Pañcavaggo · 五品
Pañcavaggo五品
Kammavaggavaṇṇanā甘马品释
§483
483. Kammavagge ṭhapitauposathapavāraṇānaṃ kattikamāse sāmaggiyā katāya sāmaggīpavāraṇaṃ muñcitvā uposathaṃ kātuṃ na vaṭṭatīti āha ‘‘ṭhapetvā kattikamāsa’’nti. Sace pana tesaṃ nānāsīmāsu mahāpavāraṇāya visuṃ pavāritānaṃ kattikamāsabbhantare sāmaggī hoti, sāmaggīuposatho eva tehi kattabbo, na pavāraṇā. Ekasmiṃ vasse katapavāraṇānaṃ puna pavāraṇāya avihitattā. Sāmaggīdivasoti anuposathadivase sāmaggīkaraṇaṃ sandhāya vuttaṃ. Sace pana cātuddasiyaṃ, pannarasiyaṃ vā saṅgho sāmaggiṃ karoti, tadā sāmaggīuposathadivaso na hoti, cātuddasīpannarasīuposathova hoti. Upari pavāraṇāyapi eseva nayo.
483. 在甘马篇集中所设立的伍波萨他与自恣,除了在咖提咖月以和合而行的和合自恣外,不允许行伍波萨他,故说「除咖提咖月」。然而,若彼等在不同界内于大自恣日各别自恣后,在咖提咖月期间达成和合,则彼等应仅行和合伍波萨他,而非自恣。因为在一瓦萨中已行自恣者,未再规定自恣。和合日者,是指在非伍波萨他日进行和合而说。然而,若僧团在十四日或十五日达成和合,则彼时不成为和合伍波萨他日,而仅是十四日或十五日的伍波萨他。在后文自恣中,此理亦同。
Paccukkaḍḍhitvā ṭhapitadivasoti bhaṇḍanakārakehi upaddutā vā kenacideva karaṇīyena pavāraṇāsaṅgahaṃ vā katvā ṭhapito kāḷapakkhacātuddasīdivasova. Dve ca puṇṇamāsiyoti pubba-kattikapuṇṇamā, pacchimakattikapuṇṇamā cāti dve puṇṇamāsiyo. Evaṃ catubbidhampīti puṇṇamāsīdvayena saddhiṃ sāmaggīpavāraṇaṃ, cātuddasīpavāraṇañca sampiṇḍetvā vuttaṃ. Idañca pakaticārittavasena vuttaṃ. Tathārūpapaccaye pana sati ubhinnaṃ puṇṇamāsīnaṃ purimā dve cātuddasiyopi kāḷapakkhacātuddasiyā anantarā pannarasīpīti imepi tayo divasā pavāraṇādivasā evāti imaṃ sattavidhampi pavāraṇādivasaṃ ṭhapetvā aññasmiṃ divase pavāretuṃ na vaṭṭati.
特别提出而设立之日者,即被诤论制造者所扰乱,或因某种应作事而收摄自恣,所设立的黑分十四日。二满月日者,即前咖提咖满月与后咖提咖满月,此二满月日。如是四种者,是将二满月日连同和合自恣与十四日自恣合并而说。此依常规行持而说。然而,若有如是因缘,则二满月日中的前二者,以及紧接黑分十四日之后的十五日,此三日亦是自恣日,故除此七种自恣日外,不允许在其他日自恣。
§484
484.Anussāvanakammaṃ katvāti paṭhamaṃ anussāvanaṃ sāvetvā ‘‘esā ñattī’’ti anussāvanānantarameva sakalaṃ ñattiṃ vatvā, pariyosāne ‘‘esā ñattī’’ti vatvāti adhippāyo.
484. 作宣告甘马者,首先宣告后说「此为白」,在宣告之后立即说完整白,在结尾说「此为白」,此为所指。
§485
485.Yvāyanti byañjanappabhedo adhippeto. Dasadhā byañjanabuddhiyā pabhedoti ettha dasadhā dasavidhena byañjanānaṃ pabhedoti yojetabbaṃ. Kenāyaṃ pabhedoti āha ‘‘byañjanabuddhiyā’’ti. Yathādhippetatthabyañjanato byañjanasaṅkhātānaṃ akkharānaṃ janikā buddhi byañjanabuddhi, tāya byañjanabuddhiyā , akkharasamuṭṭhāpakacittabhedenevāti attho. Yaṃ vā saṃyogaparaṃ katvā vuccati, idampi garukanti yojanā.
