Nissaggiyakaṇḍo · 尼萨耆亚篇

81 段 · CSCD 巴利原典

Nissaggiyakaṇḍo尼萨耆亚篇

Ito paraṃ pana ime kho panātiādi sabbattha vuttanayeneva veditabbaṃ.

由此以后，这些诸如‘巴那提’等词，皆当普遍根据所说之义而知晓。

1. Cīvaravaggo

一、袈裟品

1. Kathinasikkhāpadavaṇṇanā一、咖提那衣学处解释

Nissaggiyesu pana cīvaravaggassa tāva paṭhamasikkhāpade niṭṭhitacīvarasminti sūcikammapariyosānena vā, ‘‘naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā’’ti (pārā. 463) imesu vā yena kenaci ākārena niṭṭhite cīvarasmiṃ, cīvarassa karaṇapalibodhe upacchinneti attho. Atthatakathinassa hi bhikkhuno yāva imehākārehi cīvarapalibodho na chijjati, tāva kathinānisaṃsaṃ labhati. Ubbhatasmiṃ kathineti yaṃ saṅghassa kathinaṃ atthataṃ, tasmiñca ubbhate. Tatrevaṃ saṅkhepato kathinatthāro ca ubbhāro ca veditabbo. Ayañhi kathinatthāro nāma bhagavatā purimavassaṃvuṭṭhānaṃ anuññāto, so sabbantimena paricchedena pañcannaṃ janānaṃ vaṭṭati, tasmā yattha cattāro vā tayo vā dve vā eko vā purimavassaṃ upagato, tattha pacchimavassūpagate gaṇapūrake katvā attharitabbaṃ, te ca gaṇapūrakāva honti, ānisaṃse na labhanti, tasmā sace purimavassaṃvuṭṭhānaṃ gahaṭṭhapabbajitesu yo koci dhammena samena cīvaraṃ deti ‘‘iminā kathinaṃ attharathā’’ti (mahāva. 306-309), taṃ khandhake vuttāya ñattidutiyakammavācāya kathinatthārārahassa bhikkhuno dātabbaṃ. Tena tadaheva pañca vā atirekāni vā khaṇḍāni chinditvā saṅghāṭi vā uttarāsaṅgo vā antaravāsako vā kātabbo, sesabhikkhūhipi tassa sahāyehi bhavitabbaṃ, sace katacīvarameva uppajjati, sundarameva. Acchinnāsibbitaṃ pana na vaṭṭati. Tena bhikkhunā sace saṅghāṭiyā attharitukāmo hoti, porāṇikaṃ saṅghāṭiṃ paccuddharitvā navaṃ saṅghāṭiṃ adhiṭṭhahitvā ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti attharitabbaṃ. Uttarāsaṅgaantaravāsakesupi eseva nayo. Tato tena purimavassaṃvuṭṭhe antosīmāgate bhikkhū upasaṅkamitvā ‘‘atthataṃ, bhante, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodathā’’ti (pari. 413) vattabbaṃ, therānañca navānañca bahūnañca ekassa ca anurūpaṃ sallakkhetvā vattabbaṃ. Tehipi ‘‘atthataṃ, bhante, saṅghassa kathina’’nti vā ‘‘atthataṃ, āvuso, saṅghassa kathina’’nti vā vatvā ‘‘dhammiko kathinatthāro, anumodāmā’’ti vā ‘‘anumodāmī’’ti vā vattabbaṃ. Purimavassaṃvuṭṭhesupi ye anumodanti, tesaṃyeva atthataṃ hoti kathinaṃ. Te tato paṭṭhāya yāva kathinassubbhārā anāmantacāro, asamādānacāro, yāvadatthacīvaraṃ, gaṇabhojanaṃ, yo ca tattha cīvaruppādo, tasmiṃ āvāse saṅghassa uppannacīvarañcāti ime pañcānisaṃse labhanti, ayaṃ tāva kathinatthāro. Taṃ panetaṃ kathinaṃ ‘‘aṭṭhimā, bhikkhave, mātikā kathinassubbhārāya pakkamanantikā niṭṭhānantikā sanniṭṭhānantikā nāsanantikā savanantikā āsāvacchedikā sīmātikkamanantikā sahubbhārā’’ti (mahāva. 310) evaṃ vuttāsu aṭṭhasu mātikāsu aññataravasena uddharīyati, tattha vitthāravinicchayo samantapāsādikāyaṃ (mahāva. aṭṭha. 310) vuttanayena veditabbo. Iti ‘‘ubbhatasmiṃ kathine’’tiiminā sesapalibodhābhāvaṃ dasseti.

在弃舍品中，关于袈裟品，有此初步戒律结论，即袈裟以完成初学戒为准，则袈裟必为完整、未破损、未缠裹、未缺碎、无破烂之物。此处说“已完成或未完成的袈裟，或连缠着的，皆应判为维护袈裟之物”，贤者以此明示袈裟，是指袈裟所包裹之用具而称“连缠”的义。对于注疏论述者而言，比库只有在未失去袈裟之包覆范围的状况时，才能获得袈裟定论依止。所谓“敷设于上”的「敷设」义，即是说对僧团中袈裟本义的论述，在此可得以说明。由此简略言之，袈裟定论及其相应应用均应辨明。所谓袈裟定论者，是佛陀以往时代所未曾授与他人之教诫，是对众多教法加以条理归纳总结的结果。故而，当有四人、三人、二人、一人先期入学时，后续入学者应当尊其先例予以补充完善，且这些补充者非出于自愿，而是依戒律约束。因此，若前期佛陀时代入学而居士持以正法为戒律的袈裟，将此袈裟视为袈裟定论，《大毗婆沙论》中明确记载其应将此袈裟依法随领。此时应裁减五分及外多余部分，按照不同用途制成桑迦帝袈裟、上衣及内衣，并有比库及其随行者共享，若产生袈裟，仅存美好洁净。破损腐烂处不可允许。若比库欲更新桑迦帝袈裟，则应先修复旧袈裟，继而制作新袈裟，并以“此桑迦帝袈裟为袈裟定论之物”明示。上衣及内衣亦当依此规制。由此以前佛陀时代先学的比库接近场所而至者，当敬信而说：“此为僧团的定理，法义正逺者，请允许”，多位长老及新老比库各自用手印表示肯定。且他们多称：“如此，世尊呵，僧团定理所在”，“是的，是的”，或曰“法义正逺者，我等肯定”云云。曾在前时代到来者若为定理肯定者，则该定理即成合法。随后依据此定理观察袈裟的完整与缺漏、非犯戒的不适当行为、以及未遣缺的袈裟与集宴支护等，所有因袈裟出现、保存、维护、支配而产生的五种主要缘起，称为袈裟定论。此论称为“有八种基准者”，即所谓比库应当默守的经文，包括：以定理为本，非犯戒性，且有现存、无破损、无缺失、无傍遮、无烦恼断除、无欲断除、越越断除、区界过越、多重负重等。诸如此类注疏详尽阐述于《大毗婆沙论》第310页，用以说明袈裟定理义理。由此“敷设于上”一句彰显了结论片段缺失之足迹。

Dasāhaparamanti dasa ahāni paramo paricchedo assāti dasāhaparamo, taṃ dasāhaparamaṃ kālaṃ dhāretabbanti attho. Adhiṭṭhitavikappitesu apariyāpannattā atirekaṃ cīvaranti atirekacīvaraṃ, cīvaraṃ nāma khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti etesaṃ vā tadanulomānaṃ vā aññataraṃ ayamassa jāti, pamāṇato pana taṃ vikappanupagaṃ pacchimaṃ idha adhippetaṃ. Vuttañhetaṃ ‘‘anujānāmi, bhikkhave, āyāmato aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu’’nti (mahāva. 358). Yaṃ pana vuttaṃ ‘‘adhiṭṭhitavikappitesu apariyāpannattā’’ti, ettha ‘‘anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ, vassikasāṭikaṃ vassānaṃ catumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ, nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ, kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ, mukhapuñchanacoḷakaṃ adhiṭṭhātuṃ na vikappetuṃ, parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358) iminā nayena adhiṭṭhātabbavikappetabbatā jānitabbā. Tattha ticīvaraṃ adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ, tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā tāva uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ, tiriyaṃ muṭṭhittikaṃ, antaravāsako dīghato muṭṭhipañcako , tiriyaṃ dvihatthopi vaṭṭati. Vuttappamāṇato pana atirekañca ūnakañca ‘‘parikkhāracoḷa’’nti adhiṭṭhātabbaṃ. Tattha yasmā ‘‘dve cīvarassa adhiṭṭhānāni kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī’’ti vuttaṃ, tasmā purāṇasaṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbā, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti, ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhādīsu sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Esa nayo uttarāsaṅge ca antaravāsake ca. Nāmamattameva hi viseso. Tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca ‘‘imaṃ paccuddharāmī’’ti paccuddharitvā puna adhiṭṭhātabbāni. Idañca pana ticīvaraṃ sukhaparibhogatthaṃ parikkhāracoḷaṃ adhiṭṭhātumpi vaṭṭati.

所谓“十日极限”者，即十日为最终的条文区分，故而十日极限乃时间衡量之准绳。因袈裟之规制与变异，额外称为“多余袈裟”，所谓袈裟即布单、粗布、布帮、毡毯、法布及其类似物等，此等之中有本体及其仿制品，按标准衡量，并以时间的后期段为主加以处理。记载曰：“我知，诸比库，当知此长八寸，宽四寸，为定的规范袈裟之尺寸。”但是关于“规则规制及不可逾越性”，本注疏言明：“各比库不可于三袈裟上任意变更，应持足足一个雨季及四个月，再可变更，不可坐落于外侧，不可妄以障碍妨碍，不可蓬头垢面浮行。”由此法相知，必须知悉变更法的规定。三袈裟被持有人应以红染布，配以染结点，准确地披挂，测量包括手与腕部，使符合佛陀时代所制定的尺寸。其尺码依佛陀圣衣布制之宽度，松辫按桑迦帝袈裟及上衣，长及手握为五指宽，宽至四指宽，并有相应颜色。关于“附属细流布”的定义与丈量亦应遵守规定。因有经典云：“两袈裟的辅助物，以身体或语言加以定位。”故而古袈裟“我修复此袈裟”及新制袈裟“我以心意奉持此袈裟”之举，皆应以身心明示，且口语不可分离。此处有两种奉法，即若在手边，则言语须分开。又若在深室中或公共场所，则一经放置处所，即断开语句，这是上衣及内衣的相同谬误区别。此即规制，适用于上衣与内衣。由于此缘故，各种桑迦帝袈裟、上衣与内衣皆依其名称区别使用。若已经放置且制作完成后，再次出污秽时，须“我修复此袈裟”，然后再次正确使用。此亦为三袈裟使用之舒适规定及保护注重。

Vassikasāṭikā anatirittapamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā, vaṇṇabhedamattarattāpi cesā vaṭṭati, dve pana na vaṭṭanti. Nisīdanaṃ vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. Paccattharaṇampi adhiṭṭhātabbameva, taṃ pana mahantampi ekampi bahūnipi vaṭṭanti, nīlampi pītakampi sadasampi pupphadasampīti sabbappakārampi vaṭṭati. Kaṇḍuppaṭicchādi yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā, ābādhe vūpasante paccuddharitvā vikappetabbā, sā ekāva vaṭṭati. Mukhapuñchanacoḷaṃ adhiṭṭhātabbameva, taṃ pana ekampi bahūnipi mahantampi vaṭṭatiyeva. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati, tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanupagaṃ pacchimapamāṇaṃ ‘‘parikkhāracoḷa’’nti adhiṭṭhātabbameva, bahūnipi ekato katvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’tiādinā nayena adhiṭṭhātuṃ vaṭṭatiyeva. Mañcabhisi pīṭhabhisi bibbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva. Sabbañca panetaṃ vuttappakārena adhiṭṭhitacīvaraṃ aññassa dānena, acchinditvā gahaṇena, vissāsaggāhena, hīnāyāvattanena, sikkhāpaccakkhānena, kālaṅkiriyāya, liṅgaparivattanena, paccuddharaṇenāti imehi aṭṭhahi kāraṇehi adhiṭṭhānaṃ vijahati. Ticīvaraṃ pana kaniṭṭhaṅgulinakhapiṭṭhippamāṇena chiddenāpi vijahati, tañca kho vinibbedheneva. Sace hi chiddassa abbhantare ekatantupi acchinno hoti, rakkhatiyeva. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, antaravāsakepi dīghantato etadeva pamāṇaṃ, tiriyantena pana caturaṅgulatā veditabbā. Tiṇṇannampi vuttokāsassa parato na bhindati, tasmā chidde jāte ticīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Vassikasāṭikā vassānamāsātikkamenāpi, kaṇḍuppaṭicchādi ābādhavūpasamenāpi adhiṭṭhānaṃ vijahati. Tasmā sā tato paraṃ vikappetabbā. Vikappanalakkhaṇaṃ pana sabbacīvarānaṃ vikappanasikkhāpadeyeva vaṇṇayissāma. Kevalañhi imasmiṃ okāse yaṃ evaṃ anadhiṭṭhitaṃ avikappitañca, taṃ ‘‘atirekacīvara’’nti veditabbaṃ.

雨季及外道期间不应超时持存，名曰“不可逾越定量”。据此例当知，雨季都应持存四个月，继而修复及变更。即使颜色发生轻微改动仍属允许，但两种颜色搭配则不许。坐具依教法规定也应持存，且只能拥有一个，不能双倍。背靠物亦规定于此，且允许多件，但称号类似依此继受。若背靠物持继有损害，则当修复并变更，但仅保持单一即可。口罩衣物应持存，而不论多寡、大小均准许。附属细流布无有定数，随意保持即可。雨季期间保护及防护，如费力移护等，不应成为再变更的理由。若经放置送他人，则无须设定守护点。总体而言，因古训条例，衣物经由赠与、剪裁、信任给予、降低频率、学习借用、逾期污秽、变更形状、修复维护等八种缘起约束而持存。三袈裟允许随指甲尖大小稍作剪裁，且视为合理。若中间剪断且开口，则应守护。对于桑迦帝袈裟与上衣，长度按八寸，宽度四寸以内，裁开处应守护。内衣亦依据长度及宽度遵循四寸。经穿过处不可断裂，故剪破之后的三袈裟随缘处置且须再次持存。雨季超过四个月及背靠物损坏修复者，仍须再修正。变更特征亦将记述于全袈裟戒律条文中。凡至此未经正当持存且未经变更的者应称为“多余袈裟”。

Taṃ atikkāmayato nissaggiyaṃ pācittiyanti taṃ yathāvuttajātippamāṇaṃ cīvaraṃdasāhaparamaṃ kālaṃ atikkāmayato etthantare yathā atirekacīvaraṃ na hoti, tathā akrubbato nissaggiyaṃ pācittiyaṃ, tañca cīvaraṃ nissaggiyaṃ hoti, pācittiyaṃ āpatti cassa hotīti attho. Atha vā nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ, nissaggiyamassa atthīti nissaggiyamicceva. Kiṃ taṃ? Pācittiyaṃ. Taṃ atikkāmayato saha nissaggiyena nissaggiyavinayakammaṃ pācittiyaṃ hotīti ayamettha attho. Tañca panetaṃ cīvaraṃ yaṃ divasaṃ uppannaṃ, tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasena saddhiṃ ekādase aruṇuggamane dasāhātikkamitaṃ hoti, taṃ gahetvā saṅghassa vā gaṇassa vā puggalassa vā nissajjitabbaṃ, tatrāyaṃ nayo – saṅghassa tāva evaṃ nissajjitabbaṃ ‘‘idaṃ me, bhante, cīvaraṃ dasahātikkantaṃ nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmī’’ti nissajjitvā ‘‘ahaṃ, bhante, ekaṃ nissaggiyaṃ pācittiyaṃ āpanno, taṃ paṭidesemī’’ti evaṃ āpatti desetabbā. Sace dve honti, ‘‘dve’’ti vattabbaṃ, sace taduttari, ‘‘sambahulā’’ti vattabbaṃ. Nissajjanepi sace dve vā bahūni vā honti, ‘‘imāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, imānāhaṃ saṅghassa nissajjāmī’’ti vattabbaṃ, pāḷiṃ vattuṃ asakkontena aññathāpi vattabbaṃ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo ‘‘suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti (cūḷava. 239), iminā lakkhaṇena āpattiṃ paṭiggaṇhitvā vattabbo ‘‘passasī’’ti, ‘‘āma passāmī’’ti, ‘‘āyatiṃ saṃvareyyāsī’’ti, ‘‘sādhu suṭṭhu saṃvarissāmī’’ti. Dvīsu pana sambahulāsu vā purimanayeneva vacanabhedo kātabbo. Desitāya āpattiyā ‘‘suṇātu me, bhante, saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ, yadi saṅghassa pattakallaṃ , saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti (pārā. 464) evaṃ nissaṭṭhacīvaraṃ dātabbaṃ, dvīsu bahūsu vā vacanabhedo kātabbo.

若超过上述限期则为弃舍巴吉帝亚戒，即超日期的袈裟，非因意图违犯而持戒者是弃舍戒，是指此次戒罚属于弃舍戒惩罚。又称“弃舍之意”，即前段所制戒律的本意，此处即弃舍之含义。何为弃舍戒？即巴吉帝亚戒。因超过日期，且与弃舍有关的戒，则属巴吉帝亚戒，并须受罚。对于当日之袈裟，首次出现之日被称作“现生日”，因此其现生日当天往后一个十日为限制，超期须交付出家人或僧团或士众，称为弃舍。其弃舍规定是：该袈裟“我，尊者，弃舍予僧团”，已弃舍后须告知“我，尊者，犯一弃舍巴吉帝亚戒，愿受披戒训诫”。若有二者，则说明“两件”，若更多则称为“众多”。若弃舍的东西有二件或更多，则须称：“这些袈裟均为我弃舍，时限均为十日”，此在巴利经文中有说明。若一名比库违犯戒律，则僧团应被告知：“请听闻，我僧团中名为此比库者犯戒，明说出其诸多罪行，请若僧团同意，则承认该比库之戒罪。”如此以此迹象承认忏悔，并应答：“已闻，诚然已闻，今后我愿自净，自当善自持戒。”若众多或多件，则有不同提示语。对于此戒罚所述：“请听闻，我僧团中此比库的袈裟，依时限已到弃舍，若僧团同意，则该袈裟应归僧团所有。”如此弃舍的袈裟应予以接受，若为二件或多件亦应区别说明。

Gaṇassa pana nissajjantena ‘‘imāha’’nti vā ‘‘imāni aha’’nti vā vatvā ‘‘āyasmantānaṃ nissajjāmī’’ti vattabbaṃ, āpattippaṭiggāhakenāpi ‘‘suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu āpattiṃ sarati…pe… deseti, yadāyasmantānaṃ pattakalla’’nti vattabbaṃ, cīvaradānepi ‘‘suṇantu me āyasmantā, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ āyasmantānaṃ nissaṭṭhaṃ, yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti (pārā. 466) vattabbaṃ, sesaṃ purimasadisameva. Puggalassa pana nissajjantena ‘‘imāha’’nti vā ‘‘imāni aha’’nti vā vatvā ‘‘āyasmato nissajjāmī’’ti vattabbaṃ, nissajjitvā ‘‘ahaṃ, bhante, ekaṃ nissaggiyaṃ pācittiyaṃ āpanno, taṃ paṭidesemī’’ti evaṃ āpatti desetabbā. Sace pana navakataro hoti, ‘‘āvuso’’ti vattabbaṃ, tenāpi ‘‘passasī’’ti vā ‘‘passathā’’ti vā vutte ‘‘āma, bhante’’ti vā ‘‘āma āvuso’’ti vā vatvā ‘‘passāmī’’ti vattabbaṃ, tato ‘‘āyatiṃ saṃvareyyāsī’’ti vā ‘‘saṃvareyyāthā’’ti vā vutte ‘‘sādhu suṭṭhu saṃvarissāmī’’ti vattabbaṃ. Evaṃ desitāya āpattiyā ‘‘imaṃ cīvaraṃ āyasmato dammī’’ti dātabbaṃ, dvīsu tīsu vā pubbe vuttānusāreneva nayo veditabbo. Dvinnaṃ pana yathā gaṇassa, evaṃ nissajjitabbaṃ, tato āpattippaṭiggahaṇañca nissaṭṭhacīvaradānañca tesaṃ aññatarena yathā ekena puggalena, tathā kātabbaṃ, idaṃ pana sabbanissaggiyesu vidhānaṃ. Cīvaraṃ patto nisīdananti vatthumattameva hi nānaṃ, parammukhaṃ pana vatthu ‘‘eta’’nti nissajjitabbaṃ. Sace bahūni honti, ‘‘etānī’’ti vattabbaṃ. Nissaṭṭhadānepi eseva nayo. Nissaṭṭhavatthuṃ ‘‘dinnamidaṃ iminā mayha’’nti saññāya na paṭidentassa dukkaṭaṃ, tassa santakabhāvaṃ ñatvā lesena acchindanto sāmikassa dhuranikkhepena bhaṇḍaṃ agghāpetvā kāretabboti.

