Nidānavaṇṇanā · 因缘解释
Nidānavaṇṇanā因缘解释
Tattha pātimokkhanti paatimokkhaṃ atipamokkhaṃ atiseṭṭhaṃ atiuttamanti attho. Iti iminā vacanatthena ekavidhampi sīlaganthabhedato duvidhaṃ hoti. Tathā hi ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (ma. ni. 1.69; 3.75; vibha. 508) ca ‘‘ādimetaṃ mukhametaṃ pamukhametaṃ kusalānaṃ dhammānaṃ, tena vuccati pātimokkha’’nti (mahāva. 135) ca ādīsu sīlaṃ pātimokkhanti vuccati, ‘‘ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni hontī’’tiādīsu (pāci. 147; a. ni. 8.52; 10.33) gantho pātimokkhanti vuccati. Tattha sīlaṃ yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, attānuvādādīhi vā bhayehīti pātimokkhaṃ. Gantho pana tassa pātimokkhassa jotakattā pātimokkhanti vuccati. Ādimhi pana vutto vacanattho ubhinnampi sādhāraṇo hoti.
此中，『巴提摩迦』一词，意涵为戒律藏；又有极乐藏、至胜藏、最上藏等义。依此语义，因戒律藏的内容不同，巴提摩迦有两种分别。正如经典云：『守护巴提摩迦而持戒住者』，以及『以此为始、为根、为首的善法，谓之巴提摩迦』。在初始诸行中称为戒（戒法），于『诸戒均属巴提摩迦』的论述中又称为巴提摩迦。戒若有人不守护即为放逸，导致堕落及诸苦，或因自我背离而生畏怖，均称为巴提摩迦。藏文即谓之巴提摩迦，是这巴提摩迦律藏之基。初说之义，于不同处略有异同，但大意相近。
Tatthāyaṃ vaṇṇanā sīlapātimokkhassāpi yujjati ganthapātimokkhassāpi, ganthe hi vaṇṇite tassa attho vaṇṇitova hoti. Taṃ panetaṃ ganthapātimokkhaṃ bhikkhupātimokkhaṃ bhikkhunipātimokkhanti duvidhaṃ hoti . Tattha ‘‘suṇātu me, bhante, saṅgho’’tiādikaṃ (mahāva. 134) pañcahi uddesaparicchedehi vavatthitaṃ bhikkhupātimokkhaṃ, ‘‘suṇātu me, ayye, saṅgho’’tiādikaṃ catūhi uddesaparicchedehi vavatthitaṃ bhikkhunipātimokkhaṃ. Tattha bhikkhupātimokkhe pañca uddesā nāma nidānuddeso, pārājikuddeso, saṅghādisesuddeso, aniyatuddeso , vitthāruddesoti. Tattha nidānuddeso tāva ‘‘suṇātu me, bhante, saṅgho…pe… āvikatā hissa phāsu hoti, tatthāyasmante pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyasmanto, tasmā tuṇhī, evametaṃ dhārayāmī’’ti vatvā ‘‘uddiṭṭhaṃ kho āyasmanto nidāna’’ntiādinā nayena avasese sutena sāvite uddiṭṭho hoti. Pārājikuddesādīnaṃ paricchedā nidānassa ādito paṭṭhāya pārājikādīni osāpetvā yojetabbā. Vitthāro vitthāroyeva . ‘‘Avasesaṃ sutena sāvetabba’’nti (mahāva. 150; pari. 325) vacanato pana pārājikuddesādīsu yasmiṃ vippakate antarāyo uppajjati, tena saddhiṃ avasesaṃ sutena sāvetabbaṃ. Nidānuddese pana aniṭṭhite sutena sāvetabbaṃ nāma natthi. Bhikkhunipātimokkhe pana aniyatuddeso parihāyati, sesaṃ vuttanayameva. Evametesaṃ pañcahi ceva catūhi ca uddesaparicchedehi vavatthitānaṃ dvinnampi pātimokkhānaṃ ayaṃ vaṇṇanā bhavissati. Yasmā panettha bhikkhupātimokkhaṃ paṭhamaṃ, tasmā tassa tāva vaṇṇanatthamidaṃ vuccati.
此次之详略解说，适用于戒巴提摩迦及律藏巴提摩迦。辞藏（律藏）之义，于此藏文中已有详述。此戒巴提摩迦，依五个目的分为两类：比库戒巴提摩迦及比库尼戒巴提摩迦。比库戒巴提摩迦自『诸人闻我，尊者僧众』开始，分五段详解；比库尼戒巴提摩迦自『诸人闻我，尊者女众』开头，分四段详述。比库戒巴提摩迦五段分别为：尼达那段、败戒段、僧团分裂段、不定段、详述段。其中尼达那段，一开头曰：“诸人闻我，尊者僧众……衣服破损也。”此间一问一答，反复确认及洁净，庄严末了表明尊者说明了尼达那（由缘起）。败戒段等依此次序依止尼达那段，覆盖败戒及其后续。辞释详解以顺序尤为详细。若败戒段等各别出现障碍，首应依次终结听闻。尼达那段若未完善，不能终结听闻。比库尼戒巴提摩迦则除不定段外，其余皆述。综此五段及四段戒巴提摩迦辞释，遂成二种巴提摩迦之详说。本论配置比库巴提摩迦为第一，故此即开首的解说缘故。
‘‘Suṇātu me’’tiādīnaṃ, padānaṃ atthanicchayaṃ;
“诸人闻我”等语，是词义归纳之表达。
Bhikkhavo sīlasampannā, sikkhākāmā suṇantu meti.
比库们具足戒德，欲修戒学者，应听我言。
Ettha hi suṇātūtiidaṃ savanāṇattivacanaṃ. Meti yo sāveti, tassa attaniddesavacanaṃ. Bhanteti sagāravasappatissavacanaṃ. Saṅghoti puggalasamūhavacanaṃ. Sabbameva cetaṃ pātimokkhuddesakena paṭhamaṃ vattabbavacanaṃ. Bhagavatā hi pātimokkhuddesaṃ anujānantena rājagahe vuttaṃ, tasmā yo pātimokkhaṃ uddisati, tena sace saṅghatthero hoti, ‘‘āvuso’’ti vattabbaṃ. Sace navakataro hoti, pāḷiyaṃ (mahāva. 134) āgatanayeneva ‘‘bhante’’ti vattabbaṃ. Saṅghatthero vā hi pātimokkhaṃ uddiseyya ‘‘therādhikaṃ pātimokkha’’ntivacanato (mahāva. 154), navakataro vā ‘‘anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha’’ntivacanato (mahāva. 155).
此中，“诸人闻我”等语，谓为听闻之表达；“我言”指示个人；“尊者”是尊敬称谓；“僧众”指众比库；此等合成，统称为巴提摩迦主题之开端。世尊在王舍城教诲巴提摩迦，故称闻此巴提摩迦者，若是尊者长老，则呼“汝友”；若是新入者，依大藏教典指示，则称“尊者”。僧长者若教授巴提摩迦，即为“长老以上巴提摩迦”；新入者则称“我今许可，若彼比库犯戒且不收束，属其巴提摩迦”。
‘‘Saṅgho’’tiiminā pana padena kiñcāpi avisesato puggalasamūho vutto, atha kho so dakkhiṇeyyasaṅgho, sammutisaṅgho cāti duvidho hoti. Tattha dakkhiṇeyyasaṅghoti aṭṭha ariyapuggalasamūho vuccati. Sammutisaṅghoti avisesena bhikkhusamūho, so idha adhippeto. So panesa kammavasena pañcavidho (mahāva. 388) hoti – catuvaggo pañcavaggo dasavaggo vīsativaggo atirekavīsativaggoti. Tattha catuvaggena ṭhapetvā upasampadapavāraṇaabbhānāni sabbaṃ saṅghakammaṃ kātuṃ vaṭṭati. Pañcavaggena ṭhapetvā majjhimesu janapadesu upasampadañca abbhānakammañca sabbaṃ saṅghakammaṃ kātuṃ vaṭṭati. Dasavaggena abbhānakammamattaṃ ṭhapetvā sabbaṃ saṅghakammaṃ kātuṃ vaṭṭati. Vīsativaggena na kiñci saṅghakammaṃ kātuṃ na vaṭṭati, tathā atirekavīsativaggena.So pana catuvaggādinā saṅghena kattabbaṃ kammaṃ ūnakatarena kātuṃ na vaṭṭati, atirekena pana vaṭṭatīti dassanatthaṃ vutto. Imasmiṃ panatthe catuvaggaṃ upādāya sabbopi sammutisaṅgho adhippeto.
