Saṅghādisesakaṇḍo · 桑喀地谢萨篇
Saṅghādisesakaṇḍo桑喀地谢萨篇
1. Ussayavādikāsikkhāpadavaṇṇanā一、依止诤学处解释
Saṅghādisesesu paṭhame ussayavādikāti mānussayavasena kodhussayavasena aḍḍakaraṇatthāya vinicchayamahāmattānaṃ santike vivadamānā. Gahapatinā vātiādīhi ṭhapetvā pañca sahadhammike avasesā gahaṭṭhapabbajitā saṅgahitā. Ayaṃ bhikkhunī paṭhamāpattikanti ādimhi paṭhamaṃ āpatti etassāti paṭhamāpattiko, vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Āpannāti aḍḍapariyosāne āpannā. Bhikkhuniṃ saṅghato nissāretīti nissāraṇīyo, taṃ nissāraṇīyaṃ. Saṅghādisesanti evaṃnāmakaṃ.
关于违反僧团法则（萨绮地谢萨）中的第一条，谓因以人身之习气、怒气，争讼相加，意欲造成纷争，于重要比库长老等聚集处发生口角争执。由屋主及其家属安置，五众同修，其余都从家住出家者亦聚集在一起。这称为女比库首次犯戒，是最初的一种过失，谓初犯以后应即改正，方为首次犯戒的意义。『犯』者，谓争讼终结时发生。若女比库被僧团开除，此则为开除应行之事。此类犯戒即称『僧团法违』。
Sāvatthiyaṃ thullanandaṃ ārabbha ussayavādikavatthusmiṃ paññattaṃ, sāṇattikaṃ, ‘‘aḍḍaṃ karissāmī’’ti yaṃkiñci dutiyikaṃ vā sakkhiṃ vā sahāyaṃ vā pariyesantiyā pariyesane dukkaṭaṃ, yattha ṭhitāya ‘‘aḍḍaṃ kātuṃ gacchāmī’’ti cittaṃ uppajjati, tato paṭṭhāya gacchantiyā pade pade dukkaṭaṃ, yatthakatthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā attano kathaṃ ārocentiyā dukkaṭaṃ. Itarena attano kathāya ārocitāya bhikkhuniyā thullaccayaṃ, paṭhamaṃ itarena pacchā bhikkhuniyā ārocanepi eseva nayo. Sace pana bhikkhunī taṃ vadati ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, so attano vā kathaṃ paṭhamaṃ ārocetu, tassā vā, paṭhamārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ, tena evaṃ vuttāya bhikkhuniyā ārocanepi eseva nayo. Sace pana bhikkhunī aññena kathāpeti, tatrāpi eseva nayo. Yathā vā tathā vā hi ārociyamāne paṭhamārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Ubhinnaṃ pana kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso.
以沙瓦提的图拉南达为例，谈及违反僧团法则中因争讼所致之固定犯戒，名为“会诉犯”。凡第二犯或见证人或同伴等追查争事，心起“要争执”的念头，即派生心意，频频适逢场所发生纷争；即便有比库见此场面，也当察觉自己言谈或给他人如何评说等均为过失。若他人起言评说，即为破坏僧团和合，首次言说即犯过失，后续言说亦同。若女比库反问“为何只责我”，则其辩解不可被接受，各自言说后，即双方言语相激，本属僧团法违。此乃因言争而破坏僧团规矩之犯戒类型。
Yā pana paccatthikamanussehi dūtaṃ vā pahiṇitvā, sayaṃ vā āgantvā ‘‘ehi, ayye’’ti ākaḍḍhiyamānā gacchati, yā vā upassaye aññehi kataṃ anācāraṃ anodissa ācikkhantī rakkhaṃ yācati, yāya ca kiñci avuttā vohārikā aññato sutvā sayameva aḍḍaṃ pariyosāpenti, tassā, ummattikādīnañca anāpatti. Aññehi anākaḍḍhitāya aḍḍakaraṇaṃ, aḍḍapariyosānanti imānettha dve aṅgāni. Samuṭṭhānādīni paṭhamakathinasadisāni, idaṃ pana kiriyamevāti.