对于集体放弃（财物）者，称为『这些』或『这些事情』，乃至于说『放弃尊者的东西』，此应当说。戒律责难人者亦应云：『听我说各位尊者，这女名比库者犯戒……等描述，若尊者得到犯罪之戒。』布施法衣时亦应云：『听我说各位尊者，这件法衣是属于这女名比库之放弃物，若尊者得到犯罪戒，则尊者可予以此女名比库法衣。』（译自《巴拉文集》第466条）余者皆依前文同理。对于个人的放弃，亦应说『这些』或『这些事情』，再以『我得一放弃之巴吉帝亚戒，已悔过。』如此陈述。若人数为九，则应呼曰『朋友』，又或答曰『我看见了、请看』等词，或应答『是、朋友』，再答以『看吧』。接续应述『今后当斋戒节内守戒』『必当守戒』等语。如此宣说戒律责难时，即应将该法衣交付学戒者，依先前所述，二三件等前例办理。于二人如同集体，从而放弃该物，后戒律责难及悔过布施亦依照部分与一人情形依例处理，此即适用于所有放弃例。法衣得后坐于其用品，只得舍于用品前端。若有多件，应谓之『这些』。放弃供养亦按此例理。视为已得法衣者，不识真主令而拒收者，有罪过。当识其心存留，作废其坏、断舍，以主人之筐盖盖藏之而为之，即应如此施行。

Vesāliyaṃ chabbaggiye bhikkhū ārabbha atirekacīvaradhāraṇavatthusmiṃ paññattaṃ, ‘‘dasāhaparama’’nti ayamettha anupaññatti, sādhāraṇapaññatti, anāṇattikaṃ, anissajjitvā paribhuñjantassa dukkaṭaṃ, yathā ca idha, evaṃ sabbattha, tasmā naṃ parato na vakkhāma. Dasāhaṃ anatikkantepi atikkantasaññino vematikassa ca dukkaṭaṃ. Atikkante anatikkantasaññinopi vematikassapi nissaggiyaṃ pācittiyameva, tathā anadhiṭṭhitāvikappitaaassajjitaanaṭṭhāvinaṭṭhaadaḍḍhāviluttesu adhiṭṭhitādisaññino. Antodasāhaṃ adhiṭṭhite vikappite vissajjite naṭṭhe vinaṭṭhe daḍḍhe acchinne vissāsena gāhite ummattakādīnañca anāpatti. Ācāravipatti, yathā ca idaṃ, evaṃ ito parānipi, ubhatopātimokkhesupi hi pārājikāni ca saṅghādisesā ca sīlavipatti, sesāpattiyo ācāravipatti, ājīvavipatti vā diṭṭhivipatti vā kāci āpatti nāma natthi. Ājīvavipattipaccayā pana ṭhapetvā dubbhāsitaṃ cha āpattikkhandhā paññattā, diṭṭhivipattipaccayā pācittiyadukkaṭavasena dve āpattikkhandhā paññattāti, idamettha lakkhaṇaṃ, iti vipattikathā idheva niṭṭhitāti, na naṃ ito paraṃ vicārayissāma. Jātippamāṇasampannassa cīvarassa attano santakatā, gaṇanupagatā, chinnapalibodhabhāvo, atirekacīvaratā, dasāhātikkamoti imānettha pañca aṅgāni. Kathinasamuṭṭhānaṃ, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

阇阇利（Vesāli）城的六百比库，始自额外着持衣物的坐具而定有规矩，称为『超过十件』，此处即非普通之规定，非公认法也。该规定乃不应放弃而随意使用其难处，如本文及所有地方一样，故此不再赘言。超过十件之上者，无论多与少，如有不满足者，过错属犯犯者。无论超越者或不超越者犯违，均犯放弃戒。亦同未谨慎、未精意、不恭敬、不持戒等未达规定者。至于超出十件者，不遇违反者，则在不同戒藏下，无过无损，不生苦恼。已有戒律犯、及所有戒律削除事件，犯诸戒律及生活妨害等，皆如本文及他处所说。归纳其内涵，戒律书中即结论至此。该说毕后，不予他处推论。拥有明确戒物、大众会合状、损坏磨损、超出件数等五种情况，谓此为五类。包括卡提那造衣、无法起辨、不持净戒、梵文戒经、身体行为及言语行为、三心及三受等内容。

Kathinasikkhāpadavaṇṇanā niṭṭhitā. · 咖提那衣学处解释终了。

2. Udositasikkhāpadavaṇṇanā二、寄放衣学处解释

Dutiye niṭṭhitacīvarasmiṃ bhikkhunātiettha purimasikkhāpade viya atthaṃ aggahetvā niṭṭhite cīvarasmiṃ bhikkhunoti evaṃ sāmivasena karaṇavacanassa attho veditabbo. Karaṇavasena hi bhikkhunā idaṃ nāma kammaṃ kātabbaṃ, taṃ natthi, sāmivasena pana bhikkhuno cīvarasmiṃ niṭṭhite kathine ca ubbhate evaṃ imehi cīvaraniṭṭhānakathinubbhārehi chinnapalibodho ekarattampi ce bhikkhu ticīvarena vippavaseyyāti evaṃ attho yujjati. Tattha ticīvarenāti ticīvarādhiṭṭhānanayena adhiṭṭhitesu saṅghāṭiādīsu yenakenaci. Vippavaseyyāti viyutto vaseyya, ‘‘gāmo ekūpacāro nānūpacāro’’tiādinā (pārā. 477) nayena pāḷiyaṃ vuttānaṃ gāmanigamananivesanaudositaaṭṭamāḷapāsādahammiyanāvāsatthakhettadhaññakaraṇaārāmavihārarukkhamūlaajjhokāsappabhedānaṃ pannarasānaṃ nikkhepaṭṭhānānaṃ yatthakatthaci nikkhipitvā tesaṃ gāmādīnaṃ bahi hatthapāsātikkamena aruṇaṃ uṭṭhāpeyyāti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 2.473-477-8) vutto. Aññatra bhikkhusammutiyāti yaṃ saṅgho gilānassa bhikkhuno ticīvarena avippavāsasammutiṃ deti, taṃ ṭhapetvā aladdhasammutikassa bhikkhuno ekarattampi vippavāsato vuttanayeneva nissaggiyaṃ pācittiyanti veditabbaṃ, kevalaṃ idha ‘‘idaṃ me, bhante, cīvaraṃ rattivippavutthaṃ aññatra bhikkhusammutiyā nissaggiya’’ntiādinā nayena vacanabhedo hoti, ayaṃ pana viseso.

在第二种确立法衣时，须甚明该法衣归属于比库，依初学戒所说，才可认识所论之作法含义。就作法来说，比库必须作此业。若无则无此理。所谓依初学戒，比库着服法衣于确立节期间发生，且由此法衣确立样式种种所生的磨损脱落等，若比库以三法衣得于放置而不着服也属于此义。所谓三法衣是指由三件衣服所组成，亦即桑伽帝等其他衣物的统称。所谓脱离着服，即要脱离着服；住宿、迁移等依《巴拉文集》第477条言说，诸多规定，关于出入乡村、居住地、庄园、田地、庙宇、休舍、树荫、山洞、各种分类等十五类处所，彼时简言而示，详则遍见《巴拉文集》条文477-8条。除此者，若无僧团认可，就是比库单独以三法衣所示的脱离着服，即放弃戒。仅有诸如『此法衣为我所有，脱离僧团认可』之语义之不同，即是其特色。

Sāvatthiyaṃ sambahule bhikkhū ārabbha santaruttarena janapadacārikaṃ pakkamanavatthusmiṃ · 此事发生在沙瓦提，缘于众多比库仅带下衣与上衣启程到乡间游行之事。

Paññattaṃ, ‘‘aññatra bhikkhusammutiyā’’ti ayamettha anupaññatti, sādhāraṇapaññatti, anāṇattikaṃ, avippavutthe vippavutthasaññino ceva vematikassa ca dukkaṭaṃ. Vippavutthe vippavutthasaññinopi avippavutthasaññinopi vematikassāpi nissaggiyaṃ pācittiyaṃ, tathā apaccuddhaṭaavissajjitādīsu ca paccuddhaṭavissajjitādisaññino. Antoaruṇe paccuddhaṭe pana paṭhamakathine vuttavissajjitādibhede ca anāpatti, tathā laddhasammutikassa vippavāse. Ābādhe pana vūpasante paccāgantabbaṃ, tattheva vā ṭhitena paccuddharitabbaṃ, athāpissa puna so vā añño vā ābādho kuppati, laddhakappiyameva. Adhiṭṭhitacīvaratā , anatthatakathinatā, aladdhasammutikatā, rattivippavāsoti imānettha cattāri aṅgāni. Samuṭṭhānādīni paṭhamakathine vuttappakārāneva. Kevalañhi tattha anadhiṭṭhānaṃ avikappanañca akiriyā, idha appaccuddharaṇaṃ, ayaṃ visesoti.

所说『非僧团认可』，含此意即非普通规定、非公认且非真实着服，是我执和愚痴，故为过错。在真着服时，真持服者或非真持服者，及其阴错阳差着服者，均犯放弃戒。依此论当下，若有不真实摆放等违失，或规范未满足等，均属过错。若静坐时起身应予迎接，且某人或他人有疾苦动怒时，应当许可。许可即容忍，不违。关于着法衣的五类，尤有聚集、无法辨识、不具认可、夜间放除等情况。发生聚集时，即须谨慎，方不犯错。若不还法衣、无意违规、无行为，且不修理过错之法，则属特殊情形。

Udositasikkhāpadavaṇṇanā niṭṭhitā. · 寄放衣学处解释终了。

3. Akālacīvarasikkhāpadavaṇṇanā三、非时衣学处解释

Tatiye niṭṭhitacīvarasmiṃ bhikkhunāti sāmivaseneva karaṇattho veditabbo. Akālacīvaraṃ nāma yvāyaṃ ‘‘anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā’’ti (pārā. 649) cīvarakālo vutto, taṃ ṭhapetvā aññadā uppannaṃ, yañca kālepi saṅghassa vā ‘‘idaṃ akālacīvara’’nti, puggalassa vā ‘‘idaṃ tuyhaṃ dammī’’tiādinā nayena dinnaṃ, etaṃ akālacīvaraṃ nāma. Uppajjeyyāti evarūpaṃ cīvaraṃ attano bhāgapaṭilābhavasena saṅghato vā suttantikādigaṇato vā ñātito vā mittato vā paṃsukūlaṃ vā attano vā dhanena (pārā. 500), atha vā pana ‘‘aṭṭhimā, bhikkhave, mātikā cīvarassa uppādāya sīmāya deti, katikāya deti, bhikkhāpaññattikāya deti, saṅghassa deti, ubhatosaṅghassa deti, vassaṃvuṭṭhasaṅghassa deti, ādissa deti, puggalassa detī’’ti (mahāva. 379) imāsaṃ aṭṭhannaṃ mātikānaṃ aññatarato uppajjeyya. Ettha ca ‘‘sīmāya dammī’’ti evaṃ sīmaṃ parāmasitvā dento sīmāya deti nāma, esa nayo sabbattha. Ettha ca sīmāti khaṇḍasīmā upacārasīmā samānasaṃvāsasīmā avippavāsasīmā lābhasīmā gāmasīmā nigamasīmā nagarasīmā abbhantarasīmā udakukkhepasīmā janapadasīmā raṭṭhasīmā rajjasīmā dīpasīmā cakkavāḷasīmāti pannarasavidhā. Tattha upacārasīmā nāma parikkhittassa vihārassa parikkhepena, aparikkhittassa parikkhepārahaṭṭhānena paricchinnā. Api ca bhikkhūnaṃ dhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vā thāmamajjhimassa purisassa dvinnaṃ leḍḍupātānaṃ anto ‘‘upacārasīmā’’ti veditabbā. Sā pana āvāse vaḍḍhante vaḍḍhati, hāyante hāyati , yojanasatampi upacārasīmāva hoti. Tattha dinnalābho sabbesaṃ antosīmagatānaṃ pāpuṇāti, bhikkhunīnaṃ ārāmapavesanasenāsanāpucchanāni parivāsamānattārocanaṃ vassacchedanissayasenāsanaggāhādividhānanti idampi sabbaṃ imissāva sīmāya vasena veditabbaṃ. Lābhasīmāti yaṃ rājarājamahāmattādayo vihāraṃ kārāpetvā gāvutaṃ vā addhayojanaṃ vā yojanaṃ vā samantā paricchinditvā ‘‘ayaṃ amhākaṃ vihārassa lābhasīmā, yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā’’ti ṭhapenti, ayaṃ lābhasīmā nāma. Kāsikosalādīnaṃ pana raṭṭhānaṃ anto bahū janapadā honti, tattha eko janapadaparicchedo janapadasīmā, kāsikosalādiraṭṭhaparicchedo raṭṭhasīmā, ekassa rañño āṇāpavattiṭṭhānaṃ rajjasīmā, samuddantena paricchinno mahādīpo vā antaradīpo vā dīpasīmā, ekacakkavāḷapabbataparikkhepabbhantaraṃ cakkavāḷasīmā, sesā nidānakathāyaṃ vuttanayā eva. Tattha ‘‘khaṇḍasīmāya demā’’ti dinnaṃ khaṇḍasīmaṭṭhānaṃyeva pāpuṇāti, tato bahisīmāya sīmantarikaṭṭhānampi na pāpuṇāti. ‘‘Upacārasīmāya demā’’ti dinnaṃ pana antoparicchede khaṇḍasīmāsīmantarikāsu ṭhitānampi pāpuṇāti, samānasaṃvāsasīmāya dinnaṃ khaṇḍasīmāsīmantarikaṭṭhānaṃ na pāpuṇāti, avippavāsasīmālābhasīmāsu dinnaṃ tāsaṃ antogadhānaṃyeva pāpuṇāti, gāmasīmādīsu dinnaṃ tāsaṃ sīmānaṃ abbhantare baddhasīmaṭṭhānampi pāpuṇāti, abbhantarasīmāudakukkhepasīmāsu dinnaṃ tattha antogadhānaṃyeva pāpuṇāti, janapadasīmādīsu dinnampi tāsaṃ abbhantare baddhasīmaṭṭhānampi pāpuṇāti, tasmā yaṃ jambudīpe ṭhatvā ‘‘tambapaṇṇidīpe saṅghassa demā’’ti dīyati, taṃ tambapaṇṇidīpato ekopi gantvā sabbesaṃ saṅgaṇhituṃ labhati. Sacepi tattheva eko sabhāgo bhikkhu sabhāgānaṃ bhāgaṃ gaṇhāti, na vāretabbo. Yo pana vihāraṃ pavisitvā ‘‘asukasīmāyā’’ti avatvāva kevalaṃ ‘‘sīmāya dammī’’ti vadati, so pucchitabbo ‘‘sīmā nāma bahuvidhā, kataraṃ sandhāya vadasī’’ti, sace vadati ‘‘ahametaṃ bhedaṃ na jānāmi, sīmaṭṭhakasaṅgho gaṇhatū’’ti, upacārasīmaṭṭhehi bhājetabbaṃ.

第三种法衣确立，即比库法衣之作法话题。所谓过期法衣，为『非适用季节法衣』，如规定卡提那衣只限于雨季的末月，适用时限为卡提那法衣五个月等（见《巴拉文集》第649条），此即废除后，若再生新价值，则成为过期法衣。此法衣之放弃取舍，依照其法则及教团默许、亲友赠与、尘堆衣（不可用衣）之理办理。（见《大巴利文》379条）总之若理由是『某地分界、地方、乡村、集镇、县城、岛屿、大陆等十五种界线』，法衣的归属依此确定。又如街道、庙宇、供养处、居处、树荫、山洞、各种区划等纳入。住宿的界线又称进出界、未界线、收益界等等。住宿区中如有聚集且有规矩限制，该处称『进出界』。此界随住处增减、延伸甚远，甚至超越诸多距离。由此所生之归属界线，等同于住所管辖范围。地域领主、官员等曾对此设法分界，并约定若有人于此住宿地之外抓盗物，物品归属于界内。若有同堂比库分得宿处，亦不得阻止。若有人入某住处称「此为非正当界」但仅言「归我所有」，应问之：「界有诸多种类，何种你所？」若答：「我不明白差别，请示僧团。」则应按进出界等不同界线办理。

Katikāyātiettha katikā nāma samānalābhakatikā. Sā pana evaṃ kātabbā, ekasmiṃ vihāre sannipatitehi bhikkhūhi yaṃ vihāraṃ saṅgaṇhitukāmā samānalābhaṃ kātuṃ icchanti, tassa nāmaṃ gahetvā ‘‘asuko nāma vihāro porāṇako appalābho’’ti yaṃ kiñci kāraṇaṃ vatvā ‘‘taṃ vihāraṃ iminā vihārena saddhiṃ ekalābhaṃ kātuṃ saṅghassa ruccatī’’ti tikkhattuṃ sāvetabbaṃ, ettāvatā tasmiṃ vihāre nisinnopi idha nisinnova hoti, tasmiṃ vihārepi evameva kātabbaṃ, ettāvatā idha nisinnopi tasmiṃ nisinnova hoti. Ekasmiṃ vihāre lābhe bhājiyamāne itarasmiṃ ṭhitassa bhāgaṃ gahetuṃ vaṭṭati.

