31. Codanādivinicchayakathā · 31. 举罪等抉择论
31. Codanādivinicchayakathā31. 举罪等决断之论
§230
230.Codanādivinicchayoti ettha (pārā. aṭṭha. 2.385-6) pana codetuṃ ko labhati, ko na labhati? Dubbalacodakavacanaṃ tāva gahetvā koci na labhati. Dubbalacodako nāma sambahulesu kathāsallāpena nisinnesu eko ekaṃ ārabbha anodissakaṃ katvā pārājikavatthuṃ katheti, añño taṃ sutvā itarassa gantvā āroceti, so taṃ upasaṅkamitvā ‘‘tvaṃ kira maṃ idañcidañca vadasī’’ti bhaṇati, so ‘‘nāhaṃ evarūpaṃ jānāmi, kathāpavattiyaṃ pana mayā anodissakaṃ katvā vuttamatthi. Sace ahaṃ tava imaṃ dukkhuppattiṃ jāneyyaṃ, ettakampi na katheyya’’nti. Ayaṃ dubbalacodako. Tassetaṃ kathāsallāpaṃ gahetvā taṃ bhikkhuṃ koci codetuṃ na labhati, etaṃ pana aggahetvā sīlasampanno bhikkhu bhikkhuṃ vā bhikkhuniṃ vā, sīlasampannā ca bhikkhunī bhikkhunīmeva codetuṃ labhatīti mahāpadumatthero āha. Mahāsumatthero pana ‘‘pañcapi sahadhammikā labhantī’’ti āha. Godattatthero ‘‘na koci na labhatī’’ti vatvā ‘‘bhikkhussa sutvā codeti, bhikkhuniyā sutvā…pe… titthiyasāvakānaṃ sutvā codetī’’ti idaṃ suttaṃ āhari. Tiṇṇampi therānaṃ vāde cuditakasseva paṭiññāya kāretabbo.
230. 关于责难等的归结，前文已有分述（巴拉文第八节，第2卷第385-386行），但究竟责难于谁，其得益者与不得益者为谁？软弱者遭受责难的言语时，若暂且接受，却无人从中得益。所谓软弱责难者，是指那些在众多议论尚存时，针对某人逐一发起指责，而如同宣布违反巴拉基戒律的事件一般陈述，听闻者则转而向他人报告，结果那人接近责问说：“你莫非有所陈述？”他回答：“我并非如此知晓，我不过是针对话题开示，说明所听所知。如若我真的了解你的这番过失，也不会仅此而已。”这便是所谓软弱责难者。取此说辞而向比库提问者无人得益。但若由道德具足的比库对比库或具足道德的比库尼向比库尼进行责难，则必然带有益处，正如大巴陆长老所说。大苏摩长老又言，“五者中亦有人得益”。哥达塔长老则说：“无人得益”，并引经云：“听比库者责问，比库尼亦如是，外道人众亦向他们责问”，此说引自经文。对于三位长老的论说，最终应有如烙印一般坚定不移地加以承认和遵循。
Ayaṃ pana codanā nāma diṭṭhacodanā sutacodanā parisaṅkitacodanāti tividhā hoti. Aparāpi catubbidhā hoti sīlavipatticodanā ācāravipatticodanā diṭṭhivipatticodanā ājīvavipatticodanāti. Tattha garukānaṃ dvinnaṃ āpattikkhandhānaṃ vasena sīlavipatticodanā veditabbā , avasesānaṃ vasena ācāravipatticodanā, micchādiṭṭhiantaggāhikadiṭṭhivasena diṭṭhivipatticodanā, ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasena ājīvavipatticodanā veditabbā.
这所谓责难名为显责难、闻责难、杂责难，共有三种形式。除此之外，依其所针对的不同，还可分为四类：戒德过失责难、戒行过失责难、见解过失责难、生计过失责难。其中特别应当认识的是，对于重罪过失中两种类别，戒德过失责难为其主；其余部分则为戒行过失责难；错误见解与邪见则归属于见解过失责难；因生活理由而设戒规的部分则是生计过失责难。
Aparāpi catubbidhā hoti vatthusandassanā āpattisandassanā saṃvāsapaṭikkhepo sāmīcipaṭikkhepoti. Tattha vatthusandassanā nāma ‘‘tvaṃ methunaṃ dhammaṃ paṭisevi, adinnaṃ ādiyi, manussaṃ ghātayittha, abhūtaṃ ārocayitthā’’ti evaṃ pavattā. Āpattisandassanā nāma ‘‘tvaṃ methunadhammapārājikāpattiṃ āpanno’’tievamādinayappavattā. Saṃvāsapaṭikkhepo nāma ‘‘natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti evaṃ pavatto. Sāmīcipaṭikkhepo nāma abhivādanapaccuṭṭhānaañjalīkammabījanādikammānaṃ akaraṇaṃ. Taṃ paṭipāṭiyā vandanādīni karonto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatāpi codanā nāma hoti. Yāgubhattādinā pana yaṃ icchati, taṃ āpucchati, na tāvatā codanā hoti.
除此之外，依过失的方式还分为四种，即事情诽谤、过失诽谤、同住排斥、不适当排斥。所谓事情诽谤，是指出：“你从事了不正当性行为，取非法物品，并且杀害了人，传播虚假言论”诸如此类的指控。所谓过失诽谤，是指：“你犯了不正当性行为的巴拉基戒律过失”，如此说使之承认犯罪。所谓同住排斥，是指不存在与她同住的戒期、避麦、或僧众法事。所谓不适当排斥，是指不礼敬、不回礼、不合掌礼等行为的种种表现。依照此等方式，虽然一个人对某项行为未行礼敬，却对其他行为行礼敬，则应作分别认知。以上即为所谓责难。至于无视这些严格要求，只凭自己意愿随意提问的，则不属于责难。
Aparā pātimokkhaṭṭhapanakkhandhake (cūḷava. 387) ‘‘ekaṃ, bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ, ekaṃ dhammika’’ntiādiṃ katvā yāva dasa adhammikāni pātimokkhaṭṭhapanāni, dasa dhammikānīti evaṃ adhammikā pañcapaññāsa, dhammikā pañcapaññāsāti dasuttarasataṃ codanā vuttā. Tā diṭṭhena codentassa dasuttarasataṃ, sutena codentassa dasuttarasataṃ, parisaṅkāya codentassa dasuttarasatanti tiṃsādhikāni tīṇi satāni honti. Tāni kāyena codentassa, vācāya codentassa, kāyavācāya codentassāti tiguṇāni katāni navutādhikāni nava satāni honti. Tāni attanā codentassapi parena codāpentassapi tattakānevāti vīsatiūnāni dve sahassāni honti. Puna diṭṭhādibhede samūlikāmūlikavasena anekasahassā codanā hontīti veditabbā.
对此，《小巴拉基戒律手册》（第387节）有云：“比库们，有一种非法之巴拉基手册维护，亦有合法之手册维护”，如此开示，列出十种非法的巴拉基维护和十种合法的巴拉基维护，即非法者共五十五种，合法者亦共五十五种，合计一百一十种责难。依其针对情状的不同，可分为三十余类、三十余百类。针对身体方面的责难、言语方面的责难、身语二业的责难三类，合计九十余及九百种。自己责难自己与责难他人的种类加起来，不下两千多种。依此而论，基于显责难等区别，涉及成百上千的责难显现。
§231
231. Vuttappabhedāsu pana imāsu codanāsu yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakā vattabbā ‘‘tumhe amhākaṃ vinicchayena tuṭṭhā bhavissathā’’ti. Sace ‘‘bhavissāmā’’ti vadanti, saṅghena taṃ adhikaraṇaṃ sampaṭicchitabbaṃ. Atha pana ‘‘vinicchinatha tāva, bhante, sace amhākaṃ khamissati, gaṇhissāmā’’ti vadanti, ‘‘cetiyaṃ tāva vandathā’’tiādīni vatvā dīghasuttaṃ katvā vissajjitabbaṃ. Te ce cirarattaṃ kilantā pakkantaparisā upacchinnapakkhā hutvā puna yācanti, yāvatatiyaṃ paṭikkhipitvā yadā nimmadā honti, tadā nesaṃ adhikaraṇaṃ vinicchinitabbaṃ. Vinicchinantehi ca sace alajjussannā hoti parisā, ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbaṃ. Sace bālussannā hoti parisā, ‘‘tumhākaṃ sabhāge vinayadhare pariyesathā’’ti vinayadhare pariyesāpetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.
