羯磨失坏论解释
1业失坏论释
Kammavipattikathāvaṇṇanā
3014三〇一四、由于显示了诸业的失坏，成就也通过反显而被了知，故为首先显示业失坏，说“从事”等。此中，业所摄之果住于此，因依彼而有运作，故为事；事即业之主要原因，故说从事。从告白界者，即从告白、从界。“五种”者，以“唯”字显示业过失以此为极限。
3014. Kammānaṃ vipattiyā dassitāya sampattipi byatirekato viññāyatīti kammavipattiṃ tāva dassetumāha ‘‘vatthuto’’tiādi. Vasati ettha kammasaṅkhātaṃ phalaṃ tadāyattavuttitāyāti vatthu, kammassa padhānakāraṇaṃ, tato vatthuto ca. Anussāvanasīmatoti anussāvanato, sīmato ca. Pañcevāti evakārena kammadosānaṃ etaṃparamataṃ dasseti.
3015三〇一五、为依如所安立之业过失母论次第，分别显示业失坏，说“现前”等。应以四种现前调伏——即僧团现前、法现前、律现前、人现前——而作之业，名为应现前作。
3015. Yathānikkhittakammadosamātikānukkame kammavipattiṃ vibhajitvā dassetumāha ‘‘sammukhā’’tiādi. Saṅghadhammavinayapuggalasammukhāsaṅkhātaṃ catubbidhaṃ sammukhāvinayaṃ upanetvā kātabbaṃ kammaṃ sammukhākaraṇīyaṃ nāma.
3其中，凡应受业之诸比丘已来，应与欲者之欲已持来，现前者不反对，此为僧团现前。僧团以何法、以何律、以何导师教而作彼业，此为法现前、律现前。其中，法者，真实之事。律者，即诘问与忆念。导师教者，名为白之成就与告白之成就。僧团为彼作业，彼之现前为人现前。如是以四种现前调伏，凡僧团业被说为“应作”者，若非现前而作，即舍离四种相中之任一而作，彼业事失坏，以名为现前调伏之事而有缺，说为“非法业”，此为连结。
Tattha yāvatikā bhikkhū kammapattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti, ayaṃ saṅghasammukhatā. Yena dhammena yena vinayena yena satthusāsanena saṅgho taṃ kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā. Tattha dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anussāvanasampadā ca. Yassa saṅgho taṃ kammaṃ karoti, tassa sammukhabhāvo puggalasammukhatā. Evaṃ catubbidhena sammukhāvinayena yaṃ saṅghakammaṃ ‘‘karaṇīya’’nti vuttaṃ, taṃ asammukhā karoti catubbidhalakkhaṇato ekampi parihāpetvā karoti, taṃ kammaṃ vatthuvipannaṃ sammukhāvinayasaṅkhātena vatthunā vekallaṃ ‘‘adhammakamma’’nti pavuccatīti yojanā.
3016-8三〇一六至一八、如是显示了应现前作者之事失坏后，为分别显示非应现前作，说“非现前”等。
3016-8. Evaṃ sammukhākaraṇīye vatthuto kammavipattiṃ dassetvā asammukhākaraṇīyaṃ vibhajitvā dassetumāha ‘‘asammukhā’’tiādi.
5对迭瓦达德所作之公开甘马。有学认可、疯狂认可，此为连结。不应礼敬甘马，就人而说为“不应礼敬”。在阿达迦尸之妓女所许可、由使者之达上，为使者达上。如是除此八种甘马外，其余一切诸业皆为“应现前作”，善逝导师以善行等而说、而教，此为连结。
Devadattassa kataṃ pakāsanīyakammañca. Sekkhasammuti ummattakasammutīti yojanā. Avandiyakammaṃ puggalasīsena ‘‘avandiyo’’ti vuttaṃ. Aḍḍhakāsiyā gaṇikāya anuññātā dūtena upasampadā dūtūpasampadā. Iti imāni aṭṭha kammāni ṭhapetvāna sesāni pana sabbaso sabbāni kammāni ‘‘sammukhākaraṇīyānī’’ti sobhanagamanādīhi sugato satthā abrvi kathesīti yojanā.
