23. Nissayavinicchayakathā · 23. 依止抉择论
23. Nissayavinicchayakathā二十三、依止判定论
§151
151.Nissayoti ettha pana ayaṃ nissayo nāma kena dātabbo, kena na dātabbo, kassa dātabbo, kassa na dātabbo, kathaṃ gahito hoti, kathaṃ paṭippassambhati, nissāya kena vasitabbaṃ, kena ca na vasitabbanti? Tattha kena dātabbo, kena na dātabboti ettha tāva ‘‘anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetuṃ, nissayaṃ dātu’’nti (mahāva. 76, 82) ca vacanato yo byatto hoti paṭibalo upasampadāya dasavasso vā atirekadasavasso vā, tena dātabbo, itarena na dātabbo. Sace deti, dukkaṭaṃ āpajjati.
关于「依止」这处，此依止是何种依止？应该由谁给予？不应由谁给予？给予于谁？不应给予于谁？如何被接受？如何被止息？凭藉何物应当依止？又凭藉何物不应依止？对此，有言云：「我允诺，诸比库，外出比库，可于十年或超过十年的时间内得上座戒，此依止应予。」（大毗婆沙76、82经文）此所谓「外出者」为获上座戒十年至十余年之比库，应予以此依止；若他人给予，则不得。若给予，将生恶业。
Ettha (pāci. aṭṭha. 145-147) ca ‘‘byatto’’ti iminā parisupaṭṭhāpakabahussuto veditabbo. Parisupaṭṭhāpakena hi sabbantimena paricchedena parisaṃ abhivinaye vinetuṃ dve vibhaṅgā paguṇā vācuggatā kātabbā, asakkontena tīhi janehi saddhiṃ parivattanakkhamā kātabbā, kammākammañca khandhakavattañca uggahetabbaṃ, parisāya pana abhidhamme vinayanatthaṃ sace majjhimabhāṇako hoti, mūlapaṇṇāsako uggahetabbo, dīghabhāṇakena mahāvaggo, saṃyuttabhāṇakena heṭṭhimā vā tayo vaggā mahāvaggo vā, aṅguttarabhāṇakena heṭṭhā vā upari vā upaḍḍhanikāyo uggahetabbo, asakkontena tikanipātato paṭṭhāya uggahetumpi vaṭṭati. Mahāpaccariyaṃ pana ‘‘ekaṃ gaṇhantena catukkanipātaṃ vā pañcakanipātaṃ vā uggahetuṃ vaṭṭatī’’ti vuttaṃ. Jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetabbaṃ, tato oraṃ na vaṭṭati. ‘‘Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttaṃ. Tato tato samuccayaṃ katvā mūlapaṇṇāsakamattaṃ vaṭṭati, ‘‘na vaṭṭatī’’ti kurundaṭṭhakathāyaṃ paṭikkhittaṃ, itarāsu vicāraṇāyeva natthi. Abhidhamme kiñci gahetabbanti na vuttaṃ. Yassa pana sāṭṭhakathampi vinayapiṭakaṃ abhidhammapiṭakañca paguṇaṃ, suttante ca vuttappakāro gantho natthi, parisaṃ upaṭṭhāpetuṃ na labhati. Yena pana suttantato ca vinayato ca vuttappamāṇo gantho uggahito, ayaṃ parisupaṭṭhāko bahussutova hoti, disāpāmokkho yenakāmaṃgamo parisaṃ upaṭṭhāpetuṃ labhati, ayaṃ imasmiṃ atthe ‘‘byatto’’ti adhippeto.
此处（巴藏八章145至147）「外出者」一词，应凭此深谙佛经律藏之主持法会者而知。法会主持者须熟知所有章节，以便于总结会中比库训诂教化，制作两种判别文稿；对方无能者，则须与三人共同轮流主持；并须掌握戒律、律章制度。法会若为中部讲师，应掌握根本五十篇律文；若为长讲师，则需熟悉大部；若为相应讲师，则须熟悉小三部诸章；若为增上讲师，则须了解上中下三部诸叙述；无能者亦须逐一从第三部依次承接。大毗婆沙有言：“一主持可承接四部五部”，而娑多伽他论中有言“应以犀利注释承接娑多伽他”，其余无可考证。阿毗达摩中未有应当承接此事的明文。而若无律藏及阿毗达摩藏支持，且无经文背诵之本集成，则无法主持法会。能够以经律明文启示之者，谓其为多闻法会主持者，能随愿方便弘化僧团，此即此处「外出者」之所指。
Yo pana antevāsino vā saddhivihārikassa vā gilānassa sakkoti upaṭṭhānādīni kātuṃ, ayaṃ idha ‘‘paṭibalo’’ti adhippeto. Yaṃ pana vuttaṃ –
终居比库或信心修行者，若生病则能给予照护，此处称为「不胜任者」。
‘‘Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
经中说：『诸比库，应具五种法则，否则不应授上座戒，亦非应依止之人，沙玛内拉亦非应照护者。此五为：无过失之戒法具足、无过失之定具足、无过失之慧具足、无过失之解脱具足、无过失之解脱慧见具足。具此五法则的比库，不应得上座戒，不应有依止，沙玛内拉亦不可照护。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā. Attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā. Attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā. Attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā. Attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
又说：『同样，诸比库应具五种法则，否则不应授上座戒，亦非应依止之人，沙玛内拉亦非应照护者。五法则者：自证无过失戒具足，非因他他人未经过失之戒所成；自证无过失定具足，非因他人未经过失定所成；自证无过失慧具足，非因他人未得过失慧所成；自证无过失解脱具足，非因他人未证过失解脱所成；自证无过失解脱慧见具足，非因他人未证过失解脱慧见所成。具此五法则的比库，不应得上座戒，不应有依止，沙玛内拉亦不可照护。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ , na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
又说：『同样，诸比库应具五法而不具者，则不应得上座戒，不应有依止，沙玛内拉亦非应照护者。此五法为：不信、不羞、不忸怩、不善、不受制。具此五法者，不应得上座戒，不应有依止，沙玛内拉亦非应照护。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
『外道比库，具备五种恶行者，不应授具足戒，也不应授依止，也不得为沙玛内拉导师。此五恶行者者：品行败坏，失正行为，持邪见，不明事理，愚痴无慧。依此五种恶行具备者，比库不当授具足戒，不当授依止，不当为沙玛内拉师。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
『外道比库，具备五种恶行者，不应授具足戒，也不应授依止，也不得为沙玛内拉导师。他无力照顾垂死者、病者，不能守护、照料，也不欢喜、不系念、不慈心、不怜悯，无法用法除愁去恼，不知过失，不识罪过生起。依此五恶行者，比库不当授具足戒，不当授依止，不当为沙玛内拉师。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā ābhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
『外道比库，具备五种恶行者，不应授具足戒，也不应授依止，也不得为沙玛内拉导师。他无力量教导临命终时者、持戒者、不善行为之教戒，不能教导初学出家之戒律，不能以深奥正法纠正导师众，不能以律戒训诫，且无法以法断别错误见解。依此五恶行者，比库不当授具足戒，不当授依止，不当为沙玛内拉师。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo . Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
『外道比库，具备五种恶行者，不应授具足戒，也不应授依止，也不得为沙玛内拉导师。他无知过失，不知非过失，不知轻微过失，不知严重过失，且二者的巴提摩卡戒，一字不明，既未受纳，亦未正确理解未能善守，以此五恶行者，比库不当授具足戒，不当授依止，不当为沙玛内拉师。』
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnadasavasso hoti . Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo’’tiādi (mahāva. 84). Tampi –
『外道比库，具备五种恶行者，不应授具足戒，也不应授依止，也不得为沙玛内拉导师。他不知过失，不知非过失，不识微小及重大过失，且年寿不足十年。依此五恶行者，比库不当授具足戒，不当授依止，不当为沙玛内拉师。』
‘‘Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetuṃ, nissayaṃ dātu’’nti (mahāva. 76, 82) ca evaṃ saṅkhepato vuttasseva upajjhāyācariyalakkhaṇassa vitthāradassanatthaṃ vuttaṃ.
