5. 皮革篇集义注
1皮革犍度
5. Cammakkhandhakaṃ
2索那·拘利毗萨事缘谈
Soṇakoḷivisavatthukathā
242242. 皮革犍度中——‘issariyādhipaccaṃ’即具备自在的状态与主宰的状态。‘Rajjaṃ’指王位，或国王应做之事。‘名为索那，姓拘利毗萨’中，‘索那’是其名，‘拘利毗萨’是姓。‘足底有毛’指在红色的足底上，生有微细、如眼膏色、如工艺所造般的毛。据说他过去曾为八万人的首领，与他们一起在辟支佛的住处建造了叶屋，并将自己华丽羊毛毯放在辟支佛踩踏之处，作为擦脚布。整整三个月，所有人都侍奉辟支佛。这是他以及那八万村长之子的前业。
242. Cammakkhandhake – issariyādhipaccanti issarabhāvena ca adhipatibhāvena ca samannāgataṃ. Rajjanti rājabhāvaṃ, raññā kattabbakiccaṃ vā. Soṇo nāma koḷivisoti ettha soṇoti tassa nāmaṃ; koḷivisoti gottaṃ. Pādatalesu lomānīti rattesu pādatalesu sukhumāni añjanavaṇṇāni kammacittīkatāni lomāni jātāni honti. So kira pubbe asītisahassānaṃ purisānaṃ jeṭṭhapuriso hutvā tehi saddhiṃ paccekabuddhassa vasanaṭṭhāne paṇṇasālaṃ katvā attano sassirikaṃ uṇṇapāvārakaṃ paccekabuddhassa pādehi akkamanaṭṭhāne pādapuñchanikaṃ katvā ṭhapesi. Temāsaṃ pana sabbeva paccekabuddhaṃ upaṭṭhahiṃsu. Ayaṃ tassa ca tesañca asītiyā gāmikasahassānaṃ pubbayogo.
2‘八万村长之子’指居住于那些村庄的八万良家子弟。‘以某事务为由’即如同以某事务为由；其实除了见他之外，并无任何事务。据说国王为了召集那八万良家子弟，心想‘索那将如此毫无疑虑地到来’，便召集了他们。‘在现世利益上’指以‘应如法从事农耕、商业等，应如法赡养父母’等方式，教导了有关此世利益的教诫后。‘那位世尊’意为那位我们的世尊将为你们教导有关来世的利益。
Asītigāmikasahassānīti tesu gāmesu vasantānaṃ kulaputtānaṃ asītisahassāni. Kenacideva karaṇīyenāti kenaci karaṇīyena viya; na panassa kiñci karaṇīyaṃ atthi aññatra tassa dassanā. Rājā kira tānipi asītikulaputtasahassāni sannipātāpento ‘‘evaṃ aparisaṅkanto soṇo āgamissatī’’ti sannipātāpesi. Diṭṭhadhammike attheti ‘‘kasivaṇijjādīni dhammena kattabbāni, mātāpitaro dhammena positabbā’’ti evamādinā nayena idhalokahite atthe anusāsitvā. So no bhagavāti so amhākaṃ bhagavā tumhe samparāyike atthe anusāsissatīti attho.
3‘禀告世尊’即让世尊知晓。‘沉入阶梯下’指沉入阶梯下方的半月形石头中。‘现在世尊若知时宜’即世尊知道对他们行利益之时。‘在精舍阴影处’指在精舍边缘的阴影中。‘作意’指因净信而反复注意。‘更加’意为更加、更殊胜地展示。‘消失’即不见。
Bhagavantaṃ paṭivedemīti bhagavantaṃ jānāpemi. Pāṭikāya nimujjitvāti sopānassa heṭṭhā aḍḍhacandapāsāṇe nimujjitvā. Yassa dāni bhante bhagavā kālaṃ maññatīti yassa tesaṃ hitakiriyatthassa bhagavā kālaṃ jānāti. Vihārapacchāyāyanti vihārapaccante chāyāyaṃ. Samannāharantīti pasādavasena punappunaṃ manasi karonti. Bhiyyosomattāyāti bhiyyosomattāya puna visiṭṭhataraṃ dassehīti attho. Antaradhāyatīti adassanaṃ hoti.
