32. Garukāpattivuṭṭhānavinicchayakathā · 32. 出重罪抉择论
32. Garukāpattivuṭṭhānavinicchayakathā三十二、重罪出罪决择论
§236
236.Garukāpattivuṭṭhānanti parivāsamānattādīhi vinayakammehi garukāpattito vuṭṭhānaṃ. Tattha (cūḷava. aṭṭha. 102) tividho parivāso paṭicchannaparivāso suddhantaparivāso samodhānaparivāsoti. Tesu paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo. Kassaci hi ekāhappaṭicchannā āpatti hoti, kassaci dvīhappaṭicchannā, kassaci ekāpatti hoti, kassaci dve tisso tatuttari vā. Tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo. Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti.
236.所谓严重违反者，指因犯别住等律仪而受严重违反。这里（三分律小部第102条）讲到三种犯别住：隐蔽犯别住、明白犯别住、同众犯别住。在这三者中，隐蔽犯别住，是指因隐蔽而应受的不同数量的犯别住。有时是一种隐蔽犯别住，有时是两种，有时是一犯，有时是二、三或更多。因此，要判断隐蔽犯别住，首先应知道该行为是否属于隐蔽的。所谓犯别住，是以十种姿态为隐蔽的依据。
Tatrāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti. Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti, sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channā hoti, atha panāyaṃ tattha anāpattisaññī, acchannā hoti. Anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentena acchāditāva hoti, lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti, garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā, garukaṃ vā garukāti ñatvā chādeti, channā hoti, garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti.
在此口诀中说——「犯别住者，即犯别住所显见之事；隐蔽者，亦即隐蔽所显见之事；不即成妨者，亦即不即成妨所显见之事；多者，亦即多者所显见之事；欲遮蔽者，亦即遮蔽者。」此处「犯别住者」就是所犯者，既是犯别住，亦即显现为犯别住。了解这点者即为能遮蔽者，是遮蔽的。若反之，此处则被认为是不犯别住者，亦即无遮蔽者。不犯别住者虽然在犯别住显现处不显现，但通过遮蔽，会起到如同已遮蔽的表相，有时为轻，有时为重，轻或重则相互遮蔽而停留于中间。犯别住者虽无遮蔽，却自认为轻重不同而宣说，但未被宣说的不是被隐蔽的，未能认知轻重，虽然遮蔽，但属明白遮蔽，视为犯别住。
Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato. So ce pakatattasaññī hutvā chādeti, channā hoti. Atha ‘‘mayhaṃ saṅghena kammaṃ kata’’nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pana pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ –
所谓明白犯别住，是指三类被揭露应罚之行为。若人明知而遮蔽，便属明白遮蔽犯别住。若公开宣称“我已被僧团处罚”，则属未明白犯别住。通过未明白者或明白者的遮蔽，最终仍属无遮蔽的。此处亦说—
‘‘Āpajjati garukaṃ sāvasesaṃ,
“严重违反全然发生，
Chādeti anādariyaṃ paṭicca;
依遮蔽而发明无礼，
Na bhikkhunī no ca phuseyya vajjaṃ,
比库尼亦勿涉犯戒，
Pañhā mesā kusalehi cintitā’’ti. (pari. 481) –
『问题』者，为善思所思。
Ayañhi pañho ukkhittakena kathito.
此问题已被明白展开陈述。
Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrujātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassapi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, etasmiṃ pana satiyeva antarāye antarāyikasaññī chādeti, acchannā hoti. Antarāyikassa pana antarāyikasaññāya chādayato acchannāva.
所谓无障碍者，是指在十种障碍中，没有任何一项存在者。若有人因被认为无障碍而覆盖障碍，则称为已被覆盖。即便因恐惧生于恐怖之类黑暗，或害怕非人、猛兽等障碍，也被认为是无障碍的表象而覆盖，实则为被覆盖。譬如住于山林中跨越洞穴或河流时，虽有千钧猛兽等恐怖阻碍行路，但在当时的正念中遮蔽了障碍表象，实亦为被覆盖。障碍由障碍的认识所覆盖，则称为已被覆盖。
Pahūti so sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca, so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti, na gantuṃ, apica kho ‘‘na sakkomī’’ti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hoti, acchāditāva.
所谓多言者，指能亲近比库、能告知者；若有人被认为善于多言而覆盖，则称为已覆盖。若其口齿间有疏懈、喉痛、鼻病、牙痛、持续饥饿，虽借助药物却不能说话或不能前往，而自认为‘不能’者，则称为多言者被消减者。由此被覆盖的亦称为已覆盖。若言语不畅或行止不能，多言者或多言消减者均被覆盖，实亦为已覆盖。
Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana ‘‘chādessāmī’’ti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma. Yassa pana abhikkhuke ṭhāne vasantassa āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa, sabhāgassa santikaṃ vā gacchantassa aḍḍhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti. Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā pakkamitvā sabhāgaṭṭhānaṃ gantvā āvikaroti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ, averisabhāgamattameva pamāṇaṃ. Tasmā averisabhāgassa santike ārocetabbā. Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassapi santike na ārocetabbā.
有覆盖之愿者即谓欲覆盖。若有人在决心坚固下，于前后、两侧、最先等处，忽然失却羞耻心而裸露隐私而直言，非为有覆盖之愿而非覆盖者。住于比库处有比库进入其处而逾越半个月或满月者，非为覆盖之愿而有遮盖，实亦被覆盖。若有如无主男人火焰忽然熄灭后奔入集会场所搅乱，非为覆盖者而非覆盖。若有人见其私处却羞于告知曰‘此为我上师或老师’，则为遮蔽，乃至为过失行为。因上师等的存有无限，恰当的应当告知。若为非上师，则听闻后意欲告知，则不应向该上师告知。
Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā divā vā rattiṃ vā, yāva aruṇaṃ na uggacchati, tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati, sabhāgasaṅghādisesaṃ āpannassa pana santike āvikātuṃ na vaṭṭati. Sace āvikaroti, āpatti āvikatā hoti, dukkaṭā pana na muccati. Tasmā suddhassa santike āvikātabbā. Āvikaronto ca ‘‘tuyhaṃ santike ekaṃ āpattiṃ āvikaromī’’ti vā ‘‘ācikkhāmī’’ti vā ārocemī’’ti vā ‘‘mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī’’ti vā vadatu, ‘‘ekaṃ garukāpattiṃ āvikaromī’’tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana ‘‘lahukāpattiṃ āvikaromī’’tiādinā nayena vadati, paṭicchannāva hoti. Vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenapi ārocitāva hoti.
若于先后有过失发生，无论昼夜，至晨未现前前必须告知。经已遮盖则因遮盖生恶果，若对集会生违犯及障碍之罪，不宜表露。表露则为违犯显现，恶果不能解除。故于圣众前必须显露。显露时应言『我在尔等面前显露一过失』或『我承认一个过失显现』或『我显露一个过失发生情形』，诸如此类皆不可隐讳。若以轻过失相称，则为隐讳。应报告地点、过失、时间，三者都有则完整陈述。
§237
237. Iti imāni dasa kāraṇāni upaparikkhitvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo, tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhappaṭicchannā hoti, ‘‘ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhappaṭicchanna’’nti evaṃ yācāpetvā khandhake (cūḷava. 98) āgatanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, ‘‘dvīhappaṭicchannaṃ, tīhappaṭicchannaṃ, catūhappaṭicchannaṃ, pañcāhappaṭicchannaṃ…pe… cuddasāhappaṭicchanna’’nti evaṃ yāva cuddasadivasāni divasavasena yojanā kātabbā, pañcadasadivasapaṭicchannāya ‘‘pakkhapaṭicchanna’’nti yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva ‘‘atirekapakkhapaṭicchanna’’nti, tato ‘‘māsapaṭicchannaṃ, atirekamāsapaṭicchannaṃ, dvemāsapaṭicchannaṃ, atirekadvemāsapaṭicchannaṃ, temāsa…pe… atirekaekādasamāsapaṭicchanna’’nti evaṃ yojanā kātabbā. Saṃvacchare puṇṇe ‘‘ekasaṃvaccharapaṭicchanna’’nti, tato paraṃ ‘‘atirekasaṃvaccharaṃ, dvesaṃvacchara’’nti evaṃ yāva ‘‘saṭṭhisaṃvaccharaṃ, atirekasaṭṭhisaṃvaccharapaṭicchanna’’nti vā tato vā bhiyyopi vatvā yojanā kātabbā.
237. 这样，在检验了这十种原因之后，应当在初时，即第一次赠与取止处衣时，了知取止处衣的缘起状态。然后于取止处衣的期间，依序记载过错，若当日仅有一次取止，则应言：“尊者，弟子仅因一次取止而生过错，为有意之恶业，取止时间短暂。”如是请求后，应以该戒律篇篇章（小律98）规定的仪式宣告过失，并予以赠与取止衣物。若有两次以上取止，则应分别言：“二次取止，三次取止，四次取止，五次取止……直至十四次取止”，如此累计直至十四日，以日数为累计单位。至十五日取止者，应以“半月取止”为累计。之后至二十九日，应以“半月以上取止”称之，然后依次至“月取止，半月余取止，两月取止，半月两月余取止，三月取止……半个月以上十一月取止”，依此类推累计。满一年时应称为“一周年取止”，以后逐渐累加称呼为“超过一周年取止，两周年取止”，如此推至“六十周年取止”，或以上，则如此继续累计。
Sace pana dve tisso tatuttari vā āpattiyo honti, yathā ‘‘ekaṃ āpatti’’nti vuttaṃ, evaṃ ‘‘dve āpattiyo, tisso āpattiyo’’ti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā , ‘‘sambahulā’’ti vattuṃ vaṭṭati. Nānāvatthukāsupi ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhappaṭicchannāyo’’ti evaṃ gaṇanavasena vā ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukā ekāhappaṭicchannāyo’’ti evaṃ vatthukittanavasena vā ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhappaṭicchannāyo’’ti evaṃ nāmamattavasena vā yojanā kātabbā. Tattha nāmaṃ duvidhaṃ sajātisādhāraṇaṃ sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ. Āpattīti sabbasādhāraṇaṃ. Tasmā ‘‘sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo’’ti evaṃ sabbasādhāraṇanāmavasenapi vaṭṭati. Idañhi parivāsādivinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva.
如果有二个、三个或更多的过错，譬如已被称为“一次过错”，则应讲说“两次过错、三次过错”。若有百次或千次，则称为“众多”。若事由各异，则应言：“尊者，我犯下众多《僧团法戒》中较重戒罪之过错，有一次因取止授衣，有一次犯身体触犯，有一次妄语，有一次个人贪欲，有一次随流行为，合计成为一次取止。”也可按过错种类统计数目而言：“尊者，我犯下众多较重戒罪之过错，种类各异，合计一次取止”为数目计算。亦可仅据名目称呼而言：“尊者，我犯下众多较重戒罪过错，合计一次取止。”此处所说的名称有两类：同种共性（sajāti）与普通名称（sabbasādhāraṇa）。其中“较重戒罪”属于同种共性，“过错”属于普通名称。因此，即便称呼为“犯众多过错合计一次取止”，也是依普通名称而言。以上取止及戒律过错的施行过程中，即可根据对象、戒条及过错名称分类统计。
Tattha sukkavissaṭṭhīti vatthu ceva gottañca. Saṅghādisesoti nāmañceva āpatti ca. Tattha ‘‘sukkavissaṭṭhiṃ kāyasaṃsagga’’ntiādinā vacanenapi ‘‘nānāvatthukāyo’’ti vacanenapi vatthu ceva gottañca gahitaṃ hoti. ‘‘Saṅghādiseso’’ti vacanenapi ‘‘āpattiyo’’ti vacanenapi nāmañceva āpatti ca gahitā hoti. Tasmā etesu yassa kassaci vasena kammavācā kātabbā. Idha pana sabbāpattīnaṃ sādhāraṇavasena sambahulanayeneva ca sabbattha kammavācaṃ yojetvā dassayissāma. Ekañhi āpattiṃ āpajjitvā ‘‘sambahulā’’ti vinayakammaṃ karontassapi vuṭṭhāti ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ‘‘ekaṃ āpajji’’nti karontassa na vuṭṭhāti, tasmā sambahulanayeneva yojayissāma. Seyyathidaṃ – paṭicchannaparivāsaṃ dentena sace ekāhappaṭicchannā āpatti hoti.
其中“取止衣”是指取止之物品和对象（法）。“较重戒罪”属于名称及过错类别。就“取止衣”、“身体触犯”等用语来说，其中既有物品，又有对象的含义。就“较重戒罪”、“过错”等用语，则仅是名称及戒律法则的过错。由此处所规定，某一时间内应当施行戒律仪式者，便应如是诵说。现今我们将以众多过错之普通名称及较多数目方式为标准，配合戒律仪式举行。即便只犯一次过错而宣称“众多”，由于无众多之事实，则不成立。若犯众多过错而仅称一次过失，则不成立，因此应以众多名目为标准组合取止处衣。如例如说，若仅取止一次，则称其为一次取止。
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yācāmi. Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, dutiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yācāmi. Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo , tatiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yācāmīti –
“尊者，弟子犯下众多过错（较重戒罪），为一次取止，愿向尊者、诸众求取众多过错中一次取止的取止衣。尊者，弟子犯下众多过错，为第二次取止，请向尊者、诸众求取众多过错中第二次取止的取止衣。尊者，弟子犯下众多过错，为第三次取止，请向尊者、诸众请求众多过错中第三次取止的取止衣。”
Evaṃ tikkhattuṃ yācāpetvā –
如是三次恳求之后——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ dadeyya, esā ñatti.
“诸尊者！请听，众僧！此女比库名曰某某，犯下众多较重戒罪，合计一次取止。她向众僧乞求众多过错中一次取止的取止衣。若众僧同意，其应得此取止衣。此为法度。”
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yācati, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『请听我说，尊者，僧团啊，在此众多女性比库尼中，有犯了多起罪行而且一次赦免的在此女众比库尼中盛行的犯戒，此人向僧团请求这种赦免。僧团会将此赦免授与这多数女性比库尼的犯戒中一次赦免的犯戒者。对于获赦的这位女性比库尼，僧团给予这种一次赦免的赦免时，那样的人是清净的。若有人违犯，须作说戒。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『我又第二次说同样的话……且第三次也复如是……』
‘‘Dinno saṅghena itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāso, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『既然赦免已经由僧团给予多数女性比库尼犯了多起罪行且一次赦免的犯戒者，这样赦免属于僧团，因此是清净的，我持守此事。』
Evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā kammavācā kātabbā.
『如此，无论谁犯戒，须依其犯戒的性质，取得相应的说戒法。』
Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva ‘‘parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vattaṃ samādātabbaṃ, samādiyitvā tattheva saṅghassa ārocetabbaṃ. Ārocentena ca –
『在说戒法结束之时，该比库尼应当在外衣边界处即作言说：“我已获得赦免，也已获得说戒”，说戒应予许受，若已获准，须当即向僧团告知。由此告知者说：』
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivasāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『我，尊者，多犯多起罪行且一次赦免的女性比库尼，向僧团请求此赦免，僧团赐我这种赦免，我因而受赦，我将持守它，愿僧团监督我是否持守。』
Evaṃ ārocetabbaṃ. Imañca atthaṃ gahetvā yāya kāyaci vācāya ārocetuṃ vaṭṭatiyeva.
应当如是宣说。取此义理，今当着手宣说身体与语言，正是法则所在。
Ārocetvā (cūḷava. aṭṭha. 102) sace nikkhipitukāmo hoti, ‘‘parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmī’’ti nikkhipitabbaṃ. Ekapadenapi cettha nikkhitto hoti parivāso, dvīhi pana sunikkhittoyeva. Samādānepi eseva nayo. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati, māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne ‘‘vediyatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa vihārassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ, antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Ārocentena sace navakataro hoti, ‘‘āvuso’’ti vattabbaṃ. Sace vuḍḍhataro, ‘‘bhante’’ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hotiyeva, vattabhedo pana natthi, uggate aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Vihāraṃ gantvāpi yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Ayaṃ nikkhittavattassa parihāro.
《小部·八品·一〇二》云：若欲存放物品，宜称“我存放衣物，我存放盖被”，此为应当存放之法。单数亦可，指的是所存放的衣物，两件则是双数存放，若存放三件则是三数存放。存放地点也应如此，如存放时占据原处，应当在原处立止。若是缠头衣，垢染之衣中所存放，只有一个地方时，应当存放于某比库附近；所存放的缠头衣除掉污垢后，应在具念比库合往之所存放。若比库即使离开，只要是别人缠头衣未被宣说出来，亦应宣说后存放。于结尾宣说时应说：“愿尊者自知该物。”对两人宣说时应说：“愿尊者等自知该物。”对三人宣说则应说：“愿诸尊者自知该物。”若是初学比库众居处，皆共住舍中，未存放盖被，则应在舍中保留其夜用盖被。如不能清理，则应依规则存放；在第二时刻，有一比库与同住一舍且检视过的比库同住处分坐下，但若未检视之处，则不应坐。还应避免内部私下存放，且白天应依规则存放，宣说之。若宣说者年轻，则应称“比库”；年长者则应称“尊长比库”。若有他比库因某事至该处，若见到或听见声音，则应宣说，若不宣说，则夜间分舍与作息皆有违犯。走过十二时段却不知不觉者，夜间分舍虽有违犯，但白天存放该物仍当进行。如该比库出走，同理存放。初次见到该物者，应宣说后存放。即使进入舍内见到，亦当宣说后存放，此为应当存放之法。
§238
238. Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi. So hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Taṃ dentena –
238. 如此，即若日数有误，则过错之日被隐蔽，纵有多日，为消除忧愁仍应来到僧团，依规则存放，恳求僧悦。此于存放时，觉知之人中断其忧愁；但未存放者则无此修习。因此，过错隐蔽超出之日即为忧愁因，故当授予忧愁者。
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ, bhante, parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ parivutthaparivāso, dutiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ parivutthaparivāso, tatiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti –
授予者云：「尊者，我遭多次过失，且有一时隐蔽，今恳请僧团，垂赐多众之单一时隐蔽过失之单一赦量。僧团已赐，我今请僧团赦免此过失之夜间忧愁。尊者，我……如是说……今请赦免此过失之夜间忧愁。尊者，我……如是说……又赦免此过失之夜间忧愁。」，
Evaṃ tikkhattuṃ yācāpetvā –
如是三次恳求之后，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
「愿僧团听闻，我名为某之比库，遭多次过失，且有一时隐蔽，现请僧团赦免多众之单一时隐蔽过失之单一赦量。若僧团准许，则应授予此比库隐蔽过失之夜间忧愁，此为羯磨。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「请听我说吧，尊者，僧团！这名女比库因犯众多过失，而求一次性遮掩，这就是女比库众多过失一次性遮掩的请求。僧团在此女比库犯众多过失、一次性遮掩过失的情况下，给予了她一次性遮掩。接着，这次遮掩成为全面遮掩，僧团因女比库犯众多过失一次性遮掩而施予其全面遮掩。若这位具寿比库愿意赦免这因女比库犯众多过失一次性遮掩而得的全面遮掩的恩赐，则那恩赐得以保全。若不愿赦免，则应当声明。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我第二次也要陈述同样的内容……第三次也要陈述同样的内容……」
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「女比库因犯众多过失，一次性遮掩而得的全面遮掩，僧团予以赦免。故此，我保持宁静，心持如是。」
Evaṃ kammavācā kātabbā.
