5. 忏悔罪篇复注

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1礼敬彼世尊、阿拉汉、正自觉者

Namo tassa bhagavato arahato sammāsambuddhassa

2律藏中

Vinayapiṭake

3《显明精义复注》（第三部分）

Sāratthadīpanī-ṭīkā (tatiyo bhāgo)

4五、波逸提篇

5. Pācittiyakaṇḍaṃ

1一、妄语品

1. Musāvādavaggo

6一、妄语学处解释

1. Musāvādasikkhāpadavaṇṇanā

1在妄语品第一学处中，提到“小者”，此处有人说：“‘小’这个词是‘多’这个词的同义词。由于数量多，这些被称为小者。”其中，“于彼处”是指在那些九品中，或在那些小者中。为了阐明以理由掩盖其他理由，他说“色无常”等。在承认“色无常”之后，说明其理由时说“应知故”。当被他人说“若是如此，涅槃也会变成无常”时，为了掩盖那个理由，他又说“由生法故”这另一个理由。

1. Musāvādavaggassa paṭhamasikkhāpade khuddakānanti ettha ‘‘khuddaka-saddo bahu-saddapariyāyo . Bahubhāvato imāni khuddakāni nāma jātānī’’ti vadanti. Tatthāti tesu navasu vaggesu, tesu vā khuddakesu. Kāraṇena kāraṇantarapaṭicchādanameva vibhāvetuṃ ‘‘rūpaṃ anicca’’ntiādimāha. Rūpaṃ aniccanti paṭijānitvā tattha kāraṇaṃ vadanto ‘‘jānitabbato’’ti āha. ‘‘Yadi evaṃ nibbānassapi aniccatā āpajjatī’’ti parena vutto taṃ kāraṇaṃ paṭicchādetuṃ puna ‘‘jātidhammato’’ti aññaṃ kāraṇaṃ vadati.

3当应说“sampajānaṃ musā bhāsatī”时，却说“sampajāna musā bhāsatī”，这是以省略鼻音的方式表述，故说“jānanto musā bhāsatī”。

‘‘Sampajānaṃ musā bhāsatī’’ti vattabbe sampajāna musā bhāsatīti anunāsikalopena niddesoti āha ‘‘jānanto musā bhāsatī’’ti.

2“知后”与“对正知者”而说妄语，是指在事前已知，且在说话的那一刻也正知的情况下说妄语。而这里所谓的“说”，是指将不实之事说成实有，或将实有之事说成不实，以身或语作出令他人了知的努力。而“sampajānamusāvāde”是处格，表原因之义，因此，凡是故意说妄语者，以彼为相、以彼为因、以彼为缘，得波逸提罪。在此处及其他类似情形中，应如此理解其义。

2.Jānitvā jānantassa ca musā bhaṇaneti pubbabhāgepi jānitvā vacanakkhaṇepi jānantassa musā bhaṇane. Bhaṇanañca nāma idha abhūtassa vā bhūtataṃ bhūtassa vā abhūtataṃ katvā kāyena vā vācāya vā viññāpanapayogo. Sampajānamusāvādeti ca nimittatthe bhummavacanaṃ, tasmā yo sampajāna musā vadati, tassa taṃnimittaṃ taṃhetu tappaccayā pācittiyaṃ hotīti evamettha aññesu ca īdisesu attho veditabbo.

3“以此而说相违之语”故为“相违语”，即具有欺骗意图的心。因此说：“将相违心置于前而说者”。“以此而说”故为“语”，即能发起言说的思。因此说：“邪语……思”。“种种差别之语”即分为多种差别。如此，以第一句说明唯思……应知已说。以此阐明此义：唯思、或唯声、或唯表知，不名为妄语；与表知及声相结合的、能发起彼等的思，方为妄语。“以眼未执取之所缘”即依眼识而未执取之所缘。由于鼻等三根能执取现前之境，故说“如以三根作成一束”。“以眼见”这一世间通行的说法，如同“以弓射”等一样是众所周知的，故说“以粗显之理”。

3. Visaṃvādenti etenāti visaṃvādanaṃ, vañcanādhippāyavasappavattaṃ cittaṃ. Tenāha ‘‘visaṃvādanacittaṃ purato katvā vadantassā’’ti. Vadati etāyāti vācā, vacanasamuṭṭhāpikā cetanā. Tenāha ‘‘micchāvācā…pe… cetanā’’ti. Pabhedagatā vācāti anekabhedabhinnā. Evaṃ paṭhamapadena suddhacetanā…pe… kathitāti veditabbāti iminā imaṃ dīpeti – suddhacetanā vā suddhasaddo vā suddhaviññatti vā musāvādo nāma na hoti, viññattiyā saddena ca sahitā taṃsamuṭṭhāpikā cetanā musāvādoti. Cakkhuvasena aggahitārammaṇanti cakkhusannissitena viññāṇena aggahitamārammaṇaṃ. Ghānādīnaṃ tiṇṇaṃ indriyānaṃ sampattavisayaggāhakattā vuttaṃ ‘‘tīhi indriyehi ekābaddhaṃ viya katvā’’ti. ‘‘Dhanunā vijjhatī’’tiādīsu viya ‘‘cakkhunā diṭṭha’’nti ayaṃ vohāro loke pākaṭoti āha ‘‘oḷārikeneva nayenā’’ti.

11“未审察”即未考察。“未确定”即未决断。“由于愚钝”即由于无知。“套上木车而去”意指套上木车后坐在上面而去。“他将已去”是因为如此确定而说，故成妄语。然而有些人说：“因为说‘正在游戏’，如此说者犯恶说罪”，此不应采纳。因为仅以出身等十种骂詈事，出于嬉戏心而说者，方说为恶说。此有言：

11.Avīmaṃsitvāti anupaparikkhitvā. Anupadhāretvāti avinicchinitvā. Jaḷattāti aññāṇatāya. Dārusakaṭaṃ yojetvā gatoti dārusakaṭaṃ yojetvā tattha nisīditvā gatoti adhippāyo. Gato bhavissatīti tatheva sanniṭṭhānaṃ katvā vuttattā musāvādo jāto. Keci pana ‘‘keḷiṃ kurumānoti vuttattā evaṃ vadanto dubbhāsitaṃ āpajjatī’’ti vadanti, taṃ na gahetabbaṃ . Jātiādīhiyeva hi dasahi akkosavatthūhi davakamyatāya vadantassa dubbhāsitaṃ vuttaṃ. Vuttañhetaṃ –

7以低劣者贬低殊胜者，或以出身等贬低低劣者；

‘‘Hīnukkaṭṭhehi ukkaṭṭhaṃ, hīnaṃ vā jātiādihi;

8或以直接或间接的方式，出于嬉戏而说，则犯恶说罪。

Ujuṃ vāññāpadesena, vade dubbhāsitaṃ davā’’ti.

9由于内心不取较少之相而只取较多之相而说，故说“村庄只剩一粒”等也成妄语。“令行”即使之接近。将相违心置于前、以相违心欲说某事而对彼人作令了知之努力，此中有此二支。为了宣称上人法而说妄语者，犯波罗夷；以无根波罗夷诽谤者，犯僧残；以僧残诽谤者，犯波逸提；以威仪败坏诽谤者，犯恶作；以“住在你寺院者”等迂回方式宣称上人法，对理解者说妄语，犯偷兰遮；对不理解者，犯恶作；纯粹说妄语者，此处说犯波逸提。

Cittena thokatarabhāvaṃyeva aggahetvā bahubhāvaṃyeva gahetvā vuttattā ‘‘gāmo ekatelo’’tiādināpi musāvādo jāto. Cāresunti upanesuṃ. Visaṃvādanapurekkhāratā, visaṃvādanacittena yamatthaṃ vattukāmo, tassa puggalassa viññāpanapayogo cāti imānettha dve aṅgāni . Uttarimanussadhammārocanatthaṃ musā bhaṇantassa pārājikaṃ, amūlakena pārājikena anuddhaṃsanatthaṃ saṅghādiseso, saṅghādisesena anuddhaṃsanatthaṃ pācittiyaṃ, ācāravipattiyā dukkaṭaṃ, ‘‘yo te vihāre vasatī’’tiādipariyāyena uttarimanussadhammārocanatthaṃ paṭivijānantassa musā bhaṇite thullaccayaṃ, appaṭivijānantassa dukkaṭaṃ, kevalaṃ musā bhaṇantassa idha pācittiyaṃ vuttaṃ.

15妄语学处解释终了。

Musāvādasikkhāpadavaṇṇanā niṭṭhitā.

16二、骂詈学处解释

2. Omasavādasikkhāpadavaṇṇanā

12在第二学处中，由于言语刺耳而说不可意之语，犹如刺入耳中一般，故说“omasanti 即 ovijjhanti（刺入）”。“padhaṃsenti”即压倒、征服。

12. Dutiye kaṇṇakaṭukatāya amanāpaṃ vadantā kaṇṇesu vijjhantā viya hontīti āha ‘‘omasantīti ovijjhantī’’ti. Padhaṃsentīti abhibhavanti.

13“菩萨当时存在”意为那时菩萨名为欢喜牛王。这是以现在时表达过去义，或者由于动词时态选择的不定，因邻近有其他词而可能了知为过去。“他察觉”即知道“这是不可意的”。“在树下给予支撑物”即给予支撑物。将先前安立的辐所在之处再次置于同一辐上：即先前辐端直向下安立的地面之处，再次翻转于同一辐上，使其达到辐端向下的状态；或者说，将先前安立于地面的轮辋部分翻转后再次安立于地面。“松弛造作”即松弛的行为。

13.Bodhisatto tena samayena hotīti tena samayena bodhisatto nandivisālo nāma ahosīti attho. Atītatthe vattamānavacanaṃ, kiriyākālavacanicchāya vā vattamānappayogo saddantarasannidhānena bhūtatāvagamo siyāti. Paccesīti ‘‘amanāpaṃ ida’’nti aññāsi. Heṭṭhārukkhe datvāti upatthambhake datvā. Pubbe patiṭṭhitārappadesaṃ puna are patteti pubbe ujukaṃ heṭṭhāmukhaṃ patiṭṭhitaarassa bhūmippadesaṃ puna tasmiṃyeva are parivattetvā heṭṭhāmukhabhāvena sampatte, paṭhamaṃ bhūmiyaṃ patiṭṭhitanemippadese parivattetvā puna bhūmiyaṃ patiṭṭhiteti vuttaṃ hoti. Sithilakaraṇanti sithilakiriyā.

15“先前”指在事由发生之时。“木工活”即木匠活。“石工活”即石匠活。“手印计数”即仅以屈指计数。如足、趾、纹等，以新方式计数为无缺计数。以“等”字摄取了依合计、产生、扣除、分割等方式进行的总体计数。对此熟练者，即使看到树也能知道“此中有多少叶子”。“yabha methuna”一词，由于将 ya 音与 bha 音合在一起，成为非法之语。

15.Pubbeti aṭṭhuppattiyaṃ. Tacchakakammanti vaḍḍhakīkammaṃ. Koṭṭakakammanti vā pāsāṇakoṭṭakakammaṃ . Hatthamuddāgaṇanāti aṅgulisaṅkoceneva gaṇanā. Pādasikamilakkhakādayo viya navantavasena gaṇanā acchiddakagaṇanā. Ādi-saddena saṅkalanapaṭuppādanavoklanabhāgahārādivasena pavattā piṇḍagaṇanā gahitā. Yassa sā paguṇā hoti, so rukkhampi disvā ‘‘ettakāni ettha paṇṇānī’’ti jānāti. Yabha methuneti vacanato ya-kāra bha-kāre ekato yojite asaddhammavacanaṃ hoti.

16-26关于16至26条，“应令其行忏悔”意为：应以波逸提罪处罚，因为律典中已收录的极恶贱民等词，仅是以贪欲等为起始的特别恶重之词。而“你是盗贼”等词，由于在律典中未以任何方式出现，故说为恶作罪。“以戏弄为意图”是对前一词的意义解释。诸师长说：即使律典中未说，但“对于以出身等骂詈事由，背地里骂詈者，由于事由无别，故如恶作罪；同样，以戏弄欲而背地说者，亦为恶语罪”。“一切有情”在此处，亦应包含能知语义、有觉知本性的畜生。

16-26.Āpattiyākāretabboti pācittiyena kāretabbo upasaggādimattavisiṭṭhānaṃ aticaṇḍālādipadānaṃ pāḷiyaṃ āgatesuyeva saṅgahitattā. Corosītiādīnaṃ pana kenaci pariyāyena pāḷiyaṃ anāgatattā dukkaṭaṃ vuttaṃ. Hasādhippāyatāti purimapadassa atthavivaraṇaṃ. Pāḷiyaṃ avuttepi ‘‘jātiādīhi akkosavatthūhi parammukhā akkosantassa vatthūnaṃ anaññabhāvato yathā dukkaṭaṃ, tathā davakamyatāya parammukhā vadantassapi dubbhāsitamevā’’ti ācariyā vadanti. Sabbasattāti ettha vacanatthavijānanapakatikā tiracchānagatāpi gahetabbā.

35关于35条，由于以教诲为先而站立说话时，心念轻动易转，即使中间生起忿怒，亦不犯戒。此处有四种构成要素：所骂詈的对象是已受具足戒者；不以其他借口，而以出身等骂詈；了知“他在骂我”；不以实义为先等。

35. Anusāsanipurekkhāratāya ṭhatvā vadantassa cittassa lahuparivattibhāvato antarā kope uppannepi anāpatti. Yaṃ akkosati, tassa upasampannatā, anaññāpadesena jātiādīhi akkosanaṃ, ‘‘maṃ akkosatī’’ti jānanā, atthapurekkhāratādīnaṃ abhāvatāti imānettha cattāri aṅgāni.

22恶口学处注释终。

Omasavādasikkhāpadavaṇṇanā niṭṭhitā.

23三、离间语学处解释

3. Pesuññasikkhāpadavaṇṇanā

36关于36条，第三学处中，“已生起争论者”意为：他们之间已生起了争论。“和解”意为：秘密地调和。“已生起争吵者”意为：他们之间已生起了通过手拉手等而达到顶点的争吵。“已陷入争论者”意为：已陷入导致不犯戒的对立言论之争。“诤论言说”意为：导致执取的言论。“离间”意为：破坏，即破坏和合有情、使其分裂为部分。离间语即是离间。或者，具足彼语者为离间者，其行为为离间。然而，通过“令亲爱空无之语”这一词源解释，说明其义为“因令亲爱空无，故为离间语”。

36. Tatiye bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Sammantananti raho saṃsandanaṃ. Hatthaparāmāsādivasena matthakaṃ patto kalaho jāto etesanti kalahajātā. Anāpattigāmikaṃ viruddhavādabhūtaṃ vivādaṃ āpannāti vivādāpannā. Viggahasaṃvattanikā kathā viggāhikakathā. Pisatīti pisuṇā, vācā, samagge satte avayavabhūte vagge bhinne karotīti attho. Pisuṇā eva pesuññaṃ. Tāya vācāya vā samannāgato pisuṇo, tassa kammaṃ pesuññaṃ. Piyabhāvassa suññakaraṇavācanti iminā pana ‘‘piyasuññakaraṇato pisuṇā’’ti niruttinayena atthaṃ vadati.

16此处亦应知：由“以十种方式传达离间语”之说，仅依十种骂詈事由而传达离间语者，犯波逸提罪。而依律典之外的“盗贼”等词，则仅为恶作罪。他们说：“然而，对于以非骂詈事由的离间行为，即出于喜爱欲而传达其行为或言语者，虽然依此学处不见有犯，但此处仍应以恶作罪论处。”此处有三种构成要素：听闻比丘不以其他借口、而以出身等骂詈后，向比丘传达；具有喜爱欲或离间意图中的任何一种；对方了知。

Idhāpi ‘‘dasahākārehi pesuññaṃ upasaṃharatī’’ti vacanato dasavidhaakkosavatthuvaseneva pesuññaṃ upasaṃharantassa pācittiyaṃ. Pāḷimuttakānaṃ corotiādīnaṃ vasena pana dukkaṭamevāti veditabbaṃ . ‘‘Anakkosavatthubhūtaṃ pana pesuññakaraṃ tassa kiriyaṃ vacanaṃ vā piyakamyatāya upasaṃharantassa kiñcāpi iminā sikkhāpadena āpatti na dissati, tathāpi dukkaṭenettha bhavitabba’’nti vadanti. Jātiādīhi anaññāpadesena akkosantassa bhikkhuno sutvā bhikkhussa upasaṃharaṇaṃ, piyakamyatābhedādhippāyesu aññataratā, tassa vijānanāti imānettha tīṇi aṅgāni.

26离间语学处解释已毕。

Pesuññasikkhāpadavaṇṇanā niṭṭhitā.

27四、句句教诵学处解释

4. Padasodhammasikkhāpadavaṇṇanā

45关于45条，第四学处中，“一起”意为：与未受具足戒者一起。前文句与后文句相似，例如“色无常”中的“无常”一词，与“受无常”中的“无常”一词相似。“字聚”意为：无变格词尾的字聚。“字与随字聚为句”意为：带有变格词尾的句。取带有变格词尾的句，而说“第一句即是句，第二句为随句”。

45. Catutthe ekatoti anupasampannena saddhiṃ. Purimabyañjanena sadisaṃ pacchābyañjananti ‘‘rūpaṃ anicca’’nti ettha anicca-saddena sadisaṃ ‘‘vedanā aniccā’’ti ettha anicca-saddaṃ vadati. Akkharasamūhoti avibhattiko akkharasamūho. Akkharānubyañjanasamūho padanti vibhattiantaṃ padamāha. Vibhattiantameva padaṃ gahetvā ‘‘paṭhamapadaṃ padameva, dutiyaṃ anupada’’nti vuttaṃ.

18“一句”是就偈颂之句而言。“以句数计算”意为：以偈颂句数计算。“未达到”意为：未一起诵完。“ru”为“使落下”，此处是依增音而有鼻音，应知是令复合辅音前的音节变为短音。因此说“仅是‘rū’音而已”。此处，若被要求说“沙弥，请诵‘色无常’”，若他不发“rū”音，而发短音“ru”，则名为诵了其他，故不犯戒。如此而行时，亦应知在“受无常”中，仅以“无常”一词即犯戒。此理亦然，即仅诵一字而止。例如，被要求诵“诸法意先行”时，仅诵“ma”音而止。若被要求诵“如是我闻”等经时，仅诵“e”音而止，则以随字犯波逸提；若诵未完整之句而止，则以随字犯。在诸句中，若错失第一句，则以第二随句犯波逸提。

Ekaṃ padanti gāthāpadaṃ sandhāya vadati. Padagaṇanāyāti gāthāpadagaṇanāya. Apāpuṇitvāti saddhiṃ akathetvā. Runti opātetīti ettha anunāsiko āgamavasena vutto, saṃyogapubbassa rassattaṃ katanti veditabbaṃ. Tenāha ‘‘rū-kāramattamevā’’ti. Ettha ca ‘‘rūpaṃ aniccanti bhaṇa sāmaṇerā’’ti vuccamāno sace rū-kāraṃ avatvā ru-iti rassaṃ katvā vadati, aññaṃ bhaṇitaṃ nāma hoti, tasmā anāpatti. Evañca katvā ‘‘vedanā aniccā’’ti etthāpi anicca-saddamatteneva āpatti hotīti veditabbaṃ. Esa nayoti ekamevakkharaṃ vatvā ṭhānaṃ. ‘‘Manopubbaṅgamā dhammā’’ti vuccamāno hi ma-kāramattameva vatvā tiṭṭhati. ‘‘Evaṃ me suta’’ntiādisuttaṃ bhaṇāpiyamāno e-kāraṃ vatvā tiṭṭhati ce, anvakkharena pācittiyaṃ, aparipuṇṇapadaṃ vatvā ṭhite anubyañjanena. Padesu ekaṃ paṭhamapadaṃ virajjhati, dutiyena anupadena pācittiyaṃ.

19《无秽经》（中部尼1.57等）、《正见经》（中部尼1.89等）及《大问答经》（中部尼1.449等）为法军将所说；《推论经》（中部尼1.181等）为大目犍连长老所说；《小问答经》（中部尼1.460等）为法授长老尼所说。独觉佛所说亦归入佛所说之中。“依止注疏”是指先前以摩揭陀语所说、已收入法集的注疏。如今亦说，如“犹如名为豹者，隐藏而捕鹿”（《弥兰陀问经》6.1.5）等，已收入法集的注疏之语亦应采纳。“依止律典”是指如“猕猴、跋耆子等”（《波罗夷》66）那样，仅出现于律典中者。“依止还灭”意为：依止涅槃。然而，通常亦应取依止还灭者，故说“虽亦”等。“长老”指那先长老。有关道论等典籍。律典中说“以文字令诵，字字犯波逸提”，而本应说“以文字令诵，字字犯波逸提”。

Anaṅgaṇasuttaṃ (ma. ni. 1.57 ādayo) sammādiṭṭhisuttaṃ (ma. ni. 1.89 ādayo) mahāvedallañca (ma. ni. 1.449 ādayo) dhammasenāpatinā bhāsitaṃ, anumānasuttaṃ (ma. ni. 1.181 ādayo) mahāmoggallānattherena, cūḷavedallasuttaṃ (ma. ni. 1.460 ādayo) dhammadinnāya theriyā bhāsitaṃ. Paccekabuddhabhāsitampi buddhabhāsiteyeva saṅgahaṃ gacchati. Aṭṭhakathānissitoti pubbe magadhabhāsāya vuttaṃ dhammasaṅgahāruḷhaṃ aṭṭhakathaṃ sandhāya vadati. Idānipi ‘‘yathāpi dīpiko nāma, nilīyitvā gaṇhate mige’’ti (mi. pa. 6.1.5) evamādikaṃ saṅgahāruḷhaṃ aṭṭhakathāvacanaṃ gahetabbanti vadanti. Pāḷinissitoti ‘‘makkaṭī vajjiputtā cā’’tievamādinā (pārā. 66) pāḷiyaṃyeva āgato. Vivaṭṭūpanissitanti nibbānupanissitaṃ. Vivaṭṭanissitaṃ pana sāmaññato gahetabbanti āha ‘‘kiñcāpī’’tiādi. Therassāti nāgasenattherassa. Maggakathādīni pakaraṇāni. ‘‘Akkharena vāceti, akkharakkhare āpatti pācittiyassā’’ti vattabbe ‘‘akkharāya vāceti, akkharakkharāya āpatti pācittiyassā’’ti pāḷiyaṃ vuttaṃ.

48第四十八条：与未受具足戒者一起学习而无犯，是指与未受具足戒者同坐而学习诵经者无犯。年少比丘坐着……（乃至）……念诵者无犯，此处指两人皆站立或坐着时，比丘心想‘我在念诵’而念诵者，实无犯。‘舍去近行’是指舍去距离众会边缘十二肘的范围。即使心想‘我坐着教诵’而念诵者，因舍去近行且坐着，故无犯。然而，若远处坐着而心想‘我教诵’，并分别作意而念诵，则有犯。‘一只脚不来’是指先前熟练的经文后来记不起来，对这样的人说‘你这样说吧’而一起念诵者无犯。‘Opātetī’是指一起说话。此处其余内容浅显易懂。未受具足戒的状态、以分句方式教诵所说特征之法、以及一起念诵，这是此处的三要素。

48.Anupasampannena saddhiṃ gaṇhantassa anāpattīti anupasampannena saha nisīditvā uddesaṃ gaṇhantassa anāpatti vuttā. Daharabhikkhu nisinno…pe… bhaṇato anāpattīti ettha dvīsupi ṭhitesu nisinnesu vā upasampannassa bhaṇāmīti bhaṇantassa anāpattiyeva. Upacāraṃ muñcitvāti parisapariyantato dvādasahatthaṃ muñcitvā. ‘‘Nisinne vācemī’’ti bhaṇantassapi upacāraṃ muñcitvā nisinnattā anāpatti. Sace pana dūre nisinnampi vācemīti visuṃ sallakkhetvā bhaṇati, āpattiyeva. Eko pādo na āgacchatīti pubbe paguṇoyeva pacchā asarantassa na āgacchati, taṃ ‘‘evaṃ bhaṇāhī’’ti ekato bhaṇantassa anāpatti. Opātetīti saddhiṃ katheti. Sesamettha uttānameva. Anupasampannatā, vuttalakkhaṇadhammaṃ padaso vācanatā, ekato bhaṇanañcāti imānettha tīṇi aṅgāni.

32句句教诵学处解释已毕。

Padasodhammasikkhāpadavaṇṇanā niṭṭhitā.

33五、共宿学处解释

5. Sahaseyyasikkhāpadavaṇṇanā

49-50第四十九至五十条：第五学处中，‘vikūjamānā’指呻吟者。‘kākacchamānā’指哭泣者。此处或为事由的举例。‘Tena nu kho pātita’（他是否因此堕落？）——因是以提问方式而说，故无妄语。然而有些人说：‘以疑惑方式说的话不名为妄语，因此才这样说。’‘santikaṃ agantvā’（未前往近处）是指以‘凡对他们不许可的，对他们也不许可’的意图而未前往。

49-50. Pañcame vikūjamānāti nitthunantā. Kākacchamānāti rodantā. Tatridaṃ vatthunidassanaṃ vā. Tena nu kho pātitanti pucchāvasena kathitattā natthi musāvādo. Keci pana ‘‘sandehavasena vacanaṃ musā nāma na hoti, tasmā evaṃ vutta’’nti vadanti. Santikaṃ agantvāti ‘‘yaṃ etesaṃ na kappati, taṃ tesampi na kappatī’’ti adhippāyena agantvā.

51第五十一条：‘dirattatiratta’（二夜三夜）——此处应知，仅为言辞通顺而说‘diratta’（二夜）。因为若允许同宿三夜，则二夜自然无需另说，故‘diratta’一词并非单独适用。因此他说：‘世尊为摄受沙弥而开许超过二夜三夜，即三夜的豁免。’或者，为了显示无间断的三夜而说‘diratta’。若只说‘tiratta’（三夜），则可能将住在别处而有间隔的三夜也算入；而说‘dirattavisiṭṭhaṃ tirattaṃ’（以二夜为特征的三夜）时，则表明是无间断的三夜。‘sayanaṃ seyyā’（卧处为床），‘sayanti etthātipi seyyā’（人们在此躺卧故亦为床），因此说‘称为身体伸展的……’等。‘tasmā’（因此）是因为两者皆被执受，所以。‘以五种覆盖物’是指以砖、石、灰泥、草、叶这五种覆盖物。‘以熟诵之力’是指以熟练之力。‘一肘半高’应以工匠肘量取。‘同一出入口’是就使用之门的同一性而说。‘有百间房或四方形建筑为同一出入口’——这是句子的连接。

51.Dirattatirattanti ettha vacanasiliṭṭhatāmattena diratta-ggahaṇaṃ katanti veditabbaṃ. Tirattañhi sahavāse labbhamāne diratte vattabbameva natthīti dirattaggahaṇaṃ visuṃ na yojeti. Tenevāha ‘‘uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaparihāraṃ adāsī’’ti. Nirantaraṃ tirattadassanatthaṃ vā dirattaggahaṇaṃ kataṃ. Kevalañhi tirattanti vutte aññattha vāsena antarikampi tirattaṃ gaṇheyya, dirattavisiṭṭhaṃ pana tirattaṃ vuccamānaṃ tena anantarikameva tirattaṃ dīpeti. Sayanaṃ seyyā, sayanti etthātipi seyyāti āha ‘‘kāyappasāraṇasaṅkhāta’’ntiādi. Tasmāti yasmā ubhayampi pariggahitaṃ, tasmā. Pañcahi chadanehīti iṭṭhakasilāsudhātiṇapaṇṇasaṅkhaātehi pañcahi chadanehi. Vācuggatavasenāti paguṇavasena. Diyaḍḍhahatthubbedho vaḍḍhakīhatthena gahetabbo. Ekūpacāroti vaḷañjanadvārassa ekattaṃ sandhāya vuttaṃ. Satagabbhaṃ vā catussālaṃ ekūpacāraṃ hotīti sambandho.

23‘与上层不连接墙壁的’——这是为了显示：在横梁内躺卧后，再通过同一孔洞出来，经由墙壁间隙进入下层是可能的，对于这种与上层不连接墙壁的住所，已说无犯；而对于无法如此进入的、墙壁连接的住所，则无需再说（无犯），并非为了显示墙壁连接的住所有犯。‘在下层建筑躺卧的比丘无犯’——这也是为了遮止在那种住所的下层躺卧可能产生的犯戒之嫌而说，并非为了显示在上层躺卧者有犯。‘不同出入口’——这是指那种在外面设置梯子登上上层的建筑而说。由于在上层的露天空地躺卧并无犯，故说‘在覆盖物之内’。

Uparimatalena saddhiṃ asambaddhabhittikassāti idaṃ tulāya abbhantare sayitvā puna teneva susirena nikkhamitvā bhittiantarena heṭṭhimatalaṃ pavisituṃ yoggepi uparimatalena asambaddhabhittike senāsane anāpattiyā vuttāya tathā pavisituṃ asakkuṇeyye sambaddhabhittike vattabbameva natthīti dassanatthaṃ vuttaṃ, na pana sambaddhabhittike āpattīti dassanatthaṃ vuttaṃ. Heṭṭhāpāsāde sayitabhikkhussa anāpattīti idampi tādise senāsane heṭṭhimatale sayitasseva āpattippasaṅkā siyāti taṃnivāraṇatthaṃ vuttaṃ, na pana uparimatale sayitassa āpattīti dassanatthaṃ. Nānūpacāreti yattha bahi nisseṇiṃ katvā uparimatalaṃ ārohanti, tādisaṃ sandhāya vuttaṃ. Uparimatalepi ākāsaṅgaṇe nipajjantassa āpattiyā abhāvato ‘‘chadanabbhantare’’ti vuttaṃ.

24‘以会堂之略称’是指以会堂的形式。‘半墙的住所’——此处，在三本复注中都说：‘所谓半墙，是指放开一边而在三边建有墙壁，或者是在一边立起墙壁而在两边各建半墙的住所。’然而复注中又说：‘半墙是指屋顶未以一半到达墙壁的’，这在我们看来也不合理。‘vāḷasaṅghāṭo’（猛兽栅栏）是指柱子上方以猛兽形象制成的栅栏。‘在围墙之外’——此处，即使在没有围墙的那一边，若处于适合围墙的区域之外，也应视为无犯。‘未分隔房间通道的’——此处，在中央有露天庭院的正门大四方形建筑中，若不经过露天庭院而仅通过正门无法进入所有房间，像这样在每个房间的两边延伸墙壁而建成的，称为‘分隔房间通道的’；而此处并非如此，故说‘未分隔房间通道的’。‘进入所有房间’——由于房间通道未分隔，故不经过露天庭院而仅通过正门即可进入各个房间。那么，它的围墙又是什么呢？因为一切都被分隔，所以说：‘房间的围墙就是它的围墙。’这是就四周的房间墙壁而说。即使是以四方形建筑形式布局的住所，房间正门虽未单独围起，但依四周矗立的房间墙壁而言，也名为被围起。

Sabhāsaṅkhepenāti sabhākārena. Aḍḍhakuṭṭake senāsaneti ettha ‘‘aḍḍhakuṭṭakaṃ nāma yattha ekaṃ passaṃ muñcitvā tīsu passesu bhittiyo baddhā honti, yattha vā ekasmiṃ passe bhittiṃ uṭṭhāpetvā ubhosu passesu upaḍḍhaṃ upaḍḍhaṃ katvā bhittiyo uṭṭhāpenti, tādisaṃ senāsana’’nti tīsupi gaṇṭhipadesu vuttaṃ. Gaṇṭhipade pana ‘‘aḍḍhakuṭṭaketi chadanaṃ aḍḍhena asampattakuṭṭake’’ti vuttaṃ, tampi no na yuttaṃ. ‘‘Vāḷasaṅghāṭo nāma thambhānaṃ upari vāḷarūpehi katasaṅghāṭo vuccatī’’ti vadanti. Parikkhepassa bahigateti ettha yasmiṃ passe parikkhepo natthi, tatthāpi parikkhepārahappadesato bahigate anāpattiyevāti daṭṭhabbaṃ. Aparicchinnagabbhūpacāreti ettha majjhe vivaṭaṅgaṇavantāsu pamukhamahācatussālāsu yathā ākāsaṅgaṇaṃ anotaritvā pamukheneva gantvā sabbagabbhe pavisituṃ na sakkā hoti, evaṃ ekekagabbhassa dvīsu passesu kuṭṭaṃ nīharitvā kataṃ paricchinnagabbhūpacāraṃ nāma, idaṃ pana tādisaṃ na hotīti ‘‘aparicchinnagabbhūpacāre’’ti vuttaṃ. Sabbagabbhe pavisantīti gabbhūpacārassa aparicchinnattā ākāsaṅgaṇaṃ anotaritvā pamukheneva gantvā taṃ taṃ gabbhaṃ pavisanti. Atha kuto tassa parikkhepoyeva sabbaparicchannattāti vuttanti āha ‘‘gabbhaparikkhepoyeva hissa parikkhepo’’ti. Idañca samantā gabbhabhittiyo sandhāya vuttaṃ. Catussālavasena sanniviṭṭhepi senāsane gabbhapamukhaṃ visuṃ aparikkhittampi samantā ṭhitagabbhabhittīnaṃ vasena parikkhittaṃ nāma hoti.

25“难道‘在未围隔的前庭，无犯’这句话，在《暗部注释书》中不是无差别地说过了吗？因此，即使在以四厢房方式建造的住所中，若前庭是单独未围隔的，也应是无犯的。”若有人这样说，为了解除其主张，便说了如下的话：“然而……乃至……是针对各自独立建造、同一屋顶的房舍排列而说的。”这句话的意思是：“‘在未围隔的前庭，无犯’这一说法，并非针对以四厢房方式建造的房舍排列而说，而是针对单独建造的、仅有一排房舍而说。因为对于那样的单排房舍，其未围隔的前庭是无犯的，对于以四厢房方式建造的则不适用。”而且，对于单排房舍，通过划定各个房间的邻近区域，乃至仅在两侧砌起矮墙，其前庭便被称为“已围隔”；然而，在以四厢房方式建造的房舍排列中，凭借两侧房间的墙壁，其前庭也已被称为“已围隔”。因此，凡依此特征而成为已围隔的前庭，在那里便有犯，在其他情况下则无犯，这便是此处的定论。

‘‘Nanu ca ‘aparikkhitte pamukhe anāpattī’ti andhakaṭṭhakathāyaṃ avisesena vuttaṃ, tasmā catussālavasena sanniviṭṭhepi senāsane visuṃ aparikkhitte pamukhe anāpattiyevā’’ti yo vadeyya, tassa vādaparimocanatthaṃ idaṃ vuttaṃ ‘‘yaṃ pana…pe… pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vutta’’nti. Idaṃ vuttaṃ hoti – ‘‘aparikkhitte pamukhe anāpattīti yaṃ vuttaṃ, taṃ na catussālavasena sanniviṭṭhā gabbhapāḷiyo sandhāya vuttaṃ, kiñcarahi visuṃ sanniviṭṭhaṃ ekameva gabbhapāḷiṃ sandhāya. Tādisāya hi gabbhapāḷiyā aparikkhitte pamukhe anāpatti, na catussālavasena sanniviṭṭhāyā’’ti. Ekāya ca gabbhapāḷiyā tassa tassa gabbhassa upacāraṃ paricchinditvā antamaso ubhosu passesu khuddakabhittīnaṃ uṭṭhāpanamattenapi pamukhaṃ parikkhittaṃ nāma hoti, catussālavasena sanniviṭṭhāsu pana gabbhapāḷīsu ubhosu passesu gabbhabhittīnaṃ vasenapi pamukhaṃ parikkhittaṃ nāma hoti. Tasmā yaṃ iminā lakkhaṇena parikkhittaṃ pamukhaṃ, tattha āpatti, itarattha anāpattīti idamettha sanniṭṭhānaṃ.

26现在，为了阐明“在未围隔的前庭，无犯”这句话的真实意图，有人说了“这是针对没有基台、直接建在地上的前庭而说的”这样的话。为了显示此说不合理，便开始了“而那里……”等的论述。所谓“这是针对没有基台、直接建在地上的前庭而说的”，其意图是：“‘在未围隔的前庭，无犯’这一说法，是针对没有基台、直接建在地上的房屋的前庭而说的。然而，如果前庭有高基台，它就不计入‘已围隔’之列。”正因如此，他才说：“即使基台高达十肘，也不计入围隔之列。”前面也是基于此意而说：“即使是有高基台的，睡在前庭的人，对睡在房间里的人也不构成犯戒。”其中，“那里”指的是《暗部注释书》。“在说明了基台的尺寸之后”是指：“如果从基台下来睡在地上，就看不到睡在基台上方的人”——像这样，以基台的高度说明了尺寸之后。所谓“单厅式建造”，是指将殿堂径直纵向加长而建造的。双厅式建造等，也可依所述类推而知。此处与前面所说不同的是，仅仅阐明了厅堂的分类。

Idāni ‘‘aparikkhitte pamukhe anāpattī’’ti vatvā tasseva vacanassa adhippāyaṃ pakāsentena yaṃ vuttaṃ ‘‘bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathita’’nti, tassa ayuttatāvibhāvanatthaṃ ‘‘yañca tatthā’’tiādi āraddhaṃ. Bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathitanti hi imassa vacanassa ayamadhippāyo – ‘‘aparikkhitte pamukhe anāpattī’’ti yaṃ vuttaṃ, taṃ vinā vatthuṃ bhūmiyaṃ katagehassa pamukhaṃ sandhāya kathitaṃ. Sace pana uccavatthukaṃ pamukhaṃ hoti, parikkhittasaṅkhyaṃ na gacchatīti. Tenevāha ‘‘dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchatī’’ti. Heṭṭhāpi idameva manasi sannidhāya vuttaṃ ‘‘uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karotī’’ti. Tatthāti andhakaṭṭhakathāyaṃ. Jagatiyā pamāṇaṃ vatvāti ‘‘sace jagatiyā otaritvā bhūmiyaṃ sayito, jagatiyā upari sayitaṃ na passatī’’ti evaṃ jagatiyā ubbedhena pamāṇaṃ vatvā. Ekasālādīsu ujukameva dīghaṃ katvā sannivesito pāsādo ekasālasanniveso. Dvisālasannivesādayopi vuttānusārato veditabbā. Sālappabhedadīpanameva cettha heṭṭhā vuttato viseso.

27“在中间砌墙”：在此也应知，由于围隔的最低标准是一肘半高，所以即使在中间砌一肘半高的墙，也仍然不是同一邻近区域。所谓“有洞的房子不名为同一邻近区域”，在此，若在高度一肘半的范围内，有一个足以让人通行的洞，那也即是门，因此成为同一邻近区域。所谓“什么围隔被破坏了？”这是针对前庭的围隔而说。“因为所有地方都提到了五种覆盖”，所以他说“被五种覆盖之一所覆盖”。

Majjhepākāraṃ karontīti etthāpi parikkhepassa heṭṭhimaparicchedena diyaḍḍhahatthubbedhattā diyaḍḍhahatthaṃ cepi majjhe pākāraṃ karonti, nānūpacārameva hotīti veditabbaṃ. Na hi chiddena gehaṃ ekūpacāraṃ nāma hotīti ettha sace ubbedhena diyaḍḍhahatthabbhantare manussānaṃ sañcārappahonakaṃ chiddaṃ hoti, tampi dvāramevāti ekūpacāraṃ hoti. Kiṃ parikkhepoviddhastoti pamukhassa parikkhepaṃ sandhāya vadati. Sabbattha pañcannaṃyeva chadanānaṃ āgatattā vadati ‘‘pañcannaṃ aññatarena chadanena channā’’ti.

5353. 在巴利圣典中，说“所谓卧处，即全覆全围、多分覆多分围”，将多分覆多分围的住所显示为如同波逸提的终点；而说“半覆半围者，犯突吉罗”，则将半覆半围的住所显示为突吉罗的起点。那么，介于两者之间的，应判为波逸提，还是突吉罗呢？由于此学处是制定戒，而制定戒的制定是不留余地的，且多分覆多分围与半覆半围之间的状态，波逸提并未被遮止，因此，在律判中，由于应取重者，注释书也显示为波逸提。所谓“七种波逸提”，是将圣典中所说的波逸提总括为一而说的。若分别而取，则“全覆全围者波逸提，多分覆多分围者波逸提”，共有八种波逸提。

53. Pāḷiyaṃ ‘‘seyyā nāma sabbacchannā sabbaparicchannā yebhuyyenacchannā yebhuyyenaparicchannā’’ti vadantena yebhuyyenacchannayebhuyyenaparicchannasenāsanaṃ pācittiyassa avasānaṃ viya katvā dassitaṃ, ‘‘upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassā’’ti vadantena ca upaḍḍhacchannaupaḍḍhaparicchannasenāsanaṃ dukkaṭassa ādiṃ katvā dassitaṃ, ubhinnamantarā kena bhavitabbaṃ pācittiyena, udāhu dukkaṭenāti? Lokavajjasikkhāpadasseva anavasesaṃ katvā paññāpanato imassa ca paṇṇattivajjattā yebhuyyenacchannayebhuyyenaparicchannassa upaḍḍhacchannaupaḍḍhaparicchannassa ca antarā pācittiyaṃ anivāritameva, tasmā vinayavinicchaye ca garukeyeva ṭhātabbattā aṭṭhakathāyampi pācittiyameva dassitaṃ. Satta pācittiyānīti pāḷiyaṃ vuttapācittiyaṃ sāmaññato ekattena gahetvā vuttaṃ. Visuṃ pana gayhamāne ‘‘sabbacchanne sabbaparicchanne pācittiyaṃ, yebhuyyenacchanne yebhuyyenaparicchanne pācittiya’’nti aṭṭheva pācittiyāni honti.

29“成为Senambamaṇḍapa样式”：据说在锡兰岛，有一个高基台、全覆、全不围、名为Senambamaṇḍapa的集会堂，这是针对它而说的。如果它计入基台围隔之列，那么由于该堂有高基台，其“全不围”的性质就不合理，因此说“由此也可知……”等。在此，小覆等应如此理解：若一处住所在四个部分中，一部分有覆盖，其余无覆盖，这称为“小覆”。若在三部分中，两部分有覆盖，一部分无覆盖，这称为“多分覆”。若在两部分中，一部分有覆盖，一部分无覆盖，这称为“半覆”住所。小围等也可依此类推。其余文义明了。此处的三要素是：构成波逸提的住所、在那里与未受具戒者同卧、第四天日落。

Senambamaṇḍapavaṇṇaṃ hotīti sīhaḷadīpe kira uccavatthuko sabbacchanno sabbaaparicchanno evaṃnāmako sannipātamaṇḍapo atthi, taṃ sandhāyetaṃ vuttaṃ. Yadi jagatiparikkhepasaṅkhyaṃ gacchati, uccavatthukattā maṇḍapassa sabbaaparicchannatā na yujjatīti āha ‘‘imināpetaṃ veditabba’’ntiādi. Cūḷakacchannādīni cettha evaṃ veditabbāni – yassa catūsu bhāgesu eko channo, sesā acchannā, idaṃ cūḷakacchannaṃ. Yassa tīsu bhāgesu dve channā, eko acchanno, idaṃ yebhuyyenacchannaṃ. Yassa dvīsu bhāgesu eko channo, eko acchanno, idaṃ upaḍḍhacchannaṃ nāma senāsanaṃ. Cūḷakaparicchannādīnipi imināva nayena veditabbāni. Sesaṃ uttānameva. Pācittiyavatthukasenāsanaṃ, tattha tattha anupasampannena saha nipajjanaṃ, catutthadivase sūriyatthaṅgamananti imānettha tīṇi aṅgāni.

43共宿学处解释已毕。

Sahaseyyasikkhāpadavaṇṇanā niṭṭhitā.

44六、第二共宿学处解释

6. Dutiyasahaseyyasikkhāpadavaṇṇanā

55第六项中，有说：“因为在第一学处中说‘除了比丘，其余者称为未受具足戒者’，所以‘女性也已被未受具足戒这一概念所包含’，因此在第四天与女性同卧者，依两条学处得两个波逸提罪。”然而在《甘提帕达》中，三处都说：“在此学处中，由于女性被单独说明，所以在第一学处中‘除了比丘，其余者称为未受具足戒者’仅指男性才是恰当的。”而这才是更合理的。

55. Chaṭṭhe ‘‘paṭhamasikkhāpade ‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’ti vuttattā ‘mātugāmopi anupasampannaggahaṇena gahitoyevā’ti catutthadivase mātugāmena saddhiṃ sayantassa dvīhi sikkhāpadehi dve pācittiyāni hontī’’ti vadanti. Gaṇṭhipadesu pana tīsupi ‘‘imasmiṃ sikkhāpade mātugāmassa visuṃ vuccamānattā paṭhamasikkhāpade ‘bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā’ti purisasseva gahaṇaṃ anucchavika’’nti vuttaṃ, tadeva ca yuttataraṃ.

31而他们在此所说的理由——“‘第一日也’中的‘也’字，也表示第四日”——那也不是理由，因为‘也’字只有总括之义，并无决定之义，而决定之义是可能存在的。或者应将‘也’字视为表示可能性。由此，它在此阐明这样的意思：即使在第一日也有罪，在第二日等日子就更不用说了。即使在总括之义上理解‘也’字，它也仅显示依此学处所应犯的罪在其他日子也会发生，而非依第一学处所应犯的罪，因此应知那根本不是理由。他们说：“即使作为波罗夷事对象的女人，由于处于未被执取的方面，不产生同宿罪。”应知，由“日落时，比丘在有女人躺卧之处躺下”这句话可知，白天躺卧者绝对没有同宿罪。与波逸提事有关的卧处，在那里与女人一同躺卧，日落，这是此处的三支。

Yañca idha ‘‘paṭhamadivasepīti pi-saddena catutthadivasepīti vuttaṃ hotī’’ti kāraṇaṃ vadanti, tampi akāraṇaṃ pi-saddo sampiṇḍanatthoyevāti niyamābhāvato avadhāraṇatthassa ca sambhavato. Sambhāvane vā pi-saddo daṭṭhabbo. Tena idha paṭhamadivasepi tāva āpatti, dutiyādidivase kimeva vattabbanti imamatthaṃ dīpeti. Sampiṇḍanatthepi pi-sadde gayhamāne imināva sikkhāpadena āpajjitabbāpattiyā aññasmimpi divase āpajjanaṃ dīpeti, na paṭhamasikkhāpadena āpajjitabbāpattiyāti akāraṇameva tanti daṭṭhabbaṃ. ‘‘Matitthī pārājikavatthubhūtāpi anupādinnapakkhe ṭhitattā sahaseyyāpattiṃ na janetī’’ti vadanti. ‘‘Atthaṅgate sūriye mātugāme nipanne bhikkhu nipajjatī’’ti vacanato divā sayantassa sahaseyyāpatti na hotiyevāti daṭṭhabbaṃ. Pācittiyavatthukasenāsanaṃ, tattha mātugāmena saha nipajjanaṃ, sūriyatthaṅgamananti imānettha tīṇi aṅgāni.

47第二共宿学处解释已毕。

Dutiyasahaseyyasikkhāpadavaṇṇanā niṭṭhitā.

48七、说法学处解释

7. Dhammadesanāsikkhāpadavaṇṇanā

60-64第六十至六十四条中，“引归家者”意为家妇、家之主妇，故说“家之主妇”。“媳”即子媳。“非由夜叉……”等语与“除了”一词相关联。与现为男身而站立之夜叉、饿鬼或畜生一同站立时，也不得说法。“以字说法”在此，他们说：“超过五六句之后，即使说一个字而停下，如‘我将说此句’，也构成罪。”

60-64. Sattame gharaṃ nayatīti gharaṇī, gharanāyikā. Tenāha ‘‘gharasāminī’’ti. Suṇhāti suṇisā. Na yakkhenātiādīnaṃ ‘‘aññatrā’’ti iminā sambandho. Purisaviggahaṃ gahetvā ṭhitena yakkhena vā petena vā tiracchānena vā saddhiṃ ṭhitāyapi desetuṃ na vaṭṭati. Akkharāya desetīti ettha ‘‘chappañcavācato uttari ‘imaṃ padaṃ bhāsissāmī’ti ekampi akkharaṃ vatvā tiṭṭhati, āpattiyevā’’ti vadanti.

66他们说：“‘一个偈颂之句’这是就偈颂的结集而说，但在其他情况下，应取有格尾变化的词。”他们说：“‘注释、法句、本生等事’——这也是指古时结集所收录的注释等。”除去注释等的原文，可以用泰米尔等其他语言随宜讲说。“于句净法中，如前所说之分类”——以此显示在其他情况下无罪。“站起后又坐下”——以威仪转换的方式，显示即使以不同威仪也无罪。“即使讲述全部长部”——只要未结束，即使在次日也继续讲述。

66.‘‘Eko gāthāpādoti idaṃ gāthābandhameva sandhāya vuttaṃ, aññattha pana vibhattiantapadameva gahetabba’’nti vadanti. ‘‘Aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vāti imināpi porāṇaṃ saṅgītiāruḷhameva aṭṭhakathādi vutta’’nti vadanti. Aṭṭhakathādipāṭhaṃ ṭhapetvā damiḷādibhāsantarena yathāruci kathetuṃ vaṭṭati. Padasodhamme vuttappabhedoti iminā aññattha anāpattīti dīpeti. Uṭṭhahitvā puna nisīditvāti iriyāpathaparivattananayena nānāiriyāpathenapi anāpattīti dīpeti. Sabbaṃ cepi dīghanikāyaṃ kathetīti yāva na niṭṭhāti, tāva punadivasepi katheti.

34第二项中，没有有智男子的参与是无犯。与女人一同站立者及有智男子的距离，应依不定法中所说的方法来把握。其余是明显的。对具有所说特征之法超过六语的说法，具有所说特征的女人，无威仪转换，无有智男子，非问难解答——这是此处的五支。

Dutiyassa viññūpurisassa aggahaṇaṃ akiriyā. Mātugāmena saddhiṃ ṭhitassa ca viññūpurisassa ca upacāro aniyatesu vuttanayeneva gahetabbo. Sesaṃ uttānameva. Vuttalakkhaṇassa dhammassa channaṃ vācānaṃ upari desanā, vuttalakkhaṇo mātugāmo, iriyāpathapaavattanābhāvo, viññūpurisābhāvo, apañhavissajjanāti imāni panettha pañca aṅgāni.

52说法学处解释已毕。

Dhammadesanāsikkhāpadavaṇṇanā niṭṭhitā.

53八、宣说上人法学处解释

8. Bhūtārocanasikkhāpadavaṇṇanā

77第七十七条中，“中间”指不同于般涅槃时的其他时间。“被过度催逼”指被这样逼迫：“尊者，请说，您证得了什么？”即使未被过度催逼，若被问或未被问，在有那样的因缘时，也完全可以宣说。因此，一位长老被某年少比丘指责后说：“贤友，不要为上位道而努力了，你指责的是一位漏尽者。”而长老问：“贤友，你在此教法中有所确立吗？”年少比丘答：“是的，尊者，我是须陀洹。”圣者们即使知道“这是造作者”，也为了以显示修行不虚而激励和庆慰，而显示自己。所闻、教理、戒德，即所闻之德、教理之德、戒德。在为痴狂者在此不说给出理由时，应知也为心散乱者、受痛苦者不说给出了理由。或者以“iti”字表示“等”义，将心散乱者、受痛苦者包含在内。因此他说：“或者由于无心乱。”具见者，指具足道果之见者。因为只有圣者才没有痴狂等状态。而得禅定者若有彼状态，则会退失禅定，因此对他们应说因不实说而无罪，而非因实说而无罪。因此他说：“不应说因实说而无罪。”

77. Aṭṭhame antarāti parinibbānasamayato aññasmiṃ kāle. Atikaḍḍhiyamānenāti ‘‘vadatha, bhante, kiṃ tumhehi adhigata’’nti evaṃ nippīḷiyamānena. Anatikaḍḍhiyamānenapi pucchite vā apucchite vā tathārūpe kāraṇe sati ārocetuṃ vaṭṭatiyeva. Teneva aññatarena daharabhikkhunā upavadito aññataro thero ‘‘āvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito’’ti āha. Therena ca ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti vutto daharabhikkhu ‘‘āma, bhante, sotāpanno aha’’nti avoca. ‘‘Kārako aya’’nti ñatvāpi paṭipattiyā amoghabhāvadassanena samuttejanāya sampahaṃsanāya ca ariyā attānaṃ pakāsentiyeva. Sutapariyattisīlaguṇanti sutaguṇaṃ pariyattiguṇaṃ sīlaguṇañca. Ummattakassa idha avacane kāraṇaṃ vadantena khittacittavedanaṭṭānampi avacane kāraṇaṃ vuttamevāti daṭṭhabbaṃ. Iti-saddena vā ādiatthena khittacittavedanaṭṭe saṅgaṇhāti. Teneva vadati ‘‘cittakkhepassa vā abhāvā’’ti. Diṭṭhisampannānanti maggaphaladiṭṭhiyā samannāgatānaṃ. Ariyānameva hi ummattakādibhāvo natthi. Jhānalābhino pana tasmiṃ sati jhānā parihāyanti, tasmā tesaṃ abhūtārocanapaccayā anāpatti vattabbā, na bhūtārocanapaccayā. Tenevāha ‘‘bhūtārocanapaccayā anāpatti na vattabbā’’ti.

