10. Bhikkhunikkhandhakaṃ · 10. 比库尼篇复注
10. Bhikkhunikkhandhakaṃ十、比库尼篇集
Mahāpajāpatigotamīvatthukathāvaṇṇanā玛哈巴嘉巴娣果德弥事缘释义
§402
402. Bhikkhunikkhandhake sakkesu viharatīti paṭhamagamanena gantvā viharati. Mahāpajāpati gotamīti ettha gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī’’ti byākariṃsu, tasmā puttapajāya ceva dhītupajāya ca mahantatāya ‘‘mahāpajāpatī’’ti nāmaṃ akaṃsu, idha pana gottena saddhiṃ saṃsanditvā ‘‘mahāpajāpati gotamī’’ti vuttaṃ. Yena bhagavā tenupasaṅkamīti bhagavā kapilapuraṃ gantvā paṭhamameva nandaṃ pabbājesi, sattame divase rāhulakumāraṃ. Cumbaṭakakalahe pana ubhayanagaravāsikesu yuddhatthāya nikkhantesu satthā gantvā te rājāno saññāpetvā attadaṇḍasuttaṃ (su. ni. 941 ādayo) kathesi. Rājāno pasīditvā aḍḍhateyyasate aḍḍhateyyasate dārake adaṃsu. Tāni pañca kumārasatāni satthu santike pabbajiṃsu. Atha nesaṃ pajāpatiyo sāsanaṃ pesetvā anabhiratiṃ uppādayiṃsu. Satthā tesaṃ anabhiratiyā uppannabhāvaṃ ñatvā te pañcasate daharabhikkhū kuṇāladahaṃ netvā attano kuṇālakāle nisinnapubbe pāsāṇatale nisīditvā kuṇālajātakakathāya (jā. 2.21.kuṇālajātaka) tesaṃ anabhiratiṃ vinodetvā sabbepi te sotāpattiphale patiṭṭhāpesi, puna mahāvanaṃ ānetvā arahattaphale. Tesaṃ cittajānanatthaṃ punapi pajāpatiyo sāsanaṃ pahiṇiṃsu. Te ‘‘abhabbā mayaṃ gharāvāsassā’’ti paṭisāsanaṃ pahiṇiṃsu. Tā ‘‘na dāni amhākaṃ paragharaṃ gantuṃ yuttaṃ, mahāpajāpatiyā santikaṃ gantvā pabbajjaṃ anujānāpetvā pabbajissāmā’’ti pañcasatāpi mahāpajāpatiṃ upasaṅkamitvā ‘‘ayye, amhākaṃ pabbajjaṃ anujānāpethā’’ti āhaṃsu. Mahāpajāpati ca tā itthiyo gahetvā yena bhagavā tenupasaṅkami, setacchattassa heṭṭhā rañño parinibbutakāle upasaṅkamītipi vadantiyeva. Pakkāmīti puna kapilapurameva pāvisi.
第四百零二条。关于比库尼篇中诸王所住处的描述，初次远行时前往而住。称呼大巴嘉巴娣果德弥者，此“果德弥”是族姓名。命名之日，婆罗门见她具备福德相好，称赞道：“若得此女为妻，将成世界霸主之王后；若得男孩，将成世界霸主之王。”因而对其子女和女儿极为尊崇，赐名“大巴嘉巴娣”，此时合族姓称谓为“大巴嘉巴娣果德弥”。世尊即手迎接，前往迦毗罗卫城，首次让难陀出家，第七日让罗睺罗出家。因丘莫战争，二城居民出兵，世尊前去安抚，告诫国王以廉吏法。国王们喜悦，赐予八百儿童。五百儿童在佛前出家。其母向世尊说明教法已使她们生起不贪爱心。世尊知道母子不贪爱苦，便让五百比库尼作了净火，自己坐于火前，讲述瓠瓜本生故事，以消解其厌离心，使之建立断流果。之后在大林中令诸比库尼证阿拉汉果。为了使其生起正念，母亲再次布施教法，弟子们承诺“不适于居家生活”，于是同意随大巴嘉巴娣出家，向其乞求出家戒。大巴嘉巴娣乃引诸女，携世尊手，从国王离世时所居宫殿门下入城。
Yathābhirantaṃviharitvāti bodhaneyyasattānaṃ upanissayaṃ olokento yathājjhāsayena viharitvā. Cārikaṃ pakkāmīti mahājanasaṅgahaṃ karonto uttamāya buddhasiriyā anopamena buddhavilāsena aturitacārikaṃ pakkāmi. Sambahulāhi sākiyānīhi saddhinti antonivesanasmiṃyeva dasabalaṃ uddissa pabbajjāvesaṃ gahetvā tāpi pañcasatā sākiyāniyo pabbajjāvesaṃyeva gāhāpetvā sabbāhipi tāhi sambahulāhi sākiyānīhi