Saṅghādisesakaṇḍo · 桑喀地谢萨篇
Saṅghādisesakaṇḍo桑喀地谢萨篇
Imekho panāti idāni vattabbānaṃ abhimukhīkaraṇaṃ. Āyasmantoti sannipatitānaṃ piyavacanena ālapanaṃ. Terasāti gaṇanaparicchedo. Saṅghādisesāti evaṃnāmakā. Dhammāti āpattiyo. Uddesaṃ āgacchantīti sarūpena uddisitabbataṃ āgacchanti, na nidāne viya ‘‘yassa siyā āpattī’’ti sādhāraṇavacanamattena.
此中有三种事，现今应当依次确定的。所谓“具寿者”是指众聚时和颜悦色地安慰劝说者。所谓“十三”是计数与分类。所谓“僧团犯戒”即是此名。所谓“戒惩”者，指戒律中所说之过失。所谓“前来阐明者”，是指戒律以多种形象显现，应当明确，而不只是以平凡言辞诸如“谁犯戒”等而含混用之。
1. Sukkavissaṭṭhisikkhāpadavaṇṇanā一、漏精学处注释
Saṃvijjati cetanā assāti sañcetanā, sañcetanāva sañcetanikā, sañcetanā vā assa atthīti sañcetanikā. Sukkavissaṭṭhīti sukkassa vissaṭṭhi, rāgūpatthambhādīsu yena kenaci aṅgajāte kammaññataṃ patte ārogyādīsu yaṃkiñci apadisitvā ajjhattarūpādīsu yattha katthaci mocanassādacetanāya nimitte upakkamantassa āsayadhātunānattato nīlādivasena (pārā. 239-240) dasavidhesu sukkesu yassa kassaci sukkassa ṭhānā cāvanāti attho. Aññatra supinantāti yā supine sukkavissaṭṭhi hoti, taṃ ṭhapetvā. Saṅghādisesoti yā aññatra supinantā sañcetanikā sukkavissaṭṭhi, ayaṃ saṅghādiseso nāma āpattinikāyoti attho. Vacanattho panettha saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādiseso. Kiṃ vuttaṃ hoti – imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ, tassa ādimhi ceva parivāsadānatthāya, ādito sese majjhe mānattadānatthāya mūlāya paṭikassanena vā saha mānattadānatthāya, avasāne abbhānatthāya ca saṅgho icchitabbo, na hettha ekampi kammaṃ vinā saṅghena sakkā kātuṃ. Iti saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādisesoti.
“生起”是指意志，有意志者称为有意志性。有意志性即为意志体；如存在意志，则意志体即存在。所谓“安卧处”是指安适的卧具，含由色爱之令许各类因缘所成之身业行为，或患病等所致之不安之处，及借助内在解脱意志之缘等各处境。此十种安卧处，即是指各有某种安适之处。除了“躺卧之外”（非睡卧状态），设以此处安设，谓之“安卧处”。所谓“僧团犯戒”，即是除躺卧处外安卧处，是此戒称为犯戒。文义上，此指僧团应起、应灭、应留皆在，是所谓犯戒。何以为准？即如所说，犯此戒时，起初在用膳之处，起始与中间于宴会分别时，为悦僧悦众，最终令僧安住且不可使僧作单一行为，即不可弃置僧团故而单行为。如此僧团应起及应留皆应妥重安置，谓之犯戒。
Sāvatthiyaṃ seyyasakaṃ ārabbha upakkamitvā asucimocanavatthusmiṃ paññattaṃ, ‘‘aññatra supinantā’’ti ayamettha anupaññatti, asādhāraṇapaññatti, anāṇattikaṃ. Sace pana parena attano aṅgajāte upakkamaṃ kāretvā mocāpeti, āpajjatiyeva. Cetetvā antamaso ākāse kaṭikampanenapi nimitte upakkamantassa sace na muccati, thullaccayaṃ. Sace pana antamaso yaṃ ekā khuddakamakkhikā piveyya, tattakampi ṭhānato muccati, dakasotaṃ anotiṇṇepi saṅghādiseso. Ṭhānato pana cutaṃ avassameva dakasotaṃ otarati, tasmā ‘‘dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso’’ti (pārā. aṭṭha. 2.237) aṭṭhakathāsu vuttaṃ. Anupakkamantassa ca, amocanādhippāyassa ca, supinaṃ passantassa ca, ummattakādīnañca muttepi anāpatti. Sīlavipatti, cetanā, upakkamo , muccananti imānettha tīṇi aṅgāni. Samuṭṭhānādīni paṭhamapārājike vuttasadisānevāti.
在舍卫城说，起始处为床席，经考分明，所谓“除躺卧之外”，此处为特别规定，非普通规定，且无例外。若他处其身肢体起身逃脱，虽在空中被抓，若不解脱，即为犯大戒。若在空中一小昆虫啜饮，则该处解脱，谓虽有人声亦不染犯戒。若已离开安卧处而降落到床边，则床边为委婉释义。故解说曰“落床足过越，虽在外亦不为犯戒”。不解脱者及无解脱者，非犯戒。若无逃脱与解脱，下卧睡时及狂乱等皆非犯戒。戒律初分三节者谓“品戒”者，三者为品。
Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā. · 漏精学处注释已毕。
2. Kāyasaṃsaggasikkhāpadavaṇṇanā二、身触学处注释
Dutiye otiṇṇoti yakkhādīhi viya sattā anto uppajjantena rāgena vā otiṇṇo, kūpādīni viya sattā asamapekkhitvā rajjanīye ṭhāne rajjanto sayaṃ vā rāgaṃ otiṇṇo, kāyasaṃsaggarāgasamaṅgissetaṃ adhivacanaṃ. Vipariṇatena cittenāti parisuddhabhavaṅgasantatisaṅkhātaṃ pakatiṃ vijahitvā aññathā pavattena, virūpaṃ vā pariṇatena yathā parivattamānaṃ virūpaṃ hoti, evaṃ vuttarāgavasena parivattetvā ṭhitena cittenāti attho. Mātugāmena saddhinti tadahujātāyapi jīvamānakamanussitthiyā saddhiṃ. Kāyasaṃsaggaṃ samāpajjeyyāti hatthaggahaṇādikaāyasampayogaṃ kāyamissībhāvaṃ samāpajjeyya. Hatthaggāhaṃ vātiādi panassa vitthārena atthadassanaṃ. Tattha hattho nāma kapparato paṭṭhāya yāva agganakhā. Veṇī nāma vinandhitvā vā avinandhitvā vā suddhakesehi vā nīlādivaṇṇasuttakusumakahāpaṇamālāsuvaṇṇacīrakamuttāvaḷiādīsu aññataramissehi vā katakesakalāpassetaṃ adhivacanaṃ. Veṇiggahaṇena cettha kesāpi gahitāyeva saddhiṃ lomehi. Iti vuttalakkhaṇassa hatthassa gahaṇaṃ hatthaggāho, veṇiyā gahaṇaṃ veṇiggāho. Avasesassa sarīrassa parāmasanaṃ aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ nāma. Yo taṃ hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ samāpajjeyya, tassa saṅghādiseso nāma āpattinikāyo hotīti.
第二称“越境”，如各种众生自内生起时随烦恼之爱，会如井中水流不定而趋流动，是谓此意。所谓由心转变，是指身心达清净境界却转为其他境界。如母牛放牧时即使是同类其活体亦生憎恶，故名身紧缘爱。所谓身紧缘爱，应是手持之缘及身体表层诸部相应的称谓。手持是指手掌，即手指至指甲之范围。杈是指头发束，或扎发带等各种饰物，色彩如青黑、黄色等，饰诸头发，或衣物及装饰细节俗称梳飾。抓持之意即为手抓；杈抓持即为杈抓。身体末端触处名为体末端器官。若有人犯此手抓、杈抓及体末端器官触犯，则名为僧团犯戒。
Sāvatthiyaṃ udāyittheraṃ ārabbha kāyasaṃsaggasamāpajjanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti , anāṇattikaṃ, itthiyā itthisaññino antamaso lomena lomaṃ phusantassāpi, itthiyā vā phusiyamānassa sevanādhippāyena vāyamitvā phassaṃ paṭijānantassa saṅghādiseso. Ekena pana hatthena gahetvā dutiyena hatthena divasampi tattha tattha phusantassa ekāva āpatti, aggahetvā phusanto pana sace sīsato yāva pādā, tāva kāyato hatthaṃ amocentoyeva phusati, ekāva āpatti, pañcannaṃ aṅgulīnaṃ ekato gahaṇepi ekāyeva. Sace pana nānitthīnaṃ pañcaṅguliyo ekato gaṇhāti, pañca āpattiyo. Itthiyā vematikassa, paṇḍakapurisatiracchānagatasaññissa ca thullaccayaṃ, tathā kāyena kāyappaṭibaddhena, amanussitthipaṇḍakehi ca saddhiṃ kāyasaṃsaggepi. Manussitthiyā pana kāyappaṭibaddhena kāyappaṭibaddhādīsu, purisakāyaphusanādīsu ca dukkaṭaṃ. Itthiyā phusiyamānassa sevanādhippāyassāpi kāyena avāyamitvā phassaṃ paṭijānantassa, mokkhādhippāyena itthiṃ phusantassa, asañcicca, assatiyā, ajānantassa, asādiyantassa, ummattakādīnañca anāpatti. Sīlavipatti, manussitthī, itthisaññitā, kāyasaṃsaggarāgo, tena rāgena vāyāmo, hatthaggāhādisamāpajjananti imānettha pañca aṅgāni. Samuṭṭhānādīni paṭhamapārājike vuttasadisānevāti.
在舍卫城说，尊长乌达比长老犯身紧缘爱罪。此罪为非普通规定，有强辞规定，女子接触女子头发时，即使触摸头发且女子为同类女眷，以触摸而不善意，若未断绝触摸，即为夏安那戒犯。若用一手抓拿，另一手每天触摸一次，即一罪犯。若抓全头五指为一罪，若抓不足五指亦为五罪。此女子因淫心、好色男多欲望且癡迷故，及与非人类淫行者同入身体紧缘者，是非人类型缘。凡有淫爱，以此淫爱与恶念及手抓等五件组成该罪。品戒初分三节所指此处品即是。
Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā. · 身触学处注释已毕。
3. Duṭṭhullavācāsikkhāpadavaṇṇanā三、粗恶语学处注释
Tatiye otiṇṇatā ca vipariṇatacittatā ca duṭṭhullavācassādarāgavasena veditabbā. Mātugāmanti duṭṭhullāduṭṭhullasaṃlakkhaṇasamatthaṃ manussitthiṃ. Duṭṭhullāhivācāhīti vaccamaggapassāvamaggemethunadhammappaṭisaṃyuttāhi vācāhi. Obhāseyyāti avabhāseyya, vaṇṇāvaṇṇayācanaāyācanapucchanapaṭipucchanaācikkhaṇānusāsanaakkosanavasena nānappakāraṃ asaddhammavacanaṃ vadeyya. Yathā tanti ettha nti nipātamattaṃ, yathā yuvā yuvatinti attho. Etena obhāsane nirāsaṅkabhāvaṃ dasseti. Methunupasaṃhitāhītiidaṃ duṭṭhullavācāya sikhāpattalakkhaṇadassanaṃ. Saṅghādisesoti dvinnaṃ maggānaṃ vasena vaṇṇāvaṇṇehi vā methunayācanādīhi vā ‘‘sikharaṇīsi, saṃbhinnāsi, ubhatobyañjanakāsī’’ti imesu tīsu aññatarena akkosavacanena vā mātugāmaṃ obhāsantassa saṅghādiseso nāma āpattinikāyo hotīti.
