Cūḷavaggavaṇṇanā · 小品解释
Cūḷavaggavaṇṇanā《小品》注释
1. Kammakkhandhakavaṇṇanā
一、业律篇解说
Adhammakammadvādasakakathāvaṇṇanā非法甘马十二事论注释
§4
4.Asammukhākataṃ hotītiādayo tikā kevalaṃ desanāmattameva. Na hi tīhi eva aṅgehi samodhānehi adhammakammaṃ hoti, ekenapi hoti eva, ayamattho ‘‘tiṇṇaṃ, bhikkhave’’tiādipāḷiyā (cūḷava. 6) sādhetabbo. ‘‘Appaṭiññāya kataṃ hotī’’ti lajjiṃ sandhāya vuttaṃ. Kaṇhapakkhe ‘‘adesanāgāminiyā āpattiyā kataṃ hotī’’ti sukkapakkhe ‘‘desanāgāminiyā āpattiyā kataṃ hotī’’ti idaṃ dvayaṃ parato ‘‘tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tajjanīyakammaṃ kareyya. Adhisīle sīlavipanno hotī’’ti iminā virujjhati, adesanāgāminiṃ āpanno hi ‘‘adhisīle sīlavipanno’’ti vuccatīti. Yuttametaṃ, kattu adhippāyo ettha cintetabbo. Etthāha upatissatthero ‘‘tajjanīyakammassa hi visesena bhaṇḍanakārakattaṃ aṅga’nti aṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā āgatanidānena yujjati, tasmā sabbattikesupi bhaṇḍanaṃ āropetvā bhaṇḍanapaccayā āpannāpattivasena idaṃ kammaṃ kātabbaṃ, tasmā ‘adhisīle sīlavipanno’ti etthāpi pubbabhāge vā aparabhāge vā codanāsāraṇādikāle bhaṇḍanapaccayā āpannāpattivaseneva kāretabbaṃ, na kevalaṃ saṅghādisesapaccayā kātabba’’nti. ‘‘Adesanāgāminiyā āpattiyāti pārājikāpattiyā’ti ettakamattaṃ vatvā parato ‘adhisīle pārājikasaṅghādisese ajjhācārā’ti porāṇagaṇṭhipade vutta’’nti likhitaṃ. ‘‘Adhisīle sīlavipanno’ti saṅghādisesaṃ sandhāyā’’ti gaṇṭhipade likhitaṃ. Idaṃ porāṇagaṇṭhipade purimavacanena sameti, tasmā tattha pacchimaṃ pārājikapadaṃ atthuddhāravasena vuttaṃ siyā , aṭṭhakathāyañca ‘‘adesanāgāminiyāti pārājikāpattiyā vā saṅghādisesāpattiyā vā’’ti vuttaṃ, tattha pārājikāpatti atthuddhāravasena vuttā siyā. Yato gaṇṭhipade ‘‘adhisīle sīlavipanno’ti saṅghādisesaṃ sandhāyā’’ti ettakameva likhitaṃ, tasmā sabbattha gaṇṭhipade sakalena nayena pārājikāpattipaccayā uppannabhaṇḍanahetu na tajjanīyakammaṃ kātabbaṃ payojanābhāvā, saṅghādisesapaccayā kātabbanti ayamattho siddho hoti. Na, sukkapakkhe ‘‘desanāgāminiyā āpattiyā kataṃ hotī’’ti (cūḷava. 5) vacanatoti ce? Na, ekena pariyāyena saṅghādisesassapi desanāgāminivohārasambhavato,
四、所谓“非现前所造”等说，仅限于教义上的讲说。因为不可能以三个方面同时证明有不善业，不论一个还是三个方面都会有不善业存在。此意即此处巴利语“汝三者……”等句应以“应了知”等意思诠释。文中“无知而为之”是含蓄指责。暗面说“由违犯教令而为之”，明面则说“由犯教令而为之”，这两相对立之说后来说道：“比库们，具三种条件之比库若怀有怨恨，即会作出应当驱逐的恶业者。此人已违反戒律，失了品行。”由此可知，门徒应警醒思虑对治之道。此处上座长老说：“与驱逐罪恶行为相关的，特别是‘加害者’一方面详细阐述，此乃注疏依据巴利取义补充证成。故凡涉及驱逐事由时，若因驱逐条件而犯业，即须计为‘具戒失品者’之业，且不仅仅只凭桑迦处分理据而断定。”又云：“违犯教令者之罪，依法律应当属于巴拉基罪。”依旧传经语说：“具戒失品者”，乃就桑迦处分理据而言。此言既包括先义，故后文之巴拉基法条可视为对前文违犯教令之详细解释。教令罢罪于理据“教令违反或桑迦处分中之罪”两方面，而条文中仅标明“具戒失品者”针对处分理据，故较之无因依赖故不宜作出驱逐之业，依此意已成定论。何况明面上乃说“由犯教令得罪”，意即由教令违反引发处分，而非仅限于明面之言。
Yena kammena santajjanaṃ karīyati, taṃ tajjanīyakammaṃ nāma. Yena kammena nissāya te vatthabbanti nissiyati bhajāpiyati niyasso, taṃ niyasakammaṃ nāma. Yena tato āvāsato, gāmato ca pabbājenti kuladūsakaṃ, taṃ pabbājanīyakammaṃ nāma. Yena kammena akkuṭṭhagahaṭṭhasamaīpameva paṭisāriyati so akkosako pacchā pesiyati, taṃ paṭisāraṇīyakammaṃ nāma. Yena samānasaṃvāsakabhūmito ukkhipiyati. Chaḍḍīyati sātisāro bhikkhusaṅghena, taṃ kammaṃ ukkhepanīyakammaṃ nāmāti veditabbaṃ.
所谓‘加害之业’者，是指施作能导致他人受损的业。所谓‘依赖之业’，是指依托此种业他方得以存在、供养、依赖的业。所谓‘出家之业’，是指因离家出家违坏家门的业。所谓‘报复之业’，是指因类似拳打脚踢之类行为而致报复的业。所谓‘驱逐之业’，是指在有如沙弥团体等同侪关系中，由于失和而被弃置的业。以上诸业名目宜了解。
§11
11.‘‘Nissāya te vatthabba’’nti garunissayaṃ sandhāya vuttaṃ, na itaranti.
十一、‘依赖彼者应当受戒’此句系指重大依赖义，不是指他义。
§21
21.Assajipunabbasukavatthusmiṃ ‘‘tesu vibbhantesupi kammaṃ paṭippassambhetuṃ anuññātampi sammāvattantānaṃyevā’’ti likhitaṃ. Sammukhā vuttameva gihipaṭisaṃyuttaṃ nāma. Parammukhā vuttaṃ desanaṃ gacchati.
二十一、论阿沙基比库在未受戒当中虽有妨碍行为，但未构成完全禁止的滋事之事，称为‘无法遏制之业’，又谓为‘现前所造不存’，是为与居家生活相应的教义。完全禁止之相，例如宣讲教法时则有所区别。
§41
41. Khamāpentena ‘‘khamāhī’’ti vattabbamattameva, na ukkuṭikādisāmīcinā payojananti. Anudūtanti sahāyanti attho.
四十一、“宽恕”之法，仅限于以“我宽恕”语句为准，不适用拳打脚踢等行为，后者非真正宽恕行为。此处“代理人”意谓协助施行宽恕者。
§50
50.Adassaneyeva ukkhepanīyaṃ kātabbaṃ, na aññathā. ‘‘Tajjanīyādikaraṇakāle āpattiṃ ropetvā tassā adassane, appaṭikamme vā bhaṇḍanakārakādiaṅgehi kātabba’’nti likhitaṃ.
50. 关于不宜示现的事，必须加以禁止，不得以其他方式处理。有文献记载曰：『在做有关打击他人的因缘时，一旦发生过错而引起该事不可示现，不得以不合时宜的破坏行为等处理』。
Tajjanīyakammādīsu ayaṃ pakiṇṇakavinicchayoti veditabbo. Kiṃ tajjanīyakammaṃ, tajjanīyakammassa kiṃ mūlaṃ, kiṃ vatthu, kiṃ pariyosānaṃ, kasmā ‘‘tajjanīyakamma’’nti vuccatīti? Kiṃ tajjanīyakammanti vatthusmiṃ sati karaṇasampatti. Tajjanīyakammassa kiṃ mūlanti saṅgho mūlaṃ. Tajjanīyakammassa kiṃ vatthūti kalahajātāpattivatthu. Kiṃ pariyosānanti bhāvanāpariyosānaṃ. Kasmā tajjanīyakammanti vuccatīti saṅgho kalahakārakapuggalaṃ kalahe ca bhede ca bhayaṃ dassetvā khantiyā janeti, upasame janeti, tasmā ‘‘tajjanīyakamma’’nti vuccati. Kathaṃ tajjanīyakammaṃ kataṃ hoti, kathaṃ akataṃ. Kinti ca tajjanīyakammaṃ kataṃ hoti, kinti ca akataṃ. Kena ca tajjanīyakammaṃ kataṃ hoti, kena ca akataṃ. Kattha ca tajjanīyakammaṃ kataṃ hoti, kattha ca akataṃ. Kāya velāya tajjanīyakammaṃ kataṃ hoti, kāya velāya akataṃ hoti? Kathaṃ tajjanīyakammaṃ kataṃ hotīti samaggena saṅghena ñatticatutthena kammena. Kathaṃ akataṃ hotīti vaggena saṅghena ñatticatutthena kammena. Kinti ca kataṃ hotīti karaṇasampattiyā. Kinti ca akataṃ hotīti karaṇavipattiyā. Kena ca kataṃ hotīti saṅghena. Kena ca akataṃ hotīti gaṇena puggalena. Kattha ca kataṃ hotīti yassa puggalassa saṅgho tajjanīyakammaṃ karoti, tassa puggalassa sammukhībhūte. Kattha ca akataṃ hotīti yassa puggalassa saṅgho tajjanīyakammaṃ karoti, tassa puggalassa asammukhībhūte. Kāya velāya kataṃ hotīti yadā kalahajātāpatti saṃvijjati. Kāya velāya akataṃ hotīti yadā kalahajātāpatti na saṃvijjati. Katihākārehi tajjanīyakammassa pattakallaṃ hoti, katihākārehi apattakallaṃ? Sattahākārehi tajjanīyakammassa pattakallaṃ hoti, sattahākārehi apattakallaṃ. Katamehi sattahākārehi pattakallaṃ, katamehi sattahākārehi apattakallaṃ hoti? Kalahajātāpatti na saṃvijjati, so vā puggalo asammukhībhūto hoti, saṅgho vā vaggo hoti, asaṃvāsiko vā puggalo tassaṃ parisāyaṃ saṃvijjati, acodito vā hoti asārito vā, āpattiṃ vā anāropito. Imehi sattahākārehi tajjanīyakammassa apattakallaṃ hoti, itarehi sattahākārehi pattakallaṃ hoti. Evaṃ sesakammesūti.
关于打击他人行为等，这被称为打击的详尽论断，应该了知。何为打击行为？打击行为的根本是什么？其对象为何？其终结为何？为何称之为“打击行为”？当对象存在且行动完成时即为打击行为。打击行为的根本是僧团的根基。其对象是产生争执事故的事因。终结则是对此行为的修习终止。因僧团对造作打击的个体表现出争执和分裂、恐惧等反应，进而生起忍耐和安稳，故称此行为为“打击行为”。打击行为如何发生？如何不发生？哪些行为算已做出打击？哪些算未做？为何做出？为何未做？在何处做出？在何处未做？何时做出？何时未做？打击行为如何由整体僧团及四分律仪规定而成？如何不被整体僧团及四分律仪判定为打击？何种情形中被视为打击行为完成？何种情形中被视未完成？为何由僧团认定为已做？为何由教团成员认定为未做？在哪儿会被认定完成，当个体由僧团实行打击行为时，此时个体面对此行为。在哪儿不完成，当个体未面对此行为时。何时完成，当争执和事故出现时。何时未完成，当无争执和事故时。打击行为在何种七种形式下成立？在何种七种形式下不成立？详细分七种时成立，不同七种时不成立。何种七种时成立？何种七种时不成立？争执和事故不发生时，该人未面对此事，教团或团体存在，非共处的成员存在该团体中，该成员被质问或被责罚时发生。上述七种中打击行为不成立，其他七种则成立。如此即为打击行为的详尽结论。
Kammakkhandhakavaṇṇanā niṭṭhitā. · 甘马篇集注释结束。
2. Pārivāsikakkhandhakavaṇṇanā
2. 关于衣钵限制篇的说明
Pārivāsikavattakathāvaṇṇanā别住者行法论注释
§75
75. Pārivāsikakkhandhake ‘‘mā maṃ gāmappavesanaṃ āpucchathāti vutte anāpucchāpi gāmaṃ pavisituṃ vaṭṭatī’’ti vadanti. Saṅgho attano pattaṭṭhāne gahetuṃ vaṭṭati. Oṇojanaṃ nāma vissajjanaṃ. ‘‘Taṃ pana pārivāsikena pāpitassa attanā sampaṭicchitasseva punadivasādiatthāya vissajjanaṃ kātabbaṃ, asampaṭicchitvāyeva ce vissajjeti, na labhatī’’ti vuttaṃ.
75. 关于衣钵限制篇中说：“不要问我进村吗？”等语，一旦说出即不应再问，允许自由进入村落。僧团须安住于自身所属地。在这里，“污水”是指废水。又说：“对违法行为的衣钵限制者，其自身按照当日要求必须进行废弃处理。如果未按此要求处理则不得获得利益。”
§76
76.Pakatiyāva nissayoti ettha ‘‘antevāsikānaṃ ālayasabbhāve yāva vassūpanāyikadivaso, tāva kappati, tassa ālayassa sabbhāve nissayo na paṭippassambhatīti ce? Na vaṭṭati. Tattha idāni khamāpeyyāmītiādinā vaṭṭatī’’ti vuttaṃ. Tattha ekantena vissaṭṭhattā, idha pana ekanteneva dvinnampi samabhāvo icchitabbo evāti eke. Paṭibalassa vā bhikkhussāti ettha ‘‘laddhasammutikena āṇattopi garudhammehi, aññehi vā ovadituṃ na labhatī’’ti likhitaṃ. Tato vā pāpiṭṭhatarāti ettha ‘‘asañcicca āpannasañcarittato sukkavissaṭṭhi pāpiṭṭhatarāti ayampi nayo yojetabbo’’ti vuttaṃ. Paccayanti vassāvāsikaṃ. Senāsanaṃ na labhati seyyapariyantabhāgitāya. ‘‘Uddesādīni dātumpi na labhatī’’ti vadanti. ‘‘Sace dve pārivāsikā gataṭṭhāne aññamaññaṃ passanti, ubhohipi aññamaññassa ārocetabbaṃ avisesena ‘āgantukena ārocetabbaṃ, āgantukassa ārocetabba’nti vuttattā’’ti vuttaṃ. Aññavihāragatenāpi tattha pubbe ārocitassa punārocanakiccaṃ natthi. ‘‘Anikkhittavattassa bahi ārocitassa yathā puna vihāre ārocanakiccaṃ natthi, evaṃ ‘āgantukasodhanatthaṃ uposathadivase ārocetabba’nti vacanañhettha sādhaka’’nti vadanti.
76. 此处论述依赖规制说法，谓末世生活者依住处的整体特性得到持续修持日数，故绝非对此处独立观察。若独断并希望二者同等存在，则有所偏颇。对僧人来说，即使已有同意，仍不得教唆他人违犯严戒。据书中所说，“因未作恶而被驱逐者，若由自身不慎行为导致，便有持续修持善果”，这是可传承的教法。众人依赖于雨季住处，未得到寝具以覆盖全身，故无条件获得生活资具。他们说：“即使为传达意图等，也得不到资具。”若两名衣钵限制者彼此目击，应特别告知彼此为外来者，且需互相通报，如此云。即便为他处修行者，若此前曾被告知，不必重新告知。若离开时未归，且外处再无告知义务，因此“为清除外来僧于法会日当告之”此话为实用教法。
§81
81. Ekacchanne nisinnassāpi ratticchedadukkaṭāpattiyo hontīti eke. Avisesenāti pārivāsikassa ukkhittakassāti imaṃ bhedaṃ akatvā. ‘‘Tadahupasampannepi pakatatte’’ti vacanato anupasampannehi vasituṃ vaṭṭati. ‘‘Samavassāti etena apacchā apurimaṃ nipajjane dvinnampi vattabhedāpattibhāvaṃ dīpetī’’ti likhitaṃ.