231. 关于先前区分的多种责难中，因身业责难而除名的，应在僧团中正式举行法会宣读事项，责任在众。若回应“我接受”，则该案件由僧团裁定。若回应“请审查，长老若能宽恕，我们愿意接受”，并且行礼敬诸佛塔等庄严仪轨，完成广场仪式后，则可解除责难。若是长期不再修行而离开僧团、破裂离心、背叛派别者，欲望却复起而再来乞求，须推迟其请求，直到欲望消尽时方可决断。在裁决者若为不知羞耻者，则无王法可恃；若为知羞耻者者，视情形由守护戒律者制定规章、依教法戒律、遵照如来教诫，审慎处理此案，使得案件得以圆满解决。
Tattha ca dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ca anussāvanasampadā ca. Tasmā codakena vatthusmiṃ ārocite cuditako pucchitabbo ‘‘santametaṃ, no’’ti. Evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ñattisampadāya ca anussāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ. Tatra ce alajjī lajjiṃ codeti, so ca alajjī bālo hoti abyatto, nāssa nayo dātabbo, evaṃ pana vattabbo ‘‘kimhi naṃ codesī’’ti. Addhā so vakkhati ‘‘kimidaṃ, bhante, kimhi naṃ nāmā’’ti. ‘‘Tvaṃ kimhi nampi na jānāsi, na yuttaṃ tayā evarūpena bālena paraṃ codetu’’nti uyyojetabbo, nāssa anuyogo dātabbo. Sace pana so alajjī paṇḍito hoti byatto, diṭṭhena vā sutena vā ajjhottharitvā sampādetuṃ sakkoti, etassa anuyogaṃ datvā lajjisseva paṭiññāya kammaṃ kātabbaṃ.
此处‘法’乃指事理、实相；‘律’则是制度和规范；‘世尊教诫’则是教诲和训示。故在责难中，以事理论述，指明过失事实，兼谈规范教法，遵循着实相、明律规范与教诫的完整体系，方能使案件合乎法理，而妥善处理。若对责难对象提出“这是事实不是？”之问，需先确证事实，再用事实为依据责问其过失，明白规范与教诫，引导案件妥当了结。若对不知羞耻者责难，其实是愚痴之举，不足为法，不容接受，更不应助长。若其问：“这是何物？为何责问我？”应加以严正指责：“汝一无所知，何以如此愚蠢地责问他人？”勿赋予应答机会。若不知羞耻者又有智慧，能通过经论文本作正见辩正，应予协助，但在给予谅解前应令其先行悔过。
Sace lajjī alajjiṃ codeti, so ca lajjī bālo hoti abyatto, na sakkoti anuyogaṃ dātuṃ, tassa nayo dātabbo ‘‘kimhi naṃ codesi sīlavipattiyā vā ācāravipattiādīsu vā ekissā’’ti. Kasmā pana imasseva evaṃ nayo dātabbo, na itarassāti, nanu na yuttaṃ vinayadharānaṃ agatigamananti? Na yuttameva. Idaṃ pana agatigamanaṃ na hoti, dhammānuggaho nāma eso. Alajjiniggahatthāya hi lajjipaggahatthāya ca sikkhāpadaṃ paññattaṃ. Tatra alajjī nayaṃ labhitvā ajjhottharanto ehiti, lajjī pana nayaṃ labhitvā diṭṭhe diṭṭhasantānena sute sutasantānena patiṭṭhāya kathessati, tasmā tassa dhammānuggaho vaṭṭati. Sace pana so lajjī paṇḍito hoti byatto, patiṭṭhāya katheti, alajjī ca ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti, alajjissa paṭiññāya eva kātabbaṃ.
若是羞耻心者激发无羞耻心者，则羞耻心者为愚人、无所安立，不能给予相应的教导。对此应以“为何不激发他在戒律堕落、行为堕落等事上留意？”为由而给予教诲。为何仅当此种情况而非他时亦应如此教诲？非也。此乃非相应违犯，而称为法的随顺者。因羞耻心的制止与羞耻心的防护而制定戒律。于此障碍无羞耻心者而得其教导，随即起执。羞耻心者得其教导，则以已现见闻世间世人实际情况立说，因此对彼续行法之随顺。如若羞耻心者是智者，则表彰立说，无羞耻者反复以“此亦无此亦无”为回应，唯应以无羞耻者的回应作为处理依据。
Tadatthadīpanatthañca idaṃ vatthu veditabbaṃ – tipiṭakacūḷābhayatthero kira lohapāsādassa heṭṭhā bhikkhūnaṃ vinayaṃ kathetvā sāyanhasamaye vuṭṭhāti, tassa vuṭṭhānasamaye dve attapaccatthikā kathaṃ pavattesuṃ. Eko ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti, atha appāvasese paṭhamayāme therassa tasmiṃ puggale ‘‘ayaṃ patiṭṭhāya katheti, ayaṃ pana paṭiññaṃ na deti, bahūni ca vatthūni osaṭāni, addhā etaṃ kataṃ bhavissatī’’ti asuddhaladdhi uppannā. Tato bījanīdaṇḍakena pādakathalikāya saññaṃ datvā ‘‘ahaṃ, āvuso, vinicchinituṃ ananucchaviko, aññena vinicchināpehī’’ti āha. ‘‘Kasmā, bhante’’ti? Thero tamatthaṃ ārocesi. Cuditakapuggalassa kāye ḍāho uṭṭhito, tato so theraṃ vanditvā ‘‘bhante, vinicchinituṃ anurūpena vinayadharena nāma tumhādiseneva bhavituṃ vaṭṭati, codakena ca īdiseneva bhavituṃ vaṭṭatī’’ti vatvā setakāni nivāsetvā ‘‘ciraṃ kilamitāttha mayā’’ti khamāpetvā pakkāmi.
此事的本意与启示应当如此了知——据说比库长老蒂皮塔卡楚拉将僧团的律法在金殿下对弟子讲说，傍晚时分起立，起立时发生两种自我对话。一者不肯给予认证，反复称“此亦无此亦无”，继而在长老首次开示时，对某人说“此人作此护法，然不予认证，众多法已毁坏，必有不善成就”，由此产生污秽语言。后以种痣棒与扫脚布拨示以令反思，称“我，善友，不忍自裁，亦不忍他杀”。“为何如此，长老？”长老即明述意旨。对一堆腐尸烧起火焰后，拜敬该长老，长老言“以相应律法之教导为正法之行，应遵守教诫，并以此类讲说为指引”，言罢熄灭火堆，了结争执而离去。
Evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so neva ‘‘suddho’’ti vattabbo, na ‘‘asuddho’’ti, jīvamatako nāma āmakapūtiko nāma cesa. Sace panassa aññampi tādisaṃ vatthu uppajjati, na vinicchinitabbaṃ, tathā nāsitako bhavissati . Sace pana alajjīyeva alajjiṃ codeti, so vattabbo ‘‘āvuso, tava vacanenāyaṃ kiṃ sakkā vattu’’nti. Itarampi tatheva vatvā ‘‘ubhopi ekasambhogaparibhogā hutvā jīvathā’’ti uyyojetabbā. Sīlatthāya nesaṃ vinicchayo na kātabbo, pattacīvarapariveṇādiatthāya pana patirūpaṃ sakkhiṃ labhitvā kātabboti.
如此以羞耻心来激发无羞耻心者，后者于众多场合不肯予以承诺，既非称清净，亦非称不清净，乃称懦弱如哀伤的腐肉。若无羞耻心者同时发生任何如是状况，则不应加以批判，亦不会称是不净者。若羞耻心者激起无羞耻心者，理应称“善友，凭汝言安可如是？”对他者亦当如是表说“二者虽结合同住，然犹共活着”。因戒律缘故，不宜做评价，但为了衣钵容器等应取得相应证据而评价。
Atha lajjī lajjiṃ codeti, vivādo ca nesaṃ kismiñcideva appamattako hoti, saññāpetvā ‘‘mā evaṃ karothā’’ti accayaṃ desāpetvā uyyojetabbā . Atha panettha cuditakena sahasā viraddhaṃ hoti, ādito paṭṭhāya alajjī nāma natthi. So ca pakkhānurakkhaṇatthāya paṭiññaṃ na deti, ‘‘mayaṃ saddahāma, mayaṃ saddahāmā’’ti bahū uṭṭhahanti, so tesaṃ paṭiññāya ekavāraṃ dvevāraṃ suddho hotu, atha pana viraddhakālato paṭṭhāya ṭhāne na tiṭṭhati, vinicchayo na dātabbo.
随后无羞耻心者激发羞耻心者，二者议论甚少，保持恰当安静，且断说“不当如是为之”，对立之故忽生激烈冲突，以致大怒反将无羞耻心者替换。无羞耻心者为维护一方势力不予承诺，众多声言“我等信赖，我等信赖”，此批准一两次则称清净，但因争执不休终至威胁地位而不敢立场，亦不可再予定议。
§232
232. Adinnādānavatthuṃ vinicchinantena (pārā. aṭṭha. 1.92) pana pañcavīsati avahārā sādhukaṃ sallakkhetabbā. Tesu ca kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni, yāni sandhāya porāṇā āhu –
关于拒绝取非法所有之事（戒条第232条）及其判别，共二十五种恶行应被清净划分。于此诸恶行中，胜于戒法之善恶中应察五处，依前文所言——
‘‘Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;
“察时节与地点，并利用罪业与五种用法；
Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo’’ti. (pārā. aṭṭha. 1.92);
比量五处，谓应于何处持守，谓智者当如是行。
Tattha vatthunti bhaṇḍaṃ. Avahārakena hi ‘‘mayā idaṃ nāma avahaṭa’’nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ ‘‘sasāmikaṃ vā asāmikaṃ vā’’ti upaparikkhitabbaṃ. Sasāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle, pārājikena na kātabbā. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.
