Parivāravaṇṇanā · 附随解释
Parivāravaṇṇanā附随品释
Soḷasamahāvāravaṇṇanā
十六大篇注释
Paññattivāravaṇṇanā制定品释
§1-2
1-2. Sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātassa dhammakkhandhasarīrassa sāsaneti attho. Parivāroti saṅgahaṃ yo samāruḷho, tassa parivārassa. Vinayabhūtā paññatti vinayapaññatti. ‘‘Paññattikālaṃ jānatā’’ti dukanayavasena vatvā puna suttantanayena vattuṃ ‘‘apica pubbenivāsādīhī’’ti vuttaṃ. Tattha passanaṃ nāma dassanattā dibbacakkhunā yojitaṃ paṭivedhañāṇadassanaṃ. Desanāpaññāya passatāti āsayānusayādike. Pucchāyāti sattamī. Punapi etthāti pucchāvissajjane. Micchādiṭṭhīti natthikadiṭṭhi antaggāhikadiṭṭhi. ‘‘Ājīvahetu paññattānī’’ti vacanato imāni cha sikkhāpadāni ṭhapetvā sesā ācāravipatti nāmāti veditabbaṃ. Kāyena pana āpattiṃ āpajjatīti ettha ‘‘pubbabhāge sevanacittamaṅgaṃ katvā kāyadvārasaṅkhātaṃ viññattiṃ janayitvā pavattacittuppādasaṅkhātaṃ āpattiṃ āpajjati, kiñcāpi cittena samuṭṭhāpitā viññatti, tathāpi cittena adhippetassa atthassa viññattiyā sādhitattā ‘kāyadvārena āpajjatī’ti vutta’’nti imamatthaṃ sandhāya vuttaṃ, na bhaṇḍanādittayavūpasamaṃ. Āpāṇakoṭikanti jīvitapariyantaṃ katvā. Porāṇakehi mahātherehīti sīhaḷadīpe mahātherehi potthakaṃ āropitakāle ṭhapitāti attho. ‘‘Catutthasaṅgītisadisā potthakāruḷhasaṅgīti ahosī’’ti vuttaṃ.
第一、二条文。所谓戒、定、慧、解脱、自由、知见以及显现这六个名称，是指法蕴之体的教义。『周围』者，谓为凑合起来的整体，所谓该整体即是此『周围』。律藏中的名称称为律义。『知名时期』者，传说以二个部分来说即是此，且依据经文又说『甚至从前世等亦是如此』。其中『清净』乃是以神通之眼相应，以洞察知识和显现指导相联系。所谓法义即由教理智慧而得见。『问句』是第七句，同时复次『此处』为问句的解开。所谓邪见，是指无意义见、内外身见。『由存在业缘作业名』之言，是因为置放此六条戒律，从而应知其为余余行为的过失者之名。此处说：身业生过失者，谓过去采施心所建造，以身门所摄受的识，生起一转变的过失。且识虽由心所起，然以识的性质为依托，才说『身门生过失』。此义义为说明，不类似于断除言辞所摄方式。所谓生命界极，谓寿命终结。此乃在锡兰以长老著作授记经卷时所设立的含义。又云『第四种协和之书册，谓经集协和是也』。
Mahāvibhaṅge paññattivāravaṇṇanā niṭṭhitā. · 大分别中制定品释已毕。
Katāpattivārādivaṇṇanā犯罪品等释
§166
166. Katāpattivāre ‘‘saṅghikaṃ mañcaṃ vā’’tiādi ajjhokāsattā vihārabbhantarepi āpajjanato leḍḍupātātikkamavasena vuttaṃ. Dutiye seyyaṃ santharitvāti abbhantare santharitabhāvato vihārato bahigamanepi taṃdivasānāgame āpajjanato ‘‘parikkhepaṃ atikkāmetī’’ti vuttaṃ.
第166条。关于误犯事端时，有论及「众僧同住处或其牀榻」等，乃即便是在住处之中亦因犯犯错而为断伤等，记载为此。第二弟子间两牀合置，为内处合置故，于出入日数不合时，犯此过失者记载为『超越放弃行为』。
§171
171.Sañcicca pāṇaṃ jīvitā voropento catasso āpattiyoti ettha kiñcāpi tasmiṃ sikkhāpade tiracchānagatapāṇova adhippeto, atha kho pāṇoti vohārasāmaññato atthuddhāravasena ‘‘catasso’’ti vuttaṃ. Esa nayo aññesupi evarūpesu ṭhānesu.
第171条。收集他人生命并夺取的四种过失，指此处，其中说此戒条中有某些是以交叉手脚为依托，故言「手」乃言行中常用的比喻而意涵其义，是为四种。此理同样适用其他此类场所。
§173
173. Vikāle gāmappavesane ‘‘paṭhamaṃ pādaṃ parikkhepaṃ atikkāmeti, āpatti dukkaṭassā’ti vuttattā upacāre nāpajjati, parikkhepaṃ atikkamitvāva āpajjatīti siddhamevā’’ti vadanti.
第173条。晚时入村时，经说『首先足部为超过放弃的错误，是恶行』，因此于修持时不生过失。谓若超过放弃则生过失，故说此为确实之理。
§193
193. Paccayavāre purimavārato viseso atthiyeva, ‘‘methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī’’ti vutte jatumaṭṭhakassokāso na jāto, idha pana ‘‘methunaṃ dhammaṃ paṭisevanapaccayā’’ti vutte puggalaniddesābhāvā jatumaṭṭhakañca paviṭṭhaṃ, evaṃ viseso atthi. Tathā evarūpesu ṭhānesu.
第193条。条件中，上条所提特例明显存在，有云『交合行为若经常发生，则会生诸多过失』，但因未发生七出之事，所说『以交合行为为条件』时，个别所指未现七出行为，因而该特例乃存在。此亦适用于此类场所。
Mahāvibhaṅge ca bhikkhunivibhaṅge soḷasamahāvāravaṇṇanā niṭṭhitā. · 大分别及比库尼分别中十六大品释已毕。
Samuṭṭhānasīsavaṇṇanā
起始与总结的说明
§257
257.Anattāti attavirahitā ‘‘alavaṇabhojana’’ntiādīsu viya. Karuṇāsītalabhāvena candasadiso. Kilesatimirappahānato ādicco. Yasmā te desayanti, tasmā aṅgīrasopi. Piṭake tīṇi desayi tesaṃ aññatarattāti attho. Vinayo yadi tiṭṭhati, evaṃ paṭipattisaddhammādi nīyati pavattatīti attho. Ayaṃ pana kathaṃ tiṭṭhatīti? Āha ‘‘ubhato cā’’tiādi. Parivārena ganthitā tiṭṭhantīti attho. Tasseva parivārassa sutte. Niyatasamuṭṭhānaṃ kataṃ, vuttanti adhippāyo. Asambhinnasamuṭṭhānāni asaṅkarasamuṭṭhānāni, aññehi asadisasamuṭṭhānānīti attho. Yasmā parivāre sati vinayo tiṭṭhati, vinaye sati saddhammo tiṭṭhati, yasmā samuṭṭhānāni ca sutte dissanti, tasmā sikkheti attho. ‘‘Dhammakāmo supesalo’’ti parivāre gāravajananatthaṃ vuttaṃ. Tatthāti ‘‘dissantī’’ti tattha. ‘‘Ekena samuṭṭhānena samuṭṭhātīti paṭhamapārājikaṃ ekena samuṭṭhānena samuṭṭhātī’’ti vuttaṃ. Pāḷiyañhi niddiṭṭhasamuṭṭhānañca dissati. ‘‘Tasseva parivārassa, samuṭṭhānaṃ niyato kata’’nti vuttaṃ purimanayeti attho. Yathāñāyanti yathābhūtaṃ. ‘‘Sañcarittābhāsanañcā’’ti pāṭho. ‘‘Sañcarittānubhāsanañcā’’tipi atthi. Nayavajjehi vinayavajjehīti attho.
无我者，是没有自性的，犹如禁断的腐败食物等。因其具有慈悲而清凉的性质，宛如明月。是从烦恼黑暗中所解除的纯净起源。如释者所说，故此亦如阿耨黎耶火台。三藏中所说的教义，其含义并非只有其中之一。若律藏得以成立，则如是的修行真实法理等随之成立而运行，便是此义。那末，这如何成立呢？如言“双方各自”的说法，是指通过其周围结集成文而恒常成立的意涵。此周围结集的经文中，既定的起始被称为所作事，由此有主导。起始有的不相混杂，亦不相侵扰，彼此独立不杂，谓之。因有此周围，律法常存，律法存则法理常存，且经文中显露各种起始，故云修习生意。慈法之欲、正静虑者，是为尊敬周围而说。彼处即为“显现”；一切起始中有“唯一起始”，故有“唯一起始则犯首巴拉基”的教令。巴利文中亦显示此已被特指为清楚起始。此即先贤所说：因有此周围场合，起始被定作。一切合情合法，所谓“所行所显”复有多种表达。即为律制与法制之意。
Paṭhamapārājikasamuṭṭhānavaṇṇanā第一巴拉基咖生起释
§258
258.Nānubandhe pavattininti ‘‘yā pana bhikkhunī vutthāpitaṃ pavattiniṃ dve vassāni nānubandheyyā’’ti vuttasikkhāpadañca. Ayaṃ pāṭho ekaccesu potthakesu na dissati. Chasattati paṭhamapārājikasamuṭṭhānā.
多重相依而流。所谓比库尼在经中所提出的“如果所说的修习法持续二年，便应多相依而行”之戒规。然而此句法理，在少数译本中未见。三十七条首巴拉基起始之一。
Dutiyapārājikasamuṭṭhānavaṇṇanā第二巴拉基咖生起之解释
§259
259.‘‘Kukkuccaṃ cīvaraṃ datvāti kukkuccuppādanañca dhammikānaṃ kammānaṃ chandaṃ datvā khīyanañca cīvaraṃ datvā khīyanañcā’’ti pāṭho. ‘‘Datvā’’ti uppaṭipāṭiyā vuttaṃ, tasmā ‘‘kukkuccaṃ dhammikaṃ datvāti pāṭho sundaro’’ti vadanti, vicāretvā gahetabbaṃ.
持责衣之误。所谓因坏心而予衣藏者，即依正法行之因缘成立的善法业，亦即在心欲与持责衣俱断灭时，将衣物舍弃的说法。因“予”字有起止含义，所以有学者谓此“持责为正法予”，详加思考应深究之。
§269
269.Akatanti abhinavaṃ.
不可谓为创新。
Antarapeyyālaṃ
中间的省略
Katipucchāvāravaṇṇanā几问分之解释
§271
271.Paṭiniddesanti punappunaṃ niddisanaṃ. Āpattikkhandhehi vinītāni saṃvarānīti attho. Etehi āpattikkhandhehi. ‘‘Ārakā’’ti nivattiatthena vuttattā taṃ puna sarūpena vattukāmo ‘‘bhusā vā’’ti āha. ‘‘Gehaṃ dhūmena puṇṇaṃ ādhūmita’’ntiādīsu viya rāgādiveraṃ maṇati vināseti. Etāyāti viratiyā. Vela calane. Niyyānaṃ maggaṃ sinoti bandhatīti setu. ‘‘Setughātoti vītikkamapaṭipakkhabhūtā virati, tadatthanibbattikaracittuppādo vā’’ti vuttaṃ. ‘‘Dhammassavanagganti dhammaṃ suṇantānaṃ samūha’’nti likhitaṃ. Sace na gacchati, vikkhitto vā nisīdati. Kāyappāgabbhiyaṃ kāyaduccaritaṃ. ‘‘Pamāde’’ti vatvā tadatthaṃ dassetuṃ ‘‘sativippavāse’’ti vuttaṃ.
271.『逆次宣说』者，谓一再宣示也，其义为：已由诸罪蕴所调伏、所防护。以此诸罪蕴。因说『远离』乃以远去之义，欲再以其本相叙说，故言『甚强烈地』。犹如『家充满烟、被烟熏』等所说，憎恨贪等而磨灭、破坏之。『以此』者，以离心也。『摇动』为动摇之义。纳摄道路、系缚之，故为桥梁。已说：『桥梁的破坏者，乃是与违犯相对立的离心，或为成就彼义而生起的心』。已记录：『闻法众者，乃听闻法之众聚』。若不前往，或散乱而坐。身粗犷即身恶行。说『放逸』后，为示其义，乃说『念之离失』。
§272-3
272-3.Saparasantāne vāti sasantāne vā parasantāne vā. Tathā vivadantā panāti bhedakaravatthūni nissāya vivadantā. Ubhayehipīti theranavehi. Nanti mettaṃ kāyakammaṃ. Yesaṃ puggalānaṃ piyaṃ karoti, tesaṃ mettākāyakammasaṅkhāto dhammo. Ettakanti āmisavibhattidassanaṃ. Asukassa cāti puggalavibhattidassanaṃ. ‘‘Dussīlassa adātumpi vaṭṭatī’’ti vuttattā eva alajjiparibhogo vārito. Sabbesaṃ dātabbamevāti sanniṭṭhānena ajānantena vibhāgaṃ akatvā dātabbabhāvaṃ dīpetīti eke. ‘‘Sabbesaṃ dātabbamevā’’ti vuttaṃ aṭṭhakathāsu. Tattha ‘‘alajjiukkhittakānaṃ paribhogasīsena sahatthā na dātabbaṃ, dāpetabbanti apare’’ti vuttaṃ. Vicinitvā dānaṃ viceyya dānaṃ. Yasmā ayaṃ viseso kātabboyevāti ayaṃ karoti, tasmā puggalavibhāgo na katoti sambandho. Pakativaṇṇena visabhāgavaṇṇena. ‘‘Idaṃ nāma āpanno’’ti parehi aparāmasitabbato aparāmaṭṭhāni. Anulomehi gahitasaṅkhārārammaṇehi nibbānārammaṇaṃ katvā niyyāti.
272-273.“Saparasantāne”意指前后分离之人；“sasantāne vā parasantāne vā”为相继在一起或他处相隔。由此比喻分裂如争执中犹如分歧之财产等。“Ubhayehipīti theranavehi”指两者皆有分歧，长老群中亦是如此。身业中难行无爱者，谓对某些人怀有爱心，此为称为珍爱身业之行为。此谓世俗之财产、他人之财产的区别，“āmisavibhattidassanaṃ”为俗界之财产区分之见。“Asukassa cāti”指个体差异之别。谓“不善行者虽受不应得亦得，所以被谴责，受责良善为止”，彰显不尊重他人之恶果责罚。重要指令为“sabbesaṃ dātabbamevā”，即一切皆应施舍，且不应分派，以免无知致分割财产，彰显真施惠之大义。长老等书记中亦有言“alajjiukkhittakānaṃ paribhogasīsena sahatthā na dātabbaṃ, dāpetabbanti apare”，即不应将不当得财予以施舍，而应分给他方。须考察捐献质地，以明施舍意义。此谓因施舍在行为上乃区分行动，不是个人分配所为。总述分派时须明白施舍根本价值。以顺理和相应诸法契合处，持戒之修行者定会得涅槃果。
Chaāpattisamuṭṭhānavārādivaṇṇanā六罪生起分等之解释
§276
276.‘‘Paṭhamenaāpattisamuṭṭhānena dubbhāsitaṃ āpajjeyyāti na hīti vattabba’’nti vuttaṃ vācācittavasenevāpajjitabbato.
276.所述之意为：『以第一罪生起因，不应犯恶说罪』——此不应言『非也』，因须以语与心两者方可犯之。
§277
277.Kuṭiṃkarotīti ettha sañcarittamavatvā dukkaṭathullaccayasaṅghādisesānaṃ ekasmiṃ vatthusmiṃ paṭipāṭiyā uppattidassanatthamidaṃ vuttaṃ. Na hi sañcaritte eva āpajjati. ‘‘Iminā pana nayena sabbattha paṭipāṭiyā aggahaṇe kāraṇaṃ veditabba’’nti vuttaṃ.
277.“Kuṭiṃ karotīti”句，意指明白“行止、行为”之重要。因知行为坏秽恶行，故谓乃有恶作、恶语等戒律罪法之表现，且以条理述戒律之作止轨迹，显示其生成缘起。此非单指行为本身，而为贯穿一切场所的因缘法。如文云：“Iminā pana nayena sabbattha paṭipāṭiyā aggahaṇe kāraṇaṃ veditabba”，强调依此法则于各处行为罪业适用，故为察觉消治恶业关键。
§283
283.Vivekadassināti tadaṅgavivekādipañcavidhavivekadassinā.
283.『见独处者』，谓见独支独处等五种独处者也。
§284
284.Attano duṭṭhullanti saṅghādisesaṃ.
284.『自身之粗重』者，即桑喀地谢萨也。
§288
288.Vivādādhikaraṇapaccayāti aññehi, attanā vā pubbabhāge āpannapaccayāti attho. Omasatīti ‘‘ayaṃ dhammo, ayaṃ vinayo’’ti vivadanto ‘‘tvaṃ kiṃ jānāsī’’tiādinā omasati. Tīhi samathehi sammukhāvinayapaṭiññātakaraṇatiṇavatthārakehi. ‘‘Sammukhāvinayañcettha sabbattha icchitabbato ‘sammukhāvinayena ceva paṭiññātakaraṇena cā’tiādinā dvīhipi yojitaṃ. Esa nayo sabbatthā’’ti vuttaṃ.
288.『因争论之事』者，谓因他人或自身所遭遇的前段情况。诵曰“噢嘛萨提”，意为因“某法、某律”而争论时有人言『此法是、此律是』而争执，问曰『汝知何法？』等以此语而止息辩论。以三种调伏法合一，表示调伏当面对律制解释事理。所谓『面对律制者』乃指凡此均依意乐而成立，曰『此处就所愿及律制解释两者而成』，因此二者相联结。言此理遍及一切处，已为定论。
§291
291.Ṭhapetvā satta āpattiyoti ettha ‘‘kiñcāpi avasesā natthi, tathāpi paṭipāṭiyā pāṭavajananatthaṃ pucchā katā’’ti vuttaṃ.
291.有设立七种过失者，意指“若还有余者毫无，然仍为练习之用以提出询问”，此为释义。
Antarapeyyālaṃ niṭṭhitaṃ. · 中间略说已完结。
Samathabhedavaṇṇanā
调伏之异说辨析
Adhikaraṇapariyāyavārādivaṇṇanā诤事法分等之解释
§293-4
293-4.Lobhakāraṇāvivādanato ‘‘lobho pubbaṅgamo’’ti vuttaṃ. Evaṃ sesesu. Ṭhānānītiādīni kāraṇavevacanāni. Kāraṇañhi tiṭṭhanti etthāti ṭhānaṃ, vasanti etthāti vatthu, bhavanti etthāti bhūmīti vuccati. Ke tiṭṭhanti vasanti bhavanti cāti? Vivādādhikaraṇādayo. Kusalākusalābyākatacitto hutvā vivadanato ‘‘nava hetū’’ti vuttaṃ. Kodhano hoti upanāhītiādīni dvādasa mūlāni. Akkosantena hi catūsu vipattīsu ekena anuvadanato ‘‘catasso vipattiyo ṭhānānī’’ti vuttaṃ. Cuddasa mūlānīti vivādādhikaraṇe vuttā dvādasa, kāyo, vācā ca.