81. 即便是独自坐着，若有夜间切断行为等恶行也是可能的。这特指衣钵限制者的不当行为。不可无视此区分。即使已受上座传授，也应遵守，不可胆大妄为，不得教唆他人。对此书中说“因不谨慎导致的游行造成恶劣后果，故也应遵守此道理”。此依赖雨季修持。没有固定的营所，睡床不完全。也说“不能赠与目的物”。若两名衣钵限制者在同一住处相见，必须相互告知，特别是作为“外来者”应告知外来者之义。因他地修持者无复告义务。对未入室者告知事项，如法会日为清理外来僧者，此为可行教法。
Pārivāsikavattakathāvaṇṇanā niṭṭhitā. · 别住者行法论注释结束。
Mūlāyapaṭikassanārahavattakathāvaṇṇanā应退回原本者行法论注释
§86
86.Attanoattano navakataranti pārivāsikādinavakataraṃ. Paṭhamaṃ saṅghamajjhe parivāsaṃ gahetvā nikkhittavattena puna ekassapi santike samādiyituṃ, nikkhipituñca vaṭṭati. Mānatte pana nikkhipituṃ vaṭṭati. Ūne gaṇe caraṇadosattā na gahetunti eke. Paṭhamaṃ ādinnavattaṃ ekassa santike yathā nikkhipituṃ vaṭṭati, tathā samādiyitumpi vaṭṭatīti porāṇagaṇṭhipade.
八十六条。自身与他人不应持有超过九件衣物等。初时，当众比库中先执持袈裟衣物后放下，之后仍允许一人单独执持，但不应共持。若以悦意心放下，也应允许。少于九件时，部分同伴由于足疾不宜拿持。首当其冲，应如先代规则般，在一人处放置不宜携带之物并允许他人取用。
Pārivāsikakkhandhakavaṇṇanā niṭṭhitā. · 别住者篇集注释终了。
3. Samuccayakkhandhakavaṇṇanā
第三篇 集会律释义
Sukkavissaṭṭhikathāvaṇṇanā出精事注释
§97
97.‘‘Vedayāmīti jānāmi, cittena sampaṭicchitvā sukhaṃ anubhavāmi, na tappaccayā ahaṃ dukkhitoti adhippāyo’’ti likhitaṃ. Yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Yassa ārocitaṃ, tassa puna ārocanakiccaṃ natthi, kevalaṃ nikkhipitabbameva. Vattaṃ nikkhipitvā vasantassa upacārasīmāgatānaṃ sabbesaṃ ārocanakiccaṃ natthi. Diṭṭharūpānaṃ sutasaddānaṃ ārocetabbaṃ, adiṭṭhaassutānampi antodvādasahatthagatānaṃ ārocetabbaṃ. ‘‘Idaṃ vattaṃ nikkhipitvā vasantassa lakkhaṇa’’nti vuttaṃ. ‘‘Parikkhittassa vihārassa parikkhepato’tiādi kiñcāpi pāḷiyaṃ natthi, atha kho aṭṭhakathācariyānaṃ vacanena tathā eva paṭipajjitabba’’nti ca vuttaṃ. ‘‘Atthibhāvaṃ sallakkhetvāti dvādasahatthe upacāre sallakkhetvā, anikkhittavattānaṃ upacārasīmāya āgatabhāvaṃ sallakkhetvā sahavāsādikaṃ veditabba’’nti ca vuttaṃ. ‘‘Nikkhipantena ārocetvā nikkhipitabbaṃ, payojanaṃ atthī’’ti ca vuttaṃ, na pana taṃ payojanaṃ dassitaṃ. Ciṇṇamānatto bhikkhu abbhetabboti ciṇṇamānattassa ca abbhānārahassa ca ninnānākāraṇattā aññathā ‘‘abbhānāraho abbhetabbo’’ti vattabbaṃ siyā. Ukkhepanīyakammakatopi attano laddhiggahaṇavasena sabhāgabhikkhumhi sati tassa anārocāpetuṃ na labhati.
九十七条。"我知这是痛苦，心意契合而感快乐，非因缘故我不痛苦"如是所记。若有藏匿，不得隐瞒，应向他人公开陈述。已公开，则无需再宣说，仅需表明藏置之物。物品放置后，如在雨季前已达到维修期限，则无需进一步报告。须公开报告见闻之形迹与声音，亦应报告十二手印内所见所闻。经云：“此物放置之后雨季即为测试标记”。未见巴利文有“维修集会修缮”等词，然应遵循注释师们之说行事。报出财物及验明所有关系，记录未出入之物，说明护持安住之义。公开后应复告藏物所属，并据此完成报出。虽有用途，此点未被明确表述。注意贫中诚实比库应避免破费失道，因其贫瘠与守护誓律故应称“应破费以守护”，否则须加以补充说明。持有或领导得失随己所得皆不可隐瞒。
Parivāsakathāvaṇṇanā别住事注释
§102
102. ‘‘Anantarāyikassa pana antarāyikasaññāya chādayato acchannāvā’’ti pāṭho. Averibhāvena sabhāgo averisabhāgo. ‘‘Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi kātuṃ na vaṭṭatī’’ti pasaṅgato idheva pakāsitaṃ. Lahukesu paṭikkhepo natthi. Tattha ñattiyā āvi katvā uposathaṃ kātuṃ anuññātattā lahukasabhāgaṃ āvi kātuṃ vaṭṭatīti. Sabhāgasaṅghādisesaṃ pana ñattiyā ārocanaṃ na vaṭṭatīti kira. ‘‘Tassa santike taṃ āpattiṃ paṭikarissatī’ti (mahāva. 171) vuttattā lahukassevāyamanuññātā . Na hi sakkā suddhassa ekassa santike saṅghādisesassa paṭikaraṇaṃ kātu’’nti likhitaṃ. Lahukesupi sabhāgaṃ āvi kātuṃ na vaṭṭatīti, tasmā eva hi ñattiyā āvikaraṇaṃ anuññātaṃ, itarathā taṃ niratthakaṃ siyā. Aññamaññārocanassa vaṭṭati, tato na vaṭṭatīti dīpanatthameva ñattiyā āvikaraṇamanuññātaṃ, teneva idha ‘‘sabhāgasaṅghādisesaṃ āpannassā’’tiādi vuttaṃ. Ayamattho ‘‘ettāvatā te dve nirāpattikā honti, tesaṃ santike sesehi sabhāgāpattiyo desetabbā’’ti (kaṅkhā. aṭṭha. nidānavaṇṇanā) vacanena kaṅkhāvitaraṇiyaṃ pakāsitova. Saṅghādisesaṃ pana ñattiyā ārocetvā uposathaṃ kātuṃ vaṭṭati. Tassā ñattiyā ayamattho yadā suddhaṃ bhikkhuṃ passissati, tassa santike ārocanavasena paṭikarissati. Evaṃ paṭikate ‘‘na ca, bhikkhave, sāpattikena pātimokkhaṃ sotabbaṃ, yo suṇeyya, āpatti dukkaṭassā’’ti (cūḷava. 386) vuttāpattito mokkho hotīti, tasmā ‘‘garukaṃ vā hotu lahukaṃ vā, ñattiyā āvi kātuṃ vaṭṭatī’’ti vuttaṃ, ubhosu nayesu yuttataraṃ gahetabbaṃ.
一百零二条。经文言“非障碍者受障碍感知掩盖”，意指无敌者为非敌分。言若部分因故不能集会，亦不得众集。故对小过失无恼勿报。若因缘经共违禁而不得如仪，则对不起小方保特之过失许可仍可集会。众分章时不可谈及违禁事宜。此由经义推断。对违犯者，如有当场警告即得不报告，因真实修行者不允许对他比库提出行动恢复权。即使轻微过失，也不应回避报告，故议事记载不准错漏。应在会议中施行，明白规约限制。议事时告知部分犯戒者不能集会。违犯过者必报戒众，违犯者见真修行比库高速改正，必须当众申报。故不应隐瞒。由此说不论轻重，无论大小应合理兼顾。经文已述：“比库们，因犯戒不可听诵戒律，犯戒罪者受注重”。故宽容或轻微过失皆应报告，处理宜恰当。
Nāmañceva āpatti cāti ‘‘tena tena vītikkamenāpannāpatti āpatti. Nāmanti tassā āpattiyā nāma’’nti likhitaṃ. Ārocetvā nikkhipitabbanti ettha ārocanaṃ vattabhedadukkaṭapaaharaṇappayojananti veditabbaṃ. Akāraṇametanti ‘‘sambahulā saṅghādisesā āpattiyo āpajji’’nti vutte vuṭṭhānato.
名不实即罪名。谓各类罪过违犯称名即罪。故必须报告及隐匿判别防止歧义。不可无因隐匿。言“多种众分罪过累积，因而产生”，在此提示。
Dasasataṃ rattisatanti dasasataṃ āpattiyo rattisataṃ chādetvāti yojetabbaṃ. Agghasamodhāno nāma sabhāgavatthukāyo sambahulā āpattiyo āpannassa bahurattiṃ paṭicchāditāpattiyaṃ nikkhipitvā dātabbo, itaro nānāvatthukānaṃ vasenāti ayametesaṃ visesoti.
应计五百违犯记载为五百罪。复盖违犯达五百记载。所谓重大漏失罪乃众分中心事。对此类情况，须逐一如实报告。其他各类过患可因不同缘故处罚，称之为特别之律法。
Parivāsakathāvaṇṇanā niṭṭhitā. · 别住事注释终了。
‘‘Gāmassātina vutta’’nti vacanato kira gāmūpacārepi vaṭṭatīti adhippāyoti likhitaṃ. Vuttañca ‘‘ayaṃ pana viseso’’ti. ‘‘Ettha aṭṭhakathācariyāva pamāṇaṃ. Yuttaṃ na dissatī’’ti likhitaṃ. Anugaṇṭhipade pana ‘‘ayaṃ pana viseso, āgantukassa…pe… okkamitvā gacchati, ratticchedo hotiyevā’’ti vacane heṭṭhā ‘‘antoaruṇe eva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā’’tiādinā nayena garuṃ katvā vacanato, bhikkhunīnaṃ garukavaseneva tattha tattha sikkhāpadānaṃ paññattattā ca tadanurūpavaseneva aṭṭhakathācariyena bhikkhunīnaṃ garuṃ katvā mānattacaraṇavidhidassanatthaṃ ‘‘yattakā purebhattaṃ vā’’tiādi vuttaṃ. Kurundiādīsu vuttavacanena karontassapi doso natthīti dassetuṃ kevalaṃ lakkhaṇamattameva vuttaṃ, tadubhayampi tena tena pariyāyena yujjati, vinicchaye patte lakkhaṇe eva ṭhātabbato kurundiādīsu vuttavacanaṃ pacchā vuttaṃ. Payogo pana purimova. Yathā cettha, tathā sace kāci bhikkhunī dve leḍḍupāte anatikkamitvā aruṇaṃ uṭṭhapeti, doso natthi, tathāpi sabbaṭṭhakathāsu vuttattā ‘‘purimameva āciṇṇa’’nti vuttaṃ. Parivāsavattādīnanti ‘‘parivāsanissayapaṭippassaddhiādīnaṃ upacārasīmāya paricchinnattā bhikkhunupassayassa upacārasīmāva gahetabbā, na gāmo’’ti likhitaṃ. ‘‘Tasmiṃ gāme bhikkhācāro sampajjatī’tiādi pavāritavasena vuttaṃ. Na hi tattha antogāme vihāro atthī’’ti ca likhitaṃ, ‘‘tampi tena pariyāyena yujjati, na atthato’’ti ca.
“所谓‘禁入村落’的说法，是指在对村落的巡行保护范畴内的限制，因而被称为‘统制’。《经律疏》记载此语时，说：‘此乃特例。这里不应视为普通用语。’而注疏中在续句中，对‘此乃特例，外路人…穿越…如同夜分越界’等语，以下以‘天微明时出城，越过两个小树篱’等词呈现，表示对此说法的庄重。此处以严肃态度，针对比库尼分别规定戒律的详细规则、依教义的尊重态度，作出尊重，并以“以前食用剩余”等语作说明。关于库伦地等说法，要显现其中无过失，仅着重表明特征而已。两者皆以各自表达方式贯连，其后详述库伦地相关经语。此次说明仿古，若比库尼越过两个小树篱站起，亦无过失，但在所有疏述中均言“此前已经聚集”，说明该行为实际仍属原初事实。关于别处住宿等，指出“应认定为以住宿为依，边界明确，以比库尼之居住地为准，此处非村落。”并有“该村村中没有内部住处”之记载，说明是以此种表达相联，不具实质意义。
Paṭicchannaparivāsādikathāvaṇṇanā覆藏别住等事注释
§108
108.‘‘Visuṃ mānatthaṃ caritabbanti mūlāya paṭikassanaṃ akatvā visuṃ kammavācāyā’’ti ca likhitaṃ. ‘‘Saṅghādisesāpattī’’ti vuttattā ekova, ekavatthumhi āpannā saṅghādisesā thullaccayadukkaṭamissakā nāma. Makkhadhammo nāma chādetukāmatā.
108.“应以公正无私的态度来行持，不能回避根本的退返规定，应遵守全面的戒律誓言。”《经律疏》中称“犯沙弥戒断罪”的只有这一条，指犯了彻底恶劣的恶行。‘恶习’名指意图掩盖真相的行为。
§143
143.Dhammatāti dhammatāya, tathātāyāti attho ‘‘alajjitā’’ti ettha viya.
143.“法”的含义是“如是实相”，与“实相”的意义相同。在这里，“无愧”是此义的体现。
§148
148.Purimaṃ upādāya dve māsā parivasitabbāti ettha ‘‘parivasitadivasāpi gaṇanūpagā hontī’’ti likhitaṃ.
148.“从最初起，应守两个月的闭关。”这里写明“闭关期间的日子也要计算在内”，加以说明。
§184
184.Tasmiṃ bhūmiyanti tassaṃ bhūmiyaṃ. Sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampītiādi jātivasenekavacanaṃ.
184.“‘该地’就是说此地方。‘不止一次’即多次，恶行犯沙弥戒的罪过会屡犯累积，这是属总体而言的说法。”
Samuccayakkhandhakavaṇṇanā niṭṭhitā. · 集成篇集注释终了。
4. Samathakkhandhakavaṇṇanā
4. 平静集的篇章注释说明。
Sammukhāvinayakathāvaṇṇanā现前调伏之说明
§186-187
186-187. Yattha yattha kammavācāya ‘‘aya’’nti vā ‘‘ime’’ti vā sammukhāniddesaniyamo atthi, sabbaṃ taṃ kammaṃ sammukhākaraṇīyameva, na kevalaṃ tajjanīyādipañcavidhameva. Pañcavidhasseva pana uddharitvā dassanaṃ kammakkhandhake tāva tasseva pāḷiāruḷhattā, catuvīsatiyā pārājikesu vijjamānesu pārājikakaṇḍe āgatānaṃyeva catunnaṃ uddharitvā dassanaṃ viyāti veditabbaṃ. Tattha ‘‘puggalassa sammukhatā hatthapāsūpagamanamevā’’ti vuttaṃ, taṃ kāraṇaṃ sammukhākaraṇīyassapi sammukhāniddesaniyamābhāvato. Kāmaṃ ayamattho kammakkhandhakeyeva ‘‘tīhi, bhikkhave, aṅgehi samannāgataṃ tajjanīyakammaṃ adhammakammañca hoti…pe… asammukhākataṃ hotī’’ti (cūḷava. 4) vacaneneva siddho, tattha pana āpatti na dassitā. Idha ‘‘yo kareyya, āpatti dukkaṭassā’’ti tattha bhavitabbāpattidassanatthaṃ idaṃ āraddhanti veditabbaṃ. ‘‘Sammukhāvinayapatirūpakena vūpasantampi sammukhāvinayeneva vūpasantagaṇanaṃ gacchatīti dassetuṃ ‘adhammavādī puggalo’tiādi āraddha’’nti vuttaṃ, likhitañca. Evaṃ vūpasantaṃ sammukhāvinayapatirūpakena vūpasantaṃ nāma hoti, na sammukhāvinayena ca aññena kenacīti dassetuṃ idamāraddhanti ācariyo.
186-187. 凡是以「此」或「这些」等意指行为语句，若有针对提出要求的规定，那么这一切行为必须当面实行，而不仅仅限于必须生知等五种行为方式。五种行为方式虽有举例说明，但在行为集此成文中多有提及，以二十四条决犯巴拉基中出现为例，提出期间四项行为必须当面表现加以理解。对此，『对人当面表现在手持羯磨册时』有教诫，是因为缺乏当面行为及当面提出的规定。此处并非指涉行为集内的欲恶行为。行为集中说：「比库们，此行为由三部分构成，既为戒律行为，亦为不正法行为……非当面之行为。」此经文被认为言之成理，但其中未呈现戒罚。这里说「行此行为者，当受戒罚，为恶行为」，是为表现戒罚存在而提出的指示。所言「以持戒本仪表现的当面行为，即使安住依止也必须是以当面戒律的行为表现」乃系为说示「行不正法语之人」等戒罚所引出。亦记载了「以安住依止表现之行为称为安住依止，并不指依止戒律之外的别种技术」，这是教导表象的说法。
Sativinayakathāvaṇṇanā忆念调伏之说明
§195
195. Dabbassa kammavācāya ‘‘saṅgho imaṃ āyasmantaṃ dabba’’nti sammukhāniddeso natthi, tathāpi ‘‘paṭhamaṃ dabbo yācitabbo’’ti vacanena sammukhākaraṇīyatā tassa siddhā. Tathā aññatthāpi yathāsambhavaṃ leso veditabbo. Sativepullappattassa dātabbo vinayo sativinayo.
