, mahāmūḷhoti attho.
“无耻者”是以缺失羞耻心来指代，没有羞耻之意所以称为“无耻者”。“无知”等类似的词语也有同样用法。“呆愚者”是以无知为性，心不向所学，故称之；“大痴者”即此词之义。
Attapaccatthikāti attano paccatthikā. Vajjiputtakā dasavatthudīpakā. Parūpahāraaññāṇakaṅkhāparavitāraṇādivādāti ettha ye arahattaṃ paṭijānantānaṃ appatte pattasaññīnaṃ adhimānikānaṃ kuhakānaṃ vā arahattaṃ paṭijānantānaṃ sukkavissaṭṭhiṃ disvā mārakāyikā devatā ‘‘arahato asuciṃ upasaṃharantī’’ti maññanti seyyathāpi pubbaseliyā aparaseliyā ca, te parūpahāravādā. Yesaṃ pana arahato itthipurisādīnaṃ nāmagottādīsu ñāṇappavattiyā abhāvena atthi arahato aññāṇaṃ, tattheva sanniṭṭhānābhāvena atthi arahato kaṅkhā, yasmā cassa tāni vatthūni pare vitārenti pakāsenti ācikkhanti, tasmā atthi arahato paravitāraṇāti imā tisso laddhiyo seyyathāpi etarahi pubbaseliyānaṃ, te aññāṇakaṅkhāparavitāraṇavādā. Niggaho pana nesaṃ kathāvatthuppakaraṇe vuttanayeneva veditabbo.
“自他依赖”是指依止自己本身。“瓦吉布塔族”是《十义灯》里所说的族名。关于他解离、怀疑知识和障难等现象，此处指的是那些否认阿拉汉圣果的各类执著妄念者。他们看到阿拉汉修行者堕落像过去的坏人一样，于是怀疑说“阿拉汉沾污不净”，比如古昔的普布色利与阿帕色利，便是此等他解离论者。另一方面，有些人因缺乏知识而无识，故怀疑阿拉汉果真的存在；但就真实缘故，阿拉汉果是确然存在的。因为他们知道和宣说这些事，所以称为“他解离怀疑者”。这里的“总体所摄”是指此论述的整体内容，应当如此知解。
Cattāro maggā ca phalāni cāti ukkaṭṭhaniddesavasena vuttaṃ, catasso paṭisambhidā tisso vijjā cha abhiññāti ayampi adhigamasaddhammoyeva. Ca-kāro vā avuttasampiṇḍanattho daṭṭhabbo. Keci therāti dhammakathikā. Āhaṃsūti paṃsukūlikattherā evaṃ āhaṃsu.
“四圣谛及其果”如以庄严对应之譬喻被述说；四重分别解脱、三种知识、六种神通等亦同样被证得。这是常见的教学内容，有时长老们所讲的法义便是如此。传说云：“吾等众比库，如尘衣般秽者，亦曾如此说法。”
Kadā panāyaṃ kathā udapādīti? Ayañhettha anupubbikathā (a. ni. aṭṭha. 1.1.130) – imasmiṃ kira dīpe caṇḍālatissamahābhaye sakko devarājā mahāuḷumpaṃ māpetvā bhikkhūnaṃ ārocāpesi ‘‘mahantaṃ bhayaṃ bhavissati, na sammā devo vassissati, bhikkhū paccayehi kilamantā pariyattiṃ sandhāretuṃ na sakkhissanti, paratīraṃ gantvā ayyehi jīvitaṃ rakkhituṃ vaṭṭati. Imaṃ mahāuḷumpaṃ āruyha gacchatha bhante, yesaṃ ettha nisajjaṭṭhānaṃ nappahoti, te kaṭṭhakhaṇḍepi uraṃ ṭhapetvā gacchantu, sabbesaṃ bhayaṃ na bhavissatī’’ti. Tadā samuddatīraṃ patvā saṭṭhi bhikkhū katikaṃ katvā ‘‘amhākaṃ ettha gamanakiccaṃ natthi, mayaṃ idheva hutvā tepiṭakaṃ rakkhissāmā’’ti tato nivattitvā dakkhiṇamalayajanapadaṃ gantvā kandamūlapaṇṇehi jīvikaṃ kappentā vasiṃsu, kāye vahante nisīditvā sajjhāyaṃ karonti, avahante vālikaṃ ussāretvā parivāretvā sīsāni ekaṭṭhāne katvā pariyattiṃ sammasanti. Iminā niyāmena dvādasa saṃvaccharāni sāṭṭhakathaṃ tepiṭakaṃ paripuṇṇaṃ katvā dhārayiṃsu.