36“依先前未说者”指在第四波罗夷中未说者。而此学处依不知制戒的情况，为无心的生起。在此，圣者了知制戒而不犯，凡夫则虽了知制戒仍犯，应知他们因违犯大师命令之思而成为强力不善，从而退失禅定。以最高限度，唯就圣者而言，说“以善及无记心为二心”。然而，不了知制戒的得禅定凡夫，也可能以贪欲而不以不善心宣说，这是不存在的。在此，由于没有苦受，故说“二受”，为与此相应而说“二心”——应如此理解此处的意旨，或者以此方式把握。其余是明显的。上人法的真实性，对未受具足戒者的宣说，彼时的了知，无其他指称——这是此处的四支。

Pubbe avuttehīti catutthapārājike avuttehi. Idañca sikkhāpadaṃ paṇṇattiajānanavasena acittakasamuṭṭhānaṃ hoti. Ariyā cettha paṇṇattiṃ jānantā vītikkamaṃ na karonti, puthujjanā pana paṇṇattiṃ jānitvāpi vītikkamaṃ karonti, te ca satthuno āṇāvītikkamacetanāya balavaakusalabhāvato jhānā parihāyantīti daṭṭhabbaṃ, ukkaṭṭhaparicchedena ariyapuggale eva sandhāya ‘‘kusalābyākatacittehi dvicitta’’nti vuttaṃ. Paṇṇattiṃ ajānantā pana jhānalābhī puthujjanā vatthumhi lobhavasena akusalacittenapi na ārocentīti natthi. Idha dukkhavedanāya abhāvato ‘‘dvivedana’’nti imassa anurūpaṃ katvā dvicittanti idaṃ vuttanti evaṃ vā ettha adhippāyo gahetabbo. Sesaṃ uttānameva. Uttarimanussadhammassa bhūtatā, anupasampannassa ārocanaṃ, taṅkhaṇavijānanā, anaññappadesoti imāni panettha cattāri aṅgāni.

56宣说上人法学处解释已毕。

Bhūtārocanasikkhāpadavaṇṇanā niṭṭhitā.

57九、发露粗恶罪学处解释

9. Duṭṭhullārocanasikkhāpadavaṇṇanā

78第七十八条 “Navame duṭṭhullasaddatthadassanatthanti”者，意为“为了显示粗恶一词的含义”。因为当含义被显示时，词语本身也就被显示为“此词用于这些含义”。此处的意图是：“凡以粗恶一词所指称者，为了显示其全部而说诸波罗夷罪”。所谓“此处有辨析”者，即在此巴利原文中有此辨析，或在此巴利注疏中有此辨析。所谓“于此或有”者，即有人可能于此生起如此疑惑。如同向未受具足戒者发露粗恶罪时，应以恶作处理，故说“犯恶作”。即使斥骂者也犯恶作，即以辱骂语犯恶作。为了表明即使不理解意图，也应以注疏师之言为准，故说“于此唯注疏师为量”。再次以理据坚固确立注疏师之言，而说“以此亦……”等。

78. Navame duṭṭhullasaddatthadassanatthanti duṭṭhullasaddassa atthadassanatthaṃ. Atthe hi dassite saddopi ‘‘ayaṃ etesu atthesu vattatī’’ti dassitoyeva hoti. ‘‘Yaṃ yaṃ duṭṭhullasaddena abhidhīyati, taṃ sabbaṃ dassetuṃ pārājikāni vuttānī’’ti ayañhettha adhippāyo. Tatrāyaṃ vicāraṇāti tatra pāḷiyaṃ ayaṃ vicāraṇā, tatra pāḷiaṭṭhakathāsu vā ayaṃ vicāraṇā. Tattha bhaveyyāti tattha kassaci vimati evaṃ bhaveyya. Anupasampannassa duṭṭhullārocane viya dukkaṭena bhavitabbanti āha ‘‘dukkaṭaṃ āpajjatī’’ti. Akkosantopi dukkaṭaṃ āpajjeyyāti omasavādena dukkaṭaṃ āpajjeyya. Adhippāyaṃ ajānantenapi aṭṭhakathācariyānaṃ vacaneyeva ṭhātabbanti dīpanatthaṃ ‘‘aṭṭhakathācariyāva ettha pamāṇa’’nti vuttaṃ. Punapi aṭṭhakathāvacanameva upapattito daḷhaṃ katvā patiṭṭhapento ‘‘imināpi ceta’’ntiādimāha.

80第八十条因为说了“除比丘僧团授权外”，故应理解为存在授权，所以说了“即因在此处所说故”等。

80. ‘‘Aññatra bhikkhusammutiyā’’ti vuttattā sammuti atthīti gahetabbāti āha ‘‘idha vuttattāyevā’’tiādi.

82第八十二条 “Ādito pañca sikkhāpadānīti”者，指杀生等五学处。有人说：“其余者，即非时食等五学处”。然而有些人说：“从最初开始的五学处，即故意出精等五学处”，此说不应采纳。因为杀生等十学处才是为沙弥制定的。正如所说——

82.Ādito pañca sikkhāpadānīti pāṇātipātādīni pañca sikkhāpadāni. ‘‘Sesānīti vikālabhojanādīni pañcā’’ti vadanti. Keci pana ‘‘ādito paṭṭhāya pañca sikkhāpadānīti sukkavissaṭṭhiādīni pañcā’’ti vadanti, taṃ na gahetabbaṃ. Pāṇātipātādīni hi daseva sikkhāpadāni sāmaṇerānaṃ paññattāni. Vuttañhetaṃ –

40“那时，沙弥们心想：‘我们的学处有多少？我们应在何处学习？’他们将此事禀告世尊。‘诸比丘，我允许沙弥有十学处，沙弥们应于此中学之：离杀生、离不与取……’等（《大品》106）。

‘‘Atha kho sāmaṇerānaṃ etadahosi ‘kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba’nti? Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ, pāṇātipātā veramaṇī adinnādānā veramaṇī’’tiādi (mahāva. 106).

41在他们被制定的学处中，应作粗恶与非粗恶的辨析，而故意出精等并非单独为他们制定。若问：对于比丘属于粗恶罪的故意出精等，对于未受具足戒者又算什么呢？答曰：“故意出精……乃至……称为恶行”。以此也成立：“未受具足戒者的故意出精等，不名为粗恶罪”。因为说“称为恶行”时，即表明未受具足戒者的故意出精等仅是恶行，而非名为粗恶的恶行。他们说：“由于注疏中说‘称为恶行’，且因其性质不应作，故未受具足戒者的故意出精等属于羯磨罚的所依事，若比丘出于欲毁他名誉而向其他未受具足戒者宣说，则犯恶作。”此处应知，以“未受具足戒者”一词，包括了沙弥、沙弥尼、式叉摩那。其余在此易解。未犯最后重事的比丘、有事实依据、向未受具足戒者宣说、无比丘僧团授权——此为此处的三要素。

Tesaṃ paññattesuyeva sikkhāpadesu duṭṭhullāduṭṭhullavicāraṇā kātabbā, na ca sukkavissaṭṭhiādīni visuṃ tesaṃ paññattāni atthīti. Atha bhikkhuno duṭṭhullasaṅkhātāni sukkavissaṭṭhiādīni anupasampannassa kiṃ nāma hontīti āha ‘‘sukkavissaṭṭhi…pe… ajjhācāro nāmāti vutta’’nti. Imināpi cetaṃ siddhaṃ ‘‘anupasampannassa sukkavissaṭṭhiādi duṭṭhullaṃ nāma na hotī’’ti. Ajjhācāro nāmāti hi vadanto anupasampannassa sukkavissaṭṭhiādi kevalaṃ ajjhācāro nāma hoti, na pana duṭṭhullo nāma ajjhācāroti dīpeti. ‘‘Ajjhācāro nāmāti ca aṭṭhakathāyaṃ vuttattā akattabbarūpattā ca anupasampannassa sukkavissaṭṭhiādīni daṇḍakammavatthupakkhaṃ bhajanti, tāni ca aññassa anupasampannassa avaṇṇakāmatāya ārocento bhikkhu dukkaṭaṃ āpajjatī’’ti vadanti. Idha pana anupasampannaggahaṇena sāmaṇerasāmaṇerīsikkhamānānaṃ gahaṇaṃ veditabbaṃ. Sesamettha uttānameva. Antimavatthuṃ anajjhāpannassa bhikkhuno savatthuko saṅghādiseso, anupasampannassa ārocanaṃ, bhikkhusammutiyā abhāvoti imāni panettha tīṇi aṅgāni.

63发露粗恶罪学处解释已毕。

Duṭṭhullārocanasikkhāpadavaṇṇanā niṭṭhitā.

64十、掘地学处解释

10. Pathavīkhaṇanasikkhāpadavaṇṇanā

84-86第八十四至八十六条第十条中，“一根身”者，指那些认为“有身根”的人所说。“握拳大小”者，指可用拳握持的大小。在此，虽然说了多土、少土之地，而未说半土之地，但由于在制定罚则的学处中，即使有余地的制定也可能存在，故应理解为在半土之地也犯波逸提。然而有些人说：“因为在全覆等处，半分犯恶作，故此处也应犯恶作。”此说不合理，因为除了犯波逸提所依事和犯无犯所依事这两种地之外，并不存在第三种犯恶作所依事的地。确实只说了两种地：“已生地和未生地”。因此，必须属于两种地之一，且依律决断时，当以重者为准，故此处不可能无犯。而在全覆等处，半分犯恶作是合理的，因为那里存在那样的恶作所依事。

84-86. Dasame ekindriyanti ‘‘kāyindriyaṃ atthī’’ti maññamānā vadanti. Muṭṭhippamāṇāti muṭṭhinā saṅgahetabbappamāṇā. Ettha kiñcāpi yebhuyyapaṃsuṃ appapaṃsuñca pathaviṃ vatvā upaḍḍhapaṃsukā pathavī na vuttā, tathāpi paṇṇattivajjasikkhāpadesu sāvasesapaññattiyāpi sambhavato upaḍḍhapaṃsukāyapi pathaviyā pācittiyamevāti gahetabbaṃ. Keci pana ‘‘sabbacchannādīsu upaḍḍhe dukkaṭassa vuttattā idhāpi dukkaṭaṃ yutta’’nti vadanti, taṃ na yuttaṃ pācittiyavatthukañca anāpattivatthukañca duvidhaṃ pathaviṃ ṭhapetvā aññissā dukkaṭavatthukāya tatiyāya pathaviyā abhāvato. Dveyeva hi pathaviyo vuttā ‘‘jātā ca pathavī ajātā ca pathavī’’ti. Tasmā dvīsu aññatarāya pathaviyā bhavitabbaṃ, vinayavinicchaye ca sampatte garukeyeva ṭhātabbattā na sakkā ettha anāpattiyā bhavituṃ. Sabbacchannādīsu pana upaḍḍhe dukkaṭaṃ yuttaṃ tattha tādisassa dukkaṭavatthuno sabbhāvā.

43若说“挖一个池塘”，是允许的，因为未限定“在此处”而说，故允许。即使说“挖这条藤蔓”，由于这是就挖地而言的惯用语，故依此学处犯过，而非依坏生物村。以罐子（kuṭe）即壶。“稀泥”（tanukakaddamo）指混有水的泥。因其随水流走，故允许。“不足四月”（omakacātumāsa）指少于四月。“被雨淋过”（ovaṭṭha）指被天雨淋过。“非人工坡”（akatapabbhāra）是为显示无涂抹之处而说，因为那样的地方有蚁冢。“鼠狗”（mūsikukkura）指被老鼠挖掘后堆在外面的土堆。“同理”指不足四月且被雨淋过的才允许，这是其义。

‘‘Pokkharaṇiṃ khaṇā’’ti vadati, vaṭṭatīti ‘‘imasmiṃ okāse’’ti aniyametvā vuttattā vaṭṭati. ‘‘Imaṃ valliṃ khaṇā’’ti vuttepi pathavīkhaṇanaṃ sandhāya pavattavohārattā imināva sikkhāpadena āpatti, na bhūtagāmapātabyatāya. Kuṭehīti ghaṭehi. Tanukakaddamoti udakamissakakaddamo. So ca udakagatikattā vaṭṭati. Omakacātumāsanti ūnacātumāsaṃ. Ovaṭṭhanti devena ovaṭṭhaṃ. Akatapabbhāreti avaḷañjanaṭṭhānadassanatthaṃ vuttaṃ. Tādise hi vammikassa sabbhāvoti. Mūsikukkuraṃ nāma mūsikāhi khaṇitvā bahi katapaṃsurāsi. Eseva nayoti omakacātumāsaovaṭṭhoyeva vaṭṭatīti attho.

44即使超过一天，也不允许。即使超过了下雨的一天，也不得损坏。他们说：“在与低地相连之处，以及牛角刺（gokaṇṭaka）处，由于从地面切断后向上竖立，从过高的顶部切断后取用，是允许的。”将其做成不在原处停留的状态，用脚踩踏、切断后，取用搅浑的泥浆也是允许的。从那里、那里的旧僧舍。‘我取砖’等，是就清净心而言。所谓‘用水’，是指直接从空中落下的雨水。他们说：“然而，如果是被别处撞击后落下的水所浸湿，则是允许的。”‘举起后’即抛起后。‘以那个借口’即用那个计谋。

Ekadivasampi na vaṭṭatīti ovaṭṭhaekadivasātikkantopi vikopetuṃ na vaṭṭati. ‘‘Heṭṭhābhūmisambandhepi ca gokaṇṭake bhūmito chinditvā uddhaṃ ṭhitattā accuggatamatthakato chinditvā gahetuṃ vaṭṭatī’’ti vadanti. Sakaṭṭhāne atiṭṭhamānaṃ katvā pādehi madditvā chinditvā āloḷitakaddamampi gahetuṃ vaṭṭati. Tatoti tato purāṇasenāsanato. Iṭṭhakaṃ gaṇhāmītiādi suddhacittaṃ sandhāya vuttaṃ. Udakenāti ujukaṃ ākāsatoyeva patanakaudakena. ‘‘Sace pana aññattha paharitvā patitena udakena temitaṃ hoti, vaṭṭatī’’ti vadanti. Uccāletvāti ukkhipitvā. Tena apadesenāti tena lesena.

87-88关于87-88条‘因非行境故不犯’，在此即使能够熄灭，由于最初是以清净心所施，即使作意‘让它烧吧’而站着，也不犯。‘先被雨淋，后被覆盖’：先被雨淋，后被覆盖。其余的文句是浅显的。‘生地、地想、挖掘或令挖掘的其中之一’，这是此处的三支。

87-88.Avisayattāanāpattīti ettha sacepi nibbāpetuṃ sakkā hoti, paṭhamaṃ suddhacittena dinnattā ‘‘dahatū’’ti sallakkhetvāpi tiṭṭhati, anāpatti. Ovaṭṭhaṃ channanti paṭhamaṃ ovaṭṭhaṃ pacchā channaṃ. Sesaṃ uttānameva. Jātapathavī, pathavīsaññitā, khaṇanakhaṇāpanānaṃ aññataranti imāni panettha tīṇi aṅgāni.

69掘地学处解释已毕。

Pathavīkhaṇanasikkhāpadavaṇṇanā niṭṭhitā.

70妄语品第一已毕。

Niṭṭhito musāvādavaggo paṭhamo.

462. 植物品

2. Bhūtagāmavaggo

721. 植物学处解释

1. Bhūtagāmasikkhāpadavaṇṇanā

8989. 在僧舍品的第一条中，‘不能制止’即不能控制。然而，应知这句话已说明了那孩子被带到那里以及被他所见的情况。因为当那位比丘开始砍那棵树时，一位年轻的天女抱着孩子站在树旁，恳求他说：‘主人，请不要砍我的宫殿，我无法带着孩子无家可归地游荡。’那位比丘心想‘我在别处得不到这样的树’，没有接受她的话。她想：‘他看了这个孩子后，或许会停下来。’于是把孩子放在树枝上。那位比丘无法控制已举起的斧头，砍断了孩子的手臂。并且，由于躺在宫殿里即称为‘躺着’，所以说‘躺在树上的天宫中’。

89. Senāsanavaggassa paṭhame niggahetuṃ asakkontoti sandhāretuṃ asakkonto. Iminā pana vacanena dārakassa tattha upanītabhāvo tena ca diṭṭhabhāvo vuttoyevāti daṭṭhabbaṃ. Tena hi bhikkhunā taṃ rukkhaṃ chindituṃ āraddhe tattha nibbattā ekā taruṇaputtā devadhītā puttaṃ aṅkenādāya ṭhitā taṃ yāci ‘‘mā me sāmi vimānaṃ chindi, na sakkhissāmi puttakaṃ ādāya anāvāsā vicaritu’’nti. So ‘‘ahaṃ aññattha īdisaṃ rukkhaṃ na labhissāmī’’ti tassā vacanaṃ nādiyi. Sā ‘‘imampi tāva dārakaṃ oloketvā oramissatī’’ti puttaṃ rukkhasākhāya ṭhapesi. So bhikkhu ukkhittaṃ pharasuṃ sandhāretuṃ asakkonto dārakassa bāhaṃ chindi. Evañca sayito vimāne sayito nāma hotīti katvā vuttaṃ ‘‘rukkhaṭṭhakadibbavimāne nipannassā’’ti.

48而‘树上的天宫’是就树枝上的宫殿而言。因为生于树上的宫殿由于依附于树，故称为‘树上的宫殿’。而树枝上的宫殿则依止于所有树枝而存在。其中，若是树上的宫殿，只要树根还在，它就不会毁坏。而树枝上的宫殿，当树枝断裂时，就在各处断裂，当所有树枝都断裂时，它就完全毁坏了。而这个宫殿正是树枝上的，因此当树被砍断时，那个宫殿就彻底毁灭了。正因为如此，那位天女在从世尊那里得到另一个宫殿后，便住在那里。‘在乳房根部砍断了手臂’即连同肩膀一起砍断了手臂。由此应知，树神的肢体会被砍断，不像四大王天等的肢体那样不可切断。‘树法’即树的特性、树的自性。所谓树法，就是像树一样在砍伐等情况下不生气。

Rukkhaṭṭhakadibbavimāneti ca sākhaṭṭhakavimānaṃ sandhāya vuttaṃ. Rukkhassa upari nibbattañhi vimānaṃ rukkhapaṭibaddhattā ‘‘rukkhaṭṭhakavimāna’’nti vuccati. Sākhaṭṭhakavimānaṃ pana sabbasākhāsannissitaṃ hutvā tiṭṭhati. Tattha yaṃ rukkhaṭṭhakavimānaṃ hoti, taṃ yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassati. Sākhaṭṭhakavimānaṃ pana sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati, idampi ca vimānaṃ sākhaṭṭhakaṃ, tasmā rukkhe chinne taṃ vimānaṃ sabbaso vinaṭṭhaṃ, teneva sā devatā bhagavato santikā laddhe aññasmiṃ vimāne vasi. Bāhuṃ thanamūleyeva chindīti aṃsena saddhiṃ bāhaṃ chindi. Iminā ca rukkhadevatānaṃ gattāni chijjanti, na cātumahārājikādīnaṃ viya acchejjānīti daṭṭhabbaṃ. Rukkhadhammeti rukkhapakatiyaṃ, rukkhasabhāveti attho. Rukkhānaṃ viya chedanādīsu akuppanañhi rukkhadhammo nāma.

49‘Uppatitanti’即已生起。‘Bhantanti’即奔跑。‘Vārayeti’即制止。这里的意思是：犹如一位熟练的车夫能制止飞速奔驰的车辆，并随心所欲地驾驭它，同样，能制止、控制已生起的嗔怒的人，我称他为车夫。而其他那些国王、副王等的车夫，只是持缰者，并非最上的车夫。

Uppatitanti uppannaṃ. Bhantanti dhāvantaṃ. Vārayeti niggaṇheyya. Idaṃ vuttaṃ hoti – yathā nāma cheko sārathi ativegena dhāvantaṃ rathaṃ niggahetvā yathicchakaṃ peseti, evaṃ yo puggalo uppannaṃ kodhaṃ vāraye niggaṇhituṃ sakkoti, tamahaṃ sārathiṃ brūmi. Itaro pana rājauparājādīnaṃ rathasārathijano rasmiggāho nāma hoti, na uttamasārathīti.

50第二偈颂的意义如下：‘yo’（任何人）——无论从刹帝利族出家，或从婆罗门族出家，无论是新学、中年或长老。‘Uppatitanti’——向上冲起、已去、已转起的意思，即已生起。‘Kodhanti’——嗔怒，即依‘他对我行无益事，故生嗔恚’等经中所说的九种，以及‘他不对我行有益事’等从其反面成立的九种，共十八种，加上如树桩、荆棘等非因缘的一种，共十九种嗔恚事中，由某一种嗔恚事所生的嗔怒。‘Visaṭanti’——扩散的。‘Sappavisanti’——蛇的毒液。‘Ivāti’——比喻词，省略i音后说成‘va’。‘Osadhehīti’——以解毒药。这里的意思是：犹如一位善治毒的医师，能以根、干、皮、叶、花等某一种，或多种药物制成的解毒药，迅速消除被蛇咬后遍布全身的扩散的蛇毒；同样，任何人能以对治嗔怒的方便中，如此分对治等任何一种方便，来消除、不忍受、舍断、驱除、灭尽那由上述嗔恚事所生起、遍满心相续而存在的嗔怒，这位比丘即舍弃了‘此岸彼岸’。如此消除嗔怒的比丘，由于嗔怒在第三道被彻底断除，因此他舍弃了称为‘此岸彼岸’的五下分结。通常，‘彼岸’是岸的名称，因此这些既是‘此岸’，又是生死大海的彼岸，故称为‘此岸彼岸’。

Dutiyagāthāya pana ayamattho – yoti (su. ni. aṭṭha. 1.1) yo yādiso khattiyakulā vā pabbajito brāhmaṇakulā vā pabbajito navo vā majjhimo vā thero vā. Uppatitanti uddhamuddhaṃ patitaṃ, gataṃ pavattanti attho, uppannanti vuttaṃ hoti. Kodhanti ‘‘anatthaṃ me caratīti āghāto jāyatī’’tiādinā (dī. ni. 3.340; a. ni. 9.29) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me na caratī’’tiādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ khāṇukaṇṭakādinā aṭṭhānena saddhiṃ ekūnavīsatiyā āghātavatthūnaṃ aññatarāghātavatthusambhavaṃ āghātaṃ. Visaṭanti vitthataṃ. Sappavisanti sappassa visaṃ. Ivāti opammavacanaṃ. I-kāralopaṃ katvā va-icceva vuttaṃ. Osadhehīti agadehi. Idaṃ vuttaṃ hoti – yathā visatikicchako vejjo sappena daṭṭho sabbaṃ kāyaṃ pharitvā ṭhitaṃ visaṭaṃ sappavisaṃ mūlakhandhatacapattapupphādīnaṃ aññatarehi, nānābhesajjehi payojetvā katehi vā osadhehi khippameva vineyya, evameva yo yathāvuttena āghātavatthunā uppatitaṃ cittasantānaṃ byāpetvā ṭhitaṃ kodhaṃ vinayanupāyesu tadaṅgavinayādīsu yena kenaci upāyena vineti nādhivāseti pajahati vinodeti byantiṃ karoti, so bhikkhu jahāti orapāraṃ. So evaṃ kodhaṃ vinento bhikkhu yasmā kodho tatiyamaggena sabbaso pahīyati, tasmā orapārasaññitāni pañcorambhāgiyasaṃyojanāni jahātīti. Avisesena hi pāranti tīrassa nāmaṃ, tasmā orāni ca tāni saṃsārasāgarassa pārabhūtāni cāti katvā ‘‘orapāra’’nti vuccati.

51或者，若有人能平息已生起的嗔怒，如同用药物平息扩散的蛇毒，这位比丘以第三道彻底平息了嗔怒，住立于不还果，他便舍弃了此岸与彼岸。其中，“此岸”指自己的生命体，“彼岸”指他人的生命体。或者，“此岸”是六内处，“彼岸”是六外处。同样，“此岸”是人界，“彼岸”是天界。“此岸”是欲界，“彼岸”是色界与无色界。“此岸”是欲有与色有，“彼岸”是无色有。“此岸”是自己的身体，“彼岸”是令身体快乐的资具。如此，在此岸与彼岸上，以第四道断除欲贪者，被称为“舍弃此岸与彼岸”。在此，虽然不还者因已断除欲贪，确实不再有对今生自体等处的欲贪，但为了彰显其功德，将这一切此岸彼岸的分类都统摄起来，以断除对它们的欲贪而说为“舍弃此岸与彼岸”。

Atha vā yo uppatitaṃ vineti kodhaṃ visaṭaṃ sappavisaṃva osadhehi, so tatiyamaggena sabbaso kodhaṃ vinetvā anāgāmiphale ṭhito bhikkhu jahāti orapāraṃ. Tattha oranti sakattabhāvo. Pāranti parattabhāvo. Oraṃ vā cha ajjhattikāni āyatanāni, pāraṃ cha bāhirāyatanāni. Tathā oraṃ manussaloko, pāraṃ devaloko. Oraṃ kāmadhātu, pāraṃ rūpārūpadhātu. Oraṃ kāmarūpabhavo, pāraṃ arūpabhavo. Oraṃ attabhāvo, pāraṃ attabhāvasukhupakaraṇāni. Evametasmiṃ orapāre catutthamaggena chandarāgaṃ pajahanto ‘‘jahāti orapāra’’nti vuccati. Ettha ca kiñcāpi anāgāmino kāmarāgassa pahīnattā idhattabhāvādīsu chandarāgo eva natthi, apica kho panassa vaṇṇappakāsanatthaṃ sabbametaṃ orapārabhedaṃ saṅgahetvā tattha chandarāgappahānena ‘‘jahāti orapāra’’nti vuttaṃ.

52现在，为了阐明其含义，举出譬喻：“如蛇蜕去旧皮”。其中，以胸部行走者为“urago”（蛇），这是蛇的异名。蛇有两种：有欲色者和无欲色者。有欲色者又分两种：水生和陆生。水生者仅在水中获得欲色，不在陆地，如《僧伽波罗本生》中的僧伽波罗龙王。陆生者仅在陆地，不在水中。蛇舍弃因老朽而旧、因历时长久而称为“故旧”的皮时，以四种方式舍弃：住于同类中、厌恶、依靠、用力。所谓“同类”，即蛇类、长身之体。因为蛇在五种情况下不超越同类：投生时、死亡时、排泄与睡眠时、与同类交配时、以及除去旧皮时。因此，当它蜕皮时，必定住于同类中而舍弃。虽住于同类中，也是以厌恶而舍弃。所谓“厌恶而舍弃”，是指当皮一半已脱、一半还挂着悬垂时，它对此感到厌离而舍弃。如此厌恶而舍时，也依靠树棍之间、树根之间或岩石之间而舍弃。在依靠而舍时，也生起力量、鼓起勇气，以精进力将尾巴弯曲，一边呼气一边竖起头盖而舍弃。如此舍弃后，便随心所欲地离去。

Idāni tassatthassa vibhāvanatthāya upamaṃ āha ‘‘urago jiṇṇamivattacaṃ purāṇa’’nti. Tattha urena gacchatīti urago, sappassetaṃ adhivacanaṃ. So duvidho kāmarūpī ca akāmarūpī ca. Kāmarūpīpi duvidho jalajo thalajo ca. Jalajo jale eva kāmarūpaṃ labhati, na thale saṅkhapālajātake (jā. 2.17.143 ādayo) saṅkhapālanāgarājā viya. Thalajo thale eva, na jale. So jajjarabhāvena jiṇṇaṃ, cirakālatāya purāṇañcāti saṅkhaṃ gataṃ tacaṃ jahanto catubbidhena jahati sajātiyaṃ ṭhito jigucchanto nissāya thāmenāti. Sajāti nāma sappajāti dīghattabhāvo. Uragā hi pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ cutiyaṃ vissaṭṭhaniddokkamane sajātiyā methunapaṭisevane jiṇṇatacāpanayane cāti. Tasmā yadā tacaṃ jahati, tadā sajātiyaṃyeva ṭhatvā jahati. Sajātiyaṃ ṭhitopi ca jigucchanto jahati. Jigucchanto nāma yadā upaḍḍhaṭṭhāne mutto hoti, upaḍḍhaṭṭhāne amutto olambati, tadā naṃ aṭṭīyanto jahati, evaṃ jigucchantopi ca daṇḍantaraṃ vā mūlantaraṃ vā pāsāṇantaraṃ vā nissāya jahati. Nissāya jahantopi ca thāmaṃ janetvā ussāhaṃ karitvā vīriyena vaṅkaṃ naṅguṭṭhaṃ katvā passasantova phaṇaṃ karitvā jahati. Evaṃ jahitvā yenakāmaṃ pakkamati.

53同样，这位比丘若想舍弃此岸与彼岸，也以四种方式舍弃：住于同类中、厌恶、依靠、用力。对比丘而言，所谓“同类”，根据“已生于圣者之生”的说法，即是戒。因此说：“具慧之人，立于戒上”。如此，这位住于同类中的比丘，对于那分为自体等类别的此岸与彼岸，如同对待老旧之皮一般，视其为产生痛苦之物，通过处处观察过患而厌恶它，依靠善知识，生起名为“增上正精进”的力量，按照“日夜以经行、宴坐，令心从障碍法中净化”所说的方式，将昼夜分为六时，精勤努力。如同蛇弯曲尾巴，他结跏趺坐；如同蛇呼气，他也在不懈怠的精进中努力；如同蛇竖起头盖，他也生起智慧的光辉；如同蛇舍弃皮，他舍弃此岸与彼岸。舍弃之后，如同蛇蜕去皮后随心所欲地离去，这位卸下重担的比丘，也朝向无余涅槃界的方向而去。

Evameva ayampi bhikkhu orapāraṃ jahitukāmo catubbidhena jahati sajātiyaṃ ṭhito jigucchanto nissāya thāmenāti. Sajāti nāma bhikkhuno ‘‘ariyāya jātiyā jāto’’ti (ma. ni. 2.351) vacanato sīlaṃ. Tenevāha ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23, 192). Evametissaṃ sajātiyaṃ ṭhito bhikkhu taṃ sakattabhāvādibhedaṃ orapāraṃ jiṇṇapurāṇattacamiva taṃ dukkhaṃ janentaṃ tattha tattha ādīnavadassanena jigucchanto kalyāṇamitte nissāya adhimattasammāvāyāmasaṅkhātaṃ thāmaṃ janetvā ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (a. ni. 3.16; 4.37) vuttanayena rattindivaṃ chadhā vibhajitvā ghaṭento vāyamanto urago viya vaṅkaṃ naṅguṭṭhaṃ pallaṅkaṃ ābhujitvā urago viya passasanto ayampi asithilaparakkamatāya vāyamanto uragova phaṇaṃ karitvā ayampi ñāṇavipphāraṃ janetvā uragova tacaṃ orapāraṃ jahati, jahitvā ca urago viya ohitataco yenakāmaṃ pakkamati, ayampi ohitabhāro anupādisesanibbānadhātudisaṃ pakkamatīti.

90“Bhavanti”一词，用以指那些根已深固、转为青绿色并正在生长的幼树。“Ahuvu”一词，则用以指那些已长大并耸立的大树、灌木等。“Bhavanti”的解释是“出生、增长”，“Ahuvu”的解释是“已出生、已增长”。“Rāsī”指纯粹八法的集合。“Bhūtānaṃ”指那些依此方式获得名称的八法。即使说“众生之村落”，由于离开部分就没有整体的存在，所谓“众生”即指那些草木、藤蔓等本身。也有人说：“草木等植物，在土地上扎根并呈现绿色后，被天神所守护，因此由于是众生的住处，故称为‘众生之村落’。”“Rukkhādīnaṃ”（树木等）中的“等”字，应知包括药草、灌木、藤蔓等。

90.Bhavantīti iminā viruḷhamūle nīlabhāvaṃ āpajjitvā vaḍḍhamānake taruṇagacche dasseti. Ahuvunti iminā pana vaḍḍhitvā ṭhite mahante rukkhagacchādike dasseti. Bhavantīti imassa vivaraṇaṃ ‘‘jāyanti vaḍḍhantī’’ti, ahuvunti imassa ‘‘jātā vaḍḍhitā’’ti. Rāsīti suddhaṭṭhakadhammasamūho. Bhūtānanti tathāladdhasamaññānaṃ aṭṭhadhammānaṃ. ‘‘Bhūtānaṃ gāmo’’ti vuttepi avayavavinimuttassa samudāyassa abhāvato bhūtasaññitā teyeva tiṇarukkhalatādayo gayhanti. ‘‘Bhūmiyaṃ patiṭṭhahitvā haritabhāvamāpannā rukkhagacchādayo devatāhi pariggayhanti, tasmā bhūtānaṃ nivāsaṭṭhānatāya bhūtānaṃ gāmo’’tipi vadanti. Rukkhādīnanti ādi-saddena osadhigacchalatādayo veditabbā.

55难道树木等因无心识，就不是生命吗？应知无心识，是因为没有活动、即使被砍断也能再生、属于不同种类、以及不包含在四生中。然而，增长也存在于珊瑚、石盐等，故不能作为它们有生命的理由。而它们对境的执取，仅是假设，如同梦中的幻象等，同样，其“胎愿”等也是如此。那么，为何以砍伐等因缘而制立波逸提罪呢？是为了符合沙门行仪，以及为了保护居住其中的众生。因此说：“愚人于树中起生命想”等。

Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato chinnepi ruhanato visadisajātikabhāvato catuyoniapariyāpannato ca veditabbā, vuḍḍhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, tattha kasmā bhūtagāmassa chedanādipaccayā pācittiyaṃ vuttanti? Samaṇasāruppato taṃnivāsasattānurakkhaṇato ca. Tenevāha ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi.

91关于“从根出生”等，其含义在锡兰注释中以上文将述的方式说明，故说“虽如此……并不相符”。“Vijāta”一词在此处是省略了前缀“vi-”而示，故说“vijātāni”（已生者）。“Vijāta”一词，如同在“已生产的妇女”等中那样，是表示“已生产”的词语，故说“pasūtāni”（已生产者）。而所谓“生产”，在此是指已生出叶与根，故说“nibbattapaṇṇamūlāni”（已生出叶与根者）。以此阐明：“已生出叶与根的种子，才归入有情聚的范畴，而用于这些的‘bījajāta’（种子所生）一词，依惯用法也用于树木等。”然而，在前一种释义中，只有从种子出生的树木、藤蔓等才被称为有情聚。

91. ‘‘Mūle jāyantī’’tiādīsu attho upari attanā vuccamānappakārena sīhaḷaṭṭhakathāyaṃ vuttoti āha ‘‘evaṃ santepi…pe… na samentī’’ti. Vijāta-saddo idha vi-saddalopaṃ katvā niddiṭṭhoti āha ‘‘vijātānī’’ti. Vijāta-saddo ca ‘‘vijātā itthī’’tiādīsu viya pasūtavacanoti āha ‘‘pasūtānī’’ti. Pasūti ca nāmettha nibbattapaṇṇamūlatāti āha ‘‘nibbattapaṇṇamūlānī’’ti. Iminā imaṃ dīpeti ‘‘nibbattapaṇṇamūlāni bījāni bhūtagāmasaṅkhameva gacchanti, tesu ca vattamāno bījajāta-saddo ruḷhīvasena rukkhādīsupi vattatī’’ti. Purimasmiṃ atthavikappe pana bījehi jātānaṃ rukkhalatādīnaṃyeva bhūtagāmatā vuttā.

57“显示它们”是指显示那些种子。在“根种子”等之中，根本身就是种子，称为根种子。其余诸项也同理。“果种子”是指节种子。由于在众缘和合时，能生起相似的果，是殊胜之因，故“种子”一词通常用于具有生长能力的坚实之果。为了成就此义，在某些情况下也用于根等，因此为了从根等中区分出来，用“种子”一词加以简别说为“种种子”，如同说“色色”“苦苦”一样。由种子所生的种子被显示，这是以果的转喻来显示因，即阐明此义。

Tāni dassentoti tāni bījāni dassento. Mūlabījantiādīsu mūlameva bījaṃ mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo. Tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bījasaddena visesetvā vuttaṃ ‘‘bījabīja’’nti ‘‘rūparūpaṃ, dukkhadukkha’’nti ca yathā. Bījato nibbattena bījaṃ dassitanti kāriyopacārena kāraṇaṃ dassitanti dīpeti.

9292.“于种子而作种子想”——在此为了说明以因的转喻而说果，故说“其中，如同……”等。“除去草木已”是指从草木中脱离、分离的意思。“凡是种子名为草木”是就“那些既是种子又是已生的”这一含义而说。其中，“凡是种子”指已长出叶和根的种子。“于彼种子”指于那称为草木的种子。在此应知，如同“种子类”一词依惯用而用于树木等，“种子”一词的用法也应知是依惯用。“如文”即依巴利原文。

92.Bīje bījasaññīti ettha kāraṇūpacārena kāriyaṃ vuttanti dassento ‘‘tattha yathā’’tiādimāha. Bhūtagāmaparimocanaṃ katvāti bhūtagāmato mocetvā, viyojetvāti attho. Yaṃ bījaṃ bhūtagāmo nāma hotīti bījāni ca tāni jātāni cāti vuttamatthaṃ sandhāya vadati. Tattha yaṃ bījanti yaṃ nibbattapaṇṇamūlaṃ bījaṃ. Tasmiṃ bījeti tasmiṃ bhūtagāmasaññite bīje. Ettha ca bījajāta-saddassa viya ruḷhīvasena rukkhādīsu bīja-saddassapi pavatti veditabbā. Yathārutanti yathāpāḷi.

59“于任何处”指在根、顶端或中部。“故意拔起是不允许的”——在此，即使知道身体上附着有东西而从水中站起，由于没有“我要把它拔出来”的想法，是允许的。“被拔出的”指被拔起的。说“归入种子类”是因为已从草木中脱离的缘故。以“无尾的”一词摄取了芥子大小的。这确实是那种苔藓类的名称。由于根和叶不完整，故说“名为不完整的草木”。“因为不是草木之根”——在此，“草木为根”指草木是它的根、因，或者草木的根是因，称为草木根。因为种子类确实从草木生起，又是草木的因，但此（不完整的草木）并非如此，故说“因为不是草木之根”。由于属于那一类，故说“它被种子类所摄”。这也是基于“因为不是草木之根”中首先所述的意义而说。虽然棕榈、椰子等的树桩因不再向上生长而不是草木的因，但由于它们是从已算作草木的、已长出叶和根的种子所生，故名为从草木所生，因此归入种子类。

Yattha katthacīti mūle agge majjhe vā. Sañcicca ukkhipituṃ na vaṭṭatīti ettha sacepi sarīre laggabhāvaṃ jānantova udakato uṭṭhahati, ‘‘taṃ uddharissāmī’’ti saññāya abhāvato vaṭṭati. Uppāṭitānīti uddhaṭāni. Bījagāme saṅgahaṃ gacchantīti bhūtagāmato parimocitattā vuttaṃ. Anantaka-ggahaṇena sāsapamattikā gahitā. Nāmañhetaṃ tassā sevālajātiyā . Mūlapaṇṇānaṃ asampuṇṇattā ‘‘asampuṇṇabhūtagāmo nāmā’’ti vuttaṃ. Abhūtagāmamūlattāti ettha bhūtagāmo mūlaṃ kāraṇaṃ etassāti bhūtagāmamūlo, bhūtagāmassa vā mūlaṃ kāraṇanti bhūtagāmamūlaṃ. Bījagāmo hi nāma bhūtagāmato sambhavati, bhūtagāmassa ca kāraṇaṃ hoti, ayaṃ pana tādiso na hotīti ‘‘abhūtagāmamūlattā’’ti vuttaṃ. Tatraṭṭhakattā vuttaṃ ‘‘so bījagāmena saṅgahito’’ti. Idañca ‘‘abhūtagāmamūlattā’’ti ettha paṭhamaṃ vuttaatthasambhavato vuttaṃ. Kiñcāpi hi tālanāḷikerādīnaṃ khāṇu uddhaṃ avaḍḍhanato bhūtagāmassa kāraṇaṃ na hoti, tathāpi bhūtagāmasaṅkhyupagatanibbattapaṇṇamūlabījato sambhūtattā bhūtagāmato uppanno nāma hotīti bījagāmena saṅgahaṃ gacchati.

60说了“于绿色嫩芽”之后，进一步阐明“当蓝绿色的颜色生起时”，意思是当生起与蓝绿色叶子相似的颜色时。或者应取“当蓝色生起时”的读法。“归入无根的草木类”——这是就椰子特有的情况而说。他们说：“饮水罐等外面的苔藓，因不立于水中，且随顺种子类，故是恶作事之因。”“即使是耳状的，也是微不足道的”指即使是蓝绿色的，也是微不足道的。“Seleyyaka”是一种从石头生出的芳香种类。他们说：“由于说‘破坏树皮’，所以树上所生的任何菌类，若不破坏树皮而从顶部截取，是可以拿取的。”“从树脱离而站立”——在此他们说：“即使有少许附着在树上而站立，但若拿取时不破坏树皮，是允许的。”“从活树是不允许的”——在此也应知，若不破坏树皮而从顶部削取，是允许的。“以手的不安分”指以手的无节制、手的轻率。“饮水不应存放”——这是就为自己而取用的水而说。但若最初是为未受具足戒者取用，之后从他那里得到，则没有“不应存放”的限制。他们说：“由于说‘哪些树的枝条能生根’，所以对于那些枝条不能生根的树，没有作净的的必要。”

‘‘Aṅkure harite’’ti vatvā tameva vibhāveti ‘‘nīlapaṇṇavaṇṇe jāte’’ti, nīlapaṇṇassa vaṇṇasadise vaṇṇe jāteti attho. ‘‘Nīlavaṇṇe jāte’’ti vā pāṭho gahetabbo. Amūlakabhūtagāme saṅgahaṃ gacchatīti nāḷikerassa āveṇikaṃ katvā vadati. ‘‘Pānīyaghaṭādīnaṃ bahi sevālo udake aṭṭhitattā bījagāmānulomattā ca dukkaṭavatthū’’ti vadanti. Kaṇṇakampi abbohārikamevāti nīlavaṇṇampi abbohārikameva. Seleyyakaṃ nāma silāya sambhūtā ekā sugandhajāti. ‘‘Rukkhattacaṃ vikopetīti vuttattā rukkhe jātaṃ yaṃ kiñci chattakaṃ rukkhattacaṃ avikopetvā matthakato chinditvā gahetuṃ vaṭṭatī’’ti vadanti. Rukkhato muccitvā tiṭṭhatīti ettha ‘‘yadipi kiñcimattaṃ rukkhe allīnā hutvā tiṭṭhati, rukkhato gayhamāno pana rukkhacchaviṃ na vikopeti, vaṭṭatī’’ti vadanti. Allarukkhato na vaṭṭatīti etthāpi rukkhattacaṃ avikopetvā matthakato tacchetvā gahetuṃ vaṭṭatīti veditabbaṃ. Hatthakukkuccenāti hatthānaṃ asaṃyatabhāvena, hatthacāpallenāti vuttaṃ hoti. Pānīyaṃ na vāsetabbanti idaṃ attano atthāya nāmitaṃ sandhāya vuttaṃ. Kevalaṃ anupasampannassa atthāya nāmite pana pacchā tato labhitvā na vāsetabbanti natthi. ‘‘Yesaṃ rukkhānaṃ sākhā ruhatīti vuttattā yesaṃ sākhā na ruhati, tattha kappiyakaraṇakiccaṃ natthī’’ti vadanti.

9393.“以五种沙门净法”指以五种沙门的惯用方式。虽然种子仅被火触及、仅被指甲等刮划，并不失去能生长的性质，但如此做后，对沙门而言即成为净，因此“火烧”等被称为沙门惯用方式。所以，意思是：我允许以这些作为手段的沙门惯用方式而受用果实。即使是非种子和已除去种子的种子，由于是施设的规定，也仅以“沙门惯用方式”之名而被称呼。或者，应知此处的意思是：正因为火烧等五种是净的方式，所以我允许以这五种称为沙门净法的因缘而受用果实。在“火烧”等中，也有读作“paricita”的。“非种子”指嫩芒果等果实。“已除去种子的种子”指芒果、菠萝蜜等，即除去种子、分开后可以受用的。“说了‘净’之后才应做”——由于这是对作净者所应做的方式的说明，所以不应理解为比丘即使不说也可以做。又因为“应令作净”的使役形式首先被说到，所以应理解为：只有在比丘说了“作净吧”之后，未受具足戒者说了“净”之后，才应做火烧等。他们说：“‘净’这个词可以用任何语言来说。”从“说了‘净’之后才应做”这句话可知，应先说“净”，然后再做以火等触等。他们说：“先放下火或用指甲等刺入，不将其取出，然后说‘净’，也是可以的。”

93.Pañcahisamaṇakappehīti pañcahi samaṇavohārehi. Kiñcāpi hi bījānaṃ agginā phuṭṭhamattena nakhādīhi vilikhanamattena ca aviruḷhīdhammatā na hoti, tathāpi evaṃ kateyeva samaṇānaṃ kappatīti aggiparijitādayo samaṇavohārā nāma jātā, tasmā tehi samaṇavohārehi karaṇabhūtehi phalaṃ paribhuñjituṃ anujānāmīti adhippāyo. Abījanibbaṭṭabījānipi samaṇānaṃ kappantīti paññattapaṇṇattibhāvato samaṇavohārāicceva saṅkhaṃ gatāni. Atha vā aggiparijitādīnaṃ pañcannaṃ kappiyabhāvatoyeva pañcahi samaṇakappiyabhāvasaṅkhātehi kāraṇehi phalaṃ paribhuñjituṃ anujānāmīti evamettha adhippāyo veditabbo. Aggiparijitantiādīsu ‘‘paricita’’ntipi paṭhanti. Abījaṃ nāma taruṇambaphalādi. Nibbaṭṭabījaṃ nāma ambapanasādi, yaṃ bījaṃ nibbaṭṭetvā visuṃ katvā paribhuñjituṃ sakkā hoti. ‘‘Kappiya’’nti vatvāva kātabbanti yo kappiyaṃ karoti, tena kattabbākārasseva vuttattā bhikkhunā avuttepi kātuṃ vaṭṭatīti na gahetabbaṃ. Puna ‘‘kappiyaṃ kāretabba’’nti kārāpanassa paṭhamameva kathitattā bhikkhunā ‘‘kappiyaṃ karohī’’ti vutteyeva anupasampannena ‘‘kappiya’’nti vatvā aggiparijitādi kātabbanti gahetabbaṃ. ‘‘Kappiyanti vacanaṃ pana yāya kāyaci bhāsāya vattuṃ vaṭṭatī’’ti vadanti. ‘‘Kappiyanti vatvāva kātabba’’nti vacanato paṭhamaṃ ‘‘kappiya’’nti vatvā pacchā aggiādinā phusanādi kātabbanti veditabbaṃ. ‘‘Paṭhamaṃ aggiṃ nikkhipitvā nakhādinā vā vijjhitvā taṃ anuddharitvāva ‘kappiya’nti vattumpi vaṭṭatī’’ti vadanti.

62在“一粒种子”等句中，他们说：“即使意图是‘我只做一粒’，由于整体连贯性，一切也都成为已做。”在“刺穿木材”中，他们说：“即使明知而刺穿或令刺穿，也是可以的。”在“刺穿饭粒”中，同理。他们说：“刺穿那（饭粒）是不可以的，因为绳等属于容器类。”在“与胡椒等混合”中，应知整体连贯性是依与饭粒的关联，而非依果实彼此之间的关联。“令破开后，应使作净”是因为从种子脱离的壳属于容器类。

Ekasmiṃ bīje vātiādīsu ‘‘ekaṃyeva kāremīti adhippāye satipi ekābaddhattā sabbaṃ katameva hotī’’ti vadanti. Dāruṃ vijjhatīti ettha ‘‘jānitvāpi vijjhati vā vijjhāpeti vā, vaṭṭatiyevā’’ti vadanti. Bhattasitthe vijjhatīti etthāpi eseva nayo. ‘‘Taṃ vijjhati, na vaṭṭatīti rajjuādīnaṃ bhājanagatikattā’’ti vadanti. Maricapakkādīhi missetvāti ettha bhattasitthasambandhavasena ekābaddhatā veditabbā, na phalānaṃyeva aññamaññaṃ sambandhavasena. Bhindāpetvā kappiyaṃ kārāpetabbanti bījato muttassa kaṭāhassa bhājanagatikattā vuttaṃ.

63“令出”即令那位比丘出去。“如果这对他随顺”，可能是指：即使是为了守护住所而允许的施火等，自己也可以做，仅此便是“这对他随顺”，其意图可能如此。施火和做护卫确实为了自己或他人的住所守护是可以的。因此，如果那经文对此是随顺的，那么“自己不可以，他人可以”这种差别从何而得？所以说“自己不可以……不可得”。此处其余内容显而易见。而“有生命植物、有生命植物想、破坏或令破坏”是此处的三支。

Nikkhāmetunti taṃ bhikkhuṃ nikkhāmetuṃ. ‘‘Sace etassa anuloma’’nti senāsanarakkhaṇatthāya anuññātampi paṭaggidānādiṃ attanāpi kātuṃ vaṭṭatīti ettakeneva idampi etassa anulomanti evamadhippāyo siyā. Paṭaggidānaṃ parittakaraṇañca attano parassa vā senāsanarakkhaṇatthāya vaṭṭatiyeva. Tasmā sace tassa suttassa etaṃ anulomaṃ siyā, attano na vaṭṭati, aññassa vaṭṭatīti ayaṃ viseso kuto labbhatīti āha ‘‘attano na vaṭṭati…pe… na sakkā laddhu’’nti. Sesamettha uttānameva. Bhūtagāmo, bhūtagāmasaññitā, vikopanaṃ vā vikopāpanaṃ vāti imāni panettha tīṇi aṅgāni.

90有生命植物学处注释结束。

Bhūtagāmasikkhāpadavaṇṇanā niṭṭhitā.

912. 异语学处解释

2. Aññavādakasikkhāpadavaṇṇanā

94-9894-98. 第二（学处）中，“以他语”是指：以与举罪者对被举罪者所说明过失的言语不同的其他言语来回避。或者，“以他事回避他事”是指以其他理由回避其他理由，此处应如此理解其义：举罪者对被举罪者说明过失的理由，他以其他显示举罪无根据的理由来回避，这是所说的意思。“回避”即依覆藏而行、转起的意思。或者，“行”一词因词根多义，本身就有覆藏义。因此说“覆藏”。“犯了什么罪？”等，在巴利中显示了不解答举罪而以扰乱的方式以他事回避他事。此外，还应知道一种超出巴利文的以他事回避他事：解答举罪后，以将话题转向外方的方式转起。例如，被问“你犯了某某罪”时，回答“我去过华氏城”；再被说“我们不是问你华氏城之行，是问罪”时，回答“从那里我去了王舍城”；被说“去王舍城或婆罗门家，你犯了罪”时，回答“在那里我得到了猪肉”等，如此将话题向外散乱者，即称为“以他事回避他事”。

94-98. Dutiye aññaṃ vacananti yaṃ codakena cuditakassa dosavibhāvanavacanaṃ vuttaṃ, taṃ tato aññeneva vacanena paṭicarati. Atha vā aññenaññaṃ paṭicaratīti aññena kāraṇena aññaṃ kāraṇaṃ paṭicaratīti evamettha attho veditabbo, yaṃ codakena cuditakassa dosavibhāvanakāraṇaṃ vuttaṃ, tato aññena codanāya amūlakabhāvadīpakena kāraṇena paṭicaratīti vuttaṃ hoti. Paṭicaratīti ca paṭicchādanavasena carati, pavattatīti attho. Paṭicchādanattho eva vā carati-saddo anekatthattā dhātūnaṃ. Tenāha ‘‘paṭicchādetī’’ti. Ko āpannotiādinā pāḷiyaṃ codanaṃ avissajjetvā vikkhepāpajjanavasena aññena aññaṃ paṭicaraṇaṃ dassitaṃ. Aparampi pana codanaṃ vissajjetvā bahiddhā kathāapanāmavasena pavattaṃ pāḷimuttakaṃ aññenaññaṃ paṭicaraṇaṃ veditabbaṃ. ‘‘Itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte ‘‘tato rājagahaṃ gatomhī’’ti vatvā ‘‘rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosī’’ti vutte ‘‘tattha me sūkaramaṃsaṃ laddha’’ntiādīni vatvāva kathaṃ bahiddhā vikkhipantopi hi ‘‘aññenaññaṃ paṭicarati’’cceva saṅkhaṃ gacchati.

65那种以他事回避他事的方式而转起的言语，即是搁置所问之义而说其他，故称为“异语者”，因此说“这是以他事回避他事的名称”。“这是默然者的名称”即这是默然的名称，或者此即为原文。“令承担异语者”即令承担异语者羯磨，或令承担现在正被执行的羯磨所成立的异语者性，这是意思。“令承担恼害者”中，也应视为令承担恼害者羯磨或恼害者性，如此理解其义。

Yadetaṃ aññena aññaṃ paṭicaraṇavasena pavattavacanaṃ, tadeva pucchitamatthaṃ ṭhapetvā aññaṃ vadatīti aññavādakanti āha ‘‘aññenaññaṃ paṭicaraṇassetaṃ nāma’’nti. Tuṇhībhūtassetaṃ nāmanti tuṇhībhāvassetaṃ nāmaṃ, ayameva vā pāṭho. Aññavādakaṃ āropetūti aññavādakakammaṃ āropetu, aññavādakattaṃ vā idāni kariyamānena kammena āropetūti attho. Vihesakaṃ āropetūti etthāpi vihesakakammaṃ vihesakabhāvaṃ vā āropetūti evamattho daṭṭhabbo.