如是说：『我许可，诸比库以退学者之名，凭力量，十年或逾十年时间，授与具足戒及依止。』此乃对具备戒律师资资格者之简要授记，为详解上座部大梵藏所载之导师资具特征而说。
Tattha (mahāva. aṭṭha. 84) kiñci ayuttavasena paṭikkhittaṃ, kiñci āpattiaṅgavasena. Tathā hi ‘‘na asekkhena sīlakkhandhenā’’ti ca ‘‘attanā na asekkhenā’’ti ca ‘‘assaddho’’ti ca ādīsu tīsu pañcakesu ayuttavasena paṭikkhepo kato, na āpattiaṅgavasena. Yo hi asekkhehi sīlakkhandhādīhi asamannāgato pare ca tattha samādapetuṃ asakkonto assaddhiyādidosayuttova hutvā parisaṃ pariharati, tassa parisā sīlādīhi pariyāyatiyeva na vaḍḍhati, tasmā ‘‘tena na upasampādetabba’’ntiādi ayuttavasena vuttaṃ, na āpattiaṅgavasena. Na hi khīṇāsavasseva upajjhācariyabhāvo bhagavatā anuññāto, yadi tasseva anuññāto abhavissa, ‘‘sace upajjhāyassa anabhirati uppannā hotī’’tiādiṃ na vadeyya, yasmā pana khīṇāsavassa parisā sīlādīhi na parihāyati, tasmā ‘‘pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabba’’ntiādi vuttaṃ.
经中（大部阿毗达摩语疏第八十四节）言，有者依从如数列举之法被判为无数，有者依从过失之法判为无数。正如“非在无疵的戒聚中”与“非自行无疵”以及“无信”等三者属于五种中被视为无数，不是视为有过失之法。若有不具备无疵的戒聚等而他处亦不能安住，如信心等相违，遂于僧团中生怨恨毁损之，则该僧团仅就戒等为更替，并无增广，因而说“不可以其人受具足戒”等乃依从无数之法言，而非依从过失之法。未证尽漏时，得戒律师之许可，若无许可，便不会说“若师不悦则生问题”等语。且漏气未即失时，团体因戒等未被毁坏，故有言“应以五根具足之比库受具足戒”。
Adhisīlesīlavipannotiādīsu pārājikañca saṅghādisesañca āpanno adhisīle sīlavipanno nāma. Itare pañcāpattikkhandhe āpanno ajjhācāre ācāravipanno nāma. Sammādiṭṭhiṃ pahāya antaggāhikāya diṭṭhiyā samannāgato atidiṭṭhiyā diṭṭhivipanno nāma. Yattakaṃ sutaṃ parisaṃ pariharantassa icchitabbaṃ, tena virahitattā appassuto. Yaṃ tena jānitabbaṃ āpattādi, tassa ajānanato duppañño. Imasmiṃ pañcake purimāni tīṇi padāni ayuttavasena vuttāni, pacchimāni dve āpattiaṅgavasena.
所谓有误犯戒（犯戒即为戒戒损坏），如犯巴拉基与桑喀地谢萨者，谓为戒戒损坏。其余五过失聚中者，犯于戒律内称为日常起违犯戒。离正见而内行邪见之，谓为见违犯戒。依此已闻教团遭毁损者，应以所知悉者弃除，离欲清淨，即是无明浅近者。此五种中前三称为无数法，后两种称为过失法。
Āpattiṃ na jānātīti ‘‘idaṃ nāma mayā kata’’nti vutte ‘‘imaṃ nāma āpattiṃ ayaṃ āpanno’’ti na jānāti. Vuṭṭhānaṃ na jānātīti ‘‘vuṭṭhānagāminito vā desanāgāminito vā āpattito evaṃ nāma vuṭṭhānaṃ hotī’’ti na jānāti. Imasmiñhi pañcake purimāni dve padāni ayuttavasena vuttāni, pacchimāni tīṇi āpattiaṅgavasena.
所谓不知犯戒，即自己说“此乃我所犯”，而不知此为犯戒者。亦不识戒律中破坏规范，即不知“起违犯戒者、说法者之起违”为犯戒。在此五法中，前两称无数法，后三称过失法。
Ābhisamācārikāyasikkhāyāti khandhakavatte vinetuṃ na paṭibalo hotīti attho. Ādibrahmacariyakāyāti sekkhapaṇṇattiyaṃ vinetuṃ na paṭibaloti attho. Abhidhammeti nāmarūpaparicchede vinetuṃ na paṭibaloti attho. Abhivinayeti sakale vinayapiṭake vinetuṃ na paṭibaloti attho. Vinetuṃ na paṭibaloti ca sabbattha sikkhāpetuṃ na sakkotīti attho. Dhammato vivecetunti dhammena kāraṇena vissajjāpetuṃ. Imasmiṃ pañcake sabbapadesu āpatti.
