7. Sekhiyakaṇḍaṃ · 7. 应学法篇
7. Sekhiyakaṇḍaṃ七、应学法篇
1. Parimaṇḍalavaggavaṇṇanā一、圆整品解释
§576
576. Sekhiyesu yasmā vattakkhandhake (cūḷava. 356 ādayo) vuttavattānipi sikkhitabbattā sekhiyāneva, tasmā pārājikādīsu viyettha pāḷiyaṃ paricchedo na kato. Cārittanayadassanatthañca ‘‘yo pana bhikkhu olambento nivāseyya, dukkaṭa’’nti avatvā ‘‘sikkhā karaṇīyā’’ti sabbattha pāḷi āropitā. Padabhājane pana ‘‘āpatti dukkaṭassā’’ti vuttattā sabbattha anādariyakaraṇe dukkaṭaṃ veditabbaṃ.
576. 在应学法中,由于在行仪篇集（《小品》第356条等）中所说的行仪规定,因其须受学之故,亦属应学法。因此,此处不像巴拉基咖等那样在巴利原典中划定界限。为显示行仪规范之方式,此处各条均载以「应受学」之语,而非说「若有比库垂摆着穿下衣,恶作」。然而在词句分析中,既已说「犯恶作」,故应知:凡一切不恭敬之行为,皆犯恶作。
Aṭṭhaṅgulamattanti matta-saddena tato kiñci adhikaṃ, ūnampi saṅgaṇhāti. Teneva nisinnassa caturaṅgulamattampi vuttaṃ. Na hi nisinnassa caturaṅgulappamāṇaṃ, ṭhitassa aṭṭhaṅgulamevāti sakkā niyametuṃ ūnādhikattasambhavato. Tasmā yathā sāruppaṃ hoti evaṃ aṭṭhaṅgulānusārena nivāsanaññeva adhippetanti gahetabbaṃ. Teneva vakkhati ‘‘yo pana bhikkhu sukkhajaṅgho vā’’tiādi. Kurundiyaṃ ‘‘ajānantassa anāpattī’’ti ādaraṃ katvā uggaṇhantassāpi ajānanaṃ sandhāya vuttaṃ. Tenāpi nirantaraṃ nivāsanapārupanavattaṃ sikkhitabbaṃ, asikkhito anādariyameva. Parimaṇḍalaggahaṇena ukkhipitvā nivāsanampi paṭikkhittanti āha ‘‘ukkhipitvā vā otāretvā vā’’ti.
「八指量」——「量」字所含之义,涵盖稍多于此或稍少于此之情形。正因如此,对于坐着之人,亦说四指量。盖坐者四指、立者八指之规定,实无法严格划定,因为或多或少皆有可能。故应理解为:依八指量为准绳,凡合宜者,皆以圆整穿着下衣为目的。正因如此,后文将说「若有比库露出小腿」等语。《古伦底》中说「不知者无犯」,此乃就恭敬地学习者而言,即使是不知情者亦包含在内。然而即便如此,仍须持续受学穿着下衣与上衣之行仪;未受学者,即是不恭敬。由于摄取「圆整」一词,提起穿着之方式亦被遮止,故说「提起或放下」。
Sacittakanti vatthuvijānanacittena sacittakaṃ. Sāratthadīpaniyaṃ pana upatissattheravādanayena lokavajjattaṃ gahetvā ‘‘vatthuvijānanacittena, paṇṇattivijānanacittena ca sacittaka’’nti (sārattha. ṭī. sekhiyakaṇḍa 3.576) vuttaṃ. Tattha ca vatthuvijānanaṃ visuṃ na vattabbaṃ. Paṇṇattivijānanena tassāpi antogadhabhāvato idaṃ vatthuṃ evaṃ vītikkamantassa āpattīti vijānanto hi paṇṇattiṃ vijānātīti vuccati. Upatissattheravāde cettha paṇṇattiṃ ajānitvā aparimaṇḍalanivāsanādivatthumeva jānantassa paṇṇattivītikkamānādariyābhāvā sabbasekhiyesu anāpatti eva abhimatā, tañca na yuttaṃ kosambakkhandhake (mahāva. 451 ādayo) vaccakuṭiyaṃ udakāvasesaṃ ṭhapentassa paṇṇattivijānanābhāvepi āpattiyā vuttattā. Vuttañhi tattha ‘‘tena kho pana samayena aññataro bhikkhu āpattiṃ āpanno hoti …pe… so aparena samayena tassā āpattiyā anāpattidiṭṭhi hotī’’tiādi (mahāva. 451). Aṭṭhakathāyañcassa ‘‘tvaṃ ettha āpattibhāvaṃ na jānāsīti, āma na jānāmīti. Hotu āvuso, ettha āpattīti, sace hoti, desessāmīti. Sace pana te, āvuso, asañcicca asatiyā kataṃ, natthi āpattīti. So tassā āpattiyā anāpattidiṭṭhi ahosī’’ti (mahāva. aṭṭha. 