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271断恶意者，谓断除贪等恶意，令其灭尽。即由此离。出离者，即道。身轻率者，谓以身轻率为缘而转起的身恶行。
271.Veraṃmaṇatīti rāgādiveraṃ maṇati vināseti. Etāyāti viratiyā. Niyyānanti maggaṃ. Kāyapāgabbiyanti kāyapāgabbiyavasena pavattaṃ kāyaduccaritaṃ.
274“应忆念者”谓值得忆念、应被随念，即使经过长时间也不应被遗忘。“慈”者，以此而柔软、润泽，即友爱、朋友的状态。具足此慈的身业为“慈身业”，而此身业因是慈俱心的等起，故说“以慈心所作的身业”。“显”谓公开。此处的公开性，是指所针对而作身业的对象处于面前，故说“面前”。“隐”谓不公开。不公开性，是指所针对而作业的对象不在面前，故说“背后”。两者，即对新学比丘和长老比丘。作可爱、应被爱之事者为“作可爱者”。作应被尊重、应被恭敬之事者为“作尊重者”。“为摄益”者，因是摄益事之特殊状态，为摄益诸梵行者。“为无诤”者，正因是摄益事的状态，故不为诤论。而当有以无诤为因的摄益行为时，依此，诸梵行者的和合状态、无分裂自然成就，故说“为和合状态”等。
274.Sāraṇīyāti saritabbayuttā anussaraṇārahā addhāne atikkantepi na sammussitabbā. Mijjati siniyhati etāyāti mettā, mittabhāvo. Mettā etassa atthīti mettaṃ kāyakammaṃ, taṃ pana yasmā mettāsahagatacittasamuṭṭhānaṃ, tasmā vuttaṃ ‘‘mettacittena kataṃ kāyakamma’’nti. Āvīti pakāsaṃ. Pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti apakāsaṃ. Apakāsatā ca yaṃ uddissa taṃ kammaṃ karīyati, tassa apaccakkhabhāvatoti āha ‘‘parammukhā’’ti. Ubhayehīti navakehi therehi ca. Piyaṃ piyāyitabbaṃ karotīti piyakaraṇo. Garuṃ garuṭṭhāniyaṃ karotīti garukaraṇo. Saṅgahāyāti saṅgahavatthuvisesabhāvato sabrahmacārīnaṃ saṅgahaṇatthāya. Avivādāyāti saṅgahavatthubhāvato eva na vivādāya. Sati ca avivādahetubhūtasaṅgahakatte tesaṃ vasena sabrahmacārīnaṃ samaggabhāvo bhedābhāvo siddhoyevāti āha ‘‘samaggabhāvāyā’’tiādi.
3高举之称谓，即不单说“天”，而高举“天长老”等功德以显示坚固性，作崇高之称谓。我执告知之语，即执为我所之语。一向隐蔽的意业，其现前性唯依表业之等起而有，而此在世间，为显示身业之明显可知，不依手式等，而说“睁开双眼”等。固然，此处以慈爱、润泽之眼的睁开，及以净信之面观察，即是慈身业；然而，依其心而眼有慈爱润泽、面有净信，就此而言，说为“慈意业”。
Paggayha vacananti kevalaṃ ‘‘devo’’ti avatvā ‘‘devatthero’’ti guṇehi thirabhāvajotanaṃ paggaṇhitvā uccaṃ katvā vacanaṃ. Mamattabodhanavacanaṃ mamāyanavacanaṃ. Ekantatirokkhassa manokammassa sammukhatā nāma viññattisamuṭṭhāpanavaseneva hoti, tañca kho loke kāyakammanti pākaṭaṃ paññātaṃ hatthavikārādiṃ anāmasitvāyeva dassento ‘‘nayanāni ummīletvā’’tiādimāha. Kāmañcettha mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.
4这些慈身业等，在经典中是依比丘而说，但在家人中也可得。对比丘而言，以慈心履行对阿阇梨、和尚的义务等正行法，称为慈身业。应知一切无过失的身业都包含在正行业中。对在家人而言，为礼敬塔庙、礼敬菩提树、邀请僧团而前往，见到入村乞食的比丘后迎接、接钵、敷座、随行等，如此之类称为慈身业。对比丘而言，以慈心依转起于宣说行仪制、教授业处、说法、遍问、讲说注释的方式，乃至三藏佛语，称为慈语业。对在家人而言，在说“我们去礼敬塔庙，去礼敬菩提树，将作听法，将作灯明花鬘供养，将受持三善行而转起，将施舍筹食等，将施雨安居资具，今日将施僧团四资具，邀请僧团后准备嚼食等，敷设座位，提供饮水，迎接僧团请入，请坐于敷设之座，生起欲乐、生起精勤而作服务”等之时，称为慈语业。对比丘而言，晨起整理身体、履行塔庙庭院义务等后，坐于闲静处，思惟“愿此住处诸比丘安乐、无怨、无恼害”，称为慈意业。对在家人而言，思惟“愿诸圣者安乐、无怨、无恼害”，称为慈意业。
Imāni (dī. ni. aṭṭha. 2.141; ma. ni. aṭṭha. 1.492; a. ni. aṭṭha. 3.6.11) ca mettakāyakammādīni pāḷiyaṃ bhikkhūnaṃ vasena āgatāni gihīsupi labbhantiyeva. Bhikkhūnañhi mettacittena ācariyupajjhāyavattādiābhisamācārikadhammapūraṇaṃ mettaṃ kāyakammaṃ nāma. Sabbañca anavajjakāyakammaṃ ābhisamācārikakammantogadhamevāti veditabbaṃ. Gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ, gāmaṃ vā piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ, pattapaṭiggahaṇaṃ, āsanapaññāpanaṃ, anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. Bhikkhūnaṃ mettacittena ācārapaññattisikkhāpana kammaṭṭhānakathana dhammadesanā paripucchana aṭṭhakathākathanavasena pavattiyamānaṃ tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. Gihīnaṃ ‘‘cetiyavandanatthāya gacchāma, bodhivandanatthāya gacchāma, dhammassavanaṃ karissāma, dīpamālāpupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññapetha, pānīyaṃ upaṭṭhāpetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetha, chandajātā ussāhajātā veyyāvaccaṃ karothā’’tiādikathanakāle mettaṃ vacīkammaṃ nāma. Bhikkhūnaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ cetiyaṅgaṇavattādīni ca katvā vivittāsane nisīditvā ‘‘imasmiṃ vihāre bhikkhū sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma. Gihīnaṃ ‘‘ayyā sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma.
