附随解释

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1附随品释

Parivāravaṇṇanā

1十六大分释

Soḷasamahāvāravaṇṇanā

3制定品释

Paññattivāravaṇṇanā

1-2所谓戒、定、慧、解脱、解脱知见所构成的法蕴之体，即是教法的含义。‘附随’是指被纳入结集的那个附随。属于律的制定，称为律之制定。在依二法门说了‘知制定之时’之后，为再依经法门而说，故说‘又以宿住等’。其中，所谓‘见’，因具有见的性质，故与天眼相应的证悟智见相连接。以教说之慧而见者，指见其意乐、随眠等。‘于问中’是第七格。又‘在此处’指于问答中。邪见，指无有见、边执见。由‘因活命而制定’一语，应知除了这六条学处之外，其余称为行坏。而‘以身犯戒’一句，是就以下含义而说：‘于前行阶段，以受用思为相，生起身门所摄的表色之后，生起名为犯戒的心生起；虽然表色是由心所发起的，但由于心所意图的意义是通过表色而成就的，故说为‘由身门犯戒’。’并非指平息诤论等三事。‘至命终’指以寿命终结为限。‘由古代大长老们’指在锡兰岛由大长老们将经典书写成册时所安立的意思。又说：‘如同第四次结集，这是一次书写成册的结集。’

1-2. Sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātassa dhammakkhandhasarīrassa sāsaneti attho. Parivāroti saṅgahaṃ yo samāruḷho, tassa parivārassa. Vinayabhūtā paññatti vinayapaññatti. ‘‘Paññattikālaṃ jānatā’’ti dukanayavasena vatvā puna suttantanayena vattuṃ ‘‘apica pubbenivāsādīhī’’ti vuttaṃ. Tattha passanaṃ nāma dassanattā dibbacakkhunā yojitaṃ paṭivedhañāṇadassanaṃ. Desanāpaññāya passatāti āsayānusayādike. Pucchāyāti sattamī. Punapi etthāti pucchāvissajjane. Micchādiṭṭhīti natthikadiṭṭhi antaggāhikadiṭṭhi. ‘‘Ājīvahetu paññattānī’’ti vacanato imāni cha sikkhāpadāni ṭhapetvā sesā ācāravipatti nāmāti veditabbaṃ. Kāyena pana āpattiṃ āpajjatīti ettha ‘‘pubbabhāge sevanacittamaṅgaṃ katvā kāyadvārasaṅkhātaṃ viññattiṃ janayitvā pavattacittuppādasaṅkhātaṃ āpattiṃ āpajjati, kiñcāpi cittena samuṭṭhāpitā viññatti, tathāpi cittena adhippetassa atthassa viññattiyā sādhitattā ‘kāyadvārena āpajjatī’ti vutta’’nti imamatthaṃ sandhāya vuttaṃ, na bhaṇḍanādittayavūpasamaṃ. Āpāṇakoṭikanti jīvitapariyantaṃ katvā. Porāṇakehi mahātherehīti sīhaḷadīpe mahātherehi potthakaṃ āropitakāle ṭhapitāti attho. ‘‘Catutthasaṅgītisadisā potthakāruḷhasaṅgīti ahosī’’ti vuttaṃ.

5大分别中制定品释已毕。

Mahāvibhaṅge paññattivāravaṇṇanā niṭṭhitā.

6犯戒品等释

Katāpattivārādivaṇṇanā

166第166条。在犯戒品中，‘僧团的床或……’等语，因是露天之处，即使在精舍内部也会犯戒，故依超过一掷石之距离而说。第二，‘铺设卧具而……’因是在内部铺设，即使走出精舍之外，若当日未归也会犯戒，故说‘若越过界围’。

166. Katāpattivāre ‘‘saṅghikaṃ mañcaṃ vā’’tiādi ajjhokāsattā vihārabbhantarepi āpajjanato leḍḍupātātikkamavasena vuttaṃ. Dutiye seyyaṃ santharitvāti abbhantare santharitabhāvato vihārato bahigamanepi taṃdivasānāgame āpajjanato ‘‘parikkhepaṃ atikkāmetī’’ti vuttaṃ.

171第171条。‘故意夺取有情生命者，犯四类戒’——在此处，虽然该学处所指的主要是畜生类有情，但依‘有情’这一通称，以义理提取的方式说为‘四类’。此理亦适用于其他类似之处。

171.Sañcicca pāṇaṃ jīvitā voropento catasso āpattiyoti ettha kiñcāpi tasmiṃ sikkhāpade tiracchānagatapāṇova adhippeto, atha kho pāṇoti vohārasāmaññato atthuddhāravasena ‘‘catasso’’ti vuttaṃ. Esa nayo aññesupi evarūpesu ṭhānesu.

173第173条。关于非时入村，‘第一只脚越过界围，犯恶作’——因如此说，故在近行处不犯戒，必须越过界围才犯戒，这已是确定的道理。他们如此说。

173. Vikāle gāmappavesane ‘‘paṭhamaṃ pādaṃ parikkhepaṃ atikkāmeti, āpatti dukkaṭassā’ti vuttattā upacāre nāpajjati, parikkhepaṃ atikkamitvāva āpajjatīti siddhamevā’’ti vadanti.

193第193条。在缘品中，与前一品确实有差别。当说‘行淫法者犯多少戒’时，没有涉及涂蜡之事的机会；但在此处，当说‘以行淫法为缘’时，由于没有个别说明，涂蜡之事也被包含在内，如此便有差别。其他类似之处也是如此。

193. Paccayavāre purimavārato viseso atthiyeva, ‘‘methunaṃ dhammaṃ paṭisevanto kati āpattiyo āpajjatī’’ti vutte jatumaṭṭhakassokāso na jāto, idha pana ‘‘methunaṃ dhammaṃ paṭisevanapaccayā’’ti vutte puggalaniddesābhāvā jatumaṭṭhakañca paviṭṭhaṃ, evaṃ viseso atthi. Tathā evarūpesu ṭhānesu.

11大分别及比丘尼分别中十六大分释已毕。

Mahāvibhaṅge ca bhikkhunivibhaṅge soḷasamahāvāravaṇṇanā niṭṭhitā.

7起源纲要释

Samuṭṭhānasīsavaṇṇanā

257无我，即无有实体，如‘无盐之食’等语中的用法。因具有悲悯清凉之性，故如月。因破除烦恼黑暗，故如日。因为他们宣说，故亦称鸯耆罗娑。他宣说了三藏，是其中之一的缘故，这是含义。若律存在，则行道正法等便得以延续运行，这是含义。然而，这如何存在呢？答曰：‘由双方……’等。由附随所结集而存在，这是含义。即在此附随的经文中。已确定了起源，已说，这是意旨。不相混杂的起源，即不混乱的起源，与其他不相似的起源，这是含义。因为有了附随，律便存在；有了律，正法便存在；又因为在经文中可见诸起源，故应学，这是含义。‘爱法、极善者’是为令对附随生起恭敬而说。‘于彼处’即‘可见’之处。‘以一种起源而生起’——第一波罗夷以一种起源而生起，如此说。因为在巴利圣典中，可见所指示的起源。‘即此附随的起源已被确定’——这是依前文之理而说，这是含义。如理，即如实。‘及传达与……’是文本。亦有‘及传达与随说……’的文本。即除去不当之法、除去不当之律，这是含义。

257.Anattāti attavirahitā ‘‘alavaṇabhojana’’ntiādīsu viya. Karuṇāsītalabhāvena candasadiso. Kilesatimirappahānato ādicco. Yasmā te desayanti, tasmā aṅgīrasopi. Piṭake tīṇi desayi tesaṃ aññatarattāti attho. Vinayo yadi tiṭṭhati, evaṃ paṭipattisaddhammādi nīyati pavattatīti attho. Ayaṃ pana kathaṃ tiṭṭhatīti? Āha ‘‘ubhato cā’’tiādi. Parivārena ganthitā tiṭṭhantīti attho. Tasseva parivārassa sutte. Niyatasamuṭṭhānaṃ kataṃ, vuttanti adhippāyo. Asambhinnasamuṭṭhānāni asaṅkarasamuṭṭhānāni, aññehi asadisasamuṭṭhānānīti attho. Yasmā parivāre sati vinayo tiṭṭhati, vinaye sati saddhammo tiṭṭhati, yasmā samuṭṭhānāni ca sutte dissanti, tasmā sikkheti attho. ‘‘Dhammakāmo supesalo’’ti parivāre gāravajananatthaṃ vuttaṃ. Tatthāti ‘‘dissantī’’ti tattha. ‘‘Ekena samuṭṭhānena samuṭṭhātīti paṭhamapārājikaṃ ekena samuṭṭhānena samuṭṭhātī’’ti vuttaṃ. Pāḷiyañhi niddiṭṭhasamuṭṭhānañca dissati. ‘‘Tasseva parivārassa, samuṭṭhānaṃ niyato kata’’nti vuttaṃ purimanayeti attho. Yathāñāyanti yathābhūtaṃ. ‘‘Sañcarittābhāsanañcā’’ti pāṭho. ‘‘Sañcarittānubhāsanañcā’’tipi atthi. Nayavajjehi vinayavajjehīti attho.

14第一巴拉基咖生起释

Paṭhamapārājikasamuṭṭhānavaṇṇanā

258‘不随侍依止师而行’——即‘若比丘尼于受具后，两年内不随侍依止师’所说的学处。此文本在某些典籍中未见。七十六种第一波罗夷的起源。

258.Nānubandhe pavattininti ‘‘yā pana bhikkhunī vutthāpitaṃ pavattiniṃ dve vassāni nānubandheyyā’’ti vuttasikkhāpadañca. Ayaṃ pāṭho ekaccesu potthakesu na dissati. Chasattati paṭhamapārājikasamuṭṭhānā.

16第二巴拉基咖生起释

Dutiyapārājikasamuṭṭhānavaṇṇanā

259‘给衣后而嫌责’——即‘令生嫌责，及对如法之羯磨给予同意后而嫌责，及给衣后而嫌责’的文本。因‘给’字是按倒序而说，故他们说：‘“嫌责、如法、给”的文本才是好的’，应审察后采纳。

259.‘‘Kukkuccaṃ cīvaraṃ datvāti kukkuccuppādanañca dhammikānaṃ kammānaṃ chandaṃ datvā khīyanañca cīvaraṃ datvā khīyanañcā’’ti pāṭho. ‘‘Datvā’’ti uppaṭipāṭiyā vuttaṃ, tasmā ‘‘kukkuccaṃ dhammikaṃ datvāti pāṭho sundaro’’ti vadanti, vicāretvā gahetabbaṃ.

269未作者，即新作者。

269.Akatanti abhinavaṃ.

12中间省略

Antarapeyyālaṃ

20几问分释

Katipucchāvāravaṇṇanā

271271.『逆次宣说』者，谓一再地宣示。其义为：已由诸罪蕴所调伏的防护。以此诸罪蕴。因说『远离』乃以遮止之义而说，欲再以其本相叙说，故言『甚强烈地』。犹如『家充满烟、被烟熏』等所说，贪等怨敌，磨灭、破坏之。『以此』者，以离心也。『摇动』为动摇之义。引导出离之道，系缚之，故为桥梁。已说：『桥梁的破坏者，乃是与违犯相对立的离心，或为成就彼义而生起的心』。已记录：『闻法众者，乃听闻法之众聚』。若不前往，或散乱而坐。身粗犷即身恶行。说『放逸』后，为示其义，乃说『念之离失』。

271.Paṭiniddesanti punappunaṃ niddisanaṃ. Āpattikkhandhehi vinītāni saṃvarānīti attho. Etehi āpattikkhandhehi. ‘‘Ārakā’’ti nivattiatthena vuttattā taṃ puna sarūpena vattukāmo ‘‘bhusā vā’’ti āha. ‘‘Gehaṃ dhūmena puṇṇaṃ ādhūmita’’ntiādīsu viya rāgādiveraṃ maṇati vināseti. Etāyāti viratiyā. Vela calane. Niyyānaṃ maggaṃ sinoti bandhatīti setu. ‘‘Setughātoti vītikkamapaṭipakkhabhūtā virati, tadatthanibbattikaracittuppādo vā’’ti vuttaṃ. ‘‘Dhammassavanagganti dhammaṃ suṇantānaṃ samūha’’nti likhitaṃ. Sace na gacchati, vikkhitto vā nisīdati. Kāyappāgabbhiyaṃ kāyaduccaritaṃ. ‘‘Pamāde’’ti vatvā tadatthaṃ dassetuṃ ‘‘sativippavāse’’ti vuttaṃ.

272-3272-273.『于自相续或他相续』者，谓于自相续或于他相续。『如是而争论者』者，谓依破僧之事而争论者。『由双方』者，谓由长老与新学。『彼』者，谓慈爱之身业。对某些人作可爱之事，于彼等名为慈爱身业之法。『此量』者，示财物之分配。『于某者』者，示个人之分配。因已说『即使施与恶戒者亦可』，故遮止了无惭者之受用。有说：『应施与一切』，乃以决定而不知分别者，未作区分而显示应施与之状态。『应施与一切』乃注释书中所说。其中说：『不应亲手施与无惭者、被举罪者以受用之物，但可令他人施与，此为余师之说』。简择而施，为简择施。因应作此差别，彼作此，故未作个人分别，此为关联。以本色、异色。因不应被他人执取为『彼犯此』，故为不应执取。以随顺诸法，取行所缘，以涅槃为所缘而出离。

272-3.Saparasantāne vāti sasantāne vā parasantāne vā. Tathā vivadantā panāti bhedakaravatthūni nissāya vivadantā. Ubhayehipīti theranavehi. Nanti mettaṃ kāyakammaṃ. Yesaṃ puggalānaṃ piyaṃ karoti, tesaṃ mettākāyakammasaṅkhāto dhammo. Ettakanti āmisavibhattidassanaṃ. Asukassa cāti puggalavibhattidassanaṃ. ‘‘Dussīlassa adātumpi vaṭṭatī’’ti vuttattā eva alajjiparibhogo vārito. Sabbesaṃ dātabbamevāti sanniṭṭhānena ajānantena vibhāgaṃ akatvā dātabbabhāvaṃ dīpetīti eke. ‘‘Sabbesaṃ dātabbamevā’’ti vuttaṃ aṭṭhakathāsu. Tattha ‘‘alajjiukkhittakānaṃ paribhogasīsena sahatthā na dātabbaṃ, dāpetabbanti apare’’ti vuttaṃ. Vicinitvā dānaṃ viceyya dānaṃ. Yasmā ayaṃ viseso kātabboyevāti ayaṃ karoti, tasmā puggalavibhāgo na katoti sambandho. Pakativaṇṇena visabhāgavaṇṇena. ‘‘Idaṃ nāma āpanno’’ti parehi aparāmasitabbato aparāmaṭṭhāni. Anulomehi gahitasaṅkhārārammaṇehi nibbānārammaṇaṃ katvā niyyāti.

23六罪生起分等释

Chaāpattisamuṭṭhānavārādivaṇṇanā

276276.已说：『以第一罪生起因，不应犯恶说罪』——此不应言『非也』，因唯以语与心两者方可犯之。

276.‘‘Paṭhamenaāpattisamuṭṭhānena dubbhāsitaṃ āpajjeyyāti na hīti vattabba’’nti vuttaṃ vācācittavasenevāpajjitabbato.

277277.『造小屋』者，此处不说媒嫁，乃为显示恶作、偷兰遮、僧残等在同一事上依次生起。非唯于媒嫁中犯。已说：『然依此理，于一切处应知不依次第而取之因』。

277.Kuṭiṃkarotīti ettha sañcarittamavatvā dukkaṭathullaccayasaṅghādisesānaṃ ekasmiṃ vatthusmiṃ paṭipāṭiyā uppattidassanatthamidaṃ vuttaṃ. Na hi sañcaritte eva āpajjati. ‘‘Iminā pana nayena sabbattha paṭipāṭiyā aggahaṇe kāraṇaṃ veditabba’’nti vuttaṃ.

283283.『见远离者』，谓见彼分远离等五种远离者。

283.Vivekadassināti tadaṅgavivekādipañcavidhavivekadassinā.

284284.『自身之粗重』者，即僧伽尸沙。

284.Attano duṭṭhullanti saṅghādisesaṃ.

288288.『因争论事』者，谓因他人或自身于前阶段所犯。『辱骂』者，谓因『此是法，此是律』而争论时，以『汝知何？』等而辱骂。以三调伏法：现前调伏、应诺调伏、如草覆地调伏。已说：『此处现前调伏于一切处皆应希求，故以「以现前调伏及应诺调伏」等二者结合。此理遍一切处』。

288.Vivādādhikaraṇapaccayāti aññehi, attanā vā pubbabhāge āpannapaccayāti attho. Omasatīti ‘‘ayaṃ dhammo, ayaṃ vinayo’’ti vivadanto ‘‘tvaṃ kiṃ jānāsī’’tiādinā omasati. Tīhi samathehi sammukhāvinayapaṭiññātakaraṇatiṇavatthārakehi. ‘‘Sammukhāvinayañcettha sabbattha icchitabbato ‘sammukhāvinayena ceva paṭiññātakaraṇena cā’tiādinā dvīhipi yojitaṃ. Esa nayo sabbatthā’’ti vuttaṃ.

291291.『除七罪外』者，此处已说：『虽无其余，然为令于次第熟练而作提问』。

291.Ṭhapetvā satta āpattiyoti ettha ‘‘kiñcāpi avasesā natthi, tathāpi paṭipāṭiyā pāṭavajananatthaṃ pucchā katā’’ti vuttaṃ.

30中间省略已毕。

Antarapeyyālaṃ niṭṭhitaṃ.

21调伏之分别解释

Samathabhedavaṇṇanā

32争论事同义语等之解释

Adhikaraṇapariyāyavārādivaṇṇanā

293-4293-294.因由贪而争论，故说『贪为前导』。于其余亦如是。『处』等为因之同义语。因者，谓依此而住，故为处；依此而居，故为事；依此而有，故为地。何者住、居、有耶？谓争论事等。成为善、不善、无记心而争论，故说『九因』。易怒、怀恨等为十二根。因辱骂者以四种过失之一而指责，故说『四种过失为处』。十四根者，谓于争论事中所说之十二，及身、语。

293-4.Lobhakāraṇāvivādanato ‘‘lobho pubbaṅgamo’’ti vuttaṃ. Evaṃ sesesu. Ṭhānānītiādīni kāraṇavevacanāni. Kāraṇañhi tiṭṭhanti etthāti ṭhānaṃ, vasanti etthāti vatthu, bhavanti etthāti bhūmīti vuccati. Ke tiṭṭhanti vasanti bhavanti cāti? Vivādādhikaraṇādayo. Kusalākusalābyākatacitto hutvā vivadanato ‘‘nava hetū’’ti vuttaṃ. Kodhano hoti upanāhītiādīni dvādasa mūlāni. Akkosantena hi catūsu vipattīsu ekena anuvadanato ‘‘catasso vipattiyo ṭhānānī’’ti vuttaṃ. Cuddasa mūlānīti vivādādhikaraṇe vuttā dvādasa, kāyo, vācā ca.