195. 对行为语句「僧团，我们请你诵读这位具寿者」没有当面指示，但以「须先诵读供养」等话语，确认当面必须诵读已然成立。另外，应依情境还要观察某种轻微过失。因具念显现，此事根本是戒律所应授记的事。
Amūḷhavinayakathāvaṇṇanā不痴调伏之说明
§196-7
196-7. ‘‘Yassa ummattakassa taṃtaṃvītikkamato anāpatti, tādisasseva amūḷhavinayaṃ dātuṃ vaṭṭatīti amūḷhassa kattabbavinayo amūḷhavinayo’’ti likhitaṃ, taṃ yuttaṃ ‘‘saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṃ detī’’ti vacanato. ‘‘Tīṇimāni, bhikkhave, adhammikāni amūḷhavinayassa dānānī’’ti imassa vibhaṅge ‘‘na sarāmī’’ti vacanaṃ vītikkamakālaṃ sandhāya tassa vibhaṅgassa pavattattā. Amūḷhavinayadānakāle panassa amūḷhatā vinicchitabbā.
196-7. 书中记载「对于行为过失较严重之疯狂者，应不予戒罚，即是应将其判定为非无明戒律而为不施戒律者」，这结论与「僧团给予疯狂比库的无明戒律」之说相应。行为章节中称：「比库们，无明戒律有三种不合戒律的种类。」本章中「不羞耻」行为段落检视其发生情况。与被给予无明戒律时的无明状态须加以辨别。
Paṭiññātakaraṇakathāvaṇṇanā自认行为之说明
§200
200. ‘‘Appaṭiññāya bhikkhūnaṃ kammāni karontī’’ti ārabhantassa kāraṇaṃ vuttameva. Paṭiññātena karaṇaṃ paṭiññātakaraṇaṃ.
200. 讲述「因比库无知而行种种行为」为所起因，由于无知而行，故称无知为此等行为的动因。
Tassapāpiyasikākathāvaṇṇanā惩彼过之说明
§207
207. ‘‘Tīhi, bhikkhave, aṅgehi samannāgataṃ tassapāpiyasikākamma’’nti ārabhitvā pañca aṅgāni dassetvā pāḷi gatā, ‘‘sā peyyālena saṅkhipitvā gatāti ñātabba’’nti likhitaṃ. Tathā sukkapakkhepi.
207. 以「此行为由三部分构成，是有恶习者所行恶行为」为开端，阐述此恶行为的五个组成部分，原巴利语全文虽简略，实为总结，从而使人知晓。此说亦适用于正逢修夏月期。
Tiṇavatthārakādikathāvaṇṇanā如草覆地等之说明
§214
214. ‘‘Sabbeheva ekajjhaṃ sannipatitabba’’nti chandadānassa paṭikkhittattā pavāraṇakkhandhakaṭṭhakathāyañca ‘‘bhinnassa hi saṅghassa samaggakaraṇakāle, tiṇavatthārakasamathe, imasmiñca pavāraṇasaṅgaheti imesu tīsu ṭhānesu chandaṃ dātuṃ na vaṭṭatī’’ti (mahāva. aṭṭha. 241) vuttattā idha āgantvā vā chandaṃ datvā pariveṇādīsu nisinnāti idaṃ virujjhati viya khāyatīti ce? Na khāyati adhippāyaññūnaṃ. Ayañhettha adhippāyo – visujjhitukāmehi sabbeheva sannipatitabbaṃ, asannipatitassa natthi suddhi chandadāyakassa. Kevalaṃ taṃ kammaṃ sannipatitānaṃ sampajjati. Aṭṭhakathāyaṃ visujjhitukāmānaṃ chandaṃ dātuṃ na vaṭṭatīti adhippāyo. Itarathā pāḷiyā ca virujjhati. ‘‘Ṭhapetvā ye na tattha hotī’’ti hi ayaṃ pāḷi sannipātaṃ āgantvā chandaṃ datvā ṭhitānaṃ atthitaṃ dīpeti. Nissīmagate sandhāya vuttaṃ siyāti ce? Nissīmagate ṭhapetvā idha kiṃ, tasmā yo sāmaggīuposathe chandaṃ datvā tiṭṭhati ce, nānāsaṃvāsakabhūmiyaṃyeva tiṭṭhati, tassa chandadāyakassa pavāraṇasaṅgahopi natthi. Yo ca tiṇavatthārakakamme nāgacchati, so tāhi āpattīhi na sujjhatīti veditabbaṃ. Yassa etaṃ na ruccati , tassa parivāre vuttaparisato kammavipattilakkhaṇaṃ virujjhati, tattha hi kevalaṃ chandārahānaṃ chando anāhaṭo hoti sace, akataṃ tabbiparītena sampattidīpanatoti vuttaṃ hoti. Tathā pattakallalakkhaṇampi virujjhati. Tesu tīsu ṭhānesu kammappattāyeva sabbe, na tattha chandāraho atthīti ce? Na, catuvaggādikaraṇavibhājane avisesetvā chandārahassa āgatattā, taṃ sāmaññato vuttaṃ. Idañca āveṇikalakkhaṇaṃ, teneva satipi diṭṭhāvikamme idaṃ paṭikuṭṭhakataṃ na hotīti ce? Na, nānattasabhāvato. Idha hi ye pana ‘‘na metaṃ khamatī’ti aññamaññaṃ diṭṭhāvikammaṃ karontī’’ti (cūḷava. aṭṭha. 214) vacanato na saṅghassa diṭṭhāvikammaṃ kataṃ. Tasmiṃ sati paṭikuṭṭhakatameva hoti. Aññathā pubbabhāgā tā ñattiyo niratthikā siyuṃ, na ca parivāraṭṭhakathāyaṃ chandārahādhikāre nayo dinno. Pavāraṇakkhandhakaṭṭhakathāyaṃ ‘‘tīsu ṭhānesu chandaṃ dātuṃ na vaṭṭatī’’ti (mahāva. aṭṭha. 241) vuttattā virujjhatīti ce? Na, aṭṭhakathāya pamāṇabhāve sati ‘‘idha chandaṃ datvā pariveṇādīsu nisinnā’’tiādi vacane suddhikāmato eva gahite sabbaṃ na virujjhatīti eke. ‘‘Āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahantī’’ti idaṃ na vattabbaṃ. Kasmā? Heṭṭhā ‘‘sabbeheva ekajjhaṃ sannipatitabba’’nti chandadānassa paṭikkhepavacanato aṭṭhakathāyaṃ ‘‘tīsu ṭhānesu chandaṃ dātuṃ na vaṭṭatī’’ti vuttattā, andhakaṭṭhakathāyampi tatheva vuttattā cāti? Na, ekajjhameva kamme karīyamāne yo idha ‘‘suṇātu me, bhante, saṅgho, amhākaṃ…pe… gihipaṭisaṃyutta’’nti sādhāraṇañattiṃ ṭhapetvā puna ‘‘suṇantu me, āyasmantā’’tiādinā asādhāraṇañattiyo ṭhapetvā ‘‘suṇātu me, bhante saṅgho, amhākaṃ…pe… evametaṃ dhārayāmī’’ti ekatopakkhikānaṃ sandhiyā katāya tadanantare kenaci karaṇīyena chandaṃ datvā gacchati, tassa āpattīhi vuṭṭhānaṃ natthi. Aparesampi ekatopakkhikānaṃ abbhantare ṭhitattā vibhūtattā karaṇassa ayamatthova vutto. Sādhāraṇavasena dutiyāya ñattiyā ṭhapitāya ye tasmiṃ khaṇe ñattidutiyakammavācāsu anāraddhāsu, apariyositāsu vā chandaṃ datvā gacchanti, tesampi na vuṭṭhāti eva. Ye na tattha hontīti padassa ca ye vuttappakārena nayena tattha na hontīti attho gahetabbo. Vuttappakāratthadīpanatthañca aṭṭhakathāyaṃ ‘‘chandaṃ datvā pariveṇādīsu nisinnā’’ti idameva avatvā ‘‘ye pana tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā’’ti vuttaṃ, evaṃ pubbenāparaṃ sandhīyati. ‘‘Pāḷiyā ca tattha diṭṭhāvikammena kammassa akuppatā veditabbā’’ti vuttaṃ.
214. 论述「必须全体一致聚集」的戒敕，在制止异见的戒律论释及其后续部分中曾指出：「在散乱之僧团整合时，戒律如三分经卷条款一样，此三处地方中不得各自捐献功德。」（大毗婆沙论第八百四十一页）据此说法，来了人若给予功德，坐于围堂等处，此时如若断绝戒律，岂非说法失实？并非如此，这样说不违背戒律，同时也符合想使清净的目的。只有众人一致完成此行为方为有效，一人不一致则无清净义。论释中也注明，意在劝免功德捐赠，从而使人不随意施舍。若反之，即使有人给予功德，戒律也未必被执行。巴利原文「离开后坐于此处」是指先聚集一处后再各自就座的人。亦有论述称此行为如同多地同持一戒，戒罚不生。若有人入场给予功德而又保持独处，则无功德捐赠的戒律限制。若不满意这点，则可推知，群僧中所讲不合法业相违背的行为戒罚，断绝是缘于没有依法捐赠功德时而生。此如若功德仅出于恶意，功德必被斥却。小犯戒律成分同样被斥。若功德在三处施行，但缺乏无私的功德之意，则无功德戒罚。若有说「不可能如此」的异议，依据四分律不同分类论证中所述，戒罚须依法谨慎规范。对此，若有人在讲经处说「此不堪忍受」而对他人有异议，但僧团中无共同呈现异议，此谓无异议故不生戒罚。故应知只在此时发生对僧团一起同意的被诽谤异议才算违法。与此相反，则原有部分事项无效，不能执持。此理亦于后续章节及论释中反复确认。巴利文本中主张：「功德捐赠及安坐于围堂处」，因发心求清净故而不生断恶戒律。若有人给予功德后却坐于围堂处，且发生戒罚，则为戒律上的错误理解。
Adhikaraṇakathāvaṇṇanā诤事论注释
§220
220.Cittuppādovivādo. Vivādasaddopi kāraṇūpacārena kusalādisaṅkhyaṃ gacchati. Taṃ sandhāya ‘‘samathehi ca adhikaraṇīyatāya adhikaraṇa’’nti vuttaṃ. Atha vā vivādahetubhūtassa cittuppādassa vūpasamena sambhavassa saddassapi vūpasamo hotīti cittuppādassapi samathehi adhikaraṇīyatā pariyāyo sambhavati. ‘‘Kusalacittā vivadantī’’ti vuttavivādepi ‘‘vipaccatāya vohāro’’ti vuttaṃ, na vuttavacanahetuvasenāti veditabbaṃ.
220. 关于心的起造争辩。由于争辩声响的因缘推动，趋向善等之分别。对此说：「以止诤与相关事为依。」或者说，因有能令心起造之争辩因缘而心得安住时，连争辩声音亦得安住，于是心之起造得以止诤而生安住之称。又谓「善心争辩」，即论争中说为「逆行的言说」，此非因说辞之因，须知此义。
§222
222. ‘‘Āpattiñhi āpajjanto kusalacitto vā’’ti vacanato kusalampi siyāti ce? Na taṃ āpattādhikaraṇaṃ sandhāya vuttaṃ, yo āpattiṃ āpajjati, so tīsu cittesu aññataracittasamaṅgī hutvā āpajjatīti dassanatthaṃ ‘‘yaṃ kusalacitto āpajjatī’’tiādi vuttaṃ. Yo ‘‘paññattimattaṃ āpattādhikaraṇa’’nti vadeyya, tassa akusalādibhāvopi āpattādhikaraṇassa na yujjateva vivādādhikaraṇādīnaṃ viyāti ce? Na, ‘‘natthāpattādhikaraṇaṃ kusala’’nti iminā virodhasambhavato. Anugaṇṭhipade pana ‘‘āpattādhikaraṇaṃ nāma tathāpavattamānaakausalacittuppādarūpakkhandhānametaṃ adhivacanaṃ. Avasiṭṭhesu kusalābyākatapaññattīsu ‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata’nti vacanato paññattitāva paṭisiddhā kusalattike apariyāpannattā. Kusalapaṭisedheneva tena samānagatikattā kiriyābyākatānampi paṭisedho veditabbo, kiriyābyākatānaṃ viya anugamanato vipākābyākatānampi paṭisedho katova hoti, tathāpi abyākatasāmaññato rūpakkhandhena saddhiṃ vipākakiriyābyākatānampi adhivacananti veditabba’’nti vuttaṃ. Tattha ‘‘kusalacittaṃ aṅgaṃ hotī’’ti vinaye apakataññuno sandhāya vuttaṃ appaharitakaraṇādike sati. Tasmāti yasmā ‘‘natthi āpattādhikaraṇaṃ kusala’’nti vattuṃ na sakkā, tasmā kusalacittaṃ aṅgaṃ na hotīti attho. Yadi evaṃ kasmā ‘‘ticittaṃ tivedana’’nti vuccatīti ce? Taṃ dassetuṃ ‘‘nayida’’ntiādi āraddhanti eke. Āpattisamuṭṭhāpakacittaṃ aṅgappahonakacittaṃ nāma. ‘‘Ekantatoti yebhuyyenāti attho, itarathā virujjhati. Kasmā? ‘Yassā sacittakapakkhe cittaṃ akusalameva hotī’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) vuttattā’’ti vadanti. Tena kiṃ? Vipāko natthi, kasmā? Ekantākusalattā, tasmā kathāva tattha natthi. Yattha pana atthi, taṃ dassento ‘‘yaṃ pana paṇṇattivajja’’ntiādimāha. Asañcicca pana kiñci ajānantassa…pe… abyākataṃ hotīti bhikkhumhi kammaṭṭhānagatacittena nipanne, niddāyante vā mātugāmo ce seyyaṃ kappeti, tassa bhikkhuno vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ na hoti, tasmā tasmiṃ khaṇe seyyākārena vattamānarūpameva āpattādhikaraṇaṃ nāma. Bhavaṅgacitte vijjamānepi eseva nayo. Tasmiñhi khaṇe uṭṭhātabbe jāte anuṭṭhānato rūpakkhandhova āpatti nāma, na vipākena saddhiṃ. Sace pana vadeyya, tassa evaṃvādino acittakānaṃ kusalacittaṃ āpajjeyya. Kiṃ vuttaṃ hoti? Eḷakalomaṃ gahetvā kammaṭṭhānamanasikārena tiyojanaṃ atikkamantassa, paṇṇattiṃ ajānitvā padaso dhammaṃ vācentassa ca āpajjitabbāpattiyā kusalacittaṃ āpajjeyyāti. Āpajjatiyevāti ce? Nāpajjati. Kasmā? ‘‘Natthi āpattādhikaraṇaṃ kusala’’nti vacanato.
222. 「犯戒者虽犯戒，然亦有善心」之语，是否意指善亦属于犯戒事务？非是。此语谓犯戒者三心中，他们生起之一心与犯戒为伴，故言「某善心生起犯戒」。若说「犯戒事仅限于某一心」，则不合争议及相关论断。后文更详言，「犯戒事务者，即现起犯戒之不善心的集合体」。于古法规定善恶本义，犯戒事务虽可能为善、恶或未定，因在善义范畴内有所不足涉及。对「善心为一部分」之说，戒律师以取舍及作业因而指出，故「无犯戒事务属善」之语非可立论，则「善心为其部分」之意亦非云云。若问何以谓三心生起痛苦？有众论者以「不止恶心为纯恶因」为由解说。简言之，犯戒生起之心即为具有犯戒义的不善心形态，故思想与说语未必一致、未悉足知者，依照该犯戒境界所隶的业处心，行为随之解说。即便有时执意有三种不同性质之犯戒心，但共相未定之境界亦应含其内。文中「善心为其部」乃戒律理解所依，浅释众义。问及「三心皆为苦因」，则归根于「心之不善性」根源有疑，故理当以不善性为依据断理。以此述之，凡于犯戒境界出现之心，必属不善或不定，善则非。此由犯戒法义内涵及戒律记载所合成，非憑表面字义推断。举例：比库犯戒时，如于卧处等业处心中，不产生善心之犯戒相，应视为犯戒因缘；其现起并非以善心为成分，故乃犯戒牵连不善心也。
Calito kāyo, pavattā vācā, aññatarameva aṅganti aññatarameva āpattīti attho. Kevalaṃ paññattiyā akusalādibhāvāsambhavato āpattitā na yujjati. Āpattiṃ āpajjanto tīsu aññatarasamaṅgī hutvā āpajjatīti dassanatthaṃ ‘‘yaṃ kusalacitto’’tiādi vuttaṃ. Tassattho – pathavīkhaṇanādīsu kusalacittakkhaṇe vītikkamavasena pavattarūpasambhavato kusalacitto vā abyākatāpattiṃ āpajjati. Tathā abyākatacitto vā abyākatarūpasaṅkhātaṃ abyākatāpattiṃ āpajjati, pāṇātipātādīsu akusalacitto vā akusalāpattiṃ āpajjati, rūpaṃ panettha abbohārikaṃ. Supinapassanakālādīsu pāṇātipātādiṃ karonto sahaseyyādivasena āpajjitabbāpattiṃ āpajjanto akusalacitto abyākatāpattiṃ āpajjatīti veditabbo. Idaṃ vuccati āpattādhikaraṇaṃ akusalanti akusalacittuppādo. Porāṇagaṇṭhipadesu pana ‘‘puthujjano kalyāṇaputhujjano sekkho arahāti cattāro puggale dassetvā tesu arahato āpattādhikaraṇaṃ abyākatameva, tathā sekkhānaṃ, tathā kalyāṇaputhujjanassa asañcicca vītikkamakāle abyākatameva. Itarassa akusalampi hoti abyākatampi. Yasmā cassa sañcicca vītikkamakāle akusalameva hoti, tasmā vuttaṃ ‘natthi āpattādhikaraṇaṃ kusala’nti. Sabbattha abyākataṃ nāma tassa vipākābhāvamattaṃ sandhāya evaṃnāmakaṃ jāta’’nti likhitaṃ, vicāretvā gahetabbaṃ.