saddhiṃ. Pakkāmīti gamanaṃ abhinīhari. Gamanābhinīharaṇakāle panassā ‘‘sukumārā rājitthiyo padasā gantuṃ na sakkhissantī’’ti sākiyakoliyarājāno suvaṇṇasivikāyo upaṭṭhāpayiṃsu, tā pana ‘‘yāne āruyha gacchantīhi satthari agāravo kato hotī’’ti ekapaṇṇāsayojanikaṃ maggaṃ padasāva paṭipajjiṃsu. Rājānopi purato ca pacchato ca ārakkhaṃ saṃvidahāpetvā taṇḍulasappitelādīnaṃ sakaṭāni pūretvā ‘‘gatagataṭṭhāne āhāraṃ paṭiyādethā’’ti purise pesayiṃsu. Sūnehi pādehīti tāsañhi sukhumālattā pādesu eko phoṭo uṭṭheti, eko bhijjati, ubho pādā kaṭakaṭṭhisamparikiṇṇā viya hutvā uddhumātā. Tena vuttaṃ ‘‘sūnehi pādehī’’ti. Bahidvārakoṭṭhaketi dvārakoṭṭhakassa bahi. Kasmā panevaṃ ṭhitāti? Evaṃ kirassā ahosi ‘‘ahaṃ tathāgatena anuññātā sayameva pabbajjāvesaṃ aggahesiṃ, evaṃ gahitabhāvo ca pana me sakalajambudīpe pākaṭo jāto, sace satthā pabbajjaṃ anujānissati, iccetaṃ kusalaṃ. Sace nānujānissati, mahatī garahā bhavissatī’’ti vihāraṃ pavisituṃ asakkontī rodamānā aṭṭhāsi. Kiṃ nu tvaṃ gotamīti kiṃ nu rājakulānaṃ vipatti uppannā, kena nu tvaṃ kāraṇena evaṃ vivaṇṇabhāvaṃ pattā sūnehi pādehi…pe… ṭhitāti.
所谓“如所欲自在生活”，即观察有所依止的圣贤如何依止境界，依其初心而生活。所谓“出行”，即与众多释迦族弟子和信女们为伴，怀有崇高佛威、不比较的佛光辉，生起不厌倦的外出行走。因乡王们顾虑“幼稚的王子们恐难胜任徒步”，迦叶族和拘尸那族的国王便派遣黄金武士护卫，担心出行时车马拜倒污损佛体，故循五十余由旬道路缓行蹒跚。国王们组织前后护卫，负担粮食车马，吩咐人们在行止处等候施食。诸车马足极精细脆弱，一脚站起即有裂缝，一脚沾水即湿滑，双脚若被荆棘划伤如炙火燃烧。故称“圆足者”。外门守卫之所以这样安排，为何如此？是因为他这样想：“我曾不被如来允许，自己先受出家衣服，故得此心境也广传于整 Jambudīpa（阎浮提），若导师同意出家，则是功德，若不同意，则大羞辱也。”他悲泣而站立，不敢入室。你是果德玛吗？你为何得国王家破败之灾？你因何获得如此变异身形，足如圆板？
Aññenapi pariyāyenāti aññenapi kāraṇena. Āpādikāti saṃvaḍḍhikā, tumhākaṃ hatthapādesu hatthapādakiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggikāti attho. Posikāti divasassa dve tayo vāre nahāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharataro. Tasmiṃ jāte mahāpajāpati attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Sādhu bhanteti ‘‘bahukārā’’tiādīhi tassā guṇaṃ kathetvā puna pabbajjaṃ yācanto evamāha.
“他人起因”，即因他人。“发肿者”，指手足肿胀，不能执持持器，手脚俱痛，这意即“发肿”之意。所谓“保养”，即每日洗浴、饮食、饮水得以滋养。“饮水”，传说波罗奈跋罗子，昔为菩萨王子时，饥渴之极，将自儿时亲手喂养的母亲肉给与波罗奈跋罗王子，以做菩萨王子之母亲的饮水。对此长老说：“善哉”，并赞扬其美德多多，再而请求出家。
Mahāpajāpatigotamīvatthukathāvaṇṇanā niṭṭhitā. · 玛哈巴嘉巴娣果德弥事缘释义已毕。
Aṭṭhagarudhammakathāvaṇṇanā八重法释义
§403
403. Satthāpi ‘‘itthiyo nāma parittasaddhā, ekāyācitamatteyeva pabbajjāya anuññātāya na mama sāsanaṃ garuṃ katvā gaṇhissantī’’ti tikkhattuṃ paṭikkhipitvā idāni garuṃ katvā gāhāpetukāmatāya ‘‘sace, ānanda, mahāpajāpati gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā’’tiādimāha. Tattha sāvassāti sā eva assā pabbajjāpi upasampadāpi hotu.