485. 『Yva』者,所指为字母之差别。十种字母智之差别者,于此应连接为「以十种方式,字母之差别」。以何而有此差别?故说「以字母智」。依所指义之字母,称为字母之诸字母的生起智为字母智,以彼字母智,即以生起字母之心的差别之义。或者,以连声为后而说,此亦为重,此为连接。
Tattha āyasmatotiādīsu yāni anantaritāni sa-kārama-kārādibyañjanāni ‘‘saṃyogo’’ti vuccanti, so saṃyogo paro yassa a-kārādino, so saṃyogaparo nāma. Rassanti akārādibyañjanarahitaṃ saraṃ. Asaṃyogaparanti ‘‘yassa nakkhamatī’’tiādīsu ya-kāra na-kārādibyañjanasahitasaraṃ sandhāya vuttaṃ. Ta-kārassa tha-kāraṃ akatvā vaggantare sithilameva katvā ‘‘suṇāṭu me’’tiādiṃ vadantopi duruttaṃ karotiyeva ṭhapetvā anurūpaṃ ādesaṃ. Yañhi ‘‘saccikatthaparamatthenā’’ti vattabbe ‘‘saccikaṭṭhaparamaṭṭhenā’’ti ca ‘‘atthakathā’’ti vattabbe ‘‘aṭṭhakathā’’ti ca tattha tattha vuccati, tādisaṃ pāḷiaṭṭhakathāsu diṭṭhapayogaṃ, tadanurūpañca vattuṃ vaṭṭati, tato aññaṃ na vaṭṭati. Tenāha ‘‘anukkamāgataṃ paveṇiṃ avināsentenā’’tiādi.
于彼「具寿」等中,凡不间断的带 sa-kāra、ma-kāra 等字母者称为「连声」,彼连声在 a-kāra 等之后者,名为连声后。短者,指无 a-kāra 等字母的元音。非连声后者,是指在「若不认可」等中,就带 ya-kāra、na-kāra 等字母的元音而说。不将 ta-kāra 作为 tha-kāra,而仅在音组内松弛地说「请听我」等,亦造成误说,除了适当的替代。因为在应说「以真实义第一义」时说「以真实义第一义」,以及在应说「义注」时说「义注」,在彼彼处所说,如是在巴利与义注中所见用法,以及与彼相应者,允许说,除此之外不允许。故说「不破坏传承而来的传统」等。
Dīghe vattabbe rassantiādīsu ‘‘bhikkhūna’’nti vattabbe ‘‘bhikkhuna’’nti vā ‘‘bahūsū’’ti vattabbe ‘‘bahusū’’ti vā ‘‘nakkhamatī’’ti vattabbe ‘‘na khamatī’’ti vā ‘‘upasampadāpekkho’’ti vattabbe ‘‘upasampadāpekho’’ti vā evaṃ anurūpaṭṭhānesu eva dīgharassādi rassadīghādivasena parivattetuṃ vaṭṭati, na pana ‘‘nāgo’’ti vattabbe ‘‘nago’’ti vā ‘‘saṅgho’’ti vattabbe ‘‘sagho’’ti vā ‘‘tisso’’ti vattabbe ‘‘tiso’’ti vā ‘‘yācatī’’ti vattabbe ‘‘yācantī’’ti vā evaṃ ananurūpaṭṭhānesu vattuṃ. Sambandhaṃ, pana vavatthānañca sabbathāpi vaṭṭatīti gahetabbaṃ.
在应说长而说短等中,在应说「诸比库」时说「比库」,或在应说「诸多」时说「多」,或在应说「不认可」时说「不认可」,或在应说「求达上者」时说「求达上者」,如是仅在适当处,允许以长短等、短长等方式转换,但不允许在应说「龙」时说「去」,或在应说「僧团」时说「团」,或在应说「三」时说「三」,或在应说「乞求」时说「乞求」,如是在不适当处说。然而,应理解连接与确定在一切情况下皆允许。
§486
486.Sesasīmāsupīti atimahatīādīsu dasasupi.
「其余界中亦」者,在极大等十种界中亦然。
§488
488.Catuvaggakaraṇeti catuvaggena saṅghena kattabbe. Anissāritāti uposathaṭṭhapanādinā vā laddhinānāsaṃvāsakabhāvena vā na bahikatā. Aṭṭhakathāyañhi ‘‘apakatattassāti ukkhittakassa vā, yassa vā uposathapavāraṇā ṭhapitā hontī’’ti (pari. aṭṭha. 425) vuttattā ṭhapitauposathapavāraṇo bhikkhu apakatatto evāti gahetabbaṃ. Parisuddhasīlāti pārājikaṃ anāpannā adhippetā. Parivāsādikammesu pana garukaṭṭhāpi apakatattā evāti gahetabbaṃ . Avasesā…pe… chandārahāva hontīti saṅghato hatthapāsaṃ vijahitvā ṭhite sandhāya vuttaṃ. Avijahitvā ṭhitā pana chandārahā na honti, tepi catuvaggādito adhikā hatthapāsaṃ vijahitvāva chandārahā honti. Tasmā saṅghato hatthapāsaṃ vijahitvā ṭhiteneva chando vā pārisuddhi vā dātabbā.