称不具能力修习戒律生活者，即在律藏所论八大戒律书，谓其为不克制者。所谓梵行初学戒律，即戒律训练未纯熟者。所谓阿毗达摩者，谓四蕴名色等定义不通者。所谓戒律者，即律藏一切戒律若无能力恪守者。无力遵守即谓不能具足戒律。缘此五法中各处皆谓为犯戒。
‘‘Āpattiṃ na jānātī’’tiādipañcakasmiṃ vitthārenāti ubhatovibhaṅgena saddhiṃ. Na svāgatānīti na suṭṭhu āgatāni. Suvibhattānīti suṭṭhu vibhattāni padapaccābhaṭṭhasaṅkaradosaraatāni. Suppavattīnīti paguṇāni vācuggatāni suvinicchitāni. Suttasoti khandhakaparivārato āharitabbasuttavasena suṭṭhu vinicchitāni. Anubyañjanasoti akkharapadapāripūriyā ca suvinicchitāni akhaṇḍāni aviparītakkharāni. Etena aṭṭhakathā dīpitā. Aṭṭhakathāto hi esa vinicchayo hotīti. Imasmiṃ pañcakepi sabbapadesu āpatti. Ūnadasavassapariyosānapañcakepi eseva nayo. Iti ādito tayo pañcakā, catutthe tīṇi padāni, pañcame dve padānīti sabbepi cattāro pañcakā ayuttavasena vuttā, catutthe pañcake dve padāni, pañcame tīṇi, chaṭṭhasattamaṭṭhamā tayo pañcakāti sabbepi cattāro pañcakā āpattiaṅgavasena vuttā.
《不知犯戒》等五品详细说明，对彼二分即各别违反。所谓非善来者，谓不正当莅临者；善分者，谓正广详分者，言语及词理无邪杂。言语良好，谓辞句准确，清晰通达。所谓经本，谓从律藏释论等归纳出规范，是真实确知之文。所谓附文，谓句中用字完整而无违逆之文。因故依此疏作详尽注释。此注疏即为详尽、正确之释义。五种法中所有出处皆为无数法，十不足岁终结五法中遵此规则。是故前三称为无数，第四三句系，称五种为无数，第四五两句，指五种为过失。
Sukkapakkhe pana vuttavipariyāyena ‘‘pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Asekkhena sīlakkhandhena samannāgato hotī’’tiādinā (mahāva. 84) aṭṭha pañcakā āgatāyeva. Tattha sabbattheva anāpatti.
于善法中反说：谓于五根俱全之比库当受具足戒，应以其为资粮，应以沙玛内拉为近住者。所具为无疵戒聚等法。」（大部阿毗达摩语疏第八十四节）此八条五法俱属无过失者。
§152
152.Kassa dātabbo, kassa na dātabboti ettha pana yo lajjī hoti, tassa dātabbo. Itarassa na dātabbo ‘‘na, bhikkhave, alajjīnaṃ nissayo dātabbo, yo dadeyya, āpatti dukkaṭassā’’ti (mahāva. 120) vacanato. Nissāya vasantenapi alajjī nissāya na vasitabbaṃ. Vuttañhetaṃ ‘‘na, bhikkhave, alajjīnaṃ nissāya vatthabbaṃ, yo vaseyya, āpatti dukkaṭassā’’ti (mahāva. 120). Ettha (mahāva. aṭṭha. 120) ca alajjīnanti upayogatthe sāmivacanaṃ, alajjipuggale nissāya na vasitabbanti vuttaṃ hoti. Tasmā navaṃ ṭhānaṃ gatena ‘‘ehi, bhikkhu, nissayaṃ gaṇhāhī’’ti vuccamānenapi catūhapañcāhaṃ nissayadāyakassa lajjibhāvaṃ upaparikkhitvā nissayo gahetabbo. ‘‘Anujānāmi, bhikkhave, catūhapañcāhaṃ āgametuṃ yāva bhikkhusabhāgataṃ jānāmī’’ti (mahāva. 120) hi vuttaṃ. Sace ‘‘thero lajjī’’ti bhikkhūnaṃ santike sutvā āgatadivaseyeva gahetukāmo hoti, thero pana ‘‘āgamehi tāva, vasanto jānissasī’’ti katipāhaṃ ācāraṃ upaparikkhitvā nissayaṃ deti, vaṭṭati, pakatiyā nissayagahaṇaṭṭhānaṃ gatena pana tadaheva gahetabbo, ekadivasampi parihāro natthi. Sace paṭhamayāme ācariyassa okāso natthi, okāsaṃ alabhanto ‘‘paccūsasamaye gahessāmī’’ti sayati, aruṇaṃ uggatampi na jānāti, anāpatti. Sace pana ‘‘gaṇhissāmī’’ti ābhogaṃ akatvā sayati, aruṇuggamane dukkaṭaṃ. Agatapubbaṃ ṭhānaṃ gatena dve tīṇi divasāni vasitvā gantukāmena anissitena vasitabbaṃ. ‘‘Sattāhaṃ vasissāmī’’ti ālayaṃ karontena pana nissayo gahetabbo. Sace thero ‘‘kiṃ sattāhaṃ vasantassa nissayenā’’ti vadati, paṭikkhittakālato paṭṭhāya laddhaparihāro hoti.