5“所得”者，谓衣服等已获得的资具。“如法”者，谓回避诡诈等邪命，依法、平等、依乞食行仪而生起。乃至仅入钵中少许，即最下限，入于钵中、钵内所有，仅两三匙之乞食。不分别所施与应施者而受用，故为“不分别受用者”。此处，有两种分别：食财分别与人分别。其中，以心如此区分“我将施此许，不施此许”，称为食财分别。以心如此区分“我将施与某人，不施与某人”，则称为人分别。不作此两者，而不分别受用者，称为不分别受用者。故说“既不分别食财而受用”等。“亦可不施”者，以“亦”字显示亦可施与。盖布施非对任何人禁止，因此，对破戒者若有需求、存在可能，亦应施与，然此是出于悲悯，非为履行义务。对圆满应忆念法者，因其不分别受用性，故说“应施与一切”。然而，对病人等别别施与，因无“我不施与某人”的拒绝，故属不分别一类。盖分别是以遮遣为主的。故说“对病人、看护者……乃至……亦可审察而施与”。
Lābhāti cīvarādayo laddhapaccayā. Dhammikāti kuhanādibhedaṃ micchājīvaṃ vajjetvā dhammena samena bhikkhācariyavattena uppannā. Antamaso pattapariyāpannamattampīti pacchimakoṭiyā patte pariyāpannaṃ pattassa antogataṃ dvattikaṭacchubhikkhāmattampi. Deyyaṃ dakkhiṇeyyañca appaṭivibhattaṃ katvā bhuñjatīti appaṭivibhattabhogī. Ettha hi dve paṭivibhattāni nāma āmisapaṭivibhattaṃ puggalapaṭivibhattañca. Tattha ‘‘ettakaṃ dassāmi, ettakaṃ na dassāmī’’ti evaṃ cittena vibhajanaṃ āmisapaṭivibhattaṃ nāma. ‘‘Asukassa dassāmi, asukassa na dassāmī’’ti evaṃ cittena vibhajanaṃ pana puggalapaṭivibhattaṃ nāma. Tadubhayampi akatvā yo appaṭivibhattaṃ bhuñjati, ayaṃ appaṭivibhattabhogī nāma. Tenāha ‘‘neva āmisaṃ paṭivibhajitvā bhuñjatī’’tiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti. Dānañhi nāma na kassaci nivāritaṃ, tena dussīlassapi atthikassa sati sambhave dātabbaṃ, tañca kho karuṇāyanavasena, na vattapūraṇavasena. Sāraṇīyadhammapūrakassa appaṭivibhattabhogitāya ‘‘sabbesaṃ dātabbamevā’’ti vuttaṃ. Gilānādīnaṃ pana odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha ‘‘gilānagilānupaṭṭhāka…pe… viceyya dātumpi vaṭṭatī’’ti.
6所谓“普遍共享者”，在此其特征为：凡得到任何精妙之物，他都不以“以利求利”的心态给予在家人，而是守护自己生计的清净；也不自己独享，心想“愿我无有‘不共享’之过”。在接受时，他怀着“愿此物与僧团共享”之心而取用，如同对待僧团所属物一般，击钟之后才受用。以此显示该所得在三时中皆被置于共享状态。“在接受时，怀着‘愿与僧团共享’之心”显示接受时；“取用后……视为”显示已接受后时。然而，若无那样的前行，此二时便不能成立，因此前时依义成就。即在接受之前，他有此念：“我将以‘愿与僧团共享’之心而接受”；正在接受时，他有此念：“我正以‘愿与僧团共享’之心而接受”；接受之后，他有此念：“我已以‘愿与僧团共享’之心接受了”。如此令所得具足三相，受用时不舍最终之相，即为普遍共享者与不别享者。
Sādhāraṇabhogīti ettha sādhāraṇabhogino idaṃ lakkhaṇaṃ – yaṃ yaṃ paṇītaṃ labhati, taṃ taṃ neva lābhena lābhaṃ nijigīsanamukhena gihīnaṃ deti attano ājīvasuddhiṃ rakkhamāno, na attanāva paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. Taṃ paṭiggaṇhanto ca ‘‘saṅghena sādhāraṇaṃ hotū’’ti gahetvā ghaṇṭiṃ paharitvā paribhuñjitabbaṃ saṅghasantakaṃ viya passati. Iminā ca tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. ‘‘Taṃ paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū’’ti iminā paṭiggahaṇakālo dassito, ‘‘gahetvā…pe… passatī’’ti iminā paṭiggahitakālo. Tadubhayaṃ pana tādisena pubbabhāgena vinā na hotīti atthasiddho purimakālo. Tayidampi paṭiggahaṇato pubbevassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī’’ti, paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti, paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā’’ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī appaṭivibhattabhogī ca hoti.
7然而，此六和敬法谁能圆满，谁不能圆满？首先，破戒者不能圆满，因为有戒德者不会接受他的物品。唯有戒行清净、不坏行仪者才能圆满。在此，其行仪如下：若有人作指定分配，将物品给予母亲、父亲、师长、戒师等，他可以给予应给之物，但这并非六和敬法，而称为“护持障碍”。因为六和敬法只适用于无碍的舍离物。然而，作指定分配者，应给予病人、看护者、客僧、行脚僧，以及新出家尚不知如何受持僧伽帝与钵者。给予这些之后，剩余之物应从长老座开始，不一点点地给，而是谁取多少，就给他多少。若无剩余，则应再行乞食，从长老座开始，将所得精妙之物一一给予，剩下的才自己食用。
Imaṃ (dī. ni. aṭṭha. 2.141; ma. ni. aṭṭha. 1.492; a. ni. aṭṭha. 3.6.11) pana sāraṇīyadhammaṃ ko pūreti, ko na pūreti? Dussīlo tāva na pūreti. Na hi tassa santakaṃ sīlavanto gaṇhanti. Parisuddhasīlo pana vattaṃ akhaṇḍento pūreti. Tatridaṃ vattaṃ – yo odissakaṃ katvā mātu vā pitu vā ācariyupajjhāyādīnaṃ vā deti, so dātabbaṃ detu, sāraṇīyadhammo panassa na hoti, palibodhajagganaṃ nāma hoti. Sāraṇīyadhammo hi muttapalibodhasseva vaṭṭati. Tena pana odissakaṃ dentena gilānagilānupaṭṭhākaāgantukagamikānañceva navapabbajitassa ca saṅghāṭipattaggahaṇaṃ ajānantassa dātabbaṃ. Etesaṃ datvā avasesaṃ therāsanato paṭṭhāya thokaṃ thokaṃ adatvā yo yattakaṃ gaṇhāti, tassa tattakaṃ dātabbaṃ. Avasiṭṭhe asati puna piṇḍāya caritvā therāsanato paṭṭhāya yaṃ yaṃ paṇītaṃ, taṃ taṃ datvā sesaṃ bhuñjitabbaṃ.
