Pārājikakaṇḍo · 巴拉基咖篇
Pārājikakaṇḍo巴拉基咖篇
Idāni yadetaṃ nidānānantaraṃ tatrime cattārotiādi pārājikakaṇḍaṃ, tattha tatrāti tasmiṃ ‘‘pātimokkhaṃ uddisissāmī’’ti evaṃ vutte pātimokkhe. Imeti idāni vattabbānaṃ abhimukhīkaraṇaṃ. Cattāroti gaṇanaparicchedo. Pārājikāti evaṃnāmakā. Dhammāti āpattiyo. Uddesaṃ āgacchantīti sarūpena uddisitabbataṃ āgacchanti, na nidāne viya ‘‘yassa siyā āpattī’’ti sādhāraṇavacanamattena.
如今此处所说因缘之后，涉及三者和四者等初段关于巴拉基戒律集的论述，于彼处有言『当为此戒律集作此说明』，即是在戒律集中所言。此乃今应不断宣说以正其本旨。『四者』即计数章节称呼，『巴拉基』是此名称，『戒律』即犯戒行为，『说明』虽有表言，但实指由形态等方面指示而来的一定含义，而非像因缘文中仅用『若有犯戒』一般通说的话语。
1. Paṭhamapārājikavaṇṇanā一、第一巴拉基咖释义
Yo panāti rassadīghādinā liṅgādibhedena yo koci. Bhikkhūti ehibhikkhuupasampadā, saraṇagamanūpasampadā, ovādappaṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, aṭṭhagarudhammappaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti imāsu aṭṭhasu upasampadāsu ñatticatutthena upasampadākammena akuppena ṭhānārahena upasampanno. Tassa pana kammassa vatthuñattianussāvana sīmā parisāsampattivasena akuppatā veditabbā.
所谓『若有』，不可止于字面义而须根据戒律标记、识别标准等分别；所谓『比库』，是指通过此处比库授具、皈依、诫命受持、问答辩护、断八法受持、托人之授、八讲发言、以纯清戒修持及四白甘马戒律授具等八项受具中，凭依此受具行为得以确证。因该戒者行为之范围、条件、场域、关联及戒证齐备，若能认清者，则视为完全无违，毫无偏差。
Tattha vatthūti upasampadāpekkho puggalo, so ṭhapetvā ūnavīsativassaṃ antimavatthuajjhāpannapubbaṃ, paṇḍakādayo ca ekādasa abhabbapuggale veditabbo. Tattha ūnavīsativasso nāma paṭisandhiggahaṇato paṭṭhāya aparipuṇṇavīsativasso. Antimavatthuajjhāpannapubbo nāma catunnaṃ pārājikānaṃ aññataraṃ ajjhāpannapubbo. Paṇḍakādayo vajjanīyapuggalakathāyaṃ vuttā. Tesu āsittapaṇḍakañca usūyapaṇḍakañca ṭhapetvā opakkamikapaṇḍako napuṃsakapaṇḍako paṇḍakabhāvapakkhe ṭhito pakkhapaṇḍako ca idha adhippeto.
此中『范围』者，即以受具作为标准的对象，如置放后距最后一次具体说戒之行为超过二十九年，且前置行为仍存，便称为未满二十九年；最后一次说戒行为，称为四项巴拉基之中某一项之最终示现。所谓『阉人等者』，为十一类非法者，此处谓对有恶名之阉人以谴责、监视、评价等分类，诸如灰阉、憎阉等；依阉人之状况分别设定不同类别，阉人性质中立者或偏向某方者，皆由此而定。
Theyyasaṃvāsako pana tividho liṅgatthenako saṃvāsatthenako ubhayatthenakoti. Tattha yo sayaṃ pabbajitvā na bhikkhuvassāni gaṇeti, na yathāvuḍḍhaṃ bhikkhūnaṃ vā sāmaṇerānaṃ vā vandanaṃ sādiyati, na āsanena paṭibāhati, na uposathādīsu sandissati, ayaṃ asuddhacittatāya liṅgamattasseva thenitattā liṅgatthenako nāma. Yo pana bhikkhūhi pabbajito sāmaṇero samāno kāsāyāni apanetvā tesu saussāhova methunaṃ dhammaṃ paṭisevitvā puna nivāsetvā sāmaṇerabhāvaṃ paṭijānāti, ayaṃ bhikkhūhi dinnaliṅgassa apariccattattā na liṅgatthenako, na liṅgānurūpassa saṃvāsassa sāditattā nāpi saṃvāsatthenako. Antimavatthuajjhāpannakepi eseva nayo. Yo ca kho sāmaṇero samāno videsaṃ gantvā bhikkhuvassāni gaṇeti, yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, uposathādīsu sandissati, ayaṃ saṃvāsamattasseva thenitattā saṃvāsatthenako nāma. Bhikkhuvassagaṇanādiko hi sabbopi kiriyabhedo imasmiṃ atthe ‘‘saṃvāso’’ti veditabbo. Sikkhaṃ paccakkhāya ‘‘na maṃ koci jānātī’’ti puna evaṃ paṭipajjantepi eseva nayo. Yo pana sayaṃ pabbajitvā vihāraṃ gantvā yathāvuḍḍhaṃ vandanaṃ sādiyati, āsanena paṭibāhati, bhikkhuvassāni gaṇeti, uposathādīsu sandissati, ayaṃ liṅgassa ceva saṃvāsassa ca thenitattā ubhayatthenako nāma. Dhuranikkhepavasena kāsāyāni apanetvā antimavatthuṃ ajjhāpajjitvā puna tāni acchādetvā evaṃ paṭipajjantepi eseva nayo, ayaṃ tividhopi theyyasaṃvāsako idha adhippeto. Ṭhapetvā pana imaṃ tividhaṃ.
所谓『同居』者，共同居住之义，分为三类：按种类共居、按时间共居、按种类及时间双重共居。具体如：某人出家后未计年数，不像已成长的比库或沙玛内拉对其禀敬唱拜、让座、出席伍波萨他等。此等行为不畅，不具纯净心，故此为仅凭形式标记的共居者。反之，若为比库等级的入学沙玛内拉，到他家带去袈裟衣物，与家中男女发生不洁行为，则仍维持沙玛内拉身份，不是比库层面之无欺骗共居者，也非因标记共居行为所视的共居者。此理同于四项巴拉基最终示现。还有一种情况，沙玛内拉虽赴他地域，计年数，行跪拜礼，演入口座，参加伍波萨他，视为有共居标记的共居者。总之，比库计年累计及礼仪规范等均是界定共居的行为差异，即所谓『共居』。而若依戒学检验仍不知其真实情况，仍应如此分类。若本人出家后，前往僧侣所，依礼规范行礼，计比库年数，赴伍波萨他，则同时符合标记及共居标准，故属双重共居。由此立定此三类称谓，现下依此设立。
‘‘Rāja dubbhikkha kantāra-roga verī bhayena vā;
「国王因困顿、饥馑、荒野之疾疫、敌人威吓等由头」；
Cīvarāharaṇatthaṃ vā, liṅgaṃ ādiyatīdha yo.
「为夺取衣钵，某人于此处盗取标记」；
‘‘Saṃvāsaṃ nādhivāseti, yāva so suddhamānaso;
“在未安住共处之前，直到他心念清净；
Theyyasaṃvāsako nāma, tāva esa na vuccatī’’ti. (mahāva. aṭṭha. 110);
称为随他共处者，直到此时他才不被如此称呼。”（《大居士律》八分部，第110节）
Yo pana upasampanno titthiyabhāvaṃ patthayamāno sayaṃ vā kusacīrādikaṃ titthiyaliṅgaṃ ādiyati, tesaṃ vā santike pabbajati, naggo vā hutvā ājīvakānaṃ santikaṃ gantvā tesaṃ vatāni ādiyati, ayaṃ titthiyapakkantako nāma. Ṭhapetvā pana manussajātikaṃ avaseso sabbopi tiracchānagato nāma. Yena manussajātikā janetti sayampi manussabhūteneva sañcicca jīvitā voropitā, ayaṃ mātughātako nāma. Pitughātakepi eseva nayo. Yena antamaso gihiliṅge ṭhitopi manussajātiko khīṇāsavo sañcicca jīvitā voropito, ayaṃ arahantaghātako nāma. Yo pana pakatattaṃ bhikkhuniṃ tiṇṇaṃ maggānaṃ aññatarasmiṃ magge dūseti , ayaṃ bhikkhunidūsako nāma. Yo devadatto viya sāsanaṃ uddhammaṃ ubbinayaṃ katvā catunnaṃ kammānaṃ aññataravasena saṅghaṃ bhindati, ayaṃ saṅghabhedako nāma. Yo devadatto viya duṭṭhacittena vadhakacittena tathāgatassa jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeti, ayaṃ lohituppādako nāma. Yassa itthinimittuppādanakammato ca purisanimittuppādanakammato ca ubhato duvidhampi byañjanaṃ atthi, ayaṃ ubhatobyañjanako nāma. Iti ime terasa puggalā upasampadāya avatthū, ime pana ṭhapetvā aññasmiṃ upasampadāpekkhe sati upasampadākammaṃ vatthusampattivasena akuppaṃ hoti.
若有人已具上座比库戒，观彼比库有外道标志者，若自身或邻近修习他方邪教标志如苦刺之类，就称其为外道者；又或持戒后，赤裸身躯前往行商者之处，取其产业亦为外道者。将人身故世后者并称为杀母者，若杀父亦同理。若于遗留之房产中，即使已斋戒清净，仍以无余垢心存杀戒，是斩断阿拉汉者。若明显污辱受戒比库，破坏三明道之一者，称为比库诽谤者。若如迭瓦达德那样，擅自破坏四大戒中之一，破坏僧团者，称为破僧者。若如迭瓦达德那样，恶意怀恨，起杀心，在如来活体中以微小蛆虫吸血者，称为引起血生者。若因男女双方起生意欲，具此二种现象者，称为双现象者。以上三类人乃受具戒缘故而具资格者，但置之不理者，则不与他人具戒同等，以此缘故，具戒者在受戒事务上纯净无灾。
Kathaṃ ñattisampattivasena akuppaṃ hoti? Vatthusaṅghapuggalañattīnaṃ aparāmasanāni, pacchā ñattiṭṭhapanañcāti ime tāva pañca ñattidosā. Tattha ‘‘ayaṃ itthannāmo’’ti upasampadāpekkhassa akittanaṃ vatthuaparāmasanaṃ nāma. ‘‘Suṇātu me, bhante, saṅgho’’tiettha ‘‘suṇātu me, bhante’’ti vatvā ‘‘saṅgho’’ti abhaṇanaṃ saṅghaaparāmasanaṃ nāma. ‘‘Itthannāmassa upasampadāpekkho’’ti upajjhāyassa akittanaṃ puggalaaparāmasanaṃ nāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃ ñattiaparāmasanaṃ nāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassā’’ti evaṃ ñattikittanaṃ pacchā ñattiṭṭhapanaṃ nāma. Iti imehi dosehi vimuttāya ñattiyā sampannaṃ ñattisampattivasena akuppaṃ hoti.
受戒缘故为何能纯净无灾？因有关物、僧团、众生三方面不得疏忽，及之后建立戒约。此即五种戒约不净之罪。在此，所谓“此为比库名”者，是受戒缘故应识之戒约起头语。又“愿僧闻之，尊者”说时不称“僧”，是缺乏戒约应有之称谓，名为僧团异犯。又“某为比库应识”，是持戒导师未识应识者，名为个人戒约异犯。种种正式宣说戒约，皆为戒约不失所依。先结束戒语说“此为戒约”，又说“僧团宽恕”是戒约确认，之后建立戒约。释迦文佛制戒，意在此五种不正，若能摈除此等罪过，即可具戒缘故纯净无灾。
Anussāvanavasena akuppatāyapi vatthusaṅghapuggalānaṃ aparāmasanāni, sāvanāya hāpanaṃ, akāle sāvananti ime pañca anussāvanadosā. Tattha vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anussāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva. Sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva, atha vā pana kammavācābbhantare akkharassa vā padassa vā anuccāraṇaṃ vā duruccāraṇaṃ vā sāvanāya hāpanaṃ nāma. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anussāvanakaraṇaṃ akāle sāvanaṃ nāma. Iti imehi dosehi vimuttāya anussāvanāya sampannaṃ anussāvanasampattivasena akuppaṃ hoti.