此中谓器皿。譬如贩卖者言『此器皿为我售出』，虽无加罪，仅须审察此器皿为『有主器皿或无主器皿』。有主时，当视为主人的住处或非住处。若为主人住处且贩卖，则为罪；若为非住处，则不犯戒。至于器皿所有者，将器皿取入，应施与之，彼此该如此合宜。
Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi. Taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tato ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto, nikkhamitvā kāsāvaṃ apassanto ‘‘ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha’’nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā ‘‘assamaṇo dānimhi, vibbhamissāmī’’ti citte uppanne ‘‘vinayadhare pucchitvā ñassāmī’’ti cintesi.
此事之启示缘起于——昔日某王年代，有一比库为礼敬大塔，右手拿着一杈黄蓟枝，进入佛塔场所。时国王亲临佛塔朝拜。礼敬之盛况即兴盛于大众之中。比库感于大众之盛况，见手中枝条掉落，遂拾起，出外，将枝条藏匿，心念于『何况在众多礼敬之中，枝条为何得手，我今不宜持有』。随即难堪而弃之而去。后来他比库返来，见此枝条，抱着悔恨之心，想说『今当归还，必将交付戒律师询问以知戒律是非』。
Tena samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā ‘‘atthi dāni ettha okāso’’ti cintetvā āha ‘‘sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu’’nti. Kathāhaṃ, bhante, taṃ dakkhissāmīti. Tahiṃ tahiṃ gantvā olokehīti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi ‘‘katarāya disāya bahū bhikkhū āgacchantī’’ti? ‘‘Dakkhiṇadisāya, bhante’’ti. Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi, ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehīti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi ‘‘tavedaṃ kāsāva’’nti? ‘‘Āma, bhante’’ti. Kuhiṃ te pātitanti? So sabbaṃ ācikkhi. Thero tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi ‘‘tayā idaṃ kuhiṃ disvā gahita’’nti? Sopi sabbaṃ ārocesi. Tato taṃ thero āha ‘‘sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa, theyyacittena pana gahitattā dukkaṭaṃ āpannosi, taṃ desetvā anāpattiko hoti, idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti. So bhikkhu amateneva abhisitto varamassāsappatto ahosi. Evaṃ vatthu oloketabbaṃ.
当时有一名叫小苏摩长老，乃解通全律的律教师，住持大寺。此人前来向那比库长老顶礼后，请求空隙，询问自己的烦恼。长老遂知晓当时经过所作所为，心思有疑，念曰『现在有何适时机』，便说『若你能将此枝条带来，应可为你立戒之所』。比库答曰『如何操作？』长老曰『你至各处观察』。比库依言遍观五大寺院，却未见其人。长老复问曰『从哪方有比库来？』答曰『南方』。因此长老细致观察枝条的长短、曲折，遵循南方寺院的寺规，找到了那比库，见了长老便将枝条献上。长老问曰『此枝条是你的么？』答『是的，尊者』。为何拾得？比库一五一十地陈述。长老听闻弃置枝条之因，复问曰『何处拾得及持有？』比库亦详细说明。长老遂言『若你清净地持有，将无罪；若是存有执意持有，则生恶罪。但若彼知之而不告，此枝条即为你所有，将成为你身的属性』。由此该事终尽为正法所照。
Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci appagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.
此中『时』者，谓持藏之时。器皿或有不净，或有洁净。故于器皿被取之时，若其清净，则违犯戒律；否则不犯。此时应详细考察。
Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ appagghaṃ hoti, aññattha mahagghaṃ.
此中『处』者，谓所持器皿之处。于该处所取器皿，若清净，则犯戒；若不清净，则不犯戒。器皿为居所之处，洁净；他处必为不洁。
Imassapi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi . Añño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha ‘‘kuto te idaṃ laddha’’nti. Antarasamuddato me ānītanti. So taṃ ‘‘netaṃ tava santakaṃ, theyyāya te gahita’’nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu, tattha ca bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.
此处说明意义所在，是为了指示教法的缘由——据说有一比库在中间海处，采得良好保存的竹筒，装载于肩上，将其制成如壶口装水的精美容器，随后安置于佛塔山中而去。另一比库到中间海，在彼修行之处，见得该容器，因意欲参拜而取之，随后前往佛塔山。见此守护佛塔者饮此容器水时，便问说：“这东西何处所得？”答曰：“我自中间海处带来。”守护者曰：“此非该你所持，宜归还于持者。”两者遂在僧众中争执。由于未能明了真相，二人前往大寺院，彼处击鼓集会，开始审议此事。律师长老对两人作申述审判。
Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti, so evamāha ‘‘iminā idaṃ thālakaṃ kuhiṃ avahaṭa’’nti? ‘‘Antarasamudde avahaṭa’’nti. Tattha taṃ kiṃ agghatīti. Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍeti, dāruatthaṃ pana pharatīti. Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatīti? Māsakaṃ vā ūnamāsakaṃ vāti. Atthi pana katthaci sammāsambuddhena māsake vā ūnamāsake vā pārājikaṃ paññattanti. Evaṃ vutte ‘‘sādhu sādhu, sukathitaṃ suvinicchita’’nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhanto taṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi ‘‘mayi sante bhikkhūnampi bhikkhunīnampi gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī’’ti. Evaṃ deso oloketabbo.
此集会中，有位法学老比库名叫阿比达玛·高达塔，精通律藏，问道：“这容器由何处取得？”答曰：“中间海所得。”即问：“容器是否破坏？”答曰：“未有破损。”因容器为竹制，会断裂、漏水，故问此比库作何手段保护？答曰：“如同有尸体或无尸体。”实际上，若经正觉者制定，尸体或无尸体行为，皆列为犯根本戒。如此确认后，众人称赞“善哉善哉，判决良善准确”。适时时，统治该城的王也为供养佛塔出城，听闻此事询问得知全过程，遂在城中巡行鼓声，应证佛塔及僧尼居民的诉求妥善处理，由律师老比库确定了此审判结果。此地应被了知。
Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati. Yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti, tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.
“破坏”即为物品破坏。新制器物才被破坏，之后即成废弃。例如新制瓷器落地，八个或十个碎裂，就被判为破坏。之后若碎解、断裂、破损、裂开或为小块碎片，则为不整器物。因此，并非所有物都必定视为已破坏。此理应了知。
Paribhogoti bhaṇḍaparibhogo. Paribhogenapi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ – sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo ‘‘tayā ayaṃ vāsi kittakena kītā’’ti? ‘‘Pādena, bhante’’ti. Kiṃ pana te kiṇitvāva ṭhapitā, udāhu naṃ vaḷañjesīti? Sace vadati ‘‘ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalli vā pattapacanakadāru vā chinnaṃ, ghaṃsitvā vā nisitā’’ti, athassa porāṇako aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā, evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovitamattenapi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenapi parimajjanamattenapi, udakasāṭakassa sakiṃ nivāsanapārupanenapi paribhogasīsena aṃse vā sīse vā ṭhapanamattenapi, taṇḍulādīnaṃ papphoṭanenapi tato ekaṃ vā dve vā apanayanenapi antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenapi, sappitelādīnaṃ bhājanantarapaavattanenapi antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenapi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenapi aggho bhassati. Tasmā yaṃ kiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabboti. Evaṃ aggho oloketabbo.
“使用”谓使用器物。即使是由发臭之物制成的器物，也可被破坏。故应如是考察：若有人偷取了他人鞋袜类物，应问此器物主人“此鞋袜由谁处所得？”若答“由脚主人所得”，若言“我数日丢失牙签、香胶或破木、破树枝、折断枝条等”，当视为旧时破坏。又如臭物，又如含有染膏、染梳、发胶、粉末、牙膏、陶土、或一次性擦洗物，均可视为破坏。又如鱼鳞割断、潜水器具破裂、用水壶长柄器具破坏、用米等散落器皿破坏等，若一两块扔落小石子，均视为破坏。又如蜂蜜块等因知其甜美，用指头轻抹取少量，亦为破坏。故若有人以此类相似方法使用脚襪之物，戒律不判处为犯根本戒。此理应了知。
Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyya atthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti. Tenāhu aṭṭhakathācariyā –
如是权衡这五种场地后，善于判断的法官应于适当场所，恰当判定过失是否成立、是轻是重。于是有论师如此言说——
‘‘Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;
“戒法应同等正直，其他无事可为。”
Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.
众多分门别类的论述，深入详尽的义理分析。
‘‘Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;
因此，在此处，须由明了律藏的比库来审察，
Vinayānuggahenettha, karontena vinicchayaṃ.
通过依律为准的引导，由行者进行细致的分析考究。
‘‘Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;
巴利语及其注疏，也当谨慎斟酌，切不可草率，
Ogayha appamattena, karaṇīyo vinicchayo.
应以专注而精进的态度，圆满完整地作出阐释解说。
‘‘Āpattidassanussāho, na kattabbo kudācanaṃ;
遇有违犯事故的陈述，应作为警示而不能随意制作或使用。
Passissāmi anāpatti-miti kayirātha mānasaṃ.
若要行心念中无过失的行为，必当如是照察。
‘‘Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;
即使见知过失，也应当多次回忆反省；
Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.
