Sekhiyakaṇḍo · 应学法篇
Sekhiyakaṇḍo应学法篇
1. Parimaṇḍalasikkhāpadavaṇṇanā一、周圆学处注释
Sekhiyesu paṭhame parimaṇḍalanti samantato maṇḍalaṃ. Sikkhā karaṇīyāti ‘‘evaṃ nivāsessāmī’’ti ārāmepi antaragharepi sabbattha sikkhā kātabbā, ettha ca yasmā vattakkhandhake vuttavattānipi sikkhitabbattā sekhiyāneva honti, tasmā pārājikādīsu viya paricchedo na kato. Cārittavinayadassanatthañca ‘‘yo pana bhikkhu olambento nivāseyya, dukkaṭa’’nti evaṃ āpattināmena avatvā ‘‘sikkhā karaṇīyā’’ti evaṃ sabbasikkhāpadesu pāḷi āropitā, padabhājane (pāci. 576) pana ‘‘āpatti dukkaṭassā’’ti vuttattā sabbattha anādariyakaraṇe dukkaṭaṃ veditabbaṃ.
於戒律修習中，首重定界，即周圍成圈而立。教誡曰：『如此安住為宜』，於佛寺內外，處處皆當修習之。此乃根據律部義理所說，戒修者當奉行。然此戒律所屬範圍，僅限於戒行（Sekhiya），非比於違戒之分別。戒行教導者，以『若比库衣著覆身，為罪』為過失名義，故教誡必行，巴利文全依此指令並於字義上解釋；正因覆身無敬，故應感知為惡行。
Idāni parimaṇḍalanti ettha nābhimaṇḍalaṃ paṭicchādetvā jāṇumaṇḍalassa heṭṭhā jaṅghaṭṭhikato paṭṭhāya aṭṭhaṅgulamattaṃ nivāsanaṃ otāretvā nivāsentena parimaṇḍalaṃ nivatthaṃ nāma hoti, evaṃ anivāsetvā anādariyena purato vā pacchato vā olambetvā nivāsentassa dukkaṭaṃ. Na kevalañca tasseva, ye caññe ‘‘tena kho pana samayena chabbaggiyā gihinivatthaṃ nivāsenti, hatthisoṇḍakaṃ macchavālakaṃ catukkaṇṇakaṃ tālavaṇṭakaṃ satavalikaṃ nivāsenti, saṃvalliyaṃ nivāsentī’’ti khandhake (cūḷava. 280) nivāsanadosā vuttā, tathā nivāsentassapi dukkaṭameva.
現說定界修習，當不遮蓋前界，自下從膝蓋骨部後退伸展，一尺有餘，成戒者之所安之界。若覆身，無禮而妄行，無論前後皆屬惡事。且不僅自身該當戒律戒行受法責，律部中亦述及其他諸比库，當時以六臂全覆所之安住，佩帶象毛、魚皮、四耳巾、樹皮裹布及草繩繫牢，稱為安住不善，即戒失，故此安住亦屬惡業。
Tattha hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavālakaṃ nāma ekatodasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukkaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivatthaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhujitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati. Saṃvalliyanti mallakammakārādīhi viya kacchaṃ bandhitvā nivatthaṃ. Evaṃ nivāsetuṃ gilānassāpi maggappaṭipannassāpi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā kaṇṇe ukkhipitvā antaravāsakassa upari lagganti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati.
所謂象毛，乃自前肢根部象毛附處所懸掛而成，猶如布條之覆蓋。魚皮者，一端連接，一端束繫，以繩索相懸於體側。四耳巾，兩端上方兩端下方共四耳，明示此物猶如巾有四耳，為織物覆身用。樹皮繩者，以纏繞樹皮成纏繞帶，包裹圍覆之物。草繩者，乃繩索狀，綴作長條，經多次繞轉成環帶，環繞身體。若有人置一至兩繞圈，成環繞，以繩索拘束之，猶若繩結與繫繩，覆身的戒則不成。依律此覆身法，不應生起，亦不得令覆身。
Gilāno pana antokāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati, agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni. Iti imaṃ khandhake paṭikkhittañca olambakañca sabbaṃ vivajjetvā vuttalakkhaṇasampannaṃ nibbikāraṃ parimaṇḍalaṃ nivāsetabbaṃ, tathā anivāsetvā yaṃkiñci vikāraṃ karontassa dukkaṭaṃ.
若病者，覆一內衣環繞，覆於他衣之上，病者與非病者兩者合用此覆法為順宜，依律當守。故於本律篇中將覆身物及定界界限分別明說，成戒者當遵守，違犯而覆身者為惡行。
‘‘Nidānaṃ puggalaṃ vatthu’’ntiādike (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā ) pana vinicchaye surusurukārakaṃ kosambiyaṃ paññattaṃ, sāmisena hatthena pānīyathālakasasitthakapattadhovanapaṭisaṃyuttadvayaṃ bhaggesu sambahule bhikkhū ārabbha, sesāni sabbāneva sāvatthiyaṃ chabbaggiye ārabbha olambetvā nivāsanādivatthusmiṃ paññattāni. Sūpodanaviññattiyaṃ dhammadesanādīsu ca gilānavasena ekā anupaññatti, sabbāni sādhāraṇapaññattiyo, anāṇattikāni, sabbesu dukkaṭameva, añño āpattibhedo natthi, vipattivicāraṇā vuttāyeva, samuṭṭhānādīni sabbesaṃ avasāne dassayissāma. Anāpattimattaṃ pana aṅgañca sabbattha vattabbaṃ, tayidaṃ vuccati. Imasmiṃ tāva sikkhāpade asañcicca, assatiyā, ajānantassa, gilānassa, āpadāsu, ummattakādīnañca anāpatti.
關於『人有故緣』等問題，在相關疑義篇中，曾積極作詳細研討，悉由拘薩弥國著錄，僧眾廣行者多依此研教授法。此前世間戒律及相關念戒規定，均為定例，毫無疑異，皆為惡業，無其他過失分別。違犯誦戒之事，當遍行作止；此即名為戒行無過失。此戒法中未涵蓋諸有不慎、不覺、不知病者、遭難、狂亂者無過失情況。
Tattha asañciccāti ‘‘aparimaṇḍalaṃ nivāsessāmī’’ti evaṃ asañcicca, atha kho ‘‘parimaṇḍalaṃyeva nivāsessāmī’’ti virajjhitvā aparimaṇḍalaṃ nivāsentassa anāpatti. Assatiyāti aññāvihitassāpi tathā nivāsentassa anāpatti. Ajānantassāti parimaṇḍalaṃ nivāsetuṃ ajānantassa anāpatti, apica nivāsanavattaṃ uggahetabbaṃ. Yo pana sukkhajaṅgho vā hoti mahāpiṇḍikamaṃso vā, tassa sāruppatthāya aṭṭhaṅgulādhikampi otāretvā nivāsetuṃ vaṭṭati. Gilānassāti yassa jaṅghāya vā pāde vā vaṇo hoti, tassa ukkhipitvā vā otāretvā vā nivāsetuṃ vaṭṭati. Āpadāsūti vāḷā vā corā vā anubandhanti, evarūpāsu āpadāsu anāpatti . Ummattakādayo vuttanayā eva. Anādariyaṃ, anāpattikāraṇābhāvo, aparimaṇḍalanivāsananti imānettha tīṇi aṅgāni. Yathā cettha, evaṃ sabbattha purimāni dve tattha tattha vuttappaṭipakkhakaraṇañcāti tīṇiyeva honti, tasmā ito paraṃ tānipi avatvā anāpattimattameva vakkhāmāti.