“僧众”一词，特指众人，不特定个体，具有含括性。此僧众有两种：南方八大圣人僧众，及特别的比库总集释义之僧众。此僧众有五种组织形态，即四部、五部、十部、二十部与扩展二十部。以四部成立戒学、授戒程序，具备全部僧众仪轨。以五部结构，于中印度诸中心地推行上座戒学及诸仪轨。十部结构则涵盖释除戒犯程序与全体僧众仪轨。二十部结构无事可行戒仪，扩展二十部亦然。综上，四部为戒学主干，以此建立特别配置之僧众总会。
Ajjuposathoti ajja uposathadivaso, etena anuposathadivasaṃ paṭikkhipati. Pannarasoti iminā aññaṃ uposathadivasaṃ paṭikkhipati. Divasavasena hi tayo uposathā cātuddasiko pannarasiko sāmaggiuposathoti, evaṃ tayo uposathā vuttā. Tattha hemantagimhavassānānaṃ tiṇṇaṃ utūnaṃ tatiyasattamapakkhesu dve dve katvā cha cātuddasikā, avasesā aṭṭhārasa pannarasikāti evaṃ ekasaṃvacchare catuvīsati uposathā, idaṃ tāva pakaticārittaṃ. ‘‘Anujānāmi, bhikkhave, sakiṃ pakkhassa cātuddase vā pannarase vā pātimokkhaṃ uddisitu’’nti (mahāva. 136) vacanato pana ‘‘āgantukehi āvāsikānaṃ anuvattitabba’’ntiādivacanato (mahāva. 178) ca tathārūpapaccaye sati aññasmimpi cātuddase uposathaṃ kātuṃ vaṭṭati. Purimavassaṃvuṭṭhānaṃ pana pubbakattikapuṇṇamā vā, tesaṃyeva sace bhaṇḍanakārakehi upaddutā pavāraṇaṃ paccukkaḍḍhanti, atha pubbakattikamāsassa kāḷapakkhacātuddaso vā, pacchimakattikapuṇṇamā vā, pacchimavassaṃvuṭṭhānañca pacchimakattikapuṇṇamā evāti ime tayo pavāraṇādivasāpi honti, idampi pakaticārittameva. Tathārūpapaccaye pana sati dvinnaṃ kattikapuṇṇamānaṃ purimesu cātuddasesupi pavāraṇaṃ kātuṃ vaṭṭati. Yadā pana kosambakakkhandhake (mahāva. 451) āgatanayena bhinne saṅghe osārite tasmiṃ bhikkhusmiṃ saṅgho tassa vatthussa vūpasamāya saṅghassa sāmaggiṃ karoti, tadā ‘‘tāvadeva uposatho kātabbo, pātimokkhaṃ uddisitabba’’nti (mahāva. 475) vacanato ṭhapetvā cātuddasapannarase, aññopi yo koci divaso sāmaggiuposathadivaso nāma hoti, purimavassaṃvuṭṭhānaṃ pana kattikamāsabbhantare ayameva sāmaggipavāraṇādivaso nāma hoti. Iti imesu tīsu divasesu ‘‘pannaraso’’tiiminā aññaṃ uposathadivasaṃ paṭikkhipati. Tasmā yvāyaṃ ‘‘ajjuposatho’’tivacanena anuposathadivaso paṭikkhitto, tasmiṃ uposatho na kātabboyeva. Yo panāyaṃ añño uposathadivaso, tasmiṃ uposatho kātabbo. Karontena pana sace cātuddasiko hoti, ‘‘ajjuposatho cātuddaso’’ti vattabbaṃ. Sace pannarasiko hoti, ‘‘ajjuposatho pannaraso’’ti vattabbaṃ. Sace sāmaggiuposatho hoti, ‘‘ajjuposatho sāmaggī’’ti vattabbaṃ.
所谓今天安居日，谓今日为安居日，以此排除非安居日。所谓十五，谓以此排除其他安居日。安居日依历法有三，每年十四次和十五次称为普通安居日，如是言三种安居。其中特指寒季雨季三季的第三、七月中分各二，两两合计十四，剩余是十八或十五，因此一年中有二十四次安居日，此为历法行事。经中言：“比库们，我许可每季十四或十五日诵戒。”（大毗婆沙136）又依言：“应随从来访比库侍者的规定。”（大毗婆沙178）等这种因缘，当有他十四日安居可行。上一年末满处先半月圆日，若有盗贼恣肆则召集布告，次月半月圆日或下月半月圆日，或下一年末的半月圆日等，此三为布告日，亦属历法行事。又依因缘，当有两个月半月圆日的前半月内十四日布告举行。若于国桑支部（大毗婆沙451）所来者中，会众破裂，于比库中使会众息讼，达成和合时，则言：“即以此安居日为应行，戒当宣说。”（大毗婆沙475）遂定十四与十五日。若他日亦称和合安居日，以上半月圆日之内为和合布告日。故于此三日“十五”排除其他安居日。因此以“今日安居日”言排除非安居日，此日安居非应行安居。若他日为安居，应于彼日安居。若行者当十四日，则云“今日安居十四”，行十五日则“今日安居十五”，行和合安居则“今日安居和合”。
Yadisaṅghassa pattakallanti ettha patto kālo imassa kammassāti pattakālaṃ, pattakālameva pattakallaṃ. Tadetaṃ idha catūhi aṅgehi saṅgahitaṃ. Yathāhu aṭṭhakathācariyā –
若说会众的会期，在此所谓的是“会期”，即此事的时日，称为会期。会期即聚会之时也。此意于此以四个部分归纳，如注释师所说——
‘‘Uposatho yāvatikā ca bhikkhū kammappattā,
“安居日与诸比库所犯之事，
Sabhāgāpattiyo ca na vijjanti;
会期之事彼等不能知；
Vajjanīyā ca puggalā tasmiṃ na honti,
不受戒法约束之人，
‘Pattakalla’nti vuccatī’’ti. (mahāva. aṭṭha. 168);
谓之‘会期’。”（大毗婆沙注释168）
Tattha uposathoti tīsu uposathadivasesu aññatarauposathadivaso. Tasmiñhi sati idaṃ saṅghassa uposathakammaṃ pattakallaṃ nāma hoti, nāsati. Yathāha ‘‘na ca, bhikkhave, anuposathe uposatho kātabbo, yo kareyya, āpatti dukkaṭassā’’ti (mahāva. 183).
此中所谓“伍波萨他”，即三日伍波萨他日中的某一特定伍波萨他日。此时具足忆念，所谓“伍波萨他作务”，即指僧团的伍波萨他功课，持守不忘。如《大部经·一八三经》所言：“比库们，伍波萨日不应无故作伍波萨，若有为之，即犯恶业。”
Yāvatikā ca bhikkhū kammappattāti yattakā bhikkhū tassa uposathakammassa pattā yuttā anurūpā, sabbantimena paricchedena cattāro pakatattā, te ca kho hatthapāsaṃ avijahitvā ekasīmāyaṃ ṭhitā.
“迄今为止，被视为作务合格的比库”，指被认为其伍波萨他功课已得认可且相称相应的那些比库；他们皆以整体完整的分界为准，且皆弃绝手铐束缚，独自身处一界。
Sīmā ca nāmesā baddhasīmā abaddhasīmāti duvidhā hoti. Tattha ekādasa vipattisīmāyo atikkamitvā tividhasampattiyuttā nimittena nimittaṃ sambandhitvā sammatā sīmā baddhasīmā nāma, ‘‘atikhuddakā, atimahatī, khaṇḍanimittā, chāyānimittā, animittā, bahisīme ṭhitā sammatā, nadiyā sammatā, samudde sammatā, jātassare sammatā, sīmāya sīmaṃ sambhindantena sammatā, sīmāya sīmaṃ ajjhottharantena sammatā’’ti imā hi ‘‘ekādasahi ākārehi sīmato kammāni vipajjantī’’ti (pari. 486) vacanato ekādasa vipattisīmāyo nāma. Tattha atikhuddakā nāma yattha ekavīsati bhikkhū nisīdituṃ na sakkonti . Atimahatī nāma yā antamaso kesaggamattenāpi tiyojanaṃ atikkamitvā sammatā. Khaṇḍanimittā nāma aghaṭitanimittā vuccati, puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya pacchimāya uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ paṭikittetvā ṭhapetuṃ vaṭṭati, evaṃ akkhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā nāma hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjavālukapuñjānaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā. Chāyānimittā nāma pabbatacchāyādīnaṃ yaṃ kiñci chāyaṃ nimittaṃ katvā sammatā. Animittā nāma sabbena sabbaṃ nimittāni akittetvā sammatā. Bahisīme ṭhitasammatā nāma nimittāni kittetvā nimittānaṃ bahiṭhitena sammatā. Nadiyā samudde jātassare sammatā nāma etesu nadiādīsu sammatā. Sā hi evaṃ sammatāpi ‘‘sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo’’ti (mahāva. 147) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindantena sammatā nāma attano sīmāya paresaṃ sīmaṃ sambhindantena sammatā. Sace hi porāṇakassa vihārassa puratthimāya disāya ambo ceva jambū cāti dve rukkhā aññamaññaṃ saṃsaṭṭhaviṭapā honti, tesu ambassa pacchimadisābhāge jambū, vihārasīmā ca jambuṃ anto katvā ambaṃ kittetvā baddhā hoti, atha pacchā tassa vihārassa puratthimāya disāya vihāre kate sīmaṃ bandhantā bhikkhū taṃ ambaṃ anto katvā jambuṃ kittetvā bandhanti, sīmāya sīmaṃ sambhinnā hoti. Sīmāya sīmaṃ ajjhottharantena sammatā nāma attano sīmāya paresaṃ sīmaṃ ajjhottharantena sammatā. Sace hi paresaṃ baddhasīmaṃ sakalaṃ vā tassā padesaṃ vā anto katvā attano sīmaṃ sammannati, sīmāya sīmaṃ ajjhottharitā nāma hoti. Iti imā ekādasa vipattisīmāyo atikkamitvā sammatā.
