僧残篇
1僧伽地谢萨篇
Saṅghādisesakaṇḍo
2一、依止争论学处注释
1. Ussayavādikāsikkhāpadavaṇṇanā
1在僧伽地谢塞中，第一“依止争论者”是指：因我慢之力、因瞋怒之力，为了制造纷争而在裁决大官面前争论者。“由屋主”等语，是摄取了除五种同法者之外的其余在家与出家者。此比丘尼是“初犯者”——“初犯者”意为：这是她的第一项罪，即在违犯的当下即应被犯下，此即“初犯者”。“犯”指在纷争终了时犯下。“使比丘尼从僧团中驱出”即“应驱出者”，此即“应驱出者”。“僧伽地谢萨”即如此命名者。
Saṅghādisesesu paṭhame ussayavādikāti mānussayavasena kodhussayavasena aḍḍakaraṇatthāya vinicchayamahāmattānaṃ santike vivadamānā. Gahapatinā vātiādīhi ṭhapetvā pañca sahadhammike avasesā gahaṭṭhapabbajitā saṅgahitā. Ayaṃ bhikkhunī paṭhamāpattikanti ādimhi paṭhamaṃ āpatti etassāti paṭhamāpattiko, vītikkamakkhaṇeyeva āpajjitabboti attho, taṃ paṭhamāpattikaṃ. Āpannāti aḍḍapariyosāne āpannā. Bhikkhuniṃ saṅghato nissāretīti nissāraṇīyo, taṃ nissāraṇīyaṃ. Saṅghādisesanti evaṃnāmakaṃ.
2此学处是在舍卫城因偷罗难陀而就依止争论之事而制定的，属受教唆者。当比丘尼为了“我要制造纷争”而寻找任何第二者、或证人、或同伴时，在寻找中有恶作；从她生起“我要去制造纷争”之心那一刻起，每走一步有恶作；无论在任何地方，乃至看到来到比丘尼精舍的法官，而陈述自己的事情时，有恶作。当另一方陈述自己的事情时，比丘尼犯偷兰遮；若比丘尼先陈述，另一方后陈述，亦同此理。若比丘尼对那人说：“你把我俩的事情一并陈述吧”，那人或先陈述自己的事情，或先陈述她的事情，在第一次陈述时比丘尼犯恶作，第二次犯偷兰遮；若比丘尼被如此告知后陈述，亦同此理。若比丘尼通过他人转述，此处亦同此理。因为无论以何种方式陈述，在第一次陈述时比丘尼犯恶作，第二次犯偷兰遮。当法官们听取双方陈述并作出裁决后，即称为“纷争终了”，在此纷争终了时，无论比丘尼胜诉或败诉，皆犯僧伽地谢萨。
Sāvatthiyaṃ thullanandaṃ ārabbha ussayavādikavatthusmiṃ paññattaṃ, sāṇattikaṃ, ‘‘aḍḍaṃ karissāmī’’ti yaṃkiñci dutiyikaṃ vā sakkhiṃ vā sahāyaṃ vā pariyesantiyā pariyesane dukkaṭaṃ, yattha ṭhitāya ‘‘aḍḍaṃ kātuṃ gacchāmī’’ti cittaṃ uppajjati, tato paṭṭhāya gacchantiyā pade pade dukkaṭaṃ, yatthakatthaci antamaso bhikkhunupassayaṃ āgatepi vohārike disvā attano kathaṃ ārocentiyā dukkaṭaṃ. Itarena attano kathāya ārocitāya bhikkhuniyā thullaccayaṃ, paṭhamaṃ itarena pacchā bhikkhuniyā ārocanepi eseva nayo. Sace pana bhikkhunī taṃ vadati ‘‘mama ca tava ca kathaṃ tvaṃyeva ārocehī’’ti, so attano vā kathaṃ paṭhamaṃ ārocetu, tassā vā, paṭhamārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ, tena evaṃ vuttāya bhikkhuniyā ārocanepi eseva nayo. Sace pana bhikkhunī aññena kathāpeti, tatrāpi eseva nayo. Yathā vā tathā vā hi ārociyamāne paṭhamārocane bhikkhuniyā dukkaṭaṃ, dutiye thullaccayaṃ. Ubhinnaṃ pana kathaṃ sutvā vohārikehi vinicchaye kate aḍḍapariyosānaṃ nāma hoti, tasmiṃ aḍḍapariyosāne bhikkhuniyā jayepi parājayepi saṅghādiseso.