由智慧的人察明并深入探讨后，须当陈说其过。
‘‘Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;
在此事项上，即使是相称之过，心意多有轻视；
Vasena sāmaññaguṇā, cavantīdha puthujjanā.
平常人依习性惯常轻视清净的僧团品行，乐于放逸。
‘‘Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;
因此，彼等如同毒蛇毒蝎，习于害人殃物；
Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇo’’ti. (pārā. aṭṭha. 1.160-1 tatrāyaṃ anusāsanī);
如火一般显现，不会倨傲自大，谓之明智善巧。（《巴拉注疏》一卷160至161页，此为训示）
§233
233. Uttarimanussadhammārocanaṃ vinicchinantena (pārā. aṭṭha. 2.197) pana ‘‘kiṃ te adhigataṃ. Kinti te adhigataṃ, kadā te adhigataṃ, kattha te adhigataṃ, katame te kilesā pahīnā, katamesaṃ tvaṃ dhammānaṃ lābhī’’ti imāni cha ṭhānāni visodhetabbāni. Sace hi koci bhikkhu uttarimanussadhammādhigamaṃ byākareyya, na so ettāvatā sakkāro kātabbo, imesaṃ pana channaṃ ṭhānānaṃ sodhanatthaṃ evaṃ vattabbo ‘‘kiṃ te adhigataṃ, kiṃ jhānaṃ udāhu vimokkhādīsu aññatara’’nti. Yo hi yena adhigato dhammo, so tassa pākaṭo hoti. Sace ‘‘idaṃ nāma me adhigata’’nti vadati, tato ‘‘kinti te adhigata’’nti pucchitabbo, ‘‘aniccalakkhaṇādīsu kiṃ dhuraṃ katvā aṭṭhatiṃsāya vā ārammaṇesu rūpārūpaajjhattabahiddhādibhedesu vā dhammesu kena mukhena abhinivisitvā’’ti. Yo hi yassābhiniveso, so tassa pākaṭo hoti. Sace ‘‘ayaṃ nāma me abhiniveso, evaṃ mayā adhigata’’nti vadati, tato ‘‘kadā te adhigata’’nti pucchitabbo, ‘‘kiṃ pubbaṇhe, udāhu majjhanhikādīsu aññatarasmiṃ kāle’’ti. Sabbesañhi attanā adhigatakālo pākaṭo hoti. Sace ‘‘amukasmiṃ nāma kāle adhigaka’’nti vadati, tato ‘‘kattha te adhigata’’nti pucchitabbo, ‘‘kiṃ divāṭṭhāne, udāhu rattiṭṭhānādīsu aññatarasmiṃ okāse’’ti. Sabbesañhi attanā adhigatokāso pākaṭo hoti. Sace ‘‘amukasmiṃ nāma me okāse adhigata’’nti vadati, tato ‘‘katame te kilesā pahīnā’’ti pucchitabbo, ‘‘kiṃ paṭhamamaggavajjhā, udāhu dutiyādimaggavajjhā’’ti. Sabbesañhi attanā adhigatamaggena pahīnā kilesā pākaṭā honti.
第233则。针对上行人法的陈述，应以辨正之法审视。若有人说：“你获得了什么？你获得了什么？何时获得？何处获得？何种烦恼已断？你从何法中得益？”这六处应作清净检验。若有比库阐述上行人法的得法，不应轻信，应当就这六处展开质询，说：“你获得了什么？你称为禅定、解脱等中的哪一类？”所获之法既然有所缘起，应当明了。若言“这是我的所得”，则应问其获法何在，是否对无常等法有所断执，断执何种烦恼；又若言“这是我断执”，则应问“何时得法？是朝、午、暮中何时？”因其自知所获时刻便显然。或言“某时得法”，则应问“何地得法？是昼处、夜处何时？”因其自知所获时刻便显然。若言“在某时得法”，则应问“何烦恼已断？”是初道品、第二道品等哪一支已灭除？因为断除烦恼的果，理应显现于所证道。若言“这些烦恼已断”，则应问“你从何种法中获益？”是须陀洹道、斯陀含道等哪一道进入？因其自知所证法理必显现。若言“我是这些法的得益者”，则不得轻信。具多学问、善于关系辨析的比库，能够检验这些六处。对该比库的来由与行持也应加以检验，若其来由行持不纯正，当知“此法非出世法”无疑。若其来由行持纯熟，则虽修三长期戒睡眠谨慎，用心专注于四念处，心如涟漪清净，则其论证与行持相应。若用如恒河水汇于亚穆纳河般的比喻，说明如来及弟子通向涅槃的正道与涅槃相契合。这种情况不可过于尊敬。何以故？因少数凡夫于断贪瞋痴之行持，或尚有惧怖惭愧、起鸡皮疙瘩等心理反应，而凡夫即使稍加谨慎亦会如此，因此对少数凡夫的行持不必过于尊敬。
Sace ‘‘ime nāma me kilesā pahīnā’’ti vadati, tato ‘‘katamesaṃ tvaṃ dhammānaṃ lābhī’’ti pucchitabbo, ‘‘kiṃ sotāpattimaggassa, udāhu sakadāgāmimaggādīsu aññatarassā’’ti. Sabbesañhi attanā adhigatadhammo pākaṭo hoti. Sace ‘‘imesaṃ nāmāhaṃ dhammānaṃ lābhī’’ti vadati, ettāvatāpissa vacanaṃ na saddhātabbaṃ. Bahussutā hi uggahaparipucchākusalā bhikkhū imāni cha ṭhānāni sodhetuṃ sakkonti, imassa pana bhikkhuno āgamanapaṭipadā sodhetabbā. Yadi āgamanapaṭipadā na sujjhati, ‘‘imāya paṭipadāya lokuttaradhammo nāma na labbhatī’’ti apanetabbo. Yadi panassa āgamanapaṭipadā sujjhati, dīgharattaṃ tīsu sikkhāsu appamatto jāgariyamanuyutto catūsu paccayesu alaggo ākāse pāṇisamena cetasā viharatīti paññāyati, tassa bhikkhuno byākaraṇaṃ paṭipadāya saddhiṃ saṃsandati. ‘‘Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā cā’’ti (dī. ni. 2.296) vuttasadisaṃ hoti. Apica kho na ettakenapi sakkāro kātabbo. Kasmā? Ekaccassa hi puthujjanassapi sato khīṇāsavassa paṭipattisadisā paṭipatti hoti, tasmā so bhikkhu tehi tehi upāyehi uttāsetabbo. Khīṇāsavassa nāma asaniyāpi matthake patamānāya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā na hoti, puthujjanassa appamattakenapi hoti.
若言“这些烦恼已断”，则应质问“你从何法中得益？”是否为须陀洹果道，或斯陀含等其他道？其自得之法理必然显现。若言“我是这些法的得益者”，则此言不足以令人生信。因多闻、善于检验的比库们能够审察这六处，且须对该比库的来由和行持审慎检验。若其来由行持不明，则应知“此行持不具出世法之名”；若行持良善，则能于三长期修中慎觉警醒，心专注于四念处净土，心念无染。如恒河水汇入亚穆纳河水般，旷世如来所示弟子的通入涅槃之道与涅槃本身相契合（见《长部释》二卷296页）。因此即便如此，也不宜过度尊敬。为何？因即使少数凡夫修持专注至断除烦恼尚存恐惧、惭愧、毛骨悚然等心理。凡人稍加警觉便然，故对少数凡夫的修持应以此方法予以鼓励劝导。于断烦恼者，纵无身心惧惮，凡夫则稍有烦恼恐惧。
Tatrimāni vatthūni (ma. ni. aṭṭha. 3.102) – dīghabhāṇakaabhayatthero kira ekaṃ piṇḍapātikaṃ pariggahetuṃ asakkonto daharassa saññaṃ adāsi. So taṃ nahāyamānaṃ kalyāṇīnadīmukhadvāre nimujjitvā pāde aggahesi. Piṇḍapātiko ‘‘kumbhīlo’’ti saññāya mahāsaddamakāsi, tadā naṃ ‘‘puthujjano’’ti jāniṃsu.
此处有三则事例（见《中部释》一卷102页）——传言一位长老僧因力不能提一完全供养物给童子故，示现其愚痴怀疑。他沐浴时潜入河岸的枣树下，将脚浸入水中。供养人闻其响作“狂人”之称声，众即知其凡夫身份。
Candamukhatissarājakāle pana mahāvihāre saṅghatthero khīṇāsavo dubbalacakkhuko vihāreyeva acchati. Rājā ‘‘theraṃ pariggaṇhissāmī’’ti bhikkhūsu bhikkhācāraṃ gatesu appasaddo upasaṅkamitvā sappo viya pāde aggahesi. Thero silāthambho viya niccalo hutvā ‘‘ko etthā’’ti āha. ‘‘Ahaṃ, bhante, tisso’’ti? ‘‘Sugandhaṃ vāyasi no tissā’’ti. Evaṃ khīṇāsavassa bhayaṃ nāma natthi.