行身、转语，或仅身或仅语皆属犯戒义。仅凭名相不足以成就犯戒，必须是三心中一心起而结合。正如论曰「善心生犯戒」，意味着在地劫等场合，若善心现起后发生违犯，则现善心亦成非善痛苦境界。无相心或无相形态现起即为无相痛苦犯戒，杀生等恶心即为恶痛苦犯戒，色相虽存在但不可用。在睡眠等状态下从事杀生等恶业，虽现相同犯戒义，起无相痛苦心，非善心。此称为恶犯戒因。古戒律释中称「凡外道、善人、初学者、阿拉汉四种人中，前述阿拉汉犯戒因多属无相状态，学人或善人依戒律无相部分皆属无相」；其他则为恶及无相。鉴于戒律中言「无犯戒属善」，基于此否定，因此全称无相，因无业果故命名。此说须细审并研讨。
§224
224.Vivādo vivādādhikaraṇanti yo koci vivādo, so sabbo kiṃ vivādādhikaraṇaṃ nāma hotīti ekapucchā. ‘‘Vivādo adhikaraṇanti vivādādhikaraṇameva vivādo ca adhikaraṇañcāti pucchati. Tadubhayaṃ vivādādhikaraṇamevāti pucchatīti vuttaṃ hotī’’ti porāṇagaṇṭhipade vuttaṃ. Kesuci potthakesu ayaṃ pucchā natthi. Yadi evaṃ imāya na bhavitabbaṃ vivādo vivādādhikaraṇaṃ, vivādādhikaraṇaṃ vivādo, vivādādhikaraṇaṃ vivādo ceva adhikaraṇañcāti pañcapañhāhi bhavitabbaṃ siyā. Kesuci potthakesu tisso, kesuci catasso, pañca natthi. Tattha dve vibhattā. Itarāsu adhikaraṇaṃ vivādoti yaṃ kiñci adhikaraṇaṃ, vivādasaṅkhyameva gacchati, vivādo adhikaraṇanti yo koci vivādo, so sabbo adhikaraṇasaṅkhyaṃ gacchatīti pucchati. Esa nayo sabbattha.
224. 关于争辩与争辩事，若有人问：何为争辩？答：一切即为争辩事。若问：争辩为何？答：争辩事即争辩。若问：争辩事是争辩？或争辩是争辩事？或争辩事既是争辩又与争辩事有关？此三问归一为争辩事即争辩，此为古时集论所释。在某些论书中无此疑问。若以此理不生争辩与争辩事区别，则争辩事即争辩，争辩即争辩事，争辩事即争辩又是争辩事，这样分为五问。部分论书三问，部分四问，五问无。此分为两种：一是争辩事是争辩，指一切争辩即争辩事，争辩也即争辩事。诸处皆适用该理。
§228
228.Sammukhāvinayasminti sammukhāvinayabhāve.
228. 「现前调伏」即指现前调伏之境。
§230
230.‘‘Antarenāti kāraṇenā’’ti likhitaṃ.
230.『以……之间』者，意为『以……为缘由』，如是书写。
§233
233. Ubbāhikāya khiyyanake pācitti na vuttā tattha chandadānassa natthitāya.
233. 关于反复发生的过失，若未被宣布为巴吉帝亚品，则该处不存在故意施加束缚的行为。
§236
236.Tassa kho etanti esoti attho ‘‘etadagga’’nti ettha viya.
236. 此处‘他如是者’，意谓‘此上者’，含义如是。
§238
238. ‘‘Kā ca tassa pāpiyasikā’’ti kira pāṭho.
238. 句文‘其恶报为何？’被认为是经文。
§242
242. ‘‘Kiccameva kiccādhikaraṇa’’nti vacanato apalokanakammādīnametaṃ adhivacanaṃ, taṃ vivādādhikaraṇādīni viya samathehi sametabbaṃ na hoti, kintu sammukhāvinayena sampajjatīti attho.
242. ‘职事即职事缘起’这句话，表明该说法属于求听甘马等之类的议论语句，此类言论在止诤时不可和解，但通过现前调伏与正知调伏则可解决，意指如此。
Samathakkhandhakavaṇṇanā niṭṭhitā. · 止诤篇集释已毕。
5. Khuddakavatthukkhandhakavaṇṇanā
5. 小律篇条目集的解释。
Khuddakavatthukathāvaṇṇanā小事论注释
§244
244. Puthupāṇinā kattabbaṃ kammaṃ puthupāṇikaṃ.
244. 应由他手作，他手者。
§245
245. ‘‘Kaṇṇato nikkhantamuttolambakādīnaṃ kuṇḍalādīna’’nti likhitaṃ. ‘‘Kāyūra’’nti pāḷipāṭho. ‘‘Keyūrādīnī’’ti ācariyenuddhaṭaṃ.
第245条。“‘是从耳垂、挂饰等垂挂出来的饰物’等，书写如此。”巴利正本作“身体宝饰”。导师纠正为“首饰等”。
§248
248.‘‘Sādhugītaṃ nāma parinibbutaṭṭhāne gīta’’nti likhitaṃ. Dantagītaṃ gāyitukāmānaṃ vākkakaraṇīyaṃ. Dantagītassa vibhāvanatthaṃ ‘‘yaṃ gāyissāmā’’tiādimāha.
第248条。“‘称为善歌，是在涅槃住处的歌’这样写道。‘牙歌’是指愿意歌唱者应当开口的词句。为了解释牙歌，开头说了‘我们要唱的’等语。
§249
249.Caturassavattaṃ nāma catuppādagāthāvattaṃ. ‘‘Taraṅgavattādīni uccāraṇavidhānāni naṭṭhapayogānī’’ti likhitaṃ. Bāhiralominti bhāvanapuṃsakaṃ, yathā tassa uṇṇapāvārassa bahiddhā lomāni dissanti, tathā dhārentassa dukkaṭanti vuttaṃ hoti.
第249条。所谓“四色振浪”，是指以四脚诗节组成的振浪。书中写道：“振浪等乃是发音方法，不应与舞蹈相混。”“外毛”是指修行者，譬如其头发外侧能显现出的杂乱毛发，据说负持此者遭受恶报。
§251
251.Virūpakkhehītiādi sahayogakaraṇavacanaṃ. Sarabūti gehagoḷikā. Sā kira setā savisā hoti. Sohanti yassa me etehi mettaṃ, sohaṃ namo karomi bhagavatoti sambandho. Aññamhi…pe… chetabbamhīti rāgānusaye.
第251条。‘丑角等’是指共舞同伴的说法。‘夜鹭’指的是家鸻属。此物毛洁白相当好看。‘愿那些对我付出慈爱者，我顶礼世尊。’这里所说的是情爱业障。
§252
252.Uṭṭitvāti pakkhipitvā. Otaratūti iddhiyā otāretvā gaṇhātu. Anupariyāyīti anuparibbhami.
第252条。“起立”意谓抛弃。“下达”意谓用神通将其释放。‘连续转动’是指接连旋转。
§253
253.Na acchupiyantīti na lagganti. Rūpakākiṇṇānīti itthirūpādīhi vokiṇṇāni.
第253条。“并不喜欢，意指不肯加入。”‘比喻形态分离’是指如雌性等形态各别而分开。
§254
254.Ālindakamiḍḍhikādīnanti pamukhamiḍḍhikādīnaṃ. Parivattetvā tatthevāti ettha ‘‘parivattetvā tatiyavāre tattheva miḍḍhiyā patiṭṭhātī’’ti likhitaṃ. Paribhaṇḍaṃ nāma gehassa bahi kuṭṭapādassa thirabhāvatthaṃ katā tanukamiḍḍhikā vuccati. Ettha ‘‘parivaṭṭitvā patto bhijjatīti adhikaraṇabhedāsaṅkāya abhāve ṭhāne ṭhapetuṃ vaṭṭatī’’ti likhitaṃ. Pattamāḷako vaṭṭitvā pattānaṃ apatanatthaṃ vaṭṭaṃ vā caturassaṃ vā iṭṭhakādīhi parikkhipitvā māḷakacchannena kato. ‘‘Pattamaṇḍalikā pattapacchikā tālapattādīhi katā’’ti ca likhitaṃ. Miḍḍhante ādhārake ṭhapetuṃ vaṭṭati pattasandhāraṇatthaṃ vuttattā. Mañce ādhārakepi na vaṭṭati nisīdanapaccayā vāritattā. Āsannabhūmikattā olambetuṃ vaṭṭati.
254.“Ālindakamiḍḍhikā”等，是指主要的水边。关于水边，文中记载：“经过三次旋转后，在那里正好置放水边。”所谓“珥”，是指屋外的平地部分，而且是稳固的部分，称作轻薄的水边。这里记载：“经过旋转后达到并浸润水边，因无问题发生，可以就地设置。”第一层用旋转的方法，目的是防止落地，这层可以用瓷器或木块等四方形铺设，并覆盖以草席。记载说“第一层的边缘是用棕榈叶等制成的”。这样人们用水边作支撑，因为铺板连接的缘故才这么做。如果作支撑不适当，则由于坐的关系容易造成水流侵入。靠近地面处则可依附于其上。
§255
255. ‘‘Aṃsakūṭe laggetvāti vacanato aggahatthe laggetvā aṅke ṭhapetuṃ na vaṭṭatī’’ti keci vadanti, na sundaraṃ, ‘‘na kevalaṃ yassa patto’’tiādi yadi hatthena gahitapatte bhedasaññā, pageva aññena sarīrāvayavenāti katvā vuttaṃ. Pāḷiyaṃ pana pacuravohāravasena vuttaṃ. Ghaṭikapālamayaṃ ghaṭikaṭāhaṃ. Chavasīsassa pattanti ‘‘silāputtakassa sarīraṃ, khīrassa dhārātiādivohāravasena vuttaṃ. Mañce nisīdituṃ āgatoti attho. ‘‘Pisācillikāti pisācadārakā’’tipi vadanti. Dinnakameva paṭiggahitameva. Cabbetvāti khāditvā. Aṭṭhikāni ca kaṇṭakāni ca aṭṭhikakaṇṭakāni. ‘‘Etesu sabbesu paṇṇattiṃ jānātu vā, mā vā, āpattiyevā’’ti likhitaṃ.
255.“附合于容器边缘”，有人说“不能用手抓取加以放置”，这种说法不美观。而有人见容器表面为异物，则认为用手抓取，而用其他物体辅助贴附，称为分离的意识，是一种用途。在巴利语中，用比较口语的说法描述：如罐子满载，称为罐满。尸体附近的水边称为“石子的水边”，一种比喻说法。有人说“鬼子群”，意指鬼的幼子，指以食物吸引而收留。所谓“咬”即是啃食。石头和刺则是石刺。文中记“以上所有名称，是否了解无妨，都仅作表述用。”
§256
256.Vipphāḷetvāti phāḷetvā. Kiṇṇena pūretunti surākiṇṇena pūretuṃ. Bidalakaṃ nāma diguṇakaraṇasaṅkhātassa kiriyāvisesassa adhivacanaṃ. Kassa diguṇakaraṇaṃ? Yena kilañjādinā mahantaṃ kathinamatthataṃ, tassa. Tañhi daṇḍakathinappamāṇena pariyante saṃharitvā diguṇaṃ kātabbaṃ. Aññathā khuddakacīvarassa anuvātaparibhaṇḍādividhānakaraṇe hatthassa okāso na hoti. Salākāya sati dvinnaṃ cīvarānaṃ aññataraṃ ñatvā sibbitāsibbitaṃ sukhaṃ paññāyati. Daṇḍakathine kate na bahūhi sahāyehi payojanaṃ. ‘‘Asaṃkuṭitvā cīvaraṃ samaṃ hoti. Koṇāpi samā hontī’’ti likhitaṃ, ‘‘haliddisuttena saññākaraṇa’’nti vuttattā haliddisuttena cīvaraṃ sibbetumpi vaṭṭatīti siddhaṃ. Tattha hi keci akappiyasaññino. Paṭiggaho nāma aṅgulikoso.
256.“打破”即是指破损。用裂口填补土地，称为用酒瓶片填补。称为“长柄”是指一种具有双重增厚作用的特殊操作。何谓双重增厚？是指用称为“kilañjā”的硬物加大坚硬度，用树枝棒捆绑整合后，使其加倍坚固。否则较小的僧衣因不足支撑而难以保持。用树枝可辨认覆盖双层僧袍，一层磨损一层缝补后尚感舒适。若用树枝棒制造则难于多人配合。文中记载“不重叠覆盖时，衣物平整。角可以均匀。”并记载“用黄染草茎描绘”，说明以黄染草茎处理僧衣亦是可行且有效。这是确定无误的说法。但也有人认为不适宜看，当作附着物，“抓取”是指用指骨抓持。
§257-8
257-8.Pātīti paṭiggahasaṇṭhānaṃ. Paṭiggahatthavikanti aṅgulikosatthavikaṃ. Sūcisatthakānaṃ pubbe āvesanatthavikāya anuññātattā ‘‘anujānāmi, bhikkhave, bhesajjatthavika’’nti vuttaṃ. Ettha sūcisatthakādīnipi ṭhapetabbānīti nidānaṃ sūceti. Sacepi upanando bhikkhu alajjī, tathāpi santakametaṃ amūlacchedakatabhikkhuno lajjinopi samānassa kappatīti yujjati. Na sammatīti na pahoti.
257-8.“Pāti”是指抓持的动作。称为抓持手指头，是指用手指持物的意趣。因先前所述针的用途不同而禁止。在此明确宣说：“我知晓，比库们，这是用于药物的针。”意思是也应放置针等物品。若是沙弥阿难不害羞，就算沙弥也应该对这样的粗俗行为感到羞耻。其行为不可取，不能被接受。
§260-1
260-1. Bahi kuṭṭassa samantato nīcavatthukaṃ katvā ṭhitaṃ ‘‘maṇḍalika’’nti vuccati. Jantāgharappaṭicchādinā channassa naggiyaṃ yassa na paññāyati, tasseva parikammaṃ kātabbaṃ. Esa nayo udakavatthapaṭicchādīsupi.
260-1.将屋外的通常低矮的地面整平后，称为“圆圈”。覆盖以动物皮毛而不知其性状者，应当予以处理。此法适用于覆盖水域边等情况。
§262-3
262-3.Paṇiyā nāma paṇiyakārakā. Ākaḍḍhanayantaṃ ākaḍḍhiyamānaṃ kūpassa uparibhāge paribbhamati. Arahaṭaghaṭiyantaṃ sakaṭacakkasaṇṭhānayantaṃ. Tassa are are ghaṭikāni bandhitvā ekena, dvīhi vā paribbhamiyamānassa udakanibbāhanaṃ veditabbaṃ. Āviddhapakkhapāsaṃ nāma yattha maṇḍalākārena pakkhapāsā bajjhanti āviddhavatthatā viya āviddhapakkhapāsakā. Pubbe pattasaṅgopanatthaṃ, idāni ṭhapetabbaṃ bhuñjituṃ ādhārako anuññāto.
262-3.“Paṇiyā”是指制水器。它绕着瓶子脖子向上缠绕。用于梵天瓮，也用于车轮轴的套筒。将瓮以之一块或两块方式缠绕，目的是为了防止水洇出。所谓“扎紧的缠带”，是指环绕着圆环而绑缚的缠带，像是紧固物一样。过去是用来保养和维修覆盖物的，现在也应当用来防止容器水分流失。这一做法在台地上的放置与保护是未知的。
§273
273.Paragalaṃgacchatīti imassa payogābhāvā vaṭṭati. Kammasatenāti mahatā ussāhena.