第三称“越境及心转”，当以恶语言、恼怒及贪爱等察知。所谓女人放牧，指女人的恶行恶相和侮辱行为。所谓恶言，即恶语与其相反的语调，含身口恶业。所谓“发表”，是指诽谤、谩骂、诘问、讥讽、教导、指责之等多种方式说违教法之话。像“这么那样”等句，即是恶言之语尾。此等说法显示没有防范意识。所谓“并行双修”，是指二种方式及辩论、乞求及责怪等，叫做恶语著名的行为。僧团犯戒，即因两种方式由颜色及乞求等争执之事，或因辱骂称“恶霸、叛逆”等而称为女人放牧心犯戒，即犯戒之法。
Sāvatthiyaṃ udāyittheraṃ ārabbha duṭṭhullavācāhi obhāsanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, anāṇattikaṃ, itthiyā itthisaññino antamaso hatthamuddāyapi vuttanayena obhāsantassa sace sā tamatthaṃ tasmiṃyeva khaṇe jānāti, saṅghādiseso. Paṇḍake thullaccayaṃ. Tasmiṃyeva itthisaññino dukkaṭaṃ. Punappunaṃ obhāsantassa, sambahulā ca itthiyo ekavācāya obhāsantassa vācāgaṇanāya ceva itthigaṇanāya ca āpattiyo. Sace yaṃ itthiṃ obhāsati, sā na jānāti, thullaccayaṃ. Adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇādibhaṇanepi thullaccayaṃ. Paṇḍake dukkaṭaṃ, ubbhakkhakaṃ adhojāṇumaṇḍalaṃ kāyappaṭibaddhañca ādissa vaṇṇādibhaṇane sabbattha dukkaṭaṃ. Atthadhammaanusāsanipurekkhārānaṃ ummattakādīnañca anāpatti. Sīlavipatti, manussitthī, itthisaññitā, duṭṭhullavācassādarāgo, tena rāgena obhāsanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni. Adinnādānasamuṭṭhānaṃ, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.
在舍卫城，开始于长老优陀夷讲说粗恶语言的解说事项中，已有定量的规定，属于非常特殊的规定，无错误，针对女性与知女性的间接观察。即使举起手掌作出表白，也在当时若知晓此意，即犯僧团戒。对于为般叉者，属于严重堕失。由此针对女性的观察为恶事。反复地，对多名女性及其单句讲话，针对讲话者语言聚集及对女性群体的违犯行为，如她讲话而不知，即成土喇吒亚（严重堕失）。由根部、颜色等示现上的言谈行为为土喇吒亚。对般叉者为恶事，从上根至底盘区域、与身系缠绕色彩等示现处处为恶事。就义理和教说之遵守境界而言，不起狂妄等诸违犯。持戒堕失，守护人伦，多为女性观察者，因粗恶语言嗜好而针对此嗜好讲话，称为破戒言语认识，以上共五支。起于非法得取、行为、识心解脱、心意、众生责任、身业、语业、不善心及两重受苦。
Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā. · 粗秽语学处的解释结束。
4. Attakāmasikkhāpadavaṇṇanā四、自求欲乐学处的解释。
Catutthe otiṇṇatā ca vipariṇatacittatā ca attakāmapāricariyāvasena veditabbā. Mātugāmassa santiketi duṭṭhullobhāsane vuttappakārāya itthiyā samīpe. Attakāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā, attano atthāya kāmapāricariyā attakāmapāricariyā, attanā vā kāmitā icchitāti attakāmā, sayaṃ methunarāgavasena patthitāti attho, attakāmā ca sā pāricariyā cāti attakāmapāricariyā, tassā attakāmapāricariyāya. Vaṇṇaṃ bhāseyyāti guṇaṃ ānisaṃsaṃ pakāseyya. Etadaggantiādi tassā attakāmapāricariyāya vaṇṇabhāsanākāranidassanaṃ. Tatrāyaṃ padasambandhavaseneva saṅkhepattho – yā mādisaṃ pāṇātipātādīhi virahitattā sīlavantaṃ methunadhammā virahitattā brahmacāriṃ tadubhayenāpi kalyāṇadhammaṃ etena dhammena paricareyya abhirameyya, tassā evaṃ mādisaṃ paricarantiyā yā ayaṃ pāricariyā nāma, etadaggaṃ pāricariyānanti. Methunupasaṃhitena saṅghādisesoti evaṃ attakāmapāricariyāya vaṇṇaṃ bhāsanto ca ‘‘arahasi tvaṃ mayhaṃ methunadhammaṃ dātu’’ntiādinā methunappaṭisaṃyutteneva vacanena yo bhāseyya, tassa saṅghādiseso.
第四，须知通过欲爱行为的行为倾向，内心转变的表现。于女性邻近处，针对粗恶语说的劝诫，是由女性表达。所谓的『以妇女之行为名称的有情欢好』，即以性行为名称所称的欲爱行为，此为依己利益进行的欲爱行为及内心喜好。欲爱行为即是因夫妻之情欲而起的目的，此行为属于欲爱行为，其称谓即为夫妻爱乐之行为。此处的色彩以品质为依缘显现。『顶点等』即是欲爱行为中色彩言谈的呈现之义。此中词语之间存在联系，是针对那些远离杀生等恶行为、守持戒律之善德配合夫妇生活的人，以此教法来修持及喜好，此即所谓的『顶点欲爱行为』。具夫妻行为之语和行为即属犯僧团戒者，如对有缘具夫妻行为者讲『非阿拉汉，即当授我夫妻法』等语，即为犯僧戒。
Sāvatthiyaṃ udāyittheraṃ ārabbha attakāmapāricariyāya vaṇṇabhāsanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, anāṇattikaṃ, itthiyā itthisaññino antamaso hatthamuddāyapi vuttanayeneva attakāmapāricariyāya vaṇṇaṃ bhāsantassa sace sā tamatthaṃ tasmiṃyeva khaṇe jānāti, saṅghādiseso . No ce jānāti, thullaccayaṃ. Paṇḍake paṇḍakasaññinopi thullaccayaṃ. Tasmiṃyeva itthisaññino dukkaṭaṃ. Cīvarādīhi vatthukāmehi pāricariyāya vaṇṇaṃ bhāsantassa ummattakādīnañca anāpatti. Sīlavipatti, manussitthī, itthisaññitā, attakāmapāricariyāya rāgo, tena rāgena vaṇṇabhaṇanaṃ, taṅkhaṇavijānananti imānettha pañca aṅgāni. Samuṭṭhānādīni duṭṭhullobhāsane vuttasadisānevāti.
在舍卫城，开始于长老优陀夷讲说欲爱行为的色彩言谈事项中，已有定量规定，属于非常特殊的规定，无错误，针对于女性及知女性者的间接观察。即使举起手掌作出表示，也属色彩言谈者的严格规定，若当时知道意旨，即犯僧团戒；否则为土喇吒亚。对于为般叉者，或自认为般叉者，亦是土喇吒亚。此针对女性之观察为恶事。穿衣等布物之欲求行为颜色言谈者，无狂妄等诸违犯。持戒堕失，尊重人伦，知女性，内心嗜欲于欲爱行为的色彩言谈，称为五支。起于所发之不善流出事件，类似于粗恶语言的罪业。
Attakāmasikkhāpadavaṇṇanā niṭṭhitā. · 自求欲乐学处的解释结束。
5. Sañcarittasikkhāpadavaṇṇanā五、媒介说合学处的解释。
Pañcame sañcarittanti itthipurisānaṃ antare saṃcaraṇabhāvaṃ. Samāpajjeyyāti sammā paṭiggaṇhanavīmaṃsanapaccāharaṇāni karonto āpajjeyya. Itthiyā vātiādi samāpajjanākāradassanaṃ. Tattha itthiyā vā purisamatinti purisena vā tassa mātāpitādīhi vā pesito purisassa matiṃ adhippāyaṃ itthiyā āroceyyāti attho. Purisassa vā itthimatinti itthiyā vā tassā mātāpitādīhi vā pesito itthiyā matiṃ adhippāyaṃ purisassa āroceyyāti attho. Jāyattane vā jārattane vāti jāyabhāve vā jārabhāve vā. Purisassa hi matiṃ itthiyā ārocento jāyattane āroceti, itthiyā matiṃ purisassa ārocento jārattane āroceti. Apica purisasseva matiṃ itthiyā ārocento jāyattane vā āroceti nibaddhabhariyabhāve, jārattane vā micchācārabhāve, tenevassa padabhājane (pārā. 302) ‘‘jāyattane vāti jāyā bhavissasi, jārattane vāti jārī bhavissasī’’ti vuttaṃ. Eteneva upāyena itthiyā matiṃ purisassa ārocanepi ‘‘pati bhavissasi, jāro bhavissasī’’ti vattabbatā veditabbā. Antamaso taṅkhaṇikāyapīti sabbantimena paricchedena yā ayaṃ taṅkhaṇe muhuttamatte saṃvasitabbato ‘‘taṅkhaṇikā’’ti vuccati, muhuttikāti attho. Tassāpi ‘‘muhuttikā bhavissasī’’ti evaṃ purisassa matiṃ ārocentassa saṅghādiseso, eteneva upāyena ‘‘muhuttiko bhavissasī’’ti evaṃ purisassa itthimatiṃ ārocentopi saṅghādisesaṃ āpajjatīti veditabbo.