8然而，此六和敬法在精熟于圆满六和敬法之仪轨的僧团中，能得圆满。因为在精熟修习的僧团中，若有人从别处获得，他便不接受。即使从别处未得，也只取适量，不取多余。而且，此六和敬法即使对于如此反复乞食并将所得一一给予者，也需十二年才能圆满，未满此限则不能。若在第十二年，圆满六和敬法者将盛满钵食的钵放在座堂，去沐浴，僧团长老问：“这是谁的钵？”答：“是圆满六和敬法者的。”长老说：“拿来。”便将所有钵食分配食用，只留下空钵。若那位比丘见到空钵，心生忧恼：“他们竟一点也不剩地吃掉了我的。”则六和敬法即坏，须再修十二年才能圆满。这如同外道别住，一旦有缺，便须重新圆满。然而，若有人心生欢喜：“我实得利，我实善得，我的同梵行者们竟不告而取用我钵中之食。”则他的六和敬法名为圆满。
Ayaṃ pana sāraṇīyadhammo sāraṇīyadhammapūraṇavidhimhi susikkhitāya parisāya supūro hoti. Susikkhitāya hi parisāya yo aññato labhati, so na gaṇhāti. Aññato alabhantopi pamāṇayuttameva gaṇhāti, na atirekaṃ. Ayañca pana sāraṇīyadhammo evaṃ punappunaṃ piṇḍāya caritvā laddhaṃ laddhaṃ dentassapi dvādasahi vassehi pūrati, na tato oraṃ. Sace hi dvādasamepi vasse sāraṇīyadhammapūrako piṇḍapātapūraṃ pattaṃ āsanasālāyaṃ ṭhapetvā nahāyituṃ gacchati, saṅghatthero ca ‘‘kasseso patto’’ti vatvā ‘‘sāraṇīyadhammapūrakassā’’ti vutte ‘‘āharatha na’’nti sabbaṃ piṇḍapātaṃ vicāretvā bhuñjitvāva rittapattaṃ ṭhapeti. Atha so bhikkhu rittapattaṃ disvā ‘‘mayhaṃ anavasesetvāva paribhuñjiṃsū’’ti domanassaṃ uppādeti, sāraṇīyadhammo bhijjati, puna dvādasa vassāni pūretabbo hoti. Titthiyaparivāsasadiso hesa, sakiṃ khaṇḍe jāte puna pūretabbova. Yo pana ‘‘lābhā vata me, suladdhaṃ vata me, yassa me pattagataṃ anāpucchāva sabrahmacārino paribhuñjantī’’ti somanassaṃ janeti, tassa puṇṇo nāma hoti.
9如此圆满六和敬法者，既无嫉妒，亦无悭吝，为人所爱，资具易得，其钵中之食虽被取用亦不减少，在分配物品之处能得最上之物，若遇怖畏或饥馑，诸天亦会殷勤相助。
Evaṃ pūritasāraṇīyadhammassa pana neva issā, na macchariyaṃ hoti, manussānaṃ piyo hoti sulabhapaccayo, pattagatamassa diyyamānampi na khīyati, bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ labhati, bhaye vā chātake vā sampatte devatā ussukkaṃ āpajjanti.
10于此有诸事例：据说，住于勒那山的长老帝沙依大乳村而住。约五十位长老为礼拜塔庙而往那伽岛，在大乳村乞食，一无所获而出。长老入村时见到他们，问：“诸位大德，有得到吗？”答：“贤友，我们已行乞了。”他得知未得后说：“大德，请在此等我回来。”众长老说：“贤友，我们五十人连沾湿钵底的一点也没得到。”长老说：“大德，常住者是有能力的，即使未得，也知乞食行道的相应之处。”众长老便等待。长老入村。就在村首之家，一位大优婆夷备好乳饭，正望着长老，长老一到门口，她便盛满钵供养。长老持此食至众长老处，对僧团长老说：“大德，请取用。”僧团长老心想：“我们这么多人一点未得，他却很快取来，这是怎么回事？”便看向其余长老。长老从其眼神便知，说道：“大德，这是依法如法所得的钵食，请勿迟疑，取用吧。”便从首位开始，令所有人饱足取用，自己也饱足食用。饭食毕，众长老问他：“贤友，你何时证悟出世间法？”答：“大德，我无出世间法。”“贤友，你得禅定吗？”答：“大德，此亦无。”“贤友，难道这是神通？”答：“大德，我圆满六和敬法，自圆满之时起，纵有十万比丘，我钵中之食亦不减少。”众长老赞叹：“善哉，善哉，善士，此于你实为相应。”此即“钵中之食不减少”的事例。
Tatrimāni vatthūni – leṇagirivāsī tissatthero kira mahākhīragāmaṃ upanissāya vasati. Paññāsamattā therā nāgadīpaṃ cetiyavandanatthāya gacchantā khīragāme piṇḍāya caritvā kiñci aladdhā nikkhamiṃsu. Thero pavisanto te disvā pucchi ‘‘laddhaṃ, bhante’’ti. Vicarimha, āvusoti. So aladdhabhāvaṃ ñatvā āha ‘‘bhante, yāvāhaṃ āgacchāmi, tāva idheva hothā’’ti . Mayaṃ, āvuso, paññāsa janā pattatemanamattampi na labhimhāti. Bhante, nevāsikā nāma paṭibalā honti, alabhantāpi bhikkhācāramaggasabhāgaṃ jānantīti. Therā āgamiṃsu. Thero gāmaṃ pāvisi. Dhurageheyeva mahāupāsikā khīrabhattaṃ sajjetvā theraṃ olokayamānā ṭhitā therassa dvāraṃ sampattasseva pattaṃ pūretvā adāsi. So taṃ ādāya therānaṃ santikaṃ gantvā ‘‘gaṇhatha, bhante’’ti saṅghattheraṃ āha. Thero ‘‘amhehi ettakehi kiñci na laddhaṃ, ayaṃ sīghameva gahetvā āgato, kiṃ nu kho’’ti sesānaṃ mukhaṃ olokesi. Thero olokanākāreneva ñatvā ‘‘bhante, dhammena samena laddho piṇḍapāto, nikkukkuccā gaṇhathā’’tiādito paṭṭhāya sabbesaṃ yāvadatthaṃ datvā attanāpi yāvadatthaṃ bhuñji. Atha naṃ bhattakiccāvasāne therā pucchiṃsu ‘‘kadā, āvuso, lokuttaradhammaṃ paṭivijjhī’’ti? Natthi me, bhante, lokuttaradhammoti. Jhānalābhīsi āvusoti? Etampi me, bhante, natthīti. Nanu, āvuso, pāṭihāriyanti? Sāraṇīyadhammo me, bhante, pūrito, tassa me pūritakālato paṭṭhāya sacepi bhikkhusatasahassaṃ hoti, pattagataṃ na khīyatīti. Sādhu sādhu sappurisa anucchavikamidaṃ tuyhanti. Idaṃ tāva pattagataṃ na khīyatīti ettha vatthu.