所謂不慎者，即未覺察泯滅定界之覆身行為。若於未慎中隨後心意澄清認知，只定界而不覆身，即無過失。匪故意者，或因無知而覆身者，亦無過失，惟仍依定界覆身之戒法規矩。若小腿清淨或腿肉肥厚者，延伸覆身八寸以上亦許可。病者腿或足患有瘡，斷裂或破敝者，允許揭起覆蓋，亦屬可行。半癲或盜賊之類由身心失調所致之無過失情形皆屬此類。無敬、無過失者、未覆身或覆身過界者，此三者是本意中所指。先前說明處處有兩類相違分別，因此在此之後仍當一一細說，以彰顯無過之義。
2. Dutiyaparimaṇḍalasikkhāpadavaṇṇanā二、第二周圆学处注释
Dutiye ‘‘na, bhikkhave, gihipārutaṃ pārupitabba’’nti (cūḷava. 280) evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ surāsoṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhapārutaṃ kuṭippavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekena antena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipitvā ubho ante ure vā olambenti, piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhitaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antare sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭe āropeti, evaṃ apārupitvā sabbepi ete, aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ, anāpatti purimasadisāyeva, yathā cettha, evaṃ sabbattha. Yattha pana viseso bhavissati, tattha vakkhāmāti.
第二条：“比库们，不应穿戴家用布。”（小长部280）如此规定。所谓家用布，谓非专门定制之布，将两边掖紧，使两耳端对齐者，名为家用布。此外所谓圆环布，乃圆形披布之类。包括诸如：野蘑菇形布（白斑布）、游方者布、一缠围布、酒藜布、腰裹布、大领布、屋内穿布、婆罗门布、栏杆布等皆为圆环布的不同类型。由此推知，家用布即包含上述全部这些圆环形布。故如白斑布，阿答巴拉迦那尼（断戒苦行比库）等披戴；有的游方者松开胸前，系于两侧骨峰之间；又有一缠布者，沿人类用作衣襟的领口一边圈裹，双耳端对齐并置于两肩峰上；酒藜等布以一缠缚舌，悬挂于双肩或背部，或举起布边；腰裹布者半露臀部，仅遮蔽谷道，披潜于腰际；大领布者在长布内围裹全身；农夫入稼田时，将布一缠绕，并搭载于腰关节，裹体以防污秽；婆罗门布置于两侧小骨之间，放置肩峰上；栏杆布（比库所穿孑布）则以一块布托于左臂外侧，将乞衣置于肩峰。凡此皆属非定制家用布。若不按制规饬剪，过于宽阔、杂乱，将因布的故障而起污秽，因此为非正制布，应予禁绝。若未按规定穿戴，无论在寺中或自宅放逸无敬，做任何损害戒律的行为，视同轻犯之前犯，与此处戒同。若将来有所不同之处，则别行说明。
3-4. Suppaṭicchannasikkhāpadavaṇṇanā三至四、善覆学处注释
Tatiye suppaṭicchannoti suṭṭhu paṭicchanno, gaṇṭhikaṃ paṭimuñcitvā anuvātantena gīvaṃ paṭicchādetvā ubho kaṇṇe samaṃ katvā paṭisaṅgharitvā yāva maṇibandhaṃ paṭicchādetvā antaraghare gamissāmīti attho, tathā akatvā pana jāṇuṃ vā uraṃ vā vivaritvā gacchantassa dukkaṭaṃ.
第三条，称为合适覆盖。谓适当合盖，解开扣环，拉紧衣衽遮蔽舌部，令两耳端齐整，收束披披，遮盖至腕关节，方可进入寺中。若不遵此，反将膝盖或胸膛暴露，违犯戒律。
Catutthe galavāṭakato paṭṭhāya sīsaṃ, maṇibandhato paṭṭhāya hatthe, piṇḍikamaṃsato paṭṭhāya pāde vivaritvā sesaṃ chādetvā nisinno suppaṭicchanno nāma hoti, ettha pana vāsūpagatassa anāpatti.
第四条，称为牛尾遮蔽。谓以牛尾形状遮盖头部，以腕关节遮手，以带肉的皮肤遮脚，剩余部分覆盖并坐姿端正，名为适当遮覆。此处对居於家屋者无不敬罪。
5-6. Susaṃvutasikkhāpadavaṇṇanā五至六、善护学处注释
Pañcame susaṃvutoti hatthaṃ vā pādaṃ vā akīḷāpento suvinītoti attho. Chaṭṭhepi eseva nayo.
第五条，称为整洁端正。谓手或脚不露出衣外，衣服庄重整洁。第六条戒律亦同此规定。
7-8. Okkhittacakkhusikkhāpadavaṇṇanā七至八、垂目学处注释
Sattame okkhittacakkhūti heṭṭhā khittacakkhu hutvā purato yugamattaṃ bhūmibhāgaṃ pekkhamāno, ekasmiṃ pana ṭhāne ṭhatvā hatthiassādiparissayābhāvaṃ oloketuṃ vaṭṭati. Aṭṭhamepi eseva nayo.
第七条，称为半遮眼。谓由于身体坐低，眼睛半睁，观察前方一地平，视线仅及象腿大致所及范围。在某处立定，观察象腿未触及地面无余隙。第八条戒律亦同。
9-10. Ukkhittakasikkhāpadavaṇṇanā九至十、关于撩起衣服的应学法注释
Navame ukkhittakāyāti ukkhepena, itthambhūtalakkhaṇe karaṇavacanaṃ, ekato vā ubhato vā ukkhittacīvaro hutvāti attho, anto indakhīlato paṭṭhāya evaṃ na gantabbaṃ.
第九条，称为挺身披缦。谓以宽边布披于一个或两个肩膀上。肩部为手臂之根部，衣服披盖之处。不可进入漆黑密闭之处。
Dasame nisinnakāle dhamakaraṇaṃ nīharantenāpi cīvaraṃ anukkhipitvāva nīharitabbaṃ, vāsūpagatassa pana anāpatti.
第十日坐禅时，即使收纳执持法器，也应将袈裟收起，如同收起法器一般，但若于安住受具中，则无过失。
11-12. Ujjagghikasikkhāpadavaṇṇanā十一至十二、关于高声嬉笑的应学法注释
Ekādasame ujjagghikāyāti mahāhasitaṃ hasantoti attho. Idhāpi hi itthambhūtalakkhaṇeyeva karaṇavacanaṃ.
第十一日“ujjagghikāyā”意指大笑，是欢喜笑的意思。此处同样是指对女性本体特征的应有正辞。
Dvādasamepi eseva nayo. Ubhayattha hasanīyasmiṃ vatthusmiṃ mihitamattaṃ karontassa anāpatti.