66在未承担异语者时所说的恶作，适用于巴利中出现的以他事回避他事的情况。而依注释中出现的超出巴利文的以他事回避他事的情况，在未承担异语者时，以妄语犯波逸提；在已承担时，即以此（学处）犯波逸提，应如此了知。然而有些人说：“在已承担异语者时，以妄语和此学处犯两个波逸提。”此说应审察后采纳。所谓最初犯者无犯，也应视为是依巴利中出现的以他事回避他事的情况而说，或是为了显示依此学处无犯。其余内容显而易见。由如法羯磨而承担、正被以罪或事质问、以欲覆藏之心而以他事回避他事或默然，是此处的三支。

Anāropite aññavādake vuttadukkaṭaṃ pāḷiyaṃ āgataaññenaññaṃpaṭicaraṇavasena yujjati . Aṭṭhakathāyaṃ āgatena pana pāḷimuttakaaññenaññaṃpaṭicaraṇavasena anāropite aññavādake musāvādena pācittiyaṃ, āropite imināva pācittiyanti veditabbaṃ. Keci pana ‘‘āropite aññavādake musāvādena iminā ca pācittiyadvayaṃ hotī’’ti vadanti, taṃ vīmaṃsitvā gahetabbaṃ. Yā sā ādikammikassa anāpatti vuttā, sāpi pāḷiyaṃ āgataaññenaññaṃpaṭicaraṇavasena vuttāti daṭṭhabbā, iminā sikkhāpadena anāpattidassanatthaṃ vā. Sesaṃ uttānameva. Dhammakammena āropitatā, āpattiyā vā vatthunā vā anuyuñjiyamānatā, chādetukāmatāya aññenaññaṃ paṭicaraṇaṃ vā tuṇhībhāvo vāti imāni panettha tīṇi aṅgāni.

95异语学处解释已毕。

Aññavādakasikkhāpadavaṇṇanā niṭṭhitā.

963. 嫌责学处注释

3. Ujjhāpanakasikkhāpadavaṇṇanā

103103. 第三（学处）中，在词根读本中，“jhe”音被读作“思惟”义，因此说“令思惟为低劣”等。而且应知，因词根多义，此亦有“观察”义。如“以字母令读诵”等（波逸提46）中，因性别的颠倒而说“chandāya”，故说“以chandena”。

103. Tatiye dhātupāṭhe jhe-saddo cintāyaṃ paṭhitoti āha ‘‘lāmakato vā cintāpentī’’tiādi. Ayameva ca anekatthattā dhātūnaṃ olokanatthopi hotīti daṭṭhabbaṃ. ‘‘Akkharāya vācetī’’tiādīsu (pāci. 46) viya ‘‘chandāyā’’ti liṅgavipallāsavasena vuttanti āha ‘‘chandenā’’ti.

105105. “以何言语”是指以“某某以欲做此事”等言语。“又，以何而嫌责”是指以“某某以欲”等言语，在各处比丘们的听闻范围内站立而宣说其非德。

105.Yena vacanenāti yena ‘‘chandāya itthannāmo idaṃ nāma karotī’’tiādivacanena. Yena ca khiyyantīti yena ‘‘chandāya itthannāmo’’tiādivacanena tattha tattha bhikkhūnaṃ savanūpacāre ṭhatvā avaṇṇaṃ pakāsenti.

106106. “令其他未受具足戒者嫌责”是指通过其他未受具足戒者而令嫌责。“或在其面前嫌责他”是指在那未受具足戒者面前，嫌责那位被僧团认可为受具足戒者，或宣说其非德。“未受具足戒者被僧团认可”中，曾受认可者被称为受认可。因此说“虽然”等。因为嫌责和抱怨正是依妄语而转起，所以最初犯者无犯，应知这是为了显示在波逸提处和恶作处依此（学处）无犯。如此，令嫌责者和抱怨者在一刹那各犯二罪，这是已成立的。或者，应知这样的学处是先于妄语而制定的。此处其余内容显而易见。由如法羯磨而受认可、受具足戒、无恶行、欲说其非德、其面前所说者受具足戒、嫌责或抱怨，是此处的六支。

106.Aññaṃ anupasampannaṃ ujjhāpetīti aññena anupasampannena ujjhāpeti. Tassa vā taṃ santike khiyyatīti tassa anupasampannassa santike taṃ saṅghena sammataṃ upasampannaṃ khiyyati, avaṇṇaṃ vadanto vā pakāseti. Anupasampannaṃ saṅghena sammatanti ettha sammatapubbo sammatoti vutto. Tenāha ‘‘kiñcāpī’’tiādi. Yasmā ujjhāpanaṃ khiyyanañca musāvādavaseneva pavattaṃ, tasmā ādikammikassa anāpattīti pācittiyaṭṭhāne dukkaṭaṭṭhāne ca imināva anāpattidassanatthaṃ vuttanti gahetabbaṃ. Evañca katvā ujjhāpentassa khiyyantassa ca ekakkhaṇe dve dve āpattiyo hontīti āpannaṃ. Atha vā īdisaṃ sikkhāpadaṃ musāvādato paṭhamaṃ paññattanti gahetabbaṃ. Sesamettha uttānameva. Dhammakammena sammatatā, upasampannatā, agatigamanābhāvo , tassa avaṇṇakāmatā, yassa santike vadati, tassa upasampannatā, ujjhāpanaṃ vā khiyyanaṃ vāti imāni panettha cha aṅgāni.

100使人讥嫌学处的解释完毕。

Ujjhāpanakasikkhāpadavaṇṇanā niṭṭhitā.

1014. 第一坐卧处学处的解释

4. Paṭhamasenāsanasikkhāpadavaṇṇanā

108-110108-110. 第四学处中，“冬季雨”即指冬季之雨。所谓“未知”，意为不熟悉、不著名。所谓“在棚舍或树下”的说法，在三部《结句》中都说“在露地也可以放置”。所谓“行于行处”，即前往行处。“八个月”——以此说明，即使雨季的四个月天不下雨，也是被禁止的，故说“由‘八个月’之说……不可放置”。其中，“四个月”指雨季的四个月。以“冬季雨之约定”说明，即使在开许的八个月中，若某地冬季下雨，则另外四个月也被禁止，故说“由‘冬季雨之约定’之说”等。以此阐明：“若某地冬季下雨，则该处禁止八个月，开许四个月；若某地仅在雨季下雨，则该处禁止四个月，开许八个月。”

108-110. Catutthe himavassenāti himameva vuttaṃ. Apaññāteti appatīte, appasiddheti attho. ‘‘Maṇḍape vā rukkhamūle vāti vacanato vivaṭaṅgaṇepi nikkhipituṃ vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Gocarappasutāti gocaraṭṭhānaṃ paṭipannā. ‘‘Aṭṭha māse’’ti iminā vassānaṃ cātumāsaṃ cepi devo na vassati, paṭikkhittamevāti āha ‘‘aṭṭha māseti vacanato…pe… nikkhipituṃ na vaṭṭatiyevā’’ti. Tattha cattāro māseti vassānassa cattāro māse. Avassikasaṅketeti iminā anuññātepi aṭṭha māse yattha hemante devo vassati, tattha aparepi cattāro māsā paṭikkhittāti āha ‘‘avassikasaṅketeti vacanato’’tiādi. Iminā imaṃ dīpeti ‘‘yasmiṃ dese hemante devo vassati, tattha aṭṭha māse paṭikkhipitvā cattāro māsā anuññātā. Yattha pana vassāneyeva vassati, tattha cattāro māse paṭikkhipitvā aṭṭha māsā anuññātā’’ti.

71依此理趣，应知在中部地区，凡冬季有雪雨之处，同样禁止八个月。因此，雨季时不得在天然露地、漏雨棚舍及树下铺设；冬季时则可在天然露地、漏雨棚舍等处铺设。然而，此仅适用于冬季雨不淋湿坐卧处之处；热季时亦可在天然露地等处铺设，但仅限非时云雨未现之时；至于乌鸦等常栖之树根处，则任何时候都不可铺设。此处应如此了知抉择。

Imināva nayena majjhimapadese yattha hemante himavassaṃ vassati, tatthāpi aṭṭheva māsā paṭikkhittāti veditabbā. Tasmā vassānakāle pakatiajjhokāse ovassakamaṇḍape rukkhamūle ca santharituṃ na vaṭṭati, hemantakāle pakatiajjhokāse ovassakamaṇḍapādīsupi vaṭṭati. Tañca kho yattha himavassena senāsanaṃ na temati, gimhakālepi pakatiajjhokāsādīsu vaṭṭatiyeva, tañca kho akālameghādassane, kākādīnaṃ nibaddhavāsarukkhamūle pana kadācipi na vaṭṭatīti evamettha vinicchayo veditabbo.

72然而，世尊已把握此特殊义理，于最初即制定了学处，故未另说补充制。正因如此，《本母注》（《疑惑度脱》注·第一坐卧处学处释）中说：‘如是，凡于何处、何时不应铺设者，彼一切于此皆归入露地之列。’或者，既已一概禁止在露地铺设及令铺设，仅以‘于如是时节、如是处所可安置’的开许便已足够，故不应理解为于学处中另有单独补充制被提出。然而在《附随》（《附随》65-67）中，因系依此学处之相应义而制，故说‘有一补充制’。

Imañca pana atthavisesaṃ gahetvā bhagavatā paṭhamameva sikkhāpadaṃ paññattanti visuṃ anupaññatti na vuttā. Teneva hi mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) vuttaṃ ‘‘iti yattha ca yadā ca santharituṃ na vaṭṭati, taṃ sabbamidha ajjhokāsasaṅkhameva gata’’nti. Atha vā avisesena ajjhokāse santharaṇasantharāpanāni paṭikkhipitvā ‘‘īdise kāle īdise ca padese ṭhapethā’’ti anujānanamatteneva alanti na sikkhāpade visuṃ anupaññatti uddhaṭāti veditabbā. Parivāre (pari. 65-67) pana imasseva sikkhāpadassa anurūpavasena paññattattā ‘‘ekā anupaññattī’’ti vuttaṃ.

73“新织者不易速坏”，故说“或新织者”。“覆皮者”指以皮覆盖者。“上等露地住者”——此仅是显示其内心思惟而已，并非说上等露地住者不可有衣舍。所谓“随身性”，是就比丘即于彼处存置而言。以此说明，唯于彼时无犯；若从衣舍出而往他处，乃至入村乞食者，则有犯。“然而，若施主于布施时即说‘将此价值千金的毯子作擦脚布而用’，则可如是用之；故若施主施与床、椅等坐卧处时说‘此坐卧处，即使在露地亦可随意使用’，则于一切时皆可放置于露地。”诸师如是说。“应遣使而往”——此处指应说：“若有比丘来此住处而住，则施与彼”，然后遣使。

Navavāyimo sīghaṃ na nassatīti āha ‘‘navavāyimo vā’’ti. Onaddhakoti cammena onaddho. Ukkaṭṭhaabbhokāsikoti idaṃ tassa parivitakkadassanamattaṃ, ukkaṭṭhaabbhokāsikassa pana cīvarakuṭi na vaṭṭatīti natthi. Kāyānugatikattāti bhikkhuno tattheva sannihitabhāvaṃ sandhāya vuttaṃ. Iminā ca tasmiṃyeva kāle anāpatti vuttā, cīvarakuṭito nikkhamitvā pana aññattha gacchantassa piṇḍāya pavisantassapi āpattiyeva. ‘‘Yasmā pana dāyakehi dānakāleyeva sahassagghanakampi kambalaṃ ‘pādapuñchaniṃ katvā paribhuñjathā’ti dinnaṃ tatheva paribhuñjituṃ vaṭṭati, tasmā ‘imaṃ mañcapīṭhādisenāsanaṃ abbhokāsepi yathāsukhaṃ paribhuñjathā’ti dāyakehi dinnaṃ ce, sabbasmimpi kāle abbhokāse nikkhipituṃ vaṭṭatī’’ti vadanti. Pesetvā gantabbanti ettha ‘‘yo bhikkhu imaṃ ṭhānaṃ āgantvā vasati, tassa dethā’’ti vatvā pesetabbaṃ.

74“观察云层未起之状”——以此应知，此亦表明：即使在热季，若云层生起，则任何坐卧处如床、椅等，皆不可放置于露地。有人释“面向脚置处”为“面向坐着者脚落之处”；另有人释为“面向扫地者脚置之处”；还有人释为“面向脚置处以取沙，为不使沙外散而取沙，故说应取沙”。以手取垃圾弃于外——以此表明，不可为弃垃圾而弃沙。

Valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvāti iminā ca gimhānepi meghe uṭṭhite mañcapīṭhādiṃ yaṃkiñci senāsanaṃ ajjhokāse nikkhipituṃ na vaṭṭatīti dīpitanti veditabbaṃ. ‘‘Pādaṭṭhānābhimukhāti nisīdantānaṃ pādapatanaṭṭhānābhimukha’’nti keci. ‘‘Sammajjantassa pādaṭṭhānābhimukha’’nti apare. ‘‘Bahi vālukāya agamananimittaṃ pādaṭṭhānābhimukhā vālikā haritabbāti vutta’’nti eke . Kacavaraṃ hatthehi gahetvā bahi chaṭṭetabbanti iminā kacavaraṃ chaḍḍessāmīti vālikā na chaḍḍetabbāti dīpeti.

111111. “内卷而缚”者，以芦苇叶等编成辫，以此辫在两边展开处多作缠绕，从彼处直至中部，以内抽方式卷缚，于中间收拢，横向在各处绑缚而成。“得许可而往”——依所说语得许可而往。因依长老之命而往者无犯。“依前所说方式”者，即如前所说“坐已，自行前往”等方式。“往他处”者，指越过彼道而往他处。因立于投石距离之外，故说“应以举足令作”；往他处者，第一举足为恶作，第二举足为波逸提，此是义趣。“未恢复原状”者，即未收摄。“于中间集会”者，指于各各中间集会。

111.Anto saṃveṭhetvā baddhanti erakapattādīhi veṇiṃ katvā tāya veṇiyā ubhosu passesu vitthataṭṭhānesu bahuṃ veṭhetvā tato paṭṭhāya yāva majjhaṭṭhānaṃ, tāva anto ākaḍḍhanavasena veṭhetvā majjhe saṅkhipitvā tiriyaṃ tattha tattha bandhitvā kataṃ. Kappaṃ labhitvāti gacchāti vuttavacanena kappaṃ labhitvā. Therassa hi āṇattiyā gacchantassa anāpatti. Purimanayenevāti ‘‘nisīditvā sayaṃ gacchanto’’tiādinā pubbe vuttanayeneva. Aññattha gacchatīti taṃ maggaṃ atikkamitvā aññattha gacchati. Leḍḍupātupacārato bahi ṭhitattā ‘‘pāduddhārena kāretabbo’’ti vuttaṃ, aññattha gacchantassa paṭhamapāduddhāre dukkaṭaṃ, dutiyapāduddhāre pācittiyanti attho. Pākatikaṃ akatvāti appaṭisāmetvā. Antarasannipāteti antarantarā sannipāte.

76“仅属常住者的障碍”在此处意指：即使客来比丘到来后，什么也没说便坐在那里，障碍仍只属于常住者。然而，《大护持》论中说：“在其他（比丘）到来并坐下时”——这是指无论他们是否说“这是我们的”而坐下。《大注释》论中说“犯戒”，即指波逸提罪。但在《大护持》中，由于在铺设或令铺设时，若未作吩咐而铺设，则因依未吩咐而制戒，故说为恶作。为了显示“这是属于诵经者的，这是属于说法者的”这样分别制戒的缘故，即使是在未吩咐而铺设的情况下，也应以波逸提罪论处，基于此意而说“当那人到来并坐下时，障碍属于他”。然而有些人说：“即使是在未吩咐而铺设的情况下，由于说法者不应被令起立，故应以波逸提罪论处；但客来比丘因后来者中较年长者应被令起立，故说为恶作。”

Āvāsikānaṃyeva palibodhoti ettha āgantukehi āgantvā kiñci avatvā tattha nisinnepi āvāsikānaṃyeva palibodhoti adhippāyo. Mahāpaccarivāde pana ‘‘aññesu āgantvā nisinnesū’’ti idaṃ amhākanti vatvā vā avatvā vā nisinnesūti adhippāyo. Mahāaṭṭhakathāvāde ‘‘āpattī’’ti pācittiyameva vuttaṃ. Mahāpaccariyaṃ pana santharaṇasantharāpane sati pācittiyena bhavitabbanti anāṇattiyā paññattattā dukkaṭaṃ vuttaṃ. ‘‘Idaṃ ussārakassa, idaṃ dhammakathikassā’’ti visuṃ paññattattā anāṇattiyā paññattepi pācittiyeneva bhavitabbanti adhippāyena ‘‘tasmiṃ āgantvā nisinne tassa palibodho’’ti vuttaṃ. Keci pana vadanti ‘‘anāṇattiyā paññattepi dhammakathikassa anuṭṭhāpanīyattā pācittiyena bhavitabbaṃ, āgantukassa pana pacchā āgatehi vuḍḍhatarehi uṭṭhāpetabbattā dukkaṭaṃ vutta’’nti.

112112. “应铺设于地面”意指：若有毡毯，则铺于其上；若无，则应铺于干净的地面上。应知对于狮皮等的禁止仅限于携带。由此——

112.Bhūmiyaṃ attharitabbāti cimilikāya sati tassā upari, asati suddhabhūmiyaṃ attharitabbā. Sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabboti iminā –

78“诸比丘，不得持有大兽皮，即狮皮、虎皮、豹皮。若持者，犯恶作。”（《大品》255）

‘‘Na , bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 255) –

79如此阐明《犍度》圣典所说之意趣。其意为：“床内有所铺设，床外亦有所铺设”——在此事缘中，由于学处的制定，禁止的是铺设于床座后使用，而作为铺地物使用则未被禁止。若如此，为何说“禁止仅限于携带”？为了显示：如同依“诸比丘，我允许一切殿堂受用物”（《小品》320）之语，即使在个人住所中，依住所受用而规定可受用的金瓶等物，虽可受用，但绝不可将其完全据为己有后受用；同样，此物虽可作为铺地物受用，但不可将其据为己有后带往各寺院受用，故说“应知禁止仅限于携带”。木制凳，即指木板所制的凳子。脚踏板，即放置未洗之脚者。于露地煮染料后……应收起：在此，若染料工作已完成而无剩余，则应收起。

Evaṃ vuttāya khandhakapāḷiyā adhippāyaṃ vibhāveti. Idaṃ vuttaṃ hoti – ‘‘antopi mañce paññattāni honti, bahipi mañce paññattāni hontī’’ti imasmiṃ vatthusmiṃ sikkhāpadassa paññattattā mañcapīṭhesu attharitvā paribhogoyeva paṭikkhitto, bhūmattharaṇavasena paribhogo pana appaṭikkhittoti. Yadi evaṃ ‘‘pariharaṇeyeva paṭikkhepo’’ti idaṃ kasmā vuttanti? Yathā ‘‘anujānāmi, bhikkhave, sabbaṃ pāsādaparibhoga’’nti (cūḷava. 320) vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭati, evamidaṃ bhūmattharaṇavasena paribhuñjiyamānampi attano santakaṃ katvā taṃ taṃ vihāraṃ haritvā paribhuñjituṃ na vaṭṭatīti dassanatthaṃ ‘‘pariharaṇeyeva paṭikkhepo veditabbo’’ti vuttaṃ. Dārumayapīṭhanti phalakamayameva pīṭhaṃ vuttaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ. Ajjhokāse rajanaṃ pacitvā…pe… paṭisāmetabbanti ettha theve asati rajanakamme niṭṭhite paṭisāmetabbaṃ.

113113. 有人说：“由于说‘比丘、沙弥或净人是有惭者’，故不可向无惭者告辞而离去。”关于“晒晾时离去”，在此有人说：“虽然对于‘应走多远’并无限定，但仍不应超过一掷土块之距而走太远。”其余在此是显而易见的。然而，在此有五项要素：床座等为僧物、在所述特征的处所铺设或令铺设、无有障碍、无有危难、超过一掷土块之距。

113.‘‘Bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hotīti vuttattā alajjiṃ āpucchitvā gantuṃ na vaṭṭatī’’ti vadanti. Otāpento gacchatīti ettha ‘‘kiñcāpi ‘ettakaṃ dūraṃ gantabba’nti paricchedo natthi, tathāpi leḍḍupātaṃ atikkamma nātidūraṃ gantabba’’nti vadanti. Sesamettha uttānameva. Mañcādīnaṃ saṅghikatā, vuttalakkhaṇe dese santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, leḍḍupātātikkamoti imāni panettha pañca aṅgāni.

81而在《本母注释》（《疑惑度释·第一坐卧处学处注释》）中，关于“或不告辞而离去”，说：“若有比丘、沙弥或净人是有惭者，且视如己之障碍，不向如是之人告辞，不将坐卧处交付于彼，而无牵挂地离去，超过中等体力男子一掷土块之距，若以一脚超过掷土块之距，犯恶作；以第二脚超过，犯波逸提。”之后在要素中也说了连同无牵挂共六项要素。然而在圣典及注释中，并未见到“无牵挂地离去”这一差别。“晒晾时离去”也仅就晒晾的场合，说有牵挂地离去为无犯。若在其他情况下有牵挂地离去也为无犯，则应不加区别地说“无犯：有牵挂者离去”，因此应审察后采取更为合理之说。

Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) pana anāpucchaṃ vā gaccheyyāti ettha ‘‘yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, tathārūpaṃ anāpucchitvā taṃ senāsanaṃ tassa aniyyātetvā nirapekkho gacchati, thāmamajjhimassa purisassa leḍḍupātaṃ atikkameyya, ekena pādena leḍḍupātātikkame dukkaṭaṃ, dutiyapādātikkame pācittiya’’nti vatvā aṅgesupi nirapekkhatāya saddhiṃ cha aṅgāni vuttāni. Pāḷiyaṃ pana aṭṭhakathāyañca ‘‘nirapekkho gacchatī’’ti ayaṃ viseso na dissati. ‘‘Otāpento gacchatī’’ti ca otāpanavisaye eva sāpekkhagamane anāpatti vuttā. Yadi aññatthāpi sāpekkhagamane anāpatti siyā, ‘‘anāpatti sāpekkho gacchatī’’ti avisesena vattabbaṃ bhaveyya, tasmā vīmaṃsitvā yuttataraṃ gahetabbanti.

114第一坐卧处学处的解释完毕。

Paṭhamasenāsanasikkhāpadavaṇṇanā niṭṭhitā.

1155. 第二坐卧处学处的解释

5. Dutiyasenāsanasikkhāpadavaṇṇanā

116116. 在第二坐卧处学处中，注释书中说：“仅此而已。”而三篇《结文》中说：“此为显示注释书中如此说之情形而说，其他类似的在床座上铺设之物亦仅为铺具。”然而在《本母注释》中，则限定说：“所谓铺具，即外衣、毛毯，仅此而已。”因此，《结文》中所说与此不符，应审察后采纳。从坐卧处，即从最后的所有坐卧处。任何人，指其亲属或非亲属，任何人。

116. Dutiyasenāsanasikkhāpade ettakameva vuttanti aṭṭhakathāsu vuttaṃ. ‘‘Idañca aṭṭhakathāsu tathāvuttabhāvadassanatthaṃ vuttaṃ, aññampi tādisaṃ mañcapīṭhesu attharitaṃ paccattharaṇamevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mātikāṭṭhakathāyaṃ pana ‘‘paccattharaṇaṃ nāma pāvāro kojavoti ettakamevā’’ti niyametvā vuttaṃ, tasmā gaṇṭhipadesu vuttaṃ iminā na sameti, vīmaṃsitvā gahetabbaṃ. Senāsanatoti sabbapacchimasenāsanato. Yo kocīti tassa ñātako vā aññātako vā yo koci.

117117. 周廊，即每一寺院的围墙内部。为了特别显示《库伦达注释》中所说之义，而开始“虽说”等语。“于无遮蔽的殿堂”应单独连接。正因如此，《本母注释》（《疑惑度释·第二坐卧处学处注释》）中说：“于无遮蔽的殿堂，或有遮蔽的、众人集会之处。”在食堂中，此差别同样可得。无余事可说，即无任何特别之事可说。坏灭，即毁坏。若失坏，即因盗贼等而失坏。

117.Pariveṇanti ekekassa vihārassa parikkhepabbhantaraṃ. Kurundaṭṭhakathāyaṃ vuttamevatthaṃ savisesaṃ katvā dassetuṃ ‘‘kiñcāpi vutto’’tiādi āraddhaṃ. ‘‘Aparicchanne maṇḍape’’ti visuṃ yojetabbaṃ. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyasenāsanasikkhāpadavaṇṇanā) ‘‘aparicchannamaṇḍape vā paricchanne vāpi bahūnaṃ sannipātabhūte’’ti vuttaṃ. Bhojanasālāyampi ayaṃ viseso labbhatiyeva. Vattabbaṃ natthīti visesetvā kiñci vattabbaṃ natthi. Palujjatīti vinassati. Nasseyyāti corādīhi vinasseyya.

118用来编织床或椅子的材料，称为床椅编织物。石窟中的住处，即石窟中的住所，意为山洞。在“住处被白蚁啃食”这一事缘中，由于是依此事缘而制定，注释书说，若没有白蚁的疑虑，则无罪。在《仪轨品》中，制定远行仪轨时说“应告知住处”，这里说“然而告知是义务”，只是为了显示应做之事的行相，并非为了显示若违犯义务则有恶作。正因如此，《暗部注释书》中说：“在‘应告知住处’这一句里，若住处是建在石板或石柱上、白蚁无法攀爬之处，即使不告知也无罪。”因此，在《结文》中所说的“对于那样的住处，不告知而离去者没有波逸提，但依远行仪轨，不告知而离去者违犯义务，因此犯恶作”，此说不可取。

118. Yena mañcaṃ vā pīṭhaṃ vā vinanti, taṃ mañcapīṭhakavānaṃ. Siluccayaleṇanti siluccaye leṇaṃ, pabbataguhāti attho. ‘‘Senāsanaṃ upacikāhi khāyita’’nti imasmiṃ vatthusmiṃ paññattattā vatthuanurūpavasena aṭṭhakathāyaṃ upacikāsaṅkāya abhāve anāpatti vuttā. Vattakkhandhake gamikavattaṃ paññapentena ‘‘senāsanaṃ āpucchitabba’’nti vuttattā kevalaṃ itikattabbākāramattadassanatthaṃ ‘‘āpucchanaṃ pana vatta’’nti vuttaṃ, na pana vattabhedena dukkaṭanti dassanatthaṃ. Teneva andhakaṭṭhakathāyaṃ ‘‘senāsanaṃ āpucchitabba’’nti ettha ‘‘yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ yattha upacikā nārohanti, taṃ anāpucchantassapi anāpattī’’ti vakkhati, tasmā yaṃ vuttaṃ gaṇṭhipade ‘‘tādise senāsane anāpucchā gacchantassa pācittiyaṃ natthi, gamikavattavasena pana anāpucchā gacchato vattabhedo hoti, tasmā dukkaṭaṃ āpajjatī’’ti, taṃ na gahetabbaṃ.

85“最后者以回护而无解脱”是指他后面没有其他人跟随，故如此说。“应委托一人后告知”在此处，若未告知而从生起离去之心处离开，在第二脚抬起时犯波逸提。虽然将床或椅子置于露天而离去者，在此处未单独说犯戒，但应知若非时在露天铺设床椅而离去，在越过土块投掷范围时依前一条学处犯波逸提，在越过围栏范围时依此条犯恶作。以“在帐幕下或树根下”一语，露天也被包含在内，故在那里也犯恶作，应视为在此处已说。然而，将卧具铺在露天而离去者，依两者皆犯恶作。有人说：“在僧团住处，将僧团的卧具铺好后离去者，说犯波逸提，因此在两者中，每一处僧团物皆犯恶作。”其余在此处易解。所述特征的卧具、其僧团性、在所述特征的住处铺设或令铺设、无牵挂、无灾祸、不顾念而朝异方离去、越过近行界，此等为此处的七项要素。

Pacchimassa ābhogena mutti natthīti tassa pacchato gacchantassa aññassa abhāvato vuttaṃ. Ekaṃ vā pesetvā āpucchitabbanti ettha gamanacittassa uppannaṭṭhānato anāpucchitvā gacchato dutiyapāduddhāre pācittiyaṃ. Kiñcāpi mañcaṃ vā pīṭhaṃ vā ajjhokāse nikkhipitvā gacchantassa idha visuṃ āpatti na vuttā, tathāpi akāle ajjhokāse mañcapīṭhāni paññapetvā gacchantassa leḍḍupātātikkame purimasikkhāpadena pācittiyaṃ, parikkhepātikkame iminā dukkaṭanti veditabbaṃ. ‘‘Maṇḍape vā rukkhamūle vā’’ti iminā ajjhokāsopi saṅgahitoyevāti tatthāpi dukkaṭaṃ idha vuttamevāti daṭṭhabbaṃ. Seyyaṃ pana ajjhokāse santharitvā gacchantassa ubhayenapi dukkaṭameva. ‘‘Saṅghike vihāre saṅghikaṃyeva seyyaṃ santharitvā pakkamantassa pācittiyaṃ vuttanti ubhosu ekekasmiṃ saṅghike dukkaṭa’’nti vadanti. Sesamettha uttānameva. Vuttalakkhaṇaseyyā, tassā saṅghikatā, vuttalakkhaṇe vihāre santharaṇaṃ vā santharāpanaṃ vā, apalibuddhatā, āpadāya abhāvo, anapekkhassa disāpakkamanaṃ, upacārasīmātikkamoti imāni panettha satta aṅgāni.

120第二坐卧处学处的解释完毕。

Dutiyasenāsanasikkhāpadavaṇṇanā niṭṭhitā.

1216. 挤入住处学处的解释

6. Anupakhajjasikkhāpadavaṇṇanā

119-121第六，不进入而进入，即进入近处。观察多所饶益与功德殊胜，即观察库房管理者的多所饶益与说法者等的功德殊胜。周围一肘半，是就中间铺设的床椅而说。

119-121. Chaṭṭhe anupavisitvāti samīpaṃ pavisitvā. Bahūpakārataṃ guṇavisiṭṭhatañca sallakkhentoti bhaṇḍāgārikassa bahūpakārataṃ dhammakathikādīnaṃ guṇavisiṭṭhatañca sallakkhento. Samantā diyaḍḍho hatthoti majjhe paññattamañcapīṭhaṃ sandhāya vuttaṃ.

122“除近行处外”即除去所述特征的近行处。“同一住处”即同一坐卧处。“同一院落”即该住处的围墙范围内。三部《结文》中都说：“‘病人进入’等，由于存在无罪的原因，以病等状态而想‘我要进入’而进入近行处者，即使有排挤之意，也说无罪。”若如此，非病等状态也应单独在要素中说明，但《本母注释书》（《疑惑度释·挤入学处注释》）中只说：“僧团住处的状态、知不可被令起的状态、有排挤之意、在近行处坐下或躺下，此等为此处的四项要素。”因此应加审察。

122.Upacāraṃṭhapetvāti vuttalakkhaṇaṃ upacāraṃ ṭhapetvā. Ekavihāreti ekasmiṃ senāsane. Ekapariveṇeti tassa vihārassa parikkhepabbhantare. ‘‘Gilāno pavisatītiādīsu anāpattikāraṇasabbhāvato gilānāditāya pavisissāmīti upacāraṃ pavisantassa satipi sambādhetukāmatāya anāpatti vuttāyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Evañca sati agilānādibhāvopi visuṃ aṅgesu vattabbo siyā, mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) pana ‘‘saṅghikavihāratā, anuṭṭhāpanīyabhāvajānanaṃ, sambādhetukāmatā, upacāre nisīdanaṃ vā nipajjanaṃ vāti imāni panettha cattāri aṅgānī’’ti ettakameva vuttaṃ, tasmā vīmaṃsitabbaṃ.

124「挤入学处」注释已结束。

Anupakhajjasikkhāpadavaṇṇanā niṭṭhitā.

125七、「驱赶学处」注释

7. Nikkaḍḍhanasikkhāpadavaṇṇanā

126第七，门房，即门楼。有人说：“即使听到‘出去’的话，若随自己的意愿出去，无罪。”

126. Sattame koṭṭhakānīti dvārakoṭṭhakāni. ‘‘Nikkhamāti vacanaṃ sutvāpi attano ruciyā nikkhamati, anāpattī’’ti vadanti.

128“驱赶无耻者”等中，最初以无耻等状态而想“我要驱赶他”而驱赶者，由于心念轻快转变，即使生起忿怒也无罪。其余在此处易解。僧团住处、被驱赶者非具足比丘且非争吵制造者等、以忿怒驱赶或令驱赶，此等为此处的三项要素。

128.Alajjiṃ nikkaḍḍhatītiādīsu paṭhamaṃ alajjīādibhāvena nikkaḍḍhissāmīti cintetvā nikkaḍḍhantassa cittassa lahuparivattitāya kope uppannepi anāpatti. Sesamettha uttānameva. Saṅghikavihāro, upasampannassa bhaṇḍanakārakabhāvādivinimuttatā, kopena nikkaḍḍhanaṃ vā nikkaḍḍhāpanaṃ vāti imāni panettha tīṇi aṅgāni.

128「驱赶学处」注释已结束。

Nikkaḍḍhanasikkhāpadavaṇṇanā niṭṭhitā.

129八、「高架小屋学处」注释

8. Vehāsakuṭisikkhāpadavaṇṇanā

129-131第八，由于上层地板未铺板，故说“上层未覆盖地板”。如前所说的方法，即如《挤入学处》中所说的方法。其余易解。僧团住处、不碰头的高架小屋、下方有受用物、在未给踏板的悬空床上坐下或躺下，此等为此处的四项要素。

129-131. Aṭṭhame uparimatale padarānaṃ asantharitattā ‘‘upariacchannatalāyā’’ti vuttaṃ. Pubbe vuttanayenevāti anupakhajjasikkhāpade vuttanayeneva. Sesaṃ suviññeyyameva. Saṅghiko vihāro , asīsaghaṭṭā vehāsakuṭi , heṭṭhā saparibhogatā, apaṭāṇidinne āhaccapādake nisīdanaṃ vā nipajjanaṃ vāti imāni panettha cattāri aṅgāni.

131「高架小屋学处」注释已结束。

Vehāsakuṭisikkhāpadavaṇṇanā niṭṭhitā.

132九、「大型住处学处」注释

9. Mahallakavihārasikkhāpadavaṇṇanā

135第九，由于说“大住处是指有主人的住处”，因此乞求而造的小屋无罪。“乃至二肘半”一语，是以最高限度所说，与圣典相符，故说“此说善巧”。有人说：“由于圣典与注释书中以最高限度显示了二肘半量的空间，因此门扇宽度小于或大于二肘半均可，空间只需二肘半量即可。”

135. Navame ‘‘mahallako nāma vihāro sasāmiko’’ti vuttattā saññācikāya kuṭiyā anāpatti. ‘‘Aḍḍhateyyahatthampī’’ti ukkaṭṭhaparicchedena vuttavacanaṃ pāḷiyā sametīti āha ‘‘taṃ suvutta’’nti. ‘‘Pāḷiyaṃ aṭṭhakathāyañca ukkaṭṭhaparicchedena aḍḍhateyyahatthappamāṇassa okāsassa dassitattā kavāṭaṃ aḍḍhateyyahatthavitthārato ūnakaṃ vā hotu adhikaṃ vā, aḍḍhateyyahatthappamāṇaṃyeva okāso’’ti vadanti.

92所谓“在其正中”，即在该精舍的中央。即使它没有完整的近行区域，意思是：当门扇打开时，它撞击到的那面墙，其周围即使没有门扇宽度量的近行区域，也是可以的。“光缝”是指让光线透过或关闭的缝隙。他们说：“由于‘他让人反复覆盖，他让人反复涂抹’这一事缘中生起的过患而制定了学处，并且由于允许涂抹，但只允许在门框周围两肘半量的范围内反复涂抹，因此，若在其他地方反复涂抹或令人涂抹，或在墙上完成应作的泥工作业后，再涂上第四层泥，则犯波逸提。”然而，在《结文》中，对于这三者都提到：“除了在所述量度之外，反复涂抹仅被禁止，但未说犯波逸提，因此，犯恶作是适当的。”

Yassa vemajjheti yassa vihārassa vemajjhe. Sā aparipūraupacārāpi hotīti vivariyamānaṃ kavāṭaṃ yaṃ bhittiṃ āhanati, sā samantā kavāṭavitthārappamāṇaupacārarahitāpi hotīti attho. Ālokaṃ sandheti pidhetīti ālokasandhi. ‘‘Punappunaṃ chādāpesi, punappunaṃ limpāpesīti imasmiṃ vatthusmiṃ uppannadosena sikkhāpadassa paññattattā lepaṃ anujānantena ca dvārabandhassa samantā aḍḍhateyyahatthappamāṇeyeva padese punappunaṃ lepassa anuññātattā tato aññattha punappunaṃ limpentassa vā limpāpentassa vā bhittiyaṃ mattikāya kattabbakiccaṃ niṭṭhāpetvā puna catutthalepe dinne pācittiyena bhavitabba’’nti vadanti. Gaṇṭhipadesu pana tīsupi ‘‘punappunaṃ lepadānassa vuttappamāṇato aññattha paṭikkhittamattaṃ ṭhapetvā pācittiyassa avuttattā dukkaṭaṃ anurūpa’’nti vuttaṃ.

93“应确定”即应安排。在“非绿色处”一词中，“非”字如同“少欲”等词中的用法，表示“不存在”的意思，因此注释说“在无绿色处”。“坠落之处”意指因为那是坠落的地方，站在那里的比丘上方可能会有东西掉下来。如果站在有绿色植物的地方进行确定，则犯恶作——这句话阐明了这个意思：如果精舍周围在所述量度的范围内没有谷物等植物，则应在那里建造精舍。然而，若在有植物的地方令人建造，则犯恶作。

Adhiṭṭhātabbanti saṃvidhātabbaṃ. Appahariteti ettha appa-saddo ‘‘appiccho’’tiādīsu viya abhāvatthoti āha ‘‘aharite’’ti. Patanokāsoti patanokāsattā tatra ṭhitassa bhikkhuno upari pateyyāti adhippāyo. Sace harite ṭhito adhiṭṭheti, āpatti dukkaṭassāti vacanena imamatthaṃ dīpeti – sace vihārassa samantā vuttappamāṇe paricchede pubbaṇṇādīni na santi, tattha vihāro kāretabbo. Yattha pana santi, tattha kārāpentassa dukkaṭanti.

136为了说明“将每一道笔直地设置后，以道次进行覆盖，即称为以道覆盖”，所以说“以道覆盖者”。依此方法，当整个精舍被覆盖一次时，那覆盖即被视为“一道”，由此而说“两道”等。《结文》中对三者都说：“以轮次覆盖时，也应依此方法理解。”这与“他让人反复覆盖”的巴利经文，以及“所有这些覆盖，应理解为覆盖之上再覆盖”的注释文句相符。因此，“确定两道后，吩咐第三道，然后应离去”的意思应理解为：确定两层覆盖后，吩咐第三层覆盖说“如此覆盖”，然后应离去。

136. Ekekaṃ maggaṃ ujukameva uṭṭhapetvā chādanaṃ maggena chādanaṃ nāma hotīti dassetuṃ ‘‘maggena chādentassā’’ti vuttaṃ. Iminā pana nayena sabbasmiṃ vihāre ekavāraṃ chādite taṃ chadanaṃ ekamagganti gahetvā ‘‘dve magge’’tiādi vuttaṃ. ‘‘Pariyāyena chādanepi imināva nayena yojetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ, taṃ ‘‘punappunaṃ chādāpesī’’ti imāya pāḷiyā ‘‘sabbampi cetaṃ chadanaṃ chadanūpari veditabba’’nti iminā aṭṭhakathāvacanena ca sameti, tasmā dve magge adhiṭṭhahitvā tatiyāya maggaṃ āṇāpetvā pakkamitabbanti ettha dve chadanāni adhiṭṭhahitvā tatiyaṃ chadanaṃ ‘‘evaṃ chādehī’’ti āṇāpetvā pakkamitabbanti evamattho gahetabbo.

95然而，有些人说：“首先，一次性地完全覆盖后，再绑上覆盖用的木条，第二次也应同样覆盖；当第三、第四次到来时，确定两道后，吩咐并离去。”另一些人则说：“在第一次时，就可以确定三道，从第四次开始，犯波逸提。”但这两种说法都与巴利经文和注释不符。“第三道”中的“第三”是为目的格用作受格，意为“第三道”。“三道”是指以道次覆盖的三层覆盖。“三轮”也是如此。而“在第四道或第四轮时”，是指正在覆盖者的第四次覆盖本身。其余的文义是明显的。在此，大精舍性、自己居住的房屋性、以及进一步确定，是此处的三个构成要素。

Keci pana ‘‘paṭhamaṃ tāva ekavāraṃ aparisesaṃ chādetvā puna chadanadaṇḍake bandhitvā dutiyavāraṃ tatheva chādetabbaṃ, tatiyavāracatutthavāre sampatte dve magge adhiṭṭhahitvā āṇāpetvā pakkamitabba’’nti vadanti. Apare pana ‘‘paṭhamavāreyeva tayopi magge adhiṭṭhātuṃ vaṭṭati, catutthato paṭṭhāya āpatti pācittiya’’nti vadanti. Tadubhayampi pāḷiyā aṭṭhakathāya ca na sameti. Tatiyāya magganti ettha tatiyāyāti upayogatthe sampadānavacanaṃ, tatiyaṃ magganti attho. Tiṇṇaṃ maggānanti maggavasena chāditānaṃ tiṇṇaṃ chadanānaṃ. Tiṇṇaṃ pariyāyānanti etthāpi eseva nayo. Catutthe magge vā pariyāye vāti ca tathā chādentānaṃ catutthaṃ chādanameva vuttaṃ. Sesaṃ uttānameva. Mahallakavihāratā, attano vāsāgāratā, uttari adhiṭṭhānanti imāni panettha tīṇi aṅgāni.

138大住处学处的解释终了。

Mahallakavihārasikkhāpadavaṇṇanā niṭṭhitā.

139十、有生物（水）学处的解释

10. Sappāṇakasikkhāpadavaṇṇanā

140在第十条中，应知：此学处“若浇洒或令浇洒”是依外部使用而首先制定的，而“饮用有生物的水”这一学处是依自己沐浴、饮用等自身使用而制定的。或者，即使前者也是依自身使用而首先制定的，但再次制定此学处，应理解为是专门依外部使用而制定的。

140. Dasame imassa sikkhāpadassa ‘‘siñceyya vā siñcāpeyya vā’’ti bāhiraparibhogavasena paṭhamaṃ paññattattā ‘‘sappāṇakaṃ udakaṃ paribhuñjeyyā’’ti sikkhāpadaṃ attano nahānapānādiparibhogavasena paññattanti veditabbaṃ. Tasmiṃ vā paṭhamaṃ paññattepi attano paribhogavaseneva paññattattā puna imaṃ sikkhāpadaṃ bāhiraparibhogavaseneva paññattanti gahetabbaṃ.

97对于有生物想者，即使在事前知道“因使用，那些生物会死”，其浇洒或令浇洒的行为，就如同知道“飞蛾等生物会扑入灯中而死”却仍点燃灯火一样，即使没有杀意，也构成犯戒，因此说这是“制戒罪”。其余文义是明显的。水中有生物、知道“因浇洒，生物会死”、水确实如此、以及并非出于杀意，而是为了某种需要而浇洒草木等——这是此处的四个构成要素。

Sappāṇakasaññissa ‘‘paribhogena pāṇakā marissantī’’ti pubbabhāge jānantassapi siñcanasiñcāpanaṃ ‘‘padīpe nipatitvā paṭaṅgādipāṇakā marissantī’’ti jānantassa padīpujjalanaṃ viya vināpi vadhakacetanāya hotīti āha ‘‘paṇṇattivajja’’nti. Sesaṃ uttānatthameva . Udakassa sappāṇakatā, ‘‘siñcanena pāṇakā marissantī’’ti jānanaṃ, tādisameva ca udakaṃ, vinā vadhakacetanāya kenacideva karaṇīyena tiṇādīnaṃ siñcananti imāni panettha cattāri aṅgāni.

142有生物（水）学处的解释终了。

Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā.

143第二坐卧处品终了。

Niṭṭhito senāsanavaggo dutiyo.

144『植物群品』也是此品的名称。

Bhūtagāmavaggotipi imasseva nāmaṃ.

98三、教诫品

3. Ovādavaggo

146一、教诫学处的解释

1. Ovādasikkhāpadavaṇṇanā

144在比丘尼品的第一学处中，“随顺问话而说”是指随顺那些提问者所问的“那位长老是什么戒行？什么威仪？从哪个家族出家？”等问题的问话而说。“可以讲述”是指纯粹以无贪着的心讲述。由于不能导向天界与解脱道，如同畜生般的谈论，故称为“畜生论”，因此说“即使能导向天界之道……”等。用“即使”一词，显示更不必说能导向解脱道了。“如同畜生般”意为成为障碍、成为妨害。因为耽着于畜生论，确实会障碍天界与解脱。“圆满”即完备。“义理连贯”即意义相合。“深奥”是由于义理深邃等原因而深奥。“多味”是具有义味等多种滋味。“与相之通达相连”是因为能带来无常等相之通达的滋味，故与相之通达相连。

144. Bhikkhunivaggassa paṭhamasikkhāpade kathānusārenāti ‘‘so thero kiṃsīlo kiṃsamācāro katarakulā pabbajito’’tiādinā pucchantānaṃ pucchākathānusārena. Kathetuṃ vaṭṭantīti nirāmiseneva cittena kathetuṃ vaṭṭanti. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathā tiracchānakathāti āha ‘‘saggamaggagamanepī’’tiādi. Api-saddena pageva mokkhamaggagamaneti dīpeti. Tiracchānabhūtanti tirokaraṇabhūtaṃ, bādhikanti vuttaṃ hoti. Laddhāsevanā hi tiracchānakathā saggamokkhānaṃ bādhikāva hoti. Samiddhoti paripuṇṇo. Sahitatthoti yuttattho. Atthagambhīratādiyogato gambhīro. Bahurasoti attharasādibahuraso. Lakkhaṇapaṭivedhasaṃyuttoti aniccādilakkhaṇapaṭivedharasaāvahanato lakkhaṇapaṭivedhasaṃyutto.

145-147“彼处”意为另一处所，即“上方”之义。“作业者”意为在外在方面造作。所谓“巴提摩卡”，是指分为行持与禁止的学处戒。因为此戒保护持守者，使其从地狱等苦中解脱，故称为“巴提摩卡”。“防护”即约束，指关闭身、语二门。因为藉由它，身语门得以被约束、被关闭，故称为“防护”，这是身语不违犯的名称。以巴提摩卡防护而约束者，即以身语门被巴提摩卡防护所关闭。而由于如此状态者即名为具足者，故说“具足”。“转起”指令自体延续。“住”则显示了安住于巴提摩卡防护戒之比丘的威仪住。

145-147.Paratoti parattha, uttarinti attho. Karontovāti paribāhire karontoyeva. Pātimokkhoti cārittavārittappabhedaṃ sikkhāpadasīlaṃ . Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehi, tasmā ‘‘pātimokkha’’nti vuccati. Saṃvaraṇaṃ saṃvaro, kāyavacīdvārānaṃ pidahanaṃ. Yena hi te saṃvutā pihitā honti, so saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. Pātimokkhasaṃvarena saṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro. Tathābhūto ca yasmā tena samaṅgī nāma hoti, tasmā vuttaṃ ‘‘samannāgato’’ti . Vattatīti attabhāvaṃ pavatteti. Viharatīti iminā pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro dassito.

101为了以圣典详细阐明略说的义理，故开始“已说”等语。其中，“分别”指禅那分别。“戒”、“依止”等皆是巴提摩卡的同义词。其中，“戒”——虽然这确实是连同羯磨语结束而成就的巴提摩卡的同义词，但即便如此，从法的角度而言，应知此戒是指远离杀生等或圆满行持义务的思等诸法。然而，因为比丘以巴提摩卡戒而安立于教法中，故称其为“依止”。或者，比丘于此安立，或诸善法于此安立，故为“依止”。此义应依“智者依戒而安立”（相应部1.23,192）、“大王，戒是一切善法的依止”（弥兰王问经2.1.9）、“大王，安住于戒者，一切善法不退失”等经典而了知。

Saṅkhepato vuttamatthaṃ vitthārato pāḷiyā vibhāvetuṃ ‘‘vuttañheta’’ntiādi āraddhaṃ. Tattha vibhaṅgeti jhānavibhaṅge. Sīlaṃ patiṭṭhātiādīni pātimokkhasseva vevacanāni. Tattha (vibha. aṭṭha. 511) sīlanti kāmañcetaṃ saha kammavācāpariyosānena ijjhanakassa pātimokkhasseva vevacanaṃ, evaṃ santepi dhammato etaṃ sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā veditabbā. Yasmā pana pātimokkhasīlena bhikkhu sāsane patiṭṭhāti nāma, tasmā taṃ ‘‘patiṭṭhā’’ti vuttaṃ. Patiṭṭhahati vā ettha bhikkhu, kusaladhammā eva vā ettha patiṭṭhahantīti patiṭṭhā. Ayamattho ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23, 192) ca ‘‘patiṭṭhā, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammāna’’nti (mi. pa. 2.1.9) ca ‘‘sīle patiṭṭhitassa kho, mahārāja, sabbe kusalā dhammā na parihāyantī’’ti ca ādisuttavasena veditabbo.

102此戒以最初生起之义而称为“始”。此义亦曾说：

Tadetaṃ pubbuppattiatthena ādi. Vuttampi cetaṃ –

103“因此，乌提耶，你应从最初就清净善法。什么是善法之始？即是极清净的戒与正直的见。”（相应部5.382）

‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.382).

104譬如建城者欲建造城市，首先清理城址，然后在后阶段划分街道、十字路口、广场等而建造城市；同样，瑜伽行者最初清净戒，然后在后阶段证得定、观、道、果、涅槃。又如洗衣者先用三种碱水洗衣，然后在清净的衣上随意染色；又如善巧的画师欲作画，先处理墙面，然后在后阶段完成画像；同样，瑜伽行者最初清净戒后，在后阶段证得止、观等法。因此，戒被称为“始”。

Yathā hi nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodheti, tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvā nagaraṃ māpeti, evameva yogāvacaro ādimhi sīlaṃ sodheti, tato aparabhāge samādhivipassanāmaggaphalanibbānāni sacchikaroti. Yathā vā pana rajako paṭhamaṃ tīhi khārehi vatthaṃ dhovitvā parisuddhe vatthe yadicchakaṃ raṅgajātaṃ upaneti, yathā vā pana cheko cittakāro rūpaṃ likhitukāmo ādito bhittiparikammaṃ karoti, tato aparabhāge rūpaṃ samuṭṭhāpeti, evameva yogāvacaro āditova sīlaṃ visodhetvā aparabhāge samathavipassanādayo dhamme sacchikaroti. Tasmā sīlaṃ ‘‘ādī’’ti vuttaṃ.

105此戒以类似足行而称为“行”。“行”意指足。譬如断足之人，不会生起前往各方的准备，唯有具足足者才会生起；同样，若戒破损、残缺、不圆满，则前往涅槃的智行不会成就；若戒不破损、不残缺、圆满，则前往涅槃的智行得以成就。因此，戒被称为“行”。

Tadetaṃ caraṇasarikkhatāya caraṇaṃ. ‘‘Caraṇā’’ti pādā vuccanti. Yathā hi chinnacaraṇassa purisassa disaṃgamanābhisaṅkhāro na jāyati, paripuṇṇapādasseva jāyati, evameva yassa sīlaṃ bhinnaṃ hoti khaṇḍaṃ aparipuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ na sampajjati. Yassa pana taṃ abhinnaṃ hoti akhaṇḍaṃ paripuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ sampajjati. Tasmā sīlaṃ ‘‘caraṇa’’nti vuttaṃ.

106此戒以约束之义而称为“律仪”，以防护之义而称为“防护”，由此两者说明了戒律仪与戒防护。此处，词义上，“律仪”指制止违犯的躁动，或制止人使其不因违犯而躁动，故为“律仪”；“防护”指关闭、遮止违犯的入口，故为“防护”。“解脱”指最上或成为入口。譬如众生四种食物由口进入后遍布肢节，同样，瑜伽行者以戒为入口，四地善法进入后成就义利。因此说“解脱”。于入口处善者，即“胜解脱”，意为前导、最胜、首要。应知，为获得四地善法，“胜解脱”即前导、最胜、首要。

Tadetaṃ saṃyamanavasena saṃyamo, saṃvaraṇavasena saṃvaroti ubhayenapi sīlasaṃyamo ceva sīlasaṃvaro ca kathito. Vacanattho panettha saṃyameti vītikkamavipphandanaṃ, puggalaṃ vā saṃyameti vītikkamavasena tassa vipphandituṃ na detīti saṃyamo, vītikkamassa pavesanadvāraṃ saṃvarati pidahatīti saṃvaro. Mokkhanti uttamaṃ mukhabhūtaṃ vā. Yathā hi sattānaṃ catubbidho āhāro mukhena pavisitvā aṅgamaṅgāni pharati, evaṃ yoginopi catubhūmakakusalaṃ sīlamukhena pavisitvā atthasiddhiṃ sampādeti. Tena vuttaṃ ‘‘mokkha’’nti. Pamukhe sādhūti pamokkhaṃ, pubbaṅgamaṃ seṭṭhaṃ padhānanti attho. Kusalānaṃ dhammānaṃ samāpattiyāti catubhūmakakusalānaṃ paṭilābhatthāya pamokkhaṃ pubbaṅgamaṃ seṭṭhaṃ padhānanti veditabbaṃ.