6索那出家谈
Soṇassa pabbajjākathā
243243. ‘被血沾染’即被血所涂。‘屠牛场’指牛被宰杀之处，即类似那样的地方。‘善巧者’指善于弹奏琵琶者。‘琵琶弦音’指琵琶弦所发之音。‘过紧’即过于紧绷，音调尖锐。‘具音色’即音色圆满。‘堪用’即能胜任工作。‘过松’即音调低沉。‘安住于中道之德’即安住于中音而发调。‘应持精进平等’即应持与精进相应的平等，将精进与止结合之意。‘应通达诸根平等’即通达信等诸根的平等、均等状态。其中，将信与慧结合、慧与信结合、精进与定结合、定与精进结合，从而通达诸根平等。‘并于彼处取相’即当有彼止时，应取那如镜中面像般生起的相，即止相、观相、道相、果相，令其生起之意。
243.Lohitenaphuṭo hotīti lohitena makkhito hoti. Gavāghātananti yattha gāvo haññanti, tādisoti attho. Kusalo nāma vīṇāya vādanakusalo. Vīṇāya tantissareti vīṇāya tantiyā sare. Accāyatāti atiāyatā kharamucchitā. Saravatīti sarasampannā. Kammaññāti kammakkhamā. Atisithilāti mandamucchanā. Same guṇe patiṭṭhitāti majjhime sare ṭhapetvā mucchitā. Vīriyasamataṃ adhiṭṭhahāti vīriyasampayuttasamataṃ adhiṭṭhāhi, vīriyaṃ samathena yojehīti attho. Indriyānañca samataṃ paṭivijjhāti saddhādīnaṃ indriyānaṃ samataṃ samabhāvaṃ. Tattha saddhaṃ paññāya, paññañca saddhāya, vīriyaṃ samādhinā, samādhiñca vīriyena yojayamāno indriyānaṃ samataṃ paṭivijjha. Tattha ca nimittaṃ gaṇhāhīti tasmiṃ samathe sati, yena ādāse mukhabimbeneva nimittena uppajjitabbaṃ , taṃ samathanimittaṃ vipassanānimittaṃ magganimittaṃ phalanimittañca gaṇhāhi, nibbattehīti attho.
244244. ‘应记别他法’即应令知‘我是阿罗汉’。‘六处’即六种原因。‘决意’即已通达、现证而住立。‘出离决意’等一切皆依阿罗汉果而说。因为阿罗汉果由出离一切烦恼故为‘出离’，由远离彼等故为‘远离’，由无瞋故为‘无瞋’，由生于取灭尽之际故为‘取灭尽’，由生于渴爱灭尽之际故为‘渴爱灭尽’，由无痴故为‘无痴’。
244.Aññaṃ byākareyyanti arahā ahanti jānāpeyyaṃ. Cha ṭhānānīti cha kāraṇāni. Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādi sabbaṃ arahattavasena vuttaṃ. Arahattañhi sabbakilesehi nikkhantattā nekkhammaṃ, teheva pavivittattā paviveko, byāpajjābhāvato abyāpajjaṃ, upādānassa khayante uppannattā upādānakkhayo, taṇhākkhayante uppannattā taṇhakkhayo, sammohābhāvato asammohoti ca vuccati.
6‘唯纯信’即无证悟、唯纯信、不与证悟之慧混杂。‘累积’即由反复修习而增长。‘因离染故’即因以道证悟而离染，故住立于称为出离的阿罗汉果。唯以果等至住而住，心唯倾向于此。其余语句亦同此理。
Kevalaṃ saddhāmattakanti paṭivedharahitaṃ kevalaṃ paṭivedhapaññāya asammissaṃ saddhāmattakaṃ. Paṭicayanti punappunaṃ karaṇena vuḍḍhiṃ. Vītarāgattāti maggappaṭivedhena rāgassa vigatattāyeva nekkhammasaṅkhātaṃ arahattaṃ paṭivijjhitvā ṭhito hoti. Phalasamāpattivihāreneva viharati, tanninnamānasoyeva hotīti attho. Sesapadesupi eseva nayo.
7‘利养、恭敬、名声’即四种资具之利得、彼等善作之状态及称赞。‘欲求’即想要、希望。‘远离决意’即决意于远离，如此记别阿罗汉果之意。
Lābhasakkārasilokanti catupaccayalābhañca tesaṃyeva sukatabhāvañca vaṇṇabhaṇanañca. Nikāmayamānoti icchamāno patthayamāno. Pavivekādhimuttoti viveke adhimutto ahanti evaṃ arahattaṃ byākarotīti attho.
