33. Kammākammavinicchayakathā · 33. 羯磨与非羯磨抉择论
33. Kammākammavinicchayakathā三十三、甘马与非甘马判定论
§249
249.Kammākammanti ettha (pari. 482-484) pana kammāni cattāri – apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti. Imāni cattāri kammāni katihākārehi vipajjanti? Pañcahākārehi vipajjanti – vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā.
业与非业在此处（注释482-484）共分为四种行为——储存业、单一仪式业、二次仪式业和四次仪式业。这四种业分别以几种方式产生？共有五种方式产生——因储存、因仪轨、因承诺、因界限、因僧侣会合。
Kathaṃ vatthuto kammāni vipajjanti? Sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakammaṃ. Paṭipucchākaraṇīyaṃ kammaṃ apaṭipucchā karoti, vatthuvipannaṃ adhammakammaṃ. Paṭiññāya karaṇīyaṃ kammaṃ apaṭiññāya karoti, vatthuvipannaṃ adhammakammaṃ. Sativinayārahassa amūḷhavinayaṃ deti, vatthuvipannaṃ adhammakammaṃ. Amūḷhavinayārahassa tassa pāpiyasikakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Tassa pāpiyasikakammārahassa tajjanīyakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Tajjanīyakammārahassa niyassakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Niyassakammārahassa pabbājanīyakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Pabbājanīyakammārahassa paṭisāraṇīyakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Paṭisāraṇīyakammārahassa ukkhepanīyakammaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Ukkhepanīyakammārahassa parivāsaṃ deti, vatthuvipannaṃ adhammakammaṃ. Parivāsārahassa mūlāya paṭikassati, vatthuvipannaṃ adhammakammaṃ. Mūlāyapaṭikassanārahassa mānattaṃ deti, vatthuvipannaṃ adhammakammaṃ. Mānattārahaṃ abbheti, vatthuvipannaṃ adhammakammaṃ. Abbhānārahaṃ upasampādeti, vatthuvipannaṃ adhammakammaṃ. Anuposathe uposathaṃ karoti, vatthuvipannaṃ adhammakammaṃ. Apavāraṇāya pavāreti, vatthuvipannaṃ adhammakammaṃ. Paṇḍakaṃ upasampādeti, vatthuvipannaṃ adhammakammaṃ. Theyyasaṃvāsakaṃ, titthiyapakkantakaṃ, tiracchānagataṃ, mātughātakaṃ, pitughātakaṃ, arahantaghātakaṃ, bhikkhunidūsakaṃ, saṅghabhedakaṃ, lohituppādakaṃ, ubhatobyañjanakaṃ, ūnavīsativassaṃ puggalaṃ upasampādeti, vatthuvipannaṃ adhammakammaṃ. Evaṃ vatthuto kammāni vipajjanti.
行为如何因储存而生？本应正面对行持的行为却违背正行，即为储存业中不善的行为。应受问询的行为却不接受问询，亦是不善的行为。应当承认的业却否认，属于不善业。缺乏正念戒律者显露无智之戒律，属不善。无智戒律者则造作令其受恶业相的行为，即不善业。受恶业相者则造作贪业，仍属不善。造作贪业者，则生起放逸业，依次为远离业、驱出业、安置业、破坏业、给予僧衣业。给予僧衣者，则退回根本，依次生起令僧悦业、愚痴调伏业、现前调伏业、念戒调伏业、戒律调伏业、彼恶应调伏业、开示戒律业。依此序列，诸如指令尼沙戒、劝受白衣、责备邪师、有杀等种种恶业行为皆属储存业中所生的恶业。由此可知，储存业中生起的行为即如上述所述。
Kathaṃ ñattito kammāni vipajjanti? Pañcahākārehi ñattito kammāni vipajjanti – vatthuṃ na parāmasati, saṅghaṃ na parāmasati, puggalaṃ na parāmasati, ñattiṃ na parāmasati, pacchā vā ñattiṃ ṭhapeti. Imehi pañcahākārehi ñattito kammāni vipajjanti.
行为如何因仪轨而生？仪轨业依五种类型生起：不尊重法事，不尊重僧团，不尊重个人，不尊重仪轨，或者后续设定仪轨。以上五种类型即为仪轨生业之法。
Kathaṃ anussāvanato kammāni vipajjanti? Pañcahākārehi anussāvanato kammāni vipajjanti – vatthuṃ na parāmasati, saṅghaṃ na parāmasati, puggalaṃ na parāmasati, sāvanaṃ hāpeti, akāle vā sāveti. Imehi pañcahākārehi anussāvanato kammāni vipajjanti.
行为如何因承诺而产生？承诺业亦以五种类型产生，不尊重法事、不尊重僧团、不尊重个人，损毁承诺或不按时奉行承诺。上述五种即为承诺业产生之例。
Kathaṃ sīmato kammāni vipajjanti? Ekādasahi ākārehi sīmato kammāni vipajjanti – atikhuddakaṃ sīmaṃ sammannati, atimahatiṃ sīmaṃ sammannati, khaṇḍanimittaṃ sīmaṃ sammannati, chāyānimittaṃ sīmaṃ sammannati, animittaṃ sīmaṃ sammannati, bahisīme ṭhito sīmaṃ sammannati, nadiyā sīmaṃ sammannati, samudde sīmaṃ sammannati, jātassare sīmaṃ sammannati, sīmāya sīmaṃ sambhindati, sīmāya sīmaṃ ajjhottharati. Imehi ekādasahi ākārehi sīmato kammāni vipajjanti.
行为如何因界限而生？界限业以十一种方式产生：违反过小界限、过大界限、部分证据界限、影子界限、无记界限、站在外界限、河流界限、大海界限、诞生水域界限、到达界限、超越界限。以上十一种方式即界限业生起。
Kathaṃ parisato kammāni vipajjanti? Dvādasahi ākārehi parisato kammāni vipajjanti – catuvaggakaraṇīye kamme yāvatikā bhikkhū kammappattā te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, catuvaggakaraṇe kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti.
行为如何因僧侣集会而生？集会业以十二种方式生：在四分律规定的范围内，尚未达到预定业果的比库，或失去欲乐仍未砍断欲想者，违抗集会规约。四分律规定范围内，业果已至之比库，欲乐虽失但未断离并依律行为者。以及其它未断欲乐者、打断欲乐者等情况。以上十二种方式即是僧侣集会业产生的形式。
Pañcavaggakaraṇe kamme…pe… dasavaggakaraṇe kamme…pe… vīsativaggakaraṇe kamme yāvatikā bhikkhū kammappattā, te anāgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando anāhaṭo hoti, sammukhībhūtā paṭikkosanti, vīsativaggakaraṇe kamme yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā paṭikkosanti. Imehi dvādasahi ākārehi parisato kammāni vipajjanti.
在五部篇章的行为中……如是……在十部篇章的行为中……如是……在二十部篇章的行为中，凡是获得行为果报的比库们，他们未来所当得的果报尚未到来，虽有欲望的失去，但欲望并未完全断绝，他们皆面向对治而斩断；而在二十部篇章的行为中，凡是比库们已经获得果报，这些果报已到来，欲望的失去尚未完全实现，他们面对对治仍加以斩断；又在二十部篇章的行为中，凡是已经获得果报的比库们，因欲望的失去已完全实现，他们也皆面向对治而斩断。由这十二种不同的形态，形成僧团中各种业报。
Catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammappattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṃ karoti, so neva kammappatto nāpi chandāraho, apica kammāraho. Pañcavaggakaraṇe kamme pañca bhikkhū pakatattā kammappattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṃ karoti, so neva kammappatto nāpi chandāraho, apica kammāraho . Dasavaggakaraṇe kamme dasa bhikkhū pakatattā kammappattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṃ karoti, so neva kammappatto nāpi chandāraho, apica kammāraho. Vīsativaggakaraṇe kamme vīsati bhikkhū pakatattā kammappattā, avasesā pakatattā chandārahā. Yassa saṅgho kammaṃ karoti, so neva kammappatto nāpi chandāraho, apica kammāraho.
在四部篇章的行为中，有四名比库公开获得业果，余者公开失去欲望。若某僧团行此行为，则既不算已获得业果，亦非已失去欲望，更不是已断业欲。在五部篇章的行为中，有五名比库公开获得业果，余者公开失去欲望。若某僧团行此行为，则既非已得业果，亦非已失去欲望，更非已断业欲。在十部篇章的行为中，有十名比库公开获得业果，余者公开失去欲望。若某僧团行此行为，则既非已得业果，亦非已失去欲望，更非已断业欲。在二十部篇章的行为中，有二十名比库公开获得业果，余者公开失去欲望。若某僧团行此行为，则既非已得业果，亦非已失去欲望，更非已断业欲。
§250
250.Apalokanakammaṃ kati ṭhānāni gacchati? Ñattikammaṃ, ñattidutiyakammaṃ, ñatticatutthakammaṃ kati ṭhānāni gacchati? Apalokanakammaṃ pañca ṭhānāni gacchati. Ñattikammaṃ nava ṭhānāni gacchati. Ñattidutiyakammaṃ satta ṭhānāni gacchati. Ñatticatutthakammaṃ satta ṭhānāni gacchati.
250.『察观业』行于几处？『单白业』、『白二业』、『白四业』各行于几处？察观业行于五处，单白业行于九处，白二业行于七处，白四业也行于七处。
Apalokanakammaṃ katamāni pañca ṭhānāni gacchati? Osāraṇaṃ nissāraṇaṃ bhaṇḍukammaṃ brahmadaṇḍaṃ kammalakkhaṇaññeva pañcamaṃ. Apalokanakammaṃ imāni pañca ṭhānāni gacchati.
察观业行于哪五处？即为防护、解除、器具业、授梵杖业及业的特征业等五种处所。察观业即遍及这些五处。
Ñattikammaṃ katamāni nava ṭhānāni gacchati? Osāraṇaṃ nissāraṇaṃ uposathaṃ pavāraṇaṃ sammutiṃ dānaṃ paṭiggahaṇaṃ paccukkaḍḍhanaṃ kammalakkhaṇaññeva navamaṃ. Ñattikammaṃ imāni nava ṭhānāni gacchati.
