9. Pātimokkhaṭṭhapanakkhandhakaṃ · 9. 停止巴帝摩卡篇复注
9. Pātimokkhaṭṭhapanakkhandhakaṃ九、巴帝摩卡止诵篇集
Pātimokkhuddesayācanakathāvaṇṇanā请求诵出巴帝摩卡之论的解释
§383
383. Pātimokkhaṭṭhapanakkhandhake tadahūti (udā. aṭṭha. 45) tasmiṃ ahani tasmiṃ divase. Uposatheti ettha upavasanti etthāti uposatho, upavasantīti sīlena vā anasanena vā upetā hutvā vasantīti attho. Ayañhi uposatha-saddo ‘‘aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāmī’’tiādīsu (a. ni. 3.71; 10.46) sīle āgato. ‘‘Uposatho vā pavāraṇā vā’’tiādīsu (mahāva. 155) pātimokkhuddesādivinayakamme. ‘‘Gopālakūposatho nigaṇṭhūposatho’’tiādīsu (a. ni. 3.71) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246; ma. ni. 3.258) paññattiyaṃ. ‘‘Ajjuposatho pannaraso’’tiādīsu (mahāva. 168) divase. Idhāpi divaseyeva daṭṭhabbo. Tasmā tadahuposatheti tasmiṃ uposathadivasabhūte ahanīti attho. Nisinno hotīti mahābhikkhusaṅghaparivuto ovādapātimokkhaṃ uddisituṃ upāsikāya ratanapāsāde nisinno hoti. Nisajja pana bhikkhūnaṃ cittāni olokento ekaṃ dussīlapuggalaṃ disvā ‘‘sacāhaṃ imasmiṃ puggale idha nisinneyeva pātimokkhaṃ uddisissāmi, sattadhāvassa muddhā phalissatī’’ti tasmiṃ anukampāya tuṇhīyeva ahosi.
383. 《戒律制定篇》中称为“戒律设定组”即当天、当日。《戒律日》之所谓即是指此日，在此称为戒律日、是在此日守斋的含义。戒律日指的是持戒者或斋戒者于戒律中安住的状态。此处“戒律”一词，含有具足八支戒律的戒律主旨，戒律持有者即戒持者，正如经文所述“持八支相具足的戒律者即为戒律持有者”。经论中又有“戒律或戒律请罪”等言语，皆指戒律主旨说明。经文中记有“守护戒律者、立戒者”等语，指斋戒。又称“戒律者名为王舍城之主”，依经论说是习用名称。又云“今戒律日为十五日”，此乃日中观法。在此也应在当天观察戒律日之意。因此“当天戒律”意即在此戒律日产生的日子。坐者意指大比库僧团围绕戒律讲解的规制或防止戒律损坏之意，斋戒者坐于宝殿。坐时，扫察比库心念，见其中有恶行之人，即断言“依我观察此人在座中将宣说戒律，七时期必将成熟果报”，怜悯其因故而独处。
Abhikkantāti atikkantā parikkhīṇā. Uddhaste aruṇeti uggate aruṇasīse. Nandimukhiyāti tuṭṭhimukhiyā. Uddhastaṃ aruṇanti aruṇuggamanaṃ patvāpi ‘‘uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti thero bhagavantaṃ pātimokkhuddesaṃ yāci tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’ti (mahāva. 183) sikkhāpadassa apaññattattā. Aparisuddhā, ānanda, parisāti tikkhattuṃ therena pātimokkhuddesassa yācitattā anuddesassa kāraṇaṃ kathento ‘‘asukapuggalo aparisuddho’’ti avatvā ‘‘aparisuddhā, ānanda, parisā’’ti āha . Kasmā pana bhagavā tiyāmarattiṃ tathā vītināmesi? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ.