293-294.由贪所起之争论，云『贪为先前缘起』如是说。余诸亦如是。所谓“位”之类，皆称缘由言辞。缘由者谓“立所在”，谓“所居处”，谓“所成所在”。何谓“立”，“居”，“成”？谓因缘争论事等而立、居、成。善恶不善之心由此生起争执，复说“九新缘由”语。嗔怒及怨恨等十二根本，愤怒者以一种说法反驳四种过失，谓“四过失即为所在”。十二根本谓于争论事中所说者有十二，身与语二者。
§295-6
295-6.Satta āpattikkhandhā ṭhānānīti ettha ‘‘āpattiṃ āpajjitvā paṭicchādentassa yā āpatti hoti, tassā āpattiyā pubbe āpannā āpatti ṭhānaṃ hotī’’ti vuttaṃ. ‘‘Natthi āpattādhikaraṇaṃ kusalanti vacanato natthi āpattādhikaraṇassa kusalahetu, kusalacittaṃ pana aṅgaṃ hotī’’ti likhitaṃ. Cattāri kammāni ṭhānānīti ettha ‘‘evaṃ kattabbanti ṭhitapāḷi kammaṃ nāma. ‘Yathāṭhitapāḷivasena karontānaṃ kiriyā kiccādhikaraṇaṃ nāmā’’’ti vuttaṃ, ‘‘pāḷianusārena paṭikātabbalakkhaṇaṃ vā kammaṃ. Tatheva karaṇaṃ kiccādhikaraṇa’’nti ca. Ñattiñattidutiyañatticatutthakammāni ñattito jāyanti, apalokanakammaṃ apalokanato, ‘‘kiccādhikaraṇaṃ ekena samathena sammati sampajjatīti attho’’ti likhitaṃ. Siyunti honti. Kathañca siyāti kathaṃ hoti. Vivādādhikaraṇassa dveti te dve ṭhapetvā aññehi na sammati.
295-296.设七过失聚集即所在。论尊者言“造过失者、遮过失者其所造过失即为过失所在”云云。又言“无过失事由谓优善，无过失所在事由无优善因，然优善心乃是其组成部分”有记述。四种业即所在者，谓“如此作业谓定业。所谓定业者，按巴利言则谓‘如所定者所造之业乃为业之处’。依此，记作片面以业为标识。依理亦作所为、所作业、业之场所”，第二、第三及第四种业生于依附，因依附而生。所谓“以一种调和而成同意”，有此义记载。谓其存在，何以存在？争论事立二三而他人则不相应。
§297
297.Sādhāraṇāti taṃ sametabbā.
297.所谓『一般之理』当会合之。
§298
298.Tabbhāgiyāti taṃkoṭṭhāsā.
298.『彼分』者，彼份额也。
§299
299. Ekādhikaraṇaṃ sabbe samathā samaggā hutvā sametuṃ bhabbāti pucchanto ‘‘samathā samathassa sādhāraṇā’’ti āha. Samathā samathassā siyā sādhāraṇā siyā asādhāraṇā.
「一处聚集」者，谓诸法皆在一所，调和合一，能够相会。于是有人问曰：“何谓‘调和合一之调和’？”其答曰：调和者，应为调和之调和，或称为普通的，或称为非普通的。
§300
300. Samathā samathassa tabbhāgiyavārepi eseva nayo.
调和一词，依其同属一部分之理，也可如此理解。
§301
301. Ime samathā samathā, na sammukhāvinayoti attho.
301.『此等为调伏，为调伏』，义谓：非现前调伏也。
§302
302. ‘‘Samathā vinayo’’tipi vuccati, tasmā vinayo sammukhāvinayoti vinayavāro uddhaṭo siyā. Na sammukhāvinayoti sammukhāvinayaṃ ṭhapetvā sativinayādayo sesasamathā.
所谓“调和律”者，故此律中“律”字系指正前调伏之律而非他。若非正前调伏，犹以正前调伏定律为基，方得遂行其余调和诸法也。
§303
303. Saṅghassa sammukhā paṭiññāte taṃ paṭijānanaṃ saṅghassa sammukhatā nāma hotīti ‘‘tassa paṭijānanacittaṃ sandhāya ‘sammukhāvinayo kusalo’tiādi vutta’’nti vadanti. Natthi sammukhāvinayo akusaloti ‘‘dhammavinayapuggalasammukhatāhi tivaṅgiko sammukhāvinayo etehi vinā natthi. Tattha kusalacittehi karaṇakāle kusalo, arahantānaṃ karaṇakāle abyākato, etesaṃ akusalapaṭipakkhattā akusalassa sambhavo natthi, tasmā ‘natthi sammukhāvinayo akusalo’ti vutta’’nti likhitaṃ. ‘‘Yebhuyyasikā adhammavādīhi vūpasamanakāle salākaggāhāpake dhammavādimhi kusalā, dhammavādīnampi adhammavādimhi salākaggāhāpake jāte akusalā, sabbattha arahato vaseneva abyākatatā, anarahato sañcicca sativinayadāne sativinayo akusalo, amūḷhavinayo anummattakassa dāne, paṭiññātakaraṇaṃ mūḷhassa ajānanato paṭiññāyakaraṇe, tassapāpiyasikā suddhassa karaṇe, tiṇavatthārakaṃ mahākalahe, sañcicca karaṇe ca akusala’’nti likhitaṃ.
僧团中若已确定为正前，谓之成就正前。言正前者，多根据“具此正前念心，称为善行正前”等说。然无恶行正前也。因无佛法戒律相应三分律正前与诸彼三分律之外之恶行正前。于善心造作时谓为善正前，于阿拉汉造作时则不分别，恶不生起。故记曰“无恶行正前”。又云：“某些不善者，于行恶退伏时却对如法言说者善；对善论者亦有不善；在阿拉汉遍处无分别；不阿拉汉摄集正念律戒时正念不善；愚痴戒虎派遣退比库时；彼恶行为纯善之具因；在恶具因之处播撒律戒时，则为恶也。”此为所记。
Yatthavārapucchāvāravaṇṇanā何处分问分之解释
§304
304.Labbhatīti pucchā.
「可得」者，此为问句。
Samathavāravissajjanāvāravaṇṇanā止诤门中解答门的注释
§305
305.Yasmiṃ samaye sammukhāvinayena cātiādi tassā vissajjanaṃ. Yasmiṃ samaye sammukhāvinayena ca yebhuyyasikāya ca adhikaraṇaṃ vūpasammati, tasmiṃ samaye yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatīti evaṃ sabbattha sambandho. Yattha paṭiññātakaraṇaṃ labbhati, tattha sammukhāvinayo labbhatīti ettha ekaṃ vā dve vā bahū vā āpattiyo āpanno bhikkhu ‘‘imaṃ nāma āpattiṃ āpannosī’’ti pucchito ‘‘āmā’’ti āpattiṃ paṭijānāti, dvepi labbhanti. Tattha saṅghasammukhatā dhammavinayapuggalasammukhatāti evaṃ vuttasammukhāvinaye saṅghassa purato paṭiññātaṃ kataṃ ce, saṅghasammukhatā. Tattheva desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Avivadantā aññamaññaṃ paṭijānanti ce, puggalasammukhatā. Tasseva santike desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Ekasseva vā ekassa santike āpattidesanakāle ‘‘passasi, passāmī’’ti vutte tattha dhammavinayapuggalasammukhatāsaññito sammukhāvinayo ca paṭiññātakaraṇañca laddhaṃ hoti.
305. 当时，藉由在场的调伏，及诸等事，彼之消除即成就。于当时，凭藉在场之调伏以及诸等者所确立的事件得以平息，彼处即是获得在场调伏的所在，此即无处不在之关联。于彼处若获得遵守之原因，则谓之获得在场调伏。此时，无论一人、二人或多人犯戒，若比库承认‘此即名为犯戒’，被问者答‘是’，则过失即被确认，两者皆得。于彼处若有僧团在场，则称为僧团场合；若有法律戒律之人群，则称为戒律场合。若在僧团前已确立，则称为僧团在场。若同为当场所宣说者，则为戒律场合亦得此称。若彼辩论时相互承认，则为个人在场。近于彼处被宣说者，则戒律场合亦得。若仅在一人或一处于犯戒时宣说‘你看，我看’者，则有戒律之人与在场调伏及遵守确立之事俱得。
Saṃsaṭṭhavārādivaṇṇanā杂糅门等的注释
§306
306. Adhikaraṇānaṃ vūpasamova samatho nāma, so adhikaraṇaṃ vinā natthi, tasmā na ca labbhā vinibhujjitvā nānākaraṇaṃ kātuṃ.
306. 对事件的平息即谓安静，安静即为平息。因无该事件，故无法分解或施行多种因缘。
§309-310
309-310.Samathā samathehi sammantīti ettha sammantīti sampajjanti. Adhikaraṇā vā pana sammanti vūpasammantīti attho, tasmā ‘‘yebhuyyasikā sammukhāvinayena sammatī’’ti imāya sammukhāvinayena saddhiṃ sampajjati, na sativinayādīhi tesaṃ tassā anupakārattāti attho. Samathā adhikaraṇehi sammantīti ettha samathā abhāvaṃ gacchantīti attho.
309-310. “安静于安静中即生安静”之意，此处之“生”谓“存在”。事件得以镇定即谓“平息”，故此谓“以在场调伏得平息”，此言表明依此调伏产生并不依赖于戒律等之应合。安静平息于事件中即谓安静之无灭失。
§311
311. ‘‘Sammukhāvinayo vivādādhikaraṇena na sammatī’’ti pāṭho. Yebhuyyasikāya samānabhāvato ca avasāne ‘‘sammukhāvinayo na kenaci sammatī’’ti (pari. 313) vuttattā ca sammukhāvinayo sayaṃ samathena vā adhikaraṇena vā sametabbo na hotīti katvā vutto. Sativinayo kiccādhikaraṇena sammati. Amūḷhavinayatassapāpiyasikatiṇavatthārakāpi kiccādhikaraṇena sammanti.
311. “在场调伏不因争讼事件而得平息”之文本。因诸等于末了同等，故谓“在场调伏不因任何事得平息”是经说确立的。在此已说：在场调伏非仅凭安静或事件平息而成，戒律须由应行事因而得平息。无明调伏等恶因紧随应行事因而平息。
§313
313.Vivādādhikaraṇaṃ kiccādhikaraṇena sammatīti ‘‘suṇātu me, bhante…pe… paṭhamaṃ salākaṃ nikkhipāmī’’ti evaṃ vivādādhikaraṇaṃ kiccādhikaraṇena sammati. Anuvādādhikaraṇaāpattādhikaraṇāpi kiccādhikaraṇena sammanti. ‘‘‘Akataṃ kammaṃ dukkaṭaṃ kamma’nti evaṃ kiccādhikaraṇampi kiccādhikaraṇena sammatīti evaṃ pāṭho veditabbo’’ti likhitaṃ. Aññatarasmiṃ pana gaṇṭhipade ‘‘‘samathā adhikaraṇehi sammantī’ti ettha yasmā sabbe samathā kiccādhikaraṇena sammanti, tasmā ‘samathā kiccādhikaraṇena sammantī’ti pāṭho gahetabbo’’ti vuttaṃ.
313. 争讼事件由应行事因而得平息者，是谓“听我，尊者……予以第一票签”如此争讼事件由应行事因得平息。复诉事件及犯戒事件亦由应行事因而平息。文中谓“未作之事、恶行之事”此类应行事亦由应行事而得平息。于某论文处云“安静由事件而生”者，是因诸安静皆由应行事因而平息，故应取文义为“安静由应行事因而平息”。
§314
314.Vivādādhikaraṇaṃkatamaṃ adhikaraṇaṃ samuṭṭhāpetīti ‘‘nāyaṃ dhammo’’ti vuttamattena kiñci adhikaraṇaṃ na samuṭṭhāpeti.
314. 关于争讼事项为何种事项？此问题称为“争讼事项”。然教法言：“此非法”，意即：究竟无一事项可称为争讼事项，即没有确立的争讼事项可成立。
§318-9
318-9. ‘‘Katamādhikaraṇapariyāpanna’’nti pāṭho. Vivādādhikaraṇaṃ vivādādhikaraṇaṃ bhajatīti paṭhamuppannavivādaṃ pacchā uppanno bhajati. Vivādādhikaraṇaṃ dve samathe bhajatīti ‘‘imaṃ vūpasametuṃ samatthā tumhe’’ti vadantaṃ viya bhajati ‘‘mayaṃ taṃ vūpasamessāmā’’ti vadantehi viya dvīhi samathehi saṅgahitaṃ.
318-319. “何为已遍知的事项”是此句经文。争讼事项即争讼事项，可分开理解：先发生的争讼，继而又产生争讼。说争讼事项乃有二重平息方式，如同‘你们当以此平息，我等亦将以彼平息’二者合成一体，共同完成平息。
Samathabhedavaṇṇanā niṭṭhitā. · 止诤差别的注释终了。
Khandhakapucchāvāravaṇṇanā
关于典章篇章问题的解释说明。
Pucchāvissajjanāvaṇṇanā问答的注释
§320
320.Nidānaṃ nāma kālañca nagarañca deso ca bhagavā ca. Vatthupuggalādi niddeso. Yāni tattha upasampadakkhandhake ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’tiādinā nayena uttamāni padāni vuttānīti sambandho. Sā sā tassa tassa padassa āpattīti vuccatīti yā ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’ti padena paññattā āpatti, sā tassa padassāti adhippāyo. Cammasaṃyutteti cammakkhandhake.
320. 这里所称‘缘由’即时间、城邑、地点及世尊。以房舍与人员等为示例说明。诸如于《达上篇》中有说：‘比库们，不可为未满二十岁的人剃度’等，此乃最佳条文语意所约定故。此即谓该句文义上的规则，也称为‘规禁’。称摄持该条文规则为‘戒律总集’中‘皮革类联’。
Ekuttarikanayavaṇṇanā
关于“单白”之规范解释。
Ekakavāravaṇṇanā一法门的注释
§321
321. Ekuttarikanaye āpatti jānitabbāti ettha āpatti nāma kiṃ paramatthasabhāvā, udāhu na vattabbasabhāvāti? Na vattabbasabhāvā. Vuttañhi parivāre ‘‘vatthu jānitabbaṃ, gottaṃ jānitabbaṃ, nāmaṃ jānitabbaṃ, āpatti jānitabbā’’ti etesaṃ padānaṃ vibhaṅge ‘‘methunadhammoti vatthu ca gottañca. Pārājikanti nāmañceva āpatti cā’’ti. Nāmañca gottañca ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76) vacanato sammutimattaṃ, tasmā ‘‘kusalattikavinimuttā na vattabbadhammabhūtā ekaccā sammuti evā’’ti vuttaṃ. Yaṃ pana vuttaṃ samathakkhandhake ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākata’’nti (cūḷava. 222), taṃ ‘‘vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākata’’nti (cūḷava. 220) ettha viya pariyāyato vuttaṃ. Atthato hi vivādo nāma ekacco sammutiviseso. Yo cittasamaṅgino, so ‘‘taṃ cittapariyāyena pana siyā kusala’’ntiādi vohāraladdho, tathā āpattādhikaraṇampīti daṭṭhabbaṃ. Teneva vuttaṃ aṭṭhakathāyaṃ ‘‘āpattiṃ āpajjamāno hi akusalacitto vā āpajjati kusalābyākatacitto vā’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā). Aññathā samathehi adhikaraṇīyatā na sambhavati. Na hi samathā kusalādiṃ akusalādiṃ vā adhikiccapavattanti, samathavasena vā kusalādi sammati. Na ca kusalassa vivādassa, anuvādassa vā kusalādisamathehi vūpasametabbatā āpajjatīti tesaṃ adhikaraṇamattameva na sambhaveyya, tasmā adhikaraṇānaṃ, samathānañca kusalādibhāvo pariyāyadesanāya labbhati, no aññathā, teneva sammukhāvinaye viya āpattādhikaraṇe tikaṃ na pūritaṃ. Sañcicca āpattiṃ āpajjamānassa yasmā sañcetanā ekantato akusalāva hoti. Itarassa sacittakassa vā acittakassa vā tadābhāvamattaṃ upādāya ‘‘abyākata’’nti vuttaṃ. Yathā hi ‘‘tikkhattuṃ codayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala’’ntiādīsu (pārā. 538) na kusalasaddo sukhavipāko, ‘‘samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāyā’’tiādīsu (pari. 498) na akusalā vā hoti. Itarassa sacittakassa vā acittakassa vā tadābhāvamattaṃ upādāya ‘‘abyākata’’nti vuttaṃ. Yathā hi dvikkhattuṃ codayamāno taṃ cīvaraṃ abhinipphādeyya, yaṃ panettha ‘‘āpattādhikaraṇaṃ akusala’’nti vuttaṃ, tassa vasena tadakusalato satta vinītavatthūni veditabbāni, tato cīvaranti sambhavato acīvarakā, antarāpattikā ca. Anantarikalakkhaṇappattassa vasena niyatā ca nāmāti veditabbaṃ. Sammutiniddese garukalahukaniddesopi sambhavati. Aññathā ‘‘anantarāyikā paṇṇattivajjā, anavajjāpaṇṇattī’’ti ca vuttā. Kuṭikāramahallakāpatti antarāyikā lokavajjasāvajjapaṇṇattito. Sampajānamusāvādo omasavādādito garukādi na sambhaveyya, tato vā ayaṃ lahukādīti idaṃ sabbaṃ ekaccānaṃ ācariyānaṃ mataṃ, ‘‘sabbaṃ ayutta’’nti vadanti. Kasmā? Yasmā ‘‘pārājikanti nāmañceva āpatticā’’ti vacanena ce āpatti na vattabbadhammo siyā, vatthu ca na vattabbadhammo siyā gottena samānādhikaraṇabhāvena vuttattā, tasmā ‘‘methunadhammo’’ti padaṃ ajjhācārasaṅkhātaṃ vatthuñca dīpeti. Ajjhācāravaseneva āpattiyā laddhanāmaṃ asādhāraṇanāmattā ‘‘gotta’’nti ca vuccatīti ayaṃ tattha attho.
