第二偈集义注
1又第二偈集
Aparadutiyagāthāsaṅgaṇikaṃ
2（一）身等犯的解释
(1) Kāyikādiāpattivaṇṇanā
474第474节。“有多少身犯”等偈颂的解答中，六种身犯：在中间省略部分中，以第四种犯的起因而有六种犯，即依“比丘行淫欲法，犯巴拉基咖”等方式所说的犯。由于这些犯是在身门生起的，故称为身犯。六种语犯：即在同一中间省略部分中，以第五种犯的起因而有六种犯，即依“比丘有恶欲、被欲所败”等方式所说的犯。关于覆藏者有三种：比丘尼覆藏过犯犯巴拉基咖，比丘覆藏僧残犯巴吉帝亚，覆藏自己的粗重犯犯恶作。五种以身触为缘的犯：即比丘尼以身触犯巴拉基咖，比丘犯僧残，以身触与身相关之物犯偷兰遮，以舍堕与身相关之物犯恶作，以指刺犯巴吉帝亚——这些是以身触为缘的五种犯。
474. ‘‘Kati āpattiyo kāyikā’’tiādigāthānaṃ vissajjane cha āpattiyo kāyikāti antarapeyyāle catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati, ‘‘bhikkhu methunaṃ dhammaṃ paṭisevati, āpatti pārājikassā’’tiādinā nayena vuttāpattiyo. Kāyadvāre samuṭṭhitattā hi etā kāyikāti vuccanti. Cha vācasikāti tasmiṃyeva antarapeyyāle pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati, ‘‘bhikkhu pāpiccho icchāpakato’’tiādinā nayena vuttāpattiyo. Chādentassa tissoti vajjapaṭicchādikāya bhikkhuniyā pārājikaṃ, bhikkhussa saṅghādisesapaṭicchādane pācittiyaṃ, attano duṭṭhullāpattipaṭicchādane dukkaṭaṃ. Pañca saṃsaggapaccayāti bhikkhuniyā kāyasaṃsagge pārājikaṃ, bhikkhuno saṅghādiseso, kāyena kāyapaṭibaddhe thullaccayaṃ, nissaggiyena kāyapaṭibaddhe dukkaṭaṃ, aṅgulipatodake pācittiyanti imā kāyasaṃsaggapaccayā pañcāpattiyo.
2关于破晓有三种犯：因超过一夜、七夜、十夜、半月、一月等时限而有舍堕、巴吉帝亚；比丘尼别宿夜犯僧残；‘若覆藏初夜分，覆藏第二、第三夜分，至破晓时仍覆藏，则犯；覆藏者应令其忏悔恶作’——如此，破晓时犯此三种犯。两种乃至三谏：有十一种名为乃至三谏，但依制立而言，有两种：比丘的乃至三谏和比丘尼的乃至三谏。此中有一类八事：唯比丘尼有此一类，在此教法中名为八事。以一总摄一切：‘凡有犯者，应发露’——以此一缘起总说，总摄一切学处和一切巴帝摩卡诵出。
Aruṇugge tissoti ekarattachārattasattāhadasāhamāsātikkamavasena nissaggiyaṃ pācittiyaṃ, bhikkhuniyā rattivippavāse saṅghādiseso, ‘‘paṭhamampi yāmaṃ chādeti, dutiyampi tatiyampi yāmaṃ chādeti, uddhaste aruṇe channā hoti āpatti, yo chādeti so dukkaṭaṃ desāpetabbo’’ti imā aruṇugge tisso āpattiyo āpajjati. Dve yāvatatiyakāti ekādasa yāvatatiyakā nāma, paññattivasena pana dve honti bhikkhūnaṃ yāvatatiyakā bhikkhunīnaṃ yāvatatiyakāti. Ekettha aṭṭhavatthukāti bhikkhunīnaṃyeva ekā ettha imasmiṃ sāsane aṭṭhavatthukā nāma. Ekena sabbasaṅgahoti ‘‘yassa siyā āpatti, so āvikareyyā’’ti iminā ekena nidānuddesena sabbasikkhāpadānañca sabbapātimokkhuddesānañca saṅgaho hoti.
3律藏有二根本，即身与语。二种重罪，即巴拉基咖与僧残。二种覆藏粗罪：即覆藏过犯的巴拉基咖和覆藏僧残的巴吉帝亚——这两种名为覆藏粗罪的犯。
Vinayassa dve mūlānīti kāyo ceva vācā ca. Garukā dve vuttāti pārājikasaṅghādisesā . Dve duṭṭhullacchādanāti vajjapaṭicchādikāya pārājikaṃ saṅghādisesaṃ paṭicchādakassa pācittiyanti imā dve duṭṭhullacchādanāpattiyo nāma.
4关于村落间有四种犯：‘比丘与比丘尼相约，犯恶作；进入其他村落的界区，犯巴吉帝亚；比丘尼前往村落间，在有围墙的村落，第一脚犯偷兰遮，第二脚犯僧残；在无围墙处，第一脚进入界区犯偷兰遮，第二脚犯僧残’——如此，村落间有恶作、巴吉帝亚、偷兰遮、僧残四种犯。四种以渡河为缘的犯：‘比丘与比丘尼相约，犯恶作；登船，犯巴吉帝亚；比丘尼渡河时，在渡越时第一脚犯偷兰遮，第二脚犯僧残’——这四种。关于人肉犯偷兰遮。其余九种非应食肉犯恶作。
Gāmantare catassoti ‘‘bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; aññassa gāmassa upacāraṃ okkamati, pācittiyaṃ; bhikkhuniyā gāmantaraṃ gacchantiyā parikkhitte gāme paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso; aparikkhittassa paṭhamapāde upacārokkamane thullaccayaṃ, dutiyapāde saṅghādiseso’’ti imā gāmantare dukkaṭapācittiyathullaccayasaṅghaādisesavasena catasso āpattiyo. Catasso nadipārapaccayāti ‘‘bhikkhu bhikkhuniyā saddhiṃ saṃvidahati, dukkaṭaṃ; nāvaṃ abhiruhati, pācittiyaṃ; bhikkhuniyā nadipāraṃ gacchantiyā uttaraṇakāle paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādiseso’’ti imā catasso. Ekamaṃse thullaccayanti manussamaṃse. Navamaṃsesu dukkaṭanti sesaakappiyamaṃsesu.