又有一则，于月满之时，住于大庙一位断尽烦恼的比库长老虽视力薄弱，亦临于寺中安然。国王欲亲视比库，是时临众僧众、行集众中略无声息，王像顾杖趣步步近，怼足如蛇般默示平安。长老如石柱立稳，询问“何来？”“在此，尊者，二三。”王曰“请为二三送香气。”如此断尽烦恼者内无惧怕显现。
Ekacco pana puthujjanopi atisūro hoti nibbhayo. So rajanīyena ārammaṇena pariggaṇhitabbo. Vasabharājāpi ekaṃ theraṃ pariggaṇhamāno ghare nisīdāpetvā tassa santike badarasāḷavaṃ maddamāno nisīdi. Mahātherassa kheḷo calito, therassa puthujjanabhāvo āvibhūto. Khīṇāsavassa hi rasataṇhā nāma suppahīnā, dibbesupi rasesu nikanti nāma na hoti, tasmā imehi upāyehi pariggahetvā sacassa bhayaṃ vā chambhitattaṃ vā rasataṇhā vā uppajjati, ‘‘na ca tvaṃ arahā’’ti apanetabbo. Sace pana abhīru acchambhī anutrāsī hutvā sīho viya nisīdati, dibbārammaṇepi nikantiṃ na janeti, ayaṃ bhikkhu sampannaveyyākaraṇo samantā rājarājamahāmattādīhi pesitaṃ sakkāraṃ arahatīti veditabbo. Evaṃ tāva uttarimanussadhammārocanaṃ vinicchinitabbaṃ.
但有一凡夫相当无畏，其勇猛如狮子。其依夜处预备。瓦萨宫主人为一比库打坐于室内，奉以榴莲果实。大长老顷刻动摇，显现其凡夫本性。断烦恼者味渴断已，天上乐味无故不生。故若以此等方式接受供养，真切的恐惧或害怕或味欲之渴不生，不应谓是阿拉汉。若反而胆怯害怕，颤栗不安犹如狮子坐立，未识天上乐味断尽滋味，此比库虽擅长佛法解释，且被诸国王侯等派遣尊敬，却非真正阿拉汉。由此义理，即知上行人法之审查与判别。
§234
234. Sakale pana vinayavinicchaye (pārā. aṭṭha. 1.45) kosallaṃ patthayantena catubbidho vinayo jānitabbo.
关于律藏总论（巴拉文献第八部第一章第四十五节），应当由善巧之人知悉四种律法。
Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;
所谓的四种律法，为大长老们所具备的广大力量；
Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.
昔日他们将其隐匿并昭示，为法的集合者。
Katamaṃ catubbidhaṃ? Suttaṃ suttānulomaṃ ācariyavādaṃ attanomatinti. Yaṃ sandhāya vuttaṃ ‘‘āhaccapadena kho, mahārāja, rasena ācariyavaṃsena adhippāyā’’ti (mi. pa. 4.2.3). Ettha hi āhaccapadanti suttaṃ adhippetaṃ. Rasoti suttānulomaṃ. Ācariyavaṃsoti ācariyavādo. Adhippāyoti attanomati.
何为这四种？即经文、依经文、教师的言说及自称。经文即经；依经文即依从经文；教师的言说即教师的说法；自称即自我主张。此中经文是指因被称为“经文”的教示；依经文指遵经而行；教师的言说则为教师的言辞；自称标示其自我标榜。
Tattha suttaṃ nāma sakalavinayapiṭake pāḷi.
这里的‘经文’，即为律藏全集巴利文原文。
Suttānulomaṃ nāma cattāro mahāpadesā. Ye bhagavatā evaṃ vuttā –
‘依经文’，指四种大训诂，谓世尊如是所说——
‘‘Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’ti (mahāva. 305).
『比库们，我所称为“这不是行为”的，若未被否定，对此行为不善则顺从，善行则违背，这非为你们所行。比库们，我所称为“这不是行为”的，若未被否定，对此善行顺从，不善行违背，这就是你们之行为。比库们，我所称为“这是行为”的，若未被承认，对此不善行顺从，善行违背，这非为你们所行。比库们，我所称为“这是行为”的，若未被承认，对此善行顺从，不善行违背，这就是你们所为。』（《大毗婆沙论》305）
Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.
所谓『老师辩说』，是由五百位阿拉汉们所制定的三藏集，针对巴利文的文字解释，比较异文的差别，所作的注疏。
Attanomati nāma suttasuttānulomaācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.
所谓『自明法』者，是指依照经典经文顺序，舍弃老师辩说，用自家之觉慧和推理，加上说话的引导，所作的现身说法之讲述解说。
Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo attanomati nāma. Taṃ pana attanomatiṃ gahetvā kathentena na daḷhaggāhaṃ gahetvā voharitabbaṃ, kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ, attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā, attanomatito ācariyavādo balavataro.
虽然经典、律、论、律藏注疏中皆有『自明法』，但以长老部为正宗之『自明法』，应取用正确讲述、并非牵强附会的说法加以修持。缘由是讲述时须先提出要点，用巴利语表达，并以巴利义解释，再用正确理义体证。此『自明法』当从老师辩说中剔除。若能剔除且结合，则应采用；若不能剔除也不结合，则不可用。由于『自明法』整体较为薄弱，老师辩说势力较大。
Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samento eva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ balavataraṃ.
老师辩说亦应从顺经文注疏中剔除。剔除时须结合且采纳，未结合者不可采纳。由此可知，老师辩说较顺经文注疏更有权威。
Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti, sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte otāretabbaṃ. Sace otarati sameti, gahetabbaṃ, no ce, na gahetabbaṃ, suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca gārayhācariyavādo na gahetabbo, suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā, no ce, na gahetabbā, suttasmiṃyeva ṭhātabbaṃ.
顺经典注疏的部分也须剔除。剔除时须结合且采纳，未结合者不可采纳。顺经文注疏权威高于经典本经。因经典为固定不变之佛陀所住真理，当二比库相互论议时，一方持守本经陈述，另一方持顺经典注疏。二者间若无互斥及纠缠，应采纳顺经典注疏。若能剔除且结合，则采纳；否则应持守经典本经。若相互论述，一方提出老师辩说，一方则应剔除。二者若无互斥及纠缠，应采纳老师辩说。若能剔除且结合，则采纳，否则应持守顺经典注疏。若相互论述，一方提出自明法，另一方也应剔除自明法。二者若无互斥及纠缠，应采纳自明法。若能剔除且结合，则采纳，否则应持守顺经典注疏。
Athāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ, suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo āruḷhaṃ pāḷiāgataṃ paññāyati, gahetabbaṃ, no ce tathā paññāyati, na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato ābhataṃ, na gahetabbaṃ, suttānulomasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo, suttānulomeyeva ṭhātabbaṃ. Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā, suttānulomeyeva ṭhātabbaṃ.
于是，依据经文顺序加以取义阐述。所谓他方经文，必须顺着经文而退下去审察。若能退下而合致，须取其义；否则不合时，不退也不合致，便是外方经文、世间法或其他粗俗经文，凡如结头衣、破褛、律表等种种有碍之物出现在其中，不宜取为法义，必须仅在经文顺序之内立处。于是，依据经文顺序加以取义阐述，所谓他方师说。师说者，当顺经文退下审察。若能退下而合致，须取其义；否则不可取，必须仅在经文顺序内立处。于是，依据经文顺序加以取义阐述，所谓他方自说。自说者亦当顺经文退下。若能退下而合致，须取其义；否则不取，也必仅在经文顺序内立处。
Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ, ācariyavādeyeva ṭhātabbaṃ. Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ, ācariyavādeyeva ṭhātabbaṃ. Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā, ācariyavādeyeva ṭhātabbaṃ.
于是，依据师说加以取义阐述。所谓他方经文，当顺师说退下。若能退下而合致，须取其义。其他粗俗经文不应取，必须仅于师说处立。于是，依据师说加以取义阐述，所谓他方顺经文。须顺着经文退下。退下合致者当取，不得取他方，须仅于师说处立。于是，依据师说加以取义阐述，所谓他方自说。自说应顺师说而退下。若能退下而合致，须取之。其他较粗俗师说不取，须仅立于自说处。
Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ, attanomatiyameva ṭhātabbaṃ. Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ, attanomatiyameva ṭhātabbaṃ. Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti, gahetabbo. Itaro gārayhācariyavādo na gahetabbo, attanomatiyameva ṭhātabbaṃ, attano gahaṇameva baliyaṃ kātabbaṃ. Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.
于是，依据自说加以取义阐述。所谓他方经文，须顺自说而退下。若能退下合致，须取之。其他粗俗经文不应取，必须仅于自说处立。于是，依据自说加以取义阐述，所谓他方顺经文。须顺自说经文而退下。退下合致者当取，不取他方，必须仅立于自说处。于是，依据自说加以取义阐述，所谓他方师说。师说当顺自说而退下。若能退下而合致，须取之。粗俗师说不应取，应仅立于自说处，自身所受持的自说必须遵守。各个方面绝不可有愚痴烦扰。
Atha panāyaṃ kappiyanti gahetvā katheti, paro akappiyanti, sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ. Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, paro kāraṇaṃ na vindati, kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ, ‘‘sādhū’’ti sampaṭicchitvā akappiye eva ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā kappiyākappiyavicāraṇaṃ āgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.