“不纯洁”，意即过分、完全毁坏；“站起时赤色”，称为“起身赤头”；“欢喜脸”，即喜颜。起立之时谓为“赤头”，即身起时头皮呈赤色。长老向世尊请示“愿宣说比库戒律”，世尊告之“不在戒律日不得宣说戒律”，乃戒律规戒未获定之意。世尊称“不纯净者，阿难，是使戒律团体努力精进戒律讲解之因”。如实言“不善人不纯净”。何以世尊放弃三皈依戒律安住？为明其故意，因欲彰显戒律讲解之要义。
Addasāti kathaṃ addasa. Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa purisassa dussīlyacittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīla’’nti vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattaṃ paresaṃ cittaṃ cetopariyañāṇalābhī pajānāti, evaṃ atītepīti. Dussīlanti nissīlaṃ, sīlavirahitanti attho. Pāpadhammanti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvaṃ. Asucinti aparisuddhehi kāyakammādīhi samannāgatattā na suciṃ. Saṅkassarasamācāranti kiñcideva asāruppaṃ disvā ‘‘idaṃ iminā kataṃ bhavissatī’’ti evaṃ paresaṃ āsaṅkanīyatāya saṅkāya saritabbasamācāraṃ. Atha vā kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāraṃ. Lajjitabbatāya paṭicchādetabbassa karaṇato paṭicchannaṃ kammantaṃ etassāti paṭicchannakammantaṃ. Kucchitasamaṇavesadhāritāya na samaṇanti assamaṇaṃ. Salākaggahaṇādīsu ‘‘kittakā samaṇā’’ti gaṇanāya ‘‘ahampi samaṇomhī’’ti micchāpaṭiññāya samaṇapaṭiññaṃ. Aseṭṭhacāritāya abrahmacāriṃ. Aññe brahmacārino sunivatthe supārute kusumbhakapaṭadhare gāmanigamādīsu piṇḍāya caritvā jīvikaṃ kappente disvā abrahmacārī samāno sayampi tādisena ākārena paṭipajjanto uposathādīsu ca sandissanto ‘‘ahampi brahmacārī’’ti paṭiññaṃ dento viya hotīti brahmacāripaṭiññaṃ. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtiṃ. Chahi dvārehi rāgādikilesāvassavena tintattā avassutaṃ. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātaṃ. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ.
“见”者，指如何察见。以自心念遍知，洞察戒律团体意念，见恶行心者。既然此恶行心如野草相同，不难见，则称“长老沙摩伽见是恶行人”。正如以七天过去能观察他人心念成就，这亦谓“过去已往”。所谓恶行者即缺乏善德、无戒者。谓恶法因恶意与不净身体行为，故不净。所谓染污行为，为有无实体之行为，诸行为皆散乱无序，动机皆为假想。此等恶行为，因疑虑缠绕，思虑他人所作之事，称为疑问行为。亦或怀疑他人所思所言，称为藏掩行为。含羞惭愧以隐藏其不善之举，谓隐藏其恶行。举例诸行为，披毛发如乞丐者非沙门，简称非乞丐者。以持杖聚众，虚伪称为沙门者，非真实沙门。以不正直行为为非梵行者；他真梵行者持行清净，取食游乞，称其为梵行者。苟为恶行者，内心被污秽所侵害，即使身为比库，也当舍弃不净之戒律。比库僧团中坐者即是被僧团包围，置于其中者。
Diṭṭhosīti ‘‘ayaṃ na pakatatto’’ti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi āvusoti evamettha padayojanā veditabbā. Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi ‘‘thero sayameva nibbinno oramissati, idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti ‘‘bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ ‘uṭṭhehī’ti ca vutto na uṭṭhāti, idānissa nikkaḍḍhanakālo , mā saṅghassa uposathantarāyo ahosī’’ti bāhāyaṃ aggahesi. Bahi dvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakā dvārasālato nikkhāmetvā, bahīti pana nikkhāmitaṭṭhānadassanaṃ. Atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato eva. Ubhayathāpi vihārato bahikatvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhu kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamissati, acchariyamidanti dasseti. Idañca garahaṇacchariyamevāti veditabbaṃ.