3然而，若有比丘尼被敌方之人派遣使者，或亲自前来，被强拉而唤“来，圣尼”而前往；或有人在精舍中，不特指地讲述他人所作的非行而请求保护；或有比丘尼未说任何话，法官们从别处听闻后自行终结纷争——此等及疯癫者等，皆无犯。未被他人强拉而去制造纷争、纷争终了，此为这里的二项要素。其等起等与第一迦絺那戒相似，但此唯是作业。
Yā pana paccatthikamanussehi dūtaṃ vā pahiṇitvā, sayaṃ vā āgantvā ‘‘ehi, ayye’’ti ākaḍḍhiyamānā gacchati, yā vā upassaye aññehi kataṃ anācāraṃ anodissa ācikkhantī rakkhaṃ yācati, yāya ca kiñci avuttā vohārikā aññato sutvā sayameva aḍḍaṃ pariyosāpenti, tassā, ummattikādīnañca anāpatti. Aññehi anākaḍḍhitāya aḍḍakaraṇaṃ, aḍḍapariyosānanti imānettha dve aṅgāni. Samuṭṭhānādīni paṭhamakathinasadisāni, idaṃ pana kiriyamevāti.
6依止争论学处解释完毕。
Ussayavādikāsikkhāpadavaṇṇanā niṭṭhitā.
7二、令盗贼出家学处注释
2. Corivuṭṭhāpikāsikkhāpadavaṇṇanā
4第二中，凡偷取价值五摩沙迦以上任何他人财物者，此名为“盗贼”，即此盗贼。“已知为应杀者”指因彼业而如此知晓“此人应被处死”。“未征询”即未请问。“众”指摩罗众、佣兵子众等。“团体”指法团体。“行会”指香行会、织工行会等。因为无论何处，国王们将村落、城镇赐予众等，说“你们即在此处统治”，在那些地方，他们即是主宰者，故针对他们而说此语。在此，即使已征询国王或众等，比丘尼僧团亦必须征询。“除了应许者”指：在异学或其它比丘尼处曾出家者，名为“应许者”，除彼之外，若令其它人受具足戒，在教授师、衣钵寻求、结界认定及白中，有恶作；以二羯磨语有偷兰遮；羯磨语终了时犯僧伽地谢萨。
Dutiye yāya pañcamāsagghanakato paṭṭhāya yaṃkiñci parasantakaṃ avaharitaṃ, ayaṃ corī nāma, taṃ coriṃ. Vajjhaṃ viditanti tena kammena ‘‘vadhārahā aya’’nti evaṃ viditaṃ. Anapaloketvāti anāpucchā. Gaṇanti mallagaṇabhaṭiputtagaṇādikaṃ. Pūganti dhammagaṇaṃ. Seṇinti gandhikaseṇidussikaseṇiādikaṃ. Yattha yattha hi rājāno gaṇādīnaṃ gāmanigame niyyātenti ‘‘tumheva ettha anusāsathā’’ti, tattha tattha teyeva issarā honti, tasmā te sandhāya idaṃ vuttaṃ. Ettha ca rājānaṃ vā gaṇādike vā apaloketvāpi bhikkhunisaṅgho apaloketabbova. Aññatra kappāti titthiyesu vā aññabhikkhunīsu vā pabbajitapubbā kappā nāma, taṃ ṭhapetvā aññaṃ upasampādentiyā gaṇaācarinī pattacīvarapariyesanesu sīmāsammutiyā ñattiyā ca dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne saṅghādiseso.
5此学处是在舍卫城因偷罗难陀而就令盗贼出家之事而制定的。对盗贼有疑者，犯恶作；对非盗贼作盗贼想及有疑者，亦同。若非盗贼想、不知、征询后令出家、令应许者出家、及疯癫者等，皆无犯。是盗贼、作盗贼想、除已允许的原因外令出家，此为这里的三种要素。令盗贼出家之等起，属作业非作业、知觉解脱、有心、制戒罪、身业、语业、三心、三受。
Sāvatthiyaṃ thullanandaṃ ārabbha coriṃ vuṭṭhāpanavatthusmiṃ paññattaṃ, coriyā vematikāya dukkaṭaṃ, tathā acoriyā corisaññāya ceva vematikāya ca. Acorisaññāya, ajānantiyā, apaloketvā vuṭṭhāpentiyā, kappaṃ vuṭṭhāpentiyā, ummattikādīnañca anāpatti. Coritā, corisaññitā, aññatra anuññātakāraṇā vuṭṭhāpananti, imānettha tīṇi aṅgāni. Corivuṭṭhāpanasamuṭṭhānaṃ, kiriyākiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.
10盗贼令起学处解释完毕。
Corivuṭṭhāpikāsikkhāpadavaṇṇanā niṭṭhitā.