于是，依据合宜处加以取义阐述。所谓他方不合宜处，经文及顺经文中都须退下审察。若为合宜者，应立为合宜。若为不合宜者，应立为不合宜。此处显现许多经文所显的合宜之因，与此他因无关，唯应立为合宜。反之，许多经文所显的不合宜之因，与此他因无关，应立为不合宜。若同时出现双重因果阴影，须舍弃自己所持受的因，坚持实正，坚持不立。他于律藏中，应取舍合宜与不合宜，须辨明，深入，仔细思维，必须立为严肃之事。
Atha panāyaṃ akappiyanti gahetvā katheti, paro kappiyanti, sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ. Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye ca vinicchayo vutto, evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo veditabbo. Nāmamatteyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.
于是，依据不合宜处加以取义阐述。所谓他方合宜之处，亦须于经文及顺经文中审查退下。若为合宜，应立为合宜；若为不合宜，立为不合宜。此处多有经文所示不合宜之因，与他因无关，当立为不合宜。又，他方多经文显合宜之因，非此因故应立为合宜。遇双重因因影现，应不放弃自己所受持。唯如合宜与不合宜之审察已明示者，乃至罪过与非罪过、轻罪与重罪等判别，亦应了解此理。此仅名称上的差别，非多远差异，故不宜展述详解。
Evaṃ kappiyākappiyādivinicchaye uppanne yo suttasuttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde ṭhātabbaṃ, sabbaso pana kāraṇavinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ sakalavinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.
如此，于合宜、不合宜等审察中，若显现出在经文、顺经文、师说、自说中额外之因，则须于其论断中立之。然若未得全面因缘审察之经文，不应舍弃该经文，乃须仅于经文内立处。如此，由善巧引导的全面律藏审察，方能产生此四种律法。
Imañca pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchitabbāni. Katamāni tīṇi? Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanasoti idamekaṃ lakkhaṇaṃ. Vinaye kho pana ṭhito hoti asaṃhīroti idaṃ dutiyaṃ. Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritāti idaṃ tatiyaṃ.
这里说，了解了四种律仪之后，具备律仪者应当具有三种标志。那这三种标志是什么呢？第一是经律受纳：就是经文得到接纳、善行完整，遵循经文的教导，这是一种标志。第二是立于律仪：即具备守护律仪的心态和行为。第三是师承绵延：即师徒相续传承完整，谦顺谨慎，善于修习戒律。
Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tadassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ vācuggataṃ. Suvinicchitaṃ suttaso anubyañjanasoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti kaṅkhāchedanaṃ katvā uggahitaṃ. Vinaye kho pana ṭhito hotīti vinaye lajjibhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarukatāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva dīpeti, satthusāsanaṃ garukaṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ ‘‘anāgate lajjī rakkhissati, lajjīrakkhissati, lajjī rakkhissatī’’ti (pārā. aṭṭha. 1.45). Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjibhāveneva vinaye ṭhito hoti suppatiṭṭhitoti.
这里说，所谓经文即整个律藏。经文受纳即是正确接纳。善行圆满是指善业行持完备，具足完善。遵循经文的训诂和阿含、论疏，都十分完善明了，能够解决疑惑并有所阐发。立于律仪意指立基于对律仪的羞耻心。因为无羞耻心者纵使多闻，因贪著利害而生纷争，扰乱正法，导致僧团分裂与王法危机。反之，有羞耻心者虽有忧虑烦恼，精进修戒，以戒为本，护持正法，建立佛法庄严。古时候的长老们言语锐利但注重羞耻，认为未来当有羞耻心者护持，故此依止戒者以羞耻心立于律仪，得以坚固安立。
Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati santiṭṭhituṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī’’ti vissajjeti, yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati ‘‘asaṃhīro’’ti.
所谓“无羞耻”者，是指对巴利文本或论疏，无论从上下文或语意关系中审视询问，都不能明了解释，只会引起胁合、扰乱，不能稳定守护教义，且随意接受自己的见解，舍弃共识，接受他人异见。反之，若对巴利文本或论疏，从上下文和语意细致辨析，逐句仔细考察，如同向教导者亲口讨教般，能够承认说“我们如此说，老师也是如此说”，虽将不同派别教义如握金狮般收藏而不释，也无妄动释义，仍能守护教义，不致灭亡，此即称为“无羞耻”。
Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā assa suṭṭhu gahitā hoti. Sumanasikatāti suṭṭhu manasikatā, āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu upadhāritā pubbāparānusandhito atthato kāraṇato ca upadhāritā . Attanomatiṃ pahāya ācariyasuddhiyā vattā hoti, ‘‘mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā’’ti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ haritvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti, tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇatthero attano upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍavajjittherassa cāti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.
师承绵延即指长老的师徒传承或家系传承得到善护持。善护持意指守护得好，像清楚专注，明亮的灯火一样。善于维持即是由理义和相续关系而维护传承。放弃自己意见，追随导师的纯正教导，如尊重老师在不善老师面前的训导般。所有师徒传承都守护着长老部的正统教法，直到上座长老们亲自向正觉者礼敬受教。这种传承善护得好。即便有不能胜任者，也要由这三种标志来轮转表示。以西方正见，师徒间以巴利语言详问说法，如此便能有所了解。
Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.
具备这三种标志的具足律仪者，对律藏详细内容应当有明了的认识。具体来说，当度过僧团及其成员时，应当观察功德的基缘，观察律藏内容中所载的事项，以及对律藏篇章内容的观照。须审视的有：事项的事实情况、律法提纲、应遵守之法、三种章节划分、交叉过失以及不应当犯的过失。
Vatthuṃ olokentopi hi ‘‘tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使观察事项时，也应理解“用三件事或五件事进行遮盖才应当前往，不可徒然空手前往，前往者若犯过，则是恶业。”（出自《巴拉摩经》517节）由此，有时能察觉某种过失，则应当带上律藏经文，以此作为解决争议的依据，从而平息纷争。
Mātikaṃ olokentopi ‘‘sampajānamusāvāde pācittiya’’ntiādinā (pāci. 3) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使观察戒律汇总时，如『清净正知妄语戒』等教示五种过失的具体某一过失，其人若能以此戒律经典为依据，将该具体过失事项引述呈现，则以此为依据而处理该过失事由。
Padabhājanīyaṃ olokentopi ‘‘akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā’’tiādinā (pārā. 59 atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使观察关于戒律中言『若在身体消灭时与异性合住为犯，不受罪过；若在身体完全消灭时与异性合住，为严重过失』等如巴拉基经第59条条文的大意，其人若能观察七种过失中某一过失，将其经文引述呈现，则以此戒律经典为依据而处理该过失事由。
Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使察看三类戒违章节中，三种桑迦地谢萨过失、三种巴吉帝亚过失或三种恶作过失中任一过失者，于三种章节内见某一具体过失，则将该经典引述呈现，由此章节而调伏该过失事由。
Antarāpattiṃ olokentopi ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti, taṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使觉察中间过失中言『偷盗他物为恶作过失』（戒律汇编第355条），又或其他戒律间差异所示中间过失者，于所修学戒律差异之间出现中间过失，已觉察之，则引述该戒律经典并示现，由此条文而调伏过失事项。
Anāpattiṃ olokentopi ‘‘anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassa asañcicca asatiyā ajānantassā’’ti (pārā. 72, 136, 180, 225, 263 thokaṃ thokaṃ visadisaṃ) evaṃ tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.
即使观察无过失者戒律中如『无过失者是指不住染污心、不存邪念、不著死者之念、不行诉讼害法、不执着解脱者』等多处条文，其在每一戒律上所断示之无过失规范，已明了则将该戒律典籍引述呈现，由此经典而调伏问题。
Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo appaṭivattiyo buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ ce evaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya, tena sādhukaṃ sallakkhetvā sace anāpatti hoti, ‘‘anāpattī’’ti vattabbaṃ. Sace pana āpatti hoti, sā desanāgāminī ce, ‘‘desanāgāminī’’ti vattabbaṃ. Vuṭṭhānagāminī ce, ‘‘vuṭṭhānagāminī’’ti vattabbaṃ. Athassa pārājikacchāyā dissati, ‘‘pārājikāpattī’’ti na vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko, adinnādānamanaussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati, sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno ‘‘āpattī’’ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu ‘‘amhākaṃ ācariyaṃ pucchā’’ti pesetabbo. Sace so puna āgantvā ‘‘tumhākaṃ ācariyo suttato nayato oloketvā ‘satekiccho’ti maṃ āhā’’ti vadati, tato tena so ‘‘sādhu suṭṭhu yaṃ ācariyo bhaṇati, taṃ karohī’’ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero pana atthi, tassa santikaṃ pesetabbo ‘‘amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā’’ti. Tenapi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha tassa saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi, tassa santikaṃ pesetabbo ‘‘asukadaharaṃ gantvā pucchā’’ti. Tenapi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha daharassapi pārājikacchāyāva upaṭṭhāti, tenapi ‘‘pārājikosī’’ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā pabbajjā ca upasampadā ca. Evaṃ pana vattabbo ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni visodhetvā dvattiṃsākāraṃ tāva manasikarohī’’ti. Sace tassa arogaṃ sīlaṃ, kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittaṃ ekaggaṃ hoti, divasaṃ atikkantampi na jānāti, so divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo ‘‘kīdisā te cittappavattī’’ti. Ārocitāya ca cittapavattiyā vattabbo ‘‘pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ karohī’’ti.