321. 关于单白词条规则须了解，如此处“戒律”、“部族”、“名号”及“戒律相违”等，不可作广义解释。例如‘戒律及部族’，并非二者俱为惟识仅为约定，因《五戒律相违》云“戒与部族不久远”，表示名号及部族仅是约定而非真性实存。因而对“善恶所不能行”和“善法实表现”等约定仅属部分共识。此外，于《阿毗释律》中云：“违犯事项有善恶不决分”，前文所说乃关于争讼事项的解释，可分善、恶、未定三种类。此乃说明争讼实为若干特别约定。心意相合者，被称其为“争讼事项”即为明了。故本注疏云：“犯戒者或心恶或善或无所决断。”否则，借止诤之功德使争议事项不成立。至于善恶之争，以理不互相压制，反达共识及定见。争讼的成立，须以善恶辨别立场互异的相对事，由于善恶以断定为本，无故不予成立争讼，且争讼及善恶实为一关键词义的反复阐释，而非别义，亦非违背现前律例的争讼条文所增补。至于故意犯罪者，其罪由故意心生，为纯恶行为；若他心不参与，且不具此意，乃因不存在故意或未明确情况，故称为“不定”。如劝戒他人染污袈裟时，劝戒语虽含善意，却非绝对善；又如言传诵恶法报之苦，与恶法本身非等同；此类心境不全属恶。若有人随意染污袈裟，则此曰“犯戒恶行为”，须察察明。染污袈裟后因不具恶意即非染污，非即时恶，也非“直接性染污”，即非忍穷律例语意上的故障。传统定义中还包括相反词义的对比与轻重说明，亦是如此。约定说“重轻”，以示法义正反。部分老师认为此属“混杂不附着”的往往并无争议实质。何以为然？盖因“犯戒恶行为”一语中，“恶法”依种族同情理相同，乃约定语义，故称“相互约定”之义。又因“夫犯戒恶行为之定义，亦是约定”。此处即是本注疏所云。
‘‘Āpattādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso, moho, alobho, adoso, amoho pubbaṅgamo’’ti ‘‘kati hetūti? Cha hetū tayo akusalahetū, tayo abyākatahetū’’ti ca vuttattā nippariyāyeneva ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākata’’nti vuttaṃ. Samathakkhandhake pana sandhāyabhāsitavasena tathā eva vuttaṃ. Tasmā āpattādhikaraṇaṃ sabhāvato nippariyāyeneva akusalā cattāro khandhā, rūpaabyākatā ca honti. ‘‘Natthi āpattādhikaraṇaṃ kusala’’nti (cūḷava. 222) vuttattā kusalameva paṭikkhittaṃ, khīṇāsavānaṃ kiriyābyākataṃ nāma hotīti kusale paṭikkhitte kiriyābyākatampi paṭikkhittameva hoti. Tasmiṃ paṭikkhitte sabbathā avāvaṭaṃ vipākābyākataṃ paṭikkhittameva hoti. Nibbānābyākate vattabbameva natthīti eke, taṃ ayuttaṃ ‘‘cha hetuyo’’ti vuttattā. Kiñcāpi vuttaṃ sāmaññena, tathāpi vipākahetuyeva tattha adhippeto, na kiriyāhetu, te hi kusalasabhāvā ca, tasmā rūpaṃ, vipākābyākatañcāpatti. Tattha akusalāpattito vinītavatthūni. Itarassāpi ādito chādanā kusalacittatoti vuttaṃ hoti. Antarāyikaniyatasāvajjapaññattibhāvopi cassā vevacanavasena veditabbo paṇṇattivajjāya, sañcicca āpannāya ca, tasmā ‘‘jīvitindriyaṃ siyā sārammaṇaṃ siyā anārammaṇa’’nti vacanaṃ viya ekantākusalaṃ anekantākusalañca lokavajjaṃ, ekantābyākataṃ bhūtārocanaṃ anekantābyākatañca sesaṃ paṇṇattivajjaṃ ekato sampiṇḍetvā ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyābyākata’’nti vuttaṃ. Samathakkhandhake pana paṇṇattivajjameva sandhāya tathā vuttaṃ. Vuttañhetaṃ aṭṭhakathāyaṃ, gaṇṭhipade ca ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’nti ettha sandhāyabhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe apakataññuno sandhāya appaharitakaraṇādikāle kusalacittaṃ aṅgaṃ hoti, khaṇanādipayogasaṅkhātaṃ rūpābyākataṃ āpattisamuṭṭhāpentaṃ hotīti adhippāyo’’ti. Yaṃ sandhāya vuttaṃ ‘‘atthāpatti kusalacitto āpajjati, kusalacitto vuṭṭhātī’’tiādi. Tasmiñhi sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti. Yasmā āpattisamuṭṭhāpakaṃ cittaṃ sandhāya vuttaṃ na hoti, tasmā na yidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Yadi taṃ sandhāya vuttaṃ, ‘‘siyā kusala’’nti ca vattabbaṃ bhaveyya, na ca vuttaṃ. Tasmā idaṃ pana sandhāya vuttaṃ – yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato rūpavipākaṃ abyākataṃ hoti anuṭṭhānato. Tasmā tassa paṇṇattivajjassa sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti.
关于『犯戒事由』，前行为何？是贪为前行，瞋、痴、无贪、无瞋、无痴皆为前行。又问『多少因缘？』说有六因缘，三者为不善因缘，三者为未决因缘。如此说毕，结论为『犯戒事由或为不善，或为未决』。在《止集论》中，以辨析方式亦同此说。由此可知，犯戒事由本质上如结论所示，为四不善蕴，色为未决。有云『无犯戒事由为善』，因而善事由被拒绝，断尽漏者行为为未决，即使善被拒且行为未决，皆可被拒。在此被拒状态常含覆蔽且果报未决。涅槃为未决性质难以言明，故有说“六因缘”。总体亦云，一般说法唯以果报因缘为重，不以行为因缘。因诸因缘本性为善，故色与未决亦附顺。此中不善犯戒解释属明际义。另有说，若起遮盖善心者，即为善心。障碍定内常有戒律规定，故言『命根有正恶两种』，视为一端不善，一端未决。由此汇聚说明『犯戒事由或不善或未决，无犯戒事由为善』。在《止集论》乃是因戒律规定而说。注疏中于结语称：『犯戒事由或为善或未决，无犯戒事由为善』。在土地开垦等犯戒事由上，具智慧者聚焦于未决因缘，移除作业因等，善心成因，且以挖土作业等视为色之未决犯戒起因，即为中心立场。所说『具有实际善心则起犯戒，善心起即现起』等。若持此念论，不能言『无犯戒事由为善』。因犯戒起因善心被否定，故非功德心的成因。若以此论衡，则『为善』可说而非复说。由此分析，凡世俗定犯戒事由为纯不善，毋改变。积累戒除念等为犯戒法条之一，因此谓『犯戒事由或不善或未决，无犯戒事由为善』。故于《止集论》因戒律规定，亦同此说。结语与本文段相应，强调字句内涵，论断在此成立。于土地开垦等犯戒悟证出现时，属遍净无染故犯戒成因，此谓中心旨。
Sace pana koci vinaye apakataññū ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, tassevaṃvādino acittakānaṃ eḷakalomādisamuṭṭhānānampi kusalacittasamaṅgikāle tāsaṃ āpattīnaṃ kusalacitto āpajjeyya, na vā āpajjati . Kiṃkāraṇaṃ? Na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Attabhāvo sabhāvo pakatīti vuttaṃ hoti. Kataraṃ pana tassā āpattiyā tadā aṅgasabhāvoti? Vuccate – kāyavacīviññattivasena pana calitassa kāyassa, pavattāya vācāya cāti etesaṃ dvinnaṃ calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgasabhāvo, tañca rūpakkhandhapariyāpannattā abyākatanti. Kiṃ vuttaṃ hoti? Kāyo, vācā ca tadā āpattādhikaraṇanti vuttaṃ hoti. Yā panettha akusalāpattikkhaṇe kāyavācāyo abyākatabhāvo, tā abbohārikā honti kāyavacīkammakāle manokammaṃ viya. Tadā hi kāyavācāyo āpattikarādiṭṭhāne tiṭṭhanti. Yaṃ sandhāya vuttaṃ ‘‘āpattikarā dhammā jānitabbā. Kati mūlānīti cha āpattisamuṭṭhānāni mūlānī’’tiādi. Yadā pana kāyavācāyo āpattiyā aṅgameva honti, tadā ‘‘cittaṃ cittādhipateyya’’nti (dha. sa. aṭṭha. 1 kāmāvacarakusalavaṇṇanā) vacanaṃ viya pubbapayogānaṃ aparapayogassa paccayabhāvato āpattikarādipaññattiṃ na vijahanti. Yathā tabbhāvepi ‘‘āpattādhikaraṇassa kati vatthūnīti? Satta āpattikkhandhā vatthūni. Kati bhūmiyoti? Satta āpattikkhandhā bhūmiyo’’ti vuttaṃ. Tathā tabbhāvepi āpattikarā ‘‘āpattisamuṭṭhānā’’icceva vuccantīti veditabbā. Ettāvatā āpatti nāma cattāro akusalakkhandhā sañcicca vītikkamakāle bhūtārocanaṃ ṭhapetvā sabbāpi avisesato, visesato pana sabbāpi ekantākusalā akusalā, anekantākusalā pana giraggasamajjacittāgārasaṅghāniitthālaṅkāragandhavaṇṇakavāsitapiññākappabhedā, bhikkhuniādīnaṃ ummaddanaparimaddanappabhedā cāti dasappabhedā sakanāmehi paricchinditvā vatthujānanasacittakakāle eva akusalā, tadabhāvato acittakakāle vinā anāpattādhikaraṇena kammaṭṭhānādisīsena kusalacittena taṃ taṃ vatthuṃ vītikkamantassa āpatti kevalaṃ rūpaabyākatameva.
若有人于律法上不具智慧，说「生起善心即称为善犯戒事由」，此说者乃妄。即使身毛被拔起等亦须有相当善心罢生起，不然不生起犯戒。缘何？盖此处甚至生起的善心亦非犯戒之成因。因其自性与本质显然不同。那时犯戒的成因为何？所言作为身语二种外境动因及相应生起的身口动作为主要成因，由于色蕴未决而故有犯戒之属。此中所说「身、语为犯戒事由」，乃身语具有不善犯戒属性，身语对应行为如内涵意念。彼时身语便处于犯戒所见之地。由此可知「应显知犯戒法则，其根基为六犯戒缘」。当身语成为犯戒成因时，云「心为心主」之理不能排除犯戒缘的出现，因前一行为是后一行为之因缘。当下体察到『犯戒事由有几种存在？』答曰七犯戒事由。亦知「犯戒之由」即犯戒生起之缘起。至此，身语二种为犯戒之成因，且色蕴未决。该论断表明，因前后行为相续关系，忌讳将犯戒法条舍弃。当土地开垦等事现前，即以七犯戒事由及七罪地二部分相应，企图显明唯有生起犯戒缘方为犯戒成因。迄今，犯戒为四不善蕴集合体，在戒断及戒除之间聚合表现为不善心所。因此，虽身语具不善属性，也剩染心及未决犯戒之多相特性，如僧尼等狂乱及约束之差异，共长十功德等等级别。于察悟犯戒与否时，禾苗生长及拣选之分乃精细不同表现。由此故言「犯戒为四不善蕴、或未决」，生理与戒律的细分合起来呈现经律特性。
Keci panettha ‘‘appakāse ṭhāne kaṭisuttakasaññāya saṅghāṇiṃ, mattikāsaññāya gandhavaṇṇakādiṃ vā dhārentiyāpi āpatti, tasmā acittakāyevā’’ti vaṇṇayanti. Te ‘‘saṅghāṇiyā asaṅghāṇisaññāya dhāreti, āpatti pācittiyassā’’ti pāṭhābhāvaṃ dassetvā paṭikkhipitabbā. Surāpānāpatti pana acittakāpi ekantākusalāva. Teneva ‘‘majje amajjasaññī pivati, āpatti pācittiyassā’’ti (pāci. 328) vuttaṃ. Yasmā panettha ābādhapaccayāpi na sakkā vinā akusalena surāpānaṃ pātuṃ, tasmā yathāvuttesu anekantākusalesu viya lokavajjesu idha ‘‘surāpānesu anāpatti ābādhapaccayā’’ti na vuttaṃ. Sūpasaṃpākādi pana amajjameva. Tattha kukkuccavinodanatthaṃ ‘‘anāpattī’’ti vuttaṃ udakadantapoṇe viya. Bhūtārocanāpatti rūpābyākatameva, acittakakāle sahaseyyādi rūpavipākābyākatameva, tattha supinanto vijjamānampi akusalaṃ anaṅgattā abbohārikaṃ hoti. Kusale kathāva natthi anāpatti sabhāvattā kusalassa. Tathā kiriyāti iminā nayena sabbattha yathāsambhavaṃ akusalaṃ vā suddharūpaṃ vā savipākaṃ vāti tidhā bhijjatīti ayamattho dassito hoti.
有些人说「于狭小场所，如僧舍，以天下土块、泥土颜色等持戒犯戒，故身体即犯戒」等说法。此说忽略圣律的本意，应拒绝。酒饮犯戒时身体虽为善行，却纯粹身不善。于是有言「时饮时不饮者，饮必犯戒」。因病痛缘故不可能以不善行饮酒，故此犯罪不论多端，如世俗多不善事中不言酒饮无犯戒。粪便等不可纯净，基于烦恼消除之理，故无犯戒，被比作水牛牙齿。残痕犯戒表现为色蕴未决而已。饮酒时虽身为善，但前后业果中饰演不定或未决心作用。故善事不生犯戒，行为亦同。如此准则下，行为指代各种现象尽力保持不善或纯净业果，眼观色身的不善或不净表象，实际乃三种业所夹杂显现，即善、不善及未决三性，因而多种多样令人困惑。
Tattha ṭhapetvā surāpānaṃ ekaccañca paṇṇattivajjaṃ, ekantākusalañca sacittakameva, bhūtārocanaṃ acittakameva, sesaṃ saha surāpānena anekantākusalaṃ lokavajjañca anekantābyākataṃ paṇṇattivajjañca yebhuyyena sacittakācittakanti sabbasikkhāpadaṃ tippabhedaṃ hoti. Yaṃ panettha sacittakameva, taṃ methunādivatthujānanacitteneva sacittakaṃ, sabbaṃ sekhiyaṃ paṇṇattijānanacitteneva sacittakaṃ ‘‘anādariyaṃ paṭiccā’’ti vacanatoti sacittakaṃ duvidhaṃ hoti. Ekantācittakaṃ paṇṇattijānanacittābhāvena, na vatthujānanacittābhāvena. Tadabhāvato ekantākusalaṃ surāpānaṃ, ekantābyākataṃ sañcarittaṃ, vatthujānanacittassa vā paṇṇattijānanacittassa vā ubhinnaṃ abhāvena acittakabhāvena acittakaṃ hoti. Surāpānaṃ pana sacittakaṃ hoti vatthujānanacitteneva. Ariyapuggalānaṃ itaresaṃ ubhinnaṃ vā aññatarassa bhāvena sesaṃ cittakācittakaṃ . Visesato ca vatthujānanacittābhāvena, apakataññuno paṇṇattijānanacittābhāvena vā acittakabhāvena acittakaṃ hoti. Tattha ekantācittakañca sacittakañca ‘‘acittaka’’micceva vuccati. Ayaṃ tāva ‘‘āpatti jānitabbā’’ti ettha vinicchayo.
此处指出，酒饮犯戒乃众犯戒之一种，同时视为纯不善并相与色蕴未决表现。其他犯戒连同酒饮涉及多种不善表现、世俗判断及戒律条文多种多样，统称有无心与有心犯戒。所谓无心犯戒，譬如视同种地时的无知心为犯戒，所有戒律应学规范皆产生于具心之认知，无心犯戒则多临时间接。该论述归纳犯戒认知实行为二——纯属心犯戒与复合心犯戒。纯心犯戒指具专心识别力，复合心犯戒涉及认知各层即物识、心识、戒律外在规定的不同，表现犯戒性质也呈现多样。酒饮犯戒属纯心犯戒，如土地开垦属于复合犯戒。佛陀及圣者于不同情形或状态体现了双重犯戒性。重点在于不同犯戒心表现的内涵，和犯戒事由的复杂区分，此即犯戒须明白识别的要义。
Mūlavisuddhiyā antarāpattīti antarāpattiṃ āpajjitvā mūlāyapaṭikassanaṃ katvā ṭhitena āpannāpatti. Ayaṃ agghavisuddhiyā antarāpattīti sambahulā āpattiyo āpajjitvā tāsu sabbacirapaṭicchannavasena agghasamodhānaṃ gahetvā vasantena āpannāpatti. ‘‘Punapi āpajjissāmī’’ti saussāheneva cittena. ‘‘Ayaṃ bhikkhuniyā evā’’ti likhitaṃ. ‘‘Pārājikamevā’’ti idañca bhūtavasena dassetuṃ vuttaṃ. ‘‘Evaṃ desite pana yā kāci āpatti na vuṭṭhātīti apare, taṃ na gahetabba’’nti vuttaṃ. ‘‘Dhammikassa paṭissavassa asaccāpane’’ti vuttattā adhammikapaṭissave dukkaṭaṃ na hoti. ‘‘Pubbe suddhacittassa ‘tumhe vibbhamathā’ti vutte ‘sādhū’ti paṭissuṇitvā sace na vibbhamati anāpatti, evaṃ sabbatthā’’ti ca vuttaṃ. ‘‘Āvikaro jānitabbo’’tipi pāḷi. Kālena vakkhāmi, no akālenā’’tiādīsu pañcadasasu dhammesu. Bhabbāpattikā nāma āpattiṃ āpajjituṃ bhabbā.
《根本净戒》与《中间犯戒》之间，称为间犯戒，意指犯戒后断除根本禁戒但立刻犯新罪。此戒即为即时犯下新错。大量犯戒累积时，需促销方法使情形转归清净。当时的认知与决心，虽轻率，仍有区别。书中记载「这为比库尼所作」、「确为巴拉基咖戒律」等，表明事实真相。当诫律传授若不发生犯戒，则不可受新戒。恶法不可使心生恶。先前纯净意念有所误会，若听闻后不误，乃鼓励不犯戒，即全方位令诸戒律皆成正法。并明示『不可轻慢犯戒，应知犯戒性状』。后续列举十五项相关戒律，是时间层面讲解，称为『可犯戒』。
Dukavāravaṇṇanā二法门的注释
§322
322.Nidahane ātape. ‘‘Ekarattampi ce bhikkhu ticīvarena vippavaseyya (pārā. 472). Chārattaparamaṃ tenā’’tiādinā (pārā. 653) vuttāpattiko gaṇapūrako hutvāpi kammaṃ kopeti nānāsaṃvāsakattā. Kammena vā salākaggāhena vāti ettha uddeso ceva kammañca ekanti ettha pātimokkhuddesoti vā kammanti vā atthato ekameva, tesu yaṃ kiñci kate saṅghabhedo hotīti attho. Pubbabhāgāti saṅghabhedato pubbabhāgā. ‘‘Pamāṇa’’nti imesaṃ dvinnaṃ aññatarena bhedo hoti, na itarehīti vuttaṃ. Vinaye siddhā vinayasiddhā, romajanapade jātaṃ romakaṃ, anuññātaloṇattā dukesu vuttāti.
关于第322条《恶行排遣》，载有「即便一时比库以三衣独自修行（称此为最高修行者）」、「归宅一时相当于此」等记载，说明犯戒并非单指某行为更指某法条或规章之唯一完整。罪过产生即是宗派分裂之因。前半部分为宗派分裂根源说，谓「量度」存在二种不同差异，非同理。律藏分为纯净与非纯净，毛发生理病变，均有相应记载。
Tikavāravaṇṇanā三法品释
§323
323.Vo tumhehi na samudācaritabbaṃ. Vacīsampayuttaṃ kāyakiriyaṃ katvāti kāyena nipaccakāraṃ katvāti attho. Upaghāteti vināseti. Omadditvāti abhibhavitvā. Vadatoti vadantassa. ‘‘Bālassa nissayo dātabbo’’ti duke āgataṃ, idha pana ‘‘na dātabbo’’ti vuttaṃ, āpattibāhullaṃ sandhāya nādātabbaṃ, ‘‘imasmā vihārā paraṃ mā nikkhamāhi, vinayadharānaṃ vā santikaṃ āgaccha vinicchayaṃ dātu’’nti vutte tassa vacanaṃ na gahetabbanti attho. Tikabhojanaṃ nāma sace tayo hutvā bhuñjanti, gaṇabhojanena anāpatti, idaṃ sandhāya tikaṃ. ‘‘Pasutto’’ti bāhullato vuttaṃ. Atha vā nipajjitvāti attho. ‘‘Idaṃ ṭhapetvā gacchāmi, tāvakālikaṃ bhante dethāti vutte ‘navakammādiatthaṃ vinā dātuṃ na vaṭṭatī’’ti likhitaṃ. Vikappetvā ṭhapitaṃ vassikasāṭikaṃ pacchime pāṭipadadivase nivāsento dukkaṭaṃ āpajjatīti attho. Apaccuddharitvāti paccuddharaṇaṃ akatvāti attho. ‘‘Vikappetu’’nti vacanato avikappanapaccayā āpatti hemante āpajjati, vikappanā pana kattikapuṇṇamadivase kātabbāti dassanatthaṃ vuttanti ñātabbaṃ. Ayaṃ nayo avikappanaṃ sandhāya, purimo vikappitaparibhogapaccayāpattiṃ sandhāya. Vatthapaṭicchādi sabbakappiyatāyāti vatthapaṭicchādi sabbattha kappiyattāti attho. Keci imamatthaṃ asallakkhetvā ‘‘vatthapaṭicchādi sabbakappiyatā tāya paṭicchannenā’’ti likhanti. ‘‘Vatthameva paṭicchādi vatthapaṭicchādī’’ti viggahattā ‘‘tāyā’’ti na yujjati. ‘‘Tenā’’ti bhavitabbattāti idaṃ sabbaṃ aññatarasmiṃ gaṇṭhipade likhitaṃ, vicāretvā gahetabbaṃ.