107“身不违犯”指三种身善行。“语不违犯”指四种语善行。“身语不违犯”指此两者。以此总括显示了活命第八戒。“约束”即关闭，意为根门被约束、根门被关闭。譬如门被关闭的家称为“闭户之家、关户之家”，同样，此处根门被约束者称为“约束”。“以巴提摩卡防护”指以称为巴提摩卡的防护。“具足”等皆是相互的同义词。

Kāyiko avītikkamoti tividhaṃ kāyasucaritaṃ. Vācasikoti catubbidhaṃ vacīsucaritaṃ. Kāyikavācasikoti tadubhayaṃ. Iminā ājīvaṭṭhamakasīlaṃ pariyādāya dasseti. Saṃvutoti pihito, saṃvutindriyo pihitindriyoti attho. Yathā hi saṃvutadvāraṃ gehaṃ ‘‘saṃvutagehaṃ pihitageha’’nti vuccati, evamidha saṃvutindriyo ‘‘saṃvuto’’ti vutto. Pātimokkhasaṃvarenāti pātimokkhasaṅkhātena saṃvarena. Upetotiādīni sabbāni aññamaññavevacanāni.

108以“行”等七句，说明了安住于巴提摩卡防护戒之比丘的威仪住。其中，“行”指由于具足四种威仪中的某一种而行。以彼四种威仪，如车身运转般而转起。以另一威仪截断一种威仪的苦，因长久安住而保护身体，故“保护”。不滞留于一种威仪，于一切威仪中运转，故“维持”。以种种威仪如此如此地维持身体，故“令维持”。因长久运转，故“行”。以威仪截断威仪而维持生命，故“住”。

Iriyatītiādīhi sattahipi padehi pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro kathito. Tattha iriyatīti catunnaṃ iriyāpathānaṃ aññatarasamaṅgibhāvato iriyati. Tehi iriyāpathacatukkehi kāyasakaṭavattanena vattati. Ekaṃ iriyāpathadukkhaṃ aparena iriyāpathena vicchinditvā ciraṭṭhitibhāvena sarīrarakkhaṇato pāleti. Ekasmiṃ iriyāpathe asaṇṭhahitvā sabbairiyāpathe vattanato yapeti. Tena tena iriyāpathena tathā tathā kāyassa yāpanato yāpeti. Cirakālavattāpanato carati. Iriyāpathena iriyāpathaṃ vicchinditvā jīvitaharaṇato viharati.

109以遮止邪命者——

Micchājīvapaṭisedhakenāti –

110“在此，有人以竹施、钵施、花、果、沐浴、齿木施，或以谄媚、以豆汤状、以抚育状、以差遣跑腿，或以某种其他被佛陀所斥责的邪命而营生，这称为非行。”（《分别论》513）

‘‘Idhekacco veḷudānena vā pattadānena vā puppha phala sinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro’’ti (vibha. 513) –

111如是所说，以与称为不正行的邪命相对立的方式。

Evaṃ vuttaanācārasaṅkhātamicchājīvapaṭipakkhena.

112非以竹施等的行为——

Na veḷudānādinā ācārenāti –

113“在此，有人非以竹施、非以叶施、非以花施、非以果施、非以沐浴、非以齿木、非以谄媚、非以豆汤、非以侍奉、非以走使、非以任何一种佛陀所呵斥的邪命而营生，这称为正行。”（《分别论》513）

‘‘Idhekacco na veḷudānena na patta na puppha na phala na sināna na dantakaṭṭha na cāṭukamyatāya na muggasūpyatāya na pāribhaṭayatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro’’ti (vibha. 513) –

114如是所说，以非竹施等的行为。

Evaṃ vuttena na veḷudānādinā ācārena.

115舍弃妓女等非行境后——

Vesiyādiagocaraṃ pahāyāti –

116“在此，有人或行境为妓女、或行境为寡妇、或行境为成年少女、或行境为黄门、或行境为比丘尼、或行境为酒肆，与国王、大臣、外道、外道弟子以不随顺的交往共住；又，那些无信、无净信、非饮水处、辱骂诽谤、欲不利、欲无益、欲不安稳、欲无安稳的家族，比丘、比丘尼、优婆塞、优婆夷若亲近、交往、敬奉如是家族，这称为非行境。”（《分别论》514）

‘‘Idhekacco vesiyagocaro vā hoti vidhava thullakumāri paṇḍaka bhikkhuni pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro’’ti (vibha. 514) –

117如是，舍弃了所来之妓女等非行境。

Evamāgataṃ vesiyādiagocaraṃ pahāya.

118“具信心的家族等”：此处以“等”字摄取了依止行境等。行境有三种：依止行境、守护行境、系缚行境。什么是依止行境？具足十论事功德之善友，依止此人而闻所未闻，令已闻清净，断除疑惑，正直见解，令心净信；或随学此人而信心增长、戒增长、闻增长、舍增长、慧增长，这是依止行境。什么是守护行境？此处比丘入村落，行于街道，垂目只见一轭之远，防护而行，不瞻象、不瞻马、不瞻车、不瞻步兵、不瞻女人、不瞻男人，不向上看、不向下看、不环顾四方而行，这是守护行境。什么是系缚行境？即四念处，心系缚于此。世尊曾说：“诸比丘，什么是比丘自己的、祖传的行境？即是四念处。”（《相应部》5.372）这是系缚行境。如此，三种行境应知此处以“等”字所摄。

Saddhāsampannakulādināti ettha ādi-saddena upanissayagocarādiṃ saṅgaṇhāti. Tividho hi gocaro upanissayagocaro ārakkhagocaro upanibandhagocaroti. Katamo upanissayagocaro? Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena sutena cāgena paññāya vaḍḍhati, ayaṃ upanissayagocaro. Katamo ārakkhagocaro? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisaṃ vipekkhamāno gacchati, ayaṃ ārakkhagocaro. Katamo upanibandhagocaro? Cattāro satipaṭṭhānā, yattha cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372), ayaṃ upanibandhagocaro. Iti ayaṃ tividho gocaro idha ādi-saddena saṅgahitoti daṭṭhabbo.

119于微细罪中：即于非故意犯的众学法、不善心生起等差别罪中。具见怖畏戒者：即具有将微尘许之罪视为如六十八万由旬高的须弥山一般的见性，或具有将极轻的恶说视为如波罗夷一般的见性。正持：即正确地、恭敬地、或全面地受持。

Appamattakesu vajjesūti asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu. Bhayato dassanasīloti paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatasadisaṃ katvā dassanasabhāvo, sabbalahukaṃ vā dubbhāsitamattaṃ pārājikasadisaṃ katvā dassanasabhāvo. Sammā ādāyāti sammadeva sakkaccaṃ sabbaso vā ādiyitvā.

120由于是欲从轮回之苦出离者所应听闻的，故为“闻”，即教法。持彼者，为“持闻者”，即成为闻的容器。若有人从此处所取者，从彼处即消失，如破瓶中的水不住，于众中不能讲说或诵出一经或一本生，此人即非持闻者。若有人所领受的佛语，如同领受时一样，即使十年、二十年不诵习亦不消失，此人即名持闻者。因此说“凡彼所有”等。即使一句、一字也不坏灭而积聚，故为“积聚”；闻之积聚在此人，故说“闻已积聚在此人者，为闻积聚者”。若有人之闻，如刻于石上之文、如置于金瓶中的狮子油，善住于心匣中，此人即名闻积聚者。因此说“以此……显示不坏”。

Vaṭṭadukkhanissaraṇatthikehi sotabbato sutaṃ, pariyattidhammo. Taṃ dhāretīti sutadharo, sutassa ādhārabhūto. Yassa hi ito gahitaṃ etto palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekaṃ suttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. Yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa na nassati, ayaṃ sutadharo nāma. Tenevāha ‘‘yadassa ta’’ntiādi. Ekapadampi ekakkharampi avinaṭṭhaṃ hutvā sanniciyatīti sannicayo, sutaṃ sannicayo etasminti sutasannicayoti āha ‘‘sutaṃ sannicitaṃ asminti sutasannicayo’’ti. Yassa hi sutaṃ hadayamañjusāyaṃ sannicitaṃ silāya lekhā viya suvaṇṇaghaṭe pakkhittā sīhavasā viya ca sādhu tiṭṭhati, ayaṃ sutasannicayo nāma. Tenāha ‘‘etena…pe… avināsaṃ dassetī’’ti.

121“已持”者：即熟练、已上口。有一类人所领受的佛语并非恒常，若被说“请讲某经或某本生”，则说“待我诵习、与他人共核、以遍问而深入义理后，我当知”。另一类人则熟练，因无间断，如恒河之流、如有分流，自然顺畅生起，若被说“请讲某经或某本生”，即能举出而讲说。对此而说“已持”。以语熟练而作者：即依十经、十品、十五十等，以语诵习，标记“十经已过、十品已过”等而以语诵习。此处并非仅指对部分经或单经的语熟，而是依品等。以意随观者：即以意随随观察，即部分地审虑、思惟。转向者：即当以语诵习佛语、以意思惟时。善通达者：即除去缠结、无丛刺，善如实通达。

Dhātāti paguṇā vācuggatā. Ekassa hi uggahitabuddhavacanaṃ niccakālikaṃ na hoti, ‘‘asukasuttaṃ vā jātakaṃ vā kathehī’’ti vutte ‘‘sajjhāyitvā aññehi saṃsanditvā paripucchāvasena atthaṃ ogāhitvā jānissāmī’’ti vadati. Ekassa paguṇaṃ pabandhavicchedābhāvato gaṅgāsotasadisaṃ bhavaṅgasotasadisañca akittimaṃ sukhappavatti hoti, ‘‘asukasuttaṃ vā jātakaṃ vā kathehī’’ti vutte uddharitvā tameva katheti. Taṃ sandhāya vuttaṃ ‘‘dhātā’’ti. Vācāya paguṇā katāti suttadasakavaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā, dasa suttāni gatāni, dasa vaggāni gatānītiādinā sallakkhetvā vācāya sajjhāyitāti attho. Suttekadesassa hi suttamattassa ca vacasā paricayo idha nādhippeto, atha kho vaggādivaseneva. Manasā anupekkhitāti manasā anu anu pekkhitā, bhāgaso nijjhāyitā cintitāti attho. Āvajjantassāti vācāya sajjhāyituṃ buddhavacanaṃ manasā cintentassa. Suṭṭhu paṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā.

122“两本母题”指比丘母题与比丘尼母题。“能背诵者”是前者的同义词。“三种随喜”指：僧团供食时与布施功德相关的随喜；寺院等庆典时吉祥经等的随喜；亡者供食等不吉祥时墙外经等的随喜——这是三种随喜。“业与非业之决断”指附随末尾业品中所说的决断。“以观修习而学习者，应以四界差别为门而学”，这在三本《结文》中都有说。由于在四方无碍，所以它有四方，称为“四方者”；“四方者”本身就是“遍四方者”；或者，它堪任四方，或在四方中为善，故称“遍四方者”。

Dve mātikāti bhikkhumātikā bhikkhunīmātikā ca. Vācuggatāti purimasseva vevacanaṃ. Tisso anumodanāti saṅghabhatte dānānisaṃsapaṭisaṃyuttaanumodanā, vihārādimaṅgale maṅgalasuttādianumodanā, matakabhattādiavamaṅgale tirokuṭṭādianumodanāti imā tisso anumodanā . Kammākammavinicchayoti parivārāvasāne kammavagge vuttavinicchayo. ‘‘Vipassanāvasena uggaṇhantena catudhātuvavatthānamukhena uggahetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ. Catūsu disāsu appaṭihatattā catasso disā etassāti catuddiso, catuddisoyeva cātuddiso, catasso vā disā arahati, catūsu vā disāsu sādhūti cātuddiso.

123“增上律”指整个律藏。“调伏”指教导、训练。他们说：“‘两部分别应熟练、能背诵’这句话，也是就通过遍问而学习来说的。”因为一个人的记忆会忘失，另一个人的则熟练，所以说“应与三人一起做到堪能轮诵”。“增上法”指名色之辨别。或者“下方三品”指从大品往下的有偈品、因缘品、蕴品这三品。由于《大灯》中说“法句连同本事也可以学习”，所以持本生者即使学了带义疏的本生，法句连同本事也还是应当学习。

Abhivinayeti sakale vinayapiṭake. Vinetunti sikkhāpetuṃ. ‘‘Dve vibhaṅgā paguṇā vācuggatā kātabbāti idaṃ paripucchāvasena uggahaṇampi sandhāya vutta’’nti vadanti. Ekassa pamuṭṭhaṃ, itarassa paguṇaṃ hotīti āha ‘‘tīhi janehi saddhiṃ parivattanakkhamā kātabbā’’ti. Abhidhammeti nāmarūpaparicchede. Heṭṭhimā vā tayo vaggāti mahāvaggato heṭṭhā sagāthakavaggo nidānavaggo khandhakavaggoti ime tayo vaggā. ‘‘Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttattā jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetvāpi dhammapadampi saha vatthunā uggahetabbameva.

124“善语者”指拥有美妙、圆满词句之语者。因此说“具足轻音重音等……之语”。其中，“圆满词句”指：由于发音部位与发音方式的成就，以及修学的成就，在任何地方都无欠缺，因此其词、句、字母是圆满的，故称“圆满词句”；或者，词本身因能表达义理而称为“词句”，令字母圆满后，不缺失轻音、重音等十种音声觉知而说出的，就称为“圆满”。因为字母圆满，词句才有圆满性。因此说“以如法说出轻音重音等的方式”。“圆满词句”即其词句是圆满的。或者，“词”是藉以了知义理者，如名词等；“句”是能表达所欲之义者，即语句。由于它们的圆满，故称“圆满词句”。

Kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Tenāha ‘‘sithiladhanitādīnaṃ…pe… vācāya samannāgato’’ti. Tattha parimaṇḍalapadabyañjanāyāti ṭhānakaraṇasampattiyā sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā, padameva vā atthassa byañjanato padabyañjanaṃ, taṃ akkharapāripūriṃ katvā sithiladhanitādidasavidhaṃ byañjanabuddhiṃ aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti. Akkharapāripūriyā hi padabyañjanassa parimaṇḍalatā. Tena vuttaṃ ‘‘sithiladhanitādīnaṃyathāvidhānavacanenā’’ti, parimaṇḍalaṃ padabyañjanaṃ etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati ñāyati attho etenāti padaṃ, nāmādi. Yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ. Tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā.

125再者，若有比丘在众中说法时，搁置一部经或本生，而引用另一部能作难诘的经，为其作譬喻，将彼义引入此处，如此取此而弃彼，偏执一边，知时而起身，则被搁置的经就只是被搁置而已，他的说法因义理不圆满而称为“不圆满”。然而，若比丘搁置一部经或本生后，不向外走一步，唯依所搁置之经的义理解释，即使引入其他经文，也顾及圣典的衔接与前后次第，立于师授之轨则，如同用笔划分般，将各各义理善加确定而显示，如同将水导入深渠般令深义流布，如良马以碎步踏节般逐词推敲，以多种方式反复解释同一词句，则他的说法因法、义、衔接、前后次第、师承所学等一切圆满而称为“圆满”。正是针对这样的说法，才说“圆满词句”。

Apica yo bhikkhu parisati dhammaṃ desento suttaṃ vā jātakaṃ vā nikkhipitvā aññaṃ upārambhakaraṃ suttaṃ āharati, tassa upamaṃ katheti, tadatthaṃ otāreti, evaṃ idaṃ gahetvā ettha khipanto ekapasseneva pariharanto kālaṃ ñatvā vuṭṭhahati, nikkhittasuttaṃ pana nikkhittamattameva hoti, tassa kathā aparimaṇḍalā nāma hoti atthassa aparipuṇṇabhāvato. Yo pana suttaṃ vā jātakaṃ vā nikkhipitvā bahi ekapadampi agantvā yathānikkhittassa suttassa atthasaṃvaṇṇanāvaseneva suttantarampi ānento pāḷiyā anusandhiñca pubbāparañca apekkhanto ācariyehi dinnanaye ṭhatvā tulikāya paricchindanto viya taṃ taṃ atthaṃ suvavatthitaṃ katvā dassento gambhīramātikāya udakaṃ pesento viya gambhīramatthaṃ gamento vaggihārigatiyā pade padaṃ koṭṭento sindhavājānīyo viya ekaṃyeva padaṃ anekehi pariyāyehi punappunaṃ saṃvaṇṇanto gacchati, tassa kathā parimaṇḍalā nāma hoti dhammato atthato anusandhito pubbāparato ācariyuggahatoti sabbaso paripuṇṇabhāvato. Evarūpampi kathaṃ sandhāya ‘‘parimaṇḍalapadabyañjanāyā’’ti vuttaṃ.

126“城市语”指：因功德圆满而先存，故称“城市语”，意思是：那位比丘应说此语，因其义理功德圆满而先已圆满存在。或者，因先存故，与城市妇女的柔美相似，故称“城市语”，意思是：如城市中成长的女子般柔和。或者，“城市语”即属于城市者，意思是：属于城市者即城市居民的话语。因为城市居民说话得体，称父亲般年纪者为“父”，称兄弟般年纪者为“兄”。这样的语言为众人所喜爱、可意，因此称为“城市语”。

Guṇaparipuṇṇabhāvena pure bhavāti porī, tassa bhikkhuno tenetaṃ bhāsitabbaṃ atthassa guṇaparipuṇṇabhāvena pure puṇṇabhāve bhavāti attho. Pure vā bhavattā poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, pure saṃvaḍḍhanārī viya sukumārāti attho. Purassa esātipi porī, purassa esāti nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti pitimattaṃ ‘‘pitā’’ti, bhātimattaṃ ‘‘bhātā’’ti vadanti. Evarūpī hi kathā bahuno janassa kantā hoti manāpā, tāya poriyā.

127“Vissaṭṭhāyā”者，谓不被胆汁、痰等所障碍，远离了可见的迟疑等过失之语。或者，不过快、不过慢、不间断、且令一味之后，随顺大众意乐而说法者之语，名为“vissaṭṭhā”。若比丘说法时，开始讲经或本生，从开始之时起便急急忙忙，犹如钻木取火者，犹如咀嚼热食者，将巴利文中前后文脉已把握的当作已把握，未把握的当作未把握，如同在枯叶间驱赶蜥蜴般，到处敲打，然后停下起身离去。因为蜥蜴在枯叶间爬行时，时而可见，时而不可见；同样，某些人的义理解释，时而可见，时而不可见。又有说法者，时而快，时而慢，时而声低，时而声大，时而声小，犹如饿鬼口中出火，时而燃烧，时而熄灭，如此则名为“饿鬼说法者”，当大众欲起身时，他又重新开始。又有说法者，处处展开，却因缺乏辩才而陷入困境，如同因某种疾病而呻吟、哭泣般说法。所有这些人的说法，都不能称为“vissaṭṭhā”，因为不能安乐地流转。然而，若有人引用经文，安住于诸阿阇梨所传授的方法，不舍阿阇梨之教导，如同阿阇梨们注释彼彼经文那样，以同样的方法注释，不过快、不过慢等，如前述方法，令说法相续不断，如河流般流转，如从天而降的恒河水般不间断地说法，此人之说法方名为“vissaṭṭhā”。依此而说“vissaṭṭhāyā”。

Vissaṭṭhāyāti pittasemhādīhi apalibuddhāya sandiṭṭhavilambitādidosarahitāya. Atha vā nātisīghaṃ nātisaṇikaṃ nirantaraṃ ekarasañca katvā parisāya ajjhāsayānurūpaṃ dhammaṃ kathentassa vācā vissaṭṭhā nāma. Yo hi bhikkhu dhammaṃ kathento suttaṃ vā jātakaṃ vā ārabhitvā āraddhakālato paṭṭhāya turitaturito araṇiṃ manthento viya uṇhakhādanīyaṃ khādanto viya pāḷiyā anusandhipubbāparesu gahitaṃ gahitameva, aggahitaṃ aggahitameva katvā purāṇapaṇṇantaresu caramānaṃ godhaṃ uṭṭhāpento viya tattha tattha paharanto osāpetvā uṭṭhāya gacchati . Purāṇapaṇṇantaresu hi paripātiyamānā godhā kadāci dissati kadāci na dissati, evamekaccassa atthavaṇṇanā katthaci dissati katthaci na dissati. Yopi dhammaṃ kathento kālena sīghaṃ, kālena saṇikaṃ, kālena mandaṃ, kālena mahāsaddaṃ, kālena khuddakasaddaṃ karoti, yathā nijjhāmataṇhikapetassa mukhato niccharaṇakaaggi kālena jalati kālena nibbāyati, evaṃ petadhammakathiko nāma hoti, parisāya uṭṭhātukāmāya puna ārabhati. Yopi kathento tattha tattha vitthāyati, appaṭibhānatāya āpajjati, kenaci rogena nitthunanto viya kandanto viya katheti, imesaṃ sabbesampi kathā vissaṭṭhā nāma na hoti sukhena appavattabhāvato. Yo pana suttaṃ āharitvā ācariyehi dinnanaye ṭhito ācariyuggahaṃ amuñcanto yathā ca ācariyā taṃ taṃ suttaṃ saṃvaṇṇesuṃ, teneva nayena saṃvaṇṇento nātisīghaṃ nātisaṇikantiādinā vuttanayena kathāpabandhaṃ avicchinnaṃ katvā nadīsoto viya pavatteti, ākāsagaṅgāto bhassamānaudakaṃ viya nirantarakathaṃ pavatteti, tassa kathā vissaṭṭhā nāma hoti. Taṃ sandhāya vuttaṃ ‘‘vissaṭṭhāyā’’ti.

128『无涎语』者，即离涎语也。盖有人说话时，涎液流出，或唾沫飞溅，彼之言语即称为涎语；此处之义，谓与彼相反者也。『能令人了知其义』者，谓其言语能将义理之始、中、终皆清晰呈现，具有令闻者了知所说之义的能力，足以成办令人知义之事也。

Anelagaḷāyāti elagaḷavirahitāya. Kassaci hi kathentassa elaṃ gaḷati, lālā paggharati, kheḷaphusitāni vā nikkhamanti, tassa vācā elagaḷā nāma hoti, tabbiparītāyāti attho. Atthassa viññāpaniyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasamatthatāya atthañāpane sādhanāya.

129“Vācāva karaṇan”即“vākkaraṇaṃ”，指言语音声。“Kalyāṇaṃ madhuraṃ vākkaraṇaṃ assā”故为“kalyāṇavākkaraṇo”（善妙言语者）。因此说“madhurassaro”（音声柔美）。“Hīḷetī”即轻视。“Mātugāmo”为关联词。“Manaṃ apāyati vaḍḍhetī”故为“manāpo”（令意欢喜者）。因此说“manavaḍḍhanako”（令心增长者）。“以轮回之怖令其震恐”者，谓以轮回之怖，令那些沉醉于青春骄慢等的比丘尼恐惧。“于己在家之时”者，谓于自己尚在俗家之时。“与比丘尼行淫法则为玷污比丘尼者”，此唯指与比丘尼的身体接触而言。然而，对于在学尼及沙弥尼，即使行淫法，亦不构成玷污比丘尼者，故说“在学尼、沙弥尼，淫法”。“由‘身着袈裟者’此语”，应知：凡先前已对破戒的比丘尼、在学尼、沙弥尼犯下重法者，即已被遮止。即使彼比丘尼不在，凡听闻其言的女人，也都同样认为，故说“女人则……”等。

Vācāva karaṇanti vākkaraṇaṃ, udāhāraghoso. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ assāti kalyāṇavākkaraṇo. Tenevāha ‘‘madhurassaro’’ti. Hīḷetīti avajānāti. Mātugāmoti sambandho. Manaṃ apāyati vaḍḍhetīti manāpo. Tenāha ‘‘manavaḍḍhanako’’ti. Vaṭṭabhayena tajjetvāti yobbanamadādimattā bhikkhuniyo saṃsārabhayena tāsetvā. Gihikāleti attano gihikāle. Bhikkhuniyā methunena bhikkhunīdūsako hotīti bhikkhuniyā kāyasaṃsaggameva vadati. Sikkhamānāsāmaṇerīsu pana methunenapi bhikkhunīdūsako na hotīti āha ‘‘sikkhamānāsāmaṇerīsu methunadhamma’’nti. ‘‘Kāsāyavatthavasanāyā’’ti vacanato dussīlāsu bhikkhunīsikkhamānāsāmaṇerīsu garudhammaṃ ajjhāpannapubbo paṭikkhittoyevāti daṭṭhabbaṃ. Tassā bhikkhuniyā abhāvepi yā yā tassā vacanaṃ assosuṃ, tā tā tatheva maññantīti āha ‘‘mātugāmo hī’’tiādi.

130今为合示八项条件，故说“ettha ca”等。若以白四羯磨任命不具备此八项条件者，则结罪“突吉罗”，然该比丘仍为已被任命者。

Idāni aṭṭha aṅgāni samodhānetvā dassetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. Imehi pana aṭṭhahaṅgehi asamannāgataṃ ñatticatutthena kammena sammannento dukkaṭaṃ āpajjati, bhikkhu pana sammatoyeva hoti.

148“Garukehī”者，谓应被尊重者。“Ekatoupasampannāyā”者，是于受词义处用依格。或者，当“ovadatī”或“vadatī”作“说”义时，亦可用与格。于比丘们面前受具足戒者，名为“upasampannā”，指转换了形相者，或五百释迦族女等。

148.Garukehīti garukātabbehi. Ekatoupasampannāyāti upayogatthe bhummavacanaṃ. ‘‘Ovadatī’’ti vā imassa ‘‘vadatī’’ti atthe sati sampadānavacanampi yujjati. Bhikkhūnaṃ santike upasampannā nāma parivattaliṅgā vā pañcasatasākiyāniyo vā.

149“敷设座位”——于此，三处结文中均说：“若地面令人满意，亦可不敷设座位。”以“女人”一词，比丘尼亦被包含，故说“为说法、为免罪”。“由于所有比丘尼皆须前往受委派比丘处，于布萨日求教诫”，故以“诸姐妹，你们齐集了吗？”此语询问一切人是否到来，故说“一切皆已来到”。对于因病未至者，由于病者未来已获开许，而凡能来者皆已悉数来到，故可说“我们齐集了”。“在村落内”等——凡在某处无法将五体投地于地面行礼者，得就立处将身体向前弯曲，合掌说“顶礼，圣尼”，然后离去，此亦可行。“于室内”——于某处，自城门外之门槛起称为村落内；于某处，自宅门起称为室内。然而此处既另说“在村落内”，则“于室内”当理解为指室内而言。“无论在何处”者，即村落内等任何处所也。

149.Āsanaṃ paññapetvāti ettha ‘‘sace bhūmi manāpā hoti, āsanaṃ apaññāpetumpi vaṭṭatī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mātugāmaggahaṇena bhikkhunīpi saṅgahitāti āha ‘‘dhammadesanāpattimocanattha’’nti. Sammatassa bhikkhuno santikaṃ pāṭipade ovādatthāya sabbāhi bhikkhunīhi āgantabbato ‘‘samaggāttha bhaginiyo’’ti iminā sabbāsaṃ āgamanaṃ pucchatīti āha ‘‘sabbā āgatātthā’’ti. Gilānāsu anāgatāsupi gilānānaṃ anāgamanassa anuññātattā āgantuṃ samatthāhi ca sabbāhi āgatattā ‘‘samaggāmhayyā’’ti vattuṃ vaṭṭati. Antogāme vātiādīsu yattha pañca aṅgāni bhūmiyaṃ patiṭṭhāpetvā vandituṃ na sakkā hoti, tattha ṭhitāya eva kāyaṃ purato nāmetvā ‘‘vandāmi ayyā’’ti añjaliṃ paggayha gantumpi vaṭṭati. Antaragharanti katthaci nagaradvārassa bahiindakhīlato paṭṭhāya antogāmo vuccati, katthaci gharummārato paṭṭhāya antogehaṃ. Idha pana ‘‘antogāme vā’’ti visuṃ vuttattā ‘‘antaraghare vā’’ti antogehaṃ sandhāya vuttanti daṭṭhabbaṃ. Yattha katthacīti antogāmādīsu yattha katthaci.

133“可以住”的意思是：相信“请住下，圣尼们，我们将带比丘们来”这句话而住下，是可以的。“并非受了邀请而想去”的意思是：并非受了人们的邀请而想去，意在说明她们是想就在那里入雨安居。“从那里”指从比丘尼的住处。“请求后”是指请求说：“我们就依你们带来的教诫而住”。“在那里”指在那个比丘尼住处。“应依来者的教诫而住”是指应以随后的方式住雨安居。“在无比丘的住处居住者有犯戒”是通过举罪的方式，从一般情况说犯戒的可能，但并非她真有此犯戒。“即使破雨安居而去者也有犯戒”是指未入雨安居的根本犯戒。由于另一犯戒存在无犯的理由，所以说“应守护它”，意思是应守护那未入雨安居的根本犯戒，意在说明在无比丘的住处，遇到这样的灾厄时也应入雨安居。因此说：“因为在灾厄中……说为无犯”。然而，对于另一犯戒则是无犯，在没有理由的情况下，也不应以随后的方式入雨安居。因为若有比丘在而不入雨安居，则有犯戒。“应去那里并邀请”此处，是因为若不邀请则有犯戒的可能。如果比丘们的住处即使很远，但能在初九日前往邀请，则应去那里邀请。但如果初九日出发而无法到达，不去者无犯。

Vaṭṭatīti ‘‘vasatha ayye, mayaṃ bhikkhū ānessāmā’’ti vuttavacanaṃ saddahantīhi vasituṃ vaṭṭati. Na nimantitā hutvā gantukāmāti manussehi nimantitā hutvā gantukāmā na hontīti attho, tattheva vassaṃ upagantukāmā hontīti adhippāyo. Yatoti bhikkhunupassayato. Yācitvāti ‘‘tumhehi ānītaovādeneva mayampi vasissāmā’’ti yācitvā. Tatthāti tasmiṃ bhikkhunupassaye. Āgatānaṃ santike ovādena vasitabbanti pacchimikāya vassaṃ vasitabbaṃ. Abhikkhukāvāse vasantiyā āpattīti codanāmukhena sāmaññato āpattippasaṅgaṃ vadati, na pana tassā āpatti. Vassacchedaṃ katvā gacchantiyāpi āpattīti vassānupagamamūlaṃ āpattiṃ vadati. Itarāya āpattiyā anāpattikāraṇasabbhāvato ‘‘sā rakkhitabbā’’ti vuttaṃ, sā vassānupagamamūlā āpatti rakkhitabbāti attho, abhikkhukepi āvāse īdisāsu āpadāsu vassaṃ upagantabbanti adhippāyo. Tenāha ‘‘āpadāsu hi…pe… anāpatti vuttā’’ti. Itarāya pana āpattiyā anāpatti, kāraṇe asati pacchimikāyapi vassaṃ na upagantabbaṃ. Santesu hi bhikkhūsu vassaṃ anupagacchantiyā āpatti. Tattha gantvā pavāretabbanti ettha apavārentīnaṃ āpattisambhavato. Sace dūrepi bhikkhūnaṃ vasanaṭṭhānaṃ hoti, sakkā ca hoti navamiyaṃ gantvā pavāretuṃ, tattha gantvā pavāretabbaṃ. Sace pana navamiyaṃ nikkhamitvā sampāpuṇituṃ na sakkā hoti, agacchantīnaṃ anāpatti.

134对布萨的询问称为布萨问，它本身通过省略音节和缩短元音而被称为“布萨问者”，因此注释说“布萨问”。应询问布萨，即应问：“圣尼，布萨在何时？”比丘也应回答：“姊妹，布萨在明天。”比丘们有时因某种原因将十五日的布萨改为十四日，或将十四日的布萨改为十五日，而在比丘们举行布萨的那一天，比丘尼们也应在同一天举行布萨，基于此意，说“就在半月的十三日前往”等。如此询问时，如果比丘们在十四日举行布萨，比丘应说：“是十四日的，姊妹。”如果在十五日举行，则应告知：“是十五日的，姊妹。”“为了教诫”是指为了请求教诫。从月朔日（初一）开始，为了听闻佛法而应前往，即在月朔日为了接受教诫，从初二开始应间或前往听闻佛法。接受教诫也被无差别地说为“听闻佛法”。“无间断地前往寺院”是就大多数前往的情况而说。通过“因为已说”等，为了说明“我们将依教奉行”而所有比丘尼都前往，引用了经文。“去教诫”是指去请求教诫。“二、三”是指两个、三个。此处是业格用作主格。

Uposathassa pucchanaṃ uposathapucchā, sāyeva ka-ppaccayaṃ rassattañca katvā uposathapucchakanti vuttāti āha ‘‘uposathapucchana’’nti. Uposatho pucchitabboti ‘‘kadā, ayya, uposatho’’ti pucchitabbo. Bhikkhunāpi ‘‘sve, bhagini, uposatho’’ti vattabbaṃ. Bhikkhū kadāci kenaci kāraṇena pannarasikaṃ vā cātuddasīuposathaṃ, cātuddasikaṃ vā pannarasīuposathaṃ karonti, yasmiñca divase bhikkhūhi uposatho kato, tasmiṃyeva bhikkhunīhipi uposatho kātabboti adhippāyena ‘‘pakkhassa terasiyaṃyeva gantvā’’tiādi vuttaṃ. Evaṃ pucchitena bhikkhunā sace cātuddasiyaṃ uposathaṃ karonti, ‘‘cātuddasiko bhaginī’’ti vattabbaṃ. Sace pana pannarasiyaṃ karonti, ‘‘pannarasiko bhaginī’’ti ācikkhitabbaṃ. Ovādatthāyāti ovādayācanatthāya. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbanti pāṭipadadivase ovādaggahaṇatthāya dutiyadivasato paṭṭhāya antarantarā dhammasavanatthāya gantabbaṃ. Ovādaggahaṇampi hi ‘‘dhammasavanamevā’’ti abhedena vuttaṃ. Nirantaraṃ vihāraṃ upasaṅkamiṃsūti yebhuyyena upasaṅkamanaṃ sandhāya vuttaṃ. Vuttañhetantiādinā yathānusiṭṭhaṃ paṭipajjissāmāti sabbāsaṃyeva bhikkhunīnaṃ upasaṅkamanadīpanatthaṃ pāḷi nidassitā. Ovādaṃ gacchatīti ovādaṃ yācituṃ gacchati. Dve tissoti dvīhi tīhi. Karaṇatthe cetaṃ paccattavacanaṃ.

135“以令人欢喜的”是指以能生起净信、无过失的身业等。“令成就”是指成就三种学。如果比丘尼们只见到诵戒者而请求了教诫，他应怎么做？在布萨堂中比丘僧团聚集时，依前行事务而问“是否有比丘尼请求教诫”时，教诫接受者应说“应这样说”，由另一位比丘转述后，诵戒者应自己说出应说的话，然后再亲自去告知比丘尼们，或者由另一位比丘在那一天让他诵戒。这是所说的“她们”，即用了复数形式。

Pāsādikenāti pasādajanakena niddosena kāyakammādinā. Sampādetūti tividhaṃ sikkhaṃ sampādetu. Sace pātimokkhuddesakaṃyeva disvā tāhi bhikkhunīhi ovādo yācito bhaveyya, tena kiṃ kātabbanti? Uposathagge sannipatite bhikkhusaṅghe pubbakiccavasena ‘‘atthi kāci bhikkhuniyo ovādaṃ yācamānā’’ti pucchiyamāne ‘‘evaṃ vadehī’’ti ovādapaṭiggāhakena vattabbavacanaṃ aññena bhikkhunā kathāpetvā pātimokkhuddesakena vattabbavacanaṃ attanā vatvā puna sayameva gantvā bhikkhunīnaṃ ārocetabbaṃ, aññena vā bhikkhunā tasmiṃ divase pātimokkhaṃ uddisāpetabbaṃ. Etaṃ vuttanti ‘‘tāhī’’ti etaṃ bahuvacanaṃ vuttaṃ.

136“一位比丘尼”这是就由众多比丘尼住处而来、仅由一位比丘尼接受消息而说，并非指没有同伴。所谓“由众多比丘尼住处”，是指在途中或就在那个村庄的众多比丘尼住处。“比丘尼僧团、圣尼们和比丘尼”以此显示从不同住处接受消息后回来的比丘尼应说的话。这只是以一种方式作为示例而说，实际上在各个比丘尼住处，应观察比丘尼的人数，以相应的方法来说。“致比丘僧团、圣者们、圣者”这是简略地说。

Ekā bhikkhunī vāti idaṃ bahūhi bhikkhunupassayehi ekāya eva bhikkhuniyā sāsanapaṭiggahaṇaṃ sandhāya vuttaṃ, na pana dutiyikāya abhāvaṃ sandhāya. Bahūhi bhikkhunupassayehīti antarāmagge vā tasmiṃyeva vā gāme bahūhi bhikkhunupassayehi. ‘‘Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī cā’’ti iminā nānāupassayehi sāsanaṃ gahetvā āgatabhikkhuniyā vattabbavacanaṃ dasseti. Idañca ekena pakārena mukhamattanidassanatthaṃ vuttaṃ, tasmiṃ tasmiṃ pana bhikkhunupassaye bhikkhunīnaṃ pamāṇaṃ sallakkhetvā tadanurūpena nayena vattabbaṃ. Bhikkhusaṅghassa ayyānaṃ ayyassāti idaṃ saṅkhipitvā vuttaṃ.

137“诵戒者也”这是仅就僧团布萨而显示。然而，在三个或两个比丘的住处没有诵戒时，在那里也应由负责提出动议者或其他比丘依此方式来说。即使是一个人，在布萨日接受了教诫请求后，对于在月朔日到来的比丘尼们，也应说“没有人”等。如果他自己就是，则应说“我是被选任的”。不知此法者，在此处被称为愚者。

Pātimokkhuddesakenapīti idaṃ saṅghuposathavaseneva dassitaṃ. Yattha pana tiṇṇaṃ dvinnaṃ vā vasanaṭṭhāne pātimokkhuddeso natthi, tatthāpi ñattiṭhapanakena itarena vā bhikkhunā imināva nayena vattabbaṃ. Ekapuggalenapi uposathadivase ovādayācanaṃ sampaṭicchitvā pāṭipade āgatānaṃ bhikkhunīnaṃ ‘‘natthi kocī’’tiādi vattabbameva. Sace sayameva, ‘‘sammato aha’’nti vattabbaṃ. Imaṃ vidhiṃ ajānanto idha bāloti adhippeto.

150在“于非法行为中，有非法行为想，教诫别众的比丘尼僧团，认为它是别众，犯波逸提”等中，虽然存在别众等状态为因的恶作，但在经典中处处都只说以非法行为为根本的波逸提，因此注释说：“于非法行为中，依两组九种情况而有十八个波逸提。”此处其余内容显而易见。未获选任、比丘尼圆满受具足戒、以教诫的方式说八敬法，这是此处的三个要素。

150.Adhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassātiādīsu vijjamānesupi vaggādibhāvanimittesu dukkaṭesu adhammakammamūlakaṃ pācittiyameva pāḷiyaṃ sabbattha vuttanti āha ‘‘adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyānī’’ti. Sesamettha uttānameva. Asammatatā, bhikkhuniyā paripuṇṇūpasampannatā, ovādavasena aṭṭhagarudhammabhaṇananti imāni panettha tīṇi aṅgāni.

187教诫学处注释完毕。

Ovādasikkhāpadavaṇṇanā niṭṭhitā.

188二、日没学处注释

2. Atthaṅgatasikkhāpadavaṇṇanā

153第二，对于善法的持续实践，是依前行阶段的修习而说的。“牟尼”即了知。以彼智慧，即以称为阿罗汉果慧的智慧。“于诸道”即于方便道中。因阿罗汉已圆满学处，故说“此亦……云云”。或者，“不放逸者、学者”这些词应视为表原因之义，因此，以不放逸为因、以学为因，而增上心，这是其义。“忧”即心的热恼。于此，应知：以“增上心”指增上心学，以“不放逸”指增上戒学，以“牟尼于牟尼道中学”指增上慧学；或者，以“牟尼”指增上慧学，以“于牟尼道中学”指那些出世间学的前行修习，而以“无忧”等句，则开示了学处圆满的功德。

153. Dutiye kusalānaṃ dhammānaṃ sātaccakiriyāyāti pubbabhāgappaṭipattivasena vuttaṃ. Munātīti jānāti. Tena ñāṇenāti tena arahattaphalapaññāsaṅkhātena ñāṇena. Pathesūti upāyamaggesu. Arahato pariniṭṭhitasikkhattā āha ‘‘idañca…pe… vutta’’nti. Atha vā ‘‘appamajjato sikkhato’’ti imesaṃ padānaṃ hetuatthatā daṭṭhabbā, tasmā appamajjanahetu sikkhanahetu ca adhicetasoti attho. Sokāti cittasantāpā. Ettha ca adhicetasoti iminā adhicittasikkhā, appamajjatoti iminā adhisīlasikkhā, munino monapathesu sikkhatoti etehi adhipaññāsikkhā, muninoti vā etena adhipaññāsikkhā, monapathesu sikkhatoti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgappaṭipadā, sokā na bhavantītiādīhi sikkhāpāripūriyā ānisaṃsā pakāsitāti veditabbaṃ.

140“Kokanuda”是莲花的修饰语，如同“kokāsaya”一般。据说那种莲花叶子繁多、色彩具足、且极为芳香。也有人称“名为Kokanuda的是白莲花”。“Pāto”即清晨。此处的意思是：犹如名为Kokanuda的莲花，在清晨日出时分绽放、盛开，芬芳不散，光彩照人；同样，请你看那以身体之香与功德之香而芬芳、在秋季于空中如同太阳般以自身光辉照耀、因肢节放出光明而称为“Angīrasa”的正等正觉者。

Kokanudanti padumavisesanaṃ yathā ‘‘kokāsaya’’nti, taṃ kira bahupattaṃ vaṇṇasampannaṃ ativiya sugandhañca hoti. ‘‘Kokanudaṃ nāma setapaduma’’ntipi vadanti. Pātoti pageva. Ayañhettha attho – yathā kokanudasaṅkhātaṃ padumaṃ pāto sūriyuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇajutitāya aṅgīrasaṃ sammāsambuddhaṃ passāti.

141“不能”的意思是：此教法以修行为核心，而修行又以教理学习为根本，你却无法学习教理，因此说“不能”，这是其意旨。“一块干净的布片”指以神通所化作的、清净的布片。据说那时世尊说：“不能诵习者，在我的教法中并非名为不能，比丘，莫忧愁！”然后拉着他的手臂进入寺院，以神通化作一块布片，交给他并说：“来，比丘，你一边擦拭这个，一边反复诵习‘除尘、除尘’。”他因过去生的宿缘，在那里……

Abhabboti paṭipattisāramidaṃ sāsanaṃ, paṭipatti ca pariyattimūlikā, tvañca pariyattiṃ uggahetuṃ asamattho, tasmā abhabboti adhippāyo. Suddhaṃ pilotikakhaṇḍanti iddhiyā abhisaṅkhataṃ parisuddhaṃ coḷakhaṇḍaṃ. Tadā kira bhagavā ‘‘na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhū’’ti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā ‘‘handa, bhikkhu, imaṃ parimajjanto ‘rajoharaṇaṃ rajoharaṇa’nti punappunaṃ sajjhāyaṃ karohī’’ti vatvā adāsi tattha pubbekatādhikārattā.

142据说他过去生曾为国王，右绕城市巡行时，额头出汗，便用一块干净的布擦拭额头，布被弄脏了。他想：“依于此身，这样一块干净的布失去了本来的状态而变脏了，诸行确实无常啊！”由此获得了无常想。以此因缘，那块除尘布就成了他的助缘。“除尘”即除去尘垢。生起悚惧感：即通过引发不净想与无常想而生起悚惧感。他如理作意地擦拭时，想：“布是干净的，这里没有过失，这是自身的过失。”从而获得了不净想与无常想，然后将智慧投入五蕴，通过名色把握等，依聚思维等次第增长观智，从生灭智等顺次将观智推进至随顺智、种姓智的近处。关于此，说“他开始了观修”。“说示光耀偈”：即说示了以解答光耀为前提而说的偈颂，称为光耀偈，他宣说了此偈，这是其义。

So kira pubbe rājā hutvā nagaraṃ padakkhiṇaṃ karonto nalāṭato sede muccante parisuddhena sāṭakena nalāṭaṃ puñchi, sāṭako kiliṭṭho ahosi . So ‘‘imaṃ sarīraṃ nissāya evarūpo parisuddhasāṭako pakatiṃ jahitvā kiliṭṭho jāto, aniccā vata saṅkhārā’’ti aniccasaññaṃ paṭilabhati, tena kāraṇenassa rajoharaṇameva paccayo jāto. Rajaṃ haratīti rajoharaṇaṃ. Saṃvegaṃ paṭilabhitvāti asubhasaññaṃ aniccasaññañca upaṭṭhapento saṃvegaṃ paṭilabhitvā. So hi yoniso ummajjanto ‘‘parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ doso’’ti asubhasaññaṃ aniccasaññañca paṭilabhitvā nāmarūpapariggahādinā pañcasu khandhesu ñāṇaṃ otāretvā kalāpasammasanādikkamena vipassanaṃ vaḍḍhetvā udayabbayañāṇādipaapāṭiyā vipassanaṃ anulomagotrabhusamīpaṃ pāpesi. Taṃ sandhāya vuttaṃ ‘‘vipassanaṃ ārabhī’’ti. Obhāsagāthaṃ abhāsīti obhāsavissajjanapubbakabhāsitagāthā obhāsagāthā, taṃ abhāsīti attho.

143在此处，所谓“以‘增上心’说示了此光耀偈”正是在这里说的。然而在《清净道论》（清净道论 2.386）、《法句经注》（法句经注 1.周利般陀伽长老事）以及《长老偈注》（长老偈注 2.566）中：

Ettha ca ‘‘adhicetasoti imaṃ obhāsagāthaṃ abhāsī’’ti idheva vuttaṃ. Visuddhimagge (visuddhi. 2.386) pana dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.cūḷapanthakattheravatthu) theragāthāsaṃvaṇṇanāyañca (theragā. aṭṭha. 2.566) –

144“贪是尘垢，并非指微尘；

‘‘Rāgo rajo na ca pana reṇu vuccati;

145‘尘垢’是贪欲的增上语；

Rāgassetaṃ adhivacanaṃ rajoti;

146智者断除了此尘垢，

Etaṃ rajaṃ vippajahitvā paṇḍitā;

147他们安住于离尘垢者的教法中。

Viharanti te vigatarajassa sāsane.

148“嗔……（中略）……教法中。

‘‘Doso…pe… sāsane.

149“痴是尘垢，并非指微尘；

‘‘Moho rajo na ca pana reṇu vuccati;

150‘尘垢’是痴的增上语；

Mohassetaṃ adhivacanaṃ rajoti;

151智者断除了此尘垢，

Etaṃ rajaṃ vippajahitvā paṇḍitā;

152他们安住于离尘垢者的教法中。”

Viharanti te vigatarajassa sāsaneti. –

153他说了这三首光耀偈。而“增上心”这首偈颂，是周利般陀伽长老的优陀那偈，这在此巴利本中已有记载。但在《长老偈》中，周利般陀伽长老的优陀那偈里并未收录此偈，那里说：“这是一优陀那长老的优陀那偈”（长老偈注 1.一优陀那长老偈注释）。尽管如此，由于此巴利本及注释中如此记载，因此应理解为：这首优陀那偈也是周利般陀伽长老的，并且是作为光耀偈而被世尊说示的。他证得了阿罗汉：即证得了具足神通与无碍解的阿罗汉。从“你不能”等语来看，出于悲悯而将共住弟子等从僧团寺院中驱出，似乎是无罪的。因为这位长老并非故意那样做，或者是在驱出学处尚未制定时长老那样做的，应如此理解。

Imā tisso obhāsagāthā abhāsī’’ti vuttaṃ. Adhicetasoti ca ayaṃ cūḷapanthakattherassa udānagāthāti imissāyeva pāḷiyā āgataṃ. Theragāthāyaṃ pana cūḷapanthakattherassa udānagāthāsu ayaṃ anāruḷhā, ‘‘ekudāniyattherassa pana ayaṃ udānagāthā’’ti (theragā. aṭṭha. 1.ekudāniyattheragāthāvaṇṇanā) tattha vuttaṃ. Evaṃ santepi imissā pāḷiyā aṭṭhakathāya ca evamāgatattā cūḷapanthakattherassapi ayaṃ udānagāthā obhāsagāthāvasena ca bhagavatā bhāsitāti gahetabbaṃ. Arahattaṃ pāpuṇīti abhiññāpaṭisambhidāparivāraṃ arahattaṃ pāpuṇi. Abhabbo tvantiādivacanato anukampāvasena saddhivihārikādiṃ saṅghikavihārā nikkaḍḍhāpentassa anāpatti viya dissati. Abhabbo hi thero sañcicca taṃ kātuṃ, nikkaḍḍhanasikkhāpade vā apaññatte therena evaṃ katanti gahetabbaṃ.

156第156条，教诫者的波逸提：即在日落后，以重法或其他法教诫比丘尼者，即使是已受指派的，也犯波逸提。其余在此是易解的。日落、对方是具足戒的比丘尼、教诫，这是此处的三要素。

156.Ovadantassa pācittiyanti atthaṅgate sūriye garudhammehi vā aññena vā dhammeneva ovadantassa sammatassapi pācittiyaṃ. Sesamettha uttānameva. Atthaṅgatasūriyatā, paripuṇṇūpasampannatā, ovadananti imāni panettha tīṇi aṅgāni.

205日没学处注释完毕。

Atthaṅgatasikkhāpadavaṇṇanā niṭṭhitā.

206三、比丘尼住所学处注释

3. Bhikkhunupassayasikkhāpadavaṇṇanā

162第162条，第三段意义易解。前往比丘尼住处、对方是具足戒的比丘尼、非适当时间、以重法教诫，这是此处的四要素。

162. Tatiyaṃ uttānatthameva. Upassayūpagamanaṃ, paripuṇṇūpasampannatā, samayābhāvo, garudhammehi ovadananti imāni panettha cattāri aṅgāni.

208比丘尼住所学处注释完毕。

Bhikkhunupassayasikkhāpadavaṇṇanā niṭṭhitā.

209四、利养学处注释

4. Āmisasikkhāpadavaṇṇanā

164第四项中，“对已受具足戒者……比丘尼教诫者”与“欲使其羞愧”相关联。而根据“欲说其坏话、欲使其名誉扫地”之义，在“已受具足戒者”等词中，应作格变化为“对已受具足戒者”，依此义而说“其义应依说嫌责者中所说的方法来理解”。对于说“以衣服为由而教诫”等语者，应知每说出一句话即犯波逸提。根据巴利经文“对未受僧团认可的已受具足戒者”以及注释书所说“由受认可者或由僧团托付责任而任命者”，应知：具足八支的受认可者，或因欲远行而请求“在我回来之前，责任由你承担”并受任命者，在其缺席时，或由僧团同样托付责任而任命者，可以八敬法或其他法来教诫。因此，“若比丘教诫未受认可的比丘尼，犯波逸提”这句话，应理解为是针对事先未托付责任而任命者而说的。

164. Catutthe ‘‘upasampannaṃ…pe… bhikkhunovādaka’’nti imesaṃ ‘‘maṅkukattukāmo’’ti iminā sambandho. ‘‘Avaṇṇaṃ kattukāmo ayasaṃ kattukāmo’’ti imesaṃ pana vasena ‘‘upasampanna’’ntiādīsu ‘‘upasampannassā’’ti vibhattivipariṇāmo kātabboti imamatthaṃ sandhāya ‘‘ujjhāpanake vuttanayenevattho veditabbo’’ti vuttaṃ. ‘‘Cīvarahetu ovadatī’’tiādinā bhaṇantassa ekekasmiṃ vacane niṭṭhite pācittiyaṃ veditabbaṃ. ‘‘Upasampannaṃ saṅghena asammata’’nti pāḷivacanato ‘‘sammatena vā saṅghena vā bhāraṃ katvā ṭhapito’’ti aṭṭhakathāvacanato ca aṭṭhahi aṅgehi samannāgato sammatena vā vippavasitukāmena ‘‘yāvāhaṃ āgamissāmi, tāva te bhāro hotū’’ti yācitvā ṭhapito tassābhāvato saṅghena vā tatheva bhāraṃ katvā ṭhapito aṭṭhahi garudhammehi aññena vā dhammena ovadituṃ labhatīti veditabbaṃ. Tasmā ‘‘yo pana, bhikkhu, asammato bhikkhuniyo ovadeyya, pācittiya’’nti idaṃ pageva bhāraṃ katvā aṭṭhapitaṃ sandhāya vuttanti gahetabbaṃ.

168168. 无犯：原本就以衣服为由……教诫者而说。此处，对于以物质利益为由而教诫者，若以“他以物质利益为由而教诫”的想法而这样说者，无犯；但若心想“他并非以物质利益为由而教诫”者，则犯恶作。对于并非以物质利益为由而教诫者，若以“他以物质利益为由而教诫”的想法而说者，亦无犯，因为此学处是依心念而犯。其余在此易解。已受具足戒、依法获得认可、无物质利益动机、以欲说坏话之心而这样说，此为此处的四支。

168.Anāpatti pakatiyā cīvarahetu…pe… ovadantaṃ bhaṇatīti ettha āmisahetu ovadantaṃ ‘‘āmisahetu ovadatī’’ti saññāya evaṃ bhaṇantassa anāpatti, ‘‘na āmisahetu ovadatī’’ti saññino pana dukkaṭaṃ, na āmisahetu ovadantaṃ pana ‘‘āmisahetu ovadatī’’ti saññāya bhaṇantassapi anāpatti sacittakattā sikkhāpadassa. Sesamettha uttānameva. Upasampannatā, dhammena laddhasammutitā, anāmisantaratā, avaṇṇakāmatāya evaṃ bhaṇananti imāni panettha cattāri aṅgāni.