如此，应当遣说戒语。
Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vattaṃ samādātabbaṃ, samādiyitvā tattheva saṅghassa ārocetabbaṃ. Ārocentena ca –
戒语仍未结束时，该比库在教团边界内应当说：『我已受持全面遮掩，我即将受戒』。戒语应当受持，受持后当时须向僧团陈报。陈报时应说道——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
「我，尊者，因犯众多过失而得一次性遮掩，我向犯众多过失一次性遮掩的僧团请求该遮掩，僧团将一次性遮掩赐予我。我又因得此遮掩，向犯众多过失一次性遮掩的僧团请求全面遮掩，僧团给予我全面遮掩。我现在行持该遮掩，请尊者僧团持守准此。」
Evaṃ ārocetabbaṃ. Imañca pana atthaṃ gahetvā yāya kāyaci vācāya ārocetuṃ vaṭṭatiyeva.
应如是告知。若把此义了然明白，则可以入于肉体与言语，适合时机而告说。
Ārocetvā sace nikkhipitukāmo hoti, ‘‘mānattaṃ nikkhipāmi, vattaṃ nikkhipāmī’’ti saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne ‘‘vediyatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ, antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca, atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati, aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena pure aruṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvāpi yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Ayaṃ nikkhittavattassa parihāro.
告之之后，若欲施舍，应于僧团中施舍。凡持杖行止之比库，均可于修行者中施舍。除杖者离去后，应于具足念念相随者近前施舍。若离去之后有人近前，应将未告其杖者施舍之后。如其告之末，宜言：“我请尊者收持” 。若有两人告者，应言：“请两尊者收持” 。三人告者，应言：“请三尊者收持” 。施舍时当于所定之处止住。若为非长老之比库，众人同住，应不施舍于正堂，乃应于内殿夜晚计算施舍。若不能举报，则宜遵行所言，将施舍物施入修行之场。经由通往修行起居之门，越过二土墩，径入大路，乃至藏舍或壅塞处坐下。不论何时，应依所言处施舍。若他比库以某事进入该处，若他见之，闻声，则应告知。若未告知者，则分割夜间，或称为夜场破坏。即使他不知，越过十二分持后前往，亦为夜间破坏，然非持戒规条废犯。告知时，当随时留止，令一比库站立为持戒者，与他前往亦可。清晨起时，应于该比库身边施舍。即使他以前因某业于清晨进入，见到某人离开修行处或有来访者，亦应于其身边告知并施舍。此故起众人之告知，将利多比库们团结相随，避免供养不足或破坏。若无人颇见，即便前往修行所见到第一者，亦应告知施舍。此为施舍法中所须避免之过失。
§239
239. Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo, vatte samādinne abbhānāraho hoti. Tenapi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Abbhentena ca –
如此于夜间及日间不断行持，若有约二三十人之比库僧团，则该比库应退避避开。退避时应避免最初入悔，且于分定处常住，且于分处不得作退避行为。因而应完成修行，修行完成则无悔碍。之后应修行完毕且告知，乃可请求退避。未退避前不需复行修持。因超越夜间违犯，故当退避。因退避者乃——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ, bhante, ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ ciṇṇamānatto dutiyampi, bhante, saṅghaṃ abbhānaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ ciṇṇamānatto tatiyampi, bhante, saṅghaṃ abbhānaṃ yācāmī’’ti –
「尊者，我因众多过失犯罪，已一次退避，今请求僧团赦免我的这一次退避，僧团已赦免了。今我请求因退避已生的孪生退避，僧团亦已赦免。又，尊者，我第三次请求赦免孪生退避。」
Evaṃ tikkhattuṃ yācāpetvā –
如此三次请赦免——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
「听我言，尊者，僧团！此女名某比库因众多罪过犯罪，已退避一次。今请求僧团赦免她这一次退避，僧团已赦免。后来因退避又请求赦免，僧团亦已赦免。今她请求赦免孪生退避，如该请求僧团接受，僧团当赦免此女比库，这为程序律法。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『比库们！请听！』此处，名为此女性的比库因多种罪过而遭遇一次性的遮盖（诃梨），故请求为其遮盖罪过，比库团也为名为此女性的比库们中因罪过多而得一次性遮盖者，请求为他授予一次性遮盖。此受遮盖者又请求遮盖之外的护持与安抚，比库团亦为名为此女性的比库中遭遇多种罪过一次性遮盖之人赐予护持与安抚。此时护持者为此比库团众受多罪遮盖的人们而护持，此行是保护、扶持。若此护持者行退缩，则应多语劝说。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『我第二次亦当如此说明……我第三次亦当如此说明……』
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
被比库团所护持笼罩的一名女性比库，得众赞许，故心安宁，我持此义。」
Evaṃ kammavācā kātabbā.
此种训诂行应如法作出。
Evaṃ tāva ekāhappaṭicchannāya āpattiyā paṭicchannaparivāso mānattadānaṃ abbhānañca veditabbaṃ. Imināva nayena dvīhādipaṭicchannāsupi tadanurūpā kammavācā kātabbā.
如是，对于一次性的遮盖罪过，其遮盖、赦免及安抚皆应了知。依此正理，针对二次及以上的遮盖罪过，亦应作相应训诂。
§240
240. Sace pana appaṭicchannā āpatti hoti, parivāsaṃ adatvā mānattameva datvā ciṇṇamānatto abbhetabbo. Kathaṃ? Mānattaṃ dentena tāva –
若有轻微未遮盖罪过生起，未授遮盖而唯赦免与安抚者，如何行？赦免者仅作赦免而已——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācāmi. Ahaṃ, bhante…pe… dutiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācāmi. Ahaṃ , bhante…pe… tatiyampi, bhante, saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti –
‘‘尊者，我犯了多种过失且都未曾自白，故我恳请尊者，愿为无数犯过之众比库向僧团请罪、忏悔、求得宽恕。我……第二次……第三次，愿为无数犯过之众比库向僧团请罪、忏悔、求得宽恕。’’
Tikkhattuṃ yācāpetvā –
请罪完毕后，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
‘‘愿闻其详，尊者。僧团啊，此名为女比库，曾犯多种过失且未自白，今向僧团请罪、忏悔、求得宽恕。若僧团宽恕她，僧团便应赐予此名女比库无数犯过未自白者请罪忏悔的许可，这便是赦免文告（ñatti）。’’
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
‘‘愿闻其详，尊者。僧团啊，此名女比库，曾犯多种过失且未自白，现向僧团请罪忏悔，若僧团赐予许可，允许此名女比库的无数未自白罪过的请罪忏悔，接受这许可者得以安宁；若舍弃此许可，则要面临责难。’’
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
‘‘我第二次如此说明……第三次亦复如是说明……’’
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
‘‘僧团赐予此女比库无数过失未自白的请罪忏悔许可，僧团宽恕她，因此我心安理得，依此遵行。’’
Evaṃ kammavācā kātabbā.
应当施行业语。
Kammavācāpariyosāne ca vattasamādānaṃ vattanikkhepo mānattacaraṇañca sabbaṃ vuttanayeneva veditabbaṃ. Ārocentena pana –
关于业语终结时，也当知道秉持法令和放弃恶行、以及行使谦抑行为等，皆当如所说般了解。由宣说者而言——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『我，尊者，犯多种过失且无隐瞒，今请求僧团赐予对多种过失无隐瞒的忏悔期限，我的僧团赐予了对多种过失无隐瞒的忏悔期限，我谦抑行为地修行，愿僧团护持我。』
Evaṃ ārocetabbaṃ.
如此应当宣说。
Ekassa dvinnaṃ tiṇṇaṃ vā ārocentena paṭicchannamānatte vuttanayeneva ārocetabbaṃ. Ciṇṇamānatto ca yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so abbhetabbo. Abbhentena ca –
若是一人二人或三人由宣说者以所说方法宣布谦抑行为时，若人数为二十余人上述的比库僧团，则应受其恭敬。恭敬者而言——
‘‘Ahaṃ , bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ ciṇṇamānatto dutiyampi, bhante, saṅghaṃ abbhānaṃ yācāmi. Ahaṃ, bhante…pe… sohaṃ ciṇṇamānatto tatiyampi, bhante, saṅghaṃ abbhānaṃ yācāmī’’ti –
『我，尊者，犯多种过失且无隐瞒，今请求僧团赐予对多种过失无隐瞒的忏悔期限，我的僧团赐予了对多种过失无隐瞒的忏悔期限，我作为恭敬者来请僧团赐予恭敬期限。我，尊者……如此……我作为恭敬者第二次请求僧团赐予恭敬期限。我，尊者……如此……我作为恭敬者第三次请求僧团赐予恭敬期限。』
Evaṃ tikkhattuṃ yācāpetvā –
如是向三众恳求后，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
「比长老听，我说：此名为女性的比库，犯有诸多违犯且未经申报之戒，彼向僧团请求免除众多违犯中未申报之责罚。僧团即给予该女性比库诸多违犯中未申报之责罚免除，她既获免除便向僧团恳求赦免；若僧团对该女性比库未进行处罚，则该事属于闲谈流言。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
又说：比长老听，我说：此名为女性的比库，犯有诸多违犯且未经申报之戒，彼向僧团请求免除众多违犯中未申报之责罚。僧团即给予该女性比库诸多违犯中未申报之责罚免除，她既获免除便向僧团恳求赦免。僧团若赦免该女性比库，则该赦免属于平静之赦；倘若不赦免，该女性则将如实陈述。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
我第二次也如此说……我第三次也如此说……
Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
被僧团赦免的此女性比库赦免了僧团，因此无争执，如是我持守。」
Evaṃ kammavācaṃ vatvā abbhetabbo. Evaṃ appaṭicchannāya āpattiyā vuṭṭhānaṃ veditabbaṃ.
因而应以此语申诉而获赦免，应由此获知未申报违犯时的起因。
§241
241. Sace kassaci ekāpatti paṭicchannā hoti, ekā appaṭicchannā, tassa paṭicchannāya āpattiyā parivāsaṃ datvā parivutthaparivāsassa mānattaṃ dentena appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Sace paṭicchannāpatti ekāhappaṭicchannā hoti –
241. 若某人有一项过失是遮蔽（隐藏）性质，另一项则是不遮蔽性质，对于遮蔽的过失给予假如是遮蔽过失的处分，对于由此生起的处分若有来回撤销，反而还可以给予不遮蔽性质的过失。如何理解呢？若遮蔽的过失有一项是暂时遮蔽的——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso, ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācāmī’’ti –
『我，尊者，因多种过失得罪，且仅有一项是暂时遮蔽的，故我请求僧团为多种过失中仅暂时遮蔽的一项施以一次处分。僧团也确为我这多种中过暂时遮蔽一项给予了一次处分。作为撤销的处分，我，尊者，因多种过失得罪，其中有不遮蔽性质者，因此我请求僧团撤销这些多种过失中既有遮蔽也有不遮蔽的处分。』
Tikkhattuṃ yācāpetvā –
在请求被否决后——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ dadeyya, esā ñatti.
『听我说，尊者。僧团，这位名为“此女名之比库”的人，因多种过失得罪，其中过暂时遮蔽的一项被处分，僧团已为此一次处分。作为撤销处分之事，此人因多种过失得罪，其中也是有不遮蔽者，因此他请求僧团撤销这些遮蔽与不遮蔽过失的处分。若僧团同意，僧团则应为此名比库撤销这些多种中过失的遮蔽及不遮蔽处分，这就是定例。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『听我说，尊者。僧团，这位名为“此女名之比库”的人，因多种过失得罪，其中过暂时遮蔽的一项被处分，僧团已为此一次处分。作为撤销处分之事，此人因多种过失得罪，其中也是有不遮蔽者，因此他请求僧团撤销这些遮蔽与不遮蔽过失的处分。僧团若为该比库撤销这些遮蔽及不遮蔽的处分，若那尊者宽恕该比库这些遮蔽与不遮蔽处分的捐赠，即该尊者安静无碍。若不宽恕，则应当说教。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『第二，我也说与此法有关的……第二次也是如此……第三次我同样说与此法有关的……也是如此……』
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『给予僧团的女性比库，免除因多起过失而被隐匿或未隐匿的过错累累追缠之苦，予以享受僧悦，因此僧团宽恕她们。因此，我独自静处，如是持守。』
Evaṃ kammavācā kātabbā.
如是，应当作出这样的决断言语。
Kammavācāpariyosāne ca vattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
在决断语结束时，应当以简述解决办法等方式，完整陈说所有情况。对约定应说：
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso, ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『尊者，因我犯了多种过失，也曾隐匿不隐匿，我曾请求僧团给予多起过失中隐匿的某过失一次赦免，僧团已给予我该一次隐匿过失的赦免，我作为该赦免的兑现者；又因我犯了多种过失，也未曾隐匿，我请求僧团给予多起过失中隐匿与未隐匿的追缠苦一次赦免，僧团已给予我该多起过失中隐匿与未隐匿追缠苦的一次赦免，我持守该赦免，修持不违。愿僧团护持我。』
Evaṃ ārocetabbaṃ.
应当如是说。
Samādinnamānattena ca anūnaṃ katvā vuttanayena chārattaṃ mānattaṃ caritabbaṃ. Ciṇṇamānatto ca yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so abbhetabbo. Abbhentena ca –
已受赦免的追缠苦，至少亲手了结后，应如所述持守不违追缠苦。若有轻微不违追缠苦，若僧团有二十人以上，则不可违犯。如僧团中人数众多，应严格对治。
‘‘Ahaṃ , bhante, sambahulā āpattiyo āpajjiṃ ekāhappaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso, ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, sohaṃ, bhante, ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『尊者啊，我遇到过很多过失，所有这些过失都属于一次性合并隐藏的范畴。因此，我请求僧团，给那些诸多过失中一次性合并隐藏的过失们赐予一次性免罚的宽恕。我的僧团，对那些诸多过失一次性合并隐藏的过失，赐予了我一次性免罚的宽恕。我即是得到宽宥的比库。又尊者啊，我遇到过很多过失，其中也有不隐藏的类别。因此，我请求僧团，对那些诸多过失中隐藏与不隐藏的过失，都给与暂时的宽恕和谅解。我的僧团，对那些诸多过失中隐藏和不隐藏的过失，赐给了暂时的宽恕和谅解。我即是得到宽恕的比库，因此我现在请求对僧团礼敬并祈求恩惠。』
Evaṃ tikkhattuṃ yācāpetvā –
如此三次请求之后，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannāñca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
『尊者啊，请听我说：僧团啊，这位名叫某某的比库，犯了许多过失，其中一次性合并隐藏的过失，因此他请求僧团赐予对那些许多过失一次性合并隐藏的过失的一次性免罚。僧团已赐予此比库，对那些许多过失一次性合并隐藏的过失一次性免罚，他即成为被宽宥的比库。又这位名叫某某的比库，犯下许多过失，含有隐藏与不隐藏的过失，因此他请求僧团赦免那些许多过失中隐藏和不隐藏的过失，赐给暂时的宽恕。僧团已赦免此比库对那些许多过失隐藏与不隐藏的过失暂时的宽恕，他即成为被宽恕的比库。现在此比库礼敬僧团并请求恩惠，若僧团有反对意见，则僧团应反对此名比库，这即是规定。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji ekāhappaṭicchannāyo, so saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ ekāhappaṭicchannānaṃ ekāhaparivāsaṃ adāsi, so parivutthaparivāso, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『尊者啊，请听我说：僧团啊，这位名叫某某的比库，犯了许多过失，其中一次性合并隐藏的过失，因此请求僧团给予一次性免罚。僧团已赦免此比库。又这位名叫某某的比库，犯下许多过失，含有隐藏与不隐藏的过失，因此请求僧团赦免隐藏与不隐藏过失暂时的宽恕。僧团已赦免此比库。他即成为被宽恕的比库。若有具寿比库不悦于名叫某某的比库请求宽恕的行为，则此具寿比库乃是孤独者；若有具寿比库悦纳，亦即予以宽恕的，谓之安静；若有具寿比库反对，则应表明反对意见。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『我再说一次此义……我第三次再说此义……』
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『名叫某某的比库得到僧团的宽宥，僧团对他表示谅解，因此我心安理得，如是持守。』
Evaṃ kammavācaṃ katvā abbhetabbo.
