波罗夷篇

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1巴拉基咖篇

Pārājikakaṇḍaṃ

2一、第一巴拉基咖注释

1. Paṭhamapārājikavaṇṇanā

1然而，在此处，应当阐明学处的次第差别。如何阐明？一切学处依其所应，可得四种次第：说示次第、舍断次第、实践次第、生起次第。其中，当世尊在王舍城允许比丘们诵巴帝摩卡时，所允许的巴帝摩卡诵出之说示次第，大迦叶依循此说示次第而首先询问巴拉基咖诵出，其后询问桑喀地谢萨诵出，其后询问不定诵出，其后询问详说诵出。其后，他也依同样次第询问比丘尼分别。此后，为了摄集三种犯聚，他询问了除了计数界限之外的应学法。从犯聚的同类性开始询问时，他询问了二十篇集。为了询问包含在因缘诵出中的、或以本身未被诵出的，他询问了篇集。由此，在篇集中制定的土喇咤亚也被摄集。具寿优波离长老依所询问的次第而解答。这是此处的说示次第。然而，从二部分别与篇集中抽出后，当时附随被制作为分离的圣典，正是指此而在注疏中说『以此方法，他们也将篇集附加到附随中』等。再者，在圣典中仅说『以此方法询问二部分别。被询问时，具寿优波离解答』。因此，长老仅询问二部分别。然而，具寿优波离在解答时，为了显示无余，将篇集与附随包含在内而教导。但在众诵时，当时篇集与附随被制作为分离的圣典。这是此处的说示次第。

Idha pana ṭhatvā sikkhāpadānaṃ kamabhedo pakāsetabbo. Kathaṃ – sabbasikkhāpadānaṃ yathāsambhavaṃ desanākkamo, pahānakkamo, paṭipattikkamo, uppattikkamoti catubbidho kamo labbhati. Tattha bhagavatā rājagahe bhikkhūnaṃ pātimokkhuddesaṃ anujānantena pātimokkhuddesassa yo desanākkamo anuññāto, taṃ desanākkamaṃ anukkamantova mahākassapo paṭhamaṃ pārājikuddesaṃ pucchi, tadanantaraṃ saṅghādisesuddesaṃ, tadanantaraṃ aniyatuddesaṃ, tadanantaraṃ vitthāruddesaṃ. Tadanantaraṃ bhikkhunivibhaṅgañca teneva anukkamena pucchi. Tato paraṃ tayo āpattikkhandhe saṅgahetuṃ vinā gaṇanaparicchedena sekhiyadhamme pucchi. Āpattikkhandhe sabhāgato paṭṭhāya pucchanto vīsatikhandhake pucchi. Nidānuddesantogadhānaṃ vā sarūpena anuddiṭṭhānaṃ pucchanatthaṃ khandhake pucchi. Etena khandhake paññattā thullaccayāpi saṅgahitā honti. Pucchitānukkameneva āyasmā upālitthero byākāsi. Ayamettha desanākkamo. Ubhatovibhaṅgakhandhakato pana uccinitvā tadā parivāro visuṃ pāḷi kato, imameva vacanaṃ sandhāya aṭṭhakathāyaṃ vuttaṃ ‘‘eteneva upāyena khandhakaṃ parivārepi āropayiṃsū’’tiādi (pārā. aṭṭha. 1.paṭhamamahāsaṅgaītikathā). Apica pāḷiyaṃ ‘‘eteneva upāyena ubhatovibhaṅge pucchi. Puṭṭho puṭṭho āyasmā upāli vissajjesī’’ti (cūḷava. 439) ettakameva vuttaṃ. Tasmā thero ubhatovibhaṅge eva pucchi. Vissajjanto pana āyasmā upāli niravasesaṃ dassento khandhakaparivāre anto katvā desesi. Gaṇasajjhāyakāle pana tadā khandhakaparivārā visuṃ pāḷi katāti ayamettha desanākkamo.

2若如是，因缘诵出是最初说示吗？不是，因为在伍波萨他篇集中有『凡我为比丘们制定的学处，我应允许他们诵巴帝摩卡』之语，以及『若有人有犯』之语。不善与无记的诸犯，因其现法与来世的漏与轮回之性，应以如实的戒律防护之舍离而舍断，故此处舍断次第成立，因有『应当即刻告知四种不应作』之语。同样，因有『受持后在诸学处中学习』之语，以如实的告知与学习，实践次第也成立。以依诵出次第应当学习之学习义，实践次第也成立。如是以此三种次第，这些学处依其所应的生起次第成立。如是，凡是共通的，那些在比丘方面生起的事项上，以『凡比丘尼故意行淫法』等方式，也为比丘尼们制定。因为对比丘尼们来说，那不是未生起而制定，所以在那里没有未生起而制定，附随之语不相违。至此，以前述三种次第，应当最初说示的，因巴拉基咖诵出中最初生起而制定，具寿优波离长老欲最初说示淫法巴拉基咖，故以『当时，世尊住在毗舍离』将其置于毗舍离。

Yadi evaṃ nidānuddeso paṭhamadesanāti ce? Na, uposathakkhandhake (mahāva. 133) ‘‘yāni mayā bhikkhūnaṃ sikkhāpadāni paññattāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyya’’nti vacanato, ‘‘yassa siyā āpattī’’ti (mahāva. 134) vacanato ca. Akusalābyākatānaṃ āpattīnaṃ diṭṭhadhammasamparāyikāsavaṭṭhāniyattā yathābhūtaṃ sīlasaṃvarakena parivajjanena pahātabbattā pahānakkamopettha sambhavati ‘‘tāvadeva cattāri akaraṇīyāni ācikkhitabbānī’’ti vacanato. Tathā ‘‘samādāya sikkhati sikkhāpadesū’’ti (ma. ni. 3.75; vibha. 508) vacanato yathābhūtaṃ ācikkhanasikkhanena paṭipattikkamopi sambhavati. Yathuddesakkamaṃ pariyāpuṇitabbapariyattiatthenāpi paṭipattikkamo, evamimehi tīhi kamehi desetabbānametesaṃ sikkhāpadānaṃ yathāsambhavaṃ uppattikkamo sambhavati. Tathā hi yaṃ yaṃ sādhāraṇaṃ, taṃ taṃ bhikkhuṃ ārabbha uppanne eva vatthusmiṃ ‘‘yā pana bhikkhunī chandaso methunaṃ dhamma’’ntiādinā nayena bhikkhunīnampi paññattaṃ. Yato bhikkhunīnaṃ taṃ anuppannapaññatti na siyā, tato anuppannapaññatti tasmiṃ natthīti (pari. 201-202) parivāravacanaṃ na virujjhati. Ettāvatā purimena kamattayena yaṃ paṭhamaṃ desetabbaṃ, taṃ pārājikuddese paṭhamuppannattā methunadhammapārājikaṃ sabbapaṭhamaṃ desetukāmo āyasmā upālitthero ‘‘tatra sudaṃ bhagavā vesāliyaṃ viharatī’’ti (pārā. 23) vesāliyameva pāpetvā ṭhapesi.

3现在应当了知一切学处的制定方式。如何？『诸比丘，应当如是诵出此学处』，如是以有诵出与无诵出之分为二种。其中，在巴帝摩卡中以本身而来的五种犯聚，名为有诵出制定。此也以有人说明与无人说明之分为二种。其中，凡制定中与犯一起或不一起而显示人者，是有人说明。其余是无人说明。

Idāni sabbesaṃ sikkhāpadānaṃ paññāpanavidhānaṃ veditabbaṃ. Kathaṃ? ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti (pārā. 39, 43) evaṃ sauddesaanuddesabhedato duvidhaṃ. Tattha pātimokkhe sarūpato āgatā pañca āpattikkhandhā sauddesapaññatti nāma. Sāpi dvidhā sapuggalāpuggalaniddesabhedato. Tattha yassā paññattiyā anto āpattiyā saha, vinā vā puggalo dassito, sā sapuggalaniddesā. Itarā apuggalaniddesā.

4其中，有人说明以未显示犯与已显示犯之分为二种。其中，名为未显示犯者，应知为八巴拉基咖法。因为『成巴拉基咖，不共住』，在那里仅显示人，非犯。名为已显示犯者，是比丘尼巴帝摩卡中所来的十七桑喀地谢萨法。因为『此比丘尼也犯了初犯法，应驱摈，桑喀地谢萨』，在那里犯与人一起被显示。

Tattha sapuggalaniddesā dvidhā adassitadassitāpattibhedato. Tattha adassitāpattikā nāma aṭṭha pārājikā dhammā veditabbā. ‘‘Pārājiko hoti asaṃvāso’’ti (pārā. 39, 44, 89, 91, 167, 171, 195, 197) hi puggalova tattha dassito, nāpatti. Dassitāpattikā nāma bhikkhunipātimokkhe āgatā sattarasa saṅghādisesā dhammā. ‘‘Ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ saṅghādisesa’’nti (pāci. 683, 687) hi tattha āpatti dassitā saddhiṃ puggalena.

5同样，无人说明也以未显示犯与已显示犯之分为二种。其中，名为未显示犯者，是应学法。应知所说之余为已显示犯。

Tathā apuggalaniddesāpi adassitadassitāpattibhedato dvidhā. Tattha adassitāpattikā nāma sekhiyā dhammā. Vuttāvasesā dassitāpattikāti veditabbā.

6此也以未指示作者与已指示作者之分为二种。其中，名为未指示作者者，依精液、粪、妄语、骂詈语、离间语、虚诳语、其他语、激怒、众食、辗转食、谷酒果酒、指戳、戏笑、法不恭敬、轻打、黑膏学处，成为十五种。其中，在已指示作者中，应知混合与非混合之分。其中，使用格与地格一向是混合。其余是混合与非混合。即如是：首先就主格而言，在二不定中以使用格混合，在十二应巴底德萨尼中以作具格混合，在少于五缚钵学处中以主格作具格，在少于二十瓦萨中以地格，在愚痴者中以使用格主格地格。因为『使变色』，意图是状态，非作者，所以变色学处当不成立时，如是主格有五种混合。在其余中，除第一不定，在开头以『凡比丘』如是而来的主格，或除第二不定，在美食沙玛内拉诵出第三第四应巴底德萨尼学处中间以『凡比丘』如是而来的主格，或在难语坏家众共住学处开头仅以『比丘』而来的主格，或在破僧随从学处中间而来的主格，以其他格则仅是非混合。其中，在破僧随从二拒谏共住第二应巴底德萨尼学处中是复数，在其余一切处都仅是单数，应当了知。

Sāpi dvidhā aniddiṭṭhakārakaniddiṭṭhakārakabhedato. Tattha aniddiṭṭhakārakā nāma sukkavisaṭṭhimusāvādomasavādapesuññabhūtagāmaaññavādakaujjhāpanakagaṇabhojanaparamparabhojanasurāmerayaaṅgulipatodakahasadhammaanādariyatalaghātakajatumaṭṭhakasikkhāpadānaṃ vasena pañcadasavidhā honti. Tattha niddiṭṭhakārake missāmissabhedo veditabbo – tattha upayogabhummavibhattiyo ekaṃsena missā. Avasesā missā ca amissā ca. Seyyathidaṃ – paccattaṃ tāva dvīsu aniyatesu upayogena missaṃ, dvādasasu pāṭidesanīyesu karaṇena missaṃ, ūnapañcabandhanapattasikkhāpadesu sāmikaraṇehi, ūnavīsativasse bhummena, mohanake upayogasāmibhummehi. Yasmā ‘‘vivaṇṇaka’’nti bhāvo adhippeto, na kattā, tasmā vivaṇṇakasikkhāpadaṃ yadā na sambhavati, evaṃ paccattaṃ pañcavidhaṃ missaṃ hoti. Sesesu paṭhamāniyataṃ ṭhapetvā ādimhi ‘‘yo pana bhikkhū’’ti evamāgataṃ paccattaṃ vā, dutiyāniyataṃ ṭhapetvā paṇītabhojanasamaṇuddesatatiyacatutthapāṭidesanīyasikkhāpadesu majjhe ‘‘yo pana bhikkhū’’ti evamāgataṃ paccattaṃ vā, dubbacakuladūsakasaṃsaṭṭhasikkhāpadesu ādimhi kevalaṃ ‘‘bhikkhū’’ti āgataṃ paccattaṃ vā, bhedānuvattakasikkhāpade majjhe āgataṃ paccattaṃ vā aññāya vibhattiyā amissameva hoti. Tattha bhedānuvattakatuvaṭṭanadvayasaṃsaṭṭhadutiyapāṭidesanīyasikkhāpadesu bahuvacanaṃ, itarattha sabbattha ekavacanamevāti veditabbaṃ.

7如是，使用格在两个分别学处中，在织布学处中与主格混合，在教唆学处中与作具格混合，在王族学处中与作具格主格主格格混合，故使用格以三种方式混合。作具格在小屋、大屋、第二咖提那、二分、坐具、敷具、染坏色六个学处中与主格混合，在第一、第三咖提那、八指脚、坐具、疮疥覆、雨浴衣、水浴衣、二法、求听八个学处中与主格混合，故作具格以二种方式混合。在其余的六年、雨浴衣、二三覆、住处、宾多、大名、重、轻、覆盖七个学处中，作具格与其他格不混合；在过量、羊毛学处中，主格与作具格混合。在过量钵、药学处中，应知主格以未取而取故不混合。如是，在已说作者的学处中——

Tathā upayogo dvīsu vikappanasikkhāpadesu, tantavāyasikkhāpade ca paccattena misso, abhihaṭasikkhāpade karaṇena, rājasikkhāpade karaṇasāmipaccattehīti upayogo tidhā misso hoti. Karaṇañca kuṭikāramahallakadutiyakathinadvebhāganisīdanasanthatadubbaṇṇakaraṇasikkhāpadesu chasu paccattena missaṃ, paṭhamatatiyakathinaaṭṭhaṅgulapādakanisīdanakaṇḍuppaṭicchādikavassikasāṭikaudakasāṭikadvedhammapaccāsīsanasikkhāpadesu aṭṭhasu sāminā missanti karaṇaṃ dvidhā missaṃ hoti. Avasesesu chabbassavassikasāṭikadvatticchadanāvasathapiṇḍamahānāmagarulahupāvuraṇasikkhāpadesu sattasu karaṇavibhatti aññavibhattiyā amissā, accekaeḷakalomasikkhāpadesu sāmivibhatti karaṇavibhattiyā missā. Atirekapattabhesajjasikkhāpadesu aggahitaggahaṇena sāmivibhatti amissāva hotīti veditabbā. Evaṃ tāva niddiṭṭhakārakesu sikkhāpadesu –

8五种及三种，二种及一种；

Pañcadhā ca tidhā ceva, dvidhā cepi tathekadhā;

9格分别有五种、三种、二种及一种，一切共十一种。

Bhinnā vibhattiyo pañca, sabbekādasadhā siyuṃ.

10如是，在如前所说的有教诫制定所摄的学处中，以未取而取故，在三百五十中，除去九十个未说作者的，有说作者的二百六十余个。其中有主格作具格的二百三十余个。其中不混合的主格作具格有二百一十二个，混合的主格作具格有十八个。在其余三十个学处中，混合使用格作具格的有五个，混合作具格的有十四个，不混合的有七个，混合不混合作具格的有二个，不混合的有二个。在一切说作者的学处中，随顺破僧、恶口、坏族、第一、第二、第三咖提那、教唆、小屋、大屋、分别二、二分、六年、坐具、敷具、羊毛、过量钵、药、雨浴衣、织布、过量、一夜、二三十五个学处中，没有『若比丘』。在第二不定、美食、沙玛内拉教诫、第三、第四应巴底德萨尼中间有。

Evaṃ tāva yathāvuttesu sauddesapaññattisaṅkhātesu sikkhāpadesu aggahitaggahaṇena paññāsuttaresu tisatesu navutianiddiṭṭhakārake vajjetvā niddiṭṭhakārakāni atirekasaṭṭhidvisatāni honti. Tesu paccattakaraṇāni tiṃsuttarāni dvisatāni honti. Tesu amissapaccattakaraṇāni dvādasuttarāni dvisatāni, missapaccattakaraṇāni aṭṭhārasa honti. Avasesesu tiṃsatiyā sikkhāpadesu missopayogakaraṇāni pañca honti, missakaraṇāni cuddasa, amissāni satta, missāmissakaraṇāni dve, amissāni dveti sabbesupi niddiṭṭhakārakesu bhedānuvattakadubbacakuladūsakapaṭhamadutiyatatiyakathinaabhihaṭakuṭikāramahallakavikappanadvayadvebhāgachabbassanisīdanasanthataeḷakalomātirekapattabhesajjavassikasāṭikatantavāyaaccekachārattadva pañcattiṃsesu ‘‘yo pana bhikkhū’’ti natthi. Dutiyāniyatapaṇītabhojanasamaṇuddesatatiyacatutthapāṭidesanīyesu majjhe atthi.

11至此，已显示有教诫无教诫二法，有人无人说二法，各别显示罪二法二种，未说作者二法，其中在已说作者中有主格地格二法，自教唆教唆二法，教唆中间教唆二法，单复数二法，共九个二法。特殊原因将在各个学处中显现。如是，知有教诫制定后，应知在其余律藏中，凡有制定皆是无教诫制定。彼以词句分析、中间罪、调伏事、拒绝制定、未说成就学处六种方式。

Ettāvatā sauddesānuddesadukaṃ, sapuggalāpuggalaniddesadukaṃ, paccekadassitāpattidukadvayaṃ, aniddiṭṭhakārakadukaṃ, tattha niddiṭṭhakārakesu paccattabhummadukaṃ, sayopanāyopanadukaṃ, ayopanamajjheyopanadukaṃ, ekānekavacanadukanti nava dukāni dassitāni honti. Visesakāraṇaṃ tasmiṃ tasmiṃ sikkhāpade sampatte āvibhavissati. Evaṃ tāva sauddesapaññattiṃ ñatvā sesavinayapiṭake yā kāci paññatti anuddesapaññattīti veditabbā. Sā padabhājanantarāpattivinītavatthupaṭikkhepapaññattiavuttasiddhisikkhāpadavasena chabbidhā hoti.

12其中『大部分吃了，犯土喇咤亚』、『作成丸，放入口中者，犯恶作』等，在词句分析中显示的罪，名为词句分析学处。『诸比丘，不应作全泥制小屋，若作者，犯恶作』等，名为中间罪学处。『诸比丘，我允许日间独坐者，关闭门后独坐』等，名为调伏事学处。『诸比丘，破僧者，未达上者不应令达上』等，名为拒绝学处。

Tattha ‘‘yebhuyyena khayite āpatti thullaccayassa (pari. 157-158), vaṭṭakate mukhe acchupantassa āpatti dukkaṭassā’’ti (pārā. 73) evamādikā padabhājane sandissamānāpatti padabhājanasikkhāpadaṃ nāma. ‘‘Na ca, bhikkhave, sabbamattikāmayā kuṭi kātabbā, yo kareyya, āpatti dukkaṭassā’’tiādi (pārā. 85) antarāpattisikkhāpadaṃ nāma. ‘‘Anujānāmi, bhikkhave, divāpaṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti (pārā. 77) evamādi vinītavatthusikkhāpadaṃ nāma. ‘‘Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo’’ti (mahāva. 115) evamādi paṭikkhepasikkhāpadaṃ nāma.

13然而，由于以种种遮止而制定了学处：「若比丘以非法想破和合僧，犯巴拉基咖，不共住。若比丘以恶心于世尊活命身出血，犯巴拉基咖，不共住。」正是依此而说：「对一人是断头罪，对四人是土喇咤亚，对四人亦无犯，对一切是同一事。」又说：「有犯，世尊住世时犯，般涅槃后不犯。」因此，不仅「诸比丘，明知而破僧者，未受具足戒者不应授具足戒……犯恶作」这一学处被制定，此亦是证成。然而在「诸比丘，般哒咖未受具足戒者不应授具足戒，已受具足戒者应灭摈」等处，仅对戒师等制定了恶作，而非对般哒咖等制定了巴拉基咖罪。因为彼等并无比丘身份，何来巴拉基咖罪。同样，「不应于未断盗贼而离去」等，亦仅是遮止学处而已。

Yasmā pana tena tena paṭikkhepena ‘‘yo pana bhikkhu samaggaṃ saṅghaṃ adhammasaññī bhindeyya, pārājiko hoti asaṃvāso. Yo pana bhikkhu duṭṭhacitto bhagavato jīvamānakasarīre lohitaṃ uppādeyya, pārājiko hoti asaṃvāso’’ti sikkhāpadāni paññattāni honti. Yāni sandhāya ‘‘ekassa chejjakā hoti, catunnaṃ thullaccayaṃ, catunnañceva anāpatti, sabbesaṃ ekavatthukā’’ti vuttaṃ. ‘‘Atthāpatti tiṭṭhante bhagavati āpajjati, no parinibbute’’ti (pari. 323) ca vuttaṃ. Tena na kevalaṃ ‘‘na, bhikkhave, jānaṃ saṅghabhedako anupasampanno upasampādetabbo…pe… āpatti dukkaṭassā’’ti idameva sikkhāpadaṃ paññattaṃ hoti sādhakaṃ hoti. ‘‘Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti (mahāva. 109) evamādīsu pana upajjhāyādīnaṃ dukkaṭameva paññattaṃ, na paṇḍakādīnaṃ pārājikāpatti. Na hi tesaṃ bhikkhubhāvo atthi. Yato siyā pārājikāpatti. Tathā ‘‘na acchinne theve pakkamitabba’’nti (mahāva. 66, 67, 78, 79) evamādikañca paṭikkhepasikkhāpadameva nāma.