第十二日亦复如是。于两者之间，以欢笑者为主，若对所论事物程度适中，则无过失。
13-14. Uccasaddasikkhāpadavaṇṇanā十三至十四、关于大声喧哗的应学法注释
Terasame appasaddoti na uccāsaddamahāsaddo hutvā. Cuddasamepi eseva nayo. Ayaṃ panettha appasaddatāparicchedo – sace dvādasahatthe gehe ādimhi saṅghatthero, majjhe dutiyatthero , ante tatiyattheroti evaṃ nisinnesu yaṃ saṅghatthero dutiyattherena saddhiṃ manteti, dutiyatthero ca tassa saddaṃ suṇāti, kathañca vavatthapeti. Tatiyatthero pana saddameva suṇāti, kathaṃ na vavatthapeti, ettāvatā appasaddo hoti. Sace pana tatiyatthero kathañca vavatthapeti, mahāsaddo nāma hoti.
第十三日所谓“appasadda”并非极高声响。第十四日亦同。此处“appasaddatā”指声音低微之境界——若在十二人合住之家，最初者为长老，居中者为次长，末位者为第三长老，如是坐处时，所称为次长长老与其共语，次长长老则听闻其音，同时第三长老亦闻音，若不语则最低声，若第三长老亦言语，则乃为大声。
15…Pe…20. kāyappacālakādisikkhāpadavaṇṇanā十五……乃至二十、关于摇动身体等的应学法注释
Ito paresu chasu kāyappacālakanti kāyaṃ cāletvā cāletvā, esa nayo sabbattha. Tasmā kāyādīni paggahetvā niccalāni ujukāni ṭhapetvā gantabbañceva nisīditabbañca, nisīdanappaṭisaṃyuttesu tīsu vāsūpagatassa anāpatti.
从此以后，所谓“他处六体驱动”，即指身体动作频繁移动，此为通例。因此，当身体诸部分安放平直不动时，应当遵照此法止住行止，既可行走亦可坐禅。于三种安住受具中亦无过失。
21-22. Khambhakatasikkhāpadavaṇṇanā二十一至二十二、关于叉腰的应学法注释
Ekavīsadvāvīsesu khambhakatoti kaṭiyaṃ hatthaṃ ṭhapetvā katakhambho.
第二十一日中的“khambhaka”指将手放在支架上，称为“手枕”。这就是指手臂支撑于物体上。
23-24. Oguṇṭhitasikkhāpadavaṇṇanā二十三至二十四、关于覆头的应学法注释
Tevīsacatuvīsesu oguṇṭhitoti sasīsaṃ pāruto.
三十一至三十四句中，『oguṇṭhito』者，『缠绕』义，谓如月轮环绕轻纱衣般缠绕覆盖。
25. Ukkuṭikasikkhāpadavaṇṇanā25. 蹲踞应学法注释
Pañcavīse ukkuṭikā vuccati paṇhiyo ukkhipitvā aggapādeheva, aggapāde vā ukkhipitvā paṇhīhiyeva bhūmiyaṃ phusantassa gamanaṃ, karaṇavacanaṃ panettha vuttalakkhaṇameva.
五十一句中『ukkuṭikā』称为『挑起』，意指用手挑起衣物，或由脚挑起衣角，或脚挑起衣物并触地行走，此为行走之动作称谓。
26. Pallatthikasikkhāpadavaṇṇanā26. 箕坐应学法注释
Chabbīse na pallatthikāyāti hatthapallatthikāya vā dussapallatthikāya vā na nisīditabbaṃ. Anādarena nisīdantassa dukkaṭaṃ, vāsūpagatassa pana idhāpi purimesu ca dvāvīsacatuvīsesu anāpatti.
六十一句中，所谓『非枕席者』，指非应坐之象席，无论是手边席或难坐席，皆不可坐。若无敬意而坐为恶行，然居室中且前方二十一至二十四座席不属过失。
Chabbīsatisāruppasikkhāpadavaṇṇanā niṭṭhitā. · 二十六威仪应学法注释完毕。
27. Sakkaccapaṭiggahaṇasikkhāpadavaṇṇanā27. 恭敬受取应学法注释
Bhojanappaṭisaṃyuttesu paṭhame sakkaccanti satiṃ upaṭṭhāpetvā.
于供食相应处初科，必适时恰当起念，谨慎守念奉行。
28. Pattasaññīpaṭiggahaṇasikkhāpadavaṇṇanā28. 对钵具念受取应学法注释
Dutiye patte saññā pattasaññā, sā assa atthīti pattasaññī, attano bhājane upanibaddhasaññī hutvāti attho.
于次科中，『色受想』之觉受为受持，意味着持有正念，即觉知自我进食时所系之意。
29. Samasūpakapaṭiggahaṇasikkhāpadavaṇṇanā29. 平等羹菜受取应学法注释
Tatiye samasūpako nāma yattha muggamāsehi vā kulatthādīhi vā kato hatthahāriyo sūpo bhattassa catutthabhāgappamāṇo hoti, tato hi adhikaṃ gaṇhantassa dukkaṭaṃ. Ṭhapetvā pana sūpaṃ avasesā sabbāpi sūpeyyabyañjanavikati rasaraso nāma hoti, tasmiṃ rasarase, ñātakānaṃ vā pavāritānaṃ vā aññassatthāya vā attano dhanena vā idha anāpatti.
第三分类为『相应供器』，谓用罐或炉等容具以四分之一食量预备食供，若超量取用则为恶业。若置罐内妥善保存，保存完好清净，称为『液味』，此液味中供亲属、戒禁者或他人使用或与自身财务无违，诚信不失。
30…Pe…32. samatittikasikkhāpadavaṇṇanā第30……乃至……第32：齐钵口学处的解释
Catutthe samatittikanti samapuṇṇaṃ samabharitaṃ adhiṭṭhānupagapattassa antomukhavaṭṭilekhaṃ anatikkamitvā racitaṃ. Piṇḍapātanti yaṃkiñci yāvakālikaṃ. Anadhiṭṭhānupage pana yāvakālikaṃ yāmakālikādīni ca yatthakatthaci thūpīkatānipi vaṭṭanti, yaṃ pana dvīsu pattesu gahetvā ekaṃ pūretvā vihāraṃ harati, yaṃ vā pakkhipiyamānaṃ pūvaucchukkhaṇḍaphalāphalādi heṭṭhā orohati , takkolavaṭaṃsakādayo vā upari ṭhapetvā diyyanti, yañca paṇṇe vā thālake vā pakkhipitvā pattamatthake ṭhapitaṃ hoti, na taṃ thūpīkataṃ nāma, tasmā taṃ sabbaṃ vaṭṭati. Idha pana gilānassāpi anāpatti natthi, tasmā tenapi samatittikoyeva gahetabbo. Sabbattha pana paṭiggahetumeva na vaṭṭati, paṭiggahitaṃ pana suppaṭiggahitaṃ paribhuñjituṃ vaṭṭati. Pañcamachaṭṭhāni vuttanayāneva.