451) vuttaṃ, tathā ‘‘adhammavādīti ukkhittānuvattakesu aññataro’’ti (mahāva. aṭṭha. 457-458) ca vuttaṃ. Khandhakavattānañhi sekhiyattā tattha vutto nayo imesaṃ, idha vutto ca tesaṃ sādhāraṇova hotīti. Teneva ‘‘asañcicca asatiyā kataṃ, natthi āpattī’’ti evaṃ idha vutto āpattinayo tatthāpi dassito. Tasmā phussadevattheravāde eva ṭhatvā vatthuvijānanacitteneva sabbasekhiyāni sacittakāni, na paṇṇattivijānanacittena. Bhiyyokamyatāyasūpabyañjanapaṭicchādanaujjhānasaññīti dve sikkhāpadāni lokavajjāni akusalacittāni, sesāni paṇṇattivajjāni, ticittāni, tivedanāni cāti gahaṇameva yuttataraṃ dissati. Tenevettha ‘‘asañciccāti purato vā pacchato vā olambetvā nivāsessāmīti evaṃ asañciccā’’tiādinā vatthuajānanavaseneva anāpattivaṇṇanā katā, na paṇṇattivijānanacittavasena.
「有心」——以了知所缘之心为有心。然而在《沙拉他灯论》中,依伍波帝萨长老之说,取其为世间过失,说「以了知所缘之心及了知施设之心为有心」（《沙拉他灯论·应学法品》第3条第576节）。其中,了知所缘不应单独另说。因为了知所缘已包含于了知施设之内——凡知「此人以此方式违犯此所缘」者,即称为了知施设。而在伍波帝萨长老之说中,此处认为:凡不知施设、仅知不圆整穿着下衣等所缘者,因无违犯施设之不恭敬,故于一切应学法皆无犯——然此说不当。理由在于:《国桑比篇集》（《大品》第451条等）中,关于在厕所留存余水者,即使无了知施设,亦说有犯。彼处确实说道：「尔时,某比库犯了某罪……其后,彼对该罪生起无罪之见」等（《大品》第451条）。其注疏亦说：「『你不知此处有罪』——『是的,我不知』——『尊者,此处有罪;若确实如此,请忏悔』——『若尊者是无意、无念而作,则无罪』。彼对该罪生起无罪之见」（《大品注疏》第451条），又说「『说非法者』,即随顺被举罪者中之某一人」（《大品注疏》第457至458条）。篇集行仪因属应学法,彼处所说之方式与此处所说之方式,对双方而言是共通的。正因如此,此处所说「无意、无念而作,则无犯」之犯罪方式,亦在彼处得到显示。故应依帕沙达长老之说而住:以了知所缘之心,一切应学法皆为有心,而非以了知施设之心。「为求更多、以汤汁遮覆、心怀嫌厌」此二学处为世间过失,属不善心;其余为施设过失,具三种心、三种受——如此摄取,似更为恰当。正因如此,此处「无意」之解释,乃就不知所缘之方式而作——「无意者,谓无『我将向前或向后垂摆着穿下衣』之意」等——而非就了知施设之心而作。
Apica ‘‘yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajja’’nti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) iminā lakkhaṇavacanenāpi cetaṃ sijjhati. Vatthuvijānanacittavaseneva hettha ‘‘sacittakapakkhe’’ti vuttaṃ. Itarathā paṇṇattivijānanacittavasena sabbasikkhāpadānampi sacittakapakkhe cittassa akusalattaniyamena lokavajjattappasaṅgato paṇṇattivajjameva na siyā, idañca vacanaṃ niratthakaṃ siyā iminā vacanena nivattetabbassa sikkhāpadassa abhāvā. Na ca sekhiyesu vatthuvijānanacittena sacittakapakkhe cittaṃ pāṇātipātādīsu viya akusalamevāti niyamo atthi, yenettha lokavajjatā pasajjeyya, ‘‘anādariyaṃ paṭiccā’’ti cetaṃ pāḷivacanaṃ vatthuṃ jānitvā tīhi cittehi vītikkamameva anādariyaṃ katvā vuttaṃ, na paṇṇattiṃ jānitvā akusalacitteneva vītikkamanti gahetabbaṃ. Aññathā khandhakapāḷiyā, aṭṭhakathāyañca pubbāparañca virujjhanatoti amhākaṃ khanti. Yathā vā na virujjhati, tathā ettha adhippāyo gavesitabbo. Anādariyaṃ, anāpattikāraṇābhāvo , aparimaṇḍalanivāsananti imānettha tīṇi aṅgāni. Yathā cettha, evaṃ sabbattha. Kevalaṃ tattha tattha vuttapaṭipakkhakaraṇavasena tatiyaṅgayojanameva viseso.