单白业行于哪九处？即为防护、解除、五波罗提、伍波萨他、不讳戒、布施、受纳、重兴戒律与业的特征业这九种处所。单白业即遍及这九处。
Ñattidutiyakammaṃ katamāni satta ṭhānāni gacchati? Osāraṇaṃ nissāraṇaṃ sammutiṃ dānaṃ uddharaṇaṃ desanaṃ kammalakkhaṇaññeva sattamaṃ. Ñattidutiyakammaṃ imāni satta ṭhānāni gacchati.
白二业行于哪七处？即为防护、解除、五波罗提、布施、扬举、说法以及业的特征业这七处。白二业即遍及这七处。
Ñatticatutthakammaṃ katamāni satta ṭhānāni gacchati? Osāraṇaṃ nissāraṇaṃ sammutiṃ dānaṃ niggahaṃ samanubhāsanaṃ kammalakkhaṇaññeva sattamaṃ. Ñatticatutthakammaṃ imāni satta ṭhānāni gacchati. Ayaṃ tāva pāḷinayo.
第四类集体行为的七个方面是什么？是离开、驱逐、共同认可、给予、收受、共同表示、业标记等七者。第四类集体行为涵盖这些七个方面。这便是巴利律仪规约。
§251
251. Ayaṃ panettha ādito paṭṭhāya vinicchayakathā (pari. aṭṭha. 482) – apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.
第251条，此处所引的审查论述（相应编注482页）—所谓观察行为，是清扫已有界限的僧团，去除欲望的成分，摄取和合的僧团同意，将其保持严整的规定。所谓集体第一行为，是依从律章所说，借由僧团合议，由一集体依僧团同意而为的行为。所谓集体第二行为，也是依律所说，秉持僧团合议并经一集体同意，由一集体且为复诵之用所做的行为。所谓集体第四行为，同样是依律所说，秉持僧团合议，经一集体同意，由一集体通过三种复诵进行的行为。
Tatra apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kātabbampi akātabbampi atthi. Tattha sīmāsammuti sīmāsamūhanaṃ kathinadānaṃ kathinuddhāro kuṭivatthudesanā vihāravatthudesanāti imāni chakammāni garukāni apaloketvā kātuṃ na vaṭṭati, ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti etāni lahukakammāni, apaloketvāpi kātuṃ vaṭṭanti, ñattikammañatticatutthakammavasena pana na kātabbameva. ‘‘Ñatticatutthakammavasena kayiramānaṃ daḷhataraṃ hoti, tasmā kātabba’’nti ekacce vadanti. Evaṃ pana sati kammasaṅkaro hoti, tasmā na kātabbanti paṭikkhittameva. Sace pana akkharaparihīnaṃ vā padaparihīnaṃ vā duruttapadaṃ vā hoti, tassa sodhanatthaṃ punappunaṃ vattuṃ vaṭṭati. Idaṃ akuppakammassa daḷhīkammaṃ hoti, kuppakamme kammaṃ hutvā tiṭṭhati. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ.
关于观察行为，只须观察后执行，其他集体行为则不可如此。集体行为只需确立一个集体后执行，不可以观察行为之方式处理。第二集体行为则有观察后应当或不应当执行的情况。所谓界限共识、围绕界限、难捐献、难收回、难废止、难寺庙地点等，是重大诃律规定，虽观察却不得执行，唯有第二集体行为之言须保持而可执行。其余三种共识（座席、持物、衣物等给予）属轻微行为，观察后可执行。以集体第四行为而言，因其明确坚定，有些认为应执行。但实际上对密集行为积累应不执行，除非缺少口头或书面发音，则为必要反复执行。此法属强硬行为，由恶行转正业依旧继续存在。集体第四行为须保持集体并三种言语行为，坚持执行，其他观察则不可作。
Sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakammanti ettha pana atthi kammaṃ sammukhākaraṇīyaṃ, atthi kammaṃ asammukhākaraṇīyaṃ. Tattha asammukhākaraṇīyaṃ nāma dūtenūpasampadā, pattanikkujjanaṃ, pattukkujjanaṃ, ummattakassa bhikkhuno ummattakasammuti, sekkhānaṃ kulānaṃ sekkhasammuti, channassa bhikkhuno brahmadaṇḍo, devadattassa pakāsanīyakammaṃ, apasādanīyaṃ dassentassa bhikkhuno bhikkhunisaṅghena kātabbaṃ avandiyakammanti aṭṭhavidhaṃ hoti. Idaṃ aṭṭhavidhampi kammaṃ asammukhā kataṃ sukataṃ hoti akuppaṃ, sesāni sabbakammāni sammukhā eva kātabbāni. Saṅghasammukhatā dhammasammukhatā vinayasammukhatā puggalasammukhatāti imaṃ catubbidhaṃ sammukhāvinayaṃ upanetvāva kātabbāni. Evaṃ katāni hi sukatāni honti, evaṃ akatāni panetāni imaṃ sammukhāvinayasaṅkhātaṃ vatthuṃ vinā katattā vatthuvipannāni nāma honti. Tena vuttaṃ ‘‘sammukhākaraṇīyaṃ kammaṃ asammukhā karoti, vatthuvipannaṃ adhammakamma’’nti. Paṭipucchākaraṇīyādīsupi paṭipucchādikaraṇameva vatthu, taṃ vatthuṃ vinā katattā tesampi vatthuvipannatā veditabbā. Apica ūnavīsativassaṃ vā antimavatthuṃ ajjhāpannapubbaṃ vā ekādasasu vā abhabbapuggalesu aññataraṃ upasampādentassapi vatthuvipannaṃ adhammakammaṃ hoti. Ayaṃ vatthuto kammavipattiyaṃ vinicchayo.
所谓应当对面实行的行为，若在非面对情形执行，则为反常，不符正法。在此有正当面对行为，亦有非对面的不当行为。如修行人外出之出入、乞食之到来、僧伽衣钵等，均属应面对行为；反之对隐蔽处出入、隐匿托钵、疯狂比库、学徒家族师徒关系、隐秘佛教律法、表彰赋予行为、向比库尼僧团行违犯礼法行为，称为不面对行为，具八种表现。此八种行为虽属面对，亦可转为善业不动，其他所有行为则应当面对实行。僧团对面、法对面、律对面、个人对面，合称四种对面，只有具备此类四面对面者行为可为。此为善行，若未执行则成阻滞，带来障碍。故言「面对之业若非对面而施则成不正业」，询问法中亦有此理，未遵此道时名为阻塞法相。即使在登上出家或最后阶段也有违反扭曲行为的情况，此属于业失败的判断。
Ñattito vipattiyaṃ pana vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante, saṅgho, āyasmato buddharakkhitassa upasampadāpekkho’’ti vadati. Evaṃ vatthuṃ na parāmasati.
若因集体行为失败产生障碍，该行为不被共识认可，故不纳入名称范围。譬如对上座比库的正式受戒行为，若不被认可，则不算其行为名目。有人说：「请恭听，尊敬的比库团体！这是为了尊敬佛法守护者的比库受戒法应被遵守。」亦有人说：「请听，尊敬的比库！这是为了尊敬佛法守护者的比库受戒行为。」由此可见这类事项未获共识认可，故不予认可。
Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadati. Evaṃ saṅghaṃ na parāmasati.
若不认可僧团，则不计僧团之名目。有人说：「请听，尊敬的比库！这乃佛法守护者。」也有人说：「请听，尊敬的比库！这是佛法守护者。」由此得知此类行为不被认可为僧团。
Puggalaṃ na parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati, tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadati. Evaṃ puggalaṃ na parāmasati.
若比库上师对渴求受戒者没有亲近关照，此上师即不亲近，这样的人上师不接受。曰：『听我言，尊者，僧团，此人是护法者所守护的渴求受戒者』时，谓之『听我言，尊者，僧团，此人是护法者所守护的渴求受戒者』，如此，此人未被亲近。
Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati, ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti, ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Evaṃ ñattiṃ na parāmasati.
不亲近团体者，即全然不亲近任何团体者；对于第二类团体，设下团体而在两次接引法中履行接引仪轨；对于第四类团体亦复如是，设立团体以四次接引仪轨来履行。如此，此人不亲近团体。
Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti vadati. Evaṃ pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi ñattito kammāni vipajjanti.
随后设立团体，乃在第一接引仪轨行接引，谓言『此为团体』，又言『团体宽恕，故我安守此三昧』，如此设立团体。五种类型的接引仪轨生起于此。
Anussāvanato vipattiyaṃ pana vatthuādīni tāva vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti – ‘‘suṇātu me, bhante, saṅgho’’ti paṭhamānussāvanāya vā ‘‘dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi. Suṇātu me, bhante, saṅgho’’ti dutiyatatiyānussāvanāsu vā ‘‘ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante, saṅgho, āyasmato buddharakkhitassā’’ti vadanto vatthuṃ na parāmasati nāma. ‘‘Suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadanto saṅghaṃ na parāmasati nāma. ‘‘Suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā’’ti vattabbe ‘‘suṇātu me, bhante, saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadanto puggalaṃ na parāmasati nāma.
唯从接引而生的仪轨及其他事项，应依照所述而识。此等确无不亲近：首接引时曰『听我言，尊者，僧团』；再接引时曰『再而言之……』；三接引时曰『复而言之……听我言，尊者，僧团』。二三接引时称『此人为护法者所守护的果德摩尊者的渴求受戒者』，而他人言『听我言，尊者，僧团，此为护法者』时，该法不被亲近。又当他说『听我言，尊者，僧团，此为护法者』不会亲近僧团。又若言『听我言，尊者，僧团，此为护法者守护的渴求受戒者』而有人言『听我言，尊者，僧团，此为护法者所守护的渴求受戒者』时，该人不被亲近。
Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti. Evaṃ sāvanaṃ hāpeti. Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi sāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.