第四讲说法，从时间、盛具、承载、安置、依止等方面，佛法教义已全面圆满完备，并在内心坚固不动之决志中支撑其法轮。乞食习惯者，其行为持续不断依依随时而行。若无定志之心，随时或因昼夜更替等因素而用松散物品如纸片围绕，或取两块垫子合一铺设成坐处；或用枯叶、果皮等覆于垫下；也有人将树叶等放于头顶上作为庇遮，虽有圆形围绕却不称真正安置，故称之为环绕。这里即使是病人亦无不当，因此也应被纳入时间和环绕之法戒之中。然普遍无处不允许接受此法戒，且接受后应当严守，不得粗心对待。第五及第六戒亦同理。
33-34. Sapadānasikkhāpadavaṇṇanā第33—34：依次取食学处的解释
Sattame sapadānanti tattha tattha odhiṃ akatvā anupaṭipāṭiyā. Yo pana aññesaṃ vā dento, aññabhājane vā ākiranto tato tato omasati, tassa, uttaribhaṅgañca uppaṭipāṭiyā gaṇhantassāpi idha anāpatti. Aṭṭhamaṃ vuttanayameva.
第七戒说法，指在各处不得随意进出口、出入传递不当之物。若给予他人、与他人共用时，于处处皆须谨慎，严守戒律，如有违反则不当，因此此处对具有外漏违法之行为不加容忍。第八戒戒律同此说法。
35. Thūpakatasikkhāpadavaṇṇanā第35：堆成塔形学处的解释
Navame thūpakatoti matthakato vemajjhatoti attho. Yo pana parittake sese ekato saṅkaḍḍhitvā omadditvā bhuñjati, tassāpi anāpatti.
第九戒称为围绕之戒。意即将剩余的坐具合并捆绑成一体使用者亦不被容许。
36. Odanappaṭicchādanasikkhāpadavaṇṇanā第36：以饭遮盖学处的解释
Dasame yassa bhattasāmikā māghātasamayādīsu byañjanaṃ paṭicchādetvā denti, yo ca na bhiyyokamyatāya paṭicchādeti, tesaṃ anāpatti, gilānassa pana anāgatattā āpattiyeva.
第十戒说，若饮食共享者在特定节令如廉节月期间隐瞒本身所备之食物，则属不当。若非出于自愿隐瞒，则无过失。对于病患者及其将在来的情况亦同此理。
37. Sūpodanaviññattisikkhāpadavaṇṇanā第37：索取羹饭学处的解释
Ekādasame ñātakānaṃ vā pavāritānaṃ vā aññassatthāya attano dhanenāti idaṃ anāpattiyaṃ adhikaṃ.
第十一戒，明示亲属及禁止共食者等特殊缘故，将自己财物单独占有无疑为戒律之过重。
38. Ujjhānasaññīsikkhāpadavaṇṇanā第38：怀挑剔想学处的解释
Dvādasame ujjhāne saññā ujjhānasaññā, sā assa atthīti ujjhānasaññī. Idhāpi gilāno na muccati, ‘‘dassāmī’’ti vā, ‘‘dāpessāmī’’ti vā olokentassa pana, na ujjhānasaññissa ca anāpatti.
第十二戒关于食欲知觉与饥馑知觉之区别。持戒者虽见他人饥馑、乞讨及乞求殷勤注视情形，且因病而不能脱此情态，纵使称“我将给你食物”或“我愿供养你”，亦不至于违反持戒者的食欲知觉戒律。
39. Kabaḷasikkhāpadavaṇṇanā39. 团食学处注释
Terasame nātimahantanti mayūraṇḍaṃ atimahantaṃ, kukkuṭaṇḍaṃ atikhuddakaṃ, tesaṃ vemajjhappamāṇaṃ. Mūlakhādanīyādibhede pana sabbakhajjake phalāphale ca anāpatti.
十三个以下称为不过大，如鸭冠不过大，鸡冠过小，其间度量。根部开采等差别，所有小获均无过失。
40. Ālopasikkhāpadavaṇṇanā40. 抟食学处注释
Cuddasame parimaṇḍalanti adīghaṃ. Idha pana khajjakaphalāphalehi saddhiṃ uttaribhaṅgepi anāpatti.
十四个时称为圆形过长。这里与小获果一同加上上断无过失。
41-42. Anāhaṭasikkhāpadavaṇṇanā41-42. 未请学处注释
Pannarasame anāhaṭeti anāharite, mukhadvāraṃ asampatteti attho. Soḷasame sabbahatthanti sakalaṃ hatthaṃ.
十五个时称为未敲击，即未敲时，门口无捕获意。十六个时称皆用手，整个用手。
43. Sakabaḷasikkhāpadavaṇṇanā43. 自团食学处注释
Sattarasame sakabaḷenāti ettha yattakena vacanaṃ aparipuṇṇaṃ hoti, tattake sati kathentassa āpatti. Yo pana dhammaṃ kathento hariṭakādīni mukhe pakkhipitvā katheti, yattakena vacanaṃ aparipuṇṇaṃ na hoti, tattake mukhamhi sati vaṭṭati.
十七个时称同力，因为此处所指言语不完整，故言不纯。若讲法时，将荆棘等物置于口中而说，言语不不纯，则该口中有持存。
44. Piṇḍukkhepakasikkhāpadavaṇṇanā44. 抛团食学处注释
Aṭṭhārasame piṇḍukkhepakanti piṇḍaṃ ukkhipitvā ukkhipitvā, idhāpi khajjakaphalāphalesu anāpatti.
十八个时称为持果，将果提起提起，此处与小获果亦无过失。
45. Kabaḷāvacchedakasikkhāpadavaṇṇanā45. 截断团食学处注释
Ekūnavīsatime kabaḷāvacchedakanti kabaḷaṃ avacchinditvā avacchinditvā, idha khajjakaphalāphalehi saddhiṃ uttaribhaṅgepi anāpatti.
十九个时称为刺断，将刺断断，此处与小获果及上断无过失。
46. Avagaṇḍakārakasikkhāpadavaṇṇanā46. 鼓腮应学法之解释
Vīsatime avagaṇḍakārakanti makkaṭo viya gaṇḍe katvā katvā, idha phalāphalamattake anāpatti.
第二十条关于用手指甲刮擦，如同戏弄一般一再刮擦，这里仅就果用而言，不导致戒律过失。
47. Hatthaniddhunakasikkhāpadavaṇṇanā47. 挥手应学法之解释
Ekavīsatime hatthaniddhunakanti hatthaṃ niddhunitvā niddhunitvā, anāpattiyaṃ panettha ‘‘kacavaraṃ chaḍḍento hatthaṃ niddhunātī’’ti (pāci. 623) idaṃ adhikaṃ.
第二十一条关于用手压住睡眠，反复施行，此处比前说‘放弃坐具时手应收回’之戒更宽容。
48. Sitthāvakārakasikkhāpadavaṇṇanā48. 撒饭粒应学法之解释
Dvāvīsatime sitthāvakārakanti sitthāni avakiritvā avakiritvā, idhāpi ‘‘kacavaraṃ chaḍḍento sitthaṃ chaḍḍayatī’’ti (pāci. 623) idaṃ anāpattiyaṃ adhikaṃ.