5两种夜间语犯：比丘尼在夜间黑暗中无灯时，与男子共立在一臂距离内交谈，犯巴吉帝亚；离开一臂距离而立交谈，犯恶作。两种昼间语犯：比丘尼在白昼隐蔽处，与男子共立在一臂距离内交谈，犯巴吉帝亚；离开一臂距离交谈，犯恶作。关于施与者有三种犯：若以杀意施毒于人，彼若因此而死，犯巴拉基咖；施与夜叉、饿鬼，彼等若死，犯偷兰遮；施与畜生，彼若死，犯巴吉帝亚；施与非亲里比丘尼衣，犯巴吉帝亚——如此，施与者有这三种犯。关于接受者有四种犯聚：握手、捉发辫犯僧残；以口捉生殖器犯巴拉基咖；非亲里比丘尼接受衣犯舍堕巴吉帝亚；有染心女人从有染心男子手中接受嚼食、啖食，犯偷兰遮——如此，接受者有四种犯聚。
Dve vācasikā rattinti bhikkhunī rattandhakāre appadīpe purisena saddhiṃ hatthapāse ṭhitā sallapati , pācittiyaṃ; hatthapāsaṃ vijahitvā ṭhitā sallapati, dukkaṭaṃ. Dve vācasikā divāti bhikkhunī divā paṭicchanne okāse purisena saddhiṃ hatthapāse ṭhitā sallapati, pācittiyaṃ; hatthapāsaṃ vijahitvā sallapati, dukkaṭaṃ. Dadamānassa tissoti maraṇādhippāyo manussassa visaṃ deti, so ce tena marati, pārājikaṃ; yakkhapetānaṃ deti, te ce maranti, thullaccayaṃ; tiracchānagatassa deti, so ce marati, pācittiyaṃ; aññātikāya bhikkhuniyā cīvaradāne pācittiyanti evaṃ dadamānassa tisso āpattiyo. Cattāro ca paṭiggaheti hatthaggāha-veṇiggāhesu saṅghādiseso, mukhena aṅgajātaggahaṇe pārājikaṃ, aññātikāya bhikkhuniyā cīvarapaṭiggahaṇe nissaggiyaṃ pācittiyaṃ, avassutāya avassutassa hatthato khādanīyaṃ bhojanīyaṃ paṭiggaṇhantiyā thullaccayaṃ; evaṃ paṭiggahe cattāro āpattikkhandhā honti.
8（二）应发露等的解释
(2) Desanāgāminiyādivaṇṇanā
475第475节。五种应发露的犯，即五种轻犯。六种可忏悔的犯，即除巴拉基咖外的其余犯。此中有一不可忏悔的犯，即一种巴拉基咖犯。
475.Pañca desanāgāminiyoti lahukā pañca. Cha sappaṭikammāti pārājikaṃ ṭhapetvā avasesā. Ekettha appaṭikammāti ekā pārājikāpatti.
7律藏中说有二种重罪，即巴拉基咖和僧残。所谓身语戒，即一切学处都是身语戒，在意门中连一条制立的学处也没有。一种非时谷味，即咸酸粥。唯有这一种谷味在非时是允许的。一种以四羯磨白为认可，即教诫比丘尼的认可。唯有这一种是以四羯磨白所作出的认可，是被允许的。
Vinayagarukādve vuttāti pārājikañceva saṅghādisesañca. Kāyavācasikāni cāti sabbāneva sikkhāpadāni kāyavācasikāni, manodvāre paññattaṃ ekasikkhāpadampi natthi. Eko vikāle dhaññarasoti loṇasovīrakaṃ. Ayameva hi eko dhaññaraso vikāle vaṭṭati. Ekā ñatticatutthena sammutīti bhikkhunovādakasammuti. Ayameva hi ekā ñatticatutthakammena sammuti anuññātā.
8两种身巴拉基咖：即比丘的淫欲巴拉基咖和比丘尼的身触巴拉基咖。两种共住地：即自己使自己成为同共住者，或和合僧团使被举者回归。但在《库伦达疏》中说：‘同共住地和非同共住地’——如此说有两种共住地。两种别住夜断：为别住者和行摩那埵者所制。两种两指：即两种两指制，‘应取最多两指节’这是一种，‘两指或两月’这是另一种。
Pārājikā kāyikā dveti bhikkhūnaṃ methunapārājikaṃ bhikkhunīnañca kāyasaṃsaggapārājikaṃ. Dve saṃvāsabhūmiyoti attanā vā attānaṃ samānasaṃvāsakaṃ karoti, samaggo vā saṅgho ukkhittaṃ osāreti. Kurundiyaṃ pana ‘‘samānasaṃvāsakabhūmi ca nānāsaṃvāsakabhūmi cā’’ti evaṃ dve saṃvāsabhūmiyo vuttā. Dvinnaṃ ratticchedoti pārivāsikassa ca mānattacārikassa ca paññattā. Dvaṅgulā duveti dve dvaṅgulapaññattiyo, ‘‘dvaṅgulapabbaparamaṃ ādātabba’’nti ayamekā, ‘‘dvaṅgulaṃ vā dvemāsaṃ vā’’ti ayamekā.
9“杀己得二”是指：比丘尼自杀，犯两种罪；若自杀时哭泣，犯波逸提罪；若自杀时不哭泣，犯恶作罪。“僧团以二事分裂”是指：以羯磨和以筹票。“此处有二初犯”是指：在整个律藏中，依两种制立而有二初犯。若依其他方式，则有比丘九种、比丘尼九种，共十八种。“以白二羯磨”是指：两种白二羯磨事——即羯磨与羯磨所依。于九处有羯磨，于二处为羯磨所依而住立。
Dve attānaṃ vadhitvānāti bhikkhunī attānaṃ vadhitvā dve āpattiyo āpajjati; vadhati rodati, āpatti pācittiyassa; vadhati na rodati, āpatti dukkaṭassa. Dvīhi saṅgho bhijjatīti kammena ca salākaggāhena ca. Dvetthapaṭhamāpattikāti ettha sakalepi vinaye dve paṭhamāpattikā ubhinnaṃ paññattivasena. Itarathā pana nava bhikkhūnaṃ nava bhikkhunīnanti aṭṭhārasa honti. Ñattiyā karaṇā duveti dve ñattikiccāni – kammañca kammapādakā ca. Navasu ṭhānesu kammaṃ hoti, dvīsu kammapādabhāvena tiṭṭhati.