第四百零三条。佛说：“比库尼因恐惧心弱，不允许单独出家，不重视我的教法，不受拥护。”于是制止三次后，为了令比库尼们能够受持尊重“八条重律”，在迦叶佛节设立戒律。这里所称“受持戒律”，即包括受持比库尼的出家戒和具足戒。
Tadahupasampannassāti taṃ divasampi upasampannassa. Abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kātabbanti mānātimānaṃ akatvā pañcapatiṭṭhitena abhivādanaṃ, āsanā uṭṭhāya paccuggamanavasena paccuṭṭhānaṃ, dasanakhe samodhānetvā añjalikammaṃ, āsanapaññāpanabījanādikaṃ anucchavikakammasaṅkhātaṃ sāmīcikammañca kattabbaṃ. Abhikkhuke āvāseti yattha vasantiyā anantarāyena ovādatthāya upasaṅkamanārahe ṭhāne ovādadāyako ācariyo natthi, ayaṃ abhikkhuko āvāso nāma, evarūpe āvāse vassaṃ na upagantabbaṃ. Anvaddhamāsanti anuposathikaṃ. Ovādūpasaṅkamananti ovādatthāya upasaṅkamanaṃ. Diṭṭhenāti cakkhunā diṭṭhena. Sutenāti sotena sutena. Parisaṅkāyāti diṭṭhasutavasena parisaṅkitena. Garudhammanti garukaṃ saṅghādisesāpattiṃ. Pakkhamānattanti anūnāni pannarasa divasāni mānattaṃ. Chasu dhammesūti vikālabhojanacchaṭṭhesu sikkhāpadesu. Sikkhitasikkhāyāti ekasikkhampi akhaṇḍaṃ katvā pūritasikkhāya.
此处说“受戒当日”，即受具足戒的当日。礼敬、问讯、合掌仪式须得正当，不得傲慢自大。五次分坐的正处礼节需得妥当，起立、迎送、问讯要恰当。举办斋戒活动，勿失时机。比库住宿处若无方便教诲住处者，此处谓该住宿处名称，是出家比库的住宿处，在此住宿期间不可前往打扰。所谓“上座僧徒到来”，指上座僧徒为劝导赴之。视眼见称“目视”，闻声称“耳闻”，与会众齐聚称“集会”。所谓“重律”即严苛的出家戒律。所谓“停戒”，指至少十五天为重戒期。所谓“六戒”，指斋食、清洁、守戒等戒条。所谓“已受戒师徒”，即已完成一道戒律且连贯不断。“上座依教奉行”，意谓依教奉行戒律。
Na akkositabbo na paribhāsitabboti dasannaṃ akkosavatthūnaṃ aññatarena akkosavatthunā na akkositabbo, bhayupadaṃsanāya kāyaci paribhāsāya na paribhāsitabbo. Ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapathoti ovādānusāsanidhammakathāsaṅkhāto vacanapatho bhikkhunīnaṃ bhikkhūsu ovaṭo pihito, na bhikkhuniyā koci bhikkhu ovaditabbo vā anusāsitabbo vā, ‘‘bhante porāṇakattherā idañcidañca vattaṃ pūrayiṃsū’’ti evaṃ pana paveṇivasena kathetuṃ vaṭṭati. Anovaṭo bhikkhūnaṃ bhikkhunīsūti bhikkhūnaṃ pana bhikkhunīsu vacanapatho anivārito, yathāruciyā ovadantu anusāsantu dhammakathaṃ kathentūti ayamettha saṅkhepo, vitthārato panesā garudhammakathā mahāvibhaṅge vuttanayeneva veditabbā.