章（Katikā）在此意为聚合的费用章。做法是：若多比库于一寺院聚集，欲为该寺产生共同费用时，须取名曰『因旧法无法满足的宿处，产量少的宿处』等，并据理陈述缘由，如此方可勉强使该寺院获得共同之财产。故即使坐在那里，也须如此行持，即如前文所说，坐那里亦须如是行事。若于一寺院得到收益，则对其他所在之地分配该部分收益。

Bhikkhāpaññattiyāti ettha bhikkhāpaññatti nāma dāyakassa pariccāgapaññattiṭṭhānaṃ, tasmā ‘‘yattha mayhaṃ dhuvakārā karīyanti, tattha dammī’’ti vā ‘‘tattha dethā’’ti vā vutte yattha tassa pākavattaṃ vā vattati, yato vā bhikkhū niccaṃ bhojeti, yattha vā tena kiñci senāsanaṃ kataṃ, sabbattha dinnameva hoti. Sace pana ekasmiṃ dhuvakāraṭṭhāne thokatarā bhikkhū honti, ekameva vā vatthaṃ hoti, mātikaṃ āropetvā yathā so vadati, tathā gahetabbaṃ.

关于供养的规定，此处所谓供养的规定，是指施主所布施、所舍弃财物的所在。因此文中说“住于我所依止者，则由我照管”或者“由此处接收”，是说明该处若有食物或其他施舍的财物，则由其拥有者掌管。若比库常住此处用食，或在那里建造了某种掉物（宿处），那么该处从早至晚都是那比库的所有。如果某处仅供一名比库所用，该处又只有一件法衣，当用新的布片缝在衣上，依照本人所言，应当由他取用。

Saṅghassa detīti ettha vihāraṃ pavisitvā ‘‘saṅghassa dammī’’ti dinnaṃ upacārasīmāgatānañca tato bahiddhāpi tehi saddhiṃ ekābaddhānañca pāpuṇāti, tasmā tesaṃ gāhake sati asampattānampi bhāgo dātabbo. Yaṃ pana bahi upacārasīmāya bhikkhū disvā ‘‘saṅghassā’’ti dīyati, taṃ ekābaddhaparisāya pāpuṇāti. Ye pana dvādasahi hatthehi parisaṃ asampattā, tesaṃ na pāpuṇāti.

关于僧团的供养，此处说住在寺院中说“施主供养僧团”，是指进入寺院受持戒律者，以及那些从外界依止于他们的人，共同获得布施。因此，即便给他们的近人中有人表现不善，也应当给予布施。凡是在外依止于该戒律界限内比库者称“供养僧团”，布施亦由他们共同分得。有的僧团有十二手掌数的不良成员，则不应领受布施。

Ubhatosaṅghassāti ettha pana yaṃ ubhatosaṅghassa dinnaṃ, tato upaḍḍhaṃ bhikkhūnaṃ, upaḍḍhaṃ bhikkhunīnaṃ dātabbaṃ. Sacepi eko bhikkhu hoti, ekā vā bhikkhunī, antamaso anupasampannassāpi upaḍḍhameva dātabbaṃ. ‘‘Ubhatosaṅghassa ca tuyhañcā’’ti vutte pana sace dasa bhikkhū ca dasa bhikkhuniyo ca honti, ekavīsati paṭivīse katvā eko puggalassa dātabbo, dasa bhikkhusaṅghassa, dasa bhikkhunisaṅghassa ca, yena puggaliko laddho, so saṅghatopi attano vassaggena gahetuṃ labhati, kasmā? Ubhatosaṅghaggahaṇena gahitattā, ‘‘ubhatosaṅghassa ca cetiyassa cā’’ti vuttepi eseva nayo. Idha pana cetiyassa saṅghato pāpuṇakoṭṭhāso nāma natthi, ekapuggalassa pattakoṭṭhāsasamo eko koṭṭhāso hoti. ‘‘Bhikkhusaṅghassa ca bhikkhunīnañcā’’ti vutte pana na majjhe bhinditvā dātabbaṃ, bhikkhū ca bhikkhuniyo ca gaṇetvā dātabbaṃ. ‘‘Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā’’ti vutte puggalo visuṃ na labhati, pāpuṇakoṭṭhāsato ekameva labhati . ‘‘Cetiyassa cā’’ti vutte pana cetiyassa eko puggalapaṭivīso labbhati. ‘‘Bhikkhūnañca bhikkhunīnañcā’’ti vuttepi na majjhe bhinditvā dātabbaṃ, puggalagaṇanāya eva vibhajitabbaṃ, tehi saddhiṃ puggalacetiyaparāmasanaṃ anantaranayasadisameva, yathā ca bhikkhusaṅghaṃ ādiṃ katvā nayo nīto, evaṃ bhikkhunisaṅghaṃ ādiṃ katvāpi netabbo. ‘‘Bhikkhusaṅghassa ca tuyhañcā’’ti vuttepi puggalassa visuṃ na labbhati , cetiyassa pana labbhati. ‘‘Bhikkhūnañca tuyhañcā’’ti vuttepi visuṃ na labbhati, cetiyassa pana labbhatiyeva.

双僧团的供养，此处说双僧团的供养，是指布施应分别给予两组：比库众和比库尼众。即使只有一名比库或一名比库尼尚未受戒，也应给予布施中认定部分。如果说“属于双僧团及某人”，比如有十名比库和十名比库尼，将人数合为二十一，布施给予此一人。该比库或比库尼获得的布施，也被看作是僧团的，由此，他有权利以该布施年限住持收受。其原因是因双僧团的供养相连，故得此规则。此处说双僧团的供养未分离给予，而是并集给出。比库和比库尼应合计其数获得布施。说双僧团的供养时，个人不得独享，而由布施者共有，只给一人。若说“属于特定的供养处”，则该处的布施归该处人数平分。说“比库与比库尼”，则不分中间，而是必须依人数分配。由此须断定该布施为属于个人（布施者计算）与属于僧团（集合体）的分别，如同起始比库团的分类，末端比库尼团亦应如此。即便说“属于比库的那部分”，个人不得独享，只有该供养处获得布施。唯有说“属于某部供养处”，该处内人数能平分。说“比库与比库尼”，不得中间分割，须依人数分割，如此人数合计正如成立比库团起点。说“属于比库的那部分”，个人不得独享，仅供养处有布施。而说“比库与比库尼属于某部分”，则个人不得独享，唯有布施处获得。

Vassaṃvuṭṭhasaṅghassāti ettha sace vihāraṃ pavisitvā ‘‘vassaṃvuṭṭhasaṅghassa dammī’’ti vadati, ye tattha vassacchedaṃ akatvā purimavassaṃvuṭṭhā, tesaṃ bahi sīmaṭṭhānampi pāpuṇāti, na aññesaṃ. Sace pana bahiupacārasīmāyaṃ ṭhito ‘‘vassaṃvuṭṭhasaṅghassā’’ti vadati, yatthakatthaci vuṭṭhavassānaṃ sabbesaṃ sampattānaṃ pāpuṇāti. Atha ‘‘asukavihāre vassaṃvuṭṭhassā’’ti vadati, tattha vassaṃvuṭṭhānaṃyeva yāva kathinassubbhārā pāpuṇāti. Gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇāti, na aññesaṃ.

关于常住僧团的供养，此处说如进入寺院说“常住僧团的施主”，是指在该地没有完成当年安居的比库，为前一安居所保留，以外出范围内的供养境界。而非对其他所属地的供养。有时于外部地区说“属于常住僧团”，则可得到那些外部完成安居比库的全部供养。若说“病僧寺庙的常住僧团”，则指至病僧安居结束为止，所得供养亦归其所有。以初日为始，凡与之对面俱在之众悉得分配，外族不分。

Ādissa detīti ādisitvā paricchinditvā deti, kathaṃ? Bhikkhū ajjatanāya vā svātanāya vā yāguyā nimantetvā te ghare yāguṃ pāyetvā ‘‘imāni cīvarāni yehi mayhaṃ yāgu pītā, tesaṃ dammī’’ti vadati, yehi nimantitehi yāgu pītā, tesaṃyeva pāpuṇāti, bhattakhajjakādīhi nimantitesupi eseva nayo.

关于起始布施，所谓“起始布施”是指布施开始时所做之事。如何施与？比库由其亲属或自家邀请前来举行牺牲仪式，以此牺牲过的衣物说“此衣系我所依止之布施”，则由使用牺牲仪式者享用。对以饭食、馔食等招待者，亦依此规则。

Puggalassa detīti ‘‘idaṃ cīvaraṃ itthannāmassa dammī’’ti evaṃ parammukhā vā, pādamūle ṭhapetvā ‘‘idaṃ tumhāka’’nti evaṃ sammukhā vā detīti ayamettha saṅkhepakathā, vitthāro pana samantapāsādikāyaṃ vutto. Iti imāsaṃ aṭṭhannaṃ mātikāpadānaṃ vasena yaṃ akālacīvaralakkhaṇena paṭiladdhaṃ, taṃ sandhāya ‘‘akālacīvaraṃ uppajjeyyā’’ti vuttaṃ.

关于个人布施，所谓“个人布施”，即是指“此衣为某女众之用”，此种宣示时，若以正面或足下递呈，且说“这是你的”，则视为个人的布施。此为简称，详细内容已广泛说过。依此如这八条规定中提到的不当时节衣物之特征来说，可引申出说道“如若出现不当时节之衣物”。

Ākaṅkhamānenāti icchamānena. Khippameva kāretabbanti sīghaṃ antodasāheyeva kāretabbaṃ. No cassa pāripūrīti no ce pāripūrī bhaveyya, yattakena kariyamānaṃ adhiṭṭhānacīvaraṃ pahoti, taṃ cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho. Satiyā paccāsāyāti ‘‘asukadivasaṃ nāma saṅgho cīvarāni labhissati, tato me cīvaraṃ uppajjissatī’’tiiminā nayena saṅghagaṇañātimittesu vā aññataraṭṭhānato, ‘‘paṃsukūlaṃ vā lacchāmī’’ti, ‘‘iminā vā kappiyabhaṇḍena cīvaraṃ gaṇhissāmī’’ti evaṃ vijjamānāya cīvarāsāya. Tato ce uttarīti māsaparamato ce uttari nikkhipeyya, nissaggiyanti attho. Yadi panassa mūlacīvaraṃ saṇhaṃ hoti, paccāsācīvaraṃ thūlaṃ hoti, na sakkā yojetuṃ, rattiyo ca sesā honti, na tāva māso pūrati, na akāmā cīvaraṃ kāretabbaṃ, aññaṃ paccāsācīvaraṃ labhitvā eva kālabbhantare kāretabbaṃ. Sace na labhati, paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbaṃ. Atha mūlacīvaraṃ thūlaṃ hoti, paccāsācīvaraṃ saṇhaṃ, mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ, taṃ puna māsaparihāraṃ labhati, etenupāyena yāva na lacchati, tāva aññaṃ mūlacīvaraṃ katvā ṭhapetuṃ labbhati. Imassa ‘‘idaṃ me, bhante, akālacīvaraṃ māsātikkantaṃ nissaggiya’’nti (pārā. 500) iminā nayena nissajjanavidhānaṃ veditabbaṃ.

「渴望」即为「欲求」。必须迅速完成，像在最盛大节日的前夕一样赶紧完成。若因所作所为的坚决志愿而产生缺乏圆满感，那就不应当是那样，意思是此志愿之袈裟本不应有缺损，而是应当完整无缺。此处「如是者」的含义即为此理。因念而产生期待，如『佛教团体在坏雨季后的不吉日将获得袈裟，于是我便将得到袈裟』，以此譬喻对教团、因缘、他国或他处地，誓愿获得破布袈裟、或用可允许的布料制成袈裟、或用适合的物品缝制袈裟。这是依此类想法对袈裟的期望。若出现超过前者的情形，长达一个月者将算作不予许的遗弃物。若本袈裟破小，期待袈裟却大，则不能缝合，也不能成为夜间衣物，因为月数不够满，不应擅作袈裟，需另觅替代，这衣应当于适当之时使用。若无袈裟，则应把袈裟上的防护边（拘缠、护边）加上以维持其形。若袈裟宽大，期待袈裟破小，则撕除其防护边，将期待袈裟作为本袈裟放置，这样才免除月数差异的困扰，至无得获为止，再另制袈裟。关于『大师，这衣既非时令袈裟，已逾月余，应当遗弃』（破诃经500）语足以理解遗弃之制。

Sāvatthiyaṃ sambahule bhikkhū ārabbha akālacīvaraṃ paṭiggahetvā māsaṃ atikkamanavatthusmiṃ · 在沙瓦提，缘起于众多比库接受非时衣后超过一个月的事例。

Paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, ito paraṃ sabbaṃ paṭhamakathine vuttasadisameva. Kevalañhi tattha dasāhātikkamo, idha māsātikkamoti ayaṃ viseso. Sesaṃ tādisamevāti.

「限定」系指一般的限定，无欠缺者，此后诸分均同先前论议而已。然而此处独出一辙者是超过一月者，乃其特异。其余仍同例。

Akālacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 非时衣学处解释完毕。

4. Purāṇacīvarasikkhāpadavaṇṇanā四、旧衣学处解释

Catutthe aññātikāyāti na ñātikāya, mātito vā pitito vā yāva sattamaṃ yugaṃ, tāva kenaci ākārena asambaddhāyāti attho. Bhikkhuniyāti sākiyāniyo viya suddhabhikkhusaṅghe vā ubhatosaṅghe vā upasampannāya. Purāṇacīvaranti rajitvā kappaṃ katvā ekavārampi nivatthaṃ vā pārutaṃ vā, yaṃ antamaso paribhogasīsena aṃse vā matthake vā katvā maggaṃ gato hoti, ussīsakaṃ vā katvā nipanno, etampi purāṇacīvarameva. Dhovāpeyya vāti sace ‘‘dhovā’’tivācāya vadati, kāyavikāraṃ vā karoti, hatthena vā hatthe deti, pādamūle vā ṭhapeti, antodvādasahatthe okāse ṭhatvā upari vā khipati, aññassa vā hatthe peseti, tāya dhotaṃ, dhovāpitameva hoti, rajāpanākoṭāpanesupi eseva nayo. Sikkhamānāya vā sāmaṇeriyā vā upāsikāya vā hatthe dhovanatthāya deti, sā sace upasampajjitvā dhovati, evampi nissaggiyaṃ pācittiyaṃ. Upāsakassa vā sāmaṇerassa vā hatthe dinnaṃ hoti, so ce liṅge parivatte upasampajjitvā dhovati, daharassa bhikkhussa vā dinnaṃ hoti, sopi liṅge parivatte dhovati, nissaggiyaṃ pācittiyameva, rajāpanākoṭāpanesupi eseva nayo. ‘‘Idaṃ me, bhante, purāṇacīvaraṃ aññātikāya bhikkhuniyā dhovāpitaṃ nissaggiya’’nti (pārā. 505) iminā panettha nayena nissajjanavidhānaṃ veditabbaṃ.

「第四他亲属」非指亲属，而是指母亲或父亲直至第七代之远亲者，此处意为无具体关系、未相连者。尼师比库尼是依准则规制，在纯洁的比库尼僧团，或者同时具足两者的僧众团体中得以受具。旧袈裟指经过染色后长期穿用，偶尔使用恢复原染色或擦洗后，依其颜色部位结束所示路径者，包括褪色布块及修补补丁，均属旧袈裟范畴。如果说「清洗」一词，则表示身体净化，有时以手掌揉搓或手中交替做动作，或置于脚底，或放于手指间空隙上方弹跳抛掷亦属其列；还可交他人手中清洗。此谓「已清洗」；染色、污渍、损坏均同理。初学尼、沙玛内莉、近事女若将衣服交他人洗涤，即使受具后自洗，则仍为遗弃戒。如近事男子、沙玛内拉等将衣物付他人洗涤，他人若受具后再洗亦为遗弃戒。『大师，这是我旧袈裟，他人洗过的，故应遗弃』（破诃经505）以此可知遗弃戒之起因。

Sāvatthiyaṃ udāyittheraṃ ārabbha purāṇacīvaradhovāpanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, sāṇattikaṃ ‘‘dhovā’’tiādikāya āṇattiyā, evaṃ āṇattāya ca bhikkhuniyā uddhanasajjanādīsu sabbappayogesu bhikkhuno dukkaṭaṃ. Dhovitvā ukkhittamattaṃ pana rattamattaṃ ākoṭitamattañca nissaggiyaṃ hoti, dhovanādīni tīṇipi dve vā kārāpentassa ekena vatthunā nissaggiyaṃ, itarehi dukkaṭaṃ. Sace pana ‘‘dhovā’’ti vuttā sabbānipi karoti, dhovanapaccayāva āpatti. ‘‘Imasmiṃ cīvare yaṃ kattabbaṃ, taṃ karohī’’ti vadato pana ekavācāya pācittiyena saddhiṃ dve dukkaṭāni, bhikkhunisaṅghavasena ekatoupasampannāya dhovāpentassa anissajjitvā paribhuñjantassa, aññassa vā santakaṃ nisīdanapaccattharaṇaṃ vā dhovāpentassa, ñātikāya aññātikasaññino ceva, vematikassa ca dukkaṭaṃ, aññātikāya ñātikasaññinopi vematikassāpi nissaggiyaṃ pācittiyameva. Ito paraṃ pana evarūpesu ṭhānesu ‘‘tikapācittiya’’nti vakkhāma, sace ñātikāya sahāyā aññātikā ‘‘dhovā’’ti avuttā vā dhovati, aparibhuttaṃ vā aññaṃ vā parikkhāraṃ dhovati, sikkhamānasāmaṇeriyo vā dhovanti, anāpatti, ummattakādīnaṃ anāpattiyeva. Purāṇacīvaratā, upacāre ṭhatvā aññātikāya bhikkhuniyā āṇāpanaṃ, tassā dhovanādīni cāti imānettha tīṇi aṅgāni. Sañcarittasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

以萨瓦提长老乌陀为例，述说旧袈裟清洗法，讲述非常限定，如「清洗」字之具体限制。譬如清洗后仍有污点、染色或残渍，不应继续使用，若清洗次数超越三次或两次，则一衣不宜继续。若教团内告诫一句「此袈裟当如此处置」，则相应戒律同时生效，此为对已受具者违反清洗禁戒之处罚，并反对其将衣交他人取用、坐卧等行为。对其亲友、非亲属及恶意者亦视同戒罪。若近亲洗而非近亲者「清洗」则不犯戒，初学尼亦可以洗净，他人亦无罪。旧袈裟存有者，在供养或他用处，非亲友他人「清洗」或偷盗他袈裟属妄行为，初学尼沙玛内拉等洗袈裟亦无戒罪。因旧袈裟的存在涉及行止、习惯、依教律及三身义理等精密内容。

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处解释完毕。

5. Cīvarappaṭiggahaṇasikkhāpadavaṇṇanā五、受衣学处解释

Pañcame aññātikāyātiidaṃ vuttanayameva, tasmā ito paraṃ katthaci na vicārayissāma. Cīvaranti channaṃ aññataraṃ vikappanupagaṃ, esa nayo sabbesu cīvarappaṭisaṃyuttasikkhāpadesu. Yattha pana viseso bhavissati, tattha vakkhāma. Paṭiggaṇheyyātiettha hatthena vā hatthe detu, pādamūle vā ṭhapetu, dhammakathaṃ kathentassa vatthesu khipiyamānesu upacāraṃ muñcitvāpi upari vā khipatu, sace sādiyati, paṭiggahitameva hoti. Yassa kassaci pana anupasampannassa hatthe pesitaṃ gaṇhituṃ vaṭṭati, ‘‘paṃsukūlaṃ gaṇhissatī’’ti saṅkārakūṭādīsu ṭhapitampi paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭatiyeva. Aññatra pārivattakāti yaṃ ‘‘antamaso harīṭakakkhaṇḍampi datvā vā dassāmī’’ti ābhogaṃ katvā vā pārivattakaṃ gaṇhāti, taṃ ṭhapetvā aññaṃ antamaso vikappanupagaṃ paṭaparissāvanampi gaṇhantassa nissaggiyaṃ hoti. Tatra ‘‘idaṃ me, bhante, cīvaraṃ aññātikāya bhikkhuniyā hatthato paṭiggahitaṃ aññatra pārivattakā nissaggiya’’nti (pārā. 512) iminā nayena nissajjanavidhānaṃ veditabbaṃ.