323.关于“不得由汝等所为”。言语相连的身体行为已经完成时，谓以身体施行拨动的意义。上破坏者意指毁坏。无过度意指以强制征服。以“说话”指称“说话者”即“说话之人”。“糊涂人须由依赖授予”一语，在此存在疑义，即曾有言“不可授予”，故因出现过错盛多而不可授予；又言“请从此居所离去，或至持律者会所听取决断”，此时言语不应取用之意。三餐即若有三时同食，则为合餐无过失，是故针对三者而议。外来者泥牛入水之繁多表达。又有“安身压制”之意。谓“此处设置后我将前往，现有时日已足”等言，被记录为“不可无新作业而施予”，被批评为违反，居于村中末日后仍守旧而生否认之意。未改正者谓未作复原之意。“使其改正”言明，因未改正将于冬季生过错，但于阴历八月满月时必须改作。此为说明。此法律依循未改正罪责者于冬季时降临，改正罪责则当于八月满月日作。此理明了。此说适用于未改正安置错误者，前时有改过不实而招罪之因。就布施等许可的整体之正当性而言，即为布施等事之普遍许可。有人违背此义而书云“布施等皆许可，唯独遮盖而非妨碍”，又依语义推敲说“只有布施才能遮盖布施等犹如布施”，故言“遮盖”乃“以其为”。此全段语义，戚于某一结论部分所记，应详加审思而采纳。
Catukkavāravaṇṇanā四法品释
§324
324.Catūhākārehi āpattiṃ āpajjati…pe… kammavācāya āpajjatīti ettha yañhi āpattiṃ kammavācāya āpajjati, na tattha kāyādayoti āpannaṃ, tato kammavācāya saddhiṃ āpattikarā dhammā sattāti āpajjati, evaṃ sati ‘‘cha āpattisamuṭṭhānānī’’ti vacanavirodho, tāni eva āpattikarā dhammā nāma. Atha tatthāpi kāyādayo ekato vā nānāto vā labbhanti, catūhākārehīti na yujjatīti ‘‘chahākārehi āpattiṃ āpajjatī’’ti vattabbaṃ siyāti evaṃ etāni suttapadāni virodhitāni honti. Kathaṃ avirodhitāni? Saviññattikāviññattikabhedabhinnattā. Kāyādīnaṃ yā kiriyā āpatti, naṃ ekaccaṃ kāyena saviññattikena āpajjati, ekaccaṃ saviññattikāya vācāya, ekaccaṃ saviññattikāhi kāyavācāhi āpajjati, yā pana akiriyā āpatti, taṃ ekaccaṃ kammavācāya āpajjati, tañca kho avasiṭṭhāhi aviññattikāhi kāyavācāhiyeva, na vinā ‘‘no ce kāyena vācāya paṭinissajjati, kammavācāpariyosāne āpatti saṅghādisesassā’’ti (pārā. 414) vacanato, avisesena vā ekaccaṃ āpattiṃ kāyena āpajjati, ekaccaṃ vācāya , ekaccaṃ kāyavācāhi . Yaṃ panettha kāyavācāhi, taṃ ekaccaṃ kevalāhi kāyavācāhi āpajjati, ekaccaṃ kammavācāya āpajjatīti ayamattho veditabboti evaṃ avirodhitāni honti.
324.以四种方式成过失……于此处言，一切由言语行为成过失者，非指包含身体等其他行为的过错。由此并说行为之所生作用共有七种，因而说“六种过失集起”为议论之焦点，唯这些事方为真正过失。然其中身体等有时同属一种，有时不同，但不可言“一种过失以六类形态生起”，应说“以六种形式之过失生起”，故经文以此语相悖。如何调和不同？此缘于有自觉与无自觉之分，且行为差异。身体诸行为中有的由身体显知而犯，有的由言语显知而犯，有的由身体和言语同时显知而犯；反之，有些非为行为的过失者，却由言语行为而犯，且这些确实属于无自觉的不明确身体和言语两者。如此说义可释经文中“若不舍言语行为而不犯，则过失不成”为理。特别有些过失仅由身体行为犯，有些仅由言语行为犯，有些身语并犯；这里所谓身语并犯，有时仅以身体或言语之一为足，不必两者并行。以此理说诸经文均相契合。
Tatrāyaṃ samāsato atthavibhāvanā – kāyena āpajjatīti kāyena saviññattikena akattabbaṃ katvā ekaccaṃ āpajjati, aviññattikena kattabbaṃ akatvā āpajjati, tadubhayampi kāyakammaṃ nāma. Akatampi hi loke ‘‘kata’’nti vuccati ‘‘dukkaṭaṃ mayā, yaṃ mayā puññaṃ na kata’’nti evamādīsu, sāsane ca ‘‘idaṃ te, āvuso ānanda, dukkaṭaṃ, yaṃ tvaṃ bhagavantaṃ na pucchī’’ti (cūḷava. 443) evamādīsu, evamidha vinayapariyāyena kāyena akaraṇampi ‘‘kāyakamma’’nti vuccati. Ayameva nayo ‘‘vācāya āpajjatī’’tiādīsu. Puratīti puriso, pura aggagamane. Puratīti purato gacchati sabbakammesu pubbaṅgamo hoti. Paṭhamuppannavasenāti paṭhamakappiyesu hi paṭhamaṃ purisaliṅgaṃ uppajjati, ‘‘purima’’nti saṅkhaṃ gataṃ purisaliṅgaṃ jāyatīti attho. Sataṃ tiṃsa cāti ettha asādhāraṇāpi pārājikā no antogadhāyeva jātā pārājikāpannānaṃ bhikkhubhāvāya abhabbattā. ‘‘Asādhāraṇavacanena pana sāmaññena uddhaṭānī’’ti vadanti. ‘‘Satañceva tiṃsañca sikkhāpadānīti pāṭho’’ti ca vadanti. Bhikkhussa ca bhikkhuniyā ca catūsu pārājikesūti sādhāraṇesu eva. Atthi vatthunānattatā no āpattinānattatāti paṭhamapañho idha dutiyo nāma. Atthi āpattisabhāgatā no vatthusabhāgatāti etena viseso natthi. Mantābhāsāti matiyā bhāsā. ‘‘Abhivādanārahāti yathānisinnāva sīsaṃ ukkhipitvā vandanti. Navamabhikkhunito paṭṭhāya anuṭṭhitabbato āsanā na paccuṭṭhenti. Avisesenāti upajjhāyassa, itarassa vā vippakatabhojanassa, samīpagato yo koci vuḍḍhataroti attho. Vippakatabhojanenāpi hi uṭṭhahitvā āsanaṃ dātabbaṃ. Idha na kappantīti vadantopīti paccantimajanapadesu ṭhatvā ‘‘idha na kappantī’’ti vadanto vinayātisāradukkaṭaṃ āpajjati. Kappiyañhi ‘‘na kappatī’’ti vadanto paññattaṃ samucchindati nāma. Tathā idha kappantītiādīsupi ṭhatvā ‘‘idha kappantī’’ti vadanto vinayāgatabhikkhu vinayo pucchitabboti attho.
这里整体阐释本意为——由身体犯过失，是指以身体显知而为一过失，有时应以无显知犯，有时应以有显知犯，皆属身体行为。即使未作而称作“作”者，也言“我作恶，我所作非福”，此种语及教法中如《小部律》第443偈论也说“此乃汝所作，阿难，此恶事，因汝不问世尊而作”，此乃律藏对“未作而作”亦称“身体行为”。此理可适用诸如“由言语犯过失”等语句。前又称“前者”为人，即向前行进者；“前者”即在所有行为中起首发起作用者。初发令即男性标识，“前面”意指已被界定的前端，故云“最前者”。三十五十中有不常见的过犯不入内，但非入于犯漏之比库资格缺失者也。服用粗俗语算异常言辞。又例如出家比库用三十一条戒等。比库与比库尼皆列于四大巴拉基过失中，即是通用戒规。并非行为上的不合，而在于过失方面的分别。所说者为理据原理。行礼等礼节辛勤依教之义。比库出家以外诸长老、他寺足以尊敬。踏前示意“前方有座不能动坐”，此亦教内习惯难改。在捧座禅坐者中如是。言“不可打断彼处”是棍禅的特殊方言。敬礼持守其义，且座椅亦当让。但对白座竹席有所不同者因而衍生部分教律难移除。此乃著述中第二题所论，后续又称为是。礼法以语言明说。礼拜者按礼举头点首，尊敬之意。九位比库进往时应始终起立，不得坐回。特殊指导师或他人误持食具同席。碰到障碍须起立让座。如不遵守，在邻村或其他地区说“此不可”、“不可此处”因违背过重律令而犯过失。所谓“不可”，出言阻碍凡俗意思，断绝不符，乃断绝过恶断灭。故在不同情况下“不可”与“可”分别说明善恶，若言“可”，则为有修持之比库；若言“不可”，则不能云比库。此义宜明了。
Pañcakavāravaṇṇanā五法品释
§325
325.Naupeti puggalo. ‘‘Nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā’’ti (pāci. 299) vacanato nimantanābhāvā piṇḍapātikassa anāmantacāro vaṭṭati. ‘‘Gilānasamayo’’tiādinā ābhogaṃ katvā bhojanaṃ adhiṭṭhahitvā bhojanaṃ nāma. ‘‘Mayhaṃ bhattapaccāsaṃ itthannāmassa dammī’’ti evaṃ avikappanā. Parammukhe aguṇavacanaṃ ayaso. Sammukhā garahā. Sīladiṭṭhibyasanānaṃ vinayapariyāpannattā tehi saddhiṃ itare pañcakaṃ pūretuṃ vuttā. ‘‘Vinayadharapañcamena gaṇenā’’ti (mahāva. 259) vuttattā pañcakaṃ jātaṃ. Aññatarasmiṃ vihāre eko theroti attho. ‘‘Yonakavisayatoti cīnaṭṭhānā’’ti likhitaṃ. Aṭṭha kappe anussarīti pubbenivāsañāṇaṃ nibbattesīti attho. Anantare ṭhāne ṭhatvāti attho. Ñattiyā kammappatto hutvāti ñattiṭṭhapitakāle kammappatto hoti. Puna kammavācāya kammasiddhi. Ñattikhettanti ñattiyāva kātabbaṭṭhānaṃ tassā khettaṃ, ñattidutiyādikamme paṭhamaṭṭhapanaṃ tassā okāso nāma. Āraññake idañcidañcānisaṃsanti evaṃ idamatthitanti attho.
325.诱请他人。“本地区内集会或入室无问地请敬的比库僧”之言（《巴提》299），谓无请邀行为即构成乞食者不请行为。以“病时”带病威逼，称为强制摄取食物之义。说“我家有饭食名为此等”，以无意违犯语气，以此较无恶劣。面对众人粗鄙词语，如铁般严厉情态。相见时表示嫌恶。因戒律及见解的正道教诲，与众合成五者。以持律者身为团体中的“五”，《大部律》259云如此说五者已建成。单独一寺中有一位长老之意。指“中国边地”等破败之地。谓曾历八劫事相，往昔记忆已终止。指居住转移。以风俗律条为基准立法之后而犯过失。又论言语行为过失之成立。提到地域性质即“风俗”，是指风俗领地，此地理范围，早着基立为第一系列，称为“其名义处”。在丛林间有某些合成此义言。“风俗”的意义在此究竟说明。
Chakkavāravaṇṇanā六法品释
§326
326.‘‘Chabbassaparamatā dhāretabba’’nti vibhaṅge pāṭhattā evaṃ vuttaṃ. Cuddasaparamāni nava chakkāni honti. Kathaṃ? Paṭhamaṃ ekaṃ chakkaṃ, sesesu aṭṭhasu ekekena saddhiṃ ekekanti evaṃ tīṇi chakkāni antarapeyyāle vuttāni. Kathaṃ? ‘‘Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjatī’’tiādinā nayena pañcamena, chaṭṭhena ca tīṇi chakkāni. Lobhādayo cha vivādamūlāni, tathā anuvādassa. Dīghaso cha vidatthiyo vassikasāṭikāya. Tiriyaṃ cha vidatthiyo sugatacīvarassa. Vippakatacīvaraṃ ādāya pakkamane niṭṭhānantiko, sanniṭṭhānanāsana savana sīmātikkantikasahubbhārāti cha, samādāya vārepi chāti chakkadvayaṃ. Sattake pakkamanantikena saha satta.
326.“持六十年最高”以经文句法分析如是说。十四年加上九年共二十三年。如何相加？首先计六年，一共有八年，每年一同被称为一，合计三年中间隔年合计三。如此三大轮次之间有相间。使用第四次过失发生三次、六次过失、六次违反等逻辑，列为第六和三大轮。贪欲等六种为争议根本，由此文献记载。长远述说发生于雨季关闭期间。横向讲述发生于如来袈裟的例证。持有被盗袈裟时，行止时绝无违犯，得以避正边界之意，由此得出理据。包括收受时有七大轮。随处反复记述。
Sattakavāravaṇṇanā七法品释
§327
327.Chakkevuttāniyeva sattakavasena yojetabbānīti chakke vuttacuddasaparamāni sattakavasena yojetabbāni. Sattame aruṇuggamane nissaggiyanti ‘‘chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ, tato ce uttari vippavaseyyā’’ti evaṃ vuttaṃ nissaggiyaṃ hoti. Campeyyakkhandhake sugatacīvarabhāṇavārassa parato ‘‘idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā, tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā’’tiādinā nayena vuttasattakāti.
327.依据经文“依据车轮应结合为七”论述，十五之车轮合成七车轮依序缀合。第七车轮下山时为弃舍，谓“比库应于此衣作最大弃置，若有北方弃舍床铺”，如是教诫得成弃舍。于《庄严法》中关于如来袈裟演说之后，有言“若比库无犯过，调善僧团训斥，或多人合议，或单人告诫”之理，称为七法。
Aṭṭhakavāravaṇṇanā八法品释
§328
328. Tena saddhiṃ uposathādikaraṇaṃ ānisaṃso, akaraṇaṃ ādīnavo, tasmā ete aṭṭhānisaṃse sampassamānenāti attho. ‘‘Ayaso akkoso’’ti vuttaṃ. Pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ khantiṃ ruciṃ bhāvaṃ saññanti evaṃ akappiyakataṃ hoti appaṭiggahitakatantiādayo aṭṭha anatirittā. Sappiādi aṭṭhame aruṇuggamane nissaggiyaṃ hoti. Aṭṭhavācikā bhikkhunīnaṃ upasampadā ubhatoñatticatutthattā. Vassikasāṭikadānādīni aṭṭha varāni.
328. 关于共修五戒日的戒律事由，其功德是戒律的防护，若不守护则为害碍。因此对这八种缘事的观察涵义是：关于“铁之愤怒”的说法。前世曾有“说谎言”的行为，说谎者有“我说谎”的见解，持此见而坚执不放，生起恼恨、厌恶、喜乐、爱着等心态，如此行为不正当，不受赞许，称为非善法；且此八缘中第八“毁坏衣物”属于须付出抵罚的戒责。阿拉汉尼沙玛拉的受戒具有双重一致性。僧伽的雨季安居和施舍等共八事。
Navakavāravaṇṇanā九法门之解释
§329
329. Navahi bhikkhūhi bhijjati. Manussamaṃsavajjehi nava maṃsehi vinicchayo. Sundaraṃ na sundaranti saṅghāṭiādīni nava cīvarāni. Tāneva adhiṭṭhitakālato paṭṭhāya na vikappetabbāni, adhiṭṭhitakālato paṭṭhāya apaccuddharitvā na vikappetabbānīti adhippāyo. Nava vidatthiyo sugatacīvarassa. ‘‘Vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadatī’’tiādinā nayena adhammakamme dve navakāni pācittiyavasena vuttāni.
329. 九种受戒的比库。用与人类肉类同质的九种肉作决定。九种美观与不美观的僧衣等。正是根据这些受戒时定下的规范严格遵守，受戒后若违反则应接受责戒处罚。此为沙利子衣的九种规定。曾云“分部劝诫比库僧侣团”，通过这样的领受教诫，不正当行为有二十九种，皆以巴吉帝亚形式记载。
Dasakavāravaṇṇanā十法门之解释
§330
330. ‘‘Oramattakañca adhikaraṇaṃ hoti, na ca gatigata’’ntiādinā (cūḷava. 204) dasa adhammikā salākaggāhā. Viparītā dhammikā. Samathakkhandhake vuttehi samannāgato hotīti sambandho. ‘‘Saṃkaccikaṃ vā pakkhipitvā dasā’’ti vuttaṃ kappiyattā etesaṃ. Māturakkhitādayo dasa itthiyo. Dhanakkītādayo dasa bhariyā. ‘‘Sikkhāsammutiṃ datvā dasavassāya tassā dvādasavassakāle sayampi dvādasavassā bhavissatī’’ti vuṭṭhāpanasammuti sāditabbā. ‘‘Vinayadharasseva ‘āpattānāpattiṃ na jānātī’ti ārabbha yāva ‘ubhayāni kho panassa…pe… anubyañjanaso’ti pañcaṅgāni vatvā punapi ‘āpattānāpattiṃ na jānāti’cceva ārabbha yāva ‘adhikaraṇe ca na vinicchayakusalo hotī’ti pañca vuttā, te tathā tathā pañca pañca katvā dasa hontī’’ti likhitaṃ. ‘‘Dasavassāya bhikkhuniyā nissayo dātabbo’’ti ekaccesu potthakesu natthi, kiñcāpi natthi, pāṭho eva pana hoti.
330. “山坡地的事由存在，但无去处”之说等，有十种不正当的手杖之类。相反的正当行为亦有。此与《止集》论有关，因同类而接纳；“聚集并分开十个”的说法说明这些行为的可取性。其中母亲与护持者有十名妇女，财富守护者有十名妻子。曾立约定“如给受戒者授以学法，则其学法以十年为限，十二年后仍应维持十二年”，此约需加以说明。律学者说“戒律中有‘不知过失’的五段警告，接着又说‘两者皆不知过失’，一再五段共十份，依此反复而成十。”《十年约》规定比库尼依靠及诸事，某些典籍中未载，但诵习传承是存在的。
Ekādasakavāravaṇṇanā十一法门之解释
§331
331.Navodāyanti na pakāsenti. Rogameva rogātaṅkaṃ. Rogantarāyaṃ vā.
331. 他们未曾使初发明的法门显现出来。唯有病苦如同苦难之苦，抑或更甚。
Ekuttarikanayavaṇṇanā niṭṭhitā. · 增一法门之解释已毕。
Uposathādipucchāvissajjanāvaṇṇanā伍波萨他等问答之解释
§332
332. ‘‘Saṅghaṃ, bhante, pavāremī’’tiādi pavāraṇakathā nāma vinītagāthāsu viya.