“已见”意即“此处尚未昭示”。世尊视为已见者，如是者，与汝等比库，因同一行为未相应共处；若不同共处，则应起立，表示此处终不能共处三次。此人多次表示独处，即断言“此长老即将涅槃，今已知此等行为”。意谓“取外门处”，即出外门卫门处。再者，出门卫门者，即出门但非从门后出。两者皆住于清净处，意谓处于外面。世尊以针与壳等器物为比喻，用以明示门槛应妥善关闭。及至如闻“不纯净者，阿难，俱会”，应离去；若不离，则愚痴之人将临至，令人震惊。此为“闭门奇迹”。
Mahāsamudde aṭṭhacchariyakathāvaṇṇanā大海中八种希有事之论的解释
§384
384.Aṭṭhime, bhikkhave, mahāsamuddeti (udā. aṭṭha. 45) ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehi sattahi acchariyaabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde acchariyaabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha. Asurāti devā viya na suranti na īsanti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo. Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge, te tattha pavisantā nikkhamantā sinerupāde maṇḍapādīni nimminitvā kīḷantāva abhiramanti. Sā tattha tesaṃ abhirati ime guṇe disvāti āha ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti. Tattha abhiramantīti ratiṃ vindanti, anukkaṇṭhamānā vasantīti attho.
384. 第八者，比库们，大海是何所比附？此乃针对不纯净僧团讲戒律之义。此乃此法僧团，不可思议而奇妙之法，较诸他七种奇妙法显然，此即故以此类比大海而称“第八，大海”章。魔众如天人，但非天人，不具光明亦不能照耀，称为恶魔。此等恶魔之处在魔王宫殿下方，魔众入出其处，筑室作亭，游乐于其间。此处彼等乐意所在，因喜悦之由而称说“见恶魔于大海中愉悦”。乐意谓寻找欢喜，非怀嫉妒，常安住于乐意。
Anupubbaninnotiādīni sabbāni anupaṭipāṭiyā ninnabhāvasseva vevacanāni. Na āyatakeneva papātoti nacchinnataṭamahāsobbho viya ādito eva papāto. So hi tīradesato paṭṭhāya ekaṅguladvaṅgulavidatthiratanayaṭṭhiusabhaaḍḍhagāvutagāvutaaḍḍhayojanayojanādivasena gambhīro hutvā gacchanto gacchanto sinerupādamūle caturāsītiyojanasahassagambhīro hutvā ṭhitoti dasseti.
按部就班等语皆谓“依照顺次所立之法”。非外来之异说，如同无边高大之山岭起始形成。此山立于三方之地，长宽丈余，聚合出八万四千由旬深，行进而不动所在也。
Ṭhitadhammoti ṭhitasabhāvo avaṭṭhitasabhāvo. Kuṇapenāti yena kenaci hatthiassādikaḷevarena. Vāhetīti hatthena gahetvā viya vīcippahāreneva thale khipati. Gaṅgā yamunāti anotattadahassa dakkhiṇamukhato nikkhantanadī pañcadhārā hutvā pavattaṭṭhāne gaṅgātiādinā pañcadhā saṅkhaṃ gatā. Tattha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ. Savantiyoti yā kāci savamānā sandamānā gacchantiyo mahānadiyo vā kunnadiyo vā. Appentīti allīyanti osaranti. Dhārāti vuṭṭhidhārā. Pūrattanti puṇṇabhāvo. Mahāsamuddassa hi ayaṃ dhammatā – ‘‘imasmiṃ kāle devo mando jāto, jālakkhipādīni ādāya macchakacchape gaṇhissāmī’’ti vā ‘‘imasmiṃ kāle atimahantā vuṭṭhi, labhissāma nu kho piṭṭhipasāraṇaṭṭhāna’’nti vā na sakkā vattuṃ. Paṭhamakappikakālato paṭṭhāya hi tīraṃ bhassitvā sinerumekhalaṃ āhacca udakaṃ ṭhitaṃ, tato ekaṅgulamattampi udakaṃ neva heṭṭhā otarati, na uddhaṃ uttarati. Ekarasoti asambhinnaraso.