第五，行走行为，是指男女之间进行行走的状态。所谓『到达』是指正当接受、审核、反驳和回覆的过程。『由女性说』等即是表明到达的意涵。此中，『由女性说』代表某男性通过其父母等由女性传达其意愿，即女性为受托向男性表达意图。反之，『由男性说』代表男性通过其父母等由男性传达意图，即男性为受托向女性表达其意愿。关于生育或衰老的阶段。男性若向女性表达其意图时，正值生育期即为生育，晚年即为衰老。同理女性对男性的意图表达亦是如此。即使由男性向女性表达意图且关于生育，也可能处于家庭妇女身份或行为不当状态。对此，有经文举例说明『生育时即为妊娠，衰老即为孕妇』。由此可知，女性对男性意图的表达，男性对女性意图的表达，也要理解为具有相应的生理和社会状态。所谓瞬间色彩，是指全面分段的称呼，此处以一分钟为单位，故称为『瞬间』。因此，当由男性对女性表达意图时，以及由女性表达男性意图时，均生成犯僧团戒之故。此外，通过这种方法，亦称为『你将瞬间成为女性』等，亦为犯戒之因，应当谨知。
Sāvatthiyaṃ udāyittheraṃ ārabbha sañcarittasamāpajjanavatthusmiṃ paññattaṃ, ‘‘antamaso taṅkhaṇikāyapī’’ti ayamettha anupaññatti, sādhāraṇapaññatti, ‘‘paṭiggaṇhāti, vīmaṃsati, antevāsiṃ paccāharāpetī’’tiiminā (pārā. 338) nayena sāṇattikaṃ, aññatra nālaṃvacanīyāya yāya kāyaci itthiyā antamaso mātuyāpi purisamatiṃ ārocento ‘‘hohi kira bhariyā dhanakkītā’’ti vattukāmo sacepi chandavāsinīādīsu aññatarākārena ārocetvā tāya ‘‘sādhū’’ti sampaṭicchitepi asampaṭicchitepi puna āgantvā yena pahito, tassa taṃ pavattiṃ āroceti, saṅghādisesaṃ āpajjati. Sā pana tassa bhariyā hotu vā, mā vā, akāraṇametaṃ. Sacepi yassā santikaṃ pesito, taṃ adisvā aññatarassa avassārocanakassa ‘‘ārocehī’’ti vatvā paccāharati, āpajjatiyeva. ‘‘Māturakkhitaṃ brūhī’’ti pesitassa pana gantvā aññaṃ piturakkhitādīsu aññataraṃ vadantassa visaṅketaṃ hoti, purisassa vā itthiyā vā vacanaṃ ‘‘sādhū’’ti kāyena vā vācāya vā ubhayena vā paṭiggaṇhitvā tassā itthiyā vā purisassa vā ārocetvā vā ārocāpetvā vā puna yena pesito, tassa taṃ pavattiṃ sayaṃ ārocentassa vā aññena ārocāpentassa vā saṅghādiseso . Ettāvatā hi ‘‘paṭiggaṇhāti, vīmaṃsati, paccāharatī’’tiidaṃ aṅgattayaṃ sampāditameva hoti, ito pana yehi kehici dvīhi aṅgehi, paṇḍake ca aṅgattayenāpi thullaccayaṃ. Ekena dukkaṭaṃ. Saṅghassa vā cetiyassa vā gilānassa vā kiccena gacchantassa, ummattakādīnañca anāpatti.
在舍卫城，开始于长老优陀夷讲说行走与正确接受事项中，已有定量规定，是通常规定。所谓『接受、审核、居家、回覆』等出自经文，含义为暂时性的。除非不当说法，否则如女性向母亲或男性表达其意愿且称『但愿夫人富有才智』等，若她愿以其他含义表达，称为善良或不善，之后再由受托人回传，传者向对方告知其状况，即犯僧团戒。无论他是女性还是男性，若如法回传，均犯僧戒。若受托人到他处汇报给其父母等，形成互为因果的报信、带来害意，则犯戒。若被托人去找别人保护其父母，或有人间产生不信号时，若男女双方互称善言，或言语或行动接受善言，后由托付人或其他人通告，都应视为犯戒。此处涉及接受、审核、回覆三者连贯发生，否则若只涉及其中一或两者，则归为般叉或次等堕失。对于过去寺院、舍利塔或病者柴事，无狂妄等诸违犯。
Sīlavipatti, yesu sañcarittaṃ samāpajjati, tesaṃ manussajātikatā, na nālaṃvacanīyatā, · 戒的毁犯；在其间从事媒介说合的那些对象，须是人类，且不是不宜说合者，
Paṭiggaṇhanavīmaṃsanapaccāharaṇānīti imānettha pañca aṅgāni. Chasamuṭṭhānaṃ, paṇṇattiṃ vā alaṃvacanīyabhāvaṃ vā ajānantassa kāyavikārena sāsanaṃ gahetvā tatheva vīmaṃsitvā tatheva paccāharantassa kāyato samuṭṭhāti. ‘‘Itthannāmā āgamissati, tassā cittaṃ jāneyyāthā’’ti kenaci vutte ‘‘sādhū’’ti sampaṭicchitvā taṃ āgataṃ vatvā puna tasmiṃ purise āgate ārocentassa kāyena kiñci akatattā vācato samuṭṭhāti. Vācāya ‘‘sādhū’’ti sāsanaṃ gahetvā aññena karaṇīyena tassā gharaṃ gantvā aññattha vā gamanakāle taṃ disvā vacībhedena vīmaṃsitvā punapi aññeneva kāraṇena tato apakkamma kadācideva taṃ purisaṃ disvā ārocentassāpi vācato samuṭṭhāti. Paṇṇattiṃ ajānantassa pana khīṇāsavassāpi pituvacanena gantvā alaṃvacanīyaṃ mātarampi ‘‘ehi me pitaraṃ upaṭṭhāhī’’ti vatvā paccāharantassa kāyavācato samuṭṭhāti. Imāni tīṇi acittakasamuṭṭhānāni. Tadubhayaṃ pana jānitvā eteheva tīhi nayehi samāpajjantassa tāneva tīṇi tadubhayajānanacittena sacittakāni honti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalādivasena cettha tīṇi cittāni, sukhādivasena tisso vedanāti.
所谓接受、审核、回覆，即为上述五支。由内心所起的三种不纯净起因：烦恼之起、无明不知或误解所致，对僧团教法的把持、审核及回覆都由身体行为起始。有人说『她名为（女性），其心应知是』，有人说『善哉』以示认可，然后对男性传达来的事告诉另一方，此时由身体或语言表现出的反应，即称为身体上的合意起事。用言语说『善哉』表明接受了教法；若由他人作主，则由该人回到其家，再逢行程途中看到异状，凭言语辨析审查，再以他人之因果律脱离，这样就退去该男性，且告知其意愿者，也通过言语表现。对于不知情的人，虽然绝无贪欲，但去到父亲所在处，因不当言说情形，产生误解及身体语言表现，属不守清净。以上为三种因不纯净起事而生的心境。了解这一切的两边人，同时生起的三种心理状态即为识心、行为和快乐等三种感受。
Sañcarittasikkhāpadavaṇṇanā niṭṭhitā. · 媒介说合学处的解释结束。
6. Kuṭikārasikkhāpadavaṇṇanā第六，造小屋学处注释
Chaṭṭhe saññācikāya panāti ettha saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā saññācikāyāti attano yācanāyāti vuttaṃ hoti, sayaṃ yācitakehi upakaraṇehīti attho. Ettha ca yaṃkiñci parapariggahitakaṃ mūlacchedavasena yācituṃ na vaṭṭati, tāvakālikaṃ pana vaṭṭati. Sahāyatthāya kammakaraṇatthāya ‘‘purisaṃ dethā’’ti vattuṃ vaṭṭati, purisattakarampi yācituṃ vaṭṭati, purisattakaro nāma vaḍḍhakiādinā purisena kātabbaṃ hatthakammaṃ. Taṃ ‘‘purisattakaraṃ dehī’’ti vā ‘‘hatthakammaṃ dehī’’ti vā vatvā yācituṃ vaṭṭati. Hatthakammaṃ nāma kiñci vatthu na hoti, tasmā ‘‘kiṃ, bhante, āgatatthā’’ti pucchite vā apucchite vā yācituṃ vaṭṭati, viññattipaccayā doso natthi, migaluddakādayo pana sakakammaṃ na yācitabbā. Kuṭinti ullittādīsu aññataraṃ. Tattha ullittā nāma ṭhapetvā thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādibhedaṃ alepokāsaṃ avasese lepokāse kuṭṭehi saddhiṃ ghaṭetvā chadanassa anto sudhāya vā mattikāya vā littā. Avalittā nāma tatheva vuttanayeneva chadanassa bahi littā. Ullittāvalittā nāma tatheva chadanassa anto ca bahi ca littā. Kārayamānenāti sayaṃ vā karontena, āṇattiyā vā kārāpentena. Asāmikanti kāretā dāyakena virahitaṃ. Attuddesanti ‘‘mayhaṃ vāsāgāraṃ esā’’ti evaṃ attā uddeso etissāti attuddesā, taṃ attuddesaṃ. Pamāṇikā kāretabbāti pamāṇayuttā kāretabbā. Tatridaṃ pamāṇanti tassā kuṭiyā idaṃ pamāṇaṃ. Dīghasoti dīghato. Dvādasa vidatthiyo sugatavidatthiyātiettha sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍho hattho hoti. Minantena pana kuṭiyā bahikuṭṭe paṭhamaṃ dinnaṃ mahāmattikapariyantaṃ aggahetvā thusapiṇḍapariyantena dvādasa vidatthiyo minetabbā, sace thusapiṇḍakena anatthiko hoti, mahāmattikalepeneva niṭṭhāpeti, sveva paricchedo. Tiriyanti vitthārato. Sattantarāti kuṭṭassa bahiantaṃ aggahetvā abbhantarimena antena satta sugatavidatthiyo pamāṇanti vuttaṃ hoti. Ettha ca kesaggamattampi dīghato hāpetvā tiriyaṃ, tiriyato vā hāpetvā dīghaṃ vaḍḍhetuṃ na vaṭṭati, ko pana vādo ubhatovaḍḍhane. Yā pana dīghato saṭṭhihatthāpi hoti, tiriyato tihatthā vā ūnakacatuhatthā vā, yattha pamāṇayutto mañco ito cito ca na parivaṭṭati, pacchimakoṭiyā catuhatthavitthārā na hoti, ayaṃ kuṭisaṅkhyaṃ na gacchati, tasmā vaṭṭati. Bhikkhūabhinetabbā vatthudesanāyāti yasmiṃ padese kuṭiṃ kāretukāmo hoti, taṃ sodhetvā padabhājane (pārā. 349) vuttanayena saṅghaṃ tikkhattuṃ yācitvā sabbe vā saṅghapariyāpannā saṅghena vā sammatā dve tayo bhikkhū tattha vatthudesanatthāya netabbā. Tehi bhikkhūhi vatthu desetabbaṃ anārambhaṃ saparikkamananti tehi bhikkhūhi kipillikādīnaṃ āsayādīhi terasahi, pubbaṇṇāparaṇṇanissitādīhi soḷasahi upaddavehi virahitattā anārambhaṃ, dvīhi vā catūhi vā balibaddhehi yuttena sakaṭena ekaṃ cakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āvijjhituṃ sakkuṇeyyatāya saparikkamananti sallakkhetvā sace saṅghapahonakā honti, tattheva, no ce, saṅghamajjhaṃ gantvā tena bhikkhunā yācitehi ñattidutiyena kammena vatthu desetabbaṃ. Sārambhe cetiādi paṭipakkhanayena veditabbaṃ.