273.『流入喉咙而去』——此用法因缺乏实际运用，故通行。『以百倍之业』者，谓以极大之努力。
§277-8
277-8.Lohabhaṇḍaṃ nāma kaṃsato sesalohabhaṇḍaṃ. Muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjitaṃ. Pāmaṅgadasā caturassā. Mudiṅgasaṇṭhānenāti saṅghāṭiyā mudiṅgasibbanākārena varakasīsākārena. Pavanantoti pāsanto. ‘‘Dasāmūla’’nti ca likhitaṃ. Akāyabandhanena sañcicca vā asañcicca vā gāmappavesane āpatti. ‘‘Saritaṭṭhānato bandhitvā pavisitabbaṃ, nivattitabbaṃ vā’’ti likhitaṃ.
277-8.所谓『金属器物』，乃指铜器以外的其余金属器物。所谓『方形腰带』，乃指未做成四方形而系扎者。『臂饰之穗』为四方形。『以腰鼓形状』者，谓依桑喀帝[上衣]缝制腰鼓之方式、以顶端折叠之形态。『流苏末端』即边缘之意。又书写作『穗根』。以无腰带者，无论故意或非故意，于入村时皆犯罪。又书写云：『应从记取之处系好腰带后入村，或应折返』。
§279
279. Sattaṅgulaṃ vā aṭṭhaṅgulaṃ vāti ettha ‘‘sugataṅgulenā’’ti avuttattā pakatiaṅgulena sāruppatthāya vaḍḍhetvāpi karonti ce, na doso.
279. 说：“七指或八指”，此处因未称为“如来足指”，以目测指幅相当之物增宽也不为过失。
§280
280. Tālavaṇṭākārena sīhaḷitthīnaṃ viya.
280. 形状如棕榈叶边缘，犹如锡兰之女性所佩饰。
Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā. · 小事篇集释已毕。
6. Senāsanakkhandhakavaṇṇanā
6. 军营规制之篇章说明
Vihārānujānanakathāvaṇṇanā允许住所论释
§294
294. Nilīyanti bhikkhū etthāti vihārādayo leṇāni nāma. Āgata-vacanena tassāgatasaṅghova sāmī, na anāgatoti keci, taṃ na yujjati samānalābhakatikāya siddhattā.
294. 说“比库们藏匿（Nilīyanti bhikkhū）”者，是指所住之处如行舍、岩穴等名目。所谓“来者言”即对来访僧众之称呼，意为贤伽蓝之主人，而非未来之意，因皆由平等相得之原理成立。
§296-7
296-7.Dīpinaṅguṭṭhenāti ettha ‘‘dīpinā akappiyacammaṃ dassetī’’ti likhitaṃ. Thambhakavātapānaṃ nāma tiriyaṃ dārūni adatvā ujukaṃ ṭhiteheva dārūhi kattabbaṃ. Bhisīnaṃ anuññātaṃ vaṭṭatīti bimbohane vaṭṭatīti attho. Tūlapūritaṃ bhisiṃ apassayituṃ na vaṭṭati uṇṇādīnaṃyeva anuññātattā. Nisīdananipajjanaṃ sandhāya vuttaṃ, tasmā apassayituṃ vaṭṭatīti ce? Akappiyanti na vaṭṭatīti keci. Yadi evaṃ akappiyamañcañca apassayituṃ na vaṭṭeyya. Yasmā vaṭṭati, tasmā doso natthi. Apica gilānassa bimbohanaṃ nipajjitumpi anuññātaṃ, tasmā bhisipi vaṭṭati apassayituṃ. Ācariyā ca anujānanti, vaḷañjenti cāti eke. Simbalitūlasuttena sibbitaṃ cīvaraṃ vaṭṭati. Kasmā? Kappāsassa anulomato. ‘‘Akkaphalasuttamayampi akkavākamayameva paṭikkhitta’’nti te eva vadanti.
关于“Dīpinaṅguṭṭhenāti”此处记载有“Dīpinā 不可作不合宜之事”之意。所谓 Thambhakavātapānaṃ，意指横放地安置於斜倚的木器，用直立的木材固定住即可。关于伤痕（bhisīnaṃ）据说是不允许的（anuññāta），此义如同“bimbohane vaṭṭatīti”的解释所示。用充满秤砣或铁砣来仰视伤痕这是不可允许的，就像不允许观察肿胀等异常情形一样。坐卧之时的忧虑、思考皆有论述，若问是否允许观察，答以“不合宜”，即不允许。若任其不合宜之处观察，则不应被允许。因允许，因此无罪过。对生病者之伤痕观察也属不允许，因其不适合，故伤痕亦不可观察。老师们同意，有人辅导并允许此事。用树皮丝缝制的衣物亦为允许，如何？因它顺应粗苎纤维之理。“即使是无梏果经文，也同样禁止恶语。”这是他们的共同见解。
§298
298.Anibandhanīyo alaggo. Paṭibāhetvāti maṭṭhaṃ katvā. ‘‘Setavaṇṇādīnaṃ yathāsaṅkhyaṃ ikkāsādayo bandhanatthaṃ vuttā’’ti likhitaṃ.
298.『不可系缚者』，即不附着者。『推挡开来』者，谓使之光滑平整。又书写云：『白色等诸色，依次序，缚条等乃为系结之目的而说』。
§300
300.Pakuṭṭaṃ samantato āviddhapamukhaṃ.
300.『卷曲』者，谓四周绕卷、前端收拢。
§303
303.Sudhālepoti sudhāmattikālepo.
303.『涂抹灰泥』者，即以灰泥涂抹之意。
§305
305.Āsatti taṇhā. Santiṃ adaraṃ.
305.『执著』者，渴爱也。『寂静』者，不在意也。
§307
307.Ketunti kayena gahetuṃ.
307.『执取』者，以身体抓取也。
§308
308.Citāti iṭṭhakāyo kabaḷena niddhamanavasena chinditvā katāti attho.
『行识』者，意指意根之所生的集聚体，用有力的割断不连续之义来说明其断灭。
§310
310.Chabbaggiyānaṃbhikkhūnaṃ antevāsikāti ettha vīsativassaṃ atikkamitvā chabbaggiyā uppannā. ‘‘Ārādhayiṃsu me bhikkhū citta’’nti (ma. ni. 1.225) vuttattā aññasmiṃ kāle sāvatthigamane uppannaṃ vatthuṃ idha āpattidassanatthaṃ āharitvā vuttanti yuttaṃ viya, vicāretvā gahetabbaṃ. Vuddhanti vuddhataraṃ.
『六十年间的比库在末住期间』，所谓六十多岁已逾，六十年老境显现。『他们曾发誓：“当心奉献于我，比库们。”』（《中部注》1.225），此语指向后来在沙瓦提一事出现之由，为了显现过失，故此引入此语表明应如同公正相称般细细思惟领悟。觉醒与更觉醒者亦是此义。
§313
313.Santhareti tiṇasantharādayo.
『三草聚集』者，为三种青草聚合体之意。
Senāsanaggāhakathāvaṇṇanā受持卧坐处论释
§318
318.‘‘Seyyaggenāti mañcaṭṭhānaparicchedena. Vihāraggenāti ovarakaggenā’’ti likhitaṃ. Thāvarāti niyatā. Paccayeneva hi tanti tasmiṃ senāsane mahātherā tassa paccayassa kāraṇā aññattha agantvā vasantāyeva naṃ paṭijaggissantīti attho. Aghaṭṭanakammaṃ dassetuṃ ‘‘na tattha manussā’’tiādimāha. ‘‘Vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabba’’nti pāṭho. Muddavedikā nāma cetiyassa hammiyavedikā. Paṭikkammāti apasakkitvā. Samānalābhakatikā mūlāvāse sati siyā, mūlāvāsavināsena katikāpi vinassati. Samānalābha-vacanaṃ sati dvīsu, bahūsu vā yujjati, teneva ekasmiṃ avasiṭṭheti no mati. Tāvakālikaṃ kālena mūlacchedanavasena vā aññesaṃ vā kammaṃ aññassa siyā nāvāyaṃ saṅgamoti ācariyo. Puggalavaseneva kātabbanti apalokanakāle saṅgho vassaṃvutthabhikkhūnaṃ pāṭekkaṃ ‘‘ettakaṃ vassāvāsikaṃ vatthaṃ deti, ruccati saṅghassā’’ti puggalameva parāmasitvā dātabbaṃ, na saṅghavasena kātabbaṃ. Na saṅgho saṅghassa ettakaṃ detīti. ‘‘Ekasmiṃ āvāse saṅghassa kammaṃ karotī’ti vacanato saṅghavasena kātabba’’nti likhitaṃ. Na hi tathā vutte saṅghassa kiñci kammaṃ kataṃ nāma hoti. ‘‘Sammatasenāsanaggāhāpakato aññena gāhitepi gāho ruhati aggahitupajjhāyassa upasampadā viyā’’ti likhitaṃ. ‘‘Kammavācāyapi sammuti vaṭṭatī’’ti likhitaṃ.
『上方住处』意味着以某处为境界界限；『中间住处』指的是以冒顶之处为界。『恒定』即定住、稳定之意。因为此处众长老住处处境决定，故因缘使然，旁人虽来而难以相干，亦不能随意进入。为示此处『非人人可入』，说了『非有人处』等语。其文云：“断除贪念与心净者，应以行藏稳重而往。” 此处祭坛之木门称为『石头围栏』或『神龛围栏』。『回避』指避免接触之意。若有根状物在地，则得保持；根状物若被毁损，围栏亦随之坏灭。有时称为获得灰烬之物，常见于二处或多处，言其留存多处，则一处保留不足为常理。所谓‘在适当时节以截根作用或其他因缘于他处为他者，方合适此称’，这是老师之说。关于个人赠予，应于特定时令通过观察而知，仅授予当时租住数季的独比库，曰“此量租舍分配给沙弥，令僧团愉悦”，祇应以个人名义赠与，而非僧团全体。故有“不以僧团为其给与者”，且“在一住处中，若为僧团施，乃为僧团之事”之说。其实僧团从不作此类事。又云：“同意使用宿舍者，即使其他人共居，其宿舍亦然继续留存，且非出家定下戒律。”并提及“语言行为亦有同意之说法”。
Aṭṭhapi soḷasapi janeti ettha kiṃ visuṃ visuṃ, udāhu ekatoti? Ekatopi vaṭṭati. Na hi te tathā sammatā saṅghena kammakatā nāma honti , teneva sattasatikakkhandhake ekato aṭṭha janā sammatāti. Tesaṃ sammuti kammavācāyapīti ñattidutiyakammavācāyapi. Apalokanakammassa vatthūhi sā eva kammavācā labbhamānā labbhati, tassā ca vatthūhi apalokanakammameva labbhamānaṃ labbhati, na aññanti veditabbaṃ. Imaṃ nayaṃ micchā gaṇhanto ‘‘apalokanakammaṃ ñattidutiyakammaṃ kātuṃ, ñattidutiyakammañca apalokanakammaṃ kātuṃ vaṭṭatī’’ti gaṇhāti, evañca sati kammasaṅkaradoso āpajjati. Maggo pokkharaṇīti ettha maggo nāma magge katadīghasālā, pokkharaṇīti nahāyituṃ katapokkharaṇī. Etāni hi asenāsanānīti ettha bhattasālā na āgatā, tasmā taṃ senāsananti ce? Sāpi ettheva paviṭṭhā vāsatthāya akatattā. Bhojanasālā pana ubhayattha nāgatā. Kiñcāpi nāgatā, upari ‘‘bhojanasālā pana senāsanamevā’’ti (cūḷava. aṭṭha. 318) vuttattā senāsanaṃ. ‘‘Kappiyakuṭi ca ettha kātabbā’’ti vadanti, taṃ neti eke. Rukkhamūlaveḷugumbā channā kavāṭabaddhāva senāsanaṃ. ‘‘Alābhakesu āvāsesūti alābhakesu senāsanesū’’ti likhitaṃ, taṃ yuttaṃ. Na hi pāṭekkaṃ senāsanaṃ hoti. Taṃ saññāpetvāti ettha paññattiṃ agacchante balakkārenapi vaṭṭati. Ayampīti paccayopi.
关于数字八至十六，何谓‘完全’？举例‘一’字亦属此范畴。事实上，若无僧团相应协议，则不名为行为合意，故于七百聚沙门律中以八为一致标准。对此合意称为‘语言行为二种类别’。观察行为之本质时，正是此类语言行为所获，且仅得此法，不得他解。若错误采纳此律，以为‘实施的是观察行为及语言行为二者，且语言行为亦属观察行为’，则会生法义混乱。所谓‘法门’在此指长大厅所作之行为，‘池池’即洗浴之池。所说宿舍间非经宾客般到来，故此称为宿舍。此处即使有住处，亦是无用于生活之处。食堂反而两者皆无住处，有时也言“食堂便是宿舍”，此乃《小部注》318中所述。又言“许可棚屋亦应设置”，亦有人否定。以树根下草堆遮盖、门闭合为宿舍。所谓“安住于无得处之处，即为宿舍”，此说正确。宿舍非独立存在，此名称出现即称之为特定名称，在此称为缘起，此缘起亦成立。
Upanibandhitvāti tassa samīpe rukkhamūlādīsu vasitvā tattha vattaṃ katvāti adhippāyo. Pariyattipaṭipattipaṭivedhavasena tividhampi. ‘‘Dasakathāvatthukaṃ dasaasubhaṃ dasaanussati’’nti pāṭho. ‘‘Paṭhamabhāgaṃ muñcitvāti idaṃ ce paṭhamagāhitavatthuto mahagghaṃ hotī’’ti likhitaṃ. Chinnavassānaṃ vassāvāsikaṃ nāma pubbe gahitavassāvāsikānaṃ pacchā chinnavassānaṃ. Bhatiniviṭṭhanti bhatiṃ katvā viya niviṭṭhaṃ pariyiṭṭhaṃ. ‘‘Saṅghikaṃ pana…pe… vibbhantopi labhatevā’’ti idaṃ tatruppādaṃ sandhāya vuttaṃ. Iminā apalokanameva pamāṇaṃ, na gāhāpananti keci. Vinayadharā pana ‘‘amhākaṃ vihāre vassaṃ upagatānaṃ ekekassa ticīvaraṃ saṅgho dassatī’tiādinā apalokitepi abhājitaṃ vibbhantako na labhati. ‘Apalokanakammaṃ katvā gāhita’nti vuttattā, ‘abhājite vibbhamatī’ti evaṃ pubbe vuttattā cā’’ti vadanti. ‘‘Paccayavasenāti gahapatikaṃ vā aññaṃ vā vassāvāsikaṃ paccayavasena gāhita’’nti likhitaṃ. ‘‘Ekameva vatthaṃ dātabbanti tattha nisinnānaṃ ekamekaṃ vatthaṃ pāpuṇātī’’ti likhitaṃ. Dutiyo therāsaneti anubhāgo. Paṭhamabhāgo aññathā therena gahitoti jānitabbaṃ.
『缠绕』意指于其附近树根等处住着并加以经营，是谓居主职。此乃观察、实行、宣说的三种说明方式。文中言及“十说法之由，即十苛与十观”，即为起始部分。又称“放下第一部分时，此乃初持有之重事”。所谓断年住者，即曾经持有住舍而后中断者。‘室勤劳勤勉’比喻维持勤劳及整顿。此处文义相关，曾有声明“僧众……”之处，此为此次起点。以此观察量度不定，彼不称为产权可获。律藏之文云：“于我僧院中，分别领受去一切必须三衣者。”尽管如此，未被观察者，不得得已，其“观察行为后而持有”，是经由先前所说的。又言“以条件论，地主等亦能作为六个月住处的条件承租”。“若要给舍，坐者各得一床”，这是后分长老之意。首部分与他法不同，应知由长老定。
Upanandavatthukathāvaṇṇanā伍波难德事论注释
§320
320.Tivassantarenāti tiṇṇaṃ vassānaṃ anto ṭhitena. Hatthimhi nakho assāti hatthinakho. Pāsādassa nakho nāma heṭṭhimaparicchedo. Gihivikaṭanīhārenāti gihīhi katanīhāreneva. ‘‘Tehi attharitvā dinnāneva nisīdituṃ labbhanti, na bhikkhunā sayaṃ attharitvā vissajjitabbaṃ saṅghena attharāpetvā vā’’ti likhitaṃ.