如果有女比库派遣或亲自来访，含怒呼唤“到此来”，或至他方处所示现不净行为，要求护持。若有未被召唤的女比库，听闻他人争执，亲自结束纷争，其亦无过失。此处所言之争执有二方面：一为事端起始，一为事端激化，此均属争讼犯戒。
Ussayavādikāsikkhāpadavaṇṇanā niṭṭhitā. · 依止诤学处解释完毕。
2. Corivuṭṭhāpikāsikkhāpadavaṇṇanā二、盗贼令起学处解释
Dutiye yāya pañcamāsagghanakato paṭṭhāya yaṃkiñci parasantakaṃ avaharitaṃ, ayaṃ corī nāma, taṃ coriṃ. Vajjhaṃ viditanti tena kammena ‘‘vadhārahā aya’’nti evaṃ viditaṃ. Anapaloketvāti anāpucchā. Gaṇanti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti ‘‘tumheva ettha anusāsathā’’ti, tattha tattha teyeva issarā honti, tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā apaloketvāpi bhikkhunisaṅgho apaloketabbova. Aññatra kappāti titthiyesu vā aññabhikkhunīsu vā pabbajitapubbā kappā nāma, taṃ ṭhapetvā aññaṃ upasampādentiyā gaṇaācarinī pattacīvarapariyesanesu sīmāsammutiyā ñattiyā ca dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne saṅghādiseso.
若在第二种类型中，犯盗行为持续了五个月以上，则名为窃盗罪（盗窃犯戒），亦称此违法盗窃罪。由此行为知，犯此罪者被称为“杀业犯（杀命者）”，已众所周知。对此不求审问，即视为不清者。『共计』指由玛拉族佣兵等组成的小队，『部众』谓法军，『侍卫』谓护法侍卫队。各地王宫、部众及村镇皆各有所辖领，统治者明确对其管辖地及部众宣示“你们就是这里的领主”，故谓其为领主。领主若未明察僧众，僧众亦应自行明察。除了短暂离去者，在踰越俗家入教时犯了轻罪，之后又犯其他罪（如法制违反、佩带殊胜衣物、范围超出许可、语言罪等），即属于两种行为引发的大过失（僧团法违）。
Sāvatthiyaṃ thullanandaṃ ārabbha coriṃ vuṭṭhāpanavatthusmiṃ paññattaṃ, coriyā vematikāya dukkaṭaṃ, tathā acoriyā corisaññāya ceva vematikāya ca. Acorisaññāya, ajānantiyā, apaloketvā vuṭṭhāpentiyā, kappaṃ vuṭṭhāpentiyā, ummattikādīnañca anāpatti. Coritā, corisaññitā, aññatra anuññātakāraṇā vuṭṭhāpananti, imānettha tīṇi aṅgāni. Corivuṭṭhāpanasamuṭṭhānaṃ, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
以沙瓦提图拉南达为例，论述盗窃犯戒相关之恶行集，称为盗贼常造恶业。对于不盗窃者，即便仅具盗贼的名声和恶名，若无知自承、未察觉仍以盗贼之名行事，故此行为性质亦不正。盗窃及盗贼名号、相关行为及心念、恶行、语病、心意、烦恼等乃三重因素。盗窃行为之聚合为不善行为的合计，即分为起因、行为与知识清晰，及心识断灭、心境清净等部分。
Corivuṭṭhāpikāsikkhāpadavaṇṇanā niṭṭhitā. · 盗贼令起学处解释完毕。
3. Ekagāmantaragamanasikkhāpadavaṇṇanā三、一村间行学处解释
Tatiye gāmantarantiādīsu sakagāmato tāva nikkhamantiyā anāpatti, nikkhamitvā pana aññaṃ gāmaṃ gacchantiyā pade pade dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkante thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso, tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vaticchiddena vā bhikkhunivihārabhūmiṃyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiyā paviṭṭhā nāma hoti, tasmā vaṭṭati. Bahigāme ṭhatvā yaṃkiñci sakagāmaṃ vā paragāmaṃ vā akappiyabhūmiṃ padasā pavisantiyā āpattīti ayamettha saṅkhepo.
第三种情形，谓六月往回故乡居住无过失。若迁徙往另一乡村地，频频动作导致争讼，或以一脚踏越他村地界、或有所涉及，属严重过失。若第二次再侵越地界，称为僧团法违。其后若迁回原居地，亦同样。若因切断入口、阻止进出，影响僧众出入修行，该处则属不净境界，因此不可进入，此为雾滞阻碍。若长期处于外乡，入侵住所边界或他乡不净境界，即犯戒，此为概略解释。
Nadipāragamane vuttalakkhaṇāya nadiyā dutiyikaṃ vinā paratīraṃ gacchantiyā vā antarānadiyaṃ dutiyikāya saddhiṃ bhaṇḍitvā puna orimatīrameva paccuttarantiyā vā paṭhamapādaṃ uddharitvā tīre ṭhapitakkhaṇe thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Iddhisetuyānanāvāhi pana paratīraṃ otarituṃ, nahānādikāraṇena ca otiṇṇāya orimatīraṃ padasāpi paccuttarituṃ vaṭṭati.