11三、一村间行学处解释
3. Ekagāmantaragamanasikkhāpadavaṇṇanā
6第三中，关于“村间”等：首先，从自己村落出发时无犯；但出发后前往另一村落时，每走一步有恶作；以一脚越过另一村落的界围或近界时，犯偷兰遮；以第二脚完全越过时，犯僧伽地谢萨。从彼处出发再进入自己村落时，亦同此理。然而，若因断墙或篱笆破洞而只能进入比丘尼寺地，如此进入时，即名为进入净地，故为允许。立于村外，以步行进入任何自己村落或他人村落的不净地时，有犯——此为这里的概要。
Tatiye gāmantarantiādīsu sakagāmato tāva nikkhamantiyā anāpatti, nikkhamitvā pana aññaṃ gāmaṃ gacchantiyā pade pade dukkaṭaṃ, ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkante thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso, tato nikkhamitvā puna sakagāmaṃ pavisantiyāpi eseva nayo. Sace pana khaṇḍapākārena vā vaticchiddena vā bhikkhunivihārabhūmiṃyeva sakkā hoti pavisituṃ, evaṃ pavisamānāya kappiyabhūmiyā paviṭṭhā nāma hoti, tasmā vaṭṭati. Bahigāme ṭhatvā yaṃkiñci sakagāmaṃ vā paragāmaṃ vā akappiyabhūmiṃ padasā pavisantiyā āpattīti ayamettha saṅkhepo.
7关于渡河：在具有所说特征的河中，若无第二者而前往彼岸，或在河洲中与第二者争吵后又返回此岸，当拔起第一脚立于岸上之刹那，犯偷兰遮；拔起第二脚时，犯僧伽地谢萨。然而，通过神通、桥、车、船而登彼岸，或因沐浴等事由而下水后，以步行返回此岸，是允许的。
Nadipāragamane vuttalakkhaṇāya nadiyā dutiyikaṃ vinā paratīraṃ gacchantiyā vā antarānadiyaṃ dutiyikāya saddhiṃ bhaṇḍitvā puna orimatīrameva paccuttarantiyā vā paṭhamapādaṃ uddharitvā tīre ṭhapitakkhaṇe thullaccayaṃ, dutiyapāduddhāre saṅghādiseso. Iddhisetuyānanāvāhi pana paratīraṃ otarituṃ, nahānādikāraṇena ca otiṇṇāya orimatīraṃ padasāpi paccuttarituṃ vaṭṭati.
8关于夜间离别：若无“我将在黎明前进入第二者的伸手范围内”之作意，即使在同一房间内，若立于第二者的伸手范围之外而度过黎明，有犯。
Rattivippavāse ‘‘purearuṇeyeva dutiyikāya hatthapāsaṃ okkamissāmī’’ti ābhogaṃ vinā ekagabbhepi dutiyikāya hatthapāsātikkame ṭhatvā aruṇaṃ uṭṭhāpentiyā āpatti.
9“或离开一群”在此，即使一位比丘尼也即是一群。“被留下”即被遗弃，意思是失去见之范围或闻之范围。因此，从越过界标开始，在村外，即使因树木、柱子、布幕、墙壁等障碍物而失去与同伴的见之范围，即使尚有闻之范围，也构成犯戒。然而在空旷处，即使远处也仍有见之范围，在那里，如同因迷路而发出的声音，或如宣告听法之声，若因对方发出“圣尼”等声音而超出听闻范围，也构成犯戒。但若在行进中落后，而怀有“现在就能赶上”的意欲、精勤地跟随，则是可以的。
Ekā vā gaṇamhāti ettha pana ekā bhikkhunīpi gaṇoyeva. Ohīyeyyāti avahīyeyya, dassanūpacāraṃ vā savanūpacāraṃ vā vijaheyyāti attho. Tasmā indakhīlātikkamato paṭṭhāya bahigāme rukkhathambhasāṇipākārādiantaritabhāvenāpi dutiyikāya dassanūpacāre vijahite sacepi savanūpacāro atthi, āpattiyeva. Ajjhokāse pana dūrepi dassanūpacāro hoti, tattha maggamūḷhasaddena viya dhammassavanārocanasaddena viya ca ‘ayye’ti saddāyantiyā saddassavanātikkame āpattiyeva. Sace pana maggaṃ gacchantī ohīyitvā ‘‘idāni pāpuṇissāmī’’ti saussāhā anubandhati, vaṭṭati.