如是造作言语之后，当当作清净。
Paṭicchannaparivāsakathā niṭṭhitā. · 覆藏别住论已毕。
§242
242. Suddhantaparivāso samodhānaparivāsoti dve avasesā. Tattha (cūḷava. aṭṭha. 102) suddhantaparivāso duvidho cūḷasuddhanto mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ‘‘ettakā ahaṃ āpattiyo āpanno’’ti jānātu vā mā vā, akāraṇametaṃ, tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā ‘‘asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī’’ti pucchiyamāno ‘‘āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho’’ti vadati, tassa dinno suddhantaparivāso cūḷasuddhantoti vuccati.
二百四十二、所谓清净事后别住与断事后别住，二者皆属杂染。此中（见《小部阿阇历》102）称清净事后别住有二，即小清净事后别住与大清净事后别住。二者亦当于一夜期间，整体或部分，对不知情及懈怠之人施以训诫，同时须兼顾患病者。至于犯戒期满者，若自己了知『受到此等犯戒』或不知者，且非无因，若出家者在传授戒后，依顺序报告，或日在宣戒之日，或前一日、后一日，被诘问曰：『尊者，我知晓，我在此期间已得清净』时，赋予清净事后别住，称为小清净事后别住。
Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace ‘‘māsamattaṃ asuddhomhī’’ti sallakkhetvā aggahesi, parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva, puna parivāsadānakiccaṃ natthi. Atha ‘‘dvemāsaṃ asuddhomhī’’ti sallakkhetvā aggahesi, parivasanto ca ‘‘māsamattamevāhaṃ asuddhomhī’’ti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ, puna parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati. Idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ ‘‘paṭicchannā’’ti vinayakammaṃ karoti, tassāpatti vuṭṭhāti. Yo paṭicchannaṃ ‘‘appaṭicchannā’’ti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ ‘‘cirapaṭicchannā’’ti karontassapi vuṭṭhāti, cirapaṭicchannaṃ ‘‘acirapaṭicchannā’’ti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā ‘‘sambahulā’’ti karontassa vuṭṭhāti ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ‘‘ekaṃ āpajji’’nti karontassa na vuṭṭhāti.
取此教诲，即在修行者获知彼时自净之期时，须带回此期，余下剩余之月或二月则须分别清净之。若如实言『我尚未达前述月数之清净』且提出此言，即使修行者后又违犯其他月清净，则该月仍须清净，且无须重复修古净事功。若言『我已违犯两月清净』且告知，修行者又表示『我实为约一月不净』，则只须清净该月，不须再行修古净事功。此乃清净事后别住之上升与下降标识。又此中有一标志，犯戒时若有人未隐藏犯戒，称作「已隐」戒行者其犯戒即成立；反之，未隐犯戒者即不成立。若早已隐戒而称尚未隐戒者其戒则成立，反之，若隐戒者称未早隐戒者其戒不成立。若一次犯戒而说多次犯者其戒成立，反之，若多次犯戒而谓只一次犯戒者戒不成立。
Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti nassarati, vematiko vā hoti, tassa dinno suddhantaparivāso mahāsuddhantoti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ, ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti ‘‘māso vā saṃvaccharo vā mayhaṃ āpannassā’’ti, māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ.
若如法依顺序互相追问仍不知一夜期间而执迷者，则名为懈怠者，此时赋予大清净事后别住。取此后，乃至受比库戒之日止，终须以夜数计算作清净之行。此时此别住乃呈上升状，下降于下方。故若在清净期间作出一夜期间之认证，言『我曾犯戒一月或一年』，则须清净该月或该年。
Parivāsayācanadānalakkhaṇaṃ panettha evaṃ veditabbaṃ – tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo –
关于乞求别住的特征，此处当知。比库应亲近僧团，独自穿上上衣，向年长比库之足跪拜，坐于跗趾坐，合掌恭敬后，说出如是言辞——
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ, āpattipariyantaṃ na jānāmi, rattipariyantaṃ na jānāmi, āpattipariyantaṃ nassarāmi, rattipariyantaṃ nassarāmi, āpattipariyante vematiko, rattipariyante vematiko, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yācāmī’’ti.
『尊者，我多次犯有桑喀地谢萨犯戒，尚不知犯戒期限，不知断事后别住，犯戒期限亦不知，犯戒期限迷惑，断事后期限迷惑，我今恳求僧团，赐予我彼犯戒之清净事后别住。』
Dutiyampi yācitabbo. Tatiyampi yācitabbo.
第二次也应当请求。第三次也应当请求。
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
如是应由比库以相反的方式告知僧团——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ dadeyya, esā ñatti.
『听我说，尊者，僧团啊，有一名女比库尼犯了多种桑迦地谢萨戒罪，她不知戒罪的终止，也不知夜间守戒，戒罪终止时反而毁坏，夜间守戒时也毁坏，戒罪终止时心存疑惑，夜间守戒时心存疑惑，她请求僧团赐给她这些戒罪的清净取消衣服。如僧团认为许可，僧团即赐给这位女比库尼这些戒罪的清净取消衣服，此即是赞同。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『听我说，尊者，僧团啊，有一名女比库尼犯了多种桑迦地谢萨戒罪，她不知戒罪的终止，也不知夜间守戒，戒罪终止时反而毁坏，夜间守戒时也毁坏，戒罪终止时心存疑惑，夜间守戒时心存疑惑，她请求僧团赐给她这些戒罪的清净取消衣服。若僧团允许给予这名女比库尼这些戒罪的清净取消衣服，则该衣服是纯净的。若不允许，则她应当发言说明原因。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『第二次我说了此义……第三次也说了此义……』
‘‘Dinno saṅghena itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ. Suddhantaparivāso, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『僧团赐与这名女比库尼这些戒罪的清净取消衣服，若僧团允许，则是纯净。故我恪守此法』——
Evaṃ suddhantaparivāso dātabbo.
如是，这种净除犯戒的约束必须予以施与。
Kammavācāpariyosāne vattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
关于犯戒谴责结束时的一切收受之事，皆当如是述说。被请求者则应如次说：
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ, āpattipariyantaṃ na jānāmi, rattipariyantaṃ na jānāmi, āpattipariyantaṃ nassarāmi, rattipariyantaṃ nassarāmi, āpattipariyante vematiko, rattipariyante vematiko, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, sohaṃ parivasāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti ārocetabbaṃ.
『我，尊者，犯有多种僧团重戒罪过，犯戒完结时间不详，夜间时间亦不详，犯戒完结时间我已失去记忆，夜间时间我亦失去记忆，犯戒期间我沉醉迷惑，夜间期间亦沉醉迷惑，我，尊者，请求僧团给予我这些犯戒的净除约束，僧团给了我这些犯戒的净除约束，我就依此住持，我愿意清楚知道，应当住持』，此宜说。
Ekassa dvinnaṃ vā tiṇṇaṃ vā ārocanaṃ vuttanayameva. Parivutthaparivāsassa mānattaṃ dentena –
对一人、两人或三人提出请求，应皆如是述说。若为求得净除约束，则应由施与者表示悦纳说：
‘‘Ahaṃ , bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ, āpattipariyantaṃ na jānāmi, rattipariyantaṃ na jānāmi, āpattipariyantaṃ nassarāmi, rattipariyantaṃ nassarāmi, āpattipariyante vematiko, rattipariyante vematiko, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, sohaṃ, bhante, parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mārattaṃ yācāmī’’ti –
『我，尊者，犯有多种僧团重戒罪过，犯戒完结时间不详，夜间时间亦不详，犯戒完结时间我已失去记忆，夜间时间我亦失去记忆，犯戒期间我沉醉迷惑，夜间期间亦沉醉迷惑，我，尊者，请求僧团给予我这些犯戒的净除约束，僧团给了我这些犯戒的净除约束，我，尊者，请求此净除约束转作昼夜净除约束』，
Evaṃ tikkhattuṃ yācāpetvā –
如此请求三次之后，……
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
『愿听我说，尊者，僧团，诸多此名比库犯有梵行破戒的巴拉基咖错误，彼不知有犯戒终止之时，不知有断夜终止之时；彼失却犯戒终止之时，失却断夜终止之时；犯戒时愚昧，断夜时愚昧。彼向僧团请求这些犯戒终止后清净更衣，僧团向此名比库给予这些犯戒终止后清净更衣。彼转覆更衣，向僧团请求这些犯戒终止的守夜与僧悦；若僧团有相应量，僧团向此名比库给予这些犯戒终止的守夜与僧悦。此谓甘马（仪式）。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『愿听我说，尊者，僧团，诸多此名比库犯有梵行破戒的巴拉基咖错误，彼不知有犯戒终止之时，不知有断夜终止之时；彼失却犯戒终止之时，失却断夜终止之时；犯戒时愚昧，断夜时愚昧。彼向僧团请求这些犯戒终止后清净更衣，僧团向此名比库给予这些犯戒终止后清净更衣。彼转覆更衣，向僧团请求这些犯戒终止的守夜与僧悦，僧团向此名比库给予这些犯戒终止的守夜与僧悦。谁宽恕此名比库的这些犯戒终止的守夜与僧悦，彼便安静；谁不宽恕，彼将失口说法。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『第二次我亦如是说……第三次我亦如是说……』
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『僧团若给予此名比库这些犯戒终止的守夜与僧悦，则得僧团宽恕，因此我心安然，我是如是持守此理。』
Evaṃ kammavācā kātabbā.
如是，甘马言说应当为之。
Kammavācāpariyosāne mānattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
甘马言说终止时，诸如僧悦的受纳等全盘须应言说明白。然而说此者却云—
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ, āpattipariyantaṃ na jānāmi, rattipariyantaṃ na jānāmi, āpattipariyantaṃ nassarāmi, rattipariyantaṃ nassarāmi, āpattipariyante vematiko, rattipariyante vematiko, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『尊者，我犯了许多桑哈地谢萨戒过，犯过的戒过期限已过我不知道，夜间期限已过我也不知道，戒过期限已消失了，夜间期限已消失了，戒过期限时我是迷惑的，夜间期限时我是迷惑的。我向僧团请求那等犯过的净除修习衣，僧团亦赐我那等犯过的净除修习衣；我又向僧团请求那等犯过的披袈裟，僧团亦赐我那等犯过的披袈裟；我持戒而行，尊者，请僧团护持我持戒行者。』
Evaṃ ārocetabbaṃ.
此则应当如是宣说。
Ciṇṇamānatto ca yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentena ca –
当行为合于净除戒的心态是：若沙弥僧团有二十人，彼时应当对彼比库进行劝诫。劝诫有言：
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ, āpattipariyantaṃ na jānāmi, rattipariyantaṃ na jānāmi, āpattipariyantaṃ nassarāmi, rattipariyantaṃ nassarāmi, āpattipariyante vematiko, rattipariyante vematiko, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, sohaṃ bhante ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『尊者，我犯了许多桑哈地谢萨戒过，犯过的戒过期限已过我不知道，夜间期限已过我也不知道，戒过期限已消失了，夜间期限已消失了，戒过期限时我是迷惑的，夜间期限时我是迷惑的。我向僧团请求那等犯过的净除修习衣，僧团亦赐我那等犯过的净除修习衣；我又向僧团请求那等犯过的披袈裟，僧团亦赐我那等犯过的披袈裟；尊者，我以净除心态向僧团祈求。』
Evaṃ tikkhattuṃ yācāpetvā –
这样三次诚恳请求后—
‘‘Suṇātu me , bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
『请聆听我说，尊者，僧团！此名之女性比库犯了许多桑哈地谢萨戒过，犯过期限已过她不知晓，夜间期限已过她不知晓，戒过期限已消失，夜间期限已消失，戒过期限时她是迷惑的，夜间期限时她是迷惑的。她向僧团请求那等犯过的净除修习衣，僧团赐予她那等犯过的净除修习衣；她又请求犯过的披袈裟，僧团亦赐予她那等犯过的披袈裟；她以净除心态祈求僧团。如果僧团受此称许，便应对该名女性比库不加厌恶，此为教规。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānāti, āpattipariyantaṃ nassarati, rattipariyantaṃ nassarati, āpattipariyante vematiko, rattipariyante vematiko, so saṅghaṃ tāsaṃ āpattīnaṃ suddhantaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ suddhantaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
世尊，愿聆听，众僧中有一名为女人众的比库，犯了多种僧团法中重罪，却不知其罪之极限，也不知其时限，逾越了罪的极限且逾越了期限。若罪在限期内未除，期限内未除，若罪超限，期限超限，此人对罪心生怨恨，且对期限亦怨恨。他于是请求僧团赦免这些罪过，使其罪业得以净清。僧团亦赦免这名女人众出家比库的该等罪业净清。此赦免之后，他请求僧团赦免罪过而垂念。僧团也赦免她的罪业垂念。她于是心怀自满，请求僧团回避自己。僧团便回避这女人众出家比库。若有人许可她，便是宽恕。若有人不许可，她就孤立无援。若有违背者，将受惩罚。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
我还愿陈述第二义……我还愿陈述第三义……
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
被僧团所绕之女人众出家比库，获僧团宽恕。因而我得心安，正持此义。
Evaṃ kammavācaṃ katvā abbhetabbo.
此乃以行为言语作净除而应当回避之理。
Suddhantaparivāsakathā niṭṭhitā. · 清净边别住论已毕。
§243
243.Samodhānaparivāso pana tividho hoti – odhānasamodhāno agghasamodhāno missakasamodhānoti. Tattha (cūḷava. aṭṭha. 102) odhānasamodhāno nāma antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati.
释义中，净除现象有三种：起始净除、总净除及不净除。其释义如下：起始净除者，指犯下中途罪后，于应受退戒日清净退罪，为前罪之基础，随后于根本罪解脱召开时，提前将该罪净除，此即称为净除行为。
Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā anikkhittavatto aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlaāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva, pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassānipi parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā puna saṭṭhivassāni parivāsāraho hoti. Evaṃ mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsavutthadivasāpi sabbe makkhitāva honti. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho nāma na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti, parivāsopi vasitabbo.
此处判别之理：若某人在被净除罪业掩盖期间，行无谨慎、无戒心或无发露，且又犯他罪，将以先前罪与后罪分别处理。故于净除日及罪被揭露日，前后罪悉数清净，随后再以新罪作为根本罪净除。若是将根本罪秘密掩盖，中途罪失察不显，则须净除新罪。且若犯中途罪，亦同当为净除。由此方法，直至六十年忏悔期限，相关罪业仍为根本罪。即使六十年守戒戒行为净除且谨慎，但某一日缘起中途罪暴露，则须重新计算六十年之罪业净除期。如此行无戒心等状态时，前后净除日及罪被揭露日皆应焚毁。倘若发露者当受罚，不具净除之资格。为何？因为未以谨慎心行罪，反而明知故犯，故其罪应当纯净持守。若秘密掩盖，则应责令忏悔。
‘‘Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha kiṃ kātabba’’nti vutte mahāsumatthero āha ‘‘atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo’’ti. Mahāpadumatthero panāha ‘‘kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā, vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo’’ti. Ayaṃ odhānasamodhāno nāma.
「若因内在之罪根发生附加之隐匿违犯，当如何处理？」时，大宿长老说：「此人多种情形参杂，应将多种过失依次剖析开示。」大床老长老又说：「何以称为多种情形？这乃是集合聚合蕴团之法，与诸佛住世时代相似。过失者或藏或不藏，或轻或重参杂不同。为律藏主持者安排戒律言语须有适当度量。由于此处附加隐匿多种违犯，必须将此根本罪过确立，之后依据不同情况施与别的处分。」此即所称的罪过隐匿多重之辨别与处理。
Taṃ dentena paṭhamaṃ mūlāya paṭikassitvā pacchā parivāso dātabbo. Sace koci bhikkhu pakkhapaṭicchannāya āpattiyā parivasanto antarā anikkhittavattova puna pañcāhappaṭicchannaṃ āpattiṃ āpajjati, tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo –
应当先将前一根本罪过予以退回，然后再施予别的处分。若有比库因附带隐匿违犯而受到责罚，中间未能清除时，复又犯五种缺失隐匿之罪，则该比库当赴僧众，向众比库做出单独服从，敬礼长老比库脚，坐于平台上，合掌恭敬，言语如下：
‘‘Ahaṃ , bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ, bhante, saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yācāmī’’ti.
「尊者，我曾多次犯错，受附带隐匿之罪罚。我请求僧团，给予众多过失中附带隐匿罪过的从宽处分。僧团已予我过失多重附带隐匿罪的宽大处分。我服从该处分期间又犯多种隐匿之罪。我请求尊者，向僧团申请中间多种隐匿违犯根本罪过的退回。」
Dutiyampi yācitabbo. Tatiyampi yācitabbo.
第二次应当请求，第三次亦应请求。
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
对违背之比库，僧团应以口头训诫告知——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikasseyya, esā ñatti.
「请听我说，尊者，僧团呀，此女名某之比库犯多重附带隐匿之罪，已请求并受了僧团宽大处理。她服从该处分期间，又犯多种隐匿之过。我等应告诉僧团，该女比库请求退回多种隐匿之根本违犯。这若得僧团同意，僧团当退回该女比库多种附带隐匿违犯之根本罪过，此为训诫法。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassati, yassāyasmato khamati itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanā, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「比库们！请听！本僧『女性比库众』名中，众多比库犯了许多戒失，现请求赦免隐敝的过失，则比库众给予赦免。赦免后，期间如众多过失再次生起，称为『五重隐蔽过失』，此时比库众请求严正退避（根本退回）五重隐蔽之中间过失，比库众则予以严正退避。若谁宽恕，称为宽赦，否则当讲说。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我还要说第二义……第三义亦复如是……」
‘‘Paṭikassito saṅghena itthannāmo bhikkhu antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanā, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「对女性比库众所作之严正退避，若众宽赦，则安静，否则不安静，我持守如是法。」
Evaṃ mūlāyapaṭikassanā kātabbā.