第二十二条关于放弃坐具时反复解开系带，依此戒律亦较前‘放弃坐具时应释放系带’宽松。
49. Jivhānicchārakasikkhāpadavaṇṇanā49. 伸舌应学法之解释
Tevīsatime jivhānicchārakanti jivhaṃ nicchāretvā nicchāretvā.
第二十三条关于舌头出入口腔，应反复进出予以除净。
50-51. Capucapukārakasikkhāpadavaṇṇanā50-51. 作啧啧声应学法之解释
Catuvīsatime capucapukārakanti capu capūti evaṃ saddaṃ katvā katvā. Pañcavīsatimepi eseva nayo.
第二十四条关于发声，指发出“capu capu”之声，反复做此。第二十五条戒律亦同此例。
52…Pe…54. hatthanillehakādisikkhāpadavaṇṇanā52…乃至…54. 舔手等应学法之解释
Chabbīsatime hatthanillehakanti hatthaṃ nillehitvā nillehitvā. Bhuñjantena hi aṅgulimattampi nillehituṃ na vaṭṭati. Ghanayāguphāṇitapāyāsādike pana aṅgulīhi gahetvā aṅguliyo mukhe pavesetvā bhuñjituṃ vaṭṭati, sattavīsatimaaṭṭhavīsatimesupi eseva nayo. Tasmā ekaṅguliyāpi patto na nillehitabbo, ekaoṭṭhopi ca jivhāya na nillehitabbo, oṭṭhamaṃsehi eva pana gahetvā anto pavesetuṃ vaṭṭati.
第二十六条关于用手指推取食物，若用手指轻微推取食物，这是不可允许的；只有用手指夹取如浓稠汤类、乳汁等后送入口，方可允许。第二十七条、第二十八条戒律亦同此规定。因此即使只有用一指，也不应推食物；用嘴唇也不可推食物，但可用嘴唇夹取食物送入口。
55. Sāmisasikkhāpadavaṇṇanā55. 有肉应学法之解释
Ekūnatiṃsatime na sāmisenāti etaṃ paṭikūlavasena paṭikkhittaṃ, tasmā saṅghikampi puggalikampi gihisantakampi attano santakampi saṅkhopi sarāvakampi thālakampi na gahetabbameva, gaṇhantassa dukkaṭaṃ. Sace pana hatthassa ekadeso āmisamakkhito na hoti, tena padesena gahetuṃ vaṭṭati, idha ‘‘dhovissāmīti vā, dhovāpessāmīti vā paṭiggaṇhātī’’ti (pāci. 631) idaṃ anāpattiyaṃ adhikaṃ.
二十九条中不允许用杖击打此处，因其为违逆产生的法故，被关闭（禁止）。因此，僧团、个人、家住者以及自身所有、沙弥、声闻、根本弟子皆不可接触（持有）此物，持有者为作恶。如若用手的某一部位未触及污物，不为戒律上失犯，允许用该部位接触。此断语“或当洗涤，或令他人洗涤”为符合戒律的行为。
56. Sasitthakasikkhāpadavaṇṇanā56. 有芝麻应学法之解释
Tiṃsatime ‘‘uddharitvā vā bhinditvā vā paṭiggahe vā nīharitvā vā chaḍḍetī’’ti idaṃ anāpattiyaṃ adhikaṃ. Tattha uddharitvā vāti sitthāni udakato uddharitvā, ekasmiṃ ṭhāne rāsiṃ katvā udakaṃ chaḍḍeti. Bhinditvā vāti sitthāni bhinditvā udakagatikāni katvā chaḍḍeti. Paṭiggahe vāti paṭiggahena paṭicchantānaṃ paṭiggahe chaḍḍeti. Nīharitvāti bahi nīharitvā chaḍḍeti, evaṃ chaḍḍentassa anāpatti.
三十条中规定，捡起、折断、持有、藏匿、弃置此物均为戒律失犯。所谓“捡起”，指捡起被水冲刷、聚集成团的污物；“折断”指将污物流斩断、分开，弃之；“持有”指持有拒毁弃物；“藏匿”即予以藏匿；“弃置”则是放下不理。凡作此诸事均构成戒律失犯。
Tiṃsabhojanappaṭisaṃyuttasikkhāpadavaṇṇanā niṭṭhitā. · 三十食事相应应学法之解释已毕。
57. Chattapāṇisikkhāpadavaṇṇanā57. 手持伞应学法之解释
Dhammadesanāpaṭisaṃyuttesu paṭhame yaṃkiñci chattaṃ pāṇimhi assāti chattapāṇi. So taṃ chattaṃ yatthakatthaci sarīrāvayave ṭhapetvāpi yāva hatthena na muñcati, tāvassa dhammaṃ desetuṃ na vaṭṭati. Sace panassa añño chattaṃ dhāreti, passe vā ṭhitaṃ hoti, hatthato apagatamatte chattapāṇi nāma na hoti, tassa desetuṃ vaṭṭati. Dhammaparicchedo cettha padasodhamme vuttanayeneva veditabbo.
有关说法教导中，所称手持伞者，即持伞于手。即使伞桩或伞柄与身体部位接触，但手未放开伞柄，故不能宣说其持伞者身份。如他人持伞，且伞立放于旁，则不为持伞者，可依法宣说教法。此段关于词义之纯正，宜依文中如法解说。
58-59. Daṇḍapāṇisikkhāpadavaṇṇanā58-59. 手持杖应学法之解释
Dutiye daṇḍo nāma majjhimassa purisassa catuhatthappamāṇo, daṇḍapāṇibhāvo panassa chattapāṇimhi vuttanayeneva veditabbo. Tatiyepi eseva nayo. Asiṃ sannahitvā ṭhitopi hi satthapāṇisaṅkhyaṃ na gacchati.
其次，杖为成年男性中等长度（四肘量）的物品，持杖之身形如同手执伞者之持伞状态，故亦依前述受解。不论是否持刀，因持杖者数量不及七人，故不能称为“手持伞”。
60. Āvudhapāṇisikkhāpadavaṇṇanā60. 手持武器应学法之解释
Catutthe sabbāpi dhanuvikati saddhiṃ saravikatiyā āvudhanti veditabbā, tasmā saddhiṃ vā sarena dhanuṃ gahetvā, suddhadhanuṃ vā suddhasaraṃ vā sajiyadhanuṃ vā nijjiyadhanuṃ vā gahetvā ṭhitassa vā nisinnassa vā dhammaṃ desetuṃ na vaṭṭati. Sace panassa dhanu khandhepi paṭimukkaṃ hoti, yāva na gaṇhāti, tāva vaṭṭati.
第四者，凡持弓需辨其弦全备否，依此理亦明持弓之与否。故若持弓连弦与箭，如握净弓或张弦弓者，则不可于此处宣讲教法。若弓松弦未拉满，且不持弓者，则可宣讲。
61-62. Pādukasikkhāpadavaṇṇanā61-62. 鞋学处释义
Pañcame pādukāruḷhassāti chattadaṇḍake aṅgulantarikaṃ appavesetvā kevalaṃ akkantassa vā, pavesetvā ṭhānavasena paṭimukkassa vā. Chaṭṭhepi eseva nayo. Idha pana yvāyaṃ paṇhikabandhaṃ omuñcitvā ṭhānavasena ‘‘omukko’’ti vuccati, tassāpi na vaṭṭati.