295-6295-296.『七罪聚为处』者，此处已说：『犯戒而覆藏者所有之罪，彼罪之前所犯罪为处』。已记录：『因说「无罪事为善」，故无罪事无善因，然善心为其支分』。『四羯磨为处』者，此处已说：『「应如是作」之存续圣典，名为羯磨。依存续圣典而作之人，其所作名为义务事』，及『或依圣典应执行之相为羯磨。如是执行，为义务事』。白、白二、白四羯磨从白而生，白羯磨从白而生。已记录：『义务事以一种调伏而平息、成就，此为义』。『有』者，谓存在。『如何有』者，谓如何存在。争论事有二，除彼二外，不以其他平息。

295-6.Satta āpattikkhandhā ṭhānānīti ettha ‘‘āpattiṃ āpajjitvā paṭicchādentassa yā āpatti hoti, tassā āpattiyā pubbe āpannā āpatti ṭhānaṃ hotī’’ti vuttaṃ. ‘‘Natthi āpattādhikaraṇaṃ kusalanti vacanato natthi āpattādhikaraṇassa kusalahetu, kusalacittaṃ pana aṅgaṃ hotī’’ti likhitaṃ. Cattāri kammāni ṭhānānīti ettha ‘‘evaṃ kattabbanti ṭhitapāḷi kammaṃ nāma. ‘Yathāṭhitapāḷivasena karontānaṃ kiriyā kiccādhikaraṇaṃ nāmā’’’ti vuttaṃ, ‘‘pāḷianusārena paṭikātabbalakkhaṇaṃ vā kammaṃ. Tatheva karaṇaṃ kiccādhikaraṇa’’nti ca. Ñattiñattidutiyañatticatutthakammāni ñattito jāyanti, apalokanakammaṃ apalokanato, ‘‘kiccādhikaraṇaṃ ekena samathena sammati sampajjatīti attho’’ti likhitaṃ. Siyunti honti. Kathañca siyāti kathaṃ hoti. Vivādādhikaraṇassa dveti te dve ṭhapetvā aññehi na sammati.

297297.『共通』者，谓彼应被平息。

297.Sādhāraṇāti taṃ sametabbā.

298298.『彼分』者，彼份额也。

298.Tabbhāgiyāti taṃkoṭṭhāsā.

299299.问：『同一事，一切调伏和合而能平息耶？』，答：『调伏于调伏，有共通者』。调伏于调伏，或有共通，或有不共通。

299. Ekādhikaraṇaṃ sabbe samathā samaggā hutvā sametuṃ bhabbāti pucchanto ‘‘samathā samathassa sādhāraṇā’’ti āha. Samathā samathassā siyā sādhāraṇā siyā asādhāraṇā.

300在“止息与止息同分”的章节中，也是同样的方法。

300. Samathā samathassa tabbhāgiyavārepi eseva nayo.

301这些是止息，是止息，意思是：不是现前调伏。

301. Ime samathā samathā, na sammukhāvinayoti attho.

302也被称为“止息律”，因此，律的章节可能会被举出为“现前调伏律”。不是现前调伏，是指除了现前调伏之外，其余如忆念调伏等的止息。

302. ‘‘Samathā vinayo’’tipi vuccati, tasmā vinayo sammukhāvinayoti vinayavāro uddhaṭo siyā. Na sammukhāvinayoti sammukhāvinayaṃ ṭhapetvā sativinayādayo sesasamathā.

303在僧团面前被承认时，其承认即是僧团面前性，因此他们说：“针对其承认的心，说‘善巧于现前调伏’等。”没有不善的现前调伏，因为“由法、律、人三方面的面前性所组成的三支现前调伏，离此则无。其中，以善心进行时是善的，阿罗汉进行时是无记的，由于这些是不善的对立面，不善不可能生起，因此说‘没有不善的现前调伏’。”又记载：“以多数决平息时，若非法说者进行取筹，则法说者一方是善的；若法说者一方在非法说者中取筹时，则是不善的；一切处以阿罗汉的情况为无记；非阿罗汉故意给予忆念调伏时，忆念调伏是不善的；给予非疯狂者的不痴调伏、在不知情的情况下对愚痴者进行承认所作、对清净者进行彼恶行调伏、在大诤论中以及故意进行时，草覆地是不善的。”

303. Saṅghassa sammukhā paṭiññāte taṃ paṭijānanaṃ saṅghassa sammukhatā nāma hotīti ‘‘tassa paṭijānanacittaṃ sandhāya ‘sammukhāvinayo kusalo’tiādi vutta’’nti vadanti. Natthi sammukhāvinayo akusaloti ‘‘dhammavinayapuggalasammukhatāhi tivaṅgiko sammukhāvinayo etehi vinā natthi. Tattha kusalacittehi karaṇakāle kusalo, arahantānaṃ karaṇakāle abyākato, etesaṃ akusalapaṭipakkhattā akusalassa sambhavo natthi, tasmā ‘natthi sammukhāvinayo akusalo’ti vutta’’nti likhitaṃ. ‘‘Yebhuyyasikā adhammavādīhi vūpasamanakāle salākaggāhāpake dhammavādimhi kusalā, dhammavādīnampi adhammavādimhi salākaggāhāpake jāte akusalā, sabbattha arahato vaseneva abyākatatā, anarahato sañcicca sativinayadāne sativinayo akusalo, amūḷhavinayo anummattakassa dāne, paṭiññātakaraṇaṃ mūḷhassa ajānanato paṭiññāyakaraṇe, tassapāpiyasikā suddhassa karaṇe, tiṇavatthārakaṃ mahākalahe, sañcicca karaṇe ca akusala’’nti likhitaṃ.

42何处章问分注释

Yatthavārapucchāvāravaṇṇanā

304『可得』者，是提问。

304.Labbhatīti pucchā.

44止息章解答分注释

Samathavāravissajjanāvāravaṇṇanā

305“在何时以现前调伏和……”等是其解答。在何时以现前调伏和多数决平息诤事，在彼时，何处获得多数决，彼处即获得现前调伏——应如此处处连结。在何处获得承认所作，彼处即获得现前调伏：此处，若一位、两位或多位犯戒比丘被问“你犯了此戒吗？”而承认“是”，则两者皆获得。其中，若在如前所述由僧团面前性、法律面前性、人面前性组成的现前调伏中，在僧团前进行了承认，则是僧团面前性；若即于彼处说戒，则也获得了法律面前性。若不争论而互相承认，则是人面前性；若在其近处说戒，则也获得了法律面前性。若仅在一人或向一人说戒时，说“你见吗？我见”，则彼处获得了称为法、律、人面前性的现前调伏和承认所作。

305.Yasmiṃ samaye 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 āpattiyo āpanno bhikkhu ‘‘imaṃ nāma āpattiṃ āpannosī’’ti pucchito ‘‘āmā’’ti āpattiṃ paṭijānāti, dvepi labbhanti. Tattha saṅghasammukhatā dhammavinayapuggalasammukhatāti evaṃ vuttasammukhāvinaye saṅghassa purato paṭiññātaṃ kataṃ ce, saṅghasammukhatā. Tattheva desitaṃ ce, dhammavinayasammukhatāyopi laddhā honti. Avivadantā 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.

46杂合章等注释

Saṃsaṭṭhavārādivaṇṇanā

306诤事的平息即名为止息，它离了诤事就不存在，因此不能将其分离而作区分。

306. Adhikaraṇānaṃ vūpasamova samatho nāma, so adhikaraṇaṃ vinā natthi, tasmā na ca labbhā vinibhujjitvā nānākaraṇaṃ kātuṃ.

309-310“止息与止息一起平息”中，sammantī意为“成就”。或者，诤事平息、止息，因此，“多数决与现前调伏一起平息”意为：与现前调伏一起成就，而非与忆念调伏等，因为它们对彼无帮助。在“止息与诤事一起平息”中，意为：止息归于无有。

309-310.Samathā samathehi sammantīti ettha sammantīti sampajjanti. Adhikaraṇā vā pana sammanti vūpasammantīti attho, tasmā ‘‘yebhuyyasikā sammukhāvinayena sammatī’’ti imāya sammukhāvinayena saddhiṃ sampajjati, na sativinayādīhi tesaṃ tassā anupakārattāti attho. Samathā adhikaraṇehi sammantīti ettha samathā abhāvaṃ gacchantīti attho.

311“现前调伏不与诤论诤事一起平息”是文本。由于与多数决有共同性，且在末尾说“现前调伏不与任何一起平息”，故说现前调伏本身不应被止息或诤事所平息。忆念调伏与义务诤事一起平息。不痴调伏、彼恶行调伏、草覆地也与义务诤事一起平息。

311. ‘‘Sammukhāvinayo vivādādhikaraṇena na sammatī’’ti pāṭho. Yebhuyyasikāya samānabhāvato ca avasāne ‘‘sammukhāvinayo na kenaci sammatī’’ti (pari. 313) vuttattā ca sammukhāvinayo sayaṃ samathena vā adhikaraṇena vā sametabbo na hotīti katvā vutto. Sativinayo kiccādhikaraṇena sammati. Amūḷhavinayatassapāpiyasikatiṇavatthārakāpi kiccādhikaraṇena sammanti.

313诤论诤事与义务诤事一起平息：“请听我说，尊者……我投第一筹”——如此，诤论诤事与义务诤事一起平息。举罪诤事和犯戒诤事也与义务诤事一起平息。记载说：“‘未作之业、恶作之业’——如此，义务诤事也与义务诤事一起平息，应如此理解文本。”然而，在某复注中说：“在‘止息与诤事一起平息’中，因为一切止息都与义务诤事一起平息，所以应取‘止息与义务诤事一起平息’的文本。”

313.Vivādādhikaraṇaṃ kiccādhikaraṇena sammatīti ‘‘suṇātu me, bhante…pe… paṭhamaṃ salākaṃ nikkhipāmī’’ti evaṃ vivādādhikaraṇaṃ kiccādhikaraṇena sammati. Anuvādādhikaraṇaāpattādhikaraṇāpi kiccādhikaraṇena sammanti. ‘‘‘Akataṃ kammaṃ dukkaṭaṃ kamma’nti evaṃ kiccādhikaraṇampi kiccādhikaraṇena sammatīti evaṃ pāṭho veditabbo’’ti likhitaṃ. Aññatarasmiṃ pana gaṇṭhipade ‘‘‘samathā adhikaraṇehi sammantī’ti ettha yasmā sabbe samathā kiccādhikaraṇena sammanti, tasmā ‘samathā kiccādhikaraṇena sammantī’ti pāṭho gahetabbo’’ti vuttaṃ.

314“诤论诤事令何种诤事生起？”——仅说“这不是法”并不会令任何诤事生起。

314.Vivādādhikaraṇaṃkatamaṃ adhikaraṇaṃ samuṭṭhāpetīti ‘‘nāyaṃ dhammo’’ti vuttamattena kiñci adhikaraṇaṃ na samuṭṭhāpeti.

318-9“属于何种诤事”是文本。诤论诤事随顺诤论诤事：后生的诤论随顺初生的诤论。诤论诤事随顺两种止息：如同对说“你们有能力平息此”的人随顺，也如同被说“我们将平息彼”的两种止息所摄。

318-9. ‘‘Katamādhikaraṇapariyāpanna’’nti pāṭho. Vivādādhikaraṇaṃ vivādādhikaraṇaṃ bhajatīti paṭhamuppannavivādaṃ pacchā uppanno bhajati. Vivādādhikaraṇaṃ dve samathe bhajatīti ‘‘imaṃ vūpasametuṃ samatthā tumhe’’ti vadantaṃ viya bhajati ‘‘mayaṃ taṃ vūpasamessāmā’’ti vadantehi viya dvīhi samathehi saṅgahitaṃ.

53止息差别注释终了。

Samathabhedavaṇṇanā niṭṭhitā.

39篇章问分注释

Khandhakapucchāvāravaṇṇanā

55问答的注释

Pucchāvissajjanāvaṇṇanā

320所谓因缘，即时间、城邑、地点和世尊。事、人等的说明。在《具足戒篇章》中，以“比丘们，不应令未满二十岁的人具足戒”等方法所说的最胜语句，这是连结。彼彼语句的所谓“罪”者，即由“比丘们，不应令未满二十岁的人具足戒”这句所制定的罪，这是彼语句的意图。在皮革相应中，即在皮革篇章中。

320.Nidānaṃ nāma kālañca nagarañca deso ca bhagavā ca. Vatthupuggalādi niddeso. Yāni tattha upasampadakkhandhake ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’tiādinā nayena uttamāni padāni vuttānīti sambandho. Sā sā tassa tassa padassa āpattīti vuccatīti yā ‘‘na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo’’ti padena paññattā āpatti, sā tassa padassāti adhippāyo. Cammasaṃyutteti cammakkhandhake.

41增一法注释

Ekuttarikanayavaṇṇanā

58一法章注释

Ekakavāravaṇṇanā

321321. 在一增法中应知罪，于此，“罪”究竟是胜义自性，还是不可说自性？是不可说自性。因为《附随》中说：“应知事，应知姓，应知名，应知罪”，在对这些词的分别中说到：“行淫法即是事与姓；波罗夷即是名与罪。”而名与姓，由“名姓不老死”（相应部1.76）之语可知仅为施设（概念），因此说：“脱离善等三法，是不可说法性质的某种施设。”然而《灭诤犍度》中所说“罪诤事可能是不善，可能是无记”（小品222），如同该处“诤论事可能是善，可能是不善，可能是无记”（小品220）一样，是依方便（角度）而说的。就实质而言，诤论即是某种特殊施设。对于具心者，它获得“依心的角度则是善”等称呼，罪诤事亦应如此理解。因此注释书中说：“因为犯罪者以不善心，或以善、无记心而犯罪”（疑惑度注·初波罗夷释）。否则，便不可能通过灭诤来处理诤事。因为灭诤并非作为处理善等或不善等之事而转起，也不是依灭诤之力善等才被施设。若善等之诤不能由善等之灭诤来平息，则它们仅是诤事而无法成立，因此诤事与灭诤的善等性质，只能从方便教法的角度成立，并非其他。正因如此，如同现前毗奈耶一样，罪诤事的三法（善、不善、无记）未被圆满。因为故意犯罪者的故意必定纯粹是不善；对于其他有心或无心者，仅依其（不善心的）不存在，而说为“无记”。正如“催促三次而令彼衣产生，此为善”（波罗夷538）等之中，“善”一词并非指乐异熟；在“为了阻碍来世不善法”（附随498）等之中，也并非不善。对于其他有心或无心者，仅依其不存在而说为“无记”。正如催促两次而令彼衣产生，此处所谓“罪诤事是不善”，依此不善之义，应知有七个判例，从“衣”起成为无衣者与中间犯罪者。依达到无间隔相者之义，应知名为决定。在施设的说明中，也可说明重与轻的施设。否则，就不会说到“有障碍的制罪”与“无犯的制罪”。造大房罪是障碍的，是从世间违犯之制罪而来的。知而妄语若从轻妄语等起，则不会成为重等，由此（妄语）是轻等——这一切都是某些阿阇梨的观点，（其他阿阇梨）说“一切都不合理”。为何？因为若由“波罗夷即是名与罪”之语，罪不是不可说法，事也不是不可说法，由于与姓同依处而说，因此“行淫法”一词表示名为恶行的（犯）事。正是依恶行，罪获得了名称，由于是不共名，也被称为“姓”，这就是此处的义理。

321. Ekuttarikanaye āpatti jānitabbāti ettha āpatti nāma kiṃ paramatthasabhāvā, udāhu na vattabbasabhāvāti? Na vattabbasabhāvā. Vuttañhi parivāre ‘‘vatthu jānitabbaṃ, gottaṃ jānitabbaṃ, nāmaṃ jānitabbaṃ, āpatti jānitabbā’’ti etesaṃ padānaṃ vibhaṅge ‘‘methunadhammoti vatthu ca gottañca. Pārājikanti nāmañceva āpatti cā’’ti. Nāmañca gottañca ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76) vacanato sammutimattaṃ, tasmā ‘‘kusalattikavinimuttā na vattabbadhammabhūtā ekaccā sammuti evā’’ti vuttaṃ. Yaṃ pana vuttaṃ samathakkhandhake ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākata’’nti (cūḷava. 222), taṃ ‘‘vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākata’’nti (cūḷava. 220) ettha viya pariyāyato vuttaṃ. Atthato hi vivādo nāma ekacco sammutiviseso. Yo cittasamaṅgino, so ‘‘taṃ cittapariyāyena pana siyā kusala’’ntiādi vohāraladdho, tathā āpattādhikaraṇampīti daṭṭhabbaṃ. Teneva vuttaṃ aṭṭhakathāyaṃ ‘‘āpattiṃ āpajjamāno hi akusalacitto vā āpajjati kusalābyākatacitto vā’’ti (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā). Aññathā samathehi adhikaraṇīyatā na sambhavati. Na hi samathā kusalādiṃ akusalādiṃ vā adhikiccapavattanti, samathavasena vā kusalādi sammati. Na ca kusalassa vivādassa, anuvādassa vā kusalādisamathehi vūpasametabbatā āpajjatīti tesaṃ adhikaraṇamattameva na sambhaveyya, tasmā adhikaraṇānaṃ, samathānañca kusalādibhāvo pariyāyadesanāya labbhati, no aññathā, teneva sammukhāvinaye viya āpattādhikaraṇe tikaṃ na pūritaṃ. Sañcicca āpattiṃ āpajjamānassa yasmā sañcetanā ekantato akusalāva hoti. Itarassa sacittakassa vā acittakassa vā tadābhāvamattaṃ upādāya ‘‘abyākata’’nti vuttaṃ. Yathā hi ‘‘tikkhattuṃ codayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala’’ntiādīsu (pārā. 538) na kusalasaddo sukhavipāko, ‘‘samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāyā’’tiādīsu (pari. 498) na akusalā vā hoti. Itarassa sacittakassa vā acittakassa vā tadābhāvamattaṃ upādāya ‘‘abyākata’’nti vuttaṃ. Yathā hi dvikkhattuṃ codayamāno taṃ cīvaraṃ abhinipphādeyya, yaṃ panettha ‘‘āpattādhikaraṇaṃ akusala’’nti vuttaṃ, tassa vasena tadakusalato satta vinītavatthūni veditabbāni, tato cīvaranti sambhavato acīvarakā, antarāpattikā ca. Anantarikalakkhaṇappattassa vasena niyatā ca nāmāti veditabbaṃ. Sammutiniddese garukalahukaniddesopi sambhavati. Aññathā ‘‘anantarāyikā paṇṇattivajjā, anavajjāpaṇṇattī’’ti ca vuttā. Kuṭikāramahallakāpatti antarāyikā lokavajjasāvajjapaṇṇattito. Sampajānamusāvādo omasavādādito garukādi na sambhaveyya, tato vā ayaṃ lahukādīti idaṃ sabbaṃ ekaccānaṃ ācariyānaṃ mataṃ, ‘‘sabbaṃ ayutta’’nti vadanti. Kasmā? Yasmā ‘‘pārājikanti nāmañceva āpatticā’’ti vacanena ce āpatti na vattabbadhammo siyā, vatthu ca na vattabbadhammo siyā gottena samānādhikaraṇabhāvena vuttattā, tasmā ‘‘methunadhammo’’ti padaṃ ajjhācārasaṅkhātaṃ vatthuñca dīpeti. Ajjhācāravaseneva āpattiyā laddhanāmaṃ asādhāraṇanāmattā ‘‘gotta’’nti ca vuccatīti ayaṃ tattha attho.