212物质供养学处的注释已结束。

Āmisasikkhāpadavaṇṇanā niṭṭhitā.

169169. 第五项，亦为前述之义。

169. Pañcamaṃ uttānatthameva.

214六、令缝衣学处的注释

6. Cīvarasibbāpanasikkhāpadavaṇṇanā

175175. 第六项中，若那位比丘尼从一开始就披上那件衣，其他比丘尼看见后可能会嫌责，之后他以为大众看不到，便说“如同把收集来的东西拿走并存放起来”等语。

175. Chaṭṭhe sace sā bhikkhunī taṃ cīvaraṃ āditova pārupeyya, aññā bhikkhuniyo disvā ujjhāpeyyuṃ, tato mahājano passituṃ na labhatīti maññamāno ‘‘yathāsaṃhaṭaṃ haritvā nikkhipitvā’’tiādimāha.

176176. “取出”指一次取出。与“那些依附他们的人”相关联。所谓“裁缝义务”，是指依“应为同梵行者做”的应做性而做针线活。对戒师与依止师犯恶作，是因受用不如法之物而犯恶作。欺骗，指不说“为了你的亲属”，而只说“为了某位比丘尼”这么多。听了“为了某位比丘尼”后，他们可能会以为是其亲属，故说“因被指使做不如法之事”。即使不说“这是你母亲的衣”等语，若以清净心说“请缝这件衣”而令人缝制者，亦无犯。

176.Nīharatīti sakiṃ nīharati. Yepi tesaṃ nissitakāti sambandho. Kathinavattanti ‘‘sabrahmacārīnaṃ kātuṃ vaṭṭatī’’ti itikattabbatāvasena sūcikammakaraṇaṃ. Ācariyupajjhāyānaṃ dukkaṭanti akappiyasamādānavasena dukkaṭaṃ. Vañcetvāti ‘‘tava ñātikāyā’’ti avatvā ‘‘ekissā bhikkhuniyā’’ti ettakameva vatvā. ‘‘Ekissā bhikkhuniyā’’ti sutvā te aññātikasaññino bhaveyyunti āha ‘‘akappiye niyojitattā’’ti . ‘‘Idaṃ te mātu cīvara’’ntiādīni avatvāpi ‘‘idaṃ cīvaraṃ sibbehī’’ti suddhacittena sibbāpentassapi anāpatti.

179179. “鞋袋等”中的“等”字，包含了不能用来下着或上披的衣，此亦摄括在内。其余在此易解。为非亲属比丘尼所有、可作下着或上披之用、依所说方法缝制或令人缝制，此为此处的三支。

179.Upāhanatthavikādinti ādi-saddena yaṃ cīvaraṃ nivāsetuṃ vā pārupituṃ vā na sakkā hoti, tampi saṅgaṇhāti. Sesamettha uttānameva. Aññātikāya bhikkhuniyā santakatā, nivāsanapārupanūpagatā, vuttanayena sibbanaṃ vā sibbāpanaṃ vāti imāni panettha tīṇi aṅgāni.

218令缝衣学处的注释已结束。

Cīvarasibbāpanasikkhāpadavaṇṇanā niṭṭhitā.

219七、约定安排学处的注释

7. Saṃvidahanasikkhāpadavaṇṇanā

181181. 第七项中，“盗贼抢走了走在后面者的……”此处有经文异读“衣钵”，故说“走在后面者的衣钵”。那些比丘尼，指走在后面的比丘尼们。此处应知“走在后面者”是通过格变化来关联。“在巴利经文中，以比丘为先的约定说为‘我们走吧，姐妹；我们走吧，圣尼’，以比丘尼为先的则说‘我们走吧，圣者；我们走吧，姐妹’。”“同一段路程”指一段称为路程的道路，或一起走一段路程。“昨天”指明天。“后天”指第三天。

181. Sattame ‘‘pacchā gacchantīnaṃ corā acchindiṃsū’’ti ettha ‘‘pattacīvara’’nti pāṭhasesoti āha ‘‘pacchā gacchantīnaṃ pattacīvara’’nti. Tā bhikkhuniyoti pacchā gacchantiyo bhikkhuniyo. ‘‘Pacchā gacchantīna’’nti ca vibhattivipariṇāmenettha sambandho veditabbo. Pāḷiyaṃ ‘‘gacchāma bhagini, gacchāma ayyā’’ti bhikkhupubbakaṃ saṃvidhānaṃ vuttaṃ, ‘‘gacchāma ayya, gacchāma bhaginī’’ti bhikkhunīpubbakaṃ. Ekaddhānamagganti ekaṃ addhānasaṅkhātaṃ maggaṃ, ekato vā addhānamaggaṃ. Hiyyoti suve. Pareti tatiyadivase.

182-183182-183. 所谓两种所说的方式，指依步行方式或依派别方式而说的两种分类。四条道路的连接处为四叉路口，三条道路的连接处为三叉路口。“于村与村之间”中，其他村称为村间，故说“出村时无犯……比丘犯波逸提”。因巴利经文中“约定后”一词无简别说，故说“既不符经文”；又因说“在此范围内即使约定，比丘亦犯恶作”，故说“亦不符其余注释书”。超过半由旬者，指在没有村庄的情况下超过半由旬者。凡在半由旬内没有其他村庄之处，此处即指无村的林野；若半由旬内有村庄，则以村间计数而犯。

182-183.Dvidhā vuttappakāroti pādagamanavasena pakkhagamanavasena vāti dvidhā vuttappabhedo . Catunnaṃ maggānaṃ sambandhaṭṭhānaṃ catukkaṃ, tiṇṇaṃ maggānaṃ sambandhaṭṭhānaṃ siṅghāṭakaṃ. ‘‘Gāmantare gāmantare’’ti ettha añño gāmo gāmantaranti āha ‘‘nikkhamane anāpatti…pe… bhikkhuno pācittiya’’nti. ‘‘Saṃvidhāyā’’ti pāḷiyaṃ avisesena vuttattā ‘‘neva pāḷiyā sametī’’ti vuttaṃ, ‘‘etthantare saṃvidahitepi bhikkhuno dukkaṭa’’nti vuttattā ‘‘na sesaaṭṭhakathāya sametī’’ti vuttaṃ. Addhayojanaṃ atikkamantassāti asati gāme addhayojanaṃ atikkamantassa. Yattha hi addhayojanabbhantare añño gāmo na hoti, taṃ idha agāmakaṃ araññanti adhippetaṃ, addhayojanabbhantare pana gāme sati gāmantaragaṇanāya eva āpatti.

185185. “国土分裂”指国土遭掠夺。“登上轮”指登上行路之轮或车轮。其余易解。两人约定后上路、非约定地点、无适当因缘、非灾祸时、进入村间或超过半由旬，此为此处的五支。与单方受具足戒者等同行者，则以有关妇女的学处而犯。

185.Raṭṭhabhedeti raṭṭhavilope. Cakkasamāruḷhāti iriyāpathacakkaṃ sakaṭacakkaṃ vā samāruḷhā. Sesaṃ uttānameva. Dvinnampi saṃvidahitvā maggappaṭipatti , avisaṅketaṃ, samayābhāvo, anāpadā, gāmantarokkamanaṃ vā addhayojanātikkamo vāti imāni panettha pañca aṅgāni. Ekatoupasampannādīhi saddhiṃ gacchantassa pana mātugāmasikkhāpadena āpatti.

223约定安排学处的注释已结束。

Saṃvidahanasikkhāpadavaṇṇanā niṭṭhitā.

224八、登船学处的注释

8. Nāvābhiruhanasikkhāpadavaṇṇanā

188188. 第八项中，以世俗的甜头与交友关系而约定以游戏为先，这一差别由“如此这些……与比丘尼们一起乘船游戏”以及“向上游或向下游”而成立。

188. Aṭṭhame lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvāti ayaṃ viseso ‘‘evamime…pe… bhikkhunīhi saddhiṃ nāvāya kīḷantī’’ti iminā ‘‘uddhaṃgāminiṃ vā adhogāminiṃ vā’’ti iminā ca siddho.

189关于“河流从何处至他乡”，有说：“于某河流”等。所谓“以其有村落的河岸……乃至半由旬计算”，是指仅就沿每一岸行走而言；若有人沿如此河流的中央行走，他们说，按村落间计算和按半由旬计算，皆犯戒。以“一切注释书中”等语，论证自己所说之义。他们说：“由于以游戏为先导而与比丘尼相约登船，在河流中即犯波逸提；因此，在湖泊、大海等处，若以游戏为先导，唯犯恶作，不犯波逸提。”有人因“以世间利养、交友亲近为缘，以游戏为先导而相约”这句话，说“此学处属不善心、世间罪”，此不应采纳。因为即使以游戏为先导登船后，在进入村落间或超过半由旬时，即使具足善心或无记心，也会犯戒。若彼生起悚惧感而证得阿罗汉果，或入睡，或作意业处而行，他哪里还有不善心俱，而称此学处为不善心、世间罪呢？因此，成立为“制立罪、三心”。其余此处易明。

189. Nadiyā kuto gāmantaranti āha ‘‘yassā nadiyā’’tiādi. ‘‘Tassā sagāmakatīrapassena…pe… addhayojanagaṇanāyāti ekekapasseneva gamanaṃ sandhāya vuttattā tādisikāya nadiyā majjhena gacchantassa gāmantaragaṇanāya addhayojanagaṇanāya ca āpattī’’ti vadanti. Sabbaaṭṭhakathāsūtiādinā attanā vuttamevatthaṃ samattheti. ‘‘Kīḷāpurekkhāratāya bhikkhuniyā saddhiṃ saṃvidhāya nāvaṃ abhiruhantassa nadiyaṃyeva pācittiyassa vuttattā vāpisamuddādīsu kīḷāpurekkhāratāya dukkaṭameva, na pācittiya’’nti vadanti. ‘‘Lokassādamittasanthavavasena kīḷāpurekkhārā saṃvidahitvā’’ti vacanato keci ‘‘imaṃ sikkhāpadaṃ akusalacittaṃ lokavajja’’nti vadanti, taṃ na gahetabbaṃ. Kīḷāpurekkhāratāya hi abhiruhitvāpi gāmantarokkamane addhayojanātikkame vā kusalābyākatacittasamaṅgīpi hutvā āpattiṃ āpajjati . Yadi hi so saṃvegaṃ paṭilabhitvā arahattaṃ vā sacchikareyya, niddaṃ vā okkameyya, kammaṭṭhānaṃ vā manasi karonto gaccheyya, kuto tassa akusalacittasamaṅgitā, yenidaṃ sikkhāpadaṃ akusalacittaṃ lokavajjanti vuccati, tasmā paṇṇattivajjaṃ ticittanti siddhaṃ. Sesamettha uttānameva.

227登船学处之解释已毕。

Nāvābhiruhanasikkhāpadavaṇṇanā niṭṭhitā.

228九、煮食学处之解释

9. Paripācitasikkhāpadavaṇṇanā

194第九条中，“已准备”指为比丘们而准备。“若是亲属或已邀请者”，在此，即使比丘的（施主）是非亲属、未邀请者，若比丘尼的（施主）是亲属、已邀请者，亦可行。

194. Navame paṭiyāditanti bhikkhūnaṃ atthāya sampāditaṃ. Ñātakā vā honti pavāritā vāti ettha sacepi bhikkhuno aññātakā appavāritā ca siyuṃ, bhikkhuniyā ñātakā pavāritā ce, vaṭṭati.

197为断绝恶比丘的党羽，此（学处）被制定，因此唯在五种主食中犯戒。至于“除五种主食外，一切处无犯”，这是为了显示依此学处不犯的情况。因为若食用由乞求所得者，依他处所说之理，犯恶作。其余易明。比丘尼已煮食之状态、知、非居士筹备、为米饭等之一、其吞咽，此为此处五要素。

197. Pāpabhikkhūnaṃ pakkhupacchedāya idaṃ paññattaṃ, tasmā pañcabhojaneyeva āpatti vuttā. Pañca bhojanāni ṭhapetvā sabbattha anāpattīti idaṃ pana iminā sikkhāpadena anāpattidassanatthaṃ vuttaṃ. Viññattiyā uppannaṃ paribhuñjantassa hi aññattha vuttanayena dukkaṭaṃ. Sesaṃ uttānameva. Bhikkhuniparipācitabhāvo, jānanaṃ, gihisamārambhābhāvo, odanādīnaṃ aññataratā, tassa ajjhoharaṇanti imāni panettha pañca aṅgāni.

231煮食学处之解释已毕。

Paripācitasikkhāpadavaṇṇanā niṭṭhitā.

232十、独坐学处之解释

10. Rahonisajjasikkhāpadavaṇṇanā

198第十条中，“以优波难陀的第四学处”是指与女人在无覆盖处共独坐的学处。虽然那在裸形衣品中是第五学处，但因为在以优波难陀长老为缘而制定的（学处）中，它是第四，故说“以优波难陀的第四学处”。由于此学处的事缘比第四学处的事缘先生起，此学处先被制定。又，应知：唯以此学处制定了仅与比丘尼独坐的犯戒，上面与女人共独坐的犯戒是另外制定的。

198. Dasame upanandassa catutthasikkhāpadenāti appaṭicchanne mātugāmena saddhiṃ rahonisajjasikkhāpadaṃ sandhāya vuttaṃ. Kiñcāpi taṃ acelakavagge pañcamasikkhāpadaṃ hoti, upanandattheraṃ ārabbha paññattesu pana catutthabhāvato ‘‘upanandassa catutthasikkhāpadenā’’ti vuttaṃ. Catutthasikkhāpadassa vatthuto imassa sikkhāpadassa vatthuno paṭhamaṃ uppannattā idaṃ sikkhāpadaṃ paṭhamaṃ paññattaṃ. Iminā ca sikkhāpadena kevalaṃ bhikkhuniyā eva rahonisajjāya āpatti paññattā, upari mātugāmena saddhiṃ rahonisajjāya āpatti visuṃ paññattāti daṭṭhabbaṃ.

234独坐学处之解释已毕。

Rahonisajjasikkhāpadavaṇṇanā niṭṭhitā.

235比丘尼品第三已毕。

Niṭṭhito bhikkhunivaggo tatiyo.

170第四章饮食分篇

4. Bhojanavaggo

237一、住处施食学处的解释

1. Āvasathapiṇḍasikkhāpadavaṇṇanā

206饮食品第一学处中，“能行半由旬或一由旬”，在此，即使能行那么远，若行那么远而未得食，从此处食亦可行。“唯此等”指唯此等外道。“此许数”指在此外道中，为此许数。“一日应食”指一日唯应食一次。但不应因“一日应食”之言，而认为一日中可反复食。从最初开始不得再食，以此显示：在先前已食之处，即使一处，亦不得再食。

206. Bhojanavaggassa paṭhamasikkhāpade addhayojanaṃ vā yojanaṃ vā gantuṃ sakkotīti ettha tattakaṃ gantuṃ sakkontassapi tāvatakaṃ gantvā aladdhabhikkhassa ito bhuñjituṃ vaṭṭati. Imesaṃyevāti imesaṃ pāsaṇḍānaṃyeva. Ettakānanti imasmiṃ pāsaṇḍe ettakānaṃ. Ekadivasaṃ bhuñjitabbanti ekadivasaṃ sakiṃyeva bhuñjitabbaṃ. ‘‘Ekadivasaṃ bhuñjitabba’’nti vacanato pana ekasmiṃ divase punappunaṃ bhuñjituṃ vaṭṭatīti na gahetabbaṃ. Puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti iminā paṭhamaṃ bhuttaṭṭhānesu puna ekasmimpi ṭhāne bhuñjituṃ na vaṭṭatīti dasseti.

208他们说：“‘去时或来时’，此应依半由旬而取。” “中途已行之处”是就属于一人的而言。“来时亦同此理”，为详细说明略说之义，而说“去后返回”等。若在犯戒处再食，应说无犯。在去时和来时，除第一次食外，于中途一日行处及一日（停留处），显示了反复食；但在去日和来日，心想“我将去、我将来”而食，实属可行。即使以净信心反复食，于反复食亦无犯。为他人而指定施设的，比丘根本不应取，故说“唯为比丘们”。其余此处易明。住处施食性、无病、未住下而食，此为此处三要素。

208.‘‘Gacchanto vā āgacchanto vāti idaṃ addhayojanavasena gahetabba’’nti vadanti. Antarāmagge gataṭṭhāneti ekasseva santakaṃ sandhāya vuttaṃ. ‘‘Āgacchantepi eseva nayo’’ti saṅkhepena vuttamevatthaṃ vibhāvento ‘‘gantvā paccāgacchanto’’tiādimāha. Āpattiṭṭhāneyeva puna bhuñjantassa anāpatti vattabbāti gamane āgamane ca paṭhamaṃ bhojanaṃ avatvā antarāmagge ekadivasaṃ gataṭṭhāne ca ekadivasanti punappunaṃ bhojanameva dassitaṃ, gamanadivase pana āgamanadivase ca ‘‘gamissāmi āgamissāmī’’ti bhuñjituṃ vaṭṭatiyeva. Suddhacittena punappunaṃ bhuñjantassapi punappunaṃ bhojane anāpatti. Aññassatthāya uddisitvā paññattaṃ bhikkhuno gahetumeva na vaṭṭatīti āha ‘‘bhikkhūnaṃyeva atthāyā’’ti. Sesamettha uttānameva. Āvasathapiṇḍatā, agilānatā, anuvasitvā bhojananti imāni panettha tīṇi aṅgāni.

240住处施食学处的解释完毕。

Āvasathapiṇḍasikkhāpadavaṇṇanā niṭṭhitā.

241二、众食学处的解释

2. Gaṇabhojanasikkhāpadavaṇṇanā

209第二中，“向谋杀者”指前往并被派去杀害世尊的弓箭手们。“隐密覆藏”指不显露。“射”指发射。因有“岂非亦令人杀王”之言，此学处成立于阿阇世王时，此义成立。若如此，于后之补充制定中——

209. Dutiye abhimāreti abhigantvā bhagavato māraṇatthāya niyojite dhanuddhare. Guḷhapaṭicchannoti apākaṭo. Pavijjhīti vissajjesi. Nanu rājānampi mārāpesīti vacanato idaṃ sikkhāpadaṃ ajātasattuno kāle paññattanti siddhaṃ, evañca sati parato anupaññattiyaṃ –

174“尔时，摩揭陀国斯尼耶频婆娑罗王的血亲眷属，于邪命外道中出家。时，彼邪命外道至摩揭陀国斯尼耶频婆娑罗王处，至已，对摩揭陀国斯尼耶频婆娑罗王如是言……乃至……（比丘们）生疑悔而不接受。”

‘‘Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ñātisālohito ājīvakesu pabbajito hoti. Atha kho so ājīvako yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ etadavoca…pe… kukkuccāyantā nādhivāsentī’’ti –

175为何如此说呢？据说，那位邪命外道从频毗娑罗王时代开始便作此布施，后来在阿阇世王时代，由于学处制定后比丘们心生疑虑，便不再接受此布施，因此应知，从最初开始便开示此事的缘由。而“那时，那位邪命外道派遣使者到比丘们那里”这句话，是就此后该邪命外道时常邀请比丘并作布施，在阿阇世王时代学处制定后，他派遣使者到比丘们那里这件事而说的。

Idaṃ kasmā vuttanti? So kira ājīvako taṃ dānaṃ dento bimbisārakālato paṭṭhāya adāsi, pacchā ajātasattukāle sikkhāpadapaññattito paṭṭhāya bhikkhū kukkuccāyantā taṃ dānaṃ na paṭiggaṇhiṃsu, tasmā ādito paṭṭhāya taṃ vatthu dassitanti veditabbaṃ. ‘‘Atha kho so ājīvako bhikkhūnaṃ santike dūtaṃ pāhesī’’ti idañca tato pabhuti so ājīvako antarantarā bhikkhū nimantetvā dānaṃ dento ajātasattukāle sikkhāpade paññatte yaṃ bhikkhūnaṃ santike dūtaṃ pāhesi, taṃ sandhāya vuttaṃ.

215215. 由于彼此殊胜而离尘垢，故为“离垢”，即从彼处而来，或生于彼处，或存在于此，故称“离垢者”，他们即是“离垢者”。然而，由于他们在族姓、行仪等方面有种种不同，故说“种种离垢者”。而在注释书中，则说“从种种不同的他国而来”，即仅就国土而言其种种不同。

215. Aññamaññavisiṭṭhattā visadisaṃ rajjaṃ virajjaṃ, tato āgatā, tattha vā jātā, bhavāti vā verajjā, te eva verajjakā. Te pana yasmā gottacaraṇādivibhāgena nānappakārā, tasmā vuttaṃ ‘‘nānāverajjake’’ti. Aṭṭhakathāyaṃ pana nānāvidhehi aññarajjehi āgateti rajjānaṃyeva vasena nānappakāratā vuttā.

217-218217-218. 由于此学处是在以暗示乞求后而食的事缘中制定的，因此“暗示乞求后的众食”依事缘本身即已明了，故不就此解说，而在分别句中依邀请的方式解说众食：“众食者，即……受邀请而食”。然而，有人可能会疑惑：“有些学处可能与事缘不相应，但依分别句所说的方法，仅以邀请的方式即成众食”，为了消除此疑惑，故说“然而，此众食由两种方式产生”。关于“执取五种食物的名称”，在此有人说：“即使说‘请取食物’，也仍然构成众食。”而在三处《结文》中说：“在下方的行路事缘和登船事缘中，当说‘尊者，请就在这里用食’时，由于比丘们心生疑虑而不接受，因此即使说‘请用食’，也不构成众食。”然而，由于说到“执取五种食物的名称而邀请”，因此只有在执取食物名称而说“请用米饭”或“请用饭食”时，才构成众食，否则不然。在“尊者，请就在这里用食”这句话中，也应理解为：他们是在说了“米饭”或“饭食”之后才这样邀请的。或者，由于他们是依团体而被邀请，那些比丘因不知恩而心生疑虑，故不接受——这是我们（审慎）的看法，应加斟酌后采纳更合理者。

217-218. Imassa sikkhāpadassa viññattiṃ katvā bhuñjanavatthusmiṃ paññattattā viññattito gaṇabhojanaṃ vatthuvaseneva pākaṭanti taṃ avatvā ‘‘gaṇabhojanaṃ nāma yattha…pe… nimantitā bhuñjantī’’ti nimantanavaseneva padabhājane gaṇabhojanaṃ vuttaṃ. ‘‘Kiñci pana sikkhāpadaṃ vatthuananurūpampi siyāti padabhājane vuttanayena nimantanavaseneva gaṇabhojanaṃ hotīti kesañci āsaṅkā bhaveyyā’’ti taṃnivattanatthaṃ ‘‘taṃ panetaṃ gaṇabhojanaṃ dvīhākārehi pasavatī’’ti vuttaṃ. Pañcannaṃ bhojanānaṃ nāmaṃ gahetvāti ettha ‘‘bhojanaṃ gaṇhathāti vuttepi gaṇabhojanaṃ hotiyevā’’ti vadanti. ‘‘Heṭṭhā addhānagamanavatthusmiṃ nāvābhiruhanavatthusmiñca ‘idheva, bhante, bhuñjathā’ti vutte yasmā kukkuccāyantā na paṭiggaṇhiṃsu, tasmā ‘bhuñjathā’ti vuttepi gaṇabhojanaṃ na hotiyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimantetī’’ti vuttattā pana ‘‘odanaṃ bhuñjathā’’ti vā ‘‘bhattaṃ bhuñjathā’’ti vā bhojananāmaṃ gahetvāva vutte gaṇabhojanaṃ hoti, na aññathā. ‘‘Idheva, bhante, bhuñjathā’’ti etthāpi ‘‘odana’’nti vā ‘‘bhatta’’nti vā vatvāva te evaṃ nimantesunti gahetabbaṃ. Gaṇavasena vā nimantitattā te bhikkhū apakataññutāya kukkuccāyantā na paṭiggaṇhiṃsūti ayaṃ amhākaṃ khanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ.

178关于“一起取”者，在此应理解为：彼此不放开十二肘的距离而站立，即称为“一起取”。根据“他们可能会暗示说：‘请给我们四人饭食’”这句话，以及前文“你给一位比丘饭食，你给两位”这样暗示的说法，应知：即使是通过他人为自己而作的暗示，若接受者也构成众食。关于“如此由暗示而产生”，在此应知：当有暗示时，若取食者一起取食，则依此学处犯戒；若分别取食，则依美味食物和米饭的暗示而犯戒。

Ekato gaṇhantīti ettha aññamaññassa dvādasahatthaṃ amuñcitvā ṭhitā ekato gaṇhanti nāmāti gahetabbaṃ. ‘‘Amhākaṃ catunnampi bhattaṃ dehīti vā viññāpeyyu’’nti vacanato heṭṭhā ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinnanti evaṃ viññāpetvā’’ti vacanato ca attano atthāya aññehi viññattampi sādiyantassa gaṇabhojanaṃ hotiyevāti daṭṭhabbaṃ. Evaṃ viññattito pasavatīti ettha viññattiyā sati gaṇhantassa ekato hutvā gahaṇe iminā sikkhāpadena āpatti, visuṃ gahaṇe paṇītabhojanasūpodanaviññattīhi āpatti veditabbā.

179“安排”指以五部分等方式进行整理。“拍打”指顺风剪断后，用手或小杖拍打。“作线”指搓线。“缠绕”指缠绕在小杖或手上。有人说：“在此，制作全新的衣称为‘衣作’，而在旧衣上缝针则不称为‘衣作’。”有人说：“根据‘第四人到来则不能度过’这句话，如果没有其他人到来，只有四人坐在那里而不能度过，则是不允许的。”

Vicāretīti pañcakhaṇḍādivasena saṃvidahati. Ghaṭṭetīti anuvātaṃ chinditvā hatthena daṇḍakena vā ghaṭṭeti. Suttaṃ karotīti suttaṃ vaṭṭeti. Valetīti daṇḍake vā hatthe vā āvaṭṭeti. ‘‘Abhinavasseva cīvarassa karaṇaṃ idha cīvarakammaṃ nāma, purāṇacīvare sūcikammaṃ nāma na hotī’’ti vadanti. ‘‘Catutthe āgate na yāpentīti vacanato sace añño koci āgacchanto natthi, cattāroyeva ca tattha nisinnā yāpetuṃ na sakkonti, na vaṭṭatī’’ti vadanti.

220220. 由于是导致众食犯戒的邀请，故说“不净邀请”。“使进入”即令其坐下。“众破坏”意指众不犯戒。根据“凡有四位比丘……而食”这段巴利文相合，故说“其余者则成为满众者”。“无差别”即不区分“病人或作衣者”而以通称说之。因此，即由于无差别之说。“食后离去者”，在此即使未离去，当食事完毕时，取食也是可以的。而“那些食物未被他们一起取用”，是指那些不会引起疑虑的食物，那些比丘并未一起取用，而是由一人后来取用。“大长老”是就比丘们而说。由于担心使者再次迎面来说“请取饭食”，故说“就站在村门口”。各处前往，即前往站在各条巷弄等处的人那里。即使是为比丘们而放置在屋门前布施，也依同理。关于“请返回”这句话，因为先说了“请返回”而中断，后来才说“请取饭食”，所以返回是允许的。其余在此是显而易见的。在此，众食性、无因缘、吞咽，此为三要素。

220. Gaṇabhojanāpattijanakanimantanabhāvato ‘‘akappiyanimantana’’nti vuttaṃ. Sampavesetvāti nisīdāpetvā. Gaṇo bhijjatīti gaṇo āpattiṃ na āpajjatīti adhippāyo. ‘‘Yattha cattāro bhikkhū…pe… bhuñjantī’’ti imāya pāḷiyā saṃsandanato ‘‘itaresaṃ pana gaṇapūrako hotī’’ti vuttaṃ. Avisesenāti ‘‘gilāno vā cīvarakārako vā’’ti avisesetvā sabbasādhāraṇavacanena. Tasmāti avisesitattā. Bhutvā gatesūti ettha agatesupi bhojanakicce niṭṭhite gaṇhituṃ vaṭṭati . Tāni ca tehi ekato na gahitānīti yehi bhojanehi visaṅketo natthi, tāni bhojanāni tehi bhikkhūhi ekato na gahitāni ekena pacchā gahitattā. Mahāthereti bhikkhū sandhāya vuttaṃ. Dūtassa puna paṭipathaṃ āgantvā ‘‘bhattaṃ gaṇhathā’’ti vacanabhayena ‘‘gāmadvāre aṭṭhatvāvā’’ti vuttaṃ. Tattha tattha gantvāti antaravīthiādīsu tattha tattha ṭhitānaṃ santikaṃ gantvā. Bhikkhūnaṃ atthāya gharadvāre ṭhapetvā diyyamānepi eseva nayo. Nivattathāti vuttapade nivattituṃ vaṭṭatīti ‘‘nivattathā’’ti vicchinditvā pacchā ‘‘bhattaṃ gaṇhathā’’ti vuttattā vaṭṭati. Sesamettha uttānameva. Gaṇabhojanatā, samayābhāvo, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.

250众食学处的解释完毕。

Gaṇabhojanasikkhāpadavaṇṇanā niṭṭhitā.

251三、相续食学处的解释

3. Paramparabhojanasikkhāpadavaṇṇanā

221221. 在第三学处中，由于依家族次第无间断地持续布施，故巴利文中说“饭食次第未中断”，意即中间不停而持续进行。“依惯用语”即依通常的说法。因为他并非只给枣子大小的一点，而是依惯用语如此说。用枣粉、糖等调制的称为“枣子酱”。

221. Tatiye kulapaṭipāṭiyā abbocchinnaṃ katvā nirantaraṃ diyyamānattā ‘‘bhattapaṭipāṭi aṭṭhitā hotī’’ti pāḷiyaṃ vuttaṃ, antarā aṭṭhatvā nirantaraṃ pavattāti vuttaṃ hoti. Upacāravasenāti vohāravasena. Na hi so badaramattameva deti, upacāravasena pana evaṃ vadati. Badaracuṇṇasakkharādīhi payojitaṃ ‘‘badarasāḷava’’nti vuccati.

226仅仅通过净施的方式，那顿饭食便名为‘不存在’。因此，除了依随增制而设立的净施之外，只保留了依原初制立的学处。然而，在《附随》中，将允许净施也视为等同随增制，故说‘四种随增制’。后来，在讲述《大灯》等注疏中所说的方法时，由于与巴利圣典相核对，他确立了仅‘当面净施’。但也有些人说：‘那时，长老将食物置于自己面前，由于世尊不在场，他没有做当面净施；而世尊也未单独开许当面净施，即便如此，当面净施也是可行的。’正因如此，在《本母注》中也说：‘若有比丘，于五位同法者中的某一位，或当面说“我将我的餐食期望给予你”或“我净施”，或背地说“我给予某某”或“我净施”，如此未对最初的邀请作净施，而后在后来被邀请的家中获得食物，即使吞下仅仅一粒米，也犯波逸提。’

226. Vikappanāvaseneva taṃ bhattaṃ asantaṃ nāma hotīti anupaññattivasena vikappanaṃ aṭṭhapetvā yathāpaññattaṃ sikkhāpadameva ṭhapitaṃ. Parivāre pana vikappanāya anujānanampi anupaññattisamānanti katvā ‘‘catasso anupaññattiyo’’ti vuttaṃ. Mahāpaccariādīsu vuttanayaṃ pacchā vadanto pāḷiyā saṃsandanato parammukhāvikappanameva patiṭṭhāpesi. Keci pana ‘‘tadā attano santike ṭhapetvā bhagavantaṃ aññassa abhāvato thero sammukhāvikappanaṃ nākāsi, bhagavatā ca visuṃ sammukhāvikappanā na vuttā, tathāpi sammukhāvikappanāpi vaṭṭatī’’ti vadanti. Teneva mātikāaṭṭhakathāyampi (kaṅkhā. aṭṭha. paramparabhojanasikkhāpadavaṇṇanā) ‘‘yo bhikkhu pañcasu sahadhammikesu aññatarassa ‘mayhaṃ bhattapaccāsaṃ tuyhaṃ dammī’ti vā ‘vikappemī’ti vā evaṃ sammukhā vā ‘itthannāmassa dammī’ti vā ‘vikappemī’ti vā evaṃ parammukhā vā paṭhamanimantanaṃ avikappetvā pacchā nimantitakule laddhabhikkhato ekasitthampi ajjhoharati, pācittiya’’nti vuttaṃ.

229对于已受五种主食中任何一种邀请的人，若未对最初邀请他的那一餐食作净施，而次第食用其他餐食，这称为‘辗转食’。因此说：‘如果根本邀请在下，而后面的邀请依次在上，从上面开始食用者，犯戒。’将手伸入容器内，抓取最底部食物时，位于中间的食物也成了手中之物，因此说：‘然而，将手……乃至……以任何方式食用者，无罪。’由于牛奶和汤汁未与饭混合而浮在上层，故说：‘喝牛奶或汤汁者，无罪。’

229. Pañcahi bhojanehi nimantitassa yena yena paṭhamaṃ nimantito, tassa tassa bhojanato uppaṭipāṭiyā avikappetvā vā parassa parassa bhojanaṃ paramparabhojananti āha ‘‘sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpattī’’ti. Hatthaṃ anto pavesetvā sabbaheṭṭhimaṃ gaṇhantassa majjhe ṭhitampi antohatthagataṃ hotīti āha ‘‘hatthaṃ pana…pe… yathā tathā vā bhuñjantassa anāpattī’’ti. Khīrassa rasassa ca bhattena amissaṃ hutvā upari ṭhitattā ‘‘khīraṃ vā rasaṃ vā pivato anāpattī’’ti vuttaṃ.

184‘大优婆塞’指家主。在《大结节》中说：‘《大注》中说“犯戒”，而《古伦地》中说“可行”，两者看似矛盾，但两者的意旨已在《大灯》中阐明。’‘所有人都在邀请’是指以不如法的邀请而邀请。由于经中说：‘所谓辗转食，即受五种食物中某一种食物的邀请后，舍弃该邀请而食用其他五种食物中的某一种食物，这称为辗转食。’因此，即使最初通过乞食得到了食物，若食用该乞食所得的食物，也说‘犯戒’。由于未作净施，故说为‘语业’。此处其余内容容易理解。在此，辗转食性、无开许时节、吞咽，这是三个构成要素。

Mahāupāsakoti gehasāmiko. ‘‘Mahāaṭṭhakathāyaṃ ‘āpattī’ti vacanena kurundiyaṃ ‘vaṭṭatī’ti vacanaṃ viruddhaṃ viya dissati, dvinnampi adhippāyo mahāpaccariyaṃ vibhāvito’’ti mahāgaṇṭhipadesu vuttaṃ. Sabbe nimantentīti akappiyanimantanena nimantenti. ‘‘Paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāmā’’ti vuttattā satipi bhikkhācariyāya paṭhamaṃ laddhabhāve ‘‘piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpattī’’ti vuttaṃ. Avikappavasena ‘‘vacīkamma’’nti vuttaṃ. Sesamettha uttānameva. Paramparabhojanatā, samayābhāvo, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.

256相续食学处的解释完毕。

Paramparabhojanasikkhāpadavaṇṇanā niṭṭhitā.

257四、迦那母学处解释

4. Kāṇamātāsikkhāpadavaṇṇanā

230-231230-231. 第四项中，‘迦那之母’：迦那是一位得名‘迦那’的女孩的母亲。为何她被称为‘迦那’呢？因此说‘据说她……’等。在她幼年时，父母出于疼爱，以‘迦那姑娘，迦那姑娘’称呼她，她由此得名迦那，而她的母亲便以‘迦那母’闻名——他们如此说明此中的缘由。‘西方’指后方、西方，即面向太阳落下方向的意思。

230-231. Catutthe kāṇāya mātāti kāṇāti laddhanāmāya dārikāya mātā. Kasmā panesā kāṇā nāma jātāti āha ‘‘sā kirassā’’tiādi. Imissā daharakāle mātāpitaro sinehavasena ‘‘amma kāṇe, amma kāṇe’’ti vohariṃsu, sā tadupādāya kāṇā nāma jātā, tassā ca mātā ‘‘kāṇamātā’’ti pākaṭā ahosīti evamettha kāraṇaṃ vadanti. Paṭiyālokanti pacchimaṃ disaṃ, paccādiccanti vuttaṃ hoti.

233233. 按糕饼数量计犯波逸提：即从钵口边缘的下划线算起，位于上方的糕饼数量来计算波逸提。因为经中说‘应接受二至三钵满’，所以只要不超过钵口边缘的下划线，接受二或三钵满是允许的。

233.Pūvagaṇanāya pācittiyanti mukhavaṭṭiyā heṭṭhimalekhato upariṭṭhitapūvagaṇanāya pācittiyaṃ. ‘‘Dvattipattapūrā paṭiggahetabbā’’ti hi vacanato mukhavaṭṭiyā heṭṭhimalekhaṃ anatikkante dve vā tayo vā pattapūre gahetuṃ vaṭṭati.

235然而，在注疏中……所说：这是为了说明在注疏中如此出现的事实而已，并非为了确立那种说法。因为注疏中所说的与巴利圣典不符。在那里，为了显示额外接受时无罪，才说了‘亲属的、已受请的’。否则，既然通过‘接受二至三钵满者无罪’这一句，就已经成立了按量接受的无罪，就不必单独再说‘亲属的、已受请的’。如果这样，为何不说‘这与巴利圣典不符’呢？因为在之前的‘额外’学处中已说过的方法，可以依之了知，所以未说。在那里确实说过：‘然而，在注疏中，关于亲属和已受请的场合，说平时即使多量也可行，而在断绝因缘时，仅限定量才行，这与巴利圣典不符。’即使以‘为路粮等目的而准备’的想而接受，也犯戒，因为此学处是无心的。由于通过说‘交到此人手中’等言语为自己接受也犯戒，故说为‘语业’。其余内容容易理解。具有上述特征的糕饼咀嚼食、非残余、未作舍还而去、非亲属等、额外接受，这是此处的五个构成要素。

235.Aṭṭhakathāsu pana…pe… vuttanti idaṃ aṭṭhakathāsu tathā āgatabhāvamattadīpanatthaṃ vuttaṃ, na pana tassa vādassa patiṭṭhāpanatthaṃ. Aṭṭhakathāsu vuttañhi pāḷiyā na sameti. Tatuttarigahaṇe anāpattidassanatthañhi ‘‘ñātakānaṃ pavāritāna’’nti vuttaṃ. Aññathā ‘‘anāpatti dvattipattapūre paṭiggaṇhātī’’ti imināva pamāṇayuttaggahaṇe anāpattisiddhito ‘‘ñātakānaṃ pavāritāna’’nti visuṃ na vattabbaṃ. Yadi evaṃ ‘‘taṃ pāḷiyā na sametī’’ti kasmā na vuttanti? Heṭṭhā tatuttarisikkhāpade vuttanayeneva sakkā viññātunti na vuttaṃ. Vuttañhi tattha (pārā. aṭṭha. 2.526) ‘‘aṭṭhakathāsu pana ñātakapavāritaṭṭhāne pakatiyāva bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatīti vuttaṃ, taṃ pāḷiyā na sametī’’ti. ‘‘Apātheyyādiatthāya paṭiyādita’’nti saññāya gaṇhantassapi āpattiyeva acittakattā sikkhāpadassa. Attanoyeva gahaṇatthaṃ ‘‘imassa hatthe dehī’’ti vacanenapi āpajjanato ‘‘vacīkamma’’nti vuttaṃ. Sesaṃ uttānameva . Vuttalakkhaṇapūvamanthatā, asesakatā, apaṭippassaddhagamanatā, na ñātakāditā, atirekapaṭiggahaṇanti imāni panettha pañca aṅgāni.

261迦那母学处解释完毕。

Kāṇamātāsikkhāpadavaṇṇanā niṭṭhitā.

262五、第一受请满足学处解释

5. Paṭhamapavāraṇāsikkhāpadavaṇṇanā

236第五项：“已食者”（bhuttāvī）指已经进食的人、已用餐者，意思是已完成食事义务者。“已受请拒”（pavāritā）——此处，在四种“请拒”（pavāraṇā）中，有“随意饱足之请拒”与“拒绝之请拒”可得，故说“婆罗门……以拒绝之请拒而受请拒”。因为请拒有四种：雨安居竟之请拒、资具之请拒、拒绝之请拒、随意饱足之请拒。其中，“诸比丘，我允许雨安居竟的比丘以三种方式行请拒”（《大品》209），这是雨安居竟之请拒。以所见等方式阻止、令僧团等分享、于食事中作，以此故为“请拒”，即为了清净罪过而给予自白机会。然而，因为此请拒大多由雨安居竟者所行，故称为“雨安居竟之请拒”。“大德，我愿以四个月的药物向僧团行请拒”（《波逸提》303），以及“除非另有请拒，除非常请拒”（《波逸提》306），这是资具之请拒，因为以此令人对资具生起欲求，这是以衣等作邀请的别名。“所谓已受请拒者，指可见食物、可见硬食、立于手臂距离内递上、可见拒绝，此名为已受请拒者”（《波逸提》239），这是拒绝之请拒。在此，正是具足未完成食事等五支的食事拒绝，以合理方式阻止，故为“请拒”。“以殊胜的嚼食与啖食亲手令满足、令饱足”（《中部》1.363），这是随意饱足之请拒。对食物随意饱足的请拒，即随意饱足之请拒。

236. Pañcame bhuttāvīti bhuttāvino bhuttavanto, katabhattakiccāti vuttaṃ hoti. Pavāritāti ettha catūsu pavāraṇāsu yāvadatthapavāraṇā paṭikkhepapavāraṇā ca labbhatīti āha ‘‘brāhmaṇena…pe… paṭikkhepapavāraṇāya pavāritā’’ti. Catubbidhā hi pavāraṇā vassaṃvutthapavāraṇā, paccayapavāraṇā , paṭikkhepapavāraṇā, yāvadatthapavāraṇāti. Tattha ‘‘anujānāmi, bhikkhave, vassaṃvutthānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretu’’nti (mahāva. 209) ayaṃ vassaṃvutthapavāraṇā. Pakārehi diṭṭhādīhi vāreti saṅghādike bhajāpeti bhatte karoti etāyāti pavāraṇā, āpattivisodhanāya attavossaggokāsadānaṃ. Sā pana yasmā yebhuyyena vassaṃvutthehi kātabbā vuttā, tasmā ‘‘vassaṃvutthapavāraṇā’’ti vuccati. ‘‘Icchāmahaṃ, bhante, saṅghaṃ cātumāsaṃ bhesajjena pavāretu’’nti (pāci. 303) ca, ‘‘aññatra puna pavāraṇāya aññatra niccapavāraṇāyā’’ti (pāci. 306) ca ayaṃ paccayapavāraṇā pavāreti paccaye icchāpeti etāyāti katvā, cīvarādīhi upanimantanāyetaṃ adhivacanaṃ. ‘‘Pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati, eso pavārito nāmā’’ti (pāci. 239) ayaṃ paṭikkhepapavāraṇā. Vippakatabhojanatādipañcaṅgasahito bhojanapaṭikkhepoyeva hettha pakārayuttā vāraṇāti pavāraṇā. ‘‘Paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresī’’ti (ma. ni. 1.363) ayaṃ yāvadatthapavāraṇā. Yāvadatthaṃ bhojanassa pavāraṇā yāvadatthapavāraṇā.

237不说“ti-kāra”……可以说，这是为了显示应说之方式而说的。然而，“即使说了‘ti-kāra’，也不名为未作”，这在三本《甘提帕达》中都有说。

237.Ti-kāraṃ avatvā…pe… vattuṃ vaṭṭatīti idaṃ vattabbākāradassanatthaṃ vuttaṃ. ‘‘Ti-kāre pana vuttepi akataṃ nāma na hotī’’ti tīsupi gaṇṭhipadesu vuttaṃ.

238-239“已受请拒者”（pavārito）指被拒绝者。因为正在进食者若不愿接受侍者递上的食物而拒绝，他便因此成为“已受请拒者”，即名为被拒绝者。然而，为了不取字面而仅显示意义，故说“已作请拒者、已作拒绝者”。由于“asana”（食物）一词本身已表达了“已食者”的意义，因此它没有任何单独的必要。因为如果另有必要，则请拒会具足六支——作意于此，为了显示仅具足五支，故引证“此亦曾说”等巴利文。然而，有些人将“立于手臂距离内递上”单独作为一支，也说“具足四支的请拒”。

238-239.Pavāritoti paṭikkhepito. Yo hi bhuñjanto parivesakena upanītaṃ bhojanaṃ anicchanto paṭikkhipati, so tena pavārito paṭikkhepito nāma hoti. Byañjanaṃ pana anādiyitvā atthamattameva dassetuṃ ‘‘katapavāraṇo katapaṭikkhepo’’ti vuttaṃ. Yasmā ‘‘asana’’nti imināva padena ‘‘bhuttāvī’’ti imassa attho vutto, tasmā na tassa kiñci payojanaṃ visuṃ upalabbhati. Yadi hi upalabbheyya, pavāraṇā chaḷaṅgasamannāgatā āpajjeyyāti manasi katvā pañcasamannāgatattaṃyeva dassetuṃ ‘‘vuttampi ceta’’ntiādinā pāḷiṃ āharati. Keci pana ‘‘hatthapāse ṭhito abhiharatī’’ti ekameva aṅgaṃ katvā ‘‘caturaṅgasamannāgatā pavāraṇā’’tipi vadanti.

191“酸乳粥等”：以“等”字包含牛乳粥等。其中，以“酸乳粥”一词指与酪等酸味混合的浓粥。以“牛乳粥”一词包含与牛乳混合的粥。“不产生请拒”指不成就构成非残食罪之缘的拒绝。即使作了拒绝，也不成为非残食罪之缘，即停留在未作状态，故说“不产生请拒”。三本《甘提帕达》中说：“由于‘粥’一词也通于能产生请拒的粥，因此即使说‘请取粥’，也会产生请拒，即确实产生请拒。”这与后文“取来与饭混合的粥”处所说的理由不相符。因为那里说：“在下无粥的邀请中，针对与清水、酸粥、牛乳等混合揉捏的饭而说‘请取粥’，故产生请拒；但在‘取来与饭混合的粥’这里，由于粥是单独存在的，故不产生请拒。”因此，应依那里所说的道理，即针对与牛乳等混合揉捏的饭而说“请取粥”，且那里并无粥，故产生请拒——在此应如此说明理由。如此，则与后文注释中“因被问者存在”所说的理由也相符合，否则仅在《甘提帕达》中就会出现前后矛盾，且与注释之说也不符。“如果……可见”：以此显示所述量的鱼肉块或筋腱的仅是有无。“以那些”指以嫩谷粒。

Ambilapāyāsādīsūti ādi-saddena khīrapāyāsādiṃ saṅgaṇhāti. Tattha ambilapāyāsaggahaṇena takkādiambilasaṃyuttā ghanayāgu vuttā. Khīrapāyāsaggahaṇena khīrasaṃyuttā yāgu saṅgayhati. Pavāraṇaṃ na janetīti anatirittabhojanāpattinibandhanaṃ paṭikkhepaṃ na sādheti. Katopi paṭikkhepo anatirittabhojanāpattinibandhano na hotīti akataṭṭhāneyeva tiṭṭhatīti āha ‘‘pavāraṇaṃ na janetī’’ti. ‘‘Yāgu-saddassa pavāraṇajanakayāguyāpi sādhāraṇattā ‘yāguṃ gaṇhathā’ti vuttepi pavāraṇā hotīti pavāraṇaṃ janetiyevāti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ, taṃ parato tattheva ‘‘bhattamissakaṃ yāguṃ āharitvā’’ti ettha vuttakāraṇena na sameti. Vuttañhi tattha ‘‘heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘yāguṃ gaṇhathā’ti vuttattā pavāraṇā hoti, ‘bhattamissakaṃ yāguṃ āharitvā’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotī’’ti. Tasmā tattha vuttanayeneva khīrādīhi saṃmadditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vuttattā yāguyā ca tattha abhāvato pavāraṇā hotīti evamettha kāraṇaṃ vattabbaṃ. Evañhi sati parato ‘‘yenāpucchito, tassa atthitāyā’’ti aṭṭhakathāyaṃ vuttakāraṇenapi saṃsandati, aññathā gaṇṭhipadesuyeva pubbāparavirodho āpajjati. Aṭṭhakathāvacanena ca na sameti. Sace…pe… paññāyatīti iminā vuttappamāṇassa macchamaṃsakhaṇḍassa nahāruno vā sabbhāvamattaṃ dasseti. Tāhīti puthukāhi.

192“以稻、米、麦所作之炒粉”：这是依多数而言，其实七种谷物炒制后亦为炒粉。因此说：“稗子、野谷……亦归入炒粉一类。”“炒粉团”指将炒粉捏成团而作成的未煮炒粉球。由于以五种正食之一而中断了未完成食事的状态，故说“即使口中有芥子许……亦不成为请拒”。由“拒绝不适肉，不成为请拒”之说，若知道或不知道僧团所得利养不会归于自己而拒绝，则不成为请拒，因为所拒绝者正是应拒绝之物。拒绝无惭者所属之物，亦不成为请拒。“因非事”指因不是能成就非残食罪的请拒之事。以此表明所拒绝者正是应拒绝之物。因为若某物是应拒绝的，其拒绝不成为犯行之支，故说彼为“请拒之非事”。

Sālivīhiyavehi katasattūti yebhuyyanayena vuttaṃ, satta dhaññāni pana bhajjitvā katopi sattuyeva. Tenevāha ‘‘kaṅguvaraka…pe… sattusaṅgahameva gacchatī’’ti. Sattumodakoti sattuyo piṇḍetvā kato apakko sattuguḷo. Pañcannaṃ bhojanānaṃ aññataravasena vippakatabhojanabhāvassa upacchinnattā ‘‘mukhe sāsapamattampi…pe… na pavāretī’’ti vuttaṃ. ‘‘Akappiyamaṃsaṃ paṭikkhipati, na pavāretī’’ti vacanato sace saṅghikaṃ lābhaṃ attano apāpuṇantaṃ jānitvā vā ajānitvā vā paṭikkhipati, na pavāreti paṭikkhipitabbasseva paṭikkhittattā. Alajjisantakaṃ paṭikkhipantopi na pavāreti. Avatthutāyāti anatirittāpattisādhikāya pavāraṇāya avatthubhāvato. Etena paṭikkhipitabbasseva paṭikkhittabhāvaṃ dīpeti . Yañhi paṭikkhipitabbaṃ hoti, tassa paṭikkhepo āpattiaṅgaṃ na hotīti taṃ ‘‘pavāraṇāya avatthū’’ti vuccati.

193「Upanāmeti」以此表示以身递近。对于站在手距之外者，即使有想给的递近动作，若拒绝，则因距离远而不成邀请；为了显示即使长老仅因距离远也不成邀请，故说「因长老距离远」，而非因长老有递近动作。即使拿着走过去后站在手距之内，但若什么也不说而站在置物处，则不名为递近，故说「因使者未递近」。三处结文皆说：「拿着去后，若说『请取食』，则名为递近；因此『若拿着来的比丘……则成邀请』」。然而有些人说：「将钵稍微递近后说『请取此食』，应理解为（递近）」，这看起来似乎合理，因为此处不侧重于言语递近。

Upanāmetīti iminā kāyābhihāraṃ dasseti. Hatthapāsato bahi ṭhitassa satipi dātukāmābhihāre paṭikkhipantassa dūrabhāveneva pavāraṇāya abhāvato therassapi dūrabhāvamattaṃ gahetvā pavāraṇāya abhāvaṃ dassento ‘‘therassa dūrabhāvato’’ti āha, na pana therassa abhihārasabbhāvato. Sacepi gahetvā gato hatthapāse ṭhito hoti, kiñci pana avatvā ādhārakaṭṭhāne ṭhitattā abhihāro nāma na hotīti ‘‘dūtassa ca anabhiharaṇato’’ti vuttaṃ. ‘‘Gahetvā gatena ‘bhattaṃ gaṇhathā’ti vutte abhihāro nāma hotīti ‘sace pana gahetvā āgato bhikkhu…pe… pavāraṇā hotī’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘pattaṃ kiñci upanāmetvā ‘imaṃ bhattaṃ gaṇhathā’ti vuttanti gahetabba’’nti vadanti, taṃ yuttaṃ viya dissati vācābhihārassa idha anadhippetattā.

194「Parivesanā」指在施食处。「已被递近」即已被施食者递近。于此，若拒绝因想给而递近后正接受者，则成邀请；此处即使拒绝未接受者，也成邀请。何以故？因想给而递近故。即说「因此那是已被递近」。正因如此，三处结文皆说：「当有想给的递近时，仅仅『我将给』的取用并不名为递近；无论对『我将给』而接受或不接受者，想给的递近本身即名为递近，因此在接受时或不接受时，拒绝彼皆成邀请。」现在为了显示：若没有那想给的递近，即使在接受时拒绝也不成邀请，故说「然而若……」等。

Parivesanāyāti bhattagge. Abhihaṭāva hotīti parivesakeneva abhihaṭā hoti. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hotīti ettha agaṇhantampi paṭikkhipato pavāraṇā hotiyeva. Kasmā? Dātukāmatāya abhihaṭattā. ‘‘Tasmā sā abhihaṭāva hotī’’ti hi vuttaṃ. Teneva tīsupi gaṇṭhipadesu ‘‘dātukāmābhihāre sati kevalaṃ ‘dassāmī’ti gahaṇameva abhihāro nāma na hoti, ‘dassāmī’ti gaṇhantepi agaṇhantepi dātukāmābhihārova abhihāro nāma hoti, tasmā gahaṇasamaye vā aggahaṇasamaye vā taṃ paṭikkhipato pavāraṇā hotī’’ti vuttaṃ. Idāni asati tassa dātukāmābhihāre gahaṇasamayepi paṭikkhipato pavāraṇā na hotīti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ.