三年满尽，即三个雨季终止。象之指甲谓象指甲。宫殿之指甲名为屋檐分界。乡村住户之欲垢者，专指乡村住户而已。『凭依于彼，受他人所施，仅能坐于位，不可自行置放，亦不可由僧团托付置放』，此义已明文字所载。
Avissajjiyavatthukathāvaṇṇanā不可让渡物事论注释
§321
321. ‘‘Na vissajjetabbaṃ saṅghena vā gaṇena vā puggalena vā’’ti vacanaṃ ‘‘yaṃ agarubhaṇḍaṃ vissajjiyaṃ vebhaṅgiyaṃ saṅghikaṃ, taṃ gaṇo ce tasmiṃ āvāse vasati puggalopi vā, gaṇena vā puggalena vā vissajjitaṃ saṅghena vissajjitasadisameva hotī’’ti aṭṭhakathāyaṃ vuttavacanaṃ sādheti, aññathā ettha gaṇapuggalaggahaṇaṃ niratthakaṃ. Arañjaro udakacāṭi, alañjalo, bahuudakagaṇhanakoti attho. ‘‘Vaṭṭacāṭi viya hutvā thokaṃ dīghamukho majjhe paricchedaṃ dassetvā kato’’ti likhitaṃ. Maṃsadibbadhammabuddhasamantacakkhuvasena pañca.
『不可将该物品自行置放，亦不可与僧团或某团体、某个人托付置放』，此言即是讲述「重担物品」若被弃置或损坏而属僧团，若团体或人住于所中，托付与某团体或人置放，即等于已托付给僧团。注疏说明此处不同义解团体人与托付无关，譬如森林隐士、水之漏斗、多水之积聚物等。所谓如环状漏斗，朝向中心部分有半圆形分界所现，如文记载。佛眼所观肉质相连犹五根。
Garubhaṇḍena ca garubhaṇḍanti saṃhārimaṃ sandhāya vuttaṃ. Pattacīvaraṃ nikkhipitunti aṭṭakacchannena kate mañce. Vaṭṭalohaṃ nāma pītavaṇṇaṃ. Pārihāriyaṃ na vaṭṭatīti āgantukassa adatvā paricārikahatthato attano nāmaṃ likhāpetvā gahetvā yathāsukhaṃ pariharituṃ na vaṭṭati. ‘‘Gihivikaṭanīhārenevāti yāva attano kammanibbatti, tāva gahetvā detī’’ti likhitaṃ. Sikharaṃ nāma yena paribbhamantā chindanti. Pattabandhako nāma pattassa gaṇṭhiādikārako. ‘‘Paṭimānaṃ suvaṇṇādipattakārako’’tipi vadanti. ‘‘Aḍḍhabāhūti kapparato paṭṭhāya yāva aṃsakūṭa’’nti likhitaṃ. Ito paṭṭhāyāti imaṃ pāḷiṃ ādiṃ katvā. Daṇḍamuggaro nāma yena rajitacīvaraṃ pothenti. ‘Paccattharaṇagatika’nti vuttattā, ‘‘tampi garubhaṇḍamevāti vuttattā ca api-saddena pāvārādipaccattharaṇaṃ sabbaṃ garubhaṇḍamevā’’ti vadanti. Eteneva suttena aññathā atthaṃ vatvā ‘‘pāvārādipaccattharaṇaṃ na garubhaṇḍaṃ, bhājanīyameva, senāsanatthāya dinnapaccattharaṇameva garubhaṇḍa’’nti vadanti, upaparikkhitabbaṃ. Gaṇṭhikāti cīvaragaṇṭhikā. Bhañcako nāma sarako.
所谓重担物品，指成堆聚集的重物。说置放衣钵，即露天简陋床垫。环状铁名黄色。护持器非环状即因外来者携入伎俩标明名称，妄图随意携带保护，不属合适。『乡村住户之欲垢者』谓持行至自身作用所及，为其保持。山顶谓其周围环绕处。腰带绑扎者为布或束缚。『尺寸者谓制金等之度器』。『半臂谓手腕以下至腕肘之间』。文言自此作为计量起点。金杖者谓用以卷起红衣。因称为遮背工具。所谓『丈次遮貝器』，此类工具因其功能被全称为重担物品。亦有异说谓『遮背工具非重担物』，属可食用品，作为军营供养使用的遮背工具。须加考察。腰带即衣带。所谓鞭子指杖。
Navakammadānakathāvaṇṇanā授予新建工程论注释
§323-4
323-4. Aggaḷabandhasūcidvārakaraṇamattenapi. ‘‘Kapotabhaṇḍikā nāma vaḷabhiyā upari ṭhapetabbavalayaṃ vā tiṇacchadanagehassa piṭṭhivaṃsassa heṭṭhā ṭhapetabbaṃ vā ubhayamassa gatā dārū’’ti likhitaṃ. Kārantarāti tadā puna pavisaṭṭhaṃ pubbapayojitānānaṃ vacanapātasenāsanavāso. Na pana patisaṭṭhatoti daṭṭhabbaṃ. Sabbattha vinaṭṭhavāso na ca paṭisedhako hotīti daṭṭhabbo. Dvāravātapānādīni apaharitvā dātuṃ asakkuṇeyyato ‘‘paṭidātabbāniyevā’’ti vuttaṃ. Gopānasiādayo dentassa vihāro palujjatīti ‘‘mūlaṃ vā dātabba’’ntiādi vuttanti eke. ‘‘Nevāsikā pakatiyā anatthatāya bhūmiyā ṭhapenti ce, tesampi anāpattiyevā’’ti likhitaṃ. ‘‘Dvāravātapānādayo aparikammakatāpi apaṭicchādetvā na apassayitabbā’’ti likhitaṃ.
门槛绑扎及门门柱制作之具。『鸽笼器』名为门扣，应缚于门环上方。稻草屋顶之地板下方亦可绑或放置。两者均用坚木。此义谓当时对应使用之卧榻或坐具。篇末所述为先前述者之补充。不能否定。应知宅内区域无缺陷且不可禁止。尚不能交与外人。门及窗扇被盗取不能转让，应保持『被交付物品』。看守者等必得保障，且有言该物为根基可被赠与。若非居住者以权杖标志非法占用土地，亦不犯过失。门及窗扇虽无损坏，但未遮盖仍不可暴露予外人。
Saṅghabhattādianujānanakathāvaṇṇanā准许僧团供食等事论注释
Uddesabhattakathāvaṇṇanā指定供食论注释
§325
325.Yā bhattuddesaṭṭhānabhūtāya bhojanasālāya pakatiṭhitikā. Dinnaṃ panāti yathā so dāyako deti, taṃ dassento ‘‘saṅghato bhante’’tiādimāha. Ekavaḷañjanti ekadvārena vaḷañjitabbaṃ . Ticīvaraparivāranti ettha ‘‘udakamattalābhī viya aññopi uddesabhattaṃ alabhitvā vatthādimanekappakāraṃ labhati ce, tasseva ta’’nti likhitaṃ. ‘‘Uddesapatte dethā’ti vatvā gahetvā āgatabhāvena saṅghassa pariccattaṃ na hotiyeva tasseva hatthe gatattā, tasmā tehi vuttakkamena sabbehi bhājetvā bhuñjitabba’’nti vuttaṃ. Paṭipāṭipattaṃ vā ṭhitikāya ṭhitapattaṃ vā. ‘‘Kūṭaṭṭhitikā nāma aggahetabbānampi gāhitattā’’ti likhitaṃ, ‘‘paṇītabhattaṭṭhitikañca ajānitvā missetvā gāhitepi evameva paṭipajjitabba’’nti ca likhitaṃ. Tañce theyyāya haranti pattahārakā, āṇāpakassa gīvā hoti. Atikkantampi ṭhitikaṃ ṭhapetvāti ettha ‘‘taṃdivasameva ce bhikkhā labbhati, aparadivasato paṭṭhāya na labbhati kirā’’ti likhitaṃ. Pacchā ‘‘sabbo saṅgho paribhuñjatū’’ti avuttepi bhājetvā paribhuñjitabbaṃ. ‘‘Ettake bhikkhū saṅghato uddisitvā dethā’ti avatvā ‘ettakānaṃ bhikkhūnaṃ bhattaṃ gaṇhathā’ti dinnaṃ saṅghikanimantanaṃ nāmā’’ti likhitaṃ.
餐地所在称为膳堂中分置之处。言授予者如施主所施，示之『给僧团尊者』等，称予。必以执手绳束缚，且需一门一束紧缚。所谓三衣之携带，指如取得水分者，若无他主食财，亦能得多种布料。此义谓给予并持有，但因多方来由，不得使其落入僧团手中作为全体之所有，不然即非其法，故应分割食用。或依规分配。或于固定处，名曰立支点。曰屋顶固定者，亦应强握持之。谓不知净糟之食物者，即使携持同样应约束食用。拾取者为食物搬运者，颈部为藏箱之带。设立固定处，文言谓若得在一日，后日不可占为己有。后虽言『整个僧团得共食用』但仍应分割共享。『此等比库托付于僧团以取食』谓有称为『给僧团比库食用之施物』名义。
Nimantanabhattakathāvaṇṇanā邀请供食论注释
Paṭipāṭiyāti yathāladdhapaṭipāṭiyā. Vicchinditvāti bhattaṃ gaṇhathāti padaṃ avatvā. Ālopasaṅkhepenāti ayaṃ nayo nimantanāyameva, uddesabhatte pana ekassa pahonakappamāṇe eva ṭhitikā tiṭṭhati. ‘‘Ekavāranti yāva tasmiṃ āvāse vasanti bhikkhū, sabbeva labhantī’’ti likhitaṃ.
依规则谓依所获得而行之。谓分开束缚食物即为取食。『言简意赅谓此乃托付方式』，凡所托付饮食，执物者即是分配者。『一束』谓依住于其所之比库，大家均可获受，文中亦明记。
Salākabhattakathāvaṇṇanā筹食事注释
Na hi bahisīmāya saṅghalābhoti ettha ‘‘uddesabhattādīsu bahisīmāya ṭhitassapi ce upāsakā denti, gahetuṃ labhanti, attanopi pāpetvā gahaṇaṃ anuññātaṃ, tathā idha na vaṭṭatī’’ti vuttaṃ. Na pāpuṇantīti uddisitvāpi. Vāragāmanti dūrattā vārena niggahena gantabbagāme. Phātikammamevāti atirekalābhā ca bhavanti. Sammukhībhūtassāti yebhuyyena ce bhikkhū bahisīmaṃ gatā, sammukhībhūtassa pāpetabbaṃ. Sabhāgattā hi ekena laddhaṃ sabbesaṃ pahoti, tasmimpi asati attano pāpetvā dātabbaṃ. ‘‘Laddhā vā aladdhā vā’’ti vacanasiliṭṭhavasena vuttaṃ. Vihāre apāpitaṃ pana…pe… na vaṭṭatīti salākabhattaṃ vihāre uddisiyati. Tena pana dinnasalākena. Tassāti gahetvā gatassa. Salākā gahetabbāti yuttaṃ viya. Sabbapotthakesu ‘‘gāhetabbā’’ti pāṭho, tasmā tenāti salākaggāhāpakenāti attho. ‘‘Corikāya gahitattā na pāpuṇātī’’ti vacanato ‘‘kuṭisodhanaṃ vaṭṭatī’’ti ca dīpavāsino vadanti kira. Ekaṃ mahātherassāti mahāthero vihārato yebhuyyena na gacchati, itare kadāci gacchati, tasmā sabhāgā ce, attano pāpetvā puna itaresaṃ diyyati. Vihāre therassa pattasalākabhattanti mahāthero ekakova vihāre ohīno, ‘‘avassaṃ sabbasalākā attano pāpetvā ṭhito’’ti paṭissayaṃ gantvā āgantukabhikkhūnampi adassanato kukkuccaṃ akatvā bhuñjanti.
在此不生外行桑哈摩利（即不获外行众生的利）者，是因‘‘于外行比库住处等，若有居士供养，虽居士自己造恶而不准许收受者，此亦不成立’’而宣说。言‘未得’，虽意指未得也。远行者者，谓远离之地，以禁行相约束，往彼乡村。谓此类行为为断犯，亦有超越利得之意。所谓已面见者，即若多位比库前往外行地，已成为已面见者，则应避免恶行。若独得则为众人之利，故即使自身造恶而给付他人，亦不成立。如此云‘‘得与不得’’乃言语的文饰体。于僧舍所供不净……云不成立，是指标于挂帜之所。此所供者，持有所给予的挂帜之意。是谓持取者，宛如“应当持取”。众多注各本呈读 ‘‘应当持取’’，故由此而明掌挂帜之意思。谓‘‘由盗女所持者，不得获利‘‘，诸岛居者亦有此说。所谓一长老者，即大长老多不常至僧舍，偶尔前往，故若有众人聚会，自己造恶而再供他人。于僧舍，为长老所持挂帜者，大长老常独居一所，谓‘‘所有挂帜均由自身造恶而立，其处安然’’。如是因缘，访道比库亦能无愧地取食，无生愁苦而食之。
Pakkhikabhattakathāvaṇṇanā半月食事注释
Uposathadivase āpattidesanaṃ sandhāya ‘‘parisuddhasīlāna’’nti āha. Lekhaṃ katvā nibaddhāpitaṃ. ‘‘Āgantukabhattampi gamikabhattampī’’ti āgantukova hutvā gacchantaṃ sandhāya vuttaṃ. Anāthagilānupaṭṭhākopi tena dinnaṃ bhuñjati ce, tassapi pāpetabbameva. Guḷapiṇḍaṃ tālapakkamattaṃ.
关于伍波萨他日的戒犯宣说，谓为‘‘净戒行者’’而说。以书面记载并注明。谓‘‘访道食者及行者食者亦同‘‘，如为访道而行者，则行止亦应合宜。若有孤独病者照护者服食该日所给食物，亦须避免犯戒。所献食物多为椰糖饭团及菠萝叶。
Senāsanakkhandhakavaṇṇanā niṭṭhitā. · 坐卧处篇集注释终了。
7. Saṅghabhedakakkhandhakavaṇṇanā
七、僧团分裂规戒之解说
Chasakyapabbajjākathāvaṇṇanā六位释迦族人出家事注释
§330
330. ‘‘Anupiyaṃ nāmā’’ti ekavacanena dissati, sattamiyaṃ pana ‘‘anupiyāya’’nti. ‘‘Kāḷudāyippabhutayo dasa dūtā’’ti pāṭho. ‘‘Na heṭṭhāpāsādā na heṭṭhāpāsādaṃ vā’’ti likhitaṃ.
第330条 ‘‘不受喜名’’单数形出现，但第七条为复数‘‘不受喜者们’’。文中载‘‘因黑衣乘兵众十使者’’。云‘‘非向下方寺院，亦非寺院向下方‘‘之语。
§332
332.Pubbe pubbakāle. ‘‘Rañño sato’’ti ca ‘‘raññovasato’’ti ca pāṭho.
第332条 以前、多前时。本文有‘‘王之行宫’’及‘‘王的王宫行宫’’之义。
§333
333. Na lābhataṇhā idha kāmataṇhā, jhānassa nesā parihāni hetu. Buddhattasīlaṃ pana patthayanto jhānāpi naṭṭhoti. Nanu pattabhāvanā. Manomayanti jhānamanomayaṃ.
第333条 非贪取之渴爱，此处为爱欲之渴，专指对欲界之渴爱；而禅定无此渴，故不为破坏之因。实则持佛陀果位戒律者，虽行禅定亦不失失。故修正念之止禅定也。意指心所造作之禅定，具心造作之禅定。
§334
334.Satthāroti gaṇasatthāro.
卫师者，谓诸众师也。
§339
339.Potthanikanti churikaṃ.
339.『波陀尼咖』者，小刀也。
§340
340.Manusseti purise.
340.『男人们』者，诸男子也。
§341
341. Ekarattādhikārena rakkhaṃ paccāsīsantā īdisāti dassanatthaṃ ‘‘pañcime’’tiādi vuttaṃ. ‘‘Pubbe rakkhasseta’’nti vuttattā mayhaṃ pana rakkhaṇe kiccaṃ natthīti dassanatthaṃ vuttaṃ. Parūpakkamena tathāgataṃ jīvitā voropeyyāti idaṃ āṇattiyā āgatattā evaṃ vuttaṃ.
‘一力守护者’之说，为了显示其意，故说‘五种’等语。‘昔则为守护者’的说法，旨在表明我无须守护之责。此由他方便故，谓如来若为易逝，将断其命。此言乃由疑难而来，如此述也。
§342
342.Mā āsadoti mā vadhakacittena upagaccha. Itoti imamhā jīvitamhā. ‘‘Yatoti yasmā, yatoti vā gatassā’’ti likhitaṃ. ‘‘Paṭikuṭitoti apasakkitvā saṅkucito hutvā vā paṭisakkatī’’ti likhitaṃ.