332. “我向僧团请假，尊者”等请假事项，称为礼让表达，类似于律诵中的谦敬语句。
Atthavasapakaraṇavaṇṇanā义利论之解释
§334
334.Dasa atthavase paṭiccāti ettha tassa tassa sikkhāpadassa paññāpane guṇavisesadīpanato, apaññāpane ādīnavadassanato ca saṅghasuṭṭhutā hoti. Tattha yathāsambhavaṃ lokavajjassa apaṇṇattisambhavassa paññāpane payogavisuddhi guṇo. Paṇṇattisambhavassa pana sekhiyassa lokavajjassa paññāpane paṭipattivisuddhi guṇo, paṇṇattivajjassa āsayavisuddhi guṇo appicchādiguṇāvahanato, tenevāha ‘‘subharatāya suposatāya appicchatāya appicchassa vaṇṇaṃ bhāsitvā’’ti. Samaṇācāravisuddhi cassa guṇoti veditabbaṃ. Atha vā lokavajjassa paññāpane saṅghasuṭṭhutā hoti pākaṭādīnavato, paṇṇattivajjassa paññāpane saṅghaphāsutā hoti pākaṭānisaṃsattā. Tathā paṭhamena dummaṅkūnaṃ niggaho, dutiyena pesalānaṃ phāsuvihāro, paṭhamena samparāyikānaṃ āsavānaṃ paṭighāto, dutiyena diṭṭhadhammikānaṃ, tathā paṭhamena appasannānaṃ pasādo, dutiyena pasannānaṃ bhiyyobhāvo, tathā paṭhamena saddhammaṭṭhiti, dutiyena vinayānuggaho hotīti veditabbo. Parivāranayena vā paṭhamena pāpicchānaṃ bhikkhūnaṃ pakkhupacchedo, dutiyena gihīnaṃ anukampā hoti. Vuttañhetaṃ ‘‘dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ gihīnaṃ anukampāya pāpicchānaṃ pakkhupacchedāyā’’ti (pari. 498). Tathā diṭṭhadhammikasamparāyikānaṃ verānaṃ vajjānaṃ akusalānaṃ vasenapi yojanā kātabbā. Vuttañhetaṃ ‘‘dve atthavase…pe… paññattaṃ diṭṭhadhammikānaṃ verānaṃ samparāyikānaṃ verānaṃ paṭighātāyā’’tiādi (pari. 498). Apicettha sabbampi akataviññattipaṭisaṃyuttaṃ, gihīnaṃ pīḷāpaṭisaṃyuttaṃ, tesaṃ pasādabhogakkhayarakkhāpaṭisaṃyuttañca gihīnaṃ anukampāya paññattaṃ nāma, kuladūsakagaṇabhojanāni pāpicchānaṃ pakkhupacchedāya paññattaṃ. Sabbaṃ lokavajjaṃ diṭṭhadhammikasamparāyikaverādipaṭighātāya , mātugāmena saṃvidhānaṃ diṭṭhadhammikaverādisaṃvarāya paññattanti veditabbaṃ. Apicettha ādito paṭṭhāya dasaatthavasapakaraṇameva nissāya vinicchayo veditabbo.
334. 关于戒法实施的十项依据。此中对于各自戒条的宣说，其长处与不足的表明，显示了僧团纪律的纯正。依当地习俗，违法行为的质疑和惩治技术能够得到妥善处理。戒法的准确实施促进戒律清净，依戒法的准确表达使戒体纯净。用“洁白、恭敬、简朴、无厌”的意涵体现了清净的僧侣生活，这是修行学生的修习品德。戒者的行为遵照世俗规范纯净与戒法相应。由此产生能分别不善行为的品德，另外也可以防止恶行密集增加。如此，第一点是断除不净恶根，第二点是清净社群生活。第一点是断绝烦恼，第二点则应当渡解持戒人。《梵网经》约示，恶习根深时，疏远不净之人；善行增长时，安乐相续更深。以此为根基，分别恶人与恶行，镇禁争恶。又说，“两者缘起，故正法弟子有修行戒石依，善缘对应恶因矣”如是辩明。又，间断嗔恨、恶口败坏、社群离散，均需理解和治理。出离法、安住法等依止，均是此法要义。经文中亦云:“两种缘起，为诸弟子戒律之成立”，此为总摄。再者，依戒律修持者，须摒弃恶见与私见，纠偏正道。执持律法者，具备悲悯心怜悯在家人，防止恶性偏执。同时需掌握诵律内容及律义，守护律仪完整。恶缘根除，即为遍除恶缘脱恶趣障。至此，世俗异常不善行为、执持邪见及恶缘恶行之人，若得以正道制伏、避免受其影响，是故称正持戒者应当以此防护其损害。
Vatthuvītikkamena yaṃ, ekantākusalaṃ bhave;
以因缘转移为缘，所生者乃独具善性；
Taṃ saṅghasuṭṭhubhāvāya, paññattaṃ lokavajjato.
此为僧团清净之故，是以世间尊重的规定。
Pārājikādiṃ,
如巴拉基戒等诸项，
Paññattijānaneneva, yatthāpatti na aññathā;
乃规定所生，非他法生；
Taṃ dhammaṭṭhitiyā vāpi, pasāduppādabuddhiyā.
此亦因法相坚固及清净生智而立。
Dhammadesanāpaṭisaṃyuttaṃ itarañca sekhiyaṃ, idaṃ paṇṇattisambhavaṃ lokavajjaṃ nāma. Vatthuno, paññattiyā vā vītikkamacetanāyābhāvepi paṭikkhittassa karaṇe, kattabbassa akaraṇe vā sati yattha āpatti pahoti, taṃ sabbaṃ ṭhapetvā surāpānaṃ paṇṇattivajjanti veditabbaṃ. Tattha ukkoṭanake pācittiyaṃ, ‘‘yo pana bhikkhu dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ āpajjeyya, pācittiyaṃ (pāci. 475), yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṃ (pāci. 480), yo pana bhikkhu samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjeyya…pe… pācittiya’’nti (pāci. 485) evamādi saṅghaphāsutāya paññattaṃ. ‘‘Aññavādake vihesake pācittiyaṃ (pāci. 101), pārājikādīhi anuddhaṃsane saṅghādisesādi ca dummaṅkūnaṃ niggahāya, anupakhajjanikkaḍḍhanaupassūtisikkhāpadādi pesalānaṃ phāsuvihārāya, sabbaṃ lokavajjaṃ diṭṭhadhammikasamparāyikānaṃ āsavānaṃ paṭighātāya, sabbaṃ paṇṇattivajjaṃ diṭṭhadhammikānameva saṃvarāya. Sabbaṃ gihipaṭisaṃyuttaṃ appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya ca. Visesena ariṭṭhasamaṇuddesasikkhāpadaṃ, sāmaññena paccayesu mariyādapaṭisaṃyuttañca saddhammaṭṭhitiyā, ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassā’’ti (dī. ni. 3.358; a. ni. 8.30) ādisuttamettha sādhakaṃ. ‘‘Sikkhāpadavivaṇṇake (pāci. 439) mohanake pācittiya’’ntiādi (pāci. 444) vinayānuggahāya paññattanti veditabbaṃ. ‘‘Bhūtagāmapātabyatāya pācittiya’’nti (pāci. 90) idaṃ kimatthanti ce? Appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya ca. Kathaṃ?
有关佛法教说相应的戒律及其他应学法，此乃由规定产生的世间戒律。若以规定或因无意转践规则而犯过，或该作应作而失作，犯戒之处皆应逐一列明。饮酒犯戒者，须以规定察知。于此有违犯之过者，即有巴吉帝亚罪：『若比库因贪图善行而行恶，须自白悔过；』(巴吉446)『若比库为僧团审议而犯怨敌，离座则罪；』(巴吉451)『若比库共僧团合施袈裟，后犯戒者亦当悔过。』(巴吉456)如是种种，称为僧团律净之规定。『持异议者、撰毁者亦应悔过，』此与巴拉基等重罪相关，乃为断除恶根、护持调伏诸戒之训诫，故世间戒律均属依真法而生，是为丝毫无犯之防范。凡属俗人应持戒，亦应洁净心志，发率清净及增进清净。尤其为恶敌沙门所作训诫，依正法立根基，谓『此法微小，非为恶法也。』（经释3.358，论释8.30）此为根本经文的教导。『诠释戒文(巴吉415)中恶意犯戒，』等条，皆为律中说明所定，称为规定。『因村落下流之恶行而悔过，』(巴吉70)此指为何？因心不净、心净加增净故。如何者？
‘‘Bhūtagāmo sajīvoti, avipallattadiṭṭhino;
「有情群居，有生命者，持有不变见；
Tassa kopanasaññāya, pasādo buddhasāvake.
由彼愤怒心念，生起对佛弟子的欢喜；
‘‘Nijjīvasaññitaṃpetaṃ, akopento kathaṃ muni;
已了知无生者不复生灭，非愤非怒之相，贤者如何？
Jīvaṃ kopeyya niddoso, macchamaṃsānujānane.
因怒生心，若杀生食肉，何以为过？
Evampi –
如是者——
‘‘Tassa kopanasaññāya, pasādo buddhasāvake;
由彼愤怒心念，生起对佛弟子的欢喜；
Yato titthakarāvime, viratā bhūtagāmato;
从断绝邪见之地出发，远离众生恶道；
Lokassa cittarakkhatthaṃ, tatopi virato munī’’ti. –
为了保护世间心意，这样的圣者亦远离世间忧患。
Pasannānaṃ bhiyyobhāvo hoti.
心境清净之人，愈加明净光耀。
Vivittasenāsanabhogataṇhāvasenanijjīvamitārakkhaṃ;
厌离喧嚣住处的欲求，断除对居住地的执着，远离追求世间享乐，得以护持生存；
Buddhobhininnañca vivajjayanto;
对佛陀所示现之法怀有清净净信而与之亲近，故与世俗分别而独处；
Sikkhāpadaṃ tattha ca paññapesi.
在此持守戒律并展现智慧。
Nijjīvassāpi maṃsassa, khādanakaṃ yatiṃ pati;
即使是在没有积蓄的情况下，仍然努力忍耐吃用肉食。
Nindamānaṃ janaṃ disvā, bhūtagāmaṃ pariccaji.
看到众生受辱，便舍弃住于山林野外的生活。
Tikoṭiparisuddhattā, macchamaṃsānujānane;
因其行为洁净甚多，容许食用鱼肉。
Paṭicca maṃsānujānanaṃ, kamme diṭṭhippasaṅgabhayā.
因所依止的行为与见解执著有所关系而容许食用肉食。
Aparikkhakassa lokassa, parānuddayatāya ca;
在无所调查的世间中，也因随顺他人欲求而存在此情况。
Bhūtagāmapātabyatāya, pāṇātipātappasaṅgabhayā.
因对山林野外生活之弃绝，及杀生行为的缘故而由此产生畏惧。
Tattha pariyāyavacanaṃ anujāni bhagavā, uddissa kataṃ paṭikkhipi parassa vā pāpappasaṅgabhayena. Idha pana bhūtagāmapātabyatāya pāpābhāvañāpanatthaṃ attuddesikaṃ vihāraṃ, kuṭiñca anujānīti veditabbaṃ. Pakiriyanti ettha te te payojanavisesasaṅkhātā atthavasāti atthavasapakaraṇanti.
在此处，世尊根据词义转换的不同，意在说明或否定，由于畏惧他人恶业的结缘。因此，应理解此处为因众生聚居与贫困而产生的恶行消亡之本义兼具自利作用的止息之境与住所。于此，相关的具体用途分别被称为义务和意义实现的工具。
Mahāvaggavaṇṇanā niṭṭhitā. · 大品释注已完。
Paṭhamagāthāsaṅgaṇikavaṇṇanā
第一首偈的集体注解
Sattanagaresu paññattasikkhāpadavaṇṇanā七城制定学处释注
§335
335. Vacanasampaṭicchanatthe vā nipātoti attho. Aḍḍhuḍḍhasatānīti tīṇi satāni, paññāsāni ca. Viggahanti manussaviggahaṃ. Atirekaṃ vāti dasāhaparamaṃ atirekacīvaraṃ. Kāḷakanti ‘‘suddhakāḷakāna’’nti (pārā. 552-554) vuttakāḷakaṃ. Bhūtanti bhūtārocanaṃ. Paramparabhattanti paramparabhojanaṃ. Bhikkhunīsu ca akkosoti yā pana bhikkhunī bhikkhuṃ akkoseyya vā paribhāseyya vā (pāci. 1029). Antaravāsakanti aññātikāya bhikkhuniyā cīvarapaṭiggahaṇaṃ. Rūpiyanti rūpiyasabbohāraṃ. Suttanti sāmaṃ suttaṃ viññāpetvā tantavāyehi. Ujjhāpanaketi ujjhāpanake khīyanake. Pācitapiṇḍanti bhikkhunīpaapācitapiṇḍapātaṃ. Cārittanti nimantito sabhatto samāno santaṃ. Cīvaraṃ datvāti samaggena saṅghena cīvaraṃ datvā. Vosāsantīti bhikkhū paneva kulesu nimantitā bhuñjanti (pāci. 558), tattha cesā. Giraggacariyāti ‘‘yā pana bhikkhunī naccaṃ vā gītaṃ vā’’ti (pāci. 834) ca, ‘‘antovassaṃ cārikaṃ careyyā’’ti (pāci. 970) ca vuttadvayaṃ. Chandadānenāti pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya (pāci. 1167). Pārājikāni cattāri, bhikkhunīnaṃ saññācikakuṭiñca kosiyamissasanthatañca seyyā ca anupasampannena saha pathavīkhaṇanaṃ. Gaccha devateti bhūtagāmapātabyatā sappāṇakaudakasiñcananti attho. Mahāvihāroti mahallakavihāro. Aññanti aññavādakaṃ. Dvāranti yāvadvārakosā. ‘‘Anādariyapācittīti ca sahadhammikaṃ vuccamāno’’ti pāṭho. Payopānanti surusurukārakaṃ. Eḷakalomāni patto cāti eḷakalomadhovāpanañca ūnapañcabandhanapatto ca. Ovādo ceva bhesajjanti bhikkhunupassayaṃ upasaṅkamitvā ovādo taduttaribhesajjaviññāpanañca. Sūci araññakoti ‘‘aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcighara’’nti (pāci. 517) ca ‘‘yāni kho pana tāni āraññakāni senāsanāni sāsaṅka…pe… paṭidesetabba’’nti (pāci. 570) ca. Ovādoti yā pana bhikkhunī ovādāya vā saṃvāsāya vā na gaccheyya (pāci. 1055). Pārājikāni cattārītiādi dvīsu nagaresu paññattasampiṇḍanaṃ.
335.「Vacanasampaṭicchanattha」意谓词语断绝之义。数字为三百零五十。此处以人为计数标准。所谓「Atireka」指极多的外衣；「Kāḷaka」为清净黑色衣料。此为经中所称。『Bhūta』意为「过往食粮」；『Paramparabhatta』谓传承之粮食。在比库尼中，「akkosa」指比库尼若侮辱或嘲笑比库，则为罪责（巴吉经章1029）。「Antaravāsaka」指他人之比库尼衣物。『Rūpi』是银币之助称。『Sutta』指一般经文，用以告知并调和纠缠（网状缠绕）烦恼。『Ujjhāpana』谓消减烦恼之说。『Pācitapiṇḍa』指比库尼之违戒食恩事故。『Cāritta』指庄严庄重并令众喜悦之行为。『Cīvaraṃ datvā』意谓僧团中合共给予衣物。『Vosāsanti』意指比库于其族群中为特邀宾客而进食（巴吉经章558），其处即此。『Giraggacariya』指比库尼跳舞或唱歌之行为（巴吉经章834），亦指雨季居住处之行为（巴吉经章970）。『Chandadāna』乃于雨安居期间通过授意予特定学尼之赠与行为（巴吉经章1167）。巴拉基戒文中四种根本罪责，及比库尼告辞、慈悲及类似为除外及附加事宜，并伴有驱逐出土地。『Gaccha devata』指众生聚居贫乏而恐水火之义。『Mahāvihāra』乃大型寺庙。『Añña』指故意伤害异说者。『Dvāra』谓门闩等。所谓「Anādariyapācitti」即同法中所称之不敬与犯戒结合之概念。『Payopāna』指做轻佻行为者。『Eḷakalomāni patto cā』指被丢弃或剃除的发毛，连同不足五个发箍皆虑入戒中。诫勉与药剂乃比库尼受戒仪式之一环，并隐含法戒之讲述与制定。『Sūci arañña』即针状之石、牙、铁针类荒野禁物（巴吉经章517），亦有相关守护规定（巴吉经章570）。听命即比库尼不闻命令不得交往等（巴吉经章1055）。巴拉基戒中四大根本罪及两城中的集体公议。
Catuvipattivaṇṇanā四种违犯释注
§336
336.Ekatiṃsāye garukāti ubhato aṭṭha pārājikā, bhikkhūnaṃ terasa, bhikkhunīnaṃ dasa ca saṅghādisesā. Sādhāraṇāsādhāraṇavasena aṭṭha anavasesā nāma pārājikāni. Tadevāti sīlavipattiṃyeva. Vitthārato dassetuṃ ‘‘pārājika’’ntiādinā apucchitameva vissajjitaṃ. ‘‘Tattha yo cāyaṃ, akkosati hasādhippāyo’’ti pāṭho. Duṭṭhullavibhāvanavasenāgatavipattiṃ ṭhapetvā pucchāpaṭipāṭiyā yāvatatiyakapañhaṃ vissajjitumārabhi. Ukkhittānuvattikā bhikkhunī aṭṭha yāvatatiyakasaṅghādisesā idha pucchitattā anantarapañhā nāma jātā.
336.关于三十一种重大戒律，所谓「Garuka」指两组中八种根本巴拉基罪：比库三种，比库尼十种，及梵戒之桑喀地谢萨（小过）戒八种。以普通与非常地分为八种不可除灭的巴拉基。此即戒律违背之义。欲详明「巴拉基」等词，释法书中已详细问答且广泛释经。文中亦载「此人若侮辱调戏」等内容。比库尼中八种及两百余项桑喀地谢萨戒条系各例问答而生，称为「Antarapañha」。
Chedanakādivaṇṇanā截断等释注
§337
337. Pamāṇātikkantamañcanisīdanakaṇḍupaṭicchādivassikasāṭikāsugatacīvarappamāṇaṃ bhikkhunīnaṃ udakasāṭikāti cha chedanakāni. Cīvaravippavāsasammutiādayo catasso sammutiyo. ‘‘Ayaṃ tattha sāmīcī’’ti evaṃ āgatā satta sāmīciyo.
337.论及比库尼禁用过长衣物，即由染色之纱衣与染布制成。披衣和破损衣物等具四种别称。文中引文谓「此处为正当」的七种适当用物。
Asādhāraṇādivaṇṇanā不共等释注
§338
338. Pubbe vuttacuddasaparamāneva antarapañhe niṭṭhapetvā purimapañhaṃ vissajjento. Dhovanañca paṭiggahoti gāthā aṭṭhakathācariyānaṃ. Dve lomāni eḷakalomatiyojanaparamāni.
338.前文曾载十三个问题之回答，今提至先前问题止息时并完成。关于以水洗涤为契机之接受衣物经文，乃八大阿阇梨所述。文中指两类毛发即细毛及柔毛的最长长度。
Dvevīsati khuddakāti –
二十九小部中——
‘‘Sakalo bhikkhunivaggo, paramparañca bhojanaṃ;
『比库尼众部皆具，宴坐相传行食仪；
Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;
无越分以严肃持，善良节制不动摇；
Jānaṃ duṭṭhullachādanaṃ.
明智知戒具障护。
‘‘Ūnaṃ mātugāmena saddhiṃ, yā ca anikkhantarājake;
不足者与母族人，共行同行作伴行，
Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanaṃ.