195「请取味」——因以不引发邀请之物的名称而说，故「闻彼而拒绝者无邀请」。然而于「鱼味、肉味」此处，并非仅将鱼之味理解为鱼味，而是鱼与鱼味两者皆以「鱼味」这一能引发邀请的共通名称而被理解，因此拒绝彼即成邀请。后面「鱼汤」处亦同此理。于「即使说『请取此』」处，应知：即使不这样说，拒绝任何足以构成邀请的已被递近之物，皆成邀请。「Karambaka」是杂合物之称。凡以种种混合而作之物，即称为「karambaka」。即使那是与肉混合而作，若说「请取杂合物」，因以不配受邀请之物的名称而说，拒绝彼不成邀请。然而若说「请取肉杂合物」，则意为请取与肉混合之物，故成邀请。

‘‘Rasaṃ gaṇhathā’’ti apavāraṇajanakassa nāmaṃ gahetvā vuttattā ‘‘taṃ sutvā paṭikkhipato pavāraṇā natthī’’ti vuttaṃ. Maccharasaṃ maṃsarasanti ettha pana na kevalaṃ macchassa rasaṃ maccharasamicceva viññāyati, atha kho maccho ca maccharasañca maccharasanti evaṃ pavāraṇajanakasādhāraṇanāmavasenapi viññāyamānattā taṃ paṭikkhipato pavāraṇāva hoti. Parato macchasūpanti etthāpi eseva nayo. ‘‘Idaṃ gaṇhathā’’ti vuttepīti ettha evaṃ avatvāpi pavāraṇapahonakaṃ yaṃkiñci abhihaṭaṃ paṭikkhipato pavāraṇā hotiyevāti daṭṭhabbaṃ. Karambakoti missakādhivacanametaṃ. Yañhi aññenaññena missetvā karonti, so ‘‘karambako’’ti vuccati. So sacepi maṃsena missetvā katova hoti, ‘‘karambakaṃ gaṇhathā’’ti apavāraṇārahassa nāmena vuttattā paṭikkhipato pavāraṇā na hoti. ‘‘Maṃsakarambakaṃ gaṇhathā’’ti vutte pana maṃsamissakaṃ gaṇhathāti vuttaṃ hoti, tasmā pavāraṇāva hoti.

196「认为『是别请所作』」——于此，有人说：「由于物品是如法的，以不如法想而拒绝者，因此学处是无心的，故成邀请。」有人说：「在下文非供奉邀请中，针对与水和酸粥、乳等混合的饭食而说『请取粥』，故成邀请；然而于『持来与饭混合的粥』此处，因有单独的粥存在，故不成邀请。」说「此中意趣」等，即针对刚才所说之义而说。然而「此处理由难见」——于此，有些人说：「因为所谓与粥混合者并非只是饭，也有乳等，故不应如杂合物那样成邀请。若如此，则粥较多或相等时，不构成邀请。『粥少、饭多，则构成邀请』——此处理由难见。」另有些人说：「所谓与粥混合者即是饭，因此拒绝彼必定成邀请。若如此，则『此处成邀请、不成邀请』的理由难见。」

‘‘Uddissakata’’nti maññamānoti ettha ‘‘vatthuno kappiyattā akappiyasaññāya paṭikkhipatopi acittakattā imassa sikkhāpadassa pavāraṇā hotī’’ti vadanti. ‘‘Heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘yāguṃ gaṇhathā’ti vuttattā pavāraṇā hoti, ‘bhattamissakaṃ yāguṃ āharitvā’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotī’’ti vadanti. Ayamettha adhippāyoti ‘‘yenāpucchito’’tiādinā vuttamevatthaṃ sandhāya vadati. Kāraṇaṃ panettha duddasanti ettha eke tāva vadanti ‘‘yasmā yāgumissakaṃ nāma bhattameva na hoti, khīrādikampi hotiyeva, tasmā karambake viya pavāraṇāya na bhavitabbaṃ. Evañca sati yāgu bahutarā vā hoti samasamā vā, na pavāreti. ‘Yāgu mandā, bhattaṃ bahutaraṃ, pavāretī’ti ettha kāraṇaṃ duddasa’’nti. Keci pana vadanti ‘‘yāgumissakaṃ nāma bhattaṃ, tasmā taṃ paṭikkhipato pavāraṇāya eva bhavitabbaṃ. Evañca sati ‘idha pavāraṇā hoti na hotī’ti ettha kāraṇaṃ duddasa’’nti.

197正如此处理由难见，后面「请取混合」处亦应知理由同样难见。因为足以构成邀请之物的多寡并非邀请成否的因由，而唯以能引发邀请之物的名称取用为此处标准。因此，以「此不应与杂合物等同」等所说的理由，与前面所说相较亦不相符。若「混合」一词确实唯通用于饭的混合物，则如说「请取饭混合」时，无论饭是多、是等、是少，皆构成邀请；同样，说「请取混合」时，即使饭少，也应成邀请，因为「混合」唯通用于饭的混合物。三处结文亦说：「因为『混合』唯通用于饭的混合物，故说『此即饭混合』。」若「混合」并非通用于饭的混合物，而是针对混合饭而说「请取混合」，则如非供奉邀请中，针对与乳等混合的饭食而说「请取粥」时成邀请；同样，此处针对混合饭而说「请取混合」时，无论饭少或多，皆应成邀请。因此，无论「混合」是通用于饭的混合物，或是针对而说，两者前后皆不相符。故于此何必思量理由？于如是处，唯应依注释书之量而行——此是我等之见。

Yathā cettha kāraṇaṃ duddasaṃ, evaṃ parato ‘‘missakaṃ gaṇhathā’’ti etthāpi kāraṇaṃ duddasamevāti veditabbaṃ. Na hi pavāraṇappahonakassa appabahubhāvo pavāraṇāya bhāvābhāvanimittaṃ, kiñcarahi pavāraṇajanakassa nāmaggahaṇamevettha pamāṇaṃ, tasmā ‘‘idañca karambakena na samānetabba’’ntiādinā yampi kāraṇaṃ vuttaṃ, tampi pubbe vuttena saṃsandiyamānaṃ na sameti. Yadi hi ‘‘missaka’’nti bhattamissakeyeva ruḷhaṃ siyā, evaṃ sati yathā ‘‘bhattamissakaṃ gaṇhathā’’ti vutte bhattaṃ bahutaraṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva, evaṃ ‘‘missakaṃ gaṇhathā’’ti vuttepi appatarepi bhatte pavāraṇāya bhavitabbaṃ missakanti bhattamissakeyeva ruḷhattā. Tathā hi ‘‘missakanti bhattamissakeyeva ruḷhavohārattā idaṃ pana ‘bhattamissakamevā’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Atha ‘‘missaka’’nti bhattamissake ruḷhaṃ na hoti, missakabhattaṃ pana sandhāya ‘‘missakaṃ gaṇhathā’’ti vuttanti. Evampi yathā ayāguke nimantane khīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vutte pavāraṇā hoti, evamidhāpi missakabhattameva sandhāya ‘‘missakaṃ gaṇhathā’’ti vutte bhattaṃ appaṃ vā hotu bahu vā, pavāraṇā eva siyā. Tasmā ‘‘missaka’’nti bhattamissake ruḷhaṃ vā hotu sandhāyabhāsitaṃ vā, ubhayatthāpi pubbenāparaṃ na sametīti kimettha kāraṇacintāya, īdisesu pana ṭhānesu aṭṭhakathāpamāṇeneva gantabbanti ayaṃ amhākaṃ khanti.

198“分开而给”是指在饭食上方的汤汁等，分开取来而给，这在三本复注中都有说明。然而有人却说“像饭粒不散落那样，用手紧紧挤压、过滤后给与”。即便如此，也看不到这样说的理由。正如把混有饭的粥拿来，说“请取粥”，若拒绝给与混有粥的饭，并不构成拒绝，同样地，在此，对于多乳、多汁等饭食，说“请取乳”等之后，无论是给与乳等，还是给与混有乳等的饭食，两种情况都不应构成拒绝。因此，“分开而给”是就那样给与的方式而说，并非为了显示拒绝给与混有饭的食物就构成拒绝，应如此理解。然而，如果注释书中是本着“给与混有饭的食物时构成拒绝”的意图而说“分开而给”，那么在此就应以注释书为准，而不应再寻求其他理由。

‘‘Visuṃkatvā detīti bhattassa upari ṭhitaṃ rasādiṃ visuṃ gahetvā detī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kenaci pana ‘‘yathā bhattasitthaṃ na patati, tathā gāḷhaṃ hatthena pīḷetvā parissāvetvā detī’’ti vuttaṃ. Tathāpi kāraṇaṃ na dissati. Yathā hi bhattamissakaṃ yāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vatvā yāgumissakaṃ bhattampi dentaṃ paṭikkhipato pavāraṇā na hoti, evamidhāpi bahukhīrarasādīsu bhattesu ‘‘khīraṃ gaṇhathā’’tiādīni vatvā khīrādīni vā detu khīrādimissakabhattaṃ vā, ubhayathāpi pavāraṇāya na bhavitabbaṃ, tasmā ‘‘visuṃ katvā detī’’ti tenākārena dentaṃ sandhāya vuttaṃ, na pana bhattamissakaṃ katvā diyyamānaṃ paṭikkhipato pavāraṇā hotīti dassanatthanti gahetabbaṃ. Yadi pana bhattamissakaṃ katvā diyyamāne pavāraṇā hotīti adhippāyena aṭṭhakathāyaṃ ‘‘visuṃ katvā detī’’ti vuttaṃ, evaṃ sati aṭṭhakathāyevettha pamāṇanti gahetabbaṃ, na pana kāraṇantaraṃ gavesitabbaṃ.

199如果蹲坐着，即使双脚未离开地面而坐在地上，也名为破坏威仪，因此为了不破坏蹲坐的威仪而能安稳地坐着，说“然而在他的下方……应给与坐具”。“不摇动座位”是指在凳子上接触之处不移动臀肉，即不起座的意思，不应像在偷盗中那样理解为从座位上被赶走，这在三本复注中都有说明。

Sace ukkuṭikaṃ nisinno pāde amuñcitvāpi bhūmiyaṃ nisīdati, iriyāpathaṃ vikopento nāma hotīti ukkuṭikāsanaṃ avikopetvāva sukhena nisīdituṃ ‘‘tassa pana heṭṭhā…pe… nisīdanakaṃ dātabba’’nti vuttaṃ. ‘‘Āsanaṃ acāletvāti pīṭhe phuṭṭhokāsato ānisadamaṃsaṃ amocetvā, anuṭṭhahitvāti vuttaṃ hoti, adinnādāne viya ṭhānācāvanaṃ na gahetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ.

200“作了不净”在此：因为作了不净的本身即非剩余，若不令人作净，则放入该钵中的根、果等即非剩余，但其余属于钵内的食物则是剩余，可以食用。然而，若欲食用那些根、果等，则应从那里取出，令人作净后，放在另一个容器中，再令人作剩余，方可食用。

Akappiyakatanti ettha akappiyakatasseva anatirittabhāvato kappiyaṃ akārāpetvā tasmiṃ patte pakkhittamūlaphalādiyeva atirittaṃ na hoti, sesaṃ pana pattapariyāpannaṃ atirittameva hoti, paribhuñjituṃ vaṭṭati. Taṃ pana mūlaphalādiṃ paribhuñjitukāmena tato nīharitvā kappiyaṃ kārāpetvā aññasmiṃ bhājane ṭhapetvā atirittaṃ kārāpetvā bhuñjitabbaṃ.

201他不能再作，是指在同一个容器中作时，与第一次所作的合在一起成为已作，因此他本人不能再作，其他人可以作。然而，在另一个容器中，由他或由其他人作都可以。因此说“未作者，应作；未作之物，应作”。这里的“pi”字表示不仅仅是“由其他人”的意思。如此作者，是指在另一个容器中所作。令人送，是指通过未受具足戒者的手送去。由于这是律仪行事，所以说“不应令未受具足戒者手中的食物被作”。

So puna kātuṃ na labhatīti tasmiṃyeva bhājane kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hotīti puna soyeva kātuṃ na labhati, añño labhati. Aññasmiṃ pana bhājane tena vā aññena vā kātuṃ vaṭṭati. Tenāha ‘‘yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabba’’nti. Tenapīti ettha pi-saddo na kevalaṃ aññena vāti imamatthaṃ dīpeti. Evaṃ katanti aññasmiṃ bhājane kataṃ. Pesetvāti anupasampannassa hatthe pesetvā. Imassa vinayakammabhāvato ‘‘anupasampannassa hatthe ṭhitaṃ na kāretabba’’nti vuttaṃ.

202然而，如果与食物相杂，在此，如果即使口中含有非剩余的食物而与之相杂，应知即是波逸提。因此，已受请者即使令人作剩余后再进食，也应清洁口与手，以免与非剩余的食物相混。虽然未受请者在食前为了充饥而食用非时药等也无犯，但已受请者则因受请之故，确实有恶作。因此，律文中说“食用非时药……吞咽时犯恶作”。

Sace pana āmisasaṃsaṭṭhānīti ettha sace mukhagatenapi anatirittena āmisena saṃsaṭṭhāni honti , pācittiyamevāti veditabbaṃ. Tasmā pavāritena bhojanaṃ atirittaṃ kārāpetvā bhuñjantenapi yathā akatena missaṃ na hoti, evaṃ mukhañca hatthañca suddhaṃ katvā bhuñjitabbaṃ. Kiñcāpi appavāritassa purebhattaṃ yāmakālikādīni āhāratthāya paribhuñjatopi anāpatti, pavāritassa pana pavāraṇamūlakaṃ dukkaṭaṃ hotiyevāti ‘‘yāmakālikaṃ…pe… ajjhohāre āpatti dukkaṭassā’’ti pāḷiyaṃ vuttaṃ.

241由于以身食用、以语指使而不作剩余而犯，故说“从身语”。其余在此易明。然而，在此有三分：已受请的状态、食物的非剩余性、在非时吞咽。

241. Kāyena bhuñjanato vācāya āṇāpetvā atirittaṃ akārāpanato ca āpajjatīti ‘‘kāyavācato’’ti vuttaṃ. Sesamettha uttānameva. Pavāritabhāvo, āmisassa anatirittatā, kāle ajjhoharaṇanti imāni panettha tīṇi aṅgāni.

279第一受请满足学处解释完毕。

Paṭhamapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā.

280六、第二受请满足学处解释

6. Dutiyapavāraṇāsikkhāpadavaṇṇanā

243第六中，共通的，即与“来，比丘，请吃”等所说的受请共通。由于在论母中说“若食已，波逸提”，故犯于食事结束时，而非于每一口吞咽时。“强劝受请，犯波逸提”，这也应知是就食事结束时而说。其余在此易明。然而，在此有五分：已受请的状态、有受请想、有期望招待、以非剩余强劝受请、食事结束。

243. Chaṭṭhe sādhāraṇamevāti ‘‘handa bhikkhu khāda vā’’tiādinā vuttapavāraṇāya sādhāraṇaṃ. ‘‘Bhuttasmiṃ pācittiya’’nti mātikāyaṃ vuttattā bhojanapariyosāne āpatti, na ajjhohāre ajjhohāre. Abhihaṭṭhuṃ pavāreti, āpatti pācittiyassāti idañca bhojanapariyosānaṃyeva sandhāya vuttanti veditabbaṃ. Sesamettha uttānameva. Pavāritatā, pavāritasaññitā, āsādanāpekkhatā, anatirittena abhihaṭṭhuṃ pavāraṇā, bhojanapariyosānanti imāni panettha pañca aṅgāni.

282第二受请满足学处解释完毕。

Dutiyapavāraṇāsikkhāpadavaṇṇanā niṭṭhitā.

283七、非时食学处注释

7. Vikālabhojanasikkhāpadavaṇṇanā

247第247条。第七中，“最上舞会”是指最殊胜的舞蹈。据说他们站在山顶上，针对一位天神而举行。演员们的戏剧表演即“舞蹈戏剧”，如表演抢夺悉多等。在戒条未制定时，是指在未满二十年的戒条未制定时。他们给了，是说“带回寺院后你们将吃”而给了。

247. Sattame aggasamajjoti uttamaṃ naccaṃ. Taṃ kira pabbatamatthake ṭhatvā ekaṃ devataṃ uddissa karonti. Naṭānaṃ nāṭakāni naṭanāṭakāni, sītāharaṇādīni. Apaññatte sikkhāpadeti ūnavīsativassasikkhāpade apaññatte. Adaṃsūti ‘‘vihāraṃ netvā khādissathā’’ti adaṃsu.

248-249第248-249条。根、根类等只能通过指导而了知。因为即使以不同的说法来讲述，也无法理解。若以不同的说法讲述，对于不知那些名称的人只会产生迷惑，因此在此不作任何说明。“硬食的作用”是指以硬食应作之事。“不遍满”是指不成就。在那些各个地方，在此有人说“在一个地方能完成食物作用者，在其他地方也不适用”。树、藤等，是将前面所说汇集而说。“入地内者”是就佳美的树干而说。一切净物，是指根、干、皮、叶等一切皆净。即使以它们的名称，也无法显示其范围，这是连接。为了显示芒果等未熟的果实是尽形寿药，所以说“未熟的”。

248-249. Mūlakamūlādīni upadesatoyeva veditabbāni. Na hi tāni pariyāyantarena vuccamānānipi sakkā viññātuṃ. Pariyāyantarepi hi vuccamāne taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva siyā, tasmā tattha na kiñci vakkhāma. Khādanīyatthanti khādanīyena kattabbakiccaṃ. Neva pharantīti na nipphādenti. Tesu tesu janapadesūti ettha ‘‘ekasmiṃ janapade āhārakiccaṃ sādhentaṃ sesajanapadesupi na kappatī’’ti vadanti. Rukkhavalliādīnanti heṭṭhā vuttameva sampiṇḍetvā vuttaṃ. Antopathavīgatoti sālakalyāṇīkhandhaṃ sandhāya vuttaṃ. Sabbakappiyānīti mūlakhandhatacapattādivasena sabbaso kappiyāni. Tesampi nāmavasena na sakkā pariyantaṃ dassetunti sambandho. Acchivādīnaṃ aparipakkāneva phalāni yāvajīvikānīti dassetuṃ ‘‘aparipakkānī’’ti vuttaṃ.

207“诃子等之核”：在此，导师们说，是指覆盖着髓、终生存在的果核。也有说髓也是终生存在的。“阿魏”是指从阿魏树流出的树脂。阿魏胶等也只是阿魏的制品。其中，所谓阿魏胶，是将阿魏树的枝和叶熬煮后制成的树脂；所谓阿魏片，是将阿魏叶熬煮后制成的树脂。也有说“是混合其他东西制成的”。“乳清”是指从顶端流出的汁液。“乳清叶”是指从叶中流出的汁液。“乳清叶片”是指在阔叶中煎煮后制成的汁液。也有说“是从茎中流出的汁液”。其余在此是显而易见的。然而，在此，非时、时限内、吞咽，这三项是此处的要素。

Harītakādīnaṃ aṭṭhīnīti ettha miñjaṃ paṭicchādetvā ṭhitakapālāni yāvajīvikānīti ācariyā. Miñjampi yāvajīvikanti eke. Hiṅgūti hiṅgurukkhato paggharitaniyyāso. Hiṅgujatuādayopi hiṅguvikatiyo eva. Tattha hiṅgujatu nāma hiṅgurukkhassa daṇḍapattāni pacitvā kataniyyāso, hiṅgusipāṭikaṃ nāma hiṅgupattāni pacitvā kataniyyāso. ‘‘Aññena missetvā kato’’tipi vadanti. Takanti aggakoṭiyā nikkhantasileso. Takapattinti pattato nikkhantasileso. Takapaṇṇinti palāse bhajjitvā katasileso. ‘‘Daṇḍato nikkhantasileso tipi vadanti. Sesamettha uttānameva. Vikālatā, yāvakālikatā, ajjhoharaṇanti imāni panettha tīṇi aṅgāni.

287非时食学处注释完毕。

Vikālabhojanasikkhāpadavaṇṇanā niṭṭhitā.

288八、蓄存食学处注释

8. Sannidhikārakasikkhāpadavaṇṇanā

252-3第八条中，“此类”是指无汤无菜的食物。所谓“任何时限内食物或夜分内食物”，在此，以“夜分内食物”一词，显示不仅对时限内食物因蓄藏而犯波逸提，对夜分内食物也是如此。难道不是夜分内食物既不包括在嚼食中，也不包括在啖食中吗？正因为如此，在分别句中才说：“所谓嚼食，是指除去五种啖食、夜分内食物、七日时限内食物、终生时限内食物后，剩余的是嚼食。所谓啖食，是指五种啖食。”又说：“若有比丘食用或啖食蓄藏的嚼食或啖食，犯波逸提。”因此，如何理解对夜分内食物也应犯波逸提呢？答曰：在分别句中，为了显示“嚼食”一词的含义，而说“除去夜分内食物”，并非为了显示因蓄藏而无犯。因为，凡是可嚼食的，都称为嚼食，而夜分内食物中，由于是饮用的性质，没有任何可嚼食的。因此，虽然夜分内食物未被嚼食和啖食所包含，但显示无犯时说：“无犯：将夜分内食物在夜分内蓄藏后食用。”由此可知，若超过夜分，因蓄藏而应犯波逸提。又以此语：“诸比丘，以夜分内食物，对七日时限内食物、终生时限内食物，于当日接受者，在夜分内适宜，超过夜分则不适宜。”此义也得成立。正因如此，了知佛陀意趣的注释书导师们，对夜分内食物也说了波逸提。

252-3. Aṭṭhame tādisanti asūpabyañjanaṃ. Yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vāti ettha ‘‘yāmakālika’’nti iminā na kevalaṃ yāvakālike eva sannidhipaccayā pācittiyaṃ, atha kho yāmakālikepīti dasseti. Nanu ca yāmakālikaṃ neva khādanīyesu antogadhaṃ, na bhojanīyesu. Teneva padabhājanīye ‘‘khādanīyaṃ nāma pañca bhojanāni yāmakālikaṃ sattāhakālikaṃ yāvajīvikaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma. Bhojanīyaṃ nāma pañca bhojanānī’’ti vuttaṃ, ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti ca vuttaṃ, tasmā yāmakālike pācittiyena bhavitabbanti kathaṃ viññāyatīti? Vuccate – padabhājane khādanīya-saddassa atthadassanatthaṃ ‘‘yāmakālikaṃ ṭhapetvā’’ti vuttaṃ, na pana sannidhipaccayā anāpattidassanatthaṃ. Khāditabbañhi yaṃkiñci khādanīyanti adhippetaṃ, na ca yāmakālikesu kiñci khāditabbaṃ atthi pātabyabhāvato. Tasmā kiñcāpi yāmakālikaṃ khādanīyabhojanīyehi na saṅgahitaṃ, tathāpi anāpattiṃ dassentena ‘‘anāpatti yāmakālikaṃ yāme nidahitvā bhuñjatī’’ti vacanato yāmātikkame sannidhipaccayā pācittiyena bhavitabbanti viññāyati. ‘‘Yāmakālikena, bhikkhave, sattāhakālikaṃ yāvajīvikaṃ tadahupaṭiggahitaṃ yāme kappati, yāmātikkante na kappatī’’ti (mahāva. 305) imināpi cāyamattho siddho. Teneva bhagavato adhippāyaññūhi aṭṭhakathācariyehi yāmakālike pācittiyameva vuttaṃ.

209“在执受时”是就执受本身而说的。因为那只是已被执受的，没有再行执受的必要。正因如此，才说“对于以欲吞咽之心而执取者，在执受时”。而在《本母注释书》中，则只说：“对于以‘我将吞咽’之心而执取者，在执受时”。“那”是指那个钵。“显现”是指在粥的上面显现。即使钵有油色，但在无油腻的状态下，用手指摩擦时，仅因颜色而显现划痕，因此为了显示在此情况下无犯，而说“那是无意义的”。所谓“自己执受后未舍弃的”，在第二天是不允许的。在此，通过不关心地舍弃执受，或通过不关心地给予未受具足戒者，而舍弃了执受的，才成为“已舍弃”。因此，以“未舍弃”一词，说的是以这两种方式都未舍弃执受的。所以，应当了知：即使是他人舍弃后未给予的，如果通过不关心地舍弃执受而舍弃了执受，那在第二天也是允许的。

Paṭiggahaṇeti gahaṇameva sandhāya vuttaṃ. Paṭiggahitameva hi taṃ, puna paṭiggahaṇakiccaṃ natthi. Teneva ‘‘ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe’’ti vuttaṃ. Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) pana ‘‘ajjhoharissāmīti gaṇhantassa paṭiggahaṇe’’icceva vuttaṃ. Yanti yaṃ pattaṃ. Sandissatīti yāguyā upari sandissati. Telavaṇṇe patte satipi nisnehabhāve aṅguliyā ghaṃsantassa vaṇṇavaseneva lekhā paññāyati, tasmā tattha anāpattīti dassanatthaṃ ‘‘sā abbohārikā’’ti vuttaṃ. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭatīti ettha paṭiggahaṇe anapekkhavissajjanena anupasampannassa nirapekkhadānena vā vijahitapaṭiggahaṇaṃ pariccattameva hotīti ‘‘apariccatta’’nti iminā ubhayathāpi avijahitapaṭiggahaṇameva vuttaṃ. Tasmā yaṃ parassa pariccajitvā adinnampi sace paṭiggahaṇe nirapekkhavissajjanena vijahitapaṭiggahaṇaṃ hoti, tampi dutiyadivase vaṭṭatīti veditabbaṃ.

210如果这样，为什么在“钵未洗净”等情况下说有罪呢？在三处《结文》中说：“在未舍弃执受的情况下，自己或他人将其倒空，未妥善洗净而放置的钵中，所沾着的也是未舍弃执受的，因此在此情况下有罪。”然而，有些人说：“‘沙弥们舍弃’——在此章节中，由于说‘未舍弃的’，所以给予未受具足戒者时，只有已舍弃的才允许，未舍弃的不允许。因此，即使以无执着之心舍弃了执受，但若未舍弃给未受具足戒者，也不允许。”这种说法似乎不合理。因为，从舍弃执受之时起，就不再蓄藏，因为已舍弃执受的，与未执受的相似。而且，只有在执受后蓄藏的情况下，才说因蓄藏而有罪。因为说：“这是指执受后经过一夜的别名。”

Yadi evaṃ ‘‘patto duddhoto hotī’’tiādīsu kasmā āpatti vuttāti? ‘‘Paṭiggahaṇaṃ avissajjetvāva sayaṃ vā aññena vā tucchaṃ katvā na sammā dhovitvā niṭṭhāpite patte laggampi avijahitapaṭiggahaṇameva hotīti tattha āpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘sāmaṇerānaṃ pariccajantīti imasmiṃ adhikāre ṭhatvā ‘apariccattamevā’ti vuttattā anupasampannassa pariccattameva vaṭṭati, apariccattaṃ na vaṭṭatīti āpannaṃ, tasmā nirālayabhāvena paṭiggahaṇe vijahitepi anupasampannassa apariccattaṃ na vaṭṭatī’’ti vadanti, taṃ yuttaṃ viya na dissati. Yadaggena hi paṭiggahaṇaṃ vijahati, tadaggena sannidhimpi na karoti vijahitapaṭiggahaṇassa appaṭiggahitasadisattā. Paṭiggahetvā nidahiteyeva ca sannidhipaccayā āpatti vuttā. ‘‘Paṭiggahetvā ekarattaṃ vītināmitassetaṃ adhivacana’’nti hi vuttaṃ.

211在圣典中，由于说“为食用而执受七日时限内食物、终生时限内食物，犯恶作”等，对于蓄藏的七日时限内和终生时限内食物，即使在食前为食用而吞咽，也犯了恶作。因此，对于夜分内食物，为食用而吞咽时，也应另有恶作，故说：“为食用而吞咽者，伴随恶作而有波逸提。”“在通常的食中”是指在米饭等适合的食中。对于夜分内食物，在有因缘时，以沾有食的嘴吞咽者，有两罪：即今天食前，以沾有食的嘴食用昨天执受的夜分内食物时，因蓄藏夜分内食物而有一波逸提，因与蓄藏食物混合的食而有一罪，共两波逸提。“在两种分别中”是指在所说“沾有食的”和“不沾有食的”两种方式中。“恶作增加”是指因吞咽而增加的恶作。“偷兰遮和恶作增加”是指在人肉中偷兰遮增加，在其他不适合的肉中恶作增加。

Pāḷiyaṃ ‘‘sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassā’’tiādinā sannihitesu sattāhakālikayāvajīvikesu purebhattampi āhāratthāya ajjhoharaṇepi dukkaṭassa vuttattā yāmakālikepi āhāratthāya ajjhoharaṇe visuṃ dukkaṭenapi bhavitabbanti āha ‘‘āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiya’’nti. Pakatiāmiseti odanādikappiyāmise. Yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dveti hiyyo paṭiggahitayāmakālikaṃ ajja purebhattaṃ sāmisena mukhena bhuñjato sannihitayāmakālikapaccayā ekaṃ pācittiyaṃ, sannihitena saṃsaṭṭhaāmisapaccayā ekanti dve pācittiyāni. Vikappadvayepīti sāmisena nirāmisenāti vuttavidhānadvaye. Dukkaṭaṃ vaḍḍhatīti āhāratthāya ajjhoharaṇapaccayā dukkaṭaṃ vaḍḍhati. Thullaccayañca dukkaṭañca vaḍḍhatīti manussamaṃse thullaccayaṃ, sesaakappiyamaṃsesu dukkaṭaṃ vaḍḍhati.

255首先，关于“因接受而犯突吉罗”：此处由于是蓄存的食物，即使在正午前食用也犯突吉罗。然而，若有因缘，即使蓄存了七日药或尽形寿药，为了作药而接受、食用者，并无罪过。其余在此处是浅显易懂的。然而，在此处，有“时药与夜分药的性质”、“蓄存的状态”、“将其吞咽”这三项要素。

255.Paṭiggahaṇapaccayā tāva dukkaṭanti ettha sannihitattā purebhattampi dukkaṭameva. Sati paccaye pana sannihitampi sattāhakālikaṃ yāvajīvikaṃ bhesajjatthāya gaṇhantassa paribhuñjantassa ca anāpattiyeva. Sesamettha uttānameva. Yāvakālikayāmakālikatā, sannidhibhāvo, tassa ajjhoharaṇanti imāni panettha tīṇi aṅgāni.

294蓄存食学处注释完毕。

Sannidhikārakasikkhāpadavaṇṇanā niṭṭhitā.

295九、上妙食学处注释

9. Paṇītabhojanasikkhāpadavaṇṇanā

257-259在第九条中，与上妙物混合的食物称为上妙食。正如由良马所驾的车称为‘良马车’，同样地，在此处，与上妙物混合的、由七种谷物所生的食物被称为‘上妙食’。然而，为了显示那些与之混合的上妙物的分类，在圣典中说：‘所谓，即酥油、生酥’等。‘那些允许的肉’这句话是为了显示犯波逸提的对象的范围而说，并非为了显示允许的对象的范围。因为对于不允许的肉类的众生，酥油等并非不允许。事实上，除了人油之外，在一切乳、酥、生酥、油、脂之中，没有所谓的不允许。关于‘酥油饭’：在此处，虽然混合了酥油的饭称为酥油饭，酥油和饭也称为酥油饭，但在注释书中，通过说明‘如同没有名为酥油饭的米饭一样’的理由，并更坚定地确定为突吉罗，因此不能另作他说。因为注释书阿阇梨正是在此类处所中的权威。

257-259. Navame paṇītasaṃsaṭṭhāni bhojanāni paṇītabhojanāni. Yathā hi ājaññayutto ratho ‘‘ājaññaratho’’ti vuccati, evamidhāpi paṇītasaṃsaṭṭhāni sattadhaññanibbattāni bhojanāni ‘‘paṇītabhojanānī’’ti vuttāni. Yehi pana paṇītehi saṃsaṭṭhāni, tāni ‘‘paṇītabhojanānī’’ti vuccanti, tesaṃ pabhedadassanatthaṃ ‘‘seyyathidaṃ, sappi navanīta’’ntiādi pāḷiyaṃ vuttaṃ. ‘‘Yesaṃ maṃsaṃ kappatī’’ti idañca pācittiyavatthuparicchedadassanatthaṃ vuttaṃ, na pana kappiyavatthuparicchedadassanatthaṃ. Na hi akappiyamaṃsasattānaṃ sappiādīni na kappanti. Ekañhi manussavasātelaṃ ṭhapetvā sabbesaṃ khīrasappinavanītavasātelesu akappiyaṃ nāma natthi. Sappibhattanti ettha kiñcāpi sappisaṃsaṭṭhaṃ bhattaṃ sappibhattaṃ, sappi ca bhattañca sappibhattantipi viññāyati, aṭṭhakathāsu pana ‘‘sālibhattaṃ viya sappibhattaṃ nāma natthī’’ti kāraṇaṃ vatvā dukkaṭasseva daḷhataraṃ katvā vuttattā na sakkā aññaṃ vattuṃ. Aṭṭhakathācariyā eva hi īdisesu ṭhānesu pamāṇaṃ.

214‘根本’是指允许的物品而说。‘无罪’：由于没有嫌疑，从一切罪中无罪。然而，有些人说：‘只是就波逸提而说无罪，但仍有乞求汤饭的突吉罗。’那不应采纳。‘以允许的酥油、以不允许的酥油’：这是根据允许和不允的肉而说，因此，在此处应理解为：以允许的肉的酥油、以不允许的肉的酥油。‘不同事缘的’：是根据酥油、生酥等而说。

Mūlanti kappiyabhaṇḍaṃ sandhāya vuttaṃ. Anāpattīti visaṅketattā sabbāhiyeva āpattīhi anāpatti. Keci pana ‘‘pācittiyeneva anāpatti vuttā, sūpodanaviññattidukkaṭaṃ pana hotiyevā’’ti vadanti, taṃ na gahetabbaṃ. Kappiyasappinā akappiyasappināti ca idaṃ kappiyākappiyamaṃsānaṃ vasena vuttaṃ, tasmā kappiyamaṃsasappinā akappiyamaṃsasappināti evamettha attho gahetabbo. Nānāvatthukānīti sappinavanītādīnaṃ vasena vuttaṃ.

261应以大名学处来处置——在此处：

261.Mahānāmasikkhāpadena kāretabboti ettha –

216‘无病的比丘应接受四个月的资具邀请，除了再邀请、除了常邀请之外。若超过此而接受，则犯波逸提。’（波逸提 306）——

‘‘Agilānena bhikkhunā catumāsapaccayapavāraṇā sāditabbā aññatra punapavāraṇāya aññatra niccapavāraṇāya, tato ce uttari sādiyeyya, pācittiya’’nti (pāci. 306) –

217这称为大名学处。以此学处，若在僧团为病人所作的资具邀请之处，若已以夜晚或药物作了限定：‘只应乞求这么多夜晚或这么多药物。’那么，若超过那夜晚的界限或药物的界限，向非以药事者乞求药物，或以其他药事者乞求其他药物，则说犯波逸提。因此，无病者而自以为有病，乞求五种药物，即名为‘非以药事者乞求药物’，故说‘应以大名学处来处置’。‘这些是悔过的事缘’：这是针对圣典中提到的酥油等而说。然而，应知圣典中未提及的不允许的酥油等，对比丘尼也是突吉罗的事缘。‘乞求汤饭’：这是指除了比丘的波逸提事缘和比丘尼的悔过事缘之外的其余乞求而说。其余在此处是浅显易懂的。然而，在此处，有‘上妙食的性质’、‘无病’、‘未作乞求而获得’、‘吞咽’这四项要素。

Idaṃ mahānāmasikkhāpadaṃ nāma. Iminā ca sikkhāpadena saṅghavasena gilānapaccayapavāraṇāya pavāritaṭṭhāne sace tattha rattīhi vā bhesajjehi vā paricchedo kato hoti, ettakāyeva rattiyo ettakāni vā bhesajjāni viññāpetabbānīti. Atha tato rattipariyantato vā bhesajjapariyantato vā uttari na bhesajjakaraṇīyena vā bhesajjaṃ aññabhesajjakaraṇīyena vā aññaṃ bhesajjaṃ viññāpentassa pācittiyaṃ vuttaṃ. Tasmā agilāno gilānasaññī hutvā pañca bhesajjāni viññāpento na bhesajjakaraṇīyena bhesajjaṃ viññāpento nāma hotīti ‘‘mahānāmasikkhāpadena kāretabbo’’ti vuttaṃ. Etāni pāṭidesanīyavatthūnīti pāḷiyaṃ āgatasappiādīni sandhāya vuttaṃ. Pāḷiyaṃ anāgatāni pana akappiyasappiādīni bhikkhunīnampi dukkaṭavatthūnīti veditabbaṃ. Sūpodanaviññattiyanti bhikkhūnaṃ pācittiyavatthūni bhikkhunīnaṃ pāṭidesanīyavatthūni ca ṭhapetvā avasesaviññattiṃ sandhāya vuttaṃ. Sesamettha uttānameva. Paṇītabhojanatā, agilānatā, akataviññattiyā paṭilābho, ajjhoharaṇanti imāni panettha cattāri aṅgāni.

301上妙食学处注释完毕。

Paṇītabhojanasikkhāpadavaṇṇanā niṭṭhitā.

302十、齿木学处注释

10. Dantaponasikkhāpadavaṇṇanā

263在第十条中，‘被弃于圣者’：这是对父亲团食的称呼。‘门槛’：在坟场建造的房屋或自己房屋的门槛。‘紧密连结’：指由坚硬的肉所连结，即说身体坚硬、紧密。

263. Dasame ayyavosāṭitakānīti pitupiṇḍassetaṃ adhivacanaṃ. Ummāreti susāne katagehassa attano gehassa vā ummāre. Ghanabaddhoti ghanamaṃsena sambaddho, kathinasaṃhatasarīroti vuttaṃ hoti.

264‘口门’：指喉管。‘食物’：指应吞咽的任何时药等。‘使进入’：指使进入口门。无论是从口进入还是从鼻进入，由于应通过喉管吞咽，这一切都只是使进入口门。然而，因为那些比丘即使在没有食物的情况下，对于水也生起食物想，对于齿木也生起‘此已入口门’想，而心生不安，故说：‘那些比丘……未正确理解意义而心生不安’。因为水可以随意饮用，齿木可以以齿木的使用方式而使用，但其汁液不可吞咽。即使齿木汁液在不知情的情况下进入内部，也犯波逸提。然而，若不吞咽，无论是齿木还是其他任何东西，都可以放入口中。

264.Mukhadvāranti galanāḷikaṃ. Āhāranti ajjhoharitabbaṃ yaṃkiñci yāvakālikādiṃ. Āhareyyāti mukhadvāraṃ paveseyya. Mukhena vā paviṭṭhaṃ hotu nāsikāya vā, galena ajjhoharaṇīyattā sabbampi taṃ mukhadvāraṃ pavesitameva hoti. Yasmā pana te bhikkhū anāhārepi udake āhārasaññāya dantapone ca mukhadvāraṃ āhaṭaṃ idanti saññāya kukkuccāyiṃsu, tasmā vuttaṃ ‘‘te bhikkhū adinnaṃ…pe… sammā atthaṃ asallakkhetvā kukkuccāyiṃsū’’ti. Udakañhi yathāsukhaṃ pātuṃ dantakaṭṭhañca dantaponaparibhogena paribhuñjituṃ vaṭṭati, tassa pana rasaṃ gilituṃ na vaṭṭati. Sacepi dantakaṭṭharaso ajānantassa anto pavisati, pācittiyameva. Anajjhoharantena pana dantakaṭṭhaṃ vā hotu aññaṃ vā, kiñci mukhe pakkhipituṃ vaṭṭati.

265“无病”者，指病者无法亲手受用，而以口接受。所谓“仅发音”者，指仅抬起。所谓“一处”者，即仅以手指触碰。若以此接受，则全部皆已接受，因为是用竹竿末端绑住而放置的。即使瓦罐放在地上，施者站在伸手可及处，说“我将展示瓦罐”而给予，通过握住竹竿末端的方式接受，两端所绑的全部也都成为已接受。关于“为比丘的利益，不挤压，而自然被挤压的甘蔗汁”，因说“拿取”，故说“不见有奉献”。然而，对于站在伸手可及处的比丘，为了他的利益而挤压甘蔗，流出的汁液可以拿取；在槽中自然流出的甘蔗汁，即使中间一再阻隔后放出，也可以拿取。此义在某些注释书中。

265.Akallakoti gilāno sahatthā paribhuñjituṃ asakkonto mukhena paṭiggaṇhāti. Uccāraṇamattanti ukkhipanamattaṃ. Ekadesenapīti aṅguliyāpi phuṭṭhamattena. Taṃ ce paṭiggaṇhāti, sabbaṃ paṭiggahitamevāti veṇukoṭiyā bandhitvā ṭhapitattā. Sacepi bhūmiyaṃ ṭhitameva ghaṭaṃ dāyakena hatthapāse ṭhatvā ghaṭaṃ dassāmīti dinnaveṇukoṭiggahaṇavasena paṭiggaṇhāti, ubhayakoṭibaddhaṃ sabbampi paṭiggahitameva hoti. Bhikkhussa atthāya apīḷetvā pakatiyā pīḷiyamānaucchurasaṃ sandhāya ‘‘gaṇhathā’’ti vuttattā ‘‘abhihāro na paññāyatī’’ti vuttaṃ. Hatthapāse ṭhitassa pana bhikkhussa atthāya pīḷiyamānā ucchuto paggharantaṃ rasaṃ gaṇhituṃ vaṭṭati, doṇikāya sayaṃ paggharantaṃ ucchurasaṃ majjhe āvaritvā āvaritvā vissajjitampi gaṇhituṃ vaṭṭati. Katthaci aṭṭhakathāsu.

221“不可移动”者，指中等体力的人无法移动的。因说“在丁提尼迦等叶上”，故应知在树枝上接受是可行的。关于“擦拭后接受”，此处有人说：“擦拭后并无接受之事，因此应理解为‘擦拭后拿取’。”此处应视为“擦拭后接受”或“擦拭后拿取”之义。因为落在钵中的尘垢，为了内部受用而未清除，故可接受后受用。随顺先前作意的缘故，说“给予未受具足戒者……可以”。然而，由于仅凭“我将给予他人”的心念生起，并不成为他人所有，因此即使不给予他，也可接受后受用。

Asaṃhārimeti thāmamajjhimena purisena asaṃhāriye. ‘‘Tintiṇikādipaṇṇesū’’ti vacanato sākhāsu paṭiggahaṇaṃ ruhatīti daṭṭhabbaṃ. Puñchitvā paṭiggahetvāti ettha ‘‘puñchite paṭiggahaṇakiccaṃ natthi, tasmā puñchitvā gahetvāti evamattho gahetabbo’’ti vadanti. Puñchitvā paṭiggahetvā vāti evamettha attho daṭṭhabbo. Patte patitarajanacuṇṇañhi abbhantaraparibhogatthāya aparihaṭabhāvato paṭiggahetvā paribhuñjituṃ vaṭṭati. Pubbābhogassa anurūpena ‘‘anupasampannassa datvā…pe… vaṭṭatī’’ti vuttaṃ. Yasmā pana taṃ ‘‘aññassa dassāmī’’ti cittuppādamattena parasantakaṃ nāma na hoti, tasmā tassa adatvāpi paṭiggahetvā paribhuñjituṃ vaṭṭati.

222“给予比丘”者，指给予其他比丘。“酸粥”者，指任何流质，如乳浆等。因从手中放开后再拿取，即成已执取，故说“即不放开手”。关于“搅拌者”，即正在搅拌的人们，或此即原文。因取来放在地上，故无奉献，说“应接受钵”。关于“首先从杓中点滴落入钵中”，此处有人说：“正如首先落入的并无过失，同样，对于倒出后移开的人们，后来落入的也因已奉献而无过失。”关于“以小锅”，即小容器。即使以口缘也可拿取，即抬起口缘，使手触及时可以拿取。某些人指无畏山寺住者。此理趣即：身所系属的所系属物，亦即是身所系属。同样，在那里，对于身所系属及彼所系属，只说有偷兰遮。

Bhikkhussa detīti aññassa bhikkhussa deti. Kañjikanti khīrarasādiṃ yaṃkiñci dravaṃ sandhāya vuttaṃ. Hatthato mocetvā puna gaṇhāti, uggahitakaṃ hotīti āha ‘‘hatthato amocentenevā’’ti. Ālulentānanti ālolentānaṃ, ayameva vā pāṭho. Āharitvā bhūmiyaṃ ṭhapitattā abhihāro natthīti āha ‘‘patto paṭiggahetabbo’’ti. Paṭhamataraṃ uḷuṅkato thevā patte patantīti ettha ‘‘yathā paṭhamataraṃ patitatheve doso natthi, tathā ākiritvā apanentānaṃ pacchā patitathevepi abhihaṭattā nevatthi doso’’ti vadanti. Carukenāti khuddakabhājanena. Mukhavaṭṭiyāpi gahetuṃ vaṭṭatīti mukhavaṭṭiṃ ukkhipitvā hatthe phusāpite gaṇhituṃ vaṭṭati. Kecīti abhayagirivāsino. Esa nayoti kāyapaṭibaddhapaṭibaddhampi kāyapaṭibaddhamevāti ayaṃ nayo. Tathā ca tattha kāyapaṭibaddhe taṃpaṭibaddhe ca thullaccayameva vuttaṃ.

223“由彼”者，指物品去到其近处的那位比丘。“因此”者，因为只有原主的使用被允许，因此。若当日用手拿取，第二日接受后使用，则成为已执取已接受，故说“未触摸”。因未接受，故说“以蓄藏为缘，无犯”。若未接受而使用，则犯未与而取口门罪，故说“然而接受后方可使用”。因说“当日……此后则不可”，故当日用手拿取或未拿取而放置，第二日未接受而使用者，犯未与而取口门罪；然而，用手拿取后放置，第二日接受后使用者，则成为已执取已接受。因为用手拿取后放置的，正是未接受之物。因说“自己拿取后使用”，故允许在当日使用未接受之物。因此，在复注中所说：“‘正在给予时掉落’——此处，如同在群食等中，为患病等而有疑虑者，允许群食，同样，在此，世尊为消除疑虑，允许已接受者”，此不应取。因“正在给予时掉落”是通说，故应知此理趣适用于四种时限。

Tenāti yassa bhikkhuno santikaṃ gataṃ, tena. Tasmāti yasmā mūlaṭṭhasseva paribhogo anuññāto, tasmā. Taṃ divasaṃ hatthena gahetvā dutiyadivase paṭiggahetvā paribhuñjantassa uggahitakapaṭiggahitaṃ hotīti āha ‘‘anāmasitvā’’ti. Appaṭiggahitattā ‘‘sannidhipaccayā anāpattī’’ti vuttaṃ. Appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hotīti āha ‘‘paṭiggahetvā pana paribhuñjitabba’’nti. ‘‘Taṃ divasaṃ…pe… na tato para’’nti vacanato taṃ divasaṃ hatthena gahetvā vā aggahetvā vā ṭhapitaṃ dutiyadivase appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hoti, hatthena gahetvā ṭhapitaṃ dutiyadivase paṭiggahetvā paribhuñjantassa pana uggahitakapaṭiggahitaṃ hoti. Appaṭiggahitameva hi hatthena gahetvā ṭhapitaṃ. ‘‘Sāmaṃ gahetvā paribhuñjitu’’nti hi vacanato appaṭiggahitasseva tasmiṃ divase paribhogo anuññāto. Tasmā yaṃ vuttaṃ gaṇṭhipade ‘‘taṃ diyyamānaṃ patatīti ettha yathā gaṇabhojanādīsu gilānādīnaṃ kukkuccāyantānaṃ gaṇabhojanaṃ anuññātaṃ, evamidhāpi bhagavatā paṭiggahitameva kukkuccavinodanatthaṃ anuññāta’’nti, taṃ na gahetabbaṃ. ‘‘Taṃ diyyamānaṃ patatī’’ti avisesena vuttattā catūsupi kālikesu ayaṃ nayo veditabbo.

224“以刀具”是指以已受持的刀具。为何在此不会构成拿取因缘或储存因缘的过失呢？答曰：“因为他们并非为了受用而持有它。”以此说明：为了外部受用，自己拿取后，或拿取未受具足戒者所给之物后而持有，是允许的。因此，若有人为了涂抹钵等目的，自己拿取并持有油等物，若想受用，则受持后而受用者无犯。然而，为了内部受用，自己拿取后受持而受用者，则成为“已拿取已受持”；若未受持而受用者，则犯“未与而取口门”罪；若为了内部受用，拿取未受具足戒者所给之物而持有者，则如“生薑盐许可”一般，构成储存因缘的罪过。有些人说：“由于‘对中等体力的男子而言，仅提起即算’等所说的五支具足时受持即成立，因此即使为了外部受用，若拿取未受具足戒者所给之物，也属于已受持。”若如此，则在此为了外部受用，拿取未受具足戒者所给之物而持有者，应说构成储存因缘的罪过，且不应说“因为他们并非为了受用而持有它”，因此应知：为了外部受用而拿取者，不名为已受持。若问：“既然如此，在五种受持支中，是否应加上‘为了受用’这一限定语？”答：“不应加。因为受持本身就是为了受用，所以未单独说‘为了受用’，而只说‘若比丘以身或身所系物受持此物’这么多。”另一些人则说：“即使有受持，在此‘因为他们并非为了受用而持有它’这句话，是说明为了非受用而持有时无犯。”在“臼与杵被耗尽”这句中，若因臼杵耗尽而捣碎研磨的药中显现出外来的颜色，则不如法。

Satthakenāti paṭiggahitasatthakena. Kasmā panettha uggahitapaccayā sannidhipaccayā vā doso na siyāti āha ‘‘na hi taṃ paribhogatthāya pariharantī’’ti. Imināva bāhiraparibhogatthaṃ sāmaṃ gahetvā anupasampannena dinnaṃ vā gahetvā pariharituṃ vaṭṭatīti dīpeti. Tasmā pattasammakkhanādiatthaṃ sāmaṃ gahetvā parihaṭatelādiṃ sace paribhuñjitukāmo hoti, paṭiggahetvā paribhuñjantassa anāpatti. Abbhantaraparibhogatthaṃ pana sāmaṃ gahitaṃ paṭiggahetvā paribhuñjantassa uggahitakapaṭiggahitaṃ hoti, appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hoti, abbhantaraparibhogatthameva anupasampannena dinnaṃ gahetvā pariharantassa siṅgīloṇakappo viya sannidhipaccayā āpatti hoti. Keci pana ‘‘thāmamajjhimassa purisassa uccāraṇamattaṃ hotītiādinā vuttapañcaṅgasampattiyā paṭiggahaṇassa ruhanato bāhiraparibhogatthampi sace anupasampannena dinnaṃ gaṇhāti, paṭiggahitamevā’’ti vadanti. Evaṃ sati idha bāhiraparibhogatthaṃ anupasampannena dinnaṃ gahetvā pariharantassa sannidhipaccayā āpatti vattabbā siyā, ‘‘na hi taṃ paribhogatthāya pariharantī’’ti ca na vattabbaṃ, tasmā bāhiraparibhogatthaṃ gahitaṃ paṭiggahitaṃ nāma na hotīti veditabbaṃ. Yadi evaṃ pañcasu paṭiggahaṇaṅgesu ‘‘paribhogatthāyā’’ti visesanaṃ vattabbanti? Na vattabbaṃ. Paṭiggahaṇañhi paribhogatthameva hotīti ‘‘paribhogatthāyā’’ti visuṃ avatvā ‘‘tañce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātī’’ti ettakameva vuttaṃ. Apare pana ‘‘satipi paṭiggahaṇe ‘na hi taṃ paribhogatthāya pariharantī’ti idha aparibhogatthāya pariharaṇe anāpatti vuttā’’ti vadanti. Udukkhalamusalāni khiyyantīti ettha udukkhalamusalānaṃ khayena pisitakoṭṭitabhesajjesu sace āgantukavaṇṇo paññāyati, na vaṭṭati.