10在舍卫城，针对一位比丘尼，于前往村庄间之事缘而制定；此中“或独自一人在河对岸”等为三种随制。然而，若在黎明前从自己村庄出发，在黎明升起时进入属于村庄间范围的河对岸，则四种犯戒同时发生。此义亦有所说：
Sāvatthiyaṃ aññataraṃ bhikkhuniṃ ārabbha gāmantaragamanavatthusmiṃ paññattaṃ, ‘‘ekā vā nadipāra’’ntiādikā ettha tividhā anupaññatti, pure aruṇe sakagāmato nikkhamitvā aruṇuggamanakāle gāmantarapariyāpannaṃ nadipāraṃ okkamanantiyā pana catassopi āpattiyo ekakkhaṇeyeva honti. Vuttampi cetaṃ –
11学处由最胜佛陀所阐述；
‘‘Sikkhāpadā buddhavarena vaṇṇitā;
12僧残罪可有四种；
Saṅghādisesā caturo bhaveyyuṃ;
13以一次运作而违犯全部；
Āpajjeyya ekapayogena sabbā;
14这些问题由善巧者们所思考。”
Pañhā mesā kusalehi cintitā’’ti. (pari. 479);
15依此方法，应知三种及两种的一致。然而，若同伴离去、或还俗、或死亡、或转投其他部派，或在灾难中而行前往村庄间等事，以及对于疯狂者等，不犯。因障碍而一致、于前往村庄间等中违犯其中之一、无灾难，此是此处三支。起源等与第一波罗夷相似，然而此为制戒罪，三心，三受。
Etenupāyena tiṇṇaṃ, dvinnañca ekatobhāvo veditabbo. Dutiyikāya pana pakkantāya vā vibbhantāya vā kālaṅkatāya vā pakkhasaṅkantāya vā āpadāsu vā gāmantaragamanādīni karontiyā ummattikādīnañca anāpatti. Antarāyena ekatobhāvo, gāmantaragamanādīsu aññataratāpajjanaṃ, āpadāya abhāvoti imānettha tīṇi aṅgāni. Samuṭṭhānādīni paṭhamapārājikasadisāni, idaṃ pana paṇṇattivajjaṃ, ticittaṃ, tivedananti.
22一村间行学处解释完毕。
Ekagāmantaragamanasikkhāpadavaṇṇanā niṭṭhitā.
23四、恢复被举罪者学处注释
4. Ukkhittakaosāraṇasikkhāpadavaṇṇanā
16第四中，“被举”指因不见罪等而被举。“不知僧团的意欲”指不知那执行僧团的意欲。“令恢复”指作恢复羯磨。当她如此做时，于寻求僧团、结界同意及动议时得恶作，以二羯磨语得偷兰遮，于羯磨语结束时得僧残。
Catutthe ukkhittanti āpattiyā adassanādīsu ukkhittaṃ. Anaññāya gaṇassachandanti tasseva kārakasaṅghassa chandaṃ ajānitvā. Osāreyyāti osāraṇakammaṃ kareyya. Tassā evaṃ karontiyā, gaṇapariyesane sīmāsammutiyā ñattiyā ca dukkaṭaṃ, dvīhi kammavācāhi thullaccayaṃ, kammavācāpariyosāne saṅghādiseso.
17在舍卫城，针对偷兰难陀，于如此恢复之事缘而制定，三僧残，于非法羯磨得三恶作，若已询问执行僧团、或已知僧团的意欲、或她正行于仪轨、或于无执行僧团时令恢复，以及对于疯狂者等，不犯。以如法羯磨而被举、无许可原因而令恢复，此是此处二支。起源等与破僧学处所说的方法相同，然而此为亦作亦非作。
Sāvatthiyaṃ thullanandaṃ ārabbha evaṃ osāraṇavatthusmiṃ paññattaṃ, tikasaṅghādisesaṃ, adhammakamme tikadukkaṭaṃ, kārakasaṅghaṃ vā āpucchitvā, gaṇassa vā chandaṃ jānitvā, vatte vā vattantiṃ, asante kārakasaṅghe osārentiyā, ummattikādīnañca anāpatti. Dhammakammena ukkhittatā, aññatra anuññātakāraṇā osāraṇanti imānettha dve aṅgāni. Samuṭṭhānādīni saṅghabhedasikkhāpade vuttanayāneva, idaṃ pana kiriyākiriyanti.
26恢复被举罪者学处注释已结束。
Ukkhittakaosāraṇasikkhāpadavaṇṇanā niṭṭhitā.
27五、接受食物第一学处注释
5. Bhojanappaṭiggahaṇapaṭhamasikkhāpadavaṇṇanā
18第五中，“染心”指被欲贪所浸染。“对染心者”指对如此状态者。“嚼食或啖食”在此，于接受时得偷兰遮，于每一口吞咽时得僧残。
Pañcame avassutāti chandarāgena tintā. Avassutassāti tādisasseva. Khādeyya vā bhuñjeyya vāti ettha paṭiggahaṇe thullaccayaṃ, ajjhohāre ajjhohāre saṅghādiseso.
19在舍卫城，针对孙陀利难陀，于染心者从染心者之手接受食物之事缘而制定，于一方染心者接受时得恶作，于每一口吞咽时得偷兰遮，从夜叉、饿鬼、黄门、畜生、人类身形者之手，即使双方染心，此理亦然。然而，于彼处若一方染心，得恶作；于一切处，即使接受水及齿木，于使用时亦得恶作。若双方不染心，或知“不染心”而取，以及对于疯狂者等，不犯。除水及齿木之外的可吞咽物、双方染心、亲手取、吞咽，此是此处四支。起源等与第一波罗夷相似。
Sāvatthiyaṃ sundarīnandaṃ ārabbha avassutāya avassutassa hatthato āmisappaṭiggahaṇavatthusmiṃ paññattaṃ, ekatoavassute paṭiggahaṇe dukkaṭaṃ, ajjhohāre ajjhohāre thullaccayaṃ, yakkhapetapaṇḍakatiracchānagatamanussaviggahānaṃ hatthato ubhatoavassutepi sati eseva nayo. Tattha pana ekatoavassute sati dukkaṭaṃ, sabbattha udakadantaponaggahaṇepi paribhogepi dukkaṭameva. Ubhosu anavassutesu, ‘‘anavassuto’’ti vā ñatvā gaṇhantiyā, ummattikādīnañca anāpatti. Udakadantaponato aññaṃ ajjhoharaṇīyaṃ, ubhatoavassutatā, sahatthā gahaṇaṃ, ajjhoharaṇanti imānettha cattāri aṅgāni. Samuṭṭhānādīni paṭhamapārājikasadisānīti.