第六，在观想小屋方面，有称为「观想小屋」者，是指自行建造请求的意思，故称其为观想小屋，即自己请求的意思，即是以自己请求为本。所谓协助之用的器具，即是此义。此处任何他人所有之物，因根本折断不得请求，但临时的可请求。为协助作业的目的，可以说「给男人吧」，也能请求男子仆役，所谓男子仆役，是指可由成年人男子从事的手工工作。于是可说「给男子仆役吧」或「给手工活吧」，然后请求。手工活无具体实物，故问「尊者，请问何为所来之物？」时，无论问与不问都可以请求，依已知条件无罪，但如麋鹿群类事不应请求。建筑名内的诸如垒砌石块、瓦片、覆罩物等均属其中。所谓垒砌石，是将石块排列堆叠连结，盖顶用瓦或泥浆涂抹。无垒石是指以相同方式在外部涂写的建筑。垒石无垒石则是指建筑内外皆涂写。建造者是指自行打造或他人代为建造者。非当场建造者，是指以别人代为完成的。自我所有的意指「这是我的住所」等自称，是自我所有之意。应筑标尺，谓应附有尺寸的标尺，此处标尺是一间屋的尺寸。长者中说是不应超过十二宽度，胜者说者指出现在的中人男子有三种宽度，成年人手臂长达一又二分之一手臂。劝导者应明白十二宽度中外部大瓦顶初日施舍最大宽度。若以小瓦顶则瓦顶内部分应按照教规宽度制定，七次宽度说指在瓦顶部份外部取最大宽度。此处以最大宽度环绕小屋卧处，西侧瓦顶宽未满四手臂，不合计小屋数目，故合规。而比库应造此屋启示，即欲造屋之地，先行清除分界，请求也，当地三比库与众经协商许可。如果有比库居住，邀约此事，或造屋比库不需请求由本人直接批准。开始时对彼前提教义应明了。
Āḷaviyaṃ āḷavike bhikkhū ārabbha saññācikāya kuṭikaraṇavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, sāṇattikaṃ, ‘‘adesitavatthukaṃ pamāṇātikkantaṃ kuṭiṃ kāressāmī’’ti upakaraṇatthaṃ araññaṃ gamanato paṭṭhāya sabbapayogesu dukkaṭaṃ, ‘‘idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatī’’ti tesu paṭhamapiṇḍadāne thullaccayaṃ, dutiyadānena lepe ghaṭite sace adesitavatthukā eva vā pamāṇātikkantā eva vā hoti, eko saṅghādiseso, dve ca dukkaṭāni. Ubhayavippannā, dve saṅghādisesā, dve ca dukkaṭāni. Sace pana dvārabandhaṃ vā vātapānaṃ vā aṭṭhapetvāva mattikāya limpati, ṭhapite ca tasmiṃ lepo na ghaṭiyati, rakkhati tāva. Puna limpantassa pana ghaṭitamatte saṅghādiseso. Sace taṃ ṭhapiyamānaṃ paṭhamadinnalepena saddhiṃ nirantarameva hutvā tiṭṭhati, paṭhamameva saṅghādiseso. Kevalaṃ sārambhāya dukkaṭaṃ, tathā aparikkamanāya. Vippakataṃ kuṭiṃ aññassa dadato ca, bhūmiṃ samaṃ katvā bhindantassa ca, leṇaguhātiṇakuṭipaṇṇacchadanagehesu aññataraṃ kārentassa, kuṭimpi aññassa vāsatthāya, vāsāgāraṃ ṭhapetvā uposathāgārādīsu aññataratthāya kārentassa ca ummattakādīnañca anāpatti. Sīlavipatti, ullittādīnaṃ aññataratā, heṭṭhimapamāṇasambhavo, adesitavatthukatā, pamāṇātikkantatā, attuddesikatā, vāsāgāratā , lepaghaṭanāti imānettha cha vā satta vā aṅgāni. Chasamuṭṭhānaṃ, kiriyañca, kiriyākiriyañca. Idañhi vatthuṃ desāpetvā pamāṇātikkantaṃ vā karoto kiriyato samuṭṭhāti, adesāpetvā karoto kiriyākiriyato samuṭṭhāti. Sesamettha sañcaritte vuttasadisamevāti.
阿拉维国阿拉维比库开始时，有关于观想小屋建筑材质的具体规定，属非普遍通用之特殊标准。业已指定若建造有超越规定大小的小屋，应采取辅助措施。诸如入林行走不便，初次施舍的床铺存在缺点。第二施舍涂覆瓦器时，若所建材质确为指定之物或尺寸超过规定，有一次犯僧团戒，有两次恶行。双重违犯者两次犯僧戒，又两次恶行。若堵住门户或阻挡通风，且涂泥瓦后不结实，仍能保持的为违反僧戒。再次涂覆表示永久性地坚持涂覆，为初犯罪。因粗心大意造成恶行，仅为不谨慎。将他人已建造或开垦的地块占为己有者，或者在山洞、石窟、屋顶涂有瓦片的地方由他人有所建筑，也是违法之事。若为他人住宅修建，甚至为修建禅堂寺庙等他用设施者，及因导致疯狂等不良行为亦属违规。戒律中的六至七节构成此类容体。经常出现的行为与不行为，指根据先前规定，包括施行和不施行产生的行为。这些内容合称行为与不行为。若宣讲此事，而造超标准房屋或进行此等行为，即为造业生患。
Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā. · 造小屋学处注释完毕。
7. Vihārakārasikkhāpadavaṇṇanā第七，造住所学处注释
Sattame mahallakanti sasāmikabhāvena saññācitakuṭito mahantabhāvo etassa atthīti mahallako, yasmā vā vatthuṃ desāpetvā pamāṇātikkamenāpi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako, taṃ mahallakaṃ. Yasmā panassa taṃ pamāṇamahantattaṃ sasāmikattāva labbhati, tasmā tadatthadassanatthaṃ ‘‘mahallako nāma vihāro sasāmiko vuccatī’’ti evamassa padabhājane (pārā. 367) vuttaṃ. Sesaṃ sabbaṃ kuṭikārasikkhāpade vuttasadisaṃ, sasāmikabhāvamattameva hi viseso.
第七，关于大屋，亦称违反规矩而显露为广大者，即所谓大屋。因为即使以超出规定的尺寸建屋亦可，因此大屋亦指超大尺寸。所谓大屋，即此。大屋因超过规定尺寸亦得由具备此资格者建立，故称之。对此意旨说明曰「大屋名为豪华住所」。其余所有建屋规矩如训诂，唯独尺寸尺度唯此特别。
Kosambiyaṃ channattheraṃ ārabbha cetiyarukkhaṃ chedāpanavatthusmiṃ paññattabhāvo, akiriyamattato samuṭṭhānabhāvo, ekasaṅghādisesatā ca ettha viseso.
寇桑比国的一位长老起头，有关系砍伐残枝的规定，且有关不行为的现象，同时表现出一次犯僧戒的特殊性质。
Vihārakārasikkhāpadavaṇṇanā niṭṭhitā. · 造住所学处注释完毕。
8. Duṭṭhadosasikkhāpadavaṇṇanā第八，恶意嗔恚学处注释
Aṭṭhame duṭṭho dosoti dūsito ceva dūsako ca. Uppanne hi dose puggalo tena dosena dūsito hoti, pakatibhāvaṃ jahāpito, tasmā ‘‘duṭṭho’’ti vuccati. Parañca dūseti vināseti, tasmā ‘‘doso’’ti vuccati. Iti ‘‘duṭṭho doso’’ti ekassevetaṃ puggalassa ākāranānattena nidassanaṃ. Appatītoti nappatīto, pītisukhādīhi vivajjito, na abhisaṭoti attho. Amūlakenāti yaṃ codakena cuditakamhi puggale adiṭṭhaṃ assutaṃ aparisaṅkitaṃ, idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ nāma. Taṃ pana so āpanno vā hotu, anāpanno vā, etaṃ idha appamāṇaṃ. Ettha ca adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ, assutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ, aparisaṅkitaṃ nāma attano vā parassa vā diṭṭhasutamutavasena cetasā aparisaṅkitaṃ, iti evarūpena amūlakena. Pārājikenāti bhikkhuno anurūpesu ekūnavīsatiyā aññatarena, padabhājane (pārā. 386) pana pārājikuddese āgatāneva gahetvā ‘‘catunnaṃ aññatarenā’’ti vuttaṃ. Anuddhaṃseyyāti dhaṃseyya viddhaṃseyya padhaṃseyya abhibhaveyya. Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karoti, tasmāssa padabhājane ‘‘codeti vā codāpeti vā’’ti vuttaṃ. Tattha vatthusandassanā āpattisandassanā saṃvāsappaṭikkhepo sāmīcippaṭikkhepoti saṅkhepato catasso codanā. Tāsu vatthusandassanā nāma ‘‘tvaṃ methunaṃ dhammaṃ paṭisevī’’tiādinā nayena pavattā. Āpattisandassanā nāma ‘‘tvaṃ methunadhammāpattiṃ āpanno’’tiādinā nayena pavattā. Saṃvāsappaṭikkhepo nāma ‘‘natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti evaṃ pavatto. Ettāvatā pana sīsaṃ na eti, ‘‘assamaṇosī’’tiādīhi vacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Sāmīcippaṭikkhepo nāma abhivādanapaccuṭṭhānaañjalikammasāmīcikammabījanikammādīnaṃ akaraṇaṃ, taṃ paṭipātiyā vandanādīni karoto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatā ca codanā nāma hoti, āpatti pana sīsaṃ na eti. ‘‘Kasmā mama vandanādīni na karosī’’ti pucchite pana ‘‘assamaṇosī’’tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti, tasmā yo bhikkhu bhikkhuṃ samīpe ṭhatvā ‘‘tvaṃ methunaṃ dhammaṃ paṭisevī’’ti vā ‘‘assamaṇosī’’ti vā ādīhi vacanehi hatthamuddāya eva vā etamatthaṃ dīpento sayaṃ vā codeti, gahaṭṭhapabbajitesu vā aññatarena codāpeti, ayaṃ anuddhaṃseti nāma. Appeva nāma naṃ imamhā brahmacariyā cāveyyanti api eva nāma naṃ puggalaṃ imamhā seṭṭhacariyā apaneyyaṃ. ‘‘Sādhu vatassa sacāhaṃ imaṃ puggalaṃ imamhā brahmacariyā cāveyya’’nti iminā adhippāyena anuddhaṃseyyāti vuttaṃ hoti. Etena ekaṃ cāvanādhippāyaṃ gahetvā avasesā akkosādhippāyo kammādhippāyo vuṭṭhānādhippāyo uposathaṭṭhapanādhippāyo pavāraṇaṭṭhapanādhippāyo anuvijjanādhippāyo dhammakathādhippāyoti satta adhippāyā paṭikkhittā honti. Tato aparena samayenāti yasmiṃ samaye anuddhaṃsito hoti, tato aññasmiṃ samaye. Samanuggāhīyamāno vāti anuvijjakena kiṃ te diṭṭhantiādinā nayena anuvijjiyamāno upaparikkhiyamāno. Asamanuggāhīyamāno vāti diṭṭhādīsu kenaci vatthunāvā anuvijjakādīsu yena kenaci puggalena vā avuccamāno. Imesaṃ pana padānaṃ parato ‘‘bhikkhu ca dosaṃ patiṭṭhātī’’ti iminā sambandho. Idañhi vuttaṃ hoti – evaṃ samanuggāhīyamāno vā asamanuggāhīyamāno vā bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati paṭijānāti, saṅghādisesoti. Idañca amūlakabhāvassa pākaṭakāladassanatthaṃ vuttaṃ. Āpattiṃ pana anuddhaṃsitakkhaṇeyeva āpajjati. Amūlakañceva taṃ adhikaraṇaṃ hotīti ettha pana diṭṭhamūlādīnaṃ abhāvena amūlakaṃ, samathehi adhikaraṇīyabhāvena adhikaraṇaṃ. Yañhi adhikicca ārabbha paṭicca sandhāya samathā pavattanti, taṃ adhikaraṇaṃ. Idha pana pārājikasaṅkhātaṃ āpattādhikaraṇameva adhippetaṃ. Yadi hi taṃ adhikaraṇaṃ diṭṭhādīhi mūlehi amūlakañceva hoti, ayaṃ codetuṃ āgato bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati, ‘‘tucchakaṃ mayā bhaṇita’’ntiādīni (pārā. 386) vadanto paṭijānāti, tassa bhikkhuno anuddhaṃsitakkhaṇeyeva saṅghādisesoti, ayaṃ sikkhāpadassa padānukkamena attho.