第五，穿鞋状物者，置脚趾间的障碍物仅限于伞杖五戒持者。第六者亦作此解释。此处称打开掌扇带露空故称“打开”。此状不可用于此地。
63. Yānasikkhāpadavaṇṇanā63. 乘具学处释义
Sattame sacepi dvīhi janehi hatthasaṅghāṭena gahito, sāṭake vā ṭhapetvā vaṃsena vayhati, ayutte vā vayhādike yāne visaṅkharitvā vā ṭhapite cakkamattepi nisinno hoti, yānagatotveva saṅkhaṃ gacchati. Sace pana dvepi ekayāne nisinnā honti, vaṭṭati. Visuṃ nisinnesupi ucce yāne nisinnena nīce nisinnassa desetuṃ vaṭṭati, samappamāṇepi vaṭṭati, tathā purime nisinnena pacchime nisinnassa. Pacchime pana uccatarepi nisinnena desetuṃ na vaṭṭati.
第七条：若被两人用手臂挽住，或者用棒杖支撑，或者在车马等车具旁扶持而坐，则乘坐车马的士夫坐于车上时，只要达至车辆之界限即可顺行；若两人同坐一车，则须绕行。即使独自高坐于车上，也应使车座上的人能看见坐于低处者，同样做法，前方者也须令后方者见得；但后方者不必使前方者看见。
64. Sayanasikkhāpadavaṇṇanā64. 卧具学处释义
Aṭṭhame sayanagatassāti antamaso kaṭasārakepi pakatibhūmiyampi nipannassa uccepi mañce vā pīṭhe vā bhūmippadese vā ṭhitena nisinnena vā desetuṃ na vaṭṭati. Sayanagatena pana sayanagatassa uccatare vā samappamāṇe vā nipannena desetuṃ vaṭṭati. Nipannena pana ṭhitassa vā nisinnassa vā nipannassa vā, nisinnena ca ṭhitassa vā nisinnassa vā, ṭhitena ṭhitasseva vaṭṭati.
第八条：卧处，指躺卧于床榻或地面等平台，且有人坐着，使坐者不能面见之，不得视作合适。卧者见坐者之上方或同级，或卧者见并坐者之下方者，则视为合适。坐着者见站着者，或坐着者见坐着者，站着者见站着者，则视为合适。
65. Pallatthikasikkhāpadavaṇṇanā65. 抱膝学处释义
Navame hatthapallatthikādīsu yāya kāyaci nisinnassa desetuṃ na vaṭṭati.
第九条：在手杖等拐杖工具上行走，不能当作身体着地的坐姿视之。
66. Veṭhitasikkhāpadavaṇṇanā66. 缠头学处释义
Dasame veṭhitasīsassāti dussaveṭhena vā moḷiādīhi vā yathā kesanto na dissati, evaṃ veṭhitasīsassa, tenevassa anāpattiyaṃ ‘‘kesantaṃ vivarāpetvā desetī’’ti (pāci. 643) vuttaṃ.
第十条：关于破折头发。对于不整之头发或发垢等，如同头发被剪短遮盖一样，不视为过失。正如古律云：『遮盖者展示被遮盖之发』。
67. Oguṇṭhitasikkhāpadavaṇṇanā67. 覆头学处释义
Ekādasame oguṇṭhitasīsassāti sasīsaṃ pārutassa, anāpattiyaṃ panettha ‘‘sīsaṃ vivarāpetvā desetī’’ti (pāci. 644) adhikaṃ.
第十一条：遮盖头颅者，如使用油膏或其他物质涂抹头颅者，无过失，且有更严明规定说：『展示被遮盖之头颅』。
68. Chamāsikkhāpadavaṇṇanā68. 地面学处注释
Dvādasame chamāyaṃ nisīditvāti bhūmiyaṃ nisīditvā. Āsaneti antamaso vatthampi tiṇānipi santharitvā nisinnassa.
第十二条：坐在地上，即是末端有草席或草束覆盖的地方，谓基层。
69. Nīcāsanasikkhāpadavaṇṇanā69. 低座学处注释
Terasame ucce āsaneti antamaso bhūmippadesepi unnatappadese nisinnassa.
第十三，座位高起，位于最后黑暗处或土地的高处，坐者居于此处。
70. Ṭhitasikkhāpadavaṇṇanā70. 站立学处注释
Cuddasame na ṭhito nisinnassāti sace therassa upaṭṭhānaṃ gantvā ṭhitaṃ daharaṃ āsane nisinno mahāthero pañhaṃ pucchati, na kathetabbaṃ. Gāravena pana theraṃ ‘‘uṭṭhahitvā pucchā’’ti vattuṃ na sakkā, tasmā ‘‘passe ṭhitassa bhikkhuno kathessāmī’’ti kathetuṃ vaṭṭati.
第十四，若长老未站起而坐着，假使侍者前来，站着的童子坐于座位上，大长老问问题，不应回答。因尊敬大长老，不能说“请起身再问”，所以应说“待站立的比库答复”。
71. Pacchatogamanasikkhāpadavaṇṇanā71. 在后行走学处注释
Pannarasame sace purato gacchanto pañhaṃ pucchati, tassa taṃ akathetvā ‘‘pacchimassa bhikkhuno kathessāmī’’ti kathetabbaṃ. Saddhiṃ uggahitadhammaṃ pana sajjhāyituṃ, samadhurena vā gacchantassa kathetuṃ vaṭṭati.
第十五，若从前方行来问问题，不回答该问题，改说“待背后比库答复”。对已引起注意的教义，应一同柔和地对路人讲说。
72. Uppathenagamanasikkhāpadavaṇṇanā72. 由岔道行走学处注释
Soḷasame na uppathenāti ettha sace dvepi sakaṭamaggasmiṃ ekekacakkapathena vā uppathena vā samadhuraṃ gacchanti, vaṭṭati.
第十六，不起身。此处若二人皆同车路，单独于一车道或一路上，和悦前行，得以。
73. Ṭhitouccārasikkhāpadavaṇṇanā73. 站立大小便学处注释
Sattarasame ‘‘asañciccā’’ti anāpattiyaṃ sace paṭicchannaṭṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañcicca kato nāma hoti.
第十七，“无有被探知者”为无过失。若隐秘处行走时，突然发声或响声发出，则为无过失。
74. Hariteuccārasikkhāpadavaṇṇanā74. 关于在草木上排便的应学法注释
Aṭṭhārasame yampi jīvamānarukkhassa mūlaṃ pathaviyaṃ dissamānaṃ gacchati, sākhā vā bhūmilaggā gacchati, sabbaṃ haritasaṅkhātameva. Khandhe nisīditvā pana appaharitaṭṭhāne pātetuṃ vaṭṭati. Sace appaharitaṭṭhānaṃ olokentasseva sahasā nikkhamati, gilānaṭṭhāne ṭhito hoti, ‘‘appaharite kato haritaṃ ottharatī’’ti (pāci. 652) idamettha anāpattiyaṃ adhikaṃ. Tattha sacepi appaharitaṃ alabhantena tiṇaṇḍupakaṃ vā palalaṇḍupakaṃ vā ṭhapetvā kato pacchā haritaṃ ottharati, vaṭṭatiyeva. Kheḷena cettha siṅghāṇikāpi saṅgahitā.