43关于‘犯戒事由’，以什么为前导？贪为前导，嗔为前导，痴为前导，无贪为前导，无嗔为前导，无痴为前导。‘有多少因？’说‘六因：三不善因，三无记因’。因此，依非权宜之说而说：‘犯戒事由或为不善，或为无记’。而在《止诤犍度》中，则是依意有所指之说而那样说。因此，犯戒事由从自性上依非权宜之说，即是不善四蕴与色无记。由于说‘没有犯戒事由是善的’，善本身被否定；而漏尽者的唯作无记，在善被否定时，唯作无记也已被否定。在彼被否定时，在任何情况下都不显现的异熟无记也已被否定。有人说：‘关于涅槃无记，无可言说。’这并不合理，因为说了‘六因’。虽然那是总说，但那里意指的是异熟因，而非唯作因，因为那些唯作因本性是善。因此，色与异熟无记也是犯戒。其中，从不善犯戒而有‘调伏事’。对于另一种犯戒，从最初覆藏时是善心，这样说。其障碍性、决定有过、制立的存在，也应知是‘制立犯’的异名，对于故意犯的也是如此。因此，如同‘命根或有所缘，或无所缘’的说法，将一向不善与不一向不善的‘世间犯’，以及一向无记的‘说实’与不一向无记的其余‘制立犯’合在一起，而说：‘犯戒事由或为不善，或为无记’。而在《止诤犍度》中，是专指制立犯而那样说。这在注释书和《结文》中已说：‘犯戒事由或为不善，或为无记，没有犯戒事由是善的——这里应依意有所指之说理解其义。因为在掘地等犯戒事由中，对于不了知者，在作非有绿物等时，善心成为支分，而名为掘地等加行的色无记成为犯戒生起因——这是意旨。’依此而说：‘有犯戒，善心生起而犯，善心生起而出’等。因为如果那样，就不能说‘没有犯戒事由是善的’。由于不是指犯戒生起心而说，所以这不是指支分足够的心而说。如果是指那个而说，就应说‘或为善’，但并没有说。因此，这是指下面而说：首先，世间犯的犯戒事由，一向只是不善，其中没有‘或为不善’的简别。而制立犯的犯戒事由，因为只有在故意想‘我要犯此戒’而犯时，才是不善；若非故意、不知，以共宿等方式犯时，由于无生起，是色异熟无记。因此，对于那制立犯，依故意与非故意而有此简别状态，依此而说：‘犯戒事由或为不善，或为无记，没有犯戒事由是善的。’

‘‘Āpattādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso, moho, alobho, adoso, amoho pubbaṅgamo’’ti ‘‘kati hetūti? Cha hetū tayo akusalahetū, tayo abyākatahetū’’ti ca vuttattā nippariyāyeneva ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākata’’nti vuttaṃ. Samathakkhandhake pana sandhāyabhāsitavasena tathā eva vuttaṃ. Tasmā āpattādhikaraṇaṃ sabhāvato nippariyāyeneva akusalā cattāro khandhā, rūpaabyākatā ca honti. ‘‘Natthi āpattādhikaraṇaṃ kusala’’nti (cūḷava. 222) vuttattā kusalameva paṭikkhittaṃ, khīṇāsavānaṃ kiriyābyākataṃ nāma hotīti kusale paṭikkhitte kiriyābyākatampi paṭikkhittameva hoti. Tasmiṃ paṭikkhitte sabbathā avāvaṭaṃ vipākābyākataṃ paṭikkhittameva hoti. Nibbānābyākate vattabbameva natthīti eke, taṃ ayuttaṃ ‘‘cha hetuyo’’ti vuttattā. Kiñcāpi vuttaṃ sāmaññena, tathāpi vipākahetuyeva tattha adhippeto, na kiriyāhetu, te hi kusalasabhāvā ca, tasmā rūpaṃ, vipākābyākatañcāpatti. Tattha akusalāpattito vinītavatthūni. Itarassāpi ādito chādanā kusalacittatoti vuttaṃ hoti. Antarāyikaniyatasāvajjapaññattibhāvopi cassā vevacanavasena veditabbo paṇṇattivajjāya, sañcicca āpannāya ca, tasmā ‘‘jīvitindriyaṃ siyā sārammaṇaṃ siyā anārammaṇa’’nti vacanaṃ viya ekantākusalaṃ anekantākusalañca lokavajjaṃ, ekantābyākataṃ bhūtārocanaṃ anekantābyākatañca sesaṃ paṇṇattivajjaṃ ekato sampiṇḍetvā ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyābyākata’’nti vuttaṃ. Samathakkhandhake pana paṇṇattivajjameva sandhāya tathā vuttaṃ. Vuttañhetaṃ aṭṭhakathāyaṃ, gaṇṭhipade ca ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’nti ettha sandhāyabhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe apakataññuno sandhāya appaharitakaraṇādikāle kusalacittaṃ aṅgaṃ hoti, khaṇanādipayogasaṅkhātaṃ rūpābyākataṃ āpattisamuṭṭhāpentaṃ hotīti adhippāyo’’ti. Yaṃ sandhāya vuttaṃ ‘‘atthāpatti kusalacitto āpajjati, kusalacitto vuṭṭhātī’’tiādi. Tasmiñhi sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti. Yasmā āpattisamuṭṭhāpakaṃ cittaṃ sandhāya vuttaṃ na hoti, tasmā na yidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Yadi taṃ sandhāya vuttaṃ, ‘‘siyā kusala’’nti ca vattabbaṃ bhaveyya, na ca vuttaṃ. Tasmā idaṃ pana sandhāya vuttaṃ – yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato rūpavipākaṃ abyākataṃ hoti anuṭṭhānato. Tasmā tassa paṇṇattivajjassa sañciccāsañciccavasena imaṃ vikappabhāvaṃ sandhāya idaṃ vuttaṃ ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti.

44然而，若有于律不了知者说：‘善心生起而犯的，这称为善的犯戒事由。’对此说者，应问：对于无心的、以羊毛等为生起因的犯戒，在具足善心时，那些犯戒是善心生起而犯，还是不犯？什么原因？因为即使那里有善心存在，也不是犯戒的支分。这是说：自身、自性、本性。那么，那时那犯戒的支分自性是什么？答：依身表、语表而动的身，或发出的语，这二者中，动与发出的身、语中的任何一个，就是支分自性，而那由于属于色蕴，是无记。这是说什么？这是说：那时，身与语就是犯戒事由。而在不善犯戒刹那，身与语的无记状态，是无关紧要的，如同身语业时，意业一样。因为那时，身与语处于犯戒等状态。依此而说：‘犯戒法应知。有多少根？六犯戒生起因是根’等。而当身与语正是犯戒的支分时，如同‘心，以心为增上’的说法，由于前加行是后加行的缘，它们不脱离犯戒等的制立。正如在彼状态中，也说：‘犯戒事由有多少事？七犯戒聚是事。有多少地？七犯戒聚是地。’同样，在彼状态中，犯戒法也被称为‘犯戒生起因’，应如此知。至此，所谓犯戒，除了‘说实’之外，在故意违犯时，一切犯戒总说为四不善蕴；别论，则一切一向不善的犯戒是不善，而不一向不善的犯戒，有‘山祭、集会堂、僧众、妇女装饰、香、色彩、涂香、饼’等差别，以及比丘尼等的‘揉捏、按摩’等差别，这十种差别，在依各自名称确定事、知事、有心时，才是不善；由于无彼，在无心时，不以犯戒事由，而以业处等为首，以善心违犯彼彼事时，犯戒纯粹只是色无记。

Sace pana koci vinaye apakataññū ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, tassevaṃvādino acittakānaṃ eḷakalomādisamuṭṭhānānampi kusalacittasamaṅgikāle tāsaṃ āpattīnaṃ kusalacitto āpajjeyya, na vā āpajjati . Kiṃkāraṇaṃ? Na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Attabhāvo sabhāvo pakatīti vuttaṃ hoti. Kataraṃ pana tassā āpattiyā tadā aṅgasabhāvoti? Vuccate – kāyavacīviññattivasena pana calitassa kāyassa, pavattāya vācāya cāti etesaṃ dvinnaṃ calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgasabhāvo, tañca rūpakkhandhapariyāpannattā abyākatanti. Kiṃ vuttaṃ hoti? Kāyo, vācā ca tadā āpattādhikaraṇanti vuttaṃ hoti. Yā panettha akusalāpattikkhaṇe kāyavācāyo abyākatabhāvo, tā abbohārikā honti kāyavacīkammakāle manokammaṃ viya. Tadā hi kāyavācāyo āpattikarādiṭṭhāne tiṭṭhanti. Yaṃ sandhāya vuttaṃ ‘‘āpattikarā dhammā jānitabbā. Kati mūlānīti cha āpattisamuṭṭhānāni mūlānī’’tiādi. Yadā pana kāyavācāyo āpattiyā aṅgameva honti, tadā ‘‘cittaṃ cittādhipateyya’’nti (dha. sa. aṭṭha. 1 kāmāvacarakusalavaṇṇanā) vacanaṃ viya pubbapayogānaṃ aparapayogassa paccayabhāvato āpattikarādipaññattiṃ na vijahanti. Yathā tabbhāvepi ‘‘āpattādhikaraṇassa kati vatthūnīti? Satta āpattikkhandhā vatthūni. Kati bhūmiyoti? Satta āpattikkhandhā bhūmiyo’’ti vuttaṃ. Tathā tabbhāvepi āpattikarā ‘‘āpattisamuṭṭhānā’’icceva vuccantīti veditabbā. Ettāvatā āpatti nāma cattāro akusalakkhandhā sañcicca vītikkamakāle bhūtārocanaṃ ṭhapetvā sabbāpi avisesato, visesato pana sabbāpi ekantākusalā akusalā, anekantākusalā pana giraggasamajjacittāgārasaṅghāniitthālaṅkāragandhavaṇṇakavāsitapiññākappabhedā, bhikkhuniādīnaṃ ummaddanaparimaddanappabhedā cāti dasappabhedā sakanāmehi paricchinditvā vatthujānanasacittakakāle eva akusalā, tadabhāvato acittakakāle vinā anāpattādhikaraṇena kammaṭṭhānādisīsena kusalacittena taṃ taṃ vatthuṃ vītikkamantassa āpatti kevalaṃ rūpaabyākatameva.

45然而，有些人于此解释说：“在隐蔽之处，若以腰带想而持有僧伽尼衣，或以泥土想而持有香、颜料等，亦犯戒，因此这些是无心所犯的。”他们应被驳斥，指出并无“以僧伽尼衣想而非僧伽尼衣想而持用者，犯波逸提”这样的经文。然而，饮酒的犯行虽是无心的，也纯粹是不善的。正因如此，才说“于酒作非酒想而饮者，犯波逸提”。但在此，即使因病缘，也不可能无有恶不善心而饮酒，因此，不像前面所说的那些非纯一无记的世间违犯那样，这里并未说“于饮酒，因病缘而无犯”。而汤药等本身并非酒。于此，为了消除疑惑，才说“无犯”，如同嚼杨枝时用水一样。说实语的犯行唯是无记色法；在无心时，同宿等唯是色法异熟无记；其中，梦中所存在的恶不善法，因不构成肢体故，不算在内。善法本无犯，因其自性是善。唯作亦同。依此理趣，应知一切处随其所应，或为不善、或为纯色法、或有异熟，如是分为三种，此义已示。

Keci panettha ‘‘appakāse ṭhāne kaṭisuttakasaññāya saṅghāṇiṃ, mattikāsaññāya gandhavaṇṇakādiṃ vā dhārentiyāpi āpatti, tasmā acittakāyevā’’ti vaṇṇayanti. Te ‘‘saṅghāṇiyā asaṅghāṇisaññāya dhāreti, āpatti pācittiyassā’’ti pāṭhābhāvaṃ dassetvā paṭikkhipitabbā. Surāpānāpatti pana acittakāpi ekantākusalāva. Teneva ‘‘majje amajjasaññī pivati, āpatti pācittiyassā’’ti (pāci. 328) vuttaṃ. Yasmā panettha ābādhapaccayāpi na sakkā vinā akusalena surāpānaṃ pātuṃ, tasmā yathāvuttesu anekantākusalesu viya lokavajjesu idha ‘‘surāpānesu anāpatti ābādhapaccayā’’ti na vuttaṃ. Sūpasaṃpākādi pana amajjameva. Tattha kukkuccavinodanatthaṃ ‘‘anāpattī’’ti vuttaṃ udakadantapoṇe viya. Bhūtārocanāpatti rūpābyākatameva, acittakakāle sahaseyyādi rūpavipākābyākatameva, tattha supinanto vijjamānampi akusalaṃ anaṅgattā abbohārikaṃ hoti. Kusale kathāva natthi anāpatti sabhāvattā kusalassa. Tathā kiriyāti iminā nayena sabbattha yathāsambhavaṃ akusalaṃ vā suddharūpaṃ vā savipākaṃ vāti tidhā bhijjatīti ayamattho dassito hoti.

46其中，除了饮酒和一部分制定戒，纯粹不善且唯是有心的；说实语唯是无心的；其余连同饮酒在内的，是非纯一不善的世间违犯，以及非纯一无记的制定戒，大多为有心与无心。如此，一切学处有三种分类。其中，凡唯是有心的，乃以知淫欲等事境之心而为有心；一切众学法，以知制定之心而为有心，因“由不恭敬故”之语故，有心者有二种。纯粹无心的，是因无知制定之心，而非因无知事境之心。由于无彼故，纯粹不善的饮酒、纯粹无记的作媒，因无事境知心或制定知心二者皆无，故为无心。然而，饮酒是以知事境之心而为有心的。对于圣者，或因其余二者或其中之一的存在，其余为有心与无心。特别是，因无知事境之心，或因不知制定者的无知制定之心，而成为无心。其中，纯粹无心的与有心的，皆被称为“无心”。以上即是“应知犯行”此处的抉择。

Tattha ṭhapetvā surāpānaṃ ekaccañca paṇṇattivajjaṃ, ekantākusalañca sacittakameva, bhūtārocanaṃ acittakameva, sesaṃ saha surāpānena anekantākusalaṃ lokavajjañca anekantābyākataṃ paṇṇattivajjañca yebhuyyena sacittakācittakanti sabbasikkhāpadaṃ tippabhedaṃ hoti. Yaṃ panettha sacittakameva, taṃ methunādivatthujānanacitteneva sacittakaṃ, sabbaṃ sekhiyaṃ paṇṇattijānanacitteneva sacittakaṃ ‘‘anādariyaṃ paṭiccā’’ti vacanatoti sacittakaṃ duvidhaṃ hoti. Ekantācittakaṃ paṇṇattijānanacittābhāvena, na vatthujānanacittābhāvena. Tadabhāvato ekantākusalaṃ surāpānaṃ, ekantābyākataṃ sañcarittaṃ, vatthujānanacittassa vā paṇṇattijānanacittassa vā ubhinnaṃ abhāvena acittakabhāvena acittakaṃ hoti. Surāpānaṃ pana sacittakaṃ hoti vatthujānanacitteneva. Ariyapuggalānaṃ itaresaṃ ubhinnaṃ vā aññatarassa bhāvena sesaṃ cittakācittakaṃ . Visesato ca vatthujānanacittābhāvena, apakataññuno paṇṇattijānanacittābhāvena vā acittakabhāvena acittakaṃ hoti. Tattha ekantācittakañca sacittakañca ‘‘acittaka’’micceva vuccati. Ayaṃ tāva ‘‘āpatti jānitabbā’’ti ettha vinicchayo.

47“根本清净后的中间犯”是指：犯了中间罪后，作了根本拔除羯磨而住者所犯的罪。“此是价值清净后的中间犯”是指：犯了众多罪后，取其一切最久覆藏者而作价值合计，住于此者所犯的罪。“我将再犯”是以具勇猛心而作。已写“此是比丘尼的”。“唯是波罗夷”此语是为显示事实而说。然而，有人说：“如此说戒后，任何罪皆不出罪。”此说不可取。因说“对如法承诺的不真实故”，故对不如法承诺无恶作。又说：“先前有净信心者，若对他说‘你们还俗吧’，他答‘善哉’后，若不还俗，则无犯。于一切处皆如此。”“应知发露者”亦有经文。在“我应时而说，非不时而说”等十五法中。“可犯罪者”是指能犯戒者。

Mūlavisuddhiyā antarāpattīti antarāpattiṃ āpajjitvā mūlāyapaṭikassanaṃ katvā ṭhitena āpannāpatti. Ayaṃ agghavisuddhiyā antarāpattīti sambahulā āpattiyo āpajjitvā tāsu sabbacirapaṭicchannavasena agghasamodhānaṃ gahetvā vasantena āpannāpatti. ‘‘Punapi āpajjissāmī’’ti saussāheneva cittena. ‘‘Ayaṃ bhikkhuniyā evā’’ti likhitaṃ. ‘‘Pārājikamevā’’ti idañca bhūtavasena dassetuṃ vuttaṃ. ‘‘Evaṃ desite pana yā kāci āpatti na vuṭṭhātīti apare, taṃ na gahetabba’’nti vuttaṃ. ‘‘Dhammikassa paṭissavassa asaccāpane’’ti vuttattā adhammikapaṭissave dukkaṭaṃ na hoti. ‘‘Pubbe suddhacittassa ‘tumhe vibbhamathā’ti vutte ‘sādhū’ti paṭissuṇitvā sace na vibbhamati anāpatti, evaṃ sabbatthā’’ti ca vuttaṃ. ‘‘Āvikaro jānitabbo’’tipi pāḷi. Kālena vakkhāmi, no akālenā’’tiādīsu pañcadasasu dhammesu. Bhabbāpattikā nāma āpattiṃ āpajjituṃ bhabbā.

65二法门之注释

Dukavāravaṇṇanā

322关于“存放于日晒处”。如“若比丘即使一夜离三衣而住……以六夜为限”等所说，犯戒者即使成为凑数者，亦因不同住而破坏羯磨。所谓“以羯磨或以筹”中，此处“诵戒”与“羯磨”是同一事，此处“巴帝摩卡诵”或“羯磨”，其义为一，于彼等中作任何一事，僧团即分裂，此是义。前分是指僧团分裂之前分。“量”是说由此二者中任一种而分裂，非由其余。于律中成就者名律成就，生于罗马地方者名罗马，因允许盐故，于二法中言之。

322.Nidahane ātape. ‘‘Ekarattampi ce bhikkhu ticīvarena vippavaseyya (pārā. 472). Chārattaparamaṃ tenā’’tiādinā (pārā. 653) vuttāpattiko gaṇapūrako hutvāpi kammaṃ kopeti nānāsaṃvāsakattā. Kammena vā salākaggāhena vāti ettha uddeso ceva kammañca ekanti ettha pātimokkhuddesoti vā kammanti vā atthato ekameva, tesu yaṃ kiñci kate saṅghabhedo hotīti attho. Pubbabhāgāti saṅghabhedato pubbabhāgā. ‘‘Pamāṇa’’nti imesaṃ dvinnaṃ aññatarena bhedo hoti, na itarehīti vuttaṃ. Vinaye siddhā vinayasiddhā, romajanapade jātaṃ romakaṃ, anuññātaloṇattā dukesu vuttāti.