何时此论说起？此是先渐次说法。传说于此岛，上在著尼天魔降临，萨咖天帝发出警告：“将有大恐怖，诸神亦难长存，众比库将因烦恼纠结无法学法修法，前往他处则可保命。你们要爬上此高山前行，若找不到坐处，可用树枝护背同行，免除一切恐惧。”当时六十比库按期完成论述三藏，无他地方可行脚，遂留此地守护三藏，日以继夜诵读整理，终成完备三藏。
Bhaye vūpasante sattasatā bhikkhū attano gataṭṭhāne sāṭṭhakathe tepiṭake ekakkharampi ekabyañjanampi avināsetvā imameva dīpamāgamma kallagāmajanapade maṇḍalārāmavihāraṃ pavisiṃsu. Therānaṃ āgatapavattiṃ sutvā imasmiṃ dīpe ohīnā saṭṭhi bhikkhū ‘‘there passissāmā’’ti gantvā therehi saddhiṃ tepiṭakaṃ sodhentā ekakkharampi ekabyañjanampi asamentaṃ nāma na passiṃsu. Tasmiṃ ṭhāne therānaṃ ayaṃ kathā udapādi ‘‘pariyatti nu kho sāsanassa mūlaṃ, udāhu paṭipattī’’ti. Paṃsukūlikattherā ‘‘paṭipatti mūla’’nti āhaṃsu, dhammakathikā ‘‘pariyattī’’ti . Atha ne therā ‘‘tumhākaṃ dvinnampi janānaṃ vacanamatteneva na sakkā viññātuṃ, jinabhāsitaṃ suttaṃ āharathā’’ti āhaṃsu. Suttaṃ āharituṃ na bhāroti –
诸多比库尽灭恐怖，安心留着归处，共守三藏，每字每声犹如无损字粒，随此岛进入邻近村落中心院舍。听闻长老诸人的来访，这些比库曰：“当与长老共住”，共同检查三藏无缺漏。此处论说起意谓：“律藏即教法根本，行为方可称本。”尘衣长老说是“修行本”，说法者称之为“律藏”，长老曰：“仅以你们二人口占优势，无法理解圣人所说经文。”要取经文不负重担。
‘‘Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti (dī. ni. 2.214). ‘‘Paṭipattimūlakaṃ, mahārāja, satthusāsanaṃ , paṭipattisārakaṃ, mahārāja, satthusāsanaṃ, paṭipatti tiṭṭhantī tiṭṭhatī’’ti (mi. pa. 4.1.7) –
「舍卫城的比库苏跋陀曾说：『比库们应当正当安住，世界不为阿拉汉所空』（《中部尼柯耶》2.214）。『大王，圣者的教法以行持为根本，亦以行持为要义，教法恒以行持而存』（《中部增支尼柯耶》4.1.7），如是说明。」
Suttaṃ āhariṃsu.
他们诵持了此经。
Imaṃ suttaṃ sutvā dhammakathikā attano vādaṭṭhapanatthāya imaṃ suttaṃ āhariṃsu –
闻此经后，法师为确立自身论断而誊写了此经，
‘‘Yāva tiṭṭhanti suttantā, vinayo yāva dippati;
谓言：『只要经典存续，戒律便光明照耀；
Tāva dakkhanti ālokaṃ, sūriye abbhuṭṭhite yathā.
正如太阳升起时，光辉普照天地一样。』
‘‘Suttantesu asantesu, pamuṭṭhe vinayamhi ca;
『在那些经典未散逸、戒律尚明的时代，
Tamo bhavissati loke, sūriye atthaṅgate yathā.
“世间必有暗无明之时，譬如太阳被遮蔽一般。”
‘‘Suttante rakkhite sante, paṭipatti hoti rakkhitā;
“经文得以保存完整，守护之人当守护，守护则守护者安然无损。”
Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatī’’ti.
“守护正行，坚立不动的智者，志于安稳，不受动摇。”
Imasmiṃ sutte āhaṭe paṃsukūlikattherā tuṇhī ahesuṃ. Dhammakathikattherānaṃyeva vacanaṃ purato ahosi. Yathā hi gavasatassa gavasahassassa vā antare paveṇipālikāya dhenuyā asati so vaṃso sā paveṇī na ghaṭīyati, evameva āraddhavipassakānaṃ bhikkhūnaṃ satepi sahassepi vijjamāne pariyattiyā asati ariyamaggapaṭivedho nāma na hoti. Yathā ca nidhikumbhiyā jānanatthāya pāsāṇapiṭṭhe akkharesu upanibaddhesu yāva akkharāni dharanti, tāva nidhikumbhī naṭṭhā nāma na hoti, evameva pariyattiyā dharamānāya sāsanaṃ antarahitaṃ nāma na hotīti. Tassādheyyoti tassāyatto.
于此经中宣说后，尘堆衣长老独自寂静。法师们的言语在前，如同牛群中偶尔有一头病牛，但牛群不因此消失，正如同精勤修习的比库即使其中有误，他律传承依旧存在。又如储藏之罐，用石块封口，直到封口字母消失，罐体不灭；法的传承若被护持，虽中间有损，不致灭失。此即所说“依止护持”。
§439
439.Sopanāti so pātimokkho. Sesamettha uttānameva. Garahitukāmatā, upasampannassa santike sikkhāpadavivaṇṇanañcāti imāni panettha dve aṅgāni.
第439条，阶梯名谓巴提摩卡。此处仅称其名称。因遮蔽之因故，与已受具足戒者同处时，戒律的描述及规范，此处共分二部分。
Vilekhanasikkhāpadavaṇṇanā niṭṭhitā. · 书写学处注释已毕。
3. Mohanasikkhāpadavaṇṇanā三、迷惑学处注释
§443
443. Tatiyaṃ uttānameva. Mohāropanaṃ, mohetukāmatā, vuttanayena sutabhāvo, mohananti imāni panettha cattāri aṅgāni.
第443条，第三处条文名称。以迷惑为起因，意在指出迷惑之因，文中所说守护行为。此处共包含四个部分。
Mohanasikkhāpadavaṇṇanā niṭṭhitā. · 迷惑学处注释已毕。
4. Pahārasikkhāpadavaṇṇanā四、殴打学处注释
§452
452. Catutthe rattacittoti kāyasaṃsaggarāgena rattacitto. Sace pana methunarāgena ratto pahāraṃ deti, dukkaṭameva. Sesamettha uttānameva. Kupitatā, na mokkhādhippāyatā, upasampannassa pahāradānanti imāni panettha tīṇi aṅgāni.