“界”分名为有界与无界两种。有界中又依不同过失界分为十一种，这些界多与三种法相俱足，还须与相标记相关，方为合法界，称为“有界”。此中说：“有十一种双重形态的界被称作过失界。”
其中，“最小界”是指无法容纳二十一比库坐处的界；“最大界”则是指即便沿着八分之三由极暗入极光处仍越过三由旬者；“分界相”即“破碎界相”，其分别在东、西、南、北四方，有先后标记、返标记并相互设立，如此形成未破碎界；若仅顺序续设于北方为破碎界。
另外，“分界相”亦指无相接界中，用枯木、树根或尘沙等物体划出界限者。
“影界相”指以山影等任一影像设界。
“无相界”则是指不利用任何界相划界。
“外境界”指经界限外立界。
“河界、海界、岛界”皆涵盖适用河流等自然所成界限。
然而此虽谓为合法却如《大部经·一四七经》所言：“比库们，所有的河皆非终极界，所有的海亦非终极界，所有的岛亦非终极界”，言其不究竟。
“界相相接界”指以本界与他界相接而设；若就本旧舍向东南种植水果树两株相邻分离，果树西侧的水果树及所在园界线相接，此称为界相相接界。
“界相超越界”指将他人有界部分或全部割断，与自身所界相对称，这即界相超越界。以上即为经说之十一种过失界。
Tividhasampattiyuttāti nimittasampattiyā parisāsampattiyā kammavācāsampattiyā ca yuttā. Tattha nimittasampattiyā yuttā nāma pabbatanimittaṃ, pāsāṇanimittaṃ, vananimittaṃ, rukkhanimittaṃ, magganimittaṃ, vammikanimittaṃ, nadinimittaṃ, udakanimittanti evaṃ vuttesu aṭṭhasu nimittesu tasmiṃ tasmiṃ disābhāge yathāladdhāni nimittupagāni nimittāni ‘‘puratthimāya disāya kiṃ nimittaṃ, pabbato, bhante, eso pabbato nimitta’’ntiādinā nayena sammā kittetvā sammatā. Tatrevaṃ saṅkhepato nimittupagatā veditabbā – suddhapaṃsusuddhapāsāṇaubhayamissakavasena hi tividhopi pabbato hatthippamāṇato paṭṭhāya uddhaṃ nimittupago, tato omakataro na vaṭṭati. Pāsāṇanimitte ayoguḷampi pāsāṇasaṅkhameva gacchati, tasmā yo koci pāsāṇo ukkaṃsavasena hatthippamāṇato omakataraṃ ādiṃ katvā heṭṭhimaparicchedena dvattiṃsapalaguḷapiṇḍaparimāṇo nimittupago, na tato khuddakataro. Piṭṭhipāsāṇo pana atimahantopi vaṭṭati. Vananimitte antosārehi vā antosāramissakehi vā rukkhehi catupañcarukkhamattampi vanaṃ nimittupagaṃ, tato ūnakataraṃ na vaṭṭati. Rukkho jīvantoyeva antosāro bhūmiyaṃ patiṭṭhito, antamaso ubbedhato aṭṭhaṅgulo, pariṇāhato sūcidaṇḍakappamāṇopi nimittupago, tato omakataro na vaṭṭati. Maggo jaṅghamaggo vā hotu sakaṭamaggo vā, yo vinivijjhitvā dve tīṇi gāmakhettāni gacchati, tādiso jaṅghasatthasakaṭasatthehi valañjiyamānoyeva nimittupago, avalañjito na vaṭṭati. Vammiko pana heṭṭhimaparicchedena taṃdivasaṃjāto aṭṭhaṅgulubbedho govisāṇamattopi vammiko nimittupago, tato omakataro na vaṭṭati. Yaṃ pana abaddhasīmālakkhaṇe nadiṃ vakkhāma, sā nimittupagā, aññā na vaṭṭati. Udakaṃ yaṃ asandamānaṃ āvāṭapokkharaṇītaḷākajātassaraloṇisamuddādīsu ṭhitaṃ, taṃ ādiṃ katvā antamaso taṅkhaṇeyeva pathaviyaṃ khaṇite āvāṭake ghaṭehi āharitvā pūritampi yāva kammavācāpariyosānā saṇṭhamānakaṃ nimittupagaṃ, itaraṃ sandamānaṃ vā vuttaparicchedakālaṃ atiṭṭhantaṃ vā bhājanagataṃ vā na vaṭṭatīti.
所谓具三种法相者，是指以法相发生、社众发生、行为语言发生合乎规范而认定。所说法相发生，谓诸如山、岩石、林木、树木、路、蚁丘、河、池等八种法相；各由其所在方向以准确名称标示。如北方之山曰“足掌大山”，必须明断始端位置然后向上延伸，此乃合法；岩石法相以形状密集无锋锐可行，不得无序割断；森林法相需具足树木与食物之状态，轻微损坏不得为非法；树木法相需具根基健壮，枝干足量且根部成八方，故而合格；路须清晰且遍及三乡的路径，并无中断；蚁丘法相状态完好且大小适中，不得有割断；河界为不连续界，相切者为界法相。
水界如池塘、湖泊、海洋等应包含和平常水边沿相关之各种水域，是所说法相标志。此法相若为移动或变动状态（如涨退水位）而延续，达行为语言界限终止，方得认可；若出现移位或被取毁等状态，则不可为法相成立。
Parisāsampattiyā yuttā nāma sabbantimena paricchedena catūhi bhikkhūhi sannipatitvā yāvatikā tasmiṃ gāmakhette baddhasīmaṃ vā nadisamuddajātassare vā anokkamitvā ṭhitā bhikkhū, te sabbe hatthapāse vā katvā chandaṃ vā āharitvā sammatā.
所谓社众发生，是指具足整体分界并由四比库集合而成，坐落于聚落区域内或河海岛岸边之比库集合圈界，彼等僧人皆以手势起立或让座，自愿认可此界。
Kammavācāsampattiyāyuttā nāma ‘‘suṇātu me, bhante, saṅgho, yāvatā samantā nimittā kittitā’’tiādinā (mahāva. 139) nayena vuttāya parisuddhāya ñattidutiyakammavācāya sammatā. Evaṃ ekādasa vipattisīmāyo atikkamitvā tividhasampattiyuttā nimittena nimittaṃ sambandhitvā sammatā sīmā ‘‘baddhasīmā’’ti veditabbā. Khaṇḍasīmā samānasaṃvāsasīmā avippavāsasīmāti tassāyeva pabhedo.
所谓行为语言发生，是指以“愿僧团注意，所示法相已遍及诸处”此类发语明示，依据《大部经·一三九经》所说，使得经文之清净及行为语言得以认可。
综上所说，超越十一种过失界，合于三种法相者，便得认定为合法的“有界”。又根据其住行方式，有与非法的分界（破碎界）与非破界之分。
Abaddhasīmā pana gāmasīmā, sattabbhantarasīmā, udakukkhepasīmāti tividhā. Tattha yāvatā ekaṃ gāmakkhettaṃ, ayaṃ gāmasīmā nāma. Agāmake araññe samantā sattabbhantarā sattabbhantarasīmā nāma. Tattha agāmakaṃ nāma araññaṃ viñjhāṭaviādīsu vā samuddamajjhe vā macchabandhānaṃ agamanapathesu dīpakesu labbhati. Samantā sattabbhantarāti majjhe ṭhitānaṃ sabbadisāsu sattabbhantarā vinibbedhena cuddasa honti. Tattha ekaṃ abbhantaraṃ aṭṭhavīsatihatthappamāṇaṃ hoti, ayañca sīmā parisāvasena vaḍḍhati, tasmā samantā parisāpariyantato paṭṭhāya abbhantaraparicchedo kātabbo. Sace pana dve saṅghā visuṃ uposathaṃ karonti, dvinnaṃ sattabbhantarānaṃ antare aññamekaṃ sattabbhantaraṃ upacāratthāya ṭhapetabbaṃ. Yā panesā ‘‘sabbā, bhikkhave, nadī asīmā’’tiādinā (mahāva. 147) nayena nadiādīnaṃ sīmabhāvaṃ paṭikkhipitvā puna ‘‘nadiyā vā, bhikkhave, samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekūposathā’’ti vuttā ayaṃ udakukkhepasīmā nāma. Tattha yassā dhammikānaṃ rājūnaṃ kāle anvaḍḍhamāsaṃ anudasāhaṃ anupañcāhaṃ anatikkamitvā deve vassante valāhakesu vigatamattesu sotaṃ pacchijjati, ayaṃ nadisaṅkhyaṃ na gacchati. Yassā pana īdise suvuṭṭhikāle vassānassa catumāse sotaṃ na pacchijjati, yattha titthena vā atitthena vā sikkhākaraṇīye āgatalakkhaṇena timaṇḍalaṃ paṭicchādetvā antaravāsakaṃ anukkhipitvā uttarantiyā bhikkhuniyā ekadvaṅgulamattampi antaravāsako temiyati, ayaṃ samuddaṃ vā pavisatu taḷākaṃ vā, pabhavato paṭṭhāya nadī nāma. Samuddo pākaṭoyeva. Yo pana kenaci khaṇitvā akato sayaṃjāto sobbho samantato āgatena udakena pūrito tiṭṭhati, yattha nadiyaṃ vuttappakāre vassakāle udakaṃ santiṭṭhati, ayaṃ jātassaro nāma. Yopi nadiṃ vā samuddaṃ vā bhinditvā nikkhantaudakena khato sobbho etaṃ lakkhaṇaṃ pāpuṇāti, ayampi jātassaroyeva.
不结界的结界乡村结界水边结界共有三种。其中，任何一个村庄及其田地，称为乡村结界。森林中没有村庄的周围，称为七重间隙结界。所谓无村庄者，即在森林间被灌木丛或沼泽、鱼塘、水渠等阻断的路径中设置的灯塔，是七重间隙结界。所谓七重间隙，是指在中心所立的灯之间，以七重阻断为界线。其间一重长约十八至二十一手掌，这结界便由围栏加以扩大，因此必须从四周起围栏，划定内外结界界限。若有两僧团共同举行斋日功课，则应在两七重间隙之间设一七重间隙作为互访之用。至于有言“诸比库，江河等非结界”等（大外国论147经），是指排除河流等的结界之名。复有云：“诸比库，江河、海洋或临时水池周围，众人均居，举行同斋日功课者，此即水边结界。”水边结界乃在法王时代延续多年不断，其水流清澈不泛浊时，则不流变水数。水边结界在生长期中若水流干涸超过四个月，而僧尼们以特征表明寺院范围，则此海洋或池塘名之为河。海洋乃公开之水域。有人自挖池塘并自行蓄水，四周有水保持，经雨季仍有水，此为水池。若有人截断河流或海洋，以截断水流之水为界，其所具特征者同生池，若破坏此水，则同生池之理也。
Yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ thāmamajjhimassa purisassa samantato udakukkhepena paricchinnaṃ, tattha yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālukaṃ vā hatthena gahetvā majjhimena purisena sabbathāmena khipitabbaṃ, tattha yattha evaṃ khittaṃ udakaṃ vā vālukaṃ vā patati, ayaṃ udakukkhepo nāma.