所谓 ṭhitadhammoti，是指具有固定本性的状态，不是随意变化的性质。库纳帕那是经过某种方式由大象腿之类的坚硬肢体施力。所谓 vāhetīti，意指用手抓取后像送入甩甩甩稍为抛掷一样放置于地。恒河与亚穆纳河是非极端千条南流出水，五流汇集成五股干流之处，即是所谓恒河五股汇合。从中得名如恒河、亚穆纳河等。所谓 savantiyoti，指的是各种流动往返交汇的河流，无论是大河还是小河。所谓 appentīti，是指水流淌流、润滑之意。dhārāti，有高起的河流。pūrattanti，是充盈饱满的状态。关于大海，本质如是：『此时世间若有愚钝天出生，携带网具等鱼鳖之物；或此时若大增丰富，得有庇护鱼类之所，』虽然说如此，但不可断言其为理。从最初的季节开始，河岸冲刷浸蚀，留下轮状泥沙，置水成定，之后即使有一指分量之水也不得下流，也不流向上游。所谓 ekarasoti，谓无不协调混杂味。
Muttāti khuddakamahantavaṭṭadīghādibhedā anekavidhamuttā. Maṇīti rattanīlādibhedo anekavidho maṇi. Veḷuriyoti vaṃsavaṇṇasirīsapupphavaṇṇādisaṇṭhānato anekavidho. Saṅkhoti dakkhiṇāvaṭṭakatumbakucchidhamanasaṅkhādibhedo anekavidho. Silāti setakāḷamuggavaṇṇādibhedā anekavidhā. Pavāḷampi khuddakamahantarattaghanarattādibhedaṃ anekavidhaṃ. Lohitako padumarāgādibhedo anekavidho. Masāragallaṃ kabaramaṇi. Cittaphalikantipi vadanti. Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timi timiṅgalo timitimiṅgaloti tisso macchajātiyo. Timiṃ gilanasamattho timiṅgalo, timiñca timiṅgalañca gilanasamattho timitimiṅgaloti vadanti. Nāgāti ūmipiṭṭhivāsinopi vimānaṭṭhakanāgāpi.
『珍珠』者，有小有大、有圆有长等种种差别，珍珠之种类繁多。『宝石』者，有红色、蓝色等种种差别，宝石之种类繁多。『猫眼石』者，依其形状有如竹色者、有如尸利沙花色者等种种差别，其种类繁多。『螺』者，有右旋螺、葫芦螺、有孔螺、吹奏螺等种种差别，其种类繁多。『岩石』者，有白色、黑色、绿豆色等种种差别，其种类繁多。『珊瑚』亦有小有大、有浅红有深红等种种差别，其种类繁多。『红宝石』者，有莲花红等种种差别，其种类繁多。『玛瑙』者，乃杂色宝石，亦称『彩水晶』。『诸大有情』者，即体型巨大之众生。『提弥、提弥伽喇、提弥提弥伽喇』，此为三种鱼类。能吞食提弥者称为提弥伽喇；能同时吞食提弥与提弥伽喇者，称为提弥提弥伽喇。『龙』者，既包括栖居波浪之背者，亦包括住于天宫之龙。
Imasmiṃ dhammavinaye aṭṭhacchariyakathāvaṇṇanā此法、律中八种希有事之论的解释
§385
385.Evamevakhoti kiñcāpi satthā imasmiṃ dhammavinaye soḷasapi bāttiṃsapi tato bhiyyopi acchariyabbhutadhamme vibhajitvā dassetuṃ sakkoti, upamābhāvena pana gahitānaṃ aṭṭhannaṃ anurūpavasena aṭṭheva te upametabbadhamme vibhajitvā dassanto ‘‘evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā’’ti āha. Tattha anupubbasikkhāya tisso sikkhā gahitā, anupubbakiriyāya terasa dhutadhammā, anupubbapaṭipadāya satta anupassanā aṭṭhārasa mahāvipassanā aṭṭhatiṃsa ārammaṇavibhattiyo sattatiṃsa bodhipakkhiyadhammā ca gahitā. Na āyatakeneva aññāpaṭivedhoti maṇḍūkassa uppatitvā gamanaṃ viya āditova sīlapūraṇādīni akatvā arahattapaṭivedho nāma natthi, paṭipāṭiyā pana sīlasamādhipaññāyo pūretvāva arahattappattīti attho.