10“杀生有三”是指：“无差别地挖陷阱，若人死，波罗夷；若夜叉、饿鬼死，偷兰遮；若畜生死，波逸提”，有此三种。“语波罗夷有三”是指：覆藏他罪、随顺被举者、八事。而在《库伦达》中则说：“以教唆偷盗、杀人、妄说上人法”，如是说三种。“粗语有三”是指：针对大便道、小便道说褒贬语，僧残；除大便道、小便道外，针对膝盖以上、锁骨以下说褒贬语，偷兰遮；针对锁骨以上、膝盖以下说褒贬语，恶作。“以媒嫁为因有三”是指：接受、询问、回报，犯僧残；接受、询问、不回报，犯偷兰遮；接受、不询问、不回报，犯恶作。以此媒嫁为因，有此三种罪聚。
Pāṇātipāte tissoti ‘‘anodissa opātaṃ khaṇati, sace manusso marati, pārājikaṃ; yakkhapetānaṃ maraṇe thullaccayaṃ; tiracchānagatassa maraṇe pācittiya’’nti imā tisso honti. Vācā pārājikā tayoti vajjapaṭicchādikāya ukkhittānuvattikāya aṭṭhavatthukāyāti. Kurundiyaṃ pana ‘‘āṇattiyā adinnādāne, manussamaraṇe, uttarimanussadhammaullapane cā’’ti evaṃ tayo vuttā. Obhāsanā tayoti vaccamaggaṃ passāvamaggaṃ ādissa vaṇṇāvaṇṇabhāsane saṅghādiseso, vaccamaggaṃ passāvamaggaṃ ṭhapetvā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane thullaccayaṃ, ubbhakkhakaṃ adhojāṇumaṇḍalaṃ ādissa vaṇṇāvaṇṇabhaṇane dukkaṭaṃ. Sañcarittena vā tayoti paṭiggaṇhāti vīmaṃsati paccāharati , āpatti saṅghādisesassa; paṭiggaṇhāti vīmaṃsati na paccāharati, āpatti thullaccayassa; paṭiggaṇhāti na vīmaṃsati na paccāharati, āpatti dukkaṭassāti ime sañcarittena kāraṇabhūtena tayo āpattikkhandhā honti.
11“三种人不得受具足戒”是指：减龄者、减肢者、事坏者，其差别已如前说。此外，此处若有人衣钵不具足，或具足而不乞求，此等亦摄于减肢者中。杀母等及犯恶作之业者、黄门、二根人、畜生类所摄之事坏者，亦应知摄于其中。此理趣于《库伦达》中说。“三种羯磨之摄”是指：白之安立、未完成之自受、已作之业。其中，“应给与、应作”等差别为白之安立；“给与、作”等差别为未完成之自受；“已给与、已作”等差别为已作之业。以此三种摄诸羯磨。又以其他三种摄诸羯磨——以事、以白、以羯磨语。具足事、具足白、具足羯磨语者，方名为羯磨，故说“三种羯磨之摄”。“三种被灭者”是指：应灭慈比丘尼、应灭污染者、具足十支之沙弥应灭、应灭棘刺沙弥，如是依灭摈、灭共住、灭罚羯磨而有三种被灭者应知。“三人一白”是指：“诸比丘，我允许为二、三人作一羯磨语”，由此语，三人同一戒师、不同教授师，作一羯磨语是可行的。
Tayo puggalā na upasampādetabbāti addhānahīno aṅgahīno vatthuvipanno ca tesaṃ nānākaraṇaṃ vuttameva. Apicettha yo pattacīvarena aparipūro, paripūro ca na yācati, imepi aṅgahīneneva saṅgahitā. Mātughātakādayo ca karaṇadukkaṭakā paṇḍakaubhatobyañjanakatiracchānagatasaṅkhātena vatthuvipanneneva saṅgahitāti veditabbā. Esa nayo kurundiyaṃ vutto. Tayo kammānaṃ saṅgahāti ñattikappanā, vippakatapaccattaṃ, atītakaraṇanti. Tattha ‘‘dadeyya kareyyā’’tiādibhedā ñattikappanā; ‘‘deti karotī’’tiādibhedaṃ vippakatapaccattaṃ; ‘‘dinnaṃ kata’’ntiādibhedaṃ atītakaraṇaṃ nāmāti imehi tīhi kammāni saṅgayhanti. Aparehipi tīhi kammāni saṅgayhanti – vatthunā, ñattiyā, anussāvanāyāti. Vatthusampannañhi ñattisampannaṃ anussāvanasampannañca kammaṃ nāma hoti, tena vuttaṃ ‘‘tayo kammānaṃ saṅgahā’’ti. Nāsitakā tayo nāma mettiyaṃ bhikkhuniṃ nāsetha, dūsako nāsetabbo, dasahaṅgehi samannāgato sāmaṇero nāsetabbo, kaṇṭakaṃ samaṇuddesaṃ nāsethāti evaṃ liṅgasaṃvāsadaṇḍakammanāsanāvasena tayo nāsitakā veditabbā. Tiṇṇannaṃ ekavācikāti ‘‘anujānāmi bhikkhave dve tayo ekānussāvane kātu’’nti vacanato tiṇṇaṃ janānaṃ ekupajjhāyena nānācariyena ekānussāvanā vaṭṭati.
12“不与取有三”是指：价值一足或超一足，波罗夷；超一摩沙迦，偷兰遮；一摩沙迦或不足一摩沙迦，恶作。“四种淫欲缘”是指：未破损时，波罗夷；大部分破损时，偷兰遮；张口时，恶作；树脂座时，波逸提。“砍伐者有三”是指：砍伐大树，波罗夷；砍伐草木，波逸提；砍伐肢节，偷兰遮。“五种丢弃缘”是指：无差别地丢弃毒药，若因此人死，波罗夷；若夜叉、饿鬼死，偷兰遮；若畜生死，波逸提；散乱丢弃，僧残；于众学法中，于青草上丢弃大小便，恶作。以此丢弃为缘，有此五种罪。
Adinnādāne tissoti pāde vā atirekapāde vā pārājikaṃ, atirekamāsake thullaccayaṃ, māsake vā ūnamāsake vā dukkaṭaṃ. Catasso methunapaccayāti akkhayite pārājikaṃ, yebhuyyena khayite thullaccayaṃ, vivaṭakate mukhe dukkaṭaṃ, jatumaṭṭhake pācittiyaṃ. Chindantassa tissoti vanappatiṃ chindantassa pārājikaṃ, bhūtagāme pācittiyaṃ, aṅgajāte thullaccayaṃ. Pañca chaḍḍitapaccayāti anodissa visaṃ chaḍḍeti, sace tena manusso marati, pārājikaṃ; yakkhapetesu thullaccayaṃ; tiracchānagate pācittiyaṃ; vissaṭṭhichaḍḍane saṅghādiseso; sekhiyesu harite uccārapassāvachaḍḍane dukkaṭaṃ – imā chaḍḍitapaccayā pañcāpattiyo honti.