‘勿贪’者，劝勿以杀戒意起贪欲。及‘此命’中，书有‘是为何者，或为何去者’之文。‘屈身’者，谓身体被压曲缩，或收束相。
§343
343.Tikabhojananti tīhi bhuñjitabbabhojanaṃ. ‘‘Tikabhojanīya’’ntipi pāṭho. Parikappato hi tiṇṇaṃ bhuñjituṃ anujānāmi, tato uddhaṃ gaṇabhojanameva hoti, tassāpi idameva vuttaṃ. Idha apubbaṃ natthi. ‘‘Akataviññattiladdhaṃ tiṇṇaṃ bhuñjantānaṃ kiñcāpi taṃ gaṇabhojanaṃ nāma na hoti, viññattivasena pana na vaṭṭatī’’ti likhitaṃ. Tayo atthavase paṭiccāti etthāpi ‘‘mā pāpicchāpakkhaṃ nissāya saṅghaṃ bhindeyyu’’nti pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti yojetabbaṃ. Kulānuddayatāya cāti kulānaṃ pasādarakkhaṇatthaṃ. Vajjanti vajjameva. ‘‘Vajjamimaṃ phuseyyā’’ti likhitaṃ. ‘‘Vajjanīyaṃ puggalaṃ phuseyyā’’ti vuttaṃ. ‘‘Imassa mano na phuseyyā’’ti vattabbampi siyā. Cakkabhedanti sāsanabhedaṃ. Āyukappanti ettha kiñcāpi avīcimhi āyuparimāṇaṃ natthi, yena pana kammena yattakaṃ anubhavitabbaṃ, tassa āyukappanti veditabbaṃ.
‘三餐’者，是可食之三时也。又‘应食三餐’乃经过注释之读。因许可食三餐，故称群食，且此亦已说明。此处无前文。书有‘未悟之人食三餐，无法成群食，且不相续’之文。此三义相依故，在此亦说‘勿因外部恶境而破僧’之警言，应加结合于比库们的清净修行。‘为族群繁衍’则为护族安康。论中言及‘自当罚刀责’。‘应惩罚之人’乃有训说。又应不犯其意也。‘破戒’谓教法之损坏。‘寿量’于此虽无无尽之寿，但可知以何业受何寿量。
§345
345. ‘‘Aññataraṃ āsanaṃ gahetvā nisīdī’’ti vacanato visabhāgaṭṭhānaṃ gatassa pesalassapi bhikkhuno tesaṃ āsane nisīdituṃ vaṭṭatīti siddhaṃ. Āgilāyatīti rujjati. Ādesanāpāṭihāriyānusāsaniyāti tassa tassa cittācāraṃ ādissa ādissa desanā, ādesanāpāṭihāriyānusāsanī. Iddhi eva pāṭihāriyaṃ iddhipāṭihāriyaṃ, iddhipāṭihāriyasaṃyuttāya anusāsaniyā ovadatīti attho. Nanu taṃ āvusoti ettha taṃ vacanaṃ nanu mayā vuttosīti attho.
345.『取他座位而坐』此语用于终日集处比库，谓其当时可坐于彼等座位，故此成立。阿基拉亚意为疼痛。『教诲威神约束』意指各各心行先后所由的教导，这教导具有威神和约束力。神通即威神，称为神通威神，谓因神通威神相应而诫诲劝勉。此意非为愿望，而为我所言，亦即非虚言。
§346-9
346-9.Suvikkhālitanti sudhotaṃ. Saṃkhāditvāti suṭṭhu khāditvā. ‘‘Mahiṃ vikubbatoti mahāvisālo’’ti likhitaṃ. Tassa bhisaṃ ghasamānassa. Tattha nadīsu jaggatoti pālentassa. ‘‘Kiṃ? Hatthiyūthaṃ gantu’’nti vadanti. ‘‘Asaṃpāto’ti pāṭho, apatto hutvāti attho’’ti likhitaṃ. ‘‘Apāyabahuttā puna dassito’’ti vuttaṃ. ‘‘Evaṃsateti evaṃ assa te āsavā’’ti likhitaṃ.
346-349.『彻底破坏』谓完全破坏妥当。『被切割』意为适切切割。『大地震动』谓大范围震动，《彼令腐坏》。于那里众河流为恐惧奔逃。有人问曰『为何？象军将至』。『无进展』一句解释为陷入困境。《多次现大凶险》有所说。『如是故』意谓此皆因其烦恼尚存所致。
§350
350.‘‘Vosānaṃ pariniṭṭhānaṃ vā’’ti ca likhitaṃ. Jātūti daḷhatthe nipāto. Mā udapajjathāti mā uppajjeyya. ‘‘So pamādamanuyuñjanto’’ti pāṭho. Anādaraṃ kusalesu. Udadhi mahāti kittako mahā? Bhesmā yāva bhayānako, tāva mahāti vuttaṃ hoti.
350.又有文句写道『游行调止』。『生起』为强烈否定语，表『莫复再生』。『彼正懈怠』等语为断恶修善之义。问曰：『大海为何看作名大』？答曰：『似葬地之死亡最为可怖，故称大海为大』。
§351
351.Na kho, upāli, bhikkhunī saṅghaṃ bhindatīti ettha bhikkhu saṅghaṃ na bhindati, bhikkhunī saṅghaṃ bhindatīti keci, netaṃ gahetabbaṃ. Kevalaṃ ‘‘saṅgho’’ti vutte bhikkhusaṅghova adhippeto. ‘‘Saṅghassa deti, ubhatosaṅghassa deti cā’’ti (mahāva. 379) mātikāvacanampi sādheti. Tasmiṃ adhammadiṭṭhibhede dhammadiṭṭhi siyā. ‘‘Sīlasatibhedesupi samāno dhammaṃ kātunti saṅghabhede vematikopi tādiso vā’’ti likhitaṃ. Vinidhāyāti attano vañcanādhippāyataṃ chādetvā.
351.「不然，伍巴离，彼此比库尼众分裂僧团之说不实。此处应知，比库众团不可破裂，乃有少数人如是言，非可采信。仅言『僧团』当专指比库僧团。『归属二众』意也在律经大纲第379页言及。由此如有见法不正，当属见法分歧。同样戒念分歧亦令戒法难成。又文云，『虽戒念分歧，同论法门，僧团分裂或异见者亦同如是』。‘Vinidhāya’意为遮蔽自身欺骗与邪见。
Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā. · 破僧篇集注释终了。
8. Vattakkhandhakavaṇṇanā
8.论行为律篇释义
Āgantukavattakathāvaṇṇanā来客行仪事注释
§357
357. Ekasmiṃ gāme aññavihārato āgatopi āgantukova. Tattha keci evaṃ vadanti ‘‘āvāsiko katthaci gantvā sace āgato, ‘tenāpi āgantukabhattaṃ bhuñjitabba’nti vuttattā dūrāgamanaṃ vuttaṃ hoti, na gāme, tasmā na yutta’’nti. Te vattabbā ‘‘āgantukabhattaṃ nāma gahaṭṭhehi ṭhapitaṃ. Yasmiṃ nibaddhaṃ, tato aññagāmatoti āpannaṃ. Tathā vihārādhikārattā aññavihārato āgatopi āgantuko vā’’ti ācariyānaṃ sanniṭṭhānaṃ. Pānīyaṃ pucchitabbaṃ, paribhojanīyaṃ pucchitabbanti uddharitvā ghaṭasarāvādigataṃ sandhāya paṭhamaṃ, dutiyaṃ kūpataḷākādigatanti ācariyo. Dutiyavāre attano vasanaṭṭhānattā visuṃ pucchitabbameva, tasmā vuttaṃ etaṃ ‘‘paricchinnabhikkho vā gāmo’’ti. Bahūsu potthakesu duvidhāpi yujjati.
357.在一村庄，外来的他乡人虽为外来，亦如归乡者。彼处有人曰：『居士于某处若去外方，彼亦应享受外来者食，应称远行，不当称乡里，故合宜不可称乡』。此乃教师处的语录。饮用食用应答问题时解说，经器皿水罐等被提及，首次讲述，第二次讲述为井边水罐等。次日于宿所复问相关事宜，遂言『断绝比库或是村庄』。多部书中此义有两说。
Anumodanavattakathāvaṇṇanā随喜行仪论注释
§362-4
362-4. Pañcame anumodanatthāya nisinne. ‘‘Manussānaṃ parivisanaṭṭhānanti yattha manussā saputtadārā āvasitvā dentī’’ti likhitaṃ. Imasmiṃ khandhake āgantukāvāsikagamikānumodanabhattaggapiṇḍacārikāraññakasenāsanajantāgharavaccakuṭiupajjhācariyasaddhivihārikantevāsikavattāni cuddasa mahāvattāni nāma. Aggahitaggahaṇena gaṇiyamānāni asīti khandhakavattāni nāma honti.
第五节 依座欢喜意。『人众之宿处者，是指众生男女及子女同居之所』，此偈文有记载。此篇章称为『此卷规则』，其中载有来住外道、客居、传教、乞食、林野修行、军营、众生群栖、衣服用具、住处、带上师号者、出家修行者等，共十四大篇章。此系以收拾聚集之义为序，故名规则，统摄各大篇章称规则篇。
Vattakkhandhakavaṇṇanā niṭṭhitā. · 行仪篇集注释完毕。
9. Pātimokkhaṭṭhapanakkhandhakavaṇṇanā
九、巴提摩卡（僧团戒律）设置法规解说篇
Pātimokkhuddesayācanakathāvaṇṇanā请求诵说巴帝摩卡论注释
§383-4
383-4. ‘‘Nandimukhī’’ti likhitaṃ. Āyatakenevāti ādimhi eva. Yanti yasmā. Savantiyo mahānadiyo. ‘‘Mahantabhūtāna’’nti pāṭho. Pattāti patvā. ‘‘Samūlikāya ṭhapeti akatāyā’’ti ṭhapanakassa saññāmūlavasena vuttaṃ. Taṃ vatthuṃ avinicchinitvāva parisā vuṭṭhāti.
第三八三页至三八四页。『南迪穆奇』如所载。此为本人所在当处之意。即往之处及流经之大河。『大有所为』此为版本略文。『按基礎设立，表示不施为』，此为设置之名言。如不审视此事，则僧团必然散乱。
Attādānaaṅgakathāvaṇṇanā自任举发诸支论注释
§398-9
398-9.‘‘Attādānanti sayaṃ parehi codito attānaṃ sodhetuṃ anādiyitvā paresaṃ vippaṭipattiṃ disvā sāsanaṃ sodhetuṃ attanā āditabba’’nti likhitaṃ. Vassārattoti vassakālo. Sappaṭimāsoti ākaḍḍhanayuttoti adhippāyo.
三九八至三九九页。『身自净者』者，谓受他人启发后，自身须先修持净化，未始施行之前，应觉察他人恶行，后当自身修正戒律，方能弘扬教法。『雨季期限』谓佛教团体雨季修行期间。『整月分』意指加强戒律纪律之举措。
§401
401.Upadahātabboti uppādetabbo, vippaṭisāramukhena dhāretabboti adhippāyo.
第四〇一页。‘须实例示范’者，谓当亲自示现戒律规范。‘以辨明反义’，意即以正法对治和分辨误解，乃最高之原则。
Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā. · 中止诵说巴帝摩卡篇集注释完毕。
10. Bhikkhunikkhandhakavaṇṇanā
十、比库尼规章法规解说篇
Mahāpajāpatigotamīvatthukathāvaṇṇanā玛哈巴嘉巴娣果德弥事缘论注释
§402-3
402-3.Sūnehīti sutehi. ‘‘Setaṭṭikā nāma rogajātī’’ti pāḷi. ‘‘Setaṭṭhikā’’ti aṭṭhakathā . ‘‘Paṭisambhidāpattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānikānaṃ sabbappakārā sampatti ijjhatī’’ti likhitaṃ.
“苏涅”意为“流水”。所谓“色多提迦”是一种病类，这是巴利语。“色多提迦”是《注疏》中所说的。因断除分别慧，灭除烦恼而得禅定，只有如此才能成就。实则证得寂灭者的诸种利益，不会失去。”
Bhikkhunīupasampadānujānanakathāvaṇṇanā允许比库尼达上之说明
§404
404.Yadaggena yaṃ divasaṃ ādiṃ katvā. Tadevāti tasmiṃ eva divase. ‘‘Anuñattiyā’’ti pāṭho. ‘‘Anupaññattiyā’’ti na sundaraṃ.
“亚达掬耶那”是指某一天的开始。是指当日当天。文中所记“阿努讷提亚”（意为不允许）是巴利原文，“阿努潘纳提亚”则不美妙。
§405
405. ‘‘Paṭiggaṇhāmi yāvajīvaṃ anatikkamanīyo’’ti vatvā idāni kiṃ kāraṇā varaṃ yācatīti ce? Parūpavādavivajjanatthaṃ. Dubbuddhino hi keci vadeyyuṃ ‘‘mahāpajāpatiyā paṭhamaṃ sampaṭicchitattā ubhatosaṅghassa yathāvuḍḍhaabhivādanaṃ na jātaṃ. Gotamī ce varaṃ yāceyya, bhagavā anujāneyyā’’ti.
“我接受一生中不可超越的誓愿”等语，若此时问何故请求恩宠？这乃是为避免他人误解。确有愚人如此说：“初次请求宠爱于大巴嘉巴娣时，双方社团之间尚无老成恭敬之礼。若果德弥请求恩宠，世尊必会允许。”
§408
408.Vimānetvāti aparajjhitvā.
“毗摩那特”意指犯戒之后被勒令退下。
§410-3
410-3.Kammappattāyopīti kammārahāpi. Āpattigāminiyopīti āpattiṃ āpannāyopi. Dve tisso bhikkhuniyoti dvīhi tīhi bhikkhunīhi. ‘‘Manosilikāyā’’ti pāṭho.
“因业所生者”等意指违法者，犯戒者亦然。文中“二，三比库尼”是指两人或三人比库尼。原文有“摩诺西利卡娅（意指心灵纯净者）”之文笔误。
§420
420. ‘‘Tena ca bhikkhu nimantetabbo’’ti sāmīcivasena vuttaṃ.
“因此应当有比库邀请”，是以适当方式所说。
§422-3
422-3. ‘‘Anujānāmi…pe… tāvakālika’’nti puggalikaṃ sandhāya vuttaṃ, na saṅghikanti ācariyo. ‘‘Anujānāmi, bhikkhave, utuniyā kaṭisuttaka’’nti vacanato bhikkhussa vinibandhaṃ kaṭisuttakaṃ na vaṭṭati. Paggharantī visaviṇā. Vepurisikā massudāṭhī.
“我允许……即……当前时间”，此谓针对个人故说，不为僧团所称。老师言：“我允许，比库们，有多少束毛织品”，此规定针对比库，束毛织品不可流通。藉此约束邪行为，断其根本。连贯如高山般坚实。
§425
425.Tayo nissayeti rukkhamūlañhi sā na labhati.
所谓“三依”，即使靠树根也无所获。
§426
426. Bhattagge sace dāyakā bhikkhunisaṅghassa bhuttavato catupaccaye dātukāmā honti, yathāvuḍḍhameva.
若餐食中施主对比库尼僧团在四种条件下有布施意愿，则如同对年长者布施般。
§427
427.Vikāleti yāva vikāle honti, tāva pavāresunti attho. Ajjattanāti ajjatanā.
“至傍晚”为至日暮时止，即指“当天”，“今时”。
§428
428.Anuvādanti issariyaṭṭhānaṃ. Idaṃ sabbaṃ ‘‘ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho’’ti paññattassa garudhammassa vītikkamaāpattipaññāpanatthaṃ vuttanti veditabbaṃ, aññathā yesaṃ garudhammānaṃ paṭiggahaṇena bhikkhunīnaṃ upasampadā anuññātā, tesaṃ vītikkame anupasampannāva siyāti āsaṅkā bhaveyya.
“通行规约”即指比库尼教团规制。此皆指“当天比库尼与比库语用法规”（语训禁止令）韦荼迦法中所述不净事之违犯。亦应知若因违犯此规且无获得比库尼受犯戒之许可，则该违犯者未正式受戒，疑于此事。
§429
429.Itthiyuttenāti itthīhi gāvīādīhi dhuraṭṭhāne yuttena. Purisantarenāti purisena antarikena. ‘‘Purisadutiyenā’’ti likhitaṃ, purisasārathināti adhippāyo. ‘‘Bāḷhataraṃ aphāsū’’ti vacanato gilānāya vaṭṭaticceva siddhaṃ, bhagavantaṃ āpucchitvā anuññātaṭṭhāne upasampajjissāmīti adhippāyo.
“随妇女及牛马等附属者”指随女与牛马等畜类相随。所谓“在男性之间”乃指男性之间居内。文中记载“男性第二处”，意指领袖。言“语句幼稚粗俗”，言语为病，若请问世尊，则允以受戒为正教之领袖。
§430
430.Sā kenacideva antarāyenāti sabbantarāyasaṅgahanavacanaṃ, tasmā taṃ na antarāyaṃ kittetvā, vuttantarāyena ‘‘rājantarāyenā’’ti sādhetabbanti ācariyo.