所谓“众人均居周围水边结界”，即在河流等被水流围断之处，诸比库应象搬运柴薪一样，以手抓取水或沙，向中心均匀投掷。水或沙投掷下落之处，即称之为水流阻断，此为水边结界的定义。
Ayaṃ tattha samānasaṃvāsā ekūposathāti ayaṃ tesu nadiādīsu udakukkhepaparicchinnā sīmā samānasaṃvāsā ceva ekūposathā ca, ayaṃ pana etesaṃ nadiādīnaṃ antoyeva labbhati, na bahi. Tasmā nadiyā vā jātassare vā yattakaṃ padesaṃ pakativassakāle catūsu māsesu udakaṃ ottharati, samudde yasmiṃ padese pakativīciyo ottharitvā saṇṭhahanti, tato paṭṭhāya kappiyabhūmi, tattha ṭhatvā uposathādikammaṃ kātuṃ vaṭṭati . Dubbuṭṭhikāle vā gimhe vā nadijātassaresu sukkhesupi sā eva kappiyabhūmi, sace pana sukkhe jātassare vāpiṃ vā khaṇanti, vappaṃ vā karonti, taṃ ṭhānaṃ gāmakkhettaṃ hoti. Yā panesā ‘‘kappiyabhūmī’’ti vuttā, tato bahi udakukkhepasīmā na gacchati, antoyeva gacchati, tasmā tesaṃ anto parisāpariyantato paṭṭhāya samantā udakukkhepaparicchedo kātabbo. Sace pana dve saṅghā visuṃ visuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo. Ayañhi sattabbhantarasīmā ca udakukkhepasīmā ca bhikkhūnaṃ ṭhitokāsato paṭṭhāya labbhati. Paricchedabbhantare hatthapāsaṃ vijahitvā ṭhitopi paricchedato bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopeti, idaṃ sabbaaṭṭhakathāsu (mahāva. aṭṭha. 147) sanniṭṭhānaṃ. Evaṃ abaddhasīmā veditabbā. Iti imaṃ baddhasīmābaddhasīmāvasena duvidhaṃ sīmaṃ sandhāyetaṃ vuttaṃ ‘‘te ca kho hatthapāsaṃ avijahitvā ekasīmāyaṃ ṭhitā’’ti. Tesu hi catūsu bhikkhūsu ekasīmāyaṃ hatthapāsaṃ avijahitvā ṭhitesvevetaṃ saṅghassa uposathakammaṃ pattakallaṃ nāma hoti, na itarathā. Yathāha ‘‘anujānāmi, bhikkhave, catunnaṃ pātimokkhaṃ uddisitu’’nti (mahāva. 168).
所谓“众人均居一同斋日”，指这些河流等结界那被水流围断之处，水流阻断或同斋日，乃仅取于河流等之内侧边界，不取其外侧。因河流或生池，在旱季四个月半干之处，水源自然消失，而海洋中有水流汇聚季节性出现，“适宜地”亦可督促僧侣设立结界斋日。旱季或遇雨季河流生池干涸之地，应属该结界乡村范围。由此可知，结界分内外界限，且必须自四周立界。若两僧团共同举行斋戒功课，则在两个水流阻断之间置一水流阻断作为交流使用。由此得知，乡村结界与水边结界，皆因僧侣立结界及立界绳而成立。如若违反界绳穿越结界外侧，亦算破结界。此义依《大外国论》（147品）详细说明，如此双重结界即称为结界与非结界。又有言“两僧合住同一结界时”，在四人中一人在该结界内不破界绳，则该僧团斋日功课合规，不得违例，犹如《大外国论》（168经）“我准许诸比库称诵四戒本”之意。
Sabhāgāpattiyo ca na vijjantīti ettha yaṃ sabbo saṅgho vikālabhojanādinā sabhāgavatthunā lahukāpattiṃ āpajjati, evarūpā vatthusabhāgā ‘‘sabhāgā’’ti vuccati, vikālabhojanapaccayā āpannaṃ pana āpattisabhāgaṃ anatirittabhojanapaccayā āpannassa santike desetuṃ vaṭṭati. Sabhāgāpattiyā pana sati tehi bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo ‘‘gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha, mayaṃ te santike āpattiṃ paṭikarissāmā’’ti, evañcetaṃ labhetha, iccetaṃ kusalaṃ, no ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo ‘‘suṇātu me, bhante, saṅgho, ayaṃ sabbo saṅgho sabhāgaṃ āpattiṃ āpanno, yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati, tadā tassa santike taṃ āpattiṃ paṭikarissatī’’ti (mahāva. 171) vatvā uposatho kātabbo. Sace pana vematiko hoti, ‘‘suṇātu me, bhante, saṅgho, ayaṃ sabbo saṅgho sabhāgāya āpattiyā vematiko, yadā nibbematiko bhavissati, tadā taṃ āpattiṃ paṭikarissatī’’ti vatvā uposatho kātabbo. Sace panettha koci taṃ sabhāgaṃ āpattiṃ desetuṃ vaṭṭatīti maññamāno ekassa santike deseti, desitā sudesitāva. Aññaṃ pana desanāpaccayā desako, paṭiggahaṇapaccayā paṭiggāhako cāti ubhopi dukkaṭaṃ āpajjanti, taṃ nānāvatthukaṃ hoti, tasmā aññamaññaṃ desetabbaṃ . Ettāvatā te dve nirāpattikā honti, tesaṃ santike sesehi sabhāgāpattiyo desetabbā vā ārocetabbā vā. Sace te evaṃ akatvā uposathaṃ karonti, ‘‘pārisuddhiṃ āyasmanto ārocethā’’tiādinā (mahāva. 134) nayena sāpattikassa uposathakaraṇe paññattaṃ dukkaṭaṃ āpajjanti. Sace sabbo saṅgho sabhāgāpattiyā sati vuttavidhiṃ akatvā uposathaṃ karoti, vuttanayeneva sabbo saṅgho āpattiṃ āpajjati, tasmā sabhāgāpattiyā sati saṅghassa pattakallaṃ nāma na hoti, tena vuttaṃ ‘‘sabhāgāpattiyo ca na vijjantī’’ti. Etāsu hi sabhāgāpattīsu avijjamānāsu visabhāgāpattīsu vijjamānāsupi pattakallaṃ hotiyeva.
比库或他人所处中心位置四周被水流围断者，即称水流阻断之处。其法如搬柴木一般，以手取水沙均匀掷向中心所立处。水沙落下之规定区域，则此为水流阻断。
Vajjanīyā ca puggalā tasmiṃ na hontīti ‘‘na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṃ uddisitabbaṃ, yo uddiseyya āpatti dukkaṭassā’’ti (mahāva. 154) vacanato gahaṭṭho, ‘‘na, bhikkhave, bhikkhuniyā nisinnaparisāya pātimokkhaṃ uddisitabba’’ntiādinā (mahāva. 183) nayena vuttā bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerī, sikkhāpaccakkhātako, antimavatthuajjhāpannako, āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanakoti ime vīsati cāti ekavīsati puggalā vajjanīyā nāma, te hatthapāsato bahikaraṇavasena vajjetabbā. Etesu hi tividhe ukkhittake sati uposathaṃ karonto saṅgho pācittiyaṃ āpajjati, sesesu dukkaṭaṃ. Ettha ca tiracchānagatoti yassa upasampadā paṭikkhittā, titthiyā gahaṭṭheneva saṅgahitā. Etepi hi vajjanīyā nāma. Evaṃ pattakallaṃ imehi catūhi aṅgehi saṅgahitanti veditabbaṃ.
所谓“群会障碍”并不存在，是指整个僧团因食物不洁或其他可遭非正式障碍之物而产生轻微缺陷，此种障碍称为群会障碍。若因轻微食物障碍产生此缺陷，须在障碍者面前善巧解释。如有善巧解释，应得佳报；若无，则违犯戒律，应由众僧训诫。若群会障碍者为诵戒需报告者，自当报告；若为不报告者，自非报告。若私自报告轻微障碍，徒增争执，应避免。由此得知，群会障碍虽有不同类别，但均因互相通报而协调处理。若违背此法，则属严犯戒律。由此可见无真正无障碍戒团，障碍虽生，但经妥善处理难成大过失。
Saṅgho uposathaṃ kareyyātiiminā ye te aparepi tayo uposathā saṅghe uposatho, gaṇe uposatho, puggale uposathoti, evaṃ kārakavasena tayo uposathā vuttā, tesu itare dve paṭikkhipitvā saṅghe uposathameva dīpeti. Pātimokkhaṃ uddiseyyātiiminā ye te aparepi tayo uposathā suttuddeso, pārisuddhiuposatho, adhiṭṭhānauposathoti, evaṃ kattabbākāravasena tayo uposathā vuttā, tesu itare dve paṭikkhipitvā suttuddesameva dīpeti. Suttuddeso nāma pātimokkhuddeso vuccati, so duvidho ovādapātimokkhuddeso ca āṇāpātimokkhuddeso ca. Tattha
关于僧团举行斋戒，有说彼此称为僧团斋戒、群会斋戒及个人斋戒。由诸多僧侣依此分类，若他者违反两者中一者，仍以召开僧团斋戒为准。所谓斋戒诵戒，意指诵戒原因、净化斋戒、坚约斋戒等三种斋戒，应依应行仪轨善作。若违反其中两条，则以诵戒原因者为准。所谓诵戒原因即为《巴帝摩卡》诵戒原因，分为严戒原因与轻戒原因。
‘‘Khantī paramaṃ tapo titikkhā…pe….