「四人众作」者,由四人众僧团所作。「未被驱摈者」,谓未被伍波萨他停止等驱摈,或未因获得别住而成异住者,未被排除在外者。因注疏中说「『未被作者』,谓被举罪者,或其伍波萨他与自恣被停止者」,故应理解为伍波萨他与自恣被停止的比库即是未被作者。「戒清净者」,意指未犯巴拉基咖者。然于别住等甘马中,即使犯重罪者亦应理解为未被作者。「其余……乃至……仅为应受欲者」,此乃就离僧团一手掌距离而立者而说。然未离开而立者则非应受欲者,彼等亦须超过四人众,离开一手掌距离方为应受欲者。因此,离僧团一手掌距离而立者方可给予欲或清净。
Kammavaggavaṇṇanā niṭṭhitā. · 甘马品释已毕。
Apalokanakammakathāvaṇṇanā求听甘马论释
§496
496.Etarahi sacepi sāmaṇerotiādīsu buddhādīnaṃ avaṇṇabhāsanampi akappiyādiṃ kappiyādibhāvena dīpanampi diṭṭhivipattiyaññeva pavisati. Teneva vakkhati ‘‘taṃ laddhiṃ nissajjāpetabbo’’ti. Bhikkhūnampi eseva nayo. Micchādiṭṭhikoti buddhavacanādhippāyaṃ viparītato gaṇhanto, so eva antaggāhikāya diṭṭhiyā samannāgatoti ca vutto. Keci pana ‘‘sassatucchedānaṃ aññataradiṭṭhiyā samannāgato’’ti vadanti, taṃ na yuttaṃ, sassatucchedaggāhassa sāmaṇerānaṃ liṅganāsanāya kāraṇattena heṭṭhā aṭṭhakathāyameva (mahāva. aṭṭha. 108) vuttattā, idha ca daṇḍakammanāsanāya eva adhippetattā.
「现今即使沙玛内拉」等中,诽谤佛陀等,或将不如法示为如法等,皆入于见颠倒。因此将说「应令舍弃彼见」。对比库们亦是此法则。「邪见者」,谓以颠倒方式理解佛语意趣者,彼即说为具足边执见者。然有些人说「具足常见或断见之一见者」,此不合理,因下文注疏中已说执持常见断见之沙玛内拉应灭摈其相,此处则意指仅为杖甘马之灭摈。
Tassāpi dātabboti vijjamānaṃ mukharādibhāvaṃ nissāya appaṭipucchitvāpi paṭiññaṃ aggahetvāpi āpattiṃ anāropetvāpi desitāyapi āpattiyā khuṃsanādito anoramantassa dātabbova. Oramantassa pana khamāpentassa na dātabbo.
「亦应给予彼」者,依现存之顽固等状态,即使未经询问、未受承诺、未举罪,对已说之罪亦不从忏悔等起者,应给予。然若从起而求忏悔者,则不应给予。
Brahmadaṇḍassa dānanti kharadaṇḍassa ukkaṭṭhadaṇḍassa dānaṃ. Tajjanīyādikamme hi kate ovādānusāsanippadānapaṭikkhepo natthi. Dinnabrahmadaṇḍe pana tasmiṃ saddhiṃ tajjanīyādikammakatehi paṭikkhittampi kātuṃ na vaṭṭati, ‘‘neva vattabbo’’tiādinā ālāpasallāpādimattassāpi nakārena paṭikkhittattā. Tañhi disvā bhikkhū gīvaṃ parivattetvā olokanamattampi na karonti, evaṃ vivajjetabbaṃ nimmadanakaraṇatthameva tassa daṇḍassa anuññātattā. Teneva channattheropi ukkhepanīyādikammakatopi abhāyitvā brahmadaṇḍe dinne ‘‘saṅghenāhaṃ sabbathā vivajjito’’ti mucchito papati. Yo pana brahmadaṇḍakatena saddhiṃ ñatvā saṃsaṭṭho avivajjetvā viharati, tassa dukkaṭamevāti gahetabbaṃ aññathā brahmadaṇḍavidhānassa niratthakatāpasaṅgato. Tenāti brahmadaṇḍakatena. Yathā tajjanīyādikammakatehi, evameva tato adhikampi saṅghaṃārādhentena sammāvattitabbaṃ. Tañca ‘‘sorato nivātavuttī’’tiādinā sarūpato dassitameva. Tenāha ‘‘sammāvattitvā khamāpentassa brahmadaṇḍo paṭippassambhetabbo’’ti.