14在篇集中所制定的恶作与土喇咤亚，名为制定学处。如所说：「那么，舍利弗，你应令随顺破僧者忏出土喇咤亚。」土喇咤亚亦于彼处归入。有人说：此等在其分别羯磨之时因未制定而不存在，然以世尊之语，在清净之时亦存在而生起。应知从「应令随顺破僧者忏出」之语，对其余随顺破僧者制定了学处：「若比丘明知而随顺破僧者，犯土喇咤亚。」同样，一切篇集义务与律羯磨，亦于彼处归入。如所说：「优波离，我已制定对来客比丘之来客义务……如是我已善制定学处，优波离。」等。以「若比丘尼为观看舞蹈、歌唱或音乐而前往，犯巴吉帝亚」此经，比丘尼若舞蹈、歌唱或演奏，犯巴吉帝亚等，凡在注疏中所见之任何罪类或律羯磨，名为未说成就学处。应知此六种以六种方式不适合诵出，故名为非诵出学处。即：由于与五种诵出随其所应不同类，土喇咤亚与恶说虽同所依事，恶作与土喇咤亚二者因非同类罪，中间罪制定学处因不同所依事之罪，遮止学处因某些已调伏事制定学处之未显示罪，随顺破僧土喇咤亚因未显示事，未说成就学处因未显示罪与事。至此，所说「学处制定有二种，以有诵出与非诵出之分」，已略说显示。

Khandhakesu paññattadukkaṭathullaccayāni paññattisikkhāpadaṃ nāma. ‘‘Tena hi, sāriputta, bhedānuvattake thullaccayaṃ desāpehī’’ti (cūḷava. 345) vuttaṃ, thullaccayampi tattheva samodhānaṃ gacchati. Idaṃ tesaṃ vibhattikammakkhaṇe apaññattattā avijjamānampi bhagavato vacanena visuddhakkhaṇepi vijjamānaṃ jātanti eke. ‘‘Bhedānuvattake desāpehī’’ti vacanato sesabhedānuvattakānaṃ ‘‘yo pana bhikkhu jānaṃ saṅghabhedakānaṃ anuvatteyya, āpatti thullaccayassā’’ti sikkhāpadaṃ paññattaṃ hotīti veditabbaṃ. Tathā sabbāni khandhakavattāni, vinayakammāni ca tattheva samodhānaṃ gacchanti. Yathāha ‘‘paññatte taṃ upāli mayā āgantukānaṃ bhikkhūnaṃ āgantukavattaṃ…pe… evaṃ supaññatte kho mayā upāli sikkhāpade’’tiādi. ‘‘Yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya , pācittiya’’nti (pāci. 834) iminā suttena bhikkhunī nacceyya vā gāyeyya vā vādeyya vā, pācittiyanti evamādikaṃ yaṃ kiñci aṭṭhakathāya dissamānaṃ āpattijātaṃ vinayakammaṃ vā avuttasiddhisikkhāpadaṃ nāma. Chabbidhampetaṃ chahi ākārehi uddesārahaṃ na hotīti anuddesasikkhāpadaṃ nāmāti veditabbaṃ. Seyyathidaṃ – pañcahi uddesehi yathāsambhavaṃ visabhāgattā thullaccayadubbhāsitānaṃ sabhāgavatthukampi dukkaṭathullaccayadvayaṃ asabhāgāpattikattā antarāpattipaññattisikkhāpadānaṃ, nānāvatthukāpattikattā paṭikkhepasikkhāpadānaṃ, kesañci vinītavatthupaññattisikkhāpadānañca adassitāpattikattā, adassitavatthukattā bhedānuvattakathullaccayassa, adassitāpattivatthukattā avuttasiddhisikkhāpadānanti. Ettāvatā ‘‘duvidhaṃ sikkhāpadapaññāpanaṃ sauddesānuddesabhedato’’ti yaṃ vuttaṃ, taṃ samāsato pakāsitaṃ hoti.

15首先在制定中——

Paññattiyaṃ tāva –

16「此处所说作者，因无所待故；因前无应说规定故，及从初即与『若』语共。」

‘‘Kārako idha niddiṭṭho, apekkhāya abhāvato;

17应知此理。其义为：彼等未说作者之前述分别，如精液漏出等学处特殊，在彼等意图、羯磨、事、人之结合上，因有所待故，作者未说，为显示彼等之有所待性。一切将在彼彼学处中显现，然而此处在巴拉基咖制定中，因无所待故，作者已说。然而作者如「比丘衣已成、迦提那衣已舍」等处，因前无应说规定故，未以工具等方式说明而以自称方式说明，因无所待故。在彼处被说明时，如第二不定、精美食物、沙玛内拉第三第四应巴底德萨尼中，未在中间说明，因前无应说规定故，如「然而……照耀」等，在初即已说明。即使在初被说明，在前述分别中如随顺破僧者等三十五学处中未说明，因前无应说规定故，从「若比丘」之初即与『若』语共同说明。如是被说明者，因其不如「若诸比丘尼二人同卧一床」等罪，犯依他而生之罪，故以「若比丘」单数说明。若谓行淫罪亦依他而生，因有「二二相合」之语故？非也，因知意图故。仅对多位比丘尼有罪，非对一人，彼处有此限定，此处无如是限定，故意图不限定。对阳萎者、软脊者等，何来「二二相合」之语故，彼等有行淫罪。此义应以依「四种行淫缘故」为八事，在《附随》中所说「因行淫缘故可能有断头」之语成立。

Pubbe vattabbavidhānā-bhāvato ca ādito yopanena sahā’’ti. –

18此理趣应如是了知。其义为：那些未明示施作者、如前所述分类的学处，如漏精等诸种学处，于此等学处中，由于依于意趣、业事、对象、人、加行而有（所依）关系，故未明示施作者，为显示彼等具有所依之状态。这一切将在各各学处中显明。然而在此巴拉基咖制戒中，由于无所依关系，故明示了施作者。至于在‘衣已作成，比丘已出雨安居’等（巴拉基咖 462, 472, 475）中，施作者因前文应述之规定不存在，故不以具格等方式明示，而以主格明示，乃因无所依关系。在此中，被明示者，不像‘其余第二、不定、美味食、沙弥第三、第四、悔过’诸条那样在中间明示，而如‘非但……乃至……告知’等（巴拉基咖 453），因前文应述之规定不存在，故于最初即明示。即便于最初明示，亦不像前述各类中随分裂等三十五条学处那样不予明示，因前文应述之规定不存在，故与‘然任何比丘’等句首之‘然任何’一词同时明示。如此明示，然彼施作者因不犯由他人所生之罪，如‘凡比丘尼二人共卧一床’等（巴吉帝亚 933）之罪，故以‘然任何比丘’之单数明示。若谓邪淫之罪亦是由他人所生，以‘双双俱入’之语（巴拉基咖 39）故？此说不然，因了知其意趣。彼处有‘是多位比丘尼之罪，而非一位’之决定，此处则无此决定，故为无决定之意趣。垂囊者、柔背者之邪淫罪，由‘双双俱入’（巴拉基咖 55）之语故。此义应以四种邪淫缘为首，针对八事，以《附随》中所说‘以邪淫缘，应为截断’（《附随》481）之语加以成立。

Ayaṃ nayo veditabbo. Tassattho – ye te aniddiṭṭhakārakā pubbe vuttappabhedā sukkavisaṭṭhiādayo sikkhāpadavisesā, tesu adhippāyakammavatthupuggalapayoge apekkhāya bhāvato kārako na niddiṭṭho tesaṃ sāpekkhabhāvadassanatthaṃ. Taṃ sabbaṃ tasmiṃ tasmiṃ sikkhāpade āvibhavissati, idha pana pārājikapaññattiyaṃ apekkhāya abhāvato kārako niddiṭṭho. Yo pana kārako ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmi’’ntiādīsu (pārā. 462, 472, 475) viya pubbe vattabbavidhānābhāvato karaṇādivasena aniddisitvā paccattavasena niddiṭṭho apekkhāya abhāvato. Tattha niddisiyamāno sesadutiyāniyatapaṇītabhojanaṃ samaṇuddesatatiyacatautthapāṭidesanīyesu viya majjhe aniddisitvā ‘‘na heva kho pana…pe… obhāsitu’’ntiādi (pārā. 453) viya pubbe vattabbavidhānābhāvato eva ādimhi niddiṭṭho. Ādimhi niddisiyamānopi pubbe vuttappabhedesu bhedānuvattakādīsu pañcattiṃsesu sikkhāpadesu viya aniddisitvā pubbe vattabbavidhānābhāvato eva ‘‘yo pana bhikkhū’’tiāditova yopana-saddena saha niddiṭṭho. Evaṃ niddisiyamānopi so yasmā ‘‘yā pana bhikkhuniyo dve ekamañce tuvaṭṭeyyu’’ntiādi (pāci. 933) āpatti viya parappabhavaṃ āpattiṃ na āpajjati, tasmā ‘‘yo pana bhikkhū’’ti ekavacanena niddiṭṭho. Methunadhammāpattipi parappabhavā ‘‘dvayaṃdvayasamāpattī’’ti (pārā. 39) vacanatoti ce? Taṃ na, adhippāyajānanato. Anekissā eva bhikkhuniyā āpatti, na ekissāti niyamo tattha atthi, na evaṃ idha niyamoti aniyamitādhippāyo. Lambīmudupiṭṭhīnaṃ kuto ‘‘dvayaṃdvayasamāpattī’’ti (pārā. 55) vacanato tesaṃ methunadhammāpatti. Ayamattho catasso methunadhammapaccayāti aṭṭhavatthukaṃ sandhāya ‘‘chejjaṃ siyā methunadhammapaccayā’’ti (pari. 481) ca parivāre vuttavacanena sādhetabbo.

19于随分裂学处中，三人以上不应劝谏，僧团不应将僧团合并为一。为显示此理趣，于最初即以‘比丘们’作复数表述，复言‘或一或二或三’（巴拉基咖 418），否则于三人以上则不犯‘随从者’之罪。此与缘起相违。当时随从者约有五百人。至于在《七百犍度》中所说‘僧团应推举东方四位比丘、西方四位比丘……已推举’等白二羯磨（《小品》456），乃因‘以仲裁方式平息此诤事’之说而令彼等应行之规定。或仅以推举作为第三而得宜。彼等以该羯磨，并非成为应受羯磨者而被羯磨所摄。其特征是：僧团为谁作羯磨，谁即是应受羯磨者。然当时僧团并未对该八位比丘作羯磨。彼等受指派时，方进入受羯磨之状态。彼等确实是以‘已获平息诤事羯磨之所应得者，视为由僧团所作，故乃羯磨所得者’而成为羯磨所得者。以‘彼比丘应被诸比丘劝谏至三次，令其舍弃’（巴拉基咖 418）之语，乃彼等应行之规定。若谓仅以推举之作成即为羯磨？此说不然，因了知其意趣：此处之意趣，乃应将彼等比丘作为应受羯磨者，令其舍弃，而非以犯过之缘故。东方等人之推举对于平息诤事之成就，与劝谏羯磨对于彼令其舍弃之成就，两者并不相同；所谓推举，乃先取得同意，再经请求而行，羯磨则不如此。然若作羯磨，则该目的之成就确实得以实现。应了知：依他方之推举，应推举人数更多者。

Bhedānuvattakasikkhāpade tiṇṇaṃ uddhaṃ na samanubhāsitabbā, na saṅghena saṅghaṃ ekato kātabbanti. Nayadassanatthaṃ āditova ‘‘bhikkhū hontī’’ti bahuvacananiddesaṃ katvā puna ‘‘eko vā dve vā tayo vā’’ti (pārā. 418) vuttaṃ, aññathā na tato uddhaṃ ‘‘anuvattakā hontī’’ti āpajjati. Tato nidānavirodho. Pañcasatamattā hi tadanuvattakā ahesuṃ. Yaṃ pana sattasatikakkhandhake ‘‘saṅgho cattāro pācīnake bhikkhū, cattāro pāveyyake bhikkhū sammanneyya …pe… sammatā’’tiādi (cūḷava. 456) ñattidutiyakammaṃ vuttaṃ, taṃ ‘‘ubbāhikāya imaṃ adhikaraṇaṃ vūpasametu’’nti vuttattā tehi kattabbavidhānaṃ. Sammutikaraṇameva vā tatiyaṃ katvā kappati. Na hi te tena kammena kammārahā kammakatā honti. Yassa saṅgho kammaṃ karoti, so kammārahoti lakkhaṇaṃ. Na ca tadā saṅgho tesaṃ aṭṭhannampi bhikkhūnaṃ kammaṃ akāsi. Bhajāpiyamānā te kammapattabhāvaṃ bhajanti. Adhikaraṇavūpasamakammassa pattā yuttā saṅghena katāti katvā kammapattā eva hi te honti. ‘‘Te bhikkhū bhikkhūhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāyā’’ti (pārā. 418) vacanato tehi kattabbavidhānaṃ. Sammutikaraṇameva kammaṃ hotīti ce? Taṃ na, adhippāyajānanato, tassa paṭinissaggāya eva te bhikkhū kammārahā kātabbā, na dosāgativasenāti ayamettha adhippāyo. Na hi pācīnakādīnaṃ sammutiyā adhikaraṇavūpasamasiddhi viya tesaṃ samanubhāsanakammena tassa paṭinissaggasiddhi hoti, sammuti nāmesā paṭhamaṃ anumatiṃ gahetvā yācitvāva karīyati, na tathā kammanti. Kammakaraṇe pana tadatthasiddhi hotiyeva. Parasammutiyā bahutarāva sammannitabbāti veditabbaṃ.

20‘邪淫法’——如此以多义方式获得此名者——以自己之加行或他人之加行，于自身根门，于自己之道，或于他人之道，或于他人之根门，于自己之道，就进入、已进入、住立、拔出四者之任一，凡以任何一种受用之方式行之，则成巴拉基咖，不共住。然有人主张：‘受用进入等四、或三、或二、或一，则成巴拉基咖。盖如此说：“若受用进入，受用已进入，受用住立，受用拔出，犯巴拉基咖罪”等’（巴拉基咖 58）。依彼等之见，于四者中各各皆犯四次巴拉基咖罪。彼等又如是说：设令犯邪淫巴拉基咖罪，邪淫巴拉基咖罪之同分——即于自身违犯中之巴拉基咖罪，又犯桑喀地谢萨罪——犯已，舍弃学处，在家时犯邪淫等巴拉基咖，再次出家、受具足戒，忏悔一次或多次桑喀地谢萨罪，则该人既已无罪，故彼于在家时是有罪者。即便犯最终事者，亦有此罪。然以出罪、发露而不能清净，故未说‘每次加行各各皆犯巴拉基咖罪’。亦因无须计数之缘故而未予明说，然以〈分别〉（巴拉基咖 58）中‘犯巴拉基咖罪’之语，彼等主张此义得以成立，且亦有其道理。

‘‘Methunadhamma’’nti evaṃ bāhullanayena laddhanāmakaṃ sakapayogena vā parapayogena vā attano nimittassa sakamagge vā paramagge vā paranimittassa vā sakamagge eva pavesanapaviṭṭhaṭṭhitauddharaṇesu yaṃ kiñci ekaṃ paṭisādiyanavasena seveyya, pārājiko hoti asaṃvāsoti. Keci pana ‘‘pavesanādīni cattāri vā tīṇi vā dve vā ekaṃ vā paṭiseveyya, pārājiko hoti. Vuttañhetaṃ ‘so ce pavesanaṃ sādiyati, paviṭṭhaṃ sādiyati, ṭhitaṃ sādiyati, uddharaṇaṃ sādiyati, āpatti pārājikassā’tiādī’’ti (pārā. 58) vadanti. Tesaṃ matena catūsupi catasso pārājikāpattiyo āpajjati. Teyeva evaṃ vadanti – āpajjatu methunadhammapārājikāpatti, methunadhammapārājikāpattiyā taṃbhāgiyāti attano vītikkame pārājikāpattiyo, saṅghādisesāpattiñca āpajjitvā sikkhaṃ paccakkhāya gahaṭṭhakāle methunādikaṃ pārājikaṃ āpajjitvā puna pabbajitvā upasampajjitvā ekaṃ saṅghādisesāpattiṃ ekamanekaṃ vā paṭikaritvāva so puggalo yasmā nirāpattiko hoti, tasmā so gahaṭṭhakāle sāpattikovāti. Antimavatthuajjhāpannassāpi attheva āpatti. Vuṭṭhānadesanāhi pana asujjhanato ‘‘payoge payoge āpatti pārājikassā’’ti na vuttaṃ. Gaṇanapayojanābhāvato kiñcāpi na vuttaṃ, atha kho padabhājane (pārā. 58) ‘‘āpatti pārājikassā’’ti vacanenāyamattho siddhoti yuttiñca vadanti.

21若如此，则于总纲中亦应说「凡比丘行淫欲法者，波罗夷」；而波罗夷之「无余」语亦将不得宜。盖于一切犯聚中，以不剩余数算比丘而存立，故立「无余」之语，而犯乃于进入时即成，非于已进入等时成。就此唯一事，应以「凡有犯者」（《大品》134）涵括波罗夷犯在内，如此方能了知缘起陈述之意趣。故总纲中不说「波罗夷」而说「成波罗夷」（波罗夷 42、44），乃以此人物表述之语，为显示彼以身相之束缚而不堪再受具足戒之状态。〈句分别〉中「犯波罗夷」之语，乃为显示已犯究竟事之波罗夷、失去共住者，该人仍为非贼住者之状态。盖彼即便受用共住，亦非贼住者，故受具足戒者仍被称为「比丘」。正因如此乃说：「人不清净，犯某一波罗夷法，若彼具清净见者未予告知机会，以辱骂为意趣而言，犯贬毁语之恶作罪」（波罗夷 389）——由未受具足戒者无此状态，故可知该受具足戒者仍被称为「比丘」——应了知，此由此而生起文句之清净，亦生起同宿之罪，亦生起向比丘离间语等之罪（《金刚注》波罗夷 39）。

Yadi evaṃ mātikāyampi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājika’’nti vattabbaṃ bhaveyya, pārājikassa anavasesavacanampi na yujjeyya. Sabbepi hi āpattikkhandhe, bhikkhugaṇanañca anavasesetvā tiṭṭhatīti anavasesavacananti katvā paveseva āpatti, na paviṭṭhādīsu. Tamevekaṃ sandhāya ‘‘yassa siyā āpattī’’ti (mahāva. 134) pārājikāpattimpi anto katvā nidānuddesavacanaṃ veditabbaṃ. Tasmā mātikāyaṃ ‘‘pārājika’’nti avatvā ‘‘pārājiko hotī’’ti (pārā. 42, 44) puggalaniddesavacanaṃ tena sarīrabandhanena upasampadāya abhabbabhāvadīpanatthaṃ. ‘‘Āpatti pārājikassā’’ti padabhājane vacanaṃ antimavatthuṃ ajjhāpannassāpi pārājikassa asaṃvāsassa sato puggalassa atheyyasaṃvāsakabhāvadīpanatthaṃ. Na hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako hoti, tasmā upasampanno ‘‘bhikkhū’’tveva vuccati. Tenevāha ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno anokāsaṃ kārāpetvā akkosādhippāyo vadati, āpatti omasavādena dukkaṭassā’’ti (pārā. 389) anupasampannassa tadabhāvato siddho so upasampanno ‘‘bhikkhū’’tveva vuccatīti, tena padasodhammaṃ, sahaseyyañca janeti, bhikkhupesuññādiñca janetīti veditabbaṃ (vajira. ṭī. pārājika 39).