8‘戒禁取’即执取戒与禁后所持之执取。‘从核心退回’即知其为核心。‘无瞋决意’即记别无瞋之阿罗汉果。依此理，于一切处应知义。
Sīlabbataparāmāsanti sīlañca vatañca parāmasitvā gahitagahaṇamattaṃ. Sārato paccāgacchantoti sārabhāvena jānanto. Abyāpajjādhimuttoti abyāpajjaṃ arahattaṃ byākarotīti attho. Imināva nayena sabbavāresu attho veditabbo.
9‘强’即有力。‘不能夺其心’即不能执取此漏尽者之心而住立。‘不混杂’即不混杂。烦恼将心与所缘混杂，因彼等无有故为不混杂。‘住立’即安住。‘达不动’即达不动摇。‘观其坏灭’即观彼心之生起与坏灭。
Bhusāti balavanto. Nevassa cittaṃ pariyādiyantīti etassa khīṇāsavassa cittaṃ gahetvā ṭhātuṃ na sakkonti. Amissīkatanti amissakataṃ. Kilesāhi ārammaṇena saddhiṃ cittaṃ missaṃ karonti, tesaṃ abhāvā amissīkataṃ. Ṭhitanti patiṭṭhitaṃ. Āneñjappattanti acalanappattaṃ. Vayañcassānupassatīti tassa cittassa uppādampi vayampi passati.
10“心倾向于出离”是指证得阿罗汉果而住立者。其余诸句所说的也是阿罗汉果。“取灭尽”的“取”是目的格用作属格。“以及心的无痴”是指心倾向于心的无痴。“见诸处之生起”是指见诸处的生起与灭去。“心正确地解脱”是指以此观修之行，通过正确的因与方法，以果等至之力而心解脱，在涅槃所缘上信解。“心寂静者”是指心已寂灭者。“如彼者”是指于可爱与不可爱中不为随顺与违逆所动摇，故为如彼者，即彼如彼者。
Nekkhammaṃ adhimuttassāti arahattaṃ paṭivijjhitvā ṭhitassa. Sesapadehipi arahattameva kathitaṃ. Upādānakkhayassāti upayogatthe sāmivacanaṃ. Asammohañca cetasoti cittassa ca asammohaṃ adhimuttassa. Disvā āyatanuppādanti āyatanānaṃ uppādañca vayañca disvā. Sammā cittaṃ vimuccatīti sammā hetunā nayena imāya vipassanāya paṭipattiyā phalasamāpattivasena cittaṃ vimuccati, nibbānārammaṇe adhimuccati. Santacittassāti nibbutacittassa. Tādinoti iṭṭhāniṭṭhe anunayapaṭighehi akampiyattā tādī, tassa tādino.
14关于禁止双层等鞋履的论述
Diguṇādiupāhanapaṭikkhepakathā
245“他证”是指宣称阿罗汉果。所说的意义，即由此可知为阿罗汉的意义，已被说出。然而，经文的含义应仅从经文注释中获取。“自我未被提出”是指未以“我是阿罗汉”这样的文句方式提出自我。然而，在此有些愚人，如同嬉笑般，仅以言语将不存在的其他事物说成存在而宣称。所谓“一瓣叶”，即单层。“八十车货”中，应知两车货为一“车”。“七象军”中，六头母象与一头公象，此为一“军”。如此七军，名为“七象军”。“双层”是指两层。“三层”是指三层。“多层鞋”是指从四层以上而言。
245.Aññaṃ byākarontīti arahattaṃ byākaronti. Attho ca vuttoti yena arahāti ñāyati, so attho vutto. Suttattho pana suttavaṇṇanatoyeva gahetabbo. Attā ca anupanītoti ahaṃ arahāti evaṃ byañjanavasena attā na upanīto. Atha ca panidhekacce moghapurisāti aññe pana tucchapurisā hasamānā viya asantameva aññaṃ vacanamattena santaṃ katvā byākaronti. Ekapalāsikanti ekapaṭalaṃ . Asītisakaṭavāheti ettha dve sakaṭabhārā eko vāhoti veditabbo. Sattahatthikañca anīkanti ettha cha hatthiniyo eko ca hatthīti idamekaṃ anīkaṃ. Īdisāni satta anīkāni sattahatthikaṃ anīkaṃ nāma. Diguṇāti dvipaṭalā. Tiguṇāti tipaṭalā. Gaṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya vuccati.