「梵罚之给予」者,给予严厉罚、最高罚。因作诃责等甘马时,无拒绝教诫劝导之给予。然给予梵罚后,即使与作诃责等甘马者一起,亦不应作被禁止之事,因以「不应对说」等否定词禁止了乃至交谈对话。见此,比库们转过颈项,连看都不看,应如此回避,因许可彼罚即为令其屈服之故。因此,长老阐那虽被作举罪等甘马而不畏惧,然给予梵罚后,「我被僧团完全回避」而昏厥倒地。然若有人知晓而与被作梵罚者交往,不回避而住,彼仅得恶作,应如此理解,否则将有梵罚规定成无意义之过失。「由彼」者,由被作梵罚者。如同被作诃责等甘马者,更甚于彼,应正行以取悦僧团。此以「柔和、谦逊行」等如实显示。故说「正行而求忏悔者,应使梵罚止息」。
Yaṃ taṃ bhagavatā avandiyakammaṃ anuññātanti sambandho. ‘‘Tassa bhikkhuno daṇḍakammaṃ kātu’’nti sāmaññato anuññātappakāraṃ dassetvā puna visesato anuññātappakāraṃ dassetuṃ ‘‘atha kho’’tiādipāḷi uddhaṭāti veditabbaṃ. Imassa apalokanakammassa ṭhānaṃ hotīti apalokanakammassa sāmaññassa pavattiṭṭhānaṃ hotīti. Visesabyatirekena avijjamānampi tadaññattha appavattiṃ dassetuṃ visesanissitaṃ viya voharīyati. ‘‘Kammaññeva lakkhaṇa’’nti iminā osāraṇādivasena gahitāvasesānaṃ sabbesaṃ apalokanakammassa sāmaññalakkhaṇavasena gahitattā kammaññeva lakkhaṇamassāti kammalakkhaṇanti nibbacanaṃ dasseti. Idañca vuttāvasesānaṃ kammānaṃ niṭṭhānaṭṭhānaṃ, saṅkhārakkhandhadhammāyatanāni viya vuttāvasesakhandhāyatanānanti daṭṭhabbaṃ. Teneva vakkhati ‘‘ayaṃ panettha pāḷimuttakopi kammalakkhaṇavinicchayo’’tiādi (pari. aṭṭha. 495-496). Yathā cettha, evaṃ upari ñattikammādīsupi kammalakkhaṇaṃ vuttanti veditabbaṃ. Tassa karaṇanti avandiyakammassa karaṇavidhānaṃ.
「彼世尊所许可之不礼敬甘马」,此为关联。显示「应对彼比库作杖甘马」以总相许可之方式后,为再以别相显示许可之方式,应知引出「尔时」等经文。「此为求听甘马之处」者,为求听甘马之总相之生起处。虽以别相之差别而不存在,为显示于彼以外不生起,如依止别相般而说。「甘马即是特相」,以此显示,除所取之降阶等外,其余一切以求听甘马之总相特相而取,故甘马即是其特相,显示「甘马特相」之释义。此应见为所说其余甘马之完成处,如所说其余蕴与处为行蕴与法处。因此将说「此处经文以外之甘马特相抉择」等。如此处,应知于上文单白甘马等中亦说甘马特相。「其作」者,不礼敬甘马之作法规定。
‘‘Na vanditabbo’’ti iminā vandantiyā dukkaṭanti dassetīti daṭṭhabbaṃ. Saṅghena kataṃ katikaṃ ñatvā maddanaṃ viya hi saṅghasammutiṃ anādarena atikkamantassa āpatti eva hoti.
「不得礼拜」——此语表明:对正在礼拜者判处恶作罪。须知:僧团所作之规约,犹如被践踏之物,凡以轻慢之心违越僧团共许者,必然构成罪犯。
Bhikkhusaṅghassāpi panetaṃ labbhatiyevāti avandiyakammassa upalakkhaṇamattena gahitattā bhikkhusaṅghassāpi kammalakkhaṇaṃ labbhati eva.