11这位长老在支提山参加山货大供养时，来到布施处问道：“此供养中，哪件是最上之宝？”答：“两件衣，尊者。”长老说：“这些将归我所有。”大臣听闻此言，禀告国王：“一位年轻比丘如此说。”国王说：“年轻比丘有此心意，但细软之衣适合大长老们。”便说“我将给予大长老们”，将衣放置一旁。当国王按次第向比丘僧团布施时，那些放在顶端的衣却落不到手上，反而落到别人手上。到了年轻比丘受施时，衣却落到了他手上。国王将衣放在他手中后，看着大臣的脸，让年轻比丘坐下，完成布施，遣散僧团后，坐在年轻比丘近处问道：“尊者，您何时证悟此法？”年轻比丘不说不实之语，答道：“大王，我没有出世间法。”国王说：“尊者，您先前不是那样说了吗？”答：“是的，大王，我是修习应忆念法者，自从我修满此法之时起，在应得供养之处，最上之宝便归于我。”国王说：“善哉，善哉，尊者，这于您是恰当的。”礼敬后离去。这是“在应得供养之处，最上之宝归于他”此处的故事。
Ayameva pana thero cetiyapabbate giribhaṇḍamahāpūjāya dānaṭṭhānaṃ gantvā ‘‘imasmiṃ dāne kiṃ varabhaṇḍa’’nti pucchi. Dve sāṭakā, bhanteti. Ete mayhaṃ pāpuṇissantīti. Taṃ sutvā amacco rañño ārocesi ‘‘eko daharo evaṃ vadatī’’ti. ‘‘Daharassa evaṃ cittaṃ, mahātherānaṃ pana sukhumā sāṭakā vaṭṭantī’’ti vatvā ‘‘mahātherānaṃ dassāmī’’ti ṭhapesi. Tassa bhikkhusaṅghe paṭipāṭiyā ṭhite dentassa matthake ṭhapitāpi te sāṭakā hatthaṃ nārohanti, aññeva ārohanti. Daharassa dānakāle pana hatthaṃ āruḷhā. So tassa hatthe ṭhapetvā amaccassa mukhaṃ oloketvā daharaṃ nisīdāpetvā dānaṃ datvā saṅghaṃ vissajjetvā daharassa santike nisīditvā ‘‘bhante, imaṃ dhammaṃ kadā paṭivijjhitthā’’ti āha. So pariyāyenapi asantaṃ avadanto ‘‘natthi mayhaṃ, mahārāja, lokuttaradhammo’’ti āha. Nanu, bhante, pubbeva avacutthāti. Āma mahārāja, sāraṇīyadhammapūrako ahaṃ, tassa me dhammassa pūritakālato paṭṭhāya bhājanīyaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti. ‘‘Sādhu sādhu bhante, anucchavikamidaṃ tumhāka’’nti vanditvā pakkāmi. Idaṃ bhājanīyaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti ettha vatthu.
12由于旃陀罗提舍的恐惧，住在兄弟村的居民未告知那伽长老尼便逃走了。长老尼在清晨时分对年轻比丘尼们说：“村子异常寂静，你们去察看一下。”她们前去，得知所有人都已离去，回来禀告长老尼。她听后说：“你们不要忧虑他们的离去，只应在自己的诵经、提问、如理作意上用功。”说完，在乞食之时披上外衣，与另外十一人共十二人站在村口的榕树下。住在树上的天神为十二位比丘尼供养了食物，说：“圣尼们，不要去别处，请常来这里。”长老尼的幼弟名为那伽长老，他想：“恐惧很大，无法过活，我要去对岸。”便与另外十一人共十二人离开自己的住处，心想“见了长老尼再走”，来到兄弟村。长老尼听说“长老们来了”，便到他们近前问道：“尊者，有什么事？”他讲述了那件事。她说：“请在寺中住一日，明天再走。”长老们便来到寺中。
Caṇḍālatissabhayena pana bhātaragāmavāsino nāgattheriyā anārocetvāva palāyiṃsu. Therī paccūsasamaye ‘‘ati viya appanigghoso gāmo, upadhāretha tāvā’’ti daharabhikkhuniyo āha. Tā gantvā sabbesaṃ gatabhāvaṃ ñatvā āgamma theriyā ārocesuṃ. Sā sutvā ‘‘mā tumhe tesaṃ gatabhāvaṃ cintayittha, attano uddesaparipucchāyonisomanasikāresuyeva yogaṃ karothā’’ti vatvā bhikkhācāravelāyaṃ pārupitvā attadvādasamā gāmadvāre nigrodhamūle aṭṭhāsi. Rukkhe adhivatthā devatā dvādasannampi bhikkhunīnaṃ piṇḍapātaṃ datvā ‘‘ayye aññattha mā gacchatha, niccaṃ idheva ethā’’ti āha. Theriyā pana kaniṭṭhabhātā nāgatthero nāma atthi, so ‘‘mahantaṃ bhayaṃ, na sakkā yāpetuṃ, paratīraṃ gamissāmī’’ti attadvādasamo attano vasanaṭṭhānā nikkhanto ‘‘theriṃ disvā gamissāmī’’ti bhātaragāmaṃ āgato. Therī ‘‘therā āgatā’’ti sutvā tesaṃ santikaṃ gantvā ‘‘kiṃ ayyā’’ti pucchi. So taṃ pavattiṃ ācikkhi. Sā ‘‘ajja ekadivasaṃ vihāre vasitvā sveva gamissathā’’ti āha. Therā vihāraṃ āgamaṃsu.