不可谩骂他人，亦不得恶口攻击他人。即使针对十种恶骂理由中的某些，也不可谩骂；对恐惧威胁或身体攻击的恶口亦不可恶言。所谓“障碍出家比库尼的话语法”，即劝导教诲的正确言语，指的是教法准则。比库尼间的禁语网络覆盖，是指导出家比库尼的规范，任何比库不得教唆、说服比库尼违背此规范。古代比库长老会列举此类行为作为范例，谓“这是不正当行为”，然而在此地却盛行为之道理。总的来说，应依“大律严禁违规”一文详细考察。
Ime pana aṭṭha garudhamme satthu santike uggahetvā therena attano ārociyamāne sutvā mahāpajāpatiyā tāvamahantaṃ domanassaṃ khaṇena paṭippassambhi. Anotattadahato āhaṭena sītudakassa ghaṭasatena matthake parisittā viya vigatapariḷāhā attamanā hutvā garudhammapaṭiggahaṇena uppannapītipāmojjaṃ āvi karontī ‘‘seyyathāpi, bhante’’tiādikaṃ udānaṃ udānesi. Tattha daharoti taruṇo. Yuvāti yobbaññabhāve ṭhito. Maṇḍanakajātikoti alaṅkārasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo. Koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo ālasiyabyasanādīhi vā abhibhūto, idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni lokasammatattā vuttāni. Ito paraṃ yaṃ yaṃ vattabbaṃ, taṃ taṃ aṭṭhakathāyaṃ dassitameva.
诸有八种如鹰之性，自尊者即比库在世尊面前受持此法时，听闻长老自证自身忧患时，摩诃波阇波提尼借此巨大忧患，瞬间令其安忍息灭。未曾被烧毁者，犹如受冷水洗浴，瓶口上如涂抹灰尘一般，烦恼尽除，身心安乐，由承持如鹰性而生之喜乐，因而唱说：「如是，如是，尊者。」此处有曰：刚强者为少年；处于青年者谓为壮健；庄严出生者则为饰华之相。又有曰：少年乃为青年；有青壮之相。亦有曰：青年者非庄严出生，犹懈怠懒惰等所胜。此处少年、青年、庄严出生者皆受尊崇，故云如是。花开莲般被世人公认美妙。此后所应示现者，悉皆于此注疏中详示解说。
Tattha mātugāmassa pabbajitattāti idaṃ pañcavassasatato uddhaṃ aṭṭhatvā pañcasuyeva vassasatesu saddhammaṭṭhitiyā kāraṇanidassanaṃ. Paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttanti ettha ‘‘paṭisambhidāpattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānakānaṃ sabbappakārasampatti ijjhatī’’ti gaṇṭhipadesu vuttaṃ. Sukkhavipassakakhīṇāsavavasena vassasahassantiādinā ca yaṃ vuttaṃ. Taṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.161) pana evaṃ vuttaṃ –
其中谈及母族出家者，乃指历五百年以后，连续八百多年在五洲弘法传戒，于此五洲之间，适法常立，是因证实论断所致。并说证法异解、烦恼已尽之境，谓“因证智慧已得，不仅禅定所取，实无贪求离欲之善果乐。”有云“此系有微妙慧、观无漏之功德，正由证解之法。”由此章各法而说，应当明知识。于长部经论（dīghanikāya aṭṭhakathā 3.161）亦复有此同文所传，曰：
‘‘Paṭisambhidāpattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti.
“以证法境界有八百年，以六通智慧有八百年，以三明智有八百年，以有漏禅观察慧有八百年，以根本律仪有八百年。”
Aṅguttaranikāyaṭṭhakathāyampi (a. ni. aṭṭha. 1.1.130) –
《增支部注疏》中亦然（《增支部注疏》1.1.130）——
‘‘Buddhānañhi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti, gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino sakadāgāmino sotāpannā’’ti –
“世尊们般涅槃后，证法智慧能传八百年，然后六种通达之智继承，终传八百年；然后三明智虽复传授，终不复证入涅槃；随其时至，虽不能灭尽烦恼，出离之慧常存；盖以此法门，未来佛、初果弟子、二果弟子、三果弟子皆由此道成就。”
Vuttaṃ.
此即所说内容。
Saṃyuttanikāyaṭṭhakathāyaṃ pana (saṃ. ni. aṭṭha. 2.3.156) –
然而，在《相应部注疏》中（相应部注疏2.3.156）记载道——
‘‘Paṭhamabodhiyañhi bhikkhū paṭisambhidāpattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ, tato cha abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ, gacchante kāle sotāpattiphalampi pattuṃ na sakkhissantī’’ti –
“最初时，沙门们得了洞达通达。随后在还有时间修行时，却不能获得洞达，但具足了六种神通，从而因不能获得神通，三种智慧得以成就。现今这时代，修行者在还有时间修行时，也不能得三种智慧，最多可达到断尽染污之境界；对于不能得此者，则是无出期果；对于不能得此者，是有余果；对于不能得此者，是初果。等到时代消倾，连初果也难以得到。”
Vuttaṃ.