「第五他亲属」即上一段所述，后续亦不复详述。袈裟意指遮盖体表的某物，系各种袈裟条规中均有提及之事项。若某人接受袈裟，手中持有或置于脚下，讲法或移动时抛掷袈裟，若无应得之礼节，则算作不当行为。若他人将非亲属衣物置于手中，誓言「我必取用破布袈裟」，即使已附加束缚带，也可取用。唯有禁忌状况如末端残余布块、或附加袈裟带之外物不可取用。此谓「非亲属之物」。若已占有某末端残余亦视为遗弃处罚对象。『大师，这是我非亲属者之袈裟，手持着，非末端残余，应当遗弃』（破诃经512），由此可知遗弃戒之规则。

Rājagahe udāyittheraṃ ārabbha cīvarappaṭiggahaṇavatthusmiṃ paññattaṃ, ‘‘aññatra pārivattakā’’ti ayamettha anupaññatti, asādhāraṇapaññatti, anāṇattikaṃ, gahaṇatthāya hatthappasāraṇādippayoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti, nissajjitabbaṃ, tikapācittiyaṃ, ekatoupasampannāya ñātikāya ca aññātikasaññissa vematikassa vā dukkaṭaṃ. Vissāsaggāhe, tāvakālike, pattatthavikādimhi ca anadhiṭṭhātabbaparikkhāre, sikkhamānasāmaṇerīnaṃ hatthato gahaṇe, ummattakādīnañca anāpatti. Vikappanupagacīvaratā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti imānettha tīṇi aṅgāni. Sañcarittasamuṭṭhānaṃ, kiriyākiriyaṃ, sesaṃ catutthasadisamevāti.

以王舍城长老乌陀为例，讨论独立衣服被持拿之问题。所谓「非末端残余」即非最后附加部分，属于非常限定、不普通、无缺失状况。若因持拿、挪用或占有动作不当等，或因期待他用、宣称私有，即成不当行为，应当舍弃且必受约束。如果其行为发生于信赖之时节或炼钢时期或狭义衣布限制情况下，或初学尼沙玛内莉手持他人衣物，唯有疯狂等特殊例外不算犯戒。非末端残余袈裟狀態或末端残余附加簪饰缺失，属于非亲属之物手持，占有等，即以上三种状况。行止、行为、片段或依程序性规定，且涉及四种同类状况。

Cīvarappaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 受衣学处的注释完毕。

6. Aññātakaviññattisikkhāpadavaṇṇanā六、向非亲族求取学处的注释

Chaṭṭhe gahapatinti bhikkhūsu apabbajitamanussaṃ. Gahapatāninti bhikkhunīsu apabbajititthiṃ, esa nayo sabbesu gahapatippaṭisaṃyuttesu sikkhāpadesu. Viññāpeyyāti yāceyya vā yācāpeyya vā. Aññatra samayāti yo acchinnacīvaro vā hoti naṭṭhacīvaro vā, tassa taṃ samayaṃ ṭhapetvā aññasmiṃ viññāpanappayoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Tattha ‘‘idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ aññatra samayā viññāpitaṃ nissaggiya’’nti (pārā. 524) iminā nayena nissajjanavidhānaṃ veditabbaṃ.

第六节论及世尊弟子中尚未正式出家的在家人称谓『家主』之义。在比库中，出家未久者称为『尚未出家之人』，而在比库尼中，尚未出家者称为『家主之类』。此乃所有依附于家主戒律之修学者的规定。所谓『通告』是指请求乞求或被请求乞求。除非处于『时间』，其义为无妨持断布和破布。若是持断布或破布在规定时间外被持用以示人，则是恶行，按失物归还规则必须断舍遗弃。彼时，若言「这件衣服，尊者，这是不熟识的家主衣，非时间内被通告，应归还」，以此法规应明了解衣物舍弃之规定。

Sāvatthiyaṃ upanandaṃ ārabbha cīvaraviññāpanavatthusmiṃ paññattaṃ. ‘‘Aññatra samayā’’ti ayamettha anupaññatti, sādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ñātake aññātakasaññino vematikassa ca dukkaṭaṃ. Samaye vā ñātakappavārite vā viññāpentassa, aññassa vā ñātakappavārite tassevatthāya viññāpentassa, attano dhanena gaṇhantassa, ummattakādīnañca anāpatti. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni. Samuṭṭhānādīni catutthasadisānevāti.

关于沙瓦提地区关于伍波难德事例，论及衣物公告事项的明文规定。『非时间内』此时为非特定规定，属一般通用规定，不含例外，称为三等犯戒中小犯，牵涉到熟识与不熟识者的恶行。于时间内或与熟识者隔离内宣布，或与他人隔离时为公告之衣物，因持有者自有财物所有权，且无擅自更换之过失。因衣物被挪用、无规定时间之故、未公告熟识者，及依失物法则，因此形成四种要素。此即『同类形象之四事』，其中细节详见四项规定之源头。

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 向非亲族求取学处的注释完毕。

7. Tatuttarisikkhāpadavaṇṇanā七、超过彼限学处的注释

Sattame tañceti taṃ acchinnacīvaraṃ vā naṭṭhacīvaraṃ vā. Abhihaṭṭhunti abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya, ‘‘yāvattakaṃ icchasi, tāvattakaṃ gaṇhāhī’’ti evaṃ nimanteyyāti attho, yathā vā ‘‘nekkhammaṃ daṭṭhu khemato’’ti (su. ni. 426, 1104; cūḷani. jatukaṇṇīmāṇavapucchāniddesa 67) ettha disvāti attho, evamidhāpi ‘‘abhihaṭṭhuṃ pavāreyyā’’ti upanetvā purato ṭhapento kāyena vā, ‘‘amhākaṃ dussakoṭṭhāgārato yattakaṃ icchatha, tattakaṃ gaṇhathā’’ti vadanto vācāya vā abhiharitvā nimanteyyāti attho. Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na tato paraṃ.

第七节所云，亦即断布衣或破布衣。『断』盖言割断，『破』意即破裂，如此二者意义明确。『请求』即欲求，使喜悦产生，意谓“你想取多少，就取多少”。类似于「看出家来自安稳」意义（参见小尼柰论等），此处着重说明其含义。同样以「允许请求割断」为明文规定，前方庄严设置，身体或言语指示，“这是我们的储藏室里你所想取之物，请取之”。所谓『相接最上』言最高相接、最高归属，指衣物与住所接触相连的结构。此后应受持此衣，且仅持此请求割断之衣，不应另取他衣。

Tatrāyaṃ vinicchayo – yassa adhiṭṭhitacīvarassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesitabbaṃ. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pana pakatiyāva santaruttarena carati, dve sāditabbāni, evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, kiñci na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasu naṭṭhesu dve sāditabbāni, catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu na kiñci sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari viññāpanappayoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Tattha ‘‘idaṃ me, bhante, cīvaraṃ aññātakaṃ gahapatikaṃ tatuttari viññāpitaṃ nissaggiya’’nti (pārā. 524) iminā nayena nissajjanavidhānaṃ veditabbaṃ.

此处详细论定——若持衣三断处，其中二处需受持。一处作为住所衣物，另一处为覆盖衣，第三处则需从衣物的其它部分寻找补充。若持衣二断处，则应受持一衣。若在中间部位断裂，则应受持二衣，受持方法亦相同。若断处为三处之一，则不须多取。若断处仅为二处之一，则须受持一衣。若断处仅一处，则须受持二衣。比库尼若断处五处时，则需受持二衣，四处断需受持一衣，三处断无需受持，关于断处二处或一处之争论亦有。凡衣物若位于最高相接处，则因对该处分成之衣物作公告，若被他人视为得物而持用则为恶行，必须依失物规则断舍。此处有言「此衣，尊者，是未熟识家主衣，于最高公告时被视为不得持用应舍弃」，以此理义而了解舍弃之规定。

Sāvatthiyaṃ chabbaggiye bhikkhū ārabbha bahucīvaraviññāpanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ñātake aññātakasaññino vematikassa vā dukkaṭaṃ. Dve cīvarāni katvā ‘‘sesakaṃ āharissāmī’’ti vatvā gaṇhantassa, ‘‘sesakaṃ tuyhaṃyeva hotū’’ti vuttassa, na acchinnanaṭṭhakāraṇā dinnaṃ gaṇhantassa, vuttanayena ñātakappavārite viññāpentassa, attano dhanena gaṇhantassa, ummattakādīnañca anāpatti. Tatuttaritā , acchinnādikāraṇatā , aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni. Samuṭṭhānādīni catutthasadisānevāti.

沙瓦提的长期辩论中，论及比库众多衣物公告事项的明文规定，此属一般通用规定，不含例外，也是三等小犯，涉及熟识与不熟识者的不和行为。如二衣提出时告知持有者“余衣将予以带来”，且持有者应明了“余衣即归你所有”，此时未因割断或破损为由赠与持有者，因公告而须以自身财产归还不熟识告知者，无过失。公告时属二截断布或破布，非公告熟识者，且依失物法则而成恶事，故形成四项因缘同前。

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 超过彼限学处的注释完毕。

8. Upakkhaṭasikkhāpadavaṇṇanā八、预备学处的注释

Aṭṭhame bhikkhuṃ paneva uddissāti ‘‘itthannāmassa bhikkhuno dassāmī’’ti evaṃ apadisitvā. Cīvaracetāpannanti hiraññādikaṃ cīvaramūlaṃ. Upakkhaṭaṃ hotīti sajjitaṃ hoti, saṃharitvā ṭhapitaṃ. Cetāpetvāti parivattetvā, kāretvā vā kiṇitvā vāti attho. Cīvarena acchādessāmīti vohāravacanametaṃ, itthannāmassa bhikkhuno dassāmīti ayaṃ panettha attho. Tatra ce soti yatra so gahapati vā gahapatānī vā, tatra so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya ceti ayamettha padasambandho. Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya. Yathā pana tamāpajjati, taṃ dassetuṃ sādhu vatātiādimāha. Tattha sādhūti āyācane nipāto. Vatāti parivitakke. Manti attānaṃ niddisati. Āyasmāti paraṃ ālapati. Evarūpaṃ vā evarūpaṃ vāti āyatādīsu aññataraṃ. Kalyāṇakamyataṃ upādāyāti sundarakāmataṃ visiṭṭhakāmataṃ cittena gahetvā, tassa ‘‘āpajjeyya ce’’tiiminā sambandho, sace pana evarūpaṃ āpajjantassa tassa vacanena yo paṭhamaṃ adhippetato mūlaṃ vaḍḍhetvā sundarataraṃ cetāpeti, tassa payoge bhikkhuno dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Tattha ‘‘idaṃ me, bhante, cīvaraṃ pubbe appavāritaṃ aññātakaṃ gahapatikaṃ upasaṅkamitvā vikappaṃ āpannaṃ nissaggiya’’nti (pārā. 529) iminā nayena nissajjanavidhānaṃ veditabbaṃ.

第八节专为比库而设，谓言『此为某名比库之衣』。此处所说点染，是指对衣物本体如铜铁等之颜色或纹饰加以标识。所谓整备，是指导收、聚集、放置妥当。点染即变换、转换、装饰或购置之意。衣物覆盖他物，即把衣物覆盖于他物之上。此为标明归属的呓语，即『这是某名比库的衣物』。这里所述，“若该地有家主或家主女，当时若此比库未初出家即临近时，衣物便可能为他人挪用”，此语体现词义关联。所谓『挪用』是指包含详细规制，不当设立获致之意。就如其所受的侵害，应该予以称赞劝善等。此处『称善』为请托敬辞，『劝』为规劝陈述，『计议』指提及自身说明，『具寿』是尊称。他语可有异或同之表达。因承载美善志愿而产生此联系，若对被侵害者进一步激发更美善点染，其结果对比库而言即为恶事，依失物法规则必须舍弃。此处有言「此衣，尊者，是初出家时未熟识家主衣，临近触犯已被挪用，应舍弃」，以此条文理明了舍弃衣物之条款。

Sāvatthiyaṃ upanandaṃ ārabbha cīvare vikappaṃ āpajjanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ñātake aññātakasaññino vematikassa vā dukkaṭaṃ. Mahagghaṃ cetāpetukāmaṃ appagghaṃ vā, eteneva mūlena ‘‘aññaṃ evarūpaṃ vā dehī’’ti vadantassa, vuttanayena ñātakappavārite viññāpentassa, attano dhanena gaṇhantassa, ummattakādīnañca anāpatti. Cīvare bhiyyokamyatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha tīṇi aṅgāni. Samuṭṭhānādīni catutthasadisānevāti.

从沙瓦提起头，说起伍波难德的袈裟，在犯袈裟规则方面有一定的范畴，这是一种普通的范畴，没有例外，属于三犯巴吉帝亚之一。对亲属与非亲属区别认识错误或对出家禁戒者有恶意，都是恶行。若是要让大众心生厌恶或不悦，按照此根本规范，对于说“有其他相同样的弟子”的说法，在经文中对亲属限制得以认知时，以及对自己财物的占有，对疯癫者等亦无过失。袈裟的加深欲望、关于非亲属的误认，由此而获得此处披挂的三支组成部分。起因和所对应者乃至第四个相似处。

Upakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 储藏学处解释完毕。

9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā九、第二储藏学处解释

Navame imināva nayena attho veditabbo. Idañhi purimassa anupaññattisadisaṃ, kevalaṃ tattha ekassa pīḷā katā, idha dvinnaṃ, ayamettha viseso, sesaṃ sabbaṃ purimasadisameva. Yathā ca dvinnaṃ, evaṃ bahūnaṃ pīḷaṃ katvā gaṇhatopi āpatti veditabbā. Nissajjanavidhāne ca ‘‘idaṃ me, bhante , cīvaraṃ pubbe appavārite aññātake gahapatike upasaṅkamitvā vikappaṃ āpannaṃ nissaggiya’’nti (pārā. 534) iminā nayena vacanabhedo ñātabboti.

以上第九点通过此法则应被理解。这里不同于先前的不适用规则，仅仅在这里对一者有刑罚区分，这里存在两种情形，这是特殊的，其他部分仍依照旧有规则。就像是两种情形，对于多种刑罚的适用及处罚也应如此。关于弃止的方式，即“这是我，尊者，这袈裟过去未曾被非亲属家人接触而染污，现已染污，应当弃止”（《巴利·经集》534页），通过此法则应知语言差别。

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第二储藏学处解释完毕。

10. Rājasikkhāpadavaṇṇanā十、王学处解释

Dasame rājabhoggoti rājato bhoggaṃ bhuñjitabbaṃ assa atthīti rājabhoggo, ‘‘rājabhogo’’tipi pāṭho, rājato bhogo assa atthīti attho. Cīvaracetāpannanti hiraññādikaṃ akappiyaṃ. Pahiṇeyyāti peseyya. Iminātiādi āgamanasuddhiṃ dassetuṃ vuttaṃ. Sace hi ‘‘idaṃ itthannāmassa bhikkhuno dehī’’ti peseyya, āgamanassa asuddhattā akappiyavatthuṃ ārabbha bhikkhunā kappiyakārakopi niddisitabbo na bhaveyya. Ābhatanti ānītaṃ. Na kho mayantiādi idaṃ kappiyavasena ābhatampi cīvaramūlaṃ īdisena dūtavacanena akappiyaṃ hoti, tasmā taṃ paṭikkhipitabbanti dassetuṃ vuttaṃ. Suvaṇṇaṃ rajataṃ kahāpaṇo māsakoti imāni hi cattāri nissaggiyavatthūni, muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ satta dhaññāni dāsidāsakhettavatthupupphārāmaphalārāmādayoti imāni dukkaṭavatthūni ca attano vā cetiyasaṅghagaṇapuggalānaṃ vā atthāya sampaṭicchituṃ na vaṭṭanti, tasmā taṃ sādituṃ na vaṭṭatīti dassanatthaṃ ‘‘na kho maya’’ntiādi vuttaṃ.