3019-20三〇一九至二〇、如是显示了事之业失坏后，为从白显示，说“从白”等。失坏方式者，律之失坏次第。不触及事者，为彼作达上等甘马，不触及彼，不取彼之名。应说“尊者们，请僧团听我说，此护法者是具寿护佛之求达上者”，却说“尊者们，请僧团听我说，具寿护佛之求达上者”。如是不触及事。
3019-20. Evaṃ vatthuto kammavipattiṃ dassetvā ñattito dassetumāha ‘‘ñattito’’tiādi. Vipajjananayāti vinayavipajjanakkamā. Vatthuṃ na parāmasatīti yassa upasampadādikammaṃ karoti, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassa upasampadāpekkho’’ti vadati. Evaṃ vatthuṃ na parāmasati.
7「不提及僧团」：不提及僧团之名，不取其名。当应说「大德僧团，请听我说，这位是法护」时，却说「大德，请听我说，这位是法护」。如此为不提及僧团。
Saṅghaṃ na parāmasatīti saṅghassa nāmaṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadati. Evaṃ saṅghaṃ na parāmasati.
8「不提及人」：对于求受具足戒者的戒师，不提及他，不取其名。当应说「大德僧团，请听我说，这位法护是具寿佛护的求受具足戒者」时，却说「大德僧团，请听我说，这位法护是求受具足戒者」。如此为不提及人。
Puggalaṃna parāmasatīti yo upasampadāpekkhassa upajjhāyo, taṃ na parāmasati tassa nāmaṃ na gaṇhāti. ‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadati. Evaṃ puggalaṃ na parāmasati.
9“不触及白”者，完全不触及白。在白二甘马中，舍置白而仅以甘马语二次作宣告甘马；在白四甘马中亦舍置白而仅以甘马语四次作宣告甘马。如是不触及白。
Ñattiṃ na parāmasatīti sabbena sabbaṃ ñattiṃ na parāmasati, ñattidutiyakamme ñattiṃ aṭṭhapetvā dvikkhattuṃ kammavācāya eva anussāvanakammaṃ karoti, ñatticatutthakammepi ñattiṃ aṭṭhapetvā catukkhattuṃ kammavācāya eva anussāvanakammaṃ karoti. Evaṃ ñattiṃ na parāmasati.
10“或后置白”者，先以甘马语作宣告甘马后，说“此为白”，再说“僧团认可，故默然，我如是持之”。如是后置白。“以五因”者，以此五种原因。
Pacchā vā ñattiṃ ṭhapetīti paṭhamaṃ kammavācāya anussāvanakammaṃ katvā ‘‘esā ñattī’’ti vatvā ‘‘khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti vadati. Evaṃ pacchā ñattiṃ ṭhapeti. Pañcahetehīti etehi pañcahi kāraṇehi.
3021-2三〇二一至二二、如是显示了从白而来的业失坏后，今为显示从宣告而来的失坏，故说“从宣告”等。应连接为：从宣告而来的业过失有五种被阐明。“不触及事或”等中，事等应依已说之方式理解。然而，对它们的不触及是这样的：应说“尊者们，请僧团听我说”时，在第一次宣告中，或“我第二次也说此义……我第三次也说此义，尊者们，请僧团听我说”时，在第二、第三次宣告中，或应说“此法护是具寿佛护之求达上者”时，却说“尊者们，请僧团听我说，具寿佛护之”，如是说者名为不触及事。
3021-2. Evaṃ ñattito kammavipattiṃ dassetvā idāni anussāvanato dassetumāha ‘‘anussāvanato’’tiādi. Anussāvanato kammadosā pañca pakāsitāti yojanā. ‘‘Na parāmasati vatthuṃ vā’’tiādīsu vatthuādīni vuttanayeneva veditabbāni. Evaṃ pana nesaṃ aparāmasanaṃ hoti (pari. aṭṭha. 485) – ‘‘suṇātu me, bhante saṅgho’’ti paṭhamānussāvane vā ‘‘dutiyampi etamatthaṃ vadāmi… tatiyampi etamatthaṃ vadāmi, ‘‘suṇātu me bhante saṅgho’’ti dutiyatatiyānussāvanesu vā ‘‘ayaṃ dhammarakkhito āyasmato buddharakkhitassa upasampadāpekkho’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, āyasmato buddharakkhitassā’’ti vadanto vatthuṃ na parāmasati nāma.