67三法门之注释

Tikavāravaṇṇanā

323323.“不得由汝等所为”意为：做了与言语相应的身体行为，即以身行礼的意思。“破坏”指毁坏。“压制后”指征服后。“说话者”指正在说话的人。“应给愚人依止”在二法中出现，但此处说“不应给”，因罪过众多而不应给；若说“你不得从此精舍出去，或到持律者那里去接受裁决”，则不应听从他的话的意思。“三食”指若三人一起进食，依别众食戒无罪，这是就三人而言。“躺卧”是就多数情况而言，或指躺下后的意思。“我放下此物后去，请尊者暂时给我”这样说时，有记载：“除新造作等事外，不得给予”。“将雨季衣分与后存放，于最后入雨安居日穿着者，犯恶作”的意思。“未收回”指未作收回的意思。因有“应分与”之说，故知因未分与而在冬季犯过，但分与应在迦提月满月日进行，这是为了说明此义。此理是针对未分与而言，前理是针对已分与而使用所犯之过。“布覆等一切皆许”指布覆等一切处皆许的意思。有人未善察此义而写作“布覆等一切皆许，以彼覆盖故”。因“布即覆，故为布覆”的分解义，“以彼”不合理，应作“以此”。这一切都记载于某一注解中，应审察后采纳。

323.Vo tumhehi na samudācaritabbaṃ. Vacīsampayuttaṃ kāyakiriyaṃ katvāti kāyena nipaccakāraṃ katvāti attho. Upaghāteti vināseti. Omadditvāti abhibhavitvā. Vadatoti vadantassa. ‘‘Bālassa nissayo dātabbo’’ti duke āgataṃ, idha pana ‘‘na dātabbo’’ti vuttaṃ, āpattibāhullaṃ sandhāya nādātabbaṃ, ‘‘imasmā vihārā paraṃ mā nikkhamāhi, vinayadharānaṃ vā santikaṃ āgaccha vinicchayaṃ dātu’’nti vutte tassa vacanaṃ na gahetabbanti attho. Tikabhojanaṃ nāma sace tayo hutvā bhuñjanti, gaṇabhojanena anāpatti, idaṃ sandhāya tikaṃ. ‘‘Pasutto’’ti bāhullato vuttaṃ. Atha vā nipajjitvāti attho. ‘‘Idaṃ ṭhapetvā gacchāmi, tāvakālikaṃ bhante dethāti vutte ‘navakammādiatthaṃ vinā dātuṃ na vaṭṭatī’’ti likhitaṃ. Vikappetvā ṭhapitaṃ vassikasāṭikaṃ pacchime pāṭipadadivase nivāsento dukkaṭaṃ āpajjatīti attho. Apaccuddharitvāti paccuddharaṇaṃ akatvāti attho. ‘‘Vikappetu’’nti vacanato avikappanapaccayā āpatti hemante āpajjati, vikappanā pana kattikapuṇṇamadivase kātabbāti dassanatthaṃ vuttanti ñātabbaṃ. Ayaṃ nayo avikappanaṃ sandhāya, purimo vikappitaparibhogapaccayāpattiṃ sandhāya. Vatthapaṭicchādi sabbakappiyatāyāti vatthapaṭicchādi sabbattha kappiyattāti attho. Keci imamatthaṃ asallakkhetvā ‘‘vatthapaṭicchādi sabbakappiyatā tāya paṭicchannenā’’ti likhanti. ‘‘Vatthameva paṭicchādi vatthapaṭicchādī’’ti viggahattā ‘‘tāyā’’ti na yujjati. ‘‘Tenā’’ti bhavitabbattāti idaṃ sabbaṃ aññatarasmiṃ gaṇṭhipade likhitaṃ, vicāretvā gahetabbaṃ.

69四法门之注释

Catukkavāravaṇṇanā

324324.以四种方式犯过……乃至……由羯磨语犯过：此处，凡由羯磨语所犯之过，并非由身等所犯，因此连同羯磨语，犯过之法有七种。若如此，则与“六种犯过之因”的说法相违，那些才是犯过之法。若彼处亦可得身等或合或分，则“以四种方式”不合理，应说“以六种方式犯过”。如此，这些经文便成相违。如何不相违？因有表与无表之别。身等之作为是犯过，其中有些由有表身犯，有些由有表语犯，有些由有表身语犯；而非作为之犯过，有些由羯磨语犯，且那确实唯由剩余的无表身语而犯，非离此，因有言：“若不以身语舍，羯磨语终了时犯僧残”（波罗夷414）。或总说：有些过由身犯，有些由语犯，有些由身语犯。其中由身语犯者，有些唯由身语犯，有些由羯磨语犯，应知此义。如此则不相违。

324.Catūhākārehi āpattiṃ āpajjati…pe… kammavācāya āpajjatīti ettha yañhi āpattiṃ kammavācāya āpajjati, na tattha kāyādayoti āpannaṃ, tato kammavācāya saddhiṃ āpattikarā dhammā sattāti āpajjati, evaṃ sati ‘‘cha āpattisamuṭṭhānānī’’ti vacanavirodho, tāni eva āpattikarā dhammā nāma. Atha tatthāpi kāyādayo ekato vā nānāto vā labbhanti, catūhākārehīti na yujjatīti ‘‘chahākārehi āpattiṃ āpajjatī’’ti vattabbaṃ siyāti evaṃ etāni suttapadāni virodhitāni honti. Kathaṃ avirodhitāni? Saviññattikāviññattikabhedabhinnattā. Kāyādīnaṃ yā kiriyā āpatti, naṃ ekaccaṃ kāyena saviññattikena āpajjati, ekaccaṃ saviññattikāya vācāya, ekaccaṃ saviññattikāhi kāyavācāhi āpajjati, yā pana akiriyā āpatti, taṃ ekaccaṃ kammavācāya āpajjati, tañca kho avasiṭṭhāhi aviññattikāhi kāyavācāhiyeva, na vinā ‘‘no ce kāyena vācāya paṭinissajjati, kammavācāpariyosāne āpatti saṅghādisesassā’’ti (pārā. 414) vacanato, avisesena vā ekaccaṃ āpattiṃ kāyena āpajjati, ekaccaṃ vācāya , ekaccaṃ kāyavācāhi . Yaṃ panettha kāyavācāhi, taṃ ekaccaṃ kevalāhi kāyavācāhi āpajjati, ekaccaṃ kammavācāya āpajjatīti ayamattho veditabboti evaṃ avirodhitāni honti.

51此处略说义释：以身犯过者，或以有表身作不应作而犯某过，或以无表身不作应作而犯过，此二皆名身业。因世间于未作亦说为“作”，如“我作恶，我未作福”等；教法中亦如“贤友阿难，此是汝之恶作，因汝不问世尊”（小品443）等。如此，依律之用语，以身不作亦名“身业”。此理亦适用于“以语犯过”等。“前进”指人，于前导行中。“前进”指于一切业中先行、为前导。依初生之力：于初劫时，先生起男性相，即名为“前”的男性相生起的意思。一百三十：此处，不共的波罗夷亦被包含在内，因犯波罗夷者已不堪为比丘。然有说：“以不共之言，总说而举”。又有说：“一百三十学处是读法”。比丘与比丘尼于四波罗夷中，即指共者。有“事异而犯不异”，此是第一问，此处名第二。有“犯同类而事不同类”，此无差别。“思语”指以慧而语。“应受礼敬者”指如坐而举首礼拜。从第九位比丘起，不应从座起迎。总说：指对和尚、或其他正在进食者、或附近任何年长者。即使正在进食者，亦应起立让座。“此处不许”说者：指住于边地而说“此处不许”者，犯不谙律之恶作。因说许者“不许”，即名断坏制戒。同样，于“此处许”等中，住而说“此处许”者，应问通达律之比丘的意思。

Tatrāyaṃ samāsato atthavibhāvanā – kāyena āpajjatīti kāyena saviññattikena akattabbaṃ katvā ekaccaṃ āpajjati, aviññattikena kattabbaṃ akatvā āpajjati, tadubhayampi kāyakammaṃ nāma. Akatampi hi loke ‘‘kata’’nti vuccati ‘‘dukkaṭaṃ mayā, yaṃ mayā puññaṃ na kata’’nti evamādīsu, sāsane ca ‘‘idaṃ te, āvuso ānanda, dukkaṭaṃ, yaṃ tvaṃ bhagavantaṃ na pucchī’’ti (cūḷava. 443) evamādīsu, evamidha vinayapariyāyena kāyena akaraṇampi ‘‘kāyakamma’’nti vuccati. Ayameva nayo ‘‘vācāya āpajjatī’’tiādīsu. Puratīti puriso, pura aggagamane. Puratīti purato gacchati sabbakammesu pubbaṅgamo hoti. Paṭhamuppannavasenāti paṭhamakappiyesu hi paṭhamaṃ purisaliṅgaṃ uppajjati, ‘‘purima’’nti saṅkhaṃ gataṃ purisaliṅgaṃ jāyatīti attho. Sataṃ tiṃsa cāti ettha asādhāraṇāpi pārājikā no antogadhāyeva jātā pārājikāpannānaṃ bhikkhubhāvāya abhabbattā. ‘‘Asādhāraṇavacanena pana sāmaññena uddhaṭānī’’ti vadanti. ‘‘Satañceva tiṃsañca sikkhāpadānīti pāṭho’’ti ca vadanti. Bhikkhussa ca bhikkhuniyā ca catūsu pārājikesūti sādhāraṇesu eva. Atthi vatthunānattatā no āpattinānattatāti paṭhamapañho idha dutiyo nāma. Atthi āpattisabhāgatā no vatthusabhāgatāti etena viseso natthi. Mantābhāsāti matiyā bhāsā. ‘‘Abhivādanārahāti yathānisinnāva sīsaṃ ukkhipitvā vandanti. Navamabhikkhunito paṭṭhāya anuṭṭhitabbato āsanā na paccuṭṭhenti. Avisesenāti upajjhāyassa, itarassa vā vippakatabhojanassa, samīpagato yo koci vuḍḍhataroti attho. Vippakatabhojanenāpi hi uṭṭhahitvā āsanaṃ dātabbaṃ. Idha na kappantīti vadantopīti paccantimajanapadesu ṭhatvā ‘‘idha na kappantī’’ti vadanto vinayātisāradukkaṭaṃ āpajjati. Kappiyañhi ‘‘na kappatī’’ti vadanto paññattaṃ samucchindati nāma. Tathā idha kappantītiādīsupi ṭhatvā ‘‘idha kappantī’’ti vadanto vinayāgatabhikkhu vinayo pucchitabboti attho.

72五法门之注释

Pañcakavāravaṇṇanā

325325.不邀请人。‘被邀请且全程受食的比丘，未告知在场的比丘’（《波逸提》299）由此语可知，因无邀请，乞食者不告而食是许可的。以‘病时’等作意后，决意食物而受用，名为食物。‘我将自己那份饭食给某某’这样说，并非指定。在背后说无德之语是毁誉。当面指责是呵责。由于戒坏与见坏属于律的范畴，故说它们与其他三项合为五法。因‘以持律者为第五的僧团’（《大品》259）之说，故有五法。意为某寺有一位长老。‘从臾那地区’被写为‘指中国之地’。忆念八劫，意为生起了宿命智。意为站在邻近之处。成为白所成之业，即在白提出之时成为业。再由羯磨语成就业。白之范围，即仅由白所作之处为其范围，在白二羯磨等中，初次提出即是其处所。在阿兰若中，有此等利益，意为有如此之义。

325.Naupeti puggalo. ‘‘Nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā’’ti (pāci. 299) vacanato nimantanābhāvā piṇḍapātikassa anāmantacāro vaṭṭati. ‘‘Gilānasamayo’’tiādinā ābhogaṃ katvā bhojanaṃ adhiṭṭhahitvā bhojanaṃ nāma. ‘‘Mayhaṃ bhattapaccāsaṃ itthannāmassa dammī’’ti evaṃ avikappanā. Parammukhe aguṇavacanaṃ ayaso. Sammukhā garahā. Sīladiṭṭhibyasanānaṃ vinayapariyāpannattā tehi saddhiṃ itare pañcakaṃ pūretuṃ vuttā. ‘‘Vinayadharapañcamena gaṇenā’’ti (mahāva. 259) vuttattā pañcakaṃ jātaṃ. Aññatarasmiṃ vihāre eko theroti attho. ‘‘Yonakavisayatoti cīnaṭṭhānā’’ti likhitaṃ. Aṭṭha kappe anussarīti pubbenivāsañāṇaṃ nibbattesīti attho. Anantare ṭhāne ṭhatvāti attho. Ñattiyā kammappatto hutvāti ñattiṭṭhapitakāle kammappatto hoti. Puna kammavācāya kammasiddhi. Ñattikhettanti ñattiyāva kātabbaṭṭhānaṃ tassā khettaṃ, ñattidutiyādikamme paṭhamaṭṭhapanaṃ tassā okāso nāma. Āraññake idañcidañcānisaṃsanti evaṃ idamatthitanti attho.

74六法门之注释

Chakkavāravaṇṇanā

326326.‘应持守六年为最长期限’因在《分别》中有文句，故如此说。十四种最长期限，有九组六法。如何？第一组为一组六法，其余八组中，每一组与一组六法结合，如此在中间省略处说了三组六法。如何？以‘由第四种犯缘生起六种罪’等方法，与第五、第六种犯缘合为三组六法。贪等六种为争论之根，同样为举罪之根。雨浴衣纵向六搩手。善逝衣横向六搩手。持未完成之衣离去时，有完成边际、决意边际、住处边际、闻边际、界外边际、共担边际等六种，在持取项中也有六种，故有两组六法。在七法项中，加上离去边际则为七种。

326.‘‘Chabbassaparamatā dhāretabba’’nti vibhaṅge pāṭhattā evaṃ vuttaṃ. Cuddasaparamāni nava chakkāni honti. Kathaṃ? Paṭhamaṃ ekaṃ chakkaṃ, sesesu aṭṭhasu ekekena saddhiṃ ekekanti evaṃ tīṇi chakkāni antarapeyyāle vuttāni. Kathaṃ? ‘‘Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjatī’’tiādinā nayena pañcamena, chaṭṭhena ca tīṇi chakkāni. Lobhādayo cha vivādamūlāni, tathā anuvādassa. Dīghaso cha vidatthiyo vassikasāṭikāya. Tiriyaṃ cha vidatthiyo sugatacīvarassa. Vippakatacīvaraṃ ādāya pakkamane niṭṭhānantiko, sanniṭṭhānanāsana savana sīmātikkantikasahubbhārāti cha, samādāya vārepi chāti chakkadvayaṃ. Sattake pakkamanantikena saha satta.

76七法门之注释

Sattakavāravaṇṇanā

327327.即在六法项中所说者，应以七法的方式组合，故六法项中所说的十四种最长期限，应以七法的方式组合。在第七项中，于黎明升起时成为应舍，如‘该比丘应与此衣别离六夜为最长期限，若超过此期限别离’所说，成为应舍。在《瞻波犍度》中，善逝衣诵品之后，以‘然而，诸比丘，此处有比丘无有可见之罪，而僧团或众多比丘或一人举其罪’等方法所说的七法。

327.Chakkevuttāniyeva sattakavasena yojetabbānīti chakke vuttacuddasaparamāni sattakavasena yojetabbāni. Sattame aruṇuggamane nissaggiyanti ‘‘chārattaparamaṃ tena bhikkhunā tena cīvarena vippavasitabbaṃ, tato ce uttari vippavaseyyā’’ti evaṃ vuttaṃ nissaggiyaṃ hoti. Campeyyakkhandhake sugatacīvarabhāṇavārassa parato ‘‘idha pana, bhikkhave, bhikkhussa na hoti āpatti daṭṭhabbā, tamenaṃ codeti saṅgho vā sambahulā vā ekapuggalo vā’’tiādinā nayena vuttasattakāti.

78八法门之注释

Aṭṭhakavāravaṇṇanā

328328.与他一起举行布萨等事是利益，不举行是过患，因此意为‘见到这八种利益者’。说‘毁誉是骂詈’。于事前他有‘我将说妄语’之心，于正说时有‘我正说妄语’之心，于说后有‘我已说妄语’之心，颠倒其见、忍、乐、想、想，如此成为不净作、不受持作等八种非残食。酥油等八种，于第八种黎明升起时成为应舍。比丘尼的具足戒为八语，因是二部僧白四羯磨。雨浴衣的施与等八种愿。

328. Tena saddhiṃ uposathādikaraṇaṃ ānisaṃso, akaraṇaṃ ādīnavo, tasmā ete aṭṭhānisaṃse sampassamānenāti attho. ‘‘Ayaso akkoso’’ti vuttaṃ. Pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ khantiṃ ruciṃ bhāvaṃ saññanti evaṃ akappiyakataṃ hoti appaṭiggahitakatantiādayo aṭṭha anatirittā. Sappiādi aṭṭhame aruṇuggamane nissaggiyaṃ hoti. Aṭṭhavācikā bhikkhunīnaṃ upasampadā ubhatoñatticatutthattā. Vassikasāṭikadānādīni aṭṭha varāni.

80九法门之注释

Navakavāravaṇṇanā

329329.由九位比丘而分裂。除人肉外，以九种肉作决断。僧伽帝等九种衣，有美与不美。其意是：这些衣从决意之时起，不应再分配；从决意之时起，若不先舍，不应再分配。善逝衣九搩手。以‘对别众比丘尼僧团，有别众想而教诫’等方法，在非法羯磨中，依波逸提说了两组九法。

329. Navahi bhikkhūhi bhijjati. Manussamaṃsavajjehi nava maṃsehi vinicchayo. Sundaraṃ na sundaranti saṅghāṭiādīni nava cīvarāni. Tāneva adhiṭṭhitakālato paṭṭhāya na vikappetabbāni, adhiṭṭhitakālato paṭṭhāya apaccuddharitvā na vikappetabbānīti adhippāyo. Nava vidatthiyo sugatacīvarassa. ‘‘Vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadatī’’tiādinā nayena adhammakamme dve navakāni pācittiyavasena vuttāni.

82十法门之注释

Dasakavāravaṇṇanā

330330.‘有少许诤事，且非已行已决’等（《小品》204），有十种非法筹。相反的为合法。与《止犍度》中所说者具足，此为关联。‘或放入覆肩衣，十种’之说，因这些是净许的。母护等十种妇女。财买等十种妻。‘给予学法认可后，于她十年时，在她十二年时，她自己也将成为十二年’如此，应受出罪认可。有记载：‘针对持律者，以“不知罪与无罪”开始，直至“两者……乃至……随好”说五支后，再以“不知罪与无罪”开始，直至“且于诤事不善裁决”说五支，如此各各为五，合为十。’‘应给予十年比丘尼依止’在某些典籍中不存在，虽然不存在，但有此读诵。

330. ‘‘Oramattakañca adhikaraṇaṃ hoti, na ca gatigata’’ntiādinā (cūḷava. 204) dasa adhammikā salākaggāhā. Viparītā dhammikā. Samathakkhandhake vuttehi samannāgato hotīti sambandho. ‘‘Saṃkaccikaṃ vā pakkhipitvā dasā’’ti vuttaṃ kappiyattā etesaṃ. Māturakkhitādayo dasa itthiyo. Dhanakkītādayo dasa bhariyā. ‘‘Sikkhāsammutiṃ datvā dasavassāya tassā dvādasavassakāle sayampi dvādasavassā bhavissatī’’ti vuṭṭhāpanasammuti sāditabbā. ‘‘Vinayadharasseva ‘āpattānāpattiṃ na jānātī’ti ārabbha yāva ‘ubhayāni kho panassa…pe… anubyañjanaso’ti pañcaṅgāni vatvā punapi ‘āpattānāpattiṃ na jānāti’cceva ārabbha yāva ‘adhikaraṇe ca na vinicchayakusalo hotī’ti pañca vuttā, te tathā tathā pañca pañca katvā dasa hontī’’ti likhitaṃ. ‘‘Dasavassāya bhikkhuniyā nissayo dātabbo’’ti ekaccesu potthakesu natthi, kiñcāpi natthi, pāṭho eva pana hoti.

84十一法门之解释

Ekādasakavāravaṇṇanā

331331.‘九种出离’即不显示。病即是病苦。或为病之障碍。

331.Navodāyanti na pakāsenti. Rogameva rogātaṅkaṃ. Rogantarāyaṃ vā.

86增一法门之解释已毕。

Ekuttarikanayavaṇṇanā niṭṭhitā.

87伍波萨他等问答之解释

Uposathādipucchāvissajjanāvaṇṇanā

332332.‘僧团，尊者，我自恣’等，名为自恣语，如同《律训偈颂》中一样。

332. ‘‘Saṅghaṃ, bhante, pavāremī’’tiādi pavāraṇakathā nāma vinītagāthāsu viya.