第四十二条云：因身体与感官的接触而生起的「色欲」名为「色欲心」。若借助「男女之爱」的欲望而起色欲，则是「恶」。此处余称即本条所述内容。愤怒、非为涅槃的意欲、已得上座之人之出手，谓此三者为本条中三种根本。
Pahārasikkhāpadavaṇṇanā niṭṭhitā. · 殴打学处注释完毕。
5. Talasattikasikkhāpadavaṇṇanā五、举掌威吓学处注释
§457
457. Pañcame na paharitukāmatāya dinnattā dukkaṭanti ettha paharitukāmatāya pahaṭe purimasikkhāpadena pācittiyaṃ, uccāretukāmatāya kevalaṃ uggiraṇamatte kate iminā pācittiyaṃ. Iminā pana virajjhitvā pahāro dinno, tasmā dukkaṭaṃ. Kimidaṃ dukkaṭaṃ pahārapaccayā, udāhu uggiraṇapaccayāti? Tattha keci tāva vadanti ‘‘pahārapaccayā eva dukkaṭaṃ, uggiraṇapaccayā pācittiyanti sadukkaṭaṃ pācittiyaṃ yujjati. Purimañhi uggiraṇaṃ, pacchā pahāro, na ca pacchā pahāraṃ nissāya purimaṃ uggiraṇaṃ anāpattivatthukaṃ bhavitumarahatī’’ti.
第四十七条云：第五条中，对非意欲攻击所致给予，谓此为恶。此处意欲攻击时，将前行的戒条作为过戒；仅意欲责备时，仅以呵斥作为过戒。此种情形若能除根则不予责罚，但施予的给予仍属恶。此恶因何所起？是因吼叫所致乎？对此，有人说：“恶因出手，责罚因吼叫。真正恶之责罚须具两者。从前吼叫先行，之后出手。非吼叫之后以出手为依凭，则不构成过失。”
Mayaṃ panettha evaṃ takkayāma ‘‘uggiraṇassa attano sabhāveneva asaṇṭhitattā tappaccayā pācittiyena na bhavitabbaṃ, asuddhacittena katapayogattā pana na sakkā ettha anāpattiyā bhavitunti dukkaṭaṃ vuttaṃ. ‘Na paharitukāmatāya dinnattā’ti iminā ca pahārapaccayā purimasikkhāpadena pācittiyāsambhave kāraṇaṃ vuttaṃ, na pana pahārapaccayā dukkaṭasambhave. Na hi apaharitukāmatāya pahāre dinne purimasikkhāpadena pahārapaccayā pācittiyena dukkaṭena vā bhavituṃ yutta’’nti. ‘‘Tiracchānādīnaṃ asucikaraṇādiṃ disvā kujjhitvāpi uggirantassa mokkhādhippāyo evā’’ti vadanti. Sesamettha uttānameva. Kupitatā, na mokkhādhippāyatā, upasampannassa talasattiuggiraṇanti imāni panettha tīṇi aṅgāni.
我们对此裁判云：因吼叫之性质自身不稳固，不应因过戒而生责罚；然心不清净而为此用事者，不得视为无过，此处所说为恶。又云：“对非意欲攻击所致给予，因前行戒律而生过戒，然此非因出手而生恶。因非意欲攻击而给予前行戒律示意之过戒，不应随因出手而生恶。”有人谓：“观察三恶趣等不净行为，及显见其毁坏，出手者即为涅槃意欲。”条文余亦如此称。愤怒、非涅槃意欲、已得上座者等三者，为本条三大构成。
Talasattikasikkhāpadavaṇṇanā niṭṭhitā. · 举掌威吓学处注释完毕。
6. Amūlakasikkhāpadavaṇṇanā六、无根诬告学处注释
§459
459. Chaṭṭhaṃ uttānatthameva. Upasampannatā, saṅghādisesassa amūlakatā, anuddhaṃsanā, taṅkhaṇavijānanāti imāni panettha cattāri aṅgāni.