225“是清净的水”是就由树枝等处滴落而下的水而言。“或者他的钵应被受持”在此，为了说明以触碰钵中物而给与时，因手上沾有食物而无过失，故钵的受持应理解为是为了内部受用而受持。在“若落入沙弥的钵中……不失去受持”这段中，若反复拿取并放入自己钵中，由于确定“这是自己的所有物”，故手中的受持不失去；但若拿取明确分给之物，由于在拿取之时即已确定“这是自己的所有物”，故手中的受持便失去。在“为某些人而盛饭”这段中，即使为未受具足戒者盛饭，若心想“他会来取”而自己盛好放置，则受持不失去；但若放入未受具足戒者手中，则由于是未受具足戒者所放置，故因已舍弃而失去受持。因此说：“沙弥……由于已舍弃。”

Suddhaṃ udakaṃ hotīti rukkhasākhādīhi gaḷitvā patanaudakaṃ sandhāya vuttaṃ. Patto vāssa paṭiggahetabboti etthāpi pattagataṃ chupitvā dentassa hatthalaggena āmisena dosābhāvatthaṃ pattapaṭiggahaṇanti abbhantaraparibhogatthameva paṭiggahaṇaṃ veditabbaṃ. Yaṃ sāmaṇerassa patte patati…pe… paṭiggahaṇaṃ na vijahatīti ettha punappunaṃ gaṇhantassa attano patte pakkhittameva ‘‘attano santaka’’nti sanniṭṭhānakaraṇato hatthagataṃ paṭiggahaṇaṃ na vijahati, paricchinditvā dinnaṃ pana gaṇhantassa gahaṇasamayeyeva ‘‘attano santaka’’nti sanniṭṭhānassa katattā hatthagataṃ paṭiggahaṇaṃ vijahati. Kesañci atthāya odanaṃ pakkhipatīti ettha anupasampannassa atthāya pakkhipantepi ‘‘āgantvā gaṇhissatī’’ti sayameva pakkhipitvā ṭhapanato paṭiggahaṇaṃ na vijahati, anupasampannassa hatthe pakkhittaṃ pana anupasampanneneva ṭhapitaṃ nāma hotīti paṭiggahaṇaṃ vijahati pariccattabhāvato. Tena vuttaṃ ‘‘sāmaṇera…pe… pariccattattā’’ti.

226“堪能受持的负重”是指中等体力的男子所能提起的重量。虽然未放手而用另一只手遮盖者无过失，但依注释书，仍不应遮盖，应依注释书为准。在“为防蝇”这段中，有说：“即使树枝上的灰尘落入钵中，若能方便受用，则因树枝已受持，故在此为了内部受用，根本受持即有效。”另一些人则说：“‘为防蝇’在此只是字面意思，是为了外部受用而拿取。”在“若没有这些”中，是指若没有罐或糠。在“令未受具足戒者拿取”中，是指令未受具足戒者拿取那些可吞咽的物品。“上座比丘的钵给下座比丘”是指自己拿取上座比丘的钵给下座比丘。在“把你的粥给我”这段中，如此说后，拿取沙弥的钵，也把自己的钵给他。在此，“智者沙弥”等是关于换钵的讨论。“应审察其理由”的意思是：如同为母亲等携带油等物时，在那样的事务中，未与未受具足戒者交换而受用是允许的，但在此若不换钵则不得受用，对此应审察其理由。

Paṭiggahaṇūpagaṃ bhāraṃ nāma thāmamajjhimassa purisassa ukkhepārahaṃ. Kiñcāpi avissajjetvāva aññena hatthena pidahantassa doso natthi, tathāpi na pidahitabbanti aṭṭhakathāpamāṇeneva gahetabbaṃ. Macchikavāraṇatthanti ettha ‘‘sacepi sākhāya laggarajaṃ patte patati, sukhena paribhuñjituṃ sakkāti sākhāya paṭiggahitattā abbhantaraparibhogatthamevidha paṭiggahaṇanti mūlapaṭiggahaṇameva vaṭṭatī’’ti vuttaṃ. Apare pana ‘‘macchikavāraṇatthanti ettha vacanamattaṃ gahetvā bāhiraparibhogatthaṃ gahita’’nti vadanti. Tasmimpi asatīti cāṭiyā vā kuṇḍake vā asati. Anupasampannaṃ gāhāpetvāti taṃyeva ajjhoharaṇīyabhaṇḍaṃ anupasampannena gāhāpetvā. Therassa pattaṃ anutherassāti therassa pattaṃ attanā gahetvā anutherassa deti. Tuyhaṃ yāguṃ mayhaṃ dehīti ettha evaṃ vatvā sāmaṇerassa pattaṃ gahetvā attanopi pattaṃ tassa deti. Ettha panāti paṇḍito sāmaṇerotiādipattaparivattanakathāya. Kāraṇaṃ upaparikkhitabbanti yathā mātuādīnaṃ telādīni haranto tathārūpe kicce anupasampannena aparivattetvāva paribhuñjituṃ labhati, evamidha pattaparivattanaṃ akatvā paribhuñjituṃ na labhatīti ettha kāraṇaṃ vīmaṃsitabbanti attho.

227在此，有说其理由：“当沙弥们所拿的米耗尽时，可能会生起‘我们的沙弥必定会照顾我们’的寻思，因此必须交换后才可受用。然而，为了父母的利益或为了树荫等而拿取时，并无受用的期望，因此那是允许的。”正因如此，阿阇梨佛授长老也说：

Ettha pana ‘‘sāmaṇerehi gahitataṇḍulesu parikkhīṇesu avassaṃ amhākaṃ sāmaṇerā saṅgahaṃ karontīti vitakkuppatti sambhavati, tasmā taṃ parivattetvāva paribhuñjitabbaṃ. Mātāpitūnaṃ atthāya pana chāyatthāya vā gahaṇe paribhogāsā natthi, tasmā taṃ vaṭṭatī’’ti kāraṇaṃ vadanti. Teneva ācariyabuddhadattattherenapi vuttaṃ –

228“为了父母的利益，即使携带油等物；”

‘‘Mātāpitūnamatthāya, telādiharatopi ca;

229“为了树枝、树荫等目的，对于这些并无差别。”

Sākhaṃ chāyādiatthāya, imesaṃ na visesati.

230“因此，对于其差别，应思惟其理由；”

‘‘Tasmā hissa visesassa, cintetabbaṃ tu kāraṇaṃ;

231“我们思择其差别，即其有室的性质。”

Tassa sālayabhāvaṃ tu, visesaṃ takkayāma ta’’nti.

232在此，这更为合理，因为必定会有那样的寻思生起。在此，确实无法净化寻思。然而，为母亲等利益而携带时，则不一定有那样的寻思生起，因此可以净化寻思。因为若可净化寻思，则无过失。正因如此，下文将说：“若他能净化寻思，则从那里所得的食物也可以吃。”

Idamevettha yuttataraṃ avassaṃ tathāvidhavitakkuppattiyā sambhavato. Na sakkā hi ettha vitakkaṃ sodhetunti. Mātādīnaṃ atthāya haraṇe pana nāvassaṃ tathāvidhavitakkuppattīti sakkā vitakkaṃ sodhetuṃ. Yattha hi vitakkaṃ sodhetuṃ sakkā, tattha nevatthi doso. Teneva vakkhati ‘‘sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭatī’’ti.

233“不能使之移动”是指：不能移动后去除砂砾。所谓“钵已放在托架上”，是就应被接受的钵而说的。“摇动”是指无理由地摇动。即使有理由，也不应摇动比丘们受用之物。虽然（世尊）说：“比丘们，我允许在非人病时（食用）生肉、生血”（《大品》264），在那种病时为了自己的利益而接受生肉是被允许的，但又以通途方式禁止说“他远离接受生肉”，然而因为（此处）并非为了自己或其他比丘的利益而执取，所以说“狮子残食等……是适当的”。“他能净化寻思”是指：他能觉察到“（他）也给我吗”这样的寻思尚未生起，或者能觉察到“我是以‘要给沙弥’的清净心而拿取的”。

Niccāletuṃ na sakkotīti niccāletvā sakkharā apanetuṃ na sakkoti. Ādhārake patto ṭhapitohotīti paṭiggahetabbapattaṃ sandhāya vuttaṃ. Cāletīti vinā kāraṇaṃ cāleti. Satipi kāraṇe bhikkhūnaṃ paribhogārahaṃ cāletuṃ na vaṭṭati. Kiñcāpi ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita’’nti (mahāva. 264) tādise ābādhe attano atthāya āmakamaṃsapaṭiggahaṇaṃ anuññātaṃ, ‘‘āmakamaṃsapaṭiggahaṇā paṭivirato hotī’’ti ca sāmaññato paṭikkhittaṃ, tathāpi attano aññassa vā bhikkhuno atthāya aggahitattā ‘‘sīhavighāsādiṃ…pe… vaṭṭatī’’ti vuttaṃ. Sakkoti vitakkaṃ sodhetunti mayhampi detīti vitakkassa anuppannabhāvaṃ sallakkhetuṃ sakkoti, sāmaṇerassa dassāmīti suddhacittena mayā gahitanti vā sallakkhetuṃ sakkoti.

234“若在根本处也已受持”一句，此处（有些论师）说：“若带着‘他拿走后也会给我吧’的想法而受持了。” “分成份”是指：让比丘和沙弥各自拿取自己所喜欢的一份，为所有人分成均等的份。“取后剩余”是指：从沙弥们所取的那一份中剩余下来的。“拿取后”是指：想着“我要拿这个”而拿取。在此处，“取后剩余”是指他拿取后又重新放下的。 “受持后”是指：在当天受持后。因此说：“在时药与尽形寿药相混的情况下，没有过失。” 但若是在前一天受持后放置的，则不可用沾有食物的嘴去吸那药卷的烟。“用海水”是指：用未受持的海水。因为洁净石使水清净后单独留存，所以说“不计为（食物）”。“附着”是指：在口中、手上以及在水中、干时显出白色的东西附着。 “取了饮用水”是指：为了自己而取用。但若想着“我要把喝剩的倒回原处”而取，则无需再次受持。“推开”是指：拨开、除去。

Sace pana mūlepi paṭiggahitaṃ hotīti ettha ‘‘gahetvā gate mayhampi dadeyyunti saññāya sace paṭiggahitaṃ hotī’’ti vadanti. Koṭṭhāse karotīti bhikkhusāmaṇerā ca attano attano abhirucitaṃ koṭṭhāsaṃ gaṇhantūti sabbesaṃ samake koṭṭhāse karoti. Gahitāvasesanti sāmaṇerehi gahitakoṭṭhāsato avasesaṃ. Gaṇhitvāti ‘‘mayhaṃ idaṃ gaṇhissāmī’’ti gahetvā. Idha gahitāvasesaṃ nāma tena gaṇhitvā puna ṭhapitaṃ. Paṭiggahetvāti tadahu paṭiggahetvā. Teneva ‘‘yāvakālikena yāvajīvikasaṃsagge doso natthī’’ti vuttaṃ. Sace pana purimadivase paṭiggahetvā ṭhapitā hoti, sāmisena mukhena tassā vaṭṭiyā dhūmaṃ pivituṃ na vaṭṭati. Samuddodakenāti appaṭiggahitasamuddodakena. Yasmā katakaṭṭhi udakaṃ pasādetvā visuṃ tiṭṭhati, tasmā ‘‘abbohārika’’nti vuttaṃ. Laggatīti mukhe hatthe ca udake sukkhe setavaṇṇaṃ dassentaṃ laggati. Pānīyaṃ gahetvāti attanoyeva atthāya gahetvā. Sace pana pītāvasesaṃ tattheva ākirissāmīti gaṇhāti, puna paṭiggahaṇakiccaṃ natthi. Vikkhambhetvāti viyūhitvā, apanetvāti attho.

235“在大种上”是指：在依于身体的大种上。“掉落”是指：断掉后掉落。只有断掉后掉落的才应受持，不是其他的。即使从树上砍下生木来做，也是可以的——此处应知，为了取黏土而挖地也是可以的。只有在有爬行动物（蛇等）危险而挖时才是可以的——若无作净者，可自己取用；其他时候则应令人受持后使用。其余在此处意义明显。未受持、未允许、无烟等不计为（食物）、吞咽——这些是此处的四个条件。

Mahābhūtesūti sarīranissitesu mahābhūtesu. Patatīti vicchinditvā patati. Vicchinditvā patitameva hi paṭiggahetabbaṃ, na itaraṃ. Alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭatīti ettha mattikatthāya pathaviṃ khaṇitumpi vaṭṭatīti veditabbaṃ. Sappadaṭṭhakkhaṇeyeva vaṭṭatīti asati kappiyakārake sāmaṃ gahetvā paribhuñjituṃ vaṭṭati, aññadā paṭiggahāpetvā paribhuñjitabbaṃ. Sesamettha uttānameva. Appaṭiggahitatā, ananuññātatā, dhūmādiabbohārikābhāvo, ajjhoharaṇanti imāni panettha cattāri aṅgāni.

321齿木学处注释终。

Dantaponasikkhāpadavaṇṇanā niṭṭhitā.

322第四食事品终。

Niṭṭhito bhojanavaggo catuttho.

236第五章裸行者品

5. Acelakavaggo

324一、裸行者学处注释

1. Acelakasikkhāpadavaṇṇanā

273273. 在裸行者品第一学处中，“他们的”是指外道们的。“在那里”是指在容器中。“从此”是指从钵中。若外道说：“首先为我而特意带来放置的，是属于我的，请倒在这个容器里”，这样说时，是允许的。其余在此处意义明显。是外道、是可吞咽之物、为了吞咽而亲手在未放置的容器中给予——这些是此处的三个条件。

273. Acelakavaggassa paṭhamasikkhāpade tesanti titthiyānaṃ. Tatthāti bhājane. Itoti pattato. Sace titthiyo vadatīti ‘‘paṭhamameva maṃ sandhāya abhiharitvā ṭhapitaṃ mayhaṃ santakaṃ hoti, imasmiṃ bhājane ākirathā’’ti vadati, vaṭṭati. Sesamettha uttānameva. Aññatitthiyatā, ajjhoharaṇīyatā , ajjhoharaṇatthāya sahatthā anikkhittabhājane dānanti imāni panettha tīṇi aṅgāni.

326裸行者学处注释终。

Acelakasikkhāpadavaṇṇanā niṭṭhitā.

327二、遣离学处注释

2. Uyyojanasikkhāpadavaṇṇanā

274274. 第二（学处）意义明显。欲行非行、为此目的而遣离比丘、如此遣离时（对方）越过近行区域——这些是此处的三个条件。

274. Dutiyaṃ uttānatthameva. Anācāraṃ ācaritukāmatā, tadatthameva upasampannassa uyyojanā, evaṃ uyyojentassa upacārātikkamoti imāni panettha tīṇi aṅgāni.

329遣离学处注释终。

Uyyojanasikkhāpadavaṇṇanā niṭṭhitā.

330三、与食学处注释

3. Sabhojanasikkhāpadavaṇṇanā

280280. 在第三（学处）中，“脊梁”是门楣的别名。所谓“小”的卧室，宽度为五肘，其中间位置从脊梁算起正好是二肘半，因此在这样的卧室中，离开脊梁一肘半而坐，即称为越过脊梁而坐。如此而坐，也称为越过中间而坐，所以说“以此显示越过中间”。无论怎样做的，是指架在脊梁上或未架在脊梁上而做的。“有心的”是指以进入后坐下之心而成为有心。其余在此处意义明显。有贪染的夫妇在座、是卧室、无第二位比丘、潜入而坐——这些是此处的四个条件。

280. Tatiye piṭṭhasaṅghāṭoti dvārabāhāyetaṃ adhivacanaṃ. Khuddakaṃ nāma sayanigharaṃ vitthārato pañcahatthappamāṇaṃ hoti, tassa ca majjhimaṭṭhānaṃ piṭṭhasaṅghāṭato aḍḍhateyyahatthappamāṇameva hoti, tasmā tādise sayanighare piṭṭhasaṅghāṭato hatthapāsaṃ vijahitvā nisinno piṭṭhivaṃsaṃ atikkamitvā nisinno nāma hoti. Evaṃ nisinno ca majjhaṃ atikkamitvā nisinno nāma hotīti āha ‘‘iminā majjhātikkamaṃ dassetī’’ti. Yathā vā tathā vā katassāti piṭṭhivaṃsaṃ āropetvā vā anāropetvā vā katassa. Sacittakanti anupavisitvā nisīdanacittena sacittakaṃ. Sesamettha uttānameva. Pariyuṭṭhitarāgajāyampatikānaṃ sannihitatā, sayanigharatā, dutiyassa bhikkhuno abhāvo, anupakhajja nisīdananti imāni panettha cattāri aṅgāni.

332与食学处注释完毕。

Sabhojanasikkhāpadavaṇṇanā niṭṭhitā.

284-289284-289. 在第四、第五（学处）中，没有任何需要说明的。

284-289. Catutthapañcamesu natthi kiñci vattabbaṃ.

334六、行仪学处注释

6. Cārittasikkhāpadavaṇṇanā

298298. 在第六（学处）中，“以自然声”是指：在十二肘范围内站立能听到的声音，称为自然声。“应告知”是指：应以“我去某某家”或“我行行仪”这样的语句告知。其余在此处意义明显。接受五种食物之一的邀请、有比丘在而不告知、从施食家进入其他家、未过正午、无因缘或危难——这些是此处的五个条件。

298. Chaṭṭhe pakativacanenāti ettha yaṃ dvādasahatthabbhantare ṭhitena sotuṃ sakkā bhaveyya, taṃ pakativacanaṃ nāma. Āpucchitabboti ‘‘ahaṃ itthannāmassa gharaṃ gacchāmī’’ti vā ‘‘cārittaṃ āpajjāmī’’ti vā īdisena vacanena āpucchitabbo. Sesamettha uttānameva. Pañcannaṃ bhojanānaṃ aññatarena nimantanasādiyanaṃ, santaṃ bhikkhuṃ anāpucchanā, bhattiyagharato aññagharappavesanaṃ, majjhanhikānatikkamo, samayassa vā āpadānaṃ vā abhāvoti imāni panettha pañca aṅgāni.

336行仪学处注释完毕。

Cārittasikkhāpadavaṇṇanā niṭṭhitā.

337七、大名学处注释

7. Mahānāmasikkhāpadavaṇṇanā

303第303条。第七学处中，名为“大名”者，是阿努卢陀长老的兄弟，世尊的小叔父之子。净饭王、释迦饭王、善饭王、净饭王、甘露饭王，这五人实为兄弟。名为甘露的王后是他们的姐妹，提沙长老是她的儿子。如来与难陀长老是净饭王之子，大名与阿努卢陀长老是释迦饭王之子，阿难陀长老是甘露饭王之子。他是世尊的堂弟，而大名年纪较长，是一位斯陀含圣弟子。因此说“名为大名……圣弟子”。

303. Sattame mahānāmo nāmāti anuruddhattherassa bhātā bhagavato cūḷapitu putto. Suddhodano sakkodano sukkodano dhotodano amitodanoti ime hi pañca janā bhātaro. Amitā nāma devī tesaṃ bhaginī, tissatthero tassā putto. Tathāgato ca nandatthero ca suddhodanassa puttā, mahānāmo ca anuruddhatthero ca sukkodanassa, ānandatthero amitodanassa. So bhagavato kaniṭṭho, mahānāmo mahallakataro sakadāgāmī ariyasāvako. Tena vuttaṃ ‘‘mahānāmo nāma…pe… ariyasāvako’’ti.

305-306第305至306条。巴利语中“ajjaṇho”意为“今日”，即指一天，或应取“ajjano”之义，而非指“我们”。所谓“kālaṃ āharissathā”，意为“你们将在明天带来”。若此后更接受，即若已就夜晚或药物作了限定：“只应告知这么多夜晚或这么多药物”，则从夜晚界限或药物界限之后，更行告知而接受。即使告知“我们已被你以这些药物邀请，而我们正需要这种药物”后，也只有病人可以告知。

305-306. Pāḷiyaṃ ajjaṇhoti ajja ekadivasanti attho, ‘‘ajjano’’ti vā attho gahetabbo, no amhākaṃ. Kālaṃ āharissathāti sve harissatha. Tato ce uttari sādiyeyyāti sace tattha rattīhi vā bhesajjehi vā paricchedo kato hoti ‘‘ettakāyeva vā rattiyo ettakāni vā bhesajjāni viññāpetabbānī’’ti, tato rattipariyantato vā bhesajjapariyantato vā uttari viññāpento sādiyeyya. ‘‘Imehi tayā bhesajjehi pavāritamha, amhākañca imināva bhesajjena attho’’ti ācikkhitvā viññāpetumpi gilānova labhati.

310第310条。因为此规定仅适用于僧团邀请，故说“那些被自己个人邀请所邀请者”。其余内容显而易见。此处有四项要素：僧团邀请性、药物告知、无病状态、超出界限。

310. Yasmā saṅghapavāraṇāyamevāyaṃ vidhi, tasmā ‘‘ye attano puggalikāya pavāraṇāya pavāritā’’ti vuttaṃ. Sesaṃ uttānameva. Saṅghapavāraṇatā , bhesajjaviññatti, agilānatā, pariyantātikkamoti imāni panettha cattāri aṅgāni.

341大名学处注释完毕。

Mahānāmasikkhāpadavaṇṇanā niṭṭhitā.

3428. 整军学处注释

8. Uyyuttasenāsikkhāpadavaṇṇanā

311第311条。第八学处意义显而易见。此处有四项要素：整军、为观看而前往、在允许之处外观看、无此类因缘或灾难。

311. Aṭṭhamaṃ uttānatthameva. Uyyuttasenā, dassanatthāya gamanaṃ, anuññātokāsato aññatra dassanaṃ, tathārūpapaccayassa āpadāya vā abhāvoti imāni panettha cattāri aṅgāni.

344整军学处注释完毕。

Uyyuttasenāsikkhāpadavaṇṇanā niṭṭhitā.

3459. 军营学处注释

9. Senāvāsasikkhāpadavaṇṇanā

317第317条。第九学处亦意义显而易见。此处有三项要素：超过三夜、在军中日落、无病等状况。

317. Navamasikkhāpadampi uttānameva. Tirattātikkamo, senāya sūriyassa atthaṅgamo, gilānatādīnaṃ abhāvoti imāni panettha tīṇi aṅgāni.

347军营学处注释完毕。

Senāvāsasikkhāpadavaṇṇanā niṭṭhitā.

34810. 观战学处注释

10. Uyyodhikasikkhāpadavaṇṇanā

322第322条。第十学处中，“你获得了多少标记？”意为“作为你箭射的标志，你获得了多少人？”，即“你射中了多少人？”其余内容此处显而易见。此处有三项要素：为观看演习等而前往、在允许之处外观看、无此类因缘或灾难。

322. Dasame kati te lakkhāni laddhānīti tava sarappahārassa lakkhaṇabhūtā kittakā janā tayā laddhāti attho, kittakā tayā viddhāti vuttaṃ hoti. Sesamettha uttānameva. Uyyodhikādidassanatthāya gamanaṃ, anuññātokāsato aññatra dassanaṃ, tathārūpapaccayassa āpadāya vā abhāvoti imāni panettha tīṇi aṅgāni.

350观战学处注释完毕。

Uyyodhikasikkhāpadavaṇṇanā niṭṭhitā.

351裸行者品第五完毕。

Niṭṭhito acelakavaggo pañcamo.

2486. 饮酒品

6. Surāpānavaggo

353一、饮酒学处注释

1. Surāpānasikkhāpadavaṇṇanā

326-328第326至328条。饮酒品第一学处中，“vatiyā”意为“以村围”。巴利语中，关于“粉酒”等：将粉放入容器，加入适量水，揉捏制成者，称为粉酒。同样，将糕点与饭放入容器，加入适量水，揉捏制成者，称为糕点酒与饭酒。而“kiṇṇā”是指该酒的酒母。也有称为“酒丸”者，加入彼等制成者，称为加酒母酒。由诃子、芥子等多种成分混合者，称为混合成分酒。

326-328. Surāpānavaggassa paṭhamasikkhāpade vatiyāti gāmaparikkhepavatiyā. Pāḷiyaṃ piṭṭhasurādīsu piṭṭhaṃ bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā piṭṭhasurā. Evaṃ pūve odane ca bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā odanasurāti ca vuccati. ‘‘Kiṇṇā’’ti pana tassā surāya bījaṃ vuccati. Ye surāmodakātipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā.

250由蜂蜜、棕榈、椰子等花汁长期放置而成的花酒。由面包果等果汁而成的果酒。由葡萄汁而成的蜜酒。由甘蔗汁而成的糖酒。由诃子、余甘子、苦味药材等多种成分的汁液长期放置而成的混合成分酒。所谓“从种子开始”，即从准备好成分放入瓮中之时，以及从棕榈、椰子等花汁采集的新鲜时刻开始。

Madhukatālanāḷikerādipuppharaso ciraparivāsito pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso ciraparivāsito sambhārasaṃyutto. Bījato paṭṭhāyāti sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato, tālanāḷikerādīnaṃ puppharasassa gahitaabhinavakālatoyeva ca paṭṭhāya.

329第329条。盐酸粥，是由多种药物配制而成的一种非酒类的特殊发酵物。所谓“为取气味”，即为了取得芬芳气味。此处关于“非心念、世间所责”应说者，应依第一波罗夷注释中所说的方法了知。其余内容此处显而易见。此处有两项要素：酒类性、饮用彼。

329.Loṇasovīrakaṃ suttañca anekehi bhesajjehi abhisaṅkhato amajjabhūto āsavaviseso. Vāsaggāhāpanatthanti sugandhibhāvaggāhāpanatthaṃ. Acittakaṃ lokavajjanti ettha yaṃ vattabbaṃ, taṃ paṭhamapārājikavaṇṇanāyaṃ vuttanayena veditabbaṃ. Sesamettha uttānameva. Majjabhāvo, tassa pānañcāti imāni panettha dve aṅgāni.

357饮酒学处注释完毕。

Surāpānasikkhāpadavaṇṇanā niṭṭhitā.

358二、指戳学处注释

2. Aṅgulipatodakasikkhāpadavaṇṇanā

330第330条。第二学处中，“比丘尼亦处于未受具足戒位”，此处应知比丘亦处于比丘尼的未受具足戒位。其余内容此处显而易见。此处有两项要素：以嬉笑为意图、以身体触击已受具足戒者之身体。

330. Dutiye bhikkhunīpi anupasampannaṭṭhāne ṭhitāti ettha bhikkhupi bhikkhuniyā anupasampannaṭṭhāne ṭhitoti veditabbo. Sesamettha uttānameva. Hasādhippāyatā, upasampannassa kāyena kāyāmasananti imāni panettha dve aṅgāni.

360指戳学处注释完毕。

Aṅgulipatodakasikkhāpadavaṇṇanā niṭṭhitā.

361三、嬉戏学处解释

3. Hasadhammasikkhāpadavaṇṇanā

335第335条。第三学处意义显而易见。此处有两项要素：超过踝骨以上、以嬉笑意图嬉戏。

335. Tatiyaṃ uttānatthameva. Uparigopphakatā, hasādhippāyena kīḷananti imāni panettha dve aṅgāni.

363嬉戏学处解释完毕。

Hasadhammasikkhāpadavaṇṇanā niṭṭhitā.

364四、不恭敬学处解释

4. Anādariyasikkhāpadavaṇṇanā

344第344条。第四学处中，“不应执取应受谴责的师说”，即：因为甘蔗汁是七日药，其渣滓是终身药，两者的结合即是甘蔗棒，因此在非时嚼甘蔗棒是允许的，如同糖诃子一样——像这样的应受谴责的师说，不应执取。在世间所责中，“师说不应行”，即在世间所责学处的犯处，那种师说，不应执取，其意是：逾越世间所责后，说“这是我们的师说”者，其执取是不允许的。所谓“随顺经”即注释书。所谓“随传承而来的和合而行”，即“应执取随传承而来的师说”——如此说时，即包含于大注释书的论说中，这是其意。其余内容此处显而易见。此处有两项要素：对已受具足戒者以所制说、作不恭敬。

344. Catutthe gārayho ācariyuggaho na gahetabboti yasmā ucchuraso sattāhakāliko, tassa kasaṭo yāvajīviko, dvinnaṃyeva samavāyo ucchuyaṭṭhi, tasmā vikāle ucchuyaṭṭhiṃ khādituṃ vaṭṭati guḷaharītakaṃ viyāti evamādiko gārayhācariyavādo na gahetabbo. Lokavajje ācariyuggaho na vaṭṭatīti lokavajjasikkhāpade āpattiṭṭhāne yo ācariyavādo, so na gahetabbo, lokavajjaṃ atikkamitvā ‘‘idaṃ amhākaṃ ācariyuggaho’’ti vadantassa uggaho na vaṭṭatīti adhippāyo. Suttānulomaṃ nāma aṭṭhakathā. Paveṇiyā āgatasamodhānaṃ gacchatīti ‘‘paveṇiyā āgato ācariyuggahova gahetabbo’’ti evaṃ vutte mahāaṭṭhakathāvādeyeva saṅgahaṃ gacchatīti adhippāyo. Sesamettha uttānameva. Upasampannassa paññattena vacanaṃ, anādariyakaraṇanti imāni panettha dve aṅgāni.

366不恭敬学处解释完毕。

Anādariyasikkhāpadavaṇṇanā niṭṭhitā.

367五、恐吓学处解释

5. Bhiṃsāpanasikkhāpadavaṇṇanā

345第五，其义自明。然而，此处有二支：已受具足戒；在其见闻范围内，以欲令其恐惧之心而作努力。

345. Pañcamaṃ uttānatthameva. Upasampannatā, tassa dassanasavanavisaye bhiṃsāpetukāmatāya vāyamananti imāni panettha dve aṅgāni.

369恐吓学处解释完毕。

Bhiṃsāpanasikkhāpadavaṇṇanā niṭṭhitā.

3706. 火学处注释

6. Jotisikkhāpadavaṇṇanā

350第六，所谓“巴嘎”，乃地方王子之名，其居住地亦依惯用语称为“巴嘎”。故说“巴嘎是地区之名”。在名为苏苏玛拉吉利的城中。据说，为建造该城，一位建筑占相师在勘察城址之日，于不远处，一只鳄鱼发出声音，作吼叫。随后，城无碍建成，便以此鳄鱼之吼叫为吉兆，即命名为苏苏玛拉吉利。然而，有些人说：“因形状似鳄鱼，有一山名为苏苏玛拉，此山在该城附近，因此该城有苏苏玛拉山，故称‘苏苏玛拉吉利’。”无论如是或如彼，此乃该城之名，故说“苏苏玛拉吉利是城名”。“贝萨卡拉”是一种名为甘潘达的特定树木。有些人亦称之为“白树”。然而，因该树众多，那片树林便以“贝萨卡拉林”著称。亦有读作“贝萨嘎拉林”者。因为有些人说：“有一名为贝萨的夜叉，行为不正，因其从该处堕落，那片树林便得名贝萨嘎拉林。”

350. Chaṭṭhe bhaggā nāma janapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘bhaggā’’ti vuccati. Tena vuttaṃ ‘‘bhaggāti janapadassa nāma’’nti. Susumāragireti evaṃnāmake nagare. Tassa kira nagarassa māpanatthaṃ vatthuvijjācariyena nagaraṭṭhānassa pariggaṇhanadivase avidūre susumāro saddamakāsi giraṃ nicchāresi. Atha anantarāyena nagare māpite tameva susumāragiraṇaṃ subhanimittaṃ katvā susumāragiraṃtvevassa nāmaṃ akaṃsu. Keci pana ‘‘susumārasaṇṭhānattā susumāro nāma eko giri, so tassa nagarassa samīpe, tasmā taṃ susumāragiri etassa atthīti ‘susumāragirī’ti vuccatī’’ti vadanti. Tathā vā hotu aññathā vā, nāmametaṃ tassa nagarassāti āha ‘‘susumāragiranti nagarassa nāma’’nti. Bhesakaḷāti ghampaṇḍanāmako gacchaviseso. Keci ‘‘setarukkho’’tipi vadanti. Tesaṃ bahulatāya pana taṃ vanaṃ bhesakaḷāvanantveva paññāyittha. ‘‘Bhesagaḷāvane’’tipi pāṭho. ‘‘Bheso nāma eko yakkho ayuttakārī, tassa tato gaḷitaṭṭhānatāya taṃ vanaṃ bhesagaḷāvanaṃ nāma jāta’’nti hi keci.

352第352，“作火”即生火。此处其余，其义自明。然而，此处有四支：无病；无允许之作；欲取暖；点燃。

352.Jotikaraṇeti aggikaraṇe. Sesamettha uttānameva. Agilānatā, anuññātakaraṇābhāvo, visibbetukāmatā, samādahananti imāni panettha cattāri aṅgāni.

373火学处注释已毕。

Jotisikkhāpadavaṇṇanā niṭṭhitā.

3747. 沐浴学处注释

7. Nahānasikkhāpadavaṇṇanā

357第357，第七学处之巴利中，“asambhinnena”意为未被涂抹的，即未被弄脏的。“Orenaddhamāsaṃ nahāyeyya”意为从沐浴之日起，于半月未满时沐浴。此处其余，其义自明。然而，此处有三支：中部地区；于不足半月时沐浴；无适时、或渡河、或灾祸等因缘。

357. Sattamasikkhāpadassa pāḷiyaṃ asambhinnenāti amakkhitena, anaṭṭhenāti attho. Orenaddhamāsaṃ nahāyeyyāti nahātadivasato paṭṭhāya addhamāse aparipuṇṇe nahāyeyya. Sesamettha uttānameva. Majjhimadeso, ūnakaddhamāse nahānaṃ, samayānaṃ vā nadīpāragamanassa vā āpadānaṃ vā abhāvoti imāni panettha tīṇi aṅgāni.

376沐浴学处注释已毕。

Nahānasikkhāpadavaṇṇanā niṭṭhitā.

3778. 作恶色学处注释

8. Dubbaṇṇakaraṇasikkhāpadavaṇṇanā

368第368，第八中，“所谓皮革匠之蓝，即天然蓝色”，此于三处结戒处中已说。然而，在结戒处中说：“皮革匠将铅、铁锈投入水中，使皮革变黑，此即皮革匠之蓝。”此处其余，其义自明。然而，此处有三支：如所说之衣未作坏色；非废衣等；或下着或上披。

368. Aṭṭhame ‘‘cammakāranīlaṃ nāma pakatinīla’’nti tīsupi gaṇṭhipadesu vuttaṃ. Gaṇṭhipade pana ‘‘cammakārā udake tipumalaṃ ayagūthañca pakkhipitvā cammaṃ kāḷaṃ karonti, taṃ cammakāranīla’’nti vuttaṃ. Sesamettha uttānameva. Vuttappakārassa cīvarassa akatakappatā, anaṭṭhacīvarāditā, nivāsanaṃ vā pārupanaṃ vāti imāni panettha tīṇi aṅgāni.

379作恶色学处注释已毕。

Dubbaṇṇakaraṇasikkhāpadavaṇṇanā niṭṭhitā.

3809. 分配学处的解释

9. Vikappanasikkhāpadavaṇṇanā

374第374，第九中，“未舍”即未作如“我的所有物，你受用或舍弃吧”等语之舍。与谁作了羯磨，即与谁共同作了律之羯磨。三十事注释中，即尼萨耆波逸提注释中。由受用成身业，由令未舍成语业。此处其余，其义自明。然而，此处有三支：自己已作净施之衣未舍；衣属于应作净施者；受用。

374. Navame apaccuddhāraṇanti ‘‘mayhaṃ santakaṃ paribhuñja vā vissajjehi vā’’tiādinā akatapaccuddhāraṃ. Yena vinayakammaṃ katanti yena saddhiṃ vinayakammaṃ kataṃ. Tiṃsakavaṇṇanāyanti nissaggiyavaṇṇanāyaṃ. Paribhogena kāyakammaṃ, apaccuddhārāpanena vacīkammaṃ. Sesamettha uttānameva. Sāmaṃ vikappitassa apaccuddhāro, vikappanupagacīvaratā, paribhogoti imāni panettha tīṇi aṅgāni.

382分配学处的解释已完。

Vikappanasikkhāpadavaṇṇanā niṭṭhitā.

38310. 衣藏置学处的解释

10. Cīvaraapanidhānasikkhāpadavaṇṇanā

377第377，第十，其义自明。然而，此处有二支：藏匿已受具足戒者所有之钵等物；或欲令其恼害，或意图嬉笑。

377. Dasamaṃ uttānatthameva. Upasampannassa santakānaṃ pattādīnaṃ apanidhānaṃ, vihesetukāmatā vā hasādhippāyatā vāti imāni panettha dve aṅgāni.

385衣藏置学处的解释已完。

Cīvaraapanidhānasikkhāpadavaṇṇanā niṭṭhitā.

386饮酒品第六已完。

Niṭṭhito surāpānavaggo chaṭṭho.

262第7章有虫品

7. Sappāṇakavaggo

3881. 故意学处的解释

1. Sañciccasikkhāpadavaṇṇanā

382第382，有虫品第一学处中，“usuṃ saraṃ assati khipatīti issāso”意为射箭者，即善巧弓术者，故说“弓术师”。“paṭisattuvidhamanatthaṃ dhanuṃ gaṇhantīti dhanuggahā”意为为摧破敌人而持弓者，称为持弓者，彼等之师即弓术师。应以不放逸而行义务，即应于住处如此善持正念而行义务，令彼等有情不死。此处其余，其义自明。诸支亦应依于人身中所说之理而了知。

382. Sappāṇakavaggassa paṭhamasikkhāpade usuṃ saraṃ assati khipatīti issāso, dhanusippakusaloti āha ‘‘dhanuggahācariyo’’ti. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhantīti dhanuggahā, tesaṃ ācariyo dhanuggahācariyo. Appamattena vattaṃ kātabbanti yathā te pāṇā na maranti, evaṃ sūpaṭṭhitassatinā senāsane vattaṃ kātabbaṃ. Sesamettha uttānameva. Aṅgānipi manussaviggahe vuttanayena veditabbānīti.

390故意学处之解释已毕。

Sañciccasikkhāpadavaṇṇanā niṭṭhitā.

391二、有生命学处之解释

2. Sappāṇakasikkhāpadavaṇṇanā

387第387，第二中，“udakasaṇṭhānakappadese”意为于彼地界，水被倾注而停留，不会迅速耗尽，于如是之处。此处其余，其义自明。诸支即如浇洒学处中所说之理。

387. Dutiye udakasaṇṭhānakappadeseti yattha bhūmibhāge udakaṃ nikkhittaṃ santiṭṭhati, na sahasā parikkhayaṃ gacchati, tādise padese. Sesamettha uttānameva. Aṅgāni siñcanasikkhāpade vuttanayāneva.

393有生命学处之解释已毕。

Sappāṇakasikkhāpadavaṇṇanā niṭṭhitā.

394三、翻案学处之解释

3. Ukkoṭanasikkhāpadavaṇṇanā

392第三中，“yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na dentīti”是为说明彼等之现行相状而说。然而，凡依法已决断之诤事，即是善决断。若于未完成之羯磨中抗议，则应令其理解后而行。否则，羯磨即坏，且诸行者亦得罪。此处其余，其义自明。然而，此处有三支：已依法决断之状态；知；翻案。

392. Tatiye yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na dentīti tesaṃ pavattiākāradassanatthaṃ vuttaṃ. Yaṃ pana dhammena adhikaraṇaṃ nihataṃ, taṃ sunihatameva. Sace vippakate kamme paṭikkosati, taṃ saññāpetvāva kātabbaṃ. Itarathā kammañca kuppati, kārakānañca āpatti. Sesamettha uttānameva. Yathādhammaṃ nihatabhāvo, jānanā, ukkoṭanāti imāni panettha tīṇi aṅgāni.

396翻案学处之解释已毕。

Ukkoṭanasikkhāpadavaṇṇanā niṭṭhitā.

397四、粗恶学处之解释

4. Duṭṭhullasikkhāpadavaṇṇanā

399第四，『tasseva』即指那个已犯戒者本身。『ārocetīti』意为以遮蔽为目的而说“不要告诉任何人”。『vatthupuggalo』指犯戒之人。『yenassa ārocitaṃ』意为由第二人向第三人告知。『koṭi chinnā hotīti』意为：由于以遮蔽为缘而犯戒后，由第二人告知了第三人，因此以彼为缘，不再有应再犯之戒，故戒的相续被切断。

399. Catutthe tassevāti yo āpanno, tasseva. Ārocetīti paṭicchādanatthameva mā kassaci ārocesīti vadati. Vatthupuggaloti āpannapuggalo. Yenassa ārocitanti yena dutiyena assa tatiyassa ārocitaṃ. Koṭi chinnā hotīti yasmā paṭicchādanapaccayā āpattiṃ āpajjitvāva dutiyena tatiyassa ārocitaṃ, tasmā tappaccayā puna tena āpajjitabbāpattiyā abhāvato āpattiyā koṭi chinnā nāma hoti.

400“未受具足戒者的出精与身触，此名为粗恶行”——这与说粗恶戒的注释书不符。因为那里说：“未受具足戒者的粗恶或非粗恶行中，最初的五学处名为粗恶行，其余为非粗恶行；而出精、身触、粗恶自欲则名为彼之行。”在“告知时，未受具足戒者的粗恶被理解为一种含义，在遮蔽时则为另一种含义”中，也未见有特别区别的理由，因此注释书前后不一致。然而，若欲求无矛盾，则应在此探究其理由。其余在此易解。对已受具足戒者粗恶戒的知晓，以及以欲遮蔽之心而放下“我将不告知”的责任，此为此处的二支。

400.‘‘Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā’’ti idaṃ duṭṭhullārocanasikkhāpadaṭṭhakathāya na sameti. Vuttañhi tattha (pāci. aṭṭha. 82) ‘‘anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti ettha ādito pañca sikkhāpadāni duṭṭhullo nāma ajjhācāro, sesāni aduṭṭhullo, sukkavissaṭṭhikāyasaṃsaggaduṭṭhullaattakāmā panassa ajjhācāro nāmā’’ti. ‘‘Ārocane anupasampannassa duṭṭhullaṃ aññathā adhippetaṃ, paṭicchādane aññathā’’ti etthāpi visesakāraṇaṃ na dissati, tasmā aṭṭhakathāya pubbenāparaṃ na sameti. Avirodhaṃ icchantena pana vīmaṃsitabbamettha kāraṇaṃ. Sesamettha uttānameva. Upasampannassa duṭṭhullāpattijānanaṃ, paṭicchādetukāmatāya nārocessāmīti dhuranikkhepoti imāni panettha dve aṅgāni.

400粗恶学处解释完毕。

Duṭṭhullasikkhāpadavaṇṇanā niṭṭhitā.

4015. 未满二十岁学处解释

5. Ūnavīsativassasikkhāpadavaṇṇanā

402第五章中，『rūpasuttaṃ』指金匠的线绳。『duruttānaṃ』指因骂詈而说恶语者，因恶语故为恶至者。『vacanapathānaṃ』此处言语本身即是道路，为欲知彼义及欲令知者而说，故称言语道。『dukkhamānaṃ』指应以苦而忍耐者。

402. Pañcame rūpasuttanti heraññikānaṃ suttaṃ. Duruttānanti akkosavasena duruttānaṃ, duruttattāyeva durāgatānaṃ. Vacanapathānanti ettha vacanameva tadatthaṃ ñātukāmānaṃ ñāpetukāmānañca pathoti vacanapatho. Dukkhamānanti dukkhena khamitabbānaṃ.

404从卧于胎中之时起，此为第二十雨安居，故称胎满二十。『hāyanavaḍḍhanaṃ』应知：胎月多时则减年，少时则增年。『ekūnavīsativassaṃ』指在母胎中住十二个月后，从大自恣时出生之时起，为十九雨安居。『pāṭipadadivase』指后安居入雨安居之日。因“三十昼夜为一月”之说，故说“四个月减损”。『vassaṃ ukkaḍḍhanti』意为将雨安居向上拉，即于第三年以闰月而舍弃一月，将雨安居向上拉，故第三年为十三个月；而因一年为十二个月，于十八年中别取闰月，故说“六个月增长”。『tato』指从彼六个月。『nikkaṅkhā hutvā』意为因与闰月合计满二十雨安居而无疑惑。然而，于三结节处所说“唯取十八年之闰月而计算故，余二年亦有额外之日，彼额外之日即指‘无疑惑’”者，不应取。何以故？于二年中，实无别立额外之日可得，因于第三年以拉雨安居而舍弃闰月时，方有超过一月之可能。故于二年中，实无别立额外之日。

404. Gabbhe sayitakālena saddhiṃ vīsatimaṃ vassaṃ assāti gabbhavīso. Hāyanavaḍḍhananti gabbhamāsesu adhikesu uttarihāyanaṃ, ūnesu vaḍḍhananti veditabbaṃ. Ekūnavīsativassanti dvādasamāse mātukucchismiṃ vasitvā mahāpavāraṇāya jātakālato paṭṭhāya ekūnavīsativassaṃ. Pāṭipadadivaseti pacchimikāya vassūpagamanadivase. ‘‘Tiṃsarattidivo māso’’ti (a. ni. 3.71; 8.43; vibha. 1023) vacanato ‘‘cattāro māsā parihāyantī’’ti vuttaṃ. Vassaṃ ukkaḍḍhantīti vassaṃ uddhaṃ kaḍḍhanti, tatiye saṃvacchare ekamāsaṃ adhikamāsavasena pariccajantā vassaṃ uddhaṃ kaḍḍhantīti attho, tasmā tatiyo saṃvaccharo terasamāsiko hoti, saṃvaccharassa pana dvādasamāsikattā aṭṭhārasasu vassesu adhikamāse visuṃ gahetvā ‘‘cha māsā vaḍḍhantī’’ti vuttaṃ. Tatoti chamāsato. Nikkaṅkhā hutvāti adhikamāsehi saddhiṃ paripuṇṇavīsativassattā nibbematikā hutvā. Yaṃ pana vuttaṃ tīsu gaṇṭhipadesu ‘‘aṭṭhārasannaṃyeva vassānaṃ adhikamāse gahetvā gaṇitattā sesavassadvayassapi adhikāni divasāni honteva, tāni adhikadivasāni sandhāya ‘nikkaṅkhā hutvā’ti vutta’’nti, taṃ na gahetabbaṃ. Na hi dvīsu vassesu adhikadivasāni nāma visuṃ upalabbhanti tatiye vasse vassukkaḍḍhanavasena adhikamāse pariccatteyeva atirekamāsasambhavato. Tasmā dvīsu vassesu atirekadivasāni nāma visuṃ na sambhavanti.

270难道不是说了“取彼二月，满二十雨安居”吗？为何又说于十九雨安居中，若另加一年则满二十雨安居？答：“此处……云云”。因诸不变词有多义，pana一词在此作hi之义，故此处说hi。此乃为证成已说之义而说。以此而显明：“所谓‘令十九雨安居之沙弥越过出雨安居之满月，于翌日授具足戒’者，乃指未取胎月、以二月未满二十雨安居者而言‘十九雨安居’，故若取二闰月，则名为满二十雨安居。”『tasmā』意为因胎月亦入计算之故。『ekavīsativasso hoti』意为从出生之日起满二十雨安居者，与胎月合计则为二十一雨安居。

Nanu ca ‘‘te dve māse gahetvā vīsativassāni paripuṇṇāni hontī’’ti kasmā vuttaṃ, ekūnavīsativassamhi puna aparasmiṃ vasse pakkhitte vīsativassāni paripuṇṇāni hontīti āha ‘‘ettha pana…pe… vutta’’nti. Anekatthattā nipātānaṃ pana-saddo hi-saddatthe, ettha hīti vuttaṃ hoti. Idañhi vuttassevatthassa samatthanavasena vuttaṃ. Iminā ca imaṃ dīpeti ‘‘yaṃ vuttaṃ ‘ekūnavīsativassaṃ sāmaṇeraṃ nikkhamanīyapuṇṇamāsiṃ atikkamma pāṭipadadivase upasampādentī’ti, tattha gabbhamāsepi aggahetvā dvīhi māsehi aparipuṇṇavīsativassaṃ sandhāya ‘ekūnavīsativassa’nti vuttaṃ, tasmā adhikamāsesu dvīsu gahitesu vīsativassāni paripuṇṇāni nāma hontī’’ti. Tasmāti yasmā gabbhamāsāpi gaṇanūpagā honti, tasmā. Ekavīsativasso hotīti jātadivasato paṭṭhāya vīsativasso samāno gabbhamāsehi saddhiṃ ekavīsativasso hoti.

406『aññaṃ upasampādetīti』指成为戒师或羯磨语师而授具足戒。其余在此易解。未满二十岁、知未满、授具足戒，此为此处三支。

406.Aññaṃupasampādetīti upajjhāyo kammavācācariyo vā hutvā upasampādeti. Sesamettha uttānameva. Ūnavīsativassatā, ūnakasaññitā, upasampādananti imāni panettha tīṇi aṅgāni.

406未满二十岁学处解释完毕。

Ūnavīsativassasikkhāpadavaṇṇanā niṭṭhitā.

4076. 盗贼队学处解释

6. Theyyasatthasikkhāpadavaṇṇanā

407第六学处义易解。盗贼队之状态、知晓、共谋、无约定而行，此为此处四支。

407. Chaṭṭhasikkhāpadaṃ uttānatthameva. Theyyasatthakabhāvo, jānanaṃ, saṃvidhānaṃ, avisaṅketena gamananti imāni panettha cattāri aṅgāni.

409盗贼队学处解释完毕。

Theyyasatthasikkhāpadavaṇṇanā niṭṭhitā.

412第七中，无任何应说。

412. Sattame natthi kiñci vattabbaṃ.

4118. 阿利德塔学处解释

8. Ariṭṭhasikkhāpadavaṇṇanā

417第八句中“bādhayiṃsu”意为“伤害、毁坏”。由于对种种成就的障碍，在众生相续的内部、中间到来、生起，故为“antarāya”（障碍），即现世等不利。由于不可逾越之义，系属于该障碍，或应得障碍之果，或有制造障碍之习性，故为“antarāyikā”（障碍者）。因此说“antarāyaṃ karontīti antarāyikā”（制造障碍故为障碍者）。“ānantariyadhammā”指具有无间性的思心所法。此处词义为——死心之后即刻得果，故名为“anantara”（无间）；系属于该无间，或以产生彼而有无间造作之习性，或以无间为因，故为“ānantarikā”；彼等本身被称为“ānantariyā”。业本身即是障碍者，故为“kammantarāyikā”（业障碍者）。只对解脱作障碍，不对天界作障碍，这是因无邪行特征而说。因为比丘尼并无“法护”之状态。这是依普通比丘尼而说。然而，圣者所行唯是导致恶趣之业，难陀童子即是此处例证。或者，由于两者有共同的意乐，故非天界障碍者；但就解脱障碍而言，因破坏为解脱而修的修行故。然而，若被烦恼压倒而转起，则天界障碍性亦不可阻止。

417. Aṭṭhame bādhayiṃsūti haniṃsu. Taṃtaṃsampattiyā vibandhanavasena sattasantānassa antare vemajjhe eti āgacchatīti antarāyo, diṭṭhadhammikādianattho. Anatikkamanaṭṭhena tasmiṃ antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyassa vā karaṇasīlāti antarāyikā. Tenāha ‘‘antarāyaṃ karontīti antarāyikā’’ti. Ānantariyadhammāti ānantarikasabhāvā cetanādhammā. Tatrāyaṃ vacanattho – cutianantaraphalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttā, taṃnibbattanena anantarakaraṇasīlā, anantarappayojanāti vā ānantarikā, te eva ānantariyāti vuttā. Kammāni eva antarāyikāti kammantarāyikā. Mokkhasseva antarāyaṃ karoti, na saggassāti micchācāralakkhaṇābhāvato vuttaṃ. Na hi bhikkhuniyā dhammarakkhitabhāvo atthi. Pākatikabhikkhunīvasena cetaṃ vuttaṃ. Ariyāya pana pavattaṃ apāyasaṃvattanikameva, nandamāṇavako cettha nidassanaṃ. Ubhinnaṃ samānacchandatāvasena vā na saggantarāyikatā , mokkhantarāyikatā pana mokkhatthāya paṭipattiyā vidūsanato. Abhibhavitvā pana pavattiyaṃ saggantarāyikatāpi na sakkā nivāretunti.

275无因见、无作见、虚无见本身达到决定性状态，即决定性邪见法。“paṭisandhidhammā”指结生心的生起。此处举黄门等为例，仅是举例，因为一切无因结生都具有果报障碍性。以哪些思心所诽谤圣者，那些思心所即成为“诽谤圣者”。此后，指从请求原谅之后。此处应说之义，在天眼通论中已说。故意犯的罪，即故意违犯的七罪聚。因为即使是故意违犯的突吉罗、恶说，也会对天界、道、果造成障碍。只要仍自称比丘，若犯波罗夷，则不能出罪；若犯其他重罪，则不出罪；若犯轻罪，则不发露。

Ahetukadiṭṭhiakiriyadiṭṭhinatthikadiṭṭhiyova niyatabhāvaṃ pattā niyatamicchādiṭṭhidhammā. Paṭisandhidhammāti paṭisandhicittuppādamāha. Paṇḍakādiggahaṇañcettha nidassanamattaṃ sabbāyapi ahetukapaṭisandhiyā vipākantarāyikabhāvato. Yāhi ariye upavadati, tā cetanā ariyūpavādā jātā. Tato paranti khamāpanato upari. Yaṃ panettha vattabbaṃ, taṃ dibbacakkhukathāyaṃ vuttameva. Sañcicca āpannā āpattiyoti sañcicca vītikkantā satta āpattikkhandhā. Sañcicca vītikkantañhi antamaso dukkaṭadubbhāsitampi saggamaggaphalānaṃ antarāyaṃ karoti. Yāva bhikkhubhāvaṃ paṭijānāti pārājikaṃ āpanno, na vuṭṭhāti sesagarukāpattiṃ āpanno, na deseti lahukāpattiṃ āpanno.