依戒律诵持亦有纯净无灾之理。此戒律有人疏忽，妨碍戒律诵持。妨碍戒律诵持有五种罪过。如戒体相关妨碍犯及所称不当文字。于三种戒律诵持时某处遗漏妨碍，是妨碍诵持。若已结束戒语，在四部戒约中重复戒语确认，或在戒语中间字或句说出错误或不当话语，属于妨碍诵持。于诵持时，初头语省略，此谓妨碍戒律诵持。佛制戒以此五种罪过，能免除者，即以戒律诵持纯净无灾。
Pubbe vuttaṃ vipattisīmālakkhaṇaṃ samatikkantāya pana sīmāya kataṃ sīmāsampattivasena akuppaṃ hoti. Yāvatikā bhikkhū kammappattā, tesaṃ anāgamanaṃ, chandārahānaṃ chandassa anāharaṇaṃ, sammukhībhūtānaṃ paṭikkosananti ime pana tayo parisādosā, tehi vimuttāya parisāya kataṃ parisāsampattivasena akuppaṃ hoti. Kāraṇārahattā pana satthu sāsanārahattā ṭhānārahaṃ nāma hoti. Iti yo iminā evaṃ akuppena ṭhānārahena ñatticatutthena upasampadākammena upasampanno, ayaṃ idha ‘‘bhikkhū’’ti adhippeto. Paṇṇattivajjesu pana aññepi saṅgahaṃ gacchanti.
先前已说终止罪恶标志，越过罪恶界限，便得无灾。持戒比库，至于守戒、守命、离欲、断欲逆，即面对逆境时不退失，此三会为戒律群体之不失。由此解脱后，则谓此群体导引受戒之所依名为圣处。如此条件下，具此净法承者，始称为“比库”。而在比库戒法之外，尚有他戒律群体相应相承。
Bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca, yattha cete saha jīvanti, ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattaṃ sikkhāpadasaṅkhātaṃ sājīvañca, tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamaāpanno. Samāpannoti sikkhañca paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. Sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvāti yaṃ sikkhaṃ samāpanno, taṃ apaṭikkhipitvā, yañca sājīvaṃ samāpanno, tasmiṃ dubbalabhāvaṃ appakāsetvā. Tattha cittakhettakālapayogapuggalavijānanavasena sikkhāya paccakkhānaṃ ñatvā tadabhāvena apaccakkhānaṃ veditabbaṃ. Kathaṃ? Upasampannabhāvato cavitukāmatācitteneva hi sikkhāpaccakkhānaṃ hoti, na davā vā ravā vā bhaṇantassa. Evaṃ cittavasena sikkhāpaccakkhānaṃ hoti, na tadabhāvena. Tathā ‘‘buddhaṃ paccakkhāmi, dhammaṃ paccakkhāmi, saṅghaṃ paccakkhāmi, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī’’ti evaṃ vuttānaṃ buddhādīnaṃ cuddasannaṃ, ‘‘gihīti maṃ dhārehi, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, asamaṇo, ‘asakyaputtiyo’ti maṃ dhārehī’’ti evaṃ vuttānaṃ gihiādīnaṃ aṭṭhannañcāti imesaṃ dvāvīsatiyā khettapadānaṃ yassa kassaci savevacanassa vasena tesu yaṃkiñci vattukāmassa yaṃkiñci vadato sikkhāpaccakkhānaṃ hoti, na rukkhādīnaṃ aññatarassa nāmaṃ gahetvā paccācikkhantassa. Evaṃ khettavasena paccakkhānaṃ hoti, na tadabhāvena.
比库们称为受学具足，是指以戒律为根本的弟子所修习的戒法。比库们同住之处，彼此生活，只依靠一份生活费养活自身，即称为共养。以世尊所教示、定有数目的戒律誓戒为根本生活，这种方式即为戒学俱足。所谓俱足，即戒法圆满，生活不违背戒律，二者俱具，是二者皆已成就的意思。戒法尚未广泛完成者谓之软弱未健全。若已成就戒法而未能持守戒律，则为违犯戒法；若已能共养且生活洁净，则住以此为缺点甚少。于此应以心田、时间、环境和对自身资质的认识，反观戒学之修持情况，依于所知辨别增减。如何辨别？由出家身份而生起欲离心，是戒学能被反省之处，不在言语喧哗争论中。由此心念而生反省戒法，不以形式为依据。如经中所说：「我皈依佛，我皈依法，我皈依僧，我皈依戒律、律制、守戒规则、教勅、师长、信徒、共住者、相同修行者、同师弟子、同戒行者、同学者。」此经共十四句。又言：「在家者呀，请护持我，上座沙门，异见者，仍信我。」此等二十一领域的条文，无论谁以此言述及戒法，其心所生出之戒学反省即为此戒学，而非树木等某一名称的人物对言语之直接回应。戒学之反省是依环境领域而起，非单就内容而言。
Tattha yadetaṃ ‘‘paccakkhāmī’’ti ca, ‘‘maṃ dhārehī’’ti (pārā. 51) ca vuttaṃ vattamānakālavacanaṃ, yāni ca ‘‘alaṃ me buddhena, kiṃ nu me buddhena, na mamattho buddhena , sumuttāhaṃ buddhenā’’tiādinā (pārā. 52) nayena ākhyātavasena kālaṃ anāmasitvā purimehi cuddasahi padehi saddhiṃ yojetvā vuttāni ‘‘alaṃ me’’tiādīni cattāri padāni, tesaṃyeva ca savevacanānaṃ vasena paccakkhānaṃ hoti, na ‘‘paccakkhāsi’’nti vā ‘‘paccakkhissa’’nti vā ‘‘maṃ dhāresī’’ti vā ‘‘maṃ dhāressatī’’ti vā ‘‘yaṃnūnāhaṃ paccakkheyya’’nti (pārā. 45) vātiādīni atītānāgataparikappavacanāni bhaṇantassa. Evaṃ vattamāna kālavasena ceva anāmaṭṭhakālavasena ca paccakkhānaṃ hoti, na tadabhāvena.
此中「皈依我」与「护持我」二语乃当时语境之现行语词。而在经文第52页所说「我不归依佛，他人岂可归依佛？我心已解脱佛法」等语句，虽无明时点，但以先前所列十四字连成整体，且在同一环境词语引用下，则该处也是戒学反省，而非「已皈依」「已护持」「我将皈依」「我应护持」等过去未来时态之词出现时，其语意对照兼顾时空之境遇区别因此戒学反省乃现时现地的，是非同时他时已往未来等语未入。
Payogo pana duvidho kāyiko ca vācasiko ca. Tattha ‘‘buddhaṃ paccakkhāmī’’tiādinā (pārā. 51) nayena yāya kāyaci bhāsāya vacībhedaṃ katvā vācasikappayogeneva paccakkhānaṃ hoti, na akkharalikhanaṃ vā hatthamuddādidassanaṃ vā kāyappayogaṃ karontassa. Evaṃ vācasikappayogeneva paccakkhānaṃ hoti, na tadabhāvena.
戒法的反省依使用方式有二种：身体用与语言用。在经文「我皈依法」等语，乃是通过身体能表述的语言即言语层面作反省，而非写字、用手势等身体动作表达。因此戒学之反省是只限于言语使用，而不包括身体书写或手势示意的身体表达。
Puggalo pana duvidho – yo ca paccakkhāti, yassa ca paccakkhāti. Tattha yo paccakkhāti, so sace ummattakakhittacittavedanāṭṭānaṃ aññataro na hoti. Yassa pana paccakkhāti, so sace manussajātiko hoti, na ca ummattakādīnaṃ aññataro, sammukhībhūto ca sikkhāpaccakkhānaṃ hoti. Na hi asammukhībhūtassa dūtena vā paṇṇena vā ārocanaṃ ruhati. Evaṃ yathāvuttapuggalavasena paccakkhānaṃ hoti, na tadabhāvena.
修学者亦分两类：一类是“皈依”者，另一类是“被皈依”者。若彼“皈依”者心中存有狂妄、躁动的心念，则非适合之人。若“被皈依”的人是凡夫出身，未受躁狂等外魔影响，则成为与该戒学反省相应的当面皈依对象。未与之当面相对者，无论借书信或言语表达都不能实现真正皈依。由此可见，戒学反省是通过会见当面对话者，非仅以内容论述为成。
Vijānanampi niyamitāniyamitavasena duvidhaṃ. Tattha yassa yesaṃ vā niyametvā ‘‘imassa, imesaṃ vā ārocemī’’ti vadati, sace te yathā pakatiyā loke manussā vacanaṃ sutvā āvajjanasamaye jānanti, evaṃ tassa vacanānantarameva tassa ‘‘ayaṃ ukkaṇṭhito’’ti vā ‘‘gihibhāvaṃ patthayatī’’ti vā yena kenaci ākārena sikkhāpaccakkhānabhāvaṃ jānanti, paccakkhātāva hoti sikkhā. Atha aparabhāge ‘‘kiṃ iminā vutta’’nti cintetvā jānanti, aññe vā jānanti, apaccakkhātāva hoti sikkhā. Aniyametvā ārocentassa pana sace vuttanayena yo koci manussajātiko vacanatthaṃ jānāti, paccakkhātāva hoti sikkhā. Evaṃ vijānanavasena paccakkhānaṃ hoti, na tadabhāvena. Yo pana antamaso davāyapi paccakkhāti, tena apaccakkhātāva hoti sikkhā. Iti imesaṃ vuttappakārānaṃ cittādīnaṃ vā vasena, sabbaso vā pana apaccakkhānena sikkhaṃ apaccakkhāya sikkhāpaccakkhānasseva ca atthabhūtaṃ ekaccaṃ dubbalyaṃ anāvikatvā.
知见上亦分两类有顺与不顺：顺者言「我告此人此物」「我言彼此」等，当他人听闻认知真切，立时称其为戒学反省，且了解其戒学意味。若有人犹豫查询「此言何义？」，或他人知道，即为非完全正面之戒学反省。不顺者乃无规则不约束地阐说，若有人领悟此非正确言义，则同为戒学反省。此中若在多日内任意多次言说，戒学即为非正面戒学反省之举。由此知心等诸能力维系下，完全戒学反省涵盖谨守戒学本质，无涉缺漏或虚伪之相，即是戒学俱足。简言之，若戒学反省完成，则戒学俱足无缺。
Methunaṃ dhammaṃ paṭiseveyyāti ettha methunaṃ dhammanti rāgapariyuṭṭhānena sadisānaṃ ubhinnaṃ dhammaṃ. Paṭiseveyyāti paṭiseveyya ajjhāpajjeyya. Antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi, ayamettha anupaññatti. Pārājiko hotīti parājito hoti, parājayaṃ āpanno. Asaṃvāsoti pakatattā bhikkhū saha vasanti etthāti ekakammādikova tividhopi vidhi saṃvāso nāma, so tena saddhiṃ natthīti asaṃvāso. Saṅghakammesu hi esa gaṇapūrakopi na hoti, ayaṃ tāva padavaṇṇanā.