再者,「凡在有心一方,心唯为不善者,即为世间过失」（《疑惑度脱注疏·第一巴拉基咖释》）——依此相之说,此义亦得成立。此处「在有心一方」,正是就了知所缘之心而说。若非如此,则依了知施设之心,一切学处在有心一方之心皆必为不善,由此将导致一切皆成世间过失,而无施设过失可言;且此说将成无义,因为无任何学处须由此说来遮止。况且,在应学法中,以了知所缘之心,在有心一方之心,并非如杀生等那样必定为不善——由此不应导致世间过失。「因不恭敬」——此巴利语句,乃就知晓所缘、以三种心违犯即为不恭敬而说,不应理解为知晓施设、唯以不善心违犯。否则,篇集巴利原典与注疏前后将相互矛盾——此为我等之见解。应探寻此处之意趣,使其不相矛盾。此处有三个要素:不恭敬、无无犯之因、不圆整穿着下衣。一切处皆如此。唯一差别在于:各处依所说之对立面,而有第三要素之配合方式不同。
§577
577. Dutiyādīsu gihipārutanti setapaṭapārutādi. Vihārepīti saṅghasannipātabuddhupaṭṭhānādikālaṃ sandhāya vuttaṃ.
577. 第二条等中,「穿着在家人之衣」——指穿着白布等。「即使在精舍中」——此乃就僧团集会、礼敬佛陀等时机而说。
§578
578.Gaṇṭhikaṃ paṭimuñcitvātiādi paṭicchādanavidhidassanaṃ. Gīvaṃ paṭicchādetvātiādinā vuttattā sañcicca gīvaṃ, maṇibandhanañca appaṭicchādentassa āpatti. Etthāpi parimaṇḍalasikkhāpadassa sādhāraṇattā jāṇumaṇḍalato heṭṭhā caturaṅgulamattaṃ otāretvā anolambetvā parimaṇḍalameva pārupitabbaṃ.
578. 「系好纽扣」等,乃显示遮覆之方式。由「遮覆颈部」等语之说,可知:故意不遮覆颈部与手腕者,犯罪。此处亦因与圆整学处共通,故应从膝盖以下放下四指量,不垂摆,圆整地穿着上衣。
§579
579.Vivaritvā nisīdatoti vihāre viya ekaṃsapārupanaṃ sandhāya vuttaṃ. ‘‘Vāsatthāya upagatassā’’ti vuttattā vāsādhippāyaṃ vinā dhammadesanaparittabhaṇanādiatthāya sucirampi nisīdantena sabbaṃ antaragharavattaṃ pūrenteneva nisīditabbaṃ. Nisīdanapaṭisaṃyuttesu eva ca sikkhāpadesu ‘‘vāsūpagatassā’’ti anāpattiyā vuttattā vāsatthāya antaragharaṃ upagacchantenāpi suppaṭicchannatādisabbaṃ akopenteneva gantabbaṃ. ‘‘Vāsūpagatassā’’ti hi vuttaṃ, na pana upagacchamānassāti. Keci pana ‘‘ekekasmiṃ paṭhamaṃ gantvā vāsapariggahe kate tato aññehi yathāsukhaṃ gantuṃ vaṭṭatī’’ti vadanti. Apare pana ‘‘gehassāmikehi ‘yāva tumhe nivasissatha, tāva tumhākaṃ imaṃ gehaṃ demī’ti dinne aññehi avāsādhippāyehi antarārāme viya yathāsukhaṃ gantuṃ, nisīdituñca vaṭṭatī’’ti vadanti, taṃ sabbaṃ na gahetabbaṃ tathāvacanābhāvā, dānalakkhaṇābhāvā, tāvattakena vihārasaṅkhyānupagamanato ca. ‘‘Yāva nisīdissatha, tāva tumhākaṃ imaṃ gehaṃ demī’’ti dentopi hi tāvakālikameva deti vatthupariccāgalakkhaṇattā dānassa.