89义利论之解释

Atthavasapakaraṇavaṇṇanā

334334. 基于十种目的。在此，对于每一条学处的制定，由于显示了功德殊胜，以及未制定时显示了过患，故有僧团优良。其中，随其所应，对于世间违犯、非制定不生的学处的制定，加行清净是功德；而对于制定方生、属于应当学的世间违犯的制定，修行清净是功德；对于制定违犯，由于能带来少欲等功德，意乐清净是功德，因此他说：“宣说了易护持、易奉养、少欲、赞叹少欲者”。应知这也是沙门行仪清净的功德。或者，对于世间违犯的制定，由于过患明显，故有僧团优良；对于制定违犯的制定，由于功德明显，故有僧团安乐。同样，应知：由第一种而有对恶行者的折伏，由第二种而有对善行者的安乐住；由第一种而有对来世诸漏的遮止，由第二种而有对现世诸漏的遮止；同样，由第一种而有未信者生信，由第二种而有已信者增长；同样，由第一种而有正法久住，由第二种而有律的护持。或者依《附随》的方法：由第一种而有对恶欲比丘的断除党羽，由第二种而有对在家人的悲悯。这确实说过：“基于两种目的，如来为弟子们制定了学处：为了悲悯在家人，为了断除恶欲者的党羽”（《附随》498）。同样，也应依现世与来世的怨恨、过失、不善来作连结。这确实说过：“基于两种目的……制定了：为了遮止现世的怨恨、来世的怨恨”等（《附随》498）。再者，在此，一切与未作请求相关者、与困扰在家人相关者、以及与保护他们的净信、财富、戒行相关者，名为为了悲悯在家人而制定；污家、别众食是为了断除恶欲者的党羽而制定。应知：一切世间违犯是为了遮止现世与来世的怨恨等；与女人相约是为了防护现世与来世的怨恨等。再者，在此，从最初开始，应知正是依于十种目的之章节而作决断。

334.Dasa atthavase paṭiccāti ettha tassa tassa sikkhāpadassa paññāpane guṇavisesadīpanato, apaññāpane ādīnavadassanato ca saṅghasuṭṭhutā hoti. Tattha yathāsambhavaṃ lokavajjassa apaṇṇattisambhavassa paññāpane payogavisuddhi guṇo. Paṇṇattisambhavassa pana sekhiyassa lokavajjassa paññāpane paṭipattivisuddhi guṇo, paṇṇattivajjassa āsayavisuddhi guṇo appicchādiguṇāvahanato, tenevāha ‘‘subharatāya suposatāya appicchatāya appicchassa vaṇṇaṃ bhāsitvā’’ti. Samaṇācāravisuddhi cassa guṇoti veditabbaṃ. Atha vā lokavajjassa paññāpane saṅghasuṭṭhutā hoti pākaṭādīnavato, paṇṇattivajjassa paññāpane saṅghaphāsutā hoti pākaṭānisaṃsattā. Tathā paṭhamena dummaṅkūnaṃ niggaho, dutiyena pesalānaṃ phāsuvihāro, paṭhamena samparāyikānaṃ āsavānaṃ paṭighāto, dutiyena diṭṭhadhammikānaṃ, tathā paṭhamena appasannānaṃ pasādo, dutiyena pasannānaṃ bhiyyobhāvo, tathā paṭhamena saddhammaṭṭhiti, dutiyena vinayānuggaho hotīti veditabbo. Parivāranayena vā paṭhamena pāpicchānaṃ bhikkhūnaṃ pakkhupacchedo, dutiyena gihīnaṃ anukampā hoti. Vuttañhetaṃ ‘‘dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ gihīnaṃ anukampāya pāpicchānaṃ pakkhupacchedāyā’’ti (pari. 498). Tathā diṭṭhadhammikasamparāyikānaṃ verānaṃ vajjānaṃ akusalānaṃ vasenapi yojanā kātabbā. Vuttañhetaṃ ‘‘dve atthavase…pe… paññattaṃ diṭṭhadhammikānaṃ verānaṃ samparāyikānaṃ verānaṃ paṭighātāyā’’tiādi (pari. 498). Apicettha sabbampi akataviññattipaṭisaṃyuttaṃ, gihīnaṃ pīḷāpaṭisaṃyuttaṃ, tesaṃ pasādabhogakkhayarakkhāpaṭisaṃyuttañca gihīnaṃ anukampāya paññattaṃ nāma, kuladūsakagaṇabhojanāni pāpicchānaṃ pakkhupacchedāya paññattaṃ. Sabbaṃ lokavajjaṃ diṭṭhadhammikasamparāyikaverādipaṭighātāya , mātugāmena saṃvidhānaṃ diṭṭhadhammikaverādisaṃvarāya paññattanti veditabbaṃ. Apicettha ādito paṭṭhāya dasaatthavasapakaraṇameva nissāya vinicchayo veditabbo.

61以事之违犯为缘，凡是纯属不善者；

Vatthuvītikkamena yaṃ, ekantākusalaṃ bhave;

62彼为僧团优良故，作为世间违犯而制定。

Taṃ saṅghasuṭṭhubhāvāya, paññattaṃ lokavajjato.

63波罗夷等，

Pārājikādiṃ,

64唯由制定之了知，于此犯戒非他故；

Paññattijānaneneva, yatthāpatti na aññathā;

65彼亦为法住立，或为生信与增长。

Taṃ dhammaṭṭhitiyā vāpi, pasāduppādabuddhiyā.

66与说法相应者及其他应当学，此即由制定产生的世间违犯。即使没有对事或制定的违犯思，若做了被禁止的，或未做应做的，凡有犯戒生起，除了饮酒之外，应知这一切都是制定违犯。其中，呵责者波逸提，‘若比丘对如法僧事给了同意后又生讥嫌，波逸提’（波逸提475），‘若比丘在僧团进行裁决议论时，不给同意便从座起离去，波逸提’（波逸提480），‘若比丘在和合僧团给了衣服后又生讥嫌……波逸提’（波逸提485）等，是为了僧团安乐而制定。‘异语者、恼乱者波逸提’（波逸提101），对波罗夷等的毁訾有僧残等，是为了折伏恶行者；侵入、驱出、窃听等学处是为了善行者的安乐住；一切世间违犯是为了遮止现世与来世的诸漏；一切制定违犯只是为了防护现世的诸漏。一切与在家人相关者，是为了未信者生信或已信者增长。特别是阿栗咤沙弥学处，以及一般关于资具的界限相关者，是为了正法久住，‘此是少欲者之法，此非多欲者之法’（长部3.358；增支部8.30）等经文在此是证明。‘毁訾学处者（波逸提439）、迷惑者波逸提’等（波逸提444），应知是为了律的护持而制定。若问：‘草木戒波逸提’（波逸提90）是为了什么目的？为了未信者生信，已信者增长。如何呢？

Dhammadesanāpaṭisaṃyuttaṃ itarañca sekhiyaṃ, idaṃ paṇṇattisambhavaṃ lokavajjaṃ nāma. Vatthuno, paññattiyā vā vītikkamacetanāyābhāvepi paṭikkhittassa karaṇe, kattabbassa akaraṇe vā sati yattha āpatti pahoti, taṃ sabbaṃ ṭhapetvā surāpānaṃ paṇṇattivajjanti veditabbaṃ. Tattha ukkoṭanake pācittiyaṃ, ‘‘yo pana bhikkhu dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ āpajjeyya, pācittiyaṃ (pāci. 475), yo pana bhikkhu saṅghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṃ (pāci. 480), yo pana bhikkhu samaggena saṅghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjeyya…pe… pācittiya’’nti (pāci. 485) evamādi saṅghaphāsutāya paññattaṃ. ‘‘Aññavādake vihesake pācittiyaṃ (pāci. 101), pārājikādīhi anuddhaṃsane saṅghādisesādi ca dummaṅkūnaṃ niggahāya, anupakhajjanikkaḍḍhanaupassūtisikkhāpadādi pesalānaṃ phāsuvihārāya, sabbaṃ lokavajjaṃ diṭṭhadhammikasamparāyikānaṃ āsavānaṃ paṭighātāya, sabbaṃ paṇṇattivajjaṃ diṭṭhadhammikānameva saṃvarāya. Sabbaṃ gihipaṭisaṃyuttaṃ appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya ca. Visesena ariṭṭhasamaṇuddesasikkhāpadaṃ, sāmaññena paccayesu mariyādapaṭisaṃyuttañca saddhammaṭṭhitiyā, ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassā’’ti (dī. ni. 3.358; a. ni. 8.30) ādisuttamettha sādhakaṃ. ‘‘Sikkhāpadavivaṇṇake (pāci. 439) mohanake pācittiya’’ntiādi (pāci. 444) vinayānuggahāya paññattanti veditabbaṃ. ‘‘Bhūtagāmapātabyatāya pācittiya’’nti (pāci. 90) idaṃ kimatthanti ce? Appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya ca. Kathaṃ?

67‘草木是有生命的’，持无颠倒见者；

‘‘Bhūtagāmo sajīvoti, avipallattadiṭṭhino;

68由彼愤怒想，于佛弟子生净信；

Tassa kopanasaññāya, pasādo buddhasāvake.

69‘此是无生命想’，不愤怒者如何，牟尼？

‘‘Nijjīvasaññitaṃpetaṃ, akopento kathaṃ muni;

70若对有生命者愤怒，无过失者，在允许鱼肉的许可中？

Jīvaṃ kopeyya niddoso, macchamaṃsānujānane.

71如是者——

Evampi –

72由彼愤怒想，于佛弟子生净信；

‘‘Tassa kopanasaññāya, pasādo buddhasāvake;

73由此，这些外道师，远离了草木；

Yato titthakarāvime, viratā bhūtagāmato;

74为了守护世间心，牟尼由此亦远离。

Lokassa cittarakkhatthaṃ, tatopi virato munī’’ti. –

75已信者得以增长。

Pasannānaṃ bhiyyobhāvo hoti.

76由于远离、坐卧处、受用、渴爱之力，守护无生命、有限量；

Vivittasenāsanabhogataṇhāvasenanijjīvamitārakkhaṃ;

77佛陀避开趋向低劣者；

Buddhobhininnañca vivajjayanto;

78并于此处制定了学处。

Sikkhāpadaṃ tattha ca paññapesi.

79即使是无生命的肉，对食用者、行者；

Nijjīvassāpi maṃsassa, khādanakaṃ yatiṃ pati;

80见到人们在指责，便舍弃了草木。

Nindamānaṃ janaṃ disvā, bhūtagāmaṃ pariccaji.

81由于三节清净，在允许鱼肉的许可中；

Tikoṭiparisuddhattā, macchamaṃsānujānane;

82缘于肉的许可，于业有见执之怖畏。

Paṭicca maṃsānujānanaṃ, kamme diṭṭhippasaṅgabhayā.

83为未审察的世间，及因悲悯他人故；

Aparikkhakassa lokassa, parānuddayatāya ca;

84于草木戒，因有杀生执之怖畏。

Bhūtagāmapātabyatāya, pāṇātipātappasaṅgabhayā.

85在此，世尊允许了同义词（的使用），但出于对他人恶行结缘的畏惧，禁止了指定（某人）而作（的布施）。然而在此处，为了表明破坏草木植物并无恶行，应知世尊允许了为自己而用的精舍和小屋。于此，种种被称为特殊用途的义利被分别阐述，故称为《义利分别》。

Tattha pariyāyavacanaṃ anujāni bhagavā, uddissa kataṃ paṭikkhipi parassa vā pāpappasaṅgabhayena. Idha pana bhūtagāmapātabyatāya pāpābhāvañāpanatthaṃ attuddesikaṃ vihāraṃ, kuṭiñca anujānīti veditabbaṃ. Pakiriyanti ettha te te payojanavisesasaṅkhātā atthavasāti atthavasapakaraṇanti.

116大品之解释已毕。

Mahāvaggavaṇṇanā niṭṭhitā.

86第一偈颂的结集释注

Paṭhamagāthāsaṅgaṇikavaṇṇanā

118于七城所制学处之解释

Sattanagaresu paññattasikkhāpadavaṇṇanā

335335. “Vacanasampaṭicchanatthe”意为“在领受言语的意义上”，是不变词。三百五十。指人身。超过，即超过十日的最多衣。黑色，即“纯黑色”所说的黑色。真实，即说真实语。次第食，即次第进食。于比丘尼中，“辱骂”指若比丘尼辱骂或毁谤比丘。“内衣”指接受非亲戚比丘尼的衣服。金钱，即金钱交易。线，指自己求线后让织工织。挑拨，指挑拨、抱怨。比丘尼所煮的食，即比丘尼所煮的团食。行，指被邀请且已食饱时，尚有（食物）。给衣后，指和合僧团给衣后。“Vosāsanti”指比丘们被邀请到俗人家中进食，她也在那里。村外游行，指“若比丘尼跳舞或唱歌”以及“于雨安居内游行”所说的两者。以给同意，指以给别住者的同意，令式叉摩那出罪。四波罗夷，比丘尼的自乞小屋、混丝毯、与未受具足戒者同宿、掘地。“Gaccha devata”意为破坏草木植物、浇有虫之水。大寺，即大精舍。其他，指其他言论。门，指至门闩处。“Anādariyapācitti”的经文是“若被如法说时，以不恭敬心犯波逸提”。乳饮，指发出嘶嘶声而饮。羊毛与钵，指洗羊毛与不足五缀的钵。教诫与药，指前往比丘尼住处教诫，以及此后求药。针与林野，指“骨制、牙制或角制的针筒”以及“那些林野的住处，有危险……应告知”。教诫，指若比丘尼为了教诫或共住而不去。四波罗夷等，是在两座城市中制定的（学处）的汇集。

335. Vacanasampaṭicchanatthe vā nipātoti attho. Aḍḍhuḍḍhasatānīti tīṇi satāni, paññāsāni ca. Viggahanti manussaviggahaṃ. Atirekaṃ vāti dasāhaparamaṃ atirekacīvaraṃ. Kāḷakanti ‘‘suddhakāḷakāna’’nti (pārā. 552-554) vuttakāḷakaṃ. Bhūtanti bhūtārocanaṃ. Paramparabhattanti paramparabhojanaṃ. Bhikkhunīsu ca akkosoti yā pana bhikkhunī bhikkhuṃ akkoseyya vā paribhāseyya vā (pāci. 1029). Antaravāsakanti aññātikāya bhikkhuniyā cīvarapaṭiggahaṇaṃ. Rūpiyanti rūpiyasabbohāraṃ. Suttanti sāmaṃ suttaṃ viññāpetvā tantavāyehi. Ujjhāpanaketi ujjhāpanake khīyanake. Pācitapiṇḍanti bhikkhunīpaapācitapiṇḍapātaṃ. Cārittanti nimantito sabhatto samāno santaṃ. Cīvaraṃ datvāti samaggena saṅghena cīvaraṃ datvā. Vosāsantīti bhikkhū paneva kulesu nimantitā bhuñjanti (pāci. 558), tattha cesā. Giraggacariyāti ‘‘yā pana bhikkhunī naccaṃ vā gītaṃ vā’’ti (pāci. 834) ca, ‘‘antovassaṃ cārikaṃ careyyā’’ti (pāci. 970) ca vuttadvayaṃ. Chandadānenāti pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya (pāci. 1167). Pārājikāni cattāri, bhikkhunīnaṃ saññācikakuṭiñca kosiyamissasanthatañca seyyā ca anupasampannena saha pathavīkhaṇanaṃ. Gaccha devateti bhūtagāmapātabyatā sappāṇakaudakasiñcananti attho. Mahāvihāroti mahallakavihāro. Aññanti aññavādakaṃ. Dvāranti yāvadvārakosā. ‘‘Anādariyapācittīti ca sahadhammikaṃ vuccamāno’’ti pāṭho. Payopānanti surusurukārakaṃ. Eḷakalomāni patto cāti eḷakalomadhovāpanañca ūnapañcabandhanapatto ca. Ovādo ceva bhesajjanti bhikkhunupassayaṃ upasaṅkamitvā ovādo taduttaribhesajjaviññāpanañca. Sūci araññakoti ‘‘aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcighara’’nti (pāci. 517) ca ‘‘yāni kho pana tāni āraññakāni senāsanāni sāsaṅka…pe… paṭidesetabba’’nti (pāci. 570) ca. Ovādoti yā pana bhikkhunī ovādāya vā saṃvāsāya vā na gaccheyya (pāci. 1055). Pārājikāni cattārītiādi dvīsu nagaresu paññattasampiṇḍanaṃ.

120四种违犯之解释

Catuvipattivaṇṇanā

336336. 在三十一种重罪中，两边共有八波罗夷，比丘的十三僧残，比丘尼的十僧残。依共通与不共通而言，有八种称为无余的波罗夷。那即是戒的违犯。为了详细说明，以“波罗夷”等回答了所问。经文是“其中，凡此……以嘲笑意图辱骂”。除了以粗恶行相而来的违犯，依提问次第开始回答乃至第三问。随举比丘尼的八种乃至第三僧残，因在此被问，故成为紧接着的问题。

336.Ekatiṃsāye garukāti ubhato aṭṭha pārājikā, bhikkhūnaṃ terasa, bhikkhunīnaṃ dasa ca saṅghādisesā. Sādhāraṇāsādhāraṇavasena aṭṭha anavasesā nāma pārājikāni. Tadevāti sīlavipattiṃyeva. Vitthārato dassetuṃ ‘‘pārājika’’ntiādinā apucchitameva vissajjitaṃ. ‘‘Tattha yo cāyaṃ, akkosati hasādhippāyo’’ti pāṭho. Duṭṭhullavibhāvanavasenāgatavipattiṃ ṭhapetvā pucchāpaṭipāṭiyā yāvatatiyakapañhaṃ vissajjitumārabhi. Ukkhittānuvattikā bhikkhunī aṭṭha yāvatatiyakasaṅghādisesā idha pucchitattā anantarapañhā nāma jātā.

122截断等之解释

Chedanakādivaṇṇanā

337337. 超过尺寸的床、坐具、痒疮覆布、雨浴衣、善逝衣量、比丘尼的浴衣，这是六种应截断（之戒）。离衣宿的羯磨等，是四种羯磨。如此而来的“这是此处的适当行仪”，是七种适当行仪。

337. Pamāṇātikkantamañcanisīdanakaṇḍupaṭicchādivassikasāṭikāsugatacīvarappamāṇaṃ bhikkhunīnaṃ udakasāṭikāti cha chedanakāni. Cīvaravippavāsasammutiādayo catasso sammutiyo. ‘‘Ayaṃ tattha sāmīcī’’ti evaṃ āgatā satta sāmīciyo.

124不共等之解释

Asādhāraṇādivaṇṇanā

338338. 在结束了前面所说的十四个中间问题后，回答先前的问题。“洗与接受”的偈颂是注释师们（所作）。两种毛，以羊毛的连结为最上。

338. Pubbe vuttacuddasaparamāneva antarapañhe niṭṭhapetvā purimapañhaṃ vissajjento. Dhovanañca paṭiggahoti gāthā aṭṭhakathācariyānaṃ. Dve lomāni eḷakalomatiyojanaparamāni.

91二十二小戒——

Dvevīsati khuddakāti –

92整个比丘尼品，以及次第食；

‘‘Sakalo bhikkhunivaggo, paramparañca bhojanaṃ;

93非残食、特别带来、胜妙食，以及裸体外道；

Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;

94知而覆藏粗恶罪。

Jānaṃ duṭṭhullachādanaṃ.

95不足（戒）与女人共行，以及未离王界；

‘‘Ūnaṃ mātugāmena saddhiṃ, yā ca anikkhantarājake;

96有比丘而不告知，非时入村。

Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanaṃ.