152.关于“应给予谁、不应给予谁”，这里说：任何羞耻心不退者，应当给予；对其他人，则不应给予。因为经中说：“比库们，不应托赖那些无羞耻心者给与，因为给予将招致过失罪业。”虽以依怙者为凭依者，无羞耻者不可在其依怙下居住。经中又说：“比库们，不能让无羞耻者依止居住，若居住则生恶事过失。”此处“无羞耻者”的说法是一种概括用语，意指无羞耻人不能作为依怙安住。因此，当前住处设立后，宣告说：“比库啊，来这里依靠吧”，意在考察依靠者是否有羞耻心，惟有考察后方可给予依止。经文又云：“我允许比库们带着四五依止来至比库众所知。”若听闻上座长老是“有羞耻之人”，当天下来访之时欲接待，长老却云：“等到来时，在住时你们自能知晓”，经过数日考验后方才予以依止，此即依止设立之规。若初次无法接待，次日有空时告知：“待我回来时接待”，即使黎明已起，也不知觉有过失。若轻忽说“我来接待”，而未为接待，则黎明起作去时即生恶事。先前住处若已有，须归去；若无急事可停留二三日。若以“我将住七日”而定住所，依止必须接纳。若长老问：“为住七日为何还需依止？”回答说：为后来退去而防止无依之失，这是良好安顿。若初次请教者无暇，即使答曰“待会时接待”，此亦无过失。若说“我会来接”，而不兑现，即为恶行。若先经住处已定，且安稳居住后，便无依止义务。若中途换处或寻师，数日可居停，无过失。若中途住处固定，依止须接纳。舟行雨季抵达，未得依止，无过失。若中途病者，可无依止而居。
‘‘Anujānāmi , bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthu’’nti vacanato pana addhānamaggappaṭipanno sace attanā saddhiṃ addhānamaggappaṭipannaṃ nissayadāyakaṃ na labhati, evaṃ nissayaṃ alabhamānena anissitena bahūnipi divasāni gantuṃ vaṭṭati. Sace pubbe nissayaṃ gahetvā vutthapubbaṃ kiñci āvāsaṃ pavisati, ekarattaṃ vasantenapi nissayo gahetabbo. Antarāmagge vissamanto vā satthaṃ vā pariyesanto katipāhaṃ vasati, anāpatti. Antovasse pana nibaddhavāsaṃ vasitabbaṃ, nissayo ca gahetabbo. Nāvāya gacchantassa pana vassāne āgatepi nissayaṃ alabhantassa anāpatti. Sace antarāmagge gilāno hoti, nissayaṃ alabhamānena anissitena vasituṃ vaṭṭati.
“我许可，比库们，虽因在道上修行而未得依止，而暂时可无定所居住。”话虽如此，若修道者自同前修道者同道，终究不得新依止，就只能无定所居住度过多日。若曾依止处所而新依止未获，偶尔停留一处，哪怕只住一日，仍应接纳依止。若中途疲惫或求师问道，一时停留数日，无过失。但若在法夏雨季应当定所安住，依止也不可拒绝。舟行雨季抵达而未获依止，无过失。若中途病者，可无依止安住。
Gilānupaṭṭhākopi gilānena yāciyamāno anissito eva vasituṃ labhati. Vuttañhetaṃ ‘‘anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṃ alabhamānena anissitena vatthuṃ, anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitena vatthu’’nti (mahāva. 121). Sace pana ‘‘yācāhi ma’’nti vuccamānopi gilāno mānena na yācati, gantabbaṃ.
病人看护者若求依止，无须依止亦可居住。经中说：“比库们，我许可病人之比库，无须依止而可居住；我亦许可照顾病人之比库，若有求依止者，无须依止亦可居住。”若病者说“请给我”，但看护病人者不予，那里就要去他处。
‘‘Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṃ sallakkhentena nissayaṃ alabhamānena anissitena vatthuṃ ‘yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmī’’’ti vacanato pana yattha vasantassa samathavipassanānaṃ paṭilābhavasena phāsu hoti, tādisaṃ phāsuvihāraṃ sallakkhentena nissayaṃ alabhamānena anissitena vatthabbaṃ. Imañca pana parihāraṃ neva sotāpanno, na sakadāgāmianāgāmiarahanto labhanti, na thāmagatassa samādhino vā vipassanāya vā lābhī, vissaṭṭhakammaṭṭhāne pana bālaputhujjane kathāva natthi. Yassa kho pana samatho vā vipassanā vā taruṇā hoti, ayaṃ imaṃ parihāraṃ labhati, pavāraṇāsaṅgahopi etasseva anuññāto. Tasmā iminā puggalena ācariye pavāretvā gatepi ‘‘yadā patirūponissayadāyako āgacchissati, taṃ nissāya vasissāmī’’ti ābhogaṃ katvā puna yāva āsāḷhīpuṇṇamā, tāva anissitena vatthuṃ vaṭṭati. Sace pana āsāḷhīmāse ācariyo nāgacchati, yattha nissayo labbhati, tattha gantabbaṃ.
“比库们，我允许林居者因善观修习于林中、凭借小屋安适维生，可无依止而居住。只因其维持安适，有修定观禅和慧，故当允许无依止居住。”若未入流果、未一来果、阿拉汉或禅定或慧未成就者，不得此种无依止法门；初学外道亦无此方便。然若修定或慧成就者，则得此无依止之法，如同教内允许之戒。故此类人经由师长允许后离去时，若有同样善本尊前来，则可依止。至于非法夏月，如师不来，其有依止得处当前往。
§153
153.Kathaṃgahito hotīti ettha upajjhāyassa santike tāva upajjhaṃ gaṇhantena ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘upajjhāyo me, bhante, hohī’’ti tikkhattuṃ vattabbaṃ. Evaṃ saddhivihārikena vutte sace upajjhāyo ‘‘sāhū’’ti vā ‘‘lahū’’ti vā ‘‘opāyika’’nti vā ‘‘patirūpa’’nti vā ‘‘pāsādikena sampādehī’’ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo. Idameva hettha upajjhāyaggahaṇaṃ, yadidaṃ upajjhāyassa imesu pañcasu padesu yassa kassaci padassa vācāya sāvanaṃ kāyena vā atthaviññāpananti. Keci pana ‘‘sādhū’’ti sampaṭicchanaṃ sandhāya vadanti, na taṃ pamāṇaṃ. Āyācanadānamattena hi gahito hoti upajjhāyo, na ettha sampaṭicchanaṃ aṅgaṃ. Saddhivihārikenapi na kevalaṃ ‘‘iminā me padena upajjhāyo gahito’’ti ñātuṃ vaṭṭati, ‘‘ajjatagge dāni thero mayhaṃ bhāro, ahampi therassa bhāro’’ti idampi ñātuṃ vaṭṭati (mahāva. aṭṭha. 64). Vuttañhetaṃ –
153.“如何受教？”此处言上座长老面前，弟子或向导师受教时，应当尊足礼拜，坐于高座，合掌行礼而言：“尊敬的导师，愿为我师。”此行为为适当。若导师赞同，则说“好”“轻松”“方法”“妥当”“合宜”等词，以身语表达，即为受教。若只言“好”是不足够的。仅凭求教礼，这是受教，不是一般赞许。虽是虔诚信仰者，不能仅凭“此语令我承受导师之教”而知受教，要知“如今导师是我靠山，我也是导师靠山”的相互信赖才能确知此事（《大毗奈耶》卷八第六四）。经中亦说——
‘‘Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati, evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī’’ti (mahāva. 65).