16关于禁止全蓝色等鞋履的论述
Sabbanīlikādipaṭikkhepakathā
246“全蓝色”是指全部为蓝色。对于全黄色等也是如此。其中，蓝色是亚麻花色，黄色是迦尼迦罗花色，红色是胜茉莉花色，茜红色就是茜草色，黑色是黑矿石色，深红色是蜈蚣背色，大名红色是杂色，即枯叶色。然而在《库伦达》中则说为“莲花色”。获得这些中的任何一种，用布片擦拭染料，破坏其颜色后，可以穿着。即使只是少许破坏，也是可以的。
246.Sabbanīlikāti sabbāva nīlikā. Esa nayo sabbapītikādīsupi. Tattha ca nīlikā umāpupphavaṇṇā hoti, pītikā kaṇikārapupphavaṇṇā, lohitikā jayasumanapupphavaṇṇā , mañjiṭṭhikā mañjiṭṭhavaṇṇā eva, kaṇhā addāriṭṭhakavaṇṇā, mahāraṅgarattā satapadipiṭṭhivaṇṇā, mahānāmarattā sambhinnavaṇṇā hoti paṇḍupalāsavaṇṇā. Kurundiyaṃ pana ‘‘padumapupphavaṇṇā’’ti vuttā. Etāsu yaṃkiñci labhitvā rajanaṃ coḷakena puñchitvā vaṇṇaṃ bhinditvā dhāretuṃ vaṭṭati. Appamattakepi bhinne vaṭṭatiyeva.
13“蓝带鞋”是指其鞋带为蓝色者。其余各处同理。这些也应破坏颜色后穿着。“系底鞋”是指为了覆盖脚跟而在鞋底绑上底垫所做之鞋。“包覆鞋”是指希腊鞋，它覆盖从脚到小腿的全部。“缠裹鞋”是指缠绕而做者；它只覆盖脚的上方，不覆盖小腿。“填棉鞋”是指用棉絮填充所做之鞋。“鹧鸪斑鞋”是指如同鹧鸪羽毛般花纹斑斓的鞋。“羊角带鞋”是指在耳状处装上如羊角形状的鞋带所做之鞋。山羊角带鞋等也是如此。“蝎尾鞋”也是在那里装上如蝎尾形状的鞋带所做之鞋。“孔雀羽毛刺绣鞋”是指在鞋底或鞋带上用如线般的孔雀羽毛刺绣者。“彩绘鞋”是指色彩斑斓者。获得这些中的任何一种，若能去除那些底垫等而可以穿用，则应穿用。然而，若在它们存在时穿用，则犯恶作。所谓“狮皮镶边鞋”是指在边缘处如衣服的逆风边一样，装上狮皮所做之鞋。“猫皮镶边鞋”是指鸟猫皮镶边鞋。获得这些中的任何一种，应去除那皮革后穿着。
Nīlakavaddhikāti yāsaṃ vaddhāyeva nīlā. Eseva nayo sabbattha. Etāpi vaṇṇabhedaṃ katvā dhāretabbā. Khallakabaddhāti paṇhipidhānatthaṃ tale khallakaṃ bandhitvā katā. Puṭabaddhāti yonakaupāhanā vuccati, yā yāvajaṅghato sabbapādaṃ paṭicchādeti. Pāliguṇṭhimāti paliguṇṭhitvā katā; yā upari pādamattameva paṭicchādeti, na jaṅghaṃ. Tūlapuṇṇikāti tūlapicunā pūretvā katā. Tittirapattikāti tittirapattasadisā vicittabaddhā. Meṇḍavisāṇavaddhikāti kaṇṇikaṭṭhāne meṇḍakasiṅgasaṇṭhāne vaddhe yojetvā katā. Ajavisāṇavaddhikādīsupi eseva nayo. Vicchikāḷikāpi tattheva vicchikanaṅguṭṭhasaṇṭhāne vaddhe yojetvā katā. Morapiñchaparisibbitāti talesu vā vaddhesu vā morapiñchehi suttakasadisehi parisibbitā. Citrāti vicitrā; etāsu yaṃkiñci labhitvā, sace tāni khallakādīni apanetvā sakkā honti vaḷañjituṃ, vaḷañjetabbā. Tesu pana sati vaḷañjantassa dukkaṭaṃ. Sīhacammaparikkhaṭā nāma pariyantesu cīvare anuvātaṃ viya sīhacammaṃ yojetvā katā. Lūvakacammaparikkhaṭāti pakkhibiḷālacammaparikkhaṭā . Etāsupi yā kāci labhitvā taṃ cammaṃ apanetvā dhāretabbā.