此已宣说。
Yasmā cetaṃ sabbaṃ aññamaññapaṭiviruddhaṃ, tasmā tesaṃ tesaṃ bhāṇakānaṃ matameva ācariyena tattha tattha dassitanti gahetabbaṃ. Aññathā hi ācariyasseva pubbāparavirodhappasaṅgo siyāti.
因这全部互不相违，故应依各位论师自身的见解，由老师于相应处予以示现、受持。否则，老师之前说法必有矛盾难容之处。
Tāniyevāti tāniyeva pañca vassasahassāni. Pariyattimūlakaṃ sāsananti āha ‘‘na hi pariyattiyā asati paṭivedho atthī’’tiādi. Pariyattiyā hi antarahitāya paṭipatti antaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃkāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa, iti paṭipattitopi pariyattiyeva pamāṇaṃ. Tattha paṭivedho ca paṭipatti ca hotipi na hotipi. Ekasmiñhi kāle paṭivedhakarā bhikkhū bahū honti, ‘‘esa bhikkhu puthujjano’’ti aṅguliṃ pasāretvā dassetabbo hoti, imasmiṃyeva dīpe ekavāraṃ puthujjanabhikkhu nāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti, kadāci appā, iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanaṭṭhitiyā pana pariyattiyeva pamāṇaṃ. Paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti. Yathā amhākaṃ bodhisatto āḷārassa santike pañcābhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatanasamāpattiyā parikammaṃ pucchi, so ‘‘na jānāmī’’ti āha, tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi, so ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ sampādesi, evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti, tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti. Yathāpi mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ, tesu sati mahātaḷāke padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbaṃ. Evaṃ ekantato pariyattiyeva pamāṇaṃ.
此五位论师皆为五千年之久。自称以经典为根基，谓“若无经典，则无断灭之理”等。经典因无旁碍而隐藏了修行，道因无旁碍而隐藏了证得。因何？因经典为修行之因，修行为得证之因，故得证亦以经典为量。至于断灭与修行是否存在，或有或无。某时某地，断灭知者众多，将某比库指为凡夫，然此地不会有首次以凡夫名目称之。修行完善者有时多，有时少，故断灭与修行或有或无。但以教法巩固而言，唯有经典为准。智者闻三藏，能兼彻二者。如我们的菩提萨埵在阿婆罗尊者面前证得五神通、七禅那并无色定境，受问时谓“不知”，又前往水边，观察后示知，与其话音相承，大神通为其所成。同理，贤比库由闻经典，兼成二者。故经典确立，则教法确立。犹如大水池临波水不应动，水在则莲花不能不开，亦不应言说。大水池如有池水，其藏藏经三藏佛语时，如大水池中无水似，无あ ri 罗汉等圣者亦不能生起，不可言也。如此尽守经典为准。
Pariyattiyā antarahitāyāti ettha pariyattīti (a. ni. aṭṭha. 1.1.130) tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷi. Yāva sā tiṭṭhati, tāva pariyatti paripuṇṇā nāma hoti. Gacchante gacchante kāle kaliyugarājāno adhammikā honti, tesu adhammikesu tesampi amaccādayo adhammikā honti, tato raṭṭhajanapadavāsinoti tesaṃ adhammikatāya na devo sammā vassati, tato sassāni na sampajjanti, tesu asampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti, bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato kāle gacchante pāḷimpi sakalaṃ dhāretuṃ na sakkonti, paṭhamaṃ abhidhammapiṭakaṃ parihāyati, parihāyamānaṃ matthakato paṭṭhāya parihāyati. Paṭhamameva hi mahāpakaraṇaṃ parihāyati, tasmiṃ parihīne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti.