“比库们，导师必在教子时发自慈悲，以父爱之心对待信仰者，信仰者则以子爱之心对待导师。彼此敬重，忠诚共守僧团，此中修持戒律教法将得增长与兴盛。”（《大毗奈耶》卷六五）
Ācariyassa santike nissayaggahaṇepi ayameva vinicchayo. Ayaṃ panettha viseso – ācariyassa santike nissayaṃ gaṇhantena ukkuṭikaṃ nisīditvā ‘‘ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī’’ti (mahāva. 77) tikkhattuṃ vattabbaṃ, sesaṃ vuttanayameva.
于老师面前依止之事的判断，亦正是此处所论。此处之特殊之处在于：于老师面前依止者，若持斧坐下，说：“老师，愿为我依止尊者”，此种情形必须加以锐利考察，其余情况则按前述论述。
§154
154.Kathaṃpaṭippassambhatīti ettha tāva upajjhāyamhā pañcahākārehi nissayapaṭippassaddhi veditabbā, ācariyamhā chahi ākārehi. Vuttañhetaṃ –
154.关于如何使依止安稳一事，此处依止之安稳当由导师以五种形态而知，亦由老师以六种形态知。对此说法谓之——
‘‘Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā. Upajjhāyo pakkanto vā hoti, vibbhanto vā, kālakato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā.
「第五种，彼，诸比库啊，依止安稳由导师具足。导师或前去、或游走、或外出、或准备离去，正如同断绝者第五。诸比库啊，此即导师所具五种依止安稳也。」
Chayimā , bhikkhave, nissayapaṭippassaddhiyo ācariyamhā. Ācariyo pakkanto vā hoti, vibbhanto vā, kālakato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā’’ti (mahāva. 83).
「第六种，彼，诸比库啊，依止安稳由老师具足。老师或前去、或游走、或外出、或准备离去，正如断绝者第五，或与导师共同安住者。诸比库啊，此即由老师所具六种依止安稳。」（《大毗奈耶》83卷）
Tatrāyaṃ vinicchayo (mahāva. aṭṭha. 83) – pakkantoti disaṃ gato. Evaṃ gate ca pana tasmiṃ sace vihāre nissayadāyako atthi, yassa santike aññadāpi nissayo vā gahitapubbo hoti, yo vā ekasambhogaparibhogo, tassa santike nissayo gahetabbo, ekadivasampi parihāro natthi. Sace tādiso natthi, añño lajjī pesalo atthi, tassa pesalabhāvaṃ jānantena tadaheva nissayo yācitabbo. Sace deti, iccetaṃ kusalaṃ. Atha pana ‘‘tumhākaṃ upajjhāyo lahuṃ āgamissatī’’ti pucchati, upajjhāyena ce tathā vuttaṃ, ‘‘āma, bhante’’ti vattabbaṃ. Sace vadati ‘‘tena hi upajjhāyassa āgamanaṃ āgamethā’’ti, vaṭṭati. Atha panassa pakatiyā pesalabhāvaṃ na jānāti, cattāri pañca divasāni tassa bhikkhussa sabhāgataṃ oloketvā okāsaṃ kāretvā nissayo gahetabbo. Sace pana vihāre nissayadāyako natthi, upajjhāyo ca ‘‘ahaṃ katipāhena āgamissāmi, mā ukkaṇṭhitthā’’ti vatvā gato, yāva āgamanā parihāro labbhati, athāpi naṃ tattha manussā paricchinnakālato uttaripi pañca vā dasa vā divasāni vāsentiyeva, tena vihāraṃ pavatti pesetabbā ‘‘daharā mā ukkaṇṭhantu, ahaṃ asukadivasaṃ nāma āgamissāmī’’ti, evampi parihāro labbhati. Atha āgacchato antarāmagge nadīpūrena vā corādīhi vā upaddavo hoti, thero udakosakkanaṃ vā āgameti, sahāye vā pariyesati, taṃ ce pavattiṃ daharā suṇanti, yāva āgamanā parihāro labbhati. Sace pana so ‘‘idhevāhaṃ vasissāmī’’ti pahiṇati, parihāro natthi. Yattha nissayo labbhati, tattha gantabbaṃ. Vibbhante pana kālakate pakkhasaṅkante vā ekadivasampi parihāro natthi, yattha nissayo labbhati, tattha gantabbaṃ.