第四十九条之上文云：此处分为四大方面：已得上座者之身份；犯戒过戒未彻底除根者；不发自内心责备；及心怀侮辱之知见。此四构成本条主要内容。
Amūlakasikkhāpadavaṇṇanā niṭṭhitā. · 无根诬告学处注释完毕。
7. Sañciccasikkhāpadavaṇṇanā7. 故意学处之解释
§464
464. Sattamampi uttānatthameva. Upasampannatā, aphāsukāmatā, kukkuccuppādananti imāni panettha tīṇi aṅgāni.
第五十三条亦在上文云：已得上座；非欲言语；制造嗔恨。条文并将此三大部分作为本条核心。
Sañciccasikkhāpadavaṇṇanā niṭṭhitā. · 故意学处之解释已毕。
8. Upassutisikkhāpadavaṇṇanā8. 窃听学处之解释
§471
471. Aṭṭhame sutisamīpanti saddasamīpaṃ. Suyyatīti hi suti, saddassetaṃ adhivacanaṃ. Tassa samīpaṃ upassuti, saddasamīpanti vuttaṃ hoti. Gaṇṭhipadesu ca suyyatīti sutīti saddova vutto. Yattha pana ṭhitena sakkā hoti saddaṃ sotuṃ, tattha tiṭṭhanto saddasamīpe ṭhito nāma hotīti āha ‘‘yattha ṭhatvā’’tiādi. Keci pana ‘‘suṇāti etthāti suti. Yattha ṭhito suṇāti, tassa ṭhānassetaṃ nāmaṃ. Tassa samīpaṃ upassutī’’ti vadanti, evaṃ pana gayhamāne yasmiṃ ṭhāne ṭhito suṇāti, tassa āsanne aññasmiṃ padese tiṭṭhatīti āpajjati. Aṭṭhakathāyañca upassuti-saddasseva atthaṃ dassetuṃ ‘‘yattha ṭhatvā sakkā hoti, tesaṃ vacanaṃ sotu’’nti vuttaṃ, na suti-saddassa. Tasmā pubbanayovettha pasatthataro. Atha vā upecca suyyati etthāti upassuti, ṭhānaṃ. Yaṃ ṭhānaṃ upagatena sakkā hoti kathentānaṃ saddaṃ sotuṃ, tatthāti evamattho gahetabbo. Mantentanti bhummatthe upayogavacananti āha ‘‘mantayamāne’’ti.
第七十一条讲“听近”即「音声之近」。「苏尔雅」意为听闻，音声即此称。乃传于声根而近听称「音声之近」。音节或词根中「苏尔雅」即「听」之意。诗歌中亦偶用「苏尔雅」表达「闻」之意思。谓听者站立于某所而得闻音，故称为「音声之近」。然有人释谓为“于处所听”，即听处之意；故于处所前行而得闻，谓为「近听」。或释“听者止于处所即音声之近”，即此义已如注解。《注疏》说「于处所而得听，即能以声音表意」。故当取此义。谓“受教者于所立处而能闻声”，即是此义。注释称“所谓议论是为场所用语，故云‘议论中’”。
§473
473.Ekaparicchedānīti ‘‘siyā kiriyaṃ, siyā akiriya’’nti iminā nayena ekaparicchedāni. Imāni hi tīṇi sikkhāpadāni kadāci kiriyato samuṭṭhahanti, kadāci akiriyato, na ekakkhaṇeyeva kiriyākiriyato samuṭṭhahanti. Sesamettha uttānameva. Upasampannatā, codanādhippāyo, savananti imāni panettha tīṇi aṅgāni.
第473条“一事节”者，意谓“有为、有不为”两种状态，由此而成一事节。此三戒戒有时因有为行为而生起，有时因无为而生起，非一时刻即有为或无为而产生。未尽者此处即为“上品”。“具足戒”名也，激励之令，听闻三者为此三支。
Upassutisikkhāpadavaṇṇanā niṭṭhitā. · 窃听学处之解释已毕。
9. Kammapaṭibāhanasikkhāpadavaṇṇanā9. 阻碍甘马学处之解释
§474
474. Navamaṃ uttānatthameva. Dhammakammatā, dhammakammanti saññā, chandaṃ datvā khiyyananti imāni panettha tīṇi aṅgāni.
第474条亦为上品。谓“法行具足”，即法行之认知。由赋予愿欲而生灭，此三支亦在此。
Kammapaṭibāhanasikkhāpadavaṇṇanā niṭṭhitā. · 阻碍甘马学处之解释已毕。
10. Chandaṃ adatvā gamanasikkhāpadavaṇṇanā十、未给予同意而离去学处之注释
§479
479. Dasamaṃ uttānatthameva. Vinicchayakathāya pavattamānatā, dhammakammatā, dhammakammasaññitā, samānasīmāyaṃ ṭhitatā, samānasaṃvāsakatā, kopetukāmatāya hatthapāsavijahananti imāni panettha cha aṅgāni.
第479条亦为上品。谓用于阐明断灭法者：法行具足、法行认知、定位于共同边界、同住于共同所、断除嗔恨愿，此六支为此所持。
Chandaṃ adatvā gamanasikkhāpadavaṇṇanā niṭṭhitā. · 未给予同意而离去学处之注释终。
11. Dubbalasikkhāpadavaṇṇanā十一、削弱学处之注释
§484
484. Ekādasamampi uttānatthameva. Upasampannatā, dhammena laddhasammutitā, saṅghena saddhiṃ vikappanupagacīvaradānaṃ, pacchā khīyitukāmatāya khiyyanāti imāni panettha cattāri aṅgāni.