13次日，长老尼在树下乞食后，来到长老近前说：“请享用这份乞食。”长老说：“长老尼，这可以了。”便默然站立。她说：“贤者，这是如法的乞食，请勿迟疑，享用吧。”长老说：“长老尼，这可以了。”她便拿起钵向空中抛去，钵停在空中。长老说：“长老尼，即使停在七多罗树高处，这也只是比丘尼的食物。”又说：“恐惧并非恒常存在，当恐惧平息后，若讲述圣者传承时，心中被指责‘喂，乞食者，你靠吃比丘尼的食物度日’，我将无法安住。长老尼们，请勿放逸。”便上路了。树神心想：“如果长老从长老尼手中接受乞食，我就不让他返回；如果不接受，我就让他返回。”站着看见长老离去，便从树上下来，说：“尊者，请给我钵。”接过钵后，将长老带回树下，铺设座位，供养乞食，让他完成食事并作承诺，此后七年中供养十二位比丘尼和十二位比丘。这是“天神生起殷勤”此处的故事。其中，那位长老尼是修习应忆念法者。
Therī punadivase rukkhamūle piṇḍāya caritvā theraṃ upasaṅkamitvā ‘‘imaṃ piṇḍapātaṃ paribhuñjathā’’ti āha. Thero ‘‘vaṭṭissati therī’’ti vatvā tuṇhī aṭṭhāsi. Dhammiko tāta piṇḍapāto, kukkuccaṃ akatvā paribhuñjathāti. Vaṭṭissati therīti. Sā pattaṃ gahetvā ākāse khipi. Patto ākāse aṭṭhāsi. Thero ‘‘sattatālamatte ṭhitampi bhikkhunībhattameva therī’’ti vatvā ‘‘bhayaṃ nāma sabbakālaṃ na hoti, bhaye vūpasante ariyavaṃsaṃ kathayamāno ‘bho piṇḍapātika bhikkhunībhattaṃ bhuñjitvā vītināmayitthā’ti cittena anuvadiyamāno santhambhituṃ na sakkhissāmi, appamattā hotha theriyo’’ti maggaṃ āruhi. Rukkhadevatāpi ‘‘sace thero theriyā hatthato piṇḍapātaṃ paribhuñjissati, na naṃ nivattessāmi, sace na paribhuñjissati, nivattessāmī’’ti cintayamānā ṭhatvā therassa gamanaṃ disvā rukkhā oruyha ‘‘pattaṃ, bhante, dethā’’ti pattaṃ gahetvā theraṃ rukkhamūlaṃyeva ānetvā āsanaṃ paññapetvā piṇḍapātaṃ datvā katabhattakiccaṃ paṭiññaṃ kāretvā dvādasa bhikkhuniyo dvādasa ca bhikkhū satta vassāni upaṭṭhahi . Idaṃ devatā ussukkaṃ āpajjantīti ettha vatthu. Tatra hi therī sāraṇīyadhammapūrikā ahosi.
14“这些没有破碎”，故为“不破碎的”。然而为了显示它们的破碎，说了“谁的”等语。其中，已受具足戒者的戒，应以诵戒的次第从开头到末尾来理解。因此说“七条”等。而未受具足戒者的戒，也可依受持的次第获得开头和末尾。如同边缘被割裂的布，即如同布边或布端被割裂的布。这是一个不相似的譬喻，因为“不破碎的”这个词是更殊胜的。其余诸譬喻也是如此。“破碎的”指有破碎的，或被破碎的。“有孔的”等也是如此。如同毛色不同的牛，这是关联。毛色不同，指一半或三分之一部分毛色混杂，成为花斑；而由不同毛色的斑点处处交杂，则成为杂色。这是它们之间的差别。
Natthi etesaṃ khaṇḍanti akhaṇḍāni, taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādiantā veditabbā. Tenāha ‘‘sattasū’’tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādiantā labbhanti. Pariyante chinnasāṭako viyāti vatthante dasante vā chinnavatthaṃ viya. Visadisudāharaṇañcetaṃ ‘‘akhaṇḍānī’’ti imassa adhikatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍanti khaṇḍavantaṃ, khaṇḍitaṃ vā. Chiddantiādīsupi eseva nayo. Visabhāgavaṇṇena gāvī viyāti sambandho. Visabhāgavaṇṇena upaḍḍhaṃ tatiyabhāgaṃ vā sambhinnavaṇṇaṃ sabalaṃ, visabhāgavaṇṇeheva pana bindūhi antarantarā vimissaṃ kammāsaṃ. Ayaṃ imesaṃ viseso.