579.「披衣而坐」者,此依偏袒一肩而说,如在寺院中。因说「为住而前往者」,故除为说法、诵护卫经等目的外,即使久坐,亦应圆满一切在俗家中的行仪而坐。又因在与坐相关的学处中说「为住而前往者无犯」,故为住而前往俗家者,亦应不破坏善覆盖等一切而行。因说「为住而前往者」,非说「正前往者」。然有人说「各人初次前往,取得住处后,其他人可随意前往」。又有人说「屋主说『只要你们住,就把此屋给你们』而给予后,其他非为住目的者可如在林园中随意前往、坐」,此一切不应采纳,因无如是说,无布施相,以此不达寺院之数故。即使说「只要你们坐,就把此屋给你们」而给予,亦仅给予暂时,因布施以舍弃地基为相。
§582
582.Catuhatthappamāṇanti vaḍḍhakīhatthaṃ sandhāya vuttanti vadanti.
582.「四手肘量」者,有人说此依木匠手肘而说。
§584
584.Ukkhittacīvarohutvāti kaṭito uddhaṃ kāyabandhanādidassanavasenevukkhipanaṃ sandhāya vuttaṃ piṇḍāya carato pattaggahaṇādimattassa anuññātattā. Teneva ‘‘nisinnakāle pana dhamakaraṇa’’ntiādi vuttaṃ. Nisinnakāle hi khandhe laggapattatthavikādito dhamakaraṇaṃ nīharantassa kaṭito uddhampi dissati, tathā adassetvā nīharitabbanti adhippāyo. Āsane nisīdantassāpi ca pārupitacīvaraṃ kiñci ukkhipitvā saṅghāṭiṃ jaṅghapiṇḍehi anukkhipitvāva nisīditabbaṃ. Imasmiññeva pana sikkhāpade ‘‘vāsūpagatassā’’ti vuttattā nisīdanapaṭisaṃyuttesu chaṭṭhaaṭṭhamesu avuttattā vāsūpagatenāpi susaṃvutena okkhittacakkhunāva nisīditabbaṃ. Teneva mātikāṭṭhakathāyampi tesaṃ visesaṃ avatvā idheva ‘‘vāsūpagatassa pana anāpattī’’ti (kaṅkhā. aṭṭha. ukkhittakasikkhāpadavaṇṇanā) vuttā.
584.「举衣而成」者,此依从腰以上显现身体束带等之举起而说,因行乞食时仅取钵等被允许。因此说「然坐时抖衣」等。坐时从肩上取下钵、抖去尘土等时,腰以上亦显现,意为应不如是显现而取下。坐于座时,亦应稍举起所披之衣,不以桑喀帝覆盖小腿而坐。然于此学处中因说「为住而前往者」,在与坐相关的第六、第八学处中未说,故为住而前往者亦应善护、垂目而坐。因此在母论注释中亦未说彼等之差别,唯于此说「然为住而前往者无犯」。
Parimaṇḍalavaggavaṇṇanā niṭṭhitā. · 圆整品解释终了。
2. Ujjagghikavaggavaṇṇanā二、大笑品解释
§586
586. Dutiyavaggādiujjagghikaappasaddesu nisīdanapaṭisaṃyuttesupi vāsūpagatassa anāpatti na vuttā, kāyappacālakādīsu eva pana vuttā. Pāḷipotthakesu panetaṃ kesuci peyyālena byāmohitattā na suṭṭhu viññāyati. Yattha ca antaraghare dhammaṃ vā desentassa, pātimokkhaṃ vā uddisantassa mahāsaddena yāvaparisasāvanepi anāpatti evāti daṭṭhabbaṃ tathā ānandattheramahindattherādīhi ācaritattā.