如此说，某位导师在本教法中对法律规章，从16至32条之中，能以十分巧妙奇特的方式加以划分展示。以比喻方式，以适合八种门类的例子，划分讲授，此谓『在此法中，有八种奇特非凡法』之意。此中依次渐次教导者，有三种戒律，依渐次行为法有三十二种清净法门，依渐次修行法门有十八诸观看境界，依阿耨多罗三藐三菩提具足诸善法门有三十七节法，皆被包含。并非凭虚妄之说。就好比如青蛙初生时从浅水进归，因未完成戒律、禅定与智慧之修，要达阿拉汉境界之悟解尚未具足。恰如初学者需先完善戒律、禅定及智慧三学，方能证得阿拉汉境地。
Mamasāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Ārakāvāti dūre eva. Tathāgatappavediteti tathāgatena bhagavatā sāvakesu desite akkhāte pakāsite. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vāti asaṅkhyeyyepi mahākappe buddhesu anuppajjantesu ekasattopi parinibbātuṃ na sakkoti, tadāpi ‘‘tucchā nibbānadhātū’’ti na sakkā vattuṃ, buddhakāle pana ekekasmiṃ samāgame asaṅkhyeyyāpi sattā amataṃ ārādhenti, tadāpi na sakkā vattuṃ ‘‘pūrā nibbānadhātū’’ti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanasampatti yāvadeva anupādāya āsavehi cittassa vimuttīti attho.
所谓 mamāsāvakāti，是指对已获初果入流果等圣者及诸圣者而言。所谓 na saṃvasatīti，是指不以僧团节日聚会时间共处同住。所谓 ukkhipatīti，是指逐逐驱除。所谓 ārakāvāti，是指相隔远远。所谓 tathāgatappavediteti，是指由如来世尊于弟子中所宣说、宣讲之义。虽对涅槃本质缺乏增减亦无差别，不可用言语断言减灭或增益，于无量大劫未生佛时亦无人能达般涅槃境。即使于佛出世同会会集，亦有无量众生获无生无死安乐境界，但不可断言涅槃境满具或涅槃境不足。所谓 vimuttirasoti，是指由烦恼净除所生之清净境界。于所有教法中，能无住无染烦恼，使心获解脱者，便是此义。
Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anekavidhaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –
所谓 ratanānīti，是指由宝石之集合成宝石名称。正念念处等正法，正于修行进展时，于前半部产生多种欢喜喜悦，至后半部已现真正解脱喜悦。已述过之义是：
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
『无论于何处正念修持，皆知色蕴等五蕴生起与灭尽；」
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);
『知其为无上乐而不死者』者，即谓获得喜乐欢喜，其乐无量无死。
Lokiyaratananimittaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghati. Apica –
但以世俗珍宝为缘起的喜乐欢喜，其时间虽短暂，也不足以为大；且有——
Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
心地所取极其珍贵、无可比拟、极难见的法，
Anomasattaparibhogaṃ, ratananti pavuccati. (dī. ni. aṭṭha. 2.33);
称为无上存在的宝藏（正法）。
Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaññeva bhūto ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramīñāṇaṃ, paccekasambuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchanti āsannakāraṇattā. Paramparakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ ‘‘tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā’’tiādi.
若以「心地所取」等为因而称之为宝，则唯有诸念处诸法等为宝之根本。觉支法为宝者，盖是因带有缘起，弟子由此得知道的知识，独觉者得独觉的知识，正觉者得正觉，皆为近因。以此因缘种种恩德如布施等，此宝才得生。故言『此处三宝，如是者——四念处』等。
Ārammaṇe okkanditvā upaṭṭhānaṭṭhena paṭṭhānaṃ, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattabhāvaggahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.
离开所缘、守护所守护之义即是守护。所缘以四法身等说为所缘。确实于身、受、心、法中断除好乐常作灭欲不净痛苦无我之观，而依此身观等而使其明净。
Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ sundaraṃ vā padahananti sammappadhānaṃ, puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ, vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanapahānavasena anuppannuppannānaṃ kusalānaṃ uppādanaṭhāpanavasena ca catukiccasādhakattā vuttaṃ ‘‘cattāro sammappadhānā’’ti.
正勤精进者以此为正勤，自己也正勤所为，亦或见闻美妙而正勤不懈，缘于人为真正发起精进而称为正勤，这是对精进的说法。又此正勤能断除未生的恶行、不生恶行，生起未生的善行、保持已生的善行，称为四种事情的成就，即“四正勤”。
Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti tāya vā sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Paṭhamena atthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamupāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattīyati, tasmā vuttaṃ ‘‘cattāro iddhipādo’’ti.