关于渡河而去时所犯的条律违犯，有一例是比库出于第二类的定义河流，越过彼岸，或穿越其中的分支河流，与他人共同行，打破相应的归属。又或者仅越过先前的河岸，落脚后即放下脚，从而犯下土拉查耶违犯。再者，提举第二步脚时则犯有僧团别过罪。至于乘坐神通桥渡河，则因沐浴等原因，虽踏上彼岸，也可以随时返回先前河岸。
Rattivippavāse ‘‘purearuṇeyeva dutiyikāya hatthapāsaṃ okkamissāmī’’ti ābhogaṃ vinā ekagabbhepi dutiyikāya hatthapāsātikkame ṭhatvā aruṇaṃ uṭṭhāpentiyā āpatti.
夜间迁移时，“在初晨之前越过第二类的河流手环”这一规定中，若无越界之故而单独越过第二类河流的手环，则为违规。
Ekā vā gaṇamhāti ettha pana ekā bhikkhunīpi gaṇoyeva. Ohīyeyyāti avahīyeyya, dassanūpacāraṃ vā savanūpacāraṃ vā vijaheyyāti attho. Tasmā indakhīlātikkamato paṭṭhāya bahigāme rukkhathambhasāṇipākārādiantaritabhāvenāpi dutiyikāya dassanūpacāre vijahite sacepi savanūpacāro atthi, āpattiyeva. Ajjhokāse pana dūrepi dassanūpacāro hoti, tattha maggamūḷhasaddena viya dhammassavanārocanasaddena viya ca ‘ayye’ti saddāyantiyā saddassavanātikkame āpattiyeva. Sace pana maggaṃ gacchantī ohīyitvā ‘‘idāni pāpuṇissāmī’’ti saussāhā anubandhati, vaṭṭati.
有谓“独一群人”此处亦指唯一的比库尼。所谓应当“降伏”“调伏”，意即约束视见礼敬与听闻礼敬。故若越过已标记的土地界线后，在村外因树枝、石头等阻挡所引起的视见礼敬破坏，若此时亦存在听闻礼敬，则依然为违犯。若远距离处仍有视见礼敬，则因路径发出声响或发言如“尊者”之称而致听闻声浪的超越，亦属违犯。若行进中降伏视见礼敬而自言“现在即可到达”，则属放逸行为。
Sāvatthiyaṃ aññataraṃ bhikkhuniṃ ārabbha gāmantaragamanavatthusmiṃ paññattaṃ, ‘‘ekā vā nadipāra’’ntiādikā ettha tividhā anupaññatti, pure aruṇe sakagāmato nikkhamitvā aruṇuggamanakāle gāmantarapariyāpannaṃ nadipāraṃ okkamanantiyā pana catassopi āpattiyo ekakkhaṇeyeva honti. Vuttampi cetaṃ –
在舍卫城内，有一名比库尼在乡村往返的情形中，适用“三未尽足”的未尽足中属渡河条律。过去曾有记录，在阿鲁纳河，从同乡出发，在阿鲁纳河的渡口过河时，围绕村镇游走而越河，即使犯了四种违犯，但均只在一个时点产生。其论述如下：
‘‘Sikkhāpadā buddhavarena vaṇṇitā;
“戒律被佛法所赞述；
Saṅghādisesā caturo bhaveyyuṃ;
应有四种僧团别过罪。”
Āpajjeyya ekapayogena sabbā;
应当以一次使用为界，全体皆然；
Pañhā mesā kusalehi cintitā’’ti. (pari. 479);
所思所问皆虑于善法。”（巴利注释书第479页）
Etenupāyena tiṇṇaṃ, dvinnañca ekatobhāvo veditabbo. Dutiyikāya pana pakkantāya vā vibbhantāya vā kālaṅkatāya vā pakkhasaṅkantāya vā āpadāsu vā gāmantaragamanādīni karontiyā ummattikādīnañca anāpatti. Antarāyena ekatobhāvo, gāmantaragamanādīsu aññataratāpajjanaṃ, āpadāya abhāvoti imānettha tīṇi aṅgāni. Samuṭṭhānādīni paṭhamapārājikasadisāni, idaṃ pana paṇṇattivajjaṃ, ticittaṃ, tivedananti.