30接受食物第一学处注释已结束。
Bhojanappaṭiggahaṇapaṭhamasikkhāpadavaṇṇanā niṭṭhitā.
31六、接受食物第二学处注释
6. Bhojanappaṭiggahaṇadutiyasikkhāpadavaṇṇanā
20第六中，“既然你”指因为你。“来吧”是催促义的不变化词。“此亦”指如此催促者，她以此催促及彼言语，以及因另一人的接受，得诸恶作，依吞咽之数得诸偷兰遮，于食事结束时得僧残。
Chaṭṭhe yato tvanti yasmā tvaṃ. Iṅghāti uyyojanatthe nipāto. Ayampīti yā evaṃ uyyojeti, sā evaṃ uyyojanena ca tena vacanena itarissā paṭiggahaṇena ca dukkaṭāni, ajjhohāragaṇanāya thullaccayāni ca āpajjitvā bhojanapariyosāne saṅghādisesaṃ āpajjati.
21在舍卫城，针对一位比丘尼，于如此催促之事缘而制定，唯是命令式，若从男子或夜叉等之手接受水及齿木而催促，以及他们使用时，得恶作；此理亦适用于为取余物而从夜叉等之手催促、他们取用及吞咽时。然而于食事结束时得偷兰遮。若知“不染心”而催促，或“她因生气而不接受”，或“她因怜悯俗家而不接受”而催促，以及对于疯狂者等，不犯。人类男子、无许可原因、以“取嚼食啖食而吃”催促、依彼言语而取后另一人食事结束，此是此处三支。起源等与不与取相似。
Sāvatthiyaṃ aññataraṃ bhikkhuniṃ ārabbha evaṃ uyyojanavatthusmiṃ paññattaṃ, sāṇattikameva, purisassa vā yakkhādīnaṃ vā hatthato udakadantaponappaṭiggahaṇuyyojane ca tesaṃ paribhoge ca dukkaṭaṃ, esa nayo yakkhādīnaṃ hatthato avasesaggahaṇatthaṃ uyyojane, tesaṃ gahaṇe, ajjhohāre ca. Bhojanapariyosāne pana thullaccayaṃ. ‘‘Anavassuto’’ti ñatvā vā, ‘‘kupitā na paṭiggaṇhatī’’ti vā, ‘‘kulānuddayatāya na paṭiggaṇhatī’’ti vā uyyojentiyā, ummattikādīnañca anāpatti. Manussapurisatā, aññatra anuññātakāraṇā, ‘‘khādanīyaṃ bhojanīyaṃ gahetvā bhuñjā’’ti uyyojanā, tena vacanena gahetvā itarissā bhojanapariyosānanti imānettha tīṇi aṅgāni. Samuṭṭhānādīni adinnādānasadisānīti.
34接受食物第二学处注释已毕。
Bhojanappaṭiggahaṇadutiyasikkhāpadavaṇṇanā niṭṭhitā.
35七至九、说媒等学处注释
7-8-9. Sañcarittādisikkhāpadavaṇṇanā
22第七、第八、第九学处，应知判别即如于说媒等三中所说的方法。
Sattamaaṭṭhamanavamasikkhāpadānaṃ sañcarittādittaye vuttanayeneva vinicchayo veditabbo.
37说媒等学处注释已毕。
Sañcarittādisikkhāpadavaṇṇanā niṭṭhitā.
38十、舍弃学处之学处注释
10. Sikkhaṃpaccācikkhaṇasikkhāpadavaṇṇanā
23第十条：“为何这些是沙门尼？”即“为何这些就是沙门尼”。“她们的我”即“她们的我”。第三个词的含义应依《比丘巴帝摩卡注释》（《疑惑度疑》·《义释》·《结语注释》）中的方式了知，其余判定也应依该处《破僧学处注释》中所说的方法了知。然而，此条是在舍卫城因旃陀迦利比丘尼（《波逸提》709）而于“我拒绝佛陀”等言论事中制定的。在此，仅此言论即是四要素中的第一要素，这是其差别，其余则相同。
Dasame kiṃnumāva samaṇiyoti kiṃnu imā eva samaṇiyo. Tāsāhanti tāsaṃ ahaṃ. Yāvatatiyakapadattho bhikkhupātimokkhavaṇṇanāyaṃ (kaṅkhā. aṭṭha. nigamanavaṇṇanā), avasesavinicchayo ca tattheva saṅghabhedasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo, idaṃ pana sāvatthiyaṃ caṇḍakāḷibhikkhuniṃ (pāci. 709) ārabbha ‘‘buddhaṃ paccācikkhāmī’’tiādivacanavatthusmiṃ paññattaṃ, evaṃ vacanameva cettha catūsu aṅgesu paṭhamaṃ aṅganti ayaṃ viseso, sesaṃ tādisamevāti.