此处之判断（《大毗奈耶》八卷83）——所谓前去者即往某处去。如此往者，若僧院中有依止提供者，其前有他依止或同住者，或独享生活者，则该依止者应由此人承接，即便仅一日，也不得抛弃。若无此类者，而有他人羞怯怯懦者，则应念知此羞怯怯懦，在其时间内请求给予依止。若能给予，此乃善事。若询问“尔等导师将迟到”，导师若答“是”，此为可行。若说“导师因此至”，则可继续。若他不知羞怯而逗留五日，察其有四五日集会，遂得机会索取依止。若无依止提供者，导师告知“我何时将到，勿忧”，既去，至其来时得以安顿，即便无人与人照应者或分离日数五十亦得安顿，僧院仍须维持，童子勿忧，我必于病日抵达，如是得以安顿。若来时途中因河流、盗贼等困难，长老们以水筏接济或侍者求援，童子听知后，直到安顿为止。若出言“今居此处”，则不获安顿。若得依止，必往依止处。游走者、外出者或准备离去者，若一日皆无安顿，必往已获依止之处。
Āṇattīti pana nissayapaṇāmanā vuccati, tasmā ‘‘paṇāmemi ta’’nti vā ‘‘mā idha paṭikkamī’’ti vā ‘‘nīhara te pattacīvara’’nti vā ‘‘nāhaṃ tayā upaṭṭhāpetabbo’’ti vāti iminā pāḷinayena ‘‘mā maṃ gāmappavesanaṃ āpucchī’’tiādinā pāḷimuttakanayena vā yo nissayapaṇāmanāya paṇāmito hoti, tena upajjhāyo khamāpetabbo. Sace āditova na khamati, daṇḍakammaṃ āharitvā tikkhattuṃ tāva sayameva khamāpetabbo. No ce khamati, tasmiṃ vihāre mahāthere gahetvā khamāpetabbo. No ce khamati, sāmantavihāre bhikkhū gahetvā khamāpetabbo. Sace evampi na khamati, aññattha gantvā upajjhāyassa sabhāgānaṃ santike vasitabbaṃ ‘‘appeva nāma ‘sabhāgānaṃ me santike vasatī’ti ñatvāpi khameyyā’’ti. Sace evampi na khamati, tatreva vasitabbaṃ. Tatra ce dubbhikkhādidosena na sakkā hoti vasituṃ, taṃyeva vihāraṃ āgantvā aññassa santike nissayaṃ gahetvā vasituṃ vaṭṭati. Ayamāṇattiyaṃ vinicchayo.
所谓断绝者，乃依止拒绝者也。譬如说“我拒绝依止”或“不愿在此停留”或“取下你之袈裟”或“我不欲你侍奉我”等，如此以巴利语拒绝依止者，导师应予以原谅。若初不原谅，施以惩戒，锋锐则当天赦免。若仍不原谅，应由大长老或众比库调解赦免。若仍不赦，赴他处依止于其他导师及僧众。若仍不赦，一定入于依止众中陪同安住。若仍不赦，则必居该处。若因饥饿或病痛不能居住，则应往他处寻依止而居住，此乃断绝者之判断。
Ācariyamhā nissayapaṭippassaddhīsu ācariyo pakkanto vā hotīti ettha koci ācariyo āpucchitvā pakkamati, koci anāpucchitvā, antevāsikopi evameva. Tatra sace antevāsiko ācariyaṃ āpucchati ‘‘asukaṃ nāma, bhante, ṭhānaṃ gantuṃ icchāmi kenacideva karaṇīyenā’’ti, ācariyena ca ‘‘kadā gamissasī’’ti vutto ‘‘sāyanhe vā rattiṃ vā uṭṭhahitvā gamissāmī’’ti vadati, ācariyopi ‘‘sādhū’’ti sampaṭicchati, taṃ khaṇaṃyeva nissayo paṭippassambhati. Sace pana ‘‘bhante, asukaṃ nāma ṭhānaṃ gantukāmomhī’’ti vutte ācariyo ‘‘asukasmiṃ nāma gāme piṇḍāya caritvā pacchā jānissasī’’ti vadati, so ca ‘‘sādhū’’ti sampaṭicchati, tato ce gato sugato. Sace pana na gacchati, nissayo na paṭippassambhati. Athāpi ‘‘gacchāmī’’ti vutte ācariyena ‘‘mā tāva gaccha, rattiṃ mantetvā jānissāmā’’ti vutto mantetvā gacchati, sugato. No ce gacchati, nissayo na paṭippassambhati. Ācariyaṃ anāpucchā pakkamantassa pana upacārasīmātikkame nissayo paṭippassambhati, antoupacārasīmato paṭinivattantassa na paṭippassambhati. Sace pana ācariyo antevāsikaṃ āpucchati ‘‘āvuso, asukaṃ nāma ṭhānaṃ gamissāmī’’ti, antevāsikena ca ‘‘kadā’’ti vutte ‘‘sāyanhe vā rattibhāge vā’’ti vadati, antevāsikopi ‘‘sādhū’’ti sampaṭicchati, taṃ khaṇaṃyeva nissayo paṭippassambhati, sace pana ācariyo ‘‘sve piṇḍāya caritvā gamissāmī’’ti vadati, itaro ca ‘‘sādhū’’ti sampaṭicchati, ekadivasaṃ tāva nissayo na paṭippassambhati, punadivase paṭippassaddho hoti. ‘‘Asukasmiṃ nāma gāme piṇḍāya caritvā jānissāmi mama gamanaṃ vā agamanaṃ vā’’ti vatvā pana sace na gacchati, nissayo na paṭippassambhati. Athāpi ‘‘gacchāmī’’ti vutte antevāsikena ‘‘mā tāva gacchatha, rattiṃ mantetvā jānissathā’’ti vutto mantetvāpi na gacchati, nissayo na paṭippassambhati. Sace ubhopi ācariyantevāsikā kenacideva karaṇīyena bahisīmaṃ gacchanti, tato ce ācariyo gamiyacitte uppanne anāpucchāva gantvā dvinnaṃ leḍḍupātānaṃ antoyeva nivattati, nissayo na paṭippassambhati. Sace dve leḍḍupāte atikkamitvā nivattati, paṭippassaddho hoti. Ācariyupajjhāyā dve leḍḍupāte atikkamma aññasmiṃ vihāre vasanti, nissayo paṭippassambhati. Ācariye vibbhante kālakate pakkhasaṅkante ca taṃ khaṇaṃyeva paṭippassambhati.