22缘起与总纲之区分，分别乃其决定；

Nidānā mātikābhedo, vibhaṅgo tanniyāmako;

23次为犯之区分，不犯乃其相异也。（《金刚注》波罗夷 43-44）——

Tato āpattiyā bhedo, anāpatti tadaññathāti. (vajira. ṭī. pārājika 43-44) –

24应当如此理解。其中，须提那事（波罗夷第24条以下）、猕猴事（波罗夷第40条以下）、跋耆子事（波罗夷第43条），此三种事，乃是本学处之缘起。由此缘起而生出「凡有比丘，于诸比丘……乃至……不共住」（波罗夷第44条）此总纲之区分。其中，「乃至畜生类雌性」（波罗夷第44条）一语，系就女性相而言。如猕猴波罗夷事中，有人可以如此捏造借口：「确实，贤友，世尊制定了学处，然而那是针对女人，不针对男人，不针对般荼迦，也不针对两性相具者。」同理，他人亦可捏造借口。因此，为了显示此类无借口可循，故此处所说「乃至畜生类雌性亦然」，乃是总纲语句之区分，此区分系由猕猴所指称的缘起而来，而非仅为显示与女人交合方能成立。故此，分别乃其决定，即决定该总纲所欲表达之义趣的分别。盖于分别中，以「三种女人、三种两性相具者、三种般荼迦、三种男人；人类女人有三道，畜生类男性有两道」等（波罗夷第56条）方式，堵塞一切借口之空间，从而作出决定。

Ayaṃ nayo veditabbo. Tattha sudinnavatthu (pārā. 24 ādayo)-makkaṭivatthu (pārā. 40 ādayo)-vajjiputtakavatthu (pārā. 43) cāti tippabhedavatthu imassa sikkhāpadassa nidānaṃ nāma. Tato nidānā ‘‘yo pana bhikkhu bhikkhūnaṃ…pe… asaṃvāso’’ti (pārā. 44) imissā mātikāya bhedo jāto. Tattha hi ‘‘antamaso tiracchānagatāyā’’ti (pārā. 44) itthiliṅgavasena ‘‘saccaṃ, āvuso, bhagavatā sikkhāpadaṃ paññattaṃ, tañca kho itthiyā, no purise, no paṇḍake, no ubhatobyañjanake cā’’ti makkaṭipārājiko viya aññopi lesaṃ oḍḍetuṃ sakkoti, tasmā tādisassa alesokāsassa dassanatthaṃ idaṃ vuccati, makkaṭisaṅkhātā nidānā ‘‘antamaso tiracchānagatāyapī’’ti mātikāya vacanabhedo, na itthiyā eva methunasiddhidassanato. Tasmā vibhaṅgo tanniyāmako tassā mātikāya adhippetatthaniyāmako vibhaṅgoti. Vibhaṅge hi ‘‘tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisā. Manussitthiyā tayo magge, tiracchānagatapurisassa dve magge’’tiādinā (pārā. 56) nayena sabbalesokāsaṃ pidahitvā niyamo kato. Etthāha – yadi evaṃ sādhāraṇasikkhāpadavasena vā liṅgaparivattanavasena vā na kevalaṃ bhikkhūnaṃ, bhikkhunīnampi ‘‘sikkhāsājīvasamāpanno’’ti vibhaṅge vattabbaṃ siyā. Tadavacanena hi bhikkhunī purisaliṅgapātubhāvena bhikkhubhāve ṭhitā evaṃ vadeyya ‘‘nāhaṃ upasampadākaraṇakāle bhikkhūnaṃ sikkhāsājīvasamāpannā, tasmā na apaccakkhātasikkhāpi methunadhammena pārājikā homī’’ti. Vuccate – yathā vuttaṃ, tathā na vattabbaṃ aniṭṭhappasaṅgato. Tathā vutte bhikkhunīnampi sikkhāpaccakkhānaṃ atthīti āpajjati. Tañcāniṭṭhaṃ. Idamaparamaniṭṭhaṃ ‘‘sabbasikkhāpadāni sādhāraṇāneva nāsādhāraṇānī’’ti. Apicāyaṃ bhikkhūnaṃ sikkhāsājīvasamāpannāva hotīti dassanatthaṃ ‘‘anujānāmi, bhikkhave, taṃyeva upajjhaṃ tameva upasampadaṃ tāni vassāni bhikkhūhi saṅgamitu’’ntiādi (pārā. 69) vuttaṃ. Tato āpattiyā bhedoti tato vibhaṅgato ‘‘akkhayite sarīre pārājikaṃ, yebhuyyena khayite thullaccaya’’ntiādi (pārā. 73, pari. 157) āpattiyā bhedo hoti. Anāpatti tadaññathāti tato eva vibhaṅgato yena ākārena āpatti vuttā, tato aññenākārena anāpattibhedova hoti. ‘‘Sādiyati, āpatti pārājikassa, na sādiyati, anāpattī’’ti hi vibhaṅge asati na paññāyati. Ettāvatā ‘‘nidānā mātikābhedo’’ti ayaṃ gāthā samāsato vuttatthā hoti. Visesakāraṇaṃ pana tasmiṃ tasmiṃ sikkhāpade āvibhavissati.

25初制，乃是在初菩提之后方才制定，且是在具寿须提那出家第八年时制定，故于达到长老通晓多闻之时方才制定；再制，则是在达到博学多闻之盛时。盖彼具寿猕猴波罗夷者，正如在与女人相关之学处中，畜生类雌性非所指涉对象，他亦如此认为，故而说道：「确实，贤友……乃至……那是针对人类女人，不针对畜生类雌性。」（波罗夷第41条）第三制，乃是在利得鼎盛之时生起，此从「随意食用」等语（波罗夷第43条）可知；而通达鼎盛亦可于此处获得。由此可知，本第一波罗夷学处，是依据三种事，历经四个时期方才制定。

Paṭhamapaññatti tāva paṭhamabodhiṃ atikkamitvā paññattattā, āyasmato sudinnassa aṭṭhavassikakāle paññattattā ca rattaññumahattaṃ pattakāle paññattā, dutiyapaññatti bāhusaccamahattaṃ pattakāle. So hi āyasmā makkaṭipārājiko yathā mātugāmappaṭisaṃyuttesu sikkhāpadesu tiracchānagatitthī na adhippetā, tathā idhāpīti saññāya ‘‘saccaṃ, āvuso…pe… tañca kho manussitthiyā, no tiracchānagatāyā’’ti (pārā. 41) āha. Tatiyapaññatti lābhaggamahattaṃ pattakāle uppannā ‘‘yāvadatthaṃ bhuñjitvā’’tiādi (pārā. 43) vacanato, vepullamahattampi ettheva labbhatīti imaṃ paṭhamapārājikasikkhāpadaṃ tividhampi vatthuṃ upādāya catubbidhampi taṃ kālaṃ patvā paññattanti veditabbaṃ.

26其中，“然而凡”是表示无余遍取之词。“比丘”是遮止其过度宽泛之限定词。“具足诸比丘之学与共住”是其修饰语。因为并非所有名为比丘者，都具足世尊为通过任何一种具足戒而受具足戒的比丘们所制定的、以最低限度应学之学，以及所谓“于此共住”的共住这两者。然而，何时为具足呢？通过任何一种具足戒而受具足戒的当下，无论知或不知，由于已进入彼两者，即称为具足。“共住”是指只要未舍学，或未达到波罗夷的状态。而在《安达卡义注》中所说：“圆满学者为学具足，不违越共住者为共住具足”，那是就最高界限而说的。因为并非不圆满学，或欲寻等增盛者，或违越某一部分有余共住者，就不名为学与共住具足者。

Tattha yo panāti anavasesapariyādānapadaṃ. Bhikkhūti tassa atippasaṅganiyamapadaṃ. Bhikkhūnaṃ sikkhāsājīvasamāpannoti tassa visesanavacanaṃ. Na hi sabbopi bhikkhunāmako, yā bhagavatā yāya kāyaci upasampadāya upasampannabhikkhūnaṃ heṭṭhimaparicchedena sikkhitabbā sikkhā vihitā , ‘‘ettha saha jīvantī’’ti yo ca sājīvo vutto, taṃ ubhayaṃ samāpannova hoti. Kadā pana samāpanno hoti? Yāya kāyaci upasampadāya upasampannasamanantarameva tadubhayaṃ jānantopi ajānantopi tadajjhupagatattā samāpannova nāma hoti. Saha jīvantīti yāva sikkhaṃ na paccakkhāti, pārājikabhāvaṃ vā na pāpuṇāti. Yaṃ pana vuttaṃ andhakaṭṭhakathāyaṃ ‘‘sikkhaṃ paripūrento sikkhāsamāpanno sājīvaṃ avītikkamanto sājīvasamāpanno’’ti, taṃ ukkaṭṭhaparicchedavasena vuttaṃ. Na hi sikkhaṃ aparipūrento, kāmavitakkādibahulo vā ekaccaṃ sāvasesaṃ sājīvaṃ vītikkamanto vā sikkhāsājīvasamāpanno nāma na hoti.

27然而，就最高界限而言，可得四种分类：“有比丘，是学具足者，省察诸戒，而非共住具足者，违越无心之学处；有比丘，非学具足者，多为欲寻等增盛，却是共住具足者，无犯；有比丘，既非学具足者，亦非共住具足者，犯无余之罪；有比丘，是两者具足者，圆满学且不违越共住。”此中第四种比丘是最高者，此处或许意指此者。若问：世尊为何不应说非最高者？答：否，因为与“其中，此增上戒学，乃是此义中所指涉之学”之说法相违；若有意取最高者，则“学者，三学也”说此即可，此乃其意趣。因为具足三学者，方是一切中最高者。若说“行淫法”等后文之语，是期待增上戒学方才如此说？答：否，因为彼者亦不可能。因为圆满增上戒学且不违越共住者，不可能行淫法；而不圆满彼学且违越共住者，方才会行，此乃其意趣。故此处之义应如此理解：由于名为学处的共住，摄属增上戒学，而非其余二学，故说“其中，此增上戒学，乃是此义中所指涉之学”。故此，摄属增上戒学之共住，称为学与共住。如此，为限定共住之义，故取“学”之语。为阐明彼义，分别中不触及学，而说“于彼处学，故名共住具足”（波罗夷第45条），以此显示此乃同一义语。而且，自受具足戒之后，因具有学之资格，故亦说“学”，亦说“具足”。如此被称为“学与共住具足者”，依赖如此之缘，于此后，不舍被称为共住之学，亦不显露彼处之羸弱，而行淫法——此义方才相应。

Ukkaṭṭhaparicchedena pana catukkaṃ labbhati – ‘‘atthi bhikkhu sikkhāsamāpanno sīlāni paccavekkhanto na sājīvasamāpanno acittakaṃ sikkhāpadaṃ vītikkamanto, atthi na sikkhāsamāpanno kāmavitakkādibahulo sājīvasamāpanno nirāpattiko, atthi na sikkhāsamāpanno na ca sājīvasamāpanno anavasesaṃ āpattiṃ āpanno, atthi ubhayasamāpanno sikkhaṃ paripūrento sājīvañca avītikkamanto’’ti. Ayamettha catuttho bhikkhu ukkaṭṭho idha adhippeto siyā. Na hi bhagavā anukkaṭṭhaṃ vattuṃ yuttoti ce? Na, ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vacanavirodhato, ukkaṭṭhaggahaṇādhippāye sati ‘‘sikkhāti tisso sikkhā’’ti ettakameva vattabbanti adhippāyo. Sikkhattayasamāpanno hi sabbukkaṭṭho. ‘‘Methunaṃ dhammaṃ paṭiseveyyā’’ti parato vacanaṃ apekkhitvā adhisīlasikkhāva vuttāti ce? Na, tassāpi abhabbattā. Na hi adhisīlasikkhaṃ paripūrento, sājīvañca avītikkamanto methunadhammaṃ paṭisevituṃ bhabbo, taṃ sikkhaṃ aparipūrento, sājīvañca vītikkamantoyeva hi paṭiseveyyāti adhippāyā. Tasmā evamettha attho gahetabbo. Yasmā sikkhāpadasaṅkhāto sājīvo adhisīlasikkhameva saṅgaṇhāti, na itarasikkhādvayaṃ, tasmā ‘‘tatra yāyaṃ adhisīlasikkhā, ayaṃ imasmiṃ atthe adhippetā sikkhā’’ti vuttaṃ. Tasmā adhisīlasikkhāya saṅgāhako sājīvo sikkhāsājīvoti vutto. Iti sājīvavisesanatthaṃ sikkhāggahaṇaṃ kataṃ. Tadatthadīpanatthameva vibhaṅge sikkhaṃ aparāmasitvā ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti (pārā. 45) vuttaṃ. Tena ekamevidaṃ atthapadanti dīpitaṃ hoti. Tañca upasampadūpagamanantarato paṭṭhāya sikkhanādhikārattā ‘‘sikkhatī’’ti ca ‘‘samāpanno’’ti ca vuccati. Yo evaṃ ‘‘sikkhāsājīvasamāpanno’’ti saṅkhaṃ gato, tādisaṃ paccayaṃ paṭicca aparabhāge sājīvasaṅkhātameva sikkhaṃ apaccakkhāya tasmiṃyeva dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyyāti ayamattho yujjati.

28然而，义注之理路被遮止了，而彼理路并非应被遮止，但此处之意趣应被探寻。于一切学处中，此“具足诸比丘之学与共住”即是共通之比丘相。漏尽者声闻亦犯无心之罪，有学亦然，而凡夫则亦犯有心之罪，故将此作为有学、无学、凡夫共通之比丘相，以“唯学具足者、唯共住具足者、两者具足者”之自性、一分、余一之理路，总括为“学与共住具足者”，由取最高者而成就对非最高者之摄取，故义注中唯说最高者。为成就此义，于“于彼处学，故名共住具足”中，对未说“学”字作出会通后，又说：然而，由于彼亦具足学，故于义上当知亦为学具足者；并说“不舍所具足之学，于所具足之共住中不显露羸弱”。此乃义注之意趣，应如此了知。而于此意趣中，当知唯取增上戒学，因其遍在，且律以戒为增上故。又，正如受学处时称为受戒，舍学处时亦可说为舍戒，故于彼处说“不舍所具足之学”（波罗夷义注·学舍断分别注释）。至此，略说“学与共住具足者”于此中应说之抉择已毕。

Kintu aṭṭhakathānayo paṭikkhitto hoti, so ca na paṭikkhepāraho hoti, adhippāyo panettha pariyesitabbo. Sabbesu sikkhāpadesu idameva bhikkhulakkhaṇaṃ sādhāraṇaṃ yadidaṃ ‘‘bhikkhūnaṃ sikkhāsājīvasamāpanno’’ti. Khīṇāsavopi sāvako āpattiṃ āpajjati acittakaṃ, tathā sekkho, puthujjano pana sacittakampi, tasmā sekkhāsekkhaputhujjanānaṃ sāmaññamidaṃ bhikkhulakkhaṇanti katvā kevalaṃ sikkhāsamāpanno, kevalaṃ sājīvasamāpanno, ubhayasamāpanno cāti sarūpekadesaekasesanayena ‘‘sikkhāsājīvasamāpanno’’tveva sampiṇḍetvā ukkaṭṭhaggahaṇena anukkaṭṭhānaṃ gahaṇasiddhito aṭṭhakathāyaṃ ukkaṭṭhova vutto. Tameva sampādetuṃ ‘‘tasmiṃ sikkhati, tena vuccati sājīvasamāpanno’’ti ettha sikkhāsaddassa avacane parihāraṃ vatvā yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabboti ca vatvā ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāya, yañca sājīvaṃ samāpanno, tattha dubbalyaṃ anāvikatvā’’ti vuttanti ayamaṭṭhakathāya adhippāyo veditabbo. Etasmiṃ pana adhippāye adhisīlasikkhāya eva gahaṇaṃ sabbatthikattā, sīlādhikārato ca vinayassāti veditabbaṃ. Yathā ca sikkhāpadaṃ samādiyanto sīlaṃ samādiyatīti vuccati, evaṃ sikkhāpadaṃ paccakkhanto sīlaṃ paccakkhātīti vattuṃ yujjati, tasmā tattha vuttaṃ ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāyā’’ti (pārā. aṭṭha. sikkhāpaccakkhānavibhaṅgavaṇṇanā). Ettāvatā samāsato ‘‘sikkhāsājīvasamāpanno’’ti ettha vattabbavinicchayo niṭṭhito hoti.

29此限定描述（具足戒行同住者）有何用？难道只须说「若有比丘，未舍戒、未显露软弱……乃至……别众」即可吗？不可，因为这会导致不欲的结果（即：仅凭名称或宣称是比丘的偷住者也有舍戒之事，未舍戒而行淫法犯巴拉基咖；后来犯巴拉基咖者、因半月变般哒咖者，两者皆有舍戒与行淫法犯巴拉基咖之事）。在般哒咖状态一边，般哒咖不得为达上之依据——此已说明。故在另一边（非般哒咖一边），得为依据，此已确立。在彼另一边，已受达上者，由于在般哒咖状态一边因成为般哒咖故不具足戒行同住，彼者因无可舍之戒，则未舍戒，以口含他人男根之方式行淫法，彼者从何得巴拉基咖罪——此乃其意趣。此说法在未能得非般哒咖一边者方才相应；然而对于能得者，则如无色界有情在善等定之刹那，虽有有分中断，然仍不死亡，同理，在般哒咖状态一边，比丘之身份亦存在。若允受同住，则不具有偷住者之状态，如犯最后事者。亦不产生共卧等之事。然而不满足法定人数，如犯最后事者。彼者不具足戒行同住。而在另一边则具足，此乃彼此之差别。此差别是有因的，还是无因的？非无因。由于达上于彼在非般哒咖一边获得允许，因其具有有因之结生。若问：在般哒咖状态一边，为何未获允许？因为已成为般哒咖之故，如人为造成之般哒咖者。

Kiṃ iminā visesavacanena payojanaṃ, nanu ‘‘yo pana bhikkhu sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā…pe… asaṃvāso’’ti ettakameva vattabbanti ce? Na vattabbaṃ aniṭṭhappasaṅgato. ‘‘Yo pana sikkhāsājīvasamāpanno theyyasaṃvāsādiko kevalena samaññāmattena, paṭiññāmattena vā bhikkhu, tassāpi sikkhāpaccakkhānaṃ atthi, sikkhaṃ apaccakkhāya ca methunaṃ dhammaṃ paṭisevantassa pārājikāpatti. Yo vā pacchā pārājikaṃ āpattiṃ āpajjitvā na sikkhāsājīvasamāpanno, tassa ca, yo vā pakkhapaṇḍakattā paṇḍakabhāvūpagamanena na sikkhāsājīvasamāpanno, tassa ca tadubhayaṃ atthīti āpajjati. Paṇḍakabhāvapakkhe ca paṇḍako upasampadāya na vatthū’’ti vuttaṃ. Tasmā itarasmiṃ pakkhe vatthūti siddhaṃ. Tasmiṃ pakkhe upasampanno paṇḍakabhāvapakkhe paṇḍakattā na sikkhāsājīvasamāpanno, so pariccajitabbāya sikkhāya abhāvena sikkhaṃ apaccakkhāya mukhena parassa aṅgajātaggahaṇanayena methunaṃ dhammaṃ paṭiseveyya, tassa kuto pārājikāpattīti adhippāyo. Ayaṃ nayo apaṇḍakapakkhaṃ alabhamānasseva parato yujjati, labhantassa pana arūpasattānaṃ kusalādisamāpattikkhaṇe bhavaṅgavicchede satipi amaraṇaṃ viya paṇḍakabhāvapakkhepi bhikkhubhāvo atthi. Saṃvāsaṃ vā sādiyantassa na theyyasaṃvāsakabhāvo atthi antimavatthuajjhāpannassa viya. Na ca sahaseyyādiṃ janeti . Gaṇapūrako pana na hoti antimavatthuṃ ajjhāpanno viya. Na so sikkhāsājīvasamāpanno. Itarasmiṃ pana pakkhe hoti, ayaṃ imassa tato viseso. Kimayaṃ sahetuko, udāhu ahetukoti? Na ahetuko. Yato upasampadā tassa apaṇḍakapakkhe anuññātā sahetukappaṭisandhikattā. Paṇḍakabhāvapakkhepi kissa nānuññātāti ce? Paṇḍakabhūtattā opakkamikapaṇḍakassa viya.

30再者，以「具足戒行同住者」一语，表明了其受持戒律之后，方可说「未舍彼所受之戒，亦未于彼显露软弱」，而非相反。由于此因，为避免前述不欲之结果，故说「若有比丘，具足诸比丘之戒行同住者，未舍戒」等。如于此处，于「若有比丘，具足诸比丘之戒行同住者，未舍戒、未显露软弱，若村落或林中取不与者……乃至……若有比丘，具足诸比丘之戒行同住者，未舍戒、未显露软弱，若令作善逝衣量之衣」等一切处，皆应作如是结合。

Apica ‘‘sikkhāsājīvasamāpanno’’ti iminā tassa sikkhāsamādānaṃ dīpetvā taṃ samādinnaṃ sikkhaṃ apaccakkhāya, tattha ca dubbalyaṃ anāvikatvāti vattuṃ yujjati, na aññathāti iminā kāraṇena yathāvuttāniṭṭhappasaṅgato ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāyā’’tiādi vuttaṃ. Yathā cettha, evaṃ ‘‘yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā gāmā vā araññā vā adinnaṃ…pe… yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyyā’’ti sabbattha yojetabbaṃ.

31「乃至畜生类雌性」者，是就人类女人而说的。因为尚且不能说适用于般哒咖或男性，更何况其他。其余皆如各处所说之理。此乃纲领之决断，于他处亦应随顺结合而作说明。

‘‘Antamaso tiracchānagatāyapī’’ti manussitthiṃ upādāya vuttaṃ. Na hi pageva paṇḍake, purise vāti vattuṃ yujjati. Sesaṃ tattha tattha vuttanayameva . Ayaṃ tāva mātikāya vinicchayo aññatthāpi yathāsambhavaṃ yojetvā dīpetabbo.

32舍利弗、贝拉塔西、阿难等，亦因制立学处之因缘及犯戒之故，为何于大分别中唯来白四达上？优塔帝萨长老言：因恐有允许依归依达上之嫌疑。若于彼亦作说，则诸比丘会生起错解或疑惑，认为先前被世尊禁止者后来又被允许了，因此不说（其他达上方式）。

Sāriputtabelaṭṭhasīsānandādayopi sikkhāpadapaññattikāraṇattā ca āpattiāpajjanato ca kasmā mahāvibhaṅge ñatticatutthaupasampadāyeva āgatāti? Paṭikkhittāya saraṇagamanūpasampadāya anuññātappasaṅgabhayāti upatissatthero. Āpattiyā bhabbataṃ sandhāya tasmimpi vutte pubbe paṭikkhittāpi bhagavatā puna anuññātāti bhikkhūnaṃ micchāgāho vā vimati vā uppajjati, tasmā na vuttāti vuttaṃ hoti.