13“与波逸提俱作恶作”是指：在比丘尼教诫品十学处中，与波逸提俱作恶作，此为义。“此处说四种九犯”是指：即于第一学处中，非法羯磨有二，如法羯磨有二，如是说四种九犯，此为义。“二比丘尼以衣”是指：于比丘处受具足戒之比丘尼，若与衣，犯波逸提；于比丘尼处受具足戒者，若与衣，犯恶作。如是，与二比丘尼衣，以衣为因，有罪生起，此为义。
Pācittiyenadukkaṭā katāti bhikkhunovādakavaggasmiṃ dasasu sikkhāpadesu pācittiyena saddhiṃ dukkaṭā katā evāti attho. Caturettha navakā vuttāti paṭhamasikkhāpadamhiyeva adhammakamme dve, dhammakamme dveti evaṃ cattāro navakā vuttāti attho. Dvinnaṃ cīvarena cāti bhikkhūnaṃ santike upasampannāya cīvaraṃ dentassa pācittiyaṃ, bhikkhunīnaṃ santike upasampannāya dentassa dukkaṭanti evaṃ dvinnaṃ bhikkhunīnaṃ cīvaraṃ dentassa cīvarena kāraṇabhūtena āpatti hotīti attho.
14“八应悔过”是指：即巴利中所出者。“食生谷，与波逸提俱作恶作”是指：乞求生谷而食之比丘尼，与波逸提俱作恶作。
Aṭṭha pāṭidesanīyāti pāḷiyaṃ āgatā eva. Bhuñjantāmakadhaññena pācittiyena dukkaṭā katāti āmakadhaññaṃ viññāpetvā bhuñjantiyā pācittiyena saddhiṃ dukkaṭā katāyeva.
15“行者有四”是指：比丘尼与女人或男子相约而行，犯恶作；入村界时，犯波逸提；若一比丘尼独行至他村，入村界时，第一足犯偷兰遮，第二足犯僧残。如是行者有此四种罪。“住者亦同此”是指：住者亦有四种，此为义。如何？比丘尼于暗处或覆处，以友交故，立于男子伸手可及处，犯波逸提；离伸手可及处而立，犯恶作；于破晓时，离第二人伸手可及处而立，犯偷兰遮；离已而立，犯僧残。坐者亦有四种罪。“卧者亦同此”是指：若彼坐或卧，亦犯此四种罪。
Gacchantassa catassoti bhikkhuniyā vā mātugāmena vā saddhiṃ saṃvidhāya gacchantassa dukkaṭaṃ, gāmūpacārokkamane pācittiyaṃ, yā bhikkhunī ekā gāmantaraṃ gacchati, tassā gāmūpacāraṃ okkamantiyā paṭhamapāde thullaccayaṃ, dutiyapāde saṅghādisesoti gacchantassa imā catasso āpattiyo honti. Ṭhitassa cāpi tattakāti ṭhitassapi catasso evāti attho. Kathaṃ? Bhikkhunī andhakāre vā paṭicchanne vā okāse mittasanthavavasena purisassa hatthapāse tiṭṭhati, pācittiyaṃ; hatthapāsaṃ vijahitvā tiṭṭhati, dukkaṭaṃ; aruṇuggamanakāle dutiyikāya hatthapāsaṃ vijahantī tiṭṭhati, thullaccayaṃ; vijahitvā tiṭṭhati, saṅghādisesoti nisinnassa catasso āpattiyo. Nipannassāpi tattakāti sacepi hi sā nisīdati vā nipajjati vā, etāyeva catasso āpattiyo āpajjati.
19（三）巴吉帝亚的解释
(3) Pācittiyavaṇṇanā
476关于五种波逸提。接受五种药品后，无论放在不同的容器中还是同一个容器中，未混合而存放，若超过七日，该比丘在同一刹那犯下所有五种波逸提，这些罪过事由不同，不能说“先犯此条，后犯彼条”。
476.Pañca pācittiyānīti pañca bhesajjāni paṭiggahetvā nānābhājanesu vā ekabhājane vā amissetvā ṭhapitāni honti, sattāhātikkame so bhikkhu pañca pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati, ‘‘imaṃ paṭhamaṃ āpanno, imaṃ pacchā’’ti na vattabbo.
17关于九种波逸提。若有比丘乞求九种美味食物后，将它们与一口食物一起捏合放入口中，并使其越过喉部，他在同一刹那犯下所有九种波逸提，这些罪过事由不同，不能说“先犯此条，后犯彼条”。应以一语发露：“尊者，我接受五种药品后，令其超过七日，犯了五种罪过，我向您发露。”如此一语发露，罪过即已发露，无需二语或三语。在第二种解答中应说：“尊者，我乞求九种美味食物后食用，犯了九种罪过，我向您发露。”
Nava pācittiyānīti yo bhikkhu nava paṇītabhojanāni viññāpetvā tehi saddhiṃ ekato ekaṃ kabaḷaṃ omadditvā mukhe pakkhipitvā paragaḷaṃ atikkāmeti, ayaṃ nava pācittiyāni sabbāni nānāvatthukāni ekakkhaṇe āpajjati ‘‘imaṃ paṭhamaṃ āpanno, imaṃ pacchā’’ti na vattabbo. Ekavācāya deseyyāti ‘‘ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmetvā pañca āpattiyo āpanno, tā tumhamūle paṭidesemī’’ti evaṃ ekavācāya deseyya, desitāva honti, dvīhi tīhi vācāhi kiccaṃ nāma natthi. Dutiyavissajjanepi ‘‘ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhuñjitvā nava āpattiyo āpanno, tā tumhamūle paṭidesemī’’ti vattabbaṃ.