所谓经典无旁碍者，即以三藏佛语及其注疏为准，依其所在经典为完整。随着时代前进，劫王堕落为恶时，人众及其统治者皆罔法。于是国民与贪欲不善行为者众，不得正法如实存在，年成歉劣，托于比库僧团依止而奉献无门，沙门亦因依止关系疲敝，便无法聚合僧团。随时代流逝，经典凋敝，不堪持守之责，唯有巴利文维系。继而连巴利文也无法圆满保存，首先是《阿毗达摩部》凋敝，其次是《杂事》、论说、人名、界说、分别学、法集等章节亦然。
Evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati. Paṭhamañhi aṅguttaranikāyo parihāyati, tasmimpi paṭhamaṃ ekādasakanipāto…pe… tato ekakanipātoti. Evaṃ aṅguttaranikāye parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati. Paṭhamañhi mahāvaggo parihāyati, tato saḷāyatanavaggo, khandhakavaggo, nidānavaggo, sagāthāvaggoti. Evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati. Paṭhamañhi uparipaṇṇāsako parihāyati, tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti. Evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati. Paṭhamañhi pāthikavaggo parihāyati, tato mahāvaggo, tato sīlakkhandhavaggoti. Evaṃ dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakañhi lajjino dhārenti, lābhakāmā pana ‘‘suttante kathitepi sallakkhentā natthī’’ti jātakameva dhārenti. Gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha nesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati, tato paṭilomakkamena puṇṇakajātakaṃ, mahānāradajātakanti pariyosāne apaṇṇakajātakaṃ parihāyati, vinayapiṭakameva dhārenti.
如是，阿毗达摩藏已损坏，失去了原本的内容，经藏也随之损坏。首当其冲者，是中部经中之增长部先失传，初为第一十一品，依次至第一品。如此增长部损坏后，继续依据经藏，散部亦失传。首当其冲的是散部中之大品卷，继之为六入卷、蕴卷、缘起卷及杂品卷。散部失传后，依据经藏，中部也失传。首当其冲是上五十品，继之是中五十品，最后是根本五十品。中部失传后，继续依据经藏，长部也失传。首当其冲是破执卷，继之后是大品卷，最后是戒蕴卷。长部失传后，称为经藏失传。与之俱存的是律藏，但仅存传记。在律藏中，只有比库戒存，有利欲者虽误以为“经中所说并无比库戒”，但仅存传记。行时，比库戒亦不能完整保全。后续依序失传的是长部故事，即初失传的是王舍城的韦萨那多比库传记，继之是反顺王子故事，再次是鸿钧那长者故事，故事结尾处最终失传。律藏仍得保存。
Gacchante kāle tampi matthakato paṭṭhāya parihāyati. Paṭhamañhi parivāro parihāyati, tato khandhako, bhikkhunīvibhaṅgo, mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti. Tadāpi pariyatti anantarahitāva hoti. Yāva pana manussesu catuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā ‘‘buddhehi kathitaṃ catuppadikaṃ gāthaṃ jānanto imaṃ sahassaṃ gaṇhatū’’ti nagare bheriṃ carāpetvā gaṇhanakaṃ alabhitvā ‘‘ekavāraṃ carāpite nāmaṃ suṇantāpi honti asuṇantāpī’’ti yāvatatiyaṃ carāpetvā gaṇhanakaṃ alabhitvā rājapurisā sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyatti antarahitā nāma hoti.
行时，连律藏亦依次失传。首先遗失的是结集之序礼部分，随即是戒律汇编部分、比库尼分支律，以及大律，为节制仪式中的戒律。由此，学理虽然失传，仍未完全破灭。直到世间流传四句颂时，学理尚存。某时，君主、贵族怀着信心和欢喜，在金殿安装千佛像，吩咐人民宣讲“佛陀所说之四句颂，请大家记住所诵的一千遍”，四处宣讲，虽然听的人未必完全理解，仍持续宣讲一遍又一遍。官员未能彻底记录收存，经文由此再次传入王宫，后传入贵族阶层。此时，学理称为中断失传。
Ciraṃ pavattissatīti pariyattiyā antarahitāyapi liṅgamattaṃ addhānaṃ pavattissati. Kathaṃ? Gacchante gacchante hi kāle cīvaraggahaṇaṃ pattaggahaṇaṃ samiñjanapasāraṇaṃ ālokitavilokitaṃ na pāsādikaṃ hoti, nigaṇṭhasamaṇā viya alābupattaṃ bhikkhū pattaṃ aggabāhāya parikkhipitvā ādāya vicaranti, ettāvatāpi liṅgaṃ anantarahitameva hoti. Gacchante pana kāle aggabāhato otāretvā hatthena vā sikkāya vā olambetvā vicaranti, cīvarampi rajanasāruppaṃ akatvā oṭṭhaṭṭhivaṇṇaṃ katvā rajanti. Gacchante kāle rajanampi na hoti, dasacchindanaṃ ovaṭṭikāvijjhanaṃ kappamattañca katvā vaḷañjanti, puna ovaṭṭikaṃ vijjhitvā kappaṃ na karonti. Tato ubhayampi akatvā dasā chetvā paribbājakā viya caranti. Gacchante kāle ‘‘ko iminā amhākaṃ attho’’ti khuddakaṃ kāsāvakhaṇḍaṃ hatthe vā gīvāyaṃ vā bandhanti, kesesu vā allīyāpenti, dārabharaṇaṃ karontā kasitvā vapitvā jīvikaṃ kappetvā vicaranti, tadā dakkhiṇaṃ dento jano saṅghaṃ uddissa etesampi deti. Idaṃ sandhāya bhagavatā vuttaṃ ‘‘bhavissanti kho panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā, tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380). Tato gacchante kāle nānāvidhāni kammāni karontā ‘‘papañco esa, kiṃ iminā amhāka’’nti kāsāvakhaṇḍaṃ chinditvā araññe khipanti, tasmiṃ kāle liṅgaṃ antarahitaṃ nāma hoti. Kassapadasabalassa kira kālato paṭṭhāya yonakānaṃ setavatthāni pārupitvā caraṇacārittaṃ jātaṃ. Evaṃ pariyattiyā antarahitāyapi liṅgamattaṃ ciraṃ pavattissatīti veditabbaṃ.