断绝听闻者，谓不以任何仪轨来继续接引；第二类团体设立时，设立的团体在两次接引法中终止；第四类团体时设立的团体，在四次接引法中终止，如是断绝听闻。若第二类团体时设立一团体后又履行一仪轨接引，舍弃文字或言语，或说不当语，此亦属断绝听闻。第四类团体时若设立一团体，再以一或两次仪轨接引，舍弃文字或词语，或说不当语，都应当视为断绝听闻。
§252
252. ‘‘Duruttaṃ karotī’’ti ettha pana ayaṃ vinicchayo. Yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –
252.“说不当语”此有裁断。若以一文字说另一文字，即为说不当语。故比库作仪轨时——
‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;
「缓慢」与「迅速」并列于长音中，「沉重」与「轻捷」互为对照，皆被拘束限制；
Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. –
并且根据关系分别分开理解，分成十种发音差别。
Vutto, ayaṃ suṭṭhu upalakkhetabbo. Ettha hi sithilaṃ nāma pañcasu vaggesu paṭhamatatiyaṃ. Dhanitaṃ nāma tesveva dutiyacatutthaṃ. Dīghanti dīghena kālena vattabbaākārādi. Rassanti tato upaḍḍhakālena vattabbaakārādi. Garukanti dīghameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassa yassa nakkhamatī’’ti evaṃ saṃyogaparaṃ katvā vuccati. Lahukanti rassameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassa yassa na khamatī’’ti evaṃ asaṃyogaparaṃ katvā vuccati. Niggahitanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā ‘‘tuṇhissā’’ti vā ‘‘tuṇhassā’’ti vā vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vā ‘‘tuṇha assā’’ti vā vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.
如所说，此应谨慎明了。于此，「缓慢」名列五类中的第一、第三。「迅速」则位于其中第二与第四。「长音」指长时间维持发音的关系及其表现形态。「轻捷」则是与之相对，表现为短促状态。「沉重」者，指长音状态中，如说「尊者佛护比库，其鼻音饶有连带」，是包含复合音关系者。轻捷者，指短促状态，如说「尊者佛护比库，其鼻音无连带」，即未包含复合音关系。拘束者，是指发音时诸器官收拢不放松，口唇紧闭并发鼻音而成的拘束音。关系者，是指相邻分界后，称为「tuṇhissā」或「tuṇhassā」。扩展者，指分界后不相连，称为「tuṇhī assā」或「tuṇha assā」。解脱者，是指器官不收束而放开，口唇张开不闭，鼻音不送出，此名「解脱」。
Tattha ‘‘suṇātu me’’ti vattabbe ta-kārassa tha-kāraṃ katvā ‘‘suṇāthu me’’ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma, tathā ‘‘pattakallaṃ esā ñattī’’ti vattabbe ‘‘patthakallaṃ esā ñatthī’’tiādivacanaṃ. ‘‘Bhante saṅgho’’ti vattabbe bha-kāragha-kārānaṃ ba-kāraga-kāre katvā ‘‘bante saṃgo’’ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. ‘‘Suṇātu me’’ti vivaṭena mukhena vattabbe pana ‘‘suṇaṃtu me’’ti vā ‘‘esā ñattī’’ti vattabbe ‘‘esaṃ ñattī’’ti vā avivaṭena mukhena ananunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. ‘‘Pattakalla’’nti avivaṭena mukhena anunāsikaṃ katvā vattabbe ‘‘pattakallā’’ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma. Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati.
其中，应说『suṇātu me』（请听我言）而将其中的「ta」音改作「tha」音，说成『suṇāthu me』，此称为「将松音作紧音」；同样地，应说『pattakallaṃ esā ñattī』（此白文已具足）而说成『patthakallaṃ esā ñatthī』等，亦属此类。应说『Bhante saṅgho』（尊者僧团）而将「bha」音、「gha」音改作「ba」音、「ga」音，说成『bante saṃgo』，此称为「将紧音作松音」。应说『suṇātu me』时须张口而说，却说成『suṇaṃtu me』；或应说『esā ñattī』而说成『esaṃ ñattī』，以不张口之方式将非鼻音作成鼻音来说，此称为「将开口音作闭鼻音」。应以不张口之方式将『pattakalla』作鼻音说出，却以张口之方式不作鼻音而说成『pattakallā』，此称为「将鼻音作开口音」。如是：应作松音处而作紧音，应作紧音处而作松音，应作开口音处而作鼻音，应作鼻音处而作开口音——此四种字音之过失，皆于甘马语内部污损甘马。如此宣说者，应说某字音时却说出另一字音，此称为「说错」。
Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati, tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati, sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti. Yaṃ pana suttantikattherā ‘‘da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati, tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī’’ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.
又在其他以长音为首的六音中，长音部位读为长音，短促部位读为短促，如此根据语境适当顺应不违反发音法则。如若相反，长音处读为短促，短促处读为长音，则沉重处说迅速，迅速处说沉重，关系说扩展，扩展说关系等，则语法发音法则不恶化。六音并无恶治此事。若依经论所说「da音误作ta音，ta音误作da音，ca音误作ja音，ja音误作ca音，ya音误作ka音，ka音误作ya音，故da音起等发音时，ta音等不应相违」，若违该法则，则语法发音法则不中用。故律中不应作da音误作ta音，亦不作ka音误作ya音等。于巴利音韵学经中已详述十种辅音法，能除其音误，防止语言妨碍之法。若违理则破坏聆听。
Akāle vā sāvetīti sāvanāya akāle anokāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti.
若于不适时节持戒，谓持于非应持时而入不适持戒，先行不适戒于初次行持，后才作适时戒。如此五种形式中，因顺序不同而生戒法的发生。
§253
253.Sīmatovipattiyaṃ pana atikhuddakasīmā nāma yā ekavīsati bhikkhū na gaṇhāti . Kurundiyaṃ pana ‘‘yattha ekavīsati bhikkhū nisīdituṃ na sakkontī’’ti vuttaṃ. Tasmā yā evarūpā sīmā, ayaṃ sammatāpi asammatā gāmakhettasadisāva hoti, tattha kataṃ kammaṃ kuppati. Esa nayo sesasīmāsupi. Ettha pana atimahatī nāma yā kesaggamattenapi tiyojanaṃ atikkamitvā sammatā hoti. Khaṇḍanimittā nāma aghaṭitanimittā vuccati. Puratthimāya disāya nimittaṃ kittetvā anukkameneva dakkhiṇāya pacchimāya uttarāya disāya kittetvā puna puratthimāya disāya pubbakittitaṃ nimittaṃ paṭikittetvā ṭhapetuṃ vaṭṭati, evaṃ akhaṇḍanimittā hoti. Sace pana anukkamena āharitvā uttarāya disāya nimittaṃ kittetvā tattheva ṭhapeti, khaṇḍanimittā hoti. Aparāpi khaṇḍanimittā nāma yā animittupagaṃ tacasārarukkhaṃ vā khāṇukaṃ vā paṃsupuñjaṃ vā vālukapuñjaṃ vā aññataraṃ antarā ekaṃ nimittaṃ katvā sammatā hoti. Chāyānimittā nāma yā pabbatacchāyādīnaṃ yaṃ kiñci chāyaṃ nimittaṃ katvā sammatā hoti. Animittā nāma yā sabbena sabbaṃ nimittāni akittetvā sammatā hoti. Bahisīme ṭhito sīmaṃ sammannati nāma nimittāni kittetvā nimittānaṃ bahi ṭhito sammannati. Nadiyā samudde jātassare sīmaṃ sammannatīti etesu nadīādīsu yaṃ sammannati, sā evaṃ sammatāpi ‘‘sabbā, bhikkhave, nadī asīmā, sabbo samuddo asīmo, sabbo jātassaro asīmo’’ti (mahāva. 147) vacanato asammatāva hoti. Sīmāya sīmaṃ sambhindatīti attano sīmāya paresaṃ sīmaṃ sambhindati. Sīmāya sīmaṃ ajjhottharatīti attano sīmāya paresaṃ sīmaṃ ajjhottharati. Tattha yathā sambhedo ca ajjhottharaṇañca hoti, taṃ sabbaṃ sīmākathāyaṃ vuttameva. Iti imā ekādasapi sīmā asīmā gāmakhettasadisā eva, tāsu nisīditvā kataṃ kammaṃ kuppati. Tena vuttaṃ ‘‘imehi ekādasahi ākārehi sīmato kammāni vipajjantī’’ti.
253. 关于边界侵犯，所谓的特别狭小境界，是指无法容纳二十一名比库的范围。对此举例如库鲁提说：“那里不能使二十一名比库入座。”因此，如此狭窄的境界，即使被认可，也属于未经认可的相邻村落或田地范围，若有人在那里行某种行为，便生生怨恨。这种界限称为残余境界。而所谓宽广境界，乃指即使仅以总长度超过三由旬的测量而被认可的境界。所谓连点，是指未中断的标志物。以东方为例，自某标志物起顺时针依次标示至南、至西、至北，再返回东方原先所立的前标志，便成连续不间断的连点。若标志物经逆时针标定后即于所在处设立，则称为断点。又所谓断点者，是指未经标志物连接的树枝、竹竿、草捆、沙堆等任何单一标志物被立定而确认的境界。所谓阴影标志，是指用山影等投影为界的标志物。所谓非标志，是指不曾标定任何标志物却被认可的境界。境界确认，意指界限被认可为在其外侧设立，即标志确定在界外。河流、海洋和水域等所承认的境界，则被称为水域境界。正如《大部毗奈耶经》147经中所云：“一切河流无境界，一切海洋无境界，一切水域无境界。”境界与境界相邻，即自己境界与他人境界相接。境界与境界相对，意指自己境界与他人境界相对立。在此处，分界与相对全都属于境界论述范畴。由此知悉，这十一种境界和非境界均为相邻村落和田地的范畴。于此境界中起坐而行的行为便形成生怨。故有说：“以这十一种形态，境界上形诸行为生怨。”
Parisato kammavipattiyaṃ pana kiñci anuttānaṃ nāma natthi. Yampi tattha kammappattachandārahalakkhaṇaṃ vattabbaṃ siyā, tampi parato ‘‘cattāro bhikkhū pakatattā kammappattā’’tiādinā nayena vuttameva. Tattha pakatattā kammappattāti catuvaggakaraṇe kamme cattāro pakatattā anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū kammappattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ karīyati, na tesaṃ chando vā pārisuddhi vā eti, avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā sabbe chandārahāva honti, chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhati. Yassa pana saṅgho parivāsādikammaṃ karoti, so neva kammappatto nāpi chandāraho, apica yasmā taṃ puggalaṃ vatthuṃ katvā saṅgho kammaṃ karoti, tasmā kammārahoti vuccati. Sesakammesupi eseva nayo.