“意欲”是指神通，“断除”是指灭尽的意思。众生因意欲而增长神通，进入高妙境界，这就是神通。第一层意思是，神通即是“意欲”的根基，也称“意欲根”，意欲之处如根基。第二层意思是，神通之根基是立定、成就及达成之道，称为意欲根。由此众生获得名号“神通”，因为四种统帅诸法—愿、精进、念、定—坚固成就，因此称为“四神通根”。
Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhā indriyaṃ. Kosajjaṃ abhibhavitvā paggahalakkhaṇe, pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññā indriyaṃ.
五根者，指信根等五种感根。其中“信根”为通过持守信心、具足断疑资具而具足；“精进根”为通过持守精进、具足断懈惰资具而具足；“念根”为通过持守念心、具足断散乱资具而具足；“定根”为通过持守定力、具足断不定资具而具足；“慧根”为通过持守智慧、具足显现资具而具足。
Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ca balāni veditabbāni.
正因五根中信根等诸根没有被破坏，以坚固不动的本性，与相应法相应，故当分别知其力量所在。
Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī, yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati kilesaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati, tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati, tassa bodhissa vā aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti (saṃ. ni. aṭṭha. 3.5.182; vibha. aṭṭha. 466; paṭi. ma. aṭṭha. 1.1.25), ‘‘bodhāya saṃvattantīti bojjhaṅgā’’tiādinā (paṭi. ma. 2.17) nayenapi bojjhaṅgaṭṭho veditabbo.
七觉支即觉支，觉者之支。此觉支为法之和合，由此道生起超世出世之道，能断除懈怠、失念、散乱、烦恼及对轮回与根本无明等种种障碍，善法增长、恶法灭尽以至觉悟者。觉支包括念觉支、精进觉支、喜觉支、定觉支、舍觉支等，与禅定支、道支相似。古语谓“得悟者之支”为觉支，“为觉所现起者”为觉支，因而觉支复如军队骠骑等列。故古认为觉支是悟者的标记，“觉支随觉而有”，又谓“觉起即觉支”。由此应知觉支的根本意义。
Ariyo aṭṭhaṅgiko maggoti taṃtaṃmaggavajjhehi kilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭhaṅgāniyeva vā aṭṭhaṅgiko. Mārento kilese gacchati, nibbānatthikehi vā maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.
圣者八正道，即八支道，在治伏烦恼、成就圣道、获得圣果时称为圣者。八支道包括正见等八支；也是八支中的“八正道”。魔者进攻烦恼，圣者则往灭尽之道，乃至自达涅槃的道。这样三解脱门如四念住等法门意义分明，此便是应知之理。
Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇatthāya paṭipajjamāno paṭhamamaggaṭṭho , yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho. Yo pana saddhānusārī dhammānusārī ekabījīti evamādiko ariyapuggalavibhāgo, so tesaṃyeva bhedoti. Sesaṃ vuttanayameva.
得流果者谓之得流，意为已进入并获得宣说之道，坚固立住不退转；得流果真实存在者谓得流果。修行得流果真实现证、为了洞察得流果之本质而开始修行的第一阶道，亦称为第一波支，称为八支法中的第一波支。余愿来者则是回到此世间、再次生起之天道，作为第二果。未再来者则是不再返回欲界之天道，作为第三果。信解顺法的一念种子者，即此种分类，这即是这些圣者的不同区别，仅此述说完毕。
Etamatthaṃ viditvāti etaṃ attano dhammavinaye matakuṇapasadisena dussīlapuggalena saddhiṃ saṃvāsābhāvasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ asaṃvāsārahasaṃvāsārahabhāvānaṃ kāraṇaparidīpanaṃ udānaṃ udānesi.