第484条十一条亦为上品。具戒，得法之正记，同行于僧团，在改正衣钵施予中，后续欲断而断之，此四支即此。
Dubbalasikkhāpadavaṇṇanā niṭṭhitā. · 削弱学处之注释终。
§489
489. Dvādasame natthi kiñci vattabbaṃ.
第489条十二条无从述说。
Niṭṭhito sahadhammikavaggo aṭṭhamo. · 第八同法品终。
9. Rājavaggo
第9章 王篇
1. Antepurasikkhāpadavaṇṇanā一、内宫学处之注释
§497-499
497-499. Rājavaggassa paṭhamasikkhāpade aṭṭhakathāyaṃ sabbaṃ uttānatthameva. Pāḷiyaṃ pana ayamanuttānapadattho. Kataṃ vā karissanti vāti methunavītikkamanaṃ kataṃ vā karissanti vā. Imesanti padaṃ vibhattivipariṇāmaṃ katvā ubhayattha yojetabbaṃ ‘‘imehi kataṃ ime karissantī’’ti. Ratananti maṇiratanādīsu yaṃkiñci. Ubhatoti dvīhi pakkhehi. ‘‘Ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya, sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu ārohasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha pana sā orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Saṃsuddhā gahaṇī assāti saṃsuddhagahaṇiko, saṃsuddhā tassa mātukucchīti vuttaṃ hoti. ‘‘Samavepākiniyā gahaṇiyā’’ti ettha pana yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato kammajatejodhātu ‘‘gahaṇī’’ti vuccati.
497-499. 『王篇』第一戒律注疏中所释内容皆为高升义。巴利文中此非最高义。所谓『将如何为彼』者，指夫妻戒的施行；『将如何为彼或将如何为彼』则为语词变化，二者结合句式，谓应以『由此为彼，将如何为彼』相应运用。『Ratananti』意为宝珠及诸宝。『Ubhatoti』为双向、双方；注中『双侧良生』用于说明某些事物有两个方面，其中良生乃美好、善美之意。此义延伸为出生、生成、显现，诸如『母与父亦然』之义。以婴儿子女比喻于世，则母父如同婴儿父母；此地以婴儿子喻意，称其为『净持者』，即洁净持有者，意指守护怀胎者为母亲。『Saṃsuddhagahaṇiko』即指此洁净持守者，亦即母胎。『Gabbhaṃ gaṇhāti dhāretīti』是指怀抱所谓腹中者，名为『gahaṇī』，称为母胎边界处。『Saṃsuddhā gahaṇī assāti saṃsuddhagahaṇiko』意思是洁净的持胎者即为洁净持守者。『Samavepākiniyā gahaṇiyā』指正当营养吸收过程中，因消化吸收功能作用而生起称作『gahaṇī』的特质，此处说明依果广义应称。此段从字词层面详解夫妻戒与掌护生命相应的诠释。
Yāvasattamā pitāmahayugāti ettha pitu pitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. ‘‘Yuga’’nti āyuppamāṇaṃ vuccati. Abhilāpamattameva cetaṃ, atthato pana pitāmahoyeva pitāmahayugaṃ. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugā, pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahito hoti. Yuga-saddo cettha ekasesena daṭṭhabbo yugo ca yugo ca yugoti. Evañhi tattha tattha dvandaṃ gahitameva hoti, tasmā tato uddhaṃ sabbepi pubbapurisā pitāmahayugaggahaṇeneva gahitā. Evaṃ yāva sattamo pitāmahayugo, tāva saṃsuddhagahaṇiko.
所谓『至七阿耨祖父时代』，此处父、父之父为父祖，父祖的时代称为父祖时代。『Yuga』意为寿命或年龄长短。此意为表达愿望，实际上所指即为父祖时代。父母为父辈，父辈之父即父祖，其时代就称作『父祖时代』。由此可见，这里的意思要明白为此类代际关系的时代长度。正如父祖之掌护一般，母祖也同样被涵摄其中。此处『时代』一词应单独看作时代，重复分别含义。由此可以看到双方代际的涉藏关系，因此乃先祖时代至多七期，该称谓便是指此。如此父祖之恒定涵摄，亦意味着母祖亦被囊括。故此子辈拥有父祖时代，母祖时代亦如此明确涵摄。这段脉络教示彼时父祖母祖时代的义理关系。
Akkhittoti ‘‘apanetha etaṃ, kiṃ iminā’’ti evaṃ akkhitto anavakkhitto. Anupakuṭṭhoti na upakuṭṭho, na akkosaṃ vā nindaṃ vā pattapubbo. Kena kāraṇenāti āha ‘‘jātivādenā’’ti. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena tassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhanti. Sesamettha uttānameva. Khattiyatā, abhisittatā, ubhinnampi sayanigharato anikkhantatā, appaṭisaṃviditatā, indakhīlātikkamoti imāni panettha pañca aṅgāni.
所谓『akkhitoti』意思是『不要执著于此，何以而言此？』此为未执亦非执。所谓『anupakuṭṭho』是既非惧怕也不怨恨、诋毁。由何原因？谓由于『种族争论』。此中又谓『双方……父祖时代』，此语句明显表示无恶意念示意净持胎者关系故称为『akkhitto』。所谓『akkhitto』亦意味着无行为过失。众生因行为过失而迷乱走入妄想。所谓『anupakuṭṭho』此表示无结缔不合。反之若无结缔则众生必承受怨恨。此整体并列之意谓纯高义。所谓贵族地位，受封立为统治者，躺卧时动作不悦，反复不安等，这些即为此处所列五种行为肢体。
Antepurasikkhāpadavaṇṇanā niṭṭhitā. · 内宫学处注释完。
2. Ratanasikkhāpadavaṇṇanā2. 宝物学处注释
§502
502. Dutiye mahālataṃ nāmāti patikulaṃ gacchantiyā kira tassā pitā mahālatāpiḷandhanaṃ nāma kārāpesi. Tasmiṃ piḷandhane catasso vajiranāḷiyo tattha tattha appetabbaṭṭhāne appanavasena viniyogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo. Iti etehi ca aññehi ca veḷuriyalohitaṅkamasāragallādīhi sattavaṇṇehi ca ratanehi niṭṭhānaṃ agamāsi . Taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva itthī naṃ dhāretuṃ sakkoti. Taṃ sandhāyetaṃ vuttaṃ.