既然学理将长期流传，则中断失传之学理亦当长期流传。如何理解？当时行时，持衣、持钵、清洁席地、铺设席子等行为皆不妥适，如外道沙门般，失去律仪之比库将钵抛投于地，拎起就行。至于持衣，未除去污秽，撕成薄片，染成黄褐色后缝制，还不断露出土色。行时，甚至无污秽，切断十指，磨尖指甲，等同修刀，故而无为持衣。于是两者皆不成形态，切断指端，犹如游方人行走。行时，诵读《小部·枯树品》时，将木棍绑于手臂或脖子，梳理头发，衣服头发交替，采食维生。于是持施之人也会奉献，至于比库团，亦得施予。如世尊告诫阿难曰：“未来时节，会出现发染僧服之人，此类恶人向僧团布施，我今日断言，向僧团所施之布施，数量不可胜数、无量无边。”如是，行时各类恶业种种施行，切断衣服弃入林中，学理因此称为中断失传。相传，有喀萨巴长老时代，曾修补羊皮，缝制马迹鞋履。由此，知晓学理之中断失传也会长期持续。
Aṭṭhagarudhammakathāvaṇṇanā niṭṭhitā. · 八重法释义已毕。
Bhikkhunīupasampannānujānanakathāvaṇṇanā比库尼达上开许释义
§404-405
404-405.Yadaggenāti yaṃ divasaṃ ādiṃ katvā. Tadevāti tasmiññeva divase. Anuññattiyāti anuññāya. Ekāhaṃ, bhante ānanda, bhagavantaṃ varaṃ yācāmīti ‘‘evameva kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye’’ti paṭijānitvā idāni kasmā varaṃ yācatīti ce? Parūpavādavivajjanatthaṃ. Evañhi keci vadeyyuṃ ‘‘mahāpajāpatiyā paṭhamaṃ sampaṭicchitattā bhikkhūnaṃ bhikkhunīnañca yathāvuḍḍhaṃ abhivādanaṃ nāhosi, sā ce varaṃ yāceyya, bhagavā anujāneyyā’’ti.
404-405 何谓行之始？何谓彼日？何谓未许可？启请曰：“如是，阿难尊者，我此八戒，愿今生永不违犯。”尔时启请“为何今欲启请？”盖为破除他人之谤言。有些人可能言说：“大巴嘉巴娣于诸比库与比库尼首次恭敬未臻，若其欲启请誓愿，世尊必许也。”
§406
406.Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saññogāyāti vaṭṭe saṃyojanatthāya. Ācayāyāti vaṭṭassa vaḍḍhanatthāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhibhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇagaṇasaṅgaṇavihārāya. Kosajjāyāti kusītabhāvāya. Dubbharatāyāti dupposatāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaññogāyāti kāmarāgādīhi visaṃyujjanatthāya. Apacayāyāti sabbassapi vaṭṭassa apacayatthāya, nibbānāyāti attho. Appicchatāyāti paccayappicchatādivasena sabbaso icchāpagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhibhāvāya. Pavivekāyāti pavivittabhāvāya kāyavivekāditadaṅgavivekādivivekasiddhiyā. Vīriyārambhāyāti kāyikassa ceva cetasikassa ca vīriyassa paggaṇhanatthāya. Subharatāyāti sukhaposanatthāya. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo, eso vinayo sammadeva apāyādīsu apatanavasena dhāraṇato kilesānaṃ vinayanato, satthu sammāsambuddhassa ovādānusiṭṭhibhāvato etaṃ satthusāsananti dhāreyyāsi jāneyyāsi, avabujjheyyāsīti attho. Imasmiṃ sutte paṭhamavārena vaṭṭaṃ, dutiyavārena vivaṭṭaṃ kathitaṃ.