12当应说「大德僧团，请听我说，这位是法护」时，却说「大德，请听我说，这位是法护」，如此说者名为不提及僧团。
‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito’’ti vattabbe ‘‘suṇātu me, bhante, ayaṃ dhammarakkhito’’ti vadanto saṅghaṃ na parāmasati nāma.
13应说“尊者们，请僧团听我说，此法护是具寿佛护之”时，却说“尊者们，请僧团听我说，此法护是求达上者”，如是说者名为不触及人。
‘‘Suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito āyasmato buddharakkhitassā’’ti vattabbe ‘‘suṇātu me, bhante saṅgho, ayaṃ dhammarakkhito upasampadāpekkho’’ti vadanto puggalaṃ na parāmasati nāma.
14「减损宣说」者：即完全不作羯磨语的宣说。在二白羯磨中，仅将动议重复两次；在四白羯磨中，仅将动议重复四次。如此即减损宣说。又，在二白羯磨中，安立一次动议后，宣说一次羯磨语时，若漏掉字母，或说错词句，此亦名为减损宣说。而在四白羯磨中，安立一次动议后，即使仅宣说一次或两次羯磨语，或漏掉字母或词句，或说错，亦应知为减损宣说。
Sāvanaṃ hāpetīti sabbena sabbaṃ kammavācāya anussāvanaṃ na karoti, ñattidutiyakamme dvikkhattuṃ ñattimeva ṭhapeti, ñatticatutthakamme catukkhattuṃ ñattimeva ṭhapeti. Evaṃ anussāvanaṃ hāpeti. Yopi ñattidutiyakamme ekaṃ ñattiṃ ṭhapetvā ekaṃ kammavācaṃ anussāvento akkharaṃ vā chaḍḍeti, padaṃ vā duruttaṃ karoti, ayampi anussāvanaṃ hāpetiyeva. Ñatticatutthakamme pana ekaṃ ñattiṃ ṭhapetvā sakimeva vā dvikkhattuṃ vā kammavācāya anussāvanaṃ karontopi akkharaṃ vā padaṃ vā chaḍḍentopi duruttaṃ karontopi anussāvanaṃ hāpetiyevāti veditabbo.
15「说错」者，此处有如是判定（《普端严注疏》485）——凡应说某字母时却说另一字母，此即名为说错。因此，作羯磨语的比丘，对于此……
Duruttaṃ karotīti ettha pana ayaṃ vinicchayo (pari. aṭṭha. 485) – yo hi aññasmiṃ akkhare vattabbe aññaṃ vadati, ayaṃ duruttaṃ karoti nāma. Tasmā kammavācaṃ karontena bhikkhunā yvāyaṃ –
16「松音、紧音与长音、短音；
‘‘Sithilaṃ dhanitañca dīgharassaṃ;
17「重音、轻音与鼻音；
Garukaṃ lahukañca niggahitaṃ;
18「连结、确定与分离；
Sambandhaṃ vavatthitaṃ vimuttaṃ;
19「依辅音智，有十种差别。」（《普端严注疏》485）——
Dasadhā byañjanabuddhiyā pabhedo’’ti. (pari. aṭṭha. 485) –
20此已说，应善加把握。
Vutto , ayaṃ suṭṭhu upalakkhetabbo.
21此中，所谓「松音」者，即五组中的第一、第三音。所谓「紧音」者，即这些组中的第二、第四音。所谓「长音」者，以长时间发出的阿长音等。所谓「短音」者，以其半时间发出的阿短音等。所谓「重音」者，即长音本身，或如「具寿佛护长老的，对谁不适合」这样，使其成为带复辅音而发出。所谓「轻音」者，即短音本身，或如「具寿佛护长老的，对谁不适合」这样，使其成为不带复辅音而发出。所谓「鼻音」者，即闭合发音器官、不释放、以不开口、作鼻音而应发出者。所谓「连结」者，即与后词连结，如说「图尼阿萨」或「图尼伊萨」。所谓「确定」者，即不与后词连结而切断，如说「图尼 阿萨」或「图纳 阿萨」。所谓「分离」者，即不闭合发音器官、释放、以开口、不作鼻音而发出者。
Ettha hi sithilaṃ nāma pañcasu vaggesu paṭhamatatiyaṃ. Dhanitaṃ nāma tesveva dutiyacatutthaṃ. Dīghanti dīghena kālena vattabbaṃ ākārādi . Rassanti tato upaḍḍhakālena vattabbaṃ akārādi. Garukanti dīghameva, yaṃ vā ‘‘āyasmato buddharakkhitattherassa, yassa nakkhamatī’’ti evaṃ saṃyogaparaṃ katvā vuccati. Lahukanti rassameva, yaṃ vā ‘‘āyasmato buddharakkhitatherassa, yassa na khamatī’’ti evaṃ asaṃyogaparaṃ katvā vuccati. Niggahitanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena anunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā ‘‘tuṇhassā’’ti vā ‘‘tuṇhissā’’ti vā vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā ‘‘tuṇhī assā’’ti vā ‘‘tuṇha assā’’ti vā vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena anunāsikaṃ akatvā vuccati.