15“作自在者”：即从渴爱之奴役中解脱而作自在者。而戒从渴爱之奴役中解脱，即是令其成为还灭之亲依止，由此显示了戒的还灭亲依止性。又以“作自在者”一语，通过省略后分而作此说明，即“作自在者，即是自在者”。又因具足此戒之人，成为自主、自在于己者，故称为自在者，因此戒也称为自在。由于极其清净而应受称赞，故为智者所称叹。因愚者的称赞无足轻重，故特取“智者”而言。由于不被渴爱与邪见所执取，即不被“我以此戒将成为天神或某类天神”这样的渴爱执取所执，也不被“我以此戒成为天神后，将在那里常恒、稳固、永恒”这样的邪见执取所执。或者，因为不可能被任何人以“你在戒上是奴仆”等语，指出四种退堕中的任何一种退堕而说“你曾犯过如此这般的过失”来执取、推翻，故为“不被执取者”——此处应如此理解其义。戒确实以无懊悔等为次第，直至成就三昧为目的，故说“能引生三昧者”。“能引生三昧者”即是以引生三昧为用者。
Bhujissabhāvakaraṇatoti taṇhādāsabyato mocetvā bhujissabhāvakaraṇato. Sīlassa ca taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ, tenassa vivaṭṭūpanissayatā dassitā. ‘‘Bhujissabhāvakaraṇato’’ti ca iminā bhujissakarāni bhujissānīti uttarapadalopenāyaṃ niddesoti dasseti. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Aviññūnaṃ pasaṃsāya appamāṇabhāvato viññūgahaṇaṃ kataṃ. Taṇhādiṭṭhīhi aparāmaṭṭhattāti ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti taṇhāparāmāsena ‘‘imināhaṃ sīlena devo hutvā tattha nicco dhuvo sassato bhavissāmī’’ti diṭṭhiparāmāsena ca aparāmaṭṭhattā. Atha vā ‘‘ayaṃ te sīlesu dāso’’ti catūsu vipattīsu yaṃ vā taṃ vā vipattiṃ dassetvā ‘‘imaṃ nāma tvaṃ āpannapubbo’’ti kenaci parāmaṭṭhuṃ anuddhaṃsetuṃ asakkuṇeyyattā aparāmaṭṭhānīti evamettha attho daṭṭhabbo. Sīlaṃ nāma avippaṭisārādipārampariyena yāvadeva samādhisampādanatthanti āha ‘‘samādhisaṃvattanikānī’’ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.
16“平等性”即共通性，由于具足圆满的四遍净戒，如同中间无裂痕的纯金一样无有差别，故以戒而有的平等性称为“戒平等性”，已到达、已证得此者，为“已到达戒平等性者”。因此说“已到达平等性之戒者”，意思是：通过戒的成就而到达平等性、具有相同行持的戒者。因为，即使须陀洹等圣者住在远隔重洋之处或天界，他们的戒与其他须陀洹等圣者的戒仍然是平等的，在道戒上并无差异。虽然凡夫的四遍净戒也可能没有差异，但那并非决定性的，故此处不取；而道戒则是决定性的、固定性的，因此正是针对此而说“那些戒……”等语。
Samānabhāvo sāmaññaṃ, paripuṇṇacatupārisuddhibhāvena majjhe bhinnasuvaṇṇassa viya bhedābhāvato sīlena sāmaññaṃ sīlasāmaññaṃ, taṃ gato upagatoti sīlasāmaññagato. Tenāha ‘‘samānabhāvūpagatasīlo’’ti, sīlasampattiyā samānabhāvaṃ upagatasīlo sabhāgavuttikoti attho. Sotāpannādīnañhi sīlaṃ samuddantarepi devalokepi vasantānaṃ aññesaṃ sotāpannādīnaṃ sīlena samānameva hoti, natthi maggasīle nānattaṃ. Kāmañhi puthujjanānampi catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikanti idha nādhippetaṃ, maggasīlaṃ pana ekantikaṃ niyatabhāvatoti tameva sandhāya ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.
17“Yāyanti”：即此对于我及你们都是现量可见的。“见”：即道正见。“无过失”：即已除去过失，已断除贪等恶法之义。“出离”：即从轮回之苦中出离、脱离。因为此道本身能出离，故说它能令具足此道之人从轮回之苦中出离。“彼作”：即依师之教诫而行者，意思是：按照教诫而修行者。“已到达见平等性者”：即通过现证真理而到达相同之见的状态者。
Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti maggasammādiṭṭhi. Niddosāti niddhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyantīyeva hi taṃmaggasamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Diṭṭhisāmaññagatoti saccasampaṭivedhena samānadiṭṭhibhāvaṃ upagato.
20几问品释义已毕。
Katipucchāvāravaṇṇanā niṭṭhitā.
21六犯缘起品解说
Chaāpattisamuṭṭhānavārakathāvaṇṇanā
276276.“以第一犯缘起”等一切，依循以总说、分说等方式展开的圣典，即可理解。
276.Paṭhamena āpattisamuṭṭhānenātiādi sabbaṃ uddesaniddesādivasena pavattapāḷiṃ anusāreneva sakkā viññātuṃ.
19止的分别
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24诤事同义品解说
Adhikaraṇapariyāyavārakathāvaṇṇanā
293293. 在“以贪为先导”等中，因以贪为因而争论，故说“贪为先导”。其余亦如此。“处”：即原因。“立于此处”：即处。谁立于此处？即争论诤事等。“住于此处”：即事。“存在于此”：即地。因具足善、不善、无记心者而争论，故说“九种因”。“十二根本”：即“有忿怒者、有怨恨者”等十二种根本。
293.Lobhopubbaṅgamotiādīsu pana lobhahetu vivadanato ‘‘lobho pubbaṅgamo’’ti vuttaṃ. Evaṃ sesesupi. Ṭhānānīti kāraṇāni. Tiṭṭhanti etthāti ṭhānaṃ. Ke tiṭṭhanti? Vivādādhikaraṇādayo. Vasanti etthāti vatthu. Bhavanti etthāti bhūmi. Kusalākusalābyākatacittasamaṅgino vivadanato ‘‘nava hetū’’ti vuttaṃ. Dvādasa mūlānīti ‘‘kodhano hoti upanāhī’’tiādīni dvādasa mūlāni.
294-295294-295. 这十二种与身、语合在一起，称为“十四根本”。七犯聚为处：此处应知，犯戒后覆藏者所犯的罪，其先前所犯的罪为处。因有“无犯诤事是善”之说，故在犯诤事中，依不善与无记而说六种因。善心则为支分，而非因。
294-295. Imāneva dvādasa kāyavācāhi saddhiṃ ‘‘cuddasa mūlānī’’ti vuttāni. Satta āpattikkhandhā ṭhānānīti ettha āpattiṃ āpajjitvā paṭicchādentassa yā āpatti, tassā pubbe āpannā āpattiyo ṭhānānīti veditabbaṃ. ‘‘Natthi āpattādhikaraṇaṃ kusala’’nti vacanato āpattādhikaraṇe akusalābyākatavasena cha hetū vuttā. Kusalacittaṃ pana aṅgaṃ hoti, na hetu.