「如是必须作严正退避。」
Evañca samodhānaparivāso dātabbo. Tena bhikkhunā saṅghaṃ upasaṅkamitvā…pe… evamassa vacanīyo –
「严正退避之时，亦当作此相应之事。于是比库持戒者诣众前……应当说此言——」
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, sohaṃ, bhante, saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yācāmī’’ti.
「比库们！我此『女性比库众』名中，犯众多过失，现请求赦免隐蔽之过失，比库众赦免后我受赦免。随后如有『五重隐蔽过失』再生起，我请求严正退避，比库众亦予严正退避。今我请求比库众将此严正退避用于先前诸多过失的调伏。」
Dutiyampi yācitabbo. Tatiyampi yācitabbo.
第二次也应请求。第三次也应请求。
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
比库已犯犯戒时，应由僧团以表决方式加以指出——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yācati , yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ dadeyya, esā ñatti.
『愿听我说，尊者，僧团，此名为女性名的比库犯了多种犯罪，现有遮蔽身份的过失，故请求僧团为多位犯罪遮蔽者给予遮蔽赦免。僧团给予该女性名比库诸多犯罪的遮蔽赦免后，其犯罪得以遮蔽。然而，若在众多犯罪中出现五种根本的遮蔽被发现，该比库请求僧团为此五种根本遮蔽过失进行根本的退回处理，僧团对该女性名比库施以根本退回，则该比库请求僧团对其过去的犯罪进行除灭赦免。若僧团允许，则僧团应给予该女性名比库对过去五种根本遮蔽的犯罪除灭赦免，此即为规定。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yācati, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『愿听我说，尊者，僧团，此名为女性名的比库犯了多种犯罪，有遮蔽身份的过失，故请求僧团予以遮蔽赦免。僧团对该女性名比库给予遮蔽赦免后，其犯罪得以遮蔽。然而，若在众多犯罪中出现五种根本遮蔽被发现，该比库请求僧团为此五种根本遮蔽过失进行根本的退回处理，僧团对该女性名比库施以根本退回，则该比库请求僧团对其过去的犯罪进行除灭赦免。僧团若对该女性比库的请求给予过去五种根本遮蔽犯罪的除灭赦免，若有长老许可，则赦免成立。若没人许可，则应开口论辩。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『我第二次陈述此义……如前所述……我第三次陈述此义……如前所述。』
‘‘Dinno saṅghena itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāso , khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『经僧团给予该女性名比库对其过去五种根本遮蔽犯罪的除灭赦免，僧团允许，则我安住于此清净中。』
Evaṃ samodhānaparivāso dātabbo.
应当在此给予修习圆满的顺次。
Kammavācāpariyosāne ca vattasamādānādi sabbaṃ pubbe vuttanayameva. Ārocentena pana –
关于善语的完结以及对恶行的根除等，都应依前所说的顺序一一实行。师长对弟子如此教诲时——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, sohaṃ parivasāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
「我，尊者，曾犯多种罪过，时值半月，则请求比库僧团为多种罪过的半月期给予宽宥，僧团便给予我多种罪过的半月宽宥。我修习以后中间再犯五种重罪，便请求比库僧团对多种罪过中五种重罪的根本处进行退回原本，僧团便对我实施退回原本。我又请求比库僧团对多种罪过过去的罪过，给予修习圆满的顺次，僧团便给了我多种罪过过去的修习圆满的顺次。我遂依此修持，尊者，愿比库僧团成就此法维护我。」
Evaṃ ārocetabbaṃ.
应当如此而说。
Parivutthaparivāsassa mānattaṃ dentena –
给与寂静宽恕时对长老的尊重——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, sohaṃ, bhante, parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yācāmī’’ti –
「我，尊者，曾犯多种罪过，时值半月，则请求比库僧团为多种罪过的半月期给予宽宥，僧团便给予我多种罪过的半月宽宥。我修习以后中间再犯五种重罪，便请求比库僧团对多种罪过中五种重罪的根本处进行退回原本，僧团便对我实施退回原本。我又请求比库僧团对多种罪过过去的罪过，给予修习圆满的顺次，僧团便给了我多种罪过过去的修习圆满的顺次。我今，尊者，为得济济一时长老悦纳，愿请求比库僧团施宁静宽恕。」
Evaṃ tikkhattuṃ yācāpetvā –
于是经过三次恳求后，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
世尊说：「比库们听我说，这位女名比库，犯了许多戒律的过失，且这些过失多被遮掩，故他请求僧团为多种遮掩过失举行遮盖仪式。僧团赐给这位女名比库多种遮掩过失的遮盖仪式。她在修习期间又犯了五种禁止披露的过失，故她请求僧团为她已披露的五种过失举行根本性逐出仪式。僧团为这位女名比库执行了此根本性逐出仪式。她又请求僧团为过去所犯五种过失举行清除仪式，僧团也赐与她清除过失的仪式。于是这位女名比库在重新起行时请求僧团多种过失的保护休止仪式；如果僧团同意，僧团也会授与这休止仪式。这便是此规则。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
世尊复说：「比库们听我说，这位女名比库犯了许多过失且遮盖起来，故请求僧团为多种遮盖过失举行遮盖仪式，僧团赐与她此仪式。她修行时又犯五种禁止透露的过失，请求僧团举行根本逐出过失的仪式，僧团为她执行了此逐出仪式。她又请求僧团为过去犯的五种过失举行清除仪式，僧团也赐与此清除仪式。她在重新起行时请求为多种过失休止仪式，僧团予以护持。若供养此女比库的僧团同意，就宜授与休止仪式，对此休止仪式供养者称为寂静者；若违犯该仪式者，应当谴责他。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我还要第二次讲述此意……依前所说……我还要第三次讲述此意……依前所说……」
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「僧团赐给这位女名比库多重过失的休止仪式，僧团许可了，因此我恭敬持有此法。」
Evaṃ kammavācā kātabbā.
由此可知，应当作如是的善教谕。
Kammavācāpariyosāne ca mānattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
在业语终止及僧悦等各项，皆属训诂说明。然开口者说道——
‘‘Ahaṃ , bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi , sohaṃ mānattaṃ carāmi, vediyāmahaṃ bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『尊者，我曾犯多种罪过，遭遇众多违犯，求请僧团赦免众多违犯的掩盖。如果僧团赦免了我众多违犯的掩盖，我就住于其中。随后，我又犯了五种违犯的掩盖，我向僧团请求赦免这五种违犯的根本退回。僧团也如我所求，赦免了我这五种违犯的根本退回。接着，我又向僧团请求赦免先前违犯的修正赦免，僧团也给予赦免。我遂得以修正，之后又请求僧团赦免违犯的夜间监护僧悦，僧团也赦免了这项僧悦。我便遵守此僧悦，持守诚信，愿僧团记持于我。』
Evaṃ ārocetabbaṃ.
应如此陈说。
Ciṇṇamānattaṃ abbhentena ca –
断除僧悦及僧团赦免，亦如是——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ pañcāhappaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, sohaṃ, bhante, ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『尊者，我曾犯多种罪过，遭遇众多违犯，求请僧团赦免众多违犯的掩盖。如果僧团赦免了我众多违犯的掩盖，我就住于其中。随后，我又犯了五种违犯的掩盖，我向僧团请求赦免这五种违犯的根本退回。僧团也如我所求，赦免了我这五种违犯的根本退回。接着，我又向僧团请求赦免先前违犯的修正赦免，僧团也给予赦免。我遂得以修正，之后又请求僧团赦免违犯的夜间监护僧悦，僧团也赦免了这项僧悦。我便依此，尊者，断除僧悦，恳请僧团赦免。』
Evaṃ tikkhattuṃ yācāpetvā –
如此请求三遍之后——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
「请听我说，尊者！此名女性比库集体犯有多种戒律错误，尚属盖隐之内者。她因而请求集体为众多比库犯的戒律错误之盖隐赦免。集体曾给予该名女性比库此等赦免。她在获得赦免之后，又犯多种戒律错误，尚属五日之内盖隐之内者。于是她向集体请求五日之内盖隐戒律错误的根本退回。集体为该女性比库退回五日以内盖隐戒律错误根本。继而她又向集体请求以往戒律错误的了结赦免。集体给予该女性比库以往戒律错误的了结赦免。此赦免完成收束之后，她请求集体为众多戒律错误给予期满之供养愉悦。集体给予该女性比库众多戒律错误之期满供养愉悦。此女性比库自恣其心理骄慢，请求人集体广施宽恕。若集体受其怜悯宽恕，则该女性比库得以宽恕，此属律制条文。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji pañcāhappaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ pañcāhappaṭicchannānaṃ purimāsu āpattīsu samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「请听我说，尊者！此名女性比库集体犯有多种戒律错误，尚属盖隐之内者。她因而请求集体为众多比库犯的戒律错误之盖隐赦免。集体曾给予该名女性比库此等赦免。她在获得赦免之后，又犯多种戒律错误，尚属五日之内盖隐之内者。于是她向集体请求五日之内盖隐戒律错误的根本退回。集体为该女性比库退回五日内盖隐戒律错误根本。继而她又向集体请求以往戒律错误的了结赦免。集体给予该女性比库以往戒律错误的了结赦免。此赦免完成收束之后，她请求集体为众多戒律错误给予期满之供养愉悦。集体给予该女性比库众多戒律错误之期满供养愉悦。此女性比库自恣骄慢，不怀怨恨地请求集体宽恕。若集体宽恕此名女性比库，或是某具寿对该女性比库怀宽恕心者，则该宽恕为静谧之宽恕。若有人不承认该宽恕，则应当宣说其理法。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我第二次陈说与此同义……如是我说……我第三次陈说与此同义……如是我说……」
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「被集体包围的此名女性比库，集体宽恕她，所以是静谧。如此我保持此义。」
Evaṃ kammavācā kātabbā.
「由此得知，应当这样发出调遣言辞。」
Sace mānattāraho vā mānattaṃ caranto vā abbhānāraho vā anikkhittavatto antarāpattiṃ āpajjitvā paṭicchādeti, vuttanayeneva purimāpattiyā antarāpattiyā ca divasaparicchedaṃ sallakkhetvā tadanurūpāya kammavācāya mūlāya paṭikassitvā parivāsaṃ datvā parivutthaparivāsassa mānattaṃ datvā ciṇṇamānatto abbhetabbo. Sace pana paṭicchannāya āpattiyā parivasanto antarāpattiṃ āpajjitvā na paṭicchādeti, tassa mūlāyapaṭikassanāyeva kātabbā, puna parivāsadānakiccaṃ natthi. Mūlāyapaṭikassanena pana parivutthadivasānaṃ makkhitattā puna ādito paṭṭhāya parivasitabbaṃ. Parivutthaparivāsassa ca mūlāpattiyā antarāpattiṃ samodhānetvā mānattaṃ dātabbaṃ, ciṇṇamānatto ca abbhetabbo. Kathaṃ? Mūlāyapaṭikassanaṃ karontena tāva sace mūlāpatti pakkhapaṭicchannā hoti,
「若具骄慢心者或自持骄慢者，或无宽恕心者，虽曾表现谦逊，仍又犯介于前后戒律错误间之违犯罪过时，应当如上说法，令其如前戒律错误与介于前后戒律错误之间犯的错误，于每日限度中依次退回，并据此开示应当发出的调遣言辞，并给予赦免，施以完满之供养愉悦，如此对待，具骄慢心者应当受宽恕。若是墮落者，则不可宽恕。何以故？作根本退回者若此根本退回属于盖隐之内……」
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ antarāsambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācāmī’’ti –
「世尊，我遇到了许多过失，这些过失皆属禁止之罪，我请求接纳修信众中多起过失的禁止罪赦免，僧团便赐我赦免；我今修行中间多起过失未得赦免，世尊，我请求僧团赦免修行中间多起未赦免的过失根本。」
Tikkhattuṃ yācāpetvā –
邀请请听——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikasseyya, esā ñatti.
「僧团当听，我所称的这位弟子，犯了多起过失、过失皆属禁止之罪，他请求赦免僧团中多起过失属于禁止罪的赦免。僧团赦免了这位弟子多起禁止罪的赦免者。该弟子现修行中间过失未得赦免，他请求僧团赦免修行中间多起未得赦免的过失根本。倘若僧团许可赦免，僧团当赦免所称此弟子的修行中未赦免的过失根本，此即赦免的条例。」
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassati, yassāyasmato khamati itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanā, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「僧团当听，我所称这位弟子，犯了多起过失、过失皆属禁止之罪，他请求赦免僧团中多起禁止罪的赦免者。僧团赦免了此弟子多起禁止罪的赦免者。现该弟子修行中间多起过失未得赦免，向僧团请求赦免修行中多起未赦免的过失根本。僧团赦免此弟子修行中未赦免的过失根本，但倘若长老宽恕此弟子修行中未赦免的过失根本，这赦免即成立。若不宽恕，则应说明其理。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我再次陈述此义……又再次陈述此义……」
‘‘Paṭikassito saṅghena itthannāmo bhikkhu, antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassanā khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「该弟子被僧团赦免，所赦免的是修行中多起未赦免的过失根本。因此，此处安静，我奉行此规。」
Evaṃ kammavācā kātabbā.
如是应当作业语。
Evaṃ mūlāya paṭikassitena puna ādito paṭṭhāya parivasitabbaṃ. Parivasantena ca –
如是，业语根本被退回之后，应当再起而告知周知。所谓周知者，
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ paṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ parivasāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『尊者，我遭遇了多种过失，已被他方掩盖。我恳求僧团为众多过失中被掩盖的部分提供部分赦免。僧团给予我赦免后，我则在赦免期间又遭遇多种过失，未被掩盖。我恳求僧团为众多过失中未被掩盖的部分给予根本退回。僧团退回了我未被掩盖的部分，我就住于赦免中，尊者，我将受感受，应被感受，愿僧团护持我。』
Ārocetabbaṃ.
此语应当宣说。
Parivutthaparivāsassa mānattaṃ dentena –
关于已赦免与周知赦免之过的赦免给予，应生怜愍之心，
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ, bhante, parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācāmī’’ti –
『尊者，我遭遇了多种过失，已被他方掩盖。我恳求僧团为众多过失中被掩盖的部分提供部分赦免。僧团给予我赦免后，我则在赦免期间又遭遇多种过失，未被掩盖。我恳求僧团为众多过失中未被掩盖的部分给予根本退回。僧团退回了我未被掩盖的部分，我恳求，尊者，赦免已赦免与周知赦免的过失，愿尽夜怜悯。』
Tikkhattuṃ yācāpetvā –
请求赦免时，
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ dadeyya, esā ñatti.
「比库们，汝等应闻：此名为此女的比库，诸种过失甚多，其所犯之戒多经遮止而覆蔽。彼请求僧团，求其接受众多比库诸过失中那些因戒律被遮止而覆蔽之过失的包容。僧团为此女比库接受了众多被遮止覆蔽的过失之包容。既得包容，其间虽多见过失，然有些未被遮止，例如根本过失尚未被退还。彼请求僧团，为此女的根本未覆之过失行退还。僧团亦退还了根本未覆的那些过失。彼于是又请求僧团，对所覆盖与未覆盖的过失在宵禁期间予以容忍与喜悦。如果僧团许可，僧团可给予此女比库在宵禁期间对被覆与未被覆过失的宽忍与欣悦。此即为纪律。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「比库们，汝等应闻：此名为此女的比库，诸过失甚多，其过失多已遮止而覆蔽。彼请求僧团接受众多被遮止覆蔽之过失的包容。僧团予以接受。既得包容，其间虽多过失，却有未被遮止。例如根本过失尚未退还。彼请求僧团将根本未被覆的过失行退还。僧团亦如此退还。彼于是又请求僧团在宵禁期间，对被覆盖及未被覆盖之过失予以宽容与喜悦。僧团授予此女比库宵禁期间对被覆与未被覆过失的宽容与喜悦。若长老允许此宵禁期间对被覆盖及未被覆盖过失之给予，彼即是得宁静者。若违犯者，必受说谴责。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「第二次我对此义亦复言……第三次我亦复言……」
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「经僧团给予此女比库对被遮止及未被遮止过失在宵禁期间的宽忍及欣悦，僧团得以宽恕，故我心安理得，愿恒持此法。」
Evaṃ kammavācā kātabbā.
如是，应以此种方式作甘马语（程序性言说）。
Kammavācāpariyosāne mānattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
论及业语结束时，则总说为持敬礼与出家恭敬摄受等一切事项。然说者云：
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
『我禅尊，有众多过失发生时，多为暂被遮敝者，我曾请求僧团给予遮敝过失的暂时别住，僧团如我所请予以遮敝过失的暂时住处，我则居于其中；其后有众多过失彻底显现，我又向僧团请求彻底注销这些显露过失，僧团为我注销，我则离开那暂时别住，入住彻底注销的处所。又我曾向僧团恳求那暂时遮敝与彻底注销的过失，均得长久持敬礼住持，僧团亦以此相授，我实持敬礼行住，禅尊，望僧团不忘护持我』，如是说者，
Evaṃ ārocetabbaṃ.