「耐心是最高的苦行与忍耐……」
‘‘Sabbapāpassa akaraṇaṃ…pe….
「远离一切恶行……」
‘‘Anūpavādo anūpaghāto’’ti. (dī. ni. 2.90; dha. pa. 184, 183, 185)
『不诽谤、不伤害』。（《长部》2.90；《法句》184、183、185）
Ādinā nayena vuttā tisso gāthāyo ovādapātimokkhaṃ nāma, taṃ buddhā eva uddisanti, na sāvakā. ‘‘Suṇātu me, bhante, saṅgho’’tiādinā (mahāva. 134) nayena vuttaṃ āṇāpātimokkhaṃ nāma, taṃ sāvakā eva uddisanti, na buddhā. Idameva ca imasmiṃ atthe ‘‘pātimokkha’’nti adhippetaṃ.
三句偈语被始尊以训诂方法称为戒律，彼戒律由佛陀亲自阐扬，不是弟子们启持的。另有偈语以“愿众听我，尊者僧团”开头，被称为沙弥戒律，此戒律由弟子们宣说，不是佛陀所直接阐扬。此中“戒律”二字专指此义。
Ye pana itare dve uposathā, tesu pārisuddhiuposatho tāva aññesañca santike, aññamaññañca ārocanavasena duvidho. Tattha yvāyaṃ aññesaṃ santike karīyati, sopi pavāritānañca appavāritānañca santike karaṇavasena duvidho. Tattha mahāpavāraṇāya pavāritānaṃ santike pacchimikāya upagatena vā anupagatena vā chinnavassena vā cātumāsiniyaṃ pana pavāritānaṃ santike purimikāya upagatena vā anupagatena vā chinnavassena vā kāyasāmaggiṃ datvā ‘‘parisuddho ahaṃ, bhante, ‘parisuddho’ti maṃ dhārethā’’ti tikkhattuṃ vatvā kātabbo, ṭhapetvā ca pana pavāraṇādivasaṃ aññasmiṃ kāle āvāsikehi uddiṭṭhamatte pātimokkhe avuṭṭhitāya vā ekaccāya vuṭṭhitāya vā sabbāya vā vuṭṭhitāya parisāya ye aññe samasamā vā thokatarā vā āgacchanti, tehi tesaṃ santike vuttanayeneva pārisuddhi ārocetabbā. Yo panāyaṃ aññamaññaṃ ārocanavasena karīyati, so ñattiṃ ṭhapetvā ca aṭṭhapetvā ca karaṇavasena duvidho. Tattha yasmiṃ āvāse tayo bhikkhū viharanti, tesu uposathadivase sannipatitesu ekena bhikkhunā ‘‘suṇantu me āyasmantā ajjuposatho cātuddaso’’ti vā ‘‘pannaraso’’ti vā vatvā ‘‘yadāyasmantānaṃ pattakallaṃ mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā’’ti ñattiyā ṭhapitāya therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘parisuddho ahaṃ, āvuso, ‘parisuddho’ti maṃ dhārethā’’ti (mahāva. 168) tikkhattuṃ vattabbaṃ. Itarehi ‘‘bhante’’ti vatvā evameva vattabbaṃ. Evaṃ ñattiṃ ṭhapetvā kātabbo. Yattha pana dve bhikkhū viharanti, tatra ñattiṃ aṭṭhapetvā vuttanayeneva pārisuddhi ārocetabbāti ayaṃ pārisuddhiuposatho.
若他者中设两种优波叉，他中洁净优波叉仅有些在他者面前，有时彼此以宣告方式相互通报，有二种：一为于他者面前宣告，另一为于戒律中受禁警的人面前宣告。彼谓诸受大禁戒者，在后面到场或不到场、截断年限或不截断年限的四月期内，于戒律中受禁人的前面或后面，到场或不到场者，应具身合而告曰：「尊者，我洁净，请称我洁净。」须依此三次确认并建立此戒，且于禁戒之日，及戒律诵已兴起之时，若他聚众和尚同在，以一名长老于优波叉日宣称称谓：“尊者们，今日优波叉是十四日或十五日，我等彼此为尊故行优波叉。”且长老立身于东面，端坐于高座，合掌止语言，“尊者，我洁净，请称我洁净”，须令三次宣称。闲者亦应如是宣称为宜。设有二孤比库同住时，当立八戒，并照前便囊方式宣告其洁净优波叉戒律，此即洁净优波叉戒律也。
Sace pana ekova bhikkhu hoti, sabbaṃ pubbakaraṇīyaṃ katvā aññesaṃ anāgamanaṃ ñatvā ‘‘ajja me uposatho cātuddaso’’ti vā ‘‘pannaraso’’ti vā vatvā ‘‘adhiṭṭhāmī’’ti vattabbaṃ. Ayaṃ adhiṭṭhānuposathoti evaṃ kattabbākāravasena tayo uposathāti veditabbā. Ettāvatā nava uposathā dīpitā honti. Tesu divasavasena pannarasiko, kārakavasena saṅghuposatho, kattabbākāravasena suttuddesoti evaṃ tilakkhaṇasampanno uposatho idha niddiṭṭhoti veditabbo. Tasmiṃ pavattamāne uposathaṃ akatvā tadahuposathe aññaṃ abhikkhukaṃ nānāsaṃvāsakehi vā sabhikkhukaṃ āvāsaṃ vā anāvāsaṃ vā vāsatthāya aññatra saṅghena, aññatra antarāyā gacchantassa dukkaṭaṃ hoti.
若仅一比库，于前所宜作一切事已行，了知他者未至，言：“今日优波叉是十四日或十五日，我自立誓。”则称此为自立优波叉。依此说宜知有三种优波叉，数为九者。期间十四日为一周期，十五日亦为一周期，名曰僧团优波叉。以繁简为标准，称为戒律目的之明确优波叉。现存期间不行优波叉者，于彼优波叉日，在未行优波叉时，与他比库及诸居处、聚会、住处、非住处，无论是否于沙弥团体之间，若有所往来，皆为不善。
Kiṃ saṅghassa pubbakiccanti ‘‘saṅgho uposathaṃ kareyyā’’ti evaṃ uposathakaraṇasambandheneva vuttassa saṅghassa uposathe kattabbe yaṃ taṃ ‘‘anujānāmi, bhikkhave, uposathāgāraṃ sammajjitu’’ntiādinā (mahāva. 159) nayena pāḷiyaṃ āgataṃ, aṭṭhakathāsu ca –
何谓僧团的前行事宜？就是‘僧团应行持伍波萨他戒’，此乃关于伍波萨他戒制之相关规定所言。被说及当行之伍波萨他戒法，随之言道：‘比库们，我许可你们修缮伍波萨他住所场所’等等（出于《大毗婆沙论》第159卷）。这是巴利语中的表述，并且在注疏中也有解释——
‘‘Sammajjanī padīpo ca, udakaṃ āsanena ca;
‘应修缮的灯火与水及座位，
Uposathassa etāni, ‘pubbakaraṇa’nti vuccati.
这些均为伍波萨他的“前置准备”之义’。
‘‘Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;
‘诸欲净治与比库人数统计亦属其中的劝导事项；
Uposathassa etāni, ‘pubbakicca’nti vuccatī’’ti. (mahāva. aṭṭha. 168);
因此，此等列举称为“前行事宜”’。（《大毗婆沙论》注疏第168卷）
Evaṃ dvīhi nāmehi navavidhaṃ pubbakiccaṃ dassitaṃ, kiṃ taṃ katanti pucchati. Na hi taṃ akatvā uposathaṃ kātuṃ vaṭṭati, tasmā therena āṇattena agilānena bhikkhunā uposathāgāraṃ sammajjitabbaṃ, pānīyaṃ paribhojanīyaṃ upaṭṭhāpetabbaṃ, āsanaṃ paññāpetabbaṃ, padīpo kātabbo, akaronto dukkaṭaṃ āpajjati, therenāpi patirūpaṃ ñatvā āṇāpetabbaṃ.
由此以二名示现此九种前行事宜，有人问此为何物？盖因不行此事，伍波萨他戒无法得成。故应由长老授具寿比库修缮伍波萨他住所，备饮水供食物，安置座位，点燃灯火，若不修理则致生恶业。又长老亦应明知宗旨加以修缮。
Chandapārisuddhīti ettha uposathakaraṇatthaṃ sannipatite saṅghe bahi uposathaṃ katvā āgatena sannipatitaṭṭhānaṃ gantvā kāyasāmaggiṃ adentena chando dātabbo. Yopi gilāno vā hoti kiccappasuto vā, tenāpi pārisuddhiṃ dentena chandopi dātabbo. Kathaṃ dātabbo? Ekassa bhikkhuno santike ‘‘chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī’’ti (mahāva. 165) ayaṃ attho kāyena vā vācāya vā ubhayena vā viññāpetabbo, evaṃ dinno hoti chando. Akatūposathena pana gilānena vā kiccappasutena vā pārisuddhi dātabbā. Kathaṃ dātabbā? Ekassa bhikkhuno santike ‘‘pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī’’ti (mahāva. 164) ayaṃ attho kāyena vā vācāya vā ubhayena vā viññāpetabbo, evaṃ dinnā hoti pārisuddhi, taṃ pana dentena chandopi dātabbo. Vuttañhetaṃ bhagavatā ‘‘anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīya’’nti (mahāva. 165). Tattha pārisuddhidānaṃ saṅghassapi attanopi uposathakaraṇaṃ sampādeti, na avasesaṃ saṅghakiccaṃ. Chandadānaṃ saṅghasseva uposathakaraṇañca sesakiccañca sampādeti, attano pana uposatho akatoyeva hoti. Tasmā pārisuddhiṃ dentena chandopi dātabbo. Pubbe vuttaṃ pana suddhikacchandaṃ vā imaṃ vā chandapārisuddhiṃ ekena bahūnampi āharituṃ vaṭṭati. Sace pana so antarāmagge aññaṃ bhikkhuṃ passitvā yesaṃ tena chando vā pārisuddhi vā gahitā, tesañca attano ca chandapārisuddhiṃ deti, tasseva sā āgacchati, itarā pana biḷālasaṅkhalikā chandapārisuddhi nāma hoti, sā nāgacchati, tasmā sayameva sannipatitaṭṭhānaṃ gantvā ārocetabbaṃ. Sace pana sañcicca nāroceti, dukkaṭaṃ āpajjati. Chandapārisuddhi pana tasmiṃ hatthapāsaṃ upagatamatteyeva āgatā hoti.