第十八，活树根显现于地上，或树枝或根依地而行，皆为青色。若坐于树干，坐于已被啃食处可能跌落。若看到已被啃食处突然发出声音，则为生病之处站立，“被啃食处所为，绿色向上”之理，在此更为重罪。若虽已被啃食但未取得，如盖草丛或草叶覆于上稍后绿色显现，亦算犯戒。业戏谑处亦有狮吼露出。
75. Udakeuccārasikkhāpadavaṇṇanā75. 关于在水中排便的应学法注释
Ekūnavīsatime na udaketi etaṃ paribhogaudakameva sandhāya vuttaṃ, vaccakuṭisamuddādiudakesu pana aparibhogesu anāpatti. Deve vassante samantato udakoghe jāte anudakaṭṭhānaṃ alabhantena udake kātuṃ vaṭṭati, idhāpi ‘‘thale kato udakaṃ ottharatī’’ti (pāci. 654) idaṃ anāpattiyaṃ adhikaṃ, sesaṃ sabbasikkhāpadesu uttānameva.
在第十九年里，所谓水源仅指用于饮用的水，因此给予了限制，而在水池、蓄水池等非饮用水处则无禁忌。在天雨季节，由于四面皆为水域，且未寻得陆地可以取水，因此允许直接用水，正如经文中所说“地上有多少水向上流”这一句，这超过了原有的禁忌，是对所有戒律中最重的一条的提升。
Samuṭṭhānādidīpanatthāya panettha idaṃ pakiṇṇakaṃ – ujjagghikauccāsaddappaṭisaṃyuttāni cattāri, sakabaḷena mukhena byāharaṇaṃ ekaṃ, chamānīcāsananisinnaṭhitapacchatogamanauppathagamanappaṭisaṃyuttāni pañcāti imāni dasa sikkhāpadāni samanubhāsanasamuṭṭhānāni, ekekamettha kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Sūpodanaviññattisikkhāpadaṃ theyyasatthasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Chattapāṇidaṇḍapāṇisatthapāṇiāvudhapāṇipādukāupāhanayānasayanapallatthikaveṭhitaoguṇṭhitanāmakāni ekādasa dhammadesanāsamuṭṭhānāni, kiriyākiriyāni, saññāvimokkhāni, sacittakāni, lokavajjāni, vacīkammāni, akusalacittāni, dukkhavedanāni. Sesāni tepaṇṇāsa paṭhamapārājikasamauṭṭhānādibhedānīti.
这里为说明起源等事，提及了一些杂项：一是连结着大声喧哗喊叫的声音共现的四种，均用口言表达的一个；其次是与挠头、坐立、侧身、前后走动相关的五种；这十种均属戒律的起源事。又有代表修习般若具足的起源事，是作用、知觉解脱、专注心、依世俗规范、身业、语业、不善心、苦感。连同清净意识修习为基础的起源事，也包含了作用、知觉解脱等。还有持伞、杖、武器、脚穿鞋、坐卧睡眠相关的名称，共十一种法说起源，以及行为、知觉解脱、善恶心与苦感。其余皆归于这些三十五种初犯巴拉基咖等处罚事例的类别。
Ekūnavīsatidhammadesanāpaṭisaṃyuttasikkhāpadavaṇṇanā niṭṭhitā. · 十九条与说法相关的应学法注释结束。
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 《渡疑》的巴帝摩卡注释中
Sekhiyavaṇṇanā niṭṭhitā. · 应学法注释结束。
Adhikaraṇasamathavaṇṇanā诤事息灭注释
Adhikaraṇasamathesu sattāti tesaṃ gaṇanaparicchedo. Adhikaraṇāni samenti vūpasamentīti adhikaraṇasamathā. Uddesaṃ āgacchantīti āpattādhikaraṇasaṅkhātāsu ca avasesādhikaraṇattayapaccayāsu ca āpattīsu parisuddhabhāvaṃ pucchanatthaṃ uddisitabbataṃ āgacchanti. Uppannuppannānanti uppannānaṃ uppannānaṃ. Adhikaraṇānanti vivādādhikaraṇaṃ anuvādādhikaraṇaṃ āpattādhikaraṇaṃ kiccādhikaraṇanti imesaṃ catunnaṃ. Samathāya vūpasamāyāti samanatthañceva vūpasamanatthañca sammukhāvinayo dātabbo…pe… tiṇavatthārakoti ime satta samathā dātabbā. Tatrāyaṃ vinicchayo – adhikaraṇesu tāva ‘‘dhammo’’ti vā, ‘‘adhammo’’ti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāya āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā āpattādhikaraṇaṃ, nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.
所说止诤（调解争论）共有七类，名目分类即止诤。止诤指来询问纠纷的案件，包括迟误案件和附加案件中净化案件的发生。所谓“已发生的”“未发生的”，意指已生和未生的案件。止诤包含争执止诤、纠纷止诤、过失止诤、议事止诤四种。止诤即止争，用以同一议题或利害双方间的调解。此七种止诤需依次施行。对此的判定：在争议案件中，供争论双方辩护或反驳的称为争执止诤；因违反戒律、行为异端、生活观异端而起争议者，称为纠纷止诤；律藏中的登记表记载五种、律分中两种及七种过失事，共十四类案件名为过失止诤；对修行团体违法现象等四种行为的惩治称为议事止诤。
Tattha vivādādhikaraṇaṃ (cūḷava. 228) dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca, sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ, tasmiṃyeva vā, aññattha vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati, evaṃ sammamāne ca pana tasmiṃ yā saṅghasammukhatā dhammasammukhatā vinayasammukhatā puggalasammukhatā ayaṃ sammukhāvinayo nāma. Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhībhāvo saṅghasammukhatā, sametabbassa vatthuno bhūtatā dhammasammukhatā, yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā, yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasamane panettha saṅghasammukhatā parihāyati, evaṃ tāva sammukhāvinayeneva sammati.
争执止诤于止诤时，经过双方同意和止诤法令认可，在发生争执的寺院本处或争执者所聚会处，或寺院外围，若由寺院批准的代表或具备地位的人裁断，此即是止诤法令。此时亦发生寺院的和谐共存称为寺院同心；认为应合议者谓之法之同心；修持戒律合一者谓之戒律同心；个人对事分明停止争斗者谓之个人同心。对功用停顿而废止的止诤时，寺院同心不复存在，此时亦只有经止诤法令裁决方才止息争执。
Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti, tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannitvā tena guḷhakavivaṭṭakasakaṇṇajappakesu tīsu salākaggāhesu aññataravasena salākaṃ gāhetvā sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva, yaṃ pana yebhuyyasikakammassa karaṇaṃ. Ayaṃ yebhuyyasikā nāma, evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.