依此方法，应当分辨三种和两种的一致存在。至于第二种，因离去、分裂、玷污、飞离、灾难，或因乡间迁徙等行为，而有疯狂等不净行为者，不算犯戒。所谓障碍的一致，指在乡间迁徙时特殊耻辱、灾难的缺失。这里的三种，第一为同起等同大罪，属首罪范畴；这一类罪犯，涉及讥毁、剧痛。
Ekagāmantaragamanasikkhāpadavaṇṇanā niṭṭhitā. · 独自前往村间学处注释已结束。
4. Ukkhittakaosāraṇasikkhāpadavaṇṇanā四、恢复被举罪者学处注释
Catutthe ukkhittanti āpattiyā adassanādīsu ukkhittaṃ. Anaññāya gaṇassachandanti tasseva kārakasaṅghassa chandaṃ ajānitvā. Osāreyyāti osāraṇakammaṃ kareyya. Tassā evaṃ karontiyā, gaṇapariyesane sīmāsammutiyā ñattiyā ca dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne saṅghādiseso.
第四种称为公开犯戒，即于对方不在场等行为中公开犯戒。无知则生群体共愿，未识此愿即为缘由。所谓棄离，是指应当放弃不正当行为。持此作意，于团体巡查、边界同意及规约中，不善之事因言辞二种重恶之因缘累积罪责，犯戒后有僧团分裂。
Sāvatthiyaṃ thullanandaṃ ārabbha evaṃ osāraṇavatthusmiṃ paññattaṃ, tikasaṅghādisesaṃ, adhammakamme tikadukkaṭaṃ, kārakasaṅghaṃ vā āpucchitvā, gaṇassa vā chandaṃ jānitvā, vatte vā vattantiṃ, asante kārakasaṅghe osārentiyā, ummattikādīnañca anāpatti. Dhammakammena ukkhittatā, aññatra anuññātakāraṇā osāraṇanti imānettha dve aṅgāni. Samuṭṭhānādīni saṅghabhedasikkhāpade vuttanayāneva, idaṃ pana kiriyākiriyanti.
于沙瓦提诳语事件中，始于对土地争执，在此弃离事由明言，是三重僧团分裂罪，三重恶法，询问相关协会，知晓群体意愿，行为或言语发生时，若无和协之协会即丧弃离，不净行为中有疯狂等不犯戒。因法行为弃离，除非许可原因则为弃离，此处有两种因素。诸犯戒罪章中规则一致，此即作意与非作意之分。
Ukkhittakaosāraṇasikkhāpadavaṇṇanā niṭṭhitā. · 恢复被举罪者学处注释已结束。
5. Bhojanappaṭiggahaṇapaṭhamasikkhāpadavaṇṇanā五、接受食物第一学处注释
Pañcame avassutāti chandarāgena tintā. Avassutassāti tādisasseva. Khādeyya vā bhuñjeyya vāti ettha paṭiggahaṇe thullaccayaṃ, ajjhohāre ajjhohāre saṅghādiseso.
第五种称为嗔恚性嫌恶误犯。所谓嗔恚性，即如前所述。其间涉食与饮用，属于此期间的重恶因缘，是抛弃、放弃，会致僧团分裂。
Sāvatthiyaṃ sundarīnandaṃ ārabbha avassutāya avassutassa hatthato āmisappaṭiggahaṇavatthusmiṃ paññattaṃ, ekatoavassute paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre thullaccayaṃ, yakkhapetapaṇḍakatiracchānagatamanussaviggahānaṃ hatthato ubhatoavassutepi sati eseva nayo. Tattha pana ekatoavassute sati dukkaṭaṃ, sabbattha udakadantaponaggahaṇepi paribhogepi dukkaṭameva. Ubhosu anavassutesu, ‘‘anavassuto’’ti vā ñatvā gaṇhantiyā, ummattikādīnañca anāpatti. Udakadantaponato aññaṃ ajjhoharaṇīyaṃ, ubhatoavassutatā, sahatthā gahaṇaṃ, ajjhoharaṇanti imānettha cattāri aṅgāni. Samuṭṭhānādīni paṭhamapārājikasadisānīti.