“清净心愿”者，指在法会中设立伍波萨他期间，当众会聚僧团内外时，先行伍波萨他仪式后，前往聚会场所，不与他人共用身体食物，以此恭敬施予心愿。即便病者或有事不能完全遵守者，亦应付施清净心愿。如何付施？当单一比库示意：『我付施心愿，我求心愿得受，我宣言心愿』（大部律165经文），此意应以身体、言语、或二者表露，心愿便成。若未行伍波萨他，或病者或有事者亦应施清净心愿。如何施？当单一比库示意：『我付施清净心愿，我求清净心愿得受，我宣言清净心愿』（大部律164经文），此意亦应以身体、言语、或二者而示现，清净心愿即成。世尊曾言：『我准许，诸比库，于伍波萨他时，施予清净心愿与心愿皆可，且使僧团得成就。』施予清净心愿者，即为僧团成就伍波萨他事宜，无余缺。施予心愿者，仅使僧团成办伍波萨他事及其余末事，而自身则不生伍波萨他。故此，亦应施予清净心愿。古语云：所谓纯净心愿者，能够由一人而得于众多。若在途中见另一比库，其所行心愿或清净事已受持且自己亦施清净心愿，则他即随来，若非如此，则如有恶锁缚之心愿，不会至此故。故当自往会场而宣说之。若持有却不宣说，则生恶事。清净心愿如同铁锁一般牢固到来。
Utukkhānanti ‘‘hemantādīnaṃ utūnaṃ ettakaṃ atikkantaṃ, ettakaṃ avasiṭṭha’’nti evaṃ utūnaṃ ācikkhanaṃ. Bhikkhugaṇanāti ‘‘ettakā bhikkhū uposathagge sannipatitā’’ti bhikkhūnaṃ gaṇanā. Idampi hi ubhayaṃ katvāva uposatho kātabbo. Ovādoti bhikkhunovādo. Na hi bhikkhunīhi yācitaṃ ovādaṃ anārocetvā uposathaṃ kātuṃ vaṭṭati. Bhikkhuniyo hi ‘‘sve uposatho’’ti āgantvā ‘‘ayaṃ uposatho cātuddaso pannaraso’’ti pucchitvā puna uposathadivase āgantvā ‘‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana’’nti (cūḷava. 413) evaṃ ovādaṃ yācanti. Taṃ ṭhapetvā bālagilānagamiye añño sacepi āraññiko hoti, apaṭiggahetuṃ na labhati, tasmā yena so paṭiggahito, tena bhikkhunā uposathagge pātimokkhuddesako bhikkhu evaṃ vattabbo ‘‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Pātimokkhuddesakena vattabbaṃ ‘‘atthi koci bhikkhu bhikkhunovādako sammato’’ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, tato tena so vattabbo ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti (cūḷava. 413). Sace natthi, tato tena pucchitabbaṃ ‘‘ko āyasmā ussahati bhikkhuniyo ovaditu’’nti. Sace koci ussahati, sopi ca aṭṭhahi aṅgehi samannāgato, taṃ tattheva sammannitvā ovādapaṭiggāhako vattabbo ‘‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū’’ti (cuḷava. 413). Sace pana koci na ussahati, pātimokkhuddesakena vattabbaṃ ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti. Ettāvatā hi sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ ārocitaṃ hoti. Tena bhikkhunā ‘‘sādhū’’ti sampaṭicchitvā pāṭipadadivase bhikkhunīnaṃ ārocetabbaṃ.
“Utukkhāna”意谓“冬季等时诸风季节过境”，谓风季短暂。比库群指“有多少比库在伍波萨他日聚集”，即比库们的人数。伍波萨他乃由二者共同促成。Ovāda指比库尼的告诫，因比库尼若未求告诫而自行聚伍波萨他，不当允许。比库尼到来时应说“此为吾伍波萨他”，又查问日期，伍波萨他日复至时说：“比库尼僧，尊敬佛比库僧，求接受告诫纳降。”如此请求。若其他苦行者拜访而不能接受，则由被请求者引领，口授伍波萨他目的比库说：“比库尼僧敬足佛弟子，求受告诫纳降。”若无告诫受者，则问“谁敢劝诫比库尼？”若有，且具八十八种功德，则当敬礼并称其“正名比库尼劝诫者”，邀请其入。若无，则由伍波萨他主持者宣布“无合适劝诫者，比库尼僧应自成伍波萨他”。如有劝诫者，则将其姓名、功德召请入法会。如此规制乃使修学具备严谨规矩。比库尼们对此称善，修行日当告知。
Bhikkhunisaṅghenāpi tā bhikkhuniyo pesetabbā, gacchatha, ayyā, pucchatha ‘‘kiṃ, ayya, labhati bhikkhunisaṅgho ovādūpasaṅkamana’’nti, tāhi ‘‘sādhu, ayye’’ti sampaṭicchitvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vattabbaṃ ‘‘kiṃ, ayya, labhati bhikkhunisaṅgho ovādūpasaṅkamana’’nti. Tena vattabbaṃ ‘‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’’ti, tāhi ‘‘sādhu ayyā’’ti sampaṭicchitabbaṃ. Idañca ekato āgatānaṃ dvinnaṃ tiṇṇaṃ vā vasena vuttaṃ. Tāsu pana ekāya bhikkhuniyā vattabbañceva sampaṭicchitabbañca, itarā tassā sahāyikā. Sace pana bhikkhusaṅgho vā bhikkhunisaṅgho vā na pūrati , ubhayatopi vā gaṇamattameva puggalamattaṃ vā hoti.
比库尼群亦应派遣信使，往访询问：“尊敬者，比库尼僧得何受告诫纳降？”回应应当：“无适合比库劝诫者，且比库尼僧应自行整治庄严。”答复者应获善赞。此规定适用于聚集二人、三人或更多。若一比库尼答复并获认同，则其余是助手。若比库或比库尼群均不完成此事，则两众均只为团体规模人物而已。
Tatrāyaṃ vacanakkamo – ‘‘bhikkhuniyo, ayya, bhikkhusaṅghassa pādevandanti, ovādūpasaṅkamanañca yācanti, labhantu kira, ayya, bhikkhuniyo ovādūpasaṅkamana’’nti, ‘‘ahaṃ, ayya, bhikkhusaṅghassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ, ayya, ovādūpasaṅkamana’’nti, ‘‘bhikkhunisaṅgho, ayyā, ayyānaṃ pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayyā, bhikkhunisaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo, ayyā, ayyānaṃ pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira, ayyā, bhikkhuniyo ovādūpasaṅkamana’’nti, ‘‘ahaṃ, ayyā, ayyānaṃ pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ, ayyā, ovādūpasaṅkamana’’nti, ‘‘bhikkhunisaṅgho, ayya, ayyassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana’’nti. ‘‘Bhikkhuniyo, ayya, ayyassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira, ayya, bhikkhuniyo ovādūpasaṅkamana’’nti, ‘‘ahaṃ, ayya, ayyassa pāde vandāmi, ovādūpasaṅkamanañca yācāmi, labhāmahaṃ, ayya, ovādūpasaṅkamana’’nti. Tenāpi bhikkhunā uposathakāle evaṃ vattabbaṃ ‘‘bhikkhuniyo, bhante, bhikkhusaṅghassa pāde vandanti, ovādūpasaṅkamanañca yācanti, labhantu kira, bhante, bhikkhuniyo ovādūpasaṅkamana’’nti, ‘‘bhikkhunī, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunī ovādūpasaṅkamana’’nti. ‘‘Bhikkhunisaṅgho, bhante, bhikkhuniyo, bhante, bhikkhunī bhante āyasmantānaṃ pāde vandati, vandanti, vandati, ovādūpasaṅkamanañca yācati, yācanti, yācati, labhatu kira, bhante, bhikkhunisaṅgho, labhantu kira, bhante, bhikkhuniyo, labhatu kira, bhante, bhikkhunī ovādūpasaṅkamana’’nti. Uposathaggepi pātimokkhuddesakena vā ñattiṭṭhapakena vā itarena vā bhikkhunā sace sammato bhikkhu atthi, purimanayeneva ‘‘taṃ bhikkhunisaṅgho, taṃ bhikkhuniyo, taṃ bhikkhunī upasaṅkamatu, upasaṅkamantu, upasaṅkamatū’’ti vattabbaṃ. Sace natthi, ‘‘pāsādikena bhikkhunisaṅgho, bhikkhuniyo, bhikkhunī sampādetu, sampādentu, sampādetū’’ti vattabbaṃ. Ovādappaṭiggāhakena pāṭipade taṃ paccāharitvā tatheva vattabbaṃ, ayamettha saṅkhepavinicchayo. Evaṃ bhikkhunīhi yācitaṃ ovādaṃ ārocetvāva uposatho kātabbo. Tena vuttaṃ –
此则是正式的语句程序——“比库尼们，尊敬者，敬足佛比库僧，乞受告诫纳降，愿获允许，尊敬者，比库尼们请受告诫纳降。”“我敬足佛比库僧，乞受告诫纳降，愿得许可，尊敬者，我愿受告诫纳降。”“比库尼僧，尊敬者，恭敬足者，乞求告诫降服，愿获许可，尊敬者，比库尼僧请受告诫纳降。”类似句式反复周行。即使如此，比库尼们于伍波萨他时亦应如此言说：“尊敬者，比库尼们，恭敬佛比库僧，乞受告诫纳降，愿获准予，尊敬者，比库尼们请受告诫纳降。”“比库尼僧，尊敬者，比库尼们尊敬着诸长老的足，恭敬不断，乞求告诫降服，愿获许可，尊敬者，比库尼僧、比库尼们俱应获许可。”伍波萨他时，有告诫传授者如合适比库，则应当由先知者宣示“此为比库尼僧，应受访扣，应入法会。”“无者，则应由庄严的比库尼僧自行整治规矩。”此乃简略汇总结论。比库尼应将其告诫正式告知，方可成就伍波萨他。世尊亦云——
‘‘Chandapārisuddhiutukkhānaṃ , bhikkhugaṇanā ca ovādo;
“清净心愿、过境时节、比库群数及告诫皆为伍波萨他成立必要之先行事。”
Uposathassa etāni, ‘pubbakicca’nti vuccatī’’ti.