22其中，应说「苏那图 梅」时，将ta音作tha音而说「苏那图 梅」，此名为将松音作紧音，同样应说「巴德咖喇」、「埃萨 尼亚提」时说「巴塔咖喇」、「埃萨 尼亚提」等语。应说「班帖 桑喀」时，将bha音、gha音作ba音、ga音而说「班帖 桑喀」，此名为将紧音作松音。然而应以开口说「苏那图 梅」时，却以不开口作鼻音说「苏南图 梅」，或应说「埃萨 尼亚提」时说「埃桑 尼亚提」，此名为将分离音作鼻音语。应以不开口作鼻音说「巴德咖喇」时，却以开口不作鼻音说「巴德咖喇」，此名为将鼻音作分离音语。如是应作松音时作紧音，应作紧音时作松音，应作分离音时作鼻音，应作鼻音时作分离音，这四种辅音在羯磨语内破坏羯磨。如是说者，即应说某字母时说另一字母，称为作恶说。
Tattha ‘‘suṇātu me’’ti vattabbe ta-kārassa tha-kāraṃ katvā ‘‘suṇāthu me’’ti vacanaṃ sithilassa dhanitakaraṇaṃ nāma, tathā ‘‘pattakallaṃ, esā ñattī’’ti vattabbe ‘‘patthakallaṃ, esā ñatthī’’tiādivacanañca. ‘‘Bhante saṅgho’’ti vattabbe bhakāraghakārānaṃ bakāragakāre katvā ‘‘bante saṃgo’’ti vacanaṃ dhanitassa sithilakaraṇaṃ nāma. ‘‘Suṇātu me’’ti vivaṭena mukhena vattabbe pana ‘‘suṇaṃtu me’’ti vā ‘‘esā ñattī’’ti vattabbe ‘‘esaṃ ñattī’’ti vā avivaṭena mukhena anunāsikaṃ katvā vacanaṃ vimuttassa niggahitavacanaṃ nāma. ‘‘Pattakalla’’nti avivaṭena mukhena anunāsikaṃ katvā vattabbe ‘‘pattakallā’’ti vivaṭena mukhena anunāsikaṃ akatvā vacanaṃ niggahitassa vimuttavacanaṃ nāma. Iti sithile kattabbe dhanitaṃ, dhanite kattabbe sithilaṃ, vimutte kattabbe niggahitaṃ, niggahite kattabbe vimuttanti imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Evaṃ vadanto hi aññasmiṃ akkhare vattabbe aññaṃ vadati, duruttaṃ karotīti vuccati.
23然而在其余长音、短音等六种辅音中，长处即发长音，短处即发短音，如是在各处发出该音本身，不破坏依次而来的传承，应作羯磨语。然而若不如是作，应说长音时说短音，或应说短音时说长音，同样应说重音时说轻音，或应说轻音时说重音，或应说连结时说确定，或应说确定时说连结，即使如是说，羯磨语也不坏。这六种辅音不破坏羯磨。
Itaresu pana dīgharassādīsu chasu byañjanesu dīghaṭṭhāne dīghameva, rassaṭṭhāne ca rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsentena kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vā vattabbe dīghaṃ vadati , tathā garuke vattabbe lahukaṃ, lahuke vā vattabbe garukaṃ vadati, sambandhe vā pana vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evaṃ vuttepi kammavācā na kuppati. Imāni hi cha byañjanāni kammaṃ na kopenti.