第十即国王财物，意谓应享用国王赠与的财物，所以曰王财，读作‘国王财物’，意涵便是国王赐予的财物。对于袈裟的心生欲望即涉及黄金等不净物，不宜接受。‘应当舍弃’即‘应当遣出’，此等说法用以显示对着装纯净的规定。如果对女人示现‘这位是沙弥尼的袈裟’，因着装不净而起不善的事情，佛比库也不可参与这等不善法。‘携带’指的是随身带着，不应由这些根本原因出于不净而起恶业，所以应当舍弃以显示规戒。黄金、白银、钱币、香囊被视为不可接纳财物。这些包含珍珠、宝石、犀角等共计四种应弃物，而且庄严供养佛塔或寺庙、僧团众生的利益不被允许以此财物出资，所以不可接受。

Cīvarañca kho mayaṃ paṭiggaṇhāmāti idaṃ pana attānaṃ uddissa ābhatattā vattuṃ vaṭṭati, tasmā vuttaṃ. Kālenāti yuttapattakālena, yadā no attho hoti, tadā kappiyaṃ cīvaraṃ paṭiggaṇhāmāti attho. Veyyāvaccakaroti kappiyakārako. Niddisitabbotiidaṃ ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti kappiyavacanena vuttattā anuññātaṃ. Sace pana dūto ‘‘ko imaṃ gaṇhātī’’ti vā ‘‘kassa demī’’ti vā vadati, na niddisitabbo. Ārāmiko vā upāsako vātiidaṃ sāruppatāya vuttaṃ, ṭhapetvā pana pañca sahadhammike yo koci kappiyakārako vaṭṭati. Eso kho, āvusotiidaṃ bhikkhussa kappiyavacanadassanatthaṃ vuttaṃ, evameva hi vattabbaṃ, ‘‘etassa dehī’’tiādi na vattabbaṃ. Saññatto so mayāti āṇatto so mayā, yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Dūtena hi evaṃ ārociteyeva taṃ codetuṃ vaṭṭati, neva tassa hatthe datvā gatamattakāraṇena. Sace pana ‘‘ayaṃ veyyāvaccakaro’’ti sammukhā niddiṭṭho hoti, dūto ca sammukhā eva tassa hatthe cetāpannaṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dehī’’ti gacchati, evaṃ ‘‘saññatto so mayā’’ti avuttepi codetuṃ vaṭṭati. Sace pana dūto gacchantova ‘‘ahaṃ tassa hatthe dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti bhikkhuno vatvā vā gacchati, aññaṃ vā pesetvā ārocāpeti, evaṃ sati itarampi codetuṃ vaṭṭatiyeva. Desanāmattameva cetaṃ ‘‘dūtenā’’ti. Yopi attanā āharitvā evaṃ paṭipajjati, tasmimpi idameva lakkhaṇaṃ. Attho me, āvuso, cīvarenāti codanālakkhaṇanidassanametaṃ. Sace hi vācāya codeti, idaṃ vā vacanaṃ yāya kāyaci bhāsāya etassa attho vā vattabbo, ‘‘dehi me, āhara me’’tiādinā nayena pana vattuṃ na vaṭṭati. Abhinipphādeyyāti evaṃ vacībhedaṃ katvā tikkhattuṃ codayamāno paṭilābhavasena sādheyya. Iccetaṃ kusalanti etaṃ sundaraṃ.

而我们接受袈裟，是基于自身不净所起的所谓‘携带’，这便成了理由，所以如是而说。‘适当时’指的是适当时间，若无理由，则应接受适合的袈裟。‘有效的证人’指可信服的人。这句话‘有为某长老作证的人’传说是通过允许言辞表达的，即使没有说清楚。若使者问‘谁拿这袈裟’或‘这袈裟是谁的’，不应禁止回答。甚至俗人或信徒对这些情形亦可如此讲，并传达给五位同种教派同时允许人是正当的。由此显示比库为“本人的”业果，而非他人拾取。言语约定即是‘这是我认可的’或‘经我认可’，如同通过你们袈裟的证验而展示。因使者说出此等，亦可用于指示用途，即不必交付，因非去世而作转让。若当面明示某人为合法持用人，使者持有长老的袈裟说‘买来给他’，便可说明亦可指示。若使者去而说‘我将把袈裟给你们，望你们取用’，或传递此令，则同样义务存在。这些多为使者传令的现象，所有这些活用均应知悉。‘约定为我’，‘认可为我’，皆是指示而已。若口头指示理当提出请求，如“给我、拿给我”等则不可用此理由。对于强制行为则应当细分言语区别，强令别人时得以纠正。此即为善，亦是美妙。

Chakkhattuparamanti bhāvanapuṃsakavacanametaṃ. Chakkhattuparamañhi tena cīvaraṃ uddissa tuṇhībhūtena ṭhātabbaṃ, na nisīditabbaṃ, na āmisaṃ paṭiggahetabbaṃ, na dhammo bhāsitabbo. ‘‘Kiṃkāraṇā āgatosī’’ti vutte pana ‘‘jānāhi, āvuso’’ti ettakameva vattabbaṃ. Sace nisajjādīni karoti, ṭhānaṃ bhañjati, āgatakāraṇaṃ vināseti, idaṃ kāyena codanāya lakkhaṇadassanatthaṃ vuttaṃ. Ettha ca ukkaṭṭhaparicchedena tissannaṃ codanānaṃ channañca ṭhānānaṃ anuññātattā codanāya diguṇaṃ ṭhānaṃ anuññātaṃ hoti, tasmā sace codetiyeva, na tiṭṭhati, cha codanāyo labbhanti. Sace tiṭṭhatiyeva, na codeti, dvādasa ṭhānāni labbhanti. Sace ubhayaṃ karoti, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā ‘‘attho me, āvuso, cīvarenā’’ti chakkhattuṃ vadati, tathā ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakiṃyeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati, ko pana vādo nānādivasesu evaṃ karontassāti ayamettha vinicchayo. Ye pana kappiyakārake dāyako sayameva gantvā nisīdati te satakkhattumpi codetuṃ vaṭṭati. Yo pana ubhohi pi aniddiṭṭho mukhavevaṭikakappiyakārako ca parammukhakappiyakārako ca, so na kiñci vattabbo, evaṃ idha dasapi kappiyakārakā dassitā honti.

“眼前优先”一词是出自修行者的语言。意指袈裟放置时应空置，不应坐卧其上，不可占用，也不可用来说明戒律。对于‘因何而来’的问话，应回答“请了解，善知识”，此言简义赅。若坐下破坏了位置，则破坏了来访的缘起，这是以身体示意的惩罚性标志。此中由于怒气而粗心拆毁，且不明白位置，惩罚成倍叠加，所以若仅言坐下则无益处，若仅站立则有十二等位置，若同时做两者，则一个动作移去两个位置。若有人单日多次来回打眼，谓“这是我袈裟”，且轮流到处站立，会导致所有扰动，且站立的地方都被破坏，此即为此处的判定。那些由赠与人亲自来取坐处者，虽百次来访，亦应惩罚。若是不明的使者，既是旁门使者又是正门使者，则无事可言，十种使者都属于这类。

Tatoce uttarīti vuttacodanāṭhānaparimāṇato uttari. Nissaggiyanti uttari vāyāmamānassa sabbappayogesu dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Ettha ca ‘‘idaṃ me, bhante, cīvaraṃ atirekatikkhattuṃ codanāya atirekachakkhattuṃ ṭhānena abhinipphāditaṃ nissaggiya’’nti (pārā. 539) iminā nayena nissajjanavidhānaṃ veditabbaṃ. Yatassa cīvaracetāpannaṃ ābhatanti yato rājato vā rājabhoggato vā assa bhikkhuno cīvaracetāpannaṃ ānītaṃ, ‘‘yatvassā’’tipi pāṭho, ayameva attho. Tatthāti tassa rañño vā rājabhoggassa vā santikaṃ, samīpatthe hi idaṃ bhummavacanaṃ. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cetāpannaṃ tassa bhikkhuno appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Mā vo sakaṃvinassāti tumhākaṃ santakaṃ mā vinassatu. Ayaṃ tattha sāmīcīti ayaṃ tattha anudhammatā lokuttaradhammaṃ anugatā, vattadhammatāti attho, tasmā evaṃ akaronto vattabhede dukkaṭaṃ āpajjati.

接下来所谓‘更上’，是指从教令产生之地，指更高级的，放弃供养者全部财物之恶，属于恶。此处说“这是我，尊者，这袈裟因多次霸占在特定站位而被污染，应当弃止”（《巴利·经集》539页），通过此法则应识别弃止条例。那出家人若为国王或国王讬付者，接受或霸占袈裟，属不当行为，因为‘如其所处’说法，实指位于王宫或王财近处。此举并不使出家人利益受损，但轻率者不会消除过失。拥有财富者应当管理自有资产，愿你们财富不堕落。这里说的“适当”即是合乎世间律法，经由世间法则同意的行为，违反此则招致恶果。

Sāvatthiyaṃ upanandaṃ ārabbha ‘‘ajjuṇho, bhante, āgamehī’’ti (pārā. 537) vuccamāno nāgamesi, tasmiṃ vatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ūnakesu codanāṭhānesu atirekasaññino vematikassa vā dukkaṭaṃ. Acodanāya laddhe, sāmikehi codetvā dinne, ummattakādīnañca anāpatti. Kappiyakārakassa bhikkhuno niddiṭṭhabhāvo, dūtena appitatā, tatuttarivāyāmo, tena vāyāmena paṭilābhoti imānettha cattāri aṅgāni. Samuṭṭhānādīni catutthasadisānevāti.

在沙瓦提中，关于伍波难德开始修学时有言「师长，今天我发心出家」(根据律藏第五百三十七行)。此处言辞不合时宜，在此事物中有明确规定，这是普通规定，不涉错谬，属于第三条轻罪戒，针对不足数目的训诫场所超越规定者及愠怒者为恶。得到训诫后，应由同伴训守，一日一次，且疯狂等犯者不算违犯。对于适当行为的比库表现为未犯，远离不善，努力趋向此，藉此努力可获得如是四项功德。此四项功德即从起身等行为的第四类似功德中发出者。

Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处解释完毕。

Cīvaravaggo paṭhamo. · 衣品第一。

2. Eḷakalomavaggo

第二章刺毛分议

1. Kosiyasikkhāpadavaṇṇanā一、国西亚学处释

Eḷakalomavaggassa paṭhame kosiyamissakanti ekenāpi kosiyaṃsunā antamaso tassa karaṇaṭṭhāne vātavegena nipātitenāpi missīkataṃ. Santhatanti same bhūmibhāge kosiyaṃsūni uparūpari santharitvā kañjiyādīhi siñcitvā kattabbatālakkhaṇaṃ. Kārāpeyya nissaggiyanti karaṇakārāpanappayogesu dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti. Ettha ca ‘‘idaṃ me, bhante, kosiyamissakaṃ santhataṃ kārāpitaṃ nissaggiya’’nti (pārā. 544) iminā nayena nissajjanavidhānaṃ veditabbaṃ, imasseva vacanassa anusārena ito paraṃ sabbasanthataṃ veditabbaṃ. Sakkā hi ettāvatā jānitunti na taṃ ito paraṃ dassayissāma.

关于刺毛分议第一课，谓有某者偷取树枝，即使仅从树枝末端因风吹落而偷取亦属偷盗。所谓串枝，即树枝在同一地面相互叠合，浇灌甘蔗等，具有适当连属特征。所谓偷盗，不当地取用他人劳动成果而为恶，因而被视为偷盗。在此有言『这是我收集整理的串枝偷盗物』(律藏第五百四十四行)，凭此语句应认识其投递方法，依此言语应当明辨前后全部串枝。因为知道如此多故，我们不应另行详述。

Āḷaviyaṃ chabbaggiye ārabbha kosiyamissakaṃ santhataṃ kārāpanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, attano atthāya kārāpanavasena sāṇattikaṃ, attanā vippakatapaayosāpananayena catukkapācittiyaṃ, aññassatthāya karaṇakārāpanesu aññena kataṃ paṭilabhitvā paribhuñjane ca dukkaṭaṃ. Vitānādikaraṇe, ummattakādīnañca anāpatti. Kosiyamissakabhāvo, attano atthāya santhatassa karaṇakārāpanaṃ, paṭilābho cāti imānettha tīṇi aṅgāni. Samuṭṭhānādīni dhovāpanasikkhāpade vuttanayenevāti.

在阿拉维地区六百宗中，开始有串枝偷盗的案例，此为明确规定。此为特殊规定，为自己利益以偷盗手段作为串枝整理者，属于第四条轻罪戒。若为他人利益偷盗串枝，则非法占有后使用属恶。灭盗及疯癫类犯不计入偷盗性质。关于串枝偷盗行为，为自己利益整理串枝社区的偷盗行为、非法占有的三项功德，起因即如漂洗清除教法中所论述般。

Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 国西亚学处释毕。

2. Suddhakāḷakasikkhāpadavaṇṇanā二、纯黑学处释

Dutiye suddhakāḷakānanti suddhānaṃ kāḷakānaṃ aññehi amissīkatānaṃ. Vesāliyaṃ chabbaggiye ārabbha tādisaṃ santhataṃ karaṇavatthusmiṃ paññattaṃ, sesaṃ paṭhamasadisamevāti.

“第二，净盗时段”即被他人盗取而尚未净除的盗物。于韦萨离地区六百宗中，开始有类似串枝偷盗行为之相关明确规定，其余同首条规定。

Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā. · 纯黑学处释毕。

3. Dvebhāgasikkhāpadavaṇṇanā三、二分学处释

Tatiye dve bhāgāti dve koṭṭhāsā. Ādātabbāti gahetabbā. Gocariyānanti kapilavaṇṇānaṃ. Ayaṃ panettha vinicchayo – yattakehi kattukāmo hoti, tesu tulayitvā dve koṭṭhāsā kāḷakānaṃ gahetabbā, eko odātānaṃ, eko gocariyānaṃ. Ekassāpi kāḷakalomassa atirekabhāve nissaggiyaṃ hoti, ūnakaṃ vaṭṭati.

第三部分分为两块领地。所谓“应取得”为应当取得。所谓“牧场”为咖毕拉瓦村染色料所在地。此处推断：为愿意管理者，在其中权衡后应取得两块领地—一块为农作地，一块为牧场。若其中一块过度长满刺毛，则该刺毛应当不属于偷盗过失，视为不足够份量。

Sāvatthiyaṃ chabbaggiye ārabbha tādisaṃ santhataṃ karaṇavatthusmiṃ paññattaṃ, kiriyākiriyaṃ, sesaṃ paṭhamasadisamevāti. Imāni pana tīṇi nissajjitvā paṭiladdhānipi paribhuñjituṃ na vaṭṭanti.

在沙瓦提的支部开始时，对于这样的持续业务事项已有明确规定，即分为可作与不可作、剩余部分与首次相同。虽然弃三者而去，但即使得到也不能享用。

Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā. · 二分学处释毕。

4. Chabbassasikkhāpadavaṇṇanā4. 六年学处的解释

Catutthe orena ce channaṃ vassānanti channaṃ vassānaṃ orimabhāge, antoti attho. Aññatra bhikkhusammutiyāti yaṃ saṅgho gilānassa bhikkhuno santhatasammutiṃ deti, taṃ ṭhapetvā aladdhasammutikassa chabbassabbhantare aññaṃ santhataṃ karontassa nissaggiyaṃ hoti.

关于第四，有人说玛迦期间常有遮盖，遮盖在山麓一侧、即为终止。这里的异议是指比库公认的，由僧团对病比库规定的持续共识，依此设立，若有人于本有共识的六个月期间另设共识，则此为必须弃过。

Sāvatthiyaṃ sambahule bhikkhū ārabbha anuvassaṃ santhataṃ kārāpanavatthusmiṃ paññattaṃ, ‘‘aññatra bhikkhusammutiyā’’ti ayamettha anupaññatti, sā yena laddhā hoti, tassa yāva rogo na vūpasammati, vūpasanto vā puna kuppati, tāva gatagataṭṭhāne anuvassampi kātuṃ vaṭṭati, aññassatthāya kāretuṃ, katañca paṭilabhitvā paribhuñjitumpi vaṭṭati, sesaṃ paṭhamasadisamevāti.

在沙瓦提多数比库中，针对连续的僧团事宜已有共识，称为“异于比库共识者”此处未称出，依此共识所获，若疾病未息，或病愈后复怒，其间仍可持续进行连续规制，且可为他人之利益而行，及已获之部分仍可享用，其余同首次。

Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处的解释完毕。

5. Nisīdanasikkhāpadavaṇṇanā5. 坐具学处的解释

Pañcame purāṇasanthataṃ nāma yattha sakimpi nisinno vā hoti nipanno vā. Samantāti ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetabbaṃ. Santharantena pana ekadese vā santharitabbaṃ, vijaṭetvā vā missakaṃ katvā santharitabbaṃ, evaṃ thirataraṃ hoti. Anādā ceti sati purāṇasanthate aggahetvā. Asati pana aggahetvāpi vaṭṭati, aññassatthāya kāretuṃ, katañca paṭilabhitvā paribhuñjitumpi vaṭṭati.

第五为古旧共识，即无论坐着或卧倒之处，从整体看应切断一圈或四圈保持其确定之地。应予遵守。维护者应在一处维护，拆散后再修复，须细心为之。不抓取者指不纳入此古旧共识。即使不抓取，仍得持续为他人之利益，且已获部分仍可享用。

Sāvatthiyaṃ sambahule bhikkhū ārabbha santhatavissajjanavatthusmiṃ paññattaṃ, sesaṃ tatiyasadisamevāti.

在沙瓦提多数比库中，针对消除共识事宜已有共识，其余与第三相同。

Nisīdanasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处的解释完毕。

6. Eḷakalomasikkhāpadavaṇṇanā6. 羊毛学处的解释

Chaṭṭhe addhānamaggappaṭipannassāti addhānasaṅkhātaṃ dīghamaggaṃ paṭipannassa, sabbañcetaṃ vatthumattadīpanameva, yattha katthaci pana dhammena labhitvā gaṇhato doso natthi. Tiyojanaparamanti gahitaṭṭhānato tiyojanappamāṇaṃ desaṃ. Sahatthāti sahatthena, attanā haritabbānīti attho. Asante hāraketi asanteyeva aññasmimpi hārake. Sace pana atthi, taṃ gāhetuṃ vaṭṭati. Attanā pana antamaso vātābādhappaṭikāratthaṃ suttakena abandhitvā kaṇṇacchidde pakkhittānipi ādāya tiyojanaṃ ekaṃ pādaṃ atikkāmentassa dukkaṭaṃ, dutiyapādātikkame nissaggiyaṃ pācittiyaṃ.

第六为“持正道中行者”，谓遵循称为正法之长道者，此乃诸事皆依实物实质亮明，没有从中获取任何过失。所谓三由旬远，即从固定地点量取三由旬之地。‘Sahattha’意指必须由自己承受。‘Asante hārake’同样须由他人承受。若有，须予承受。自己为承受最后损害风疾者，若违规弃置经文而捐舍，连带切断耳朵及翅膀者而言，逾越三由旬脚程为难戒，逾越第二脚程为应弃过。

Sāvatthiyaṃ aññataraṃ bhikkhuṃ ārabbha tiyojanātikkamanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ūnakatiyojane atirekasaññino vematikassa vā dukkaṭaṃ. Tiyojanaṃ haraṇapaccāharaṇe, vāsādhippāyena gantvā tato paraṃ haraṇe, acchinnaṃ vā nissaṭṭhaṃ vā paṭilabhitvā haraṇe, aññaṃ harāpane, antamaso suttakenapi baddhakatabhaṇḍaharaṇe, ummattakādīnañca anāpatti. Eḷakalomānaṃ akatabhaṇḍatā, paṭhamappaṭilābho, attanā ādāya vā aññassa ajānantassa yāne pakkhipitvā vā tiyojanātikkamanaṃ, āharaṇapaccāharaṇaṃ, avāsādhippāyatāti imānettha pañca aṅgāni. Eḷakalomasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

在舍卫城，某一比库若开始持有超越三由旬的夺取财物，谓之为特殊规定、非普通规定及三巴吉帝犯戒。不满三由旬而有额外所识的取物、知见错乱者，谓之有恶行。三由旬于夺取时，先取现有持物，住处所在，继而他处夺取，若为不断断、遗弃物之所得而夺取，或为别人夺取，甚至最后拿破坏经卷及容器，即疯狂者等，无犯戒。拾得毛发之不受戒禁为初得，有时自取，有时置他人不知之交通工具上，超三由旬夺取、取既有及住处所在者，此为五法。毛发集合者，为事务，非所识之自由，违于诉讼犯戒、身体所行、思惟与三苦也。

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处的解释完毕。

7. Eḷakalomadhovāpanasikkhāpadavaṇṇanā7. 羊毛洗涤学处的解释

Sattame sakkesu chabbaggiye ārabbha eḷakalomadhovāpanavatthusmiṃ paññattaṃ. Tattha purāṇacīvaradhovāpane vuttanayeneva sabbopi vinicchayo veditabbo.