对安静比库无问询，傍晚时分进村舍。』
‘‘Nisīdane ca yā sikkhā, vassikāya ca sāṭikā;
「坐具戒和雨季戒」
Dvāvīsati imā sikkhā, khuddakesu pakāsitā’’ti. –
「这二十二条戒法，将于小部别藏中详细宣说」——
Pāṭho . ‘‘Kulesu cārittāpattī’’ti pāṭho na gahetabbo sādhāraṇattā tassa sikkhāpadassa. Chacattārīsā cimeti chacattārīsa ime. ‘‘Pārājikāni saṅghādiseso’’ti evaṃ vuttasikkhāpade eva vibhajitvā vuttattā vibhattiyo nāma. Sādhāraṇanti aṭṭhannampi sādhāraṇaṃ. Pārājikabhūtā vibhattiyo pārājikavibhattiyo. Sādhāraṇe sattavajjo saṅghādiseso. Aññatarasmiṃ gaṇṭhipade ‘‘atha vā ‘dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, naññathā’ti pāḷiṃ uddharanti. Tattha ‘cattāri kammānī’ti visesābhāvā uddharitapotthakameva sundaraṃ, pubbepi vibhattimattadassanavaseneva cetaṃ vuttaṃ. ‘Na samathehi vūpasamanavasenā’ti vatvā cattāri kammavibhajane ‘samathehi vūpasammatī’ti na visesitaṃ uposathappavāraṇānaṃyeva vibhāgattā. Kasmā? Etthāpi ‘uposathappavāraṇānaṃyeva visesetvā nayaṃ dethā’ti vuttattā, adhammena vaggādikammena āpattiyopi vūpasammantīti āpajjanatoti veditabba’’nti vuttaṃ, vicāretabbaṃ. Dvīhi catūhi tīhi kiccaṃ ekenāti dvīhi vivādādhikaraṇaṃ, catūhi anuvādādhikaraṇaṃ, tīhi āpattādhikaraṇaṃ, ekena kiccādhikaraṇaṃ sammatīti attho.
文中所载「族姓中亦有行为违犯」的语句，一般并不取用，乃因其为通说该条戒律。四十四者，即四十四条戒律。『犯戒与僧团分别戒』，是如此宣说的戒律条款并加以区分，称为分别（vibhatti）。一般而言，「分别」指十八种。作为犯巴拉基咖戒的分别，则称为巴拉基咖犯戒的分别。在通用戒法中，七种重戒为犯巴拉基咖戒。有一处，在结戒法门中有解释「或者二羯磨、二波罗奈，加上四种业，有五种若干」，所引巴利文「四种业」实际上并无特别限定，可看作虽示断别戒律，但不专指波罗奈和羯磨的分类。故戒律中对羯磨与波罗奈的分别，并非特别注明。何以如此？亦因有说「专指波罗奈与羯磨的分别起见，宜作此限定」，且即使触犯律仪简分、五等法门起罪，也纳入通和通约的覆行；所谓覆行即是复违。如是细议。二与四与三，是指二种争讼法庭、四种辩论法庭、三种罪过法庭，一种法庭事务。目的是同一事项的审理。
Pārājikādiāpattivaṇṇanā巴拉基咖等罪释注
§339
339.Nibbacanamattanti vevacanamattaṃ. Seseti ādito sesā majjhantā. Padanti sikkhāpadaṃ. Saddhācittaṃ pasannacittanti attho, ‘‘santācitta’’nti vā pāṭho. Anāḷiyanti daliddaṃ. Kiñcāpi idaṃ nibbacanaṃ ‘‘garukaṃ lahukañcā’’tiādipañhe natthi, ‘‘handa vākyaṃ suṇoma te’’ti iminā pana vacanena saṅgahitassatthassa dīpanatthaṃ vuttanti veditabbaṃ. ‘‘Ākāso pakkhinaṃ gatī’’ti ca pāṭho atthi, so jātivasena yujjati. Pakkhīnanti ujukameva.
339.「终结的意思」，谓断尽意思。开始生起、终结存在、中间延续。这里作戒律记载。念佛心清净、意敏明，亦可念作「念心清净」。肮脏污秽义。此终结词难以归类其轻重，如「重或轻」等的问答，不存在。显然语句为「但听我语」，当是为此语意之合摄，用以开示应会通意者。文中亦有「天空鸟行」之语，其含义与出世义相契合。鸟是飞行迅疾者。
Paṭhamagāthāsaṅgaṇikavaṇṇanā niṭṭhitā. · 第一偈集释说明已毕。
Adhikaraṇabhedavaṇṇanā
犯戒条目分类说明
Ukkoṭanabhedādivaṇṇanā掘举分别等之说明
§340
340.Adhikaraṇaukkoṭenasamathānaṃ ukkoṭaṃ dassetunti adhikaraṇāni sattahi samathehi sammanti, tāni ukkoṭento satta samathe ukkoṭeti nāmāti adhippāyo. Pasavatīti sambhavati. ‘‘Anuvādādhikaraṇe labbhantī’tiādīni ‘dhammo adhammo’tiādīnaṃ samānattā tesu visesato labbhantī’’ti vuttaṃ. Anihatanti suttādinā. Avinicchitanti ‘‘āpattianāpattī’’tiādinā. ‘‘Tattha jātakaṃ adhikaraṇaṃ ukkoṭeti…pe… tiṇavatthārakaṃ ukkoṭetī’’ti daseva vuttā. ‘‘Sammukhāvinayapaṭiññātakaraṇayebhuyyasikā avuttattā ukkoṭetuṃ na sakkā, kammavācāpi tesaṃ natthi. Tasmā te ukkoṭetuṃ na sakkāti vadantī’’ti likhitaṃ. Pāḷimuttakavinicchayenevāti vinayalakkhaṇaṃ vinā kevalaṃ dhammadesanāmattavasenevāti attho. Khandhakato vā parivārato vā ānītasuttena. Nijjhāpenti dassenti. Pubbe dhammavinayena vinicchitaṃ adhikaraṇaṃ upajjhāyādīnaṃ atthāya ‘‘adhammaṃ dhammo’’tiādīni dīpetvāti attho. Visamāni kāyakammādīni nissitattā visamanissito. Evaṃ sesesu.
340.「条目归类呼唤」之义，即七法归类和统一，谓条目列举合为一类称作归类呼称。谓作七大类分类之统摄问题。发生名为调伏之意。文中所说「辩论法庭中所获」、「善恶」等同类义俗，特别而言说。曰无怨，谓无罪，无罪免责。曰谓无过代表罪过免除。文中说「其中有生死法庭归类称呼……以三文支统摄」。又有说明「当面反省调伏者，不得起调伏，连言语犯戒也无」。故此别类未能为调伏者。此如戒文明藏所载。因无戒典，仅教法说而已。又或从戒律篇章或附录引来阐明。终止、阐明。以往开示律法分类学方法，以对师长等之利益而示解说「不法即是法」，即此义。因由诸业不正所致。故于诸终结中解释。
Adhikaraṇanidānādivaṇṇanā诤事因缘等之说明
§342-3
342-3.Kiṃsambhāranti kiṃparikkhāraṃ, ettha kinti liṅgasāmaññamabyayaṃ. Pubbe uppannavivādaṃ nissāya pacchā uppajjanakavivādo vivādanidānaṃ nāma. Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatīti bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti pārājikaṃ, vematikā paṭicchādeti thullaccayaṃ, bhikkhu saṅghādisesaṃ paṭicchādeti pācittiyaṃ, ācāravipattiṃ paṭicchādeti dukkaṭaṃ. Pubbe kataukkhepaniyādikiccaṃ nissāya uppajjanakakiccānaṃ. Kīdisānaṃ? Samanubhāsanādīnaṃ vasena. Taṃ hīti adhikaraṇaṃ.
何为集会，何为准备？此处所说的是迹象共相与灭尽。以前的争论已生，后来由此而生的争论谓之生起争论。因有过失事件之条件，则产生四种过失：比库尼知晓巴拉基法而掩盖之，则为巴拉基；违背规则则掩盖土喇吒亚；比库掩盖桑喀地谢萨；行为违犯则掩盖恶作。这里指前所作的不正行为等为因缘，故产生后续所作之行为。何种行为？如随共语等密集发动。此即所谓事由（议论法）。
§344
344. Adhikaraṇesu yena adhikaraṇena sammanti, taṃ dassetunti yadā adhikaraṇehi sammanti, tadā kiccādhikaraṇeneva sammanti, na aññehīti dassanatthaṃ vuttaṃ, na ekantato adhikaraṇeneva sammantīti dassanatthaṃ.
所谓争执，乃因争论议题而发生。于是当各议题达成一致时，即以该议题为准，不另用他法，为了说明此义，故言非专以某一指定议题达成一致也。
§348
348.Āpattādhikaraṇesaṅgho vivadatīti āpattānāpattīti evaṃ.
因有过失案件而僧众争辩，亦即所说的过失与非过失。
§353
353. Samuṭṭhānābhāvato sammukhāvinaye kammassa kiriyākaraṇamiccādinā avibhajitvāva sativinayādīnaṃ channaṃyeva cha samuṭṭhānāni vibhattāni. Taṃ kasmā? Kammasaṅgahābhāvena, sativinayādīnaṃ viya saṅghasammukhatādīnaṃ kiccayatā nāma natthīti adhippāyo.
因无起因而分歧，时在现前戒律下，行为不当等未分离，如同被遮盖之现前戒律等的六种分裂。何以致此？因无共同的行为聚合，故不像在僧众现前之戒律等下，有行为统一的性质，故此说不成。
Adhikaraṇabhedavaṇṇanā niṭṭhitā. · 诤事分别说明已毕。
Dutiyagāthāsaṅgaṇikavaṇṇanā
第二诗集注释
Codanādipucchāvissajjanāvaṇṇanā举罪等问答之说明
§359
359. Viggāhikakathanti attho. Nisāmayāti sallakkhehi. ‘‘Kāraya’’ iti pāṭho. Pubbāparaṃ na jānāti, tasmā akovido hotīti eke. Ayaṃ pana duvidhepi kicce kenaci iriyāpathena.
所谓揭示传达，是指以音声标迹诸言语。『作使』的课文，在前后未明白前，故称无知者。有时此事以不同方式作业，依不同路径进行。
Codanākaṇḍavaṇṇanā
咒诵章节解说
Anuvijjakakiccavaṇṇanā随行者职责之说明
§360
360. Anuvijjakapucchane ājīvavipatti na pucchitā. Pañcāpattikkhandhavasena ācāravipatti pucchitā. ‘‘Ājīvavipattiyāpi tatheva, saṅgahagamanato’’ti vadanti. ‘‘Ajjhāpajjanto’’ti pāṭho.
360. 关于业缠相续的提问不包括生活业障。行为业障则如五蕴业障那样被提问。『生活业障亦如是，因集聚与分散』如是说。文献中有读作『现作之物』的版本。
§363
363. Tasmā na ca āmisaṃ nissāyāti sambandhitabbaṃ.
363. 因此，不应将此与世间染污相依附而联系。
Cūḷasaṅgāmavaṇṇanā
小战斗章节解说
Anuvijjakassapaṭipattivaṇṇanā审察者行事法的说明
§365
365.Ṭhānanisajjavatthādinissitāti ‘‘evaṃ ṭhātabbaṃ evaṃ nisīditabba’’nti evamādikā. Saññājananatthanti ‘‘evaṃ vattabba’’nti evaṃ sañjānanatthaṃ. Anuvidhiyantenāti citte ṭhapentenāti attho. Lajjā sā nu khoti kiṃ sā lajjā ayaṃ parisāti adhippāyo. Anuyogavattaṃ kathāpetvāti ‘‘kimanuyogavattaṃ jānāsī’’ti pucchitvā teneva kathāpetvā. Ajānanappasaṅgā nāma aññāṇaṃ.
365. 所谓立说坐说等，意谓『应如此立，应如此坐』等诸法。所谓感受生起，是指『应如此起用』之意。『羞耻为难否？此为羞耻，此为烦恼和愚昧之主宰』。所谓依止联系而论，意谓『若知此依止为何，则可言之』。无知相关者，称为无明。
§367
367.‘‘Bhayena bhayā gacchatī’’ti bhayena bhayahetu bhayā gacchatīti hetuvasena vuttaṃ. Yathā ‘‘rattattā pana duṭṭhattā ca chandā dosā ca gacchatī’’ti hi vuttaṃ, evaṃ.
367.『畏惧由畏惧生成』，意谓以畏惧为因，畏惧而生起。譬如『夜间恶行及欲心和瞋恚生起』，亦如是说。
Mahāsaṅgāmavaṇṇanā
大集会的注释
Voharantenajānitabbādivaṇṇanā进行言说者应知等事项的说明
§375
375.Vaṇṇāvaṇṇoti nīlādivaṇṇavasena ca ārogyatthādiavaṇṇavasena ca vuttasukkavissaṭṭhi.
『色色』者，指如青色等诸色彩之状，亦指健康目的等之状，此者谓清净、安稳之境界也。
§402
402.Bhūmipucchāti bhūmi puthavī jagatī cāti sabbāni pathavivevacanāni.
『地尾』者，地、土地、世界，此三名皆为土地之不同说法也。
Kathinabhedavaṇṇanā
坚固之别释
Kathinaatthatādivaṇṇanā咖提那衣已铺设等事项的说明
§403-4
403-4.Kinti kathaṃ. Anādiyadānaṃ tāvakālikavatthu. ‘‘Anāgatavasena anantarā hutvā’’ti udakāharaṇādipayogassa dhovanādipubbakaraṇassa pacchā uppajjanato, dhovanādikiriyañca sandhāya payogakaraṇato vuttaṃ. Purejātapaccaye panesa payogoti attho. Ekaṃ dhammampi na labhati attano purejātassa natthitāya.
何故与如何？此非起始的现成事务，谓“作为未来之事，随即发生”，如取水等之用具，乃因洗涤等之前方便而生起，洗涤等之事缘由此用具而生。所谓先有原因后有用也。即过去世之因果而言也。一法若未得，则自身之过去世所依不可得。
Kathinādijānitabbavibhāgavaṇṇanā咖提那衣等应知分类的说明
§412
412.Rūpādidhammesūti vaṇṇagandhādiaṭṭhakesu. ‘‘Vassānassa pacchimo māso’’ti (pārā. 218) vuttattā pacchime māse yasmiṃ vā tasmiṃ vā divase attharituṃ vaṭṭatīti siddhaṃ.
『色等法』者，指色香等八法中之八法。所谓“年末之月”，依此法说，谓于此月、此日得成其事已成理也。
§415
415. ‘‘Ādiccabandhunāti vuttattā theravacana’’nti vadanti.
415. 他们说“这就是被称为‘原始亲属’的长老语典”。
Palibodhapañhābyākaraṇakathāvaṇṇanā障碍问题解答论的说明
§415-6
415-6. Sanniṭṭhānantiko kathaṃ bahisīmāya uddharīyati? Bhikkhu akatacīvaraṃ samādāya pakkamati ‘‘na paccessa’’nti, tassa bahisīmāgatassa evaṃ hoti ‘‘nevimaṃ cīvaraṃ kāressa’’nti, evametassa bahisīmāgatassa uddharīyati. Kathaṃ antosīmāya? Akatacīvaraṃ samādāya pakkamati ‘‘na paccessa’’nti, tato tattha phāsuvihāraṃ alabhanto tameva vihāraṃ āgacchati, tassa cīvarapalibodhoyeva ṭhito, so ca ‘‘nevimaṃ cīvaraṃ kāressa’’nti citte uppanne chijjati, tasmā ‘‘antosīmāya uddharīyatī’’ti vuttaṃ. Sanniṭṭhānantikaṃ duvidhaṃ ‘‘na paccessa’’nti āvāsapalibodhaṃ chinditvā tato punapi tameva vihāraṃ āgantvā ‘‘nevimaṃ cīvaraṃ kāressa’’nti sanniṭṭhānaṃ karoti, bahisīmāya ṭhatvā ‘‘nevimaṃ cīvaraṃ kāressaṃ na paccessa’’nti cittuppādena sanniṭṭhānantikaṃ hoti. Gāthāyampi ‘‘dve palibodhā apubbaṃ acarima’’nti idaṃ imameva sandhāya. ‘‘Āsāvacchediko kathaṃ antosīmāya ? Āsīsitena ‘tumhe vihārameva patthetha, ahaṃ pahiṇissāmī’ti vutto pubbe ‘na paccessa’nti āvāsapalibodhaṃ chinditvā gato puna taṃ vihāraṃ gantvā tena ‘nāhaṃ sakkomi dātu’nti pahito hotī’’ti likhitaṃ. ‘‘Atthāre hi sati uddhāro nāmā’’ti atthāraṃ vinā uddhāraṃ na labhanti, tasmā vuttaṃ. Purimā dveti ‘‘dve kathinuddhārā ekuppādā ekanirodhā’’ti vuttādhikāre paṭhamaṃ vuttā antarabbhārasahubbhārā. Na pakkamanantikādayo dve. Ekato nirujjhantīti uddhārabhāvaṃ pāpuṇantīti attho.
415-6. 何以界外（bahisīmā）行为得以解除？比库携未垢衣出行，名言“不可退还”。对界外来者，也如此说“不可使用此衣”。如此界外来者便得解除。内界（antosīmā）如何解除？携未垢衣出行谓“不退还”，继而未得户外住处，遂入室内住所，此时衣义出现，念生“不可使用此衣”，由是云“内界亦得解除”。具足存在者内外双向“不可退还”断住所义，复返住所言“不可用此衣”，显具存在，立于界外，生“不用此衣，不可退还”的心起，即得具足内外解除。韵文亦云“两义初发且最初”，专指本法。断爱欲者如何得内界解除？用所谓“诸位当住住所，我当离去”语，先断住所义，后返而至住所，辞曰“我不堪受”，即成离去。谓“仅此时有解除”，无此则无解除，故云。前人曰“两种严厉解除，一起起一灭”，适于本说。非绝对退还等二者。由一面止灭即得解除，这乃义理。
Kathinabhedavaṇṇanā niṭṭhitā. · 咖提那衣分别的说明结束。
Paññattivaggavaṇṇanā niṭṭhitā. · 施设品释毕。
Upālipañcakavaṇṇanā
伍巴离五论说。
Anissitavaggavaṇṇanā无依止品释
§419
419.Kāyikaupaghātikā nāma kāyena vītikkamo.
419. “身体罪”者，谓身体有破坏行为。
Nappaṭippassambhanavaggavaṇṇanā不轻安品释
§420
420.Omaddakārakoti omadditvā abhibhavitvā kārako.
420. “作育者”者，谓使生长、滋长者。
Vohāravaggavaṇṇanā言说品释
§424
424. Bhedakaravatthūni nissāya vivādādhikaraṇaṃ samuṭṭhāti, evaṃ yathāsaṅkhyaṃ gacchati. Kodhopanāhādidvādasamūlapayogaṃ vivādādhikaraṇaṃ, tathā sesesu. Osāraṇādīsu navasu ṭhānesu kammañattiyā karaṇaṃ. Dvīsu ṭhānesu ñattidutiyañatticatutthakammesu. Yasmā mahāaṭṭhakathāyaṃ vuttanayeneva ubhatovibhaṅgā asaṅgahitā, tasmā yaṃ kurundiyaṃ vuttaṃ, taṃ gahetabbanti sambandho.
424. 依托违事缘起争端问题，依此过程而展延。以愤怒嗔恚等十二根本妨碍为争议缘起，余亦如是。于妨碍等九新处所，依行为不善为事。两处为第二区及第四区妨碍行为。因大注疏说中，此两分明割断，故取库伦底所说为准据。
Diṭṭhāvikammavaggavaṇṇanā邪见业品释
§425
425. Tiṇṇannaṃ upari saha āpattiṃ desetuṃ na labbhanti. Kammanānāsaṃvāsakānaṃ laddhiggahitakova laddhinānāsaṃvāsako. ‘‘Avippavāsasīmāya ṭhitassā’’ti mahāsīmaṃ kira sandhāya vuttaṃ.