502. 第二则，名为大藤，此处指涉往往伴随杂草的藤蔓。它的父亲亦称大藤名为枇兰达。他在此枇兰达攀爬处有四根坚硬竹子，分别成就不同生境。牡蛎则有十一根竹子，珊瑚有二十根竹子，宝石则有三十三根竹子。由此乃用七色彩宝和其他文明金属珠玉展开底座。此顶端高耸直到脚垫，坚韧的力量如同五头象担力，女性都难以承载。其用处谓之连接。这段以植物藤木及其支撑道具，运用宝石珠饰比兴描写守护力量的持久。
§506
506. Āvasathassa pana suppapāto vā musalapāto vā upacāro nāmāti yojetabbaṃ. Āvasathoti cettha antoārāme vā hotu aññattha vā, attano vasanaṭṭhānaṃ vuccati. Chandenapi bhayenapīti vaḍḍhakīādīsu chandena, rājavallabhesu bhayena. Tameva bhikkhuṃ āsaṅkantīti vissaritvā gamanakāle attano pacchato aññassābhāvā āsaṅkanti. Patirūpaṃ nāma ratanasammate paṃsukūlaggahaṇaṃ vā ratane nirussukkagamanaṃ vā. Yadi hi taṃ ratanasammataṃ āmāsaṃ ce, ‘‘natthi etassa sāmī’’ti paṃsukūlaṃ gahessati. Anāmāsaṃ ce, ‘‘natthi etassa sāmī’’ti paṃsukūlachinnapalibodho nirapekkho gamissati. Samādapetvāti aññaṃ samādapetvā, ‘‘uddissa ariyā tiṭṭhanti, esā ariyānayācanā’’ti (jā. 1.7.59) vuttanayena yācitvāti attho. Sesamettha uttānameva. Ananuññātakaraṇaṃ, parasantakatā, vissāsaggāhapaṃsukūlasaññānaṃ abhāvo, uggahaṇaṃ vā uggahāpanaṃ vāti imāni panettha cattāri aṅgāni.
506. 栖身处所上述，所谓坚固防护或重击时的附属工具称为附加物。此栖身处即是自家居所或其他地方所称。此亦名自身居处所在。在忿怒、恐惧时则意指生长措施等，如各类欲心及对王权的惧怕。对此比库遇困境时，便生心忌妒，远离别人，行走时总担忧着别人跟随。所谓防护乃指宝石同意收藏尘衣或珍珠净衣。若是有瑕疵宝石，则无主便拿尘衣。若无瑕疵则无人能主宰，净衣仍随意赶路。所谓『samādapetvā』乃意为以其他方式整合，称为『圣者住处的求取』，据此向佛求取。他意谓如前所述。所谓不默许行径、不滴血、缺乏信念、安全处所乃此处四项所指。
Ratanasikkhāpadavaṇṇanā niṭṭhitā. · 宝物学处注释完。
3. Vikālagāmappavisanasikkhāpadavaṇṇanā3. 非时入村学处注释
§508
508. Tatiye ariyamaggassāti ettha saggamaggopi saṅgahetabbo. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā hi kathā tiracchānakathā. Tiracchānabhūtanti tirokaraṇabhūtaṃ vibandhanabhūtaṃ. Rājapaṭisaṃyuttaṃ kathanti (dī. ni. aṭṭha. 1.17; ma. ni. aṭṭha. 2.223; saṃ. ni. aṭṭha. 3.5.1080; a. ni. aṭṭha. 3.10.69-70) rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattakathaṃ. Ettha ca ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehassitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃmahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana aniccatāpaṭisaṃyuttā kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca ‘‘aho sūrā’’ti gehassitakathāva tiracchānakathā. Yuddhepi bharatayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā. ‘‘Tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti.
508. 第三则关于圣道，此中亦应包含天道。指非显正之天界道路，其为邪道无实质，仅为妄谈。所谓邪道即有毒气、阻碍之意。释迦经律诸处皆言，王开始讲述『大贤明之慢陀多、法忧触、如此大恩德』等以正导弘扬。此处又用『忧触之王，观之雅好』等表明由于家庭中意愿纷争，即为邪道。『即使如此伟大恩德者亦已失落』由此传承说明由无常所带来的道业失灭。盗贼亦同『盗根、盗披风』此二为极大恩德，因果报起称伤『多酒者』妄谈。战争阶段亦如巴拉战争等，皆以『因忧而忧，因杀而杀』说，意指邪观点生烦恼。而『三者皆已失落』表述是，所有处皆为道业的起灭之所，显今起灭无常理。
Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālāgandhaṃ sīlavantānaṃ adamha, cetiyapūjaṃ akarimhā’’ti kathetuṃ vaṭṭati. Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā’’ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbaṃ. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā ‘‘saddhā pasannā’’ti vā ‘‘khayavayaṃ gatā’’ti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo.