第八，污秽是指污损，污染。人一旦起污秽，则被认为受其污秽，表现为明显的戒律过失故称污秽。至于损害则是毁灭之意，故称为恶行。故「污秽、恶行」二词用以描述一人之过失与不净。未发生过失即为未失，指远离喜乐等，不是遭受攻击的意思。无根者，是指前所未闻所见与未知者，因缺乏根本基础而称为无根。对此有或无前根现象，此中并不限制。所谓显现，是以自己内心明了或天眼等明晰显见所证称之。所谓无闻，是指闻之非我族群之字句或言辞。所谓未知者，是自己或他人已有观闻仍不明晰理解者，故称无根。犯重罪者是指比库因诸行为触犯二十一项中某一项，如引文所述。毁坏指杀害、伤害、破坏等严重破坏行为。因自己与他人皆要进行责难，故称攻击。戒律中谓其「责难」有四种。戒律中针对诽谤义理、令人非议等内外恶业行为，应当区分正确理解与规劝。故此处解释戒律八项要点，即罪犯之现象所对应的不良现象含义。举例拿戒律中言行失礼、妄称者、彼此斥责等情形为例说明。指示中还包括呼吁、问责等行为的具体施行及责任归属。这种责任的分配称为「责难」。说到头部未受损害，即非物理攻击而是言语上的指责。具体指在对应环境、时机对行为的人做出应有的评说。若对他人行不当语言攻击，则称为罪责累积。若有比库当面以不当言辞如斥责与冒犯对他人作出指责，且举手施压，即属明显攻击，亦属罪过。若有已遴选离欲出家的比库或者他人用言语激怒，则称此为毁坏，意味着起因由人否弃佛法修行。戒律中有劝发此类毁坏行为要离，称为转识与责任责任分工制。共设七项规制，均针对不同种类毁坏行为分别应对。后续时间段内，如再次发生毁坏，则针对不同时候分别论处。按这些标准对行为进行监督与处罚，目的是维护修习清净。
Rājagahe mettiyabhūmajake bhikkhū ārabbha amūlakena pārājikena anuddhaṃsanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, sāṇattikaṃ, katūpasampadaṃ suddhaṃ vā asuddhaṃ vā puggalaṃ yena pārājikena codeti, taṃ ‘‘ayaṃ anajjhāpanno’’ti ñatvā cāvanādhippāyena ‘‘karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti evaṃ okāsaṃ akāretvā codentassa sace so taṅkhaṇeyeva jānāti ‘‘maṃ codetī’’ti, vācāya vācāya saṅghādiseso ceva dukkaṭañca. Okāsaṃ kāretvā codentassa saṅghādisesoyeva. Hatthamuddāya sammukhā codentassāpi eseva nayo. Parammukhā codentassa pana sīsaṃ na eti . Attanā samīpe ṭhatvā aññaṃ bhikkhuṃ āṇāpeti , so tassa vacanena taṃ codeti, codāpakasseva vuttanayena āpattiyo. Atha sopi ‘‘mayā diṭṭhaṃ sutaṃ atthī’’ti codeti, dvinnampi jānānaṃ tatheva āpattiyo. Akkosādhippāyena pana okāsaṃ akāretvā vadantassa vuttanayeneva pācittiyañceva dukkaṭañca. Okāsaṃ kāretvā vadantassa pācittiyameva. Kammādhippāyena asammukhā sattavidhampi kammaṃ karontassa dukkaṭameva. Vuṭṭhānādhippāyena ‘‘tvaṃ itthannāmaṃ āpattiṃ āpanno, taṃ paṭikarohī’’ti vadantassa, uposathaṃ vā pavāraṇaṃ vā ṭhapentassa ca okāsakammaṃ natthi, ṭhapanakkhettaṃ pana jānitabbaṃ, anuvijjakassāpi osaṭe vatthusmiṃ ‘‘atthetaṃ tavā’’ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi, dhammakathikassāpi ‘‘yo idañca idañca karoti, ayaṃ assamaṇo’’tiādinā nayena anodisakaṃ dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā ‘‘asuko ca asuko ca assamaṇo anupāsako’’ti katheti, āsanato oruyha āpattiṃ desetvā gantabbaṃ. Ummattakādīnañca anāpatti, sīlavipatti, yaṃ codeti vā codāpeti vā, tassa ‘‘upasampanno’’ti saṅkhyupagamanaṃ, tasmiṃ suddhasaññitā, yena pārājikena codeti, tassa diṭṭhādivasena amūlakatā, cāvanādhippāyena sammukhācodanā, tassa taṅkhaṇavijānananti imānettha pañca aṅgāni. Samuṭṭhānādīni adinnādānasadisāni. Vedanā panettha dukkhāyevāti.
在王舍城的利他族比库中，有关于无根罪重罪和责难的特别规定，系普遍适用的通例。所谓权利纯净者，为本尊清净或不清净者。任何人以重罪加害他人后，即被视为「不可接受者」，应以夺戒为权威发起「让我处理此事」之请求，若发出请求即视为对该罪已经了了心证，言语上产生僧戒及恶行。若发出请求，则是犯僧戒，若举手使其面对则产生责难。对面责难则不造成头部伤害。若使他人到自己面前，对以言语进行责难，即构成攻击。若当面告知“我已见闻确实如此”时，亦构成惩罚。指挥权者在授意之时，依据前述规条，可能导致惩罚行为及相应恶行。若装模作样讲各种非正法者，惹怒他人，则无责难。若在法义上进行质疑宣讲，仍无责难。若公开宣扬不良言论或喧哗，称为言行不当，须派遣其离席。对于造成混乱等之行为，或因言语不洁，犯法戒律或造言生事者，指定应对措施。所涉及之义理有五个方面：包括扰乱事端、盗窃之类的邪见、苦痛的产生等。
Duṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā. · 恶意嗔恚学处注释完毕。
9. Aññabhāgiyasikkhāpadavaṇṇanā九、异分学处解释
Navame aññabhāgiyassātiādīsu aññabhāgassa idaṃ, aññabhāgo vā assa atthīti aññabhāgiyaṃ. Adhikaraṇanti ādhāro veditabbo, vatthu adhiṭṭhānanti vuttaṃ hoti. Yo hi so aṭṭhuppattiyaṃ ‘‘dabbo mallaputto nāmā’’ti chagalako vutto. So yvāyaṃ āyasmato dabbassa mallaputtassa bhāgo koṭṭhāso pakkho manussajāti ceva bhikkhubhāvo ca, tato aññassa bhāgassa koṭṭhāsassa pakkhassa hoti tiracchānajātiyā ceva chagalakabhāvassa ca, so vā aññabhāgo assa atthi, tasmā aññabhāgiyasaṅkhyaṃ labhati. Yasmā ca tesaṃ ‘‘imaṃ mayaṃ dabbaṃ mallaputtaṃ nāma karomā’’ti vadantānaṃ tassa nāmakaraṇasaññāya ādhāro vatthu adhiṭṭhānaṃ, tasmā ‘‘adhikaraṇa’’nti veditabbo. Tañhi sandhāya ‘‘saccaṃ kira tumhe, bhikkhave, dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassā’’tiādi (pārā. 391) vuttaṃ. Na vivādādhikaraṇādīsu aññataraṃ, kasmā? Asambhavato. Na hi mettiyabhūmajakā catunnaṃ adhikaraṇānaṃ kassaci aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ uppādiyiṃsu, na ca catunnaṃ adhikaraṇānaṃ leso nāma atthi. Jātilesādayo hi puggalānaṃyeva lesā vuttā, na vivādādhikaraṇādīnaṃ. Tañca ‘‘dabbo mallaputto’’ti nāmaṃ tassa aññabhāgiyādhikaraṇabhāve ṭhitassa chagalakassa koci deso hoti theraṃ pārājikena dhammena anuddhaṃsetuṃ lesamatto, ettha ca dissati apadissati ‘‘assa aya’’nti voharīyatīti deso, jātiādīsu aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso, jātiādīnaṃyeva aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Padabhājane (pārā. 393) pana yassa aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya, taṃ yasmā aṭṭhuppattivaseneva āvibhūtaṃ, tasmā taṃ avibhajitvā yāni ‘‘adhikaraṇa’’nti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇāni, tesaṃ aññabhāgiyatā ca tabbhāgiyatā ca yasmā apākaṭā, jānitabbā ca vinayadharehi, tasmā tañca avasāne āpattaññabhāgiyena codanañca āvikātuṃ ‘‘aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā’’tiādi vuttaṃ, sesā vinicchayakathā aṭṭhame vuttasadisāyeva. Ayaṃ pana viseso – idaṃ aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃsanavatthusmiṃ paññattaṃ, idha ca āpattaññabhāgiyacodanāya tathāsaññinopi anāpatti. Aṅgesu ca aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādiyanatā adhikāti.