关于越界犯过者的教导，不应宣说。业者之类的传染者，好比获得却患传染者。『立于无越界的正大界限处』，这是针对大界限所说。
§433
433. ‘‘Ummādā cittakkhepā’’ti pāṭho.
这里有『疯狂的心念落失』这一段文句。
Musāvādavaggavaṇṇanā妄语品释
§444
444.Pariyāyena jānantassāti yassa kassaci jānantassa pariyāyena vuttamusāvādoti attho.
所谓知道其变通者，是指对某人所知变动而说谎的意思。
§446
446.Anuyogo na dātabboti tena vuttaṃ anādiyitvā tuṇhī bhavitabbanti attho.
教导不应成为提供者，由此说不宜一开始施教，应独自寂静方为义。
Bhikkhunovādavaggavaṇṇanā比库教诫品释
§454
454.Vohāraniruttiyaṃ saddaniruttiyaṃ. Maggapaccavekkhaṇādayo ekūnavīsati.
此处是行为规戒言辞，也是语辞规范。包括道之检视等，共计十九种法。
Ubbāhikavaggavaṇṇanā举罪品释
§455
455.Pasāretā mohetā.
由无明扩散而生的迷惑。
Adhikaraṇavūpasamavaggavaṇṇanā诤事止息品释
§458
458.‘‘Yathārattanti anupasampanne apekkhatī’’tipi vadanti. ‘‘Yathāvuḍḍhanti upasampanne apekkhatī’’ti likhitaṃ.
458.“如同未入定者所持的专注一般”，三种说法如此。“如同已入定者所持的专注一般”则是书写版本。
Kathinatthāravaggavaṇṇanā咖提那衣散失品释
§467
467. ‘‘Ekāvatto’’tipi paṭhanti, tassa kuddho kodhābhibhūtoti kirattho. Ekavatthotipi keci, uttarāsaṅgaṃ apanetvā ṭhitoti kirattho, taṃ sabbaṃ aṭṭhakathāyaṃ uddhaṭapāḷiyā virujjhatīti. Ekāvaṭṭoti hi uddhaṭaṃ, tasmā na gahetabbaṃ. Antarā vuttakāraṇenāti ‘‘kiccayapasutattā vandanaṃ asamannāharanto nalāṭaṃ paṭihaññeyyā’’tiādivuttakāraṇena.
467.“独自住者”一词有人这样解说，即此人被忿怒所支配。另有人说，独住者是指着持上衣独处站立的人，这种义理在此注疏中用高傲巴利文体加以排斥。‘独自住者’本为高傲，故不应采纳。用以反驳的是因他人而宣说的言词，如‘庄严恭敬者应承受鞭打’等。
Upālipañcakavaṇṇanā niṭṭhitā. · 伍巴离五法释毕。
Āpattisamuṭṭhānavaṇṇanā犯戒等起的解释
§470
470.Pubbe vuttamevāti sahaseyyādipaṇṇattivajjaṃ. Itaranti sacittakaṃ. Desento, domanassiko aññehi bhiṃsāpanādīni katvā āpattiṃ āpajjitvāti adhippāyo.
470.所谓早前所说者，即持卧具等犯戒。至于他人则指心念。说此是因果，即有人恶意教唆他人造诸严重错误而获罪。
Dutiyagāthāsaṅgaṇikavaṇṇanā
第二偈文组合的说明
Kāyikādiāpattivaṇṇanā身等罪的解释
§474-5
474-5. Nidānuddesaṃ vinā sesuddesābhāvā ‘‘sabbapātimokkhuddesānañca saṅgaho hotī’’ti vuttaṃ. Vinaye garukā vinayagarukā. Idaṃ pana dvīsu gāthāsu kiñcāpi āgataṃ, aññehi pana missetvā vuttabhāvā nānākaraṇaṃ paccetabbaṃ. Navasu ṭhānesu kammaṃ hotīti kammañatti hoti. Vācāti vacīsambhavā. Addhānahīno ūnavīsativasso. ‘‘Apicetthāti kurundivādo’’ti vuttaṃ. Vanappatinti evaṃ adinnādāne āgataṃ vanappatiṃ. Vissaṭṭhichaḍḍaneti sukkavissaṭṭhiyaṃ. Dukkaṭā katāti dukkaṭaṃ vuttaṃ. Āmakadhaññaṃ viññāpetvā bhuñjantiyā pubbapayoge dukkaṭaṃ, ajjhohāre pācittiyaṃ.
474-5. 没有对偈文主旨的说明，无法具足结论，但传说中“诸巴提摩诃律戒偈文之集合”是存在的。戒律师即戒律理解的资深师者。这两偈文确实有来历，若加以混淆则须用各种理由排斥。新场所有业，是因业职务的原因。语是言语事因。少入侮辱二十余年。说此即弦争。森林财产指夺取森林中财物的不正行为。尽毁者指毁坏良好田地。说造恶业是“恶业”的意思。告知酸稻谷，吃用前后业，有恶劣之意，是纠正的过失。
Pācittiyavaṇṇanā巴吉帝亚的解释
§476
476. Mahāsaṅghikā sāmaṇerepi āpattiṃ desāpenti kira, tena vuttaṃ ‘‘na desāpetabbā’’ti, daṇḍakammaṃ pana tesaṃ kātabbaṃ tathārūpe oḷārikavītikkame.
476. 大众部派认为对沙玛内拉犯戒亦应宣说，此言被否定，称“不应宣说”，但对其应作的处罚是犯戒者受到类似鞭打等惩罚。
Avandanīyapuggalādivaṇṇanā不应礼敬者等的解释
§477
477.Dasasataṃ āpattiyoti sahassaṃ āpattiyo. Campāyaṃ vinayavatthusminti campeyyakkhandhake. Adhammena vaggantiādīni cattāri kammāniyeva bhagavatā vuttānīti attho. Na kevalaṃ āpattiyeva, atha kho cha samathā…pe… sammukhāvinayena sammanti, samāyogaṃ gacchanti sammukhāvinayena sampayogaṃ gacchantīti attho. Vinā samathehi sammati, samathabhāvaṃ gacchati. Paṭisedhatthe sati vinā samathehīti samathehi vināti attho.
477.「十百犯」意谓成千的犯戒错误。此于《钵笈叶律藏》中《钵笈叶分》中言及。所谓下品卷等四种犯戒，乃是世尊所宣说之义。此非仅仅指犯戒本身，而是指禅定等亦能调伏烦恼等，持现前调伏戒法而得调伏，所得相应之法以达调伏境界。无有禅定则难以得调伏，故意思是指由禅定而得调伏。若无觉知则无禅定，此处「由禅定得调伏」的义理也。
Soḷasakammādivaṇṇanā十六甘马等的解释
§478
478.Asuttakanti suttavirahitaṃ, usuttaṃ tatra natthīti adhippāyo.
478.「不净」意谓无正典随缘参考，因而无正典临在。此是对无正典之情况之说。
Dutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā. · 第二偈颂集的解释已完结。
Sedamocanagāthāvaṇṇanā
解除困扰偈之解说
Avippavāsapañhāvaṇṇanā不离宿问的解释
§479
479.Tahinti tasmiṃ puggale. Akappiyasambhogo nāma methunadhammādi. ‘‘Varasenāsanarakkhaṇatthāya vissajjetvā paribhuñjituṃ vaṭṭatī’’ti garubhaṇḍavinicchaye vutto. Ekādasāvandiye paṇḍakādayo ekādasa. Upeti saparisaṃ. Na jīvati nimmitarūpattā. ‘‘Ubbhakkhakena vadāmī’’ti iminā mukhe methunadhammābhāvaṃ dīpeti. Adhonābhivivajjanena vaccamaggappassāvamaggesu . Gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāyāti bhikkhuniyā gāmāpariyāpannaparatīre nadisamīpameva sandhāya vuttā. Tattha paratīre gāmūpacāro ekaleḍḍupāto nadipariyantena paricchinno, tasmā paratīre ratanamattampi araññaṃ na atthi, tañca tiṇādīhi paṭicchannattā dassanūpacāravirahitaṃ karoti. Tattha attano gāme āpatti natthi. Paratīre pana ekaleḍḍupātasaṅkhāte gāmūpacāreyeva padaṃ ṭhapeti. Antare abhidhammavasena araññabhūtaṃ sakagāmaṃ atikkamati nāma, tasmā gaṇamhā ohīyanā ca hotīti ñātabbaṃ. Ettāvatāpi santosamakatvā vicāretvā gahetabbaṃ. Bhikkhūnaṃ santike upasampannā pañcasatā mahāpajāpatippamukhā. Mahāpajāpatipi hi ānandattherena dinnaovādassa paṭiggahitattā bhikkhūnaṃ santike upasampannā nāma.
479.此谓涉事之人。所谓不合行为，是指不正当结合等诸行为。如在品类详说中曰：为求远离染污保护，而断除遗弃得以享用。此乃于重罪悬殊裁断中所说。十一种男子与阉者等为十一种。共同在会中。因不生故，此亦非相似体。谓若以分割上部遮掩则称断除不合行为。以下通过诸途径分别说明。女比库行经村外入河虽在河边但实际在村外行止。这里村外之地有单独泥沟，河边之地为村外之极边界。因其被芒草覆蔽，无人可见且不着眼于往来者。该处其所在村庄无犯戒，但其于村外围泥沟狭地步伐即为不净（犯戒）之处，如此应知。取此观而满足，应加深思。入弟子为五百多具足比库之聚会，乃由阿难长老授教而得入。
Pārājikādipañhāvaṇṇanā巴拉基咖等问答之解释
§480
480.‘‘Dussakuṭiṃ sandhāyā’’ti saha dussena vītikkamanassa sakkuṇeyyatāya vuttaṃ. Liṅgaparivatte paṭiggahaṇassa vijahanato sāmaṃ gahetvā bhuñjituṃ na vaṭṭati. Kākaūhadanaṃ vāti kākena ūhadanaṃ vā. ‘‘Tayo purisepi upagantvā’’ti pāṭhaseso.
480.「附舍恶室」者，是与恶之遗弃相违，被提谓安置于恶楼而无适合安住之处。因形相变化而不能安住，传说鸦巢为鸦所筑也。文末有「三男并至」句续。
Pācittiyādipañhāvaṇṇanā巴吉帝亚等问答之解释
§481
481.Methunadhammapaccayā nāma kāyasaṃsaggo. Taṃhetu methunadhammassa pubbabhāgabhūtaṃ kāyasaṃsaggaṃ vāyāmantiyāti aṭṭhavatthupūraṇaṃ sandhāya. Paribhogappaccayāti paribhogakāraṇā. Tasmāti yasmā paribhogappaccayā āpajjati, tasmā bhojanapariyosāne hotīti attho. Porāṇapotthakesu ‘‘tassā’’ti pāṭho. ‘‘Kāraṇavacanaṃ sundaraṃ bhojanaparicchedadassanato’’ti vadanti.
481.所谓因不合行为而生之身体接触，是指前段所说之不合行为导致之身体接触。因而对不合行为导致沟通之身体相续，作八十层详尽思惟。因其是因而生之缘故，又名为因身体接触行为。然因其是因而致不净，故至饮食结束亦被视为不净。古藏有「其」之文句，谓此作为因文甚美，可谓于饮食界别视角而明说。
Sedamocanagāthāvaṇṇanā niṭṭhitā. · 汗释偈之解释已毕。
Pañcavaggo
五众
Kammavaggavaṇṇanā甘马品之解释
§483
483. ‘‘Ummattakasammutiṃ ummattake yācitvā gate asammukhāpi dātuṃ vaṭṭatī’’ti vuttaṃ. Tattha nisinnepi na kuppati niyamābhāvā. Asammukhā kate dosābhāvaṃ dassetuṃ ‘‘asammukhākataṃ sukataṃ hotī’’ti vuttaṃ. Dūtena upasampadā panettha sammukhā kātuṃ na sakkā. Kammavācānānattasabhāvā pattanikkujjanādayo hatthapāsato apanetvā kātabbā, tena vuttaṃ ‘‘asammukhā kataṃ sukataṃ hotī’’ti. ‘‘Pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karotī’’ti ayaṃ vacanattho. Ṭhapetvā kattikamāsanti so pavāraṇāmāso, dve ca puṇṇamāsiyoti paṭhamadutiyavassūpagatānaṃ pavāraṇā puṇṇamāsā dve.
四百八十三：“疯人私定之行为，向疯人乞求时，虽转身不面对面，也可给予”为说。其时即使坐着，也不生嗔恨，因无戒律限制。转身不面对时，为显现无过错，谓之“转身不面对是善行”。因出家受具足比库戒者此处不得面对面方便作法。因戒语无实用性，包括行倒退等，手铐未施加前应作是行为，故说“转身不面对是善行”。“问责、责备、指出、勤勉应行；不问、不责、不指出、不勤勉亦可行”，此即释意。于中阴月制订布萨戒，月圆之两夜，为初次及第二次雨安居期布施戒律之时机。
§485
485. Padaṃ vā chaḍḍetīti attho. Ka-vaggādīsu pañcasu. Garukanti dīghaṃ, saṃyogaparañca. ‘‘Buddharakkhitattherassa yassa nakkhamatī’’ti ettha ta-kāraka-kārā saṃyogaparā. Dīghe vattabbe rassanti ‘‘so tuṇhī assā’’ti vattabbe so tuṇhi assāti vacanaṃ.
四百八十五：“放弃或舍弃一足”的义。于卡品等五品中。所谓“重”，指长度，亦指连贯。关于“保护佛陀长老者，其关节”等，这里指连接及关节。论经中称“他独自安住”，即说明“安住”为空闲意。
§486
486. Sesaṭṭhakathāsu vuttavacanaṃ kurundiyaṃ pākaṭaṃ katvā ‘‘nisīdituṃ na sakkontī’’ti vuttaṃ.
四百八十六。在剩余注疏中，有明确语句说：“不能坐下”如是说。
§487-8
487-8.Parisuddhasīlā cattāro bhikkhūti pārājikaṃ anāpannā. Na tesaṃ chando vā pārisuddhi vā etīti tīsu, dvīsu vā nisinnesu ekassa, dvinnaṃ vā chandapārisuddhi āhaṭāpi anāhaṭāva.
四百八十七至八。纯净戒法，四种比库犯最重巴拉基戒自罚赎净。此重罚与纯净之心愿无关，三种或两种坐着者中，只有一人，两人心愿纯净与否皆被摈除。
Apalokanakammakathāvaṇṇanā求听甘马论之解释
§495-6
495-6. Kāyasambhogasāmaggidānasahaseyyapaṭiggahaṇādi imassa apalokanakammassa ṭhānaṃ hotīti evampi apalokanakammaṃ pavattatīti attho. Kammaññeva lakkhaṇanti kammalakkhaṇaṃ. Osāraṇanissāraṇabhaṇḍukammādayo viya kammañca hutvā aññañca nāmaṃ na labhati , kammameva hutvā upalakkhīyatīti kammalakkhaṇaṃ upanissayo viya. Hetupaccayādilakkhaṇavimutto hi sabbo paccayaviseso tattha saṅgayhati, evampi ‘‘kammalakkhaṇamevā’’ti vuttaṃ. Kammalakkhaṇaṃ dassetuṃ ‘‘acchinnacīvarajiṇṇacīvaranaṭṭhacīvarāna’’ntiādi vuttaṃ. ‘‘Tato atirekaṃ dentena apaloketvā dātabba’’nti vuttaṃ apalokanaṃ kammalakkhaṇameva. Evaṃ sabbattha lakkhaṇaṃ veditabbaṃ. Iṇapalibodhampīti sace tādisaṃ bhikkhuṃ iṇāyikā palibujjhanti. Tatruppādato dātuṃ vaṭṭati. Antarasannipātoti uposathappavāraṇādimahāsannipāte ṭhapetvā antarā maṅgaluccāraṇādi. Upanikkhepatoti cetiyassa āpadatthāya nikkhittato. ‘‘Aññā katikā kātabbā’’ti ye rukkhe uddissa pubbe katikā katā, tehi imesaṃ aññattāti vuttaṃ. ‘‘Sace tattha mūle’’ti pubbe ‘‘ito paṭṭhāya bhājetvā khādantū’’ti vacanena puggalikaparibhogo paṭikkhitto hoti. Anuvicaritvāti pacchato pacchato gantvā. Tesaṃ santikā paccayaṃ paccāsīsantenāti attho. Mūlabhāganti dasamabhāgaṃ katvā. Pubbakāle dasamabhāgaṃ katvā adaṃsu, tasmā ‘‘mūlabhāgo’’ti vuttaṃ. Akatāvāsaṃ vā katvāti uppannaāyena. Jaggitakāleyeva na vāretabbāti jaggitā hutvā pupphaphalabharitakāleti attho. Jagganakāleti jaggituṃ āraddhakāle. Ñattikammaṭṭhānabhede panāti ñattikammassa ṭhānabhede.
四百九十五至九十六。持身共住、和合、布施、卧具承当等诸多随观行为，是本注疏所讲不动之事。此处“不动之事”即指此修习行为。“业者即业相”，若放弃、舍弃成象征行为之业，则失名，只因行为业仍存，而不得异名。故称“业相者”，如“破坏、离弃”等恒存，别有名称不生，惟独称为“业相”，乃为其依。所有业依缘性质等皆超越条件一切特异缘故共存，故称“业相专指”，如是说。为彰显业相，以“不破碎衣、不破旧衣、不破坏衣等”言明。又说“然后多余给予，称为不动”，此扬不动即是业相。此理应普遍明辨。所谓能感知衣物裂缝者，若能洞察此类比库，其退失行为须被制止。于此处生起者，复有给予之行为可行。所谓“中断聚合”是指于月布萨、大布萨等建立大聚集后，诸如相续祝祷等。所谓“取出”，为寺刹瓦舍灾祸时所置。所谓“其他桥梁挖掘”，指昔日于树下所作之桥梁，为区别本次行为。“若于此树根处”，指从前言语所示“由此起，采割崩解供食”，说明此属个人所有物遭受影响之因。所谓“追寻”，即反复检视往返。名“近处条件观察”，此即其义。所谓“树根部分”，为一成一物百分之十，即将来。因先时十成割分了现今份，故曰“树根部分”。所谓“无寄宿”或者“未住宿”，即当时发生。所谓“焚烧期间不应阻止”，指此处已焚烧，花果累累，即意。所谓“焚烧时期”，即焚烧行为开始时。名“品际行为场所不同”，即品际行为发生之处别异。
Idaṃ panettha pakiṇṇakaṃ – atthi saṅghakammaṃ saṅgho eva karoti, na gaṇo, na puggalo, taṃ apalokanakammassa kammalakkhaṇekadesaṃ ṭhapetvā itaraṃ catubbidhampi kammaṃ veditabbaṃ. Atthi saṅghakammaṃ saṅgho ca karoti, gaṇo ca karoti, puggalo ca karoti, taṃ pubbe ṭhapitaṃ. Vuttañhetaṃ ‘‘yasmiṃ vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā’’tiādi (pari. aṭṭha. 495-496). Atthi gaṇakammaṃ saṅgho ca karoti, gaṇo ca karoti, puggalo ca karoti, taṃ yo pārisuddhiuposatho aññesaṃ santike karīyati, tassa vasena veditabbaṃ. Atthi gaṇakammaṃ gaṇova karoti, na saṅgho, na puggalo, taṃ yo pārisuddhiuposatho aññamaññaṃ ārocanavasena karīyati, tassa vasena veditabbaṃ. Atthi puggalakammaṃ puggalova karoti, na saṅgho, na gaṇo, taṃ adhiṭṭhānuposathavasena veditabbaṃ. Atthi gaṇakammaṃ ekaccova gaṇo karoti, ekacco na karoti, tattha añattikaṃ dveyeva karonti, na tayo. Sañattikaṃ tayova karonti, na tato ūnā vā adhikā vāti.