296296. 四种羯磨为处：此处，以显示“应如此作”的方式而展开的圣典，名为羯磨；依如法而行的圣典而行者的所作，名为义务诤事。白、白二、白四羯磨从白而生，白告羯磨从白告而生，故说“从白或从白告”。义务诤事以一种止而平息、成就，此是义。因它们应被这些止所平息，故说“为争论诤事所共通”。
296.Cattāri kammāni ṭhānānīti ettha ‘‘evaṃ kattabba’’nti itikattabbatādassanavasena pavattapāḷi kammaṃ nāma, yathāṭhitapāḷivasena karontānaṃ kiriyā kiccādhikaraṇaṃ nāma. Ñattiñattidutiyañatticatutthakammāni ñattito jāyanti, apalokanakammaṃ apalokanatovāti āha ‘‘ñattito vā apalokanato vā’’ti. Kiccādhikaraṇaṃ ekena samathena sammati, sampajjatīti attho. Tehi sametabbattā ‘‘vivādādhikaraṇassa sādhāraṇā’’ti vuttaṃ.
28同分品解说
Tabbhāgiyavārakathāvaṇṇanā
298298. 争论诤事的同分：即从争论诤事的平息而言，属于彼一方者。
298.Vivādādhikaraṇassa tabbhāgiyāti vivādādhikaraṇassa vūpasamato tappakkhikā.
30止与止共通品解说
Samathā samathassa sādhāraṇavārakathāvaṇṇanā
299299. 问：一个诤事，一切止能否合在一起而平息？答：“止与止有共通，止与止有不共通”。因以多数决平息，若无现前毗奈耶则不成，故说“多数决为现前毗奈耶所共通”。因以念毗奈耶等平息，多数决无其作用，故说“念毗奈耶……为不共通”。其余亦如此。在同分品中，亦是此理。
299. Ekaṃ adhikaraṇaṃ sabbe samathā ekato hutvā sametuṃ sakkonti na sakkontīti pucchanto ‘‘samathā samathassa sādhāraṇā, samathāsamathassa asādhāraṇā’’ti āha. Yebhuyyasikāya samanaṃ sammukhāvinayaṃ vinā na hotīti āha ‘‘yebhuyyasikā sammukhāvinayassa sādhāraṇā’’ti. Sativinayādīhi samanassa yebhuyyasikāya kiccaṃ natthīti āha ‘‘sativinayassa…pe… asādhāraṇā’’ti. Evaṃ sesesupi. Tabbhāgiyavārepi eseva nayo.
32毗奈耶品解说
Vinayavārakathāvaṇṇanā
302302. 因一切止皆可得毗奈耶之同义语，故以“毗奈耶、现前毗奈耶”等举出毗奈耶品。若说“可能不是现前毗奈耶”，此处是指除现前毗奈耶外，以念毗奈耶等其余止为所期。其余亦同此理。
302. Sabbesampi samathānaṃ vinayapariyāyo labbhatīti ‘‘vinayo sammukhāvinayo’’tiādinā vinayavāro uddhaṭo. Siyā na sammukhāvinayoti ettha sammukhāvinayaṃ ṭhapetvā sativinayādayo sesasamathā adhippetā. Esa nayo sesesupi.
34善品解说
Kusalavārakathāvaṇṇanā
303当在僧团面前承认时，对该承认的认可即名为‘僧团现前’。依于该认可之心，有说‘善巧现前调伏’等语。‘没有不善的现前调伏’——由法、律、人三种现前组成的三支现前调伏，离此则无。其中，以善心进行时为善，由阿罗汉进行时为无记。由于这些僧团现前等是恶的对立面，故不善无由生起，因此说‘没有不善的现前调伏’。‘多数决调伏，当由非法说者平息时，若令非法说者执筹，则对法说者亦成不善。忆念调伏，若故意对非阿罗汉施与忆念调伏，则是不善。不痴调伏，若施与非狂者；承诺所作，若对痴迷无知者依其承诺而作；恶见调伏，若对清净者施行；覆草调伏，若于大斗诤中故意施行，则是不善。一切处唯依阿罗汉而成无记。’以上一切，于结文处有说。
303. Saṅghassa sammukhā paṭiññāte taṃ paṭijānanaṃ saṅghasammukhatā nāma. Tassa paṭijānanacittaṃ sandhāya ‘‘sammukhāvinayo kusalo’’tiādi vuttanti vadanti. Natthi sammukhāvinayo akusaloti dhammavinayapuggalasammukhatāhi tivaṅgiko sammukhāvinayo etehi vinā natthi. Tattha kusalacittehi karaṇakāle kusalo, arahantehi karaṇakāle abyākato. Etesaṃ saṅghasammukhatādīnaṃ akusalapaṭipakkhattā akusalassa sambhavo natthi, tasmā ‘‘natthi sammukhāvinayo akusalo’’ti vuttaṃ. ‘‘Yebhuyyasikā adhammavādīhi vūpasamanakāle, dhammavādīnampi adhammavādimhi salākaggāhāpake jāte akusalā. Sativinayo anarahato sañcicca sativinayadāne akusalo. Amūḷhavinayo anummattakassa dāne, paṭiññātakaraṇaṃ mūḷhassa ajānato paṭiññāya karaṇe, tassapāpiyasikā suddhassa karaṇe, tiṇavatthārakaṃ mahākalahe sañcicca karaṇe ca akusalaṃ. Sabbattha arahato vaseneva abyākata’’nti sabbametaṃ gaṇṭhipadesu vuttaṃ.