此法当如此宣说。
Ciṇṇamānattaṃ abbhentena ca –
或说断除持敬礼庄严者，则言：
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ pakkhapaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, sohaṃ parivasanto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ apaṭicchannānaṃ mūlāya paṭikassi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, sohaṃ bhante ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『我禅尊，有众多过失发生时，多为暂被遮敝者，我曾请求僧团给予遮敝过失的暂时别住，僧团如我所请予以遮敝过失的暂时别住，我则居于其中；其后有众多过失彻底显现，我又请求僧团彻底注销这些过失，僧团为我注销，我则离开暂时别住，入彻底注销的处所。又我遂向僧团恳求该暂时遮敝及彻底显露过失的长久持戒住处，僧团即如所请赐予，我禅尊，今我持敬庄严，特向僧团恳求庄敬护持』，
Tikkhattuṃ yācāpetvā –
请求三遍之后，终被许可。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi , so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
闻我所说，尊者，僧团中，这名为此女名的比库，众多犯戒者中有罪过未向他人坦白者，他请求僧团接受众多犯戒者中罪过未向他人坦白者的宽恕，僧团给予了这名女比库众多犯戒者中未坦白罪过的宽恕。该女比库在此宽恕中，众多犯戒者中又生起未坦白罪过者，他请求僧团作为众多犯戒者中未坦白者的根本罚戒，僧团便作为根本罚戒处罚了她。继而该比库得到解除罚戒的宽恕，便请求僧团赐予该众多犯戒者中已坦白与未坦白者的恭敬款待与悦纳。僧团给予了这名女比库众多犯戒者中已坦白及未坦白者的恭敬款待与悦纳。该女比库心生欢喜，便请求僧团赐予外出法事的资助。若僧团准许，该僧团便给与这名女比库赐予。此为僧团所制定的规约。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji pakkhapaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ pakkhapaṭicchannānaṃ pakkhaparivāsaṃ adāsi, so parivasanto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so parivutthaparivāso saṅghaṃ tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ sambahulānaṃ āpattīnaṃ paṭicchannānañca appaṭicchannānañca chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
闻我所说，尊者，僧团中，这名女比库于众多犯戒者中有罪过未坦白者，她请求僧团给予众多犯戒者中未坦白犯戒者的宽恕，僧团赐与她此宽恕，此女比库在此宽恕中实际上又犯未坦白之戒，便请求僧团为众多犯戒者中未坦白者施以根本罚戒，僧团施以根本罚戒。继而该女比库获解除罚戒的宽恕，便请求僧团赐予众多犯戒者中已坦白与未坦白者的恭敬款待与悦纳，僧团给予她这项恭敬。该女比库心满意足又请求僧团赐予外出法事的仪式资助，僧团给予她此资助。凡僧团赋予此女比库仪式资助者，应受其中尊称许可；若有人废弃该尊者，则应当压制。若有人不服从，则应予以谕释。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
我今又说此义……又说第三义……
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
此女比库被僧团压制时，僧团原谅她，故我持此理说：“因此她是安静的。”
Evaṃ kammavācā kātabbā.
由此应当作此语辞的因缘行为。
Imināva nayena mānattārahamānattacārikaabbhānārahakālesupi antarāpattiṃ āpajjitvā appaṭicchādentassa mūlāyapaṭikassanameva katvā mūlāpattiyā antarāpattiṃ samodhānetvā mānattaṃ datvā ciṇṇamānattassa abbhānaṃ kātabbaṃ. Ettha pana ‘‘sohaṃ parivasanto’’ti āgataṭṭhāne ‘‘sohaṃ parivutthaparivāso mānattāraho’’ti vā ‘‘sohaṃ mānattaṃ caranto’’ti vā ‘‘sohaṃ ciṇṇamānatto abbhānāraho’’ti vā vattabbaṃ.
以此教规，凡无愧于仪式慰劳者、无愧于礼仪者、愧于自身时，即使身陷失败，也应当施行对未坦白罪过者的根本罚戒，借此根本罚戒化解失败，赐予仪式慰劳，令心生喜悦者给予仪式资助。此时，有“我乃安静”、“我乃解除罚戒者”、“我乃行仪式资助者”、“我乃心生喜悦无愧者”等说辞供应立定。
Sace pana appaṭicchannāya āpattiyā mānattaṃ caranto antarāpattiṃ āpajjitvā na paṭicchādeti, so mūlāya paṭikassitvā antarāpattiyā puna mānattaṃ datvā ciṇṇamānatto abbhetabbo. Kathaṃ? Mūlāyapaṭikassanaṃ karontena tāva –
若有人在受到不被遮掩的戒律过失处分时，虽然已经犯了中间过失，却不隐瞒；此时，该在根本处分处退回，复又因中间过失受处分而惩戒。何以故？因为经由根本处分退回者，乃是──
‘‘Ahaṃ , bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ caranto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ, bhante, saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācāmī’’ti –
『尊者，我等累犯众多过失，被处分之事不隐瞒，故向僧团请求众多过失不隐瞒处分之退回。僧团已将众多过失不隐瞒处分之退回赐予我，我复行持退回处分，期间又有众多过失被处分不隐瞒，我今向僧团请求根本处分处的退回。』──
Tikkhattuṃ yācāpetvā –
请求三次之后──
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikasseyya, esā ñatti.
『请听我说，尊者！僧团！此名为某某比库者，累犯众多过失被处分者，不隐瞒，被处分事故而请求众多过失不隐瞒处分退回。僧团已将众多过失不隐瞒处分之退回赐予该名比库，他行持退回处分期间又有累犯众多过失被处分不隐瞒，现向僧团请求根本处分处分退回。若僧团同意，则对该名比库施以根本处分退回，此为规定。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassati, yassāyasmato khamati itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanā, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『请听我说，尊者！僧团！此名为某某比库者，累犯众多过失被处分者，不隐瞒，向僧团请求众多过失不隐瞒处分退回。僧团已将退回赐予该比库，他行持退回处分期间又有累犯众多过失被处分不隐瞒，向僧团请求根本处分退回。僧团对该比库施以根本处分退回。若该比库承认，根本处分退回成立，此为确实事体。若该比库不承认，则应宣告其罪。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『我还要第二次声明此义……第二次……我还要第三次声明此义……第三次……』
‘‘Paṭikassito saṅghena itthannāmo bhikkhu, antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanā khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『被僧团退戒的此女名比库，因为多种违规行为而未被赦免，故对僧团具重大退戒之权；因此我独自坚持此理』——
Evaṃ kammavācā kātabbā.
如此应当以行为语言进行。
Evaṃ mūlāya paṭikassitvā mānattaṃ dentena –
如此先根本退戒，之后赠予戒章——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ caranto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ, bhante, saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti –
『尊者，我犯了多种违规行为而未获赦免，我向僧团请求多种违规未获赦免者之戒章；僧团给我此戒章；我佩带此戒章后又犯多种违规行为而未获赦免，再次向僧团请求多种违规未获赦免者之根本退戒；僧团根本退戒我；所以我请求尊者允许我向僧团请求多种违规未获赦免者之戒章』——
Tikkhattuṃ yācāpetvā –
请求得允许——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
『请听我说，尊者，此女名比库犯多种违规行为未获赦免，向僧团请求多种违规未获赦免者之戒章，僧团给了她戒章；她佩戴戒章后又犯多种违规未获赦免行为，再次向僧团请求多种违规未获赦免者的根本退戒，僧团为她根本退戒；她现向僧团请求多种违规未获赦免者之戒章，若僧团许可，应允许此女名比库接受此多种违规未获赦免者戒章，此为规定。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「世尊，请听我说，僧团中，女性名下的比库之中，犯了许多过失且未受悔过者，我向僧团请求这些众多未悔过的过失之赦免。僧团于修持赦免时，给与了女性名下比库众多过失之赦。修持此赦免过程中，期间仍有众多过失未悔者。于是，我再次向僧团请求这些众多未悔过过失的根本退回。僧团于是退回了这众多未悔过过失的根本。我又向僧团请求再次修持赦免。僧团于女性名下比库众多未悔过过失中，再次给予赦免。若此赦免伤害彼具寿女性比库，则不可行；若不伤害，则可行。若有伤害者，则我应弃离。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我还要第二次如此说明……第三次亦然……」
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「僧团于女性名下比库众多未悔过过失中给予赦免，僧团宽恕，故如是坚持。」
Evaṃ kammavācā kātabbā.
如此应当作此甘马语。
Kammavācāpariyosāne mānattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
在甘马语告终时，关于赦免及诸如赦免之法等一切悉当说明。由说者述曰——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ caranto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
「我，世尊，众多过失犯于女性名下比库，我曾向僧团请求赦免这些众多未悔过的过失，僧团给予我此赦免。我于赦免中修持，期间亦生诸多未悔过过失，我向僧团请求赦免这些众多过失，僧团退回了这众多未悔过过失的根本。我又向僧团请求赦免，僧团给予赦免，我继续修持赦免。世尊，我恳请僧团持守此法。」
Evaṃ ārocetabbaṃ.
如是当说。
Ciṇṇamānattaṃ abbhentena ca –
诋毁妄想完全而彻底——
‘‘Ahaṃ, bhante, sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ caranto antarā sambahulā āpattiyo āpajjiṃ appaṭicchannāyo, sohaṃ saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāciṃ, taṃ maṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, sohaṃ saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, sohaṃ, bhante, ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『我，尊者，大量犯错，并且未获赦免，我请求僧团赦免众多犯错者中未获赦免者的诋毁妄想。僧团赦免了我请求的众多犯错者中未获赦免者的诋毁妄想。我行于妄想之间，大量犯错且未获赦免，我请求僧团赦除众多犯错者中未获赦免者的根本退回。僧团退回了我请求的众多犯错者中未获赦免者的根本退回。我又请求赦免僧团中大量犯错者未获赦免者的诋毁妄想。僧团赦免了我请求的众多犯错者中未获赦免者的诋毁妄想。我，在诋毁妄想之中，诋毁妄想已全部完全。我诚恳地请求离开僧团』——
Tikkhattuṃ yācāpetvā –
三次请求后——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
『请听我说，尊者，僧团。这是一位名为某某的比库，他大量犯错且未获赦免，因而请求僧团赦免众多犯错者中未获赦免者的诋毁妄想。僧团赦免了这位名为某某比库请求的众多犯错者中未获赦免者的诋毁妄想。他行于妄想之间，大量犯错且未获赦免，他请求僧团赦除众多犯错者中未获赦免者的根本退回。僧团退回了这位名为某某比库请求的众多犯错者中未获赦免者的根本退回。他又请求赦免僧团中大量犯错者未获赦免者的诋毁妄想。僧团赦免了这位名为某某比库请求的众多犯错者中未获赦免者的诋毁妄想。他以诋毁妄想为业，要求脱离僧团，若僧团同意，则此僧团可驱逐这名为某某的比库，这是协议。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so mānattaṃ caranto antarā sambahulā āpattiyo āpajji appaṭicchannāyo, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāyapaṭikassanaṃ yāci, taṃ saṅgho antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ mūlāya paṭikassi, so saṅghaṃ antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno antarā sambahulānaṃ āpattīnaṃ appaṭicchannānaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『请听我说，尊者，僧团。这是一位名为某某的比库，他大量犯错且未获赦免，因而请求僧团赦免众多犯错者中未获赦免者的诋毁妄想。僧团赦免了这位名为某某比库请求的众多犯错者中未获赦免者的诋毁妄想。他行于妄想之间，大量犯错且未获赦免，他请求僧团赦除众多犯错者中未获赦免者的根本退回。僧团退回了这位名为某某比库请求的众多犯错者中未获赦免者的根本退回。他又请求赦免僧团中大量犯错者未获赦免者的诋毁妄想。僧团赦免了这位名为某某比库请求的众多犯错者中未获赦免者的诋毁妄想。他要求离开僧团，僧团驱逐这名为某某的比库。若具寿大师原谅这名比库的离开，则为平静。若不原谅，他必将有所言辞。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我再说此义……如此说……我第三次说此义……如此说……」
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「因与僧团相处而得此名的比库，宽容于僧团，因此独处，我保持如是观念。」
Evaṃ kammavācaṃ katvā abbhetabbo.
如是行誓语后应当受戒。
Abbhānārahakālepi antarāpattiṃ āpajjitvā appaṭicchādentassa imināva nayena mūlāyapaṭikassanā mānattadānaṃ abbhānañca veditabbaṃ. Kevalaṃ panettha ‘‘mānattaṃ caranto’’ti avatvā ‘‘ciṇṇamānatto abbhānāraho’’ti vattabbaṃ.
即使在外出入时间犯下中断戒律的过失，若不被发现，依此教导应承受初重罚，即退回原本，受辱罚。一味仅说『行悦戒者』，当说『因戒除悦谓归戒者』。
Odhānasamodhānaparivāsakathā niṭṭhitā. · 下降等降别住论已毕。
§244
244.Agghasamodhāno (cūḷava. aṭṭha. 102) nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso dīyati, ayaṃ vuccati agghasamodhāno. Yassa pana sataṃ āpattiyo dasāhappaṭicchannā, aparampi sataṃ āpattiyo dasāhappaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasataṃ paṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbā samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitabbameva hoti. Vuttampi cetaṃ –
244.名为『过失汇集』者，于众多过失中，一二三或更多过失长期未被发觉者，以过失为总和结算，按夜数分别割断，对余下较少未被发觉的过失作限定保留，此谓过失汇集。若有一百过失未超过十日未被发现，另一百过失亦同，合计超十日达千日，以此类推，一千过失合计百日，如何处理？应将所有过失汇集后，在十日内消除。如此一次可在十日内消除百日过失。经典中亦言：
‘‘Dasasataṃ rattisataṃ, āpattiyo chādayitvāna;
『一百日、一百夜，掩盖过失；
Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477);
经过十个夜晚之后，应当免除受戒人的居留义务。
Ayaṃ agghasamodhāno nāma.
这个称为遭受清除。
Tassa ārocanadānalakkhaṇaṃ evaṃ veditabbaṃ – sace kassaci bhikkhuno ekā āpatti ekāhappaṭicchannā hoti, ekā āpatti dvīhappaṭicchannā, ekā tīhapaṭicchannā, ekā catūhappaṭicchannā, ekā pañcāhappaṭicchannā, ekā chāhappaṭicchannā, ekā sattāhappaṭicchannā, ekā aṭṭhāhappaṭicchannā, ekā navāhappaṭicchannā, ekā dasāhappaṭicchannā hoti, tena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā…pe… evamassa vacanīyo –
应当依其数目认识此受戒清除的标志——如果有某比库一次犯戒隐藏一次，一次犯戒隐藏两次，一次犯戒隐藏三次，如此次第至一次犯戒隐藏十次，那个比库应当集诸比库众会，单独作上衣……其言语当如是——
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ sambahulā āpattiyo ekāhappaṭicchannāyo sambahulā āpattiyo dvīhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yācāmī’’ti.
『我，尊者，诸多巴拉基咖犯戒受责，以及诸多犯戒一次隐藏者、诸多犯戒两次隐藏者……诸多犯戒十次隐藏者，我，尊者，愿请比库众会，以此诸犯戒之数，求得该受戒清除及修饰之法。』
Dutiyampi yācitabbo. Tatiyampi yācitabbo.
第二者亦当请求，第三者亦当请求。
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
比库已解脱者，应由众会确定通知。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ dadeyya, esā ñatti.
「听我说，尊者，僧团中女性比库众，这些比库因犯重戒而被集会宣判为过失，或犯有多种过失，且某些过失在当天被遮蔽……诸多过失中有十种当天被遮蔽的，僧团以此为基准，请求对该僧团赐予相应的赦免法仪。如若该僧团中女性比库得此赦免，便应给予相应的赦免法仪，此即规定」。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「听我说，尊者，僧团中女性比库众，这些比库因犯重戒而被集会宣判为过失，或犯有多种过失，且某些过失在当天被遮蔽……诸多过失中有十种当天被遮蔽的，僧团以此为基准，请求对该僧团赐予相应赦免法仪。僧团赐于女性比库的赦免若被敬称的女性比库所允许，则其赦免供养即属有效；若不被允许，则该赦免供养无效。若被拒绝，便应诉说。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「其次，我还说此义……第三，我亦复说此义……。」
‘‘Dinno saṅghena itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāso, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「僧团若授与女性比库赦免该诸多当天被遮蔽的过失之赦免仪式，僧团因之得宽恕，因此该赦免仪式有效。故此我持此法义。」
Evaṃ kammavācā kātabbā.
如此，宜当作斯语。
Kammavācāpariyosāne vattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
关于作甘马语之终结，及诸劝止争论者皆当如此述说。唯有此人言……
‘‘Ahaṃ , bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, sohaṃ parivasāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti –
比库们，尊者，我犯了多种桑哈利耶戒法过失，许多过失属于一时隐藏种类……诸多过失中的十种隐藏类别之戒，我向僧团请求，愿以油膏修治和馀味清净法获得赦免。僧团对我这些犯戒种类中的十种隐藏戒给予了油膏修治和馀味清净法，我予以依归，宣说：尊者，我奉僧之命承受这些罚戒，愿僧团和合护持。
Evaṃ ārocetabbaṃ.
应当如此说。
Parivutthaparivāsassa mānattaṃ dentena –
对奉僧令接受罚戒油膏者的悦纳敬意——
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, sohaṃ, bhante, parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yācāmī’’ti –
比库们，尊者，我犯了多种桑哈利耶戒法过失，许多过失属于一时隐藏种类……诸多过失中的十种隐藏类别之戒，我向僧团请求，愿以油膏修治和馀味清净法获得赦免。僧团对我这些犯戒种类中的十种隐藏戒给予了油膏修治和馀味清净法，我所请求的，是奉僧命申请对这一罪律罚戒实行报酬悦纳敬意。
Tikkhattuṃ yācāpetvā –
请求忍受处罚——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, yadi saṅghassa pattakallaṃ , saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ dadeyya, esā ñatti.