「同寝室同行」一语，指由烦恼爱染所生不同的人际关系。所谓同行者，是彼此相处、共同进修修习。所谓尽意，是指彻底完成。执为犯戒，则谓犯了大戒之障。无共处则谓比库不住同一行为规定之处，即发生三种异律之差别，共同修习无统一教规，名为不共住。此为戒学中的一个阶段差别的说明。
Ayaṃ panettha vinicchayo – manussāmanussatiracchānagatavasena hi tisso itthiyo, tāsaṃ vaccamaggapassāvamaggamukhamaggavasena tayo tayo katvā nava maggā, tathā ubhatobyañjanakānaṃ. Purisānaṃ pana vaccamaggamukhamaggavasena dve dve katvā cha maggā, tathā paṇḍakānanti evaṃ tiṃsa maggā. Tesu attano vā paresaṃ vā yassa kassaci maggassa santhatassa vā asanthatassa vā, paresaṃ pana matānampi akkhāyitassa vā yebhuyyena akkhāyitassa vā pakativātena asaṃphuṭṭhe allokāse yo bhikkhu ekatilabījamattampi attano aṅgajātaṃ santhataṃ vā asanthataṃ vā sevanacittena paveseti, parena vā pavesiyamāne pavesanapaviṭṭhaṭṭhitauddharaṇesu yaṃkiñci sādiyati, ayaṃ pārājikāpattiṃ āpanno nāma hoti, ayaṃ tāvettha asādhāraṇavinicchayo. Sabbasikkhāpadānaṃ pana sādhāraṇavinicchayatthaṃ ayaṃ mātikā –
此处的结论是：关于人类的贪欲记忆而言，的确存在三种女性，她们有各自的言语模式，称为前说法道、中说法道和后说法道，合计共九条路径，这也是两者双重特征。关于男性，依其言语路径分别成对分为两组，共六条路径，如此被称为三十条路径。无论这些路径是属于自己还是别人，无论是属于某人一支系或非一支系；不论是针对自己或他人披露之多或少，或因轻慢而未明说的，心怀这样心念而仅属一子之比库，无论自内生或非内生，在他人处所进入、留宿、起立、舍弃时，无论哪种事物被喜好，这即是犯了巴拉基犯，即犯大戒，这是非常特殊的结论。对于全部戒律的普通结论，现列此纲要——
Nidānaṃ puggalaṃ vatthuṃ, paññattividhimeva ca;
缘起、人物、事由、依止类型，以及规定的方式；
Āṇattāpattināpatti-vipattiṃ aṅgameva ca.
以及无过失的情况、违反的情况，且考虑身体部分；
Samuṭṭhānavidhiṃ kiriyā-saññācittehi nānattaṃ;
所有起始的方式均又因行为与心念认识而多样化；
Vajjakammappabhedañca, tikadvayavidhiṃ tathā.
此外戒律的不同种类也有二三区别，亦如是；
Lakkhaṇaṃ sattarasadhā, ṭhitaṃ sādhāraṇaṃ idaṃ;
此法特征共有十七项，这即是普通结论。
Ñatvā yojeyya medhāvī, tattha tattha yathārahanti.
明了事物应当如实结解，高明智慧者因缘所现各自如是。
Tattha nidānaṃ nāma vesāli-rājagaha-sāvatthi-āḷavi-kosambi-sagga-bhaggānaṃ vasena sattavidhaṃ paññattiṭṭhānaṃ, idañhi sabbasikkhāpadānaṃ nidānaṃ. Puggalo nāma yaṃ yaṃ ārabbha taṃ taṃ sikkhāpadaṃ paññattaṃ. Vatthu nāma tassa tassa puggalassa ajjhācāro vuccati. Paññattividhinti paññattianupaññattianuppannapaññattisabbatthapaññattipadesapaññattisādhāraṇapaññatti asādhāraṇapaññattiekatopaññattiubhatopaññattivasena navavidhā paññatti. Tattha anuppannapaññatti nāma anuppanne dose paññattā, sā aṭṭhagarudhammappaṭiggahaṇavasena (cūḷava. 403) bhikkhunīnaṃyeva āgatā, aññatra natthi. Vinayadharapañcamena (mahāva. 259) gaṇena upasampadā, gaṇaṅgaṇūpāhanā (mahāva. 259) dhuvanhānaṃ cammattharaṇanti etesaṃ vasena catubbidhā padesapaññatti nāma. Majjhimadeseyeva hi etehi āpatti hoti, tesupi dhuvanhānaṃ paṭikkhepamattameva pātimokkhe āgataṃ, tato aññā padesapaññatti nāma natthi. Sabbāni sabbatthapaññattiyeva honti, sādhāraṇapaññattidukañca ekatopaññattidukañca atthato ekaṃ, tasmā anuppannapaññattiñca sabbatthapaññattidukañca ekatopaññattidukañca ṭhapetvā sesānaṃ catassannaṃ paññattīnaṃ vasena sabbattha vinicchayo veditabbo. Āṇattāpattināpattivipattintiettha āṇattītiāṇāpanā vuccati. Āpattīti pubbappayogādivasena āpattibhedo. Anāpattīti ajānanādivasena anāpatti. Vipattīti sīlaācāradiṭṭhiājīvavipattīnaṃ aññatarā. Iti imāsaṃ āṇattādīnampi vasena sabbattha vinicchayo veditabbo. Aṅganti sabbasikkhāpadesu āpattīnaṃ aṅgaṃ veditabbaṃ.
此处所谓之因缘，是指关于韦萨利、王舍城、舍卫城、阿拉维、拘尸比及天界等地之群住，所立之七种种类的约制范围，乃是诸所有戒律之因缘基础。所谓人，是指各个开始修习之戒律各各不同。所谓事，是指各个此人之行为规范。所谓种类，是指种种已立、不立、已现起之立约、遍于所有约制之地所共通之约制，以及非常共通之约制，单独之约制，合二之约等，共九种约制。在此，所谓未起约制，是指未现起恶事之约定，该约定专为比库尼整体戒律受持而设，除此别无他者（据《小部》、《长部》）。依据《大部》第五分诸律篇中有上座所承受戒之授戒仪式，及依此而行之众僧之毁戒，谓以此众之教化，当有四种地方俗约。仅在中印度地方，这四俗约始生事故，仅因毁犯至轻者仅受巴提摩卡约戒之制止，自此之外无他俗约。诸全应有之约定，均属通约、共约或单约或二合约，故未起约定亦属这三类约定。需认真观察从未起恶责、犯戒过失、责戒之别等情形，谓之误失，误失乃因之前行故致生之戒犯区分；不犯者，谓因不知或类似故不犯；破戒，谓戒律、行为、见解之某种坏乱等。故上述关于误失等情形，皆须于诸处审察。且应知所有戒律中之戒犯种类亦应详细识别。
Samuṭṭhānavidhinti sabbāpattīnaṃ kāyo vācā kāyavācā kāyacittaṃ vācācittaṃ kāyavācācittanti imāni ekaṅgikadvaṅgikativaṅgikāni. Cha samuṭṭhānāni nāma yāni ‘‘sikkhāpadasamauṭṭhānānī’’tipi vuccanti. Tattha purimāni tīṇi acittakāni, pacchimāni sacittakāni. Tesu ekena vā dvīhi vā tīhi vā catūhi vā chahi vā samuṭṭhānehi āpattiyo samuṭṭhahanti, pañcasamuṭṭhānā nāma natthi. Tattha ekasamuṭṭhānā nāma catutthena ca pañcamena ca chaṭṭhena ca samuṭṭhānena samuṭṭhāti, na aññena. Dvisamuṭṭhānā nāma paṭhamacatutthehi ca dutiyapañcamehi ca tatiyachaṭṭhehi ca catutthachaṭṭhehi ca pañcamachaṭṭhehi ca samuṭṭhānehi, samuṭṭhāti, na aññehi. Tisamuṭṭhānā nāma paṭhamehi ca tīhi, pacchimehi ca tīhi samuṭṭhānehi samuṭṭhāti, na aññehi. Catusamuṭṭhānā nāma paṭhamatatiyacatutthachaṭṭhehi ca dutiyatatiyapañcamachaṭṭhehi ca samuṭṭhānehi samuṭṭhāti, na aññehi. Cha samuṭṭhānā nāma chahipi samuṭṭhāti.
所谓聚集之类，是指诸恶事发生于身、语、身语、语意及身语意等一境界、二境界、三境界中。此五聚集名为『戒律法中诸恶事之聚集』。前者三种属无意（非意志所动）之类，后者为有意（意志所动）之类。于此一、二、三、四、五、六种聚集中恣意犯戒者谓之犯戒，惟无所谓五聚集之名。一聚集者谓一类是第四、第五、第六聚之和，非他。两聚集者谓第一至第四，第二第五，第三第六，第四第六，第五第六聚集之和，非他。三聚集者谓第一至第三与后后三种聚集之和，非他。四聚集者谓第一第三第四、第六等与第二第三第五第六等聚合，非他。六聚集者谓六聚合而成者也。
Evaṃ –
如是者——
Tidhā ekasamuṭṭhānā, pañcadhā dvisamuṭṭhitā;
有三种分别为一聚集，有五种分别为二聚集；
Dvidhā ticaturo ṭhānā, ekadhā chasamuṭṭhitāti.
两种分别为三聚集，三、四种分别为四聚集，一种分别为六聚集也。
Samuṭṭhānavasena sabbāva terasa āpattiyo honti (cūḷava. 165 ādayo), tā paṭhamapaññattisikkhāpadavasena samuṭṭhānato terasa nāmāni labhanti paṭhamapārājikasamuṭṭhānā, adinnādāna-sañcaritta-samanubhāsana-kathina-eḷakaloma-padasodhamma-addhāna-theyyasattha-dhammadesanābhūtārocana-corivuṭṭhāpana-ananuññātasamuṭṭhānāti. Tattha yā kāyacittato samuṭṭhāti, ayaṃ paṭhamapārājikasamuṭṭhānā nāma. Yā sacittakehi tīhi samuṭṭhānehi samuṭṭhāti, ayaṃ adinnādānasamuṭṭhānā nāma. Yā chahipi samuṭṭhāti, ayaṃ sañcarittasamuṭṭhānā nāma. Yā chaṭṭheneva samuṭṭhāti, ayaṃ samanubhāsanasamuṭṭhānā nāma. Yā tatiyachaṭṭhehi samuṭṭhāti, ayaṃ kathinasamuṭṭhānā nāma. Yā paṭhamacatutthehi samuṭṭhāti, ayaṃ eḷakalomasamuṭṭhānā nāma. Yā dutiyapañcamehi samuṭṭhāti , ayaṃ padasodhammasamuṭṭhānā nāma. Yā paṭhamatatiyacatutthachaṭṭhehi samuṭṭhāti, ayaṃ addhānasamuṭṭhānā nāma. Yā catutthachaṭṭhehi samuṭṭhāti, ayaṃ theyyasatthasamuṭṭhānā nāma. Yā pañcameneva samuṭṭhāti, ayaṃ dhammadesanāsamuṭṭhānā nāma. Yā acittakehi tīhi samuṭṭhānehi samuṭṭhāti, ayaṃ bhūtārocanasamuṭṭhānā nāma. Yā pañcamachaṭṭhehi samuṭṭhāti, ayaṃ corivuṭṭhāpanasamuṭṭhānā nāma. Yā dutiyatatiyapañcamachaṭṭhehi samuṭṭhāti, ayaṃ ananuññātasamuṭṭhānā nāmāti. Iti imassa samuṭṭhānavidhinopi vasena sabbattha vinicchayo veditabbo.