33由「非法甘马、别众甘马」之语，不可破坏之甘马在某处也称为「甘马」，因此说「以不可破坏（之甘马）」。因为不可破坏之甘马中某些也非如法，由此未达上者之出离不能说是善出离，因此说「以如法（之甘马）」。若如是，应仅说「以如法」即可，由此即成立不可破坏性，何必说此？不然，以非如法而不可破坏之甘马达上者，于此义中并非所指，因会导致不欲之结果。但以此二者一起说时，此义得以明了：仅以彼不可破坏之甘马达上者，此人于此义中亦为所指之比丘；以如法且不可破坏之甘马达上者，此人于此义中亦为所指之比丘；以可破坏之甘马达上者则非所指。

‘‘Adhammakammaṃ vaggakamma’’ti (mahāva. 387) vacanato kuppakammampi katthaci ‘‘kamma’’nti vuccati, tasmā ‘‘akuppenā’’ti vuttaṃ. Yasmā akuppakammampi ekaccaṃ na ṭhānārahaṃ, yena apatto osāraṇaṃ suosāritoti vuccati, tasmā ‘‘ṭhānārahenā’’ti vuttaṃ. Yadi evaṃ ‘‘ṭhānārahenā’’ti idameva vattabbaṃ iminā akuppasiddhitoti ce? Na, aṭṭhānārahena akuppena upasampanno imasmiṃ atthe na adhippeto aniṭṭhappasaṅgato. Dvīhi panetehi ekato vuttehi ayamattho paññāyati – kevalaṃ tena akuppena upasampanno ayampi imasmiṃ atthe adhippeto bhikkhūti, ṭhānārahena ca akuppena ca upasampanno ayampi imasmiṃ atthe adhippeto bhikkhūti, kuppena upasampanno nādhippetoti.

34由于说了「从结生执取起，未满二十岁」，故化生者亦包含在内，他们说：十六岁算岁数的化生者，从结生起即算未满二十岁。由于说了「为十六岁算岁数者」，则还需（在母胎中）四年，此「从结生执取起」是就胎生者而言的——有些人这样说。「有些人说」：无论书写于何处，皆应于该处审察而善加把握其义。人为般哒咖的状态应依被举之理来理解。书写有：「半月般哒咖，于非般哒咖一边令出家，于般哒咖一边应灭摈。」

‘‘Paṭisandhiggahaṇato paṭṭhāya aparipuṇṇavīsativasso’’ti vuttattā opapātikañcāti soḷasavassuddesikā opapātikā paṭisandhito paṭṭhāya aparipuṇṇavīsativassāti vadanti. ‘Soḷasavassuddesikā hontī’ti vuttattā puna cattāri vassāni icchitabbāni, ‘paṭisandhiggahaṇato paṭṭhāyā’ti idaṃ gabbhaseyyakānaṃ vasena vutta’’nti eke. ‘‘Keci vadantī’’ti yattha yattha likhīyati, tattha tattha vicāretvā atthaṃ suṭṭhu upalakkhaye. Opakkamike paṇḍakabhāvo āruḷhanayena veditabbo. ‘‘Pakkhapaṇḍako apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabbo’’ti (vajira. ṭī. mahāvagga 109) likhitaṃ.

35他们说：「若不给一滴（水）而着下衣，则不成偷住者」，此应审察。「随顺于相」者，意指已接受适合沙马内拉之共住。

‘‘Binduṃ adatvā ce nivāseti, theyyasaṃvāsako na hotī’’ti vadanti, vīmaṃsitabbaṃ. Liṅgānurūpassāti sāmaṇerārahassa saṃvāsassa sāditattāti adhippāyo.

36对于那些因王难等而取外相者，即使有‘愿在家众知我为沙门’的欺骗心，但由于没有欺骗比丘的意图，也没有与他们共住的意愿，故不犯过。若不知‘如此出家者名为贼住者’、或‘不可如此做’、或‘如此出家者非沙弥’，则无犯。若知而作，则犯。有记载说：‘知而作，则犯。’另有一说：‘为躲避王难、饥荒等而披衣，并接受共住者，是贼住者。何以故？因其心不净。后来若他生起净心，想“我要修清净梵行，此有何用”，或因悔恨，或因易得资具等而想“我要修”，从生起净心之时起，只要他尚未接受共住，就不是贼住者。若从生起净心之后接受共住，即是贼住者，这是意旨所在。否则，一切皆相违。’

Rājabhayādīhi gahitaliṅgānaṃ ‘‘gihī maṃ ‘samaṇo’ti jānantū’’ti vañcanacitte satipi bhikkhūnaṃ vañcetukāmatāya ca tehi saṃvasitukāmatāya ca abhāvā doso na jātoti. ‘‘Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī’’ti vā ‘‘evaṃ kātuṃ na labbhatī’’ti vā ‘‘evaṃ pabbajito sāmaṇero na hotī’’ti vā na jānāti, vaṭṭati. ‘‘Jānāti, na vaṭṭatī’’ti ca likhitaṃ. ‘‘Rājadubbhikkhādiatthāya cīvaraṃ pārupitvā saṃvāsaṃ sādiyanto theyyasaṃvāsako hoti. Kasmā? Asuddhacittattā. Puna so ‘suddhaṃ brahmacariyaṃ karissāmi, kiṃ etenāti vippaṭisārena vā paccayādisulabhatāya vā karissāmī’ti suddhamānaso hutvā yāva so saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako na hoti. Evaṃ suddhacittuppattito paṭṭhāya saṃvāsaṃ sādiyati ce, theyyasaṃvāsako hotīti adhippeto. Itarathā sabbaṃ virujjhatī’’ti eke.

37有人说：‘若因非执取等而生起，而杀害那样的父亲，则成为杀父者。’

‘‘Nābhiparāmāsādinā jāto tathārūpaṃ pitaraṃ ghāteti ce, pitughātako hotī’’ti vadanti.

38然而，凡以身触而导致戒坏者，由‘三道’之语，彼非比丘尼污者。但即使污染一位一次达上的比丘尼，亦成比丘尼污者，彼亦成巴拉基咖，此为决断。至于比丘尼为贼住者、杀母杀父杀阿拉汉者、出佛身血者、投外道者，诸注疏中未提及，持律者承认。

Yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, na so bhikkhunidūsako ‘‘tiṇṇaṃ maggāna’’nti vacanato. Bhikkhuniṃ pana ekatoupasampannaṃ dūsetvāpi bhikkhunidūsako hoti, sopi pārājiko hotīti vinicchayo. Bhikkhunī pana theyyasaṃvāsikā, mātupituarahantaghātikā, lohituppādikā, titthiyapakkantikā ca hoti, aṭṭhakathāsu anāgataṃ vinayadharā sampaṭicchanti.

39‘于故意妄语者，巴吉帝亚’（巴吉帝亚 2）所说之界限，若不逾越，则说于彼学处修学。‘学处’者，非真实法，唯是假名，此处意指制定。‘此是淫欲防护之同义词’，于《一切善见》中如是说，然彼乃就义而言，有记载。‘学’者，彼彼学处，以修学之状态而生起之心。‘同住’者，制定也。为显示彼义，前文说‘此是淫欲防护之同义词’。因为于被许为功德、被许为福德的学处中，无有系属，故世间之示弱行于此不成立。盖彼是可希求者，故说‘于彼同住具足中，不显示软弱’。盖于命令中，软弱可成立，优波提舍如是说。‘示弱行’一词，应知为‘舍学’一词之文雅，或为附属部分。或者，因为舍学之某种示弱行未作，故就此而解释‘不舍学’一词之义，说‘不显示软弱’。于此，若问：因为并非一切示弱行皆是舍学，故应先说‘不显示软弱’，再说‘不舍学’以限定其义？答：不也，何以故？因无义之次第。盖已说‘学与同住具足者’，故若说‘于所学不舍，于同住具足中不显示软弱’，则义依次第而说，非他，故先说此。‘彼等即’者，指十四种。

‘‘Sampajānamusāvāde pācittiya’’nti (pāci. 2) vuttaṃ mariyādaṃ avītikkamanto tasmiñca sikkhāpade sikkhatīti vuccati. Sikkhāpadanti asabhāvadhammo saṅketova, idha paññatti adhippetā. ‘‘Methunasaṃvarassetaṃ adhivacana’’nti samantapāsādikāyaṃ vuttaṃ, taṃ panatthaṃ sandhāyāti likhitaṃ. Sikkhāti taṃ taṃ sikkhāpadaṃ, sikkhanabhāvena pavattacittuppādo. Sājīvanti paññatti. Tadatthadassanatthaṃ pubbe ‘‘methunasaṃvarassetaṃ adhivacana’’nti vuttaṃ. Yasmā sikkhāya guṇasammatāya puññasammatāya tantiyā abhāvato lokassa dubbalyāvikammaṃ tattha na sambhavati. Patthanīyā hi sā, tasmā ‘‘yañca sājīvaṃsamāpanno, tasmiṃ dubbalabhāvaṃ appakāsetvā’’ti vuttaṃ. Āṇāya hi dubbalyaṃ sambhavatīti upatisso. Dubbalyāvikammapadaṃ sikkhāpaccakkhānapadassa byañjanasiliṭṭhatāya vā parivārakabhāvena vā veditabbaṃ. Atha vā yasmā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ akataṃ hoti, tasmā taṃ sandhāya ‘‘sikkhaṃ apaccakkhāyā’’ti padassa atthaṃ vivaranto ‘‘dubbalyaṃ anāvikatvā’’ti āha. Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā ‘‘dubbalyaṃ anāvikatvā’’ti paṭhamaṃ vatvā tassa atthaniyamatthaṃ ‘‘sikkhaṃ apaccakkhāyā’’ti vattabbanti? Taṃ na, kasmā? Atthānukkamābhāvato. ‘‘Sikkhāsājīvasamāpanno’’ti hi vuttattā ‘‘yaṃ sikkhaṃ samāpanno, taṃ apaccakkhāya, yañca sājīvaṃ samāpanno, tattha dubbalyaṃ anāvikatvā’’ti vuccamāne anukkameneva attho vutto hoti, na aññathā, tasmā idameva paṭhamaṃ vuttanti. Tesaṃyevāti cuddasannaṃ.

40‘不舍学’者，为一切学处之共通义，说‘此是于此之随制定’。

‘‘Sikkhaṃ apaccakkhāyā’’ti sabbasikkhāpadānaṃ sādhāraṇatthaṃ ‘‘ayamettha anupaññattī’’ti vuttaṃ.

41‘入’者，谓以根入时，以根触之。‘已入’者，谓入至根部时，未完成之时或努力之时。‘住’者，谓泄精时根住。‘出’者，谓取出之时。然于《律藏结节》中说：‘从努力停止而住，名为住’，彼乃为显示不混杂而说。于入、已入、出之时，亦有泄精。‘受’者，谓生起从事之心、忍受之心。

Pavesanaṃ nāma aṅgajātaṃ pavesentassa aṅgajātena samphusanaṃ. Paviṭṭhaṃ nāma yāva mūlaṃ pavesentassa vippakatakālo vāyāmakālo. Sukkavisaṭṭhisamaye aṅgajātaṃ ṭhitaṃ nāma. Uddharaṇaṃ nāma nīharaṇakālo. Vinayagaṇṭhipade pana ‘‘vāyāmato oramitvā ṭhānaṃ ṭhitaṃ nāmā’’ti vuttaṃ, taṃ asaṅkarato dassanatthaṃ vuttaṃ. Pavesanapaviṭṭhauddharaṇakālesupi sukkavisaṭṭhi hotiyeva. Sādiyanaṃ nāma sevanacittassa adhivāsanacittassa uppādanaṃ.

42就于两部分别中所制定者而言，说‘盖此为一切学处之因缘’。因说‘以持律者为第五之众而达上’（大品 259），故此处以第三之俱作而说。因此，即使有二十比丘坐，亦应求持律者为第五。若如是，若持律者是巴拉基咖，则达上羯磨坏耶？答：不也，因于《附随》末尾之《羯磨品》（附随 482 等）所说之羯磨坏相，于彼中无有。若问：‘如何从事、或从动议、或从宣告、或从界、或从众而坏？’说此等，岂非以此‘或从众’之语而摄耶？答：不也，因于‘以十二种相，从众而羯磨坏’（附随 487）之经分别中，未提及彼故。此义，因于处处以自相所说之圣典本身即可知，故示门径而略说，有记载。抽出‘支’字，说‘于一切学处中，罪之支与支应知’，然此处说‘支’，何以故？因等起等于《附随》等中略说，故于彼处取之，而此处亦未对所指之支作分别；又于一切处，若略说与广说支时，则过于冗长，且于彼彼学处应说不减故，应知此乃以摄一切罪而说，此为义。

Ubhatovibhaṅge eva paññattāni sandhāya ‘‘idañhi sabbasikkhāpadānaṃ nidāna’’nti vuttaṃ. ‘‘Vinayadharapañcamena gaṇena upasampadā’’ti (mahāva. 259) vuttattā idha tatiyā sahayogena vuttā. Tasmā vīsatipi bhikkhū ce nisinnā, pañcamo vinayadharova icchitabbo, evaṃ sati pārājiko ce vinayadharo, upasampadākammaṃ kopetīti ce? Na, parivārāvasāne kammavagge (pari. 482 ādayo) yaṃ kammavipattilakkhaṇaṃ vuttaṃ, tassa tasmiṃ natthitāya. ‘‘Kathaṃ vatthuto vā ñattito vā anussāvanato vā sīmato vā parisato vā’’ti ettakaṃ vuttaṃ, nanu ayaṃ ‘‘parisato vā’’ti vacanena saṅgahitoti ce? Na, ‘‘dvādasahi ākārehi parisato kammāni vipajjantī’’ti (pari. 487) suttassa hi vibhaṅge tassa anāmaṭṭhattāti ayamattho yasmā tattha tattha sarūpena vuttapāḷivaseneva sakkā jānituṃ, tasmā nayamukhaṃ dassetvā saṃkhittoti likhitaṃ. ‘‘Aṅga’’nti padaṃ uddharitvā ‘‘sabbasikkhāpadesu āpattīnaṃ aṅgānaṅgaṃ veditabba’’nti vuttaṃ, idha pana ‘‘aṅga’’nti vuttaṃ, kasmā? Samuṭṭhanādīnaṃ parivārādīsu saṅkhepena āgatattā tattha gahetvā idhāpi niddiṭṭhānaṃ anaṅgānaṃ vavatthānābhāvato, sabbattha saṅkhepato ca vitthārato ca anaṅgatte vuccamāne ativitthāratāya tasmiṃ tasmiṃ sikkhāpade anūnaṃ vattabbato cāti veditabbo, sabbāpattīnaṃ saṅgāhakavasenāti attho.

43凡被称为‘作’的学处，依其而言，身语应与表色俱知；依非作而言，应知为无表色。然此处心非为量，因虚诳语之生起为作性，及非有心性故。其中，作应知为罪之非无间心生起。某些虽不生表色，依多数法亦称为‘作’，如第一巴拉基咖。即使无表色，亦说‘若彼同意，犯巴拉基咖；若不同意，无罪’，称为表色之作若无受用心亦不生，因所说为心生性、变化色性、随心转性故。所以此称为作之表色，如其余心生色，无生起心则不住；其余声处则住。所以有作时，决定有彼生起之受用心，故作‘不同意，无罪’不合理。因能生表色之受用心虽同，非一切时生表色，故无表色亦自生起，故说‘同意，犯巴拉基咖’。若不生起，名为不同意，彼无罪。以此故世尊说‘比丘，汝何心’，唯以心限定罪，非以作，应如是知。

Yāni sikkhāpadāni ‘‘kiriyānī’’ti vuccanti, tesaṃ vasena kāyavācā saha viññattiyā veditabbā, akiriyānaṃ vasena vinā viññattiyā veditabbā. Cittaṃ panettha appamāṇaṃ bhūtārocanasamuṭṭhānassa kiriyattā, acittakattā ca. Tattha kiriyā āpattiyā anaṅgantaracittasamuṭṭhānā veditabbā. Aviññattijanakampi ekaccaṃ bāhullanayena ‘‘kiriya’’nti vuccati yatheva paṭhamapārājikaṃ. Viññattiyā abhāvepi ‘‘so ce sādiyati, āpatti pārājikassa, na sādiyati, anāpattī’’ti hi vuttaṃ, viññattisaṅkhātāpi kiriyā vinā sevanacittena na hoti vuttacittajattā, vikārarūpattā, cittānuparivattikattā ca. Tasmā kiriyāsaṅkhātamidaṃ viññattirūpaṃ, itaraṃ cittajarūpaṃ viya janakacittena vinā na tiṭṭhati, itaraṃ saddāyatanaṃ tiṭṭhati, tasmā kiriyāya sati ekantato tajjanakaṃ sevanacittaṃ atthi evāti katvā na sādiyati, anāpattīti na yujjatīti. Yasmā viññattijanakampi samānaṃ sevanacittaṃ na sabbakālaṃ viññattiṃ janeti, tasmā vināpi viññattiyā sayaṃ uppajjatīti katvā ‘‘sādiyati, āpatti pārājikassā’’ti vuttaṃ. Nuppajjati ce, na sādiyati nāma, tassa anāpatti. Teneva bhagavā ‘‘kiṃcitto tvaṃ bhikkhū’’ti (pārā. 135) citteneva āpattiṃ paricchindati, na kiriyāyāti veditabbaṃ.

44此处，摄取‘生起’是为了显示：罪由应作或不作、依身等差别而生起，非由其他方式。其中，摄取‘作’是为了显示身等有表与无表之差别。摄取‘想’是为了显示罪之支与支心之差别。由此，凡心于作相或非作相中现前，或由彼而作或非作生起，彼非无差别地成为罪之支或非支。然而，由彼称为‘想解脱’之想相应之心为支，其余为非支，此已显示。今由彼心而学处为有心，由彼无而为无心，由此，以其无差别之有罪性，说‘唯世间罪’。然而，摄取‘心世间罪’是为了显示：虽同是有罪，有些为世间罪，有些为制定罪。因为心被称为‘世间罪’，故可能产生‘意业亦是罪’之不当结果，为遮止此，摄取‘业’。

Ettha samuṭṭhānaggahaṇaṃ kattabbato vā akattabbato vā kāyādibhedāpekkhameva āpattiṃ āpajjati, na aññathāti dassanappayojanaṃ. Tesu kiriyāggahaṇaṃ kāyādīnaṃ saviññattikāviññattikabhedadassanappayojanaṃ. Saññāggahaṇaṃ āpattiyā aṅgānaṅgacittavisesadassanappayojanaṃ. Tena yaṃ cittaṃ kiriyalakkhaṇe vā akiriyalakkhaṇe vā sannihitaṃ, yato vā kiriyā vā akiriyā vā hoti, na taṃ avisesena āpattiyā aṅgaṃ vā anaṅgaṃ vā hoti. Kintu yāya saññāya ‘‘saññāvimokkha’’nti vuccati, tāya sampayuttaṃ cittaṃ aṅgaṃ, itaraṃ anaṅganti dassitaṃ hoti. Idāni yena cittena sikkhāpadaṃ sacittakaṃ hoti, tadabhāvā acittakaṃ, tena tassa avisesena sāvajjatāya ‘‘lokavajjamevā’’ti vuttaṃ. Kintu sāvajjaṃyeva samānaṃ ekaccaṃ lokavajjaṃ, ekaccaṃ paṇṇattivajjanti dassanappayojanaṃ cittalokavajjaggahaṇaṃ. Cittameva yasmā ‘‘lokavajja’’nti vuccati, tasmā manokammampi siyā āpattīti aniṭṭhappasaṅganivāraṇappayojanaṃ kammaggahaṇaṃ.

45然而，此处若非作相之业，则可能成为善三法所不摄，为遮止此不当结果，摄取善三法。又，此处之无记罪，某些即使无受，入灭尽定者亦犯，故此处不得受三法，为遮止此不当结果，摄取受三法。盖学处依有心补特伽罗而说‘三心、三受’，虽由无心所犯，亦说为‘三心、三受’。于此有证经：‘有无心罪，无心犯、无心出；有善心罪，善心犯、善心出’等。‘有心为罪之说明，想解脱为无罪之说明，无心为不知事，非想解脱为不知违犯。此即彼等之差别’——如是记载。

Yaṃ panettha akiriyalakkhaṇaṃ kammaṃ, taṃ kusalattikavinimuttaṃ siyāti aniṭṭhappasaṅganivāraṇappayojanaṃ kusalattikaggahaṇaṃ. Yā panettha abyākatāpatti, taṃ ekaccaṃ avedanampi nirodhaṃ samāpanno āpajjatīti vedanāttikaṃ ettha na labbhatīti aniṭṭhappasaṅganivāraṇatthaṃ vedanāttikaggahaṇaṃ. Sikkhāpadañhi sacittakapuggalavasena ‘‘ticittaṃ tivedana’’nti laddhavohāraṃ acittakenāpannampi ‘‘ticittaṃ tivedana’’miceva vuccati. Tatridaṃ sādhakasuttaṃ – ‘‘atthāpatti acittako āpajjati acittako vuṭṭhāti (pari. 324), atthāpatti kusalacitto āpajjati kusalacitto vuṭṭhātī’’tiādi (pari. 470). ‘‘Sacittakaṃ āpattidīpanaṃ, saññāvimokkhaṃ anāpattidīpanaṃ, acittakaṃ vatthuajānanaṃ, nosaññāvimokkhaṃ vītikkamanājānanaṃ. Idameva tesaṃ nānātta’’nti (vajira. ṭī. pārājika 61-66 pakiṇṇakakathāvaṇṇanā) likhitaṃ.