586. 第二品等之高声、低声等与坐相关者,未说为住而前往者无犯,唯于摇身等说。然在巴利典籍中,因某些以略说而混淆,不甚明了。凡在俗家中说法或诵巴帝摩卡时,以大声乃至令会众听闻,亦应见为无犯,因阿难长老、玛兴德长老等如是行故。
Ujjagghikavaggavaṇṇanā niṭṭhitā. · 大笑品解释终了。
3. Khambhakatavaggavaṇṇanā三、叉腰品解释
§603
603. Patte gahaṇasaññā assa atthīti pattasaññīti imamatthaṃ dassetuṃ ‘‘patte saññaṃ katvā’’ti vuttaṃ.
603. 「对钵有取想」者,为显示此义而说「对钵作想」。
§604
604.Oloṇīti ekā byañjanavikati. Kañjikatakkādirasoti keci. Maṃsarasādīnīti ādi-saddena avasesā sabbāpi byañjanavikati saṅgahitā.
604.「奥罗尼」者,一种副食变化物。有人说是酸粥、酸豆等汁。「肉汁等」者,以「等」字摄取其余一切副食变化物。
§605
605.Samabharitanti racitaṃ. Heṭṭhā orohatīti samantā okāsasambhavato hatthena samaṃ kariyamānaṃ heṭṭhā bhassati. Pattamatthake ṭhapitāni pūvāni eva vaṭaṃsakākārena ṭhapitattā ‘‘pūvavaṭaṃsaka’’nti vuttāni. Keci pana ‘‘pattaṃ gahetvā thūpīkataṃ piṇḍapātaṃ racitvā diyyamānameva gaṇhato āpatti, hatthagate eva pana patte diyyamāne thūpīkatampi gahetuṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbameva ‘‘samatittika’’nti bhāvanapuṃsakavasena sāmaññato vuttattā.
605.“Samabharita”者，谓其为“排列成行”。从下向上说，是因手持平齐，四面空隙均等而就下部称之。于经文中，“先前安置”的意思乃以环状铺设的枝蔓形态而置，故称为“先前环蔓”。亦有些人说：“捉枝叶并裹包携带布施时，虽于施食盛器作成形状时受罚，然在手持枝叶布施时，对已成形的盛器亦不应执取。”对此，依照有修习者的说法，此事一般来说称为“不应执取”。
Khambhakatavaggavaṇṇanā niṭṭhitā. · 叉腰品注释结束。
4. Sakkaccavaggavaṇṇanā四、恭敬品注释
§608
608. Catutthavaggādīsu sapadānanti ettha dānaṃ vuccati avakhaṇḍanaṃ, apetaṃ dānato apadānaṃ, saha apadānena sapadānaṃ, avakhaṇḍanavirahitaṃ anupaṭipāṭiyāti vuttaṃ hoti. Tenāha ‘‘tattha tattha odhiṃ akatvā’’tiādi.
608.从第四品开始有“相应相”和合一的说法，此处“布施”乃指“不可分割的布施”，即完整没有分别杂断的布施，是与之前破坏布施、未遂布施、连同破坏布施的布施相应且不带破坏性、无间断地持续进行的布施。因故谓曰“那里彼处皆无疏漏”等经文。
§611
611.Viññattiyanti sūpodanaviññattisikkhāpadaṃ sandhāya vadati. ‘‘Vattabbaṃ natthī’’ti iminā pāḷiyāva sabbaṃ viññāyatīti dasseti. Tattha pāḷiyaṃ asañciccātiādīsu vatthumattaṃ ñatvā bhuñjanena āpattiṃ āpajjantasseva puna paṇṇattiṃ ñatvā mukhagataṃ chaḍḍetukāmassa yaṃ aruciyā paviṭṭhaṃ, taṃ asañcicca paviṭṭhaṃ nāma, tattha anāpatti. Tadeva puna aññavihitatāya vā aviññattamidantisaññāya vā bhuñjane ‘‘asatiyā’’ti vuccati.