430.『她因某种障碍』——此乃涵摄一切障碍之说，因此不必列举具体障碍，依所说之障碍，以『国王障碍』来成立，此为老师之见。
§431-2
431-2. ‘‘Navakammanti katvā ‘ettakāni vassāni vasatū’ti apaloketvā saṅghikabhūmidāna’’nti likhitaṃ. ‘‘Sāgāra’’nti vuttattā agārapaṭisaṃyuttarahonisajjasikkhādivajjitāti keci, yuttametaṃ. Kasmā? ‘‘Sahāgāraseyyamattaṃ ṭhapetvā’’ti aṭṭhakathāyaṃ vuttattā. ‘‘Anujānāmi, bhikkhave, posetu’’nti vacanato posanayuttakammaṃ sabbaṃ vaṭṭati mātuyā, na aññesaṃ. Vasituṃ ce na sakkoti dutiyaṃ vinā, sammannitvāva dātabbā tāya iti no mati. Kittakaṃ kālaṃ? Vasitvā ce dutiyā gantumicchati, aññaṃ sammannituṃ yuttāva. Sā vijātā labheti ācariyo.
431-432. 记载云：“新业已作，不能再作‘如此年数中得住’者，当视为僧团地业。”又说“sāgāra”（‘舍宅’）一词，指合住舍、床等具足之居所故，如教学中所断。何以故？《注疏》言：“于合住床位安置后，世尊曰：‘我允汝哉，汝可安住。’此语示意母者可作养育职责，不可由他者承受。”若不能常住第二次，应予适当赐予，这是合理见解。时间如何？若已住而欲往第二处，应得适当赐予。此见解为相异师长所获。
§434
434. ‘‘Idaṃ odissa anuññātaṃ vaṭṭatīti ekato vā ubhato vā avassave satipi vaṭṭatī’’ti likhitaṃ. ‘‘Kesacchedādikaṃ kammaṃ anujānāmi sādituṃ ’’icceva vuttattā vuttaṃ ‘‘tadaññe sāditu’’nti. ‘‘Kesacchedādikaṃ kammaṃ anujānāmi, bhikkhave’’ti avatvā ettakaṃ yasmā ‘‘sāditu’’nti bhāsitaṃ, tasmā sā vicikicchāya ubhatopi avassave api pārājikakhettena sā pārājikaṃ phusati. Iti aṭṭhakathāsvetaṃ sabbāsupi vinicchitaṃ. Odissakābhilāpo hi aññathā nibbisesato taṃ pamāṇaṃ. Yadi tathā bhikkhussa kappati vicikicchā.
434. 有文字记载说：“这里说‘odissa’（法难）是指某期间中单方或双方都有三次法难。”又讲：“我知‘kesaccheda’等业可作‘sādituṃ’（允许完成），此虽说‘tadaññe sāditu’（某时也可完成）。”因为说“允许完成”，故法难疑惑时，双方在法难期间内，所犯的‘pārājika’（巴拉基咖戒罪）也算是理当受罚的违犯。如此《注疏》详尽辨析所有情形。当地比库对该难的不同解释，区别于此尺度。如若真的疑惑发生于比库间。
Kālamodissa naṃ padaṃ, na sattodissakañhi taṃ;
此时对“odissa”这词没有规定意思，没有规定所属三七分之一期间。
Atha bhikkhuniyā eva, kālamodissa bhāsitaṃ.
然而此乃专就比库尼而言，系咖拉摩帝萨[Pali: Kālamodissa]之所说。
Evaṃ pārājikāpatti, sithilāva katā siyā;
由此论之，巴拉基咖犯戒，或许可以视为较宽松处理。
Sabbaso pihitaṃ dvāraṃ, sabbapārājikasminti.
所有门径皆被遮闭，这谓所有巴拉基戒门。
Niratthakabhāvato, ubbhajāṇumaṇḍale;
因无益之性，于争辩场所显现；
Tasmā na sādiyantīti, nidānavacanakkamaṃ.
故称不应允许，乃缘起文言之规矩。
Nissāya satthunā vuttaṃ, sāditunti na aññathā;
依止世尊而说，『应许』别无他义；
Attano paṇhisamphassaṃ, sādituṃ yena vāritaṃ.
谓护己辩护者，借此得以应许之由。
Api pārājikakkhette, kathaṃ dvāraṃ dadeyya so;
即便于巴拉基戒地，彼又焉能授门禁也？
Tathāpi buddhaputtānaṃ, buddhabhāsitabhāsitaṃ.
然则，对于佛陀的弟子们，应当恪守佛陀所教导的法语。
Vacanañca samānento, no cettha yuttikathā dhīrā;
他们若将话语视为同样的重要，理智之人则不在此处谈论不当的辩论，
Kesacchedādikammassa, avassaṃ karaṇīyato.
如剪发等行为，是应当避免的。
Cittassa cātilolattā, gaṇassa ca aṅgasampadā-
心念过于躁动不安，群体中缺乏相应的肢体修养，
Bhāvā bhikkhunīnaṃ mahesinā, rakkhituñca asaṅkattā;
是比库尼们的状态，应由尊贵者谨严守护，且不生散乱。
Nanu modissakaṃ katanti.
难道这会令人欢喜吗？他们岂会因此感到安乐？
Bhikkhunikkhandhakavaṇṇanā niṭṭhitā. · 比库尼篇集之注释已毕。
11. Pañcasatikakkhandhakavaṇṇanā
十一、五百法篇的说明
Saṅgītinidānakathāvaṇṇanā结集因缘之说明
§437
437.Chinnapātanti bhāvanapuṃsakaṃ, tenākārena patantīti attho. Upaddutā ca mayaṃ homāti atītatthe vattamānavacanaṃ, ahumhāti attho. Atha vā tasmiṃ sati homa. ‘‘Pañca bhikkhusatānī’’ti gaṇanavasena vatvā ‘‘vassaṃ vasantā’’ti puggalaniddeso kato.
四百三十七。断绝如意修习者的说法，意指由此故障而堕落之义。又言：我们曾犯过的事，乃昔日已过之事，现在话语形同过去时代的言论；“我作”意为此义。或因具念而作是语，于是论及“五比库戒律”；以计数名目说法，并以人名来分类，谓“居住于雨季中”。
Khuddānukhuddakakathāvaṇṇanā小小戒之说明
§443
443. ‘‘Vassikasāṭikaṃ akkamitvā’’ti vacanato bhagavato catutthacīvarampi atthīti siddhaṃ. Tenevāha cīvarakkhandhake ‘‘catutthaṃ cīvaraṃ pārupī’’ti.
四百四十三。“通报修习雨季护衣”的说法，确实是指世尊的第四法衣。这点已成定论，即在法衣篇中说“第四件法衣应被覆盖”。
§444
444.‘‘Apica yatheva mayā’’tiādi saṅgītiyā aggahaṇādhippāyavasena vuttaṃ, kintu susaṅgītā āvuso therehi dhammo ca vinayo ca. Apicāhaṃ nāma tathevāhaṃ dhāressāmīti yatheva mayā bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, tatheva therehi bhagavatā sayameva etadaggaṃ āropitehi, tasmā susaṅgahitā saṅgītīti vuttaṃ hoti.
四百四十四。“若如我所说”及之前，是因众僧的和唱与共同遵守政策而宣说，但须知，通过沙门长老们的和谐唱诵，法与律才得以健全。所谓我也将如此遵守，是指我亲闻世尊当面宣讲，又当面接受，并且由沙门长老们与世尊本人共同推举为最上者，故称为广为和会唱诵。
Brahmadaṇḍakathāvaṇṇanā梵罚之说明
§445
445. ‘‘Tvaṃyeva āṇāpehī’’ti ettakameva vuttaṃ, therā pana brahmadaṇḍaṃ katvā vuttaṃyeva ‘‘channassā’’tiādimāhaṃsūti veditabbaṃ. Ettha ca ānandatthero viya aññopi saṅghena āṇatto bhikkhu brahmadaṇḍakatena bhikkhunā ālapituṃ labhati, na añño. Ujjavanikāyāti paṭisotagāminiyā. Āgamā nu kho idha āgamā nu khvidha. Āgamā kho idha, te orodhā idha āgamā kho. ‘‘Bhisicchavīti bhisitthavikā’’ti likhitaṃ. Sabbevimeti sabbameva. Kulavaṃ gamentīti niratthakavināsaṃ gamenti. Kucchito lavo kulavo, anayavināsoti vuttaṃ hoti. Imāya kho pana ‘‘dhammavinayasaṅgītiyā’’ti vattabbe visesena vinayassa sāsanamūlabhāvadassanatthaṃ, tasmiṃ ṭhite sakalasāsanaṭhitisiddhidīpanatthañca ‘‘idaṃ vo kappati, idaṃ vo na kappatī’’ti vatthusmiṃ āraddhattā, imissā ca pariyattiyā vinayapiṭakattā ‘‘vinayasaṅgītiyā’’ti idha vuttaṃ.
四百四十五。“唯你须担负此责”仅止于此说；然诸长老披戴婆罗门短杖，即称“遮蔽者”等语，应当理解。此中如同阿难长老一样，其他比库服众短杖者能与比库尼攀谈，非他。所谓“起誓来往”即遵守严约行为。律藏中有关于“传来”的条文，谓传来在哪里则于此处，障碍所在亦在此。文中记载“惧怖”即为惊怖肇因。又言“诸事皆如此”，意指万事皆然。“家门村落”是无益亡失之地，谓肮脏贫瘠之地，不生灭之义亦复如是。此处所说“法戒和会唱诵”，乃显明戒律根本法的意义；因此村落立处时，旨在显示所有教法能够久驻与成就，也因此基础上有所宣说“此为汝等制定，此为汝等未制定”的门径。最后由律藏总指此和会唱诵者，特别称作“戒合会唱”。
Pañcasatikakkhandhakavaṇṇanā niṭṭhitā. · 五百篇集之注释已毕。
12. Sattasatikakkhandhakavaṇṇanā
十二、七百法篇的说明
Dasavatthukathāvaṇṇanā十事论注释
§446
446.Nikkhittamaṇisuvaṇṇāti sikkhāpadeneva paṭikkhittamaṇisuvaṇṇā. Tattha maṇiggahaṇena sabbaṃ dukkaṭavatthu, suvaṇṇaggahaṇena sabbaṃ pācittiyavatthu gahitaṃ hoti. Bhikkhaggena bhikkhugaṇanāyāti vuttaṃ hoti.
446.关于“收敛宝珠”，其义如同戒律所称的“备受宝珠”。其中通过收集珠宝而包括的全部为恶业缘起之事，通过收集金器而包括的全部为应悔过事。所谓“比库集体之数”，即是如此所说。
§447
447.Mahikāti himaṃ. Posāti sattā. Sarajāti sakilesarajā. Magāti magasadisā. Tasmiṃ tasmiṃ visaye, bhave vā netīti netti, taṇhāyetaṃ adhivacanaṃ, tāya saha vattantīti sanettikā.
447.“玛希”意为“雪”，“婆萨”是“有情”。“萨罗贾”意指“总称为发芽”，又称“葛罗贾”，意为发芽之物。“玛迦”指“高处领域”。在各个各别的领域之中或世间，称作“领引”，这是对渴爱用语的分析，及其所依所行也因此而立。
§450-2
450-2.Ahogaṅgoti pabbatassa nāmaṃ. Anumānessāmāti paññāpessāma. Āsutāti sajjitā, ‘‘asuttā’’ti vā pāṭho, anāvilā apakkā taruṇā.
450-2.“阿霍冈”是山名。“阿奴曼内萨”表示“将要陈说”。“阿苏塔”本意为“炽热”，也有说法是“尚未煮熟”，或“火未熄”，即指不灭、未凋谢、正值盛时的样态。
§453
453.Ujjaviṃsu paṭisotena gacchiṃsu.
453.“乌迦毗”意谓“由应和节奏行进”，这里指他们以应和声音前进。
§455
455.Appeva nāmāti sādhu nāma. Mūlā dāyakā pesalakā. ‘‘Kullakavihārenāti khuddakavihārenā’’ti likhitaṃ. Rūpāvatārattā kullakavihāro nāma. Kathaṃ panetaṃ paññāyati, yena sannidhikataṃ yāvajīvikaṃ yāvakālikena tadahupaṭiggahitena sambhinnarasaṃ tadahupaṭiggahitasaṅkhayaṃ āgantvā sannidhikatāmisasaṅkhyameva gacchatīti? Vuccate – ‘‘yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahita’’nti vacanato purepaṭiggahitaṃ yāvajīvikaṃ tadahupaṭiggahitenāmisena ce sambhinnaṃ, purepaṭiggahitasaṅkhyameva gacchatīti siddhaṃ. Aññathā ‘‘sattāhakālikena, bhikkhave, yāvajīvikaṃ paṭiggahitaṃ sattāhaṃ kappatī’’ti (mahāva. 305) vuttaṭṭhāne viya idhāpi ‘‘yāvakālikena, bhikkhave, yāvajīvikaṃ paṭiggahitaṃ kāle kappatī’’ti vadeyya, tañcāvuttaṃ. Tasmā purepaṭiggahitaṃ taṃ āmisasambhinnaṃ āmisagatikamevāti veditabbaṃ. Gaṇṭhipade pana ‘‘sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā’’ti (pāci. 253) vuttaṃ. Byañjanamattaṃ na gahetabbaṃ.
455.“阿珮瓦”意为“善名”。根本者是使其成长者，称作“佩萨拉卡”。佛典记载“库拉伽比羯兰”为“小寺院”。“形身呈现”的故称即小寺院。对此如何说理？谓有恒时、恒生计量，若取用当时的计量而相违背，则只依靠当时计量的数目而行存，即成立。否则如“大长部”所说，“有七日恒度，若取用恒数七日，此时亦可说”，此说亦同理。是以所谓当时计量乃为相违背，终将趋向于相违背之计量也应知。关于“粮食供养者、食物者”说法见“巴吉帝亚”253处。仅取音节文字而不得与事同一。
§457
457.Idhāti imasmiṃ pāṭhe. ‘‘‘Kāle kappati, vikāle na kappatī’ti (mahāva. 305) vuttavacanamattena ‘vikāle kappatī’ti vikālabhojanapācittiyaṃ āvahaṃ hotīti attho, ‘na kappatī’ti sannidhibhojanapācittiyaṃ āvahaṃ hotīti attho, yadi sambhinnarasaṃ ajjapaṭiggahitampi yāvajīvikanti attho’’ti likhitaṃ. Suttavibhaṅgeti mātikāsaṅkhāte sutte ca tassa padabhājanīyasaṅkhāte vibhaṅge cāti attho. Idaṃ āgatameva. Kataranti? ‘‘Atikkāmayato chedanaka’’nti idaṃ.
457.“此处”意指“本教法中”。根据《大长部》305偈：“于时食用，但于时食，不于他时食”，此义即为“其他时间不可食”的悔犯，故其义为“不可食”；又依据“同处供养”的悔犯，其义为“可食”；如若相违背尚未记为恒计，即为“恒生计”。即为“经文分类”，意指教典题目所示期间及经文中需分拆的义理。如此解释自是确当。问此为何？答案：“因欲超越的切断戒”，即是此义。
Tividatthipamāṇañce, adasaṃ taṃ nisīdanaṃ;
三种坐法中的大小坐，是下位坐法；
Nisīdanaṃ kathaṃ hoti, sadasaṃ tañhi lakkhaṇaṃ.
坐法如何？此处所说即为其特征。
Tividatthipamāṇaṃ taṃ, dasā tattha vidatthi ce;
三种坐法中的大小坐法，若学者能够了解其十种分别，
Taṃnisīdananāmattā, tasmiṃ chedanakaṃ siyā.
则所谓此坐法的称谓，有可能是切割划分的依据。
Anisīdananāmamhi, kathaṃ chedanakaṃ bhave;
若无所谓坐法，则如何产生划分？
Iti ce neva vattabbaṃ, nisīdanavidatthito.
若如此，便不可说不存在坐的意义。
Kappate sadasāmattaṃ, nisīdanamiti kāraṇaṃ;
「工具」谓安坐无过，因其名为「坐」。
Kathaṃ yujjati no cetaṃ, nisīdanassa nāmakaṃ.
如何将心安住于此？此乃称为安坐者。
Nisīdananti vuttattā, pamāṇasamatikkamā;
安坐之名，乃因其超过一般长度而得名；
Tassānumatihetuttā, tattha chedanakaṃ bhave.
依此准则，因此有分断之意。
Jātarūpakappe –
以生命之形态为例—
Jātarūpaṃ paṭikkhittaṃ, puggalasseva pāḷiyaṃ;
如同生命形态被详述一般，犹如个人本身般显现。
Na saṅghassāti saṅghassa, tañce kappati sabbaso.
不属于僧团者，不算属于僧团，且此事完全不归属于僧团。
Vikālabhojanañcāpi, puggalasseva vāritaṃ;
在腐坏副食之上，同个人一样被禁止；
Na saṅghassāti saṅghassa, kappatīti kathaṃ samaṃ.
不属于僧团者，不算属于僧团，怎么会相同呢？
Sattasatikakkhandhakavaṇṇanā niṭṭhitā. · 七百人篇集注释已结束。
Cūḷavaggavaṇṇanā niṭṭhitā. · 小品注释已结束。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者