第九节所谓『异部分』起始语，指的是异部分之事。『异部分』者，即异份者之义。所谓『争议』即须知察其根据和依据，所谓『根据』者，被称为事由及设立的法律依据。譬如此次的诉讼中，称『答巴·马喇子』者，是争论之主角。此主角，即尊严答巴马喇子之部分、领域、集团，与人类种姓、出家众的身份相关。而对方的部分、领域或集团乃是外道异类及争论者。因此即存在异部分，故得异部分之数。因为参与者中有人称『这是我们称之为答巴马喇子的部分』，此名称决定的认识即为依据与根据，故当知此即称为『争议根据』。对此，譬如《毗婆沙论》三百九十一页中言『诸比库，此答巴马喇子乃异部分争议根据』等语。争执类诸争议根据者，不允异他，何以故？由其不可能性。因不合格之地、争执起因讼争等的种种污染，从未在任何四争议根据之一上产生残余物且未曾存在。出身的污染等谓之乃人本有之污染，非诉争根据等，故此处谓乃答巴马喇子名号中此异部分争议中的某污染是有故。由此断定，长老受巴拉基规定禁止污染或扰乱，即所谓有此地、存在此称谓，表象显现，即对立性，指示着在出身等某一领域之争议的法义。又有他者诽谤污损此依据，仅是流传臆断的叙说，如出身所示，为异部分范围的用辞。出言轻慢污毁依据者，多因出身等异部分领域之指称。若有人于争执根据的某一处，染污其局部，以巴拉基法严禁破坏时，因其实事体现八大准则，不可分割，故连同此四争议根据合称为『争议根据』，其异部分性与此部份性因未明示而须解释清楚，由律义众法学者所应考察，终至恶者异部分者以惩戒宣令，故有『异部分争议根据即为犯戒异部分或争议他部分』之说。此乃其详细判决论述，与第八章类似。此处尤其明示——这一异部分争议根据之某污染的起因蕴涵，且虽同异部分者因惩戒令故不受罚。此在争议之事上称为『污染』者，依此而定此异部分争议根据是存有染污成分的。
Aññabhāgiyasikkhāpadavaṇṇanā niṭṭhitā. · 异分学处解释已毕。
10. Saṅghabhedasikkhāpadavaṇṇanā十、破僧学处解释
Dasame samaggassa saṅghassāti sahitassa bhikkhusaṅghassa, cittena ca sarīrena ca aviyuttassāti attho. Tenevassa padabhājane (pārā. 412) ‘‘samaggo nāma saṅgho samānasaṃvāsako samānasīmāyaṃ ṭhito’’ti vuttaṃ. Samānasaṃvāsako hi samacittatāya cittena aviyutto hoti, samānasīmāyaṃ ṭhito kāyasāmaggidānato sarīrena aviyutto. Bhedāya parakkameyyāti ‘‘kathaṃ nāmāyaṃ bhijjeyyā’’ti bhedanatthāya vāyāmeyya. Bhedanasaṃvattanikaṃ vā adhikaraṇanti bhedanassa saṅghabhedassa atthāya saṃvattanikaṃ kāraṇaṃ. Imasmiñhi okāse ‘‘kāmahetu kāmanidānaṃ kāmādhikaraṇa’’nti ādīsu (ma. ni. 1.168, 178) viya kāraṇaṃ ‘‘adhikaraṇa’’nti adhippetaṃ. Taṃ bhedakaravatthuvasena aṭṭhārasavidhaṃ. Samādāyāti gahetvā. Paggayha tiṭṭheyyāti taṃ saṅghabhedassa atthāya saṃvattanikaṃ saṅghabhedanibbattisamatthaṃ kāraṇaṃ gahetvā dīpeyya ceva nappaṭinissajjeyya ca. Bhikkhūhi evamassa vacanīyoti ye taṃ paggayha tiṭṭhantaṃ sammukhā passanti, ye vā ‘‘asukasmiṃ nāma vihāre’’ti suṇanti, tehi sabbantimena paricchedena aḍḍhayojanamattaṃ gantvāpi yvāyaṃ anantare ‘‘māyasmā’’tiādivacanakkamo vutto, evamassa vacanīyo. Disvā vā sutvā vā avadantānaṃ dukkaṭaṃ. Ettha ca māiti padaṃ ‘‘parakkamī’’tipadena ‘‘aṭṭhāsī’’tipadena ca saddhiṃ ‘‘mā parakkami, mā aṭṭhāsī’’ti yojetabbaṃ. Sametāyasmā saṅghenāti āyasmā saṅghena saddhiṃ sametu samāgacchatu, ekaladdhiko hotūti attho. Kiṃ kāraṇā? Samaggo hi saṅgho…pe… viharatīti. Tattha sammodamānoti aññamaññasampattiyā suṭṭhu modamāno. Avivadamānoti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’ti evaṃ na vivadamāno. Eko uddeso assāti ekuddeso, ekato pavattapātimokkhuddesoti attho. Phāsu viharatīti sukhaṃ viharati. Evaṃ visumpi saṅghamajjhepi tikkhattuṃ vuccamānassa appaṭinissajjato dukkaṭaṃ. Evañca sotiādimhi samanubhāsitabboti samanubhāsanakammaṃ kātabbaṃ. Iccetaṃ kusalanti iti etaṃ paṭinissajjanaṃ kusalaṃ khemaṃ sotthibhāvo tassa bhikkhuno. No cepaṭinissajjeyya, saṅghādisesoti ettha samanubhāsanakammapariyosāne appaṭinissajjantassa saṅghādiseso. Sesaṃ uttānapadatthameva.
第十节『合众』，指的是和合的比库僧团，心意及身行未破散之义。依当时《毗婆沙论》四百一十二页所载：『合众即名为僧团，同心同行，立于同一限界内』。所谓同心同行，是谓因心念合一未破散，立于同一界限，即身行合一而未破碎。『分裂为变故』，意指『此名如何产生』，或以『分裂』之义而努力。所谓导致分裂之诉讼，即为分裂僧团的原因及诱因。在此机缘中对『缪因、缪缘、纠纷根据』同样被称为原因，作为导致分裂因素论述，共计十八种。所谓『采纳』，意为接受；『持有』，意指坚守，乃分裂僧团相应之诉讼及起始的引线，须抓住说明，不可轻舍。比库若见此等情形，目睹而证实，或闻闻之，划定周密的界限并多次往返至约二十余象伽那，才现称『沙玛内拉等称此』的话语，符合应作断定的情况。听说后，他人发现其恶行。此处对『前进者』一词，应与『十八』词句并加注意，须合并说『不要前进，不要十八』等语。此含义是同心合众者，为同一教师僧团令其齐集一处，不宜分离。何故？由合众即僧团…此语详述。其含义为『欢喜且和合』。所谓『不争』，即不争辩论，非言『这个法，那个法』而争执。此『一统一意』，即共同的出家戒律，该义。『快乐生活』，即过得安乐舒适。即使如是，僧团内若生强烈纷争者，不能不舍弃，故于守戒、出家规层面，应积极举止。由此理知于休止等僧团规，则当遵守一致行为。在听闻会中亦应谨慎语言，确保和合之道。此谓良善之举，护持僧众安稳。若不能守则，必遭『出家者法罚』，如事后所述。此为本节正面主旨及总结语内容。
Rājagahe devadattaṃ ārabbha saṅghabhedāya parakkamanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, samanubhāsanakamme kariyamāne appaṭinissajjantassa ñattipariyosāne dukkaṭaṃ, dvīhi kammavācāhi dve thullaccayā, ‘‘yassa nakkhamati, so bhāseyyā’’ti evaṃ yya-kārapattāya tatiyakammavācāya tañca dukkaṭaṃ te ca thullaccayā paṭippassambhanti, saṅghādisesoyeva tiṭṭhati. Asamanubhāsiyamānassa ca paṭinissajjantassa ca ummattakādīnañca anāpatti. Sīlavipatti, bhedāya parakkamanaṃ, dhammakammena samanubhāsanaṃ, kammavācāpariyosānaṃ, appaṭinissajjananti imānettha cattāri aṅgāni. Samanubhāsanasamuṭṭhānaṃ, akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.
在王舍城，因迭瓦达特发起的僧团分裂中涉及对立因缘，乃称为普通共识、无否定，且在进行调和时，未能作出舍断者所生之苦难。因二种言辞、二种恶语行为，即『使人沈默论』、和其他二种恶言，二恶语行为互相对治，仍以吵闹言辞结束，此即僧众戒律中所谓的巴拉基罪（僧众禁戒罪）之证。据此，未作调และ者和作调和者，其间无过失及不善，是基于不守戒行为、分裂因缘、法事调和、恶语终结、戒律违犯五者的综合，是是此处所指的四大要件。此合和调和行为之生成，表现为无所作为、心识解脱、意念清净、世间破坏、身体行为、言语行为、不善意念及苦受等义。
Saṅghabhedasikkhāpadavaṇṇanā niṭṭhitā. · 破僧学处解释已毕。
11. Bhedānuvattakasikkhāpadavaṇṇanā十一、破僧随从学处解释
Ekādasame tasseva kho panāti yo saṅghabhedāya parakkamati, tasseva. Anuvattakāti tassa diṭṭhiṃ khantiṃ ruciṃ gahaṇena anupaṭipajjanakā. Vaggaṃ asāmaggipakkhiyavacanaṃ vadantīti vaggavādakā. Yasmā pana tiṇṇaṃ uddhaṃ kammārahā na honti. Na hi saṅgho saṅghassa kammaṃ karoti, tasmā ‘‘eko vā dve vā tayo vā’’ti vuttaṃ. Jānāti noti amhākaṃ chandādīni jānāti. Bhāsatīti ‘‘evaṃ karomā’’ti amhehi saddhiṃ bhāsati. Amhākampetaṃ khamatīti yaṃ so karoti, etaṃ amhākampi ruccati. Sametāyasmantānaṃ saṅghenāti āyasmantānaṃ cittaṃ saṅghena saddhiṃ sametu samāgacchatu, ekībhāvaṃ gacchatūti vuttaṃ hoti. Sesaṃ padatthato uttānameva. Vinicchayakathāpettha dasame vuttasadisāyeva.
第十一节，此处又指在因迭瓦达特引起的僧团分裂中跟进的行为。所谓『跟进』者，是指对见解、忍耐、喜好、收受之持续不断的顺从。『分支章节』者，谓论述不同断裂方的内容。因为在三系戒律中并无断裂之因，且僧团不相为罪，即『一人、二人或三人』等有论述。明白知道者为知晓我们的愿望及意图。所谓『言语』，即同心根据。因众人所作是皆合意，三众心齐故称合意。『同心者三众』也指心用意一合。主旨句乃『聚集此三众为一体』，使其心与僧团合一，达成合一之意。结语为后文论述基准。
Ayaṃ pana viseso – idaṃ rājagahe sambahule bhikkhū ārabbha devadattassa saṅghabhedāya parakkamantassa anuvattanavatthusmiṃ paññattaṃ, aṅgesu ca yathā tattha parakkamanaṃ, evaṃ idha anuvattanaṃ daṭṭhabbanti.
此乃特例——指在王舍城大量比库因迭瓦达特引发僧团分裂的场合中，这些人跟进对立行为的具体事例，以及类似于前述之对立跟进情形在此同样应作观察。
Bhedānuvattakasikkhāpadavaṇṇanā niṭṭhitā. · 破僧随从学处解释已毕。
12. Dubbacasikkhāpadavaṇṇanā12. 难劝学处注释
Dvādasame dubbacajātikoti dubbacasabhāvo, vattuṃ asakkuṇeyyoti attho. Uddesapariyāpannesūti uddese pariyāpannesu antogadhesu, ‘‘yassa siyā āpatti, so āvikareyyā’’ti evaṃ saṅgahitattā anto pātimokkhassa vattamānesūti attho. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno, kāraṇatthe cetaṃ upayogavacanaṃ. Pañcahi sahadhammikehi sikkhitabbattā, tesaṃ vā santakattā ‘‘sahadhammika’’nti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho. Viramathāyasmanto mama vacanāyāti yena vacanena maṃ vadatha, tato mama vacanato viramatha, mā maṃ taṃ vacanaṃ vadathāti vuttaṃ hoti. Vadatu saha dhammenāti sahadhammikena sikkhāpadena, sahadhammena vā aññenapi pāsādikabhāvasaṃvattanikena vacanena vadetu. Yadidanti vuddhikāraṇadassanatthe nipāto, tena yaṃ idaṃ aññamaññassa hitavacanaṃ, āpattito ca vuṭṭhāpanaṃ, tena aññamaññavacanena aññamaññavuṭṭhāpanena. Evaṃ saṃvaddhāhi tassa bhagavato parisāti evaṃ parisāya vuddhikāraṇaṃ dassitaṃ hoti. Sesaṃ uttānatthameva. Vinicchayakathāpi dasame vuttasadisāyeva.
第十二节所谓『恶劣根由』，意指恶劣的集会或团体行为，是不可容忍或无法久存之意。『定义详尽』，谓在详明所指事由时，依律规定，如有过错者即应受到揭发与处罚。所谓『同法者』，指因相同原因而被如此要求者。此用词适用于因理由共同发生的事由，并需通过佛陀明文戒律教育其遵守。对此，有言『若有持戒长老请转告本人，让我知晓，若说错我则不应听从』等语，乃彼此守护戒律、共勉规戒之意。若要求『随戒律一同说话或劝说』者，则指依戒律及和悦语气劝诫他人共同顺守法规。此谓促进增长之法，彼此言语劝勉，共修梵行，且于佛陀僧团中法义彼此增长长进。结语同前章节内容总结。
Ayaṃ pana viseso – idaṃ kosambiyaṃ channattheraṃ ārabbha attānaṃ avacanīyakaraṇavatthusmiṃ paññattaṃ, aṅgesu ca yathā tattha parakkamanaṃ, evaṃ idha avacanīyakaraṇatā daṭṭhabbāti.