此处还有一些杂项内容：有一种僧团甘马，唯僧团方可执行，众数团体不可，个人亦不可——此类甘马，除求听甘马的甘马相之一部分外，其余四种甘马皆应如此了知。有一种僧团甘马，僧团可执行，众数团体亦可执行，个人亦可执行——此类已于前文列出。如彼所说：「凡住于某精舍中有二三人者，彼等坐下所作之任何甘马，与僧团所作者相同。凡某精舍中唯有一位比库者，由该比库……」等（《附随》注疏第495-496段）。有一种众数团体甘马，僧团可执行，众数团体亦可执行，个人亦可执行——此类应依「清净伍波萨他在他人面前举行」之情形来了知。有一种众数团体甘马，唯众数团体方可执行，僧团不可，个人亦不可——此类应依「清净伍波萨他以互相告知之方式举行」之情形来了知。有一种个人甘马，唯个人方可执行，僧团不可，众数团体亦不可——此类应依「决意伍波萨他」之情形来了知。有一种众数团体甘马，某些众数团体可执行，某些则不可；其中，无白文者唯二人执行，不可三人；有白文者唯三人执行，不可少于三人，亦不可多于三人。
Apaññattepaññattavaggavaṇṇanā未制已制品之解释
§500
500. Kakusandhakoṇāgamanakassapā eva hi satta āpattikkhandhe paññapesuṃ. Vipassīādayo pana ovādapātimokkhaṃ uddisiṃsu, na sikkhāpadaṃ paññapesuṃ.
咖古善达、拘那含牟尼、咖萨巴三位佛陀，正是制定了七类犯罪蕴者。而毗婆尸等诸佛则宣说教诫式巴帝摩卡，并未制定学处。
Nigamanakathāvaṇṇanā结语之论的注释
Ubhatovibhaṅgakhandhakaparivārehi vibhattaṃ desanaṃ atthi tassa vinayapiṭakassa, nāmena samantapāsādikā nāma saṃvaṇṇanā ‘‘samantapāsādikā nāmā’’ti vuttavacanasaṃvaṇṇanā samattāti āha. Tattha padhānaghare. Iddhā atthavinicchayādīhi.
《双分析》、《篇集》、《附随》三部所阐明的教说，即是该律藏之所有内容；名为《善见律毗婆沙》的注释，乃是对「名为善见律毗婆沙」此语所作之注释，至此圆满。其中，「在精进室」——以义理抉择等而充实丰盛。
Sammā udito samudito, te guṇe akicchena adhigato adhikappamāṇaguṇehi vā samudito, tena samuditena ‘‘gatānaṃ dhammānaṃ gatiyo samannesatī’’ti vuttāya satiyā uppāditā saddhādayo paramavisuddhā nāma samannārakkhattā. Iti satipi saddhādīhi vuttā hoti. Evaṃ sante ettha vutte catubbidhe sīle pātimokkhasaṃvarasīlaṃ saddhā maṇḍeti. Saddhāsādhanañhi taṃ. Indriyasaṃvarājīvapārisuddhipaccayaparibhogasīlāni paṭimaṇḍenti sativīriyapaññāyoti yathāyogaṃ veditabbaṃ. Apica saddhā ca buddhirahitā avisuddhā hoti buddhiyā pasādahetuttā. Buddhiyo pana tassānubhāvena paramavisuddhā nāma honti. Paññā saddhārahitā kerāṭikapakkhaṃ bhajati, saddhāyuttā eva visuddhā hoti. Vīriyañca samādhirahitaṃ uddhaccāya saṃvattati, na samādhiyuttanti vīriyassa suddhavacanato samādhipi vutto hoti, evaṃ paramavisuddhā saddhādayopi pātimokkhaṃ paṭimaṇḍentīti ñātabbaṃ. Kathaṃ? Paṭipattidesake satthari ca paṭipattiyañca paṭipattiphale ca saddhāya vinā sīlasamādānaṃ, samādinnavisodhanañca kātuṃ na sakkāti saddhā pātimokkhaṃ paṭimaṇḍeti. Tattha ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.255; ma. ni. 1.74; saṃ. ni. 1.249) satthari ca pūjetuṃ sakkoti. Paṭipattiyaṃ sīlavipattisampattimūlake sandiṭṭhikasamparāyikaphale ca saddhāpavatti vitthārato ñātabbā, sīlavipattisampattinimittaṃ ādīnavamānisaṃsañca ādīnavapariccāge, ānisaṃsasampādane ca upāyaṃ disvā tathā pavattamānā paññā pātimokkhasaṃvaraṃ paṭimaṇḍeti. ‘‘Atisīta’’ntiādinā appavattanārahaṃ kosajjaṃ ‘‘yo ca sītañca uṇhañcā’’ti vuttānusārena pajahitvā anuppannuppannānaṃ asaṃvarasaṃvarānaṃ anuppādanapajahanauppādanavaḍḍhanavasena pavattamānavīriyaṃ pātimokkhaṃ paṭimaṇḍeti, iminā nayena indriyasaṃvarādīsupi yojetabbaṃ. Catunnampi saṅgahavatthūnaṃ anukūlasamudācāro idha ācāroti veditabbo. Ajjava-vacanena lābhasakkārahetu kāyaduccaritādikuṭilakaramāyāsāṭheyyapaṭipakkhaajjavadhammasamāyogadīpanena alobhajjhāsayatā dīpitā. Maddava-vacanena kakkhaḷabhāvakarapaṭighādipaṭipakkhabhūtamettādimaddavadhammasamāyogadīpanena hitajjhāsayādīni dīpitāni honti. Ādi-saddena ‘‘khanti ca soraccañca sākhalyañca paṭisanthāro cā’’tiādinā (dha. sa. dukamātikā 125-126) vuttadhammehi samāyogo dīpito hoti. Idha vuttā ajjavamaddavādayo guṇā sīlasampattiyā hetū ca honti sīlasampattiphalañca taṃsampādanato. Sakasamayoti catuparisā. Etena sabhāgadukkhabhāvābhāvo sūcito. Atha vā sakasamayoti sogataṃ piṭakattayaṃ sakasamayo eva gahanaṃ duddīpanattā, sakasamayassa sanniṭṭhānaṃ sakasamayagahanaṃ –
「正确升起」即「完全升起」，以毫不费力而证得彼诸功德，或以超量之功德而完全升起；由此完全升起者，以「追寻已去诸法之去处」所说之念而生起的信等诸法，因受到守护而名为极清净。如此，念亦由信等所说明。在此情形下，于此所说的四种戒中，巴帝摩卡律仪戒由信来庄严，因为信是其成就之因。根律仪戒、活命清净戒、资具依用戒，则分别由念、精进、慧来庄严，应依各自相应之关系来了知。
此外，信若缺乏智慧则不清净，因为智慧是净信之因。而智慧则因信之力而名为极清净。慧若缺乏信则趋向欺诈之一方，唯与信相应方为清净。精进若缺乏定则导向掉举，而非与定相应——由精进之清净语，定亦被说及——如此，极清净的信等诸法亦庄严巴帝摩卡，应当了知。如何庄严？对于宣说修行之导师、修行本身以及修行之果，若无信则无法受持戒律，亦无法净化已受持者——故信庄严巴帝摩卡。其中，以「彼世尊亦如是……」等（《长部》1.255；《中部》1.74；《相应部》1.249）能够礼敬导师。关于修行中以戒之毁犯与成就为根本的现见之果与来世之果，以及戒之毁犯与成就之相所带来的过患与功德，信之运作应详细了知；见到舍离过患、成就功德之方便，如此运作的慧庄严巴帝摩卡律仪戒。以「太寒冷」等理由，依「无论寒热……」所说之旨趣，舍弃不应不精进之懈怠，对于未生之不律仪与律仪，以令其不生、令其断除、令其生起、令其增长之方式运作的精进，庄严巴帝摩卡；以此方式，于根律仪戒等亦应类推。
四种摄事之相应行仪，在此应了知为「威仪」。「正直」一语，以阐明与因贪求利养恭敬而造成身恶行等弯曲行为、欺诳、奸诈相对立的正直法之相应，显示了无贪之意乐。「柔和」一语，以阐明与造成粗暴之嗔恚等相对立的慈悲等柔和法之相应，显示了利益意乐等。「等」字，以「忍耐、温顺、善语、亲切接待」等（《法集论》双母题第125-126条）所说诸法之相应而得以显示。此处所说的正直、柔和等功德，既是戒成就之因，又因成就彼等而是戒成就之果。「自宗」即四众。由此暗示了同类苦之有无。或者，「自宗」即佛教三藏，因其深奥难以阐明，故「自宗」本身即是难以进入之处；对自宗之确定，即是进入自宗之难处——
‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;
「真实、有情、结生，以及缘起之相；
Duddasā caturo dhammā, desetuñca sudukkarā’’ti. (vibha. aṭṭha. 225) –
此四法难以见，宣说亦极为难。」（《分别论》注疏第225段）
Vuttattā yathā sakasamayassa gahanapadena yojanā vuttā, tathā parasamayassapi. Paññāveyyattiyenāti anena tikhiṇena ñāṇena katasilānisitasatthasadisasabhāvapaññā vuttā. Tipiṭakasaṅkhātāya pariyattiyā pabhedo tipiṭakapariyattippabhedo. Tasmiṃ pabhede. Tanti ca tantiattho ca sāsanaṃ nāma. Idha ‘‘tanti evā’’ti vadanti. Yasmiṃ ayaṃ saṃvaṇṇanā niṭṭhāpitā, tasmiṃ kāle paṭivedhañāṇābhāvato sutamayaṃ sandhāya ‘‘appaṭihatañāṇappabhāvenā’’ti vuttaṃ. Karaṇasampattiyā janitattā sukhaviniggataṃ. Sukhaviniggatattā madhurodātavacanalāvaṇṇayuttenāpi yojetabbaṃ, īdisaṃ vacanaṃ sotasukhañca sannivesasampattisukhañca hoti. ‘‘Veyyākaraṇenā’’ti avatvā ‘‘mahāveyyākaraṇenā’’ti vuttattā sikkhāniruttichandovicityādipaṭimaṇḍitapāṇiniyanyāsādhāraṇadhāraṇasabhāvo sūcito bhavati. Yuttavādinātiādīsu yuttamuttavādinā ṭhānuppattiyapaññāya samannāgatenāti attho. Ojābhedepi āyusattikaraṇatādisāmatthayogānaṃ mahākavinā racitaganthassa mahantattā vā ‘‘tipiṭakapariyattippabhede’’tiādīhi sāsane, hetuvisaye, sadde cāti imesu tīsu ṭhānesu pāṭavabhāvaṃ dīpento venayikabuddhisampattisabbhāvamassa sūceti. Yesaṃ puggalānaṃ pabhinnā paṭisambhidādi, te pabhinnapaṭisambhidādayo dhammā. Tehi parivārito ukkhittasantatiupacchedamakatvā attano santāne uppādanavaḍḍhanavasena vārito so pabhinnapaṭisambhidāparivāro. Tasmiṃ pabhinnapaṭisambhidāparivāre uttarimanussadhammeti attho. Chaḷabhiññacatupaṭisambhidādippabhedaguṇapaṭimaṇḍite pana chaḷabhiññā uttarimanussadhammā eva. Catūsu paṭisambhidāsu atthapaṭisambhidāya ekadesova. Tadubhayaṃ sayaṃ uttarimanussadhammapariyāpannaṃ kathaṃ uttarimanussadhammaṃ paṭimaṇḍetīti ce? Rukkhaṃ rukkhassa avayavabhūtapupphādayo viya sayañca yesaṃ uttarimanussadhammānaṃ avayavattāti. Kāmāvacaradhammapariyāpannapaṭisambhidāñāṇaṃ uttarimanussadhammānaṃ anavayavabhūtaṃ uttarimanussadhammaṃ paṭimaṇḍeti, purisassa anavayavabhūto alaṅkāro viya purisaṃ. Atha vā kāmāvacarapaasambhidāparivāro chaḷabhiññāpaṭisambhidādippabhedaguṇe paṭimaṇḍeti. Lokuttarapaṭisambhidaṃ sandhāya puna paṭisambhidāvacanañca. Sāsane uppajjitvā sāsanassa alaṅkārabhūtena, yasmiṃ vaṃse uppanno, tasseva vā alaṅkārabhūtena. Saṅkhepavitthāresu itarītarakaraṇaṃ, appasannapasannānaṃ pasāduppādanābhivuḍḍhikaraṇaṃ, vuttānaṃ gambhīrānaṃ gambhīruttānabhāvakaraṇanti evaṃ chabbidhācariyaguṇayogato vipulabuddhi nāma. Ye dhammacintanaṃ atidhāvantā keci ucchedādinānappakāraṃ antaṃ vā gaṇhanti, ‘‘sabbaṃ ñeyyaṃ paññatti evā’’ti vā ‘‘paramattho evā’’ti vā gaṇhanti, tesaṃ buddhi micchādiṭṭhipaccayattā samalā nāma hoti, imassa pana buddhi dhammacintātidhāvanarahitattā visuddhā nāma hoti. Tena vuttaṃ ‘‘vipulavisuddhabuddhinā’’ti . Garūhi ‘‘piyo garu bhāvanīyo’’tiādinā (a. ni. 7.37; netti. 113) vuttaguṇehi yuttagarūhi. Guṇehi thirabhāvaṃ gatattā therena.
因已说故,如对自宗以深奥词句作连结已说,对他宗亦然。「以慧之善巧」者,以此锐利之智,说如以戒磨利之刀刃相似性质之慧。三藏所摄之教理之分别,名为三藏教理分别。于彼分别中。「经」与「经义」,名为教法。于此有人说「唯经」。于彼时,此注疏完成之时,因无通达智故,关联闻所成而说「以无障智之光辉」。因具足因缘而生故,乐出。因乐出故,亦应以「具甘美明朗语言之庄严」连结,如是之语言,既是耳乐,亦是安置圆满之乐。因未说「以解说」而说「以大解说」故,显示具足学处、语词、韵律、文采等庄严之手印、不共持法之性质。于「正说者」等中,「正说者」者,具足处生起之慧者,此为义。于味之分别中,亦因寿命力作等相似能力之结合,或因大诗人所作论典之广大故,以「于三藏教理分别中」等,显示于教法、于因之境、于声中,此三处之明利性,显示其具足调伏智之圆满与善巧。诸人之已分别无碍解等,彼等名为已分别无碍解等之法。以彼等围绕,不作断绝相续,以于自相续中生起增长之方式围绕,彼名为已分别无碍解之围绕。于彼已分别无碍解之围绕中,上人法,此为义。于六神通四无碍解等分别功德庄严中,六神通即是上人法。于四无碍解中,义无碍解之一分。彼二者自身摄于上人法,如何庄严上人法耶?如树之树之支分性质之花等,自身亦是诸上人法之支分故。欲界法所摄之无碍解智,非上人法之支分,庄严上人法,如人之非支分之装饰庄严人。或者,欲界无碍解之围绕,庄严六神通无碍解等分别功德。关联出世间无碍解,复说无碍解之语。于教法中生起而成为教法之装饰,或于彼族中生起而成为彼之装饰。于略与广中互相作,于未净信与已净信者作净信生起与增长,于已说之甚深者作甚深明了,如是以六种老师功德之结合故,名为广大智。诸人超越法之思惟,或取断等种种之边,或取「一切所知唯假名」或「唯胜义」,彼等之智因邪见为缘故名为有垢,然此人之智因离法思惟之超越故名为清净。故说「以广大清净智」。以诸尊重,以「可爱、尊重、应修习」等所说功德具足之尊重。以诸功德达坚固性故,以长老。
Sīlena sīlassa vā visuddhiyā sīlavisuddhiyā. Avijjaṇḍakosaṃ padāletvā paṭhamaṃ abhinibbattattā lokajeṭṭhassa. Lokassa vā gambhīre mahante sīlādikkhandhe esi gavesīti mahesīti.
以戒,或以戒之清净,以戒清净。破无明卵壳而最初出生故,世间最长者。或于世间之甚深广大戒等蕴中求、寻求故,名为大仙。
Ettāvatā samadhikasattavīsatisahassaparimāṇāya samantapāsādikasaññitāya vinayaṭṭhakathāya sabbapadesu vinicchayajātaṃ saṅkhipitvā gaṇṭhiṭṭhānavikāsanā katā hoti, tathāpi yaṃ ettha likhitaṃ, taṃ suṭṭhu vicāretvā pāḷiñca aṭṭhakathañca sallakkhetvā ye ācariyā buddhassa bhagavato mahānubhāvaṃ, vinayapiṭakassa ca vicitranayagambhīratthataṃ sallakkhetvā porāṇānaṃ kathāmaggaṃ avināsetvā attano matiṃ pahāya kevalaṃ saddhammaṭṭhitiyā, parānuggahakāmatāya ca vinayapiṭakaṃ pakāsentā ṭhitā, tesaṃ pādamūle vanditvā khantisoraccādiguṇasamannāgatena hutvā vattasampattiyā tesaṃ cittaṃ ārādhetvā paveṇiyā āgataṃ vinicchayaṃ kathāpetvā upadhāretvā yaṃ tena saṃsandati, taṃ gahetabbaṃ, itaraṃ chaḍḍetabbaṃ. Itarathā tuṇhībhūtena bhavitabbaṃ. Vinicchayasaṅkarakarena pana na bhavitabbameva. Kasmā? Sāsanassa nāsahetuttā. Hoti cettha –
至此,对二万七千量之名为《善见》之律注疏,于一切句中之决择种类作摄略,作结节处之开显已。然而,于此所书写者,善加审察,观察经文与注疏后,诸老师观察佛世尊之大威力,及律藏之种种方法甚深义理后,不破坏古人之说法道,舍自己之见,唯为正法住立,及为利益他人之欲而阐明律藏而住者,于彼等足下礼敬后,具足忍辱柔和等功德,以行为圆满令彼等心喜悦后,以传承而来之决择令说、令持后,与彼相应者,应取;其余者,应舍。否则,应保持沉默。然不应作决择混乱者。何故?因为是教法破坏之因故。于此有:
‘‘Asambudhaṃ buddhamahānubhāvaṃ,
「不了知佛之大威力,
Dhammassa gambhīranayatthatañca;
法之甚深方法义理;
Yo vaṇṇaye taṃ vinayaṃ aviññū,
无智者若赞叹彼律,
So duddaso sāsananāsahetu.
彼难见者,乃教法破坏之因。
Pāḷiṃ tadatthañca asambudhañhi,
因不通达圣典及其义理,
Nāseti yo aṭṭhakathānayañca;
而破坏注疏之法则者;
Anicchayaṃ nicchayato parehi,
从他人之决定中取不决定,
Gāheti teheva purakkhato so.
由彼等所推崇者所摄取。
Anukkameneva mahājanena,
依次第,由大众,
Purakkhato paṇḍitamānibhikkhu;
被愚昧自以为智者的比库所拥戴;
Apaṇḍitānaṃ vimatiṃ akatvā,
不为无智者消除疑惑,
Ācariyalīḷaṃ purato karotī’’ti.
却在众人面前摆出老师的派头。
Samantapāsādikāya gaṇṭhipadādhippāyappakāsanā samattā. · 《一切善见》中难词旨趣的阐明完毕。
Vajirabuddhiṭīkā niṭṭhitā. · 《金刚觉疏》终了。