46于‘有心方面’中，此先为结句法：于‘有心方面’，是就饮酒等无心而说。然于有心中，凡决定唯由不善生起者，彼二者名为世间罪。于饮酒中，知‘酒’或‘不应饮’而饮，唯是不善。其中，‘知不应而’之所说语不合理，因制定罪亦有世间罪之过失。为避此不当结果，瓦基拉布提长老书：‘此处“有心”与“无心”之考察，唯于事之了知，非于制定之了知。若于制定之了知，一切学处应唯世间罪，然非一切学处为世间罪。故唯于事之了知，此合理。何故？因于应学法中，制定之了知即为量，非唯事之了知。’然此处义，取学处首之罪，凡学处之有心心唯为不善，彼为世间罪；称为有心无心之无心及有心方面之心唯为不善，彼亦如饮酒等世间罪，依此义说‘凡于有心方面心唯为不善，此名为世间罪’。盖‘于有心方面’此语，是就无心而说。非决定有心以‘于有心方面’之限定有目的，如是虽有，无规定而说，应唯依规定而取，此为义。

Sacittakapakkheti ettha ayaṃ tāva gaṇṭhipadanayo – sacittakapakkheti surāpānādiacittake sandhāya vuttaṃ. Sacittakesu pana yaṃ ekantamakusaleneva samuṭṭhāti, tañca ubhayaṃ lokavajjaṃ nāma. Surāpānasmiñhi ‘‘surā’’ti vā ‘‘pātuṃ na vaṭṭatī’’ti vā jānitvā pivane akusalamevāti. Tattha ‘‘na vaṭṭatīti jānitvā’’ti vuttavacanaṃ na yujjati paṇṇattivajjassapi lokavajjatāpasaṅgato. Imaṃ aniṭṭhappasaṅgaṃ pariharitukāmatāya ca vajirabuddhittherena likhitaṃ – ‘‘idha ‘sacittaka’nti ca ‘acittaka’nti ca vicāraṇā vatthuvijānane eva hoti, na paññattivijānane. Yadi paññattivijānane hoti , sabbasikkhāpadāni lokavajjāneva siyuṃ, na ca sabbasikkhāpadāni lokavajjāni. Tasmā vatthuvijānane eva hotīti idaṃ yujjati. Kasmā? Yasmā sekhiyesu paññattivijānanameva pamāṇaṃ, na vatthumattavijānana’’nti. Ayaṃ panettha attho sikkhāpadasīsena āpattiṃ gahetvā yassa sikkhāpadassa sacittakassa cittaṃ akusalameva hoti, taṃ lokavajjaṃ, sacittakācittakasaṅkhātassa acittakassa ca sacittakapakkhe cittaṃ akusalameva hoti, tampi surāpānādilokavajjanti imamatthaṃ sandhāya ‘‘yassā sacittakapakkhe cittaṃ akusalameva hoti, ayaṃ lokavajjā nāmā’’ti vuttaṃ. ‘‘Sacittakapakkhe’’ti hi idaṃ vacanaṃ acittakaṃ sandhāyāha. Na hi ekaṃsato sacittakāya ‘‘sacittakapakkhe’’ti visesane payojanaṃ atthīti, evaṃ santepi aniyamena vuttañca niyamavasena eva gahetabbanti attho.

47而“对畜生”一词中的“而”字，遮止了粗罪等事。此处“动作”云云，因经中说“站立而接受”（《波罗夷》58），为何说那是动作？答：因说“接受”，故即是动作。若如此，则应说“身业、意业”？答：不，因依通常的用语而说为“身业”。在“大腿以上膝盖以下”处可得，如此记载。应依前文所述之理，对照后取用。世尊说：“诸比丘，若字句安置不善，义亦难导”（《增支部》2.20），由此可知，为了义的容易把握，才希望字句的妥善安置，而非为了字母的言说，故说“因为导师说义为归依”等。

Tiracchānānaṃ panāti pana-saddena thullaccayādikāraṃ nivatteti. Kiriyāti ettha ‘‘ṭhitaṃ sādiyatī’’ti (pārā. 58) vuttattā taṃ kathanti ce? ‘‘Sādiyatī’’ti vuttattā kiriyā eva. Evaṃ sante ‘‘kāyakammaṃ manokamma’’nti vattabbanti ce? Na, pacuravohāravasena ‘‘kāyakamma’’nti vuttattā. Ubbhajāṇumaṇḍalikāya labbhati evāti likhitaṃ. Pubbe vuttanayena saṃsandetvā gahetabbaṃ. ‘‘Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hotī’’ti (a. ni. 2.20) vadantenāpi atthassa sukhaggahaṇatthameva padabyañjanassa sunikkhittabhāvo icchito, na akkharavacanāya, tasmā āha ‘‘atthañhi nātho saraṇaṃ avocā’’tiādi.

50第一巴拉基咖注释完毕。

Paṭhamapārājikavaṇṇanā niṭṭhitā.

51第二波罗夷注释

2. Dutiyapārājikavaṇṇanā

48“从村落或林野”者，因是特征的无另行制定，故在开头即说。应知在整个律藏中，村落有五种分类：村落、村落界区、村落田、村落界、村落界区。同样，应知林野有五种分类：无村落的林野一种，关于共谋学处（《波逸提》180等）的一种，有村落的一种，关于不离界的一种，关于脱离众者（《波逸提》691）的一种。其中，有村落而不在任何处得村落护者，有村落而不作村落事者；同样，有林野而不在任何处得林野护者，有林野而不作林野事者——此等差别亦应知。

Gāmā vā araññā vāti lakkhaṇānupaññattikattā ādimhi vuttā. Sabbasmiñhi vinayapiṭake gāmo, gāmūpacāro, gāmakkhettaṃ, gāmasīmā, gāmasīmūpacāroti pañcavidho gāmabhedo veditabbo. Tathā āraññakasīmāya ekaṃ agāmakaṃ araññaṃ, saṃvidhānasikkhāpadānaṃ (pāci. 180 ādayo) ekaṃ, sagāmakaṃ ekaṃ , avippavāsasīmāya ekaṃ, gaṇamhāohīyanakassa (pāci. 691) ekanti pañcavidho araññabhedo veditabbo. Tattha atthi gāmo na gāmaparihāraṃ katthaci labhati, atthi gāmo na gāmakiccaṃ karoti, tathā atthi araññaṃ na araññaparihāraṃ katthaci labhati, atthi araññaṃ na araññakiccaṃ karotīti ayampi bhedo veditabbo.

49其中，在不离界结界的羯磨语中，除了“村落及村落界区”（《大品》144）之外，此处所谓村落，若有围墙，应知在围墙之内；若无围墙，应知在围墙应设处之内。此在“有屋学处”中称为“村内”（《波罗夷》478）。在“有疑惧学处”中称为“内宅”（《波罗夷》654），是无有疑惧的。如说：“应置于内宅，即应置于四周的村落行境中”（《波罗夷》654）。同样，与内宅相关的众学法，应知此即为界限。在“若比丘尼独行至村间”（《波逸提》687）中，此界限亦被意许，因说“有围墙的村落，越过围墙时；无围墙的村落，越过界区时”。

Tattha avippavāsasīmāsammannanakammavācāya ṭhapetvā ‘‘gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha gāmo nāma parikkhitto ce, parikkhepassa anto, aparikkhitto ce, parikkhepokāsato anto veditabbo. Ayaṃ udositasikkhāpade ‘‘antogāmo’’ti (pārā. 478) āgato. Sāsaṅkasikkhāpade ‘‘antaraghara’’nti (pārā. 654) āgato anāsaṅkato. Yathāha ‘‘antaraghare nikkhipeyyāti samantā gocaragāme nikkhipeyyā’’ti (pārā. 654). Tathā antaragharappaṭisaṃyuttānaṃ sekhiyānaṃ ayameva paricchedo veditabbo. ‘‘Yā pana bhikkhunī ekā gāmantaraṃ gaccheyyā’’ti (pāci. 687) etthāpi ayameva paricchedo adhippeto ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantiyā, aparikkhittassa gāmassa upacāraṃ atikkamantiyā’’ti vuttattā.

50在某些古本中写有“进入界区时”，那是取了非时入村学处中惯用的方法而由放逸所写，不足为凭。而在某些本子的非时入村学处分别（《波逸提》513）中写有“入村者，有围墙的村落，越过围墙时；无围墙的村落，越过界区时”，那是放逸的书写。该处的文句应为“进入界区时”。因为《一切善见》中说：“无围墙村落的界区，应依不与取中所说的方法而知”（《波逸提注》512）。此处《度疑》中也说：“不告知在的比丘……乃至……进入界区时”等（《度疑注》非时入村学处注释）。

Yesu purāṇapotthakesu ‘‘upacāraṃ okkamantiyā’’ti likhitaṃ, taṃ vikāle gāmappavesanasikkhāpadesu āciṇṇaṃ nayaṃ gahetvā pamādena likhīyati, na pamāṇaṃ. Yesu ca potthakesu vikāle gāmappavesanasikkhāpadassa vibhaṅge (pāci. 513) ‘‘gāmaṃ paviseyyāti parikkhittassa gāmassa parikkhepaṃ atikkamantassa, aparikkhittassa gāmassa upacāraṃ atikkamantassā’’ti likhīyati, sā pamādalekhā. Upacāraṃ okkamantassāti tattha pāṭho. Vuttañhi samantapāsādikāyaṃ ‘‘aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo’’ti (pāci. aṭṭha. 512). Idha kaṅkhāvitaraṇiyampi vuttaṃ ‘‘santaṃ bhikkhuṃ anāpucchitvāti…pe… upacāraṃ okkamantassā’’tiādi (kaṅkhā. aṭṭha. vikālagāmappavesanasikkhāpadavaṇṇanā).

51然而，在某些本子中可见到这样的文句：“在比丘尼的村间事中，若以一脚越过另一村落的围墙，或进入界区，则粗罪；以第二脚完全越过、完全进入时，则僧残。”其中，“进入”、“完全进入”这些词是多余的，只是被其他书写者所写。在某些本子中不见“完全进入时”一词，而见另一词。那两个词与圣典相违。因为圣典是“无围墙的村落，越过界区时”（《波逸提》692）。同样，也与《一切善见》（《波逸提注》692）相违。因为其中说：“以一脚越过应设围墙之处，粗罪；以第二脚越过，僧残。又，此处从自己村落……乃至……以一脚越过另一村落的围墙或界区时，粗罪；以第二脚完全越过时，僧残。”

Yaṃ pana katthaci potthake ‘‘bhikkhuniyā gāmantarādhikāre ekena pādena itarassa gāmassa parikkhepaṃ vā atikkamante, upacāraṃ vā okkante thullaccayaṃ, dutiyena atikkantamatte, okkantamatte ca saṅghādiseso’’ti pāṭho dissati. Tattha ‘‘okkante, okkantamatte’’ti etāni padāni adhikāni , kevalaṃ likhitakehi aññehi likhitāni. Katthaci potthake ‘‘okkantamatte cā’’ti padaṃ na dissati, itaraṃ dissati. Tāni dve padāni pāḷiyā virujjhanti. ‘‘Aparikkhittassa gāmassa upacāraṃ atikkāmentiyā’’ti (pāci. 692) hi pāḷi . Tathā samantapāsādikāya (pāci. aṭṭha. 692) virujjhanti. ‘‘Parikkhepārahaṭṭhānaṃ ekena pādena atikkamati, thullaccayaṃ, dutiyena atikkamati, saṅghādiseso. Apicettha sakagāmato…pe… ekena pādena itarassa gāmassa parikkhepe vā upacāre vā atikkante thullaccayaṃ, dutiyena atikkantamatte saṅghādiseso’’ti (pāci. aṭṭha. 692) hi vuttaṃ.

52在其《字解》中说“越过围墙时”之后，又说“在界区中亦同此理”。在《随字解》中说：“无围墙村落的界区，在某些本子中也见写作‘进入时’，此不应取。”又说：“由‘无围墙村落的界区，越过时’之语，亦应如此了知：在非时入村中，应仅依两个土块投掷之远来划定界区；否则，如同此处将应设围墙之处视为围墙而说‘越过时’，在那里也应说‘无围墙村落的界区，越过时’。然而，因为在那里意许从应设围墙之处再往上一土块投掷之远为界区，故为了表明其义，而说‘无围墙村落的界区，进入时’。”

Gaṇṭhipade cassa ‘‘parikkhepaṃ atikkāmentiyā’’ti vatvā ‘‘upacārepi eseva nayo’’ti vuttaṃ. Anugaṇṭhipade ca ‘‘aparikkhittassa gāmassa upacāraṃ ‘okkamantiyā’tipi potthakesu ekaccesu dissati, taṃ na gahetabba’’nti vuttaṃ. Aparampi vuttaṃ ‘‘aparikkhittassa gāmassa upacāraṃ ‘atikkāmentiyā’ti vacanenāpi evaṃ veditabbaṃ – vikāle gāmappavesane dvinnaṃ leḍḍupātānaṃ eva vasena upacāro paricchinditabbo, itarathā yathā ettha parikkhepārahaṭṭhānaṃ parikkhepaṃ viya katvā ‘atikkāmentiyā’ti vuttaṃ, evaṃ tatthāpi ‘aparikkhittassa gāmassa upacāraṃ atikkāmentassā’ti vadeyya. Yasmā pana tattha parikkhepārahaṭṭhānato uttarimeko leḍḍupāto upacāroti adhippeto. Tasmā tadatthadīpanatthaṃ ‘aparikkhittassa gāmassa upacāraṃ okkamantassā’ti vutta’’nti.

53然而，在《盲注》中，将“仅适合围绕之处”认定为“近村范围”，并说：“为了阐明围绕与适合围绕之处无差别，当进入近村范围时”，又说：“未正确辨别经文的特殊之处，而说‘对于未围绕的村庄，当越过近村范围时，此处近村范围即如围绕一般；当越过该近村范围的第一脚时，犯恶作；越过第二脚时，犯波逸提’”，此说实不可取，因为经文有特殊之处故。在《古义疏》中说：“比丘尼越过近村范围时，犯离村罪”。因此，在此处，应知《断疑》中所说的“当以一脚……乃至……越过另一者时，犯僧残”这一读法才是正确的。至此，在这些如上所述的情形中，应知“村”即如上所述的界定。为了阐明此义，而说“所谓村，即使只有一间小屋”等。依于此，即使没有越过围绕，或进入近村范围，当从其他寺院、或比丘尼住处、或外道住处、或净居处进入该村时，应知由于越过其他寺院的围绕或近村范围，而依于村因缘的诸罪。

Yaṃ pana andhakaṭṭhakathāyaṃ parikkhepārahaṭṭhānaṃyeva upacāranti sallakkhetvā ‘‘parikkhepapaakkhepārahaṭṭhānānaṃ ninnānākaraṇadīpanatthaṃ upacāraṃ okkamantassā’’ti vuttaṃ, pāḷivisesamasallakkhetvā ‘‘aparikkhittassa gāmassa upacāraṃ atikkamantassa idha upacāro parikkhepo yathā bhaveyya, taṃ upacāraṃ paṭhamaṃ pādaṃ atikkāmentassa āpatti dukkaṭassa, dutiyaṃ pādaṃ atikkāmentassa āpatti pācittiyassā’’ti vuttaṃ, taṃ na gahetabbameva pāḷiyā visesasambhavatoti. Porāṇagaṇṭhipade ‘‘upacāraṃ atikkāmentiyā bhikkhuniyā gāmantarāpattī’’ti vuttaṃ. Tasmā idha kaṅkhāvitaraṇiyā ‘‘ekena pādena itarassa…pe… atikkantamatte saṅghādiseso’’ti ayameva pāṭho veditabbo. Ettāvatā imesu yathāvuttesu ṭhānesu yathāvuttaparicchedova gāmoti veditabbo. Imassa atthassa dīpanatthaṃ ‘‘gāmo nāma ekakuṭikopī’’tiādi (pārā. 92) vuttaṃ. Imassa vasena asatipi parikkhepātikkame, upacārokkamane vā antarārāmato vā bhikkhunupassayato vā titthiyaseyyato vā paṭikkamanato vā taṃ gāmaṃ pavisantassa antarārāmaparikkhepassa, upacārassa vā atikkamanavasena gāmapaccayā āpattiyo veditabbā.

54然而，关于“村近范围”，在“除了村与村近范围”这一句中，对于已围绕的村，其围绕即是；对于未围绕的村，其围绕空间即是。这在注释书中确实有说：“‘村近范围’者，已围绕之村的围绕，未围绕之村的围绕空间。在其中，已决意三衣的比丘不得离衣而住。”但此处有何理由，使得此处的“村”与“村近范围”与别处不同呢？从缘起来看，因为“那时，比丘们心想：‘世尊已允许三衣不离衣的羯磨’，便将衣存放在村落间”这一缘起，而说了“除了村与村近范围”。因此，应知：凡有“村落间”想之处，不离衣界即不成立。而且，在舍宅学处中说：“将衣存放在村内后，应住在村内”，以及“不应离开会堂、或门边、或伸手可及之处”。因为只有住在净地，才能守护存放在净地的衣。然而，在险阻学处中则说：“因为若将衣存放在某村，当离开该村而住时，即称为离衣而住，因此，应再进入村界而住后再离开。”因为在该学处中，村界即意指“所谓村”。在那里，由于《非时入村学处分别》中说：“对于已围绕的村，越过围绕者，犯波逸提”，故围绕不是村。但这是以“村近范围”的名义而显示的。然而，在此学处分别中，以“所谓村近范围”开始，而说：“对于未围绕的村，站在家屋近处的中等身材男子所掷出的土块所及之处”，由此确立了未围绕村的围绕空间即是村近范围。由于该义理的成立，在《库伦达注》和《大护注》中也说：站在该家屋近处所掷出的土块所及之处即是村近范围。因为“近范围”一词，在“村有一近范围，非多近范围”等句中指门；在“露天处有一近范围”句中，指周围七肘内的量度，因此应知，《盲注》中所说的“‘村近范围’者，已围绕之村的围绕，未围绕之村的围绕空间”是成立的。同样，在《库伦达注》和《大护注》中也是如此。同样，在经文中也可见到：“所谓‘寺内’，对于已围绕的寺院，指寺院内部；对于未围绕的，指其近范围。所谓‘屋内’，对于已围绕的住所，指住所内部；对于未围绕的，指其近范围”等。而在《大注释》中，则说“村近范围”等。因此，第二个土块所及之处即意指近范围。

Gāmūpacāro pana ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha parikkhittassa gāmassa parikkhepova, aparikkhittassa gāmassa parikkhepokāsova. Vuttañhetaṃ aṭṭhakathāyaṃ ‘‘gāmūpacāroti parikkhittassa gāmassa parikkhepo, aparikkhittassa gāmassa parikkhepokāso. Tesu adhiṭṭhitatecīvariko bhikkhu parihāraṃ na labhatī’’ti (mahāva. aṭṭha. 144). Kiṃ panettha kāraṇaṃ, yena ayaṃ gāmo, gāmūpacāro ca idha aññathā, aññattha tathāti? Aṭṭhuppattito ‘‘tena kho pana samayena bhikkhū ‘bhagavatā ticīvarena avippavāsasammuti anuññātā’ti antaraghare cīvarāni nikkhipantī’’ti (mahāva. 143) imissā hi aṭṭhuppattiyā ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) vuttaṃ. Tasmā yattha antaragharasaññā, tattha avippavāsasīmā na gacchatīti veditabbā. Tena ca udositasikkhāpade ‘‘antogāme cīvaraṃ nikkhipitvā antogāme vatthabba’’nti (pārā. 478) ca ‘‘sabhāye vā dvāramūle vā, hatthapāsā vā na vijahitabba’’nti ca vuttaṃ. Kappiyabhūmiyaṃ vasantoyeva hi kappiyabhūmiyaṃ nikkhittacīvaraṃ rakkhati. Sāsaṅkasikkhāpade pana ‘‘yasmā yattha gāme cīvaraṃ nikkhittaṃ, tena gāmena vippavasanto cīvarena vippavasatīti vuccati, tasmā puna gāmasīmaṃ okkamitvā vasitvā pakkamatī’’ti vuttaṃ. Tasmiñhi sikkhāpade gāmasīmā gāmo nāmāti adhippeto. Tattha vikāle gāmappavesanasikkhāpadavibhaṅge ‘‘parikkhittassa gāmassa parikkhepaṃ atikkamantassa āpatti pācittiyassā’’ti (pāci. 513) vacanato parikkhepo na gāmo. Kintu gāmūpacāroti lesena dassitaṃ hoti. Imasmiṃ pana sikkhāpadavibhaṅge ‘‘gāmūpacāro nāmā’’ti ārabhitvā ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti iminā aparikkhittassa parikkhepokāso gāmūpacāroti siddhaṃ. Tadatthasambhavato tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ, mahāpaccariyampi vuttaṃ . Upacāro hi ‘‘gāmo ekūpacāro nānūpacāro’’tiādīsu dvāraṃ, ‘‘ajjhokāso ekūpacāro’’ti ettha samantā sattabbhantarasaṅkhātaṃ pamāṇaṃ, tasmā ‘‘gāmūpacāroti parikkhittassa gāmassa parikkhepo, aparikkhittassa gāmassa parikkhepokāso’’ti andhakaṭṭhakathāyaṃ vuttanti veditabbaṃ. Tathā kurundiyaṃ, mahāpaccariyañca. Tathā pāḷiyampi ‘‘ajjhārāmo nāma parikkhittassa ārāmassa anto ārāmo, aparikkhittassa upacāro. Ajjhāvasatho nāma parikkhittassa āvasathassa anto āvasatho, aparikkhittassa upacāro’’tiādīsu dissati. Mahāaṭṭhakathāyaṃ pana ‘‘gāmūpacāro’’tiādīsu dissati. Tasmā dutiyo leḍḍupāto upacāroti adhippeto.