18应说明事由后发露。即：“尊者，我接受五种药品后，令其超过七日，我依此事由向您发露。”如此说明事由后发露，罪过即已发露，无需提及罪过名称。在第二种解答中应说：“尊者，我乞求九种美味食物后食用，我依此事由向您发露。”
Vatthuṃ kittetvā deseyyāti ‘‘ahaṃ, bhante, pañca bhesajjāni paṭiggahetvā sattāhaṃ atikkāmesiṃ, yathāvatthukaṃ taṃ tumhamūle paṭidesemī’’ti evaṃ vatthuṃ kittetvā deseyya, desitāva honti āpattiyo, āpattiyā nāmaggahaṇena kiccaṃ natthi. Dutiyavissajjanepi ‘‘ahaṃ, bhante, nava paṇītabhojanāni viññāpetvā bhutto, yathāvatthukaṃ taṃ tumhamūle paṭidesemī’’ti vattabbaṃ.
19三种乃至第三次的罪过，即：追随被举罪者的比丘尼犯波罗夷；追随分裂僧团者如拘迦利迦等人犯僧伽婆尸沙；不舍弃恶见以及暴戾比丘尼犯波逸提——这些是乃至第三次的三种罪过。所谓六种言语因缘，即因所说言语为缘而犯六种罪过。如何犯？为活命故、以活命为因，恶欲者、被欲所败者，宣称不存在的、非真实的过人法，犯波罗夷。为活命故、以活命为因，从事媒嫁，犯僧伽婆尸沙。为活命故、以活命为因，说“住在你精舍的那位是阿罗汉”，犯偷兰遮。为活命故、以活命为因，比丘为自己乞求美味食物后食用，犯波逸提。为活命故、以活命为因，比丘尼为自己乞求美味食物后食用，犯波罗提提舍尼。为活命故、以活命为因，无病而为自己乞求羹或饭食用，犯恶作。
Yāvatatiyake tissoti ukkhittānuvattikāya pārājikaṃ bhedakānuvattakānaṃ kokālikādīnaṃ saṅghādisesaṃ, pāpikāya diṭṭhiyā appaṭinissagge caṇḍakāḷikāya ca bhikkhuniyā pācittiyanti imā yāvatatiyakā tisso āpattiyo. Cha vohārapaccayāti payuttavācāpaccayā cha āpattiyo āpajjatīti attho. Kathaṃ? Ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu ājīvakāraṇā yo te vihāre vasati so arahāti vadati, āpatti thullaccayassa. Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassāti.
20食者的三种罪过：食人肉犯偷兰遮；食其余不应食之肉犯恶作；比丘尼食蒜犯波逸提。所谓五种食物因缘，即：染欲的比丘尼从染欲男子手中接过食物，就在那里将人肉、蒜、为自己乞求而得的诸美味食物，以及其余不应食之肉放入混合捏合后吞食，犯僧伽婆尸沙、偷兰遮、波逸提、波罗提提舍尼、恶作——这五种罪过以食物为缘而犯。
Khādantassa tissoti manussamaṃse thullaccayaṃ, avasesesu akappiyamaṃsesu dukkaṭaṃ, bhikkhuniyā lasuṇe pācittiyaṃ. Pañca bhojanapaccayāti avassutā avassutassa purisassa hatthato bhojanaṃ gahetvā tattheva manussamaṃsaṃ lasuṇaṃ attano atthāya viññāpetvā gahitapaṇītabhojanāni avasesañca akappiyamaṃsaṃ pakkhipitvā vomissakaṃ omadditvā ajjhoharamānā saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭanti imā pañca āpattiyo bhojanapaccayā āpajjati.
21五种处，即：追随被举罪者的比丘尼，经乃至第三次劝告仍不舍弃者，以白提议犯恶作，以二羯磨语犯偷兰遮，羯磨语结束时犯波罗夷；为分裂僧团而运作等犯僧伽婆尸沙；不舍弃恶见犯波逸提——如此，所有乃至第三次的罪过都归入这五种处。所谓五种人的罪过，即罪过属于五种同法者。其中，比丘和比丘尼是直接意义上的罪过；而式叉摩那、沙弥、沙弥尼则因不适宜而不适用，以此方式，他们的罪过不应令发露，但应对他们施以处罚。所谓五种人的诤事，即诤事也只属于这五种人。正是为了这五种人的钵、衣等而进行的裁决论诤，才称为诤事；而在家人之间则称为民事。
Pañca ṭhānānīti ‘‘ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanāya appaṭinissajjantiyā ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne āpatti pārājikassa, saṅghabhedāya parakkamanādīsu saṅghādiseso, pāpikāya diṭṭhiyā appaṭinissagge pācittiya’’nti evaṃ sabbā yāvatatiyakā pañca ṭhānāni gacchanti. Pañcannañceva āpattīti āpatti nāma pañcannaṃ sahadhammikānaṃ hoti, tattha dvinnaṃ nippariyāyena āpattiyeva, sikkhāmānasāmaṇerisāmaṇerānaṃ pana akappiyattā na vaṭṭati. Iminā pariyāyena tesaṃ āpatti na desāpetabbā, daṇḍakammaṃ pana tesaṃ kātabbaṃ. Pañcannaṃ adhikaraṇena cāti adhikaraṇañca pañcannamevāti attho. Etesaṃyeva hi pañcannaṃ pattacīvarādīnaṃ atthāya vinicchayavohāro adhikaraṇanti vuccati, gihīnaṃ pana aḍḍakammaṃ nāma hoti.
22五种人的裁决，即裁决只属于五种同法者。五种人的平息，即这五种人的诤事经裁决而平息。五种人的无罪，即无罪只属于这五种人。以三种处而清净，即因僧团等三种原因而清净。因为违犯者将应忏悔的罪过在僧团中、在众中、或在个人面前忏悔后，成为戒行清净、恢复如初的人，所以说以三种处而清净。
Pañcannaṃ vinicchayo hotīti pañcannaṃ sahadhammikānaṃyeva vinicchayo nāma hoti. Pañcannaṃ vūpasamena cāti etesaṃyeva pañcannaṃ adhikaraṇaṃ vinicchitaṃ vūpasantaṃ nāma hotīti attho. Pañcannañceva anāpattīti etesaṃyeva pañcannaṃ anāpatti nāma hotīti attho. Tīhi ṭhānehi sobhatīti saṅghādīhi tīhi kāraṇehi sobhati. Katavītikkamo hi puggalo sappaṭikammaṃ āpattiṃ saṅghamajjhe gaṇamajjhe puggalasantike vā paṭikaritvā abbhuṇhasīlo pākatiko hoti, tasmā tīhi ṭhānehi sobhatīti vuccati.