36止争论品中解答品论述的注释
Samathavāravissajjanāvārakathāvaṇṇanā
304-305问：‘何处得多数决调伏，彼处得现前调伏’等。答：‘于某时，以现前调伏……’等是其解答。于某时，以现前调伏与多数决调伏平息诤事，于彼时，何处得多数决调伏，彼处即得现前调伏——如此于一切处连结。‘何处得承诺所作，彼处得现前调伏’——此处，若问一、二或多位比丘：‘你犯此某罪否？’彼等答‘是’而承认时，则两种——承诺所作与现前调伏——皆得。其中，若于僧团前承认，则为‘僧团现前’；若即于彼处说罪，则亦得‘法与律现前’。若争论者互相承认，则为‘人现前’；若即于彼人面前说罪，则亦得‘法与律现前’。或于一人对一人说罪时，说‘你见罪否？’‘见。’此时，即得名为‘法、律、人现前’的现前调伏及承诺所作。
304-305.Yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatītiādi pucchā. Yasmiṃsamaye sammukhāvinayena cātiādi tassā vissajjanaṃ, yasmiṃ samaye sammukhāvinayena ca yebhuyyasikāya ca adhikaraṇaṃ vūpasammati, tasmiṃ samaye yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhatīti evaṃ sabbattha sambandho. Yattha paṭiññātakaraṇaṃ labbhati, tattha sammukhāvinayo labbhatīti ettha ekaṃ vā dve vā bahū vā bhikkhū ‘‘imaṃ nāma āpattiṃ āpannosī’’ti pucchite sati ‘‘āmā’’ti paṭijānane dvepi paṭiññātakaraṇasammukhāvinayā labbhanti. Tattha ‘‘saṅghasammukhatā dhammavinayapuggalasammukhatā’’ti evaṃ vuttasammukhāvinaye saṅghassa purato paṭiññātaṃ ce, saṅghasammukhatā. Tattheva desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Atha vivadantā aññamaññaṃ paṭijānanti ce, puggalasammukhatā. Tasseva santike desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Ekasseva vā ekassa santike āpattidesanakāle ‘‘passasi, passāmī’’ti vutte tattha dhammavinayapuggalasammukhatāsaññito sammukhāvinayo ca paṭiññātakaraṇañca laddhaṃ hoti.
38杂合品论述的注释
Saṃsaṭṭhavārakathāvaṇṇanā
306诸诤事的平息即是‘止’，故无诤事则无止。因此说：‘莫令彼成可责……乃至……应分别后令知差别。’
306. Adhikaraṇānaṃ vūpasamova samatho nāma, tasmā adhikaraṇena vinā samathā natthīti āha ‘‘mā hevantissa vacanīyo…pe… vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.
40止争论与争论事品论述的注释
Samathādhikaraṇavārakathāvaṇṇanā
309-310问：‘诸止为诸止所平息’等。答：‘或有诸止为诸止所平息’等是其解答。其中，‘诸止为诸止所平息’——此处‘平息’意为成就，或诸诤事被平息、归于止息。因此，‘多数决止为现前止所平息’——此处意为多数决止与现前止一同成就，而非与忆念止等一同成就，因彼等于此无助力故。应如此理解其义。
309-310.Samathā samathehi sammantītiādi pucchā. Siyā samathā samathehi sammantītiādi vissajjanaṃ. Tattha samathā samathehi sammantīti ettha sammantīti sampajjanti, adhikaraṇā vā pana sammanti vūpasamaṃ gacchanti, tasmā yebhuyyasikā sammukhāvinayena sammatīti ettha sammukhāvinayena saddhiṃ yebhuyyasikā sampajjati, na sativinayādīhi saddhiṃ tesaṃ tassā anupakārattāti evamattho daṭṭhabbo.
311‘现前止由诤论诤事所平息’是文句。因末尾说‘现前止不由任何所平息’，故现前止自身不须由止或诤事来平息。
311. ‘‘Sammukhāvinayo vivādādhikaraṇena sammatī’’ti pāṭho. ‘‘Sammukhāvinayo na kenaci sammatī’’ti hi avasāne vuttattā sammukhāvinayo sayaṃ samathena vā adhikaraṇena vā sametabbo na hoti.
313‘诤论诤事……乃至……由义务诤事所平息’——此处应知：如‘请尊者听我……乃至……我投第一筹’这样，诤论诤事由义务诤事所平息。
313.Vivādādhikaraṇaṃ…pe… kiccādhikaraṇena sammatīti ettha ‘‘suṇātu me bhante …pe… paṭhamaṃ salākaṃ nikkhipāmī’’ti evaṃ vivādādhikaraṇaṃ kiccādhikaraṇena sammatīti daṭṭhabbaṃ.
44等起建立分论义注释
Samuṭṭhāpanavārakathāvaṇṇanā
314‘诤论诤事不令任何诤事生起’——其义为：仅说‘此非法’一语，并不令任何诤事生起。
314.Vivādādhikaraṇaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpetīti ‘‘nāyaṃ dhammo’’ti vuttamatteneva kiñci adhikaraṇaṃ na samuṭṭhāpetīti attho.
46归属分论义注释
Bhajativārakathāvaṇṇanā
318-9‘何诤事被包含’——即被何诤事所包含，或此即文句。‘诤论诤事随属诤论诤事’——后起的诤论随属最初生起的诤论。‘诤论诤事随属二止’——如同说‘你们有能力平息我’那样随属。‘为二止所摄’——如同说‘我们将平息那事’那样，为二止所摄。
318-9.Katamaṃ adhikaraṇaṃ pariyāpannanti katamādhikaraṇapariyāpannaṃ, ayameva vā pāṭho. Vivādādhikaraṇaṃ vivādādhikaraṇaṃ bhajatīti paṭhamuppannavivādaṃ pacchā uppanno bhajati. Vivādādhikaraṇaṃ dve samathe bhajatīti ‘‘maṃ vūpasametuṃ samatthā tumhe’’ti vadantaṃ viya bhajati. Dvīhi samathehi saṅgahitanti ‘‘mayaṃ taṃ vūpasamessāmā’’ti vadantehi viya dvīhi samathehi saṅgahitaṃ.
34篇集疑问解答
Khandhakapucchāvāro
49问答注释
Pucchāvissajjanāvaṇṇanā
320‘与缘起及解说一起’——此处‘缘起’指以制戒处所称为缘起；‘解说’指以补特伽罗等解说。两者皆显示了各各学处之事由，故‘我将以事由询问篇章’是此处之义。‘于彼处’——即于那具足戒篇章。‘最上之句已说’——如‘诸比丘，未满二十岁之人不得受具足戒’等（《大品》99, 124）方式，最上之句已说。‘皮革相应’——即皮革篇章。
320.Nidānenaca niddesena ca saddhinti ettha nidānenāti sikkhāpadapaññattidesasaṅkhātena nidānena. Niddesenāti puggalādiniddesena. Ubhayenapi tassa tassa sikkhāpadassa vatthu dassitaṃ, tasmā vatthunā saddhiṃ khandhakaṃ pucchissāmīti ayamettha attho. Tatthāti tasmiṃ upasampadakkhandhake. Uttamāni padāni vuttānīti ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’tiādinā (mahāva. 99, 124) nayena uttamapadāni vuttāni. Cammasaṃyutteti cammakkhandhake.