“此诸事谓之伍波萨他之‘先行事’。”
Pārisuddhiṃ āyasmanto ārocethāti attano parisuddhabhāvaṃ ārocetha, ‘‘pātimokkhaṃ uddisissāmī’’tiidaṃ pārisuddhiārocanassa kāraṇavacanaṃ. ‘‘Na ca, bhikkhave, sāpattikena pātimokkhaṃ sotabbaṃ, yo suṇeyya āpatti dukkaṭassā’’ti (cūḷava. 386) hi vacanato aparisuddhehi pātimokkhaṃ sotuṃ na vaṭṭati. Tena vuttaṃ – pārisuddhiṃ āyasmanto ārocetha, pātimokkhaṃ uddisissāmīti. Ettha siyā ‘‘saṅgho uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti (mahāva. 134) vuttattā idhāpi ‘‘pātimokkhaṃ uddisissatī’’ti vattabbaṃ, evañhi sati pubbenāparaṃ sandhiyatīti. Vuccate, vacanamattamevetaṃ na sandhiyati, lakkhaṇato pana sameti, saṅghassa sāmaggiyā, gaṇassa sāmaggiyā, puggalassa uddesā saṅghassa uddiṭṭhaṃ hoti pātimokkhanti idañhettha lakkhaṇaṃ, tasmā ‘‘pātimokkhaṃ uddisissāmī’’ti idamevettha vattabbaṃ.
“净戒应由长老们宣说”，谓其自身具足净戒之状态而宣说说：“当指出巴提摩迦戒”，此为宣说净戒之因缘语。经云：“比库们，戒不应因戒犯而听受，若戒犯恶劣，则不宜闻之”（中论386）意指净戒不具者，不宜听受戒法。故有云——“净戒应由长老们宣说，宣说巴提摩迦戒”。此处或可依“大论”134经文“僧团当行伍波萨他节，宜正示巴提摩迦戒”理解，今亦应宣示“巴提摩迦戒”。如此一来，戒法前后相承得以贯通。文义所及，仅此句即无兼义，然就特性而言，却因僧团之和合，众议之统一，个体之意向而成——巴提摩迦戒于僧团正显为戒，即此为标志，故“当指出巴提摩迦戒”此句实为当说之义。
Taṃ sabbeva santā sādhukaṃ suṇoma manasi karomāti nti pātimokkhaṃ. Sabbeva santāti yāvatikā tassā parisāya therā ca navā ca majjhimā ca. Sādhukaṃ suṇomāti aṭṭhiṃ katvā manasi karitvā sotadvāravasena sabbacetasā samannāharāma. Manasi karomāti ekaggacittā hutvā citte ṭhapeyyāma. Ettha ca kiñcāpi ‘‘pātimokkhaṃ uddisissāmī’’ti vuttattā ‘‘suṇotha manasi karothā’’ti vattuṃ yuttaṃ viya dissati, ‘‘saṅgho uposathaṃ kareyyā’’tiiminā pana na sameti. Samaggassa hi saṅghassetaṃ uposathakaraṇaṃ, pātimokkhuddesako ca saṅghapariyāpannova, iccassa saṅghapariyāpannattā ‘‘suṇoma manasi karomā’’ti idameva vattuṃ yuttaṃ.
“我们当悉听僧团戒法，一心精进记持于心”，即是指巴提摩迦戒。‘悉听’者，指长老、初学者、中间学者等众僧会齐。‘一心精进记持’，即分明记忆，置诸心门，以诸心力而具足听受。‘记持于心’意谓应专心致志，一心不乱，以心专注保持此戒。又言“悉当听受，一心记持”，似为劝念听持戒律之合宜语，惟“僧应守伍波萨他节”等言非此。因于和合僧团而言，此时节戒乃为团体行持之事，巴提摩迦戒为僧团所共摄此事之标志，故当宣“当悉听，一心记持”。
Idāni yaṃ vuttaṃ ‘‘pārisuddhiṃ āyasmanto ārocethā’’ti, tattha yathā pārisuddhiārocanaṃ hoti, taṃ dassetuṃ yassa siyā āpatti, so āvikareyyāti āha. Tattha yassa siyāti yassa channaṃ ākārānaṃ aññatarena āpannāpatti bhaveyya. Āpattiñhi āpajjanto alajjitā, aññāṇatā, kukkuccappakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosāti imehi chahākārehi (pari. 295) āpajjati.
今言“净戒应由长老们宣说”，乃指此净戒宣说之法义，如其有戒犯，则应指出之。戒犯者，谓行为藏匿不明，具某种过失。戒犯中有不廉正、不智慧、苦恼、多疑、不可行而误为可行、可行而误为不可行、正念失守等六种状，皆为戒犯之状（律论295）。
Kathaṃ alajjitāya āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti.
不廉正者如何戒犯？彼等知不合宜之事，却因轻慢而离戒不行。
Vuttampi cetaṃ – · 此亦已说——
‘‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;
“藏匿犯戒而戒犯仍在，护藏戒犯不显露；
Agatigamanañca gacchati, ediso vuccati alajjipuggalo’’ti. (pari. 359);
又离理脱法之行，常被称为不廉正人。”（律论359）
Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti, evaṃ aññāṇatāya āpajjati.
如何生起无知？无知者因愚痴迟钝，不明辨当行不当行之事，错误地作了应当作之事，不作应当作之事，或违背应当作之事，因而生起无知。
Kathaṃ kukkuccappakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyaṃ ce, kattabbaṃ siyā, akappiyaṃ ce, na kattabbaṃ, ayaṃ pana ‘‘vaṭṭatī’’ti madditvā vītikkamatiyeva, evaṃ kukkuccappakatatāya āpajjati.
如何生起烦恼不安？因依赖合宜与不合宜之分而生起烦恼不安。若依照戒律行为即是合宜，不合宜者则非应行之事。此时烦恼因执著于此“轮转（轮回）”之见而生起，遂发起烦恼不安。
Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ ‘‘sūkaramaṃsa’’nti khādati, vikāle kālasaññāya bhuñjati, evaṃ akappiye kappiyasaññitāya āpajjati.
如何在不合宜事上而误认合宜？误以“猪肉”为“鹿肉”，随时以错误观念进食，因而于不合宜事误认合宜而生起。
Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ ‘‘acchamaṃsa’’nti khādati, kāle vikālasaññāya bhuñjati, evaṃ kappiye akappiyasaññitāya āpajjati.
如何在合宜事上而误认不合宜？误以“鹿肉”为“猪肉”，在时间上随扰乱观念食用，因而于合宜事误认不合宜而生起。
Kathaṃ satisammosā āpajjati? Sahaseyyacīvaravippavāsādīni satisammosā āpajjati, iti imesaṃ channaṃ ākārānaṃ aññatarena ākārena āpannā yassa siyā sattannaṃ āpattikkhandhānaṃ aññatarā āpatti therassa vā navassa vā majjhimassa vāti attho.
如何生起正当的忏悔？由于未随意抛舍衣物及烦恼而生起正当忏悔。此乃此等忏悔之表现，以其为一种特定形态。若持戒者生一种犯戒之罪，乃至十种罪中某一罪，如为长老、具寿、或中等比库，此罪即为正当忏悔之机制。
So āvikareyyāti so taṃ āpattiṃ desetu vā pakāsetu vāti vuttaṃ hoti. Asantiyā āpattiyāti yassa pana evaṃ anāpannā vā āpattiṃ āpajjitvā ca pana vuṭṭhitā vā desitā vā ārocitā vā āpatti, tassa sā āpatti asantī nāma hoti, evaṃ asantiyā āpattiyā tuṇhī bhavitabbaṃ. Tuṇhībhāvena kho panāyasmante ‘‘parisuddhā’’ti vedissāmīti tuṇhībhāvenāpi hi kāraṇena ahaṃ āyasmante ‘‘parisuddhā’’icceva jānissāmīti. Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṃ hotīti yathā ekeneko puṭṭho byākareyya, yathā ekeneko paccekapuṭṭho ‘‘maṃ esa pucchatī’’ti ñatvā byākareyyāti vuttaṃ hoti.