比库若精通四种戒仪，且具三相（无常、苦、无我）之慧眼，察五种坐处后以戒律章节调伏，则其裁决无违背，且若佛亲宣断亦同。若有善巧决断之比库，遇修戒有违犯时，若有比库近前询问其过失，其人应承认施护；如无过失，应言『无过失』。若发过失，由宣教来者自称传达，应言『传达者』；若由现身者前来应称『现身者』，若显示严重犯戒阴影，不得称作犯巴拉基戒，因性罪不当。其何故？故以淫乱犯戒，次等人道戒犯忍，盗不与取戒犯轻微心慧细。其罪轻易显现又易护持，故当细问其过失，若明确过失，教示者当断言过失。若他来比库仅据经文所断告之，教示者当称「好，善哉，教师所说当遵」，若无教师，当遣往长老处询之，如有长老聚处，则遣往与长老聚集处问。若仍无，奉托明智居士，则遣往良善公正处问。若童子有巴拉基阴影，也不可称为犯巴拉基戒。佛陀现世罕见，出家入学更稀，因此当言：「离群独处，昼夜端坐，调净戒律，专心修持二十三则戒。」若其卫生、戒律、禅修、心念俱具齐备，虽然越日若干，仍不觉知，日夜违犯悉皆现前，测其心过失，宜称：「何种心境汝发挥？」所问之心境，应言：「出家名为心清净，勤勉修习出家法。」
Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇeyeva vuṭṭhāti. So āgato ‘‘kā te cittapavattī’’ti pucchitabbo. Ārocitāya cittapavattiyā ‘‘natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti. Athassa ārakkhadevatā paracittavidū samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī’’ti vattabbo. Evaṃ katavītikkameneva bhikkhunā sayameva āgantvā ārocite paṭipajjitabbaṃ.
若比库的戒律破坏，则其修行处所无所成就，犹如受伤跳动的心智心神不安，像被猛烈火焰焚烧，如同坐于坚石上而激烈颤抖一样。如是之人当被问曰：「你的心意为何振动？」当其自称心意振动时，应答说：世间无秘密之恶业发作，作恶之人自知其恶。守护天神、他心明了的沙门婆罗门及其他天神皆知此事，今汝自身即为求安心者，当努力自求解脱。比库从外来者处被如此作罪，闻此对语，应当自觉而修学。
§235
235. Idāni yā sā pubbe vuttappabhedā codanā, tassāyeva sampattivipattijānanatthaṃ ādimajjhapariyosānādīnaṃ vasena vinicchayo veditabbo . Seyyathidaṃ, codanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Codanāya ‘‘ahaṃ taṃ vattukāmo, karotu me āyasmā okāsa’’nti evaṃ okāsakammaṃ ādi. Otiṇṇena vatthunā codetvā sāretvā vinicchayo majjhe. Āpattiyaṃ vā anāpattiyaṃ vā patiṭṭhāpanena samatho pariyosānaṃ.
235. 今当由先前所说的种种分别起，请观察其前、中、后果之因缘和结论。比如说，开端为何？中间为何？结局为何？开端即是‘我欲陈说此事，愿尊者给我机会’，此为开端行为。开端之后，以所述内容加以陈说，中间由此成形。果报或无果均由此陈述的立场与结论决定。
Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo? Codanāya dve mūlāni samūlikā vā amūlikā vā. Tīṇi vatthūni diṭṭhaṃ sutaṃ parisaṅkitaṃ. Pañca bhūmiyo kālena vakkhāmi, no akālena, bhūtena vakkhāmi, no abhūtena, saṇhena vakkhāmi, no pharusena, atthasaṃhitena vakkhāmi, no anatthasaṃhitena, mettacitto vakkhāmi, no dosantaroti. Imāya ca pana codanāya codakena puggalena ‘‘parisuddhakāyasamācāro nu khomhī’’tiādinā (pari. 436) nayena upālipañcakesu vuttesu pannarasasu dhammesu patiṭṭhātabbaṃ. Cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe cāti.
陈说中包括有多少根本（mūlā）、多少事由（vatthū）、多少基础（土地）？开端有二根本，或有根本或无根本。事由有三种：所见、所闻及所议。土地有五种，我当随时阐释，非不随时者，非虚妄者，非流俗者，非粗俗者，且有益者，非无益者，且有慈悲者，非嗔恨者。由此陈述之人当在近五十法中确立，且绝无违背。说明与成就必须确立在两项法中，且真实不乱。
Anuvijjakena (pari. 360) ca codako pucchitabbo ‘‘yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ codesi, kimhi naṃ codesi, sīlavipattiyā codesi, ācāravipattiyā codesi, diṭṭhivipattiyā codesī’’ti. So ce evaṃ vadeyya ‘‘sīlavipattiyā vā codemi, ācāravipattiyā vā codemi, diṭṭhivipattiyā vā codemī’’ti. So evamassa vacanīyo ‘‘jānāsi panāyasmā sīlavipattiṃ, jānāsi ācāravipattiṃ, jānāsi diṭṭhivipatti’’nti. So ce evaṃ vadeyya ‘‘jānāmi kho ahaṃ, āvuso, sīlavipattiṃ, jānāmi ācāravipattiṃ, jānāmi diṭṭhivipatti’’nti. So evamassa vacanīyo ‘‘katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī’’ti? So ce evaṃ vadeyya ‘‘cattāri pārājikāni terasa saṅghādisesā, ayaṃ sīlavipatti. Thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ, ayaṃ ācāravipatti. Micchādiṭṭhi antaggāhikā diṭṭhi, ayaṃ diṭṭhivipattī’’ti.
随行者（订正者）和陈述者应问：如你所言，尊者，此比库受责难，是什么因缘？是戒律破坏、行为错乱，还是见解错误？若受戒律破坏责难，陈者当称自己疑是戒律破坏，行为错乱或见解错误责难。彼应答曰：我知有戒律破坏，知有行为错乱，知有见解错误。若彼自承，应追问：何为戒律破坏？何为行为错乱？何为见解错误？答曰：戒律破坏包括四巴拉基、三桑喀地谢萨，行为错乱含重大悔过、应悔过、不善行、恶语，见解错误即执持邪见。
So evamassa vacanīyo ‘‘yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ codesi, diṭṭhena vā codesi, sutena vā codesi, parisaṅkāya vā codesī’’ti . So ce evaṃ vadeyya ‘‘diṭṭhena vā codemi, sutena vā codemi, parisaṅkāya vā codemī’’ti. So evamassa vacanīyo ‘‘yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ diṭṭhena codesi, kiṃ te diṭṭhaṃ, kinti te diṭṭhaṃ, kadā te diṭṭhaṃ, kattha te diṭṭhaṃ, pārājikaṃ ajjhāpajjanto diṭṭho, saṅghādisesaṃ ajjhāpajjanto diṭṭho, thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ ajjhāpajjanto diṭṭho, kattha cāyaṃ bhikkhu ahosi, kattha ca tvaṃ karosi, kiñca tvaṃ karosi, kiṃ ayaṃ bhikkhu karotī’’ti?
陈者应问：「如你责难此比库，是用见解责难，还是用所闻责难，或用猜测责难？」答曰：「我责难是基于所见、所闻或猜测。」问曰：「何谓你所见？你的见何为？何时见此？何处见此？或见此比库犯巴拉基，或犯桑喀地谢萨，或犯重大悔过、应悔过、不善行、恶语？此比库何处？你作何事？此比库何所作？」
So ce evaṃ vadeyya ‘‘na kho ahaṃ, āvuso, imaṃ bhikkhuṃ diṭṭhena codemi, apica sutena codemī’’ti. So evamassa vacanīyo ‘‘yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ sutena codesi, kiṃ te sutaṃ, kinti te sutaṃ, kadā te sutaṃ, kattha te sutaṃ, pārājikaṃ ajjhāpannoti sutaṃ, saṅghādisesaṃ ajjhāpannoti sutaṃ, thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ ajjhāpannoti sutaṃ, bhikkhussa sutaṃ, bhikkhuniyā sutaṃ, sikkhamānāya sutaṃ, sāmaṇerassa sutaṃ, sāmaṇeriyā sutaṃ, upāsakassa sutaṃ, upāsikāya sutaṃ, rājūnaṃ sutaṃ, rājamahāmattānaṃ sutaṃ, titthiyānaṃ sutaṃ, titthiyasāvakānaṃ suta’’nti.
答曰：「不，我未凭所见责难，反以所闻责难。」问曰：「你以所闻责难此比库，所闻为何？情形为何？何时？何地？所闻是此比库犯巴拉基，是犯桑喀地谢萨，是犯重大悔过、应悔过、不善行、恶语吗？所闻是比库、比库尼、在学尼、沙玛内拉、沙玛内莉、近事男、近事女、王、公卿、异道及其弟子所闻的否？」
So ce evaṃ vadeyya ‘‘na kho ahaṃ, āvuso, imaṃ bhikkhuṃ sutena codemi, apica parisaṅkāya codemī’’ti. So evamassa vacanīyo ‘‘yaṃ kho tvaṃ, āvuso, imaṃ bhikkhuṃ parisaṅkāya codesi, kiṃ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi? Pārājikaṃ dhammaṃ ajjhāpannoti parisaṅkasi, saṅghādisesaṃ thullaccayaṃ pācittiyaṃ pāṭidesanīyaṃ dukkaṭaṃ dubbhāsitaṃ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā…pe… titthiyasāvakānaṃ sutvā parisaṅkasī’’ti.