611.“显现”者，指预备显现的戒律条文。其意谓“不可作”者，即通过巴利文表明全面不可作的意思。于此，此巴利文诸如“不故意”等，乃指认识到了仅就事物而言，仅因进食而招罪的情况，及招罪后因不悦意欲舍弃入口食物所作的辞弃动作，即谓“不故意之入”，据此无过失。至于他时因变化或误认故亦进食，则谓“不真实”。
§613
613.‘‘Aññassatthāyā’’ti idamassa sikkhāpadassa attano atthāya viññāpetvā sayaṃ bhuñjane eva paññattattā iminā sikkhāpadena anāpattiṃ sandhāya vuttaṃ. Pañcasahadhammikānaṃ pana atthāya aññātakaappavāritaṭṭhāne viññāpento viññattikkhaṇe aṭṭhakathāsu suttānulomato vuttaakataviññattidukkaṭato na muccati. Sañcicca bhuñjanakkhaṇe sayañca aññe ca micchājīvato na muccantīti gahetabbaṃ.
613.“为其他缘故”指此戒律的本意，鉴于自身食用，借此戒律意义而讲述不招过失。就五共犯法来说，若在不知情况下示知而禁止他人在非应受处所违法行为，及在无知时加害于法，于八部注疏中所述之食时滋事亦不免。于故意保藏与进食时，自己与他人错误所为均不应免除，须承担相应责任。
§615
615.‘‘Kukkuṭaṇḍaṃ atikhuddaka’’nti idaṃ asāruppavasena vuttaṃ, atimahante eva āpattīti daṭṭhabbaṃ. Bhuñjantena pana corādibhayaṃ paṭicca mahantampi aparimaṇḍalampi katvā sīghaṃ bhuñjanavasenettha āpadā. Evamaññesupi yathānurūpaṃ daṭṭhabbaṃ.
615.“公鸡蛋太小”者，由此以无形相说，视为严重过失，毋庸置疑。吃者因担怖盗窃恶行等原因，虽规模甚大却迅速食尽，因而生过失。其他类似情形亦当依此恰如其分看待。
Sakkaccavaggavaṇṇanā niṭṭhitā. · 恭敬品注释结束。
5. Kabaḷavaggavaṇṇanā五、食团品注释
§617
617. Anāhaṭe kabaḷe mukhadvāravivaraṇe pana payojanābhāvā ‘‘āpadāsū’’ti na vuttaṃ. Evamaññesupi īdisesu.
617.在未损坏的壶壶口处开放之门出入口处，因无实际功用，故未称为“过失水路”。其他类似情况亦如是。
§618
618.Sabbaṃ hatthanti hatthekadesā aṅguliyo vuttā ‘‘hatthamuddā’’tiādīsu viya, tasmā ekaṅgulimpi mukhe pakkhipituṃ na vaṭṭati.
全部称为手指，因此说“一手指”等，如此类推，所以即使是单个指头也不应投入口中。
Kabaḷavaggavaṇṇanā niṭṭhitā. · 食团品注释结束。
6. Surusuruvaggavaṇṇanā六、吸啜声品注释
§627
627. Pāḷiyaṃ sītīkatoti sītapīḷito. Silakabuddhoti parihāsavacanametaṃ. Silakañhi kiñci disvā ‘‘buddho aya’’nti voharanti.
巴利语中“sītīkata”意为受寒冷所苦，“silakabuddho”乃讥讽语，表示有些名为‘buddho’的人，见到小石子便说‘佛乃是彼’的讥讽说法。
§628
628.‘‘Aṅguliyo mukhe pavesetvā bhuñjituṃ vaṭṭatī’’ti iminā sabbaṃ hatthaṃ antomukhe pakkhipanasikkhāpadassapi paviṭṭhaṅgulinillehanena imassapi sikkhāpadassa anāpattiṃ dasseti. Eseva nayoti ghanayāguādīsu pattaṃ hatthena, oṭṭhañca jivhāya nillehituṃ vaṭṭatīti atidisati. Tasmāti yasmā ghanayāguādivirahitaṃ nillehituṃ na vaṭṭati.