23两种身门夜晚罪过：比丘尼在夜晚黑暗中，于男子伸手可及处安排站立、坐、卧处，犯波逸提；离开伸手可及处安排站立等，犯恶作——这是两种以身门为因而在夜晚犯的罪过。两种身门白昼罪过：以此方式，在白昼隐蔽处犯两种罪过。注视者的一种罪过：“诸比丘，不应以染心注视女人的根器。若注视者，犯恶作。”这是注视者的一种罪过。一种以施食为缘的罪过：“诸比丘，不应注视施食者的脸。”此处犯恶作，即使注视施与粥或菜的沙弥的脸，也犯恶作。而在《古伦地》中说：“一种以施食为缘的罪过，即食用比丘尼所准备之施食者犯波逸提。”
Dve kāyikā rattinti bhikkhunī rattandhakāre purisassa hatthapāse ṭhānanisajjasayanāni kappayamānā pācittiyaṃ, hatthapāsaṃ vijahitvā ṭhānādīni kappayamānā dukkaṭanti dve kāyadvārasambhavā āpattiyo rattiṃ āpajjati. Dve kāyikā divāti eteneva upāyena divā paṭicchanne okāse dve āpattiyo āpajjati. Nijjhāyantassa ekā āpattīti ‘‘na ca, bhikkhave, sārattena mātugāmassa aṅgajātaṃ upanijjhāyitabbaṃ . Yo upanijjhāyeyya, āpatti dukkaṭassā’’ti (pārā. 266) nijjhāyantassa ayamekā āpatti. Ekā piṇḍapātapaccayāti ‘‘na ca, bhikkhave, bhikkhādāyikāya mukhaṃ oloketabba’’nti (cūḷava. 366) ettha dukkaṭāpatti, antamaso yāguṃ vā byañjanaṃ vā dentassa sāmaṇerassāpi hi mukhaṃ ullokayato dukkaṭameva. Kurundiyaṃ pana ‘‘ekā piṇḍapātapaccayāti bhikkhuniparipācitaṃ piṇḍapātaṃ bhuñjantassa pācittiya’’nti vuttaṃ.
24他们看到八种利益，即《憍赏弥犍度》中所说的利益。‘三种被举罪者’是指：因不见罪、不忏罪以及不舍弃恶见而被举罪。‘四十三种如法行’是指：正是那些被举罪者，在这些事项上的如法行。
Aṭṭhānisaṃse sampassanti kosambakakkhandhake vuttānisaṃse. Ukkhittakā tayo vuttāti āpattiyā adassane appaṭikamme pāpikāya ca diṭṭhiyā appaṭinissaggeti. Tecattālīsa sammāvattanāti tesaṃyeva ukkhittakānaṃ ettakesu vattesu vattanā.
25‘五处妄语’是指：妄语可发生于波罗夷、僧伽婆尸沙、偷兰遮、波逸提、恶作这五种罪处。‘称为十四种最上’是指：依‘十日为最上’等方法，如前文所述。‘十二种应悔过’是指：比丘四种，比丘尼八种。‘四种人的忏罪’意为：四种人的过失忏罪。那么，是哪四种呢？即：受提婆达多指使的刺客们的过失忏罪；阿那律陀长老的侍者的过失忏罪；跋耆离车人的过失忏罪；对瓦萨巴伽米亚长老作了举罪羯磨后，前来的比丘们的过失忏罪——这称为四种人的过失忏罪。
Pañcaṭhāne musāvādoti pārājikasaṅghādisesathullaccayapācittiyadukkaṭasaṅkhāte pañcaṭṭhāne musāvādo gacchati. Cuddasa paramanti vuccatīti dasāhaparamādinayena heṭṭhā vuttaṃ. Dvādasa pāṭidesanīyāti bhikkhūnaṃ cattāri bhikkhunīnaṃ aṭṭha. Catunnaṃ desanāya cāti catunnaṃ accayadesanāyāti attho. Katamā pana sāti? Devadattena payojitānaṃ abhimārānaṃ accayadesanā, anuruddhattherassa upaṭṭhāyikāya accayadesanā, vaḍḍhassa licchavino accayadesanā, vāsabhagāmiyattherassa ukkhepanīyakammaṃ katvā āgatānaṃ bhikkhūnaṃ accayadesanāti ayaṃ catunnaṃ accayadesanā nāma.
26‘八支妄语’是指：从‘他先有“我将说妄语”之心’开始，以‘隐藏了知觉’结束，由这八种支分构成八支妄语。布萨支也以‘不杀生’等方法而说。‘八种使者支’是指：在《小品》中，以‘比丘们，在此，比丘是听者，也是说者’等方法，就破僧者而说。八种外道行仪在《大犍度》中说。
Aṭṭhaṅgiko musāvādoti ‘‘pubbevassa hoti musā bhaṇissa’’nti ādiṃ katvā ‘‘vinidhāya sañña’’nti pariyosānehi (pāci. 4-5; pari. 459) aṭṭhahi aṅgehi aṭṭhaṅgiko. Uposathaṅgānipi pāṇaṃ na hanetiādinā nayena vuttāneva. Aṭṭha dūteyyaṅgānīti ‘‘idha, bhikkhave, bhikkhu sotā ca hoti sāvetā cā’’tiādinā (cūḷava. 347) nayena saṅghabhedake vuttāni. Aṭṭha titthiyavattāni mahākhandhake vuttāni.
27‘八语具足戒’是指：就比丘尼的具足戒而说。‘应对八位起立’是指：在食堂中，其他比丘尼应对八位比丘尼起立让座。‘比丘尼教诫师以八支’是指：具备八种支分的比丘，应被选任为比丘尼教诫师。
Aṭṭhavācikā upasampadāti bhikkhunīnaṃ upasampadaṃ sandhāya vuttaṃ. Aṭṭhannaṃ paccuṭṭhātabbanti bhattagge aṭṭhannaṃ bhikkhunīnaṃ itarāhi paccuṭṭhāya āsanaṃ dātabbaṃ . Bhikkhunovādako aṭṭhahīti aṭṭhahaṅgehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.