关于教团行为违犯，所谓的过失，没有无法超越的。唯有行为及其欲望、放弃等清净特征存在，须由他方依法厘定。对此，有说：“四种行为故意揭露的四名比库，称为行为觉者。”这里所谓四种揭露的行为觉者，是指出律仪四分、清净无依的善法修持，四众比库是行为觉者，是行为的主人，且有臣服。没有他们，无法成就此行为，也不生欲心或清净。万一众生虽有千人，但都无欲心与清净，即使赋予欲心清净或来临，也无法成就行为。若教团犯了妨害行为的事，为此人不是行为觉者，亦非有欲心清净者，因为教团以此人为因缘行事，故称为行为妨害者。对于残余行为，亦同此理。
§254
254.Apalokanakammaṃ katamāni pañca ṭhānāni gacchati, osāraṇaṃ nissāraṇaṃ bhaṇḍukammaṃ brahmadaṇḍaṃ kammalakkhaṇaññeva pañcamanti ettha ‘‘osāraṇaṃ nissāraṇa’’nti padasiliṭṭhatāyetaṃ vuttaṃ, paṭhamaṃ pana nissāraṇā hoti, pacchā osāraṇā. Tattha yā sā kaṇṭakassa sāmaṇerassa daṇḍakammanāsanā, sā nissāraṇāti veditabbā. Tasmā etarahi sacepi sāmaṇero buddhassa vā dhammassa vā saṅghassa vā avaṇṇaṃ bhaṇati, akappiyaṃ ‘‘kappiya’’nti dīpeti, micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato, so yāvatatiyaṃ nivāretvā taṃ laddhiṃ vissajjāpetabbo. No ce vissajjeti, saṅghaṃ sannipātetvā ‘‘vissajjehī’’ti vattabbo. No ce vissajjeti, byattena bhikkhunā apalokanakammaṃ katvā nissāretabbo. Evañca pana kammaṃ kātabbaṃ –
254. 观照行为涉及五种范畴，分别是离弃、放弃、持有、守护业印及显现之类。此中离弃和放弃意谓词义确立，在此首先为放弃，继而为离弃。若此即是沙门（沙玛内拉）的守业所庄严的离弃，应当明了。因此此时若沙玛内拉对佛、法、教团有非礼之言，表示该行为不可，应认为其见邪恶，持邪见，故应禁止直到其悔改并断除此见。如不悔改，则应集教团一起责令“悔改”，如仍不悔改，则应由出家比库弃之离群。对此行为应如此施行。
‘‘Saṅghaṃ, bhante, pucchāmi ‘ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti dirattatirattaṃ bhikkhūhi saddhiṃ sahaseyyaṃ, tassā alābhāya nissāraṇā ruccati saṅghassā’ti. Dutiyampi. Tatiyampi bhante saṅghaṃ pucchāmi ‘ayaṃ itthannāmo sāmaṇero…pe… ruccati saṅghassā’ti, cara pire vinassā’’ti.
“尊者啊，我欲请问：这名女性沙玛内拉对佛法教团加以非礼及邪见，虽然他人沙玛内拉频频与比库们接触共处，其失去利益而被放弃，教团却因何喜悦这放弃呢？”第二次及第三次我亦向教团求问：“这名女性沙玛内拉……教团为何喜悦放弃？”如是游行灭亡。”
So aparena samayena ‘‘ahaṃ, bhante, bālatāya añāṇatāya alakkhikatāya evaṃ akāsiṃ, svāhaṃ saṅghaṃ khamāpemī’’ti khamāpento yāvatatiyaṃ yācāpetvā apalokanakammeneva osāretabbo, evañca pana osāretabbo. Saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
那时该女性说：“尊者啊，我因愚痴无智而行此，恳请教团原谅。”经长时间哀求后，应照观照行为放弃她，亦即如此应执行放弃。比库中当由教团允准进行禁止。
‘‘Saṅghaṃ , bhante, pucchāmi ‘ayaṃ itthannāmo sāmaṇero buddhassa dhammassa saṅghassa avaṇṇavādī micchādiṭṭhiko, yaṃ aññe sāmaṇerā labhanti dirattatirattaṃ bhikkhūhi saddhiṃ sahaseyyaṃ, tassā alābhāya nissārito, svāyaṃ idāni sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito katadaṇḍakammo accayaṃ deseti, imassa sāmaṇerassa yathā pure kāyasambhogasāmaggidānaṃ ruccati saṅghassā’’’ti.
“尊者啊，我欲请问：这名女性沙玛内拉侮辱佛法教团，持邪见，如他人沙玛内拉频频与比库们接触共处，其因失利益而被放弃。如今她自言此刻于曲歌酒奏间，慚耻已低，火焰正在膨胀，以恼怒安立断恶业，她对此女沙玛内拉如以往请供身体合一法门一样而喜悦教团。”
Evaṃ tikkhattuṃ vattabbaṃ. Evaṃ apalokanakammaṃ osāraṇañca nissāraṇañca gacchati. Bhaṇḍukammaṃ pabbajjāvinicchayakathāya vuttameva.
如是应当戳刺（指出），如此不痴调伏业亦追逐且随顺灭尽。此为出家决断事中所说业（甘马）之正理。
Brahmadaṇḍo pana na kevalaṃ channasseva paññatto, yo aññopi bhikkhu mukharo hoti, bhikkhū duruttavacanehi ghaṭṭento khuṃsento vambhento viharati, tassapi dātabbo, evañca pana dātabbo. Saṅghamajjhe byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
婆罗门棒不仅仅作掩饰而已，譬如当有比库口舌锋利者，彼等在比库中，以恶言毁谤、讥刺、欺骗，亦当给予婆罗门棒，且应如此给予。在僧团中，比库违犯此事者，须经僧团许可而严加管束，规定曰：
‘‘Bhante, itthannāmo bhikkhu mukharo, bhikkhū duruttavacanehi ghaṭṭento khuṃsento vambhento viharati, so bhikkhu yaṃ iccheyya, taṃ vadeyya, bhikkhūhi itthannāmo bhikkhu neva vattabbo, na ovaditabbo na anusāsitabbo, saṅghaṃ, bhante, pucchāmi ‘itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ ruccati saṅghassā’ti. Dutiyampi pucchāmi…pe… tatiyampi pucchāmi ‘itthannāmassa bhikkhuno brahmadaṇḍassa dānaṃ ruccati saṅghassā’’’ti.
『尊者，女性名的比库口舌锋利，在比库中以恶语毁谤、人身攻击、欺骗，彼比库欲言何事悉可陈说，以女性名的比库不可指责、不可训诫、不可谴责。尊者，我问僧团：对女性名的比库之婆罗门棒，僧团中受持（给予）可否适宜？』我复问第二次……再问第三次：『对女性名的比库之婆罗门棒，僧团中受持可否适宜？』
Tassa aparena samayena sammā vattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo, evañca pana paṭippassambhetabbo. Byattena bhikkhunā saṅghamajjhe sāvetabbaṃ –
过后一段时日内，当正当说明慈悲宽恕，婆罗门棒宜当镇静，于是亦应镇静。在僧团中违犯者亦当严训戒，规定曰：
‘‘Bhante, bhikkhusaṅgho asukassa bhikkhuno brahmadaṇḍaṃ adāsi, so bhikkhu sorato nivātavutti lajjidhammaṃ okkanto hirottappe patiṭṭhito paṭisaṅkhā āyatiṃ saṃvare tiṭṭhati, saṅghaṃ, bhante, pucchāmi ‘tassa bhikkhuno brahmadaṇḍassa paṭippassaddhi ruccati saṅghassā’’’ti.
『尊者，僧团曾予病比库婆罗门棒，此比库心中清净、戒律完善，装出谦虚欲藏之相，心无妒忌，谨守禁戒，止于自制，久住守护。尊者，我问僧团：此比库之婆罗门棒镇静德（安定性）僧团中是否适宜？』
Evaṃ yāvatatiyaṃ vatvā apalokanakammeneva brahmadaṇḍo paṭippassambhetabboti.
如此三番陈说，婆罗门棒当随不痴调伏法令镇静安住。」
Kammalakkhaṇaññevapañcamanti yaṃ taṃ bhagavatā bhikkhunikkhandhake –
业的特征乃第五项，世尊在比库尼戒律篇中所说者：
‘‘Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti ‘appeva nāma amhesu sārajjeyyu’nti, kāyaṃ vivaritvā bhikkhunīnaṃ dassenti, ūruṃ vivaritvā bhikkhunīnaṃ dassenti, aṅgajātaṃ vivaritvā bhikkhunīnaṃ dassenti. Bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṃ sampayojenti ‘appeva nāma amhesu sārajjeyyu’’’nti (cūḷava. 411) –
“当时，诸比库与比库尼用甘露水洒淨，彼时诸比库尼即说道：‘这甘露水真能使我们获得安然无恙！’并将身披露以示诸比库尼，将侧身与臂部披露以示诸比库尼。诸比库尼明白此意，并与诸比库尼相互联系说：‘这甘露水真能使我们获得安然无恙！’”（小律篇411条）
Imesu vatthūsu yesaṃ bhikkhūnaṃ dukkaṭaṃ paññapetvā ‘‘anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṃ kātu’’nti vatvā ‘‘kiṃ nu kho daṇḍakammaṃ kātabba’’nti saṃsaye uppanne ‘‘avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo’’ti evaṃ avandiyakammaṃ anuññātaṃ, taṃ kammalakkhaṇaññeva pañcamaṃ, imassa apalokanakammassa ṭhānaṃ hoti. Tassa hi kammaññeva lakkhaṇaṃ, na osāraṇādīni, tasmā kammalakkhaṇanti vuccati. Tassa karaṇaṃ paṭippassaddhiyā saddhiṃ vitthārato dassayissāma. Bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –
在此前事里，诸比库犯有不善行为，故称：‘比库啊，我准许对该比库处罚’。在疑惑时生起时，乃言：‘此比库应置于比库尼僧团之中，不得出外’。此为不敬行为之非法允许，这般不敬业为业特征之第五项，即此不正行为之立足处。因其业之特征，即非忏悔等所能消除，所以称为业特征。对此业迹，今当详尽而和谐地加以说明。已聚集在比库尼僧院的比库，由僧团许可，由比库尼戒律长者当面劝诫，曰：
‘‘Ayye, asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī’’ti bhikkhunisaṅghaṃ pucchāmi. ‘Ayye, asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī’ti dutiyampi. Tatiyampi bhikkhunisaṅghaṃ pucchāmī’’ti.