55而且，由于经文有特殊之处，即“对于未围绕的村，进入其近范围者，犯波逸提”，故说第一个土块所及之处即是村，第二个是村近范围。然而，对于已围绕的村，则说站在门槛处的中等身材男子所掷出的土块所及之处是村近范围，在此点上并无分歧。至此，已围绕之村有两种近范围，未围绕之村有四种近范围，何处成立，何处不成立，这一切都已显示。

‘‘Aparikkhittassa gāmassa upacāraṃ okkamantassa āpatti pācittiyassā’’ti pāḷivisesasambhavato ca paṭhamo leḍḍupāto gāmo eva, dutiyo gāmūpacāroti vuttaṃ. Parikkhittassa pana gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto gāmūpacāroti vuttanti ettha bhedo natthi. Ettāvatā parikkhittassa duvidho upacāro, aparikkhittassa catubbidho upacāro yattha sambhavati, yattha ca na sambhavati, taṃ sabbaṃ dassitaṃ hoti.

56村田与村界的特征，仅在注释书中有所说明。因为两者在意义上实为一体。其中，村界的“村”性，应依险阻学处来理解。

Gāmakhettassa ca gāmasīmāya ca lakkhaṇaṃ aṭṭhakathāyameva vuttaṃ. Ubhayañhi atthato ekaṃ. Tattha gāmasīmāya gāmabhāvo sāsaṅkasikkhāpadavasena veditabbo.

57所谓“村界近范围”，是指那些需要薪、草、花、果等的人们，即林中行者所利用之处。此村界近范围的性质，应在舍宅学处以及《犍度》中所说的“在无村的林野中，周围七肘内”之处来理解。因为在此，世尊为显示住于村边的比丘们的界，而说“若依某村或镇而住”后，随即以“在无村的……”等语显示七肘界。因此，应知：若有比丘并非依村或镇而住，只是乘船或沿陆路行于旅途，则他处处皆可获得七肘界。确实有说：“若有一家的商队，将衣存放在商队中后，不应离开前方或后方七肘内”等。正是针对此林野，而说“于阿兰若界，有一种无村的林野”。

Gāmasīmūpacāro nāma manussānaṃ kaṭṭhatiṇapupphaphalādiatthikānaṃ vanacarakānaṃ valañjanaṭṭhānaṃ. Imassa gāmasīmūpacārabhāvo udositasikkhāpade, ‘‘agāmake araññe samantā sattabbhantarā’’ti (pārā. 494) āgataṭṭhāne khandhake (mahāva. 147) ca veditabbo. Ettha hi bhagavā gāmantavāsīnaṃ bhikkhūnaṃ sīmaṃ dassento ‘‘yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharatī’’ti (mahāva. 147) vatvā dasseti. Tadanantarameva ‘‘agāmake’’tiādinā sattabbhantarasīmaṃ dasseti. Tasmā yo bhikkhu gāmaṃ vā nigamaṃ vā upanissāya na viharati, kevalaṃ nāvāyaṃ vā thalamaggena vā addhānamaggappaṭipanno hoti, tassa tattha tattha sattabbhantarasīmā labbhatīti veditabbo. Vuttañhi ‘‘ekakulassa sattho hoti , satthe cīvaraṃ nikkhipitvā purato vā pacchato vā sattabbhantarā na vijahitabba’’ntiādi (pārā. 489). Idameva araññaṃ sandhāya ‘‘āraññakasīmāya ekaṃ agāmakaṃ arañña’’nti vuttaṃ.

58针对此，在经文中说：“在无村的林野中，每半由旬犯波逸提”。这是诸共谋学处的一种无村的林野。

Yaṃ sandhāya ‘‘agāmake araññe addhayojane addhayojane āpatti pācittiyassā’’ti (pāci. 414) pāḷiyaṃ vuttaṃ. Idaṃ saṃvidhānasikkhāpadānaṃ ekaṃ agāmakaṃ araññaṃ nāma.

59然而，前文以“有村”来统摄，此文则以“无村”来统摄。关于这一点，在《分别论注》中论及“离众而住”的部分（《波逸提分别注》692）说：“‘无村的林野’——此处所谓‘出村外，于界标之外，一切皆为林野’，这是林野的相状。但此林野仅因无村而被称为‘无村’，并非因其如同文阇山森林一般。”关于这一点，又说：“名为‘林野的住所’，是指最后（距村）五百弓之处。”（《波罗夷》654；《波逸提》573）所谓此林野住所，对于有围墙的村落，是指围墙之外；对于无围墙的村落，则是指村落范围之外。即使寺院中有树或无树，且为小河等所遍布，只要在村落范围之外，即称为林野。同样地，也说到“离众而住者的一种（犯行）”。此即林野。然而，此处在先前以无村性而成立的地方，仅依所说的相状，即出村外，于界标之外，在舍离见处、闻处的情况下，唯犯一罪，超过此则无罪。而所谓“共谋学处的（犯行）一种”，则是在每半由旬处各犯一罪，不在此距离之内。其余三种（犯行），在如前所述的界限之内，不成就彼处所说的方式，在界限之外则成就。应如此了知它们彼此之间的差异。

Purimena pana sagharaṃ saṅgahitaṃ, iminā tamasaṅgahitanti. Yaṃ sandhāya gaṇamhā ohīyanādhikāre aṭṭhakathāyaṃ (pāci. aṭṭha. 692) ‘‘agāmake araññeti ettha ‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’nti evaṃ vuttaṃ lakkhaṇaṃ araññaṃ. Taṃ paneta kevalaṃ gāmābhāvena ‘agāmaka’nti vuttaṃ, na viñjhāṭavisadisatāyā’’ti vuttaṃ. Yaṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654; pāci. 573) vuttaṃ. Idaṃ āraññakasenāsanaṃ nāma parikkhittassa parikkhepato bahi, aparikkhittassa pana parikkhepokāsato bahi sarukkhaṃ vā arukkhaṃ vā vihāre kunnadisamākiṇṇampi araññaṃ nāma. Tathā ‘‘gaṇamhā ohīyanakassa eka’’nti vuttaṃ. Idaṃ araññaṃva. Idaṃ pana pubbe agāmakabhāvena āgataṭṭhāne vuttalakkhaṇameva hutvā nikkhamitvā bahi indakhīlā dassanūpacāravijahane ekameva āpattiṃ karoti, tato uddhaṃ anāpatti. ‘‘Saṃvidhānasikkhāpadānaṃ eka’’nti vuttaṃ pana addhayojane addhayojane ekekaṃ āpattiṃ karoti, na tato oraṃ. Itarāni tīṇi yathāvuttaparicchedato orameva tattha vuttavidhiṃ na sampādenti, paraṃ sampādenti. Evametesaṃ aññamaññanānattaṃ veditabbaṃ.

60其中，在五种村落中，所谓“对于有围墙的村落，站在界标处所投土块（所及之处）”（《波罗夷》92）的那种，在《律藏》的任何地方都未被实际应用，它仅仅是为了说明：对于无围墙的村落，在村落范围之外，另有一个土块所及之处，名为“村界”。即使对于有围墙的村落，一个土块所及之处也被说为是“界内”，如同“净地”一般，更何况对于无围墙的村落，在村落范围之外的一个（土块所及之处）呢？然而，那个（村界）由于是显露的、露天的，对于进入者而言，除了比丘尼的“入他村罪”之外，会构成犯行。因为比丘尼们若住于那被称为第二土块所及之处的村界内，既会犯（其他）罪，在进入村落时也会犯“入他村罪”。对于她们而言，所站立之处即被计入“林野”，因为（律中）说：“应即刻测量日影……应告知她三种依止和八种不应作事。”（《小品》430）由于与林野相关的学处，以及“非时入村学处”（《波逸提》508）是比丘尼所不共的，并且由于（律中）说，寺院内的比丘尼住处、休息处等是“净地”，以及根据“若一比丘尼离众，于无村林野中，舍离第二比丘尼的见处或闻处，犯偷兰遮”等学处的制定（《波逸提分别注》692），或者依比丘尼犍度的理趣，从有围墙村落的界标开始，从无围墙村落的村界开始，被引导（计算）。在那里，若比丘们将衣物置于村落内的房屋中，以四支具足的方式而住，因此，那便被称为“有村的”。

Tattha pañcavidhe gāme yo ‘‘parikkhittassa gāmassa indakhīle ṭhitassa leḍḍupāto’’ti (pārā. 92) vutto, so na katthaci vinayapiṭake upayogaṃ gato, kevalaṃ aparikkhittassa parikkhepokāsato aparo eko leḍḍupāto gāmūpacāro nāmāti dīpanatthaṃ vutto. Parikkhittassapi ce gāmassa eko leḍḍupāto kappiyabhūmisamāno upacāroti vutto, pageva aparikkhittassa parikkhepokāsato eko. So pana pākaṭattā ca ajjhokāsattā ca okkamantassa āpattiṃ karoti ṭhapetvā bhikkhuniyā gāmantarāpattiṃ. Bhikkhuniyo hi tasmiṃ dutiyaleḍḍupātasaṅkhāte gāmūpacāre vasantī āpattiñca āpajjanti, gāmaṃ pavisantī gāmantarāpattiñca. Tāsañhi ṭhitaṭṭhānaṃ araññasaṅkhyaṃ gacchati ‘‘tāvadeva chāyā metabbā…pe… tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā’’ti (cūḷava. 430) vacanato. Araññappaṭisaṃyuttānaṃ sikkhāpadānaṃ, vikālegāmappavesanasikkhāpadassa (pāci. 508) ca bhikkhunīnaṃ asādhāraṇattā ca antarārāmabhikkhunupassayappaṭikkamanādīnaṃ kappiyabhūmibhāvavacanato ca ‘‘ekā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassā’’tiādisikkhāpadapaññattito (pāci. 692) ca bhikkhunikkhandhakanayaena vā yasmā parikkhittassa gāmassa indakhīlato paṭṭhāya aparikkhittassa upacārato paṭṭhāya nīyati, tattha antaraghare nikkhittacīvare sati caturaṅgasamodhānena bhikkhū vasanti, tasmā sagāmakaṃ nāma hoti.

61在不共住界中，有一确定之事：根据“诸比丘，比丘尼不应住于林野。若住者，犯恶作”（《小品》431）的说法，比丘尼实无林野住。因为，若林野中有比丘尼住处，即使在（村落）界内，若舍离第二比丘尼的见处或闻处，也犯（罪）。因此，在不共住界的章节中，“除村及村界外”（《大品》144）这句话里，所排除的那个地方，比丘尼住处也仅在那里才被允许，不得超出其外。

Avippavāsasīmāya ekaṃ nāma ‘‘na, bhikkhave, bhikkhuniyā araññe vatthabbaṃ, yā vaseyya, āpatti dukkaṭassā’’ti (cūḷava. 431) vacanato bhikkhunīnaṃ araññavāso nāma natthīti siddhaṃ. Tāya hi araññe bhikkhunupassaye sati antoāvāsepi dutiyikāya dassanasavanūpacāraṃ vijahantiyā āpatti. Tasmā avippavāsasīmādhikāre ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha yaṃ ṭhānaṃ ṭhapitaṃ, tattheva bhikkhunupassayopi kappati, na tato paraṃ.

62而且，在她们（比丘尼）的不共住界羯磨语中，并没有“除村及村界外”这句话，因此，它（不共住界）只覆盖于那些村和村界之内。超出此范围，在第二土块所及之处等地方，由于对她们而言是非净地，所以，如同比丘的村和村界一样，共住界不会在林野中覆盖（比丘尼）。因此，才说“除了比丘尼的入他村罪之外”。

Tāsañca avippavāsasīmākammavācāyaṃ ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti vacanaṃ natthīti katvā tesveva gāmagāmūpacāresu pharati. Tato paraṃ dutiyesu leḍḍupātādīsu tāsaṃ akappiyabhūmikattā na samānasaṃvāsakasīmā araññe pharati bhikkhūnaṃ gāmagāmūpacāraṃ viya. Tasmā vuttaṃ ‘‘bhikkhuniyā ṭhapetvā gāmantarāpatti’’nti.

63如是，先了知了五种村落的分类和林野的分类后，现在应了知“有村而不在任何学处中获得村隔”等的分类。其中，在注释书中所说的“非人村，即因完全无人居住而成为夜叉所占据的村落”，这种村落在任何学处中都不获得村隔。关于此，注释书中说：“然而，那个（村落）在佛陀时代和转轮王时代是城市，在其他时代则是空无的，为夜叉所占据。”（《波罗夷注》1.84；《长部注》1.150）但是，那个因被敌对国王、盗贼等掠夺，或仅因恐惧而被遗弃的、仍有房屋的、成为隐没村的村落，则会产生“于村与村之间，犯波逸提”（《波逸提》183）中所说的波逸提罪，以及会产生非时入村罪、四条应当学（众学法）罪，应如此了知。然而，那种村落，即人们因某事离开，但仍有意再回来的，被称为“非人村”，它其实与普通村落相似。

Evaṃ tāva pañcavidhaṃ gāmabhedaṃ, araññabhedañca ñatvā idāni ‘‘atthi gāmo na gāmaparihāraṃ katthaci labhatī’’tiādibhedo veditabbo. Tattha yo aṭṭhakathāyaṃ ‘‘amanusso nāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto’’ti vutto, so gāmo na gāmaparihāraṃ katthaci sikkhāpade labhati. Yañhi sandhāya aṭṭhakathāyaṃ ‘‘taṃ panetaṃ buddhakāle, cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahita’’nti (pārā. aṭṭha. 1.84; dī. ni. aṭṭha. 1.150) vuttaṃ. Yo pana paṭirājacorādīhi viluttattā, kevalaṃ bhayena vā chaḍḍito sagharova antarahitagāmabhūto, so ‘‘gāmantare gāmantare āpatti pācittiyassā’’ti (pāci. 183) vuttapācittiyaṃ janeti, vikāle gāmappavesanaṃ, sekhiye cattāri janetīti veditabbā. Yo pana gāmo yato vā manussā kenacideva karaṇīyena punapi āgantukāmā eva apakkantāti vutto, amanusso so pakatigāmasadisova.

64有「是阿兰若，但不在任何处获得阿兰若保护」：在此，「空旷处、单一近行，名为无村阿兰若，周围七个屋内为单一近行，从此以外为不同近行」（律藏·波罗夷 494）中，凡被说为「不同近行」者，应知即此。然而，凡被围墙所围、以一块土团所掷之距离为量的、名为村近行的村落，或凡停留不超过四个月的商队，那是「有村，但不作村事」。因为进入该处时，不犯入村罪。至于凡在村界内所摄、成为人们使用处的阿兰若，那名为「有阿兰若，但不作阿兰若事」。因为在那里不能获得阿兰若界。至此，「或村或阿兰若」这一随制之相状随制性已被显示。

Atthi araññaṃ na araññaparihāraṃ katthaci labhatīti ettha ‘‘ajjhokāso ekūpacāro nāma agāmake araññe samantā sattabbhantarā ekūpacāro, tato paraṃ nānūpacāro’’ti (pārā. 494) ettha yvāyaṃ nānūpacāroti vutto, taṃ veditabbaṃ. Yo pana parikkhittassa ekaleḍḍupātasaṅkhāto gāmūpacāranāmako gāmo, yo vā sattho nātirekacātumāsaniviṭṭho, so atthi gāmo na gāmakiccaṃ karoti. Na hi taṃ ṭhānaṃ okkamanto gāmappavesanāpattiṃ āpajjati. Yaṃ pana gāmasīmāya pariyāpannaṃ manussānaṃ valañjanaṭṭhānabhūtaṃ araññaṃ, taṃ atthi araññaṃ na araññakiccaṃ karoti nāma. Na hi tattha āraññakasīmā labbhatīti. Ettāvatā ‘‘gāmā vā araññā vā’’ti imissā anupaññattiyā lakkhaṇānupaññattibhāvo dassito hoti.

65「牛宿处等所住者亦是村」：在此，若该村有村田的划分，则全部为一个村。若无，则应以近行或围墙来划分。若在有村田的情况下，有些房屋彼此相隔甚远，超过了相互近行所及之处，则在非时入村时，以近行为准。在与内室相关的众学法、比丘尼的村间罪中，以房屋围墙所应及之处为准；在布萨等僧羯磨中，以村田为准；在阿兰若坐卧处，以从邻近房屋的第二块土团所掷处开始，五百弓的距离为准——诸师说，我们如此理解。

‘‘Gonisādiniviṭṭhopi gāmo’’ti ettha sace tassa gāmassa gāmakhettaparicchedo atthi, sabbopi eko gāmo. No ce, upacārena vā parikkhepena vā paricchinditabbo. Sace gāmakhette sati kānici tāni gharāni aññamaññaupacārappahonakaṃ ṭhānaṃ atikkamitvā dūre dūre katāni honti, vikāle gāmappavese upacārova pamāṇaṃ. Antaragharappaṭisaṃyuttesu sekhiyesu, bhikkhuniyā gāmantarāpattīsu ca gharānaṃ parikkhepārahaṭṭhānaṃ pamāṇaṃ, uposathādikammānaṃ gāmakhettaṃ pamāṇaṃ, āraññakasenāsanassa āsannagharassa dutiyaleḍḍupātato paṭṭhāya pañcadhanusatantaratā pamāṇanti evaṃ no paṭibhānanti ācariyā.

66「即使在同一村田内，国王划出一块地方说『这也成为别村』而赐予某人，那也确实成为别村界。」（大品注释 147）根据注释书此言，比丘尼进入该处，即犯村间罪。若那里没有寺院、或天祠、或会堂、或房屋，仅是单纯的地基，则名为「村」，一切律制羯磨在此皆可行。因为说「非人村」。若该处位于其他村的围墙内或近行内，非时入村时，必须告假后方可前往。若非如此，则如阿兰若一般，可随意前往。若那里有园苑或外道住处等其中之一，则已得开许。若是比丘尼净舍，比丘尼入村乞食时，应避免村间罪。「阿兰若：除了村及村近行之外，其余名为阿兰若」（律藏·波罗夷 92）在此，若有围墙，则除了如前所述的划定之村本身，其余为其近行，从此以外名为阿兰若；若无围墙，则除了如前所述的划定之村近行本身，从此以外其余名为阿兰若——这是意旨。如此，则「出至门柱之外，所有这一切为阿兰若」（分别 529）所述之相中，于无村阿兰若，有减众罪，于彼处不离界之遍满，于非时入村罪为无罪等，如此种种律制方式得以契合，否则不能契合。

‘‘Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ ‘ayampi visuṃgāmo hotū’ti paricchinditvā rājā kassaci deti, sopi visuṃgāmasīmā hotiyevā’’ti (mahāva. aṭṭha. 147) aṭṭhakathāvacanato taṃ pavisantiyā bhikkhuniyā gāmantarāpatti hoti eva. Sace tattha vihāro vā devakulaṃ vā sabhā vā gehaṃ vā natthi, kevalaṃ vatthumattakameva hoti, gāmoti vinayakammaṃ sabbaṃ tattha kappati. ‘‘Amanusso gāmo’’ti hi vuttaṃ. Tañca ṭhānaṃ itarassa gāmassa parikkhepabbhantare vā upacārabbhantare vā hoti, vikāle gāmappavesanaṃ āpucchitvāva gantabbaṃ. No ce, araññaṃ viya yathāsukhaṃ gantabbaṃ. Tattha ce ārāmo vā titthiyaseyyādīsu aññatarovā hoti, laddhakappameva. Bhikkhunupassayo ce hoti, gāmaṃ piṇḍāya pavisantiyā bhikkhuniyā gāmantarāpatti pariharitabbā. ‘‘Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāmā’’ti (pārā. 92) ettha parikkhepe sati yathāvuttaparicchedaṃ gāmameva ṭhapetvā avasesaṃ tassa upacāraṃ, tato parañca araññaṃ nāma, parikkhepe asati yathāvuttaparicchedaṃ gāmūpacārameva ṭhapetvā tato paraṃ avasesaṃ araññaṃ nāmāti adhippāyo. Evaṃ sati ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttalakkhaṇe agāmake araññe gaṇamhāohīyanāpatti, tattha avippavāsasīmāya pharaṇaṃ vikāle gāmappavesanāpattiyā anāpattīti evamādivinayavidhi sameti, aññathā na sameti.