24然而经师长老们说「da音变成ta音，ta音变成da音，ca音变成ja音，ja音变成ca音，ya音变成ka音，ka音变成ya音，因此应说da音等时，说ta音等语不违反」，此到达羯磨语时不适当。因此持律者既不应将da音作ta音……也不应将ka音作ya音。应依巴利语校正词源，避免十种辅音词源中所说的过失而作羯磨语。否则即名为减损宣说。
Yaṃ pana suttantikattherā ‘‘da-kāro ta-kāramāpajjati, ta-kāro da-kāramāpajjati, ca-kāro ja-kāramāpajjati, ja-kāro ca-kāramāpajjati, ya-kāro ka-kāramāpajjati, ka-kāro ya-kāramāpajjati, tasmā da-kārādīsu vattabbesu ta-kārādivacanaṃ na virujjhatī’’ti vadanti, taṃ kammavācaṃ patvā na vaṭṭati. Tasmā vinayadharena neva da-kāro ta-kāro kātabbo…pe… na ka-kāro ya-kāro. Yathāpāḷiyā niruttiṃ sodhetvā dasavidhāya byañjananiruttiyā vuttadose pariharantena kammavācā kātabbā. Itarathā hi sāvanaṃ hāpeti nāma.
25「非时告知」者：于告知之非时、非场合，不安立动议而先作宣说羯磨，后方安立动议。如是以此五种方式，由宣说故，诸羯磨败坏。故说：「如是败坏者，亦由宣说」
Asamaye sāvetīti sāvanāya akāle anavakāse ñattiṃ aṭṭhapetvā paṭhamaṃyeva anussāvanakammaṃ katvā pacchā ñattiṃ ṭhapeti. Iti imehi pañcahākārehi anussāvanato kammāni vipajjanti. Tenāha – ‘‘evaṃ pana vipajjanti, anussāvanatopi cā’’ti.
3023如是显示由宣说而生之羯磨败坏后，由界而生之羯磨败坏，如布萨犍度所说之方式，为指示彼，说「以十一种……乃至……由我」。羯磨过失即是羯磨过失性。此为第一。
3023. Evaṃ anussāvanato kammavipattiṃ dassetvā sīmato kammavipatti uposathakkhandhakakathāya vuttanayā evāti tameva atidisanto āha ‘‘ekādasahi…pe… mayā’’ti. Kammadosoyeva kammadosatā. Tāva paṭhamaṃ.
3024-7如此，在通过界的方式指出并显示了业的败坏之后，现在为了通过众的方式显示，而说“以四众”等。“业适格者”在此处，省略了“四位本性者”。如说：“在四众所作的业中，四位比丘为本性者，是业适格者”。在此，所谓本性者，是指未被举罪、未被驱出、戒清净的四位比丘。业适格者，即堪任业者、相应者、主人。没有他们，该业便不能作，他们的意欲或清净也不到来。“未到”者，指未到众的一臂范围之内。“意欲”在此处，省略了“应受意欲者”。如说：“其余的本性者是应受意欲者”。以此表明了此义：“其余者，即使有千人之多，若是共住者，全都是应受意欲者；在给出意欲清净之后，无论来或不来，业依然成立”。“现前”者，即已成为现前者。
3024-7. Evaṃ sīmato kammavipattiṃ atidesato dassetvā idāni parisavasena dassetumāha ‘‘catuvaggenā’’tiādi. Kammapattāti ettha ‘‘cattāro pakatattā’’ti seso. Yathāha – ‘‘catuvaggakaraṇe kamme cattāro bhikkhū pakatattā kammapattā’’ti (pari. 497). Ettha ca pakatattā nāma anukkhittā anissāritā parisuddhasīlā cattāro bhikkhū. Kammapattā kammassa arahā anucchavikā sāmino. Na tehi vinā taṃ kammaṃ karīyati, na tesaṃ chando vā pārisuddhi vā eti. Anāgatāti parisāya hatthapāsaṃ anāgatā. Chandoti ettha ‘‘chandārahāna’’nti seso. Yathāha ‘‘avasesā pakatattā chandārahā’’ti. Iminā ayamattho dīpito hoti – ‘‘avasesā pana sacepi sahassamattā honti, sace samānasaṃvāsakā, sabbe chandārahāva honti, chandapārisuddhiṃ datvā āgacchantu vā mā vā, kammaṃ pana tiṭṭhatī’’ti. Sammukhāti sammukhībhūtā.