‘尊者，阿素库比库尼以不敬之相应对世人，此尊者之不敬行为令我不悦。’我问比库尼僧团：“尊者，阿素库比库尼以不敬之相应令人不悦，此尊者当受何种不敬行为惩治？”又第二次向比库尼僧团提问：“尊者，阿素库比库尼以不敬之相应令人不悦，此尊者当受何种不敬行为惩治？”并第三次询问。”
Evaṃ tikkhattuṃ sāvetvā apalokanakammena avandiyakammaṃ kātabbaṃ.
反复三次训诫后，当以不正视察业施行不敬行为。
Tato paṭṭhāya so bhikkhu bhikkhunīhi na vanditabbo. Sace avandiyamāno hirottappaṃ paccupaṭṭhapetvā sammā vattati, tena bhikkhuniyo khamāpetabbā. Khamāpentana bhikkhunupassayaṃ agantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekaṃ bhikkhuṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, paṭisaṅkhā āyatiṃ saṃvare tiṭṭhāmi, na puna apāsādikaṃ dassessāmi, bhikkhunisaṅgho mayhaṃ khamatū’’ti khamāpetabbaṃ. Tena saṅghena vā gaṇena vā ekaṃ bhikkhuṃ pesetvā ekabhikkhunā vā sayameva gantvā bhikkhuniyo vattabbā ‘‘ayaṃ bhikkhu paṭisaṅkhā āyatiṃ saṃvare ṭhito, iminā accayaṃ desetvā bhikkhunisaṅgho khamāpito, bhikkhunisaṅgho imaṃ bhikkhuṃ vandiyaṃ karotū’’ti. So vandiyo kātabbo, evañca pana kātabbo. Bhikkhunupassaye sannipatitassa bhikkhunisaṅghassa anumatiyā byattāya bhikkhuniyā sāvetabbaṃ –
之后，若此比库对比库尼不施礼敬。若承认具有不敬之行为，并恰当行使羞愧心，则诸比库尼应予免责。免责后，需前往比库尼僧院或僧团，单独找到一位比库，坐而端正，合掌恭敬，言曰：‘尊者，我已决心今后守戒，不再施以不敬，此比库尼僧团望赦我罪。’或派一位比库或一位比库亲自前往，向比库尼讲说：‘此比库已决心今后持戒不犯，诸比库尼僧团因其不敬行为予以宽恕，应以敬重之礼待此比库。’此比库应当受敬，且如此行事。此时由聚集于比库尼处比库尼僧团允许后，由比库尼加以劝诫。
‘‘Ayye, asuko nāma ayyo bhikkhunīnaṃ apāsādikaṃ dassetīti bhikkhunisaṅghena avandiyo kato, so lajjidhammaṃ okkamitvā paṭisaṅkhā āyatiṃ saṃvare ṭhito, accayaṃ desetvā bhikkhunisaṅghaṃ khamāpesi, tassa ayyassa vandiyakaraṇaṃ ruccatīti bhikkhunisaṅghaṃ pucchāmī’’ti –
「尊敬的比库尼长老，有一名比库尼表现出无礼的行为，称为不良示现，因而被比库尼僧团视为违犯，遂被责备。此人在羞耻心激发下，发出悔意，以克制心立住，诚恳地忏悔，将来不再犯错，发明如此严格守持；随后经详细说明而宽恕了比库尼僧团。对此尊敬的比库尼僧团为何乐于行此责备之事？在此我们请教比库尼僧团。」
Tikkhattuṃ vattabbaṃ. Evaṃ apalokanakammeneva vandiyo kātabbo.
这应当严肃处理。正如此责备行为，确应依照规则行之。
§255
255. Ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo (pari. aṭṭha. 495-496). Idañhi kammalakkhaṇaṃ nāma bhikkhunisaṅghamūlakaṃ paññattaṃ, bhikkhusaṅghassapi panetaṃ labbhatiyeva. Yañhi bhikkhusaṅgho salākabhattauposathaggesu ca apalokanakammaṃ karoti, etampi kammalakkhaṇameva. Acchinnacīvarajiṇṇacīvaranaṭṭhacīvarānañhi saṅghaṃ sannipātetvā byattena bhikkhunā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvā cīvaraṃ dātuṃ vaṭṭati. Appamattakavissajjakena pana cīvaraṃ karontassa paccayabhājanīyakathāyaṃ vuttappabhedāni sūciādīni anapaloketvāpi dātabbāni. Tesaṃ dāne soyeva issaro, tato atirekaṃ dentena apaloketvā dātabbaṃ. Tato hi atirekadāne saṅgho sāmī. Gilānabhesajjampi tattha vuttappakāraṃ sayameva dātabbaṃ, atirekaṃ icchantassa apaloketvā dātabbaṃ. Yopi ca dubbalo vā chinniriyāpatho vā pacchinnabhikkhācārapatho vā mahāgilāno, tassa mahāvāsesu tatruppādato devasikaṃ nāḷi vā upaḍḍhanāḷi vā, ekadivasaṃyeva vā pañca vā dasa vā taṇḍulanāḷiyo dentena apalokanakammaṃ katvāva dātabbā. Pesalassa bhikkhuno tatruppādato iṇapalibodhampi bahussutassa saṅghabhāranittharakassa bhikkhuno anuṭṭhāpanīyasenāsanampi saṅghakiccaṃ karontānaṃ kappiyakārakādīnaṃ bhattavetanampi apalokanakammena dātuṃ vaṭṭati.
255. 此处巴利词根的«行为特征辨析»同样存在（详见注疏八卷495至496页）。这里所谓之行为特征，特别是针对比库尼僧团的限定定义，亦同样适用于比库僧团。比库僧团中，若有人于经帽和守斋活动中实施不正当检视行为，这亦属同类行为特征。当比库以非法途径毁损、弃置衣服，或遗弃破旧表浅等衣物，聚集僧团，持久保管，不正当检视后继续布施衣物，若疏忽布施者，依据条件事由，虽未直接检视，但应为受施者所接收。对于此布施者，他自为主，若另一人超过适度布施时，则须检视后行施。僧团为当主，对患病者的医疗药物，须依规范布施治疗药，其他额外所求者亦须经检视后给予。即便贫弱、残废或有不善衣着行为且多病者，对其因大病所致的特殊药材或器具，应在一天至数天间，依状况给付检视之物。例若崇高僧侣因病患传供应，肩负重任者，依职务规定应布施检视之品等。
Catupaccayavasena dinnatatruppādato saṅghikaṃ āvāsaṃ jaggāpetuṃ vaṭṭati, ‘‘ayaṃ bhikkhu issaravatāya vicāretī’’ti kathāpacchindanatthaṃ pana salākaggādīsu vā antarasannipāte vā saṅghaṃ āpucchitvāva jaggāpetabbo. Cīvarapiṇḍapātatthāya odissa dinnatatruppādatopi apaloketvā āvāso jaggāpetabbo, anapaloketvāpi vaṭṭati, ‘‘sūro vatāyaṃ bhikkhu cīvarapiṇḍapātatthāya odissa dinnato āvāsaṃ jaggāpetī’’ti evaṃ uppannakathāpacchedanatthaṃ pana apalokanakammameva katvā jaggāpetabbo.
基于四大条件，得以布施给因缘合适者，使其得以维系僧团居处。‘此比库属主权范畴，宜作考察’之语，意在启示不可随意中断劝戒行为，需在僧团集会或守斋大会等场合，经询问确认后方可维持其居所。对于以布施衣物及饭食为目的之特定赠与，即便未仔细检视，亦应允许维护其住处；未经检视亦可行之。且谓‘此比库勇健，因衣物与饭食布施得以维持住处’者，乃为终止现有纠纷的因由，此皆属不正当检视行为，应黄为缓解纠纷而行之。
Cetiye chattaṃ vā vedikaṃ vā bodhigharaṃ vā āsanagharaṃ vā akataṃ vā karontena jiṇṇaṃ vā paṭisaṅkharontena sudhākammaṃ vā karontena manusse samādapetvā kātuṃ vaṭṭati. Sace kārako natthi, cetiyassa upanikkhepato kāretabbaṃ. Upanikkhepepi asati apalokanakammaṃ katvā tatruppādato kāretabbaṃ, saṅghikenapi apaloketvā cetiyakiccaṃ kātuṃ vaṭṭati. Cetiyassa santakena apaloketvāpi saṅghikakiccaṃ na vaṭṭati, tāvakālikaṃ pana gahetvā paṭipākatikaṃ kātuṃ vaṭṭati. Cetiye sudhākammādīni karontehi pana bhikkhācārato vā saṅghato vā yāpanamattaṃ alabhantehi cetiyasantakato yāpanamattaṃ gahetvā paribhuñjantehi vattaṃ kātuṃ vaṭṭati, ‘‘vattaṃ karomā’’ti macchamaṃsādīhi saṅghabhattaṃ kātuṃ na vaṭṭati.
若有人修建塔柱、遮蓋、树荫亭或供坐之屋，或修筑旧塔，或营造浄水工程，或安排人类居住地，则可行此事。如无具体责任人，则应先修筑塔基。即便仅修筑塔基，未具体打造主结构，仍被视为不正当检视行为，须由住持塔所之僧团再行检视，方可施工。即使有塔守护者检视，但不属于僧团职责范畴，则不允许进行相关僧团义务事项，仅得临时保管直至日后施行。若施行浄水工程者，无论是否出于比库行为或僧团需求，只要以适度范围获许，可获取塔守护者之给养，但不得以鱼肉等饮食为形式施舍作辨。
Ye vihāre ropitā phalarukkhā saṅghena pariggahitā honti, jagganakammaṃ labhanti. Yesaṃ phalāni ghaṇṭiṃ paharitvā bhājetvā paribhuñjanti, tesu apalokanakammaṃ na kātabbaṃ. Ye pana apariggahitā, tesu apalokanakammaṃ kātabbaṃ, taṃ pana salākaggayāgaggabhattaggaantarasaaāpātesupi kātuṃ vaṭṭati, uposathagge pana vaṭṭatiyeva. Tattha hi anāgatānampi chandapārisuddhi āharīyati, tasmā taṃ suvisodhitaṃ hoti. Evañca pana kātabbaṃ, byattena bhikkhunā bhikkhusaṅghassa anumatiyā sāvetabbaṃ –
由僧团栽种并管理的寺园果树，可从果实获得维持生活所需布施。有人将果实敲散成堆共享食用，则无须进行不正当检视行为。但对未妥善管理、无人看守的果实，则应实行不正当检视行为，这种行为仅限于守斋及守斋大会等场合。因其可清除将来的烦恼障碍，故谓之净化故。如此则当执行，由比库逐一检视并经僧团许可予以管理、保护。
‘‘Bhante, yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ mūlatacapattaaṅkurapupphaphalakhādanīyādi atthi, taṃ sabbaṃ āgatāgatānaṃ bhikkhūnaṃ yathāsukhaṃ paribhuñjituṃ ruccatīti saṅghaṃ pucchāmī’’ti –
『世尊，若此僧院内有围栏、竹篱根柱、竹根新芽、花朵、果实或食物等存在者，是否准许来往的比库们依各自自在而随意使用？』我等欲请教此事。
Tikkhattuṃ pucchitabbaṃ.