此处关于师长与门徒之依止与行为安定问题。所谓师长，指被请示后才起行者，或未被请示自动起行者，及同住者皆是。若同住者请示师长说：“尊者，我身体不适，欲前往某处，盼用某种方便”，师长问：“几时前往？”答曰：“下昼或夜间起身去”，师长即答：“善哉”，当下依止安定。若答曰：“尊者，我身不适，欲前往故乡乞食，将后才晓”，师长答曰：“在不适之村乞食后再知行踪”，同住者答：“善哉”，从此则往。若不往，则依止不安定。若答言：“我往”，师长劝曰：“暂勿往，夜间想想再去”，遂思量后起行，是为安定。若不往，依止不安定。对未请示即起行者，超越依止界限，则依止安定；对决定不去者，越界未起行，则不安定。若师长询问同住者“朋友，我欲去不适处”，答期“几时？”答曰：“下昼或夜间”，同住答：“善哉”，当下依止安定。若答“先乞食后去”，他人亦答“善哉”，一日内则依止不安定，次日则安定。若虽言“我将乞食后知行止”，但不去，则依止不安定。若答言“我去”，同住劝曰：“暂勿去，夜间想想去”，即使思量也不去，依止不安定。若师长与同住各因某故出外，而起去意者，若师长去时绕过两道小沟而返，依止不安定。若越过两道小沟而返，则安定。师长与护法绕过两小沟返住他处，则依止安定。师长于难时与起飞者，立刻依止安定。
Āṇattiyaṃ pana ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmeti, antevāsiko ca ‘‘kiñcāpi maṃ ācariyo paṇāmeti, atha kho hadayena muduko’’ti sālayo hoti, nissayo na paṭippassambhati. Sacepi āriyo sālayo, antevāsiko nirālayo ‘‘na dāni imaṃ nissāya vasissāmī’’ti dhuraṃ nikkhipati, evampi na paṭippassambhati. Ubhinnaṃ sālayabhāve pana na paṭippassambhatiyeva, ubhinnaṃ dhuranikkhepena paṭippassambhati, paṇāmitena daṇḍakammaṃ āharitvā tikkhattuṃ khamāpetabbo. No ce khamati, upajjhāye vuttanayena paṭipajjitabbaṃ. Yathāpaññattaṃ pana ācariyupajjhāyavattaṃ paripūrentaṃ adhimattapemādipañcaṅgasamannāgataṃ antevāsikaṃ saddhivihārikaṃ vā paṇāmentassa dukkaṭaṃ, itaraṃ apaṇāmentassapi dukkaṭameva. Vuttañhetaṃ –
关于礼敬师长的原则。师长如有愿意放手者，即可行礼敬以示依止。同住若有所疑惑，则为过失而依止不安定。若同住正信则非过失，若敷衍而断言不居此处，则亦不安定。两者若态度不同则不安定，两者态度同则安定。因行礼而生惩罚时，应赦免三次，若不赦免，则应受师长之教训。如有礼敬时不当行为及五种过于爱护的心态所困扰而不敬礼，亦属过失。经中有云：『比库们，凡为当理礼敬者，行礼者无过失。不当理而不礼者亦无过失』（大部律80经）。
‘‘Na, bhikkhave, sammāvattanto paṇāmetabbo, yo paṇāmeyya, āpatti dukkaṭassa. Na ca, bhikkhave, asammāvattanto na paṇāmetabbo, yo na paṇāmeyya, āpatti dukkaṭassa (mahāva. 80).
经云：“比库们，当理而行礼者无过失；不当理而不礼者无过失。”（大部律80经）
‘‘Pañcahi , bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ apaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ apaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti (mahāva. 81).
具备五种条件的同住者如未礼敬师长，则师长心存不善如恼恨；若礼敬，则不恼恨。师长心中无过度爱护、无过度信赖、无过度羞耻、无过度敬重、无过度培养。由具备此五种条件的同住未行礼敬者，师长心存恶意；行礼者则无恶意。（大部律81经）
‘‘Pañcahi , bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ apaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ apaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hotī’’tiādi (mahāva. 68).
具五种条件的正信同住未礼敬护法者，护法心存不善如恼恨；礼敬者则无恼恨。护法心中无过度爱护、无过度信赖、无过度羞耻、无过度敬重、无过度培养。由具备此五种条件的正信同住未礼敬护法者，护法心存恶意；礼敬者则无恶意。（大部律68经）
Tattha (mahāva. aṭṭha. 68) nādhimattaṃ pemaṃ hotīti upajjhāyamhi adhimattaṃ gehassitapemaṃ na hoti. Nādhimattā bhāvanā hotīti adhimattā mettābhāvanā na hotīti attho.
此中言“无过度爱护”，指护法不存家庭式的过分宠爱。言“无过度培养”，指非过度专注于慈悲修习。
Upajjhāyena vā samodhānagatoti ettha (mahāva. aṭṭha. 83) dassanasavanavasena samodhānaṃ veditabbaṃ. Sace hi ācariyaṃ nissāya vasanto saddhivihāriko ekavihāre cetiyaṃ vā vandantaṃ, ekagāme vā piṇḍāya carantaṃ upajjhāyaṃ passati, nissayo paṭippassambhati. Upajjhāyo passati, saddhivihāriko na passati, na paṭippassambhati. Maggappaṭipannaṃ vā ākāsena vā gacchantaṃ upajjhāyaṃ disvā dūrattā ‘‘bhikkhū’’ti jānāti, ‘‘upajjhāyo’’ti na jānāti, na paṭippassambhati. Sace jānāti, paṭippassambhati. Uparipāsāde upajjhāyo vasati, heṭṭhā saddhivihāriko, taṃ adisvāva yāguṃ pivitvā paṭikkamati, āsanasālāya vā nisinnaṃ adisvāva ekamante bhuñjitvā pakkamati, dhammassavanamaṇḍape vā nisinnampi taṃ adisvāva dhammaṃ sutvā pakkamati, nissayo na paṭippassambhati. Evaṃ tāva dassanavasena samodhānaṃ veditabbaṃ. Savanavasena pana sace upajjhāyassa vihāre vā antaraghare vā dhammaṃ vā kathentassa anumodanaṃ vā karontassa saddaṃ sutvā ‘‘upajjhāyassa me saddo’’ti sañjānāti, nissayo paṭippassambhati, asañjānantassa na paṭippassambhati. Ayaṃ samodhāne vinicchayo.