67当说「除了村近行，其余名为阿兰若」（大品 144）时，既然「村近行之外为阿兰若」已得成立，则「除了村」这一特别限定之意义便不见有。若说是因为恐怕村会变成阿兰若而说？不然，因为会导致村近行不存在。因为有村时才有村近行，而依你之见，那村近行却成了阿兰若。那么，村近行从何而有？若村近行也算作阿兰若，则不应说「村之外」，因为会导致村变成阿兰若。因此，在「或村或阿兰若」中，村近行也被摄为「村」。所以，村变成阿兰若之过失不成立。若如此，则说「除了村，其余名为阿兰若」这么一句就够了？不然，因为会导致不知阿兰若的划分。正如所说「阿兰若的划分不明显」，此非我等之见。因为在此，以村近行为边际者名为村。若如此，注释书中应说「为了显示村与阿兰若的划分而说」，为何却说「为了显示阿兰若的划分而说」？答：注释书作者是就第一村近行而说「为了显示阿兰若的划分」。因为在一切学处中，从外门柱开始，村近行名为阿兰若。而说村的划分在此并无必要，因为由围墙已显然可知。第二村近行则是为了显示村的划分而说，因为其作为围墙之性不明显。其中，若第一村近行是为了显示阿兰若的划分而说，则不应说「除了村近行」，而应说「出至门柱之外，所有这一切为阿兰若」。如此，阿兰若的划分得以更清楚地显示，且不会产生邪执。

‘‘Ṭhapetvā gāmūpacāraṃ avasesaṃ araññaṃ nāmā’’ti (mahāva. 144) vutte gāmūpacārato paro araññanti siddhe ‘‘ṭhapetvā gāma’’nti visesattho na dissati, gāmassa pana araññabhāvappasaṅgabhayā vuttanti ce? Na, gāmūpacārassa abhāvappasaṅgato. Sati hi gāme gāmūpacāro hoti, so ca tava matena araññabhūto. Kuto dāni gāmūpacāro. Gāmūpacāropi ce araññasaṅkhyaṃ gacchati, parova gāmoti katvā na yuttaṃ gāmassa araññabhāvappasaṅgato ca. Tasmā ‘‘gāmā vā araññā vā’’ti ettha gāmūpacāropi ‘‘gāmo’’ tveva saṅgahito. Tasmā gāmassa araññabhāvappasaṅgo na yujjati. Yadi evaṃ ‘‘ṭhapetvā gāmaṃ avasesaṃ araññaṃ nāmā’’ti ettakaṃ vattabbanti ce? Na, araññassa paricchedajānanappasaṅgato. Tathā hi vutto ‘‘araññaparicchedo na paññāyatī’’ti no laddhi. Gāmūpacārapariyanto hi idha gāmo nāma. Yadi evaṃ ‘‘gāmassa ca araññassa ca paricchedadassanatthaṃ vutta’’nti aṭṭhakathāyaṃ vattabbaṃ, ‘‘araññassa paricchedadassanatthaṃ vutta’’nti kimatthaṃ vuttanti ce? Vuccate – aṭṭhakathācariyena paṭhamagāmūpacāraṃyeva sandhāya vuttaṃ ‘‘araññaparicchedadassanattha’’nti sabbasikkhāpade hi bāhiraindakhīlato paṭṭhāya gāmūpacāraṃ araññaṃ nāma. Gāmaparicchedavacane payojanaṃ panettha natthi parikkhepeneva pākaṭabhūtattā. Dutiyagāmūpacārova gāmassa paricchedadassanatthaṃ vutto parikkhepabhāvena apākaṭattā. Tattha paṭhamagāmūpacāro ce araññaparicchedadassanatthaṃ vutto, tattha na vattabbo. ‘‘Nikkhamitvā indakhīlā sabbametaṃ arañña’’nti vattabbaṃ. Evaṃ sante subyattataraṃ araññaparicchedo dassito hoti, micchāgāho ca na hoti.

68因为当说「中等身材男子所掷土块之距」时，这村近行本身就成了阿兰若，因为村近行被分别了。若说这是为了显示阿兰若的划分而说，则成了未说之说，且会产生「阿兰若之外」的邪执。若问：不是已经说了「这首先是为了确定有围墙之村的近行而说」吗？虽然「村近行」等文句是为了显示阿兰若的划分而开始，但说「站在门柱处的中等身材男子所掷土块之距」有这样的语句目的。而在大注释中说「无围墙之村，其土块所掷之距为近行」，此即确定了它——这成为所说。若问如何得知？因为不摘出「阿兰若」一词，而摘出「村近行」一词。在此，摘出论母中所无的「村近行」一词，显示了三种义利。即：显示阿兰若的划分是一义；显示无围墙之村连同近行的划分是一义；不仅无围墙之村的近行在律藏领域中有所作用应被显示，有围墙之村的近行虽无直接作用，但通过此方式附带获得，此附带作用亦为一应知之义。

‘‘Majjhimassa purisassa leḍḍupāto’’ti hi vutte ayaṃ gāmūpacārova araññaṃ gāmūpacārassa vibhaṅgattā. Yadi araññaparicchedadassanatthaṃ vuttaṃ, avuttakameva, araññato paranti ca micchāgāho hotīti ce, nanu vuttaṃ ‘‘paṭhamameva idaṃ parikkhittassa gāmassa upacāraniyamanatthaṃ vutta’’nti? Araññaparicchedadassanatthaṃ kiñcāpi ‘‘gāmūpacāro’’tiādi āraddhaṃ, indakhīle ṭhitassa majjhimassa purisassa leḍḍupātoti pana evaṃ vacanappayojanaṃ. Aparikkhittassa ca gāmassa yvāyaṃ leḍḍupāto upacāro’’ti mahāaṭṭhakathāyaṃ vutto, tassa niyamananti vuttaṃ hoti. Kathaṃ paññāyatīti ce? ‘‘Araññaṃ nāmā’’ti padaṃ anuddharitvā ‘‘gāmūpacāro nāmā’’ti uddharaṇassa katattā. Tattha ‘‘gāmūpacāro nāmā’’ti mātikāyaṃ avijjamānaṃ padaṃ uddharanto tayo atthavase dasseti. Seyyathidaṃ – araññaparicchedadassanameko attho, aparikkhittassa gāmassa upacārena saddhiṃ paricchedadassanameko, na kevalaṃ aparikkhittassayeva upacāro vinayādhikāre sappayojano dassitabbo, nippayojanopi parikkhittassa upacāro iminā pariyāyena labbhatīti anusaṅgappayojanameko atthopi veditabbo.

69「对于未设围墙之村，站在村近行处的中等身材者的投石距离」——世尊说此语，是基于三个理由。即：一、为了显示未设围墙之村的界限；二、为了显示在不离衣界羯磨事中，此村近行处即是（村之界限）；三、为了显示站在该处者的第二个投石距离，在一切与村相关的学处中，即是作为犯相的近行处。应知世尊如此依自说法之善巧，通过逐一提取词句而显示了这三个理由。

‘‘Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti idaṃ bhagavā tayo atthavase paṭicca abhāsi. Seyyathidaṃ – aparikkhittassa gāmassa paricchedadassanameko, avippavāsasīmādhikāre ayameva gāmūpacāroti dassanameko, tattha ṭhitassa dutiyo leḍḍupāto sabbattha gāmappaṭisaṃyuttesu sikkhāpadesu sakiccako upacāroti dassanamekoti evaṃ bhagavā attano desanāvilāsappattiyā ekekapaduddhāraṇena tayo atthavase dassetīti veditabbaṃ.

70同样，在不离衣界羯磨文中「除了村及村近行处」一语，其意为：若有围墙，则除开村；若无围墙，则除开村近行处。在有围墙与无围墙之村中间有园林，于制定不离衣界时，此规则极为适用。由于两者皆须避开，依前述规则，两种情况皆可成立。《键度义疏》中说：「在中间有园林处，比丘们习惯上制定不离衣界。」有人说：「因为与屋间相关的众学法在中间园林中不适用，所以中间园林不算作村，因此在那里也可以制定不离衣界。」这些比丘应被反驳，因为第二个村近行处具有村的性质，所以应指出在第二种不离衣界羯磨文中并无此（制定），而加以驳回。然而，即使园在村中，也应如外道卧处等一样，视为净地。

Tathā avippavāsasīmākammavācāya ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) etthāpi parikkhepe sati gāmaṃ ṭhapetvā, asati gāmūpacāraṃ ṭhapetvāti attho. Parikkhittassa, aparikkhittassa ca majjhe ārāme avippavāsasīmāsammannanakāle ayaṃ nayo ativiya yujjati. Ubhayaparivajjanato pubbe vuttanayena vā ubhayattha ubhayaṃ labbhateva. ‘‘Antarārāmesu pana āciṇṇakappā bhikkhū avippavāsasīmaṃ sammannantī’’ti gaṇṭhipade vuttaṃ. ‘‘Antaragharappaṭisaṃyuttānaṃ sekhiyānaṃ antarārāmesu asambhavato antarārāmo na gāmasaṅkhaṃ gacchati, tasmā tatthapi avippavāsasīmā ruhatevā’’ti eke. Te bhikkhū dutiyassa gāmūpacārassa gāmasaṅkhāsabhāvato tāsaṃ imāya dutiyāya avippavāsakammavācāya abhāvaṃ dassetvā paṭikkhipitabbā. Ajjhārāmo pana gāmopi samāno titthiyaseyyādi viya kappiyabhūmīti veditabbo.

71为了显示犯戒的界限，同样也为了显示不犯的界限；

Āpattiyā paricchedaṃ, tathānāpattiyāpi ca;

72为了显示此义，在村相关学处的解释中；

Dassetuṃ gāmasambandha-sikkhāpadavibhāvane.

73村与村近行处共有两种，在此已由彼（世尊）所显示；

Gāmagāmūpacārā dve, dassitā idha tādinā;

74而界与界近行处，则是不定的，已被抽出（说明）；

Sīmā sīmūpacārā tu, anekantāti nuddhaṭā.

75近行处有两种，依外与内而分；

Upacārā ca dve honti, bāhirabbhantarabbasā;

76若有围墙与无围墙的分别，则共有四种。

Parikkhittāparikkhitta-bhedā ce caturo siyuṃ.

77此「近行处」一词，在律藏中如「诸比丘，我允许未病者在园林及园林近行处持伞盖」等处，是指外在的近行处。所谓外在近行处，即是从围墙起，或从围墙应在之处起，一个投石距离。然而在「内园者，即有围墙之园的园内，无围墙之园的近行处；内住处者，即有围墙住处的内部，无围墙住处的近行处」等处，「近行处」一词是指内在的近行处。所谓内在近行处，即是围墙及围墙应在之处。但在此处，围墙并不被称为「内园、内住处」，只称园内、住处而已。在这些分为外与内的两种近行处中，于不离衣界羯磨事中「除了村及村近行处」一语，此「村近行处」是指内在近行处，而非外在。应知此中有两个理由：一者，比丘尼依阿兰若想（而制）；二者，外在近行处是她犯村间罪的处所，而内在近行处则是（村的界限）。其中，此处仅在不予取波罗夷分别中显示了第一种村近行处，那是外在的；应知第二种是内在的。应知通过第一种，显示了无围墙之村以第二个投石距离为名的外在近行处；通过第二种，略示了有围墙之村从围墙起的外在近行处为内在近行处。如此，这四种近行处皆由世尊以说法善巧而显示。应善加观察此理则，由诸师妥善审定后，如理应用于各处。否则——

Ayañhi upacārasaddo vinayapiṭake ‘‘anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretu’’nti (cūḷava. 270) evamādīsu bāhire upacāre dissati. Bāhiro upacāro nāma parikkhepato, parikkhepārahaṭṭhānato vā eko leḍḍupāto. ‘‘Ajjhārāmo nāma parikkhittassa ārāmassa antoārāmo, aparikkhittassa upacāro. Ajjhāvasatho nāma parikkhittassa āvasathassa antoāvasatho, aparikkhittassa upacāro’’tiādīsu (pāci. 506) pana upacārasaddo abbhantare upacāre dissati. Abbhantaro upacāro ca nāma parikkhepo, parikkhepārahaṭṭhānañca hoti. Idha pana parikkhepo ‘‘ajjhārāmo, ajjhāvasatho’’ti vā na vuccati, anto eva ārāmo, āvasathoti vā. Tesu bāhirabbhantarabhedabhinnesu dvīsu upacāresu avippavāsasīmādhikāre ‘‘ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) ettha gāmūpacāro nāma abbhantarūpacāro adhippeto, na bāhiro. Bhikkhuniyā araññasaññitatāya tassa bāhirassa, tassā gāmantarāpattiyā ṭhānabhūtattā ca abbhantaraupacārassāti idamettha kāraṇadvayaṃ veditabbaṃ. Tattha idha adinnādānapārājikavibhaṅgeyeva paṭhamo gāmūpacāro dassito, so bāhiro, dutiyo abbhantaroti veditabbo. Paṭhamena ca aparikkhittassa gāmassa dutiyaleḍḍupātasaṅkhāto bāhiro upacāro, dutiyena ca parikkhittassa gāmassa parikkhepato bāhirasaṅkhāto abbhantaro upacāro lesena dassitoti veditabbo. Evaṃ cattāropi upacārā idha bhagavatā desanāvilāsappattena desanālīlāya dassitā hontīti ayaṃ nayo suṭṭhu lakkhetvā ācariyehi sammantayitvā yathānurūpaṃ tattha yojetabbo. Itarathā –

78未觉知正觉者的大威神力；

Asambudhaṃ buddhamahānubhāvaṃ;

79以及法之深妙理趣；

Dhammassa gambhīranayattatañca;

80若愚者称赞那律藏，

Yo vaṇṇaye naṃ vinayaṃ aviññū;

81彼难见者，乃教法破坏之因。

So duddaso sāsananāsahetu.

82因不了知圣典及其义理故；

Pāḷiṃ tadatthañca asambudhañhi;

83若有人破坏注疏之理趣；

Nāseti yo aṭṭhakathānayañca;

84由他人将无决定者执为决定；

Anicchayaṃ nicchayato parehi;

85彼即被推崇为‘村’者。

Gāmoti teyeva purakkhato so.

86由大众渐次地，

Anukkameneva mahājanena;

87彼自许为智者的比丘被推崇；

Purakkhato paṇḍitamāni bhikkhu;

88不为无智者除疑，

Apaṇḍitānaṃ vimatiṃ akatvā;

89而将阿阇梨之风格置于前。

Ācariyalīlaṃ purato karoti.

90于此，在圣典中，举出‘村之近行名为村近行，称为村之近行名为村近行’后，为显示村之近行而说‘站在界柱处之中等身量人之投石处’，再为显示称为村之近行而说‘站在屋近行处之中等身量人之投石处’。依此义而说，在非时入村、村间、不离宿甘马等中，唯围绕应得处为村近行，如此记载。

Tattha hi pāḷiyaṃ ‘‘gāmassa upacāro gāmūpacāro, gāmasaṅkhāto upacāro gāmūpacāro nāmā’’ti uddharitvā gāmassa upacāraṃ dassento ‘‘indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’’ti (pārā. 92) vatvā puna gāmasaṅkhātaṃ upacāraṃ dassento ‘‘gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti vuttaṃ. Imamatthaṃ sandhāya vikāle gāmappavesanagāmantaraaappavāsasammutiādīsu parikkhepārahaṭṭhānameva gāmūpacāranti vuttanti likhitaṃ.

91‘义理上为一’——此处以‘称为’之词等同‘名为’之词。‘若取’——此为二十五种不与取之共通句。且依移动位置而转移柱等，及依夺取田地等，此为义理。于移动位置时，如不顾物主之放弃责任等即犯，此处亦应如是取。

Atthatoekanti ettha saṅkhāsaddaṃ saṅkhātasaddena samānayati. ‘‘Ādiyeyyā’’ti idaṃ pañcavīsatiyā avahārānaṃ sādhāraṇapadaṃ. Ṭhānācāvanavasena ca khīlādīni saṅkāmetvā khettādiggahaṇavasena cāti attho. Ṭhānācāvane yathā sāmikassa dhuranikkhepādiṃ anoloketvāva āpatti, tathā ihāpīti gahetabbā.

92因一切人同一心念：‘我将偷取某物’，故说‘即使一人’。若需命令，则所谓共谋偷取，应舍一种偷取。

‘‘Asukaṃ nāma bhaṇḍaṃ avaharissāmī’’ti sabbesaṃ ekāsayattā ‘‘ekenāpī’’ti vuttaṃ. Yadi āṇatti icchitabbā, saṃvidhāvahāro nāma eko avahāro parihāyitabbo.

93于处所分别时，虽由移动位置而取，因已作处所分别故，得守护。唯超越处所为标准，因先前以不净心取故。今说虽以净心取亦成犯，此说不善。然此处之决断，应观《一切欢喜》后取。

Okāsaparikappe ṭhānācāvanāya gahitampi okāsaparikappitattā rakkhati. Okāsātikkamova pamāṇaṃ pubbe asuddhacittena gahitattā. Idāni suddhacittena gahitepi hoti evāti vadanti, taṃ na sundaraṃ. Ettha pana vinicchayo samantapāsādikaṃ oloketvā gahetabbo.

94‘无举’——即无移动位置，此为义理。

Uddhāro natthīti ṭhānācāvanaṃ natthīti attho.

95于仅举起时，偷取即完成，因整个努力已毕，非依成就义理。‘唯于举起时得守护’——此处以‘唯’字，虽已成立‘于使落下时不守护’之义，为依成就义理显示其义，故说‘举起彼后’等。

Uddhatamatte avahāro sakalassa payogassa niṭṭhāpitattā, na atthasādhakavasena. Uddhāreyeva rakkhatīti ettha eva-saddena pātane na rakkhatīti atthe siddhepi atthasādhakavasena atthaṃ dassetuṃ ‘‘taṃ uddharitvā’’tiādi vuttaṃ.

96‘地、王、地方官、王等众多，为摄彼等故，说“诸王”之复数’，如此记载。虽作复数，然此应视为唯一，即频婆娑罗王。虽以共通方式说‘诸王’而未别指，然此唯指频婆娑罗王。

‘‘Pathabyārājapadesarājādayo bahū, tesaṃ saṅgaṇhanatthaṃ ‘rājāno’ti bahuvacanaṃ vutta’’nti likhitaṃ. Kiñcāpi bahuvacanaṃ kataṃ, idaṃ pana ekaṃ bimbisāramevāti daṭṭhabbaṃ. Rājānoti kiñci aniddisitvā sādhāraṇavasena kiñcāpi vuttaṃ, idaṃ pana bimbisāramevāti.

97‘于前方便’——此处，于前往时，因清理道路等，于非波逸提处犯恶作，于断蔓等犯波逸提。然前往后，于断除瓶顶所生蔓等时，因同一努力故，犯恶作。‘于一物品如此沉重时，你取一边，我取一边’，如此共谋后，由双方努力而移动位置时，由身语意生起。否则，或成亲手，而非命令之支；或成命令，而非亲手，如此与所说相违，于《律结》中记载。然此处‘pi’字亦于彼处记载。

Pubbappayogeti ettha gamanakāle maggasodhanādhikaraṇe apācittiyakhette dukkaṭaṃ, latācchedanādīsu pācittiyameva. Gantvā pana kumbhimatthake jātalatādicchedane sahapayogattā dukkaṭaṃ. ‘‘Ekabhaṇḍe evaṃ bhāriyamidaṃ, ‘tvampi ekapassaṃ gaṇha, ahampi ekapassaṃ gaṇhāmī’ti saṃvidahitvā ubhayesaṃ payogena ṭhānācāvane kate kāyavācācittehi samuṭṭhāti. Aññathā sāhatthikaṃ vā āṇattikassa aṅgaṃ na hoti , āṇattikaṃ vā sāhatthikassāti vuttalakkhaṇena virujjhatī’’ti vinayagaṇṭhipade likhitaṃ. Pi-saddo panettha tattheva likhito.

98若某罪之生起，由身语而生；

Kāyavācāsamuṭṭhānaṃ, yassā āpattiyā siyā;

99于彼，语支即心，其业不被施设。

Tatra vācaṅgaṃ cittaṃva, kammaṃ nassā vidhīyati.

100若有所作、非所作等，及任何三业；

Kiriyākiriyādikaṃ yañce, yampi kammattayaṃ bhave;

101彼不合理，因相违故，唯一种业合理。

Na yuttaṃ taṃ viruddhattā, kammamekaṃva yujjatīti. (vajira. ṭī. pārājika 131 pakiṇṇakakathāvaṇṇanā);

106第二波罗夷注释结束。

Dutiyapārājikavaṇṇanā niṭṭhitā.

1073. 第三波罗夷注释

3. Tatiyapārājikavaṇṇanā

102正如‘知遍知’是对诸法自性的了知，即‘这是色，这是受’；而‘度遍知’则是与法自性一起，以无常等方式进行，即‘色是无常’等。同样，在此，由于即使以思惟后的一体性也不存在杀生，故说‘剥夺生命’。因已说‘人形’，为了从一切最微细的身体开始显示胎儿的状况，故说‘从羯罗蓝开始’。在此，剥夺生命即令其与现在分离。其中，刹那现在无法被剥夺，但相续现在或一期现在可以被剥夺。如何呢？当对彼施加加行时，得到加行的命十法正在灭去，成为衰弱、失去力量之缘。如同经过二三个速行心路后灭去那样，成为相续现在之缘；如同使其相应后灭去那样，成为一期现在之缘。由此，相续现在或一期现在未到所限定的时间便中途灭去。如此，此两者皆可被剥夺。因此，令其与现在分离。

Yathā ñātapariññā dhammānaṃ sabhāvajānanameva ‘‘idaṃ rūpaṃ, ayaṃ vedanā’’ti, tīraṇapariññā pana dhammasabhāvena saddhiṃ aniccādivasena pavattamānaṃ ‘‘rūpaṃ aniccanti vā’’tiādi, evamidha saddhiṃ cetetvā ekattenāpi pāṇātipātābhāvā ‘‘jīvitā voropeyyā’’ti vuttaṃ. ‘‘Manussaviggaha’’nti vuttattā gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvato paṭṭhāya dassetuṃ ‘‘kalalato paṭṭhāyā’’ti āha. Ettha jīvitā voropento paccuppannato viyojeti. Tattha khaṇapaccuppannaṃ na sakkā voropetuṃ, santatipaccuppannaṃ vā addhāpaccuppannaṃ vā sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhūpakkamaṃ jīvitadasakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa paccayo hoti. Santatipaccuppannaṃ yathā dve tayo javanavāre javitvā nirujjhati, addhāpaccuppannañca tadanurūpaṃ katvā nirujjhati, tathā paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnakālaṃ apatvā antarāva nirujjhati. Evaṃ tadubhayampi voropetuṃ sakkā. Tasmā paccuppannaṃ viyojeti.