知此义者，即是以自身所修持的法与律惠于清净的心，明了不共住者和共住的本义。此句为发愿偈，是为宣示不共住与共住二义成就根源的讴歌偈颂。
Tattha channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ · 其中，『覆藏者被雨淋』者，是说犯了罪后覆藏时，又犯另一新的罪。
Āpajjati, tato aparanti evaṃ āpattivassaṃ kilesavassaṃ ativiya vassati. Vivaṭaṃ nātivassatīti āpattiṃ āpanno taṃ appaṭicchādetvā vivaranto sabrahmacārīnaṃ pakāsento yathādhammaṃ yathāvinayaṃ paṭikaronto desento vuṭṭhahanto aññaṃ navaṃ āpattiṃ nāpajjati, tenassa taṃ vivaṭaṃ puna āpattivassaṃ kilesavassaṃ na vassati. Yasmā ca etadeva, tasmā channaṃ chāditaṃ āpattiṃ vivaretha. Evaṃ taṃ nātivassatīti evaṃ sante taṃ āpattiṃ āpajjanapuggalānaṃ attabhāvaṃ ativijjhitvā kilesavassanena na vassati na temeti, evaṃ so kilesehi anavassuto parisuddhasīlo samāhito hutvā vipassanaṃ paṭṭhapetvā sammasanto anukkamena nibbānaṃ pāpuṇātīti adhippāyo.
功德得生，则随之障碍过患过多过盛随之而至。障碍不过盛者，谓得生障碍后不盖蔽、予以说明，向同行的出家人说法，依法施行戒律，教诫纠正，不使生起他新的障碍，故此障碍不过盛。盖因如是，故当揭示并说明遮盖之障碍。故障碍不盛，意指知晓障碍生起者的本性，不被障碍所扰，不随障碍流转，乃至安住清净清修定慧之中，生起正法观照，终得究竟涅槃之自觉，此为终极正念。
Imasmiṃ dhammavinaye aṭṭhacchariyakathāvaṇṇanā niṭṭhitā. · 此法、律中八种希有事之论的解释终了。
Pātimokkhasavanārahakathāvaṇṇanā应听闻巴帝摩卡者之论的注释
§386
386. Atha bhagavā cintesi ‘‘idāni bhikkhusaṅghe abbudo jāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgato aparisuddhāya parisāya uposathaṃ uddisati, anuddisante ca bhikkhusaṅghassa uposatho pacchijjati, yannūnāhaṃ ito paṭṭhāya bhikkhūnaññeva pātimokkhuddesaṃ anujāneyya’’nti, evaṃ pana cintetvā bhikkhūnaññeva pātimokkhuddesaṃ anujāni . Tena vuttaṃ ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti. Tattha nadānāhanti na idāni ahaṃ. Uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhaṃ pātimokkhaṃ āṇāpātimokkhaṃ ovādapātimokkhanti. Tesu ‘‘suṇātu me bhante’’tiādikaṃ āṇāpātimokkhaṃ, taṃ sāvakāva uddisanti, na buddhā, yaṃ anvaddhamāsaṃ uddisīyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anupavādo anupaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 2.90; dha. pa. 183-185) imā pana tisso gāthā ovādapātimokkhaṃ nāma, taṃ buddhāva uddisanti, na sāvakā. Channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva, tato paraṃ itaro, tañca kho bhikkhū eva uddisanti, na buddhā. Tasmā amhākampi bhagavā vīsativassamattaṃ imaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi.
世尊曾思惟：『今日比库僧团中新生不善之意，污秽之众前来受五法仪式，然如来不为污秽众生宣说五法律仪；僧团不为误教污秽众生，诸比库恪守律仪正息，若我此以广大师长身份言明比库受戒仪式，』于是如是思维，而后仅为比库宣讲巴提摩迦戒文。彼时誓言：『今非时也，我不为僧驱使，亦不为律仪宣说。』两种巴提摩迦戒文分作持戒及教诲戒。持戒戒文其句首谓『闻之我意比库』等者，乃弟子们所宣，而非佛所示；佛所示文有「忍辱为最高……勿造一切恶……不恶口不两舌……此佛所说法」等三偈，为佛所训导非弟子宣说。即使寿命长久如佛所常持律文者，长寿佛以第二觉时首示巴提摩迦戒，稍短寿佛乃初悟后起戒；其余由比库宣承，而非佛所示。所以世尊在二十余载后，因教诲受阻不宣此法。
Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ‘‘ṭhāna’’nti vuccati, evaṃ ‘‘avakāso’’tipi vuccati. Yanti kiriyāparāmasanaṃ. Na ca, bhikkhave, sāpattikena pātimokkhaṃ sotabbantiādi padatthato suviññeyyaṃ. Vinicchayato panettha yaṃ vattabbaṃ, taṃ aṭṭhakathāya vuttameva. Tattha pure vā pacchā vāti ñattito pubbe vā pacchā vā.