所谓“应当改正”，即当者应当宣说或揭露该过失。所谓“不和谐之罪”，乃指此罪虽然未生起，或虽生已宣说队伍中，但此罪尚未具现，故称为“不和谐之罪”，是应当使其平息者。以平息之故，尊者亦称为“清净”。虽因缘尚未消融，然我亦当知尊者应具清净之意。如同后面有问答解说，或众多问者提问，一问一答，若后面问者言“这是我所问”，则方才宣说。
Evamevaṃevarūpāya parisāya yāvatatiyaṃ anusāvitaṃ hotīti ettha ekacce tāva ācariyā evaṃ vadanti ‘‘evamevaṃ imissāya bhikkhuparisāya yadetaṃ ‘yassa siyā āpatti, so āvikareyya, asantiyā āpattiyā tuṇhī bhavitabbaṃ, tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmī’ti tikkhattuṃ anusāvitaṃ, taṃ ekamekena ‘maṃ esa pucchatī’ti evaṃ jānitabbaṃ hotīti attho’’ti. Taṃ na yujjati, kasmā? Atthabyañjanabhedato. Anussāvanañhi nāma atthato ca byañjanato ca abhinnaṃ hoti ‘‘dutiyampi etamatthaṃ vadāmī’’tiādīsu (mahāva. 72; cūḷava. 3) viya, ‘‘yassa siyā’’tiādivacanattayaṃ pana atthatopi byañjanatopi bhinnaṃ, tenassa anussāvanattayaṃ na yujjati. Yadi cetaṃ yāvatatiyānussāvanaṃ siyā, nidānuddese aniṭṭhitepi āpatti siyā. Na ca yuttaṃ anāpattikkhette āpattiṃ āpajjituṃ.
依此方法，如此品格的僧团被指示遵守三遍戒。这是经中部分老师所说：“对于此等如是的比库僧团，如此所言——‘犯戒者应当忏悔，对于不和谐的过失应净除，因净除，尊者得以清净’，故此严明地予以指示，唯有本人应当反省询问。此理应明了。”这不能通用，何以故？因意涵和字义不同。所谓训诂者，义理与语义本是密合一体，如大长部第七十二经及小长部第三经所示，“其次我复言此理”等语法，形同一体；然“犯戒者是”等词组既在义理上又在语义上有差异，此故训诂用法不宜强加。倘若三遍戒训诂皆是，则一旦发端不得善时亦构成犯戒。不宜使非应犯戒之处生犯戒。
Apare ‘‘anusāvita’’ntipadassa anusāvetabbanti atthaṃ vikappetvā ‘‘yāvatatiya’’ntiidaṃ upari uddesāvasāne ‘‘kaccittha parisuddhā…pe… tatiyampi pucchāmī’’ti etaṃ sandhāya vuttanti āhu. Tampi na yujjati, kasmā? Atthayuttīnaṃ abhāvato. Idañhi padaṃ keci ‘‘anusāveta’’nti sajjhāyanti, keci ‘‘anusāveta’’nti, taṃ ubhayaṃ vāpi atītakālameva dīpeti, na anāgataṃ. Yadi cassa ayaṃ attho siyā, ‘‘anusāvitaṃ hessatī’’ti vadeyya , evaṃ tāva atthābhāvato na yujjati. Yadi cetaṃ uddesāvasāne vacanaṃ sandhāya vuttaṃ siyā, ‘‘na āvikarissāmī’’ti cittaṃ uppādentassa nidāne samattepi vuttamusāvādo na siyā, kasmā? ‘‘Yāvatatiyaṃ anussāviyamāne’’tivacanato (mahāva. 134) ‘‘yāvatatiya’’nti idaṃ vacanameva niratthakaṃ siyā, kasmā? Nidānuddese yāvatatiyānussāvanassa abhāvatoti evaṃ yuttiabhāvato tampi na yujjati. ‘‘Yāvatatiyaṃ anusāvitaṃ hotī’’ti idaṃ pana lakkhaṇavacanamattaṃ, tena imamatthaṃ dasseti – idaṃ pātimokkhaṃ nāma yāvatatiyaṃ anussāviyati, tasmiṃ yāvatatiyaṃ anussāviyamāne yo saramāno santiṃ āpattiṃ nāvikaroti, tassa yāvatatiyānussāvanāvasāne sampajānamusāvādo hotīti.
他人则更釐清“训诂”一词含义，解释“应被训诂”的意涵，进而说明上文所指“或闻比库清净……第三次我将问讯”等句，是就此语境而言。此也不能适用，何以故？因缺乏合意的解说。今有部分说“训诂”者，亦有说“已训诂”，两者均只表过去时，不及未来。若以此义，则不适合说“将被训诂”，故此不能用。若上文所指语句为真，言“将被训诂”则与意义不符。若本句为终结语，“我不犯过”念头生起时亦须被视为无妄语，何由？因“训诂至三遍”之说无实际介入，故此表达无意义；何以故？因缺乏日后三遍训诂之缘故，此故亦不成立。“三遍训诂发生”仅为记号文字，表明本品即称为三遍训诂者，依其三遍训诂中修止犯戒者，若终止犯戒时存妄语者，即为真正妄语。
Tadetaṃ yathā anusāvitaṃ yāvatatiyaṃ anusāvitaṃ nāma hoti, taṃ dassetuṃ tatthāyasmante pucchāmītiādi vuttaṃ. Taṃ panetaṃ pārājikādīnaṃ avasāne dissati, na nidānāvasāne. Kiñcāpi na dissati, atha kho uddesakāle ‘‘āvikatā hissa phāsu hotī’’ti vatvā ‘‘uddiṭṭhaṃ kho āyasmanto nidānaṃ, tatthāyasmante pucchāmī’’tiādinā nayena vattabbameva. Evañhi nidānaṃ suuddiṭṭhaṃ hoti, aññathā duuddiṭṭhaṃ. Imameva ca atthaṃ sandhāya uposathakkhandhake vuttaṃ ‘‘yāvatatiyaṃ anusāvitaṃ hotīti sakimpi anusāvitaṃ hoti, dutiyampi anusāvitaṃ hoti, tatiyampi anusāvitaṃ hotī’’ti (mahāva. 134). Ayamettha ācariyaparamparābhato vinicchayo.
若说如此为三遍训诂，是名三遍训诂，当以此事与尊者问讯等相应句子相应演说。此说实见于巴拉基戒等法末，而非缘起部分。且未见有，继而于时说：“犯戒甚易”，又说“今尊者已起缘故，仍向尊者请问”等，此乃依序而说。此故缘起得以显明，否则则不彰明。对于此意，梵毗多分律所说：“三遍皆训诂，第一训诂，第二训诂，第三训诂”，此为师徒传习之结论。
Yo pana bhikkhu…pe… sampajānamusāvādassa hotīti sampajānamusāvādo assa hoti, tenassa dukkaṭāpatti hoti, sā ca kho pana na musāvādalakkhaṇena, ‘‘sampajānamusāvāde kiṃ hoti, dukkaṭaṃ hotī’’ti (mahāva. 135) iminā pana bhagavato vacanena vacīdvāre akiriyasamuṭṭhānāpatti hotīti veditabbā.
或复有比库……具妄语者称之为具妄语，比之则是恶行。然此非具妄语之标记，于是说“具妄语者何以为恶”，以如来语示：“由其言语门造成不善业”，此理应明。
Vuttampi cetaṃ – · 此亦已说——
‘‘Anālapanto manujena kenaci,
“不应对人无端生气：
Vācāgiraṃ no ca pare bhaṇeyya;
非己之事亦不应向他人议论。”
Āpajjeyya vācasikaṃ, na kāyikaṃ,
当生起时应为言语上的，不应为身业上的。
Pañhāmesā kusalehi cintitā’’ti. (pari. 479);
这都是经过善巧思惟设计的问题。
Antarāyikoti vippaṭisāravatthutāya pāmojjādisambhavaṃ nivāretvā paṭhamajjhānādīnaṃ adhigamāya antarāyaṃ karoti. Tasmāti yasmā ayaṃ anāvikaraṇasaṅkhāto sampajānamusāvādo antarāyiko hoti, tasmā. Saramānenāti attani santiṃ āpattiṃ jānantena. Visuddhāpekkhenāti vuṭṭhātukāmena visujjhitukāmena. Santī āpattīti āpajjitvā avuṭṭhitā āpatti. Āvikātabbāti saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā pakāsetabbā, antamaso anantarassāpi bhikkhuno ‘‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno, ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī’’ti (mahāva. 170) vattabbaṃ. Sacepi vematiko hoti, ‘‘ahaṃ, āvuso, itthannāmāya āpattiyā vematiko, yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī’’ti (mahāva. 169) vattabbaṃ. Āvikatā hissa phāsu hotītiettha āvikatāti āvikatāya, pakāsitāyāti attho. Alajjitātiādīsu (pari. 295) viya hi idampi karaṇatthe paccattavacanaṃ. Hīti nipātamattaṃ. Assāti etassa bhikkhuno. Phāsu hotīti paṭhamajjhānādīnaṃ adhigamāya phāsu hoti, avippaṭisāramūlakānaṃ pāmojjādīnaṃ vasena sukhappaṭipadā sampajjatīti attho.
所谓障碍者，是指阻碍福乐等令心悬著的事物去除，从而得到第一禅等的成就，因此成为障碍。故此，因其无法更改而称为障碍者。所谓薩羅摩那，是知自己有违犯之事。所谓清净观察，是指生起断灭之愿求清净。所谓违犯与清净，即已违犯而未断灭的违犯。所谓应更正，是指在僧团或团体或个人中公开承认罪过，或即使当下不说，日后仍须说明：“我，尊者，确有此违犯，以后当加以更正。”如此应行。即便只是念头上反悔，也应言语说明：“我，尊者，虽尚未除净，此违犯令我愧恨，将来必当更正。”这是应当行之道。”所谓‘无法更改’，是指已承认故被明示，有此义。所谓‘无愧’，如同经中所说，意为此事对行者来说当下容易成就，故称为无法更改；对此无愧故得安乐。此义是因取得第一禅等胜解，断除了不善生起的烦恼及困扰，而得安乐之道理。
Iti kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 如是，于度疑之巴帝摩卡解释中
Nidānavaṇṇanā niṭṭhitā. · 因缘解释已毕。