比库们，请听，某女比库犯了多种桑哈利耶戒法过失，许多过失属于一时隐藏种类……这些过失中的十种隐藏类别之戒，她曾向僧团请求，以油膏修治和馀味清净法获得赦免，僧团给予该女比库这些过失的油膏修治和馀味清净法，她基于此奉僧命请求对这些罚戒给予报酬悦纳敬意。若是僧团允许，僧团便给这女比库这些犯戒的报酬悦纳敬意，此即为戒律规章。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yācati, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ deti, yassāyasmato khamati itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattassa dānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「请听我说，尊者，僧团中有女性名号的比库众，多起僧团戒犯的过失。这些过失有多重，一时遮蔽的……多重的十重遮蔽的过失。对于这些过失中所涉及到的十重遮蔽过失，僧团请求以罚酒赎罪的方式加以补偿。对于有女性名号的比库，其对应之过失——十重遮蔽的过失，僧团已依法给付了罚酒赎罪。这样的赎罪礼仪，僧团因此请求过失比库接受罚酒赎罪的仪式作为其在僧团中的名誉和尊敬。对于有女性名号的比库，僧团将给予其赎罪的罚酒赎罪仪式。若该具寿比库宽恕给予这于其过失的罚酒赎罪，便能保持清净。但如若不能宽恕，则应当谴责该比库。」
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
「我再说第二层意思……我第三次也要说此意思……」
‘‘Dinnaṃ saṅghena itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
「若比库接受由僧团给予的女性名号之比库的罚酒赎罪，僧团则宽恕此事，因此我保持清净，如是维持。」
Evaṃ kammavācā kātabbā.
如是，必须作此甘马语（程序言）。
Kammavācāpariyosāne ca mānattasamādānādi sabbaṃ vuttanayameva. Ārocentena pana –
关于甘马语结束时，诸如保持名誉等全部均已说明。对于此，发言者又说：
‘‘Ahaṃ , bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, sohaṃ mānattaṃ carāmi, vediyāmahaṃ, bhante, vediyatīti maṃ saṅgho dhāretū’’ti ārocetabbaṃ.
「我受多重僧团戒犯过失的牵连，多起过失，其中有一时遮蔽的……以及多重的十重遮蔽过失，我请求僧团对这些十重遮蔽过失，用罚酒赎罪的方式加以补偿。僧团已给予我这种罚酒赎罪仪式。我也实行这种罚酒赎罪仪式，作为赎罪的礼仪，僧团给予我赎罪的罚酒赎罪。我遵守名誉，恳请尊者，我们应当保持清净。」这是应当宣说的。
Ciṇṇamānatto abbhetabbo. Abbhentena ca –
『分离心』不应怀有应当断除。所谓『断除』者——
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, sohaṃ saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, sohaṃ parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, sohaṃ, bhante, ciṇṇamānatto saṅghaṃ abbhānaṃ yācāmī’’ti –
『我，尊者，犯有许多沙迦地谢萨戒的过失，犯有许多过失，部分被覆盖；又犯有许多过失，有十分之一被覆盖。我为那许多过失所覆盖的十份之一，向僧团乞求宽恕，为此我得到了僧团对那些过失用宽恕之油进行调伏。又我为调伏之油修起的荫庇、庇护，也向僧团乞求，僧团予我此荫庇安住。我，尊者，愿以不怀分离心的心态，向僧团乞求。』
Tikkhattuṃ yācāpetvā –
乞求三次之后——
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ abbheyya, esā ñatti.
『愿僧团听我说，尊者，这名女人比库犯有许多沙迦地谢萨戒的过失，犯有许多过失，部分被覆盖；又犯有许多过失，十分之一被覆盖。她为那些被覆盖的过失向僧团乞求宽恕，僧团予她以宽恕之油。又为宽恕之油修起的荫庇，她亦乞求，僧团给予。她以不怀分离心的心态向僧团乞求，如果僧团彼时接纳，则僧团现前应调伏此名女人，此为规约。』
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji sambahulā āpattiyo ekāhappaṭicchannāyo…pe… sambahulā āpattiyo dasāhappaṭicchannāyo, so saṅghaṃ tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ yā āpattiyo dasāhappaṭicchannāyo, tāsaṃ agghena samodhānaparivāsaṃ adāsi, so parivutthaparivāso saṅghaṃ tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ yāci, saṅgho itthannāmassa bhikkhuno tāsaṃ āpattīnaṃ chārattaṃ mānattaṃ adāsi, so ciṇṇamānatto saṅghaṃ abbhānaṃ yācati, saṅgho itthannāmaṃ bhikkhuṃ abbheti, yassāyasmato khamati itthannāmassa bhikkhuno abbhānaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『愿僧团听我说，尊者，这名女人比库犯许多沙迦地谢萨戒的过失，犯有许多过失，部分被覆盖；又犯有许多过失，十分之一被覆盖。她为那些被覆盖的过失向僧团乞求宽恕，僧团予她宽恕之油。又乞求宽恕油所生之荫庇，僧团亦给予。她以不怀分离心向僧团乞求，僧团接纳其请求；若尊者体验宽恕，即对此名女人心怀不分离之意，彼即为安住；若不接受，则应告知其辞退理由。』
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
『第二次以此义说……第三次以此义说……』
‘‘Abbhito saṅghena itthannāmo bhikkhu, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti –
『以众僧所围绕者称为女比库，谓于僧团宽恕，因此于此静默，如是我持此意』——
Evaṃ kammavācaṃ katvā abbhetabbo.
如是作业语，应当用此语来解决。
Agghasamodhānaparivāsakathā niṭṭhitā. · 价值等降别住论已毕。
§245
245.Missakasamodhāno (cuḷava. aṭṭha. 102) nāma – yo nānāvatthukā āpattiyo ekato katvā dīyati. Tatrāyaṃ nayo –
第二百四十五条 轻微戒犯（小律条·第八部分·第102节）是指将多种不同事项的戒犯合并成一件。此处有此原则——
‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedakaṃ, ekaṃ saṅghabhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī’’ti –
『唯愿尊者，我犯多种众结戒犯：一者粗浅不净，二者身触，三者恶口，四者自欲，五者流动，六者私作，七者草寇，八者住处所作，九者恶业，十者他方之过，十一者破僧，十二者随破僧行，十三者难行，十四者恶家，我今向尊者乞愿，愿得调伏上述诸戒犯。』
Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo.
请求三遍后，应当给予与所作业语相应的调伏。
Ettha ca ‘‘saṅghādisesā āpattiyo āpajji nānāvatthukāyo’’tipi ‘‘saṅghādisesā āpattiyo āpajji’’itipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammaṃ kātuṃ vaṭṭatiyeva, tasmā na idha visuṃ kammavācaṃ yojetvā dassayissāma pubbe sabbāpattisādhāraṇaṃ katvā yojetvā dassitāya eva kammavācāya nānāvatthukāhipi āpattīhi vuṭṭhānasambhavato sāyevettha kammavācā alanti.
此处『众结戒犯犯多种事项』或『众结戒犯犯多项』等，依前所说的教理、出身和戒犯之类名义，将其混合成业来做，这是可以的。因此此处我们不宜用繁复之业语来说明，乃当依前以所有过失共普通行为结合来说明，故此业语虽有多项戒犯而成一事，亦当如是解释。
Missakasamodhānaparivāsakathā niṭṭhitā. · 混合等降别住论已毕。
§246
246. Sace koci bhikkhu parivasanto vibbhamati, sāmaṇero vā hoti, vibbhamantassa sāmaṇerassa ca parivāso na ruhati. So ce puna upasampajjati, tassa tadeva purimaṃ parivāsadānaṃ, yo parivāso dinno, sudinno, yo parivuttho, suparivuttho, avaseso parivasitabbo. Sacepi mānattāraho mānattaṃ caranto abbhānāraho vā vibbhamati, sāmaṇero vā hoti, so ce puna upasampajjati, tassa tadeva purimaṃ parivāsadānaṃ, yo parivāso dinno, sudinno, yo parivuttho, suparivuttho, yaṃ mānattaṃ dinnaṃ, sudinnaṃ, yaṃ mānattaṃ ciṇṇaṃ, taṃ suciṇṇaṃ, so bhikkhu abbhetabbo.
若有比库居住时发狂扰乱，或为沙玛内拉，但对扰乱者和沙玛内拉的居住不安忍。若再次受具足戒，其旧时所受的居住恩赐，饶益而纯净的，所受的居住，所受而纯正的，剩余部分仍应持续居住。若居士因慢（自傲）生起慢心、放纵慢心而发狂扰乱，或为沙玛内拉，若再次受具足戒，其旧时所受的居住恩赐，饶益而纯净的，所受而纯正的，所给的慢心已断灭的，亦已净除的，该比库不应被驱逐。
Sace koci bhikkhu parivasanto ummattako hoti khittacitto vedanāṭṭo, ummattakassa khittacittassa vedanāṭṭassa ca parivāso na ruhati. So ce puna anummattako hoti akhittacitto avedanāṭṭo, tadeva purimaṃ parivāsadānaṃ, yo parivāso dinno, sudinno, yo parivuttho, suparivuttho, avaseso parivasitabbo. Mānattārahādīsupi eseva nayo.
若有比库居住时精神错乱、心混乱、无感受者，精神错乱者、心混乱者、无感受者的居住不得安忍。若再次为精神清明、心安定、恢复感受者，旧时所受的居住恩赐那饶益而纯净的，所受居处，所受而纯净，剩余部分仍应持续居住。居士因慢心等亦同此理。
Sace koci parivasanto ukkhittako hoti, ukkhittakassa parivāso na ruhati. Sace puna osārīyati, tassa tadeva purimaṃ parivāsadānaṃ, yo parivāso dinno, sudinno, yo parivuttho, suparivuttho, avaseso parivasitabbo. Mānattārahādīsupi eseva nayo.
若有比库居住时性情粗暴坏脾气，其居处不得安忍。若再次改过，旧时所受的居住恩赐，饶益纯净的居处，所受居住依旧，剩余部分应继续居住。居士因慢心等论处亦同此理。
Sace kassaci bhikkhuno itthiliṅgaṃ pātubhavati, tassa sāyeva upajjhā, sāyeva upasampadā, puna upajjhā na gahetabbā, upasampadā ca na kātabbā, bhikkhuupasampadato pabhuti yāva vassagaṇanā, sāyeva vassagaṇanā , na ito paṭṭhāya vassagaṇanā kātabbā. Appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, tasmā bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasitabbaṃ. Yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā, tāsaṃ bhikkhunīhi kātabbaṃ, vinayakammameva bhikkhunīnaṃ santike kātabbaṃ. Yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhiādikā āpattiyo, tāhi āpattīhi anāpatti, liṅge parivatte tā āpattiyo vuṭṭhitāva honti, puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyeva. Bhikkhuniyā purisaliṅge pātubhūtepi eseva nayo. Vuttañcetaṃ –
若遇比库触犯女根（女性之别），其时应由同师长和具足戒者为其受戒者停止新受戒，不再接受新受戒。比库因受戒开始的时间应计至雨安居结束，师长和雨安居计数无他办法。若难以适当同居，应由具足戒的比库尼来与之同住。具足戒比库有意说法或作法时犯的共通过失，应由比库尼处理，此为律行即在比库尼前进行。若犯的过失为罕见不共通之重罪，如甜诱淫等，即使根转性别该重罪仍属过去存在，不再罚处。若比库尼妄犯男性之根，亦同此理。经云：
‘‘Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi bhikkhave taṃyeva upajjhaṃ, taṃyeva upasampadaṃ, tāniyeva vassāni bhikkhunīhi saṅgamituṃ, yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇā, tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi asādhāraṇā, tāhi āpattīhi anāpatti.
「那时一比库犯女根，世尊即告之。我允许比库仅受戒，受具戒后，过去雨安居与比库尼同住。犯的共通过失可在比库尼面前罚处，犯的罕见重罪则不罚。」
‘‘Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi bhikkhave taṃyeva upajjhaṃ, taṃyeva upasampadaṃ, tāniyeva vassāni bhikkhūhi saṅgamituṃ, yā āpattiyo bhikkhunīnaṃ bhikkhūhi sādhāraṇā, tā āpattiyo bhikkhūnaṃ santike vuṭṭhātuṃ. Yā āpattiyo bhikkhunīnaṃ bhikkhūhi asādhāraṇā, tāhi āpattīhi anāpattī’’ti (pārā. 69).
「那时一比库尼犯男根，世尊即告之。我允许比库尼仅受戒，受具戒后，过去雨安居与比库同住。犯的共通过失可在比库面前罚处，犯的罕见重罪则不罚。」
§247
247.Ayaṃ panettha pāḷimuttakavinicchayo (pārā. aṭṭha. 1.69) – imesu dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ, tasmā purisaliṅgaṃ balavaakusalena antaradhāyati, itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati, purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.
此处所谓的巴利文总结（见长部，八卷，1.69）说：这两种性别标志中，男性标志为优越，女性标志为次要，因此男性标志凭借强健善巧而产生，女性标志凭借软弱不善坚立。女性标志在软弱不善时即消失，男性标志在强健善巧时则坚立。这样，二者皆因不善法而消失，因善法而得住。
Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo ‘‘hotu mā cintayittha, vaṭṭasseveso doso, sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo, avārito saggamaggo’’ti. Samassāsetvā evaṃ vattabbaṃ ‘‘tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati, atthi pana te kāci sandiṭṭhā bhikkhuniyo’’ti. Sacassā honti tādisā bhikkhuniyo, ‘‘atthī’’ti, no ce honti, ‘‘natthī’’ti vatvā so bhikkhu vattabbo ‘‘mama saṅgahaṃ karotha, idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā’’ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ, catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍakañca gahetvā saṃvidahanaṃ parimocetvā ‘‘mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantaranadīpārarattivippavāsagaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā ‘‘asukaṃ nāma bhikkhuṃ jānāthā’’ti? ‘‘Āma, ayyā’’ti. Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissā karothāti. Tā ce ‘‘sādhu ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe’’ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantaranadīpārarattivippavāsagaṇaohīyanāpattīhi na muccati.
如果两位比库同处一次集会或法议后，于一处静室安卧，入眠时有一位出现女性标志，双方皆即发生共睡行为。若彼方知晓自身反果，心生忧烦，夜间即向他人吐露苦衷，应当劝慰曰：“勿忧虑，此乃轮回之过错，正自觉者已给予法门，比库或比库尼，无碍法门，通达天路。”劝慰之余应云：“诸位应前往探访此比库尼，若有可见比库尼。”若有如此比库尼，则是；若无，则告知此比库须设法维护自身安全，不应首访比库尼。由此比库领诣彼比库尼所见当时地点，非一人独往，乃四五比库同往，并持灯火、杖、钹等，整备随行，谓曰“我们此行乃赴非常之处”。若偏远乡村有舍卫，或夜宿乡野，虽有因地理、河流、村落等障碍物而不便通行亦无罪过。探访比库尼后彼等应说：“确知此比库为不便之比库。”答曰“是也，尊者。”若女性标志显现，应予支持保护。若其言“善哉尊者，我们亦将和合共坐，闻法受教，请诸君来。”则同合护持，和合恭敬；若其怒言别处不可去，则不应前往。若前往时受限于地理及顺逆风雨、星辰变幻等不利状况，亦不得强行闯入。
Sace pana lajjiniyo honti, na saṅgāhikāyo, aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti, tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā ca, ñātikā na honti, āsannagāme pana aññā ñātikā honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo, mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāvepi parisāvacaro, tassa santikeyeva upasampannā sūpasampannā, aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santike nissayo gahetabbo. Paripuṇṇavassasāmaṇerenapi aññassa santike upajjhā gahetabbā.
若该比库尼守持廉耻，非和合同伴者，则另有去处可往。若该比库尼不守廉耻，虽有同伴，却弃之别有去处可往。若既守廉耻且有和合同伴，则无近亲，然邻近村庄有其他亲属组织，应可往访。因此探访时，若处于比库住处亦宜依赖那位比库尼，以其指导和抚育仪轨、戒律。若处于比库社群，亦应有该比库尼同处、已受初授、斯度者接待，不得由他人接待。过去依赖往昔亦需由他人协助。满服瓦萨的比库尼亦应借助他人接待。
Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, tampi sabbaṃ vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yampi ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttañcetaṃ parivāre –
该比库尼所穿三衣和所持钵盂，如有毁坏，应修复；修复后，需重新立起。控油、涂蜜、涂蜜蜂蜡等物亦需重新涂覆。若涂覆后第七天性别标志出现，应再次接受涂覆，并连续七天持守。于比库期间，若其持有人由他比库所有，应不得破坏该持有。该持有人与该比库尼共有不分割之所有权，应共同维护。若该持有人为破损物品主，则应重新修整。此规定如次传述：
‘‘Telaṃ madhu phāṇitañcāpi sappiṃ, sāmaṃ gahetvā nikkhipeyya;
“油、蜜、蜂蜡、皮革等应和合接受，再次涂覆。”
Avītivatte sattāhe, sati paccaye paribhuñjantassa āpatti;
“持戒者七天不违，若有违犯则招果报。”
Pañhā mesā kusalehi cintitā’’ti. (pari. 480);
『疑问由此善思虑』。此文见于《巴利文对治》480。
Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālakiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃ kiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati, tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā paṭippassambhati, purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhusaṅgho cassā uppannalābhaṃ dātukāmo hoti, apaloketvā dātabbo.
在此教法中，为了理解标识物旋转的规则而说。所谓『接纳』，是指因标识物旋转、时刻仪式、修行检查、劣年忏悔、不迎接施舍、不予依止及断绝缠系等因缘而废止此接纳行为。因此，即便接受了青果树枝作接纳标识，也同样废止所有接纳。在比库僧院内，不论何种供养品，若已接受某个标识，或未接受但已置放，均属于该标识所在物之属，应当取用。对于固定的物件，如标识所指示之座位或其附属品，愿意者应当供养。依十三种认可，若于比库时间得到了认可，即可安定一切；对于男性的床位集会亦是安定。若于后座固定处标识旋转，比库僧团将有因这新得财物而生起的给予愿，未近视者应当供施。
Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, puna pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati , puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.