由起因所生，一切过失共有十三种（小部第165例），以最初品戒为起因，起因即得十三项名称。以第一巴拉基过失起因，有不与取品、流窜品、同参品、难行品、毛发根除品、语正品、持法品、坏法品、盗窃品、不应知品等。其中文身心起因者，为第一巴拉基集起；以内心三因起因者，为不与取品集起；以身行六类起因者，为流窜品集起；以身行为第六类起因者，为同参品集起；以第三第六因起因者，为难行品集起；以第一第四因起因者，为毛发根除品集起；以第二第五因起因者，为语正品集起；以第一第七第四第六因起因者，为持法品集起；以第四第六因起因者，为坏法品集起；以第五因起因者，为说法品集起；以内心不具三因起因者，为坏影品集起；以第五第六因起因者，为盗窃品集起；以第二第三第五第六因起因者，为不应知品集起。以上依此十三种集起之法，应广泛明了辨别。
Kiriyāsaññācittehi nānattanti etehi kiriyādīhi sabbāpattīnaṃ nānābhāvaṃ ñatvā sabbattha vinicchayo veditabbo. Sabbāpattiyo hi kiriyāvasena pañcavidhā honti, seyyathidaṃ – atthāpatti kiriyato samuṭṭhāti , atthi akiriyato, atthi kiriyākiriyato, atthi siyā kiriyato siyā akiriyato, atthi siyā kiriyato siyā kiriyākiriyatoti. Tattha yā kāyena vā vācāya vā pathavikhaṇanādīsu (paci. 84) viya vītikkamaṃ karontassa hoti, ayaṃ kiriyato samuṭṭhāti nāma. Yā kāyavācāhi kattabbaṃ akarontassa hoti paṭhamakathināpatti (pārā. 459 ādayo) viya, ayaṃ akiriyato samuṭṭhāti nāma. Yā karontassa ca akarontassa ca hoti aññātikāya bhikkhuniyā hatthato cīvarappaṭiggahaṇāpatti (pārā. 508-511) viya, ayaṃ kiriyākiriyatosamuṭṭhāti nāma. Yā siyā karontassa ca, siyā akarontassa ca hoti rūpiyappaṭiggahaṇāpatti (pārā. 582) viya, ayaṃ siyā kiriyato siyā akiriyato samuṭṭhāti nāma. Yā siyā karontassa ca siyā karontākarontassa ca hoti kuṭikārāpatti (pārā. 342 ādayo) viya, ayaṃ siyā kiriyato siyā kiriyākiriyato samuṭṭhāti nāma.
依行为意识者，有差别。所有过失，依行为等分为五种异相，即：有利益的行为集起，无利益的行为集起，既有关又无关的行为集起，有时有关时无关的行为集起，有时有关时亦相关的行为集起。其中文身或口行如离开地面等违犯者，为有利益的行为集起；如虽有行为但不从事第一难行罪者，为无利益的行为集起；既有者又无者，如受衣服领取之罪，为既有关亦无关的行为集起；有时有行为有时无行为，如受银币领取之罪，为有时有关有时无关的行为集起；有时有行为有时有多行为，如住室的罪，为有时有关亦有关的行为集起。
Sabbāpattiyo ca saññāvasena duvidhā honti saññāvimokkhā nosaññāvimokkhāti. Tattha yato vītikkamasaññāya abhāvena muccati, ayaṃ saññāvimokkhā, itarā nosaññāvimokkhā. Puna ca sabbāpi cittavasena duvidhā honti sacittakā acittakā cāti. Tattha yā sacittakasamuṭṭhānavaseneva samuṭṭhāti ayaṃ sacittakā. Yā acittakena vā sacittakamissakena vā samuṭṭhāti ayaṃ acittakā.
一切过失依识见分二种，有识解脱与无识解脱。所谓识解脱者，因违犯意识而得解脱；所谓无识解脱者，非由意识违犯而得解脱。又一切依心可分二类，即有心与无心。依有心集起者，为有心；依无心或有无心混合者，为无心。
Vajjakammappabhedanti ettha sabbāpattiyo vajjavasena duvidhā honti lokavajjā paṇṇattivajjā cāti. Tattha yassā sacittakapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā, sesā paṇṇattivajjā. Sabbā ca kāyakammavacīkammatadubhayavasena tividhā honti. Tattha kāyadvāre āpajjitabbā kāyakammanti vuccati, vacīdvāre āpajjitabbā vacīkammanti vuccati, ubhayattha āpajjitabbā kāyakammaṃ vacīkammañcāti, manodvāre āpatti nāma natthi. Iti iminā vajjakammappabhedenāpi sabbattha vinicchayo veditabbo.
罪责品类称为罪，所有过失依罪状分二类，即世间罪与名义罪。其中心识倾向恶，为世间罪，其余为名义罪。又以身体行为与语言行为之恶，分为三类：身体违犯称为身体业，语违犯称为语业，两者俱违称为身体语业。心门无过失。由此罪责之分类，应悉明辨别。
Tikadvayavidhinti kusalattikavedanāttikavidhiṃ. Āpattiṃ āpajjamāno hi akusalacitto vā āpajjati kusalābyākatacitto vā, tathā dukkhavedanāsamaṅgī vā itaravedanādvayasamaṅgī vā. Evaṃ santepi sabbasikkhāpadesu akusalacittavasena ekaṃ cittaṃ, kusalābyākatacittavasena dve cittāni, sabbesaṃ vasena tīṇi cittāni. Dukkhavedanāvasena ekā vedanā, sukhaupekkhāvasena dve, sabbāsaṃ vasena tisso vedanāti. Ayameva pabhedo labbhati, na añño.
三类别分别称为善心、苦心、非苦非乐心。当作过失时，往往善心失效，起不善意，或善报意，或苦受相联，或苦乐二受同时相属。如此故，在一切戒律中，由不善心有一心聚合，由善恶异心有二心聚合，由凡间一切心中有三心聚合。由苦受一受聚合，乐不动二受聚合，由一切三受聚合。此为唯一区别，别无他法。
Lakkhaṇaṃ sattarasadhā, ṭhitaṃ sādhāraṇaṃ idaṃ, ñatvāti idaṃ nidānādivedanāttikapariyosānaṃ sattarasappakāraṃ lakkhaṇaṃ jānitvā yojeyya medhāvī. Tattha tattha yathārahanti paṇḍito bhikkhu tasmiṃ tasmiṃ sikkhāpade idaṃ lakkhaṇaṃ yathānurūpaṃ yojeyyāti attho. Taṃ pana ayojitaṃ dubbijānaṃ hoti, tasmā naṃ sabbasikkhāpadānaṃ asādhāraṇavinicchayapariyosāne imaṃ mātikaṃ anuddharitvāva yojetvā dassayissāma.
相状分为十七种，此乃通行一般相状，识知之者乃是此制因诸缘起等苦受之终极，知诸缘起结束之十七种相状。于此各戒中，如智者依顺此相状加以结合，意指者也。未加结合者则生显乱，故此制诸戒缘起解说中，皆先述此表彰示。
Idha panassa ayaṃ yojanā – idaṃ vesāliyaṃ sudinnattheraṃ ārabbha methunavītikkamavatthusmiṃ paññattaṃ. ‘‘Methunaṃ dhammaṃ paṭiseveyyā’’ti ayamettha paññatti, ‘‘sikkhaṃ apaccakkhāyā’’ti ca ‘‘antamaso tiracchānagatāyapī’’ti ca dve anupaññattiyo. Anupaññatti ca nāmesā āpattikarā ca hoti aññavādakasikkhāpadādīsu (pāci. 95 ādayo) viya, anāpattikarā ca aññatra supinantātiādīsu (pārā. 236-237) viya, āpattiupatthambhakarā ca adinnādānādīsu (pārā. 91) viya , idha pana upatthambhakarāti veditabbā. Ito paraṃ pana yattha anupaññatti atthi, tattha ‘‘ayaṃ anupaññattī’’ti ettakameva dassayissāma. Ṭhapetvā pana anupaññattiṃ avasesā paññattiyevāti sabbattha vinicchayo veditabbo. Bhikkhuṃ ārabbha uppannavatthusmiṃyeva ‘‘yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyyā’’ti evaṃ bhikkhunīnampi paññattito sādhāraṇapaññatti. Āṇattiyā anāpajjanato anāṇattikaṃ. Bhikkhuṃ pana āṇāpento akappiyasamādānāpattito na muccati, methunarāgena kāyasaṃsagge dukkaṭaṃ, jīvamānakasarīrassa vuttappakāre magge sacepi tacādīni anavasesetvā sabbaso chinne nimittasaṇṭhānamattaṃ paññāyati, tattha antamaso aṅgajāte uṭṭhitaṃ anaṭṭhakāyappasādaṃ pīḷakaṃ vā cammakhilaṃ vā pavesentassāpi sevanacitte sati pārājikaṃ, naṭṭhakāyappasādaṃ sukkhapīḷakaṃ vā matacammaṃ vā lomaṃ vā pavesentassa dukkaṭaṃ, sace nimittasaṇṭhānamattampi anavasesetvā sabbaso maggo uppāṭito, tattha upakkamato vaṇasaṅkhepavasena thullaccayaṃ, tathā manussānaṃ akkhināsākaṇṇacchiddavatthikosesu satthakena katavaṇe vā, hatthiassādīnañca tiracchānānaṃ vatthikosanāsāpuṭesu thullaccayaṃ. Tiracchānānaṃ pana akkhikaṇṇanāsāvaṇesu ahimacchādīnaṃ pavesanappamāṇavirahite aṇunimitte sabbesañca upakacchakādīsu sesasarīresu dukkaṭaṃ. Matasarīre nimitte upaḍḍhakkhāyitato paṭṭhāya yāva na kuthitaṃ hoti, tāva thullaccayaṃ. Kuthite dukkaṭaṃ, tathā vaṭṭakate mukhe acchupantaṃ aṅgajātaṃ pavesentassa dukkaṭaṃ. Oṭṭhato bahi nikkhantajivhāya vā dantesu vā thullaccayaṃ. Nimittato bahi patitamaṃsapesiyaṃ dukkaṭanti ayamettha āpattibhedo.
此处所说的规戒，是以此为起点——即针对韦萨利的苏定那长老所发出的关于邪淫行为的种种特定规定。这所谓“应当弃绝邪淫法”，是此处的规定，且有“戒法以无背逆为限”、“甚至包括在下贱者及外道中的行为”为两种未尽之未定事。所谓未定事，系指名称上虽有过失，但非明犯戒律者，如破戒（巴吉帝亚）第九十五条所示；不犯戒者，非如昏睡等行为（巴拉那第236-237条），而能阻止过失者，譬如偷盗等（巴拉那第91条）。这里所说的阻止过失，须明了其义。其余所有未定事，我们将标明“此为未定事”。须设立未定事，且其余仍归于规戒，此处应当在全篇中判别说明。在涉及比库的行为中，说“但比库应弃邪淫法”，对比库尼亦然，是普遍的规定。所谓未定事与非犯戒事，前者因分别念所起，后者则非分辨所及。若比库犯未定事，却未犯不应取非法过失者，则无法解脱。由邪淫之欲，身心相缠绕，即便在路程上不起余事，一旦肢体相关之事显起，如下述种种状况，其中最恶劣者是触及生起无垢色体及脏污而触犯现前调伏犯巴拉基戒者；次是触及污秽肢体轻微侵犯及毛发接触等，属恶行；即使未达触及整条道路，若不避免引发明显路径中断，则为显明的邪淫行为，有时因轻微蹂躏等，也属严重过失，类似人类眼睛手指断头皮肤创伤之类意象。至于对他人身体上接触，只要非恶性侵入且有限度，则为轻微过失。若因指甲入侵或牙齿造成伤害等，皆属过失区别的说明。
Ajānantassa asādiyantassa ummattakassa khittacittassa vedanāṭṭassa ādikammikānañca anāpatti. Ettha pana yo niddaṃ okkantattā parena katampi upakkamaṃ na jānāti, so ajānanto. Yo jānitvāpi na sādiyati, so asādiyanto. Yo pittavasena atekicchaṃ ummādaṃ patto, so ummattako. Yakkhehi katacittavikkhepo khittacitto. Dvinnampi ca etesaṃ aggisuvaṇṇagūthacandanādīsu samappavattibhāvena ajānanabhāvova pamāṇaṃ. Yo adhimattavedanāya āturattā kiñci na jānāti, so vedanāṭṭo. Yo tasmiṃ tasmiṃ vatthusmiṃ ādibhūto, so ādikammiko. Ayaṃ pana anāpatti. Catūsu vipattīsu sīlavipatti. Tassā dve aṅgāni sevanacittañca maggena maggapaṭipādanañcāti. Samuṭṭhānādito idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedananti, imāni ca samuṭṭhānādīni nāma āpattiyā honti, na sikkhāpadassa. Vohārasukhatthaṃ pana sabbaṭṭhakathāsu sikkhāpadasīsena desanā āgatā, tasmā aññesupi evarūpesu ṭhānesu byañjane ādaraṃ akatvā adhippetameva gahetabbaṃ.