247“脱下”是指解开后取下。“新”是指未被使用过的。
247.Omukkanti paṭimuñcitvā apanītaṃ. Navāti aparibhuttā.
20关于禁止在寺院内穿鞋履的论述
Ajjhārāmeupāhanapaṭikkhepakathā
248“谋生者”是指以某种技艺谋生、营生者，为此之故的意思。“在此，诸比丘”中的“此”只是小品词，意为“在此，诸比丘，你们应庄严”。“你们”即指你们。或者，若说“如果你们”也是同样的意思。因为此小品词用于“如果”一词的意义。关于“诸师”等，此处出家师、受具师、依止师、教授师这四种都是师。对于不满六夏者，有师之量。因为他在四夏时依止他而住；如此，一夏者有七夏者，二夏者有八夏者，三夏者有九夏者，四夏者有十夏者。这些也是师之量。然而，与和尚亲见亲近的同伴比丘，或任何比他们大十夏以上者，所有这些都名为和尚之量。在这些比丘不穿鞋经行时，穿鞋经行者犯戒。
248.Abhijīvanikassāti yena sippena abhijīvanti, jīvikaṃ kappenti, tassa kāraṇāti attho. Idha kho taṃ bhikkhaveti ettha tanti nipātamattaṃ, idha kho bhikkhave sobheyyāthāti attho. Yaṃ tumheti ye tumhe. Atha vā yadi tumheti vuttaṃ hoti. Yadisaddassa hi atthe ayaṃ nipāto. Ācariyesūtiādimhi pabbajjācariyo, upasampadācariyo, nissayācāriyo, uddesācariyoti ime cattāropi idha ācariyā eva. Avassikassa chabbasso ācariyamatto. So hi catuvassakāle taṃ nissāya vacchati; evaṃ ekavassassa sattavasso, duvassassa aṭṭhavasso, tivassassa navavasso, catuvassassa dasavasso. Imepi ācariyamattā eva . Upajjhāyassa sandiṭṭhasambhattā pana sahāyabhikkhū, ye vā pana keci dasahi vassehi mahantatarā te sabbepi upajjhāyamattā nāma. Ettakesu bhikkhūsu anupāhanesu caṅkamantesu saupāhanassa caṅkamato āpatti.
249249.「足刺病」名为足部刺状肌肉外露的病症。
249.Pādakhīlābādho nāma pādato khīlasadisaṃ maṃsaṃ nikkhantaṃ hoti.
251“草鞋”是指以任何草类所做之鞋。“棕榈鞋”是指以椰枣叶所做之鞋；以棕榈叶做也不允许。“香茅鞋”是指有一种名为香茅的草，以此所做之鞋；也称为香根草鞋。“毛毯鞋”是指以羊毛所做之鞋。“不可移动者”是指在地面上稳固安立、不动、不可搬移者。
251.Tiṇapādukāti yena kenaci tiṇena katapādukā. Hintālapādukāti khajjūrīpattehi katapādukā; hintālapattehipi na vaṭṭatiyeva. Kamalapādukāti kamalatiṇaṃ nāma atthi, tena katapādukā; usīrapādukātipi vadanti. Kambalapādukāti uṇṇāhi katapādukā. Asaṅkamanīyāti bhūmiyaṃ suppatiṭṭhitā niccalā asaṃhāriyā.
252“以生殖器触碰”是指以生殖器触碰生殖器。“潜入水中杀”是指在水中紧紧抓住而杀。
252.Aṅgajātaṃ chupantīti aṅgajāteneva aṅgajātaṃ chupanti. Ogāhetvā mārentīti anto udake daḷhaṃ gahetvā mārenti.