97坐具上的学处，以及雨浴衣；

‘‘Nisīdane ca yā sikkhā, vassikāya ca sāṭikā;

98这二十二条学处，在小戒中已阐明。

Dvāvīsati imā sikkhā, khuddakesu pakāsitā’’ti. –

99异读。「族姓中亦有行为违犯」之异读不应采纳，因为该学处是共通的。「四十四者」，即此四十四。「巴拉基咖与僧残」如此宣说的学处，如此分别宣说故，名为「分别」。共通，即八者皆共通。成为巴拉基咖的分别，即巴拉基咖分别。共通学处中，七种重戒为僧残。在某一结集品中，他们引出巴利文：「或者二布萨、二自恣、四羯磨、五揭摩，不异于此」。其中，「四羯磨」因无特指，仅引出经本为善；前文也是仅就显示分别而言。说「非由诸灭诤而灭」，而在四羯磨的分别中说「由诸灭诤而灭」，这并未特指，因为仅是布萨与自恣的分别。为何？因为在此也说「仅特指布萨与自恣而作此理趣」，并且由非法别众羯磨等所犯之罪亦得灭除，应知此即「犯起」之义，这应加以审察。「二、四、三、一办事」即：二由诤事，四由举事，三由罪事，一由事事而灭，此为其义。

Pāṭho . ‘‘Kulesu cārittāpattī’’ti pāṭho na gahetabbo sādhāraṇattā tassa sikkhāpadassa. Chacattārīsā cimeti chacattārīsa ime. ‘‘Pārājikāni saṅghādiseso’’ti evaṃ vuttasikkhāpade eva vibhajitvā vuttattā vibhattiyo nāma. Sādhāraṇanti aṭṭhannampi sādhāraṇaṃ. Pārājikabhūtā vibhattiyo pārājikavibhattiyo. Sādhāraṇe sattavajjo saṅghādiseso. Aññatarasmiṃ gaṇṭhipade ‘‘atha vā ‘dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, naññathā’ti pāḷiṃ uddharanti. Tattha ‘cattāri kammānī’ti visesābhāvā uddharitapotthakameva sundaraṃ, pubbepi vibhattimattadassanavaseneva cetaṃ vuttaṃ. ‘Na samathehi vūpasamanavasenā’ti vatvā cattāri kammavibhajane ‘samathehi vūpasammatī’ti na visesitaṃ uposathappavāraṇānaṃyeva vibhāgattā. Kasmā? Etthāpi ‘uposathappavāraṇānaṃyeva visesetvā nayaṃ dethā’ti vuttattā, adhammena vaggādikammena āpattiyopi vūpasammantīti āpajjanatoti veditabba’’nti vuttaṃ, vicāretabbaṃ. Dvīhi catūhi tīhi kiccaṃ ekenāti dvīhi vivādādhikaraṇaṃ, catūhi anuvādādhikaraṇaṃ, tīhi āpattādhikaraṇaṃ, ekena kiccādhikaraṇaṃ sammatīti attho.

135巴拉基咖等罪之解释

Pārājikādiāpattivaṇṇanā

339339.「仅是文辞」即仅是异名。余即从初至中。句即学处。信即净信之心，异读作「寂心」。无财即贫穷。虽然此一文辞在「重或轻」等问答中并无，但应知它是为了说明由「且听汝语」此言所摄之义而说。又有「虚空鸟之迹」的异读，它依生起之义而契合。鸟即直飞。

339.Nibbacanamattanti vevacanamattaṃ. Seseti ādito sesā majjhantā. Padanti sikkhāpadaṃ. Saddhācittaṃ pasannacittanti attho, ‘‘santācitta’’nti vā pāṭho. Anāḷiyanti daliddaṃ. Kiñcāpi idaṃ nibbacanaṃ ‘‘garukaṃ lahukañcā’’tiādipañhe natthi, ‘‘handa vākyaṃ suṇoma te’’ti iminā pana vacanena saṅgahitassatthassa dīpanatthaṃ vuttanti veditabbaṃ. ‘‘Ākāso pakkhinaṃ gatī’’ti ca pāṭho atthi, so jātivasena yujjati. Pakkhīnanti ujukameva.

137第一偈颂集释完毕。

Paṭhamagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

101诤事分别之说明

Adhikaraṇabhedavaṇṇanā

139减损分别等之说明

Ukkoṭanabhedādivaṇṇanā

340340.「由诤事减损而显示诸灭诤之减损」——即诤事由七灭诤而灭，显示其减损七灭诤者，名为减损诤事，此为其意趣。生起即存在。「于举事中可得」等，是说由于「法、非法」等在彼（举事）中相同，故说于彼中特别可得。未击打即非由线等。未决断即非由「犯、无犯」等。「于此处生起之诤事减损……乃至草覆地减损」如是显示。记载有：「现前毗奈耶、忆念毗奈耶、自言治、多语毗奈耶未被宣说故不能减损，彼等亦无白羯磨语。故说彼等不能减损。」或即唯依律外决断——意即无律相，唯依法说之缘。或由犍度或附随所引之经。令审察、令显示。先前由法与律已决断之诤事，为和尚等之利益，说明「非法是法」等，此为其义。不平等即依身业等，依不平故名为依不平。其余亦如是。

340.Adhikaraṇaukkoṭenasamathānaṃ ukkoṭaṃ dassetunti adhikaraṇāni sattahi samathehi sammanti, tāni ukkoṭento satta samathe ukkoṭeti nāmāti adhippāyo. Pasavatīti sambhavati. ‘‘Anuvādādhikaraṇe labbhantī’tiādīni ‘dhammo adhammo’tiādīnaṃ samānattā tesu visesato labbhantī’’ti vuttaṃ. Anihatanti suttādinā. Avinicchitanti ‘‘āpattianāpattī’’tiādinā. ‘‘Tattha jātakaṃ adhikaraṇaṃ ukkoṭeti…pe… tiṇavatthārakaṃ ukkoṭetī’’ti daseva vuttā. ‘‘Sammukhāvinayapaṭiññātakaraṇayebhuyyasikā avuttattā ukkoṭetuṃ na sakkā, kammavācāpi tesaṃ natthi. Tasmā te ukkoṭetuṃ na sakkāti vadantī’’ti likhitaṃ. Pāḷimuttakavinicchayenevāti vinayalakkhaṇaṃ vinā kevalaṃ dhammadesanāmattavasenevāti attho. Khandhakato vā parivārato vā ānītasuttena. Nijjhāpenti dassenti. Pubbe dhammavinayena vinicchitaṃ adhikaraṇaṃ upajjhāyādīnaṃ atthāya ‘‘adhammaṃ dhammo’’tiādīni dīpetvāti attho. Visamāni kāyakammādīni nissitattā visamanissito. Evaṃ sesesu.

141诤事因缘等之说明

Adhikaraṇanidānādivaṇṇanā

342-3342-3.以何资具？即何资具，此处kiṃ（何）即性共相之灭尽。依先前生起之诤，而后生起之诤，名为诤因缘。由罪事之缘而犯四罪：即比丘尼知巴拉基咖法而覆藏，犯巴拉基咖；疑而覆藏，犯土喇咤亚；比丘覆藏僧残，犯波逸提；覆藏行坏，犯恶作。依先前所作减损等事，而后生起诸事。何种？即由随举等之缘。彼即诤事。

342-3.Kiṃsambhāranti kiṃparikkhāraṃ, ettha kinti liṅgasāmaññamabyayaṃ. Pubbe uppannavivādaṃ nissāya pacchā uppajjanakavivādo vivādanidānaṃ nāma. Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatīti bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti pārājikaṃ, vematikā paṭicchādeti thullaccayaṃ, bhikkhu saṅghādisesaṃ paṭicchādeti pācittiyaṃ, ācāravipattiṃ paṭicchādeti dukkaṭaṃ. Pubbe kataukkhepaniyādikiccaṃ nissāya uppajjanakakiccānaṃ. Kīdisānaṃ? Samanubhāsanādīnaṃ vasena. Taṃ hīti adhikaraṇaṃ.

344344.于诸诤事中，由何诤事而灭，为显示此故——即何时由诤事而灭，此时即唯由事诤而灭，非由其余，为显示此故而说；为显示非绝对唯由诤事而灭故。

344. Adhikaraṇesu yena adhikaraṇena sammanti, taṃ dassetunti yadā adhikaraṇehi sammanti, tadā kiccādhikaraṇeneva sammanti, na aññehīti dassanatthaṃ vuttaṃ, na ekantato adhikaraṇeneva sammantīti dassanatthaṃ.

348348.于罪诤中僧众诤论，即谓「犯耶？无犯耶？」如是等。

348.Āpattādhikaraṇesaṅgho vivadatīti āpattānāpattīti evaṃ.

353353.由无起因故，于现前毗奈耶中，未加分别羯磨之作事等，即如忆念毗奈耶等之六种，唯分出六起因。此为何故？以无摄羯磨故，不如忆念毗奈耶等有「僧现前」等之办事性，此为其意趣。

353. Samuṭṭhānābhāvato sammukhāvinaye kammassa kiriyākaraṇamiccādinā avibhajitvāva sativinayādīnaṃ channaṃyeva cha samuṭṭhānāni vibhattāni. Taṃ kasmā? Kammasaṅgahābhāvena, sativinayādīnaṃ viya saṅghasammukhatādīnaṃ kiccayatā nāma natthīti adhippāyo.

146诤事分别之说明完毕。

Adhikaraṇabhedavaṇṇanā niṭṭhitā.

107第二偈颂集释

Dutiyagāthāsaṅgaṇikavaṇṇanā

148举罪等问答之说明

Codanādipucchāvissajjanāvaṇṇanā

359359.即诤论语。谛听即善观察。异读作「令作」。不知前后，故为不熟练——某些人如是说。然此于二种事中，皆由某种威仪而行。

359. Viggāhikakathanti attho. Nisāmayāti sallakkhehi. ‘‘Kāraya’’ iti pāṭho. Pubbāparaṃ na jānāti, tasmā akovido hotīti eke. Ayaṃ pana duvidhepi kicce kenaci iriyāpathena.

109举罪章之说明

Codanākaṇḍavaṇṇanā

151审察者职责之说明

Anuvijjakakiccavaṇṇanā

360360.于审察者之问中，不问命坏。依五罪聚而问行坏。「于命坏亦如是，由入所摄故」彼等如是说。异读作「正犯」。

360. Anuvijjakapucchane ājīvavipatti na pucchitā. Pañcāpattikkhandhavasena ācāravipatti pucchitā. ‘‘Ājīvavipattiyāpi tatheva, saṅgahagamanato’’ti vadanti. ‘‘Ajjhāpajjanto’’ti pāṭho.

363363.是故，不应连结「不依于利养」。

363. Tasmā na ca āmisaṃ nissāyāti sambandhitabbaṃ.

112小战释

Cūḷasaṅgāmavaṇṇanā

155审察者行法之说明

Anuvijjakassapaṭipattivaṇṇanā

365365.依立、坐、处等，即「应如此立，应如此坐」等。为令生起想，即为令觉知「应如此说」。随顺行即置于心中。彼羞耻即何——此会众有羞耻否？此为其意趣。令说随求行已，即问「汝知随求行否？」已，令彼即依此而说。不知之过患即无明。

365.Ṭhānanisajjavatthādinissitāti ‘‘evaṃ ṭhātabbaṃ evaṃ nisīditabba’’nti evamādikā. Saññājananatthanti ‘‘evaṃ vattabba’’nti evaṃ sañjānanatthaṃ. Anuvidhiyantenāti citte ṭhapentenāti attho. Lajjā sā nu khoti kiṃ sā lajjā ayaṃ parisāti adhippāyo. Anuyogavattaṃ kathāpetvāti ‘‘kimanuyogavattaṃ jānāsī’’ti pucchitvā teneva kathāpetvā. Ajānanappasaṅgā nāma aññāṇaṃ.

367“因畏惧而由畏惧生起”，意谓以畏惧为因、由畏惧而生起，这是依因（hetu）而说的。正如“因贪染与嗔怒，贪与嗔生起”那样，也是如此。

367.‘‘Bhayena bhayā gacchatī’’ti bhayena bhayahetu bhayā gacchatīti hetuvasena vuttaṃ. Yathā ‘‘rattattā pana duṭṭhattā ca chandā dosā ca gacchatī’’ti hi vuttaṃ, evaṃ.

115大战场之注释

Mahāsaṅgāmavaṇṇanā

159“以言说而应知”等之注释

Voharantenajānitabbādivaṇṇanā

375“色与非色”者，指依青等颜色之色，以及依健康目的等非色之色，此即所说的精液之泄出。

375.Vaṇṇāvaṇṇoti nīlādivaṇṇavasena ca ārogyatthādiavaṇṇavasena ca vuttasukkavissaṭṭhi.

402“问地”者，地、土地、世界，这一切都是大地的同义词。

402.Bhūmipucchāti bhūmi puthavī jagatī cāti sabbāni pathavivevacanāni.

118迦絺那衣坏灭之注释

Kathinabhedavaṇṇanā

163迦絺那衣已成就等之注释

Kathinaatthatādivaṇṇanā

403-4“如何？以何种方式？”此非无始之施，乃暂时之事。谓“作为未来之事，成为无间之后”，因取水等之加行，于洗涤等前行之后生起，且就洗涤等事而言，由加行而生起，故如是说。然此加行于俱生缘中，其意为“此加行”。即使一法亦不可得，因无自身之俱生故。

403-4.Kinti kathaṃ. Anādiyadānaṃ tāvakālikavatthu. ‘‘Anāgatavasena anantarā hutvā’’ti udakāharaṇādipayogassa dhovanādipubbakaraṇassa pacchā uppajjanato, dhovanādikiriyañca sandhāya payogakaraṇato vuttaṃ. Purejātapaccaye panesa payogoti attho. Ekaṃ dhammampi na labhati attano purejātassa natthitāya.

165迦絺那衣等应知分类之注释

Kathinādijānitabbavibhāgavaṇṇanā

412“于色等诸法”者，指于颜色、气味等八法之中。因“雨季之最后一月”已说，故于最后一月之任何一日，皆可敷展，此义已成就。

412.Rūpādidhammesūti vaṇṇagandhādiaṭṭhakesu. ‘‘Vassānassa pacchimo māso’’ti (pārā. 218) vuttattā pacchime māse yasmiṃ vā tasmiṃ vā divase attharituṃ vaṭṭatīti siddhaṃ.

415他们说：“因‘日种亲’已说，故为长老之语。”

415. ‘‘Ādiccabandhunāti vuttattā theravacana’’nti vadanti.

168障碍问题解答论之注释

Palibodhapañhābyākaraṇakathāvaṇṇanā

415-6“决意终了者”如何于界外解除？比丘持未成之衣离去，心想“我不再回来”。当他到了界外，生起此念：“我将不完成此衣。”如此，此比丘于界外即得解除。如何于界内解除？持未成之衣离去，心想“我不再回来”，其后于彼处不得安稳住处，又回到同一住处，此时衣之障碍依然存在，而当“我将不完成此衣”之念生起时，障碍即断，故说“于界内解除”。决意终了者有两种：以“我不再回来”断住处障碍后，又回到同一住处，生起“我将不完成此衣”之决意；或立于界外，以“我将不完成此衣，我不再回来”之心生起，成为决意终了者。偈颂中“二种障碍，非前非后”亦正指此而言。“断望者如何于界内？被期望者告知‘你们应希求住处，我将派遣’，先前以‘我不再回来’断住处障碍而去，后又回到该住处，被那人告知‘我不能给与’，即成为被派遣者。”如此记载。“因有敷展，方有解除之名”，若无敷展，则不得解除，故如是说。前二种者，即于“二种迦絺那衣解除，同生同灭”所说之范畴中，首先说到的“中间持出”与“共持出”。非“离去终了”等二种。同时灭者，即达到解除之状态，此为义。

415-6. Sanniṭṭhānantiko kathaṃ bahisīmāya uddharīyati? Bhikkhu akatacīvaraṃ samādāya pakkamati ‘‘na paccessa’’nti, tassa bahisīmāgatassa evaṃ hoti ‘‘nevimaṃ cīvaraṃ kāressa’’nti, evametassa bahisīmāgatassa uddharīyati. Kathaṃ antosīmāya? Akatacīvaraṃ samādāya pakkamati ‘‘na paccessa’’nti, tato tattha phāsuvihāraṃ alabhanto tameva vihāraṃ āgacchati, tassa cīvarapalibodhoyeva ṭhito, so ca ‘‘nevimaṃ cīvaraṃ kāressa’’nti citte uppanne chijjati, tasmā ‘‘antosīmāya uddharīyatī’’ti vuttaṃ. Sanniṭṭhānantikaṃ duvidhaṃ ‘‘na paccessa’’nti āvāsapalibodhaṃ chinditvā tato punapi tameva vihāraṃ āgantvā ‘‘nevimaṃ cīvaraṃ kāressa’’nti sanniṭṭhānaṃ karoti, bahisīmāya ṭhatvā ‘‘nevimaṃ cīvaraṃ kāressaṃ na paccessa’’nti cittuppādena sanniṭṭhānantikaṃ hoti. Gāthāyampi ‘‘dve palibodhā apubbaṃ acarima’’nti idaṃ imameva sandhāya. ‘‘Āsāvacchediko kathaṃ antosīmāya ? Āsīsitena ‘tumhe vihārameva patthetha, ahaṃ pahiṇissāmī’ti vutto pubbe ‘na paccessa’nti āvāsapalibodhaṃ chinditvā gato puna taṃ vihāraṃ gantvā tena ‘nāhaṃ sakkomi dātu’nti pahito hotī’’ti likhitaṃ. ‘‘Atthāre hi sati uddhāro nāmā’’ti atthāraṃ vinā uddhāraṃ na labhanti, tasmā vuttaṃ. Purimā dveti ‘‘dve kathinuddhārā ekuppādā ekanirodhā’’ti vuttādhikāre paṭhamaṃ vuttā antarabbhārasahubbhārā. Na pakkamanantikādayo dve. Ekato nirujjhantīti uddhārabhāvaṃ pāpuṇantīti attho.

170迦絺那衣坏灭之注释终。

Kathinabhedavaṇṇanā niṭṭhitā.

171施设品注释终。

Paññattivaggavaṇṇanā niṭṭhitā.

123优波离五法注释

Upālipañcakavaṇṇanā

173无依止品注释

Anissitavaggavaṇṇanā

419“身之伤害”者，谓以身所行之违犯。

419.Kāyikaupaghātikā nāma kāyena vītikkamo.

175不寂止品注释

Nappaṭippassambhanavaggavaṇṇanā

420“压迫而行者”者，谓压迫、征服而行者。

420.Omaddakārakoti omadditvā abhibhavitvā kārako.

177言说品注释

Vohāravaggavaṇṇanā

424依破坏事之诸事，诤论事生起，如此依数而行。以忿、恨等十二根本之加行，为诤论事；于其余诸事亦然。于接纳等九种处，以白羯磨而作。于两种处，为白二羯磨与白四羯磨。因依大注释所说之方式，两分别未摄，故应取库伦底中所说，此为关联。

424. Bhedakaravatthūni nissāya vivādādhikaraṇaṃ samuṭṭhāti, evaṃ yathāsaṅkhyaṃ gacchati. Kodhopanāhādidvādasamūlapayogaṃ vivādādhikaraṇaṃ, tathā sesesu. Osāraṇādīsu navasu ṭhānesu kammañattiyā karaṇaṃ. Dvīsu ṭhānesu ñattidutiyañatticatutthakammesu. Yasmā mahāaṭṭhakathāyaṃ vuttanayeneva ubhatovibhaṅgā asaṅgahitā, tasmā yaṃ kurundiyaṃ vuttaṃ, taṃ gahetabbanti sambandho.

179所见业品注释

Diṭṭhāvikammavaggavaṇṇanā

425对于三人以上，不得令其一同出罪。业异住者中，执取所见者，即为见异住者。“立于不别住界者”，据说乃就大界而言。

425. Tiṇṇannaṃ upari saha āpattiṃ desetuṃ na labbhanti. Kammanānāsaṃvāsakānaṃ laddhiggahitakova laddhinānāsaṃvāsako. ‘‘Avippavāsasīmāya ṭhitassā’’ti mahāsīmaṃ kira sandhāya vuttaṃ.