于沙瓦提起始针对美乐那比库女，针对不净法中所限于以手执取食物，初一夹持则为罪恶，冲撞时冲撞之罪，轻慢造缠，鬼神依附，非人之过失，皆以手左右俱有时两方执取概念相续。其间单一执取则为罪，且在水牙牙签等诸物使用及食用俱为罪恶。无执仁处者者则不知为无执，被执者不受过失。水牙他如另有可冲撞处，双边执取，合手持，冲撞即包括此四种行为。此等行为皆属首重巴拉基戒。
Bhojanappaṭiggahaṇapaṭhamasikkhāpadavaṇṇanā niṭṭhitā. · 接受食物第一学处注释已结束。
6. Bhojanappaṭiggahaṇadutiyasikkhāpadavaṇṇanā六、接受食物第二学处注释
Chaṭṭhe yato tvanti yasmā tvaṃ. Iṅghāti uyyojanatthe nipāto. Ayampīti yā evaṃ uyyojeti, sā evaṃ uyyojanena ca tena vacanena itarissā paṭiggahaṇena ca dukkaṭāni, ajjhohāragaṇanāya thullaccayāni ca āpajjitvā bhojanapariyosāne saṅghādisesaṃ āpajjati.
至第六条时因缘是：你因冲撞施用牙簪而被发觉。所谓此事，就是以此方式冲撞及以言语命令，并因他人执取时冲撞，在食事结束时因此得罪桑迦地谢萨戒。
Sāvatthiyaṃ aññataraṃ bhikkhuniṃ ārabbha evaṃ uyyojanavatthusmiṃ paññattaṃ, sāṇattikameva, purisassa vā yakkhādīnaṃ vā hatthato udakadantaponappaṭiggahaṇuyyojane ca tesaṃ paribhoge ca dukkaṭaṃ, esa nayo yakkhādīnaṃ hatthato avasesaggahaṇatthaṃ uyyojane, tesaṃ gahaṇe, ajjhohāre ca. Bhojanapariyosāne pana thullaccayaṃ. ‘‘Anavassuto’’ti ñatvā vā, ‘‘kupitā na paṭiggaṇhatī’’ti vā, ‘‘kulānuddayatāya na paṭiggaṇhatī’’ti vā uyyojentiyā, ummattikādīnañca anāpatti. Manussapurisatā, aññatra anuññātakāraṇā, ‘‘khādanīyaṃ bhojanīyaṃ gahetvā bhuñjā’’ti uyyojanā, tena vacanena gahetvā itarissā bhojanapariyosānanti imānettha tīṇi aṅgāni. Samuṭṭhānādīni adinnādānasadisānīti.
在沙瓦提起始，有一比库女针对前述冲撞行为中，显著表现，仅在以手直接执持水牙等物及其所使用而犯恶，谓之鬼神依附时以手执取及冲撞。食事结束时产生轻慢造缠。若知为无执或因怒恼不接受执持，或为家族利益不承执持而抵抗冲撞，仍不受过失。仅以人众身份，除非有特殊授权，意为“取副食主食以食用”即此三法为冲撞之内容。此等行为归入盗法巴吉帝亚，属首重巴拉基戒。
Bhojanappaṭiggahaṇadutiyasikkhāpadavaṇṇanā niṭṭhitā. · 受取食物第二学处注释已毕。
7-8-9. Sañcarittādisikkhāpadavaṇṇanā七至九、说媒等学处注释
Sattamaaṭṭhamanavamasikkhāpadānaṃ sañcarittādittaye vuttanayeneva vinicchayo veditabbo.
第七、第八、第九戒学处之行为起始，应依现有所说之断结断定。
Sañcarittādisikkhāpadavaṇṇanā niṭṭhitā. · 说媒等学处注释已毕。
10. Sikkhaṃpaccācikkhaṇasikkhāpadavaṇṇanā十、舍弃学处之学处注释
Dasame kiṃnumāva samaṇiyoti kiṃnu imā eva samaṇiyo. Tāsāhanti tāsaṃ ahaṃ. Yāvatatiyakapadattho bhikkhupātimokkhavaṇṇanāyaṃ (kaṅkhā. aṭṭha. nigamanavaṇṇanā), avasesavinicchayo ca tattheva saṅghabhedasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo, idaṃ pana sāvatthiyaṃ caṇḍakāḷibhikkhuniṃ (pāci. 709) ārabbha ‘‘buddhaṃ paccācikkhāmī’’tiādivacanavatthusmiṃ paññattaṃ, evaṃ vacanameva cettha catūsu aṅgesu paṭhamaṃ aṅganti ayaṃ viseso, sesaṃ tādisamevāti.