在食物等方面，不合宜以贪欲的心态来论述说『在食物中具有如此色泽、香味、滋味，触感具足，食用、享用、饮用、尽情享用』，不应如此论述。但若符合教义，则可说『从前有此种具有美色等诸相的饮食、饮料、衣物、卧具、花饰、香气，还有具足戒德之人所供养的佛塔供养』。对于亲属等传说，也不可因贪欲而说『我们的亲属很勇猛』或『以前我们乘坐这些奇异的车辇游行』，但若合义理，即可说『那些亲属已灭亡』或『我们以前曾向僧团布施此类物品』。对于乡村传说，也不宜以贪欲之态说『乡村居住者勇猛有力』等，但合义理则可说『信心清净』或『他们已灭亡』。关于结论、城市、地方等传说，亦同此规则行事。
Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, ‘‘saddhā pasannā, khayaṃ gatā’’ti evaṃ vattuṃ vaṭṭati. Sūrakathāpi ‘‘nandimitto nāma yodho sūro ahosī’’ti assādavasena na vaṭṭati, ‘‘saddho ahosi, khayaṃ gato’’ti evameva vaṭṭati. Visikhākathāpi ‘‘asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthā’’ti assādavaseneva na vaṭṭati, ‘‘saddhā pasannā, khayaṃ gatā’’icceva vaṭṭati.
关于女性的传说如色彩织物等诸物，不应以贪欲之情说，唯应依教义说『信心清净，已灭亡』。关于勇士的传说，亦不可以贪欲之念说『名为难敌者的战士勇猛』，唯应依教义说『信心坚定，已灭亡』。关于箭矢的描述，也不应因贪欲说『马有箭矢，勇猛强健』，唯应依教义说『信心清净，已灭亡』。
Kumbhaṭṭhānakathāti kuṭaṭṭhānakathā udakatitthakathā vuccati, kumbhadāsīkathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, ‘‘saddhā pasannā’’tiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo.
瓮匠传说，又称为瓮造传说、水渡传说，也称瓮使者传说。不应以贪欲之心说『他们善于舞蹈歌唱』，唯应依信心清净等教义方式说。所谓过去亲戚传说，意指对往昔亲属的陈述。此处是关于现存亲属传说的概述和断定。
Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ‘‘ayaṃ loko kena nimmito, asukena pajāpatinā brahmunā issarena vā nimmito, kāko seto aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattā’’ti evamādikā lokāyatavitaṇḍasallāpakathā. Uppattiṭhitisaṃhārādivasena lokaṃ akkhāyatīti lokakkhāyikā. Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgarassa rañño puttehi khatattā sāgaro. Khato amhehīti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā.
多样传说，指放弃东西方各类说法后，余者多为无义之叙述。世间摧毁者，谓说『此世界由何因由起？是由邪恶妇人、梵天或帝释神造？乌鸦因白骨而成，鹭鸟因红色物而生』等，乃俗谬之妄说。因缘生成、灭尽等概念诸说合称为世间摧毁者。海洋摧毁者，谓述『何因成海？因海中王子被杀后故成一片海』，手举杀意称杀，此谓无义海洋摧毁者传说。
Iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni . Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma hoti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā chattiṃsa tiracchānakathāti vuccati. Iti vāti hi ettha iti-saddo pakāratthe, vā-saddo vikappatthe. Idaṃ vuttaṃ hoti – ‘‘evaṃpakāraṃ ito aññaṃ vā tādisaṃ niratthakakathaṃ kathentī’’ti. Ādiatthe vā iti-saddo ‘‘iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10, 194) viya, evamādiṃ aññampi tādisaṃ kathaṃ kathentīti attho.
所谓有与无，乃指无义因缘之说，称为有无说。有谓常存，有谓断灭。有谓增长，有谓减少。有谓感受欲乐，有谓自苦痛。根据此六类有无说，共得三十二种别论，称三十二异说。又依据巴利语相似词，以未竟未来、森林山野、灯明等义合称三十六异说。此『以此为词』，『或以“或”字表达变异』。据此，有所谓『凡从此处开始，一切无义论说即彼说之一』。至于起始意谓此『此处止于此，诸异类论说断』，或谓『或、此、如此等，表达舞蹈、歌唱、演奏等欢愉之见的弃绝』，依此言外，尚有其他此类传说。
§512
512.Aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabboti iminā dutiyaleḍḍupāto idha upacāroti dasseti. Sesamettha uttānameva. Santaṃ bhikkhuṃ anāpucchanā, anuññātakāraṇābhāvo, vikāle gāmappavisananti imāni panettha tīṇi aṅgāni.
对于未受戒正规持戒的村落招待，此处同第二责难品中所述法则应明知此乃招待。仅此处明确表述。虔诚信众不提问、不怀有禁止理由，傍晚时分进入村落，即代表这三者之意。
Vikālagāmappavisanasikkhāpadavaṇṇanā niṭṭhitā. · 非时入村学处注释完。
4. Sūcigharasikkhāpadavaṇṇanā4. 针筒学处注释
§517
517. Catutthe taṃ assa atthīti paṭhamaṃ bhinditvā pacchā desetabbattā taṃ bhedanakaṃ tassa pācittiyassa atthīti bhedanakaṃ, pācittiyaṃ. Assatthiatthe a-kārapaccayo daṭṭhabbo. Vāsijaṭeti vāsidaṇḍake. Sesamettha uttānameva. Sūcigharatā, aṭṭhimayāditā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha tīṇi aṅgāni.