若对争执仍不认可，则裁决者将向寺院内僧众报告“不许可其前往止诤”，寺院随即令其退回。寺院以五法工具迎接该比库，标记以三支棒杖表示身份，假如于集会时展示某一棒杖，则向修律法议论的当众比库给予称赞，使其认可以止诤法令审理争执。此处所说止诤法令乃指经由双方同意和止诤法定裁判的止诤审理程序。
Anuvādādhikaraṇaṃ (cūḷava. 236) catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi, ‘‘ayaṃ nāmettha āpattī’’ti evaṃ vinicchitaṃ vūpasammati, tattha sammukhāvinayalakkhaṇaṃ vuttanayameva. Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti, dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. Yadā ummattako bhikkhu ummādavasena gate assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi codiyamāno ‘‘ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti. Tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti, dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati.
纠纷止诤由四法施行，包括双方同意、止诤法令、正知止诤及不痴止诤，同时含两方的过失惩罚。双方同意下，若听从对方言说，且无指控双方皆宽恕，或若有指控，则判断为止诤有效。譬如，已经断尽烦恼者，一旦有轻微戒违请求其赦免时，寺院即以律藏四法予以赦免，即是双方同意和正知止诤而止争。又如疯狂比库因疯狂行为，被僧众指责，有人求免罪时，寺院以律藏四法施行不痴止诤，令止争生效。惟一旦止诤生效，在不痴止诤下不容再次争论。
Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati, sace chinnamūlo, sayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ kammaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hoti, evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.
当有人因犯戒律重罪或重罪相关过失而被他人责难时，内心怀着恶念、互相攻击之时，此时该恶人将认识到这样的道理：『根基未断绝时，必当正行并得解脱；若根基断绝，安住自灭。』在此念头生起之际，僧团依照第四类戒律的程序，对他所犯的恶行施以惩罚，使该恶人获得当面对治之律教调伏，故此种翻译因缘乃四种止诤秩序而圆满达成。
Āpattādhikaraṇaṃ (cūḷava. 239) tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi, yadā pana ekassa vā bhikkhuno, nissaggiyavaṇṇanāyaṃ vuttanayena saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhatā, sesaṃ vuttanayameva. Puggalassa ca gaṇassa ca desanākāle saṅghasammukhatā parihāyati.
对于犯错者处理的规约，依《中部法》第239章节，需以三种止诤平息，并凭当面律教调伏、认罪承诺以及三项辅助措施而行。若无当面律教调伏，则无法使其平息。比如若某比库因不应保留的物品过失被宣告于僧众中，引发轻罪，则应以当面律教调伏、认罪承诺使事平息。此处所谓当面律教调伏，涵盖宣布者与被宣布者两者的面对面关系，且此后二者之面对面则对个人相承之。对个人与团体宣告时，则以对僧团的面对面为准则而废止余下宣告。
Yā panettha ‘‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno’’ti ca, ‘‘passasī’’ti, ‘‘āma passāmī’’ti ca paṭiññā, tāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma. Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne ‘‘sace mayaṃ imāhi āpattīhi aññamaññaṃ karissāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷatthāya vāḷatthāya saṃvatteyyā’’ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsūpagatā ‘‘na metaṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā niddampi okkamantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihippaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti, evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati.
这里所说的『我，尊者，犯了此类罪行』此种认罪言辞，并伴随着『你看见了吗？』『是的，我看见了』之承诺，即属于认罪担保。对违反僧团品规者请愿宽赦，则为认罪补充担保。而两派比库若都曾行比较严重的不端行为且产生羞耻心后，发誓『若彼此相互犯此罪任一，则该事件必生极严厉惩戒』，当他们依三项辅助措施处理时，即属于犯错规约因缘此法。此中那些因双臂镣铐所限，认为“我无能为力”，不为所动或怠惰懈怠者，纵使一切被固定，将因犯诸恶戒而连带产生更重罪责，故此犯错规约通过三种止诤平息圆满。
Kiccādhikaraṇaṃ (cūḷava. 242) ekena samathena sammati sammukhāvinayeneva. Iti imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti, tena vuttaṃ ‘‘uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako’’ti. Ayamettha vinicchayanayo, vitthāro pana samathakkhandhake āgatoyeva, vinicchayopissa samantapāsādikāyaṃ vutto.
关于任务或工作处理规约（见《中部法》第242节），以单项止诤得以平息，仅凭当面律教调伏即可。因此，这四种处理规约根据相应的七种止诤之法而得以圆满，为此有言：『针对已生及未生的处理规约，应以止诤的对治、调伏、当面律教调伏以及三项辅助措施予以施行……』此为分析总结，其详述见止诤集（Samathakkhandhaka）章节中，对该总结予以肯定。
Tatthāyasmante pucchāmi, kaccittha parisuddhāti tesu sattasu adhikaraṇasamathesu kaccittha parisuddhā, natthi vo kiñci samathehi vūpasametabbanti pucchāmi, etena sabbāpattīhi parisuddhabhāvo pucchito hoti.
对此，尊者请教说：在七种处理规约的止诤中，是否有清净之处？是否没有任何止诤手段可以使其平息？这是问询其所有处理规约皆为清净之性质。
Uddiṭṭhaṃ kho āyasmanto nidānantiādi nigamanavacanaṃ. Tattha ettakanti ettakaṃ sikkhāpadaṃ. Suttāgatanti sutte pātimokkhe āgataṃ. Suttapariyāpannanti tattheva antogadhaṃ. Anvaddhamāsaṃ uddesaṃ āgacchatīti addhamāse addhamāse uposathavasena uddisitabbataṃ āgacchati. Samaggehīti kāyasāmaggivasena samaggehi. Sammodamānehīti cittasāmaggivasena ekajjhāsayatāya suṭṭhu modamānehi. Avivadamānehīti aṭṭhārasasu vivādavatthūsu aññataravasenāpi avivadamānehi. Sikkhitabbanti taṃ taṃ sikkhāpadaṃ avītikkamantehi adhisīlasikkhā sampādetabbā. Antarantarā pana yaṃ na vuttaṃ, taṃ sabbaṃ purime purime sikkhāpade vuttattā ceva uttānatthattā cāti.
尊者们，以上所说为论及因果等结束语句。其中『如此』代表如此之修戒条文。『经藏来临』意即戒律经及巴帝摩卡（戒律规约）而来。『经藏终止』则指戒律经内部之结尾。因上半月、下半月借伍波萨他之节期而表述应如是讲解。『合掌』谓身心合一，『欢喜』谓心意相应俱足而真切欢喜，『不争』谓于十八种争执事中，不起争执，或虽有争执亦心无异议。『应修』者，依戒律条文持守，断不犯戒，成就道德戒学。至于未曾言及者，皆以前次戒律文所述，且得以章显，意为对先前戒律文内容有所提升，至此为止。
Adhikaraṇasamathavaṇṇanā niṭṭhitā. · 止诤注释终了。
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 《度疑》的巴帝摩卡注释。
Bhikkhupātimokkhavaṇṇanā niṭṭhitā. · 比库巴帝摩卡注释终了。
Namo tassa bhagavato arahato sammasambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者。