第十条称为“什么事是沙门”，实际上即是此沙门。此事我等若讲论。至于佛教律藏中哀叹条款、出家规则描述及戒条分类断结，也应依同样讲法应知。此处针对沙瓦提残暴女沙门起始“敬礼佛陀”等语句涵盖所约内容，此言语即此首要部分，余者同理。
Sikkhaṃpaccācikkhaṇasikkhāpadavaṇṇanā niṭṭhitā. · 舍弃学处之学处注释已毕。
11. Adhikaraṇakupitasikkhāpadavaṇṇanā十一、因诤事而忿怒学处注释
Ekādasame kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Paccākatāti parājitā. Idampi sāvatthiyaṃ caṇḍakāḷiṃ ārabbha ‘‘chandagāminiyo ca bhikkhuniyo’’tiādivacanavatthusmiṃ paññattaṃ, sesaṃ dasame vuttanayeneva veditabbanti.
第十一条所谓特定事件指四事中之一种有详细规定。被判有罪为“被破戒者”。此亦在沙瓦提残暴女沙门起始“欲行者比库女”等语语句内所限，依第十条所述例说中亦应明知。
Adhikaraṇakupitasikkhāpadavaṇṇanā niṭṭhitā. · 因诤事而忿怒学处的注释完毕。
12. Pāpasamācārapaṭhamasikkhāpadavaṇṇanā十二、恶行第一学处的注释
Dvādasame saṃsaṭṭhāti pabbajitānaṃ ananulomena gihīnaṃ koṭṭanapacanasāsanaharaṇādinā kāyikavācasikena missībhūtā. Pāpo kāyikavācasiko ācāro etāsanti pāpācārā. Pāpo kittisaddo etāsanti pāpasaddā. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Bhikkhunisaṅghassa vihesikāti aññamaññissā kamme kariyamāne paṭikkosanena vihesikā. Vajjappaṭicchādikāti khuddānukhuddakassa vajjassa paṭicchādikā.
第十二条中说，出家人因不顺从在家人，对群聚、破坏戒律等犯下身语业故而生不善业。所谓恶的身语行为，即是恶行。所谓恶的名声，即是恶名。所谓恶的业因，即是恶业因。谓比库尼僧团中相互敌对，因彼此行为相拒，称为敌对。所谓戒罪伏藏等，是指频繁的小罪的戒罪伏藏。
Sāvatthiyaṃ sambahulā bhikkhuniyo ārabbha saṃsaṭṭhavihāravatthusmiṃ paññattaṃ, sesametthāpi dasame vuttanayeneva veditabbaṃ, samanubhāsanakammakāle pana dvetisso ekato samanubhāsitabbāti.
在舍卫城多比库尼出家，遂开始围绕修行场所而住，这依第十条所述亦应如此知晓。行团体共修时，宜二三人同住一处。
Pāpasamācārapaṭhamasikkhāpadavaṇṇanā niṭṭhitā. · 恶行第一学处的注释完毕。
13. Pāpasamācāradutiyasikkhāpadavaṇṇanā十三、恶行第二学处的注释
Terasame evaṃ vadeyyāti tā samanubhaṭṭhā bhikkhuniyo evaṃ vadeyya. Evācārāti evaṃācārā, yādiso tumhākaṃ ācāro, tādiso ācāroti attho, esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti ‘‘kiṃ imā karissantī’’ti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya, kodhenāti attho. Vebhassiyāti balavantassa bhāvena, attano balappakāsanena samutrāsenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena, sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti nānā hotha, ananulomikaṃ kāyikavācasikasaṃsaggaṃ pajahathāti attho.
关于第十三条，谓这样应说：彼诸同住比库尼应当如此言语。所谓行为，即是你们的行为，含义为行为即是如此，在各处皆可此理。所谓侮辱，即轻视而以懂知之。谓讥讽意，即用言辞讥讽以识别之。所谓憾恚，即无法忍耐之意。谓恃势欺人，即以自身力量显示而恫吓之意。谓缺乏能力，即以你能力薄弱为意涵。总体而言，即是轻视加讥讽相结合的意义。谓远离，即应远离种种，相违的身语接触。
Sāvatthiyaṃ thullanandaṃ ārabbha ‘‘saṃsaṭṭhāva, ayye, tumhe viharatha, mā tumhe nānā viharitthā’’ti uyyojanavatthusmiṃ paññattaṃ, sesametthāpi dasame vuttanayeneva veditabbanti.