40舍弃学处之学处注释已毕。
Sikkhaṃpaccācikkhaṇasikkhāpadavaṇṇanā niṭṭhitā.
41十一、因诤事而忿怒学处注释
11. Adhikaraṇakupitasikkhāpadavaṇṇanā
24第十一条：“在任何诤事中”即指四种诤事中的任何一种。“被驳回者”即被击败者。此条也是在舍卫城因旃陀迦利比丘尼而于“比丘尼们是随欲而行者”等言论事中制定的，其余应依第十条中所说的方法了知。
Ekādasame kismiñcideva adhikaraṇeti catunnaṃ aññatarasmiṃ. Paccākatāti parājitā. Idampi sāvatthiyaṃ caṇḍakāḷiṃ ārabbha ‘‘chandagāminiyo ca bhikkhuniyo’’tiādivacanavatthusmiṃ paññattaṃ, sesaṃ dasame vuttanayeneva veditabbanti.
43因诤事而忿怒学处注释已毕。
Adhikaraṇakupitasikkhāpadavaṇṇanā niṭṭhitā.
44十二、恶行第一学处的注释
12. Pāpasamācārapaṭhamasikkhāpadavaṇṇanā
25第十二条：“共住者”即与出家人不相顺的、通过捣米、煮食、传递教诫等身语行为与在家人混杂共住者。她们有恶的身语行为，故为“恶行者”。她们有恶的名声，故为“恶名者”。她们有恶的、称为邪命的声誉，故为“恶声誉者”。“恼害比丘尼僧团者”即当彼此进行羯磨时，通过反对而恼害者。“覆藏过失者”即覆藏小小过失者。
Dvādasame saṃsaṭṭhāti pabbajitānaṃ ananulomena gihīnaṃ koṭṭanapacanasāsanaharaṇādinā kāyikavācasikena missībhūtā. Pāpo kāyikavācasiko ācāro etāsanti pāpācārā. Pāpo kittisaddo etāsanti pāpasaddā. Pāpo ājīvasaṅkhāto siloko etāsanti pāpasilokā. Bhikkhunisaṅghassa vihesikāti aññamaññissā kamme kariyamāne paṭikkosanena vihesikā. Vajjappaṭicchādikāti khuddānukhuddakassa vajjassa paṭicchādikā.
26此条在舍卫城因众多比丘尼而于共住居住事中制定，其余在此也应依第十条中所说的方法了知。然而，在进行劝告羯磨时，应二三位一起劝告。
Sāvatthiyaṃ sambahulā bhikkhuniyo ārabbha saṃsaṭṭhavihāravatthusmiṃ paññattaṃ, sesametthāpi dasame vuttanayeneva veditabbaṃ, samanubhāsanakammakāle pana dvetisso ekato samanubhāsitabbāti.
47恶行第一学处的注释完毕。
Pāpasamācārapaṭhamasikkhāpadavaṇṇanā niṭṭhitā.
48十三、恶行第二学处的注释
13. Pāpasamācāradutiyasikkhāpadavaṇṇanā
27第十三条：“应这样说”即那些被劝告的比丘尼应这样说。“如此行为者”即如此行为者，意为你们的行为是怎样的，行为就是怎样的，此理适用于一切处。“以轻蔑”即以轻视、贬低而了知。“以轻慢”即以“这些能做什么？”这样的轻慢而了知。“以不忍”即不能忍受，意为以嗔怒。“以威吓”即以强者的姿态，通过显示自己的力量而恐吓。“以懦弱”即以你们的懦弱。在一切处，应视为“以轻蔑和以轻慢”这样结合的含义。“你们应分离”即应各自分开，应舍弃不相顺的身语接触，这是其含义。
Terasame evaṃ vadeyyāti tā samanubhaṭṭhā bhikkhuniyo evaṃ vadeyya. Evācārāti evaṃācārā, yādiso tumhākaṃ ācāro, tādiso ācāroti attho, esa nayo sabbattha. Uññāyāti avaññāya nīcaṃ katvā jānanāya. Paribhavenāti ‘‘kiṃ imā karissantī’’ti evaṃ paribhavitvā jānanena. Akkhantiyāti asahanatāya, kodhenāti attho. Vebhassiyāti balavantassa bhāvena, attano balappakāsanena samutrāsenāti attho. Dubbalyāti tumhākaṃ dubbalabhāvena, sabbattha uññāya ca paribhavena cāti evaṃ samuccayattho daṭṭhabbo. Viviccathāti nānā hotha, ananulomikaṃ kāyikavācasikasaṃsaggaṃ pajahathāti attho.