28‘一人的断头罪’：在关于九人的偈颂中，若有人取了筹而分裂僧团，唯有此人得断头罪，如提婆达多一样犯波罗夷。对于随顺破僧者的四人，得偷兰遮，如拘迦利迦等人；对于说法者的四人，无罪。而这些罪与无罪，对所有人来说，都是以同一事为缘，即以破僧为缘。
Ekassa chejjanti gāthāya navasu janesu yo salākaṃ gāhetvā saṅghaṃ bhindati, tasseva chejjaṃ hoti, devadatto viya pārājikaṃ āpajjati. Bhedakānuvattakānaṃ catunnaṃ thullaccayaṃ kokālikādīnaṃ viya, dhammavādīnaṃ catunnaṃ anāpatti. Imā pana āpattiyo ca anāpattiyo ca sabbesaṃ ekavatthukā saṅghabhedavatthukā eva.
29‘九种嗔恨事’：在偈颂中，‘以九种’是指：由九位比丘，僧团被分裂。‘九种由白所作’意为：由白所应作的羯磨有九种。其余的意义是明显的。
Nava āghātavatthūnīti gāthāya navahīti navahi bhikkhūhi saṅgho bhijjati. Ñattiyā karaṇā navāti ñattiyā kātabbāni kammāni navāti attho. Sesaṃ uttānameva.
34（四）不可礼敬者等的解释
(4) Avandanīyapuggalādivaṇṇanā
477‘十种人不应被礼敬’：是指在《坐卧处犍度》中所说的十种人。‘合掌与如法行’意为：不应向他们行合掌及如法行，既不应向他们示现询问饮水、执持扇子等犍度义务，也不应举起合掌。‘对十种人，有恶作’：若对那十种人如此而行，则有恶作罪。‘十日持衣’意为：允许持有超额衣物十日。
477.Dasa puggalā nābhivādetabbāti senāsanakkhandhake vuttā dasa janā. Añjali sāmīcena cāti sāmīcikammena saddhiṃ añjali ca tesaṃ na kātabbo, neva pānīyāpucchanatālavaṇṭaggahaṇādi khandhakavattaṃ tesaṃ dassetabbaṃ, na añjali paggaṇhitabboti attho. Dasannaṃ dukkaṭanti tesaṃyeva dasannaṃ evaṃ karontassa dukkaṭaṃ hoti. Dasa cīvaradhāraṇāti dasa divasāni atirekacīvarassa dhāraṇā anuññātāti attho.
31‘对五位安居者，此处应给与衣’：应当着五位同法者的面给与。‘于七位存在时’：即对已离去的、疯狂的、心散乱的、受痛恼的三种人，以及三种被举罪者，在这七位存在、有合适的执持者时，即使不当面也可给与。‘对十六种人不应给与’：对其余在《衣犍度》中所说的黄门等十六种人，不应给与。
Pañcannaṃ vassaṃvuṭṭhānaṃ, dātabbaṃ idha cīvaranti pañcannaṃ sahadhammikānaṃ sammukhāva dātabbaṃ. Sattannaṃ santeti disāpakkantaummattakakhittacittavedanāṭṭānaṃ tiṇṇañca ukkhittakānanti imesaṃ sattannaṃ sante patirūpe gāhake parammukhāpi dātabbaṃ. Soḷasannaṃ na dātabbanti sesānaṃ cīvarakkhandhake vuttānaṃ paṇḍakādīnaṃ soḷasannaṃ na dātabbaṃ.
32‘几百、几百夜，覆藏了罪’：意为覆藏了几百罪、几百夜。‘一千、一百夜，覆藏了罪’：意为覆藏了一千罪、一百夜。此处略义为：若有人每日犯一百条僧伽婆尸沙罪，并每十日覆藏一次，则他覆藏了一百夜、一千条罪。他应就所有这些罪，以‘覆藏十日’而乞求别住，住满十夜后，得以解除别住。
Katisataṃ rattisataṃ, āpattiyo chādayitvānāti katisataṃ āpattiyo rattisataṃ chādayitvāna. Dasasataṃ rattisataṃ, āpattiyo chādayitvānāti dasasataṃ āpattiyo rattisataṃ chādayitvāna. Ayañhettha saṅkhepattho – yo divase sataṃ sataṃ saṅghādisesāpattiyo āpajjitvā dasa dasa divase paṭicchādeti, tena rattisataṃ āpattisahassaṃ paṭicchāditaṃ hoti, so sabbāva tā āpattiyo dasāhapaṭicchannāti parivāsaṃ yācitvā dasa rattiyo vasitvāna mucceyya pārivāsikoti.
33‘十二种羯磨过失’已说：即白二羯磨有非法别众、非法和合、如法别众；同样，白羯磨、白二羯磨、白四羯磨也是如此。如此，每一种羯磨各有三种，故说十二种羯磨过失。
Dvādasa kammadosā vuttāti apalokanakammaṃ adhammenavaggaṃ, adhammenasamaggaṃ, dhammenavaggaṃ, tathā ñattikammañattidutiyakammañatticatutthakammānipīti evaṃ ekekasmiṃ kamme tayo tayo katvā dvādasa kammadosā vuttā.
34‘四种羯磨成就’已说：即白二羯磨如法和合，其余也是如此。如此，说四种羯磨成就。
Catasso kammasampattiyoti apalokanakammaṃ dhammenasamaggaṃ, tathā sesānipīti evaṃ catasso kammasampattiyo vuttā.
35‘六种羯磨’已说：即非法别众羯磨、非法和合羯磨、似法别众羯磨、似法和合羯磨、如法别众羯磨、如法和合羯磨。如此，说六种羯磨。‘在此，一种被作为如法’意为：唯有如法和合羯磨这一种，在此被作为如法。在第二偈的解答中，这也是如法的。
Cha kammānīti adhammenavaggakammaṃ, adhammenasamaggakammaṃ, dhammapatirūpakenavaggakammaṃ, dhammapatirūpakenasamaggakammaṃ, dhammenavaggakammaṃ, dhammenasamaggakammanti evaṃ cha kammāni vuttāni. Ekettha dhammikā katāti ekaṃ dhammena samaggakammamevettha dhammikaṃ katanti attho. Dutiyagāthāvissajjanepi etadeva dhammikaṃ.