「此亦适用于比库僧团」——由于此语仅以「不得礼拜之甘马」作为标识性举例而摄取,故比库僧团之甘马特征亦同样适用。
Salākadānaṭṭhānaṃ salākaggaṃ nāma. Yāgubhattānaṃ bhājanaṭṭhānāni yāgaggabhattaggāni nāma. Etesupi hi ṭhānesu sabbo saṅgho uposathe viya sannipatito, kammañca vaggakammaṃ na hoti, ‘‘mayametaṃ na jānimhā’’ti pacchā khiyyantāpi na honti. Khaṇḍasīmāya pana kate khiyyanti. Saṅghikapaccayañhi acchinnacīvarādīnaṃ dātuṃ apalokentehi upacārasīmaṭṭhānaṃ sabbesaṃ anumatiṃ gahetvāva kātabbaṃ. Yo pana visabhāgapuggalo dhammikaṃ apalokanaṃ paṭibāhati, taṃ upāyena bahiupacārasīmāgataṃ vā katvā khaṇḍasīmaṃ vā pavisitvā kātuṃ vaṭṭati.
分发签筹之处所,称为「签筹堂」。分发粥食与饭食之处所,分别称为「粥堂」与「饭堂」。在上述诸处所中,全体僧团亦如伍波萨他日般集合,所作之甘马非为分裂甘马,事后亦不会有人以「我等当时不知情」为由提出异议。然若在破损界内所作,则会有人提出异议。盖因欲将僧团物资布施给未被夺取袈裟者等人,须由净人向近行界范围内所有人征得同意后方可进行求听甘马。若有异质之人阻挠如法之求听甘马,则可设法将其带至近行界之外,或自行进入破损界内再行办理。
Yaṃ sandhāya ‘‘apalokanakammaṃ karotī’’ti sāmaññato dasseti, taṃ apalokanakammaṃ sarūpato dassetumāha ‘‘acchinnacīvaraṃ’’iccādi. Yadi apaloketvāva cīvaraṃ dātabbaṃ, kiṃ pana appamattakavissajjakasammutiyāti āha ‘‘appamattakavissajjanakena panā’’tiādi. Nāḷi vā upaḍḍhanāḷi vāti divase divase apaloketvā dātabbassa pamāṇadassanaṃ. Tena yāpanamattameva apaloketabbaṃ, na adhikanti dasseti. Ekadivasaṃyeva vātiādi dasavīsatidivasānaṃ ekasmiṃ divaseyeva dātabbaparicchedadassanaṃ, tena yāva jīvanti vā yāva rogā vuṭṭhahatīti vā evaṃ apaloketuṃ na vaṭṭatīti dasseti. Iṇapalibodhanti iṇavatthuṃ dātuṃ vaṭṭatīti sambandho. Tañca iṇāyikehi palibuddhassa lajjipesalassa sāsanupakārakassa pamāṇayuttameva kappiyabhaṇḍaṃ niyametvā apaloketvā dātabbaṃ, na pana sahassaṃ vā satasahassaṃ vā mahāiṇaṃ. Tādisañhi bhikkhācariyavattena sabbehi bhikkhūhi tādisassa bhikkhuno pariyesitvā dātabbaṃ.
为说明「作求听甘马」之通义,进而为详细说明求听甘马之具体形式,故说「未被夺取之袈裟」等语。若须经求听方可布施袈裟,那么关于少量物资布施之共许又当如何?故说「然而关于少量物资布施者」等语。「一那利或半那利」——此为每日须经求听方可布施之数量标准,表明仅应求听足以维持生活之量,不得超过此数。「仅于某一日」等语——此为在十日、二十日之中,指定于某一日布施之限额说明,表明不得作「乃至命终」或「乃至病愈」之类的无限期求听。「债务之障碍」——其关联义为:可以布施作为债务之物。此类布施须针对因债务而受困、具惭愧心、品行端正、有益于教法之借债者,限定适量之净物后,经求听方可布施,不得布施千金或十万之巨债。若属此类巨额债务,则应由一切比库依托钵行乞之职责,为该比库四处寻求后方可布施。
Upanikkhepatoti cetiyapaṭijagganatthāya vaḍḍhiyā payojetvā kappiyakārakehi ṭhapitavatthuto. Saṅghikenapīti na kevalañca tatruppādato paccayadāyakehi catupaccayatthāya saṅghassa dinnavatthunāpīti attho.
「存放之物」——指为修缮塔庙而以增殖方式运用、由净人所保管之物。「亦包括僧团之物」——意谓:不仅是在该处所产生之物,还包括供养者为四资具之用而布施给僧团之物。
Saṅghabhattaṃ kātuṃ na vaṭṭatīti mahādānaṃ dentehipi kariyamānaṃ saṅghabhattaṃ viya kāretuṃ na vaṭṭatīti adhippāyo.