此处特殊之处在于：这是关于那位国桑比耆那长老的，因开始自己使自己沦为罵籍者的事被明确定义的，就像各处相应地点有相应的情况和顺序一样，在此也必须看到使自己沦为罵籍的情况。
Dubbacasikkhāpadavaṇṇanā niṭṭhitā. · 难劝学处注释已毕。
13. Kuladūsakasikkhāpadavaṇṇanā13. 坏俗家学处注释
Terasame gāmaṃ vā nigamaṃvāti ettha nagarampi gāme antogadhameva. Upanissāya viharatītitattha paṭibaddhacīvarādipaccayatāya taṃ nissāya vasati. Pupphadānādīhi manussānaṃ saddhaṃ vināsento kulāni dūsetīti kuladūsako. Mālāvaccharopanādayo pāpakā samācārā assāti pāpasamācāro. So bhikkhūti so kuladūsako bhikkhu. Āyasmā khokuladūsako…pe… alaṃ te idha vāsenāti imināssa pabbājanīyakammārahataṃ dasseti. Pabbājanīyakammakato panesa yasmiṃ gāme vā nigame vā kuladūsakakammaṃ kataṃ, yasmiñca vihāre vasati, neva tasmiṃ gāme vā nigame vā carituṃ labhati, na vihāre vasituṃ. Evañca so bhikkhūtiettha soti pabbājanīyakammakato adhippeto. Chandena gacchantīti chandagāmino, esa nayo sesesu. So bhikkhūti so ‘‘chandagāmino’’tiādīni vadamāno. Tassa vacanassa paṭinissaggāya evaṃ vacanīyo, na kuladūsananivāraṇatthāya. Kuladūsanakammena hi so āpajjitabbā āpattiyo pubbeva āpanno, evaṃ panassa visumpi saṅghamajjhepi vuccamānassa appaṭinissajjato aparaṃ dukkaṭaṃ. Evañca sotiādi ito pubbe vuttañca avuttañca sabbaṃ uttānatthameva. Vinicchayakathāpi dasame vuttasadisāyeva.
所谓村庄或集镇，这里所说的城市，其实是依属于乡村或内城的。依止而住者，因服从袈裟等条件而住于彼处。因给予花供等，人们生起信心，但若损害他人之家族即是污损家业者。施戴花冠等不善行为为恶劣行为。既为比库者，也是污损家业的比库；若为具寿者则为污损长老……此语表示此人已舍弃出家仪式行为。若一人于某村庄或集镇作污损家业，且住于某寺院，则既不能在该村庄或集镇中自由来往，也不能在寺院内安住。因而此处说他既是由出家仪式所制约的比库。所谓「随欲而行」者为随欲流浪之人，这种称谓仅限于此类。断绝该名之语，是为了服从戒律，不是为洗除污损家业之罪。因污损家业之行为，其过患早已降临，且即使在僧团中，即使名声受损，也不能断然舍弃；这一切言说，旧时皆有记录，重述不过是予以强调。依照第十品之描述同理。
Ayaṃ pana viseso – idaṃ sāvatthiyaṃ assajipunabbasuke bhikkhū ārabbha chandagāmitādīhi pāpanavatthusmiṃ paññattaṃ, aṅgesu ca yathā tattha parakkamanaṃ, evaṃ idha chandādīhi pāpanaṃ daṭṭhabbanti.
此处特殊之处在于：这是关于那位沙瓦提的萨贾比优婆塞比库，因其与随欲流浪者等相关的不善缘故被明确定义，状况及依附其道理，正如各处相应处动一样，此处亦见随欲等不善之境界。
Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā. · 坏俗家学处注释已毕。
Nigamanavaṇṇanā结论注释
Uddiṭṭhākho…pe… evametaṃ dhārayāmītiettha paṭhamaṃ āpatti etesanti paṭhamāpattikā, paṭhamaṃ vītikkamanakkhaṇeyeva āpajjitabbāti attho. Itare pana yathā tatiye ca catutthe ca divase hotīti ettha ‘‘tatiyako, catutthako’’ti vuccati, evaṃ yāvatatiye samanubhāsanakamme hontīti yāvatatiyakāti veditabbā. Yāvatīhanti yattakāni ahāni. Jānaṃ paṭicchādetīti jānanto paṭicchādeti. Tatthāyaṃ paṭicchādanalakkhaṇassa mātikā – āpatti ca hoti, āpattisaññī ca, pakatatto ca hoti, pakatattasaññī ca, anantarāyiko ca hoti, anantarāyikasaññī ca, pahu ca hoti, pahusaññī ca, chādetukāmo ca hoti, chādeti cāti. Tattha āpatti ca hoti, āpattisaññī cāti yaṃ āpattiṃ āpanno, sā terasannaṃ aññatarā hoti, sopi ca tattha vatthuvasena vā ‘‘idaṃ bhikkhūnaṃ na vaṭṭatī’’ti nāmamattavasena vā ‘‘ayaṃ itthannāmā āpattī’’ti āpattisaññīyeva hutvā ‘‘na dāni naṃ kassaci ārocessāmī’’ti evaṃ chādetukāmova dhuraṃ nikkhipitvā aruṇaṃ uṭṭhāpeti, channā hoti āpatti. Sace panettha anāpattisaññī vā hoti, aññāpattikkhandhasaññī vā, vematiko vā, acchannāva hoti. Pakatattoti anukkhitto samānasaṃvāsako. So ce pakatattasaññī hutvā vuttanayeneva chādeti, channā hoti. Anantarāyikoti yassa dasasu rājacoraaggiudakamanussaamanussavāḷasarīsapajīvitabrahmacariyantarāyesu ekopi natthi, so ce anantarāyikasaññī chādeti, channā hoti. Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca, so ce pahusaññī hutvā chādeti, channā hoti. Chādetukāmo ca hoti, chādeti cātiidaṃ uttānameva. Sacepi hi so sabhāgaṃ disvā ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti lajjāya nāroceti, channāva hoti. Upajjhāyādibhāvo hi idha appamāṇaṃ, sabhāgamattameva pamāṇaṃ. Ayaṃ ‘‘jānaṃ paṭicchādetī’’tipadassa saṅkhepato atthavinicchayo.
出家者犯此如是破戒，即有初犯之义：所谓初犯，是指在首次违犯戒律之瞬间即生。至于其他，如第三日或第四日所犯者，称为第三犯、第四犯，此类连续不断犯戒之行为，称为连犯。所谓“连犯”，即连续若干日。知情遮蔽之意为：明知而故意掩饰。由此，掩饰的特征目录为——行戒不善之事实发生，知觉戒辱，已成明证，明证知觉，立即发生，立即知觉，极其盛行，盛行知觉，欲掩盖，遂行遮蔽。所谓发生即觉察犯戒事实，此时已经明证，明证知觉，且即刻无阻碍，盛行且明显，欲加掩盖而行遮掩。因此称为遮盖犯戒。若为无知觉遮掩、无他犯遮掩或无盖体遮掩则称无遮，不为遮盖。所谓明证，即为一常用之含义。若为明证且明证知觉，即如所述便行遮蔽，称为已遮蔽。所谓立即、无阻碍，即过去十种无间遮挡都不存在，若以无间知觉遮蔽，即成遮掩，称为已遮蔽。所谓盛行者，是指行者能亲自来通报，也能接近而告知，若以此盛行知觉遮蔽，称为已遮蔽。欲掩盖之意为：若见德高长老及师长时因羞耻而不言，即成遮蔽。监护等存在极多，程度仅及一部分。此即「知情遮蔽」语之略解。
Tāvatīhanti tattakāni ahāni, paṭicchāditadivasato paṭṭhāya yāva ārocitadivaso, tāva divasapakkhamāsasaṃvaccharavasena yattako kālo atikkanto, tattakaṃ kālanti attho. Akāmā parivatthabbanti na kāmena na vasena, atha kho akāmena avasena parivāsaṃ samādāya vatthabbaṃ. Tattha paṭicchannaparivāso suddhantaparivāso samodhānaparivāso cāti tividho parivāso. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo. Kassaci hi ekāhappaṭicchannā āpatti hoti, kassaci dvīhādippaṭicchannā. Kassaci ekā āpatti hoti, kassaci dve vā tisso vā taduttari vā. Tasmā paṭicchannaparivāsaṃ dentena paṭhamameva vuttanayena paṭicchannabhāvaṃ ñatvā tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekā ekāhappaṭicchannā hoti, ‘‘ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchanna’’nti evaṃ parivāsaṃ yācāpetvā khandhake (cūḷava. 98) āgatanayena kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādippaṭicchannā hoti , dvīhappaṭicchannaṃ tīhappaṭicchannaṃ catūhappaṭicchannaṃ pañcāhappaṭicchannaṃ…pe… cuddasāhappaṭicchannantievaṃ yāva cuddasadivasāni divasavasena yojanā kātabbā, pañcadasadivasappaṭicchannāyaṃ ‘‘pakkhappaṭicchanna’’nti yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva ‘‘atirekapakkhappaṭicchanna’’nti, tato māsappaṭicchannaṃ atirekamāsappaṭicchannaṃ dvemāsappaṭicchannaṃ atirekadvemāsappaṭicchannaṃ temāsappaṭicchannaṃ…pe… atirekaekādasamāsappaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare puṇṇe ‘‘ekasaṃvaccharappaṭicchanna’’nti, tato paraṃ atirekasaṃvaccharaṃ dvesaṃvaccharaṃ evaṃ yāva saṭṭhisaṃvaccharaatirekasaṭṭhisaṃvaccharappaṭicchannanti, tato vā bhiyyopi vatvā yojanā kātabbā.