该问题应当尽快询问清楚。
Catūhi pañcahi bhikkhūhi kataṃ sukatameva. Yasmimpi vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana eko bhikkhu hoti, tena bhikkhunā uposathadivase pubbakaraṇapubbakiccaṃ katvā nisinnena katampi katikavattaṃ saṅghena katasadisameva hoti. Karontena pana phalavārena kātumpi cattāro māse cha māse ekasaṃvaccharanti evaṃ paricchinditvāpi aparicchinditvāpi kātuṃ vaṭṭati. Paricchinne yathāparicchedaṃ paribhuñjitvā puna kātabbaṃ. Aparicchinne yāva rukkhā dharanti, tāva vaṭṭati. Yepi tesaṃ rukkhānaṃ bījehi aññe rukkhā ropitā honti, tesampi sā eva katikā.
无论是四人或五人共住比库，均应同一僧团一致处理。若僧院中有二人或三人同住，坐着时处理事项亦应同僧团做法相同。若只有一比库住持，则该比库须于僧团的十六斋日之前先完成所需事务，坐着时的处理亦当和僧团同法。一旦完成，四个月或六个月间仅允许一会计年度内使用。无论是被分割使用或未分割使用，均应依规使用。已分割者，应依分割部分使用完毕后再用。未分割者，只要树木尚存，即可供使用。若同一树木的种子繁殖出别的树木，则该新生树木同样属于该划分。
Sace pana aññasmiṃ vihāre ropitā honti, tesaṃ yattha ropitā, tasmiṃyeva vihāre saṅgho sāmī. Yepi aññato bījāni āharitvā purimavihāre pacchā ropitā, tesu aññā katikā kātabbā, katikāya katāya puggalikaṭṭhāne tiṭṭhanti, yathāsukhaṃ phalādīni paribhuñjituṃ vaṭṭanti. Sace panettha taṃ taṃ okāsaṃ parikkhipitvā pariveṇāni katvā jagganti, tesaṃ bhikkhūnaṃ puggalikaṭṭhāne tiṭṭhanti, aññe paribhuñjituṃ na labhanti. Tehi pana saṅghassa dasamabhāgaṃ datvā paribhuñjitabbāni. Yopi majjhevihāre rukkhaṃ sākhāhi parivāretvā rakkhati, tassapi eseva nayo.
若树木是在另一个僧院所种，则该僧院即为该树木的主人。若使用别人带来的种子在先前的僧院后种植，则应当在该后种植的树木上另行划分所有者，所有者应各自安居，并随意享用果实等。若另有人员将树木枝干或藤蔓跨界铺放，用以界限，所属树木于个别主人处安住，其他人不可使用。必须将此部分给予僧团的十分之一份额作为供养，方可使用。若中僧院有人用树枝遮盖树木并保护该树，则同此准则。
Porāṇakavihāraṃ gatassa sambhāvanīyabhikkhuno ‘‘thero āgato’’ti phalāphalaṃ āharanti, sace tattha mūle sabbapariyattidharo bahussutabhikkhu vihāsi, ‘‘addhā ettha dīghā katikā katā bhavissatī’’ti nikkukkuccena paribhuñjitabbaṃ. Vihāre phalāphalaṃ piṇḍapātikānampi vaṭṭati, dhutaṅgaṃ na kopeti. Sāmaṇerā attano ācariyupajjhāyānaṃ bahūni phalāni denti, aññe bhikkhū alabhantā khiyyanti, khiyyanamattameva taṃ hoti. Sace dubbhikkhaṃ hoti, ekaṃ panasarukkhaṃ nissāya saṭṭhipi janā jīvanti, tādise kāle sabbesaṃ saṅgahakaraṇatthāya bhājetvā khāditabbaṃ. Ayaṃ sāmīci. Yāva pana katikavattaṃ na paṭippassambhati, tāva tehi khāyitaṃ sukhāyitameva. Kadā pana katikavattaṃ paṭippassambhati? Yadā samaggo saṅgho sannipatitvā ‘‘ito paṭṭhāya bhājetvā khādantū’’ti sāvebhi, ekabhikkhuke pana vihāre etena sāvitepi purimakatikā paṭippassambhatiyeva . Sace paṭippassaddhāya katikāya sāmaṇerā neva rukkhato pātenti, na bhūmito gahetvā bhikkhūnaṃ denti, patitaphalāni pādehi paharantā vicaranti, tesaṃ dasamabhāgato paṭṭhāya yāva upaḍḍhaphalabhāgena phātikammaṃ kātabbaṃ. Addhā phātikammalobhena āharitvā dassenti, puna subhikkhe jāte kappiyakārakesu āgantvā sākhāparivārādīni katvā rukkhe rakkhantesu sāmaṇerānaṃ phātikammaṃ na kātabbaṃ, bhājetvā paribhuñjitabbaṃ.
若是前僧院带来的适宜修行的比库称长老到来并收获果实时，若该处有根基牢固且善知广闻的比库居住，则应加以谨慎供养，预知该处将长久有果实。比库应允许乞食果实，禅衣衣着不妨碍供养。沙玛内拉应当向师长献出许多果实，未得果实的其他比库则应谦恭接受，这样才能减少争端。若遭受饥荒，有六十人依附一棵枯树维持生命，此时应平分所有果实维生，以维持僧团整体的缘故，此乃正法。在未平息划分权利前，果实均应平均分配。何时划分权利平息？当僧团聚集一处时，众生排列好后互作分割并共食，此时某一比库所在的那部分即划分权利平息。若划分权利平息，沙玛内拉不得从树上摘取果实，也不应从地上获取给予比库。采摘落果时应用足踩着果实搬运。应给予僧团十分之一的保留果实作为支持。在开始采摘果实时应告知他人，不得因争抢贪婪而抢夺。当产量丰盛适宜种植的季节到来时，应到果园采集若枝叶，往后沙玛内拉采摘时不应造次，应供养并随意享用果实。
‘‘Vihāre phalāphalaṃ atthī’’ti sāmantagāmehi manussā gilānānaṃ vā gabbhinīnaṃ vā atthāya āgantvā ‘‘ekaṃ nāḷikeraṃ detha, ambaṃ detha, labujaṃ dethā’’ti yācanti, dātabbaṃ, na dātabbanti? Dātabbaṃ. Adīyamāne hi te domanassikā honti. Dentena pana saṅghaṃ sannipātetvā yāvatatiyaṃ sāvetvā apalokanakammaṃ katvāva dātabbaṃ, katikavattaṃ vā katvā ṭhapetabbaṃ, evañca pana kātabbaṃ. Byattena bhikkhunā saṅghassa anumatiyā sāvetabbaṃ –
『若僧院中有果实存在，附近村落中若有病患或孕妇前来乞求一颗椰子、一个芒果或熟果，该不该施予？』应该施予。因施予能解除他们的忧愁。施予者应当召集僧团，分配果实至成熟，并在催促之下已行毁坏工作前施予。应当如此施予。与此不同者，须得僧团许可后方可施予。
‘‘Sāmantagāmehi manussā āgantvā gilānādīnaṃ atthāya phalāphalaṃ yācanti, dve nāḷikerāni dve tālaphalāni dve panasāni pañca ambāni pañca kadaliphalāni gaṇhantānaṃ anivāraṇaṃ, asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ ruccati bhikkhusaṅghassā’’ti –
“村庄附近的人们前来，为了病人等的利益，恳求给予各种果实：两颗椰子、两颗棕榈果、两颗菠萝蜜、五个芒果、五个香蕉，给予承担者毫无障碍。适合不苦树果与苦树果的给予承担者毫无障碍，适宜比库僧团。”
Tikkhattuṃ vattabbaṃ. Tato paṭṭhāya gilānādīnaṃ nāmaṃ gahetvā yācantā ‘‘gaṇhathā’’ti na vattabbā , vattaṃ pana ācikkhitabbaṃ ‘‘nāḷikerādīni iminā nāma paricchedena gaṇhantānaṃ asukarukkhato ca asukarukkhato ca phalaṃ gaṇhantānaṃ anivāraṇaṃ kata’’nti. Anuvicaritvā pana ‘‘ayaṃ madhuraphalo ambo, ito gaṇhathā’’tipi na vattabbā.
此法当严格遵守。若有人仅持病人等名义乞求，告之“请取”，则不当许可。应告知所行内容：“按照名为椰子等所列类别给予，且给予承担者适合不苦树、也适合苦树的果实，毫无障碍。”事后推敲不可说“这是甘甜果实，来取吧”。
Phalabhājanakāle pana āgatānaṃ sammatena upaḍḍhabhāgo dātabbo, asammatena apaloketvā dātabbaṃ. Khīṇaparibbayo vā maggagamiyasatthavāho vā añño vā issaro āgantvā yācati, apaloketvāva dātabbaṃ, balakkārena gahetvā khādanto na vāretabbo. Kuddho hi so rukkhepi chindeyya, aññampi anatthaṃ kareyya. Puggalikapariveṇaṃ āgantvā gilānassa nāmena yācanto ‘‘amhehi chāyādīnaṃ atthāya ropitaṃ, sace atthi, tumhe jānāthā’’ti vattabbo. Yadi pana phalabharitāva rukkhā honti, kaṇṭake bandhitvā phalavārena gaṇhanti, apaccāsīsantena hutvā dātabbaṃ, balakkārena gaṇhanto na vāretabbo. Pubbe vuttamevettha kāraṇaṃ.