433“疯狂、心散乱”之文句。

433. ‘‘Ummādā cittakkhepā’’ti pāṭho.

182妄语品注释

Musāvādavaggavaṇṇanā

444“以迂回方式而知者”，意谓对任何所知者，以迂回方式而说妄语。

444.Pariyāyena jānantassāti yassa kassaci jānantassa pariyāyena vuttamusāvādoti attho.

446“不应给予质问”，意谓不应理会而应保持沉默。

446.Anuyogo na dātabboti tena vuttaṃ anādiyitvā tuṇhī bhavitabbanti attho.

185比丘尼教诫品注释

Bhikkhunovādavaggavaṇṇanā

454于言说之词源中，即于声之词源中。道之省察等，有十九种。

454.Vohāraniruttiyaṃ saddaniruttiyaṃ. Maggapaccavekkhaṇādayo ekūnavīsati.

187举罪品注释

Ubbāhikavaggavaṇṇanā

455扩散者、迷惑者。

455.Pasāretā mohetā.

189诤事止息品注释

Adhikaraṇavūpasamavaggavaṇṇanā

458“如夜间者，期望于未受具戒者”，也有人如此说。“如年长者，期望于受具戒者”，此为所记载。

458.‘‘Yathārattanti anupasampanne apekkhatī’’tipi vadanti. ‘‘Yathāvuḍḍhanti upasampanne apekkhatī’’ti likhitaṃ.

191迦絺那衣敷展品注释

Kathinatthāravaggavaṇṇanā

467有人也读作“一转者”，据说其意为“忿怒者、被忿怒所征服者”。也有人读作“一衣者”，据说其意为“除去上衣而站立者”。这一切皆与注释中所引之圣典相违。因为“一转者”才是所引之文，故不应采纳。以中间所说之理由，即“因忙于事务，未注意礼敬，可能撞到额头”等所说之理由。

467. ‘‘Ekāvatto’’tipi paṭhanti, tassa kuddho kodhābhibhūtoti kirattho. Ekavatthotipi keci, uttarāsaṅgaṃ apanetvā ṭhitoti kirattho, taṃ sabbaṃ aṭṭhakathāyaṃ uddhaṭapāḷiyā virujjhatīti. Ekāvaṭṭoti hi uddhaṭaṃ, tasmā na gahetabbaṃ. Antarā vuttakāraṇenāti ‘‘kiccayapasutattā vandanaṃ asamannāharanto nalāṭaṃ paṭihaññeyyā’’tiādivuttakāraṇena.

193优波离五法注释终。

Upālipañcakavaṇṇanā niṭṭhitā.

194犯戒等起之注释

Āpattisamuṭṭhānavaṇṇanā

470“即先前所说者”，指除同宿等制戒之外者。“其他”者，指有思心者。说戒者，意为以忧俱心，由他人恐吓等而犯戒。

470.Pubbe vuttamevāti sahaseyyādipaṇṇattivajjaṃ. Itaranti sacittakaṃ. Desento, domanassiko aññehi bhiṃsāpanādīni katvā āpattiṃ āpajjitvāti adhippāyo.

136第二偈文组合之注释

Dutiyagāthāsaṅgaṇikavaṇṇanā

197身等罪之注释

Kāyikādiāpattivaṇṇanā

474-5474-5. 由于没有对缘起略说的说明，其余略说便不存在，因此说“这也含摄了所有巴帝摩卡略说”。在律中，以律为重者称为“律重者”。这两首偈颂中虽然有所提及，但由于是与其他内容混杂而说，故应了知其差别。在九种情形下，业是由“业表白”而成。所谓“语”，是指由言语而生。未满二十岁者称为“少二十岁”。“据说‘此处依《库伦达疏》所说’”如此说。“林树”是指在“不与取”中所说的林树。“散弃”是指在“泄精”中。已作恶作，故说为“恶作”。乞求生谷而食用的比丘尼，在预备行为时犯恶作，在吞咽时犯波逸提。

474-5. Nidānuddesaṃ vinā sesuddesābhāvā ‘‘sabbapātimokkhuddesānañca saṅgaho hotī’’ti vuttaṃ. Vinaye garukā vinayagarukā. Idaṃ pana dvīsu gāthāsu kiñcāpi āgataṃ, aññehi pana missetvā vuttabhāvā nānākaraṇaṃ paccetabbaṃ. Navasu ṭhānesu kammaṃ hotīti kammañatti hoti. Vācāti vacīsambhavā. Addhānahīno ūnavīsativasso. ‘‘Apicetthāti kurundivādo’’ti vuttaṃ. Vanappatinti evaṃ adinnādāne āgataṃ vanappatiṃ. Vissaṭṭhichaḍḍaneti sukkavissaṭṭhiyaṃ. Dukkaṭā katāti dukkaṭaṃ vuttaṃ. Āmakadhaññaṃ viññāpetvā bhuñjantiyā pubbapayoge dukkaṭaṃ, ajjhohāre pācittiyaṃ.

199波逸提解释

Pācittiyavaṇṇanā

476476. 据说大众部甚至让沙弥也忏悔罪过，因此说“不应令其忏悔”，但对于他们，在如此粗重的违犯上，应作处罚。

476. Mahāsaṅghikā sāmaṇerepi āpattiṃ desāpenti kira, tena vuttaṃ ‘‘na desāpetabbā’’ti, daṇḍakammaṃ pana tesaṃ kātabbaṃ tathārūpe oḷārikavītikkame.

201不应礼敬者等之解释

Avandanīyapuggalādivaṇṇanā

477477. “十百犯”意为千犯。在《瞻波犍度》中关于律藏事。非法别众等四种业，正是世尊所说，这是其含义。不仅仅是犯戒而已，而且六种止诤……乃至……以现前毗尼而平息，即是以现前毗尼而结合、达到结合，这是其含义。无有止诤而平息，即达到止息的状态。在遮止的意义上，“无有止诤”即“以止诤而离”的意思。

477.Dasasataṃ āpattiyoti sahassaṃ āpattiyo. Campāyaṃ vinayavatthusminti campeyyakkhandhake. Adhammena vaggantiādīni cattāri kammāniyeva bhagavatā vuttānīti attho. Na kevalaṃ āpattiyeva, atha kho cha samathā…pe… sammukhāvinayena sammanti, samāyogaṃ gacchanti sammukhāvinayena sampayogaṃ gacchantīti attho. Vinā samathehi sammati, samathabhāvaṃ gacchati. Paṭisedhatthe sati vinā samathehīti samathehi vināti attho.

203十六种业等解释

Soḷasakammādivaṇṇanā

478478. “无经”意为缺少经，即那里没有“经”，这是其意图。

478.Asuttakanti suttavirahitaṃ, usuttaṃ tatra natthīti adhippāyo.

205第二偈颂集解释已结束。

Dutiyagāthāsaṅgaṇikavaṇṇanā niṭṭhitā.

141除汗偈解释

Sedamocanagāthāvaṇṇanā

207不离宿问解释

Avippavāsapañhāvaṇṇanā

479479. “于彼”指对于那个人。“非净共受”是指淫欲法等。在关于重物的判定中说：“为了守护殊胜坐卧处，舍弃后而受用是允许的”。十一种不应礼敬者，指黄门等十一种。他连同其随从一起靠近。他并非活着，因为是变化所成之身。“我以腋窝以上而说”，以此表明口中没有淫欲法。通过脐下部位的排除，指在大小便道中。关于“包含于村落间的河对岸，指踏入的比丘尼”，这是针对比丘尼在村落所不包含的对岸、靠近河流之处而说。在那里，对岸的村落界以“一掷土块”之量由河流边界所限定，因此在对岸连一宝石量的空闲地也没有，而且由于被草等遮蔽，使其缺乏可见的范围。在那里，于自己所在的村落中无罪。然而在对岸，仅在称为“一掷土块”的村落界内立足。在中间，依阿毗达摩之理，称为“越过自己村落而成为空闲处”，因此应知是从僧团中脱离。即使仅以此量，也应满足而审察后领受。在比丘们面前受具足戒的五百位，以摩诃波阇波提为首。因为摩诃波阇波提也接受了阿难长老所给的教诫，故称为在比丘们面前受具足戒。

479.Tahinti tasmiṃ puggale. Akappiyasambhogo nāma methunadhammādi. ‘‘Varasenāsanarakkhaṇatthāya vissajjetvā paribhuñjituṃ vaṭṭatī’’ti garubhaṇḍavinicchaye vutto. Ekādasāvandiye paṇḍakādayo ekādasa. Upeti saparisaṃ. Na jīvati nimmitarūpattā. ‘‘Ubbhakkhakena vadāmī’’ti iminā mukhe methunadhammābhāvaṃ dīpeti. Adhonābhivivajjanena vaccamaggappassāvamaggesu . Gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāyāti bhikkhuniyā gāmāpariyāpannaparatīre nadisamīpameva sandhāya vuttā. Tattha paratīre gāmūpacāro ekaleḍḍupāto nadipariyantena paricchinno, tasmā paratīre ratanamattampi araññaṃ na atthi, tañca tiṇādīhi paṭicchannattā dassanūpacāravirahitaṃ karoti. Tattha attano gāme āpatti natthi. Paratīre pana ekaleḍḍupātasaṅkhāte gāmūpacāreyeva padaṃ ṭhapeti. Antare abhidhammavasena araññabhūtaṃ sakagāmaṃ atikkamati nāma, tasmā gaṇamhā ohīyanā ca hotīti ñātabbaṃ. Ettāvatāpi santosamakatvā vicāretvā gahetabbaṃ. Bhikkhūnaṃ santike upasampannā pañcasatā mahāpajāpatippamukhā. Mahāpajāpatipi hi ānandattherena dinnaovādassa paṭiggahitattā bhikkhūnaṃ santike upasampannā nāma.

209波罗夷等问解释

Pārājikādipañhāvaṇṇanā

480480. “针对恶作小屋而说”，是因为与布一起可能违犯而说。由于在性别转变时舍弃了受持，故自己取用而食是不允许的。“或乌鸦所运之食”，即被乌鸦所搬运的食物。“乃至三男子亦前往”，这是剩余文句。

480.‘‘Dussakuṭiṃ sandhāyā’’ti saha dussena vītikkamanassa sakkuṇeyyatāya vuttaṃ. Liṅgaparivatte paṭiggahaṇassa vijahanato sāmaṃ gahetvā bhuñjituṃ na vaṭṭati. Kākaūhadanaṃ vāti kākena ūhadanaṃ vā. ‘‘Tayo purisepi upagantvā’’ti pāṭhaseso.

211波逸提等问解释

Pācittiyādipañhāvaṇṇanā

481481. “以淫欲法为缘”名为身触。以此为因，针对作为淫欲法前分的身触，说“以话语”等，这是指八事具足。以受用为缘，即因受用。因此，由于以受用为缘而犯，故在食事结束时犯，这是其含义。古本中有“她的”这一文句。他们说：“因由之语是善美的，因为显示了食事的分际。”

481.Methunadhammapaccayā nāma kāyasaṃsaggo. Taṃhetu methunadhammassa pubbabhāgabhūtaṃ kāyasaṃsaggaṃ vāyāmantiyāti aṭṭhavatthupūraṇaṃ sandhāya. Paribhogappaccayāti paribhogakāraṇā. Tasmāti yasmā paribhogappaccayā āpajjati, tasmā bhojanapariyosāne hotīti attho. Porāṇapotthakesu ‘‘tassā’’ti pāṭho. ‘‘Kāraṇavacanaṃ sundaraṃ bhojanaparicchedadassanato’’ti vadanti.

213除汗偈解释已结束。

Sedamocanagāthāvaṇṇanā niṭṭhitā.

145五品

Pañcavaggo

215业品解释

Kammavaggavaṇṇanā

483483. 说：“疯人认可，在向疯人请求后离去时，即使不在面前也可以给予。”在那里，即使坐着也不犯，因为没有规定。为了显示不在面前做时没有过失，说“不在面前做是善做的”。然而，在这里，通过使者进行具足戒，则不能面对面地做。由于业语的非多样性本质，覆钵等应在离手范围外进行，因此说“不在面前做是善做的”。“应询问、指责、提醒后而做；若不询问、不指责、不提醒而做”，这是词义。除了迦提迦月，那是自恣月，以及两个满月日，即初、第二雨安居入者的自恣满月日有两个。

483. ‘‘Ummattakasammutiṃ ummattake yācitvā gate asammukhāpi dātuṃ vaṭṭatī’’ti vuttaṃ. Tattha nisinnepi na kuppati niyamābhāvā. Asammukhā kate dosābhāvaṃ dassetuṃ ‘‘asammukhākataṃ sukataṃ hotī’’ti vuttaṃ. Dūtena upasampadā panettha sammukhā kātuṃ na sakkā. Kammavācānānattasabhāvā pattanikkujjanādayo hatthapāsato apanetvā kātabbā, tena vuttaṃ ‘‘asammukhā kataṃ sukataṃ hotī’’ti. ‘‘Pucchitvā codetvā sāretvā kātabbaṃ apucchitvā acodetvā asāretvā karotī’’ti ayaṃ vacanattho. Ṭhapetvā kattikamāsanti so pavāraṇāmāso, dve ca puṇṇamāsiyoti paṭhamadutiyavassūpagatānaṃ pavāraṇā puṇṇamāsā dve.

485485. “或舍弃一个音节”，这是其含义。在迦组等五组中。“重”指长音，以及带复辅音者。“对于佛护长老，若他不喜欢”，此处“ta”和“ka”是带复辅音的。在应说长音时说短音，例如应说“so tuṇhī assa”却说成“so tuṇhi assa”。

485. Padaṃ vā chaḍḍetīti attho. Ka-vaggādīsu pañcasu. Garukanti dīghaṃ, saṃyogaparañca. ‘‘Buddharakkhitattherassa yassa nakkhamatī’’ti ettha ta-kāraka-kārā saṃyogaparā. Dīghe vattabbe rassanti ‘‘so tuṇhī assā’’ti vattabbe so tuṇhi assāti vacanaṃ.

486486. 在其他注疏中所说的话，在《库伦达疏》中明确后，说“不能坐下”。

486. Sesaṭṭhakathāsu vuttavacanaṃ kurundiyaṃ pākaṭaṃ katvā ‘‘nisīdituṃ na sakkontī’’ti vuttaṃ.

487-8487-8. “戒清净的四位比丘”，指未犯波罗夷者。“他们的欲或清净不来”，指在三位或两位坐着时，其中一位，或两位的欲清净即使被带来也如同未带来。

487-8.Parisuddhasīlā cattāro bhikkhūti pārājikaṃ anāpannā. Na tesaṃ chando vā pārisuddhi vā etīti tīsu, dvīsu vā nisinnesu ekassa, dvinnaṃ vā chandapārisuddhi āhaṭāpi anāhaṭāva.

220白业说解释

Apalokanakammakathāvaṇṇanā

495-6四百九十五至九十六。身和合、受用和合、布施、同住、接受等，是此白二羯磨的处所，因此白二羯磨也这样进行，这是其含义。‘业即是相’称为业相。如同接纳、驱出、剃度等业，既是业，又不获得其他名称，仅作为业而被认知，故称‘业相’，如同近依。因为一切脱离因缘等相的缘之差别都包含于此，所以也说‘唯是业相’。为了显示业相，而说‘衣已断者、衣已破者、衣已失者’等。‘若施与超过此者，应白二后施与’所说的白二，即是业相。如此，于一切处应知此相。‘债之障碍’意为，若有那样的比丘，被债主所障碍。从其所生起者，可以施与。‘中间集会’是指除了布萨、自恣等大集会之外，中间举行的诵吉祥等。‘从寄存处’是指从为支提备难而寄存的物品中。‘应作其他规约’意为，先前为那些树而制定的规约，与此不同，故说‘其他’。‘若在那里，于根处’意为，先前以‘从今以后，分配而食’之言，已遮止了个人受用。‘随行’意为从后跟随而行。意思是期待从他们那里得到资具。‘根本分’意为作十分之一。古时曾作十分之一而施与，故说‘根本分’。‘或作未住之处’意为以所生起的收入。‘在守护之时，不应遮止’意为，已成为被守护的、花果繁盛之时，这是其含义。‘在守护之时’意为开始守护之时。‘而在白二羯磨处所差别’意为，白二羯磨的处所有差别。

495-6. Kāyasambhogasāmaggidānasahaseyyapaṭiggahaṇādi imassa apalokanakammassa ṭhānaṃ hotīti evampi apalokanakammaṃ pavattatīti attho. Kammaññeva lakkhaṇanti kammalakkhaṇaṃ. Osāraṇanissāraṇabhaṇḍukammādayo viya kammañca hutvā aññañca nāmaṃ na labhati , kammameva hutvā upalakkhīyatīti kammalakkhaṇaṃ upanissayo viya. Hetupaccayādilakkhaṇavimutto hi sabbo paccayaviseso tattha saṅgayhati, evampi ‘‘kammalakkhaṇamevā’’ti vuttaṃ. Kammalakkhaṇaṃ dassetuṃ ‘‘acchinnacīvarajiṇṇacīvaranaṭṭhacīvarāna’’ntiādi vuttaṃ. ‘‘Tato atirekaṃ dentena apaloketvā dātabba’’nti vuttaṃ apalokanaṃ kammalakkhaṇameva. Evaṃ sabbattha lakkhaṇaṃ veditabbaṃ. Iṇapalibodhampīti sace tādisaṃ bhikkhuṃ iṇāyikā palibujjhanti. Tatruppādato dātuṃ vaṭṭati. Antarasannipātoti uposathappavāraṇādimahāsannipāte ṭhapetvā antarā maṅgaluccāraṇādi. Upanikkhepatoti cetiyassa āpadatthāya nikkhittato. ‘‘Aññā katikā kātabbā’’ti ye rukkhe uddissa pubbe katikā katā, tehi imesaṃ aññattāti vuttaṃ. ‘‘Sace tattha mūle’’ti pubbe ‘‘ito paṭṭhāya bhājetvā khādantū’’ti vacanena puggalikaparibhogo paṭikkhitto hoti. Anuvicaritvāti pacchato pacchato gantvā. Tesaṃ santikā paccayaṃ paccāsīsantenāti attho. Mūlabhāganti dasamabhāgaṃ katvā. Pubbakāle dasamabhāgaṃ katvā adaṃsu, tasmā ‘‘mūlabhāgo’’ti vuttaṃ. Akatāvāsaṃ vā katvāti uppannaāyena. Jaggitakāleyeva na vāretabbāti jaggitā hutvā pupphaphalabharitakāleti attho. Jagganakāleti jaggituṃ āraddhakāle. Ñattikammaṭṭhānabhede panāti ñattikammassa ṭhānabhede.