对于无知者、不欲讨厌者、疯狂者、意志散乱者、痛苦者、以及初学者等多种情形，无违犯行为。这里所说的无知者，是指因睡眠而不知自己行为者；知而不厌恶者；意气用事而狂乱者；与亚卡相犯而意志动摇者。上述各种人因缘境遇视如金、香、水银集中体，皆可视为无知状况。对强烈苦痛而无法察觉者，是为痛苦者；对特定境遇起初行为的，是初学者。以上皆属无违犯行为。戒律违犯共分四类（以行为不善为戒律违犯）。这四类违犯中有二类与行为动机及修行道法有关。所谓发端，是指巴拉基戒第一类违犯的起始、行为、知觉解脱、念头状态、外界干扰、身心行为、不善意念等五者。这些所谓发端，属于戒律的违犯，而非戒律本身。为了方便修戒，诸般注释中皆如法说戒律规定，故在其他类似情形中亦当仿照施行。
Atthañhi nātho saraṇaṃ avoca;
利益即是护持者所宣说者；
Na byañjanaṃ lokahito mahesī.
非仅其言辞，而是利乐大众之大德。
Tasmā akatvā ratimakkharesu;
因此，不采悦乐之邪念行为；
Atthe niveseyya matiṃ mutīmāti.
当于正法处建立智识净念的心志。
Paṭhamapārājikavaṇṇanā niṭṭhitā. · 第一巴拉基咖释义完毕。
2. Dutiyapārājikavaṇṇanā二、第二巴拉基咖释义
Dutiye gāmā vā araññāvāti ettha sabbopi ekakuṭikādibhedo parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi ‘‘gāmo’’ti veditabbo. Ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma. Tattha asammohatthaṃ gharaṃ gharūpacāro gāmo gāmūpacāroti ayaṃ vibhāgo veditabbo. Nibbakosassa hi udakapatanaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā saṃmuñjaniyā vā patanaṭṭhānañca gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Yaṃ pana sabbantimaṃ gharaṃ hoti, tassa gharassa tādise gharūpacāre ṭhitassa thāmamajjhimassa purisassa yathā taruṇamanussā attano balaṃ dassento bāhuṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro nāma. Patitassa pana leḍḍuno pavattitvā gataṭṭhānaṃ na gahetabbaṃ. Parikkhittassa pana gāmassa parikkhepoyeva gāmassa paricchedo, tassa sace dve indakhilā honti abbhantarime indakhile ṭhitassa leḍḍupātabbhantaraṃ gāmūpacāro nāma. Padabhājanepi (pārā. 92) hi imināva nayena attho veditabbo. Tattha yvāyaṃ aparikkhittassa gāmassa upacāro dassito, tassa vasena vikāle gāmappavesanādīsu āpatti paricchinditabbā. Iti imaṃ ṭhapetvā gāmañca gāmūpacārañca avasesaṃ imasmiṃ sikkhāpade araññaṃ nāma. Desanāmattameva cetaṃ ‘‘gāmā vā araññāvā’’ti. Ye pana imesaṃ paricchedadassanatthaṃ gharagharūpacāragāmūpacārā vuttā, tatopi pārājikavatthuṃ avaharantassa pārājikaṃ hotiyeva.
第二，关于村庄或林地者，此处须知，不论全部皆是，或者单一小屋等的不同种类，无论有限围绕者或无限者，无论有人居住者或无人居住者，一年四个月季节之外尚存者，若有谁世俗上称之为“村庄”，此等情况当如此理解。置放其处者即称为村庄，而村民生活活动之处则余称为林地。于此，为使不致迷惑，凡住所与住所活动之处，皆应分别称为村庄或村民活动区。小水潭期间，应称为住所。若门口有母牛之村庄，弃其饮水与洗浴用水，则其门口及母牛居房之旁，设木刺围栏，旨在防止牛进入，并作为放牧的围栏，此亦统称为住所活动区。至于完整的住所，耕地中间有人伸臂展示实力，向年弱人投掷泥块者，即为村庄。由此区域外，泥块跌落之处，称为村民活动区。跌落的泥块，不可收受于他处。围限的村庄，其围界及停泊区即称为村庄。若围内有两个围栏，则其围栏内侧绕行之区域称为村民活动区。关于此名义，应以此为标准。若显示出未被围限之村庄活动，则居民于傍晚进入村庄等处不得干扰。故此界定，村庄及村民活动区之余区域，皆称为林地。此处释义即是“村庄或林地”。若有人据此区分住所、住所活动、村庄、村民活动，承认是犯越戒行为者，则为犯戒情节成立。
Adinnanti aññassa manussajātikassa santakaṃ. Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ, avaharaṇacittassetaṃ nāmaṃ. Saṅkhā saṅkhātanti atthato ekaṃ, koṭṭhāsassetaṃ nāmaṃ ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880; mahāni. 109) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ ‘‘theyyacitto avaharaṇacitto’’ti (pārā. 92) evamassa padabhājanaṃ vuttanti veditabbaṃ.
所谓『偷盗』，意指夺取他人人类所属于物之行为。所谓『偷盗意念』，此处“theyyasaṅkhāta”即指偷盗心理。此词中“saṅkhā”意为‘一处’，‘范围’之意，如《相应部》云：“诸诸识之根基聚集”，是名“saṅkhā”。因而，“theyyasaṅkhāta”即是由偷盗心理聚集之意。为表达方便，取意为“偷盗意念聚集”。这是指此意念为一心所构成。因此，对于行为之特定名称，在此处应称为“theyyasaṅkhāta”。若以偷盗意念为根本的，则为真正之偷盗心理，故应理解为“偷盗心即夺取心”，是这句话中所论的释义。
Ādiyeyyāti pañcavīsatiyā avahārānaṃ aññataravasena hareyya. Te pana avahārā pañca pañcakāni samodhānetvā sādhukaṃ sallakkhetabbā. Pañca pañcakāni nāma nānābhaṇḍapañcakaṃ ekabhaṇḍapañcakaṃ sāhatthikapañcakaṃ pubbapayogapañcakaṃ theyyāvahārapañcakanti. Tattha purimāni dve pañcakāni etasseva padassa padabhājane vuttānaṃ ‘‘ādiyeyya hareyya avahareyya iriyāpathaṃ vikopeyya ṭhānā cāveyyā’’ti imesaṃ padānaṃ vasena labbhanti. Tattha nānābhaṇḍapañcakaṃ saviññāṇakāviññāṇakavasena daṭṭhabbaṃ, itaraṃ saviññāṇakavaseneva. Kathaṃ? Ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa. Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Khandhaṃ oropeti, pārājikaṃ. Avahareyyāti upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, dukkaṭaṃ. Sāmikassa vimatiṃ uppādeti, thullaccayaṃ. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, pārājikaṃ. Iriyāpathaṃ vikopeyyāti ‘‘saha bhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ atikkāmeti, thullaccayaṃ. Dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ. Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Evaṃ tāva nānābhaṇḍapañcakaṃ veditabbaṃ. Sasāmikassa pana dāsassa vā tiracchānagatassa vā yathāvuttena abhiyogādinā nayena ādiyanaharaṇaavaharaṇairiyāpathavikopanaṭhānācāvanavasena ekabhaṇḍapañcakaṃ veditabbaṃ.
“盗取”者，为五种二十五种夺物行为中的一种特殊类别。这五种夺物行为被细分为五类，分别称为“多种器物之五行”，“同一种器物之五行”，“利益相关之五行”，“过去曾用过之五行”及“偷盗行为五行”。其中前两类分别对应不同用语的词义解析。“夺取、拿取、携带、违背禁令、弃置及放弃之行为”等动作均属于此范围。具体分类如下：多种器物之五行说道从占有他人器物起为盗，造成恶劣果报。若主损害害其所有物，则为昏沉恶业。若主说“不可成为我的”，抛出器物，则为犯戒行为。携带他人之器物导致偷盗心生，应视为恶业。弃置物品的言辞招致犯戒。越界破坏路途为偷盗加剧犯戒。弃置器物、造成偷盗恶念持续，视为恶业。如此明了多器物之五行。对拥有主人或奴隶等有权法定所有者所犯的盗行为，则归类为同一种器物之五行。
Katamaṃ sāhatthikapañcakaṃ? Sāhatthiko āṇattiko nissaggiyo atthasādhako dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma suṅkaghātakaparikappitokāsānaṃ anto ṭhatvā bahi pātanaṃ. Atthasādhako nāma ‘‘asukassa bhaṇḍaṃ yadā sakkoti, tadā taṃ avaharā’’ti aññaṃ āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpakassa āṇattikkhaṇeyeva pārājikaṃ. Parassa vā pana telakumbhiyā pādagghanakatelaṃ avassaṃ pivanakāni upāhanādīni pakkhipati, hatthato muttamatteyeva pārājikaṃ. Dhuranikkhepo pana ārāmābhiyogaupanikkhittabhaṇḍavasena veditabbo. Tāvakālikabhaṇḍadeyyāni adentassāpi esevanayoti idaṃ sāhatthikapañcakaṃ.
所谓利益相关五行，是指利益上相关、具体实施方法和结果互联的行为。其中“利益相关”意谓借用他人器物时的相依关系。“要求他人所器”为利益相关偷盗，“拒绝接受则强行夺取”为一行为。在施害过程中，若对方无阻拦强行夺取，行为即成犯戒。若盗取他人抹油膏、投掷伤害物品，均属犯戒。利益相关偷盗，综合体现对他人器物的不正占有及更深的扰乱行为。一般甚或生起强烈恶念，犯越戒法。故依此正确了解利益相关五行。
Katamaṃ pubbapayogapañcakaṃ? Pubbapayogo sahapayogo saṃvidhāvahāro saṅketakammaṃ nimittakammanti . Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena, khilādīni saṅkāmetvā khettādiggahaṇavasena ca sahapayogo veditabbo. Saṃvidhāvahāro nāma ‘‘asukaṃ nāma bhaṇḍaṃ avaharissāmā’’ti saṃvidahitvā saṃmantayitvā avaharaṇaṃ. Evaṃ saṃvidahitvā gatesu hi ekenāpi tasmiṃ bhaṇḍe ṭhānā cāvite sabbesaṃ avahārā honti. Saṅketakammaṃ nāma sañjānanakammaṃ. Sace hi purebhattādīsu yaṃkiñci kālaṃ paricchinditvā ‘‘asukasmiṃ kāle itthannāmaṃ bhaṇḍaṃ avaharā’’ti vutto saṅketato apacchā apure taṃ avaharati, saṅketakārakassa saṅketakaraṇakkhaṇeyeva avahāro. Nimittakammaṃ nāma saññuppādanatthaṃ akkhinikkhaṇādinimittakaraṇaṃ. Sace hi evaṃ katanimittato apacchā apure ‘‘yaṃ avaharā’’ti vutto, taṃ avaharati, nimittakārakassa nimittakaraṇakkhaṇeyeva avahāroti idaṃ pubbapayogapañcakaṃ.