第七类有关天众品，取毛发掸除物列为特别规定。此前久持袈裟掸除等规定，全体依照此处细则认知。

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛洗涤学处的解释已完结。

8. Jātarūpasikkhāpadavaṇṇanā8. 生金学处的解释

Aṭṭhame jātarūparajatanti suvaṇṇañceva rūpiyañca, apica kahāpaṇo lohamāsakadārumāsakajatumāsakādayopi ye vohāraṃ gacchanti, sabbe te idha rajatantveva vuttā. Uggaṇheyya vāti attano atthāya diyyamānaṃ vā yatthakatthaci ṭhitaṃ vā nippariggahitaṃ disvā sayaṃ gaṇheyya vā. Uggaṇhāpeyya vāti tadeva aññena gāhāpeyya vā. Upanikkhittaṃ vā sādiyeyyāti ‘‘idaṃ ayyassa hotū’’ti evaṃ sammukhā vā, ‘‘asukasmiṃ nāma ṭhāne mama hiraññasuvaṇṇaṃ, taṃ tuyhaṃ hotū’’ti evaṃ parammukhā ṭhitaṃ vā kevalaṃ vācāya vā hatthamuddāya vā ‘‘tuyha’’nti vatvā pariccattaṃ yo kāyavācāhi appaṭikkhipitvā cittena adhivāseyya, ayaṃ ‘‘sādiyeyyā’’ti vuccati. Sace pana cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā ‘‘nayidaṃ kappatī’’ti paṭikkhipati, kāyavācāhi appaṭikkhipitvā suddhacitto hutvā ‘‘nayidaṃ amhākaṃ kappatī’’ti na sādiyati, vaṭṭati. Nissaggiyanti uggahaṇādīsu yaṃkiñci karontassa aghanabaddhesu vatthūsu vatthugaṇanāya nissaggiyaṃ pācittiyaṃ. Taṃ nissajjantena ‘‘ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ, idaṃ me, bhante, nissaggiyaṃ, imāhaṃ saṅghassa nissajjāmī’’ti (pārā. 584) evaṃ saṅghamajjheyeva nissajjitabbaṃ. Sace tattha koci gahaṭṭho āgacchati , ‘‘idaṃ jānāhī’’ti vattabbo. ‘‘Iminā kiṃ āhariyyatū’’ti bhaṇante pana ‘‘idaṃ nāmā’’ti avatvā ‘‘sappiādīni bhikkhūnaṃ kappantī’’ti evaṃ kappiyaṃ ācikkhitabbaṃ. Sace so āharati, rūpiyappaṭiggāhakaṃ ṭhapetvā sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyappaṭiggāhakassa pana yaṃ tappaccayā uppannaṃ, taṃ aññena labhitvā diyyamānampi antamaso tato nibbattarukkhacchāyāpi paribhuñjituṃ na vaṭṭati. Sace pana so kiñci āharituṃ na icchati, ‘‘imaṃ chaṭṭehī’’ti vattabbo. Sace yattha katthaci nikkhipati, gahetvā vā gacchati, na vāretabbo. No ce chaṭṭeti, pañcaṅgasamannāgato bhikkhu rūpiyachaṭṭako sammannitabbo. Tena animittaṃ katvāva gūthaṃ viya chaṭṭetabbaṃ. Sace nimittaṃ karoti, dukkaṭaṃ āpajjati.

第八类为金银类物质，包括金、银及铜、铁、木、竹、草等制造品，凡是流通物品皆论为银质。所称“掷取”，即自为己需，见义地固定或妥善保存或自行取用；或代他人取用。存在或指定赠与以表明“此为上尊所有”，当面或对面说“某处有我金银”，举手称“汝”的动作或言语不反对，心中坚决持守即为“指定赠与”。若心中同意赠与，愿意接收，则以身语明白允许。若以身体或言语拒绝“此非许可行为”，心意清净不愿接收，即不允许，而导致纷争。以非持有者取或数目计算为主的无破戒物，称为“非持禁戒”，取出时应说“吾已获此银，此物我愿舍于僧”，如是应舍于僧团。若有人来，须说明“此著知情”，若询问“为何取此物”，当说明“此为某某物”，并告诉僧众用途。若带走，保管与众分享使用。保管人若出于条件而有所得，若他人获得并赠与，直至最后不得在树荫下等处使用。若不愿带，则说“此为银伞”。若放置某处，取走时不应阻止。若不言伞，应视为具五条件比库银伞所有者。无缘故置放，即应如宝藏般管理。若使之成为标志，则遭恶果。

Rājagahe upanandaṃ ārabbha rūpiyappaṭiggahaṇavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, sāṇattikaṃ, tikapācittiyaṃ, arūpiye rūpiyasaññino vematikassa vā, saṅghacetiyādīnaṃ atthāya gaṇhantassa, muttāmaṇiādippaṭiggahaṇe ca dukkaṭaṃ. Ratanasikkhāpadanayena nikkhipantassa, ummattakādīnañca anāpatti. Jātarūparajatabhāvo, attuddesikatā, gahaṇādīsu aññatarabhāvoti imānettha tīṇi aṅgāni. Samuṭṭhānādīsu siyā kiriyaṃ gahaṇena āpajjanato, siyā akiriyaṃ paṭikkhepassa akaraṇato, sesaṃ sañcaritte vuttanayamevāti.

在王舍城，起自伍波难德，持有银器类物，属普通规定，及三巴吉帝犯戒。无色者视为持有银质，诸沙团之物及珍珠宝玉之持有亦为恶行。由宝戒令放置，疯狂者等无犯戒。金银类物之性质、自身目的及持有形态为此处三法。起事等行为或使用夺取，或弃置不作为，及余相关行为，依悉规定。

Jātarūpasikkhāpadavaṇṇanā niṭṭhitā. · 生金学处的解释已完结。

9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā9. 银钱交易学处的解释

Navame nānappakārakanti katādivasena anekavidhaṃ. Rūpiyasaṃvohāranti jātarūparajataparivattanaṃ. Purimasikkhāpadena hi nissaggiyavatthudukkaṭavatthūnaṃ paṭiggahaṇaṃ vāritaṃ, iminā parivattanaṃ. Tasmā dukkaṭavatthunā dukkaṭavatthukappiyavatthūni, kappiyavatthunā ca dukkaṭavatthuṃ parivattentassa dukkaṭaṃ. Nissaggiyavatthunā pana nissaggiyavatthuṃ vā dukkaṭavatthuṃ vā kappiyavatthuṃ vā, dukkaṭavatthukappiyavatthūhi ca nissaggiyavatthuṃ parivattentassa nissaggiyaṃ hoti, taṃ purimanayānusāreneva saṅghamajjhe nissajjitabbaṃ, nissaṭṭhavatthusmiñca tattha vuttanayeneva paṭipajjitabbaṃ.

第九类谓多种用途物。如银质流通物，为金银类物品变动处置。此前戒条禁止持有非许持物为戒罪，故此类变动。因非宜物为恶，有恶则适物变更，适物处恶。非持物中，适物或恶物，恶适物中转非持物，依旧戒律须于僧中舍弃，若为遗弃物，遵守既有细则。

Sāvatthiyaṃ chabbaggiye ārabbha rūpiyasaṃvohāravatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, yaṃ attano dhanena parivatteti, tassa vā dhanassa vā rūpiyabhāvo ceva, parivattanañcāti imānettha dve aṅgāni. Kiriyaṃ, sesaṃ anantarasikkhāpade vuttanayamevāti.

在舍卫城，第六类金银类流通物质规定，属普通规定，无特别，谓为自身财物流转者，其财物为金银质及流转两法。行为、余事应依后续戒条执行。

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 银钱交易学处的解释已完结。

10. Kayavikkayasikkhāpadavaṇṇanā十、买卖学处注释

Dasame nānappakārakanti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Kayavikkayanti kayañceva vikkayañca. ‘‘Iminā imaṃ dehi, imaṃ āhara, parivattehi, cetāpehī’’ti iminā hi nayena parassa kappiyabhaṇḍaṃ gaṇhanto kayaṃ samāpajjati, attano kappiyabhaṇḍaṃ dento vikkayaṃ samāpajjati. Tasmā ṭhapetvā pañca sahadhammike yaṃ evaṃ attano kappiyabhaṇḍaṃ datvā mātu santakampi kappiyabhaṇḍaṃ gaṇhāti, taṃ nissaggiyaṃ hoti. Vuttalakkhaṇavasena saṅghagaṇapuggalesu yassa kassaci nissajjitabbaṃ, ‘‘imaṃ bhuñjitvā vā gahetvā vā idaṃ nāma āhara vā karohi vā’’ti rajanādiṃ āharāpetvā vā dhamakaraṇādiparikkhāraṃ bhūmisodhanādiñca navakammaṃ kāretvā vā santaṃ vatthu nissajjitabbaṃ, asante pācittiyaṃ desetabbameva.

第十【多种用途】者，是指缠身衣等允许的用具在使用上的多样。身体坏损，自身及其毁坏，谓人以此方式持用、取用、穿转、护持衣物。以此方式携带他人允许用具，身体亦因而受损；赠与自己允许用具者，身体亦遭损毁。故置放属物，则五众共有，所赠与自己允许用具，即使母亲暂时持有，也不为失戒。依律仪上之记载，若僧团中有人应弃之物，即使食用或携带，或取食近臣及属具，施行土地平整等新事，置放饭食四分之一量，既不多亦不恶劣，须弃之。若不弃，则为不善戒犯，须戒悔。

Sāvatthiyaṃ upanandaṃ ārabbha kayavikkayavatthusmiṃ paññattaṃ, ‘‘idaṃ kiṃ agghatī’’ti evaṃ agghaṃ pucchantassa, yassa hatthato bhaṇḍaṃ gaṇhitukāmo hoti, taṃ ṭhapetvā aññaṃ antamaso tasseva puttabhātukampi kappiyakārakaṃ katvā ‘‘iminā idaṃ nāma gahetvā dehī’’ti ācikkhantassa, ‘‘idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca attho’’ti evaṃ vatvā attano dhanena laddhaṃ gaṇhantassa, sahadhammikehi saddhiṃ kayavikkayaṃ karontassa, ummattakādīnañca anāpatti. Yaṃ attano dhanena parivatteti, yena ca parivatteti, tesaṃ kappiyavatthutā, asahadhammikatā, kayavikkayāpajjanañcāti imānettha tīṇi aṅgāni. Sesaṃ rūpiyasaṃvohāre vuttanayamevāti.

在释迦王城，有说贤达上士，名曰伍波难德，于身体损坏事上定法。有人问其所毁坏是何物？其欲手持器具者，伍波难德置之旁，转与他人及其亲属共用此物，言此乃我等之所用。如此共用之物，即使转让、变动，皆为允许之物，不为过失。若以自己财物转让，或由他人转变，则有三种情况：所谓物性合宜、非共用、不致身体损坏。此乃律上规定，剩余以卢比零钱缴纳。

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处注释完毕。

Eḷakalomavaggo dutiyo. · 第二，羊毛品。

3. Pattavaggo

第三篇【布帛】

1. Pattasikkhāpadavaṇṇanā一、钵学处注释

Pattavaggassa paṭhame atirekapattoti anadhiṭṭhito ca avikappito ca, so ca kho ukkaṭṭhamajjhimomakānaṃ aññataro pamāṇayuttova, tassa pamāṇaṃ ‘‘aḍḍhāḷhakodanaṃ gaṇhātī’’tiādinā (pārā 602) nayena pāḷiyaṃ vuttaṃ. Tatrāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulamakilinnamapiṇḍikaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo, tato ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjiyādīni pana gaṇanūpagāni na honti. Tāni hi odanagatikāneva, neva hāpetuṃ, na vaḍḍhetuṃ sakkonti, evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogadhameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto. Ukkaṭṭhato upaḍḍhappamāṇo majjhimo. Majjhimapattato upaḍḍhappamāṇo omako. Tesampi vuttanayeneva bhedo veditabbo. Iccetesu navasu ukkaṭṭhukkaṭṭho ca omakomako cāti dve apattā, sesā satta pattā pamāṇayuttā nāma, ayametthasaṅkhepo, vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 2.598 ādayo) vutto, tasmā evaṃ pamāṇayuttaṃ samaṇasāruppena pakkaṃ ayopattaṃ vā mattikāpattaṃ vā labhitvā purāṇapattaṃ paccuddharitvā antodasāhe adhiṭṭhātabbo. Sace panassa mūlato kākaṇikamattampi dātabbaṃ avasiṭṭhaṃ hoti, adhiṭṭhānupago na hoti, appaccuddharantena vikappetabbo. Tattha paccuddharaṇādhiṭṭhānalakkhaṇaṃ cīvaravagge vuttanayeneva veditabbaṃ, vikappanalakkhaṇaṃ parato vakkhāma. Sace pana koci apattako bhikkhu dasa patte labhitvā sabbe attanāva paribhuñjitukāmo hoti, ekaṃ pattaṃ adhiṭṭhāya puna divase taṃ paccuddharitvā añño adhiṭṭhātabbo, etenupāyena vassasatampi pariharituṃ sakkā. Yo panassa patto mukhavaṭṭito heṭṭhā dvaṅgulamattokāsato paṭṭhāya yatthakatthaci kaṅgusitthanikkhamanamattena chiddena chiddo hoti, so adhiṭṭhānupago na hoti. Puna chidde pākatike kate adhiṭṭhātabbo, sesaṃ adhiṭṭhānavijahanaṃ ticīvare vuttanayameva.

布帛篇第一讲，有多种布帛，且无设定具体用途或规定。其中某种中等至粗糙者，尺寸与一半米量处一致，此种尺寸称为“一半四分之三布”；此布以两条玛迦茶河产稻粮织成，取用时即便参杂较残破之谷物、稀泥、聚落残余污秽物，煮熟后盛饭食，饭食约占四分之一量，不得过少过多，不得粗糙糙劣，且所有器具必须整齐排列。这些饭食携带物，不能弃置亦不可增多。如若布帛成形，若其正面朝下搁置，且像皇后座椅所设，下端贴地，则称之为“ukkattha型布”；若越过此地，放置在屋顶，则为“好吗ko型布”；若未达此范围，落于屋内，则称“ukkathukkatho型布”。ukkattha属较大，ukko为中等，较大与中等布又各别分法。约九种布帛之别，ukkattha、ukkothukkatho、omako二种尺寸构成两种布帛；其余七种均属量度明确称为布帛类别。故此与同道者比库用布匹相当衣物，得以使用土制布匹或陶土布，旧布翻新，置于室内壁柱顶端。若布不敷使用，仍旧足够时，不得改置，否则须更换。布帛篇中对翻新和更换各有说明。若一比库有十块布，则可依规则逐日翻新一块，以此法能维持百年之久。若布剖破，其正面下方有约二寸大小缺口，且布屑自然脱落，则非翻新状态，应再次整补。撕破后须重新缝制，并依论中指示分三件布以作更换之用。

Sāvatthiyaṃ chabbaggiye ārabbha atirekapattadhāraṇavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, sesavaṇṇanākkamo cīvaravaggassa paṭhamasikkhāpade vuttanayeneva veditabboti.

在释迦城六部族中，以多余布帛持有事为议题，详说此非通例性质，乃布帛篇第一受戒法门中所述应知事理。

Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处注释完毕。

2. Ūnapañcabandhanasikkhāpadavaṇṇanā二、少于五缀补学处注释

Dutiye ūnāni pañca bandhanāni assāti ūnapañcabandhano, nāssa pañca bandhanāni pūrentīti attho, tena ūnapañcabandhanena, itthambhūtassa lakkhaṇe karaṇavacanaṃ. Tattha yasmā abandhanassāpi pañca bandhanāni na pūrenti sabbaso natthitāya, tenassa padabhājane ‘‘ūnapañcabandhano nāma patto abandhano vā ekabandhano vā’’tiādi (pārā. 613) vuttaṃ. ‘‘Ūnapañcabandhanenā’’ti ca vuttattā yassa pañcabandhano patto hoti pañcabandhanokāso vā, tassa so apatto, tasmā aññaṃ viññāpetuṃ vaṭṭati. Yasmiṃ pana patte mukhavaṭṭito heṭṭhā bhaṭṭhā dvaṅgulappamāṇā ekāpi rāji hoti, taṃ tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjukamakacirajjukādīhi vā tipusuttakena vā bandhitvā taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭakena vā kenaci baddhasilesādinā vā paṭicchādetabbaṃ, so ca patto adhiṭṭhahitvā paribhuñjitabbo, sukhumaṃ vā chiddaṃ katvā bandhitabbo, phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhitumpi vaṭṭati. Yassa pana dve rājiyo vā ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso vā ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso vā ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca vā ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo, esa tāva mattikāpatte vinicchayo.

第二节【少于五种束带者】，俗称少五束带，即未满五束带，含义为未满五种束带。因少束带者虽不满五，但须以动词表达其特征。因少束带者未完全满足五束带之需求，故于足底有言：“此为少五束带或单一束带。”如释所载。如五束带完全者，视为已具五束带；如不足五束带，则需向他人报告。若布帛上正面下方有两寸之冠边，即裙边，经辨认后须剪除，随后以粗绳或细绳系固，亦可用三角布罩。若有石灰粉或绳索等绑缚，也应遮掩。此为保洁服饰，皆为修缮事项。若存在两条或一条约四寸裙边，须佩戴两种束带；有三条或一条约六寸裙边，须佩戴三种束带；有四条或一条约八寸，须佩戴四种；有五条或约十寸，虽有捆绑也不算异常，应另行通知。以上内容含缩略，详文见相关论书。

Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ce ayacuṇṇena vā āṇiyā vā lohamaṇḍalena vā baddhāni maṭṭhāni honti, sveva paribhuñjitabbo, añño na viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti ayaṃ patto, añño viññāpetabbo. Yo pana evaṃ pattasaṅkhepagate vā ayopatte, ūnapañcabandhane vā mattikāpatte sati aññaṃ viññāpeti, payoge dukkaṭaṃ, paṭilābhena nissaggiyo hoti, nissajjitabbo. Nissajjantena saṅghamajjhe eva nissajjitabbo, tena vuttaṃ ‘‘bhikkhuparisāya nissajjitabbo’’ti. Yo ca tassā bhikkhuparisāyātiettha tehi bhikkhūhi pakatiyā eva attano attano adhiṭṭhitaṃ pattaṃ gahetvā sannipatitabbaṃ, tato sammatena pattaggāhāpakena pattassa vijjamānaguṇaṃ vatvā ‘‘bhante, imaṃ gaṇhathā’’ti thero vattabbo. Sace therassa so patto na ruccati, appicchatāya vā na gaṇhāti, vaṭṭati. Tasmiṃ pana anukampāya agaṇhantassa dukkaṭaṃ. Sace pana gaṇhāti, therassa pattaṃ dutiyattheraṃ gāhāpetvā eteneva upāyena yāva saṅghanavakā gāhāpetabbo, tena pariccattapatto pana pattapariyanto nāma, so tassa bhikkhuno padātabbo. Tenāpi so yathā viññāpetvā gahitapatto, evameva sakkaccaṃ paribhuñjitabbo. Sace pana taṃ jigucchanto adese vā nikkhipati, aparibhogena vā paribhuñjati, vissajjeti vā, dukkaṭaṃ āpajjati.