若比库尼们为常住秘密犯错之时令借出标识物旋转，应当于下一时期再施予。若标识旋转于正行持时期，应在下一时期再予施。若在违反时令期间旋转标识，应由比库尼作勤修防越行为。若在不善果报已尽时期内，下个行持期再次旋转标识，应依照所依时期的行持施予。若在违反行持之期旋转标识，应由比库作勤修防越行为。
Bhikkhuniyā liṅgaparivattanepi vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sace bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ. Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.
对于比库尼标识物旋转，应如前所说全面分析。这里有特别之处——若在比库尼时令秘密犯错且无住持供养时，则应供养当下行持时期。若标识旋转于行持中，不应效法此事，应供养当前时期。若于违犯期间旋转，则应弃行持期敷予比库救护。若比库非时效接收旋转标识，则应按比库供养下一行持时期。若行持正处时期继续旋转，则施下个行持时期。若标识旋转导致违犯行为，则应由比库尼办理防越行为。即令再次旋转标识，若此前所犯违戒依旧安定，此后亦安定。
§248
248. Ito paraṃ pārivāsikādīnaṃ vattaṃ dassayissāma – pārivāsikena (cūḷava. aṭṭha. 76) bhikkhunā upajjhāyena hutvā na upasampādetabbaṃ, vattaṃ nikkhipitvā pana upasampādetuṃ vaṭṭati. Ācariyena hutvāpi kammavācā na sāvetabbā, aññasmiṃ asati vattaṃ nikkhipitvā sāvetuṃ vaṭṭati. Āgantukānaṃ nissayo na dātabbo. Yehipi pakatiyāva nissayo gahito, te vattabbā ‘‘ahaṃ vinayakammaṃ karomi, asukattherassa nāma santike nissayaṃ gaṇhatha, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Añño sāmaṇeropi na gahetabbo, upajjhaṃ datvā gahitasāmaṇeropi vattabbo ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, tasmā bhikkhusaṅghassa vattabbaṃ ‘‘bhante, ahaṃ vinayakammaṃ karomi, bhikkhunovādakaṃ jānāthā’’ti. Paṭibalassa vā bhikkhussa bhāro kātabbo. Āgatā bhikkhuniyo ‘‘saṅghassa santikaṃ gacchatha, saṅgho vo ovādadāyakaṃ jānissatī’’ti vā ‘‘ahaṃ vinayakammaṃ karomi, asukabhikkhussa nāma santikaṃ gacchatha, so vo ovādaṃ dassatī’’ti vā vattabbā.
248. 现将说论有关违戒等规诫——所谓违戒，比库尼成为上师之时不得受具足戒，若犯规则应退回随行戒学。即使作为老师，也不可非理谴责他人戒法，应交由有权者反复核实处理。外来者不得随意托庇。遇执意托庇者，应告知其持戒行为，让其谨守戒法，不干扰乡野之行。若其坚持动作，则连同推阻期间一同处理，非责备。沙玛内拉及沙玛内莉，若获得托庇，应告知“不作违戒，勿令我受干扰”，若依旧违犯，亦应如法处理。不可未经比库同意轻易谴责比库尼，即使已获认可。对比库而言，若受比库尼提示违戒，应承担相应责任。初来比库尼应往僧团报告，说“我作有违戒事，比库尼是劝诫者”，或“我作违戒事，近于不善比库尼，请她劝诫”，是适当做法。
Yāya āpattiyā saṅghena parivāso dinno hoti, sā āpatti na āpajjitabbā, aññā vā tādisikā tato vā pāpiṭṭhatarā, kammaṃ na garahitabbaṃ, kammikā na garahitabbā, na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, palibodhatthāya vā pakkosanatthāya vā savacanīyaṃ na kātabbaṃ. Palibodhatthāya hi karonto ‘‘ahaṃ āyasmantaṃ imasmiṃ vatthusmiṃ savacanīyaṃ karomi, imamhā āvāsā parampi mā pakkama, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī’’ti evaṃ karoti, pakkosanatthāya karonto ‘‘ahaṃ taṃ savacanīyaṃ karomi, ehi mayā saddhiṃ vinayadharānaṃ sammukhībhāvaṃ gacchāhī’’ti evaṃ karoti, tadubhayampi na kātabbaṃ. Vihāre jeṭṭhakaṭṭhānaṃ na kātabbaṃ, pātimokkhuddesakena vā dhammajjhesakena vā na bhavitabbaṃ, napi terasasu sammutīsu ekasammutivasenapi issariyakammaṃ kātabbaṃ, ‘‘karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti evaṃ pakatattassa okāso na kāretabbo, vatthunā vā āpattiyā vā na codetabbo, ‘‘ayaṃ te doso’’ti na sāretabbo, bhikkhūhi aññamaññaṃ yojetvā kalaho na kāretabbo, saṅghattherena hutvā pakatattassa bhikkhuno purato na gantabbaṃ na nisīditabbaṃ, dvādasahatthaṃ upacāraṃ muñcitvā ekakeneva gantabbañceva nisīditabbañca, yo hoti saṅghassa āsanapariyanto seyyāpariyanto vihārapariyanto, so tassa dātabbo.
受僧团供养者犯戒者不应遭罚，其他类似者也不应加重处罚。不可轻视或拒斥作恶之人，亦非故设出家众集会或戒律聚会，非听诵巴帝摩卡者，不得于十三种认可之内作权威声明。如对他人说“请容我发言，欲说此案”，则不应许可对方发言，也不应因招惹嫌隙而起口角。若成为方丈，则不可去其前面坐，也不可坐在其位旁。释衣仪式开展时，若超越十二倍座供安置，宜由一人分别前去交待并就座。此人职位为僧团成员的坐席、床位或禅房一带居住者，应当承担供养义务。
Tattha āsanapariyanto nāma bhattaggādīsu saṅghanavakāsanaṃ, svassa dātabbo, tattha nisīditabbaṃ. Seyyāpariyanto nāma seyyānaṃ pariyanto sabbalāmakaṃ mañcapīṭhaṃ. Ayañhi vassaggena attano pattaṭṭhāne seyyaṃ gahetuṃ na labhati, sabbabhikkhūhi vicinitvā gahitāvasesā maṅgulagūthabharitā vettalatādivinaddhā lāmakaseyyāvassa dātabbā. Yathā ca seyyā, evaṃ vasanaāvāsopi vassaggena attano pattaṭṭhāne tassa na vaṭṭati, sabbabhikkhūhi vicinitvā gahitāvasesā pana rajohatabhūmi jatukamūsikabharitā paṇṇasālā assa dātabbā. Sace pakatattā sabbe rukkhamūlikā abbhokāsikā ca honti, channaṃ na upenti, sabbepi etehi vissaṭṭhāvāsā nāma honti, tesu yaṃ icchati, taṃ labhati.
其中,『座位限度』者,谓在食堂等处僧团的新座位,应给予彼,应坐于彼处。『卧处限度』者,谓卧处之限度,即一切破旧的床椅。此比库因舍弃瓦萨,不得在自己应得之处取卧处,应给予他由一切比库们挑选后所剩余的、充满蚂蚁粪便的、以藤蔓等编结的破旧卧处。如同卧处,住处与住所亦因舍弃瓦萨,于自己应得之处不适合于彼,然而应给予他由一切比库们挑选后所剩余的、尘土覆盖的地面、充满蝙蝠老鼠的、树叶搭建的棚屋。若从本来一切比库都是树下住者与露地住者,不进入有覆盖处,则一切这些对他们而言都是已舍弃的住所,在这些当中,他得到他所欲的。
Vassūpanāyikadivase paccayaṃ ekapasse ṭhatvā vassaggena gaṇhituṃ labhati, senāsanaṃ na labhati, nibaddhavassāvāsikaṃ senāsanaṃ gaṇhitu kāmena vattaṃ nikkhipitvā gahetabbaṃ. Ñātipavāritaṭṭhāne ‘‘ettake bhikkhū gahetvā āgacchathā’’ti nimantitena ‘‘bhante, asukaṃ nāma kulaṃ bhikkhū nimantesi, etha, tattha gacchāmā’’ti evaṃ saṃvidhāya bhikkhūnaṃ puresamaṇena vā pacchāsamaṇena vā hutvā kulāni na upasaṅkamitabbāni, ‘‘bhante, asukasmiṃ nāma gāme manussā bhikkhūnaṃ āgamanaṃ icchanti, sādhu vatassa, sace tesaṃ saṅgahaṃ kareyyāthā’’ti evaṃ panassa vinayapariyāyena kathetuṃ vaṭṭati. Āgatāgatānaṃ ārocetuṃ harāyamānena āraññikadhutaṅgaṃ na samādātabbaṃ. Yenapi pakatiyā samādinnaṃ, tena dutiyaṃ bhikkhuṃ gahetvā araññe aruṇaṃ uṭṭhāpetabbaṃ, na ekakena vatthabbaṃ. Tathā bhattaggādīsu āsanapariyante nisajjāya harāyamānena piṇḍapātikadhutaṅgampi na samādātabbaṃ. Yo pana pakatiyāva piṇḍapātiko, tassa paṭisedho natthi, na ca tappaccayā piṇḍapāto nīharāpetabbo ‘‘mā maṃ jāniṃsū’’ti. Nīhaṭabhatto hutvā vihāreyeva nisīditvā bhuñjanto ‘‘rattiyo gaṇayissāmi, gacchato me bhikkhuṃ disvā anārocentassa ratticchedo siyā’’ti iminā kāraṇena piṇḍapāto na nīharāpetabbo, ‘‘mā maṃ ekabhikkhupi jānātū’’ti ca iminā ajjhāsayena vihāre sāmaṇerehi pacāpetvā bhuñjitumpi na labhati, gāmaṃ piṇḍāya pavisitabbameva. Gilānassa pana navakammaācariyupajjhāyakiccādipasutassa vā vihāreyeva acchituṃ vaṭṭati.
在瓦萨开始日,站在一旁取资具,因舍弃瓦萨而得取,不得住所。欲取已结定的瓦萨住者的住所者,应舍弃职责后取之。在亲属邀请之处,被邀请『带这么多比库来』者,不应以『尊者,某某家族邀请了比库们,来,我们去那里』如此安排,作为比库们的前行者或后行者而前往诸家族,然而对他而言,以律的方式如此说是适当的:『尊者,某某村的人们希望比库们到来,善哉,若您们对他们作摄受』。因羞于向来来去去者告知而不应受持林野头陀支。即使由本来已受持者,也应带第二位比库在林野度过黎明,不应独自住。同样,因羞于在食堂等处的座位限度坐而不应受持乞食头陀支。然而对于本来就是乞食者,没有禁止,且不应因此缘故而不取来乞食,想『勿令他们知我』。已取来食物后,坐在住处食用者,不应以『我将计算夜数,我去时若见比库而不告知,对我将有夜数中断』此理由而不取来乞食,且以『勿令一位比库也知我』此意图,在住处由沙玛内拉们煮食而食用也不得,必须入村乞食。然而对病者或忙于新作业、老师、依止师职责等者,住在住处是适当的。
Sacepi gāme anekasatā bhikkhū vicaranti, na sakkā hoti ārocetuṃ, gāmakāvāsaṃ gantvā sabhāgaṭṭhāne vasituṃ vaṭṭati. Yasmā ‘‘pārivāsikena, bhikkhave, bhikkhunā āgantukena ārocetabbaṃ, āgantukassa ārocetabbaṃ, uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, sace gilāno hoti, dūtenapi ārocetabba’’nti (cūḷava. 76) vuttaṃ , tasmā kañci vihāraṃ gatena āgantukena tattha bhikkhūnaṃ ārocetabbaṃ. Sace sabbe ekaṭṭhāne ṭhite passati, ekaṭṭhāne ṭhiteneva ārocetabbaṃ. Atha rukkhamūlādīsu visuṃ ṭhitā honti, tattha tattha gantvā ārocetabbaṃ, sañcicca anārocentassa ratticchedo ca hoti, vattabhede ca dukkaṭaṃ. Atha vicinanto ekacce na passati, ratticchedova hoti, na vattabhede dukkaṭaṃ.
即使在村中有数百位比库游行,不可能告知,前往村落住所,住在相同之处是适当的。因为『诸比库,别住比库应向来者告知,应向来者告知,应在伍波萨他告知,应在自恣告知,若病者,也应以使者告知』如是所说,因此前往某住处的来者应向那里的比库们告知。若见一切比库站在一处,应站在一处告知。若他们分散站在树下等处,应前往各处告知,故意不告知者有夜数中断,且在职责违犯上有恶作。若寻找而不见某些比库,只有夜数中断,在职责违犯上无恶作。
Āgantukassapi attano vasanavihāraṃ āgatassa ekassa vā bahūnaṃ vā vuttanayeneva ārocetabbaṃ, ratticchedavattabhedāpi cettha vuttanayeneva veditabbā. Sace āgantukā muhuttaṃ vissamitvā vā avissamitvā eva vā vihāramajjhena gacchanti, tesampi ārocetabbaṃ. Sace tassa ajānantasseva gacchanti, ayañca gatakāle jānāti, gantvā ārocetabbaṃ, sampāpuṇituṃ vā sāvetuṃ vā asakkontassa ratticchedova hoti, na vattabhede dukkaṭaṃ. Yepi antovihāraṃ appavisitvā upacārasīmaṃ okkamitvā gacchanti, ayañca nesaṃ chattasaddaṃ vā ukkāsitasaddaṃ vā khipitasaddaṃ vā sutvā āgantukabhāvaṃ jānāti, gantvā ārocetabbaṃ, gatakāle jānantenapi anubandhitvā ārocetabbameva, sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhede dukkaṭaṃ. Yopi rattiṃ āgantvā rattiṃyeva gacchati, sopissa ratticchedaṃ karoti, aññātattā pana vattabhede dukkaṭaṃ natthi. Sace ajānitvāva abbhānaṃ karoti, akatameva hotīti kurundiyaṃ vuttaṃ, tasmā adhikā rattiyo gahetvā kātabbaṃ. Ayaṃ apaṇṇakapaṭipadā.
对来者也应以所说方式向来到自己住处的一位或多位告知,夜数中断与职责违犯在此也应以所说方式了知。若来者稍作休息或甚至未休息即经过住处中间,也应向他们告知。若他们在他不知时离去,而此比库在离去时知道,应前往告知,不能追上或不能令听闻者只有夜数中断,在职责违犯上无恶作。即使那些未进入住处内而踏入近行界而去者,而此比库听到他们的伞声或咳嗽声或投掷声而知其来者身份,应前往告知,即使在离去时知道也应追随告知,不能追上者只有夜数中断,在职责违犯上无恶作。即使在夜间来而在夜间即去者,他也对此比库造成夜数中断,然而因未被知,在职责违犯上无恶作。若在不知的情况下作告知,即为未作,在库伦地中如是所说,因此应取额外的夜数而作。此是无过失之道。
Nadīādīsu nāvāya gacchantampi paratīre ṭhitampi ākāse gacchantampi pabbatatalaaraññādīsu dūre ṭhitampi bhikkhuṃ disvā sace ‘‘bhikkhū’’ti vavatthānaṃ atthi, nāvādīhi gantvā vā mahāsaddaṃ katvā vā vegena anubandhitvā vā ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhede dukkaṭañca. Sace vāyamantopi sampāpuṇituṃ vā sāvetuṃ vā na sakkoti, ratticchedova hoti, na vattabhede dukkaṭaṃ. Saṅghasenābhayatthero pana visayāvisayena katheti ‘‘visaye kira anārocentassa ratticchedo ceva vattabhede dukkaṭañca hoti, avisaye pana ubhayampi natthī’’ti. Karavīkatissatthero ‘‘samaṇo ayanti vavatthānameva pamāṇaṃ. Sacepi avisayo hoti, vattabhede dukkaṭameva natthi, ratticchedo pana hotiyevā’’ti āha.
即使见到在河流等处以船去者、站在对岸者、在空中去者、站在山脚林野等处远方的比库,若有『是比库』的确定,应以船等前往或作大声或快速追随而告知,不告知者有夜数中断及在职责违犯上有恶作。若努力也不能追上或不能令听闻,只有夜数中断,在职责违犯上无恶作。然而僧伽谢那帕亚长老以境内境外而说:『据说在境内不告知者有夜数中断及在职责违犯上有恶作,然而在境外两者都没有』。咖拉维咖提萨长老说:『仅『是沙门』的确定即是标准。即使是境外,在职责违犯上确实无恶作,然而夜数中断确实有』。
Uposathadivase ‘‘uposathaṃ sampāpuṇissāmā’’ti āgantukā bhikkhū āgacchanti, iddhiyā gacchantāpi uposathabhāvaṃ ñatvā otaritvā uposathaṃ karonti, tasmā āgantukasodhanatthaṃ uposathadivasepi ārocetabbaṃ. Pavāraṇāyapi eseva nayo. Gantuṃ asamatthena gilānena bhikkhuṃ pesetvā ārocāpetabbaṃ, anupasampannaṃ pesetuṃ na vaṭṭati.
在伍波萨他日,来者比库们想『我们将赶上伍波萨他』而来,即使以神通力去者也知伍波萨他而降下作伍波萨他,因此为了来者的清净,在伍波萨他日也应告知。在自恣也是此法。不能去的病比库应派遣比库而令告知,不适当派遣未达上者。
Na pārivāsikena bhikkhunā sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko nānāsaṃvāsakehi vā sabhikkhuko āvāso vā anāvāso vā gantabbo aññatra pakatattena aññatra antarāyā. Yattha hi ekopi bhikkhu natthi, tattha na vasitabbaṃ. Na hi tattha vuttharattiyo gaṇanūpikā honti. Dasavidhe antarāye pana sacepi rattiyo gaṇanūpikā na honti, antarāyato parimuccanatthāya gantabbameva. Tena vuttaṃ ‘‘aññatra antarāyā’’ti. Nānāsaṃvāsakehi saddhiṃ vinayakammaṃ kātuṃ na vaṭṭati, tesaṃ anārocanepi ratticchedo natthi, abhikkhukāvāsasadisameva hoti. Tena vuttaṃ ‘‘nānāsaṃvāsakehi vā sabhikkhuko’’ti.