所谓“连续若干日”，即从被掩饰之日直至被告知之日，此长期间按月、日、年计取超越的时间，即为“连犯时期”之意。所谓非自愿翻转，是指非出于欲望或个人意愿而进行的转变，应由非自愿心态执持维持。连犯分三种：一是被掩饰，以致于产生违规行为；二是维持纯净的态度；三是产生清净而后再次实行掩饰。以上三种涵盖了各类连犯之体。持有掩饰连犯者，应如约给予规定。有人一日内犯一处掩饰，有人两处，有人多处。有人一次犯一罪，有人两三次，甚至更多。由此，先应掌握掩饰情形，然后按掩饰日进行违规记录。若一日内犯一次掩饰，宜以“我曾一次犯戒，逻辑清楚，构念明了，一次掩饰”之语承认并请求处罚，且按小章第九十八名显现。而二次、三次乃至十三次掩饰者亦应如此办理，最多按数日计算，十日为一单位，再逐月计算，最多十五月为限，这称“部分掩饰”。再过三十层日称“额外部分掩饰”，进至满月、两月、三月……至十一月为止也作相应计量。满一年为“整年掩饰”，超过则两年、三年……至六十多年均依此类推计算。
Sace pana dve tisso taduttari vā āpattiyo honti, yathā ‘‘ekaṃ āpatti’’nti vuttaṃ, evaṃ ‘‘dve āpattiyo, tisso āpattiyo’’ti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu, sahassaṃ vā, ‘‘sambahulā’’ti vattuṃ vaṭṭati. Nānāvatthukāsupi ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ ekaṃ kāyasaṃsaggaṃ ekaṃ duṭṭhullavācaṃ ekaṃ attakāmaṃ ekaṃ sañcarittaṃ ekāhappaṭicchannāyo’’ti evaṃ gaṇanavasena vā, ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhappaṭicchannāyo’’ti evaṃ vatthukittanavasena vā, ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhappaṭicchannāyo’’ti evaṃ nāmamattavasena vā yojanā kātabbā. Tattha nāmaṃ duvidhaṃ sajātisādhāraṇaṃ sabbasādhāraṇañca, tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ, tasmā ‘‘sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo’’ti evaṃ sabbasādhāraṇanāmavasenāpi vattuṃ vaṭṭati. Idañhi parivāsādivinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva. Tattha sukkavissaṭṭhīti vatthu ceva gottañca, saṅghādisesoti nāmañceva āpatti ca, tattha ‘‘sukkavissaṭṭhiṃ kāyasaṃsagga’’ntiādivacanenāpi ‘‘nānāvatthukāyo’’tivacanenāpi vatthu ceva gottañca gahitaṃ hoti, ‘‘saṅghādiseso’’tivacanenāpi ‘‘āpattiyo’’tivacanenāpi nāmañceva āpatti ca gahitā hoti, tasmā etesu yassa kassaci vasena kammavācā kātabbā.
若有二三次乃至更多掩饰，仍按一次掩饰论；若为两次、三次掩饰，亦以此类推。至于百次、千次，称为“大量”，依此记载称：“我犯了大量桑伽地谢萨戒违，一次逻辑明晰、一次身体接触、一恶语、一自取欲、一流浪行为，合计一次掩饰”，皆以这样的方式往下统计；又或称：“我犯了大量桑伽地谢萨戒违，含多种项目，一次掩饰”，或者：“我犯了大量桑伽地谢萨戒违，一次掩饰”，都可行。这里名称分为两类：同质和异质，以及全部共通。桑伽地谢萨为同质范畴，违犯为普通范畴，故称“大量违犯一次掩饰”为共同名。此处以此为基准，依规执行连犯及违规程序。逻辑明晰者及身体接触等称呼，均纳入法条与违犯名中，一切行为均具对应法条与名称，有其依止。依此，对于某人居住地及言行必须明确规范。
Kammavācāpariyosāne ca sace appabhikkhuko āvāso hoti, sakkā ratticchedaṃ anāpajjantena vasituṃ, tattheva ‘‘parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’’ti tikkhattuṃ vattaṃ samādātabbaṃ, samādiyitvā tattheva saṅghassa ārocetvā puna āgatāgatānaṃ bhikkhūnaṃ ārocentena vattabhedañca ratticchedañca akatvā parivasitabbaṃ. Sace na sakkā hoti parivāsaṃ sodhetuṃ, nikkhittavattena vasitukāmo hoti, tattheva saṅghamajjhe, ekapuggalassa vā santike ‘‘parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmī’’ti parivāso nikkhipitabbo, ekapadenāpi cettha nikkhitto hoti parivāso, dvīhi pana sunikkhittoyeva, samādānepi eseva nayo. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati, athānena paccūsasamaye ekena bhikkhunā saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditvā antoaruṇeyeva vattaṃ samādiyitvā ārocetabbaṃ. Yampi aññaṃ bhikkhuṃ passati, tassāpi ārocetabbameva. Aruṇe uṭṭhite tassa santike vattaṃ nikkhipitvā vihāraṃ gantabbaṃ. Sace so pure aruṇeyeva kenaci karaṇīyena gato, vihāraṃ gantvā yaṃ sabbapaṭhamaṃ bhikkhuṃ passati, tassa ārocetvā nikkhipitabbaṃ. Evaṃ sallakkhetvā yāva rattiyo pūrenti, tāva parivatthabbaṃ, ayaṃ saṅkhepato paṭicchannaparivāsavinicchayo, vitthāro pana samantapāsādikāya vinayasaṃvaṇṇanāya (cūḷava. aṭṭha. 97) vuttanayeneva veditabbo.
关于戒法语三昧（行为之言的断绝），如果新入比库居住于此时，允许在夜间时间段内没有受业者干扰地居住，此时应当即于该地取别住衣与法衣，并且穿着法衣。择定住处后，即应向僧团报告，然后对于来往比库通报，未完成戒法语断舍及夜间时间段三昧不得别住。若无法净治别住衣，因出家者想安住在该处，则应在僧团中向一人表示：「我放置别住衣，我放置法衣」，即可放置别住衣。单一处放置即生效，两个处所反而为过度放置，安住亦当遵守此理。放置之时当守护，立于明显处，傍晚时分，有一比库同在围绕安住处清扫，未清扫处应以香炉或巾罩盖掩，端坐如旭日东升般完成戒法语三昧，应当报告。若看到另一比库也应当告知。次日晨旭起后，若别住衣仍置于其处，应当前往该别住处。若该比库前日清晨以某方法转移戒衣，先见到的比库应通知他将戒衣放回。如此轮换直到夜暮，应当反复检查。这是比库别住衣交接简略说明。其详细清楚的解释可参看《小部律藏》卷第八十七。
Itaresu pana dvīsu ‘‘āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’ti (cūḷava. 157) imasmiṃ vatthusmiṃ khandhake anuññāto suddhantaparivāso nāma, so duvidho cūḷasuddhanto mahāsuddhantoti, duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ‘‘ettikā ahaṃ āpattiyo āpanno’’ti jānātu vā, mā vā, akāraṇametaṃ. Tassa dānavidhi khandhake āgato, vinicchayakathā pana vitthārato samantapāsādikāyaṃ (cūḷava. aṭṭha. 102) vuttā. Itaro pana samodhānaparivāso nāma, so tividho hoti odhānasamodhāno agghasamodhāno missakasamodhānoti. Tattha odhānasamodhāno nāma antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. Agghasamodhāno nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirappaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarappaṭicchannānaṃ āpattīnaṃ dātabbaparivāso vuccati. Missakasamodhāno nāma nānāvatthukāyo āpattiyo ekato katvā dātabbaparivāso vuccati, ayaṃ tividhepi samodhānaparivāse saṅkhepakathā, vitthāro pana samantapāsādikāyaṃ (cūḷava. aṭṭha. 102) vutto, idaṃ ‘‘parivatthabba’’nti padassa vinicchayakathāmukhaṃ.
又，有两种人在《小部律》中称为「不知受戒终止、不知夜间终止的」，谓是此律项目中所未明示之净别住衣。净别住衣分为小净别住衣与大净别住衣二类，这二种中也包含应当告知夜间断舍者不知大小完整之戒衣者及有欺妄者。受戒终止者，应知「此时我已受戒终止」，若不知，亦无妨害。有关此持戒方式之详细说明列于律部（《小部律》）卷第八十章。另一类称为净住衣，分为三种：清洁补净、主要补净、及小补净。清洁补净者，在受戒过程中若出现破犯，因而于仅部分日子中完成补净，补净于先前受戒之根日期后才开始，故针对后来所犯戒而补净，称为须补净戒衣。主要补净者，指多种戒罪中一至二三种相继犯戒，但多数戒罪都已完全补净，此种补净如以夜间断舍方式扣除未补净之部分，称为主要补净戒衣。小补净者，是指不同时期分别犯戒而须分别补净的戒衣。此三种净别住衣之详细注解请参照《小部律》卷第八十章。此谓「应当检查」的词义注解。
Uttari chārattanti parivāsato uttari cha rattiyo. Bhikkhumānattāyāti bhikkhūnaṃ mānabhāvāya, ārādhanatthāyāti vuttaṃ hoti. Paṭipajjitabbanti vattitabbaṃ. Bhikkhumānattañca panetaṃ paṭicchannāpaṭicchannavasena duvidhaṃ. Tattha yassa appaṭicchannāpatti hoti, tassa parivāsaṃ adatvā mānattameva dātabbaṃ, idaṃ appaṭicchannamānattaṃ. Yassa paṭicchannā hoti, tassa parivāsapariyosāne dātabbaṃ mānattaṃ paṭicchannamānattanti vuccati, idaṃ idha adhippetaṃ. Ubhinnampi panetesaṃ dānavidhi vinicchayakathā ca samantapāsādikāyaṃ (cūḷava. aṭṭha. 102) vuttanayena veditabbā, ayaṃ panettha saṅkhepo. Sace ayaṃ vattaṃ nikkhipitvā paccūsasamaye samādātuṃ gacchati, sabbantimena paricchedena catūhi bhikkhūhi saddhiṃ parivāse vuttappakāraṃ padesaṃ gantvā ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti samādiyitvā nesaṃ ārocetvā tato tesu gatesu vā agatesu vā purimanayena paṭipajjitabbaṃ. Yattha siyā vīsatigaṇoti ettha vīsatisaṅgho gaṇo assāti vīsatigaṇo. Tatrāti yatra sabbantimena paricchedena vīsatigaṇo bhikkhusaṅgho atthi, tattha. Abbhetabboti abhietabbo, sampaṭicchitabbo, abbhānakammavasena osāretabboti vuttaṃ hoti. Avhātabboti vā attho. Abbhānakammaṃ pana pāḷivasena khandhake (cūḷava. 100 ādayo) vinicchayavasena samantapāsādikāyaṃ vuttaṃ. Anabbhitoti na abbhito asampaṭicchito, akatabbhānakammoti vuttaṃ hoti. Anavhātoti vā attho. Te ca bhikkhū gārayhāti ye ūnabhāvaṃ ñatvā abbhenti, te bhikkhū ca garahitabbā, sātisārā sadosā dukkaṭaṃ āpajjantīti attho. Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā lokuttaradhammaṃ anugatā ovādānusāsanī sāmīci dhammatā. Sesamettha vuttanayamevāti.
「超越四夜」是指别住时间超过四晚。所谓「比库庄重」，是指对比库的尊重和礼敬。所谓「应实行」者，是指应该守持的戒律规定。比库庄重，针对净别住衣或不净别住衣二种情况。其中特别为有不净犯戒者，必须给予庄重，称为不净别住庄重；有净犯戒者，则须在别住衣的范围内给与庄重，称为净别住庄重，以上为此处所指的事情。对两者受戒方式之差别，及相关持戒约制，详见《小部律》卷第八十章，此为简要说明。若该比库放置戒衣后，清晨仍欲起用，便应选取四人合群而同行，抵达戒衣附近处，取起道衣与法衣，并向诸人在场加以宣告，之后该比库得以离去，不论是外出或返回。二十众比库称为二十众僧团，其内从事检视者闻此故应察明，不可使之消失，当守护，放逸误失均不可，如此所护即为「不可破坏」。未护即为「未护」，无按照条文奉行即为「不依规」，未作应行之作法即为「不应作」，这是巴利语原意。若比库等知犯戒而还放逸者，应当惩治，如此发生争议时须依法正理审理。此乃世间教法中合宜之事项，也是超越世俗法则的圣法，以调伏贪嗔痴惑。其余详释仍依《小部律》卷第八十所记述。
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 于《疑惑度脱》之巴帝摩卡注释中
Saṅghādisesavaṇṇanā niṭṭhitā. · 桑喀地谢萨注释终了。