发放果实时，应将合适部分作为给予，如不合适则不应发放。若是亡者舍利或托钵僧行乞者，若以病人名义乞求，应不加分辨而施与，不可阻止强行取食者。若有人随行，托病人口称“我们种植了阴凉处树木，若实在如此，请知道”，应如此应答。若树枝满载果实，则应将荆棘绑住，只用果实部分给予，且不应阻止强取者。此法以前已有记载。
Saṅghassa phalārāmo hoti, paṭijagganaṃ na labhati. Sace taṃ koci vattasīsena jaggati, saṅghasseva hoti. Athāpi kassaci paṭibalassa bhikkhuno ‘‘imaṃ sappurisa jaggitvā dehī’’ti saṅgho bhāraṃ karoti, so ce vattasīsena jaggati, evampi saṅghasseva hoti. Phātikammaṃ paccāsīsantassa pana tatiyabhāgena vā upaḍḍhabhāgena vā phātikammaṃ kātabbaṃ. ‘‘Bhāriyaṃ kamma’’nti vatvā ettakena anicchanto pana ‘‘sabbaṃ taveva santakaṃ katvā mūlabhāgaṃ dasamabhāgamattaṃ datvā jaggāhī’’tipi vattabbo, garubhaṇḍattā pana na mūlacchejjavasena dātabbaṃ. So mūlabhāgaṃ datvā khādanto akatāvāsaṃ vā katvā katāvāsaṃ vā jaggitvā nissitakānaṃ ārāmaṃ niyyāteti, tehipi mūlabhāgo dātabbova.
僧团有果园，但无权单独收获果实。若有人持病人名义收获，则属僧团财产。若某比库因畏惧他人收获而收获，为僧团负担。对强取者，应以第三方合适分量予以补偿。若人说“这是你的财物”，即便不情愿，也应回答“全作你的消耗，去除根部十分之一部份后即拥有”，但不得因物品笨重而不付根部剩余部分。收取根部后食用，或做为住宿处原料存放，都应交付根部剩余的部分。
Yadā pana bhikkhū sayaṃ jaggituṃ pahonti, atha tesaṃ jaggituṃ na dātabbaṃ, jaggitakāle pana na vāretabbā, jagganakāleyeva vāretabbā. ‘‘Bahu tumhehi khāyitaṃ, idāni mā jaggittha, bhikkhusaṅghoyeva jaggissatī’’ti vattabbaṃ. Sace pana neva vattasīsena jagganto atthi, na phātikammena, na saṅgho jaggituṃ pahoti, eko anāpucchitvāva jaggitvā phātikammaṃ vaḍḍhetvā paccāsīsati, apalokanakammena phātikammaṃ vaḍḍhetvāva dātabbaṃ. Iti imaṃ sabbampi kammalakkhaṇameva hoti. Apalokanakammaṃ imāni pañca ṭhānāni gacchati.
当比库自行开始收获时，其他比库不得再给予收获份。收获期间不可阻止收获，但收获完毕时应阻止。“你们吃得够多了，今后不要再收获，僧团会自行收获”，应作此告知。若无人因畏惧而收获，且非因强取行为，则僧团无权收获。若某人未经许可收获，之后以强取行为扩大范围，应以阻止行为回应。若以不理睬行为扩大收获范围，仍应给予果实。以上皆为行为规范。以不理睬行为方式施行以上规定于五处。
§256
256.Ñattikammaṭṭhānabhede pana (pari. aṭṭha. 495-496) –
256. 至于单白甘马与白二甘马等各类业处之区别，（参见《附随·注疏》第495至496页）——
‘‘Suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyya, ‘āgacchāhī’ti vattabbo’’ti –
「世尊，请听我说，僧团中若有名为某某的具寿比库期待达上，那粗浅的我当如是应说：‘某某，快来吧！’」
Evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.
这样便是期待达上的具寿比库的内在期待。
‘‘Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko, imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati, yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā’’ti –
「请诸位具寿们听，这名为某某的比库法师，非仅仅传持经文，也能释义而不离义理，能将义理用义韵的影子演说，当各位具寿们集会时，能提出该比库名号，使得此议题得以平息。」
Evaṃ ubbāhikavinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.
这样，对于开始的讨论，称之为对法师比库的内在解除。
‘‘Suṇātu me, bhante, saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti –
「世尊，请听我说，今日是十五日戒日，若于此时僧团集会，应当共修戒日。」
Evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.
这样，作为戒日行为而确立的社众规约，即称为戒日戒律。
‘‘Suṇātu me, bhante, saṅgho, ajja pavāraṇā pannarasī, yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā’’ti –
『比库们，请听我说，今日为十五次请安，若得僧团许可，僧团应当允许。』
Evaṃ pavāraṇakammavasena ṭhapitā ñatti pavāraṇā nāma.
如此，被确立的请安仪式名为请安行为。
‘‘Suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā’’ti, ‘‘yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya’’nti, ‘‘yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā’’ti –
『比库们，请听我说，若欲称呼某比库之名为其比库名，若得僧团许可，我当称呼此名；若得僧团许可，僧团亦应称呼此名；若得僧团许可，我当询问该比库于妨碍教法之事；若得僧团许可，僧团应询问该比库于妨碍教法之事；若得僧团许可，我当询问该比库有关戒律；若得僧团许可，僧团应询问该比库有关戒律；若得僧团许可，我当向该比库问戒并赦免之；若得僧团许可，僧团应向该比库问戒并赦免之。』
Evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.
如此，为自称或他称之仪式，称为允可行为。
‘‘Suṇātu me, bhante, saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā’’ti, ‘‘yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu’’nti –
『比库们，请听我说，此袈裟若为某比库所有，则为不应取用者之物，若得僧团许可，僧团当将此袈裟予该比库；若得长老们许可，长老们亦当将此袈裟予该比库。』
Evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.
如此，不应取袈裟等受施予被称为受施行为。
‘‘Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti, ‘‘yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’’nti, tena vattabbo ‘‘passasī’’ti. Āma, passāmīti. ‘‘Āyatiṃ saṃvareyyāsī’’ti –
「请诸尊者听，我说，僧团中若有女性僧众生出过失，败坏清净，毁坏戒律，作错戒律，宣说恶行；如若僧团已经提出异议，我当承认此名女性比库尼的过失。」又说：「若闻是尊者们提出异议，我亦将承认该女性比库尼的过失。」此处应读为「看见」；确实，意为「看见了」。「当长久自制。」
Evaṃ āpattipaṭiggaho paṭiggaho nāma.
如此，所谓承认过失行为，就是『承认』。
‘‘Suṇantu me āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā’’ti.
「请诸尊者上座比库尼听，既尊者们已提出异议，现在我们应当举行于波萨那日的集会，宣说巴帝摩卡戒律，届时我们彼此公开承认过失。」
Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā –
诸比库闻言，若有比库为器物毁坏、争讼纷争、吵闹争执、辩论争辩、演说口舌等，在僧团处理事务时延误时辰，则由当时住所居住的比库众，以离间断绝的清净力量，劝导所管理住所的比库，
‘‘Suṇantu me āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā’’ti –
「请诸尊者居士听，尊者们已提出异议，我们现在应当举行于波萨那日的集会，宣说巴帝摩卡戒律，届时我们彼此当面公开承认过失。」
Evaṃ katā pavāraṇāpaccukkaḍḍhanā paccukkaḍḍhanā nāma.
如此所作，即为所谓集会开示后相互承认过失。
Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
无论何时，都必须聚集在一起；聚集后，由出家的比库们以相反的行为来驱散，这样的僧团必须以严正的方式加以惩治。
‘‘Suṇātu me, bhante, saṅgho, amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ, sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya, yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ ṭhapetvā gihippaṭisaṃyutta’’nti –
『请听我说，尊者，关于僧团，我们这些因器物而生纷争、因争论而起纷争、因争执而卷入争吵的成员们，常常聚集，而且愈演愈烈，彼此言语交锋分裂。如果我们因这些过失而相互伤害，即便在严酷的争执和怨恨之下，也会产生纷争。如果这种情况持续蔓延，若僧团允许此种行为存在，僧团应以三条棍棒来平息此纠纷，并加以严厉处罚，令其严格戒除与世俗人相关的过失。』
Evaṃ tiṇavatthārakasamathena katvā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.
如此，藉三条棍棒的平息方法完成后，这即称为最初的、包括一切集聚过失特征的业。
Tathā tato parā ekekasmiṃ pakkhe ekekaṃ katvā dve ñattiyo. Iti yathāvuttappabhedaṃ osāraṇaṃ nissāraṇaṃ…pe… kammalakkhaṇaññeva navamanti ñattikammaṃ imāni nava ṭhānāni gacchati.
从此以后，每一方面皆分别制定两种规例。如此按实际差别分为轻缓与严厉……仅此业的特征最为完整，且共有九种行为，此具九种规范所在之地分为九处。
§257
257.Ñattidutiyakammaṭṭhānabhede (pari. aṭṭha. 495-496) pana vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā, tasseva pattukkujjanavasena khandhake vuttā osāraṇā ca veditabbā. Vuttañhetaṃ (cūḷava. 265-266) –
257. 关于第二业规范依据（篇章第八，页495-496）： 然而因瓦达族利耶沙（Licchavino）在僧团中挑起纠纷，导致了戒律中所说之驱逐。也应当知晓由彼挑起纠纷而带来的驱除行为。经典云（小部，页265-266）：
‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto nikkujjitabbo. Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Anujānāmi, bhikkhave, imehi aṭṭhahi aṅgehi samannāgatassa upāsakassa pattaṃ nikkujjituṃ.
『八种行为，诸比库，当具备此八种行为的在家居士，应当被驱逐。行为乃因不利益于比库、不利于比库、不利于比库的议所，以及责骂比库、诽谤比库、劝分解比库、贬低佛陀、贬低法、贬低僧团而起。我许可，诸比库，必须因具备此八种行为的在家居士而将其驱逐。』
Evañca pana bhikkhave nikkujjitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
如是，比库们，应当退还。被责备的比库尼应以相应方式由僧团加以训戒——
‘‘Suṇātu me, bhante, saṅgho, vaḍḍho licchavī āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃseti, yadi saṅghassa pattakallaṃ, saṅgho vaḍḍhassa licchavissa pattaṃ nikkujjeyya, asambhogaṃ saṅghena kareyya, esā ñatti.