第五百一十七。此处是说“第四条乃因其义”，先是逐一分解第一条，然后再阐说后来应当讲述的由此生起的区别条款，此条乃该过失条的区别条。所谓区别条，说的是必须看到无义者即非起用依赖者。"瓦西扎达"是“有条杖者”，这里只说其上遇见的发端标名。因须弥针、骨之类之故，为自身利益而作或使别人作，称之为三种肢体。
Sūcigharasikkhāpadavaṇṇanā niṭṭhitā. · 针筒学处注释完毕。
5. Mañcapīṭhasikkhāpadavaṇṇanā5. 床座学处注释
§522
522. Pañcame chedanakaṃ vuttanayamevāti chedanameva chedanakaṃ, taṃ tassa atthīti chedanakanti imamatthaṃ atidissati. Sesamettha uttānameva. Pamāṇātikkantamañcapīṭhatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni.
第五百二十二。所谓第五条，只有切断之义，表示这个区别条与其义同名为切断条。在此是特指过失条中切断条之意，后文说明是可能出现的状况。此地亦只举例发端标名。超越尺度者，因为自身利益而作或使别人作，称之为二种肢体。
Mañcapīṭhasikkhāpadavaṇṇanā niṭṭhitā. · 床座学处注释完毕。
6. Tūlonaddhasikkhāpadavaṇṇanā6. 兜罗绵学处注释
§526
526. Chaṭṭhe tūlaṃ pakkhipitvāti heṭṭhā cimilikaṃ pattharitvā tassa upari tūlaṃ pakkhipitvāti attho. Poṭakitūlanti erakatūlādi yaṃkiñci tiṇajātīnaṃ tūlaṃ. Sesamettha uttānameva. Tūlonaddhamañcapīṭhatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni. Attanā kārāpitassa hi paṭilābhamatteneva pācittiyaṃ. Teneva padabhājane ‘‘paṭilābhena uddāletvā pācittiyaṃ desetabba’’nti vuttaṃ. Kenaci pana ‘‘paṭilābhena uddāletvā pācittiyaṃ desetabbanti ettha kiñcāpi paṭilābhamatteneva pācittiyaṃ viya dissati, paribhogeyeva āpatti daṭṭhabbā. ‘Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’ti vacanaṃ ettha sādhaka’’nti vuttaṃ, taṃ tassa matimattaṃ. Na hi ‘‘aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’’ti idaṃ attanā kārāpitaṃ sandhāya vuttaṃ, karaṇakārāpanapaccayā ca iminā sikkhāpadena pācittiyaṃ vuttaṃ, na paribhogapaccayā. ‘‘Na, bhikkhave, tūlonaddhaṃ mañcaṃ vā pīṭhaṃ vā paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassā’’ti hi khandhake vuttattā attanā vā kataṃ hotu aññena vā, paribhuñjantassa paribhogapaccayā dukkaṭameva, na pācittiyaṃ.
第五百二十六。第六条是说破坏豆秆，将小豆秆撕下放到其上即破坏之义。所谓豆秆，指牛背上驮的一个某种草类豆秆。此处同样只举了发端标名。超越秆者及坐具者，因为自身利益而作或使别人作，称之为二种肢体。自己作或使他人作，造成的损失即是过失。故在他们的戒章中说“因损失而主张过失而宣讲之”。但也说“若因损失主张过失，则视为过失，其实仅因损失而已，享用则为过失。”但这里也见到说“因他人制造的损失而享用，是不善行为”，这只是说法者的心见。因为戒律是说在自己作业的因缘下成立过失，不是以享用因缘。戒律中说：“比库们，不可享用秆或坐具，享用者将患恶报。”这显明自己作或他人作，享用时罪业因缘是恶，不是过失。
Tūlonaddhasikkhāpadavaṇṇanā niṭṭhitā. · 兜罗绵学处注释完毕。
7. Nisīdanasikkhāpadavaṇṇanā7. 坐具学处注释
§531
531. Sattame yaṃ vattabbaṃ, taṃ nisīdanasanthatasikkhāpade vuttameva. Nisīdanassa pamāṇātikkantatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni.
第五百三十一。第七条是该常坐戒所说条文。因超过坐具尺寸，因为自身利益而作或使别人作，称之为二种肢体。
Nisīdanasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处的解释终了。
§537-542
537-542. Aṭṭhamanavamadasamesu natthi vattabbaṃ, aṅgānipi sattameva vuttanayeneva veditabbāni.
第五百三十七至五百四十二。第八条至第九条等项目无须论述，肢体种类仍按第七条所示之种类辨别。
Niṭṭhito rājavaggo navamo. · 第九王品终了。
Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是，在《一切善见律注》的《精义灯》中，
Khuddakavaṇṇanā samattā. · 小品解释圆满。
Pācittiyakaṇḍaṃ niṭṭhitaṃ. · 巴吉帝亚篇终了。