276“此比丘”指阿利吒比丘。“以味混同味”指以无过失的资具受用味，混同有过失的欲乐受用味。以如理作意观察，于此无欲贪，故为“无欲贪”，即资具受用。如同在靠近，即如同在靠近束缚。亦有“如同在摩擦”的异读。如同在拉近，即如同在拉近相似性，因为将纯有过失者置于无过失的范畴。恶，以低劣义及导致恶趣义，故为恶。如同束缚大海，即如同以造桥的方式束缚大海。与一切知智相违，即对于一切知智所见为“有过失”者，执取为“无过失”，从而与之相违。于教轮，指第一波罗夷学处所摄的教轮，以及“舍非梵行”等教说所摄的教轮。

Ayaṃ bhikkhūti ariṭṭho bhikkhu. Rasena rasaṃ saṃsanditvāti anavajjena paccayaparibhuñjanarasena sāvajjakāmaguṇaparibhogarasaṃ samānetvā. Yoniso paccavekkhaṇena natthi ettha chandarāgoti nicchandarāgo, paccayaparibhogo. Upanento viyāti bandhanaṃ upanento viya. ‘‘Ghaṭento viyā’’tipi pāṭho. Upasaṃharanto viyāti sadisataṃ upasaṃharanto viya ekantasāvajje anavajjabhāvapakkhepanato. Pāpakanti lāmakaṭṭhena duggatisampāpanaṭṭhena ca pāpakaṃ. Mahāsamuddaṃ bandhantena viyāti setukaraṇavasena mahāsāgaraṃ bandhantena viya. Sabbaññutaññāṇena saddhiṃ paṭivirujjhantoti sabbaññutaññāṇena ‘‘sāvajja’’nti diṭṭhaṃ ‘‘anavajja’’nti gahaṇena tena saha paṭivirujjhanto. Āṇācakketi paṭhamapārājikasikkhāpadasaṅkhāte, ‘‘abrahmacariyaṃ pahāyā’’tiādidesanāsaṅkhāte ca āṇācakke.

277所谓骨锁，指胸骨、脊骨或头骨。因其无肉，故称为“骨锁”。因为在无肉的骨链中，或单块骨上，“骨锁”一词已通用。以燃烧义，即因错误的行道，于现在及未来燃烧之义。以大热恼义，因无安住之自性；以短暂现前义，因仅作须臾之事；以暂时义，因被他者征服；以毁坏一切肢节义，因有破裂等事由；以类似拔除义，因有强烈打击之义；以于无疮处生疮而内入之义，因有穿刺之义；以现世及后世不利之相，故有恐惧怖畏之义。

Aṭṭhikaṅkalaṃ nāma uraṭṭhi vā piṭṭhikaṇṭakaṃ vā sīsaṭṭhi vā. Tañhi nimmaṃsattā ‘‘kaṅkala’’nti vuccati. Vigatamaṃsāya hi aṭṭhisaṅkhalikāya ekaṭṭhimhi vā kaṅkala-saddo niruḷho. Anudahanaṭṭhenāti anupāyapaṭipattiyā sampati āyatiñca anudahanaṭṭhena. Mahābhitāpanaṭṭhena anavaṭṭhitasabhāvatāya, ittarapaccupaṭṭhānaṭṭhena muhuttakaraṇīyatāya, tāvakālikaṭṭhena parehi abhibhavanatāya, sabbaṅgapaccaṅgapalibhañjanaṭṭhena bhedanādiadhikaraṇabhāvena, ugghāṭasadisatāya adhikuṭṭanaṭṭhena, avaṇe vaṇaṃ uppādetvā anto anupavisanabhāvatāya vinivijjhanaṭṭhena, diṭṭhadhammikasamparāyikaanatthanimittatāya sāsaṅkasappaṭibhayaṭṭhena.

278于圣典中“以强力、以执取”等处，应如此理解其义。“以强力”指以见之强力，即彼见成为强力之义。“以执取”指以见之执取，即以称为见的执取。因为见本身超越法之自性而执取其他，故为执取。“执著”指以渴爱执著为先导的见执著，执著为“此中此为真实”。“说”即言说。“诸比丘，自从那时”，即当那些比丘。“我如此被世尊所记说，尊者”，这是他虽想隐藏自己的邪见、想说“没有”，却因世尊的威力而承认。据说，在佛陀面前，没有人能说两种话。“你这愚人，我究竟对谁”，即你这愚人，我究竟对哪位刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天或人，如此说过法而让你如此理解。此处其余内容易解。法之行事、劝告、不舍弃，此是此处三支。

Pāḷiyaṃ ‘‘thāmasā parāmāsā’’tiādīsu evamattho veditabbo. Thāmasāti diṭṭhithāmena, tassā diṭṭhiyā thāmagatabhāvenāti attho. Parāmāsāti diṭṭhiparāmāsena, diṭṭhisaṅkhātaparāmāsenāti attho. Diṭṭhiyeva hi dhammasabhāvaṃ atikkamitvā parato āmasanena parāmāso. Abhinivissāti taṇhābhinivesapubbaṅgamena diṭṭhābhinivesena ‘‘idamettha sacca’’nti abhinivisitvā. Voharatīti katheti. Yato ca kho te bhikkhūti yadā te bhikkhū. Evaṃbyākho ahaṃ, bhante, bhagavatāti idaṃ esa attano laddhiṃ nigūhitukāmatāya natthīti vattukāmopi bhagavato ānubhāvena sampaṭicchati. Buddhānaṃ kira sammukhā dve kathā kathetuṃ samattho nāma natthi. Kassa nu kho nāma tvaṃ moghapurisāti tvaṃ moghapurisa kassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā mayā evaṃ dhammaṃ desitaṃ ājānāsi. Sesamettha uttānameva. Dhammakammatā, samanubhāsanā, appaṭinissajjananti imāni panettha tīṇi aṅgāni.

417阿利德塔学处注释完毕。

Ariṭṭhasikkhāpadavaṇṇanā niṭṭhitā.

418九、举罪共住学处注释

9. Ukkhittasambhogasikkhāpadavaṇṇanā

424第九项中，“以使用计数”即指接受布施时的使用计数。关于共住，应依羯磨结束来判定；关于同卧，应依一人躺下时另一人躺下的动作来判定罪的分际。在此处的分别解说中，由于“同一覆盖处”是不加区别地说，即使在不同的近行处，只要在同一覆盖处躺下，也构成罪。正因如此，在《论母义注》中说：“‘或共卧’——即使在不同的近行处，只要在同一覆盖处躺下，也构成罪。”由于即使是不知制戒的阿罗汉，也可能以唯作无记心生起此罪，故说为“三心”。然而，若有人说：“‘三心’在此处应理解为与异熟无记心共卧，否则，由于此学处是有心的，针对唯作无记心便不合理。”此说不可取。因为阿罗汉并非不可能违犯有心学处。正因如此，在掘地等有心学处中，同样说为“三心”。其余在此是显而易见的。未行随顺法、明知、作共享等，此中为三要素。

424. Navame payogagaṇanāyāti dānaggahaṇappayogagaṇanāya. Saṃvāse kammapariyosānavasena, sahaseyyāya ekasmiṃ nipanne itarassa nipajjanapayogavasena āpattiparicchedo veditabbo. Ettha ca padabhājane ‘‘ekacchanne’’ti avisesena vuttattā nānūpacārepi ekacchanne nipajjantassa āpatti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. ukkhittasambhogasikkhāpadavaṇṇanā) vuttaṃ ‘‘saha vā seyyaṃ kappeyyāti nānūpacārepi ekacchanne nipajjeyyā’’ti. Paṇṇattiṃ ajānantena arahatāpi kiriyābyākatacittena āpajjitabbattā ‘‘ticitta’’nti vuttaṃ. Yaṃ pana kenaci vuttaṃ ‘‘ticittanti ettha vipākābyākatacittena saha vā seyyaṃ kappeyyāti evamattho daṭṭhabbo, aññathā sacittakattā sikkhāpadassa kiriyābyākataṃ sandhāya na yujjatī’’ti, taṃ na gahetabbaṃ. Na hi sacittakasikkhāpadavītikkamo arahato na sambhavati. Teneva pathavīkhaṇanādīsu sacittakasikkhāpadesu ticittameva vuttaṃ. Sesamettha uttānameva. Akatānudhammatā, jānanā, sambhogādikaraṇanti imāni panettha tīṇi aṅgāni.

420举罪共食学处注释完毕。

Ukkhittasambhogasikkhāpadavaṇṇanā niṭṭhitā.

421十、刺学处注释

10. Kaṇṭakasikkhāpadavaṇṇanā

428第十项中，“pire”是不变词。它用于呼格，与“para”一词同义，故说“para amāmakā”，意为“非属我们的、外在的”。或者，“pire”是与“parato”同义的不变词，因此，“cara pire”意为“到别处去，不要站在这里”，此处应如此理解。其余在此与前二学处所述方式相同。

428. Dasame pireti nipātapadaṃ. Sambodhane vattamānaṃ para-saddena samānatthaṃ vadantīti āha ‘‘para amāmakā’’ti, amhākaṃ anajjhattikabhūtāti attho. Pireti vā ‘‘parato’’ti iminā samānatthaṃ nipātapadaṃ, tasmā cara pireti parato gaccha, mā idha tiṭṭhāti evampettha attho veditabbo. Sesamettha purimasikkhāpadadvaye vuttanayameva.

423刺学处注释完毕。

Kaṇṭakasikkhāpadavaṇṇanā niṭṭhitā.

424有生命品第七完毕。

Niṭṭhito sappāṇakavaggo sattamo.

281八、同法品

8. Sahadhammikavaggo

426一、共法学处注释

1. Sahadhammikasikkhāpadavaṇṇanā

434同法品第一学处中，“每说一语即一罪”是指因不恭敬而以借口如此说者之罪。其余在此是显而易见的。对已受具足戒者以制戒之言说、因不欲学而如此说，此中为二要素。

434. Sahadhammikavaggassa paṭhamasikkhāpade vācāya vācāya āpattīti anādariyabhayā lesena evaṃ vadantassa āpatti. Sesamettha uttānameva. Upasampannassa paññattena vacanaṃ, asikkhitukāmatāya evaṃ vacananti imāni panettha dve aṅgāni.

428共法学处注释已毕。

Sahadhammikasikkhāpadavaṇṇanā niṭṭhitā.

429二、讥嫌学处注释

2. Vilekhanasikkhāpadavaṇṇanā

438第二项中，律的学习称为律典，故说“学习律者”等。“善护”者，如同放入箱中的宝珠堆不会消失、不遭破坏，如此善加保护。“善守护”是其同义词。如同不被烦恼贼所掠夺，因一切时善住念而善加守护。“为恶作所困者”指被因如法不如法而生起的恶作所压倒者。忆念为“核心”，即痴迷之怖畏。离此核心者为“无畏者”。“以同法”即以有理由之言说。“善加抑制而抑制”者，即如同使其不再抬头，变得无言以对、羞愧难当，如此善加抑制。

438. Dutiye vinayassa pariyāpuṇanaṃ vinayapariyattīti āha ‘‘vinayaṃ pariyāpuṇantāna’’ntiādi. Suguttoti yathā karaṇḍake pakkhittamaṇikkhandho viya na nassati vipattiṃ na pāpuṇāti, evaṃ suṭṭhu gopito. Surakkhitoti tasseva pariyāyavacanaṃ. Yathā hi kilesacorehi avilumpanīyo hoti, evaṃ sabbadā sūpaṭṭhitassatitāya suṭṭhu rakkhito. Kukkuccapakatānanti kappiyākappiyaṃ nissāya uppannakukkuccena abhibhūtānaṃ. Sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado. Sahadhammenāti sakāraṇena vacanena. Suniggahitaṃ niggaṇhātīti yathā na puna sīsaṃ ukkhipanti, atha kho appaṭibhānā maṅkubhūtāyeva honti, evaṃ suṭṭhu niggaṇhāti.

284“无耻”是以删除ya音来表示，即说为“无耻性”。“无知”等亦同此理。“迟钝、愚痴”者，因无知而迟钝，因非其境界而愚痴，即大痴之意。

Alajjitāti ya-kāralopena niddeso, alajjitāyāti vuttaṃ hoti. Aññāṇatātiādīsupi eseva nayo. Mando momūhoti aññāṇabhāvena mando, avisayato momūho, mahāmūḷhoti attho.

285“自敌”者，即自己的敌人。“瓦吉子”是十事宣说者。“他引、无知、疑、他决”等论者：在此，有些自称证阿罗汉者，实未得而以为得，是增上慢者或诡诈者，他们自称证阿罗汉，见遗精后，魔天众便想“阿罗汉有不净引生”，如东山部与西山部，他们是他引论者。又有些认为：因阿罗汉对男女等名姓无智生起，故阿罗汉有无知；因对彼事无决定，故阿罗汉有疑；又因他人为他决断、宣说、告知彼事，故阿罗汉有他决。此三种执见，如现今东山部等，他们是无知、疑、他决论者。对他们的驳斥，应依《论事》中所说方式了知。

Attapaccatthikāti attano paccatthikā. Vajjiputtakā dasavatthudīpakā. Parūpahāraaññāṇakaṅkhāparavitāraṇādivādāti ettha ye arahattaṃ paṭijānantānaṃ appatte pattasaññīnaṃ adhimānikānaṃ kuhakānaṃ vā arahattaṃ paṭijānantānaṃ sukkavissaṭṭhiṃ disvā mārakāyikā devatā ‘‘arahato asuciṃ upasaṃharantī’’ti maññanti seyyathāpi pubbaseliyā aparaseliyā ca, te parūpahāravādā. Yesaṃ pana arahato itthipurisādīnaṃ nāmagottādīsu ñāṇappavattiyā abhāvena atthi arahato aññāṇaṃ, tattheva sanniṭṭhānābhāvena atthi arahato kaṅkhā, yasmā cassa tāni vatthūni pare vitārenti pakāsenti ācikkhanti, tasmā atthi arahato paravitāraṇāti imā tisso laddhiyo seyyathāpi etarahi pubbaseliyānaṃ, te aññāṇakaṅkhāparavitāraṇavādā. Niggaho pana nesaṃ kathāvatthuppakaraṇe vuttanayeneva veditabbo.

286“四道与四果”是以胜说方式而言，四无碍解、三明、六通亦是所证之正法。或者，“ca”字应视为摄集未说之义。有些长老，即说法者，如此说。据说，粪扫衣长老们如此说。

Cattāro maggā ca phalāni cāti ukkaṭṭhaniddesavasena vuttaṃ, catasso paṭisambhidā tisso vijjā cha abhiññāti ayampi adhigamasaddhammoyeva. Ca-kāro vā avuttasampiṇḍanattho daṭṭhabbo. Keci therāti dhammakathikā. Āhaṃsūti paṃsukūlikattherā evaṃ āhaṃsu.

287此论何时生起？此中有一渐次之说：据说，在此岛旃陀罗帝须大怖畏时，帝释天王化作大筏，告知比丘们：“将有大怖畏，天将不正降雨，比丘们困于资具，将不能护持教典。应往他岸，诸贤，护命为宜。乘此大筏而去，诸大德，若此处无足够坐处，彼等可以木块置胸而行，一切人将无怖畏。”那时，六十位比丘到达海岸后，立下约定：“我等无必要去彼处，我等即住此处守护三藏。”于是返回，往南摩罗耶国，以块茎、根、叶活命而住。身能支撑时，便坐下诵习；不能支撑时，便拨开沙，围坐一处，将头聚在一处，研习教典。以此方式，十二年圆满成就并持守了连同义注的三藏。

Kadā panāyaṃ kathā udapādīti? Ayañhettha anupubbikathā (a. ni. aṭṭha. 1.1.130) – imasmiṃ kira dīpe caṇḍālatissamahābhaye sakko devarājā mahāuḷumpaṃ māpetvā bhikkhūnaṃ ārocāpesi ‘‘mahantaṃ bhayaṃ bhavissati, na sammā devo vassissati, bhikkhū paccayehi kilamantā pariyattiṃ sandhāretuṃ na sakkhissanti, paratīraṃ gantvā ayyehi jīvitaṃ rakkhituṃ vaṭṭati. Imaṃ mahāuḷumpaṃ āruyha gacchatha bhante, yesaṃ ettha nisajjaṭṭhānaṃ nappahoti, te kaṭṭhakhaṇḍepi uraṃ ṭhapetvā gacchantu, sabbesaṃ bhayaṃ na bhavissatī’’ti. Tadā samuddatīraṃ patvā saṭṭhi bhikkhū katikaṃ katvā ‘‘amhākaṃ ettha gamanakiccaṃ natthi, mayaṃ idheva hutvā tepiṭakaṃ rakkhissāmā’’ti tato nivattitvā dakkhiṇamalayajanapadaṃ gantvā kandamūlapaṇṇehi jīvikaṃ kappentā vasiṃsu, kāye vahante nisīditvā sajjhāyaṃ karonti, avahante vālikaṃ ussāretvā parivāretvā sīsāni ekaṭṭhāne katvā pariyattiṃ sammasanti. Iminā niyāmena dvādasa saṃvaccharāni sāṭṭhakathaṃ tepiṭakaṃ paripuṇṇaṃ katvā dhārayiṃsu.

288当怖畏平息后，七百位比丘在自己所到之处，对附有注释的三藏，不令一字、一音节毁损，来到此岛，进入了迦罗村地区的曼达拉园寺。听闻长老们到来的消息后，留在此岛的六十位比丘心想‘我们要去见长老们’，便前往长老们那里，一同校勘三藏，不见有所谓一字、一音节不合之处。在那场合，长老们生起了这样的讨论：‘教法的根本究竟是教理，还是行道？’粪扫衣长老们说：‘行道是根本’，说法者说：‘教理是根本’。于是长老们对他们说：‘仅凭你们两人的言说，无法了知，请举出佛陀所说的经文。’举出经文并非难事——

Bhaye vūpasante sattasatā bhikkhū attano gataṭṭhāne sāṭṭhakathe tepiṭake ekakkharampi ekabyañjanampi avināsetvā imameva dīpamāgamma kallagāmajanapade maṇḍalārāmavihāraṃ pavisiṃsu. Therānaṃ āgatapavattiṃ sutvā imasmiṃ dīpe ohīnā saṭṭhi bhikkhū ‘‘there passissāmā’’ti gantvā therehi saddhiṃ tepiṭakaṃ sodhentā ekakkharampi ekabyañjanampi asamentaṃ nāma na passiṃsu. Tasmiṃ ṭhāne therānaṃ ayaṃ kathā udapādi ‘‘pariyatti nu kho sāsanassa mūlaṃ, udāhu paṭipattī’’ti. Paṃsukūlikattherā ‘‘paṭipatti mūla’’nti āhaṃsu, dhammakathikā ‘‘pariyattī’’ti . Atha ne therā ‘‘tumhākaṃ dvinnampi janānaṃ vacanamatteneva na sakkā viññātuṃ, jinabhāsitaṃ suttaṃ āharathā’’ti āhaṃsu. Suttaṃ āharituṃ na bhāroti –

289‘而且，苏跋陀，若这些比丘能正确地安住，世间便不会没有阿罗汉。’（《长部》2.214）‘大王，师之教法以行道为根本，大王，师之教法以行道为核心，行道存续时，教法便存续。’（《弥兰陀问经》4.1.7）

‘‘Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti (dī. ni. 2.214). ‘‘Paṭipattimūlakaṃ, mahārāja, satthusāsanaṃ , paṭipattisārakaṃ, mahārāja, satthusāsanaṃ, paṭipatti tiṭṭhantī tiṭṭhatī’’ti (mi. pa. 4.1.7) –

290他们举出了经文。

Suttaṃ āhariṃsu.

291听了此经后，说法者为确立自己的主张而举出了此经——

Imaṃ suttaṃ sutvā dhammakathikā attano vādaṭṭhapanatthāya imaṃ suttaṃ āhariṃsu –

292谓言：『只要经典存续，戒律便光明照耀；

‘‘Yāva tiṭṭhanti suttantā, vinayo yāva dippati;

293正如太阳升起时，光辉普照天地一样。』

Tāva dakkhanti ālokaṃ, sūriye abbhuṭṭhite yathā.

294当经典不存在时，当律藏被遗忘时；

‘‘Suttantesu asantesu, pamuṭṭhe vinayamhi ca;

295世间将出现黑暗，如同太阳隐没时一般。

Tamo bhavissati loke, sūriye atthaṅgate yathā.

296当经典被妥善守护时，行道便得到守护；

‘‘Suttante rakkhite sante, paṭipatti hoti rakkhitā;

297安住于行道的智者，不会从瑜伽安稳中退堕。

Paṭipattiyaṃ ṭhito dhīro, yogakkhemā na dhaṃsatī’’ti.

298当此经被举出时，粪扫衣长老们便默然了。说法长老们的话语占了上风。正如在百头或千头牛中，若无维系传承的母牛，那牛群、那传承便不能延续；同样地，即使有百位、千位已开始修观的比丘存在，若无教理，便不会有所谓圣道证悟。又如为了知晓埋藏的宝罐，在石板上刻有文字，只要文字存续，宝罐便不名为丢失；同样地，当教理被持守时，教法便不名为隐没。‘Tassādheyyo’意为‘归属于它’。

Imasmiṃ sutte āhaṭe paṃsukūlikattherā tuṇhī ahesuṃ. Dhammakathikattherānaṃyeva vacanaṃ purato ahosi. Yathā hi gavasatassa gavasahassassa vā antare paveṇipālikāya dhenuyā asati so vaṃso sā paveṇī na ghaṭīyati, evameva āraddhavipassakānaṃ bhikkhūnaṃ satepi sahassepi vijjamāne pariyattiyā asati ariyamaggapaṭivedho nāma na hoti. Yathā ca nidhikumbhiyā jānanatthāya pāsāṇapiṭṭhe akkharesu upanibaddhesu yāva akkharāni dharanti, tāva nidhikumbhī naṭṭhā nāma na hoti, evameva pariyattiyā dharamānāya sāsanaṃ antarahitaṃ nāma na hotīti. Tassādheyyoti tassāyatto.

439439.‘Sopanā’即指巴帝摩卡。此处其余内容显而易见。‘欲加谴责’与‘在已受具足戒者面前毁谤学处’，此为这里的二项条件。

439.Sopanāti so pātimokkho. Sesamettha uttānameva. Garahitukāmatā, upasampannassa santike sikkhāpadavivaṇṇanañcāti imāni panettha dve aṅgāni.

447毁谤学处注释终。

Vilekhanasikkhāpadavaṇṇanā niṭṭhitā.

448三、迷惑学处注释

3. Mohanasikkhāpadavaṇṇanā

443443. 第三（学处）显而易见。‘令迷惑’、‘欲迷惑’、依前述方式‘听闻之状态’、‘迷惑’，此为这里的四项条件。

443. Tatiyaṃ uttānameva. Mohāropanaṃ, mohetukāmatā, vuttanayena sutabhāvo, mohananti imāni panettha cattāri aṅgāni.

450迷惑学处注释已毕。

Mohanasikkhāpadavaṇṇanā niṭṭhitā.

451四、殴打学处注释

4. Pahārasikkhāpadavaṇṇanā

452452. 第四（学处）中，‘染污心’指因身体接触之贪欲而染污的心。然而，若以淫欲之贪染污而给予打击，则为恶作。此处其余内容显而易见。‘愤怒’、‘非以解脱为目的’、‘对已受具足戒者给予打击’，此为这里的三个条件。

452. Catutthe rattacittoti kāyasaṃsaggarāgena rattacitto. Sace pana methunarāgena ratto pahāraṃ deti, dukkaṭameva. Sesamettha uttānameva. Kupitatā, na mokkhādhippāyatā, upasampannassa pahāradānanti imāni panettha tīṇi aṅgāni.

453殴打学处注释完毕。

Pahārasikkhāpadavaṇṇanā niṭṭhitā.

454五、举掌威吓学处注释

5. Talasattikasikkhāpadavaṇṇanā

457457. 第五（学处）中，‘因非以欲打击之心而给予，故为恶作’——在此，若以欲打击之心而打击，依前学处为波逸提；若以欲威胁之心，仅作威胁状，依此学处为波逸提。然而，此（处）因偏离（欲打击之心）而给予了打击，故为恶作。此恶作是因打击之缘，还是因威胁之缘？对此，有些人说：‘恶作唯因打击之缘，波逸提因威胁之缘，如此，有恶作的波逸提是合理的。因为威胁在先，打击在后，而后来的打击不能使先前的威胁成为无犯之因。’

457. Pañcame na paharitukāmatāya dinnattā dukkaṭanti ettha paharitukāmatāya pahaṭe purimasikkhāpadena pācittiyaṃ, uccāretukāmatāya kevalaṃ uggiraṇamatte kate iminā pācittiyaṃ. Iminā pana virajjhitvā pahāro dinno, tasmā dukkaṭaṃ. Kimidaṃ dukkaṭaṃ pahārapaccayā, udāhu uggiraṇapaccayāti? Tattha keci tāva vadanti ‘‘pahārapaccayā eva dukkaṭaṃ, uggiraṇapaccayā pācittiyanti sadukkaṭaṃ pācittiyaṃ yujjati. Purimañhi uggiraṇaṃ, pacchā pahāro, na ca pacchā pahāraṃ nissāya purimaṃ uggiraṇaṃ anāpattivatthukaṃ bhavitumarahatī’’ti.

303然而，我们对此如此思量：‘因为威胁本身按其自性并不成立（为打击），故不应有因彼缘而生波逸提；然而，由于是以不清净心所作之努力，故此处不可能无犯，因此说为恶作。而“因非以欲打击之心而给予”一语，是说明因打击之缘而不可能依前学处生波逸提的理由，并非说因打击之缘而生恶作。因为，若非以欲打击之心而给予打击，依前学处，因打击之缘而生波逸提或恶作，是不合理的。’他们说：‘即使因见到对畜生等的不净行为等而愤怒，作威胁状者，也唯以解脱为目的。’此处其余内容显而易见。‘愤怒’、‘非以解脱为目的’、‘对已受具足戒者作举手威胁’，此为这里的三个条件。

Mayaṃ panettha evaṃ takkayāma ‘‘uggiraṇassa attano sabhāveneva asaṇṭhitattā tappaccayā pācittiyena na bhavitabbaṃ, asuddhacittena katapayogattā pana na sakkā ettha anāpattiyā bhavitunti dukkaṭaṃ vuttaṃ. ‘Na paharitukāmatāya dinnattā’ti iminā ca pahārapaccayā purimasikkhāpadena pācittiyāsambhave kāraṇaṃ vuttaṃ, na pana pahārapaccayā dukkaṭasambhave. Na hi apaharitukāmatāya pahāre dinne purimasikkhāpadena pahārapaccayā pācittiyena dukkaṭena vā bhavituṃ yutta’’nti. ‘‘Tiracchānādīnaṃ asucikaraṇādiṃ disvā kujjhitvāpi uggirantassa mokkhādhippāyo evā’’ti vadanti. Sesamettha uttānameva. Kupitatā, na mokkhādhippāyatā, upasampannassa talasattiuggiraṇanti imāni panettha tīṇi aṅgāni.

457举掌威吓学处注释完毕。

Talasattikasikkhāpadavaṇṇanā niṭṭhitā.

458六、无根诬告学处注释

6. Amūlakasikkhāpadavaṇṇanā

459459. 第六（学处）意义显而易见。‘已受具足戒者’、‘对僧残罪的无根性’、‘非为呵责’、‘当即了知’，此为这里的四个条件。

459. Chaṭṭhaṃ uttānatthameva. Upasampannatā, saṅghādisesassa amūlakatā, anuddhaṃsanā, taṅkhaṇavijānanāti imāni panettha cattāri aṅgāni.

460无根诬告学处注释完毕。

Amūlakasikkhāpadavaṇṇanā niṭṭhitā.

4617. 故意学处之解释

7. Sañciccasikkhāpadavaṇṇanā

464464. 第七（学处）亦意义显而易见。‘已受具足戒者’、‘欲令不安乐’、‘令生追悔’，此为这里的三个条件。

464. Sattamampi uttānatthameva. Upasampannatā, aphāsukāmatā, kukkuccuppādananti imāni panettha tīṇi aṅgāni.

463故意学处之解释已毕。

Sañciccasikkhāpadavaṇṇanā niṭṭhitā.

4648. 窃听学处之解释

8. Upassutisikkhāpadavaṇṇanā

471第八条中，“听近”即声音之近。因为“suti”意为被听闻，这是声音的异名。其近处为“upassuti”，即说为声音之近。在《结文》中，也说“suti”即被听闻，就是指声音。然而，站在某处能听到声音，站在该处即名为站在声音之近处，因此说“站在某处……”等。但有些人说：“‘suti’是于此听闻，这是所站之处能听闻的那个处所的名称。其近处为‘upassuti’。”然而，若如此理解，则变成站在能听闻的处所附近的另一个地方了。而且，在注释书中，为了显示“upassuti”一词的含义，说“站在某处能听到他们的谈话”，并非解释“suti”一词。因此，这里前一种解释更为可取。或者，“upassuti”是靠近而于此被听闻，即处所。应如此理解其义：靠近某个处所后，能听到交谈者的声音，即在该处。关于“mantente”，因为是处格意义而用了 accusative 格，所以说“正在交谈的”。

471. Aṭṭhame sutisamīpanti saddasamīpaṃ. Suyyatīti hi suti, saddassetaṃ adhivacanaṃ. Tassa samīpaṃ upassuti, saddasamīpanti vuttaṃ hoti. Gaṇṭhipadesu ca suyyatīti sutīti saddova vutto. Yattha pana ṭhitena sakkā hoti saddaṃ sotuṃ, tattha tiṭṭhanto saddasamīpe ṭhito nāma hotīti āha ‘‘yattha ṭhatvā’’tiādi. Keci pana ‘‘suṇāti etthāti suti. Yattha ṭhito suṇāti, tassa ṭhānassetaṃ nāmaṃ. Tassa samīpaṃ upassutī’’ti vadanti, evaṃ pana gayhamāne yasmiṃ ṭhāne ṭhito suṇāti, tassa āsanne aññasmiṃ padese tiṭṭhatīti āpajjati. Aṭṭhakathāyañca upassuti-saddasseva atthaṃ dassetuṃ ‘‘yattha ṭhatvā sakkā hoti, tesaṃ vacanaṃ sotu’’nti vuttaṃ, na suti-saddassa. Tasmā pubbanayovettha pasatthataro. Atha vā upecca suyyati etthāti upassuti, ṭhānaṃ. Yaṃ ṭhānaṃ upagatena sakkā hoti kathentānaṃ saddaṃ sotuṃ, tatthāti evamattho gahetabbo. Mantentanti bhummatthe upayogavacananti āha ‘‘mantayamāne’’ti.

473“同一类别”是指依“或是有为，或是无为”这种方式而属于同一类别。因为这三条学处有时从有为生起，有时从无为生起，并非在同一刹那从有为和无为生起。其余在此是易懂的。然而，在此有这三支：具足戒、举罪的意图、听到。

473.Ekaparicchedānīti ‘‘siyā kiriyaṃ, siyā akiriya’’nti iminā nayena ekaparicchedāni. Imāni hi tīṇi sikkhāpadāni kadāci kiriyato samuṭṭhahanti, kadāci akiriyato, na ekakkhaṇeyeva kiriyākiriyato samuṭṭhahanti. Sesamettha uttānameva. Upasampannatā, codanādhippāyo, savananti imāni panettha tīṇi aṅgāni.

467窃听学处之解释已毕。

Upassutisikkhāpadavaṇṇanā niṭṭhitā.

4689. 阻碍甘马学处之解释

9. Kammapaṭibāhanasikkhāpadavaṇṇanā

474第九条是易懂的。然而，在此有这三支：羯磨如法、认为羯磨如法、给予同意后又讥嫌。

474. Navamaṃ uttānatthameva. Dhammakammatā, dhammakammanti saññā, chandaṃ datvā khiyyananti imāni panettha tīṇi aṅgāni.

470阻碍甘马学处之解释已毕。

Kammapaṭibāhanasikkhāpadavaṇṇanā niṭṭhitā.

471十、未给予同意而离去学处之注释

10. Chandaṃ adatvā gamanasikkhāpadavaṇṇanā

479第十条是易懂的。然而，在此有这六支：在作裁决时进行着、羯磨如法、认为羯磨如法、站在同一界内、共住、因欲激怒而离开伸手可及之处。

479. Dasamaṃ uttānatthameva. Vinicchayakathāya pavattamānatā, dhammakammatā, dhammakammasaññitā, samānasīmāyaṃ ṭhitatā, samānasaṃvāsakatā, kopetukāmatāya hatthapāsavijahananti imāni panettha cha aṅgāni.

473未给予同意而离去学处之注释终。

Chandaṃ adatvā gamanasikkhāpadavaṇṇanā niṭṭhitā.

474十一、削弱学处之注释

11. Dubbalasikkhāpadavaṇṇanā

484第十一条也是易懂的。然而，在此有这四支：具足戒、如法得到选定、与僧团一起分配所得衣、事后因欲讥嫌而讥嫌。

484. Ekādasamampi uttānatthameva. Upasampannatā, dhammena laddhasammutitā, saṅghena saddhiṃ vikappanupagacīvaradānaṃ, pacchā khīyitukāmatāya khiyyanāti imāni panettha cattāri aṅgāni.

476削弱学处之注释终。

Dubbalasikkhāpadavaṇṇanā niṭṭhitā.

489第十二条中，没有什么可说的。

489. Dvādasame natthi kiñci vattabbaṃ.

478第八同法品终。

Niṭṭhito sahadhammikavaggo aṭṭhamo.

312第9章王篇

9. Rājavaggo

480一、内宫学处之注释

1. Antepurasikkhāpadavaṇṇanā

497-499在《王品》第一学处的注释书中，一切都是易懂的。但在巴利文中，有不易懂的词义。“已作或将作”指已作或将作邪淫。“imesaṃ”一词应转变格位，在两者中连接为“由此等已作，此等将作”。“ratanaṃ”指宝珠等中的任何一种。“ubhato”指从两方面。若只说“ubhato sujāto”，可能会被理解为以任何两方面而善生，而“sujāta”一词在“善生、容貌端严”等中，是身材成就的同义词，因此为了阐明依种姓而善生，说“从母方和从父方”。世间也依亲生子的关系而见有父母之名，但这里只欲取亲生子的关系，为了显示此义，说“saṃsuddhagahaṇiko”。“gabbhaṃ gaṇhāti dhāretīti gahaṇī”，即执持胎儿者，名为“gahaṇī”，指称为子宫的母胎部分。“saṃsuddhā gahaṇī assāti saṃsuddhagahaṇiko”，意为她的母胎是清净的，即说其母胎清净。但在“samavepākiniyā gahaṇiyā”中，因执持、不吐弃所食之物的消化作用，业生火界被称为“gahaṇī”。

497-499. Rājavaggassa paṭhamasikkhāpade aṭṭhakathāyaṃ sabbaṃ uttānatthameva. Pāḷiyaṃ pana ayamanuttānapadattho. Kataṃ vā karissanti vāti methunavītikkamanaṃ kataṃ vā karissanti vā. Imesanti padaṃ vibhattivipariṇāmaṃ katvā ubhayattha yojetabbaṃ ‘‘imehi kataṃ ime karissantī’’ti. Ratananti maṇiratanādīsu yaṃkiñci. Ubhatoti dvīhi pakkhehi. ‘‘Ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya, sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu ārohasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha pana sā orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Saṃsuddhā gahaṇī assāti saṃsuddhagahaṇiko, saṃsuddhā tassa mātukucchīti vuttaṃ hoti. ‘‘Samavepākiniyā gahaṇiyā’’ti ettha pana yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato kammajatejodhātu ‘‘gahaṇī’’ti vuccati.

314“上溯七代祖父辈”：此处，父之父为祖父，祖父之对偶为祖父辈。“对偶”指寿命量。这只是言说，就义理而言，祖父本身就是祖父辈。父与母为父母，父母之父为祖父，他们的对偶为祖父辈，因此，上溯七代祖父辈，即七对祖父辈，应如此理解其义。如此，以取祖父一词，即已包含外祖父。此处“对偶”一词应视为省略，即一对又一对。如此，各处即已包含了对偶，因此，自此以上，所有祖先都以取祖父辈一词而包含。如是，上溯七代祖父辈，其母胎都是清净的。

Yāvasattamā pitāmahayugāti ettha pitu pitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. ‘‘Yuga’’nti āyuppamāṇaṃ vuccati. Abhilāpamattameva cetaṃ, atthato pana pitāmahoyeva pitāmahayugaṃ. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugā, pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahito hoti. Yuga-saddo cettha ekasesena daṭṭhabbo yugo ca yugo ca yugoti. Evañhi tattha tattha dvandaṃ gahitameva hoti, tasmā tato uddhaṃ sabbepi pubbapurisā pitāmahayugaggahaṇeneva gahitā. Evaṃ yāva sattamo pitāmahayugo, tāva saṃsuddhagahaṇiko.

315“未被轻蔑”指未被如此轻蔑：“赶走他，要此人何用？”即未被驱逐。“未被指责”指未被指责，未曾遭受辱骂或诽谤。因何理由？说“以种姓之论”。在此，“从双方……乃至……祖父辈”一句，通过称述母胎清净的状况，显示其无出身过失；“未被轻蔑”一句，显示无行为过失，因为众生因行为过失而遭驱逐；“未被指责”一句，显示无不当交往，因为众生因不当交往而遭受辱骂。其余在此是易懂的。然而，在此有这五支：是刹帝利、已灌顶、双方未出寝室、未告知、越过门槛。

Akkhittoti ‘‘apanetha etaṃ, kiṃ iminā’’ti evaṃ akkhitto anavakkhitto. Anupakuṭṭhoti na upakuṭṭho, na akkosaṃ vā nindaṃ vā pattapubbo. Kena kāraṇenāti āha ‘‘jātivādenā’’ti. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena tassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhanti. Sesamettha uttānameva. Khattiyatā, abhisittatā, ubhinnampi sayanigharato anikkhantatā, appaṭisaṃviditatā, indakhīlātikkamoti imāni panettha pañca aṅgāni.

484内宫学处注释完。

Antepurasikkhāpadavaṇṇanā niṭṭhitā.

4852. 宝物学处注释

2. Ratanasikkhāpadavaṇṇanā

502第二则，名为“大藤蔓”：据说当她前往夫家时，她的父亲为她打造了一件名为“大藤蔓”的装饰品。在这件装饰品上，有四管钻石，通过镶嵌在应镶嵌之处而各得其所；有十一管珍珠，二十二管珊瑚，三十三管宝石。如此，以此等以及琉璃、红宝石、摩沙罗石等其它七色宝物而告完成。那件饰物戴在头上时，会垂坠至脚背；只有具备五头大象之力的女子，才能佩戴它。正是针对此而说了那番话。

502. Dutiye mahālataṃ nāmāti patikulaṃ gacchantiyā kira tassā pitā mahālatāpiḷandhanaṃ nāma kārāpesi. Tasmiṃ piḷandhane catasso vajiranāḷiyo tattha tattha appetabbaṭṭhāne appanavasena viniyogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo. Iti etehi ca aññehi ca veḷuriyalohitaṅkamasāragallādīhi sattavaṇṇehi ca ratanehi niṭṭhānaṃ agamāsi . Taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva itthī naṃ dhāretuṃ sakkoti. Taṃ sandhāyetaṃ vuttaṃ.

506然而，对于住处而言，应理解为：簸箕所及之处、或杵所及之处，称为“附近区域”。此处“住处”，无论是在寺内还是其它地方，都指自己的居住处所。“出于欲乐、出于恐惧”意指：对木匠等出于欲乐，对国王宠臣等出于恐惧。“对该比丘起疑”是指：在忘记而离开时，由于自己身后没有其他人，因而起疑。“适宜的方式”是指：对于被认定为宝物的物品，采取粪扫衣想而拾取，或对宝物作无贪着地离去。因为如果那被认定为宝物的物品是可触摸的，他会以“此物无主”的粪扫衣想而拾取；如果是不可触摸的，他会以“此物无主”的粪扫衣想断除障碍，无所顾念地离去。“教令后”意为：教令他人后，依“圣者为示现而住立，这是圣者的乞求”所说的方式而乞求，这是其含义。此处其余内容显而易见。未经允许而作、属他人所有、无亲厚想及粪扫衣想、或取或令取——这是此处的四个构成要素。

506. Āvasathassa pana suppapāto vā musalapāto vā upacāro nāmāti yojetabbaṃ. Āvasathoti cettha antoārāme vā hotu aññattha vā, attano vasanaṭṭhānaṃ vuccati. Chandenapi bhayenapīti vaḍḍhakīādīsu chandena, rājavallabhesu bhayena. Tameva bhikkhuṃ āsaṅkantīti vissaritvā gamanakāle attano pacchato aññassābhāvā āsaṅkanti. Patirūpaṃ nāma ratanasammate paṃsukūlaggahaṇaṃ vā ratane nirussukkagamanaṃ vā. Yadi hi taṃ ratanasammataṃ āmāsaṃ ce, ‘‘natthi etassa sāmī’’ti paṃsukūlaṃ gahessati. Anāmāsaṃ ce, ‘‘natthi etassa sāmī’’ti paṃsukūlachinnapalibodho nirapekkho gamissati. Samādapetvāti aññaṃ samādapetvā, ‘‘uddissa ariyā tiṭṭhanti, esā ariyānayācanā’’ti (jā. 1.7.59) vuttanayena yācitvāti attho. Sesamettha uttānameva. Ananuññātakaraṇaṃ, parasantakatā, vissāsaggāhapaṃsukūlasaññānaṃ abhāvo, uggahaṇaṃ vā uggahāpanaṃ vāti imāni panettha cattāri aṅgāni.

488宝物学处注释完。

Ratanasikkhāpadavaṇṇanā niṭṭhitā.

4893. 非时入村学处注释

3. Vikālagāmappavisanasikkhāpadavaṇṇanā

508第三则，“圣道”：此处也应包含天道。由于不导向出离，天界之道与解脱之道属于畜生之论，故为“畜生论”。“属于畜生”意为成为障碍、成为系缚。“与国王相关的言论”：以国王为对象，如“大选出王、曼陀多王、法阿育王有如此大威神力”等方式而起的言论。在此，以“某位国王容貌俊美、值得观赏”等方式的世俗言论，即是畜生论。然而，若以“即使有如此大威神力者也已灭尽”这样的方式而说，则成为与无常相关的业处而成立。关于盗贼，若以“根本盗贼有如此大威神力，云鬘盗贼有如此大威神力”等，针对他们的行为而赞叹“啊，真是勇士”，这样的世俗言论即是畜生论。关于战争，如在婆罗多战争等中，以“某人被某人如此杀死、如此刺伤”等方式，纯粹出于欲乐而说的言论，即是畜生论。然而，若以“即使那些人也已灭尽”这样的方式而说，则在一切处都成为业处。

508. Tatiye ariyamaggassāti ettha saggamaggopi saṅgahetabbo. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā hi kathā tiracchānakathā. Tiracchānabhūtanti tirokaraṇabhūtaṃ vibandhanabhūtaṃ. Rājapaṭisaṃyuttaṃ kathanti (dī. ni. aṭṭha. 1.17; ma. ni. aṭṭha. 2.223; saṃ. ni. aṭṭha. 3.5.1080; a. ni. aṭṭha. 3.10.69-70) rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattakathaṃ. Ettha ca ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehassitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃmahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana aniccatāpaṭisaṃyuttā kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca ‘‘aho sūrā’’ti gehassitakathāva tiracchānakathā. Yuddhepi bharatayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā. ‘‘Tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti.

319再者，关于食物等，不应以贪着于欲乐的方式说：“我们曾食、曾享、曾饮、曾受用如此具色泽、具香、具味、触感圆满的食物。”但若赋予其意义而说：“从前我们曾将如此色泽等圆满的食物、饮料、衣物、卧具、花鬘、香等布施给具戒者，曾作塔庙供养。”则是可以的。关于亲戚论等，也不应以贪着的方式说：“我们的亲戚勇猛、能干”，或“从前我们曾乘坐如此种种奇妙的车乘游历。”但若赋予其意义，则应说：“即使那些我们的亲戚也已灭尽”，或“从前我们曾将这样的鞋履布施给僧团。”关于乡村论，也不应以“某村居民勇猛、能干”等方式，或以村落布局好坏、丰饶饥馑等为话题，出于贪着而说。但若赋予其意义，则可说：“他们有信心、已净信”，或“他们已灭尽、已消逝。”关于城镇论、都城论、国土论，也是如此道理。

Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālāgandhaṃ sīlavantānaṃ adamha, cetiyapūjaṃ akarimhā’’ti kathetuṃ vaṭṭati. Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā’’ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbaṃ. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā ‘‘saddhā pasannā’’ti vā ‘‘khayavayaṃ gatā’’ti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo.

320关于女人论，也不应针对容貌、体态等出于贪着而说；应说：“她有信心、已净信，已灭尽。”关于勇士论，也不应以贪着的方式说：“名为欢喜友的战士曾是勇士”；应同样说：“他有信心，已灭尽。”关于街巷论，也不应以贪着的方式说：“某条街巷布局好、布局差，居民勇猛、能干”；应说：“他们有信心、已净信，已灭尽。”

Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, ‘‘saddhā pasannā, khayaṃ gatā’’ti evaṃ vattuṃ vaṭṭati. Sūrakathāpi ‘‘nandimitto nāma yodho sūro ahosī’’ti assādavasena na vaṭṭati, ‘‘saddho ahosi, khayaṃ gato’’ti evameva vaṭṭati. Visikhākathāpi ‘‘asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthā’’ti assādavaseneva na vaṭṭati, ‘‘saddhā pasannā, khayaṃ gatā’’icceva vaṭṭati.

321“瓮处论”：是指码头论、汲水处论，或指担水婢女论。那也不应以贪着的方式说：“她们端庄、善于舞蹈歌唱”；应依“有信心、已净信”等方式而说。“先亡亲族论”：是指关于过去亲族的言论。在此，其判定与关于现存亲族的言论相同。

Kumbhaṭṭhānakathāti kuṭaṭṭhānakathā udakatitthakathā vuccati, kumbhadāsīkathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, ‘‘saddhā pasannā’’tiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo.

322“种种论”：是指除前后所述之外，其余各种性质的无意义言论。“世间传说”：是指“此世间由谁所造？由某位生主、梵天或自在天所造；乌鸦是白色，因为骨头是白色；苍鹭是红色，因为血是红色”等此类世间外道的诡辩言论。以生起、住立、坏灭等方式说明世间，故称“世间传说”。“海洋传说”：是指“为何海洋称为‘海’？因为海王的儿子们挖掘而成，故称‘海’；因为以手印告知‘我们被挖掘了’，故称‘海洋’”等此类无意义的海洋传说言论。

Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ‘‘ayaṃ loko kena nimmito, asukena pajāpatinā brahmunā issarena vā nimmito, kāko seto aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattā’’ti evamādikā lokāyatavitaṇḍasallāpakathā. Uppattiṭhitisaṃhārādivasena lokaṃ akkhāyatīti lokakkhāyikā. Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgarassa rañño puttehi khatattā sāgaro. Khato amhehīti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā.

323所谓“有与无”，是指说出种种无意义的原因后所展开的言论，称为“有无论”。其中，“有”指常见，“无”指断见。“有”指增长，“无”指减损。“有”指欲乐，“无”指自我折磨。如此，与这六种有无论一起，共有三十二种畜生论。或者，将巴利圣典中虽未直接出现其形态的森林、山岳、河流、岛屿等论，以“iti”一词摄集，则称为三十六种畜生论。此处的“iti”一词表种类之义，“vā”一词表简别之义。这是说：“讲述如此种类或其他类似的无意义言论。”或者，“iti”一词如“iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato”（远离如此等类的舞蹈、歌唱、音乐、表演观赏）等句中那样，表“起始”之义，意思是“讲述以此为始的其他类似言论”。

Iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni . Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma hoti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā chattiṃsa tiracchānakathāti vuccati. Iti vāti hi ettha iti-saddo pakāratthe, vā-saddo vikappatthe. Idaṃ vuttaṃ hoti – ‘‘evaṃpakāraṃ ito aññaṃ vā tādisaṃ niratthakakathaṃ kathentī’’ti. Ādiatthe vā iti-saddo ‘‘iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10, 194) viya, evamādiṃ aññampi tādisaṃ kathaṃ kathentīti attho.

512“未围隔村落的界内区域，应依不予取学处中所说的方法了知”——以此指出，此处以第二掷土块范围为界内区域。其余在此易解。有比丘存在、未告知、无许可理由、非时进入村落，此是此处的三支条件。

512.Aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabboti iminā dutiyaleḍḍupāto idha upacāroti dasseti. Sesamettha uttānameva. Santaṃ bhikkhuṃ anāpucchanā, anuññātakāraṇābhāvo, vikāle gāmappavisananti imāni panettha tīṇi aṅgāni.

497非时入村学处注释完。

Vikālagāmappavisanasikkhāpadavaṇṇanā niṭṭhitā.

4984. 针筒学处注释

4. Sūcigharasikkhāpadavaṇṇanā

517第四学处中，“应破”指：因先破而后须说示，故该应破之事属于彼波逸提，称为“应破”，即波逸提。应视“a”音为表“存在”之义的后缀。“Vāsijaṭeti”指“于刀柄中”。其余在此易解。针筒性、骨制等性、为己作或令作后获得，此是此处的三支条件。

517. Catutthe taṃ assa atthīti paṭhamaṃ bhinditvā pacchā desetabbattā taṃ bhedanakaṃ tassa pācittiyassa atthīti bhedanakaṃ, pācittiyaṃ. Assatthiatthe a-kārapaccayo daṭṭhabbo. Vāsijaṭeti vāsidaṇḍake. Sesamettha uttānameva. Sūcigharatā, aṭṭhimayāditā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha tīṇi aṅgāni.

500针筒学处注释完毕。

Sūcigharasikkhāpadavaṇṇanā niṭṭhitā.

5015. 床座学处注释

5. Mañcapīṭhasikkhāpadavaṇṇanā

522第五学处中，“应截”即如前所说的方法，故“应截”即是“应截”，彼有此故为“应截”——此义被指出。其余在此易解。床座超量性、为己作或令作后获得，此是此处的二支条件。

522. Pañcame chedanakaṃ vuttanayamevāti chedanameva chedanakaṃ, taṃ tassa atthīti chedanakanti imamatthaṃ atidissati. Sesamettha uttānameva. Pamāṇātikkantamañcapīṭhatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni.

503床座学处注释完毕。

Mañcapīṭhasikkhāpadavaṇṇanā niṭṭhitā.

5046. 兜罗绵学处注释

6. Tūlonaddhasikkhāpadavaṇṇanā

526第六学处中，“放入绵后”指：在下铺开垫布后，于其上放入绵。“Poṭakitūlaṃ”指如灯心草绵等任何草类之绵。其余在此易解。绵敷床座性、为己作或令作后获得，此是此处的二支条件。因为若为己令作，仅以获得便犯波逸提。正因如此，在分别中说：“应以获得而拆毁后，说示波逸提。”然而，有人言：“‘应以获得而拆毁后，说示波逸提’——此处虽看似仅以获得便犯波逸提，但应视为唯于受用时犯。‘获得他人所作者而受用，犯恶作’之语，于此可为证。”此仅为其个人之见。因为“获得他人所作者而受用，犯恶作”并非针对自己令作而说，且此学处是依作与令作之缘而说波逸提，非依受用之缘。于犍度中已说：“诸比丘，不得受用绵敷之床或座，若受用者，犯恶作。”故无论是自作或他作，受用者依受用之缘唯犯恶作，非波逸提。

526. Chaṭṭhe tūlaṃ pakkhipitvāti heṭṭhā cimilikaṃ pattharitvā tassa upari tūlaṃ pakkhipitvāti attho. Poṭakitūlanti erakatūlādi yaṃkiñci tiṇajātīnaṃ tūlaṃ. Sesamettha uttānameva. Tūlonaddhamañcapīṭhatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni. Attanā kārāpitassa hi paṭilābhamatteneva pācittiyaṃ. Teneva padabhājane ‘‘paṭilābhena uddāletvā pācittiyaṃ desetabba’’nti vuttaṃ. Kenaci pana ‘‘paṭilābhena uddāletvā pācittiyaṃ desetabbanti ettha kiñcāpi paṭilābhamatteneva pācittiyaṃ viya dissati, paribhogeyeva āpatti daṭṭhabbā. ‘Aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’ti vacanaṃ ettha sādhaka’’nti vuttaṃ, taṃ tassa matimattaṃ. Na hi ‘‘aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’’ti idaṃ attanā kārāpitaṃ sandhāya vuttaṃ, karaṇakārāpanapaccayā ca iminā sikkhāpadena pācittiyaṃ vuttaṃ, na paribhogapaccayā. ‘‘Na, bhikkhave, tūlonaddhaṃ mañcaṃ vā pīṭhaṃ vā paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassā’’ti hi khandhake vuttattā attanā vā kataṃ hotu aññena vā, paribhuñjantassa paribhogapaccayā dukkaṭameva, na pācittiyaṃ.

506兜罗绵学处注释完毕。

Tūlonaddhasikkhāpadavaṇṇanā niṭṭhitā.

5077. 坐具学处注释

7. Nisīdanasikkhāpadavaṇṇanā

531第七学处中，应说之义已于坐卧具学处中说。坐具超量性、为己作或令作后获得，此是此处的二支条件。

531. Sattame yaṃ vattabbaṃ, taṃ nisīdanasanthatasikkhāpade vuttameva. Nisīdanassa pamāṇātikkantatā, attano atthāya karaṇaṃ vā kārāpetvā vā paṭilābhoti imāni panettha dve aṅgāni.

509坐具学处的解释终了。

Nisīdanasikkhāpadavaṇṇanā niṭṭhitā.

537-542第八、第九、第十学处中，无余应说之义，其支条件亦应依第七学处所说之法了知。

537-542. Aṭṭhamanavamadasamesu natthi vattabbaṃ, aṅgānipi sattameva vuttanayeneva veditabbāni.

511第九王品终了。

Niṭṭhito rājavaggo navamo.

512如是，在《一切善见律注》的《精义灯》中，

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ

513小品解释圆满。

Khuddakavaṇṇanā samattā.

514巴吉帝亚篇终了。

Pācittiyakaṇḍaṃ niṭṭhitaṃ.