「不得作僧团饭食」——其意趣为:即便是施予大布施者所办之饭食,亦不得令其如僧团饭食般操办。
‘‘Yathāsukhaṃ paribhuñjituṃ ruccatī’’ti vuttattā attano paribhogappahonakaṃ appaṃ vā bahuṃ vā gahetabbaṃ, adhikaṃ pana gahetuṃ na labhati. Uposathadivaseti nidassanamattaṃ, yasmiṃ kismiñci divasepi kataṃ sukatameva hoti. Karontena ‘‘yaṃ imasmiṃ vihāre antosīmāya saṅghasantakaṃ…pe… yathāsukhaṃ paribhuñjituṃ mayhaṃ ruccatī’’ti evaṃ katikā kātabbā, tathā dvīhi tīhipi ‘‘āyasmantānaṃ ruccatī’’ti vacanameva hettha viseso. Tesampīti rukkhānaṃ. Sā eva katikāti visuṃ katikā na kātabbāti attho.
『如意畅快享用』者，谓已说的，应当取用自己用途的少量或大量物品，但不得取用过多。以优婆塞日为例，乃指某一日所作所为皆为良善。如法作，谓：“在此居所中，对垂界边界的僧团所赠予者……如意畅快享用我所喜欢。”应如此作一登记单，对二处或三处所有长老之“喜好”言说，更见特殊意义。此“特定”者，指树木也。谓此登记单不可作全称登记，故意不作登记。
Tesanti rukkhānaṃ. Saṅgho sāmīti sambandho. Purimavihāreti purime yathāsukhaṃ paribhogatthāya katakatike vihāre. Pariveṇāni katvā jaggantīti yattha arakkhiyamāne phalāphalāni, rukkhā ca vinassanti, tādisaṃ ṭhānaṃ sandhāya vuttaṃ, tattha saṅghassa katikā na pavattīti adhippāyo. Ye pana rukkhā bījāni ropetvā ādito paṭṭhāya paṭijaggitā, tepi dasamabhāgaṃ datvā ropakeheva paribhuñjitabbā. Tehīti jaggakehi.
“此” 指树木。“僧团”者，指联系也。最早期间居住，按自己所乐，具登记单以供居住之用。筑围墙，保护时令果实，若树木毁坏，则不设此类专登记单，谓此是无人统管僧团登记单。若树木先前种下，萌芽、成株、长成，供给农人，则第十分成予播种者，即应按种植者享用。此谓“由农人播种”。
Tatthāti tasmiṃ vihāre. Mūleti ādikāle, pubbeti attho. Dīghā katikāti aparicchinnakālā yathāsukhaṃ paribhogatthāya katikā. Nikkukkuccenāti ‘‘abhājitamida’’nti kukkuccaṃ akatvāti attho. Khiyyanamattamevetanti tena khiyyanena bahuṃ khādantānaṃ doso natthi attano paribhogappamāṇasseva gahitattā, khiyyantepi attano pahonakaṃ gahetvā khāditabbanti adhippāyo.
“彼处”谓在彼居所。“根本”指始建初期、从前之义。所谓“长登记”者，谓无间断时段，按自乐用而登记。“不愿生嫉妒”指“我未被出卖”，意指无忧恼。谓只以轻微程度食用，则无过失，因只取自用不足量。虽有损耗，但因取得不过多，应当食用，谓此为要旨。
Gaṇhathāti na vattabbāti tathāvutte teneva bhikkhunā dinnaṃ viya maññeyyuṃ, taṃ nissāya micchājīvasambhavo hotīti vuttaṃ. Tenāha ‘‘anuvicaritvā’’tiādi. Upaḍḍhabhāgoti ekabhikkhuno paṭivīsato upaḍḍhabhāgo. Dentena ca ‘‘ettakaṃ dātuṃ saṅgho anuññāsī’’ti evaṃ attānaṃ parimocetvā yathā te saṅghe eva pasīdanti, evaṃ vatvā dātabbaṃ.