25关于禁止乘具等的论述
Yānādipaṭikkhepakathā
253“以雌牛驾驭”者，即以母牛驾驭。“以男人为间”者，即由男人作车夫。“以男人驾驭”者，即以公牛驾驭。“以女人为间”者，即由女人作车夫。“于恒河节庆”者，即于恒河大祭典。“男人驾驭之手转车”：此处，男人驾驭者，或为女车夫，或为男车夫，皆可。而手转车，或由女人转，或由男人转，皆可。“因乘车颠簸”者，即登上车时，全身因此摇动。“轿”者，即座椅轿。“竹舆”者，即系于竹上而作之布片舆。
253.Itthiyuttenāti dhenuyuttena. Purisantarenāti purisasārathinā. Purisayuttenāti goṇayuttena. Itthantarenāti itthisārathinā. Gaṅgāmahiyāyāti gaṅgāmahakīḷikāya. Purisayuttaṃ hatthavaṭṭakanti ettha purisayuttaṃ itthisārathi vā hotu, purisasārathi vā vaṭṭati. Hatthavaṭṭakaṃ pana itthiyo vā vaṭṭentu purisā vā, vaṭṭatiyeva. Yānugghātenāti yānaṃ abhiruhantassa sabbo kāyo calati tappaccayā. Sivikanti pīṭhakasivikaṃ. Pāṭaṅkinti vaṃse laggetvā kataṃ paṭapotalikaṃ.
254“高床大床”者：此处，高床指超过规定尺寸的床。大床指不如法的铺设物。在椅子等中，椅子指超过规定尺寸的座具。长椅指在脚部安置了猛兽形像而作成的。毛毯指长毛的大毯子；据说其毛长超过四指。彩纹毯指织有花纹的羊毛毯。白毯指羊毛制的白色毯。红毯指密花的羊毛制红色毯；也被称为余甘子色毯。棉垫即通常的棉垫。兽纹毯指织有狮子、老虎等图案的羊毛毯。上向毛毯指单面毛竖起的羊毛毯；也有读作“uddhalomī”。双面毛毯指两面毛竖起的羊毛毯。宝石镶边毯指以宝石缝缀的、由丝绸布片制成的铺毯。丝绸毯指以宝石缝缀的、由蚕丝线制成的铺毯；然而纯丝绸是允许的。
254.Uccāsayanamahāsayananānīti ettha uccāsayananti pamāṇātikkantaṃ mañcaṃ. Mahāsayananti akappiyattharaṇaṃ, āsandīādīsu āsandīti pamāṇātikkantāsanaṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni. Cittakāti vānacitro uṇṇāmayattharaṇo. Paṭikāti uṇṇāmayo setattharaṇo. Paṭalikāti ghanapupphako uṇṇāmayalohitattharaṇo; yo āmalakapaṭṭotipi vuccati. Tūlikāti pakatitūlikāyeva. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ; ‘‘uddhalomī’’tipi pāṭho. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇaṃ. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ . Koseyyanti ratanaparisibbitaṃ kosiyasuttamayaṃ paccattharaṇaṃ; suddhakoseyyaṃ pana vaṭṭati.
21“舞毯”者，即适合十六位舞女站立跳舞的羊毛毯。“象覆、马覆”者，即铺在象背、马背上的覆盖物。车覆也是同样的道理。“兽皮毯”者，即用兽皮缝制成床铺大小的毯子。“迦达利鹿皮殊胜铺毯”者，有一种名为迦达利鹿的皮，以此制成的殊胜铺毯，意为最上铺毯。据说那是将迦达利鹿皮铺在白布上面缝制而成的。“有上幔”者，即与上幔一起；意为与系在上方的红色天篷一起。白色天篷若下面有不如法的铺毯，则不允许；若没有，则允许。“两头红枕”者，即床头枕和床尾枕，为床的两头红枕，这是不允许的。然而，若只有一个枕头，两端为红色，或莲花色，或杂色，若尺寸合适，则允许。但大枕头是被禁止的。
Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayaattharaṇaṃ. Hatthattharaassattharāti hatthiassapiṭṭhīsu attharaṇakaattharaṇā eva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ, uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbitvā karonti. Sauttaracchadanti saha uttaracchadanena; uparibaddhena rattavitānena saddhinti attho . Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakūpadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti, padumavaṇṇaṃ vā citraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahāupadhānaṃ pana paṭikkhittaṃ.