28“三支”者，具足业适格者之不来、不持意欲、反对这三种支分。过失，以业败坏为相。“由众而有”者，即依众而生。
Tivaṅgikoti kammapattānāgamanachandānāharaṇapaṭikkosanasaṅkhātaaṅgattayayutto. Doso kammavipattilakkhaṇo. Parisāya vasā siyāti parisavasena hoti.
29“反对”者，即反对。在第二四众业中，二支过失由众而有，这是连接。
Paṭisedhentīti paṭikkosanti. Dutiye catuvaggike kamme duvaṅgiko doso parisāya vasā siyāti yojanā.
30在此，于此第三四众中，唯有反对存在，没有其余众过失，故一支过失由众而有，这是连接。由于在第二处说示了具二支的众过失，所以具二支的众过失被称为“第二”。同样，由于在第三处说示，具一支者应知为第三。为了将此同一理趣指示于五众等三种僧团，而说“如是……乃至……于三种中亦”。以“等”字摄取十众、二十众僧团。
Ettha etasmiṃ tatiye catuvaggike paṭikkosova atthi, na itare parisadosāti ekaṅgiko doso parisāya vasā siyāti yojanā. Duvaṅga yuttaparisādosassa dutiyaṃ desitattā duvaṅga yuttaparisādoso ‘‘dutiyo’’ti vutto. Tathā tatiyaṃ desitattā ekaṅgayutto tatiyo veditabbo. Imameva nayaṃ pañcavaggādisaṅghattayassa atidisanto āha ‘‘evaṃ…pe… tividhesupī’’ti. Ādi-saddena dasavaggavīsativaggasaṅghānaṃ gahaṇaṃ.
30283028. 如此，为了显示在四种僧团中，依四种三法的方式，由于众而有的业败坏有十二种，而说“第四种”等。以随文解释，规定“应有十、二”。连接为：依众而有的第四种过失，应有十、二，即十二种。“于此”者，在这些以“由事”等所说的五种业过失中，是处格表分离。“依众”，此为应分离者。“诸业”者，即求听等四种。在此，在应以四众等作的诸业中，以本性者宣说业语而作的业，才是由业适格者所作的。在业适格者中，除了本性者之外，以非本性者，仅仅宣说业语而作的，由于缺乏非本性者与业适格者之相，且由于业语未被业适格者宣说，故应知以未宣说之过失而成为败坏。正因如此，古代持律长老们为了避免对业败坏的疑虑，以二人、三人一起宣说业语。此为此处的摄要，详说则应从《附随》末尾的圣典或注疏中取得。
3028. Evaṃ catūsu saṅghesu catunnaṃ tikānaṃ vasena parisato kammavipattiyā dvādasavidhataṃ dassetumāha ‘‘catutthikā’’ti. Anuvādena ‘‘dasa dve siyu’’nti vidhīyati. Parisāvasā catutthikā dosā dasa dve dvādasa siyunti yojanā. Etthāti etesu ‘‘vatthuto’’tiādinā vuttesu pañcasu kammadosesu, niddhāraṇe bhummaṃ. ‘‘Parisāvasā’’ti idaṃ niddhāretabbaṃ. Kammānīti apalokanādīni cattāri. Ettha ca catuvaggādikaraṇīyesu kammesu pakatattena kammavācaṃ sāvetvā katameva kammaṃ kammapattena kataṃ hoti. Kammapatte pakatatte ṭhapetvā apakatattena kenaci, kevaleneva kammavācaṃ sāvetvā kataṃ apakatattakammapattalakkhaṇābhāvā, kammapattena ca kammavācāya assāvitattā anussāvanadosena vipannaṃ hotīti veditabbaṃ. Teneva porāṇakavinayadharattherā kammavipattisaṅkāparihāratthaṃ dvīhi tīhi ekato kammavācaṃ sāvayanti. Ayamettha saṅkhepo, vitthāro pana parivārāvasāne pāḷiyā (pari. 482 ādayo) vā aṭṭhakathāya (pari. aṭṭha. 482 ādayo) ca gahetabbo.
33业败坏论释。
Kammavipattikathāvaṇṇanā.