“取用”谓不可许也。谓若此理，众比库似视同所得，是因而误生不正当生活，故已说。故有言“曾行走……等”。“上折部分”指一比库的五十二分之一份额。以此为由说“僧团不许给予如此多”，故自解脱，即应如彼等信服僧团一样予以授受，如此说，须付与。
Apaccāsīsantenāti gilānagamikissarādīnaṃ anuññātapuggalānampi attano santakaṃ dentena apaccāsīsanteneva dātabbaṃ, ananuññātapuggalānaṃ pana apaccāsīsantenāpi dātuṃ na vaṭṭatīti. Saṅghikameva yathākatitāya dāpetabbaṃ. Attano santakampi paccayadāyakādī sayameva vissāsena gaṇhanti, na vāretabbā, laddhakappiyanti tuṇhī bhavitabbaṃ. Pubbe vuttamevāti ‘‘kuddho hi so rukkhepi chindeyyā’’tiādinā tuṇhībhāve kāraṇaṃ pubbe vuttameva. Tehi kataanatthābhāvepi kāruññena tuṇhī bhavituṃ vaṭṭati, ‘‘gaṇhathā’’tiādi pana vattuṃ na vaṭṭati.
所谓非授与者，是指从疾病、传染病等不允许教化者，所受部分应当赋与，非允许者则不得赋与。彼等归属于僧团，应按规定予以。自己的部分与因缘给予者相信，莫阻止，获得许可，则应独处。最初曾说“愤怒者亦当折断树”，即彼时所说为独处原因。为其作无利义，因慈悲而应独处，但对此“取用”等之言文则不可。
Garubhaṇḍattā…pe… na dātabbanti jīvarukkhānaṃ ārāmaṭṭhānīyattā, dārūnañca gehasambhārānupagatattā ‘‘sabbaṃ tvameva gaṇhā’’ti dātuṃ na vaṭṭatīti vuttaṃ. Akatāvāsaṃ vā katvāti pubbe avijjamānaṃ senāsanaṃ katvā jaggitakāle phalavāre sampatte.
因大负担……等，不应给予树木中活体者。因树木非适宜园林，且木材已属房舍家产，“一切应由汝收取”者，不合适给予。谓无居住之前，正处尚不明白期间，筑营时水果成熟。
Apalokanakammakathāvaṇṇanā niṭṭhitā. · 求听甘马论释已毕。
Atthavasavaggādivaṇṇanā义利品等释
§498
498.Vipākadukkhasaṅkhātānaṃsamparāyikaverānanti ettha pāṇātipātādiverena nibbattattā, verappattiyā hetuttā ca ‘‘vipākadukkhavedanā’’ti vuttā. Pāṇātipātādipañcaveravinimuttānampi akusalānaṃ verehi saha ekato saṅgaṇhanatthaṃ ‘‘dasaakusalakammapathappabhedāna’’nti puna vuttaṃ.
对于以恶报痛苦所成的诸恶业仇敌，在此处因杀生等敌业而生起的怨恨，因发生了敌意的缘故，被称为“恶报痛苦感受”。对于已离开杀生等五种恶业，且同时因仇恨聚集的不善行为者，复又称为“十种不善业道的不同”。
§499-500
499-500.Taṃkammanti tajjanīyādikammameva, sattā āpattikkhandhā paññattaṃ nāmāti sambandho. Antarā kenaci apaññatte sikkhāpadeti imasmiṃ kappe ādito paṭṭhāya yāva amhākaṃ bhagavato abhisambodhi, tāva antarākāle kakusandhādiṃ ṭhapetvā kenaci apaññatte sikkhāpadeti attho. Vinītakathā sikkhāpadanti vinītavatthūni eva. Tāni hi taṃtaṃsikkhākoṭṭhāsānaṃ pakāsanato ‘‘sikkhāpada’’nti ca āpattianāpattīnaṃ anupaññāpanato ‘‘anupaññatta’’nti ca vuccanti.
所谓业，就是指当下所生的业及其类似，众生的烦恼束缚被称为“业障”，这是一个固定名称。中间还存在所谓“未规定的戒律”，指在这一时代从始至终、直到我们世尊正觉时为止，在间隔期间增加恶业等时，加设的一些未规定的戒律。所谓戒律经过言教，就是真正规定的内容。这些内容正是《戒律集》的明白规定，因此称为“戒律”。对于那些有违反或不违反戒律的事项，因未经明确记载，故称之为“未规定”。
Atthavasavaggādivaṇṇanā niṭṭhitā. · 义利品等之解释已完成。
Saṅgahavaggavaṇṇanānayo niṭṭhito. · 摄品解释之方法已完成。
Iti mahāvaggo, paññattivaggo, saṅgahavaggoti tīhi mahāvaggehi paṭimaṇḍito parivāroti veditabbo.