『愿听我说，尊者。僧团对瓦达迦利叉族的长者答巴马喇子因根本戒律失犯而加以训斥，若对僧团财物有所损耗，则应令瓦达迦利叉族退还，若不与僧团分享，这即为不和。
‘‘Suṇātu me, bhante, saṅgho, vaḍḍho licchavī āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃseti, saṅgho vaḍḍhassa licchavissa pattaṃ nikkujjati, asambhogaṃ saṅghena karoti, yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā asambhogaṃ saṅghena karaṇaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『愿听我说，尊者。僧团对瓦达迦利叉族的长者答巴马喇子因根本戒律失犯而加以训斥，僧团令瓦达迦利叉族退还财物，不与僧团分享。那长者若宽恕瓦达迦利叉族财物的退还和不与僧团分享者，则为孤立无援；若不宽恕，则应发言责难。』
‘‘Nikkujjito saṅghena vaḍḍhassa licchavissa patto asambhogo saṅghena, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
『已退还瓦达迦利叉族财物、不与僧团分享被僧团否决者，僧团宽恕此人，故他得以孤立无援，我即持此理。』
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa patto ukkujjitabbo. Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati…pe… na saṅghassa avaṇṇaṃ bhāsati. Anujānāmi, bhikkhave, imehi aṭṭhahi aṅgehi samannāgatassa upāsakassa pattaṃ ukkujjituṃ.
拥有八肢具足的居士，财物应当退还。非因比库所得而支取，非因比库无益而占有……亦非妨碍僧团名誉。我允许，比库们，应当退还拥有八肢具足的居士财物。
Evañca pana, bhikkhave, ukkujjitabbo. Tena, bhikkhave, vaḍḍhena licchavinā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo –
如是，比库们，应当退还。于是，比库们至瓦达迦利叉族僧团，合身叩首于一侧上衣，敬礼足端，坐于退处，双掌合十，作此演说——
‘‘Saṅghena me, bhante, patto nikkujjito, asambhogomhi saṅghena, sohaṃ, bhante, sammā vattāmi, lomaṃ pātemi, netthāraṃ vattāmi, saṅghaṃ pattukkujjanaṃ yācāmī’’ti.
『比库阿阇梨，戒律团体得遇而独处，与戒律团体无交往者，我当正行，我心震栗，声明此事，愿乞戒律团体同意与我独处。』
Dutiyampi yācitabbo. Tatiyampi yācitabbo.
应当再三请求赐戒，第三次亦当请求赐戒。
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
比库应当以明确言辞告知戒律团体：
‘‘Suṇātu me, bhante, saṅgho, saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena, so sammā vattati, lomaṃ pāteti, netthāraṃ vattati, saṅghaṃ pattukkujjanaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho vaḍḍhassa licchavissa pattaṃ ukkujjeyya, sambhogaṃ saṅghena kareyya, esā ñatti.
『戒律团体闻之，我独处已得，未与戒律团体交往者，此乃正行，我心震栗，声明此事，乞戒律团体之赐戒。若戒律团体赐戒，戒律团体将与我交往，此规约也。』
‘‘Suṇātu me, bhante, saṅgho, saṅghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṅghena, so sammā vattati, lomaṃ pāteti, netthāraṃ vattati, saṅghaṃ pattukkujjanaṃ yācati, saṅgho vaḍḍhassa licchavissa pattaṃ ukkujjati, sambhogaṃ saṅghena karoti, yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā sambhogaṃ saṅghena karaṇaṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
『戒律团体闻之，我独处已得，未与戒律团体交往者，此乃正行，我心震栗，声明此事，乞戒律团体赐戒。戒律团体若赐戒，与我交往者，若长老愿赐戒、与戒律团体交往者，则宜默然。若不愿，宜声明。』
‘‘Ukkujjito saṅghena vaḍḍhassa licchavissa patto sambhogo saṅghena, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
『戒律团体赐戒，与我交往，戒律团体宽恕者，故我默然，如是持守。』
Ettha (cūḷava. aṭṭha. 265) ca aṭṭhasu aṅgesu ekakenapi aṅgena samannāgatassa pattanikkujjanakammaṃ kātuṃ vaṭṭati, antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo, ‘‘asukassa gehe bhikkhaṃ mā gaṇhitthā’’ti aññavihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo.
在这里（《小部增支》265卷）指出，在八种场合中，即使具备一个条件，也应当进行应有的驱除污秽的行为，可以进入围墙内的界限，或进入围墙以外，到河流等处进行污秽的清除。如此一来，当污秽被清除后，在该处住所内不应接受任何不净物，可训诫说：「位于不净之处家中者，勿受比库食施」，若在他处行住亦应如此。至于驱除污秽时，应持续地向外乞求，解除手铐等拘束，并借助第二助业（即他助）完成污秽的驱除。
Sīmāsammuti, ticīvarena avippavāsasammuti, santhatasammuti, bhattuddesakasenāsanaggāhāpakabhaṇḍāgāriyacīvarapaṭiggāhakacīvarabhājakayāgubhājakakhajjabhājakaphalabhājakaappamattakavissajjakasāṭiyaggāhāpakapattaggāhāpakaārāmikapesakasāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kathinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ. Kathinuddhāravasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekañattiñcāti tisso ñattiyo ṭhapetvā puna ekekasmiṃ pakkhe ekekāti dve ñattidutiyakammavācā vuttā, tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ. Iti ñattidutiyakammaṃ imāni satta ṭhānāni gacchati.
关于界限的合意，指称三衣不沾污的合意，所用坐具的合意，食器、臥处、袈裟、衣物接受和分配者的合意，处理农具、餐具、果实的谨慎合意，静谧专注的合意，染缯器具的合意，以及住所和托乞的少年尼与沙玛内拉的合意等，皆以此为依据应当知晓合意。严布衣之施予、擦净布的施予可被视为布施。衣物拔除称为拔除。茅草屋和住所的功德称为住所功德。三禾草铺垫的整齐程度，全部的聚集物和每一部分的聚集量均视为细数，共有三种细数，置于每个聚集部分被称为置放细数，有两种相关副业语句，因此应以此为标准判定职责。如此第二助役行为遍及这七处。
§258
258.Ñatticatutthakammaṭṭhānabhede pana tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. Ukkhittānuvattikā, aṭṭha yāvatatiyakā, ariṭṭho, caṇḍakāḷī ca imete yāvatatiyakāti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadakammaabbhānakammavasena kammalakkhaṇaṃ veditabbaṃ. Iti ñatticatutthakammaṃ imāni satta ṭhānāni gacchati. Evaṃ kammāni ca kammavipatti ca tesaṃ kammānaṃ kārakasaṅghaparicchedo ca vipattivirahitānaṃ kammānaṃ ṭhānabhedagamanañca veditabbaṃ.
258. 接着根据第四种细数业之场合对于七种如需忏悔的业与同类业，以其业力之灭除为准则，同时亦应知其业力渐息的缓和。比库尼戒导的合意亦属此。舍所施予与非普遍施予亦属布施。根本的逐出业被视为驱逐。八种续行之业、第十八种作业、无秩序、严酷无情等共计十一个声称相类者，以其共同表现为合意，应当知晓。具足沙弥受具足戒之行为之合意亦应洞察。如此第四种细数业遍及七处。依此亦应知悉业力与业果之关系，以及因业而导之聚集群体之别与业力未消失者之场所转移。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是，在《离圣典本文律判定摄》中
Kammākammavinicchayakathā samattā. · 甘马与非甘马判定论已完。
Pakiṇṇakakaṇḍamātikā杂项篇纲目
Gaṇabhojaṃ paramparaṃ, nāpucchā paṃsukūlakaṃ;
集众食物而来，未加询问即取厚布衣；
Acchinnaṃ paṭibhānañca, vippakatauddisanaṃ.
不间断的反应，声声呼喝标明分开；
Tivassantaṃ dīghāsanaṃ, gilānupaṭṭhavaṇṇanaṃ;
三雨季期间的长久坐卧，描述疾病跟随。
Attapātamanavekkhaṃ, silāpavijjhalimpanaṃ.
观察自体如火或火堕，持戒如破裂之瓷器般脆弱。
Micchādiṭṭhigopadānaṃ, dhammikārakkhuccārādi;
取于邪见及身见等，制造不善行为如同树根般导致恶。
Nhānaghaṃsaṃ paṇḍakādi, dīghakesādyādāsādi.
如浴者恶秽般，取于阉人及长发男子等的行为。
Naccādaṅgachedaniddhi, patto sabbapaṃsukūlaṃ;
如断行肢骨，已得一切尘垢染污之状。
Parissāvanaṃ naggo ca, pupphagandhaāsittakaṃ.
如裸露无蔽者，气味如鲜花芬芳之腐秽物。
Maḷorikekabhājanaṃ, celapaṭi pādaghaṃsī;
食用似腐叶混杂之物，行游辱足如粪迹污秽。
Bījanī chattanakhādi, kāyabandhanivāsanaṃ.
以生种粪土之类，身缚牢笼为喻。
Kājaharaṃ dantakaṭṭhaṃ, rukkhāroho chandāropo;
作割草、牙木之业，攀树采果之乐；
Lokāyataṃ khipitako, lasuṇaṃ nakkamitabbaṃ.
俗人所行急忙剧烈，如须臾咀嚼蒜头之痛。
Avandiyo tūlabhisi, bimbohanaāsandādi;
凭借秤砣般重担，诱惑心意如把柄钳制等；
Uccāsanamahāsanaṃ, cīvaraadhammokāso.
飞升神座至高大座，如同僧衣之疏漏空隙。
Saddhādeyyaṃ santuttaraṃ, nikkhepo satthakammādi;
此为信心之所依，舍弃师职等执著，达到宁静安乐。
Nahāpito dasabhāgo, pātheyyaṃ mahāpadeso;
不应被否定的十种部分，称为大境界；
Ānisaṃsoti mātikā.
这称为因缘表。