所谓过去用过五行，是指以往使用过某物，而现在仍继续占用或相关的行为。它包括场所弃置、聚集等。“过去用”，即之前曾出入某场所，造成不良果报。对应“拿去他人器物”、“制造恶果”、“恶业”等词义。若以携带、聚集、破坏现象表现出拿取行为，依前法见罪。“过去用”五行即是此意义。“过去用”五行包括好几方面，如聚集队伍、离开场所、交接行为等，皆视为犯罪行为。相应地此五行可细分成“弃置”“聚集”“携带”等偷盗动作关联之法理。
Katamaṃ theyyāvahārapañcakaṃ? Theyyāvahāro pasayhāvahāro parikappāvahāro paṭicchannāvahāro kusāvahāroti. Tattha yo sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro theyyāvahāroti veditabbo. Yo pana pasayha balakkārena paresaṃ santakaṃ gaṇhāti gāmaghātakādayo viya, attano pattabalito vā vuttanayeneva adhikaṃ gaṇhāti rājabhaṭādayo viya, tassevaṃ gaṇhato avahāro pasayhāvahāroti veditabbo. Parikappetvā gahaṇaṃ pana parikappāvahāro nāma. So bhaṇḍokāsavasena duvidho. Tatrāyaṃ bhaṇḍaparikappo – sāṭakatthiko antogabbhaṃ pavisitvā ‘‘sace sāṭako bhavissati, gaṇhissāmi, sace suttaṃ, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, tatra ce sāṭako hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā ‘‘sutta’’nti ñatvā puna āharitvā ṭhapeti, rakkhatiyeva. ‘‘Sutta’’nti ñatvāpi ‘‘yaṃ laddhaṃ, taṃ gahetabba’’nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. ‘‘Coro coro’’ti anubandho chaṭṭetvā palāyati, rakkhati. Sāmikā disvā gaṇhanti, rakkhati yeva. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Sāmikesu nivattesu sayaṃ disvā paṃsukūlasaññāya ‘‘pagevetaṃ mayā gahitaṃ, mama dāni santaka’’nti gaṇhantassāpi bhaṇḍadeyyameva. Tattha yvāyaṃ ‘‘sace sāṭako bhavissati, gaṇhissāmī’’tiādinā nayena pavatto parikappo, ayaṃ bhaṇḍaparikappo nāma.
所谓偷盗行为五行，包含偷取、掩藏、潜藏、损坏及恶意行为等五大类。诸破坏边界等行为，属于偷盗范畴。盖因伪装或掩藏、偷拿、损坏他物，皆为偷盗。“掩藏”即用力占有他人财物，如同盗匪般；“潜藏”则暗中藏匿器物；“损坏”乃毁坏物品；“恶意”则指恶意使用、侮辱。所有行为均具越戒特点。具体示例包括将物品藏于壁龛、暗室，或持械恐吓等，若若被抓，将构成巴拉基犯戒。隐匿者逃跑，主张所有权时，视为偷盗；事主发现其行为，视作盗物。若只是现场发现者，则为偷盗行为。若暗中窃取者，则为偷盗之典型。因而偷盗五行涵盖各类偷盗相关行为及其因果律理。
Okāsaparikappo pana evaṃ veditabbo – ekacco pana parapariveṇādīni paviṭṭho kiñci lobhaneyyaṃ bhaṇḍaṃ disvā gabbhadvārapamukhaheṭṭhāpāsādadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya dassāmi, no ce passissanti, harissāmī’’ti parikappeti, tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte avahāro hoti. Iti yvāyaṃ vuttanayeneva pavatto parikappo, ayaṃ okāsaparikappo nāma. Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ‘‘parikappāvahāro’’ti veditabbo.
然而，应当如此认识所谓意图占有（okāsaparikappo）——有些人进入别人的领地等地方，见到某种可贪的器物，便在靠近门口或庭院围墙、房屋、柱子根部等处，做出划界分隔的行动，如同说：“如果他们从这里经过，我就如行者般拿着物品示现给他们看；要是不经过，我就拿走。”由此形成意图占有，乃至拿到物品前所做的划界区分及其他举动总称为意图占有。如此，这种依照所说而发起的意图占有，即名为意图占有。当以这两种意图占有为基础加以采取及持有，即应知为占有的行为。
Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro nāma. So evaṃ veditabbo – yo bhikkhu uyyānādīsu paresaṃ omuñcitvā ṭhapitaaṅgulimuddikādīni disvā ‘‘pacchā gaṇhissāmī’’ti paṃsunā vā paṇṇena vā paṭicchādeti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti . Yadā pana sāmikā vicinantā apassitvā ‘‘sve jānissāmā’’ti sālayāva gatā honti, athassa taṃ uddharato uddhāre avahāro. Paṭicchannakāleyeva ‘‘etaṃ mama santaka’’nti sakasaññāya vā ‘‘gatā dāni te, chaṭṭitabhaṇḍaṃ ida’’nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyatatiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Pacchā ñatvā codiyamānassa adadato sāmikānaṃ dhuranikkhepe avahāro hoti. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ. Yo pana tathārūpaṃ bhaṇḍaṃ yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālukāya vā paveseti, tassa pavesitamatteyeva avahāro.
遮盖起持拿物者称为遮盖占有（paṭicchannāvahāro）。对此应当如此认识——有比库在园苑等处见他人遗落的戒指、指环等物，视之后心生“随后要拿”的念头，用沙土或树叶遮掩。对此仅此程度未取出，尚无占有。然当主人回来查找物品未见，心想“我自己知道”，从房舍离开时，若此人取出该物，此即取出时的占有。遮盖时若与主人有共识，或主人入睡有梦见之语，云“这是我的遗物”，或借尘堆梦中所识之物将其拾起，此犹属于占有之物。二三日后彼此往来查验见到绑绳，拒绝归还而执持物品，则为占有。何故？因于使用上未让他人见到该物。若有人如常物品常放处未遮掩而意图占有，甚至用脚踢弄、用杖或沙土掩盖，则取物时即是占有。
Kusaṃ saṅkāmetvā pana avaharaṇaṃ kusāvahāro nāma. Sopi evaṃ veditabbo – yo bhikkhu vilīvamayaṃ vā tālapaṇṇamayaṃ vā katasaññāṇaṃ yaṃkiñci kusaṃ pātetvā cīvare bhājīyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusaṃ parassa koṭṭhāse pātetukāmatāya uddharati, rakkhati tāva. Parassa koṭṭhāse pātite rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusaṃ uddharati, uddhatamatte avahāro. Sace paṭhamataraṃ parakoṭṭhāsato parassa kusaṃ uddharati, attano koṭṭhāse pātetukāmatāya uddhāre rakkhati, pātanepi rakkhati, attano koṭṭhāsato pana attano kusaṃ uddharato uddhāreyeva rakkhati, taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte avahāro. Ayaṃ kusāvahāro. Iti yaṃ vuttaṃ ‘‘ādiyeyyāti pañcavīsatiyā avahārānaṃ aññataravasena hareyyā’’ti, tassattho pakāsito hoti.
用草束缚而形成的占有称为草占有（kusāvahāro）。同样应如此认识——有比库误认为是棕榈叶或椰叶制作的物品，无意中将某物草放入自己衣钵容器附近，欲稍微减少或增多，以此将草放到他人容器中欲占有者，便保护那部分草。只是他人容器中的草被保护着。若此人又从他人容器中取草保护，即是占有。若先从他人容器取出，然后欲放入自己容器中保护，也保护了自己容器中原有的草，取出后放入他人容器，这同样是用手动作为保护的占有。此即草占有。由此可知“五分之二的占有种类中，其中之一便是草占有”，导师对此有所说明。
Yathārūpeti yādise. Adinnādāneti adinnassa parasantakassa gahaṇe. Rājānotiidaṃ bimbisāraṃyeva sandhāya vuttaṃ, aññe pana tathā kareyyuṃ vā na kareyyuṃ vāti te nappamāṇaṃ. Haneyyuṃvāti hatthādīhi vā potheyyuṃ, satthena vā chindeyyuṃ. Bandheyyuṃ vāti rajjubandhanādīhi bandheyyuṃ vā. Pabbājeyyuṃ vāti nīhareyyuṃ vā. Corosi bālosi mūḷhosi thenosīti imehi vacanehi paribhāseyyuṃ. Kīdisassa pana adinnassa ādāne rājāno evaṃ karonti? Pādassa vā pādārahassa vā. Tathārūpaṃ bhikkhu adinnaṃ ādiyamānoti tādisaṃ bhikkhu porāṇakassa kahāpaṇassa pādaṃ vā pādārahaṃ vā bhaṇḍaṃ adinnaṃ bhūmiādīsu yattha katthaci ṭhitaṃ yaṃkiñci sajīvanijjīvaṃ vuttappakārānaṃ avahārānaṃ yena kenaci avahārena avaharanto pārājiko hoti, ko pana vādo tato atirekatarasminti.
例如所谓取非法财物（Adinnādāna），即取非得允许的他人财物。关于此，曾于宾比萨拉说，“国王若如此做他人亦可模仿。”又谓“可杀”，即用手刀砍断；“可绑”，即用绳索缚缚；“可放逐”，即驱逐他人。偷盗者、愚痴者、愚笨者均为此类词句所指。当如何取他人之物？例如若比库拿取农民旧有货币，或者脚、脚腕器物、其他财物，即属于非法取用。此类所有于土地等场所放置，且为生活必需的被占用及有所有权者，用某种占用手段持有，被取之人便因占有行为而犯过者。再无多余争论。
Rājagahe dhaniyattheraṃ ārabbha rañño dārūni adinnaṃ ādiyanavatthusmiṃ paññattaṃ, ‘‘gāmā vā araññā vā’’ti ayamettha anupaññatti, sādhāraṇapaññatti, sāṇattikaṃ, haraṇatthāya gamanādike pubbappayoge dukkaṭaṃ, āmasane dukkaṭaṃ, pārājikavatthuno phandāpane thullaccayaṃ. Ādiyantassa māsake vā ūnamāsake vā dukkaṭaṃ, atirekamāsake vā ūnapañcamāsake vā thullaccayaṃ, pañcamāsake vā atirekapañcamāsake vā pārājikaṃ. Sabbattha gahaṇakālavasena ca gahaṇadesavasena ca paribhogabhājanaparivattanādīhi ca parihīnāparihīnavasena vinicchayo veditabbo. Sakasaññissa, vissāsaggāhe, tāvakālike, petapariggahe, tiracchānagatapariggahe, paṃsukūlasaññissa, ummattakādīnañca anāpatti. Sīlavipatti, aññassa manussajātikassa vasena parapariggahitaṃ, parapariggahitasaññitā, garuparikkhāro, theyyacittaṃ, vuttappakārānaṃ avahārānaṃ vasena avaharaṇañcāti imānettha pañca aṅgāni. Adinnādānasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedananti.