151然而，此处有一些杂项：有一种僧团甘马，唯僧团执行，非团体，非个人——此应知为除白二羯磨的业相之一部分外，其余四种甘马。有一种僧团甘马，僧团亦执行，团体亦执行，个人亦执行——此已于前文安立。即如所说：‘凡有精舍中住二三人者，彼等坐下所作，与僧团所作相同。然而，凡有精舍中唯有一比丘者，由该比丘……’等（《附随》注疏第495-496段）。有一种团体甘马，僧团亦执行，团体亦执行，个人亦执行——此应依‘清净布萨于他人面前举行’的情况了知。有一种团体甘马，唯团体执行，非僧团，非个人——此应依‘清净布萨以互相告知的方式举行’的情况了知。有一种个人甘马，唯个人执行，非僧团，非团体——此应依‘决意布萨’的情况了知。有一种团体甘马，某些团体执行，某些不执行——其中，无白文者唯二人执行，非三人；有白文者唯三人执行，不少于彼，亦不多于彼。

Idaṃ panettha pakiṇṇakaṃ – atthi saṅghakammaṃ saṅgho eva karoti, na gaṇo, na puggalo, taṃ apalokanakammassa kammalakkhaṇekadesaṃ ṭhapetvā itaraṃ catubbidhampi kammaṃ veditabbaṃ. Atthi saṅghakammaṃ saṅgho ca karoti, gaṇo ca karoti, puggalo ca karoti, taṃ pubbe ṭhapitaṃ. Vuttañhetaṃ ‘‘yasmiṃ vihāre dve tayo janā vasanti, tehi nisīditvā katampi saṅghena katasadisameva. Yasmiṃ pana vihāre eko bhikkhu hoti, tena bhikkhunā’’tiādi (pari. aṭṭha. 495-496). Atthi gaṇakammaṃ saṅgho ca karoti, gaṇo ca karoti, puggalo ca karoti, taṃ yo pārisuddhiuposatho aññesaṃ santike karīyati, tassa vasena veditabbaṃ. Atthi gaṇakammaṃ gaṇova karoti, na saṅgho, na puggalo, taṃ yo pārisuddhiuposatho aññamaññaṃ ārocanavasena karīyati, tassa vasena veditabbaṃ. Atthi puggalakammaṃ puggalova karoti, na saṅgho, na gaṇo, taṃ adhiṭṭhānuposathavasena veditabbaṃ. Atthi gaṇakammaṃ ekaccova gaṇo karoti, ekacco na karoti, tattha añattikaṃ dveyeva karonti, na tayo. Sañattikaṃ tayova karonti, na tato ūnā vā adhikā vāti.

223未制与已制之品注释

Apaññattepaññattavaggavaṇṇanā

500正是咖古善达、拘那含牟尼、迦叶这三位佛陀制定了七类罪蕴。而毗婆尸等诸佛则诵出教诫巴帝摩卡，并未制定学处。

500. Kakusandhakoṇāgamanakassapā eva hi satta āpattikkhandhe paññapesuṃ. Vipassīādayo pana ovādapātimokkhaṃ uddisiṃsu, na sikkhāpadaṃ paññapesuṃ.

225结语之注释

Nigamanakathāvaṇṇanā

153由《双分别》、《犍度》、《附随》所分别的教说，即是此律藏所有；名为《一切善见》的注释，即是对‘名为一切善见’此语所作之注释，已告圆满。其中，在精进堂。以义理抉择等而充实。

Ubhatovibhaṅgakhandhakaparivārehi vibhattaṃ desanaṃ atthi tassa vinayapiṭakassa, nāmena samantapāsādikā nāma saṃvaṇṇanā ‘‘samantapāsādikā nāmā’’ti vuttavacanasaṃvaṇṇanā samattāti āha. Tattha padhānaghare. Iddhā atthavinicchayādīhi.

154「正确地升起」即「完全地升起」，以不费力而证得彼诸功德，或以超量之功德而完全升起；由此完全升起，以「追寻已去诸法之去处」所说的念而生起的信等诸法，因受到守护而名为极清净。如此，念亦由信等所说明。在此情形下，于此所说的四种戒中，巴帝摩卡律仪戒由信来庄严，因为信是其成就之因。根律仪戒、活命清净戒、资具依用戒，则分别由念、精进、慧来庄严，应依各自相应之关系来了知。此外，信若缺乏慧则不清净，因为慧是净信之因。而慧则因信之力而名为极清净。慧若缺乏信则趋向欺诈之一方，唯与信相应方为清净。精进若缺乏定则导向掉举，而非与定相应——由精进之清净语，定亦被说及——如此，极清净的信等诸法亦庄严巴帝摩卡，应当了知。如何庄严？对于宣说修行之导师、修行本身以及修行之果，若无信则无法受持戒律，亦无法净化已受持者——故信庄严巴帝摩卡。其中，以「彼世尊亦如是……」等能够礼敬导师。关于修行中以戒之毁犯与成就为根本的现见之果与来世之果，信之运作应详细了知；见到戒之毁犯与成就之相所带来的过患与功德，以及舍离过患、成就功德之方便，如此运作的慧庄严巴帝摩卡律仪戒。以「太寒冷」等理由，依「无论寒热……」所说之旨趣，舍弃不应不精进之懈怠，对于未生与已生之不律仪与律仪，以令其不生、令其断除、令其生起、令其增长之方式运作的精进，庄严巴帝摩卡；以此方式，于根律仪戒等亦应类推。四种摄事之随顺行，于此应知为「行」。以「正直」之语，通过显示与因利养恭敬而作的身恶行等谄曲、虚伪相对立的正直法之结合，显示了无贪之志向。以「柔和」之语，通过显示与造成粗硬之嗔等相对立的慈等柔和法之结合，显示了利益之志向等。以「等」字，显示了与「忍辱、调顺、和蔼、亲切」等所说诸法之结合。此处所说的正直、柔和等功德，既是戒成就之因，亦是由其成就而成为戒成就之果。「自宗」即四众弟子。以此暗示了无有同类之苦难。或者，「自宗」即佛教之三藏，自宗本身即是密林，因难以阐明故；自宗之确定即自宗密林——

Sammā udito samudito, te guṇe akicchena adhigato adhikappamāṇaguṇehi vā samudito, tena samuditena ‘‘gatānaṃ dhammānaṃ gatiyo samannesatī’’ti vuttāya satiyā uppāditā saddhādayo paramavisuddhā nāma samannārakkhattā. Iti satipi saddhādīhi vuttā hoti. Evaṃ sante ettha vutte catubbidhe sīle pātimokkhasaṃvarasīlaṃ saddhā maṇḍeti. Saddhāsādhanañhi taṃ. Indriyasaṃvarājīvapārisuddhipaccayaparibhogasīlāni paṭimaṇḍenti sativīriyapaññāyoti yathāyogaṃ veditabbaṃ. Apica saddhā ca buddhirahitā avisuddhā hoti buddhiyā pasādahetuttā. Buddhiyo pana tassānubhāvena paramavisuddhā nāma honti. Paññā saddhārahitā kerāṭikapakkhaṃ bhajati, saddhāyuttā eva visuddhā hoti. Vīriyañca samādhirahitaṃ uddhaccāya saṃvattati, na samādhiyuttanti vīriyassa suddhavacanato samādhipi vutto hoti, evaṃ paramavisuddhā saddhādayopi pātimokkhaṃ paṭimaṇḍentīti ñātabbaṃ. Kathaṃ? Paṭipattidesake satthari ca paṭipattiyañca paṭipattiphale ca saddhāya vinā sīlasamādānaṃ, samādinnavisodhanañca kātuṃ na sakkāti saddhā pātimokkhaṃ paṭimaṇḍeti. Tattha ‘‘itipi so bhagavā’’tiādinā (dī. ni. 1.255; ma. ni. 1.74; saṃ. ni. 1.249) satthari ca pūjetuṃ sakkoti. Paṭipattiyaṃ sīlavipattisampattimūlake sandiṭṭhikasamparāyikaphale ca saddhāpavatti vitthārato ñātabbā, sīlavipattisampattinimittaṃ ādīnavamānisaṃsañca ādīnavapariccāge, ānisaṃsasampādane ca upāyaṃ disvā tathā pavattamānā paññā pātimokkhasaṃvaraṃ paṭimaṇḍeti. ‘‘Atisīta’’ntiādinā appavattanārahaṃ kosajjaṃ ‘‘yo ca sītañca uṇhañcā’’ti vuttānusārena pajahitvā anuppannuppannānaṃ asaṃvarasaṃvarānaṃ anuppādanapajahanauppādanavaḍḍhanavasena pavattamānavīriyaṃ pātimokkhaṃ paṭimaṇḍeti, iminā nayena indriyasaṃvarādīsupi yojetabbaṃ. Catunnampi saṅgahavatthūnaṃ anukūlasamudācāro idha ācāroti veditabbo. Ajjava-vacanena lābhasakkārahetu kāyaduccaritādikuṭilakaramāyāsāṭheyyapaṭipakkhaajjavadhammasamāyogadīpanena alobhajjhāsayatā dīpitā. Maddava-vacanena kakkhaḷabhāvakarapaṭighādipaṭipakkhabhūtamettādimaddavadhammasamāyogadīpanena hitajjhāsayādīni dīpitāni honti. Ādi-saddena ‘‘khanti ca soraccañca sākhalyañca paṭisanthāro cā’’tiādinā (dha. sa. dukamātikā 125-126) vuttadhammehi samāyogo dīpito hoti. Idha vuttā ajjavamaddavādayo guṇā sīlasampattiyā hetū ca honti sīlasampattiphalañca taṃsampādanato. Sakasamayoti catuparisā. Etena sabhāgadukkhabhāvābhāvo sūcito. Atha vā sakasamayoti sogataṃ piṭakattayaṃ sakasamayo eva gahanaṃ duddīpanattā, sakasamayassa sanniṭṭhānaṃ sakasamayagahanaṃ –

155「真实、有情、结生，以及缘起之相；

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

156此四法难见，且极难解说。」

Duddasā caturo dhammā, desetuñca sudukkarā’’ti. (vibha. aṭṭha. 225) –

157因已说故，如对自宗以深奥词句作连结已说，对他宗亦然。「以慧之善巧」者，以此锐利之智，说如以戒磨利之刀刃相似性质之慧。三藏所摄之教理之分别，名为三藏教理分别。于彼分别中。「经」与「经义」，名为教法。于此有人说「唯经」。于彼时，此注疏完成之时，因无通达智故，关联闻所成而说「以无障智之光辉」。因具足因缘而生故，乐出。因乐出故，亦应以「具甘美明朗语言之庄严」连结，如是之语言，既是耳乐，亦是安置圆满之乐。因未说「以解说」而说「以大解说」故，显示具足学处、语词、韵律、文采等庄严之手印、不共持法之性质。于「正说者」等中，「正说者」者，具足处生起之慧者，此为义。于味之分别中，亦因寿命力作等相似能力之结合，或因大诗人所作论典之广大故，以「于三藏教理分别中」等，显示于教法、于因之境、于声中，此三处之明利性，显示其具足调伏智之圆满与善巧。诸人之已分别无碍解等，彼等名为已分别无碍解等之法。以彼等围绕，不作断绝相续，以于自相续中生起增长之方式围绕，彼名为已分别无碍解之围绕。于彼已分别无碍解之围绕中，上人法，此为义。于六神通四无碍解等分别功德庄严中，六神通即是上人法。于四无碍解中，义无碍解之一分。彼二者自身摄于上人法，如何庄严上人法耶？如树之树之支分性质之花等，自身亦是诸上人法之支分故。欲界法所摄之无碍解智，非上人法之支分，庄严上人法，如人之非支分之装饰庄严人。或者，欲界无碍解之围绕，庄严六神通无碍解等分别功德。关联出世间无碍解，复说无碍解之语。于教法中生起而成为教法之装饰，或于彼族中生起而成为彼之装饰。于略与广中互相作，于未净信与已净信者作净信生起与增长，于已说之甚深者作甚深明了，如是以六种老师功德之结合故，名为广大智。诸人超越法之思惟，或取断等种种之边，或取「一切所知唯假名」或「唯胜义」，彼等之智因邪见为缘故名为有垢，然此人之智因离法思惟之超越故名为清净。故说「以广大清净智」。以诸尊重，以「可爱、尊重、应修习」等所说功德具足之尊重。以诸功德达坚固性故，以长老。

Vuttattā yathā sakasamayassa gahanapadena yojanā vuttā, tathā parasamayassapi. Paññāveyyattiyenāti anena tikhiṇena ñāṇena katasilānisitasatthasadisasabhāvapaññā vuttā. Tipiṭakasaṅkhātāya pariyattiyā pabhedo tipiṭakapariyattippabhedo. Tasmiṃ pabhede. Tanti ca tantiattho ca sāsanaṃ nāma. Idha ‘‘tanti evā’’ti vadanti. Yasmiṃ ayaṃ saṃvaṇṇanā niṭṭhāpitā, tasmiṃ kāle paṭivedhañāṇābhāvato sutamayaṃ sandhāya ‘‘appaṭihatañāṇappabhāvenā’’ti vuttaṃ. Karaṇasampattiyā janitattā sukhaviniggataṃ. Sukhaviniggatattā madhurodātavacanalāvaṇṇayuttenāpi yojetabbaṃ, īdisaṃ vacanaṃ sotasukhañca sannivesasampattisukhañca hoti. ‘‘Veyyākaraṇenā’’ti avatvā ‘‘mahāveyyākaraṇenā’’ti vuttattā sikkhāniruttichandovicityādipaṭimaṇḍitapāṇiniyanyāsādhāraṇadhāraṇasabhāvo sūcito bhavati. Yuttavādinātiādīsu yuttamuttavādinā ṭhānuppattiyapaññāya samannāgatenāti attho. Ojābhedepi āyusattikaraṇatādisāmatthayogānaṃ mahākavinā racitaganthassa mahantattā vā ‘‘tipiṭakapariyattippabhede’’tiādīhi sāsane, hetuvisaye, sadde cāti imesu tīsu ṭhānesu pāṭavabhāvaṃ dīpento venayikabuddhisampattisabbhāvamassa sūceti. Yesaṃ puggalānaṃ pabhinnā paṭisambhidādi, te pabhinnapaṭisambhidādayo dhammā. Tehi parivārito ukkhittasantatiupacchedamakatvā attano santāne uppādanavaḍḍhanavasena vārito so pabhinnapaṭisambhidāparivāro. Tasmiṃ pabhinnapaṭisambhidāparivāre uttarimanussadhammeti attho. Chaḷabhiññacatupaṭisambhidādippabhedaguṇapaṭimaṇḍite pana chaḷabhiññā uttarimanussadhammā eva. Catūsu paṭisambhidāsu atthapaṭisambhidāya ekadesova. Tadubhayaṃ sayaṃ uttarimanussadhammapariyāpannaṃ kathaṃ uttarimanussadhammaṃ paṭimaṇḍetīti ce? Rukkhaṃ rukkhassa avayavabhūtapupphādayo viya sayañca yesaṃ uttarimanussadhammānaṃ avayavattāti. Kāmāvacaradhammapariyāpannapaṭisambhidāñāṇaṃ uttarimanussadhammānaṃ anavayavabhūtaṃ uttarimanussadhammaṃ paṭimaṇḍeti, purisassa anavayavabhūto alaṅkāro viya purisaṃ. Atha vā kāmāvacarapaasambhidāparivāro chaḷabhiññāpaṭisambhidādippabhedaguṇe paṭimaṇḍeti. Lokuttarapaṭisambhidaṃ sandhāya puna paṭisambhidāvacanañca. Sāsane uppajjitvā sāsanassa alaṅkārabhūtena, yasmiṃ vaṃse uppanno, tasseva vā alaṅkārabhūtena. Saṅkhepavitthāresu itarītarakaraṇaṃ, appasannapasannānaṃ pasāduppādanābhivuḍḍhikaraṇaṃ, vuttānaṃ gambhīrānaṃ gambhīruttānabhāvakaraṇanti evaṃ chabbidhācariyaguṇayogato vipulabuddhi nāma. Ye dhammacintanaṃ atidhāvantā keci ucchedādinānappakāraṃ antaṃ vā gaṇhanti, ‘‘sabbaṃ ñeyyaṃ paññatti evā’’ti vā ‘‘paramattho evā’’ti vā gaṇhanti, tesaṃ buddhi micchādiṭṭhipaccayattā samalā nāma hoti, imassa pana buddhi dhammacintātidhāvanarahitattā visuddhā nāma hoti. Tena vuttaṃ ‘‘vipulavisuddhabuddhinā’’ti . Garūhi ‘‘piyo garu bhāvanīyo’’tiādinā (a. ni. 7.37; netti. 113) vuttaguṇehi yuttagarūhi. Guṇehi thirabhāvaṃ gatattā therena.

158以戒，或以戒之清净，以戒清净。破无明卵壳而最初出生故，世间最长者。或于世间之甚深广大戒等蕴中求、寻求故，名为大仙。

Sīlena sīlassa vā visuddhiyā sīlavisuddhiyā. Avijjaṇḍakosaṃ padāletvā paṭhamaṃ abhinibbattattā lokajeṭṭhassa. Lokassa vā gambhīre mahante sīlādikkhandhe esi gavesīti mahesīti.

159至此，名为《一切欢喜》的律藏注释，其总量为二万七千余颂，于一切处之决断已作略说，并已开显诸关键处。然而，此处所写者，应善加审察，对照巴利圣典与注释书，那些老师，已善察世尊佛陀之大威神力，及律藏之种种理趣与甚深义，不坏古师之说示传承，舍弃己见，唯为令正法久住，及为饶益他人，而住于开显律藏。于彼等之足下顶礼已，具足忍辱、柔和等功德，以行仪圆满令彼等之心欢喜，请其说示传承而来之决断，审察已，凡与此相符者，应取之，其余者应舍弃。否则，应保持沉默。然决不可作决断之混杂。何以故？因是教法灭亡之因故。于此有偈：

Ettāvatā samadhikasattavīsatisahassaparimāṇāya samantapāsādikasaññitāya vinayaṭṭhakathāya sabbapadesu vinicchayajātaṃ saṅkhipitvā gaṇṭhiṭṭhānavikāsanā katā hoti, tathāpi yaṃ ettha likhitaṃ, taṃ suṭṭhu vicāretvā pāḷiñca aṭṭhakathañca sallakkhetvā ye ācariyā buddhassa bhagavato mahānubhāvaṃ, vinayapiṭakassa ca vicitranayagambhīratthataṃ sallakkhetvā porāṇānaṃ kathāmaggaṃ avināsetvā attano matiṃ pahāya kevalaṃ saddhammaṭṭhitiyā, parānuggahakāmatāya ca vinayapiṭakaṃ pakāsentā ṭhitā, tesaṃ pādamūle vanditvā khantisoraccādiguṇasamannāgatena hutvā vattasampattiyā tesaṃ cittaṃ ārādhetvā paveṇiyā āgataṃ vinicchayaṃ kathāpetvā upadhāretvā yaṃ tena saṃsandati, taṃ gahetabbaṃ, itaraṃ chaḍḍetabbaṃ. Itarathā tuṇhībhūtena bhavitabbaṃ. Vinicchayasaṅkarakarena pana na bhavitabbameva. Kasmā? Sāsanassa nāsahetuttā. Hoti cettha –

160「未觉悟者，若欲赞叹彼具大威神之佛陀，

‘‘Asambudhaṃ buddhamahānubhāvaṃ,

161及法之甚深理趣与义；

Dhammassa gambhīranayatthatañca;

162若愚者欲赞叹彼律，

Yo vaṇṇaye taṃ vinayaṃ aviññū,

163因此，他是难见者，是教法破坏之因。

So duddaso sāsananāsahetu.

164因为不通达圣典及其义理，

Pāḷiṃ tadatthañca asambudhañhi,

165以及注疏之法则者，他加以破坏；

Nāseti yo aṭṭhakathānayañca;

166从他人之决定中取不决定，

Anicchayaṃ nicchayato parehi,

167由彼等所推崇者所摄取。

Gāheti teheva purakkhato so.

168依次第，由大众，

Anukkameneva mahājanena,

169被愚昧自以为智者的比丘所拥戴；

Purakkhato paṇḍitamānibhikkhu;

170不消除愚者之疑惑，

Apaṇḍitānaṃ vimatiṃ akatvā,

171却将阿阇梨之风格置于前。

Ācariyalīḷaṃ purato karotī’’ti.

245《善见》之结节义理阐明，至此圆满。

Samantapāsādikāya gaṇṭhipadādhippāyappakāsanā samattā.

246《金刚觉疏》完成。

Vajirabuddhiṭīkā niṭṭhitā.