于是大品部、规定品、聚集品，这三大品组成了一个条理清晰的分类整体，应当作此理解。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是《善见律注》之疑惑遣除
Parivāravaṇṇanānayo niṭṭhito. · 附随之解释方法已完成。
Nigamanakathāvaṇṇanā结论语之解释
Avasānagāthāsu ubhatovibhaṅga-khandhaka-parivārehi vibhattattā vibhāgapaṭidesanā yasmiṃ vinayapiṭake. So ubhatovibhaṅga-khandhaka-parivāravibhattadesano āhāti yojanā. Tassāti vinayapiṭakassa.
在结尾偈颂中，由于两分律藏、律集围绕不同层面分章，因此有分门别类的说明，这正是律藏中的章节解析。这里“两分律藏、律集之章节解析”的涵义相当宽泛，因此如此称之。
Satthu mahābodhīti dakkhiṇasākhaṃ sandhāya vadati. Yaṃ padhānagharaṃ nāma pariveṇaṃ, tattha cārupākārena sañcitaṃ parikkhittaṃ yaṃ pāsādaṃ kārayi, tatra tasmiṃ mahānigamasāmino pāsāde vasatāti yojetabbā.
世尊成就大觉时，指向南方支派并说明。所谓府邸周围美丽庄严的围墙，即那用华美装饰完成围绕的寺院，应当建造于大结集长老集会的寺庙之处。
Buddhasiriṃ uddisitvā nissāya, tassa vā ajjhesanampi paṭicca yā iddhā paripuṇṇavinicchayatāya samiddhā vinayasaṃvaṇṇanā āraddhāti yojanā.
依托于世尊的尊贵恩典，且依据其所期望的愿望，开始着手完成经律丰盛详细的编纂和综述传述工作。
Sirinivāsassāti siriyā nivāsanaṭṭhānabhūtassa siripālanāmakassa rañño. Jayasaṃvacchareti vijayayutte saṃvacchare. Āraddhakāladassanatthaṃ puna ‘‘jayasaṃvacchare ayaṃ āraddhā’’ti vuttaṃ.
Sirinivāsa者，意为有荣住之地，作为国王守护之名。Jayasaṃvacchara者，谓与胜利相关之时期。为显示开始之时，曾言『此胜利之时期已启』。
Kālevassanti yuttakāle vassanasīlo. Devoti megho.
『及时降雨』者，于适当时节有降雨之习性也。『天』者，云也。
Nigamanakathāvaṇṇanā niṭṭhitā. · 结论语之解释已完成。
Nigamanakathā结论
Ettāvatā ca āraddhā, vinayaṭṭhakathāya yā;
此处所谓已开始者，即律藏注疏中所明之义。
Vaṇṇanā nātivitthiṇṇā, paripuṇṇavinicchayā.
其解释不超越范围，具完全详尽之分析。
Paññāsabhāṇavārāya, tantiyā parimāṇato;
为五十法句之节选，且基于长度而限。
Samijjhaniṭṭhiparamā, yā vimativinodanī.
乃致诚灭之究竟，能破除疑惑者也。
Anantarāyena katā, ayaṃ niṭṭhamupāgatā;
无障碍地作成,此已达成就;
Yaṃ taṃ niṭṭhaṃ tathā sabbe, pāṇino samanorathā.
凡彼成就,一切有情皆如愿。
Therehi vinayaññūhi, sucisallekhavuttihi;
诸长老通晓律,具清净头陀行,
Avissatthātivitthiṇṇa-ganthabhīrū hipatthitaṃ.
不自夸、超越结缚、畏惧,所希求者。
Karontena mayā evaṃ, vinayaatthavaṇṇanaṃ;
我如是作此律义注释时,
Yaṃ pattaṃ kusalaṃ tena, patvā sambodhimuttamaṃ.
凡以彼所得善,得达最上正觉。
Vinayatthaṃ pakāsetvā, yo sopāyena lakkhaṇaṃ;
阐明律义之后,以方便显示特相;
Sopāyaṃ vimaticcheda-ñāṇacakkhupadāyakaṃ.
具方便者,能施予断除疑惑之智眼。
Viraddhatthavipallāsa-ganthavitthārahāniyā;
舍弃错失义理、颠倒、结缚、冗长之过失;
Visuddhiṃ pāpayissāmi, satte saṃsāradukkhato.
我将令众生从轮回苦中得清净。
Lokiyehi ca bhogehi, guṇehi nikhilā pajā;
愿一切众生以世间财富、以功德;
Sabbehi sahitā hontu, ratā sambuddhasāsaneti.
与一切善法相应,欢喜于正自觉者之教法。
Vimativinodanīṭīkā niṭṭhitā. · 《疑惑遣除复注》完毕。