若结制经中约定之法，假使某托盘与五个或五个以上支盘相互脱节分离，且这些托盘虽被不纯铁环或铜环束缚，但仍能保持完好，应由本人自行完整享用，不可由他人处置。若有一托盘被裂开且断得很大，且即使用铁环绑缚也不能保持完整，此时托盘沾附肉食，则该托盘为不净，应由他人处置。倘若某托盘处于托盘集合中而非纯净托盘状态，且绑定托盘不足五个，或为陶托盘，若有人在此情形下代他人处置，则是有损恶劣的行为，属于失盗，应当舍弃。被舍弃后应在僧团中公然舍弃，因此俗谚有言「比库团中应舍弃」。若他比库未进入该比库所在托盘团，且其他比库各执己见聚集，他应携带自己受制的托盘前去会合；以经允准的托盘持者身份，宣说「尊者，请收此器」以示确认。若该比库不愿意收此托盘，出于不喜欢，亦不乐意接受，托盘则应交还。对此应怀慈悲，不得令不接受者受苦。若接受托盘，则应将该托盘转交给第二尊长老，依此方法持有托盘至托盘会场。此时所转交的托盘称为「附属托盘」，属于该比库。由此托盘如实处置，应当妥善使用。若该比库因憎恶而将托盘丢弃放置不使用，或弃置不用，则将招致不善果报。

Sakkesu chabbaggiye ārabbha bahū patte viññāpanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ , abandhanena abandhanaṃ, ekabandhanaṃ, dubandhanaṃ, tibandhanaṃ, catubbandhanaṃ, abandhanokāsaṃ, ekadviticatubbandhanokāsaṃ cetāpeti, evaṃ ekekena pattena dasadhā dasavidhaṃ pattaṃ. Cetāpanavasena pana ekaṃ nissaggiyapācittiyasataṃ hoti. Naṭṭhapattassa, bhinnapattassa, attano ñātakappavārite, aññassa ca ñātakappavārite, tassevatthāya viññāpentassa, attano dhanena gaṇhato, ummattakādīnañca anāpatti. Adhiṭṭhānupagapattassa ūnapañcabandhanatā, attuddesikatā, akataviññatti , tāya ca paṭilābhoti imānettha cattāri aṅgāni. Samuṭṭhānādīni dhovāpanasikkhāpade vuttanayānevāti.

关于六沙迦城众多托盘，持托盘者有诸多规定，通称「普通规定」，不允许换盘，包含无缝环绕绑缚，无绑缚，一绑缚，两绑缚，三绑缚，四绑缚，非绑缚孔隙，一双孔四绑缚等多种形式。因此一托盘亦有十种不同托盘。因托盘持有的规定，托盘违犯失盗罪则计为一百。若托盘不在处分持场合，若托盘为破损托盘，或在自家亲族的限定场合，或他人亲族限定场所，若按情形处置，且托盘取自自己的财物，则无过失犯。受持托盘时，如少于五绑缚的少绑缚托盘、有某种自用指示性质、无识别性质，导致得失，则该托盘含有四个构成要件，即起因、清洗、涂饰、训练之意。

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 少于五处补缀学处解释完毕。

3. Bhesajjasikkhāpadavaṇṇanā三、药物学处解释

Tatiye paṭisāyanīyānīti paṭisāyitabbāni, paribhuñjitabbānīti attho. Etena sayaṃ uggahetvā nikkhittānaṃ sattāhātikkamepi anāpattiṃ dasseti, tāni hi paṭisāyituṃ na vaṭṭanti. Bhesajjānīti bhesajjakiccaṃ karontu vā, mā vā, evaṃ laddhavohārāni. Sappi nāma gavādīnaṃ sappi, yesaṃ maṃsaṃ kappati, tesaṃ sappi. Tathā navanītaṃ. Telaṃ nāma tilasāsapamadhūkaeraṇḍakavasādīhi nibbattitaṃ. Madhu nāma makkhikāmadhumeva. Phāṇitaṃ nāma ucchurasaṃ upādāya pana apakkā vā avatthukapakkā vā sabbāpi ucchuvikati ‘‘phāṇita’’nti veditabbaṃ. Tāni paṭiggahetvāti tāni bhesajjāni paṭiggahetvā, na tesaṃ vatthūni. Etena ṭhapetvā vasātelaṃ yānettha yāvakālikavatthukāni, tesaṃ vatthūni paṭiggahetvā katāni sappiādīni sattāhaṃ atikkāmayatopi anāpattiṃ dasseti. Vasātelaṃ pana kāle paṭiggahitaṃ kāle nipakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjituṃ anuññātaṃ, tasmā ṭhapetvā manussavasaṃ aññaṃ yaṃkañci vasaṃ purebhattaṃ paṭiggahetvā sāmaṃ pacitvā nibbattitatelampi sattāhaṃ nirāmisaparibhogena vaṭṭati. Anupasampannena pacitvā dinnaṃ pana tadahupurebhattaṃ sāmisampi vaṭṭati, aññesaṃ yāvakālikavatthūnaṃ vatthuṃ pacituṃ na vaṭṭatiyeva. Nibbattitasappi vā navanītaṃ vā pacituṃ vaṭṭati, taṃ pana tadahupurebhattampi sāmisaṃ paribhuñjituṃ na vaṭṭati. Purebhattaṃ paṭiggahitakhīrādito anupasampannena pacitvā katasappiādīni pana tadahupurebhattaṃ sāmisānipi vaṭṭanti, pacchābhattato paṭṭhāya anajjhoharaṇīyāni, sattāhātikkamepi anāpatti. Sannidhikārakaṃ paribhuñjitabbānīti sannidhiṃ katvā nidahitvā purebhattaṃ paṭiggahitāni tadahupurebhattaṃ sāmisaparibhogenāpi vaṭṭanti, pacchābhattato paṭṭhāya pana tāni ca, pacchābhattaṃ paṭiggahitāni ca sattāhaṃ nirāmisaparibhogena paribhuñjitabbānīti attho. ‘‘Paribhuñjitabbānī’’ti ca vacanato antosattāhe abbhañjanādīnaṃ atthāya adhiṭṭhahitvā ṭhapitesu anāpatti, yāvajīvikāni sāsapamadhūkaeraṇḍakaaṭṭhīni telakaraṇatthaṃ paṭiggahetvā tadaheva katatelaṃ sattāhakālikaṃ, dutiyadivase kataṃ chāhaṃ vaṭṭati, tatiyadivase kataṃ pañcāhaṃ, catutthapañcamachaṭṭhasattamadivase kataṃ tadaheva vaṭṭati. Sace yāva aruṇassa uggamanā tiṭṭhati, nissaggiyaṃ hoti, aṭṭhamadivase kataṃ anajjhoharaṇīyaṃ, anissaggiyattā pana bāhiraparibhogena vaṭṭati. Sacepi na karoti, telatthāya paṭiggahitasāsapādīnaṃ pana pāḷiyaṃ anāgatasappiādīnañca sattāhātikkame dukkaṭaṃ āpajjati. Sītudakena katamadhūkapupphaphāṇitaṃ pana phāṇitagatikameva, ambaphāṇitādīni yāvakālikāni. Yaṃ panettha sattāhakālikaṃ, taṃ nissaṭṭhaṃ paṭilabhitvāpi aruādīni vā makkhetuṃ, ajjhoharituṃ vā na vaṭṭati. Padīpe kāḷavaṇṇe vā upanetabbaṃ, aññassa bhikkhuno kāyikaparibhogaṃ vaṭṭati. Yaṃ pana nirapekkho pariccajitvā puna labhati, taṃ ajjhoharitumpi vaṭṭati. Visuṃ ṭhapitasappiādīsu, ekabhājane vā amissitesu vatthugaṇanāya āpattiyo.

所谓第三类应舍弃托盘者，意指那些应当舍弃及使用的托盘。由此若自己收受并存放时间超过七周，则不发生不善果。所谓药材，是指用于医治之药物，应采购或不采购，但依此规定所获得的使用材料为准。所谓「脂」为牛产脂，肉制品中所用的脂。所谓「油」是由芝麻、梓树、蜂蜜等提制而成。所谓「蜜」是从蜜蜂中采得的甘露。所谓「腐汁」，意指从泔水或散落物中所制，称为「腐汁」。药材需经收受后存放，非药材材料。若将药材放置后添入油脂，直至时间合适，且所添加材料为适当器皿存放者，即使超过七周，亦不致构成不善果。借助油脂时宜于入人居处妥为使用。此外，人作的任何其他食物若与这些药材及油脂混合食用，则超过七周亦不致生恶报。若未精进使用熟食食物，饲喂他人食用，亦符合此义，不可为他人制作超过七周的熟食。若熟食以油脂或牛产脂制成，则及其与其他食物混合均不可为他人使用。若以未熟食物与上述脂类混合而制熟食，且为非修行比库或非持戒者所食用，亦不被允许；这若一旦发现则需退还，若超过七周则为不洁事件。所谓应放置使用之「栖息场所」指的是应将其存放并妥善使用的场所。诸如烧制各种药材的油脂及有关措施，均不得违犯规定。若超过七周还保留，则因使用而不得不容为外用。若不遵守，因油脂所受制药类聚集发生无法忍受之不善果。蜂蜜树脂制成的腐汁等亦同，所余多时，乃使腐败，发臭，不可食用。须将其置于竹筒或乌黑色容器内，并应由其他比库使用，若无视此义而违犯，即构成不善果。

Sāvatthiyaṃ sambahule bhikkhū ārabbha sattāhaṃ atikkamanavatthusmiṃ paññattaṃ, sesaṃ cīvaravaggassa paṭhamasikkhāpade vuttanayeneva veditabbanti.

于舍卫城，众多比库于超过七周之规定容器持托之法下，仍应依首次戒律中衣服分种戒律加以适用。

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药物学处解释完毕。

4. Vassikasāṭikasikkhāpadavaṇṇanā四、雨季浴衣学处解释

Catutthe māso seso gimhānanti catunnaṃ gimhamāsānaṃ eko pacchimamāso seso. Pariyesitabbanti gimhānaṃ pacchimamāsassa paṭhamadivasato paṭṭhāya yāva kattikamāsassa pacchimadivaso, tāva ‘‘kālo vassikasāṭikāyā’’tiādinā satuppādakaraṇena, saṅghassa pavāritaṭṭhānato, attano ñātakappavāritaṭṭhānato pana ‘‘detha me vassikasāṭikacīvara’’ntiādikāya viññattiyāpi pariyesitabbaṃ. Aññātakaappavāritaṭṭhāne satuppādaṃ karontassa vattabhede dukkaṭaṃ, yathā vā tathā vā ‘‘detha me’’tiādivacanena viññāpentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Katvā nivāsetabbanti gimhānaṃ pacchimaddhamāsassa paṭhamadivasato paṭṭhāya yāva kattikamāsassa pacchimadivaso, tāva sūcikammaniṭṭhānena sakimpi vaṇṇabhedamattarajanena kappabindukaraṇena ca katvā paridahitabbā. Ettāvatā gimhānaṃ pacchimo māso pariyesanakkhettaṃ , pacchimo addhamāso karaṇanivāsanakkhettampi, vassānassa catūsu māsesu sabbampi taṃ vaṭṭatīti ayamattho dassito hoti. Yo cāyaṃ gimhānaṃ pacchimo māso anuññāto, ettha katapariyesitampi vassikasāṭikaṃ adhiṭṭhātuṃ na vaṭṭati. Sace tasmiṃ māse atikkante vassaṃ ukkaḍḍhiyati, puna māsaparihāraṃ labhati, dhovitvā pana nikkhipitvā vassūpanāyikadivase adhiṭṭhātabbā. Sace satisammosena vā appahonakabhāvena vā akatā hoti. Te ca dve māse vassānassa catumāsanti cha māse parihāraṃ labhati. Sace pana kattikamāse kathinaṃ atthariyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti. Tato parampi satiyā paccāsāya taṃ mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati, ito paraṃ ekāhampi na labhati.

第四月尾指四个月中最后一月。所谓四个月中最后一月，是指西方月尾。以西方月尾首日为准起算，至卡提卡月末尾该期间，因是雨季雨衣生起之因缘，且因僧团禁止守戒规定，及自家亲族所禁之处，故必须寻求“赐予雨季法衣”的知情者。若于非亲族限定之处生起赐予法衣行为，依据法令差别为恶事，如以「赐予我」等言表示请求，即须为不净犯。应于西方月尾首日往后计至卡提卡月尾，该期间应以纺织笔记细微色差与丝结珠饰区分制作衣物，履行制作并放置。若只到西方月尾之地点为止，或仅为西方月中旬居所制作地区时，雨季四个月这里的全部行为即成完备。若对该月尾不知情，则不能求取雨季衣。若当月超过，应重新计算多年雨季服经，在净衣及持法日当日穿着。若因正念愤怒或疏慢而未完成，则必须补偿二月，雨季四个月中即为六个月。若卡提卡月难制，则他四月补足，合计十个月。之后于持戒期结束时，剪裁并重制雨季布衣，得一月补偿期，之后再无补偿。

Orena ce māsoseso gimhānanti gimhānaṃ pacchimamāsassa orimabhāge yāva hemantassa paṭhamadivaso, tāvāti attho. Pariyeseyyāti etesu sattasu piṭṭhisamayamāsesu aññātakaappavāritaṭṭhānato satuppādakaraṇena pariyesantassa nissaggiyaṃ pācittiyaṃ, viññāpentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ, ñātakappavārite viññāpentassa tena sikkhāpadena anāpatti, satuppādaṃ karontassa iminā sikkhāpadena āpatti. Orenaddhamāso seso gimhānanti gimhānassa pacchimaddhamāsato orimabhāge ekasmiṃ addhamāse. Katvā nivāseyyāti etthantare dhammena uppannampi katvā nivāsentassa nissaggiyaṃ hoti.

所谓冬至月尾，是指冬至月末，冬季三个月中最后一月的冬至日前第一日。开始时于三个月内，因非亲族限定处生出赐予法衣现象时，当事人须为不净失盗宜罚罪，若有人以非亲族词句表达欲求，即为不净犯。若亲族限定处允许，且已知情者，则为无罪。不净托盘者因所触之禁戒而受罚。所谓冬至月中尾段，是指冬季三个月中间最后月的冬至日前第一日。若已开始并因正当理由制作托衣者无赦失盗。

Sāvatthiyaṃ chabbaggiye bhikkhū ārabbha vassikasāṭikapariyesanavatthusmiṃ paññattaṃ, asādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ūnakamāsaddhamāsesu atirekasaññino vematikassa vā dukkaṭaṃ, tathā satiyā vassikasāṭikāya naggassa kāyaṃ ovassāpayato. Pokkharaṇiyādīsu pana nhāyantassa vā acchinnacīvarassa vā naṭṭhacīvarassa vā ‘‘anivatthaṃ corā harantī’’ti evaṃ āpadāsu vā nivāsayato ummattakādīnañca anāpatti. Ettha ca vassikasāṭikāya attuddesikatā, asamaye pariyesanatā, tāya ca paṭilābhoti imāni tāva pariyesanāpattiyā tīṇi aṅgāni . Sacīvaratā, āpadābhāvo, vassikasāṭikāya sakabhāvo, asamaye nivāsananti imāni nivāsanāpattiyā cattāri aṅgāni. Samuṭṭhānādīni dhovāpanasikkhāpade vuttanayānevāti.

在舍卫城的六大弟子中，比库们开始于雨季安居之衣的持有事项上，定有规定，即普通的规定、不可更换的规定、三重过犯。在少于一个月或半个月的时期内，若有过度误解或恶意者以及在雨季安居藏衣片身体时的过失，则视为不善。此外，若在普伽罗尼等处沐浴时，持连衣未断、穿断衣或裸露衣服，即被视为“无庄重，盗窃他人”，此类灾难时刻可容忍。这里所说雨季安居衣的目的是限定期限，不得违时违规。由此因违反导致这三种（过失）成员：持衣不正、灾患缺失、雨季安居不共的状况。总起而言，此类行为皆违背沐浴饮水等修习戒律经文之意。

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā. · 雨季浴衣学处解释完毕。

5. Cīvaraacchindanasikkhāpadavaṇṇanā五、夺衣学处解释

Pañcame sāmaṃ cīvaraṃ datvāti veyyāvaccādīni paccāsisamāno sayameva datvā. Acchindeyyāti veyyāvaccādīni akarontaṃ disvā sakasaññāya acchindantassa vatthugaṇanāya āpattiyo. Acchindāpeyyātiettha pana ‘‘acchindā’’ti āṇattiyā dukkaṭaṃ, acchindesu yattakāni āṇattāni, tesaṃ gaṇanāya āpattiyo.

第五条规定给予同类衣物，即在近邻比库间借与。不得拆除，即不允许拆开的规定，是因看到有人拆除时造成织物数量计算错误而设立的过失。此处所谓“不得拆除”是指用法的限制及不善，若有拆除行为及相关工具，即构成过失。

Sāvatthiyaṃ upanandaṃ ārabbha cīvaraacchindanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, sāṇattikaṃ, tikapācittiyaṃ. Anupasampanne upasampannasaññino, vematikassa, anupasampannasaññino vā, upasampannassāpi vikappanupagapacchimacīvaraṃ ṭhapetvā aññaṃ parikkhāraṃ, anupasampannassa ca yaṃkiñci acchindato vā dukkaṭaṃ. Tena tuṭṭhena vā kupitena vā dinnaṃ pana tassa vissāsaṃ vā gaṇhantassa ummattakādīnañca anāpatti. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ vā acchindāpanaṃ vāti imānettha pañca aṅgāni. Samuṭṭhānādīni adinnādānasadisāni aññatra vedanāya. Vedanā pana idha dukkhavedanāyevāti.

在舍卫城，从近邻比库开始，因衣物拆除问题定有规定，包括一般规定、紧要规定、三重过犯。未达到授比时视为未授弟子，视为误解或未授弟子。授比弟子若安置错位前背衣及其他衣物，未授弟子若任何拆除即为不善。因犯戒者若因满足或愤怒而给予他人及持误解者，则不犯斥戒。错误穿置偏置衣、同类给予、彼此认知、已授身份、以怒致拆除或不拆者，这五种皆属过失。根据教诫，此为财物盗窃类型，与痛苦关系密切，即此处所谓痛苦感受。

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā. · 夺衣学处的注释终了。

6. Suttaviññattisikkhāpadavaṇṇanā六、求线学处的注释

Chaṭṭhe suttanti chabbidhaṃ khomasuttādiṃ vā tesaṃ anulomaṃ vā. Viññāpetvāti cīvaratthāya yācitvā. Vāyāpeyyāti ‘‘cīvaraṃ me, āvuso, vāyathā’’ti akappiyāya viññattiyā vāyāpeyya. Nissaggiyanti evaṃ vāyāpentassa yo tantavāyo cīvaravāyanatthaṃ turivemasajjanādike payoge karoti, tassa sabbappayogesu dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti.