103为了以胜义谛的方式阐明以世俗说所说的义理，而说‘应知有情’等。以身表俱行之思而加行，故为加行。那是什么？即以身表、语表俱行之思，将刀等投向、击打他人身体。‘立于远处’者，无论立于远处或近处。从手中投出的打击为‘放下’。‘在那里’即放下加行中。‘愿任何人死’在此处，于大众中不可能。箭落在谁身上，就只能令其死或活，不能令任意某人的死或活。‘命令’是以语表俱行之思达成所期望之义。因此说‘欲令人闻而不令人闻’。‘命令的决定者’即成就命令之加行。因为只有这些不失误时，命令加行才成立，否则不然。

‘‘Imassa panatthassā’’ti vohāravasena vuttamatthaṃ paramatthavasena āvibhāvatthaṃ ‘‘pāṇo veditabbo’’tiādi vuttaṃ. Kāyaviññattisahitāya cetanāya payujjatīti payogo, ko so? Sarīre satthādīnaṃ gamanaṃ paharaṇanti kāyavacīviññattisahitāya cetanāya parasarīre satthapātanaṃ. Dūre ṭhitanti dūre vā tiṭṭhatu, samīpe vā. Hatthato muttena pahāro nissaggiyo. Tatthāti nissaggiyappayoge. Yo koci maratūti ettha mahājanasamūhe na sakkā. Yassūpari saro patati, tasseva jīvitamaraṇaṃ kātuṃ, na yassa kassaci jīvitamaraṇaṃ. Āṇāpananti vacīviññattisahitāya cetanāya adhippetatthasādhanaṃ. Teneva ‘‘sāvetukāmo na sāvetī’’ti (pārā. 54) vuttaṃ. Āṇattiniyāmakāti āṇattikappayogasādhikā. Etesu hi avirajjhitesu eva āṇattipayogo hoti, na aññathā.

104‘色之夺取’者，在此——

Rūpūpahāroti ettha –

105‘愿此妇人因我之损失而死’，若近前者

‘‘Mamālābhena esitthī, maratū’’ti samīpago;

106若以嗔心前往，彼为杀妇人者。

Duṭṭhacitto sace yāti, hoti so itthimārako.

107若为乞食而前往，虽知亦非杀者；

Bhikkhatthāya sace yāti, jānantopi na mārako;

108因彼于其死无所需，而持舍心。

Anatthiko hi so tassā, maraṇena upekkhako.

109‘以离别故，我妻与母不得活’；

Viyogena ca me jāyā, jananī ca na jīvati;

110如是知而令离别，彼需此者即为杀者。

Iti jānaṃ viyuñjanto, tadatthiko hoti mārako.

111若为出家等因缘而前往，虽知亦非杀者；

Pabbajjādinimittañce, yāti jānaṃ na mārako;

112因彼于其死无所需，而持舍心。

Anatthiko hi so tassā, maraṇena upekkhako.

113在分别‘搬运者’一词之义后，为了显示两者实为一体，而说‘既是刀，亦是搬运者’等。以此显示在亲手等加行中的不动加行。即使举出‘如是心、意’，‘如是’一词之义尚未被说明。虽未被说明，但依上下文连接‘如是’一词，在‘如是心之思惟’中，因已说‘有死想、有死思、以死为目的’，故应知将说‘死’本身。依所说的方法，即六种加行。在亲手与放下的加行中，应知与第七决定思俱起的身表为亲手性。而在命令中，因与所有七思俱起的语表生起，七个声音合为一体，成为一个个音节，以若干音节令知自己的意图，应知与彼最后音节生起的第七思俱生的语表为命令性。

Hārakasaddassa bhedato atthaṃ vitthāretvā ubhayampi ekamevāti dassetuṃ ‘‘satthañca taṃ hārakañcā’’tiādi vuttaṃ. Etena thāvarappayogaṃ dasseti sāhatthikādīsu payogesu. ‘‘Iti cittamano’’ti uddharitvāpi itisaddassa attho na tāva vutto. Kiñcāpi na vutto, adhikāravasena pana āgataṃ itisaddaṃ yojetvā iti cittasaṅkappoti ettha ‘‘maraṇasaññī maraṇacetano maraṇādhippāyo’’ti vuttattā maraṇaṃyeva vakkhatīti veditabbo. Vuttanayenāti chappayogavasena. Sāhatthikanissaggiyappayogesu sanniṭṭhāpakacetanāya sattamāya saha uppannakāyaviññattiyā sāhatthikatā veditabbā. Āṇattike pana sattahipi cetanāhi saha vacīviññattisambhavato satta satta saddā ekato hutvā ekekakkharabhāvaṃ gantvā yattakehi akkharehi attano adhippāyaṃ viññāpenti, tadavasānakkharasamuṭṭhāpikāya sattamacetanāya sahajātavacīviññattiyā āṇattikatā veditabbā.

120第三波罗夷注释结束。

Tatiyapārājikavaṇṇanā niṭṭhitā.

1214. 第四波罗夷注释

4. Catutthapārājikavaṇṇanā

114若问：‘在此，“我如是知，我如是见”一句中如何摄集？’则说‘我如是知’等。仅由‘因恶欲’一语，显示因愚钝、痴迷而犯者无罪。说‘于过去时，我是须陀洹’者，是以间接方式说；如‘住在你精舍的那位比丘是阿罗汉’等，在学处中，‘我如是知’也是就现在而言。

Idheva saṅgahanti ‘‘iti jānāmi, iti passāmī’’ti pade kathanti ce, ‘‘iti jānāmī’’tiādimāha . Kevalaṃ ‘‘pāpicchatāyā’’ti (kaṅkhā. aṭṭha. catutthapārājikavaṇṇanā) vacanato mandattā momūhattā samudācarantassa anāpattīti dīpitaṃ. ‘‘Atītakāle sotāpannomhī’’ti vadanto pariyāyena vadati, ‘‘yo te vihāre vasati, so bhikkhu arahā’’tiādīsu (pari. 165) viya sikkhāpadepi ‘‘iti jānāmī’’ti (pārā. 195, 197) paccuppannameva vuttaṃ.

123第四波罗夷注释结束。

Catutthapārājikavaṇṇanā niṭṭhitā.

115若问：杀母者、杀父者、杀阿罗汉者犯第三波罗夷，污比丘尼者、黄门等四人犯第一波罗夷，如此，何来二十四种？不，因不了知意图。杀母者等四人于此是指未受具足戒者，黄门等四人虽被第一波罗夷所摄，然因以一种方式行淫法，故别别而说。‘不得与比丘共住’中，此说‘布萨等种类的共住’仅此而已。在律注释中说‘布萨、自恣、巴帝摩卡诵、僧伽羯磨的种类’。在圣典中说‘共住者，即同一羯磨、同一诵、同学处’。三种僧伽羯磨皆不得作，此为所遮。‘诸比丘，不得对杂有居士的众会诵巴帝摩卡’等，仅于巴帝摩卡与自恣中提及，于其他类似处，其余羯磨并无遮止。诸阿阇梨亦说：‘其余羯磨可行，无罪。’有记载：‘以无根波罗夷诽谤犯根本事者，得僧残；以僧残诽谤者，得波逸提，此如同比丘所说，而非如未受具足戒者之恶作。因此，阿阇梨们说：与彼同宿、接受彼物，于比丘为可行。’‘如前、如后，即“同一羯磨、同一诵、同学处”，此是就所说共住之不能性而说’，此应审察。

Mātughātakapitughātakaarahantaghātakā tatiyapārājikaṃ āpannā, bhikkhunidūsako, lambīādayo ca cattāro paṭhamapārājikaṃ āpannā evāti katvā kuto catuvīsatīti ce? Na, adhippāyājānanato. Mātughātakādayo hi cattāro idhānupasampannā eva adhippetā, lambīādayo cattāro kiñcāpi paṭhamapārājikena saṅgahitā, yasmā pana ekena pariyāyena methunadhammaṃ paṭisevino honti, tasmā visuṃ vuttā. Na labhati bhikkhūhīti ettha ‘‘uposathādibhedaṃ saṃvāsa’’nti ettakaṃ vuttaṃ. Vinayaṭṭhakathāyaṃ ‘‘uposathappavāraṇāpātimokkhuddesasaṅghakammappabheda’’nti vuttaṃ. Pāḷiyaṃ ‘‘saṃvāso nāma ekakammaṃ ekuddeso samasikkhatā’’ti (pārā. 55, 92, 172, 198) vuttaṃ. Tividhenāpi saṅghakammaṃ kātuṃ na vaṭṭatīti paṭikkhittaṃ. ‘‘Na, bhikkhave, gahaṭṭhena nisinnaparisāya pātimokkhaṃ uddisitabba’’ntiādi (mahāva. 154) pātimokkhappavāraṇāsu eva āgataṃ, aññesu ca evarūpesu ṭhānesu sesaṃ kammaṃ kātuṃ natthi paṭikkhepo. Ācariyāpi ‘‘sesaṃ kammaṃ kātuṃ vaṭṭati, natthi āpattī’’ti vadanti. ‘‘Antimavatthu ajjhāpannaṃ amūlakena pārājikena codentassa saṅghādiseso, saṅghādisesena codentassa pācittiyanti bhikkhuno viya vuttaṃ, na anupasampannassa viya dukkaṭaṃ. Tasmā tena sahaseyyā, tassa paṭiggahaṇañca bhikkhussa vaṭṭatīti ācariyā vadantī’’ti likhitaṃ. ‘‘Yathā pure tathā pacchāti ‘ekakammaṃ ekuddeso samasikkhatā’ti evaṃ vuttasaṃvāsassa abhabbatāmattaṃ sandhāya vutta’’nti vadanti, vīmaṃsitabbaṃ.

116现在说四者共通的杂论：行淫法者，有成为波罗夷、不共住的；有不成波罗夷、不共住的；有不成波罗夷、共住的，但在突吉罗事或偷兰遮事中行淫；有不成波罗夷的，即半边黄门在非黄门众中受具足戒，而在黄门众中行淫法。他不犯戒，故不名波罗夷。因为对非比丘而言，并无所谓的犯戒。他由于无犯，来到非黄门众中，是否成为不共住？是。因为经中说：“他以此身体系缚而成为不能者。”（《大品》129）又因说：“若有比丘具足比丘们的学处与共住……乃至……不共住。”（《波罗夷》44）凡以比丘身份行淫法者，他才是不能者。难道此人因非波罗夷就不是吗？不。在“应由有能力、聪明的比丘告知僧团”（《大品》126）所说之处，正如由非比丘诵出羯磨语，羯磨仍成立，因为不可能有羯磨失败，此理亦应如是看待。此处有差别：若先前曾受具足戒者如此诵出羯磨语，且僧团对他有已受具足戒之想，羯磨才成立，否则不成立，此为阿阇梨之见。

Idāni catunnampi sādhāraṇaṃ pakiṇṇakaṃ – methunadhammaṃ paṭisevanto atthi koci pārājiko hoti asaṃvāso, atthi koci na pārājiko hoti asaṃvāso, atthi koci na pārājiko saṃvāso dukkaṭavatthusmiṃ vā thullaccayavatthusmiṃ vā paṭisevanto, atthi koci na pārājiko pakkhapaṇḍako apaṇḍakapakkhe upasampanno paṇḍakapakkhe methunadhammaṃ paṭisevanto. So āpattiṃ nāpajjatīti na pārājiko nāma. Na hi abhikkhussa āpatti nāma atthi. So anāpattikattā apaṇḍakapakkhe āgato kiṃ asaṃvāso hoti, na hotīti? Hoti. ‘‘Abhabbo tena sarīrabandhanenā’’ti (mahāva. 129) hi vuttaṃ. ‘‘Yo pana bhikkhu bhikkhūnaṃ sikkhāsājīvasamāpanno…pe… asaṃvāso’’ti (pārā. 44) vuttattā yo bhikkhubhāvena methunaṃ dhammaṃ paṭisevati, so eva abhabbo. Nāyaṃ apārājikattāti ce? Na, ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo’’ti (mahāva. 126) vuttaṭṭhāne yathā abhikkhunā kammavācāya sāvitāyapi kammaṃ ruhati kammavipattiyā asambhavato, evaṃsampadamidaṃ daṭṭhabbaṃ. Tatrāyaṃ viseso – upasampannapubbo evaṃ ce kammavācaṃ sāveti, saṅgho ca tasmiṃ upasampannasaññī eva ce, kammaṃ ruhati, nāññathāti no khantīti ācariyo.

117若在家众、外道或黄门诵出羯磨语，则羯磨语未被僧团诵出。因为经中说“僧团应授具足戒，僧团授具足戒，由僧团授具足戒者”（《大品》127），故应知羯磨语必须由僧团诵出，由属于僧团者或被认为属于僧团者之一诵出，才算由僧团诵出，而非由在家众、外道、黄门等中任何一人诵出。此理适用于一切羯磨。

Gahaṭṭho vā titthiyo vā paṇḍako vā kammavācaṃ sāveti, saṅghena kammavācā na vuttā hoti. ‘‘Saṅgho upasampādeyya saṅgho upasampādeti, upasampanno saṅghenā’’ti (mahāva. 127) hi vacanato saṅghena kammavācāya vattabbatāya saṅghapariyāpannena, saṅghapariyāpannasaññitena vā ekena vuttāya saṅghena vuttā hotīti veditabbo, na gahaṭṭhatitthiyapaṇḍakādīsu aññatarena. Ayameva sabbakammesu yutti daṭṭhabbā.

118同样，有行淫法者应被灭摈，因为经中说“污染比丘尼者，此人应被灭摈”（《大品》114-115义同）。由此，他即成为未受具足戒者，会犯共宿罪或其他类似罪，对他辱骂则犯突吉罗。与比丘尼行淫法者不应被灭摈，因为经中没有“犯根本事者，诸比丘，未受具足戒，不应授具足戒”的文句。因此，他仍算作受具足戒者，不犯共宿罪等，唯是不共住，故不能充作满数。因为同一羯磨、同一诵戒称为共住，而同学处亦为共住，故他与彼无共住。然而，他犯足行淫罪，此理可见其端倪。正如比丘尼与比丘僧团无同一羯磨等共住，故比丘尼对比丘为不共住，比丘对比丘尼亦尔，但不犯足行淫罪。同样，犯根本事者中，有些人以“应被灭摈者”这一例示，其理趣已被略观，故不取。又因说“二者应被灭摈，污染者应被灭摈”（《波罗夷》66），及说“应灭摈昧提亚比丘尼”（《波罗夷》384），故知凡进入僧中，被审查者审查而成为波罗夷者，亦为未受具足戒者，不犯辱骂波逸提。

Tathā atthi methunaṃ dhammaṃ paṭisevanto koci nāsetabbo, ‘‘yo bhikkhunidūsako, ayaṃ nāsetabbo’’ti (mahāva. 114-115 atthato samānaṃ) vuttattā tena eva so anupasampannova sahaseyyāpattiṃ vā aññaṃ vā tādisaṃ janeti, tassa omasane ca dukkaṭaṃ hoti. Abhikkhuniyā methunadhammaṃ paṭisevanto na nāsetabbo, ‘‘antimavatthuṃ ajjhāpanno, bhikkhave, anupasampanno na upasampādetabbo’’ti pāḷiyā abhāvato, teneva so upasampannasaṅkhaṃ gacchati, sahaseyyāpattiādiṃ na janeti, kevalaṃ asaṃvāsoti katvā gaṇapūrako na hoti. Ekakammaekuddeso hi saṃvāsoti vutto, samasikkhatāpi saṃvāsoti katvā so tena saddhiṃ natthīti. Padasodhammāpattiṃ pana janetīti kāraṇacchāyā dissatīti. Yathā bhikkhuniyā saddhiṃ bhikkhusaṅghassa ekakammādino saṃvāsassa abhāvā bhikkhunī asaṃvāsā bhikkhussa, tathā bhikkhu ca bhikkhuniyā, padasodhammāpattiṃ pana na janeti. Tathā antimavatthuṃ ajjhāpannopi ekecco ‘‘yo nāsetabboti vutto’’ti iminā nidassanena sakāraṇacchāyā ajjhupekkhitā hotīti na gahaṇaṃ gacchati. Apica ‘‘ubho nāsetabbā, dūsako nāsetabbo’’ti (pārā. 66) vacanato, ‘‘mettiyaṃ bhikkhuniṃ nāsethā’’ti (pārā. 384) vacanato ca yo saṅghamajjhaṃ pavisitvā anuvijjakena anuvijjiyamāno parājito, sopi anupasampannova, na omasavādapācittiyaṃ janetīti veditabbo.

119又，此处应知舍学处的四种人。有一种人是舍学处者，但未具足学处与共住；有一种人非舍学处者，但具足学处与共住；有一种人既是舍学处者，又具足学处与共住；有一种人既非舍学处者，又不具足学处与共住。其中，第三种应知为比丘尼舍学处者。因为她只要未舍弃相，仍着袈裟、有精进心，即使欲退失沙门性而舍学处，也仍是比丘尼，具足学处与共住。因为世尊曾说：“诸比丘，无比丘尼舍学处。”那么，她何时成为非比丘尼？当她被称为还俗时。因为世尊曾说：“正当她还俗时，她即成为非比丘尼。”（《小品》434）又，怎样才算还俗？若欲退失沙门性，于袈裟无爱着，或脱去袈裟，或裸体而行，或以草叶等遮蔽而行，或以在家穿着方式穿着袈裟，或穿着白衣，或保持本相而进入外道中受持拔发等行法，或受持外道相，此时即名为还俗。其中，若保持本相而受持外道行法者，如投向外道的比丘，以后亦不得出家。其余者唯得出家，不得受具足戒。虽然依经说：“诸比丘，若有比丘尼从己住处转向外道处，彼归来不应受具足戒。”（《小品》434）似乎允许先还俗而后转向外道处者归来可受具足戒。但结集诸师说“二十四波罗夷”（《波罗夷义注》2.233），故彼不得再受具足戒。因此，世尊实未允许舍学处。然而，犯根本事者仍是比丘尼。半边黄门亦是比丘尼。将此理应用于四者，应如理解说。

Apicettha sikkhāpaccakkhātakacatukkaṃ veditabbaṃ. Atthi hi puggalo sikkhāpaccakkhātako na sikkhāsājīvasamāpanno, atthi puggalo na sikkhāpaccakkhātako sikkhāsājīvasamāpanno, atthi puggalo sikkhāpaccakkhātako ceva sikkhāsājīvasamāpanno ca, atthi puggalo neva sikkhāpaccakkhātako na sikkhāsājīvasamāpanno. Tattha tatiyo bhikkhunī sikkhāpaccakkhātakā veditabbā. Sā hi yāva na liṅgaṃ pariccajati, kāsāvesu saussāhāva samānā sāmaññā cavitukāmā sikkhaṃ paccakkhantīpi bhikkhunī eva sikkhāsājīvasamāpannāva. Vuttañhi bhagavatā ‘‘natthi, bhikkhave, bhikkhuniyā sikkhāpaccakkhāna’’nti. Kadā pana sā abhikkhunī hotīti? Yadā sā vibbhantāti saṅkhaṃ gacchati. Vuttañhi bhagavatā ‘‘yadeva sā vibbhantā, tadeva sā abhikkhunī’’ti (cūḷava. 434). Kittāvatā pana vibbhantā hotīti? Sāmaññā cavitukāmā kāsāvesu anālayā kāsāvaṃ vā apaneti, naggā vā gacchati, tiṇapaṇṇādinā vā paṭicchādetvā gacchati, kāsāvaṃyeva vā gihinivāsanākārena nivāseti, odātaṃ vā vatthaṃ nivāseti, liṅgeneva vā saddhiṃ titthiyesu pavisitvā kesaluñcanādivataṃ samādiyati, titthiyaliṅgaṃ vā samādiyati, tadā vibbhantā nāma hoti. Tattha yā saliṅge ṭhitāva titthiyavataṃ samādiyati, sā titthiyapakkantabhikkhu viya pacchā pabbajjampi na labhati. Sesā pabbajjameva labhati, na upasampadaṃ. Pāḷiyaṃ kiñcāpi ‘‘yā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṃ saṅkantā, sā āgatā na upasampādetabbā’’ti (cūḷava. 434) vacanato yā paṭhamaṃ vibbhamitvā pacchā titthāyatanaṃ saṅkantā, sā āgatā upasampādetabbāti anuññātaṃ viya dissati. Saṅgītiācariyehi pana ‘‘catuvīsati pārājikānī’’ti (pārā. aṭṭha. 2.233) vuttattā na puna sā upasampādetabbā. Tasmā eva sikkhāpaccakkhānaṃ nānuññātaṃ bhagavatā. Antimavatthuṃ ajjhāpannā pana bhikkhunī eva. Pakkhapaṇḍakīpi bhikkhunī eva. Imaṃ nayaṃ catūsupi yojetvā yathārahaṃ kathetabbaṃ.

129波罗夷注释完毕。

Pārājikavaṇṇanā niṭṭhitā.