406 善欲者谓之欲爱之情，系由欲爱滋生之眷恋。束缚者谓之烦恼束缚之关联。增益者谓欲爱循环之增长。贪婪者谓贪求情欲。不满者谓不满烦恼。纠缠者谓烦恼纠缠之活动。腐败者谓堕落恶劣之状态。难堪者谓难以忍受。离欲者谓于一切烦恼断绝离弃。分别者谓分别心之发展，如身心分别。精进者谓身心精进努力。善乐者谓快乐愉悦。如是，传承之法，若能精细体察理解，断除欲爱等烦恼而成无染之境，此即一法一律，得以从烦恼堕落流入恶道，乃正法导师世尊教诲与践行者法，一应牢记了解。此经首卷中已述法循环，次卷中阐明转折。
§409-410
409-410.Vimānetvāti aparajjhitvā. Kammappattāyopīti kammārahāpi. Āpattigāminiyopīti āpattiāpannāyopi. Vuttanayeneva kāretabbataṃ āpajjantīti tathākaraṇassa paṭikkhittattā dukkaṭena kāretabbataṃ āpajjanti.
409-410 云何失去净洁？失业忏悔云。失梵行云。称为恶业习者，谓作恶者。以为必须实行不善行，弃行不善为忏悔。
§413-5
413-5.Dve tisso bhikkhuniyoti dvīhi tīhi bhikkhunīhi. Na ārocentīti pātimokkhuddesakassa na ārocenti. Na paccāharantīti bhikkhunīnaṃ na paccāharanti. Visesakanti vattabhaṅgaṃ.
“两三比库尼”者，以二或三比库尼论之。所谓“不具报导”，者谓戒律制度的专责者，无以告知之意。所谓“不退却”，者彼比库尼不因此而退失戒律。所谓“别别”，者谓戒律的实际违犯。
§420
420.Tena ca bhikkhu nimantetabboti sāmīcidassanametaṃ, na pana animantiyā āpatti.
“应当召请比库”，此为示现某种应召之事，而非召请以外之不轨行为。
§425
425.Tayo nissayeti senāsananissayaṃ apanetvā apare tayo nissaye. Rukkhamūlasenāsanañhi sā na labhati.
“三依”者，未曾取得宿处依止，而有后三依。树根宿处者，彼未得也。
§428
428.Anuvādaṃ paṭṭhapentīti issariyaṃ pavattenti.
“宣示诠释”，谓表示显现某种执掌权柄的行为。
§430
430.Bhikkhudūtena upasampādentīti bhikkhuyeva dūto bhikkhudūto, tena bhikkhudūtena, bhikkhudūtaṃ katvā upasampādentīti attho.
“比库使者授戒”，谓使者必为比库使者，借此成比库使者，从而施行授戒之意。
§431
431.Na sammatīti nappahoti. Navakammanti navakammaṃ katvā ‘‘ettakāni vassāni vasatū’’ti apaloketvā saṅghikabhūmidānaṃ.
“不受认可”，谓不许也。不轨业指新行之业，行新业后即表明“愿修此多年住持”，以示具足僧团资格。
§432
432.Sannisinnagabbhāti patiṭṭhitagabbhā.
432.『已受胎』者，谓胎儿已安住于母胎之中也。
§434
434.Pabbajjampi na labhatīti titthāyatanasaṅkantāya abhabbabhāvūpagamanato na labhati. Idaṃ odissa anuññātaṃ vaṭṭatīti ekato vā ubhato vā avassave satipi odissa anuññātattā vaṭṭati. Sesamettha pāḷito aṭṭhakathāto ca suviññeyyamevāti.
434.『不受具足出家』，谓因心向异端处而不宜出家，故不能得成出家。此义涵盖“一者”，或“双者”（即异端处的心向及不合条件的缘起），两者之间或其中之一不存在亦不成出家。此义在这里以及巴利注疏中均当详知。
Bhikkhunīupasampannānujānanakathāvaṇṇanā niṭṭhitā. · 比库尼达上允许说之解释已毕。
Bhikkhunikkhandhakavaṇṇanā niṭṭhitā. · 比库尼篇集之解释已毕。