第六条，俗称史特经或六种法衣等其一及相应续篇。有「请示」之意，即为衣物之用乞求他人。若为非合法物即谓偷窃之衣物，则为非法使用者所有。此时所称非法使用者，指使用盗用衣物或用不法手段的，均得过失；如经诉持之则为斥戒。

Rājagahe chabbaggiye bhikkhū ārabbha cīvaravāyāpanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, viññāpitasuttaṃ viññāpitatantavāyena vāyāpentassa dīghato vidatthimatte tiriyañca hatthamatte vīte nissaggiyaṃ pācittiyaṃ. Iti yāva cīvaraṃ vaḍḍhati, tāva iminā pamāṇena āpattiyo vaḍḍhanti. Teneva pana aviññattiyā laddhasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ , evaṃ idha dukkaṭaṃ. Teneva viññattañca aviññattañca vāyāpentassa sace vuttappamāṇena kedārabaddhaṃ viya cīvaraṃ hoti, akappiyasuttamaye paricchede pācittiyaṃ, itarasmiṃ tatheva dukkaṭaṃ. Tato ce ūnatarā paricchedā, sabbaparicchedesu dukkaṭāneva. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, pubbe vuttappamāṇagaṇanāya dukkaṭāni. Eteneva upāyena kappiyatantavāyena akappiyasutte, kappiyākappiyehi tantavāyehi suttepi kappiye akappiye kappiyākappiye ca āpattibhedo veditabbo. Tikapācittiyaṃ, avāyāpite vāyāpitasaññino vematikassa vā dukkaṭaṃ. Cīvarasibbanaāyogakāyabandhanaaṃsabaddhakapattatthavikaparissāvanānaṃ atthāya suttaṃ viññāpentassa, ñātakappavāritehi kappiyasuttaṃ vāyāpentassa, aññassatthāya, attano dhanena, ummattakādīnañca anāpatti, cīvaratthāya viññāpitasuttaṃ, attuddesikatā, akappiyatantavāyena akappiyaviññattiyā vāyāpananti imānettha tīṇi aṅgāni. Samuṭṭhānādīni dhovāpanasikkhāpade vuttanayānevāti.

在王舍城的六大弟子中，开始持戒衣物非法使用问题，包含一般规定、不可变易规定，及通报过失。若使用非法获得之盗窃衣物者，依其长短宽短而定为斥戒。衣物越大，过失亦越严重。若未知是非法得之衣物而使用，则亦属不善。使用后制造衣物，属于非法使用，若有前述过失，则斥戒。同样在不同场合，不论已知或未知非法使用衣物，均须分别辨识。三重过失、无故使用、认知错误及持错误理解为不善。因衣物铺床、绑身衣带、护席、存放凡俗等用途，若为非法拥有、亲戚赠与、或自己财富，及误解持有者无过失。衣物目的明确，非法使用之衣物，认知为非法使用者称为此处三项。总起如同沐浴饮水等戒律所讲之意。

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 求线学处的注释终了。

7. Mahāpesakārasikkhāpadavaṇṇanā七、大织工学处的注释

Sattame tatra ce so bhikkhūti yatra gāme vā nigame vā tantavāyā, tatra. Pubbe appavāritoti cīvarasāmikehi appavārito hutvā . Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya. Idāni yenākārena vikappaṃ āpanno hoti, taṃ dassetuṃ idaṃ kho, āvusotiādi vuttaṃ. Tattha āyatanti dīghaṃ. Vitthatanti puthulaṃ. Appitanti ghanaṃ. Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ. Suppavāyitanti suṭṭhu pavāyitaṃ, sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ. Suvilekhitanti lekhaniyā suṭṭhu vilekhitaṃ. Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suṭṭhu niddhotanti attho. Piṇḍapātamattampīti ettha ca na bhikkhuno piṇḍapātadānamattena taṃ nissaggiyaṃ hoti, sace pana te tassa vacanena cīvarasāmikānaṃ hatthato suttaṃ gahetvā īsakampi āyataṃ vā vitthataṃ vā appitaṃ vā karonti, atha tesaṃ payoge bhikkhuno dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti.

第七条，若比库于乡村或市镇非法使用，他处，本经有相应规定。先前以非赋予方式非法非法使用者，即为过失，若情节更严重则为加重戒律。今后若因何事非法使用者，应以此规例示之，是故比库云云。其处称“长”，即长短；称“广”，即广泛；称“实”，即密实；称“安”，即正当，均平等适用。称“良好流通”，即合规范流通，均平等铺布展开。称“清楚书写”，即书写整齐。称“划定得当”，即划分明确。称“正确熄灭”，即契约内容明了。此处布施粮食，仅以布施粮食为限者，则不可视为非法拥有。若这些布施者依其言语，以手书写并授权收取者，且书文间有扩展或划定则视为使用者有过失，非法持有者因而受戒。

Sāvatthiyaṃ upanandaṃ ārabbha cīvare vikappaṃ āpajjanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, tikapācittiyaṃ, ñātake aññātakasaññino vematikassa vā dukkaṭaṃ. Ñātakappavāritānaṃ tantavāyehi, aññassa vā atthāya, attano vā dhanena, mahagghaṃ vāyāpetukāmaṃ appagghaṃ vāyāpentassa, ummattakādīnañca anāpatti. Aññātakaappavāritānaṃ tantavāye upasaṅkamitvā vikappamāpajjanatā, cīvarassa attuddesikatā, tassa vacanena suttavaḍḍhanaṃ, cīvarappaṭilābhoti imānettha cattāri aṅgāni. Samuṭṭhānādīni dhovāpanasikkhāpade vuttanayānevāti.

在沙瓦提，关于伍波难德起始破损袈裟的规定，有一项限定，即普通的规定，不带金钱义务的轻微犯戒罪——是三分戒，一般针对亲属所知的过失或亲属间的误解，或是不当的行为。被亲属阻止的，若用细枝或别的东西，为了他人利益或用自己财物，无论是刻意浪费还是无意浪费，并且没有发疯等情况，都不构成犯戒。对于被非亲属阻止者，靠近并造成袈裟破损，袈裟的用途违背本意，根据戒律规定，应由言词加以责备，由此获得袈裟。这其中有四个组成部分。从起因到其他的如洗涤皂化等训练戒律皆如所说。

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā. · 大织工学处的注释终了。

8. Accekacīvarasikkhāpadavaṇṇanā八、急施衣学处的注释

Aṭṭhame dasāhānāgatanti dasa ahāni dasāhaṃ, tena dasāhena anāgatā dasāhānāgatā, dasāhena asampattāti attho, taṃ dasāhānāgataṃ, accantasaṃyogavasena bhummatthe upayogavacanaṃ. Kattikatemāsikapuṇṇamanti paṭhamakattikapuṇṇamaṃ, idhāpi paṭhamapadassa anupayogatā purimanayeneva bhummatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – yato paṭṭhāya paṭhamappavāraṇā ‘‘dasāhānāgatā’’ti vuccati, sacepi tāni divasāni accantameva bhikkhuno accekacīvaraṃ uppajjeyya, ‘‘accekaṃ ida’’nti jānamānena bhikkhunā sabbampi paṭiggahetabbanti. Tena pavāraṇāmāsassa juṇhapakkhapañcamito paṭṭhāya uppannassa cīvarassa nidhānakālo dassito hoti. Kāmañcesa ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’ntiimināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitaṃ. Accekacīvaranti gamikagilānagabbhiniabhinavuppannasaddhānaṃ puggalānaṃ aññatarena ‘‘vassāvāsikaṃ dassāmī’’ti evaṃ ārocetvā dinnaṃ. Sace taṃ pure pavāraṇāya vibhajitaṃ, yena gahitaṃ, tena vassacchedo na kātabbo, karoti ce, taṃ cīvaraṃ saṅghikaṃ hoti. Yāva cīvarakālasamayanti anatthate kathine yāva vassānassa pacchimo māso, atthate kathine yāva pañca māsā, tāva nikkhipitabbaṃ.

所谓第八条“十日后的含义”，即十天称为十日，因十日后尚未到十天的意思，这称为十日后的用语，作为地基用途的专用词。又如“卡提卡月圆”是每年头次卡提卡月圆之日，这里亦同样，是头次用词，前面的用法不适用，也是作为地基用途的专用词。据此有说法：以此开头的“十日后”一词，如果在这段时间内比库获得破损袈裟称为“破损的袈裟”，须知若比库因他人原因获得破损袈裟，凡须接纳。由此十日后的斋戒日夏季中旬，第十五日获得的袈裟也被确定为义务时期。若有欲望即使用达到十日的袈裟，为超额袈裟而守戒已成立。所谓破损袈裟，是指农耕或流浪者中新获得袈裟、信心坚定之比库，有人称为“雨季修行袈裟”，就是这样叫的。若先前因托锡而有分赐，则不得因雨季中断拒绝；若这样做，该袈裟属于僧团。直到袈裟义务期结束，按卡提卡到雨季最后一个月的期限，需置放保存。

Sāvatthiyaṃ sambahule bhikkhū ārabbha accekacīvarassa cīvarakālasamayaṃ atikkamanavatthusmiṃ paññattaṃ, sesamettha cīvaravaggassa paṭhamasikkhāpade vuttanayeneva veditabbanti.

在沙瓦提，大多数比库获得破损袈裟后的袈裟义务时间超出限定，其他方面应如袈裟分类首条戒训中说明进行认知。

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.

破损袈裟戒训说明已结束。

9. Sāsaṅkasikkhāpadavaṇṇanā9. 有疑学处释

Navame upavassaṃ kho panāti ettha upavassanti upavassa, upavasitvāti vuttaṃ hoti, upasampajjantiādīsu (vibha. 570) viya hettha anunāsiko daṭṭhabbo, vassaṃ upagantvā vasitvā cāti attho. Imassa ca padassa ‘‘tathārūpesu bhikkhu senāsanesu viharanto’’tiiminā sambandho, idaṃ vuttaṃ hoti – vassaṃ upagantvā vasitvā ca tato paraṃ pacchimakattikapuṇṇamapariyosānakālaṃ yāni kho pana tāni āraññakāni…pe… antaraghare nikkhipeyyāti. Tattha āraññakānīti sabbapacchimāni āropitena ācariyadhanunā gāmassa indakhīlato paṭṭhāya pañcadhanusatappamāṇe padese katasenāsanāni. Sace pana aparikkhitto gāmo hoti, parikkhepārahaṭṭhānato paṭṭhāya minetabbaṃ. Sace vihārassa parikkhepo vā aparikkhittassa yaṃ gāmato sabbapaṭhamaṃ senāsanaṃ vā cetiyaṃ vā bodhi vā dhuvasannipātaṭṭhānaṃ vā yāva , taṃ tāva pakatimaggena minetabbaṃ, aññaṃ maggaṃ kātuṃ, amaggena vā minetuṃ na vaṭṭati. Sāsaṅkasammatānīti corādīnaṃ niviṭṭhokāsādidassanena ‘‘sāsaṅkānī’’ti sammatāni, evaṃ saññātānīti attho. Saha paṭibhayena sappaṭibhayāni, corehi manussānaṃ hataviluttākoṭitabhāvadassanato sannihitabalavabhayānīti attho.

所谓第九条在斋戒日，即所谓斋戒，斋戒即止宿。据经文说，在禅定和入学等次第中这里应观察，意指前往并停留于雨季斋戒。此语所指修行情况为“具足条件的比库，居于斋戒宿所”，此说法是指雨季前往且逗留，从而直到后来卡提卡月圆斋戒结束之日。这时乃是深秋时期，正是林中修行处的季节……林中修行处意指所有西边由老师统一管理、设有五弓长之障碍的村庄里用于宿住的寺院。若遇无人监督之村，应以监督地点设立庵宇。若舍宅或舎所没有监督，或无此村庄作为该宿舍、圣地、佛塔或长期供养地，应按规定依照熟悉路线进行管理，不得违背规定。所谓“证与止隙”意指盗贼等的封闭入口与出口，因此称为“证”。以此确定与修正行为，释义为合宜与不合宜。伴随恐惧又有多种恐惧，盗贼等显示出如百万人杀戮般的强大恐怖，故意图恐怖势力。

Antaraghare nikkhipeyyāti āraññakassa senāsanassa samantā sabbadisābhāgesu attanā abhirucite gocaragāme nikkhipeyya. Tañca kho satiyā aṅgasampattiyā, tatrāyaṃ aṅgasampatti – purimikāya upagantvā mahāpavāraṇāya pavārito hoti, idamekaṃ aṅgaṃ. Kattikamāsoyeva hoti, idaṃ dutiyaṃ aṅgaṃ. Pañcadhanusatikapacchimappamāṇayuttaṃ senāsanaṃ hoti, idaṃ tatiyaṃ aṅgaṃ. Ūnappamāṇe vā gāvutato atirekappamāṇe vā na labhati, yatra hi piṇḍāya caritvā bhuttavelāyameva puna vihāraṃ sakkā āgantuṃ, tadeva idhādhippetaṃ. Sāsaṅkasappaṭibhayameva hoti, idaṃ catutthaṃ aṅgaṃ hotīti. Kocideva paccayoti kiñcideva kāraṇaṃ. Tena cīvarenāti tena antaraghare nikkhittacīvarena. Vippavāsāyāti viyogavāsāya. Tato ce uttari vippavaseyyāti chārattato uttari tasmiṃ senāsane sattamaṃ aruṇaṃ uṭṭhāpeyyāti attho, tathā asakkontena pana gāmasīmaṃ okkamitvā sabhāyaṃ vā yattha katthaci vā vasitvā cīvarappavattiṃ ñatvā pakkamituṃ vaṭṭati. Aññatra bhikkhusammutiyāti yaṃ saṅgho gilānassa bhikkhuno cīvarena vippavāsasammutiṃ deti, taṃ ṭhapetvā aladdhasammutikassa atirekachārattaṃ vippavasato nissaggiyaṃ hoti.

所谓投入舍宅，意指在林中修行处的宿舍四周吸引自己喜好的田野、饮水之地和村庄边缘而安置。这里因具足觉知而达成条件，届时来到此地，经过大斋戒时获得受戒纪念，谓之一种条件。卡提卡月时，是第二项条件。设有五弓长约束西侧界限的宿舍，是第三项条件。若卧房面积不足，或超过牧区范围则不得得到。因行乞与进食时间均受限制，只能返回舍宅，这为特别指定事项。盗贼以及多种恐惧正是第四项条件。某种原因或事情，戒条因此生效。这里的袈裟乃是指投入舍宅的袈裟。所谓避开舍宅意指远离舍宅。若此后发生游离离舍行为，则须在该宿舍举起第七项拂晓法器，意即法器提醒。因无力者只能弃舍远离村界及所依乡社，保持一定的袈裟使用限度。若非经比库同意而由有病者使用破损袈裟，该行为即为非僧团行为，故不可继续。

Sāvatthiyaṃ sambahule bhikkhū ārabbha cīvaravippavāsavatthusmiṃ paññattaṃ, sesamettha cīvaravaggassa dutiyasikkhāpade vuttanayeneva veditabbanti.

在舍卫城，比库们中常见的，开始时限定于衣服的断舍离净行为。这断舍离行为的具体规定，应当按照此处衣物篇第二戒的教导来理解。

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā. · 有疑学处释已毕。

10. Pariṇatasikkhāpadavaṇṇanā10. 已转变学处释

Dasame saṅghikanti saṅghassa santakaṃ. So hi saṅghassa pariṇatattā hatthe anāruḷhopi ekena pariyāyena saṅghasantako hoti. Lābhanti labhitabbaṃ cīvarādivatthuṃ. Pariṇatanti ‘‘dassāma karissāmā’’ti vacībhedena vā hatthamuddāya vā saṅghassa ninnaṃ hutvā ṭhitaṃ. Attano pariṇāmeyyāti ‘‘idaṃ mayhaṃ dethā’’tiādīni vadanto attaninnaṃ kareyya. Sace pana saṅghassa dinnaṃ hoti, taṃ gahetuṃ na vaṭṭati, saṅghasseva dātabbaṃ. Pariṇataṃ pana sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi attano pariṇāmentassa payoge dukkaṭaṃ, paṭilābhena nissaggiyaṃ hoti.

第十条所谓僧团接纳，指的是僧团的财产管理。确实，僧团的成熟，是指即使未经自己许可，也以一个整体的名义成为僧团的接纳者。接纳后的衣物等物品，应当被视为应当取得的财产。所谓成熟，是指“我们看见并将完成”的言语表示，或以举手的动作示意，表示已放置于僧团并立于此。因此应当由自身执行接纳，口称“此物属于我”等等。若物品已属于僧团，则不能私自取用，该物应当归僧团所有。若所接纳的是同修或在家人所赠，且最后母亲也同意的财物，因接纳者对自身财产有所变化使用，便生不善，或因夺失而造成必须弃掉的缘故。

Sāvatthiyaṃ chabbaggiye bhikkhū ārabbha pariṇāmanavatthusmiṃ paññattaṃ, sādhāraṇapaññatti, anāṇattikaṃ, pariṇate vematikassa, apariṇate pariṇatasaññino ceva vematikassa ca, saṅghacetiyapuggalesu yassa kassaci pariṇataṃ aññasaṅghādīnaṃ pariṇāmentassa ca dukkaṭaṃ. Apariṇatasaññino, ‘‘kattha demā’’ti pucchite ‘‘yattha tumhākaṃ cittaṃ pasīdati, tattha detha, tumhākaṃ deyyadhammo paribhogaṃ vā labheyyā’’tiādīni vadantassa, ummattakādīnañca anāpatti. Saṅghe pariṇatabhāvo, taṃ ñatvā attano pariṇāmanaṃ, paṭilābhoti imānettha tīṇi aṅgāni. Samuṭṭhānādīni adinnādānasadisānīti.

在舍卫城的六比库行会内，开始限定于“成熟物”的断舍离，这是众所周知的常见规定，包括无债务的成熟物，对于成熟者不满的，以及未成熟者认定为成熟的，都包括在内。对于僧团舍利塔等人物，只要成者属于任何一个僧团，其与他僧团接纳的变化均生烦恼。如果未成熟者被问及“该物赠予谁？”若被答曰“赠于安住你的心的处所，也就是应当接受并使用的对象”，即使是癫狂等情况亦不构成过失。认知僧团为财产的状态，并知晓自身的接纳变更及因此产生的阻碍，有以上三方面，即起因、具不取戒如法、等同于盗取法。

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā. · 已转变学处释已毕。

Pattavaggo tatiyo. · 钵品第三。

Iti kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya · 如是于《除疑》之巴帝摩卡释中

Nissaggiyapācittiyavaṇṇanā niṭṭhitā. · 尼萨耆亚巴吉帝亚的解释已完毕。