28此条在舍卫城因偷罗难陀比丘尼而于“诸圣尼，你们共住而住，你们不要各自而住”这样的驱离事中制定，其余在此也应依第十条中所说的方法了知。
Sāvatthiyaṃ thullanandaṃ ārabbha ‘‘saṃsaṭṭhāva, ayye, tumhe viharatha, mā tumhe nānā viharitthā’’ti uyyojanavatthusmiṃ paññattaṃ, sesametthāpi dasame vuttanayeneva veditabbanti.
51恶行第二学处的注释完毕。
Pāpasamācāradutiyasikkhāpadavaṇṇanā niṭṭhitā.
52十四、破僧等学处的注释
14. Saṅghabhedakādisikkhāpadavaṇṇanā
29在僧团分裂等四条中，应依所说的方法了知判定。只是，比丘尼不会分裂僧团，但会为分裂而努力和追随。诸圣尼，十七种僧伽婆尸沙法已诵出，即针对比丘制定的七条共通、十条不共通，如此共十七种。应在两众僧团中行半月摩那埵。因为对比丘尼而言，即使覆藏罪，也没有名为别住（parivāsa）的处罚，也不会因覆藏而犯突吉罗，因此无论覆藏或不覆藏，都只应行一个半月摩那埵。该摩那埵应由比丘尼们净化自己的界场后，在寺院界内给予；若不能净化，则在临时界内给予；最低限度应集合四位比丘尼组成的僧团给予。若是一个罪，则依一位比丘尼；若是两个、三个、众多，或同一事由、不同事由，则应依各各比丘尼，在《比丘巴帝摩卡注释》中所说的事、种姓、名称、罪相差别中，随其所欲，取用相应的方式而作组合。
Saṅghabhedādīsu catūsu vuttanayeneva vinicchayo veditabbo. Kevalañhi bhikkhunī saṅghaṃ na bhindati, bhedāya pana parakkamati ceva anuvattati ca. Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammāti bhikkhū ārabbha paññattā sādhāraṇā satta, asādhāraṇā dasāti evaṃ sattarasa. Ubhatosaṅghe pakkhamānattaṃ caritabbanti bhikkhuniyā hi āpattiṃ chādentiyāpi parivāso nāma natthi, chādanapaccayāpi na dukkaṭaṃ āpajjati, tasmā chādetvāpi achādetvāpi ekaṃ pakkhamānattameva caritabbaṃ. Taṃ bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā, sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggaṃ gaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti, ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā, tāsaṃ tāsaṃ vasena bhikkhupātimokkhavaṇṇanāyaṃ vuttavatthugottanāmaāpattibhedesu yaṃ yaṃ icchati, taṃ taṃ ādāya yojanā kātabbā.
30在此，依第一种罪为例，略示面貌：该犯戒比丘尼应前往比丘尼僧团，偏袒上衣，顶礼上座比丘尼之足，蹲坐，合掌，应如此说：“圣尼，我犯了一条罪，即强词夺理。圣尼，我为此一条强词夺理之罪向僧团乞求半月摩那埵。”如此三次乞求后，应由一位聪明有能力的比丘尼白僧：
Tatridaṃ paṭhamāpattivasena mukhamattanidassanaṃ – tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassavacanīyo ‘‘ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sāhaṃ, ayye, saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yācāmī’’ti, evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –
31“诸圣尼，请僧团听我言：这位某甲比丘尼犯了一条罪，即强词夺理。她为此一条强词夺理之罪向僧团乞求半月摩那埵。若僧团已到适时，僧团应给予某甲比丘尼为此一条强词夺理之罪的半月摩那埵。这是动议。”
‘‘Suṇātu me, ayye, saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sā saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā ussayavādāya pakkhamānattaṃ dadeyya, esā ñatti.