36所谓「所宣说者」：即那些已被宣说、讲述、阐明的。在「无边际胜者」等词中，由于远离了边际与分限，涅槃被称为无边际。世尊如同国王摧破敌众而赢得王位一般，摧破烦恼众后，已胜、已征服、已证得、已达至（涅槃），因此世尊被称为「无边际胜者」。正是他，由于对可爱与不可爱（之境）无变异，故为「如者」；他见到了由镇伏离、彼分离、正断离、安息离、出离离所组成的五种离，故为「见离者」。由那位无边际胜者、如者、见离者，宣说了那些犯蕴。在此，「其中一者，无寂止而得平息」——这是此处的句间关联：即那些由导师所宣说的七犯蕴中，其中任何一犯，若无寂止，则不得平息；然而，六种寂止、四种诤事——所有这些法，皆由面前律而平息，达到结合。但在此，唯独「面前律」这一者，无（其他）寂止而得平息，成就寂止状态。因为对它而言，若无其他寂止，并不存在「不成就」这回事。因此说：「其中一者，无寂止而得平息」。以上是依注疏中的意图而说的含义。然而我们，仅取「无」这一不变词之遮止义，对于「其中一者，无寂止而得平息」，我们认同这样的含义：在这七犯蕴中，有一波罗夷犯蕴，是无（其他）寂止而平息的。此亦有所说：「那种无余之犯，该犯不以何种诤事、在何处所、以何种寂止而得平息？」
Yaṃ desitāti yāni desitāni vuttāni pakāsitāni. Anantajinenātiādīsu pariyantaparicchedabhāvarahitattā anantaṃ vuccati nibbānaṃ, taṃ bhagavatā raññā sapattagaṇaṃ abhimadditvā rajjaṃ viya kilesagaṇaṃ abhimadditvā jitaṃ vijitaṃ adhigataṃ sampattaṃ, tasmā bhagavā ‘‘anantajino’’ti vuccati. Sveva iṭṭhāniṭṭhesu nibbikāratāya tādi, vikkhambhanatadaṅgasamucchedapaṭipassaddhinissaraṇavivekasaṅkhātaṃ vivekapañcakaṃ addasāti vivekadassī; tena anantajinena tādinā vivekadassinā yāni āpattikkhandhāni desitāni vuttāni. Ekettha sammati vinā samathehīti ayamettha padasambandho, yāni satthārā satta āpattikkhandhāni desitāni, tattha ekāpi āpatti vinā samathehi na sammati, atha kho cha samathā cattāri adhikaraṇānīti sabbepime dhammā sammukhāvinayena sammanti, samāyogaṃ gacchanti. Ettha pana eko sammukhāvinayova vinā samathehi sammati, samathabhāvaṃ gacchati. Na hi tassa aññena samathena vinā anipphatti nāma atthi. Tena vuttaṃ – ‘‘ekettha sammati vinā samathehī’’ti. Iminā tāva adhippāyena aṭṭhakathāsu attho vutto. Mayaṃ pana ‘‘vinā’’ti nipātassa paṭisedhanamattamatthaṃ gahetvā ‘‘ekettha sammati vinā samathehī’’ti etesu sattasu āpattikkhandhesu eko pārājikāpattikkhandho vinā samathehi sammatīti etamatthaṃ roceyyāma. Vuttampi cetaṃ ‘‘yā sā āpatti anavasesā, sā āpatti na katamena adhikaraṇena katamamhi ṭhāne na katamena samathena sammatī’’ti.
37「六百五十」：即「在此，优波离，比丘将非法说为法，于彼非法见之分派中为非法见，于彼非法见之分派中为法见，于彼非法见之分派中为疑惑；于彼法见之分派中为非法见，于彼法见之分派中为疑惑；于彼疑惑之分派中为非法见，于彼疑惑之分派中为法见，于彼疑惑之分派中为疑惑。」如此，依十八种破僧事由，在《破僧蕴》中所说的十八个八组，依此等而应知有六百五十种导致堕恶趣者。
Chaūnadiyaḍḍhasatāti ‘‘idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ adhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede dhammadiṭṭhi, tasmiṃ adhammadiṭṭhi bhede vematiko, tasmiṃ dhammadiṭṭhi bhede adhammadiṭṭhi, tasmiṃ dhammadiṭṭhi bhede vematiko, tasmiṃ vematiko bhede adhammadiṭṭhi, tasmiṃ vematiko bhede dhammadiṭṭhi, tasmiṃ vematiko bhede vematiko’’ti evaṃ yāni aṭṭhārasannaṃ bhedakaravatthūnaṃ vasena aṭṭhārasa aṭṭhakāni saṅghabhedakakkhandhake vuttāni, tesaṃ vasena chaūnadiyaḍḍhasataṃ āpāyikā veditabbā.
38「十八种不堕恶趣者」：即「在此，优波离，比丘将非法说为法，于彼法见之分派中，不放弃见、不放弃忍、不放弃乐、不放弃修习而宣告法见，并执取筹，言：『此是法，此是律，此是大师教，持此，乐此。』如此者，优波离，亦是破僧者，但不堕恶趣、不堕地狱、不住一劫、非不可治。」如此，于一一事由各别建立，在《破僧蕴》末尾所说的十八种人。此十八种人，在六百五十之解说中已述。
Aṭṭhārasa anāpāyikāti ‘‘idha, upāli, bhikkhu adhammaṃ dhammoti dīpeti, tasmiṃ dhammadiṭṭhi bhede dhammadiṭṭhi avinidhāya diṭṭhiṃ avinidhāya khantiṃ avinidhāya ruciṃ avinidhāya bhāvaṃ anussāveti, salākaṃ gāheti ‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanaṃ, imaṃ gaṇhatha, imaṃ rocethā’ti, ayampi kho, upāli, saṅghabhedako na āpāyiko na nerayiko na kappaṭṭho na atekiccho’’ti evaṃ ekekasmiṃ vatthusmiṃ ekekaṃ katvā saṅghabhedakakkhandhakāvasāne vuttā aṭṭhārasa janā. Aṭṭhārasa aṭṭhakā chaūnadiyaḍḍhasatavissajjane vuttāyeva.
44（五）十六种业等之解释
(5) Soḷasakammādivaṇṇanā
478「多少业」等所有偈颂的解答，其义本已明了。
478.Kati kammānītiādīnaṃ sabbagāthānaṃ vissajjanaṃ uttānamevāti.
46第二偈集之注释完毕。
Aparadutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.