言“手指可以入口食用”，由此知晓即使将整只手置于口中之禁戒，因有手指沾附（食物）而不犯戒。此犹如把叶柄贴手，以舌尿贴附，不犯戒行。由此当知，因无叶柄等贴附物，不得贴附口中。
§634
634.Vilīvacchattanti veṇupesikāhi kataṃ. Maṇḍalabaddhānīti dīghasalākāsu tiriyaṃ valayākārena salākaṃ ṭhapetvā suttehi baddhāni dīghañca tiriyañca ujukameva salākāyo ṭhapetvā daḷhabaddhāni ceva tiriyaṃ ṭhapetvā dīghadaṇḍakeheva saṅkocārahaṃ katvā sutteheva tiriyaṃ baddhāni. Tatthajātakadaṇḍakena katanti saha daṇḍakena chinnatālapaṇṇādīhi kataṃ. Chattapādukāyāti yasmiṃ chattadaṇḍakoṭiṃ pavesetvā chattaṃ ujukaṃ ṭhapetvā heṭṭhā chāyāya nisīdanti, tiṭṭhanti vā, tādise chattādhāre.
所谓“vilīvacchatta”指用竹片制成的伞。所谓“mandalabaddhāni”是指在长杆上横置横环，将杆子绑成圆环形，所有杆均横纵直直，牢固束缚。用短杆绑成伞状，断开树叶枝条等制成伞柄。所谓“chattapādukā”是指有伞柄，插入伞面伞杆，竖起伞杆下有伞，供人坐立遮阴之物。
§637
637.Cāpoti majjhe vaṅkakājadaṇḍasadisā dhanuvikati. Kodaṇḍoti viddhadaṇḍā dhanuvikati.
所谓“cāpa”是中空弯曲形的弓形木棒。所谓“kodaṇḍa”是用竹子制作的长棒弓形物。
Surusuruvaggavaṇṇanā niṭṭhitā. · 啜声品释终了。
7. Pādukavaggavaṇṇanā七、鞋履品释
§647
647. Sattamavagge rukkhato patitoti ekaṃ olambanasākhaṃ gahetvā patito. Pāḷiyāti attano ācārappakāsakaganthassa. Dhīratthūti dhī atthu, nindā hotūti attho. Vinipātanahetunāti vinipātanassa hetubhāvena. Tvanti upayogatthe paccattavacanaṃ, taṃ icceva vā pāṭho. Asmāti pāsāṇo.
647. 第七品中，「从树上落下」，是指抓住一根悬垂的树枝后坠落。「于其律仪诗颂」，即关于他自身的行持与戒规的说明之典籍。「呸，活该」者，「呸，活该」即是『应受谴责』之义。「作为堕落之因」，即以成为堕落之因缘的方式。「汝」字，是宾格意义上用了主格词形；或者亦可读作「彼」。「此」者，即磐石也。
§649
649.Na kathetabbanti therena attano kaṅkhāṭṭhānassa pucchitattā vuttaṃ. Daharassa atthakosallaṃ ñātuṃ pucchitena uccāsane nisinnassa ācariyassa anuyogadānanayena vattuṃ vaṭṭati.
649. 不应由长老自行讲说其所疑惑之处，皆因疑惑已被询问而有所答复。比喻如幼童虽愚钝，却可用提问之法，在高座上坐着的老师详细讲解以致通达。
§652
652.Kheḷena cettha siṅghāṇikāpi saṅgahitāti ettha udakagaṇḍusakaṃ katvā ucchukacavarādiñca mukheneva harituṃ udakesu chaḍḍetuṃ vaṭṭatīti daṭṭhabbaṃ. Sesaṃ sabbattha uttānameva.
652. 在此处，即使是游戏中的雄狮也能被聚合，即明白于此，经过潜水器具潜入水中，用嘴将浮标等取回，且能够放回水中，这一情景应当明了。其余处则全以举高为主。
Pādukavaggavaṇṇanā niṭṭhitā. · 鞋履品释终了。
Sekhiyavaṇṇanānayo niṭṭhito. · 应学法释义方法终了。
§655
655. Adhikaraṇasamathesu ca idha vattabbaṃ natthi.
655. 关于止诤类事，此处无应当实行者。
Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是，于《普悦律注》的《除疑疏》中，
Bhikkhuvibhaṅgavaṇṇanānayo niṭṭhito. · 比库分别释义方法终了。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者