32“诸圣尼，请僧团听我言：这位某甲比丘尼……乃至……第二次……乃至……第三次我宣说此事。诸圣尼，请僧团听我言……乃至……她应说。僧团已给予某甲比丘尼为此一条强词夺理之罪的半月摩那埵。僧团认可，故默然，我如此持守。”
‘‘Suṇātu me, ayye, saṅgho, ayaṃ itthannāmā bhikkhunī…pe… dutiyampi…pe… tatiyampi etamatthaṃ vadāmi, suṇātu me, ayye, saṅgho…pe… sā bhāseyya. Dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā ussayavādāya pakkhamānattaṃ. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
33在羯磨语结束时，应如此受持：“我受持义务行，我受持摩那埵。”受持后告知僧团。若彼比丘尼欲独住，可于僧团中，或在诸比丘尼离去后，于一位或第二位比丘尼面前，放置义务行：“我放置义务行，我放置摩那埵。”若在客比丘尼面前，则应告知后放置。从放置之时起，彼即处于清净位。在此之前的黎明时分，应由四位比丘尼带领该比丘尼，越过村界和比丘住处界的两掷石距离，离开大路，坐于有灌木等遮蔽之处。四位比丘亦应前往该处，到达后于比丘尼不远处分坐。然后该比丘尼应依前述方式受持义务行，并向比丘尼僧团如此告知：
Kammavācāpariyosāne ‘‘vattaṃ samādiyāmi, mānattaṃ samādiyāmī’’ti samādiyitvā saṅghassa ārocetvā nikkhittavattena tāva vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike ‘‘vattaṃ nikkhipāmi, mānattaṃ nikkhipāmī’’ti nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ, nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati, tato purearuṇeyeva catūhi bhikkhunīhi taṃ bhikkhuniṃ gahetvā gāmūpacārato ca bhikkhūnaṃ vihārūpacārato ca dve leḍḍupāte atikkamitvā mahāmaggā okkamma gumbavatiādīhi paṭicchanne okāse nisīditabbaṃ. Catūhi bhikkhūhipi tattha gantabbaṃ, gantvā bhikkhunīnaṃ avidūre visuṃ nisīditabbaṃ. Atha tāya bhikkhuniyā vuttanayeneva vattaṃ samādiyitvā bhikkhunisaṅghassa tāva evaṃ ārocetabbaṃ –
34“圣尼，我犯了一条罪——诤论罪。我为此向僧团乞求一条诤论罪的别住摩那埵。僧团已授予我一条诤论罪的别住摩那埵。我正行摩那埵。圣尼，我表白：‘她表白了’，请僧团忆持我。”
‘‘Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ ussayavādaṃ, sāhaṃ saṅghaṃ ekissā āpattiyā ussayavādāya pakkhamānattaṃ yāciṃ, tassā me saṅgho ekissā āpattiyā ussayavādāya pakkhamānattaṃ adāsi, sāhaṃ mānattaṃ carāmi, vedayāmahaṃ, ayye, ‘vedayatī’ti maṃ saṅgho dhāretū’’ti.
35然后前往比丘僧团处，应如此告知：“圣尊，我犯了一条罪……我表白，圣尊，‘她表白了’，请僧团忆持我。”告知后，应坐于比丘尼僧团面前。从那时起，即使比丘们或除第二位外的比丘尼们离去，于二部僧中所行摩那埵依然有效。只要黎明未现，无论最先见到比丘或比丘尼，都应向其告知。黎明现起时，放置义务行，应前往住处。如此应持守十五个黎明。
Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ ‘‘ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ…pe… vedayāmahaṃ, ayyā, ‘vedayatī’ti maṃ saṅgho dhāretū’’ti. Ārocetvā bhikkhunisaṅghasseva santike nisīditabbaṃ, tato paṭṭhāya bhikkhūsu vā, dutiyikaṃ ṭhapetvā bhikkhunīsu vā pakkantāsupi ubhatosaṅghe mānattaṃ ciṇṇameva hoti. Yāva aruṇaṃ na uṭṭhahati, tāva yaṃ paṭhamaṃ passati bhikkhuṃ vā bhikkhuniṃ vā, tassā ārocetabbaṃ. Uṭṭhite aruṇe vattaṃ nikkhipitvā upassayaṃ gantabbaṃ, evaṃ pañcadasa aruṇā gahetabbā.
36若未放置义务行，在无客僧时，应每日向四位比丘和四位比丘尼告知；若有客僧，则应向所有客僧告知。应如《别住犍度》（《小品》75等）中所说方式，于十五日中正确行持。此是略说，广说见于《一切欢喜》（《小品义注》75等）。已行摩那埵的比丘尼：当比丘尼如此行摩那埵已，若彼处有二十众比丘尼僧团，则应依前述方式作出罪羯磨。其余易解。
Anikkhittavattāya pana āgantukesu asati catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetvā, āgantukesu sati sabbesampi āgantukānaṃ ārocentiyā pañcadasa divasāni pārivāsikakkhandhake (cūḷava. 75 ādayo) vuttanayeneva sammā vattitabbanti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (cūḷava. aṭṭha. 75 ādayo) vutto, ciṇṇamānattāya bhikkhuniyāti yadā evaṃ ciṇṇamānattā bhikkhunī hoti, athassā yattha siyā vīsatigaṇo bhikkhunisaṅghoti vuttanayeneva abbhānakammaṃ kātabbaṃ, sesaṃ uttānamevāti.
61在《度疑》的巴帝摩卡注释中
Kaṅkhāvitaraṇiyā pātimokkhavaṇṇanāya
62比丘尼巴帝摩卡中
Bhikkhunipātimokkhe
63僧伽婆尸沙注释完毕。
Saṅghādisesavaṇṇanā niṭṭhitā.