行别住的比库不应前往有比库的住处或非住处、无比库的住处或非住处,也不应前往与别住者同住的有比库或无比库的住处或非住处,除非已恢复清净,除非有障难。因为在连一位比库都没有的地方,不应居住。在那里度过的夜晚不计入数。但在十种障难中,即使夜晚不计入数,为了脱离障难也应当前往。因此说『除非有障难』。与别住者一起不得作律甘马,即使不向他们告知也不断夜,如同无比库住处一样。因此说『与别住者同住的有比库』。
Na pārivāsikena bhikkhunā pakatattena bhikkhunā saddhiṃ ekacchanne āvāse vā anāvāse vā vatthabbaṃ. Tattha āvāso nāma vasanatthāya katasenāsanaṃ. Anāvāso nāma cetiyagharaṃ bodhigharaṃ sammuñjanīaṭṭako dāruaṭṭako pānīyamāḷo vaccakuṭi dvārakoṭṭhakoti evamādi. ‘‘Etesu yattha katthaci ekacchanne chadanato udakapatanaṭṭhānaparicchinne okāse ukkhittakova vasituṃ na labhati, pārivāsiko pana antoāvāseyeva na labhatī’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ avisesena ‘‘udakapātena vārita’’nti vuttaṃ. Kurundiyaṃ pana ‘‘etesu ettakesu pañcavaṇṇacchadanabaddhaṭṭhānesu pārivāsikassa ca ukkhittakassa ca pakatattena saddhiṃ udakapātena vārita’’nti vuttaṃ. Tasmā nānūpacārepi ekacchanne na vaṭṭati. Sace panettha tadahupasampannepi pakatatte paṭhamaṃ pavisitvā nipannepi saṭṭhivassikopi pārivāsiko pacchā pavisitvā jānanto nipajjati, ratticchedo ceva vattabhede dukkaṭañca, ajānantassa ratticchedova, na vattabhede dukkaṭaṃ. Sace pana tasmiṃ nisinne pacchā pakatatto pavisitvā nipajjati, pārivāsiko ca jānāti, ratticchedo ceva vattabhede dukkaṭañca. No ce jānāti, ratticchedova, na vattabhede dukkaṭaṃ.
行别住的比库不应与清净比库在同一屋顶下的住处或非住处居住。其中,住处者,为居住而建造的卧坐处。非住处者,塔堂、菩提堂、扫帚堆、柴堆、饮水棚、厕所、门廊等。『在这些任何一处的同一屋顶下、以雨水落下处为界限的空间内,被举罪者尚且不得居住,何况行别住者根本不得在住处内』,大注疏如是说。大义注中无差别地说『以雨水落下处为界』。但在库伦地注中说『在这些以五色覆盖物遮蔽之处,行别住者与被举罪者都以雨水落下处为界与清净者隔离』。因此即使不在近处,在同一屋顶下也不允许。若在此处,即使是当日受达上的清净者先进入躺下,六十瓦萨的行别住者后来进入,明知而躺下,则断夜且犯恶作于违反行仪;不知者仅断夜,不犯恶作于违反行仪。若在他坐着时,清净者后来进入躺下,行别住者知道,则断夜且犯恶作于违反行仪。若不知道,仅断夜,不犯恶作于违反行仪。
Pārivāsikena bhikkhunā pakatattaṃ bhikkhuṃ tadahupasampannampi disvā āsanā vuṭṭhātabbaṃ, vuṭṭhāya ca ‘‘ahaṃ iminā sukhanisinno vuṭṭhāpito’’ti parammukhenapi na gantabbaṃ, ‘‘idaṃ ācariya āsanaṃ, ettha nisīdathā’’ti evaṃ pakatatto bhikkhu āsanena nimantetabboyeva. Navakena pana ‘‘mahātheraṃ obaddhaṃ karomī’’ti pārivāsikattherassa santikaṃ na gantabbaṃ. Pārivāsikena pakatattena bhikkhunā saddhiṃ na ekāsane nisīditabbaṃ, na nīce āsane nisinne ucce āsane nisīditabbaṃ, na chamāyaṃ nisinne āsane nisīditabbaṃ, dvādasahatthaṃ pana upacāraṃ muñcitvā nisīdituṃ vaṭṭati. Pārivāsikena bhikkhunā pakatattena saddhiṃ na ekacaṅkame caṅkamitabbaṃ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṃ, na chamāyaṃ caṅkamante caṅkame caṅkamitabbaṃ. Ettha pana akataparicchedāya bhūmiyā caṅkamante paricchedaṃ katvā vālukaṃ ākiritvā ālambanaṃ yojetvā katacaṅkame nīcepi na caṅkamitabbaṃ, ko pana vādo iṭṭhakacayena sampanne vedikāparikkhitte. Sace pana pākāraparikkhitto hoti, dvārakoṭṭhakayutto pabbatantaravanantaragumbantaresu vā suppaṭicchanno, tādise caṅkame caṅkamituṃ vaṭṭati, appaṭicchannepi upacāraṃ muñcitvā vaṭṭati.
行别住的比库见到清净比库,即使是当日受达上者,也应从座起立,起立后不应背对而去,想着『我坐得舒适却被迫起立』,应当以『这是老师的座位,请坐此处』如此邀请清净比库就座。新比库不应以『我向大长老致敬』为由前往行别住长老处。行别住者不应与清净比库坐同一座,不应在低座者坐时坐高座,不应在地上坐者坐座上,但离开十二肘的近处范围坐则允许。行别住的比库不应与清净者在同一经行道经行,不应在低经行道经行者时在高经行道经行,不应在地上经行者时在经行道经行。但在此,若在未作界限的地面经行者,即使在作了界限、撒了沙、设了扶手的经行道上,即使是低的也不应经行,何况在砖砌完备、有栏杆围绕的。但若有围墙围绕、有门廊、在山间林间丛间等遮蔽良好的,在这样的经行道上经行则允许,即使在未遮蔽处,离开近处范围也允许。
Pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ mūlāyapaṭikassanārahena mānattārahena mānattacārikena abbhānārahena bhikkhunā saddhiṃ na ekacchanne āvāse vā anāvāse vā vatthabbaṃ. Ettha pana sace vuḍḍhatare pārivāsike paṭhamaṃ nipanne itaro jānanto pacchā nipajjati, ratticchedo cassa hoti, vattabhede ca dukkaṭaṃ. Vuḍḍhatarassa pana ratticchedova, na vattabhede dukkaṭaṃ. Ajānitvā nipajjati, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Atha navakapārivāsike paṭhamaṃ nipanne vuḍḍhataro pacchā nipajjati, navako ca jānāti, ratti cassa chijjati, vattabhede ca dukkaṭaṃ hoti. Vuḍḍhatarassa ratticchedova, na vattabhedo. No ce jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace apacchāpurimaṃ nipajjanti, vuḍḍhatarassa ratticchedova, itarassa vattabhedopīti kurundiyaṃ vuttaṃ.
行别住的比库不应与比自己资深的行别住比库、应退回原本者、应行僧悦者、行僧悦者、应出罪者,在同一屋顶下的住处或非住处居住。但在此,若资深的行别住者先躺下,另一人明知而后躺下,他断夜且犯恶作于违反行仪。资深者仅断夜,不犯恶作于违反行仪。不知而躺下,二人都不违反行仪,但断夜。若新行别住者先躺下,资深者后躺下,新者知道,他的夜断且犯恶作于违反行仪。资深者仅断夜,不违反行仪。若不知道,二人都不违反行仪,但断夜。若不分先后同时躺下,资深者仅断夜,另一人也违反行仪,库伦地注如是说。
Dve pārivāsikā samavassā, eko paṭhamaṃ nipanno, eko jānantova pacchā nipajjati, ratti cassa chijjati, vattabhede ca dukkaṭaṃ. Paṭhamaṃ nipannassa ratticchedova, na vattabhedo. Sace pacchā nipajjantopi na jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, dvinnampi ratticchedoyeva, na vattabhedo. Sace hi dve pārivāsikā ekato vaseyyuṃ, te aññamaññassa ajjhācāraṃ ñatvā agāravā vā vippaṭisārino vā hutvā taṃ vā āpattiṃ āpajjeyyuṃ tato pāpiṭṭhataraṃ vā, vibbhameyyuṃ vā, tasmā nesaṃ sahaseyyā sabbapakārena paṭikkhittā. Mūlāyapaṭikassanārahādayo cettha pārivāsikānaṃ pakatattaṭṭhāne ṭhitāti veditabbā. Tasmā pārivāsikena bhikkhunā mūlāyapaṭikassanārahena mānattārahena mānattacārikena abbhānārahena bhikkhunā saddhiṃ na ekāsane nisīditabbaṃ, na nīce āsane nisinne ucce āsane nisīditabbaṃ, na chamāya nisinne āsane nisīditabbaṃ, na ekacaṅkame caṅkamitabbaṃ, na nīce caṅkame caṅkamante ucce caṅkame caṅkamitabbaṃ, na chamāya caṅkamante caṅkame caṅkamitabbaṃ.
两位同瓦萨的行别住者,一人先躺下,一人明知而后躺下,他的夜断且犯恶作于违反行仪。先躺下者仅断夜,不违反行仪。若后躺下者也不知道,二人都不违反行仪,但断夜。若二人不分先后同时躺下,二人都仅断夜,不违反行仪。因为若两位行别住者住在一起,他们互相知道对方的过失后,可能变得不恭敬或懊悔,或犯那个罪或更严重的罪,或还俗,因此他们的同宿以一切方式被禁止。应退回原本者等在此应理解为处于行别住者的清净者地位。因此行别住的比库不应与应退回原本者、应行僧悦者、行僧悦者、应出罪者坐同一座,不应在低座者坐时坐高座,不应在地上坐者时坐座上,不应在同一经行道经行,不应在低经行道经行者时在高经行道经行,不应在地上经行者时在经行道经行。
‘‘Na, bhikkhave, pārivāsikena bhikkhunā sāditabbaṃ pakatattānaṃ bhikkhūnaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ āsanābhihāro seyyābhihāro pādodakaṃ pādapīṭhaṃ pādakathalikaṃ pattacīvarapaṭiggahaṇaṃ nahāne piṭṭhiparikammaṃ, yo sādiyeyya, āpatti dukkaṭassā’’ti (cūḷava. 75) vacanato pakatattānaṃ bhikkhūnaṃ ṭhapetvā navakataraṃ pārivāsikaṃ avasesānaṃ antamaso mūlāyapaṭikassanārahādīnampi abhivādanādiṃ sādiyantassa dukkaṭaṃ, saddhivihārikānampi sādiyantassa dukkaṭameva. Tasmā te vattabbā ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace saddhāpabbajitā kulaputtā ‘‘tumhe, bhante, tumhākaṃ vinayakammaṃ karothā’’ti vatvā vattaṃ karonti, gāmappavesanampi āpucchantiyeva, vāritakālato paṭṭhāya anāpatti.
『诸比库,行别住的比库不应接受清净比库们的礼敬、起立、合掌、恭敬行仪、提供座位、提供卧具、洗足水、足凳、足擦布、接受钵衣、沐浴时的背部按摩,若接受者,犯恶作』,依此语,除了比自己新的行别住者,接受其余者乃至应退回原本者等的礼敬等,犯恶作;即使从共住弟子接受也犯恶作。因此应告诉他们『我在作律甘马,不要对我行仪,不要问我入村之事』。若因信出家的善男子说『尊者,您们作您们的律甘马』而行仪,也问入村之事,从被禁止时起无罪。
‘‘Anujānāmi, bhikkhave, pārivāsikānaṃ bhikkhūnaṃ mithū yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ āsanābhihāraṃ seyyābhihāraṃ pādodakaṃ pādapīṭhaṃ pādakathalikaṃ pattacīvarapaṭiggahaṇaṃ nahāne piṭṭhiparikamma’’nti (cūḷava. 75) vacanato pana pārivāsikānaṃ bhikkhūnaṃ aññamaññaṃ yo yo vuḍḍho, tena tena navakatarassa abhivādanādiṃ sādituṃ vaṭṭati.
依「诸比库,我允许别住比库们彼此之间依长幼礼敬、起迎、合掌、恭敬业、迎座、迎卧具、足水、足台、足擦布、接受钵衣、沐浴时背部按摩」之语,别住比库们彼此之间,凡是长者,可令较新者行礼敬等。
‘‘Anujānāmi, bhikkhave, pārivāsikānaṃ bhikkhūnaṃ pañca yathāvuḍḍhaṃ uposathaṃ pavāraṇaṃ vassikasāṭikaṃ oṇojanaṃ bhatta’’nti (cūḷava. 75) vacanato imāni uposathādīni pañca pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā kātuṃ vaṭṭati, tasmā (cūḷava. aṭṭha. 75) pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba’’nti vuttaṃ. Pārisuddhiuposathe kariyamāne saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pārisuddhiuposatho kātabbo. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājiyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati.
依「诸比库,我允许别住比库们五事依长幼:伍波萨他、自恣、瓦萨衣、让与、食」之语,这伍波萨他等五事,即使与本性比库一起,亦可依长幼次第而行,因此在诵巴帝摩卡时,可坐于一手距内。然大疏中说:「不应坐于本行列,应离开本行列而不离一手距而坐。」在举行清净伍波萨他时,应坐于僧团新比库处,就坐于彼处,依自己的行列行清净伍波萨他。在自恣时亦应坐于僧团新比库处,就坐于彼处,依自己的行列自恣。僧团敲钟分配的瓦萨衣,亦可在自己应得处领取。
Oṇojananti vissajjanaṃ vuccati. Sace hi pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā ‘‘bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sveva gaṇhissāmī’’ti vatvā vissajjetabbāni. Evaṃ tāni punadivasesu gaṇhituṃ labhati. ‘‘Punadivase sabbapaṭhamaṃ tassa dātabba’’nti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati. Idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā ‘‘so bhikkhāhārena mā kilamitthā’’ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ.
「让与」者,谓舍弃也。若别住者获得二三次指定食等,而他另有私人食邀请,应依次领取后说:「尊者,请下次领取,今日我有食邀请,明日我将领取」而舍弃之。如此可于后日领取。俱伦地中说:「后日应最先给予彼。」若不领取亦不舍弃,后日则不得。此让与唯为别住者而允许。为何?因彼坐于僧团新比库处,食堂中粥、硬食等或得或不得,故为「令彼比库勿以乞食而疲劳」,为摄受彼而特别允许。
Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ. Etaṃ yathāvuḍḍhaṃ labhati, pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati, tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe ‘‘ajja me bhattaṃ atthi, sveva gaṇhissāmī’’ti vattabbaṃ. ‘‘Punadivase dve piṇḍe labhatī’’ti mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni, yattha pana nisīdāpetvā parivisanti, tattha sāmaṇerānaṃ jeṭṭhakena, bhikkhūnaṃ saṅghanavakena hutvā nisīditabbaṃ. Idaṃ pārivāsikavattaṃ.
「食」者,寺中僧团四方堂食,应与来去者依长幼次第领取而去。此依长幼而得,但不得依本行列去或立,故应离开本行列,立于一手距内,伸手如鹰俯冲而取,应如是取。不得令园民沙玛内拉取来。若彼们自己拿来,则可。王之大会食亦同此法。四方堂食中,若欲行让与,于为自己盛的团食应说:「今日我有食,明日我将领取。」大疏中说:「后日得二团食。」指定食等亦应离开本行列而取,然于令坐而分配处,应以沙玛内拉中之长者、比库中之僧团新者身份而坐。此为别住者之行仪。
Mūlāyapaṭikassanārahānaṃ mānattārahānaṃ mānattacārikānaṃ abbhānārahānañca idameva vattanti veditabbaṃ. Mānattacārikassa vatte pana ‘‘devasikaṃ ārocetabba’’nti viseso. Ratticchedesu ca ‘‘tayo kho, upāli, pārivāsikassa bhikkhuno ratticchedā, sahavāso vippavāso anārocanā’’ti (cūḷava. 83) vacanato yvāyaṃ ‘‘pakatattena bhikkhunā saddhiṃ ekacchanne’’tiādinā nayena vutto sahavāso, yo ca ekasseva vāso, yā cāyaṃ āgantukādīnaṃ anārocanā, etesu tīsu ekenapi kāraṇena pārivāsikassa bhikkhuno ratticchedo hoti.
应知退回原本者、应行僧悦者、行僧悦者、应行出罪者,亦同此行仪。行僧悦者之行仪中,「应日日告知」为差别。于夜破中,依「伍巴离,别住比库有三种夜破:共住、别住、不告知」之语,此处所说以「与本性比库同一屋檐下」等方式之共住,以及独自一人之住,以及对来客等之不告知,于此三者中,以任一因缘,别住比库即有夜破。
Mānattacārikassa pana ‘‘cattāro kho, upāli, mānattacārikassa bhikkhuno ratticchedā, sahavāso, vippavāso, anārocanā, ūne gaṇe caraṇa’’nti vacanato imesu catūsu kāraṇesu ekenapi ratticchedo hoti. Gaṇoti cettha cattāro vā atirekā vā. Tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva.
行僧悦者,依「伍巴离,行僧悦比库有四种夜破:共住、别住、不告知、于不足众中行」之语,于此四因中,以任一即有夜破。「众」者,此处指四位或更多。故即使与三位比库共住,亦必有夜破。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是，于律藏决择汇编中
Garukāpattivuṭṭhānavinicchayakathā samattā. · 重罪出罪决择之论已毕。