29关于禁止一切皮革等的论述
Sabbacammapaṭikkhepādikathā
255“豹崽”者，即豹的幼崽。“缠系”者，即缠绕在墙柱等上而绑缚。
255.Dīpicchāpoti dīpipotako. Ogumphiyantīti bhittidaṇḍakādīsu veṭhetvā bandhanti.
256“近坐”者，即靠近而坐；意为倚靠而坐。“病比丘穿鞋”者：此处，病者指不能赤脚进入村庄的人。
256.Abhinisīditunti abhinissāya nisīdituṃ; apassayaṃ katvā nisīditunti attho. Gilānena bhikkhunā saupāhanenāti ettha gilāno nāma yo na sakkoti anupāhano gāmaṃ pavisituṃ.
257“在库拉拉城”者，即在一座名为库拉拉的城市；以此说明他的行境村落。“在帕帕塔山”者，即在一座名为帕帕塔的山；以此说明他的住处。“索那”是他的名字。他佩戴着价值一俱胝的耳饰，因此被称为“库提甘那”，意为“俱胝耳”。“令人愉悦”者，即能产生净信。“令人净信”者，这是它的同义词。“最上调伏与寂止”者，意为最上的调伏、寂止、智慧、禅定、身寂止与心寂止。“已调伏”者，因断除了一切恶作与躁动而调伏；意为已尽烦恼。“已守护”者，即由防护律仪而守护。“根已寂静”者，即诸根已调御。“龙象”者，即远离过失者。“我经三年后”者，即从我出家之日起，经过三年后。“得具足戒”者，即我获得了具足戒。“黑土上”者，即黑泥土之上；意为上面增生了黑泥土。“被牛蹄刺所害”者，即被从牛蹄踩踏的地面生起的牛蹄刺所害。据说那些牛蹄刺连单层皮鞋也无法防护；它们就是如此粗硬。Eragū、moragū、majjārū、jantū：这四种都是草类；人们用它们制作床垫和褥子。其中，eragū即伊罗迦草，那是粗糙的。孔雀颈草铜色头，柔软触感舒适，用它做的褥子，躺下刚起来，又会重新膨胀起来站着。猫草也可用来做衣料。jantu草的颜色如同宝石。“铺设坐卧处”者，即铺设了床垫或床垫；铺设之后，他告知索那：“贤友，导师想与你同住一室，你的坐卧处已铺设在香室中。”
257.Kuraraghareti evaṃnāmake nagare; etenassa gocaragāmo vutto. Papatake pabbateti papatanāmake pabbate; etenassa nivāsanaṭṭhānaṃ vuttaṃ. Soṇoti tassa nāmaṃ. Koṭiagghanakaṃ pana kaṇṇapiḷandhanakaṃ dhāreti, tasmā ‘‘kuṭikaṇṇo’’ti vuccati; koṭikaṇṇoti attho. Pāsādikanti pasādajanakaṃ. Pasādanīyanti idaṃ tasseva atthavevacanaṃ. Uttamadamathasamathanti uttamaṃ damathañca samathañca paññañca samādhiñca kāyūpasamañca cittūpasamañcātipi attho. Dantanti sabbesaṃ visūkāyikavipphanditānaṃ upacchinnattā dantaṃ; khīṇakilesanti attho. Guttanti saṃvaraguttiyā guttaṃ. Santindriyanti yatindriyaṃ. Nāganti āguvirahitaṃ. Tiṇṇaṃ me vassānaṃ accayenāti mama pabbajjādivasato paṭṭhāya tiṇṇaṃ vassānaṃ accayena. Upasampadaṃ alatthanti ahaṃ upasampadaṃ alabhiṃ . Kaṇhuttarāti kaṇhamattikuttarā; upari vaḍḍhitakaṇhamattikāti attho. Gokaṇṭakahatāti gunnaṃ khurehi akkantabhūmito samuṭṭhitehi gokaṇṭakehi upahatā. Te kira gokaṇṭake ekapaṭalikā upāhanā rakkhituṃ na sakkonti; evaṃ kharā honti. Eragū, moragū, majjārū, jantūti imā catassopi tiṇajātiyo; etehi kaṭasārake ca taṭṭikāyo ca karonti. Ettha eragūti erakatiṇaṃ; taṃ oḷārikaṃ. Moragūtiṇaṃ tambasīsaṃ mudukaṃ sukhasamphassaṃ, tena katataṭṭikā nipajjitvā vuṭṭhitamatte puna uddhumātā hutvā tiṭṭhati. Majjārunā sāṭakepi karonti. Jantussa maṇisadiso vaṇṇo hoti. Senāsanaṃ paññapesīti bhisiṃ vā kaṭasārakaṃ vā paññapesi; paññapetvā ca pana soṇassa āroceti – ‘‘āvuso satthā tayā saddhiṃ ekāvāse vasitukāmo, gandhakuṭiyaṃyeva te senāsanaṃ paññatta’’nti.