在舍卫城针对昏沉条款，曾说：「诸比库尼应当同住，勿使你们各自分散。」此事在同第十条所述一般亦当明了。
Pāpasamācāradutiyasikkhāpadavaṇṇanā niṭṭhitā. · 恶行第二学处的注释完毕。
14. Saṅghabhedakādisikkhāpadavaṇṇanā十四、破僧等学处的注释
Saṅghabhedādīsu catūsu vuttanayeneva vinicchayo veditabbo. Kevalañhi bhikkhunī saṅghaṃ na bhindati, bhedāya pana parakkamati ceva anuvattati ca. Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti bhikkhū ārabbha paññattā sādhāraṇā satta, asādhāraṇā dasāti evaṃ sattarasa. Ubhatosaṅghe pakkhamānattaṃ caritabbanti bhikkhuniyā hi āpattiṃ chādentiyāpi parivāso nāma natthi, chādanapaccayāpi na dukkaṭaṃ āpajjati, tasmā chādetvāpi achādetvāpi ekaṃ pakkhamānattameva caritabbaṃ. Taṃ bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā, sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggaṃ gaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti, ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā, tāsaṃ tāsaṃ vasena bhikkhupātimokkhavaṇṇanāyaṃ vuttavatthugottanāmaāpattibhedesu yaṃ yaṃ icchati, taṃ taṃ ādāya yojanā kātabbā.
关于僧团分裂诸条，亦该如所述审察。仅有一件，便不能令比库尼僧团分断，但分裂时，则会有超越与追随两种行为。解说称，七种普通罪与十种不普通罪分多在此七种。两方僧团之间应分别组合生活，比库尼虽生过错，但若为撤销过错而作规避居住，则称作别住。因用别住并无罪恶，故无论用别住或非别住，皆应仅作一方别住。比库尼应依自身戒律界限，在修行处或别处，必须完整分隔，聚集数众而妥善围隔。如发生一罪，则视居处一处；若二罪、三罪或多罪，且为同一或不同类型，则应依各罪类别，以相应场所存放并特别组合。
Tatridaṃ paṭhamāpattivasena mukhamattanidassanaṃ – tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassavacanīyo ‘‘ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sāhaṃ, ayye, saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yācāmī’’ti, evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –
此处论第一种罪作面前表达，即犯罪比库尼必须亲至比库尼僧团，单独请求上衣，向德高比库尼足部顶礼而坐，于席上双手合掌，说言：「尊者，我犯一罪，愿以此罪请求僧团宽赦。愿尊者，因这单罪赦我一方别住。」这样三次恳求后，比库尼会对其罪业消除，僧团则知晓。
‘‘Suṇātu me, ayye, saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sā saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā ussayavādāya pakkhamānattaṃ dadeyya, esā ñatti.
“请听我说，尊者，僧团中这名女性比库尼犯一戒的过失，这是一种谴责之言。她以此过失请求僧团给予较轻的谴责处罚。如果僧团中批准，则对该女性比库尼过失的谴责处罚得以成立，这即为戒律中的‘众体’（共业）。”
‘‘Suṇātu me, ayye, saṅgho, ayaṃ itthannāmā bhikkhunī…pe… dutiyampi…pe… tatiyampi etamatthaṃ vadāmi, suṇātu me, ayye, saṅgho…pe… sā bhāseyya. Dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā ussayavādāya pakkhamānattaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
“请听我说，尊者，僧团中这名女性比库尼……我再说一遍……第三次如此叙说，请听我说，尊者，僧团中这女性比库尼因一过失请求谴责处罚。僧团宽恕了她，因此我依此持守此法。”