“或谓因上师而生依止”，在此（出自《大毗婆沙论》第83卷）所谓因闻见恭敬等因缘而应知依止。若见师告身安住一僧伽蓝，或朝拜佛堂尊像，或行乞于一乡村，即见依止上师，依止即现静止。若见上师而不知依止者，或依止者而不知，皆不现静止。有行道业者入空中远见行者则知为比库，不知依止上师者乎？若知则现静止。上师住楼上殿阁，下有信行者，见其饮酒深闷则离去，见其一座食堂坐食，则离去，见其法堂听法亦离去，依止则不现静止。故当时因见恭敬，应知依止。又闻若于上师所住处或内室，语法或称赞之声闻，心生“这是我之依止上师”之识，则现静止。若无识则不现静止。此即依止发生之断定也。
§155
155. Nissāya kena vasitabbaṃ, kena na vasitabbanti ettha pana ‘‘anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañca vassāni nissāya vatthuṃ, abyattena yāvajīva’’nti (mahāva. 103) vacanato yo abyatto hoti, tena yāvajīvaṃ nissāyeva vasitabbaṃ. Sacāyaṃ (mahāva. aṭṭha. 103) vuḍḍhataraṃ ācariyaṃ na labhati, upasampadāya saṭṭhivasso vā sattativasso vā hoti, navakatarassapi byattassa santike ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ācariyo me, āvuso, hoti, āyasmato nissāya vacchāmī’’ti evaṃ tikkhattuṃ vatvā nissayo gahetabbova. Gāmappavesanaṃ āpucchantenapi ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘gāmappavesanaṃ āpucchāmi ācariyā’’ti vattabbaṃ. Esa nayo sabbaāpucchanesu.
155. 何者处当依止，何处不当依止？此中有言：「比库！我知，外行比库以依止资糜五年，内行者终生如此」（出自《大毗婆沙论》第103卷），所谓内行者，当终身依止。又言，若本乡师长未得，则上座比库五六十年乃至七十年者，初对外法师登座跪拜作礼，言『师父啊，愿依止足下』，如此三叩后，应当依止。询问入乡时，亦应坐下跪拜，言『请问入乡』。此乃对一切询问之依止礼也。
Yo pana byatto hoti upasampadāya pañcavasso, tena anissitena vatthuṃ vaṭṭati. Tasmā nissayamuccanakena (pāci. aṭṭha. 145-147) upasampadāya pañcavassena sabbantimena paricchedena dve mātikā paguṇā vācuggatā kattabbā, pakkhadivasesu dhammassavanatthāya suttantato cattāro bhāṇavārā, sampattānaṃ parisānaṃ parikathanatthāya andhakavinda(a. ni. 5.114) mahārāhulovāda(ma. ni. 2.113 ādayo) ambaṭṭha(daī. ni. 1.254 ādayo) sadiso eko kathāmaggo, saṅghabhattamaṅgalāmaṅgalesu anumodanatthāya tisso anumodanā, uposathapavāraṇādijānanatthaṃ kammākammavinicchayo, samaṇadhammakaraṇatthaṃ samādhivasena vā vipassanāvasena vā arahattapariyosānamekaṃ kammaṭṭhānaṃ, ettakaṃ uggahetabbaṃ. Ettāvatā hi ayaṃ bahussuto hoti cātuddiso, yattha katthaci attano issariyena vasituṃ labhati. Yaṃ pana vuttaṃ –
然若外行比库入上座戒已五年，则其无依止处而自修行。故于依止称呼上，以戒本分为界，以五年戒录非法度，分置二表；于法闻教法用四禅念诵日，成就众集会议用暗灯说法曼陀论附录一类专门文献；为赞叹僧团大集会用三遍赞，并监督随行普知法会；为知戒法于守戒安居中正法行，用禅定或观照力修习阿拉汉果之单一业处。此等所摄甚多，由于四方随智慧遍知所住，可于何地受持自己依止之所。谓如所说：
‘‘Pañcahi , bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena… na asekkhena paññākkhandhena… na asekkhena vimuttikkhandhena… na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.
“比库！以具备五种身分者，不当无依止处安住。无暇修习戒身者不合依止，未得禅定身者不合依止，未具慧身者不合依止，未得解脱身者不合依止，未得解脱见慧身者不合依止。具此五身分者，比库不应无依止处安住。
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.
“且复如此，比库！以具备五身分者，不当无依止处安住。失信、无羞、无愧、恶行、放逸浪荡者不宜依止。具此五身分者，比库不应无依止处安住。
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.
“且复如此，比库！以具备五身分者，不当无依止处安住。戒有上品，行为高尚，见解正直，清净明了，智识浅薄者不宜依止。具此五身分者，比库不应无依止处安住。”
‘‘Aparehipi , bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ.
「比库尼虽具足五种过失，非应当毫无缘由地弃舍。因不知有过失，不知无过失，不知轻微过失，不知严重过失，彼时两种戒律详细而言，既不被接纳，亦不被细分，非善加修习，亦非善巧断定，乃至有经文暗示其不善。以此五种过失为具足者，比库尼不可无故废弃。」
‘‘Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnapañcavasso hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabba’’nti (mahāva. 103). Etthāpi purimanayeneva ayuttavasena āpattiaṅgavasena ca paṭikkhepo katoti daṭṭhabbaṃ.
「比库尼虽具足五种过失，亦非无缘由地应当废弃。因不知有过失，不知无过失，不知轻微过失，不知严重过失，且未满五年。以此五种过失为具足者，比库尼不可无故废弃。」（《大律》103）由此可见，因过失行为轻微之形态，尚可予以赦免。」
Bālānaṃ pana abyattānaṃ disaṃgamikānaṃ antevāsikasaddhivihārikānaṃ anuññā na dātabbā. Sace denti, ācariyupajjhāyānaṃ dukkaṭaṃ. Te ce ananuññātā gacchanti, tesampi dukkaṭaṃ. Vuttañhetaṃ –
「愚痴者中，未得清净，失去信心者，不应给予许可。若给予，则是对老师及导师的恶事。如果他们未经许可，而前往他处，亦是恶事。有教诲载曰——」
‘‘Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṃgamikā ācariyupajjhāye āpucchanti. Te, bhikkhave, ācariyupajjhāyehi pucchitabbā ‘‘kahaṃ gamissatha, kena saddhiṃ gamissathā’’ti. Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṃ. Na, bhikkhave, ācariyupajjhāyehi anujānitabbā, anujāneyyuṃ ce, āpatti dukkaṭassa. Te ce, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuṃ ce, āpatti dukkaṭassā’’ti (mahāva. 163).
「比库众中，众多愚痴失戒者，前往导师处询问。应向导师询问‘将往何方？以何人为伴同行？’若愚痴失戒者去亲近其他失戒愚痴者，则不可许可导师放行。若许可，便是恶事。若愚痴失戒者未得许可而去导师处，也是恶事。」（《大律》163）
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是，于《圣典本文以外的律判定摄集》中，
Nissayavinicchayakathā samattā. · 依止判定论终。