258“这应是他的时候”者，即这应是时候了。“他告知”者，即他告知了。此处的意思是：“‘你应说此及彼’——凡我的戒师使我知晓的，这应是其时候，来吧，我现在就传达那教诫。”
258.Ayaṃ khvassa kāloti ayaṃ kho kālo bhaveyya. Paridassīti paridassesi. ‘‘Idañcidañca vadeyyāsīti yaṃ me upajjhāyo jānāpesi, tassa ayaṃ kālo bhaveyya, handa dāni ārocemi taṃ sāsana’’nti ayamettha adhippāyo.
259“持律者第五”是指以说戒师为第五位。诸比丘，我允许在一切边地国土中穿多层底的鞋——在此，除了人皮之外，以任何皮革所做的鞋都是允许的。鞋套、刀套、钥匙套也是如此。至于“皮革作为铺垫”，在此，任何绵羊皮和山羊皮，铺开来躺卧或坐下都是允许的。在兽皮中，只有羚羊、风鹿、斑鹿、麋鹿、母鹿、赤鹿这些皮革是允许的。而其他的——
259.Vinayadharapañcamenāti anussāvanācariyapañcamena. Anujānāmi bhikkhave sabbapaccantimesu janapadesu guṇaṅguṇūpāhananti ettha manussacammaṃ ṭhapetvā yena kenaci cammena upāhanā vaṭṭati. Upāhanakosakasatthakosakakuñcikakosakesupi eseva nayo. Cammāni attharaṇānīti ettha pana yaṃkiñci eḷakacammaṃ ajacammañca attharitvā nipajjituṃ vā nisīdituṃ vā vaṭṭati. Migacamme eṇīmigo vātamigo pasadamigo kuraṅgamigo migamātuko rohitamigoti etesaṃyeva cammāni vaṭṭanti. Aññesaṃ pana –
27猕猴、黑狮、八足兽、蕉鹿；
Makkaṭo kāḷasīho ca, sarabho kadalīmigo;
28以及任何凶恶野兽，它们的皮革都不允许。
Ye ca vāḷamigā keci, tesaṃ cammaṃ na vaṭṭati.
29在此，“凶恶野兽”指狮子、虎、熊、鬣狗；并非仅此而已，凡是未说其皮革允许的，除了那些已说允许的之外，其余乃至牛、水牛、兔、猫等一切，在此义中都应知为“凶恶野兽”。因为所有这些的皮革都不允许。只要还未到手，就不计入数——意思是，只要还未被拿来给予，或未派人告知“尊者，衣已出现”，就不计入数。如果未作确定，是允许的；已作确定的，则不计入数，这是含义。然而，一旦被拿来给予，或听闻“已出现”，从那时起，仅得保留十日。
Tattha vāḷamigāti sīhabyagghaacchataracchā; na kevalañca etesaṃyeva, yesaṃ pana cammaṃ vaṭṭatīti vuttaṃ, te ṭhapetvā avasesā antamaso gomahiṃsasasabiḷārādayopi sabbe imasmiṃ atthe vāḷamigātveva veditabbā. Etesañhi sabbesaṃ cammaṃ na vaṭṭati. Na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatīti yāva āharitvā vā na dinnaṃ, tumhākaṃ bhante cīvaraṃ uppannanti pahiṇitvā vā nārocitaṃ, tāva gaṇanaṃ na upeti. Sace anadhiṭṭhitaṃ, vaṭṭati; adhiṭṭhitañca gaṇanaṃ na upetīti attho. Yadā pana ānetvā vā dinnaṃ hoti, uppannanti vā sutaṃ, tato paṭṭhāya dasāhameva parihāraṃ labhatīti.
38《皮革篇集》的注释完毕。
Cammakkhandhakavaṇṇanā niṭṭhitā.