Kammavācāpariyosāne ‘‘vattaṃ samādiyāmi, mānattaṃ samādiyāmī’’ti samādiyitvā saṅghassa ārocetvā nikkhittavattena tāva vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike ‘‘vattaṃ nikkhipāmi, mānattaṃ nikkhipāmī’’ti nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ, nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati, tato purearuṇeyeva catūhi bhikkhunīhi taṃ bhikkhuniṃ gahetvā gāmūpacārato ca bhikkhūnaṃ vihārūpacārato ca dve leḍḍupāte atikkamitvā mahāmaggā okkamma gumbavatiādīhi paṭicchanne okāse nisīditabbaṃ. Catūhi bhikkhūhipi tattha gantabbaṃ, gantvā bhikkhunīnaṃ avidūre visuṃ nisīditabbaṃ. Atha tāya bhikkhuniyā vuttanayeneva vattaṃ samādiyitvā bhikkhunisaṅghassa tāva evaṃ ārocetabbaṃ –
在诵读律语结束后，应宣说“我接受此行为，应当接受谴责”，并将此告知僧团。此时，若欲静处，应当立刻将此纠正行为公开于僧团内部，针对出现偏差的女性比库尼，或由第一位女性比库尼或第二位女性比库尼于场合当下宣说“我放弃此行为，我接受谴责。”若是其他外来的访客发现此事，同样应告知，且声明已纠正并保持在其前方指定地点停留。随后，在明亮时刻，持有四位女性比库尼护持者应接引该女性比库尼于村庄外行走，越过两条泥泞沟渠，绕过主要道路，避开所有建筑，正坐于空旷处。同样地，四位男性比库亦应前去，到达女性比库尼不远处，安坐片刻。接着该女性比库尼应照实叙述其行为并确认已接受此行为，向女性僧团宣布此事。”
‘‘Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sāhaṃ saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yāciṃ, tassā me saṅgho ekissā āpattiyā ussayavādāya pakkhamānattaṃ adāsi, sāhaṃ mānattaṃ carāmi, vedayāmahaṃ, ayye, ‘vedayatī’ti maṃ saṅgho dhāretū’’ti.
“我，尊者，因犯一过失，遭受谴责，我因此请僧团予以此一过失的谴责处罚。僧团已给予我一过失的谴责处罚，我依此过失行事，希望僧团视我为‘知过者’。”
Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ ‘‘ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ…pe… vedayāmahaṃ, ayyā, ‘vedayatī’ti maṃ saṅgho dhāretū’’ti. Ārocetvā bhikkhunisaṅghasseva santike nisīditabbaṃ, tato paṭṭhāya bhikkhūsu vā, dutiyikaṃ ṭhapetvā bhikkhunīsu vā pakkantāsupi ubhatosaṅghe mānattaṃ ciṇṇameva hoti. Yāva aruṇaṃ na uṭṭhahati, tāva yaṃ paṭhamaṃ passati bhikkhuṃ vā bhikkhuniṃ vā, tassā ārocetabbaṃ. Uṭṭhite aruṇe vattaṃ nikkhipitvā upassayaṃ gantabbaṃ, evaṃ pañcadasa aruṇā gahetabbā.
随后前往男性僧团，向尊者们报告“我，尊者，犯一过失……我认为我是知过者，请僧团视我为知过者”。报告后应坐于女性僧团面前。之后于男性比库中或在第二次宣布时，于场合边缘位置保持静默，二者之间维护谴责。直到黎明未起时，见到首位男性或女性比库，即应报告。黎明升起时，放下谴责，赴前往戒净处修道院，持续十五个黎明。”
Anikkhittavattāya pana āgantukesu asati catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetvā, āgantukesu sati sabbesampi āgantukānaṃ ārocentiyā pañcadasa divasāni pārivāsikakkhandhake (cūḷava. 75 ādayo) vuttanayeneva sammā vattitabbanti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (cūḷava. aṭṭha. 75 ādayo) vutto, ciṇṇamānattāya bhikkhuniyāti yadā evaṃ ciṇṇamānattā bhikkhunī hoti, athassā yattha siyā vīsatigaṇo bhikkhunisaṅghoti vuttanayeneva abbhānakammaṃ kātabbaṃ, sesaṃ uttānamevāti.
访客未提出出离意愿时，应向这四位男性与女性比库及天人报告。若访客在场，所有访客均可报告。根据场合，必须如律仪《小律藏》75节所述，圆满持守，并真实执行。简单说，此规矩于《小律藏》〈八章·第七十五节〉中详细阐述。女性比库尼犯谴责后，若人数达到二百，依律应办完毕后举行扩大众体共修仪式，其余就此结束。
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 在《度疑》的巴帝摩卡注释中
Bhikkhunipātimokkhe · 比库尼巴帝摩卡中
Saṅghādisesavaṇṇanā niṭṭhitā. · 桑喀地谢萨注释完毕。