倘若有人如此说：『朋友啊，我并未因听闻而指责此比库，亦不会因怀疑而指责。』那么应答此人言：『朋友啊，你既因怀疑指责此比库，究竟你怀疑什么？怀疑多少？怀疑何时？怀疑何处？你怀疑他违犯了巴拉基戒吗？你怀疑他违犯了桑伽地谢萨戒、土喇吒亚戒、巴吉帝亚戒、应悔戒、恶行戒、恶语戒吗？你怀疑他听闻了比库的过失吗？你怀疑他听闻了比库尼的过失……又怀疑听闻了外道弟子们的过失吗？』
Diṭṭhaṃ diṭṭhena sameti, diṭṭhena saṃsandate diṭṭhaṃ;
见到的，与已经见到的相符，已见者与现见者相接合。
Diṭṭhaṃ paṭicca na upeti, asuddhaparisaṅkito;
不依赖已经见到者而去，是因怀疑不净的人。
So puggalo paṭiññāya, kātabbo tenuposatho.
此人凭着自己的认识，应当作如此的守戒行为。
Sutaṃ sutena sameti, sutena saṃsandate sutaṃ;
听闻的，与已听闻的相符，听过者与现听者相接合。
Sutaṃ paṭicca na upeti, asuddhaparisaṅkito;
不依赖已听闻者而去，是因怀疑不净的人。
So puggalo paṭiññāya, kātabbo tenuposatho.
因此，须凭该人之承诺，方可为其设立守斋戒期。
Mutaṃ mutena sameti, mutena saṃsandate mutaṃ;
戒期如同结合之物，合而成一体；彼此相依，紧密相连。
Mutaṃ paṭicca na upeti, asuddhaparisaṅkito;
此戒期无所倚赖而不成，非清净僧众所承认。
So puggalo paṭiññāya, kātabbo tenuposatho.
故须凭该人之承诺，方可为其设立守斋戒期。
Paṭiññā lajjīsu katā, alajjīsu evaṃ na vijjati;
承诺乃羞耻者所为，然无羞耻者则此种承诺绝无存在。
Bahumpi alajjī bhāseyya, vattānusandhitena kārayeti. (pari. 359);
即便多数无羞耻者发言，也须由所行法令与行为契合方可成事。
Apicettha saṅgāmāvacarena bhikkhunā saṅghaṃ upasaṅkamantena nīcacittena saṅgho upasaṅkamitabbo rajoharaṇasamena cittena, āsanakusalena bhavitabbaṃ nisajjakusalena, there bhikkhū anupakhajjantena nave bhikkhū āsanena appaṭibāhantena yathāpatirūpe āsane nisīditabbaṃ, anānākathikena bhavitabbaṃ atiracchānakathikena, sāmaṃ vā dhammo bhāsitabbo, paro vā ajjhesitabbo, ariyo vā tuṇhībhāvo nātimaññitabbo.
即使是在有斗争之事发生时，比库尼们以卑下的心态接近僧团时，僧团也应以去除烦恼之心接近她们。应当具备善于安坐的能力，善于端坐。年长的比库不得因新来的比库占用座位而心怀嫉妒，应当坐在恰如其分的座位上。言语要适中不过多，不应多言过度。教法应一致而平等地宣讲，或对他人陈述，或对自己思惟，不宜有所过度。尊贵者应当保持寂静之心，决不可轻视寂静状态。
Saṅghena anumatena puggalena anuvijjakena anuvijjitukāmena na upajjhāyo pucchitabbo, na ācariyo pucchitabbo, na saddhivihāriko pucchitabbo, na antevāsiko pucchitabbo, na samānupajjhāyako pucchitabbo, na samānācariyako pucchitabbo, na jāti pucchitabbā, na nāmaṃ pucchitabbaṃ, na gottaṃ pucchitabbaṃ, na āgamo pucchitabbo, na kulapadeso pucchitabbo, na jātibhūmi pucchitabbā. Taṃ kiṃkāraṇā? Atrassa pemaṃ vā doso vā, peme vā sati dose vā chandāpi gaccheyya dosāpi gaccheyya mohāpi gaccheyya bhayāpi gaccheyyāti.
对于经僧团同意、意欲调查之人，不能向上座问话，不能向教师询问，不能向守护信心的人发问，不能向随侍比库提问，不能向同位上座发问，也不能向同位教师请问。不可询问其出身、姓名、血统、归属经藏、家族住处、出生地等。何故如此？其缘由在于若心有爱或嗔恨，则因有爱则生嫉妒，因嫉妒则生嗔恨，因嗔恨则生欲求，因欲求则生嗔恨，因嗔恨则生愚痴，因愚痴则生恐惧，故不应起疑惑纠缠。
Saṅghena anumatena puggalena anuvijjakena anuvijjitukāmena saṅghagarukena bhavitabbaṃ, no puggalagarukena, saddhammagarukena bhavitabbaṃ, no āmisagarukena, atthavasikena bhavitabbaṃ, no parisakappikena, kālena anuvijjitabbaṃ, no akālena, bhūtena anuvijjitabbaṃ, no abhūtena, saṇhena anuvijjitabbaṃ, no pharusena, atthasaṃhitena anuvijjitabbaṃ, no anatthasaṃhitena, mettacittena anuvijjitabbaṃ, no dosantarena, na upakaṇṇakajappinā bhavitabbaṃ, na jimhaṃ pekkhitabbaṃ, na akkhi nikhaṇitabbaṃ, na bhamukaṃ ukkhipitabbaṃ, na sīsaṃ ukkhipitabbaṃ, na hatthavikāro kātabbo, na hatthamuddā dassetabbā.
依僧团同意，对于某人在被调查且愿被调查之情形，应当看他为僧团尊长，非看个人尊长；应当视其为正法尊长，非界外尊长（非佛法方外者）；应当视其为利法者，非不利者；应当及时调查，非不合时宜者；应当调查其所具有之，非无有之；应当调查其温和之，非粗恶之；应当调查其带利之，非无利之；应应以慈心为之，非以嗔恨心；不可藉细微指摘或讥刺揶揄之语为之；不可露出冷笑；不可以眼目轻视；不可发出嘲笑叫嚷之声；不可做头部摇动之相；不可以手势恣意为之；不可以拳头向外显示。
Āsanakusalena bhavitabbaṃ nisajjakusalena, yugamattaṃ pekkhantena atthaṃ anuvidhiyantena sake āsane nisīditabbaṃ, na ca āsanā vuṭṭhātabbaṃ, na vītihātabbaṃ, na kummaggo sevitabbo, na bāhāvikkhepakaṃ bhaṇitabbaṃ, aturitena bhavitabbaṃ asāhasikena, acaṇḍikatena bhavitabbaṃ vacanakkhamena, mettacittena bhavitabbaṃ hitānukampinā, kāruṇikena bhavitabbaṃ hitaparisakkinā, asamphappalāpinā bhavitabbaṃ pariyantabhāṇinā, averavasikena bhavitabbaṃ anasuruttena, attā pariggahetabbo, paro pariggahetabbo, codako pariggahetabbo, cuditako pariggahetabbo, adhammacodako pariggahetabbo, adhammacuditako pariggahetabbo, dhammacodako pariggahetabbo, dhammacuditako pariggahetabbo, vuttaṃ ahāpentena avuttaṃ appakāsentena otiṇṇāni padabyañjanāni sādhukaṃ uggahetvā paro paripucchitvā yathāpaṭiññāya kāretabbo, mando hāsetabbo, bhīru assāsetabbo, caṇḍo nisedhetabbo, asuci vibhāvetabbo, ujumaddavena na chandāgati gantabbā, na dosāgati gantabbā, na mohāgati gantabbā, na bhayāgati gantabbā, majjhattena bhavitabbaṃ dhammesu ca puggalesu ca, evañca pana anuvijjako anuvijjamāno satthu ceva sāsanakaro hoti, viññūnañca sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cāti.
应具备善于安坐、善于端坐，座位稳固充足，能适应勘查并且善于助人而坐，应不离席，不搅扰他人，不走错路，不伪称他人；不对人讲话要有节制，须心无躁动，非狂妄凶狠，应有言辞谦和耐心；应具慈心恻隐心，以利乐众生视之；应避免杂乱无章之言，须发言彻底清楚；应无嗔恨心，不乱发牢骚，不露讽刺轻蔑之容；不可露出轻笑嘲讽之态；身体纯净无秽；行为端正庄重；不应为欲行所动，不为嗔恨所驱，不为愚痴所迷，不因恐惧而动；应居中立之道，体察法理及众生；如此调查者虽是调查者，同时也是宣讲师与教法实施者；智慧者、具戒行的比库比库尼侍者都喜爱他，于心尊敬，应以此培养尊敬之意。
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