在王舍城，当富有老比库开始盗取王室木材，犯下此项禁止。此事有明文规定，“乡村或荒野皆然”，此并非私人约定，而是普遍常规及规训。盗窃严重之处包含去向行动、藏匿、违犯巴拉基（过失）事由。盗取时数月至少一个月，即属轻罪；过五个月则属重戒。无论何处，盗取时间长短、地点、安全保证、隐匿等都应评估判断。贪淫行为、不净物或他人所有之衣物，怀有恶意心及所说的各种占有行为均属盗窃性质。盗取引起的业、识、心等三重果报相应，乃五大部分的违规行为，包含各种盗取、行为及意境。
Dutiyapārājikavaṇṇanā niṭṭhitā. · 第二巴拉基咖释义完毕。
3. Tatiyapārājikavaṇṇanā三、第三巴拉基咖释义
Tatiye sañciccāti saṃcetetvā saddhiṃ cetetvā. ‘‘Pāṇo’’tisaññāya saddhiṃyeva ‘‘vadhāmi na’’nti vadhakacetanāya cetetvā pakappetvā. Manussaviggahanti kalalato paṭṭhāya jīvamānakamanussajātikasarīraṃ. Jīvitāvoropeyyāti kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojeyya. Imassa panatthassa āvibhāvatthaṃ pāṇo veditabbo, pāṇātipāto veditabbo, pāṇātipātī veditabbo, pāṇātipātassa payogo veditabbo. Tattha pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Pāṇātipātoti yāya cetanāya jīvitindriyupacchedakapayogaṃ samuṭṭhāpeti, sā cetanā. Pāṇātipātīti vuttacetanāya samaṅgipuggalo. Pāṇātipātassa payogoti pāṇātipātassa cha payogā sāhatthiko nissaggiyo āṇattiko thāvaro vijjāmayo iddhimayoti . Tattha sāhatthikoti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. Nissaggiyoti dūre ṭhitaṃ māretukāmassa kāyena vā kāyappaṭibaddhena vā ususattiyantapāsāṇādīnaṃ nissajjanaṃ. Tattha ekeko uddissānuddissabhedato duvidho. Tattha uddissake yaṃ uddissa paharati, tasseva maraṇena kammabaddho. ‘‘Yo koci maratū’’ti evaṃ anuddissake pahārappaccayā yassa kassaci maraṇena kammabaddho. Ubhayatthāpi ca paharitamatte vā maratu, pacchā vā teneva rogena, paharitakkhaṇeyeva kammabaddho. Āṇattikoti ‘‘asukaṃ nāma mārehī’’ti aññaṃ āṇāpentassa āṇāpanaṃ.
第三者“合谋”就是共同联合作为。因形象、声音传达“我必杀你”等杀人意图。人体被他人持握，称为“人身侵占”。杀生意图是用利器或药草等手段伤害活体，使其死亡并断绝生命意识。由此产生了杀生，即杀生者及杀生行为之意。杀生行为有六种，即对有意图造成伤害者分为自杀、他杀两类。对自杀者，即是自我杀灭；对他人的杀害，是因施杀而造作的业果之因。无论被杀者是否存活一分钟，或之后因伤病死亡，行为皆属业因。所谓“杀不可忍”是指他人苦难的带来。
Tattha – · 其中——
Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;
场所、时间和机会，行住坐卧中所持的兵器；
Kriyāvisesoti ime, cha āṇatti niyāmakā.
所谓职责限制者，是这六种施加限制之因。
Tattha vatthūti puggalo. Yañhi puggalaṃ ‘‘mārehī’’ti āṇatto sace tameva māreti, āṇāpakassa āpatti. Atha aññaṃ māreti, taṃmaññamāno vā aññaṃ māreti, āṇāpako muccati. ‘‘Imaṃ mārehī’’ti āṇatte pana āṇāpakassa dukkaṭaṃ. Kāloti purebhattādikālo. Sace hi ‘‘purebhattaṃ mārehī’’ti āṇatto purebhattameva māreti, āṇāpakassa āpatti. Atha yaṃ purebhattaṃ niyāmitaṃ, tato pacchā vā pure vā māreti, āṇāpako muccati. Iminā nayena sabbattha vinicchayo veditabbo. Thāvaroti asaṃhārimena upakaraṇena māretukāmassa opātakkhaṇanaṃ apassenasaṃvidhānaṃ asiādīnaṃ upanikkhipanaṃ taḷākādīsu visasampayojanaṃ rūpūpahārotievamādi. Vuttanayeneva cetthāpi uddissānuddissabhedo veditabbo. Vijjāmayoti māraṇatthaṃ vijjāparijappanaṃ. Iddhimayoti kammavipākajāya iddhiyā payojanaṃ.
其中文意所指的场所者，是指人。若有人以“我杀此人”为界限，如果他真的杀了那个人，则限制者受过失。若他杀了他人，或为他人所杀，则限制者免除。以“杀这个人为界”则对限制者是恶。时间者，是指过去、现在、未来的时间段。若有人以“杀了过去的人”为界，真实杀了过去的人，则限制者受过失。若杀的是受时间规定的人，之后又杀了过去或未来的人，则限制者免除。依此方法应当详察各处。所谓不动者，指借助非积累之具器杀生之欲，经过慎重之方法、断绝发生之因缘、如水泄途等障碍，断绝生灭之相，形色远离等。依这种教说处处当辨其有无及异同。所谓知识之可说者，是指为杀生目的而说之知识覆蔽。所谓神通者，是指以业报为因缘而产生的神力关联。
Satthahārakaṃ vāssa pariyeseyyāti ettha haratīti hārakaṃ, kiṃ harati? Jīvitaṃ. Atha vā haritabbanti hārakaṃ, upanikkhipitabbanti attho. Satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Pariyeseyyāti yathā labhati, tathā kareyya, upanikkhipeyyāti attho. Etena thāvarapayogaṃ dasseti. Itarathā hi pariyiṭṭhimatteyeva pārājiko bhaveyya, na cetaṃ yuttaṃ. Padabhājane panassa byañjanaṃ anādiyitvā yaṃ ettha thāvarapayogasaṅgahitaṃ satthaṃ, tadeva dassetuṃ ‘‘asiṃ vā’’tiādi vuttaṃ. Maraṇavaṇṇaṃ vā saṃvaṇṇeyyāti vācāya vā tālapaṇṇādīsu likhitvā vā ‘‘yo evaṃ marati, so dhanaṃ vā labhatī’’tiādinā nayena maraṇe guṇaṃ pakāseyya. Etena yathā ‘‘adinnādāne ādiyeyyā’’ti vuttattā pariyāyakathāya muccati, nayidha, evaṃ ‘‘saṃvaṇṇeyyā’’ti vacanato pana idha pariyāyakathāyapi na muccatīti ayamattho veditabbo. Maraṇāya vā samādapeyyāti ‘‘satthaṃ vā āharā’’tiādinā (pārā. 172) nayena maraṇatthāya upāyaṃ gāhāpeyya. Etena āṇattikappayogaṃ dasseti. Ambho purisāti ālapanametaṃ. Kiṃ tuyhiminātiādi saṃvaṇṇanākāranidassanaṃ. Iti cittamanoti iti citto iti mano. ‘‘Mataṃ te jīvitā seyyo’’tiettha vuttamaraṇacitto maraṇamanoti attho. Ettha ca ‘‘mano’’tiidaṃ cittassa atthadīpanatthaṃ vuttaṃ. Tenevassa padabhājane ‘‘yaṃ cittaṃ taṃ mano’’ti (pārā. 172) āha. Cittasaṅkappoti vicittasaṅkappo. Etthāpi iti-saddo āharitabbo. ‘‘Saṅkappo’’ti ca saṃvidahanamattassetaṃ nāmaṃ, na vitakkasseva. Tañca saṃvidahanaṃ imasmiṃ atthe saññācetanādhippāyehi saṅgahaṃ gacchati, tasmā ‘‘iti cittasaṅkappo’’ti ‘‘mataṃ te jīvitā seyyo’’tiettha vuttamaraṇasaññī maraṇacetano maraṇādhippāyoti evamettha attho daṭṭhabbo. Padabhājanepi hi ayameva nayo dassito . Etena maraṇacittādīhi vinā ‘‘ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷha’’ntiādinā (dha. pa. 112) nayena dhammaṃ bhāsantassa saṃvaṇṇanā nāma na hotīti dasseti. Anekapariyāyenāti nānappakārena uccāvacena kāraṇena. Puna maraṇavaṇṇantiādi nigamanavacanaṃ. Pārājiko hotīti taṅkhaṇūpapannampi manussaviggahaṃ vuttanayena jīvitā voropento pārājiko hotīti.
“获取教师维持生命的东西”中，‘获取’意为获得什么？即获得生命；或者‘应当获得者’则指所应获得的用途。‘教师’指人类群类。‘获得’则指如所获得者应得，‘应当获得’则指所应投放的器物。由此明示不动使用。否则若只是为完成法事之戒律而为，称不合适。未开始诵说文字讲解，若依所聚不动之义，应当显示，故言“或是有，或无”等。关于死亡的描写，可以用口头表达或书写于棕梠叶等，阐扬“死者得其财富”等，使死中具其德。此与“不取之戒”中的周延阐述相同。此处以“描写死”一语作引，是表整体之法义非仅字面。以“关注死亡”则为教师带来方法。由此显示对限制责罚的适用。诸人际谈话为称述此义。如“愿你的生命更胜”，此处说明“死之念”，指言中「心」即意。要知心词：“所谓心就是意”。心想即变换意念。此处“如此心想即为心想”意，应知此义。“心想”为心意活动，非单是思维。心活动系由意解、想等心因素统摄。故云“如此心想”。“愿你的生命更胜”等言中隐含死之意念，死意为主要意念也。用此义说明意涵。如“心即是意”所说。依心语义而论，眼前示现心意。即“以此思维、以此心识”等分别。故“心想”即意之集合。总之此语用以示法理。若无“死意”等，譬如“我一日生命更好、努力坚强”等，虽表达教理之义，无实质死念，故非此处所说范围。多种不同表达，各有所因。又以“描写死亡”等词为结语。虽若因过失而失戒，属人间谋杀而致越戒，若为疯狂等无责，则不受过失。此处应辨明用法差别。所谓非故意者，即未存“以此方式我杀他”之意而由毒箭、跌落等意外致死，如咒语所说，或因无知误杀，或因治疗误杀，无过失。依此辨别非故意等类型。戒犯、杀人心、执意杀、意图杀、由此死亡谓五种因素。盗取戒之意、行为、心之分别、身、言行为及不善心、苦受等。
Vesāliyaṃ sambahule bhikkhū ārabbha aññamaññaṃ jīvitā voropanavatthusmiṃ paññattaṃ, ‘‘maraṇavaṇṇaṃ vā’’ti ayamettha anupaññatti, sādhāraṇapaññatti, sāṇattikaṃ, māraṇatthāya opātakkhaṇanādīsu dukkaṭaṃ, anodissa khate opāte yassa kassaci patanepi dukkaṭaṃ, yakkhapetatiracchānagatamanussaviggahānaṃ tiracchānagatassa ca dukkhuppattiyaṃ dukkaṭameva, manussajātikassa dukkhuppattiyaṃ thullaccayaṃ, tathā yakkhādīnaṃ maraṇe, tiracchānagatamaraṇe pana pācittiyaṃ, manussamaraṇe pārājikanti. Iminā nayena sabbattha payogabhedavasena āpattibhedo veditabbo. Asañcicca mārentassa ajānantassa namaraṇādhippāyassa ummattakādīnañca anāpatti. Tattha asañciccāti ‘‘iminā upakkamena imaṃ māremī’’ti acetetvā katena upakkamena musalussāpanavatthusmiṃ (pārā. 180 ādayo) viya pare matepi anāpatti. Ajānantassāti ‘‘iminā ayaṃ marissatī’’ti ajānantassa upakkamena visagatapiṇḍapātavatthusmiṃ (pārā. 181) viya pare matepi anāpatti. Namaraṇādhippāyassāti maraṇaṃ anicchantassa upakkamena bhesajjavatthusmiṃ (pārā. 187) viya pare matepi anāpatti. Evaṃ asañciccātiādīsu vinicchayo veditabbo. Sīlavipatti, manussajātikapāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti imānettha pañca aṅgāni. Adinnādānasamauṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