阿陀含意为无原因存在。阿那伽索为此词释意。因果理论之果，谓固定应当得或应归属，名为「处」，故亦谓「阿那伽索」，此乃行动或事物不能转移之理。比库们，巴提摩迦戒等戒法不应从文字音声来看断章取义，盖释义已详述于注疏中。前后文亦有说明，或前或后皆可循证。
Dhammikādhammikapātimokkhaṭṭhapanakathāvaṇṇanā如法与非法中止巴帝摩卡之论的注释
§387
387.Katañca akatañca ubhayaṃ gahetvāti yassa ekantena katāpi atthi, akatāpi atthi, tassa tadubhayaṃ gahetvā.
已作与未作义合取者，谓某事既有既无，取其两者合和之涵义。
Dhammikapātimokkhaṭṭhapanakathāvaṇṇanā如法中止巴帝摩卡之论的注释
§389
389.Parisāvuṭṭhātīti yasmiṃ vatthusmiṃ pātimokkhaṃ ṭhapitaṃ, taṃ vatthuṃ avinicchinitvā kenaci antarāyena vuṭṭhāti.
389.所谓僧团出席，是指在某处设立戒律场所时，若有人未获完整批准而因某种障碍妨碍，便不能算为该处僧团出席。
§393
393.Paccādiyatīti pati ādiyati, ‘‘akataṃ kamma’’ntiādinā puna ārabhatīti attho.
393.所谓重新开始，即重新着手进行，此处意指“未曾完成的行为”等由此再次开始的含义。
Attādānaaṅgakathāvaṇṇanā自任举罪各要素之论的注释
§398
398. Paraṃ codetuṃ attanā ādātabbaṃ gahetabbaṃ adhikaraṇaṃ attādānaṃ. Tenāha ‘‘sāsanaṃ sodhetukāmo’’tiādi. Vassārattoti vassakālo.
398.所谓亲自提问，是指当应当自己提出、取用或处理某种场合时，称为自己取物或自己处理。因此说『欲清净教法』等语句。所谓瓦萨期间，即雨季时节。
Codakena paccavekkhitabbadhammakathāvaṇṇanā举罪者应省察诸法之论的注释
§399
399.Paṭimāsitunti parāmasituṃ. Palibodhe chinditvā…pe… adhigataṃ mettacittanti iminā appanāppattaṃ mettābhāvanaṃ dasseti. Tenevāha ‘‘vikkhambhanavasena vihatāghāta’’nti.
399.所谓奉献，是指为他人奉献。此处示例斩断障碍获致的爱心心态，称为通过此安止达成的慈爱修习。故说“如分秒行水流被击中”之义。
Codakena upaṭṭhāpetabbadhammakathāvaṇṇanā举罪者应确立诸法之论的注释
§400
400.No dosantaroti ettha cittapariyāyo antara-saddoti āha ‘‘na duṭṭhacitto hutvā’’ti.
400.所谓非恚心，是指心念转向内心交谈，称为『心内语』，进一步明说“未曾生恶意的心念”。
Codakacuditakapaṭisaṃyuttakathāvaṇṇanā关于指控者与被指控者的论述注释
§401
401.Karuṇanti appanāppattaṃ karuṇajjhānaṃ. Karuṇāpubbabhāganti parikammupacāravasappavattaṃ karuṇaṃ. Mettañca mettāpubbabhāgañcāti etthāpi eseva nayo. Sesamettha suviññeyyamevāti.
401.所谓慈悲，是指入定所得的慈悲禅定。慈悲的前部分为修习具体方法而起的初发慈悲。慈爱亦同样有这般先后部份。此处说明其理应详解深信。
Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā. · 巴帝摩卡暂停篇集注释结束。