在韦萨里许多比库中，因相互间生计过失为前提，称为“描写死亡”等。此处言无特别专称，但属普通说法、常用话语。乃因对死亡之处理过程因多而殊不可得，故称烦琐。凡有药物中毒、跌落、畜生附身等天、人、魔六道之痛忧，皆属苦恼。人为的苦恼尤甚。天等及动物死亡属巴吉帝亚戒，人在宰杀则为巴拉基卡戒。依此缘故应明因缘使用差异。意外情况下致死、无知致死、治疗致死皆无过失。前者谓“不知以此手段杀害”而无意，以因毒箭命中等类似，视为无过失。后者谓“不知此人会死”，如误杀视同他人。治疗致死者如医治时误杀，无惩罚。应由此辨明非故意等例。犯戒、杀生心、存杀心、杀意及促成死亡五大要素。盗戒发作、行为、意识分别，身口意所作以及不善心、痛苦感受。
Tatiyapārājikavaṇṇanā niṭṭhitā. · 第三巴拉基咖解释完毕。
4. Catutthapārājikavaṇṇanā四、第四巴拉基咖解释
Catutthe anabhijānanti sakasantāne anuppannattā attani atthibhāvaṃ ajānanto. Uttarimanussadhammanti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ. Attupanāyikanti attani taṃ upaneti ‘‘mayi atthī’’ti samudācaranto, attānaṃ vā tattha upaneti ‘‘ahaṃ ettha sandissāmī’’ti samudācarantoti attupanāyiko, taṃ attupanāyikaṃ. Evaṃ katvā samudācareyyāti sambandho. Alamariyañāṇadassanantiettha mahaggatalokuttarapaññā jānanaṭṭhena ñāṇaṃ, cakkhunā ca diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanatthena dassananti ñāṇadassanaṃ, ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ, alaṃ pariyattaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha jhānādibhede uttarimanussadhamme, alaṃ vā ariyañāṇadassanamassāti alamariyañāṇadassano, taṃ alamariyañāṇadassanaṃ. Samudācareyyāti vuttappakārametaṃ uttarimanussadhammaṃ attupanāyikaṃ katvā kāyena vā vācāya vā tadubhayena vā viññussa manussajātikassa āroceyya. Iti jānāmi iti passāmīti samudācaraṇākāradassanametaṃ, attupanāyikañhi katvā vinā aññāpadesena samudācaranto evaṃ samudācarati, tasmā yvāyaṃ padabhājane (pārā. 209) ‘‘paṭhamaṃ jhānaṃ samāpajjiṃ, samāpajjāmi, samāpanno’’tiādibhedo vutto, so sabbo idheva saṅgahaṃ gacchatīti veditabbo. ‘‘Iti jānāmi iti passāmī’’ti hi vadanto na yidaṃ vacanamattameva vadati, atha kho ‘‘iminā ca iminā ca kāraṇena ayaṃ dhammo mayi atthī’’ti dīpeti, ‘‘samāpajji’’ntiādīni ca vadantena hi samāpajjanādīhi kāraṇehi atthitā dīpitā hoti, tena vuttaṃ ‘‘yvāyaṃ padabhājane paṭhamaṃ jhānaṃ samāpajjiṃ, samāpajjāmi, samāpannotiādibhedo vutto, so sabbo idheva saṅgahaṃ gacchatī’’ti. Tato aparena samayenāti tato ārocitakālato aññatarasmiṃ kāle. Iti āpattipaṭijānanakāladassanametaṃ, ayaṃ pana ārocitakkhaṇeva āpattiṃ āpajjati. Āpattiṃ pana āpanno yasmā parena codito vā acodito vā paṭijānāti, tasmā ‘‘samanuggāhīyamāno vā asamanuggāhīyamāno vā’’ti vuttaṃ. Āpannoti ārocitakkhaṇeyeva pārājikaṃ āpanno. Visuddhāpekkhoti attano gihibhāvādikaṃ visuddhiṃ apekkhamāno icchamāno. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ, iccassa bhikkhubhāvo visuddhi nāma na hoti. Yasmā pana gihi vā upāsakārāmikasāmaṇerānaṃ vā aññataro hutvā dānādīhi saggamaggaṃ vā jhānādīhi mokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti. Tena vuttaṃ ‘‘gihibhāvādikaṃ visuddhiṃ apekkhamāno’’ti. Evaṃ vadeyyāti evaṃ bhaṇeyya, kathaṃ? ‘‘Ajānamevaṃ, āvuso’’tiādiṃ. Tattha ajānanti ajānanto. Apassanti apassanto. Tucchaṃ musā vilapinti ahaṃ vacanatthavirahato tucchaṃ, vañcanādhippāyato musā vilapiṃ abhaṇinti vuttaṃ hoti. Aññatra adhimānāti yvāyaṃ tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa apatte pattasaññitāsaṅkhāto adhimāno uppajjati, taṃ adhimānaṃ ṭhapetvā kevalaṃ pāpicchatāya yo samudācareyya, ayampi pārājiko hotīti attho.
第四，谓与会中同伴不明白自我存在之意义者。所谓超凡人法，指天人及圣人之法。所谓自我导引者，是指引导自身，作为“我有用处”而行，或指引导自我，即“我必与此相会”而行者，皆谓之自我导引。以此行为即为相应联系。所谓错误识见之显示，是指以极高智慧、透彻了解世间本质、如眼见实相般见法，得清净觉知、最高觉知，谓圣者之觉知表现。因禅定等功德及高等天人之所行，若非圣者之觉知表现，则为错误觉知。所谓行为，系指以身、语、意三门向人类传达。称“我知”及“我见”即为行为之表现。若无此种行为，不遣他人告知，难得其道。以“愿生命胜”为例，若无真实死亡念而表达生活望愿，仅是说理，则非此处所论。多种表述因人及情况不同。所谓描写死亡，指以文字口头表达死之概念。犯戒者虽因过失致死，但由于人间谋杀而犯巴拉基戒。依此差别辨明条理。
Vesāliyaṃ vaggumudātīriye bhikkhū ārabbha tesaṃ uttarimanussadhammārocanavatthusmiṃ paññattaṃ, ‘‘aññatra adhimānā’’ti ayamettha anupaññatti, sādhāraṇapaññatti, anāṇattikaṃ, ‘‘paṭhamaṃ jhānaṃ samāpajji’’ntiādinā nayena vuttappakāraṃ asantaṃ jhānādidhammaṃ ārocentassa sace yassa kassaci āroceti, so manussajātiko hoti, anantarameva ‘‘ayaṃ jhānalābhī’’ti vā ‘‘ariyo’’ti vā yena kenaci ākārena tamatthaṃ jānāti, pārājikaṃ. Sace na jānāti, thullaccayaṃ. Sace pana ‘‘yo te vihāre vasi, so bhikkhu paṭhamaṃ jhānaṃ samāpajjī’’tiādinā (pārā. 220) nayena aññāpadesena ārocentassa jānāti, thullaccayaṃ. Sace na jānāti, dukkaṭaṃ. Adhimānena ārocentassa, anullapanādhippāyassa, ummattakādīnañca anāpatti. Sīlavipatti, uttarimanussadhammassa attani asantatā, pāpicchatāya tassa ārocanaṃ, anaññāpadeso, yassa āroceti, tassa manussajātikatā, taṅkhaṇavijānananti imānettha pañca aṅgāni. Samuṭṭhānādīni adinnādāne vuttasadisānevāti.
在韦萨里到达独木桥部的比库们开始论说他们的上人教法，限于此教法范围内说“除外傲慢”者，此为没有特别明确定义的普遍称谓，一般意义所指称的一类说法，无疑指向“已成第一禅”等内容，以此为依据提出的说法认为不合格的禅等事。如有某人指出某禅等法，即他本人若说，则此为人间的事，紧接着立说“此人是禅定得者”或“圣者”等，以任何一表意方式确认实质，若达此者，则犯巴拉基戒；若不知此义，则犯土喇吒亚戒。若对“你所住之处，即是比库已得第一禅”等说法，凭别种简略说法而宣说者，知义者犯土喇吒亚戒，不知则犯恶作戒。以轻慢为意图而宣说，辱骂驳斥，及淫乱等罪者不犯此戒。若因戒律犯戒而自我不安，心生嫉恨地宣说而不庄重，无义而宣说，即所言的无义断者，这是人间罪业的显露，有五支，即成见起等五类。所生事因如不取他人财物等是同类事。
Catutthapārājikavaṇṇanā niṭṭhitā. · 第四巴拉基咖解释完毕。
Uddiṭṭhākho āyasmanto cattāro pārājikā dhammātiidaṃ idha uddiṭṭhapārājikaparidīpanameva. Samodhānetvā pana sabbāneva catuvīsati pārājikāni veditabbāni . Katamāni catuvīsati? Pāḷiyaṃ āgatāni tāva bhikkhūnaṃ cattāri bhikkhunīnaṃ asādhāraṇāni cattārīti aṭṭha, tāni ekādasannaṃ paṇḍakādīnaṃ abhabbabhāvasaṅkhātehi ekādasahi pārājikehi saddhiṃ ekūnavīsati, gihibhāvaṃ patthayamānāya bhikkhuniyā vibbhantabhāvapārājikena saddhiṃ vīsati, aparānipi lambī, mudupiṭṭhiko, parassa aṅgajātaṃ mukhena gaṇhāti, parassa aṅgajāte abhinisīdatīti imesaṃ catunnaṃ vasena ‘‘cattāri anulomapārājikānī’’ti vadanti, iti imāni ca cattāri, purimāni ca vīsatīti samodhānetvā sabbāneva catuvīsati pārājikāni veditabbāni. Na labhati bhikkhūhi saddhiṃ saṃvāsanti uposathādibhedaṃ saṃvāsaṃ bhikkhūhi saddhiṃ na labhati. Yathā pure, tathā pacchāti yathā pubbe gihikāle anupasampannakāle ca, pacchā pārājikaṃ āpannopi tatheva asaṃvāso hoti, natthi tassa bhikkhūhi saddhiṃ uposathādibhedo saṃvāsoti. Tatthāyasmante pucchāmīti tesu catūsu pārājikesu āyasmante ‘‘kaccittha parisuddhā’’ti pucchāmi. Kaccitthāti kacci ettha, etesu catūsu pārājikesu kacci parisuddhāti attho. Atha vā kaccittha parisuddhāti kacci parisuddhā attha, bhavathāti attho. Sesaṃ sabbattha uttānamevāti.
尊者们所说四重巴拉基戒，就是这里所论述的巴拉基戒净化部分。若详察全体，应知共有二十四种巴拉基戒。二十四种巴拉基戒为何？据巴利文字传来者，针对比库与比库尼的不普通四大条，有八项；与十一条不当行为的伪阳具者同受十一条巴拉基戒共计二十一条；若是有家人身分的男性、已脱家出家成为比库尼者因与其他形态偏脱的巴拉基戒共计二十条；其余的还有低位、その东西、夺取他身体等行为，用以说明这四种分支巴拉基戒。因此，将这四种称为“按顺序四重巴拉基戒”。由此算定，所有共有二十四种巴拉基戒需了知。比库们不共同生活，亦不会同住以违反伍波萨他等规定，和比库们共同住也无此事。如往昔，也如后来，家中生活时期未得正式受戒者，及其戒后亦发生巴拉基戒，不共相处，不共生活，没有违犯伍波萨他等戒律共住的行为。由此尊者们问起，针对这四重巴拉基戒中，是否有“纯净”的情况。所谓“纯净”即有谁，在这四重巴拉基戒中有纯净意涵。又或“纯净”的意涵是指纯净状态，意思是如此。总之作全面陈述。
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 《度疑》巴帝摩卡解释中
Pārājikavaṇṇanā niṭṭhitā. · 巴拉基咖解释完毕。